T32n1674_龍樹菩薩勸誡王頌
大正藏第 32 冊 No. 1674 龍樹菩薩勸誡王頌
No. 1674 [Nos. 1672, 1673]
龍樹菩薩勸誡王頌
大唐三藏法師義凈譯
此頌是龍樹菩薩以詩代書。寄與南印度親友乘土國王一首。此書已先譯神州處藏人多不見。遂令妙語不得詳知。為此更定本文。冀使流通罔滯。沙門義凈創至東印度耽摩立底國譯。
有情無知覆心故 由此興悲為開解 大德龍樹為國王 寄書與彼令修學
此一行頌乃是後人所述標書本意也。
具德我演如如教 為生福愛而興述 真善宜應可審聽 此頌名為聖祇底 隨何木等雕佛像 諸有智者咸供養 縱使我詩非巧妙 依正法說勿當輕 王雖先解如如教 更聞佛語增勝解 猶如粉壁月光輝 豈不鮮明益姝妙 佛法並僧眾 施戒及與天 一一功德聚 佛說應常念 十善諸業道 身語意常親 遠離於諸酒 亦行清凈命 知財體非固 如法施苾芻 貧賤及再生 來世為親友 眾德依戒住 如地長一切 勿冗瘦雜悕 佛說應常習 施戒忍勇定 惠不可稱量 此能到應修 渡有海成佛 若孝養父母 其家有梵王 現招善名稱 來世生天
【現代漢語翻譯】 現代漢語譯本 《龍樹菩薩勸誡王頌》
大正藏第 32 冊 No. 1674
龍樹菩薩勸誡王頌
大唐三藏法師義凈譯
此頌是龍樹菩薩以詩代書，寄給南印度親友乘土國王的一首詩。此書先前已在神州翻譯過，但很多地方都不完整，導致精妙的語句無法詳細瞭解。因此重新修訂本文，希望能夠順利流通。沙門義凈最初到達東印度耽摩立底國翻譯。
有情因無知而矇蔽內心，因此我生起悲憫之心為他們開解。 大德龍樹為國王，寄去書信勸導他修學。
這一行頌是後人所寫，標明此書的本意。
具德者，我宣說如如之教（tathata-teaching，指真如之理），爲了增長福德和愛心而闡述。 真實良善的道理應該仔細聆聽，這首頌名為《聖祇底》（Śrīghati，吉祥頌）。 無論用什麼木頭等雕刻佛像，有智慧的人都應該供養。 即使我的詩寫得不夠巧妙，也請不要輕視其中所說的正法。 國王雖然已經瞭解如如之教，但再次聽聞佛語，可以增加更深的理解。 就像粉白的墻壁被月光照耀，豈不是更加鮮明美好嗎？ 佛法（Buddha-dharma）以及僧眾（Sangha），佈施（dāna）、持戒（śīla）以及天（deva）， 一一都是功德的聚集，佛說應該常常憶念。 十善業道（daśa-kuśala-karmapatha）要常常以身、語、意去親近。 遠離各種酒類，也要奉行清凈的生活。 明白財富的本質並非永恒，應該如法佈施給比丘（bhiksu，出家修行的男性佛教徒）。 這樣，貧賤的人和將要再生的人，來世都會成為親友。 一切功德都依靠戒律而住，就像大地生長萬物一樣。 不要冗長、瘦弱、雜亂、稀少，佛說應該常常修習。 佈施、持戒、忍辱（ksanti）、精進（virya）、禪定（dhyana），其恩惠不可稱量。 這些能夠到達彼岸，應當修習，從而渡過生死之海，成就佛果。 如果孝養父母，那這個家庭就如同有梵天（Brahma）坐鎮。 現世能夠獲得好的名聲，來世可以昇天。
【English Translation】 English version Verses of Exhortation to a King by Nagarjuna
Taisho Tripitaka Volume 32, No. 1674
Verses of Exhortation to a King by Nagarjuna
Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty
These verses are a letter in the form of poetry from Nagarjuna to King Srimat of Southern India, a friend. This text had been previously translated in China, but many parts were incomplete, preventing a detailed understanding of the exquisite language. Therefore, this text has been revised in the hope that it can circulate without hindrance. The śrāmaṇa (monk) Yijing first arrived in Tamralipti in Eastern India to translate it.
Sentient beings are obscured by ignorance, therefore, I arise with compassion to enlighten them. The virtuous Nagarjuna sends a letter to the king, exhorting him to study.
This line of verse was written by later individuals to indicate the intention of the text.
O Virtuous One, I expound the Tathata-teaching (tathata-teaching), and I describe it to increase merit and love. True and good principles should be carefully listened to; this hymn is called 'Śrīghati' (Auspicious Verse).' No matter what wood or other material is used to carve a Buddha image, wise people should make offerings. Even if my poem is not skillfully written, do not despise the Dharma (law) spoken within it. Although the king already understands the Tathata-teaching, hearing the Buddha's words again can increase deeper understanding. Like a white wall illuminated by moonlight, wouldn't it be even brighter and more beautiful? The Buddha-dharma (Buddha-dharma) and the Sangha (Sangha), giving (dāna), morality (śīla), and the gods (deva), Each and every one is a collection of merits; the Buddha said that they should be constantly remembered. The ten wholesome paths of action (daśa-kuśala-karmapatha) should be constantly practiced with body, speech, and mind. Abstain from all kinds of alcohol, and also practice a pure life. Understand that the nature of wealth is not permanent, and give alms to bhikshus (bhiksu, a male Buddhist monastic) according to the Dharma. In this way, the poor and lowly, and those who are to be reborn, will become friends in the next life. All virtues rely on precepts to abide, just as the earth grows all things. Do not be verbose, weak, mixed, or scarce; the Buddha said that you should always practice. Giving, morality, patience (ksanti), diligence (virya), meditation (dhyana), their kindness is immeasurable. These can reach the other shore, and should be practiced, thereby crossing the sea of birth and death and attaining Buddhahood. If you are filial to your parents, then that family is like having Brahma (Brahma) residing there. In this life, you can obtain a good reputation, and in the next life, you can be reborn in heaven.
堂 殺盜淫妄說 耽食愛高床 斷諸酒歌舞 華彩及涂香 若女男能成 此八支聖戒 欲界六天上 長凈善當生 慳諂誑貪怠 慢淫嗔氏族 多聞年少嬌 並視如怨賊 說無生由勤 有死因放逸 勤能長善法 爾可修謹慎 先時離放逸 后若改勤修 猶如雲翳除 良宵睹明月 孫陀罹難陀 央具理摩羅 達舍綺莫迦 翻惡皆成善 勇進無同忍 勿使忿勢行 終得不還位 佛證可除嗔 他人打罵我 欺陵奪我財 懷恨招怨諍 舍恨眠安樂 如於水土石 人心盡彼同 起煩惱前勝 愛法者如后 佛說三種語 人美實虛言 猶如蜜花糞 棄后可行前 今明後亦明 今闇后還闇 或今明後闇 或今闇后明 如是四種人 王當依第一 自有生如熟 亦有熟如生 亦有熟如熟 或復生如生 庵沒羅果中 有如是差別 人亦同彼四 難識王應知 勿睹他妻室 設觀如母女 姊妹想隨年 起貪思不凈 如聞子藏命 防持躁動心 獸藥刀怨火 無令欲樂侵 由欲作無利 譬如兼博果 佛說彼應除 生死牢枷鎖 譎誑常搖境 能降斯六識 執仗掃眾怨 許初為勇極 臭氣九門眾穢室
【現代漢語翻譯】 現代漢語譯本 在佛堂中，應當避免殺生、偷盜、邪淫和妄語，不貪戀美食，不愛舒適的高床。 斷絕飲酒、歌舞，遠離華麗的裝飾和涂香。 如果男女能夠遵守這八支聖戒，就能在欲界六天中，長久保持清凈，獲得善報。 應當把慳吝、諂媚、虛誑、貪婪、懈怠、傲慢、淫慾、嗔恨、氏族偏見，以及因為多聞、年少而產生的驕縱，都看作怨賊一樣。 佛說，不生是由於勤奮，死亡是由於放逸。勤奮能夠增長善法，所以你們應當修習謹慎。 如果先前放逸，後來改過勤奮修行，就像烏雲消散，在美好的夜晚看到明月一樣。 孫陀罹難陀（Sundarananda，佛陀的堂弟），央具理摩羅（Angulimala，殺人魔王），達舍綺莫迦（Dasaka），他們都能夠翻惡為善。 勇敢精進，無可比擬的忍耐，不要讓憤怒的情緒左右自己，最終能夠證得不還果位（Anagami），佛陀的教證可以去除嗔恨。 如果他人打罵我，欺凌我，奪取我的財產，懷恨在心只會招來怨恨和爭端，捨棄怨恨才能安眠快樂。 對於水、土、石頭，人心都應該像它們一樣平等。生起煩惱時，要像水土石一樣堅固，愛樂佛法的人，應該像後面的水土石一樣。 佛陀說了三種話語：人喜歡聽的美言、真實的話、虛妄的話。應該像蜜、花、糞一樣，捨棄後面的虛妄之言，而行前面的真實之語。 現在光明，未來也光明；現在黑暗，未來也黑暗；或者現在光明，未來黑暗；或者現在黑暗，未來光明。 這四種人，君王應當親近第一種（今明後亦明）。 有的是生的像熟的，有的是熟的像生的，有的是熟的像熟的，有的是生的像生的。 就像庵沒羅果（Amra，芒果）中，有這樣的差別。 人也和這四種情況相同，難以識別，君王應該知道。 不要看他人的妻室，如果看到，應當把她們看作母親或女兒。 對於年長的，看作姐妹；如果生起貪慾，就應當思維不凈。 就像聽到有人藏匿自己的孩子一樣，要防護和控制躁動的心。 對於野獸、毒藥、刀、怨家、火，不要讓慾望的快樂侵擾自己。 因為慾望會做出無利的事情，就像兼博果（gamboge fruit）一樣。 佛陀說，應當去除慾望，它是生死輪迴的牢獄枷鎖。 狡詐虛誑常常動搖心境，能夠降伏這六識（six consciousnesses）。 拿起武器掃除眾多的怨敵，或許最初可以稱之為勇猛至極。 臭氣熏天的九竅之門，充滿污穢的房間。
【English Translation】 English version In the hall, one should avoid killing, stealing, sexual misconduct, and false speech, not be greedy for delicious food, and not love comfortable high beds. Cut off drinking, singing, and dancing, and stay away from gorgeous decorations and fragrant perfumes. If men and women can observe these eight precepts, they can maintain purity for a long time in the six heavens of the desire realm and receive good rewards. One should regard stinginess, flattery, falsehood, greed, laziness, arrogance, lust, hatred, clan prejudice, and the arrogance arising from erudition and youth as enemies. The Buddha said that non-birth is due to diligence, and death is due to negligence. Diligence can increase good deeds, so you should cultivate caution. If one was negligent before but later repents and diligently cultivates, it is like the clouds dissipating, and seeing the bright moon on a beautiful night. Sundarananda (Buddha's cousin), Angulimala (a mass murderer), and Dasaka were all able to turn evil into good. Be brave and diligent, with unparalleled patience, and do not let anger control you. Eventually, you can attain the state of Anagami (non-returning). The Buddha's teachings can remove hatred. If others beat me, scold me, bully me, or take my property, holding grudges will only invite resentment and disputes. Abandoning hatred will bring peaceful sleep and happiness. Towards water, soil, and stones, the human heart should be as equal as they are. When afflictions arise, be as firm as water, soil, and stones. Those who love the Dharma should be like the water, soil, and stones that follow. The Buddha spoke of three kinds of speech: beautiful words that people like to hear, truthful words, and false words. One should discard the false words like honey, flowers, and feces, and practice the truthful words that come before. The present is bright, and the future is also bright; the present is dark, and the future is also dark; or the present is bright, and the future is dark; or the present is dark, and the future is bright. Among these four types of people, the king should be close to the first type (bright now and bright later). Some are raw like ripe, some are ripe like raw, some are ripe like ripe, and some are raw like raw. Just like in Amra (mango) fruits, there are such differences. People are also the same as these four situations, difficult to identify, and the king should know. Do not look at other people's wives; if you see them, you should regard them as mothers or daughters. For older women, regard them as sisters; if lust arises, you should contemplate impurity. Just like hearing that someone is hiding your child, you must protect and control your restless heart. For beasts, poison, knives, enemies, and fire, do not let the pleasures of desire invade you. Because desire can lead to unprofitable actions, like the gamboge fruit. The Buddha said that desire should be removed, as it is the prison and shackles of the cycle of birth and death. Deceit and falsehood often shake the mind, and one should subdue these six consciousnesses. Taking up weapons to eliminate numerous enemies may initially be called the ultimate in bravery. The nine orifices emitting foul odors, a room full of filth.
行軀難滿薄皮纏 請看少女除莊彩 折別形骸惡叵言 癩蟲穿已痛 求安就火邊 止息無由免 耽欲亦同然 為知真勝理 作意觀眾事 唯斯德應習 無餘法可親 若人具族望 貌美復多聞 無智破尸羅 是人何足責 若人無族望 貌醜寡知聞 有智護尸羅 人皆應供養 利無利苦樂 稱無稱毀譏 了俗世八法 齊心離斯境 再生天乞士 父母妻子人 勿由斯造罪 獄果他不分 若行諸罪業 非如刀斬傷 待至臨終際 惡業果全彰 信戒施凈聞 慚愧及正慧 七財牟尼說 共有物誠虛 博弈樂觀諠雜境 懶惰惡友敦親志 飲酒非時行六過 此劫芳名爾應棄 求財少欲最 人天師盛陳 若能修少欲 雖貧是富人 若人廣求諸事者 還被爾許苦來加 智者若不修少欲 受惱還如眾首蛇 稟性抱怨如殺者 欺輕夫主如男偶 縱使片物必行偷 宜可棄茲三賊婦 順若姊妹慈如母 隨從若婢伴猶親 如茲四婦宜應供 應知此室號天人 受餐如服藥 知量去貪嗔 不為肥憍傲 但欲住持身 勤軀度永日 于初后夜中 眠夢猶存念 勿使命虛終 慈悲喜正舍 修習可常研 上流雖未入
能生梵世天 舍雜欲苦尋喜樂 隨業當生四地中 大梵光音及遍凈 廣果天生與彼同 若恒修對治 德勝愍眾生 此五行為善 不行為大惡 雨鹽咸少水 豈若瀉江池 縱令微罪業 善大殄應知 嗔掉舉惡作 惛睡欲貪疑 如斯五蓋賊 常偷諸善利 有五最勝法 信勇念定慧 於此應勤習 能招根力頂 病苦死愛別 斯皆自業為 未度可勤修 對品亡嬌恣 若悕天解脫 爾當修正見 設使人行善 邪見招惡果 無樂常無我 不凈審知人 妄念四倒見 難苦在茲身 說色不是我 我非有於色 色我非更在 知餘四蘊空 不從時節生 非自然本性 非無因自在 從愚業愛生 戒禁見身見 及毗織吉蹉 應知三種結 能縛木叉門 解脫終依己 不由他伴成 勤修聞戒定 四真諦便生 增上戒心慧 茲學可常修 百五十餘戒 咸歸此三攝 于身住身念 茲路善修常 如其虧正念 諸法盡淪亡 壽命多災厄 如風吹水泡 若得瞬息停 臥起成希有 卒歸灰燥爛 糞穢難久持 觀身非實法 滅壞墮分離 大地迷盧海 七日出燒燃 況此極微軀 那不成煨燼 如是無常亦非久
【現代漢語翻譯】 現代漢語譯本 能生梵世天（Brahmā world heaven） 捨棄各種慾望，尋求喜樂，隨著業力應當生於四禪天中，即大梵天（Mahābrahmā）、光音天（Ābhāsvara）、遍凈天（Śubhakṛtsna）和廣果天（Bṛhatphala），與他們一樣。 如果經常修習對治法，以德行勝過，憐憫眾生，這五種行為是善，不這樣做就是大惡。 就像雨水中的鹽分顯得很少，豈能與傾瀉入江河湖泊相比？即使是微小的罪業，善業廣大，也應當知道罪業會被消除。 嗔恚、掉舉（agitation）、惡作（remorse）、昏沉睡眠、欲貪和懷疑，這五蓋如同盜賊，經常偷走各種善利。 有五種最殊勝的法，即信、勇、念、定、慧，對於這些應當勤奮修習，能夠招感五根、五力、七菩提分。 疾病、痛苦、死亡、與所愛分離，這些都是自己業力所為，在沒有解脫之前，應當勤奮修習，用對治品來消除放縱。 如果希望得到天界的果報和解脫，那麼你應該修正見。即使有人行善，邪見也會招來惡果。 無樂、無常、無我、不凈，審慎地認知這些真理的人，妄念和四顛倒見，會帶來苦難，就在這身體之中。 宣說色蘊不是我，我不是擁有色蘊，色蘊不是我在的地方，要知道其餘四蘊也是空性的。 不是從時節因緣而生，不是自然而有的本性，不是沒有原因的自在，而是從愚癡、業力和愛慾而生。 戒禁取見（belief in the efficacy of rituals）、身見（belief in a self）、以及疑（vicikicchā），應當知道這三種結，能夠束縛通往涅槃之門。 解脫最終依靠自己，不能由他人幫助完成，勤奮修習聽聞、持戒、禪定，四聖諦就會顯現。 增上戒學、增上心學、增上慧學，這三種學問可以經常修習，一百五十多條戒律，都歸於這三學之中。 于自身安住于身念住，這條道路要好好修習，經常保持正念，如果缺失正念，一切法都會淪喪。 壽命多有災禍，如同風吹水泡，如果能夠有短暫的停留，無論是躺下還是起來，都成為稀有之事。 最終歸於灰燼、乾燥、腐爛，糞便污穢難以長久保持，觀察身體不是真實之法，終將滅壞、墮落、分離。 大地、須彌山（Mount Meru）、海洋，七個太陽出現將其燒燃，何況這極其微小的身體，怎麼能不成為灰燼呢？ 像這樣，無常也是不會長久的。
【English Translation】 English version One can be born in the Brahmā world heaven. Abandoning various desires, seeking joy and happiness, according to karma, one should be born in the four Dhyāna heavens: Mahābrahmā (Great Brahmā), Ābhāsvara (Heaven of Radiant Light), Śubhakṛtsna (Heaven of Pure Beauty), and Bṛhatphala (Heaven of Great Reward), being the same as them. If one constantly practices antidotes, surpassing in virtue, and having compassion for sentient beings, these five actions are good; not doing so is a great evil. Just as the salt in rainwater appears very little, how can it compare to pouring into rivers and lakes? Even if it is a small sin, if the good karma is vast, one should know that the sin will be eliminated. Anger, agitation, remorse, drowsiness and sleep, desire and greed, and doubt—these five hindrances are like thieves, constantly stealing all kinds of good benefits. There are five most excellent qualities: faith, courage, mindfulness, concentration, and wisdom. One should diligently practice these, which can attract the five roots, five powers, and seven factors of enlightenment. Illness, suffering, death, separation from loved ones—these are all caused by one's own karma. Before liberation, one should diligently practice, using antidotes to eliminate indulgence. If you hope to attain the rewards of the heavens and liberation, then you should correct your views. Even if someone does good deeds, wrong views will bring about evil consequences. No pleasure, impermanence, no-self, impurity—those who carefully recognize these truths, delusional thoughts and the four inverted views, will bring suffering, right here in this body. It is said that the form aggregate is not me, I do not possess the form aggregate, the form aggregate is not where I am. Know that the other four aggregates are also empty. It is not born from seasonal causes, it is not a natural essence, it is not causeless and independent, but it is born from ignorance, karma, and desire. Belief in the efficacy of rituals (śīlavrata-parāmarśa), belief in a self (satkāya-dṛṣṭi), and doubt (vicikicchā)—one should know these three fetters, which can bind the gate to nirvāṇa. Liberation ultimately depends on oneself and cannot be accomplished by the help of others. Diligently practice listening, upholding precepts, and meditation, and the Four Noble Truths will appear. Higher training in morality, higher training in mind, higher training in wisdom—these three trainings can be practiced regularly. More than one hundred and fifty precepts are all included in these three trainings. Dwell in mindfulness of the body in relation to the body. This path should be well practiced, and mindfulness should be maintained constantly. If mindfulness is lacking, all dharmas will be lost. Life is full of disasters, like a bubble blown by the wind. If there can be a brief pause, whether lying down or getting up, it becomes a rare thing. Eventually returning to ashes, dryness, and decay, feces and filth are difficult to maintain for long. Observing the body is not a real thing, it will eventually perish, fall, and separate. The earth, Mount Meru, and the ocean will be burned by the appearance of seven suns. How can this extremely tiny body not become ashes? Like this, impermanence is also not lasting.
無歸無救無家室 生死勝人須厭背 並若芭蕉體無實 海龜投木孔 一會甚難遭 棄畜成人體 惡行果還招 金寶盤除糞 斯為是大癡 若生人作罪 全成極憃兒 生中依善友 及發於正愿 先身為福業 四大輪全獲 佛言近善友 全梵行是親 善士依佛故 眾多證圓寂 邪見生鬼畜 泥黎法不聞 邊地蔑戾車 生便癡啞性 或生長壽天 除八無暇過 閑暇既已得 爾可務當生 愛別老病死 斯等眾苦處 智者應生厭 說少過應聽 母或改為婦 父乃轉成兒 怨家翻作友 遷流無定規 一一飲母乳 過於四海水 轉受異生身 更飲多於彼 過去一一生身骨 展轉積若妙高山 地土丸為酸棗核 數己形軀豈盡邊 梵主世皆供 業力終淪地 縱紹轉輪王 回身化奴使 三十三天中妓女樂 多時受已墮泥黎 速疾磣毒經諸苦 磨身碎體鎮號啼 妙高岑受樂 地軟隨其足 轉受煻煨苦 行經糞屎獄 歡喜芳園裡 天女隨遊戲 墮落劍林中 截手足耳鼻 或入曼陀妙池浴 天女金花艷彩容 捨身更受泥黎苦 熱焰難當灰澗中 欲天受法樂 除貪大梵天 更墮阿毗止 薪焰苦恒連
或生居日月 身光遍四洲 一朝歸黑闇 展手見無由 三種燈明福 死後可持將 獨入無邊闇 日月不流光 有命黑繩熱 合叫無間下 斯等恒纏苦 燒諸行惡者 或若麻床㧗 或粉如細末 如利斧斫木 猶如鋸解割 猛火恒煎煮 令飲熱銅漿 驅令上劍刺 叉身熱鐵床 或時高舉手 鐵牙猛狗餐 鷹鳥觜爪利 任彼啅心肝 虻蠅及諸蟲 其數過千億 利觜唼身軀 急墮皆餐食 若人具造眾罪業 聞苦身自不幹墮 如此頑騃金剛性 氣盡泥犁遭猛火 時觀盡變聞應念 讀誦經論常尋鞠 泥犁聽響已驚惶 如何遣當斯異熟 于諸樂中誰是最 愛盡無生樂最精 于眾苦內誰為極 無間泥犁苦極成 人間一日中 屢刺三百槊 比地獄輕苦 毫分寧相捅 此處受極苦 經百俱胝秋 如其惡未盡 命舍定無由 如是諸惡果 種由身語心 爾勤隨力護 輕塵惡勿侵 或入傍生趣 殺縛苦恒親 遠離於寂善 更互被艱辛 或被殺縛苦 求珠尾角皮 錐鞭鉤𣃆頂 踏拍任他騎 受鬼望不遂 無敵苦常臨 飢渴及冷熱 困怖苦恒侵 口小如針孔 腹大等山丘 饑纏縱己糞 得少定無由
【現代漢語翻譯】 現代漢語譯本 或者曾經生活在日月的光輝之下，全身的光芒照遍四大部洲（Sì Dà Bù Zhōu）。 一旦墮入黑暗之中，即使伸出手也無法看見任何東西。 三種燈明的福報，死後還可以攜帶。 獨自進入無邊的黑暗，日月的光芒也無法照耀。 在地獄（dì yù）中，有黑繩地獄（Hēi Shéng dì yù）、熱地獄（Rè dì yù）、合叫地獄（Hé jiào dì yù）、無間地獄（Wú jiàn dì yù）。 這些眾生恒常被痛苦纏繞，焚燒那些作惡的人。 或者像用麻床擠壓，或者像粉末一樣細碎。 像用鋒利的斧頭砍樹，又像用鋸子切割。 猛烈的火焰恒常煎煮，讓他們飲用滾燙的銅漿。 驅趕他們登上劍山，用叉子叉住身體，放在熾熱的鐵床上。 有時高高舉起雙手，被鐵牙的兇猛惡狗吞食。 老鷹和鳥的嘴爪鋒利，任憑它們啄食心肝。 蚊虻、蒼蠅以及各種蟲子，數量超過千億。 用鋒利的嘴刺吸身體，急速墜落，都被它們吞食。 如果有人造作了各種罪業，聽聞這些痛苦，自身不會輕易墮落。 如果像金剛（jīngāng）一樣頑固愚蠢，氣息斷絕後，就會在地獄（dì yù）遭受猛烈的火焰。 時常觀察一切變化，聽聞、應念，閱讀經論，經常反省自身。 地獄（dì yù）中的眾生聽到這些，已經驚慌恐懼，如何才能擺脫這種異熟果報？ 在各種快樂中，哪種是最殊勝的？愛盡無生的快樂最為精妙。 在各種痛苦中，哪種是最極端的？無間地獄（Wú jiàn dì yù）的痛苦最為徹底。 人間一天之中，屢次被三百支長矛刺穿。 與地獄（dì yù）的輕微痛苦相比，連毫髮都不能相比。 在這裡遭受極大的痛苦，要經歷百俱胝（jù zhī）年。 如果罪惡沒有消盡，性命的捨棄就沒有盡頭。 這些罪惡的果報，都是由身、語、意三業所種下。 因此要勤奮努力地守護，即使是輕微的惡業也不要沾染。 或者墮入傍生道（bàngshēng dào），殺戮和束縛的痛苦常常相伴。 遠離寂靜和善良，互相遭受艱難困苦。 或者遭受殺戮和束縛的痛苦，爲了獲取珍珠、尾巴、角和皮毛。 用錐子、鞭子、鉤子刺穿頭頂，踐踏、拍打，任憑他人騎乘。 墮入餓鬼道（èguǐ dào），願望不能實現，無盡的痛苦常常降臨。 飢餓、乾渴以及寒冷、炎熱，困頓和恐怖的痛苦常常侵擾。 口小得像針孔一樣，肚子大得像山丘一樣。 被飢餓纏繞，即使是糞便，得到一點也無法如願。
【English Translation】 English version Or having lived in the light of the sun and moon, with the light of their bodies shining throughout the four continents (Sì Dà Bù Zhōu). Once fallen into darkness, even stretching out their hands, they cannot see anything. The merit of the three kinds of lamp offerings can be carried with them after death. Alone they enter the boundless darkness, where the light of the sun and moon does not shine. In hell (dì yù), there are the Black Rope Hell (Hēi Shéng dì yù), the Hot Hell (Rè dì yù), the Combined Cries Hell (Hé jiào dì yù), and the Avici Hell (Wú jiàn dì yù). These beings are constantly entangled in suffering, burning those who commit evil deeds. Or they are squeezed like on a hemp bed, or pulverized like fine powder. Like chopping a tree with a sharp axe, or sawing and cutting with a saw. Fierce flames constantly boil and cook them, forcing them to drink hot molten copper. Driving them to climb the Sword Mountain, piercing their bodies with forks, and placing them on scorching iron beds. Sometimes raising their hands high, they are devoured by fierce dogs with iron teeth. Eagles and birds have sharp beaks and claws, allowing them to peck at their hearts and livers. Mosquitoes, flies, and various insects, numbering over a billion. Piercing and sucking their bodies with sharp mouths, they fall rapidly and are all devoured. If people have created various sinful deeds, hearing of these sufferings, they will not easily fall into them themselves. If they are as stubborn and foolish as Vajra (jīngāng), when their breath is exhausted, they will suffer fierce flames in hell (dì yù). Constantly observe all changes, listen, contemplate, read scriptures, and frequently reflect on oneself. The beings in hell (dì yù), hearing these things, are already terrified and frightened, how can they escape this different ripening of karma? Among all pleasures, which is the most supreme? The pleasure of the exhaustion of craving and non-birth is the most exquisite. Among all sufferings, which is the most extreme? The suffering of Avici Hell (Wú jiàn dì yù) is the most complete. In one day in the human realm, one is repeatedly pierced by three hundred spears. Compared to the slight suffering of hell (dì yù), even a hair's breadth cannot be compared. Here, one endures extreme suffering, experiencing hundreds of kotis (jù zhī) of years. If the evil is not exhausted, there is no end to the abandonment of life. These evil retributions are all planted by the three karmas of body, speech, and mind. Therefore, diligently strive to guard, and do not let even slight evil deeds taint you. Or they fall into the animal realm (bàngshēng dào), where the suffering of killing and binding is constantly present. Far from tranquility and goodness, they mutually endure hardship and suffering. Or they suffer the pain of being killed and bound, for the sake of obtaining pearls, tails, horns, and fur. Piercing their heads with awls, whips, and hooks, trampling, slapping, and allowing others to ride them. Falling into the realm of hungry ghosts (èguǐ dào), their wishes cannot be fulfilled, and endless suffering constantly descends. Hunger, thirst, cold, and heat, the suffering of exhaustion and terror constantly harass them. Their mouths are as small as needle holes, and their bellies are as large as mountains. Entangled by hunger, even if it is excrement, they cannot obtain even a little as they wish.
形如枯杌樹 皮方作衣服 炬口夜夜然 飛蛾墮充食 血膿諸不凈 福少獲無從 更相口排逼 還餐癭熟癰 月下便招熱 日中身遂寒 望果唯空樹 瞻江水剩干 如是受眾苦 經萬五千年 長時擊身命 良由苦器堅 若生饑鬼中 遭斯一味苦 非賢澀者愛 佛說由慳垢 生天雖受樂 福盡苦難思 終歸會墜墮 勿樂可應知 厭坐衣沾垢 身光有變衰 液下新流汗 頭上故花萎 如斯五相現 天眾死無疑 地居人若卒 悶亂改常儀 若從天處墮 眾善盡無餘 任落傍生鬼 泥犁隨一居 阿蘇羅本性 縱令全覺慧 忿天生苦心 趣遮于見諦 如是漂流生死處 天人畜及阿蘇羅 下賤業生眾苦器 鬼趣兼投捺落迦 縱使烈火燃頭上 遍身衣服焰皆通 此苦無暇能除拂 無生住想涅槃中 爾求尸羅及定慧 寂靜調柔離垢殃 涅槃無盡無老死 四大日月悉皆亡 念擇法勇進 定慧喜輕安 此七菩提分 能招妙涅槃 無慧定非有 缺定慧便溺 若其雙運者 有海如牛跡 十四不記法 日親之所說 於此勿應思 不能令覺滅 從無知起業 由業復生識 識緣于名色 名色生六處
【現代漢語翻譯】 現代漢語譯本： 形體如同枯萎的樹樁，只能用樹皮來遮蔽身體。 口中像火炬一樣燃燒，飛蛾撲來卻只能墜落成為食物。 身體充滿血膿等不潔之物，福德稀少，無從獲得。 互相之間用口舌排擠逼迫，甚至吞食彼此的癭瘤和熟癰。 在月光下也會感到燥熱，在陽光下卻又感到寒冷。 渴望果實卻只能望見空樹，眺望江河卻發現水已經乾涸。 就這樣承受著各種痛苦，經歷了萬五千年。 長時間遭受擊打身體的痛苦，這是因為承受痛苦的器皿太過堅固。 如果生在餓鬼道中，就會遭受這種單一的苦味。 這不是賢者或吝嗇者所喜愛的，佛陀說這是由慳吝的罪業所致。 即使生在天界享受快樂，一旦福報耗盡，痛苦也難以想像。 最終還是會墜落，不要貪戀天界的快樂，應該明白這個道理。 厭惡地坐在座位上，衣服沾滿污垢，身上的光芒也變得衰弱。 腋下不斷流出新的汗液，頭上的花朵也漸漸枯萎。 當這五種衰相顯現時，天人死亡是無疑的。 如果地居的人死亡，會感到悶亂，改變平時的儀態。 如果從天界墜落，所有的善業都會耗盡。 只能墮落到傍生道或鬼道，或者投身到地獄中。 阿修羅（Asura，非天）的本性，即使擁有完全的覺悟和智慧。 也會因為對天人的忿恨而產生痛苦的心，從而阻礙證悟真諦。 就這樣在生死輪迴中漂流，天人、畜生和阿修羅（Asura，非天）。 都是由業力所生的痛苦之器，還有鬼道和地獄。 即使烈火在頭上燃燒，火焰也遍及全身的衣服。 也沒有空閑來消除這種痛苦，無法生起安住于涅槃（Nirvana，寂滅）的念頭。 因此應當尋求戒（Shila，戒律）、定（Samadhi，禪定）和慧（Prajna，智慧），寂靜調柔，遠離垢染。 涅槃（Nirvana，寂滅）是無盡的，沒有衰老和死亡，四大（四大元素）和日月都會消亡。 憶念、選擇法、勇猛精進。 禪定、智慧、喜悅和輕安。 這七種菩提分（Sapta bojjhaṅgā，七覺支），能夠招感美妙的涅槃（Nirvana，寂滅）。 沒有智慧，禪定就無法存在；缺少禪定，智慧就會偏頗。 如果禪定和智慧能夠雙管齊下，那麼生死之海也會像牛蹄印一樣淺顯。 十四種不可記法，是日親（Rishi，古印度聖賢）所說的。 對於這些問題不應該去思索，因為它們不能使人覺悟和滅除煩惱。 從無明（Avidya，無知）而生起業（Karma，行為），由業（Karma，行為）又產生識（Vijnana，意識）。 識（Vijnana，意識）緣于名色（Namarupa，名稱和形式），名色（Namarupa，名稱和形式）產生六處（Sadayatana，六根）。
【English Translation】 English version: The form is like a withered tree stump, using bark as clothing. The mouth burns like a torch night after night, moths fall and become food. The body is full of blood, pus, and impurities, with little merit to be obtained. They push and shove each other with their mouths, even eating each other's goiters and ripe sores. They feel hot under the moonlight and cold in the sunlight. They long for fruit but only see empty trees, they gaze at the river but find the water dried up. Thus, they endure various sufferings for fifteen thousand years. They suffer the pain of being struck for a long time because the vessel for enduring suffering is too strong. If born in the realm of hungry ghosts, they will suffer this single taste of bitterness. This is not loved by the wise or the miserly; the Buddha said it is caused by the defilement of stinginess. Even if born in the heavens and enjoying happiness, once the blessings are exhausted, the suffering is unimaginable. Eventually, they will fall; do not delight in the happiness of the heavens, you should understand this principle. They sit in disgust, their clothes stained with dirt, the light of their bodies fading. New sweat constantly flows from their armpits, and the flowers on their heads wither. When these five signs appear, there is no doubt that the Deva (gods) will die. If a person living on earth dies, they will feel confused and change their usual demeanor. If they fall from the heavens, all their good deeds will be exhausted. They can only fall into the realm of animals or ghosts, or be cast into hell. The nature of the Asuras (non-gods), even if they possess complete awakening and wisdom. They will generate a painful heart due to resentment towards the Devas (gods), thus hindering the realization of truth. Thus, they drift in the cycle of birth and death, Devas (gods), humans, animals, and Asuras (non-gods). Are all vessels of suffering born from karma, along with the realm of ghosts and hell. Even if fierce flames burn on their heads, and the flames spread throughout their clothes. There is no time to eliminate this suffering, and they cannot generate the thought of dwelling in Nirvana (liberation). Therefore, one should seek Shila (morality), Samadhi (concentration), and Prajna (wisdom), be peaceful and gentle, and be free from defilements. Nirvana (liberation) is endless, without old age and death, the four elements and the sun and moon will all perish. Mindfulness, choice of Dharma, courageous progress. Concentration, wisdom, joy, and tranquility. These seven Sapta bojjhaṅgā (seven factors of enlightenment) can attract wonderful Nirvana (liberation). Without wisdom, concentration cannot exist; lacking concentration, wisdom will be biased. If concentration and wisdom can work together, then the sea of birth and death will be as shallow as a cow's footprint. The fourteen unrecordable questions were spoken by Rishi (ancient Indian sage). One should not contemplate these questions, because they cannot lead to awakening and the extinction of afflictions. From Avidya (ignorance) arises Karma (action), and from Karma (action) arises Vijnana (consciousness). Vijnana (consciousness) is conditioned by Namarupa (name and form), and Namarupa (name and form) gives rise to Sadayatana (six sense bases).
六處緣于觸 觸生緣于受 受既緣于愛 由愛招于取 取復緣于有 有復緣于生 生緣于老死 憂病求不得 輪迴大苦蘊 斯應速斷除 如其生若滅 眾苦珍無餘 最勝言教藏 深妙緣起門 如能正見此 便觀無上尊 正見命正念 正定語業思 此謂八聖道 為寂可修治 無由集愛起 託身眾苦生 除斯證解脫 八聖道宜行 即此瑜伽業 四種聖諦因 雖居舍嚴飾 智遮煩惱津 不從空處墮 如谷因地造 諸先證法人 皆凡具煩惱 何假多陳述 除惱略呈言 事由情可伏 聖談心是源 如上所陳法 苾芻難總行 隨能修一事 勿令虛夭生 眾善皆隨喜 妙行三自修 迴向為成佛 福聚令恒收 後生壽無量 廣度于天人 猶如觀自在 極難等怨親 生老病死三毒除 佛國託生為世父 壽命時長量叵知 同彼大覺彌陀主 開顯尸羅及舍惠 天地虛空名遍彰 大地居人及天眾 勿使妖妍女愛傷 煩惱羈纏有情眾 絕流生死登正覺 超度世間但有名 由獲無生離塵濁
阿離野那伽曷樹那菩提薩埵蘇頡里蜜離佉。了(阿離野是聖。那伽是龍是象。曷樹那義翻為猛。菩提薩埵謂是覺情。蘇
【現代漢語翻譯】 現代漢語譯本 六處（ayatana，感覺器官和感覺對像）緣于觸（sparsha，感官接觸），觸生緣于受（vedana，感受）。 受既緣于愛（trishna，渴愛），由愛招于取（upadana，執取）。 取復緣于有（bhava，存在），有復緣于生（jati，出生）。 生緣于老死（jaramarana，衰老和死亡），以及憂愁、疾病和求之不得的痛苦。 這輪迴的巨大苦蘊，應當迅速斷除。 如果生滅的真相能夠被理解，那麼所有的痛苦都將徹底消失。 這是最殊勝的言教寶藏，是深奧微妙的緣起之門。 如果能夠正確地認識到這一點，便能見到無上的真理。 正見（samyag-drishti，正確的見解）引導正確的念頭（samyak-smriti，正念），正確的禪定（samyak-samadhi，正定），以及正確的語言（samyak-vak，正語）、行為（samyak-karmanta，正業）和思維（samyak-samkalpa，正思）。 這被稱為八聖道（arya-ashtangika-marga），是爲了寂靜涅槃而修習的道路。 沒有產生渴愛的因由，就不會有依託身體而產生的種種痛苦。 消除渴愛，證得解脫，應當奉行八聖道。 這就是瑜伽的修行，是四種聖諦（arya-satya，苦、集、滅、道）的原因。 即使居住在華麗的住所，智慧也能阻擋煩惱的侵襲。 不會從虛空中墜落，如同穀物依賴土地而生長。 所有先證得法的人，最初也都是具有煩惱的凡夫。 何必多加陳述，簡略地說明去除煩惱的方法。 事情可以通過情感來馴服，聖人的教誨以心為根本。 如上所說的法，比丘（bhikshu，佛教僧侶）難以全部修行。 隨自己能力修行一事，不要讓生命虛度。 對於他人的善行都隨喜讚歎，精妙的行為通過身語意三方面自我修習。 將功德迴向于成就佛果，愿福德聚集恒常增長。 愿來世壽命無量，廣度天人和世間眾生。 猶如觀自在菩薩（Avalokiteshvara，觀音菩薩），極難平等對待怨敵和親人。 愿消除生老病死的三毒，在佛國託生，成為世間的慈父。 壽命時長難以衡量，如同大覺者阿彌陀佛（Amitabha）。 開顯戒律（shila，道德規範）和佈施（dana，慷慨），天地虛空都遍佈你的名聲。 愿大地上的居民和天上的眾生，不要被妖嬈的女子和愛慾所傷害。 愿被煩惱束縛的有情眾生，斷絕生死輪迴，登上正覺的彼岸。 超度世間，唯有美名流傳，因為獲得了無生，脫離了塵世的污濁。 阿離野（Arya，聖者），那伽（Naga，龍或象），曷樹那（Hastuna，猛），菩提薩埵（Bodhisattva，覺悟的有情），蘇頡里蜜離佉（蘇，吉祥；頡里，財富；蜜離佉，朋友）。
【English Translation】 English version The six sense bases (ayatana) arise from contact (sparsha), contact arises from feeling (vedana). Feeling arises from craving (trishna), and craving leads to grasping (upadana). Grasping further arises from becoming (bhava), and becoming arises from birth (jati). Birth arises from old age and death (jaramarana), along with sorrow, disease, and the pain of not getting what one desires. This great mass of suffering in samsara should be quickly cut off. If the truth of arising and ceasing can be understood, then all suffering will completely disappear. This is the most supreme treasure of teachings, the profound and subtle gate of dependent origination. If one can correctly perceive this, then one can see the supreme truth. Right view (samyag-drishti) guides right thought (samyak-smriti), right concentration (samyak-samadhi), as well as right speech (samyak-vak), action (samyak-karmanta), and thought (samyak-samkalpa). This is called the Noble Eightfold Path (arya-ashtangika-marga), the path to be cultivated for peaceful Nirvana. Without the cause of arising craving, there will be no suffering arising from relying on the body. Eliminate craving, attain liberation, and the Noble Eightfold Path should be practiced. This is the practice of yoga, the cause of the Four Noble Truths (arya-satya: suffering, origin, cessation, path). Even residing in a splendid dwelling, wisdom can block the invasion of afflictions. One will not fall from emptiness, just as grain grows depending on the earth. All those who first realized the Dharma were initially ordinary people with afflictions. Why elaborate further? Briefly presenting the method of removing afflictions. Matters can be subdued by emotions, the teachings of the saints take the mind as the root. The Dharma as stated above is difficult for a bhikshu (Buddhist monk) to practice entirely. Practice one thing according to your ability, do not let life be wasted. Rejoice in all good deeds, cultivate subtle actions through body, speech, and mind. Dedicate the merit to the attainment of Buddhahood, may the accumulation of blessings constantly increase. May one have immeasurable lifespan in the next life, widely liberating gods and humans. Like Avalokiteshvara (Guanyin Bodhisattva), it is extremely difficult to equally treat enemies and relatives. May the three poisons of birth, old age, and death be eliminated, may one be born in the Buddha-land, becoming a compassionate father to the world. The length of life is immeasurable, like the Great Awakened One Amitabha. Revealing morality (shila) and generosity (dana), your name will be known throughout heaven and earth. May the inhabitants of the earth and the beings in the heavens not be harmed by enchanting women and lust. May sentient beings bound by afflictions cut off the cycle of birth and death and ascend to the shore of perfect enlightenment. Transcending the world, only a good name remains, because one has obtained non-birth, free from the defilements of the world. Arya (Noble), Naga (Dragon or Elephant), Hastuna (Fierce), Bodhisattva (Enlightened Being), Sukhelimikha (Su, auspicious; Kheli, wealth; Mikha, friend).
頡里即是親密。離佉者書也。先雲龍樹者訛也)。
龍樹菩薩勸誡王頌
【現代漢語翻譯】 現代漢語譯本： 『頡里』（Kshatriya，剎帝利）就是親密的意思。『離佉』（Lekha）是書的意思。（之前說的龍樹是錯誤的）。
龍樹菩薩勸誡國王之歌
【English Translation】 English version: 『頡里』 (Kshatriya) means intimacy. 『離佉』 (Lekha) means book. (The previous statement about Nagarjuna is incorrect).
Nagarjuna's Admonition to the King