T32n1680_一百五十贊佛頌
大正藏第 32 冊 No. 1680 一百五十贊佛頌
No. 1680
一百五十贊佛頌
尊者摩咥里制吒造
大唐沙門義凈于那爛陀寺譯
世尊最殊勝 善斷諸惑種 無量勝功德 總集如來身 唯佛可歸依 可讚可承事 如理思惟者 宜應住此教 諸惡煩惱習 護世者已除 福智二俱圓 唯尊不退沒 縱生惡見者 于尊起嫌恨 伺求身語業 無能得瑕隙 記我得人身 聞法生歡喜 譬如巨海內 盲龜遇楂穴 忘念恒隨逐 惑業墮深坑 故我以言詞 嘆佛實功德 牟尼無量境 聖德無邊際 為求自利故 我今贊少分 敬禮無師智 希有眾事性 福慧及威光 誰能知數量 如來德無限 無等無能說 我今求福利 假贊以名言 我智力微淺 佛德無崖際 唯愿大慈悲 拯我無歸處 怨親悉平等 無緣起大悲 普于眾生界 恒作真善友 內財尚能捨 何況于外財 尊無吝惜心 求者滿其愿 以身護彼身 以命贖他命 全軀救一鴿 歡喜無慳吝 尊不畏惡道 亦不貪善趣 但為心澄潔 尸羅由此成 常離諸邪曲 恒親質直者 諸業本性空 唯居第一義
【現代漢語翻譯】 現代漢語譯本 《一百五十贊佛頌》
尊者摩咥里制吒（Mātr̥ceṭa）造 大唐沙門義凈于那爛陀寺譯
世尊最為殊勝，善於斷除各種迷惑的根源。 無量的殊勝功德，全部聚集在如來之身。 只有佛陀可以歸依，可以讚歎，可以承事。 如理思維的人，應該安住於此教法。 各種惡行和煩惱的習氣，護世者已經斷除。 福德和智慧都圓滿，唯有世尊不會退轉和消失。 即使是產生邪見的人，對世尊產生嫌棄和憎恨， 伺機尋找世尊身語意的過失，也沒有人能夠找到瑕疵。 慶幸我得到人身，聽聞佛法而生歡喜， 譬如在巨大的海洋中，盲龜遇到木板上的孔洞。 忘念常常跟隨，被迷惑和業力所牽引而墮入深坑。 所以我用言語，讚歎佛陀真實的功德。 牟尼（Muni，指佛陀）的境界無量，聖德沒有邊際。 爲了求得自身的利益，我今天讚歎少許部分。 敬禮無師自通的智慧，稀有且具足各種功德。 福德、智慧以及威光，誰能夠知道其數量？ 如來的功德無限，沒有可以比擬，沒有可以言說。 我今天爲了求得福利，借用讚歎來表達。 我的智慧和力量微薄淺顯，佛陀的功德沒有邊際。 唯愿佛陀以大慈悲，拯救我這個沒有歸宿的人。 對怨恨的人和親愛的人都平等對待，無緣無故地生起大悲心。 普遍地對於眾生界，恒常作為真正的善友。 內在的財富尚且能夠捨棄，更何況是外在的財富。 世尊沒有吝惜之心，對於祈求者滿足他們的願望。 用自己的身體保護他人的身體，用自己的生命贖回他人的生命。 用整個身體救一隻鴿子，歡喜而沒有絲毫的吝惜。 世尊不畏懼惡道，也不貪戀善趣。 只是爲了內心澄澈潔凈，戒律由此成就。 常常遠離各種邪惡和姦詐，恒常親近誠實正直的人。 諸法的業力本性是空性的，唯有安住于第一義諦。
【English Translation】 English version One Hundred and Fifty Verses in Praise of Buddha
Composed by Venerable Mātr̥ceṭa Translated into Chinese by the Śramaṇa Yijing of the Great Tang at Nālandā Monastery
The World-Honored One is the most supreme, skilled at severing the seeds of all delusions. Immeasurable and excellent merits are all gathered in the body of the Tathāgata (如來). Only the Buddha is worthy of refuge, worthy of praise, and worthy of service. Those who contemplate in accordance with the truth should abide in this teaching. All evil deeds and habitual afflictions have been removed by the protector of the world. Merit and wisdom are both complete, only the World-Honored One does not regress or perish. Even those who generate wrong views, harbor dislike and hatred towards the World-Honored One, Seeking opportunities to find fault with the World-Honored One's body, speech, and mind, no one can find any flaws. I am fortunate to have obtained a human body and rejoice upon hearing the Dharma. It is like a blind turtle encountering a hole in a plank in the vast ocean. Forgetfulness constantly follows, and one falls into a deep pit due to delusion and karma. Therefore, I use words to praise the Buddha's true merits. The realm of the Muni (牟尼, referring to the Buddha) is immeasurable, and the sacred virtues are boundless. For the sake of seeking my own benefit, I now praise a small portion. I pay homage to the wisdom attained without a teacher, rare and possessing all kinds of qualities. Merit, wisdom, and majestic light, who can know their extent? The Tathāgata's (如來) virtues are infinite, incomparable, and indescribable. Today, I seek blessings and use praise to express them. My wisdom and strength are shallow and limited, but the Buddha's virtues are boundless. May the Buddha, with great compassion, save me, who has no refuge. Treating enemies and loved ones equally, generating great compassion without cause. Universally towards the realm of sentient beings, always acting as a true friend. Even internal wealth can be given away, let alone external wealth. The World-Honored One has no stinginess, fulfilling the wishes of those who seek. Protecting others' bodies with one's own body, redeeming others' lives with one's own life. Saving a dove with one's entire body, rejoicing without any miserliness. The World-Honored One does not fear evil paths, nor does he crave good destinies. Only for the sake of a clear and pure mind, morality is thus accomplished. Always staying away from all evils and crookedness, constantly associating with those who are honest and upright. The karmic nature of all dharmas is emptiness; only abiding in the ultimate truth.
眾苦逼其身 尊能善安慮 正智斷諸惑 有過悉興悲 殉命濟他難 生無量歡喜 如死忽重蘇 此喜過於彼 怨對害其身 一切時恒惱 不觀其過惡 常起大悲心 正遍菩提種 心恒所珍玩 大雄難勝智 無有能及者 無等菩提果 苦行是其因 由此不顧身 勤修諸勝品 豪貴與貧賤 等引以大悲 于諸差別中 而無高下想 勝樂等持果 心無有貪著 普濟諸群生 大悲無間斷 尊雖遭極苦 於樂不悕求 妙智諸功德 殊勝無能共 染凈諸雜法 簡偽取其真 如清凈鵝王 飲乳棄其水 于無量億劫 勇猛趣菩提 于彼生生中 喪身求妙法 三僧祇數量 精勤無懈惓 持此為勝伴 以證妙菩提 尊無嫉姤心 於劣除輕想 平等無乖諍 勝行悉圓成 尊唯重因行 非求果位圓 遍修諸勝業 眾德自成滿 勤修出離法 超升眾行頂 坐臥經行處 無非勝福田 拔除眾過染 增長清凈德 斯由積行成 唯尊最無上 眾福皆圓滿 諸過悉蠲除 如來凈法身 塵習皆已斷 資糧集更集 功歸調御身 欲求于譬類 無能與佛等 遍觀諸世間 災橫多障惱 縱有少分善 易
【現代漢語翻譯】 現代漢語譯本 眾生的苦難逼迫著他的身體，您卻能很好地安住于思慮之中。 以真正的智慧斷除各種迷惑，對於眾生的過失都興起悲憫之心。 不惜犧牲生命來救濟他人的危難，心中生起無量的歡喜。 如同死後突然復甦一般，這種歡喜勝過其他一切。 怨恨之人加害於他的身體，一切時侯都帶來煩惱。 您卻不去看他們的過錯和罪惡，常常生起廣大的悲憫之心。 對於圓滿菩提（Bodhi，覺悟）的種子，您的心總是珍視和玩味。 大雄（Mahavira，偉大的英雄）的難以戰勝的智慧，沒有人能夠企及。 無與倫比的菩提果（Bodhi-phala，覺悟之果），苦行是它的原因。 因此您不顧惜自己的身體，勤奮地修習各種殊勝的品德。 對於豪門貴族和貧窮卑賤之人，您都平等地以大悲心來引導。 在各種差別之中，您心中卻沒有高下之分。 對於殊勝的禪定之樂等持之果，您的心中沒有貪戀和執著。 普遍救濟所有的眾生，您的大悲心沒有間斷。 您即使遭遇極大的痛苦，對於安樂也不希求。 您那奇妙的智慧和各種功德，殊勝無比，沒有人能夠與您相比。 對於染污和清凈等各種混雜的法，您簡別虛偽，選取真實。 如同清凈的鵝王一般，飲用牛奶而捨棄其中的水。 在無量億劫的時間裡，您勇猛地趨向菩提（Bodhi，覺悟）。 在那生生世世之中，您不惜喪失生命來尋求奇妙的佛法。 經歷了三個阿僧祇劫（asamkhya kalpa，無數大劫）的數量，您精勤修行，沒有懈怠和疲倦。 您以此作為殊勝的伴侶，以證得奇妙的菩提（Bodhi，覺悟）。 您沒有嫉妒之心，對於不如自己的人，您去除輕視的想法。 平等對待，沒有乖戾和爭執，各種殊勝的德行都圓滿成就。 您只重視因地的修行，而不是追求果位的圓滿。 普遍修習各種殊勝的善業，各種功德自然成就圓滿。 勤奮修習出離之法，超越昇華到各種修行的頂峰。 您坐臥經行的地方，無不是殊勝的福田。 拔除眾生的各種過失和染污，增長清凈的功德。 這都是由於積累修行而成就的，只有您最為無上。 各種福德都圓滿，各種過失都消除。 如來的清凈法身（Dharmakaya，法身），塵世的習氣都已經斷除。 資糧積累再積累，功德歸於調御丈夫之身。 想要尋求譬喻和比類，沒有誰能夠與佛陀相等。 普遍觀察各個世間，災禍橫生，充滿障礙和煩惱。 即使有少許的善行，也容易
【English Translation】 English version The suffering of beings oppresses his body, yet you are able to dwell well in contemplation. With true wisdom, you cut off all delusions, and for the faults of beings, you arouse compassion. You sacrifice your life to save others from difficulties, and in your heart, immeasurable joy arises. It is like suddenly reviving after death; this joy surpasses all others. Enemies harm his body, constantly causing annoyance at all times. Yet you do not look at their faults and evils, but constantly give rise to great compassion. For the seed of perfect Bodhi (覺悟), your heart always cherishes and delights in it. The invincible wisdom of the Great Hero (Mahavira, 偉大的英雄), no one can reach. The incomparable fruit of Bodhi (覺悟之果), ascetic practice is its cause. Therefore, you do not care for your own body, but diligently cultivate all kinds of excellent virtues. Towards the noble and the lowly, you equally guide them with great compassion. Among all the differences, there is no high or low in your mind. For the fruit of excellent samadhi (禪定) and equanimity, your heart has no greed or attachment. Universally saving all sentient beings, your great compassion is without interruption. Even though you encounter extreme suffering, you do not seek after pleasure. Your wonderful wisdom and various merits are supremely unmatched; no one can compare to you. For the various mixed dharmas (法) of defilement and purity, you distinguish the false and take the true. Like a pure swan king, drinking milk and discarding the water. For immeasurable eons, you courageously strive towards Bodhi (覺悟). In those lifetimes, you sacrifice your life to seek the wonderful Dharma (佛法). Having experienced the quantity of three asamkhya kalpas (無數大劫), you diligently cultivate without懈怠 or fatigue. You hold this as a supreme companion to attain wonderful Bodhi (覺悟). You have no jealousy, and for those inferior to yourself, you remove thoughts of contempt. Treating all equally, without perversity or contention, all kinds of excellent virtues are perfectly accomplished. You only value the practice of the cause, not seeking the perfection of the fruit position. Universally cultivating all kinds of excellent good deeds, all kinds of merits naturally become complete. Diligently cultivating the Dharma (法) of renunciation, transcending and ascending to the peak of all practices. The places where you sit, lie down, walk, and travel are all excellent fields of merit. Eradicating the various faults and defilements of beings, increasing pure merits. This is all accomplished through accumulated practice; only you are the most supreme. All kinds of blessings are complete, and all kinds of faults are eliminated. The pure Dharmakaya (法身) of the Tathagata (如來), the habits of the world have already been cut off. Accumulating resources again and again, the merits belong to the body of the taming hero. Wanting to seek metaphors and comparisons, no one can be equal to the Buddha. Universally observing all the worlds, disasters arise, full of obstacles and troubles. Even if there is a little good, it is easy to
得為比對 遠離諸過患 湛然安不動 最勝諸善根 無能為譬喻 如來智深遠 無底無邊際 世事喻佛身 牛跡方大海 深仁荷一切 世間無有比 大地持重擔 喻此實為輕 愚癡闇已除 牟尼光普照 世智非能譬 如螢對日光 如來三業凈 秋月皎空池 世潔喻佛身 俱成塵濁性 如上諸所引 世中殊勝事 佛法迥超過 俗事可哀愍 聖法珍寶聚 佛最居其頂 無上無比中 唯佛與佛等 如來聖智海 隨樂嘆少分 鄙詞贊勝德 對此實多慚 時俗睹降魔 一切咸歸伏 觀彼同真性 我謂等輕毛 假令大戰陣 智勇能摧伏 聖德超世間 降彼非為喻 鄰次降魔后 于夜後分中 斷諸煩惱習 勝德皆圓滿 聖智除眾闇 超過千日光 摧伏諸邪宗 希有無能比 三善根圓滿 永滅貪恚癡 種習悉已除 清凈無能喻 妙法尊恒贊 不正法恒非 於斯邪正處 心無有憎愛 于聖弟子眾 及外道師徒 于彼違順中 佛心初無二 于德情無著 德者亦非貪 善哉極無垢 聖智恒圓潔 諸根常湛寂 永離迷妄心 于諸境界中 現量由親睹 念慧窮真際 非凡愚所測 善安立語
【現代漢語翻譯】 現代漢語譯本 得為比對 遠離一切過患，達到湛然寂靜、安穩不動的境界。 最殊勝的各種善根，沒有事物可以比擬。 如來的智慧深遠，沒有底部也沒有邊際。 用世間的事物來比喻佛的身，就像牛蹄印比喻大海一樣渺小。 深厚的仁愛覆蓋一切，世間沒有任何事物可以相比。 大地承載著沉重的負擔，用它來比喻佛的功德實際上是很輕的。 愚癡的黑暗已經消除，牟尼（釋迦牟尼佛的稱號）的光芒普照一切。 世俗的智慧不能比擬，就像螢火蟲面對太陽的光芒一樣。 如來的身、口、意三業清凈，就像秋天的月亮照耀著清澈的池水。 世間的潔凈比喻佛的身，都帶有塵土和污濁的性質。 如上面所引用的各種世間殊勝的事物， 佛法遠遠地超過它們，世俗的事物實在令人憐憫。 聖法如同珍寶的聚集，佛是最頂端的那顆寶珠。 在無上無比的事物中，只有佛與佛才能相等。 如來聖智如大海般深廣，我只是隨自己的能力讚歎其中的少部分。 用淺薄的言辭讚美殊勝的功德，對此實在感到慚愧。 世俗之人看到佛陀降伏魔軍，一切都歸順降伏。 觀察那些魔軍與真如自性相同，我認為他們輕如鴻毛。 假設有大戰陣，智者和勇士能夠摧毀降伏。 佛的聖德超越世間，降伏魔軍不能用來比喻。 在鄰近降伏魔軍之後，在夜晚的後半段， 斷除各種煩惱的習氣，殊勝的功德都圓滿具足。 聖智消除一切黑暗，超過千個太陽的光芒。 摧伏各種邪惡的宗派，稀有難得，沒有事物可以比擬。 身、口、意三善根圓滿，永遠滅除貪、嗔、癡。 貪嗔癡的種子和習氣全部都已經去除，清凈的境界沒有事物可以比喻。 美妙的佛法永遠被讚美，不正確的法永遠被否定。 對於這種邪正之處，心中沒有憎恨和喜愛。 對於聖人的弟子們，以及外道的師徒們， 對於他們違背或順從的行為，佛的心中始終沒有分別。 對於有德之人，心中沒有執著，對於德行，也沒有貪戀。 真好啊，極其沒有污垢，聖智永遠圓滿清凈。 諸根常常湛然寂靜，永遠遠離迷惑和虛妄的心。 在各種境界中，通過現量而親眼見到。 念和慧窮盡真理的邊際，不是凡夫愚人所能測度的。 善於安立言語
【English Translation】 English version To Make Comparisons Far removed from all faults, serene, stable, and unmoving. The most excellent roots of goodness, nothing can be compared to them. The Tathagata's (如來) [Thus Come One, Buddha] wisdom is profound, without bottom or boundary. To compare worldly matters to the Buddha's body, it's like comparing a cow's footprint to the vast ocean. Deep kindness covers everything; there is nothing in the world to compare. The earth bears heavy burdens; using it as a metaphor is actually light. The darkness of ignorance has been removed; the light of Muni (牟尼) [Sage, an epithet of Buddha] shines everywhere. Worldly wisdom cannot be compared, like a firefly facing the sunlight. The Tathagata's (如來) [Thus Come One, Buddha] three karmas (三業) [body, speech, and mind] are pure, like the autumn moon in a clear pond. Worldly cleanliness, when compared to the Buddha's body, is inherently dusty and turbid. As all the above-mentioned, outstanding things in the world, The Buddha's Dharma (佛法) [teachings of the Buddha] far surpasses them; worldly matters are pitiable. The sacred Dharma (聖法) [holy teachings] is like a gathering of treasures, with the Buddha at its peak. Among the unsurpassed and incomparable, only Buddha is equal to Buddha. The Tathagata's (如來) [Thus Come One, Buddha] sacred wisdom is like a sea; I praise only a small portion according to my ability. Using vulgar words to praise supreme virtues, I truly feel ashamed. When worldly people see the subduing of Mara (降魔) [demon], all submit and surrender. Observing those demons as identical to the true nature, I consider them as light as feathers. Suppose there is a great battle array, where the wise and brave can conquer and subdue. The Buddha's sacred virtue transcends the world; subduing demons cannot be used as a metaphor. After subduing Mara (降魔) [demon], in the later part of the night, Cutting off the habits of all afflictions, supreme virtues are all perfectly fulfilled. Sacred wisdom removes all darkness, surpassing the light of a thousand suns. Subduing all evil sects is rare and incomparable. The three roots of goodness (三善根) [non-greed, non-hatred, non-delusion] are perfectly fulfilled, forever eliminating greed, hatred, and delusion. The seeds and habits of greed, hatred, and delusion have all been removed; the pure state is beyond comparison. The wonderful Dharma (妙法) [wonderful teachings] is always praised, and incorrect Dharma (不正法) [incorrect teachings] is always negated. Regarding these places of right and wrong, the mind has no hatred or love. Regarding the disciples of the saints and the teachers and followers of external paths, Regarding their actions of opposition or obedience, the Buddha's mind has no duality. Regarding virtue, there is no attachment; regarding virtuous people, there is no greed. Excellent, extremely without defilement, sacred wisdom is always perfectly pure. The senses are always serene and still, forever free from delusion and false thoughts. In all realms, one sees directly through immediate perception. Mindfulness and wisdom exhaust the boundaries of truth, not measurable by ordinary fools. Skillfully establishing speech.
言 證彼亡言處 寂靜無礙光 皎潔逾輝映 妙色世希有 熟不懷敬心 若有暫初觀 或復恒瞻睹 妙相曾無二 前後悉同歡 最勝威德身 觀者心無厭 縱經無量劫 欣仰似初觀 所依之德體 能依之德心 性相二俱融 能所初無異 如斯善逝德 總集如來躬 離佛相好身 余非所安處 我因先世福 幸遇調御師 仰贊功德山 遠酬尊所記 一切有情類 皆因煩惱持 唯佛能善除 由悲久住世 誰當先敬禮 唯佛大悲尊 聖德超世間 悲願處生死 尊居寂靜樂 處濁為群生 永劫久精勤 慈心為一切 從真還利俗 由悲所引生 如咒出潛龍 興云注甘雨 恒居勝定位 等觀以怨親 兇險倡聒人 投身歸聖德 神通師子吼 宣言三界尊 久已厭名聞 由悲自稱讚 常修利他行 曾無自利心 慈念遍眾生 於己偏無愛 悲願無邊際 逐器化群生 隨處皆饒益 猶如散祭食 深心念一切 恒不捨須臾 利彼反遭辱 由咎非佛作 慈音演妙義 誠諦非虛說 廣略任機緣 半滿隨時轉 若聞尊演說 孰不嘆希奇 縱令懷噁心 有智咸歸信 義詞恒善巧 或復出粗言
【現代漢語翻譯】 現代漢語譯本 言語證明那亡言之處，寂靜無礙的光芒，皎潔勝過輝映。 這微妙的色相世間稀有，誰能不懷敬畏之心？ 如果有人短暫地初次觀看，或者長久地瞻仰，這微妙的相好始終如一，前後都令人歡喜。 最殊勝威德的身軀，觀看的人心中沒有厭倦，縱然經過無量劫，欣喜仰慕的心情如同初次觀看。 所依仗的德行本體，能依仗的德行心念，自性和現象二者融合，能依和所依最初就沒有差異。 像這樣圓滿的善逝（Sugata，如來十號之一，意為『善於逝世』）德行，總集於如來的身軀。 離開佛的相好之身，其餘地方並非安身之處。 我因為前世的福報，有幸遇到調御師（Trainer，佛的稱號之一），仰慕讚歎功德山，遙遠地酬謝您（佛）的授記。 一切有情眾生，都因為煩惱所束縛，只有佛能夠善於去除，因為大悲心而長久住世。 誰應當首先敬禮？唯有佛陀大悲尊，聖潔的德行超越世間，以大悲願力處在生死輪迴之中。 您安住在寂靜的快樂中，卻爲了眾生而處在污濁的世界，永劫勤奮精進，慈悲心爲了所有眾生。 從真如境界返回來利益世俗，都是由大悲心所引導產生，如同咒語喚出潛藏的龍，興起雲彩降下甘甜的雨水。 恒常安住在殊勝的禪定中，平等看待怨恨和親愛的人，兇險喧譁的人，也投身歸依聖德。 以神通發出獅子吼，宣稱是三界至尊，早已厭倦名聞利養，因為大悲心而自我稱讚。 常常修習利益他人的行為，從來沒有自私自利的心，慈悲的念頭遍及眾生，對自己反而沒有偏愛。 悲願沒有邊際，隨著眾生的根器來教化，無論在什麼地方都給予饒益，猶如散佈祭祀的食物。 以深刻的心念著一切眾生，恒常不捨棄片刻，利益他們反而遭到侮辱，這是他們的過錯，不是佛的作為。 用慈悲的聲音宣說微妙的義理，真實可信並非虛妄之言，內容或廣或略，隨著機緣而定，圓滿或不圓滿，隨著時機而轉變。 如果聽聞您的演說，誰不會讚歎稀有奇特？縱然懷有惡意的人，有智慧的也會歸依信服。 義理和言辭恒常善巧，或者有時說出粗俗的言語。
【English Translation】 English version Words prove that wordless place, the light of serene unobstructedness, shining brighter than radiance. This wondrous form is rare in the world; who would not harbor a reverent heart? If one briefly beholds it for the first time, or gazes upon it constantly, this wondrous appearance is ever the same, bringing joy before and after. The most supreme and majestic body, viewers never tire of seeing it; even after countless eons, their admiration is like the first glance. The virtue-essence that is relied upon, the virtue-mind that relies, essence and form are both fused; the relier and the relied upon were never different from the beginning. Such perfect virtues of the Sugata (One Well-Gone), are all gathered in the body of the Tathagata (Thus-Gone One). Apart from the body adorned with the marks and characteristics of the Buddha, there is no other place to rest. Because of the blessings from my past lives, I am fortunate to meet the Trainer (Tamer of Beings); I admire and praise the mountain of merit, remotely repaying what the Honored One (Buddha) has foretold. All sentient beings are held by afflictions; only the Buddha can skillfully remove them, dwelling in the world for a long time due to compassion. Who should be revered first? Only the Buddha, the Great Compassionate One; His sacred virtues transcend the world, dwelling in samsara (cyclic existence) with compassionate vows. The Honored One dwells in the joy of serenity, yet abides in the turbid world for the sake of beings, diligently striving for endless eons, with loving-kindness for all. Returning from the realm of truth to benefit the mundane, is born from the guidance of compassion, like a mantra summoning a hidden dragon, raising clouds and pouring down sweet rain. Constantly dwelling in supreme samadhi (meditative absorption), equally regarding enemies and loved ones; even the fierce and clamorous, throw themselves into the embrace of sacred virtue. With the lion's roar of supernatural power, He declares Himself the Honored One of the three realms, long weary of fame and renown, yet praising Himself out of compassion. Always cultivating actions that benefit others, never having a selfish thought; loving thoughts pervade all beings, yet He has no particular love for Himself. His vows of compassion are boundless, transforming beings according to their capacities, bestowing benefit everywhere, like scattering sacrificial food. With a deep heart, He thinks of all, never abandoning them for a moment; benefiting them, He is instead met with insult, but the fault is not the Buddha's doing. With a compassionate voice, He expounds the subtle meaning, truthful and not false; the content is either extensive or concise, depending on the circumstances, complete or incomplete, changing with the times. If one hears the Honored One's exposition, who would not marvel at its rarity and wonder? Even those with malicious hearts, if wise, will return and believe. The meaning and words are always skillful, or sometimes He utters coarse language.
利益悉不虛 故併成真妙 柔軟及粗獷 隨事化眾生 聖智無礙心 一味皆平等 勝哉無垢業 善巧喻良工 成此微妙身 演斯珍寶句 睹者皆歡喜 聞說並心開 美顏宣妙詞 如月流甘露 慈雲灑法雨 能清染欲塵 如彼金翅王 吞滅諸龍毒 能殄無明闇 喻如千日光 摧碎我慢山 譬猶天帝杵 現證非虛謬 靜慮除亂心 如實善修行 三事皆圓滿 創聞佛所說 心喜已開明 從此善思惟 消除諸垢染 遭苦能安慰 放逸令生怖 著樂勸厭心 隨事皆開誘 上智證法喜 中根勝解生 淺劣發信心 尊言遍饒益 善拔諸邪見 引之趣涅槃 罪垢能洗除 由尊降法雨 一切智無礙 恒住正念中 如來所記莂 一向非虛謬 無非處非時 亦無非器轉 尊言不虛發 聞者悉勤修 一路勝方便 無雜可修學 初中后盡善 余教所皆無 如斯一向善 狂愚起謗心 此教若生嫌 無怨與斯等 歷劫為群迷 備經眾苦毒 此教縱非善 唸佛尚應修 況能大饒益 復宣深妙義 縱使頭被焚 先應救此教 自在菩提樂 聖德恒淡然 皆由此教生 證彼亡言處 世雄真實教 邪宗聞
【現代漢語翻譯】 現代漢語譯本 利益完全真實不虛，因此成就真實微妙。 以柔軟或粗獷的方式，隨順各種情況教化眾生。 聖者的智慧沒有阻礙，對一切眾生都一視同仁。 殊勝啊，這無垢的業，善巧就像優秀的工匠。 成就這微妙的身軀，宣說這珍寶般的語句。 見到的人都歡喜，聽到的人都心開意解。 美好的容顏宣說微妙的言辭，如同月亮流淌甘露。 慈悲的雲朵灑落佛法的雨水，能夠清除染污慾望的塵埃。 如同金翅鳥王（Garuda），吞噬各種龍的毒素。 能夠消滅無明的黑暗，譬如千個太陽的光芒。 摧毀我慢的高山，譬如天帝（Indra）的金剛杵。 所證得的境界真實不虛，通過禪定去除散亂的心。 如實地行善修行，身、口、意三件事都圓滿。 初次聽聞佛陀所說，心中歡喜已經開悟。 從此好好地思惟，消除各種污垢染著。 遭遇痛苦時能夠安慰，對於放逸懈怠的人使之生起恐懼。 對於貪著快樂的人勸導生起厭離之心，隨順各種情況都進行開導誘引。 上等根器的人證得佛法的喜悅，中等根器的人產生殊勝的理解。 下等根器的人發起信心，佛陀的尊貴言辭普遍饒益眾生。 善於拔除各種邪見，引導他們走向涅槃（Nirvana）。 罪惡的污垢能夠被洗除，由於佛陀降下佛法的雨水。 一切智慧沒有阻礙，恒常安住在正念之中。 如來（Tathagata）所作的授記，一向真實不虛。 沒有不合時宜的說法，也沒有不能接受佛法教誨的根器。 佛陀的言辭不會白費，聽聞的人都勤奮修行。 這是一條殊勝的方便之路，沒有其他雜染可以修學。 從開始、中間到最後都完美，這是其他教法所沒有的。 像這樣一向都是善的教法，愚癡的人卻生起誹謗之心。 如果對此教法產生嫌隙，沒有怨恨能與此相比。 將經歷漫長的劫數，成為迷惑的眾生，備受各種痛苦。 即使此教法不是最好的，也應該修行唸佛法門。 更何況此教法能夠帶來巨大的利益，又宣說深奧微妙的義理。 縱然頭被焚燒，也應該首先救護此教法。 自在的菩提（Bodhi）之樂，聖者的德行恒常淡泊。 都由此教法而生，證得那超越言語之處。 世間英雄真實的教法，邪惡的宗派聽到會感到恐懼。
【English Translation】 English version Benefits are entirely true and not false, therefore achieving true subtlety. With gentleness and roughness, according to circumstances, transform sentient beings. The sage's wisdom is unobstructed, treating all beings equally. Excellent, this immaculate karma, skillful like a fine craftsman. Accomplishing this subtle body, proclaiming these precious phrases. Those who see are all delighted, those who hear open their hearts. Beautiful face proclaims subtle words, like the moon flowing with nectar. Clouds of compassion sprinkle the rain of Dharma, able to cleanse the dust of defiling desires. Like the Garuda (golden-winged bird king), swallowing the poison of all dragons. Able to extinguish the darkness of ignorance, like the light of a thousand suns. Crushing the mountain of arrogance, like Indra's (heavenly king) vajra (thunderbolt). The realized state is not false, tranquil contemplation removes the distracted mind. Truly and well practice, the three aspects of body, speech, and mind are all perfected. Initially hearing what the Buddha said, the heart rejoices and is enlightened. From this, contemplate well, eliminating all defilements. Able to comfort those who encounter suffering, causing fear in those who are lax. Advising those attached to pleasure to develop aversion, guiding and inducing according to circumstances. Those of superior intellect realize the joy of the Dharma, those of middling capacity generate excellent understanding. Those of inferior capacity develop faith, the venerable words universally benefit beings. Skillfully uprooting all wrong views, leading them towards Nirvana. The defilements of sin can be washed away, by the Buddha sending down the rain of Dharma. All-knowing wisdom is unobstructed, constantly abiding in right mindfulness. The predictions made by the Tathagata (Buddha), are always true and not false. There is no inappropriate place or time, nor are there beings incapable of receiving the Dharma. The Buddha's words are not spoken in vain, those who hear diligently practice. This is a supreme path of skillful means, without other impurities to be learned. Good in the beginning, middle, and end, which other teachings do not have. Like this, always good, foolish people give rise to slander. If aversion arises towards this teaching, no resentment can compare to it. Will experience countless kalpas (eons), becoming deluded beings, enduring all kinds of suffering. Even if this teaching is not the best, one should still practice mindfulness of the Buddha. Moreover, this teaching can bring great benefits, and proclaims profound and subtle meanings. Even if one's head is burned, one should first save this teaching. The joy of unconditioned Bodhi (enlightenment), the virtues of the saints are always serene. All arise from this teaching, realizing that place beyond words. The true teaching of the world's hero, evil sects will fear upon hearing it.
悉驚 魔王懷惱心 人天生勝喜 大地無分別 平等普能持 聖教利群生 邪正俱蒙益 暫聞佛所說 金剛種已成 縱未出樊籠 終超死行處 聞法方思義 如實善修行 次第三慧圓 余教皆無此 唯獨牛王仙 妙契真圓理 斯教不勤修 寧有怨過此 暫聞除渴愛 邪見信心生 聽者發喜心 依斯具凈戒 誕應時咸喜 成長世皆歡 大化利群生 示滅興悲感 讚詠除眾毒 憶念招欣慶 尋求發慧明 解悟心圓潔 遇者令尊貴 恭侍勝心生 承事感福因 親奉除憂苦 尸羅具清潔 靜慮心澄寂 般若圓智融 恒沙福所集 尊容及尊教 及尊所證法 見聞思覺中 此寶最殊勝 漂流作洲渚 害己恒為護 怖者作歸依 引之令解脫 凈戒成妙器 良田生勝果 善友能饒益 慧命由此成 行恩及和忍 見者咸欣悅 廣集仁慈心 功德無邊際 身口無過惡 愛敬由之生 吉祥眾義利 咸依善逝德 導師能善誘 墮慢使翹勤 等持調曲心 迷途歸正道 善根成熟者 駕馭以三乘 𢤱悷不調人 由悲故暫舍 于遭厄能設 安樂勸善修 悲愍苦眾生 利樂諸群品 違害興慈念
【現代漢語翻譯】 現代漢語譯本 悉驚（全部驚動） 魔王懷惱心，人天生勝喜。 大地無分別，平等普能持。 聖教利群生，邪正俱蒙益。 暫聞佛所說，金剛種已成。 縱未出樊籠，終超死行處。 聞法方思義，如實善修行。 次第三慧圓，余教皆無此。 唯獨牛王仙（指佛陀） ，妙契真圓理。 斯教不勤修，寧有怨過此。 暫聞除渴愛，邪見信心生。 聽者發喜心，依斯具凈戒。 誕應時咸喜，成長世皆歡。 大化利群生，示滅興悲感。 讚詠除眾毒，憶念招欣慶。 尋求發慧明，解悟心圓潔。 遇者令尊貴，恭侍勝心生。 承事感福因，親奉除憂苦。 尸羅（戒律）具清潔，靜慮（禪定）心澄寂。 般若（智慧）圓智融，恒沙福所集。 尊容及尊教，及尊所證法。 見聞思覺中，此寶最殊勝。 漂流作洲渚，害己恒為護。 怖者作歸依，引之令解脫。 凈戒成妙器，良田生勝果。 善友能饒益，慧命由此成。 行恩及和忍，見者咸欣悅。 廣集仁慈心，功德無邊際。 身口無過惡，愛敬由之生。 吉祥眾義利，咸依善逝德。 導師能善誘，墮慢使翹勤。 等持調曲心，迷途歸正道。 善根成熟者，駕馭以三乘。 𢤱悷不調人，由悲故暫舍。 于遭厄能設，安樂勸善修。 悲愍苦眾生，利樂諸群品。 違害興慈念。
【English Translation】 English version All are startled. The demon king harbors resentment, while humans and gods generate supreme joy. The great earth is without discrimination, equally and universally upholding. The holy teachings benefit all beings; both the heretical and the righteous receive benefit. Upon briefly hearing what the Buddha said, the diamond seed is already formed. Even if not yet out of the cage, one will ultimately transcend the realm of death. Only by hearing the Dharma can one contemplate its meaning and diligently cultivate accordingly. The three wisdoms are gradually perfected; other teachings do not have this. Only the Ox-King Immortal (referring to the Buddha) perfectly aligns with the true and complete principle. If one does not diligently cultivate this teaching, what grievance could surpass this? Briefly hearing it removes thirst and craving, and from wrong views, faith arises. Listeners generate joyful hearts and, relying on this, fully possess pure precepts. At birth, all rejoice; in growth, the world is filled with joy. The great transformation benefits all beings; the demonstration of passing away evokes sorrow and emotion. Praising and chanting removes all poisons; remembering and contemplating invites joy and celebration. Seeking it develops wisdom and clarity; understanding and awakening makes the heart complete and pure. Meeting it causes one to be honored; respectfully serving generates a supreme heart. Attending to it brings about causes for blessings; personally serving removes worries and suffering. Śīla (precepts) is complete and pure; dhyāna (meditation) makes the mind clear and tranquil. Prajñā (wisdom) is complete and wisdom merges, accumulating blessings like the sands of the Ganges. The honored appearance and the honored teachings, and the Dharma realized by the honored one. Among seeing, hearing, thinking, and perceiving, this treasure is the most extraordinary and supreme. For those adrift, it becomes an island; for those harming themselves, it is a constant protector. For the frightened, it becomes a refuge; it leads them to liberation. Pure precepts become a wonderful vessel; a good field produces supreme fruit. Good friends can enrich and benefit; the wisdom life is thereby established. Practicing kindness, gentleness and forbearance, those who see it are filled with joy. Extensively gathering the heart of benevolence and compassion, the merit and virtue are boundless. With no faults of body and speech, love and respect arise from it. Auspiciousness, numerous meanings, and benefits all rely on the virtues of the Well-Gone One. The guide is able to skillfully lead, causing those fallen into arrogance to become diligent. Equanimity tames the crooked mind, leading those lost on the wrong path back to the right path. Those whose roots of goodness are mature are guided by the Three Vehicles. Those who are rebellious and untamed are temporarily abandoned out of compassion. For those encountering hardship, it provides comfort, encouraging them to cultivate goodness. It compassionately pities suffering beings, benefiting and bringing joy to all beings. Towards those who violate and harm, generate thoughts of loving-kindness.
失行者生憂 暴虐起悲心 聖德無能贊 恩深於罔極 舉世所咸知 於此返生怨 尊恒起慈愍 亡身救一切 自事不生憂 于諸崩墮人 親能為援護 二世行恩造 超過諸世間 于闇常照明 尊為慧燈炷 人天所受用 隨類有差殊 唯尊正法味 平等無差別 不觀于氏族 色力及年華 隨有善根人 求者皆蒙遂 廣現諸希有 無緣起大慈 聖眾及人天 合掌咸親近 嗚呼生死畏 佛出乃光暉 饒益諸眾生 皆能滿其愿 惡人與共處 摧樂取憂危 謗惱害其身 猶如受勝德 為物行勤苦 曾無染著心 世尊希有德 難以名言說 尊游險惡道 馬麥及牛鏘 苦行經六年 安受心無退 尊居最勝位 悲愍化群生 縱遇輕賤人 身語逾謙敬 或位尊貴主 曾無憍慢心 屈己事眾生 卑恭如僕使 機情億萬種 論難百千端 如來慈善音 一答疑皆斷 恩深過覆載 背德起深怨 尊觀怨極境 猶如極重恩 怨于尊轉害 尊于怨轉親 彼恒求佛過 佛以彼為恩 邪宗妒心請 毒飯與火坑 悲願化清池 變毒成甘露 以忍調恚怒 真言銷謗毀 慈力伏魔怨 正智降邪毒 群迷
【現代漢語翻譯】 現代漢語譯本： 行為不端的人會產生憂慮， 暴虐的人會生起悲傷的心。 聖人的德行無法讚頌， 恩德比天地的邊際還要深遠。 這是世人都知道的， 卻有人因此反而產生怨恨。 世尊恒常生起慈悲憐憫之心， 不惜犧牲自身來救度一切眾生。 自身行事不會產生憂慮， 對於那些正在崩塌墮落的人， 親自能夠成為他們的援助和保護。 為今生來世廣行恩德， 超越世間的一切。 在黑暗中常常照明， 世尊是智慧的燈柱， 為人和天所受用， 但隨著種類不同而有差別。 只有世尊的正法之味， 是平等而沒有差別的。 不看重氏族出身， 也不看重容貌、力量和年齡， 只要有善根的人， 祈求的人都能如願以償。 廣泛顯現各種稀有之事， 無緣無故地生起大慈悲心。 聖眾以及人天， 都合掌恭敬地親近。 唉，對生死的畏懼， 佛陀出世才有了光明。 饒益各種眾生， 都能滿足他們的願望。 與惡人共同相處， 拋棄快樂而選擇憂愁和危險。 即使被誹謗惱害， 也像接受殊勝的功德一樣。 爲了眾生而辛勤勞作， 從未產生染著之心。 世尊的稀有功德， 難以用言語來表達。 世尊遊歷險惡的道路， 吃的是馬麥和牛嚼過的草。 苦行經歷了六年， 安然接受而內心沒有退轉。 世尊安住于最殊勝的地位， 以悲憫之心教化眾生。 即使遇到輕慢侮辱， 身語仍然更加謙遜恭敬。 即使面對地位尊貴的君主， 也從未有驕慢之心。 委屈自己來侍奉眾生， 謙卑恭敬如同僕人。 眾生的心思有億萬種， 辯論難題有成百上千端， 如來慈善的聲音， 一句話就能解答所有疑問。 恩德比天地覆蓋還要深遠， 卻有人背棄恩德而產生深深的怨恨。 世尊看待怨恨到了極點的人， 就像看待極重的恩人一樣。 別人對世尊越是怨恨， 世尊對別人越是親近。 他們總是尋找佛陀的過失， 佛陀卻把他們當作恩人。 邪惡的宗派因為嫉妒而設下陷阱， 用毒飯和火坑來加害。 世尊用悲願將火坑化為清涼的池水， 將毒藥變成甘露。 用忍辱來調伏嗔恚， 用真言來消除誹謗和詆譭。 用慈悲的力量來降伏魔怨， 用正智來降伏邪惡的毒害。 眾生迷惑不解。
【English Translation】 English version: Those who stray from the path generate sorrow, Those who are violent give rise to compassion. The virtues of the Sage cannot be praised enough, His grace is deeper than the boundless sky. This is known by all in the world, Yet some turn around and harbor resentment. The World-Honored One constantly generates compassion and pity, Sacrificing himself to save all beings. He does not generate sorrow from his own actions, Towards those who are collapsing and falling, He personally becomes their aid and protection. He creates grace and kindness for both this life and the next, Surpassing all in the world. He constantly illuminates in the darkness, The World-Honored One is the pillar of the lamp of wisdom, Enjoyed by humans and gods, But differing according to their kind. Only the taste of the World-Honored One's true Dharma, Is equal and without difference. He does not look at clan origins, Nor at appearance, strength, or age, As long as they have good roots, Those who seek will all have their wishes fulfilled. He widely manifests various rare things, Arousing great compassion without conditions. The holy assembly and humans and gods, All fold their palms and draw near with reverence. Alas, the fear of birth and death, Only with the Buddha's appearance does it shine with light. Benefiting all beings, All are able to fulfill their wishes. Dwelling with evil people, Rejecting joy and embracing sorrow and danger. Even when slandered and harmed, It is like receiving supreme virtue. For the sake of beings, he works diligently, Never generating a mind of attachment. The World-Honored One's rare virtues, Are difficult to express in words. The World-Honored One travels dangerous paths, Eating horse barley and chewed grass. Practicing asceticism for six years, Peacefully accepting it without retreating in his heart. The World-Honored One dwells in the most supreme position, Transforming sentient beings with compassion. Even when encountering slight insults, His body and speech are even more humble and respectful. Even when facing lords of noble rank, He never has a mind of arrogance. He humbles himself to serve sentient beings, Being humble and respectful like a servant. Sentient beings' minds are of billions of kinds, Discussions and difficulties are of hundreds and thousands of ends, The Tathagata's (如來) kind and benevolent voice, With one answer, all doubts are cut off. His grace is deeper than the covering of heaven and earth, Yet some turn their backs on virtue and generate deep resentment. The World-Honored One views those in the extreme of resentment, As if viewing those with extreme grace. The more others resent the World-Honored One, The more the World-Honored One is close to them. They constantly seek the Buddha's (佛) faults, The Buddha (佛) takes them as benefactors. Evil sects, out of jealousy, set traps, Offering poisoned rice and fire pits. With compassionate vows, he transforms the fire pit into a clear pond, Changing poison into sweet dew. He uses patience to tame anger, He uses true words to dispel slander and defamation. He uses the power of compassion to subdue demonic enemies, He uses right wisdom to subdue evil poisons. Beings are confused and deluded.
從曠劫 習惡以性成 唯尊妙行圓 一念翻令善 溫柔降暴虐 惠施破慳貪 善語伏粗言 唯尊勝方便 難提摧巨慢 鴦掘起慈心 難調能善調 誰不讚希有 唯尊聖弟子 法味自怡神 草座以為安 金床非所貴 善知根欲性 攝化任機緣 或有待其請 或無問自說 初陳施戒等 漸次凈心生 后談真實法 究竟令圓證 怖畏漂流處 唯佛可歸依 勇猛大悲尊 拯濟諸群品 身云遍法界 法雨灑塵方 應現各不同 隨機故有異 善凈無違諍 唯尊可承奉 廣利諸人天 咸應興供養 身口無起作 善化遍群方 所說妙相應 此德唯尊有 久修三業凈 妙瑞現無邊 普觀諸世間 曾無此勝德 況于極惡者 純行最上悲 廣利諸眾生 勇猛勤精進 聲聞知法者 于尊恒奉事 設使證涅槃 終名為負債 彼等諸聖眾 為己而修學 由舍利生心 不名還債者 無明睡已覺 悲觀遍群方 荷負起翹勤 聖善宜親近 魔怨興惱害 佛力已能除 無畏功德中 斯但顯少分 悲心化一切 聖意絕希求 利樂無不施 能事斯皆畢 如來勝妙法 若或可遷移 調達與善星 不應投此教
【現代漢語翻譯】 現代漢語譯本 從久遠的過去，人們已經習慣了作惡，惡習已經成為本性。 只有尊貴的妙行才能圓滿，一個念頭的轉變就能使人向善。 用溫柔來降伏暴虐，用惠施來破除慳貪。 用善語來制止粗言惡語，這隻有尊貴的殊勝方便才能做到。 Nanda（難陀，人名）摧毀了巨大的傲慢，Angulimala（鴦掘摩羅，人名）生起了慈悲心。 難以調伏的人也能被善巧地調伏，誰不讚嘆這種稀有難得的事情呢？ 只有尊貴的聖弟子，才能在佛法的滋味中怡然自得。 把草墊當作安樂之所，金床並非他們所看重的。 善於瞭解眾生的根性、慾望和習性，隨順機緣進行攝受和教化。 有時等待眾生請求才說法，有時不等發問就主動宣說。 最初陳述佈施、持戒等法，使眾生的心逐漸清凈。 然後談論真實的佛法，最終使他們圓滿證悟。 在充滿怖畏和漂流不定的地方，只有佛陀可以作為歸依之處。 勇猛而具有大悲心的佛陀，救濟著各種各樣的眾生。 佛陀的身云遍佈整個法界，佛法的甘露灑向世間的各個角落。 佛陀應化顯現的形象各不相同，這是因為要適應不同的根機。 佛陀的教法善良、清凈、沒有違背和爭論，只有尊貴的佛陀才值得我們承奉。 廣泛地利益所有的人和天人，都應該興起供養之心。 佛陀的身口意都沒有任何造作，但他的善化卻遍及各個地方。 佛陀所說的法微妙而相應，這種功德只有尊貴的佛陀才具備。 佛陀長久地修習身口意三業，使之清凈，因此顯現出無邊的妙瑞。 普遍地觀察所有世間，從未有過如此殊勝的功德。 更何況對於那些極其邪惡的人，佛陀純粹地施行最上的慈悲。 廣泛地利益一切眾生，佛陀勇猛精進，從不懈怠。 聽聞佛法而證悟的聲聞弟子，總是對佛陀恭敬奉事。 即使他們證得了涅槃，最終也仍然被稱為是負債者。 那些聖眾阿羅漢，是爲了自己的解脫而修學。 因為捨棄了對佛陀舍利（Sarira）的供養之心，所以不能稱他們為還債者。 從無明的睡夢中覺醒，以慈悲的目光遍觀世間。 肩負起重任，勤奮努力，我們應該親近這些聖善之人。 魔王的怨恨興起惱害，但佛陀的力量已經能夠消除。 在佛陀的無畏功德中，這僅僅顯示了少部分。 佛陀以悲心教化一切，聖潔的心意沒有任何希求。 利益和快樂無不施予眾生，佛陀所能做的事情都已經做完。 如來殊勝微妙的佛法，如果有可能被轉移改變。 那麼提婆達多（Devadatta）和善星比丘（Subhadra）就不應該墮入這個教法之中了。
【English Translation】 English version From beginningless time, people have been accustomed to evil, and evil habits have become their nature. Only the noble and wonderful conduct can be complete; a single thought's transformation can turn people towards goodness. Subduing violence with gentleness, breaking greed with generosity. Restraining harsh words with kind speech; only the noble and supreme skillful means can achieve this. Nanda (Nanda, a person's name) destroyed immense arrogance, Angulimala (Angulimala, a person's name) aroused a compassionate heart. Those difficult to tame can be skillfully tamed; who would not praise such a rare and precious thing? Only the noble and holy disciples find joy and peace in the taste of the Dharma. Taking a grass mat as a place of comfort, a golden bed is not what they value. Being skilled in understanding beings' roots, desires, and natures, guiding and transforming them according to circumstances. Sometimes waiting for beings to request before speaking the Dharma, sometimes proactively proclaiming it without being asked. Initially presenting teachings on giving, morality, and so on, gradually purifying beings' minds. Then discussing the true Dharma, ultimately leading them to complete enlightenment. In places filled with fear and drifting uncertainty, only the Buddha can be a refuge. The courageous and greatly compassionate Buddha delivers all kinds of beings. The Buddha's body-cloud pervades the entire Dharma realm, the rain of Dharma sprinkles every corner of the world. The Buddha's manifested forms are different, because they adapt to different capacities. The Buddha's teachings are kind, pure, without contradiction or dispute; only the noble Buddha is worthy of our reverence. Extensively benefiting all humans and devas (deities), all should arouse a mind of offering. The Buddha's body, speech, and mind are without contrived action, yet his virtuous transformation pervades all places. The Dharma spoken by the Buddha is subtle and appropriate; this virtue is possessed only by the noble Buddha. The Buddha has long cultivated purity in body, speech, and mind, thus manifesting boundless auspicious signs. Universally observing all worlds, there has never been such supreme virtue. Moreover, towards those who are extremely evil, the Buddha purely practices the highest compassion. Extensively benefiting all beings, the Buddha is courageous, diligent, and never懈怠. Sravakas (hearers) who understand the Dharma constantly attend to and serve the Buddha. Even if they attain Nirvana, they are ultimately still called debtors. Those holy beings, the Arhats, cultivate for their own liberation. Because they abandon the mind of offering to the Buddha's relics (Sarira), they cannot be called repayers of the debt. Awakened from the sleep of ignorance, with compassionate eyes surveying all directions. Bearing the burden and diligently striving, we should draw near to these holy and virtuous ones. The hatred of Mara (demon) arises to cause harm, but the Buddha's power has already been able to eliminate it. Among the Buddha's virtues of fearlessness, this only reveals a small portion. The Buddha transforms all with compassion, the holy intention is without any seeking. Benefit and joy are given to all without exception; all that the Buddha can do has been done. If the Tathagata's (another name for Buddha) supreme and wonderful Dharma could possibly be transferred or changed. Then Devadatta (Devadatta) and Subhadra (Subhadra) should not have fallen into this teaching.
無始流轉中 互為不饒益 由斯佛出世 開示化眾生 鹿苑度俱鄰 堅林化須跋 此土根緣盡 更無餘債牽 法輪久已轉 覺悟諸群迷 恒沙受學人 皆能利三有 以勝金剛定 自碎堅牢身 不捨于大悲 自化猶分佈 二利行已滿 色法兩身圓 救攝一闡提 雙林顯佛性 悲心貫三有 色像應群方 粟粒以分身 爾乃居圓寂 善哉奇特行 希有功德身 大覺諸法門 世所未曾有 流恩遍含識 身語恒寂然 凡愚背聖恩 于尊興謗怒 法聚寶藏真無際 德源福海實難量 若有眾生曾禮尊 禮彼亦名為善禮 聖德神功無有盡 我今智劣喻微塵 欲贊如來功德山 望崖怯退由斯止 無量無數無邊境 難思難見難證理 唯佛聖智獨了知 豈是凡愚所能贊 一毫一相充法界 一行一德遍心源 清凈廣大喻芳池 能療眾生煩惱渴 我贊牟尼功德海 憑斯善業趣菩提 普愿含生髮勝心 永離凡愚虛妄識
一百五十贊佛頌
【現代漢語翻譯】 現代漢語譯本 在無始的輪迴流轉中，眾生互相之間不能給予利益。 因此，佛陀出世，開示教化眾生。 在鹿野苑（Mrigadava）度化了拘鄰（Kaundinya），在堅林（堅固的樹林）教化了須跋（Subhadra）。 佛陀在此土的因緣已經完結，不再有剩餘的業債牽絆。 法輪（Dharmacakra）已經長久地轉動，覺悟了各種迷惑的眾生。 像恒河沙一樣多的受學之人，都能利益三有（三界：欲界、色界、無色界）。 以殊勝的金剛定（Vajrasamadhi）， 스스로粉碎堅固的色身。 不捨棄大悲心， 자신의化身仍然分佈於各處。 利益自己和利益他人的行為已經圓滿，色身和法身都圓滿了。 救度攝受一闡提（Icchantika，斷善根的人），在雙林（Sala Grove）顯現佛性。 悲心貫穿三有，色身和形象應化于各個地方。 即使像粟米一樣微小的分身，最終也進入圓寂（Parinirvana）。 真是太好了，這種奇特的行為，這種稀有的功德之身。 大覺悟者所證悟的諸法之門，是世間從未有過的。 恩澤流佈于所有有情眾生，身語意恒常寂靜。 凡夫愚昧背離聖者的恩德，對佛陀興起誹謗和嗔怒。 佛法的聚集，寶藏的真實是無邊無際的，功德的源泉，福德的海洋實在是難以衡量。 如果有眾生曾經禮敬佛陀，禮敬他們也被稱為是善的禮敬。 聖者的功德和神通沒有窮盡，我現在智慧淺薄，如同微塵一般。 想要讚歎如來的功德山，卻因為望見山崖而膽怯退縮，因此停止。 無量無數沒有邊際的境界，難以思議，難以見到，難以證悟的真理。 只有佛陀的聖智才能獨自了知，哪裡是凡夫愚人所能讚歎的呢？ 一根毫毛，一個相好都充滿法界，一個行為，一種功德都遍佈心源。 清凈廣大如同芬芳的池塘，能夠療愈眾生煩惱的乾渴。 我讚歎牟尼（Muni，釋迦牟尼佛的稱號）的功德海，憑藉這種善業趨向菩提（Bodhi，覺悟）。 普遍希望所有眾生髮起殊勝的心，永遠脫離凡夫愚昧的虛妄分別。 《一百五十贊佛頌》 English version In the beginningless cycle of transmigration, beings mutually fail to benefit each other. Therefore, the Buddha appeared in the world, revealing teachings to transform sentient beings. In Mrigadava (Deer Park), he converted Kaundinya (one of the first five disciples), and in the firm forest, he transformed Subhadra (the last disciple converted by Buddha). The Buddha's karmic connections in this land have ended, and there are no remaining debts to bind him. The Dharmacakra (Wheel of Dharma) has been turning for a long time, awakening various deluded beings. Disciples as numerous as the sands of the Ganges River are able to benefit the three realms (triloka: desire realm, form realm, formless realm). With the supreme Vajrasamadhi (Diamond Concentration), he shatters his own solid body. Without abandoning great compassion, his own manifestations are still distributed everywhere. The acts of benefiting oneself and others are complete, and both the Rupakaya (form body) and Dharmakaya (dharma body) are perfected. Rescuing and embracing the Icchantika (those who have severed their roots of goodness), he reveals Buddhahood in the Sala Grove (grove of Sala trees). Compassion permeates the three realms, and his form and image respond to all directions. Even with manifestations as small as millet grains, he ultimately enters Parinirvana (complete Nirvana). How excellent, this extraordinary conduct, this rare body of merit. The gates of all dharmas realized by the Greatly Awakened One are unprecedented in the world. Grace flows to all sentient beings, and his body, speech, and mind are constantly in stillness. Foolish ordinary beings turn their backs on the grace of the Holy One, and harbor slander and anger towards the Honored One. The gathering of Dharma, the truth of the treasure is boundless, the source of merit, the ocean of blessings is truly immeasurable. If there are beings who have ever paid homage to the Honored One, paying homage to them is also called a good homage. The virtue and divine power of the Holy One are inexhaustible, and my wisdom is now shallow, like a speck of dust. Wanting to praise the mountain of the Tathagata's merits, I am daunted and retreat upon seeing the cliff, and therefore stop. Immeasurable, countless, boundless realms, truths that are difficult to conceive, difficult to see, and difficult to realize. Only the holy wisdom of the Buddha can know it alone, how can it be praised by ordinary fools? A single hair, a single mark fills the Dharmadhatu (realm of dharma), a single action, a single virtue pervades the source of mind. Pure and vast like a fragrant pond, it can heal the thirst of sentient beings' afflictions. I praise the ocean of merits of Muni (Sage, an epithet of Shakyamuni Buddha), relying on this good karma to strive towards Bodhi (Enlightenment). May all beings universally generate supreme mind, and forever be free from the false discriminations of ordinary fools. One Hundred and Fifty Praises to the Buddha
【English Translation】 In the beginningless cycle of transmigration, beings mutually fail to benefit each other. Therefore, the Buddha appeared in the world, revealing teachings to transform sentient beings. In Mrigadava (Deer Park), he converted Kaundinya (one of the first five disciples), and in the firm forest, he transformed Subhadra (the last disciple converted by Buddha). The Buddha's karmic connections in this land have ended, and there are no remaining debts to bind him. The Dharmacakra (Wheel of Dharma) has been turning for a long time, awakening various deluded beings. Disciples as numerous as the sands of the Ganges River are able to benefit the three realms (triloka: desire realm, form realm, formless realm). With the supreme Vajrasamadhi (Diamond Concentration), he shatters his own solid body. Without abandoning great compassion, his own manifestations are still distributed everywhere. The acts of benefiting oneself and others are complete, and both the Rupakaya (form body) and Dharmakaya (dharma body) are perfected. Rescuing and embracing the Icchantika (those who have severed their roots of goodness), he reveals Buddhahood in the Sala Grove (grove of Sala trees). Compassion permeates the three realms, and his form and image respond to all directions. Even with manifestations as small as millet grains, he ultimately enters Parinirvana (complete Nirvana). How excellent, this extraordinary conduct, this rare body of merit. The gates of all dharmas realized by the Greatly Awakened One are unprecedented in the world. Grace flows to all sentient beings, and his body, speech, and mind are constantly in stillness. Foolish ordinary beings turn their backs on the grace of the Holy One, and harbor slander and anger towards the Honored One. The gathering of Dharma, the truth of the treasure is boundless, the source of merit, the ocean of blessings is truly immeasurable. If there are beings who have ever paid homage to the Honored One, paying homage to them is also called a good homage. The virtue and divine power of the Holy One are inexhaustible, and my wisdom is now shallow, like a speck of dust. Wanting to praise the mountain of the Tathagata's merits, I am daunted and retreat upon seeing the cliff, and therefore stop. Immeasurable, countless, boundless realms, truths that are difficult to conceive, difficult to see, and difficult to realize. Only the holy wisdom of the Buddha can know it alone, how can it be praised by ordinary fools? A single hair, a single mark fills the Dharmadhatu (realm of dharma), a single action, a single virtue pervades the source of mind. Pure and vast like a fragrant pond, it can heal the thirst of sentient beings' afflictions. I praise the ocean of merits of Muni (Sage, an epithet of Shakyamuni Buddha), relying on this good karma to strive towards Bodhi (Enlightenment). May all beings universally generate supreme mind, and forever be free from the false discriminations of ordinary fools. One Hundred and Fifty Praises to the Buddha