T12n0321_佛說護國尊者所問大乘經

大正藏第 12 冊 No. 0321 佛說護國尊者所問大乘經

No. 321 [No. 310(18)]

佛說護國尊者所問大乘經卷第一

西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉　詔譯

如是我聞：

一時佛在王舍城鷲峰山中，與大苾芻眾千二百五十人俱，復有菩薩摩訶薩眾五千人俱——得大忍辱無礙辯才，降伏魔怨、制諸外道，發大道心，得三摩地，總持自在，具四無礙智，通達四攝及最上甚深波羅蜜多，乃至一切佛法、無量無邊諸善功德——其名曰：普賢菩薩、普眼菩薩、普觀菩薩、普光菩薩、普照菩薩、上意菩薩、增意菩薩、無邊意菩薩、廣意菩薩、無盡意菩薩、持地菩薩、世上菩薩、勝意菩薩、最上意菩薩、總持自在王菩薩、文殊師利菩薩摩訶薩等——復有賢護菩薩摩訶薩等十六人俱；復有娑婆世界主大梵天王及帝釋天主、護世四大天王，復有蘇尸彌天子、安意天子，及諸天王、龍王、緊那啰王、巘馱哩嚩王、藥叉王、誐嚕拏王等，各與若干百千眷屬俱來會坐。

爾時，世尊坐于吉祥藏師子之座，四眾圍繞逾于須彌，光明熾盛，譬如日、月普照一切世間；威儀具足，梵行寂靜，譬如帝釋于諸天中威儀最勝；亦如輪王七寶具足，離諸怖畏如

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa）中，與一千二百五十位大比丘（bhikṣu）一同居住，還有五千位菩薩摩訶薩（bodhisattva-mahāsattva）——他們獲得了大忍辱（kṣānti）和無礙的辯才（pratibhāna），能夠降伏魔怨、制服各種外道，發起了追求大道的心，獲得了三摩地（samādhi），總持自在，具備四無礙智（catuḥ-pratisamvidā），通達四攝（catvāri saṃgrahavastūni）以及最上甚深的波羅蜜多（pāramitā），乃至一切佛法、無量無邊的各種善功德——他們的名字是：普賢菩薩（Samantabhadra）、普眼菩薩（Samantadṛśa）、普觀菩薩（Samantāvalokita）、普光菩薩（Samantaprabha）、普照菩薩（Samantadyuti）、上意菩薩（Adhyāśaya）、增意菩薩（Adhyāśayavardhana）、無邊意菩薩（Anantādhyāśaya）、廣意菩薩（Vipulādhyāśaya）、無盡意菩薩（Akṣayādhyāśaya）、持地菩薩（Dharaṇīdhara）、世上菩薩（Lokanātha）、勝意菩薩（Uttamādhyāśaya）、最上意菩薩（Anuttarādhyāśaya）、總持自在王菩薩（Dhāraṇīśvararāja）、文殊師利菩薩摩訶薩（Mañjuśrī）等——還有賢護菩薩摩訶薩（Bhadrapāla）等十六位菩薩；還有娑婆世界（Sahā）之主大梵天王（Mahābrahmā）和帝釋天主（Śakra）、護世四大天王（Lokapāla），還有蘇尸彌天子（Suṣīma）、安意天子（Śāntamati），以及諸天王、龍王（Nāgarāja）、緊那啰王（Kiṃnararāja）、巘馱哩嚩王（Gandharvarāja）、藥叉王（Yakṣarāja）、誐嚕拏王（Garuḍarāja）等，各自帶領著若干百千眷屬前來集會。那時，世尊坐在吉祥藏師子座上，四眾弟子圍繞著他，如同須彌山（Sumeru）一般高大，光明熾盛，如同太陽和月亮普照一切世間；威儀具足，梵行寂靜，如同帝釋天在諸天之中威儀最為殊勝；也如同轉輪聖王（cakravartin）七寶具足，遠離一切怖畏。

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of twelve hundred and fifty bhikṣus, and also with five thousand bodhisattva-mahāsattvas—who had attained great patience (kṣānti) and unimpeded eloquence (pratibhāna), were able to subdue demonic forces and control various heretics, had generated the mind for the great path, had attained samādhi, were masters of total retention, possessed the four unimpeded wisdoms (catuḥ-pratisamvidā), were versed in the four means of attraction (catvāri saṃgrahavastūni) and the supreme and profound pāramitās, and all the Buddha-dharmas, and countless immeasurable meritorious virtues—their names were: Samantabhadra Bodhisattva, Samantadṛśa Bodhisattva, Samantāvalokita Bodhisattva, Samantaprabha Bodhisattva, Samantadyuti Bodhisattva, Adhyāśaya Bodhisattva, Adhyāśayavardhana Bodhisattva, Anantādhyāśaya Bodhisattva, Vipulādhyāśaya Bodhisattva, Akṣayādhyāśaya Bodhisattva, Dharaṇīdhara Bodhisattva, Lokanātha Bodhisattva, Uttamādhyāśaya Bodhisattva, Anuttarādhyāśaya Bodhisattva, Dhāraṇīśvararāja Bodhisattva, Mañjuśrī Bodhisattva-mahāsattva, and others—also with sixteen bodhisattvas including Bhadrapāla Bodhisattva-mahāsattva; also with the great Brahma King (Mahābrahmā), the lord of the Sahā world, and Śakra, the lord of the gods, the four Lokapālas, also with the deva Suṣīma, the deva Śāntamati, and various deva kings, Nāgarājas, Kiṃnararājas, Gandharvarājas, Yakṣarājas, Garuḍarājas, and others, each with several hundred thousand attendants, came to the assembly. At that time, the World Honored One was seated on the auspicious lion throne, surrounded by the four assemblies, towering like Mount Sumeru, his light blazing, like the sun and moon illuminating all the worlds; his demeanor was complete, his conduct pure and serene, like Śakra among the gods, his demeanor was the most excellent; also like a cakravartin king, possessing the seven treasures, free from all fear.

師子王；善能談說諸法空義，如大火聚破諸幽暗，如摩尼寶王遠照一切。如是佛光照於三千大千一切世界，于其光中出妙梵音告諸眾生：「我今所得一切諸法最上波羅蜜，說真實義，初善、中善、后善，文義殊勝，純白圓滿，梵行清凈，純一無雜。」

爾時，喜王菩薩摩訶薩在大眾中安詳而坐，瞻仰世尊于師子座放大光明——譬如千日照耀一切——心大歡喜，深信恭敬，即從座起，合掌向佛以頌讚曰：

「佛身晃曜如金山，　　利益世間甚希有，　菩薩、聲聞、緣覺僧、　　天、龍八部皆圍繞。　譬如須彌諸天居，　　出於大海而高顯，　悲愍眾生而現身，　　放百千光常照曜。　行梵天行即梵天，　　于彼梵天覆為王，　行禪解脫三摩地，　　光照上位諸菩薩。　亦如帝釋為天主，　　威德儀容諸相異，　牟尼光明照世間，　　相好莊嚴功德異。　金輪四洲得自在，　　能善調伏諸有情，　引彼眾生出苦輪，　　我佛慈悲亦如是。　所有火光、摩尼光、　　日、月光等諸光明，　如是百千日等光，　　不及佛日恒照曜。　如月夜分放光明，　　普照世間悉清凈；　佛面端嚴如滿月，　　映蔽一切光不現。　譬如高山燃大火，　　能破夜暗顯諸方；　大仙所有智慧光，　　破

【現代漢語翻譯】現代漢語譯本如獅子王一般，善於談論諸法皆空的道理，如同巨大的火焰能破除一切黑暗，又如摩尼寶王（如意寶珠）能照耀一切。佛的光芒也像這樣照耀著三千大千世界，在光芒中發出美妙的梵音，告訴眾生：『我如今所證得的一切諸法中最上的波羅蜜（到達彼岸的方法），所說的真實義理，初善、中善、后善，文辭和意義都殊勝，純凈圓滿，梵行清凈，純一不雜。』當時，喜王菩薩摩訶薩（大菩薩）在大眾中安詳地坐著，瞻仰著世尊在獅子座上放出光明——如同千個太陽照耀一切——心中非常歡喜，深信恭敬，隨即從座位上站起來，合掌向佛，用偈頌讚嘆道：『佛的身軀光彩照耀如金山，利益世間非常稀有，菩薩、聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）僧眾，以及天、龍八部（佛教的護法神）都圍繞著他。譬如須彌山（佛教中的聖山）是諸天居住的地方，從大海中升起而高聳顯赫，佛也這樣悲憫眾生而顯現身形，放出百千光明，常常照耀。修行梵天之行就是梵天，在梵天中又為王，修行禪定解脫三摩地（禪定），光明照耀著上位諸菩薩。也像帝釋（天帝）是天主一樣，威德儀容與衆不同，牟尼（釋迦牟尼佛）的光明照耀世間，相好莊嚴，功德殊勝。如同轉輪聖王擁有四大洲的自在權力，能善於調伏一切有情眾生，引導他們脫離苦難的輪迴，我佛的慈悲也像這樣。所有火光、摩尼寶珠的光、日月的光等各種光明，像這樣百千個太陽的光，都比不上佛日恒常的照耀。如同月亮在夜晚放出光明，普遍照耀世間，使一切都清凈；佛的面容端正莊嚴如滿月，映照得一切光芒都無法顯現。譬如高山燃起大火，能破除夜晚的黑暗，顯現各個方向；大仙（佛）所有的智慧之光，能破除眾生的愚昧。』

【English Translation】 English version Like a lion king, he is skilled in speaking about the emptiness of all dharmas (phenomena), like a great fire that can dispel all darkness, and like a Mani jewel king (wish-fulfilling jewel) that illuminates everything. The Buddha's light also shines upon the three thousand great thousand worlds in this way, and from within the light, a wonderful Brahma sound is emitted, telling all beings: 'What I have now attained, the supreme Paramita (perfection) of all dharmas, the true meaning I speak of, is good in the beginning, good in the middle, and good in the end, with words and meanings that are excellent, pure and complete, with pure Brahma conduct, pure and unmixed.' At that time, Bodhisattva Mahasattva (great Bodhisattva) Joy King was sitting peacefully among the assembly, gazing at the World Honored One emitting light from the lion throne—like a thousand suns illuminating everything—his heart filled with great joy, deep faith, and reverence. He immediately rose from his seat, joined his palms together, and praised the Buddha with verses: 'The Buddha's body shines like a golden mountain, benefiting the world in a very rare way. Bodhisattvas, Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), and the Sangha (monastic community), as well as the Devas (gods), Nagas (dragons), and the eight classes of protectors, all surround him. Just as Mount Sumeru (sacred mountain in Buddhism) is the dwelling place of the gods, rising high and prominent from the great ocean, the Buddha also appears in this way out of compassion for all beings, emitting hundreds of thousands of lights, constantly illuminating. Practicing Brahma conduct is Brahma, and within Brahma, he is also the king. Practicing meditation, liberation, and Samadhi (meditative absorption), his light illuminates the higher Bodhisattvas. Just as Indra (king of the gods) is the lord of the heavens, his majestic appearance is different from others. Muni's (Shakyamuni Buddha) light illuminates the world, his features are adorned, and his merits are extraordinary. Like a Chakravartin (universal monarch) who has the power over the four continents, he is skilled in subduing all sentient beings, leading them out of the cycle of suffering. The compassion of my Buddha is also like this. All lights, such as firelight, the light of Mani jewels, the light of the sun and moon, and so on, even the light of hundreds of thousands of suns, cannot compare to the constant illumination of the Buddha's sun. Just as the moon emits light in the night, universally illuminating the world, making everything pure; the Buddha's face is upright and dignified like a full moon, reflecting so that all other lights cannot appear. Like a great fire burning on a high mountain, it can dispel the darkness of the night, revealing all directions; the light of wisdom of the great sage (Buddha) can dispel the ignorance of all beings.'

盡黑暗離諸有。　如大師子曠野吼，　　眾獸聞之悉驚怖；　佛說法空、無我義，　　諸魔聞之亦如是。　摩尼寶王放光明，　　諸餘摩尼光不現；　佛身晃曜真金色，　　映蔽一切世間光。　一切世間賢聖中，　　無有最上與佛等，　具福精進方便智，　　一切功德不可量。　瞻仰大師功德海，　　威光普照諸群生，　一心恭敬慕尊顏，　　是故我今頭面禮。　我所贊佛歸敬心，　　世間功德無等等，　盡將回向法界中，　　一切世間成佛道。」

爾時，喜王菩薩摩訶薩讚歎佛已，合掌向佛，瞻仰尊顏，目不暫舍。心觀法界——其義甚深，難知難見，離言分別，絕諸戲論，微妙難解，不可思議——如是觀想一切法界，唯佛、如來觀智攝受現量證知，佛之境界無有等等，如是觀見所有如來不可思議方便境界，皆攝一相法界性中。譬如虛空，無有住處，即眾生界，亦如自性；一切諸法亦復如是，無礙解脫，究竟寂靜。諸佛、世尊以善方便身變佛剎遍滿一切，現眾生前，諸如來身經無數俱胝劫而不可得。

時喜王菩薩摩訶薩如是觀佛功德已，默然而住。

爾時，有一尊者名曰護國，于舍衛大城安居三月。過是夏已，著衣持缽，與諸苾芻及初出家者、初發心者出舍衛國，詣王舍城鷲

【現代漢語翻譯】現代漢語譯本驅散黑暗，脫離所有存在。如同雄偉的獅子在曠野怒吼，所有野獸聽到都會驚恐；佛陀宣說空性、無我的真諦，所有魔眾聽到也同樣畏懼。摩尼寶王（一種珍貴的寶珠）放出光明，其他摩尼寶的光芒都無法顯現；佛陀的身體閃耀著真正的金色光芒，遮蔽了世間一切的光輝。在世間所有賢聖之中，沒有誰能與佛陀相等，佛陀具足福德、精進、方便和智慧，一切功德都無法衡量。瞻仰大師的功德如大海般深廣，威光普照所有眾生，我一心恭敬地仰慕您的尊顏，因此我今天向您頂禮。我所讚歎佛陀的歸敬之心，是世間功德無法比擬的，我將所有功德迴向給法界，愿一切世間都能成就佛道。

這時，喜王菩薩摩訶薩讚歎佛陀之後，合掌向佛，瞻仰佛陀的尊顏，眼睛片刻不離。他心中觀察法界——其意義非常深奧，難以理解和見到，超越言語分別，斷絕一切戲論，微妙難解，不可思議——如此觀想一切法界，只有佛陀、如來的觀智才能完全領悟和現量證知，佛陀的境界是無與倫比的。如此觀見所有如來不可思議的方便境界，都包含在同一個法界自性中。譬如虛空，沒有固定的住處，眾生界也如同其自性；一切諸法也是如此，無礙解脫，達到究竟寂靜。諸佛、世尊以善巧方便，化身遍滿一切佛剎，顯現在眾生面前，諸如來身經過無數俱胝劫也無法窮盡。

這時，喜王菩薩摩訶薩如此觀察佛陀的功德后，默默地住了下來。

這時，有一位尊者名叫護國，在舍衛大城安居了三個月。過了夏季安居之後，他穿上袈裟，拿著缽，與眾比丘以及初出家者、初發心者一起離開舍衛國，前往王舍城的鷲峰山。

【English Translation】 English version Dispelling darkness, departing from all existences. Like a great lion roaring in the wilderness, all beasts are terrified upon hearing it; The Buddha proclaims the truth of emptiness and non-self, and all demons are similarly frightened upon hearing it. When the Mani Jewel King (a precious gem) emits light, the light of other Mani jewels does not appear; The Buddha's body shines with true golden light, overshadowing all the light in the world. Among all the sages and saints in the world, there is none who can equal the Buddha, The Buddha is endowed with blessings, diligence, skillful means, and wisdom, and all his merits are immeasurable. Gazing upon the master's ocean of merits, his majestic light shines upon all living beings, I wholeheartedly and respectfully admire your noble countenance, therefore I bow my head in reverence today. My heart of reverence in praising the Buddha is unmatched by any worldly merit, I dedicate all merits to the Dharma realm, wishing that all beings in the world may attain Buddhahood.

At that time, Bodhisattva Mahasattva Joyful King, having praised the Buddha, joined his palms and faced the Buddha, gazing upon his noble countenance without a moment's distraction. He contemplated the Dharma realm in his mind—its meaning is extremely profound, difficult to know and see, beyond words and distinctions, free from all conceptual elaborations, subtle and difficult to understand, inconceivable—contemplating all Dharma realms in this way, only the Buddha's, the Tathagata's, wisdom can fully comprehend and directly realize it. The Buddha's realm is unparalleled. Thus, he saw that all the inconceivable skillful means of the Tathagatas are contained within the single nature of the Dharma realm. Like space, which has no fixed abode, the realm of sentient beings is also like its own nature; all dharmas are also like this, unobstructed liberation, reaching ultimate tranquility. The Buddhas, the World Honored Ones, through skillful means, transform their bodies to fill all Buddha lands, appearing before sentient beings. The bodies of the Tathagatas cannot be exhausted even after countless kotis of kalpas.

At this time, Bodhisattva Mahasattva Joyful King, having contemplated the Buddha's merits in this way, remained silent.

At that time, there was a venerable one named Protector of the Nation, who had resided in the great city of Shravasti for three months. After the summer retreat, he put on his robes, took his bowl, and together with the bhikshus, as well as those newly ordained and those who had just generated the aspiration for enlightenment, left the country of Shravasti and went to Vulture Peak in the city of Rajagriha.

峰山中。到彼山已，即時護國尊者往詣佛所，頭面禮足，右繞三匝，住立一面，合掌恭敬而說此頌讚嘆佛曰：

「稽首最上佛光明、　　稽首如空無礙意、　稽首能斷諸結縛、　　稽首永超三有海。　我佛無邊真色相，　　普遍俱胝剎土中，　菩薩聞已歡喜來，　　恭敬供養佛功德。　作此最上供養已，　　聽牟尼法離諸塵，　各生歡喜還本土，　　稱讚世尊所說法。　廣歷俱胝無數劫，　　利樂一切諸有情，　如是身心不疲倦，　　為求無上佛菩提。　恒行佈施、持戒行、　　忍辱、精進、禪定門、　智慧方便到涅盤，　　是故我禮大覺尊。　成就六通、四神足、　　諸根、十力解脫門，　以此行及諸眾生，　　我今禮佛無等智。　能知一切世間心，　　所行、所作、所成業，　所有身、口及言說，　　無上世尊悉觀見。　貪、癡過失不能斷，　　眾生因彼墮三有，　因佛得成善逝業，　　能知世間諸善惡。　所有過去諸佛事，　　及彼現在天人師，　乃至未來功德海，　　一切諸法悉能知；　清凈剎土眾圍繞，　　菩薩、緣覺與聲聞，　乃至諸佛壽較量，　　我佛一切悉能知；　所有一切生滅法，　　所有供養作佛事，　所有受持法藏法，　　我佛一切悉能知。

【現代漢語翻譯】現代漢語譯本在峰山中。到達那座山後，護國尊者（一位受尊敬的僧人）立即前往佛陀所在之處，以頭面禮拜佛足，然後右繞佛三圈，站立在一旁，合掌恭敬地用這首偈頌讚嘆佛陀：『我頂禮最崇高的佛陀的光明，頂禮如虛空般無礙的智慧，頂禮能斷除一切煩惱束縛的佛陀，頂禮永遠超越三有（欲界、色界、無色界）之海的佛陀。我佛陀的無邊真實色相，普遍存在於無數的剎土（佛土）之中，菩薩們聽聞后歡喜前來，恭敬地供養佛陀的功德。在完成這最殊勝的供養后，聽聞牟尼（佛陀）的教法，遠離一切塵垢，各自心生歡喜返回自己的國土，稱讚世尊所說的教法。廣歷無數的俱胝劫（極長的時間單位），利益安樂一切有情眾生，如此身心都不感到疲倦，爲了追求無上的佛菩提（覺悟）。恒常實行佈施、持戒的修行，忍辱、精進、禪定的法門，以智慧和方便到達涅槃（解脫），因此我禮敬大覺尊（佛陀）。成就六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、四神足（欲如意足、精進如意足、心如意足、觀如意足），諸根（信根、精進根、念根、定根、慧根）、十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿命智力、死生智力、漏盡智力）和解脫之門，以這樣的修行以及爲了所有眾生，我今天禮敬佛陀無與倫比的智慧。能夠知曉一切世間的心念，所行、所作、所成就的業，所有身、口以及言語，無上的世尊都能完全觀察到。貪慾、愚癡的過失不能斷除，眾生因此墮入三有之中，因為佛陀才能成就善逝（佛陀）的功業，能夠知曉世間的一切善惡。所有過去諸佛的事蹟，以及現在天人（天界眾生）的導師，乃至未來功德的海洋，一切諸法都能知曉；清凈的剎土被大眾圍繞，菩薩、緣覺（辟支佛）和聲聞（阿羅漢），乃至諸佛的壽命長短，我佛陀都能完全知曉；所有一切生滅的法，所有供養佛陀的佛事，所有受持法藏的教法，我佛陀都能完全知曉。』

【English Translation】 English version In the Vulture Peak Mountain. Having arrived at that mountain, the Venerable Protector of the Country immediately went to where the Buddha was, bowed his head to the Buddha's feet, circumambulated him three times to the right, stood to one side, and with palms joined respectfully, spoke this verse in praise of the Buddha: 'I bow my head to the light of the most supreme Buddha, I bow my head to the unobstructed mind like space, I bow my head to the Buddha who can sever all bonds of affliction, I bow my head to the one who has forever transcended the sea of the three realms of existence (desire realm, form realm, formless realm). My Buddha's boundless true form, pervades countless Buddha-lands, Bodhisattvas, having heard this, come with joy, respectfully making offerings to the Buddha's merits. Having completed this most supreme offering, they listen to the Muni's (Buddha's) teachings, free from all defilements, Each with joy in their hearts, they return to their own lands, praising the Dharma spoken by the World Honored One. Having passed through countless kotis (a very large number) of kalpas (eons), benefiting and bringing joy to all sentient beings, In this way, their bodies and minds do not tire, in pursuit of the unsurpassed Bodhi (enlightenment) of the Buddha. Constantly practicing giving, the conduct of upholding precepts, patience, diligence, the gate of meditation, With wisdom and skillful means, they reach Nirvana (liberation), therefore I bow to the Great Awakened One (Buddha). Having attained the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), the four bases of psychic power (will, effort, mind, discrimination), the faculties (faith, effort, mindfulness, concentration, wisdom), the ten powers (knowledge of what is possible and impossible, knowledge of the results of actions, knowledge of the various meditative states, knowledge of the different faculties, knowledge of the various inclinations, knowledge of the various realms, knowledge of the path leading everywhere, knowledge of past lives, knowledge of death and rebirth, knowledge of the extinction of outflows) and the gate of liberation, With such practice and for the sake of all beings, I now bow to the Buddha's incomparable wisdom. Able to know all the thoughts of the world, the actions, deeds, and accomplished karma, All bodily, verbal, and spoken words, the unsurpassed World Honored One sees completely. The faults of greed and ignorance cannot be severed, beings therefore fall into the three realms of existence, Because of the Buddha, the work of the Sugata (Buddha) is accomplished, able to know all good and evil in the world. All the deeds of the Buddhas of the past, and the teachers of gods and humans of the present, Even the ocean of merits of the future, all dharmas can be known; Pure lands surrounded by the multitude, Bodhisattvas, Pratyekabuddhas (solitary realizers), and Sravakas (arhats), Even the length of the lives of all Buddhas, my Buddha can know completely; All dharmas of arising and ceasing, all offerings made to the Buddha, all acts of the Buddha, All teachings of the Dharma treasury that are upheld, my Buddha can know completely.'

佛有十力無礙智，　　現在常住於三世，　如是一切方便法，　　我禮世尊智慧海；　大覺世尊無等等，　　相好莊嚴大吉祥，　如夜眾星現空中，　　我禮牟尼最上尊。　色相端嚴無與等，　　光照諸天及世間，　帝釋、梵王、究竟天，　　對彼佛前俱不現。　無垢不動如金山，　　右旋螺髻紺滋潤；　佛頂高顯如金山，　　光明遠照生諸福；　光遍俱胝那由他，　　顯現眉間白毫相；　目若青蓮恒適悅，　　觀照世間運慈心。　清凈滿月虛空中，　　佛面圓明亦如是，　一切見者無厭足，　　我禮如來圓滿相；　行如鵝王及鹿王，　　亦如牛王行步穩，　振動大地無暫止，　　我禮如來堅固力；　手指纖長網縵相，　　指甲清凈如赤銅，　平立垂手過於膝，　　我禮金色大覺尊。　佛行大地現好相，　　具足顯現千輻輪，　足放光明照群生，　　蒙光悉得生天界。　大聖法王施七財，　　能為施主心平等，　調御世間依法行，　　我禮法王無上覺。　慈悲法念心為劍，　　持戒方便智慧弓，　能斷煩惱諸群賊，　　生滅輪迴無有增。　自利果滿複利他，　　令彼眾生亦解脫，　究竟安樂出塵勞，　　得入善逝寂靜宗。　無生、無滅、無諸苦，　　亦無生、老

【現代漢語翻譯】現代漢語譯本佛陀具有十種力量和無礙的智慧，現在常住於過去、現在、未來三世。像這樣一切方便的教法，我禮敬世尊，如同智慧的海洋。偉大的覺悟者世尊，無與倫比，相貌美好莊嚴，極其吉祥。如同夜晚的星星出現在空中，我禮敬牟尼（釋迦牟尼佛的尊稱），最至高無上的尊者。佛陀的容貌端正莊嚴，無與倫比，光芒照耀諸天和世間。帝釋（佛教的護法神）、梵王（色界天的統治者）、究竟天（最高的天界），在佛陀面前都黯然失色。佛陀的身體無垢無動，如同金山一般，右旋的螺髻呈現深藍色，滋潤光澤。佛頂高聳顯赫，如同金山，光明遠照，產生各種福德。光明遍照俱胝那由他（極大的數量單位）的世界，顯現眉間的白毫相。眼睛如同青蓮花一般，總是令人愉悅，觀照世間，執行慈悲之心。如同清凈的滿月在虛空中，佛陀的面容圓滿明亮也是如此。一切見到佛陀的人都不會感到厭倦，我禮敬如來圓滿的相貌。行走如同鵝王和鹿王，也如同牛王一般步伐穩健。震動大地，沒有絲毫停歇，我禮敬如來堅固的力量。手指纖細修長，有網狀的紋路，指甲清凈如同赤銅。站立時雙手自然下垂，超過膝蓋，我禮敬金色的大覺尊。佛陀行走在大地上，顯現美好的相，足底完整地顯現千輻輪。足底放出光明，照耀眾生，蒙受光明的眾生都得以升入天界。偉大的聖者法王，佈施七種財富，能夠作為施主，心懷平等。調御世間，依法而行，我禮敬法王，無上覺悟者。以慈悲的法念為劍，持戒的方便為弓，智慧為箭。能夠斬斷煩惱的各種賊寇，使生死輪迴不再增長。自我利益圓滿，又能利益他人，使那些眾生也得到解脫。最終獲得安樂，脫離塵世的勞苦，得以進入善逝（佛陀的稱號）寂靜的境界。沒有生，沒有滅，沒有各種痛苦，也沒有生、老

【English Translation】 English version The Buddha possesses ten powers and unobstructed wisdom, constantly abiding in the three times: past, present, and future. Such are all the expedient teachings; I bow to the World Honored One, the ocean of wisdom. The Great Awakened World Honored One, incomparable, with auspicious and adorned features, is supremely auspicious. Like the stars appearing in the night sky, I bow to Muni (a respectful title for Shakyamuni Buddha), the most supreme of all. The Buddha's countenance is upright and dignified, unparalleled, with light illuminating the heavens and the world. Indra (a Buddhist protector deity), Brahma (ruler of the Form Realm), and the ultimate heavens all pale in comparison before the Buddha. The Buddha's body is immaculate and unmoving, like a golden mountain, with right-spiraling hair curls, deep blue and lustrous. The crown of the Buddha's head is high and prominent, like a golden mountain, with light shining far and wide, generating all kinds of blessings. Light pervades countless nayutas (extremely large units) of worlds, manifesting the white hair mark between the eyebrows. The eyes are like blue lotuses, always pleasing, observing the world, and operating with a compassionate heart. Like the pure full moon in the empty sky, the Buddha's face is round and bright, just like that. All who see the Buddha never tire of looking; I bow to the Tathagata's (another title for Buddha) perfect form. Walking like the king of geese and the king of deer, also like the king of oxen, with steady steps. Shaking the earth without any pause, I bow to the Tathagata's firm strength. Fingers are slender and long, with web-like patterns, fingernails are pure like red copper. Standing with hands naturally hanging down, extending past the knees, I bow to the golden Great Awakened One. The Buddha walks on the earth, manifesting auspicious signs, with the thousand-spoked wheel fully appearing on the soles of the feet. Light emanates from the feet, illuminating all beings, and those who receive the light are able to ascend to the heavens. The great sage, the Dharma King, bestows seven kinds of wealth, able to be a donor with an equal mind. Governing the world, acting according to the Dharma, I bow to the Dharma King, the unsurpassed Awakened One. With the compassionate Dharma thought as a sword, the expedient of precepts as a bow, and wisdom as an arrow. Able to cut off the various thieves of afflictions, so that the cycle of birth and death no longer increases. Self-benefit is fulfilled, and also benefiting others, enabling those beings to also attain liberation. Ultimately attaining peace and joy, escaping the toil of the mundane world, and entering the peaceful realm of the Sugata (another title for Buddha). There is no birth, no death, no various sufferings, and also no birth, old age

、愛別離，　如是無為最上乘，　　佛為眾生慈愍說。　我贊最上大牟尼，　　攝盡一切諸佛法，　如是所有諸功德，　　愿諸眾生證菩提。」

爾時，尊者護國頌讚佛已，偏袒右肩，右膝著地，合掌向佛恭敬頂禮，白佛言：「世尊、如來、應、正等覺！我有所問，唯愿世尊慈悲聽許。」

爾時，世尊告尊者護國言：「如汝所問，我為汝說，滿所求愿，令生歡喜。」

時尊者護國聞佛語已，身心適悅而發聲言：「世尊！有何等法為菩薩行法具足，能得一切最上功德、無礙大智、決定辯才，明瞭性相，入一切智教化眾生，斷彼無明妄想煩惱，決定真實，入一切智、發真實語，令彼有情依言所作、離諸愚闇、唸佛方便，樂聞一切甚深梵義，受持諸法，速得證於無上正智？」

爾時，尊者護國即于佛前而說頌曰：

「菩薩所行決定行，　　彼行必有真實法，　真法從佛智海生，　　最上如來為我說。　佛身光明黃金相，　　最上無邊大福聚，　救度六趣諸眾生，　　為說菩薩無垢行。　何得無盡大覺智，　　總持甘露生菩提？　何得清凈智慧海？　　彼慧能斷眾生疑。　俱胝多劫輪迴苦，　　眾生迷沒意無疲，　睹此愚迷苦惱侵，　　為彼云何修十善？　剎土清凈眾會滿

【現代漢語翻譯】現代漢語譯本『愛別離』（與所愛分離的痛苦），這樣的無為法是最上乘的，佛陀以慈悲之心為眾生宣說。我讚歎最偉大的牟尼（釋迦牟尼佛），他攝盡了一切諸佛的教法，像這樣所有的功德，愿一切眾生都能證得菩提（覺悟）。』

那時，尊者護國讚頌佛陀完畢，袒露右肩，右膝著地，合掌向佛恭敬頂禮，對佛說：『世尊、如來、應、正等覺！我有一些問題想請教，唯愿世尊慈悲允許。』

那時，世尊告訴尊者護國說：『如你所問，我將為你解說，滿足你的願望，讓你心生歡喜。』

當時，尊者護國聽了佛陀的話后，身心感到愉悅，於是發聲說道：『世尊！有什麼樣的法，能讓菩薩的修行圓滿具足，從而獲得一切最上功德、無礙大智、決定的辯才，明瞭諸法的性相，進入一切智，教化眾生，斷除他們的無明妄想煩惱，達到真實不虛的境界，進入一切智，發出真實之語，使那些有情眾生依教奉行，遠離愚昧黑暗，憶念佛陀的方便法門，樂於聽聞一切甚深的梵義，受持諸法，迅速證得無上正智？』

那時，尊者護國即在佛前說了偈頌：

『菩薩所修行的決定之行，那修行必定有真實的法，真法從佛陀的智慧之海中產生，最上的如來請為我宣說。佛陀的身體光明如黃金，是最上無邊的福德聚集，救度六道輪迴的眾生，為他們宣說菩薩無垢的修行。如何才能獲得無盡的大覺智慧，總持甘露而生菩提？如何才能獲得清凈的智慧之海？那智慧能斷除眾生的疑惑。無數劫的輪迴之苦，眾生迷失沉淪而不知疲憊，看到這些愚昧迷茫被痛苦侵擾的眾生，如何才能讓他們修持十善？剎土清凈，眾會圓滿，

【English Translation】 English version 'Separation from loved ones', Such non-action is the supreme vehicle, which the Buddha compassionately teaches for all beings. I praise the greatest Muni (Shakyamuni Buddha), who has encompassed all the teachings of all Buddhas, All such merits, may all beings attain Bodhi (enlightenment).'

At that time, the Venerable Protector of the Nation, having praised the Buddha, bared his right shoulder, knelt on his right knee, and with palms joined, respectfully bowed to the Buddha, saying: 'World Honored One, Tathagata, Arhat, Samyak-sambuddha! I have some questions to ask, may the World Honored One compassionately permit me.'

At that time, the World Honored One said to the Venerable Protector of the Nation: 'As you have asked, I will explain for you, fulfilling your wishes, and bringing you joy.'

Then, the Venerable Protector of the Nation, having heard the Buddha's words, felt joy in body and mind, and spoke: 'World Honored One! What kind of Dharma enables a Bodhisattva's practice to be complete, thereby attaining all supreme merits, unobstructed great wisdom, decisive eloquence, clear understanding of the nature and characteristics of all dharmas, entering into all-knowing wisdom, teaching sentient beings, cutting off their ignorance, deluded thoughts, and afflictions, reaching a state of truth and reality, entering into all-knowing wisdom, speaking truthful words, enabling those sentient beings to act according to the teachings, to be free from ignorance and darkness, to remember the Buddha's expedient methods, to be delighted to hear all profound Brahmanical meanings, to uphold all dharmas, and quickly attain unsurpassed right wisdom?'

At that time, the Venerable Protector of the Nation then spoke a verse before the Buddha:

'The decisive practice that Bodhisattvas undertake, that practice must have a true Dharma, The true Dharma arises from the Buddha's ocean of wisdom, may the supreme Tathagata explain it for me. The Buddha's body is radiant like gold, the supreme and boundless accumulation of blessings, Saving sentient beings in the six realms of rebirth, explaining to them the Bodhisattva's immaculate practice. How can one obtain the endless great wisdom of enlightenment, holding the nectar and giving rise to Bodhi? How can one obtain the pure ocean of wisdom? That wisdom can cut off the doubts of sentient beings. The suffering of countless kalpas of rebirth, sentient beings are lost and submerged without weariness, Seeing these ignorant and deluded beings afflicted by suffering, how can they cultivate the ten virtues? The pure land, the assembly is full,

，　　實剎無邊壽命長，　為眾恒宣微妙言，　　愿說菩提無垢行。　降伏邪魔生正見，　　枯彼愛河證解脫，　清凈法眼照愚盲，　　令諸有情行上行。　端嚴富貴大辯才，　　言辭柔軟聞歡喜，　譬如甘露潤世間，　　愿說甚深微妙法；　梵音深妙斷諸惡，　　其聲和雅如頻伽，　求法之眾佛所集，　　愿說甘露濟群生。　眾有菩提最上根、　　及彼聲聞、緣覺性，　愿佛隨根方便說，　　師資遇會正是時。　我今樂聞最上乘，　　唯佛知我菩提性，　於此小乘不樂求，　　愿說如來第一法。」

爾時，尊者護國說此頌已，佛言：「善哉，善哉！尊者能問如來最上之義，利益多人令得安樂，攝受未來諸菩薩摩訶薩。汝今諦聽，善思念之，我當爲說。」

時尊者護國白言：「善哉，世尊！我今樂聽，唯愿說之。」

爾時，世尊告尊者護國言：「有四種法，具足清凈是名菩薩摩訶薩。

「何等四法？一、內，二、外，三、心，四、意。如是四法稱理真實，見諸眾生其心平等——猶若虛空，無所分別——依言所行，是名菩薩摩訶薩四種之法獲得清凈。」

爾時，世尊重說頌曰：

「心、意、內、外常清凈，　　不退菩提正道心，　所作之善無唐捐，　　能得

【現代漢語翻譯】現代漢語譯本佛陀的國土無邊無際，壽命極其長久，爲了眾生，佛陀恒常宣說微妙的教誨，愿您宣說菩提（覺悟）無垢的修行。請降伏邪魔，使眾生生起正見，枯竭愛慾之河，證得解脫，用清凈的法眼照亮愚昧和盲目，使一切有情眾生都能行持至上的修行。愿您以端莊的儀容、富貴的相貌、雄辯的口才，用柔軟的言辭使聽聞者歡喜，如同甘露滋潤世間，愿您宣說甚深微妙的佛法。愿您以深奧微妙的梵音斷除一切惡行，您的聲音和諧優雅如同頻伽鳥（一種美妙的鳥），求法的眾生聚集在佛陀身邊，愿您宣說甘露般的佛法，救濟一切眾生。眾生中有具足菩提（覺悟）最上根基的，也有聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）的根性，愿佛陀隨順眾生的根性方便說法，師徒相遇的時機正是現在。我今天樂於聽聞最上乘的佛法，只有佛陀您知道我的菩提（覺悟）本性，對於小乘的教法我並不樂於追求，愿您宣說如來（佛陀）第一的教法。

這時，尊者護國說完這首偈頌后，佛陀說：『說得好啊，說得好啊！尊者能夠問如來最上乘的意義，利益眾多的人，使他們得到安樂，攝受未來的諸位菩薩摩訶薩（偉大的菩薩）。你現在仔細聽，好好思考，我將為你解說。』

這時，尊者護國稟告佛陀說：『太好了，世尊！我現在樂於聽聞，只願您為我解說。』

這時，世尊告訴尊者護國說：『有四種法，具足清凈，就稱為菩薩摩訶薩（偉大的菩薩）。』

『是哪四種法呢？一、內，二、外，三、心，四、意。這四種法符合真理，真實不虛，觀察一切眾生，他們的心平等——如同虛空一般，沒有分別——依循言語所行，這就稱為菩薩摩訶薩四種獲得清凈的法。』

這時，世尊再次以偈頌說道：

『心、意、內、外常保清凈，不退失菩提（覺悟）的正道之心，所作的善行不會徒勞無功，能夠獲得……』

【English Translation】 English version The Buddha's lands are boundless and their lifespans are extremely long, For the sake of all beings, the Buddha constantly proclaims subtle teachings. May you expound the immaculate practice of Bodhi (enlightenment). Please subdue the evil demons, enabling beings to generate right views, dry up the river of desire, and attain liberation, Use your pure Dharma eye to illuminate ignorance and blindness, so that all sentient beings can practice the supreme path. May you, with your dignified appearance, noble countenance, and eloquent speech, Use gentle words to bring joy to those who hear, like sweet dew nourishing the world. May you expound the profound and subtle Dharma. May you use your deep and subtle Brahma sound to cut off all evil deeds. Your voice is harmonious and elegant like the Kalavinka bird (a beautiful bird), The Dharma-seeking assembly gathers around the Buddha. May you expound the nectar-like Dharma to save all beings. Among beings, there are those with the supreme root of Bodhi (enlightenment), as well as those with the nature of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment by observing causes and conditions without a teacher), May the Buddha expound the Dharma according to the capacities of beings. The time for teacher and disciple to meet is now. Today, I am delighted to hear the supreme vehicle of Dharma. Only the Buddha knows my Bodhi (enlightenment) nature, I am not interested in seeking the teachings of the Hinayana (Lesser Vehicle). May you expound the foremost Dharma of the Tathagata (Buddha).

At that time, after Venerable Protector of the Country finished reciting this verse, the Buddha said, 'Excellent, excellent! Venerable, you are able to ask the Tathagata about the meaning of the supreme vehicle, benefiting many people, enabling them to attain peace and happiness, and embracing the future Bodhisattva Mahasattvas (great Bodhisattvas). Now listen carefully and contemplate well, and I will explain it to you.'

At that time, Venerable Protector of the Country said to the Buddha, 'Excellent, World Honored One! I am now delighted to listen, I only wish that you would explain it to me.'

At that time, the World Honored One said to Venerable Protector of the Country, 'There are four kinds of Dharma, which, when fully pure, are called Bodhisattva Mahasattvas (great Bodhisattvas).'

'What are these four kinds of Dharma? One, inner; two, outer; three, mind; four, intention. These four kinds of Dharma are in accordance with truth, real and not false. Observing all beings, their minds are equal—like the void, without discrimination—acting in accordance with words, these are called the four kinds of Dharma of Bodhisattva Mahasattvas that attain purity.'

At that time, the World Honored One again spoke in verse:

'Mind, intention, inner, outer, always keep pure, not retreating from the right path of Bodhi (enlightenment), The good deeds done will not be in vain, and one will be able to attain...'

菩薩無邊智。　觀彼眾生苦無我，　　生、老、病、死悉來侵，　如是三有大海中，　　廣運法船救群品。　見諸眾生心平等，　　觀彼世間如一子，　愿令一切俱解脫，　　悉向菩提心不退。　常談空義依空行，　　亦無人、我，無眾生，　譬如夢幻等無實，　　令彼愚迷生智慧。　如所宣說大覺智，　　依智而行所作事，　調伏過失心寂靜，　　求證菩提為佛子。」

爾時，世尊說此頌已，告尊者護國言：「復有四種法于諸菩薩令心安慰。何等四法？一者、于總持法門志求修學；二者、常近善友，威儀無缺；三者、求證甚深無生法忍；四者、精進修行持戒清凈。如是四法令彼菩薩安慰其心，進修不退。」

復說頌曰：

「若人愛敬總持法，　　名聞遠響眾所歸，　能持無上妙法門，　　一切如來同所說。　智慧增明無忘失，　　如是速得無礙智，　通達一切最上法，　　成就無為解脫門。　皆因善友證菩提，　　出生七覺能修斷，　增長八正作佛事，　　遠離惡友如怖火。　聞甚深法證無生，　　能了諸法畢竟空，　無我、無人、無眾生，　　如是永離一切見。　律儀出生諸善本，　　堅持守護離破犯，　彼行能成寂靜心，　　佛為眾生親演說。」

爾

【現代漢語翻譯】現代漢語譯本菩薩擁有無邊的智慧。他們觀察到眾生在痛苦中，沒有『我』（ātman，靈魂），生、老、病、死都會侵擾他們。因此，在這三有（欲界、色界、無色界）的大海中，他們廣開法船，救度一切眾生。他們以平等心看待所有眾生，視世間如獨子一般。他們愿一切眾生都能解脫，都向著菩提（bodhi，覺悟）之心永不退轉。他們常談論空性（śūnyatā）的道理，並依此空性而行，心中沒有『人』、『我』、『眾生』的執著。他們視一切如夢幻泡影般不真實，以此引導愚昧迷惑的眾生生起智慧。他們依照所宣說的大覺悟的智慧，依此智慧而行事。他們調伏過失，使心寂靜，爲了證得菩提，成為佛的弟子。

這時，世尊說完這首偈頌后，告訴尊者護國說：『還有四種法能使菩薩心生安慰。是哪四種法呢？一是，立志修學總持（dhāraṇī，記憶和保持）法門；二是，常親近善友，威儀沒有缺失；三是，求證甚深無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的理解和接受）；四是，精進修行，持戒清凈。這四種法能使菩薩心生安慰，精進修行而不退轉。』

又說偈頌道：『如果有人愛敬總持法，他的名聲會遠播，眾人都會歸向他。他能持守無上微妙的法門，這是所有如來（tathāgata，佛）共同宣說的。他的智慧會增長明亮，不會忘失，這樣就能迅速獲得無礙的智慧。他能通達一切最上的法，成就無為解脫的法門。一切都是因為善友而證得菩提，出生七覺支（sapta bodhyaṅga，七種覺悟的因素），能修斷煩惱。增長八正道（āryāṣṭāṅgamārga，八種正確的修行方法），做佛的事業，遠離惡友如同遠離恐怖的火焰。聽聞甚深之法，證得無生，能了知諸法畢竟空。沒有『我』、『人』、『眾生』的執著，這樣就能永遠遠離一切見解。律儀（vinaya，戒律）能出生一切善的根本，堅持守護，不破戒犯戒。這樣的修行能成就寂靜的心，佛為眾生親自演說。』

【English Translation】 English version Bodhisattvas possess boundless wisdom. They observe that beings suffer, without a 『self』 (ātman), and are afflicted by birth, old age, sickness, and death. Therefore, in the great ocean of the three realms (desire realm, form realm, formless realm), they widely navigate the Dharma boat to save all beings. They view all beings with equanimity, regarding the world as their only child. They wish that all beings could be liberated and never retreat from the mind of bodhi (enlightenment). They constantly discuss the principle of emptiness (śūnyatā) and act in accordance with it, without attachment to 『person,』『self,』 or 『sentient beings.』 They see everything as unreal like dreams and illusions, thus guiding ignorant and confused beings to generate wisdom. They act according to the wisdom of the great enlightenment they proclaim. They subdue their faults, make their minds peaceful, and seek to attain bodhi, becoming disciples of the Buddha.

At that time, after the World Honored One finished speaking this verse, he told the Venerable Protector of the Country: 『There are four more dharmas that bring comfort to the minds of Bodhisattvas. What are these four dharmas? First, to aspire to study and practice the dhāraṇī (retention) teachings; second, to always be close to good friends, without any deficiency in conduct; third, to seek to realize the profound forbearance of non-arising (anutpattika-dharma-kṣānti); fourth, to diligently practice and maintain pure precepts. These four dharmas bring comfort to the minds of Bodhisattvas, enabling them to advance in their practice without regression.』

He then spoke another verse: 『If one loves and respects the dhāraṇī teachings, their fame will spread far and wide, and many will turn to them. They can uphold the supreme and wonderful Dharma teachings, which are proclaimed by all tathāgatas (Buddhas). Their wisdom will increase and become brighter, without forgetting, and thus they will quickly attain unobstructed wisdom. They can understand all the supreme dharmas and achieve the gate of non-action liberation. All of this is because of good friends that they attain bodhi, giving rise to the seven factors of enlightenment (sapta bodhyaṅga), and being able to cut off afflictions. They increase the eightfold path (āryāṣṭāṅgamārga), do the work of the Buddha, and stay away from bad friends as if they were a terrifying fire. Hearing the profound Dharma, they realize non-arising, and understand that all dharmas are ultimately empty. Without attachment to 『self,』『person,』 or 『sentient beings,』 they can thus forever be free from all views. The vinaya (precepts) gives rise to the roots of all good, upholding and protecting them without breaking or violating them. Such practice can achieve a peaceful mind, which the Buddha personally expounds for all beings.』

時，世尊說此頌已，告尊者護國言：「復有四種法，于諸菩薩在輪迴中令心愛樂。何等四法？一者、令諸菩薩愛樂見佛，二者、令諸菩薩愛樂說法，三者、令諸菩薩愛樂能捨一切所有，四者、令諸菩薩愛樂忍印無相深法。如是四法，于諸菩薩在輪迴中深生愛樂。」

復說頌曰：

「菩薩得見二足尊，　　一切生中行正行，　能善調伏諸世間，　　光明普照除愚闇。　如是供養人中尊，　　深生愛樂常尊重，　救度一切諸眾生，　　令入菩提無上道。　若聞諸佛所說法，　　身心寂靜生愛樂，　如是堅固心無退，　　依行速證佛菩提。　能捨一切心無吝，　　見來求者生歡喜，　國城、妻子及身命，　　給施眾生作佛因。　若聞無相甚深法，　　性離分別本來空，　無我、無人、無眾生，　　如是於斯生愛樂。」

爾時，世尊說此頌已，告尊者護國言：「復有四種法，于諸菩薩不得愛樂。何等四法？一者、于其在家不得愛樂，二者、既出家已不得愛樂利養，三者、不得愛樂上族中生，四者、不得愛樂小乘之人。如是四法，于諸菩薩不得愛樂。」

復說頌曰：

「在家無邊大過失，　　舍離令心無所著。　常樂山野寂諸根，　　勇猛勤修大智德，　獨行清凈如利劍，　　能

【現代漢語翻譯】現代漢語譯本當時，世尊說完這首偈頌后，告訴尊者護國說：『還有四種法，能讓菩薩在輪迴中內心喜愛。是哪四種法呢？第一，讓菩薩喜愛見到佛；第二，讓菩薩喜愛聽聞佛法；第三，讓菩薩喜愛能捨棄一切所有；第四，讓菩薩喜愛忍受無相深法的印證。這四種法，能讓菩薩在輪迴中深深地產生喜愛。』

世尊又說偈頌道：『菩薩能夠見到二足尊（佛的尊稱），在一切生命中奉行正道，能善於調伏世間眾生，光明普照，消除愚昧黑暗。像這樣供養人中尊（佛），內心深生喜愛，常常尊重，救度一切眾生，讓他們進入無上菩提之道。如果聽聞諸佛所說的法，身心寂靜，產生喜愛，像這樣堅定不退，依此修行，迅速證得佛的菩提。能夠捨棄一切，心中沒有吝嗇，見到前來求取的人，心生歡喜，將國城、妻子乃至身命，都佈施給眾生，作為成佛的因緣。如果聽聞無相甚深之法，明白其性離分別，本來空寂，沒有我、沒有人、沒有眾生，像這樣對它產生喜愛。』

當時，世尊說完這首偈頌后，告訴尊者護國說：『還有四種法，是菩薩不應該喜愛的。是哪四種法呢？第一，不應該喜愛在家生活；第二，既然出家了，就不應該喜愛名聞利養；第三，不應該喜愛出生在高貴的種族；第四，不應該喜愛小乘之人。這四種法，是菩薩不應該喜愛的。』

世尊又說偈頌道：『在家有無邊的大過失，應當舍離，讓內心沒有執著。常常喜愛山野的寂靜，收攝諸根，勇猛精進地修習大智慧的功德，獨自修行，清凈如利劍，能夠斬斷一切煩惱。』

【English Translation】 English version At that time, after the World Honored One spoke this verse, he said to the Venerable Protector of the Country: 'There are also four dharmas that cause Bodhisattvas to delight in their hearts while in samsara. What are these four dharmas? First, it causes Bodhisattvas to delight in seeing the Buddha; second, it causes Bodhisattvas to delight in hearing the Dharma; third, it causes Bodhisattvas to delight in being able to give up everything; fourth, it causes Bodhisattvas to delight in enduring the seal of the profound dharma of no-form. These four dharmas cause Bodhisattvas to deeply delight while in samsara.'

The World Honored One then spoke another verse: 'Bodhisattvas who see the Two-Footed Honored One (a respectful term for the Buddha), practice the right conduct in all lives, are able to skillfully tame the world, and their light shines everywhere, dispelling ignorance and darkness. Thus, they make offerings to the Honored One among humans (the Buddha), deeply cherish and always respect him, saving all sentient beings, and leading them onto the unsurpassed path of Bodhi. If they hear the Dharma spoken by the Buddhas, their bodies and minds become tranquil, and they generate delight. Thus, with a firm and unretreating mind, they practice and quickly attain the Bodhi of the Buddha. They are able to give up everything without stinginess, and when they see those who come seeking, they rejoice. They give away their kingdoms, cities, wives, and even their lives to sentient beings, creating the causes for Buddhahood. If they hear the profound dharma of no-form, understanding that its nature is free from discrimination and is originally empty, without self, without person, without sentient beings, they generate delight in it.'

At that time, after the World Honored One spoke this verse, he said to the Venerable Protector of the Country: 'There are also four dharmas that Bodhisattvas should not delight in. What are these four dharmas? First, they should not delight in the life of a householder; second, having left home, they should not delight in fame and gain; third, they should not delight in being born into a noble family; fourth, they should not delight in those of the Small Vehicle. These four dharmas are what Bodhisattvas should not delight in.'

The World Honored One then spoke another verse: 'The life of a householder has boundless great faults, one should abandon it, so that the mind has no attachments. One should always delight in the quiet of the mountains and fields, restraining the senses, and diligently cultivate the virtues of great wisdom, Practicing alone, pure like a sharp sword, able to cut through all afflictions.'

斷愚癡諸垢染。　于彼種種大利養，　　常樂遠離無愛著，　棄捨高貴上種族，　　觀如幻化、陽焰等。　普為群生行佈施、　　持戒、忍辱等諸行，　不惜身命及眷屬，　　志求正覺到彼岸。　于小乘法無所著、　　于最上乘恒堅固，　乃至割截于身體，　　其心不壞如金剛。」

爾時，世尊說此頌已，告尊者護國言：「復有四種法，于諸菩薩而有損減。何等四法？一者、破犯戒律；二者、不住山野而趣寂靜；三者、不依四乘之教，邪妄推求；四者、雖樂多聞，全無所得。如是四法，于諸菩薩而有損減。」

復說頌曰：

「戒相清凈如摩尼，　　能引眾生到彼岸，　菩薩於斯破律儀，　　迷沒不成無上覺。　住持山野寂靜處，　　我、人分別自然除，　男、女、眷屬及己身，　　觀如草木無情愛。　四乘教理無虛誑，　　一心清凈奉教行，　必得具足眾功德，　　成就佛智大丈夫。　觀彼輪迴諸有情，　　常處生、死、憂、悲苦，　恒運最上妙法船，　　度彼有情出苦海。　若無救度彼眾生，　　迷沒沉淪無有盡，　是故小乘非究竟，　　為生令發菩提心。」

爾時，世尊說此頌已，告尊者護國言：「復有四種法，于諸菩薩明瞭修習。何等四法？一者、發生諸

【現代漢語翻譯】現代漢語譯本斷除愚癡和各種煩惱的污染。對於各種豐厚的供養，常常樂於遠離而不貪戀執著。捨棄高貴的出身和種族，視其如幻象、陽焰等虛無之物。普遍為眾生施行佈施、持戒、忍辱等各種修行。不吝惜自己的身體、生命和親屬，立志追求真正的覺悟，到達彼岸。對於小乘佛法不執著，對於最上乘佛法恒常堅定。乃至身體被割裂，其心也不動搖，如同金剛一般堅固。

這時，世尊說完這首偈頌后，告訴尊者護國說：『還有四種法，對於菩薩來說是有損害的。哪四種法呢？第一，破犯戒律；第二，不住在山野而追求寂靜；第三，不依四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）的教法，而邪妄地推求；第四，雖然喜歡多聞，卻全無所得。這四種法，對於菩薩來說是有損害的。』

又說偈頌：『戒律的清凈如同摩尼寶珠（如意寶珠），能夠引導眾生到達彼岸。菩薩如果破壞戒律，就會迷失沉淪，無法成就無上正覺。安住在山野寂靜之處，我、人等分別自然消除。對於男女、親屬以及自己的身體，都視如草木，沒有情感的執著。四乘的教理真實不虛，一心清凈地奉行教法。必定能夠具足各種功德，成就佛的智慧，成為大丈夫。觀察輪迴中的眾生，常常處於生、死、憂、悲的痛苦之中。恒常運用最上乘的妙法之船，度脫那些眾生出離苦海。如果不能救度那些眾生，他們就會迷失沉淪，沒有盡頭。因此，小乘並非究竟之道，是爲了讓眾生髮起菩提心。』

這時，世尊說完這首偈頌后，告訴尊者護國說：『還有四種法，對於菩薩來說是明瞭修習的。哪四種法呢？第一，生起各種

【English Translation】 English version Cutting off ignorance and all defilements. Towards various great offerings, always delighting in detachment and non-attachment. Abandoning noble birth and lineage, viewing them as illusions, mirages, and the like. Universally practicing giving, keeping precepts, patience, and other practices for all beings. Not being stingy with one's body, life, and family, aspiring to true enlightenment and reaching the other shore. Not being attached to the Hinayana (Small Vehicle) teachings, but always firm in the Mahayana (Great Vehicle) teachings. Even if the body is cut apart, the mind remains unshakeable, like a diamond.

Then, after the World Honored One spoke this verse, he said to the Venerable Protector of the Country: 'There are also four dharmas that are detrimental to Bodhisattvas. What are these four dharmas? First, breaking the precepts; second, not dwelling in the mountains and wilderness to seek tranquility; third, not relying on the teachings of the Four Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana, and Buddhayana), but engaging in false and misguided pursuits; fourth, although enjoying much learning, gaining nothing. These four dharmas are detrimental to Bodhisattvas.'

He then spoke another verse: 'The purity of precepts is like a mani jewel (wish-fulfilling jewel), capable of leading beings to the other shore. If a Bodhisattva breaks the precepts, they will become lost and submerged, unable to achieve supreme enlightenment. Dwelling in the tranquility of the mountains and wilderness, the distinctions of self and others naturally disappear. Regarding men, women, family, and one's own body, view them as plants and trees, without emotional attachment. The teachings of the Four Vehicles are true and not false; with a pure mind, follow the teachings. One will surely possess all merits, achieve the wisdom of a Buddha, and become a great being. Observing sentient beings in samsara (cycle of rebirth), they are always in the suffering of birth, death, sorrow, and grief. Constantly using the supreme Dharma boat, ferry those beings out of the sea of suffering. If those beings are not saved, they will be lost and submerged without end. Therefore, the Hinayana is not the ultimate path; it is to inspire beings to generate the Bodhi mind (mind of enlightenment).'

Then, after the World Honored One spoke this verse, he said to the Venerable Protector of the Country: 'There are also four dharmas that Bodhisattvas clearly cultivate. What are these four dharmas? First, generating various

佛平等之心而求善逝；二者、承事法師，尊重供養，于臥具等而不愛著；三者、不貪利養，亦無所求；四者、于甚深法忍具足成就。如是四法明瞭修習。」

復說頌曰：

「彼有善逝大丈夫，　　天上人間無有等，　平等導引諸群生，　　如是修習行十善。　尊重承事於法師，　　依師教授而修學，　作大供養求佛智，　　無邊諸佛亦此生。　常住深山無所畏，　　於斯利養不生貪，　善能成就無礙智，　　通達深法離諸塵。　聞佛功德深歡喜，　　如是行法堅固修，　證彼寂靜無生忍，　　廣度眾生無量苦。」

爾時，世尊說此頌已，告尊者護國言：「復有四種法，于諸菩薩行法清凈。何等四法？一者、身心決定，志求菩提，行法清凈；二者、離諸虛妄，樂住深山，行法清凈；三者、一切能捨，不求果報，行法清凈；四者、常隨法師晝夜求法，行法清凈。如是四法，于諸菩薩行法清凈。」

復說頌曰：

「貪、瞋、癡垢心皆盡，　　懈怠、虛妄亦復無，　一切過失令不生，　　決定求證菩提道。　厭離本舍憂根斷，　　舍彼俗塵求出家，　諸惡朋友不相逢，　　行住深山趣解脫。　于彼山中修凈行，　　能成如來無礙智，　于身命、財無所著，　　自在無畏如師子

【現代漢語翻譯】現代漢語譯本：「以平等之心尋求善逝（Sugata，佛的稱號）；第二，侍奉法師，尊重供養，不貪戀臥具等；第三，不貪圖利益供養，也沒有任何索求；第四，對於甚深佛法之忍辱，具足成就。像這樣四種法要明瞭地修習。」

又說偈頌道：

「他有善逝大丈夫，天上人間沒有能與之相比的，平等引導一切眾生，像這樣修習奉行十善。尊重侍奉於法師，依從老師的教導而修學，作大供養以求佛的智慧，無邊諸佛也是這樣產生的。常住在深山中無所畏懼，對於這些利益供養不生貪念，善於成就無礙的智慧，通達甚深佛法，遠離一切塵垢。聽聞佛的功德而深感歡喜，像這樣奉行佛法，堅定地修習，證得那寂靜無生的忍辱，廣度無量眾生的苦難。」

那時，世尊說完這偈頌后，告訴尊者護國說：「還有四種法，能使諸菩薩的修行清凈。是哪四種法呢？第一，身心堅定，立志尋求菩提（Bodhi，覺悟），修行清凈；第二，遠離一切虛妄，樂於住在深山，修行清凈；第三，一切都能捨棄，不求果報，修行清凈；第四，常常跟隨法師，日夜求法，修行清凈。像這樣四種法，能使諸菩薩的修行清凈。」

又說偈頌道：

「貪、嗔、癡的污垢內心都已消除，懈怠、虛妄也都不存在，一切過失都令其不產生，堅定地尋求證得菩提之道。厭離原本的居所，斷除憂愁的根源，捨棄世俗的塵埃而出家，不與惡友相遇，在深山中行走居住，趨向解脫。在那山中修習清凈的行為，能成就如來無礙的智慧，對於身體、生命、財產都沒有執著，自在無畏如同獅子。

【English Translation】 English version: 『Seeking the Sugata (Buddha's epithet) with an equal mind; secondly, serving the Dharma teachers, respecting and making offerings, without attachment to bedding and other things; thirdly, not being greedy for gain and offerings, nor having any desires; fourthly, being fully accomplished in the forbearance of the profound Dharma. These four dharmas should be clearly practiced.』

Again, he spoke in verse:

『He has the Sugata, the great hero, unmatched in heaven and earth, Guiding all beings equally, thus practicing the ten virtues. Respecting and serving the Dharma teachers, learning by following the teacher's instructions, Making great offerings to seek the wisdom of the Buddha, from which countless Buddhas also arise. Dwelling in the deep mountains without fear, not being greedy for these gains and offerings, Being skilled in achieving unobstructed wisdom, understanding the profound Dharma, and being free from all defilements. Hearing the Buddha's merits and being deeply joyful, thus practicing the Dharma, firmly cultivating, Attaining that peaceful, unarising forbearance, widely liberating countless beings from suffering.』

At that time, after the World Honored One spoke this verse, he said to the Venerable Protector of the Country, 『There are also four dharmas that purify the practice of all Bodhisattvas. What are these four dharmas? First, being resolute in body and mind, aspiring to Bodhi (enlightenment), and practicing purely; second, being free from all falsehood, delighting in dwelling in the deep mountains, and practicing purely; third, being able to give up everything, not seeking rewards, and practicing purely; fourth, constantly following the Dharma teachers, seeking the Dharma day and night, and practicing purely. These four dharmas purify the practice of all Bodhisattvas.』

Again, he spoke in verse:

『The defilements of greed, hatred, and delusion are all exhausted, laziness and falsehood are also absent, Preventing all faults from arising, resolutely seeking to attain the path of Bodhi. Disgusted with their original dwelling, cutting off the roots of sorrow, abandoning worldly dust and leaving home, Not encountering evil friends, walking and dwelling in the deep mountains, moving towards liberation. Practicing pure conduct in those mountains, able to achieve the unobstructed wisdom of the Tathagata, Having no attachment to body, life, or wealth, being free and fearless like a lion.』

。　見彼有情生歡喜，　　譬如飛鳥聚還離，　觀彼世間非久居，　　如是求大菩提道。　身心清凈如虛空，　　所舍一切無驚怖，　于彼利養無愛著，　　如鹿心驚不住地。　世間恒處大險難，　　難發身心求解脫，　睹此虛妄無真實，　　是故我行寂靜行。　恒以軟語誘群生，　　怨、親平等無分別，　無著、無住亦如風，　　是求菩薩最上行。　無相解脫、空、無愿，　　了彼有為如幻化，　常行清凈廣大心，　　飲甘露味常歡喜。　志求道法依師學，　　彼人五蘊恒清凈，　眾苦逼迫無疲勞，　　如是證入總持門。　解此所修菩薩行，　　成就所求令彼喜，　若人不求于菩提，　　彼即少智百生失。」

爾時，世尊說此頌已，告尊者護國言：「復有四種法，于諸菩薩而為難法。何等四法？一者、心不尊重，多行輕慢；二者、心無孝行，懈怠背逆；三者、心貪利養，少於知足；四者、心樂虛妄，邪求財利。如是四法為菩薩難法。」

復說頌曰：

「佛法本師及父母，　　全無信重多輕慢；　不行孝敬心懈怠，　　常以愚癡行散亂；　一向貪心於利養；　　復行虛妄為邪利；　自讚德業誣他人：　　『我能持戒及修行。』　互相鬥諍無慈愍，　　覆藏己過見

【現代漢語翻譯】現代漢語譯本看到眾生心生歡喜，就像飛鳥聚集又離散一樣。觀察這世間並非長久居留之地，因此要尋求偉大的菩提之道（覺悟之路）。身心清凈如同虛空，捨棄一切而無所畏懼。對於利益供養沒有貪戀執著，如同受驚的鹿一樣心神不定。世間總是處於巨大的危險之中，難以發起身心去求解脫。看到這一切虛妄不實，所以我修行寂靜之道。總是用柔和的語言引導眾生，對待怨恨和親近的人都平等沒有分別。沒有執著，沒有停留，就像風一樣自由，這是菩薩最上乘的修行。無相的解脫，空性，無所求，明白一切有為法都如夢幻泡影。常懷清凈廣大的心，飲用甘露般的法味，常常歡喜。立志尋求佛法，依止善知識學習，這樣的人五蘊（色、受、想、行、識）就會恒常清凈。即使被眾苦逼迫也不會感到疲勞，這樣就能證入總持門（陀羅尼，記憶和理解佛法的能力）。理解這些所修的菩薩行，成就所求，令他人歡喜。如果有人不尋求菩提，那他就是缺少智慧，百世都會迷失。

這時，世尊說完這些偈頌后，告訴尊者護國說：『還有四種法，對於菩薩來說是難以修行的。哪四種法呢？一是心中不尊重，常常輕慢他人；二是心中沒有孝道，懈怠叛逆；三是心中貪圖利益供養，很少知足；四是心中喜歡虛妄，邪求財利。這四種法是菩薩難以修行的。』

又說偈頌：對於佛法本師和父母，完全沒有信重，常常輕慢；不行孝敬，心中懈怠，常常以愚癡的行為散亂；一味貪心於利益供養；又行虛妄，爲了不正當的利益；自我讚歎功德，誣陷他人：『我能持戒和修行。』互相爭鬥，沒有慈悲憐憫，掩蓋自己的過錯，看到

【English Translation】 English version Seeing sentient beings, one feels joy, like birds gathering and then scattering. Observing that this world is not a permanent dwelling, one seeks the great path of Bodhi (enlightenment). The body and mind are pure like the void, abandoning everything without fear. There is no attachment to gain or offerings, like a startled deer, the mind is unsettled. The world is always in great danger, it is difficult to arouse the mind to seek liberation. Seeing all this as illusory and unreal, therefore, I practice the path of tranquility. Always using gentle words to guide beings, treating enemies and loved ones equally without discrimination. Without attachment, without dwelling, like the wind, this is the supreme practice of a Bodhisattva. Formless liberation, emptiness, without desire, understanding that all conditioned phenomena are like illusions. Always maintaining a pure and vast mind, drinking the nectar of Dharma, always joyful. Aspiring to seek the Dharma, learning from a teacher, such a person's five aggregates (form, feeling, perception, mental formations, consciousness) are always pure. Even when oppressed by suffering, one does not feel weary, thus entering the gate of Dharani (the power to remember and understand the Dharma). Understanding these Bodhisattva practices, fulfilling what is sought, bringing joy to others. If one does not seek Bodhi, then one lacks wisdom and will be lost for hundreds of lifetimes.

At that time, after the World Honored One spoke these verses, he said to the Venerable Protector of the Country: 'There are also four kinds of practices that are difficult for Bodhisattvas. What are these four? First, the mind does not respect, often showing contempt; second, the mind lacks filial piety, is lazy and rebellious; third, the mind is greedy for gain and offerings, rarely content; fourth, the mind delights in falsehood, seeking wealth and gain through improper means. These four practices are difficult for Bodhisattvas.'

He then spoke in verses: Towards the teachers of the Dharma and parents, there is no respect or faith, often showing contempt; Not practicing filial piety, the mind is lazy, often scattered with foolish actions; Single-mindedly greedy for gain and offerings; also practicing falsehood for improper gain; Praising one's own virtues, slandering others: 'I can uphold the precepts and practice.' Fighting with each other, without compassion, concealing one's own faults, seeing

他非，　復行農業及經營，　　如是沙門無功德。　末法之時人散亂，　　斗諍、相殺、心嫉妒，　沙門隱滅如來法，　　諸善苾芻皆遠離，　菩提妙道永不逢，　　五趣輪迴無有窮。」

爾時，世尊說此頌已，告尊者護國言：「復有四種法，于諸菩薩宜應遠離。何等四法？一者、懈怠，二者、不信，三者、嫉妒，四者、憎見他人。如是四法宜應遠離。」

復說頌曰：

「無信、懈怠心愚迷，　　心懷嫉妒常瞋恚，　見有沙門持忍辱，　　卻行驅擯出伽藍。　于彼世間貴賤人，　　都無分別善惡事，　一向只行於是非，　　如是過失從瞋得。　遠離佛法諸功德，　　墮入惡趣大火坑，　如是所行惡趣行，　　不依教法獲斯苦，　是故常行菩提道，　　無令淪沒惡趣生。　利益有情大金仙，　　多劫俱胝方出世，　今時暫得遇牟尼，　　速舍諸過求解脫。」

爾時，世尊說此頌已，告尊者護國言：「有四種法，于諸菩薩不應行。何等四法？一者、惡友補特伽羅不應行，二者、有見補特伽羅不應行，三者、舍一切善法補特伽羅不應行，四者、樂著財利補特伽羅不應行。如是四種補特伽羅不應行。」

復說頌曰：

「若人遠離諸惡友，　　常得善友來親近，　如夜

【現代漢語翻譯】現代漢語譯本他們如果放棄修行，又去從事農業和經營，這樣的沙門（出家人）就沒有功德。末法時期，人們心神散亂，爭鬥、互相殘殺、心懷嫉妒。沙門會使如來（佛陀）的教法隱沒，所有善良的比丘（出家男子）都會遠離。菩提（覺悟）的妙道將永遠無法遇到，將在五趣（地獄、餓鬼、畜生、人、天）中輪迴，沒有盡頭。

那時，世尊說完這首偈頌后，告訴尊者護國說：『還有四種法，菩薩應該遠離。是哪四種法？一是懈怠，二是缺乏信心，三是嫉妒，四是憎恨他人。這四種法應該遠離。』

又說偈頌：『沒有信心、懈怠、心智愚昧，心中懷著嫉妒，常常憤怒。看到有沙門持守忍辱，卻將他們驅逐出伽藍（僧院）。在那個世間，他們看重**（此處原文缺失，無法翻譯），完全不分辨善惡之事。一味地只做是非之事，這樣的過失是從嗔恨中產生的。遠離佛法的一切功德，墮入惡趣（地獄、餓鬼、畜生）的大火坑。像這樣所行的惡趣之行，不遵循教法就會遭受這樣的痛苦。所以要常常修行菩提之道，不要讓自己淪落到惡趣中。利益眾生的大金仙（佛陀），要經過無數劫才能出世。現在暫時遇到了牟尼（釋迦牟尼佛），要趕快捨棄各種過失，求解脫。』

那時，世尊說完這首偈頌后，告訴尊者護國說：『有四種法，菩薩不應該去做。是哪四種法？一是惡友補特伽羅（指人）不應該親近，二是有見補特伽羅不應該親近，三是捨棄一切善法的補特伽羅不應該親近，四是貪戀財利的補特伽羅不應該親近。這四種補特伽羅不應該親近。』

又說偈頌：『如果一個人遠離各種惡友，常常能得到善友的親近，就像夜晚

【English Translation】 English version If they abandon practice and engage in agriculture and business, such Shramanas (monastics) have no merit. In the Dharma-ending Age, people's minds are scattered, they fight, kill each other, and harbor jealousy. The Shramanas will cause the Tathagata's (Buddha's) teachings to disappear, and all virtuous Bhikshus (monks) will depart. The wonderful path of Bodhi (enlightenment) will never be encountered, and they will revolve in the five realms (hell, hungry ghosts, animals, humans, and gods) without end.

Then, after the World Honored One spoke this verse, he said to the Venerable Protector of the Country: 'There are also four dharmas that Bodhisattvas should avoid. What are these four dharmas? First, laziness; second, lack of faith; third, jealousy; and fourth, hatred of others. These four dharmas should be avoided.'

He then spoke another verse: 'Those without faith, lazy, and with foolish minds, harbor jealousy and are always angry. Seeing Shramanas who practice patience, they drive them out of the Sangharama (monastery). In that world, they value ** (the original text is missing, cannot be translated), and do not distinguish between good and evil. They only engage in right and wrong, and such faults arise from anger. They are far from all the merits of the Buddha's teachings and fall into the great fire pit of the evil realms (hell, hungry ghosts, animals). Such actions of the evil realms, not following the teachings, will lead to such suffering. Therefore, one should always practice the path of Bodhi, and not let oneself fall into the evil realms. The great golden immortal (Buddha) who benefits sentient beings, only appears after countless kalpas. Now, having temporarily encountered Muni (Shakyamuni Buddha), one should quickly abandon all faults and seek liberation.'

Then, after the World Honored One spoke this verse, he said to the Venerable Protector of the Country: 'There are four dharmas that Bodhisattvas should not practice. What are these four dharmas? First, one should not associate with evil friend Pudgalas (persons); second, one should not associate with opinionated Pudgalas; third, one should not associate with Pudgalas who abandon all good dharmas; and fourth, one should not associate with Pudgalas who are attached to wealth and profit. These four types of Pudgalas should not be associated with.'

He then spoke another verse: 'If a person stays away from all evil friends, they will often be approached by good friends, like the night

圓月現當空，　　除暗明顯菩提道。　凡有所見常不斷，　　於己身命偏養育，　如是毒氣能遠離，　　彼人成佛大智慧。　若舍最上微妙法，　　不樂寂靜甘露味，　如是名為不凈器，　　遠離求證大菩提。　貪求財利、衣缽等，　　復與在家同營事，　如是遠離此火坑，　　而能成就最上道。　常樂降伏諸魔怨，　　恒轉法輪度群品，　如是廣作大利益，　　常逢善友得菩提。　親疏毀贊常平等，　　利養、嫉妒亦復然，　如是無上諸佛智，　　彼人不久悉成就。」

爾時，世尊說此頌已，告尊者護國言：「復有四種法，于諸菩薩為苦報法。何等四法？一者、輕慢教法，二者、執著我、人，三者、心無信解，四者、于不凈境具足印持。如是四法為菩薩苦報法。」

復說頌曰：

「若有受持微妙法，　　堪受世間諸供養，　于彼輕慢無大智，　　當受無邊眾惡苦；　于佛本師及父母，　　常懷人、我不恭敬，　如是大福心不求，　　當得不凈無知處；　三寶最上良福田，　　而無信解行歸敬，　純以虛誑昧世間，　　如是當獲罪惡苦；　女人即是惡趣門，　　流浪生死無窮盡，　無智愚癡作彼業，　　永沈地獄及畜趣。　若人尊重向諸佛，　　能滅眾苦得無畏

【現代漢語翻譯】現代漢語譯本圓月當空照耀，驅散黑暗，顯明菩提之道。凡是所見之物，常執著不放，偏愛滋養自己的身命，如果能遠離這種毒害之氣，那人就能成就佛陀的大智慧。如果捨棄最上乘的微妙佛法，不樂於寂靜的甘露法味，這樣的人就稱為不凈的器皿，遠離了求證大菩提的道路。如果貪求財利、衣缽等物，又與在家人一同經營世俗之事，這樣的人就能遠離這火坑，從而成就最上乘的道。如果常樂於降伏各種魔怨，恒常轉動法輪，普度眾生，這樣廣作大利益，就能常遇善友，最終證得菩提。如果對親近和疏遠的人，譭謗和讚美都能平等對待，對於利養和嫉妒也能如此，這樣無上的諸佛智慧，那人不久就能全部成就。

那時，世尊說完這偈頌后，告訴尊者護國說：『還有四種法，對於諸菩薩來說是苦報之法。是哪四種法呢？一是輕慢教法，二是執著於我、人，三是心中沒有信解，四是對不凈的境界完全執著。這四種法是菩薩的苦報之法。』

又說偈頌道：『如果有人受持微妙的佛法，堪受世間一切供養，卻對佛法輕慢，沒有大智慧，將會遭受無邊眾多的惡苦；對於佛陀本師以及父母，常常懷著我、人的分別心，不恭敬，這樣的人不求大福，將會得到不凈無知的果報；三寶是最上等的良田福地，卻不信解，不行歸敬，純粹用虛假的言行來迷惑世人，這樣的人將會獲得罪惡的苦報；女人是通向惡道的門徑，使人流浪生死，沒有窮盡，沒有智慧的愚癡之人造作這樣的業，將永遠沉淪於地獄和畜生道。如果有人尊重諸佛，就能滅除眾苦，獲得無畏。』

【English Translation】 English version The full moon appears in the sky, dispelling darkness and revealing the path to Bodhi (enlightenment). Whatever is seen is constantly clung to, with a biased nurturing of one's own body and life, If one can distance oneself from this poisonous air, that person can achieve the great wisdom of a Buddha. If one abandons the supreme and subtle Dharma (teachings), and does not delight in the tranquil taste of the nectar of Dharma, Such a person is called an impure vessel, far from the path of seeking great Bodhi. If one craves wealth, benefits, robes, etc., and engages in worldly affairs with laypeople, Such a person can distance themselves from this pit of fire and thus achieve the supreme path. If one is always happy to subdue all demonic enemies, and constantly turns the wheel of Dharma to liberate all beings, By doing such great benefits, one will always meet good friends and ultimately attain Bodhi. If one can treat those close and distant, criticism and praise, with equanimity, and also treat gain and jealousy in the same way, Such supreme wisdom of all Buddhas, that person will soon achieve completely.

At that time, after the World Honored One spoke this verse, he told the Venerable Protector of the Country: 'There are also four kinds of Dharma, which are the causes of suffering for all Bodhisattvas. What are these four Dharmas? First, to belittle the teachings; second, to be attached to self and others; third, to have no faith and understanding; fourth, to be fully attached to impure states. These four Dharmas are the causes of suffering for Bodhisattvas.'

He then spoke another verse: 'If someone upholds the subtle Dharma, and is worthy of receiving all offerings in the world, Yet belittles the Dharma, lacking great wisdom, they will suffer endless evil torments; Towards the Buddha, the original teacher, and parents, they always harbor the distinction of self and others, and are not respectful, Such a person does not seek great blessings, and will receive the retribution of impurity and ignorance; The Three Jewels (Buddha, Dharma, Sangha) are the supreme fields of merit, yet they have no faith and understanding, and do not practice reverence, They purely use false words and actions to deceive the world, such a person will receive the suffering of sin; Women are the gateway to evil realms, causing one to wander in birth and death without end, Those without wisdom, foolishly creating such karma, will forever sink into hell and the animal realm. If a person respects all Buddhas, they can extinguish all suffering and attain fearlessness.'

，　復閉一切惡趣門，　　開引眾生得佛道。」

佛說護國尊者所問大乘經卷第一大正藏第 12 冊 No. 0321 佛說護國尊者所問大乘經

佛說護國尊者所問經卷第二

西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉　詔譯

爾時，世尊告尊者護國言：「有四種法，于諸菩薩而為縛法。

「何等四法？一者、輕慢他人，二者、於世間事方便趣求，三者、散亂用心如行險難，四者、于其眷屬一心貪著。如是四法為菩薩縛。」

復說頌曰：

「若行輕慢於他人、　　方便唯求世間事、　散亂如行險道中，　　如象陷身深泥里；　于自眷屬生愛著，　　常懷貪戀如迷醉，　如是種種被纏縛，　　增長愚癡覆大智。　若人怖苦厭生死，　　求出沉淪趣解脫，　舍于輕慢世間等，　　是名菩薩所行道。　滅盡無邊諸苦已、　　及彼煩惱諸眷屬，　究竟安樂無所求，　　圓滿菩提寂靜道。　所行六種波羅蜜、　　三身、五智、十力等，　一切功德悉具足，　　如是永離無邊苦。　過去修行無量劫，　　為眾生故求菩提，　一切眾善悉皆修，　　遠離諸惡眷屬等。　恒樂深山寂靜處，　　遠離聲色想真空，　如是精進不間修，　　獲大丈夫

【現代漢語翻譯】現代漢語譯本『又關閉一切惡道之門，開啟引導眾生證得佛道。』

《佛說護國尊者所問大乘經》卷第一大正藏第12冊 No. 0321 《佛說護國尊者所問大乘經》

《佛說護國尊者所問經》卷第二

西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉詔譯

當時，世尊告訴尊者護國說：『有四種法，對於諸位菩薩來說是束縛之法。』

『是哪四種法呢？第一，輕視怠慢他人；第二，在世俗事務中巧取豪奪；第三，心意散亂，如同行走在危險的道路上；第四，對於自己的眷屬一心貪戀執著。這四種法是束縛菩薩的。』

又說偈頌道：

『如果行為輕慢於他人，只圖方便追求世俗之事，心意散亂如同行走在險道之中，如同大象陷入深深的泥潭裡；對於自己的眷屬產生愛戀執著，常常懷有貪戀如同沉迷於醉酒，像這樣種種被纏縛，增長愚癡遮蔽大智慧。如果有人畏懼痛苦厭惡生死，尋求脫離沉淪走向解脫，捨棄輕慢世俗等行為，這才是菩薩所修行的道路。滅盡無邊諸苦之後，以及那些煩惱的眷屬，最終安樂無所求，圓滿菩提寂靜之道。所修行的六種波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），三身（法身、報身、應身），五智（法界體性智、大圓鏡智、平等性智、妙觀察智、成所作智），十力（如來十種力），一切功德都完全具備，這樣就永遠脫離無邊的痛苦。過去修行無量劫，爲了眾生的緣故求證菩提，一切善行都修習，遠離各種惡行和眷屬等。常常喜歡深山寂靜之處，遠離聲色，觀想空性，像這樣精進不間斷地修行，獲得大丈夫（佛陀）的果位。』

【English Translation】 English version 'Again, they close the gates to all evil realms, and open the way to lead sentient beings to attain Buddhahood.'

The Great Vehicle Sutra Spoken by the Buddha on the Questions of the Venerable Protector of the Nation, Volume 1 Taisho Tripitaka Volume 12, No. 0321, The Great Vehicle Sutra Spoken by the Buddha on the Questions of the Venerable Protector of the Nation

The Sutra Spoken by the Buddha on the Questions of the Venerable Protector of the Nation, Volume 2

Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Court, Great Master of Dharma Transmission, under Imperial Decree, from the Western Heaven

At that time, the World Honored One said to the Venerable Protector of the Nation: 'There are four kinds of dharmas that are binding for all Bodhisattvas.'

'What are these four dharmas? First, to belittle and disrespect others; second, to seek worldly matters through expedient means; third, to have a scattered mind as if walking on a dangerous path; fourth, to be wholeheartedly attached to one's own family. These four dharmas are binding for Bodhisattvas.'

Again, he spoke in verse:

'If one acts with disrespect towards others, seeking only worldly matters through expedient means, with a scattered mind as if walking on a dangerous path, like an elephant trapped in deep mud; if one develops attachment and love for one's own family, constantly harboring craving like being intoxicated, in such ways one is bound by various entanglements, increasing ignorance and obscuring great wisdom. If a person fears suffering and is weary of birth and death, seeking to escape from sinking and move towards liberation, abandoning disrespect and worldly pursuits, this is the path that Bodhisattvas should follow. Having extinguished boundless sufferings, as well as the family of afflictions, ultimately attaining peace and joy without seeking anything, the perfect path of Bodhi and tranquility. The practice of the six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom), the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), the five wisdoms (Dharmadhatu wisdom, Great Mirror wisdom, Equality wisdom, Wonderful Observing wisdom, Accomplishing wisdom), the ten powers (the ten powers of a Tathagata), all merits are fully possessed, thus one is forever free from boundless suffering. Having practiced for countless kalpas in the past, for the sake of sentient beings seeking Bodhi, all good deeds are cultivated, and all evil deeds and attachments to family are abandoned. Always delighting in the quiet places of deep mountains, staying away from sounds and sights, contemplating emptiness, practicing diligently without interruption, one attains the state of a great being (Buddha).'

圓滿慧。　見彼世間眾生行，　　五趣輪迴無有窮，　我於過去發慈心，　　舍自身命及妻子、　國城、大地及珍寶，　　如是求佛無數劫。　我昔居山行忍辱，　　花果池沼悉清凈，　歌利王來截手足，　　心生慈忍無瞋恚。　昔住深山名阇摩，　　我為仙人婆啰多，　時有天子射我身，　　亦無瞋恨生其惡，　不惜身命如頑石，　　志求菩提心不退。　我昔曾為薩埵時，　　見彼餓虎欲食子，　投崖捨命濟彼饑，　　天人稱讚大精進，　常樂佈施救眾生，　　不吝身命及財寶。　我昔曾為摩曩縛，　　廣行佈施盡寶海，　舍大摩尼令富他，　　如是求證菩提果。　往昔作大蘇摩王，　　名稱普聞我修行，　爾時入縛為他人，　　于彼百王得解脫。　我昔曾為能捨王，　　一切所求皆充足，　乃至身命及珍財，　　令他大富離貧苦。　昔有飛鴿來投我，　　即割身肉濟彼命，　如是持刀割肉時，　　無驚無怖心安隱。　亦於過去舍王位，　　盡世行彼波羅蜜，　復自化身為妙藥，　　捨己身命濟群品。　又昔曾為師子王，　　常為世間行利樂，　棄捨王位及眷屬，　　一心志求無上道。　又昔曾為妙牙王，　　當時獲壽于千歲，　八十四年修苦行，　　發大精

【現代漢語翻譯】現代漢語譯本圓滿的智慧啊！看到世間眾生的行為，在五道輪迴中無休無止，我過去曾發慈悲心，捨棄自己的生命和妻子、國家、城池、土地以及珍寶，像這樣無數劫地尋求佛果。我過去住在山中修行忍辱，花果池塘都清凈無染，歌利王（Koliya，一位殘暴的國王）來砍斷我的手腳，我心中生起慈悲忍耐，沒有絲毫嗔恨。過去住在深山，名叫阇摩（Jamo，山名），我那時是仙人婆啰多（Bharata，仙人名），當時有天子射我的身體，我也沒有嗔恨，不生惡念，不愛惜自己的生命如同頑石，立志尋求菩提之心永不退轉。我過去曾為薩埵（Sattva，王子名）時，看到餓虎想要吃它的幼崽，我跳下懸崖捨棄生命來救濟它的飢餓，天人都稱讚我的大精進，我常常樂於佈施救度眾生，不吝惜自己的生命和財寶。我過去曾為摩曩縛（Manavaka，一位王子），廣行佈施，散盡寶藏，捨棄大摩尼寶珠使他人富裕，像這樣求證菩提果。往昔曾作大蘇摩王（Mahasoma，國王名），我的修行名聲遠揚，那時被囚禁成為別人的奴隸，從那一百個國王那裡得到解脫。我過去曾為能捨王（Nishada，國王名），一切所求都能滿足，乃至自己的生命和珍貴財物，都使他人富裕，遠離貧困。過去有飛鴿來投靠我，我立即割下自己的肉來救它的命，像這樣拿著刀割肉的時候，沒有驚慌，沒有恐懼，內心安穩。我也在過去捨棄王位，盡力修行波羅蜜（Paramita，到達彼岸的方法），又自己化身為妙藥，捨棄自己的生命來救濟眾生。又過去曾為師子王（Simha，獅子王），常常為世間行利益和快樂，拋棄王位和眷屬，一心立志尋求無上之道。又過去曾為妙牙王（Meghadanta，國王名），當時獲得千歲的壽命，八十四年修行苦行，發大精進心。

【English Translation】 English version Perfect wisdom! Seeing the actions of sentient beings in the world, endlessly revolving in the five realms of rebirth, In the past, I generated a compassionate heart, giving up my own life and wife, Country, cities, land, and treasures, seeking Buddhahood for countless kalpas in this way. In the past, I lived in the mountains practicing patience, where the flowers, fruits, and ponds were all pure, When King Koliya came and cut off my hands and feet, I generated compassion and forbearance in my heart, without any anger. In the past, I lived in a deep mountain called Jamo, and I was the sage Bharata at that time, When a celestial being shot my body, I had no anger, nor did I generate any evil thoughts, Not cherishing my life like a stone, my aspiration for Bodhi never retreated. In the past, when I was Sattva, I saw a hungry tiger wanting to eat its cubs, I jumped off a cliff, sacrificing my life to relieve its hunger, and the gods praised my great diligence, I always delighted in giving and saving sentient beings, not being stingy with my life and treasures. In the past, when I was Manavaka, I practiced giving extensively, exhausting the sea of treasures, Giving away the great Mani jewel to make others wealthy, seeking the fruit of Bodhi in this way. In the past, I was King Mahasoma, and my practice was widely known, At that time, I was imprisoned as a slave to others, and I obtained liberation from those hundred kings. In the past, I was King Nishada, and all requests were fulfilled, Even my own life and precious possessions, I made others wealthy, freeing them from poverty. In the past, a dove came to me for refuge, and I immediately cut off my own flesh to save its life, When I was cutting my flesh with a knife like this, there was no panic, no fear, and my heart was at peace. I also gave up my throne in the past, striving to practice Paramita throughout the world, And I transformed myself into a wonderful medicine, sacrificing my own life to save all beings. Also, in the past, I was King Simha, always acting for the benefit and happiness of the world, Abandoning the throne and my family, I wholeheartedly aspired to the unsurpassed path. Also, in the past, I was King Meghadanta, and at that time, I obtained a lifespan of a thousand years, I practiced asceticism for eighty-four years, generating a great diligent mind.

進施珍財，　于佛塔前燃己身，　　志心恭敬作供養。　又昔曾為無垢王，　　時有惡眼婆羅門，　來詣深宮乞我頭，　　即便舍頭而施與。　又昔曾為月光王，　　普救眾生作善利，　一切城隍聚落中，　　四衢道路施良藥。　千女端嚴妙色相，　　金寶、真珠廣莊嚴，　舍彼千女自修行，　　如是所作福無等。　又昔曾為輸婆王，　　所戴寶冠世希有，　香花、眾寶共莊嚴，　　舍施他人無所吝。　又昔曾為寶髻王，　　手足柔軟如兜羅，　細滑微妙色如蓮，　　舍自手足利眾生。　又昔曾為安意王，　　時有商主名星賀，　領諸商客泛海中，　　忽然漂墮羅剎國。　彼有百千夜叉女，　　無慚大惡唯食人，　商客不識夜叉女，　　見此端正生愛心，　五百商旅將被食，　　我親救度俱脫難。　又昔曾為妙眼王，　　四兆女人常圍繞，　端正殊妙如天女，　　舍彼出家求佛道。　又昔曾為福光王，　　無垢清凈黃金色，　手指纖長世所希，　　舍此手指利群品。　又昔曾為法財王，　　紺目清凈如青蓮，　于身所愛最難捨，　　人來求者亦與之。　又昔曾為蓮目王，　　愍見眾生在苦惱，　時有女人懷憂病，　　我行悲愍令解脫。　又昔曾為大醫王，　　常

【現代漢語翻譯】現代漢語譯本奉獻珍貴的財物，在佛塔前燃身，以至誠恭敬之心作供養。又在過去，我曾是無垢王（Vimala Raja），當時有個惡眼的婆羅門，來到深宮向我乞求頭顱，我立即捨棄頭顱佈施給他。又在過去，我曾是月光王（Chandraprabha Raja），普遍救度眾生，行善積德，在所有城池和村落的十字路口施捨良藥。我擁有千名端莊美麗的女子，她們以金銀珠寶和珍珠裝飾，我捨棄這千名女子，獨自修行，如此所作的福德無與倫比。又在過去，我曾是輸婆王（Subha Raja），所戴的寶冠世間罕見，以香花和各種珍寶裝飾，我毫不吝惜地佈施給他人。又在過去，我曾是寶髻王（Ratnakuta Raja），手足柔軟如兜羅棉，細緻光滑，顏色如蓮花，我捨棄自己的手足來利益眾生。又在過去，我曾是安意王（Anaya Raja），當時有個商人首領名叫星賀（Simha），帶領商隊在海上航行，忽然漂流到羅剎國（Rakshasa）。那裡有成百上千的夜叉女（Yakshini），她們不知羞恥，極其邪惡，只吃人。商人們不認識夜叉女，看到她們端莊美麗就心生愛慕，五百名商人即將被吃掉，我親自救度他們，使他們都脫離了災難。又在過去，我曾是妙眼王（Suchakshu Raja），常有四兆女人圍繞著我，她們端莊美麗如天女，我捨棄她們出家求佛道。又在過去，我曾是福光王（Punyaprakasha Raja），身色無垢清凈如黃金，手指纖長世間罕見，我捨棄這手指來利益眾生。又在過去，我曾是法財王（Dharma Dhana Raja），紺青色的眼睛清澈如青蓮，對於身上最珍愛、最難捨的東西，有人來求，我也佈施給他。又在過去，我曾是蓮目王（Padma Netra Raja），憐憫眾生身處苦惱之中，當時有個女人身患憂鬱之病，我以慈悲之心令她解脫。又在過去，我曾是大醫王（Mahavaidya Raja），常常

【English Translation】 English version Offering precious treasures, burning my own body before the stupa, making offerings with sincere reverence. Also in the past, I was King Vimala (無垢王), at that time there was an evil-eyed Brahmin who came to the deep palace to beg for my head, and I immediately gave up my head to him. Also in the past, I was King Chandraprabha (月光王), universally saving sentient beings, doing good deeds, and giving away good medicine at the crossroads of all cities and villages. I had a thousand dignified and beautiful women, adorned with gold, silver, jewels, and pearls. I gave up these thousand women and practiced alone. The merit I accumulated was unparalleled. Also in the past, I was King Subha (輸婆王), the crown I wore was rare in the world, adorned with fragrant flowers and various treasures. I gave it away to others without any reluctance. Also in the past, I was King Ratnakuta (寶髻王), my hands and feet were as soft as cotton, delicate and smooth, and the color was like a lotus flower. I gave up my hands and feet to benefit sentient beings. Also in the past, I was King Anaya (安意王), at that time there was a merchant leader named Simha (星賀), who led a merchant caravan sailing at sea, and suddenly drifted to the Rakshasa (羅剎) country. There were hundreds of thousands of Yakshini (夜叉女), who were shameless, extremely evil, and only ate people. The merchants did not recognize the Yakshini, and when they saw them dignified and beautiful, they developed love. Five hundred merchants were about to be eaten, and I personally rescued them, so that they all escaped the disaster. Also in the past, I was King Suchakshu (妙眼王), I was always surrounded by four trillion women, who were dignified and beautiful like celestial maidens. I gave them up to leave home and seek the path of the Buddha. Also in the past, I was King Punyaprakasha (福光王), my body color was immaculate and pure like gold, my fingers were slender and rare in the world. I gave up these fingers to benefit sentient beings. Also in the past, I was King Dharma Dhana (法財王), my dark blue eyes were clear like blue lotuses. For the things I cherished most and were most difficult to give up, if someone came to ask for them, I would give them away. Also in the past, I was King Padma Netra (蓮目王), I pitied sentient beings who were in suffering. At that time, there was a woman suffering from depression, and I compassionately helped her to be liberated. Also in the past, I was King Mahavaidya (大醫王), often

救病苦諸眾生，　或出身血、及髓、腦，　　救療疾病令除愈，　如是勇猛精進心，　　未曾暫舍于情物。　又昔曾為成利王，　　以自所愛如蓮目，　施諸眾生療彼疾，　　一心為求無上道。　又昔為王名普現，　　慈愍有情行救度，　爾時舍彼四大洲、　　國土、人民及眾寶、　乃至割身血肉等，　　施與眾生心歡喜。　又為王女稱大智，　　身嚴金色體柔軟，　時有一女名色相，　　此是商人所生女，　饑羸困苦無飲食，　　我舍雙乳濟彼命。　又昔為王號多聞，　　所有珍寶、妙衣服、　像、馬、車乘、財帛等，　　如是佈施無有數。　復見商人漂海浪，　　我于海內救得彼，　背恩復乞我眼睛，　　我亦施之無瞋恚。　棄捨大地諸眷屬，　　觀彼不著如蟻子，　如是往昔濟群生，　　心無退動生疲苦。　復睹孤老貧窮人，　　給足所須而承事，　恒行敬愛無慢心，　　亦無慚𧹞、無人我。　又昔曾作猿猴身，　　與彼同類共遊行，　時遇獵師縛彼身，　　我即替他令脫命。　如是以我奉國王，　　王令後宮縻繫我，　思念父母年孤老，　　所有飲饌無心食，　如是忍苦懷慈孝，　　是故得脫王宮難。　又昔曾作大熊身，　　常處深山行慈忍，　忽逢樵

【現代漢語翻譯】現代漢語譯本救治身患疾病的眾生，或者獻出身體的血、以及骨髓、腦髓，救治疾病使他們痊癒，像這樣勇猛精進的心，從未曾暫時捨棄對眾生的情愛。又在過去曾為成利王（國王名），將自己所珍愛如蓮花般美麗的眼睛，佈施給眾生來醫治他們的疾病，一心爲了追求無上的佛道。又在過去曾為國王，名為普現（國王名），慈悲憐憫有情眾生，施行救度，那時捨棄了四大洲（指世界）、國土、人民以及各種珍寶、乃至割下自身的血肉等，佈施給眾生，心中充滿歡喜。又曾為王女，名為大智（王女名），身體莊嚴，呈現金色，肌膚柔軟，當時有一女子，名為色相（女子名），這是商人所生的女兒，飢餓羸弱，困苦不堪，沒有食物，我捨棄自己的雙乳來救濟她的性命。又在過去曾為國王，號為多聞（國王名），所有珍貴的寶物、美妙的衣服、象、馬、車乘、財帛等，像這樣佈施，數量無數。又看見商人被海浪漂流，我在海中救起了他們，他們卻背恩，反過來乞求我的眼睛，我也施捨給他們，沒有絲毫的嗔恨。捨棄大地上的所有眷屬，看待他們如同螞蟻一般，不執著，像這樣在過去救濟眾生，心中沒有退縮動搖，也沒有感到疲憊痛苦。又看到孤獨年老、貧窮困苦的人，給予他們所需，並盡心服侍，恒常以恭敬愛護之心對待，沒有傲慢之心，也沒有慚愧、羞恥，沒有分別你我。又在過去曾作猿猴之身，與同類的猿猴一起生活，當時遇到獵人捆綁了它們的身體，我立即代替它們，使它們脫離了生命危險。像這樣我被奉獻給國王，國王命令後宮將我囚禁起來，思念父母年老孤單，所有的飲食都沒有心思吃，像這樣忍受痛苦，懷著慈愛孝順之心，因此得以脫離王宮的災難。又在過去曾作大熊之身，常在深山中修行慈悲忍辱，忽然遇到樵夫

【English Translation】 English version Saving all sentient beings from the suffering of illness, Or offering their own blood, marrow, and brain, Healing diseases and making them recover, With such courageous and diligent mind, Never for a moment abandoning love for all beings. Also, in the past, I was King Chengli (King's name), Giving away my own beloved eyes, as beautiful as lotus flowers, To sentient beings to cure their illnesses, With a single mind seeking the supreme path of Buddhahood. Also, in the past, I was a king named Puxian (King's name), Compassionately caring for sentient beings, practicing salvation, At that time, I gave up the four continents (referring to the world), The country, the people, and all kinds of treasures, Even cutting off my own flesh and blood, Giving them to sentient beings with a joyful heart. Also, I was once a princess named Dazhi (Princess's name), My body was adorned, golden in color, and my skin was soft, At that time, there was a girl named Sexiang (Girl's name), She was the daughter of a merchant, Hungry, weak, and suffering, without food, I gave up my own breasts to save her life. Also, in the past, I was a king named Duowen (King's name), All precious treasures, wonderful clothes, Elephants, horses, carriages, wealth, etc., I gave them away in countless numbers. Also, I saw merchants drifting in the ocean waves, I rescued them from the sea, But they were ungrateful and begged for my eyes, I gave them away without any anger. I abandoned all my relatives on the earth, Looking at them like ants, without attachment, In this way, I saved sentient beings in the past, My heart did not retreat or waver, nor did I feel tired or painful. Also, I saw lonely, old, poor, and suffering people, I provided them with what they needed and served them wholeheartedly, Always treating them with respect and love, without arrogance, And without shame or embarrassment, without distinguishing between self and others. Also, in the past, I was a monkey, Living with other monkeys of the same kind, At that time, I encountered hunters who tied up their bodies, I immediately took their place, saving them from danger. In this way, I was offered to the king, The king ordered the harem to imprison me, Thinking of my old and lonely parents, I had no desire to eat any food, In this way, I endured suffering, with a heart of love and filial piety, Therefore, I was able to escape the disaster of the palace. Also, in the past, I was a great bear, Always practicing compassion and patience in the deep mountains, Suddenly, I encountered a woodcutter

士遭大雨，　　引彼山巖令迴避。　過是七日至天晴，　　告彼樵人：『莫說我。』　爾時樵士安隱歸，　　招引獵師來殺害，　如是背恩殺我身，　　亦無瞋恨生慈忍。　又昔曾為白象王，　　求佛菩提行十善，　時有獵師射我身，　　我即舍牙心歡喜。　昔有惡人帝哩子，　　以火焚燒大山野，　我見此火運慈心，　　天雨香花火自滅。　又昔曾為大鹿王，　　金寶莊嚴體殊妙，　入彼河中救溺人，　　令得安隱全身命。　告言：『勿說我居山，　　恐彼惡人來獵我。』　時彼溺人背其恩，　　指告國王令采捕，　指已兩手俱墮地，　　我時無有少瞋恚。　昔有五百商人眾，　　為求珍寶泛海中，　商主所有資糧竭，　　商眾饑羸無飲食。　是時我作大龜王，　　捨身濟彼商人命，　以我慈心利他故，　　俱得安然到海岸。　我昔變身為藥蟲，　　此蟲名曰俱蘇摩，　一切疾病食我身，　　俱獲安隱無諸患。　我昔復為師子王，　　大力無畏行慈愍，　有大獵師射我身，　　亦無瞋恨、無忿怒。　我昔亦作白馬王，　　常行菩薩慈悲行，　救彼商人羅剎難，　　擔負眾人出海中。　昔作飛鳥軍拏羅，　　遠離色慾無散亂，　令彼同類眾飛禽，　　亦復而行清凈

【現代漢語翻譯】現代漢語譯本有人遇到大雨，我引導他到山巖下躲避。過了七天雨停了，我告訴那個樵夫：『不要說出我。』當時樵夫平安回家，卻招引獵人來殺害我，這樣背恩負義地殺害我，我也沒有絲毫的嗔恨，心中只有慈悲和忍耐。又在過去，我曾是白象王，爲了求得佛的菩提，修行十善。當時有獵人射傷我的身體，我立刻捨棄象牙，心中充滿歡喜。過去有個惡人名叫帝哩子（惡人名），用火焚燒大山野地，我看到這場大火，心中生起慈悲，天降香花，火自然熄滅。又在過去，我曾是大鹿王，身體用金銀珠寶裝飾，非常殊勝美妙。我進入河中救起溺水的人，使他安全地保全了性命。我告訴他：『不要說出我住在山裡，恐怕那些惡人來獵殺我。』當時那個溺水的人背叛了我的恩情，指引國王來捕捉我，他指引之後，雙手都掉落在地上，我當時沒有絲毫的嗔恨。過去有五百個商人，爲了尋求珍寶在海上航行，商主所有的資糧都用盡了，商人們飢餓羸弱，沒有食物。這時我變成一隻大龜王，捨棄自己的身體來救助那些商人的性命，因為我的慈悲心利益他人，他們都平安地到達了海岸。我過去曾變成藥蟲，這種蟲名叫俱蘇摩（藥蟲名），一切患病的人吃了我的身體，都獲得了平安，沒有了疾病。我過去又曾是獅子王，擁有強大的力量，無所畏懼，行慈悲之心，有獵人射傷我的身體，我也沒有嗔恨和憤怒。我過去也曾是白馬王，常常修行菩薩的慈悲之行，救助那些商人脫離羅剎（惡鬼）的災難，揹負著眾人走出大海。過去我曾是飛鳥軍拏羅（鳥名），遠離**，沒有散亂的心，使那些同類的飛鳥，也都能修行清凈的行持。

【English Translation】 English version A man encountered heavy rain, and I led him to a mountain cliff to take shelter. After seven days when the rain stopped, I told that woodcutter: 'Do not speak of me.' At that time, the woodcutter returned home safely, but he attracted hunters to kill me. Thus, betraying my kindness, he killed me, yet I had no anger, only compassion and patience. Also, in the past, I was a white elephant king, seeking the Bodhi of the Buddha, practicing the ten virtues. At that time, a hunter shot my body, and I immediately gave up my tusks, my heart filled with joy. In the past, there was an evil person named Dili Zi (name of an evil person), who set fire to the great mountains and fields. Seeing this fire, I generated compassion, and fragrant flowers fell from the sky, and the fire extinguished itself. Also, in the past, I was a great deer king, my body adorned with gold and jewels, exceptionally beautiful. I entered the river to save a drowning person, enabling him to safely preserve his life. I told him: 'Do not say that I live in the mountains, lest those evil people come to hunt me.' At that time, that drowning person betrayed my kindness, guiding the king to capture me. After he pointed me out, both his hands fell to the ground, and at that time, I had not the slightest anger. In the past, there were five hundred merchants, sailing on the sea in search of treasures. The merchant leader's provisions were exhausted, and the merchants were hungry and weak, without food. At this time, I transformed into a great turtle king, sacrificing my body to save the lives of those merchants. Because of my compassionate heart benefiting others, they all safely reached the shore. In the past, I transformed into a medicinal insect, this insect was named Jusumo (name of a medicinal insect). All those who were sick ate my body, and they all obtained peace, without any illnesses. In the past, I was also a lion king, possessing great strength, fearless, practicing compassion. A hunter shot my body, yet I had no anger or resentment. In the past, I was also a white horse king, always practicing the compassionate deeds of a Bodhisattva. Saving those merchants from the Rakshasa (evil spirit) disaster, carrying everyone out of the sea. In the past, I was the flying bird Junnaluo (name of a bird), far from ** and without a scattered mind. Enabling those birds of the same kind to also practice pure conduct.

行。　又昔因中作兔王，　　與諸群兔宣法行，　見一仙人饑無食，　　即舍自身濟彼命。　又昔曾作鸚鵡身，　　常居花果樹林中，　時有惡人毀此林，　　以我力故復繁盛。　又昔復作獼猴王，　　與眾獼猴而遊行，　時有國王來采捕，　　我救彼難現王前。　又昔復為鸚鵡身，　　父母俱老無力飛，　我于田中㘅稻穀，　　養育二親行孝敬。　於是田主懷瞋怒，　　捉彼鸚鵡而訶責：『云何偷於我稻穀？　　此時須見汝捨命。』　鸚鵡告彼田主言：　　『汝所種田濟一切，　我持少分供二親。　　汝何言我為偷盜？』　爾時田主聞是語，　　倍與稻穀生歡喜：『我作禽類汝為人，　　如是孝養未曾有。』　往昔所行菩薩行，　　經歷無數微塵劫，　求趣佛果大菩提，　　未有少時生疲倦。　如是舍施內外財、　　國城、妻子及珠珍、　頭、目、髓、腦及身命，　　持戒、忍辱、精進、禪、　智慧方便願力等，　　如是諸度廣修習，　未曾暫廢菩薩行，　　一切眾善悉無遺。　如佛所說頭陀行，　　彼行亦為趣佛因，　如是一一盡修習，　　精進而行無缺犯。　於後末世諸眾生，　　雖作苾芻無僧行，　常生我慢、懈怠心，　　貪著聲色及財利，　聞此大行

【現代漢語翻譯】現代漢語譯本又在過去，我曾作為兔王，為眾兔宣講佛法，看到一位仙人飢餓無食，便捨棄自身來救濟他的性命。又在過去，我曾作為鸚鵡，常住在花果樹林中，當時有惡人毀壞這片樹林，因為我的力量，樹林又恢復了繁盛。又在過去，我曾作為獼猴王，與眾獼猴一起生活，當時有國王來捕捉獼猴，我救了它們，並出現在國王面前。又在過去，我曾作為鸚鵡，父母都老了，沒有力氣飛行，我就在田中銜取稻穀，來養育雙親，行孝道。這時田主心生嗔怒，捉住鸚鵡並責罵道：『你為何偷我的稻穀？現在必須讓你捨命。』鸚鵡告訴田主說：『你所種的田地是用來救濟一切眾生的，我只是拿取少部分來供養我的雙親。你為何說我是偷盜？』當時田主聽到這話，更加歡喜，並給了鸚鵡更多的稻穀：『我是禽類，而你卻像人一樣，如此孝順，真是前所未有。』過去所修行的菩薩行，經歷了無數微塵劫，爲了追求佛果（Buddha-phala）和大菩提（Mahabodhi），從未有絲毫的疲倦。像這樣捨棄內外財物、國城、妻子以及珍寶、頭、眼、骨髓、腦以及生命，持戒、忍辱、精進、禪定、智慧、方便、願力等，像這樣廣泛地修習各種波羅蜜（paramita），從未曾停止菩薩的修行，一切善行都無遺漏。如佛所說的頭陀行（dhuta-guna），這種修行也是成就佛果的原因，像這樣一一盡力修習，精進修行，沒有絲毫的缺失。在後來的末法時代，眾生即使做了比丘（bhiksu），也沒有僧人的修行，常常生起我慢、懈怠之心，貪著聲色和財利，聽到這些大行

【English Translation】 English version Also, in the past, I was once a Rabbit King, preaching the Dharma to all the rabbits, Seeing a hermit who was hungry and had no food, I sacrificed myself to save his life. Also, in the past, I was once a parrot, living in a forest of flowers and fruits, At that time, there were evil people who destroyed this forest, but because of my power, the forest flourished again. Also, in the past, I was once a Monkey King, living with all the monkeys, At that time, a king came to capture the monkeys, I saved them and appeared before the king. Also, in the past, I was once a parrot, whose parents were old and unable to fly, I would pick rice from the fields to feed my parents, practicing filial piety. At this time, the field owner became angry, caught the parrot and scolded it: 'Why do you steal my rice? Now you must give up your life.' The parrot told the field owner: 'The field you cultivate is to help all beings, I only take a small portion to support my parents. Why do you say I am stealing?' At that time, the field owner heard these words, became even more joyful, and gave the parrot more rice: 'I am a bird, but you are like a human, so filial, it is unprecedented.' The Bodhisattva practices I have done in the past, have gone through countless kalpas (kalpa), In order to seek the Buddha-phala (Buddha fruit) and Mahabodhi (Great Enlightenment), I have never felt the slightest fatigue. Like this, giving up internal and external wealth, kingdoms, wives, and treasures, Head, eyes, marrow, brain, and life, upholding precepts, patience, diligence, meditation, Wisdom, skillful means, vows, etc., like this, widely practicing all the paramitas (perfections), I have never stopped the Bodhisattva practice, and all good deeds have been done without omission. As the Buddha said about the dhuta-guna (ascetic practices), these practices are also the cause of attaining Buddhahood, Like this, I have practiced them one by one to the best of my ability, diligently practicing without any deficiency. In the later Dharma-ending age, even if beings become bhiksu (monks), they will not have the practice of monks, They will often give rise to arrogance and laziness, and be greedy for sounds, sights, and wealth, Hearing of these great practices

勝妙因，　　返生誹謗不信受，　輕笑言教告諸人：　　『此之所說非佛教。』　我聞過去有一人，　　多聞學識立名海，　聞佛所說不信受，　　以此法言問本師。　彼師耆年亦多聞，　　於此佛言亦不信，　展轉如是告他人：　　『無我、無人、無眾生，　此法非為真實教。　　虛受勤勞求出離，　設爾持戒學威儀，　　如是修習何所為？　既無眾生、無我、人，　　父母、宗親亦不有，　此是邪見外道言，　　非是真實解脫法。』　複次末世諸苾芻，　　而造諸過無慚愧，　我慢、貢高心散亂，　　憎嫉、貪愛如火燒。　三衣不整垂手行，　　拖拽袈裟入聚落，　縱情放逸而飲酒，　　種種而行粗惡行。　身被法服為佛使，　　不依戒律近王侯，　馳騁書信往四方，　　恃官勢力求財利，　退失如來功德林，　　墮彼三塗諸惡趣。　或有經營於市肆、　　或有耕種住村坊，　佛言：『此類非沙門，　　清凈苾芻勿同事。』　常住供養財物等，　　如己所有非法用，　見有具德諸苾芻，　　而起慢心行誹謗，　罔昧賢善破律儀，　　密于俗舍染邪行，　畜養妻男種種為，　　恣行粗惡俗無異。　如是廣造惡業因，　　非是沙門出家行，　當墮三塗惡趣中，　　

【現代漢語翻譯】現代漢語譯本因果殊勝微妙，但有人反而會因此產生誹謗，不肯信受。他們輕蔑地嘲笑佛的教誨，並告訴其他人：『這些說法不是佛教的教義。』我聽說過去有一個人，學識淵博，名聲如海。他聽了佛所說的教法卻不肯相信，於是用這些佛法之言去問他的老師。他的老師年長且博學，但對於佛的教誨也不相信。他們輾轉相告他人：『所謂無我、無人、無眾生，這些教法不是真實的教義。』『徒勞地勤奮修行以求得解脫，即使持戒學習威儀，這樣的修行又有什麼意義呢？』『既然沒有眾生、沒有我、沒有人，父母和親屬也都不存在，這都是邪見外道的說法，不是真正的解脫之道。』再者，末法時代的那些比丘（bhiksu，佛教出家男眾），會犯下各種過錯而不知慚愧。他們傲慢自大，心神散亂，憎恨嫉妒，貪愛如火燃燒。他們不整理好三衣（tricivara，比丘所持的三種袈裟），垂著手走路，拖著袈裟進入村落。他們放縱自己飲酒作樂，做出各種粗俗惡劣的行為。他們身穿佛的法服，本應是佛的使者，卻不遵守戒律，親近王侯。他們四處奔走傳遞書信，依仗官府的勢力謀取錢財利益。他們退失瞭如來的功德林，墮入三惡道（三塗，地獄、餓鬼、畜生）等惡趣。有些人經營店舖，有些人耕種田地住在村莊里。佛說：『這些人不是沙門（sramana，佛教出家修行人），清凈的比丘不要與他們交往。』他們把常住的供養財物等，當作自己的東西非法使用。看到有德行的比丘，就生起傲慢之心，加以誹謗。他們無視賢善，破壞戒律，偷偷地在俗人家裡做不正當的事情。他們蓄養妻子兒女，所作所為與世俗之人沒有區別。像這樣廣泛地造作惡業，不是沙門出家修行的行為。他們應當墮入三惡道等惡趣之中。

【English Translation】 English version The causes and conditions are wonderfully subtle, yet some people turn around and slander, refusing to believe. They scornfully laugh at the Buddha's teachings and tell others, 'These sayings are not the teachings of Buddhism.' I have heard that in the past there was a person, whose learning was vast and whose reputation was like the sea. He heard the teachings of the Buddha but refused to believe, so he used these words of the Dharma to question his teacher. His teacher was old and learned, but he also did not believe in the Buddha's teachings. They told others in turn, 'The so-called no-self (anatman), no-person, no-sentient being, these teachings are not the true doctrine.' 'It is futile to diligently cultivate to seek liberation. Even if one observes the precepts and learns proper conduct, what is the point of such practice?' 'Since there are no sentient beings, no self, no person, and even parents and relatives do not exist, these are the sayings of heretical outsiders, not the true path to liberation.' Furthermore, the bhiksus (Buddhist monks) of the degenerate age will commit various faults without shame. They are arrogant and conceited, their minds are scattered, and their hatred, jealousy, and greed burn like fire. They do not arrange their three robes (tricivara), walk with their hands hanging down, and drag their robes into villages. They indulge in drinking and making merry, engaging in all sorts of coarse and evil behaviors. They wear the Dharma robes of the Buddha, and should be the Buddha's messengers, but they do not follow the precepts and instead associate with kings and nobles. They run around delivering letters, relying on the power of officials to seek wealth and profit. They lose the merit of the Tathagata (Buddha), and fall into the three evil paths (three realms of suffering, hell, hungry ghosts, and animals) and other evil realms. Some run businesses in the marketplace, and some cultivate fields and live in villages. The Buddha said, 'These people are not sramanas (Buddhist renunciates), and pure bhiksus should not associate with them.' They use the offerings of the Sangha (Buddhist community) as their own, using them illegally. When they see virtuous bhiksus, they become arrogant and slander them. They disregard the virtuous, break the precepts, and secretly engage in improper conduct in the homes of laypeople. They raise wives and children, and their actions are no different from those of ordinary people. By widely creating such evil karma, they are not acting as sramanas who have left home. They should fall into the three evil paths and other evil realms.

永劫沉淪受眾苦。　于自諸根不調伏，　　貪著飲食及色慾，　常被他人生輕賤，　　所學徒弟亦復然。　未曾誨示修行法，　　亦無師資恭敬心，　人前談己為慈悲，　　非要學徒行承事。　或有風瘨及癩病、　　六根不具醜惡人，　如是攝受令出家，　　亦非沙門佛弟子。　無戒、無行、無其德，　　彼等非俗、非沙門，　譬如負柴燒臭尸，　　清凈之者宜遠離。　性本囂浮多散亂，　　亦如狂象失調伏，　設處深山心不寧，　　貪火焚燒無暫住。　忘失一切佛功德、　　方便、智慧、頭陀行，　如是諸善悉不行，　　墮大阿鼻無有出。　常談國城聚落中，　　官事、賊事、眷屬事，　如是晝夜恒思惟，　　未曾時暫行三昧。　復于精舍起貪心，　　廣修院宇及房屋，　全無持誦及焚修，　　但為眷屬兼徒弟。　若有苾芻依附我，　　我即與汝同居止；　若欲持戒奉律儀，　　非我所為須遠離。　所有臥具、床榻等、　　什物受用及飲食，　藏隱深房映蔽之，　　言：『無所有。』令他去，　如是末世愚癡人，　　令佛教法不久滅。　貪求利養斷善根，　　此等苾芻極甚多，　若有清凈智慧者，　　遠離彼等住深山。　末法苾芻無戒德，　　不樂深山寂靜居，

【現代漢語翻譯】現代漢語譯本永遠沉淪遭受無盡的痛苦。因為自己不能調伏諸根（眼、耳、鼻、舌、身、意），貪戀飲食和**（此處原文缺失，無法翻譯），常常被人輕視，所教的徒弟也一樣輕視你。從未教導他們修行的法門，也沒有對師長的恭敬之心，在人前談論自己是慈悲的，卻要求徒弟侍奉自己。或者接納患有瘋癲、麻風病、六根不全的醜陋之人出家，這樣的人也不是真正的沙門（出家修行者）或佛弟子。他們沒有戒律、沒有修行、沒有德行，這些人既不是在家俗人，也不是出家沙門，就像揹著柴火去燒臭尸一樣，清凈的人應該遠離他們。他們天性輕浮，心神散亂，就像發狂的大象失去了調伏，即使身處深山，內心也不得安寧，貪慾之火焚燒著他們，無法片刻停留。他們忘失了佛陀的一切功德、方便法門、智慧和頭陀行（苦行），像這樣的善行他們都不去做，最終會墮入阿鼻地獄，永無出頭之日。他們常常談論國家、城市、村落中的事情，官場之事、盜賊之事、親屬之事，像這樣日夜思慮，從未片刻修行三昧（禪定）。他們還對精舍（寺院）產生貪心，大興土木，修建院落和房屋，完全不持誦經文，也不進行焚香修行，只是爲了自己的親屬和徒弟。如果有比丘（出家男眾）依附我，我就與你同住；如果想要持戒奉行律儀，那就不是我所為，你必須遠離我。所有的臥具、床榻等，什物用具和飲食，都藏在深房裡遮掩起來，說：『我什麼都沒有。』讓別人離開。像這樣末法時代的愚癡之人，會使佛教的法義很快滅亡。他們貪求利養，斷絕善根，這樣的比丘非常多，如果有清凈智慧的人，應該遠離他們，住在深山裡。末法時代的比丘沒有戒律和德行，不喜歡住在深山寂靜之處，

【English Translation】 English version They will eternally sink and suffer endless pain. Because they do not subdue their own senses (eyes, ears, nose, tongue, body, and mind), they are greedy for food and ** (missing in the original text, cannot be translated), They are often looked down upon by others, and their disciples also look down on them. They have never taught the methods of practice, nor do they have respect for their teachers, They talk about their own compassion in front of others, but demand that their disciples serve them. Or they accept those who are afflicted with madness, leprosy, or are ugly with incomplete senses to become monks, Such people are not true Shramanas (ascetics) or disciples of the Buddha. They have no precepts, no practice, and no virtue; these people are neither laypeople nor monks, They are like carrying firewood to burn a stinking corpse; the pure should stay away from them. They are naturally frivolous and scattered, like a mad elephant that has lost its control, Even if they are in the deep mountains, their hearts are not at peace; the fire of greed burns them, and they cannot stay for a moment. They forget all the merits of the Buddha, skillful means, wisdom, and the ascetic practices (dhuta), They do not perform such good deeds, and will eventually fall into Avici hell, with no hope of escape. They often talk about matters in countries, cities, and villages, Matters of the government, thieves, and relatives, They think about these things day and night, and have never practiced Samadhi (meditation) for even a moment. They also develop greed for the Vihara (monastery), They build large-scale projects, constructing courtyards and houses, They do not recite scriptures or perform incense rituals, They only do it for their relatives and disciples. If there is a Bhikshu (monk) who relies on me, I will live with you; If you want to uphold the precepts and follow the Vinaya (monastic rules), That is not what I do, you must stay away from me. All the bedding, beds, etc., Utensils and food, They hide them in deep rooms and cover them up, Saying: 'I have nothing.' and make others leave. Such foolish people in the Dharma-ending age, Will cause the Buddha's teachings to perish quickly. They are greedy for profit and cut off their roots of goodness, There are many such Bhikshus, If there are people with pure wisdom, They should stay away from them and live in the deep mountains. The Bhikshus of the Dharma-ending age have no precepts or virtue, They do not like to live in the quiet of the deep mountains,

常處王城聚落中，　　唯務是非及斗諍，　反為王法所禁制、　　叱訶、驅擯、受慚恥；　諸佛法教功德海，　　因此破戒悉枯竭。　譬如寶海水清凈，　　或被淤泥而渾濁；　亦如蓮花滿池開，　　或被狂風而摧壞；　如是末法破戒人，　　損減佛教亦如是。　若有凈修梵行者，　　逢斯惡友常遠離，　彼人命盡墮阿鼻，　　受苦百千無數劫。　從此地獄受罪已，　　或生畜趣或為人，　貧窮、下賤及聾、啞、　　眇目、矬陋、多疾病、　手足諸根不完具，　　見者悉皆生驚怖。　無信、無行、無善根，　　晝夜飢寒常憂苦，　覆被眾人生瞋恨，　　以其瓦石而捶打。　如是三苦常纏縛，　　一切罪業應遠離，　常須親近佛、法、僧，　　凈持戒律、頭陀行。　如是名利並眷屬，　　如幻、如化、如影像，　有為之法暫時間，　　不久乖離即散壞。　唯有無上佛菩提，　　妙地十力波羅蜜，　堅固修習勿生疑，　　未來究竟大安樂。」◎

爾時，世尊說此頌已，告尊者護國言：「若有補特伽羅于菩薩乘不依法行，有是過失者當得不依法者而來敬愛，懈怠者得懈怠人敬愛、無智者得無智人敬愛。如是，互相敬愛、貪著利養、嫉妒貴族、懈怠狂亂、綺語兩舌、諂佞他人

【現代漢語翻譯】現代漢語譯本常常居住在王城和村落中，只專注于爭論是非和互相爭鬥，反而被王法所禁止、呵斥、驅逐，遭受羞辱；諸佛的教法如同功德的海洋，因此破戒的行為會使之枯竭。譬如清澈的寶海水，會被淤泥污染而變得渾濁；又如盛開蓮花的池塘，會被狂風摧毀；像這樣末法時期破戒的人，損害佛教也是如此。如果有人清凈修行梵行，遇到這樣的惡友應當遠離，這樣的人命終後會墮入阿鼻地獄（梵語Avīci，意為無間地獄），遭受百千無數劫的痛苦。從地獄受罪出來后，可能會轉生為畜生或者人，變得貧窮、殘缺、聾啞、瞎眼、矮小丑陋、多病，手足等身體器官不健全，看到的人都會感到驚恐。他們沒有信仰、沒有修行、沒有善根，日夜飢寒交迫，常常憂愁痛苦，還會被眾人憎恨，用瓦片石頭捶打。像這樣被三種痛苦纏縛，一切罪業都應當遠離，應當常常親近佛、法、僧三寶，清凈持守戒律，修行頭陀行（梵語dhūta，意為苦行）。像這樣的名利和眷屬，如同幻影、變化、影像，有為之法只是暫時的，不久就會分離散壞。只有無上的佛菩提（梵語bodhi，意為覺悟），微妙的十力（佛的十種力量）和波羅蜜（梵語pāramitā，意為到彼岸），應當堅定地修習，不要產生懷疑，未來終將獲得大安樂。」這時，世尊說完這偈頌后，告訴尊者護國說：『如果有人在菩薩乘（梵語bodhisattvayāna，意為菩薩的修行道路）中不依法修行，就會有這樣的過失：不依法的人會敬愛不依法的人，懈怠的人會敬愛懈怠的人，沒有智慧的人會敬愛沒有智慧的人。像這樣，他們互相敬愛，貪圖利益供養，嫉妒貴族，懈怠狂亂，說綺語和兩舌，諂媚他人。』

【English Translation】 English version Often dwelling in royal cities and villages, they only engage in disputes about right and wrong, and in fighting, thus being prohibited, rebuked, and expelled by the laws of the kingdom, and suffering shame; the teachings of all Buddhas are like an ocean of merit, but these acts of breaking precepts cause it to dry up. For example, clear and pure seawater can be muddied by silt; or like a pond full of blooming lotuses, it can be destroyed by a violent wind; likewise, those who break precepts in the Dharma-ending age diminish Buddhism in the same way. If there are those who purely cultivate Brahma-conduct (brahmacarya), they should always stay away from such evil friends. When these people die, they will fall into Avīci hell (Sanskrit for 'hell of uninterrupted suffering'), enduring suffering for hundreds of thousands of countless kalpas (aeons). After suffering in hell, they may be reborn as animals or humans, becoming poor, disabled, deaf, mute, blind, short and ugly, and sickly, with incomplete limbs and organs, causing fear in those who see them. They have no faith, no practice, and no roots of goodness, suffering from hunger and cold day and night, and are constantly worried and distressed. They are also hated by the masses, who beat them with tiles and stones. Thus, they are bound by these three kinds of suffering. All evil deeds should be avoided. One should always be close to the Buddha, Dharma, and Sangha (the Three Jewels), purely uphold the precepts, and practice dhūta (ascetic practices). Such things as fame, gain, and family are like illusions, transformations, and reflections. Conditioned phenomena are temporary, and will soon separate and disintegrate. Only the unsurpassed Buddha Bodhi (Sanskrit for 'enlightenment'), the wondrous ten powers (of a Buddha), and pāramitā (Sanskrit for 'perfections') should be firmly practiced without doubt, and in the future, one will ultimately attain great bliss.」 At that time, after the World Honored One spoke this verse, he said to the Venerable Protector of the Nation: 『If there are individuals who do not practice according to the Dharma in the Bodhisattva path (bodhisattvayāna, Sanskrit for 'the path of a Bodhisattva'), they will have these faults: those who do not follow the Dharma will love those who do not follow the Dharma, the lazy will love the lazy, and the ignorant will love the ignorant. In this way, they will love each other, be greedy for offerings, be jealous of nobles, be lazy and chaotic, engage in frivolous talk and divisive speech, and flatter others.』

、虛誑父母及自師長。

「或入王城及諸聚落，不為利益眾生化諸群品，一向妄言：『我是大智，多聞博識。』誑惑有情，唯求財利，輕棄善法都無所獲，猶如破器無堪貯用。于彼眾人多生怨惡，聽信邪言，虛妄推度，是法說非、非法說是，于佛正法無心愛樂。生於下族貧賤之家，為見少利來投佛法，希求出家及得為僧，行非梵行，于佛法教全無所成，何況大智？」

佛告尊者：「如是補特伽羅不應說法。人天之善尚不能續，何況菩提而得成就？」

爾時，世尊復告尊者護國言：「有八種補特伽羅遠離菩提，不得為說殊妙之法。」

護國白言：「何等八種補特伽羅？唯愿說之。」

佛言：「一者、蔑戾車處於彼受生；二者、貧窮之家于彼受生；三者、下賤之家于彼受生；四者、縱得人身，醜陋、癡鈍；五者、具足蓋纏，身心憂戚；六者、棄背賢善、親近惡友；七者、長有疾病，身體尪羸；八者、眾苦逼迫，直至命終。如是八種補特伽羅遠離菩提，不得說法。」

於是護國復白佛言：「不應說法更有何義？」

佛言：「護國！若有補特伽羅無決定者，我不說菩提；于虛妄者，我不說清凈行；于懈怠者，我不說菩薩行；于慳吝者，我不說供佛行；於我慢者，我不說波羅蜜清凈

【現代漢語翻譯】現代漢語譯本欺騙父母和自己的師長。『或者進入王城和各個村落，不爲了利益眾生教化各種人群，一味地說妄語：』我是大智者，博學多聞。『欺騙迷惑眾生，只求財利，輕視拋棄善法，最終一無所獲，就像破損的器皿無法盛裝東西一樣。』對於那些人，他們會產生很多怨恨和厭惡，聽信邪惡的言論，虛妄地推測，把正確的法說成錯誤的，把錯誤的法說成正確的，對於佛陀的正法沒有絲毫的喜愛和嚮往。』他們出生在低賤貧窮的家庭，爲了看到一點點利益才來投靠佛法，希望出家或者成為僧人，卻行著不清凈的行為，對於佛法的教導完全沒有成就，更何況是獲得大智慧呢？』佛陀告訴尊者：『這樣的補特伽羅（指人）不應該說法。連人天善報都不能延續，更何況是成就菩提呢？』當時，世尊又告訴尊者護國說：『有八種補特伽羅遠離菩提，不應該為他們宣說殊勝微妙的佛法。』護國問道：『是哪八種補特伽羅呢？希望您能為我們解說。』佛陀說：『第一種，出生在邊鄙之地；第二種，出生在貧窮的家庭；第三種，出生在**（此處原文為不雅詞彙，意為下賤）的家庭；第四種，即使得到人身，也是醜陋、愚癡、遲鈍；第五種，被各種煩惱所纏繞，身心憂愁悲慼；第六種，拋棄賢善之人，親近惡友；第七種，長期患病，身體虛弱；第八種，被各種痛苦逼迫，直到生命終結。』這八種補特伽羅遠離菩提，不應該為他們說法。』於是護國又問佛陀：『不應該說法還有什麼含義呢？』佛陀說：『護國，如果有的補特伽羅沒有堅定的信念，我就不為他說菩提；對於虛妄的人，我不說清凈的行為；對於懈怠的人，我不說菩薩的行為；對於慳吝的人，我不說供養佛陀的行為；對於傲慢的人，我不說波羅蜜的清凈。』

【English Translation】 English version Deceiving their parents and their own teachers. 'Or entering royal cities and various villages, not for the benefit of sentient beings to teach various groups, but always speaking falsely: 'I am of great wisdom, learned and knowledgeable.' Deceiving and confusing sentient beings, seeking only wealth and profit, neglecting and abandoning good Dharma, ultimately gaining nothing, like a broken vessel unable to hold anything. For those people, they will generate much resentment and hatred, believing in evil words, falsely speculating, saying that the correct Dharma is wrong, and that the wrong Dharma is correct, having no love or longing for the Buddha's true Dharma. They are born into lowly and poor families, only coming to rely on the Buddha's Dharma to see a little benefit, hoping to become monks or nuns, but practicing impure conduct, having no achievement in the Buddha's teachings, let alone attaining great wisdom?' The Buddha told the Venerable One: 'Such a pudgala (person) should not teach the Dharma. Even the good rewards of humans and gods cannot be continued, let alone the attainment of Bodhi?' At that time, the World Honored One again told the Venerable Protector of the Nation: 'There are eight kinds of pudgalas who are far from Bodhi, and the sublime and wonderful Dharma should not be preached to them.' The Protector of the Nation asked: 'What are the eight kinds of pudgalas? I hope you can explain them to us.' The Buddha said: 'The first is born in a remote and barbaric place; the second is born in a poor family; the third is born in a **(here the original text contains an impolite word, meaning lowly) family; the fourth, even if they obtain a human body, they are ugly, foolish, and dull; the fifth, they are entangled by various afflictions, with their body and mind full of sorrow and grief; the sixth, they abandon the virtuous and good, and associate with evil friends; the seventh, they are chronically ill and physically weak; the eighth, they are oppressed by various sufferings until the end of their lives.' These eight kinds of pudgalas are far from Bodhi, and the Dharma should not be preached to them.' Then the Protector of the Nation asked the Buddha again: 'What other meaning is there in not preaching the Dharma?' The Buddha said: 'Protector of the Nation, if there are pudgalas who have no firm faith, I will not speak of Bodhi to them; for those who are false, I will not speak of pure conduct; for those who are lazy, I will not speak of the conduct of a Bodhisattva; for those who are stingy, I will not speak of the conduct of offering to the Buddha; for those who are arrogant, I will not speak of the purity of Paramita.'

；于無慧者，我不說斷疑法；于嫉妒者，我不說心清凈；于無信根者，我不說總持法；于無德者，我不說善逝法；于貪親愛者，我不說身清凈；于不善律儀者，我不說謗佛有過失法；于妄言者，我不說語清凈；於我慢者，我不說恭敬法；于無識者，我不說修學法；于為身命者，我不說求于道法。如是補特伽羅不應說法。」

時護國白言：「于意云何？」

佛言：「護國！為此有情愚癡迷惑、心識顛倒、虛妄分別、不依法教，乃至天上人間不應為說。」

爾時，世尊而說頌曰：

「不定諸有情，　　補特伽羅等，　我慢自貢高，　　貪著于利養，　恒行不律儀，　　深著於五欲，　增長諸煩惱，　　遠離佛菩提。　退失於善法，　　懈怠不修習，　猶豫多散亂，　　于其戒法言，　而不生信受。　　因為貧窮逼，　方便求出家，　　設得作苾芻，　輕舍于道法，　　如棄金寶擔，　荷負于麻擔。　　雖欲入深山，　到彼寂靜處，　　無意樂修禪，　邪思而散亂，　　障礙於辯才，　沉沒大智慧，　　墜墮惡趣中。　設復得人身，　　醜陋不具足，　懈怠性愚癡，　　不行眾善法。　諸根常暗鈍，　　墮大險難中，　經彼俱胝劫，　　迷沒不解脫。　若行邪利濟

【現代漢語翻譯】現代漢語譯本：對於沒有智慧的人，我不講斷除疑惑的方法；對於嫉妒的人，我不講心清凈的方法；對於沒有信心根基的人，我不講總持（dharani）法（總持：能總攝憶持一切法而不忘失的智慧能力）；對於沒有德行的人，我不講善逝（Sugata，佛的稱號之一）法；對於貪戀親愛的人，我不講身清凈的方法；對於不遵守戒律的人，我不講誹謗佛會有過失的法；對於說妄語的人，我不講語清凈的方法；對於傲慢自大的人，我不講恭敬的方法；對於沒有見識的人，我不講修學的方法；對於爲了身命的人，我不講求道的方法。像這樣的人不應該為他們說法。這時，護國菩薩問道：『您認為怎麼樣？』佛說：『護國！因為這些眾生愚癡迷惑、心識顛倒、虛妄分別、不依照佛法教導，乃至天上人間都不應該為他們說法。』當時，世尊說了這樣的偈頌：『心性不定的眾生，以及那些自高自大、傲慢的人，貪著于利益供養的人，常常行為不符合戒律的人，深深執著於五欲（色、聲、香、味、觸）的人，增長各種煩惱的人，遠離佛的菩提智慧的人，退失善法的人，懈怠不修行的人，猶豫不決、心散亂的人，對於戒律的教導，不生起信心接受的人，因為貧窮所迫，爲了方便而出家的人，即使做了比丘（bhiksu，佛教出家男眾），也輕視捨棄佛法的人，就像丟棄金銀財寶的重擔，反而揹負麻袋一樣的人。即使想要進入深山，到達寂靜的地方，也沒有意願修習禪定，邪思妄想而心散亂，障礙辯才的人，沉沒于大智慧的人，墜落到惡道中的人。即使再次得到人身，也會醜陋不完美，懈怠愚癡，不去做各種善事。諸根常常遲鈍昏暗，墮入巨大的危險之中，經歷無數劫，迷失沉淪而不能解脫。如果行邪道以求利益』

【English Translation】 English version: To those without wisdom, I do not speak of the method to dispel doubts; to the jealous, I do not speak of the purification of mind; to those without roots of faith, I do not speak of the dharani (total retention) method; to those without virtue, I do not speak of the Sugata (one of the titles of the Buddha) method; to those who are attached to loved ones, I do not speak of the purification of body; to those who do not observe the precepts, I do not speak of the fault of slandering the Buddha; to those who speak falsely, I do not speak of the purification of speech; to the arrogant, I do not speak of the method of respect; to the ignorant, I do not speak of the method of cultivation; to those who live for their lives, I do not speak of the method of seeking the path. Such individuals should not be taught the Dharma. Then, Protector of the Nation asked: 'What do you think?' The Buddha said: 'Protector of the Nation! Because these sentient beings are foolish and deluded, their minds are inverted, they engage in false discriminations, and do not follow the teachings of the Dharma, they should not be taught, even in the heavens or the human realm.' At that time, the World Honored One spoke this verse: 'Unstable sentient beings, and those who are arrogant and conceited, those who are attached to gains and offerings, those who constantly act against the precepts, those who are deeply attached to the five desires (form, sound, smell, taste, touch), those who increase various afflictions, those who are far from the Buddha's Bodhi wisdom, those who lose good dharmas, those who are lazy and do not practice, those who are hesitant and scattered in mind, those who do not generate faith and acceptance towards the teachings of the precepts, those who, because of poverty, seek ordination for convenience, even if they become bhikshus (Buddhist monks), they despise and abandon the Dharma, like discarding a heavy load of gold and jewels, and instead carrying a sack of hemp. Even if they want to enter the deep mountains, reaching a quiet place, they have no intention to practice meditation, their minds are scattered with wrong thoughts, those who hinder eloquence, those who are submerged in great wisdom, those who fall into evil realms. Even if they obtain a human body again, they will be ugly and imperfect, lazy and foolish, and will not do various good deeds. Their senses are often dull and dim, they fall into great danger, and after countless kalpas, they are lost and cannot be liberated. If they follow a wrong path for profit'

，　　得證佛菩提，　調達不正知，　　應成善逝果。　若人貪利養，　　墜墮于眾生，　如空大風力，　　能墮諸飛鳥，　邪福勢盡時，　　其義亦如是。　無信破戒者，　　見善如盲人，　譬如焚屍柴，　　不吉人嫌棄。　雖復發善心，　　無彼廣大智，　謗法不信故，　　解脫非究竟。　譬如畫無膠，　　莊嚴色不久，　我慢自貢高，　　其義亦如是。　若求佛菩提，　　不惜于身命，　於法甚深言，　　勇猛勤習學。　舍善行非法，　　所行增過失，　墮于大火坑。　　若聞如是法，　依法而受行、　　斷除貪愛心、　修植眾德本，　　乃至於一句，　通達悉明瞭，　　如是積功德，　成就最上道，　　永離於愚盲。」

爾時，世尊說此頌已，告尊者護國言：「我於過去無量無邊不可說不可說阿僧祇劫，時有佛出世，號曰成義意如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。

「爾時，有大國王名曰發光，主閻浮提，其地廣闊一萬六千由旬，其中州城數滿二萬。其發光王所居城邑名曰寶光，其城東西長十二由旬，南北闊七由旬，城有七重七寶所作。彼王善行八正之道，種族豪盛有千俱胝，其國人民壽十俱胝歲。

【現代漢語翻譯】現代漢語譯本若能證得佛菩提（Buddha's enlightenment），提婆達多（Devadatta）因不正知，本應成就善逝（Sugata，佛的稱號）的果位。如果有人貪圖利養，就會墮落於眾生之中，如同空中的大風，能將飛鳥吹落，邪惡的福報勢力耗盡時，其道理也是如此。沒有信仰且破戒的人，見到善法如同盲人，譬如焚燒屍體的柴火，不吉利且遭人嫌棄。即使發起善心，若沒有廣大的智慧，因誹謗佛法不信，解脫就不是究竟的。譬如繪畫沒有膠水，裝飾的色彩不會長久，我慢自大，其道理也是如此。如果追求佛菩提，不惜惜身命，對於佛法甚深的道理，要勇猛精進地學習。捨棄善行而行非法，所作所為只會增加過失，最終會墮入大火坑。如果聽聞這樣的佛法，依法奉行，斷除貪愛之心，修植各種功德的根本，乃至一句佛法，都能通達明瞭，如此積累功德，就能成就最上的道，永遠脫離愚癡和盲昧。

那時，世尊（Bhagavan，佛的稱號）說完這偈頌后，告訴尊者護國（Guardian of the Country）說：『我在過去無量無邊不可說不可說的阿僧祇劫（asamkhya kalpa，極長的時間單位）時，有佛出世，號為成義意如來（Tathagata，佛的稱號）、應供（Arhat，佛的稱號）、正遍知（Samyaksambuddha，佛的稱號）、明行足（Vidyacharana-sampanna，佛的稱號）、善逝（Sugata，佛的稱號）、世間解（Lokavid，佛的稱號）、無上士（Anuttara，佛的稱號）、調御丈夫（Purushadamyasarathi，佛的稱號）、天人師（Shasta devamanushyanam，佛的稱號）、佛（Buddha，佛的稱號）、世尊（Bhagavan，佛的稱號）。』

『那時，有一位大國王名叫發光（Prabhakara），統治閻浮提（Jambudvipa，人類居住的世界），其土地廣闊一萬六千由旬（yojana，古印度長度單位），其中州城有兩萬座。發光王所居住的城邑名叫寶光（Ratnaprabha），其城東西長十二由旬，南北寬七由旬，城有七重，由七寶所造。那位國王善行八正道（Arya Ashtanga Marga，佛教的修行方法），種族豪盛有千俱胝（koti，古印度計數單位），其國人民壽命有十俱胝歲。』

【English Translation】 English version Having attained Buddha's Bodhi (enlightenment), Devadatta, due to incorrect understanding, should have achieved the fruit of Sugata (the Well-Gone, an epithet of the Buddha). If a person is greedy for gain and offerings, they will fall into the realm of sentient beings, Like a great wind in the sky that can knock down flying birds, When the power of evil merit is exhausted, the principle is the same. Those without faith and who break precepts see goodness as if they were blind, Like firewood used to burn corpses, inauspicious and despised by people. Even if they generate good intentions, without vast wisdom, Because of slandering the Dharma and lacking faith, liberation is not ultimate. Like a painting without glue, the decorative colors will not last long, Arrogance and self-conceit, the principle is the same. If one seeks Buddha's Bodhi, not sparing their own life, For the profound teachings of the Dharma, one should diligently and vigorously study. Abandoning good deeds and engaging in unrighteous actions, one's actions will only increase faults, Ultimately falling into a great fire pit. If one hears such Dharma, Practicing according to the Dharma, cutting off the mind of greed and attachment, Cultivating the roots of various virtues, even just one phrase of the Dharma, If one can understand and comprehend it clearly, accumulating merit in this way, One can achieve the supreme path, forever free from ignorance and blindness.

At that time, after the Bhagavan (the Blessed One, an epithet of the Buddha) spoke this verse, he said to the Venerable Guardian of the Country: 'In the past, immeasurable, boundless, inexpressible, and incalculable asamkhya kalpas (an extremely long period of time), there was a Buddha who appeared in the world, named Accomplished Meaning Tathagata (Thus Gone One, an epithet of the Buddha), Arhat (Worthy One, an epithet of the Buddha), Samyaksambuddha (Perfectly Enlightened One, an epithet of the Buddha), Vidyacharana-sampanna (Perfect in Knowledge and Conduct, an epithet of the Buddha), Sugata (Well-Gone, an epithet of the Buddha), Lokavid (Knower of the World, an epithet of the Buddha), Anuttara (Unsurpassed One, an epithet of the Buddha), Purushadamyasarathi (Tamer of Men, an epithet of the Buddha), Shasta devamanushyanam (Teacher of Gods and Humans, an epithet of the Buddha), Buddha (Enlightened One, an epithet of the Buddha), and Bhagavan (Blessed One, an epithet of the Buddha).'

'At that time, there was a great king named Prabhakara (Radiant Light), who ruled Jambudvipa (the world inhabited by humans), whose land was vast, sixteen thousand yojanas (an ancient Indian unit of distance) in extent, with twenty thousand cities within it. The city where King Prabhakara resided was named Ratnaprabha (Jewel Light), which was twelve yojanas long from east to west and seven yojanas wide from north to south, with seven layers of walls made of seven treasures. That king practiced the Noble Eightfold Path (Arya Ashtanga Marga, the Buddhist path of practice), his lineage was prosperous with a thousand kotis (an ancient Indian unit of counting), and the people of his kingdom lived for ten kotis of years.'

「王有太子名曰福光，諸根具足，色相端嚴，殊妙第一。太子生時，有千寶藏從地涌出——內有一藏現王殿前，滿中七寶，高七人量——復令一切眾生所作如意，乃至禁縛之者俱得解脫。又，彼大子生得七日，一切伎藝、工巧、算術皆悉明瞭，乃至世、出世間一切事業無不通解。

「于夜分中有凈光天子來為說法，告太子言：『福光諦聽！汝須息心，不應散亂，于諸塵境常當遠離。晝夜思惟有為之法，當觀無常、壽命盡時誰是救者，于諸非法而生怖畏。』

佛說護國尊者所問大乘經卷第二大正藏第 12 冊 No. 0321 佛說護國尊者所問大乘經

佛說護國尊者所問大乘經卷第三

西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉　詔譯

「爾時，凈光天子而說頌曰：

「『太子！汝當知：　　莫著于迷醉，　　於此險難中，　　勤求于出離。　　如佛所說言：　　若離迷醉者，　　此人大勇猛。　　善行於律儀，　　清凈無瑕穢，　　所見諸眾生，　　心生慈愍行，　　成佛當不久。　　過去一切佛、　　現在及未來，　　皆從眾善生，　　遠離貪、瞋、癡。　　飲食及衣服、　　金、銀、摩尼寶、　　種種莊嚴具，　　舍施利眾生。　　

【現代漢語翻譯】現代漢語譯本國王有一位太子，名叫福光（福德之光），他諸根完好，容貌端正莊嚴，極其殊勝美妙。太子出生時，有千個寶藏從地裡涌出——其中一個寶藏出現在王宮殿前，裡面裝滿了七寶，高有七個人的高度——並且能使一切眾生所求如意，甚至被禁錮束縛的人都能得到解脫。此外，這位太子出生七天後，就對一切技藝、工巧、算術都完全明瞭，乃至世間和出世間的一切事業沒有不通曉的。在夜裡，有凈光天子來為太子說法，告訴太子說：『福光，仔細聽！你必須靜下心來，不應該散亂，對於各種塵世的境界要常常遠離。晝夜都要思惟有為之法，應當觀察無常，壽命終結時誰是救護者，對於各種非法的事情要產生畏懼。』當時，凈光天子說了偈頌：『太子！你應當知道：不要執著于迷醉，在這險難之中，要勤奮尋求出離。如同佛所說：如果能遠離迷醉，這個人就非常勇猛。能夠很好地奉行戒律，清凈沒有瑕疵，看到一切眾生，心中生起慈悲憐憫的行為，成佛的日子就不遠了。過去一切佛、現在和未來的一切佛，都是從各種善行中產生，遠離貪、嗔、癡。飲食和衣服、金、銀、摩尼寶（如意寶珠），各種莊嚴的器具，都要捨棄佈施給眾生。』

【English Translation】 English version The king had a crown prince named Fukko (Light of Fortune), whose faculties were complete, with a dignified and exceptionally beautiful appearance. When the prince was born, a thousand treasures emerged from the earth—one of which appeared in front of the royal palace, filled with seven treasures, reaching the height of seven people—and it fulfilled the wishes of all beings, even those who were imprisoned were freed. Furthermore, within seven days of his birth, the prince was completely proficient in all arts, crafts, and mathematics, and understood all worldly and otherworldly affairs. In the night, the celestial being Jingguang (Pure Light) came to preach to the prince, saying: 'Fukko, listen carefully! You must calm your mind and not be distracted. You should always stay away from the various worldly realms. Day and night, contemplate the conditioned dharmas, observe impermanence, and consider who will be your savior when your life ends. You should be fearful of all unlawful things.' At that time, the celestial being Jingguang spoke in verse: 'Prince! You should know: do not be attached to intoxication. In this dangerous situation, diligently seek liberation. As the Buddha said: if one can stay away from intoxication, that person is very courageous. They can well observe the precepts, be pure and without blemish, and when they see all beings, they will generate compassion and practice compassion. The day of becoming a Buddha will not be far off. All Buddhas of the past, present, and future, all arise from various good deeds, and are far from greed, anger, and ignorance. Food and clothing, gold, silver, mani jewels (wish-fulfilling jewels), and all kinds of ornaments, should be given away to benefit all beings.'

廣歷俱胝劫，　　一心求菩提，　　未曾有疲懈。　　或舍于身份、　　頭、目、手、足等，　　于彼求乞人，　　心生大歡喜。　　以此積功德，　　而成佛菩提。　　設處國王位，　　豪貴而最上，　　美女及眷屬，　　晝夜常圍繞，　　宮殿及國城，　　悉皆如幻化。　　譬如壞器等、　　陽焰、水沫泡，　　其體不堅牢，　　非實、非久住。　　如是無常法，　　虛妄汝當知。　　父母與妻男，　　誰能相救濟？　　所作善、惡業，　　是人隨業行，　　如是無數劫，　　常沉生死海。　　亦如無目人，　　于境而不了，　　虛受於勤勞，　　終墮險惡趣。　　菩提最上路，　　勇猛精進行，　　乃至於命終，　　不生三惡道。　　佛世人難值、　　正法難得聞，　　降伏煩惱怨，　　親近於善友，　　恒修入正道。　　安住菩提心，　　不退于佛道，　　如是行方便，　　世間無有上。　　過去一切佛，　　舍離於親愛，　　常處於深山，　　正念自思惟，　　堅固如金剛，　　志求無上道。』」

爾時，佛告尊者護國言：「凈光天子說此頌已，彼福光太子年至十歲，智慧明達而無戲論。於世所有園林、花卉、流泉、浴池、歌舞、作樂而不愛著，

【現代漢語翻譯】現代漢語譯本歷經無數劫，一心尋求菩提（覺悟），從未有過懈怠。有時捨棄自身肢體，如頭、眼、手、腳等，給予前來乞討之人，心中充滿歡喜。以此積累功德，最終成就佛的菩提。即使身處國王之位，擁有至高無上的權貴，美女和眷屬日夜環繞，宮殿和城池，都如夢幻泡影。譬如破損的器皿，陽光下的幻影，水面的泡沫，其本體並不堅固，既不真實，也不能長久存在。這些無常的法則，虛妄不實，你應當明白。父母和妻兒，誰能真正救濟你呢？所作的善業和惡業，人將隨業力而行，如此無數劫以來，常常沉溺於生死輪迴的苦海。也像沒有眼睛的人，對於外境無法明瞭，徒勞地付出努力，最終墮入險惡的境地。菩提是最崇高的道路，要勇猛精進地修行，乃至生命終結，也不會墮入三惡道。佛陀住世難以值遇，正法難以聽聞，要降伏煩惱的怨敵，親近善知識，恒常修習進入正道。安住于菩提心，不退轉于佛道，如此修行方便法門，世間沒有比這更殊勝的了。過去的一切佛陀，都捨棄了親愛之人，常處於深山之中，正念思惟，堅定如金剛，立志尋求無上之道。當時，佛陀告訴尊者護國說：『凈光天子說完這偈頌后，福光太子到了十歲，智慧明達，沒有戲論。對於世間所有的園林、花卉、流泉、浴池、歌舞、作樂都不貪戀。』

【English Translation】 English version Through countless kalpas (eons), with one mind seeking Bodhi (enlightenment), never having been weary or lax. Sometimes giving away parts of the body, such as head, eyes, hands, and feet, to those who come begging, with great joy in the heart. By accumulating merit in this way, one eventually attains the Bodhi of a Buddha. Even if one is in the position of a king, with the highest nobility, surrounded day and night by beautiful women and family, palaces and cities, all are like illusions. Like broken vessels, mirages in the sun, and bubbles on the water, their substance is not firm, neither real nor lasting. Such is the law of impermanence, illusory and unreal, you should understand this. Parents and wife and children, who can truly save you? The good and bad karma one creates, one follows the path of karma, and thus for countless kalpas, one is constantly submerged in the sea of birth and death. It is also like a person without eyes, unable to understand the external world, vainly exerting effort, and ultimately falling into dangerous realms. Bodhi is the most supreme path, one must practice with courage and diligence, even until the end of life, and not fall into the three evil paths. It is difficult to encounter a Buddha in the world, difficult to hear the true Dharma, one must subdue the enemies of afflictions, be close to good friends, and constantly practice entering the right path. Abiding in the Bodhi mind, not retreating from the path of the Buddha, practicing such skillful means, there is nothing more supreme in the world. All the Buddhas of the past, abandoned their loved ones, often stayed in deep mountains, with right mindfulness contemplating, firm as diamond, determined to seek the unsurpassed path. At that time, the Buddha said to the Venerable Protector of the Nation: 『After the Pure Light Heavenly Son spoke this verse, Prince Fortune Light reached the age of ten, with clear wisdom and no frivolous talk. He had no attachment to all the gardens, flowers, flowing springs, bathing pools, singing, dancing, and music in the world.』

乃至國城、宮殿、象、馬、車乘、金、銀、財寶，一切所欲之事悉皆遠離。一心思惟：『我身虛幻，四大假合，無有堅實，大地、諸天悉非究竟。凡夫眾生常行非法，愚癡迷惑，分別親疏，耽著欲樂無有厭足，永處輪迴無解脫時。我于如是愚迷人中而乃受生。』作是念已，志意繫心專求解脫。」

爾時，世尊復告尊者護國言：「彼發光王為其太子選擇最上凈妙福地建置一城，名曰愛樂。其城七重，于其城中有七百街道，純以七寶、鈴鐸、真珠羅網遍覆其上。復有六十眾寶妙蓋、八萬寶幢于諸街巷次第行布，一一寶幢有六萬寶索，一一寶索有十四俱胝樂器，如是樂器，微風吹動出妙音聲，如百千天樂。又，於此城街巷、衢路處處各住五百童女——是諸童女身相端嚴，顏貌和悅，于諸音樂、歌舞、作倡一切悉能。

「時發光王敕告之曰：『令諸童女晝夜作樂，不得間斷。』所有四方一切人民來入此城，見斯音樂、快樂之事，奔聚看玩，令其太子心生樂著。又復，王言：『所有眾生求飲食者施以飲食、求衣服者施以衣服、求花鬘涂香者施以花鬘涂香、求床榻臥具者施以床榻臥具，乃至以金、銀、摩尼、硨磲、碼瑙、珊瑚、真珠、吠琉璃等如是諸寶處處堆積，復有象、馬、車乘，皆以眾寶種種莊嚴，令一切眾生隨

【現代漢語翻譯】現代漢語譯本：甚至對於國都、城池、宮殿、大象、駿馬、車乘、金銀、財寶，一切想要的事物都完全遠離。一心思考：『我的身體是虛幻的，由地、水、火、風四大假合而成，沒有堅實的本質，大地和諸天都不是最終的歸宿。凡夫俗子常常做不合法的事情，愚癡迷惑，分別親疏，貪戀慾望的快樂而沒有厭足，永遠處於輪迴之中沒有解脫的時候。我竟然在這樣愚昧迷惑的人群中出生。』這樣想過之後，就立下志向，專心求解脫。那時，世尊又告訴尊者護國說：『那位發光王爲了他的太子選擇最上等清凈美好的福地建造了一座城池，名叫愛樂（Ailuo，意為喜愛快樂）。這座城池有七重城墻，城中有七百條街道，全部用七寶、鈴鐺、珍珠羅網覆蓋在上面。還有六十個用各種珍寶裝飾的精美華蓋、八萬個寶幢在各個街巷依次排列，每一個寶幢有六萬條寶索，每一條寶索有十四俱胝（倶胝，koti，意為千萬）種樂器，這些樂器被微風吹動，發出美妙的聲音，如同成百上千的天樂。而且，在這座城市的街巷、道路的各個地方都住著五百名童女——這些童女容貌端莊美麗，面容和藹愉悅，對於音樂、歌舞、表演等一切都精通。『當時，發光王命令說：『讓這些童女日夜演奏音樂，不得中斷。』所有四面八方來進入這座城池的人民，看到這些音樂和快樂的事情，都聚集起來觀看玩樂，讓他的太子心中產生貪戀和執著。而且，國王還說：『所有眾生尋求食物的就給他們食物，尋求衣服的就給他們衣服，尋求花鬘涂香的就給他們花鬘涂香，尋求床榻臥具的就給他們床榻臥具，甚至用金、銀、摩尼（mani，意為寶珠）、硨磲（chequ，意為海貝）、瑪瑙（manao，意為寶石）、珊瑚（shanhu，意為珊瑚）、珍珠（zhenzhu，意為珍珠）、吠琉璃（feiliuli，意為青金石）等各種珍寶到處堆積，還有大象、駿馬、車乘，都用各種珍寶裝飾，讓一切眾生隨意取用。』

【English Translation】 English version: Even to the extent of completely abandoning the capital cities, palaces, elephants, horses, carriages, gold, silver, treasures, and all desired things. He single-mindedly contemplated: 『My body is illusory, a temporary aggregation of the four great elements (earth, water, fire, and wind), without any solid essence. Neither the earth nor the heavens are the ultimate destination. Ordinary beings constantly engage in unlawful actions, are foolish and deluded, distinguish between relatives and strangers, and are attached to the pleasures of desire without any satisfaction, forever trapped in the cycle of rebirth without liberation. I was born among such ignorant and deluded people.』 Having thought this, he resolved to focus his mind solely on seeking liberation. At that time, the World Honored One further told the Venerable Protector of the Nation: 『That King Shining Light chose the most superior, pure, and blessed land for his crown prince to build a city, named Ailuo (meaning 'Love of Pleasure'). This city had seven layers of walls, and within it were seven hundred streets, all covered with seven treasures, bells, and pearl nets. There were also sixty exquisite canopies adorned with various treasures, and eighty thousand jeweled banners arranged in order along the streets and alleys. Each banner had sixty thousand jeweled ropes, and each rope had fourteen kotis (koti, meaning ten million) of musical instruments. When these instruments were moved by a gentle breeze, they produced wonderful sounds, like hundreds of thousands of heavenly music. Moreover, in the streets and roads of this city, five hundred maidens resided in each place—these maidens were of dignified and beautiful appearance, with pleasant and joyful faces, and were skilled in all forms of music, dance, and performance.』『At that time, King Shining Light commanded: 『Let these maidens perform music day and night without interruption.』 All the people from the four directions who entered this city, seeing these musical performances and joyful events, gathered to watch and enjoy, causing his crown prince to develop attachment and clinging. Furthermore, the king said: 『To all beings who seek food, give them food; to those who seek clothing, give them clothing; to those who seek flower garlands and fragrant ointments, give them flower garlands and fragrant ointments; to those who seek beds and bedding, give them beds and bedding. Even gold, silver, mani (meaning 'jewel'), chequ (meaning 'giant clam'), agate (meaning 'gemstone'), coral (meaning 'coral'), pearls (meaning 'pearls'), and lapis lazuli (meaning 'lapis lazuli') and other such treasures are piled up everywhere. There are also elephants, horses, and carriages, all adorned with various treasures, allowing all beings to take whatever they desire.』

意受用。』

「爾時，發光王復為太子於此城中修建一宮，廣一由旬，造四門樓，戶牖、軒䆫，皆以七寶種種莊嚴。於此宮中置一大殿，用百千珍寶周匝莊挍，于殿中間安四俱胝眾寶床榻及以臥具。復于城中置一大園，花、果、樹木其數甚多，蓊蔚開敷，世所希有。于其中間排一切寶樹，光明照曜無不愛樂。

「又于園中有七寶池，于池四邊有四界道，四寶所成，所謂金、銀、吠琉璃、玻璃。于池周匝置一百八師子口，水從彼入；復置一百八師子口，水從彼出。其中復生缽訥摩花、烏怛缽攞花、俱母那花、奔拏哩迦花等種種名花，恒時開敷于池周匝。

「復有八百寶樹，一一寶樹各懸寶索，一一索上有俱胝數樂器，微風吹動出妙音聲，令諸眾生聞者愛樂。複次，寶樹懸掛八十百千珍寶妙幡，又于池上置大寶網而以為蓋，覆太子身令離塵坌。

「爾時，發光王復令殿內以其七寶造四俱胝寶座，一一寶座各以五百上妙之衣敷于座上。于其中間置一大座，高七人量，以八十俱胝上妙寶衣敷設其上，此是福光太子所登之座。于諸座前各置香爐——純金所成——于爐周匝懸金鈴鐸及金蓮花，摩尼寶網四面嚴飾，光明照耀，晝夜三時恒爇沉香及散妙花。復于園內有九十九百千摩尼寶，一一摩尼寶廣一由旬

【現代漢語翻譯】現代漢語譯本：『意受用。』『那時，發光王又為太子在這城中修建一座宮殿，寬廣一由旬，建造四座門樓，門窗、軒窗，都用七寶種種裝飾。在這宮殿中設定一座大殿，用百千珍寶周匝裝飾，在大殿中間安放四俱胝眾寶床榻以及臥具。又在城中設定一座大園，花、果、樹木數量眾多，茂盛開放，世間罕見。在其中間排列一切寶樹，光明照耀，無不令人喜愛。『又在園中有七寶池，在池的四邊有四界道，由四寶構成，即金、銀、吠琉璃（一種寶石）、玻璃。在池的周圍設定一百零八個獅子口，水從那裡流入；又設定一百零八個獅子口，水從那裡流出。其中又生長著缽訥摩花（紅蓮花）、烏怛缽攞花（青蓮花）、俱母那花（白睡蓮）、奔拏哩迦花（白蓮花）等種種名花，恒時在池的周圍開放。『又有八百寶樹，每一棵寶樹都懸掛著寶索，每一條索上都有俱胝數量的樂器，微風吹動發出美妙的聲音，令眾生聽了喜愛。此外，寶樹上懸掛著八十百千珍寶妙幡，又在池上設定大寶網作為遮蓋，覆蓋太子身體，使之遠離塵土污垢。『那時，發光王又令殿內用七寶製造四俱胝寶座，每一座寶座都用五百件上妙的衣服鋪在座上。在其中間設定一座大座，高七人量，用八十俱胝上妙寶衣鋪設其上，這是福光太子所登的座位。在各個座位前都設定香爐——純金製成——在香爐周圍懸掛金鈴鐸和金蓮花，摩尼寶網四面裝飾，光明照耀，晝夜三時恒常燃燒沉香和散佈美妙的花朵。又在園內有九十九百千摩尼寶，每一顆摩尼寶都寬廣一由旬。

【English Translation】 English version: 『To be enjoyed at will.』『At that time, King Shining Light again built a palace for the prince in this city, one yojana in width, with four gate towers, doors, windows, and eaves, all adorned with various kinds of seven treasures. In this palace, he placed a great hall, decorated all around with hundreds of thousands of precious jewels, and in the middle of the hall, he placed four kotis of jeweled beds and bedding. He also placed a large garden in the city, with a great number of flowers, fruits, and trees, flourishing and blooming, rare in the world. In the middle of it, he arranged all kinds of jeweled trees, their light shining brightly, causing everyone to love them.』『Also, in the garden, there were seven jeweled ponds, with four boundary paths on the four sides of the ponds, made of four treasures, namely gold, silver, vaiḍūrya (a type of gemstone), and crystal. Around the ponds, one hundred and eight lion mouths were placed, from which water flowed in; and one hundred and eight lion mouths were placed, from which water flowed out. In them grew various famous flowers such as padma (red lotus), utpala (blue lotus), kumuda (white water lily), and puṇḍarīka (white lotus), blooming constantly around the ponds.』『There were also eight hundred jeweled trees, each jeweled tree hanging with jeweled ropes, and on each rope, there were kotis of musical instruments, which, when moved by a gentle breeze, produced wonderful sounds, causing all beings who heard them to love them. Furthermore, the jeweled trees were hung with eighty hundred thousand precious and wonderful banners, and a great jeweled net was placed over the pond as a cover, protecting the prince's body from dust and dirt.』『At that time, King Shining Light also ordered that four kotis of jeweled seats be made in the hall with seven treasures, each seat covered with five hundred excellent garments. In the middle of them, a large seat was placed, seven people high, covered with eighty kotis of excellent jeweled garments, this was the seat that Prince Fortune Light would ascend. In front of each seat, incense burners were placed—made of pure gold—around the burners hung golden bells and golden lotuses, adorned on all four sides with mani jewel nets, their light shining brightly, and three times day and night, they constantly burned incense and scattered wonderful flowers. Also, in the garden, there were ninety-nine hundred thousand mani jewels, each mani jewel one yojana in width.』

，有大光明照一切世界。」

爾時，世尊復告護國言：「福光太子園苑之內有種種飛鳥，鸚鵡、鴝鵒、鴛鴦、鵝、鴨、孔雀、舍利、俱枳羅鳥、俱拏羅鳥、迦陵、頻伽、命命鳥等。如是眾鳥俱善人言，每群飛時作微妙聲——如眾音樂而無有異，亦如天帝歡喜之園——令諸天人受妙快樂。

「彼發光天子復為太子修饌上味飲食，逐日供給五百千車。復令使命于諸城邑、聚落選取童女——年十六歲至二十歲者，色相端嚴，諸根具足，不長、不短，不肥、不瘦，不白、不黑，身出白檀香、口出優缽羅花香，言詞美善，心意純直而無妒忌，善解博弈、歌舞、戲樂，乃至一切世間工巧伎藝無不悉解——如是童女得八十俱胝，來入王城。

「爾時，發光天子以此八十俱胝童女賜于太子、王自宮中所有童女復賜一俱胝、王諸親眷亦以一俱胝童女奉上太子、宰輔重臣亦以一俱胝童女奉上太子、國城庶民亦以一俱胝童女奉上太子，如是八十四俱胝童女俱令侍從承事及歌舞作樂悅樂太子。」

佛告尊者護國言：「爾時，福光太子見是事已，于其國城、宮殿、樓閣、園林、池沼、象、馬、珍寶及諸童女、歌舞唱妓種種作樂之事，都不愛著。而自思惟：『此諸女等於我身份為大惡友，斷我善根、增諸煩惱，常處輪迴，

【現代漢語翻譯】「有大光明照耀一切世界。」

那時，世尊又告訴護國說：『福光太子（指佛陀的前世）的園林內有各種各樣的飛鳥，如鸚鵡、鴝鵒（一種鳥）、鴛鴦、鵝、鴨、孔雀、舍利（一種鳥）、俱枳羅鳥（杜鵑）、俱拏羅鳥（一種鳥）、迦陵頻伽（一種鳥）、命命鳥（一種鳥）等。這些鳥都善於說人話，每次成群飛翔時發出美妙的聲音，如同各種樂器合奏一般，與天帝歡喜園的景象沒有差別，使天人和眾生都感受到美妙的快樂。

『那位發光天子（指福光太子的父親）還為太子準備了豐盛美味的食物，每天供應五百千輛車。又派遣使者到各個城邑、村落挑選少女，年齡在十六歲到二十歲之間，容貌端莊美麗，五官端正，不高不矮，不胖不瘦，不白不黑，身上散發著白檀香，口中散發著優缽羅花（藍色蓮花）的香氣，言辭美好，心地純潔正直，沒有嫉妒心，擅長博弈、歌舞、戲樂，乃至一切世間的工巧技藝無不精通。這樣的少女共有八十俱胝（一俱胝等於一千萬），來到王城。

『那時，發光天子將這八十俱胝的少女賜給太子，國王自己宮中的所有少女又賜給一俱胝，國王的親戚也獻上一俱胝少女給太子，宰相重臣也獻上一俱胝少女給太子，國都的百姓也獻上一俱胝少女給太子，這樣總共有八十四俱胝的少女都來侍奉太子，為他歌舞作樂，使他快樂。』

佛告訴尊者護國說：『那時，福光太子看到這些事情后，對於他的國都、宮殿、樓閣、園林、池塘、大象、馬匹、珍寶以及那些少女、歌舞表演等各種娛樂之事，都不喜愛執著。他自己思惟：『這些女子對於我來說是大的惡友，會斷絕我的善根，增長我的煩惱，使我常處輪迴之中，』

【English Translation】『There is great light illuminating all the worlds.』

At that time, the World Honored One further told Protector of the Country: 『Within the garden of Prince Fukko (Light of Fortune), there are various kinds of birds, such as parrots, mynas, mandarin ducks, geese, ducks, peacocks, sharis (a type of bird), kokilas (cuckoos), kunalas (a type of bird), kalavinkas (a type of bird), and jivamjivakas (a type of bird). These birds are all skilled in human speech, and whenever they fly in flocks, they make subtle sounds—like various musical instruments playing together, and no different from the joyful garden of the Heavenly Emperor—causing gods and humans to experience wonderful joy.』

『That Shining Heavenly Son (referring to Prince Fukko's father) also prepared the finest foods for the prince, providing five hundred thousand carts of food daily. He also sent messengers to various cities and villages to select young women—those between the ages of sixteen and twenty, with beautiful and dignified appearances, complete faculties, neither tall nor short, neither fat nor thin, neither white nor black, whose bodies emitted the fragrance of white sandalwood, whose mouths emitted the fragrance of utpala flowers (blue lotuses), whose words were beautiful, whose hearts were pure and upright without jealousy, who were skilled in games, singing, dancing, and entertainment, and who were proficient in all worldly crafts and arts. There were eighty kotis (one koti equals ten million) of such young women who came to the royal city.』

『At that time, the Shining Heavenly Son bestowed these eighty kotis of young women upon the prince. The king also bestowed one koti of young women from his own palace, the king's relatives also offered one koti of young women to the prince, the chief ministers also offered one koti of young women to the prince, and the common people of the kingdom also offered one koti of young women to the prince. Thus, a total of eighty-four kotis of young women were made to attend to the prince, singing and dancing to please him.』

The Buddha told the Venerable Protector of the Country: 『At that time, Prince Fukko, having seen these things, did not love or cling to his kingdom, palaces, pavilions, gardens, ponds, elephants, horses, treasures, or the young women, singing, dancing, and various entertainments. He thought to himself: 『These women are great evil friends to me, they will cut off my roots of goodness, increase my afflictions, and cause me to remain in the cycle of rebirth,』

無有自在，譬如有人處於禁縛終不能出。』爾時，太子見此過失，於十年中於色、聲、香、味、觸五塵諸境而不愛著，一心思惟：『諸惡友眾云何舍離，而自修行得其解脫？』作是念已，彼諸童女即詣王宮白父王言：『其福光太子于諸婇女、戲樂、歌舞都不顧視，獨坐思惟，遠離聲色。』

「爾時，發光天子聞是事已，心忽驚愕，怪未曾有。即時統領八萬小王及諸臣從來入太子所住宮中，見彼太子孤處宮殿，儀貌寂然，涕淚悲泣，心大苦惱，迷悶躄地，良久乃蘇。從地而起即說頌曰：

「『子為最上寶，　　云何不觀我，　　憂惱心惶亂？　　云何舍所愛，　　種種富樂事？　　此城妙莊嚴，　　眾寶為嚴飾，　　宮殿、妙樓閣、　　園林及浴池、　　像、馬、七珍財、　　衣服及飲饌，　　如是無量數，　　而以供給之。　　復有諸童女，　　容顏甚奇妙，　　端正廣莊嚴，　　如彼天女相。　　心性善純直，　　通達諸伎藝、　　歌舞及音樂，　　人間無有比。　　所為適悅汝，　　令其心快樂。　　云何無所著，　　於斯而舍離，　　獨處於深宮，　　顏貌甚寂澹？　　令諸童女等，　　各各懷憂惱，　　如彼蓮花萎，　　俱來而白我。　　太子汝當知：　　如是諸

【現代漢語翻譯】現代漢語譯本『沒有自在，就像有人被囚禁，最終無法逃脫。』當時，太子看到這個過失，在十年中，對於色、聲、香、味、觸這五種感官的境界都不貪戀執著，一心思考：『如何才能舍離那些惡友，而通過自我修行獲得解脫呢？』這樣想之後，那些童女就去王宮稟告父王說：『福光太子對於那些宮女、嬉戲娛樂、歌舞都不看一眼，獨自靜坐思考，遠離聲色。』當時，發光天子聽到這件事後，心中突然驚愕，覺得從未有過。他立刻統領八萬小王和眾多大臣來到太子所住的宮殿中，看到太子獨自一人在宮殿里，儀容寂靜，悲傷地哭泣，心中非常苦惱，迷亂昏倒在地，過了很久才甦醒過來。他從地上起來，就說了這首偈頌：『我的兒子是最珍貴的寶貝，為什麼不看我一眼，憂愁煩惱，心神慌亂？為什麼捨棄所愛，各種各樣的富足快樂的事？這座城市如此美妙莊嚴，用各種珍寶裝飾，宮殿、精美的樓閣、園林和浴池，像、馬、七種珍寶財富，衣服和飲食，如此無數的供應給你。還有那些容貌非常奇妙的童女，端莊美麗，如同天女一般。她們心地善良純潔，通曉各種技藝、歌舞和音樂，人間沒有可以相比的。她們所做的一切都是爲了讓你高興，讓你快樂。為什麼你對這些都不執著，而要捨棄它們，獨自一人待在深宮裡，臉色如此寂靜淡漠？讓那些童女們，個個都懷著憂愁煩惱，如同枯萎的蓮花一樣，一起來告訴我。太子，你應該知道：這些』

【English Translation】 English version 'There is no freedom, like someone who is imprisoned and ultimately cannot escape.' At that time, the prince, seeing this fault, for ten years did not become attached to the five sense objects of form, sound, smell, taste, and touch. He contemplated with a single mind: 'How can I abandon those evil friends and attain liberation through self-cultivation?' After thinking this, those maidens went to the royal palace and reported to the king, saying: 'Prince Fukko (福光, 'Radiant Light') does not look at the palace women, the amusements, or the singing and dancing. He sits alone in contemplation, far from sights and sounds.' At that time, the Deva (天子, 'Heavenly Son') Prabhakara (發光, 'Radiant Light') heard of this matter and was suddenly astonished, feeling that it was unprecedented. He immediately led eighty thousand minor kings and many ministers to the palace where the prince resided. He saw the prince alone in the palace, his demeanor quiet, weeping with sorrow, his heart greatly distressed, confused, and collapsing to the ground. After a long time, he revived. Rising from the ground, he spoke this verse: 'My son is the most precious treasure, why do you not look at me, worried and distraught? Why do you abandon what you love, all kinds of rich and joyful things? This city is so wonderfully adorned, decorated with various treasures, palaces, exquisite pavilions, gardens, and bathing pools, elephants, horses, the seven kinds of precious wealth, clothing, and food, so many things are provided for you. There are also those maidens whose appearances are very wondrous, dignified and beautiful, like celestial maidens. Their hearts are kind and pure, they are skilled in various arts, singing, dancing, and music, there is no comparison in the human world. All that they do is to please you and make you happy. Why are you not attached to these things, and why do you abandon them, staying alone in the deep palace, your face so quiet and indifferent? It makes those maidens, each one filled with worry and sorrow, like withered lotus flowers, come together to tell me. Prince, you should know: these'

童女，　　端正俱年少，　　口出優缽香、　　身有栴檀氣，　　兩目紺如蓮，　　善知人心意，　　令于晝夜中，　　親近作戲樂。　　今汝正是時，　　於此而厭棄。　　于汝意云何？　　為我速宣說。　　又向園林中，　　安置摩尼寶，　　九十九百千，　　各廣一由旬，　　光明普照耀。　　寶樹懸寶幡，　　其數有八萬，　　花果皆茂盛。　　具有眾飛鳥，　　孔雀及鵝、鴨、　　迦陵、頻迦等，　　皆出微妙音。　　復于諸樹間，　　各垂於寶索，　　一一寶索中，　　皆有妙樂器。　　微風吹動時，　　出於妙音聲，　　清響如天樂，　　云何而不戀？　　又此諸宮殿，　　皆以眾寶成，　　金、銀、摩尼珠、　　硨磲與碼瑙、　　琉璃、真珠等，　　莊嚴甚微妙。　　於此寶殿中，　　安置金香爐，　　四面垂珠網，　　俱胝細妙衣，　　以用莊嚴上。　　晝夜三時中，　　長爇栴檀香，　　如彼天帝宮、　　善法堂無異。　　汝今不愛樂，　　違背于父母，　　都無孝敬心，　　令我增苦惱。』　　言已而悲泣：　『為我速宣說。』　　太子見所問，　　稽首白父王：　　『世間五欲境，　　墜墮于眾生，　　纏縛于有情，　　增長

【現代漢語翻譯】現代漢語譯本『童女們，你們容貌端正，正值年少，口中散發著優缽羅花（一種藍色蓮花）的香氣，身上帶有栴檀（一種香木）的芬芳，雙眼像青蓮一樣湛藍，善於瞭解他人的心意，讓我在白天黑夜都與你們親近嬉戲。現在正是你們風華正茂的時候，你們卻要厭棄這一切。你們覺得如何？快告訴我。』『我又在園林中安置了摩尼寶（如意寶珠），數量有九十九百千之多，每一顆都有一由旬（古印度長度單位，約11-15公里）寬廣，光芒普照。寶樹上懸掛著寶幡，數量有八萬之多，花朵和果實都非常茂盛。園林里還有各種飛鳥，如孔雀、鵝、鴨、迦陵頻伽（一種美妙的鳥）等，都發出美妙的聲音。』『在樹木之間，還垂掛著寶索，每一條寶索上都有美妙的樂器。微風吹動時，樂器發出美妙的聲音，清脆的響聲如同天上的音樂，你們怎麼會不留戀呢？』『還有這些宮殿，都是用各種珍寶建造而成，如金、銀、摩尼珠、硨磲（一種海貝）、瑪瑙、琉璃、珍珠等，裝飾得非常精美。在這些寶殿中，安置著金香爐，四面垂掛著珠網，還有無數細緻精美的衣物，用來裝飾。白天黑夜，一天三次，都點燃著栴檀香，如同天帝的善法堂一樣。你們現在不喜愛這些，違背父母，沒有孝敬之心，讓我更加痛苦。』說完，他悲傷地哭泣：『快告訴我。』太子看到父親的詢問，稽首（磕頭）回答父王：『世間的五欲（色、聲、香、味、觸）之境，使眾生墮落，纏縛有情，增長貪慾。』

【English Translation】 English version 'Young maidens, you are of fair countenance and youthful age, your mouths emit the fragrance of utpala (blue lotus) flowers, your bodies carry the scent of sandalwood, your eyes are as blue as lotuses, and you are skilled in understanding the hearts of others, allowing me to be close to you and play day and night. Now is the time of your prime, yet you wish to reject all of this. What do you think? Tell me quickly.' 'Furthermore, in the gardens, I have placed mani jewels (wish-fulfilling jewels), numbering ninety-nine hundred thousand, each one extending a yojana (an ancient Indian unit of distance, approximately 11-15 kilometers) in width, with light shining everywhere. On the jeweled trees hang jeweled banners, numbering eighty thousand, with flowers and fruits flourishing. There are also various birds, such as peacocks, geese, ducks, kalavinka (a beautiful bird) and others, all emitting exquisite sounds.' 'Between the trees, jeweled ropes are hung, and on each rope are exquisite musical instruments. When the gentle breeze blows, the instruments produce beautiful sounds, clear and resonant like celestial music. How can you not be attached to this?' 'And these palaces are all constructed of various treasures, such as gold, silver, mani jewels, tridacna (a type of clam), agate, lapis lazuli, pearls, and more, adorned with great subtlety. In these jeweled halls, golden incense burners are placed, with pearl nets hanging on all sides, and countless fine and exquisite garments used for decoration. Day and night, three times a day, sandalwood incense is burned, just like the Sudharma Hall of the celestial king. Now you do not love these things, you disobey your parents, you have no filial piety, and you cause me more suffering.' Having spoken, he wept sadly: 'Tell me quickly.' The prince, seeing his father's question, bowed his head and replied to the king: 'The five desires (form, sound, smell, taste, touch) of the world cause beings to fall, bind sentient beings, and increase greed.'

大過失，　　永處於輪迴，　　無有得出離。　　我今求解脫，　　發大菩提心，　　遠離諸塵染。　　一切女人身，　　眾惡不凈本，　　我觀如怨家。　　貪、瞋鎮相隨，　　流浪于生死，　　牽繫諸眾生，　　常處大險路。　　又此女色相，　　面板裹不凈，　　血、肉、與骨、髓、　　腸、胃、大、小便、　　眵、淚、洟、唾等，　　如是穢惡身，　　云何令愛樂？　　譬如毒藥樹，　　開花眾所愛，　　採花毒入身，　　不覺殞其命。　　國城與宮殿、　　音樂及歌舞，　　究竟不堅牢，　　如夢、如幻化。　　亦如春樹木，　　滋茂葉芬芳，　　才至冬月時，　　凋落悉枯悴；　　女人及富饒，　　不久亦如是。　　愚癡狂亂心，　　常沒貪慾海，　　斗諍起憎嫉，　　互相行殺害。　　父王及眷屬、　　妻子並男女，　　于彼惡趣中，　　誰能行救濟？　　菩薩大智人，　　身心常寂靜，　　觀彼如草木，　　不動如須彌。　　常樂處深山，　　一心求正道，　　浮世不久住，　　如山水急流。　　人命若浮雲，　　須臾即散滅，　　墜墮三有中，　　迷沒于生死。　　我不著愚迷，　　遠離於虛妄，　　色、聲五欲塵，　　非是菩薩境。

【現代漢語翻譯】現代漢語譯本犯下大過錯，將永遠處於輪迴之中，無法從中解脫。我如今求解脫之道，發起廣大的菩提心（覺悟之心），遠離一切塵世的污染。一切女人的身體，是各種罪惡和不潔的根源，我看待她們如同怨敵一般。貪慾和嗔恨總是相伴而生，使我們流浪于生死輪迴之中，牽絆著眾生，常常處於危險的境地。而且，這女人的色相，外表是面板包裹著不潔之物，內部是血液、肉、骨頭、骨髓、腸、胃、大小便、眼屎、眼淚、鼻涕、唾液等等，如此污穢不堪的身體，怎麼能讓人愛戀呢？就像有毒的樹木，開花時惹人喜愛，但採摘花朵后毒素會進入身體，不知不覺中就會喪命。國家、城市、宮殿、音樂和歌舞，最終都不是堅固的，如同夢境和幻化一般。也像春天的樹木，枝葉茂盛，芬芳美麗，但一旦到了冬天，就會凋零枯萎；女人和財富，不久也會像這樣消逝。愚癡狂亂的心，常常沉沒在貪慾的海洋中，爭鬥引發憎恨和嫉妒，互相殘殺。父親、國王、親屬、妻子和兒女，在他們墮入惡道時，誰又能去救濟他們呢？菩薩（覺悟者）這樣有大智慧的人，身心常常保持寂靜，看待世間萬物如同草木一般，內心不動搖如須彌山（Mount Sumeru）。他們常常喜歡待在深山中，一心尋求正道，這浮世不會長久停留，如同山間湍急的流水。人的生命如同漂浮的雲彩，轉眼間就會消散，墜入三有（欲界、色界、無色界）之中，迷失在生死輪迴里。我不會執著于愚癡和迷惑，要遠離虛妄，色、聲等五欲塵埃，不是菩薩應該追求的境界。

【English Translation】 English version Great is the fault, to be forever in the cycle of rebirth, with no escape. I now seek liberation, generating the great Bodhi mind (mind of enlightenment), and distancing myself from all worldly defilements. The body of all women is the root of all evils and impurities. I view them as enemies. Greed and hatred always accompany each other, causing us to wander in the cycle of birth and death, binding all sentient beings, and constantly placing us in dangerous situations. Moreover, this appearance of a woman, the exterior is skin covering impurities, and the interior is blood, flesh, bones, marrow, intestines, stomach, large and small intestines, eye mucus, tears, nasal mucus, saliva, etc. How can such a filthy body be loved? It is like a poisonous tree, whose flowers are loved when they bloom, but when the flowers are picked, the poison enters the body, and one unknowingly loses their life. Countries, cities, palaces, music, and dances are ultimately not firm, like dreams and illusions. They are also like trees in spring, with lush leaves and fragrance, but once winter arrives, they wither and decay; women and wealth will also vanish like this soon. The foolish and chaotic mind is often submerged in the sea of greed, where conflicts give rise to hatred and jealousy, leading to mutual killing. When fathers, kings, relatives, wives, and children fall into evil realms, who can save them? Bodhisattvas (enlightened beings), who possess great wisdom, keep their minds and bodies in constant tranquility, viewing all things as grass and trees, and remaining unmoved like Mount Sumeru. They often prefer to stay in deep mountains, seeking the right path with a single mind. This fleeting world will not last long, like the rapid flow of mountain streams. Human life is like floating clouds, which will scatter in an instant, falling into the three realms of existence (desire realm, form realm, formless realm), and lost in the cycle of birth and death. I will not cling to foolishness and delusion, I will distance myself from falsehood. The dust of the five desires of form and sound are not the realm that a Bodhisattva should pursue.

福盡無福生、　　業盡復生業，　　如鳥禁籠中，　　長不得自在。　　六塵如毒蛇，　　損惱于眾生；　　四大不堅實，　　猶如空聚落。　　父王今當知：　　速舍虛妄境，　　歸趣真解脫，　　常運妙法船，　　度脫於三有。　　迷者令覺悟、　　禁縛得解脫、　　患苦使獲安、　　盲者與開目、　　貧窮賜珍財，　　悉令離憂苦。　　復為眾有情，　　枯竭貪愛河、　　照燭黑暗路、　　廣佈于云雷、　　降霔甘露雨、　　除熱得清涼，　　成就最上智。　　父王今當知：　　何人懷慈忍，　　而欲作怨家？　　何人具智慧，　　怖見佛、法、僧？　　何人有眼目，　　入于險路行？　　何人得菩提，　　而欲作散亂？　　如斯有智人，　　必不行邪道。　　我寧上須彌，　　投身入大海，　　於此五欲塵，　　終不生染著。　　所有諸婇女、　　並及於眷屬，　　請王速將歸，　　於此勿久住。　　在家多過失，　　障蔽佛菩提。　　我舍於國城、　　及諸眷屬等，　　行詣于深山，　　修習清凈行，　　志求無上道。』」

爾時，佛告尊者護國言：「彼福光太子處於寶殿，是諸童女圍繞侍從，太子觀之深生厭離，於三威儀中行、住、坐

【現代漢語翻譯】現代漢語譯本福報享盡就沒有福報產生，業力消盡又會產生新的業力。就像被關在籠中的鳥兒，永遠無法獲得自由自在。六塵（色、聲、香、味、觸、法）如同毒蛇，損害惱亂眾生；四大（地、水、火、風）並不堅實，猶如空無一人的村落。父王您現在應當明白：迅速捨棄虛妄的境界，歸向真正的解脫，常常駕馭著微妙的佛法之船，度脫於三有（欲界、色界、無色界）。使迷惑的人覺悟，使被束縛的人得到解脫，使受苦的人獲得安樂，使盲人重見光明，使貧窮的人得到珍貴的財寶，使他們都遠離憂愁痛苦。還要為一切有情眾生，枯竭貪愛的河流，照亮黑暗的道路，廣佈如雲如雷的佛法，降下甘露般的法雨，消除熱惱得到清涼，成就最上等的智慧。父王您現在應當明白：什麼人懷有慈悲忍辱之心，卻想要與人結怨？什麼人具有智慧，會害怕見到佛、法、僧（佛教三寶）？什麼人有眼睛，卻要走入危險的道路？什麼人已經證得菩提（覺悟），卻想要散亂心神？像這樣有智慧的人，必定不會走上邪路。我寧願登上須彌山（佛教中的聖山），投身於大海之中，對於這五欲（色、聲、香、味、觸）的塵勞，終究不會產生染著。所有這些美麗的女子，以及所有的眷屬，請父王您迅速帶他們回去，不要在這裡久留。在家生活有很多過失，會障礙佛的菩提智慧。我將捨棄國都城池，以及所有的眷屬等等，前往深山之中，修習清凈的修行，立志追求無上的佛道。』當時，佛告訴尊者護國說：『那位福光太子身處寶殿，被眾多童女圍繞侍奉，太子觀察這一切，內心深感厭離，在行、住、坐這三種威儀中，

【English Translation】 English version When blessings are exhausted, no more blessings arise; when karma is exhausted, karma arises again. Like a bird confined in a cage, it can never be free. The six dusts (form, sound, smell, taste, touch, and dharma) are like poisonous snakes, harming and troubling sentient beings; The four great elements (earth, water, fire, and wind) are not solid, like an empty village. Father, you should now understand: quickly abandon the illusory realms, Return to true liberation, always navigate the wonderful Dharma boat, To deliver beings from the three realms of existence (desire realm, form realm, formless realm). Enlighten the deluded, Liberate the bound, bring peace to the suffering, Give sight to the blind, bestow precious treasures to the poor, And enable them all to be free from sorrow and suffering. Furthermore, for all sentient beings, Dry up the river of craving, illuminate the dark path, Spread the Dharma like clouds and thunder, and send down the sweet dew of Dharma rain, Eliminate heat and obtain coolness, and achieve the supreme wisdom. Father, you should now understand: who with compassion and forbearance, Would want to make enemies? Who with wisdom, Would be afraid to see the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism)? Who with eyes, Would walk on a dangerous path? Who has attained Bodhi (enlightenment), Would want to be distracted? Such a wise person, Would certainly not walk on a wrong path. I would rather climb Mount Sumeru (a sacred mountain in Buddhism), And throw myself into the great ocean, than to be attached to the five desires (form, sound, smell, taste, and touch). All these beautiful women, And all the family members, please, father, quickly take them back, Do not stay here for long. There are many faults in living at home, Which obstruct the Bodhi wisdom of the Buddha. I will abandon the capital city, And all the family members, etc., and go to the deep mountains, To practice pure conduct, and aspire to the supreme path of Buddhahood.』 At that time, the Buddha told the Venerable Protector of the Country: 『That Prince Fukkoang was in the palace, surrounded by many maidens, the prince observed all this and felt deep aversion, in the three postures of walking, standing, and sitting,

時，求斷一切煩惱。于月初八日于地而坐，正意思惟離諸塵染。

「作是觀已，于中夜時忽聞空中凈光天子贊佛、贊法及苾芻眾。如是聞已，身毛皆豎，悲喜交並，合掌向空以頌問曰：

「『虛空諸天大慈愍，　　發聲稱讚贊何人？　　我要歸依求出離，　　愿樂聽聞為開演。』

「爾時，凈光天子于虛空中聞彼所問，而為太子說所贊事，以頌答曰：

「『我今稱讚大沙門，　　彼佛名曰成義意，　　常以十善化群迷，　　救濟孤獨諸有苦。　　方便、智慧最為上，　　功德、神力無有比，　　常有十千那由他，　　苾芻之眾恒恭敬。』　　太子復問凈光天：　　『有何功德及相好？　　彼佛所行菩提行，　　重為宣說我樂聞。』

「爾時，凈光天子復為太子說佛功德、相好，以頌答曰：

「『佛頂如須彌，　　出衆而高顯；　　螺發而紺青，　　右旋俱齊整；　　眉間白毫光，　　照耀如千日；　　目紺凈分明，　　猶如青蓮葉；　　頷臆如師子，　　唇色勝頻婆；　　齒密無缺減，　　白類如珂雪；　　臍輪廣右旋，　　如凈頗璃寶；　　舌色如紅蓮，　　廣長而薄凈，　　舒展覆面輪，　　此相最微妙。　　梵音而清響，　　美妙出世間，　　一切

【現代漢語翻譯】現代漢語譯本當時，他爲了斷除一切煩惱，在每月初八那天坐在地上，專心思考如何遠離塵世的污染。在這樣觀想之後，半夜時分，他忽然聽到空中傳來凈光天子讚美佛、讚美佛法以及讚美比丘僧眾的聲音。聽到這些，他全身汗毛豎立，悲喜交加，合掌向天空，用偈頌問道：『虛空中的諸位天神啊，你們如此慈悲，發出聲音稱讚的是哪位？我想要皈依，尋求解脫，希望你們能為我開示。』這時，凈光天子在虛空中聽到他的提問，就為太子講述他所讚美的事情，用偈頌回答說：『我今天稱讚的是大沙門（偉大的修行者），那位佛陀名為成義意（成就意義）。他常常用十善（不殺生、不偷盜等十種善行）來教化迷途的眾生，救濟孤獨和受苦的人們。他的方便（善巧的方法）和智慧最為殊勝，功德和神力無可比擬。他常有十千那由他（極大的數字）的比丘僧眾恭敬地圍繞著他。』太子又問凈光天子：『他有什麼樣的功德和相好（佛的莊嚴相貌）？那位佛陀所修行的菩提道（覺悟之道）是什麼？請詳細地為我宣說，我非常樂意聽聞。』這時，凈光天子又為太子講述佛陀的功德和相好，用偈頌回答說：『佛陀的頭頂像須彌山（佛教中的聖山）一樣，在眾人中顯得高聳突出；他的頭髮像螺紋一樣呈紺青色，向右旋轉，整齊一致；眉間有白毫光，照耀如同千個太陽；眼睛紺青清澈，如同青蓮花瓣；下巴和胸膛像獅子一樣雄偉；嘴唇的顏色勝過頻婆果（一種紅色水果）；牙齒緊密沒有缺損，潔白如珂雪（潔白的玉石）；肚臍寬廣向右旋轉，如同清凈的琉璃寶；舌頭顏色像紅蓮花，寬廣而薄，清凈；伸展開來可以覆蓋整個面部，這是最微妙的相好。他的梵音（清凈的聲音）清亮響徹，美妙超凡，一切'

【English Translation】 English version At that time, seeking to sever all afflictions, he sat on the ground on the eighth day of the lunar month, contemplating with focused mind how to be free from the defilements of the world. Having made this contemplation, in the middle of the night, he suddenly heard the pure light Deva in the sky praising the Buddha, the Dharma, and the Bhikshu Sangha. Upon hearing this, the hair on his body stood on end, and he was filled with both sorrow and joy. He joined his palms together towards the sky and asked in verse: 'O compassionate Devas in the sky, who are you praising with your voices? I wish to take refuge and seek liberation; I am eager to hear your explanation.' At that time, the pure light Deva, hearing his question in the sky, explained to the prince what he was praising, answering in verse: 'I am praising the great Shramana (great ascetic), that Buddha named Cheng Yi Yi (Accomplishment of Meaning). He constantly uses the ten virtues (not killing, not stealing, etc.) to guide the deluded beings, and he rescues the lonely and those who suffer. His skillful means and wisdom are the most supreme, and his merits and spiritual powers are unparalleled. He is always respectfully surrounded by ten thousand nayutas (a very large number) of Bhikshu Sangha.' The prince then asked the pure light Deva: 'What are his merits and marks of excellence (auspicious marks of a Buddha)? What is the Bodhi path (path to enlightenment) that the Buddha practices? Please explain it to me in detail, for I am eager to hear.' At that time, the pure light Deva again described the Buddha's merits and marks of excellence to the prince, answering in verse: 'The crown of the Buddha's head is like Mount Sumeru (a sacred mountain in Buddhism), standing tall and prominent among all; his hair is like conch shells, dark blue, spiraling to the right, and perfectly aligned; between his eyebrows is a white hair emitting light, shining like a thousand suns; his eyes are dark blue and clear, like the petals of a blue lotus; his chin and chest are majestic like a lion; the color of his lips surpasses the bimba fruit (a red fruit); his teeth are close together without gaps, as white as kasha snow (pure white jade); his navel is wide and spirals to the right, like a pure crystal treasure; his tongue is the color of a red lotus, wide, thin, and pure; when extended, it can cover his entire face, this is the most subtle mark of excellence. His Brahma voice (pure voice) is clear and resounding, beautiful and transcendent, all'

諸天人，　　聞者皆歡喜。　　假使百千樂，　　莫等佛音聲，　　功德廣無邊，　　能斷眾生惑，　　令行菩提行。　　複次諸飛鳥，　　名曰緊那啰、　　鴛鴦、俱枳羅、　　嚩哩呬拏、鵝、　　具沙、俱拏羅、　　迦陵、頻伽等，　　各有色相嚴；　　佛相好亦然。　　佛以一言辭，　　隨眾各得解，　　近遠平等聞。　　如來法自在，　　項頸長細妙，　　量等於身份；　　臂膊而𦟛圓，　　垂手過於膝，　　如是妙端嚴，　　七處皆平滿。　　雙肱如象鼻，　　兩腨勝鹿王；　　陰相而藏隱，　　猶如龍馬王；　　身毛紺右旋，　　無畏如師子；　　佛頂如天蓋，　　嚴飾金色身；　　行步同牛王，　　足現千輻輪，　　莎悉帝迦相，　　如是廣端嚴，　　世間甚希有。　　汝今若親近，　　有德與無德、　　有福及無福，　　一一自當知。　　若有稱佛名，　　贊毀俱不著，　　如蓮在水中，　　淤泥不可染。　　我佛大導師，　　世間無有上。』」

佛說護國尊者所問大乘經卷第三大正藏第 12 冊 No. 0321 佛說護國尊者所問大乘經

佛說護國尊者所問大乘經卷第四

西天譯經三藏朝散大夫試鴻臚卿傳法大師臣

【現代漢語翻譯】現代漢語譯本諸天人和人們，聽到這些都非常歡喜。即使有成百上千種美妙的音樂，也比不上佛陀的聲音。佛陀的功德廣大無邊，能夠斷除眾生的迷惑，使他們修行菩提之道。再說那些飛鳥，名叫緊那羅（Kinnara，天上的樂神）、鴛鴦、俱枳羅（Kokila，杜鵑）、嚩哩呬拏（Varhina，孔雀）、鵝、具沙（Kusa，一種鳥）、俱拏羅（Kunala，一種鳥）、迦陵頻伽（Kalavinka，妙音鳥）等，各自都有莊嚴的色彩和形態；佛陀的相好也是如此。佛陀用一種語言，讓所有眾生都能各自理解，無論遠近都能平等地聽到。如來的法是自在的，他的脖頸修長而細妙，長度與身體的比例相稱；他的手臂圓潤而豐滿，垂下的手超過膝蓋，如此美妙端莊，身體的七處都平滿。雙臂像象鼻一樣有力，兩腿像鹿王一樣健美；陰部隱藏起來，如同龍馬之王；身上的毛髮呈紺青色，向右旋轉，無畏如同獅子；佛陀的頭頂像天蓋一樣，裝飾著金色的身體；行走如同牛王一樣穩健，腳底顯現千輻輪的圖案，還有莎悉帝迦（Svastika，吉祥的符號）的圖案，如此廣大的端莊，世間非常稀有。你們現在如果親近佛陀，無論有德還是無德，有福還是無福，都會各自明白。如果有人稱念佛陀的名號，對於讚揚或譭謗都不執著，如同蓮花在水中，不會被淤泥所污染。我的佛陀是偉大的導師，世間沒有比他更高的了。《佛說護國尊者所問大乘經》卷第三《佛說護國尊者所問大乘經》卷第四西天譯經三藏朝散大夫試鴻臚卿傳法大師臣

【English Translation】 English version All the gods and humans, upon hearing this, were filled with joy. Even if there were hundreds and thousands of delightful music, they could not compare to the voice of the Buddha. The Buddha's merits are vast and boundless, capable of cutting through the delusions of all beings, leading them to practice the path of Bodhi. Furthermore, there are those birds, named Kinnara (celestial musicians), mandarin ducks, Kokila (cuckoos), Varhina (peacocks), geese, Kusa (a type of bird), Kunala (a type of bird), Kalavinka (birds with melodious voices), and others, each with their own magnificent colors and forms; the Buddha's marks and characteristics are also like this. The Buddha uses one single language, allowing all beings to understand individually, and all can hear equally, whether near or far. The Tathagata's Dharma is free and unconstrained, His neck is long, slender, and exquisite, its length proportionate to the body; his arms are round and full, his hands hang down past his knees, so wonderfully dignified, and the seven parts of his body are all full and even. His arms are as powerful as an elephant's trunk, his legs are as strong as a deer king; his private parts are concealed, like the king of dragon horses; the hair on his body is dark blue, spiraling to the right, fearless like a lion; the top of the Buddha's head is like a heavenly canopy, adorned with a golden body; his gait is as steady as a bull king, the soles of his feet display the pattern of a thousand-spoked wheel, and the pattern of Svastika (auspicious symbol), such vast dignity, is extremely rare in the world. If you now draw near to the Buddha, whether you are virtuous or not, blessed or not, you will each understand for yourselves. If someone recites the name of the Buddha, they are not attached to praise or blame, like a lotus in water, not stained by the mud. My Buddha is a great teacher, there is no one higher than him in the world. The Sutra of the Great Vehicle Spoken by the Buddha, as Asked by the Venerable Protector of the Nation, Volume Three The Sutra of the Great Vehicle Spoken by the Buddha, as Asked by the Venerable Protector of the Nation, Volume Four Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, from the Western Heaven

施護奉　詔譯

佛告尊者護國言：「爾時，福光太子聞虛空中凈光天子贊佛、法、僧無量功德，相好、莊嚴之事，心大歡喜。正意繫心，端坐思惟：『彼佛、世尊具足功德，所說妙法真實無謬，聲聞弟子梵行清白。』又復思惟：『輪迴大苦，一切眾生愚癡障蔽，不覺、不知，常以身見起諸惑染、廣增過失，生死輪迴相續不絕，諸有智者應當遠離。』又復思惟：『愚癡迷暗起三種思——動發身語、造善惡業、熏識成種——如是，名色、六入、觸、受苦報相續，愛、取纏潤，增長有支。如是，結生、老、死。誰免？我觀生死少味多苦、逼迫身心，是可厭患。速宜親近彼佛、如來微妙之法，斷諸煩惱求出輪迴。若近惡友、耽著欲樂，人天之報尚不能得，何況阿耨多羅三藐三菩提？』

「爾時，福光太子作是念已，於此宮城深生厭離：『我今於此終不解脫，宜應速舍，別求靜處修習梵行。』時彼太子發此志已，即便離殿欲往門出，又慮親眷而為留難，遂卻上殿，面東而立，遙告佛曰：『成義如來、應、正等覺具一切智，神力廣大。愿賜慈悲救護於我，我於此處擲身出外，欲求解脫。』作是語已即便擲身，佛以神足舒其右手放大光明照太子身，其光化為千葉蓮花承太子足。又此蓮花復出百千微妙光明照于太子令心適

【現代漢語翻譯】現代漢語譯本佛陀告訴尊者護國說：『那時，福光太子聽到虛空中凈光天子讚歎佛、法、僧無量的功德，以及佛的相好和莊嚴，心中非常歡喜。他專心致志，端坐思惟：『那位佛、世尊具足一切功德，所說的妙法真實不虛，聲聞弟子們的修行清凈無染。』他又思惟：『輪迴是巨大的痛苦，一切眾生都被愚癡矇蔽，不覺悟、不知道，常常以『身見』生起各種迷惑和染污，不斷增加過失，生死輪迴相續不斷，有智慧的人應當遠離這些。』他又思惟：『愚癡和迷惑會產生三種思緒——引發身語行為、造作善惡業、薰染意識形成種子——這樣，名色（五蘊）、六入（六根）、觸、受等苦報就會相續不斷，愛和取如同纏繞的繩索，滋潤增長有支（十二因緣），從而導致結生、衰老和死亡。誰能免除這些呢？我看到生死輪迴少有快樂而多有痛苦，逼迫身心，實在令人厭惡。我應該儘快親近那位佛、如來的微妙之法，斷除一切煩惱，尋求脫離輪迴。如果親近惡友、貪戀慾望享樂，連人天的果報都不能得到，更何況是無上正等正覺（阿耨多羅三藐三菩提）呢？』『那時，福光太子產生這樣的想法后，對這座宮城深感厭惡：『我在這裡終究無法解脫，應該儘快捨棄這裡，到別處尋求清凈之地修行。』當時，太子發下這個決心后，就離開宮殿想要從門出去，又擔心親人會阻攔他，於是又回到殿上，面向東方站立，遙向佛陀說道：『成義如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）具足一切智慧，神力廣大。愿您慈悲救護我，我將從這裡跳出去，想要尋求解脫。』說完這話，他就跳了下去，佛陀用神足伸出右手，放出大光明照耀太子的身體，那光明化為千葉蓮花，承托著太子的腳。這蓮花又放出百千微妙的光明，照耀著太子，使他心生歡喜。

【English Translation】 English version The Buddha said to the Venerable Protector of the Country: 'At that time, Prince Fukguang (福光, 'Light of Fortune') heard the Pure Light Deva (凈光天子, 'Pure Light Heavenly Being') in the sky praising the immeasurable merits of the Buddha, Dharma, and Sangha, as well as the Buddha's excellent marks and adornments, and his heart was filled with great joy. He focused his mind and sat in contemplation, thinking: 'That Buddha, the World Honored One, is endowed with all merits, the wonderful Dharma he speaks is true and without error, and the monastic disciples are pure in their conduct.' He further contemplated: 'The cycle of rebirth is a great suffering, and all sentient beings are obscured by ignorance, unaware and unknowing. They constantly give rise to delusions and defilements based on the 'self-view,' increasing their faults, and the cycle of birth and death continues without end. Those with wisdom should distance themselves from this.' He also thought: 'Ignorance and delusion give rise to three kinds of thoughts—initiating actions of body and speech, creating good and bad karma, and imprinting consciousness to form seeds—thus, the aggregates of form (名色, 'name and form'), the six sense bases (六入, 'six entrances'), contact, and feeling of suffering continue, and craving and grasping, like entangling ropes, nourish and increase the limbs of existence (有支, 'limbs of existence'), leading to rebirth, old age, and death. Who can escape this? I see that the cycle of birth and death has little joy and much suffering, oppressing the body and mind, and it is truly detestable. I should quickly draw near to that Buddha, the Tathagata's wonderful Dharma, cut off all afflictions, and seek liberation from the cycle of rebirth. If I associate with evil friends and indulge in sensual pleasures, I will not even attain the rewards of humans and devas, let alone Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, 'Unsurpassed Perfect Enlightenment')?' 'At that time, after Prince Fukguang had these thoughts, he felt a deep aversion to the palace: 'I will never find liberation here. I should quickly leave this place and seek a quiet place to practice the holy life.' Having made this resolution, the prince left the palace, intending to go out through the gate. However, he worried that his relatives would try to stop him, so he returned to the palace hall, stood facing east, and addressed the Buddha from afar: 'Tathagata (如來, 'Thus Come One'), Arhat (應供, 'Worthy One'), Samyaksambuddha (正等覺, 'Perfectly Enlightened One'), who is endowed with all wisdom and great spiritual power, please have compassion and protect me. I will throw myself out from here, seeking liberation.' Having said this, he threw himself down. The Buddha extended his right hand with his divine power, emitting great light that illuminated the prince's body. The light transformed into a thousand-petaled lotus flower, supporting the prince's feet. This lotus flower then emitted hundreds of thousands of subtle lights, illuminating the prince and making his heart joyful.'

悅，經須臾間將至佛前。佛攝光明，蓮花不現。

「爾時，太子如山而下，即到佛前，合掌恭敬，旋繞世尊，志心稱念：『南無成義意如來、應、正等覺、所說妙法及苾芻眾，我悉歸依。』作是語已，五體投地禮佛千拜，即以伽陀讚歎佛曰：

「『稽首無上大醫王，　　我身大患久未除，　　愿佛慈愍垂救度，　　少賜如來妙法藥。　　晝夜獨坐自思惟，　　一心求離五欲境，　　空界天人發聲言，　　勸導歸依來佛所。　　佛為出世大導師，　　何得眾生造過失？　　于大難中垂救護，　　令彼盲迷開智眼。　　我今雖發信佛心，　　貧乏如來功德寶，　　求出纏縛趣解脫，　　愿佛慈悲垂攝受，　　于其暗室燃慧燈，　　破我疑惑、無明等，　　宣揚清凈妙法門，　　如佛所行菩提道。　　稽首無比大醫王，　　滿我意願除諸病，　　一切妄想悉消除，　　拋離惡趣到彼岸，　　永出煩惱大海中，　　常行如來八正道。　　如是真實為我說，　　如佛所說我行之，　　志求無上大菩提，　　修習菩薩真實行。　　成就福德無盡報，　　舍於世壽為法壽，　　一切纏縛永斷除，　　究竟圓滿菩提道。』」

佛告尊者護國言：「爾時，成義意如來見彼太子信心清凈，

【現代漢語翻譯】現代漢語譯本悅，在很短的時間內就來到了佛前。佛收回了光明，蓮花也消失了。『那時，太子像山一樣走下來，立刻來到佛前，合掌恭敬，圍繞世尊行走，一心稱念：』皈依成義意如來（成就意義的如來）、應（應供）、正等覺（正等覺悟者），以及他所說的妙法和比丘僧眾，我全部皈依。』說完這些話，他五體投地向佛禮拜千次，並用偈頌讚嘆佛說：『頂禮無上的大醫王，我身上的大病很久都沒有消除，愿佛慈悲憐憫垂憐救度，稍微賜予我如來的妙法之藥。我日夜獨自靜坐思考，一心想要遠離五欲的境界，空中的天人發出聲音，勸導我皈依來到佛的處所。佛是出世的大導師，為什麼眾生還會犯下過錯？在巨大的災難中垂憐救護，讓那些盲目迷失的人開啟智慧的眼睛。我如今雖然發起了信佛的心，卻缺乏如來的功德寶藏，尋求脫離纏縛走向解脫，愿佛慈悲垂憐攝受，在黑暗的房間里點燃智慧的燈，破除我的疑惑、無明等等，宣揚清凈的妙法之門，如同佛所行的菩提道。頂禮無比的大醫王，滿足我的意願消除各種疾病，一切妄想都消除，拋離惡道到達彼岸，永遠脫離煩惱的大海，常常修行如來的八正道。這些真實的話語請為我宣說，如同佛所說的那樣我會去實行，立志追求無上的大菩提，修習菩薩真實的修行。成就無盡的福德果報，捨棄世俗的壽命而追求法身慧命，一切纏縛永遠斷除，最終圓滿菩提之道。』佛告訴尊者護國說：『那時，成義意如來看到那位太子信心清凈，』

【English Translation】 English version Yue, in a very short time, arrived before the Buddha. The Buddha withdrew his light, and the lotus flower disappeared. 'At that time, the prince descended like a mountain, immediately came before the Buddha, joined his palms in reverence, walked around the World Honored One, and wholeheartedly recited: 'I take refuge in Tathagata Cheng Yi Yi (Tathagata of Accomplished Meaning), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), and the wonderful Dharma he has spoken, and the Sangha of Bhikshus (monks), I take refuge in all of them.' Having said these words, he prostrated himself before the Buddha a thousand times, and praised the Buddha with a gatha (verse), saying: 'I bow my head to the unsurpassed Great Physician King, my great illness has not been cured for a long time, may the Buddha have compassion and grant salvation, and bestow upon me a little of the Tathagata's wonderful Dharma medicine. Day and night I sit alone and contemplate, wholeheartedly seeking to leave the realm of the five desires, the heavenly beings in the sky utter voices, urging me to take refuge and come to the Buddha's place. The Buddha is the great guide who has come into the world, why do sentient beings still commit faults? In great difficulties, may you have compassion and protect, and let those who are blind and lost open their eyes of wisdom. Although I have now developed faith in the Buddha, I lack the treasure of the Tathagata's merits, seeking to escape from bondage and attain liberation, may the Buddha have compassion and accept me, in the dark room light the lamp of wisdom, break my doubts, ignorance, etc., proclaim the pure and wonderful Dharma gate, like the Bodhi path that the Buddha has walked. I bow my head to the incomparable Great Physician King, fulfill my wishes and remove all diseases, eliminate all delusions, cast off the evil paths and reach the other shore, forever escape from the sea of afflictions, and always practice the Tathagata's Eightfold Noble Path. Please speak these true words for me, and as the Buddha has said, I will practice them, aspiring to the unsurpassed Great Bodhi, cultivating the true practice of a Bodhisattva. Accomplish the endless reward of merit, abandon worldly life for the life of Dharma, all bonds will be forever severed, and ultimately perfect the Bodhi path.' The Buddha said to the Venerable Protector of the Nation: 'At that time, Tathagata Cheng Yi Yi saw that prince's faith was pure,'

善根純熟，即為宣說菩薩行法。福光太子聞是法已，得總持門、證妙解脫、成就五通，踴身空中散花供養。作供養已，從虛空中下，合掌向佛讚歎如來，即說頌曰：

「『稽首我佛真金色，　　相好最上面如月，　　功德、智慧無等倫，　　永離三有常清凈。　　牟尼螺髻紺青色，　　高顯清凈如須彌。　　我觀無等無邊佛，　　眉間毫光普照耀，　　如軍那花及朗月，　　過於珂雪與硨磲，　　如是皎潔大光明，　　除滅眾生諸罪暗。　　目凈輝朗如青蓮，　　常以慈顏顧我等，　　怨、親無二平等觀，　　有情、無情俱獲益。　　舌如赤銅而廣長，　　或覆面輪、或大千，　　應機流演大小乘，　　普救世間諸有苦。　　我今頂禮如來齒，　　四十齊密白如珂，　　四牙鋒利若金剛，　　俱發光明濟群品。　　我今禮佛真實語，　　離諸虛誑綺言辭，　　通達性相甚深文，　　破暗除迷百千剎。　　梵王、帝釋、護世主、　　龍、天八部及三塗，　　如是蒙光苦惱除，　　俱出輪迴生死海。　　我佛雙腨如鹿王，　　行似牛王舉步穩，　　下足登涉地面時，　　山川大地俱震動；　　我佛身相妙端嚴，　　面板柔軟真金色，　　一切世間無有比，　　眾生見者無厭足。

【現代漢語翻譯】現代漢語譯本當善根完全成熟時，就為他們宣說菩薩的修行方法。福光太子聽聞此法后，獲得了總持門（能記住一切教法的能力）、證得了微妙的解脫、成就了五神通，他躍身到空中散花供養佛陀。做完供養后，他從空中下來，合掌向佛陀讚歎如來，並說了以下偈頌：『我頂禮我的佛陀，您身如真金般閃耀，相貌美好無比，如同滿月一般。您的功德和智慧無與倫比，永遠脫離三有（欲界、色界、無色界），常保清凈。牟尼（釋迦牟尼佛）的螺髻呈紺青色，高聳而清凈，如同須彌山（佛教中的聖山）。我觀見無與倫比、無邊無際的佛陀，您眉間的毫光普照一切，如同軍那花（一種白色花）和明月一般，勝過珂雪（潔白的雪）和硨磲（一種白色寶石），如此皎潔的大光明，能消除眾生的一切罪惡和黑暗。您的眼睛清澈明亮，如同青蓮花一般，總是以慈祥的面容關照我們，對怨恨和親近的人都平等看待，使有情眾生和無情之物都能獲得利益。您的舌頭如同赤銅般廣長，有時覆蓋面輪，有時覆蓋大千世界，能根據眾生的根機宣說大乘和小乘佛法，普遍救度世間一切受苦的眾生。我今天頂禮如來的牙齒，四十顆牙齒整齊緊密，潔白如珂，四顆牙齒鋒利如金剛，都發出光明，救濟一切眾生。我今天禮敬佛陀的真實之語，遠離一切虛妄和綺麗的言辭，通達性相（事物的本質和現象）的甚深教義，破除黑暗，消除百千世界的迷惑。梵王（色界天的統治者）、帝釋（欲界天的統治者）、護世主（守護世界的諸神）、龍、天八部（天龍八部）以及三塗（地獄、餓鬼、畜生），都蒙受佛光，消除苦惱，一同脫離輪迴生死的苦海。我的佛陀雙腿如同鹿王般健壯，行走時如同牛王般步伐穩健，當雙腳踏在地面上時，山川大地都會震動；我的佛陀身相美妙端莊，面板柔軟如真金，一切世間都無法比擬，眾生見到都會感到歡喜，永不厭倦。』

【English Translation】 English version When the roots of goodness are fully matured, the Bodhisattva's practices are then expounded. Prince Fukko (Light of Fortune) upon hearing this Dharma, attained the Dharani gate (the ability to remember all teachings), realized wondrous liberation, and achieved the five supernormal powers. He leaped into the air, scattering flowers as offerings. After making the offerings, he descended from the sky, joined his palms, praised the Tathagata, and spoke the following verses: 'I bow my head to my Buddha, whose body shines like true gold, whose features are most beautiful, like the full moon. Your merits and wisdom are unparalleled, forever free from the three realms of existence (desire realm, form realm, formless realm), and always pure. Muni's (Shakyamuni Buddha) hair whorl is dark blue, high and pure, like Mount Sumeru (the sacred mountain in Buddhism). I behold the incomparable, boundless Buddha, the light from between your eyebrows shines everywhere, like the Kunda flower (a white flower) and the bright moon, surpassing the whiteness of snow and the conch shell (a white gem). Such bright and great light eliminates all the sins and darkness of sentient beings. Your eyes are clear and bright, like blue lotus flowers, always looking upon us with a compassionate face, viewing enemies and loved ones equally, so that both sentient and insentient beings may benefit. Your tongue is like red copper, broad and long, sometimes covering your face, sometimes covering the great chiliocosm, able to expound the Dharma of the Great and Small Vehicles according to the capacity of beings, universally saving all suffering beings in the world. Today I bow to the Tathagata's teeth, forty teeth aligned closely, white as conch shells, four teeth sharp as diamonds, all emitting light, saving all beings. Today I pay homage to the Buddha's true words, free from all falsehood and flowery language, understanding the profound teachings of nature and appearance (the essence and phenomena of things), breaking through darkness, and eliminating the confusion of hundreds of thousands of worlds. Brahma (ruler of the Form Realm), Indra (ruler of the Desire Realm), the protectors of the world, the dragons, the eight classes of gods and demons (Devas and Asuras), and the three evil paths (hell, hungry ghosts, animals), all receive the Buddha's light, eliminating suffering, and together escaping the sea of samsara (the cycle of birth and death). My Buddha's legs are strong like a deer king, walking with the steady steps of a bull king, when your feet touch the ground, the mountains and earth shake; my Buddha's form is beautiful and dignified, your skin is soft like true gold, incomparable in all the world, beings who see you are filled with joy, never tiring.'

佛於過去百千劫，　　能捨一切利眾生，　　俱令離苦出煩籠，　　我今歸禮大慈父；　　佛以法財施一切、　　持戒、忍辱、精進修、　　禪定、智慧悉圓明，　　我今禮佛無等智；　　我佛無畏大師子，　　能破無邊煩惱魔，　　善療眾病悉消除，　　我今頂禮滅三毒。　　身、口、意業無塵染，　　三界無著出水蓮，　　梵音深妙如梵天，　　迦陵、頻伽聲莫比。　　我今禮佛出三有，　　常觀世界如幻化、　　如夢、如電非久停，　　無人、無我、無眾生。　　法本空寂無有生，　　不能知悟隨輪轉，　　垂慈廣為諸眾生，　　方便隨機宣妙法。　　大聖醫王眾所歸，　　恒治老、死、憂、悲、惱，　　如是普利諸眾生，　　各令善逝人天路。　　如是慈悲牟尼主，　　常愍輪迴六道中，　　如蟻循環無了期，　　引彼愚盲得正路。　　如是依法證菩提，　　具法自在利世間，　　如佛所說八正道，　　聞者適悅生敬愛。　　佛聲微妙過梵天、　　巘達哩嚩、緊那啰、　　及諸天女美妙音，　　非似佛聲多方便。　　清凈語音功德普，　　眾生隨類各得聞，　　如是為乘趣菩提，　　一一離凡得解脫。　　種種上妙物供佛，　　獲得最上人天福，　　

【現代漢語翻譯】現代漢語譯本佛陀在過去無數劫中，能夠捨棄一切利益來幫助眾生，使他們脫離痛苦和煩惱的束縛，我今天歸依禮敬這位大慈悲的父親。佛陀以佛法和財富佈施一切，持守戒律，修習忍辱和精進，禪定和智慧都圓滿光明，我今天禮敬佛陀那無與倫比的智慧。我的佛陀是無畏的大師子，能夠破除無邊的煩惱魔障，善於治療眾生的各種疾病，我今天頂禮佛陀，以滅除貪、嗔、癡三毒。佛陀的身、口、意業清凈無染，如同出離三界而不染著的蓮花，佛陀的聲音深奧美妙如同梵天，迦陵頻伽（一種鳥）的聲音也無法比擬。我今天禮敬佛陀，以求脫離欲界、色界、無色界三有，常常觀察世界如夢幻泡影，如夢境、閃電般短暫不停留，其中沒有真實的人、我、眾生。佛法本性空寂，沒有生起，不能領悟的人就會隨業力輪轉，佛陀垂憐眾生，廣為他們開示，以方便法門隨機宣說微妙的佛法。偉大的聖者醫王是眾生所歸依的，他恒常治療老、死、憂、悲、惱等痛苦，如此普遍利益一切眾生，使他們都能走向善道，到達人天善處。如此慈悲的牟尼（釋迦牟尼佛）主，常常憐憫在六道輪迴中的眾生，如同螞蟻循環往復沒有盡頭，引導那些愚昧盲目的人走上正道。如此依法修行證得菩提，具足佛法自在地利益世間，如同佛陀所說的八正道，聽聞的人都感到喜悅，生起敬愛之心。佛陀的聲音微妙勝過梵天，乾闥婆（天樂神）、緊那羅（天歌神）以及諸天女的美妙聲音，都比不上佛陀的聲音，佛陀的聲音具有多種方便。佛陀清凈的語音功德普遍，眾生隨各自的類別都能聽聞，如此以佛法為乘，趣向菩提，一一脫離凡夫的境界，得到解脫。以種種上妙的物品供養佛陀，可以獲得最上等的人天福報。

【English Translation】 English version The Buddha, in countless past kalpas (eons), was able to relinquish everything to benefit sentient beings, enabling them to escape suffering and the cage of afflictions. Today, I take refuge in and pay homage to this great compassionate father. The Buddha bestows Dharma and wealth upon all, upholds precepts, cultivates patience and diligence, and perfects meditation and wisdom. Today, I pay homage to the Buddha's unparalleled wisdom. My Buddha is the fearless great lion, capable of shattering the boundless demons of affliction, skilled in healing all beings' illnesses. Today, I bow in reverence to the Buddha, to extinguish the three poisons of greed, hatred, and delusion. The Buddha's actions of body, speech, and mind are pure and undefiled, like a lotus emerging from the three realms without attachment. The Buddha's voice is profound and wondrous like Brahma, unmatched even by the voice of the Kalavinka (a mythical bird). Today, I pay homage to the Buddha, seeking to escape the three realms of existence (desire, form, and formless). I constantly observe the world as illusory, like a dream, like lightning, not lasting. There is no real person, self, or sentient being. The nature of Dharma is empty and still, without arising. Those who cannot realize this will continue to revolve in the cycle of karma. The Buddha, with compassion, widely teaches all beings, using skillful means to proclaim the wondrous Dharma. The great sage, the king of physicians, is the refuge of all beings. He constantly heals the suffering of old age, death, sorrow, grief, and distress. In this way, he universally benefits all beings, guiding them to the path of goodness, to the realms of humans and gods. Such is the compassionate Muni (Shakyamuni Buddha), who constantly pities beings in the six realms of samsara, endlessly cycling like ants. He guides those who are ignorant and blind onto the right path. Thus, by practicing the Dharma, one attains Bodhi, freely benefiting the world with the Dharma. Like the Eightfold Path taught by the Buddha, those who hear it feel joy and develop reverence and love. The Buddha's voice is more wondrous than Brahma, the Gandharvas (celestial musicians), the Kinnaras (celestial singers), and the beautiful voices of the celestial maidens. None can compare to the Buddha's voice, which is full of skillful means. The Buddha's pure voice has universal merit, and beings hear it according to their respective kinds. Thus, by taking the Dharma as a vehicle, one proceeds towards Bodhi, one by one leaving the realm of ordinary beings and attaining liberation. By offering various supreme and wonderful things to the Buddha, one obtains the highest blessings of humans and gods.

或為帝主或宰臣，　　常受大富、大快樂；　　或作金輪王四洲，　　具足千子及七寶，　　恒行十善利世間，　　一切眾生皆隨順；　　或為護世、或忉利、　　或處夜摩、睹史陀、　　乃至他化與梵天，　　皆因供養諸佛得。　　如是見佛及聽法，　　俱能出離諸苦惱，　　令彼不墮惡道中，　　安樂寂靜無塵染。　　佛能安住諸世間，　　求福之者皆令福，　　如是獲福長相續，　　俱胝多劫不可盡。　　最上微妙莊嚴剎，　　眾生生者無塵垢，　　身光照耀勝天人，　　身、口、意業俱清凈。　　成就種種功德相，　　名聞流佈諸世間，　　天上人間俱敬愛，　　彼人供養諸佛得。　　我佛久離諸苦惱，　　十方佛剎皆稱讚，　　一切徒眾悉歸依，　　無不愛樂慈悲相。　　我今稽首人中尊，　　湛然不動無為相，　　令我獲證五神通，　　住立虛空伸贊佛。　　稽首無畏佛、世尊，　　無垢清凈出世間，　　所有稱讚諸功德，　　回施人天成正覺。』」

佛告尊者護國言：「爾時，發光天子于其中夜忽聞福光太子宮城之內有大哭聲，驚愕憂惶，莫知兇吉。即時將諸臣從及其眷屬來詣太子宮中，問諸宮人：『汝等云何夜來啼哭？』時彼宮人即奏王言：『福光太子

【現代漢語翻譯】現代漢語譯本或者成為帝王或大臣，常常享受巨大的財富和快樂；或者成為統治四大部洲的金輪王（轉輪聖王），擁有千子和七寶，恒常奉行十善，利益世間，一切眾生都順從他；或者成為護世神、忉利天（三十三天之主）、夜摩天（欲界第三天）、睹史陀天（欲界第四天），乃至他化自在天（欲界第六天）和梵天（色界諸天），這些都是因為供養諸佛而得到的。像這樣見到佛和聽聞佛法，都能脫離各種苦惱，使他們不墮入惡道之中，安樂寂靜，沒有塵世的污染。佛能安住于各個世間，求福的人都能得到福報，這樣獲得的福報長久相續，經歷無數劫也無法窮盡。最上微妙莊嚴的佛剎（佛的國土），眾生出生在那裡沒有塵垢，身光照耀，勝過天人，身、口、意三業都清凈。成就種種功德相，名聲流佈于各個世間，天上人間都敬愛他，這些人都是因為供養諸佛而得到的。我佛早已脫離各種苦惱，十方佛剎都稱讚他，一切弟子都歸依他，沒有不愛樂他慈悲相的。我今天稽首禮拜人中之尊，他湛然不動，具有無為之相，愿我獲得五神通，站立在虛空中讚美佛陀。稽首禮拜無畏的佛、世尊，他無垢清凈，超越世間，所有稱讚的各種功德，都回向給人和天，成就正覺（無上菩提）。』

佛告訴尊者護國說：『那時，發光天子在半夜忽然聽到福光太子宮城內有大哭的聲音，驚愕憂慮，不知道是兇是吉。立即帶領各位大臣和眷屬來到太子宮中，問各位宮人：『你們為什麼夜裡啼哭？』當時那些宮人就稟告國王說：『福光太子』

【English Translation】 English version Or they become emperors or ministers, constantly enjoying great wealth and happiness; Or they become the Cakravartin (universal monarch) ruling over the four continents, possessing a thousand sons and the seven treasures, Constantly practicing the ten virtues, benefiting the world, with all beings following them; Or they become protectors of the world, or reside in Trayastrimsa Heaven (the Heaven of the Thirty-Three), Yama Heaven (the third heaven of the desire realm), Tusita Heaven (the fourth heaven of the desire realm), Even up to Paranirmitavasavartin Heaven (the sixth heaven of the desire realm) and Brahma Heaven (the heavens of the form realm), all these are obtained through offering to the Buddhas. Like this, seeing the Buddha and hearing the Dharma, both can liberate from all sufferings, Causing them not to fall into evil paths, peaceful and tranquil, without worldly defilements. The Buddha can abide in all worlds, those who seek blessings all receive blessings, The blessings thus obtained continue for a long time, inexhaustible even after countless kalpas. In the most supreme, subtle, and adorned Buddha-lands, beings born there are without defilements, Their body light shines, surpassing gods and humans, their body, speech, and mind are all pure. They achieve various meritorious qualities, their fame spreads throughout all worlds, Both gods and humans respect and love them, these people have all obtained this through offering to the Buddhas. Our Buddha has long been free from all sufferings, praised in all Buddha-lands of the ten directions, All disciples take refuge in him, none do not love his compassionate appearance. Today, I bow my head to the honored one among humans, he is serene and unmoving, possessing the nature of non-action, May I attain the five supernormal powers, standing in the void, praising the Buddha. I bow my head to the fearless Buddha, the World Honored One, he is immaculate and pure, transcending the world, All the merits of praise, I dedicate to humans and gods, to achieve perfect enlightenment (Anuttara-samyak-sambodhi).』

The Buddha told the Venerable Protector of the Country: 『At that time, the Prince of Radiant Light, in the middle of the night, suddenly heard loud crying sounds within the palace of Prince Fortune Light, startled and worried, not knowing whether it was good or bad. Immediately, he led his ministers and retinue to the palace of the prince, asking the palace attendants: 『Why are you crying at night?』 At that time, those palace attendants reported to the king: 『Prince Fortune Light』

忽爾離宮，莫知所止，憂懼悲痛，是以啼哭。』

「爾時，發光天子聞是語已，足如蹋險，忽然躄地，良久乃穌。從地而起，心生憂惱，涕淚悲泣，欲往千城處處尋覓。

「時愛樂城中護城聖賢告于王言：『彼福光太子往詣東方禮覲供養成義意佛。』時發光天子聞是語已，即將八十四俱胝宮人婇女及百千那由他侍從眷屬周匝圍繞，往詣東方至成義意如來處。到已，五體投地禮世尊足，住立一面，合掌向佛以頌讚曰：

「『稽首歸依功德海，　　妙湛總持無等尊，　　天、龍八部眾所歸，　　一切觀佛無厭足。　　三十二相妙端嚴，　　七寶嚴身世希有，　　巍巍赫赫妙金山，　　超出世間歸命禮。　　過去難思俱胝劫，　　修行供養俱胝佛，　　深植德本廣無邊，　　成就佛身妙色相。　　佈施、持戒、忍辱行、　　精進、禪定善巧便，　　如是歷修勝行成，　　色相圓明光照耀。　　日、月、閃電、摩尼寶、　　帝釋、梵王身色光，　　如是等光對佛光，　　一時隱沒俱不現。　　佛身如現水中月，　　變化隨機亦復然，　　託夢乘象入母胎，　　舍于睹史天王位。　　佛身無相如虛空，　　示生人世救群品，　　初生七步帝釋隨，　　天上人中為最上。　　彼佛無法

【現代漢語翻譯】現代漢語譯本『突然離開宮殿，不知去向，憂愁恐懼，悲傷痛苦，因此啼哭。』『那時，發光天子聽到這話后，雙腳像踩到危險之處，突然跌倒在地，過了很久才甦醒過來。從地上起來，心中憂愁煩惱，涕淚悲泣，想要前往各個城市到處尋找。『這時，愛樂城中的護城聖賢告訴國王說：『那位福光太子前往東方，禮拜供養成義意佛（Buddha with the Meaning of Accomplished Righteousness）。』當時，發光天子聽到這話后，立即帶領八十四俱胝（koṭi，一俱胝為一千萬）宮人婇女以及百千那由他（nayuta，一那由他為一千萬）侍從眷屬，團團圍繞，前往東方，到達成義意如來（Tathāgata with the Meaning of Accomplished Righteousness）所在之處。到達后，五體投地禮拜世尊的腳，站立在一旁，合掌向佛，用偈頌讚嘆道：『稽首歸依功德海，妙湛總持無等尊，天、龍八部（Devas, Nāgas and other eight kinds of beings）眾所歸，一切觀佛無厭足。三十二相（thirty-two major marks of a Buddha）妙端嚴，七寶嚴身世希有，巍巍赫赫妙金山，超出世間歸命禮。過去難思俱胝劫，修行供養俱胝佛，深植德本廣無邊，成就佛身妙色相。佈施、持戒、忍辱行、精進、禪定善巧便，如是歷修勝行成，色相圓明光照耀。日、月、閃電、摩尼寶（maṇi jewel），帝釋（Indra）、梵王（Brahmā）身色光，如是等光對佛光，一時隱沒俱不現。佛身如現水中月，變化隨機亦復然，託夢乘象入母胎，舍于睹史天王（Tuṣita Heaven King）位。佛身無相如虛空，示生人世救群品，初生七步帝釋隨，天上人中為最上。彼佛無法』

【English Translation】 English version 'Suddenly left the palace, not knowing where he went, worried and fearful, sad and in pain, therefore weeping.' 'At that time, when the Shining Light Prince heard these words, his feet felt as if stepping on a dangerous place, and he suddenly fell to the ground, regaining consciousness after a long while. Getting up from the ground, his heart filled with worry and distress, weeping with tears, he wanted to go to every city to search everywhere.' 'At this time, the city guardian sage of the City of Love and Joy told the king: 『That Prince of Blessed Light has gone to the east to pay homage and make offerings to the Buddha with the Meaning of Accomplished Righteousness (Cheng Yi Yi Fo).』 At that time, when the Shining Light Prince heard these words, he immediately led eighty-four koṭis (a koṭi is ten million) of palace women and concubines, as well as hundreds of thousands of nayutas (a nayuta is ten million) of attendants and retinues, surrounding him, and went to the east, arriving at the place of the Tathāgata with the Meaning of Accomplished Righteousness. Upon arriving, he prostrated himself with his five limbs touching the ground at the feet of the World Honored One, stood to one side, and with palms joined, praised the Buddha with verses: 'I bow and take refuge in the ocean of merit, the wonderfully profound and all-encompassing, unequaled Honored One, the refuge of the Devas, Nāgas and other eight kinds of beings, all who gaze upon the Buddha are never satiated. The thirty-two major marks of a Buddha are wonderfully dignified, the seven treasures adorn the body, rare in the world, majestic and glorious like a wondrous golden mountain, surpassing the world, I take refuge and bow. In the past, countless koṭis of kalpas, practicing and making offerings to countless Buddhas, deeply planting the roots of virtue, vast and boundless, accomplishing the Buddha's body with wondrous features. Giving, upholding precepts, practicing patience, diligence, meditation, and skillful means, thus through practicing superior conduct, the form is perfected, radiant and shining. The sun, moon, lightning, maṇi jewel, the light of Indra and Brahmā's bodies, such lights compared to the Buddha's light, all at once disappear and are not seen. The Buddha's body is like the moon reflected in water, transformations are spontaneous and thus, entering the mother's womb through a dream of riding an elephant, relinquishing the position of the Tuṣita Heaven King. The Buddha's body is formless like space, manifesting in the human world to save all beings, taking seven steps at birth, with Indra following, the most supreme in heaven and among humans. That Buddha has no dharma.'

不了知，　　亦無師學書自解，　　而成寂靜三摩地，　　救拔眾苦令解脫。　　舍離父母及親眷，　　出彼王城入深山，　　俱胝天眾圍繞佛，　　降伏四魔成正覺。　　觀彼世間不究竟，　　眾生沉溺處輪迴，　　垂慈為彼轉法輪，　　令離無常出苦難。　　佛證寂滅清凈法，　　成就福智及方便，　　牟尼起化現身光，　　如是佛相悉具足。　　我禮牟尼無邊智、　　我禮究盡法界法，　　雖知幻化無去來，　　垂慈普救諸含識。　　善哉！佛說菩提道，　　引彼眾生得菩提，　　如是正法我所求，　　正法能度世間苦。　　我佛常處三有中，　　救療一切煩惱病，　　以我稱讚佛功德，　　迴向菩提及眾生。』」

爾時，佛告尊者護國言：「彼成義意如來見此發光天子歸依贊嘆、信心堅固求趣解脫，即隨王意而為說法。時發光天子聞佛所說即于阿耨多羅三藐三菩提，得不退轉。

「爾時，福光太子見是父王歸依彼佛，心生信敬，即詣佛前，合掌向佛而白佛言：『如來、應供、正遍知！唯愿，世尊！往愛樂城受我飲食供養。』時成義意如來默然許之，受太子請。時福光太子即告父王及諸眷屬：『我今請佛，所有宮殿園苑及一切珍寶莊嚴之具施佛供養。汝諸眷屬勿為障吝

【現代漢語翻譯】現代漢語譯本不通過學習就能領悟真理，沒有老師教導也能自解經文，從而達到寂靜的三摩地（一種禪定狀態），救拔眾生脫離苦難。捨棄父母和親眷，離開王城進入深山，無數天眾圍繞著佛陀，降伏四魔（煩惱魔、五蘊魔、死魔、天魔）成就正覺（無上智慧）。觀察世間並非究竟，眾生沉溺於輪迴之中，佛陀慈悲地為他們轉法輪（宣講佛法），使他們脫離無常的痛苦。佛陀證得寂滅清凈的法，成就福德、智慧和方便（善巧的方法），牟尼（佛陀的尊稱）顯現身光，佛陀的相好莊嚴具足。我禮敬牟尼無邊的智慧，我禮敬窮盡法界的真理，雖然知道一切如幻化般無來無去，但仍慈悲地普度一切有情眾生。善哉！佛陀宣說菩提道（覺悟之道），引導眾生獲得菩提，這樣的正法是我所追求的，正法能夠度脫世間的苦難。我佛陀常處於三有（欲界、色界、無色界）之中，救治一切煩惱的病痛，我以稱讚佛陀的功德，迴向菩提和一切眾生。

這時，佛陀告訴尊者護國說：『那位成義意如來看到這位發光天子歸依贊嘆，信心堅定地尋求解脫，就隨順他的心意為他說法。當時，發光天子聽聞佛陀所說，即于阿耨多羅三藐三菩提（無上正等正覺）得不退轉。』

『這時，福光太子看到他的父王歸依那位佛陀，心中生起信敬，就來到佛陀面前，合掌向佛陀說道：『如來（佛陀的十號之一）、應供（佛陀的十號之一）、正遍知（佛陀的十號之一）！唯愿世尊！前往愛樂城接受我的飲食供養。』當時，成義意如來默然允許，接受了太子的邀請。當時，福光太子就告訴他的父王和所有眷屬：『我今天請佛陀，所有宮殿園林以及一切珍寶莊嚴之物都用來供養佛陀。你們這些眷屬不要吝惜阻礙。』

【English Translation】 English version Without understanding through learning, and without a teacher, one can self-interpret the scriptures, Thus attaining the tranquil Samadhi (a state of meditative absorption), rescuing beings from suffering. Forsaking parents and relatives, leaving the royal city and entering the deep mountains, Countless celestial beings surround the Buddha, subduing the four Maras (the Mara of defilements, the Mara of aggregates, the Mara of death, and the Mara of the gods) and attaining perfect enlightenment. Observing that the world is not ultimate, beings are drowning in the cycle of rebirth, The Buddha compassionately turns the Dharma wheel (preaching the Dharma) for them, enabling them to escape the suffering of impermanence. The Buddha realizes the tranquil and pure Dharma, accomplishing merit, wisdom, and skillful means, Muni (an epithet of the Buddha) manifests radiant light, and the Buddha's physical marks are complete and majestic. I pay homage to Muni's boundless wisdom, I pay homage to the Dharma that pervades all realms, Although knowing that all is like an illusion, without coming or going, one still compassionately saves all sentient beings. Excellent! The Buddha teaches the path to Bodhi (enlightenment), guiding beings to attain Bodhi, Such is the true Dharma that I seek, the true Dharma can liberate the world from suffering. My Buddha is always in the three realms of existence (desire realm, form realm, formless realm), healing all the sicknesses of afflictions, With my praise of the Buddha's merits, I dedicate it to Bodhi and all sentient beings.

At that time, the Buddha said to Venerable Protector of the Country: 'That Tathagata Meaning-Accomplished, seeing this Shining Light Son taking refuge, praising, and with firm faith seeking liberation, then according to his intention, preached the Dharma. At that time, the Shining Light Son, hearing what the Buddha said, immediately attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'

'At that time, Prince Fortune Light, seeing his father the king taking refuge in that Buddha, generated faith and reverence in his heart, and then went before the Buddha, joined his palms, and said to the Buddha: 'Tathagata (one of the ten epithets of the Buddha), Arhat (one of the ten epithets of the Buddha), Samyaksambuddha (one of the ten epithets of the Buddha)! May the World Honored One! Go to the City of Love and accept my offering of food.' At that time, the Tathagata Meaning-Accomplished silently agreed, accepting the prince's invitation. At that time, Prince Fortune Light then told his father the king and all his relatives: 'Today I invite the Buddha, all the palaces, gardens, and all the precious and adorned things will be offered to the Buddha. You relatives should not be stingy and obstruct.'

，異口同音起隨喜心。』爾時，父王及諸眷屬俱發聲言：『愿舍所有，施佛供養，我皆隨喜。』

「爾時，成義意如來與諸苾芻恭敬圍繞，入愛樂城受彼供養。時福光太子以五百千車上妙飲食供養世尊及苾芻眾。複次，福光太子為佛及眾廣以七寶造僧伽藍，用無數摩尼寶網及傘蓋等四面嚴飾。復置百千床榻臥具，以妙衣服敷設其上。又于精舍左右行布花、果、樹木、流泉、浴池，于其池中生奔拏哩迦花及優缽羅花等。複次，於一一苾芻前頭面作禮獻僧伽梨衣，日日三時亦復如是。

「經三俱胝歲晝夜焚修，亦不眠臥、亦無疲倦，亦不沐浴洗濯、香鬘塗飾，亦無瞋恚、貪愛，乃至為法不惜身命，何況外財？如佛所說，如說而行，乃至成義意如來入于涅盤。

「爾時，太子以赤栴檀茶毗如來。于閻浮提內所有一切上妙名花、及諸花鬘、涂香、粖香、種種伎樂於茶毗處供養舍利。爾時，閻浮提內一切眾生俱以香花、飲食皆來供養，如是經百千歲。

「爾時，福光太子收佛舍利，以其七寶造九十四俱胝塔，俱以真珠羅網周匝嚴飾。又諸塔前豎立五百七寶傘蓋、花、果、樹木及百千音樂。又，一一塔前置百千燈盆，每一一盆中燃百千燈。如是供養至一俱胝歲，然後太子出家剃髮為苾芻相，行頭陀行，持

【現代漢語翻譯】現代漢語譯本：他們異口同聲地生起了隨喜之心。』當時，父王和所有眷屬都發出聲音說：『我們願意捨棄所有，用來供養佛陀，我們都隨喜。』當時，成義意如來（佛名）被眾多比丘恭敬地圍繞著，進入愛樂城接受他們的供養。那時，福光太子用五百千輛車裝載著上等的飲食供養世尊和比丘僧眾。此外，福光太子還為佛陀和僧眾廣泛地用七寶建造僧伽藍（寺院），用無數的摩尼寶網和傘蓋等從四面進行莊嚴裝飾。又設定了百千張床榻臥具，並在上面鋪設精美的衣服。還在精舍的左右種植花、果、樹木、流泉、浴池，在池中生長著奔拏哩迦花（白蓮花）和優缽羅花（青蓮花）等。此外，在每一位比丘面前，都頂禮獻上僧伽梨衣（袈裟），每天三次都是這樣。經過三俱胝（億）年晝夜不停地修行，不睡覺也不休息，也沒有疲倦，也不沐浴洗滌、塗抹香料，也沒有嗔恨、貪愛，甚至爲了佛法不惜生命，更何況是身外之物？就像佛陀所說的那樣去做，直到成義意如來入于涅槃。當時，太子用赤栴檀（一種香木）火化如來。在閻浮提（我們所居住的世界）內，用所有上等的名花、花鬘、涂香、粖香（細末香）和各種伎樂在火化的地方供養舍利。當時，閻浮提內的一切眾生都用香花、飲食前來供養，這樣持續了百千歲。當時，福光太子收集佛陀的舍利，用七寶建造了九十四俱胝（億）座塔，都用珍珠羅網周匝裝飾。又在每座塔前豎立五百七寶傘蓋、花、果、樹木和百千種音樂。而且，在每一座塔前都放置百千個燈盆，每一個燈盆中都點燃百千盞燈。這樣供養了一俱胝（億）年，然後太子出家剃髮成為比丘，修行頭陀行（苦行），持...

【English Translation】 English version: They all voiced their agreement and generated a feeling of joy. At that time, the king and all his family members spoke in unison, saying, 『We are willing to give up everything to offer to the Buddha, and we all rejoice in this.』 At that time, Tathagata Cheng Yi Yi (the Buddha's name), respectfully surrounded by many Bhikshus, entered the city of Aile to receive their offerings. Then, Prince Fu Guang offered the World Honored One and the Bhikshu Sangha with five hundred thousand carts of exquisite food. Furthermore, Prince Fu Guang extensively built Sangharamas (monasteries) for the Buddha and the Sangha using seven treasures, and adorned them on all sides with countless Mani jewel nets and canopies. He also set up hundreds of thousands of beds and bedding, and spread fine clothes on them. Moreover, he planted flowers, fruits, trees, flowing springs, and bathing pools to the left and right of the monastery, and in the pools grew Punarika flowers (white lotuses) and Utpala flowers (blue lotuses). In addition, he prostrated and offered Sanghati robes (outer robes) to each Bhikshu, three times every day. He practiced diligently day and night for three kotis (hundred million) of years, without sleeping or resting, without fatigue, without bathing or washing, without applying perfumes, and without anger or greed. He even sacrificed his life for the Dharma, let alone external possessions. He acted as the Buddha had taught, until Tathagata Cheng Yi Yi entered Nirvana. At that time, the prince cremated the Tathagata with red sandalwood. In Jambudvipa (the world we live in), he used all the finest famous flowers, flower garlands, scented powders, and various musical instruments to offer to the relics at the cremation site. At that time, all beings in Jambudvipa came to make offerings with incense, flowers, and food, and this continued for hundreds of thousands of years. At that time, Prince Fu Guang collected the Buddha's relics and built ninety-four kotis (hundred million) of stupas with seven treasures, all adorned with pearl nets all around. In front of each stupa, he erected five hundred seven-treasure canopies, flowers, fruits, trees, and hundreds of thousands of musical instruments. Moreover, in front of each stupa, he placed hundreds of thousands of lamp basins, and in each basin, he lit hundreds of thousands of lamps. He made these offerings for one koti (hundred million) of years, and then the prince left home, shaved his head, became a Bhikshu, practiced the Dhuta (ascetic) practices, and held...

缽乞食，伏斷煩惱，常行法施滿四俱胝歲，如佛所行無有疲倦。

「時愛樂城中護城賢聖、一切小王、宮嬪、眷屬及諸眾生皆敩太子出家剃髮，修清凈行。

「時凈光天子互相告言：『一切小王及諸人民等悉皆出家，我等往彼承事太子，如供養三寶。』

「爾時，成義意如來所說六十四俱胝法藏，福光苾芻悉皆受持、通達無礙。如是，福光苾芻已曾親近九十四俱胝百千那由他佛，于諸佛所一一供養無空過者，皆如成義意如來而無有異。

「爾時發光天子者豈異人乎？今無量壽如來是。爾時福光太子者豈異人乎？今我身是。爾時愛樂城中護城賢聖者豈異人乎？今阿閦如來是。」

佛告尊者護國言：「一切菩薩摩訶薩欲求阿耨多羅三藐三菩提者，應當學彼福光苾芻遠離貪愛、親近善友、修寂靜行、勤供諸佛，不久當得阿耨多羅三藐三菩提。」

佛言：「護國！若復有人貪著利養、飲食、衣服、臥具、醫藥、尊重稱讚，彼人愚癡，則為我慢、破犯戒律、虛妄不實、譭謗沙門、遠離佛法，于身、口、意而不相應，唯有外相，心不寂靜，無慚無愧，遠離佛剎、遠離菩提。是故，護國！聞如是法，應如是知、應如是學、應如是行，不得親近惡友及利養等。」

爾時，世尊而說頌曰：

【現代漢語翻譯】現代漢語譯本托缽乞食，斷除煩惱，常行法佈施，持續四俱胝（俱胝：一千萬）年，如同佛陀所行一般，沒有絲毫疲倦。當時，愛樂城中的護城賢聖、所有小王、宮嬪、眷屬以及所有眾生，都效仿太子出家剃髮，修持清凈的修行。當時，凈光天子們互相告知說：『所有小王和人民都出家了，我們應當前往侍奉太子，如同供養三寶一樣。』那時，成義意如來所說的六十四俱胝（俱胝：一千萬）法藏，福光苾芻全部受持、通達無礙。如此，福光苾芻曾經親近九十四俱胝（俱胝：一千萬）百千那由他（那由他：極大的數量單位）佛，在諸佛處一一供養，沒有空過，都如同成義意如來一樣，沒有任何差別。當時的發光天子難道是別人嗎？就是現在的無量壽如來。當時的福光太子難道是別人嗎？就是現在的我。當時的愛樂城中的護城賢聖難道是別人嗎？就是現在的阿閦如來。佛陀告訴尊者護國說：『所有菩薩摩訶薩（摩訶薩：大菩薩）想要證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）的，應當學習那位福光苾芻，遠離貪愛、親近善友、修持寂靜的修行、勤奮供養諸佛，不久就能證得阿耨多羅三藐三菩提。』佛陀說：『護國！如果有人貪著利養、飲食、衣服、臥具、醫藥、尊重稱讚，那人就是愚癡，就會變得我慢、破犯戒律、虛妄不實、譭謗沙門（沙門：出家修道的人）、遠離佛法，身、口、意都不相應，只有外表，內心不寂靜，沒有慚愧，遠離佛剎（佛剎：佛的國土）、遠離菩提。因此，護國！聽到這樣的法，應當這樣理解、這樣學習、這樣修行，不得親近惡友以及利養等。』當時，世尊說了偈頌：

【English Translation】 English version He begged for alms, subdued afflictions, constantly practiced Dharma giving for four kotis (koti: ten million) of years, just as the Buddha did, without any fatigue. At that time, the city guardian sages of Ailuo City, all the minor kings, palace concubines, relatives, and all beings, all imitated the prince by leaving home, shaving their heads, and practicing pure conduct. At that time, the Pure Light Devas told each other: 'All the minor kings and people have left home, we should go and serve the prince, just like making offerings to the Three Jewels.' At that time, the sixty-four kotis (koti: ten million) of Dharma treasures spoken by Tathagata Cheng Yi Yi (Tathagata: Thus Come One, a title for Buddha) were all received and understood without hindrance by Bhikshu Fu Guang (Bhikshu: Buddhist monk). Thus, Bhikshu Fu Guang had been close to ninety-four kotis (koti: ten million) of hundreds of thousands of nayutas (nayuta: a very large number) of Buddhas, and at each Buddha's place, he made offerings without missing any, all like Tathagata Cheng Yi Yi, without any difference. Was the Deva Fa Guang (Deva: deity) at that time someone else? He is now the Tathagata Amitayus (Tathagata: Thus Come One, a title for Buddha). Was the Prince Fu Guang at that time someone else? He is now myself. Were the city guardian sages of Ailuo City at that time someone else? They are now the Tathagata Akshobhya (Tathagata: Thus Come One, a title for Buddha).' The Buddha told the Venerable Huguo: 'All Bodhisattva Mahasattvas (Mahasattva: great Bodhisattva) who wish to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment) should learn from that Bhikshu Fu Guang, stay away from greed and love, be close to good friends, practice quiet conduct, diligently make offerings to all Buddhas, and soon they will attain Anuttara-samyak-sambodhi.' The Buddha said: 'Huguo! If someone is greedy for profit, food, clothing, bedding, medicine, respect, and praise, that person is foolish, will become arrogant, break the precepts, be false and untrue, slander the Shramanas (Shramana: a wandering ascetic), stay away from the Buddha Dharma, and their body, speech, and mind will not be in harmony. They will only have an outward appearance, their hearts will not be quiet, they will have no shame or remorse, they will be far from the Buddha-ksetra (Buddha-ksetra: Buddha's land), and far from Bodhi. Therefore, Huguo! Upon hearing such Dharma, you should understand it this way, learn it this way, practice it this way, and not be close to bad friends and profit, etc.' At that time, the World Honored One spoke a verse:

「若人貪愛于利養，　　遠離真實清凈行，　因斯退失佛菩提，　　永劫沉淪生死道。　無慚、無愧、無知足，　　常愛、常貪恒繫縛，　不懼三塗苦惱侵，　　猶言：『我具諸德行。』　詐現寂靜住山間，　　心於名利常牽繫，　眾人遠離如毒蛇，　　長處輪迴無解脫。　若人不樂如來法、　　輕賤具德苾芻僧，　永離天界墮惡道，　　縱生人世墮八難，　俱胝劫數難值佛、　　所說正法亦難聞。　剎那暫遇若依行，　　彼人必證菩提果。　佛乘妙行德難思，　　一切如來從此出，　若人厭離樂塵勞，　　永失菩提無上道。　若人智慧及方便，　　遠離一切諸過非，　愍救五趣諸眾生，　　是人所行同佛行。　雖處深山寂靜處，　　詐現清高為自身，　掩他行業談己能：　　『我常日誦俱胝佛。』　若於行法生尊重，　　不吝身命一心求，　如我所說真實行，　　是人非遠證菩提。　大仙正法最上乘，　　永得消除于熱惱，　如聞所行精進修，　　畢竟速證無上道。」

爾時，世尊說此頌已，告尊者護國言：「若諸菩薩于阿僧祇劫行五波羅蜜，不如有人於此正法暫得聽聞、信解、受持，如是功德勝前功德百分不及一、千分不及一、百千俱胝分不及一、算數分不及一

【現代漢語翻譯】現代漢語譯本如果有人貪圖名利供養，就會遠離真實清凈的修行，因此會失去成佛的菩提（bodhi，覺悟），永遠沉淪在生死輪迴的道路上。他們不知羞恥、沒有慚愧之心、不知滿足，總是貪愛執著，被慾望束縛，不怕墮入地獄等三惡道的痛苦，還自稱『我具有各種德行』。他們假裝在山間安靜修行，內心卻被名利牽絆，眾人像躲避毒蛇一樣遠離他們，他們將長久地在輪迴中無法解脫。如果有人不喜歡如來（Tathagata，佛的稱號）的教法，輕視具有德行的比丘僧（bhiksu samgha，佛教僧團），就會永遠離開天界，墮入惡道，即使轉生為人，也會遭遇八難（astavaupadah，八種難以修行佛法的障礙）。他們即使經歷無數劫也難以遇到佛陀，也難以聽聞佛陀所說的正法。如果能在一剎那間遇到佛法並依教奉行，這個人必定能證得菩提果。佛乘（Buddhayana，佛教的最高教法）的微妙修行和功德難以思議，一切如來都是由此而出。如果有人厭惡世俗的享樂，就會永遠失去無上的菩提之道。如果有人具有智慧和方便，遠離一切過失和錯誤，憐憫救度五道（gati，眾生輪迴的五種去處）的眾生，這個人所做的事就和佛陀一樣。有些人雖然身處深山寂靜之處，卻假裝清高，只為自己，掩蓋他人的功德，談論自己的能力，說：『我每天都念誦無數佛號』。如果對修行佛法生起尊重之心，不吝惜生命，一心求法，按照我所說的真實修行，這個人離證得菩提就不遠了。大仙（maharshi，對佛的尊稱）的正法是最上乘的教法，能永遠消除熱惱，如果能聽聞並依教精進修行，最終必定能迅速證得無上之道。當時，世尊說完這些偈頌后，告訴尊者護國說：『如果諸位菩薩在無數劫中修行五波羅蜜（panca paramita，佈施、持戒、忍辱、精進、禪定），不如有人能在此正法中暫時聽聞、信解、受持，這樣的功德勝過前者，百分不及一，千分不及一，百千俱胝分不及一，算數分不及一。』

【English Translation】 English version If a person is greedy for gain and offerings, they will stray from the true and pure practice, and thus lose the Bodhi (enlightenment) of Buddhahood, forever sinking into the cycle of birth and death. They are shameless, without a sense of shame, and never content. They are always loving, always greedy, and constantly bound by desires. They are not afraid of the suffering of the three evil realms (hell, hungry ghosts, animals), yet they say, 'I possess all virtues.' They pretend to dwell in quiet mountains, but their hearts are always tied to fame and gain. People avoid them like poisonous snakes, and they will long remain in the cycle of rebirth without liberation. If a person does not delight in the Dharma (teachings) of the Tathagata (Buddha), and looks down upon the virtuous Bhiksu Samgha (Buddhist monastic community), they will forever leave the heavenly realms and fall into evil paths. Even if they are reborn as humans, they will encounter the eight difficulties (astavaupadah, eight obstacles to practicing the Dharma). They will find it difficult to encounter a Buddha even after countless kalpas (eons), and it will be difficult to hear the true Dharma spoken by the Buddha. If they encounter the Dharma for even a moment and practice accordingly, that person will surely attain the fruit of Bodhi. The wondrous practice and merit of the Buddhayana (Buddha's vehicle) are inconceivable. All Tathagatas emerge from this. If a person is disgusted with worldly pleasures, they will forever lose the unsurpassed path of Bodhi. If a person possesses wisdom and skillful means, and stays away from all faults and errors, and compassionately saves the beings of the five realms (gati, five realms of rebirth), that person's actions are the same as the Buddha's. Although some may dwell in quiet mountains, they pretend to be pure and noble for their own sake, covering up the merits of others and talking about their own abilities, saying, 'I recite countless Buddha's names every day.' If one develops respect for the practice of the Dharma, and seeks it wholeheartedly without sparing their life, and practices the true way as I have taught, that person is not far from attaining Bodhi. The true Dharma of the great sage (maharshi, an epithet for the Buddha) is the supreme vehicle, which can forever eliminate afflictions. If one hears and practices diligently, they will surely quickly attain the unsurpassed path. At that time, after the World Honored One spoke these verses, he said to the Venerable Protector of the Country, 'If all Bodhisattvas practice the five paramitas (panca paramita, generosity, morality, patience, diligence, meditation) for countless kalpas, it is not as good as someone who temporarily hears, understands, and upholds this true Dharma. Such merit surpasses the former merit by more than a hundred times, a thousand times, a hundred thousand kotis (a large number) of times, and countless times.'

，乃至譬喻分亦不及一。」

佛說是經時，會中有三十那由他天人發阿耨多羅三藐三菩提心，得不退轉；七千苾芻斷盡諸漏，得無生忍。

爾時，尊者護國而白佛言：「今此經典甚為希有。云何受持？當何名之？」

佛言：「護國！此經名為『大乘正法』，亦名『廣大清凈不空誓願福光居士歡喜菩薩行』，如是受持。」

佛說此經已，尊者護國及天、人、阿蘇啰、巘達哩嚩等，聞佛所說皆大歡喜，信受奉行。

佛說護國尊者所問大乘經卷第四

【現代漢語翻譯】現代漢語譯本：乃至用譬喻來描述，也無法比得上其萬一的功德。佛陀宣說這部經時，法會中有三十那由他（那由他：數量單位，指極大的數目）天人發起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提：無上正等正覺，即最高的覺悟），得到了不退轉的境界；七千位比丘斷盡了一切煩惱，證得了無生法忍（無生法忍：對諸法不生不滅的真理的領悟）。當時，尊者護國向佛陀請示說：『如今這部經典非常稀有難得。應該如何受持？應當給它起什麼名字呢？』佛陀說：『護國！這部經名為《大乘正法》，也名為《廣大清凈不空誓願福光居士歡喜菩薩行》，應當這樣受持。』佛陀說完這部經后，尊者護國以及天人、阿修羅（阿修羅：一種神道生物，常與天神作戰）、乾闥婆（乾闥婆：天界的樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。佛說護國尊者所問大乘經卷第四

【English Translation】 English version: Even using metaphors, it cannot compare to one ten-thousandth of its merit. When the Buddha was expounding this sutra, thirty nayutas (nayuta: a unit of large number) of devas (devas: celestial beings) in the assembly generated the aspiration for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment, the highest form of enlightenment), attaining the state of non-retrogression; seven thousand bhikshus (bhikshus: Buddhist monks) eradicated all defilements and attained the forbearance of non-origination. At that time, the Venerable Protector of the Nation asked the Buddha, 『This sutra is extremely rare and precious. How should it be received and upheld? What should its name be?』 The Buddha said, 『Protector of the Nation! This sutra is named 「The Great Vehicle of the True Dharma,」 and also named 「The Vast, Pure, Infallible Vow of the Fortunate Light Lay Practitioner』s Joyful Bodhisattva Practice.」 It should be received and upheld in this way.』 After the Buddha finished expounding this sutra, the Venerable Protector of the Nation, as well as devas, humans, asuras (asuras: a type of demigod, often in conflict with the devas), gandharvas (gandharvas: celestial musicians), and others, upon hearing what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly. The Fourth Scroll of the Great Vehicle Sutra on the Questions of the Venerable Protector of the Nation, as spoken by the Buddha.