T50n2048_提婆菩薩傳
大正藏第 50 冊 No. 2048 提婆菩薩傳
No. 2048
提婆菩薩傳
姚秦三藏鳩摩羅什譯
提婆菩薩者南天竺人。龍樹菩薩弟子婆羅門種也。博識淵攬。才辯絕倫。擅名天竺為諸國所推。賾探胸懷既無所愧。以為所不盡者唯以人不信用其言為憂。其國中有大天神。鑄黃金像之座身長二丈。號曰大自在天。人有求愿能令現世如意。提婆詣廟求入拜見。主廟者言。天像至神人有見者既不敢正視。又令人退後失守百日。汝但詣問求愿何須見耶。提婆言若神必能如汝所說乃但令我見之。若不如是豈是吾之所欲見耶。時人奇其志氣伏其明正。追入廟者數千萬人。提婆既入于廟。天像搖動其眼怒目視之。提婆問天神則神矣何其小也。當以威靈感人智德伏物。而假黃金以自多。動頗梨以熒惑非所望也。即便登梯鑿出其眼。時諸觀者咸有疑意。大自在天何為一小婆羅門所困。將無名過其實理屈其辭也。提婆曉眾人言神明遠大。故以近事試我。我得其心故登金聚出頗梨。令汝等知神不假質精不託形。吾既不慢神亦不辱也。言已而出。即以其夜求諸供備。明日清旦敬祠天神。提婆先名既重加以智參神契。其所發言聲之所及無不響應。一夜之中供具精饌有物必備。大自在天貫一肉形高數四
【現代漢語翻譯】 現代漢語譯本 《提婆菩薩傳》
姚秦三藏鳩摩羅什譯
提婆菩薩（Deva Bodhisattva）是南天竺人，是龍樹菩薩（Nagarjuna Bodhisattva）的弟子，出身于婆羅門種姓。他博學多識，才辯超群，在天竺享有盛名，為各國所推崇。他深邃的學識和胸懷無所愧疚，只是擔心人們不相信他的言論。當時他的國家裡有一尊大神，用黃金鑄造的像，連座身高二丈，號稱大自在天（Maheśvara）。人們向他祈求，能使現世如意。提婆前往廟宇，請求入內拜見。管理廟宇的人說：『天神像非常神聖，人們見到都不敢正視，而且還會讓人退後失魂落魄一百天。你只需祈求願望，何必一定要見呢？』提婆說：『如果神真的像你所說的那樣靈驗，那就讓我見他一面。如果不是這樣，又豈是我想要見的神呢？』當時的人們驚奇他的志氣，佩服他的明智正直，跟隨他進入廟宇的有數千萬人。提婆進入廟宇后，天神像搖動，眼睛怒視著他。提婆問：『天神如果是神，為何如此小氣？應當用威靈感化人，用智慧德行使萬物臣服，卻藉助黃金來抬高自己，搖動玻璃珠來迷惑人，這不是我所期望的。』隨即登上梯子，鑿出了天神的眼睛。當時觀看的人都感到疑惑：大自在天為何被一個小小的婆羅門所困？莫非是名不副實，理屈詞窮？提婆開導眾人說：『神明是深遠廣大的，所以用眼前的事來試探我。我瞭解了他的心意，所以登上金像，取出玻璃珠，讓你們知道神不依靠物質，精神不寄託于形體。我既沒有輕慢神，也沒有侮辱神。』說完就離開了。當天晚上，他準備了各種供品。第二天清晨，恭敬地祭祀天神。提婆原本就名聲顯赫，加上他的智慧與神明相契合，他所說的話，聲音所及之處無不響應。一夜之間，供品和精美的食物，應有盡有。大自在天顯現出一個肉身，高數四……
【English Translation】 English version The Biography of Deva Bodhisattva
Translated by Kumarajiva of Yao Qin Dynasty
Deva Bodhisattva was a native of South India, a disciple of Nagarjuna Bodhisattva, and of the Brahmin caste. He was erudite and eloquent, renowned in India and respected by various countries. His profound knowledge and integrity were beyond reproach, his only concern being that people might not believe his words. In his country, there was a great deity, a golden statue, two 'zhang' tall including the seat, known as Maheśvara (Great Lord). People who prayed to him could have their wishes fulfilled in this life. Deva went to the temple and requested to enter and pay homage. The temple keeper said, 'The deity's image is extremely sacred; people who see it dare not look directly at it, and it causes them to lose their senses for a hundred days. You only need to pray for your wishes; why must you see it?' Deva said, 'If the deity is as efficacious as you say, then let me see him. If not, is that the deity I wish to see?' The people were amazed by his ambition and admired his wisdom and integrity. Tens of millions of people followed him into the temple. After Deva entered the temple, the deity's image shook, and its eyes glared at him. Deva asked, 'If the deity is a god, why is he so petty? He should influence people with his spiritual power and subdue beings with his wisdom and virtue, but instead, he uses gold to exalt himself and shakes glass beads to deceive people. This is not what I expect.' He then climbed the ladder and gouged out the deity's eyes. At that time, the onlookers were all doubtful: Why was Maheśvara troubled by a small Brahmin? Could it be that his reputation exceeded his reality, and his arguments were weak? Deva enlightened the crowd, saying, 'The deities are profound and vast, so they test me with immediate matters. I understood his intention, so I climbed the golden statue and took out the glass beads, so that you may know that the deities do not rely on matter, and the spirit does not depend on form. I have neither disrespected the deity nor insulted him.' After speaking, he left. That night, he prepared various offerings. The next morning, he respectfully offered sacrifices to the deity. Deva's reputation was already great, and his wisdom was in harmony with the deities. His words resonated wherever his voice reached. Overnight, the offerings and exquisite food were all prepared. Maheśvara manifested a physical body, several 'si' tall...
丈。左眼枯涸而來在坐。遍觀供饌嘆未曾有。嘉其德力能有所致。而告之言汝得我心。人得我形汝以心供人以質饋知。而敬我者汝畏而誣我者人汝所供饌盡善盡美矣。唯無我之所須能以見與者真上施也。提婆言神鑒我心唯命是從。神言我所乏者左眼能施我者便可出之。提婆言敬如天命即以左手出眼與之。天神力故出而隨生。索之不已從旦終朝出眼數萬。天神贊曰。善哉摩納真上施也。欲求何愿必如汝意。提婆言我稟明於心不假外也。唯恨悠悠童蒙。不知信受我言。神賜我願必當令我言不虛設。唯此為請他無所須。神言必如所愿。於是而退詣龍樹菩薩。受出家法剃頭法服周遊揚化。南天竺王總御諸國信用邪道。沙門釋子一不得見。國人遠近皆化其道。提婆唸曰。樹不伐本則條不傾。人主不化則道不行。其國政法王家出錢僱人宿衛。提婆乃應募為其將。荷戟前驅。整行伍勒部曲。威不嚴而令行。德不彰而物樂隨。王甚喜之而問是何人。侍者答言此人應募。既不食廩又不取錢。而其在事恭謹閑習如此。不知其意何求何欲。王召而問之汝是何人。答言我是一切智人。王大驚愕而問之。言一切智人曠代一有。汝自言是何以驗之。答言欲知智在說。王當見問。王即自念我為智主大論議師。問之能屈猶不足名。一旦不如此非小事。若
【現代漢語翻譯】 現代漢語譯本 丈六金身（佛像高度的計量單位，這裡指佛像）的提婆（Deva，天神）從左眼枯竭的地方來到座位上。他環顧四周的供品，讚歎前所未有，讚賞他們的德行和力量能夠做到如此。天神告訴他說：『你得到了我的心意。人們得到我的形體，你用心來供奉，人們用物質來饋贈，這是知恩圖報。敬畏我的人，你敬畏他們；欺騙我的人，你欺騙他們。你所供奉的食物都盡善盡美。只有一樣東西是我所需要的，能夠給予我的才是真正的上等佈施。』 提婆說：『神明洞察我的心，我唯命是從。』天神說：『我所缺少的是左眼，能施捨給我的就可以把它取出來。』提婆說：『我恭敬地遵從天神的命令。』隨即用左手取出自己的眼睛獻給天神。由於天神的力量，眼睛取出后隨即又重新長出來。天神不斷地索要，從早到晚，提婆取出的眼睛數以萬計。天神讚歎道：『太好了，摩納（梵文Manava的音譯，意為『人』），真是上等的佈施啊！你想要什麼願望，必定如你所愿。』 提婆說：『我內心光明，不需要外在的東西。只是遺憾悠悠眾生，愚昧無知，不肯相信和接受我的話。神明如果賜予我願望，必定要讓我的話不落空，唯有這個請求，其他我沒有什麼需要的。』天神說：『必定如你所愿。』 於是提婆離開天神，前往龍樹菩薩（Nagarjuna，大乘佛教的重要人物）處，接受出家法，剃度頭髮，穿上僧侶的服裝，四處遊歷弘揚佛法。南天竺（位於印度南部）的國王統治著各個國家，信奉邪道，沙門（佛教出家人的通稱）和釋子（佛教徒的通稱）一個都不能見到，全國上下都被國王教化，信奉他的道。 提婆心想：『樹木不砍伐樹根，枝條就不會傾斜；君主不被教化，佛法就無法推行。』那個國家的政策是國王出錢僱人擔任宿衛。提婆於是應募成為一名將領，手持長戟走在隊伍前面，整頓隊伍，訓練士兵，威嚴不盛卻能使命令通行，德行不彰顯卻能使萬物樂於追隨。國王非常高興，問他是何人。侍從回答說：『這個人是應募而來的，既不領取俸祿，也不索取錢財，而且他做事恭敬勤勉，如此這般，不知道他心裡想要什麼。』 國王召見提婆，問他說：『你是何人？』提婆回答說：『我是一切智人。』國王非常驚訝地問：『一切智人曠世難遇，你說自己是，有什麼可以驗證的？』提婆回答說：『想知道智慧在哪裡，在於言說。國王可以提問。』國王心想：『我是智慧之主，偉大的論辯家，提問能夠駁倒他，還不足以證明。一旦不能駁倒他，那就不是小事了。』
【English Translation】 English version Deva (a celestial being) of the sixteen-foot body (a unit of measurement for the height of a Buddha statue, here referring to a Buddha image) came to the seat from where his left eye had withered. He looked around at the offerings and marveled at how unprecedented they were, praising their virtue and power to achieve such a thing. The Deva told them, 'You have obtained my heart. People obtain my form, you offer with your heart, and people give back with material gifts, which is knowing and repaying kindness. Those who revere me, you revere them; those who deceive me, you deceive them. The food you offer is all perfect. Only one thing is what I need, and those who can give it to me are truly giving the highest offering.' Deva said, 'The divine spirit sees my heart, I obey your commands.' The Deva said, 'What I lack is a left eye, and whoever can give it to me can take it out.' Deva said, 'I respectfully obey the commands of the divine spirit.' Immediately, he took out his own eye with his left hand and offered it to the Deva. Due to the power of the Deva, the eye grew back immediately after being taken out. The Deva kept asking for it, and from morning till night, Deva took out tens of thousands of eyes. The Deva praised, 'Excellent, Manava (Sanskrit transliteration, meaning 'person'), this is truly the highest offering! Whatever wish you desire, it will surely be fulfilled as you wish.' Deva said, 'My heart is bright, and I do not need external things. It is only a pity that the masses are ignorant and do not believe and accept my words. If the divine spirit grants me a wish, it must be to ensure that my words do not fall to the ground, this is the only request, I have nothing else I need.' The Deva said, 'It will surely be as you wish.' Then Deva left the Deva and went to Nagarjuna (an important figure in Mahayana Buddhism), received the ordination precepts, shaved his head, put on the robes of a monk, and traveled around to propagate the Dharma. The king of South India (located in southern India) ruled over various countries, believed in heretical ways, and not a single Shramana (a common term for Buddhist monks) or Shakya's disciples (a common term for Buddhists) could be seen, and the whole country was taught by the king to believe in his way. Deva thought, 'If the roots of a tree are not cut, the branches will not fall; if the ruler is not taught, the Dharma cannot be promoted.' The policy of that country was that the king paid people to serve as guards. Deva then applied to be a general, holding a halberd in front of the army, reorganizing the ranks, and training the soldiers. His authority was not strict, but orders were carried out; his virtue was not obvious, but all things were happy to follow. The king was very happy and asked who he was. The attendants replied, 'This person came to apply, he does not receive a salary, nor does he ask for money, and he is so respectful and diligent in his work, we do not know what he wants in his heart.' The king summoned Deva and asked him, 'Who are you?' Deva replied, 'I am the All-Knowing One.' The king asked in great surprise, 'The All-Knowing One is rare in the world, if you say you are, what can verify it?' Deva replied, 'To know where wisdom lies, it lies in speech. The king can ask questions.' The king thought, 'I am the master of wisdom, a great debater, asking questions that can refute him is not enough to prove it. Once I cannot refute him, it is no small matter.'
其不問便是一屈。持疑良久。不得已而問天今何為耶。提婆言天今與阿修羅戰。王得此言譬如人噎既不得吐又不得咽。欲非其言復無以證之。欲是其事無事可明。未言之間。提婆復言。此非虛論求勝之言。王小待須臾有驗。言訖空中便有干戈來下。長戟短兵相系而落。王言干戈矛戟雖是戰器。汝何必知是天與阿修羅戰。提婆言構之虛言。不如校以實事。言已阿修羅手足指及其耳鼻從空而下。王乃稽首伏其法化。殿上有萬婆羅門。皆棄其束髮受成就戒。是時提婆于王都中建．高座立三論。言一切諸聖中佛聖最第一。一切諸法中佛法正第一一切救世中佛僧為第一。八方諸論士有能壞此語者。我當斬首以謝其屈。所以者何。立理不明是為愚癡。愚癡之頭非我所須。斬以謝屈甚不惜也。八方論士既聞此言亦各來集。而立誓言。我等不如亦當斬首。愚癡之頭亦所不惜。提婆言我所修法仁活萬物。要不如者。當剃汝鬚髮以為弟子。不須斬首也。立此要已各撰名理建無方論。而與酬酢。智淺情短者一言便屈。智深情長者遠至二日。則辭理俱匱。即皆下發。如是日日王家日送十車衣缽終竟。三月度百餘萬人。有一邪道弟子兇頑無智。恥其師屈形雖隨眾。心結怨忿嚙刀自誓。汝以口勝伏我。我當以刀勝伏汝。汝以空刀困我。我以實刀困汝
【現代漢語翻譯】 現代漢語譯本 不問就是一種屈服。國王心存疑慮很久，不得已才問：『天（Deva，天神）現在在做什麼呢？』 提婆（Devadatta，人名，音譯為提婆達多）回答說：『天現在正在和阿修羅（Asura，一種惡神）戰鬥。』 國王聽了這話，就像人被噎住一樣，既吐不出來又咽不下去。想要否定他的話，又沒有證據；想要肯定這件事，又沒有事實可以證明。還沒等國王說話，提婆又說：『這不是虛假的言論，而是爲了求勝的話。國王稍等片刻，就會有驗證。』 說完，空中便有兵器落下，長戟短兵相互連線著掉落。國王說：『干戈矛戟雖然是戰器，你憑什麼知道是天與阿修羅在戰鬥呢？』 提婆說：『構造虛假的言論，不如用實際的事情來驗證。』 說完，阿修羅的手足指頭以及耳朵鼻子從空中掉落下來。國王於是叩頭，信服他的法術。殿上有上萬婆羅門（Brahmin，古印度僧侶），都捨棄了束髮，接受了成就戒。 這時，提婆在王都中建立高座，樹立三論，說：『一切諸聖中，佛（Buddha，覺悟者）聖最為第一；一切諸法中，佛法（Buddha-dharma，佛教教義）正最為第一；一切救世者中，佛僧（Buddha-sangha，佛教僧團）為第一。』 八方諸論士有能駁倒這些話的，我當斬首以謝罪。為什麼呢？樹立道理卻不能明白，這就是愚癡。愚癡的頭顱不是我所需要的，斬首謝罪，我一點也不吝惜。八方論士聽了這話，也都聚集而來，並且立下誓言：『我們如果不如他，也應當斬首。愚癡的頭顱，我們也不吝惜。』 提婆說：『我所修的法，是仁慈地救活萬物。如果確實不如我，就剃掉你們的鬚髮，作為我的弟子，不需要斬首。』 立下這個約定后，各自撰寫精妙的理論，建立各種論點，互相辯論。智慧淺薄、情感短促的人，一句話就被駁倒；智慧深厚、情感長遠的人，辯論到兩天，也就辭窮理屈。於是都剃掉頭髮。像這樣，每天王家都送十車衣缽，最終三個月度化了一百多萬人。 有一個邪道弟子，兇狠頑固，沒有智慧，恥於他的老師被駁倒，形體上雖然跟隨大眾，心中卻結下怨恨，咬著刀發誓：『你用口舌勝過我，我當用刀勝過你。你用空刀困住我，我用實刀困住你。』
【English Translation】 English version Not questioning is a form of submission. The king held his doubts for a long time, and finally asked: 'What is Deva (god) doing now?' Devadatta (a proper name) replied: 'Deva is now fighting with the Asuras (a type of evil spirit).' Upon hearing this, the king felt as if he were choking, unable to either spit it out or swallow it down. He wanted to deny the statement, but had no evidence; he wanted to affirm it, but had no facts to prove it. Before the king could speak, Devadatta added: 'These are not empty words, but words spoken to achieve victory. The king should wait a moment, and there will be proof.' As soon as he finished speaking, weapons began to fall from the sky, long halberds and short swords falling intertwined. The king said: 'Although spears and halberds are weapons of war, how do you know that it is Deva fighting with the Asuras?' Devadatta said: 'Constructing false statements is not as good as verifying with real events.' As soon as he finished speaking, the hands, feet, fingers, ears, and noses of the Asuras fell from the sky. The king then prostrated himself, convinced by his magical powers. There were tens of thousands of Brahmins (ancient Indian priests) in the palace, all of whom abandoned their topknots and received the precepts of accomplishment. At this time, Devadatta erected a high seat in the royal capital and established three theses, saying: 'Among all the sages, Buddha (the awakened one) is the most supreme; among all the dharmas, Buddha-dharma (the teachings of Buddhism) is the most righteous; among all saviors, Buddha-sangha (the Buddhist monastic community) is the foremost.' If any debaters from the eight directions can refute these words, I will cut off my head to atone for my fault. Why? To establish a principle without understanding it is foolishness. I have no need for a foolish head, and I would not hesitate to cut it off to atone for my fault.' Upon hearing these words, debaters from the eight directions gathered together and vowed: 'If we are not as good as him, we should also cut off our heads. We do not cherish a foolish head either.' Devadatta said: 'The dharma I cultivate is to benevolently save all beings. If you are indeed not as good as me, then shave your beards and hair and become my disciples; there is no need to cut off your heads.' After making this agreement, they each composed exquisite theories, established various arguments, and debated with each other. Those with shallow wisdom and short emotions were refuted with a single word; those with deep wisdom and long emotions debated for up to two days before their words and arguments were exhausted. Then they all shaved their heads. In this way, the royal family sent ten cartloads of robes and alms bowls every day, and ultimately converted more than a million people in three months. There was a heretical disciple, fierce and stubborn, without wisdom, ashamed of his teacher being refuted. Although he followed the crowd in form, he harbored resentment in his heart, biting his knife and vowing: 'You defeat me with your mouth, and I will defeat you with my knife. You trap me with an empty knife, and I will trap you with a real knife.'
。作是誓已挾一利刀伺求其便。諸方論士英傑都盡。提婆於是出就閑林。造百論二十品。又造四百論以破邪見。其諸弟子各各散諸樹下坐禪思惟。提婆從禪覺經行。婆羅門弟子來到其邊執刀窮之曰。汝以口破我師何如我以刀破汝腹。即以刀決之五藏委地命未絕間。愍此愚賊而告之曰。吾有三衣缽釪在吾坐處汝可取之。急上山去慎勿下就平道。我諸弟子未得法忍者。必當捉汝或當相得送汝于官。王便困汝汝未得法利。惜身情重惜名次之。身之與名患累出焉。眾釁生焉。身名者乃是大患之本也。愚人無聞為妄見所侵。惜其所不惜。而不惜所應惜。不亦哀哉。吾蒙佛之遺法不復爾也。但念汝等為狂心所欺。忿毒所燒罪報未已。號泣受之。受之者實自無主。為之者實自無人。無人無主哀酷者。誰以實求之。實不可得。未悟此者。為狂心所惑。顛倒所回見得心著。而有我有人有苦有樂。苦樂之來但依觸著。解著則無依。無依則無苦。無苦則無樂。苦樂既無則幾乎息矣。說此語已弟子先來者失聲大喚。門人各各從林樹間集。未得法忍者驚怖號啕拊丐扣地。冤哉酷哉誰取我師乃如是者。或有狂突奔走追截要路。共相分部號叫追之聲聒幽谷。提婆誨諸人言諸法之實。誰冤誰酷誰割誰截。諸法之實實無受者亦無害者。誰親誰怨誰賊誰害。
【現代漢語翻譯】 現代漢語譯本：立下這樣的誓言后，他帶著一把鋒利的刀，伺機行動。各地的論辯英才都聚集於此。提婆（Aryadeva，聖天）於是來到僻靜的樹林，撰寫了《百論》二十品，又撰寫了《四百論》來破除邪見。他的弟子們各自散坐在樹下禪坐思維。提婆從禪定中醒來后經行。一位婆羅門弟子來到他身邊，拿著刀逼迫他說：『你用口舌駁倒我的老師，不如我用刀剖開你的肚子！』隨即用刀剖開他的腹部，五臟散落一地，性命未絕之際，提婆憐憫這個愚蠢的賊人，告訴他說：『我的三衣和缽盂放在我坐的地方，你可以拿走。趕快上山去，千萬不要下到平坦的道路上。我那些沒有證得法忍的弟子，一定會抓住你，或者抓到你后把你送到官府。國王會為難你，你還沒有得到佛法的利益，愛惜身體的情感很重，愛惜名聲的心情次之。身體和名聲是禍患的根源，各種罪惡都由此產生。身體和名聲是最大的禍患之本啊。愚蠢的人因為沒有聽聞佛法，被虛妄的見解所侵擾，愛惜他們不應該愛惜的，而不愛惜他們應該愛惜的，不是很可悲嗎？我蒙受佛陀遺留的佛法，不會再這樣了。只是想到你們被狂亂的心所欺騙，被憤怒和毒害所焚燒，罪報還沒有結束。』他號啕大哭著接受了這一切。接受這一切的人實際上沒有自主，做這件事的人實際上沒有人指使。沒有人指使，沒有自主，哀嚎痛苦的人，誰能用真實去尋求呢？真實是不可得的。沒有領悟這個道理的人，被狂亂的心所迷惑，被顛倒的見解所左右，認為有心，執著於心，因此有我有人，有苦有樂。苦樂的到來只是依靠接觸和執著。解除執著就沒有依靠，沒有依靠就沒有痛苦，沒有痛苦就沒有快樂。痛苦和快樂既然都沒有了，那就幾乎達到寂滅了。說完這些話后，先來的弟子失聲大叫。門人們各自從林間的樹下聚集過來。沒有證得法忍的人驚恐號啕，捶胸頓足。『冤枉啊，殘酷啊！是誰奪走了我的老師，竟然這樣對待他！』有的人瘋狂地奔跑，追趕攔截要道，共同分頭行動，號叫追趕的聲音響徹幽靜的山谷。提婆教誨眾人說：『諸法的實相，誰冤枉誰，誰殘酷誰，誰割誰截？諸法的實相，實際上沒有接受者，也沒有加害者。誰親誰怨，誰是賊人，誰是加害者？』 English version: Having made this vow, he hid a sharp knife, waiting for an opportunity to act. All the eminent debaters from various regions gathered here. Aryadeva (提婆) then went to a secluded forest, composed the 'Hundred Treatises' in twenty chapters, and also composed the 'Four Hundred Treatises' to refute wrong views. His disciples each sat under trees in meditation and contemplation. Aryadeva, having awakened from meditation, was walking back and forth. A Brahmin disciple came to his side, holding a knife and pressing him, saying, 'You used your mouth to refute my teacher; how about I use a knife to cut open your belly!' Immediately, he cut open his abdomen with the knife, and his five internal organs scattered on the ground. While his life was not yet extinguished, Aryadeva, pitying this foolish thief, told him, 'My three robes and begging bowl are at my seat; you can take them. Quickly go up the mountain and be careful not to go down to the flat road. My disciples who have not attained the forbearance of the Dharma will surely seize you, or if they catch you, they will send you to the government. The king will trouble you, and you have not yet obtained the benefits of the Dharma. The emotion of cherishing the body is strong, and the feeling of cherishing fame is secondary. The body and fame are the source of troubles, and all kinds of sins arise from them. The body and name are the root of great troubles. Foolish people, because they have not heard the Dharma, are invaded by false views, cherishing what they should not cherish, and not cherishing what they should cherish. Is it not lamentable? I have received the Dharma left by the Buddha and will not be like that again. I only think of you being deceived by a mad mind, burned by anger and poison, and the retribution for your sins has not ended.' He accepted all this with loud cries. The one who accepts all this actually has no autonomy, and the one who does this is actually not instructed by anyone. No one instructs, no autonomy, who can seek the truth of the wailing and suffering? The truth is unattainable. Those who have not realized this are deluded by a mad mind, swayed by inverted views, thinking there is a mind, clinging to the mind, therefore there is self and others, there is suffering and joy. The arrival of suffering and joy only relies on contact and attachment. Releasing attachment has no reliance, no reliance has no suffering, no suffering has no joy. Since suffering and joy are both gone, then it is almost reaching cessation.' After saying these words, the disciples who came first cried out loudly. The disciples each gathered from under the trees in the forest. Those who had not attained the forbearance of the Dharma were terrified and wailed, beating their chests and stamping their feet. 'Injustice, cruelty! Who took my teacher and treated him like this!' Some ran madly, chasing and intercepting the main roads, dividing into groups to act together, the sound of shouting and chasing echoed through the quiet valley. Aryadeva taught the people, 'The true nature of all dharmas, who wrongs whom, who is cruel to whom, who cuts whom? The true nature of all dharmas, in reality, there is no receiver, nor is there a harmer. Who is close, who is an enemy, who is a thief, who is a harmer?'
【English Translation】 English version: Having made this vow, he hid a sharp knife, waiting for an opportunity to act. All the eminent debaters from various regions gathered here. Aryadeva (提婆) then went to a secluded forest, composed the 'Hundred Treatises' in twenty chapters, and also composed the 'Four Hundred Treatises' to refute wrong views. His disciples each sat under trees in meditation and contemplation. Aryadeva, having awakened from meditation, was walking back and forth. A Brahmin disciple came to his side, holding a knife and pressing him, saying, 'You used your mouth to refute my teacher; how about I use a knife to cut open your belly!' Immediately, he cut open his abdomen with the knife, and his five internal organs scattered on the ground. While his life was not yet extinguished, Aryadeva, pitying this foolish thief, told him, 'My three robes and begging bowl are at my seat; you can take them. Quickly go up the mountain and be careful not to go down to the flat road. My disciples who have not attained the forbearance of the Dharma will surely seize you, or if they catch you, they will send you to the government. The king will trouble you, and you have not yet obtained the benefits of the Dharma. The emotion of cherishing the body is strong, and the feeling of cherishing fame is secondary. The body and fame are the source of troubles, and all kinds of sins arise from them. The body and name are the root of great troubles. Foolish people, because they have not heard the Dharma, are invaded by false views, cherishing what they should not cherish, and not cherishing what they should cherish. Is it not lamentable? I have received the Dharma left by the Buddha and will not be like that again. I only think of you being deceived by a mad mind, burned by anger and poison, and the retribution for your sins has not ended.' He accepted all this with loud cries. The one who accepts all this actually has no autonomy, and the one who does this is actually not instructed by anyone. No one instructs, no autonomy, who can seek the truth of the wailing and suffering? The truth is unattainable. Those who have not realized this are deluded by a mad mind, swayed by inverted views, thinking there is a mind, clinging to the mind, therefore there is self and others, there is suffering and joy. The arrival of suffering and joy only relies on contact and attachment. Releasing attachment has no reliance, no reliance has no suffering, no suffering has no joy. Since suffering and joy are both gone, then it is almost reaching cessation.' After saying these words, the disciples who came first cried out loudly. The disciples each gathered from under the trees in the forest. Those who had not attained the forbearance of the Dharma were terrified and wailed, beating their chests and stamping their feet. 'Injustice, cruelty! Who took my teacher and treated him like this!' Some ran madly, chasing and intercepting the main roads, dividing into groups to act together, the sound of shouting and chasing echoed through the quiet valley. Aryadeva taught the people, 'The true nature of all dharmas, who wrongs whom, who is cruel to whom, who cuts whom? The true nature of all dharmas, in reality, there is no receiver, nor is there a harmer. Who is close, who is an enemy, who is a thief, who is a harmer?'
汝為癡毒所欺。妄生著見而大號啕種不善業。彼人所害害諸業報非害我也。汝等思之慎無以狂追狂以哀悲哀也。於是放身脫然無矜遂蟬蛻而去初出眼與神故遂無一眼。時人號曰迦那提婆也。
【現代漢語翻譯】 現代漢語譯本： 你被愚癡的毒害所欺騙，虛妄地產生執著之見，因而大聲哭號，種下不善的業因。那些人所傷害的是各種業報，並不是傷害我啊。你們要仔細思考，千萬不要以瘋狂追逐瘋狂，以哀傷悲嘆哀傷。於是迦那提婆（Kanadeva）放開身體，無所顧惜，最終像蟬蛻殼一般離去，因為最初失去眼睛時，連同神識也一起失去了，所以才沒有一隻眼睛。當時的人們稱他為迦那提婆（Kanadeva）。
【English Translation】 English version: You are deceived by the poison of ignorance. You falsely generate attachments and wail loudly, planting the seeds of unwholesome karma. Those people harm the various karmic retributions, not me. You should think carefully, and be cautious not to chase madness with madness, or lament sorrow with sorrow. Thereupon, Kanadeva (迦那提婆) released his body, without any attachment, and ultimately departed like a cicada shedding its skin. Because when he initially lost his eye, even his consciousness was lost along with it, therefore he had no eye. At that time, people called him Kanadeva (迦那提婆).