T32n1673_勸發諸王要偈
大正藏第 32 冊 No. 1673 勸發諸王要偈
No. 1673 [Nos. 1672, 1674]
勸發諸王要偈
龍樹菩薩撰
宋天竺三藏僧伽跋摩譯
明勝功德王 我無餘求想 諸佛所說法 莊嚴要何義 略撰賢聖頌 大王所宜聞 如以眾雜木 造立如來像 智者恭敬禮 依佛故尊視 我今以非辯 光宣真實藏 慧者應信樂 依法聽所述 大王雖數聞 如來梵音說 勝悟由多聞 屢聞則深信 如日照素質 豈不增其鮮 三寶施戒天 最勝說六念 隨順諸功德 如實善觀察 身口意常行 清凈十業道 遠酒不醉亂 離邪修正命 知財五家分 無常不牢固 惠施諸有德 貧苦及親屬 所生常隨逐 佈施為最勝 不斷亦不滅 不離不望果 如是諸凈戒 宜應善受持 是則為良田 生諸功德故 施戒忍精進 禪定無量慧 是諸波羅蜜 慧者當修習 能度三有海 逮得牟尼尊 若人孝父母 至心盡供養 是名禮教門 清凈天勝族 名聞遠流佈 捨身生天上 離殺盜淫欺 飲酒及三枝 成就八分齊 隨順諸佛學 捨身生六天 所欲悉隨意 慳
【現代漢語翻譯】 現代漢語譯本 《勸發諸王要偈》 龍樹菩薩 撰 宋 天竺三藏 僧伽跋摩 譯 明智且具殊勝功德的國王啊，我沒有其他的祈求和想法。 諸佛所說的法，用莊嚴的言辭來修飾有何意義呢？ 我略微撰寫這些賢聖的頌歌，大王您應該聽聞。 如同用各種雜木，造立如來的佛像。 智者會恭敬地禮拜，因為依仗佛的緣故而尊敬它。 我現在用不善巧的言辭，來宣揚真實的佛法寶藏。 有智慧的人應該信受喜樂，依照佛法來聽我講述。 大王您雖然多次聽聞，如來用清凈的聲音說法。 但殊勝的領悟來自於多聞，屢次聽聞就能產生深刻的信心。 如同太陽照耀美好的事物，豈不是更加增添它的鮮艷光彩嗎？ 三寶（佛、法、僧），佈施，持戒，以及天道，最殊勝的是宣說六念（唸佛、念法、念僧、念戒、念施、念天）。 隨順各種功德，如實地善於觀察。 身口意經常奉行，清凈的十善業道。 遠離酒而不至於醉亂，遠離邪惡而修正當的生命。 了知錢財會被五家（水、火、盜賊、官吏、不肖子孫）瓜分，是無常而不牢固的。 應該惠施給有德之人，貧窮困苦的人以及親屬。 佈施是所生之處常隨逐的，佈施是最殊勝的。 不（完全）斷滅，也非（永久）不滅，不求回報，也不執著于果報。 像這樣的清凈戒律，應該好好地受持。 持戒就是良田，因為能生長各種功德。 佈施、持戒、忍辱、精進、禪定、無量智慧。 這些是波羅蜜（到達彼岸的方法），有智慧的人應當修習。 能夠度過三有（欲有、色有、無色有）的苦海，證得牟尼（寂靜）之尊。 如果有人孝順父母，至誠盡心地供養。 這就是禮教之門，清凈天人的殊勝家族。 名聲遠播，捨棄身體后往生天上。 遠離殺生、偷盜、邪淫、欺騙，飲酒以及三種邪命（詐現異相，委曲求乞，讚歎供養）。 成就八關齋戒，隨順諸佛的教導。 捨棄身體后往生六慾天，所希望的都能如意。 慳吝
【English Translation】 English version 'Essential Verses Encouraging Kings' Composed by Bodhisattva Nagarjuna (Long Shu Pu Sa) Translated by Sanghavarman (Seng Qie Ba Mo), Tripitaka Master from Tianzhu (ancient India) during the Song Dynasty O wise and virtuous king with excellent merits, I have no other requests or thoughts. What is the point of adorning with elaborate words the Dharma spoken by all the Buddhas? I have briefly composed these verses of the wise and noble, which Your Majesty should hear. It is like using various kinds of wood to create an image of the Tathagata (Ru Lai). The wise will respectfully bow, honoring it because of its reliance on the Buddha. Now I use my unskilled words to proclaim the true treasure of the Dharma. The wise should believe and rejoice, listening to my narration according to the Dharma. Although Your Majesty has heard the Tathagata speak with pure voice many times, Superior understanding comes from much learning; repeated hearing leads to deep faith. Like the sun shining on beautiful things, does it not increase their brilliance? The Three Jewels (San Bao - Buddha, Dharma, Sangha), generosity, precepts, and the heavens, the most excellent is to speak of the Six Recollections (Liu Nian - recollection of the Buddha, Dharma, Sangha, precepts, generosity, and the heavens). Accord with all merits, and observe them well in reality. Constantly practice with body, speech, and mind, the pure Ten Wholesome Karmic Paths. Stay away from alcohol to avoid intoxication and confusion, and abandon evil to correct your life. Know that wealth is divided among the five families (Wu Jia - water, fire, thieves, officials, and unworthy descendants), impermanent and insecure. One should give generously to the virtuous, the poor and needy, and relatives. Giving is the most excellent, as it always follows one in rebirth. Not (completely) extinguished, nor (permanently) not extinguished, without seeking reward, nor attached to the result. Such pure precepts should be well received and upheld. Keeping precepts is like fertile land, because it can grow all kinds of merits. Generosity, precepts, patience, diligence, meditation, and boundless wisdom. These are the Paramitas (Bo Luo Mi - perfections, ways to reach the other shore), which the wise should cultivate. Able to cross the sea of the Three Realms (San You - desire realm, form realm, formless realm) and attain the honored Muni (Mu Ni - the silent sage). If a person is filial to their parents, offering sincere and devoted support, This is the gate of rites and teachings, the noble family of pure gods. Fame spreads far and wide, and after abandoning the body, one is reborn in the heavens. Abstain from killing, stealing, sexual misconduct, lying, drinking alcohol, and the three wrong livelihoods (San Zhi - false pretenses, coaxing, flattery). Accomplish the Eight Precepts, and follow the teachings of all Buddhas. After abandoning the body, one is reborn in the Six Desire Heavens, where all wishes are fulfilled at will. Stinginess
諂幻偽慢 懈怠貪恚癡 族姓好容色 少壯多聞樂 如是諸迷惑 當視如怨家 若修不放逸 是則不死路 放逸為死徑 世尊之所說 為增善法故 當修不放逸 若人先為惡 后能不放逸 是則照世間 云除月光顯 忍辱無與等 不隨瞋恚心 佛說能遠離 是得不還道 有瞋如畫水 或如畫土石 若說超煩惱 初人則為勝 改惡修慈忍 第三則為上
最勝說眾生 三種善惡語 初名引人心 美言如飴蜜 次名真實語 猶如妙華敷 后名不誠實 鄙浮如糞穢 慧者應分別 舍后修初二 從明明至終 從闇闇究竟 有從闇入明 或從明入冥 慧者應諦了 舍三升初明 有人生似熟 或復熟似生 或二俱生熟 明者諦分別 不視他妻色 視則母女想 如是猶生惑 當修不凈觀 心意善馳亂 當勤善守持 如人護勝聞 寶藏愛子命 當觀五欲樂 猶如惡毒蛇 怨憎及刀火 方便修厭離 五欲生非義 猶如頻婆果 覆相善欺誑 縛人住生死 智者當觀察 棄捨勿染污 諸根常輕躁 馳散六塵境 若能善調伏 是則大勇健 是身為行廁 九道常流穢 穿漏難可滿 薄皮隱
【現代漢語翻譯】 現代漢語譯本： 諂媚虛偽、欺騙隱瞞、傲慢自大，懶惰懈怠、貪婪嗔恚、愚癡迷惑；貪戀家族姓氏、美好容貌，沉迷於年輕力壯和廣博見聞的快樂：這些迷惑，應當看作是怨家仇敵。如果修習不放逸，這就是通往不死的道路；放逸是通往死亡的途徑，這是世尊（釋迦牟尼佛的尊稱）所說的。 爲了增長善法，應當修習不放逸。如果有人先前做了惡事，後來能夠不放逸，這個人就能照亮世間，如同烏雲消散，月光顯現。 忍辱是無與倫比的，不隨順嗔恚之心。佛說能夠遠離嗔恚，就能證得不還道（Anagamin，佛教修行果位之一）。 懷有嗔恚就像在水中繪畫，或者像在土石上繪畫，（容易消失）；如果說超越煩惱，最初能做到的人最為殊勝；改正惡行，修習慈悲忍辱，第三種人最為上等。 最殊勝的人說了眾生三種善惡之語：第一種是能引人入勝的話，美好的言語如同飴糖蜂蜜；第二種是真實的話語，猶如美妙的鮮花盛開；第三種是不誠實的話，鄙陋虛浮如同糞便污穢。有智慧的人應當分辨，捨棄第三種，修習前兩種。 從光明走向光明直至終點，從黑暗走向黑暗直至究竟；有從黑暗進入光明的，或者從光明進入黑暗的。有智慧的人應當仔細明瞭，捨棄后三種，提升到最初的光明。 有的人看起來像是生的，實際上是熟的；有的人看起來像是熟的，實際上是生的；或者有的兩者都是生的，有的兩者都是熟的，明智的人應當仔細分辨。 不看別人的妻子，如果看，就應當作母親或女兒想。如果這樣仍然產生迷惑，就應當修習不凈觀（Asubha，佛教禪修方法之一）。 心意容易散亂，應當勤奮地守護和保持。如同人們守護殊勝的名聲、寶藏和愛子的性命一樣。 應當觀察五欲（kama，色、聲、香、味、觸）的快樂，如同惡毒的蛇、怨恨的仇敵以及刀劍火焰，用各種方法修習厭離之心。 五欲產生不符合道義的事情，如同頻婆果（Bimba fruit），外表鮮紅好看，實際不能食用。五欲用虛假的表象來欺騙迷惑，束縛人們停留在生死輪迴之中。有智慧的人應當觀察，拋棄五欲，不要被它污染。 諸根（indriya，眼、耳、鼻、舌、身、意）常常輕浮躁動，散亂於六塵（visaya，色、聲、香、味、觸、法）的境界。如果能夠很好地調伏諸根，這就是大勇大健。 這個身體就像是流動的廁所，九個孔道常常流出污穢之物，穿孔泄漏難以填滿，被一層薄薄的面板遮蓋。
【English Translation】 English version: Flattery and illusion, deceit and arrogance, laziness and negligence, greed, anger, and delusion; attachment to family lineage, beautiful appearance, indulgence in youth and the pleasure of extensive learning: these delusions should be regarded as enemies. If one cultivates non-negligence, this is the path to immortality; negligence is the path to death, as spoken by the World Honored One (a title for Shakyamuni Buddha). To increase good deeds, one should cultivate non-negligence. If someone previously committed evil deeds but later becomes non-negligent, that person can illuminate the world, like the moon shining brightly after the clouds have dispersed. Patience is unparalleled, not following the mind of anger. The Buddha said that being able to distance oneself from anger leads to attaining the state of Anagamin (a stage of enlightenment in Buddhism). Harboring anger is like drawing on water or drawing on earth and stone (easily disappearing); if one speaks of transcending afflictions, the first person who can do so is the most superior; correcting evil deeds and cultivating loving-kindness and patience, the third type of person is the most excellent. The most excellent person speaks three kinds of words, both good and bad, to sentient beings: the first is captivating words, beautiful speech like honey; the second is truthful words, like beautiful flowers blooming; the third is dishonest words, vulgar and superficial like filth and excrement. The wise should discern, abandon the third, and cultivate the first two. From light to light until the end, from darkness to darkness until the ultimate; some go from darkness into light, or from light into darkness. The wise should carefully understand, abandon the latter three, and ascend to the initial light. Some appear to be raw but are actually ripe; some appear to be ripe but are actually raw; or some are both raw, and some are both ripe, the wise should carefully discern. Do not look at another's wife; if you do, regard her as your mother or daughter. If delusion still arises, then cultivate the contemplation of impurity (Asubha, a Buddhist meditation practice). The mind is easily scattered, one should diligently guard and maintain it. Like people guarding their excellent reputation, treasures, and the lives of their beloved children. One should observe the pleasures of the five desires (kama, forms, sounds, smells, tastes, and tactile sensations) as if they were venomous snakes, hateful enemies, and swords and flames, using various methods to cultivate aversion. The five desires give rise to things that are not in accordance with righteousness, like the Bimba fruit, which looks beautiful on the outside but is actually inedible. The five desires deceive and mislead with false appearances, binding people to remain in the cycle of birth and death. The wise should observe, abandon the five desires, and not be defiled by them. The senses (indriya, eyes, ears, nose, tongue, body, and mind) are often frivolous and restless, scattered in the realm of the six sense objects (visaya, forms, sounds, smells, tastes, tactile sensations, and dharmas). If one can skillfully tame the senses, this is great courage and strength. This body is like a flowing toilet, with nine openings constantly discharging filth, leaking and difficult to fill, covered by a thin layer of skin.
不凈 愚者為所欺 智士當厭離
如人病疥蟲 向火欲除患 少樂后苦增 貪慾亦如是 能善知欲過 從是離眾苦 欲見第一義 佛說觀緣起 應當勤修習 最勝無過是 族姓身端嚴 多聞自纓絡 若不修戒慧 此則非殊勝 能具二功德 無三猶奇特 利衰及譭譽 稱譏與苦樂 八法不傾動 是則為聖王 莫為諸天神 沙門婆羅門 宗親及賓客 害生造惡業 命終入地獄 獨受彼不代 若人作惡業 不即受楚毒 命終受苦報 後悔將何及 信戒施多聞 智慧有慚愧 佛說不共財 余財一切共 博弈大聚會 懶惰習惡友 飲酒縱昏蕩 夜遊無羞恥 此六污名稱 智者應遠離
知足為大財 世尊所稱說 若能修知足 雖貧賤大富 譬如多頭龍 多頭則多苦 自性結恨深 是名怨家婦 傲慢不承順 名為輕夫婦 費用夫主財 是則名賊婦 慎哉賢丈夫 宜遠此三婦 隨順為姊妹 愛樂為善友 安慰則為母 隨意為婢使 此四賢良妻 則是夫眷屬 飲食為湯藥 無貪恚癡服 唯為止身苦 勿為肥放逸 晝則勤修業 初后夜亦然 中夜亦正念 無令空夢過 慈悲喜捨
【現代漢語翻譯】 現代漢語譯本 不凈 愚笨的人會被矇蔽，有智慧的人應當厭惡遠離。 就像身患疥瘡的人，想要通過烤火來去除病患一樣，短暫的快樂之後會增加更多的痛苦，貪慾也是如此。能夠清楚地知道慾望的過患，就能從此遠離各種痛苦。想要見到第一義諦（Paramattha-sacca，最高的真理），佛陀說應當觀察緣起（Paticca-samuppada，事物相互依存的法則）。應當勤奮地修習，沒有比這更殊勝的了。 即使擁有高貴的出身、姣好的容貌、淵博的知識來裝飾自己，如果不修持戒律和智慧，這些都不是真正的殊勝。能夠具備戒律和智慧這兩種功德，即使沒有其他三種（指財富、美貌、名聲），仍然是奇特難得的。 利得和衰敗，誹謗和讚譽，稱揚和譏諷，痛苦和快樂，這八種世間法都不能使他動搖，這樣的人就是聖王。 不要爲了諸天神（Deva，居住在天界的神靈），沙門（Samana，出家修行者）婆羅門（Brahmana，古印度教的祭司），宗親以及賓客，而殺害生命，造作惡業。生命終結后獨自墮入地獄，沒有人可以代替你受苦。 如果有人造作惡業，雖然不會立刻受到懲罰，但生命終結後會受到痛苦的報應，到那時後悔也來不及了。 信仰、戒律、佈施、多聞、智慧、有慚愧心，佛陀說這是不與他人共用的財富，其餘的財富都是大家共有的。 沉迷於賭博、大型聚會，懶惰，結交惡友，飲酒放縱昏聵，夜間遊蕩毫無羞恥之心，這六種會玷污名聲的行為，有智慧的人應當遠離。 知足是最大的財富，這是世尊（Bhagavan，佛陀的尊稱）所稱讚的。如果能夠修習知足，即使貧窮卑賤也是大富之人。 譬如長著多個頭的龍，頭越多痛苦越多。天性喜歡結下仇恨，這樣的妻子被稱為怨家婦。傲慢而不順從丈夫，被稱為輕夫婦。花費丈夫的錢財，這就是賊婦。謹慎啊，賢良的丈夫，應該遠離這三種妻子。 像對待姐妹一樣隨順丈夫，像對待善友一樣愛樂丈夫，像母親一樣安慰丈夫，像婢女一樣隨丈夫的心意，這四種賢良的妻子，才是丈夫的眷屬。 把飲食當作湯藥，不懷貪婪、嗔恚、愚癡之心來服用。僅僅是爲了止息身體的痛苦，不要爲了滋養身體而放縱自己。 白天勤奮地修習善業，初夜和后夜也是如此。中夜也要保持正念，不要讓時間在空虛的夢境中流逝。 慈悲喜捨（Metta, Karuna, Mudita, Upekkha，四種無量心)
【English Translation】 English version Impurity The foolish are deceived, the wise should detest and avoid. Like a person with scabies who seeks to remove the ailment by the fire, a little pleasure is followed by increased suffering; greed is also like this. One who clearly knows the faults of desire can thereby be free from all suffering. To see the highest meaning (Paramattha-sacca), the Buddha said to observe dependent origination (Paticca-samuppada). One should diligently cultivate this, for there is nothing more supreme. Even with noble birth, beautiful appearance, and extensive learning as adornments, if one does not cultivate morality and wisdom, these are not truly superior. To possess the two virtues of morality and wisdom, even without the other three (wealth, beauty, fame), is still rare and remarkable. Gain and loss, defamation and praise, commendation and ridicule, pain and pleasure—if one is not swayed by these eight worldly conditions, that person is a holy king. Do not, for the sake of gods (Deva), ascetics (Samana), Brahmins (Brahmana), relatives, or guests, harm living beings and create evil karma. At the end of life, one enters hell alone, and no one can suffer in your place. If a person commits evil deeds, although they may not immediately suffer punishment, they will receive painful retribution at the end of life; then, regret will be of no avail. Faith, morality, generosity, learning, wisdom, and a sense of shame—the Buddha said these are wealth not shared with others; all other wealth is shared. Addiction to gambling, large gatherings, laziness, association with bad friends, indulgence in intoxicating drinks, and shameless night wandering—these six stains on one's reputation should be avoided by the wise. Contentment is the greatest wealth, as praised by the Blessed One (Bhagavan). If one can cultivate contentment, even in poverty and lowliness, one is truly wealthy. Like a dragon with many heads, the more heads, the more suffering. A wife who is by nature inclined to harbor resentment is called an enemy wife. A wife who is arrogant and does not obey her husband is called a disrespectful wife. A wife who spends her husband's wealth is called a thieving wife. Be cautious, virtuous husband, and avoid these three types of wives. A wife who is compliant like a sister, who loves and delights her husband like a good friend, who comforts him like a mother, and who is obedient to his wishes like a servant—these four virtuous wives are truly a husband's family. Take food as medicine, without greed, hatred, or delusion. Take it only to relieve the suffering of the body, not to indulge in pleasure. During the day, diligently cultivate good deeds, and also in the early and late parts of the night. In the middle of the night, maintain mindfulness, and do not let time pass in empty dreams. Loving-kindness, compassion, sympathetic joy, and equanimity (Metta, Karuna, Mudita, Upekkha)
心 日夜常修習 設未出世間 其福勝梵天 離欲覺歡喜 苦樂修四禪 梵光凈果實 受此諸天樂 若人少行惡 廣修無量善 如以一把鹽 投之大恒水 若人多行惡 少修凈功德 如以多惡毒 置之小器食 五陰闇冥賊 劫人善珍寶 信五根力士 是能善守護 生老病死苦 所愛者別離 淪沒不超度 斯由自業過 求生天解脫 當勤修正見 邪見雖行善 一切得苦果 無常苦不凈 應當善觀察 若不正思惟 四倒盲慧眼 端正色非我 我色亦非主 四陰亦復然 唯是空苦聚 非時非無因 亦非自性有 非自在天生 無明愛業起 身見戒取疑 是三障解脫 聖慧開脫門 自力不由他 凈戒學禪定 精勤修四禪 增上戒心慧 常當勤修學 諸戒智三昧 悉入三學中 身念處大力 佛說一乘道 常當繫心念 方便善守護 若忘是正念 則失諸善法 身命極浮脆 喻風吹水泡 夢覺難可保 出息無必旋 倏忽成微塵 當知無堅固 大地須彌海 七日皆燒然 廓然無遺燼 況復危脆身 無常不可依 亦非覆護法 是身不可怙 如何不生厭 譬如海盲龜 值遇浮木孔
【現代漢語翻譯】 現代漢語譯本 心，日夜都要常常修習。 即使沒有超出世間，這樣的福報也勝過梵天（Brahmā，色界天的最高天）。 遠離慾望，覺悟到歡喜，通過苦和樂來修習四禪（catu-dhyāna，色界的四種禪定）。 梵天的光明是清凈的果實，承受這些天上的快樂。 如果有人稍微做了一些惡事，卻廣泛地修習無量的善事， 這就好比用一把鹽，投入到巨大的恒河（Ganges）水中。 如果有人做了很多惡事，卻很少修習清凈的功德， 這就好比把很多的毒藥，放在很小的器皿里。 五陰（pañca-skandha，構成個體存在的五種要素：色、受、想、行、識）就像黑暗中的盜賊，劫奪人們的善良珍寶。 相信五根（pañcendriyāṇi，信根、精進根、念根、定根、慧根）的力量，就能夠很好地守護。 生、老、病、死這些痛苦，以及與所愛的人別離， 沉淪而無法超脫，這都是由於自己所造的業的過錯。 如果想要生到天界獲得解脫，應當勤奮地修正見（samyag-dṛṣṭi，正確的見解）。 即使持有邪見（mithyā-dṛṣṭi，錯誤的見解）而行善，一切都會得到痛苦的結果。 對於無常、苦、不凈，應當好好地觀察。 如果不能正確地思惟，就會被四倒（viparyāsa，四種顛倒的執著）矇蔽慧眼。 端正的色身不是我，我的色身也不是主宰。 受、想、行、識這四陰也是這樣，只不過是空虛的痛苦集合。 它們不是在不適當的時候產生的，也不是沒有原因的，也不是自性本有的， 不是自在天（Īśvara，印度教中的主神）所生，而是由無明、愛和業產生的。 身見（satkāya-dṛṣṭi，認為五蘊為真實自我的邪見）、戒禁取見（śīlāvrata-parāmarśa，執著于不正確的戒律和苦行）、疑（vicikicchā，對佛法真理的懷疑），這三種是解脫的障礙。 聖慧開啟解脫之門，要依靠自己的力量，而不是依靠他人。 清凈地持戒，學習禪定，精勤地修習四禪。 增上戒、心、慧，應當常常勤奮地修學。 諸戒、智、三昧（samādhi，禪定），都包含在三學（tri-śikṣā，戒、定、慧）之中。 身念處（kāya-smṛtyupasthāna，對身體的覺察）具有強大的力量，佛說這是唯一的道路。 應當常常繫念于身念處，方便地善加守護。 如果忘記了這種正念（samyak-smṛti，正確的念頭），就會失去各種善法。 生命極其浮脆，好比風吹水泡。 夢醒之後難以保持，呼出的氣息不一定能再回來。 轉眼之間就會變成微塵，應當知道沒有什麼是堅固的。 大地、須彌山（Sumeru，佛教宇宙觀中的中心山）、大海，七天之內都會被燒燬。 完全燒盡，沒有留下灰燼，更何況是危脆的身體呢。 無常是不可依靠的，也不是可以覆蓋保護的。 這個身體是不可依仗的，為什麼不生起厭離之心呢？ 譬如大海中的盲龜，遇到漂浮木頭上的孔洞。
【English Translation】 English version The mind should be constantly cultivated day and night. Even if one has not transcended the world, the merit is greater than that of Brahmā (the highest deity in the Realm of Form). Detached from desire, awakened to joy, cultivate the four dhyānas (catu-dhyāna, the four meditative states in the Realm of Form) through suffering and joy. The light of Brahmā is pure fruit, enjoying these heavenly pleasures. If a person commits a few evil deeds but extensively cultivates immeasurable good deeds, it is like throwing a handful of salt into the vast Ganges River (Ganges). If a person commits many evil deeds but cultivates little pure merit, it is like placing a lot of poison in a small vessel of food. The five skandhas (pañca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) are like thieves in the dark, robbing people of their precious treasures of goodness. Believing in the power of the five roots (pañcendriyāṇi, the roots of faith, vigor, mindfulness, concentration, and wisdom) can provide good protection. The suffering of birth, old age, sickness, and death, and separation from loved ones, sinking and unable to transcend, are all due to the faults of one's own karma. If one seeks to be born in the heavens and attain liberation, one should diligently cultivate right view (samyag-dṛṣṭi, correct understanding). Even if one performs good deeds with wrong views (mithyā-dṛṣṭi, incorrect understanding), all will result in suffering. One should carefully observe impermanence, suffering, and impurity. If one does not contemplate correctly, the four inversions (viparyāsa, the four types of distorted perceptions) will blind the eye of wisdom. The beautiful form is not 'I', and my form is not the master. The four skandhas of feeling, perception, mental formations, and consciousness are also the same, merely an empty collection of suffering. They do not arise at an inappropriate time, nor without cause, nor are they inherently existent, nor are they born from Īśvara (a major deity in Hinduism), but arise from ignorance, craving, and karma. Self-view (satkāya-dṛṣṭi, the false view of considering the five aggregates as a real self), attachment to rites and rituals (śīlāvrata-parāmarśa, clinging to incorrect precepts and ascetic practices), and doubt (vicikicchā, skepticism about the truth of the Dharma) are the three obstacles to liberation. The wisdom of the sages opens the door to liberation, relying on one's own strength, not on others. Purely observe the precepts, study meditation, and diligently cultivate the four dhyānas. Increase in precepts, mind, and wisdom; one should always diligently study and cultivate. All precepts, wisdom, and samādhi (meditative absorption) are included in the three trainings (tri-śikṣā, morality, concentration, and wisdom). Mindfulness of the body (kāya-smṛtyupasthāna, awareness of the body) has great power; the Buddha said this is the one and only path. One should always focus the mind on mindfulness of the body, skillfully guarding it. If one forgets this right mindfulness (samyak-smṛti, correct mindfulness), one will lose all good qualities. Life is extremely fragile, like a bubble blown by the wind. It is difficult to hold onto after waking from a dream; the exhaled breath may not return. In an instant, it will become dust; one should know that nothing is solid. The earth, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), and the ocean will all be burned in seven days. Completely burned, leaving no ashes; how much more so the fragile body? Impermanence is unreliable and cannot be a refuge or protection. This body is not to be relied upon; why not give rise to aversion? It is like a blind turtle in the ocean encountering a hole in a floating piece of wood.
畜生復人身 難得復過是 如何人道中 不修勝果業 寶器盛糞穢 是則愚癡人 已得人身寶 而用造惡行 當知此士夫 極愚復過是 得生有道國 遭遇善知識 正見心成就 宿命有功德 四寶輪具足 能出生死路 親近善知識 具足修梵行 佛說如是人 心常得寂滅 邪見三惡趣 不聞佛法音 邊地闇冥處 聾啞長壽天 王已離八難 得此無礙身 宜應修善業 方便求泥洹 生死長夜中 無量種種苦 展轉作六親 尊卑無常序 永劫生死中 未曾不為子 計飲慈母乳 量喻四大海 凡夫方受生 所飲復過是 一人從本來 積骨高須彌 所經諸人天 大地微塵數 先作轉輪王 后復為僕使 或上為帝釋 諸天所奉事 下生糞土中 往反亦無數 或時生天上 婇女極娛樂 目眩眾妙色 耳聞萬種聲 觸身皆細軟 快樂難可名 后墮地獄中 苦毒靡不經 若生劍林樹 身首隨刃零 或游須彌頂 升降隨所念 與眾天女俱 沐浴曼陀池 寶華列莊嚴 清涼極快樂 復入沸灰河 烹煮悉糜爛 六天五欲歡 梵世離欲樂 死入無擇獄 備受眾苦毒 或作日月天 光明照
四域 後生黑闇獄 不自見其形 王當然慧燈 勿復隨長冥 八大地獄中 燒炙屠裂苦 備經眾楚毒 無量不可譬 若人隨癡惑 具造眾惡業 出息未反間 聞是諸大苦 其心不驚怖 是則木石人 眼見報應像 復聞智者說 彼采佛經典 內心正思惟 則應大怖畏 何況身自經 一切受苦中 無擇最大苦 一切受樂中 愛盡第一樂 日夜各三時 三百槍貫身 欲比無擇苦 百千倍非譬 無量諸楚毒 求死不可得 受罪百千歲 惡業盡乃畢 不凈苦果報 身口業為種 不種則不有 王宜斷苦本 若墮畜生趣 繫縛殺害苦 貪害狂亂心 怨結更相食 或為取珠寶 毛尾皮肉骨 由是喪身命 解剝斷截痛 駿足有大力 穿頸服乘苦 狂逸不調馴 策勒而榜楚 餓鬼思飲食 所念未曾有 飢渴寒熱迫 長夜無休息 或身如大山 咽口若針鋒 飢渴內燒燃 對食食無從 或見糞膿唾 群走競馳趣 到則自然滅 望絕增苦惱 飢渴煎其內 瘤癭發癰疽 更共相撮搏 齟齰唼膿血 羸瘡皮骨連 裸形被長髮 身長若枯木 熾焰從口出 還自焚其身 狀燒多羅樹
處夏希夜涼
【現代漢語翻譯】 現代漢語譯本 四域 後來產生的黑暗監獄（黑闇獄），使人無法看見自己的形體。 大王您是當然的智慧明燈（慧燈），不要再追隨那長久的黑暗。 八大地獄中，有燒、烤、屠殺、割裂的痛苦。 各種各樣的酷刑都經歷遍了，那痛苦是無量無邊無法比擬的。 如果有人隨著愚癡迷惑，造作各種惡業。 在一呼一吸之間，聽到這些巨大的痛苦。 他的內心都不驚恐害怕，那就是木頭石頭一樣的人。 眼睛看見報應的景象，又聽見有智慧的人解說。 他們採納佛的經典，內心真正地思考。 就應該感到非常恐懼，更何況是自己親身經歷呢？ 一切所受的痛苦中，無擇地獄（無擇）的痛苦最大。 一切所受的快樂中，愛慾斷儘是第一快樂。 日夜各有三次，三百支槍貫穿身體。 想要比擬無擇地獄的痛苦，百千倍也不足以形容。 無數種酷刑，想要求死都不可得。 承受罪報百千歲，惡業盡了才能結束。 不乾淨的痛苦果報，是身口意三業作為種子。 不種下種子就不會有果報，大王您應該斷除痛苦的根本。 如果墮落到畜生道（畜生趣），有被捆綁、殺害的痛苦。 因為貪婪、傷害、狂亂的心，互相結下怨仇互相吞食。 或者因為人們要獲取珠寶，毛、尾、皮、肉、骨頭。 因此喪失生命，遭受解剖、剝皮、斷截的痛苦。 駿馬有很大的力氣，卻要被穿頸套軛，承受乘騎的痛苦。 如果狂放不馴服，就要遭受鞭打抽楚。 餓鬼思念飲食，所想念的卻從來沒有。 被飢餓、乾渴、寒冷、炎熱逼迫，長夜沒有休息。 或者身體像大山一樣巨大，咽喉卻像針尖一樣細小。 飢餓乾渴在內部燃燒，面對食物卻無法下嚥。 或者看見糞便、膿血、唾液，成群結隊地奔跑爭搶。 到了那裡卻自然消失，希望斷絕更加增添痛苦煩惱。 飢餓乾渴煎熬著他們的內部，身上長滿瘤子、癭子、發生癰疽。 更加互相抓撓搏鬥，啃咬吮吸膿血。 瘦弱的瘡痍皮包骨頭，赤裸著身體披散著長髮。 身體像枯木一樣細長，熾熱的火焰從口中噴出。 反過來焚燒自己的身體，形狀就像燃燒的多羅樹。 處在夏天希望夜晚的涼爽。
【English Translation】 English version The Four Realms The darkness prison (Heian Yu) that arises later makes it impossible for people to see their own form. Your Majesty is naturally a lamp of wisdom (Hui Deng), do not follow the long darkness again. In the eight great hells, there are the sufferings of burning, roasting, slaughtering, and cutting. All kinds of tortures are experienced, and the pain is immeasurable and incomparable. If someone follows ignorance and delusion, creating all kinds of evil karma. In the space of a breath, hearing these great sufferings. If his heart is not frightened, then he is like a person of wood and stone. The eyes see the images of retribution, and also hear the wise ones explain. They adopt the Buddha's scriptures and truly contemplate in their hearts. Then they should feel great fear, let alone experience it themselves? Among all the sufferings endured, the suffering of Avici Hell (Wuze) is the greatest. Among all the pleasures enjoyed, the exhaustion of desire is the first pleasure. Three times each day and night, three hundred spears pierce the body. Wanting to compare the suffering of Avici Hell, a hundred thousand times is not enough to describe it. Countless kinds of tortures, seeking death is impossible. Enduring the punishment for hundreds of thousands of years, the evil karma must be exhausted before it ends. The unclean and painful retribution is the result of body, speech, and mind as seeds. If the seeds are not planted, there will be no fruit, Your Majesty should cut off the root of suffering. If one falls into the animal realm (Chusheng Qu), there is the suffering of being bound and killed. Because of greed, harm, and a crazed mind, they form grudges and devour each other. Or because people want to obtain jewels, fur, tails, skin, flesh, and bones. Therefore, they lose their lives, suffering the pain of dissection, skinning, and cutting. A fine horse has great strength, but must wear a neck yoke and endure the suffering of being ridden. If it is wild and untamed, it will suffer whipping and flogging. Hungry ghosts think of food and drink, but what they think of never exists. Forced by hunger, thirst, cold, and heat, there is no rest in the long night. Or the body is as huge as a mountain, but the throat is as thin as a needlepoint. Hunger and thirst burn inside, but facing food, they cannot swallow it. Or they see feces, pus, and saliva, and run and rush in groups to grab them. But when they arrive, they naturally disappear, and the loss of hope increases suffering and distress. Hunger and thirst torment their insides, and tumors, goiters, and carbuncles grow on their bodies. They further grab and fight each other, gnawing and sucking pus and blood. The emaciated sores are skin and bones, naked with long hair disheveled. The body is as thin as a dry tree, and blazing flames spew from the mouth. Turning around to burn their own bodies, the shape is like a burning Tala tree. Being in summer, hoping for the coolness of the night.
月光增其熱 在冬思晝溫 日出逾冰結 向樹果即消 趣河水輒竭 經萬五千歲 業持命不絕 久受無量苦 斯由宿罪緣 種種諸惱逼 純苦初無間 貪惜極慳著 佛說餓鬼因 生天雖快樂 福盡極大苦 斯非賢聖果 慧者所不怙 身體不光澤 不樂本所座 華冠卒萎落 塵垢忽著身 腋下流汗汁 當知死時至 善趣凈業盡 復墮三惡道 或生阿修羅 貪嫉常苦惱 雖有智聰明 終不見真諦 生死六趣中 輪轉常不息 勝法不受生 生者眾苦器 假令頂火然 正意慎勿念 不受後有業 專心勤修習 戒品禪定慧 寂靜調不動 當求涅槃道 究竟離生死 念擇及精進 喜猗三昧舍 此七菩提分 清凈甘露道 無智則不禪 無禪亦不智 是二俱成就 能出生死流 無邊大苦海 視如牛跡水 十四無記論 佛說不應思 是非安隱道 亦非寂滅處 無明緣諸行 即緣彼生識 名色從識起 六入因名色 六入生六觸 從觸起諸受 諸受為愛因 從愛生四取 四取生三有 因有愛後生 從生致老死 憂悲諸苦惱 無量眾苦聚 生盡則都滅 最勝所顯示 甚深緣起法 若
【現代漢語翻譯】 現代漢語譯本 月光反而增加了寒冷， 在冬天，人們思念白天的溫暖；太陽出來時，冰反而更加凝結。 朝著樹木，果實就會消融；走向河流，水就會乾涸。 經歷一萬五千年， 因業力而維持生命，卻無法停止。 長久地承受無量的痛苦， 這都是由於前世的罪業因緣。 種種的煩惱逼迫， 純粹的痛苦，沒有絲毫間斷。 貪婪吝嗇，極度執著， 佛說這是墮入餓鬼道的因。 生到天界雖然快樂， 但福報享盡時，也會有極大的痛苦。 這不是賢聖的果位， 有智慧的人不會依仗它。 身體失去光澤， 不再喜歡原來的座位。 頭上的花冠突然凋謝墜落， 塵垢忽然沾染身體。 腋下流出汗水， 應當知道死亡的時刻已經到來。 善道的清凈業力耗盡， 又將墮入三惡道。 或者生為阿修羅（Asura，一種好戰的神）， 常常因為貪婪嫉妒而感到苦惱。 即使有智慧聰明， 最終也無法見到真正的真理。 在生死輪迴的六道（六趣）中， 輪轉不停息。 不要接受殊勝之法而再生， 因為有生就是承受眾多痛苦的容器。 即使頭頂燃起了火焰， 也要保持正念，謹慎地不要去想它。 不要接受未來的業報， 專心勤奮地修習 戒律（戒品）、禪定（禪定）和智慧（慧）， 寂靜調伏，不動搖。 應當尋求涅槃（Nirvana）之道， 最終脫離生死輪迴。 念、擇法、精進， 喜、輕安、三昧（Samadhi）、舍， 這七菩提分（七覺支）， 是清凈的甘露之道。 沒有智慧就不能入禪定， 沒有禪定也就沒有智慧。 這兩者都成就， 才能超越生死之流。 無邊的大苦海， 看起來就像牛蹄印中的水一樣淺。 十四無記論（十四種不可回答的問題）， 佛說不應該去思慮。 這不是安穩的道路， 也不是寂滅的處所。 無明（Avidya）緣于諸行（Samskara）， 即緣于彼而生識（Vijnana）。 名色（Namarupa）從識而起， 六入（Sadayatana）因名色而生。 六入生六觸（Sparsa）， 從觸而生諸受（Vedana）。 諸受是愛的起因（Trsna）， 從愛生四取（Upadana）。 四取生三有（Bhava）， 因有愛而有後生。 從生導致老死， 憂愁悲傷等各種苦惱。 無量的眾苦聚集， 生滅盡了就全部滅除。 最殊勝者所顯示的， 是甚深微妙的緣起法（Pratityasamutpada）。 若...
【English Translation】 English version The moonlight increases the cold, In winter, people long for the warmth of daytime; when the sun rises, the ice becomes even more frozen. Towards the trees, the fruits will melt; towards the river, the water will dry up. Having passed through fifteen thousand years, Sustaining life through karma, yet unable to stop. Enduring immeasurable suffering for a long time, This is all due to the karmic causes from past lives. Various afflictions press upon, Pure suffering, without any interruption. Greedy and stingy, extremely attached, The Buddha said this is the cause of falling into the realm of hungry ghosts. Although being born in the heavens is joyful, When the blessings are exhausted, there will be great suffering. This is not the fruit of the wise and holy, The wise do not rely on it. The body loses its luster, No longer enjoying the original seat. The flower crown on the head suddenly withers and falls, Dust suddenly adheres to the body. Sweat flows from the armpits, One should know that the time of death has arrived. The pure karma of the good realms is exhausted, And one will fall again into the three evil paths. Or be born as an Asura (a warlike deity), Often troubled by greed and jealousy. Even if one has wisdom and intelligence, Ultimately, one cannot see the true truth. In the six realms (six destinies) of samsara, The cycle continues without ceasing. Do not accept the supreme Dharma and be reborn, Because birth is a vessel for enduring many sufferings. Even if a flame is burning on the top of your head, Maintain right mindfulness, and carefully do not think about it. Do not accept future karmic retribution, Concentrate diligently on cultivating Discipline (Sila), meditation (Dhyana), and wisdom (Prajna), Be peaceful, subdued, and unmoving. One should seek the path of Nirvana, Ultimately to be free from the cycle of birth and death. Mindfulness, investigation of Dharma, diligence, Joy, tranquility, Samadhi, equanimity, These seven factors of enlightenment (Seven Bodhyangas), Are the pure path of nectar. Without wisdom, one cannot enter meditation, Without meditation, there is no wisdom. When both are accomplished, One can transcend the stream of birth and death. The boundless ocean of great suffering, Looks as shallow as water in a cow's footprint. The fourteen unanswerable questions (Fourteen Unanswered Questions), The Buddha said one should not contemplate. This is not a safe path, Nor is it a place of extinction. Ignorance (Avidya) conditions volitional formations (Samskara), Which in turn conditions consciousness (Vijnana). Name and form (Namarupa) arise from consciousness, The six sense bases (Sadayatana) arise from name and form. The six sense bases give rise to six contacts (Sparsa), From contact arise feelings (Vedana). Feelings are the cause of craving (Trsna), From craving arise four kinds of clinging (Upadana). The four kinds of clinging give rise to becoming (Bhava), Because of craving, there is future birth. From birth comes old age and death, Sorrow, grief, and various sufferings. The gathering of immeasurable sufferings, When birth ceases, all is extinguished. What is shown by the most supreme one, Is the profound and subtle law of dependent origination (Pratityasamutpada). If...
能正觀察 真實見之上 如是真實見 是則為見佛 正見正思惟 正語正業命 正念正方便 及正三摩提 八分聖賢道 寂滅當修習 生為真諦苦 恩愛則是集 苦滅名解脫 到彼謂八道 為見彼真諦 常勤修正智 雖處五欲樂 慧者能出離 能證正法者 皆從凡夫起 不從虛空墮 亦不從地出 明哲無畏王 領要不待煩 宜修正法橋 越度生死淵 如上諸深法 出家猶難精 況復御世主 而能具足行 隨時漸修習 勿令日空過 一切人修善 常生隨喜心 自行三種業 正迴向佛道 當於未來世 受此無量福 常生天人中 得為自在王 與大菩薩眾 遊戲諸神通 方便化眾生 嚴凈佛國土 施戒慧為種 往返人天中 無垢凈名稱 流佈十方國 世間導人主 上生化天王 令舍五欲樂 遠離諸放逸 眾生迷正濟 漂浪隨四流 無量生死苦 度令至彼岸 緣此成佛道 究竟大涅槃
勸發諸王要偈
【現代漢語翻譯】 現代漢語譯本 能夠以正確的觀察方式，如實地見到真理，這樣的真實見解，就是見到了佛。 正確的見解、正確的思維、正確的言語、正確的行為、正確的生命、正確的念頭、正確的精進以及正確的禪定，這八個部分構成了聖賢之道，應當修習以達到寂滅的境界。 生存的本質是苦，恩愛是產生苦的原因。苦的止息稱為解脫，達到解脫的途徑就是八正道。 爲了見到這些真諦，應當經常勤奮地修正自己的智慧。 即使身處五欲的快樂之中，有智慧的人也能從中解脫出來。 能夠證悟正法的人，都是從凡夫開始的，不是從虛空中掉下來的，也不是從地裡冒出來的。 明智而無畏的君王，掌握要領而不感到煩惱，應該修造正法的橋樑，以越過生死的深淵。 像上面所說的這些深奧的佛法，即使是出家人也很難精通，更何況是治理國家的君主，要完全做到就更難了。 應該隨時逐漸地修習，不要讓日子空過。對於一切人所做的善事，要常常生起隨喜之心。 自己實行身、口、意三種善業，並且正確地迴向于成佛之道，那麼在未來的世間，就能獲得無量的福報。 常常出生在天界或人間，成為自在的君王，與大菩薩們一起，遊戲各種神通。 方便地教化眾生，莊嚴清凈佛的國土。以佈施、持戒、修慧作為種子，在人天之間往返。 沒有瑕疵的清凈名聲，流佈在十方世界。世間的引導者和君主，上升到天界化作天王。 讓他們捨棄五欲的快樂，遠離各種放逸的行為。眾生迷惑而找不到正確的道路，漂泊流浪在四種煩惱的洪流中。 經歷無量生死的痛苦，引導他們到達解脫的彼岸。憑藉這些功德成就佛道，最終達到大涅槃的境界。 勸勉諸位君王的重要偈頌。
【English Translation】 English version Being able to observe correctly and truly see reality, such a true understanding is to see the Buddha. Right view, right thought, right speech, right action, right livelihood, right mindfulness, right effort, and right concentration – these eight parts constitute the Noble Eightfold Path, which should be practiced to attain Nirvana (Nirvana). The essence of existence is suffering (Dukkha), and attachment is the cause of suffering. The cessation of suffering is called liberation (Nirvana), and the path to liberation is the Eightfold Path. In order to see these truths, one should diligently cultivate one's wisdom. Even when amidst the pleasures of the five desires, the wise can liberate themselves from them. Those who can realize the Right Dharma all start from being ordinary beings; they do not fall from the sky, nor do they emerge from the ground. Wise and fearless kings, grasping the essentials without being troubled, should build the bridge of the Right Dharma to cross the abyss of birth and death. The profound Dharma mentioned above is difficult for even monks to master, let alone rulers of countries to fully practice. One should gradually cultivate at all times, not letting the days pass in vain. For all the good deeds done by everyone, one should always generate a heart of rejoicing. Practice the three good karmas of body, speech, and mind, and correctly dedicate them to the path of Buddhahood, so that in future lives, one can receive immeasurable blessings. Constantly be born in the heavens or among humans, becoming a sovereign king, playing with various supernatural powers together with great Bodhisattvas. Skillfully teach sentient beings, adorn and purify the Buddha's land. Take generosity (Dana), morality (Sila), and wisdom (Prajna) as seeds, traveling back and forth between humans and gods. A flawless and pure reputation spreads throughout the ten directions. The guide and ruler of the world ascends to the heavens and transforms into a heavenly king. Let them abandon the pleasures of the five desires and stay away from all kinds of indulgence. Sentient beings are confused and cannot find the right path, drifting and wandering in the four currents of affliction. Enduring immeasurable suffering of birth and death, guide them to the other shore of liberation. Relying on these merits, one achieves Buddhahood and ultimately attains the Great Nirvana. Essential verses to encourage all kings.