No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯
No. 187 方廣大莊嚴經(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯
3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958
(Buddhist Sanskrit Texts, 1)
http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm
4. 藏—英譯 https://read.84000.co/translation/toh95.html
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yeṣāṃ keṣāṃcidānanda imānevaṃrūpān sūtrāntāñchrutvopapatsyate prītiprāmodyam, prasādalābhāstaiḥ sattvaiḥ sulabdhāḥ / amoghaṃ ca teṣāṃ jīvitam, amoghaṃ ca teṣāṃ mānuṣyam, sucaritacaraṇāśca te, ādattaṃ ca taiḥ sāram, muktāśca te tribhyo 'pāyebhyaḥ, bhaviṣyanti ca te putrāstathāgatasya, pariprāptaṃ ca taiḥ sarvakāryam, amoghaśca teṣāṃ śraddhāpratilambhaḥ, suvibhakta ca tai rāṣṭrapiṇḍam, prasannāśca te 'grasattvaiḥ, saṃchinnāstairmārapāśāḥ, nistīrṇaśca taiḥ saṃsārāṭavīkāntāraḥ, samuddhṛtaśca taiḥ śokaśalyaḥ, anuprāptaṃ ca taiḥ prāmodyavastu, sugṛhītāni ca taiḥ śaraṇagamanāni, dakṣiṇīyāśca te pūjārhāḥ, durlabhaprādurbhāvāśca te loke, dakṣiṇīyāśca te dhārayitavyāḥ / tatkasya hetoḥ? tathā hi te sarvaloke imamevaṃ sarvalokavipratyanīkaṃ tathāgatadharmaṃ śraddadhanti / |
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186： |
187：阿難！若復有人聞此經典，信受愛樂生歡喜心，如是等人即得淨命獲大利益，其人一生為不唐捐，已修善行已得真實，離三惡道當成佛子，已得深信堪受供養，於諸聖賢心生清淨，亦當決除一切魔網，而能出於生死曠野，拔憂惱箭，善知歸依獲勝妙樂。如是等人甚為希有，堪作世間無上福田。何以故？諸佛之法甚深難信而能信故。 |
“Ānanda, when some beings hear sūtras like this one, they become joyful, elated, and full of faith. Those beings obtain something wonderful. Their lives become meaningful and their humanity serves a purpose. Their conduct is excellent and they take hold of what is truly essential. They are freed from the three lower realms. [F.49.a] They become heirs of the thus-gone ones and obtain all that they need. Their trust is meaningful and they will receive their fair share of the provisions of the kingdom. They will trust deeply in noble beings and cut through Māra’s snares. They will cross over the wastelands of saṃsāra and remove the thorns of misery. They will reach a place of supreme joy and genuinely take refuge. As appropriate objects for others’ generosity, they are worthy recipients of offerings. These beings appear in the world only rarely, and when here they are to be held as proper objects of generosity. Why is that? It is because they have faith in the teachings of the thus-gone ones, which go against all worldly conventions.
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na te ānanda sattvā avarakeṇa kuśalamūlena samanvāgatā bhavanti / te cānanda sattvā mamaikajātipratibaddhāni mitrāṇi bhaviṣyanti / tatkasmād dhetoḥ? kaścidānanda śravaṇādeva priyo bhavati manāpaśca na tu darśanena / kaścidānanda darśanenāpi priyo bhavati manāpaśca na tu khalu punaḥ śravaṇena / kaścidānanda darśanenāpi śravaṇenāpi priyo bhavati manāpaśca / teṣāṃ keṣāṃcidānanda ahaṃ darśanena vā śravaṇena vā priyo manāpo bhaveyaṃ niṣṭhāṃ tvaṃ tatra gacchethāḥ na tāni mamaikajātipratibaddhāni mitrāṇi / dṛṣṭāste tathāgatena, mocayitavyāste tathāgatena, te samaguṇapratyaṃśāḥ, te tathāgataguṇapratyaṃśāḥ, te tathāgatena kartavyā upāsakāḥ, te tathāgataṃ śaraṇaṃ gatāḥ, upāttāste tathāgatena / mamāntikāt khalvapyānanda pūrvaṃ bodhisattvacaryāmeva tāvaccarato ye kecidbhayārditāḥ sattvā āgatya abhayaṃ pratiyācante sma, tebhyo 'haṃ sattvebhyo 'bhayaṃ dattvān, kimaṅga punaretarhyanuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ / śraddhāyāmānanda yogaḥ karaṇīyaḥ / idaṃ tathāgato vijñāpayati / yadānanda tathāgatena yuṣmākaṃ karaṇīyaṃ kṛtam, tattathāgatena śodhito mānaśalyaḥ / |
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186： |
187：1)阿難當知！是人非少善根而得成就如是之信。何以故？諸佛如來曾與彼人，於多生中為善知識。2)阿難！若有眾生，於佛世尊雖未得見，但聞名字即生信喜；或復有人不聞佛名，得見如來便生信喜；或復有人雖得見聞不生信喜；或復有人若聞若見皆生信喜。3)阿難！除不信喜，當知是人於多生中，皆蒙如來為善知識，其人功德與如來等，即為如來成就度脫而攝受之。4)阿難！我昔修菩薩道時，諸有眾生來至我所，我皆攝受施其無畏。汝等今者，應生淨信精勤修習。汝所應作悉已開顯，亦為汝等拔憍慢箭。 |
“Ānanda, those beings do not possess any inferior forms of roots of virtue. [90] Ānanda, those beings are not just companions who befriend me for a few lifetimes only. And why is that? Because, Ānanda, some beings are pleased and delighted to hear me, but not to see me. Some, Ānanda, are pleased and delighted to see me, but not to hear me. Still others, Ānanda, are pleased and delighted both to see me and to hear me. Ānanda, whatever the case, when beings are pleased and delighted to see me or hear me, you can be certain that they are friends who have accompanied me for multiple lifetimes. The Thus-Gone One sees them, and the Thus-Gone One will liberate them. They have the same qualities as the Thus-Gone One. They have gone for refuge in the Thus-Gone One. The Thus-Gone One has accepted them.
“Ānanda, even during earlier times when I was practicing the conduct of a bodhisattva, [F.49.b] others came to see me, desperate and bound by fear, begging me to protect them from their fears, which I did. So now that I have awakened to perfect and complete buddhahood, I will certainly do the same. Ānanda, strive in faith; the Thus-Gone One urges you thus! Ānanda, the task before you has already been completed by the Thus-Gone One. The Thus-Gone One has pulled out the thorn of pride.
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śravaṇenāpyānanda mitrasya nanu yojanaśatāntaramapi gacchanti, gatvā ca sukhitā bhavanti adṛṣṭapūrvaṃ mitraṃ dṛṣṭvā / kaḥ punarvādo ye māṃ niśritya kuśalamūlānyavaropayanti / jñāsyantyānanda tathāgatā arhantaḥ samyaksaṃbuddhāḥ pūrva mitrāṇyete sattvāstathāgatānām, asmākamapyete mitrāṇi bhavantīti / tatkasmāt khalu punarānanda mitraṃ mitrasya priyaṃ ca manāpaṃ ca bhavati? tasyāpi (tadapi) priyameva bhavati, mitrasya yatpriyaṃ mitram, tadapi priyameva bhavati manāpaṃ ca / tasmāttarhyānanda ārocayāmi ca prativedayāmi ca / śraddhāmātrakamutpādayatha / anuparindiṣyāmo (Vaidya 66) vayamanāgatānāṃ tathāgatānāmarhatāṃ samyaksaṃbuddhānāmantike, te 'smākamapi mitrāṇīti viditvā yathābhiprāyaṃ paripūrayiṣyanti / tadyathāpi nāma ānanda kasyacideva puruṣasyaikaputrako bhavet suvayāḥ pradakṣiṇagrāhī / sa ca puruṣo bahumitro bhavet / sa tasmin pitari kālagate na hi vihanyeta pitṛmitrasuparigṛhītaḥ / evabheva ānanda ye kecinmama śraddhāsyanti tānahamupādadāmi / mitrāṇīva mama tāni / (te) mama śaraṇaṃ gatāḥ / bahumitraśca tathāgataḥ / tāni ca tathāgatasya mitrāṇi bhūtavādīni na mṛṣāvādīni / anuparindāmyahaṃ bhūtavādīnām / yāni tathāgatasya mitrāṇyanāgatāstathāgatā arhantaḥ samyaksaṃbuddhā / śraddhāyāmānanda yogaḥ karaṇīyaḥ / atrāhaṃ yuṣmān vijñāpayāmīti // |
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186： |
187：1)阿難！譬如有人久別親友，過百由旬冒遠尋之，得與相見暫解離念尚生歡喜，何況曾得值佛種諸善根，今復覲佛得為親友，而不喜耶？2)阿難當知！未來諸佛皆作是念：此諸人等，已得過去如來為善知識，今復值我。我與是人亦為親友，心生歡喜。3)譬如有人見親友時心生歡喜，見友之友亦生歡喜。4)阿難！若有眾生於此經典少分生信，我以是人付未來佛。彼佛亦當作如是念：此等眾生是我親友，如其所願當令滿足。5)譬如有人多諸親友，唯生一子心甚憐念，其人不久病欲命終，喚其所親付是愛子，其友受付念如己子。佛亦如是。未來諸佛皆是親友，以是眾生付未來佛。6)阿難！我今開悟於汝，汝應於此深生淨信，當勤修習。 |
“Ānanda, if a person is willing to travel for hundreds of miles just to receive news of a friend and is delighted to hear that news, then how about if they actually meet their friend? Whoever relies on me and generates the roots of virtue will be recognized by the future thus-gone ones, the worthy ones, the completely perfect buddhas, who will think, ‘Those beings are the old friends of the thus-gone ones. They are also our friends.’
“Why is that? Ānanda, it is because friends please and delight each other. Whoever is dear to one’s friend is also dear and delightful to oneself. Therefore, Ānanda, have trust and understand it to be so. Develop trust and think, ‘I also entrust myself to the thus-gone ones, the worthy ones, the completely perfect buddhas [91] of the future. They are also my friends.’ Think like this, and your wishes will be fulfilled.
“Ānanda, think of this example: Consider a man who is strong and well-regarded but has only one son,. Now, if that father has many friends, then even if he should pass away, the friends of the father will still accept the son and not reject him. Ānanda, in the same way, whoever has faith in me, I will accept as my friend. They will take refuge in me. The Thus-Gone One has many friends. [F.50.a] And because those friends of the Thus-Gone One speak genuinely and tell no lies, I entrust those friends of the Thus-Gone One to those who speak the truth—the future thus-gone ones, the worthy ones, the completely perfect buddhas. Therefore, Ānanda, strive to have faith! That is what I ask of you!”
