T32n1690_賓頭盧突羅阇為優陀延王說法經
大正藏第 32 冊 No. 1690 賓頭盧突羅阇為優陀延王說法經
No. 1690
賓頭盧突羅阇為優陀延王說法經
宋天竺三藏求那跋陀羅譯
欲樂味甚少。憂苦患甚多。是以智者。應修方便。速離眾欲。勤行凈行。我昔曾聞。千福王子。名優陀延。紹父王位。住拘舍彌城。其城殊妙。寬博嚴凈。晃爛宮觀。映飾綺麗。窗牖通疏。交絡珠網。樓觀千萬。莊挍此城。街巷相當。阡陌齊整。市肆充盈。多諸珍寶。其城周匝。有好林苑。樹木翠蔚。花果茂盛。泉流清潔。生眾蓮華。青黃赤白。文色相映。鴻雁鴛鴦。孔雀鸚鵡。迦陵頻伽。命命之鳥。其聲相和。猶如樂音。壯麗之盛。如奇羅娑山王。崇巖峻岳。而自莊嚴。又像帝釋所居喜見之城。優陀延王。形貌端正。威相具足。聰明黠慧。武勇絕倫。才伎兼備。靡所不知。善能咒象。令諸山象。咸來赴集。又能控御。皆令調順。又善彈琴。和雅中節。宮商相應。鳥獸率舞。合衆香丸。用降怨敵。香氣所及。盡來歸順。善能刻畫。曲得相貌。其所影象。真形無異。六十二藝。悉皆備具。衣服飲食。不尚豐奢。矜窮敬老。存恤民庶。正法治國。日夕忘倦。禮儀法律。一依古典。如昔哲王。什奢之等。國富民殷。庫藏盈溢。福德之人。
【現代漢語翻譯】 現代漢語譯本 《賓頭盧突羅阇為優陀延王說法經》
宋 天竺三藏 求那跋陀羅 譯
慾望的快樂很少，憂愁痛苦卻很多。因此，有智慧的人，應該修習方便之法，迅速遠離各種慾望，勤奮地修行清凈的行為。我過去曾經聽說，有一位千福王子，名叫優陀延（Udayana，人名），繼承了他父親的王位，居住在拘舍彌城（Kausambi，古印度城市名）。那座城市非常美好，寬闊而整潔，宮殿樓閣輝煌燦爛，相互輝映，裝飾華麗。窗戶通透而稀疏，交織著珠網。樓閣成千上萬，莊嚴地裝飾著這座城市。街道巷弄相互對應，田埂整齊。市場店舖充盈，有很多珍寶。城市周圍，有美好的林苑，樹木翠綠茂盛，花果繁多。泉水流動清潔，生長著各種蓮花，青色、黃色、紅色、白色，色彩相互輝映。鴻雁、鴛鴦、孔雀、鸚鵡、迦陵頻伽（Kalavinka，一種鳥名）、命命之鳥，它們的聲音和諧，猶如音樂。壯麗的景象，如同奇羅娑山王（Mount Kailasa，山名），高聳的山峰，莊嚴自身。又像帝釋天（Indra，佛教護法神）所居住的喜見城。優陀延王，容貌端正，威嚴的相貌具足，聰明而有智慧，武藝超群，才藝兼備，無所不知。善於用咒語控制大象，使各地的山象，都來聚集。又能控制駕馭它們，使它們都調順。又善於彈琴，琴聲和諧而有節律，宮商音調相應，鳥獸都隨著音樂起舞。善於調和各種香丸，用來降伏怨敵，香氣所到之處，敵人都來歸順。善於刻畫，準確地描繪出相貌，他所畫的影象，與真形沒有差別。六十二種技藝，全部都具備。衣服飲食，不崇尚豐盛奢侈。憐憫窮人，尊敬老人，關心百姓。用正法治理國家，日夜不倦。禮儀法律，完全依照古代的典籍，如同古代的哲王，什奢（Sisupala，人名）等。國家富裕，人民殷實，倉庫充盈，是有福德之人。
【English Translation】 English version The Sutra of Pindola Bharadvaja Preaching to King Udayana
Translated by Gunabhadra, a Tripitaka Master from India of the Song Dynasty
The pleasure of desire is very little, but the suffering and sorrow are very much. Therefore, the wise should cultivate expedient means to quickly abandon all desires and diligently practice pure conduct. I once heard that there was a prince of a thousand blessings named Udayana (Udayana, a personal name), who succeeded his father's throne and resided in the city of Kausambi (Kausambi, an ancient Indian city). That city was very beautiful, wide and clean, with magnificent palaces and pavilions, reflecting each other and adorned with splendor. The windows were transparent and sparse, interwoven with pearl nets. There were tens of millions of pavilions, solemnly decorating this city. The streets and lanes corresponded to each other, and the fields were neat and tidy. The markets and shops were full of goods, with many treasures. Around the city, there were beautiful forests and gardens, with lush green trees and abundant flowers and fruits. The springs flowed clean, and various lotuses grew, blue, yellow, red, and white, with colors reflecting each other. Geese, mandarin ducks, peacocks, parrots, Kalavinka (Kalavinka, a type of bird), and Jivajiva birds, their voices were harmonious, like music. The magnificent scene was like Mount Kailasa (Mount Kailasa, a mountain name), with towering peaks, solemnly adorning itself. It was also like the Joyful Seeing City where Indra (Indra, a Buddhist protector deity) resided. King Udayana had a dignified appearance, with complete majestic features, intelligent and wise, with unparalleled martial arts, and versatile talents, knowing everything. He was good at controlling elephants with mantras, causing the mountain elephants from all over to gather. He could also control and tame them, making them all obedient. He was also good at playing the zither, with harmonious and rhythmic music, corresponding to the palace and shang tones, and birds and beasts danced to the music. He was good at blending various incense balls to subdue enemies, and wherever the fragrance reached, the enemies would come to surrender. He was good at drawing, accurately depicting appearances, and the images he painted were no different from the real forms. He possessed all sixty-two arts. He did not advocate extravagance in clothing and food. He had compassion for the poor, respected the elderly, and cared for the people. He governed the country with the righteous Dharma, tirelessly day and night. The rituals and laws were entirely based on ancient classics, like the ancient wise kings, Sisupala (Sisupala, a personal name), and others. The country was rich, the people were prosperous, and the warehouses were full, he was a person of great merit.
集生其國。受王風化。咸皆修善。博通經學。明解諸論。世間典籍。無不綜練。勇健雄武。如羅摩延阿純之等。由王先身辟支佛所種諸善根。獲報如是。王之威德。鄰國畏伏。道化光被。聲聞天下。時輔相子。名賓頭盧突羅阇。姿容豐美。世所希有。聰明智慧。博聞廣識。仁慈泛愛。志存濟苦。勸化國民。盡修十善。信樂三寶。出家學道。得具足果。遊行教化。還拘舍彌城。欲度親黨。遍行乞食。乞食已訖。于林樹下。結跏趺坐。思惟入定。時有一人。識賓頭盧。來白王言。昔輔相子。賓頭盧者。今近在此林中樹下。王聞歡喜。心懷敬仰。便敕嚴駕。將諸宮人眷屬僕從。詣尊者所。問訊既竟。命王就坐。王即思惟。所有疑事。今當問之。而作是言。賓頭盧。今我與爾。少小知舊。汝之祖先。世為輔相。聰明智達。常為國師。今既相造欲問疑事。非相惱觸。為我說不。尊者答言。恣爾所問。我當爲王分別解說。王以偈問曰。
一切世人 貪著五欲 縱情放逸 以自娛樂 如汝今者 獨處空閑 舍離恩愛 有何榮樂
尊者答言。我觀因緣。皆悉無常。是故出家。以割情愛。樂於林藪。猶如野鹿。專心勤修。永斷煩惱。以智慧斧。破愛樹枝。心無戀著。毒果消滅。諸結駛流生死瀑河。我已得渡。更
【現代漢語翻譯】 現代漢語譯本： 國王統治著他的國家，接受著國王的教化，所有人都修習善行，廣泛通曉經書，明瞭通達各種論著，世間的典籍沒有不精通研習的。他們勇猛強健，如同《羅摩衍那》中的阿純（Arjuna）等英雄人物。這是因為國王前世作為辟支佛（Pratyekabuddha，獨自覺悟者）時種下的各種善根，才獲得這樣的果報。國王的威德使鄰國畏懼順服，他的道德教化廣為傳播，聲名遠揚天下。
當時，輔相的兒子，名叫賓頭盧突羅阇（Pindola Bharadvaja），容貌豐美，世間罕見。他聰明智慧，博聞廣識，仁慈博愛，立志救濟眾生的苦難。他勸化國民，都修習十善，信奉愛樂三寶。後來他出家學道，證得了具足果位（指阿羅漢果）。
賓頭盧尊者教化一方后，回到拘舍彌城（Kausambi），想要度化親屬黨羽。他四處乞食，乞食完畢后，在林中的樹下結跏趺坐，思惟入定。當時有一個人認出了賓頭盧，來稟告國王說：『以前的輔相之子賓頭盧，現在就在附近的這片林中樹下。』國王聽了非常高興，心中充滿敬仰，於是命令準備車駕，帶著宮人眷屬和僕從，前往尊者所在的地方。問候完畢后，國王請尊者就坐。國王心想，所有疑惑的事情，現在都可以問他了。於是說道：『賓頭盧，我和你從小就認識，你的祖先世代都是輔相，聰明智慧，常常擔任國師。現在我來拜訪你，想要問一些疑惑的事情，並非是想打擾你。你願意為我解答嗎？』尊者回答說：『您可以隨意發問，我當爲大王您分別解說。』國王用偈頌問道：
一切世人 貪著五欲 縱情放逸
以自娛樂 如汝今者 獨處空閑
舍離恩愛 有何榮樂
尊者答言：我觀察因緣，一切都是無常的，所以才出家，割捨情愛，喜歡居住在林中，就像野鹿一樣。專心勤奮地修行，永遠斷除煩惱，用智慧的斧頭，砍斷愛慾的樹枝，心中沒有留戀執著，毒果也消滅了。諸結（指煩惱的束縛）如同湍急的河流，生死輪迴如同瀑布般的河流，我已經渡過，不再……
【English Translation】 English version: The king governed his kingdom, receiving the king's teachings, and all practiced goodness, widely understanding the scriptures, clearly comprehending various treatises, and being proficient in all worldly texts. They were brave and strong, like Arjuna from the 'Ramayana'. This was because of the various good roots planted by the king in his previous life as a Pratyekabuddha (one who attains enlightenment independently), thus receiving such rewards. The king's majesty caused neighboring countries to fear and submit, his moral teachings spread widely, and his reputation was renowned throughout the world.
At that time, the son of the minister, named Pindola Bharadvaja, had a beautiful appearance, rare in the world. He was intelligent and wise, knowledgeable and broad-minded, kind and compassionate, and determined to relieve the suffering of all beings. He exhorted the people to practice the ten virtues, and to believe in and love the Three Jewels (Buddha, Dharma, Sangha). Later, he left home to study the Way and attained the complete fruition (referring to the state of Arhat).
After teaching in one place, Venerable Pindola returned to Kausambi, wanting to liberate his relatives and associates. He went around begging for food, and after begging, he sat in full lotus posture under a tree in the forest, contemplating and entering into meditation. At that time, a person recognized Pindola and reported to the king, saying, 'The former minister's son, Pindola, is now under a tree in the nearby forest.' The king was very happy to hear this, and his heart was filled with reverence. So he ordered the preparation of carriages, and with his palace women, relatives, and servants, he went to the place where the Venerable One was. After greeting him, the king invited the Venerable One to sit down. The king thought, 'All the things I have doubts about, I can ask him now.' So he said, 'Pindola, you and I have known each other since we were young. Your ancestors have been ministers for generations, intelligent and wise, and often served as national teachers. Now I come to visit you, wanting to ask some questions that I have doubts about, not to disturb you. Are you willing to answer me?' The Venerable One replied, 'You may ask whatever you wish, and I will explain it to you separately for the king.' The king asked in verse:
All worldly people are attached to the five desires indulging in pleasure
to entertain themselves like you now living alone in solitude
abandoning love and affection what glory and joy is there?
The Venerable One replied: 'I observe the causes and conditions, all are impermanent, so I left home, cutting off love and affection, enjoying living in the forest, like a wild deer. Concentrating diligently on cultivation, forever cutting off afflictions, using the axe of wisdom, cutting off the branches of the tree of desire, with no attachment in my heart, the poisonous fruit is also eliminated. The knots (referring to the bonds of affliction) are like a rushing river, and the cycle of birth and death is like a waterfall, I have already crossed over, no longer...'
無憂患。譬如飛鳥得免羅網。陵虛遠逝。名曰解脫。王聞斯語。語賓頭盧。今我勢力。能伏諸國。威德暉赫。有如盛日。首戴天冠。瓔珞盛服。婇女侍衛。如天帝釋。汝今獨處。頗羨我不。尊者答言。我無羨心。王復問言。何故於我而不願羨。尊者答言。我於今日欲泥已干。諸有結縛。今已解脫。乃至帝釋諸妙天女。尚不生羨。況汝人間鄙穢者乎。誰有智者得離魔縛。渡生死岸。得凈慧眼。壞無明闇。而羨王耶。何有明眼。羨於盲者。何有強健而羨病患。何有無罪而羨獄囚。何有巨富羨于貧窮。何有高貴而羨奴僕。何有智者羨于愚癡。何有勇健羨于儜弱。王聞是已。心懷懊惱。而作是言。汝作方喻。一何苦劇我寧困劣乃如是乎。尊者答言。王無慧眼。煩惱所病。四取駛流之所漂沒。失於勇健。不能精勤。如斯嬰愚。不識真諦。沉淪苦海。是王之分。於五欲中。生希有想。如此之想。實違凈行。王復問言。有何等過。而言違失。尊者答言。此五欲者。眾苦之本。害於眾生。所有善根。如雹害苗。螫惱眾生。甚於毒蛇。亦如熾火。能燒功德亦如野馬。誑惑凡夫。亦如幻化。迷亂惑者。欲詐親善。過於怨家。欲如老牛沒溺污泥。欲如大網纏裹三界。欲如劍道難可履踐。欲能系閉殺害眾生。一切過患。皆從欲起。如往古時。有
【現代漢語翻譯】 現代漢語譯本 無憂無患，就像飛鳥脫離羅網，高飛遠去，這叫做解脫。國王聽了這些話，對賓頭盧（Pindola，十六阿羅漢之一）說：『如今我的勢力，能夠使各國臣服，威嚴光輝，如同盛大的太陽。頭上戴著天冠，身穿華麗的服飾，眾多美女侍奉，如同天帝釋（Indra，佛教中的天神）。你現在獨自一人，難道不羨慕我嗎？』 尊者回答說：『我沒有羨慕之心。』國王又問：『為什麼對我而不願羨慕呢？』尊者回答說：『我今天想要去除的污泥已經乾涸，所有的結縛，如今已經解脫。乃至帝釋（Indra）的那些美妙天女，我尚且不生羨慕，更何況你這人間鄙陋的東西呢？誰有智慧能夠脫離魔的束縛，渡過生死的彼岸，得到清凈的智慧之眼，破除無明的黑暗，反而會羨慕國王您呢？難道有明眼人會羨慕盲人嗎？難道有強健的人會羨慕病人嗎？難道沒有罪的人會羨慕囚犯嗎？難道有巨富的人會羨慕貧窮的人嗎？難道有高貴的人會羨慕奴僕嗎？難道有智慧的人會羨慕愚癡的人嗎？難道有勇敢健壯的人會羨慕懦弱的人嗎？』 國王聽了這些話，心中懊惱，於是說：『你所作的比喻，為何如此痛苦劇烈，難道我寧願困頓衰弱到這種地步嗎？』尊者回答說：『國王您沒有智慧之眼，被煩惱所困擾，被四種執取的急流所淹沒，失去了勇猛精進之心，像這樣愚昧無知，不認識真正的道理，沉淪在苦海之中，這就是國王您的處境。在五欲之中，產生稀有難得的想法，這樣的想法，實在違背清凈的行為。』 國王又問：『有什麼樣的過失，說它是違背清凈的行為呢？』尊者回答說：『這五欲，是眾苦的根本，危害眾生所有的善根，如同冰雹傷害禾苗。它對眾生的折磨，勝過毒蛇，也像熾熱的火焰，能夠燒燬功德，也像野馬，迷惑凡夫，也像幻術，迷惑迷惑之人。慾望虛假地親善，勝過怨家。慾望如同老牛陷入污泥，慾望如同大網纏裹三界，慾望如同劍道難以行走。慾望能夠束縛、殺害眾生。一切的過患，都從慾望而起。』就像往昔的時候，有...
【English Translation】 English version Free from sorrow and worry, like a bird escaping a net, soaring far away. This is called liberation. The king, hearing these words, said to Pindola (one of the Sixteen Arhats): 'Now, my power can subdue all countries. My majesty and glory shine like the midday sun. I wear a heavenly crown, adorned with splendid garments, and attended by numerous beautiful women, like the god Indra (the lord of gods in Buddhism). Do you, living alone, not envy me?' The Venerable replied, 'I have no envy.' The king asked again, 'Why do you not envy me?' The Venerable replied, 'The mud I wish to remove has already dried. All bonds are now released. I do not even envy the beautiful heavenly women of Indra (Śakra), let alone your vulgar human existence. Who, with wisdom, having escaped the bonds of Mara (demon), crossed the shore of birth and death, attained the pure eye of wisdom, and destroyed the darkness of ignorance, would envy a king? Would a sighted person envy a blind person? Would a strong person envy a sick person? Would an innocent person envy a prisoner? Would a wealthy person envy a poor person? Would a noble person envy a servant? Would a wise person envy a fool? Would a brave and strong person envy a weakling?' Hearing these words, the king felt remorse and said, 'Why are your analogies so painful and severe? Would I rather be so troubled and weakened?' The Venerable replied, 'Your Majesty lacks the eye of wisdom, is afflicted by afflictions, and is drowned in the swift currents of the four attachments. You have lost your vigor and diligence. Like a foolish infant, you do not recognize the true meaning and are sinking in the sea of suffering. This is the state of Your Majesty. You cherish rare and wonderful thoughts about the five desires, but such thoughts truly violate pure conduct.' The king asked again, 'What faults are there that you say violate pure conduct?' The Venerable replied, 'These five desires are the root of all suffering, harming all beings' roots of goodness, like hail damaging seedlings. They torment beings more than poisonous snakes, and like blazing fire, they can burn away merit. They are like wild horses, deceiving ordinary people, and like illusions, confusing the confused. Desires feign kindness, surpassing even enemies. Desires are like an old ox mired in mud, desires are like a great net entangling the three realms, desires are like a sword's edge, difficult to tread. Desires can bind and kill beings. All faults arise from desires.' Just like in ancient times, there was...
婆須天。由欲因緣。為婆利阿修羅之所繫縛。擲沸湯中。婆勒天壞阿修羅城墎。殄滅其民。惱觸苦婆羅王種八純提王及彼百子。悉皆誅滅。鼻多羅阿修羅。害於千眼羅摩。害十頭羅剎。及數千億羅剎之眾。羅漫害因陀羅且翼叉王。摩羅支王。滅多摩羅質種族。迦帝毗王為閻摩尼婆羅門所殺。毗那悉那害提頭賴吒眷屬班細五子。殺十八億人。弼匿安毒多羅蹭伽王種。俱羅王種。彌絺羅檀特伽王種。是等人王。皆為欲故。更相殘滅。即說偈言。
王位雖尊嚴 代謝不暫停 輕疾如電光 須臾歸磨滅 王位極富逸 愚者情愛樂 衰滅死時至 苦劇過下賤 王者居高位 名聞滿四方 端正甚可愛 種種自嚴身 譬如臨死者 著花鬘瓔珞 余命未幾時 王位亦如是 王者譬如烏 常懷諸恐怖 行住及坐臥 乃至一切時 于其親疏中 恒有疑懼心 臣民宮妃后 像馬及珍寶 國土諸所有 一切是王物 諸王捨命時 皆棄無隨者 人王及天王 阿修羅王等 威力逼人民 斧鉞相殘害 不識無常苦 橫增貪嫉惱 譬如妙華林 金蛇睡在中 愚人謂珍寶 盛里赍歸家 蛇覺縱毒火 焚燒其屋宅 王位如華林 災患如金蛇 愚人以為貴 智
【現代漢語翻譯】 現代漢語譯本： 婆須天（Vasu Deva）。由於慾望的緣故，被婆利阿修羅（Bali Asura）所束縛，投入沸騰的湯中。婆勒天（Bala Deva）摧毀了阿修羅的城墻，消滅了他們的民眾，惱害並觸怒了苦婆羅王（Kukubhara）種的八純提王（Eight Suddhi Kings）以及他的百個兒子，全部都被誅殺。鼻多羅阿修羅（Bhadra Asura）殺害了千眼羅摩（Thousand-eyed Rama），殺害了十頭羅剎（Ten-headed Rakshasa）以及數千億的羅剎眾。羅漫（Roman）殺害了因陀羅（Indra）以及夜叉王（Yaksa King），摩羅支王（Marichi King）滅絕了多摩羅質（Tamalitti）種族。迦帝毗王（Karti King）被閻摩尼婆羅門（Yamani Brahmana）所殺。毗那悉那（Vinasana）殺害了提頭賴吒（Dhritarashtra）眷屬班細（Pansi）的五個兒子，殺害了十八億人。弼匿安毒多羅蹭伽王（Bhinikantakotara Tsanga King）種，俱羅王（Kula King）種，彌絺羅檀特伽王（Mithila Dantaka King）種。這些國王，都是因為慾望的緣故，互相殘殺。即說偈頌道：
『王位雖然尊貴莊嚴，但更替消逝不會停歇， 輕快迅速如閃電光，頃刻之間歸於磨滅。 王位極其富裕安逸，愚昧之人貪戀愛慕， 衰敗死亡時刻到來，痛苦劇烈超過**。 王者身居崇高地位，名聲傳遍四面八方， 容貌端正非常可愛，用各種飾品打扮自身， 譬如臨近死亡之人，戴著花鬘和瓔珞， 剩餘壽命沒有多少，王位也是這樣短暫。 王者譬如是烏鴉，常常懷有各種恐怖， 行走站立和坐臥時，乃至一切時時刻刻， 對於親近和疏遠者，心中恒常懷有疑懼。 臣民百姓宮女妃嬪，大象駿馬以及珍寶， 國土之中所有一切，一切都是國王之物， 諸位國王捨棄生命，全都拋棄沒有隨從， 人間的國王和天王，阿修羅王等等之類， 用威力逼迫著人民，用刀斧互相殘殺傷害， 不認識無常和痛苦，平白增添貪婪嫉妒惱怒， 譬如美妙的華林中，一條金色的蛇在睡眠， 愚蠢之人當做珍寶，用盛器裝載帶回家， 蛇醒來放出毒火焰，焚燒他的房屋住宅， 王位如同那華麗林，災禍患難如金色蛇， 愚蠢之人認為珍貴，智者卻遠離它。』
【English Translation】 English version: Vasu Deva (Vasu Deva). Due to the cause of desire, he was bound by Bali Asura (Bali Asura) and thrown into boiling water. Bala Deva (Bala Deva) destroyed the walls of the Asura city, annihilated its people, and annoyed and offended Kukubhara (Kukubhara), the king of the Kukubhara lineage, the Eight Suddhi Kings (Eight Suddhi Kings), and his hundred sons, all of whom were killed. Bhadra Asura (Bhadra Asura) killed the Thousand-eyed Rama (Thousand-eyed Rama), killed the Ten-headed Rakshasa (Ten-headed Rakshasa), and hundreds of billions of Rakshasa. Roman (Roman) killed Indra (Indra) and the Yaksa King (Yaksa King), and Marichi King (Marichi King) exterminated the Tamalitti (Tamalitti) race. Karti King (Karti King) was killed by Yamani Brahmana (Yamani Brahmana). Vinasana (Vinasana) killed Dhritarashtra's (Dhritarashtra) family, Pansi's (Pansi) five sons, and killed 1.8 billion people. Bhinikantakotara Tsanga King (Bhinikantakotara Tsanga King), Kula King (Kula King), Mithila Dantaka King (Mithila Dantaka King). These kings killed each other because of desire. Then he spoke the following verse:
'Although the king's position is noble and dignified, succession and decline do not stop, Swift and quick like lightning, in an instant it returns to annihilation. The king's position is extremely rich and comfortable, foolish people greedily love it, When the time of decay and death arrives, the pain is more severe than **. The king resides in a high position, his fame fills the four directions, His appearance is upright and very lovely, he adorns himself with various ornaments, Like a person nearing death, wearing flower garlands and necklaces, The remaining lifespan is not much, the king's position is also so short. The king is like a crow, always harboring various terrors, Walking, standing, sitting, and lying down, even at all times, Towards those who are close and those who are distant, there is always suspicion in the heart. Ministers, people, palace women, concubines, elephants, horses, and treasures, Everything within the country, everything belongs to the king, When the kings give up their lives, they abandon everything and have no followers, Human kings and heavenly kings, Asura kings, and so on, Use power to oppress the people, and kill and harm each other with axes, Not recognizing impermanence and suffering, needlessly increasing greed, jealousy, and anger, Like a beautiful flower forest, a golden snake sleeps in the middle, Foolish people regard it as treasure, load it into containers and take it home, The snake awakens and releases poisonous flames, burning his house and residence, The king's position is like that splendid forest, disasters and calamities are like golden snakes, Foolish people think it is precious, but the wise stay away from it.'
者所不樂 譬如以揣肉 置四衢道頭 狐狼烏鷲等 競來諍食之 王位亦如是 眾共諍取之 鳥獸以嘴爪 抓攫共鬥諍 王者以刀矛 相害諍榮位 亦如彼鳥獸 愚癡等無異 我寧食灰土 草菜以自存 此身如癰瘡 會歸當潰爛 云何為此故 造作眾惡業 如食欽婆果 香味悉具足 及其果消時 身體盡爛壞 王位如彼果 失滅生苦惱 譬如有方土 災疫行疾病 有智諸勝人 宜應速遠離 若不遠離者 如逆風執炬 不捨必自燒 如渴飲鹹水 無有飽足時 如十頭羅剎 城郭及眷屬 為欲因緣故 滅壞無有餘 又如寄越王 兄弟有百人 為欲因緣故 亦皆盡敗滅 日種槃趙王 及提頭賴吒 如是諸王等 盡為欲所滅
當知國土猶如羅網。亦如罥弶。如深淤泥。亦如洄波。又如海浪。如林被燒。亦如危岸。猶如地獄。何有智者。當樂貪著。如是大苦。何有智者。當生樂想。如是大王。嗚呼怪哉。被欺乃爾。被誑乃爾猶如空拳誑于小兒。速疾不停。猶如幻化。五欲欺誑。亦復如是。猶如猿猴在高山頂見云彌布以為堅實。謂為是地便以身投墮百丈巖。喪其身命。一切碎滅。亦如野干見甄叔迦樹。其果似肉。見落地時。
【現代漢語翻譯】 現代漢語譯本 那些不快樂的事情： 譬如拿一塊肉，放在四通八達的十字路口。 狐貍、狼、烏鴉、老鷹等，都爭先恐後地來搶奪食物。 王位也像這樣，眾人共同爭奪。 鳥獸用嘴和爪子，抓撓爭鬥。 君王用刀和矛，互相殘害爭奪榮耀的地位。 也像那些鳥獸一樣，愚癡沒有差別。 我寧願吃灰土，草菜來維持生存。 這身體就像癰瘡，最終會潰爛。 為什麼爲了它，造作各種惡業呢？ 就像吃欽婆果（一種味道好的果實），香味俱全。 等到果實消化時，身體全部腐爛。 王位就像那果實，失去後產生痛苦煩惱。 譬如某個地方，發生災疫流行疾病。 有智慧的賢人，應該迅速遠離。 如果不遠離，就像逆風拿著火炬。 不捨棄必定會燒到自己，就像口渴喝鹹水。 沒有滿足的時候，就像十個頭的羅剎（惡鬼）。 城郭和眷屬，爲了慾望的緣故。 毀滅殆盡沒有剩餘，又如寄越王（人名）。 兄弟有一百人，爲了慾望的緣故。 也都全部敗亡，日種槃趙王（人名）。 以及提頭賴吒（人名），像這些君王等。 都因為慾望而被毀滅。 應當知道國土就像羅網，也像陷阱。 像深深的淤泥，也像迴旋的波浪，又像海浪，像森林被燒，也像危險的岸邊，就像地獄。哪裡有智者，會貪戀執著？像這樣的大苦，哪裡有智者，會產生快樂的想法？像這樣的大王，唉，真是奇怪啊！被欺騙到這種程度，被誆騙到這種程度，就像用空拳欺騙小孩子。迅速不停留，就像幻化。五欲的欺騙，也是這樣。就像猿猴在高山頂上，看見雲霧瀰漫，以為是堅實的地面，認為是陸地就縱身跳下百丈懸崖，喪失性命，一切粉碎。也像野干（一種動物）看見甄叔迦樹（一種樹），它的果實像肉，看見掉在地上時。
【English Translation】 English version What those are not happy about: For example, taking a piece of meat and placing it at the head of a four-way intersection. Foxes, wolves, crows, eagles, and others compete to snatch the food. The throne is also like this, with everyone vying for it. Birds and beasts use their beaks and claws to scratch and fight. Kings use swords and spears to harm each other and compete for glorious positions. They are just like those birds and beasts, foolish and no different. I would rather eat ashes and soil, and vegetables to sustain myself. This body is like a festering sore, which will eventually ulcerate. Why, for its sake, create all kinds of evil deeds? It's like eating a chimba fruit (a kind of good-tasting fruit), with all its fragrance and flavor. When the fruit is digested, the body is completely rotten. The throne is like that fruit, losing it brings pain and suffering. For example, in a certain place, there is a disaster and epidemic diseases are prevalent. Wise and virtuous people should quickly stay away. If you don't stay away, it's like holding a torch against the wind. Not letting go will surely burn yourself, like drinking saltwater when thirsty. There is no time to be satisfied, like a ten-headed Rakshasa (demon). City walls and family members, for the sake of desire. Destroyed and nothing remains, like King Jiyue (person's name). There are a hundred brothers, for the sake of desire. They are all defeated and destroyed, King Rizhong Pan Zhao (person's name). And Titu Lai Zha (person's name), like these kings and others. All are destroyed by desire. It should be known that the country is like a net, also like a trap. Like deep mud, also like swirling waves, also like sea waves, like a forest being burned, also like a dangerous shore, like hell. Where is the wise man, who would be greedy and attached? Like such great suffering, where is the wise man, who would have happy thoughts? Like such a great king, alas, how strange! Being deceived to this extent, being tricked to this extent, like deceiving a child with an empty fist. Quickly and without stopping, like illusion. The deception of the five desires is also like this. It's like a monkey on the top of a high mountain, seeing the clouds and mist, thinking it is solid ground, thinking it is land, it jumps off a hundred-foot cliff, losing its life, everything is shattered. It's also like a jackal (a kind of animal) seeing a Zhenshujia tree (a kind of tree), its fruit is like meat, seeing it fall to the ground.
便往欲食。知其非肉。更復生念。今此非肉。彼樹上者。必當是肉。遂便守之。為其所困五欲誑王。亦復如是。亦如商估以偽珠誑人。五欲誑王。亦復如是。又如嬰愚嗜味貪歡喜丸。人以泥團。而來誑之。謂為真實。走逐疲苦。乃得泥團。如熱時焰誑渴愚夫。猶如眾人前豎于幻橛。能使時眾見種種事。若拔幻橛。色像即滅。猶如畫匠及機關師。如狗吠井自見形影。怒眼豎毛。謂井底影欲共己鬥。橫生瞋忿。投井而死。大王。宜善觀察。何有五欲而得常者何有王位而得久停。尊豪威勢。無得住者。何有國界而不遷壞。何有珍寶而不散失。何有欲樂常恒不變。苦之封授必受衰滅。何有合會而不別離。一切五欲。體性實苦。皆從妄想而生於樂。何有諸行不似芭蕉揵闥婆城。大王云何。處生老病死衰禍恐怖逼迫之中。云何能為國土少樂生愛樂想。如林中鹿。四邊火起。如鳥在籠。如魚處網。如龜吞鉤。如師子毒箭入心。如龍處咒場。如人在屋中四邊火起。如處危朽華堂速疾崩墜。如好華池有水羅剎噏食於人。重說偈言。
生老病死患 于中未解脫 無明愛毒箭 猶未得拔出 人帝汝云何 而生樂著想 如象處林中 四邊大火起 處此急難處 云何有歡喜 大王應當知 榮位須臾間 智者深觀察
不應於此事 而生希有想 汝何故錯解 實是愛奴僕 而生高貴想 舍上妙財寶 而生大富想 不善解方便 橫生智慧想 為眾煩惱患 橫生無病想 未脫生死胎 橫生無畏想 處十二刺林 橫生無刺想 欲賊劫諸根 橫生無賊想
大王而此身者必歸敗壞。尊豪榮貴。必有衰滅。財寶庫藏。必有散失。大王。如佛言曰。榮位如夢。恩愛暫有。汝於五欲。生於希有難遭之想。賢德於此。豈得名為能善觀察。何以故。榮位恩愛。必有別離。如眾飛鳥夜棲一樹。晨則四散。又如客舍夕則聚賓。明各異路。亦如乘船。異人同載。既至岸已。各自殊道。亦如駛流漂集眾木。須臾之間。隨流分散。猶如浮雲。須臾散滅。作音樂處。男女聚集作樂已后。各自散去。宮人婇女端正美妙。無常理會。會歸捨棄。譬如華樹蜂集其上。花凋落盡。諸蜂遠離。如花池枯涸牸象不入。如大池水鵠樂游居。及其干竭更不復近。福盡之家。榮利不近。如密雲聚集。電光暫現。如風吹雲。電光不現。彼不捨汝。汝必舍之。如似夏盡孔雀毛羽悉皆自落。如寒既至鴻鵠遠池。如阿輸伽樹花葉盛時。人所愛樂及其枯悴。無有花葉。人不顧視。猶如花幢。貴者愛敬。華萎縷絕而便棄之。即說偈言。
無常不堅固
【現代漢語翻譯】 現代漢語譯本 不應該對這些事情，產生稀有難得的想法。你為什麼錯誤地理解，實際上是愛的奴僕，卻產生高貴的想法？捨棄上妙的財寶，卻產生富有的想法？不善於理解方便法門，卻憑空產生智慧的想法？被各種煩惱所困擾，卻憑空產生沒有疾病的想法？還沒有脫離生死輪迴，卻憑空產生沒有畏懼的想法？身處十二種刺的叢林中，卻憑空產生沒有刺的想法？慾望的盜賊劫掠諸根，卻憑空產生沒有盜賊的想法。
大王啊，這個身體終究會敗壞。尊貴的地位和榮耀，必定會有衰落的時候。財寶和庫藏，必定會有散失的時候。大王，正如佛所說，榮華富貴如同夢幻，恩愛只是暫時的。你對於五欲（指色、聲、香、味、觸）產生稀有難得的想法，賢德之人對於此，怎麼能稱得上是善於觀察呢？為什麼呢？因為榮華富貴和恩愛，必定會有別離的時候，就像眾多的飛鳥夜晚棲息在一棵樹上，早晨就四處飛散。又像客舍，晚上聚集賓客，天亮后各自走不同的路。也像乘坐同一條船，不同的人同船，到達岸邊后，各自走不同的道路。也像湍急的河流漂浮著眾多的木頭，須臾之間，隨著水流分散。猶如浮雲，須臾之間消散。演奏音樂，歌*女聚集在一起作樂之後，各自散去。宮人婇女端正美妙，無常不會理會，最終會捨棄。譬如花樹，蜜蜂聚集在上面，花朵凋落殆盡，蜜蜂就遠離。如同花池枯竭，母象不再進入。如同大池水，天鵝快樂地遊玩居住，等到它乾涸了，就不再靠近。福報耗盡的家庭，榮華富貴不會靠近。如同密雲聚集，電光短暫地出現。如同風吹雲，電光不再顯現。不是他們不捨棄你，而是你必定會捨棄他們。就像夏天結束，孔雀的羽毛全部自然脫落。就像寒冷到來，鴻雁遠離池塘。就像阿輸迦樹（Ashoka tree）花葉茂盛的時候，人們喜愛它，等到它枯萎凋零，沒有花葉的時候，人們就不再顧視。猶如花幢（flower banner），尊貴的人喜愛和尊敬它，等到花朵凋謝，絲線斷裂，就把它丟棄了。於是說了偈語：
無常不堅固
【English Translation】 English version You should not have rare and precious thoughts about these things. Why do you misunderstand, actually being a slave to love, yet having noble thoughts? Abandoning the supreme and wonderful treasures, yet having thoughts of being wealthy? Not being good at understanding expedient means, yet arbitrarily having thoughts of wisdom? Being afflicted by various troubles, yet arbitrarily having thoughts of being without illness? Not yet having escaped the cycle of birth and death, yet arbitrarily having thoughts of being without fear? Being in a forest of twelve thorns, yet arbitrarily having thoughts of being without thorns? The thieves of desire robbing the senses, yet arbitrarily having thoughts of being without thieves.
Great King, this body will inevitably decay. Honorable positions and glory will surely decline. Treasures and storehouses will surely be lost. Great King, as the Buddha said, glory and wealth are like dreams, and love is temporary. You have rare and precious thoughts about the five desires (referring to form, sound, smell, taste, and touch). How can a virtuous person be said to have good observation regarding this? Why? Because glory, wealth, and love will inevitably be separated, just like many birds roosting on a tree at night, and scattering in all directions in the morning. Also like a guest house, gathering guests in the evening, and each going their separate ways at dawn. Also like riding the same boat, different people on the same boat, and each going their separate ways upon reaching the shore. Also like a rushing river carrying many pieces of wood, scattering with the current in a short time. Like floating clouds, disappearing in a short time. Playing music, with singing *girls gathering together to make merry, and then scattering. Palace women and consorts, beautiful and lovely, will not be spared by impermanence, and will eventually be abandoned. For example, a flowering tree, with bees gathering on it, and when the flowers wither and fall, the bees leave. Like a flower pond drying up, a female elephant no longer enters. Like a large pond of water, swans happily playing and dwelling, and when it dries up, they no longer approach. A family whose blessings are exhausted will not be approached by glory and wealth. Like dense clouds gathering, with lightning flashing briefly. Like wind blowing clouds, and the lightning no longer appearing. It is not that they will not abandon you, but that you will surely abandon them. Just like at the end of summer, a peacock's feathers all naturally fall off. Just like when cold arrives, wild geese leave the pond. Just like when the Ashoka tree's flowers and leaves are flourishing, people love it, and when it withers and decays, without flowers and leaves, people no longer look at it. Like a flower banner, noble people love and respect it, and when the flowers wither and the threads break, it is discarded. Then he spoke the verse:
Impermanence is not firm.
如芭蕉水沫 亦如浮雲散 天王尊勝位 危脆亦如是 人帝應當知 貪利極速駛 如水澍深谷 嗜慾極輕疾 動轉如掉索 愚癡染為欲 不覺致墮落
尊者言。大王。我今為王略說譬喻。諸有生死。著味過患。王至心聽。昔日有人。行在曠路。逢大惡象。為象所逐。狂懼走突。無所依怙見一丘井。即尋樹根。入井中藏。有白黑鼠。牙嚙樹根。此井四邊。有四毒蛇。欲螫其人。而此井下。有大毒龍。傍畏四蛇。下畏毒龍。所攀之樹。其根動搖。樹上有蜜三渧。墮其口中。於時動樹𢴤壞蜂窠。眾蜂散飛。唼螫其人。有野火起。復來燒樹。大王當知。彼人苦惱。不可稱計。王愁憂厭惡而言。彼人得味甚少。苦患甚多。其所味者。如牛跡水。其所苦患猶如大海。味如芥子。苦如須彌。味如螢火。苦如日月。如藕根孔比于太虛。亦如蚊子比金翅鳥。其味苦惱多少如是。尊者言。大王。曠野者。喻于生死。彼男子者。喻于凡夫。像喻無常。丘井喻於人身。樹根喻人命。白黑鼠者。喻晝夜。嚙樹根者。喻唸唸滅。四毒蛇喻四大。蜜者喻五欲。眾蜂喻惡覺觀。野火燒者喻老。下毒龍者喻死。是故當知。欲味甚少。苦患甚多。生老病死。於一切人。皆得自在。世間之人。身心勞苦。無歸依處。眾苦所逼。輕
【現代漢語翻譯】 現代漢語譯本 如同芭蕉的水沫， 也像浮雲消散一般，天王（Deva-king，統治天界的國王）尊貴殊勝的地位， 也是危脆不牢靠的。人間的帝王應當知曉， 貪圖利益之心極其迅速，如同水傾瀉入深谷一般， 對慾望的嗜好極其輕浮快速，動盪不安就像搖晃的繩索。 愚昧無知被慾望所沾染， 不知不覺導致墮落。
尊者說：『大王，我現在為大王您簡略地說個譬喻，關於所有有生有死之物，執著于享樂的過患。大王您要用心聽。從前有個人，走在荒野的道路上，遇到一頭兇惡的大象。被大象追趕，驚慌恐懼地奔逃，無所依靠，看見一口土丘上的井，就順著樹根，進入井中躲藏。有兩隻白鼠和黑鼠，啃咬著樹根。這井的四邊，有四條毒蛇，想要咬他。而這井的下面，有一條大毒龍。旁邊害怕四條蛇，下面畏懼毒龍，他攀著的樹，樹根搖搖欲墜。樹上有三滴蜂蜜，滴落到他的口中。這時搖晃的樹震壞了蜂巢，眾多的蜜蜂四處飛散，叮咬他。又有野火燃起，又來焚燒這棵樹。大王您應當知道，那人的苦惱，不可稱量計算。』 國王愁悶憂慮厭惡地說：『那人得到的甜味很少，遭受的苦難卻很多。他所嚐到的甜味，就像牛蹄印里的水一樣少；他所遭受的苦難，卻像大海一樣多。甜味像芥菜籽一樣小，苦難像須彌山一樣大。甜味像螢火蟲的光亮，苦難像太陽和月亮的光芒。就像藕的孔洞比于太空，也像蚊子比于金翅鳥。甜味和苦惱的多少就是這樣。』 尊者說：『大王，曠野，比喻生死輪迴。那男子，比喻凡夫俗子。大象，比喻無常。土丘上的井，比喻人的身體。樹根，比喻人的壽命。白鼠和黑鼠，比喻晝夜。啃咬樹根，比喻唸唸生滅。四條毒蛇，比喻地、水、火、風四大元素。蜂蜜，比喻色、聲、香、味、觸五種慾望。眾多的蜜蜂，比喻不好的覺察和觀想。野火焚燒，比喻衰老。下面的毒龍，比喻死亡。所以應當知道，慾望的甜味很少，苦難卻很多。生老病死，對於所有的人，都是無法避免的。世間的人，身心勞苦，沒有歸依之處，被眾多的苦難所逼迫，輕微的快樂轉瞬即逝。』
【English Translation】 English version Like the foam on a banana tree, Also like the scattering of floating clouds, the honorable and supreme position of a Deva-king (ruler of the heavens), Is also fragile and unreliable. The human emperor should know, The greed for profit is extremely swift, like water pouring into a deep valley, The craving for desires is extremely fleeting and rapid, moving and shaking like a swaying rope. Ignorance is stained by desire, Unknowingly leading to downfall.
The Venerable said, 'Great King, I will now briefly tell you a parable about all things that are born and die, and the faults of clinging to pleasure. Great King, listen attentively. Once upon a time, there was a man walking on a desolate road, who encountered a fierce elephant. Chased by the elephant, he fled in panic, without any refuge, and saw a well on a mound. He followed the tree roots and hid inside the well. There were two rats, one white and one black, gnawing at the tree roots. Around the well, there were four poisonous snakes, wanting to bite him. And below the well, there was a great poisonous dragon. He feared the four snakes beside him and dreaded the dragon below. The tree he was clinging to had roots that were shaking. There were three drops of honey on the tree, which fell into his mouth. At that moment, the shaking tree broke a beehive, and many bees scattered and stung him. And a wildfire started, coming to burn the tree. Great King, you should know that the man's suffering was immeasurable.' The king said with sorrow, worry, and disgust, 'That man obtained very little sweetness, but suffered much hardship. The sweetness he tasted was as little as the water in a cow's hoofprint; the suffering he endured was as vast as the ocean. The sweetness was as small as a mustard seed, the suffering as great as Mount Sumeru. The sweetness was like the light of a firefly, the suffering like the radiance of the sun and moon. Like the hole of a lotus root compared to the vastness of space, or like a mosquito compared to a Garuda bird. The amount of sweetness and suffering is like this.' The Venerable said, 'Great King, the wilderness is a metaphor for the cycle of birth and death. That man is a metaphor for ordinary beings. The elephant is a metaphor for impermanence. The well on the mound is a metaphor for the human body. The tree root is a metaphor for human life. The white and black rats are a metaphor for day and night. Gnawing at the tree root is a metaphor for the extinction of thoughts moment by moment. The four poisonous snakes are a metaphor for the four great elements: earth, water, fire, and wind. The honey is a metaphor for the five desires: form, sound, smell, taste, and touch. The many bees are a metaphor for bad perceptions and thoughts. The burning wildfire is a metaphor for old age. The poisonous dragon below is a metaphor for death. Therefore, you should know that the sweetness of desire is very little, but the suffering is very great. Birth, old age, sickness, and death are unavoidable for all people. People in the world suffer physically and mentally, have no place to turn to for refuge, are oppressed by many sufferings, and fleeting pleasures pass quickly.'
疾如電。是可憂愁。不應愛著。大王。今我語王。言雖粗惡。實是利益。王聞是語。衣毛皆豎。悲喜交集。涕泣流淚。即起合掌。五體投地。白尊者言。我之嬰愚。無有智慧。我之下賤。作斯狂言。如是狂言。聽我懺悔。尊者言。我於今者。以忍出家。無不忍受。我心清凈。猶如秋月凈無雲翳。王今懺悔。愿使大王猶如天帝得見道跡。王大歡喜。與諸眷屬。作禮還宮。
賓頭盧突羅阇為優陀延王說法經
【現代漢語翻譯】 現代漢語譯本： 快如閃電的事物，是令人憂愁的，不應該貪戀執著。大王，現在我告訴你，雖然我的話語粗糙難聽，但實際上是爲了你的利益。大王聽了這些話，全身汗毛都豎了起來，悲傷和喜悅交織在一起，眼淚止不住地流下來。他立刻起身合掌，五體投地，對尊者說：『我真是幼稚愚昧，沒有智慧。我這個**，竟然說了這樣瘋狂的話。對於這些瘋狂的話，請允許我懺悔。』尊者說：『我如今以忍辱之心出家，沒有什麼不能忍受的。我的內心清凈，就像秋天的月亮一樣，沒有一絲雲彩遮蔽。大王現在懺悔，愿大王能夠像天帝一樣得見真理的軌跡。』大王非常歡喜，和他的所有眷屬一起，向尊者行禮后返回宮殿。
《賓頭盧突羅阇為優陀延王說法經》 疾如電（形容迅速無常的事物）。是可憂愁（令人憂慮）。不應愛著（不應執著）。大王（對國王的尊稱）。今我語王（現在我告訴你）。言雖粗惡（話語雖然粗糙）。實是利益（實際上是爲了你的利益）。王聞是語（國王聽了這些話）。衣毛皆豎（全身汗毛都豎了起來）。悲喜交集（悲傷和喜悅交織在一起）。涕泣流淚（眼淚止不住地流下來）。即起合掌（立刻起身合掌）。五體投地（五體投地）。白尊者言（對尊者說）。我之嬰愚（我真是幼稚愚昧）。無有智慧（沒有智慧）。我之（我這個）。作斯狂言（說了這樣瘋狂的話）。如是狂言（對於這些瘋狂的話）。聽我懺悔（請允許我懺悔）。尊者言（尊者說）。我於今者（我如今）。以忍出家（以忍辱之心出家）。無不忍受（沒有什麼不能忍受的）。我心清凈（我的內心清凈）。猶如秋月（就像秋天的月亮）。凈無雲翳（沒有一絲雲彩遮蔽）。王今懺悔（大王現在懺悔）。愿使大王（愿大王）。猶如天帝（像天帝一樣）。得見道跡（得見真理的軌跡）。王大歡喜（大王非常歡喜）。與諸眷屬（和他的所有眷屬）。作禮還宮（行禮后返回宮殿）。
賓頭盧突羅阇（Pindola Bharadvaja，十六羅漢之一）為優陀延王（King Udayana）說法經
【English Translation】 English version: Things that are as swift as lightning are causes for sorrow and should not be clung to with attachment. Great King, now I speak to you; though my words may be rough and unpleasant, they are in truth for your benefit. Upon hearing these words, the Great King's hair stood on end. Grief and joy mingled within him, and tears streamed down his face. He immediately rose, joined his palms together, prostrated himself with his five limbs touching the ground, and said to the Venerable One: 'I am truly childish and foolish, lacking in wisdom. I, a mere **, have uttered such mad words. For these mad words, please allow me to repent.' The Venerable One said: 'I have now renounced the world with forbearance, and there is nothing I cannot endure. My heart is pure, like the autumn moon, clear and without clouds. Great King, now that you repent, may you, like the heavenly King Indra, attain the path and see its traces.' The Great King was overjoyed, and together with all his retinue, he paid homage and returned to the palace.
The Sutra of Pindola Bharadvaja's Dharma Talk for King Udayana Swift as lightning (describes things that are quick and impermanent). Is cause for sorrow (causes worry). Should not be attached to (should not be clung to). Great King (a respectful term for a king). Now I speak to you (now I tell you). Though my words are rough (though the words are coarse). Truly for benefit (actually for your benefit). King heard these words (the king heard these words). Hair stood on end (hair stood on end all over the body). Grief and joy mingled (grief and joy were intertwined). Tears streamed down (tears streamed down uncontrollably). Immediately rose, joined palms (immediately rose and joined palms). Five limbs prostrated (prostrated with five limbs touching the ground). Said to the Venerable One (said to the Venerable One). I am childish and foolish (I am truly childish and foolish). Lacking in wisdom (without wisdom). I, a mere ** (I, this **). Uttered such mad words (said such crazy words). For these mad words (for these crazy words). Allow me to repent (please allow me to repent). The Venerable One said (the Venerable One said). I now (I now). Renounced with forbearance (renounced with forbearance). Nothing I cannot endure (there is nothing I cannot endure). My heart is pure (my heart is pure). Like the autumn moon (like the autumn moon). Clear without clouds (clear without any clouds). King now repents (Great King now repents). May the Great King (may the Great King). Like the heavenly King Indra (like the heavenly King Indra). Attain the path and see its traces (attain the path and see its traces). The Great King was overjoyed (the Great King was very happy). With all his retinue (with all his retinue). Paid homage and returned to the palace (paid homage and returned to the palace).
The Sutra of Pindola Bharadvaja (one of the Sixteen Arhats) giving Dharma Talk for King Udayana