T32n1672_龍樹菩薩為禪陀迦王說法要偈
大正藏第 32 冊 No. 1672 龍樹菩薩為禪陀迦王說法要偈
No. 1672 [Nos. 1673, 1674]
龍樹菩薩為禪陀迦王說法要偈
宋罽賓三藏求那跋摩譯
禪陀迦王應當知 生死苦惱多眾過 悉為無明所覆障 吾欲為彼興利益 譬如刻畫造佛像 智者見之宜恭敬 我依如來說正法 大王亦應深信受 汝雖先聞牟尼言 今若聽受轉分別 猶如華池色清凈 月光垂照逾暉顯 佛說六念當修習 所謂三寶施戒天 修行十善凈三業 離酒放逸及邪命 觀身命財速危朽 應施福田濟窮乏 施為堅牢無與等 最為第一親近者 勤修凈戒除瑕穢 亦莫悕求愿諸有 譬如大地殖眾物 戒亦如是生諸善 修忍柔和舍瞋恚 佛說是行最無上 如是精進及禪智 具此六行超生死 若能在家孝父母 此即名為勝福田 現世流佈大名稱 未來福報轉無量 殺盜淫欺耽荒酒 雕床高廣及香薰 謳歌倡伎過時食 如斯眾惡宜遠離 若少時間修此戒 必受天樂升涅槃 慳嫉貪慾及諂偽 誑惑顛倒與懈怠 如此眾惡不善法 大王當觀速棄捨 端正尊豪及五欲 當知危朽若泡沫 莫恃若斯不堅
【現代漢語翻譯】 現代漢語譯本 龍樹菩薩為禪陀迦王說法要偈
禪陀迦王（Candaka-raja）應當知曉，生死輪迴充滿苦惱和過錯， 這些都是被無明（avidya）所覆蓋和障礙。我想要為他們帶來利益。 譬如雕刻繪畫佛像，有智慧的人見到后應該恭敬。 我依據如來（Tathagata）所說的正法（dharma），大王您也應該深信並接受。 您雖然先前聽聞過牟尼（Muni，指佛陀）的教言，現在如果再次聽受，會更加明白。 猶如清凈的蓮花池，月光照耀更加明亮。 佛陀說應當修習六念（sad-anussati），即唸佛、念法、念僧（samgha）三寶，念佈施（dana），念持戒（sila），念天（deva）。 修行十善業（dasa-kusala），清凈身、口、意三業（tri-karman），遠離飲酒、放逸和不正當的謀生方式（ajivaka）。 觀察自身、生命和財富迅速衰敗朽壞，應當佈施給福田（punya-ksetra），救濟窮困的人。 佈施是最堅固的，沒有可以與之相比的，是最為親近的。 勤奮修持清凈的戒律，去除瑕疵污穢，也不要希望追求輪迴中的各種存在（bhava）。 譬如大地能夠生長各種植物，戒律也是如此，能夠產生各種善法。 修習忍辱柔和，捨棄瞋恚，佛陀說這種行為最為無上。 像這樣精進、禪定和智慧，具備這六種修行，就能超越生死輪迴。 如果能夠在家裡孝順父母，這就被稱為殊勝的福田。 現世流傳美好的名聲，未來獲得的福報更加無量。 殺生、偷盜、邪淫、欺騙、沉迷飲酒， 華麗的床榻、高大的房屋以及香薰， 唱歌跳舞的伎樂、過時的飲食，像這樣的各種惡行應該遠離。 如果短暫的時間修持這些戒律，必定能夠享受天上的快樂，最終升入涅槃（nirvana）。 慳吝、嫉妒、貪慾以及諂媚虛偽， 欺騙迷惑、顛倒妄想以及懈怠懶惰， 像這樣的各種惡行和不善之法，大王您應當觀察並迅速捨棄。 端正的容貌、尊貴的地位以及五欲（panca-kama），應當知道它們像泡沫一樣，危險且容易朽壞。 不要依仗這些不堅固的東西。
【English Translation】 English version Verses Spoken by Nagarjuna Bodhisattva for King Candaka
King Candaka (Candaka-raja), you should know that the cycle of birth and death is full of suffering and faults, All of which are covered and obstructed by ignorance (avidya). I wish to bring benefit to them. For example, carving and painting a Buddha image, the wise should respectfully view it. I rely on the Right Dharma (dharma) spoken by the Tathagata (Tathagata), and you, Great King, should also deeply believe and accept it. Although you have previously heard the teachings of Muni (Muni, referring to the Buddha), if you listen again now, you will understand even more clearly. Like a clear lotus pond, the moonlight shines even brighter. The Buddha said that one should cultivate the six recollections (sad-anussati), namely, recollection of the Buddha, the Dharma, the Sangha (samgha), giving (dana), morality (sila), and the gods (deva). Practice the ten wholesome actions (dasa-kusala), purify the three karmas (tri-karman) of body, speech, and mind, and stay away from drinking, negligence, and wrong livelihood (ajivaka). Observe that one's own body, life, and wealth quickly decay and rot, and one should give to the field of merit (punya-ksetra) and help the poor. Giving is the most solid, there is nothing comparable to it, and it is the closest. Diligently cultivate pure precepts, remove flaws and defilements, and do not hope to seek various existences (bhava) in samsara. Just as the earth can grow all kinds of plants, so too can precepts produce all kinds of good. Cultivate patience and gentleness, abandon anger, and the Buddha said that this practice is the most supreme. Like this, diligence, meditation, and wisdom, possessing these six practices, one can transcend the cycle of birth and death. If one can be filial to one's parents at home, this is called a supreme field of merit. A good reputation spreads in this life, and the blessings received in the future will be immeasurable. Killing, stealing, sexual misconduct, lying, indulging in alcohol, Ornate beds, tall houses, and incense, Singing and dancing performances, untimely meals, such evil deeds should be avoided. If one cultivates these precepts for a short time, one will surely enjoy heavenly bliss and eventually ascend to Nirvana (nirvana). Stinginess, jealousy, greed, and flattery and hypocrisy, Deception and delusion, inverted thinking, and laziness, Such evil deeds and unwholesome dharmas, Great King, you should observe and quickly abandon. A handsome appearance, noble status, and the five desires (panca-kama), you should know that they are like bubbles, dangerous and easily decayed. Do not rely on these impermanent things.
法 憍逸自恣生諸苦 欲長諸善證甘露 應當遠離如棄毒 有能精勤舍瞋慢 譬如除云顯秋月 猶如指鬘與難陀 亦如差摩賢聖等 如來說有三種語 入意真實虛妄言 入意如花實猶蜜 虛妄鄙惡若糞穢 應當修習前二言 速宜除斷虛妄者 從明入明四種法 王當分別諦思惟 二種入明是應修 若就癡冥當速舍 庵婆羅果四種變 人難分別亦如是 當以智慧深觀察 若實賢善宜親近 雖見女人極端嚴 當作己母姊女想 設起貪慾染愛心 應當正修不凈觀 是心躁動宜禁制 如防身命及珍寶 欲心若起應驚怖 猶畏刀劍惡獸等 欲為無利如怨毒 如此之言牟尼說 生死輪迴過獄縛 應當勤修求解脫 六入躁動馳諸境 應當攝持莫放逸 若能如是攝諸根 勝於勇將摧強敵 是身不凈九孔流 無有窮已若河海 薄皮覆蔽似清凈 猶假瓔珞自莊嚴 諸有智人乃分別 知其虛誑便棄捨 譬如疥者近猛焰 初雖暫悅后增苦 貪慾之想亦復然 始雖樂著終多患 見身實相皆不凈 即是觀于空無我 若能修習斯觀者 于利益中最無上 雖有色族及多聞 若無戒智猶禽獸 雖處丑賤少聞見 能修戒智名勝士 利衰
【現代漢語翻譯】 現代漢語譯本 法：憍逸（驕縱放逸）自恣（隨心所欲）會產生各種痛苦，想要增長各種善行，證得甘露（不死之藥，比喻佛法），就應當像拋棄毒藥一樣遠離驕縱放逸。 有能力精進勤勉，捨棄嗔恨和傲慢，就像烏雲消散，秋月顯現一樣。 就像指鬘（Angulimala，一位曾殺人無數的強盜，后被佛陀感化）和難陀（Nanda，佛陀的堂弟，最初貪戀美色，後跟隨佛陀出家），也像差摩（Kshema，一位比丘尼）和賢聖等。 如來說有三種語言：悅意的、真實的和虛妄的。 悅意的語言，就像花朵一樣美麗，果實一樣甘甜；虛妄的語言，卑劣醜惡，就像糞便一樣污穢。 應當修習前兩種語言，迅速斷除虛妄的語言。 從光明走向光明的四種法，國王應當仔細分辨思考。 兩種趨向光明的法應當修習，如果趨向愚癡黑暗，應當迅速捨棄。 庵婆羅果（Amra，一種水果）有四種變化，人們難以分辨，世事也是如此。 應當用智慧深入觀察，如果是賢善的，就應該親近。 即使看到女人極其端莊美麗，也應當把她當作自己的母親、姐妹或女兒來想。 如果生起貪慾染愛之心，應當修習不凈觀（冥想身體的不潔凈）。 這顆心躁動不安，應當加以禁制，就像保護自己的生命和珍寶一樣。 如果慾念生起，應當感到驚恐，就像害怕刀劍和惡獸一樣。 慾望是沒有利益的，就像怨敵和毒藥一樣，這是牟尼（Muni，聖人，指佛陀）所說的。 生死輪迴比監獄的束縛還要可怕，應當勤奮修行，求解脫。 六根（眼、耳、鼻、舌、身、意）躁動不安，追逐各種境界，應當攝持它們，不要放縱。 如果能夠這樣攝持諸根，勝過勇猛的將領摧毀強大的敵人。 這個身體是不潔凈的，有九個孔竅流出污穢，沒有窮盡，就像河流和大海一樣。 薄薄的面板覆蓋著，看起來好像清凈，就像用瓔珞（項鍊）來裝飾自己一樣。 有智慧的人能夠分辨，知道它的虛假不實，便會捨棄它。 譬如患疥瘡的人靠近猛烈的火焰，開始雖然感到短暫的快樂，後來會增加痛苦。 貪慾的想法也是這樣，開始雖然快樂迷戀，最終會帶來很多禍患。 看到身體的真實相狀都是不潔凈的，這就是觀照空和無我。 如果能夠修習這種觀想，對於利益來說是最無上的。 即使有顯赫的家族和淵博的學識，如果沒有戒律和智慧，就像禽獸一樣。 即使身處卑賤，少見寡聞，如果能夠修持戒律和智慧，也稱為賢勝之士。 利衰（利益和衰敗）
【English Translation】 English version Law: Arrogance and self-indulgence give rise to all kinds of suffering. If you want to increase all kinds of good deeds and attain the nectar (the medicine of immortality, a metaphor for the Buddha's teachings), you should stay away from arrogance and self-indulgence as if discarding poison. Those who are able to be diligent and assiduous, abandoning hatred and arrogance, are like the autumn moon appearing when the clouds dissipate. Like Angulimala (a robber who killed countless people, later converted by the Buddha) and Nanda (the Buddha's cousin, who initially craved beauty, later followed the Buddha to become a monk), also like Kshema (a bhikkhuni) and other virtuous sages. The Tathagata (another name for the Buddha) said that there are three kinds of speech: pleasing, truthful, and false. Pleasing speech is as beautiful as a flower and as sweet as a fruit; false speech is base and ugly, like filth. One should cultivate the former two kinds of speech and quickly cut off false speech. The four kinds of Dharma (teachings) that lead from light to light should be carefully distinguished and contemplated by the king. The two kinds of Dharma that lead to light should be cultivated, and if they lead to ignorance and darkness, they should be quickly abandoned. The Amra (a type of fruit) fruit has four kinds of changes, which are difficult for people to distinguish, and so are worldly affairs. One should observe deeply with wisdom, and if it is virtuous, one should be close to it. Even if you see a woman who is extremely beautiful, you should think of her as your mother, sister, or daughter. If lustful and loving thoughts arise, one should practice the contemplation of impurity (meditating on the uncleanness of the body). This mind is restless and should be restrained, just like protecting one's life and treasures. If desire arises, one should be terrified, just like fearing swords and fierce beasts. Desire is unprofitable, like an enemy and poison, as said by Muni (sage, referring to the Buddha). The cycle of birth and death is more terrible than the bondage of prison, and one should diligently cultivate to seek liberation. The six senses (eye, ear, nose, tongue, body, mind) are restless and chase after various realms, and one should restrain them and not indulge them. If one can restrain the senses in this way, it is better than a brave general destroying a strong enemy. This body is impure, with nine orifices flowing with filth, without end, like rivers and seas. A thin skin covers it, making it seem clean, just like decorating oneself with necklaces. Those with wisdom can distinguish it, know its falsity, and abandon it. For example, a person with scabies approaches a fierce flame, and although he feels temporary pleasure at first, it will increase his suffering later. The thought of greed is also like this, although it is pleasant and infatuating at first, it will eventually bring many troubles. Seeing the true nature of the body as impure is to contemplate emptiness and non-self. If one can cultivate this contemplation, it is the most supreme of all benefits. Even if one has a prominent family and profound knowledge, without precepts and wisdom, one is like a beast. Even if one is in a humble position, with little knowledge, if one can cultivate precepts and wisdom, one is called a virtuous person. Gain and loss
八法莫能免 若有除斷真無匹 諸有沙門婆羅門 父母妻子及眷屬 莫為彼意受其言 廣造不善非法行 設為此等起諸過 未來大苦唯身受 夫造眾惡不即報 非如刀劍交傷割 臨終罪相始俱現 后入地獄嬰諸苦 信戒施聞慧慚愧 如是七法名聖財 真實無比牟尼說 超越世間眾珍寶 大王若集此勝財 不久亦證道場果 博弈飲酣好琴瑟 懈怠憍逸及惡友 非時輕躁多動亂 如斯七法當遠離 知足第一勝諸財 如此之言世尊說 知足雖貧可名富 有財多欲是名貧 若豐財業增諸苦 如龍多首益酸毒 當觀美味如毒藥 以智慧水灑令凈 為存此身雖應食 勿貪色味長憍慢 于諸欲染當生厭 勤求無上涅槃道 調和此身令安隱 然後宜應修齋戒 一夜分別有五時 於二時中當眠息 初中后夜觀生死 宜勤求度勿空過 四無量定當修習 是名開于梵天道 若專繫念四禪心 命終必生彼天處 有為遷動皆無常 苦空敗壞不堅固 無我無樂不清凈 如是悉名對治法 若有深觀此法門 未來常處尊豪位 修行五戒斷五邪 是亦大王所應念 譬如少鹽置恒河 不能令水有鹹味 微細之惡遇眾善 消滅散壞亦如是
【現代漢語翻譯】 現代漢語譯本 八法無法避免，如果有人能斷除，那真是無人能比。 對於那些沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度僧侶階層）、父母、妻子以及親屬， 不要因為他們的意願而聽從他們的話，廣泛地造作不善的非法行為。 即使爲了這些人而造作惡業，未來所受的巨大痛苦也只能自己承受。 造作各種惡業不一定會立刻受到報應，不像刀劍相交會立即造成傷害。 臨終時罪惡的景象才會一起顯現，死後墮入地獄承受各種痛苦。 信仰、戒律、佈施、聽聞、智慧、慚愧，這些七種法被稱為聖財。 這是真實無比的牟尼（Muni，聖人）所說，超越世間一切珍寶。 大王如果積聚這些殊勝的財富，不久也能證得道場之果。 賭博、飲酒作樂、沉迷琴瑟、懈怠懶惰、驕傲放縱以及結交惡友， 不分時宜地輕率躁動、多生事端，像這樣的七種行為應當遠離。 知足是勝過一切財富的第一，這是世尊（Śakyamuni，釋迦牟尼佛）所說。 知足的人即使貧窮也可以稱為富有，擁有財富卻貪得無厭才是真正的貧窮。 如果財富增多反而增加痛苦，就像龍有很多頭反而增加毒害。 應當把美味佳餚看作毒藥，用智慧之水灑凈。 爲了維持這個身體才應該進食，不要貪圖美味而增長驕慢。 對於各種慾望的染著應當生起厭離之心，勤奮尋求無上的涅槃（Nirvāṇa，解脫）之道。 調和這個身體使之安穩，然後才應該修行齋戒。 一夜分為五個時段，在其中兩個時段應當睡眠休息。 在初夜、中夜、后夜觀察生死無常，應當勤奮尋求解脫，不要空過。 四無量定（慈、悲、喜、舍）應當修習，這叫做開啟通往梵天（Brahmā，印度教的創造之神）的道路。 如果專心繫念於四禪（Dhyāna，禪定）之心，命終后必定往生到彼梵天之處。 一切有為法都是遷流變動、無常的，是痛苦、空虛、敗壞的，不堅固。 無我、無樂、不清凈，這些都叫做對治法。 如果有人深刻地觀察這個法門，未來常常會處於尊貴顯赫的地位。 修行五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）斷除五種邪行，這也是大王您應當常常憶念的。 譬如少量鹽放入恒河（Ganges）中，不能使河水有鹹味。 微小的惡行遇到眾多的善行，也會消滅散壞，就像這樣。
【English Translation】 English version The eight laws cannot be avoided; if someone can cut them off, they are truly unparalleled. For those Śrāmaṇas (ascetics), Brāhmaṇas (priestly class), parents, wives, and relatives, Do not listen to their words and extensively create unwholesome and unlawful actions because of their wishes. Even if you create evil karma for these people, you alone will bear the great suffering in the future. Creating various evil deeds may not be immediately requited, unlike the immediate injury caused by swords clashing. Only at the time of death will the signs of sin appear together, and after death, one will enter hell and endure various sufferings. Faith, discipline, generosity, listening, wisdom, shame, and remorse; these seven dharmas are called noble wealth. This is what the truly unparalleled Muni (sage) said, surpassing all the treasures of the world. If the great king accumulates these excellent riches, he will soon attain the fruit of the Bodhi field. Gambling, indulging in drinking, being fond of zithers, being lazy and indolent, being arrogant and unrestrained, and associating with bad friends, Being rash and restless, causing much disturbance at inappropriate times; such seven behaviors should be avoided. Contentment is the foremost wealth, surpassing all riches; this is what Śakyamuni (World Honored One) said. A contented person, even if poor, can be called rich; having wealth but being greedy is true poverty. If wealth increases, it also increases suffering, like a dragon with many heads increasing its venom. One should regard delicious flavors as poison, and purify them with the water of wisdom. One should eat to sustain this body, but do not be greedy for flavors and increase arrogance. One should generate aversion to the defilements of desires and diligently seek the unsurpassed path of Nirvāṇa (liberation). Harmonize this body to make it peaceful and secure, and then one should practice fasting and precepts. One night is divided into five periods; one should sleep and rest during two of them. In the early, middle, and late night, observe the impermanence of birth and death; one should diligently seek liberation and not waste time. The four immeasurable minds (loving-kindness, compassion, joy, and equanimity) should be cultivated; this is called opening the path to Brahmā (creator god). If one focuses the mind on the four Dhyānas (meditative states), one will surely be reborn in that Brahmā heaven after death. All conditioned phenomena are changing and impermanent, are suffering, empty, decaying, and not firm. No self, no joy, and not pure; these are all called antidotal practices. If one deeply observes this Dharma gate, one will always be in a noble and honorable position in the future. Practicing the five precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants) and cutting off the five evils is also what the great king should always remember. For example, a little salt placed in the Ganges (river) cannot make the water salty. Small evil deeds encountering many good deeds will also be extinguished and destroyed, just like that.
五邪若增劫功德 王當除滅令莫長 信等五根眾善源 是宜修習令增盛 生等八苦常熾燃 當持慧水灑令滅 欲求天樂及涅槃 應勤修習正知見 雖有利智入邪道 微妙功德永無餘 四種顛倒害諸善 是故當觀莫令生 謂色非我我非色 我中無色色無我 於色生此四種心 自余諸陰皆如是 是二十心名顛倒 若能除斷為最上 法不自起冥初生 非自在作及時有 皆從無明愛業起 若無因緣便斷壞 大王既知此等因 當燃慧燈破癡闇 身見戒取及疑結 此三能障無漏道 王若毀壞令散滅 聖解脫法當現顯 譬如盲人問水相 百千萬劫莫能了 欲求涅槃亦如是 唯自精勤後方證 欲假眷屬及知識 而得之者甚難有 是故大王當精進 然後乃可證寂滅 施戒多聞及禪定 因是漸近四真諦 人主故應修慧明 行斯三法求解脫 若能修此最上乘 則攝諸餘一切善 大王當觀身念法 世尊說為清凈道 若無此念增惡覺 是故宜應勤修習 人命短促不久留 如水上泡起尋滅 出息入息眠睡間 唸唸恒謝常衰滅 不久便當見磨滅 皮肉臭爛甚可惡 青瘀脹壞膿血流 蟲蛆唼食至枯竭 發毛爪齒各分散 風吹日
【現代漢語翻譯】 現代漢語譯本 五種邪惡如果增長，就會損耗功德，國王應當剷除它們，不要讓它們滋長。 信心等五根（信根、精進根、念根、定根、慧根）是眾多善行的源泉，應當修習它們，使之增長興盛。 生、老、病、死等八苦常常熾盛燃燒，應當用智慧之水澆灑，使之熄滅。 如果想要求得天上的快樂以及涅槃（Nirvana，解脫），應當勤奮修習正確的知見。 即使有敏銳的智慧，如果進入邪道，微妙的功德也會永遠消失殆盡。 四種顛倒（常顛倒、樂顛倒、我顛倒、凈顛倒）會損害各種善行，因此應當觀察，不要讓它們產生。 所謂的色（Rupa，物質）不是我，我不是色，我之中沒有色，色中沒有我。 對於色產生這四種心（認為色是常、樂、我、凈），其餘的受（Vedana，感受）、想（Samjna，認知）、行（Samskara，意志）、識（Vijnana，意識）等諸陰（Skandha，蘊）也都是這樣。 這二十種心念被稱為顛倒，如果能夠去除斷滅它們，就是最上乘的修行。 一切法不是自己產生，也不是在冥昧的初始就存在，不是自在天所造作，也不是及時產生的。 一切法都是從無明（Avidya，無知）、愛（Trsna，渴愛）、業（Karma，行為）而生起，如果沒有這些因緣，就會斷滅壞散。 大王既然知道了這些因，就應當點燃智慧之燈，破除愚癡的黑暗。 身見（Satkayadristi，認為五蘊為我）、戒禁取見（Silabbataparamarsa，執取錯誤的戒律和苦行）以及疑結（Vicikiccha，懷疑）這三種煩惱，能夠障礙無漏之道（Anasrava-marga，沒有煩惱的解脫之道）。 大王如果能夠摧毀它們，使之散滅，聖者的解脫之法就會顯現。 譬如一個盲人詢問水的形狀，即使經過百千萬劫也無法瞭解。 想要尋求涅槃也是如此，只有自己精進努力，最終才能證得。 想要依靠親屬和知識，從而獲得涅槃，是非常困難的。 因此大王應當精進，然後才可以證得寂滅。 佈施、持戒、多聞以及禪定，通過這些可以逐漸接近四真諦（四大聖諦）。 作為君主，所以應當修習智慧光明，奉行這三種方法，以求解脫。 如果能夠修習這最上乘的法門，就能攝取其餘一切善行。 大王應當觀察身念法，世尊（Buddha，佛陀）說這是清凈之道。 如果沒有這種正念，就會增長惡念，因此應當勤奮修習。 人的壽命短暫，不會長久停留，如同水上的泡沫，生起后很快就消滅。 在出息入息、睡眠之間，唸唸都在消逝，常常衰敗滅亡。 不久就會看到身體被磨滅，面板腐爛發出臭味，非常可惡。 青一塊紫一塊，腫脹腐壞，膿血流淌，蟲子啃食，直到枯竭。 頭髮、毛髮、指甲、牙齒各自散落，被風吹日曬。
【English Translation】 English version If the five evils increase, they will diminish merit; the king should eliminate them and not let them grow. The five roots of faith (Sraddha, faith), vigor (Virya, effort), mindfulness (Smrti, memory), concentration (Samadhi, meditation), and wisdom (Prajna, insight) are the source of many good deeds; one should cultivate them to increase and flourish. The eight sufferings of birth, old age, sickness, and death are constantly burning fiercely; one should sprinkle them with the water of wisdom to extinguish them. If one wishes to seek heavenly bliss and Nirvana (Nirvana, liberation), one should diligently cultivate right view. Even with keen intelligence, if one enters a wrong path, subtle merits will be completely lost forever. The four inversions (regarding impermanence as permanence, suffering as pleasure, non-self as self, and impurity as purity) harm all good deeds; therefore, one should observe and not let them arise. So-called form (Rupa, matter) is not me, I am not form, there is no form in me, and there is no me in form. Regarding form, these four thoughts arise (thinking form is permanent, pleasurable, self, and pure); the remaining aggregates of feeling (Vedana, sensation), perception (Samjna, cognition), volition (Samskara, mental formations), and consciousness (Vijnana, awareness) are all the same. These twenty thoughts are called inversions; if one can remove and cut them off, it is the supreme practice. All dharmas do not arise by themselves, nor do they exist in the dark beginning, nor are they created by Ishvara (a creator god), nor do they arise in time. All dharmas arise from ignorance (Avidya, unawareness), craving (Trsna, thirst), and karma (Karma, action); if there are no such causes and conditions, they will be cut off and destroyed. Since the great king knows these causes, he should light the lamp of wisdom to break the darkness of ignorance. Self-view (Satkayadristi, belief in a permanent self), attachment to rites and rituals (Silabbataparamarsa, clinging to wrong precepts and practices), and doubt (Vicikiccha, uncertainty) are the three fetters that can obstruct the path of non-outflow (Anasrava-marga, the path of liberation without defilements). If the king can destroy them and scatter them, the liberation of the saints will appear. It is like a blind man asking about the appearance of water; even after hundreds of millions of kalpas, he will not be able to understand. Seeking Nirvana is also like this; only through one's own diligent effort can one eventually attain it. It is very difficult to attain Nirvana by relying on relatives and knowledge. Therefore, the great king should be diligent, and then he can attain quiescence. Giving, morality, learning, and meditation are the means to gradually approach the Four Noble Truths. As a ruler, one should cultivate the light of wisdom and practice these three methods to seek liberation. If one can cultivate this supreme vehicle, one can gather all other good deeds. The great king should observe the mindfulness of the body; the World Honored One (Buddha, the enlightened one) said this is the path of purity. Without this mindfulness, evil thoughts will increase; therefore, one should diligently cultivate it. Human life is short and does not stay long, like a bubble on water that arises and disappears quickly. Between outgoing and incoming breaths, and during sleep, thoughts are constantly passing away, always decaying and perishing. Soon one will see the body being ground down, the skin rotting and smelling foul, which is very disgusting. Bruised and swollen, festering and decaying, pus and blood flowing, worms eating until exhausted. Hair, fur, nails, and teeth are scattered, blown by the wind and sun.
曝漸幹盡 當知此身不堅牢 無量眾苦所積聚 是故賢聖諸智人 皆觀斯過咸棄捨 須彌巨海及江河 七日並照皆融竭 如此堅固尚摧毀 況復若斯危脆身 無常既至無救護 不可恃怙及追求 是故大王常諦觀 速生厭離求勝法 人身難得法難聞 猶如盲龜遇浮孔 既獲若斯希有身 宜應勤心聽正法 得此妙身造諸惡 譬如寶器盛眾毒 生處中國遇善友 專念發心起正愿 久殖功德具諸根 王今滿足此眾善 若復親近見知人 佛說此為凈梵行 是故應當樂隨順 諸佛由此證涅槃 既遇微妙清凈法 應當志求離欲道 生死險難苦無量 窮劫宣說莫能盡 我今為王略分別 應當諦聽善思惟 三界轉變無輪際 父母妻子更相因 怨親憎愛無常處 如旋火輪豈窮已 無始生死世界來 計飲母乳多大海 若不精勤證空智 將來複飲無窮限 周流五道經人天 若積身骨高須彌 愛別哀悲計其淚 亦非江河所能匹 若計一人父母者 過於世間草木數 雖受五欲天上樂 終還墜沒惡趣苦 諸天壽命極長遠 其間娛樂難宣說 歌謳倡舞流妙聲 哀音和雅甚清遠 奇姿妙色極端嚴 圍繞侍衛相娛樂 百味盛饌皆具足
【現代漢語翻譯】 現代漢語譯本 逐漸被太陽曬乾。 應當知道這個身體並不堅固，是無量眾苦聚集而成。 因此，賢聖有智慧的人，都看到這個身體的過患而捨棄它。 即使是須彌山（Sumeru，佛教宇宙觀中的中心山）、巨大的海洋以及江河，在七個太陽同時照耀下都會融化枯竭。 如此堅固的東西尚且會摧毀，更何況像這樣危脆的身體呢？ 無常一旦到來，沒有任何救護，不可依賴，不可追求。 所以大王您應當常常仔細觀察，迅速生起厭離之心，尋求殊勝的佛法。 人身難以得到，佛法難以聽聞，就像盲龜遇到漂浮在海上的木板孔洞一樣困難。 既然獲得了這樣稀有的人身，就應該勤奮用心聽聞正法。 得到這美妙的身體卻造作各種惡業，就像用寶貴的器皿盛放各種毒藥。 出生在中土（中國），遇到善良的朋友，專心念佛，發起正愿。 長久以來積累功德，具備各種根器，大王您現在已經滿足了這些善緣。 如果能夠親近有見識的人，佛說這就是清凈的梵行（Brahma-cariya，清凈的行為）。 因此，應當樂於隨順佛法，諸佛都是由此證得涅槃（Nirvana，解脫）。 既然遇到了微妙清凈的佛法，就應當立志尋求脫離慾望的道路。 生死輪迴的險難，痛苦無量無邊，即使窮盡時間也無法完全述說。 我現在為大王您簡略地分別說明，您應當仔細聽聞，善加思考。 三界（Three Realms，欲界、色界、無色界）的轉變沒有終結，父母妻子互相成為因緣。 怨恨、親愛、憎惡，都是無常的，就像旋轉的火輪一樣沒有窮盡。 從無始以來的生死輪迴中，計算喝過的母親的乳汁，比大海還要多。 如果不能精勤地證悟空性智慧，將來還要無止境地喝下去。 在五道（Five Paths，地獄、餓鬼、畜生、人、天）中輪迴，如果將積累的身體骨頭堆積起來，比須彌山還要高。 將愛別離的哀傷悲痛計算成眼淚，也不是江河所能比擬的。 如果計算一個人的父母，比世間的草木還要多。 即使享受五欲（Five Desires，色、聲、香、味、觸）的天上快樂，最終還是要墮落到惡趣（Evil Destinies，地獄、餓鬼、畜生）遭受痛苦。 諸天的壽命極其長遠，其中的娛樂難以用語言描述。 唱歌跳舞，流淌著美妙的聲音，哀婉動聽，非常清遠。 奇異的姿態，美妙的容色，極其端莊，圍繞著彼此侍奉娛樂。 各種美味佳餚都具備齊全。
【English Translation】 English version Gradually dried up by the sun. You should know that this body is not strong and is accumulated by countless sufferings. Therefore, virtuous and wise people all see the faults of this body and abandon it. Even Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), the vast ocean, and rivers will melt and dry up under the simultaneous illumination of seven suns. Even such solid things will be destroyed, let alone this fragile body? When impermanence arrives, there is no protection, no reliance, and no pursuit. Therefore, Your Majesty should always observe carefully, quickly generate a sense of disgust, and seek the supreme Dharma. It is difficult to obtain a human body, and it is difficult to hear the Dharma, just like a blind turtle encountering a floating hole in the sea. Since you have obtained such a rare human body, you should diligently listen to the right Dharma with your heart. Obtaining this wonderful body but creating all kinds of evil deeds is like using a precious vessel to hold all kinds of poisons. Born in the central country (China), encountering good friends, focusing on reciting the Buddha's name, and making right vows. Accumulating merits for a long time and possessing various faculties, Your Majesty has now fulfilled these good conditions. If you can be close to people with knowledge, the Buddha said that this is pure Brahma-cariya (pure conduct). Therefore, one should be happy to follow the Dharma, and all Buddhas have attained Nirvana (liberation) through this. Since you have encountered the subtle and pure Dharma, you should aspire to seek the path of detachment from desires. The dangers of Samsara (cycle of birth and death) are immeasurable and boundless, and even if you exhaust time, you cannot fully describe them. I will now briefly explain to Your Majesty, you should listen carefully and think carefully. The transformation of the Three Realms (Three Realms, the Desire Realm, the Form Realm, and the Formless Realm) has no end, and parents and wives become causes and conditions for each other. Hatred, love, and aversion are all impermanent, just like a spinning fire wheel without end. From the beginningless cycle of birth and death, calculating the mother's milk that has been drunk is more than the vast ocean. If you cannot diligently realize the wisdom of emptiness, you will have to drink it endlessly in the future. Reincarnating in the Five Paths (Five Paths, hell, hungry ghosts, animals, humans, and gods), if the accumulated bones of the body are piled up, they will be higher than Mount Sumeru. Calculating the sorrow and grief of separation from loved ones into tears, it cannot be compared to rivers. If you calculate the parents of one person, it is more than the number of plants and trees in the world. Even if you enjoy the pleasures of the five desires (Five Desires, form, sound, smell, taste, and touch) in the heavens, you will eventually fall into the evil destinies (Evil Destinies, hell, hungry ghosts, and animals) and suffer. The lifespan of the gods is extremely long, and the entertainment in it is difficult to describe in words. Singing and dancing, flowing with beautiful sounds, sad and pleasant, very clear and far away. Strange postures, beautiful colors, extremely dignified, surrounding each other to serve and entertain. All kinds of delicacies are complete.
隨意所玩自然至 寶池香凈水恒滿 周匝羅覆諸妙花 眾鳥異色集其上 哀聲相和出遠音 諸天遊戲浴其內 如是歡娛不可說 福盡臨終五衰現 爾時生苦逾前樂 是故雖有天女娛 智者見之已生厭 雖居珍寶上樓觀 亦必退墮臭穢處 雖游天上難陀園 會亦還入刀劍林 雖浴諸天曼陀池 終必墜于灰河獄 雖復位處轉輪帝 歸為僮僕被驅使 雖受梵天離欲娛 還墜無間熾然苦 雖居天宮具光明 后入地獄黑闇中 所謂黑繩活地獄 燒割剝刺及無間 是八地獄常熾燃 皆是眾生惡業報 或受大苦如押油 或碎身體若塵粉 或解支節今分散 或復㓟剝及燒煮 或以沸銅澍其口 或以鐵押裂其形 鐵狗競來爭食啖 鐵鳥復集共齟掣 眾類毒蟲並䶩嚙 或燒銅柱貫其身 大火猛盛俱洞燃 罪業緣故無逃避 鑊湯騰沸至高涌 顛倒罪人投其內 人命危朽甚迅駛 譬如諸天喘息頃 若人於此短命中 聞上諸苦不驚畏 當知此心甚堅固 猶如金剛難摧壞 若見圖畫聞他言 或隨經書自憶念 如是知時已難忍 況復己身自經歷 無間無救大地獄 此中諸苦難窮盡 若復有人一日中 以三百鉾攛其體 比阿毗獄
一念苦 百千萬分不及一 受此大苦經一劫 罪業緣盡後方免 如是苦惱從誰生 皆由三業不善起 大王今雖無斯患 若不修因緣墜落 于畜生中苦無量 或有繫縛及鞭撻 無有信戒多聞故 恒懷噁心相食啖 或為明珠羽角牙 骨毛皮肉致殘害 為人乘駕不自在 恒受瓦石刀杖苦 餓鬼道中苦亦然 諸所須欲不隨意 飢渴所逼困寒熱 疲乏等苦甚無量 腹大若山咽如針 屎尿膿血不可說 裸形被髮甚醜惡 如多羅樹被燒剪 其口夜則大火燃 諸蟲爭赴共唼食 屎尿糞穢諸不凈 百千萬劫莫能得 設復推求得少分 更相劫奪尋散失 清涼秋月患焰熱 溫和春日轉寒苦 若趣園林眾果盡 設至清流變枯竭 罪業緣故壽長遠 經有一萬五千歲 受眾楚毒無空缺 皆是餓鬼之果報 正覺說斯苦惱因 名曰慳貪嫉妒業 若天福盡有餘善 因此得為人中王 後設懈怠福都盡 必墜三惡無有疑 或生修羅起貢高 恚嫉貪害增諸惱 諸天雖有善根行 以其慳嫉失利樂 是故當知嫉妒結 為深惡法宜棄捨 大王汝今已具知 生死過患多眾苦 應當勤修出世善 如渴思飲救頭燃 若加精進斷諸有 于諸善中最無上
當勤持戒習禪智 調伏其心求涅槃 涅槃微妙絕諸相 無生老死及衰惱 亦無山河與日月 是故應當速證知 若欲證於無師智 應當專修七覺法 若有乘斯覺分船 生死大海易超渡 佛所不說十四法 但生信心莫疑惑 唯當正心勤精進 決定修習諸善法 無明緣行識名色 六入觸受愛取有 有則緣生生緣死 若盡生死因緣滅 如是正觀十二緣 是人則見聖師子 若欲次第見四諦 當勤修習八正道 雖居尊榮處五欲 亦得聖道斷諸結 此果不可求餘人 必自心會乃得證 我說眾苦及涅槃 欲為潤益大王故 不應生於怖畏心 但勤誦習行諸善 心為諸法之根本 若先調伏事斯辦 我說法要略分別 王不宜應生足心 若有大智更敷演 亦當至心勤聽受 王今名為大法器 若廣聞法必多益 若見有修三業善 應深助生隨喜心 自所行善及隨喜 如是功德悉迴向 王當仰學諸賢聖 如觀音等度眾生 未來必當成正覺 國無生老三毒害 大王若修上諸善 則美名稱廣流佈 然後以此教化人 普令一切成正覺 煩惱駛河㵱眾生 為深怖畏熾然苦 欲滅如是諸塵勞 應修真實解脫諦 離諸世間假名法 則得清凈不
【現代漢語翻譯】 現代漢語譯本 應當勤奮地持守戒律，修習禪定智慧，調伏自己的心，以求證得涅槃（Nirvana，解脫）。 涅槃（Nirvana）的境界微妙，超越一切表象，沒有生老病死以及衰敗惱怒。 那裡也沒有山河日月，所以應當迅速地證悟它。 如果想要證得無師自悟的智慧，應當專心修習七覺支（Seven Factors of Enlightenment）的法門。 如果有人乘坐這覺悟成分組成的船，就能輕易地超脫生死的苦海。 佛陀沒有宣說的十四種法，只要生起信心，不要疑惑。 唯獨應當端正心念，勤奮精進，堅定地修習各種善法。 無明緣於行，行緣于識，識緣于名色，名色緣於六入，六入緣于觸，觸緣于受，受緣于愛，愛緣于取，取緣于有。 有則緣于生，生則緣于死，如果滅盡生死之因緣，則不再有生死。 像這樣正確地觀察十二因緣（Twelve Nidanas），這個人就能見到聖者導師。 如果想要次第地見到四聖諦（Four Noble Truths），應當勤奮地修習八正道（Eightfold Path）。 即使身居尊貴榮華，處於五欲（Five Desires）之中，也能證得聖道，斷除各種煩惱。 這個果報不能向他人求取，必須自己內心領會才能證得。 我宣說眾生的苦難以及涅槃（Nirvana），是爲了潤澤利益大王您。 不應該生起怖畏之心，只要勤奮地誦讀經文，修行各種善事。 心是諸法的根本，如果先調伏了心，事情就能辦成。 我說法的要義已經略微分別說明，大王不應該因此而感到滿足。 如果有大智慧的人進一步闡述，也應當至誠用心，勤奮地聽受。 大王現在可以稱作是盛大法器的容器，如果廣泛地聽聞佛法，必定會有很多益處。 如果見到有人修行身口意三業的善行，應當深深地幫助他們，生起隨喜之心。 自己所行的善事以及隨喜他人的善事，像這樣的功德全部迴向。 大王應當仰慕學習諸位賢聖，例如觀音（Avalokitesvara）等菩薩度化眾生。 未來必定能夠成就正覺，國家沒有生老病以及貪嗔癡三毒的禍害。 大王如果修習以上各種善行，那麼美好的名稱就會廣泛地流傳。 然後用這些道理教化他人，普遍地令一切眾生都成就正覺。 煩惱像湍急的河流沖刷著眾生，是深深的怖畏和熾熱的痛苦。 想要滅除像這樣的各種塵勞煩惱，應當修習真實的解脫之諦。 遠離各種世間的虛假名相之法，就能得到清凈不染的境界。
【English Translation】 English version One should diligently uphold the precepts, practice meditation and wisdom, subdue one's mind, and seek to attain Nirvana (liberation). The state of Nirvana is subtle, transcending all appearances, without birth, old age, sickness, death, decay, or affliction. There are no mountains, rivers, sun, or moon there, so one should quickly realize it. If one wishes to attain the wisdom of self-enlightenment without a teacher, one should wholeheartedly practice the Seven Factors of Enlightenment. If someone rides this boat composed of the elements of enlightenment, they can easily transcend the sea of suffering of birth and death. The fourteen things not spoken by the Buddha, just generate faith and do not doubt. One should only rectify one's mind, be diligent and energetic, and firmly cultivate all good dharmas. Ignorance conditions volitional actions; volitional actions condition consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming. Becoming conditions birth, and birth conditions death. If the causes and conditions of birth and death are extinguished, then there will be no more birth and death. By correctly observing the Twelve Nidanas (links of dependent origination) in this way, one can see the holy teacher. If one wishes to see the Four Noble Truths in order, one should diligently practice the Eightfold Path. Even if one dwells in honor and glory, amidst the five desires, one can still attain the holy path and cut off all afflictions. This fruit cannot be sought from others; it must be realized through one's own inner understanding. I speak of the suffering of beings and Nirvana for the sake of benefiting and enriching the great king. One should not generate a fearful mind, but diligently recite the scriptures and practice all kinds of good deeds. The mind is the root of all dharmas. If one first subdues the mind, things can be accomplished. I have briefly explained the essence of the Dharma; the great king should not be content with just this. If someone with great wisdom further elaborates, one should also sincerely and diligently listen and receive. The great king can now be called a vessel for the great Dharma. If one widely hears the Dharma, there will surely be many benefits. If one sees someone cultivating good deeds in body, speech, and mind, one should deeply assist them and generate a joyful mind. The good deeds one performs oneself, as well as the joy one takes in the good deeds of others, all such merits should be dedicated. The great king should admire and learn from all the virtuous sages, such as Avalokitesvara Bodhisattva, who liberate sentient beings. In the future, one will surely be able to attain perfect enlightenment, and the country will be free from the harm of birth, old age, sickness, and the three poisons of greed, anger, and delusion. If the great king cultivates all the above good deeds, then a beautiful name will be widely spread. Then use these principles to teach others, universally enabling all beings to attain perfect enlightenment. Afflictions are like a rushing river washing over sentient beings, a deep fear and burning suffering. If one wishes to extinguish such defilements and afflictions, one should cultivate the truth of true liberation. By separating from all the false and nominal dharmas of the world, one can attain a pure and undefiled state.
動處 若有婦人懷害心 如此之妻宜遠離 設有貞和愛敬夫 謙卑勤業若婢使 恒為親友姊母想 此宜尊敬如宅神 我所說法正如是 王當日夜勤修行
龍樹菩薩為禪陀迦王說法要偈
【現代漢語翻譯】 現代漢語譯本 動處： 如果有個婦人懷有加害之心，這樣的妻子應該遠離。 如果有個婦人貞潔和順，愛敬丈夫，謙卑勤勞，像對待婢女一樣服侍丈夫， 並且常常把丈夫的親友當作自己的姊妹母親一樣看待，這樣的妻子應該尊敬，如同家裡的守護神。 我所說的法就是這樣，國王您應當日夜勤奮修行。
這是龍樹菩薩為禪陀迦王說法要義的偈頌。
【English Translation】 English version On Conduct: If a woman harbors harmful intentions, such a wife should be kept at a distance. If a woman is virtuous and harmonious, loving and respecting her husband, humble and diligent, serving him like a maidservant, And constantly regards her husband's relatives and friends as her own sisters and mothers, such a wife should be respected, like a household deity. The Dharma I speak is thus, O King, you should diligently practice day and night.
These are essential verses of Dharma spoken by Nāgārjuna (Dragon Tree Bodhisattva) for King Chandaka (禪陀迦王).