X75n1509_釋迦如來成道記注

卍新續藏第 75 冊 No. 1509 釋迦如來成道記注

No. 1509

釋迦如來成道記注

釋迦如來成道記

唐　太原　王勃　撰

錢唐月輪山居慧悟大師賜紫道誠　注

釋迦者梵語也。華言能仁。即娑婆世界化佛之姓也。謹按長阿含經云。昔有轉輪王。姓甘蔗氏。聽次妃之譖。擯四太子至雪山北自立城居。以德歸人。不數年間蔚為強國。父王悔憶。遣使往詔。四子辭過不皈。父王乃三嘆曰。我子釋迦。因命氏焉。如來者梵云多陀阿伽度。秦言如來。十號之一也。謂從如實道來成正覺也。成道者法王啟運之謂也。夫諸佛之道無得為得。非常道也。且釋迦如來成道已來甚太久遠。非即今世以慈悲大誓化現身相接物利生。亦有始末。故云成道。

唐書。王勃。高宗朝博士。福時第三子也。與兄劇．勉俱有才名。時稱為王氏三珠樹。勃少與楊炯．盧照鄰．駱賓王齊名海內。號為四傑。干封中沛王聞其才名辟入府。時諸王尚鬥雞。勃戲為檄英王雞文。高宗怒曰此即交構之漸。乃黜虢州參軍。有滕王閣記．釋迦畫像記．維摩畫像碑並盛行於世。

觀夫釋迦如來之垂跡也。

觀夫者。發語之端緒也。釋迦如來見上注。垂跡者。祐法師云。蓋聞菩提之為

【現代漢語翻譯】現代漢語譯本卍新續藏第 75 冊 No. 1509 釋迦如來成道記注

No. 1509

釋迦如來成道記注

釋迦如來成道記

唐太原王勃撰

錢唐月輪山居慧悟大師賜紫道誠注

釋迦（Śākya）者，梵語也。華言能仁。即娑婆世界化佛之姓也。謹按《長阿含經》云：昔有轉輪王，姓甘蔗氏。聽次妃之譖，擯四太子至雪山北自立城居。以德歸人，不數年間蔚為強國。父王悔憶，遣使往詔。四子辭過不皈。父王乃三嘆曰：『我子釋迦（Śākya）。』因命氏焉。如來（Tathāgata）者，梵云多陀阿伽度，秦言如來。十號之一也。謂從如實道來成正覺也。成道者，法王啟運之謂也。夫諸佛之道無得為得，非常道也。且釋迦如來（Śākya Tathāgata）成道已來甚太久遠，非即今世以慈悲大誓化現身相接物利生，亦有始末，故云成道。

《唐書》載，王勃，高宗朝博士，福時第三子也。與兄劇、勉俱有才名，時稱為王氏三珠樹。勃少與楊炯、盧照鄰、駱賓王齊名海內，號為四傑。干封中，沛王聞其才名辟入府。時諸王尚鬥雞，勃戲為《檄英王雞文》。高宗怒曰：『此即交構之漸。』乃黜虢州參軍。有《滕王閣記》、《釋迦畫像記》、《維摩畫像碑》並盛行於世。

觀夫釋迦如來（Śākya Tathāgata）之垂跡也。

觀夫者，發語之端緒也。釋迦如來（Śākya Tathāgata）見上注。垂跡者，祐法師云：『蓋聞菩提之為

【English Translation】 English version 卍 New Continued Canon, Volume 75, No. 1509, Annotation on the Enlightenment of Śākya Tathāgata

No. 1509

Annotation on the Enlightenment of Śākya Tathāgata

A Record of the Enlightenment of Śākya Tathāgata

Written by Wang Bo of Taiyuan, Tang Dynasty

Annotated by Daocheng, the Purple-Robed Great Master Huiwu, residing in Yue Lun Mountain, Qiantang

Śākya (釋迦) is a Sanskrit term, meaning 'Capable Sage' in Chinese. It is the surname of the manifested Buddha in the Saha world. According to the Dirgha Agama Sutra, in the past, there was a Chakravartin king of the Ikshvaku clan. He listened to the slander of his secondary consort and banished his four eldest sons to the north of the Snow Mountains, where they established their own city. They won the people's hearts with their virtue, and within a few years, they became a powerful nation. The father king regretted his actions and sent envoys to summon them back. The four sons declined and did not return. The father king sighed three times, saying, 'My sons are Śākyas (釋迦).' Thus, the clan name was established. Tathāgata (如來) is 'Tathāgata' in Sanskrit, translated as 'Thus Come One' in Chinese. It is one of the ten titles, meaning one who comes from the path of reality and attains perfect enlightenment. 'Attaining the Way' refers to the Dharma King initiating his work. The path of all Buddhas is to attain without attaining, which is not an ordinary path. Moreover, Śākya Tathāgata's (釋迦如來) attainment of the Way has been for a very long time. It is not just in this present life that he manifests a compassionate vow to appear in physical form, interacting with beings and benefiting them. There is also a beginning and an end, hence the term 'attaining the Way.'

The Tang Shu records that Wang Bo was a scholar of the Gaozong court and the third son of Fu Shi. He and his brothers Ju and Mian were all talented and renowned, known as the 'Three Pearl Trees of the Wang family.' Bo was as famous as Yang Jiong, Lu Zhaolin, and Luo Binwang, and they were known as the 'Four Talents.' During the Qianfeng era, the Prince of Pei heard of his talent and invited him into his court. At that time, the princes were fond of cockfighting, and Bo jokingly wrote 'A檄英王雞文 (Proclamation Against the Cock of the Prince of Ying).' Gaozong was angered, saying, 'This is the beginning of collusion.' He was then demoted to a military advisor in Guozhou. His works, including Preface to the Pavilion of Prince Teng, Record of the Śākya Painting, and Stele of the Vimalakirti Painting, were widely circulated.

Now, let us observe the traces left by Śākya Tathāgata (釋迦如來).

'Now, let us observe' is the beginning of the discourse. See the above annotation for Śākya Tathāgata (釋迦如來). 'Traces left' is explained by Dharma Master You: 'It is said that Bodhi is'

極也。神妙寂通。圓智湛照。道絕形識之封。理畢生滅之境。豈實誕于王官。寧真謝于固林哉。但憫群萌長寢。同歸大覺緣來斯化。感至必應。若應而不生。誰與悟俗。化而無名。何以導世。是以標號釋迦。擅種剎利。體域中之尊。冠人天之秀。然後脫履儲宮。真觀道樹。舍金輪而馭大千。明玉毫而製法界。此其所以垂跡也。

凈法界身本無出沒。

將紀化跡始末。乃先談法身。夫法身者。即化身之本體。清凈法界也。強名頗多。此不備敘。秦僧肇云。如來者。法界為體。形無不在。量出規矩之外。道超言議之表。凝然湛寂。非色非相。不生不滅。無來無去。故云本無出沒。

大悲願力示現受生。

此句明有出沒也。言大悲者。佛四等心之一。是佛道之根本。以㧞苦為用。用在佛果。故稱大也。愿者。即大誓也。力者。十力也。此十波羅密。隨舉其二。夫諸佛有大悲故不住涅槃。有大智故不住生死。有大愿故所以涉苦彌勤。從真入假方便有身。故云示現受生。

洎兜率陀天。

梵云率兜陀。或云睹史多。華言知足。即欲界第四天也。涅槃經云。此天欲界最勝。故補處菩薩皆示生此天。為教化眾生故。

為護明菩薩。

護明即釋迦佛因地。於此賢劫過去人壽二萬歲時

【現代漢語翻譯】現代漢語譯本：這是極端的真理。神妙而寂靜，通達一切。圓滿的智慧清澈地照耀。真理超越了有形和意識的界限，道理完結了生滅的境界。難道真的是在王宮中誕生？難道真的是在固林中謝世嗎？只是憐憫眾生長久沉睡，爲了共同迴歸大覺而隨緣化現。感應至極必然迴應，如果迴應而不顯現出生，誰來領悟世俗？化現而沒有名號，又如何引導世人？因此標名為釋迦（Śākyamuni，能仁寂默），擅長於剎利（Kṣatriya，統治階級）種姓，以身體作為地域中的尊者，以儀表作為人天中的秀者。然後脫下王宮的鞋履，在菩提樹下真正觀照。捨棄金輪王的地位而駕馭大千世界，明白眉間白毫的光明而制定法界規則。這就是他垂跡人間的緣由。

清凈法界之身本來沒有出沒。

將要記述化跡的始末，首先談論法身。所謂法身，就是化身的本體，清凈的法界。勉強安立的名稱很多，這裡不一一敘述。秦朝僧人僧肇說：『如來（Tathāgata，如實而來者）以法界為體，形體無所不在，度量超出規矩之外，真理超越言語議論的表達。凝然湛寂，非色非相，不生不滅，無來無去。』所以說本來沒有出沒。

以大悲願力示現受生。

這句話說明有出沒。說大悲，是佛陀四種平等心之一，是佛道的根本，以拔除痛苦為作用。作用在於佛果，所以稱為大。愿，就是大誓願。力，就是十力。這十種波羅蜜（Pāramitā，到彼岸），隨便舉出兩種。諸佛因為有大悲，所以不住于涅槃（Nirvāṇa，寂滅）；因為有大智，所以不住于生死；因為有大愿，所以涉入苦難更加勤奮。從真入假，方便示現有身，所以說示現受生。

到達兜率陀天（Tuṣita Heaven）。

梵語叫率兜陀（Śuddhāvāsa）或睹史多（Tuṣita），漢語翻譯為知足。就是欲界的第四層天。涅槃經上說，此天是欲界中最殊勝的，所以補處菩薩（Bodhisattva，指下一尊將成佛的菩薩）都示生於此天，爲了教化眾生。

作為護明菩薩（Bodhisattva）。

護明就是釋迦佛的因地。在這個賢劫過去人壽二萬歲時

【English Translation】 English version: This is the ultimate truth. Mysterious and tranquil, penetrating all. Perfect wisdom shines clearly. The Way transcends the boundaries of form and consciousness, and the principle concludes the realm of birth and death. Was it truly born in a royal palace? Did it truly pass away in the Kuśa forest? It is only out of compassion for sentient beings who are long asleep, that it transforms according to conditions to return together to Great Enlightenment. When the feeling reaches its peak, it will surely respond. If it responds without manifesting birth, who will awaken to the mundane? If it transforms without a name, how can it guide the world? Therefore, it is labeled Śākyamuni (the Sage of the Śākya clan, capable and tranquil), excelling in the Kṣatriya (warrior/ruling class) caste, taking the body as the honored one in the region, and the appearance as the finest among humans and gods. Then, he took off the shoes of the royal palace and truly contemplated under the Bodhi tree. Abandoning the position of a Cakravartin (wheel-turning king) to govern the great thousand worlds, understanding the light of the ūrṇā (white hair between the eyebrows) to establish the rules of the Dharma realm. This is the reason for his manifestation.

The pure Dharmakāya (Dharma body) originally has no arising or ceasing.

To record the beginning and end of the transformative traces, we must first discuss the Dharmakāya. The so-called Dharmakāya is the essence of the Nirmāṇakāya (transformation body), the pure Dharma realm. There are many names given to it, which will not be listed here. The Qin dynasty monk Sengzhao said: 'The Tathāgata (Thus Come One) takes the Dharma realm as its body, and its form is omnipresent, its measure is beyond the rules, and the Way transcends the expression of words and discussions. It is serenely tranquil, neither form nor appearance, neither arising nor ceasing, neither coming nor going.' Therefore, it is said that it originally has no arising or ceasing.

Manifesting birth through the power of great compassion and vows.

This sentence explains that there is arising and ceasing. To say 'great compassion' is one of the four immeasurable minds of the Buddha, and it is the root of the Buddha's path, using the removal of suffering as its function. The function lies in the fruit of Buddhahood, so it is called 'great'. 'Vow' is the great vow. 'Power' is the ten powers. These are the ten Pāramitās (perfections), and these two are mentioned as examples. Because the Buddhas have great compassion, they do not abide in Nirvāṇa (liberation); because they have great wisdom, they do not abide in Saṃsāra (cycle of rebirth); because they have great vows, they are more diligent in enduring suffering. Entering the false from the true, conveniently manifesting a body, therefore it is said to manifest birth.

Reaching the Tuṣita Heaven (Heaven of Contentment).

In Sanskrit, it is called Śuddhāvāsa or Tuṣita, and in Chinese, it is translated as 'contentment'. It is the fourth heaven of the desire realm. The Nirvāṇa Sutra says that this heaven is the most superior in the desire realm, so the Bodhisattvas (enlightenment being) who will become Buddhas in the future all manifest birth in this heaven in order to teach sentient beings.

As the Bodhisattva (enlightenment being) Hù Míng (Protecting Light).

Hù Míng is the cause ground of Śākyamuni Buddha. In this Bhadrakalpa (Fortunate Aeon), when the past human lifespan was 20,000 years.

。值迦葉波佛。最後受當來成佛記時名也。及生兜率亦用此名。若今之慈氏也。菩薩。梵語具足云菩提薩埵。此云覺有情。從行立稱。今略云菩薩。

降迦毗羅國。

梵云迦毗囉囌都。華言妙德城。即中天竺也。

號一切義成。

梵云薩婆頗他悉陀。華言一切義成。即釋迦佛最初小字也。或訛略云悉達。瑞應經云。菩薩王宮生時。國中釋種同日生五百男子。廄中象馬各生五百駒子。宮中五百伏藏現海中。五百商人采寶歸。各獻珍琛。父王見其瑞事。故立此名。攝大乘論云。立名有五因。謂因生類。因相。因假。因輕賤。因敬重。太子立名因相也。謂生時有多瑞相故。

金團天子選其家。

本行經云。護明謂天人金團曰。往昔補處菩薩託生之家。須具六十種功德。三代清凈。汝下閻浮為我觀察。金團曰。迦毗羅城王名凈飯。夫人名摩耶。于諸世間具足功德清凈。有大名稱。堪生彼家。護明曰。善哉。我定生彼。

自凈飯王為其父。

梵云首圖馱那。此云凈飯。本行經云。謂財德純備故。

玉象乘日。

夫釋迦如來示生此土始終。有其八相。一兜率來儀相。二嵐毗尼園降生相。三四門遊觀相。四逾城出家相。五雪山示修道相。六菩提樹下降魔成道相。七鹿

【現代漢語翻譯】現代漢語譯本值迦葉波佛（Kasyapa Buddha，過去七佛之一）。最後接受未來成佛的授記時使用的名字，以及在兜率天（Tusita Heaven）時也使用這個名字，就像現在的慈氏菩薩（Maitreya Bodhisattva）一樣。菩薩，梵語具足為菩提薩埵（Bodhisattva），意為『覺悟的有情』，是從修行而得的稱謂，現在簡稱為菩薩。

降生於迦毗羅國（Kapilavastu）。

梵語為迦毗囉囌都（Kapilavastu），漢譯為妙德城，即中天竺。

名為一切義成（Sarvarthasiddha）。

梵語為薩婆頗他悉陀（Sarvarthasiddha），漢譯為一切義成，是釋迦佛最初的小名。或訛略為悉達（Siddhartha）。《瑞應經》說，菩薩在王宮出生時，國內釋迦族同日出生五百男子，馬廄中象和馬各生五百駒子，宮中五百伏藏顯現，海中有五百商人采寶歸來，各自獻上珍寶。父王見到這些祥瑞之事，因此立此名。《攝大乘論》說，立名有五種原因，即因生類、因相、因假、因輕賤、因敬重。太子立名是因相，因為出生時有很多祥瑞的徵兆。

金團天子選擇了他家。

《本行經》說，護明（Bodhisattva who would become Maitreya）對天人金團說：『往昔補處菩薩（Bodhisattva destined to be the next Buddha）託生之家，必須具備六十種功德，三代清凈。你下到閻浮提（Jambudvipa，人間）為我觀察。』金團說：『迦毗羅城國王名為凈飯（Suddhodana），夫人名為摩耶（Maya），在諸世間具足功德清凈，有大名稱，堪生彼家。』護明說：『善哉，我定生彼。』

以凈飯王（Suddhodana）為他的父親。

梵語為首圖馱那（Suddhodana），漢譯為凈飯。《本行經》說，因為財德純備的緣故。

玉象乘日。

釋迦如來示現降生此土，始終有八相：一、兜率來儀相；二、嵐毗尼園（Lumbini Garden）降生相；三、四門遊觀相；四、逾城出家相；五、雪山示現修道相；六、菩提樹下降魔成道相；七、鹿

【English Translation】 English version Venerable Kasyapa Buddha (one of the past seven Buddhas). This was the name used when he received the prediction of future Buddhahood, and also when he was in Tusita Heaven, just like the current Maitreya Bodhisattva. Bodhisattva, in Sanskrit, is fully called Bodhisattva, which means 'an enlightened sentient being.' The name is established from practice. Now, it is abbreviated as Bodhisattva.

He descended into Kapilavastu.

In Sanskrit, it is Kapilavastu, translated into Chinese as 'City of Wonderful Virtue,' which is Central India.

He was named Sarvarthasiddha.

In Sanskrit, it is Sarvarthasiddha, translated into Chinese as 'All Purposes Achieved,' which was Shakyamuni Buddha's initial childhood name. It is sometimes abbreviated as Siddhartha. The Sutra of Auspicious Responses says that when the Bodhisattva was born in the royal palace, five hundred men of the Shakya clan were born on the same day in the country, and five hundred foals were born to elephants and horses in the stables. Five hundred hidden treasures appeared in the palace, and five hundred merchants returned from the sea with treasures, each offering precious gems. Seeing these auspicious events, the father king gave him this name. The Compendium of the Great Vehicle says that there are five reasons for giving a name: due to the type of birth, due to characteristics, due to convention, due to contempt, and due to respect. The prince's name was given due to characteristics, because there were many auspicious signs at birth.

The Golden Host of Devas chose his family.

The Sutra of Fundamental Actions says that Protector Bright (Bodhisattva who would become Maitreya) said to the Deva Golden Host: 'The family into which the Bodhisattva destined to be the next Buddha will be born must possess sixty kinds of merits and be pure for three generations. Go down to Jambudvipa (the human world) and observe for me.' The Golden Host said: 'The king of Kapilavastu is named Suddhodana, and his wife is named Maya. They possess complete merits and purity in all worlds and have a great reputation, suitable for him to be born into that family.' Protector Bright said: 'Excellent, I will definitely be born there.'

Suddhodana was his father.

In Sanskrit, it is Suddhodana, translated into Chinese as 'Pure Rice.' The Sutra of Fundamental Actions says it is because of his complete wealth and virtue.

A jade elephant rides the sun.

Shakyamuni Tathagata manifested birth in this land, from beginning to end, with eight aspects: 1. The aspect of coming from Tusita Heaven; 2. The aspect of descending in Lumbini Garden; 3. The aspect of touring the four gates; 4. The aspect of leaving home beyond the city; 5. The aspect of demonstrating cultivation in the snowy mountains; 6. The aspect of subduing Mara and attaining enlightenment under the Bodhi tree; 7. The deer

野苑轉法輪相。八娑羅林下般涅槃相。此初相也。普曜經云。菩薩當行白象形入胎。何以故。三獸渡河。像窮底故。

示來於大術胎中。

梵語摩訶摩耶。華言大術。即佛母也。是天臂城中善覺長者第八女也。相師占曰。此女當生轉輪聖王。時凈飯王聞。乃娶為妃。本行經云。摩耶夫人夢白象日輪右脅而入。具以白王。召相師問之。曰女人此夢必生轉輪聖王矣。嘗試論之。經不云。菩薩九十一劫不墮惡道。如何最後生中有身為白象耶。然婆娑論云。此非實事。以彼國尊日貴象。凡有此夢為大吉祥。欲令占者言之。故示其相爾。問曰。最後生菩薩實受胎耶。答華嚴經云。為欲成就小心劣解眾生。不欲彼作念是自然化生。功德智慧不從修得。是故示現受胎。又云。菩薩在母胎中。室樓珍殿一如天宮。行住坐臥不令母有苦患。日日三時十方諸佛入來安慰說受生法門。十方同行菩薩及諸天人。皆入問訊聽法。以此明證非實事也。

金輪作王。

輪王有四。一鐵輪王。治一天下。二銅輪王。治二天下。三銀輪王。治三天下。四金輪王。統治四天下。有七寶千子。七寶者。一金輪。二玉女。三馬。四象。五主藏神。六主兵臣。七如意珠。此七物聖王受位之日皆自空來。由是凌虛周遊四天。一切國土見金輪

【現代漢語翻譯】現代漢語譯本：在鹿野苑（Mrigadava）宣講佛法之相，在八娑羅樹林（eight Sala trees）下示現涅槃之相。這是最初的示相。《普曜經》中說，菩薩應當示現乘坐白象的形象入胎。這是什麼緣故呢？因為三獸渡河時，像能夠到達河底。

示現降生於大術（Mahamaya）夫人的胎中。

梵語『摩訶摩耶』（Mahamaya），漢譯為『大術』，即佛母。她是天臂城中善覺長者（Suddhodana）的第八個女兒。相士占卜說，這個女子應當生下轉輪聖王。當時凈飯王（Suddhodana）聽說了，就娶她為妃子。《本行經》中說，摩耶夫人夢見白象帶著日輪從右脅進入。她將此事告訴了國王，國王召來相士詢問。相士說：『女人有這樣的夢，必定會生下轉輪聖王。』嘗試論證一下，經中不是說，菩薩九十一劫不墮惡道嗎？為什麼最後一生中有示現白象的形象呢？然而，《婆娑論》（Vibhasa）中說，這並非實事。因為那個國家尊崇太陽，珍視大象，凡是有這樣的夢都是大吉祥。這是爲了讓占卜者這樣說，所以才示現這樣的形象。有人問：『最後一生中的菩薩真的受胎嗎？』回答說，《華嚴經》中說，『爲了成就小心、理解力差的眾生，不希望他們認為菩薩是自然化生的，功德智慧不是通過修行獲得的，所以示現受胎。』又說，『菩薩在母胎中，所處的樓閣珍殿如同天宮一般，行走、站立、坐臥都不會讓母親感到痛苦。每天三次，十方諸佛都來安慰菩薩，宣說受生法門。十方同行的菩薩以及諸天人，都來問候並聽法。』由此可以明顯地證明，這並非實事。

金輪作王。

轉輪王有四種：一是鐵輪王，統治一個天下；二是銅輪王，統治兩個天下；三是銀輪王，統治三個天下；四是金輪王，統治四個天下。擁有七寶和一千個兒子。七寶是：一、金輪；二、玉女；三、馬；四、象；五、主藏神；六、主兵臣；七、如意珠。這七種寶物在聖王接受王位的那天，都會從空中自然出現。因此，聖王可以凌空周遊四天，一切國土都能見到金輪。

【English Translation】 English version: The aspect of turning the Dharma wheel in Mrigadava (Deer Park). The aspect of entering Nirvana under the eight Sala trees. This is the initial aspect. The 'Pu Yao Jing' (Sutra of Outstanding Merits) says, 'The Bodhisattva should manifest entering the womb in the form of a white elephant.' Why is this? Because when three animals cross a river, the elephant reaches the bottom.

Showing coming into the womb of Mahamaya (Great Art).

The Sanskrit term 'Mahamaya' (摩訶摩耶) translates to 'Great Art' in Chinese, referring to the Buddha's mother. She was the eighth daughter of the elder Suddhodana (善覺長者) in the city of Tianbi. A fortune teller predicted that this woman would give birth to a Chakravartin (轉輪聖王, Wheel-Turning King). When King Suddhodana (凈飯王) heard of this, he married her as his queen. The 'Ben Xing Jing' (Sutra of Fundamental Conduct) says that Queen Maya dreamed of a white elephant carrying a sun disc entering her right side. She told the king about this, and the king summoned a fortune teller to inquire. The fortune teller said, 'A woman with such a dream will surely give birth to a Chakravartin.' Let's try to discuss it. Doesn't the sutra say that the Bodhisattva does not fall into evil paths for ninety-one kalpas? Why then does he manifest the form of a white elephant in his last life? However, the 'Vibhasa' (婆娑論) says that this is not a real event. Because that country respects the sun and values elephants, any such dream is considered very auspicious. This is to make the fortune teller say so, so it shows that aspect. Someone asks, 'Does the Bodhisattva in his last life really receive a womb?' The answer is, the 'Avatamsaka Sutra' (華嚴經) says, 'In order to accomplish beings with small minds and inferior understanding, not wanting them to think that the Bodhisattva is naturally born, and that merit and wisdom are not obtained through cultivation, therefore he manifests receiving a womb.' It also says, 'The Bodhisattva in his mother's womb, the pavilion and precious hall are like a heavenly palace, walking, standing, sitting, and lying down do not cause the mother any suffering. Three times a day, Buddhas from the ten directions come to comfort the Bodhisattva and speak the Dharma of being born. Bodhisattvas and devas (天人, heavenly beings) who practice together in the ten directions all come to greet and listen to the Dharma.' This clearly proves that it is not a real event.

Becoming a king with a golden wheel.

There are four types of Chakravartin (轉輪王, Wheel-Turning King): first, the iron wheel king, who rules one continent; second, the copper wheel king, who rules two continents; third, the silver wheel king, who rules three continents; and fourth, the golden wheel king, who rules four continents. He possesses the seven treasures and a thousand sons. The seven treasures are: first, the golden wheel; second, the jade woman; third, the horse; fourth, the elephant; fifth, the treasurer deity; sixth, the military minister; and seventh, the wish-fulfilling jewel. These seven treasures all appear naturally from the sky on the day the holy king receives the throne. Therefore, the holy king can travel through the four continents in the sky, and all lands can see the golden wheel.

飛至皆自臣伏。本行經云。太子生已。善相者云。具三十二相顯著。必為轉輪聖王。

創誕于無憂樹下。

此第二嵐毗尼園降生相也。瑞應經云。摩耶夫人胎月將滿。思游此園。到已即舉右手攀無憂樹枝。從右脅而生太子。天帝以天妙衣裹手承接。天人持金秉傘蓋。諸天龍神散香華鼓音樂。十方大地六種震動。有三十二種瑞應事。文多不錄。按今古論衡周書異記云。姬周昭王二十四年甲寅歲四月八日。江河泉井泛溢山川。宮殿震動。常星不現。有五色光貫大微宮。王問群臣。太史蘇由奏曰。西方有聖人生。卻後千年教法來此。王令鐫石埋于南郊志之。

八十種隨形之妙好餐若芬華。

婆娑論云。八十種好。在諸相間。隨諸相轉莊嚴佛身。言芬華者。具足梵語芬陀利華。此云白蓮華。涅槃經云。如來之身。非胎所污。如芬陀利華。本性清凈故。

三十二大士之相儀皎如圓月。

涅槃經云。示現三十二相以自莊嚴。如十五日夜盛滿之月。

四方而各行七步。

瑞應經云。菩薩初生之時。無人扶持于。四方面各行七步。自然蓮華承足。華嚴經云。現於世間最無比故。金剛仙記云。如來示行有三種。一運神通凌虛而行。二自然蓮華承足。三行時足底離地四指。千輻輪相印地

【現代漢語翻譯】現代漢語譯本：飛到之後都自然臣服。本行經中說，太子出生后，善於相面的人說，他具備三十二種顯著的相，必定成為轉輪聖王（Chakravartin，統治世界的理想君主）。

在無憂樹（Ashoka tree）下初次誕生。

這是第二相，在嵐毗尼園（Lumbini Garden）降生的景象。《瑞應經》中說，摩耶夫人（Maya，佛陀的生母）懷孕將滿，想要遊覽此園。到達后，她舉起右手攀住無憂樹的樹枝，太子便從她的右脅出生。天帝（Deva，神）用天上的妙衣裹住雙手接住太子。天人拿著金柄傘蓋，諸天龍神散香花，演奏音樂。十方大地發生六種震動。有三十二種瑞應之事，內容很多不在此記錄。根據《今古論衡》、《周書異記》記載，姬周昭王二十四年甲寅歲四月八日，江河泉井氾濫，山川宮殿震動。常星不出現，有五色光貫穿大微宮。昭王問群臣，太史蘇由奏曰：『西方有聖人出生，千年之後他的教法會傳到這裡。』昭王命人將此事鐫刻在石頭上，埋在南郊以作紀念。

八十種隨形好，美好得像芬陀利華（Pundarika，白蓮花）。

《婆娑論》中說，八十種好，在各種相之間，隨著各種相的轉變來莊嚴佛身。所謂芬陀利華，是具足梵語芬陀利華，這裡翻譯為白蓮花。《涅槃經》中說，如來的身體，不是由胎所污濁的，像芬陀利華一樣，本性清凈。

三十二大丈夫相，儀容皎潔如圓月。

《涅槃經》中說，（佛）示現三十二相來莊嚴自身，就像十五日夜晚盛滿的月亮。

向四方各行走七步。

《瑞應經》中說，菩薩初生的時候，無人扶持，向四方面各行走七步，自然有蓮花承托雙足。《華嚴經》中說，（佛）顯現在世間是最無比的。《金剛仙記》中說，如來示現行走有三種方式：一是運用神通在空中行走，二是自然有蓮花承托雙足，三是行走時足底離地四指，千輻輪相印在地上。

【English Translation】 English version: Having flown there, all naturally submitted. The Original Conduct Sutra says: 'After the prince was born, the skilled physiognomists said that he possessed thirty-two prominent marks and would surely become a Chakravartin (ideal universal ruler).'

He was first born under the Ashoka tree.

This is the second aspect, the birth in Lumbini Garden. The Sutra of Auspicious Responses says: 'When Maya (Buddha's mother) was about to complete her pregnancy, she desired to visit this garden. Upon arriving, she raised her right hand to grasp the branch of the Ashoka tree, and the prince was born from her right side. The Deva (god) used celestial exquisite cloth to wrap his hands and receive the prince. Devas held golden-handled umbrellas, and the gods and dragons scattered fragrant flowers and played music. The ten directions of the earth shook in six ways. There were thirty-two kinds of auspicious events, too numerous to record here. According to the 'Discourses on Ancient and Modern Times' and the 'Miscellaneous Records of the Zhou Dynasty,' on the eighth day of the fourth month of the Jia-yin year, the twenty-fourth year of King Zhao of the Ji Zhou Dynasty, rivers, springs, and wells overflowed, and mountains, rivers, palaces, and halls shook. The constant stars did not appear, and five-colored light penetrated the Taiwei Palace. King Zhao asked his ministers, and the historian Su You reported: 'A sage has been born in the West, and after a thousand years, his teachings will come here.' King Zhao ordered this to be engraved on a stone and buried in the southern suburbs to commemorate it.'

The eighty minor marks of excellence are as beautiful as the Pundarika (white lotus).

The Vasubandhu's Abhidharmakosa says: 'The eighty minor marks are among the major marks, and they adorn the Buddha's body as the major marks transform.' The term Pundarika fully translates the Sanskrit word Pundarika, which means white lotus. The Nirvana Sutra says: 'The Tathagata's body is not defiled by the womb, like the Pundarika, which is pure in nature.'

The thirty-two major marks of a great man are as bright as the full moon.

The Nirvana Sutra says: '(The Buddha) manifests the thirty-two marks to adorn himself, like the full moon on the fifteenth night.'

He walked seven steps in each of the four directions.

The Sutra of Auspicious Responses says: 'When the Bodhisattva was first born, without anyone supporting him, he walked seven steps in each of the four directions, and natural lotuses supported his feet.' The Avatamsaka Sutra says: '(The Buddha) appears in the world as the most incomparable.' The Vajrasena Records says: 'The Tathagata demonstrates walking in three ways: first, using supernatural powers to walk in the air; second, with natural lotuses supporting his feet; and third, when walking, the soles of his feet are four fingers above the ground, with the thousand-spoked wheel mark imprinted on the ground.'

分明。

九水而共沐一身。

普曜經云。菩薩生時。九龍在空降微細雨。不冷不熱。浴菩薩身。

現優曇華。

優曇缽羅華。金輪王生。此華方現。以世間有名難見。故喻佛出世難值也如是。本行集經云。阿私陀仙白大王曰。如優曇缽羅華。無量無邊億百千年時一出現。佛亦如是。阿含經云。當觀如來出世如優曇缽羅華。涅槃經云。佛如優曇華值遇生。

作師子吼。

因果經云。太子生時。一手指天一手指地。作大師子吼云。天上天下惟我獨尊。夫世間師子百獸之長也。一吼有四事。一百獸聞則腦裂。二香象降伏。三飛鳥墮落。四水族潛伏。今喻佛聲蓋取無畏之義也。亦有四事。一佛聲說法百法俱破。二天魔降伏。三外道邪見墮落。四一切煩惱伏斷。法喻平等其若此也。

言胎分之已儘早證常身。

常身者。凈法界法身也。法華經云。如來成佛已來甚大久遠。若然者則胎分已盡。不受後有。今何生耶。

為度以還來今垂化跡。

諸佛之心。大慈悲是也。以眾生界無盡。故大悲亦無盡。所以為度眾生出現世間爾。問曰。佛既成道久遠。具大自在。何不直便化產生佛。何用入胎誕脅耶。答曰。大善權經云。菩薩欲不由胎生一頃成佛。恐彼小心劣解眾生疑是

【現代漢語翻譯】現代漢語譯本分明。

九水而共沐一身。

《普曜經》說，菩薩出生時，九條龍在空中降下細微的雨，不冷不熱，沐浴菩薩的身體。

顯現優曇花（Udumbara，一種稀有的花）。

優曇缽羅花（Udumbara，一種稀有的花）是金輪王出生時才出現的。因為世間很少見，所以用它來比喻佛陀出世難以值遇。就像《本行集經》所說，阿私陀仙（Asita，一位預言家）對國王說：『就像優曇缽羅花，無量無邊億百千年才出現一次，佛陀也是這樣。』《阿含經》說：『應當觀看如來出世，就像優曇缽羅花。』《涅槃經》說：『佛陀就像優曇花一樣難以值遇。』

作師子吼。

《因果經》說，太子出生時，一手指天，一手指地，作大師子吼說：『天上天下，唯我獨尊。』世間的獅子是百獸之王。一吼有四種作用：一百獸聽到會腦裂；二香象（fragrant elephant）會降伏；三飛鳥會墮落；四水族會潛伏。現在用它來比喻佛陀的聲音具有無畏的意義。也有四種作用：一佛陀說法，一切法都被破除；二天魔（Mara，佛教中的惡魔）降伏；三外道邪見墮落；四一切煩惱都被降伏斷除。佛法和比喻是相等的，就像這樣。

說胎分已經窮盡，早已證得常身。

常身，就是清凈法界法身。《法華經》說：『如來成佛以來，已經非常久遠。』如果這樣，那麼胎分已經窮盡，不再受後有。現在為什麼還要出生呢？

爲了度化眾生而示現化跡。

諸佛的心，就是大慈悲。因為眾生界沒有窮盡，所以大悲也沒有窮盡。所以爲了度化眾生才出現在世間。有人問：佛既然成道已經很久遠，具有大自在，為什麼不直接化產生佛，為什麼要入胎從脅下出生呢？回答說：《大善權經》說：菩薩想要不通過胎生而在一瞬間成佛，恐怕那些小心眼、理解力差的眾生會懷疑這是...

【English Translation】 English version Clearly.

Nine waters together bathe one body.

The 'Universal Radiance Sutra' says: 'When the Bodhisattva is born, nine dragons in the sky descend fine rain, neither cold nor hot, bathing the Bodhisattva's body.'

Appearing Udumbara flowers (Udumbara, a rare flower).

The Udumbara flower (Udumbara, a rare flower) appears when a Golden Wheel King is born. Because it is rarely seen in the world, it is used as a metaphor for the difficulty of encountering the Buddha's appearance in the world. As the 'Collection of Fundamental Acts Sutra' says, the Rishi Asita (Asita, a prophet) said to the king: 'Like the Udumbara flower, appearing once in immeasurable, boundless, hundreds of millions of years, so too is the Buddha.' The 'Agama Sutra' says: 'One should view the Tathagata's appearance in the world like the Udumbara flower.' The 'Nirvana Sutra' says: 'The Buddha is as rare to encounter as the Udumbara flower.'

Making a lion's roar.

The 'Sutra of Cause and Effect' says: 'When the prince was born, one hand pointed to the sky and one hand pointed to the earth, making a great lion's roar, saying: 'Above the heavens and below the heavens, I alone am the Honored One.' The lion in the world is the king of beasts. One roar has four effects: first, the brains of a hundred beasts will split upon hearing it; second, fragrant elephants (fragrant elephant) will be subdued; third, flying birds will fall; fourth, aquatic creatures will submerge. Now, it is used as a metaphor for the Buddha's voice having the meaning of fearlessness. There are also four effects: first, the Buddha's voice expounds the Dharma, and all dharmas are broken; second, the Mara (Mara, demon in Buddhism) is subdued; third, the heretical views of outsiders fall; fourth, all afflictions are subdued and cut off. The Dharma and the metaphor are equal, just like this.'

Saying that the fetal existence has already ended, and one has long since attained the Constant Body.

The Constant Body is the Dharmakaya of the Pure Dharma Realm. The 'Lotus Sutra' says: 'Since the Tathagata attained Buddhahood, it has been a very long time.' If that is so, then the fetal existence has ended, and one no longer receives subsequent existence. Why is there still birth now?

Appearing in the world to transform beings.

The mind of all Buddhas is great compassion. Because the realm of sentient beings is endless, so too is great compassion endless. Therefore, they appear in the world to liberate sentient beings. Someone asks: Since the Buddha has attained enlightenment for a long time and possesses great sovereignty, why not directly manifest as a Buddha through transformation, why enter the womb and be born from the side? The answer is: The 'Great Skillful Means Sutra' says: 'If the Bodhisattva wanted to attain Buddhahood in an instant without being born from the womb, it is feared that those small-minded and poorly understanding beings would doubt that it is...'

變化不肯受教。若生貧賤設易出家。人謂避飢寒故。是以示入胎誕脅生帝王家。種種順俗而後出家。

於是還羈襁褓示類嬰兒。

涅槃經云。如來身者即是法身。非是血肉筋骨所成。隨順世間眾生法故。示為嬰兒。釋名曰。𦚾前曰嬰提之。嬰前以乳養之。故曰嬰兒。

為占相也悲悵于阿私陀仙。

梵云阿私陀。華言無比。是西域長壽仙人。有人倫之鑑。本行經云。凈飯王詔阿私陀仙相太子。其仙悲啼哽咽。王問其故。仙曰。太子具三十二相．八十種好。分明顯著。非是轉輪聖王。決定出家成佛。轉大法輪。安樂一切眾生。我今自慨年耆。不見法化。失其大利。故悲悵爾。

往效祠也驚起于大自在廟。

瑞應經云。凈飯王嚴駕抱太子謁大自在天神廟時。諸神像悉起禮拜太子足。父王驚歎曰。我子于天神中更尊勝。宜字天中天。此即佛第二小字也。

或為童子。

華嚴經云。現居童子地。欲示現通達世間一切事業故。

或學聲聞。

天竺大論有五明。一聲明。二工巧明。三醫方明。四因明。五內明。其聲明論釋詁訓。天竺聰明者方教之。太子周學五明。此舉其一。則四從之。

為講武也箭塔箭井猶存。

太子師羼提提婆此云忍天學武。本行經

【現代漢語翻譯】現代漢語譯本：（對於那些）不肯接受教導而改變的人，如果他們出生在貧窮卑賤的家庭，或許容易出家。人們會說他們是爲了逃避飢餓和寒冷。因此，（佛）示現入胎，從脅下降生於帝王之家，以種種方式順應世俗，然後才出家。

於是（佛）還像被包裹在襁褓中的嬰兒一樣，示現得像個普通嬰兒。

《涅槃經》說：『如來的身體就是法身，不是由血肉筋骨組成的。』（佛）爲了順應世間眾生的法則，才示現為嬰兒。釋名解釋說：『在（嬰兒）前面叫做嬰提，在（嬰兒）前面用乳汁餵養他，所以叫做嬰兒。』

（佛）爲了占卜相貌，（阿私陀仙人）感到悲傷。

梵語阿私陀（Asita），漢語意思是『無比』。是西域一位長壽的仙人，具有識別人才的眼力。《本行經》記載，凈飯王（Śuddhodana）詔令阿私陀仙人為太子占相。仙人悲傷地哭泣哽咽。國王問他原因。仙人說：『太子具有三十二相、八十種好，非常明顯。他不是轉輪聖王（cakravartin），必定會出家成佛，轉大法輪，安樂一切眾生。我如今感嘆自己年老，不能見到（太子）的教化，錯失了巨大的利益，所以感到悲傷。』

（佛）爲了前往祭祀，（諸神）在大自在天（Maheśvara）廟中驚起。

《瑞應經》記載，凈飯王莊嚴地駕車抱著太子去拜謁大自在天神廟時，所有的神像都起身禮拜太子的腳。父王驚歎說：『我的兒子在天神中更加尊貴殊勝，應該稱他為天中天。』這就是佛的第二個小名。

或者（佛）示現為童子。

《華嚴經》說：『（佛）示現居住在童子地，想要示現通達世間一切事業。』

或者（佛）學習聲聞（Śrāvaka）。

天竺大論有五明，一是聲明（Śabdavidyā），二是工巧明（Śilpakarmasthānavidyā），三是醫方明（cikitsāvidyā），四是因明（Hetuvidyā），五是內明（Adhyātmavidyā）。其中的聲明論是用來解釋訓詁的。天竺聰明的人才會被教導這些。太子普遍學習五明，這裡只舉出一個，其他的四種也就包括在內了。

爲了講習武藝，箭塔箭井依然存在。

太子的老師是羼提提婆（Kṣāntideva），漢語意思是忍天，（太子向他）學習武藝。《本行經》記載

【English Translation】 English version: Those who are unwilling to be taught and change, if they are born into poor and lowly families, may easily renounce the world. People say they do so to escape hunger and cold. Therefore, (the Buddha) manifested entering the womb, being born from the side in a royal family, conforming to worldly customs in various ways, and then renouncing the world.

Then (the Buddha) still like an infant wrapped in swaddling clothes, manifested as an ordinary baby.

The Nirvana Sutra says: 'The body of the Tathagata is the Dharmakaya, not composed of flesh, blood, sinews, and bones.' (The Buddha) manifested as an infant to conform to the laws of sentient beings in the world. The explanation of the name says: 'In front of (the infant) is called ingti, in front of (the infant) nourish him with milk, therefore it is called infant.'

For the sake of divination, (the seer Asita) felt sorrow.

The Sanskrit word Asita, in Chinese means 'incomparable'. He was a long-lived immortal in the Western Regions, with the ability to discern talent. The Fundamental Conduct Sutra records that King Śuddhodana ordered the seer Asita to examine the prince's physiognomy. The seer wept and choked with sorrow. The king asked him the reason. The seer said: 'The prince possesses the thirty-two marks and eighty minor characteristics, which are very evident. He is not a Chakravartin, he will definitely renounce the world and become a Buddha, turn the great Dharma wheel, and bring peace and happiness to all sentient beings. I now lament that I am old and cannot see (the prince's) teachings, missing a great benefit, so I feel sorrowful.'

To go to the sacrifice, (the gods) were startled in the temple of Maheśvara (Great自在天).

The Auspicious Response Sutra records that when King Śuddhodana solemnly drove his chariot, holding the prince to visit the temple of the god Maheśvara, all the statues of the gods rose and bowed to the prince's feet. The father king exclaimed: 'My son is even more noble and superior among the gods, he should be called the 'Lord of Gods'.' This is the Buddha's second childhood name.

Or (the Buddha) manifested as a child.

The Avatamsaka Sutra says: '(The Buddha) manifested residing in the stage of a child, wanting to manifest being versed in all worldly affairs.'

Or (the Buddha) studied as a Śrāvaka.

The Great Treatise of India has five sciences: the science of language (Śabdavidyā), the science of crafts (Śilpakarmasthānavidyā), the science of medicine (cikitsāvidyā), the science of logic (Hetuvidyā), and the science of inner knowledge (Adhyātmavidyā). The science of language is used to explain exegesis. Talented people in India are taught these. The prince universally studied the five sciences, here only one is mentioned, and the other four are included.

For the sake of practicing martial arts, the arrow tower and arrow well still exist.

The prince's teacher was Kṣāntideva, which in Chinese means 'Patient Heaven', (the prince) learned martial arts from him. The Fundamental Conduct Sutra records

云。太子年十五。與諸釋種斗射。一箭穿透七金鼓。又一箭徹一鐵豬。其箭透出著地入土。幽泉迸涌。時天帝釋取其箭歸忉利天上建塔盛貯供養。此天上四塔之始一也。其泉涌處。人名為箭井。唐三藏西域記云。箭井在迦毗羅城東南三十里。其水味甘如醴。病者飲之即愈。民於今利之。

為捔力也像跡象坑仍在。

經云。太子與弟難陀．調達出園捔力已。調達前行。見一大象當門。以手搏之而斃。次難陀出見象。當途引手拽之道傍。后太子出見。用左手提起。右手托而擲之。像墮城外。地為之陷。故呼為象坑。

受欲樂於十歲。

色聲香味觸此之五塵。欲界生者無不貪著為樂。故名欲樂。本行經云。太子在宮。具足五欲。娛樂自在。十年不曾外出。故云受樂十歲。

現遊觀於四門。

此第三四門遊觀之相。為出家之張本也。

樂沙門身厭老病死。

沙門者。出家弟子之通稱也。本行經云。太子宮中樂極思遊園苑。王來嚴凈街衢。莊嚴園觀。選一智臣為侍。備于顧問。初出東門。凈居天人化一老人尪羸倚杖。太子見問侍臣曰此何人耶。答曰此老人也。問何名老人。答昔曾少壯。以寒暑迭遷。血氣衰變。人生世間無免老者。次出南門。天化一病人。太子問。侍臣答。此

【現代漢語翻譯】現代漢語譯本云。太子十五歲時，與各位釋迦族人比試射箭。一箭射穿七面金鼓，又一箭射穿一頭鐵豬。箭穿透鐵豬后射入地面，隨即涌出泉水。當時的天帝釋（Deva Indra）取回這支箭，帶回忉利天（Trāyastriṃśa）上的塔中供奉。這是天上四塔的開端之一。泉水涌出的地方，人們稱之為箭井。唐朝三藏法師的《大唐西域記》記載，箭井位於迦毗羅衛城（Kapilavastu）東南三十里處，井水味道甘甜如美酒，病人飲用后即可痊癒，當地百姓至今仍從中受益。

爲了角力，大象的足跡和象坑仍然存在。

經書中說，太子與弟弟難陀（Nanda）、提婆達多（Devadatta）出園角力之後，提婆達多走在前面，看見一頭大象擋在路中間，便用手擊打大象，將其擊斃。接著難陀出來，看見大象擋路，便伸手將大象拖到路旁。後來太子出來，看見大象，用左手提起，右手托著，將大象扔了出去，大象掉落在城外，地面因此陷落，所以被稱為象坑。

享受了十年的欲樂。

色、聲、香、味、觸這五種塵境，欲界眾生沒有不貪戀執著，並以此為樂的，所以稱為欲樂。《本行經》中說，太子在宮中，具備了五種慾望，娛樂自在，十年不曾外出，所以說享受了十年的快樂。

在四個城門遊玩觀光。

這是太子在第三個和第四個城門遊玩觀光的景象，是出家的開端。

喜愛沙門之身，厭惡衰老、疾病和死亡。

沙門（Śrāmaṇa）是出家弟子的通稱。《本行經》中說，太子在宮中享樂到了極點，想要遊覽園林。國王便命人清掃街道，裝飾園林，並選擇一位有智慧的大臣作為侍從，以便隨時顧問。太子第一次從東門出去，凈居天（Śuddhāvāsa）的天人化作一位老態龍鍾、拄著枴杖的老人。太子看見后問侍從說：『這是什麼人？』侍從回答說：『這是老人。』太子問：『為什麼叫老人？』侍從回答說：『過去也曾年輕力壯，因為寒暑交替，血氣衰敗，人生在世，沒有誰能免於衰老。』太子接著從南門出去，天人化作一位病人。太子詢問，侍從回答說：

【English Translation】 English version It is said that when the prince was fifteen years old, he competed in archery with the Śākya clansmen. With one arrow, he pierced through seven golden drums, and with another, he pierced through an iron pig. The arrow penetrated the pig and went into the ground, causing a spring to gush forth. At that time, Śakra, the lord of the devas (Deva Indra), took the arrow back to the Trāyastriṃśa heaven and enshrined it in a stupa for offerings. This is one of the beginnings of the four stupas in the heavens. The place where the spring gushed forth is called Arrow Well. The Great Tang Records on the Western Regions by the Tang dynasty's Tripiṭaka Master states that the Arrow Well is located thirty li southeast of Kapilavastu. The water tastes sweet like wine, and those who are sick are healed by drinking it. The people benefit from it to this day.

For the sake of strength competition, the elephant footprints and the elephant pit still remain.

The sutra says that after the prince, along with his younger brother Nanda and Devadatta, went out of the garden to compete in strength, Devadatta went ahead and saw a large elephant blocking the gate. He struck the elephant with his hand and killed it. Next, Nanda came out and saw the elephant blocking the road, so he reached out and dragged the elephant to the side of the road. Later, the prince came out and saw the elephant. He lifted it with his left hand, supported it with his right hand, and threw it away. The elephant fell outside the city, and the ground sank in, so it is called the Elephant Pit.

He enjoyed sensual pleasures for ten years.

Form, sound, smell, taste, and touch are the five objects of desire. Beings in the desire realm all greedily cling to them as pleasure, so they are called sensual pleasures. The Fundamental Conduct Sutra says that the prince in the palace had all five desires fulfilled and enjoyed himself freely. He did not go out for ten years, so it is said that he enjoyed pleasures for ten years.

He appeared to tour the four gates.

These are the sights of the prince touring the third and fourth gates, which are the foundation for his renunciation.

He delighted in the life of a Śrāmaṇa and was weary of old age, sickness, and death.

Śrāmaṇa is the general term for ordained disciples. The Fundamental Conduct Sutra says that the prince, having reached the height of pleasure in the palace, desired to tour the gardens. The king ordered people to clean the streets and decorate the gardens, and he selected a wise minister to be an attendant for consultation. The prince first went out of the east gate, and a deva of the Pure Abodes (Śuddhāvāsa) transformed into an old man, decrepit and leaning on a staff. The prince saw him and asked the attendant, 'Who is this person?' The attendant replied, 'This is an old man.' The prince asked, 'Why is he called an old man?' The attendant replied, 'In the past, he was young and strong, but because of the changing seasons, his blood and energy have declined. No one in this world can escape old age.' The prince then went out of the south gate, and a deva transformed into a sick person. The prince asked, and the attendant replied,

病人也。夫人嗜慾不節。飲食過度。四大不調。轉變成疾。眾痛迫惱。存亡無期。人生無有免者。次出西門。天化一死人。太子問。侍臣答曰。此死人也。以壽數向盡。精魄已去。四大各離。六根無覺。父母妻子情深愛重。無能留者。世人無貴賤無賢愚皆不免死。太子由是情思不悅。回駕歸宮。或問曰。經云。王來嚴凈街衢。瓦礫草[廿/(廠@(土/且))]不容遺余。安有病死之人敢當法駕之前耶。答。本行經云。凈居天人挾緣而化。惟太子侍臣見之。乃至侍臣應答皆天力使之然也。問曰。天何人哉。而強化斯事。答皆菩薩夙世同行善友知識。以誠誓所持故。常隨左右作諸變相。俾太子在樂生厭。不忘出家也。太子次出北門。天化一沙門。持錫掌缽徐行駕前。太子問曰汝何人耶。答我佛弟子沙門也。問何名沙門。答曰。三界兮擾擾六。趣兮昏昏。識心達本源。故號為沙門。言訖騰空而去。太子瞻仰而喜曰。惟此為快哉。當修學。於是還宮。

於是澡瓶天子以驚覺彰伎女之丑容。

太子因四門歷觀諸相。忻厭之意愈一日。由是父王益其伎樂以悅之。每至夜分有凈居天人名澡瓶。住在空中發言驚䇿。復使樂器皆出五欲非樂世間無常涅槃寂靜速須出離之聲。乃至令眾伎女熟睡。衣裳披露不凈流溢。太子歷見

【現代漢語翻譯】現代漢語譯本病人也是如此。因為夫人嗜慾沒有節制，飲食過度，導致地、水、火、風四大不調，轉變成為疾病。各種痛苦逼迫惱亂，生死存亡沒有定數。人生沒有人能夠避免生病。接下來太子從西門出去，天神變化出一個死人。太子問，侍臣回答說：『這是死人。因為壽命將盡，精氣魂魄已經離去，地、水、火、風四大分離，眼、耳、鼻、舌、身、意六根沒有感覺。父母妻子情深愛重，也沒有辦法留住他。世人無論尊貴還是卑賤，無論賢能還是愚笨，都不能夠避免死亡。』太子因此心情不悅，回宮去了。有人問：『經書上說，國王來的時候要嚴整潔凈街道，瓦片碎石和雜草都不允許遺留。怎麼會有生病和死去的人敢於出現在國王的車駕前面呢？』回答說：『《本行經》上說，是凈居天的天人挾帶因緣而變化出來的，只有太子和侍臣能夠看見。甚至侍臣的應答，都是天神的力量促使他這樣做的。』問：『天是什麼人呢？竟然變化出這樣的事情。』回答說：『他們都是菩薩前世一起修行的善友和知識，因為有誠實的誓言所堅持，所以常常跟隨著太子左右，變化出各種形象，使太子在享樂中產生厭倦，不忘記出家修行。』太子接下來從北門出去，天神變化出一個沙門（佛教出家人的通稱），拿著錫杖，拿著缽，慢慢地走在車駕前面。太子問：『你是什麼人？』回答說：『我是佛的弟子，沙門。』問：『什麼叫做沙門？』回答說：『三界（欲界、色界、無色界）紛紛擾擾，六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）昏昏沉沉。認識心，通達本源，所以號稱為沙門。』說完就騰空而去。太子仰望而高興地說：『只有這個才是快樂的啊，應當修學。』於是回宮。於是澡瓶天子用驚醒的方式來彰顯歌伎女人的醜陋容貌。太子因為四門遊歷觀看各種景象，欣喜和厭惡的心情一天比一天強烈。因此父王增加歌舞音樂來使他高興。每到夜晚，有凈居天的天人名叫澡瓶（天人的名字），住在空中發言警策。又使樂器都發出五欲（色、聲、香、味、觸）不是真正的快樂，世間是無常的，涅槃（佛教修行的最高境界，指解脫一切煩惱和痛苦的狀態）才是寂靜的，應當趕快出離的聲音。甚至使眾多的歌伎女人熟睡，衣裳散亂，不乾淨的東西流出來。太子都親眼看見。

【English Translation】 English version The sick person is also like this. Because the lady's desires are unrestrained and her diet is excessive, the four great elements (earth, water, fire, and wind) are imbalanced, transforming into illness. Various pains and afflictions press and disturb, and there is no certainty of life or death. No one in life can avoid illness. Next, the prince went out from the west gate, and a deity transformed into a dead person. The prince asked, and the attendant replied, 'This is a dead person. Because his lifespan is coming to an end, his essence and soul have departed, the four great elements have separated, and the six senses (eyes, ears, nose, tongue, body, and mind) have no perception. Parents, wife, and children have deep love and affection, but they cannot keep him. People in the world, whether noble or lowly, whether virtuous or foolish, cannot avoid death.' The prince was therefore unhappy and returned to the palace. Someone asked, 'The scriptures say that when the king comes, the streets must be strictly cleaned, and tiles, gravel, and weeds are not allowed to remain. How can sick and dead people dare to appear in front of the king's carriage?' The answer is, 'The Benxing Jing says that it is a deity from the Pure Abode Heavens who transforms with karmic conditions, and only the prince and his attendants can see it. Even the attendant's responses are caused by the power of the deity.' Question: 'What kind of person is the deity that transforms such things?' The answer is, 'They are all good friends and teachers who practiced together with the Bodhisattva in previous lives. Because they hold to sincere vows, they often follow the prince, transforming into various forms, causing the prince to become weary of pleasure and not forget to leave home to practice.' Next, the prince went out from the north gate, and a deity transformed into a Shramana (a general term for Buddhist monks), holding a staff and a bowl, walking slowly in front of the carriage. The prince asked, 'What kind of person are you?' He replied, 'I am a disciple of the Buddha, a Shramana.' The prince asked, 'What is called a Shramana?' He replied, 'The three realms (desire realm, form realm, formless realm) are in turmoil, and the six paths (heavenly beings, humans, asuras, animals, hungry ghosts, hell beings) are in darkness. To recognize the mind and understand the source is why I am called a Shramana.' After speaking, he ascended into the sky and left. The prince looked up and happily said, 'Only this is happiness, I should study and practice.' Then he returned to the palace. Then the deity Zao Ping (name of a deity) used a startling method to reveal the ugly appearance of the singing and dancing women. Because the prince traveled through the four gates and saw various sights, his feelings of joy and aversion grew stronger day by day. Therefore, the father king increased the music and dance to please him. Every night, there was a deity from the Pure Abode Heavens named Zao Ping (name of a deity), who lived in the air and spoke words of warning. He also caused the musical instruments to emit sounds that the five desires (form, sound, smell, taste, touch) are not true happiness, that the world is impermanent, that Nirvana (the highest state of Buddhist practice, referring to the state of liberation from all afflictions and suffering) is peaceful, and that one should quickly leave. He even caused the many singing and dancing women to fall asleep, their clothes disheveled, and unclean things flowing out. The prince saw all of this with his own eyes.

倍增厭離。夫如來於凈法界大悲心中現斯影事。豈實愛慾樂而待空言賴警䇿而生厭離。若然則與凡夫何別耶。蓋欲教化世間而示同世間之業也。大方等無相經云。若言如來實生王宮乃至八相成佛。則是謗如來。

凈居天人以捧持躍車匿而嚴駕。

此第四逾城出家相也。至此據大乘宗說。太子已年二十九歲。車匿者。太子御人也。本行經云。太子屢以出家心白父王。父王語曰。汝當作轉輪聖王。七寶千子。統四天下。如何以剃髮染衣為樂耶。太子對曰。期成正覺。統御大千。攝化眾生。令出長夜。豈以七寶四天下為好耶。父王但加侍衛。增伎樂。曉夜惑之。一夜凈居天人于空中告太子曰。行矣。時也。乃召車匿𩌎馬王犍陟至。太子上馬。四夜叉承馬足。天人持蓋。梵王居左。帝釋侍右。天王從衛。使國官諸門自然間辟。守禦者都不覺知。乘虛而行至雪山苦行林中。詰旦已行八百里。華嚴經云。最後身菩薩。法爾如是。欲令著家眾生舍離家法。為現自在不屬它故。宣揚出家功德勝故。是以示現出家。

逾春城於八夜。

當二月八日夜半時逾城出家。按論衡云。周昭王四十二年壬申之歲也。

棲雪嶺於六年。

言六年者。是太子在雪山示修苦行究竟之數。

人辭愴戀王之心。

【現代漢語翻譯】現代漢語譯本：加倍增長厭惡和舍離之心。如來在清凈法界的大悲心中顯現這些示現之事，難道是真的貪愛世俗的享樂，而需要空洞的言語，依賴警策來產生厭惡和舍離嗎？如果真是這樣，那和凡夫俗子有什麼區別呢？這實際上是爲了教化世間，而示現與世間相同的行為。正如《大方等無相經》所說：『如果說如來真的出生在王宮，乃至示現八相成佛，這就是誹謗如來。』凈居天的天人捧著車匿（佛陀的車伕）和健陟（佛陀的馬）來準備出行。這是第四個逾城出家之相。根據大乘宗的說法，此時太子已經二十九歲。車匿是太子的御者。在《本行經》中記載，太子多次向父王表明出家的意願。父王說：『你應該成為轉輪聖王，擁有七寶和一千個兒子，統治四大天下，為什麼要以剃髮染衣為樂呢？』太子回答說：『我期望成就正覺，統治大千世界，攝受教化眾生，使他們脫離漫長的黑夜，難道會以七寶和四大天下為樂嗎？』父王只是加強侍衛，增加歌舞伎樂，日夜迷惑他。一天晚上，凈居天的天人在空中告訴太子說：『該走了，時機到了。』於是召來車匿，備好馬王健陟。太子騎上馬，四夜叉托著馬腳，天人拿著傘蓋，梵天在左邊，帝釋在右邊，天王們跟隨護衛，使王宮的各個門自然打開，守衛的人都沒有察覺，乘著虛空而行，到達雪山苦行林中。第二天早上已經走了八百里。《華嚴經》說：『最後身的菩薩，自然是這樣的。想要讓執著於家庭的眾生舍離家庭的束縛，爲了示現自在而不受其他事物所束縛的緣故，宣揚出家的功德殊勝的緣故，所以示現出家。』在二月初八的半夜逾越春城。在二月八日半夜逾越城墻出家。根據《論衡》記載，那是周昭王四十二年壬申年。在雪山居住了六年。所說的六年，是太子在雪山示現修行苦行的究竟之數。人們告別，心中充滿了悲傷和留戀。

【English Translation】 English version: Increasing aversion and detachment. Does the Tathagata, appearing in the realm of pure Dharma with great compassion, truly crave worldly pleasures, requiring empty words and relying on admonishments to generate aversion and detachment? If so, how would he differ from ordinary beings? In reality, it is to teach and transform the world that he demonstrates actions similar to those of the world. As the Great Vaipulya Assembled Sutra says: 'If it is said that the Tathagata was actually born in a royal palace and even manifested the eight stages of enlightenment, this is slandering the Tathagata.' The Shuddhāvāsa (pure abode) gods held up Chandaka (Buddha's charioteer) and Kanthaka (Buddha's horse) to prepare for departure. This is the fourth aspect of leaving home by crossing the city. According to the Mahayana school, the prince was twenty-nine years old at this time. Chandaka was the prince's charioteer. The Fundamental Deeds Sutra states that the prince repeatedly expressed his intention to leave home to his father, the king. The king said: 'You should become a Chakravartin (wheel-turning king), possessing the seven treasures and a thousand sons, ruling the four continents. Why would you take pleasure in shaving your head and wearing dyed robes?' The prince replied: 'I aspire to achieve perfect enlightenment, to rule the great thousand world, to gather and transform sentient beings, leading them out of the long night. How could I take pleasure in the seven treasures and the four continents?' The king merely increased the guards and added music and entertainment to distract him day and night. One night, the Shuddhāvāsa gods told the prince in the air: 'It is time to go.' Then he summoned Chandaka and prepared the horse Kanthaka. The prince mounted the horse, four Yakshas supported the horse's feet, the gods held the canopy, Brahma was on the left, Indra was on the right, and the heavenly kings followed as guards, causing the gates of the palace to open naturally, without the guards noticing, and they traveled through the air to the ascetic forest in the Himalayas. By the next morning, they had traveled eight hundred li (approximately 400 kilometers). The Avatamsaka Sutra says: 'The Bodhisattva in his last life is naturally like this. Wanting to cause beings attached to their homes to abandon their household attachments, to demonstrate freedom and non-attachment to other things, and to proclaim the supreme merit of leaving home, therefore he demonstrates leaving home.' Crossing the Spring City on the eighth night. Leaving the city walls to leave home on the eighth night of the second month. According to Lunheng, it was the year Ren Shen, the forty-second year of King Zhao of Zhou. Dwelling in the Himalayas for six years. The six years mentioned are the complete number of years the prince spent demonstrating ascetic practices in the Himalayas. People bid farewell with hearts full of sorrow and longing.

人謂御人車匿也。本起經云。太子至山。語車匿曰。所難作事。汝與揵陟已能作之。可但還國。車匿悲啼悶絕曰言。如何教我獨還宮中。

馬䑛落連珠之淚。

馬王犍陟聞太子言已。屈膝䑛太子足。淚下不絕。

揮寶刀而落紺發塔天宮。

本行經云。太子自以寶裝佩刀。左手握紺青之發而發願云。我今落此發。誓與眾生斷除煩惱及與習障。尋即截下擲向空中。天帝釋接往忉利天建塔安貯供養。此天上四塔之二也。

將袞服以貿皮衣形參山鹿。

本行經云。太子自顧衣裳。非出家者所服。時凈居天人化作獵人披袈裟衣。太子見乃脫珍服換得披著。喜曰。我今始為出家人也。如經云。天人化作獵人披袈裟者梵語。此云壞色。蓋非五方正色。此惟佛法出家者所服。然西域獵人多竊此衣著入山者。山中多師子。見此色衣謂是沙門即不害之。彼天欲太子問此衣。即為讚歎衣之功德故。又經云。換鹿皮衣。又車匿白太子言。如何舍彼妙衣。皆與諸麋鹿同處耶。

扣林仙之所得了世定之非真。

此第五雪山修道相也。林仙者。謂苦行林中外道也。所得者。外道所修之定。謂心帶異計。忻上厭下。而修雖得生天。乃是世間有為有漏。故云世定。假令修得非想非非想定。壽八萬

【現代漢語翻譯】現代漢語譯本

人們稱呼御車的人為車匿（Chandaka）。《本起經》中說，太子到達山邊，告訴車匿說：『最難做的事情，你和揵陟（Kanthaka）已經做到了。你可以返回國都了。』車匿悲傷啼哭，幾乎昏厥，說道：『怎麼能讓我獨自返回宮中呢？』馬兒也流下了像連珠一樣的眼淚。馬王犍陟（Kanthaka）聽到太子的話后，屈膝舔舐太子的腳，眼淚不停地流下來。揮動寶刀，將紺青色的頭髮拋向天空，天宮建塔供奉。《本行經》中說，太子用裝飾華麗的佩刀，左手握著紺青色的頭髮，發願說：『我今天剃掉頭髮，發誓要為眾生斷除煩惱和習氣障礙。』隨即就剪下頭髮，拋向空中。天帝釋（Śakra）接住頭髮，帶到忉利天（Trāyastriṃśa）建造寶塔安放供養。這是天上四座寶塔中的兩座。用華麗的官服換取獸皮衣服，形體如同山中的麋鹿。《本行經》中說，太子看到自己的衣裳，不是出家人所穿的。當時凈居天（Śuddhāvāsa）的天人化作獵人，披著袈裟。太子看見后，就脫下珍貴的衣服，換上袈裟，高興地說：『我現在才算是出家人了。』如經中所說，天人化作獵人披的袈裟，梵語叫作，這裡翻譯為『壞色』，大概不是五種正色。這只是佛法中出家人所穿的衣服。然而西域的獵人經常偷這種衣服穿進山裡，山中有很多獅子，看見這種顏色的衣服，以為是沙門（Śrāmaṇa），就不會傷害他們。那些天人想讓太子詢問這種衣服，就讚歎衣服的功德。又有經中說，換了鹿皮衣服。車匿又對太子說：『為什麼要捨棄那些美妙的衣服，和麋鹿同處呢？』否定了苦行仙人所得到的禪定，認識到世間禪定並非真諦。這是第五個雪山修道的場景。林仙，指的是在苦行林中的外道。所得，指的是外道所修的禪定，指的是心中帶有不同的見解，喜歡上面的境界，厭惡下面的境界，雖然修行可以生天，但那是世間有為有漏的法，所以說是世間禪定。假如修得非想非非想定（Naivasaṃjñānāsaṃjñāyatana），壽命八萬劫，最終還是會墮落。

【English Translation】 English version

People called the charioteer Chandaka (the name of the charioteer). The 'Ben Qi Jing' (Sūtra of the Origin of Actions) says: 'When the Prince reached the mountain, he said to Chandaka: 'The most difficult thing to do, you and Kanthaka (the name of the horse) have already done. You can return to the capital.' Chandaka wept bitterly, almost fainting, and said: 'How can you ask me to return to the palace alone?'' The horse also shed tears like a string of pearls. The horse king Kanthaka (the name of the horse) heard the Prince's words, knelt down and licked the Prince's feet, tears flowing continuously. Waving the precious sword, he threw his dark blue hair into the sky, and a heavenly palace built a pagoda to enshrine it. The 'Ben Xing Jing' (Sūtra of Intrinsic Actions) says: 'The Prince used his ornate sword, held his dark blue hair in his left hand, and vowed: 'Today I shave my hair, vowing to cut off afflictions and habitual obstacles for all beings.' Immediately, he cut off his hair and threw it into the sky. Śakra (the name of the god) received the hair and took it to Trāyastriṃśa (the Heaven of Thirty-three) to build a pagoda to enshrine and make offerings. This is two of the four pagodas in the heavens.' Exchanging gorgeous official robes for animal skin clothing, his form resembled a deer in the mountains. The 'Ben Xing Jing' (Sūtra of Intrinsic Actions) says: 'The Prince looked at his clothes and saw that they were not what renunciants wore. At that time, a Śuddhāvāsa (Pure Abode) deva (god) transformed into a hunter wearing a kāṣāya (袈裟, monastic robe). When the Prince saw it, he took off his precious clothes and exchanged them for the kāṣāya, happily saying: 'Now I am truly a renunciant.' As the sutra says, the kāṣāya worn by the deva who transformed into a hunter is called in Sanskrit, which is translated here as 'spoiled color,' probably not one of the five primary colors. This is only the clothing worn by renunciants in the Buddha-dharma. However, hunters in the Western Regions often steal this clothing to enter the mountains. There are many lions in the mountains, and when they see this color of clothing, they think it is a Śrāmaṇa (沙門, ascetic), and they will not harm them. Those devas wanted the Prince to ask about this clothing, so they praised the merits of the clothing. Another sutra says that he exchanged it for deer skin clothing. Chandaka also said to the Prince: 'Why abandon those wonderful clothes and live with the deer?' Denying the samādhi (禪定, meditative state) attained by the ascetic hermits, realizing that worldly samādhi is not the truth. This is the fifth scene of cultivating the Way in the snowy mountains. 'Lin Xian' refers to the heretics in the ascetic forest. 'Suo De' refers to the samādhi cultivated by the heretics, referring to having different views in their minds, liking the higher realms and disliking the lower realms. Although cultivation can lead to rebirth in the heavens, it is a conditioned and defiled dharma of the world, so it is called worldly samādhi. Even if one attains the Naivasaṃjñānāsaṃjñāyatana (非想非非想定, the state of neither perception nor non-perception), with a lifespan of eighty thousand kalpas (劫, eons), one will eventually fall.

劫。限滿仍前墮落欲界。或生三惡道酬償夙業。金剛經頌云。饒經八萬劫。終是落空亡。即世定也。本行經云。太子至雪山苦行林中問諸仙曰。汝勤苦修行。當求何果。仙曰求生諸天。太子不悅。舍而前行。至阿藍迦蘭並郁頭藍弗二大仙處。問四空處定。作是思惟。俱非究竟解脫之法。亦舍而去。

食麥食麻降苦降樂。

本行經云。太子至伽耶山尼連河側思惟觀察。一切眾生根緣。六年後方可度之。乃示修苦行。日惟食一麻一麥以此自試。是降樂也。后悟此非真修。乃受美食洗浴香涂。是降苦也。

且瑤琴奏曲必自中而曲成。

此釋成降苦樂意也。如佛在日。有大富長者子名億耳。投佛出家。為求道故日夕精勤苦行。乃至足破血流久無所證。將欲反道。佛知之問曰。汝在家日能彈琴耶。答能。佛問弦太急太緩時如何。答聲不成曲。又問弦得中時如何。答曲韻方成。佛言。我法中出家求道者亦如是。太急則疲倦。太緩則懈怠。得中則其道成矣。億耳奉教。不月證阿羅漢果。

佛果圓因亦假中而果滿。

此句合前喻也。梵云佛陀。此云覺。謂自覺覺陀覺行圓滿。今略稱佛也。果即二空大涅槃也。因謂六度萬行也。謂求佛圓果。非太急太緩可成。惟處中方成矣。

由是擇其處也

【現代漢語翻譯】現代漢語譯本：劫（Kalpa，時間單位）。壽命結束后仍然會再次墮落到欲界（Kāmadhātu，佛教宇宙觀中的一層），或者投生到三惡道（three evil realms）償還過去的業債。《金剛經》的偈頌說：『即使經過八萬劫，最終還是會落得一場空。』說的就是世間禪定。《本行經》記載：太子到達雪山苦行林中，問各位仙人：『你們勤苦修行，想要追求什麼果報？』仙人們回答說：『求生到諸天（Deva，天神居住的世界）。』太子聽后並不高興，於是離開繼續前行，到達阿藍迦蘭（Ārāḍa Kālāma）和郁頭藍弗（Udraka Rāmaputra）這兩位大仙處，詢問四空處定（four formless realms）。太子心想，這些都不是究竟解脫的方法，於是也離開了。

食麥食麻，降低苦行和享樂。

《本行經》記載：太子到達伽耶山（Gayā）尼連河（Nairañjanā River）邊，思惟觀察一切眾生的根器和因緣，認為六年之後才可以度化他們。於是示現苦行，每天只吃一粒麥子或一粒芝麻來考驗自己，這是降低享樂。後來領悟到這不是真正的修行，於是接受美食，洗浴身體，塗抹香料，這是降低苦行。

而且彈奏瑤琴，必須音調適中才能成曲。

這是解釋降低苦行和享樂的意義。例如佛陀在世時，有一位名叫億耳的大富長者之子，投奔佛陀出家。爲了求道，他日夜精勤苦行，甚至雙腳破裂流血，很久都沒有證悟。他將要放棄修行。佛陀知道后問他：『你在家時能彈琴嗎？』回答說能。佛陀問：『琴絃太緊或太鬆時會怎麼樣？』回答說聲音不成曲調。又問：『琴絃調得適中時會怎麼樣？』回答說曲調才能和諧動聽。佛陀說：『在我佛法中出家求道的人也是這樣。太急就會疲倦，太緩就會懈怠，適中才能成就道業。』億耳聽從教誨，不到一個月就證得了阿羅漢果（Arhat）。

佛果圓滿的因，也要通過中道才能果實圓滿。

這句是總結前面的比喻。梵語佛陀（Buddha），翻譯成漢語是覺悟的意思，指的是自覺、覺他、覺行圓滿。現在簡稱為佛。果指的是二空（two emptinesses）大涅槃（Mahāparinirvāṇa）。因指的是六度（six perfections）萬行。意思是說，求佛的圓滿果位，不是太急或太緩可以成就的，只有處於中道才能成就。

因此要選擇適中的方法。

【English Translation】 English version: Kalpa (an aeon, a unit of time). After the lifespan ends, one still falls back into the Desire Realm (Kāmadhātu, a layer in the Buddhist cosmology), or is reborn into the three evil realms to repay past karmic debts. The Diamond Sutra's verse says: 'Even after eighty thousand kalpas, it ultimately ends in emptiness.' This refers to worldly samadhi. The Sutra of Practice states: The prince arrived at the ascetic forest in the Himalayas and asked the immortals: 'What fruit do you seek through your diligent practice?' The immortals replied: 'We seek rebirth in the heavens (Deva, the world where gods reside).' The prince was not pleased and left, proceeding to the two great immortals Ārāḍa Kālāma and Udraka Rāmaputra, inquiring about the samadhi of the four formless realms. The prince thought, these are not ultimate methods of liberation, and so he also left.

Eating wheat and sesame, reducing both asceticism and pleasure.

The Sutra of Practice states: The prince arrived at the Nairañjanā River near Gaya Mountain, contemplating and observing the roots and conditions of all beings, believing that they could be liberated after six years. He then demonstrated ascetic practices, eating only one grain of wheat or sesame each day to test himself, this is reducing pleasure. Later, he realized that this was not true practice, and so he accepted delicious food, bathed his body, and applied fragrant oils, this is reducing asceticism.

Moreover, playing the Yaoqin (a type of zither) requires moderation to create a complete melody.

This explains the meaning of reducing asceticism and pleasure. For example, when the Buddha was in the world, there was a wealthy elder's son named Ekashruta, who renounced the world and joined the Buddha's order. In order to seek the Way, he practiced diligently day and night, even to the point where his feet were broken and bleeding, yet he had not attained enlightenment for a long time. He was about to give up his practice. The Buddha knew this and asked him: 'When you were at home, could you play the zither?' He replied that he could. The Buddha asked: 'What happens when the strings are too tight or too loose?' He replied that the sound does not form a melody. He also asked: 'What happens when the strings are tuned to the middle?' He replied that the melody becomes harmonious and pleasant. The Buddha said: 'Those who renounce the world and seek the Way in my Dharma are the same. Too tight leads to fatigue, too loose leads to laziness, moderation leads to the accomplishment of the Way.' Ekashruta followed the teachings and attained the fruit of Arhat (Arhat) in less than a month.

The cause for the perfect fruit of Buddhahood also requires the Middle Way to achieve complete fruition.

This sentence summarizes the previous metaphor. The Sanskrit word Buddha (Buddha), translated into Chinese means enlightenment, referring to self-enlightenment, enlightening others, and the perfection of enlightenment and practice. Now it is abbreviated as Buddha. The fruit refers to the great Nirvana (Mahāparinirvāṇa) of the two emptinesses (two emptinesses). The cause refers to the six perfections (six perfections) and myriad practices. It means that seeking the perfect fruit of Buddhahood cannot be achieved by being too hasty or too slow, only by being in the Middle Way can it be achieved.

Therefore, one must choose the moderate method.

過龍窟。

處謂菩提場也。在閻浮提地方之中。三世諸佛皆向此處成道。故須擇也。本行經云。菩薩往菩提場。彼路有一龍王名迦茶。其龍長壽。曾見往古三佛成道瑞相。乃以眷屬具香華音樂幡蓋迎菩薩供養。又至文鱗盲龍在處。水邊坐。放光照水。龍目暫開。亦備香華音樂出水迎奉供養。龍有七頭。以身繞佛三幣。昂頭覆菩薩頂。

浴其身也入連河。

經云。菩薩入尼連河浴時。有諸天持種種華香散河中。浴訖時有樹神按樹枝低手。引菩薩出水登岸。

示其食也受難陀之乳糜。

涅槃經云。如來之身已於無量阿僧祇劫不受飲食。為諸聲聞說。先受二牧牛女乳糜故。本行經云。菩薩將往道樹時。有天人告善生林主二女。一名難陀。華言喜。二名婆羅。華言力。曰汝可最初施食。於是二女以乳烹糜。其釜上現種種瑞相。乃用缽盛奉獻。菩薩食已。將其缽擲向尼連河中。天帝釋收歸天上建塔安置供養。此四塔之三也。

示其座也受吉祥之茆草。

天竺坐法必敷草為藉。時天帝釋化為刈茆人。菩薩問其名。答名吉祥。乃受其茆。茆色青綠柔軟。光滑若孔雀頂。

以最後之勝體。

補處菩薩只此一身。更不受後有。故云最後勝體。

詣菩提之道場。

梵

【現代漢語翻譯】現代漢語譯本經過龍窟。

此處指的是菩提場（Bodhimanda），它位於閻浮提（Jambudvipa，指我們所居住的這個世界）的中心。過去、現在、未來三世諸佛都在這裡證悟成佛，因此必須選擇此地。在《本行經》中記載，菩薩前往菩提場時，路上有一位龍王名叫迦茶（Kala），它壽命很長，曾經見過往昔諸佛成道時的瑞相，於是帶領眷屬，帶著香、花、音樂、幡蓋來迎接菩薩並供養。菩薩又來到文鱗盲龍所在之處，在水邊坐下，放出光明照亮水面，龍的眼睛暫時睜開，也準備了香、花、音樂，從水中出來迎接供養。這條龍有七個頭，用身體環繞佛三圈，昂起頭覆蓋在菩薩的頭頂。

沐浴身體，進入尼連河（Nairanjana River）。

經書中說，菩薩進入尼連河沐浴時，有諸天神拿著各種鮮花和香散在河中。沐浴完畢后，有一位樹神按著樹枝，降低樹枝，引導菩薩從水中出來，登上岸邊。

爲了示現飲食，接受難陀（Nanda，喜悅）的乳糜。

《涅槃經》中說，如來的身體在無量阿僧祇劫（asamkhya kalpas，極長的時間單位）中沒有接受過飲食，爲了對聲聞（sravaka，聽聞佛法而修行的人）說法，所以示現接受牧牛女的乳糜。在《本行經》中記載，菩薩將要前往菩提樹時，有天人告訴善生林主的兩個女兒，一個名叫難陀（Nanda，喜悅），另一個名叫婆羅（Bala，力量），說：『你們可以最先供養食物。』於是這兩個女子用牛奶烹煮乳糜，鍋上顯現出各種瑞相，就用缽盛著奉獻給菩薩。菩薩吃完后，將缽扔到尼連河中，天帝釋（Indra，佛教護法神）收回缽，帶到天上建造塔來安置供養。這是四座塔中的第三座。

爲了示現座位，接受吉祥（Svasti）的茅草。

在印度，坐禪的規矩是必須鋪草作為坐墊。當時天帝釋化身為割茅草的人，菩薩問他的名字，他回答說叫吉祥（Svasti）。菩薩就接受了他的茅草。茅草的顏色青綠柔軟，光滑得像孔雀的頭頂。

以最後的殊勝之身。

補處菩薩（Bodhisattva destined to be the next Buddha）只有這最後一世的身體，不會再受輪迴之苦，所以說是最後的殊勝之身。

前往菩提道場（Bodhimanda）。

梵

【English Translation】 English version Passing through the Dragon Cave.

This refers to Bodhimanda (place of enlightenment), located in the center of Jambudvipa (the world we inhabit). Buddhas of the past, present, and future all attain enlightenment here, hence the necessity of choosing this place. The Ben-xing Jing (Sutra of the Fundamental Acts) records that when the Bodhisattva was on his way to Bodhimanda, there was a dragon king named Kala (black) on the road. This dragon was long-lived and had witnessed the auspicious signs of past Buddhas attaining enlightenment. Therefore, he led his retinue, bringing incense, flowers, music, and banners to welcome and make offerings to the Bodhisattva. The Bodhisattva then arrived at the place where the dragon with patterned scales and blind eyes resided. He sat by the water's edge and emitted light to illuminate the water's surface. The dragon's eyes temporarily opened, and he also prepared incense, flowers, and music, emerging from the water to welcome and make offerings. This dragon had seven heads and coiled his body around the Buddha three times, raising his heads to cover the Bodhisattva's head.

Bathing his body, he entered the Nairanjana River.

The sutra says that when the Bodhisattva entered the Nairanjana River to bathe, various devas (gods) held various flowers and scattered them in the river. After bathing, a tree spirit held down a tree branch, lowering it to guide the Bodhisattva out of the water and onto the shore.

To demonstrate eating, he accepted the milk porridge of Nanda (joy).

The Nirvana Sutra says that the Tathagata's (Buddha's) body has not received food for countless asamkhya kalpas (immeasurably long periods of time). To speak to the sravakas (disciples who hear and practice the teachings), he demonstrated accepting the milk porridge of the cowherd girls. The Ben-xing Jing records that when the Bodhisattva was about to go to the Bodhi tree, a deva told the two daughters of the master of the Good Life Grove, one named Nanda (joy) and the other named Bala (strength), saying, 'You may be the first to offer food.' Thereupon, the two women cooked milk porridge, and various auspicious signs appeared on the pot. They then filled a bowl and offered it to the Bodhisattva. After the Bodhisattva ate, he threw the bowl into the Nairanjana River. Indra (chief of the devas) retrieved the bowl and took it to heaven to build a stupa (mound-like structure containing relics) to enshrine and make offerings. This is the third of the four stupas.

To demonstrate the seat, he accepted the auspicious (Svasti) Kusa grass.

In India, the rule for meditation is to spread grass as a cushion. At that time, Indra transformed into a grass cutter. The Bodhisattva asked his name, and he replied that it was Svasti (auspicious). The Bodhisattva then accepted his Kusa grass. The color of the grass was green and soft, and it was as smooth as a peacock's crest.

With the last victorious body.

The Bodhisattva destined to be the next Buddha has only this last body, and will no longer suffer the cycle of rebirth, so it is said to be the last victorious body.

Going to the Bodhimanda (place of enlightenment).

Sanskrit

云菩提。華言道。謂佛在彼成道。故曰道場。西域記云。在摩竭國尼連河西南十里。有樹名菩提。本行集經云。菩薩將至彼處。色界諸天先以天繒幡蓋懸于樹上。用為標幟。

圓解脫之深因。

解脫者障惑俱遣。縱任無礙。塵累不能拘。世趣不能攝。能令修短改度鉅細相容。即是所證之聖果也。言深因者。謂三祇中所修一切行愿並二空根本智。此時功滿。故云圓也。

登金剛之寶座。

俱舍論云。此座下連金輪。故云金剛座。三世諸佛皆於此座成道。古今有此土僧親至禮拜供養。

一百四十功德不共二乘。

依法相宗。佛不共功德有一百四十。謂三十二相．八十種好．十力．四無所畏．三念住．三不護．四一切清凈．大慈大悲．無忘失．一切種妙智。惟佛果具足。故云不共。

八萬四千法門高超十地。

為世之則謂之法。眾聖所由謂之門。以眾生塵勞有八萬四千。故法門之數亦爾。蓋病以藥對待也。言十地者。一歡喜地。二離垢地。三發光地。四𦦨慧地。五難勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地。瑜伽論云。永斷最極微細煩惱及所知障。無著無礙。於一切種所知境界現正等覺。故名佛地。在十地之上。故云高超也。

由是魔軍威懾于

【現代漢語翻譯】現代漢語譯本云菩提（Bodhi）。華言為『道』，指的是佛陀在那裡證悟成道，所以稱為道場。根據《西域記》記載，它位於摩揭陀國尼連河西南十里處。那裡有一棵樹名為菩提樹。根據《本行集經》記載，菩薩將要到達那個地方時，諸天會事先用天繒幡蓋懸掛在樹上，作為標誌。這是圓滿解脫的深刻原因。解脫指的是障礙和迷惑都被去除，能夠縱任無礙，塵世的牽累不能束縛，世俗的趣味不能攝取。能夠使修短改度，鉅細相容，這就是所證得的聖果。所說的『深因』，指的是在三大阿僧祇劫中所修的一切行愿以及二空根本智。此時功德圓滿，所以說是『圓』。登上金剛寶座。《俱舍論》中說，這個座位的下面連線著金輪，所以稱為金剛座。三世諸佛都是在這個座位上成道。古往今來有許多此土僧人親自前往禮拜供養。一百四十種功德不與二乘共有。根據法相宗的說法，佛陀不共的功德有一百四十種，包括三十二相、八十種好、十力、四無所畏、三念住、三不護、四一切清凈、大慈大悲、無忘失、一切種妙智。只有佛果才具足這些功德，所以說是不共的。八萬四千法門高超十地。作為世間的準則稱為『法』，眾聖所遵循的道路稱為『門』。因為眾生的塵勞有八萬四千種，所以法門的數量也是如此，這是用藥物來對治疾病。所說的『十地』，分別是：一、歡喜地，二、離垢地，三、發光地，四、焰慧地，五、難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。《瑜伽師地論》中說，永遠斷除最極微細的煩惱以及所知障，沒有執著沒有障礙，對於一切種類的所知境界顯現真正的平等覺悟，所以稱為佛地，在十地之上，所以說是『高超』。由此，魔軍威懾于...

【English Translation】 English version Yun Bodhi (Bodhi). In Chinese, it means 'Dao', referring to the place where the Buddha attained enlightenment, hence called the Bodhimanda. According to the 'Records of the Western Regions', it is located ten li southwest of the Nairanjana River in Magadha. There is a tree there called the Bodhi tree. According to the 'Abhinişkramaṇa Sūtra', when the Bodhisattva is about to arrive at that place, the devas will first hang heavenly silk banners and canopies on the tree as a sign. This is the profound cause of perfect liberation. Liberation (Moksha) means that obstacles and delusions are removed, allowing for unrestricted freedom, unconstrained by worldly burdens and unaffected by worldly interests. It enables the alteration of lifespan, accommodating both the vast and the minute. This is the sacred fruit attained. The 'profound cause' refers to all the practices and vows cultivated over three asamkhya kalpas, along with the fundamental wisdom of the two emptinesses. At this point, merit is complete, hence the term 'perfect'. Ascending the Vajra Throne. The 'Abhidharmakośabhāṣya' states that this throne is connected to the golden wheel below, hence it is called the Vajra Throne. Buddhas of the three times all attain enlightenment on this throne. Throughout history, monks from this land have personally visited to pay homage and make offerings. One hundred and forty virtues not shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). According to the Yogācāra school, the Buddha's unique virtues number one hundred and forty, including the thirty-two major marks, the eighty minor marks, the ten powers, the four fearlessnesses, the three establishments of mindfulness, the three protections, the four kinds of perfect purity, great loving-kindness, great compassion, non-forgetfulness, and perfect wisdom of all kinds. Only the Buddha-fruit possesses these virtues completely, hence they are called unshared. Eighty-four thousand Dharma gates surpassing the Ten Bhumis (Stages). 'Dharma' refers to the standard for the world, and 'gate' refers to the path followed by the saints. Because sentient beings have eighty-four thousand defilements, the number of Dharma gates is also the same, using medicine to treat illness. The 'Ten Bhumis' are: 1. Joyful Ground (Pramuditābhūmi), 2. Immaculate Ground (Vimalābhūmi), 3. Luminous Ground (Prabhākarībhūmi), 4. Radiant Wisdom Ground (Arciṣmatībhūmi), 5. Difficult to Conquer Ground (Sudurjayābhūmi), 6. Manifest Ground (Abhimukhībhūmi), 7. Far-Reaching Ground (Dūraṅgamābhūmi), 8. Immovable Ground (Acalābhūmi), 9. Good Wisdom Ground (Sādhumatībhūmi), 10. Cloud of Dharma Ground (Dharmameghābhūmi). The 'Yogācārabhūmi-śāstra' states that it is the permanent severing of the most subtle afflictions and the obstacles to knowledge, without attachment or hindrance, manifesting true and equal enlightenment in all kinds of knowable realms, hence it is called the Buddha-ground, which is above the Ten Bhumis, hence it is said to be 'surpassing'. Therefore, the demon armies are awed by...

慈刀悉怖旅歸。

此第六菩提樹下降魔成道相也。如來至此三十五。瑜伽論云。魔有四種。一天魔。二死魔。三煩惱魔。四五陰魔。今言魔軍。即天魔也。理實四魔俱降。從顯立談。故云天魔。本行集經云。菩薩初坐道埸。即放眉間一光。名降魔。直照魔王宮殿。令失常也。一時震動。魔將兵眾現種種可畏形狀。各執器仗欲害菩薩。是時菩薩入慈心三昧。一切刃首皆生蓮華。由是魔眾驚懾潰散。

媚女敗毒于定心媸羸變質。

魔有四女。端正無倫。共來菩薩前呈諸姿態。欲壞梵行。時菩薩以慈心力。四女皆變為老醜羸弱之狀。羞愧而退。

於是堅牢地神踴躍而作禮。

觀佛三昧經云。彈王問佛。汝之功德誰為證明。佛即垂無畏手指地。一切大地六種震動。時堅牢地神涌出唱言。我是證明。

虛空天子展轉而報知。

菩薩成佛已。地神報空神。空神報天神。乃至上天展轉相報。

類蓮華而出水赫煥無方。

涅槃經云。如來出世清凈無染。猶如蓮華。

若桂月以懸空光明洞徹。

涅槃經云。如來出世猶如秋月十五夜。清凈圓滿無雲翳。一切眾生無不瞻仰。

經七日受提謂之麨蜜警以少小之言。

七日者。如來成道已來日數也。提謂者。

【現代漢語翻譯】現代漢語譯本：慈刀悉怖旅歸。

此為第六菩提樹下降魔成道之相。如來到此時年三十五。《瑜伽師地論》中說，魔有四種：一天魔，二死魔，三煩惱魔，四五陰魔。今所言之魔軍，即指天魔。實則四魔皆被降伏，此處從顯而立論，故稱天魔。《本行集經》中說，菩薩初坐道場，即從眉間放出一道名為『降魔』的光芒，直照魔王宮殿，使其失去常態，一時震動。魔將率領兵眾現出種種可怖的形狀，各自拿著兵器想要加害菩薩。這時菩薩入于慈心三昧，一切刀刃之首皆生出蓮花。因此，魔眾驚恐懾服，潰散而逃。

媚女敗毒于定心，媸羸變質。

魔有四女，端正無比，一同來到菩薩面前，展現各種姿態，想要破壞菩薩的梵行。當時菩薩以慈心之力，使四女皆變為衰老醜陋羸弱之狀，羞愧而退。

於是堅牢地神踴躍而作禮。

《觀佛三昧經》中說，彈王問佛：『你的功德誰能證明？』佛即垂下無畏手指地，一切大地六種震動。當時堅牢地神涌出唱言：『我是證明。』

虛空天子展轉而報知。

菩薩成佛后，地神稟報空神，空神稟報天神，乃至上天，輾轉相報。

類蓮華而出水，赫煥無方。

《涅槃經》中說，如來出世清凈無染，猶如蓮花。

若桂月以懸空，光明洞徹。

《涅槃經》中說，如來出世猶如秋月十五夜，清凈圓滿無雲翳，一切眾生無不瞻仰。

經七日受提謂之麨蜜，警以少小之言。

七日，指如來成道以來的日數。提謂（name of a person）者，

【English Translation】 English version: Ci Dao Xi Bu Lu Gui.

This is the sixth aspect: Subduing the demons under the Bodhi tree and attaining enlightenment. The Tathagata reached the age of thirty-five at this time. The Yogacarabhumi-sastra says that there are four kinds of demons: (1) the heavenly demon (devaputra-mara), (2) the demon of death (mrtyu-mara), (3) the demon of afflictions (klesa-mara), and (4) the demon of the five aggregates (skandha-mara). The 'demon army' mentioned here refers to the heavenly demon. In reality, all four demons were subdued, but this is discussed from the perspective of what is most apparent, hence the mention of the heavenly demon. The Ben Hang Ji Jing (Collection of Deeds) says that when the Bodhisattva first sat at the Bodhimanda (place of enlightenment), he emitted a light from between his eyebrows called 'Subduing Demons,' which directly illuminated the palace of the demon king, causing it to lose its stability and shake violently. At that time, the demon generals led their troops, appearing in various terrifying forms, each holding weapons, intending to harm the Bodhisattva. At this time, the Bodhisattva entered the Samadhi (state of meditative consciousness) of loving-kindness, and lotus flowers grew from the tips of all the blades. As a result, the demon hordes were terrified, subdued, and scattered.

The seductive women were defeated by the power of concentration, their beautiful appearances transformed into ugliness and weakness.

The demon had four daughters, incomparably beautiful, who came together before the Bodhisattva, displaying various seductive postures, intending to destroy the Bodhisattva's pure conduct (brahmacarya). At that time, the Bodhisattva, with the power of loving-kindness, transformed all four women into old, ugly, and weak forms, causing them to retreat in shame.

Thereupon, the steadfast earth goddess (Dharanī) leaped forth and paid homage.

The Guan Fo Sanmei Jing (Contemplation of Buddha Samadhi Sutra) says that King Tan asked the Buddha, 'Who can prove your merits?' The Buddha then lowered his fearless finger and pointed to the ground, causing the entire earth to shake in six ways. At that time, the steadfast earth goddess emerged and proclaimed, 'I am the proof.'

The heavenly beings in space (ākāśa-devatā) spread the news from one to another.

After the Bodhisattva attained Buddhahood, the earth goddess reported to the space gods, the space gods reported to the heavenly gods, and so on, up to the highest heavens, the news was spread from one to another.

Like a lotus flower emerging from the water, radiating boundless brilliance.

The Nirvana Sutra says that the Tathagata's appearance in the world is pure and undefiled, like a lotus flower.

Like the cassia moon hanging in the sky, its light penetrates everywhere.

The Nirvana Sutra says that the Tathagata's appearance in the world is like the full moon on the fifteenth night of autumn, pure, complete, and without clouds, gazed upon by all beings.

After seven days, he received the barley flour and honey from Trapusa (name of a person) and Bhallika (name of a person), and was cautioned with words of youth and smallness.

The seven days refer to the number of days since the Tathagata attained enlightenment. Trapusa (name of a person) is...

北竺二商人也。麨蜜者。天竺常食也。本行經云。佛成道七日。有樹神告二商人。一名提謂。一名波利云。汝可備供養如來。於是各獻麨蜜。佛受之。為說佈施因果。故云少小之言。

垂一音授賈客之戒歸賜與人天之福。

佛聲無漏故云一音。賈客即提謂也。戒謂五戒。歸謂三歸。持戒果報。死生天上。次生人間。故云賜與人天之福。夫諸佛教化常法。有其七要。先發人心。一說佈施。二說持戒。三說生天果報。四說果報樂味。五說果報過患。六教離世間。七難涅槃功德。今方成道。投機觀根。且說歸戒爾。

既成佛已觀所化緣。

觀察何者堪先度脫。

悲二仙而不遇雷音。

二仙謂阿藍迦蘭並郁頭藍弗也。念此二外道垢薄根利。欲先度之。彼死七日。嗟其不遇正法。華嚴經云。震實法雷音。雷音者。如來具五種聲之一也。

喜五人而堪從法化。

五人者。一憍陳如。二䟦提離。三婆沙波。四阿奢輪。五摩訶南。佛次觀此五人在鹿野苑。根緣僅僅熟可以度。

然以塵根昧劣聖智淵深。

一切煩惱能坌污凈心目之為塵。是生死之本。故名根也。唯佛一切種妙智。於三世一切法照見無不自在。故曰聖智。

順其法則法不應根順其根則根不達法。

【現代漢語翻譯】現代漢語譯本：北竺（北印度）有兩個商人，是做麨蜜（炒麵和蜂蜜，是當時印度常吃的食物）生意的。根據《本行經》記載，佛陀成道七日後，有樹神告訴兩位商人，一名提謂（Trapusa），一名波利（Bhallika），說：『你們可以準備供養如來。』於是他們各自獻上麨蜜，佛陀接受了他們的供養，併爲他們宣說了佈施的因果。所以說是『少小之言』。

垂示一個音節，授予賈客（商人）戒律，歸依並賜予人天之福。

佛陀的聲音沒有漏失，所以說『一音』。賈客就是提謂（Trapusa）。戒指的是五戒，歸指的是三歸。持戒的果報是死後升到天上，然後再次生到人間，所以說是『賜與人天之福』。一般來說，諸佛的教化有一個常規的方法，有七個要點：首先啓發人心，一是說佈施，二是說持戒，三是說生天果報，四是說果報的快樂滋味，五是說果報的過患，六是教導遠離世間，七是讚歎涅槃的功德。現在佛陀剛剛成道，爲了適應他們的根器，就先說歸依和戒律罷了。

已經成佛之後，觀察所要教化的因緣。

觀察誰堪先被度脫。

為二仙（兩位仙人）沒有遇到雷音（佛陀的聲音）而感到悲憫。

二仙指的是阿藍迦蘭（Arada Kalama）和郁頭藍弗（Udraka Ramaputra）。佛陀想到這兩位外道煩惱輕薄，根器銳利，想要先度化他們，但他們已經去世七日。佛陀感嘆他們沒有遇到正法。《華嚴經》說，震動真實法雷音。雷音是如來所具有的五種聲音之一。

為五人（五位比丘）堪能隨從佛法教化而感到歡喜。

五人是：一、憍陳如（Ajnatakaundinya），二、䟦提離（Bhadrika），三、婆沙波（Vaspa），四、阿奢輪（Asvajit），五、摩訶南（Mahanaman）。佛陀觀察到這五人在鹿野苑，根器和因緣已經成熟，可以度化。

然而因為眾生的塵根（煩惱的根源）矇昧淺薄，聖智（佛陀的智慧）淵博深邃。

一切煩惱能夠玷污清凈的心，所以稱為塵。這是生死的根本，所以稱為根。只有佛陀具有一切種類的微妙智慧，對於過去、現在、未來的一切法都能照見而沒有障礙，所以稱為聖智。

順應法則，法不應根；順應根器，根不達法。

【English Translation】 English version: There were two merchants from North India (North Zhú), who traded in fried flour with honey (chǎo mì), a common food in India at the time. According to the Sutra of the Fundamental Conduct (Běnxíng Jīng), seven days after the Buddha attained enlightenment, a tree deity told two merchants, named Trapusa (Tíwèi) and Bhallika (Bōlì), 'You should prepare offerings for the Tathagata.' So they each offered fried flour with honey, which the Buddha accepted, and he explained to them the cause and effect of giving. Therefore, it is said 'words for the young and small'.

Uttering a single sound, he bestows the precepts to the merchants, granting the blessings of humans and gods through refuge.

The Buddha's voice is without outflows, hence 'a single sound.' The merchants are Trapusa (Tíwèi). The precepts refer to the Five Precepts, and refuge refers to the Three Refuges. The karmic reward of upholding the precepts is to be reborn in the heavens after death, and then again in the human realm, hence 'granting the blessings of humans and gods.' Generally, the Buddhas' teachings follow a standard method, with seven key points: first, inspiring people's minds; first, explaining giving; second, explaining upholding the precepts; third, explaining the karmic reward of being born in the heavens; fourth, explaining the pleasurable taste of the karmic reward; fifth, explaining the faults of the karmic reward; sixth, teaching to renounce the world; and seventh, praising the merits of Nirvana. Now that the Buddha has just attained enlightenment, to suit their capacities, he only speaks of taking refuge and the precepts.

Having become a Buddha, he observes the conditions for those to be transformed.

Observing who is worthy of being liberated first.

He feels compassion for the two immortals (two ascetics) for not encountering the sound of thunder (the Buddha's voice).

The two immortals refer to Arada Kalama (Ālán Jiālán) and Udraka Ramaputra (Yùtóu Lánfú). The Buddha thought that these two non-Buddhist practitioners had thin defilements and sharp faculties, and he wanted to liberate them first, but they had already passed away seven days ago. The Buddha lamented that they had not encountered the true Dharma. The Avatamsaka Sutra (Huáyán Jīng) says, 'It thunders the sound of true Dharma.' The sound of thunder is one of the five kinds of sounds possessed by the Tathagata.

He rejoices that the five people (five bhikkus) are capable of following the Dharma and being transformed.

The five people are: 1. Ajnatakaundinya (Jiāo Chénrú), 2. Bhadrika (Bótílí), 3. Vaspa (Póshābō), 4. Asvajit (Āshélún), 5. Mahanaman (Móhē Nán). The Buddha observed that these five people were in the Deer Park, and their faculties and conditions were ripe for liberation.

However, because the defiled roots (source of afflictions) of sentient beings are obscure and inferior, the sacred wisdom (Buddha's wisdom) is profound and deep.

All afflictions can defile the pure mind, hence they are called dust. This is the root of birth and death, hence it is called root. Only the Buddha possesses all kinds of subtle wisdom, and he can see all dharmas of the past, present, and future without obstruction, hence it is called sacred wisdom.

If one conforms to the Dharma, the Dharma does not suit the roots; if one conforms to the roots, the roots do not reach the Dharma.

如來化儀法有權實。眾生所欲根有大小。大根者授以小法。若內穢食于寶器。小根者說與大乘。猶使蚊負于高山。茍不觀根。則人法俱失。

莫不為愛河之長溺緣癡樂之所盲。

順正理論云。愛者三界貪也。隨所樂境轉。能汩沒有情。喻之河也。眾生不能自出。經無數時。故云長溺。癡者謂三界無明也。使不見正道。謂之盲夫。一切眾生皆具正眼。與佛無異。但由無明妄想覆蔽。不見正道。故法華經云。眾生諸根鈍。著樂癡所盲。

茍不利於當聞仍假言而入滅。

此方便張本也。法華經云。若但贊佛乘。眾生沒在苦。不能信是法。墜於三惡道。我寧不說法。疾入于涅槃。

於是忉利帝釋云驅於三十三天。

梵云多羅夜登陵舍。訛略云忉利。華言三十三天。謂妙高山頂有四朵。每朵有八天。中間帝釋所居善現宮善法堂。共成三十三也。帝釋者即彼天王。梵云釋迦提婆(上聲)那因。秦言能主。總師三十三天王也。

堪忍界王霧擁於一十八梵。

梵語娑婆。或云索訶薩訶。華言堪忍。即大千界之都名也。自誓三昧經云。謂此土人剛強難忍。故云堪忍也。界王即大梵天王。是娑婆世主也。言一十八梵者。謂初禪有三天。謂梵眾．梵補．大梵。二禪有三天。謂少光．無

【現代漢語翻譯】現代漢語譯本　　如來教化眾生的方法有權巧和真實之分。眾生所希望的以及根器有大小之別。對於根器大的眾生，如果授予小法，就像把污穢之物放在寶貴的器皿中一樣不相稱；對於根器小的眾生，如果宣說大乘佛法，就像讓蚊子揹負高山一樣不可能。如果不觀察眾生的根器，那麼人和法都會失去利益。　　眾生無不因為沉溺於愛慾之河，被愚癡所矇蔽而追逐虛妄的快樂。　　《順正理論》中說：『愛』就是對三界的貪戀，隨著所喜愛的境界而流轉，能夠使有情眾生沉沒，就像河流一樣。眾生無法自己從中脫離，經歷無數的時間，所以說是『長溺』。『癡』指的是對三界的無明，使人看不見正確的道路，就像盲人一樣。一切眾生都具有正眼，與佛沒有區別，只是因為被無明妄想所覆蓋，所以看不見正確的道路。因此《法華經》說：『眾生諸根遲鈍，被貪圖安樂的愚癡所矇蔽』。　　如果所說的法不利於當下聽聞者，佛陀寧願假裝示現入滅。　　這是方便法的開端。《法華經》中說：『如果只讚歎佛乘，眾生沉沒在痛苦中，不能相信這種法，就會墮入三惡道。我寧願不說這種法，快速進入涅槃』。　　於是，忉利天（Trayastrimsa）的帝釋天（Sakka devanam indra）驅使著三十三天（Trayastrimsa）。　　梵語『多羅夜登陵舍』，簡略地說就是『忉利』，漢譯為『三十三天』。指的是妙高山頂有四個山峰，每個山峰有八個天，中間是帝釋天所居住的善見城和善法堂，共同組成了三十三天。帝釋天就是那裡的天王，梵語是『釋迦提婆（Sakka devanam indra）那因』，漢譯為『能主』，是統領三十三天之王。　　堪忍世界（Saha）的界王被迷霧籠罩在一十八梵天之中。　　梵語『娑婆（Saha）』，或者說『索訶薩訶（Sahaloka-dhatu）』，漢譯為『堪忍』，也就是大千世界的總稱。《自誓三昧經》中說，因為這個世界的人民剛強難以忍受，所以稱為『堪忍』。界王指的是大梵天王，是娑婆世界的統治者。說『一十八梵天』，指的是初禪有三天，分別是梵眾天（Brahma-parisadya）、梵輔天（Brahma-purohita）、大梵天（Maha-brahman）。二禪有三天，分別是少光天（Parittabha）、無

【English Translation】 English version The Tathagata's (Tathagata) methods of transformation and guidance have both expedient and real aspects. The desires and capacities of sentient beings vary in size. To those with great capacity, bestowing small teachings is like placing filth in a precious vessel; it is inappropriate. To those with small capacity, expounding the Great Vehicle (Mahayana) is like having a mosquito carry a high mountain; it is impossible. If one does not observe the capacities of sentient beings, both the person and the Dharma will lose their benefit. All sentient beings are drowning in the long river of love and blinded by the pleasures of delusion. The Shun Zheng Li Lun (Nyayanusara-sastra) says: 'Love' is the greed for the three realms, flowing with the desired realms, able to submerge sentient beings, like a river. Sentient beings cannot escape from it themselves, experiencing countless times, so it is called 'long drowning'. 'Delusion' refers to the ignorance of the three realms, preventing one from seeing the correct path, like a blind person. All sentient beings possess the right eye, no different from the Buddha, but because they are covered by ignorance and delusion, they cannot see the correct path. Therefore, the Lotus Sutra (Saddharma Pundarika Sutra) says: 'The faculties of sentient beings are dull, blinded by the delusion of attachment to pleasure'. If the Dharma spoken is not beneficial to the listener at the moment, the Buddha would rather feign entering Nirvana (Nirvana). This is the beginning of expedient means. The Lotus Sutra says: 'If I only praise the Buddha Vehicle, sentient beings are submerged in suffering, unable to believe in this Dharma, they will fall into the three evil realms. I would rather not speak this Dharma, quickly entering Nirvana'. Then, Sakka devanam indra (Sakka devanam indra) of Trayastrimsa (Trayastrimsa) drove the thirty-three heavens (Trayastrimsa). The Sanskrit is 'Tarayastrimsa', abbreviated as 'Trayastrimsa', translated as 'Thirty-Three Heavens'. It refers to the four peaks on the summit of Mount Sumeru, each peak having eight heavens, with Sakka devanam indra's Good View City and Good Dharma Hall in the middle, forming the Thirty-Three Heavens together. Sakka devanam indra is the king of that heaven, the Sanskrit is 'Sakka devanam indra', translated as 'Able Lord', the king who governs the Thirty-Three Heavens. The king of the Saha world (Saha) is shrouded in the mists of the eighteen Brahma heavens. The Sanskrit is 'Saha', or 'Sahaloka-dhatu', translated as 'Endurance', which is the general name for the great chiliocosm. The Self-Vow Samadhi Sutra says that because the people of this land are strong and difficult to endure, it is called 'Endurance'. The king of the realm refers to the Great Brahma King, who is the ruler of the Saha world. Saying 'eighteen Brahma heavens' refers to the three heavens of the first Dhyana (Dhyana), which are Brahma-parisadya (Brahma-parisadya), Brahma-purohita (Brahma-purohita), and Maha-brahman (Maha-brahman). The second Dhyana has three heavens, which are Parittabha (Parittabha), Wu

量光．光音。三禪有三天。謂少凈．無量凈．遍凈。四禪有九天。謂福生．福愛．廣果．無想．無煩．無熱．善現．善見．色究竟。共有一十八天也。禪之與梵皆清凈義。云驅霧擁者。來見佛時眾多如是也。

頭面作禮致敬精專請轉法輪隨宜說。

頭面著地。五輪具足。是佛法中上品禮。蓋敬之至也。觀請者五法中一也。具自他二利。故諸佛凡有所說。皆名轉法輪也。梵王帝釋皆觀請人也。隨宜說者。方便之義也。

如來尋念善逝通規順古佛之嘉謨應群機之鄙欲。

如來者即釋迦也。善逝自過去佛也。謂成等正覺。已出生死長夜。具一切種智二利功德。善事已畢。故云善逝。通規嘉謨。皆佛方便善巧也。鄙欲者。樂小之心也。法華經云。尋念過去佛。所行方便力。我今所得道。亦應說三乘。

於時十方佛現同興讚美之詞。

如來思惟方便之時。十方諸佛皆現前贊云。善哉釋迦文。第一之導師。可用方便。隨宜說法。

一法乘分共創塵勞之域。

此方便門開也。涅槃經云。一乘之法。隨宜說三。生死煩惱界中。謂之塵勞域。

由是起道樹詣鹿園。

此第七鹿野苑轉法輪相也。道樹者。成佛處菩提樹也。既受勸請。將轉法輪。離彼樹下。故云起也。鹿園者

【現代漢語翻譯】現代漢語譯本『量光』（Amitabha）。『光音』（Abhasvara）。三禪有三天，分別是『少凈』（Parittasubha）、『無量凈』（Apramanasubha）、『遍凈』（Subhakrtsna）。四禪有九天，分別是『福生』（Punyabhijana）、『福愛』（Punyaprasava）、『廣果』（Brhatphala）、『無想』（Asanjnasattva）、『無煩』（Avrha）、『無熱』（Atapa）、『善現』（Sudrsa）、『善見』（Sudarshana）、『色究竟』（Akanistha）。總共有一十八天。『禪』與『梵』都是清凈的意思。『云驅霧擁』是指來見佛時人數眾多，如同雲霧聚集。

『頭面作禮致敬精專請轉法輪隨宜說』。

『頭面著地，五輪具足』，這是佛法中上品禮，表示極其恭敬。『觀請』是五法中的一種。具備自利和他利兩種利益，所以諸佛凡有所說，都稱為『轉法輪』。『梵王』（Brahma）『帝釋』（Indra）都是觀請之人。『隨宜說』是方便的意思。

『如來』（Tathagata）尋思『善逝』（Sugata）通用的規則，遵循過去佛的美好規範，適應眾生的不同根器和低劣慾望。

『如來』就是『釋迦』（Shakya）。『善逝』指過去的佛，他們已經成就等正覺，脫離生死長夜，具備一切種智和二利功德，善事已經圓滿，所以稱為『善逝』。『通規』和『嘉謨』都是佛的方便善巧。『鄙欲』是指喜歡小乘佛法的心。《法華經》（Lotus Sutra）說：『尋念過去佛，所行方便力，我今所得道，亦應說三乘。』

當時，十方諸佛現身，一同讚美。

如來思惟方便法門的時候，十方諸佛都現身讚歎說：『善哉釋迦文，第一之導師，可用方便，隨宜說法。』

『一法乘分共創塵勞之域』。

這是方便法門的開啟。《涅槃經》（Nirvana Sutra）說：『一乘之法，隨宜說三。』生死煩惱的世界，稱為『塵勞域』。

由此，（佛）從菩提樹下起身，前往鹿野苑。

這是第七個（階段），在鹿野苑（Mrigadava）轉法輪的景象。『道樹』是指成佛之處的菩提樹。既然接受了勸請，將要轉法輪，就離開了菩提樹下，所以說『起』。『鹿園』（Mrigadava）是指……

【English Translation】 English version 'Amitabha' (Amitabha) is 'Boundless Light'. 'Abhasvara' (Abhasvara). The Third Dhyana Heaven has three heavens, namely 'Parittasubha' (Limited Radiance), 'Apramanasubha' (Immeasurable Radiance), and 'Subhakrtsna' (Universal Radiance). The Fourth Dhyana Heaven has nine heavens, namely 'Punyabhijana' (Merit-born), 'Punyaprasava' (Merit-produced), 'Brhatphala' (Great Fruit), 'Asanjnasattva' (Non-percipient Beings), 'Avrha' (No Trouble), 'Atapa' (No Heat), 'Sudrsa' (Good Appearance), 'Sudarshana' (Clear Vision), and 'Akanistha' (Akanistha). There are a total of eighteen heavens. 'Dhyana' and 'Brahma' both mean purity. 'Clouds driving and fog embracing' means that there were so many people coming to see the Buddha that they were like gathered clouds and fog.

'Bowing with head and face, paying homage with utmost sincerity, requesting the turning of the Dharma wheel, and speaking according to what is appropriate'.

'Head and face touching the ground, the five wheels complete' is the supreme form of reverence in the Buddha-dharma, indicating the utmost respect. 'Requesting' is one of the five dharmas. It embodies both self-benefit and benefiting others, so whatever the Buddhas say is called 'turning the Dharma wheel'. 'Brahma' (Brahma) and 'Indra' (Indra) are both those who make the request. 'Speaking according to what is appropriate' means skillful means.

'The Tathagata (Tathagata) contemplated the universal rules of the Sugata (Sugata), followed the excellent norms of the Buddhas of the past, and responded to the different capacities and inferior desires of beings'.

'Tathagata' is 'Shakya' (Shakya). 'Sugata' refers to the Buddhas of the past, who have already attained perfect enlightenment, escaped the long night of birth and death, possessed all-knowing wisdom and the merits of benefiting self and others, and whose good deeds have been completed, so they are called 'Sugata'. 'Universal rules' and 'excellent norms' are all the Buddha's skillful means. 'Inferior desires' refers to the mind that delights in the Hinayana. The Lotus Sutra (Lotus Sutra) says: 'Reflecting on the past Buddhas, the power of skillful means they practiced, the path I have now attained, I should also speak of the Three Vehicles'.

At that time, the Buddhas of the ten directions appeared and together offered words of praise.

When the Tathagata contemplated the expedient Dharma, the Buddhas of the ten directions all appeared and praised, saying: 'Excellent, Shakyamuni, the foremost guide, may you use skillful means and speak the Dharma according to what is appropriate'.

'Sharing the One Vehicle, together creating the realm of dust and toil'.

This is the opening of the expedient Dharma gate. The Nirvana Sutra (Nirvana Sutra) says: 'The Dharma of the One Vehicle is spoken as three according to what is appropriate'. The world of birth, death, afflictions, and troubles is called the 'realm of dust and toil'.

Therefore, (the Buddha) arose from the Bodhi tree and went to Mrigadava (Deer Park).

This is the seventh (stage), the scene of turning the Dharma wheel in Mrigadava (Deer Park). 'Bodhi tree' refers to the Bodhi tree at the place of enlightenment. Having received the invitation and being about to turn the Dharma wheel, he left the Bodhi tree, so it is said 'arose'. 'Mrigadava' (Deer Park) refers to...

。即初轉法輪處也。西域記云。在波羅奈國。昔釋迦佛因地修菩薩行時。化身為鹿王。名善鹿王。提婆達多名惡鹿王。各有五百眷屬同止此林。時國王名梵摩達。遊獵此林。二鹿王並眷屬俱在圍中。時善鹿王遂至王前啟白王曰。大王挍獵。燎原之次。我徒一千死在今日。然鹿死肉多。即日腐臭。愿王恩宥。許日供一鹿入王大廚。王有割鮮之膳。我徒延朝夕之命。王善其辭。遂俞所請。其兩群內。日輪一鹿。未嘗敢失。一日當次惡鹿群。一雌鹿鹿有胎。故告王延。俟後期不𠃔乃投善鹿王。王曰。悲哉慈母。恩及未形。汝自安心。吾當可代。時善鹿王自詣王廚。宰夫奏。王問其故。對曰。今日次一雌鹿有胎。乞延下次。無宜代者。然一日之命。誰不保惜。我今不忍。又慮失供。故自赴廚。愿王聽許。王嘆曰。善哉。汝有此心。我乃獸心爾。當斷肉味。無復日供。乃施此林為養鹿之園。佛觀此地有昔因緣。首來說法。報地恩也。

三月調根五人得度憍陳如悟慈尊之首喝創解標名。

三月調根者。俟其時也。佛觀五人根緣僅熟。乃往化度。猶未信受。佛現神變種種調練。計經三月。乃為三轉四諦十二行法輪。五人中憍陳如先悟解得法眼凈。即證阿羅漢。佛稱為阿若憍陳如。為出世第一弟子。梵云阿若。華言解。故

【現代漢語翻譯】現代漢語譯本：這裡就是最初轉法輪的地方。《西域記》記載，在波羅奈國（Varanasi，古印度城市名）。過去釋迦佛（Sakyamuni，佛教創始人）還在因地修行菩薩行（Bodhisattva practice，菩薩的修行）時，化身為鹿王，名叫善鹿王。提婆達多（Devadatta，佛陀的堂兄弟，常與佛作對）名叫惡鹿王。各自有五百眷屬一同居住在這片森林裡。當時國王名叫梵摩達（Brahmadatta，古印度國王名），在這片森林裡遊獵。兩隻鹿王和它們的眷屬都被圍困在獵場中。當時善鹿王於是走到國王面前稟告說：『大王您來打獵，燎原之際，我們一千多條生命今天就要喪生。然而鹿死後肉多，很快就會腐臭。希望大王您能恩準，允許我們每天供應一隻鹿進入王的大廚房。大王您有新鮮的膳食，我們也能延續朝夕的性命。』國王認為他的話很有道理，於是答應了他的請求。兩群鹿中，每天輪流一隻鹿，從未敢耽誤。有一天輪到惡鹿群，一隻雌鹿懷有身孕，所以請求延期。等到後期不被允許，於是投奔善鹿王。國王說：『可悲啊，慈愛的母親，恩惠及於未出生的生命。你安心吧，我應當可以代替。』當時善鹿王親自前往王的大廚房。廚師稟告國王，國王問他原因。他回答說：『今天輪到一隻雌鹿懷有身孕，請求延期到下次，沒有適合代替的。然而一天的性命，誰不珍惜？我現在不忍心，又擔心耽誤供應，所以親自來到廚房。希望大王您能允許。』國王感嘆道：『好啊，你有這樣的心。我簡直是禽獸不如。應當斷絕肉食，不再每天供應。』於是將這片森林施捨出來作為養鹿的園林。佛（Buddha，覺悟者）觀察到這片土地有過去的因緣，首先在這裡說法，報答土地的恩情。三個月調伏根機，五人得度，憍陳如（Ajnatakaundinya，五比丘之首）領悟，慈尊（Buddha，覺悟者）的首喝，創始了解脫的標名。三個月調伏根機，是等待時機成熟。佛觀察到五人的根機緣分將要成熟，於是前去教化度化，但他們仍然沒有信服接受。佛顯現神通變化，種種調伏訓練，總共經過三個月。於是為他們宣講三轉四諦十二行法輪（Three turnings of the Wheel of Dharma，佛教教義）。五人中憍陳如首先領悟，得到法眼凈（Dharma Eye，佛教術語），即證得阿羅漢（Arhat，佛教修行果位）。佛稱他為阿若憍陳如（Ajnatakaundinya，五比丘之首），是出世的第一位弟子。梵語阿若（Ajnata）的意思是『解』，所以。

【English Translation】 English version: This is the place where the first turning of the Dharma wheel took place. The Xiyu Ji (Records of the Western Regions) states that it was in the country of Varanasi (Varanasi, an ancient Indian city). In the past, when Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) was still cultivating the Bodhisattva path (Bodhisattva practice, the practice of a Bodhisattva) in his causal stage, he transformed into a deer king named Good Deer King. Devadatta (Devadatta, Buddha's cousin, often opposed to the Buddha) was named Evil Deer King. Each had five hundred followers living together in this forest. At that time, the king named Brahmadatta (Brahmadatta, an ancient Indian king) was hunting in this forest. Both deer kings and their followers were trapped in the hunting ground. Then, Good Deer King went before the king and reported, 'Great King, you are hunting, and at the time of the wildfire, more than a thousand of our lives will be lost today. However, the meat of dead deer is plentiful, but it will soon rot. May the Great King grant us grace and allow us to supply one deer to the King's kitchen every day. The King will have fresh meals, and we can prolong our lives morning and evening.' The king thought his words were reasonable, so he granted his request. From the two groups of deer, one deer was rotated daily, never daring to delay. One day, it was the turn of the Evil Deer King's group, and a doe was pregnant, so she requested a postponement. When it was not allowed later, she turned to Good Deer King. The king said, 'Alas, compassionate mother, your kindness extends to the unborn life. Rest assured, I should be able to take your place.' At that time, Good Deer King went to the King's kitchen himself. The cook reported to the king, and the king asked him the reason. He replied, 'Today it is the turn of a pregnant doe, requesting a postponement until next time, and there is no suitable replacement. However, who does not cherish a day's life? I cannot bear it now, and I am worried about delaying the supply, so I have come to the kitchen myself. May the Great King allow it.' The king sighed, 'Good, you have such a heart. I am worse than a beast. I should abstain from meat and no longer supply it daily.' So he donated this forest as a deer park. The Buddha (Buddha, the enlightened one) observed that this land had past causes and conditions, and first taught the Dharma here to repay the kindness of the land. For three months, he tamed the roots, and five people were liberated. Ajnatakaundinya (Ajnatakaundinya, the first of the five bhikkhus) understood, and the Compassionate One's (Buddha, the enlightened one) first shout established the name of liberation. Taming the roots for three months is waiting for the right time. The Buddha observed that the roots and conditions of the five people were about to mature, so he went to teach and liberate them, but they still did not believe and accept. The Buddha manifested supernatural powers and various taming practices, totaling three months. Then he preached the Three Turnings of the Wheel of Dharma (Three turnings of the Wheel of Dharma, Buddhist teachings) for them. Among the five people, Ajnatakaundinya first understood and obtained the Dharma Eye (Dharma Eye, Buddhist term), that is, he attained the Arhat (Arhat, Buddhist attainment). The Buddha called him Ajnatakaundinya (Ajnatakaundinya, the first of the five bhikkhus), who was the first disciple to leave the world. The Sanskrit word Ajnata (Ajnata) means 'understanding', so.

云創解標名也。餘四人相次得道。且憍陳如或云陳那。此云火器。蓋祖先因事火命姓也。率先得度。蓋有宿因。按因果經云。釋迦因地為忍辱仙人。在一山中修道。時憍陳如為國王。名歌利。受性暴惡。一日將諸婇女入山。獵倦假寐。時諸侍臣入林采華。行至仙人庵前。仙為說法。良久王窹。不見諸女。攜劍尋覓。見在仙庵前。王怒問曰。汝何人。答忍辱仙人。又問得上地定耶。答未。王曰既未得上定。乃是凡夫。遂拔劍截下仙手足。見仙神色不動。遂問汝恨我耶。仙曰。不恨。愿我成佛先度于王。今既得道。先度陳如。即歌利王也。

舍利弗逢馬勝以傳言於途見諦。

梵云舍利弗多。此云鹙子。從母立名也。始為刪阇耶外道弟子。博達十八大論。辨才無敵。然常慨所學所師俱非真正。又鄙外道事行粗惡。一日途次逢馬勝比丘。持錫掌缽衣裳楚楚。行步徐雅。悅而問之汝師是誰。馬勝報曰。佛大沙門。是我之師。又問說何法。答曰。我出家日淺而無強記。今略以一偈相示。曰諸法因緣生。亦從因緣滅。我佛大沙門。常作如是說。於時舍利弗言下悟解。諦者實義也。馬勝即鹿苑初度五人中阿奢輪也。

采菽氏繼踵以師事率門屬以同歸。

采菽氏即大目乾連姓也。先與舍利弗同師。嘗立要云。若

【現代漢語翻譯】現代漢語譯本『云創』是憍陳如名字的另一種解釋。其餘四人依次得道。憍陳如，有的地方也寫作『陳那』，意為『火器』。大概是因為他的祖先以火為業，所以用這個作為姓氏。他是最早得度的，這其中必有前世的因緣。根據《因果經》記載，釋迦牟尼在過去世為忍辱仙人，在一座山中修行。當時的憍陳如是國王，名叫歌利王，性格暴虐。一天，他帶著眾多妃嬪入山打獵，疲倦后就睡著了。他的侍從們進入樹林採花，走到仙人的茅庵前。仙人為他們說法。過了很久，國王醒來，不見了妃嬪，就拿著劍尋找，看見她們在仙人的茅庵前。國王憤怒地問道：『你是什麼人？』仙人回答：『我是忍辱仙人。』國王又問：『你得到上地的禪定了嗎？』仙人回答：『還沒有。』國王說：『既然沒有得到上定的禪定，那就是凡夫。』於是拔出劍砍斷了仙人的手腳。看見仙人神色不變，就問：『你恨我嗎？』仙人說：『不恨。我願我成佛后先來度化你。』現在我已經得道，所以先來度化憍陳如，他就是當時的歌利王。

舍利弗在路上遇到馬勝比丘，聽聞佛法后證悟真諦。

梵語『舍利弗多』，翻譯成漢語是『鹙子』（Śāriputra）。這是隨他母親的名字而取的。他最初是刪阇耶（Sañjaya）外道的弟子，精通十八大論，辯才無礙。但他常常慨嘆自己所學和老師都不是真正的。又鄙視外道行為粗俗惡劣。一天，他在路上遇到馬勝（Aśvajit）比丘，他手持錫杖，拿著缽，衣著整潔，行走緩慢而文雅。舍利弗很高興，就問他：『你的老師是誰？』馬勝回答說：『佛陀大沙門是我的老師。』又問：『他說了什麼法？』回答說：『我出家時間短，記憶力不強，現在略用一個偈子告訴你，說：諸法因緣生，亦從因緣滅，我佛大沙門，常作如是說。』當時舍利弗聽后立刻領悟。『諦』就是真實義。馬勝就是鹿苑最初度化的五人中的阿奢輪。

采菽氏（Maudgalyāyana）跟隨舍利弗，以老師的禮節侍奉佛陀，並帶領他的門人一起歸順佛陀。

采菽氏就是大目乾連（Mahāmaudgalyāyana）的姓氏。他先前與舍利弗同拜一個老師，曾經立下誓言說，如果...

【English Translation】 English version 『Yun Chuang』 is another explanation of the name of Ajñāta Kauṇḍinya (Ajñāta Kauṇḍinya - one of the first five disciples of the Buddha). The other four attained enlightenment in succession. Ajñāta Kauṇḍinya, sometimes written as 『Chen Na』, means 『fire weapon』. It is probably because his ancestors were engaged in fire-related occupations, so they used this as their surname. He was the first to be liberated, which must be due to past causes. According to the Karma Sutra, Śākyamuni (Śākyamuni - the historical Buddha) in a past life was the Sage of Patience, practicing in a mountain. At that time, Ajñāta Kauṇḍinya was a king named King Kali (Kali - a cruel king in a past life of Ajñāta Kauṇḍinya), who was cruel by nature. One day, he took many concubines into the mountain to hunt, and fell asleep due to fatigue. His attendants entered the forest to pick flowers and came to the sage's hermitage. The sage preached to them. After a long time, the king woke up and, not seeing the concubines, searched with his sword and saw them in front of the sage's hermitage. The king angrily asked: 『Who are you?』 The sage replied: 『I am the Sage of Patience.』 The king then asked: 『Have you attained the samadhi of the upper realms?』 The sage replied: 『Not yet.』 The king said: 『Since you have not attained the samadhi of the upper realms, you are just a mortal.』 Then he drew his sword and cut off the sage's hands and feet. Seeing that the sage's expression did not change, he asked: 『Do you hate me?』 The sage said: 『I do not hate you. I wish that after I become a Buddha, I will first liberate you.』 Now that I have attained enlightenment, I will first liberate Ajñāta Kauṇḍinya, who was King Kali at that time.

Śāriputra (Śāriputra - one of the two chief disciples of the Buddha) met Aśvajit (Aśvajit - one of the first five disciples of the Buddha) on the road and, after hearing the Dharma, realized the truth.

The Sanskrit word 『Śāriputra』 translates to 『Śārika's son』 in Chinese. This name was taken after his mother. He was initially a disciple of the heretic Sañjaya (Sañjaya - a wandering ascetic teacher), proficient in the eighteen great treatises, and unmatched in eloquence. However, he often lamented that what he had learned and his teacher were not genuine. He also despised the crude and evil practices of the heretics. One day, he met the bhikkhu Aśvajit on the road, who was holding a staff, carrying a bowl, and dressed neatly, walking slowly and gracefully. Śāriputra was very pleased and asked him: 『Who is your teacher?』 Aśvajit replied: 『The Buddha, the great śramaṇa, is my teacher.』 He then asked: 『What Dharma does he teach?』 He replied: 『I have been ordained for a short time and do not have a strong memory, but I will briefly tell you with a verse, saying: All dharmas arise from causes and conditions, and also cease from causes and conditions. My Buddha, the great śramaṇa, always says this.』 At that time, Śāriputra immediately understood upon hearing this. 『Truth』 is the real meaning. Aśvajit is Ajañña-Kondanna among the first five people who were converted in Deer Park.

Maudgalyāyana (Maudgalyāyana - one of the two chief disciples of the Buddha) followed Śāriputra, served the Buddha with the respect of a teacher, and led his followers to submit to the Buddha together.

Cai Shu Shi is the surname of Mahāmaudgalyāyana (Mahāmaudgalyāyana - one of the two chief disciples of the Buddha). He and Śāriputra previously had the same teacher, and once made a vow saying that if...

得甘露。愿共分之。其日見舍利弗歸。神色怡悅。乃問之。兄得勝法耶。舍利弗乃說其所遇。仍以偈示。目連亦悟正理。相謂曰。外道之法徒勞耳。二人同心。各領徒二百五十人投佛出家。佛命善來。鬚髮俱落。袈裟著身。佛告大眾。此二弟子。舍利弗智慧第一。目乾連神通第一。

迦葉氏匯跡以降心領火徒而回席。

迦葉氏即事火外道優婁頻羅姓也。佛欲化之。故往寓宿。迦葉辭無館舍。佛指龍堂。答云。龍性暴惡。恐害於仁。佛言無畏。即攝衣自入中坐。至夜龍歸。見佛遂怒。放火燒佛。佛入火光三昧。擔宇洞然。龍竄無所。惟見佛缽清涼。乃躍入其中。迦葉是夕見火熾然。謂其徒曰。彼沙門必受苦矣。至旦。佛擎缽出。示于迦葉。心既稍伏。請佛少住供養。然未肯受法。佛現五百神變。方乃歸依。與徒二百五十人一時剃落出家。障盡意解。成阿羅漢。所有祭火器悉棄水中。有親弟二人居於下流。一名伽耶。一名那提。亦事火龍。見流中祭器。奔來看省。見兄已成沙門。問其故。兄為說法。亦與徒二百五十人投佛出家。皆證道果。匯。類也。優婁為類。首二弟從之。易云。拔茅匯征之謂也。各與其徒棄火事佛。故云回席。

莫不甘露洪澍末尼普應。

甘露者天之上味。喻一乘妙法也。末

【現代漢語翻譯】現代漢語譯本：獲得了甘露（Amrita，不死之藥）。希望與你分享。當天，我看到舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）歸來，神色怡悅，便問他：『兄長得到了殊勝的佛法嗎？』舍利弗便說了他所遇到的事，並用偈語開示。目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）也領悟了正理。他們互相說道：『外道的法門只是徒勞罷了。』二人同心，各自帶領徒弟二百五十人投奔佛陀出家。佛陀說『善來』，他們的鬚髮都自然脫落，袈裟也穿在了身上。佛陀告訴大眾：『這兩位弟子，舍利弗智慧第一，目乾連神通第一。』

迦葉氏（Kasyapa，古印度仙人）匯合跡象，用降伏的心帶領事火的徒弟迴歸佛席。

迦葉氏，就是事火外道優婁頻羅（Uruvilva-kasyapa）的姓氏。佛陀想要度化他，所以前去借宿。迦葉推辭說沒有館舍，佛陀指著龍堂。迦葉回答說：『龍性暴惡，恐怕會傷害您。』佛陀說『無畏』，便整理衣物自己進入其中坐下。到了晚上，龍回來，見到佛陀便發怒，放火燒佛。佛陀進入火光三昧（Samadhi，一種冥想狀態），整個房屋洞然明亮，龍竄逃無處，只見佛陀的缽清涼。於是躍入其中。迦葉當晚見到火勢熾烈，對他的徒弟說：『那位沙門（Sramana，出家修行者）必定受苦了。』到了早晨，佛陀拿著缽出來，展示給迦葉看。迦葉的心稍微被降伏，請佛陀稍住接受供養，然而還不肯接受佛法。佛陀顯現五百種神變，迦葉這才歸依。與徒弟二百五十人一時剃髮出家。業障消除，心意解脫，成了阿羅漢（Arhat，已證得涅槃的修行者）。所有祭火的器具全部丟棄在水中。有親弟弟二人在下游居住，一個名叫伽耶（Gaya-kasyapa），一個名叫那提（Nadi-kasyapa），也都是事火龍的。見到水中漂流的祭器，奔跑來看望，見到哥哥已經成了沙門，問他緣故。哥哥為他們說法，他們也與徒弟二百五十人投奔佛陀出家，都證得了道果。匯，是聚集的意思。優婁是首領，兩個弟弟跟隨他。易經說，拔茅草連著根，聚集在一起前進。各自與他們的徒弟放棄事火而信奉佛陀，所以說迴歸佛席。

沒有不感受到甘露（Amrita，不死之藥）的洪大降注，末尼（Mani，如意寶珠）普遍應現。

【English Translation】 English version: He obtained Amrita (nectar of immortality). He wished to share it. That day, he saw Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) returning with a joyful expression. He asked him, 'Brother, have you obtained the supreme Dharma?' Sariputra then recounted what he had encountered and revealed it in verse. Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) also awakened to the correct principle. They said to each other, 'The ways of the heretics are in vain.' The two, with one mind, each led two hundred and fifty disciples to join the Buddha's order. The Buddha said, 'Welcome,' and their hair and beards fell off naturally, and they were clothed in robes. The Buddha told the assembly, 'These two disciples, Sariputra is foremost in wisdom, and Maudgalyayana is foremost in supernatural powers.'

Kasyapa (an ancient Indian sage) gathered the signs, and with a subdued heart, led his fire-worshipping disciples back to the Buddha's seat.

Kasyapa was the family name of the fire-worshipping heretic Uruvilva-kasyapa. The Buddha wished to convert him, so he went to seek lodging. Kasyapa declined, saying there was no guesthouse. The Buddha pointed to the dragon hall. Kasyapa replied, 'The dragon's nature is violent and evil, I fear it will harm you.' The Buddha said, 'Have no fear,' and arranged his robes and sat down inside. At night, the dragon returned and, seeing the Buddha, became angry and set fire to him. The Buddha entered the Samadhi (a state of meditation) of fiery light, and the entire house became brightly lit. The dragon fled, finding nowhere to go, and only saw the Buddha's bowl, which was cool and clear. So it leaped into it. That night, Kasyapa saw the fire blazing and said to his disciples, 'That Sramana (a wandering ascetic) must be suffering.' In the morning, the Buddha came out holding the bowl, showing it to Kasyapa. Kasyapa's heart was slightly subdued, and he invited the Buddha to stay and receive offerings, but he was still unwilling to accept the Dharma. The Buddha manifested five hundred supernatural transformations, and only then did Kasyapa take refuge. He and his two hundred and fifty disciples shaved their heads and joined the order at once. Their karmic obstacles were cleared, their minds were liberated, and they became Arhats (enlightened beings who have attained Nirvana). All the fire-worshipping implements were discarded into the water. He had two younger brothers living downstream, one named Gaya-kasyapa and the other Nadi-kasyapa, who also worshipped fire dragons. Seeing the sacrificial implements floating in the water, they ran to investigate and saw that their brother had become a Sramana. They asked him the reason. Their brother preached the Dharma to them, and they also joined the Buddha's order with their two hundred and fifty disciples, and all attained the fruit of the Path. 'Hui' means to gather. Uruvilva was the leader, and the two younger brothers followed him. The Book of Changes says, 'Pulling up thatch, the roots are connected, gathering together to advance.' Each with their disciples abandoned fire worship and believed in the Buddha, so it is said they returned to the Buddha's seat.

There is none who does not feel the vast downpour of Amrita (nectar of immortality), and the Mani (wish-fulfilling jewel) universally appears.

尼者或云摩尼。此云無垢。即珠寶也。以其珠體圓瑩。對物現色。喻佛自在。普應群機。隨根授法也。

天界人界。

天界者。佛成道二十七日。在他化自在天宮。天王請說十地經。後來又在彼說般若理趣經。在摩醯首羅天宮說文殊千缽經。在忉利天宮普遍光明閣說一字奇特佛頂經。併爲母摩耶夏三月說法等。人界者謂五竺十六諸國等處。

鸚林尸林。

鸚林者。百緣經云。佛自舍衛國行詣摩竭提國。中途有鸚鵡林。其鸚鵡王並諸眷屬飛翔宮中。迎請世尊眾僧。愿於我林一宿。使我供養。佛即許之。與僧俱入林中坐定。鸚鵡眾見佛相好光明。眾僧威儀寂靜。各生歡喜信心。同日命終。生忉利天。尸林者。涅拌經云。佛一時在恒河岸屍首林中。爾時世尊取少樹葉告諸比丘。我今手中葉多耶。一切大地葉多。諸比丘言。世尊。一切大地葉多。不可稱計。如來手中。少不足言。佛言。我所覺了一切諸法。如大地草木葉。為諸眾生所宣說者。如我手中葉也。

或鷺池。

王舍城迦蘭陀竹林園有白鷺池。佛說第十六會般若經。

或鷲嶺。

在王舍城。梵云耆阇崛山是也。佛說大般若並法華等諸經。

或海殿。

佛在難陀龍王宮吉祥摩尼寶藏大云道場寶樓中說大云

【現代漢語翻譯】現代漢語譯本：有人說摩尼（Mani），這裡指的是『無垢』，也就是珠寶。因為這種珠寶的珠體圓潤光亮，能映現外界物體的顏色，比喻佛的自在，普遍地適應各種根器的眾生，隨其根性傳授佛法。天界和人界。天界指的是，佛陀成道后第二十七天，在他化自在天宮，天王請求佛陀宣說《十地經》。後來又在那裡宣說了《般若理趣經》。在摩醯首羅（Maheśvara）天宮宣說了《文殊千缽經》。在忉利（Trāyastriṃśa）天宮普遍光明閣宣說《一字奇特佛頂經》，並且爲了母親摩耶（Māyā）在夏季三個月說法等等。人界指的是五印度和十六個國家等地。鸚鵡林和尸林。鸚鵡林出自《百緣經》，經中說，佛陀從舍衛國（Śrāvastī）前往摩竭提國（Magadha），途中經過一片鸚鵡林。鸚鵡王和它的眷屬飛到空中，迎接世尊和眾僧，希望能在它們的林中留宿一晚，以便供養。佛陀答應了，和僧眾一起進入林中坐定。鸚鵡們看到佛陀的相好光明，僧眾的威儀寂靜，都生起了歡喜和信心，同一天命終，轉生到了忉利天。尸林出自《涅槃經》，經中說，佛陀一時在恒河岸邊的屍首林中。當時世尊取了少許樹葉，告訴眾比丘：『我現在手中的樹葉多，還是一切大地的樹葉多？』比丘們回答說：『世尊，一切大地的樹葉多，不可稱量計算。如來手中的樹葉，少得不足一提。』佛陀說：『我所覺悟的一切諸法，就像大地上的草木樹葉；為眾生所宣說的，就像我手中的樹葉一樣。』或者鷺池。王舍城（Rājagṛha）迦蘭陀竹林園（Kalandaka Venuvana）有白鷺池。佛陀在那裡宣說了第十六會《般若經》。或者鷲嶺。在王舍城，梵語叫做耆阇崛山（Gṛdhrakūṭa），也就是靈鷲山。佛陀在那裡宣說了《大般若經》以及《法華經》等諸多經典。或者海殿。佛陀在難陀（Nanda）龍王宮吉祥摩尼寶藏大云道場寶樓中宣說了《大云經》。

【English Translation】 English version: Some say Mani (摩尼), which here means 'stainless,' that is, jewels. Because the jewel's body is round and bright, reflecting the colors of objects, it is a metaphor for the Buddha's freedom, universally adapting to the various capacities of beings, and teaching the Dharma according to their nature. The realms of gods and humans. The realm of gods refers to the twenty-seventh day after the Buddha's enlightenment, in the Paranirmitavasavarti (他化自在) Heaven, the heavenly king requested the Buddha to expound the Ten Bhumi Sutra. Later, he also expounded the Prajnaparamita-naya-sutra there. In the Maheśvara (摩醯首羅) Heaven, he expounded the Manjushri Thousand Bowls Sutra. In the Trayastrimsa (忉利) Heaven's Universal Light Pavilion, he expounded the Ekaksara-usnisacakra-sutra, and also taught the Dharma for his mother Maya (摩耶) for three months in the summer, and so on. The human realm refers to the five Indias and sixteen countries, and so on. Parrot Grove and Corpse Forest. Parrot Grove comes from the Avadana Sutra, which says that the Buddha went from Śrāvastī (舍衛國) to Magadha (摩竭提國), and passed through a parrot grove on the way. The parrot king and his retinue flew into the air to welcome the World Honored One and the Sangha, hoping to stay overnight in their grove for offerings. The Buddha agreed and entered the grove with the Sangha and sat down. The parrots saw the Buddha's auspicious marks and bright light, and the Sangha's dignified silence, and they all generated joy and faith, and died on the same day, and were reborn in the Trayastrimsa Heaven. Corpse Forest comes from the Nirvana Sutra, which says that the Buddha was once in the corpse forest on the bank of the Ganges River. At that time, the World Honored One took a few leaves and told the Bhikkhus: 'Are there more leaves in my hand now, or more leaves on all the earth?' The Bhikkhus replied: 'World Honored One, there are more leaves on all the earth, which cannot be measured. The leaves in the Tathagata's hand are insignificant.' The Buddha said: 'All the Dharmas that I have realized are like the grass and trees on the earth; what is preached to sentient beings is like the leaves in my hand.' Or Heron Pond. In the Kalandaka Venuvana (迦蘭陀竹林園) of Rajagṛha (王舍城) is the Heron Pond. The Buddha expounded the sixteenth assembly of the Prajnaparamita Sutra there. Or Vulture Peak. In Rajagṛha, in Sanskrit called Gṛdhrakūṭa (耆阇崛山), that is, Vulture Peak. The Buddha expounded the Mahaprajnaparamita Sutra and the Lotus Sutra and many other sutras there. Or Ocean Palace. The Buddha expounded the Mahamegha Sutra in the auspicious Mani Treasure Great Cloud Dharma Assembly Treasure Pavilion in the Nanda (難陀) Dragon King Palace.

輪請雨經。

或庵園。

庵摩羅果名也。園中多植此果。佛說凈名等經。

或獼猴江。

近毗耶離城有獼猴池。池上有山精舍。佛在中入不動三昧。度五百商人。皆證阿羅漢。時大眾問佛耶輸陀羅比丘尼及五百商人往昔因緣等。

或火龍窟。

西域記云。北印土城西有大洞窟。是瞿波龍王所居。其龍忽發噁心。欲害王壞國。佛知乃運神足往彼。龍王見佛歡喜。噁心乃息。佛為說法。授不殺戒。因請留佛住此受我供養。佛言。吾將寂滅。今為汝留影至吾滅度后。汝噁心若起。當觀吾影。仍遣五百羅漢住此受汝供養。作福田也。因茲國王城邑永無憂患。記云。唐三藏奘法師親往禮拜供養。佛影遠望則金色炳耀。近則無視。

或住波羅奈。

正梵語云波羅痆斯。華言江繞國。佛說出曜．時世．轉法輪等經。

或居摩竭提。

唐言無恚害國。佛說華嚴．本起．賢愚等經。

或依堅固林。

梵云沙羅。此云堅固。瑤法師譯云堅林。即佛臨滅最後說大般涅槃等經。

或止音樂樹。

在維耶離城。佛居樹下說灌頂拔除生死得度經。

或海濵楞伽頂。

山在南天竺海邊。梵云楞伽。華言不可往。唯得神通者可到。佛居彼說經。名

【現代漢語翻譯】現代漢語譯本《輪請雨經》

或在庵園（Amravana，芒果園）。

庵摩羅（Amra）是一種水果的名稱。園中種植了很多這種水果。佛陀在此宣說了《維摩詰所說經》等經典。

或在獼猴江。

靠近毗耶離城（Vaishali）有一個獼猴池。池上有山間精舍。佛陀在那裡進入不動三昧，度化了五百名商人，他們都證得了阿羅漢果位。當時大眾問佛陀關於耶輸陀羅（Yashodhara）比丘尼和五百名商人往昔的因緣等。

或在火龍窟。

《大唐西域記》記載，在北印度一座城的西邊，有一個大洞窟，是瞿波龍王（Gopala Dragon King）所居住的地方。這條龍王忽然生起惡念，想要危害國王，破壞國家。佛陀知道后，運用神足通來到那裡。龍王見到佛陀非常歡喜，惡念隨即消失。佛陀為龍王說法，並授予不殺戒。龍王因此請求佛陀留在此地接受他的供養。佛陀說：『我將要寂滅，現在為你留下我的身影，等到我滅度后，如果你的惡念再生起，就觀看我的身影。』佛陀還派遣了五百羅漢住在這裡接受龍王的供養，作為福田。因此，國王和城邑永遠沒有憂患。《大唐西域記》記載，唐朝的三藏法師玄奘親自前去禮拜供養。佛陀的身影從遠處看是金色的，光芒四射，但靠近了就看不見了。

或住在波羅奈（Varanasi）。

正確的梵語是波羅痆斯（Baranasi），漢譯為江繞國。佛陀在此宣說了《出曜經》、《時世經》、《轉法輪經》等經典。

或居住在摩竭提（Magadha）。

唐朝話的意思是無恚害國。佛陀在此宣說了《華嚴經》、《本起經》、《賢愚經》等經典。

或依靠在堅固林。

梵語是沙羅（Shala），漢譯為堅固。鳩摩羅什法師翻譯為堅林。即佛陀臨近涅槃時最後宣說了《大般涅槃經》等經典。

或停留在音樂樹。

在維耶離城（Vaishali）。佛陀居住在樹下宣說了《灌頂拔除生死得度經》。

或在海濱楞伽頂（Lanka）。

山在南天竺海邊。梵語是楞伽（Lanka），漢譯為不可往。只有得到神通的人才可以到達。佛陀在那裡宣說經典，名稱是…… English version 《Wheel Requesting Rain Sutra》

Or in Amravana (mango garden).

Amra is the name of a fruit. Many of these fruits are planted in the garden. The Buddha preached the Vimalakirti Sutra and other scriptures here.

Or at the Monkey River.

Near the city of Vaishali, there is a Monkey Pond. There is a mountain hermitage above the pond. The Buddha entered the immovable samadhi there, and saved five hundred merchants, all of whom attained the status of Arhat. At that time, the crowd asked the Buddha about the past causes and conditions of the Bhikkhuni Yashodhara and the five hundred merchants.

Or in the Fire Dragon Cave.

The Records of the Western Regions of the Great Tang Dynasty says that to the west of a city in North India, there is a large cave, which is the residence of the Gopala Dragon King. This Dragon King suddenly had evil thoughts and wanted to harm the king and destroy the country. When the Buddha knew about it, he used his divine powers to go there. The Dragon King was very happy to see the Buddha, and his evil thoughts disappeared immediately. The Buddha preached to the Dragon King and gave him the precept of not killing. Therefore, the Dragon King asked the Buddha to stay here and accept his offerings. The Buddha said, 'I am about to enter Nirvana. Now I will leave my shadow for you. After I pass away, if your evil thoughts arise again, look at my shadow.' The Buddha also sent five hundred Arhats to live here to receive the Dragon King's offerings as a field of merit. Therefore, the king and the city will never have worries. The Records of the Western Regions of the Great Tang Dynasty says that the Tang Dynasty's Tripitaka Master Xuanzang personally went to worship and make offerings. The Buddha's shadow looks golden and radiant from a distance, but it cannot be seen up close.

Or living in Varanasi.

The correct Sanskrit is Baranasi, which is translated into Chinese as 'country surrounded by rivers'. The Buddha preached the Sutra of the Collection of the Expositions, the Sutra of the Time, the Sutra of the Turning of the Wheel of Dharma, and other scriptures here.

Or residing in Magadha.

The meaning in the Tang Dynasty language is 'country without anger or harm'. The Buddha preached the Avatamsaka Sutra, the Sutra of the Origin, the Sutra of the Wise and the Foolish, and other scriptures here.

Or relying on the Firm Forest.

The Sanskrit is Shala, which is translated into Chinese as 'firm'. Kumarajiva translated it as 'Firm Forest'. That is, when the Buddha was approaching Nirvana, he finally preached the Mahaparinirvana Sutra and other scriptures.

Or staying at the Music Tree.

In the city of Vaishali. The Buddha lived under the tree and preached the Sutra of Consecration, Eradication of Birth and Death, and Attainment of Salvation.

Or on the top of Lanka (Lanka) on the seashore.

The mountain is on the seashore of South India. The Sanskrit is Lanka, which is translated into Chinese as 'cannot go'. Only those who have attained supernatural powers can reach it. The Buddha preached scriptures there, and the name is...

【English Translation】《Wheel Requesting Rain Sutra》

Or in Amravana (mango garden).

Amra is the name of a fruit. Many of these fruits are planted in the garden. The Buddha preached the Vimalakirti Sutra and other scriptures here.

Or at the Monkey River.

Near the city of Vaishali, there is a Monkey Pond. There is a mountain hermitage above the pond. The Buddha entered the immovable samadhi there, and saved five hundred merchants, all of whom attained the status of Arhat. At that time, the crowd asked the Buddha about the past causes and conditions of the Bhikkhuni Yashodhara and the five hundred merchants.

Or in the Fire Dragon Cave.

The Records of the Western Regions of the Great Tang Dynasty says that to the west of a city in North India, there is a large cave, which is the residence of the Gopala Dragon King. This Dragon King suddenly had evil thoughts and wanted to harm the king and destroy the country. When the Buddha knew about it, he used his divine powers to go there. The Dragon King was very happy to see the Buddha, and his evil thoughts disappeared immediately. The Buddha preached to the Dragon King and gave him the precept of not killing. Therefore, the Dragon King asked the Buddha to stay here and accept his offerings. The Buddha said, 'I am about to enter Nirvana. Now I will leave my shadow for you. After I pass away, if your evil thoughts arise again, look at my shadow.' The Buddha also sent five hundred Arhats to live here to receive the Dragon King's offerings as a field of merit. Therefore, the king and the city will never have worries. The Records of the Western Regions of the Great Tang Dynasty says that the Tang Dynasty's Tripitaka Master Xuanzang personally went to worship and make offerings. The Buddha's shadow looks golden and radiant from a distance, but it cannot be seen up close.

Or living in Varanasi (Varanasi).

The correct Sanskrit is Baranasi, which is translated into Chinese as 'country surrounded by rivers'. The Buddha preached the Sutra of the Collection of the Expositions, the Sutra of the Time, the Sutra of the Turning of the Wheel of Dharma, and other scriptures here.

Or residing in Magadha (Magadha).

The meaning in the Tang Dynasty language is 'country without anger or harm'. The Buddha preached the Avatamsaka Sutra, the Sutra of the Origin, the Sutra of the Wise and the Foolish, and other scriptures here.

Or relying on the Firm Forest.

The Sanskrit is Shala, which is translated into Chinese as 'firm'. Kumarajiva translated it as 'Firm Forest'. That is, when the Buddha was approaching Nirvana, he finally preached the Mahaparinirvana Sutra and other scriptures.

Or staying at the Music Tree.

In the city of Vaishali. The Buddha lived under the tree and preached the Sutra of Consecration, Eradication of Birth and Death, and Attainment of Salvation.

Or on the top of Lanka (Lanka) on the seashore.

The mountain is on the seashore of South India. The Sanskrit is Lanka, which is translated into Chinese as 'cannot go'. Only those who have attained supernatural powers can reach it. The Buddha preached scriptures there, and the name is...

入楞伽山經。

或山際補陀巖。

梵語具云補怛洛迦。今訛略云補陀。此云小白華。謂此山多生此華。香氣遠聞。是觀自在菩薩住處。佛在彼說十一面觀自在經。

或迦蘭陀竹園。

梵云迦蘭陀。華言好音。即西域禽名也。謂迦蘭陀長者同類婆娑羅王同施立精舍。請佛眾住止。

或舍衛國金地。

梵雲室羅伐。訛云舍衛。華言聞物城。其中有長者名須達拏。華言善施。常賑恤孤貧。國人重之。同號給孤獨長者。因往王舍城護彌長者家為子求婦。見其家備設香華飲饌。來日請佛。須達拏本事外道。乍聞佛名。心寒毛豎。是夜便往禮佛聞法。即發先業。得正信心。便證初果。遂請佛歸國。佛許之。及歸家。卜勝地。惟祇陀太子園高爽方廣。堪建精舍。往白太子。太子戲曰。若布金滿園。即我當賣。須達喜曰。此園屬我矣。歸家運金亥布八十頃。由是買得。建立精舍。曰祇桓。今呼佛寺為金地金田者。因此也。

或應念而空現。

波斯匿王及末利夫人遇佛信法已。共言。我女勝鬘。聰慧利根通敏易悟。若得見佛必速得道。宜遣信報之。勝鬘聞佛功德。歡喜頂受。說偈贊佛。愿佛慈慜令我得見。作此念時。釋迦如來忽于空中現無比身。勝鬘見之。對佛說十受三愿等一十五章

【現代漢語翻譯】現代漢語譯本《入楞伽山經》。

或在山際補陀巖（梵語為補怛洛迦，意為小白華，觀自在菩薩的住所）。

梵語完整的說法是補怛洛迦（Potalaka）。現在訛略地稱為補陀（P陀）。這裡的意思是小白華。說這座山多生長這種花，香氣遠播。是觀自在菩薩（Avalokiteśvara）居住的地方。佛在那裡宣說了《十一面觀自在經》。

或在迦蘭陀竹園（意為好音，一種西域禽鳥的名字）。

梵語是迦蘭陀（Kalandaka），翻譯成華語是好音。指一種西域禽鳥的名字。迦蘭陀長者（Kalandaka）與婆娑羅王（Bimbisara）共同捐資建立了精舍，邀請佛和僧眾居住。

或在舍衛國金地（意為聞物城）。

梵語是室羅伐悉底（Śrāvastī），訛傳為舍衛（Śrāvastī）。華語的意思是聞物城。其中有一位長者名叫須達拏（Sudatta），華語的意思是善施，經常賑濟孤兒和貧困的人。國人都很敬重他，共同稱他為給孤獨長者（Anāthapiṇḍika）。因為前往王舍城（Rājagṛha）護彌長者（Śreṇika）家為兒子求娶妻子，看到他家準備了豐盛的香花和飲食，準備第二天請佛。須達拏原本信奉外道，乍一聽到佛的名字，內心感到寒冷，毛髮豎立。當晚便去禮佛聞法，立即懺悔了過去的罪業，獲得了真正的信心，並證得了初果。於是邀請佛前往自己的國家。佛答應了他。等到回到家，他占卜了一塊風水寶地，只有祇陀太子（Jeta）的花園地勢高爽，面積寬廣，適合建造精舍。他前去告訴太子，太子開玩笑說，如果用金子鋪滿整個花園，我就賣給你。須達拏高興地說，這座花園屬於我了。回家后，他運來金子鋪滿了八十頃的土地，因此買下了這座花園，建立了精舍，命名為祇桓（Jetavana）。現在稱呼佛寺為金地金田，就是因為這件事。

或應念而空中顯現。

波斯匿王（Prasenajit）和末利夫人（Mallikā）信奉佛法后，共同說道：『我的女兒勝鬘（Śrīmālā），聰慧敏銳，通達易悟，如果能夠見到佛，必定能夠迅速得道。』應該派人送信告訴她。勝鬘聽到佛的功德，歡喜地接受，並用偈頌讚嘆佛，祈願佛慈悲憐憫，讓她能夠見到佛。當她這樣想的時候，釋迦如來（Śākyamuni）忽然在空中顯現出無比的身相。勝鬘見到后，對佛宣說了十受三愿等一十五章的內容。

【English Translation】 English version 《Laṅkāvatāra Sūtra》.

Or at the Potalaka rock on the mountain's edge (Sanskrit for 'White Little Flower', the abode of Avalokiteśvara).

The full Sanskrit term is Potalaka. It is now abbreviated as P陀 (P陀). It means 'White Little Flower'. It is said that this mountain grows many of these flowers, and their fragrance spreads far. It is the dwelling place of Avalokiteśvara. The Buddha preached the 《Eleven-Faced Avalokiteśvara Sūtra》 there.

Or in the Kalandaka Bamboo Grove (meaning 'Good Sound', the name of a Western Region bird).

The Sanskrit term is Kalandaka, which translates to 'Good Sound' in Chinese. It refers to the name of a bird from the Western Regions. The elder Kalandaka and King Bimbisara jointly donated funds to build a monastery, inviting the Buddha and the Sangha to reside there.

Or in the Golden Land of Śrāvastī (meaning 'City of Heard Objects').

The Sanskrit term is Śrāvastī, corrupted to 舍衛 (Śrāvastī). In Chinese, it means 'City of Heard Objects'. Among them was an elder named Sudatta, which means 'Good Giver' in Chinese. He often provided relief to orphans and the poor. The people of the country respected him greatly, and together they called him Anāthapiṇḍika. Because he went to the house of the elder Śreṇika in Rājagṛha to seek a wife for his son, he saw that his family had prepared abundant incense, flowers, food, and drink, preparing to invite the Buddha the next day. Sudatta originally believed in external paths, and when he first heard the name of the Buddha, he felt cold in his heart and his hair stood on end. That night, he went to worship the Buddha and listen to the Dharma, immediately repenting of his past sins, gaining true faith, and attaining the first fruit. So he invited the Buddha to his country. The Buddha agreed. When he returned home, he divined a treasure land, only Prince Jeta's garden had high and wide terrain, suitable for building a monastery. He went to tell the prince, who joked, 'If you cover the entire garden with gold, I will sell it to you.' Sudatta happily said, 'This garden belongs to me.' After returning home, he transported gold to cover eighty acres of land, thus buying the garden and establishing a monastery named Jetavana. The current calling of Buddhist temples as Golden Land or Golden Field is because of this event.

Or appearing in the air in response to a thought.

After King Prasenajit and Queen Mallikā believed in the Buddha's Dharma, they said together, 'My daughter Śrīmālā is intelligent, sharp, and easily enlightened. If she can see the Buddha, she will surely attain the Way quickly.' They should send a letter to inform her. Śrīmālā heard of the Buddha's merits, joyfully accepted, and praised the Buddha with verses, praying that the Buddha would have compassion and allow her to see the Buddha. When she thought this, Śākyamuni Buddha suddenly appeared in the air with an unparalleled form. When Śrīmālā saw it, she spoke to the Buddha about the ten vows and three wishes, etc., in fifteen chapters.

。名勝鬘經。

或沒山而出宮。

佛從鷲峰山沒。忉利宮出。須彌山沒。炎摩宮出。乃至已上說華嚴等經。

或說法假於六方。

優婆塞戒經云。善生長者子白佛言。外道諸師教人晨朝禮六方。則得長壽富貴。佛法中有此禮否。佛言。亦有。所謂禮東方是檀波羅密多。禮南方尸波羅蜜多。禮西方羼提波羅蜜多。禮北方毗梨耶波羅蜜多。禮下方禪波羅蜜多。禮上方般若波羅蜜多。若能日日正觀禮拜供養。即得長壽富貴。

或化身變為三尺。

懼師羅長者身長三尺。佛為教化令歸正法。亦化身長三尺。經所謂應以此身得度者即現此身而為說法是也。

或掌覆而指變。

掌覆者。楞嚴經云。世尊以閻浮檀金手摩阿難頂。即時十方普佛世界六種震動。微塵如來住世界者各放寶光。同時來祇陀林灌阿難頂焉。指變者。凈名經云。螺髻梵王語舍利弗言。我見此土如自在天宮。舍利弗言。我見此土丘陵坈坎穢惡充滿。於是世尊以足指按地。即此時三千大千世界皆是七寶莊嚴。如寶莊嚴佛國。

或光流佛來或一身普集於多身。

法華經。大樂說菩薩欲見釋迦如來分身諸佛。爾時世尊放白毫相光。遍照十方各五百萬億那由佗河沙佛土。是時諸佛各將一大菩薩而為侍者皆來

【現代漢語翻譯】現代漢語譯本《勝鬘經》。

或隱沒于山中，卻從宮殿中顯現。

佛陀從鷲峰山隱沒，卻在忉利宮（Trayastrimsa，欲界六天之一）顯現；從須彌山（Sumeru，佛教宇宙觀中的中心山）隱沒，卻在炎摩宮（Yama，欲界六天之一）顯現。乃至以上所說的《華嚴經》等。

或者說法時，示現於六方。

《優婆塞戒經》中記載：善生長者子問佛陀說：『外道諸師教人早晨禮拜六方，就能得到長壽富貴。佛法中有這樣的禮拜嗎？』佛陀說：『也有。所謂禮拜東方，就是檀波羅蜜多（Dānapāramitā，佈施波羅蜜）；禮拜南方，是尸波羅蜜多（Śīlapāramitā，持戒波羅蜜）；禮拜西方，是羼提波羅蜜多（Kṣāntipāramitā，忍辱波羅蜜）；禮拜北方，是毗梨耶波羅蜜多（Vīryapāramitā，精進波羅蜜）；禮拜下方，是禪波羅蜜多（Dhyānapāramitā，禪定波羅蜜）；禮拜上方，是般若波羅蜜多（Prajñāpāramitā，智慧波羅蜜）。如果能每天正確地觀察、禮拜、供養，就能得到長壽富貴。』

或者化身變為三尺之身。

懼師羅長者身高三尺。佛陀爲了教化他，使他歸於正法，也化身成三尺之身。經中所說的『應以何身得度者，即現何身而為說法』就是這個意思。

或者手掌覆蓋，手指變化。

手掌覆蓋，出自《楞嚴經》：『世尊用閻浮檀金手摩阿難（Ānanda，佛陀十大弟子之一）的頭頂，當時十方普佛世界發生六種震動。微塵數般的如來，居住在世界中的，各自放出寶光，同時來到祇陀林（Jetavana，祇樹給孤獨園），灌頂阿難。』手指變化，出自《維摩詰經》：螺髻梵王對舍利弗（Śāriputra，佛陀十大弟子之一）說：『我見此土如自在天宮。』舍利弗說：『我見此土丘陵坎坷，穢惡充滿。』於是世尊用腳趾按地，當時三千大千世界都變成七寶莊嚴，如同寶莊嚴佛國。

或者光明流溢，佛陀降臨，或者一身普集於多身。

《法華經》中，大樂說菩薩想要見釋迦如來（Śākyamuni，佛教創始人）的分身諸佛。當時世尊放出白毫相光，遍照十方各五百萬億那由佗河沙佛土。這時諸佛各自帶領一大菩薩作為侍者前來。

【English Translation】 English version The Sutra of Queen Śrīmālā.

Sometimes disappearing into a mountain, yet emerging from a palace.

The Buddha disappeared from Mount Gridhrakuta (Vulture Peak), yet appeared in Trayastrimsa Heaven (Heaven of the Thirty-three); disappeared from Mount Sumeru (the central mountain in Buddhist cosmology), yet appeared in Yama Heaven. And so on, as described in the Avatamsaka Sutra and others.

Or sometimes teaching the Dharma, manifesting in the six directions.

The Upasaka Precept Sutra states: 'The son of the Good Growth Elder asked the Buddha: 'The heretical teachers teach people to bow to the six directions in the morning to obtain longevity and wealth. Does the Buddha Dharma have such a practice?' The Buddha said: 'Yes, it does. To bow to the East is Dana-paramita (Perfection of Giving); to bow to the South is Sila-paramita (Perfection of Morality); to bow to the West is Ksanti-paramita (Perfection of Patience); to bow to the North is Virya-paramita (Perfection of Effort); to bow to the Lower direction is Dhyana-paramita (Perfection of Meditation); to bow to the Upper direction is Prajna-paramita (Perfection of Wisdom). If one can correctly observe, bow, and make offerings daily, one will obtain longevity and wealth.'

Or sometimes transforming the body into three feet tall.

The Elder Kurura was three feet tall. The Buddha, in order to teach and transform him to return to the correct Dharma, also transformed his body to be three feet tall. The sutra says, 'To those who can be liberated by this body, he manifests this body and teaches the Dharma.' This is what it means.

Or sometimes covering with the palm and transforming the fingers.

Covering with the palm is from the Surangama Sutra: 'The World Honored One used his Jāmbūnada gold hand to rub the crown of Ānanda's (one of the ten great disciples of the Buddha) head. At that moment, the ten directions of all Buddha worlds shook in six ways. As many Tathagatas as there are dust motes, residing in the worlds, each released precious light and simultaneously came to Jetavana (Jetavana Anathapindika's Monastery) to anoint Ānanda's head.' Transforming the fingers is from the Vimalakirti Sutra: The Brahma King with the conch-shell hair spoke to Sariputra (one of the ten great disciples of the Buddha), 'I see this land as the palace of the Free Devas.' Sariputra said, 'I see this land as full of hills, pits, and filth.' Then the World Honored One pressed his toe on the ground, and at that moment, the three thousand great thousand worlds were all adorned with the seven treasures, like the Buddha Land adorned with treasures.

Or sometimes light flows and the Buddha comes, or one body universally gathers into many bodies.

In the Lotus Sutra, the Bodhisattva Great Joy of Eloquence wanted to see the manifested Buddhas of Shakyamuni Tathagata (the founder of Buddhism). At that time, the World Honored One released a white hair-mark light, illuminating five million billion nayutas of Ganges sands of Buddha lands in each of the ten directions. At this time, each of the Buddhas came, each bringing a great Bodhisattva as an attendant.

此土。如是諸佛皆是釋迦佛所化之身。

或此界便明於他界。

觀無量壽佛經。韋提希夫人求生凈土。爾時世尊即現十方諸佛凈土。令韋提希目觀自選愿生何處。韋提希即指阿彌陀佛國。我願生彼。佛教修十六觀。

或變凈而以凈覆穢。

佛方便報恩經。佛放大光照十方佛剎。有無量百千諸菩薩至。此時娑婆世界無諸山川林藪等。又法華經。三變土田十方嚴凈。又仁王經。佛為大眾現不可思議神變。令一佛土入無量佛土。無量佛土入一佛土。凈復現穢。穢復現凈。

或隨俗而即俗明真。

佛所說法不出二諦。二諦者。俗諦．真諦也。或言在俗諦而理歸真實。或即俗即真。或因俗明真。仁王經。波斯匿王問言。勝義諦中有世俗諦否。佛言。我今無說。汝今無聽。無說無聽是名一義二義也。又十六國王咸作是念。世尊大慈。普得利益。我等如何護國。由是如來因此說菩薩護佛果真實甚深般若。

若空谷之答響洪鐘之待扣矣。

此如來隨機赴感說法也。

其間所說阿含四有般若八空。

佛成道三十年內說此二教。蓋隨機投根故也。梵云阿含。華言法歸。是小乘教。有四部。一長阿含。二中阿含。三雜阿含。四增一阿含。此教說一切法有。故名四有。梵云般若

【現代漢語翻譯】現代漢語譯本『此土』。像這樣諸佛都是釋迦牟尼佛（Sakyamuni Buddha）所化現的身。

或者這個世界比其他世界更光明。

《觀無量壽佛經》。韋提希夫人（Vaidehi）請求往生凈土。當時世尊就顯現十方諸佛的凈土，讓韋提希夫人親眼觀看並選擇愿生之處。韋提希夫人就指向阿彌陀佛（Amitabha Buddha）國，說：『我願生在那裡。』佛陀教導修習十六觀。

或者將清凈的覆蓋在污穢之上。

《佛方便報恩經》。佛陀放出大光明照耀十方佛剎。有無量百千諸菩薩來到。此時娑婆世界（Saha world）沒有山川林藪等。又如《法華經》，三次變化土田，使十方莊嚴清凈。又如《仁王經》，佛陀為大眾顯現不可思議的神變，使一個佛土進入無量佛土，無量佛土進入一個佛土，清凈的又顯現為污穢，污穢的又顯現為清凈。

或者隨順世俗而即世俗彰顯真理。

佛陀所說的法不出二諦。二諦就是俗諦和真諦。或者說在俗諦中而道理歸於真實，或者即俗即真，或者因俗明真。《仁王經》中，波斯匿王（King Pasenadi）問道：『勝義諦（Paramartha-satya）中有世俗諦（Samvriti-satya）嗎？』佛陀說：『我現在沒有說，你現在沒有聽。無說無聽，這叫做一義二義。』又有十六國王都這樣想：『世尊大慈大悲，普遍得到利益。我們如何護國呢？』因此如來因此宣說菩薩護佛果真實甚深般若（Prajna）。

如果像空谷迴響，洪鐘等待敲擊一樣。

這是如來隨機應機說法。

其中所說的阿含（Agama）四有和般若（Prajna）八空。

佛陀成道三十年內宣說這二教，大概是隨機投合根機。梵語『阿含』，華語是『法歸』，是小乘教。有四部：一、《長阿含》，二、《中阿含》，三、《雜阿含》，四、《增一阿含》。此教說一切法有，所以叫做『四有』。梵語『般若』。

【English Translation】 English version 『This land.』 All these Buddhas are manifestations of Sakyamuni Buddha.

Or this world is brighter than other worlds.

The Sutra of Visualization of Amitayus Buddha. Lady Vaidehi sought rebirth in the Pure Land. At that time, the World-Honored One manifested the Pure Lands of all Buddhas in the ten directions, allowing Vaidehi to see and choose where she wished to be reborn. Vaidehi pointed to the land of Amitabha Buddha, saying, 『I wish to be born there.』 The Buddha taught her to cultivate the sixteen visualizations.

Or covering the impure with the pure.

The Sutra of the Buddha's Skillful Means of Repaying Kindness. The Buddha emitted great light, illuminating the Buddha-lands in the ten directions. Countless hundreds of thousands of Bodhisattvas arrived. At this time, the Saha world was without mountains, rivers, forests, or thickets. Also, in the Lotus Sutra, the land was transformed three times, making the ten directions adorned and pure. Also, in the Benevolent Kings Sutra, the Buddha manifested inconceivable spiritual powers for the assembly, causing one Buddha-land to enter countless Buddha-lands, and countless Buddha-lands to enter one Buddha-land; the pure appearing as impure, and the impure appearing as pure.

Or according to customs, revealing the truth through them.

The Dharma spoken by the Buddha does not go beyond the Two Truths. The Two Truths are the Conventional Truth (Samvriti-satya) and the Ultimate Truth (Paramartha-satya). Or it is said that the reasoning is based on conventional truth but returns to reality, or that the conventional is the real, or that the real is revealed through the conventional. In the Benevolent Kings Sutra, King Pasenadi asked, 『Is there conventional truth within the ultimate truth?』 The Buddha said, 『I am not speaking now, and you are not listening now. Not speaking and not listening is called one meaning and two meanings.』 Also, the sixteen kings all thought, 『The World-Honored One is greatly compassionate and benefits all universally. How can we protect our country?』 Therefore, the Tathagata spoke about the Bodhisattva's protection of the Buddha-fruit, the true and profound Prajna.

It is like an echo in an empty valley, or a bell waiting to be struck.

This is the Tathagata teaching the Dharma according to the capacity and needs of beings.

Among them are the Agama's Four Existence and the Prajna's Eight Emptinesses.

The Buddha taught these two teachings within thirty years of his enlightenment, probably to suit the capacities of beings. 『Agama』 in Sanskrit means 『Dharma Returns』 in Chinese, and it is the teaching of the Small Vehicle. There are four parts: 1. Dirghagama, 2. Madhyamagama, 3. Samyuktagama, 4. Ekottarikagama. This teaching says that all dharmas exist, so it is called 『Four Existence』. 『Prajna』 in Sanskrit.

。華言凈慧。是大乘教。說一切法空。有八部。故云八空。

密嚴華嚴佛藏地藏。

此四部大乘經名也。言地藏即十輪經也。

思益天之請問。

思益者。一梵天人名也。請問法義。從人立題。

楞伽山之語心。

入楞伽山經。大乘經也。此經以心為宗。故云語心。

萬行首楞嚴。

首楞嚴者。三昧名也。此經從所詮立題。

一乘無量義。

無量義處。亦三昧名也。從所詮立稱。

大悲芬陀利。

梵云芬陀利。此云白蓮華。從喻彰名也。

法炬陀羅尼。

梵云陀羅尼。此云總持。以法總持。有寂照之用。喻如炬。此從能喻所喻二名立稱。

無垢稱之說經。

梵云維摩羅詰。華言凈名。或云無垢。皆一義。蓋譯者巧拙也。

須達拏之瑞應。

梵雲鬚達拏。此云善施。即釋迦因地作太子舍一妻二子時之名也。此經從所詮立題。

釋迦如來成道記注卷之上卍新續藏第 75 冊 No. 1509 釋迦如來成道記注

釋迦如來成道記注卷之下

唐　太原　王勃　撰

錢唐月輪山居慧悟大師賜紫道誠　注

本事本生之別諷頌重頌之殊。

此十二分教之四名。類

【現代漢語翻譯】現代漢語譯本『華言凈慧』（Huayan Jinghui），指的是大乘教義，闡述一切法皆空的道理，包含八部經典，所以稱為『八空』。

『密嚴』（Miyan）、『華嚴』（Huayan）、『佛藏』（Fozang）、『地藏』（Dizang）。

這四部是大乘經典的名字。這裡說的『地藏』（Dizang）指的是《十輪經》。

『思益天之請問』（Siyitian zhi Qingwen）。

『思益』（Siyi）是一位梵天人的名字。他請問佛法義理，因此以人名作為經的題目。

『楞伽山之語心』（Lengqie Shan zhi Yuxin）。

《入楞伽山經》（Rulengqie Shan Jing）是大乘經典。這部經以心為根本宗旨，所以稱為『語心』。

『萬行首楞嚴』（Wanxing Shoulengyan）。

『首楞嚴』（Shoulengyan）是一種三昧的名稱。這部經從所詮釋的內容來立題。

『一乘無量義』（Yicheng Wuliangyi）。

『無量義處』（Wuliangyi Chu）也是一種三昧的名稱。從所詮釋的內容來命名。

『大悲芬陀利』（Dabei Fentuoli）。

梵語『芬陀利』（Fentuoli），翻譯成漢語是『白蓮華』（Bailianhua）。這是從比喻的角度來彰顯經名。

『法炬陀羅尼』（Faju Tuoluoni）。

梵語『陀羅尼』（Tuoluoni），翻譯成漢語是『總持』（Zongchi）。以佛法總攝持一切，具有寂靜和照用的作用，比喻為火炬。這是從能比喻和所比喻兩個方面來立名。

『無垢稱之說經』（Wugoucheng zhi Shuo Jing）。

梵語『維摩羅詰』（Weimoluoqi），漢語是『凈名』（Jingming），或者『無垢』（Wugou），都是一個意思。這只是譯者水平高低的問題。

『須達拏之瑞應』（Sudana zhi Ruiying）。

梵語『須達拏』（Sudana），漢語是『善施』（Shanshi），也就是釋迦牟尼佛在因地做太子時，捨棄一妻二子時的名字。這部經是從所詮釋的內容來立題。

《釋迦如來成道記注卷之上》卍新續藏第 75 冊 No. 1509 《釋迦如來成道記注》

《釋迦如來成道記注卷之下》

唐太原王勃撰

錢唐月輪山居慧悟大師賜紫道誠注

『本事』（Benshi）、『本生』（Bensheng）的區別，『諷頌』（Fengsong）、『重頌』（Chongsong）的差異。

這是十二分教中的四種名稱，類別。

【English Translation】 English version 『Huayan Jinghui』 (Huayan Jinghui, Pure Wisdom in Chinese) refers to the Mahayana teachings, explaining that all dharmas are empty, and includes eight scriptures, hence the name 『Eight Emptinesses』 (Bakong).

『Miyan』 (Miyan, Dense Array), 『Huayan』 (Huayan, Flower Garland), 『Fozang』 (Fozang, Buddha-store), 『Dizang』 (Dizang, Earth Treasury).

These four are the names of Mahayana scriptures. 『Dizang』 (Dizang) here refers to the 『Dasacakra Ksiti-garbha Sutra』 (Ten Wheels Sutra).

『Siyitian zhi Qingwen』 (Siyitian zhi Qingwen, Brahma Siyi's Questions).

『Siyi』 (Siyi) is the name of a Brahma. He asked about the meaning of the Dharma, so the scripture's title is based on his name.

『Lengqie Shan zhi Yuxin』 (Lengqie Shan zhi Yuxin, Speaking of Mind on Lanka Mountain).

『Lankavatara Sutra』 (Rulengqie Shan Jing) is a Mahayana scripture. This scripture takes the mind as its fundamental principle, so it is called 『Speaking of Mind』.

『Wanxing Shoulengyan』 (Wanxing Shoulengyan, Shurangama of Myriad Practices).

『Shoulengyan』 (Shoulengyan, Surangama) is the name of a samadhi. This scripture is titled based on the content it explains.

『Yicheng Wuliangyi』 (Yicheng Wuliangyi, One Vehicle Infinite Meaning).

『Wuliangyi Chu』 (Wuliangyi Chu, Infinite Meaning Abode) is also the name of a samadhi. It is named based on the content it explains.

『Dabei Fentuoli』 (Dabei Fentuoli, Great Compassion Pundarika).

The Sanskrit word 『Fentuoli』 (Fentuoli) is translated into Chinese as 『Bailianhua』 (Bailianhua, White Lotus). This highlights the scripture's name from the perspective of metaphor.

『Faju Tuoluoni』 (Faju Tuoluoni, Dharma Torch Dharani).

The Sanskrit word 『Tuoluoni』 (Tuoluoni) is translated into Chinese as 『Zongchi』 (Zongchi, Total Retention). It encompasses and upholds everything with the Dharma, possessing the function of stillness and illumination, likened to a torch. This name is established from both the metaphor and the object of the metaphor.

『Wugoucheng zhi Shuo Jing』 (Wugoucheng zhi Shuo Jing, Sutra Spoken by Vimalakirti).

The Sanskrit word 『Vimalakirti』 (Weimoluoqi), in Chinese is 『Jingming』 (Jingming, Pure Name), or 『Wugou』 (Wugou, Immaculate), all meaning the same thing. This is simply a matter of the translator's skill.

『Sudana zhi Ruiying』 (Sudana zhi Ruiying, Auspicious Response of Sudana).

The Sanskrit word 『Sudana』 (Sudana), in Chinese is 『Shanshi』 (Shanshi, Good Giving), which is the name of Sakyamuni Buddha when he was a prince in his causal stage, giving away his wife and two children. This scripture is titled based on the content it explains.

『Shijia Rulai Chengdao Jizhu Juan zhi Shang』 (Notes on Sakyamuni Tathagata's Attainment of Enlightenment, Volume 1) 『卍 New Continued Collection, Volume 75, No. 1509, Notes on Sakyamuni Tathagata's Attainment of Enlightenment』

『Shijia Rulai Chengdao Jizhu Juan zhi Xia』 (Notes on Sakyamuni Tathagata's Attainment of Enlightenment, Volume 2)

Written by Wang Bo of Taiyuan, Tang Dynasty

Commentary by Daocheng, Master Huiwu of Yuelun Mountain Residence in Qiantang, Granted Purple Robe

The difference between 『Benshi』 (Benshi, Jataka) and 『Bensheng』 (Bensheng, Previous Life), the distinction between 『Fengsong』 (Fengsong, Gatha) and 『Chongsong』 (Chongsong, Repeated Gatha).

These are four names among the twelve divisions of teachings, categories.

揚論云。本事者。謂如來說聖弟子前世等事。本生者。謂如來說菩薩本所修行相應等事。梵云伽佗。此云諷誦。謂以朦妙之言緝為讚詠等。梵云祇夜。此云應頌。如經云。欲重宣此義而說偈言是也。

像馬兔之三獸渡河。

次第喻菩薩．緣覺．聲聞人也。河喻十二因緣也。三人同悟而深淺不同矣。婆沙論云。三獸渡河。兔浮水上。馬及一半。像窮水底。

羊鹿牛之三車出宅。

法華經三車喻也。羊車喻聲聞乘。鹿車喻緣覺乘。牛車喻菩薩乘。三乘俱以運載為義。前二乘是方便施設。惟大白牛車是實。引重致遠。運載萬有。不遺一物者也。宅者。經云三界無安猶如火宅。又三界之身為邪見之宅也。

或謂之有空守中也。

此敘如來化儀說教不同也。初說有教。次說空教。皆為不了義。守在中道。不務速說。俟其時也。

或謂之無轉照持也。

空教但破有病緣。未顯真靈之性。只以一切差別之相為法。法是俗諦。照此諸法。無為無相。無生無滅。無增無減等義。是真諦。此之無字。非斷滅無。蓋是遮詮。意顯真空妙有真靈之性。令展轉推照任持修證也。

或謂之頓也漸也。

且眾生之根有利有鈍。故佛說教有頓有漸。今就教有化儀頓漸。應機頓漸。就人有

【現代漢語翻譯】現代漢語譯本：揚論中說：『本事』，是指如來說聖弟子前世等等的事情。『本生』，是指如來說菩薩過去所修行的相應等等的事情。梵語『伽佗』（Gatha），這裡翻譯為『諷誦』，是指用朦朧微妙的語言編輯成為讚美歌詠等等。梵語『祇夜』（Geya），這裡翻譯為『應頌』，例如經中說：『爲了再次宣說這個意義而說偈語』就是。

象、馬、兔這三種動物渡河。

依次比喻菩薩（Bodhisattva）、緣覺（Pratyekabuddha）、聲聞（Śrāvaka）這三種人。河流比喻十二因緣（Dvādaśāṅga）。三者一同領悟，但深淺程度不同。《婆沙論》中說：三種動物渡河，兔子浮在水上，馬淹及一半，像則沒入水底。

羊、鹿、牛這三種車子駛出房屋。

這是《法華經》（Lotus Sutra）中的三車比喻。羊車比喻聲聞乘（Śrāvakayāna），鹿車比喻緣覺乘（Pratyekabuddhayāna），牛車比喻菩薩乘（Bodhisattvayāna）。三乘都以運載為意義。前二乘是方便施設，只有大白牛車才是真實的，能夠承載重物到達遠方，運載萬有，不遺漏任何事物。房屋，經中說三界（Trailokya）沒有安寧，猶如火宅，又三界之身是邪見的房屋。

或者說是執著于有、空、守于中道。

這是敘述如來（Tathāgata）教化的方式不同。最初說有教，其次說空教，都是不了義。守在中道，不急於快速宣說，等待時機。

或者說是無，然後轉變、照耀、保持。

空教只是破除執著的病根，沒有顯現真靈的本性，只是把一切差別之相作為法。法是俗諦（Saṃvṛti-satya），照耀這些法，無為無相，無生無滅，無增無減等等意義，是真諦（Paramārtha-satya）。這個『無』字，不是斷滅的無，而是遮詮，意在顯現真空妙有真靈的本性，使之輾轉推照，任持修證。

或者說是頓悟，或者說是漸悟。

而且眾生的根器有利有鈍，所以佛陀（Buddha）說法有頓有漸。現在就教法來說，有化儀頓漸，應機頓漸。就人來說有……

【English Translation】 English version: The Yang Treatise states: 『Skill in previous lives』 refers to the Tathāgata speaking about the past lives of his noble disciples and other matters. 『Birth stories』 refers to the Tathāgata speaking about the corresponding practices of Bodhisattvas in their past lives and other matters. The Sanskrit term 『Gatha』 (伽佗) is translated here as 『recitation,』 referring to the use of obscure and subtle language to compose praises and hymns. The Sanskrit term 『Geya』 (祇夜) is translated here as 『responsive verse,』 as in the sutra that says, 『To reiterate this meaning, verses are spoken.』

The three animals, elephant, horse, and rabbit, cross the river.

These successively symbolize Bodhisattvas (菩薩), Pratyekabuddhas (緣覺), and Śrāvakas (聲聞). The river symbolizes the Twelve Nidānas (十二因緣). All three attain enlightenment, but to different depths. The Vibhasa states: When the three animals cross the river, the rabbit floats on the surface, the horse is submerged halfway, and the elephant reaches the bottom.

The three carts, sheep, deer, and ox, exit the house.

This is the parable of the three carts in the Lotus Sutra (法華經). The sheep cart symbolizes the Śrāvakayāna (聲聞乘), the deer cart symbolizes the Pratyekabuddhayāna (緣覺乘), and the ox cart symbolizes the Bodhisattvayāna (菩薩乘). All three vehicles share the meaning of conveyance. The first two vehicles are expedient means, while only the great white ox cart is real, capable of carrying heavy loads to distant places, transporting all things without omitting anything. The house, as the sutra says, is that the Three Realms (三界) are without peace, like a burning house, and the body of the Three Realms is the house of wrong views.

Or it is said to be clinging to existence, emptiness, or abiding in the Middle Way.

This describes the different methods of teaching employed by the Tathāgata (如來). First, he teaches about existence, then about emptiness, both of which are provisional. Abiding in the Middle Way, he does not rush to teach quickly, but waits for the opportune time.

Or it is said to be non-being, then transformation, illumination, and maintenance.

The teaching of emptiness only breaks the root of clinging, without revealing the nature of true awareness, only taking all differentiated appearances as Dharma. Dharma is conventional truth (Saṃvṛti-satya 俗諦), illuminating these Dharmas, unconditioned and without characteristics, without arising or ceasing, without increase or decrease, and other meanings, is ultimate truth (Paramārtha-satya 真諦). This word 『non-being』 is not annihilation, but rather a negation to reveal, intending to manifest the nature of true emptiness and wondrous existence, true awareness, enabling it to be transformed, illuminated, maintained, cultivated, and realized.

Or it is said to be sudden or gradual.

Moreover, sentient beings have sharp and dull faculties, so the Buddha (佛陀) teaches both suddenly and gradually. Now, in terms of teaching, there are sudden and gradual methods of transformation, and sudden and gradual responses to opportunities. In terms of people, there are…

教授方便頓漸。根性悟入頓漸。發意修證頓漸。

或謂之半也滿也。

涅槃經云。半字者是煩惱言說之本。滿字者是一切善法言說之本。但半字是不了義。滿字是了義。

或無說而常說。

般若經云。汝勿謂如來有所說法。若人言如來有所說法。則為謗佛。是人不解我所說義。有頌云。始於鹿野苑。終至䟦提河。中間五十年。未曾說一字。此約如來離法界外。及三世諸佛同。故云無說。若約俗諦。則何嘗不說。

或不聞而恒聞。

凈名經云。夫說法者無說無示。其聽法者無聞無得。此皆約第一義諦也。

或保任而可憑。

法華經云。我今為汝保任此事。終不虛也。此約一切眾生皆有佛性。皆得成佛也。

或加被而不忘。

阿難。佛成道后二十年方為侍者。佛前後所說法或不聞。或粗聞。乃至過去佛所說。盡能憶念。以佛加被力故。寶積經云。如來以佛神力加諸有情。令念宿住。而告之曰。汝今應念於過去世。已種如是諸善法根。彼諸有情以如來力。隨念皆知。

無小而不大。

此融會教體也。小謂小乘。大謂大乘。以如來逗根不同而法無大小之別也。文殊問經云。佛言未來世二十部小乘。譬如海水無有異味。皆從般若波羅蜜多出故。

【現代漢語翻譯】現代漢語譯本教授方便頓漸：教導的方式有方便法門，有頓悟和漸悟的區別。根性悟入頓漸：眾生的根器和領悟也有頓悟和漸悟的差別。發意修證頓漸：發起菩提心和修行證果也有頓悟和漸悟的途徑。

或謂之半也滿也：或者說教法有『半』和『滿』的說法。

《涅槃經》（Nirvana Sutra）云：『半字者是煩惱言說之本，滿字者是一切善法言說之本。但半字是不了義，滿字是了義。』

或無說而常說：或者說佛陀沒有說法，但又時時刻刻都在說法。

《般若經》（Prajna Sutra）云：『汝勿謂如來有所說法。若人言如來有所說法，則為謗佛。是人不解我所說義。』有頌云：『始於鹿野苑（Mrigadava，佛陀初轉法輪之地），終至䟦提河（Kusinagara，佛陀涅槃之地）。中間五十年，未曾說一字。』此約如來離法界外，及三世諸佛同，故云無說。若約俗諦，則何嘗不說？

或不聞而恒聞：或者說沒有聽聞，但又時時刻刻都在聽聞。

《凈名經》（Vimalakirti Sutra）云：『夫說法者無說無示，其聽法者無聞無得。』此皆約第一義諦也。

或保任而可憑：或者說佛陀保證此事，可以信賴。

《法華經》（Lotus Sutra）云：『我今為汝保任此事，終不虛也。』此約一切眾生皆有佛性，皆得成佛也。

或加被而不忘：或者說佛陀加持庇佑，不會忘記。

阿難（Ananda，佛陀的十大弟子之一）。佛成道后二十年方為侍者。佛前後所說法或不聞，或粗聞，乃至過去佛所說，盡能憶念。以佛加被力故。《寶積經》（Ratnakuta Sutra）云：『如來以佛神力加諸有情，令念宿住。而告之曰：汝今應念於過去世，已種如是諸善法根。彼諸有情以如來力，隨念皆知。』

無小而不大：沒有小乘，也就沒有大乘。

此融會教體也。小謂小乘（Hinayana），大謂大乘（Mahayana）。以如來逗根不同而法無大小之別也。《文殊問經》（Manjushri Questions Sutra）云：『佛言未來世二十部小乘，譬如海水無有異味，皆從般若波羅蜜多（Prajnaparamita，智慧到彼岸）出故。』

【English Translation】 English version Teaching expedients are gradual and sudden: The methods of teaching have expedient means, and there are differences between gradual and sudden enlightenment. The nature of beings and their entry into understanding are gradual and sudden: The faculties and understanding of sentient beings also have differences between gradual and sudden enlightenment. The arising of intention, cultivation, and realization are gradual and sudden: Arousing the Bodhi mind, cultivation, and realization of fruition also have gradual and sudden paths.

Or it is said to be 'half' or 'full': Or it is said that the teachings have 'half' and 'full' aspects.

The Nirvana Sutra says: 'The word 'half' is the root of afflictions and speech, and the word 'full' is the root of all good dharmas. But 'half' is not definitive, and 'full' is definitive.'

Or speaking constantly without speaking: Or it is said that the Buddha does not speak, yet speaks at all times.

The Prajna Sutra says: 'You should not say that the Tathagata has spoken any dharma. If someone says that the Tathagata has spoken any dharma, they are slandering the Buddha. This person does not understand the meaning of what I have said.' There is a verse that says: 'Beginning at Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma), ending at Kusinagara (where the Buddha entered Nirvana). In between, for fifty years, not a single word was spoken.' This refers to the Tathagata being beyond the realm of dharma, and is the same for all Buddhas of the three times, hence it is said that there is no speaking. If speaking from the perspective of conventional truth, then when has there ever been a time when he did not speak?

Or constantly hearing without hearing: Or it is said that there is no hearing, yet there is hearing at all times.

The Vimalakirti Sutra says: 'Those who expound the Dharma do not speak or show, and those who listen to the Dharma do not hear or attain.' This all refers to the ultimate truth.

Or entrusting and relying: Or it is said that the Buddha guarantees this matter and it can be trusted.

The Lotus Sutra says: 'I now guarantee this matter for you, and it will never be false.' This refers to all sentient beings having Buddha-nature and all being able to attain Buddhahood.

Or being blessed without forgetting: Or it is said that the Buddha blesses and protects, and will not forget.

Ananda (one of the ten great disciples of the Buddha). He became an attendant twenty years after the Buddha attained enlightenment. The dharmas spoken by the Buddha before and after, whether not heard, or heard vaguely, even those spoken by past Buddhas, he could remember them all. This was due to the power of the Buddha's blessing. The Ratnakuta Sutra says: 'The Tathagata uses the Buddha's divine power to bless all sentient beings, causing them to remember their past lives. And he tells them: You should now remember in past lives, you have already planted such roots of good dharmas. Those sentient beings, by the power of the Tathagata, all know as they remember.'

Nothing is small without being large: There is no Hinayana without Mahayana.

This integrates the essence of the teachings. 'Small' refers to Hinayana (Small Vehicle), and 'large' refers to Mahayana (Great Vehicle). Because the Tathagata accommodates different faculties, the Dharma has no distinction of small or large. The Manjushri Questions Sutra says: 'The Buddha said that the twenty schools of Hinayana in the future will be like seawater with no different taste, all coming from Prajnaparamita (Perfection of Wisdom).'

無邊而不中。

有無二見。良由惑見殊致。及乎會歸中道。則泯然一味矣。

三乘同入一佛乘。

涅槃經云。一乘者名為佛性。以是義故。一切眾生皆有一乘也。法華經云。十方佛土中。惟有一乘法。無二亦無三。

三性同歸一法性。

法性者佛性也。涅槃經云。聲聞性。緣覺性。菩薩性。無有差別。同一法性也。

真可謂父母孩孺導師險夷。

涅槃經云。佛念一切眾生。猶如赤子。故佛為眾生慈父母也。法華經云。今為汝等作大導師。知諸生死險難長遠。言險者即三界生死惡趣也。夷者即一乘妙道也。華嚴經云。佛於一切眾生如慈父。廣大利益故。如慈母。出生佛種故。為導。令究竟至安穩處故。為師。令入真實法中故。

懸日月于幽宵。

金光明經云。無上佛日大光普照。又云。安住三界如日照晝。華嚴經云。月有四奇特。一映蔽一切星宿光明。二隨時示現盈虧。三於世間澄清水中影無不現。四一切見者皆對目前。如來出世亦復如是。一映蔽一切二乘外道。二隨其所宜示現壽命長短。三一切世界清深心眾生菩提器中影無不現。四一切眾生有瞻對者。皆謂如來惟現我前。隨其心樂而為說法。又大婆娑論云。月麗高天有二種利益。一照于幽暗。二滋長草

【現代漢語翻譯】現代漢語譯本『無邊而不中』。『有』和『無』是兩種不同的見解。這主要是因為迷惑的見解導致了差異。當最終匯歸於中道時，所有的差異都會消失，融為一體。三乘（聲聞乘，緣覺乘，菩薩乘）共同進入一佛乘（唯一成佛之道）。《涅槃經》說：『一乘』指的是佛性（Buddha-nature）。因此，一切眾生都具有一乘。《法華經》說：『十方佛土中，唯有一乘法，無二亦無三。』三性（聲聞性，緣覺性，菩薩性）共同迴歸於一法性（唯一的真如自性）。法性就是佛性。《涅槃經》說：『聲聞性、緣覺性、菩薩性，沒有差別，都是同一法性。』（佛）真可謂是父母、孩孺的導師，（引導眾生脫離）險境到達平坦之地。《涅槃經》說：佛看待一切眾生，猶如自己的孩子。所以佛是眾生慈愛的父母。《法華經》說：『現在我為你們做偉大的導師，知道生死輪迴的險難長遠。』這裡說的『險』，指的是三界（欲界，色界，無色界）生死和惡趣（地獄，餓鬼，畜生）。『夷』指的是一乘妙道。《華嚴經》說：佛對於一切眾生如同慈父，給予廣大的利益；又如慈母，出生佛種；作為導師，使眾生最終到達安穩的境地；作為老師，使眾生進入真實的佛法之中。（佛）在黑暗的夜晚懸掛日月。《金光明經》說：『無上的佛日，大光明普照。』又說：『安住在三界之中，如同太陽照耀白晝。』《華嚴經》說：月亮有四種奇特之處：一是掩蓋一切星宿的光明；二是隨時示現盈虧；三是在世間澄清水中，影子無處不顯現；四是一切看見月亮的人，都覺得月亮就在自己眼前。如來出世也是這樣：一是掩蓋一切二乘（聲聞乘，緣覺乘）和外道；二是隨著眾生的根器示現壽命的長短；三是在一切世界清凈深心的眾生菩提器中，佛的影子無處不顯現；四是一切瞻仰佛的人，都認為如來只現在我的面前，隨著他們的心意而為他們說法。』又《大婆娑論》說：月亮懸掛在高空有兩種利益：一是照亮黑暗，二是滋養草木。

【English Translation】 English version 『Boundless but not centered.』『Existence』 and 『non-existence』 are two different views. This is mainly due to the differences caused by deluded views. When finally converging to the Middle Way, all differences will disappear and merge into one. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) together enter the One Buddha Vehicle (Ekayāna, the only path to Buddhahood). The Nirvana Sutra says: 『The One Vehicle』 refers to Buddha-nature. Therefore, all sentient beings possess the One Vehicle. The Lotus Sutra says: 『In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, neither two nor three.』 The Three Natures (Śrāvakayāna-nature, Pratyekabuddhayāna-nature, Bodhisattvayāna-nature) together return to the One Dharma-nature (the only true nature of Thusness). Dharma-nature is Buddha-nature. The Nirvana Sutra says: 『The Śrāvakayāna-nature, Pratyekabuddhayāna-nature, and Bodhisattvayāna-nature are not different; they are the same Dharma-nature.』 (The Buddha) can truly be called the parents and teacher of children, guiding (sentient beings) from dangerous places to safe ground. The Nirvana Sutra says: The Buddha regards all sentient beings as his own children. Therefore, the Buddha is the loving parent of sentient beings. The Lotus Sutra says: 『Now I am making you great guides, knowing the dangers and length of the cycle of birth and death.』 The 『danger』 here refers to the cycle of birth and death in the Three Realms (Desire Realm, Form Realm, Formless Realm) and the evil destinies (hells, hungry ghosts, animals). 『Safe ground』 refers to the wonderful path of the One Vehicle. The Avatamsaka Sutra says: The Buddha is like a loving father to all sentient beings, giving vast benefits; and like a loving mother, giving birth to the Buddha-seed; as a guide, leading sentient beings to ultimately reach a place of peace and security; as a teacher, leading sentient beings into the true Dharma. (The Buddha) hangs the sun and moon in the dark night. The Golden Light Sutra says: 『The supreme Buddha-sun shines with great light everywhere.』 It also says: 『Abiding in the Three Realms, like the sun shining in the daytime.』 The Avatamsaka Sutra says: The moon has four unique qualities: first, it obscures the light of all the stars; second, it shows waxing and waning at any time; third, in the clear water of the world, its reflection appears everywhere; fourth, all who see the moon feel that it is right in front of them. The appearance of the Tathagata in the world is also like this: first, it obscures all the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) and heretics; second, it shows the length of life according to the capacity of sentient beings; third, in the pure and deep minds of sentient beings in all worlds, the reflection of the Buddha appears everywhere; fourth, all who look up to the Buddha feel that the Tathagata is only appearing before me, and preaches the Dharma according to their wishes. Furthermore, the Mahavibhasa says: The moon hanging in the high sky has two benefits: first, it illuminates the darkness; second, it nourishes plants.

木。佛出世間亦有二利益。一照破無明癡暗。二滋長人天善根。言幽宵者謂生死界也。惟識論云。未登真覺。常處夢鄉。故我說為。生死長夜。

布舟航于幻海。

如來大智大慈。具運載眾生度生死岸與樂之用。故喻舟航也。一切有為法虛妄造作轉變不實。喻如幻術也。煩惱奔流汩沒。有情難渡彼岸。喻如海也。

為云爲雨使枯槁以還滋。

法華經云。如來出世如大云起雨。於一切卉木藥草隨分受潤。一切眾生為煩惱燒煮。法水未洽。謂之枯槁。如來出世。大慈大悲隨根說法。眾生本有善根因之增長。故云還滋。

為救為歸指窮途于壽域。

救護也。歸趣也。梁僧亮法師云。主救於國。親護於家。佛則不爾。一切皆救護也。生死曠遠無際。乏於法財資用。謂之窮途。涅槃常住。不隨世法遷變。謂之壽域。

暨乎所作已辦功成不居將返本以還源類薪盡而火滅。

此第八雙林般涅槃相也。如來度生緣畢。謂之所作已辦。將息大用。示歸真寂。謂之功成不居。本之與源皆一真法界也。法華經云。佛此夜滅度。如薪盡火滅。華嚴經云。如來為示一切有為行法非安隱故。為諸人天樂著色身示無常力不可轉故。十方諸佛不入涅槃際。為調伏眾生示現滅度。息用名滅。非斷滅也。

【現代漢語翻譯】現代漢語譯本：木。佛陀出現在世間有兩方面的利益：一是照破無明（avidyā，對事物真相的迷惑）的愚癡黑暗，二是滋養人天（deva-manuṣyāṇām，天人和人類）的善良根基。這裡說的『幽宵』指的是生死輪迴的境界。《唯識論》中說：『未證得真正的覺悟，常處在夢境之中。』所以我說這是生死長夜。

在虛幻的海洋中佈設舟船。

如來（Tathāgata，佛的稱號）具有大智慧和大慈悲，具備運載眾生渡過生死苦海，到達安樂彼岸的作用，所以比喻為舟船。一切有為法（saṃskṛta-dharma，由因緣和合而成的法）都是虛妄造作，轉變不實，比喻為幻術。煩惱如奔流般洶涌，淹沒眾生，難以渡到彼岸，比喻為海洋。

化為雲朵，化為雨水，使枯萎的草木得以復甦滋長。

《法華經》中說：『如來出世，就像大云興起降下雨水，一切草木都隨其本分而受到滋潤。』一切眾生被煩惱所燒煮，沒有佛法的滋潤，就叫做枯槁。如來出世，以大慈大悲之心，隨眾生的根器而說法，眾生本有的善良根基因此得以增長，所以說『還滋』。

爲了救護，爲了歸宿，指引窮途末路的人們到達長壽的樂土。

救護，是拯救保護的意思。歸宿，是歸向之處的意思。梁朝的僧亮法師說：『（世俗之人）主要救護國家，親近保護家庭。』佛陀則不是這樣，佛陀救護一切眾生。生死輪迴曠遠無邊，缺乏佛法財物的資助，叫做窮途末路。涅槃（nirvāṇa，解脫）是常住不變的，不隨世間法遷流變化，叫做長壽的樂土。

等到應該做的事情已經完成，功德圓滿而不居功，將回歸本源，就像柴火燒盡而火焰熄滅一樣。

這是第八個在雙林（Śāla Grove，娑羅雙樹林）示現般涅槃（parinirvāṇa，完全的涅槃）的景象。如來度化眾生的因緣已經完畢，叫做『所作已辦』。停止廣大的作用，示現迴歸真寂，叫做『功成不居』。『本』和『源』都是指一真法界（dharmadhātu，法界）。《法華經》中說：『佛陀今夜將要滅度，就像柴火燒盡火焰熄滅一樣。』《華嚴經》中說：『如來爲了顯示一切有為法的行法不是安穩的，爲了使人天不再執著於色身，顯示無常的力量不可轉變。』十方諸佛不入涅槃的邊際，爲了調伏眾生而示現滅度。停止作用叫做滅，不是斷滅。

【English Translation】 English version: Wood. The Buddha's appearance in the world has two benefits: first, to illuminate and break through the darkness of ignorance (avidyā), and second, to nourish the good roots of humans and devas (deva-manuṣyāṇām). The term 'dark night' refers to the realm of birth and death. The Vijñaptimātratāsiddhi states: 'Not yet having attained true enlightenment, one is constantly in a dream state.' Therefore, I describe it as the long night of birth and death.

To set up boats and ships in the illusory ocean.

The Tathāgata (Buddha's title) possesses great wisdom and great compassion, having the function of transporting sentient beings across the ocean of birth and death to the shore of bliss. Therefore, it is likened to boats and ships. All conditioned dharmas (saṃskṛta-dharma) are falsely created, transformed, and unreal, likened to illusions. Afflictions flow turbulently, submerging sentient beings, making it difficult to cross to the other shore, likened to an ocean.

To become clouds and become rain, causing withered plants to revive and grow.

The Lotus Sutra states: 'The Tathāgata's appearance in the world is like great clouds rising and raining, and all plants receive moisture according to their capacity.' All sentient beings are burned and cooked by afflictions, and the absence of the Dharma's moisture is called withering. The Tathāgata appears in the world with great compassion, teaching according to the capacities of sentient beings, so that the inherent good roots of sentient beings increase, hence the saying 'revive and grow'.

To provide rescue and refuge, guiding those at the end of their road to the realm of longevity.

Rescue means to save and protect. Refuge means a place to return to. The Liang Dynasty monk Sengliang said: '(Worldly people) mainly rescue the country and protect the family.' The Buddha is not like this; the Buddha rescues all sentient beings. The cycle of birth and death is vast and boundless, lacking the support of Dharma wealth, which is called the end of the road. Nirvana (nirvāṇa) is permanent and unchanging, not subject to the changes of worldly dharmas, which is called the realm of longevity.

When what needs to be done has been completed, merit is perfected without dwelling on it, returning to the origin, like firewood being exhausted and the fire extinguished.

This is the eighth scene of demonstrating parinirvāṇa (complete nirvana) in the Śāla Grove. The Tathāgata's karmic connection to liberate sentient beings is complete, which is called 'what needs to be done has been completed.' Ceasing the great function and demonstrating the return to true stillness is called 'merit is perfected without dwelling on it.' 'Origin' and 'source' both refer to the true realm of Dharma (dharmadhātu). The Lotus Sutra states: 'The Buddha will enter extinction tonight, like firewood being exhausted and the fire extinguished.' The Avataṃsaka Sutra states: 'The Tathāgata shows that all conditioned dharmas are not secure, and to prevent humans and devas from being attached to the physical body, he shows the impermanent power that cannot be reversed.' The Buddhas of the ten directions do not enter the boundary of nirvana but manifest extinction to tame sentient beings. The cessation of function is called extinction, not annihilation.

繇是指力地諸金河。

拘尸羅城多產有力之士。諸國無敵。故號力士生地。梵云㕧離剌拏伐底。或訛略云䟦提。華言有金河。是產閻浮檀金處。水之凈莫過此河。梁僧宗法師云。佛來此河邊入滅有意。且河流奔注。喻生死遄速。金沙不動。喻佛性常住。如來因地修行時在此處六舍轉輪聖王身命。今來此入滅。為報地恩故。

光流面門相驚塵剎山搖地動俱興苦痛之聲。

面門者口也。放光表最極之相也。佛光佛聲山搖地震。皆相也。塵剎者無數佛國也。涅槃後分經云。十方世界一切震動。出大音聲。唱言苦哉痛哉。如何一旦世間孤露。慧日滅沒。喪真慈父。一切大海混濁涌沸。苦痛之聲遍滿世界。梁僧瑤法師云。無情尚爾。況有心者哉。

異類變容同現奢華之血。

涅槃經云。一切天龍八部人民悲惱痛切。身皮血見。如波羅奢華。梁僧亮法師釋云。天竺有此華。其葉白。其脈赤也。

受純陀之後供。

梵云純陀。此云解妙義。是拘尸城工巧之子。來白佛言。為令世間得善果報。受我最後之供。佛許之。或問曰。經云。人天四眾國王豪族皆來獻供。如來皆不受。何故受此工巧子微供耶。答曰。亮法師釋云。佛意不欲棄少從多。遺卑就勝。而純陀生地雖賤。而志德甚大

【現代漢語翻譯】現代漢語譯本繇是指力地諸金河（Jilidi Zhujin He）。拘尸羅城（Kushiluo Cheng）多產有力之士，諸國無敵，故號力士生地。梵文叫㕧離剌拏伐底（Hiranyavati），或訛略云䟦提（Bati），漢譯為有金河，是出產閻浮檀金（Jambudana Jin）的地方。水的清澈沒有超過這條河的。梁朝僧人宗法師說，佛陀來此河邊入滅是有深意的。河流奔騰，比喻生死迅速；金沙不動，比喻佛性常住。如來在因地修行時，曾在此處六次捨棄轉輪聖王（Cakravartin）的身命。現在來此入滅，是爲了報答這片土地的恩情。光從面門（mian men，指口）放出，這種殊勝的相，震驚了無數佛國（塵剎，chen cha），山搖地動，同時興起了痛苦的聲音。面門指的是口。放光表示最極殊勝之相。佛光、佛聲、山搖、地震，都是瑞相。塵剎指的是無數佛國。涅槃後分經中說，十方世界一切震動，發出巨大的聲音，唱言：『苦啊！痛啊！為什麼一下子世間就孤單暴露了？慧日（hui ri，指佛陀的智慧）滅沒了，喪失了真正的慈父。』一切大海混濁涌沸，苦痛的聲音遍滿世界。梁朝僧人瑤法師說，無情之物尚且如此，更何況有情眾生呢？不同的眾生都改變了容貌，共同顯現出像奢華之血一樣的顏色。涅槃經中說，一切天龍八部（tian long ba bu）、人民都悲傷惱怒，痛苦至極，身體的面板都顯露出血液，像波羅奢華（Palasha hua）。梁朝僧人亮法師解釋說，天竺有這種花，它的葉子是白色的，脈絡是紅色的。接受純陀（Chunda）的最後供養。梵文叫純陀（Chunda），漢譯為解妙義，是拘尸城（Kushicheng）一位工巧之子。他來對佛說，爲了讓世間得到善的果報，請接受我最後的供養。佛陀答應了他。有人問：經中說，人天四眾、國王豪族都來獻供，如來都不接受，為什麼接受這位工巧之子微薄的供養呢？回答說：亮法師解釋說，佛陀的意思是不想捨棄少的而選擇多的，遺棄卑微的而選擇尊貴的。而且純陀的出生雖然低賤，但他的志向和德行卻非常偉大。

【English Translation】 English version Yao refers to the Hiranyavati River (Jilidi Zhujin He). Kushinagar (Kushiluo Cheng) produced many strong men, invincible in all countries, hence it was called the birthplace of strongmen. In Sanskrit, it is called Hiranyavati (㕧離剌拏伐底), or abbreviated as Bati (䟦提), which translates to 'Golden River' in Chinese. It is the place where Jambudana gold (Jambudana Jin) is produced. No water is purer than this river. The Liang Dynasty monk, Dharma Master Zong, said that the Buddha's Parinirvana by this river had a profound meaning. The rushing river symbolizes the swiftness of birth and death; the unmoving golden sand symbolizes the permanence of Buddha-nature. When the Tathagata was cultivating in the causal stage, he gave up the body and life of a Chakravartin (轉輪聖王) six times at this place. Now, he comes here to enter Parinirvana to repay the kindness of this land. Light emanated from the face (mian men, referring to the mouth), this supreme sign shocked countless Buddha-lands (chen cha), mountains shook, the earth trembled, and sounds of suffering arose simultaneously. The face refers to the mouth. The emission of light signifies the most supreme sign. The Buddha's light, the Buddha's voice, the shaking mountains, and the earthquakes are all auspicious signs. Chen cha refers to countless Buddha-lands. The Nirvana Sutra states, 'All the worlds in the ten directions shook, emitting great sounds, crying out: 'Suffering! Pain! Why is the world suddenly left alone and exposed? The sun of wisdom (hui ri, referring to the Buddha's wisdom) has vanished, and we have lost our true compassionate father.' All the great oceans became turbid and surged, and sounds of suffering filled the world.' The Liang Dynasty monk, Dharma Master Yao, said, 'Even inanimate objects are like this, how much more so are sentient beings?' Different beings changed their appearances, commonly manifesting a color like luxurious blood. The Nirvana Sutra states, 'All the Devas, Nagas, and the Eight Classes of beings (tian long ba bu), and the people were sad, distressed, and in extreme pain, and the skin of their bodies revealed blood, like the Palasha flower (Palasha hua).' The Liang Dynasty monk, Dharma Master Liang, explained, 'In India, there is this flower, its leaves are white, and its veins are red.' He received the final offering from Chunda (Chunda). In Sanskrit, it is called Chunda (純陀), which translates to 'Understanding Wonderful Meaning' in Chinese. He was a craftsman's son from Kushinagar (Kushicheng). He came to the Buddha and said, 'In order for the world to receive good karmic rewards, please accept my final offering.' The Buddha agreed. Someone asked: 'The Sutra says that the four assemblies of humans and Devas, kings, and noble clans all came to make offerings, but the Tathagata did not accept them. Why did he accept the meager offering from this craftsman's son?' The answer is: Dharma Master Liang explained, 'The Buddha's intention was not to abandon the few and choose the many, or to forsake the humble and choose the noble. Moreover, although Chunda's birth was humble, his aspirations and virtues were very great.'

。茍有其道。不在貴賤。使廁下之徒皆不自輕也。言志德大者。蓋悟常住法。又有言曰。為令世間得善果報。天王人王並諸豪族雖競獻珍妙。諒闕此心。亦如左傳云。黍稷非馨。明德斯馨矣。問。經云。如來之身如全劑金剛無所熟二藏。在世洎滅。何故受食耶。答。此非實事。涅槃經云。如來之身已於無量阿僧祗劫不受飲食。為諸聲聞說。先受二牧女乳糜。為諸眾生。復受純陀后供。又菩薩處胎經云。至九地菩薩方見如來食。時言捷疾。天人接佛所食。將往十方世界施作佛事。若維摩化人取香積佛飯也。

納毗夜之密言。

毗字合作卑字。梵云波卑夜。譯云惡。是魔王波旬名也。涅槃經云。魔王持寶獻供上佛。並說咒護法。佛言。我受汝咒。為護將來眾生及四部弟子故。

唱四德以顯三伊。

四德者。常樂我凈。此四是涅槃果也。三伊者。謂般若．解脫．法身。此三是涅槃體也。梵書伊字只三點。一點在上表法身。兩點在下。左點表般若。右點表解脫。此約能依所依論也。涅槃經云。如來唱言。我今安住如是三法。為眾生故。名入般涅槃。

指萬有而歸一性。

萬有者。有情大數也。一性者。佛性也。如來至涅槃會上。方直指一切眾生皆有佛性。

訓多羅迦葉四十二請問

【現代漢語翻譯】現代漢語譯本：如果符合正道，就不在於地位的貴賤。要讓即使是廁所里的下等人，也都不會輕視自己。說志向和德行偉大的人，是領悟了常住之法。還有人說，爲了讓世間得到好的果報，即使是天王、人王以及各路豪族爭相獻上珍奇美好的東西，恐怕也缺少這種（明德）心。《左傳》上說，『黍稷不是因為香才被重視，而是因為其中蘊含的明德才被重視。』有人問：經書上說，『如來的身體像純粹的金剛一樣，沒有受到二藏（指食物和睡眠）的侵擾。』在世和涅槃之後，為什麼還要接受食物呢？回答：這並非實情。《涅槃經》上說，『如來的身體已經在無量阿僧祗劫（asaṃkhya-kalpa，極長的時間單位）沒有接受飲食了。』（如來）爲了聲聞（śrāvaka，聽聞佛陀教誨而證悟的弟子）說，先接受了兩位牧女的乳糜供養；爲了眾生，又接受了純陀（Cunda）的最後供養。而且《菩薩處胎經》上說，只有到了九地菩薩（Bhūmi，菩薩修行的階段）才能看見如來進食。當時時言捷疾，天人（deva，天神）接過佛所吃的食物，帶往十方世界施作佛事。就像維摩詰（Vimalakīrti）所化的人取香積佛的飯一樣。納毗夜（Nabhiya）的秘密語言。『毗』字應該寫作『卑』字。梵語是『波卑夜（Papiya）』，翻譯過來是『惡』，是魔王波旬（Pāpīyas，佛教中的魔王）的名字。《涅槃經》上說，魔王拿著寶物獻給佛，並且說了咒語來護法。佛說：『我接受你的咒語，爲了保護將來的眾生和四部弟子。』唱誦四德來彰顯三伊。四德指的是常、樂、我、凈。這四種是涅槃的果。三伊指的是般若（Prajñā，智慧）、解脫（vimoksha，從束縛中解脫）和法身（Dharmakāya，佛的真身）。梵文的『伊』字只有三點。一點在上面，代表法身；兩點在下面，左邊的點代表般若，右邊的點代表解脫。這是從能依和所依的關係來論述的。《涅槃經》上說，如來唱言：『我現在安住于這三種法中，爲了眾生的緣故，名為進入般涅槃（Parinirvana，完全的涅槃）。』指明萬有而歸於一性。萬有指的是有情眾生的大數量。一性指的是佛性。如來在涅槃法會上，才直接指出一切眾生都具有佛性。訓示多羅迦葉（Dharatara-kasyapa）四十二條請問。

【English Translation】 English version: If it accords with the right path, it does not depend on nobility or lowliness. It should make even those in the lowest positions, like those who clean toilets, not belittle themselves. Those who speak of great aspirations and virtues have realized the Dharma of permanence. Furthermore, it is said that even if heavenly kings, human kings, and various powerful clans compete to offer precious and wonderful things, they may still lack this (virtuous) heart in order to bring good karmic results to the world. As the Zuo Zhuan says, 'Millet and sorghum are not valued because of their fragrance, but because of the virtue they embody.' Someone asks: The scriptures say, 'The body of the Tathagata (Tathāgata, 'one who has thus gone', an epithet of the Buddha) is like pure diamond, unaffected by the two treasuries (referring to food and sleep).' Why does he still receive food while in the world and after Nirvana (Nirvāṇa, liberation from suffering)? The answer is: This is not the actual case. The Nirvana Sutra says, 'The body of the Tathagata has not received food for immeasurable asamkhya-kalpas (asaṃkhya-kalpa, countless eons).' (The Tathagata) said to the Shravakas (śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings) that he first received milk porridge from two cowherd girls; for the sake of sentient beings, he then received the final offering from Cunda (Cunda). Moreover, the Bodhisattva Embryo Sutra says that only Bodhisattvas (Bodhisattva, an enlightened being) of the ninth Bhumi (Bhūmi, stages of a Bodhisattva's path) can see the Tathagata eating. At that time, the swift-speaking devas (deva, gods) received the food eaten by the Buddha and took it to the ten directions of the world to perform Buddhist deeds. It is like Vimalakirti's (Vimalakīrti) transformation person taking the rice from the Fragrant Accumulation Buddha. The secret words of Nabhiya (Nabhiya). The character 'Pi' should be written as 'Bei'. In Sanskrit, it is 'Papiya (Papiya)', which translates to 'evil', and is the name of the demon king Pāpīyas (Pāpīyas, the demon king in Buddhism). The Nirvana Sutra says that the demon king offered treasures to the Buddha and recited mantras to protect the Dharma. The Buddha said, 'I accept your mantra to protect future sentient beings and the fourfold assembly of disciples.' Chanting the Four Virtues to reveal the Three I's. The Four Virtues refer to permanence, bliss, self, and purity. These four are the fruit of Nirvana. The Three I's refer to Prajñā (Prajñā, wisdom), Vimoksha (vimoksha, liberation), and Dharmakāya (Dharmakāya, the body of the Dharma). The Sanskrit character 'I' has only three dots. One dot is above, representing the Dharmakāya; two dots are below, the left dot representing Prajñā, and the right dot representing Vimoksha. This is discussed from the relationship between the dependent and the depended upon. The Nirvana Sutra says that the Tathagata chanted, 'I now abide in these three Dharmas, and for the sake of sentient beings, it is called entering Parinirvana (Parinirvana, complete Nirvana).' Pointing to all existence and returning to the One Nature. All existence refers to the great number of sentient beings. The One Nature refers to Buddha-nature. It was at the Nirvana assembly that the Tathagata directly pointed out that all sentient beings possess Buddha-nature. Instructions on Dharatara-kasyapa's (Dharatara-kasyapa) forty-two questions.

已周。

涅槃會上有多羅聚落迦葉氏菩薩。申三十四問。首言云何得長壽金剛不壞身。復以何因緣得大堅固力。云何於此經究竟到彼岸等。按梁武帝為高僧寶亮法師制涅槃經義䟽序。略云。發迦葉之憤悱。吐真實之誠言。三十四問參差異辨。方便勸誘。各隨言答。今言四十二。是澤州遠法師疏分開也。

度須䟦陀羅八十一化緣將畢。

梵雲鬚䟦陀羅。華言善賢。是外道之師。聞佛說涅槃甚深之義。智超惑亡。投佛出家。佛命善來比丘。鬚髮自落。袈裟掛身。即席證阿羅漢果。年已八十一。佛記言。此我最後得度弟子也。

破十仙之橫計使獲朝聞。

十仙者。涅槃經云。一闡提首那。二婆私吒。三先尼。四迦葉氏。五富那。六凈梵志。七犢子。八納衣梵志。九弘廣婆羅門。十須䟦陀羅。此十仙皆是外道上首。有大名稱。國王師重。其徒實繁。于涅槃會上各肆本宗所見。競縱偽辨。問難如來。如來一一破其宗計。由是詞窮理盡。亡羊多岐。同歸一路。即席皆證道果。朝聞者道也。論語云。朝聞道夕死可矣。

建四塔之崇規遐滋末葉。

此謂人聞四塔也。一如來生處塔。二如來成道處塔。三如來轉法輪處塔。四如來般涅槃處塔。

將欲明有為之有滅表無相以無生。

有為者世諦法也。一百法中。九十四法皆生滅法。般若云。一切有為法。如夢幻泡影。如露亦如電。無相者真諦也。無為法性。眾偽已盡。非一切相。故非生滅也。

上升金剛身往復虛空界。

涅槃經云。如來以黃金色身示諸大眾言。我于累劫修難行苦行。得此金剛不壞之身。我今化緣已畢。將入涅槃。汝等細觀。今日則有。明日即無。乃從寶床上升空中。高七多羅樹。如是七反。復歸寶床。

日月其猶墜落螢光如何久留。

日月天壽五百歲。即人間一千八百萬歲。以人壽百年比之。若螢火也。教示勝光王經云。日月有神用勢力。放大光明。遍照世間。終歸隱沒。無常經云。大地及日月。時至皆歸盡。

誡有常身使無放逸。

四大．五蘊．三十六物。是無常身。而凡夫外道計之為常。涅槃經云。佛言。我于往昔。為汝等故。無量劫舍身命財。求無上菩提。是故汝等於我滅后。應廣修行。速出三有。勿復懈怠。散心放逸。此如來最後垂誡。

於是還登玉座首臥鶴林。

還登者。如來自空下也。玉座者。即所臥寶床也。首臥者。謂北首臥也。天竺以北為上故。又表佛涅槃后。遺法久熾北天故。佛涅槃處有樹。梵云娑羅。華言堅固。四方各二。合則成八。高五丈。上合

【現代漢語翻譯】現代漢語譯本有為法是世俗諦的法則。在一百種法中，九十四種法都是生滅法。《般若經》說：『一切有為法，如夢幻泡影，如露水也如閃電。』無相是真諦。無為法的自性，眾多的虛假已經窮盡，不是一切相，所以不是生滅的。

上升金剛身往復虛空界。

《涅槃經》說：『如來以黃金色的身體示現給大眾說，我于無數劫中修行艱難的苦行，得到這金剛不壞之身。我現在教化的因緣已經完畢，將要進入涅槃。你們仔細觀看，今天還有，明天就沒有了。』於是從寶床上升到空中，高達七多羅樹（一種樹名），這樣七次往返，又回到寶床。

日月其猶墜落螢光如何久留。

日月天的壽命有五百歲，相當於人間一千八百萬歲。用人壽一百年相比，就像螢火蟲一樣。《教示勝光王經》說：『日月有神力，放出大光明，遍照世間，終究歸於隱沒。』《無常經》說：『大地及日月，時至皆歸盡。』

誡有常身使無放逸。

四大（地、水、火、風）、五蘊（色、受、想、行、識）、三十六物，是無常之身，而凡夫外道卻認為它是常存的。《涅槃經》說：『佛說：我于往昔，爲了你們的緣故，無數劫舍棄身命財產，求無上菩提。所以你們在我滅度后，應當廣泛修行，迅速脫離三有（欲有、色有、無色有），不要再懈怠，散亂心神，放縱自己。』這是如來最後的垂誡。

於是還登玉座首臥鶴林。

還登，是指如來從空中下來。玉座，就是所臥的寶床。首臥，是指頭朝北臥。天竺（古印度）以北為上，所以這樣。又表示佛涅槃后，遺法長久興盛于北方。佛涅槃的地方有樹，梵語叫娑羅（sala），華譯為堅固，四方各有兩棵，合起來是八棵，高五丈，上面合攏

【English Translation】 English version The conditioned is the mundane truth. Among the hundred dharmas, ninety-four are subject to arising and ceasing. The Prajna Sutra says, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows; like dew and lightning.' The unconditioned is the ultimate truth. The nature of the unconditioned dharma is the exhaustion of all falsehoods; it is not all forms, therefore it is not subject to arising and ceasing.

Ascending with a diamond body, going back and forth in the realm of emptiness.

The Nirvana Sutra says, 'The Tathagata showed his golden body to the assembly, saying, 'I have cultivated difficult practices for countless kalpas and attained this indestructible diamond body. Now that my karmic connection for teaching is complete, I will enter Nirvana. Observe carefully, today it is here, tomorrow it will be gone.' Then he ascended into the sky from the jeweled bed, reaching a height of seven Tala trees (a type of tree), and returned to the jeweled bed seven times.

The sun and moon will eventually fall; how can the light of a firefly last long?

The lifespan of the sun and moon gods is five hundred years, equivalent to eighteen million human years. Compared to a human lifespan of one hundred years, it is like a firefly. The Sutra of Teaching King Sheng Guang says, 'The sun and moon have divine power and emit great light, illuminating the world, but eventually they will disappear.' The Impermanence Sutra says, 'The earth and the sun and moon will all return to nothing when the time comes.'

Admonish those who believe in a permanent body to avoid negligence.

The four elements (earth, water, fire, wind), the five aggregates (form, feeling, perception, volition, consciousness), and the thirty-six substances are impermanent bodies, but ordinary people and non-Buddhist paths consider them permanent. The Nirvana Sutra says, 'The Buddha said, 'In the past, for your sake, I sacrificed my life and wealth for countless kalpas to seek unsurpassed Bodhi. Therefore, after my extinction, you should practice diligently, quickly escape the three realms of existence (desire realm, form realm, formless realm), and do not be lazy, distracted, or negligent.' This is the Tathagata's final admonition.

Then he returned to the jade seat and lay down with his head in the Crane Forest.

'Returned' refers to the Tathagata descending from the sky. 'Jade seat' refers to the jeweled bed on which he lay. 'Head lying' refers to lying with his head facing north. In Tianzhu (ancient India), north is considered superior, hence this position. It also signifies that after the Buddha's Nirvana, his teachings will flourish in the northern lands for a long time. The place where the Buddha entered Nirvana has trees, called 'sala' in Sanskrit, which translates to 'firm' or 'solid'. There are two trees on each of the four sides, making a total of eight, each five zhang (ancient Chinese unit of measurement) tall, with their tops joined together.

下離。其樹佛滅時枯悴變色如白鶴。故云鶴林。

遍游三昧之門將復一真之性。

三昧者正定也。一切聖人所由。故曰門也。一真性者法界也。涅槃經云。大涅槃者是諸佛如來法界。

逆入順入全超半超。

此敘遍游三昧門也。涅槃經云。如來臨般涅槃時。入初禪。初禪出入二禪。如是乃至四空處天。入滅盡定。此名順入。若出滅定入非非想天定。乃至出初禪。此名逆入。若初禪入三禪出。三禪入空處出。乃至非非想處出。此名半超。若初禪入乃至非非想天定出。此名全超。如是超禪。經七反覆。乃告大眾。我以佛眼遍觀三界一切諸法。無明本際性本解脫。以是因緣。我今安住常寂滅光。名大般涅槃。

依四禪之等持湛三點之圓寂。

涅槃經云。世尊于娑羅林下寢寶床上。于其中夜入第四禪寂然。便般涅槃。等持者。梵云三摩地。謂平等任持一聚心心所法。令不散亂。深取所緣。名等持。即七定之一也。今言依四禪。合是根本定。梵云䭾那演那。此云靜慮。婆沙論云。此定定慧平等。余定闕少。不名靜慮。此通有漏無漏有心。不通無心。湛者寂然也。三點者。見上伊字注。圓寂者。涅槃也。梵云波利眤縛南。此云圓寂。圓謂德無不備。寂謂障無不盡。故今稱涅槃亦梵語之略。具

【現代漢語翻譯】現代漢語譯本：下離（Kushinagar，拘尸那羅，佛陀涅槃之地）。那裡的樹在佛陀涅槃時枯萎變色，像白鶴一樣。所以叫做鶴林。遍游三昧之門，將要恢復本真之性。三昧（Samadhi）是正定。一切聖人所經歷的途徑，所以說是『門』。一真性就是法界。《涅槃經》說：『大涅槃就是諸佛如來的法界。』逆入順入，全超半超。這是敘述遍游三昧之門。《涅槃經》說：『如來臨近般涅槃時，入初禪，從初禪出入二禪，像這樣乃至四空處天，入滅盡定。』這叫做順入。如果從滅盡定出，入非想非非想天定，乃至出初禪，這叫做逆入。如果從初禪入三禪出，從三禪入空處出，乃至從非想非非想處出，這叫做半超。如果從初禪入，乃至非想非非想天定出，這叫做全超。像這樣超越禪定，經過七次反覆，於是告訴大眾：『我以佛眼遍觀三界一切諸法，無明（Avidya）的根本、自性本來解脫。因為這個因緣，我現在安住于常寂滅光，名為大般涅槃。』依憑四禪的等持，澄澈三點的圓寂。《涅槃經》說：『世尊在娑羅雙樹林下，寢臥于寶床上，于中夜進入第四禪，寂然，便般涅槃。』等持，梵文是三摩地（Samadhi），意思是平等任持一聚心心所法，使不散亂，深刻地把握所緣境，叫做等持，也就是七定之一。現在說依憑四禪，合起來是根本定。梵文是馱那演那（Dhyana），這裡翻譯為靜慮。《婆沙論》說：『這種禪定定慧平等，其餘禪定有所欠缺，不能稱為靜慮。』這通於有漏無漏有心，不通於無心。澄澈就是寂然。三點，見上面伊字注。圓寂就是涅槃（Nirvana）。梵文是波利眤縛南（Parinirvana），這裡翻譯為圓寂。圓，是指功德沒有不完備的；寂，是指障礙沒有不消除的。所以現在稱涅槃，也是梵語的省略，具足

【English Translation】 English version: He departed in Kushinagar (the place where the Buddha entered Nirvana). The trees there withered and changed color like white cranes when the Buddha entered Nirvana. Therefore, it is called Crane Grove. Having traveled through the gates of Samadhi, he will restore the nature of true reality. Samadhi (Samadhi) is right concentration. It is the path taken by all sages, so it is called a 'gate'. The nature of true reality is the Dharmadhatu (Dharmadhatu). The Nirvana Sutra says: 'Great Nirvana is the Dharmadhatu of all Buddhas and Tathagatas.' Entering in reverse, entering in sequence, completely transcending, partially transcending. This describes traveling through the gates of Samadhi. The Nirvana Sutra says: 'When the Tathagata was about to enter Parinirvana, he entered the first Dhyana (meditative state), and from the first Dhyana he entered the second Dhyana, and so on up to the fourth realm of emptiness, entering the cessation of perception and sensation.' This is called entering in sequence. If he emerges from the cessation of perception and sensation and enters the realm of neither perception nor non-perception, and so on, emerging from the first Dhyana, this is called entering in reverse. If he enters the first Dhyana and emerges from the third Dhyana, enters the third Dhyana and emerges from the realm of emptiness, and so on, emerging from the realm of neither perception nor non-perception, this is called partial transcendence. If he enters the first Dhyana and emerges from the realm of neither perception nor non-perception, this is called complete transcendence. Transcending Dhyana in this way, after seven repetitions, he then told the assembly: 'With my Buddha-eye, I have observed all dharmas in the three realms, the root of ignorance (Avidya), its nature is originally liberated. Because of this cause and condition, I now abide in the light of constant stillness and extinction, called Great Parinirvana.' Relying on the equanimity of the four Dhyanas, clarifying the perfect stillness of the three dots. The Nirvana Sutra says: 'The World-Honored One, lying on a jeweled bed under the Sala trees, entered the fourth Dhyana in the middle of the night, and in stillness, entered Parinirvana.' Equanimity, in Sanskrit, is Samadhi (Samadhi), which means equally upholding a collection of mental states, preventing them from being scattered, and deeply grasping the object of focus, called equanimity, which is one of the seven Samadhis. Now, relying on the four Dhyanas, together they are the fundamental Dhyana. In Sanskrit, it is Dhyana, translated here as 'still contemplation'. The Vibhasa (commentary) says: 'This Dhyana has equal concentration and wisdom; other Dhyanas lack something and cannot be called still contemplation.' This is common to defiled and undefiled states of mind, but not to states without mind. Clarifying means stillness. The three dots, see the note on the I-character above. Perfect stillness is Nirvana (Nirvana). In Sanskrit, it is Parinirvana, translated here as 'perfect stillness'. 'Perfect' means that virtues are complete in every way; 'stillness' means that obstacles are completely eliminated. Therefore, Nirvana is now called an abbreviation of the Sanskrit term, fully

足應云般利涅槃那。華言普究竟。謂一切煩惱結習普究竟故。

是時也人天叫躄鳥獸哀唬飄風驟雲山吼波逆。

此略敘佛涅槃時變異之相。文可解也。按古今論衡云。佛涅槃時。當此土周穆王五十二年壬申之歲二月十五日也。是日暴風急起。發損人舍。摧折林木。山川大地宮殿震動。穆王問群臣。太史扈多奏。西方聖人入滅。哀相現爾。涅槃經。師子吼菩薩問曰。如來何故二月十五而般涅槃。佛言。春陽之月。華木榮茂。鳥獸孚乳。眾生多起常想。如來為破如是想故。若以世壽算。佛止此年七十九歲矣。金光明經。信相菩薩作是思惟。釋迦如來壽命短促。方八十年。於時所居忽然廣博嚴凈。有四如來現在其前而告之曰。一切諸水可知幾滴。諸須彌山可知斤兩。一切大地可知塵數。虛空分界可知邊際。無有能算釋尊壽命。不應生疑。

案輪王之古式方俟葬儀。

涅槃經云。阿難問佛葬法如何。佛言。當依轉輪聖王儀式。

命力士以捧持竟無能動。

拘尸城力士。諸國無疋。共舉金棺。竟不能動。此時摩耶夫人自忉利天下至涅槃處。執佛衣缽钖杖唬動悶絕。爾時如來金棺自開。起身合掌問訊慈母。遠屈下來。諸行法爾。愿勿啼泣。阿難白佛。後人設問如何應答。佛言。但云佛涅槃后

【現代漢語翻譯】現代漢語譯本：『足應云般利涅槃那（Parinirvana），華言普究竟。』意思是說，一切煩惱和習氣都普遍地究竟斷除了。當時，人天悲號，鳥獸哀鳴，狂風驟起，烏雲密佈，山巒怒吼，波濤逆流。這裡簡略地敘述了佛陀涅槃時的種種變異之相，文意淺顯易懂。根據《古今論衡》記載，佛陀涅槃時，正值此土周穆王五十二年壬申之歲二月十五日。當天，暴風驟起，損壞房屋，摧折樹木，山川大地宮殿震動。穆王詢問群臣，太史扈回答說：『西方聖人入滅，哀傷之相顯現。』《涅槃經》中，師子吼菩薩問道：『如來為何在二月十五日般涅槃？』佛陀回答說：『春陽之月，花木繁榮茂盛，鳥獸交配生育，眾生多起常想。如來爲了破除這種常想。』如果按照世俗的壽命計算，佛陀只活了七十九歲。《金光明經》中，信相菩薩思惟：『釋迦如來壽命短促，才八十年。』這時，他所居住的地方忽然變得廣博嚴凈，有四位如來出現在他面前，告訴他說：『一切諸水可以知道有多少滴，諸須彌山可以知道有多少斤兩，一切大地可以知道有多少塵數，虛空分界可以知道邊際。但沒有人能夠算出釋尊的壽命，不應該產生懷疑。』按照轉輪聖王的古老儀式來準備葬禮。《涅槃經》中記載，阿難問佛陀葬禮應該如何舉行。佛陀說：『應當依照轉輪聖王的儀式。』命令力士捧起金棺，但最終沒有人能夠移動它。拘尸城的力士，在各國中都是無與倫比的。他們一起抬舉金棺，竟然不能移動。這時，摩耶夫人從忉利天（Trayastrimsa Heaven）下到涅槃之處，執持佛陀的衣缽和錫杖，悲傷得昏厥過去。這時，如來的金棺自動打開，起身合掌問候慈母：『遠道而來，諸行法爾，愿您不要啼哭。』阿難問佛陀：『後人如果提問，應該如何回答？』佛陀說：『只需說佛陀涅槃后』

【English Translation】 English version: 『Zu ying yun Parinirvana (complete Nirvana), which in Chinese means 『universal and ultimate completion』.』 This means that all afflictions and habitual tendencies are universally and ultimately eradicated. At that time, humans and devas (gods) wailed, birds and beasts mourned, fierce winds arose, dark clouds gathered, mountains roared, and waves flowed in reverse. This briefly describes the various unusual phenomena at the time of the Buddha's Parinirvana, and the meaning of the text is easy to understand. According to the 『Gu Jin Lun Heng』 (Treatise on Ancient and Modern Discourses), the Buddha's Parinirvana occurred on the fifteenth day of the second month in the year Ren Shen, the fifty-second year of King Mu of the Zhou Dynasty in this land. On that day, a violent storm arose, damaging houses, breaking trees, and causing mountains, rivers, the earth, and palaces to shake. King Mu asked his ministers, and the Grand Historian Hu Duo replied: 『A sage in the West has entered extinction, and signs of mourning are appearing.』 In the 『Nirvana Sutra』, the Lion's Roar Bodhisattva asked: 『Why did the Tathagata enter Parinirvana on the fifteenth day of the second month?』 The Buddha replied: 『In the spring month, flowers and trees flourish, birds and beasts mate and give birth, and sentient beings often give rise to thoughts of permanence. The Tathagata is breaking such thoughts.』 If calculated according to worldly lifespan, the Buddha lived only seventy-nine years. In the 『Golden Light Sutra』, the Bodhisattva Xinxiang thought: 『Shakyamuni Tathagata's life is short, only eighty years.』 At this time, the place where he lived suddenly became vast and pure, and four Tathagatas appeared before him and told him: 『All the drops of water can be known, the weight of all Mount Sumerus (Mount Meru) can be known, the number of dust particles of all the earth can be known, and the boundaries of space can be known. But no one can calculate the lifespan of Shakyamuni, and you should not doubt.』 Prepare the funeral according to the ancient rites of a Chakravartin King (Wheel-Turning King). The 『Nirvana Sutra』 records that Ananda asked the Buddha how the funeral should be conducted. The Buddha said: 『It should be according to the rites of a Chakravartin King.』 Commanded strong men to lift the golden coffin, but in the end, no one could move it. The strong men of Kushinagar (Kushinara) were unparalleled in all countries. Together they lifted the golden coffin, but they could not move it. At this time, Queen Maya (Mahamaya) descended from the Trayastrimsa Heaven to the place of Nirvana, holding the Buddha's alms bowl and staff, and fainted from grief. At this time, the Tathagata's golden coffin opened automatically, and he rose and greeted his loving mother with palms together: 『You have come from afar, all actions are natural, please do not weep.』 Ananda asked the Buddha: 『If later people ask questions, how should I answer?』 The Buddha said: 『Just say that after the Buddha's Parinirvana』

。摩耶夫人下來。佛為將來不孝眾生從金棺起。合掌問訊。應如是答。

繇是金棺自舉繞拘尸之大城。

涅槃經云。如來欲令一切眾生得平等福。金棺自舉升虛空中。徐徐而行。天人龍神香華音樂隨繞供養。自拘尸城西門入東門出。南門入北門出。如是出入。經於七反。人民瞻禮訖。然後自至茶毗香臺之上。

寶炬不然駐阇維之盛禮。

梵云阇維。此云焚燒。經云。一切人天皆執寶炬。欲然香薪。火到皆滅。阿難告眾曰。如來待大迦葉。故未然也。

莫不未生怨在於王舍創結夢於十號慈尊。

未生怨。即王舍城主阿阇世王小名也。佛涅槃時。王臥疾。得五惡夢。及窹方知佛已入滅。十號謂如來．應供．正遍知．明行足．善逝．世間解．無上士調御丈夫．天人師．佛．世尊也。慈者大慈四等心之一也。

大迦葉遠下雞峰獲瞻禮于千輻輪足。

雞峰者山有三峰。如仰布雞足。名雞足山。摩訶迦葉在彼住止。去拘尸城遠。聞佛入滅。不運神足。將五百眾奔至雙林。七日方到。佛出雙足於棺外示之。迦葉瞻禮悲泣。見足底千輻輪相金色炳耀。說偈贊訖。於是如來出大音聲。我以正法眼付汝。當作依止。然後佛足還入棺中如故。

畢以兜羅致㲲聖火自焚。

兜羅

【現代漢語翻譯】現代漢語譯本：摩耶夫人（Māyādevī，釋迦牟尼佛的生母）從天而降。佛爲了未來不孝順的眾生，從金棺中起身，合掌問訊。應當這樣回答。

因此，金棺自己升起，圍繞拘尸那迦（Kuśināgara，佛陀涅槃之地）大城。

《涅槃經》中說，如來爲了讓一切眾生得到平等的福報，金棺自己升到虛空中，緩緩而行。天人、龍神以香花音樂隨繞供養。從拘尸那迦城西門進入，東門而出；南門進入，北門而出。這樣出入，經過七次。人民瞻仰禮拜完畢，然後自己到達荼毗（ cremation）香臺之上。

寶炬無法點燃，停留在阇維（jhāpita，火化）的盛大儀式上。

梵語『阇維』，這裡的意思是焚燒。經中說，一切人天都拿著寶炬，想要點燃香柴，但火焰一到就熄滅。阿難（Ānanda，佛陀的十大弟子之一）告訴大家說：『如來在等待摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一），所以還沒有火化。』

沒有誰不記得阿阇世王（Ajātaśatru，頻婆娑羅王之子）在王舍城（Rājagṛha）初次夢見十號（佛的十種稱號）慈尊。

未生怨，就是王舍城主阿阇世王的小名。佛陀涅槃時，阿阇世王臥病在床，做了五個惡夢，醒來后才知道佛陀已經入滅。十號指的是如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士調御丈夫（Anuttara-puruṣa-damya-sārathi）、天人師（Śāsta deva-manushyānām）、佛（Buddha）、世尊（Bhagavat）。慈，是大慈四無量心之一。

摩訶迦葉從遙遠的雞足山（Kukkutapāda Giri）下來，有幸瞻仰禮拜千輻輪足。

雞足山，山有三個峰，像仰放的雞足，所以叫雞足山。摩訶迦葉在那裡居住。距離拘尸那迦城很遠，聽到佛陀入滅的訊息，沒有運用神足通，帶領五百弟子奔赴雙林（Śāla Grove，佛陀涅槃之地）。七天後才到達。佛陀從棺材外伸出雙足給他們看。迦葉瞻仰禮拜，悲傷哭泣，看到足底千輻輪相，金色光明顯耀。說完偈頌讚嘆后，如來發出巨大的聲音：『我將正法眼藏交付給你，你應當作為依止。』然後佛足又回到棺材中，恢復如初。

最後用兜羅棉（tūla）包裹，聖火自然焚燒。

兜羅（tūla）

【English Translation】 English version: Māyādevī (the mother of Śākyamuni Buddha) descended. The Buddha rose from the golden coffin for the sake of future unfilial beings, and greeted them with palms together. The response should be as follows.

Therefore, the golden coffin rose by itself and circled the great city of Kuśināgara (the place of Buddha's Parinirvana).

The Nirvana Sutra says: 'The Tathāgata, wishing to grant equal blessings to all beings, caused the golden coffin to rise into the empty sky, moving slowly. Gods, dragons, and spirits followed, offering incense, flowers, and music. It entered the city of Kuśināgara from the west gate and exited from the east gate; entered from the south gate and exited from the north gate. It entered and exited in this manner seven times. After the people had finished paying their respects, it then arrived by itself at the cremation pyre.'

The precious torch could not be lit, halting the grand ceremony of jhāpita (cremation).

In Sanskrit, 'jhāpita' means cremation. The sutra says: 'All humans and gods held precious torches, wanting to light the fragrant firewood, but the flames extinguished as soon as they approached. Ānanda (one of the ten great disciples of the Buddha) told everyone: 'The Tathāgata is waiting for Mahākāśyapa (one of the ten great disciples of the Buddha), so the cremation has not yet occurred.'

None did not remember Ajātaśatru (son of King Bimbisāra) in Rājagṛha first dreaming of the Ten Titles (of the Buddha), the compassionate and venerable one.

'Unborn Enemy' (未生怨) is the childhood name of King Ajātaśatru, the ruler of Rājagṛha. When the Buddha entered Nirvana, King Ajātaśatru was ill in bed and had five bad dreams. Upon awakening, he learned that the Buddha had already passed away. The Ten Titles refer to Tathāgata, Arhat, Samyak-saṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavid, Anuttara-puruṣa-damya-sārathi, Śāsta deva-manushyānām, Buddha, and Bhagavat. Compassion (慈) is one of the four immeasurable minds of great compassion.

Mahākāśyapa descended from the distant Kukkutapāda Giri (Chicken Foot Mountain), fortunate to behold and pay homage to the thousand-spoked wheel feet.

Kukkutapāda Giri, the mountain has three peaks, resembling upturned chicken feet, hence the name Chicken Foot Mountain. Mahākāśyapa resided there. Far from the city of Kuśināgara, upon hearing the news of the Buddha's Parinirvana, he did not use his supernatural powers but led five hundred disciples to rush to the Śāla Grove (the place of Buddha's Parinirvana). They arrived after seven days. The Buddha extended his feet from the coffin for them to see. Kāśyapa paid homage, weeping with sorrow, and saw the thousand-spoked wheel mark on the soles of the feet, golden and radiant. After reciting verses of praise, the Tathāgata uttered a great sound: 'I entrust the treasury of the true Dharma to you; you should take it as your refuge.' Then the Buddha's feet returned to the coffin as before.

Finally, wrapped in tūla (cotton), the sacred fire ignited itself.

Tūla

者天竺綿也。致㲲者天竺貴布也。依轉輪王葬式纏褁全身。火既不然。迦葉語曰。如來金剛之身非世間火而能燒之。於是如來以大悲力從心卍字中涌火而自然之。故云聖火。

爇王眾栴檀之薪注帝釋金瓶之水。

荼毗香薪。皆天王人王所奉。故曰王眾栴檀也。帝釋先告佛乞半身舍利歸天供養。佛唯許右頰上腭一牙。洎火已焚。七日而烈𦦨未滅。龍王作念撲滅是火。先取捨利。皆盡力不能沃滅。及天帝釋躬持金瓶注水。火乃息矣。見褁佛身千㲲唯著身。並最上二㲲宛在中間。諸㲲皆為灰燼。其頂骨乃四牙燦然不動。帝釋稟教。惟取所許一牙。迎歸天宮建塔安置供養。此天上第四塔也。

彼願力猶在悲心尚熏碎金剛之勝身為舍利之遺骨。

一切佛始發心皆有四愿。一云未度令度。而眾生界未盡。我願亦未盡。故於真如界中大悲心內現起化身。廣度眾生。雖示滅度而留舍利流佈世間。令瞻奉供養髮心生善。故云願力猶在。悲心尚熏也。涅槃經云。以勝金剛定。自碎金剛身。不捨于大悲。舍利猶分佈。

於是八國嚴衛四兵肅容各自捧于金壇競歸興于寶塔。

八國者。天竺強國也。四兵者。像馬車步也。壇者瓶屬。以金為之。梵云蘇鍮婆。此云寶塔。凡土木磚石成者。但有佛舍利。皆名寶

【現代漢語翻譯】現代漢語譯本『者㲲』（Zhè dié）是天竺（Tiānzhú，印度的古稱）出產的棉布。『致㲲』（Zhì dié）是天竺出產的昂貴布料。按照轉輪王（Zhuǎnlúnwáng，擁有統治世界的理想明君）的葬禮儀式，將全身包裹起來。火點燃后卻無法燃燒。迦葉（Jiāyè，佛陀的弟子）說道：『如來的金剛之身，不是世間的火焰能夠焚燒的。』於是如來以大悲之力，從心口的卍字（wànzì，佛教符號，象徵吉祥）中涌出火焰，自然火化了自己。所以稱為聖火。

點燃王眾的栴檀（zhāntán，一種名貴的香木）之柴，傾注帝釋（Dìshì，佛教中的天神）金瓶中的水。

荼毗（chád毗，火葬）所用的香柴，都是天王和人王所供奉的，所以說是王眾栴檀。帝釋先前稟告佛陀，乞求分得半身舍利（shèlì，佛教中的聖物，通常指佛陀或高僧火化后的遺骨）帶回天界供養。佛陀只允許給他右臉頰上的一顆牙齒。等到火已經焚燒了七天，火焰仍然沒有熄滅。龍王（Lóngwáng，佛教中的護法神）心想撲滅這火焰，先取走舍利，但用盡全力也不能澆滅。及至天帝釋親自拿著金瓶注水，火焰才熄滅。看見包裹佛身的千層布中，只有貼身的和最上面的兩層布完好無損地在中間，其餘的布都化為灰燼。而頂骨和四顆牙齒燦然不動。帝釋稟告佛陀的教誨，只取走了所允許的一顆牙齒，迎回天宮建造佛塔安置供養。這是天上第四座佛塔。

佛陀的願力仍然存在，悲心仍然薰染著，即使粉碎金剛般的殊勝之身，也要化為舍利遺留於世間。

一切佛最初發心時都有四個願望。其中一個願望是『未度的令度』，而眾生界沒有窮盡，我的願望也沒有窮盡。所以在真如界（zhēnrújiè，佛教用語，指事物的本真狀態）中，從大悲心中顯現化身，廣度眾生。雖然示現滅度，卻留下舍利流佈世間，使人們瞻仰供養，發心生善。所以說願力仍然存在，悲心仍然薰染。』《涅槃經》（Nièpán Jīng）中說：『以殊勝的金剛定力，粉碎金剛之身，不捨棄大悲心，舍利仍然分佈於世間。』

於是八個國家嚴加戒備，四種軍隊肅穆整齊，各自捧著金壇，爭相回去建造寶塔。

八個國家，指的是天竺的強國。四種軍隊，指的是象兵、騎兵、車兵、步兵。壇，指的是瓶狀的器物，用金子製成。梵語叫『蘇鍮婆』（Sū tōu pó），這裡叫做寶塔。凡是用土、木、磚、石建成的，只要有佛舍利，都叫做寶塔。

【English Translation】 English version 'Zhe die' (者㲲) is cotton cloth produced in Tianzhu (天竺, the ancient name for India). 'Zhi die' (致㲲) is expensive cloth produced in Tianzhu. The whole body is wrapped according to the funeral rites of a Chakravartin King (轉輪王, an ideal monarch who rules the world). After the fire was lit, it could not burn. Kashyapa (迦葉, one of Buddha's disciples) said, 'The Vajra body of the Tathagata (如來, another name for Buddha) cannot be burned by worldly fire.' Then the Tathagata, with great compassion, emitted fire from the swastika (卍字, a Buddhist symbol, symbolizing auspiciousness) on his heart, and naturally cremated himself. Therefore, it is called holy fire.

Burning sandalwood (栴檀, a precious fragrant wood) firewood offered by the kings, pouring water from the golden vase of Indra (帝釋, a deity in Buddhism).

The fragrant firewood for cremation (荼毗) was offered by heavenly kings and human kings, so it is called sandalwood of the kings. Indra had previously requested half of the Sharira (舍利, Buddhist relics, usually referring to the remains of the Buddha or high monks after cremation) from the Buddha to take back to heaven for worship. The Buddha only allowed him to have one tooth from the upper jaw on the right cheek. After the fire had burned for seven days, the flames still had not extinguished. The Dragon Kings (龍王, protective deities in Buddhism) thought of extinguishing the fire and taking the Sharira first, but they could not extinguish it even with all their strength. Then, the heavenly Indra himself poured water from a golden vase, and the fire was extinguished. It was seen that among the thousands of layers of cloth wrapping the Buddha's body, only the innermost and the two outermost layers remained intact in the middle, while the rest of the cloth had turned to ashes. The skull and four teeth remained bright and unmoved. Indra, following the Buddha's teachings, only took the one tooth that was allowed, and brought it back to the heavenly palace to build a pagoda for worship. This is the fourth pagoda in heaven.

The Buddha's vows still exist, and compassion still permeates, even shattering the supreme Vajra body to transform into Sharira to be left in the world.

All Buddhas have four vows when they first aspire to enlightenment. One of the vows is 'to liberate those who have not yet been liberated,' and since the realm of sentient beings is endless, my vows are also endless. Therefore, in the realm of Suchness (真如界, a Buddhist term referring to the true nature of things), a manifestation body arises from great compassion to widely liberate sentient beings. Although showing extinction, the Sharira is left to spread in the world, so that people can venerate and make offerings, and generate good intentions. Therefore, it is said that the vows still exist, and compassion still permeates.' The Nirvana Sutra (涅槃經) says: 'With the supreme Vajra Samadhi (金剛定力, diamond-like concentration), shatter the Vajra body, without abandoning great compassion, the Sharira is still distributed in the world.'

Then, eight countries were heavily guarded, and four types of troops were solemn and orderly, each holding a golden altar, vying to return and build pagodas.

The eight countries refer to the powerful countries of Tianzhu. The four types of troops refer to elephant soldiers, cavalry, chariots, and infantry. The altar refers to a vase-shaped object made of gold. In Sanskrit, it is called 'Su tōu pó' (蘇鍮婆), here called a pagoda. Anything made of earth, wood, brick, or stone, as long as it contains the Buddha's Sharira, is called a pagoda.

塔。菩薩處胎經云。佛滅度後有舍利八斛四斗。八國王各嚴四兵來爭。乃至天龍八部皆興奪心。時有智臣告曰。諸王若爭。須有勝負。如來舍利不成利益。我當分為三分。一分奉諸天。一分與龍神。一分分八國。由是眾心悅隨。各將金壇盛貯。迎歸本國建塔供養。

於是若牙若發迦葉波禮于忉利天宮。

忉利天帝釋建塔有四。一如來發塔。即悉達太子入雪山時自截下發擲于空中者。二箭云。憍梵波提頭面禮眾中清凈大德僧。像王既去象子隨。太師既滅我亦滅。於是化火自焚。

一燈滅而一燈續。

燈者。如來正法眼喻如燈也。有照闇除昏之用。故凈名有無盡燈義在此也。如來般涅槃時。付囑大迦葉。迦葉滅度付阿難。阿難滅度付商那和修。自下二十七祖但一人傳一人。故圭峰云。先祖草昧防失。故一人傳一人。世代已有所。憑任千燈千照。

莫不大迦葉云迎千眾。

佛既涅槃。諸外道喜曰。瞿曇在日。教法猶火。今既滅度。不久撲滅。時梵王帝釋與諸天王皆來請迦葉曰。如來以正法眼付囑尊者。宜早結集。於是迦葉遣使往彌盧山頂。擊銅揵椎。聲中有言。遍召聖弟子無學千人至摩竭提國上茆城畢缽羅窟。請阿阇世王為檀越外護。結集遺教。

阿難陀雷吼三輪。

梵

【現代漢語翻譯】現代漢語譯本塔。《菩薩處胎經》中說，佛陀涅槃后留下八斛四斗的舍利（śarīra，遺骨）。八個國王各自率領軍隊前來爭奪，甚至天龍八部（deva-nāga-aṣṭa-parṣad，佛教的八類護法神）都產生了爭奪之心。當時有一位有智慧的大臣勸告說：『各位國王如果爭奪，必然會有勝負。如來的舍利就不能利益眾生了。我應當將舍利分為三份，一份供奉諸天，一份給予龍神，一份分給八個國家。』因此，大家都心悅誠服，各自用金壇盛放舍利，迎回本國建造佛塔供養。

於是，無論是牙齒還是頭髮，迦葉波（Kāśyapa，佛陀十大弟子之一，頭陀第一）都前往忉利天宮（Trāyastriṃśa，欲界六天之一）禮拜。

忉利天帝釋（Śakra，忉利天之主）建造了四座佛塔。第一座是如來發塔，就是悉達太子（Siddhārtha，釋迦牟尼佛的本名）進入雪山修行時，自己剪下頭髮拋向空中的頭髮所建的塔。第二座是箭塔。憍梵波提（Gavāṃpati，佛陀弟子，以反芻習氣而聞名）以頭面頂禮眾僧中清凈的大德僧人，（他想）象王既然離去，像子也會跟隨，太師既然滅度，我也要滅度。於是化為火焰自焚。

一燈熄滅，另一燈繼續點燃。

燈，比喻如來的正法眼，就像燈一樣。有照亮黑暗、消除昏昧的作用。所以《維摩詰經》中有無盡燈的含義就在這裡。如來般涅槃（parinirvāṇa，完全的涅槃）時，將正法眼藏咐囑給大迦葉（Mahākāśyapa）。迦葉滅度后咐囑給阿難（Ānanda，佛陀十大弟子之一，多聞第一），阿難滅度后咐囑給商那和修（Śāṇavāsa）。自此之後的二十七祖都是一人傳一人。所以圭峰禪師說，先祖在草創時期，爲了防止遺失，所以一人傳一人。時代已經有所憑據，可以任憑千燈千照。

莫不大迦葉云迎千眾。

佛陀涅槃后，外道們高興地說：『瞿曇在世的時候，他的教法還像火焰一樣，現在他已經滅度，不久就會熄滅。』當時梵王（Brahmā，色界諸天之主）、帝釋（Śakra）與諸天王都來請求迦葉（Kāśyapa）說：『如來將正法眼藏咐囑給尊者，應該及早結集佛法。』於是迦葉派遣使者前往彌盧山頂（Mount Meru，須彌山），敲擊銅犍椎（ghaṇṭā，鐘），聲音中有話說：『普遍召集聖弟子中無學的千人，到摩竭提國（Magadha）的上茆城畢缽羅窟（Pippala Cave）。』請阿阇世王（Ajātaśatru，頻婆娑羅王之子）作為檀越（dānapati，施主）外護，結集佛陀的遺教。

阿難陀（Ānanda）雷吼三輪。

梵

【English Translation】 English version The Bodhisaṃbhava-sūtra states: 'After the Buddha's parinirvāṇa, there will be eight hū and four dòu of śarīra (relics). Eight kings will each lead their armies to contend for them, and even the deva-nāga-aṣṭa-parṣad (the eight classes of gods and dragons) will develop a desire to seize them. At that time, a wise minister will advise: 'If the kings contend, there must be victory and defeat. The śarīra of the Tathāgata will not benefit beings. I shall divide the śarīra into three portions: one portion to be offered to the devas, one portion to be given to the nāgas, and one portion to be divided among the eight kingdoms.' Therefore, everyone will be pleased and follow this suggestion, each using a golden altar to store the śarīra, and returning to their respective countries to build pagodas for offering.'

Then, whether it was teeth or hair, Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, foremost in ascetic practices) paid homage at the Trāyastriṃśa Heaven (one of the six heavens of the desire realm).

Śakra (the lord of the Trāyastriṃśa Heaven) built four pagodas. The first is the Tathāgata's Hair Pagoda, which was built with the hair that Prince Siddhārtha (the original name of Śākyamuni Buddha) cut off and threw into the air when he entered the Snow Mountains to practice. The second is the Arrow Pagoda. Gavāṃpati (a disciple of the Buddha, known for his habit of ruminating) prostrated himself before the pure and virtuous monks in the assembly, (thinking) 'Since the elephant king has departed, the elephant calf will follow; since the great teacher has passed away, I too shall pass away.' Then he transformed into flames and immolated himself.

One lamp is extinguished, and another lamp continues to be lit.

The lamp is a metaphor for the Tathāgata's Right Dharma Eye, just like a lamp. It has the function of illuminating darkness and dispelling ignorance. Therefore, the Vimalakīrti-sūtra has the meaning of the inexhaustible lamp here. When the Tathāgata entered parinirvāṇa (complete nirvana), he entrusted the Right Dharma Eye to Mahākāśyapa. After Kāśyapa's parinirvāṇa, he entrusted it to Ānanda (one of the Buddha's ten great disciples, foremost in hearing), and after Ānanda's parinirvāṇa, he entrusted it to Śāṇavāsa. From then on, the twenty-seven patriarchs each transmitted it to one person. Therefore, Chan Master Guifeng said that in the early days, to prevent loss, the ancestors transmitted it to one person. Now that there is a basis, we can rely on thousands of lamps shining.

None other than Mahākāśyapa welcomed the thousand assembly.

After the Buddha's parinirvāṇa, the heretics rejoiced and said, 'When Gautama was alive, his teachings were like a flame, but now that he has passed away, it will soon be extinguished.' At that time, Brahmā (the lord of the form realm), Śakra, and the kings of the devas all came to request Kāśyapa, saying, 'The Tathāgata entrusted the Right Dharma Eye to the Venerable One, so you should quickly compile the Dharma.' Then Kāśyapa sent a messenger to the summit of Mount Meru (Sumeru), striking a bronze ghaṇṭā (bell), and the sound said, 'Universally summon a thousand arhats among the holy disciples to the Pippala Cave in the city of Uruvilva in Magadha.' He invited King Ajātaśatru (son of King Bimbisāra) to be the dānapati (patron) and protector, to compile the Buddha's teachings.

Ānanda roared the three wheels.

梵

云阿難陀。華言慶喜。是佛堂弟。出家之後。二十年為佛侍者。多聞第一。初結集場中唯取無學聖人。時阿難尚居學地。被迦葉揖出衆。阿難憤悶。乃于林中習上地定。斷盡煩惱殘結。即證阿羅漢果。即來門外白眾求入。迦葉語曰。若已得無學。當從門隙中入。阿難應聲乃入。禮拜大眾。迦葉請優波離集律藏。阿難集經藏。阿難升座。眾有三疑。一疑佛再出。二疑他方佛來。三疑阿難成佛。洎阿難唱如是我聞。群疑皆釋。言雷吼者。法句經云。比丘摩訶盧達嚫。聲如雷吼。或以阿難比之。三輪者謂聲舌語也。然聲有五德。一甚深如雷。二清徹遠聞。三聽者無厭。四入心愛樂。五諦了易解。阿難具此。故云雷吼三輪。

商那表定於未來。

如來在日遊摩突羅國。指一青林謂阿難曰。此名優婁茶山。吾涅槃後有比丘名商那和修。於此起伽藍。說法教化多所利益。至佛滅度后。阿難弟子名商那和修。阿難欲滅。付法與之。大行教化。果如佛言。商那度優波鞠多長者為弟子。一日至彼所坐床上。鞠多諸弟子皆不識。多起慢心。商那乃舉手空中。甘露雨下。現五百法門。鞠多不識。商那曰。佛入此定。目連不達。目連入諸。比丘不達。我入。汝不識。我得七萬七千本生經。八萬毗尼。八萬毗曇。汝皆不達。我若去。

【現代漢語翻譯】現代漢語譯本：阿難陀（Ānanda，華語意為『慶喜』），是佛陀的堂弟。出家之後，他做了佛陀二十年的侍者，是佛陀弟子中『多聞第一』。在最初的經典結集大會中，只允許已證得無學果位的聖人蔘加。當時阿難陀還處於有學階段，因此被迦葉（Kāśyapa）尊者請出大會。阿難陀感到憤懣，便在林中修習上地禪定，斷盡了煩惱的殘餘，立即證得了阿羅漢果。他隨即來到大會門外，請求進入。迦葉尊者說：『如果已經證得無學果位，就應當從門縫中進來。』阿難陀應聲而入，禮拜大眾。迦葉尊者請優波離（Upāli）尊者結集律藏，阿難陀尊者結集經藏。阿難陀升座時，大眾有三種疑惑：一是懷疑佛陀再次出現，二是懷疑他方佛前來，三是懷疑阿難陀成佛。等到阿難陀開始誦唸『如是我聞』，所有的疑惑都消除了。『雷吼』指的是，法句經中說，比丘摩訶盧達嚫（Mahāruccāna）的聲音如雷鳴一般。或者用阿難陀來比喻，『三輪』指的是聲音、舌頭和言語。聲音有五種功德：一是極其深沉如雷鳴，二是清澈響亮傳得很遠，三是聽者不會感到厭倦，四是能深入人心令人喜愛，五是真實明確容易理解。阿難陀具備這些功德，所以被稱為『雷吼三輪』。商那（Śāṇavāsa）尊者預示了未來之事。佛陀在世時遊歷摩突羅國（Mathurā），指著一片青林對阿難陀說：『這裡叫做優婁茶山（Uruvilva）。我涅槃后，會有一位比丘名叫商那和修（Śāṇavāsa），在這裡興建伽藍（僧院），說法教化，利益眾生。』等到佛陀滅度后，阿難陀的弟子名叫商那和修。阿難陀將要入滅時，將佛法傳授給他。商那和修大力弘揚教化，果真如佛陀所言。商那和修度化優波鞠多（Upagupta）長者為弟子。有一天，商那和修來到優波鞠多所坐的床上，優波鞠多的弟子們都不認識他，大多生起傲慢之心。商那和修於是舉起手，空中降下甘露，顯現五百法門。優波鞠多不認識。商那和修說：『佛陀入此禪定，目連（Maudgalyāyana）尊者也不能通達；目連尊者入諸禪定，比丘們不能通達；我入此禪定，你卻不認識。我通達七萬七千本生經，八萬毗尼（Vinaya），八萬毗曇（Abhidhamma），你都不通達。我如果離去……』

【English Translation】 English version: Ānanda (meaning 'Joy' in Chinese), was the Buddha's cousin. After becoming a monk, he served as the Buddha's attendant for twenty years and was known as 'foremost in hearing much'. In the initial assembly for the compilation of scriptures, only those who had attained the state of Arhat were allowed to participate. At that time, Ānanda was still in the stage of learning, so he was asked to leave the assembly by Venerable Kāśyapa. Ānanda felt resentful and practiced higher-level meditation in the forest, completely severing the remaining bonds of afflictions, and immediately attained the Arhatship. He then came to the gate of the assembly and requested to enter. Venerable Kāśyapa said, 'If you have already attained the state of Arhat, you should enter through the crack in the door.' Ānanda entered in response and prostrated before the assembly. Venerable Kāśyapa requested Venerable Upāli to compile the Vinaya (monastic discipline), and Venerable Ānanda to compile the Sutras (discourses). When Ānanda ascended the seat, the assembly had three doubts: first, they suspected that the Buddha had reappeared; second, they suspected that a Buddha from another realm had come; and third, they suspected that Ānanda had become a Buddha. When Ānanda began to recite 'Thus have I heard,' all doubts were dispelled. 'Roaring like thunder' refers to the fact that, as stated in the Dhammapada (Verses on Dhamma), the voice of the monk Mahāruccāna was like thunder. Or it is compared to Ānanda, 'three wheels' refers to voice, tongue, and speech. Sound has five virtues: first, it is extremely deep like thunder; second, it is clear and loud and travels far; third, listeners do not feel tired of it; fourth, it can penetrate the heart and is loved; fifth, it is true, clear, and easy to understand. Ānanda possesses these virtues, so he is called 'three wheels roaring like thunder'. Venerable Śāṇavāsa foreshadowed future events. When the Buddha was alive, he traveled to Mathurā and pointed to a green forest, saying to Ānanda, 'This is called Uruvilva. After my Nirvana, there will be a monk named Śāṇavāsa who will build a monastery here, preach the Dharma, and benefit sentient beings.' After the Buddha's Nirvana, Ānanda's disciple was named Śāṇavāsa. When Ānanda was about to enter Nirvana, he transmitted the Dharma to him. Śāṇavāsa greatly promoted teaching and transformation, just as the Buddha had said. Śāṇavāsa converted the elder Upagupta as his disciple. One day, Śāṇavāsa came to the bed where Upagupta was sitting, and Upagupta's disciples did not recognize him, and most of them developed arrogance. Śāṇavāsa then raised his hand, and nectar fell from the sky, revealing five hundred Dharma gates. Upagupta did not recognize them. Śāṇavāsa said, 'When the Buddha enters this Samadhi (meditative state), Maudgalyāyana cannot understand it; when Maudgalyāyana enters various Samadhis, the monks cannot understand it; when I enter this Samadhi, you do not recognize it. I understand seventy-seven thousand Jataka (birth stories), eighty thousand Vinaya, and eighty thousand Abhidhamma, and you do not understand them. If I leave...'

諸法門隨去也。

鞠多化籌而盈室。

優婆鞠多。商那和修付法弟子也。佛在日有外道尼犍子。名薩遮。聰明辨利。博達眾論。諸王皆拜為師。然知佛法正妙。欲求出家。來白佛言。若我出家得如佛否。佛言不得。又問如舍利弗．目乾連乃至問如已下五百比丘否。佛皆云不得。若我滅后無諸大人然後如也。佛語眾曰。我滅近百年。此外道生摩突羅國。名優波鞠多。華言近護。出家證果。化人無數。至期皆如佛記。于中印土說法教化。凡受化俗人夫婦偕得道者。即擲一籌置於石室中。室高二丈。縱橫三丈。其籌遂滿。至鞠多滅度。弟子名通真量。只用此籌阇維之。

始自壞梁之感。

大迦葉將涅槃。付法與阿難已。捧佛所付衣入雞足山入定。待彌勒下生。先阿阇世王有約。尊者入滅必來告我。乃往辭。王睡不見。王于睡夢屋之大梁折乃寤。方知迦葉入滅不俟。駕奔至山前。其山已合。先是迦葉入山時有要期云。若阿阇世王來。及彌勒下生。此山方開。洎王來山為之開。見迦葉捧衣端坐其中。王瞻禮悲泣。讚頌訖。山乃複合。

終乎流乳之徴。

西天傳法第二十四祖師子尊者。在罽賓國。然知有難不可茍免。乃付一衣一偈與弟子婆斯多尊者語曰。吾此有難。汝當往他國行化。其後外

【現代漢語翻譯】現代漢語譯本諸法門都隨之而去了。

優波鞠多（Upagupta，近護）。用籌碼來計數得道者，以至於堆滿了整個石室。

優波鞠多（Upagupta）是商那和修（Śāṇavāsa）的付法弟子。佛陀在世時，有一位外道尼犍子（Nigaṇṭha），名叫薩遮（Satyaka），他聰明善辯，博學多才，精通各種論點。各國王都拜他為師。然而，薩遮（Satyaka）知道佛法的正妙之處，想要出家。他來對佛陀說：『如果我出家，能像佛陀一樣嗎？』佛陀說：『不能。』他又問：『能像舍利弗（Śāriputra）、目犍連（Maudgalyāyana），乃至像下面的五百比丘一樣嗎？』佛陀都說：『不能。』薩遮（Satyaka）說：『如果我在您滅度后，沒有這些大人物的時候，才能像他們一樣嗎？』佛陀告訴大眾說：『我滅度后近百年，這位外道將出生在摩突羅國（Mathura），名叫優波鞠多（Upagupta），漢譯為近護。他出家證果，教化了無數人。』到了那個時期，都如佛陀所預言的那樣。他在中印度說法教化，凡是受他教化的俗人夫婦一同得道的，他就投擲一枚籌碼到石室中。石室高二丈，縱橫三丈，籌碼最終堆滿了整個石室。等到優波鞠多（Upagupta）滅度后，他的弟子名叫通真量，只用這些籌碼來焚化他。

開始於壞梁的感應。

大迦葉（Mahākāśyapa）將要涅槃時，將佛法傳付給阿難（Ānanda）后，捧著佛陀所傳的袈裟進入雞足山入定，等待彌勒（Maitreya）下生。先前阿阇世王（Ajātaśatru）有約定，尊者入滅必定來告知他。於是前往告別，阿阇世王（Ajātaśatru）正在睡覺沒有見到。阿阇世王（Ajātaśatru）在睡夢中屋子的大梁折斷才醒悟，才知道迦葉（Kāśyapa）入滅沒有等他。於是駕車奔到山前，那山已經合攏了。先前迦葉（Kāśyapa）入山時有約定說：『如果阿阇世王（Ajātaśatru）來，以及彌勒（Maitreya）下生，這座山才會打開。』等到阿阇世王（Ajātaśatru）來時，山為他打開，看見迦葉（Kāśyapa）捧著袈裟端坐在其中。阿阇世王（Ajātaśatru）瞻仰禮拜，悲傷哭泣，讚頌完畢，山就又合攏了。

結束于流乳的徵兆。

西天傳法第二十四祖師子尊者（Siṃha），在罽賓國（Kashmir）。他知道有災難無法避免，於是將一件袈裟和一個偈頌交給弟子婆斯多尊者（Vasista）說：『我這裡有災難，你應該到其他國家去弘揚佛法。』其後

【English Translation】 English version All Dharma gates went with it.

Upagupta. Counting those who attained enlightenment with tallies, so that the entire stone chamber was filled.

Upagupta was the Dharma-inheriting disciple of Śāṇavāsa. When the Buddha was in the world, there was a heretical Nigaṇṭha named Satyaka, who was intelligent, eloquent, learned, and proficient in various arguments. All the kings revered him as their teacher. However, Satyaka knew the correctness and subtlety of the Buddha's Dharma and wanted to renounce the world. He came to the Buddha and said, 'If I renounce the world, can I be like the Buddha?' The Buddha said, 'No.' He then asked, 'Can I be like Śāriputra, Maudgalyāyana, or even the five hundred bhikshus below?' The Buddha all said, 'No.' Satyaka said, 'If after your extinction, when there are no such great figures, can I then be like them?' The Buddha told the assembly, 'Nearly a hundred years after my extinction, this heretic will be born in Mathura, named Upagupta, which translates to 'Near Protection' in Chinese. He will renounce the world, attain enlightenment, and transform countless people.' When that time comes, it will all be as the Buddha predicted. He will preach and teach in Central India. Whenever a lay couple who had been transformed by him both attained enlightenment, he would throw a tally into the stone chamber. The stone chamber was two zhang high and three zhang long and wide, and the tallies eventually filled the entire chamber. When Upagupta passed away, his disciple, named Tongzhenliang, used only these tallies to cremate him.

It began with the omen of the collapsing beam.

When Mahākāśyapa was about to enter Nirvana, after transmitting the Dharma to Ānanda, he held the robe that the Buddha had entrusted to him and entered samadhi in Kukkutapada Mountain, waiting for Maitreya to descend. Previously, King Ajātaśatru had an agreement that the Venerable One's passing would surely be reported to him. So he went to bid farewell, but King Ajātaśatru was sleeping and did not see him. In his dream, the main beam of the house broke, and he awoke, realizing that Kāśyapa had entered Nirvana without waiting for him. He then drove to the front of the mountain, but the mountain had already closed. Previously, when Kāśyapa entered the mountain, there was an agreement that 'If King Ajātaśatru comes, and when Maitreya descends, this mountain will open.' When King Ajātaśatru came, the mountain opened for him, and he saw Kāśyapa holding the robe, sitting upright within. King Ajātaśatru paid homage, wept with sorrow, and after praising him, the mountain closed again.

It ended with the sign of flowing milk.

The twenty-fourth patriarch of the Western Heaven, Venerable Siṃha, was in Kashmir. He knew that the disaster was unavoidable, so he gave a robe and a verse to his disciple, Venerable Vasista, saying, 'I have a disaster here, you should go to other countries to propagate the Dharma.' After that,

道昌熾。譖于彌羅掘王。王失正信。乃毀法壞寺。執劍斬師子首及。白乳涌高數尺。於是彼國傳法終在此人。

瓶器異而水必同。

阿含經云。阿難傳持佛法。猶瓶水注置余器。瓶器雖殊而水無別。

燈點殊而光終一。

燈點喻傳法。人光喻如來。法雖一燈分千。而光明無二。

是以大乘之真空妙有文殊彌勒異其宗。

真空妙有。大乘之至理也。然佛法雖惟一味。而投機隨根不無其別。且文殊菩薩弘一性宗。此克實約一切眾生皆有佛性也。彌勒菩薩弘五性宗。謂一聲聞性。二緣覺性。三大乘性。四不定性。此不定性謂第八識中具有三乘種子。遇緣即修。故云不定。五無種子性。此謂第八識中無聞熏種子。非如瓦石之無也。如善戒經云。無種性人。但以人天善根而成熟之。

小乘而分㲲㭊金上座大眾元其部。

小乘教者。佛為鈍根方便施設。元無別本。至佛滅后。師資相授互相予盾。派流遂別。出三藏記云。佛在日。有長者夢一貴㲲。忽自分為五段。怖以問佛。佛言。此表我滅后律藏分為五部。又有因緣經說。頻婆娑羅王夢一枝金杖斬為一十八段。以白佛。佛言。表我滅后小乘教分為十八部。言上座．大眾者。二根本部也。

或十支宏闡。

此序聖弟子

【現代漢語翻譯】現代漢語譯本：道昌熾（人名）被誣陷於彌羅掘王（Mirakula，國王名）。國王失去了正確的信仰，於是毀壞佛法和寺廟，執劍砍下了師子首（師子首，人名）的頭，白色的乳汁涌出數尺高。因此，在這個國家傳法的使命就終結于這個人。

瓶子的形狀不同，但裡面的水必定相同。

《阿含經》中說，阿難（Ananda，佛陀的十大弟子之一）傳持佛法，就像把瓶子里的水倒入其他的容器中。瓶子的形狀雖然不同，但水的本質沒有區別。

燈的火焰不同，但發出的光終究是一樣的。

燈的火焰比喻傳法的人，光芒比喻如來（Tathagata，佛的稱號）。佛法雖然像一盞燈分出千盞燈，但光明本質上沒有區別。

因此，大乘佛教的真空妙有之理，文殊菩薩（Manjusri，智慧的象徵）和彌勒菩薩（Maitreya，未來佛）所弘揚的宗義有所不同。

真空妙有是大乘佛教的至高真理。然而，佛法雖然只有一種味道，但爲了適應不同的根器，教法上不免有所區別。文殊菩薩弘揚一性宗，強調一切眾生都具有佛性。彌勒菩薩弘揚五性宗，即聲聞性、緣覺性、大乘性、不定性、無種子性。不定性指的是第八識中具有三乘的種子，遇到因緣就會修行，所以稱為不定。無種子性指的是第八識中沒有聞熏的種子，但並非像瓦石一樣完全沒有。正如《善戒經》所說，無種性的人，只能以人天善根來成熟他們。

小乘佛教則分為㲲㭊部（Vajjiputtaka，部派佛教的部派之一）、金上座部（ হেমবতী Hemavataka，部派佛教的部派之一）和大眾部（Mahasanghika，部派佛教的部派之一），它們是最初的根本部派。

小乘佛教是佛陀爲了根器遲鈍的眾生而方便施設的教法，原本沒有不同的版本。直到佛陀滅度后，師徒之間互相傳授，產生了矛盾，於是派別就出現了分流。《出三藏記》中記載，佛陀在世時，有一位長者夢見一匹珍貴的㲲，忽然自分裂為五段。他感到害怕，就去問佛陀。佛陀說，這預示著我滅度后，律藏會分為五部。又有《因緣經》說，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）夢見一根金杖被斬為十八段，就去告訴佛陀。佛陀說，這預示著我滅度后，小乘佛教會分為十八部。上座部（Sthavira）和大眾部是兩個根本部派。

或者有十個分支來弘揚佛法。

這是聖弟子的序言。

【English Translation】 English version: Dao Changchi (name) was slandered to King Mirakula (Mirakula, name of a king). The king lost his correct faith, so he destroyed the Dharma and temples, and with a sword, he cut off the head of Shizi Shou (Shizi Shou, name of a person), and white milk gushed out several feet high. Therefore, the mission of transmitting the Dharma in that country ended with this person.

The containers may be different, but the water inside must be the same.

The Agama Sutra says that Ananda (Ananda, one of the Buddha's ten great disciples) transmitted and upheld the Buddha's Dharma, just like pouring water from a bottle into other containers. Although the shapes of the containers are different, the essence of the water is the same.

The flames of the lamps may be different, but the light they emit is ultimately the same.

The flames of the lamps are a metaphor for those who transmit the Dharma, and the light is a metaphor for the Tathagata (Tathagata, an epithet of the Buddha). Although the Dharma is like one lamp dividing into thousands of lamps, the essence of the light is no different.

Therefore, regarding the profound principle of 'True Emptiness and Wondrous Existence' in Mahayana Buddhism, Manjusri Bodhisattva (Manjusri, symbol of wisdom) and Maitreya Bodhisattva (Maitreya, the future Buddha) propagate different doctrines.

'True Emptiness and Wondrous Existence' is the supreme truth of Mahayana Buddhism. However, although the Buddha's Dharma has only one flavor, in order to adapt to different capacities, there are inevitably differences in the teachings. Manjusri Bodhisattva propagates the 'One Nature' doctrine, emphasizing that all sentient beings possess Buddha-nature. Maitreya Bodhisattva propagates the 'Five Natures' doctrine, namely the Sravaka-nature, Pratyekabuddha-nature, Mahayana-nature, Indeterminate-nature, and Seedless-nature. The Indeterminate-nature refers to the fact that the eighth consciousness contains the seeds of the Three Vehicles, and when encountering conditions, it will cultivate, hence it is called Indeterminate. The Seedless-nature refers to the fact that the eighth consciousness does not have the seeds of hearing and learning, but it is not completely devoid like tiles and stones. As the Sutra of Good Precepts says, people without the seed-nature can only be matured with the roots of goodness from humans and devas.

Hinayana Buddhism is divided into Vajjiputtaka (Vajjiputtaka, one of the schools of sectarian Buddhism), Hemavataka (Hemavataka, one of the schools of sectarian Buddhism), and Mahasanghika (Mahasanghika, one of the schools of sectarian Buddhism), which are the original fundamental schools.

Hinayana Buddhism is the teaching expediently established by the Buddha for beings with dull faculties, and originally there were no different versions. It was not until after the Buddha's Parinirvana that contradictions arose between teachers and disciples who transmitted the teachings to each other, and thus factions emerged. The Record of the Tripitaka states that when the Buddha was alive, an elder dreamed of a precious Vajjiputtaka, which suddenly split into five sections. He was frightened and asked the Buddha. The Buddha said, 'This foreshadows that after my Parinirvana, the Vinaya Pitaka will be divided into five parts.' Furthermore, the Sutra of Causation says that King Bimbisara (Bimbisara, King of Magadha in ancient India) dreamed of a golden staff being cut into eighteen sections, and he told the Buddha. The Buddha said, 'This foreshadows that after my Parinirvana, Hinayana Buddhism will be divided into eighteen schools.' The Sthavira (Elders) and Mahasanghika (Great Assembly) are the two fundamental schools.

Or there are ten branches to propagate the Dharma.

This is the preface of the holy disciples.

造論破邪立正也。言十支者。一略陳名數支。即百法論。二粗釋體義支。即五蘊論。皆天親菩薩造。三總色眾義支。即顯揚論。四總攝大義支。即攝大乘論。皆無著菩薩造。五分別名數支。即雜集論。無著．師子覺．賢慧等三菩薩造。六離僻處中支。即辨中邊論。無著菩薩造。七摧破邪山支。即二十唯識論。八高建法幢支。即三十唯識論。皆天親造。九莊嚴體義支。即大莊嚴論。十攝散歸觀支。即瑜伽論。皆慈氏菩薩造。

或千部郁興。

天親菩薩是無著菩薩俗中親弟。法中小師。始宗有部。造五百論。明小斥大。天竺無敢敵者。無著是初地菩薩。觀其弟大乘根緣將熟。乃假疾召歸。甫近一驛。遣一弟子往接。至夜同館宿。其弟子夜誦大乘一偈云。若人慾了知。三世一切佛。應觀法界性。一切唯心造。天親聞之。豁然悟解大乘正理。且悔昔誹斥深咎何補。元其罪本但是舌根。乃起手執利刀欲截其舌。無著遙知。伸臂捉住。諭之曰。汝悟大乘。蓋其時矣。昔以舌毀。宜以舌贊。可補其過。茍斷舌不言。其利安在。天親受教乃止。戴星而行。洎覲本師。諦聽慈旨。便造大乘論。累五百部。故天竺呼為千部論師焉。

馬鳴龍樹繼其芳。

此二菩薩。始事外宗。皆迴心正法。出家宣揚大乘。俱為論師

【現代漢語翻譯】現代漢語譯本：造論破邪立正也在於此。所說的十支是：第一，略陳名數支，即《百法論》；第二，粗釋體義支，即《五蘊論》，這兩部都是天親菩薩（Vasubandhu）所造。第三，總色眾義支，即《顯揚論》；第四，總攝大義支，即《攝大乘論》，這兩部都是無著菩薩（Asanga）所造。第五，分別名數支，即《雜集論》，由無著菩薩、師子覺菩薩（Simhabodhi）、賢慧菩薩（Gunamati）等三位菩薩所造。第六，離僻處中支，即《辨中邊論》，由無著菩薩所造。第七，摧破邪山支，即《二十唯識論》；第八，高建法幢支，即《三十唯識論》，這兩部都是天親菩薩所造。第九，莊嚴體義支，即《大莊嚴論》；第十，攝散歸觀支，即《瑜伽師地論》，這兩部都是慈氏菩薩（Maitreya）所造。

或者說，（這些論著）如千部般興盛。

天親菩薩是無著菩薩世俗中的親弟弟，佛法中的小師弟。最初信奉有部，造了五百部論，闡明小乘，駁斥大乘，在天竺沒有人敢與他辯論。無著菩薩是初地菩薩，觀察到他的弟弟天親菩薩的大乘根基將要成熟，於是假裝生病召他回來。剛靠近一個驛站，就派一個弟子去迎接他，到了晚上，一同在館舍住宿。那個弟子晚上誦讀大乘的一首偈子說：『若人慾了知，三世一切佛，應觀法界性，一切唯心造。』天親菩薩聽了之後，豁然開悟，理解了大乘的正理，並且後悔以前誹謗大乘，深深自責，認為罪過的根源在於他的舌頭。於是拿起鋒利的刀想要割掉自己的舌頭。無著菩薩在遠處知道這件事，伸出手臂抓住他，勸誡他說：『你領悟大乘，正是時候啊。過去用舌頭譭謗，應該用舌頭讚揚，可以彌補你的過錯。如果割斷舌頭不說話，又有什麼好處呢？』天親菩薩接受了教誨，這才停止。他連夜趕路，去拜見他的本師無著菩薩，認真聽取教誨，於是開始造大乘論，累計五百部，所以在天竺被稱為千部論師。

馬鳴菩薩（Asvaghosa）、龍樹菩薩（Nagarjuna）繼承了他的芬芳。

這兩位菩薩，最初信奉外道，後來都回心向正法，出家宣揚大乘，都成為論師。

【English Translation】 English version: Creating treatises to refute the heterodox and establish the orthodox is also based on this. The 'ten branches' refer to: First, the branch of briefly stating names and numbers, which is the Hundred Dharmas Treatise (Śata-dharma-śāstra); second, the branch of roughly explaining the essence of entities, which is the Treatise on the Five Aggregates (Pañca-skandha-prakaraṇa). Both of these were composed by Vasubandhu (Tianqin) Bodhisattva. Third, the branch of comprehensively explaining the meaning of aggregates, which is the Compendium of Determinations (Abhidharma-samuccaya); fourth, the branch of comprehensively gathering the great meaning, which is the Treatise on the Summary of the Great Vehicle (Mahāyānasaṃgraha). Both of these were composed by Asanga (Wuzhuo) Bodhisattva. Fifth, the branch of distinguishing names and numbers, which is the Compendium of Perceptions (Abhidharmasamuccaya-vyākhyā), composed by Asanga Bodhisattva, Simhabodhi (Shizijue) Bodhisattva, and Gunamati (Xianhui) Bodhisattva. Sixth, the branch of being centered and away from extremes, which is the Discrimination of the Middle and the Extremes (Madhyāntavibhāga), composed by Asanga Bodhisattva. Seventh, the branch of crushing the mountain of heterodoxy, which is the Twenty Verses on Consciousness-Only (Viṃśatikā); eighth, the branch of erecting the high banner of Dharma, which is the Thirty Verses on Consciousness-Only (Triṃśikā). Both of these were composed by Vasubandhu. Ninth, the branch of adorning the essence of entities, which is the Great Adornment Treatise (Mahā-alaṃkāra-śāstra); tenth, the branch of gathering the scattered and returning to contemplation, which is the Yoga Treatise (Yogācārabhūmi-śāstra). Both of these were composed by Maitreya (Cishi) Bodhisattva.

Or, (these treatises) flourish like a thousand works.

Vasubandhu Bodhisattva was Asanga Bodhisattva's younger brother in secular life and junior disciple in Dharma. Initially, he adhered to the Sarvāstivāda school, composing five hundred treatises, elucidating the Lesser Vehicle and refuting the Greater Vehicle. In India, no one dared to debate with him. Asanga Bodhisattva, being a Bodhisattva of the first ground, observed that his younger brother Vasubandhu's roots for the Great Vehicle were about to mature, so he feigned illness and summoned him back. Just approaching a post station, he sent a disciple to meet him. At night, they stayed together in the inn. That disciple recited a verse from the Great Vehicle at night, saying: 'If one wishes to understand, all Buddhas of the three times, one should contemplate the nature of the Dharma realm, everything is created by the mind alone.' Upon hearing this, Vasubandhu Bodhisattva suddenly awakened and understood the correct principles of the Great Vehicle. He regretted his past slander of the Great Vehicle and deeply blamed himself, considering the root of his sin to be his tongue. Therefore, he picked up a sharp knife, intending to cut off his tongue. Asanga Bodhisattva, knowing this from afar, stretched out his arm and stopped him, advising him: 'Your enlightenment to the Great Vehicle is timely. In the past, you slandered with your tongue; you should now praise with your tongue, which can compensate for your faults. If you cut off your tongue and do not speak, what benefit is there?' Vasubandhu Bodhisattva accepted the teaching and stopped. He traveled overnight to see his original teacher, Asanga Bodhisattva, carefully listened to his teachings, and then began to compose Great Vehicle treatises, accumulating five hundred works. Therefore, in India, he was called the 'Teacher of a Thousand Treatises'.

Asvaghosa (Maming) Bodhisattva and Nagarjuna (Longshu) Bodhisattva inherited his fragrance.

These two Bodhisattvas initially adhered to externalist doctrines, but later turned their hearts to the correct Dharma, left home, and propagated the Great Vehicle, both becoming treatise masters.

。

無著天親播其美。

此乃賢師哲資。俱大論師。已見前注。

或提婆鑿眸而作器。

提婆菩薩是龍樹弟子。才敏辨義。擅名五印。住南天竺。初得法已。人未歸信。其國有大自在天廟。鑄金為像。高二丈。以頗黎寶為眼。用機能動。凡人不敢正視。提婆入廟驗之。從觀者眾。時天像動眼向提婆。提婆語曰。神則神矣。何斯小哉。當以精靈感人。智德伏物。而假黃金自多。頗黎熒惑。非所望也。乃登梯鑿出其眼。神遂無靈。由是提婆聲化大振。今詳器合是氣字。緣本傳無作器事。蓋提婆欲揚正法。鄉人未信。故作氣驗神。

陳那吼石以飛聲。

陳那菩薩。大論師也。初劫有外道伽毗羅。修世定。得五神通。造論名僧佉薩怛羅。此云數論。恐後人破我此義。乃往大自在天求長生術。天曰。我化汝為一物。最極長壽。無越石也。乃遍告門徒。我將化石。若有人難我論。令書于石上。我自通答。洎陳那造因明論。將破邪解。知此石是彼外道。乃書比量于上難之。斯須答文隱出。陳那再立量答文。經宿方出。至第四量難之。石不能答。忽大吼一聲。震烈迸碎。故天竺云陳那有吼石之能。

或百偈齊祛于外宗。

論師名比羅。是馬鳴菩薩弟子。造無我論百偈。到處執我外道

【現代漢語翻譯】現代漢語譯本：無著（Asanga）和世親（Vasubandhu）傳播他們的美名。

這裡指的是賢師哲資（Śāntarakṣita）和俱大論師（Kamalaśīla），他們的事蹟已在前文註釋中提及。

或者提婆（Āryadeva）鑿出（天神）的眼睛來驗證（佛法的力量）。

提婆菩薩是龍樹（Nāgārjuna）的弟子，才思敏捷，善於辯論，在五印（印度五大區域）享有盛名。他住在南天竺。最初獲得佛法時，人們並不信服。他的國家有一座大自在天（Maheśvara）的廟宇，用黃金鑄造神像，高二丈，用頗黎寶（水晶）作為眼睛，用機關控制使其能夠活動。凡人不敢正視它。提婆進入廟宇驗證，觀看者眾多。當時，天神像轉動眼睛看向提婆。提婆說：『神確實是神，但為何如此渺小？應當用精妙的精神感化人，用智慧和德行降伏事物，而藉助黃金來誇耀自己，用頗黎來迷惑人，這不是我所期望的。』於是登上梯子鑿出它的眼睛，神像隨即失去靈驗。因此，提婆的聲名和教化大為振奮。現在詳細考察，這裡的『器』字應該是『氣』字。因為原本的傳記中沒有提婆製造器物的事情。大概是提婆想要弘揚正法，但鄉人不相信，所以用氣來驗證神靈。

陳那（Dignāga）大吼一聲，使石頭發出聲音並飛散。

陳那菩薩，是一位偉大的論師。在最初的劫數中，有一位外道名叫伽毗羅（Kapila），他修習世間禪定，獲得了五神通。他寫了一部論著，名為《僧佉薩怛羅》（Sāṃkhya-sāstra），這裡翻譯為《數論》。他擔心後人會駁斥他的理論，於是前往大自在天請求長生之術。大自在天說：『我將把你變成一種東西，最為長壽，沒有超過石頭的。』於是遍告門徒：『我將化為石頭，如果有人駁難我的理論，就將駁論寫在石頭上，我自然會迴應。』等到陳那造《因明論》時，想要駁斥邪見，知道這塊石頭就是那位外道所化。於是將比量（anumāna）寫在石頭上駁難他。一會兒，答辯的文字隱約出現。陳那再次立量答辯，經過一夜才出現。到第四次立量駁難時，石頭不能回答，忽然大吼一聲，震裂迸碎。所以天竺（印度）流傳說陳那有吼石的能力。

或者比羅（Bhīla）用一百首偈頌一起驅除外道宗派。

這位論師名叫比羅，是馬鳴（Aśvaghoṣa）菩薩的弟子，他寫了《無我論》一百偈，到處駁斥執著于『我』的外道。

【English Translation】 English version: Asanga (無著) and Vasubandhu (世親) spread their fame.

This refers to Śāntarakṣita (賢師哲資) and Kamalaśīla (俱大論師), whose deeds have been mentioned in the previous notes.

Or Āryadeva (提婆) chiseled out the eyes (of the deity) to verify (the power of the Dharma).

Bodhisattva Āryadeva was a disciple of Nāgārjuna (龍樹), quick-witted and skilled in debate, enjoying a great reputation in the five Indias (五印). He lived in South India. Initially, when he obtained the Dharma, people were not convinced. In his country, there was a temple of Maheśvara (大自在天), with a golden statue two zhang (丈) tall, using crystal (頗黎寶) as eyes, and controlled by mechanisms to make it move. Ordinary people dared not look directly at it. Āryadeva entered the temple to verify it, with many onlookers. At that time, the deity's statue turned its eyes to Āryadeva. Āryadeva said: 'The deity is indeed a deity, but why so small? It should inspire people with subtle spirit, and subdue things with wisdom and virtue, rather than relying on gold to boast itself and crystal to confuse people. This is not what I expect.' So he climbed the ladder and chiseled out its eyes, and the deity immediately lost its power. Therefore, Āryadeva's fame and teachings greatly flourished. Now, upon detailed examination, the character '器' (qì, utensil) here should be '氣' (qì, energy). Because the original biography does not mention Āryadeva making utensils. It is likely that Āryadeva wanted to promote the correct Dharma, but the villagers did not believe it, so he used energy to verify the deity.

Dignāga (陳那) roared, causing the stone to make a sound and scatter.

Bodhisattva Dignāga was a great master of treatises. In the initial kalpa, there was a heretic named Kapila (伽毗羅), who practiced worldly samādhi and obtained the five supernormal powers. He wrote a treatise called Sāṃkhya-sāstra (僧佉薩怛羅), which is translated here as 'Treatise on Enumeration' (數論). He was worried that later generations would refute his theory, so he went to Maheśvara (大自在天) to request the art of longevity. Maheśvara said: 'I will transform you into something, the most long-lived, nothing surpasses stone.' So he announced to his disciples: 'I will transform into stone. If anyone refutes my theory, write the refutation on the stone, and I will naturally respond.' When Dignāga created the Hetu-vidyā-śāstra (因明論), wanting to refute the heretical views, he knew that this stone was the transformation of that heretic. So he wrote anumāna (比量) on the stone to refute him. After a while, the answering text faintly appeared. Dignāga again established anumāna to answer, and it appeared after a night. By the fourth establishment of anumāna to refute, the stone could not answer, and suddenly roared, shattering and scattering. Therefore, it is said in India (天竺) that Dignāga had the ability to roar at stones.

Or Bhīla (比羅) used a hundred verses to expel the heretical sects together.

This master of treatises was named Bhīla, a disciple of Bodhisattva Aśvaghoṣa (馬鳴). He wrote a hundred verses of the Anātman-vāda (無我論), everywhere refuting the heretics who clung to 'self' (我).

無不摧伏。

或十而翊贊于遺頌。

天親造三十唯識頌。後有護法菩薩十大論師共造釋文贊成之。今唯識論是。

或聞經而夜升兜率。

無著菩薩入法光定。夜升兜率天。請問慈氏金剛經義。慈氏說八十頌申明大義。無著約十八住處造論二卷。天親約斷二十七疑造論三卷。

或待佛而窟寄修羅。

明辨論師欲求長生。待慈氏下生。乃往南印度修羅窟前誦金剛咒咒白芥子。擊其石門。石門遂開。明辯攝衣奮入。相隨入者六人。石門乃闔矣。梵云阿修羅。華言無端正。神也。

或劍誓首以要期。

提婆菩薩受出家法已。于天竺國四衢道中敷高座。作三論云。一切聖中佛為第一。一切法中佛法第一。一切救世僧為第一。八方論士有能破此義者。我當斬首謝屈。既鳴鼓已。八方論士皆集場中。亦各立要。若我不能破此義者。亦斬首為謝。如是賓主敵論涉於三日。八方論士辭義皆墮。各請斬首。提婆告曰。我所宗法仁治萬物。不斬汝首。但斬汝發。與死無別。於是八方論士皆剃髮出家。

戒象馱金而請釋。

天親菩薩為眾講婆沙論。以一日所講之義乃造一頌攝之。用赤銅葉刻字置象頭上。出金五十片置象尾上。自坐中間。擊鼓唱言。有能破此義。當奉此金。諸國

【現代漢語翻譯】現代漢語譯本無不摧伏。或有十人協助讚揚遺留的頌文。天親（Vasubandhu）菩薩造《三十唯識頌》。後來有護法（Dharmapala）菩薩和十大論師共同撰寫解釋的文字來贊成它。現在的《唯識論》就是。或有人聽聞佛經后，夜晚升到兜率天（Tushita）。無著（Asanga）菩薩進入法光定，夜晚升到兜率天，請問彌勒（Maitreya）菩薩《金剛經》的義理。彌勒菩薩說了八十頌來闡明大義。無著菩薩依據十八個住處造了二卷論。天親菩薩依據斷除二十七個疑惑造了三卷論。或有人等待彌勒佛（Maitreya Buddha）降生，在山窟中寄身於阿修羅（Asura）處。明辨論師想要尋求長生不老，等待彌勒佛下生。於是前往南印度阿修羅窟前，誦持金剛咒，用白芥子擊打石門，石門就打開了。明辨整理好衣服奮力進入，跟隨他進入的有六人，石門就關閉了。梵語阿修羅，漢譯為『無端正』，是神的一種。或有人以劍起誓，斬首來要約。提婆（Aryadeva）菩薩接受出家法后，在天竺國（India）四通八達的道路中央設定高座，說了三種論點：一切聖者之中，佛陀最為第一；一切法之中，佛法最為第一；一切救世者中，僧人為第一。八方論士有能駁倒這些義理的，我當斬首謝罪。鳴鼓之後，八方論士都聚集到場中，也各自立下要約：如果我不能駁倒這些義理，也斬首謝罪。就這樣，賓主雙方辯論了三天，八方論士的言辭義理都落敗了，各自請求斬首。提婆菩薩說：我所宗奉的佛法以仁慈治理萬物，不斬你們的頭，但斬你們的頭髮，與死沒有區別。於是八方論士都剃髮出家。戒賢（Shilabhadra）用大象馱著黃金來請求解釋佛法。天親菩薩為大眾講解《婆沙論》（Abhidharma Mahavibhasa Shastra），用一天所講的義理寫成一頌，用赤銅葉刻上字，放在象頭上，拿出五十片金子放在象尾上，自己坐在中間，擊鼓宣告說：有能駁倒這些義理的，就奉上這些金子。各國

【English Translation】 English version All were subdued and vanquished. Some assisted and praised the remaining verses in groups of ten. Vasubandhu (Tianqin) Bodhisattva composed the 'Thirty Verses on Consciousness-Only'. Later, Dharmapala (Hufa) Bodhisattva and the ten great masters jointly wrote explanatory texts to support it. This is the current 'Treatise on Consciousness-Only'. Some, upon hearing the scriptures, ascend to Tushita (Doushuai) Heaven at night. Asanga (Wuzhu) Bodhisattva entered the Samadhi of the Light of Dharma and ascended to Tushita Heaven at night to inquire about the meaning of the 'Vajra Sutra' from Maitreya (Cishi) Bodhisattva. Maitreya Bodhisattva spoke eighty verses to clarify the great meaning. Asanga Bodhisattva composed a two-volume treatise based on the eighteen abodes. Vasubandhu Bodhisattva composed a three-volume treatise based on resolving twenty-seven doubts. Some await the descent of Maitreya Buddha (Mile Fo), lodging in caves with Asuras (Xiuluo). The debater Mingbian sought longevity, awaiting the descent of Maitreya Buddha. He went to the front of an Asura cave in South India, chanted the Vajra mantra, and struck the stone door with white mustard seeds. The stone door opened. Mingbian adjusted his robes and entered vigorously, followed by six others. The stone door then closed. 'Asura' in Sanskrit means 'without beauty' in Chinese, and is a type of deity. Some pledge with swords, staking their heads on the agreement. After receiving the Dharma of ordination, Aryadeva (Tipuo) Bodhisattva set up a high seat in the middle of a crossroads in India (Tianzhu Guo) and proclaimed three theses: Among all sages, the Buddha is the foremost; among all Dharmas, the Buddha's Dharma is the foremost; among all saviors, the Sangha is the foremost. If any debater from the eight directions can refute these meanings, I will offer my head as an apology. After the drum was sounded, debaters from the eight directions gathered in the arena and each made their own pledge: If I cannot refute these meanings, I will also offer my head as an apology. Thus, the host and guests debated for three days, and the words and meanings of the debaters from the eight directions all fell short. They each requested to be beheaded. Aryadeva Bodhisattva said: The Dharma I uphold governs all things with benevolence; I will not behead you, but I will cut off your hair, which is no different from death. Thereupon, the debaters from the eight directions all shaved their heads and became monks. Shilabhadra (Jiexian) used elephants to carry gold to request explanations of the Dharma. Vasubandhu Bodhisattva lectured on the Abhidharma Mahavibhasa Shastra (Posha Lun) to the assembly, composing a verse to summarize the meaning of each day's lecture. He engraved the words on red copper leaves and placed them on the elephant's head, and placed fifty pieces of gold on the elephant's tail. He sat in the middle, beat the drum, and announced: If anyone can refute these meanings, I will offer this gold. Various countries

無人能破。乃將頌並金寄與罽賓國。諸婆沙師亦不能盡解。彼諸師卻加金五十片回餉天親。請作釋文。天親由是自造長行釋頌。即今俱舍論是。

或賞能而食邑。

論師摩陀那。才辯縱橫。因論義得勝。頻婆娑羅王割一邑以賞之。

或得勝而建幢。

付法藏傳云。馬鳴菩薩于富那夜奢處得勝法已。乃建大法幢。

或論般若之理也名燈。

南天竺國論師名迦毗。造論名般若燈。謂根本無分別智有寂照之功。故以燈為喻。

或究俱舍之非也名雹。

昔迦濕彌羅國有論師名眾賢。見天親俱舍論乃造五千頌斥其非義。名俱舍雹論。以世間雹能壞稼穡華果。故以喻為名。乃將徒持論尋訪天親欲定是非。天親為諸國無正人為量果。遂避而未就。甫近一驛。眾賢忽覺氣衰不能前進。乃修書遣弟子送論與天親。其書略云。不自量力。作為此論。智小謀大。死期至矣。菩薩抑揚至理。若得存遺文則死而無恨也。天親讀其論。見文多順己義。又重其知過。乃為更名順正理論焉。

莫不殊涂異轍終會一源自有及空咸歸萬德。

殊涂異轍。謂外道小乘也。自有及空者。皆邊見也。一源萬德者。謂大乘真諦實性也。

自商周見虹貫。

周書異記云。穆王五十二年壬申

【現代漢語翻譯】現代漢語譯本：無人能夠破解。於是將頌文和黃金一起寄給罽賓國（Kashmir）。那裡的婆沙師（Vaibhashika masters）也不能完全理解。那些婆沙師反而又增加了五十片金葉送回給天親（Vasubandhu），請求他作解釋。天親因此自己創作了長行來解釋頌文，這就是現在的《俱舍論》（Abhidharmakosha）。或者因為獎賞才能而獲得封邑。論師摩陀那（Madana），才華辯論縱橫無礙，因為辯論得勝，頻婆娑羅王（King Bimbisara）割讓一個封邑來獎賞他。或者因為辯論得勝而建立法幢。《付法藏傳》（Fu fazang zhuan）記載，馬鳴菩薩（Ashvaghosa）在富那夜奢（Punyayashas）處獲得勝利后，就建立了大法幢。或者論述般若（Prajna）的道理，名為燈。南天竺國（South India）的論師名叫迦毗（Kapila），他造的論名為《般若燈》（Prajna Pradipa）。認為根本無分別智（Fundamental non-discriminating wisdom）具有寂靜照耀的功用，所以用燈來比喻。或者窮究《俱舍論》（Abhidharmakosha）的錯誤，名為雹。過去在迦濕彌羅國（Kashmir）有一位論師名叫眾賢（Samghabhadra），他看到天親（Vasubandhu）的《俱舍論》（Abhidharmakosha）后，就造了五千頌來駁斥其中的錯誤，名為《俱舍雹論》（Abhidharmakoshabhasya）。因為世間的冰雹能夠摧毀莊稼和花果，所以用它來比喻。於是他帶著弟子拿著論著去尋訪天親，想要確定誰是誰非。天親認為各個國家沒有公正的人可以衡量判斷，於是避而不見。眾賢剛走近一個驛站，忽然覺得氣息衰弱，不能前進。於是修書派遣弟子將論著送給天親。信中大概寫道：『不自量力，寫了這部論著。智慧小而圖謀大，死期將至了。菩薩如果能發揚闡明至理，那麼即使我死了也沒有遺憾了。』天親讀了他的論著，發現其中很多文字都順應了自己的觀點，又敬重他能認識到自己的過錯，於是為這部論著更名為《順正理論》（Nyayanusara-sastra）。沒有不是殊途異轍，最終都會匯歸於同一個源頭；無論是『自有』還是『空』，都會歸於萬德。殊途異轍，指的是外道和小乘。『自有』和『空』，都是邊見。『一源萬德』，指的是大乘真諦實性。自從商朝和周朝出現彩虹貫日。《周書異記》（Zhou Shu Yi Ji）記載，穆王（King Mu）五十二年壬申（Ren Shen year）

【English Translation】 English version: No one could break it. Therefore, the verses and gold were sent to Kashmir. The Vaibhashika masters there could not fully understand it either. Those masters instead added fifty gold leaves and sent them back to Vasubandhu, requesting him to provide an explanation. Vasubandhu then composed a prose commentary on the verses himself, which is now the Abhidharmakosha. Or, one may be granted a fiefdom as a reward for their talent. The master Madana, with his talent and eloquence, was unparalleled. Because of his victory in debate, King Bimbisara granted him a fiefdom as a reward. Or, one may erect a banner after winning a debate. The Fu fazang zhuan records that after Ashvaghosa obtained the Dharma victory from Punyayashas, he erected a great Dharma banner. Or, discussing the principle of Prajna (wisdom) is called a lamp. A master from South India named Kapila composed a treatise called Prajna Pradipa (Lamp of Wisdom). It holds that fundamental non-discriminating wisdom has the function of stillness and illumination, hence the metaphor of a lamp. Or, thoroughly investigating the errors of the Abhidharmakosha is called hail. In the past, in Kashmir, there was a master named Samghabhadra. After seeing Vasubandhu's Abhidharmakosha, he composed five thousand verses refuting its erroneous meanings, called the Abhidharmakoshabhasya (Commentary of Hail on the Abhidharmakosha). Because worldly hail can destroy crops, flowers, and fruits, it is used as a metaphor. He then took his disciples and the treatise to seek out Vasubandhu, wanting to determine who was right and wrong. Vasubandhu, considering that there were no impartial people in various countries to judge, avoided meeting him. As Samghabhadra approached a post station, he suddenly felt his breath weakening and could not proceed. So he wrote a letter and sent his disciples to deliver the treatise to Vasubandhu. The letter roughly said: 'Overestimating my abilities, I wrote this treatise. My wisdom is small, but my ambition is great, and my death is near. If the Bodhisattva can promote and clarify the ultimate truth, then even if I die, I will have no regrets.' Vasubandhu read his treatise and found that many of the words agreed with his own views, and he also respected his ability to recognize his mistakes. Therefore, he renamed the treatise Nyayanusara-sastra (Treatise Following the Correct Principle). There is nothing that does not, though taking different paths, ultimately converge on the same source; whether 'self-existence' or 'emptiness', all return to myriad virtues. Different paths refer to externalist paths and the Lesser Vehicle (Hinayana). 'Self-existence' and 'emptiness' are both extreme views. 'One source and myriad virtues' refers to the true reality of the Great Vehicle (Mahayana). Since the Shang and Zhou dynasties, rainbows have been seen piercing the sun. The Zhou Shu Yi Ji records that in the fifty-second year of King Mu, the Ren Shen year

二月十五日。西方有白虹十二道。南北貫連。王問。太史扈多奏。西方聖人入滅衰相耳。

炎漢夢金人。

後漢第二主孝明帝。永平二年夜夢金人丈六飛至殿庭。光明炳耀。且問群臣。通人傅毅奏曰。西方聖人號佛。陛下所夢必是彼也。博士王遵奏。臣按周書異記云。大史蘇由奏昭王曰。西方有聖人出。一千年后聲教來此。陛下所夢即其事也。

教及神州聲流華夏。

聲亦教也。此方教曲以佛無漏聲為體。故云聲教。又唯識論用聲名句文四法為教體矣。時明帝納王遵奏。乃遣中郎將蔡歆．泰景博士王遵一十八人同往西域迎佛法。至月支國遇迦葉摩騰．竺法蘭二梵僧。並白㲲𦘕釋迦像．四十二章經。白馬馱至洛下。即後漢永平十年丁卯。為此土有三寶之始也。明帝來圖釋迦像于西陽城門上及顯節陵上供養。即此土𦘕像之始也。有唐高僧大律師道宣居終南山。以戒德律行至高。北天毗沙門王常遣二天人冥佑之。宣嘗經行失腳將墮階下。時天人承足方現其身。因問。其稱是天人。宣問曰。如周之蘇由．扈多。漢之傅毅．王遵。吳之闞澤。皆素未識佛法而能知聖人生滅聲教將來。辯佛法為上。彼何人耶。天人黃瓊答曰。彼皆天人也。為佛法流行此土。天遣降神佐國。宣明佛法故也。

勃叨生季

【現代漢語翻譯】現代漢語譯本二月十五日，西方出現十二道白色虹霓，南北貫穿相連。國王詢問緣由，太史扈多進奏說：『這是西方聖人（指佛陀）入滅的衰敗之相啊。』

炎漢時期，孝明帝夢見金人。

後漢第二位君主孝明帝，在永平二年，夜裡夢見一個身高一丈六的金人飛到殿庭之中，光明閃耀。孝明帝詢問群臣。通曉事理的傅毅進奏說：『西方有位聖人，號為佛（Buddha）。陛下所夢必定是他。』博士王遵進奏說：『臣查閱《周書異記》記載，大史蘇由向周昭王進奏說：西方有聖人出世，一千年后他的聲教將傳到這裡。陛下所夢的就是這件事啊。』

佛法教化傳及神州，聲名流傳華夏。

『聲』也就是『教』。此方（指中國）的教法以佛陀的無漏音聲為本體，所以說『聲教』。而且，《唯識論》用聲、名、句、文四法作為教法的本體。當時，明帝採納了王遵的奏議，於是派遣中郎將蔡歆、泰景博士王遵等十八人一同前往西域（指古代印度及其周邊地區）迎接佛法。他們到達月支國（貴霜王朝）時，遇到了迦葉摩騰（Kasyapa Matanga）、竺法蘭（Dharmaraksa）兩位梵僧，以及用白色繒帛繪製的釋迦牟尼佛像和《四十二章經》。用白馬馱載著這些來到了洛陽。這發生在後漢永平十年丁卯年，是此土（指中國）有三寶（佛、法、僧）之開始。明帝命人將釋迦牟尼佛像繪製在西陽城門上和顯節陵上供養，這是此土繪製佛像的開始。唐朝高僧大律師道宣（Daoxuan）居住在終南山，以戒律品德和律行著稱。北方的毗沙門天王（Vaisravana）常常派遣兩位天人暗中護佑他。道宣曾經行走時不小心失足將要從臺階上跌落，當時天人托住他的腳才顯現出身形。道宣因此詢問他們。他們自稱是天人。道宣問道：『像周朝的蘇由、扈多，漢朝的傅毅、王遵，吳國的闞澤，他們都原本不認識佛法，卻能知道聖人的生滅和聲教的將來，辯論佛法為至上，他們是什麼人呢？』天人黃瓊回答說：『他們都是天人。爲了佛法能夠在此土流行，上天派遣他們降生來輔佐國家，宣揚佛法。』

勃叨生季

【English Translation】 English version On the fifteenth day of the second month, twelve white rainbows appeared in the west, running north and south, connected to each other. The king asked about it, and the Grand Historian Hu Duo reported, 'This is an omen of decline, indicating the Parinirvana (passing away) of a sage (Buddha) in the West.'

During the Yan Han Dynasty, Emperor Ming dreamed of a golden man.

Emperor Ming of the Later Han Dynasty, in the second year of Yongping, dreamed at night of a golden man, sixteen feet tall, flying into the palace courtyard, radiating light. Emperor Ming asked his ministers. Fu Yi, a knowledgeable man, reported, 'There is a sage in the West called Buddha (Buddha). What Your Majesty dreamed of must be him.' Doctor Wang Zun reported, 'I have consulted the Records of Strange Events in the Zhou Dynasty, which states that the Grand Historian Su You reported to King Zhao of Zhou, saying, 'A sage will be born in the West, and after a thousand years, his teachings will come here.' What Your Majesty dreamed of is that event.'

The Buddha's teachings spread to the Divine Land (China), and his reputation flowed throughout Huaxia (ancient China).

'Sound' is also 'teaching'. The teachings of this land (China) take the Buddha's undefiled sound as their essence, hence the term 'sound-teaching'. Moreover, the Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of the Doctrine of Consciousness Only) uses the four elements of sound, name, sentence, and word as the essence of the teachings. At that time, Emperor Ming accepted Wang Zun's memorial and sent the General of the Household Cai Yin, Doctor Wang Zun of Tai Jing, and eighteen others to the Western Regions (ancient India and its surrounding areas) to welcome the Buddha's teachings. When they arrived in the Yuezhi Kingdom (Kushan Empire), they met the two Indian monks Kasyapa Matanga (Kasyapa Matanga) and Dharmaraksa (Dharmaraksa), along with a portrait of Sakyamuni Buddha painted on white silk and the Sutra of Forty-Two Chapters. They carried these on white horses to Luoyang. This occurred in the year Dingmao, the tenth year of Yongping in the Later Han Dynasty, marking the beginning of the Three Jewels (Buddha, Dharma, Sangha) in this land (China). Emperor Ming ordered the portrait of Sakyamuni Buddha to be painted on the Xiyang city gate and enshrined at the Xianjie Mausoleum, marking the beginning of painting Buddha images in this land. The eminent Tang Dynasty monk and Vinaya Master Daoxuan (Daoxuan) resided on Mount Zhongnan, renowned for his precepts, virtue, and Vinaya practice. The Northern Heavenly King Vaisravana (Vaisravana) often sent two devas (heavenly beings) to protect him secretly. Once, Daoxuan was walking when he accidentally lost his footing and was about to fall down the steps. At that moment, a deva supported his foot and revealed his form. Daoxuan then asked them. They identified themselves as devas. Daoxuan asked, 'Like Su You and Hu Duo of the Zhou Dynasty, Fu Yi and Wang Zun of the Han Dynasty, and Kan Ze of the Wu Kingdom, they originally did not know the Buddha's teachings, yet they could know the birth and death of the sage and the future of the sound-teachings, and argue that the Buddha's teachings are supreme. Who are they?' The deva Huang Qiong replied, 'They are all devas. In order for the Buddha's teachings to spread in this land, Heaven sent them to be born to assist the country and propagate the Buddha's teachings.'

Bo Dao Sheng Ji

世獲奉真譚雖錄續而以敘金言在飄零而不逢玉相。

釋迦如來滅后。正法五百年。像法一千年。末法一萬年。唐三世在像法之末。故云季世也。三藏至真之教。謂之真譚也。如來金口所宣。謂之金言。佛眉間白毫相光。謂之玉相也。

見聞盡爾宗致昭然蓋委遺文不復備而言也乃為銘曰。

化起從本源

化起謂三類佛身。本源謂一真法界。

功成應賢劫

如來經三無數時修六度萬行。乃至三千大千世界無有如針鋒許非是如來捨命處。此謂功也。然燈佛授記於此賢劫成佛。梵云䟦陀劫簸。此云賢時。猶紀年之類也。

萬行顯真宗

天真佛不從外來。一切眾生各各具有。但由虛妄流轉。二障覆蔽。不能了知。故菩薩修六度萬行。功德莊嚴既滿。用根本無分別智照真如理。于金剛道中斷盡煩惱．所知二障種子。集氣于解脫道中顯出法身。若用藥磨鏡也。

三祇積鴻業

梵云阿僧祇。華言無數時也。今略云三祗。菩薩經此修六度萬行謂之鴻業。

為法出於世　　降靈示分脅

無常經云。若世間無老病死三法者。如來則不出現及說調伏等事。

眉橫天帝弓

華嚴經云。眉細曲如帝釋弓。經音云。虹名天弓。

目帶青蓮葉

肇法師云。天竺有

【現代漢語翻譯】現代漢語譯本：世間流傳的真實教誨，雖然被記錄下來得以延續，但其中敘述的如來金口之言，卻在飄零中難以遇到真正理解的知音（玉相，指佛眉間白毫相光）。

釋迦如來涅槃后，正法住世五百年，像法住世一千年，末法住世一萬年。唐朝所處的時代是像法時期的末尾，所以說是季世。三藏所傳達的至真教義，被稱為真譚。如來金口所宣說的教誨，被稱為金言。佛眉間白毫所放的光芒，被稱為玉相。

所見所聞都充分體現了佛法的宗旨，昭然若揭，大概是因為遺留下來的文字不能完全詳盡地表達，所以作銘文如下：

化起從本源

化起，指的是佛的三種化身（法身、報身、應身）。本源，指的是一真法界（宇宙萬物的本體）。

功成應賢劫

如來經歷了無數個阿僧祇劫的時間，修習六度萬行，乃至在三千大千世界中，沒有像針尖大小的地方不是如來捨棄生命的地方。這被稱為功。燃燈佛曾在此賢劫為釋迦牟尼佛授記，預言他將來成佛。梵語『䟦陀劫簸』，翻譯成漢語是『賢時』，類似於紀年。

萬行顯真宗

天真佛性不是從外而來，一切眾生各自都具備。只是由於虛妄的念頭流轉，被煩惱障和所知障覆蓋，不能夠了知。所以菩薩修習六度萬行，功德莊嚴圓滿后，用根本無分別智照見真如理，在金剛道中徹底斷盡煩惱障和所知障的種子，聚集能量在解脫道中顯現出法身，就像用藥來擦拭鏡子一樣。

三祇積鴻業

梵語『阿僧祇』，翻譯成漢語是無數的時間。現在簡略地說成三祇。菩薩經歷這無數的時間修習六度萬行，這被稱為鴻業。

為法出於世，降靈示分脅

《無常經》中說，如果世間沒有衰老、疾病、死亡這三種現象，如來就不會出現於世間，也不會宣說調伏眾生的方法。

眉橫天帝弓

《華嚴經》中說，佛的眉毛細長彎曲，像帝釋天的弓。經文的音義中說，虹也叫做天弓。

目帶青蓮葉

肇法師說，在天竺有

【English Translation】 English version: The true teachings passed down in the world, although recorded and continued, the golden words of the Tathagata described therein, drift and rarely encounter a true understanding confidant (Yu Xiang, referring to the white hair between the eyebrows of the Buddha).

After the Nirvana of Shakyamuni Tathagata, the Dharma will abide for 500 years, the Semblance Dharma for 1000 years, and the End Dharma for 10,000 years. The Tang Dynasty was at the end of the Semblance Dharma period, so it is called the degenerate age. The most authentic teachings conveyed by the Tripitaka are called True Discourses. The teachings spoken by the Tathagata's golden mouth are called Golden Words. The light emitted from the white hair between the Buddha's eyebrows is called Yu Xiang.

What is seen and heard fully embodies the purpose of the Dharma, which is obvious. Perhaps it is because the remaining texts cannot fully and exhaustively express it, so the inscription is made as follows:

Transformation arises from the source

Transformation refers to the three bodies of the Buddha (Dharmakaya, Sambhogakaya, Nirmanakaya). The source refers to the One True Dharma Realm (the essence of all things in the universe).

Accomplishment corresponds to the Kalpa of the Wise

The Tathagata has gone through countless asamkhya kalpas, practicing the Six Paramitas and myriad practices, to the point that in the three thousand great thousand worlds, there is no place the size of a needle tip that is not where the Tathagata has given up his life. This is called accomplishment. Dipankara Buddha once predicted that Shakyamuni Buddha would become a Buddha in this Kalpa of the Wise. The Sanskrit word 'Bhadrakalpika' translates to 'Kalpa of the Wise', similar to a year.

Myriad practices reveal the true essence

The true Buddha-nature does not come from outside, but all beings possess it. It is only due to the flow of false thoughts, covered by the afflictive and cognitive obscurations, that they cannot know it. Therefore, Bodhisattvas practice the Six Paramitas and myriad practices, and after the merits and virtues are fully adorned, they use the fundamental non-discriminating wisdom to see the true nature of reality, and in the Vajra Path, they completely cut off the seeds of the afflictive and cognitive obscurations, gather energy in the Liberation Path, and manifest the Dharmakaya, just like using medicine to wipe a mirror.

Three asamkhya kalpas accumulate great deeds

The Sanskrit word 'asamkhya' translates to countless time in Chinese. Now it is abbreviated as three asamkhya kalpas. Bodhisattvas practice the Six Paramitas and myriad practices for countless time, which is called great deeds.

For the Dharma to appear in the world, descending spiritually to show the divided side

The Sutra of Impermanence says that if there were no three phenomena of old age, sickness, and death in the world, the Tathagata would not appear in the world, nor would he preach the methods of taming sentient beings.

Eyebrows across the bow of the Heavenly Emperor

The Avatamsaka Sutra says that the Buddha's eyebrows are slender and curved, like the bow of the Heavenly Emperor. The sound and meaning of the scriptures say that the rainbow is also called the bow of heaven.

Eyes with blue lotus leaves

Master Zhao said that in India there is

青蓮華。其葉修廣。青白分明。有大人目相。故將為喻。

仙師相垂淚　　天神爭捧接　　灌頂當在宮　飛輪化彌帖

帖靜也。灌頂者。轉輪聖王子。將紹王位。父王取四大海水灌其頂上。乃冠其首。爾時七寶自空而來。其金輪寶飛往四天下。一切國土悉自歸化。

宗承天日貴　　像貫師子頰

天日者佛祖姓也。師子頰聖王即日種之後。是佛祖也。

善教誰與傳

本行經云。太子自七歲入學。王請婆羅門毗奢蜜多羅教文。羼提提婆教武。頞誰那教算。雖立三師。而太子文武演算法通達。三師皆神伏。所謂無師智．自然智生而知之也。或問此無師智自．然智莫與外道自然同否。答曰。非也。斯是常住之義。雖不約緣生。要假緣顯。故法華經云。佛種從緣起也。

抨彈獨豪俠

經云。太子年十五。與眾𩰖射。嫌諸弓軟弱。令取祖廟轉輪聖王弓來。眾人皆不能施張。唯太子安坐微挽而滿。彈其絃聲。遠邇震響。由是皆伏其力。

遊觀驚老死　　逾城棄臣妾　　落髮親寶刀　[卯/貝]衣遇群獵　　寄跡狎麋鹿　　苦身示羸怯　食糜人盡知　　坐草魔方懾　　潔若蓮出水　明逾鏡開篋　　山海類高深　　云雷等辭捷

大婆娑論云。如來升有餘涅槃空界。興大悲云。

【現代漢語翻譯】現代漢語譯本：青蓮華（一種藍色的蓮花），它的葉子修長寬廣，青色和白色分明，有大人眼睛的紋路，所以用它來作比喻。仙師（指佛陀）相視垂淚，天神爭相捧接（佛陀的遺體或舍利），灌頂（一種宗教儀式，象徵權力的授予）應當在宮殿中進行，飛輪（象徵佛法的傳播）化為彌帖（寂靜）。彌帖是寂靜的意思。灌頂是指轉輪聖王子（擁有統治世界的王子），將要繼承王位。父王取四大海的海水灌在他的頭頂上，然後戴上王冠。這時，七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰）從空中而來，其中的金輪寶飛往四天下（指整個世界），一切國土都自然歸順。宗承天日貴，像貫師子頰。天日指的是佛祖的姓氏。師子頰聖王（擁有獅子般面頰的聖王）是日種（太陽的後裔），也就是佛祖。善教（指佛陀的教義）誰來傳揚？《本行經》記載，太子（指釋迦牟尼）七歲入學，國王請婆羅門毗奢蜜多羅（Visvamitra）教他文學，羼提提婆（Kshantideva）教他武術，頞誰那（Arjuna）教他算術。雖然設立了三位老師，但太子在文學、武術和算術方面都通達精深，三位老師都感到敬佩。這就是所謂的無師智、自然智，是生來就具備的智慧。有人問，這種無師智、自然智與外道的自然是否相同？回答說：不同。這種智慧是常住不變的，雖然不依賴因緣而生，但需要藉助因緣來顯現。所以《法華經》說，佛種從因緣而生。抨彈獨豪俠。經書上說，太子十五歲時，與眾人比試射箭，嫌棄所有的弓都軟弱無力，於是讓人取來祖廟中轉輪聖王的弓。眾人都沒有辦法拉開，只有太子安坐著，稍微用力就拉滿了弓，彈動弓弦，聲音震響遠近。因此，眾人都佩服他的力量。遊觀（太子出遊）時驚歎于衰老和死亡，逾城（離開城市）拋棄了妻妾，落髮（剃去頭髮）親手用寶刀，[卯/貝]衣（穿著粗糙的衣服）遇到了獵人群，寄身於麋鹿群中，苦修自身，示現羸弱，吃粥的事情人盡皆知，在草地上打坐讓魔王也感到畏懼，清凈得像蓮花出於水中，明亮得像鏡子打開匣子，（佛陀的智慧）像山海一樣高深，（佛陀的辯才）像云雷一樣迅捷。《大婆娑論》中說，如來（指佛陀）升入有餘涅槃（一種涅槃的狀態）的空界，興起大悲之云。

【English Translation】 English version: The blue lotus (Utpala). Its leaves are long and wide, with distinct blue and white colors, and have the appearance of an adult's eyes, hence it is used as a metaphor. The immortal teacher (referring to the Buddha) looked at each other with tears, and the gods competed to hold and receive (the Buddha's remains or relics). The abhiseka (a religious ceremony symbolizing the granting of power) should be performed in the palace, and the Dharma wheel (symbolizing the propagation of the Dharma) transforms into Mita (tranquility). Mita means tranquility. Abhiseka refers to the Chakravarti prince (a prince who possesses the world-ruling wheel), who is about to inherit the throne. The father king takes the water from the four great seas and pours it on his head, and then crowns him. At this time, the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, rose quartz) come from the sky, and the golden wheel treasure flies to the four continents (referring to the entire world), and all countries naturally submit. The lineage inherits the nobility of the sun, the appearance resembles the cheeks of a lion. The sun refers to the Buddha's surname. The lion-cheeked holy king (a holy king with lion-like cheeks) is a descendant of the solar race, who is the Buddha. Who will transmit the good teachings (referring to the Buddha's teachings)? The 'Life of the Buddha' Sutra states that when the prince (referring to Siddhartha Gautama) entered school at the age of seven, the king invited the Brahmin Visvamitra to teach him literature, Kshantideva to teach him martial arts, and Arjuna to teach him arithmetic. Although three teachers were appointed, the prince was proficient in literature, martial arts, and arithmetic, and all three teachers were impressed. This is the so-called wisdom without a teacher, natural wisdom, which is innate. Someone asked, is this wisdom without a teacher, natural wisdom, the same as the nature of external paths? The answer is: no. This wisdom is permanent and unchanging, although it does not arise from conditions, it needs to be manifested through conditions. Therefore, the 'Lotus Sutra' says that the Buddha-nature arises from conditions. He alone is heroic in his criticism. The scriptures say that when the prince was fifteen years old, he competed with others in archery, disliking all the bows as weak and powerless, so he ordered the ancestral temple to bring the Chakravarti king's bow. No one could draw it, but the prince sat down and drew the bow fully with a slight effort, and the sound of the bowstring resonated far and wide. Therefore, everyone admired his strength. During his travels (the prince's travels), he was amazed by old age and death, left the city and abandoned his wives and concubines, shaved his head and used a precious knife himself, wore coarse clothes and encountered groups of hunters, lived among deer, cultivated himself diligently, showed weakness, the matter of eating porridge was known to everyone, and sitting on the grass made the demon king fear. He was as pure as a lotus flower emerging from the water, as bright as a mirror opening a box, (the Buddha's wisdom) as high and deep as mountains and seas, (the Buddha's eloquence) as swift as clouds and thunder. The 'Mahavibhasa' states that the Tathagata (referring to the Buddha) ascended to the empty realm of Nirvana with remainder, and aroused clouds of great compassion.

發勝慧電。震空無我雷音詞。謂四辯中無礙辯也。捷謂七辯中捷辯也。如來具此諸辯。故知一切法名相句義。樂說縱橫而無遺失怖畏。分別了了故。

三時教彌闡

佛所說教有三時別。第一時說有教。第二時說空教。破前有病。第三時說中道教。雙治二病。故或問如來出現本為大事。如何先說有教化人耶。答。此時執常外道多。若說大乘常住之法。小根之人有謗法之罪故。

萬類根自愜

維摩經云。佛以一音演說法。眾生隨類各得解。所謂密口一音。殊類異解。

四問聊欲酬

智度論云。佛涅槃時。阿難申四問。一問佛滅度后諸比丘以何為師。佛言以戒為師。二問依何而住。佛言依四念處住。三問惡性比丘如何調伏。佛言梵壇治之。四問一切經首當置何言。佛言當云如是我聞。

十仙度相躡(見上注)　　補處記慈氏

凡一化佛滅度。必授一菩薩當來何劫於此處成佛。說何法。度幾衆生等。名為補處菩薩。今釋迦佛授慈氏菩薩補處之記。

遺文囑迦葉

涅槃經云。佛言。我所有無上正法。悉付囑摩訶迦葉為作依止。

臥樹徒載春

臥樹。謂娑羅樹也。

香薪已焚㲲　　悲心及綿遠　　舍利光煒燁

梵云設利羅。今訛略云舍利。華言骨身。所

【現代漢語翻譯】現代漢語譯本發出殊勝智慧的閃電，震響空性無我的雷音之語，指的是四無礙辯才中的無礙辯。『捷』指的是七辯才中的捷辯。如來具備這些辯才，因此通曉一切法的名稱、相狀、語句和義理，能夠縱橫自如地宣說，而沒有遺漏和畏懼，分別得清清楚楚。

三時教義普遍闡明

佛所說的教法有三個時期的差別。第一時期說『有』教，第二時期說『空』教，爲了破除之前執『有』的弊病。第三時期說中道教，同時對治執『有』和執『空』兩種弊病。所以有人問，如來出現本是爲了重大的事情，為什麼先說『有』教來教化人呢？回答是，因為此時執著于『常』的外道很多，如果說大乘常住之法，小根器的人會有謗法的罪過。

使萬物各得其所

《維摩詰經》說：『佛以一音演說法，眾生隨類各得解。』這就是所謂的密口一音，殊類異解。

略微回答四個問題

《智度論》說，佛涅槃時，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）提出四個問題。一問：佛滅度后，各位比丘（bhiksu，佛教出家男眾）以什麼為老師？佛說：以戒為師。二問：依靠什麼而住？佛說：依靠四念處住。三問：對於惡性的比丘，如何調伏？佛說：用梵壇來制裁他。四問：一切經書的開頭應當放什麼話？佛說：應當說『如是我聞』。

十仙得度，次第相接（見上文註釋）彌勒菩薩等待成佛

通常一位化身佛滅度后，必定會授記一位菩薩（bodhisattva，指發菩提心，以自覺覺他為己任者）在未來某個劫數於此處成佛，宣說什麼法，度化多少眾生等等。這被稱為補處菩薩。現在釋迦牟尼佛（Sakyamuni，佛教的創始人）授記彌勒菩薩（Maitreya，未來佛）補處之記。

將遺教囑託給迦葉

《涅槃經》說：佛說：『我所有無上正法，全部囑託給摩訶迦葉（Mahākāśyapa，佛教的著名弟子，以頭陀苦行著稱）作為依靠。』

雙樹臥倒徒增春色

臥樹，指的是娑羅樹（Śāla tree，一種高大的喬木，佛陀在此樹下涅槃）。

香木已經焚燒殆盡悲心及其深遠舍利（Śarīra，佛教中高僧火化後遺留的結晶體）光芒閃耀

梵語叫設利羅（Śarīra），現在訛略地稱為舍利。華語的意思是骨身。所

【English Translation】 English version Emitting the lightning of supreme wisdom, resounding with the thunderous voice of emptiness and non-self, referring to the unobstructed eloquence among the four kinds of eloquence. 'Quick' refers to the quick eloquence among the seven kinds of eloquence. The Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) possesses these kinds of eloquence, therefore he knows all the names, forms, phrases, and meanings of all dharmas (dharma, the teachings of the Buddha), and can expound them freely without omission or fear, distinguishing them clearly.

The Three Periods of Teachings are Universally Explained

The teachings spoken by the Buddha have three distinct periods. The first period speaks of the 'existence' teaching, the second period speaks of the 'emptiness' teaching, to break the illness of clinging to existence. The third period speaks of the Middle Way teaching, simultaneously treating the two illnesses of clinging to existence and clinging to emptiness. Therefore, someone asks, the Tathagata appeared originally for a great matter, why did he first speak of the 'existence' teaching to teach people? The answer is, because at this time there are many heretics clinging to 'permanence', if he spoke of the Mahayana (Mahāyāna, 'the great vehicle', one of the two major traditions of Buddhism) permanent dharma, people of small capacity would have the sin of slandering the dharma.

Making All Beings Content in Accordance with Their Kind

The Vimalakirti Sutra (Vimalakīrti Nirdeśa Sūtra, a Mahayana Buddhist text) says: 'The Buddha expounds the dharma with one sound, and sentient beings each understand according to their kind.' This is the so-called secret mouth, one sound, different understandings according to different kinds.

Briefly Answering Four Questions

The Mahaprajnaparamita Sastra (Mahāprajñāpāramitāśāstra, a major treatise on the Prajnaparamita Sutra) says that when the Buddha entered Nirvana (Nirvāṇa, the ultimate goal of Buddhism, a state of liberation from suffering and rebirth), Ananda (Ānanda, one of the ten principal disciples of the Buddha, known for his excellent memory) asked four questions. First question: After the Buddha enters Nirvana, who will the bhiksus (bhiksu, a Buddhist monk) take as their teacher? The Buddha said: Take the precepts as your teacher. Second question: What should they rely on to abide? The Buddha said: Rely on the Four Foundations of Mindfulness to abide. Third question: How should evil bhiksus be subdued? The Buddha said: Punish them with the Brahma altar. Fourth question: What words should be placed at the beginning of all sutras? The Buddha said: They should say 'Thus have I heard'.

The Ten Immortals are Delivered, Following One After Another (see note above) Maitreya Bodhisattva Awaits Buddhahood

Usually, after a manifested Buddha enters Nirvana, he will definitely bestow a prediction upon a Bodhisattva (bodhisattva, an enlightened being who postpones their own nirvana to help others) that in a future kalpa (kalpa, an aeon, a very long period of time) he will become a Buddha in this place, expound what dharma, deliver how many sentient beings, and so on. This is called the Bodhisattva who will fill the position. Now Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) bestows the prediction of filling the position upon Maitreya Bodhisattva (Maitreya, the future Buddha).

Entrusting the Remaining Teachings to Kasyapa

The Nirvana Sutra (Mahāparinirvāṇa Sūtra, a Mahayana Buddhist text) says: The Buddha said: 'All my supreme and correct dharma, I entrust entirely to Mahakasyapa (Mahākāśyapa, a prominent disciple of the Buddha, known for his ascetic practices) as a reliance.'

The Reclining Trees Vainly Add to the Spring Scenery

Reclining trees, referring to the Sala trees (Śāla tree, a tall tree under which the Buddha entered Nirvana).

The Fragrant Wood Has Already Been Burned Completely Compassionate Heart and Its Far-Reaching The Sarira (Śarīra, crystalline relics found among the cremated ashes of Buddhist spiritual masters) Radiates Light

In Sanskrit it is called Śarīra, now it is abbreviated as Sarira. In Chinese, it means bone body. What

以不譯者。恐濫凡夫骨身故。又云䭾都。此曰不壞。義有二種。一全身。二碎身。碎身有三種。一骨舍利。白色。二肉舍利。紅色。三發舍利。黑色。唯佛舍利有五色。神通變化。不為一切物所壞。經無量劫常在。具足馱多之義。

獨我生后時　　餘波幸沾涉

獨我者。王氏自嘆之辭。生當像法之後。故謂后時。佛遺教謂之餘波幸。小雅曰。非分遇福也。寶雨經云。如來於一切諸法會中。以法雨水灌人天頂。故云沾。沾者濡也漬也。毛詩注云。水行為涉。斯謂沐法雨入法流也。音義指歸云。注猶源也。俾尋波討源。文義無失。此記文皆內曲事蹟。不可易知。今引諸經論以為注。非出之胸臆也。其有事實與世相違。乃假問端。亦引經為答。所貴照我佛之化跡。以釋人之疑情。博達君子不以枝訶為誚焉。

夾註成道記卷之下(終)

【現代漢語翻譯】現代漢語譯本：『以不譯者』，恐怕會混淆凡夫的骨身之說。又說『䭾都』（Dhatu），意為『不壞』。其含義有兩種：一是全身舍利，二是碎身舍利。碎身舍利有三種：一是骨舍利，呈白色；二是肉舍利，呈紅色；三是發舍利，呈黑色。只有佛陀的舍利有五種顏色，具有神通變化，不會被任何事物所破壞，經歷無量劫常存不滅，完全具備『馱多』（Dhatu）的含義。

『獨我生后時，餘波幸沾涉』

『獨我』，是王氏（指作者）自謙的說法，生在像法時期之後，所以說是『后時』。佛陀的遺教可說是『餘波幸』。《小雅》中說，這是非分之福。寶雨經中說，如來在一切諸法集會中，以法雨灌溉人天之頂，所以說是『沾』。『沾』是濡濕、浸潤的意思。《毛詩注》中說，水流為涉，這指的是沐浴法雨，進入法流。音義指歸中說，注就是源頭，使人能夠尋波討源，文義就不會有失誤。這些記錄的文字都是內在曲折的事蹟，不容易理解。現在引用各種經論來作為註釋，並非出自個人的臆想。其中有些事實與世俗相違背，乃是假設提問，也引用經文來解答，所重視的是闡明我佛的化跡，以解除人們的疑惑。希望博學的君子不要以細枝末節來嘲笑。

夾註成道記卷之下（終）

【English Translation】 English version: 'To not translate', is feared to cause confusion with the bones and bodies of ordinary people. Furthermore, it is said 'Dhatu' (䭾都) which means 'indestructible'. Its meaning is of two kinds: one is the whole-body relics, and the other is the broken-body relics. The broken-body relics are of three kinds: first, bone relics, which are white; second, flesh relics, which are red; and third, hair relics, which are black. Only the relics of the Buddha have five colors, possess supernatural transformations, and are not destroyed by any object, existing constantly for countless kalpas, fully possessing the meaning of 'Dhatu' (馱多).

'Alone I was born in a later time, fortunately touched by the remaining waves.'

'Alone I', is a self-deprecating expression by Wang (referring to the author), born after the Semblance Dharma period, hence the term 'later time'. The Buddha's last teachings can be said to be 'fortunate remaining waves'. In the Book of Minor Odes it says, this is undeserved fortune. The Ratnamegha Sutra says, the Tathagata, in all Dharma assemblies, irrigates the crowns of humans and devas with the rain of Dharma, hence the term 'touched'. 'Touched' means moistened and soaked. The commentary on the Book of Odes says, the flow of water is wading, which refers to bathing in the rain of Dharma and entering the flow of Dharma. The Pronunciation and Meaning Guide says, commentary is like the source, enabling people to seek the waves and find the source, so that the meaning of the text will not be lost. These recorded words are all internal and circuitous events, not easy to understand. Now, various sutras and treatises are cited as annotations, not from personal conjecture. Some facts contradict the world, which are hypothetical questions, and scriptures are also cited to answer, what is valued is to clarify the traces of my Buddha's transformation, in order to dispel people's doubts. It is hoped that learned gentlemen will not ridicule with trivial matters.

Marginal Notes on the Record of Achieving Enlightenment, Volume Two (End)