普曜經

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

namaḥ sarvabuddhabodhisattvebhyaḥ / lalitavistaraḥ / // om namo daśadiganantāparyantalokadhātu-pratiṣṭhita-sarvabuddhabodhisattvāryaśrāvakapratyekabuddhebhyo 'tītānāgatapratyutpannebhyaḥ //
nidānaparivartaḥ prathamaḥ /

序品第一
1.
evaṃ mayā śrutam / ekasminsamaye bhagavān śrāvastyāṃ viharati sma jetavane 'nāthapiṇḍada-syārāme mahatā bhikṣusaṃghena sārdhaṃ dvādaśabhirbhikṣusahasraiḥ / tadyathā - āyuṣmatā ca jñānakauṇḍinyena / āyuṣmatā cāśvajitā / āyuṣmatā ca bāṣpeṇa / āyuṣmatā ca mahānāmnā / āyuṣmatā ca bhadrikeṇa / āyuṣmatā ca yaśodevena / āyuṣmatā ca vimalena / āyuṣmatā ca subāhunā / āyuṣmatā ca pūrṇena / āyuṣmatā ca gavāṃpatinā / āyuṣmatā corubilvākāśyapena / āyuṣmatā ca nadīkāśyapena / āyuṣmatā ca gayākāśyapena / āyuṣmatā ca śāriputreṇa / āyuṣmatā ca mahāmaudgalyāyanena / āyuṣmatā ca mahākāśyapena / āyuṣmatā ca mahākātyāyanena / āyuṣmatā ca kaphilena / āyuṣmatā ca kauṇḍinyena / āyuṣmatā ca cunandena / āyuṣmatā ca pūrṇamaitrāyaṇī-putreṇa / āyuṣmatā cāniruddhena / āyuṣmatā ca nandikena / āyuṣmatā ca kasphilena / āyuṣmatā ca subhūtinā / āyuṣmatā ca revatena / āyuṣmatā ca khadiravanikena / āyuṣmatā cāmogharājena / āyuṣmatā ca mahāpāraṇikena / āyuṣmatā ca bakkulena / āyuṣmatā ca nandena / āyuṣmatā ca rāhulena / āyuṣmatā ca svāgatena / āyuṣmatā cānandena / evaṃpramukhair dvādaśabhir bhikṣu-sahasraiḥ sārdhaṃ
186：論降神品第一：聞如是：一時佛在舍衛國祇樹給孤獨園，與大比丘眾俱，比丘萬二千。
187：序品第一：如是我聞：一時佛在舍衛國，祇樹給孤獨園，與大比丘眾萬二千人俱，皆是大阿羅漢，其名曰：阿若憍陳如、摩訶迦葉、舍利弗、摩訶目乾連、摩訶迦旃延、富婁那彌多羅尼子、摩訶南、阿㝹婁駄、劫賓那、跋提羅、優波離、難陀、娑伽陀、阿難、羅睺羅，如是眾所知識大阿羅漢等。
 The Setting [F.1.b] Homage to all buddhas and bodhisattvas! Thus have I heard at one time. The Blessed One was staying in Śrāvastī at Jeta- vana Grove, in the park of Anathapiṇḍada, along with a great saṅgha of twelve thou- sand monks. Among them were venerable Jñānakauṇḍinya, venerable Aśvajit, venerable Bāṣpa, venerable Mahānāma, venerable Bhadrika, venerable Yaśodeva, venerable Vimala, venerable Subāhu, venerable Pūrņa, venerable Gavāṁpati, venerable Urubilvā Kāśyapa, venerable Nadīkāśyapa, venerable Gayākāśyapa, venerable Śāriputra, venerable Mahāmaudgalyāyana, venerable Mahākāśyapa, [F.2.a] venerable Mahākātyāyana, venerable Mahākaphila, venerable Kauṇḍinya, venerable Cunanda, venerable Pūrṇamaitrāyaṇīputra, venerable Aniruddha, venerable Nandika, venerable Kasphila, venerable Subhūti, venerable Revata, [2] venerable Khadiravaṇika, venerable Amogharāja, venerable Mahāpāraṇika, venerable Vakkula, venerable Nanda, venerable Rāhula, venerable Svāgata, and venerable Ānanda.

2.
dvātriṃśatā ca bodhisattvasahasraiḥ sarvair ekajātipratibaddhaiḥ sarva-bodhi-sattva-pāramitānir-jātaiḥ sarvabodhisattvābhijñatāvikrīḍitaiḥ sarvabodhisattva-dhāraṇīpratibhāna-pratilabdhaiḥ sarvabodhisattvadhāraṇīpratilabdhaiḥ sarvabodhisattvapraṇidhānasuparipūrṇaiḥ sarvabodhisattva-pratisamyaggatiṃgataiḥ sarvabodhisattvasamādhivaśitāprāptaiḥ sarvabodhisattva-vaśitā-pratilabdhaiḥ sarvabodhisattvakṣāntyavakīrṇaiḥ sarvabodhisattvabhūmiparipūrṇaiḥ / tadyathā maitreyeṇa ca bodhisattvena mahāsattvena / dharaṇīśvararājena ca bodhisattvena mahāsattvena / siṃhaketunā (Vaidya 2) ca bodhisattvena mahāsattvena / siddhārthamatinā ca bodhisattvena mahāsattvena / praśāntacāritramatinā ca bodhisattvena mahāsattvena / pratisaṃvitprāptena ca bodhisattvena mahāsattvena / nityodyuktena ca bodhisattvena mahāsattvena / mahākaruṇācandriṇā ca bodhisattvena mahāsattvena / evaṃpramukhair dvātriṃśatā ca bodhisattvasahasraiḥ //
186：菩薩三萬二千，一切大聖神智以暢，一生補處當成正覺，損己布施，持戒清和，忍辱調意，精進一心，智慧善權，所度無極，解一切法，如幻、野馬、影、響、芭蕉、化、夢、月影，悉無所有，有利無利，若譽若謗，若苦若樂，得名失稱，已過世間諸所有法，神通自娛，逮致總持，獨步三界，猶如日光，及諸菩薩備悉之願，周旋五趣救濟危厄，分別辯才，定意無礙，皆已由己，咸成法忍，悉得具足，諸菩薩住無所住處，度脫十方。其名曰：慈氏菩薩，總豪王菩薩，師子英菩薩，吉義意菩薩，寂意行菩薩，分別辯才菩薩，逮無畏菩薩，進寂菩薩，大哀菩薩，如是上首菩薩三萬二千。
187：菩薩摩訶薩三萬二千人，皆是一生補處，遊戲神通三昧自在，大願滿足，入無礙慧，獲諸法忍，具陀羅尼，辯才無滯，一切皆從波羅蜜生，已能圓滿菩薩諸地，已得一切菩薩自在，其名曰：彌勒菩薩、陀羅尼自在菩薩、師子王菩薩、成就義菩薩、寂戒慧菩薩、常精進菩薩、無礙慧菩薩、大悲思惟菩薩，與如是等菩薩眾俱。

Along with these monks were 32,000 bodhisattvas, all of whom had only a single birth remaining and were adept in all the perfections of the bodhisattvas. They enjoyed all the superknowledges of the bodhisattvas and had attained all the dhāraṇīs and all the confidence of the bodhisattvas. They had completed all the aspirations of the bodhisattvas, understood and realized all discriminating knowledges of the bodhisattvas, and gained mastery over all the absorptions of the bodhisattvas. They had obtained all the powers of the bodhisattvas and dwelt with all the patience of the bodhisattvas. Indeed each of them had completed all the bodhisattva grounds. Foremost among them were the bodhisattva great being Maitreya, the bodhisattva great being Dharaṇīśvararāja, [F.2.b] the bodhisattva great being Siṃhaketu, the bodhisattva great being Siddhārthamati, the bodhisattva great being Praśāntacāritramati, the bodhisattva great being Pratisaṃvitprāpta, the bodhisattva great being Nityodyukta, and the bodhisattva great being Mahākaruṇācandrin.

3.
tena khalu punaḥ samayena bhagavān śrāvastīṃ mahānagarīmupaniśritya viharati sma satkṛto gurukṛto mānitaḥ pūjitaśca tisṛṇāṃ pariṣadāṃ rājñāṃ rājakumārāṇāṃ rājamantriṇāṃ rājamahā-mātrāṇāṃ rājapādamūlikānāṃ kṣatriyabrāhmaṇagṛhapatyamātyapārṣadyānāṃ paurajānapadānām anyatīrthikaśramaṇabrāhmaṇacarakaparivrājakānām / lābhī ca bhagavān prabhūtānāṃ khādanīyaṃ bhojanīyamāsvādanīyākalpikānāṃ cīvarapiṇḍapātraśayanāsanaglānapratyayabhaiṣajya-pariṣkārāṇām / lābhāgryayaśogryaprāptaśca bhagavān sarvatra cānupaliptaḥ padma iva jalena / udāraśca bhagavataḥ kīrtiśabdaśloko loke 'bhyudgato 'rhan samyaksaṃbuddho vidyācaraṇa-saṃpannaḥ sugato lokavit paraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān pañcacakṣuḥsamanvāgataḥ / sa imaṃ ca lokaṃ paraṃ ca lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ saśramaṇabrāhmaṇīn prajān sadevamānuṣān svayaṃ vijñāya sākṣātkṛtya upasaṃpadya viharati sma / saddharmaṃ deśayati sma ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇaṃ svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ vrahmacaryaṃ saṃprakāśayati sma //
186：爾時世尊遊舍衛城，國王大臣豪尊長者，凡庶萬民咸共供養衣被、飯食、床褥、臥具，病瘦醫藥一切所安。其妙名稱普聞十方，是為如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，敷演道義上中下善，義達微妙所與清徹，淨修梵行。
187：爾時世尊，為諸四眾比丘、比丘尼、優婆塞、優婆夷，國王、王子、大臣、官屬、剎利、婆羅門、長者、居士，及諸外道無央數眾，常以四事恭敬施安，於供養中最為殊勝。佛心無染，猶如蓮華不著於水，名稱高遠遍於十方，所謂如來、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，成就五眼、具足六通，於此世間及餘國土，為諸天人演說正法，初中後善，其義深遠，其言巧妙，純一圓滿，具足清白梵行之相。
At that time the Blessed One dwelt in the city of Śrāvastī, where he was revered by his fourfold retinue, as well as by kings, princes, royal ministers, vassal kings, and attendants. Likewise his followers among the military, the priests, the merchants, the householders, and the royal court revered him. Both city dwellers and those who lived in the countryside, as well as the adherents of non-Buddhist philosophies, spiritual seekers, priests, logicians, and wandering hermits, also revered him. He was treated as their master and showed great respect. Presented with offerings, the Blessed One received abundant savory food and drink, robes, alms bowls, [3] bedding, healing medicines and remedies, and other appropriate necessities. Yet the great wealth and renown he enjoyed were like drops of water rolling off the petals of a lotus flower. The Blessed One remained detached and untainted by it all. As the Blessed One’s fame spread throughout the world, he became known by various names and epithets, such as the Blessed One, the Worthy One, the Perfectly and Completely Awakened One, He Who Is Both Wise and Virtuous, the Bliss-Gone One, the Knower of the World, the Peerless Guide Who Tames Beings, the Teacher of Gods and Men, and the Blessed Buddha. Endowed with the fivefold vision, the Blessed One taught the inhabitants of this and other worlds, each with its gods, Māra, Brahmā, monks, nuns, and priests. [F.3.a] To all these beings, gods and humans alike, he taught what he himself had realized, and what he had thereby actualized and accomplished. The teachings he gave were virtuous in the beginning, virtuous in the middle, and virtuous in the end. Sublime in both word and meaning, the Dharma he taught was at once distinct, complete, pure, and wholesome. He taught all these beings how to live a life of purity.

4.
tena khalu punaḥ samayena bhagavān rātryāṃ madhyame yāme buddhālaṃkāravyūhaṃ nāma samādhiṃ samāpanno 'bhūt / samanantarasamāpannasya ca bhagavata imaṃ buddhālaṃkāravyūhaṃ nāma samādhimatha tatkṣaṇameva bhagavata upariṣṭānmūrdhnaḥ saṃdhāvuṣṇīṣavivarāntarāt pūrvabuddhānusmṛtyasaṅgājñānālokālaṃkāraṃ nāma raśmiścacāra / sā sarvā śuddhāvāsān devabhavanānyavabhāsya maheśvaradevaputrapramukhānaprameyān devaputrān saṃcodayāmāsa / tataśca tathāgataraśmijālānniścārya imāḥ saṃcodanāgāthā niścaranti sma //
jñānaprabhaṃ hatatamasaṃ prabhākaraṃ śubhraprabhaṃ śubhavimalāgratejasam /
praśāntakāyaṃ śubhaśāntamānasaṃ muniṃ samāśliṣyata śākyasiṃham // Lal_1.1 //
jñānodadhiṃ śuddhamahānubhāvaṃ dharmeśvaraṃ sarvavidaṃ munīśam /
devātidevaṃ naradevapūjyaṃ dharme svayaṃbhuṃ vaśinaṃ śrayadhvam // Lal_1.2 //(Vaidya 3)
yo durdamaṃ cittamavartayadvaśe yo mārapāśairavamuktamānasaḥ /
yasyāpyavandhyāviha darśanaśravāstyayāntataḥ śāntavimokṣapāragaḥ // Lal_1.3 //
ālokyabhūtaṃ tamatulyadharmaṃ tamonudaṃ sannayaveditāram /
śāntakriyaṃ buddhamameyabuddhiṃ bhaktyā samastā upasaṃkramadhvam // Lal_1.4 //
sa vaidyarājo 'mṛtabheṣajapradaḥ sa vādiśūraḥ kugaṇipratāpakaḥ /
sa dharmabandhuḥ paramārthakovidaḥ sa nāyako 'nuttaramārgadeśakaḥ // Lal_1.5 // iti //
186：
187：爾時如來於中夜分，入佛莊嚴三昧，從於頂髻放大光明，其光名為憶念過去諸佛無著智，上照淨居天宮，為欲開發諸天子故，光明網中而說偈言：
牟尼身口意清淨，智慧光明照世間，此光最勝除冥暗，於釋師子應歸命。    
智慧大海勝威德，知法自在為法王，世間應供天中天，覺悟自在應歸命。    
所有難調心已調，意淨超出諸魔網，其所見聞不空過，解脫彼岸應歸命。    
佛無體性無與等，所作無邊常寂然，知淨妙理除疑惑，一切深信應歸命。    
施甘露藥大醫王，辯才雄猛摧邪道，法為眷屬知勝義，導師演說無上法。
One evening during his midnight session, the Blessed One entered a state of deep absorption known as the array of the Buddha’s adornments. The moment he entered into this state of absorption, the ray of light known as the light of wisdom free from attachment that arouses the memory of the buddhas of times past shone forth from the protuberance on the crown of his head. Illuminating all the pure heavenly realms, the light attracted Maheśvara and innumerable other divine sons. From the mass of light that radiated from the Thus-Gone One, the following verses of exhortation arose: “Come commune with the Sage, the Lion of the Śākyas. Sublime, supremely brilliant, and pure, The light of wisdom he radiates dispels darkness. Peaceful in form, his mind is virtuous and tranquil. “Take as your master the one with natural mastery of the Dharma, An ocean of wisdom, with power both vast and pure, The sovereign of the Dharma, the all-knowing lord of sages, A god of gods, revered by gods and humans alike. “Go before the Peaceful One, the One Who Is Liberated, He who has mastered those minds that are difficult to tame And whose own mind is free from the snares of Māra, For seeing him and hearing him is not without benefit. [4] “With supreme devotion, go, all of you, Before the One Who Is Peerless in Illuminating the Dharma, Who dispels darkness and shows the sublime way With peaceful conduct and knowledge infinite in scope. “As the king of doctors, he dispenses divine nectar, Conquering the evil hordes with his courageous eloquence. He is a friend of the Dharma and knows the ultimate. He is a peerless guide who illuminates the path.”

5.
samanantaraspṛṣṭāśca khalu punaste śuddhāvāsakāyikā devaputrāḥ tasyā buddhānusmṛty-asaṅgājñānālokāyā raśmyā ābhiścaivaṃrūpābhirgāthābhiḥ saṃcoditāḥ samantataḥ praśāntāḥ samādhervyutthāya tān buddhānubhāvenāprameyāsaṃkhyeyāgaṇanāsamatikrāntakalpātikrāntān buddhān bhagavanto 'nusmaranti sma / teṣāṃ ca buddhānāṃ bhagavatāṃ yāni buddhakṣetraguṇa-vyūhātparṣanmaṇḍalāni yāśca dharmadeśanāstā āsan, tān sarvānanusmaranti sma //
186：
爾時淨居天子，聞如是偈從禪定起，即時憶念過去無量無邊阿僧祇劫諸佛如來，及佛國土功德莊嚴，說法眾會皆悉明了。
[F.3.b] Struck by the light of wisdom free from attachment, which arouses the memory of the buddhas of times past, the divine sons of the pure heavenly realms were inspired by these verses and immediately arose from their tranquil absorptions. Through the power of the Buddha, they recalled the blessed buddhas of innumerable and incalculable eons, remembering the qualities of the buddha realms of each blessed buddha, as well as the retinue that surrounded the buddhas and the teachings they gave.

6.
atha khalu tasyāṃ rātrau praśāntāyāmīśvaraśca nāma śuddhāvāsakāyiko devaputro maheśvaro nāma nandaśca sunandaśca candanaśca mahitaśca praśāntaśca praśāntavinīteśvaraścaite cānye ca saṃbahulāḥ śuddhāvāsakāyikā devaputrā atikrāntātikrāntairvarṇaiḥ sarvāvantaṃ jetavanaṃ divyenāvabhāsenāvabhāsya yena bhagavāṃstenopasaṃkrāman, upasaṃkramya bhagavataḥ pādau śirasābhivandya ekānte tasthuḥ / ekānte sthitāśca te śuddhāvāsakāyikā devaputrā bhagavantam etadavocan - asti bhagavan lalitavistaro nāma dharmaparyāyaḥ sūtrānto mahāvaipulyanicayo bodhisattvakuśalamūlasamudbhāvanaḥ tuṣitavarabhavanavikiraṇasaṃcintyāvakramaṇavikrīḍana-garbhasthānaviśeṣasaṃdarśano 'bhijātajanmabhūmiprabhāvasaṃdarśanaḥ sarvabālacaryāguṇa-viśeṣasamatikramasarvalaukikaśilpasthānakarmasthānalipisaṃkhyāmudrā – gaṇanāsidhanukalāpa-yuddhasālambhasarvasattvaprativiśiṣṭasaṃdarśanāntaḥpuraviṣayopabhogasaṃdarśanaḥ sarvabodhisattvacariniṣpandaniṣpattiphalādhigamaparikīrtano bodhisattvavikrīḍitaḥ sarvamāramaṇḍalavidhvaṃsanaḥ tathāgatabalavaiśāradyāṣṭādaśāveṇikasamuccayo (Vaidya 4) 'pramāṇabuddhadharmanirdeśaḥ pūrvakair api tathāgatair bhāṣitapūrvaḥ /
186：1)於時其夜淨居天子名寂然尊，及神妙天，加歡樂天，加歡天，栴檀天，大悅天，熒然天，尊寂律天，及餘無數淨居天子，威神巍巍各有光明普照祇樹，往詣佛所稽首足下，還住一面。2)是諸天子前白佛言：曾聞有經號名普曜大方等典，分別菩薩眾德之本，從兜術天降神母胎，在於胎中娛樂開化，顯示殊特復現出生，皆為一切諸立法行，在宮婇女愛欲之間，顯諸藝術，現行學書計挍諸算，醫藥療治射御手博，要誓擲象示現道力超諸群生，具足成就諸菩薩行，往來周旋，果實超殊名稱流布，以菩薩力而自娛樂，降伏魔場，具足如來十力無畏，頒宣諸佛無量經典，敷演過去如來至真所講說法。
187：1)時摩醯首羅、難陀、蘇難陀等，無數淨居天眾，光明赫弈威神巍巍，照祇樹給孤獨園，來詣佛所頂禮佛足，一心合掌恭敬而立，2)白佛言：世尊！有經名為方廣神通遊戲大莊嚴法門，顯示菩薩眾德之本，處於兜率微妙天宮，思惟降生示現勝種，具諸功德行童子事，藝業伎術工巧書算捔力騁武，而於世間皆悉最勝，示受五欲具菩薩道降伏魔軍，出生如來力無畏等一切佛法。此經如是，過去無量諸佛世尊皆已宣說，
That night, just as people went to bed, the divine sons of the pure heavenly realms visited the Blessed One. Among them were Īśvara, Maheśvara, Nanda, Sunanda, Candana, Mahita, Praśānta, Praśāntavinīteśvara, and many other divine sons of the pure heavenly realms. With their brilliant colors, they illuminated the entire Jetavana Grove with a divine light. Placing their heads at his feet, they prostrated to the Blessed One and then stood to one side, supplicating him with the following words: “Blessed One, there is an extensive collection of discourses on the Dharma that bears the name Lalitavistara (The Play in Full). This teaching illuminates the basic virtues of the bodhisattvas, showing how the Bodhisattva descended from the sublime palace in the Heaven of Joy, intentionally entered the womb, and sojourned in the womb. It shows the power of the place where he was born to a noble family, and how he surpassed others through all the superior special qualities that he demonstrated through his actions as a youth. It shows his many unique qualities, such as his skills in craftsmanship, activity, writing, arithmetic, calculations, astrology, fencing, archery, [F.4.a] feats of physical strength, and wrestling, demonstrating his superiority to all other beings in these areas. It shows how he enjoyed his retinue of consorts and the pleasures of his kingdom. [5] “This teaching proclaims how he attained the result brought about by the concordant cause of all the bodhisattva activities, showing how he manifested as a bodhisattva and destroyed the legions of Māra. It explains the ten powers, the four fearlessnesses, and the other innumerable qualities of a thus-gone one, and presents the infinite teachings taught by the thus-gone ones of times past,

7.
tadyathā - bhagavatā padmottareṇa ca dharmaketunā ca dīpaṃkareṇa ca guṇaketunā ca mahākareṇa ca ṛṣidevena ca śrītejasā ca satyaketunā ca vajrasaṃhatena ca sarvābhibhuvā ca hemavarṇena ca atyuccagāminā ca pravāhasāgareṇa ca puṣpaketunā ca vararūpeṇa ca sulocanena ca ṛṣiguptena ca jinavaktreṇa ca unnatena ca puṣpitena ca ūrṇatejasā ca puṣkareṇa ca suraśminā ca maṅgalena ca sudarśanena ca mahāsiṃhatejasā ca sthitabuddhidattena ca vasantagandhinā ca satyadharmavipulakīrtinā ca tiṣyeṇa ca puṣyeṇa ca lokasundareṇa ca vistīrṇabhedena ca ratnakīrtinā ca ugratejasā ca brahmatejasā ca sughoṣeṇa ca supuṣṣeṇa ca sumanojñaghoṣeṇa ca suceṣṭarūpeṇa ca prahasitanetreṇa ca guṇarāśinā ca meghasvareṇa ca sundaravarṇena ca āyustejasā ca salīlagajagāminā ca lokābhilāṣitena ca jitaśatruṇā ca saṃpūjitena ca vipaśyinā ca śikhinā ca viśvabhuvā ca kakucchandena ca kanakamuninā ca kāśyapena ca tathāgatenārhatā samyaksaṃbuddhena bhāṣitapūrvaḥ, taṃ bhagavānapyetarhi saṃprakāśayet bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya sukhāya devānāṃ ca manuṣyāṇāṃ ca / asya ca mahāyānodbhāvanārthaṃ sarvaparapravādināṃ ca nigrahārthaṃ sarvabodhisattvānāṃ codbhāvanārthaṃ sarvamārāṇāṃ cābhibhavanārthaṃ sarvabodhisattvayānikānāṃ ca pudgalānāṃ vīryārambhasaṃjananārthaṃ saddharmasya cānuparigrahārthaṃ triratnavaṃśasyānuparigrahārthaṃ triratnavaṃśasyānupacchedanārthaṃ buddhakāryasya ca parisaṃdarśanārthamiti / adhivāsayati sma bhagavāṃs teṣāṃ devaputrāṇāṃ tūṣṇībhāvena sadevakasya lokasyānukampām upādāya //
186：1)往昔道義，猶若世尊，蓮華上佛，法英佛，定光佛，德英佛，法造佛，仙天佛，諦英佛，習金剛佛，眾尊佛，雪像佛，樂清淨佛，出家樂行佛，華英佛，勝顏佛，善明佛，善曜佛，仙勳佛，勝輪佛，欣樂佛，天華佛，輪吉祥佛，善首佛，善喜佛，住覺佛，住施佛，諦法普稱佛，是世善妙佛，辨普佛，寶稱佛，威強佛，梵神佛，無畏善化佛，善音佛，目悅佛，積德佛，音雨佛妙顏佛，壽神佛，與人遊佛，羨求佛，降怨佛，供養佛，惟衛佛，式棄佛，隨葉佛，拘留秦佛，拘那含牟尼佛，迦葉佛，如來、至真、等正覺，道決所化，自昔迄今。2)善哉，世尊！愍哀一切，今亦頒宣如是法訓，多所哀念，多所安隱，普護世間及十方人，為諸大乘唯分別之。降伏一切外學眾邪，攝伏眾魔，宣布菩薩諸所行義，現諸菩薩行大乘者，咸超精進將護正法，三寶自在令不斷絕，具足佛身盡現十方。3)時佛默然，可諸天子所啟白意，欲令一切普蒙其恩。
187：1)所謂波頭摩勝佛、法幢佛、為照明佛、功德幢佛、功德性佛、大性佛、仙天佛、勝光明佛、真幢佛、金剛堅固佛、降伏一切佛、真金色佛、極高行佛、珊瑚海佛、花幢佛、最勝色佛、善明佛、仙護佛、勝輪佛、高勝佛、開敷蓮花佛、眉間光明佛、蓮花臺佛、善光明佛、吉祥佛、善見佛師子光佛、堅牢惠施佛、香春佛、廣大名稱佛、底沙佛、弗沙佛、世間端嚴佛、普光明佛、寶稱佛、最勝光明佛、梵光佛、善聲佛、妙花佛、美音佛、上色行佛、微笑目佛、功德聚佛、大雲聲佛、善色佛、壽光佛、象王遊步佛、世間欣樂佛、降伏魔怨佛、正應供佛、毘婆尸佛、尸棄佛、毘葉浮佛、迦羅孫佛、俱那含牟尼佛、迦葉佛，如是等過去無量諸佛如來皆說此經。2)唯願世尊！還如過去諸佛，利益安樂無量眾生，悲愍世間令得義利，令諸天人於大乘中而得增益，降伏異道摧滅魔怨，顯發菩薩所行功德，而於上乘勸勉精進，攝受正法紹三寶種使不斷絕，示現成佛事業圓滿故，亦說是經。3)如來爾時哀愍諸天默然受請。
including the blessed Padmottara, Dharmaketu, Dīpaṃkara, Guṇaketu, Mahākara, Ṛṣideva, Śrītejas, Satyaketu, Vajrasaṃhata, Sarvābhibhū, Hemavarṇa, Atyuccagāmin, Prabālasāgara, Puṣpaketu, Vararūpa, Sulocana, Ṛṣigupta, Jinavaktra, Unnata, Puṣpita, Ūrṇatejas, Puṣkara, Suraśmi, Maṅgala, Sudarśana, Mahāsiṃhatejas, Sthitabuddhidatta, Vasantagandhin, Satyadharmavipulakīrti, Tiṣya, Puṣya, Lokasundara, Vistīrṇabheda, Ratnakīrti, Ugratejas, Brahmatejas, Sughoṣa, Supuṣpa, Sumanojñaghoṣa, Suceṣṭarūpa, Prahasitanetra, Guṇarāśi, Meghasvara, Sundaravarṇa, Āyustejas, Salīlagajagāmin, Lokābhilāṣita, Jitaśatru, Sampūjita, [F.4.b] Vipaśyin, Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, and the thus-gone one, the worthy one, the perfectly and completely awakened Kāśyapa. “Blessed One, please teach this now to heal the multitude of beings. Teach it to bring them happiness. Teach it out of love for the world, to benefit a great multitude of beings, gods and humans alike. Teach it to be our doctor and to bring us happiness. Teach it to propagate this Great Vehicle. Please teach it to defeat our opponents and overpower all demonic forces; to instruct all the bodhisattvas and inspire all those who follow the Bodhisattva Vehicle to arouse diligence; to embrace the true Dharma and ensure the continuity of the Three Jewels. [6] Please teach it to illuminate all the enlightened activities of the Buddha.” Out of love for these divine sons, and indeed for the entire world including the gods, the Blessed One remained silent, thereby offering his consent.

8.
atha khalu devaputrā bhagavatastūṣṇībhāvenādhivāsanāṃ viditvā tuṣṭā udagrā āttamanasaḥ pramuditāḥ prītisaumanasyajātā bhagavataḥ pādau śirasābhivandya bhagavantaṃ triḥ pradakṣiṇī-kṛtya divyaiścandanacūrṇairagurucūrṇairmāndārapuṣpaiścābhyavakīrya tatraivāntardadhuḥ // atha khalu bhagavāṃstasyāmeva rātryāmatyayena ca karīro maṇḍalamātravyūhastenopasaṃkrāmat / upasaṃkramya bhagavān prajñapta evāsane nyaṣīdadbodhisattvagaṇapuraskṛtaḥ śrāvakasaṃgha-puraskṛtaḥ / niṣadya bhagavān bhikṣūnāmantrayati sma - iti hi bhikṣavo rātrau praśāntāyāmīśvaro nāma śuddhāvāsakāyiko devaputro maheśvaraśca nāma nandaśca sunandaśca candanaśca mahitaś ca praśāntaśca vinīteśvaraścaite cānye ca saṃbahulāḥ śuddhāvāsakāyikā devaputrāḥ purvavadyāvat tatraivāntardadhuḥ / atha khalu te bodhisattvāste ca mahāśrāvakā yena bhagavāṃstenāñjaliṃ praṇamya bhagavantametadavocan - tatsādhu bhagavan, taṃ lalitavistaraṃ nāma dharmaparyāyaṃ deśayatu / tadbhaviṣyati bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca etarhi cāgatānāṃ ca bodhisattvānāṃ mahāsattvānām / adhivāsayati sma bhagavāṃs teṣāṃ bodhisattvānāṃ mahāsattvānāṃ teṣāṃ ca mahāśrāvakāṇāṃ tūṣṇībhāvena sadevamānuṣāsurasya lokasyānukampām upādāya /
186：1)時諸天子見佛默然聽啟白意，欣然大悅，稽首足下繞佛三匝，以天心華供養散佛，忽然不現還歸天上。2)於是世尊，明旦與諸菩薩及諸聲聞眷屬圍遶，會迦梨講堂，告諸比丘：昨夜半時，淨居天子及諸眷屬來禮我足，叉手白言：願為一切重演普曜大方等典，令諸群生普蒙其恩。吾時默然，可其所啟。時諸天子歡喜踊躍，忽然不現，各還天上。
187：1)是時諸天蒙佛垂許，歡喜踊躍生清淨心，稽首作禮右遶三匝，散天曼陀羅花，供養於佛忽然不現。2)爾時世尊於晨朝時，詣迦羅道場敷座而坐，諸大菩薩及聲聞眾恭敬圍遶，告諸比丘：昨於中夜，摩醯首羅及難陀，蘇難陀等，無數淨居天眾，稽首我足合掌恭敬，而白我言：唯願如來演說神通遊戲大嚴經典，憐愍一切世間天人，令諸菩薩現在未來而得增益。我時默然可其所請。
Seeing that this silence indicated the Blessed One’s consent, the divine sons were overjoyed and content. With happiness and delight, they prostrated at his feet and circled him three times, scattering sandalwood powder, aloe wood powder, and māndārava flowers. Then they vanished. At dawn the next day, the Blessed One proceeded to a circular bamboo grove. Surrounded by the assembly of bodhisattvas, and with the Saṅgha of listeners gathered before him, he sat down on the seat they had prepared and addressed the monks: [F.5.a] “Monks, this evening a group of divine sons from the pure heavenly realms came before me. Among them were Īśvara, Maheśvara, Nanda, Sunanda, Candana, Mahita, Praśānta, Vinīteśvara, and many others.” The Blessed One then continued to recount the events of the previous evening, up to the point where the divine sons disappeared. Bowing before the Blessed One with palms joined, the bodhisattvas and great listeners then made the following request: “Blessed One! Please grant us the teaching entitled The Play in Full. Please teach this now to heal the multitude of beings and bring them happiness. Please teach it out of love for the world and to benefit the myriad of beings, gods and humans alike. Please teach it to benefit the great bodhisattvas of the present and to benefit future generations. Please teach it so that you can be our doctor and bring us happiness.” Out of love for the great bodhisattvas, for the great listeners, for gods, humans, and demigods, and indeed for the entire world, the Blessed One remained silent, thereby offering his consent.
9.
tatredamucyate -
(Vaidya 5) rātryāmihāsyāṃ mama bhikṣavo 'dya sukhopaviṣṭasya niraṅgaṇasya /
praviṣṭamānasya śubhairvihārairekāgracittasya samāhitasya // Lal_1.6 //
athāgaman devasutā maharddhayaḥ pratītavarṇa vimalaśriyojjvalāḥ /
śriyāvabhāsyeha ca jetasāhvayaṃ vanaṃ mudā me 'ntikamabhyupāgatāḥ // Lal_1.7 //
maheśvaraścandana īśa nando praśāntacitto mahitaḥ sunandanaḥ /
śāntāhvayaścāpyuta devaputrastāstāśca bahvyo 'tha ca devakoṭyaḥ // Lal_1.8 //
praṇamya pādau pratidakṣiṇaṃ ca kṛtvaiva māṃ tasthurihāgrato me /
pragṛhya caivāñjalimaṅgulībhiḥ sagauravā māmiha te yayācuḥ // Lal_1.9 //
idaṃ mune rāganisūdanāḍhya vaipulyasūtraṃ hi mahānidānam /
yadbhāṣitaṃ sarvatathāgataiḥ prāg lokasya sarvasya hitārthametat // Lal_1.10 //
tatsādhvidānīmapi bhāṣato muniḥ sa bodhisattvaughaparigrahecchayā /
paraṃ mahāyānamidaṃ prabhāṣayan parapravādānnamuciṃ ca dharṣayan // Lal_1.11 //
adyeṣaṇāṃ devagaṇasya tūṣṇīmagṛhṇadevānadhivāsanaṃ ca /
sarve ca tuṣṭā muditā udagrāḥ puṣpāṇi cikṣepuravāptaharṣam // Lal_1.12 // (Vaidya 6)
tadbhikṣavo me śṛṇuteha sarve vaipulyasūtraṃ hi mahānidānam /
yadbhāṣitaṃ sarvatathāgataiḥ prāg lokasya sarvasya hitārthamevam // Lal_1.13 //
iti //iti śrīlalitavistare nidānaparivarto nāma prathamo 'dhyāyaḥ //
186：於是眾會聞此欣悅，前白佛言：惟天中天！重敢斯問。爾時世尊告諸菩薩及諸聲聞：諦聽，諦聽！善思念之！當為汝說無極訓誨，一切如來所可宣暢普濟眾生。
187：汝等諦聽！我今宣說。
He then addressed the assembly: [7]
“Monks, last night as I rested here, Comfortable and free from afflictions, And dwelling evenly with one-pointed concentration, A group of divine sons arrived before me.
“With great miraculous powers and brilliant colors, They were pristine, blazing with magnificence. Illuminating Jetavana Grove with their splendor, They joyfully approached me.
“There were millions of gods, Including Maheśvara, Candana, Īśvara, Nanda, Praśāntacitta, Mahita, Sunanda, And a divine son called Śānta.
“They prostrated at my feet, circumambulated me, And gathered here before me. They joined their palms with respect And offered me this request: [F.5.b]
“‘To heal all the worlds, This vast sūtra, this great discourse, Was taught by all the victorious ones of times past. Today as well, O Sage, since you have dispelled attachment,
“‘Consider the assembly of bodhisattvas, Defeat opponents and tame all demons, By teaching us this supreme Great Vehicle. Thus, Able One, please grant us your lucid explanations.’
“The assembly of gods thus offered their request, And with my silence, I indicated my consent. This brought them joy and satisfaction, And with delight they scattered flower petals.
“Thus listen here, monks, to this vast sūtra, Taught in times past by all the thus-gone ones For the welfare of all the worlds. Listen, one and all, to this great discourse.” This concludes the first chapter on the setting.

兜率天宮品第二
1.
(Vaidya 7) samutsāhaparivarto dvitīyaḥ / tatra bhikṣavaḥ katamaḥ sulalitavistaro nāma dharma-paryāyaḥ sūtrānto mahāvaipulyaḥ? iha bhikṣavo bodhisattvasya tuṣitavarabhavanāvasthitasya pūjyapūjitasyābhiṣekaprāptasya devaśatasahasrastutastaumitavarṇitapraśaṃsitasya labdhābhiṣe-kasya praṇidhānasamudgatasya sarvabuddhadharmasamudāgatabuddheḥ suvipulapariśuddha-jñānanayanasya smṛtimatigatidhṛtyuttaptavipulabuddheḥ dānaśīlakṣāntivīryadhyānaprajñā-mahopāyakauśalyaparamapāramitāprāptasya mahāmaitrīkaruṇāmuditopekṣā-brahma-patha-kovidasya mahābhijñāsaṃgaṇāvaraṇajñānasaṃdarśanābhimukhībhūtasya smṛty-upasthāna-samyakprahāṇaṛddhipādendriya-bala-bodhyaṅgamārga-sarvabodhipakṣa-dharma-suparipūrṇa-koṭiprāptasya
186：何謂比丘普曜經典大方等法？於斯菩薩住兜術天，咸見奉敬，逮得無餘阿惟顏住，百千天人所共咨嗟，名徹十方諸願普具，曉了一切諸佛法藏，清淨無垢聖智道眼，意念定智往來周旋，聖性堅強耻眾未度，其念弘普亘然極遠，布施、戒、忍、精進、一心、智慧淵深，大權方便所度無極，大慈大哀、喜護四等弘暢梵迹，無極神通三達無礙，示現聖慧永無闇蔽，道業純淑，意止、意斷、神足、根、力、覺意、道業，寂然止觀，普備一切諸佛道品，達致本際，功勳福祚不可限量，
187：兜率天宮品第二：爾時佛告諸比丘：何等名為方廣神通遊戲大嚴經典？所謂顯於菩薩住兜率宮，常為無量威德諸天之所供養，逮得灌頂，百千梵眾之所稱揚，願力圓滿，能正了知諸佛法藏。慧眼清淨其心普洽，慚愧、知足、正念、慧行，熾然修行布施、持戒、忍辱、精進、禪定、智慧，方便善巧、勝波羅蜜，大慈、大悲、大喜、大捨。梵行明達得大神通，知見現前無著無礙，念處、正勤、神足、根、力、覺支、正道，菩提分法皆盡邊際。
Chapter 2 — The Inspiration Now, monks, what is this extensive discourse on the Dharma known as The Play in Full? Monks, the Bodhisattva dwelt in the supreme realm of the Heaven of Joy, where he received offerings, empowerments, and was praised and revered by one hundred thousand gods. [8] He had achieved his goal and was elevated by his former aspirations. His intelligence was such that he had attained the entire range of the Buddhadharma. Indeed his eye of wisdom was at once both vast and utterly pure. Radiating with mindfulness, intelligence, realization, modesty, and joyfulness, his mind was extremely powerful. He had mastered the perfections of generosity, discipline, patience, diligence, concentration, knowledge, and skillful means, and was adept in the fourfold path of Brahmā: great love, great compassion, great joy, and great equanimity. With great awareness, he was free of obscurations and had manifested the vision of wisdom free from attachment. Likewise he had perfected each and every quality of awakening: the applications of mindfulness, the thorough relinquishments, the bases of miraculous power, [F.6.a] the faculties, the powers, the branches of awakening, and the path.

2.
aparimitapuṇyasaṃbhāralakṣaṇānuvyañjanasamalaṃkṛtakāyasya dīrghānuparivartino yathāvādita-thākāryavitathavākkarmasamudāhārakasya ṛjvakuṭilāvaṅkāpratihatamānasasya  sarvamānamada-darpabhayaviṣādāpagatasya sarvasattvasamacittasya aparimitabuddhakoṭinayutaśatasahasra-paryupāsitasya bahubodhisattvakoṭinayutaśatasahasrāvalokitāvalokitavadanasya śakrabrahma-maheśvaralokapāladevanāgayakṣagandharvāsuragaruḍakinnaramahoragarākṣasagaṇairabhinanditayaśasaḥ sarvapadaprabhedanirdeśāsaṅgapratisaṃvidavatārajñānakuśalasya sarvabuddhabhāṣita-dhāraṇasmṛtibhājanāvikṣepānantāparyantadhāraṇīpratilabdhasya mahādharmanausmṛty-upasthāna-samyak-prahāṇaṛdvipādendriyabalabodhyaṅgamārgapāramitopāya – kauśalya-dharma-ratnapuṇyasamudānītamahāsārthavāhasya caturoghapāragāminābhiprāyasya nihatamānapra-tyarthikasya sarvaparapravādisunigṛhītasya saṃgrāmaśīrṣasupratiṣṭhitasya kleśaripugaṇanisūda-nasya jñānavaravajradṛḍhapraharaṇasya
186：成就相好莊嚴其體，在彼久長常得自在，仁和無諍言行相應，其心所懷口言無二，斯意質直而無諛諂怨結他念，常自謙遜而不自大，等心眾生未曾偏黨，供養無數百千載佛，為眾重任恒忍災患，觀見無量諸菩薩眾覩其根本，釋、梵、四王、大神妙天，天、龍、鬼神、閱叉、健陀羅，見莫不悅咨受訓誨。分別一切章句本末，已逮無為入於有為，隨時方便而開化之。心念法器識解一切，諸佛所宣無有憒亂而不迴還，逮得總持深入法藏，乘大法船遊十二海接度諸流，三十有七道品之教，合集法寶深奧智慧，為大導師越渡四瀆，諸願具足降伏魔怨，善救外業諸異邪徑，開化一切所住堅固。
187：具足相好莊嚴其身，利益眾生無時暫替，如說而作無虛妄語，演說正法無所貪求。心淨質直離諸邪諂，無有怖畏亦無憍慢，於一切眾生其心平等，供養無量百千萬億諸佛如來，恒為無量百千那由他諸大菩薩恭敬尊重，又為梵釋四王、摩醯首羅、天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽等，聞名稱讚生歡喜心。入無礙解方便善巧，一切文句差別之相，皆悉能知，凡有宣說曾無所著。如大商主乘大法船遊生死海，得三十七菩提之分無量珍寶，而於佛法得陀羅尼。憶念修行終不錯謬，如大導師越四瀑流誓願滿足，降伏魔怨摧諸異學，以金剛慧及大悲軍能破煩惱。
Sublime signs and marks, indicating his boundless accumulation of merit and wisdom, beautifully adorned the body of the Bodhisattva, who had engaged in proper conduct for a long time. Acting in perfect accordance with his words, his unerring statements were always genuine. At once honest, straightforward, and free from guile, his mind was invincible. Free of pride, conceit, arrogance, fear, and timidity, he was impartial toward all beings. The Bodhisattva had paid homage to countless awakened beings, to billions upon billions of buddhas. His loving gaze was revered by billions upon billions of bodhisattvas. Likewise Śakra, Brahmā, Maheśvara, the guardians of the world, gods, nāgas, gandharvas, demigods, garuḍas, kiṃnaras, and yakṣas, in their multitudes, rejoiced in his glory. Having perfectly discerned their every word, the Bodhisattva’s learned understanding of the teachings was at once unimpeded, discerning, and perfect. He was an unerring vessel of mindfulness, able to recall the teachings of all the buddhas. The number of dhāraṇīs he had received was infinite. The Bodhisattva was the great captain of the vessel of the Dharma, which he had perfectly accomplished through the applications of mindfulness, the thorough relinquishments, the bases of miraculous power, the faculties, the powers, the branches of awakening, the path, the perfection of knowledge, the precious quality of skillful means, and merit. With the intention to travel beyond the four rivers, 1 he conquered Māra, subdued hostile forces, and defeated all of his opponents. Indeed he set himself at the frontlines and destroyed the enemy hordes of the afflictions with the firm vajra weapon of supreme wisdom. [F.6.b]

3.
bodhicittamūlamahākaruṇādaṇḍādhyāśayodgatasya gambhīravīryasalilābhiṣiktasya upāyakauśala-karṇikasya bodhyaṅgadhyānakeśarasya samādhi-kiñjalkasya guṇagaṇavimalasarasisujātasya vigatamadamānaparivāhaśaśivimalavistīrṇapatrasya śīlaśrutāprasādadaśadigapratihatagandhino loke jñānavṛddhasyāṣṭābhir lokadharmair anupaliptasya mahāpuruṣapadmasya
186：雖在塵勞皆來歸命，為眾導首，強若金剛行無蓋哀，志性和安積精進力，為法優奧善權方便，在眾中雄如師子，定意之業不可限載，猶如蓮華處污無垢，禁戒博聞而無放逸，慈於十方無有加害，心水清澄而無所著，遊世八法，
187：譬如蓮華出於功德廣大池中，增上願力之所生起，大菩提心而為其根，潤以甚深清淨法水，方便善巧以為其臺，菩提為莖，禪定為蘂，離諸熱惱清淨廣大以為其葉，多聞持戒及不放逸無所罣礙以為其香，非世八法之所能染。
This great being was like a lotus. Having a stem of great compassion deeply rooted in the mind of awakening, this lotus was born of superior intention. It was sprinkled with the water of profound diligence and had skillful means as its center, branches of awakening for its anthers, and mental stability for its stamen. This lotus arose from an immaculate ocean of a vast accumulation of virtues. Its blossoming petals, illuminated by moonlight free from the torment of pride and arrogance, were pristine. Emitting the scent of discipline, study, and conscientious speech unhindered throughout the ten directions, this lotus was foremost throughout the world in terms of knowledge, [9] yet untainted by the eight worldly concerns. It radiated the sweet fragrance of the accumulation of merit and wisdom, while the sunlight of knowledge and wisdom warmed it, causing the hundred petals of its pure vision to blossom.
4.
puṇyajñānasaṃbhāravisṛtasurabhigandhinaḥ prajñājñānadinakarakiraṇair vikasitasuviśuddha-śatapatrapadmatapanasya caturṛddhipādaparamajāpajapitasya caturāryasatya-sutīkṣṇanakha-daṃṣṭrasya caturbrahmavihāraniśritadarśanasya catuḥsaṃgrahavastususaṃgṛhītaśirasaḥ dvā-daśāṅga-pratītyasamutpādānubodhānupūrvasamudgatakāyasya saptatriṃśad-bodhipakṣa-dharma-saṃpratipūrṇasuvijātināvidyājñānakeśariṇastrivimokṣamukhāvajṛmbhitasya śamathavidarśanā-suviśuddhanayanasya dhyānavimokṣasamādhisamāpattigiridarīguhānivāsitasya caturīryāpatha-vinayanaupavanasuvardhitatarordaśabalavaiśāradyābhyāsībhāvitabalasya vigatabhava-vibhava-bhayalomaharṣasyāsaṃkucitaparākramasya tīrthyaśaśamṛgagaṇasaṃghaśamathanasya nairātmya-ghoṣodāhāramahāsiṃhanādanādinaḥ puruṣasiṃhasya vimuktidhyānamaṇḍala-prajñaprabharaśmi-tīrthakarakhadyotagaṇaniḥprabhaṃkarasya (Vaidya 8) avidyātamondhakāratamaḥpaṭalavitimira-karaṇasyottaptabalavīryasya devamanuṣyeṣu puṇyatejastejitasya mahāpuruṣadinakarasya kṛṣṇa-pakṣāpagatasya śuklapakṣapratipūrṇasya manāpapriyadarśanasya apratihatacakṣurindriyasya devaśatasahasrajyotirgaṇapratimaṇḍitasya dhyānavimokṣajñānamaṇḍalasya bodhyaṅgasukha-raśmi-śaśikiraṇasya buddhavibuddhamanujakumudavibodhakasya
186：心如大寶，所度無極福祚聖慧，積功累德，道藏解明佛之智慧度闡法城，消眾患難善開寤之。以四神足度於彼岸，志三脫門顯其寂觀，清淨光曜一心脫門，處在閑室如山曠野，遊法叢樹行具足成，十力無畏未曾怯弱，以度生死無復疑難，衣毛不竪越於無數在外異學，猶如師子遊於麋鹿，捨諸放逸無吾我意，設有所暢，為師子吼，人中之雄，解脫禪定智慧道場。放大光明照諸闇冥悉蒙道明，眾邪異學譬如螢火無益於世，愚贛幽昧曜蔽塞心，興大道力精進之業，宣功德行威神巍巍，
187：如師子王，福智為體，神通為足，聖諦為爪，梵住為牙，四攝為頭，覺十二緣以生其軀，三十七品菩提分法明了之智以為其頂，三解脫門以為頻申，禪定智慧以為其目，以諸三昧為其巖穴，毘奈耶林四威儀路怡悅其身，十力、四無所畏慣習所成而為其力，離諸貪欲為其行步，自在無畏無我無法以為其吼，摧伏外道如制群鹿。無上丈夫人中之日，禪定解脫智慧為光，外道螢燭皆悉掩蔽，無明昏翳破之無餘，於天人中廓然大照。
The Bodhisattva was a lion among men. Swift and strong were his four bases of miraculous power, just as the claws and fangs of the four noble truths were extremely sharp. He bared the fangs of the four communions with Brahmā and gathered others through the four ways of attraction with his head. With a well-proportioned body, due to having understood the twelve links of dependent origination, and a flowing mane of the complete perfection of the thirty-seven branches of awakening, along with awareness and wisdom, his mouth opened with the three gateways to liberation, while his eyes indicated the utter purity of tranquility and insight. He dwelt in the mountain caves of mental stability, complete liberation, absorption, and deep meditation. Born of the jungles of the four activities and discipline, he was endowed with the ten powers, the fourfold fearlessness, and perfect might. The hairs on his body did not bristle with the fear of creation and destruction, nor did his valor ever diminish. He subdued the masses of non-Buddhists, who are like rabbits and deer, [F.7.a] letting out the great lion’s roar of no self. As the sun of great beings, light rays of knowledge radiated from the orb of his liberation and concentration, dispelling the light of the swarms of non-Buddhists, who are like fireflies, and eliminating the darkness and obscuring film of ignorance. Indeed, with brilliant strength and diligence, the radiant majesty of his merit shone brightly among gods and humans.

5.
mahāpuruṣacandrasamacatuṣparṣaddvīpānuparītasya saptabodhyaṅgaratnasamanvāgatasya sarva-sattvasamacittaprayogasyāpratihatabuddheḥ daśakuśalakarmapathavratatapasaḥ susamṛddha-pratipūrṇaviśeṣagamanābhiprāyasya apratihatadharmarājāvara-pravara-dharma-ratna-cakra-pravartakasya cakravartivaṃśakulakuloditasya gambhīra-duravagāha-pratītyasamutpāda-sarva-dharmaratnapratipūrṇasya atṛptaśrutavipulavistīrṇārambhajñānaśīlavelānatikramaṇasya mahā-padma-garbhekṣaṇasya sāgaravaradharavipulabuddheḥ pṛthivyaptejovāyu-samacittasya meru-kalpa-dṛḍha-balāprakampamānasyānunayapratighāpagatasya gaganatalavimala-vipulāsahya-vistīrṇa-buddheḥ
186：1)除闇冥品具足清白，見莫不歡。諸佛國土無所罣礙，拔諸窮厄蕩滌垢穢，脫門一心覺意清涼，曉了聖明禪思清白以開化之。2)其四部眾，諸天人民，行七覺意積累道寶，齊心眾生應病與藥，志不懷惡行十善業，以是財富奉持具足，不違法王所行殊勝而轉寶輪，轉輪王種成就一切深遠難限，一切法寶博聞無厭，慧普無極。3)爾時所興不可限量，無能為喻，猶如江海；4)所總持慧，如地水火風；其心平等，5)堅強不動如須彌山；6)消諸結著，猶如日光以耀諸垢；心若虛空。
187：1)譬如明月白分圓滿，世間樂見清涼無雲，眾星之中晈然最勝，示解脫路照菩提道，開敷天人拘物頭花。2)譬如輪王於四天下法化平等，七菩提分以為其寶，於一切眾生心行平等以為十善，大願成就無礙之法以為其輪。3)譬如巨海深廣難入，無量眾寶充滿其中潮不過限，緣起智慧深廣難入，一切法寶充滿其中，應眾生機為不過限。4)其心平等離諸憎愛如地水火風，5)其量高妙堅固難動如須彌山，6)智慧廣大不為諸垢之所染著猶如虛空。
As the light of the moon, there was no darkness within him; he perfectly embodied all that is wholesome. The sight of him was beautiful to behold and pleasing to the mind, and his eye faculty was unobstructed. Adorned by the constellations of one hundred thousand gods, the moonlight of the soothing branches of awakening radiated from this sphere of concentration, liberation, and wisdom, causing the lilies among humans and gods to bloom. The Great Bodhisattva was followed by a fourfold retinue, like the moon by the four continents, and he was endowed with the jewels of the seven branches of awakening. He engaged all beings equally and possessed an unimpeded analytical capacity. His intention was enhanced by the sublime and perfectly complete austerities and spiritual practices that he observed on the path of the ten virtuous activities. As the king of Dharma, he turned the precious wheel of the supreme Dharma without hindrance, having been born into a line of universal monarchs. Filled with all the precious teachings, including that of dependent origination, so profound and difficult to fathom, he never tired of study. Thus his boundless wisdom had become vast and all-encompassing. His discipline was beyond measure as well. Indeed his mind was as vast as the oceans and the earth. Equal to earth, water, fire, and air, [10] his mind was as firm and unmoving as Mount Meru. He was free from attachment and aversion, with a mind as pristine and open as the center of space; it was vast and unlike any other.

6.
adhyāśayasupariśuddhasya sudattadānasya sukṛtapūrvayogasya sukṛtādhikārasya dattasatyaṃ kārasya paryeṣitasarvakuśalamūlasya vāsitavāsanasya niryāṇamiva sarvakuśalamūlasya sapta-saṃkhyeyeṣu kalpeṣu samudānītasarvakuśalamūlasyandasya dattasaptavidhadānasya pañcavidha-puṇyakriyāvastvavasevitavatas trividhaṃ kāyikena caturvidhaṃ vācā trividhaṃ manasā sucaritavato daśakulakarmapathādānasevitavataḥ catvāriṃśadaṅgasamanvāgatasamyakprayogamāsevitavataḥ catvāriṃśadaṅgasamanvāgatasamyakpraṇidhānapraṇihitavataḥ catvāriṃśadaṅgasamanvāgata-samyagadhyāśayapratipannavataḥ catvāriṃśadaṅgasamanvāgatasamyagvimokṣaparipūritavataḥ catvāriṃśadaṅgasamanvāgatasamyagadhimuktimṛjīkṛtavataḥ catvāriṃśatsu buddhakoṭīniyutaśata-sahasreṣvanupravrajitavataḥ pañcapañcāśatsu buddhakoṭīniyutaśatasahasreṣu dānāni dattavataḥ ardhacaturtheṣu pratyekabuddhakoṭīśateṣu kṛtādhikāravataḥ aprameyāsaṃkhyeyān sattvān svargamokṣamārgapratipāditavataḥ anuttarāṃ samyaksaṃbodhimabhisaṃboddhukāmasyaikajāti-pratibaddhasya itaś cyutvā tuṣitavarabhavane sthitasya śvetaketunāmno devaputrottamasya sarva-devasaṃghaiḥ saṃpūjyamānasya raśmyāyamaparamitaś cyuto martyasya lokotpanno nacirād anuttarāṃ samyaksaṃbodhimabhisaṃbhotsyatīti //
186：
187：意樂清淨能行惠施，久積淨業無虛妄語。已能具足一切善根，自在熏修七阿僧祇，所習善根皆已迴向，弘五福德施七淨財，行十善道增長五十二種善根。已能修習正行相應四十分位，已能修習誓願相應四十分位，已能修習意樂相應四十分位，已能修習正直解脫四十分位。曾於四百億那由他拘胝佛所，隨佛出家，曾於五十百億那由他拘胝佛所，而行大施，已曾親近三百五十拘胝諸辟支佛，已曾教化無量阿僧祇諸聲聞眾，皆令住於正方便中。為欲證阿耨多羅三藐三菩提，乃趣一生補處，從此命終生兜率天，為彼天子名曰淨幢，恒為諸天之所供養，當於彼沒後生人中，證阿耨多羅三藐三菩提。
His superior intent was utterly pure. [F.7.b] His acts of generosity were done well, as were his previous endeavors and his superior deeds. He sought out all basic virtues and had formed positive habitual tendencies. Ascertaining the basic virtues, he practiced all such virtues for seven incalculable eons. He practiced the seven forms of generosity and engaged in the five types of action that create merit, just as he tread the path of the ten virtues—the three physical, the four verbal, and the three mental wholesome actions—and practiced the forty kinds of correct application. Likewise did he make the forty kinds of correct aspiration, immerse himself in the forty kinds of right intention, perfect the forty kinds of liberation, and erect the forty kinds of right interest. He took ordination with 4 million buddhas and presented 5.5 million buddhas with offerings. Similarly the Bodhisattva served 1.54 billion solitary buddhas. Establishing innumerable sentient beings on the paths to the higher realms and liberation, he desired to become perfectly and completely awakened, to attain supreme, genuine, and complete awakening. With only one lifetime remaining, he passed away and was reborn in the supreme realm of the Heaven of Joy as a supreme divine child named Śvetaketu. The assembly of gods showed him great reverence, honoring him as one who would leave their midst and take birth in the human world, where before long he would become the Buddha, attaining perfect, complete, and unexcelled awakening.

7.
tasmin mahāvimāne sukhopaviṣṭasya dvātriṃśadbhūmisahasrapratisaṃsthite vitardiniryūhatoraṇa-gavākṣakūṭāgāraprāsādatalasamalaṃkṛte ucchritachatradhvajapaṭākaratnakiṅkiṇījālavitānavitate māndāravamahāmāndāravapuṣpasaṃstaraṇasaṃstṛte apsarasaḥkoṭīniyutaśatasahasra-saṃgīti-saṃpracalite atimuktakacampakapāṭalakovidāramucilindamahāmucilindāśokanyagrodhatindukā-sanakarṇikārakeśarasālaratnavṛkṣopaśobhite hemajālasaṃchanne mahatā pūrṇakumbhopaśobhite samatalavyūhopaśobhite jyotirmālikāsumanovāte devakoṭīniyutaśatasahasrābhimukhanayanāvalo-kitāloke mahāvipuladharmasaṃgītisarvakāmarativegakleśacchedane vyapagatākhilakrodha-pratighamānamadadarpāpanayane prītiprasādaprāmodyottaptavipulasmṛtisaṃjanane sukhopa-viṣṭasya tasmin mahādharmasāṃkathye pravṛtte tebhyaś caturaśītibhyas tūryasaṃgīti-sahasranir-nāditebhyo bodhisattvasya pūrvaśubhakarmopacayenemāḥ saṃcodanāgāthā niścaranti sma -
186：1)在大宮殿安處其中，諸床座具二萬二千，門戶軒窓講堂棚閣，校飾嚴整竪眾幢蓋，交露精舍布散眾華青蓮芙蓉，2)諸玉女眾有億百千俱作伎樂，3)及雜眾華不可稱限，4)諸寶樹木次第行列，其地清淨平正無邪，香勳普流，5)飛鳥鳧鴈哀鸞異類，無數億眾遊戲浴池，暢和雅音現在觀覩。6)聞大法聲消除一切塵欲之難，攝諸疲厭自大貢高，其心歡悅思念弘廣，由是成就大無極法，演出訓誨。7)八萬四千伎樂妙音，是為菩薩宿世積德，自然宣出此微妙偈：
187：1)佛告諸比丘：彼天宮中有三萬二千微妙安樂所住之處，高閣重門層樓大殿，軒檻窓牖花蓋繒幡，寶鈴垂飾珠網交絡，散以曼陀羅花、摩訶曼陀羅花，處處盈滿。2)諸天婇女百千拘胝那由他，奏天伎樂。3)其諸寶樹生眾天花，所謂阿提目多花、俱毘羅花、詹波迦花、波吒羅花、目真隣陀花、阿輸迦花、鎮頭迦花、阿娑那花、建尼迦花、堅固花、大堅固花，處處開敷以為嚴飾，真金線網彌覆其上，周匝間廁種種莊嚴。4)諸寶池中生摩利迦花、蘇曼那花、跋羅花、婆利師迦花、拘旦羅花、蘇建提花、天妙意花、優鉢羅花、波頭摩花、拘物頭花、芬陀利花、妙香花，如是等花，成大花帳處處莊嚴。5)無量羽族，鸚鵡、舍利、拘抧羅鳥、鵝、鴈、鴛鴦、孔雀、翡翠、迦陵頻伽、命命等鳥，雜類形色出微妙音。6)諸天子等百千拘胝那由他數，大集法堂圍遶菩薩，聽受所說無上大法，除斷貪瞋憍慢結使一切煩惱，生廣大心踊躍歡喜住安隱樂。7)菩薩久修淨業所感，諸天伎樂八萬四千，皆出種種微妙音聲。其音聲中，而說頌曰：
He dwelt in a celestial palace with 32,000 floors, adorned with verandas, domes, architraves, skylights, cool pavilions, multiple stories, and courtyards. [F.8.a] This palace was filled with parasols, flags, and streaming banners; it was covered by canopies of tiny jeweled bells and strewn with māndārava and mahāmāndārava flowers. The songs of millions upon millions of celestial maidens could be heard throughout. [11] Its enchanting, even grounds were covered with golden canopies and filled with various trees, such as mountain ebonies, magnolias, trumpet vines, orchids, muchalindas, mahāmuchalindas, aśokas, banyans, persimmon trees, narras, karṇikāras, kesaras, sālas, and coral trees. In every direction there were flowered canopies, overflowing with jyotiṣ, mālikas, barasikas, taraṇīs, sumanas, bali, kotaranis, and other sweet-smelling flowers. Likewise there were danukari flowers, celestial flowers, blue lotuses, pink lotuses, water lilies, and white lotuses. Various birds flew through the air, singing out their beautiful melodies. Among them were parrots, śārikas, cuckoos, geese, peacocks, ducks, pheasants, snipe, partridge, and many others. Millions upon millions of gods turned their eyes toward the palace and gazed at it in awe. The great and vast Dharma was proclaimed throughout, and thereby the force of their enthusiastic desire subdued all the afflictions, eliminating pride, conceit, arrogance, aggression, rage, and anger, and bringing about happiness, well-being, joy, and mindfulness on a vast scale. The Bodhisattva dwelt comfortably in this great celestial palace, where a discourse on the genuine Dharma emerged amid a symphony of 84,000 musical instruments. From their sound, the following verses of inspiration arose, telling of the many virtuous deeds that the Bodhisattva carried out in times past:
8.
(Vaidya 9)
smara vipulapuṇyanicaya smṛtimatigatimanantaprajñāprabhākarin /atulabala-vipulavikrama vyākaraṇaṃ dīpaṃkarasyāpi // Lal_2.1 //
smara vipulanirmalamanas trimalamalaprahīṇaśāntamadadoṣam /
śubhavimalaśuddhacittā dāmacarī yādṛśā ti pure // Lal_2.2 //
smara kulakulīnā śamathaṃ śīlavrataṃ kṣamā damaṃ caiva /
vīryabaladhyānaprajñā niṣevitā kalpa(koṭī)niyutāni // Lal_2.3 //
smara smara anantakīrte saṃpūjitā ye ti buddhaniyutāni /
sarvān karuṇāyamānaḥ kālo 'yaṃ mā upekṣasva // Lal_2.4 //
cyava cyava hi cyutividhijñā jaramaraṇakleśasūdanā virajā /
samudīkṣante bahavo devāsuranāgayakṣagandharvā // Lal_2.5 //
kalpasahasra ramitvā tṛptirnāstyambhasīva samudre /
sādhu bhava prajñātṛpta tarpaya janatāṃ ciratṛṣārtām // Lal_2.6 //
kiṃ cāpyaninditayaśa(stvaṃ) dharmaratirato na cāsi kāmarataḥ /
atha ca punaramalanayanā anukampā sadevakaṃ lokam // Lal_2.7 //
kiṃ cāpi devanayutāḥ śrutvā dharmaṃ na te vitṛpyante /
atha ca puna rakṣaṇagatānapāyasaṃsthānapekṣasva // Lal_2.8 //
kiṃ cāpi vimalacakṣo paśyasi buddhān daśādiśi loke /
dharmaṃ śṛṇoṣi ca tatastaṃ dharmavaraṃ vibhaja loke // Lal_2.9 //
kiṃ cāpi tuṣitabhavanaṃ tava puṇyaśriyābhiśobhate śrīmān /
atha ca puna karuṇamānasa pravarṣa jambudhvaje varṣam // Lal_2.10 //
186：
1.積功累德行，宣布具足音；其心普思道，造智慧光明。
2.備無量勢力，棄捐諸所有；分別決眾疑，諸天之本末。
3.意清淨無垢，無雜眾瑕穢；棄捐于三毒，寂滅瞋恚恨。
4.鮮潔消眾垢，其心如明珠；從往古以來，常喜好布施。
5.音響從種姓，戒寂行調和；精進禪智慧，遵習億載法。
6.音暢無數稱，宣說億載佛；愍傷於眾生，且觀今是時。
7.曉了知終始，生死之塵垢；觀察其本行，天龍諸鬼神。
8.樂百千億劫，聽之無厭惓；善智慧無懈，充飽久飢渴。
9.卿等雖所慕，樂法不好欲；性已無垢穢，愍傷天世人。

187：
1.尊憶然燈記，積集無邊福，超越於生死，智慧發光明    
2.長時修惠施，其心常離染，三垢憍慢盡，語業無諸過。
3.憶昔無邊劫，種姓恒處尊，戒忍及精進，定慧久修習。
4.又念無邊劫，供養諸如來，既超生老死，當度所應度。
5.眾生可悲愍，惟尊勿捨之，諸天龍鬼神，皆悉共瞻待。
6.眾生久渴欲，如海納群流，惟尊智充足，當救諸渴者。
7.遠於世譏嫌，樂法捨貪欲，離垢清淨眼，哀愍諸世間。
8.菩薩宿福德，處於兜率宮，天眾百千億，聞法曾無倦。
9.當下閻浮提，垂慈灑甘露，

1.“Recall the power of your vast store of merit And the illuminating knowledge of your boundless intelligence, [F.8.b] Peerless strength, and great power. Recall the prophecy of Dīpaṃkara.
2.“With a mind free from the vast range of impurities, You have pacified conceit and flaws, relinquishing the three stains, While your virtuous heart is at once pristine and free from fault. Bring to mind your generous deeds of times past.
3.“You have cultivated tranquility and discipline, Practiced austerities and patience, subdued and diligent. With concentration and the strength of knowledge, Bring to mind all the deeds you engaged in over billions of eons.
4.“You developed love for all sentient beings And made offerings to billions of buddhas. Remember, do not forget, you who are of infinite renown! Now the time has come—do not let it slip away!
5.“Immaculate One—destroyer of the afflictions, birth, and death— Gods, nāgas, yakṣas, gandharvas, And the powerful demigods await you. You who know the way of death and passing away, take rebirth.
6.“Even enjoying pleasurable things for thousands of eons Will not satisfy them, just as saltwater will not slake one’s thirst. Now that you yourself are sated, be kind; Please satisfy those who have thirsted for so long.
7.“Are you not one of untarnished reputation Who takes delight in the Dharma, not desire? [12] And furthermore your eyes are unblemished, So now please look with love upon the world with its gods.
8.“Were the millions of gods not satisfied Upon hearing the Dharma from you? So now please cast your gaze upon those who dwell In the lower realms, those who have no freedom.
9.“With your mighty, unblemished gaze, have you not observed The buddhas throughout the ten directions of the world, Listening to them as they teach the Dharma? Please therefore reveal this supreme Dharma to the world.
10.“Glorious One, do you not adorn the palace in the Heaven of Joy With the splendor of your merit? So please, with the heart of compassion, Rain down upon the victory banner of Jambudvīpa.

9.
samatītya kāmadhātuṃ devā ye rūpadhātukāneke /
sarve tyabhinandante spṛśeya siddhivrato bodhim // Lal_2.11 //
nihatā ti mārakarmā jitāstvayānye kutīrthikā nāthā /
kena sakalagata ti bodhī kālo 'yaṃ mā upekṣasva // Lal_2.12 //
kleśāgninā pradīpte loke tvaṃ vīra meghavad vyāpya /
abhivarṣāmṛtavarṣaṃ śamaya kleśānnaramarūṇām // Lal_2.13 //(Vaidya 10)
tvaṃ vaidya dhātukuśala cirāturān satyavaidya satyavān /
trivimokṣāgadayogairnirvāṇasukhe sthapaya śīghram // Lal_2.14 //
aśrutva siṃhanādaṃ kroṣṭukanādaṃ nadantyanutraṣṭāḥ /
nada buddhasiṃhanādaṃ trāsaya paratīrthikaśṛgālān // Lal_2.15 //
prajñāpradīpahasto balavīryabalodito dharaṇimaṇḍe /
karatalavareṇa dharaṇīṃ parāhanitvā jinahi māram // Lal_2.16 //
samudīkṣante pālāścaturo ye tubhya dāsyate pātram /
śakrāśca brahma nayutā ye jātaṃ tvāṃ grahīṣyanti // Lal_2.17 //
vyavalokayābhiyaśā kularatnakuloditā kulakulīnā /
yatra sthitvā sumate darśeṣyasi bodhisattvacarim // Lal_2.18 //
yatraiva bhājane 'smin maṇiratnaṃ tiṣṭhate bhavati śrīmān /
maṇiratnaṃ vimalabuddhe pravarṣa jambudhvaje varṣam // Lal_2.19 //
evaṃ bahuprakārā saṃgītiravānuniścarā gāthā /
codenti karuṇāmanasaṃ ayaṃ sa kālo mā upekṣasva // Lal_2.20 // iti // iti śrīlalitavistare samutsāhaparivarto nāma dvitīyo 'dhyāyaḥ //
186：
10.億那術載天，聽法心不廢；若慕於歌頌，觀諸地獄難。
11.其目淨無垢，見十方諸佛；已得聞此法，斯經世所尊。
12.宿世種妙德，處兜術天宮；直加天慈哀，愍悅雨天下。
13.已越於欲界，及色界億載；咸共慕樂聖，無上吉祥佛。
14.降伏眾魔業，消化諸異學；佛道如觀掌，且察今是時。
15.世塵勞興盛，宜布諸法雲；精進雨甘露，消滅天世垢。
16.尊醫曉諸種，授藥建療治；應示三脫門，速立無為宅。
17.譬如師子吼，諸小蟲怖懅；暢佛師子吼，降伏外異學。
18.手執明哲燈，過伏精進力；總持近目前，勝降伏眾魔。
19.四天王遙察，欲貢上尊鉢；億載天帝梵，始生往奉敬。
20.觀覩尊音稱，寶種諸豪姓；見人尊所處，行菩薩之道。
21.其來在三有，明寶在所勝；無垢如摩尼，興雲雨天下。
22.諸伎樂之聲，演出若干音；勸助愍哀意，觀察今是時。
187：
已過於欲界，無數億諸天。
10.亦復共希望，菩薩當下生，必壞於魔業，能摧諸異學。
11.佛道如觀掌，至時宜勿住，煩惱火增盛，願為布慈雲。
12.普雨於法雨，滅除諸猛焰，前佛已過去，今佛作醫王。
13.當以三脫門，為藥除眾病，令彼諸含識，得至於涅槃。
14.如來大法音，外道悉摧伏，譬如師子吼，百獸咸驚怖。
15.智慧以為手，從於精進生，無量諸魔軍，自在能摧伏。
16.梵釋百千數，敬心祈見佛，四王當奉鉢，唯悕速下生。
17.尊今應豫觀，欲依何種族，當往閻浮界，示行菩薩道。
18.如器成珍寶，其器自嚴潔，智慧淨摩尼，於彼雨甘露。
19.諸天樂器中，演出如是偈，勸請於菩薩，大悲救眾生。    
11.“Many gods of the realm of form, Who have transcended the realm of desire, Are all rejoicing in you, saying, [F.9.a] ‘Reach awakening through your austerities!’
12.“Protector, you are to conquer the works of Māra And bring defeat to the non-Buddhists. Has awakening not been placed in the palm of your hand? The time has now come—do not let it slip away!
13.“Courageous One, like a great bank of clouds, You cover this world that blazes with the fire of afflictions. Please send down a shower of nectar And soothe the afflictions of gods and humans.
14.“Like a skilled doctor who knows the constitutions of his patients, You dispense medicine to those who are chronically ill. With the healing salve of the threefold liberation, Bring these beings swiftly to the blissful state of nirvāṇa.
15.“Not hearing the lion’s roar, Jackals yelp without fear. Let forth the lion’s roar of the buddhas, Striking fear into the hearts of the jackal-like non-Buddhists.
16.“Holding the lamp of knowledge in your hand, You have a power of strength and diligence unique upon the earth. Now you must defeat Māra, Touching the earth with the perfect palm of your hand.
17.“The four guardians of the world are present, Waiting to offer you an alms bowl. Śakra, Brahmā, and millions of others are present as well, Waiting to receive you when you take birth.
18.“You with sublime wisdom, you whose line is great indeed, Cast your gaze upon the great family with whom you will live. Observe the precious, exalted family among whom you will take birth, [13]For this is where you will manifest the conduct of a bodhisattva.
19.“When a precious jewel is placed in the right vessel, It makes the jewel even more glorious. Likewise let your pristine mind, like a precious jewel, Rain down upon the victory banner of Jambudvīpa.”
20.Thus did the melodious sounds Of many verses such as these spring forth, Exhorting the Compassionate One with the words: “The time is now—do not let it slip away!” This concludes the second chapter on the inspiration.

勝族品第三
1.
(Vaidya 11) kulapariśuddhiparivartastṛtīyaḥ /
iti hi bhikṣavo bodhisattva evaṃ dharmakālasaṃcoditaḥ saṃstato mahāvimānānniṣkramya dharmoccayo nāma mahāprāsādo yatra niṣadya bodhisattvas tuṣitebhyo devebhyo dharmaṃ deśayati sma, taṃ bodhisattvo 'bhirohati sma, abhiruhya ca sudharme siṃhāsane niṣīdati sma / atha ye devaputrā bodhisattvasya sabhāgāḥ samayānasaṃprasthitāste 'pi tameva prāsādamabhirohanti sma / ye ca daśadiksaṃnipatitā bodhisattvāḥ sabhāgacaritā bodhisattvasya devaputrāśca, te 'pi taṃ prāsādamabhiruhya yathāpratyarheṣu siṃhāsaneṣu svakasvakeṣu niṣīdanti, sma apagatāpsarogaṇā apagataprākṛtadevaputrāḥ samānādhyāśayaparivārā aṣṭaṣaṣṭikoṭisahasraparivārāḥ //
186：於是佛告諸比丘：于時菩薩省諸伎樂，宣法音時出大宮殿，有大講堂號演施法，昇彼講堂坐師子床，其諸天子學大乘業行等慈者，亦復俱昇此大講堂，各從本位次第而坐。捨玉女眾及諸天子，咸從同學各來集會。諸眷屬眾各六十六億。
187：勝族品第三
佛告諸比丘：爾時菩薩聞如是偈即從座起，出於自宮詣法集堂坐師子座。復有無量無邊同乘同行大菩薩眾，皆昇法堂坐師子座，各有六十八拘胝眷屬前後圍遶。
Chapter 3 — The Purity of the Family Monks, in this way the Bodhisattva was exhorted that the time for the Dharma had come. Emerging from that great celestial palace, [F.9.b] the Bodhisattva went to the great Dharmoccaya Palace, where he taught the Dharma to the gods in the Heaven of Joy. In the palace, he seated himself upon a lion throne known as Sublime Dharma. He was joined in the palace by a group of divine sons whose good fortune equaled that of the Bodhisattva, and who had entered the same vehicle. Bodhisattvas with similar conduct to the Bodhisattva gathered from throughout the ten directions. Retinues with equally pure intentions accompanied the divine sons, without the assembly of divine maidens and even without ordinary divine sons. Altogether a retinue of 680 million entered the palace, each sitting on a lion throne according to rank.

2.
iti hi bhikṣavo dvādaśabhirvarṣairbodhisattvo mātuḥ kukṣimavakramiṣyatīti //
atha śuddhāvāsakāyikā devaputrā jambudvīpamāgatya divyaṃ varṇamantardhāpya brāhmaṇaveṣeṇa brāhmaṇān vedānadhyāpayanti sma / yasyaivarūpā garbhāvakrāntirbhavati, sa dvātriṃśatā mahāpuruṣalakṣaṇaiḥ samanvāgato bhavati / yaiḥ samanvāgatasya dve gatī bhavato na tṛtīyā / sacedagāramadhyāvasati, rājā bhavatī cakravartī
186：
187：菩薩將欲降生，十二年前有淨居天，下閻浮地作婆羅門，說圍陀論。彼論所載，十二年後，有一勝人現白象形入於母胎。其人具足三十二種大人之相，有二決定：若在家者當為轉輪聖王，
The Bodhisattva then spoke: “Monks, in twelve years the Bodhisattva shall enter the womb of his mother.” At that time the divine sons from the pure realms ventured to Jambudvīpa. Hiding their divine forms, they took on the guise of priests and taught the Vedas to other priests. They made it known that one who entered the womb in this manner [14] would be a great being possessed of thirty-two marks: “Someone with such marks would become one of two things. There would be no third option,” they said.
“If such an individual were to live as a householder, he would become a universal monarch with a fourfold army. He would become a conqueror, a righteous Dharma king.
3.
caturaṅgo vijitavān dhārmiko dharmarājaḥ saptaratnasamanvāgataḥ / tasyemāni sapta ratnāni bhavanti / tadyathā - cakraratnaṃ hastiratnaṃ aśvaratnaṃ strīratnaṃ maṇiratnaṃ gṛhapatiratnaṃ pariṇāyakaratnameva saptamam //
kathaṃrūpeṇa rājā cakravartī cakraratnena samanvāgato bhavati? iha rājñaḥ kṣatriyasya mūrdhābhiṣiktasya tadeva poṣadheyaṃ ca pañcadaśyāṃ śiraḥsnātasyopavāsoṣitasyopariprāsādatalagatasya stryāgāraparivṛtasya pūrvasyāṃ diśi divyaṃ cakraratnaṃ prādurbhavati / sahasrāraṃ sanemikaṃ sanābhikaṃ suvarṇavarṇakarmālaṃkṛtaṃ saptatālamuccaiḥ samantād dṛṣṭvāntaḥpuraṃ rājñaḥ kṣatriyasya mūrdhābhiṣiktasya taddivyaṃ cakraratnameva bhavati / śrutaṃ khalu mayā yasya kila rājñaḥ kṣatriyasya mūrdhābhiṣiktasya tadeva poṣadheyaṃ pañcadaśyāṃ śiraḥsnātasyopavāsoṣitasyopariprāsādatalagatasya stryāgāraparivṛtasya pūrvasyāṃ diśi divyaṃ cakraratnaṃ prādurbhavati, sa bhavati rājā cakravartī / nūnamahaṃ rājā cakravartī yannvahaṃ divyaṃ cakraratnaṃ mīmāṃsayeyam / atha rājā kṣatriyo mūrdhābhiṣikta ekāṃsamuttarāsaṅgaṃ kṛtvā dakṣiṇajānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya dakṣiṇena pāṇinā taddivyaṃ cakraratnaṃ prārthayedevaṃ cāvedayet - pravartayasva bhaṭṭa divyaṃ cakraratnaṃ dharmeṇa mādharmeṇa / atha taddivyaṃ cakraratnaṃ rājñā kṣatriyeṇa mūrdhābhiṣiktena pravartitaṃ samyageva ṛddhau vihāyasā pūrveṇa vrajati / anveti rājā cakravartī sārdhaṃ caturaṅgeṇa balakāyena / yatra ca pṛthivīpradeśe taddivyaṃ cakraratnaṃ saṃtiṣṭhate, tatra rājā kṣatriyo mūrdhābhiṣikto vāsaṃ kalpayati sārdhaṃ caturaṅgeṇa balakāyena / atha ye te bhavanti pūrvasyāṃ diśi rājāno maṇḍalinaḥ, te rūpyapātrīṃ vā (Vaidya 12) suvarṇacūrṇaparipūrṇāmādāya svarṇapātrīṃ vā rūpyacūrṇaparipūrṇāmādāya rājānaṃ cakravartinaṃ pratyuttiṣṭhanti - ehi deva svāgataṃ devāya, idaṃ devasya rājyamṛddhaṃ ca sphītaṃ ca kṣemaṃ ca subhikṣaṃ ca ramaṇīyaṃ cākīrṇabahujanamanuṣyaṃ ca / adhyāvasatu deva svakaṃ vijitamanuprāptam / evamukte rājā kṣatriyo mūrdhābhiṣiktastrātā tān rājño maṇḍalina etadavocat - kārayantu bhavantaḥ svakāni rājyāni dharmeṇa / hanta bhavanto mā prāṇinaṃ ghātayiṣyatha, mādattādāsyatha, mā kāmeṣu mithyā cariṣyatha, mā mṛṣā vakṣyatha, yāvanmā bhe vijite adharmamutpadyate, mādharmacāriṇo rocetha / evaṃ khalu rājā kṣatriyo mūrdhābhiṣiktaḥ pūrvāṃ diśaṃ vijayati / pūrvāṃ diśaṃ vijitaḥ pūrvaṃ samudramavagāhya pūrvaṃ samudramavatarati / pūrvaṃ samudramavatīrya samyageva ṛddhyā vihāyasā dakṣiṇena vrajati / anveti rājā cakravartī sārdhaṃ caturaṅgeṇa balakāyena / pūrvavadevaṃ dakṣiṇāṃ diśaṃ vijayati / yathā dakṣiṇāmevaṃ paścimāmuttarāṃ diśaṃ vijayati / uttarāṃ diśaṃ vijitya uttarasamudramavagāhate / avagāhyottarātsamudrātpratyuttarati / pratyuttīrya samyageva ṛddhyā vihāyasā rājadhānīmāgatyopari antaḥpuradvāre 'kṣatamevāsthāt / evaṃrūpeṇa rājā kṣatriyo mūrdhābhiṣiktaścakraratnena samanvāgato bhavati //

kathaṃrūpeṇa rājā cakravartī hastiratnena samanvāgato bhavati? iha rājñaḥ kṣatriyasya mūrdhābhiṣiktasya pūrvavaddhastiratnamutpadyate / sarvaśvetaṃ saptāṅgasupratiṣṭhitaṃ svarṇacūḍakaṃ svarṇadhvajaṃ svarṇālaṃkāraṃ hemajālapraticchannaṃ ṛddhimantaṃ vihāyasā gāminaṃ vikurvaṇādharmiṇaṃ yaduta bodhirnāma nāgarājā / yadā ca rājā kṣatriyo mūrdhābhiṣiktastaddhastiratnaṃ mīmāṃsitukāmo bhavati, atha sūryasyābhyudgamanavelāyāṃ taddhastiratnamabhiruhya imāmeva mahāpṛthivīṃ samudraparikhāṃ samudraparyantāṃ samantato 'nvāhiṇḍya rājadhānīmāgatya praśāsanaratiḥ pratyanubhavati / evaṃrūpeṇa rājā cakravartī hastiratnena samanvāgato bhavati //

kathaṃrūpeṇa rājā cakravartī aśvaratnena samanvāgato bhavati? atha rājñaḥ kṣatriyasya mūrdhābhiṣiktasya pūrvavadaśvaratnamutpadyate / sarvanīlaṃ kṛṣṇaśirasaṃ muñjakeśamādṛtavadanaṃ svarṇadhvajaṃ svarṇālaṃkāraṃ hemajālapraticchannaṃ ṛddhimantaṃ vihāyasā gāminaṃ vikurvaṇādharmiṇaṃ yaduta bālāhako nāmāśvarājam / yadā ca rājā kṣatriyo mūrdhābhiṣikto 'śvaratnaṃ mīmāṃsitukāmo bhavati, atha sūryasyābhyudgamanavelāyāmaśvaratnamabhiruhya imāmeva mahāpṛthvīṃ samudraparikhāṃ samudraparyantāṃ samantanto 'nvāhiṇḍya rājadhānīmāgatya praśāsanaratiḥ pratyanubhavati / evaṃrūpeṇa rājā cakravartīṃ aśvaratnena samanvāgato bhavati //

kathaṃrūpeṇa rājā cakravartīṃ maṇiratnena samanvāgato bhavati? iha rājñaḥ kṣatriyasya mūrdhābhiṣiktasya pūrvavanmaṇiratnamutpadyate śuddhanīlavaiḍūryamaṣṭāṃśaṃ suparikarmakṛtam / tasya khalu punarmaṇiratnasyābhayā sarvamantaḥpuramavabhāsyena sphuṭaṃ bhavati / yadā ca rājā kṣatriyo mūrdhābhiṣiktastaṃ (Vaidya 13) maṇiratnaṃ mīmāṃsitukāmo bhavati, atha rātryāmardharātrasamaye 'ndhakāratamisrāyāṃ taṃ maṇiratnaṃ dhvajāgre ucchrāpayitvā udyānabhūmiṃ niryāti subhūmidarśanāya / tasya khalu punarmaṇiratnasyābhayāsarvāvantaṃ caturaṅgabalakāyamavabhāsena sphuṭībhavati sāmantena yojanam / ye khalu punastasya maṇiratnasya sāmantake manuṣyāḥ prativasanti, te tenāvabhāsenāsphuṭa samānā anyonyaṃ saṃjānanti, anyonyaṃ paśyanti, anyonyamāhuḥ - uttiṣṭha bhadramukhāḥ karmāntāni kārayataḥ āpaṇāni prasārayata, divā manyāmahe sūryamabhyudgatam / evaṃrūpeṇa rājā kṣatriyo mūrdhābhiṣikto maṇiratnena samanvāgato bhavati //

kathaṃrūpeṇa rājā cakravartī strīratnena samanvāgato bhavati? iha rājñaḥ kṣatriyasya mūrdhābhiṣiktasya pūrvavatstrīratnamutpadyate / sadṛśī kṣatriyā nātidīrghā nātihrasvā nātisthūlā nātikṛśā nātigaurī nātikṛṣṇā abhirūpā prāsādikā darśanīyā / tasyāḥ sarvaromakūpebhyaścandanagandhaṃ pravāti, mukhāccotpalagandhaṃ pravāti / kācilindikasukhasaṃsparśā / śītalakāle cāsyā uṣṇasaṃsparśāni gātrāṇi bhavanti, uṣṇakāle ca śītasaṃsparśāni / sā rājānaṃ cakravartinaṃ muktvā nānyasmin manasāpi rāgaṃ karoti kiṃ punaḥ kāyena / evaṃrūpeṇa rājā cakravartī strīratnena samanvāgato bhavati //

kathaṃrūpeṇa rājā cakravartī gṛhapatiratnena samanvāgato bhavati? iha rājñaḥ kṣatriyasya mūrdhābhiṣiktasya pūrvavad gṛhapatiratnamutpadyate paṇḍito vyakto medhāvī divyacakṣuḥ / sa tena divyacakṣuṣā sāmantena yojanaṃ sasvāmikāni nidhānāni paśyati, asvāmikāni nidhānāni paśyati / sa yāni tāni bhavanti asvāmikāni, tai rājñaścakravartino dhanena karaṇīyaṃ karoti / evaṃrūpeṇa rājā cakravartī gṛhapatiratnena samanvāgato bhavati //
kathaṃrūpeṇa rājā cakravartī pariṇāyakaratnena samanvāgato bhavati? iha rājñaḥ kṣatriyasya mūrdhāṣibhiktasya pūrvavatpariṇāyakaratnamutpadyate paṇḍito vyakto medhāvī / rājñacakravartinaścintitamātreṇa udyojayitavyaṃ senāmudyojayati sma / evaṃrūpeṇa rājā cakravartī pariṇāyakaratnena samanvāgato bhavati / ebhiḥ saptaratnaiḥ samanvāgato bhaviṣyati / bhavati cāsya putrasahasraṃ śūrāṇāṃ vīrāṇāṃ varāṅgarūpiṇāṃ parasainyapramardakānām / sa imāṃ mahāpṛthivīṃ sasāgaraparyantāmakhilāmakaṇṭakāmadaṇḍenāśastreṇābhinirjityādhyāsayati /
186：
187：
Such a king would have the seven treasures: the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious wife, the precious steward, and the precious minister.
“How is it that a universal monarch comes to possess the precious wheel? Such a wheel can only belong to a king who has been appointed to the highest rank of the ruling class. On the fifteenth day of the lunar month, while observing a poṣadha fast, the king will first wash his head and then go to the top terrace of the palace, surrounded by the women of the female quarters. Then a precious, divine wheel with one thousand spokes will appear from the east. [F.10.a] As high as seven tāla trees, the wheel, which is not made by a smith, is round with a central hub and made entirely of gold.
“This precious, divine wheel will now belong to the king, who is appointed to the highest rank of the ruling class. As he sees it, he will think to himself, ‘I have heard  that if a precious, divine wheel appears from the east when a king, who has been appointed to the highest rank of the ruling class, ascends to the top floor of the palace surrounded by a gathering of women while observing a poṣadha fast on the fifteenth day of the lunar month, then he shall become a universal monarch. Since I can now clearly perceive this precious, divine wheel, I must certainly be a universal monarch!’ “The king appointed to the highest rank of the ruling class will then draw his cloak back from one shoulder and lower his right knee to the ground. Turning the precious, divine wheel with his right hand, he will proclaim, ‘Precious wheel, noble and divine, please turn in harmony with the Dharma, rather than that which is not the Dharma.’ “The precious, divine wheel, set in motion by the king appointed to the highest rank of the ruling class, will magically travel through space to the east, followed by the universal monarch and his four battalions. Wherever the wheel comes to rest, [15] there the king appointed to the highest rank of the ruling class and his four battalions will set up their camp.
“As he travels, the provincial kings of the eastern lands will come to greet him, carrying silver vessels filled with gold dust, and gold vessels filled with fragments of silver. ‘Welcome lord,’ they will say. ‘Please come. This kingdom is yours. It is extremely vast and prosperous. [F.10.b] With bountiful harvests, it is both delightful and populous. Indeed it is filled with people. Now that you have arrived in this land, lord, it is yours. We beseech you to stay.’ “Replying to the provincial kings, the king appointed to the highest rank of the ruling class will respond, ‘May you rule your respective kingdoms according to the Dharma, and not by what is not Dharma. Do not take the lives of living beings, do not take what is not given, and do not engage in sexual misconduct. Likewise you should refrain from telling lies, sowing discord, speaking harshly, and talking frivolously. Do not let your mind be overcome by covetousness, malice, or misguided beliefs. Do not befriend those who take life or those with misguided beliefs. Should non-Dharma arise in my dominion, do not applaud those who practice it.’ In this way the king, who is appointed to the highest rank of the ruling class, will conquer the east.
“Having conquered the east, the precious wheel will then move toward the eastern seas. Crossing over them, it will travel magically through space to the south, accompanied by the universal monarch and his four battalions. As before he will conquer the south, and then move on to conquer the west and the north.
“Once the king has conquered the north, the wheel will move toward the northern seas and, traveling magically through the sky to the royal palace, it will come to rest unharmed at the entrance to the quarters of the queen’s retinue. In this manner the king appointed to the highest rank of the ruling class comes to possess the precious wheel.
“How is it that a universal monarch comes to possess the precious elephant? [F.11.a] The precious elephant of the king appointed to the highest rank of the ruling class appears in the same way that the precious wheel appeared. Completely white in color, the precious elephant has four limbs, two tusks, and a trunk. Its head is ornamented with gold, and it bears a gold victory banner. Likewise it is bedecked with gold ornaments and covered with gold netting. [16] Its magical powers enable it to fly through the sky and transform itself. This king of elephants is known as Bodhi.
“When the king appointed to the highest rank of the ruling class wishes to examine the precious elephant, he will mount it at daybreak and travel throughout this great earth, which is surrounded by oceans. After returning to the royal palace, he will fondly resume his governance. In this manner the universal monarch comes to possess the precious elephant.
“How is it that a universal monarch comes to possess the precious horse? The precious horse of the king appointed to the highest rank of the ruling class appears just as before. The precious horse has a blue body and a black head with a braided mane. It is bridled, bearing a gold victory banner and gold ornaments, and it is covered with gold netting. With its magical powers, it can fly through the sky and transform itself. This king of horses is known as Bālāhaka.
“When the king appointed to the highest rank of the ruling class wishes to examine the precious horse, he will mount it at daybreak and travel throughout this great earth, which is surrounded by oceans. After returning to the royal palace, he will fondly resume his governance. In this manner the universal monarch comes to possess the precious horse.
“How is it that a universal monarch comes to possess the precious jewel? The precious jewel of the king appointed to the highest rank of the ruling class appears just as before. [F.11.b] It is a lapis lazuli gem of pure blue color, with eight facets and very fine craftsmanship. With the light emitted from the precious jewel, the entire female quarters are bathed in light.
“When the king appointed to the highest rank of the ruling class wishes to examine the precious jewel, then, at midnight, in complete darkness, he will affix it to the tip of a victory banner and venture out in the gardens [17] to observe the sublime grounds. The light emitted by the precious jewel will illuminate the surrounding area for an entire league, including all four battalions of the king’s army. The people who dwell in the vicinity of the precious jewel will be illuminated by its radiance. Seeing and recognizing each other, they will say to one another, ‘Wake up, friends. Start your work and get to the market. The sun is up and the day has begun.’ In this manner the universal monarch appointed to the highest rank of the ruling class comes to possess the precious jewel.
“How is it that the universal monarch appointed to the highest rank of the ruling class comes to possess the precious wife? The precious wife of the king appointed to the highest rank of the ruling class appears just as before. In accord with tradition, the precious wife has been born into the warrior class. She is not too tall or short, too fat or thin, too dark or fair. Indeed she is beautiful in form, pleasant in manner, and pleasing to the eye. In the full bloom of life, every pore of her body emits the scent of sandalwood, while her mouth smells with the fragrance of a lotus flower. Her body is as soft to the touch as the finest cloth; in cold weather her body is warm to the touch, and in warm weather it is cool. Her mind, let alone her body, desires no one other than the universal monarch. In this manner the universal monarch comes to possess the precious wife. [F.12.a] 15 “How is it that the universal monarch appointed to the highest rank of the ruling class comes to possess the precious steward? The precious steward of the king appointed to the highest rank of the ruling class appears just as before. Learned, lucid, and intelligent, the precious steward’s divine sight will enable him to perceive treasures—both those that are owned and those that are not—in the surrounding area for up to an entire league. With those treasures that do not belong to anyone, he will cater to the material needs of the universal monarch. In this manner the universal monarch comes to possess the precious steward. [18] “How is it that the universal monarch appointed to the highest rank of the ruling class comes to possess the precious minister? The precious minister of a king appointed to the highest rank of the ruling class appears just as before. The precious minister is learned, lucid, and intelligent. The universal monarch merely has to think of commissioning an army and it is done. In this manner the universal monarch comes to possess the precious minister. The universal monarch thus possesses these seven treasures.
“The universal monarch will also have one thousand sons. Brave, heroic, and supremely able in body, these sons will attain nothing but victory over the forces that oppose them. Without resorting to punishment or acts of violence, the king will rule with the Dharma, bringing peace and order to the entire vast kingdom that extends all the way to the oceans.

4.
sacedagārādanagārikāṃ pravrajiṣyati, vāntachandarāgo netā ananyadevaḥ śāstā devānāṃ ca manuṣyāṇāṃ ceti //
tathā anye 'pi devaputrā jambudvīpamāgatya pratyekabuddhebhya ārocayanti sma - riñcata mārṣā buddhakṣetram / ito dvādaśavatsare bodhisattvo mātuḥ kukṣimavakramiṣyati //
tena khalu punarbhikṣavaḥ samayena rājagṛhe mahānagare golāṅgulaparivartane parvate mātaṅgo nāma pratyekabuddho viharati sma / sa taṃ śabdaṃ śrutvā kardama iva śilāyāṃ prasthāya vihāyasā saptatālamātramatyudgamya ca tejodhātuṃ samāpadyolkeva parinirvāṇo 'yam / yattasya pittaśleṣmasnāyvasthimāṃsarudhiraṃ (Vaidya 14) cāsīt, tatsarvaṃ tejasā paryavadānamagacchat / śuddhaśarīrāṇyeva bhūmau prāpatan / adyāpi ca tāni ṛṣipadānyeva saṃjñāyante //
tena khalu punarbhikṣavaḥ samayena vārāṇasyāṃ ṛṣipatane mṛgadāve pañca pratyekabuddhaśatāni viharanti sma / te 'pi taṃ śabdaṃ śrutvā vihāyasā saptatālamātramatyudgamya tejodhātuṃ samāpadyolkeva parinirvānti sma / yatteṣāṃ pittaśleṣmamāṃsāsthisnāyurudhiraṃ cābhūt, tatsarvaṃ tejasā paryavadānamagacchat / śuddhaśarīrāṇyeva bhūmau prāpatan / asminnṛṣayaḥ patitā iti tasmāt prabhṛti ṛṣipatanasaṃjñodapādi / abhayadattāśca tasmin mṛgāḥ prativasanti iti tadagreṇa mṛgadāvasya mṛgadāva iti saṃjñodapādi //
186：
187：若出家者當得成佛。復有天子，下閻浮提，告辟支佛作如是言：仁者！應捨此土。何以故？十二年後當有菩薩降神入胎。是時王舍城尾盤山中，有辟支佛名曰摩燈。聞是語已，自見其身猶如委土，從座而起，踊在虛空高七多羅樹，化火焚身入於涅槃，唯餘舍利從空而下。是故此地名仙人墮處。諸比丘！是時波羅奈國五百辟支聞天語已，亦復如是，化火焚身入於涅槃，唯餘舍利從空而下。復以過去有仁慈王，施於群鹿無畏之處，是故彼地亦名仙人鹿苑。
“If, however, he leaves his family behind and becomes a monk, he will become a buddha. Relinquishing the attachment of desire, and without relying on anyone else as a guide, he will become the teacher of gods and humans.” With these words, the divine sons inspired the priests to recite the Vedas. In a similar manner, other divine sons arrived in Jambudvīpa to exhort the solitary buddhas. “Noble ones,” they said. “Give up this buddha realm. In twelve years’ time, the Bodhisattva will enter the womb of his mother.” Monks, at that time there was a solitary buddha named Mātaṅgawho dwelt on Mount Golāṅgulaparivartana in the city of Rājagṛha. [F.12.b] Hearing the exhortation of the gods, he became as still as mud resting upon a boulder, then rose up into the sky to the height of seven tāla trees. Merging with the fire element, like a torch he passed into nirvāṇa. His bile and phlegm, ligaments and bones, and flesh and blood were completely consumed by fire, leaving nothing but a few spherical relics on the ground. Even today, they are known as the footprints of the sage. Monks, at this same time five hundred solitary buddhas were assembled in a deer park outside Varanasi. They too heard the exhortation of the gods, rose up into the sky to the height of seven tāla trees and, turning into fire, passed into nirvāṇa like a torch. [19] Their bile and phlegm, ligaments and bones, and flesh and blood were completely consumed by fire. Nothing was left behind, save a few spherical relics that fell to the ground. From this point on, the area came to be known as Ṛṣipatana, or the Hill of the Fallen Sages. The area also came to be known as Mṛgadāva, or the Deer Park, since deer frolicked there without fear.

5.
iti hi bhikṣavo bodhisattvastuṣitavarabhavanasthitaścatvāri mahāvilokitāni vilokayati sma / katamāni catvāri? tadyathā - kālavilokitaṃ dvīpavilokitaṃ deśavilokitaṃ kulavilokitam //
kiṃ kāraṇaṃ bhikṣavo bodhisattvaḥ kālavilokitaṃ vilokayati sma? na bodhisattva ādipravṛtte loke sattvasaṃvartanīkālasamaye mātuḥ kukṣimavakrāmati, atha tarhi yadā vyakto lokaḥ susthito bhavati, jāti prajñāyate, jarā prajñāyate, vyādhi prajñāyate, maraṇaṃ prajñāyate, tadā bodhisattvo mātuḥ kukṣimavakrāmati //
kiṃ kāraṇaṃ bodhisattvo dvīpavilokitaṃ vilokayati sma? na bodhisattvā pratyantadvīpā upapadyante, na purvavidehe, nāparagodānīye, na cottarakurau / atha tarhi jambudvīpa evopapadyante //
kiṃ kāraṇaṃ bhikṣavo bodhisattvo deśavilokitaṃ vilokayati sma? na bodhisattvāḥ pratyantajanapadeṣūpapadyante, yeṣu manuṣyā andhajātyā jaḍā eḍamūkajātīyā abhavyāḥ subhāṣitadurbhāṣitānāmarthaṃ jñātum / atha tarhi bodhisattvā madhyameṣveva janapadeṣūpapadyante //
kiṃ kāraṇaṃ bhikṣavo bodhisattvaḥ kulavilokitaṃ vilokayati sma? na bodhisattvā hīnakuleṣūpapadyante caṇḍālakuleṣu vā veṇukārakule vā rathakārakule vā puṣkasakule vā / atha tarhi kuladvaye evopapadyante brāhmaṇakule kṣatriyakule ca / tatra yadā brāhmaṇaguruko loko bhavati, tadā brāhmaṇakule upapadyante / yadā kṣatriyaguruko loko bhavati, tadā kṣatriyakule upapadyante / etarhi bhikṣavaḥ kṣatriyaguruko lokaḥ / tasmādbodhisattvāḥ kṣatriyakule upapadyante / tamarthaṃ ca saṃpratītya bodhisattvastuṣitavarabhavanasthaścatvāri mahāvilokitāni vilokayati sma // evaṃ cāvalokya tūṣṇīmabhūt /
186：
187：爾時菩薩處於天宮，以四種心而遍觀察：一者觀時，二者觀方，三者觀國，四者觀族。比丘！何故觀時？菩薩不於劫初而入母胎，唯於劫減，世間眾生明了知有老病死苦，菩薩是時方入母胎。何故觀方？菩薩不於東弗婆提、西瞿耶尼、北欝單越及餘邊地，唯現閻浮。所以者何？閻浮提人有智慧故。何故觀國？菩薩不生邊地，以其邊地人多頑鈍無有根器，猶如瘂羊而不能知善與不善言說之義，是故菩薩但生中國。何故觀族？菩薩不生旃陀羅、毘舍、首陀家，四姓之中唯於二族，剎帝利種及婆羅門，於今世間重剎帝利，是故菩薩生剎利家。如是觀已默然而住。
Monks, in this manner the Bodhisattva dwelt in the supreme realm of the Heaven of Joy, where he beheld four great visions. What were these four? He beheld the time of his birth, the continent of his birth, the country of his birth, and the family of his16  birth. And why, monks, did the Bodhisattva behold the time of his birth? Because a bodhisattva does not enter his mother’s womb at the beginning of time when sentient beings are evolving. Rather it is when the world has formed and when birth, [F.13.a] old age, sickness, and death have become known that a bodhisattva enters his mother’s womb. And why, monks, did the Bodhisattva behold the continent of his birth? Because a bodhisattva is not born in an outlying continent, nor is he born on the eastern continent of Pūrvavideha, on the western continent of Aparagodānīya, or on the northern continent of Uttarakuru. Rather a bodhisattva is born on the southern continent of Jambudvīpa. And why, monks, did the Bodhisattva behold the country of his birth? Because a bodhisattva is not born in outlying lands where people are as stupid as sheep, with dull faculties, ignorant, and incapable of distinguishing right from wrong. Rather a bodhisattva is born in a central land. [20] And why, monks, did the Bodhisattva behold the family of his birth? Because a bodhisattva is not born into an inferior family, like a family of outcastes, flute makers, cartwrights, or servants. A bodhisattva is only born into one of two families—a priestly family or a family of the ruling class. When the priestly families are dominant in the world, the bodhisattva is born into a priestly family. When the rulingclass families are dominant in the world, the bodhisattva is born into a ruling-class family. Thus, monks, at this time the ruling-class families were dominant in the world, so bodhisattvas were born into such families. Relying on his superior ability, the Bodhisattva beheld these four great visions as he dwelt in the supreme realm of the Heaven of Joy. Having seen them, he remained silent. [B 2]

6.
iti hi bhikṣavaste devaputrāḥ bodhisattvasyānyonyaṃ paripṛcchanti sma - katamasmin kularatne kiyadrūpāyāṃ jananyāṃ bodhisattvaḥ pratiṣṭhateti / tatra kecidāhuḥ - idaṃ vaidehīkulaṃ magadheṣu janapadeṣu ṛddhaṃ ca sphītaṃ ca kṣemaṃ subhikṣaṃ ca / idaṃ pratirūpamasya bodhisattvasya garbhasthānam / apare tvāhuḥ - na tatpratirūpam / tatkasmāt? tathā hi - tanna (Vaidya 15) mātṛśuddhaṃ pitṛśuddhaṃ aplutaṃ cañcalamanavasthitaṃ parittapuṇyābhiṣyanditaṃ na vipulapuṇyābhiṣiktaṃ satkulapradeśopacāraṃ nodyānasarastaḍāgākīrṇaṃ karvaṭamiva pratyantavāsam / tena na tatpratirūpam //
apare tvāhuḥ - idaṃ punaḥ kauśalakulaṃ mahāvāhanaṃ ca mahāparivāraṃ ca mahādhanaṃ ca / tatpratirūpamasya bodhisattvasya garbhapratisaṃsthānāyeti / apare 'pyāhuḥ - tadapyapratirūpam / tatkasmāddhetoḥ? tathā hi - kauśalakulaṃ mātaṅgacyutyupapannaṃ na mātṛpitṛśuddham / hīnādhimuktikaṃ na ca kuloditaṃ na cāparimitadhanaratnanidhisamutthitam / tena na tatpratirūpam //
apare tvāhuḥ - idaṃ vaṃśarājakulaṃ ṛddhaṃ ca sphītaṃ ca kṣemaṃ ca subhikṣaṃ ca / idaṃ pratirūpamasya bodhisattvasya garbhasthānamiti / apara evamāhuḥ - idamapyapratirūpam / kiṃ kāraṇam? tathāhi - vaṃśarājakulaṃ prākṛtaṃ ca caṇḍaṃ ca na cojjvalitatejasaṃ parapuruṣajanmāvṛtaṃ ca na mātṛpitṛsvatejaḥ karmābhinirvṛttaṃ ca / ucchedavādī ca tatra rājā / tena tadapyapratirūpam //
apare 'pyāhuḥ - iyaṃ vaiśālī mahānagarī ṛddhā ca sphītā ca kṣemā ca subhikṣā ca ramaṇīyā cākīrṇabahujanamanuṣyā ca vitardiniryūhatoraṇagavākṣaharmyakūṭāgāraprāsādatalasamalaṃkṛtā ca puṣpavāṭikāvanarājisaṃkusumitā ca amarabhavanapuraprākāśyā / sā pratirūpāsya bodhisattvasya garbhapratisaṃsthānāyeti / apara āhuḥ - sāpyapratirūpā / kiṃ kāraṇam? tathā hi - teṣāṃ nāsti parasparanyāyavāditā, nāsti dharmācaraṇam, noccamadhyavṛddhajyeṣṭhānupālitā / ekaika eva manyate - ahaṃ rājā, ahaṃ rājeti / na ca kasyacicchiṣyatvamabhyupagacchati na dharmatvam / tena sāpyapratirūpā //
apare tvevamāhuḥ - idaṃ pradyotakulaṃ mahābalaṃ ca mahāvāhanaṃ ca paracamūśirasi vijayalabdhaṃ ca / tatpratirūpamasya bodhisattvasya garbhapratisaṃsthānāyeti / apare tvevamāhuḥ - tadapyapratirūpam / kiṃ kāraṇam? tathā hi - te caṇḍāśca capalāśca raudrāśca paruṣāśca sāhasikāśca, na ca karmadarśinaḥ / tena tadapyapratirūpamasya bodhisattvasya garbhapratisaṃsthānāyeti //
apara evamāhuḥ - iyaṃ mathurā nagarī ṛddhā ca sphītā ca kṣemā ca subhikṣā cākīrṇabahujanamanuṣyā ca / rājñaḥ subāhoḥ kaṃsakulasya śūraseneśvarasya rājadhāniḥ / sā pratirūpāsya bodhisattvasya garbhapratisaṃsthānāyeti / apare tvāhuḥ - sāpyapratirūpā / kiṃ kāraṇam? tathāhi - sa rājā mithyādṛṣṭikulavaṃśaprasūto dasyurājā / na yujyate caramabhavikasya bodhisattvasya mithyādṛṣṭikule upapattum / tena sāpyapratirūpā //
apare 'pyāhuḥ - ayaṃ hastināpure mahānagare rājā pāṇḍavakulavaṃśaprasūtaḥ śūro vīryavān varāṅgarūpasaṃpannaḥ parasainyapramardakānāṃ tatkulaṃ pratirūpamasya bodhisattvasya garbhapratisaṃsthānāyeti / apare 'pyāhuḥ - tadapyapratirūpam / kiṃ kāraṇam? tathā hi - pāṇḍavakulaprasūtaiḥ kulavaṃśo 'tivyākulīkṛto (Vaidya 16) yudhiṣṭhiro dharmasya putra iti kathayati, bhīmaseno vāyoḥ, arjuna indrasya, nakulasahadevāvaśvinoriti / tena tadapi kulamapratirūpamasya bodhisattvasya garbhasaṃsthānāyeti //
apara āhuḥ - iyaṃ mithilā nagarī atīva ramaṇīyā maithilasya rājñaḥ sumitrasya nivāsabhūmiḥ / sa rājā prabhūtahastyaśvarathapadātibalakāyasamanvitaḥ prabhūtahiraṇyasuvarṇamaṇimuktāvaiḍūryaśaṅkhaśilāpravālajātarūparajatavittopakaraṇaḥ sarvasāmantarājābhītabalaparākramo mitravān dharmavatsalaḥ / tatkulaṃ pratirūpamasya bodhisattvasya garbhapratisaṃsthānāyeti / anya ūcuḥ - tadapyapratirūpam / astyasau rājā sumitra evaṃguṇayuktaḥ, kiṃ tvativṛddho na samarthaḥ prajāmutpādayitumatibahuputraśca / tasmāttadapi kulamapratirūpamasya bodhisattvasya garbhapratisaṃsthānāyeti //
186：咸共講議，當使菩薩現生何種，1)或有說言：此維提種，摩竭國土最為興盛，今菩薩者，應在彼土降神母胎。2)或有說言：菩薩不應生彼國土。所以然者？維提種者，母性真正、其父不真，種性卒暴而不安詳，無可貪樂，其種尠德福不具足，土地國邑無好浴池苑囿之觀，既處邊境不宜生彼。3)或有議言：拘薩大國其種弘廣，眷屬興盛，菩薩應下降神彼國。4)或有報言：菩薩不應。所以然者？其拘薩本從摩騰種來生彼國，父母宗族皆不真正，下劣小姓非是天師所可慕樂，福祿尠薄卑鄙之土，性行不和，無有奇珍殊異之寶，餚饌之供可以奉聖，園觀浴池亦復簡少，既是邊表不宜屈尊。5)或復說言：和沙大國國王右性人民熾盛，五穀豐登，菩薩應當降神彼國。6)或復報言：菩薩不應。所以然者？其彼國王雜合小姓，非是高德，土無威神，受他節度來於此國，父母不真不得自在，以是之故不應生彼。7)或復說言：此維耶離無極大城，人民滋茂安隱豐熟快樂無難，軒窓門戶雕文棚閣嚴飾巍巍，浴池園觀男女周旋遊戲其中，人民居宅儼然整齊，菩薩應下降神彼土。8)或復報言：不宜現彼。所以然者？彼土民眾憙諍不和，無清淨行有外無內，不修道法不別尊卑，各自謂尊獨言隻步，不能下意，不順法教，不服高德，以是之故不可屈尊。9)或復說言：此鏺樹國，種性豪強事業無極，行眾無首所習第一，菩薩應下降神彼國。10)或復報言：是亦不應。所以然者？其土凶逆舉動虛妄，志性麁獷剛強難化，形笑輕人自大由己，不修事業，以是之故不應生彼。
187：爾時會中諸菩薩眾，及諸天子各相謂言：菩薩今者當於何國、依何種姓而託生耶？
1)或有天言：摩伽陀國毘提訶王，豪貴甚盛可生於彼。2)復有說言：菩薩不生於彼。何以故？其王父母俱不真正，憍慢卒暴善根微尠，無大福德，不宜生彼。
3)或有天言：憍薩羅王種望殊勝，多有財寶象馬車乘吏民僮僕，可生於彼。4)復有說言：菩薩不生於彼。何以故？其王本是摩燈伽種，父母宗親悉皆鄙劣少信薄福，不宜生彼。5)或有天言：彼犢子王種姓豪強，富樂熾盛好行惠施，可生於彼。6)復有說言：菩薩不生於彼。何以故？其王凡劣無大威德，暴戾可畏，母族卑下篡竊君位，不宜生彼。7)或有天言：毘耶離王尊貴富盛安隱快樂，無諸怨敵人民眾多，宮室苑園林泉花果，莊嚴綺麗猶若天宮，可生於彼。8)復有說言：菩薩不生於彼。何以故？其國土中諸離車子，不相敬順，各自稱尊，是故菩薩不宜生彼。9)或有天言：勝光王有大威力，統御兵眾能破怨敵，可生於彼。10)復有說言：菩薩不生於彼。何以故？其王剛強不修善業，是故菩薩不宜生彼。11)或有天言：摩偷羅城王名善臂，勇猛安樂富貴自在，可生於彼。12)復有說言：菩薩不生於彼。何以故？其王本是邪見種族，殘害無道，不宜生彼。13)或有天言：般茶婆王都在象城，勤事勇健支體圓滿，人相具足能制怨敵，可生於彼。14)復有說言：菩薩不生於彼。何以故？其王閹官之人室家壞亂，雖有五男皆非其胤，不宜生彼。15)或有天言：彌梯羅城莊嚴綺麗，王名善友，威伏諸王，象馬四兵皆悉具足，珍寶無量樂聞正法，可生於彼。16)復有說言：菩薩不生於彼。何以故？其王雖有如是美事，年時衰暮無有力勢，復多子息，不宜生彼。
Monks, the divine sons and bodhisattvas then asked one another: “Into what precious family will the Bodhisattva be born? In what mother’s womb will he be conceived?” [F.13.b] Some said, “The Vaideha family in the land of Magadha is wealthy, prosperous, and happy. This is a fitting place for the Bodhisattva to be conceived.” “This is not a worthy place for the Bodhisattva to be conceived,” others responded, “for the mother’s family is not pure, nor is the father’s. The family’s fortunes have come about from little merit, not a vast store of merit. They are impetuous, unstable, and fickle. The surrounding environs of their land are like a desert, with few groves, lakes, and ponds. This is a primitive land, like a remote village. Hence this is not a worthy place for the Bodhisattva to take birth.” Some said, “The Kośala family has a large retinue, many mounts, and great wealth. This is a fitting place for the Bodhisattva to be conceived.” “This is not a worthy place, either,” others replied.
“The Kośala family descends from outcastes. Neither the father’s nor the mother’s families are pure. Their interests are base and their line is ignoble. Moreover, they have no limitless store of wealth and treasures. Hence this is not a worthy place for the Bodhisattva to take birth.” [21] Some said, “The family of the king of Vatsa is wealthy, prosperous, and happy. This is a fitting place for the Bodhisattva to be conceived.” 17 To this, others replied, “This is not a worthy place. The family of the king of Vatsa is base, violent, and lacking in nobility. They are illegitimate by birth, and their accomplishments have not resulted from the noble deeds of their parents. The king is a nihilist. Hence this is not a worthy place for the Bodhisattva to take birth, either.” Some suggested, “The city of Vaiśālī is wealthy, prosperous, and happy. Delightful and teeming with people, [F.14.a] it is like a heavenly palace, with terraces, balconies, architraves, skylights, cool pavilions, multistoried buildings, and palaces. This city is filled with blooming flowers, ringed with gardens, and encircled by forests. This is a worthy place for the Bodhisattva to be conceived.” “This is not a worthy place, either,” others replied.
“They do not speak to one another with decorum. They have no Dharma practice, nor do they respect their superiors, elders, leaders, or those in between. Each thinks that he is king, never taking on the role of a student or accepting the Dharma. Hence this city is not worthy of the Bodhisattva, either.” Others said, “The Pradyota family in the city of Ujjayinī has a great army and many mounts. They have emerged victorious in battle over their foes. This is a fitting place for the Bodhisattva to be conceived.” To this the response came, “This is not a worthy place, for these people are malicious and violent. They are uncivilized, wild, and impetuous, without any heed for the consequences of their actions. Hence this is not an appropriate place for the Bodhisattva to be conceived.” Some said, “The city of Mathurā is rich, prosperous, and happy. It is populous, filled with people. [22] The royal palace of King Subāhu, who commands an army of brave warriors, is a fitting place for the Bodhisattva to be conceived.” “This is not a worthy place,” others replied.
“This king was born into a family with wrong views. Indeed he is like a savage, so it is inappropriate for the Bodhisattva to take his final existence in a family with wrong views. [F.14.b] Hence this as well is not an appropriate place for the Bodhisattva to be conceived.” Some suggested, “The king of the city of Hastināpura was born in the family descended from Pāṇḍu. This king is brave, courageous, and handsome. He has conquered opposing armies. Thus it is fitting for the Bodhisattva to be conceived in this family.” To this, others responded, “This family is also not worthy of the Bodhisattva. Those born into the Pāṇḍava family have confused their genealogy. They say that Yudhiṣṭhira is the son of Dharma, that Bhīmasena is the son of Vayu, that Arjuna is the son of Indra, and that Nakula and Sahadeva are the sons of the two Aśvins. Hence it is not proper for the Bodhisattva to be conceived in this family.” Some said, “The city of Mithilā is extremely beautiful and prosperous. This is the land ruled by King Sumitra, who has many elephants, horses, chariots, infantry, and troops. He also has great material wealth, with great stores of gold, silver, jewels, pearls, lapis lazuli, conchs, crystals, corals, fine gold, and many other riches and belongings. He is powerful, with an army unafraid of the kings from surrounding lands. He has many friends, and he delights in the Dharma. This family is a fitting place for the Bodhisattva to be conceived.” “This is not appropriate,” others replied.
“King Sumitra does indeed have these18  qualities. Yet he is extremely aged, so he does not even possess the ability to produce a son. Moreover, he already has many sons. It is not proper for the Bodhisattva to be conceived in this family.”
7.
evaṃ bhikṣavaste bodhisattvā devaputrāśca sarvasmin jambudvīpe ṣoḍaśajānapadeṣu yāni kāniciduccoccāni rājakulāni, tāni sarvāṇi vyavalokayantaḥ(tāni) sarvāṇi sadoṣāṇyadrākṣuḥ /
186：其諸菩薩及諸天子，各各共議觀察天下諸大國土，諸王大姓豪尊重位，皆觀察之，悉不可意。
187：佛告諸比丘：無量菩薩及諸天子，於閻浮提十六大國，所有威德勝望王種周遍觀察，皆悉不堪菩薩往生。相與籌議，竟不能知菩薩生處。
In this manner the bodhisattvas and gods observed all the illustrious royal families to be found throughout the sixteen kingdoms of Jambudvīpa, [F.15.a] [23] and found them all to be inadequate.
8.
teṣāṃ cintāmanaskāraprayuktānāṃ jñānaketudhvajo nāma devaputro 'vaivartiko bodhāya kṛtaniścayo 'sminmahāyāne / sa tāṃ mahatīṃ bodhisattvadevaparṣadametadavocat - etanmārṣā etameva bodhisattvamupasaṃkramya pariprakṣyāmaḥ - kīdṛgguṇasaṃpanne kule caramabhaviko bodhisattvaḥ pratyājāyata iti / sādhviti te sarve kṛtāñjalipuṭā bodhisattvamupasaṃkramya paryaprākṣuḥ - kīdṛgguṇasaṃpanne satpuruṣakularatne caramabhaviko bodhisattvaḥ pratyājāyata iti //
186：爾時會中有一天子，名曰幢英，行菩薩道逮不退轉暢達大乘，告諸菩薩及諸天子：諸賢者等！可共俱往問於菩薩，何所種姓，最後究竟一生補處，應往降神處於胞胎？僉共叉手，詣菩薩所，而前諮問：惟願正士究竟菩薩，一生補處所可降神，種姓何類？功勳云何？
187：爾時會中有一天子，名曰智幢，善入大乘心不退轉，告眾天子言：汝等宜應往問菩薩，當生何處？諸天子等咸共合掌，詣菩薩所而前問言：閻浮提中何等種姓、具何功德，補處菩薩當生其家？
As they considered this, a divine son named Jñānaketudhvaja, who was firmly established in the Great Vehicle and could not be turned away from awakening, spoke to the great assembly of gods and bodhisattvas: “Come, my friends. Let us go before the Bodhisattva himself and ask him what sublime qualities a precious family must have in order for a bodhisattva to take his final birth there.” “Excellent!” they replied. With palms joined, they all went before the Bodhisattva and asked him, “Sublime Being, what sublime qualities must a precious family have for a bodhisattva to take his final birth there?”
9.
tato bodhisattvastaṃ mahāntaṃ bodhisattvagaṇaṃ devagaṇaṃ ca vyavalokya etadavocat - catuṣṣaṣṭyākārairmārṣāḥ saṃpannakulaṃ bhavati yatra caramabhaviko bodhisattvaḥ pratyājāyate / katamaiścatuṣṣaṣṭyākāraiḥ? tadyathā / abhijñātaṃ ca tatkulaṃ bhavati / akṣudrānupaghāti ca tatkulaṃ bhavati / jātisaṃpannaṃ ca tatkulaṃ bhavati / gotrasaṃpannaṃ ca tatkulaṃ bhavati / pūrvapuruṣayugasaṃpannaṃ ca tatkulaṃ bhavati / abhijātapuruṣayugasaṃpannaṃ ca tatkulaṃ bhavati / abhilakṣitapuruṣayugasaṃpannaṃ ca tatkulaṃ bhavati / maheśākhyapuruṣayugasaṃpannaṃ ca tatkulaṃ bhavati / bahustrīkaṃ ca tatkulaṃ bhavati / bahupuruṣaṃ ca tatkulaṃ bhavati / abhītaṃ ca tatkulaṃ bhavati / adīnālīnaṃ ca tatkulaṃ bhavati / alubdhaṃ ca tatkulaṃ bhavati / śīlavacca tatkulaṃ bhavati / prajñāvacca tatkulaṃ bhavati / amātyāvekṣitaṃ ca tatkulaṃ bhavati bhogān paribhunakti / avandhyaśilpaniveśanaṃ ca tatkulaṃ bhavati bhogān paribhunakti / dṛḍhamitraṃ ca tatkulaṃ bhavati / tiryagyonigataprāṇānuparodhakaraṃ ca tatkulaṃ bhavati / kṛtajñaṃ ca kṛtaveditaṃ ca tatkulaṃ bhavati / acchandagāminaṃ ca tatkulaṃ bhavati / adoṣagāminaṃ ca tatkulaṃ bhavati / amohagāminaṃ ca tatkulaṃ bhavati / abhayagāminaṃ ca tatkulaṃ bhavati / anavadyabhīru ca tatkulaṃ bhavati / amohavihāri ca tatkulaṃ bhavati / sthūlabhikṣaṃ ca tatkulaṃ bhavati / kriyādhimuktaṃ ca tatkulaṃ bhavati / tyāgādhimuktaṃ ca tatkulaṃ bhavati / dānādhimuktaṃ ca tatkulaṃ bhavati / paruṣakāramati ca tatkulaṃ (Vaidya 17) bhavati / dṛḍhavikramaṃ ca tatkulaṃ bhavati / balavikramaṃ ca tatkulaṃ bhavati / śreṣṭhavikramaṃ ca tatkulaṃ bhavati / ṛṣipūjakaṃ ca tatkulaṃ bhavati / devatāpūjakaṃ ca tatkulaṃ bhavati / caityapūjakaṃ ca tatkulaṃ bhavati / pūrvapretapūjakaṃ ca tatkulaṃ bhavati / apratibaddhavairaṃ ca tatkulaṃ bhavati / daśadigvighuṣṭaśabdaṃ ca tatkulaṃ bhavati / mahāparivāraṃ ca tatkulaṃ bhavati / abhedyaparivāraṃ ca tatkulaṃ bhavati / anuttaraparivāraṃ ca tatkulaṃ bhavati / kulajyeṣṭhaṃ ca tatkulaṃ bhavati / kulaśreṣṭhaṃ ca tatkulaṃ bhavati / kulavaśitāprāptaṃ ca tatkulaṃ bhavati / maheśākhyaṃ ca tatkulaṃ bhavati / mātṛjñaṃ ca tatkulaṃ bhavati / pitṛjñaṃ ca tatkulaṃ bhavati / śrāmaṇyaṃ ca tatkulaṃ bhavati / brāhmaṇyaṃ ca tatkulaṃ bhavati / prabhūtadhanadhānyakoṣakoṣṭhāgāraṃ ca tatkulaṃ bhavati / prabhūtahiraṇyasuvarṇamaṇimuktājātarūparajatavittopakaraṇaṃ ca tatkulaṃ bhavati / prabhūtahastyaśvoṣṭragaveḍakaṃ ca tatkulaṃ bhavati / prabhūtadāsīdāsakarmakarapauruṣeyaṃ ca tatkulaṃ bhavati / duṣpradharṣaṃ ca tatkulaṃ bhavati / sarvārthasiddhaṃ ca tatkulaṃ bhavati / cakravartikulaṃ ca tatkulaṃ bhavati / pūrvakuśalamūlasahāyopacitaṃ ca tatkulaṃ bhavati / bodhisattvakulakuloditaṃ ca tatkulaṃ bhavati / anavadyaṃ ca tatkulaṃ bhavati sarvajātivādadoṣaiḥ sadevake loke samārake sabrahmake saśramaṇabrāhmaṇikāyāṃ prajāyām / ebhirmārṣāścatuṣṣaṣṭyākāraiḥ samanvāgataṃ ca tatkulaṃ bhavati yasmiṃścaramaḥ bhaviko bodhisattva utpadyate //
186：菩薩報曰：其國種姓有六十德，一生補處乃應降神。何謂六十？一、國土寬博種姓寂靜，二、眾所宗仰，三、不生雜姓，四、所生微妙，五、種姓真正，六、應男女行，七、志操堅強，八、本業丈夫，九、尊習上業，十、其行堅要，一、作人惔怕，二、眾所羨樂，三、意行勇猛，四、所在尊豪，五、志行無極，六、女行清白，七、男子無限，八、所生無畏，九、無有慳嫉，二十、智慧明達，一、有藝多術，二、棄捐惡趣，三、飯食恣意，四、逮得自在，五、善友興盛，六、雖在蟲獸無所嬈害，七、種姓溫良，八、慕修道德，九、而無貪欲，三十、無有瞋恚，一、不懷愚冥，二、在樂無贛，三、相好弘普，四、所造篤信，五、好樂布施，六、出家堅固，七、力勢超異，八、所由殊勝，九、人莫不敬，四十、諸天奉之，一、鬼神承事，二、餓鬼歸仰，三、無有怨結，四、名聞十方，五、種類第一，六、性行自在，七、其眷屬強，八、無亂伴黨，九、群類無上，五十、孝順父母，一、敬沙門梵志，二、財業饒富，三、多寶穀藏，四、豐於七珍，五、象馬熾盛，六、獨步由己，七、奴客僮使甚多無數，八、利義如意，九、無能勝者，十、仁慈普覆，是為六十。
187：爾時菩薩告諸天子：閻浮提中若有勝望種族，成就六十四種功德者，最後身菩薩當生其家。何等名為六十四德？一者國土寬廣種姓真正。二者眾所宗仰。三者不生雜姓。四者人相端嚴。五者族類圓滿。六者內外無嫌。七者心無下劣。八者二族高貴。九者二族可敬。十者二族有望。十一者二族有德。十二者其家多男。十三者所生無畏。十四者無有瑕疵。十五者貪愛微薄。十六者遵奉禁戒。十七者皆有智慧。十八者凡是所用要令群下先觀試之。十九者人皆工巧。二十者與朋友善終始如一。二十一者不害眾生。二十二者不忘恩義。二十三者知行儀式。二十四者依教行事。二十五者疑即無成。二十六者不愚於業。二十七者不悋於物。二十八者不作罪惡。二十九者功不唐捐。三十者施心殷重。三十一者志性決定。三十二者善於取捨。三十三者於施信樂。三十四者丈夫作用。三十五者所為成辦。三十六者勤勇自在。三十七者勇猛增上。三十八者供養仙人。三十九者供養諸天。四十者供養論師。四十一者供養先靈。四十二者常無怨恨。四十三者名振十方。四十四者有大眷屬。四十五者不阻善友。四十六者有多眷屬。四十七者有強眷屬。四十八者無亂眷屬。四十九者威德自在。五十者孝順父母。五十一者敬事沙門。五十二者遵婆羅門。五十三者七珍具足。五十四者五穀豐盈。五十五者象馬無數。五十六者多諸僕從。五十七者不為他侵。五十八者所作成就。五十九者轉輪王種。六十者宿世善根而為資糧。六十一者其家一切所有，皆由菩薩善根增長。六十二者無諸過失。六十三者無諸譏嫌。六十四者家法和順。如是名為六十四德。若有成就如上功德，補處菩薩當生其家。
Looking upon the great assembly of bodhisattvas and the great assembly of gods, the Bodhisattva then addressed the gathering: “Friends, the family into which a bodhisattva takes his final birth must have sixty-four excellent qualities. What are these sixty-four qualities? “This family must be noble and it must be known by all. It must not be petty or prone to violence. It must be of a good caste and good clan. It must have excellent marital unions, with excellent marital unions in the past, and marital unions between individuals who are pure. These marital unions must be between people who are both pure, well-known by all, and renowned for their great power. This family must have many men and women. It must be fearless, not base or cowardly. [F.15.b] It must not be greedy, but disciplined. It must be wise and watched over by ministers. This family must be creative and thereby enjoy worldly pleasures. This family should be steadfast in its friendships and safeguard the lives of all the beings throughout the animal kingdom. [24] They must have gratitude and know how to conduct themselves appropriately. They must not be moved by ambition, anger, ignorance, or fear. They must be afraid of engaging in negative deeds. They must not dwell in ignorance. This family must be benevolent and industrious. It must be inspired to give, be generous, and remember the kindness of others. They must be physically strong, with great power and strength, indeed supreme strength. They must make offerings to the sages, to the gods, and to stūpas, and also pay homage to their ancestors. They must not hold grudges. “This family must be renowned throughout the ten directions and have a vast retinue. It must not be divided. It must be peerless. This family must be the most senior and the most illustrious among all families. It must be powerful, and renowned as such. They must respect their fathers, mothers, mendicants, and priests. They must have great stores of treasure and grain. They must have a great deal of gold, and many jewels, gems, pearls, lapis lazuli, conchs, crystals, corals, fine gold, silver, and many other riches and belongings. They must have many elephants, horses, camels, oxen, and [F.16.a] sheep. They must have many male servants, female servants, officials, and workers. This family must be difficult to defeat. It must accomplish all of its aims. It must be a family of universal monarchs. It must be aided, in great meas- 19 ure, by the root virtues accumulated in the past. It must be descended from a noble family, a family of bodhisattvas. [25] Indeed this family must be irreproachable when it comes to any accusations of faults related to one’s birth, such as those found in this entire world with its gods, demons, and brahmās, mendicants and priests. Friends, the family of a bodhisattva in his final existence must have these sixty-four qualities.
10.
dvātriṃśatā mārṣā guṇākāraiḥ samanvāgatā sā strī bhavati yasyāḥ striyāścaramabhaviko bodhisattvaḥ kukṣāvavakrāmati / katamairdvātriṃśatā? yaduta abhijñātāyāṃ striyāṃ kukṣau caramabhaviko bodhisattvo 'vakrāmati / abhilakṣitāyā acchidropacārāyā jātisaṃpannāyāḥ kulasaṃpannāyā rūpasaṃpannāyā nāmasaṃpannāyā ārohapariṇāhasaṃpannāyā aprasūtāyāḥ śīlasaṃpannāyāḥ tyāgasaṃpannāyāḥ smitamukhāyāḥ pradakṣiṇagrāhiṇyā vyaktāyā vinītāyā viśāradāyā bahuśrutāyāḥ paṇḍitāyā aśaṭhāyā amāyāvinyā akrodhanāyā apagaterṣyāyā amatsarāyā acañcalāyā acapalāyā amukharāyāḥ kṣāntisaurabhyasaṃpannāyā hryapatrāpyasaṃpannāyā mandarāgadveṣamohāyā apagatamātṛgrāmadoṣāyāḥ pativratāyāḥ sarvākāraguṇasaṃpannāyāḥ striyāḥ kukṣau caramabhaviko bodhisattvo 'vakrāmati / ebhirmārṣā dvātriṃśatākāraiḥ samanvāgatā sā strī yasyāḥ striyāḥ kukṣau caramabhaviko bodhisattvo 'vakrāmati //
186：
187：若有女人成就三十二種功德，當為菩薩之母。何等名為三十二德？一者名稱高遠。二者眾所咨嗟。三者威儀無失。四者諸相具足。五者種姓高貴。六者端正絕倫。七者名德相稱。八者不長不短不麁不細。九者未曾孕育。十者性戒成就。十一者心無執著。十二者顏色和悅。十三者運動順右。十四者識用明悟。十五者姿性柔和。十六者常無怖懼。十七者多聞不忘。十八者智慧莊嚴。十九者心無諂曲。二十者無所欺誑。二十一者未甞忿恚。二十二者恒無慳悋。二十三者性不嫉妬。二十四者性無躁動。二十五者容色滋潤。二十六者口無惡言。二十七者於事能忍。二十八者具足慚愧。二十九者三毒皆薄。三十者遠離一切女人過失。三十一者奉夫如戒。三十二者眾相圓滿。如是名為三十二德。若有成就如上功德，方乃堪任為菩薩母。菩薩不於黑月入胎，要以白月弗沙星合，其母受持清淨齋戒，菩薩於是方現入胎。
“Friends, the woman in whose womb a bodhisattva is conceived in his final existence must have thirty-two qualities. What are these thirty-two qualities? A bodhisattva in his final existence must be conceived in the womb of a woman known by all and steadfast in conduct. She must come from a good caste and a good family. She must have an excellent figure, an excellent name, and excellent proportions. She must not have given birth previously, and she must have excellent discipline. She must be generous, cheerful, and adroit. She must also be clear minded, calm, fearless, learned, wise, honest, and without guile. She must be free from anger, jealousy, and greed. She must not be coarse, easily distracted, or prone to gossip. She must be patient and good-natured, with a good conscience and sense of modesty. She should have little attachment, anger, and ignorance. She should be free from the faults of womankind [F.16.b] and be a devoted wife. In his final existence, a bodhisattva must be conceived in the womb of a woman with all of these excellent qualities. “Friends, a bodhisattva is not conceived in his mother’s womb while the moon is waning. A bodhisattva in his final existence must be conceived during a full moon. On the fifteenth day of the waxing moon, and in conjunction with the constellation Puṣya, the Bodhisattva will be conceived in the womb of a mother who is observing the poṣadha fast.” [26]
11.
na khalu punarmārṣāḥ kṛṣṇapakṣe bodhisattvo mātuḥ kukṣāvavakrāmati, api tu śuklapakṣe / evaṃ pañcadaśyāṃ pūrṇāyāṃ pūrṇimāyāṃ puṣyanakṣatrayoge poṣadhaparigṛhītāyā mātuḥ kukṣau caramabhaviko bodhisattvo 'vakrāmati // atha khalu te bodhisattvāste ca devaputrā bodhisattvasyāntikādimāmevarūpāṃ kulapariśuddhiṃ mātṛpariśuddhiṃ ca śrutvā cintāmanaskārā abhūvan / katamaṃ kulaṃ evaṃguṇasamanvāgataṃ bhavedyāvadvidhamanena satpuruṣeṇa nirdiṣṭam? teṣāṃ cintāmanaskāraprayuktānāmetadabhūt - idaṃ khalvapi śākyakulaṃ ṛddhaṃ ca sphītaṃ ca kṣemaṃ ca subhikṣaṃ ca ramaṇīyaṃ cākīrṇabahujanamanuṣyaṃ ca / rājā śuddhodano mātṛśuddhaḥ (Vaidya 18) pitṛśuddhaḥ patnīśuddho 'parikṛṣṭasaṃpannāyāḥ svākārasuvijñāpakaḥ puṇyatejastejito mahāsaṃmatakule prasūtaścakravartivaṃśakulakulodito 'parimitadhananidhiratnasamanvāgataḥ karmadṛkca vigatapāpadṛṣṭikaśca / sarvaśākyaviṣaye caikarājā pūjito mānitaḥ śreṣṭhigṛhapatyamātyapāriṣadyānāṃ prāsādiko darśanīyo nātivṛddho nātitaruṇo 'bhirūpaḥ sarvaguṇopetaḥ śilpajñaḥ kālajña ātmajño dharmajñastattvajño lokajño lakṣaṇajño dharmarājo dharmeṇānuśāstā avaropitakuśalamūlānāṃ ca sattvānāṃ kapilavastumahānilayaḥ / ye 'pi tatropapannāste 'pi tatsvabhāvā eva /
186：時諸菩薩及諸天子，聞是六十種姓清淨，欣然大悅乃知殊特，前白菩薩：何所種姓功勳巍巍，具足如此？菩薩報曰：今此種姓熾盛，五穀豐熟安隱平賤，快樂無極人民滋茂，殖眾德本，迦維羅衛眾人和順，上下相承心念反復，將護情態積三帑藏；捨眾殃舋棄眾邪見，一切諸釋渴仰一乘；奉敬尊長，居士大臣眷屬和穆；色像第一，其白淨王性行仁賢。
187：彼諸菩薩及諸天子，聞說如是種族清淨父母功德，各自思惟：誰有具此諸功德者？復作是念：唯有釋氏輸頭檀王，族望殊勝，轉輪王種，所都國邑人民眾多，安隱豐饒甚可愛樂。其輸檀王，人相圓滿，顏容端正微妙第一，威德光大福智莊嚴，所為必善，以善化俗。其家豪貴富有財寶，象馬七珍皆悉盈滿，深達業果離諸惡見，於釋種中唯此為主，四方歸伏見者歡喜，閑習伎藝，不老不少，知教知時，世間軌式無不解了，以法為王，依法御物。又其國土所有人民宿植善根，咸以一心承事其主。
The bodhisattvas and divine sons, having heard the Bodhisattva explain the attributes of the pure family and the pure mother, thought to themselves, “Where can a family with the qualities described by this holy being be found?” Pondering this question, they then thought, “The seat of the Śākyas is wealthy, prosperous, agreeable, and pleasant. It has bountiful harvests and is teeming with people. Its king, Śuddhodana, descends from pure families on both his mother’s and father’s side. His wife as well is pure. His deeds are not swayed by the afflictions, and he bears excellent physical characteristics. Extremely wise and endowed with brilliant merit, the king comes from an illustrious family and is descended from a line of universal monarchs. He has incalculable wealth and treasures and innumerable precious jewels. He believes in karma and does not hold negative views. He rules over all the lands of the Śākya clan and is honored and revered by all the merchants, householders, ministers, and people in his court. He is kind and handsome, neither too old nor too young. He has a fine body and every excellent quality. He is knowledgeable concerning crafts, astrology, the self, the Dharma, the truth, the world, and signs. Indeed he is a Dharma king who guides according to the Dharma. [F.17.a] “The city of Kapilavastu is the abode of sentient beings who have generated basic virtues. All those who are born there are equal in fortune to the king.
12.
rājñaśca śuddhodanasya māyā nāma devī suprabuddhasya śākyādhipaterduhitā navataruṇī rūpayauvanasaṃpannā aprasūtā apagataputraduhitṛkā surūpā salekhyavicitreva darśanīyā devakanyeva sarvālaṃkārabhūṣitā apagatamātṛgrāmadoṣā satyavādinyakarkaśā aparuṣā acapalānavadyā kokilasvarā apralāpinī madhurapriyavādinī vyapagatākhilakrodhamadamānadarpapratighā anīrṣukā kālavādinī tyāgasaṃpannā śīlavatī patisaṃtuṣṭā pativratā parapuruṣacintāmanaskārāpagatā samasaṃhataśiraḥkarṇanāsā bhramavarasadṛśakeśī sulalāṭī subhrūrvyapagatabhrukuṭikā smitamukhī pūrvābhilāpinī ślakṣṇamadhuravacanā pradakṣiṇagrāhiṇī ṛjvī akuṭilā aśaṭhā amāyāvinī hryapatrāpyasaṃpannā acapalā acañcalā amukharā avikīrṇavacanā mandarāgadveṣamohā kṣāntisaurabhyasaṃpannā karacaraṇanayanasvārakṣitabuddhiḥ mṛdutaruṇahastapādā kācilindikasukhasaṃsparśā navanalinendīvarapatrasuviśuddhanayanā raktatuṅganāsā supratiṣṭhitāṅgī sendrāyudhamiva yaṣṭiḥ suvinītā suvibhaktāṅgapratyaṅgā aninditāṅgī bimboṣṭhī cārudaśanā anupūrvagrīvā svalaṃkṛtā sumanā vārṣikī suviśuddhadarśanā suvinītāṃsā anupūrvasujātabāhuścāpodarī anupahatapārśvā gambhīranābhimaṇḍalā vṛttasuvistīrṇaślakṣṇakaṭhinakaṭirvajrasaṃhananakalpasadṛśamātrā gajabhujasamasamāhitasadṛśorū aiṇeyamṛgasadṛśajaṅghā lākṣārasasadṛśapāṇipādā jagati nayanābhiramyā apratihatacakṣurindriyā manāpapriyadarśanā strīratnarūpaprativiśiṣṭā māyānirmitamiva bimbaṃ māyānāmasaṃketā kalāvicakṣaṇā nandana ivāpsaraḥ - prakāśā śuddhodanasya mahārājasyāntaḥpuramadhyagatā / sā pratirūpā bodhisattvasya jananī / yā ceyaṃ kulapariśuddhirbodhisattvenodāhṛtā, sā śākyakula eva saṃdṛśyate //
186：夫人曰妙，姿性溫良，仁慈博愛，容色難倫；心無傾移無有子姓，厭於世俗不倦道訓，猶天玉女覩莫不歡；無女人態言語至誠，初無麤獷，除棄恚恨，不傳彼此；好樂布施，禁戒無漏，敬重夫主；知時止足，不懷異心，常吉祥定；髮紺青色，顏貌凞怡，言先意至，仁和其性；體行質直而無諛諂，常懷慚愧，性重不輕，三垢薄尠，忍辱第一；手足柔軟猶如蓮華，護心口意強如金剛，若玉女寶德本清淨；前五百世為菩薩母，釋種飢虛宿夜望待，應往降神受彼胞胎。
187：王之聖后名曰摩耶，善覺王女，年少盛滿具足相好，未甞孕育。端正無雙姿色妍美猶如彩畫，無諸過惡，所言誠諦出妙音詞，身心恬和無罪離惱，亦無嫉妬。語必應時，樂行惠施，性戒成就，常於己夫而生知足。心不輕動情無外染，支節相稱眉高而長，額廣平正髮彩紺黑，猶如玄蜂。含笑而言美聲柔軟，所作順右質直無曲，無諂無誑有慚有愧，心性安靜顏容清淨。三毒皆薄溫和能忍，而於面目及以手足，善自防閑。身體柔軟如迦隣陀衣，目淨脩廣如青蓮花，脣色赤好如頻婆果，頸如螺旋，美若虹蜺，脩短合度容儀可法。其肩端好其臂傭長，支體圓滿膚彩潤澤，猶如金剛不可沮壞。善解眾藝故號摩耶，常處王宮猶如寶女亦如化女，又似天女住歡喜園，具斯眾德，乃能堪任為菩薩母。如是功德唯釋種有，非餘有之。
The wife of King Śuddhodana is Māyādevī, the daughter of Suprabuddha, a ruler of the Śākya clan. She is wealthy and youthful. Indeed she is in the prime of life. She has an excellent figure and has not given birth. She has no sons or daughters. With a beautiful20  form, as pleasing to the eye as a finely drawn picture, she is bedecked with jewelry like a celestial maiden, free from the faults of womankind. She speaks the truth, with words that are soft, gentle, dependable, and altogether beyond reproach. Her voice is like that of the cuckoo; she is demure and speaks only sweet and pleasant words. “Māyādevī is reserved, free from anger, pride, conceit, and arrogance. She does not get indignant or jealous; rather what she says is timely, and she gives generously. She is disciplined and devoted to her husband, unconcerned with other men. Her head, ears, and nose are perfectly symmetrical. Her hair, as black as a bee, frames a fine forehead and a beautiful brow. Always smiling, she speaks with sincerity, her words measured and pleasing to the ear. [27] She is quick to learn, honest and straightforward, free from guile, artifice, and deceit. She is modest and decent, constant and dependable, and not prone to idle or frivolous chatter. She has little attachment, anger, and ignorance; rather she is patient and of good character, carefully guarding her limbs, eyes, and mind. The movement of her limbs is gentle, and her skin is as soft as kācalindi cloth. Her eyes are as pure as the petals of a newly blossomed lotus flower. Her nose is well formed with a beautiful complexion. Her limbs are firm and gently curved like the arch of a rainbow. [F.17.b] Every part of her body is beautiful and free from faults. She is attractive, with lips as red as the bimba fruit, a tapered neck bedecked with jewelry, and teeth as white as jasmine and sumana flowers. She has sloping shoulders, tapering arms, a waist curved like the arch of a bow, perfect sides, and a deep navel. Her hips are smooth, wide, round, and firm. Her body is as firm as a vajra. She has thighs that are as well proportioned as an elephant’s trunk, and calves like an antelope’s. The palms of her hands and the soles of her feet are like liquid lac. She is attractive to others, with faultless eyes. Alluring to the mind and pleasing to the eye, her form is superior even when compared with other beautiful women. Indeed she is without peer. Since her form is like a magical emanation, the word māyā, meaning ‘magically emanated,’ was included in her name. She is also skilled in all the arts. Like a celestial maiden in the garden of Indra, Māyādevī lives in King Śuddhodana’s female quarters. She is fit to be the mother of the Bodhisattva. Thus it appears that the purity of the family described by the Bodhisattva can be seen only in the Śākya clan.”
13.
tatredamucyate -
prāsādi dharmoccayi śuddhasattvaḥ sudharmasiṃhāsani saṃniṣaṇṇaḥ /
sabhāgadevaiḥ parivārito ṛṣiḥ saṃbodhisattvebhi mahāyaśobhiḥ // Lal_3.1 //
tatropaviṣṭāna abhūṣi cintā katamatkulaṃ śuddhasusaṃprajānam /
(Vaidya 19)
yadbodhisattve pratirūpajanme mātā pitā kutra ca śuddhabhāvāḥ // Lal_3.2 //
vyavalokayantaḥ khalu jambusāhvayaṃ yaḥ kṣatriyo rājakulo mahātmā /
sarvān sadoṣānanucintayantaḥ śākyaṃ kulaṃ cādṛśu vītadoṣam // Lal_3.3 //
śuddhodano rājakule kulīno narendravaṃśe suviśuddhagātraḥ /
ṛddhaṃ ca sphītaṃ ca nirākulaṃ ca sagauravaṃ sajjanadhārmikaṃ ca // Lal_3.4 //
anye 'pi sattvāḥ kapilāhvaye pure sarve suśuddhāśaya dharmayuktāḥ /
udyānaārāmavihāramaṇḍitā kapilāhvaye śobhati janmabhūmiḥ // Lal_3.5 //
sarve mahānagna balairupetā vistīrṇahastī navaratnavanti /
iṣvastraśikṣāsu ca pāramiṃ gatā na cāparaṃ hiṃsiṣu jīvitārtham // Lal_3.6 //
śuddhodanasya pramadā pradhānā nārīsahasreṣu hi sāgraprāptā /
manoramā māyakṛteva bimbaṃ nāmena sā ucyati māyādevī // Lal_3.7 //
surūparūyā yatha devakanyā suvibhaktagātrā śubhanirmalāṅgī /
na so 'sti devo na ca mānuṣo vā yo māya dṛṣṭvātha labheta tṛptim // Lal_3.8 //
na rāgaraktā na ca doṣaduṣṭā ślakṣṇā mṛdū sā ṛjusnigdhavākyā /
(Vaidya 20)
akarkaśā cāparuṣā ca saumyā smitīmukhā sā bhrukuṭīprahīṇā // Lal_3.9 //
hrīmā vyapatrāpiṇī dharmacāriṇī nirmāṇa astabdha acañcalā ca /
anīrṣukā cāpyaśaṭhā amāyā tyāgānuraktā sahamaitracittā // Lal_3.10 //
186：於是頌曰：
1.清淨人喜法，處法師子座；自然天圍繞，此菩薩惔怕。
2.普處講堂議，何種至賢良？菩薩應降神，父母淳真正。
3.普觀於天下，君子王大姓；咸共意思惟，釋種淨無瑕。
4.白淨王最勝，帝主中殊特；熾盛豐無疵，恭恪常行法。
5.一切皆歸仰，悉慕釋淳和；嚴講堂園觀，應降神迦維。
6.咸成大勢力，像力三十二；學術度無極，沒身無有害。
7.白淨捨自大，三千界第一；意樂似諸天，后名曰潔妙。
8.端正天玉女，形體最清淨；諸天人覩之，正觀無厭惓。
9.無瑕如奇珍，質直言柔軟；安隱無麤諍，面悅顏不變。
10.行法懷慚愧，離慢不輕舉；所聽無諛諂，常慈好布施。

187：於是頌曰：
1.菩薩在兜率，處於法集堂，同乘及天眾，皆恭敬圍遶。
2.共觀於勝族，菩薩何處生？見此閻浮提，剎利王大姓，
3.釋氏最清淨，於彼應降神。城號迦毘羅，積代輪王種，
4.安隱無怨敵，善化眾所歸。其國甚嚴好，萬姓皆歡喜，
5.奉法而從善，咸同王者心。親屬多勝能，力將巨象比。6.或與二三象，其力共齊等，勇武多伎藝，不傷害眾生。
7.其王之聖后，千妃中第一，端正無倫匹，故號為摩耶。    
8.容貌過天女，支節皆相稱，天人阿修羅，覩之無厭足。
9.清淨離諸過，而無穢欲心，言詞甚微妙，質直復柔軟。    
10.身體常香潔，一切無可惡，含笑不嚬蹙，知法具慚愧。
11.無憍慢諂曲，及以嫉妬心，離邪淨諸業，
行慈好惠施。    
On this topic, it is said:
1. In the Dharmoccaya Palace, the Pure Being Sat upon the lion throne called Sublime Dharma. Bodhisattvas of great renown and gods Equal in fortune to himself gathered around the Sage.
2. Seated there, they entertained this thought: “What family is known to be pure And fitting for the Bodhisattva to take birth in? And where are the father and mother with pure qualities?”
3. Looking throughout all Jambudvīpa, All the major royal families and royal lines Were found to be flawed. Considering this, The Śākya clan alone was seen to be free of faults. [28]
4.“King Śuddhodana belongs to a royal family. [F.18.a] He descends from a pure line of monarchs, Wealthy, prosperous, and free from conflicts. A holy being, he is righteous and has gained respect.
5.“All the other beings in the city of Kapilavastu Are righteous and pure in mind. The city is filled with gardens, groves, and palaces; The beautiful city of Kapilavastu is the most suitable birthplace.
6.“All its inhabitants are mighty and powerful, With the strength of two or even three elephants. They have perfected their training in archery and weapons And do not harm others, even to protect their own lives.
7.“King Śuddhodana’s wife is supreme Among one thousand other sublime women. Enchanting in appearance, like a magical emanation, She is aptly named Māyādevī, ‘Magically Emanated Goddess.’
8.“Her body is as beautiful as a celestial maiden, With a shapely silhouette and perfectly formed limbs. Any being, whether a god or a human, Could never see enough of Māyā.
9.“She harbors no attachment or hatred; She is gentle and tender, and her speech honest and mellifluous. Neither harsh nor abrasive, she is extremely tranquil, Never frowning and always with a smile on her face.
10.“With a good conscience and a sense of modesty, she observes the Dharma. She is free from pride and conceit, and not prone to overexuberance, Just as she has no envy and is free from guile and artifice. She delights in giving and is always loving in her thoughts.

14.
karmekṣiṇī mithyaprayogahīnā satye sthitā kāyamanaḥsusaṃvṛtā /
strīdoṣajālaṃ bhuvi yatprabhūtaṃ sarvaṃ tato 'syāḥ khalu naiva vidyate // Lal_3.11 //
na vidyate kanya manuṣyaloke gandharvaloke 'tha ca devaloke /
māyāya devīya samā kuto 'ntarī pratirūpa sā vai jananī maharṣeḥ // Lal_3.12 //
jātīśatāṃ pañcamanūnakāri sā bodhisattvasya babhūva mātā /
pitā ca śuddhodanu tatra tatra pratirūpa tasmājjananī guṇānvitā // Lal_3.13 //
vratastha sā tiṣṭhati tāpasīva vratānucārī sahadharmacāriṇī /
rājñābhyanujñāta varapralabdhā dvātriṃśa māsāmava kāma sevahi // Lal_3.14 //
yatra pradeśe sthihate niṣīdate śayyāgatā ca kramaṇaṃ ca tasyāḥ /
obhāsito bhoti sadevabhāgo ābhāya tasyāḥ śubhakarmaniṣṭhayā // Lal_3.15 //
na so 'sti devāsura mānuṣo vā yo rāgacittena samartha prekṣitum /
(Vaidya 21)
paśyanti mātāṃ duhitāṃ ca sarve īryāpatheṣṭāryaguṇopapetā // Lal_3.16 //
māyāya devyāḥ śubhakarmahetunā vivardhate rājakulaṃ viśālam /
pradeśarājñāmapi cāpracāro vivardhate kīrti yaśaśca pārthive // Lal_3.17 //
yathā ca māyā pratirūpabhājanaṃ yathāryasattvaḥ paramaṃ virājate /
paśyeta evāvadhikaṃ guṇānvitā dayā sutā sā jananī ca māyā // Lal_3.18 //
jambudhvaje 'nyā na hi sāsti nārī yasyā samarthā dharituṃ narottamaḥ /
anyatra devyātiguṇānvitāyā daśanāgasāhasrabalaṃ hi yasyāḥ // Lal_3.19 //
evaṃ hi te devasutā mahātmā saṃbodhisattvāśca viśālaprajñā /
varṇanti māyāṃ jananīṃ guṇānvitāṃ pratirūpa sā śākyakulanandanasya // Lal_3.20 //
iti //
iti śrīlalitavistare kulapariśuddhiparivarto nāma tṛtīyo 'dhyāyaḥ //
186：
11.淨邪行十善，身口意常諦；以渡女人態，未曾有缺漏。
12.不慕世俗榮，龍宮及天世；無倫可殊者，應宜懷大聖。
13.宿本五百世，恒為菩薩母；白淨應為父，彼應降德神。14.善見勤修行，所奉當尊法；恒與清白俱，三十二無欲。
15.所在國進止，臥寐及經行；普照其處所，淨光滅眾罪。
16.雖處天神人，無敢有欲心；見無威儀行，視之如母子。
17.妙后發淨業，生長國王宮；既尊無所越，名稱咸普流。
18.如王后應器，尊人曜最上；應往彼義土，我宜往降神。
19.天下無餘人，能懷尊聖者；惟妙后應德，乃能堪任受。
20.諸天咨大聖，菩薩清淨智；亦歎王后勳，應往生釋種。
187：    
12.世間女人過，其身悉超越，一切諸天人，無有能踰者。13.具足諸功德，宜應懷大聖，曾於五百生，恒為菩薩母。    
14.其王亦如是，多生以為父，母請持禁戒，經三十二月。    
15.梵行積威德，其身常光明，聖后所遊履，斯處自嚴飾。    
16.天人阿修羅，無能欲心視，一切咸親敬，如母如姊妹。    
17.以此清淨業，威儀比聖賢，令王擅名譽，粟散咸歸伏。    
18.功德兩相稱，是為菩薩母，更無諸女人，堪為佛母者。    
19.威德眾天子，大智諸菩薩，咸歎斯母德，菩薩應降生。    
11.“Believing in karma and abandoning misguided deeds, She adheres to what is true, controlled in body and mind. She is free from the multitude of faults That are commonly found in women the whole world over.
12.“Indeed Māyādevī is without rival, For no other woman in the realm of humans can match her, Nor so in the realm of gandharvas, or even in the heavenly realms. 2122  She is worthy of being the mother of the Great Sage.
13.“For five hundred lifetimes, she alone Has been the mother of the Bodhisattva, Just as King Śuddhodana has been his father. She thus has all the qualities of a worthy mother.
14.“As disciplined as an ascetic, she follows a strict code of conduct, And while following her own conduct, she shares in her husband’s duties. She has fulfilled her vow, given to her by the king, For she has abstained from sexual activity for thirty-two months. [29][F.18.b]
15. “Wherever she may be, whether sitting or standing, Lying down or in motion, those places Become filled with the brilliant light Given off by her dedication to virtuous deeds.
16.“No being, whether god, demigod, or human, Is able to look upon her with a lustful mind. They all look upon her as a mother or a daughter, For she follows the right conduct and is endowed with noble qualities.
17.“Due to the virtuous deeds of Māyādevī, The king’s vast empire increases in prosperity. Unmatched by the neighboring kings, The ruler’s renown and fame also continue to increase.
18.“In this way Māyā is a suitable vessel; In this way the Holy Being is supremely beautiful. Thus, since these two are endowed with supreme qualities, One will be the son, and one is worthy to be the mother.
19.“Other than Devī, who is endowed with the most supreme of qualities And has the strength of ten thousand elephants, No woman would be able to carry The supreme man of Jambudvīpa.”
20.With these words of praise, the divine sons And bodhisattvas, with their vast knowledge, Proclaimed the sublime Māyā to be the mother, Saying, “She is fit to give birth to the joy of the Śākya family.” This concludes the third chapter on the purity of the family.

法門品第四
1.
(Vaidya 22) dharmālokamukhaparivartaścaturthaḥ /
iti hi bhikṣavo bodhisattvo janmakulaṃ vyavalokya uccadhvajaṃ nāma tuṣitālaye mahāvimānaṃ catuḥṣaṣṭiyojanānyāyāmavistāreṇa yasmin bodhisattvaḥ saṃniṣadya tuṣitebhyo devebhyo dharmaṃ deśayati sma, taṃ mahāvimānaṃ bodhisattvo 'bhirohati sma / abhiruhya ca sarvān tuṣitakāyikān devaputrānāmantrayate sma - saṃnipatantu bhavantaḥ cyutyākāraprayogaṃ nāma dharmānusmṛticaryānuśāsanīṃ paścimaṃ bodhisattvasyāntikāddharmaśravaṇaṃ śroṣyatheti / idaṃ khalvapi vacanaṃ śrutvā sarve tuṣitakāyikā devaputrāḥ sāpsarogaṇāstasmin vimāne saṃnipatanti sma //
tatra bodhisattvena caturmahādvīpake lokadhātuvistarapramāṇo maṇḍalamātrādhiṣṭhito 'bhūt, tāvaccitrastāvaddarśanīyastāvatsvalaṃkṛtastāvatsuruciro yāvatsarve kāmāvacarā devā rūpāvacarāśca devaputrāḥ sveṣu bhavanavyūheṣu śmaśānasaṃjñāmutpādayāmāsuḥ //
tatra bodhisattvaḥ svapuṇyavipākaniṣyandaparimaṇḍite siṃhāsane niṣīdati sma anekamaṇiratnapādapratyupte anekapuṣpasaṃstarasaṃskṛte anekadivyagandhavāsopavāsite anekasāravaragandhanirdhūpite anekavarṇadivyapuṣpagandhasaṃstarasaṃskṛte anekamaṇiratnakṛtaśatasahasraprabhojjvālitatejasi anekamaṇiratnajālasaṃchanne anekakiṃkiṇījālasamīritābhinādite anekaratnaghaṇṭāśatasahasraraṇitanirghoṣe anekaratnajālaśatasahasraparisphuṭe anekaratnagaṇaśatasahasrasaṃchādite anekapaṭṭaśatasahasrābhipralambite anekapaṭṭadāmamālyaśatasahasrasamalaṃkṛte anekāpsaraḥśatasahasranṛtyagītavāditaparigīte anekaguṇaśatasahasravarṇite anekalokapālaśatasahasrānupālite anekaśakraśatasahasranamaskṛte anekabrahmaśatasahasrapraṇate anekabodhisattvakoṭīniyutaśatasahasraparigṛhīte daśadiganekabuddhakoṭīniyutaśatasahasrasamanvāhṛte aparimitakalpakoṭīniyutaśatasahasrapāramitāsaṃbhārapuṇyavipākaniṣyandasamudgate /
186：普曜經說法門品第二
1)佛告比丘：前選菩薩所降神土，其兜術天有大天宮，名曰高幢，廣長二千五百六十里，菩薩常坐，為諸天人敷演經典。2)於時菩薩適昇斯宮，普告諸天，有經典名療治眾結終始之患，最後究竟上大高座，班宣正真，令諸法會聽斯訓誨。時諸菩薩及諸玉女，咸曰當聽。3)于時菩薩觀四方城，化作高座，如四天下現若干品，諸好奇妙莊嚴文飾，悅一切心，4)其座嚴好過欲色界；所有床榻，皆是菩薩宿德使然，并師子座無央數寶，而合莊挍，極妙天衣以敷其上，無量香勳而以勳之；燒諸雜香散眾名華，百千明珠自然奮光，嚴交露帳；其交露帳出妙音聲，斯大光明遍照十方，竪諸幢蓋周匝垂布明珠繒綵，百千玉女須臾皆集；無數床榻亦自然至，億千功勳普亦現矣。405)無數釋梵皆來稽首護衛菩薩，從無數劫積累功德，億百千載，諸度無極功報所致；十方諸佛皆遙念之。
187：法門品第四
1)爾時佛告諸比丘：菩薩如是觀種姓已，彼兜率天宮有一大殿，名曰高幢，縱廣正等六十四由旬。2)菩薩爾時昇此大殿，告天眾言：汝當盡集聽我最後所說法門，如是法門，名為教誡思惟遷沒方便下生之相。是時一切兜率天子及諸天女，聞是語已皆悉雲集。3)菩薩神力即於此殿化作道場，其量正等如四天下，復以種種珍寶而嚴飾之，凡所見者莫不歡喜。4)是時欲界、色界諸天子等，見此道場如是嚴麗，顧己所居如塚墓想。菩薩福德自善根力，成就勝妙師子之座，飾以金銀眾妙珍寶，覆以輕軟無價天衣，燒眾天香散眾天花。其中無量百千珍寶光明照耀，以大寶網彌覆其上，寶鈴搖動出和雅音，無量寶蓋雜色繒綵，殊妙幡䋿周匝間列，無量百千花鬘綺帶而以嚴飾，無量百千諸天婇女，種種歌舞以為供養。是諸天樂演微妙音，稱揚菩薩無量功德。無量百千四大天王之所擁護，無量百千釋提桓因之所圍遶，無量百千大梵天王之所讚歎，無量百千拘胝那由他菩薩捧師子座，復為十方無量百千拘胝那由他諸佛如來之所護念。其師子座，從於無量百千拘胝那由他劫諸波羅蜜福德資粮之所生起。
Chapter 4 — The Gateways to the Light of the Dharma Monks, while the Bodhisattva was seeing the family of his birth, he dwelt in the Heaven of Joy in Uccadhvaja, a great celestial palace measuring sixty-four leagues around, where he taught the Dharma to the gods of the Heaven of Joy. The Bodhisattva had come to this great celestial palace where he now addressed all the divine sons of the Heaven of Joy: “Come, gather here,” he said.
 “Come listen to the Bodhisattva’s final teaching on the Dharma, a recollection of the Dharma entitled ‘The Application of Passing.’” [30] Hearing these words, all the divine sons in the Heaven of Joy, along with the assembly of divine maidens, gathered together in the great celestial palace. [F.19.a] There the Bodhisattva blessed the surrounding area, which was as vast as the entire world with its four great continents. The area was so splendid, so beautiful to behold, so filled with ornaments, and so enchanting that all the divine sons of the desire and form realms came to think that their own homes seemed like charnel grounds in comparison. The Bodhisattva was seated upon a lion throne that was utterly resplendent as a result of the ripening of his merit. The base of the throne was bedecked with various precious jewels, and piles of cushions covered in celestial cloth sat upon it. Scented with the fragrant smells of various celestial perfumes and the finest of incense, the throne was covered with colorful and fragrant flowers. It was magnificent indeed, glittering with the light of many hundreds of thousands of precious jewels, draped with nets of priceless gems, and giving off the sound of strings from jeweled chimes. Delightful to behold, the throne radiated the sounds of hundreds of thousands of jeweled bells, and it was covered with many hundreds of thousands of nets made of precious jewels. Hanging from it were many hundreds of thousands of silk streamers, and it was ornamented with many hundreds of thousands of silk tassels and garlands. Hundreds of thousands of divine maidens sang, danced, and played instruments, proclaiming hundreds of thousands of sublime qualities. Hundreds of thousands of guardians of the world stood watch, while hundreds of thousands of Śakras offered prostrations, and hundreds of thousands of Brahmās bowed down before the throne. Billions upon billions of bodhisattvas surrounded it, and billions upon billions of buddhas from the ten directions, infinite in number, focused their attention on it. This throne came about due to the force of the ripening of merit amassed through the perfections carried out over billions upon billions of eons, indeed incalculable eons.
2.
iti hi bhikṣava evaṃguṇasamanvāgate siṃhāsane niṣadya bodhisattvastāṃ mahatīṃ devaparṣadamāmantrayate sma - vyavalokayata mārṣā bodhisattvasya kāyaṃ śatapuṇyalakṣaṇasamalaṃkṛtam / vyavalokayata pūrvadakṣiṇapaścimottarāsvadha ūrdhvaṃ samantāddaśadikṣu aprameyāsaṃkhyeyāgaṇanāsamatikrāntān bodhisattvān, ye tuṣitavarabhavanasthāḥ sarve caramabhavābhimukhā devagaṇaparivṛtāścyavanākāraṃ devatāsaṃharṣaṇaṃ dharmālokamukhaṃ saṃprakāśayanti / adrākṣīt sā sarvā devaparṣad bodhisattvādhisthānena tān bodhisattvān / dṛṣṭvā ca punaryena bodhisattvastena sāñjaliṃ praṇamya pañcamaṇḍalairnamasyanti sma / evaṃ codānamudānayanti (Vaidya 23) sma - sādhu acintyamidaṃ bodhisattvādhisthānaṃ yatra hi nāma vayaṃ vyavalokitamātreṇeyanto bodhisattvān paśyāma iti //
186：1)菩薩適坐，告諸天人及大會眾：諸賢者等！觀此東西南北四維上下十方世界諸兜術天，一生補處咸欲降神；無數百千諸天大眾眷屬圍繞，而侍從之皆令覩焉，僉為班宣法曜道門。2)菩薩威神之所建立，使諸天眾覩於十方，遙稽首禮，各以香華供養神處臨成佛者，五體歸命，稱揚大音讚言：善哉！菩薩之德不可思議，令我等身，一時目覩無量菩薩。
187：1)佛告諸比丘：菩薩坐此功德成就師子之座，告天眾言：汝且觀我百千福聚相好嚴身。2)是時大眾瞻仰尊顏目不暫捨，乃見東西南北四維上下，周遍十方超過數量兜率天宮，各有最後身菩薩將欲下生，無量諸天恭敬圍遶，皆悉演說將沒之相諸法明門。3)爾時大眾既見如是，深生悲喜恭敬稽首，讚言：善哉！我觀尊者，得見如是無量菩薩，皆由尊者神通之力。
Monks, in this way the Bodhisattva sat upon a grand lion throne with these qualities and spoke to the great gathering of gods. “Friends,” he said. [F.19.b] “Look upon the body of the Bodhisattva, adorned as it is with the signs of a hundred merits. Look upon those innumerable and uncountable [31] bodhisattvas who dwell in the ten directions, in the east, south, west, and north, above, below, and all around, and who are now in the sublime realm of the Heaven of Joy. They are all approaching their final existence and, surrounded by an assembly of gods, they each delight the gods with the appearance of their passing, demonstrating the gateway to the light of Dharma. Look upon them, countless, innumerable, and incalculable such as they are.” Then, through the blessings of the Bodhisattva, the entire assembly of gods saw all these bodhisattvas. Observing them, they faced the Bodhisattva, joined their palms, and bowed down before him. Prostrating with their entire bodies, they exclaimed, “How wondrous! The blessings of the Bodhisattva are indeed inconceivable, for we can see all these bodhisattvas by merely directing our gaze.”
3.
atha bodhisattvaḥ punarapi tāṃ mahatīṃ devaparṣadamāmantryaivamāha - tena hi mārṣāḥ śṛṇuta cyutyākāraṃ devatāsaṃharṣaṇaṃ dharmālokamukhaṃ yadete bodhisattvā ebhyo devaputrebhyo bhāṣante / aṣṭottaramidaṃ mārṣā dharmālokamukhaṃ śataṃ yadavaśyaṃ bodhisattvena cyavanakālasamaye devaparṣadi saṃprakāśayitavyam / katamattadaṣṭottaraśatam? yaduta śraddhā mārṣā dharmālokamukhamabhedyāśayatāyai saṃvartate / prasādo dharmālokamukhamāvilacittaprasādanatāyai saṃvartate / prāmodyaṃ dharmālokamukhaṃ prasiddhyai saṃvartate / prīti dharmālokamukhaṃ cittaviśuddhyai saṃvartate / kāyasaṃvaro dharmālokamukhaṃ trikāyapariśuddhyai saṃvartate / vāksaṃvaro dharmālokamukhaṃ caturvāgdoṣaparivarjanatāyai saṃvartate / manaḥsaṃvaro dharmālokamukhamabhidhyāvyāpādamithyādṛṣṭiprahāṇāya saṃvartate / buddhānusmṛtidharmālokamukhaṃ buddhadarśanaviśuddhyai saṃvartate / dharmānusmṛti dharmālokamukhaṃ dharmadeśanāviśuddhyai saṃvartate / saṃghānusmṛti dharmālokamukhaṃ nyāyākramaṇatāyai saṃvartate /
186：於時菩薩告諸天眾人等：善聽！何故名曰法曜道門？皆曰：不及，惟分別之。法曜道門有八百事，臨欲降神為諸天說。何謂八百？1)至誠法門，性行成就，無所破壞。2)妙喜法門，悅非時心。3)欣樂法門，成就篤信。4)愛敬法門，心自然淨。5)護身法門，淨於三事。6)護口法門，四善不毀。7)護意法門，棄嫉恚癡。8)念佛法門，見十方佛。9)念法法門，覩法清淨。10)念眾法門，趣入寂滅。
187：菩薩告言：汝等諦聽！如諸菩薩各為天眾，說將沒相諸法明門，安慰天人；我今亦當為汝等說諸法明門，有一百八。何等名為百八法門？1)信是法門，意樂不斷故；2)淨心是法門，除亂濁故；3)喜是法門，安隱心故；4)愛樂是法門，心清淨故；5)身戒是法門，除三惡故；6)語戒是法門，離四過故；7)意戒是法門，斷三毒故；8)念佛是法門，見佛清淨故；9)念法是法門，說法清淨故；10)念僧是法門，證獲聖道故；
The Bodhisattva then addressed the great assembly of gods with the following words: “Friends, please listen to the gateways to the light of the Dharma that delight the gods with the form of their passing, which these bodhisattvas teach the divine sons. There are 108 gateways to the light of the Dharma, and they must be taught without fail to a gathering of gods by a bodhisattva at the time of his passing. What are these one hundred and eight gateways? They are as follows:
1)Faith, my friends, is a gateway to the light of Dharma, for with it one’s mind is unshakable.
2)Inspiration is a gateway to the light of the Dharma, for with it the mind is divested of impurities.
3) Supreme joy is a gateway to the light of the Dharma, for with it the body becomes extremely pliable.
4) Contentment is a gateway to the light of the Dharma, for with it the mind becomes pure.
5) Physical restraint is a gateway to the light of the Dharma, for with it the three physical faults are purified.
6) Verbal restraint is a gateway to the light of the Dharma, for with it the four verbal faults are relinquished.
7) Mental restraint is a gateway to the light of the Dharma, for with it covetousness, malice, and misguided views are abandoned. [F.20.a]
8) Recollection of the Buddha is a gateway to the light of the Dharma, for it leads to the pure perception of the Buddha.
9) Recollection of the Dharma is a gateway to the light of the Dharma, for it leads to the pure teaching of the Dharma.
10) Recollection of the Saṅgha is a gateway to the light of the Dharma, for it stops one from transgressing the rules.
4.
tyāgānusmṛti dharmālokamukhaṃ sarvopadhipratiniḥsargāyai saṃvartate / śīlānusmṛti dharmālokamukhaṃ praṇidhānaparipūrtyai saṃvartate / devatānusmṛti dharmālokamukhamudāracittatāyai saṃvartate / maitrī dharmālokamukhaṃ sarvopadhikapuṇyakriyāvastvabhibhāvanatāyai saṃvartate / karuṇā dharmālokamukhavihiṃsāparamatāyai saṃvartate / muditā dharmālokamukhaṃ sarvāratyapakarṣaṇatāyai saṃvartate / upekṣā dharmālokamukhaṃ kāmajugupsanatāyai saṃvartate / anityapratyavekṣā dharmālokamukhaṃ kāmarūpyārūpyarāgasamatikramāya saṃvartate / duḥkhapratyavekṣā dharmālokamukhaṃ praṇidhānasamucchedāya saṃvartate / anātmapratyavekṣā dharmālokamukhamātmānabhiniveśanatāyai saṃvartate /
186：11)念施法門，威神普至。12)念戒法門，具足所願。13)念天法門，令心清淨。14)慈心法門，化之立德。15)悲心法門，第一無害。16)歡然法門，不毀他人。17)其護法門，穢厭愛欲。18)非常法門，能越欲色。19)觀苦法門，除斷所願。20)無我法門，無所猗著。
187：11)念捨是法門，棄一切事故；12)念戒是法門，諸願滿足故；13)念天是法門，起廣大心故；14)慈是法門，超映一切諸福事業故；15)悲是法門，增上不害故；16)喜是法門，離一切憂惱故；17)捨是法門，自離五欲及教他離故；18)無常是法門，息諸貪愛故；19)苦是法門，願求永斷故；20)無我是法門，不著我故；
11) Recollection of giving is a gateway to the light of the Dharma, for it leads one to let go of all material things.
12) Recollection of discipline is a gateway to the light of the Dharma, for it leads to the fulfillment of aspirations.
13) Recollection of the divine is a gateway to the light of the Dharma, for it leads to a vast mindset. [32]
14) Love is a gateway to the light of the Dharma, for it surpasses all things created by merit based on material things.
15) Compassion is a gateway to the light of the Dharma, for it leads one to take up nonviolence.
16) Joy is a gateway to the light of the Dharma, for it clears away all displeasure.
17) Equanimity is a gateway to the light of the Dharma, for it leads to contempt for desire.
18) Investigating impermanence is a gateway to the light of the Dharma, for it leads to the transcendence of the attachment of the desire, form, and formless realms.
19) Investigating suffering is a gateway to the light of the Dharma, for it leads to the cessation of misguided goals.
20) Investigating the absence of self is a gateway to the light of the Dharma, for it eliminates overt fixation on the self.
5.
śāntapratyavekṣā dharmālokamukhamanunayāsaṃghukṣaṇatāyai saṃvartate / hrī dharmālokamukhamadhyātmopaśamāya saṃvartate / apatrāpyaṃ dharmālokamukhaṃ bahirdhāpraśamāya saṃvartate / satyaṃ dharmālokamukhaṃ devamanuṣyāvisaṃvādanatāyai saṃvartate / bhūtaṃ dharmālokamukhamātmāvisaṃvādanatāyai saṃvartate / dharmacaraṇaṃ dharmālokamukhaṃ dharmapratiśaraṇatāyai saṃvartate / triśaraṇagamanaṃ dharmālokamukhaṃ tryapāyasamatikramāya saṃvartate / kṛtajñatā dharmālokamukhaṃ kṛtakuśalamūlāvipraṇāśāya saṃvartate / kṛtaveditā dharmālokamukhaṃ parābhimanyatāyai saṃvartate / ātmajñatā dharmālokamukhamātmānutkarṣaṇatāyai saṃvartate /
186：21)觀音法門，消不直心。22)觀慚法門，除滅內行。23)觀耻法門，寂消外行。24)觀誠法門，不欺天人。25)觀實法門，不親己身。26)觀行法門，道御法行。27)觀三寶法門，淨滅三塗。28)觀了達法門，不失德本。29)觀作法門，不輕他人。30)解己法門，不自毀身。
187：21)寂滅是法門，不令貪愛增長故；22)慚是法門，內清淨故；23)愧是法門，外清淨故；24)諦是法門，不誑人天故；25)實是法門，不自欺誑故；26)法行是法門，依於法故；27)三歸是法門，超三惡趣故；28)知所作是法門，已立善根不令失壞故；29)解所作是法門，不因他悟故；30)自知是法門，不自矜高故；
21) Investigating peace is a gateway to the light of the Dharma, for it dampens the flames of passion.
22) Having a good conscience is a gateway to the light of the Dharma, for it brings complete inner peace.
23) Modesty is a gateway to the light of the Dharma, for it brings complete peace in others.
24) Truth is a gateway to the light of the Dharma, for with it gods and humans are not deceived.
25) The authentic is a gateway to the light of the Dharma, for with it one is not deceived.
26)  Dharma practice is a gateway to the light of the Dharma, for with it one relies upon the Dharma.
27)  Going to the Three Jewels for refuge is a gateway to the light of the Dharma, for it enables one to transcend the three lower realms.
28)  Acknowledging the kindness of others is a gateway to the light of the Dharma, for it ensures that the basic virtues one has engaged in do not go to waste.
29)  Gratitude is a gateway to the light of the Dharma, [F.20.b] for it leads one to not condemn others.
30)  Knowing oneself is a gateway to the light of the Dharma, for it leads one to not praise oneself.
6.
sattvajñatā dharmālokamukhaṃ parāpatsamānatāyai saṃvartate / dharmajñatā dharmālokamukhaṃ dharmānudharmapratipattyai saṃvartate / kālajñatā dharmālokamukhamamoghadarśanatāyai saṃvartate / nihatamānatā dharmālokamukhaṃ jñānatāparipūrtyai saṃvartate / apratihatacittatā dharmālokamukhamātmaparānurakṣaṇatāyai saṃvartate / anupanāho dharmālokamukhamakaukṛtyāya saṃvartate / adhimukti dharmālokamukhamavicikitsāparamatāyai saṃvartate / aśubhapratyavekṣā dharmālokamukhaṃ kāmavitarkaprahāṇāya saṃvartate / avyāpādo dharmālokamukhaṃ vyāpādavitarkaprahāṇāya saṃvartate / (Vaidya 24) amoho dharmālokamukhaṃ sarvājñānavidhamanatāyai saṃvartate /
186：31)曉人法門，不非他人。32)分別法門，奉行道法。33)知時法門，終不虛妄。34)棄自大法門，具足聖慧。35)捨害法門，不慢彼我。36)棄結法門，無有猶豫。37)好樂法門，不懷狐疑。38)棄不淨法門，棄貪欲想。39)無諍法門，斷鬪訟意。40)無虛法門，度無中傷。
187：31)知眾生是法門，不輕毀他故；32)知法是法門，隨法修行故；33)知時是法門，無癡暗見故；34)破壞憍慢是法門，智慧滿足故；35)無障碍心是法門，防護自他故；36)不恨是法門，由不悔故；37)勝解是法門，無疑滯故；38)不淨觀是法門，斷諸欲覺故；39)不瞋是法門，斷恚覺故；40)無癡是法門，破壞無智故；
31) Knowing sentient beings is a gateway to the light of the Dharma, for it leads one to not belittle others.
32) Knowing the Dharma is a gateway to the light of the Dharma, for it leads one to apply the Dharma assiduously and in the correct manner.
33) Knowing the right time is a gateway to the light of the Dharma, for it ensures that seeing will be meaningful.
34) Conquering pride is a gateway to the light of the Dharma, for it leads to the perfection of wisdom.
35) A mind free from vindictiveness is a gateway to the light of the Dharma, for it al-26 lows one to protect both oneself and others.
36) Not holding grudges is a gateway to the light of the Dharma, for it allows one to be free from regret.
37) Sincere interest is a gateway to the light of the Dharma, for it enables one to make great effort and be free from doubt.
38) Investigating repulsiveness is a gateway to the light of the Dharma, for it enables one to dispense with thoughts about what one desires.
39) Absence of malice is a gateway to the light of the Dharma, for it enables one to dispense with vengeful thoughts. [33]
40) Absence of stupidity is a gateway to the light of the Dharma, for it clears away ignorance.
7.
dharmārthikatā dharmālokamukhamarthapratiśaraṇatāyai saṃvartate / dharmakāmatā dharmālokamukhaṃ lokapratilambhāya saṃvartate / śrutaparyeṣṭi dharmālokamukhaṃ yoniśodharmapratyavekṣaṇatāyai saṃvartate / samyakprayogo dharmālokamukhaṃ samyakpratipattyai saṃvartate / nāmarūpaparijñā dharmālokamukhaṃ sarvasaṅgasamatikramāya saṃvartate / hetudṛṣṭisamuddhāto dharmālokamukhaṃ vidyādhimuktipratilambhāya saṃvartate / anunayapratighaprahāṇaṃ dharmālokamukhamanunnāmāvanāmanatāyai saṃvartate / skandhakauśalyaṃ dharmālokamukhaṃ duḥkhaparijñānatāyai saṃvartate / dhātusamatā dharmālokamukhaṃ samudayaprahāṇāya saṃvartate / āyatanāpakarṣaṇaṃ dharmālokamukhaṃ mārgabhāvanatāyai saṃvartate /
186：41)法義法門，決了諸義。42)樂法法門，逮法光明。43)求聞法門，淨觀諸法。44)應正法門，奉行平等。45)斷名色法門，度諸罣礙，46)厭寶法門，成立慧解。47)捨著法門，不猗名稱。48)暢陰法門，別諸惡行。
187：41)求法是法門，依止於義故；42)樂法是法門，證契明法故；43)多聞是法門，如理觀察故；44)方便是法門，正勤修行故；45)遍知名色是法門，超過一切和合愛著故；46)拔除因見是法門，證得解脫故；47)斷貪瞋是法門，不著癡垢故；48)妙巧是法門，遍知苦故；49)界性平等是法門，由永斷集故；50)不取是法門，勤修正道故；
41) Pursuit of the Dharma is a gateway to the light of the Dharma, for it enables one to rely upon the meaning.
42) Desiring the Dharma is a gateway to the light of the Dharma, for it leads one to connect to the light of the Dharma.
43) Seeking to listen is a gateway to the light of the Dharma, for it enables one to investigate the Dharma precisely and in the correct manner.
44) Correct application is a gateway to the light of the Dharma, for it leads to the right conduct.
45) Knowledge of names and forms is a gateway to the light of the Dharma, for it enables one to transcend all attachment.
46) Conquering views about causes is a gateway to the light of the Dharma, for it leads to the attainment of awareness and complete liberation.
47) The elimination of attachment and aversion is a gateway to the light of the Dharma, for it eliminates judgmental thoughts.
48) Expertise concerning the aggregates is a gateway to the light of the Dharma, for it leads to thorough understanding of suffering.
49) Equality of the elements is a gateway to the light of the Dharma, for it leads to the relinquishment of the source of suffering.
50) Withdrawal of the senses is a gateway to the light of the Dharma, for it leads one to meditate on the path. [F.21.a]
8.
anutpādakṣānti dharmālokamukhaṃ nirodhasākṣātkriyāyai saṃvartate / kāyagatānusmṛti dharmālokamukhaṃ kāyavivekatāyai saṃvartate / vedanāgatānusmṛti dharmālokamukhaṃ sarvaveditapratipraśrabdhyai saṃvartate / cittagatānusmṛti dharmālokamukhaṃ māyopamacittapratyavekṣaṇatāyai saṃvartate / dharmagatānusmṛti dharmālokamukhaṃ vitimirajñānatāyai saṃvartate / catvāri samyakprahāṇāni dharmālokamukhaṃ sarvākuśaladharmaprahāṇāya sarvakuśaladharmaparipūrtyai saṃvartate / catvāra ṛddhipādā dharmālokamukhaṃ kāyacittalaghutvāya saṃvartate / śraddhendriyaṃ dharmālokamukhamaparapraṇeyatāyai saṃvartate / vīryendriyaṃ dharmālokamukhaṃ suvicintitajñānatāyai saṃvartate / smṛtīndriyaṃ dharmālokamukhaṃ sukṛtakarmatāyai saṃvartate / samādhīndriyaṃ dharmālokamukhaṃ cittavimuktyai saṃvartate /
186：49)身意法門，其體宴靜。50)念通法門，拔諸痛痒。51)心趣法門，觀心如幻。52)意止法門，慧照眾冥。53)意斷法門，捨不善本。54)神足法門，身心輕便。55)信根法門，不願他人。56)進根法門，善釋慧明。57)意根法門，善造道業。58)定意法門，解心諸脫。
187：51)無生忍是法門，於滅作證故；52)身念住是法門，分㭊觀身故；53)受念住是法門，離一切受故；54)心念住是法門，智出障翳故；55)四正勤是法門，斷一切惡修一切善故；56)四神足是法門，身心輕利故；57)信是法門，非邪所引故；58)精進是法門，善思察故；59)念根是法門，善業所作故；60)定根是法門，由心解脫故；
51) Acceptance of nonarising is a gateway to the light of the Dharma, for it leads to the actualization of cessation.
52) Mindfulness of the body is a gateway to the light of the Dharma, for it leads to physical isolation.
53) Mindfulness of the sensations is a gateway to the light of the Dharma, for it leads to the cessation of all sensations.
54) Mindfulness of the mind is a gateway to the light of the Dharma, for it leads to a precise understanding of the mind’s illusory nature.
55) Mindfulness of the phenomena is a gateway to the light of the Dharma, for it leads to unimpaired wisdom.
56) The four thorough relinquishments are gateways to the light of the Dharma, for they enable one to relinquish all nonvirtuous qualities and to perfect all virtuous qualities.
57) The four bases of miraculous power are gateways to the light of the Dharma, for27 they lead to lightness of body and mind.
58) The faculty of faith is a gateway to the light of the Dharma, for it leads one to not depend on the guidance of others.
59) The faculty of diligence is a gateway to the light of the Dharma, for it endows one with the wisdom of realization. [34]
60) The faculty of mindfulness is a gateway to the light of the Dharma, for it leads one to engage in wholesome deeds.
61) The faculty of absorption is a gateway to the light of the Dharma, for it leads to the liberation of mind.
9.
prajñendriyaṃ dharmālokamukhaṃ pratyavekṣaṇajñānatāyai saṃvartate / śraddhābalaṃ dharmālokamukhaṃ mārabalasamatikramāya saṃvartate / vīryabalaṃ dharmālokamukhamavaivartikatāyai saṃvartate / smṛtibalaṃ dharmālokamukhamasaṃhāryatāyai saṃvartate / samādhibalaṃ dharmālokamukhaṃ sarvavitarkaprahāṇāya saṃvartate / prajñābalaṃ dharmālokamukhamanavamūḍhyatāyai saṃvartate / smṛtisaṃbodhyaṅgaṃ dharmālokamukhaṃ yathāvaddharmaprajānatāyai saṃvartate / dharmapravicayasaṃbodhyaṅgaṃ dharmālokamukhaṃ sarvadharmaparipūrtyai saṃvartate / vīryasaṃbodhyaṅgaṃ dharmālokamukhaṃ suvicitrabuddhitāyai saṃvartate / prītisaṃbodhyaṅgaṃ dharmālokamukhaṃ samādhyāyikatāyai saṃvartate /
186：59)智慧法門，現成明哲。60)信力法門，越魔威勢。61)進力法門，而不還迴。62)意力法門，未曾忘捨。63)定力法門，滅眾妄想。64)智力法門，周旋往來。65)意覺法門，解真諦法。66)覺意法門，普曜諸法。67)進覺法門，積行佛道。68)喜覺法門，修平等行。
187：61)慧根是法門，智現前證故；62)信力是法門，能遍超魔力故；63)精進力是法門，不退轉故；64)念力是法門，不遺忘故；65)定力是法門，斷一切覺故；66)慧力是法門，無能損壞故；67)念覺分是法門，如實住法故；68)擇法覺分是法門，圓滿一切法故；69)精進覺分是法門，智決定故；70)喜覺分是法門，三昧安樂故；
62)  The faculty of knowledge is a gateway to the light of the Dharma, for it leads to the wisdom of direct perception.
63)  The power of faith is a gateway to the light of the Dharma, for it leads to the thorough transcendence of the power of Māra.
64)  The power of diligence is a gateway to the light of the Dharma, for with it one will not turn back.
65)  The power of mindfulness is a gateway to the light of the Dharma, for with it one will not be led astray.
66)  The power of absorption is a gateway to the light of the Dharma, for with it one will relinquish all discursive thinking.
67)  The power of knowledge is a gateway to the light of the Dharma, for with it one will not be easily deceived.
68)  The aspect of awakening of complete mindfulness is a gateway to the light of the Dharma, for it enables one to understand the Dharma as it is.
69)  The aspect of awakening of the complete discernment of the Dharma is a gateway to the light of the Dharma, for it enables one to accomplish all Dharmas.
70)  The aspect of awakening of complete diligence is a gateway to the light of the Dharma, for it endows one with the intelligence of perfect realization. [F.21.b]
71)  The aspect of awakening of complete joy is a gateway to the light of the Dharma, for it enables one to accomplish absorption.
10.
praśrabdhisaṃbodhyaṅgaṃ dharmālokamukhaṃ kṛtakaraṇīyatāyai saṃvartate / samādhisaṃbodhyaṅgaṃ dharmālokamukhaṃ samatānubodhāya saṃvartate / upekṣāsaṃbodhyaṅgaṃ dharmālokamukhaṃ sarvopapattijugupsanatāyai saṃvartate / samyagdṛṣṭi dharmālokamukhaṃ nyāyākramaṇatāyai saṃvartate / samyaksaṃkalpo dharmālokamukhaṃ sarvakalpavikalpaparikalpaprahāṇāya saṃvartate / samyagvāg dharmālokamukhaṃ sarvākṣararutaghoṣavākyapathapratiśrutkāsamatānubodhanatāyai saṃvartate / samyakkarmānto dharmālokamukhamakarmāvipākatāyai saṃvartate / samyagājīvo dharmālokamukhaṃ sarveṣaṇapratipraśrabdhyai saṃvartate / samyagvyāyāmo dharmālokamukhaṃ paratīragamanāya saṃvartate /
186：69)信覺法門，所作已辦。70)定覺意法門，暢諸法行。71)護覺法門，度諸所生。72)正見法門，好樂入寂。73)正念法門，棄若干想。74)正言法門，曉了一切諸有音聲猶如呼響。75)正治法門，無報應罪。76)正業法門，息諸罣礙。77)正便法門，消眾欲意。78)正意法門，入無志念。
187：71)輕安覺分是法門，所作成辦故；72)定覺分是法門，平等覺悟一切法故；73)捨覺分是法門，厭離一切受故；74)正見是法門，超證聖道故；75)正思惟是法門，永斷一切分別故；76)正語是法門，一切文字平等覺悟故；77)正業是法門，無業果報故；78)正命是法門，離一切希求故；79)正精進是法門，專趣彼岸故；80)正念是法門，無念無作無意故；
72)  The aspect of awakening of complete agility is a gateway to the light of the Dharma, for it enables one to accomplish one’s endeavors.
73)  The aspect of awakening of complete absorption is a gateway to the light of the Dharma, for it enables one to comprehend the equality of all phenomena.
74)  The aspect of awakening of complete equanimity is a gateway to the light of the Dharma, for it leads to distaste for all births.
75)  Right view is a gateway to the light of the Dharma, for it prevents one from transgressing the rules.
76)  Right resolve is a gateway to the light of the Dharma, for it leads one to relinquish all thoughts, concepts, and ideas.
77) Right speech is a gateway to the light of the Dharma, for it leads one to realize that all words, sounds, language, and speech are like echoes.
78) Right action is a gateway to the light of the Dharma, for it leads to the absence of karma and the absence of ripening.
79)  Right livelihood is a gateway to the light of the Dharma, for it leads one to cease all pursuits.
80)  Right effort is a gateway to the light of the Dharma, for it leads one to reach the other shore.
81)  Right mindfulness is a gateway to the light of the Dharma, for it leads to the absence of mindlessness and mental engagements.
11.
samyaksmṛti dharmālokamukhamasmṛtyamanasikāratāyai saṃvartate / samyaksamādhi dharmālokamukhamakopyacetaḥsamādhipratilambhāya saṃvartate / bodhicittaṃ dharmālokamukhaṃ triratnavaṃśānupacchedāya saṃvartate / āśayo dharmālokamukhaṃ hīnayānāspṛhaṇatāyai saṃvartate / adhyāśayo dharmālokamukhamudārabuddhadharmādyālambanatāyai (Vaidya 25) saṃvartate / prayogo dharmālokamukhaṃ sarvakuśaladharmaparipūrtyai saṃvartate / dānapāramitā dharmālokamukhaṃ lakṣaṇānuvyañjanabuddhakṣatrapariśuddhyai matsarisattvaparipācanatāyai saṃvartate / śīlapāramitā dharmālokamukhaṃ sarvākṣaṇāpāyasamatikramāya duḥśīlasattvaparipācanatāyai saṃvartate / kṣāntipāramitā dharmālokamukhaṃ sarvavyāpādakhiladoṣamānamadadarpaprahāṇāya vyāpannacittasattvaparipācanatāyai saṃvartate / vīryapāramitā dharmālokamukhaṃ sarvakuśalamūladharmāraṅgottāraṇāya kuśīdasattvaparipācanatāyai saṃvartate / dhyānapāramitā dharmālokamukhaṃ sarvajñānābhijñotpādāya vikṣiptacittasattvaparipācanatāyai saṃvartate /
186：79)正定法門，逮得三昧無有瞋恨。80)道心法門，不斷三寶教。81)淨性法門，不樂餘乘。82)聖達法門，微妙佛法心無結網。83)應時法門，普具諸法。84)施度無極法門，備成相好佛土清淨勸化慳嫉。85)戒度無極法門，悉度眾惡八難之處攝諸犯禁。86)忍度無極法門，心和調柔攝諸恚怒。87)進度無極法門，奉眾善德攝諸懈怠。88)禪度無極法門，興顯一切一心脫門，定意神通攝諸亂意。
187：81)正定是法門，證得三昧不傾動故；82)菩提心是法門，紹三寶種使不斷故；83)大意樂是法門，不求下乘故；84)增上意樂是法門，緣無上廣大法故；85)方便正行是法門，圓滿一切善根故；86)檀波羅蜜是法門，成就相好淨佛國土，教化眾生除慳悋故；87)尸波羅蜜是法門，超過一切惡道難處，教化眾生守禁戒故；88)羼提波羅蜜是法門，永離憍慢瞋恚等一切煩惱，教化眾生斷諸結故；89)毘離耶波羅蜜是法門，成就引發一切善法，教化眾生除嬾惰故；90)禪波羅蜜是法門，出生一切禪定神通，教化亂意眾生故；
82)  Right absorption is a gateway to the light of the Dharma, for it leads to the attainment of the absorption of an undisturbed mind.
83)  The mind of awakening is a gateway to the light of the Dharma, for it ensures the continuity of the line of the Three Jewels.
84)  Intention is a gateway to the light of the Dharma, for it leads to a lack of desire for the Lesser Vehicle.
85)  Superior intention is a gateway to the light of the Dharma, for it leads to a distinct focus on the vast Buddhadharma.
86)  Application is a gateway to the light of the Dharma, for it leads to the perfection of all virtuous qualities.
87)  The perfection of generosity is a gateway to the light of the Dharma, for it leads to the sublime marks and signs, to the complete purity of the buddha realms, and to the thorough ripening of those sentient beings that are greedy.
88)   The perfection of discipline is a gateway to the light of the Dharma, [F.22.a] for it enables one to transcend all the restricted and lower states of existence and to ripen [35] those sentient beings with lax discipline.
89) The perfection of patience is a gateway to the light of the Dharma, for it enables one to relinquish malice, aggression, anger, pride, arrogance, and conceit, and to ripen those sentient beings that harbor malice.
90)  The perfection of diligence is a gateway to the light of the Dharma, for it enables one to practice all virtuous endeavors and to ripen those sentient beings that are lazy.
91)  The perfection of concentration is a gateway to the light of the Dharma, for it enables one to give rise to all states of equipoise and superknowledge and to ripen those sentient beings that are distracted.
12.
prajñāpāramitā dharmālokamukhamavidyāmohatamondhakāropalambhadṛṣṭiprahāṇāya duṣprajñasattvaparipācanatāyai saṃvartate / upāyakauśalaṃ dharmālokamukhaṃ yathādhimuktasattveryāpathasaṃdarśanāya sarvabuddhadharmāvidhamanatāyai saṃvartate / catvāri saṃgrahavastūni dharmālokamukhaṃ sattvasaṃgrahāya saṃbodhiprāptasya ca dharmasaṃpratyavekṣaṇatāyai saṃvartate / sattvaparipāko dharmālokamukhamātmasukhānadhyavasānāyāparikhedatāyai saṃvartate / saddharmaparigraho dharmālokamukhaṃ sarvasattvasaṃkleśaprahāṇāya saṃvartate / puṇyasaṃbhāro dharmālokamukhaṃ sarvasattvopajīvyatāyai saṃvartate / jñānasaṃbhāro dharmālokamukhaṃ daśabalapratipūrtyai saṃvartate / śamathasaṃbhāro dharmālokamukhaṃ tathāgatasamādhipratilambhāya saṃvartate / vidarśanāsaṃbhāro dharmālokamukhaṃ prajñācakṣuḥpratilambhāya saṃvartate / pratisaṃvidavatāro dharmālokamukhaṃ dharmacakṣuḥpratilambhāya saṃvartate /
186：89)智度無極法門，捨眾無明陰蔽窈冥邪見羅網攝諸惡智。90)善權法門，隨眾所好而現威儀，普攝一切諸佛聖慧。91)四恩法門，攝諸眾生使成佛道，正法由己。92)四等法門，慈悲喜護以斯四等攝諸偏黨。93)化眾法門，安己弘誓而不懈惓。94)護法法門，蠲除一切眾生塵勞。95)積德法門，眾生戴仰。96)聖品法門，具足十力。97)寂然法門，成如來定。98)其觀法門，慧眼訓誨。99)分別辯法門，成就法眼。
187：91)般若波羅蜜是法門，永斷無明有所得見，教化愚癡暗蔽惡慧眾生故；92)方便善巧是法門，隨諸眾生種種意解，現諸威儀及示一切佛法安立故；93)四攝事是法門，攝諸群生令求趣證大菩提法故；94)成熟眾生是法門，不著己樂利他無倦故；95)受持正法是法門，斷一切眾生雜染故；96)福德資糧是法門，饒益一切眾生故；97)智慧資糧是法門，圓滿十力故；98)奢摩他資糧是法門，證得如來三昧故；99)毘鉢舍那資糧是法門，獲得慧眼故；100)無碍解是法門，獲得法眼故；
92)  The perfection of knowledge is a gateway to the light of the Dharma, for it enables one to relinquish the dark fog of ignorance and stupidity, to abandon incorrect views, and to ripen sentient beings with incorrect knowledge.
93)  Skillful means are gateways to the light of the Dharma, for they enable one to teach modes of conduct that accord with the interests of sentient beings and to practice all the teachings of the Buddha.
94)  The four ways of attracting students are gateways to the light of the Dharma, for they gather sentient beings and turn them into suitable recipients for the Dharma that comes from the discovery of awakening.
95)  Ripening sentient beings is a gateway to the light of the Dharma, for it enables one to not be attached to one’s own happiness and to be free from discouragement.
96)  Grasping the true Dharma is a gateway to the light of the Dharma, for it enables one to eliminate the afflictions of all sentient beings.
97)  The accumulation of merit is a gateway to the light of the Dharma, for it enables one to nurture all sentient beings.
98)  The accumulation of wisdom is a gateway to the light of the Dharma, for it perfects the ten powers.29
99)  The accumulation of calm abiding is a gateway to the light of the Dharma, for it leads to the attainment of the absorption of the thus-gone ones.
100)  The accumulation of insight is a gateway to the light of the Dharma, for it leads to the attainment of the eye of knowledge.
101)  Accessing authentic discerning awareness is a gateway to the light of the Dharma, for it leads to the attainment of the eye of Dharma. [F.22.b]

13.
pratiśaraṇāvatāro dharmālokamukhaṃ buddhacakṣuḥpariśuddhyai saṃvartate / dhāraṇīpratilambho dharmālokamukhaṃ sarvabuddhabhāṣitādhāraṇatāyai saṃvartate / pratibhānapratilambho dharmālokamukhaṃ sarvasattvasubhāṣitasaṃtoṣaṇāyai saṃvartate / ānulomikadharmakṣānti dharmālokamukhaṃ sarvabuddhadharmānulomanatāyai saṃvartate / anutpattikadharmakṣānti dharmālokamukhaṃ vyākaraṇapratilambhāya saṃvartate / avaivartikabhūmi dharmālokamukhaṃ sarvabuddhadharmapratipūrtyai saṃvartate / bhūmerbhūmisaṃkrāntijñānaṃ dharmālokamukhaṃ sarvajñajñānābhiṣekatāyai saṃvartate / abhiṣekabhūmi dharmālokamukhamavakramaṇajanmābhiniṣkramaṇaduṣkaracaryābodhimaṇḍopasaṃkramaṇamāra - dhvaṃsanabodhivibodhanadharmacakrapravartanamahāparinirvāṇasaṃdarśanatāyai saṃvartate / idaṃ tanmārṣā aṣṭottaraṃ dharmālokamukhaśataṃ yadavaśyaṃ bodhisattvena cyavanakālasamaye devaparṣadi saṃprakāśayitavyam //
186：100)道御法門，具足佛眼。101)總持法門，奉行諸佛之所頒宣。102)辯才法門，所可敷演悅眾生心。103)順忍法門，順化諸法。104)不起法忍法門，輙得更決。105)不退轉地法門，備諸佛法。106)從住至住法門，至阿惟顏一切智。107)業無餘法門，處胎出家，詣佛樹下，惟諸仁等，略說其要，是為八百法曜法門。
187：101)決擇是法門，佛眼清淨故；102)陀羅尼是法門，能持一切佛法故；103)辯才是法門，巧說言詞令一切眾生歡喜滿足故；104)順法忍是法門，隨順一切佛法故；105)無生法忍是法門，得授記莂故；106)不退轉地是法門，圓滿一切佛法故；107)諸地增進是法門，受一切智位故；108)灌頂是法門，從兜率天下生，入胎初生出家苦行，詣菩提場降魔成佛，轉正法輪起大神通，從忉利天下現入涅槃故。是故菩薩將下生時，於天眾中說如斯法。
102)  Accessing the trustworthy is a gateway to the light of the Dharma, for it leads to the purity of the eye of the Buddha.
103)  The attainment of dhāraṇī is a gateway to the light of the Dharma, for it enables one to retain everything said by the Buddha.
104) The attainment of confidence is a gateway to the light of the Dharma, for it enables one to satisfy all sentient beings by offering them clear explanations.
105) Acceptance of the concordant Dharma is a gateway to the light of the Dharma, for it leads to being in accord with the entirety of the Buddhadharma.
106)  Acceptance of the Dharma of nonarising is a gateway to the light of the Dharma, for it leads to the attainment of prophecy.
107)  The ground of nonreturning is a gateway to the light of the Dharma, for it leads to the complete perfection of the entirety of the Buddhadharma. [36]
108)  The wisdom that evolves from ground to ground is a gateway to the light of the Dharma, for it leads to being empowered with the wisdom of omniscience.
109) The ground of empowerment is a gateway to the light of the Dharma, for it leads one to be conceived in the womb, to be born, to manifest in the world, to undergo austerities, to go to the seat of awakening, to tame Māra, to attain complete awakening, to turn the wheel of Dharma, and to manifest great parinirvāṇa.
14.
asmin khalu punarbhikṣavo dharmālokamukhaparivarte bodhisattvena nirdiśyamāne tasyāṃ devaparṣadi caturaśīterdevaputrasahasrāṇāmanuttarāyāṃ samyaksaṃbodhau cittānyutpadyante / dvātriṃśateśca devaputrasahasrāṇāṃ pūrvaparikarmakṛtānāmanutpattikeṣu dharmeṣu kṣāntipratilambho 'bhūt / ṣaṭtriṃśateśca devaputranayutānāṃ virajo vigatamalaṃ dharmeṣu dharmacakṣurviśuddham / sarvāvacca tuṣitavarabhavanaṃ jānumātraṃ divyaiḥ puṣpaiḥ saṃchāditamabhūt //
iti hi bhikṣavo bodhisattvastasyā devaparṣado bhūyasyā mātrayā saṃharṣaṇārthaṃ tasyāṃ velāyāmimāṃ gāthāmabhāṣata -(Vaidya 26)
186：菩薩大士臨降神時，為諸天子講說此法。說是法門品時，八萬四千天子發無上正真道心，三十萬二千天子宿殖德本，尋時逮成無從生忍，三十六載諸天子等遠塵離垢諸法眼淨，兜術諸天咸皆欣然，皆散天華積至于膝。如是比丘，于時菩薩，為大天眾勸助若滋，咨嗟說偈：
187：諸比丘！菩薩說是諸法明門之時，於彼會中，八萬四千天子發阿耨多羅三藐三菩提心；三萬二千天子得無生法忍；三萬六千那由他天子於諸法中遠塵離垢得法眼淨。兜率諸天皆散妙花積至于膝。諸比丘！菩薩又欲令諸天眾深心歡喜而說頌曰：
 “These, friends, are known as the 108 gateways to the light of the Dharma, which a bodhisattva must teach to the assembly of gods at the time of his passing.” Monks, when the Bodhisattva taught this chapter, “The Gateways to the Light of the Dharma,” out of the assembly of gods, 84,000 divine sons gave rise to the mind of unexcelled, perfect and complete awakening. The 32,000 divine sons who had previously been trained gained acceptance that phenomena are nonarising. The 360 million divine sons gained the pure eye regarding phenomena, unblemished and untainted. The entire fine realm of the Heaven of Joy was covered in celestial flowers up to one’s knees. Monks, at that time the Bodhisattva uttered these verses in order to bring even more joy to the assembly of gods: [F.23.a]
15.
tuṣitavarabhavananilayādyadā cyavati nāyakaḥ puruṣasiṃhaḥ /
āmantrayate devān pramādamakhilaṃ visarjayata // Lal_4.1 //
yā kāci rativiyūhā divyā mahasā vicintitā śrīmān /
sarvaśubhakarmahetoḥ phalamidaṃ śṛṇurasya karmasya // Lal_4.2 //
tasmādbhavata kṛtajñā apūrvaśubhasaṃcayaṃ kṣapitveha /
mā gacchata punarapāyānasādhvasukhavedanā yatra // Lal_4.3 //
dharmaśca yaḥ śruto 'yaṃ mamāntike gauravamupajanitvā /
tatra pratipadyathā prāpsyatha niyataṃ sukhamanantam // Lal_4.4 //
sarvamanitya kāmā adhruvaṃ na ca śāśvatā api na kalpāḥ /
māyāmarīcisadṛśā vidyutphenopamā capalāḥ // Lal_4.5 //
na ca kāmaguṇaratībhiḥ tṛptirlavaṇodakaṃ yathā pītvā /
te tṛpta yeṣa prajñā āryā lokottarā virajā // Lal_4.6 //
na taraṅgatulyakalpāḥ saṃgīti ca apsarobhi saṃvāsaḥ /
anyonyagamayuktā yathaiva sāmāyi kāmaṃ ca // Lal_4.7 //
na ca saṃskṛte sahāyā na mitra jñātījano ca parivārāḥ /
anyatra karma sukṛtādanubandhati pṛṣṭhato yāti // Lal_4.8 //
tasmātsahitasamagrā anyonyaṃ maitracitta hitacittāḥ /
dharmacaraṇaṃ carethāḥ sucaritacaraṇā na tapyante // Lal_4.9 //
buddhamanusmarethā dharmaṃ saṃghaṃ tathāpramādaṃ ca /
śrutaśīladānaniratā kṣāntyā saurabhyasaṃpannāḥ // Lal_4.10 //
186：
1)其有樂清淨，在天心思妙；皆宿造德本，故致此淨果。
2)是故報前世，造行清淨品；無德歸惡趣，在苦痛不善。
3)從我聞是法，莫起無恭敬；當棄此憍慢，致無量大安。
4)罪福無有常，無恒無堅固；如夢幻野馬，空中電忽然。
5)雖以慕五樂，猶渴飲鹹水；離塵度世聖，逮智能充飽。
6)等諸欲伎樂，一切諸玉女；女人各異心，是時平等業。
7)不見利養伴，友親諸眷屬；除餘造善業，不樂諸惡品。
8)是故俱和合，各懷念慈心；奉行真正法，善行自充飽。
9)常思念諸佛，在法無放逸；樂戒博聞施，忍辱仁和要。

187：
1)菩薩將下生，處於兜率宮，誡彼諸天眾，唯當莫放逸。    
2)今汝心所樂，微妙寶莊嚴，從於淨業因，致斯眾妙果。    
3)是故應思報，無令業消歇，沈淪惡趣中，備受無邊苦。    
4)我所示汝法，應生尊重心，自勵勤修行，當獲無為樂。    
5)貪欲皆無常，虛假猶如夢，如幻如陽炎，如電如聚沫。    
6)貪欲無厭足，如渴飲鹹水，若得出世智，乃可為知足。    
7)天女共相娛，譬如集戲場，同會城邑中，暫聚便離散。    
8)有為非常伴，亦非親善友，唯除離垢行，無有恒隨逐。    
9)汝應共和合，慈悲利益心，精求諸善法，終當除熱惱。    
10)常念佛法僧，勤心莫放逸，施戒多聞忍，一切皆圓滿。

1)At the time that the Guide, the Lion of Men, passes away, And descends from the supreme realm of the Heaven of Joy, He proclaims these words to the gods: “Abandon all forms of mindlessness!
2)“The multitude of divine pleasures, All wonderful things conjured up by the mind, All of this is caused by virtuous actions. So listen now to learn about these actions.
3) “Acknowledge the kindness done to you. Do not fall back into the three lower realms After exhausting your previous stores of merit; There is only unhappiness and suffering there.
4) “Once you develop respect for me, Apply yourselves earnestly to practicing The teachings that you have heard, And you will inevitably attain boundless joy.
5) “All desirable things are impermanent and unstable; Nothing is eternal, not even the eons. [37] Everything is like a mirage or an illusion, And as fleeting as lightning or a water bubble.
6) “The pleasure brought about by the qualities Of desirable things is as unsatisfying as drinking saltwater, But those with noble pristine knowledge That transcends the world are satisfied.
7) “Goddesses, companions, and beautiful songs Are like the audience of a play. They are like a crowd of people who assemble And then go their own separate ways.
8) “In the realm of the conditioned, there are no allies, No friends, no relatives, and no retinue. And besides, the karma that results from good deeds Also binds one, and ever follows behind one’s back.
9) “Therefore be harmonious with one another; Act with a loving and benevolent mind. Engage in wholesome activities, For actions done well bring no torment.
10) “Please recall the Buddha, Dharma, and Saṅgha, And do not slip into heedlessness. Those who delight in study, discipline, and generosity Are endowed with patience and gentleness.

16.
duḥkhamanityamanātmā nirīkṣathā yoniśo imā dharmā /
hetupratyayayuktā vartante 'svāmikā jaḍābuddhyā // Lal_4.11 //
yā kāci ṛddhi mahyaṃ paśyata pratibhāṃ ca jñānaguṇatāṃ ca /
sarvaśubhakarmahetoḥ śīlena śrutena cāpramādena // Lal_4.12 //
anuśiṣyadhvaṃ mahyaṃ śīlena śrutena cāpramādena /
dānadamasaṃyamenā sattvārtha hitārtha mitrārthaḥ // Lal_4.13 //
na ca vākyarutaraveṇā śakyāḥ saṃpādituṃ kuśaladharmān /
pratipattimārabhethā yathā ca vadathā tatha karothā // Lal_4.14 //
mā khalu parāvakāśaṃ svayaṃ yatadhvaṃ sadā prayatnena /
na ca kaści kṛtva dadate na cāpyakṛtvā bhavati siddhiḥ // Lal_4.15 //(Vaidya 27)
samanusmarathā pūrve yadduḥkhaṃ saṃsāre ciramanubhūtam /
na ca nirvṛtī virāgo samanugato mithya niyataiva // Lal_4.16 //
tasmātkṣaṇaṃ labhitvā mitraṃ pratirūpa deśavāsaṃ ca /
śreṣṭhaṃ ca dharmaśravaṇaṃ śametha rāgādikān kleśān // Lal_4.17 //
mānamadadarpavigatāḥ sadārjavāmandavāśca aśaṭhāśca /
nirvāṇagatiparāyaṇa yujyata mārgābhisamayāya // Lal_4.18 //
mohakaluṣāndhakāraṃ prajñāpradīpena vidhamathā sarvam /
sānuśayadoṣajālaṃ vidārayata jñānavajreṇa // Lal_4.19 //
kimapi subahu vadeyaṃ dharmaṃ yuṣmākamarthasaṃyuktam /
na ca tatravatiṣṭhethā na tatra dharmasya aparādhaḥ // Lal_4.20 //
bodhiryathā mi prāptā (syād) dharmaṃ ca pravarṣayedamṛtagāmim /
punarapi viśuddhacittā upetha varadharmaśravaṇāya // Lal_4.21 //
iti // iti śrīlalitavistare dharmālokamukhaparivarto nāma caturtho 'dhyāyaḥ //
10)曉了苦無我，專精觀察法；從因緣合成，轉長勝垢濁。11)覩見諸辯才，無極之神足；慧功勳自然，造戒聞無逸。
12)修學無極解，博聞無馳騁；施調意智慧，眾生故行慈。
13)常修行愍哀，能成眾善法；大要行為本，言行常相應。
14)勿從他人教，已寂然精進；不以作逮得，無作亦不安。
15)等意觀其本，生死甚勤苦；不以習離欲，捨邪能究竟。
16)是故得閑靜，宣布順慈心；尊敬聽法會，滅欲燒塵勞。
17)棄捐大貢高，執持無諛諂；以時進行道，至滅度無為。
18)消愚眾濁冥，智慧明化之；棄結塵生網，興發所應行。
19)雖有眾法師，汝等修行義；不在於彼見，不違諸法訓。
20)若得佛道時，轉法雨甘露；淨洗其心垢，諮受最法門。
11)如理觀諸法，因緣和合生，無常及苦空，無主亦無我。    
12)觀我有神力，辯才智慧等，淨業不放逸，多聞持戒成。    
13)我修多聞戒，汝等應隨學，施戒及調伏，慈心莫放逸。    
14)依義勿著言，如言而奉行，堅固勤修習，利益諸群生。    
15)常宜自知罪，勿復觀他過，不作非自成，彼作非我受。    
16)當思過去劫，流轉生死苦，常行邪妄道，生死乖涅槃。    
17)汝今離眾難，生天遇善友，又聞最勝法，滅除諸貪妄。    
18)棄憍慢貢高，調柔行質直，應勤修正道，決定證涅槃。    
19)當以智慧燈，銷滅愚癡暗，以勝金剛智，破煩惱隨眠。    
20)我得無邊法，當為汝宣說，如是無邊法，汝豈能盡行？    
21)我當證菩提，方灑甘露雨，汝心若清淨，我當授勝法。    
11) “Investigate suffering, impermanence, and lack of self; Examine these three phenomena thoroughly. They occur in connection to causes and conditions; They are void of life and have no owner. [F.23.b]
12)“Whatever miraculous powers you see in me, And whatever eloquence, wisdom, and qualities I may have, All of this is caused by virtuous deeds Arising from study, discipline, and conscientiousness.
13) “For the welfare, benefit, and love of sentient beings, You should emulate me with your discipline, study, Conscientiousness, generosity, Restrain, and self-control.
14) “For you will not be able to accomplish the auspicious teachings By the mere sound of your voice and speech. Please adopt the right conduct And practice what you teach.
15) “Do not simply follow what other people say; Exert yourself with continuous concentration. When acting, one takes the opportunity; Without acting, one does not accomplish anything.
16) “Recall all the suffering you have experienced Circling through cyclic existence until now. [38] If you fall prey to distortions, Nirvāṇa and freedom from attachment will not be achieved.
17) “Therefore, having now obtained freedom, A spiritual guide, and a conducive environment, And having met with the superior teaching of Dharma, You should pacify attachment and the other afflictions.
18) “Freed from pride, arrogance, and conceit, Always flexible, upright, and honest, Dedicate yourself to reaching the transcendence of suffering And apply yourself to realizing the path.
19) “Disperse all the darkness and turbidity of ignorance With the lamp of knowledge. Tear the net of error, with its latencies, Using the vajra of wisdom.
20) “What need is there to say many things? It is in your interest to follow this teaching. If you do not abide by this teaching, Then it is not the fault of the teaching.
21) “When I attain awakening  And shower down the teaching that leads to immortality, You, who have pure minds, should come And listen to the true Dharma.” This concludes the fourth chapter on the gateways to the light of the Dharma.

降生品第五
1.
(Vaidya 28) pracalaparivartaḥ pañcamaḥ /
iti hi bhikṣavo bodhisattvastāṃ mahatīṃ devaparṣadamanayā dharmyayā kathayā saṃdarśya samādāpya samuttejya saṃpraharṣya kṣamāpayitvā maṅgalyāṃ devaparṣadamāmantrayate sma - gamiṣyāmyahaṃ mārṣā jambudvīpam / mayā pūrvabodhisattvacaryāṃ caratā sattvāścaturbhiḥ saṃgrahavastubhirnimantritā dānena priyavadyenārthakriyayā samānārthatayā ca / tadayuktametanmārṣā mama bhavedakṛtajñatā ca, yadahamanuttarāyāṃ samyaksaṃbodhau nābhisaṃbuddheyam //
atha te tuṣitakāyikā devaputrā rudanto bodhisattvasya caraṇau parigṛhyaivamāhuḥ - idaṃ khalu satpuruṣa tuṣitabhavanaṃ tvayā vihīnaṃ na bhrājiṣyate / atha bodhisattvastāṃ mahatī devaparṣadamevamāha - ayaṃ maitreyo bodhisattvo yuṣmākaṃ dharmaṃ deśayiṣyati / atha bodhisattvaḥ svakācchirasaḥ paṭṭamaulaṃ cāvatārya maitreyasya bodhisattvasya śirasi pratiṣṭhāpayāmāsa / evaṃ cāvocat - mamāntareṇa tvaṃ satpuruṣa anuttarāṃ samyaksaṃbodhimabhisaṃbhotsyase //
atha bodhisattvo maitreyaṃ bodhisattvaṃ tuṣitabhavane 'bhiniṣadya punarapi tāṃ mahatīṃ devaparṣadamāmantrayate sma - kīdṛśenāhaṃ mārṣā rūpeṇa mātuḥ kukṣāvavakrāmeyam? tatra kecidāhuḥ - mārṣā mānavakarūpeṇa / kecidāhuḥ - śakrarūpeṇa / kecidāhuḥ - brahmarūpeṇa / kecidāhuḥ - mahārājikarūpeṇa / kecidāhuḥ - vaiśravaṇarūpeṇa / kecidāhuḥ - gandharvarūpeṇa / kecidāhuḥ - kinnararūpeṇa / kecidāhuḥ - mahoragarūpeṇa / kecidāhuḥ - maheśvararūpeṇa / kecidāhuḥ - candrarūpeṇa / kecidāhuḥ - sūryarūpeṇa / kecidāhuḥ - garuḍarūpeṇa / tatrogratejo nāma brahmakāyiko devaputraḥ pūrvarṣijanmacyuto 'vaivartiko 'nuttarāyāḥ samyaksaṃbodheḥ, sa evamāha - yathā brāhmaṇānāṃ mantravedaśāstrapāṭheṣvāgacchati, tādṛśenaiva rūpeṇa bodhisattvo mātuḥ kukṣāvavakrāmitavyaḥ / tatpunaḥ kīdṛśam? gajavaramahāpramāṇaḥ ṣaḍdanto hemajālasaṃkāśaḥ suruciraḥ suraktaśīrṣaḥ sphuṭitagalitarūpavān / etacchrutvā rūpaṃ brāhmaṇavedaśāstratattvajño vyākarṣitaśca / ito vai bhāvī dvātriṃśallakṣaṇopetaḥ //
186：普曜經所現象品第三
1)佛告比丘：於時菩薩為大天眾，敷演經法，勸助開化咸令悅豫。2)問諸天子，以何形貌降神母胎？或有言曰：儒童之形。或有言曰：釋梵之形。或曰：大天王之形。或有言曰：息意天王形。或有言曰：阿須倫、揵陀羅、迦留羅、真陀羅、摩休勒形。或曰：大神妙天、日月王形。或曰：金翅鳥形。2)彼有梵天名曰強威，本從仙道中來，沒生天上，於無上正真之道而不退轉，報諸天子言：吾察梵志典籍所載，歎說菩薩應降神母胎。又問：以何形往？答曰：象形第一。六牙白象頭首微妙，威神巍巍形像姝好，梵典所載其為然矣。緣是顯示三十二相。所以者何？世有三獸：一、兔，二、馬，三、白象。兔之渡水趣自渡耳；馬雖差猛，猶不知水之深淺也；白象之渡盡其源底。聲聞緣覺其猶兔馬，雖度生死不達法本；菩薩大乘譬若白象，解暢三界十二緣起，了之本無，救護一切莫不蒙濟。
187：降生品第五
1)爾時，佛告諸比丘：菩薩為諸天人演說正法，勸勉開曉令其悅豫。2)告天眾言：我當以何形像下閻浮提？3)或有說言：為童子形。或有說言：釋梵之形。或有說言：神妙天形。或有說言：阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等形。或有說言：日月天形。或有說言：金翅鳥形。說如是等種種形像。3)爾時，眾中有一天子，名曰勝光，昔在閻浮提中為婆羅門，於無上菩提心不退轉，作如是言：圍陀論說，下生菩薩當作象形而入母胎。即說偈言：
菩薩降神，應為象形，端正姝好，頂上紅色    
皎潔鮮淨，如白玻瓈，具足六牙，飾以金勒。
無不吉祥，圍陀先記，三十二相，當下閻浮。
Chapter 5 — Setting Out Monks, in that way the Bodhisattva revealed this Dharma discourse to the large retinue of gods. [F.24.a] Thus they understood his message and became excited, delighted, and forbearing. At that point he spoke to the retinue of fortunate gods: “Friends, I will now proceed to Jambudvīpa. In the past when I practiced the conduct of a bodhisattva, I attracted sentient beings through the four activities of giving, pleasant speech, beneficial activity, and demonstrating consistency in speech and aims. But friends, if I now do not achieve unexcelled, perfect and complete awakening, I would be ungrateful and irrational.” Hearing that, the divine sons of the Heaven of Joy wept and embraced the feet of the Bodhisattva. They said, “Virtuous One, if you do not remain, this Heaven of Joy will be [39] without splendor.” To this, the Bodhisattva replied to the great retinue of gods, “The bodhisattva Maitreya will teach you the Dharma.” Then the Bodhisattva took the crown from his own head and placed it on the head of the bodhisattva Maitreya, saying, “Virtuous one, you shall awaken to perfect and complete buddhahood after me.” In that way the Bodhisattva enthroned the bodhisattva Maitreya in the Heaven of Joy. Then he again spoke to the great retinue of gods: “Friends, in what type of form should I enter the womb of a mother?” Some replied, “As a human in the form of a priest.” But other gods suggested, “In the form of Śakra, or Brahmā, or a great king, or Vaiśravaṇa, or a gandharva, or a kiṃnara, or a mahoraga, or Maheśvara, or the moon god, [F.24.b] or the sun god, or a garuḍa.” There was also one of the divine sons of the Brahmā realm present, who was called Ugratejā. Having been a sage in his previous life, he had taken rebirth among the gods, where he had become irreversible from unexcelled and perfect awakening. He now spoke: “The priests’ mantras and the treatises of the Vedas mention the proper form for a bodhisattva to take when descending into the womb of his mother. It should be in the form of an excellent, great elephant with six tusks, covered with golden netting. Its head should be very red and exceedingly handsome. It should ooze fragrant fluids from its temples and have a glorious body. Someone who is learned in the Vedas and scriptures of the priests will then recognize such features and use them to predict the34arrival of a person endowed with the thirty-two marks of a great man.”
2.
iti hi bhikṣavo bodhisattvo janmakālamavalokya tuṣitavarabhavanasthaḥ evaṃ rājñaḥ śuddhodanasya gṛhavare aṣṭau pūrvanimittānyupadarśayati sma / katamānyaṣṭau? tadyathā - vyapagatatṛṇakhāṇukaṇṭakaśarkarakaḍhalyanirmalaṃ suṣiktaṃ suśodhitamanākulavātatamorajovigatadaṃśakamakṣikāpataṅgasarīsṛpāpagatamavakīrṇakusumaṃ samaṃ pāṇitalajātaṃ tadgṛhaṃ saṃsthitamabhūt / idaṃ prathamaṃ pūrvanimittaṃ prādurabhūt //
ye ca himavatparvatarājanivāsinaḥ patraguptaśukasārikākokilahaṃsakroñcamayūracakravākakuṇālakalaviṅkajīvaṃjīvakādayo vicitrarucirapakṣā manojñapriyabhāṣiṇaḥ śakunigaṇāḥ, te āgatya rājñaḥ (Vaidya 29) śuddhodanasya gṛhavare vitardiniryūhatoraṇagavākṣaharmyakūṭāgāraprāsādataleṣu sthitvā pramuditāḥ prītisaumanasyajātāḥ svakasvakāni rutānyudāharanti sma / iti dvitīyaṃ pūrvanimittaṃ prādurabhūt //
ye ca rājñaḥ śuddhodanasyārāmaramaṇīyeṣu vanaramaṇīyeṣu codyānaramaṇīyeṣu nānāpuṣpaphalavṛkṣānānartukārikāḥ, te sarve saṃpuṣpitāḥ saṃkusumitā abhūvan / idaṃ tṛtīyaṃ pūrvanimittaṃ prādurabhūt //
yāśca rājñaḥ śuddhodanasya puṣkariṇyo jalaparibhogyasthāḥ, tāḥ sarvāḥ śakaṭacakrapramāṇairanekakoṭīniyutaśatasahasrapatraiḥ padmaiḥ saṃchāditā abhūvan / idaṃ caturthaṃ pūrvanimittaṃ prādurabhūt //
ye ca rājñaḥ śuddhodanasya gṛhavare bhājanaviṣaye sarpistailamadhuphāṇitaśarkarādyānāṃ te paribhujyamānāḥ kṣayaṃ na gacchanti sma / paripūrṇā eva saṃdṛśyante sma / idaṃ pañcamaṃ pūrvanimittaṃ prādūrabhūt //
ye ca rājñaḥ śuddhodanasya gṛhavarapradhāne mahatyantaḥpure bherīmṛdaṅgapaṇavatūṇavavīṇāveṇuvallakīsaṃpatāḍaprabhṛtayastūryabhāṇḍāḥ, te sarve svayamaghaṭṭitā eva manojñaśabdaṃ muñcanti sma / idaṃ ṣaṣṭhaṃ pūrvanimittaṃ prādurabhūt //
yāni ca rājñaḥ śuddhodanasya gṛhavarapradhāne suvarṇarūpyamaṇimuktāvaidūryaśaṅkhaśilāpravālādīnāṃ ratnānāṃ bhājanāni, tāni sarvāṇi niravaśeṣaṃ vivṛtavimalaviśuddhaparipūrṇānyevaṃ virocante sma / idaṃ saptamaṃ pūrvanimittaṃ prādurabhūt //
vimalaviśuddhayā candrasūryajihmīkaraṇayā prabhayā kāyacittodbilyasaṃjananyā tadgṛhaṃ samantādavabhāsitamabhūt / idamaṣṭamaṃ pūrvanimittaṃ prādurabhūt //
186：如是比丘，於是菩薩處兜術天，普觀天下，意欲降體白淨王宮。爾時王宮先現八瑞：一者、草穢瓦石諸垢不淨，悉為消除自然香潔，生眾雜華香氣苾芬。二者、其雪山邊，鳧鴈鴛鴦鷹鷂赤[口*(隹/乃)]，鸚鵡青雀哀鸞雜鳥，來詣王宮住宮殿上，軒牕門戶屏障籠疏，各各暢音柔軟妙雅。三者、白淨王宮後園遊觀流泉眾水，冬時始春皆生雜華，若干種寶奇雅妙好。四者、陂水浴池諸觀屋宅，悉自然生青蓮芙蓉，大如車輪其葉百千。五者、其蘇水器及麻油器石蜜器食之無減。六者、其王宮裏大鼓小鼓，箜篌琴瑟箏笛簫笳，不鼓自鳴演悲和音。七者、其王宮藏眾寶奇珍，明珠七寶衣被瓔珞，地中藏寶自然發出。八者、宮中光明普照內外蔽日月光。
187：佛告諸比丘：菩薩於兜率天宮，周遍觀察將下生時，輸檀王宮先現八種瑞相。何等為八？一者王宮忽然清淨，不加掃灑，無諸穢惡、塵土、瓦礫、蚊虻、蚰蜒、百足之類，周匝布散種種妙花香氣芬馥。二者從雪山中眾鳥來集，異類雜色毛羽光鮮，於王宮中樓閣殿堂棟梁軒牖，哀鳴相和遨遊自樂。三者於王宮中，草木花葉一時敷榮。四者王宮池沼皆生蓮花大如車輪，有百千葉覆映水上。五者王宮珍器自然而有蘇油、石蜜，種種美味，食而無盡。六者王宮樂器簫笛、箜篌、琴瑟之屬，非因擊奏，皆出種種微妙之音。七者王宮金銀、琉璃、車𤦲、馬瑙、摩尼、珊瑚，一切珍藏悉皆盈滿。八者王宮有大光明映蔽日月，遇斯光者身心安樂得未曾有。如是名為八種瑞相。
Monks, while the Bodhisattva was still residing in the sublime Heaven of Joy, he considered the time for his birth. At that time he manifested eight omens at the sublime residence of King Śuddhodana. What were these eight? The residence was immaculate since all weeds, stumps, brambles, small pebbles, and gravel had been removed. It was [40] well watered and very clean. It was undisturbed by wind and free from soot and dust. There were no mosquitoes, flies, bees, or snakes. It was covered with flowers, and the area became level, like the palm of a hand. This was the first omen. Flocks of birds came to the palace from the Himālayan mountains, the king of mountain ranges. There were pattraguptas, parrots, mynas, cuckoos, swans, curlews, peacocks, wild geese, painted snipe, nightingales, pheasants, and many others. The birds had beautiful and delightful wings in many colors and sang in melodious sounds. They perched upon the verandas, turrets, doorways, pavilions, and [F.25.a] upper terraces of King Śuddhodana’s sublime residence. The birds were joyful and content, and they each sang happily. This was the second omen. In all of King Śuddhodana’s delightful parks, woodlands, and gardens, the various trees blossomed and carried fruits of all seasons. This was the third omen. In each of King Śuddhodana’s lotus ponds and reservoirs, there appeared lotuses the size of cartwheels, each with many trillions of petals. This was the fourth omen. In that sublime residence of King Śuddhodana, all the provisions of butter, sesame oil, honey, raw sugar, and sugar-cane juice were never depleted and appeared to be full even though they were used abundantly. This was the fifth omen. Inside the women’s quarters of King Śuddhodana’s excellent residence, all the instruments, such as the great kettledrums, the clay and wooden kettledrums, the flutes, lutes, reed pipes, three-stringed lutes, bells, and cymbals suddenly emitted wonderful music by themselves without being played. This was the sixth omen. [41] In that most excellent residence of King Śuddhodana, all the containers of different types of precious substances, such as gold, silver, jewels, pearls, beryl, shells, crystals, and corals, opened their lids and displayed their flawless perfection and abundance. This was the seventh omen. A pure and immaculate light, much brighter than those of the sun and the moon, appeared and produced mental and physical pleasure. This was the eighth omen. [F.25.b] [B 3]
3.
māyā ca devī snātānuliptagātrā vividhābharaṇaviṣkambhitabhujā suślakṣṇasulīlavastravaradhāriṇī prītiprāmodyaprasādapratilabdhā sārdhaṃ daśabhiḥ strīsahasraiḥ parivṛtā puraskṛtā rājñaḥ śuddhodanasya saṃgītiprāsāde sukhopaviṣṭasyāntikamupasaṃkramya dakṣiṇe pārśve ratnajālapratyupte bhadrāsane niṣadya smitamukhī vyapagatabhṛkuṭikā prahasitavadanā rājānaṃ śuddhodanamābhirgāthābhirabhāṣat -
sādho śṛṇuṣva mama pārthiva bhūmipālā yācāmi te nṛpatiradya varaṃ prayaccha /
abhiprāyu mahya yatha cittamanaḥpraharṣaṃ tanme śṛṇuṣva bhava prītamanā udagraḥ // Lal_5.1 //
gṛhṇāmi deva vrataśīlavaropavāsaṃ aṣṭāṅgapoṣadhamahaṃ jagi maitracittā /
prāṇeṣu hiṃsaviratā sada śuddhabhāvā premaṃ yathātmani pareṣu tathā karomi // Lal_5.2 //
(Vaidya 30) stainyādvivarjitamanā madalobhahīnā kāmeṣu mithya nṛpate na samācariṣye /
satye sthitā apiśunā paruṣaprahīṇā saṃdhipralāpamaśubhaṃ na samācariṣye // Lal_5.3 //
vyāpādadoṣakhilamohamadaprahīṇā sarvā abhidhya vigatā svadhanena tuṣṭā /
samyakprayukta akuhānilayā anirṣyu karmā yathā daśa ime kuśalā cariṣye // Lal_5.4 //
mā tvaṃ narendra mayi kāmatṛṣāṃ kuruṣva śīlavrateṣvabhiratāya susaṃvṛtāya /
mā te apuṇya nṛpate bhavi dīrgharātramanumodayā hi mama śīlavratopavāsam // Lal_5.5 //
chando mameṣa nṛpate praviśādya śīghraṃ prāsādaharmyaśikhare sthita dhārtarāṣṭre /
sakhibhiḥ sadā parivṛtā sukha modayeyaṃ puṣpābhikīrṇaśayane mṛduke sugandhe // Lal_5.6 //
na ca kāñcukīya puruṣā na pi dārakāśca na ca istri prākṛta mamā purataḥ sthiheyā /
no cāmanāpa mama rūpa na śabdagandhān nānyatra iṣṭamadhurā śṛṇuyā suśabdān // Lal_5.7 //
ye rodhabandhanagatāḥ parimuñca sarvān dravyāmbarāśca puruṣāndhaninaḥ kuruṣva /
vastrānnapāna rathayugya tathāśvayānaṃ dada saptarātrikamidaṃ jagataḥ sukhārtham // Lal_5.8 //
no co vivādakalahā na ca roṣavākyā cānyonyamaitramanaso hitasaumyacittā /
asmin pure puruṣa iṣṭika dārakāśca devāśca nandanagatā sahitā ramantām // Lal_5.9 //
(Vaidya 31) na ca rājadaṇḍanabhaṭā na tathā kudaṇḍā notpīḍanā na pi ca tarjanatāḍanā vā /
sarvān prasannamanaso hitamaitracitta vīkṣasva deva janatāṃ yatha ekaputram // Lal_5.10 //
śrutvaiva rāja vacanaṃ paramaṃ udagraṃ prāhāstu sarvamidameva yathā tavecchā /
abhiprāyu tubhya manasā svanucintitāni yadyācase tava varaṃ tadahaṃ dadāmi // Lal_5.11 //
ājñāpyaḥ pārthivavaraḥ svakapāriṣadyāṃ prāsādaśreṣṭhaśikhare prakarotha ṛddhim /
puṣpābhikīrṇaruciraṃ varadhūpagandhaṃ chatrāpatākasamalaṃkṛtatālapaṃktim // Lal_5.12 //
viṃśatsahasra raṇaśoṇḍa vicitravarmāṃ nārācaśūlaśaraśaktigṛhītakhaṅgāḥ /
parivārayātha dhṛtarājyamanojñaghoṣaṃ devyā 'bhayārtha karuṇāsthita rakṣamāṇā // Lal_5.13 //
strībhistu sā parivṛtā yatha devakanyā snātānuliptapravarāmbarabhūṣitāṅgī /
tūryaiḥ sahasramanugītamanojñaghoṣaiḥ āruhya devyupaviveśa marutsnuṣeva // Lal_5.14 //
divyairmahārthasuvicitrasuratnapādaiḥ svāstīrṇapuṣpavividhaiḥ śayane manojñe /
śayane sthitā vigalitā maṇiratnacūḍā yatha miśrakāvanagatā khalu devakanyā // Lal_5.15 //
186：萬二千婇女歡喜悅樂，眷屬圍遶來詣王所；見王安坐，侍王之右，坐交露帳和顏悅色咸共賀言：
善哉！大王！願聽妾言，王得大願，眾寶瑞應咸一時至，當懷悅豫，時節和適國土太平；應八關齋，當抱慈心，不宜瞋喜；敬身愛彼，棄捐慳嫉愛欲邪見，消雪自大眾生患厭事，無復諸亂莫不歡喜，已入正真，無懷恨者；不聽十惡奉行眾善，王愍我等，建立至誠去諸塵意，莫受讒言兩舌彼此；慕樂戒禁將護宜適，念行功福慕樂道義；妾等亦當奉戒順命，棄捐愚冥，抱歡豫心，常自將護；彼樂圍遶永得安隱，散華燒香已離諸欲，不懷異心，宿夜七日安和無難。今我等心，不在色聲香味細滑之法，其心戀慕欲聞正音，男女悉好猶若天人，遊戲樂施不志王榮，瓔珞之飾床座綩綖，諸好机延之中思善，皆悉踊躍安隱無亂。今者大王，宜視眾民猶若一子。
時王聞言，第一歡喜：當如所願，不違汝意輙如所誓。於時其王施宮婇女，如意所願皆為莊嚴，交餝清淨解散眾華，燒其香勳懸繒幢蓋，召二萬人悉使被鎧皆執兵仗侍衛左右，諸眷屬俱作諸伎樂，音聲悲和擁護王后，諸宮婇女各共圍遶，諸天玉女來洗浴之，香勳衣服眾寶瓔珞，僉然俱鼓百千妓樂，其音悲和。夫人適坐，天女來侍，以若干種眾雜天華金銀床[木*翕]，細軟綩綖以布其上，明月珠寶諸天玉女各齎香瓶，散華燒香。
187：是時，摩耶聖后，澡浴莊飾，塗諸天香、著妙衣服、眾寶自嚴，歡喜悅豫身心清淨，以一萬婇女圍遶侍從，遊音樂殿中詣輸檀王，於王右邊，昇妙寶網莊嚴之座。坐已容貌熙怡開顏微笑，於是頌曰：
1)善哉大王幸哀許，我今欲陳微妙願，從是恒起仁慈心，當持八關清淨戒。    
2)不害眾生如愛己，三業十善常修習，遠離嫉妬諂曲心，願王於我莫生染。    
3)聞此禁戒非隨喜，恐王長夜嬰苦報，惟願令我得別居，宮殿香花自嚴飾。    
4)諸善婇女常圍遶，鼓樂絃歌演法音，凡鄙惡人令離我，婬穢香花皆不御。    
5)一切囚徒悉寬宥，要當遣彼囹圄空，七日七夜廣行檀，給濟貧乏令充足。    
6)必使正化輕傜役，盡令公庭無諍訟，各各慈心互相向，如昇忉利歡喜園。    
7)憐愍世間同一子，法教如斯甚安樂。王聞此言大歡悅，如所願者皆相許。    
8)即勅諸臣淨宮殿，幡蓋香花恣嚴飾，復以二萬勇健軍，操持劍戟令防護。    
9)婇女絃歌相娛樂，復以瓔珞莊嚴身，珍床寶座敷綩綖，處在勝殿如天女。
 Queen Māyā bathed and applied perfumes to her body. She ornamented her arms with many bracelets and dressed in the softest and most beautiful garments. Joyful, happy, and rapturous, accompanied and encircled by ten thousand women, she went to where King Śuddhodana was seated comfortably in the music hall. She seated herself to his right side on the fine, precious throne draped with jeweled latticework. With a smiling and trusting face free from anger, she spoke to King Śuddhodana in these verses:
1)“Your Majesty, master of the earth, good lord, I pray that you hear me! Your Highness, please grant me a favor! Please listen and rejoice in your heart Concerning these wishes on which my mind is set.
2)“Lord, out of love for all beings, I will adopt the eight precepts, Which include disciplined and moral conduct, as well as fasting. Without harming any living creature and always with pure feelings, I will love others in the same way that I love myself. [42]
3)“I have renounced any thievish thoughts and given up attachment and arrogance; Your Majesty, I will not act immorally. I will remain truthful, not slander others, and abandon harsh words; I will never use idle or nonvirtuous words.
4)“I renounce all anger, aggression, stupidity, and conceit; Renouncing all covetousness, I will be content with my own wealth. I will act properly and renounce flattery, hypocrisy, and envy; I will travel this path of the ten virtuous actions.
5)“I am joyfully engaged in strict disciplined conduct; So, sovereign master of men, do not act lustfully because of attraction to me. Your Majesty, may nonvirtue not arise in you for a long time; Please rejoice as I am nearby you in strict discipline.
6)“Your Highness, I beseech you, quick, say yes today! Inside the cool pavilion at the top of the palace where the swans roost, On a soft and sweetly scented bed scattered with flowers, [F.26.a] I would like to live happily, always surrounded by my female friends.
7)“May no male servants, boys, Or even common women attend me. May I hear only pleasant and harmonious talk, And may there be nothing unpleasant to hear or see.
8)“I ask that you release all those held in prisons And that you endow the poor with wealth. [43] For one week, for the sake of people’s happiness, Please give food, drink, clothing, chariots, palanquins, and horses.
9)“May each and every man, woman, and child in this palace Be free from quarreling and angry words. May their minds be full of mutual affection, And may they enjoy themselves together, like gods in pleasure groves.
10)“May no persecution, beating, or malicious threats take place. May there be no royal retribution or unjust punishment. Lord, please look upon all beings as if upon an only child; Think benevolently and lovingly with a composed mind.”
11)When the king heard this speech, he rejoiced and proclaimed: “Let everything you wish come to pass! Whatever you seek and wish, That request I shall grant you.”
12)The excellent king commanded his entourage: “Make the finest preparations in the upper quarters of the palace. Decorate them with beautiful flowers and use the best incense and perfume; Adorn them with parasols, banners, and rows of palm trees.
13)“Place on guard twenty thousand brave fighting men in armor, Brandishing swords, arrows, spears, and lances. Let them guard the quarters where the swans call out melodiously; Let them guard the queen with loving care so that she is not afraid.” [44]
14)Bathed, perfumed, well dressed, and with her arms bejeweled, Surrounded by her female attendants, like a divine maiden, Accompanied by the pleasant sounds of thousands of cymbals, The queen ascends and rests like a divine maiden.
15)The legs of her bed are embellished with costly divine jewels; It is a pleasing bed bestrewn with flowers. There she unfastens her tiara of precious jewels, [F.26.b] Like a divine maiden in the Miśraka Garden.
4.
atha khalu bhikṣavaścatvāro mahārājānaḥ śakraśca devānāmindraḥ suyāmaśca devaputraḥ saṃtuṣitaśca sunirmitaśca paranirmitavaśavartī ca sārthavāhaśca māraputrabrahmā ca sahāṃpatirbrahmottaraśca purohitaḥ subrahmā ca purohitaḥ prabhāvyūhābhāsvaraśca maheśvaraś ca śuddhāvāsakāyikā niṣṭhāgataścākaniṣṭhaśca etāni cānyāni cānekāni devaśatasahasrāṇi saṃnipatya anyonyamevāhuḥ - ayuktametanmārṣā asmākaṃ syādakṛtajñatā ca, yadvayamekāki-nama-dvitīyaṃ bodhisattvamutsṛjema / ko 'smākaṃ mārṣā utsahate (Vaidya 32) bodhisattvaṃ satatasamitamanubaddhumavakramaṇagarbhasthānajanmayauvanabhūmidāraka-krīḍāntaḥ puranāṭakasaṃdarśanābhiniṣkramaṇaduṣkaracaryābodhimaṇḍopasaṃkramaṇamāradharṣaṇabodhyabhisaṃbodhanadharmacakrapravartanaṃ yāvanmahāparinirvāṇāddhitacittatayā snigdhacittatayā priyacittatayā maitracittatayā saumyacittatayā? tasyāṃ velāyāmimāṃ gāthāmabhāṣata -
186：降神處胎品第四
於是四天王、天帝釋、炎天子、兜術天子、無慢天子、善化天子、魔子導師、梵忍跡天、梵滿天、善梵天、光淨天、光音天、大神妙天、淨居天、竟往天、阿迦膩吒天，及餘無數百千天人，皆共集會轉相謂言：今仁君等，假使菩薩獨往降神處於母胎，我等諸天不往侍從，墮無反復不識恩養。誰能堪任侍衛菩薩，降神入胎不離其側，如影隨形，乃至成佛；降伏魔官，而轉法輪，和慈四等至大滅度，以懷慈心，歡喜悅心，調和其心，而奉事焉；未曾遠離，不違要誓？於是頌曰：
187：佛告諸比丘：爾時，四天王、釋提桓因、夜摩天、兜率陀天、樂變化天、他化自在天、娑婆世界主梵天王、梵眾天、梵輔天、妙光天、少光天、光嚴天、淨居天、阿迦尼吒天、摩醯首羅天，及餘無量百千天眾，悉皆雲集互相謂言：菩薩將欲下生，我等諸天不往侍從，墮無反復不知恩養。誰能堪任侍衛菩薩下閻浮提，從初入胎及以出胎，童子盛年，遊戲受欲，出家苦行，詣菩提座，降伏魔軍，轉正法輪現大神力，下忉利天入般涅槃，常能奉事終不捨離？爾時，諸天子等而說頌曰：
Monks, in the meantime the gods were gathering. There were the four great kings; Śakra, lord of the gods; and the divine sons of Suyāma, Santuṣita, Sunirmita, and Paranirmitavaśavartin. There were also Sārthavāha, the officer son of Māra; Brahmā, the lord of Sahā; the divine priest Brahmottara; the divine priest Subrahmā; and Prabhāvyūha, Ābhāsvara, Maheśvara, and the gods living in the pure realms of Niṣṭhāgata and the Highest Heaven, as well as many hundreds of thousands of others as well. They spoke to one another in these words: “Friends, if we were to allow the Bodhisattva to depart alone, without expressing our gratitude to him, it would be dishonorable of us. Friends, who among us will have the courage to serve the Bodhisattva constantly and ceaselessly as he travels to the womb of his mother? Who will serve him as he is in the womb, when he is born, as he grows and plays as a young child? Who will serve him when he is in the female quarters watching the musical performances, and when he renounces his home and is practicing austerities? Who will serve him as he proceeds to the seat of awakening, tames the demons, attains perfect and complete awakening, and turns the wheel of the Dharma? Who will serve him until he demonstrates passing into great parinirvāṇa? Who can keep him company with a kind, affectionate, friendly, loving, and noble attitude?” Then they sang these verses: [45]
5.
ko votsaheta vararūpadharam anubandhayituṃ satataṃ prītamanāḥ /
kaḥ puṇyateja yaśasā vacasā svayamātmanecchati vibaddhayitum // Lal_5.16 //
yasyepsitaṃ tridaśadevapure divyaiḥ sukhairhi ramituṃ satatam /
paramāpsarobhiriha kāmaguṇaiḥ anubaddhitāṃ vimalacandramukham // Lal_5.17 //
tatha miśrake vanavare rucire divyākare ramitu devapure /
puṣpotkare kanakacūrṇanime anubandhatāṃ vimalatejadharam // Lal_5.18 //
yasyepsitaṃ ramituḥ citrarathe tatha nandane suravadhūsahitaḥ /
māndāravaiḥ kusumapatracite anubandhatāmimu mahāpuruṣam // Lal_5.19 //
yāmādhipatyamatha vā tuṣitairatha vāpi prārthayati ceśvaratām /
pūjāraho bhavitu sarvajage anubandhatāmimu anantayaśam // Lal_5.20 //
yo icchati nirmitapure rucire vaśavartidevabhavane ramitum /
manasaiva sarvamanubhoktikriyā anubandhatāmimu guṇāgradharam // Lal_5.21 //
(Vaidya 33)māreśvaro na ca praduṣṭamanā sarvavidhaiśvaryapāragataḥ /
kāmeśvaro vaśitapāragato gacchatvasau hitakareṇa saha // Lal_5.22 //
tatha kāmadhātu samatikramituṃ mati yasya brahmapuramāvasitum /
caturapramāṇaprabhatejadharaḥ so 'dyānubaddhatu mahāpuruṣam // Lal_5.23 //
atha vāpi yasya manujeṣu mati varacakravartiviṣaye vipule /
ratnākaramabhayasaukhyadadam anubandhatāṃ vipulapuṇyadharam // Lal_5.24 //
pṛthivīśvarastatha pi śreṣṭhisuto āḍhyo mahādhanu mahānicayaḥ /
parivāravānnihataśatrugaṇo gacchatvasau hitakareṇa saha // Lal_5.25 //
186：
1)今誰能堪任，追侍常悅心；誰得名稱力，自發長往侍？
2)忉利天誰意，捨安不樂天；住在玉女眾，侍離垢月顏。
3)諸微妙最樹，雖貪天室宅；屋宅化金色，當侍離垢威。
4)心念若干品，不慕其諍訟；少欲如妙花，大男子所好。
5)言寂兜術天，諸天求大威；所生常見敬，當樂無量稱。
6)慕應化妙本，自在諸天宮；心吉皆奉行，當好是功勳。
7)魔王懷毒心，越度一切尊；及愛此經法，自在度欲尊。
8)亦度於欲界，亦及梵所居；修行四等心，在諸仙中上。
9)遊諸天殊特，如轉輪聖王；室宅常安隱，侍離欲威尊。
10)欲得國君安，大財無極富；眷屬無怨仇，侍送可敬順。
187：
1)汝等誰堪任，歡喜隨菩薩，當得福增長，亦獲大名譽。
2)若求忉利宮，勝妙常安樂，婇女眾圍遶，應隨清淨月。
3)若求妙園林，勝處常遊戲，寶地金花飾，應隨離垢光。
4)若求象馬車，遊處歡喜園，婇女眾圍遶，應隨大丈夫。
5)若求夜摩天，及以兜率宮，所生常見敬，應隨大名稱。
6)若求化樂天，自在諸宮室，遊戲變化樂，應隨功德者。
7)若求作魔王，遠離諸毒心，神變窮邊際，應隨利益者。
8)若求超欲界，住勝妙梵宮，修行四等心，應隨禪定者。
9)若求生人間，受輪王勝報，七寶從心至，應隨離欲尊。
10)若求人王位，長者及居士，財富無怨敵，應隨無上士。
1)“Who among us has the courage to follow joyfully This being, one with such perfect appearance? Who would like to increase His merit, splendor, power, and renown? [F.27.a]
2)“Whoever lives in these divine palaces And wishes to enjoy the divine pleasures Of the goddesses and the divine delights, Let him serve the one with a face like an immaculate moon.
3)“Whoever wishes to enjoy the charming Miśraka Garden, With the celestial palace, the birthplace of the gods, Full of golden-hued flowers, Let him serve the immaculate brilliant one.
4)“Whoever wishes to frolic together with goddesses In a splendid chariot, or in the pleasure groves Carpeted with petals of māndārava flowers, Let him serve this great being.
5)“Whoever aspires to be the ruler of the Heaven Free from Strife Or to be the lord of the Heaven of Joy, Someone worthy of worship by all beings, Let him serve the one of unlimited renown.
6)“Whoever desires to enjoy himself in a beautiful mansion In the Heaven of Delighting in Emanations And wants to enjoy all the mentally created illusions, Let him serve this one possessing excellent qualities.
7)“Whoever is a master over demons, but whose mind has no hatred, Who has attained complete mastery of all types of power, Who is the master of his senses and has surpassed others, Let him go with this benefactor.
8)“Similarly whoever wishes to pass beyond the desire realm And reside in the realm of Brahmā, Let him serve today the great being Resplendent with the four immeasurables.
9)“Whoever longs to take birth among humans In the vast realm of a supreme universal monarch, Let him serve the One with Abundant Merit, The Jewel Mine, the One Who Bestows Fearlessness and Bliss.
10)“Whoever wants to be a ruler or the son of a wealthy merchant, Rich and happy with great wealth, Surrounded by an army able to conquer enemies, Let him go with this benefactor.
6.
rūpaṃ ca bhogamapi ceśvaratā kīrtiryaśaśca balatā guṇavatī /
ādeyavākya bhavi grāhyaruto brahmeśvaraṃ samupayātu vidum // Lal_5.26 //
ye divya kāma tatha mānuṣakāṃ yo icchatī tribhavi sarvasukham /
dhyāne sukhaṃ ca pravivekasukhaṃ dharmeśvaraṃ samanubandhayatām // Lal_5.27 //
rāgaprahāṇu tatha doṣamapī yo icchate tatha kileśajaham /
śānta praśānta upaśāntamanā so dāntacittamanuyātu laghum // Lal_5.28 //
śaikṣā aśaikṣa tatha pratyekajinā sarvajñajñānamanuprāpuritum /
(Vaidya 34)daśabhirbalairnaditu siṃha iva guṇasāgaraṃ samanuyātu vidum // Lal_5.29 //
pithituṃ apāyapatha yeṣa matir vivṛtuṃ ca ṣaṅgatipathaṃ hyamṛtam /
aṣṭāṅgamārgagamanena gatim anubandhatāṃ gatipathāntakaram // Lal_5.30 //
yo icchate sugata pūjayituṃ dharmaṃ ca teṣu śrutikāruṇike /
prāpto guṇānapi ca saṃghagatān guṇasāgaraṃ samanuyātu imam // Lal_5.31 //
jātijarāmaraṇaduḥkhakṣaye saṃsārabandhana vimokṣayitum /
carituṃ viśuddhagamanāntasamaṃ so śuddhasattvamanubandhayatām // Lal_5.32 //
iṣṭo manāpa priyu sarvajage varalakṣaṇo varaguṇopacitaḥ /
ātmā paraṃ ca tatha mocayituṃ priyadarśanaṃ samupayātu vidum // Lal_5.33 //
śīlaṃ samādhi tatha prajñamayī gambhīradurdaśaduropagamam /
yo icchate vidu vimukti labhe so vaidyarājamanuyātu laghum // Lal_5.34 //
ete ca anya guṇa naikavidhā upapatti saukhya tatha nirvṛtiye /
sarvairguṇebhi pratipūrṇa siddhaye siddhavrataṃ samanuyātu vidum // Lal_5.35 // iti //
186：
11)致財色豪位，名稱力功勳；見歎及仁君，往侍送梵音。
12)欲得天人樂，及致三界安；處安及法安，當侍大仙安。
13)若除婬怒癡，欲棄眾冥塵；寂然心淡泊，侍從調定意。
14)學不學緣覺，當逮一切智；十力師子吼，當侍從江海。
15)意勝閉惡趣，致安住甘露；得成八正道，侍從降五趣。
16)其欲得見佛，欲聽大哀法；慕致眾福祚，往侍自在聖。
17)盡生老死苦，欲解宛轉縛；清淨如虛空，侍清明真人。
18)欲致一切敬，相好殊異德；常欲濟彼己，當侍可愛敬。
19)戒定及智慧，此及無量稱；究竟所生安，當侍彼大聖。
20)欲達深難解，玄絕難逮義；欲得慧自解，當侍大醫王。
187：
11)若求大富貴，端正及名譽，教令有威德，應隨梵音者。
12)若求人天報，并致三界安，無漏慧及禪，應隨法自在。
13)若求斷貪欲，及去瞋癡等，淡泊志寂然，應隨調心者。
14)若求一切智，緣覺及聲聞，十方師子吼，應隨功德海。
15)若求閉惡趣，開諸甘露門，方昇八正道，應隨遠險路。
16)若求見諸佛，聽受甚深法，及冀眾福祐，應隨功德藏。
17)若求出纏縛，生老病死苦，清淨如虛空，應隨離垢人。
18)若求一切敬，相好莊嚴德，及能拯自他，應隨可欣樂。
19)若求戒定慧，甚深難可證，智者速解脫，應隨大醫王    
20)若求無量德，究竟皆圓滿，及生涅槃樂，應隨智成就。
11)“Whoever desires beauty, luxuries, and power, And wishes for fame, courage, and good qualities, And would like to speak agreeably with words that are heeded, Let him attend upon that learned lord who speaks with the voice of Brahmā. [46]
12)“Whoever desires the divine and human enjoyments, Or all the happiness of the three realms of existence, Or the bliss of concentration and the happiness in solitude, Let him follow the Dharma Lord.
13)“Whoever yearns to abandon attachment and anger, And wants to clear away the darkness of the afflictions, [F.27.b] Let him, with his mind calm, tranquil, and totally at peace, Quickly follow the One Who Has Tamed His Mind.
14)“Whoever wishes for the wisdom of learners, masters, and solitary buddhas, As well as the wisdom of omniscience, And hopes to roar like a lion through the ten powers, Let him follow the learned one with an ocean of qualities.
15)“Whoever desires to close the path to the lower realms, And open the path to the fortune of deathlessness, And travel on the eightfold path, Let him follow the One Who Has Completed All Paths.
16)“Whoever wishes to make offerings to the Thus-Gone One, And listen to the Dharma from that lord of compassion, And attain the qualities of the saṅgha, Let him follow this ocean of qualities.
17)“Whoever hopes to exhaust the sufferings of birth, old age, sickness, and death, And be free from the shackles of cyclic existence, And enjoy purity equal to limitless space, Let him follow this pure being.
18)“Whoever wishes to liberate himself as well as others, Desiring beauty that is pleasing to all, Supreme bodily marks, and the blossoming of qualities, Let him attend the learned one who is beautiful to behold.
19)“The learned one who wishes for Discipline, absorption, and knowledge,39 Who wants liberation that is profound, hard to see, and difficult to fathom, Let him quickly follow the king of physicians.
20)“Whoever desires many such qualities, And the happiness of existence as well as nirvāṇa, And wants to utterly perfect all qualities, Let him follow the learned one who masters disciplined conduct.”
7.
idaṃ khalu vacanaṃ śrutvā caturaśītisahasrāṇi cāturmahārājikānāṃ devānāṃ śatasahasraṃ traya-triṃśānāṃ śatasahasraṃ yāmānāṃ śatasahasraṃ tuṣitānāṃ śatasahasraṃ nirmāṇaratīnāṃ śatasahasraṃ paranirmitavaśavartīnāṃ devānāṃ ṣaṣṭisahasrāṇi mārakāyikānāṃ pūrvaśubhakarmaniryātānāṃ aṣṭaṣaṣṭisahasrāṇi brahmakāyikānāṃ bahūni śatasahasrāṇi yāvadakaniṣṭhānāṃ devānāṃ saṃnipatitāny abhūvan / anye ca (Vaidya 35) bhūyaḥ pūrvadakṣiṇapaścimottarebhyo digbhyo bahūni devaśatasahasrāṇi saṃnipatitānyabhūvan / tebhyo ye udāratamā devaputrāste tāṃ mahatīṃ devaparṣadaṃ gāthābhirabhyabhāṣantaḥ -
186：爾時諸天聞歎此偈，其四天王四萬人俱，百千忉利天、炎天、兜術天、無憍樂天、化自在天，各與百千諸天子俱，六萬魔天，前世積德修清淨行；梵迦夷天六萬八千，乃至阿迦膩吒天，與無央數百千眷屬；又有四方無數百千皆來集會。是諸天子各各嗟歎歌頌妙偈：
187：爾時，諸天眾會聞此偈已，八萬四千四天王天、百千忉利天、百千夜摩天、百千兜率天、百千化樂天、百千他化自在天、六萬魔天、前世積德六萬八千梵眾天，乃至阿迦尼吒天與無央數百千諸天，如是等天先來在會，復有他方東西南北、四維上下無量百千諸天眾等，皆悉來集。時大會中上首天子，而說頌曰：
When they heard these verses, the gods assembled. There were 84,000 gods from the Heaven of the Four Great Kings, 100,000 gods from the Heaven of the Thirty-Three, 100,000 gods from the Heaven Free from Strife, 100,000 gods from the Heaven of Joy, 100,000 gods from the Heaven of Delighting in Emanations, 100,000 gods from the Heaven of Making Use of Others’ Emanations, 60,000 gods from the realm of Māra who were born there because of their former virtuous actions, 68,000 [47] gods from the realm of Brahmā, and many hundreds of thousands of gods assembled from all the realms up to the highest heaven. Moreover, many hundreds of thousands of divine sons came together from the east, the south, the west, and the north. [F.28.a] The foremost among the divine sons then spoke these verses to the great assembly of gods:
8.
hanta śṛṇotha vacanaṃ amareśvarāho asmin vidhānamati yādṛśatatvabhūtā /
tyaktārthikāmarati dhyānasukhaṃ praṇītam anubandhayāma imamuttamaśuddhasattvam // Lal_5.36 //
okrāntapāda tatha garbhasthitaṃ mahātmaṃ pūjārahaṃ atiśayamabhipūjayāmaḥ /
puṇyaiḥ surakṣitamṛṣiṃ parirakṣisanto yasyāvatāra labhate na manaḥ praduṣṭam // Lal_5.37 //
saṃgītitūryaracitaiśca suvādyakaiśca varṇāguṇāṃ kathayato guṇasāgarasya /
kurvāma devamanujāna praharṣaṇīyaṃ yaṃ śrutva bodhivaracitta jane janeryā // Lal_5.38 //
puṣpābhikīrṇa nṛpateśca karoma gehaṃ kālāgurūttamasudhūpitasaumyagandham /
yaṃ ghrātva devamanujāśca bhavantyudagrā vigatajvarāśca sukhinaśca bhavantyarogāḥ // Lal_5.39 //
māndāravaiśca kusumaistatha pārijātaiścandraiḥ sucandra tatha sthālavirocamānaiḥ /
puṣpābhikīrṇa kapilāhvaya taṃ karoma pūjārtha pūrvaśubhakarmasamudgatasya // Lal_5.40 //
yāvacca garbhi vasate trimalairalipto yāvajjarāmaraṇa cāntakaraḥ prasūtaḥ /
tāvatprasannamanaso anubandhayāma eṣā matirmatidharasya karoma pūjām // Lal_5.41 //
lābhā sulabdha vipulāḥ suramānuṣāṇāṃ drakṣyanti jānu imu saptapadāṃ kramantam /
śakraiśca brahmaṇakaraiḥ parigṛhyamānaṃ gandhodakaiḥ snapiyamāni suśuddhasattvam // Lal_5.42 (Vaidya 36) //
yāvacca loki anuvartanatāṃ karoti antaḥpure vasati kāmakileśaghātī /
yāvacca niṣkramati rājyamapāsya sarvaṃ tāvatprasannamanaso anubandhayāmaḥ // Lal_5.43 //
yāvadupaiti mahimaṇḍi tṛṇāṃ gṛhītvā yāvacca bodhi spṛśate vinihatya māram /
adhyeṣṭu brāhmaṇayutebhi pravarti cakraṃ tāvatkaroma vipulāṃ sugatasya pūjām // Lal_5.44 //
yada buddhakāryu kṛtu bheṣyati trisahasre sattvāna koṭinayutā amṛte vinītā /
nirvāṇamārgamupayāsyati śītibhāvaṃ tāvanmahāśayamṛṣiṃ na jahāma sarve // Lal_5.45 // iti //
186：
1)聽我無限言，意審至三乘；棄欲樂安住，所慕此最淨。
2)大聖度降神，眾奉可重敬；守德神仙護，微妙無害意。
3)執樂鼓和音，歎德海功勳；歸命天人尊，聞菩薩上慧。
4)散花供養聖，奉仁名花香；悅心天人尊，離欲安無患。
5)意妙清淨花，善願演光明；迦夷散眾花，等供福清淨。
6)處胎無垢著，覺窹老病死；悅心侍究竟，志懷奉恭敬。
7)天人獲善利，見舉足七步；釋梵咸稽首，香水洗淨意。
8)屈意隨世俗，天宮處塵欲；普捨釋尊位，咸悅意侍之。
9)取草坐道場，得佛降眾魔；梵勸轉法輪，僉共奉安住。
10)三界作佛事，甘露億載眾；權化眾清涼，皆棄渴名稱。
187：
1)汝等今應聽，我起決定心，捨欲及神通，諸禪三昧樂。
2)隨從最勝者，降生處母胎，不令諸惡侵，常當為擁護。
3)以諸妙音樂，讚誦功德海，令天人歡喜，發無上道心。
4)人天聞是已，歡喜消眾患，散以曼陀花，月花勝月等，
5)及熏沈水香，供養淨福者。菩薩處胎中，不為三垢染，
6)越於生老死，得導窮邊際，我等持淨心，隨從智慧者。
7)釋梵天王等，見行七步時，以手捧香水，浴是無垢聖，
8)順世諸所為，人天獲大福。處欲常無染，踰城棄寶位，
9)我等願隨逐。敷草坐道場，降魔成正覺，勸說微妙法，
10)佛事遍三界，甘露洽群生，乃至歸涅槃，常隨無暫捨。
1) “Immortal lords, please listen to these words That express what is on our minds! We give up our sensual enjoyments and the perfect bliss of concentration In order to serve this sublime pure being.
2)“As he enters the womb, abides in the womb, and is born, We will make offerings to the Great Being, so worthy of worship. We shall protect the Sage, who is well guarded by merit; No one shall cause him any problems through a hostile mind.
3)“In songs and with the melodious sounds of cymbals, We will praise the qualities of the one with an ocean of qualities. Whoever hears this will engender the excellent mind of awakening And thus delight all gods and humans.
4)“We shall fill the king’s palace with flower petals And light the finest incense of black aloe. With that aroma, gods and humans will become very content; It will free them from sickness and fever and make them happy.
5)“We will fill the entire city of Kapilavastu With blossoms of māndārava flowers, beautiful jasmine, and hibiscus, In order to make offerings to him, Who appears due to virtuous activities.
6)“As long as he is in his mother’s womb, untainted by the three stains, And until he is born in order to bring an end to aging and death, We will serve him devotedly. Our wish is to make offerings to the great intelligent one. [48]
7)“It will be a great blessing for gods and humans To witness the newborn taking seven steps, To see him received by Śakra and Brahmā, And to see the Pure Being bathed with perfumed water.
8)“While he behaves in accord with the world, And conquers the afflictions of desire inside the women’s quarters, And as he abandons his entire kingdom, Throughout that time, we will serve him devotedly.
9)“When he acquires grass and travels to the seat of awakening, And as he conquers the demons and gains awakening, [F.28.b] And is entreated to turn the wheel of the Dharma by a billion Brahmā gods, Throughout that time, we will make vast offerings to the Bliss-Gone One.
10)“While he tames trillions of beings for the deathless state, Performing enlightened activity in the trichiliocosm, And until he passes into cool and peaceful nirvāṇa, For that long, none of us will abandon the greatly renowned sage.”
9.
atha khalu bhikṣavaḥ kāmadhātvīśvarāṇāṃ devakanyānāṃ bodhisattvasya rūpakāyapariniṣpattiṃ dṛṣṭvā etadabhavat - kīdṛśī tvasau kanyā bhaviṣyati yā imaṃ varapravaraśuddhasattvaṃ dhārayiṣyati / tāḥ kautūhalajātā varapravarapuṣpadhūpadīpa-gandha-mālyavilepana-cūrṇa-cīvara-parigṛhītā divyamanomayātmabhāvapratilabdhāḥ puṇyavipākādhisthānādhisthitāḥ tasmin kṣaṇe 'marapurabhavanādantarhitāḥ kapilāhvaye mahāpuravare udyānaśatasahasraparimaṇḍite rājñaḥ śuddhodanasya gṛhe dhṛtarāṣṭre mahāprāsāde amarabhavanaprakāśe vigalitāmbaradhāriṇyaḥ śubhavimalatejapratimaṇḍitā divyābharaṇastambhitabhujāḥ śayanavaragatāṃ māyādevīm ekāṅgulikayopadarśayantyo gaganatalagatāḥ parasparaṃ gāthābhirabhyabhāṣanta -
186：於是欲行天人勝室，覩見菩薩姿色殊妙，心自念言：今此真人清淨殊貌，其妃如類邪？尊人所厚咸皆羨之，各執花香抱愛敬心，志功福報願立神足。適作是念，即時尋沒天人宮殿，在迦維羅衛大園觀中，寂然莊餝，其白淨王所可愛樂，難及大殿後宮菀囿，其處巍巍污塗香熏，清淨無垢光明福祚，威神成就，天人瓔珞一時并至；尋從地起見王妙后，舉身一指，現在虛空，各各相和而說偈言：
187：佛告諸比丘：欲界無量天女，見菩薩身形相微妙，將欲下生，各作是言：何等女人應生菩薩？必有勝德堪懷尊者。咸皆慕羨懷敬愛心，以己福報獲彼神通，得意生身，自彼天宮於剎那頃至迦毘羅城。其迦毘羅城周匝百千，園林池沼莊嚴殊勝，如帝釋宮，於其宮內有一大殿，名曰持國，摩耶聖后住在其中，種種莊嚴敷置綺麗，清淨無垢光明威神。聖后身佩瓔珞被以天衣，種種妙寶莊嚴其體。時諸天女至此殿已，住在虛空瞻於聖后。而有偈言：
Monks, the divine maidens who sport in the desire realms saw the perfection of the Bodhisattva’s bodily form and wondered, “What is she like, that maiden who will conceive this sublime and supreme pure being?” Filled with curiosity, they gathered the finest and best flowers, incense, lamps, perfumes, garlands, ointments, powders, and cloths. Then, blessed as they were with supernatural powers from the ripening of merit and with divine bodies that are mentally created, they instantaneously disappeared from that celestial palace. By means of their celestial powers, they traveled to Kapilavastu, that sublime city with a hundred thousand gardens, [49] and arrived at King Śuddhodana’s residence, known as Home of the Swans, the great mansion that resembled the palaces of the ruler of the gods. The divine maidens, wearing loose gowns, were well adorned by the splendor of their immaculate merit, and their arms and hands were full of divine ornaments. They saw Queen Māyā resting on her fine bed. They pointed her [F.29.a] out to each other and, hovering in midsky, they sang these verses to one another:
10.
amarapuragatāna apsarāṇāṃ rūpa manorama dṛṣṭva bodhisattve /
matiriyamabhavattadā hi tāsāṃ pramada nu kīdṛśa bodhisattvamātā // Lal_5.46 //
tāśca sahitapuṣpamālyahastā upagami veśma nṛpasya jātakāṅkṣā /
puṣpa tatha vilepanāṃ gṛhītvā daśanakhaañjalibhirnamasyamānāḥ // Lal_5.47 //
vigalitavasanāḥ salīlarūpāḥ karatala dakṣiṇi aṅgulīṃ praṇamya /
śayanagata vidarśi māyadevīṃ sādhu nirīkṣatha rūpa mānuṣīṇām // Lal_5.48 //
(Vaidya 37)vayamiha abhimanyayāma anye paramamanorama surūpa apsarāṇām /
ima nṛpativadhūṃ nirīkṣamāṇā jihma vipaśyatha divya ātmabhāvām // Lal_5.49 //
ratiriva sadṛśī guṇānvitā ca jananiriyaṃ pravarāgrapudgalasya /
maṇiratana yathā subhājanastha tatha iva bhājana devi devadeve // Lal_5.50 //
karacaraṇatalebhi yāvadūrdhvaṃ aṅga mahorama divya ātirekāḥ /
prekṣatu nayanānna cāsti tṛptiṃ bhūya praharṣati citta mānasaṃ ca // Lal_5.51 //
śaśiriva gagane virājate 'syā vadanu varaṃ ca virāja gātrabhāsā /
raviriva vimalā śaśīva dīptā tatha prabha niścarate 'sya ātmabhāvāt // Lal_5.52 //
kanakamiva sujātajātarūpā varṇa virocati deviye tathaiva /
bhramaravaranikāśa kuntalānī mṛdukasugandhaśravāsya mūrdhajāni // Lal_5.53 //
kamaladalanibhe tathāsya netre daśanaviśuddha nabheva jyotiṣāṇi /
cāpa iva tanūdarī viśālā pārśva samudgata māṃsi nāsti saṃdhiḥ // Lal_5.54 //
gajabhujasadṛśe 'sya ūrujaṅghe jānu sujātvanupūrvamudgatāsya /
karatalacaraṇā samā suraktā vyaktamiyaṃ khalu devakanya nānyā // Lal_5.55 //
eva bahuvidhaṃ nirīkṣya devīṃ kusuma kṣipitva pradakṣiṇaṃ ca kṛtvā /
(Vaidya 38) supiya yaśavatī jinasya mātā punarapi devapuraṃ gatā kṣaṇena // Lal_5.56 //
atha caturi caturdiśāsu pālāḥ śakra suyāma tathaiva nirmitāśca /
devagaṇa kumbhāṇḍa rākṣasāśca asura mahoraga kinnarāśca vocan // Lal_5.57 //
gacchata purato narottamasya puruṣavarasya karotha rakṣaguptim /
mā kuruta jage manaḥpradoṣaṃ mā ca karota viheṭha mānuṣāṇām // Lal_5.58 //
yatra gṛhavarasmi māyadevī tatra samagra sapāriṣadya sarve /
asidhanuśaraśaktikhaṅgahastā gaganatalasmi sthitā nirīkṣayātha // Lal_5.59 //
jñātva cyavanakāla devaputrā upagami māyasakāśa hṛṣṭacittā /
puṣpa tatha vilepanāṃ gṛhītvā daśanakhaañjalibhirnamasyamānāḥ // Lal_5.60 //
cyava cyava hi narendra śuddhasattvā ayu samayo bhavato 'dya vādisiṃha /
kṛpakaruṇa janitva sarvaloke asmi adhyeṣama dharmadānahetoḥ // Lal_5.61 //
iti //
186：
1)天玉女遊行，覩菩薩妙顏；心中發是念，菩薩母何類？
2)手各執眾花，往聞生愛意；既受持花香，叉十指作禮。
3)微妙氣雜香，投身自歸命；吾覩名稱市，善見仁顏色。
4)亦欲覩殊異，玉女色最悅；觀尊見其形，天眼自覩身。
5)是顏第一殊，至德生尊人；明珠著好器，是器天中天。
6)手脚如甘露，來樂勝天人；觀像無厭足，其心益踴悅。
7)威首照虛空，其明耀諸天；離垢眾雜香，身演暉如是。
8)其色如紫金，威神耀諸天；如蜂王成蜜，演淨塗香熏。
9)眼明如真金，光淨耀虛空；所沒至清淨，而等於有無。
10)脾踵猶如象，其膝微平正；手脚平等淨，玉女歎決疑。
11)如是多所觀，散花右遶之；歎名稱佛母，還入其天宮。
12)爾時四天王、天帝、炎天，及無慢天、天龍、厭鬼，及害人鬼、阿須倫、揵陀羅、真陀羅、摩休勒，咸皆來至歸人中上，而在前導衛護至尊——將無惡物害意向之，若世俗人勿造危難。詣其王后所居宇宅，皆共清和，眷屬圍繞遊行虛空，一切吉祥令無違嬈，眾共宿衛；諸天子知悉欲往侍，悅心敬后執持花香，叉手十指為禮。見淨尊人，當降神故，師子大哀欲來生故，用道法故，皆當勸助護一切故。
187：
1)欲界諸天女，觀菩薩妙身，咸作是思惟： 菩薩母何類？    
2)競持花鬘等，塗香及末香，歡喜詣王宮，合掌而恭敬。
3)袨服麗容貌，舒手咸共指，見坐勝寶床，善心諦觀察。
4)人間斯妙質，天上未曾有，我等常自謂，天女中殊勝。
5)今覩斯人已，自生輕賤心，勝功德莊嚴，顏容甚端正。
6)若非此勝德，誰堪菩薩母？譬如無價珠，置於淨寶器。
7)如是菩薩母，堪懷勝德人，見者生歡喜，其心無厭倦。
8)面目甚端正，身相極光明，如月在虛空，覩之而意淨。
9)如日盛暉耀，如真金百鍊，見彼菩薩母，光明亦如是。
10)髮香且柔澤，紺黑類玄蜂，皓齒如空星，目若青蓮葉。
11)支節善隨轉，手足皆平正，天中尚無匹，人間誰與比？
12)如是審觀察，右遶散香花，稱名歎佛母，還返於天上。
13)爾時四護世，釋梵及欲天，并餘八部眾，皆來衛佛母。
14)諸天咸已見，菩薩將下生，齎持妙香花，歡喜詣前住。
15)合掌稽首請，下生時已至，辯才師子王，哀愍生世間。
1)“We divine maidens who live in divine abodes Saw the attractive body of the Bodhisattva. At that time we considered, ‘What will the mother of the Bodhisattva be like?’
2) “Our curiosity aroused, we approached the royal palaceWith garlands of flowers in our hands. Bearing aloft flowers as well as ointments, We bowed with folded hands.
3)“We beauties with revealing garments Stretched our hands and pointed out Queen Māyā resting in her bed, Saying, ‘Oh! Behold the beauty of that human woman!’
4)“Because of pride we thought That divine maidens had the most attractive bodies. Yet when we saw the body of the king’s wife, We saw that her splendor outshines our divine bodies.
5)“She will be the mother of the Supreme Being; Full of charms, she is like Rati herself. Just as a precious jewel rests within a fine vessel, This queen will be such a vessel for the god of gods.
6)“From the palms of her hands and the soles of her feet, Her attractive limbs surpass the divine. When you look at her, your eyes will not be sated, And she will only thrill your heart and mind more and more.
7)“Her attractive face and body Shine like the beautiful moon in the sky And blaze like the stainless fire of the sun. Her body shines with an excellent light.
8)“The complexion of this queen is resplendent, Shining like the purest gold. Her hair is soft, clean, and sweetly scented, Black like the excellent bee and arranged in braids.
9)“Her eyes are like lotus petals; Her teeth are like stars in the sky. Her waist is curved like a bow and her hips are ample; Her shoulders are raised and her joints are smooth. [50]
10)“Her thighs and calves are like the trunk of an elephant, And her knees have a shapely form. The palms of her hands and the soles of her feet are smooth and red; Surely she can only be a divine maiden.”
11)Thus they examined her in many ways, Tossed flowers and circumambulated her. Then, praising the renowned mother of the Victorious One, They instantly returned to the divine realm.
12)The four guardians of the four directions, Śakra, the gods free from strife, the gods enjoying emanations, Other gods, demigods, kumbhāṇḍas, rākṣasas, Kiṃnaras, and mahoragas spoke:
13)“Go before the Supreme Being; Protect him, the best of men. Do not be hostile to beings; Do no harm to any person.”
14)As Queen Māyā resided in the palace, They all assembled with their retinues. [F.29.b] Holding bows and arrows, swords, spears, and weapons, They remained in the middle of the sky, keeping watch.
15)The divine sons, who know the time of passing, Came joyfully before Queen Māyā. They held flowers as well as ointments; With folded hands, they paid homage.
16)“Lion of Speech, your time is now! Generate compassion and kindness for the entire world; Lord of Men, Pure Being, demonstrate passing away. We pray that you grant the gift of the Dharma.”
11.
atha khalu bhikṣavo bodhisattvasya cyavanakālasamaye pūrvasyā diśo bahūni bodhisattvaśata-sahasrāṇi sarva ekajātipratibaddhāstuṣitavarabhavanavāsino yena bodhisattvastenopasaṃkrāman bodhisattvasya pūjākarmaṇe / evaṃ daśabhyo digbhyo ekaikasyā diśo bahūni bodhisattvaśata-sahasrāṇi sarva ekajātipratibaddhāstuṣitavarabhavanavāsino yena bodhisattvastenopasaṃkrāman bodhisattvasya pūjākarmaṇe / cāturmahārājakāyikebhyo devebhyaś caturaśītyapsaraḥśatasahasrāṇy evaṃ trayatriṃśato yāmebhyastuṣitebhyo nirmāṇaratibhyaḥ paranirmitavaśavartibhyo devebhyaś caturaśītyapsaraḥ - śatasahasrāṇi nānātūryasaṃgītivāditena yena bodhisattvas tenopasaṃkrāman bodhisattvasya pūjākarmaṇe //
atha khalu bodhisattvaḥ śrīgarbhasiṃhāsane sarvapuṇyasamudgate sarvadevanāgasaṃdarśane mahākūṭāgāre niṣadya sārdhaṃ bodhisattvairdevanāgayakṣakoṭiniyutaśatasahasraiḥ parivṛtaḥ puraskṛtastuṣitavarabhavanāt (Vaidya 39) pracalati sma /
186：於是菩薩欲遷神時，東方極遠無數菩薩住兜術天，皆共來至於斯佛土供養菩薩；南西北方四維上下十方無限諸佛世界，無數菩薩一生補處住兜術宮，皆來詣此供養菩薩。其四天王八萬四千諸玉女眾，忉利天、炎天、兜術天、無憍樂天、化自在天，各將侍從八萬四千玉女，鼓樂絃歌，來詣此土供養菩薩。於時菩薩，即坐首藏普德等集三昧定意，一切現大棚閣，并諸菩薩億百千載，諸天圍繞；動兜術天，適震動已。
187：佛告諸比丘：菩薩將下生時，東方有無量百千菩薩，皆是一生補處，來詣兜率天宮供養菩薩，南西北方、四維上下一生補處，皆至兜率天宮供養菩薩；十方世界四天王天、三十三天、夜摩天、兜率陀天、樂變化天、他化自在天，如是等各與八萬四千天女，前後圍遶至兜率宮，鼓樂絃歌供養菩薩。爾時，菩薩處大樓閣，坐於眾德所生勝藏師子之座，彼諸菩薩及無量百千萬億那由他諸天圍遶，供養恭敬尊重讚歎，即於兜率最勝天宮而便降生。
Monks, as the Bodhisattva was about to pass away and take rebirth, many hundreds of thousands of bodhisattvas, who were bound by just one more birth, came to him from the east of the sacred abode of the Heaven of Joy. They approached the Bodhisattva in order to make offerings to him. Likewise many hundreds of thousands of bodhisattvas, all of them bound by just one more birth, came from all ten directions within the sacred abode of the Heaven of Joy, also approaching the Bodhisattva in order to make offerings to him. There were 8.4 million divine maidens from the Heaven of the Four Great Kings who approached the Bodhisattva, making offerings to him accompanied by music and singing. Similarly, 8.4 million divine maidens from each of the realms of the Heaven of the Thirty-Three, the Heaven Free from Strife, [51] the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use of Others’ Emanations approached the Bodhisattva. Singing songs and playing musical instruments of all types, they made offerings to the Bodhisattva. At that time the Bodhisattva had taken his seat on the Glorious Essence lion throne inside his great palace. This throne had come about through all his merit and was visible to all the gods and nāgas. Then, as the bodhisattvas and many millions of gods, nāgas, and yakṣas assembled around him, he began his departure from the sublime realm of the Heaven of Joy.
12.
pracalatā ca bhikṣavo bodhisattvena tathārūpā kāyāt prabhā muktābhūd yayā prabhayā ayaṃ trisāhasramahāsāhasro lokadhāturevaṃ vipulavistīrṇo mahatodāreṇa supracalitapūrveṇa divyaprabhāsamatikrāntenāvabhāsena parisphuṭo 'bhūt / yā api tā lokāntarikā aghā aghasphuṭā andhakārāstamisrā yatremau candrasūryāvevaṃ maharddhikāvevaṃ mahānubhāvāvevaṃ maheśākhyau ābhayā ābhāṃ varṇena varṇaṃ tejasā tejo nābhitapato nābhivirocataḥ, tatra ye sattvā upapannāste svakānapi bāhuprasāritānna paśyanti / tathāpi tasmin samaye mahata udārasyāvabhāsasya prādurbhāvo 'bhūt / ye ca tatra sattvā upapannāste tenaivāvabhāsena sphuṭāḥ samānā anyonyaṃ samyak paśyanti sma / anyonyaṃ saṃjānante sma / evaṃ cāhuḥ - anye 'pi kila bhoḥ sattvā ihopapannāḥ kila bho iti // ayaṃ ca trisāhasramahāsāhasro lokadhātuḥ ṣaḍvikāram aṣṭādaśamahānimittamabhūt / akampat prākampat saṃprākampat / avedhat prāvedhat saṃprāvedhat / acalat prācalat saṃprācalat / akṣubhyat prākṣubhyat saṃprākṣubhyat / araṇat prāraṇat saṃprāraṇat / agarjat prāgarjat saṃprāgarjat / ante 'vanamati sma, madhye unnamati sma / madhye 'vanamati sma, ante unnamati sma / pūrvasyāṃ diśyavanamati sma, paścimāyāṃ diśyunnamati sma / paścimāyāṃ diśyavanamati sma, pūrvasyāṃ diśyunnamati sma / dakṣiṇasyāṃ diśyavanamati sma, uttarasyāṃ diśyunnamati sma / uttarasyāṃ diśyavanamati sma, dakṣiṇasyāṃ diśyunnamati sma / tasmin samaye harṣaṇīyāstoṣaṇīyāḥ premaṇīyāḥ prasādanīyā avalokanīyāḥ prahlādanīyā nirvarṇanīyā asecanīyā apratikūlā anuttrāsakarāḥ śabdāḥ śrūyante sma / na ca kasyacit sattvasya tasmin kṣaṇe viheṭhā vā trāso vā bhayaṃ vā stambhitatvaṃ vābhūt / na ca bhūyaḥ sūryācandramasorna brahmaśakralokapālānāṃ tasmin kṣaṇe prabhā prajñāyate sma / sarvanarakatiryagyoniyamalokopapannāśca sattvāstasmin kṣaṇe vigataduḥkhā abhūvan sarva-sukhasamarpitāḥ / na ca kasyacit sattvasya rāgo bādhate sma, dveṣo vā moho vā, īrṣyā vā mātsaryaṃ vā, māno vā mrakṣo vā, mado vā krodho vā, vyāpādo vā paridāho vā / sarvasattvās tasmin kṣaṇe maitracittā hitacittāḥ parasparaṃ mātāpitṛsaṅgino 'bhūvan / aghaṭṭitāni ca divya-mānuṣyakāṇi tūryakoṭiniyutaśatasahasrāṇi manojñaghoṣamutsṛjanti sma / devakoṭīnayutaśata-sahasrāṇi pāṇibhiraṃsaiḥ śirobhistaṃ mahāvimānaṃ vahanti sma / tāni cāpsaraḥśatasahasrāṇi svāṃ svāṃ saṃgītiṃ saṃprayujya purataḥ pṛṣṭhato vāmadakṣiṇena ca sthitvā bodhisattvaṃ saṃgītirutasvareṇābhistuvanti sma -
186：從身放光，具足廣普照此三千大千佛國土靡不周遍，曜幽冥處令覩大明，日月之光所不逮及；照於地獄、餓鬼、畜生、八難中人，蒙斯尊光普獲安隱。所蒙光處令其眾生，消婬怒癡，不懷自大，無有惱熱亦無貪嫉，皆懷慈心，相視如子如父如母如兄如弟。天人伎樂不鼓自鳴，百千億載音聲相和，無數天人念善思惟，彼大天宮無能毀壞，玉女百千各鼓琴箏在後侍從，以伎樂音嗟歎菩薩前世積德，而說偈言：
187：將下生時，放未曾有身相光明，遍照三千大千世界，世界中間幽冥之處，日月威光所不能照，而皆大明。其中眾生各得相見，咸作是言：云何此中忽生眾生？是時三千大千世界，六種震動有十八相，所謂搖動、極搖動、遍搖動，扣擊、極扣擊、遍扣擊，移轉、極移轉、遍移轉，涌覆、極涌覆、遍涌覆，出聲、極出聲、遍出聲，邊涌中沒，中涌邊沒，東涌西沒，西涌東沒，南涌北沒，北涌南沒。是時，一切眾生歡喜踊躍，愛樂清淨快樂無極，稱揚讚美。聞諸聲時，無一眾生恐畏驚悸，梵釋護世、日月威光皆悉不現，一切地獄、畜生、餓鬼，及諸眾生皆蒙安隱。無一眾生於此時中為貪瞋癡等，一切煩惱之所逼迫，互相慈愍起利益心，如父如母如兄如弟。人天樂器不鼓自鳴，無量諸天頂戴擎捧是妙樓閣，無量百千天女，前後圍遶奏天伎樂。其樂音中出是妙偈，歎菩薩曰：
Monks, [F.30.a] as he started to move, the Bodhisattva’s body began to shine with a brilliant and dazzling light that surpassed any other celestial light. This unprecedented light illuminated all the vast and enormous realms of the great trichiliocosm. Even the darkest regions of the world, filled with negativity and obscurity, where even the renowned great power and magical ability of the sun and the moon are unable to produce light, colors, or heat, were bathed in light. In those realms, the unfortunate beings normally cannot even see their own hands. But even there, the dazzling light shone. Due to the light, the beings in those realms now recognized one another and remarked: “Listen, friends! Other beings have also been born here!”
Then the whole billionfold world system became distorted in six ways and exhibited eighteen great signs. It began to quiver, tremble, quake, move, make sound, and roar, each in three degrees of intensity. [52] The world shook so violently that its center and edge, east and west, as well as north and south, all bounced around, so that when one side was up, the other was down. At that point one could hear all sorts of pleasant and cheerful sounds. There were sounds that inspired love and made everyone serene. There were inviting and refreshing sounds that were impossible to describe or imitate, agreeable sounds that do not produce fear. [F.30.b] At that moment there was not a single being anywhere that felt hostile, frightened, or anxious. At that moment even the light of the sun and moon and the splendor of the gods, such as Śakra, Brahmā, and the worldly protectors, could not be perceived anymore. All beings who were living in the hells, along with those born as animals and all those in the world of the lord of death, became instantaneously free from suffering and filled with every happiness. No being had any painful emotion, such as anger, delusion, envy, jealousy, pride, hypocrisy, arrogance, wrath, malice, or burning anguish. At that moment all sentient beings felt love for each other, wished each other well, and saw each other as parents and children. Trillions of divine and human musical instruments played sweet sounds without even being touched or played. Hundreds of millions of gods also lifted and carried that great mansion using their hands, shoulders, and the crowns of their heads. Hundreds of thousands of divine maidens also sang their individual songs. From all around they praised the Bodhisattva with the sounds of their tunes: [53]
13.
pūrvakarmaśubhasaṃcitasya te dīrgharātrakuśaloditasya te /
satyadharmanayaśodhitasya te pūja adya vipulā pravartate // Lal_5.62 //
(Vaidya 40) pūrvi tubhya bahukalpakoṭiyo dānu dattu priyaputradhītarā /
tasya dānacaritasya tatphalaṃ yena divya kusumāḥ pravarṣitāḥ // Lal_5.63 //
ātmamāṃsa tulayitva te vibho so 'bhidattu priyapakṣikāraṇāt /
tasya dānacaritasya tatphalaṃ pretaloki labhi pānabhojanam // Lal_5.64 //
pūrvi tubhya bahukalpakoṭiyo śīla rakṣitamakhaṇḍanavratam /
tasya śīlacaritasya tatphalaṃ yena akṣaṇa apāya śodhitāḥ // Lal_5.65 //
pūrvi tubhya bahukalpakoṭiyo kṣānti bhāvita nidānabodhaye /
tasya kṣānticaritasya tatphalaṃ maitracitta bhuta devamānuṣāḥ // Lal_5.66 //
pūrvi tubhya bahukalpakoṭiyo vīryu bhāvitamalīnamuttamam /
tasya vīryacaritasya tatphalaṃ yena kāyu yatha meru śobhate // Lal_5.67 //
pūrvi tubhya bahukalpakoṭiyo dhyāna dhyāyita kileśadhyeṣaṇāt /
tasya dhyānacaritasya tatphalaṃ yena kleśa jagato na bādhate // Lal_5.68 //
pūrvi tubhya bahukalpakoṭiyo prajña bhāvita kileśachedanī /
tasya prajñacaritasya tatphalaṃ yena ābha paramā virocate // Lal_5.69 //
maitravarmita kileśasūdanā sarvasattvakaruṇāya udgatā /
modiprāpta paramā upekṣakā brahmabhūta sugatā namo 'stu te // Lal_5.70 //
(Vaidya 41) prajña ulkaprabha tejasodgatā sarvadoṣatamamohaśodhakā /
cakṣubhūta trisahasrināyakā mārgadeśika mune namo 'stu te // Lal_5.71 //
186：
1)前世積功德，長夜來善本；布施得真正，故今致奉敬。
2)尊本無數劫，惠施愛男女；以斯施果報，雨天諸花香。
3)害身肉稱之，用哀愍鳥故；由此布施果，餓鬼蒙食醬。
4)尊本無數劫，護戒無所犯；由禁獲果報，消盡惡道難。
5)本無數億劫，志道行忍辱；忍行致此果，慈心愍天人。
6)本無數億劫，上進無怯劣；以是精進果，身好如須彌。
7)本無數億劫，禪思消眾塵；以是一心果，不樂眾塵欲。
8)本無數億劫，行智斷貪欲；以是智慧果，光明最清淨。
9)被鎧善伏塵，普愍念眾生；仁德度彼岸，禮清淨安住。
10)光耀悉普照，皆除眾塵冥；為三千目導，禮最勝現道。
187：
1)尊者長夜積修習，所有淨業皆圓滿，住於真正勝理中，今致天人上供養。
2)往昔無量拘胝劫，能施所愛妻子等，由彼行檀獲勝報，故得諸天妙花香。
3)自割身肉而秤之，慈心救彼垂死鴿，復以行檀獲勝報，能令餓鬼得充足。
4)尊者過去無邊劫，堅持淨戒未甞毀，由彼尸羅獲勝報，能令惡趣息眾患。
5)尊者過去無邊劫，求菩提故行忍辱，由彼羼提獲勝報，能令人天互慈愍。
6)尊者過去無邊劫，勝修精進無休已，由彼勤劬獲勝報，身相端嚴如須彌。
7)尊者過去無邊劫，為斷結使修諸定，由彼禪那獲勝報，能令今世無煩惱。
8)尊者過去無邊劫，修習智慧斷諸結，由彼般若獲勝報，能使光明甚清淨。
9)被慈甲冑除煩惱，由愍世間今現生，證得第一妙喜捨，尊獲梵住歸命禮。
10)照以智慧光明炬，淨除癡冥諸過失，三千大千以為主，歸命牟尼大導師。    
1) “You previously accumulated virtuous actions; You have appeared through virtue gathered over a long time. You have purified the mode of all phenomena; Today we bring forth a great offering to you.
2)“In the past, for billions of eons, You gave up your dear sons and daughters. This shower of celestial flowers Is the fruition of that generosity.
3)“Lord, you cut off your own flesh, [F.31.a] Kindheartedly weighing it on a scale to release a bird. The fruition of that practice of giving Is that worldly pretas obtain food and drink.
4)“In the past, for billions of eons, You preserved unbroken, uncorrupted discipline. By the fruition of the practice of that discipline, The unfree lower realms are purified.
5)“In the past, for billions of eons, You cultivated patience as the basis for attaining awakening. The result of your practice of patience Is that gods and humans develop loving minds.
6)“In the past, for billions of eons, You cultivated supreme and unwavering diligence. The result of your practice of diligence Is that your body is beautiful like Mount Meru.
7)“In the past, for billions of eons, You trained in concentration to purify the afflictions. The result of your practice of concentration Is that beings are not harmed by afflictions.
8)“In the past, for billions of eons, You trained in knowledge that destroys the afflictions. The result of your practice of knowledge Is that you emit sublime and beautiful light.
9)“With the armor of love, you have destroyed the afflictions And developed great compassion for all beings. You have attained perfect delight and excellent equanimity; Bliss-Gone One, Great Being, homage be to you!
10)“You are exalted by the splendor of the light of the lamp of knowledge And have cleared all darkness of delusion. Homage to you, Able One Who Shows the Path— The leader, the eye in the trichiliocosm.
14.
ṛddhipādavarabhijñakovidā satyadarśi paramārthi śikṣitā /
tīrṇa tārayasi anyaprāṇino dāśabhūta sugatā namo 'stu te // Lal_5.72 //
sarvopāyavarabhijñakovidā darśayasi cyutimacyuticyutim /
lokadharmabhavanābhivartase no ca loki kvaci opalipyase // Lal_5.73 //
lābha teṣa paramā acintiyā yeṣu darśana śravaṃ ca eṣyase /
kiṃ punaḥ śṛṇuya yo tidharmatāṃ śraddha prīti vipulā janeṣyase // Lal_5.74 //
jihma sarva tuṣitālayo bhuto jambudvīpi puri yo udāgataḥ /
prāṇikoṭinayutā acintiyāṃ bodhayiṣyasi prasupta kleśato // Lal_5.75 //
ṛddha sphīta puramadya bheṣyatī devakoṭinayutaiḥ samākulam /
apsarobhi turiyairnināditaṃ rājagehi madhuraṃ śruṇiṣyati // Lal_5.76 //
puṇyatejabharitā śubhakarmaṇā nāri sā paramarūpaupetā /
yasya putra ayameva samṛddhaḥ tisraloki abhibhāti śīriye // Lal_5.77 //
(Vaidya 42) no bhuyo puravarasmi dehināṃ lobhadoṣakalahā vivādakā /
sarva maitramanasaḥ sagauravā bhāvino naravarasya tejasā // Lal_5.78 //
rājavaṃśa nṛpateḥ pravardhate cakravartikularājasaṃbhavaḥ /
bheṣyate kapilasāhvayaṃ puraṃ ratnakoṣabharitaṃ susamṛddham // Lal_5.79 //
yakṣarākṣasakumbhāṇḍaguhyakā devadānavagaṇāḥ saindrakāḥ /
ye sthitā naravarasya rakṣakāḥ teṣu mokṣa nacireṇa bheṣyate // Lal_5.80 //
puṇyupārjitu stavitva nāyakaṃ premagauravamupasthapisva nā /
sarva bodhi pariṇāmayāmahe kṣipra bhoma yatha tvaṃ narottama // Lal_5.81 //
iti // iti śrīlalitavistare pracalaparivarto nāma pañcamo 'dhyāyaḥ //
186：
11)曉了神通飛，顯示學究竟；化度以種類，稽首善船師。
12)皆學清淨辭，示現沒終始；未曾捨俗法，於俗無所著。
13)其見求博聞，弘利甚無限；況復聽受法，得信愛樂者。
14)兜術天忽冥，閻浮利日出；無思議億姟，樂道消眾塵。
15)安隱快豐盛，無數諸天俱；玉女數音樂，王舍聞悲和。
16)德威普滋茂，覩母最妙顏；子巍巍如此，三界最吉祥。
17)不復失本誓，無有貪恚諍；恭敬普慈心，於人中威神。
18)王國遂增益，成轉輪王種；迦維當豐茂，寶藏又豐滿。
19)鬼閱叉厭鬼，諸天龍鬼神；往護人中尊，不久得解脫。
20)讚佛積功德，愛敬而奉事；悉用勸其道，速疾成導師。
187：
11)勝慧神足得諸通，見真實義能示現，自既得濟能拯物，歸命船師能渡者。
12)隨順世法示同凡，不為世法之所染，一切眾生若聞見，獲不思議勝利益，
13)況復聽聞尊妙法，信樂當生廣大善。兜率天宮行暗冥，閻浮提中日將出，
14)煩惱惛睡諸群生，尊者皆當令覺悟。迦毘羅城益興盛，無量諸天眾圍遶，
15)諸天寶女奏天樂，周遍王城演妙音。佛母妙色以莊嚴，福德威容乘淨業，
16)聖子端正甚奇特，光明遍照三千界。其國所有諸眾生，皆離諍論諸煩惱，
17)一切慈心相敬順，悉由菩薩之威力。輸檀王種當興盛，由斯應紹轉輪王，
18)其城所有諸珍藏，一切眾寶皆盈滿。夜叉羅剎鳩槃茶，修羅密跡諸天眾，
19)守護菩薩所居處，不久皆當證解脫，悉以迴向菩提道，願速如尊成正覺。
11)“Skilled in the higher knowledge of the bases of miraculous powers, You see the truth and have trained in the sacred meaning. Having crossed over, you liberate others; Homage to you, the Bliss-Gone One Who Liberates.
12)“Skilled in means and higher knowledge, You show a passing away that is devoid of death and rebirth. Although you act harmoniously in accord with worldly law,You are in no way attracted to the world. [54]
13)“Inconceivably excellent gains come to anyone Who merely comes to hear or see you. [F.31.b] So how about those who actually listen to the Dharma And develop faith and joy?
14)“The entire realm of the Heaven of Joy is gloomy, But the sun has risen in Jambudvīpa. You will awaken inconceivable trillions of creatures Who are asleep due to their afflictions.
15)“Today the palace will be filled with wonders: It will be crowded with trillions of deities; It will resound with the music played by divine maidens; In the king’s mansion, sweet music will be heard.
16)“The lady is endowed with supreme beauty, Nourished by the brilliance of her merit and virtuous actions. This perfect son of hers will outshine The three worlds with his splendor.
17)“The splendorous appearance of this perfect man Will henceforth prevent any greed and quarrels Among beings in this sublime palace. All shall be lovingly reverential.
18)“When a king from a lineage of universal monarchs is born, Into the lineage of a king, that lineage will become greatly exalted. Likewise the city of Kapilavastu shall become perfect And filled with treasures.
19)“Yakṣas, rākṣasas, kumbhāṇḍas, guhyakas, Gods, and kiṃnaras with their forces— All those who guard the supreme man Shall attain liberation before long.
20)“Guide, whatever merit accumulates As we praise you with respect and reverence, We dedicate it all to awakening. Best of Men, may we quickly become like you!” This concludes the fifth chapter on setting out.
處胎品第六
1.
(Vaidya 43) garbhāvakrāntiparivartaḥ ṣaṣṭhaḥ /
iti hi bhikṣavaḥ śiśirakālavinirgate vaiśākhamāse viśākhānakṣatrānugate ṛtupravare vasantakāla-samaye taruvarapatrākīrṇe varapravarapuṣpasaṃkusumite śītoṣṇatamorajovigate mṛduśādvale susaṃsthite tribhuvanajyeṣṭho lokamahito vyavalokya ṛtukālasamaye pañcadaśyāṃ pūrṇamāsyāṃ poṣadhagṛhītāyā mātuḥ puṣyanakṣatrayogena bodhisattvastuṣitavarabhavanāccyutvā smṛtaḥ saṃprajānan pāṇḍuro gajapoto bhūtvā ṣaḍdanta indragopakaśirāḥ suvarṇarājīdantaḥ sarvāṅga-pratyaṅgo 'hīnendriyo jananyā dakṣiṇāyāṃ kukṣāvavakrāmat / avakrāntaśca sa dakṣiṇāvacaro 'bhūnna jātu vāmāvacaraḥ / māyādevī sukhaśayanaprasuptā imaṃ svapnamapaśyat -
himarajatanibhaśca ṣaḍviṣāṇaḥ sucaraṇa cārubhujaḥ suraktaśīrṣaḥ /
udaramupagato gajapradhāno lalitagatirdṛḍhavajragātrasaṃdhiḥ // Lal_6.1 //
na ca mama sukha jātu evarūpaṃ dṛṣṭamapi śrutaṃ nāpi cānubhūtam /
kāyasukhacittasaukhyabhāvā yathariva dhyānasamāhitā abhūvam // Lal_6.2 //
186：佛語諸比丘：于時菩薩過冬盛寒，至始春之初，修合星宿，春末夏初樹木彫落，初始花茂不寒不暑。時三界尊觀察十方，適在時宜沸星應下，菩薩便從兜術天上，垂降威靈化作白象，口有六牙諸根寂定，[至*頁]首奮耀光色魏魏，眼鼻晃昱現從日光，降神于胎趣於右脅；菩薩所以處於右者，所行不左。王后潔妙，時晏然寐忽然即覺，見白象王光色如此，來處于胎其身安和，從始至今未曾見聞；身心安隱，猶如逮禪致正受矣。
187：處胎品第六
佛告諸比丘：冬節過已，於春分中毘舍佉月，叢林花葉鮮澤可愛，不寒不熱，氐宿合時三界勝人，觀察天下白月圓淨，而弗沙星正與月合。菩薩是時從兜率天宮沒，入於母胎，為白象形，六牙具足，其牙金色首有紅光，形相諸根悉皆圓滿，正念了知，於母右脇降神而入。聖后是時安隱睡眠，即於夢中見如斯事。
爾時，世尊欲重宣此義，而說偈言：
勝人託生為白象，皎潔如雪具六牙，鼻足姝妙首紅光，支節相狀皆圓滿。
降身右脇如遊戲，佛母因斯極歡喜，未曾得見及未聞，身心安隱如禪定。
Chapter 6 — Entering the Womb Monks, the cold season had passed and it was the third month of spring. It was the finest season, when the moon enters the constellation Viśākhā. The leaves of trees unfurled and the most exquisite flowers blossomed. It was neither cold nor hot, and there was no fog or dust in the air. Fresh green grass covered the grounds everywhere. The Lord of the Three Worlds, [55] revered by all the worlds, now judged that the time had come. On the fifteenth day, during the full moon, while his future mother was observing the poṣadha precepts during the constellation of Puṣya, the Bodhisattva moved, fully conscious and aware, from the fine realm of the Heaven of Joy to the womb of his mother. [F.32.a] He entered through his mother’s right side in the form of a baby elephant, white in color with six tusks. His head was the color of a reddish insect, and the tusks were blazing gold. He had all his limbs intact and his full faculties. As he entered, he stayed only at the right side of the womb and never on the left. As this occurred, Queen Māyā was sleeping on her pleasant bed and saw the following in her dream:
A snowy-silver colored elephant with six tusks, Beautiful feet, exquisite trunk, and a pretty red head, Moving in a fine gait with joints as stable as a diamond— That perfect elephant entered her womb.
She had never seen, heard of, or experienced Such a rare happiness. Feeling this physical and mental bliss, She became absorbed in concentration.
2.
atha khalu māyādevī ābharaṇavigalitavasanā prahlāditakāyacittā prītiprāmodyaprasādapratilabdhā śayanavaratalādutthāya nārīgaṇaparivṛtā puraskṛtā prāsādavaraśikharādavatīrya yenāśokavanikā tenopajagāma / sā aśokavanikāyāṃ sukhopaviṣṭā rājñaḥ śuddhodanasya dūtaṃ preṣayati sma āgacchatu devo devī te draṣṭukāmeti //
atha sa rājā śuddhodanastadvacanaṃ śrutvā praharṣitamanā ākampitaśarīro bhadrāsanādutthāya amātyanaigamapārṣadyabandhujanaparivṛto yenāśokavanikā tenopasaṃkrāmat, upasaṃkrāntaśca na śaknoti sma aśokavanikāṃ praveṣṭum / gurutaramivātmānaṃ manyate sma / aśokavanikādvāre sthito muhūrtaṃ saṃcintya tasyāṃ velāyāmimāṃ gāthāmabhāṣata -
na smari raṇaśauṇḍi mūrdhasaṃsthasya mahyam eva guru śarīraṃ manyamī yādṛśo 'dya /
svakulagṛhamadya na prabhomi praveṣṭuṃ kimiha mama bhave 'ṅgo kānva pṛccheya cāham // Lal_6.3 // iti //
186：於時妙后衣毛為竪，[打-丁+(改-己)]拭衣服及塗香熏，身心欣喜尋從坐起，與婇女俱前後圍繞，從後宮出詣無憂樹，即時安坐無憂樹下。便遣侍女以此意旨啟白淨王曰：天王自屈來覩所樂。王聞踊躍即勅嚴駕，群臣翼從到無憂樹，不得入門，王自起想乘高象車，思惟須臾即說偈曰：
念曾處象車，身重不如今；光明入吾室，問誰是何變？
187：爾時，聖后身心遍喜，即於座上以眾妙寶莊嚴其身，無數婇女恭敬圍遶，下於勝殿詣無憂園。到彼園已，遣信白輸檀王言：要欲相見，王宜暫來。王聞是信心甚歡喜，從寶座起，與諸臣佐及諸眷屬，前後翊從詣無憂園。既至園門舉體皆重，不能前進，而說偈言：
憶昔赴強敵，身猶不為重，今者忽如是，此變當問誰？
As she awoke, Queen Māyā first adorned herself with ornaments and flowing garments. Refreshed in body and mind, she felt affectionate, joyful, and calm. She then arose from her bed and made her way down from the upper floors of the palace, surrounded by her female attendants. She proceeded to the aśoka-tree forest, where she felt at ease. Once there, she sent a message to King Śuddhodana: “Your Majesty, please come, the queen would like to see you.”
When King Śuddhodana heard this message, he became very elated, and immediately he rose from his throne. Surrounded by his ministers and townspeople, attendants and relatives, he went to the aśoka forest. However, as he arrived, his body suddenly felt very heavy and he was unable to enter the forest. In this way he just stood at the entrance to the aśoka forest. Reflecting a little, he then spoke these verses: [F.32.b]
“I do not remember my body ever feeling this heavy, [56] Even as I led my army of warriors into battle. Now I cannot even enter my own property; Can anyone tell me what has happened?”
3.
(Vaidya 44) atha khalu śuddhāvāsakāyikā devaputrā gaganatalagatā ardhakāyamabhinirmāya rājānaṃ gāthayādhyabhāṣanta -
vratatapaguṇayuktastisralokeṣu pūjyo maitrakaruṇalābhī puṇyajñānābhiṣiktaḥ /
tuṣitapuri cyavitvā bodhisattvo mahātmā nṛpati tava sutatvaṃ māyakukṣaupapannaḥ // Lal_6.4 //
daśanakha tada kṛtvā svaṃ śiraṃ kampayanto nṛpatiranupraviṣṭaścitrikārānuyuktaḥ /
māya tada nirīkṣya mānadarpopanītāṃ vadahi kurumi kiṃ te kiṃ prayogo bhaṇāhi // Lal_6.5 //
186：於時有天，在虛空中化現半身，為白淨王說此偈言：
德行三界尊，慈哀成福祚；菩薩遷兜術，大聖降妙后。
當叉手禮足，至神入彼室；妙后觀其意，若干種微妙。
今以用是故，而有是變應；示現於宮殿，未曾有虛妄。
淨如雪山王，其明超日月；身形甚分明，大象強殊勝。
堅固猶金剛，思念行殊特；而降神入胎，是故受我言。
覩三界迷冥，億載天歎詠；不厭無瞋怒，心寂等安定。
187：時，淨居天子於虛空中現其半身，為輸檀王而說頌曰：
菩薩大威德，下於兜率宮，託在聖后胎，為王之太子。
眾行皆圓滿，人天所恭敬，具慈悲福慧，灌頂當受職。
時，輸檀王聞是偈已，合掌稽首作如是言：我今見此希有之事。於是入見聖后，自除憍慢，前問聖后：欲何所求？惟願為說。
Some gods of the pure realms had settled in the middle of the sky. Now they revealed half their bodies and spoke these verses to King Śuddhodana:
“Your Majesty, a bodhisattva, a great being, With qualities of austerity and discipline, honored by the three worlds, Loving and compassionate, and empowered by merit and wisdom, Has left the Heaven of Joy for the womb of Queen Māyā in order to become your son.”
Then, joining his palms and bowing his head, The king went into the forest, overwhelmed by reverence and awe. Without pride or arrogance, he looked at Queen Māyā And asked, “What may I do for you? Tell me what to do.”
4.
devyāha -
himarajatanikāśaścandrasūryātirekaḥ sucaraṇa suvibhaktaḥ ṣaḍviṣāṇo mahātmā /
gajavaru dṛḍhasaṃdhirvajrakalpaḥ surūpaḥ udari mama praviṣṭastasya hetuṃ śruṇuṣva // Lal_6.6 //
vitimira trisahasrāṃ paśyamī bhrājamānāṃ devanayuta devā ye stuvantī sayānā /
na ca mama khiladoṣo naiva roṣo na moho dhyānasukhasamaṅgī jānamī śāntacittā // Lal_6.7 //
sādhu nṛpati śīghraṃ brāhmaṇānānayāsmin vedasupinapāṭhā ye gṛheṣū vidhijñāḥ /
supinu mama hi yemaṃ vyākarī tattvayuktaṃ kimida mama bhaveyā śreyu pāpaṃ kulasya // Lal_6.8 //
vacanamimu śruṇitvā pārthivastatkṣaṇena brāhmaṇa kṛtavedānānayacchāstrapāṭhān /
māya purata sthitvā brāhmaṇānāmavocat supina mayi ha dṛṣṭastasya hetuṃ śṛṇotha // Lal_6.9 //
186：時夫人出，為王說偈：
天王召梵志，曉了能解夢；為我別此義，於國為吉凶？
187：爾時，聖后以偈答曰：
我於睡夢中，見象如白銀，光色超日月，身相甚嚴淨。
六牙有威勢，難壞如金剛，支體甚堅好，來入於我腹。
爾後多瑞相，願王今善聽。我見三千界，弘敞廣嚴飾，
每於寢寐時，諸天來讚我。貪瞋等煩惱，結使皆銷滅，
我心寂靜樂，如在禪定中。宜喚占夢人，明解圍陀論，
善閑八耀法，能辨吉凶者，速召彼人來，為我解斯夢。
The queen replied: “A fine and beautiful elephant, white as snow or silver, More dazzling than the sun and the moon, well proportioned, With beautiful legs, six great tusks, and joints as firm as diamond, Entered my womb—please listen to this story. “In my sleep I saw this trichiliocosm illuminated, its darkness gone, While ten million gods were praising me. I felt no anger, aggression, hatred, or confusion; I felt peaceful and full of the bliss of concentration. [57] “I wonder if this dream of mine shows happiness or sorrow for our family? Is my dream a genuine prediction? Your Majesty, quickly summon the priests Who are specialists in the Vedic treatises on dreams.”
5.
(Vaidya 45)brāhmaṇā āhuḥ brūhi devi tvayā kīdṛśaṃ svapnaṃ dṛṣṭam / śrutvā jñāsyāmaḥ /
devyāha -
himarajatanikāśaścandrasūryātirekaḥ sucaraṇa suvibhaktaḥ ṣaḍviṣāṇo mahātmā /
gajavaru dṛḍhasaṃdhirvajrakalpaḥ surūpaḥ udari mama praviṣṭastasya hetuṃ śṛṇotha // Lal_6.10 //
vacanamimu śruṇitvā brāhmaṇā evamāhuḥ prīti vipula cintyā nāsti pāpaṃ kulasya /
putra tava janesī lakṣaṇairbhūṣitāṅgaṃ rājakulakulīnaṃ cakravarti mahātmaṃ // Lal_6.11 //
sa ca pura vijahitvā kāmarājyaṃ ca gehaṃ pravrajita nirapekṣaḥ sarvalokānukampī /
buddho bhavati eṣo dakṣiṇīyastriloke amṛtarasavareṇā tarpayet sarvalokam // Lal_6.12 //
vyākaritva giraṃ saumyāṃ bhuktvā pārthivabhojanam /
ācchādanāni codgṛhya prakrāntā brāhmaṇās tataḥ // Lal_6.13 //
iti hi bhikṣavo rājā śuddhodano brāhmaṇebhyo lakṣaṇanaimittikavaipañcakebhyaḥ svapnādhyāyīpāṭhakebhyaḥ pratiśrutya hṛṣṭastuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajātastān brāhmaṇān prabhūtena khādanīyabhojanīyāsvādanīyena saṃtarpya saṃpravāryācchādanāni ca datvā visarjayati sma /
186：
大王受我言，梵志學經術；當使在我前，聽說所夢意。
光踰日月明，形大好六牙；故勇入我胎，當聽此意故。
時王請梵志問此意。梵志為王說偈言：
梵志聞是言，歡喜無不吉。生子有相好，在家為聖王；
假愍世出家，成佛祐三界，甘露普濟俗，為決所疑網。
受梵志好教，心中無所畏；以服美飲食，其身永安隱。
187：
時王聞此語，即召占夢人，而語彼人言：宜占聖后夢。
聖后時告彼，己所夢因緣。汝既稱善占，吾今為汝說。
我夢象如雪，踰於日月光，威勢有六牙，支體甚嚴好。
妙色極光淨，堅密如金剛，來入我腹中，我夢如是事。
其人聞聖后，說所夢因緣，皆曰無不利，斯夢甚為吉。
種族當興盛，必生勝相子，在家作輪王，威力統所化。
出家成佛道，哀愍諸世間，當灑甘露法，為人天所敬。
時，輸檀王聞婆羅門解夢因緣，心甚歡喜，即以上妙衣服種種美食，而賜與之令歸本處。
Hearing these words, the king instantly summoned the priests Who were experts in the Vedas and their treatises.  When the priests stood before Queen Māyā, she said, “Listen to my story; this is what I dreamed.” The brāhmins replied, “Your Majesty, please speak. When we hear what you saw in your dream, we will explain.” [F.33.a] The queen replied: “A fine and beautiful elephant, white as snow or silver, More dazzling than the sun and the moon, well proportioned, With beautiful legs, six great tusks, and joints as firm as diamond, Entered my womb—please listen to this story.” As they heard these words, the priests remarked:
“Your clan shall meet no sorrow but only extensive delight. A son will be born to you, his limbs adorned with the marks; He will belong to the lineage of kings, a great universal monarch.
“If he renounces his pleasures, his kingdom, and his palace, And goes forth as a monk, unattached, full of compassion and love for the world, He will become a buddha worthy of offerings in the three worlds. He will satisfy the world with the supreme taste of the nectar of immortality.” [58]
Following this positive prediction, The priests had their meal in the royal palace, Accepted an offering of gifts, And subsequently departed.
Monks, when King Śuddhodana heard that message from the priests who understood how to analyze marks and signs and who knew the scriptures related to dreams, he was satisfied. Impressed, delighted, and joyful, he felt blissful and happy. He pleased the priests by offering them delicious food and drink. When they were all full, he entertained them and presented them with gifts before they departed.
6.
tasyāṃ velāyāṃ kapilavastuni mahānagare caturṣu nagaradvāreṣu sarvanagaracatvaraśṛṅgāṭakeṣu ca dānaṃ dāpayati sma annamannārthikebhyaḥ, pānaṃ pānārthikebhyaḥ, vastrāṇi vastrārthikebhyaḥ, yānāni yānārthikebhyaḥ / evaṃ gandhamālyavilepanaśayyopāśrayaṃ prājīvikaṃ prājīvikārthibhyo yāvadeva bodhisattvasya pūjākarmaṇe //
186：
187：佛告諸比丘：時，輸檀王於四城門四衢道中，為菩薩故設大施會，須食與食，須衣與衣，乃至香花臥具、田宅騎乘一切所求，皆悉給與。
At the same time, as an offering to the Bodhisattva, alms were distributed at the four gates of the city of Kapilavastu and at all its crossroads and junctions. The king offered food to those who were hungry, and drink to those who were thirsty. He offered clothes to those who needed clothing, carriages to those who required transportation, perfumes to those who desired perfume, garlands to those who wished for garlands, oils to those who wanted ointments, sheets to those who longed for bedding, shelter to the homeless, and necessities to those who yearned for provisions.
7.
atha khalu bhikṣavo rājñaḥ śuddhodanasyaitadabhavat katamasmin gṛhe māyādevī sukhamanupakliṣṭā viharediti / atha tatkṣaṇameva catvāro mahārājāno rājānaṃ śuddhodanamupasaṃkramyaivamāhuḥ -
alpotsuko deva bhava sukhaṃ tiṣṭha upekṣako /
vayaṃ hi bodhisattvasya veśma vai māpayāmahe // Lal_6.14 //
(Vaidya 46) atha khalu śakro devānāmindro rājānaṃ śuddhodanamupasaṃkramyaivamāha -
hīnā vimānā pālānāṃ trayatriṃśānamuttamāḥ /
vaijayantasamaṃ veśma bodhisattvasya dāmyaham // Lal_6.15 //
atha khalu suyāmo devaputro rājānaṃ śuddhodanamusaṃkramyaivamāha -
madīyaṃ bhavanaṃ dṛṣṭvā vismitāḥ śakrakoṭayaḥ /
suyāmabhavanaṃ śrīmadbodhisattvasya dāmyaham // Lal_6.16 //
atha khalu saṃtuṣito devaputro rājānaṃ śuddhodanamupasaṃkramyaivamāha -
yatraiva uṣitaḥ pūrvaṃ tuṣiteṣu mahāyaśāḥ /
tadeva bhavanaṃ ramyaṃ bodhisattvasya dāmyaham // Lal_6.17 //
atha khalu sunirmito devaputro rājānaṃ śuddhodanamupasaṃkramyaivamāha -
manomayamahaṃ śrīmadvaśma tadratanāmayam /
bodhisattvasya pūjārthamupaneṣyāmi pārthiva // Lal_6.18 //
atha khalu paranirmitavaśavartī devaputro rājānaṃ śuddhodanamupasaṃkramyaivamāha -
yāvantaḥ kāmadhātusthā vimānāḥ śobhanāḥ kvacit /
bhābhiste madvimānasya bhavantyabhihataprabhāḥ // Lal_6.19 //
tat prayacchāmyahaṃ śrīmadveśma ratnamayaṃ śubham /
bodhisattvasya pūjārthamānayiṣyāmi pārthiva // Lal_6.20 //
divyaiḥ puṣpaiḥ samākīrṇaṃ divyagandhopavāsitam /
upanāmayiṣye vipulaṃ yatra devī vasiṣyati // Lal_6.21 //
186：時白淨王心自念言：何所屋宅安於妙后使無眾難？
1)時四天王詣白淨王，而謂王言：大王安意，今我等身當為菩薩造立妙宅。
2)時天帝釋、炎天、兜術天、無憍樂天、化自在天，往詣王所各上天宮，王后處中。
兜術天王曰：還持本宮奉上菩薩，使處其中。
3)化自在天曰：我有宮殿欲界最上，光蔽諸天令如聚黑，當令王后身處其中，花香伎樂奇異之饌供養妙后。
187：王時念言：於何宮殿安置聖后，令得無憂歡樂而住？
1)時四天王來至王所，作如是言：惟願大王善自安隱勿思此事，我與菩薩取妙宮殿。
2)時天帝釋即來王所，而說偈言：
護世宮為劣，不堪聖后居；忉利有勝殿，持來奉菩薩。
3)時，夜摩天子復來王所，而說偈言：
我有勝妙殿，超過忉利宮，在彼夜摩天，今持奉菩薩。
4)兜率天子復來王所，而說偈言：
兜率妙天宮，菩薩本居止，是為最殊勝，還持奉菩薩。
5)化樂天子復來王所，而說偈言：
我有寶宮殿，隨心所化生，莊嚴甚奇妙，願以奉菩薩。
6)他化自在天子復來王所，而說偈言：
我有妙宮殿，超過諸欲天，眾寶所莊嚴，清淨悅心意。
光明甚奇耀，周匝散香花，願以安聖后，持來奉菩薩。
Then, monks, [F.33.b] King Śuddhodana considered, “I wonder in which residence Queen Māyā can stay happily and without affliction?”
1)At that very instant the four great kings approached King Śuddhodana and spoke to him: “Your Majesty, do not worry; remain happily in equanimity. We will prepare a palace for the Bodhisattva.”
2)Then Śakra, lord of the gods, approached King Śuddhodana and spoke to him: “The palaces of the protectors are no good;49 Those of the Heaven of the Thirty-Three are better. I will give the Bodhisattva a palace Equal to my Vaijayanta.”
3)Then a divine son from the Heaven Free from Strife approached King Śuddhodana and spoke to him: “When ten million gods of Śakra’s realm See my mansion, they marvel. [59] This glorious house, the best of the Heaven Free from Strife, I give to the king’s son.”
4)Then a divine son from the Heaven of Joy approached King Śuddhodana and spoke to him: “Previously this renowned being Dwelt in a delightful palace When he was in the Heaven of Joy. That palace I will now offer to the Bodhisattva.”
5)Then a divine son from the Heaven of Delighting in Emanations approached King Śuddhodana and spoke to him: “A glorious, mentally created mansion That is made of jewels, I will give to the Bodhisattva, king, As an act of worship.”
6)Then a divine son from the Heaven of Making Use of Others’ Emanations approached King Śuddhodana and spoke to him:
 “The resplendence of my mansion Eclipses the light and colors Of any beautiful mansion Anywhere in the desire realm.
“So let me give that glorious mansion As an offering to the Bodhisattva. Your Majesty, I will bring My beautiful jewel palace.
“It is strewn with divine flowers And scented with divine perfumes. I will offer this spacious palace; There the queen may remain.”
8.
iti hi bhikṣavaḥ sarvaiḥ kāmāvacarraidaiveśvarairbodhisattvasya pūjārthaṃ kapilāhvaye mahā-puravare svakasvakāni gṛhāṇi māpitānyabhūvan / rājñā capi śuddhodanena manuṣyātikrāntaṃ divyāsaṃprāptaṃ gṛhataraṃ pratisaṃskāritamabhūt / tatra bodhisattvo mahāsattvo mahāvyūhasya samādheranubhāvena sarveṣu teṣu gṛheṣu māyādevīmupadarśayati sma / abhyantaragataśca bodhisattvo māyādevyāḥ kukṣau dakṣiṇe pārśve paryaṅkamābhujya niṣaṇṇo 'bhūt / sarve ca te deveśvarā ekaikamevaṃ saṃjānīte sma mamaiva gṛhe bodhisattvamātā prativasati nānyatreti //
(Vaidya 47)tatredamucyate -
mahāvyūhāya sthitaḥ samādhiye acintiyā nirmita nirmiṇitvā /
sarveṣa devānabhiprāya pūritā nṛpasya pūrṇaśca tadā manorathaḥ // Lal_6.22 //
186：如是比丘，一切欲界天王俱來詣迦維羅衛貢上宮殿，一心自歸供養菩薩。時白淨王亦在其上，興立宮宅嚴好如天。於時菩薩承大淨定，使其王后普見宮殿，身處其中皆懷菩薩。時諸天王所上宮殿各不相見，各自念言：今菩薩母在我宮殿，不在餘所。時佛即說偈言：住大淨三昧，所化不可議；普悅諸天意，先現瑞所應。
187：佛告諸比丘：是時，欲界諸天子等，為供養故，各各齎彼所有宮殿來至輸檀王宮。其王亦為菩薩造妙宮殿，綺飾精麗人間所無。爾時，菩薩以大嚴三昧威神力故，令彼一切諸宮殿中，悉現摩耶聖后之身，皆有菩薩，於母右脇結加趺坐。諸天子等各各自謂：菩薩之母惟住我宮。爾時，世尊重說偈言：大嚴三昧，神化難思，諸天悅豫，父王歡喜。
Monks, in this way each of the eminent gods of the desire realm [F.34.a] individually presented their respective residences as an offering to the Bodhisattva, right there in the fine city of Kapilavastu. King Śuddhodana also provided an excellent mansion. It far surpassed those built by other humans, although it could not match the divine palaces. However, by the power of the Bodhisattva resting in the absorption known as the great array, Queen Māyā appeared in all of those residences. During the period when the Bodhisattva stayed in Queen Māyā’s womb, he remained on the right side of the womb, seated in a cross-legged posture. [60] In addition all the chief gods believed that the mother of the Bodhisattva remained only in the residence they had given her, and not anywhere else. On this topic, it is said: While the Bodhisattva remained in the absorption known as the great array, He emanated inconceivable magical displays, Which perfectly fulfilled the wishes of all the gods. The wishes of the king, too, became fulfilled.
9.
atha khalu tasyāṃ devaparṣadi keṣāṃciddevaputrāṇāmetadabhavat ye 'pi tāvaccāturmahārājakāyikā devāste 'pi tāvanmanuṣyāśrayagatatvena nirvidyāpakramanti / kaḥ punarvādo ye tadanye udāratamā devāḥ trāyatriṃśā vā yāmā vā tuṣitā vā / tatkathaṃ hi nāma sarvalokābhyudgato bodhisattvaḥ śucirnirāmagandhaḥ sattvaratnaḥ saṃtuṣitāddevanikāyāccyutvā durgandhe manuṣyāśraye daśamāsān mātuḥ kukṣau sthita iti //
atha khalvāyuṣmān ānando buddhānubhāvena bhagavantametadavocat āścaryaṃ bhagavan yāvajjugupsanīyaśca mātṛgrāmastathāgatenokto yāvadrāgacaritaśca / idaṃ tu bhagavan āścaryataram / kathaṃ hi nāma sarvalokābhyudgato bhagavān pūrvaṃ bodhisattvabhūta eva tuṣitāddevanikāyāccyavitvā manuṣyāśraye (durgandhe) māturdakṣiṇe (pārśve) kukṣāvupapanna iti / nāhaṃ bhagavan idamutsahe evaṃ vaktaṃ yathaiva pūrve bhagavatā vyākṛtamiti / bhagavānāha icchasi tvam ānanda ratnavyūhaṃ bodhisattvaparibhogaṃ draṣṭuṃ yo mātuḥ kukṣigatasya bodhisattvasya paribhogo 'bhūt / ānanda āha ayamasya bhagavan kālaḥ, ayaṃ sugata samayaḥ, yattathāgatastaṃ bodhisattvaparibhogamupadarśayed yaṃ dṛṣṭvā prītiṃ vetsyāmaḥ //
186：
187：說是經時，會中有諸天子生如是念：四天王天聞此人間污穢不淨，況乎此上三十三天乃至兜率諸大天耶？云何菩薩世間之寶，最勝清淨殊妙香潔，乃捨兜率處在人間，於母胎中經於十月？爾時，阿難承佛威神，長跪合掌而白佛言：世尊！女人之身多諸欲惡，云何如來為菩薩時，乃捨兜率處於母胎右脇而住？佛告阿難：菩薩昔在母胎，不為不淨之所染污，恒處寶殿嚴淨第一。如是寶殿為欲見不？當示於汝。阿難白佛言：世尊！願垂顯示，令諸見者皆生歡喜。
Then some divine sons among the assembly began to wonder: “Even the gods in the Heaven of the Four Great Kings turn back when they approach human habitations. So what about the gods of the highest order—those in the Heaven of the ThirtyThree, the Heaven Free from Strife, or the Heaven of Joy? How could the pure Bodhisattva, who is free from bad-smelling odors, superior to the entire world, a jewel among beings, transmigrate from the divine realm of the Heaven of Joy and remain for ten months in the foul-smelling human body inside his mother’s womb?”
Then at that time, by the power of the Buddha, venerable Ānanda asked the Blessed One: “O Blessed One, the Thus-Gone One has taught how the female body is inferior and enjoys desire. That was astonishing. But, Lord, it is even more astonishing that when you, who are superior to all worlds, were a bodhisattva in the past, you moved from the divine realm of the Heaven of Joy and entered your mother, remaining in a human body on the right side of the womb! [F.34.b] Blessed One, you have mentioned how it all happened, and yet it is simply beyond me!”
The Blessed One replied: “Ānanda, would you like to see the jeweled structure that the Bodhisattva delighted in? The one that became the Bodhisattva’s delight as he stayed in his mother’s womb?” Ānanda replied: “Yes please, Blessed One, right away. Bliss-Gone One, now would be a perfect time! If the Thus-Gone One should reveal the Bodhisattva’s delight, it would be a great pleasure to witness it.” [61]
10.
atha khalu bhagavāṃstathārūpanimittamakarot, yad brahmā sahāpatiḥ sārdhamaṣṭaṣaṣṭibrahmaśatasahasrairbrahmaloke 'ntarhito bhagavataḥ purataḥ pratyasthāt / sa bhagavataḥ pādau śirasābhivandya bhagavantaṃ tripradakṣiṇīkṛtyaikānte 'sthāt prāñjalībhūto bhagavantaṃ namasyan / tatra khalu bhagavān jānanneva brahmāṇaṃ sahāpatimāmantrayate sma gṛhītastvayā brahman sa bodhisattvaparibhogo daśamāsiko yo mama pūrvaṃ bodhisattvabhūtasya mātuḥ kukṣigatasyābhūt / brahmā āha evametadbhagavan, evametat sugata / bhagavānāha kva sa idānīṃ brahman? upadarśaya tam / brahmā cāha brahmaloke sa bhagavan / bhagavānāha tena hi tvaṃ brahman upadarśaya taṃ daśamāsikaṃ bodhisattvaparibhogam, jñāsyanti kiyatsaṃskṛtamiti //
atha khalu brahmā sahāpatistān brāhmaṇānetadavocat tiṣṭhatu tāvadbhavanto yāvadvayaṃ ratnavyūhaṃ bodhisattvaparibhogamānayiṣyāmaḥ //
atha khalu brahmā sahāpatirbhagavataḥ pādau śirasābhivanditvā bhagavataḥ purato 'ntarhitastatkṣaṇameva brahmaloke pratyasthāt //
atha khalu brahmā sahāpatiḥ subrahmāṇaṃ devaputrametadavocat gaccha tvaṃ mārṣā ito brahmalokamupādāya yāvattrāyatriṃśadbhavanam śabdamudīraya, ghoṣamanuśrāvaya / ratnavyūhaṃ bodhisattvaparibhogaṃ vayaṃ tathāgatasyāntikamupanāmayiṣyāmaḥ / yo yuṣmākaṃ draṣṭukāmaḥ sa śīghramāgacchatviti //
(Vaidya 48) atha khalu brahmā sahāpatiścaturaśītyā devakoṭyā nayutaśatasahasraḥ sārdhaṃ taṃ ratnavyūhaṃ bodhisattvaparibhogaṃ parigṛhya mahati brāhme vimāne triyojanaśatike pratiṣṭhāpyānekairdaivakoṭīnayutaśatasahasraiḥ samantato 'nuparivārya jambūdvīpamavatārayati sma //
186：
187：1)爾時，如來即以神力，令娑婆世界主梵天王，與六十百千億梵天，下閻浮提來詣佛所，恭敬稽首，右遶三匝却住一面。2)爾時，世尊知而故問梵天王言：我昔為菩薩時，在胎十月，所居寶殿今為所在？汝可持來。梵天王言：今在梵世。3)時娑婆世界主稽首作禮忽然不現，於剎那頃昇于梵宮，告妙梵天子言：汝宜次第下至三十三天，高聲唱言：今日梵王，欲將如來處胎之時所居寶殿還至佛所，若欲見者宜可速來。4)爾時，梵王即持菩薩之殿置梵殿中，其梵殿量縱廣正等三百由旬，而與八萬四千拘胝梵天恭敬圍遶，從於梵世下閻浮提。
Then, through the Blessed One’s doing, Brahmā, lord of the Fearless Realm, disappeared from the Brahma realm together with 6.8 million gods of that same realm. They all appeared in the presence of the Blessed One, where they prostrated at the feet of the Blessed One and circled him three times. Then Brahmā stood to one side, bowing to the Blessed One.
Although the Blessed One knew already, he asked Brahmā, the lord of the Sahā world: “Brahmā, did you remove the structure that delighted me in the past when I was a bodhisattva and stayed for ten months in my mother’s womb?”
Brahmā replied: “Yes, Blessed One. Indeed, Bliss-Gone One.” “Well, Brahmā,” the Blessed One said, “where is it now?” Brahmā responded, “Blessed One, it is in the Brahma realm.”
“Brahmā,” the Blessed One remarked. “In that case, fetch this structure that delighted me as a bodhisattva for ten months and show it to everyone so they can know how it was constructed.” Brahmā, lord of the Fearless Realm, now spoke to the gods of the Brahma realm, saying: “Please wait here until I bring the jeweled structure that delighted the Bodhisattva.”
Then Brahmā, lord of the Fearless Realm, [F.35.a] prostrated with his head at the feet of the Blessed One before disappearing from the presence of the Blessed One. In that very instant he reached the Brahma realm. There he spoke these words to the divine son Subrahmā:
“Friend, go from this Brahma realm up to the Heaven of the Thirty-Three and tell them: ‘We are bringing the jeweled structure that delighted the Bodhisattva and we are taking it into the presence of the Blessed One. Those among you who would like to see it should come quickly!’”
Brahmā, lord of the Fearless Realm, together with 84 trillion gods, lifted the jeweled structure that had delighted the Bodhisattva and placed it atop a great mansion in the Brahma realm that was three hundred leagues high. Surrounded by all these many trillions of gods, he then descended back down to Jambudvīpa. [62]
11.
tena khalu punaḥ samayena kāmāvacarāṇāṃ devānāṃ mahāsaṃnipāto 'bhūt bhagavatsakāśe gantum / sa khalu puna ratnavyūho bodhisattvaparibhogo divyairvastrairdivyairmālyair divyair gandhairdivyaiḥ puṣpairdivyairvādyairdivyaiśca paribhaugairabhisaṃskṛto 'bhūt / tāvan maheśākhyaiś ca devaiḥ parivṛto 'bhūd yacchakro devānāmindraḥ sumerau(samudre) sthitvā dūrata eva mukhe tālacchatrakaṃ dattvā śīrṣavyavalokanenānuvilokayati sma unmeṣadhyāyikayā vā / na ca śaknoti sma draṣṭum / tatkasmāt? maheśākhyā hi devā brāhmaṇāḥ / itarāstrāyatriṃśā yāmāstuṣitā nirmāṇaratayaḥ paranirmitavaśavartinaḥ / kaḥ punarvādaḥ śakro devānāmindraḥ / mohaṃ te vai yānti sma //
atha khalu bhagavāṃstaṃ divyaṃ vādyanirghoṣamantardhāpayati sma /
tatkasmāt? yatsahaśravaṇādeva jāmbudvīpakā manuṣyā unmādamāpatsyanta iti //
atha khalu catvāro mahārājānaḥ śakraṃ devānāmindramupasaṃkramyaivamāhuḥ kathaṃ devānāmindra kariṣyāmo na labhāmahe ratnavyūhaṃ bodhisattvaparibhogaṃ draṣṭum / sa tānavocat kimahaṃ mārṣāḥ kariṣyāmi? ahamapi na labhe draṣṭum / api tu khalu punarmārṣā bhagavatsamīpamupanītaṃ drakṣyāmaḥ / te tadā āhuḥ tena hi devānāmindra tathā kuru yathāsya kṣipraṃ darśanaṃ bhavet / śakra āha āgamayata mārṣā muhūrtaṃ yāvadatikrāntātikrāntatamā devaputrā bhagavantaṃ pratisaṃmodayante sma / tadekānte sthitvā śīrṣonmiñjitakayā bhagavantamanuvilokayanti sma //
186：
187：1)是時欲界無量諸天，皆悉雲集於如來所，以天妙衣、種種伎樂、花鬘、妙香、天莊嚴具而為供養。2)時，天帝釋乃至他化自在，永不能覩菩薩之殿，雖審觀之亦不能見。時，四天王問帝釋言：我等作何方便能覩斯殿？帝釋報言：當請如來乃得見耳。時，天帝釋與四天王，稽首請佛。
At that time there was a great gathering of divine sons from the desire realm who wished to serve the Bodhisattva. These gods further embellished the jeweled structure that had delighted the Bodhisattva, using divine fabrics, garlands, perfumes, flowers, music, and other divine delights. The most eminent among the gods all surrounded the structure.
At the same time Śakra, lord of the gods, was standing far away on top of Mount Sumeru in the middle of the ocean. Shielding his face with his palm, he turned his head and stared out unblinking and completely transfixed, but he was unable to see the jeweled structure. Why was that? Among the gods, those of the Brahma realm have the greatest ability, and the gods in the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use of Others’ Emanations are inferior in comparison to them. So what need is there to speak of Śakra, master of the gods?
At that moment the Blessed One quieted the divine music because the humans in Jambudvīpa would all go insane merely from hearing such music. [F.35.b]
The four great kings now came before Śakra, lord of the gods, and asked him: “Lord of the gods, what can we do? We are unable to see this jeweled structure that delighted the Bodhisattva.” Śakra responded: “Friends, what can I do? I also cannot see it right now. Nevertheless, friends, when it is brought into the presence of the Blessed One, we should be able to see it.”
The four great kings pleaded: “Lord of the gods, for that reason let us quickly do whatever is necessary to see it!” Śakra replied: “Friends, wait until the best of the superior divine sons come into the presence of the Blessed One and delight him.”
Thus they stood aside, turned their heads, and gazed intently at the Blessed One. [63]
12.
atha khalu brahmā sahāpatiḥ sārdhaṃ taiścaturaśītyā devakoṭīnayutaśatasahasraistaṃ ratnavyūhaṃ bodhisattvaparibhogaṃ gṛhītvā yena bhagavāṃstenopasaṃkrāmayati sma / sa khalu puna ratnavyūho bodhisattvaparibhogo 'bhirūpaḥ prāsādiko darśanīyaścaturasraścatuṣṭhūṇaḥ / upariṣṭācca kūṭāgārasamalaṃkṛtaḥ / evaṃpramāṇaḥ tadyathāpi nāma ṣaṇmāsajāto
dāraka uccaistvena / tasya khalu punaḥ kūtāgārasya madhye paryaṅkaḥ prajñaptaḥ tadyathāpi nāma ṣaṇmāsajātasya dārakasya bhittīphalakaḥ / sa khalu puna ratnavyūho bodhisattvaparibhoga evaṃ varṇasaṃsthāno yasya na kaścit sadevake loke samārake sabrahmake sadṛśo 'sti ākṛtyā vā varṇena vā / devāḥ khalvapi taṃ dṛṣṭvā āścaryaprāptā abhuvan / cakṣūṃṣi teṣāṃ vibhramanti sma / sa ca tathāgatasyāntika upanīto 'tīva bhāsate tapati virocate sma / tadyathāpi nāma dvinirdhāntaṃ suvarṇaṃ kuśalena karmakāreṇa supariniṣṭhitamapagatakācadoṣam, evaṃ (tasmin samaye) sa kūṭāgāro virājate sma / tasmin khalu punarbodhisattvaparibhoge paryaṅkaḥ prajñapto yasya sadevake loke nāsti kaścit sadṛśo varṇena vā saṃsthānena vā anyatra kambugrīvāyā (Vaidya 49) bodhisattvasya / yat khalu mahābrahmaṇā cīvaraṃ prāvṛtamabhūt, tattasya bodhisattvaparyaṅkasyāgrato na bhāsate sma tadyathāpi nāma vātavṛṣṭyābhihataḥ kṛṣṇakambalaḥ / sa khalu punaḥ kūṭāgāra uragasāracandanamayo yasyaikasuvarṇadharaṇī sāhasraṃ lokadhātuṃ mūlyaṃ kṣamate, tathāvidhenoragasāracandanena sa kūṭāgāraḥ samantādanupaliptaḥ / tādṛśa eva dvitīyaḥ kūṭāgāraḥ kṛto yastasmin prathame kūṭāgāre 'bhyantarataḥ asakto 'baddhasthitaḥ / tādṛśa eva tṛtīyo 'pi kūṭāgāro yastasmin dvitīye kūṭāgāre 'bhyantare 'sakto 'baddhasthitaḥ / sa ca paryaṅkastasmin gandhamaye tṛtīye kūṭāgāre vyavasthitaḥ saṃpraticchannaḥ / tasya khalu punaruragasāracandanasyaivaṃrūpo varṇaḥ tadyathāpi nāma abhijātasya nīlaivaḍūryasya / tasya khalu punargandhakūṭāgārasyopari samantādyāvanti kāniciddivyātikrāntāni puṣpāṇi santi, tāni sarvāṇi tasmin kūṭāgāre bodhisattvasya pūrvakuśalamūlavipākenānuprāptānyeva jāyante sma / sa khalu puna ratnavyūho bodhisattvaparibhogo dṛḍhasāro 'bhedyo vajropamaḥ sparśena ca kācilindikasukhasaṃsparśaḥ / tasmin khalu puna ratnavyūhe bodhisattvaparibhoge ye kecit kāmāvacarāṇāṃ devānāṃ bhavanavyūhāste sarve tasmin saṃdṛśyante sma //
186：
187：1)是時，大梵天王先與諸梵，捧菩薩殿置於佛前。2)其殿三重周匝瑩飾，皆以牛頭栴檀天香所成，其香一分價直三千大千世界，光明照耀，以天眾寶而嚴飾之，床座器物皆稱菩薩，微妙綺麗人天所無，惟除菩薩旋螺之相。3)大梵天王所著天服，至菩薩座猶如水漬欽婆羅衣。4)其三殿內周匝皆有淨妙天花，其殿堅牢不可沮壞。凡所觸近皆生妙樂，如迦隣陀衣。5)欲界一切諸天宮殿，悉現菩薩寶殿之中。
Suddenly Brahmā, lord of the Fearless Realm, arrived together with 84 trillion gods, carrying the jeweled structure that had delighted the Bodhisattva and bringing it in front of the Thus-Gone One.
The jeweled structure that had delighted the Bodhisattva was finely shaped, exquisite and beautiful to behold. It was square in form and had four pillars. At the top was a beautifully adorned upper floor scaled to fit a six-month-old fetus. Inside that upper chamber was a throne with a sitting area that was likewise scaled to fit a sixmonth-old fetus.
There is nothing whatsoever in the world, including the realms of gods and Brahma gods, that is similar in color and shape to the jeweled structure that delighted the Bodhisattva. When the gods saw it, their eyes were dazzled and they were amazed. When it was placed in the presence of the Thus-Gone One, it gleamed, radiated heat, and shone brightly. This multistoried structure was as resplendent as gold that has been smelted twice by an expert goldsmith [F.36.a] so that it has become perfectly refined and free from any impurity.
Likewise nothing whatsoever in all the divine realms can compare to the size and shape of the throne inside the structure that had delighted the Bodhisattva, except perhaps the neck of the Bodhisattva, which resembles a conch in shape and color. Even the garments worn by the great Brahmā lost their beauty in front of the Bodhisattva’s throne, causing them to resemble cast-off black blankets that have been beaten by wind and rain. The temple was made from uraga sandalwood, which is so precious that a single mote of its dust is equal in value to a thousand universes. Furthermore the temple was surrounded on all sides by more such uraga sandalwood.
Inside that temple hovered an identical second structure, which did not touch the first structure. Inside this second temple hovered [64] an identical third structure, which also did not touch the second structure. Within that third temple made of incense was a throne with cushions. The color of the uraga sandalwood was like the finest blue beryl. Around the temple of incense were all types of flowers that surpassed even those of the gods. They had not been planted there, but appeared solely because of the maturation of the Bodhisattva’s previous basic virtue.
That precious structure that delighted the Bodhisattva was like a diamond—solid, firm, and indestructible. Yet it was also pleasant to the touch, like kācalindi cloth. Moreover, the precious structure that delighted the Bodhisattva clearly reflected all that is found within the abodes of the gods of the desire realm.
13.
yāmeva ca rātriṃ bodhisattvo mātuḥ kukṣimavakrāntastāmeva rātrimadha āpaskandhamupādāya aṣṭaṣaṣṭiyojanaśatasahasrāṇi mahāpṛthivīṃ bhittvā yāvad brahmalokaṃ padmabhyudgatamabhūt / na ca kaścittaṃ padmaṃ paśyati sma anyatra sārathinarottamāddaśaśatasāhasrikācca mahābrahmaṇaḥ / yacceha trisāhasramahāsāhasralokadhātāvojo vā maṇḍo va raso vā, tatsarvaṃ tasmin mahāpadme madhubinduḥ saṃtiṣṭhate sma //
186：佛語比丘：1)於時菩薩坐於寶淨交露棚閣，處妙后右脇所坐寶淨棚閣，殊妙栴檀而香熏之；其香遍勳三千世界，魏魏奇異強若金剛，軟如天衣，香氣芬馥徹於十方。2)其菩薩交露宮殿，欲界諸天嚴淨宮殿，常皆現在菩薩宮殿；其處菩薩臨降神胎。3)應時其夜下方水界六百六十萬由旬，生大蓮花，上徹梵天永無見者，唯有梵天名音聞，百萬諸佛土威神光耀，普遍三千大千世界，皆現目前獨見之耳。
187：佛告諸比丘：1)菩薩入胎之夜，下從水際涌出蓮花，穿過地輪上至梵世，縱廣正等六十八洛叉由旬，如此蓮花無能見者，除諸如來并諸菩薩及大梵天王。2)於三千大千世界之中，所有清淨殊勝美味，猶如甘露現此花中。
On the evening in which the Bodhisattva entered the womb, a lotus appeared from below the waters, piercing the earth and rising up 6.8 million leagues, as far as the Brahma realm. [F.36.b] Only the best of charioteers and the great Brahmā, who is master of a thousand powers, were able to see that flower. To everyone else, it was invisible. In that great lotus appeared a drop of nectar, which embodied the extracted essence and vitality of the entire great trichiliocosm.
14.
tamenaṃ mahābrahmā śubhe vaiḍūryabhājane prakṣipya bodhisattvasyopanāmayati sma / taṃ bodhisattvaḥ parigṛhya bhuṅkte sma mahābrahmaṇo 'nukampāmupādāya / nāsti sa kaścit sattvaḥ sattvanikāye yasya sa ojobinduḥ paribhuktaḥ samyak sukhena pariṇāmedanyatra caramabhavikādbodhisattvāt sarvabodhisattvabhūmiparipūrṇāt / kasya ca karmaṇo vipākena sa ojobindurbodhisattvasyopatiṣṭhate sma? dīrgharātraṃ khalvapi bodhisattvena pūrvaṃ bodhisattvacaryāṃ caratā glānebhyaḥ sattvebhyo bhaiṣajyaṃ dattamāśatparāṇāṃ sattvānāmāśāḥ paripūritāḥ, śaraṇāgatāśca na parityaktāḥ, nityaṃ cāgrapuṣpamagraphalamagrarasaṃ tathāgatebhyastathāgatacaityebhyastathāgataśrāvakasaṃghebhyo mātāpitṛbhyaśca dattvā paścādātmanā paribhuktam / tasya karmaṇo vipākena mahābrahmā bodhisattvasya taṃ madhubindumupanāmayati sma //
186：1)又其梵天執金剛器，百味食飲奉侍菩薩，菩薩食之。2)覩觀十方無能服食；是一渧之供堪任服消者，獨有一生補處菩薩能消化耳。3)又有宿世功福積德道慧所致。
187：1)大梵天王以毘瑠璃器，盛此淨妙甘露之味，奉上菩薩，菩薩於是受而食之。2)比丘！當知世間眾生，無有能食如是甘露之味，惟除十地究竟最後身菩薩方能食耳。3)諸比丘！菩薩以何善根而感斯味？由昔長夜行菩薩道時，能以醫藥救濟病苦，所有欲願皆令滿足，一切恐懼能施無畏。4)又以上妙花果供養如來及佛塔廟，一切聖眾父母尊長，如是施已然後自受。由斯福報，感大梵王每持甘露之味而以奉獻。
The great Brahmā placed this drop into a beautiful vessel of beryl and offered it to the Bodhisattva. The Bodhisattva accepted the gift and, out of affection for the great Brahmā, he drank it. Apart from a bodhisattva in his final existence, who has completed all the bodhisattva stages, no other being is able to digest such a drop of vital energy.
What were the previous actions that prepared the Bodhisattva for digesting this drop of vital energy? [65] When the Bodhisattva was practicing the conduct of a bodhisattva for extended periods in the past, he gave medicine to the sick, fulfilled the wishes of those who had aspirations, and never abandoned those who came to him for refuge. He always offered the finest flowers, the best fruits, and the most delicious foods first to the thus-gone ones, the memorials of the thus-gone ones, the saṅgha of hearers of the thus-gone ones, and his parents. Only then would he cater to his own needs. It was as a result of this activity that the great Brahmā offered the Bodhisattva this drop of nectar.
15.
tasmin khalu punaḥ kūṭāgāre yāni kānicit santyatikrāntātikrāntāni māyāguṇaratikrīḍāsamavasṛtasthānāni, tāni sarvāṇi tasmin prādurbhāvāni saṃdṛśyante sma bodhisattvasya pūrvakarmavipākena //
tasmin khalu puna ratnavyūhe bodhisattvaparibhoge śatasahasravyūhaṃ nāma vāsoyugaṃ prādurbhūtam / na sa kaścitsattvaḥ sattvanikāye saṃvidyate yasya tatprādurbhavedanyatra caramabhavikād bodhisattvāt / (Vaidya 50) na ca te kecana udārodārā rūpaśabdagandharasasparśā ye tasmin kūṭāgāre na saṃdṛśyante sma / sacetkūṭāgāraparibhoga evaṃ suparibhoga evaṃ supariniṣpannaḥ sāntarabahirevaṃ supariniṣṭhita evaṃ mṛdukaśca / tadyathāpi nāma kācilindikasukhasaṃsparśo nidarśanamātreṇa, na tu tasyopamā saṃvidyate / dharmatā khalveṣā bodhisattvasya pūrvakeṇa ca praṇidhānena iyaṃ cetanā ṛddhāvavaśyaṃ bodhisattvena mahāsattvena manuṣyaloka upapattavyamabhiniṣkramya cānuttarāṃ samyaksaṃbodhimabhisaṃbudhya dharmacakraṃ pravartayitavyam / yasyā mātuḥ kukṣāvupapattirbhavati, tasyā dakṣiṇe kukṣāvādita eva ratnavyūhakūṭāgāro 'bhinirvartate / paścādbodhisattvastuṣitebhyaścyuttvā tasmin kūṭāgāre paryaṅkaniṣaṇṇaḥ saṃbhavati / na hi caramabhavikasya bodhisattvasya kalalārbudaghanapeśībhāvaṃ kāyaḥ saṃtiṣṭhate sma / atha tarhi sarvāṅgapratyaṅgalakṣaṇasaṃpannaḥ saṃniṣaṇṇa eva prādurbhavati / svapnāntaragatā ca bodhisattvamātā māyādevī mahānāgakuñjaramavakrāntaṃ saṃjānīte sma //
tasya khalu punastathā niṣaṇṇasya śakro devānāmindraścatvāraśca mahārājāno 'ṣṭāviṃśatiśca mahāyakṣasenāpatayo guhyakādhipatiśca nāma yakṣakulaṃ yato vajrapāṇerutpattiste bodhisattvaṃ mātuḥ kukṣigataṃ viditvā satataṃ samitamanubaddhā bhavanti sma / santi khalu punaścatasro bodhisattvaparicārakā devatāḥ utkhalī ca nāma samutkhalī ca nāma dhvajavatī ca nāma prabhāvatī ca nāma / tā api bodhisattvaṃ mātuḥ kukṣigataṃ viditvā satataṃ samitaṃ rakṣanti sma / śakro 'pi devānāmindraḥ sārdhaṃ pañcamātrairdevaputraśatairbodhisattvaṃ mātuḥ kukṣigataṃ jñātvā satataṃ samitamanubadhnāti sma //
186：
187：1)於寶殿內，上妙衣服諸莊嚴具種種器物，菩薩本願力故隨意能現。2)阿難！一切菩薩將入胎時，於母右脇先有如是寶莊嚴殿，然後從兜率天宮降神入胎，於此殿中結加趺坐。3)阿難！十方世界一切摩耶聖后，皆於夢中見白象來，釋提桓因及四天王，二十八夜叉大將，皆悉隨從而衛護之。4)復有四天女：一名鄔佉梨，二名侔佉梨，三名幢至，四名有光，亦與眷屬常來衛護。
Within that temple all the most excellent and exquisite pleasures and amusements came together, manifesting due to the maturation of the Bodhisattva’s previous actions. Moreover, within the precious structure that delighted the Bodhisattva, a set of garments appeared, known as the ornament of a hundred thousand. Apart from a bodhisattva in his final existence, [F.37.a] no other being anywhere could ever receive such garments. In fact all possible sublime and perfect forms, sounds, smells, tastes, and textures were present within that peaked structure.
[B 4] In this way the temple that delighted the Bodhisattva was completely perfect and finely constructed both inside and outside. It was also pleasant to touch, like silk from the Kācalindi region. This is merely an example, for in reality nothing could compare to it.
Because of the previous aspirations of the Bodhisattva, his intentions were accomplished. It is the nature of things that a great bodhisattva is born into the human world. Having renounced his home, he attains perfect and complete awakening and turns the wheel of Dharma. Yet before he enters his mother’s womb, a temple of precious materials is manifested on the right side of the mother’s womb. Then as a bodhisattva transmigrates from the Heaven of Joy, he remains seated in a cross-legged position in that tiered chamber. The body of a bodhisattva in his last existence is free from the four stages [66] of embryonic development. Instead he appears seated, with all his limbs, organs, and characteristics fully formed. As such Queen Māyā saw the arrival of an elephant in her dream.
Now Śakra, lord of the gods, as well as the four great kings, the twenty-eight great commanders of the yakṣas, and the master of the guhyakas, who are the type of yakṣa from which Vajrapāṇi came, all knew that the Bodhisattva had entered the womb of his mother, and they constantly stayed close to him. The Bodhisattva also had four goddesses named Utkhalī, Samutkhalī, [F.37.b] Dhvajavatī, and Prabhāvatī serve him. When these four goddesses knew that the Bodhisattva had entered the womb of his mother, they kept a constant guard over him. In addition, when Śakra, lord of the gods, discovered that the Bodhisattva had entered the womb of his mother, he brought along five hundred divine sons to constantly follow the Bodhisattva.
16.
bodhisattvasya khalu punarmātuḥ kukṣigatasya kāyastathāvidho 'bhūt, tadyathāpi nāma parvatamūrdhani rātrāvandhakāratamisrāyāṃ mahānagniskandho yojanādapi dṛśyate sma, yāvat pañcabhyā yojanebhyo dṛśyate sma / evameva bodhisattvasya mātuḥ kukṣigatasyātmabhāvo 'bhinirvṛtto 'bhūt prabhāsvaro 'bhirūpaḥ prāsādiko darśanīyaḥ / sa tasmin kūṭāgāre paryaṅkaniṣaṇṇo 'tīva śobhate sma / vaiḍūryapratyuptamivābhijātaṃ jātarūpam / bodhisattvasya mātā ca nidhyāya sthitā paśyati sma kukṣigataṃ bodhisattvam / tadyathāpi nāma mahato 'bhrakūṭādvidyuto niḥsṛtya mahāntamavabhāsaṃ saṃjanayanti, evameva bodhisattvo mātuḥ kukṣigataḥ śriyā tejasā varṇena ca taṃ prathamaṃ ratnakūṭāgāramavabhāsayati sma / avabhāsya dvitīyaṃ gandhakūṭāgāramavabhāsayati sma / dvitīyaṃ gandhakūṭāgāramavabhāsya tṛtīyaṃ ratnakūṭāgāramavabhāsayati sma / tṛtīyaṃ ratnakūṭāgāramavabhāsya sarvāvantaṃ māturātmabhāvamavabhāsayati sma / tamavabhāsya yatra cāsane niṣaṇṇo bhavati sma tadavabhāsayati sma / tadavabhāsya sarvaṃ gṛhamavabhāsayati sma / sarvaṃ gṛhamavabhāsya gṛhasyopariṣṭānniḥsṛtya pūrvāṃ diśamavabhāsayati sma / evaṃ dakṣiṇāṃ paścimāṃ uttarāmadha ūrdhvaṃ samantāddaśadiśaḥ krośamātramekaikasyāṃ diśi mātuḥ kukṣigato bodhisattvaḥ śriyā tejasā varṇena cāvabhāsayati sma //
186：
187：爾時，菩薩處母胎中，身相光明，猶如夜暗於山頂上然大火炬，亦如真金在琉璃中，光明洞照普遍世界。
The body of a bodhisattva who has entered the womb of his mother develops certain features. For example, it is like a great fire burning on a mountaintop during the darkest night, visible from a league or even five leagues away. The body of the Bodhisattva as he entered the womb of his mother was just this way. It was radiant, well formed, handsome, and pleasing to see. As he sat with crossed legs inside that peaked structure, he was exceedingly beautiful. He appeared to have a golden hue,  shining like refined gold adorned with precious beryl. The mother of the Bodhisattva could also see the Bodhisattva within her womb.
In the same way that a lightning bolt illumines everything as it emerges from a mass of clouds, so the Bodhisattva dwelling in his mother’s womb also illuminated the innermost chamber of the precious temple through his splendor, brilliance, and color. When that was illuminated, he illuminated the middle chamber of the fragrant temple. When the second level [67]of the fragrant temple was illuminated, the light went farther and illuminated the outer chamber of the fragrant temple. Then, as the third level of the fragrant temple was bathed in light, his mother’s entire body became filled with light. The light then went farther and illuminated the seat upon which his mother was seated. Gradually the light streamed forth and brightened the entire palace. The light rays rose beyond the palace and illuminated the east. Likewise, while the Bodhisattva was residing in the womb of his mother, the glory, brilliance, and color of the Bodhisattva illuminated the south, the west, and the north, below and above. In fact all the ten directions [F.38.a] were bathed in light for several miles in each direction.
17.
(Vaidya 51) āgacchanti sma khalu punarbhikṣavaścatvāro mahārājāno 'ṣṭāviṃśacca mahāyakṣasenāpatayaḥ sārdhaṃ pañcamātrayakṣaśataiḥ pūrvāhṇakālasamaye bodhisattvasya darśanāya vandanāya paryupāsanāya dharmaśravaṇāya ca / tadā bodhisattvastānāgatān viditvā dakṣiṇaṃ pāṇimabhyutkṣipya ekāṅgulikayā āsanānyupadarśayati sma / niṣīdanti sma te lokapālādayo yathāprajñapteṣvāsaneṣu / paśyanti sma bodhisattvaṃ mātuḥ kukṣigataṃ jātarūpamiva vigrahaṃ hastaṃ cālayantaṃ vicālayantam utkṣipantaṃ pratiṣṭhāpayantam / te prītiprāmodyaprasādapratilabdhā bodhisattvaṃ namaskurvanti sma / niṣaṇṇāṃśca tān viditvā bodhisattvo dharmyayā kathayā saṃdarśayati sma samādāpayati sma samuttejayati sma saṃpraharṣayati sma / yadā ca prakramitukāmā bhavanti tadā bodhisattvasteṣāṃ cetasaiva vicintitaṃ vijñāya dakṣiṇaṃ pāṇimutkṣipya saṃcārayati sma / saṃcārya vicārayati sma / mātaraṃ ca na bādhate sma / tadā teṣāṃ caturṇāṃ mahārājānāmevaṃ bhavati sma visarjitāḥ sma vayaṃ bodhisattveneti / te bodhisattvaṃ bodhisattvamātaraṃ ca tripradakṣiṇīkṛtya prakrāmanti sma / ayaṃ heturayaṃ pratyayo yadbodhisattvo rātryāṃ praśāntāyāṃ dakṣiṇaṃ pāṇiṃ saṃcārya vicārayati sma / vicārya punarapi smṛtaḥ saṃprajānaṃstaṃ pāṇiṃ pratiṣṭhāpayati sma / punaraparaṃ yadā bodhisattvasya keciddarśanāyāgacchanti sma striyo vā puruṣo vā dārako vā dārikā vā, tān bodhisattvaḥ pūrvatarameva pratisaṃmodayate sma, paścādbodhisattvasya mātā //
iti hi bhikṣavo bodhisattvo mātuḥ kukṣigataḥ san sattvān pratisaṃmodanakuśalo bhavati smeti / na ca kaściddevo vā nāgo vā yakṣo vā manuṣyo vā amanuṣyo vā yaḥ śaknoti sma bodhisattvaṃ pūrvataraṃ pratisaṃmoditum / atha tarhi bodhisattva eva tāvat pūrvataraṃ pratisaṃmodate sma, paścādbodhisattvamātā //
186：諸尊天帝釋梵王，咸來稽首歸命聽經。於是菩薩舉一手指，自然化現別異床[木*翕]，釋梵四王各從本位而坐其上。已見坐定為講說法，開化其心咸皆悅豫。菩薩覩之欲得還歸，下其右手使不復現，釋梵四王尋即知之，菩薩遣證，右繞菩薩便即還宮；以是之故菩薩處其右脇。
187：四大天王、二十八夜叉大將與其眷屬，每於晨朝恭敬供養，皆見菩薩安慰問訊，徐舉右手指座令坐，為其說法示教利喜得未曾有。若欲去時，菩薩徐舉右手使之而去，頂禮圍遶辭退而去。
Monks, in the early morning the four great kings and the twenty-eight great commanders of the yakṣas together with five hundred yakṣas arrived to meet the Bodhisattva and to offer him their respect and veneration, and also to listen to the Dharma. At that time the Bodhisattva, who was aware of their arrival, extended his right hand and pointed out their seats. The guardians of the world and the other guests sat down on the arranged seats. They perceived the Bodhisattva, who was in the womb of his mother, in the form of a child who has already taken birth, extending his hand and moving it in various positions. Upon seeing this they prostrated to the Bodhisattva and were filled with joy, devotion, and well-being.
When the Bodhisattva saw that they were settled, he offered them a Dharma teaching and made sure that they understood, became inspired, and were filled with joy. When they wished to go, the Bodhisattva, who knew full well their thoughts, extended his right hand as a farewell greeting. As he retracted his hand, there was no harm done to his mother. The four great kings understood the greeting and thought: “We have been dismissed by the Bodhisattva.” [68] Then they circled around the Bodhisattva and his mother three times before departing. This was the circumstance and the reason why the Bodhisattva, in the quiet of the night, would extend his right hand and draw it back. Finally he would let the hand rest while maintaining mindfulness and carefulness.
At other times when people came to see the Bodhisattva, be they women or men, [F.38.b] boys or girls, he would first joyfully welcome them, and then his mother would do the same.
Monks, in this way the Bodhisattva became very skilled at initiating delightful salutations as he dwelt in his mother’s womb. There was no one, whether god, nāga, yakṣa, human, or nonhuman, who was ever able to greet the Bodhisattva first with a delightful salutation. Instead the Bodhisattva would initiate the salutations, and afterward the mother of the Bodhisattva would joyfully welcome the guests.
18.
nirgate khalu punaḥ pūrvāhṇakālasamaye madhyāhnakālasamaye pratyupasthite atha khalu śakro devānāmindro niṣkrāntaḥ / abhiniṣkrāntāśca trāyatriṃśaddevaputrā bodhisattvasya darśanāya vandanāya paryupāsanāya / dharmaśravaṇāya cāgacchanti sma / tāṃśca bodhisattvo dūrata evāgacchato dṛṣṭvā dakṣiṇaṃ suvarṇavarṇaṃ bāhuṃ prasārya śakraṃ devānāmindraṃ devāṃśca trāyatriṃśān pratisaṃmodate sma / ekāṅgulikayā cāsanānyupadarśayati sma / na ca śaknoti sma bhikṣavaḥ śakro devānāmindro bodhisattvasyājñāṃ pratiroddhum / niṣīdati sma śakro devānāmindrastadanye ca devaputrā yathāprajñapteṣvāsaneṣu / tān bodhisattvo niṣaṇṇān viditvā dharmyayā kathayā saṃdarśayati sma samādāpayati sma samuttejayati sma saṃpraharṣayati sma / yena ca bodhisattvaḥ pāṇiṃ saṃcārayati sma, tanmukhā bodhisattvamātā bhavati sma / tatasteṣāmevaṃ bhavati sma asmābhiḥ sārdhaṃ bodhisattvaḥ saṃmodate sma / ekaikaścaivaṃ saṃjānīte sma mayaiva sārdhaṃ bodhisattvaḥ saṃlapati, māmeva pratisaṃmodate sma iti //
(Vaidya 52) tasmin khalu punaḥ kūṭāgāre śakrasya devānāmindrasya trāyatriṃśānāṃ devānāṃ ca pratibhāsaḥ saṃdṛśyate sma / na khalu punaranyatraivaṃ pariśuddho bodhisattvaparibhogo bhavati yathā mātuḥ kukṣigatasya bodhisattvasya / yadā ca bhikṣavaḥ śakro devānāmindrastadanye ca devaputrāḥ prakramitukāmā bhavanti sma, tadā bodhisattvasteṣāṃ cetasaiva cetaḥparivitarkamājñāya dakṣiṇaṃ pāṇimutkṣipya saṃcārayanti sma / saṃcārya vicārya punarapi smṛtaḥ saṃprajānan pratiṣṭhāpayati sma / mātaraṃ ca na bādhate sma / tadā śakrasya devānāmindrasyānyeṣāṃ ca trāyatriṃśānāṃ devānāmevaṃ bhavati sma visarjitā vayaṃ bodhisattveneti / te bodhisattvaṃ bodhisattvamātaraṃ ca tripradakṣiṇīkṛtya prakrāmanti sma //
186：
187：釋提桓因與三十三天，每於中時恭敬供養，為聽法故，皆見菩薩安慰問訊，徐舉右手指座令坐，為其說法示教利喜得未曾有。若欲去時，菩薩徐舉右手使之而去，頂禮圍遶辭退而去。
When the morning had passed and the noon hour arrived, Śakra, the lord of the gods, along with the most eminent divine sons of the Heaven of the Thirty-Three, came to meet the Bodhisattva and to offer him their respect and veneration, and also to listen to the Dharma. The Bodhisattva, who saw them coming from a distance, extended his golden-colored right hand and, to the delight of Śakra, lord of the gods, and the gods of the Heaven of the Thirty-Three, pointed out their seats.
Monks, at that moment Śakra, lord of the gods, was unable to resist the Bodhisattva’s request, and so he and the divine sons all settled down on the seats that had been arranged for them. When the Bodhisattva knew that they were settled, he offered them a Dharma teaching and made sure that they understood, became inspired, and were filled with joy. In whichever direction the Bodhisattva would extend his hand, the mother of the Bodhisattva would turn to face that way. Then the gods reflected: “The Bodhisattva is having a heartwarming conversation with us.” And each one of them thought: “The Bodhisattva is speaking directly to me; to me alone he extends a friendly welcome.” All the while the images of Śakra, lord of the gods, [F.39.a] and those of the gods of the Heaven of the Thirty-Three were reflected within the temple. Thus nowhere else were the Bodhisattva’s enjoyments as perfectly pure as in the womb of his mother.
Monks, when Śakra, lord of the gods, and the other divine sons wished to depart, the Bodhisattva, who knew full well their thoughts, extended his right hand as a farewell greeting. As he retracted his hand, there was no harm done to his mother. At that time Śakra, lord of the gods, and the other divine sons of the Heaven of the Thirty-Three reflected: “We have been dismissed by the Bodhisattva.” [69] Then they circled around the Bodhisattva and his mother three times before departing.
19.
nirgate ca khalu punarbhikṣavo madhyāhnakālasamaye sāyāhnakālasamaye pratyupasthite atha khalu brahmā sahāpatiranekairbrahmakāyikairdevaputraśatasahasraiḥ parivṛtaḥ puraskṛtastaṃ divyamojobindumādāya yena bodhisattvastenopasaṃkrāmati sma bodhisattvaṃ draṣṭuṃ vandituṃ paryupāsituṃ dharmaṃ ca śrotum / samanvāharati sma bhikṣavaḥ bodhisattvo brahmāṇaṃ sahāpatimāgacchantaṃ saparivāram / punareva ca bodhisattvo dakṣiṇaṃ suvarṇavarṇapāṇimutkṣipya brahmāṇaṃ sahāpatiṃ brahmakāyikāṃśca devaputrān pratisaṃmodate sma / ekāṅgulikayā cāsanānyupadarśayati sma / na ca śaktirasti bhikṣavo brahmaṇaḥ sahāpaterbodhisattvasyājñāṃ pratiroddhum / niṣīdati sma bhikṣavo brahmā sahāpatistadanye ca brahmakāyikā devaputrā yathāprajñapteṣvāsaneṣu / tān bodhisattvo niṣaṇṇān viditvā dharmyayā kathayā saṃdarśayati sma samādāpayati sma samuttejayati sma saṃpraharṣayati sma / yena ca bodhisattvaḥ pāṇiṃ saṃcārayati sma, tanmukhaiva māyādevī bhavati sma / tatasteṣāmekaikasyaivaṃ bhavati sma mayā sārdhaṃ bodhisattvaḥ saṃlapati, māmeva pratisaṃmodate sma iti / yadā ca brahmā sahāpatistadanye ca brahmakāyikā devaputrā gantukāmā bhavanti sma, tadā bodhisattvasteṣāṃ cetasaiva cetaḥparivitarkamājñāya dakṣiṇaṃ suvarṇavarṇaṃ bāhumutkṣipya saṃcārayati sma / saṃcārya vicārayati sma / saṃcārya vicārya avasādatākāreṇa pāṇiṃ saṃcārayati sma / mātaraṃ ca na bādhate sma / tato brahmaṇaḥ sahāpatestadanyeṣāṃ ca brahmakāyikānāṃ devaputrāṇāmevaṃ bhavati sma visarjitā vayaṃ bodhisattveneti / te bodhisattvaṃ bodhisattvamātaraṃ ca tripradakṣiṇīkṛtya punareva prakrāmanti sma / bodhisattvaśca smṛtaḥ saṃprajānan pāṇiṃ pratiṣṭhāpayati sma //
186：
187：娑婆世界主大梵天王，每於申時與無量百千梵眾天子恭敬供養，為聽法故，皆見菩薩安慰問訊，徐舉右手指座令坐，為其說法示教利喜，生歡喜心得未曾有。若欲去時，菩薩徐舉右手使之而去，頂禮圍遶辭退而去。
Monks, noontime passed, and it was now evening when Brahmā, lord of the Fearless Realm, surrounded by many hundreds of thousands of divine sons, approached the Bodhisattva carrying a drop of the vital force of the divine realms. They came to meet the Bodhisattva and to offer him their respect and veneration, and also to listen to the Dharma.
Monks, the Bodhisattva knew that Brahmā, lord of the Fearless Realm, was arriving together with his retinue, and again he raised his golden-colored right hand. He cordially greeted Brahmā, lord of the Fearless Realm, and those divine sons of the pure realms, and pointed out their seats to them.
Monks, again it was not possible [70] for Brahmā, lord of the Fearless Realm, to resist the Bodhisattva’s command. Thus Brahmā, lord of the Fearless Realm, as well as the other divine sons of the pure realms, settled on those seats that had been arranged. When the Bodhisattva knew that they were settled in, he offered them a Dharma teaching and made sure that they understood, [F.39.b] became inspired, and were filled with joy. In whichever direction the Bodhisattva would extend his hand, the mother of the Bodhisattva would turn to face that way. Then the gods reflected: “The Bodhisattva is having a heartwarming conversation with us.” And each one of them thought: “The Bodhisattva is speaking directly to me; to me alone he extends a friendly welcome.”
Monks, when Brahmā, lord of the Fearless Realm, and those divine sons of the pure realms wished to depart, the Bodhisattva, who knew full well their thoughts, extended his right hand as a farewell greeting. As he retracted his hand with mindfulness and carefulness, there was no harm done to his mother. Then Brahmā, lord of the Fearless Realm, and those gods of the pure realms reflected: “We have been dismissed by the Bodhisattva.” Then they circled around the Bodhisattva and his mother three times before departing. Finally the Bodhisattva let his hand rest while maintaining mindfulness and carefulness.
20.
āgacchanti sma khalu punarbhikṣavaḥ pūrvadakṣiṇapaścimottarābhyo digbhyo 'dhastādupariṣṭāt santāddaśabhyo digbhyo bahūni bodhisattvaśatasahasrāṇi bodhisattvasya darśanāya vandanāya paryupāsanāya dharmaśravaṇāya ca dharmasaṃgītisaṃgāyanāya ca / teṣāmāgatāgatānāṃ bodhisattvaḥ kāyāt prabhāmutsṛjya prabhāvyūhāni siṃhāsanānyabhinirmimīte sma / abhinirmāya tān bodhisattvāṃsteṣvāsaneṣu niṣīdayati sma / niṣaṇṇāṃścainān viditvā paripṛcchati sma paripraśnayati sma yadutāsyaiva bodhisattvasya mahāyānasya vistaravibhāgatāmupādāya / na ca tān kaścidanyaḥ paśyati sma anyatra sabhāgebhyo devaputrebhyaḥ / ayaṃ bhikṣavo heturayaṃ pratyayo yena bodhisattvaḥ praśāntāyāṃ rātryāṃ kāyāt prabhāmutsṛjati sma //
186：東西南北四維上下十方無數百千菩薩，咸來見之，稽首作禮欲得聽經。菩薩見來，演身光明，化清淨坐即皆就床，各各啟問無極大乘，廣為分別，各不相見，以是之故菩薩演寂光明照諸天人。其菩薩母悉不知之，亦無所閡。
187：阿難！東西南北、四維上下，周遍十方無量百千諸菩薩眾，於日入時恭敬供養，為聽法故而來至此。爾時，菩薩化作莊嚴師子之座，令諸菩薩各坐其上，互相問答辯析上乘。此等諸來大菩薩眾，惟是同行同乘之所能覩，摩耶聖后亦不能見。
Monks, from everywhere, such as the east, the south, the west, the north, above and below, many hundreds of thousands of bodhisattvas came to meet the Bodhisattva and to offer him their respect and veneration, and also to listen to the Dharma and correctly proclaim that Dharma. Once they had arrived, the Bodhisattva’s body began emitting light, which manifested into lion thrones. The Bodhisattva then indicated to the bodhisattvas to take their seat on these thrones. When he knew that they were settled in, the Bodhisattva questioned and examined the bodhisattvas [71] regarding the divisions pertaining to the Great Vehicle. However, with the exception of the gods who were of equal fortune, no one else perceived this. [F.40.a] Monks, this was the circumstance and the reason why the Bodhisattva projected light from his body in the quiet of the night.
21.
(Vaidya 53) na khalu punarbhikṣavo māyādevī bodhisattvakukṣigate gurukāyatāṃ saṃjānīte sma anyatra laghutāmeva mṛdutāmeva saukhyatāmeva / na codaragatāni duḥkhāni pratyanubhavati sma / na ca rāgaparidāhena vā dveṣaparidāhena vā mohaparidāhena vā paridahyate sma / na ca kāmavitarkaṃ vā vyāpādavitarkaṃ vā vihiṃsāvitarkaṃ vā vitarkayati sma / na ca śītaṃ na coṣṇaṃ vā jighatsāṃ vā pipāsāṃ vā tamo vā rajo vā kleśaṃ vā saṃjānīte sma paśyati vā / na cāsyā amanāpā rūpaśabdagandharasasparśā vā ābhāsamāgacchanti sma / na ca pāpakān svapnān paśyati sma / na cāsyāḥ strīmāyā na śāṭhyaṃ nerṣyā na strīkleśā bādhante sma / pañcaśikṣāpadasamādattā khalu punaḥ śīlavatī daśakuśalakarmapathe pratiṣṭhitā tasmin samaye bodhisattvamātā bhavati sma / na ca bodhisattvamātuḥ kvacit puruṣe rāgacittamutpadyate sma, nāpi kasyacitpuruṣasya bodhisattvasya māturantike /
186：1)唯覺己身輕便柔軟安隱無橫，2)無婬怒癡、3)不想三毒，4)亦無寒熱及諸飢渴，5)不污聖體及餘手指，無有不可。亦不遇惡色聲香味細滑之法，不見惡夢亦無惡露。
187：1)阿難！菩薩處胎之時，不令聖后身覺沈重及諸苦逼，柔軟輕安怡懌歡暢，2)無有貪欲、瞋恚、愚癡、熱惱之患；3)亦無欲覺、恚覺、害覺；4)亦無冷熱、飢渴、惛惑、罪垢、散亂；5)亦無不可意色，及聲香味觸一切惡境；亦無惡夢；亦無女人貪誑、諂曲、嫉妬、諸煩惱過。6)具足受持清淨禁戒行十善道，不於他人而生欲心；亦無他人能於聖后而生欲想。
Monks, while the Bodhisattva was dwelling in the womb of his mother, Queen Māyā did not feel any heaviness in her body. On the contrary she felt light, supple, and happy, and she did not experience any uncomfortable pains in her belly. She was not afflicted by attachment, anger, or delusion. She did not entertain any desirous thoughts, nor any thoughts of ill will or harm. She neither experienced nor witnessed any heat, cold, hunger, thirst, gloom, uncleanliness, nor fatigue. No unpleasant forms, sounds, smells, tastes, or textures appeared to her, and she also had no bad dreams. There were no female deception, guile, envy, or feminine disturbing emotions to trouble her.
At that time the mother of the Bodhisattva observed the five basic precepts. She was disciplined and followed the path of the ten virtuous actions. The mother of the Bodhisattva never desired any man whomsoever, and neither did any man feel lust in the presence of the mother of the Bodhisattva.
22.
ye ca kecitkapilāhvaye mahāpuravare anyeṣu vā janapadeṣu devanāgayakṣagandharvāsuragaruḍa-bhūtāviṣṭāḥ strīpuruṣadārakadārikā vā, te sarve bodhisattvamātuḥ sahadarśanādeva svasthāḥ smṛtipratilabdhā bhavanti sma / te cāmanuṣyāḥ kṣiprameva prakrāmanti sma / ye ca kecin nānārogaspṛṣṭāḥ sattvā bhavanti sma, vātapittaśleṣmasaṃnipātajai rogaiḥ pīḍyante sma, cakṣu-rogeṇa vā śrotrarogeṇa vā ghrāṇarogeṇa vā jihvārogeṇa vā oṣṭharogeṇa vā dantarogeṇa kaṇṭha-rogeṇa vā galagaṇḍarogeṇa vā uragaṇḍakuṣṭhakilāsaśoṣonmādāpasmārajvaragalagaṇḍapiṭaka-visarpavicarcikādyai rogaiḥ saṃpīḍyante sma, teṣāṃ bodhisattvamātā dakṣiṇapāṇiṃ mūrdhni pratiṣṭhāpayati sma / te sahapratiṣṭhāpite pāṇau vigatavyādhayo bhūtvā svakasvakāni gṛhāṇi gacchanti sma / antato māyādevī tṛṇagulmakamapi dharaṇitalādabhyutkṣipya glānebhyaḥ sattvebhyo 'nuprayacchati sma / te sahapratilambhādaroganirvikārā bhavanti sma / yadā ca māyādevī svaṃ dakṣiṇaṃ pārśvaṃ pratyavekṣate sma, tadā paśyati sma bodhisattvaṃ kukṣigatam, tadyathāpi nāma supariśuddha ādarśamaṇḍale mukhamaṇḍalaṃ dṛśyate / dṛṣṭvā ca punastuṣṭā udagrā āttamanā pramuditā prītisaumanasyajātā bhavati sma //
186：1)迦維羅衛及遠大國，天、龍、鬼神、乾沓惒、阿須倫、加留羅、真陀羅、摩休勒，男女大小歡喜踊躍不懷異心，若有諸病風寒熱氣疾，眼耳鼻口身心之疾，脣齒咽痛塵勞狂病顛疾，金痍瘢瘡，詣菩薩母，母舉右手而摩其頭，病皆除愈各還其家。2)於時王后取草作籌，殊妙自然著於地上，持與諸病即得安隱，無復所患。3)時菩薩母使眾疾患住其右邊皆得安隱，無復眾病，各歸其處。4)諸可來者觀后右脇，悉見菩薩降神母胎，鮮潔清淨猶如明鏡照其面像，歡喜踊躍皆蒙濟度。
187：1)於迦毘羅城及諸聚落并餘國土，所有男女若童男若童女，或為鬼神之所著者，見菩薩母皆自痊愈。2)或有眾生得種種病，風黃痰氣、盲聾啞痺、牙齒齲痛、瘰癧白癩、痟渴癲眩、癭癤瘡[病-丙+盤]，種種諸病，見菩薩母舒手摩頂，自然銷除。3)設有眾生得如是病，不獲親來見菩薩母；聖后爾時，折草為籌而以賜之，纔執籌時所有病苦皆得銷散平復如本。4)聖后若觀菩薩之時，見於腹中右脇而住，如明鏡中覩諸色像，歡喜和悅身心泰然。
Merely by seeing the mother of the Bodhisattva, any woman, man, boy, or girl in the city of Kapilavastu and its surrounding areas who had been possessed was cured and regained consciousness immediately, regardless of whether they had been possessed by gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, or bhūtas. Those nonhuman beings quickly departed for other places.
All those who had been struck by illness were freed from their disease as soon as the mother of the Bodhisattva placed her right hand on the top of their head. In this way she would cure those who suffered from any illness or ailment that arises from disharmony among wind, bile, or phlegm. [F.40.b] She would cure illnesses related to the eyes, [72] ears, nose, tongue, and lips, as well as toothaches, throat diseases, goiters, lumps, various forms of leprosy, tuberculosis, madness, dementia, fevers, swellings, boils, rashes, scabs, and other illnesses. Once they were freed from their disease, these people could then return to their homes. Queen Māyā would also pick herbs and distribute them to the sick, who would immediately regain their health and vigor.
When Queen Māyā looked inside her belly, she saw the Bodhisattva resting on the right side of her womb. She could see this as clearly as if she was looking at her own face in a spotless mirror. Seeing him in that way, she was satisfied, elated, and delighted. She felt extremely happy, buoyant, and joyful.
23.
bodhisattvasya khalu punarbhikṣavo mātuḥ kukṣigatasyādhiṣṭhitaṃ satataṃ samitaṃ rātriṃdivaṃ divyāni tūryāṇi abhi(nirmāya) pranadanti sma / divyāni ca puṣpāṇi abhipravarṣanti sma / kālena devā varṣanti sma / kālena vāyavo vānti sma / kālena ṛtavo nakṣatrāṇi ca parivartante sma / kṣemaṃ ca rājyaṃ subhikṣaṃ ca sumanākulamanubhavati sma / sarve ca kapilāhvaye mahāpuravare śākyā anye ca sattvāḥ khādanti sma, pibanti sma, (ramante sma,) krīḍanti sma, pravicārayanti sma, dānāni ca dadanti sma, puṇyāni ca kurvanti sma, kaumodyāmiva cāturmāsyāmekāntare krīḍāsukhavihārairviharanti sma / rājāpi śuddhodanaḥ saṃprāptabrahmacaryoparatarāṣṭrakāryo 'pi supariśuddhastapovanagata iva dharmamevānuvartate sma //
186：1)菩薩在胎，自然天樂而相和鳴，雨天香花常以時節，春秋冬夏自然降矣。幢蓋繒綵展轉往來，2)國土安隱豐熟熾盛，無有溝坑荊棘之穢，有諸幡蓋遍迦維羅衛城。釋種諸姓及與萬民，飲食娛樂鼓舞歌戲，好喜布施積功累德，皆共相樂周竟四月。3)其白淨王淨修梵行，棄捨國事不加刑罰，行法為本不慕世榮。
187：1)阿難！菩薩處胎之時，諸天常奏天樂、雨眾天花，供養菩薩。2)是時國界寧靜景候調和，人民安樂好行恩惠，諸釋種子皆悉棄惡修習善事，於諸節會遊戲園林，受勝妙樂歡娛怡暢。3)時輸檀王隨順法行不樂世榮，捐棄國務如苦行者。
Monks, through the blessings of the Bodhisattva staying in his mother’s womb, the sounds of divine musical instruments arose constantly without interruption both day and night, and a rain of divine flowers fell. The gods sent timely rains, and the winds blew at appropriate moments. The seasons and the stars all moved in a balanced manner. The kingdom was joyful and the harvests were bountiful. There were no disturbances or animosity anywhere.
In the city of Kapilavastu, the clan of the Śākyas and everyone else had plenty to eat and drink, and they enjoyed themselves with various amusements. They were generous and created merit. They happily amused themselves just as one does during the autumn festival at the end of the fourth month. King Śuddhodana devoted himself purely to religious practice. Setting aside all his kingly work, he lived in complete purity as if he had entered an ascetic’s grove. [F.41.a] With great delight, he followed the Dharma. [73]
24.
(Vaidya 54) evaṃrūpeṇa bhikṣava ṛddhiprātihāryeṇa samanvāgato bodhisattvo mātuḥ kukṣigato 'sthāt / tatra khalu bhagavānāyuṣmantamānandamāmantrayate sma drakṣyasi tvamānanda ratnavyūhaṃ bodhisattvaparibhogaṃ yatra bodhisattvo mātuḥ kukṣigato vyāhārṣīt / āha paśyeyaṃ bhagavan paśyeyaṃ sugata / darśayati sma tathāgata āyuṣmata ānandasya śakrasya devānāmindrasya caturṇāṃ ca lokapālānāṃ tadanyeṣāṃ ca devamanuṣyāṇām / dṛṣṭvā ca te tuṣṭā abhūvan udagrā āttamanasaḥ pramuditāḥ prītisaumanasyajātāḥ / sa ca brahmā sahāpatiḥ punareva brahmaloke samāropya pratiṣṭhāpayati sma caityārtham //
186：
187：阿難！菩薩處母胎中，神力現化成就如是。爾時，世尊告阿難言：汝等當觀佛在胎時所居寶莊嚴殿。阿難言：唯然，世尊！願為顯示。世尊爾時即為阿難、釋提桓因，及四護世并餘天人，顯示如來處胎之時寶莊之殿；皆大歡喜，得未曾有生清淨心。作是現已，大梵天王還持寶殿歸於梵世。
Monks, such were the miraculous marvels that occurred while the Bodhisattva remained in his mother’s womb. At this time the Blessed One asked venerable Ānanda: “Ānanda, would you like to see the jeweled structure that delighted the Bodhisattva when he stayed in his mother’s womb?” Ānanda replied: “Yes, Blessed One. I would love to, Bliss-Gone One !”
The Blessed One then showed the jeweled structure to venerable Ānanda as well as to Śakra, lord of the gods; the four guardians of the world; and many other gods and humans. As they saw the structure, they were satisfied, uplifted, and full of rejoicing. In a joyful mood, they were happy and delighted. Then once again, Brahmā, lord of the Fearless Realm, lifted up the jeweled structure and brought it with him to the Brahma realm, where he installed it as an object of worship.
25.
tatra khalu bhagavān punarapi bhikṣūnāmantrayate sma iti hi bhikṣavo daśamāsakukṣigatena bodhisattvena ṣaṭtriṃśannayutāni devamanuṣyāṇāṃ triṣu yāneṣu paripācitānyabhūvan / yatredamucyate yat -
bodhisattva agrasattva mātukukṣisaṃsthitaḥ prakampitā ca ṣaḍvikāra medinī sakānanā / suvarṇavarṇa ābha mukta sarvāpāya śodhitā praharṣitāśca devasaṃgha dharmagañju bheṣyate // Lal_6.23 //
suṃsaṃsthito mahāvimānu naikaratnacitrito yatra vīru āruhitva tiṣṭhate vināyakaḥ /
gandhottamena candanena pūrito virocate yasyaikakarṣu trisahasramūlyaratnapūrito // Lal_6.24 //
mahāsahasralokadhātu heṣvi bhindiyitvanā udāgato guṇākarasya padmaojabinduko /
so saptarātra puṇyateja brahmaloki udgato gṛhītva brahma ojabindu bodhisattva nāmayī // Lal_6.25 //
na asti sarvasattvakāyi bhuktu yo jareya taṃ anyatra bhūri bodhisattva brahmakalpasaṃnibhe /
anekakalpa puṇyateja ojabindu saṃsthito bhujitva sattva kāyacitta jñānaśuddha gacchiṣu // Lal_6.26 //
śakra brahma lokapāla pūjanāya nāyakaṃ trīṇi kāla āgamitva bodhisattvamantikam /
vandayitva pūjayitva dharma śṛṇute varaṃ pradakṣiṇaṃ karitva sarva gacchiṣū yathāgatā // Lal_6.27 //
(Vaidya 55) bodhisattva dharmakāma enti lokadhātuṣu
prabhāviyūha āsaneṣu te niṣaṇṇa dṛśyiṣu /
parasparaṃ ca śrutva dharma yānaśreṣṭhamuttamaṃ
prayānti sarvi hṛṣṭacitta varṇamāla bhāṣato // Lal_6.28 //
186：於是菩薩在胎十月，開化訓誨三十六載諸天人民，使立聲聞及諸大乘。於是頌曰：
1)菩薩處母胎，墻壁屋室地；自然金色光，天喜成法王。
2)莊嚴大宮殿，見中跏趺坐；導師處名香，其香聞三千。
3)大千下方出，大蓮花香淨；乃徹至梵天，取精授菩薩。
4)菩薩能消服，餘人不能堪；無數劫熟精，服食身心淨。
5)釋梵四天王，稽首供養佛；奉事聽正法，右繞皆還歸。
6)樂法菩薩來，妙光淨無礙；轉聽尊法樂，聞說皆歡喜。
187：佛告諸比丘：菩薩處胎之時，已能化導三十六那由他天人令住三乘。爾時，世尊欲重宣此義，而說偈言：
1)最上勝人初入胎，大地山林皆震動，金色淨光銷惡趣，一切天人咸喜悅。
2)為欲成此大法王，示現胎中寶嚴殿，導師所居之寶殿，栴檀妙香極嚴飾。
3)此香一分之價直，等彼三千界珍寶，下方涌出大蓮花，其花高至于梵世。
4)花中所承甘露味，梵王持以獻菩薩，世間一切諸群生，無有能銷一滴味。
5)惟除最後身菩薩，方能致斯甘露食，積劫所集福威力，服者身心得清淨。
6)帝釋梵王四護世，稽首供養於導師，奉事頂禮聞妙法，歡喜右遶而辭去。
7)如是十方菩薩眾，亦復因斯樂法來，坐於光明眾寶床，聞大乘法生歡喜，各恣言談兩相顧，無量稱揚還本國。
Then the Blessed One again addressed the monks: “Monks, in this way, while the Bodhisattva dwelt in his mother’s womb, he ripened 36 million gods and humans within the Three Vehicles.”
1)On this topic, it is said: When the Victors’ Son, the Great Being, settled in his mother’s womb, The earth with its forests shook in six ways. Golden light shone forth and all the lower realms were purified; All the gods joyfully proclaimed, “He will be a Dharma king!”
2)Well shaped and resplendent with many jewels is the great mansion Where the Hero, the Perfect Guide, has ascended and remains. It is resplendent, filled with exquisitely fragrant sandalwood, A few grams of which is worth the whole trichiliocosm filled with jewels.
3)Bursting forth from beneath the great trichiliocosm, A lotus, which is a mine of good qualities, emerged with a drop of vital energy. [74] [F.41.b]
4)Within seven days, it reached the world of Brahmā through the power of merit; Brahmā collected the vital drop and offered it to the Victors’ Son.
5)Apart from the Bodhisattva, a mighty hero, No being anywhere could digest the drop. This drop of vital energy is imbued with the merit of many eons; Whoever consumes it becomes pure in body, mind, and consciousness.
6)Śakra, Brahmā, and the guardians of the world paid the Bodhisattva three visits In order to make offerings to the Guide. They prostrated, made offerings, and listened to the sublime Dharma, Then they circled around him and returned to their abodes.
7)From all worlds and realms came bodhisattvas desiring the Dharma; Sitting on seats of light, they illumined each other. Because they heard the sacred Dharma of the Supreme Vehicle, They all could leave with joy, proclaiming songs of praise.
26.
ye ca iṣṭidārakāsu duḥkhitā tadā abhūt bhūtaspṛṣṭa kṣiptacitta nagna pāṃśumrakṣitā /
te ca sarva dṛṣṭva māya bhonti labdhacetanā smṛtīmatīgatīupeta gehi gehi gacchiṣu // Lal_6.29 //
vātato va pittato va śleṣmasaṃnipātakaiḥ ye ca cakṣuroga śrotraroga kāyacittapīḍitā /
naikarūpa naikajāti vyādhibhiśca ye hatā sthāpite sma māya mūrdhni pāṇi bhonti nirjarā // Lal_6.30 //
athāpi vā tṛṇasya tūli bhūmito gṛhītvanā dadāti māya āturāṇa sarvi bhonti nirjarā /
saukhyaprāpti nirvikāra gehi gehi gacchiṣu bhaiṣajyabhūti vaidyarāji kukṣisaṃpratiṣṭhite // Lal_6.31 //
yasmi kāli māyadevi svātanuṃ nirīkṣate adṛśāti bodhisattva kukṣiye pratiṣṭhitam /
yathaiva candra antarīkṣa tārakai parīvṛtaṃ tathaiva nāthu bodhisattvalakṣaṇairalaṃkṛtam // Lal_6.32 //
no ca tasya rāga doṣa naiva moha bādhate kāmachandu naiva tasya īrṣi naiva hiṃsitā /
tuṣṭacitta hṛṣṭacitta prīti saumanasthitā kṣudhāpipāsa śīta uṣṇa naiva tasya bādhate // Lal_6.33 //
aghaṭṭitāśca nityakāla divyatūrya vādiṣu pravarṣayanti divyapuṣpa gandhaśreṣṭha śobhanā /
deva paśyi mānuṣāśca mānuṣā amānuṣāṃ no viheṭhi no vihiṃsi tatra te parasyaram // Lal_6.34 //
(Vaidya 56)
ramanti sattva krīḍayanti annapānudenti ca ānandaśabda ghoṣayanti hṛṣṭatuṣṭamānasāḥ //
kṣamā rajoanākulā ca kāli deva varṣate tṛṇāśca puṣpa oṣadhīya tasmi kāli rohiṣu // Lal_6.35 //
rājagehi saptarātra ratnavarṣa varṣito yato daridrasattva gṛhya dāna denti bhuñjate /
nāsti sattva yo daridra yo ca āsi duḥkhito bherumūrdhni nandaneva eva sattva nandiṣu // Lal_6.36 //
so ca rāju śākiyāna poṣadhī upoṣito rājyakāryu no karoti dharmameva gocarī /
tapovanaṃ ca so praviṣṭa māyādevī pṛcchate kīdṛśenti kāyi saukhya agrasattva dhārati // Lal_6.37 // iti śrīlalitavistare garbhāvakrāntiparivarto nāma ṣaṣṭhamo 'dhyāyaḥ //
186：
7)四方男女來，鬼嬈心迷惑；見王后心解，意安還歸家。
8)得風寒熱毒，眼耳鼻口病；及若干疾患，后摩頭得安。
9)若取一籌渧，與之病皆愈；無疾安歸家，處胎為毉王。
10)十方諸菩薩，目自見王后；如日月在空，覩菩薩眷屬。
11)無婬怒癡患，無貪嫉恚想；其心常歡喜，無餓渴寒熱。
12)天樂不鼓鳴，天雨淨花香；天人非人見，未曾懷害心。
13)天人樂飲食，無數樂悲和；時雨豐賤樂，草藥花菓茂。
14)王宮雨七日，貧取食布施；安貧苦稽首，禮和眾如山。
15)白淨王常悅，行法不領國；入靜問皇后，懷聖身安不。
187：        
8)四方男子及女人，為彼鬼魅所纏縛，露首袒體心狂亂，若見佛母皆除愈。
9)所有黃痰與癲癩，盲聾瘖瘂種種疾，佛母舒手摩其頂，眾病應時得銷散。
10)或有困篤在遠方，折草作籌而惠之，籌至病者尋平復，世間無不蒙眾祐。
11)由法醫王在腹中，苦惱眾生盡安樂，聖后自觀菩薩體，猶如空中見明月。
12)形相微妙甚端嚴，歡喜悅樂心安住，無復貪瞋癡所擾，亦無愛欲嫉妬害。
13)不為飢渴寒熱侵，身心靜然離眾惱，人天上下更相見，音樂不鼓而自鳴。
14)國土清寧甚安隱，眷屬欣豫同無患，龍天由斯降時澤，草木花果盡敷榮。
15)惠施一切之所須，王宮七日雨珍寶，是時無有貧乏者，猶如帝釋歡喜園。
16)王修法行持淨戒，雖處堂殿如林野，由此聖后懷菩薩，每入後宮親慰問。
8)Any woman or child afflicted by suffering, Possessed by spirits, with troubled mind, naked and covered with dust, Recovered their senses upon seeing Queen Māyā. With intelligence and mindfulness restored, they returned to their homes.
9)Those afflicted by illness caused by disorders of wind, bile, or phlegm, And those with body and mind tormented by diseases of the eyes and ears, And all those stricken by many different kinds of ailments, Were freed from illness when Queen Māyā placed her hand on their heads. [75]
10)Moreover, gathering herbs from the ground, Māyā gave them to the sick, who all became cured. Happy and healthy, they returned to their homes, While the King of Physicians, the remedy itself, dwelt in the womb.
11)Whenever Queen Māyā examined her body, She saw the Bodhisattva in her womb. Like the moon in the sky encircled by stars, The Bodhisattva [F.42.a] was ornamented by marks.
12)She was untroubled by attachment, anger, or delusion, Had no sexual desires, nor envy or ill will. With a joyful and elated mind, she was blissful, Never bothered by hunger and thirst, or heat and cold.
13)The sounds of divine instruments constantly arose without being played. Excellent sublime flowers, fragrant with divine perfumes, fell like rain. Gods and humans behold this, and none of them Feel any resentment or ill will toward each other.
14)Beings rejoiced and played, and made offerings of food and drink; They uttered cries of joy, content and delighted as they were. The kingdom was at peace, undisturbed and with well-timed rain; Grasses, medicinal herbs, and flowers grew in a timely manner.
15)Over the royal palace, a rain of jewels fell for seven days; Impoverished beings brought them home and enjoyed the bounty. [76] At that time there were no impoverished or suffering beings; Everyone was as joyful as the beings in the pleasure grove atop Mount Meru.
16)The king of the Śākyas observed the mending and purification ritual; Leaving his royal duties, he only practiced the Dharma. He went into the grove of the ascetics and said to Māyādevī, “How blissful your body must be, bearing the Perfect Being!” This concludes the sixth chapter on entering the womb.
誕生品第七
1.
(Vaidya 57) janmaparivartaḥ saptamaḥ /
iti hi bhikṣavo daśamāseṣu nigateṣu bodhisattvasya janmakālasamaye pratyupasthite rājñaḥ śuddhodanasya gṛhodyāne dvātriṃśatpūrvanimittāni prādurabhūvan / katamāni dvātriṃśat? sarvapuṣpāṇi suṅgībhūtāni na puṣpanti sma / puṣkariṇīṣu cotpalapadmakumudapuṇḍarīkāṇyabhyudgatāni kuḍmalībhūtāni na puṣpanti sma / tadā ca puṣpaphalavṛkṣā dharaṇītalādabhyudgamya kṣārakajātā na phalanti sma / aṣṭau ca ratnavṛkṣāḥ prādurabhūvan / viṃśati ca ratnanidhānaśatasahasrāṇyutplatya vyavasthitāni dṛśyante sma / antaḥpure ca ratnāṅkurāḥ prādurabhūvan / sugandhitailaparivāsitāśca gandhodakaśītoṣṇāḥ prasravanti sma / himavatparvatapārśvācca siṃhapotakā āgatyāgatyābhinadantaḥ kapilāhvayapuravaraṃ pradakṣiṇīkṛtya dvāramūleṣvavatiṣṭhante sma, na kaṃcitsattvaṃ viheṭhayanti sma / pañcaśatāni pāṇḍarāṇāṃ hastiśāvakānāmāgatya rājñaḥ śuddhodanasyāgrakaraiścaraṇāvabhilikhanti sma / mekhalībaddhakāśca devadārakā rājñaḥ śuddhodanasyāntaḥpure utsaṅgenotsaṅgamanuparivartamānāḥ saṃdṛśyante sma / gaganatalagatārdhakāyā nāgakanyā nānāpūjopakaraṇaparigṛhītā adhyālambamānāḥ saṃdṛśyante sma / daśa ca nāgakanyāsahasrāṇi mayūrāṅgahastakaparigṛhītā gagatatale 'vasthitāḥ saṃdṛśyante sma / daśa ca pūrṇakumbhasahasrāṇi kapilavastu mahānagaraṃ pradakṣiṇīkurvanti saṃdṛśyante sma / daśa ca devakanyāsahasrāṇi gandhodakabhṛṅgāraparigṛhītā mūrdhni dhārayantyo 'vasthitāḥ saṃdṛśyante sma / daśa ca devakanyāsahasrāṇi chatradhvajapatākāparigṛhītā avasthitāḥ saṃdṛśyate sma / bahūni cāpsaraḥśatasahasrāṇi śaṅkhabherīmṛdaṅgapaṇavaiḥ ghaṇṭāvasaktaiḥ pratīkṣamāṇānyavasthitāni saṃdṛśyante sma / sarve vāyavaścāvasthitā na vānti sma / sarvanadī ca prasravaṇāni ca na vahanti sma / candrasūryavimānāni nakṣatrajyotirgaṇāśca na vahanti sma / puṣyaṃ ca nakṣatrayuktamabhūt / ratnajālaparisphuṭaṃ ca rājñaḥ śuddhodanasya gṛhaṃ saṃsthitamabhūt / vaiśvānaraśca na jvalati sma / kūṭāgāraprāsādatoraṇadvārakataleṣu ca maṇiratnānyabhipralambamānāni ca saṃdṛśyante sma / dūṣyagañjāśca viviratnagañjāśca prāvṛtāḥ saṃdṛśyante sma / kākolūkagṛdhravṛkaśṛgālaśabdāścāntarhitā abhūvan / sujātajātaśabdāśca śrūyante sma / sarvajanapadakarmāntāśca samucchinnā abhūvan / utkūlanikūlāśca pṛthivīpradeśāḥ samāḥ samavasthitāḥ sarvavīthīcatvaraśṛṅgāṭakarathyāntarāpaṇamukhāni ca pāṇitalamṛṣṭānīva puṣpābhikīrṇāni virocante sma / sarvāśca gurviṇyaḥ samyaksukhena prasūyante sma / sarvaśālavanadevatāśca patreṣvardhakāyānabhinirmāya namyamānāḥ sthitāḥ saṃdṛśyante sma / imāni dvātriṃśatpūrvanimittāni prādurabhūvan //
186：欲生時三十二瑞品第五
佛語比丘：滿十月已，菩薩臨產之時，先現瑞應三十有二：
一者、後園樹林自然生果。
二者、陸地生青蓮華大如車輪。
三者、陸地枯樹皆生華葉。
四者、天神牽七寶交露車至。
五者、地中二萬寶藏自然發出。
六者、名香妙熏遍布遠近。
七者、雪山中出五百師子，羅住城門無所嬈害。
八者、五百白象子羅住殿前。
九者、天為四面細雨澤香。
十者、其王宮中自然泉水，百味飲食給諸虛渴。
十一者、諸龍玉女在虛空中，現半身住。
十二者、天萬玉女把孔雀拂，現宮牆上。
十三者、諸天玉女持萬金瓶盛滿甘露，住虛空中。
十四者、天萬玉女手執萬瓶皆盛香水，行住虛空。
十五者、天萬玉女手執幢蓋而住侍焉。
十六者、諸天玉女羅列而住，鼓百千伎樂在於虛空自然相和。
十七、四瀆江河清澄不流。
十八、日月宮殿停住不進。
十九、沸宿下侍諸星衛從。
二十、交露寶帳普覆王宮。
二十一、明月神珠懸於殿堂光明晃昱。
二十二、宮中燭火為不復明。
二十三、篋笥衣被被在架上。
二十四、奇珍瓔珞一切寶藏自然為現。
二十五、毒虫隱藏吉鳥翔鳴。
二十六、地獄皆休毒痛不行。
二十七、地為大動丘墟皆平。
二十八、四衢街巷平正散花。
二十九、諸深坑壍皆悉為平。
三十、漁獦怨惡一時慈心。
三十一、境內孕婦產者悉男，聾盲瘖瘂癃殘百疾皆悉除愈。
三十二、一切樹神半身人現低首禮侍。
是為三十二。當此之時壃場左右，莫不雅奇歎未曾有。
187：誕生品第七
爾時佛告諸比丘：菩薩處胎滿足十月將欲生時，輸檀王宮先現三十二種瑞相：
一者、一切大樹含花將發。
二者、諸池沼中優鉢羅花、拘物頭華、波頭摩華、芬陀利華，皆悉含蘂。
三者、諸小華叢吐而未舒。
四者、自然而有八行寶樹。
五者、二萬寶藏從地踊出。
六者、於王宮內自生寶牙。
七者、地中復出無量寶瓶，滿中香油。
八者、從雪山中無量師子之子來遶迦毘羅城，歡躍震吼各守城門。
九者、彼諸師子亦不嬈害一切人民。
十者、五百白象之子，來自雪山至王殿前。
十一者、有無量天諸嬰孩忽然而現，婇女懷抱婉轉遊戲。
十二者、有諸龍女出現半身，手持微妙諸寶瓔珞於空而住。
十三者、有十千天女，各持孔雀羽扇現於空中。
十四者、有十千寶瓶，盛滿香水泛以眾華，現於虛空旋遶迦毘羅城。
十五者、有十千天女，各捧寶瓶現虛空中。
十六者、有十千天女，各各執持幢幡寶蓋現虛空中。
十七者、無量天諸婇女持天樂器，現虛空中而未擊奏。
十八者、一切香風皆未飄拂藹然而住。
十九者、江河諸水湛而不流。
二十者、日月宮殿及諸星辰皆不運行。
二十一者、弗沙之星將與月合。
二十二者、王宮殿堂自然寶網彌覆其上。
二十三者、一切燈炬皆悉無色。
二十四者、一切樓閣殿堂臺榭之上，忽然皆有摩尼珠寶嚴飾垂懸。
二十五者、眾寶庫藏忽然自開。
二十六者、惡禽怪獸皆不出聲。
二十七者、於虛空中，演妙音詞唱言善生善生。
二十八者、一切人間所作事業皆悉停息。
二十九者、高下之地悉皆平正。
三十者、所有街衢巷陌遊從道路，自然柔軟散花嚴飾。
三十一者、一切孕婦產生無難皆獲安隱。
三十二者、娑羅樹神出現半身合掌恭敬。
先現如此三十二種瑞相。
Chapter 7 — The Birth Monks, in this way ten months passed, and the time came for the Bodhisattva to take birth. At that time thirty-two omens occurred in King Śuddhodana’s parks: All flowers budded and blossomed. In the ponds, all the blue, red, and white lotus flowers also budded and blossomed. New fruit and flower trees sprung from the earth, budded, and came into blossom. Eight trees of precious gems appeared. Twenty thousand great treasures emerged and remained on the grounds. [F.42.b] Inside the women’s quarters, jeweled shoots sprouted forth. Scented water, saturated with fragrant oils, flowed forth. Lion cubs descended from the snow mountains. They joyfully circled the sublime city of Kapilavastu and then rested by the gates without harming anyone. Five hundred young white elephants arrived, stroking King Śuddhodana’s feet with the tips of their trunks, and then settling down next to him.
Divine children, wearing sashes, [77] were seen moving back and forth between the laps of the women in the retinue of King Śuddhodana’s queen.
Nāga girls could be seen holding aloft various offerings, revealing the upper half of their bodies as they moved about in the sky. Ten thousand celestial maidens were seen hovering in the sky, holding up peacock feathers. Ten thousand full vases appeared in a ring around the city of Kapilavastu. Ten thousand celestial maidens appeared with vases of scented water on their heads. Ten thousand celestial maidens appeared holding up parasols, flags, and banners. Many hundreds of thousands of celestial maidens appeared holding conch shells, drums, clay drums, and cymbals adorned with bells.
The winds became still and ceased to blow. All streams and rivers stopped their flow. The sun, the moon, the celestial chariots, the planets, and the stars all stood still. The constellation of Puṣya appeared. King Śuddhodana’s residence became adorned with a net of jewels. [103] All fires were extinguished. The palace, temples, gateways, and doorways were decorated with tassels of jewels and gems. The doors to the storehouses of cloths and gems appeared wide open. [F.43.a] The calls of crows, owls, vultures, wolves, and jackals ceased to be heard. Instead many delightful sounds were heard. All people stopped their work. The ground became level without any bumps or hollows. All crossroads, junctions, roads, and marketplaces became as even and smooth as the palm of a hand and were beautifully bestrewn with flower petals. All pregnant women birthed their babies with comfort and ease. All the gods in the sāla forest revealed half their bodies from among the trees’ leaves and remained there, bowing. Such were the thirty-two omens that occurred. [78]
2.
(Vaidya 58) atha khalu māyādevī bodhisattvasya janmakālasamayaṃ jñātvā bodhisattvasyaiva tejonubhāvena rātryāṃ prathame yāme rājānaṃ śuddhodanamupasaṃkramya gāthābhirabhyabhāṣata -
deva śṛṇu hi mahyaṃ bhāṣato yaṃ mataṃ me aciraciracireṇā jāta udyānabuddhiḥ /
yadi ca tava na roṣo naiva doṣo na mohaḥ kṣipramahu vrajeyā krīḍaudyānabhūmim // Lal_7.1 //
tvamiha tapasi khinno dharmacittaprayukto ahu ca cirapraviṣṭā śuddhasattvaṃ dharentī /
drumavara pratibuddhāḥ phullitā śālavṛkṣāḥ yukta bhaviya devā gantumudyānabhūmim // Lal_7.2 //
ṛtupravara vasanto yoṣitāṃ maṇḍanīyo bhramaravaravighuṣṭāḥ kokilabarhigītāḥ /
śuciruciravicitrā bhrāmyate puṣpareṇuḥ sādhu dadahi ājñāṃ gacchamo mā vilambaḥ // Lal_7.3 //
vacanamimu śruṇitvā deviye pārthivendraḥ tuṣṭo muditacittaḥ pāriṣadyānavocat /
hayagajarathaṃ paṅktyā vāhanā yojayadhvaṃ pravaraguṇasamṛddhāṃ lumbinīṃ maṇḍayadhvam // Lal_7.4 //
nīlagirinikāśāṃ meghavarṇānubaddhāṃ viṃśati ca sahasrān yojayadhvaṃ gajānām /
maṇikanakavicitrāṃ hemajālopagūḍhāṃ ghaṇṭarucirapārśvān ṣaḍviṣāṇāṃ gajendrān // Lal_7.5 //
himarajatanikāśāṃ muñjakeśāṃ sukeśāṃ viṃśati ca sahasrān yojayadhvaṃ hayānām /
kanakaracitapārśvā kiṅkiṇījālalambā pavanajavitavegā vāhanā pārthivasya // Lal_7.6 //
naragaṇa raṇaśauṇḍān śūra saṃgrāmakāmān asidhanuśaraśaktipāśakhaḍgāgrahastān /
viṃśati ca sahasrān yojayadhvaṃ suśīghraṃ māya saparivārāṃ rakṣathā apramattā // Lal_7.7 //
(Vaidya 59)
maṇikanakaniṣiktāṃ lumbinīṃ kārayadhvaṃ vividhavasanaratnaiḥ sarvavṛkṣāṃ pravethā /
vividhakusumacitraṃ nandanaṃ vā surāṇāṃ vadatha ca mama śīghraṃ sarvametaṃ vidhāya // Lal_7.8 //
186：爾時王后臨產菩薩，承道威神，即於初夜起著服飾，將諸侍女往詣王所，
1)聽我所言：思入園觀從來久遠，假使大王不以為難，不懷瞋妬，乃敢往詣。
2)在彼寂然思惟法典。時王答曰：今懷聖人亦可行觀。
3)樹木華實皆以茂盛，宜知是時。既有宮殿好妙屋宅，若干種樹眾果芬華，甚可樂喜，無轉悔心。
4)后聞歡喜。王勅嚴駕及諸侍從，雲母寶車婇女圍繞，出行遊觀隣鞞樹下；
5)車馬人乘皆共同色，光耀人目；二百白象前後導從，眾寶明珠垂絡諸象；
6)象皆六牙，悉象中王，盡以紫金雜廁象身，微風吹之嗷嗷相和，懸諸繒幡皆勇戰鬪；
7)時世和安無有爭心，眷屬圍繞宿衛王后，隣鞞樹下。
8)天帝釋梵四王皆共翼從，諸天散華速行案行，宮殿屋宅時還反意，
187：爾時摩耶聖后，以菩薩威神力故，即知菩薩將欲誕生。於夜初分詣輸檀王，而說偈言：
1)大王聽我今所請，久思詣彼龍毘園，於我不懷嫌妬心，願得速往暫遊觀。
2)大王精勤思惟法，修諸苦行多疲倦，自我懷此清淨人，處在宮中亦已久。
3)樹木蓊欝初榮茂，今時正可翫園林，節物方春甚佳美，與諸婇女相娛樂。
4)眾鳥和鳴似歌頌，飛花處處皆盈滿，惟願大王速垂勅，及時遊彼好園苑。
5)王聞聖后斯語已，欣然即勅諸臣佐：速嚴妙好諸輦輿，龍毘尼園亦莊嚴。
6)又宜駕被二萬象，色類白雪形似山，摩尼珠寶耀其體，真金線網彌其上。
7)象王皆悉六牙備，兩邊交垂以珍鐸，又取二萬駿捷馬，朱驄白質如銀雪。
8)勒以金鞍寶鈴網，其馬迅疾如風馳，二萬勝兵皆勇健，能伏怨敵堪營衛。
9)各擐甲冑及干戈，并執鬪輪將羂索，聖后所乘諸輦輿，摩尼雜寶間莊嚴。
10)又以車載眾珍饌，於上覆之微妙帊，又部車兵勇健者，被甲執持諸器仗。
11)又駕無量諸車乘，載以珍琦眾雜寶，又以無邊諸妙寶，周匝彫瑩龍毘園。
12)又以珠寶并綺繒，校飾園中好林樹，處處皆以名華散，猶如帝釋歡喜園。
13)汝等種種嚴辦訖，即宜速疾來報我。
Then Māyādevī, due to the magnificence and strength of the Bodhisattva, knew that it was time for her to give birth. During the first watch of the night, she came to King Śuddhodana and spoke these words:
1) “Lord, please listen to what is on my mind; For a long time now, I have thought about the pleasure grove. If you will not be upset, displeased, or envious, I should quickly go to that pleasure grove.
2)“You are also weary from austerities and diligently contemplating the Dharma; I myself have carried a pure being within me for a long time now. The sāla, that most wonderful of trees, is now in blossom; O Lord, it is therefore fitting for us to go to the pleasure grove!
3)“Spring, that excellent season, is a joyous time for women; The bees are humming and the cuckoos singing. Fresh and sweet, the fragrance of flowers drifts through the air; Please issue an order, and let us go there right away!”
4)The king heard Māyādevī’s words, and then, Delighted and elated, he spoke to his retinue: [F.43.b] “Arrange my horses, elephants, and chariots! Decorate the excellent garden at Lumbinī!
5)“Quick, prepare twenty thousand elephants, Dark blue like mountains or storm clouds. [79] Ornament the lordly six-tusked elephants with bells attached to their flanks; Decorate them with gold and gems and cover them with lattices of gold.
6)“Quick, harness twenty thousand royal steeds, Fast as the wind, strong and excellent steeds, With silvery snow-colored tails, manes that are beautifully plaited, And lattices of golden bells hung on their flanks.
7)“Quick, gather twenty thousand brave men, Heroes who long for the battlefield and combat. Let them brandish sharp weapons—bows and arrows, swords, spears, and lassos— To carefully guard Māyādevī and her retinue.
8)“Have Lumbinī bestrewn with gold and jewels; Adorn all the trees with many types of cloths and jewels. Quick, plant many flowers, like in the gardens of the gods; Arrange all of this, and then swiftly report to me.”
3.
vacanamimu niśamyā pāriṣadyaiḥ kṣaṇena vāhana kṛta sajjā lumbinī maṇḍitā sā /
pāriṣadya āha -
jaya jaya hi narendrā āyu pālehi dīrghaṃ sarva kṛtu yathoktaṃ kāru deva pratīkṣa // Lal_7.9 //
so ca naravarendro hṛṣṭacitto bhavitvā gṛhavaramanuviṣṭo iṣṭikānevamāha /
yasya ahu manāpo yā ca me prītikāmā sā mi kuruta ājñāṃ maṇḍayitvātmabhāvam // Lal_7.10 //
varasurabhisugandhāṃ bhāvaraṅgāṃ vicitrāṃ vasana mṛdumanojñāṃ prāvṛṇothā udagrāḥ /
urasi vigalitānāṃ muktahārā bhavethā ābharaṇavibhūṣāṃ darśayethādya sarvāḥ // Lal_7.11 //
tuṇapaṇavamṛdaṅgāṃ vīṇaveṇūmukuṇḍāṃ tūryaśatasahasrān yojayadhvaṃ manojñāṃ /
bhūya kuruta harṣaṃ devakanyāna yūyaṃ śrutva madhuraghoṣaṃ devatāpi spṛheyuḥ // Lal_7.12 //
ekarathavaresmiṃ tiṣṭhatāṃ māyadevī mā ca puruṣa istrī anya tatrāruheyā /
nāri vividhavarmā taṃ rathaṃ vāhayantāṃ mā ca pratikūlaṃ mā manāpaṃ śruṇeṣyā // Lal_7.13 //
hayagajarathapattīṃ sainyaśrīmadvicitrāṃ dvāri sthita nṛpasyā śrūyate uccaghoṣāḥ /
kṣubhitajalanidhirvā śrūyate eva śabdo * * * * // Lal_7.14 //(Vaidya 60)
māya yada gṛhāto nirgatā dvāramūlaṃ ghaṇṭa śatasahasrā tāḍitā maṅgalārtham // Lal_7.15 //
so ca ratha vicitro maṇḍitaḥ pārthivena api ca marusahasrairdivyasiṃhāsanebhiḥ /
caturi ratanavṛkṣā patrapuṣpopapetā abhinaditamanojñāṃ haṃsakrauñcān mayūrān // Lal_7.16 //
chatradhvajapatākāścocchritā vaijayantyaḥ kiṅkiṇivarajālaiśchāditaṃ divyavastraiḥ /
maruvadhu gaganesmiṃ taṃ rathaṃ prekṣayante divyamadhuraghoṣaṃ śrāvayantyaḥ stuvanti // Lal_7.17 //
upaviśati yadā sā māya siṃhāsanāgre pracalita trisahasrā medinī ṣaḍvikāram /
puṣpa maru kṣipiṃsū ambarāṃ bhrāmayiṃsū adya jagati śreṣṭho jāyate lumbinīye // Lal_7.18 //
caturi jagatipālāstaṃ rathaṃ vāhayante tridaśapatirapīndro mārgaśuddhiṃ karoti /
brahma puratu gacchī durjanāṃ vārayanto amaraśatasahasrāḥ prāñjalīkā namante // Lal_7.19 //
nṛpati muditacitto vīkṣate tāṃ viyūhāṃ tasya bhavati evaṃ vyakta yaṃ devadevo /
yasya caturi pālā brahma sendrāśca devāḥ kuruta vipulapūjāṃ vyakta yaṃ śuddhabhāvī // Lal_7.20 //
nāsti tribhavi sattvo yaḥ sahetpūjametāṃ deva atha ca nāgāḥ śakra brahmā ca pālāḥ /
mūrdha tada phaleyā jīvitaṃ cāsya naśyet ayu puna atidevaḥ sarvapūjāṃ sahāti // Lal_7.21 //
186：9)眷屬聞之輙即受教，案行掃除，王后當來，國主當至，還報嚴淨，
10)聞之歡喜。尋入宮宅，是我所喜意中所樂，皆悉平正無有傾邪。可坐禪思，威光輝曜。
11)其香芬熏，清涼甘美音聲柔軟，若干奇寶瓔珞其身，莊嚴要妙見者皆歡；諸音樂器笳簫鼓吹，若干種品相和而鳴，諸天玉女聞柔和應；
12)又見王后處一好車，男女大小色像皆同不異，各御車乘，法無殊特，欲使王后不聞惡音。
13)象馬乘步若干種兵，各各嚴飾住於門外。聞大洪音始出門時，百千聲響皆稱萬歲。
14)其車嚴飾行止安詳，天師子座作四寶樹，枝葉華實皆悉茂盛，鳧鴈孔雀暢悲和音。
15)竪幢幡蓋七寶交露車，時諸天人住於虛空，將御此車亦暢和音。
16)爾時王后坐師子床，六反震動三千國土，諸天散華；聖今日生，為在隣鞞樹下，為天中天。
17)其四天王挽王后車，其天帝釋淨治道路；又梵天王列在前導，百千天人頭面稽首；
18)父王覩此心中欣然，則自念言：是必正真天人之尊，乃使四王天帝釋梵咸來供養，果當成佛，
19)未見三界致是恭敬，天龍尊神釋梵四王，設遭破首亡失身命，當供養聖終不捨去。
187：14)群臣既承王勅已，尋時具物皆營辦。奏言：福壽最勝王，如所教勅皆已集。
15)王聞是事心歡喜，尋便入閤勅內人，若能愛樂隨我者，汝等應當盡嚴飾，    
16)香熏繒綵袨衣服，柔軟微妙令心喜。珠珮瓔珞自嚴身，各持百千眾樂器，
17)琴瑟簫笛箜篌等，鼓吹當令出妙音。天人男女若聞者，皆使愛樂生歡喜，
18)聖后所坐寶車輿，無令異人得親近。諸婇女等為執御，一切惡相皆除屏，
19)四兵總集王門首，隱隱如聞海浪聲。聖后初出宮門已，咸唱吉祥微妙頌，
20)輦輿王宮自彫飾，寶鈴寶鐸振和音。然後百千諸天人，於上安施師子座，
21)車中傍羅四寶樹，枝葉花果皆榮茂。復有瑞鳥聲和雅，繽紛翻舞而翔集，
22)幢幡蓋網天衣服，高聳圍遶遍莊嚴。諸天婇女在虛空，以歡喜心而讚歎，
23)聖后是時昇寶乘，三千世界六種動。帝釋淨除於道路，護世四王來御車，
24)大梵天王為前導，而以屏除諸惡相。無量百千諸天眾，恭敬頂禮而瞻仰，
25)見是天眾來營從，父王心生大欣喜。念言聖后所懷妊，必定應是天中天，
26)既為護世四天王，帝釋梵王諸天眾。廣設無邊大供養，由此定當得成佛，
27)無有三界諸眾生，堪受如斯供養者。設令釋梵及諸龍，四護世等受斯供，
28)不堪任故當首碎，或因斯供便命終。唯有最勝天中天，堪受人天妙供養。    
9) Hearing this, the retinue immediately arranged All the conveyances and ornamented Lumbinī. They then called out, “Victory! Victory! Long live the king! Your command is fulfilled and all is ready. Please look, O lord!”
10)The sublime lord of men, with a joyous mind, Entered the palace and spoke thus to the women: “Those of you to whom I am dear and who would like to bring me joy, Follow my command and adorn yourselves. [80]
11)“With colorful clothes, beautiful and soft, And fragrant with enchanting perfume, Adorn your chests with necklaces of pearls; Today everyone should wear all their ornaments! [F.44.a]
12)“Bring hundreds of thousands of delightful instruments: Hand drums, flutes, lutes, clay drums, and cymbals. Hearing the melodious sound of these instruments, even the gods will be pleased! You make the goddesses similarly joyful!
13)“In the supreme chariot, only Māyādevī shall sit; None of the ladies nor the men shall join her. This chariot shall be led by a host of bright young women; No one shall mention anything unpleasant or unfitting!”
14)Māyādevī then left her palace and went to the door of the king. When she arrived, the divisions of horses, elephants, chariots, and foot soldiers All called out with a deafening roar, As loud as the waves on a great turbulent ocean.
15)At this moment, auspiciously, a hundred thousand bells rang out. The king himself decorated the chariot, And a thousand gods prepared a divine throne. The four precious trees were complete with flowers and leaves.
16)Peacocks, cranes, and swans sounded their delightful calls; [81] Parasols, flags, and banners of all sizes were hoisted. The chariot was covered with a beautiful lattice of tinkling bells and divine cloth; From up in the heavens, celestial maidens looked down at the chariot. They called out in divine melodious tones, offering words of praise.
17)When Māyādevī sat upon the lion throne, The earth of the trichiliocosm trembled in six ways. The gods waved cloths and scattered a rain of flowers: “Today at Lumbinī, a sublime being is to be born!”
18)The four guardians of the world led the supreme chariot; Śakra himself, lord of the Heaven of the Thirty-Three, cleared its path. Brahmā, going ahead, expelled all untamed creatures; Hundreds of thousands of gods joined their hands and bowed down.
19)The king, with a joyful heart, surveyed what had been prepared, [F.44.b] Thinking, “This child must be the god of gods! When the four guardians, Brahmā, and the gods, led by Śakra, make such offerings, He will surely become a Buddha!
20)“None of the gods, nor the nāgas, Śakra, Brahmā, or the guardians of the world, And no other being in the trichiliocosm could accept such offerings as these, For their heads would burst asunder or their lives be lost. Yet he, supreme among gods, can accept all offerings.”
4.
atha khalu bhikṣavo māyādevī caturaśītyā hayarathasahasraiḥ sarvālaṃkāravibhūṣitaiḥ parivṛtā caturaśītyā gajarathasahasraiḥ sarvālaṃkāravibhūṣitaiḥ caturaśītyā ca pattisahasraiḥ śūrairvīrairvarāṅgarūpibhiḥ susaṃnaddhadṛḍhavarmakavacitairanuparigṛhītā ṣaṣṭyā ca śākyakanyāsahasraiḥ puraskṛtā catvāriṃśatā ca sahasrai (Vaidya 61) rājñaḥ śuddhodanasya jñātikulaprasūtaiḥ śākyaiḥ vṛddhadaharamadhyamaiḥ saṃrakṣitā, ṣaṣṭyā ca sahasrai rājñaḥ śuddhodanasyāntaḥpureṇa gītavādyasamyaktūryatāḍāvacarasaṃgītisaṃpravāditena parivṛtā, caturaśītyā ca devakanyāsahasraiḥ parivṛtā, caturaśītyā ca nāgakanyāsahasraiḥ caturaśītyā ca gandharvakanyāsahasraiḥ caturaśītyā ca kinnarakanyāsahasraiḥ caturaśītyā cāsurakanyāsahasraiḥ nānāvyūhālaṃkārālaṃkṛtābhiḥ nānāgītavādyavarṇabhāṣiṇībhiranugamyamānā niryāti sma / sarvaṃ ca lumbinīvanaṃ gandhodakasiktaṃ divyapuṣpābhikīrṇīkṛtamabhūt / sarvavṛkṣāśca tasmin vanavare akālapatrapuṣpaphalāni dadanti sma / devaiśca tathā tadvanaṃ samalaṃkṛtamabhūt tadyathāpi nāma miśrakāvanaṃ devānāṃ samalaṃkṛtam //
186：1)爾時王后象馬寶車，步人從者各八萬四千，眾寶嚴飾兵仗嚴整，雄傑勇猛左右重行前後圍繞，2)六萬婇女前後導從。白淨王親釋種長者，有四萬人皆來侍從，3)六萬四千國王內伎送菩薩母，天玉女、龍王妻，揵陀羅、真陀羅、摩休勒、阿須倫諸妻室，各八萬四千，各各嚴飾，眾寶瓔珞莊校其身，鼓若干樂音聲各異，咨嗟歌歎菩薩母德；皆共侍送至隣鞞樹，4)修治道路香汁灑地，以散天華，一切諸樹皆生華實，木蜜栴檀香流十方，是諸樹者諸天所化。
187：佛告諸比丘：1)時有八萬四千象兵馬兵車兵步兵，皆悉端正勇健無敵，被以甲冑種種莊嚴，執持器仗護衛聖后。2)六萬釋種婇女翊從圍遶，王之眷屬若長若幼恭敬衛護。3)又有六萬王之婇女，作倡伎樂種種歌舞，又有八萬四千諸天童女，八萬四千龍女，八萬四千乾闥婆女，八萬四千緊那羅女，八萬四千阿修羅女，如是等皆以眾寶而自莊嚴，作眾伎樂歌舞讚詠，翊從佛母往龍毘尼園。4)以好香水遍灑其地，散以天花，園中草木若時非時，枝葉花果悉皆榮熟，莊嚴殊勝猶如帝釋歡喜之園。
 Monks, Māyādevī now set forth, surrounded and protected by 84,000 richly ornamented horse-drawn chariots, 84,000 richly ornamented elephant-drawn chariots, [82] and 84,000 brave, heroic, and handsome foot soldiers wearing excellent and solid armor. She was escorted by 60,000 Śākya maidens. She was guarded by 40,000 elders, youths, and middle-aged men from King Śuddhodana’s Śākya clan. She was also surrounded by 60,000 women from King Śuddhodana’s retinue, who sang songs and played music, bells, and cymbals. Some 84,000 celestial maidens followed her, as did 84,000 nāga maidens, 84,000 gandharva maidens, 84,000 kiṃnara maidens, and 84,000 female demigods. All of them were lavishly ornamented and sang her praise in melodic voices accompanied by music.
The entire Lumbinī Grove was sprinkled with droplets of perfumed water and strewn with celestial flowers. Every tree in that perfect grove had leaves, flowers, and fruits, even though it was out of season. Even the gods had done their best to decorate the forest. They had, in fact, made it appear like the gods’ Miśraka Garden.
5.
atha khalu māyādevī lumbinīvanamanupraviśya tasmādrathavarādavatīrya naramarukanyāparivṛtā vṛkṣeṇa vṛkṣaṃ paryaṭantī vanādvanaṃ caṃkramyamāṇā drumād drumaṃ nirīkṣamāṇā anupūrveṇa yenāsau plakṣo mahādrumaratnavarapravaraḥ suvibhaktaśākhaḥ samapatramañjarīdharo divya-mānuṣyanānāpuṣpasaṃpuṣpito varapravarasurabhigandhinānāgandhinānāraṅga-vastrābhi-pralambito vividhamaṇivicitraprabhojjvalitaḥ sarvaratnamūladaṇḍaśākhāpatrasamalaṃkṛtaḥ suvibhaktavistīrṇaśākhaḥ karatalanibhe bhūmibhāge suvibhaktavistīrṇanīlatṛṇamayūragrīvā-saṃnibhe kācilindikasukhasaṃsparśe dharaṇītale saṃsthitaḥ pūrvajinajanetryābhinivāsitaḥ devasaṃgītyanugītaḥ śubhavimalaviśuddhaḥ śuddhāvāsadevaśatasahasraiḥ praśāntacittair abhinatajaṭāmakuṭāvalambitāvanatamūrdhabhir abhinandyamānas taṃ plakṣavṛkṣamupajagāma //
186：1)爾時王后適上寶車，天玉女從，樹木奮光名香好熏，供奉王后；殊妙眾珠雜寶以成，是樹莖節枝葉華實皆香，若干幡綵嚴餝周遍，2)其地平正廣長無穢，生柔軟草自然布地猶如天衣，承如往古諸佛之法。3)又諸天人一時咸鼓百千伎樂，侍從王后。
187：1)爾時聖后既到園已，遊歷詳觀至波叉寶樹，其樹枝葉蓊欝鮮潤，天花人花周匝開敷，微風吹動香氣芬馥，又以雜彩摩尼珠寶而嚴飾之。2)樹下周遍地平如掌，所出眾草其色青紺如孔雀尾，能生樂觸如迦隣陀衣，過去無量諸佛之母，亦皆來坐此寶樹下。3)是時百千淨居天子其心寂靜，或垂辮髮，或著寶冠，至此樹下圍遶聖后，歡喜頂禮奏天伎樂而讚歎之。
[F.45.a] When Māyādevī arrived at the Lumbinī Grove, she stepped down from her fine chariot. As human and divine maidens encircled her, she wandered from tree to tree and from grove to grove. She looked among all the trees and eventually arrived beneath a very special and exquisite fig tree. Its branches spread out, full of lush leaves and clusters of blossoms, and further adorned with numerous human and divine flowers. Richly scented cloths of many colors were draped across its branches. It was sparkling with the light of many gems and jewels. Its roots, trunk, branches, and leaves were all adorned with jewels. Its branches were long and spread out spaciously. The ground where the fig tree stood was smooth like the palm of a hand, beautiful and open, and it was full of dark blue grass, the color of a peacock’s neck. The earth was pleasant to the touch, like soft kācalindi cloth. This tree had supported the mothers of previous victorious ones, and it had been praised in the poetry of the gods. [83] It was a tree to which the wholesome and peaceful gods of the pure realms would bow down and touch with their heads, including their topknots and diadems. Now the queen and her retinue had arrived at this pure and stainless fig tree.
6.
atha sa plakṣavṛkṣo bodhisattvasya tejonubhāvenāvanamya praṇamati sma / atha māyādevī gaganatalagateva vidyut dṛṣṭiṃ dakṣiṇaṃ bāhuṃ prasārya plakṣaśākhāṃ gṛhītvā salīlaṃ gagana-talaṃ prekṣamāṇā vijṛmbhamānā sthitābhūt / atha tasmin samaye ṣaṣṭyapsaraḥśata-sahasrāṇi kāmāvacaradevebhya upasaṃkramya māyādevyā upasthāne paricaryāṃ kurvanti sma //
186：1)王后適至於此樹下，菩薩威神樹躬屈枝，自歸王后；2)虛空諸天稽首為禮，日月光明清淨無垢，3)諸天玉女[口*咨]嗟功勳，至於樹下。
187：1)即以菩薩威神，其樹枝幹風靡而下，於是稽首禮聖后足。2)爾時聖后放身光明，如空中電，仰觀於樹，即以右手攀樹東枝，頻申欠呿，端嚴而立。3)是時欲界六萬百千諸天婇女，至聖后所承事供養。
However, at this moment the Bodhisattva’s magnificence and power caused the fig tree itself to bow down and pay homage to him. Māyādevī stretched out her right arm, like a flash of lightning appearing in the middle of the sky, and grasped a branch of the tree. She auspiciously directed her gaze into the open sky and stretched her body. At that point sixty thousand goddesses from the desire realm approached Māyādevī to assist and venerate her.
7.

186：1)樹神歡喜何故有是感應？今我等身堪任供養，所往奉敬，從無澤獄，上至上界三十三天，無懈廢者，消生老病死，威光超絕除眾闇冥。2)今聖人生，如樹茂盛華實芬葩，億萬諸天亦遙稽首，震動天地至乎六反，皆為大明光明清淨，百千伎樂亦同俱作。3)離欲諸天深大悅喜，今日聖人普愍一切，釋梵四王歡喜作禮。4)其人中尊德超日月，在於胎中演金色光，光蔽日月諸天梵釋，亦皆覆蔽其百千億諸佛國土；5)消諸惡趣，眾生普安無復苦患，諸天百千咸共散華，樂處金剛其精進力，從下方界自然出生七寶蓮華。
187：

8.
evaṃrūpeṇa khalu puna ṛddhiprātihāryeṇa samanvāgato bodhisattvo mātuḥ kukṣigato 'sthāt / sa paripūrṇānāṃ daśānāṃ māsānāmatyayena māturdakṣiṇapārśvānniṣkramati sma smṛtaḥ saṃprajānannanupalipto garbhamalairyathā nānyaḥ kaściducyate 'nyeṣāṃ garbhamala iti //
tasmin khalu punar bhikṣavaḥ samaye śakro devānāmindro brahmā ca sahāpatiḥ purataḥ sthitāvabhūtām, yau bodhisattvaṃ paramagauravajātau divyakāśikavastrāntaritaṃ sarvāṅgapratyaṅgaiḥ smṛtau saṃprajñau pratigṛhṇāte sma //
yasmiṃśca kūṭāgāre bodhisattvo mātuḥ kukṣigato 'sthāt, taṃ brahmā sahāpatirbrahmakāyikāśca devaputrā abhyutkṣipya brahmalokaṃ caityārthaṃ pūjārthaṃ copanāmayāmāsuḥ / aparigṛhītaḥ khalu punarbodhisattvaḥ kenacinmanuṣyabhūtena, atha tahi bodhisattvaṃ devatāḥ prathamataraṃ pratigṛhṇanti sma //
186：
187：1)比丘當知！菩薩住胎成就如上種種功德神通變現，滿足十月，從母右脇安詳而生，正念正知而無染著。2)佛告諸比丘：是時帝釋及娑婆世界主梵天王，恭敬尊重曲躬而前，一心正念，即以兩手覆憍奢耶衣，承捧菩薩。3)其事已畢，即將菩薩處胎之時所居寶殿還於梵宮。
Such were the miracles that occurred while the Bodhisattva was in his mother’s womb. Now, as the ten months had been completed, [F.45.b] he emerged from his mother’s right side, fully aware and mindful. In this way he was unstained by any impurities of the womb, which otherwise are said to stain everyone else.
Monks, at that time Śakra, lord of the gods, and Brahmā, lord of the Fearless Realm, appeared before the Bodhisattva. As they remembered and recognized who he was, they were full of veneration for the Bodhisattva and wrapped him up in divine silk. The temple in which the Bodhisattva had dwelt while in his mother’s womb was carried off by Brahmā, lord of the Fearless Realm, and the other gods of the Brahma realm up into their realm, where they enshrined the temple in a memorial and made it an object of worship. Thus the Bodhisattva was first received by the gods rather than by any humans.
9.
atha bodhisattvo jātamātraḥ pṛthivyāmavatarati sma / samanantarāvatīrṇasya ca bodhisattvasya mahāsattvasya mahāpṛthivīṃ bhittvā mahāpadmaṃ prādurabhūt / nandopanandau ca nāgarājānau gaganatale 'rdhakāyau (Vaidya 62) sthitvā śītoṣṇe dve vāridhāre 'bhinirbhiṃttvā bodhisattvaṃ snāpayataḥ sma / śakrabrahmalokapālāḥ pūrvaṃgamāścānye ca bahavo devaputrāḥ śatasahasrā ye bodhisattvaṃ jātamātraṃ nānāgandhodakamuktakusumaiḥ snāpayantyabhyavakiranti sma / antarikṣe ca dve cāmare ratnacchatraṃ ca prādurbhūtam /
186：爾時菩薩從右脇生，忽然見身住寶蓮華，墮地行七步顯揚梵音，無常訓教：我當救度天上天下為天人尊，斷生死苦，三界無上，使一切眾無為常安。天帝釋梵忽然來下，雜名香水洗浴菩薩，九龍在上而下香水，洗浴聖尊，洗浴竟已身心清淨；所在遊居道超具足，生於大姓如正真寶，奇相眾好應轉法輪，若轉輪王處在三界，以一道蓋覆於十方。其白淨王心中坦然踊躍無量。
187：
As soon as he was born, the Bodhisattva stepped onto the ground. Wherever his feet touched the ground, a large lotus immediately sprung from the earth. Then the great nāga kings Nanda and Upananda revealed their upper bodies in the sky and produced two streams of cool and warm water to rinse the Bodhisattva’s body. [84] Śakra, Brahmā, the guardians of the world, and many hundreds of thousands of divine sons then bathed the Bodhisattva in perfumed water and scattered flower petals over him. A parasol of precious gems and two yak-tail whisks also appeared from midair.
10.
sa tasmin mahāpadme sthitvā caturdiśamavalokayati sma / (caturdiśamavalokya) siṃhāvalokitaṃ mahāpuruṣāvalokitaṃ vyavalokayati sma // tasmin khalu punaḥ samaye bodhisattvaḥ pūrvakuśalamūlavipākajenāpratihatena divyacakṣuprādurbhūtena divyena cakṣuṣā sarvāvantaṃ trisāhastraṃ mahāsāhastraṃ lokadhātuṃ sanagaranigamajanapadarāṣṭrarājadhānīṃ sadevamānuṣaṃ paśyati sma / sarvasattvānāṃ ca cittacaritaṃ ca prajānāti sma / jñātvā ca vyavalokayati sma asti tvasau kaścitsattvo yo mayā sadṛśaḥ śīlena vā samādhinā vā prajñayā vā kuśalamūlacaryayā vā / yadā ca bodhisattvaḥ trisāhasramahāsāhasralokadhātau na kaṃcitsattvamātmatulyaṃ paśyati sma,
186：
187：爾時菩薩既誕生已，觀察四方，猶如師子及大丈夫，安詳瞻顧。比丘當知！菩薩於多生中積集善根，是時即得清淨天眼，觀見一切三千大千世界，國土城邑及諸眾生，所有心行皆悉了知。如是知已，而復觀察是諸眾生，所有戒定智慧及諸善根與我等不？乃見十方三千大千世界，無一眾生與我等者。
The Bodhisattva stood on a large lotus and surveyed the four directions with his lion’s gaze, the gaze of a great being.
At that time the Bodhisattva, with unhindered higher knowledge, which he manifested due to the ripening of previous roots of virtue, saw the entire great trichiliocosm. He saw all the cities, towns, [F.46.a] estates, kingdoms, royal cities, and lands, as well as all gods and humans. He also perfectly knew the minds of all sentient beings and carefully surveyed them, looking to see if there was anyone similar to himself in terms of virtuous conduct, discipline, meditative absorption, or knowledge. However, in the entire great trichiliocosm, the Bodhisattva did not see anyone like himself.
11.
atha tasminsamaye bodhisattvaḥ siṃha iva vigatabhayabhairavo 'saṃtrastaḥ astambhī sucintitaṃ smṛtvā cintayitvā sarvasattvānāṃ cittacaritāni jñātvā aparigṛhīto bodhisattvaḥ pūrvāṃ diśamabhimukhaḥ sapta padāni prakrāntaḥ pūrvaṃgamo bhaviṣyāmi sarveṣāṃ kuśalamūlānāṃ dharmāṇām / tasya prakramata uparyantarīkṣe 'parigṛhītaṃ divyaśvetavipulachatraṃ cāmaraśubhe gacchantamanugacchanti sma yatra yatra ca bodhisattvaḥ padamutkṣipati sma, tatra tatra padmāni prādurbhavanti sma / dakṣiṇāṃ diśamabhimukhaḥ sapta padāni prakrāntaḥ dakṣiṇīyo bhaviṣyāmi devamanuṣyāṇām / paścimāṃ diśamabhimukhaḥ sapta padāni prakāntaḥ / saptame sthitvā siṃha ivāhlādanātmikāṃ vācaṃ bhāṣate sma ahaṃ loke jyeṣṭho 'haṃ loke śreṣṭhaḥ / iyaṃ me paścimā jātiḥ / kariṣyāmi jātijarāmaraṇaduḥkhasyāntam / uttarāṃ diśamabhimukhaḥ sapta padāni prakrāntaḥ anuttaro bhaviṣyāmi sarvasattvānām / adhastāddiśamabhimukhaḥ sapta padāni prakrāntaḥ nihaniṣyāmi māraṃ ca mārasenāṃ ca / sarvanairayikāṇāṃ ca nirayāgnipratighātāya saha dharmameghavṛṣṭiṃ varṣiṣyāmi, yena te sukhasamarpitā bhaviṣyanti / upariṣṭāddiśamabhimukhaḥ sapta padāni prakrāntaḥ, urdhvaṃ cāvalokayati sma ullokanīyo bhaviṣyāmi sarvasattvānām / samanantarabhāṣitā ceyaṃ bodhisattvena vākū / atha tasmin samaye ayaṃ trisāhasramahāsāhasralokadhātuḥ svareṇābhivijñāpto 'bhūt / iyaṃ bodhisattvasya karmavipākajā abhijñādharmatā // yadā bodhisattvaścaramabhavika upajāyate, yadā cānuttarāṃ samyaksaṃbodhimabhisaṃbudhyate, tadā asyemānyevaṃrūpāṇi ṛddhiprātihāryāṇi bhavanti
186：
187：1)爾時菩薩善自思惟稱量正念，不假扶持即便自能東行七步，所下足處皆生蓮華。菩薩是時無有怖畏，亦無謇訥，作如是言：我得一切善法，當為眾生說之。
2)又於南方而行七步，作如是言：我於天人應受供養。
3)又於西方而行七步，作如是言：我於世間最尊最勝，此即是我最後邊身，盡生老病死。
4)又於北方而行七步，作如是言：我當於一切眾生中，為無上上。
5)又於下方而行七步，作如是言：我當降伏一切魔軍，又滅地獄諸猛火等所有苦具，施大法雲雨大法雨，當令眾生盡受安樂。
6)又於上方而行七步，作如是言：我當為一切眾生之所瞻仰。菩薩說是語時，其聲普聞一切三千大千世界。
7)比丘當知！菩薩於多生中積集善根，於最後生得阿耨多羅三藐三菩提，法爾如是神通變化。
At that point the Bodhisattva felt a lion-like fearlessness, free from anxiety or apprehension. Without any hesitation or wavering, he reminded himself of his good motivations. Because he had examined the minds of all sentient beings, he now knew their thoughts. Unsupported, he took seven steps toward the east and declared, “I will be the cause of all virtuous practices.”
Wherever the Bodhisattva took a step, a lotus sprouted forth. He then took seven steps toward the south and said, “I am worthy of the offerings of gods and humans.” Next he took seven steps toward the west and, pausing on the seventh step, he proclaimed these satisfying words in lion-like fashion: “I am the Supreme Being [85] on this earth. This is my last birth, where I shall uproot birth, old age, sickness, and death!” He then took seven steps toward the north and said, “I will be supreme among all sentient beings!” Next he took seven steps downhill, saying, “I will subjugate Māra and his army! I will cause great rain clouds of the Dharma to shower down on all hell beings, extinguishing the fires of hell and filling the beings there with happiness.” Finally he took seven steps uphill, lifted his gaze, and said, “All sentient beings will look up to me.” [F.46.b]
As the Bodhisattva spoke in this way, his words were immediately heard throughout the entire great trichiliocosm. Such was the nature of the foreknowledge that sprang from the ripening of the Bodhisattva’s previous actions. Whenever a bodhisattva takes birth into his final existence, and as he awakens to perfect and complete buddhahood, various miracles unfold.
12.
tasmin khalu punarbhikṣavaḥ samaye saṃhṛṣitaromakūpajātāḥ sarvasattvā abhūvan / mahataśca pṛthivīcālasya loke prādurbhāvo 'bhūt bhairavasya romaharṣaṇasya / aghaṭṭitāni ca divyamānuṣyakāni tūryāṇi saṃpravāditāni / sarvartukālikāśca (Vaidya 63) vṛkṣāstasmin samaye trisāhasramahāsāhasralokadhātau saṃkusumitāḥ phalitāśca / viśuddhācca gaganatalānmeghaśabdaḥ śrūyate sma / apagatameghācca gaganācchanaiḥ sūkṣmasūkṣmo devaḥ pravarṣati sma / nānāvarṣadivyakusumavastrābharaṇagandhacūrṇavyāmiśrāḥ paramasukhasaṃsparśāśca saumyāḥ sugandhavātāḥ pravāyanti sma / vyapagatatamorajodhūmanīhārāśca sarvadiśaḥ suprasannā virājante sma / upariṣṭāccāntarikṣādadṛśyā gambhīrā mahābrahmaghoṣāḥ saṃśrūyante sma / sarvacandrasūryaśakrabrahmalokapālaprabhāścābhibhūtā abhūvan / paramasukhasaṃsparśayā ca sarvasattvakāyacittasukhasaṃjananyā lokottarayā anekaśatasahasravarṇaprabhayā sarvatrisāhasramahāsāhasralokadhātuḥ parisphuṭo 'bhūt / samantarajātasya khalu punarbodhisattvasyaikāntasukhasamarpitāḥ sarvasattvā babhūvuḥ / sarvarāgadveṣamohadarpārativiṣādabhayalobherṣyāmātsaryavigatāḥ sarvākuśalakriyāprativiratā vyādhitānāṃ sattvānāṃ vyādhaya upaśāntāḥ / kṣutpipāsitānāṃ sattvānāṃ kṣutpipāsā prasrabdhābhūt / madyamadamattānāṃ ca sattvānāṃ madāpagamaḥ saṃvṛttaḥ / unmattaiśca smṛtiḥ pratilabdhā / cakṣurvikalaiśca sattvaiścakṣuḥ pratilabdham, śrotravikalaiśca sattvaiḥ śrotram / aṅgapratyaṅgavikalendriyāścāvikalendriyāḥ saṃvṛttāḥ / daridraiśca dhanāni pratilabdhāni / bandhanabaddhāśca bandhanebhyo vimuktāḥ / āvīcimādiṃ kṛtvā sarvanairayikāṇāṃ sattvānāṃ sarvakāraṇād duḥkhaṃ tasminsamaye prasrabdham / tiyagyonikānāmanyonyabhakṣaṇādi duḥkham, yamalokikānāṃ sattvānāṃ kṣutpipāsādiduḥkhaṃ vyupaśāntam abhūt //
186：
187：1)比丘當知！是時一切眾生歡喜踊躍，大地震動，而諸眾生無有恐怖。2)三千大千世界所有非時藥木，皆悉榮茂。3)於虛空中出妙音聲，降微細雨，及雨種種天諸花香，真珠瓔珞上妙衣服繽紛徐墜。4)又扇和暢微妙香風，能生清淨柔軟樂觸，無雲無霧、無煙無塵及以暗冥，於虛空中而聞清徹和雅梵音，稱歎菩薩諸功德法。5)爾時菩薩放大光明，無量百千種種異色，遍滿三千大千世界。一切眾生遇斯光者，身心安隱快樂無極。一切日月、諸大梵王、帝釋護世及餘天人，所有光明皆悉不現。6)是時一切眾生，遠貪恚癡憂悲驚恐，亦離不善諸惡罪障，所有病苦眾生皆得痊除，飢渴眾生皆得飽滿，顛狂醉亂皆得惺悟，諸根缺減皆得圓滿。貧者得財，繫者解脫，地獄眾生皆蒙休息，畜生眾生無相害心，餓鬼眾生皆得飽滿。
Monks, at that time all beings were so delighted that the hairs on their bodies shivered. There was also a terrifying quaking of the earth, which caused the hairs on their bodies to stand on end. The cymbals and musical instruments of gods and humans sounded without being played by anyone. At that time all the trees in the great trichiliocosm—whether in season or not—blossomed and bore fruit. From the expanse of pure space, the sound of thunder rang out, and from the cloudless sky, a fine mist of rain showered down ever so gently, mixed with divinely colored flowers, cloths, ornaments, and powdered incense. Deliciously scented breezes blew, delightful and cooling. In all directions there was no darkness, dust, smoke, or mist to be seen, and everything appeared bright and beautiful.
Also, from the empty space above, the great melodious and profound sounds of the realm of Brahmā were heard. All the light of the sun, the moon, Brahmā, Śakra, and the guardians of the world [86] was eclipsed by an otherworldly light of a hundred thousand colors, which filled the entire great trichiliocosm and brought pleasure and happiness, both physical and mental, to everyone that it touched. At the very moment when the Bodhisattva was born, all beings became filled with bliss. All types of attachment, anger, delusion, pride, [F.47.a] dislike, dejection, fear, greed, jealousy, and stinginess subsided, and everyone abandoned all forms of unwholesome conduct. The illnesses of the sick were cured. The hungry and the thirsty were relieved of their hunger and thirst. The drunk and intoxicated were freed from their intoxication. The mad had their sanity restored. The blind could see. The deaf could hear. The crippled had their capacities restored. The destitute gained wealth. The imprisoned were freed. All ailments and sufferings of those in the hell realms, starting with the Hell of Ultimate Torment, ceased at that moment. The suffering of those born into the animal realm, such as the fear of being eaten by one another, was also pacified. Likewise the sufferings experienced by beings in the realm of the lord of death, such as hunger and thirst, were also pacified.
13.
yadā ca bodhisattvo jātamātraḥ sapta padāni prakrānto 'bhūt, asaṃkhyeyākalpakoṭinayutaśata-sahasraiḥ sucaritacaraṇairmahāvīryamahāsthāmadharmatāpratilambhena tasmin samaye daśadiglokadhātusthitā buddhā bhagavantastaṃ pṛthvīpradeśaṃ vajramayadhitiṣṭhanti sma / yena mahāpṛthivī tasmin pradeśe nāvatīryata, tāvanmahābalavegasamanvāgato hi bhikṣavo jātamātro bodhisattvaḥ sapta padāni prakrānto 'bhūt / sarvalokāntarikāśca tasmin samaye mahatāvabhāsena sphuṭā abhūvan / mahāṃśca tasmin samaye gītaśabdo 'bhūnnṛtyaśabdaḥ / aprameyāśca tasmin samaye puṣpacūrṇagandhamālyaratnābharaṇavastrameghā abhipravarṣanti sma / paramasukha-samarpitāśca sarvasattvā abhūvan / saṃkṣepād acintyā sā kriyābhūt, yadā bodhisattvo loke prādurabhūt sarvalokābhyudgataḥ //
186：
187：1)佛告諸比丘：菩薩於阿僧祇百千拘胝那由他劫，修諸善行精進力故，初生之時即能十方各行七步，一切諸佛如來威加，此地化為金剛，菩薩遊踐得無陷裂。2)是時世界中間幽冥之處，悉皆大明，其中眾生各得相見。3)又於此時，諸天音樂出微妙聲，雨眾天花末香熏香，花鬘珍寶諸莊嚴具上妙衣服，如雲而下，一切眾生皆得上妙安隱快樂。4)菩薩出現世間最尊最勝，所有功德入不思議，若欲廣說窮劫不盡。
The newborn Bodhisattva had already practiced good conduct for countless trillions of eons, and he possessed great diligence and strength. As such, when he took his first seven steps, he had already attained the state of reality. Therefore all the buddhas, the blessed ones, in all the realms in the ten directions blessed the earth at that spot of vajra nature so that it would not be destroyed by his steps. Monks, such was the awesome strength of the newborn Bodhisattva’s first seven steps.
At that time the entire world was filled with a bright light, and the sounds of singing and dancing were heard. A rain of flowers, powders, incense, garlands, jewels, ornaments, and cloths [F.47.b] showered down from innumerable clouds. All beings were filled with perfect joy. [87] In short, when the Bodhisattva, who is more exalted than anyone in all the worlds, came into this world, many inconceivable events took place.
14.
atha khalvāyuṣmānānandaḥ utthāyāsanādekāṃsamuttarāsaṅgaṃ kṛtvā dakṣiṇajānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃstenāñjaliṃ praṇamya bhagavantametadavocat sarva-sattvānāṃ bhagavaṃstathāgata āścaryabhūto 'bhūt, bodhisattvabhūt evādbhutadharmasamanvāgataś ca / kaḥ punarvādaḥ evaṃ hyanuttarāṃ samyaksaṃbodhimabhisaṃbuddhaḥ / eṣo 'haṃ bhagavaṃś catuṣpañcakṛtvo 'pi daśakṛtvo 'pi yāvatpañcāśatkṛtvo 'pi śatakṛtvo 'pi yāvadanekaśatasahasraśo 'py ahaṃ bhagavan buddhaṃ bhagavantaṃ śaraṇaṃ gacchāmi //
186：
187：爾時阿難從座而起，偏袒右肩右膝著地，合掌恭敬而白佛言：世尊！如來為菩薩時，尚能成就如是勝希有事，何況得成阿耨多羅三藐三菩提？
Venerable Ānanda now stood up from his seat, removed his robe from one shoulder, and kneeled, placing his right knee on the ground. He joined his palms in the direction of the Blessed One, bowed, and supplicated him with these words:
“The Blessed One, the Thus-Gone One, is truly more amazing than anyone else. The Bodhisattva possessed incredible qualities, but how much more so the One Who Has Awakened to Perfect and Complete Buddhahood? O Blessed One, I therefore take refuge in Lord Buddha four times, five times, ten times, fifty times, a hundred times, or rather many hundreds of thousands of times!”  
15.
(Vaidya 64) evamukte bhagavānāyuṣmantamānandametadavocat bhaviṣyanti khalu punarānanda anāgate 'dhvani kecidbhikṣavo 'bhāvitakāyā abhāvitacittā abhāvitaśīlā abhāvitaprajñā bālā apaṇḍitā ābhimānikā uddhatā unnatā asaṃvṛtā vikṣiptacittāḥ kāṅkṣāparīttā vicikitsābahulā aśraddhāḥ śramaṇamalāḥ śramaṇapratirūpakāḥ / te na śraddāsyanti imāmevaṃrūpāṃ bodhisattvasya garbhāvakrāntipariśuddhim / te 'nyonyamekānte saṃnipātyaivaṃ vakṣyanti paśyata bho yūyametadapūjyamānaṃ bodhisattvasya kila mātuḥ kukṣigatasyoccāraprasrāvamaṇḍoparimiśrasya īdṛśī vibhūtirāsīt / sa ca kila abhiniṣkrāman māturdakṣiṇāyāḥ kukṣeranupalipto garbhamalenābhūditi / kathametadyojyate? na punaste mohapuruṣā evaṃ jñāsyanti na sukṛtakarmaṇāṃ sattvānāmuccāraprasrāvamaṇḍe kāyaḥ saṃbhavatīti / bhadrikā khalvapi tathārūpāṇāṃ sattvānāṃ garbhāvakrāntirbhavati / garbhāvasthitaśca sattvānukampayā hi bodhisattvo manuṣyaloke upapadyate, na devabhūta eva dharmacakraṃ pravartayati / tatkasmāt? mā khalvānanda sattvāḥ kausīdyamāpatsyante / devabhūtaḥ sa bhagavān tathāgato 'rhan samyaksaṃbuddhaḥ, vayaṃ tu manuṣyamātrāḥ / na vayaṃ samarthāstatsthānaṃ paripūrayitumiti kausīdyamāpadyeran / na khalu punasteṣāṃ mohapuruṣāṇāṃ dharmastainyakānāmevaṃ bhaviṣyati acintyo hi sa sattvaḥ, nāsāvasmābhiḥ prāmāṇikaḥ kartavya iti / api tu khalvānanda buddhaṛddhi-prātihāryamapi te tasmin kāle nāvakalpayiṣyanti, kimaṅga punarbodhisattvabhūtasya tathāgatasya bodhisattvaprātihāryāṇi / paśya ānanda kiyantaṃ te mohapuruṣā bahvapuṇyābhisaṃskāram abhisaṃskariṣyanti, ye buddhadharmān pratikṣepsyanti lābhasatkāraślokābhibhūtā uccāralagnā lābhasatkārābhibhūtā itarajātīyāḥ //
186：
187：1)佛告阿難：未來世中有諸比丘，不能修習身戒心慧，愚癡無智憍慢貢高，掉舉心亂不遵法律，多所貪求不信正法，具沙門垢相似沙門，如是比丘，若聞菩薩清淨入胎，不能信受，乃復共聚撗生誹謗，作如是言：菩薩處胎居母右脇，雖不為彼膿血所污，何能有此大功德耶？2)如是愚人，既不能知菩薩積集功德，亦不能知菩薩示現入胎，而有如是殊勝清淨無量功德，哀愍眾生出現於世。3)阿難！諸佛如來出現於世，不於天上而成正覺轉妙法輪，但於人間示現成佛。4)何以故？若於天上成阿耨多羅三藐三菩提者，人中眾生咸作是念：我既非天，何能堪任修習佛道？便生退屈。由是義故，但於人間成阿耨多羅三藐三菩提。5)然彼愚癡法賊之輩，而於菩薩不思議事不能了知，撗生誹謗妄為憶度。阿難！愚癡之人尚不信佛有無量德，何況能信菩薩神通？如是比丘耽著利養及以名聞，沈溺罪垢。
After the Blessed One had been supplicated in this manner by the venerable Ānanda, the Blessed One proclaimed:  “In the future there will be some monks who do not train their bodies and minds and do not acquaint themselves with discipline and knowledge. Like unskilled children, they will be highly proud, wild, arrogant, unrestrained, distracted, hesitant, doubting, and without trust. They will bring stains on the monastic order and not live like proper monks. When they hear about the Bodhisattva entering his mother’s womb in such a pure way, they will not believe it. Instead they will gather and gossip, saying, ‘Listen, all of you, just listen to this nonsense! The Bodhisattva supposedly entered into his mother’s womb, where he mixed with impure fluids. And yet he is said to have had such enjoyments. Moreover, it is said that when he was born, he emerged from his mother’s right side without being sullied by any stains of the womb. [F.48.a] But how could this be possible?’
“Such fools will not understand that the bodies of those who have engaged in excellent actions are not begotten from unclean fluids. Monks, such sublime beings enter into and abide in the womb in the finest manner. [88] It is due to their love and compassion for sentient beings that bodhisattvas are born into the world of humans, since gods do not turn the wheel of Dharma. Why is this? Ānanda, it is because beings would otherwise have been discouraged, thinking, ‘The Blessed One, the ThusGone One, the Worthy One, the Completely Perfect Buddha is a god. We are just human beings, so we are not able to achieve that state.’
“It will not occur to these foolish beings, such thieves of the Dharma, to think, ‘This being is inconceivable and we cannot judge him.’ Ānanda, these future people will also not believe in the Buddha’s miracles, let alone the miracles displayed by the Thus-Gone Bodhisattva. Ānanda, these foolish beings will be overcome with desire for wealth, respect, and praise. They will sink into filth and be overcome with their lust for honor. In this way these impertinent beings will abandon the Buddha’s teachings. Just consider how much nonvirtue they will accumulate!” [B 5]
16.
ānanda āha mā maivaṃrūpā bhagavan anāgate 'dhvani bhikṣavo bhaviṣyanti ya imāmevaṃ bhadrikāṃ sūtrāntāṃ pratikṣepsyanti pratipakṣaṃ pakṣanti ca //
bhagavānāha evaṃrūpāśca te ānanda sūtrāntāṃ prapikṣepsyanti, prativakṣyanti cānekaprakārān cānyān pāpakānabhisaṃskārānabhisaṃskariṣyanti / anarthikāśca te śrāmaṇyena bhaviṣyanti //
ānanda āha kā punarbhagavan teṣāṃ tathārūpāṇāmasatpuruṣāṇāṃ gatirbhaviṣyati? ko 'bhisaṃparāyaḥ?
bhagavānāha yā gatirbuddhabodhimantardhāyāpyatītānāgatapratyutpannāṃśca buddhān bhagavato 'tyākhyāya tāṃ te gatiṃ gamiṣyanti //
atha khalvāyuṣmānānandaḥ saṃharṣitaromakūpajāto namo buddhāya ityuktvā bhagavantametadavocatmūrchā me bhagavan kāyasyābhūdimaṃ teṣāmasatpuruṣāṇāṃ samudācāraṃ śrutvā //
186：
187：1)阿難白佛言：世尊！當來之世，若有如是愚癡下劣之人，誹謗此經，得幾所罪？當生何處？2)佛告阿難：若未來世有如是等諸惡比丘，誹謗此經，積集眾罪離沙門法。3)阿難！譬如有人滅佛菩提，毀呰十方三世諸佛，其所獲罪寧為多不？阿難言：甚多世尊！4)佛告阿難：若有眾生誹謗如斯大乘經典，其所獲罪與此人等。5)爾時阿難聞是語已，身毛為竪，唱如是言：南無佛陀！南無佛陀！我聞彼人行如是惡，身心迷悶。
Ānanda asked, “Blessed One! In the future will there really be such monks who reject excellent sūtras like this one, and who speak poorly of them?”
The Blessed One replied, “Ānanda, not only will there be those who reject the sūtras and speak poorly of them, [F.48.b] there will also be monks who perform many negative deeds and leave aside their obligations as monks.”
Ānanda then asked, “Blessed One, please tell me how life will turn out for those wicked beings? What will happen as they move from one life to the next?”
The Blessed One replied, “They will share the fate of those who deny the Buddha’s awakening and those who insult and defame the buddhas, the blessed ones, of the past, present, and future.” [89]
Venerable Ānanda’s hairs stood on end as he exclaimed, “I pay homage to the Buddha!” He then said to the Blessed One, “Blessed One, when I hear about the conduct of those wicked beings, it almost makes me faint!”
17.
(Vaidya 65) bhagavānāha na teṣāmānanda samācāro bhaviṣyati / viṣamasamudācārāḥ khalu punaste sattvā bhaviṣyanti / te tena viṣamena samudācāreṇavīcau mahānarake prapatiṣyanti / tatkasya hetoḥ? ye kecidānanda bhikṣavo vā bhikṣuṇyo vā upāsako vā upāsikā vā imānevaṃrūpān sūtrāntān śrutvā nādhimokṣyanti na śraddhāsyanti na prativetsyanti, te cyutāḥ samānā avīcau mahānarake prapatiṣyanti / mā ānanda tathāgatāprāmāṇikaṃ akārṣuḥ / tatkasmāddhetoḥ? aprameyo hyānanda tathāgato gambhīro vipulo duravagāhaḥ /
186：
187：佛告阿難：若有眾生滅佛菩提，其人由此惡行因故，當墮阿鼻大地獄中。阿難！於未來世，有比丘、比丘尼、優婆塞、優婆夷，誹謗如斯大乘經典，其人命終定墮阿鼻大地獄中。阿難！汝於如來功德不應限量。所以者何？如來功德甚深廣大難可測故。
Then the Blessed One gave this speech: “Ānanda, the behavior of such people will not be proper, but base. Ānanda, through their improper conduct, these beings will fall into the great hell of incessant pain. Why is this? Ānanda, there are some monks, nuns, laymen, and laywomen who do not feel inspired when they hear sūtras like this one. Instead they do not trust these sūtras and they reject them. As soon as they die, they will all fall into the great Hell of Ultimate Torment. Ānanda, one should never attempt to measure the thus-gone ones. Why not? Because, Ānanda, the thus-gone ones are immeasurable, profound, vast, and difficult to judge.
18.
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 /
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.
19.
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 /
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.
20.
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 //
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!”
21.
iti hi jāte bodhisattve gaganatalagatānyapsaraḥkoṭinayutaśatasahasrāṇi divyaiḥ puṣpadhūpa-gandha-mālyavilepanavastrābharaṇairmāyādevīmabhyavakiranti sma / tatredamucyate -
śubhavimalaviśuddhahemaprabhā candrasūryaprabhā
ṣaṣṭi daśasahasra devāpsarā mañjughoṣasvarāḥ /
tasmi kṣaṇi upetya tāṃ lumbinīṃ māyadevyabruvan
mā khu jani viṣādu tuṣṭā bhavopasthāyikāṣte vayam // Lal_7.22 //
bhaṇahi kiṃ karaṇīyu kiṃ kurmahe kena kāryaṃ ca te
vayaṃ tava susamarthopasthāyikā premabhāvasthitāḥ /
api ca bhava udagra harṣānvitā mā ca khedaṃ janehi
jarāmaraṇavighāti vaidyottamaṃ adya devī janeṣī laghum // Lal_7.23 //
yatha druma pariphulla saṃpuṣpitā śālavṛkṣā ime
yatha ca marusahasra pārśve sthitā bhrāmayanto bhujān /
yatha ca cali sasāgarā medinī ṣaḍvikārā iyaṃ
divi divi ca vighuṣṭa lokottaraṃ tvaṃ janeṣī sutam // Lal_7.24 //
yatha ca prabha viśuddha vibhrājate svarṇavarṇa śubhā
tūryaśata manojñā cāghaṭṭitā ghuṣyayante 'mbare /
yatha ca śatasahasra śuddhā śubhā vītarāgāḥ surā
namiṣu muditacittā adyo jane sarvaloke hitam // Lal_7.25 //
śakramapi ca brahmapālāpi cānyā ca yā devatā
tuṣṭamuditacittā pārśve sthitā nāmayanto bhujām /
so ca puruṣasiṃha śuddhavrato (bhittva) kukṣinirdhāvito
kanakagirinikāśa śuddhavrato niṣkramī nāyakaḥ // Lal_7.26 //
(Vaidya 67) śakramapi ca brahma tau pāṇibhiḥ saṃpratīcchā muniṃ
kṣetra śatasahasra saṃkampitā ābha muktā śubhā /
api ca triṣu apāyi sattvā sukhī nāsti duḥkhaṃ puna
amaraśatasahasra puṣpāṃ kṣipī bhrāmayantyambarān // Lal_7.27 //
186：
187：佛告諸比丘：菩薩生時，無量百千拘胝那由他天諸婇女，以天妙花、塗香末香、花鬘衣服、眾莊嚴具，散聖后上如雲而下。爾時世尊說是偈言：
1)將生離垢光，天女有六萬，咸出妙歌頌，讚歎菩薩母。
2)皆於聖后前，歡喜作是言：願勿懷憂惱，我等堪供養。
3)尊生出三界，無上大醫王，草木花葉敷，人天盡恭敬。
4)大地六種動，名聞遍十方，如是最勝人，聖后今生彼。
5)虛空諸樂器，不鼓而自鳴，百千淨居天，歸命生歡喜。
6)今者聖人出，為世作津梁，四王釋梵等，及餘諸天眾，
7)曲躬盡圍遶，咸生歡喜心。彼人中師子，當出母右脇，
8)光明極清淨，暉耀如金山。釋梵手承捧，震動百千界，
9)三惡趣眾生，離苦皆安樂，天衣及天花，遍滿於虛空。
Thus, monks, when the Bodhisattva was born, many trillions of goddesses resting in the center of the sky showered divine flowers, incense, garlands, scented oils, cloths, and jewels upon Māyādevī.
On this topic, it is said:
1)At that time sixty thousand goddesses with melodious voices, Glowing with virtuous, stainless, pure golden light, resplendent like the sun and moon, Arrived at Lumbinī and spoke to Māyādevī: “Do not be displeased but filled with joy! We are your servants.
2)“Please tell us what to do, what you wish to be done; We are your capable servants, with loving intentions. We beg you to be joyful and abandon all sorrow; Today, queen, you shall give birth with ease To the sublime physician who will overcome sickness and death! [92]
3)“The trees’ buds open, and the sāla trees blossom; Thousands of gods stand before you, bowing their arms. The earth and the sea tremble in six different ways; Thus your son will be known here and in heaven as the Transcendent One.
4)“A pure light beautifies everything, glowing golden; Hundreds of fine instruments resound from the empty sky without being played. A hundred thousand pure, clean gods free from desire joyfully pay homage; Today the One Who Will Benefit the Entire World shall be born.
5)Śakra, Brahmā, the guardians of the world, and other gods Stand by, joyfully and happily, with folded hands. [F.50.b] The Lion-like Being, with disciplined conduct, emerged from Māyādevī’s right side; Like a golden mountain, glowing with purity, the Guide was born.
6)Śakra and Brahmā held out their hands, receiving the Sage; A hundred thousand realms trembled and were suffused with light. The beings of the three lower realms were joyful, their sufferings freed; A hundred thousand gods scattered flowers and waved banners.
22.
vīryabalaupeta vajrātmikā medinī saṃsthitā ('bhuttadā)
padmu ruciracitru abhyudgato yatra (cakrāṅgacitrebhiḥ) padbhyāṃ sthito ('pi) nāyakaḥ /
sapta pada kramitva brahmasvaro muñci ghoṣottamaṃ
jaramaraṇavighāti vaidyottamo bheṣyi sattvottamaḥ // Lal_7.28 //
gaganatala sthihitva brahmottamo śakradevottamaḥ
śuciruciraprasannagandhodakairvisnapī nāyakam /
api ca uragarājā śītoṣṇa dve vāridhāre śubhe (vyamuñcatāntarīkṣe sthitāḥ)
amara śatasahasra gandhodakairvisnapī nāyakam // Lal_7.29 //
lokapālāśca saṃbhrānta saṃdhārayantī karaiḥ śobhanaiḥ /
trisahasrā iyaṃ bhūmiḥ kampate sacarācarā // Lal_7.30 //
prabhā ca rucirā muktā apāyāśca viśodhitāḥ /
kleśaduḥkhāśca te śāntā jāte lokavināyake // Lal_7.31 //
kṣipanti marutaḥ puṣpaṃ jāte 'sminnaranāyake /
krama sapta padāṃ vīraḥ kramate balavīryavān // Lal_7.32 //
pādau nikṣipate yatra bhūmau padmavarāḥ śubhāḥ /
abhyudgacchaṃstato mahyāṃ sarvaratnavibhūṣitāḥ // Lal_7.33 //
yadā sapta padāṃ gatvā brahmasvaramudāhari /
jarāmaraṇavighāti bhiṣagvara ivodgataḥ // Lal_7.34 //
vyavalokayitvā ca viśārado diśaḥ tato girāṃ muñcati arthayuktām /
jyeṣṭho 'haṃ sarvalokasya śraṣṭho (loke vināyakaḥ) iyaṃ ca jātirmama paścimā (iti) // Lal_7.35 //
hāsyaṃ ca muktaṃ naranāyakena salokapālairmarubhiśca sendraiḥ /
prasannacittairvaragandhavāribhiḥ saṃskārito lokahitārthakārī // Lal_7.36 //
(Vaidya 68) api coragendraiḥ sahitaiḥ samagraiḥ gandhogradhārāvisaraiḥ snapiṃsu /
anye 'pi devā nayutā (sthitāḥ) 'ntarīkṣe snapiṃsu gandhāgrajine svayaṃbhum // Lal_7.37 //
śvetaṃ ca vipulaṃ chatraṃ cāmarāṃśca śubhāmbarān /
antarīkṣe gatā devāḥ snāpayanti nararṣabham // Lal_7.38 //
186：
187：10)諸佛精進力，此地為金剛，導師所下足，瑞蓮隨步起。
11)周行七步時，演妙梵音聲：我為大醫王，能除生死病。
12)我於世間中，為最尊最勝。梵釋諸天等，在於虛空中，
13)以手捧香水，灌灑於菩薩。龍王下二水，冷煖極調和；
14)諸天以香水，洗浴於菩薩。三千大千界，一切皆震動。
15)諸天持白蓋，并執素瓔紼，遍覆於虛空，皆以寶莊嚴，
持種種供具，供養人師子。
7)From the solid earth sprung beautiful lotuses, the nature of vajra. They appeared auspiciously where the Guide placed his wheel-marked feet. He took seven steps and spoke with a melodious voice like Brahmā’s: “I will be a perfect being, a sublime physician who cures old age and death!” [93]
8)Brahmā and Śakra, the supreme gods, hovered in the center of space; They bathed the body of the Guide with pure, clean, and fragrant water. Two nāga kings, dwelling in space, spouted forth two streams of cool and warm water; As well, one hundred thousand gods bathed the Guide’s body with fragrant water.
9)The guardians of the world, with deep respect, held him in their fine hands; The trichiliocosm, with all its animate and inanimate contents, shook. As dazzling light streamed forth, even the lower realms were pacified; When the Guide of the World was born, all suffering and afflictions ceased.
10) Upon the Victorious Guide of Men, The gods showered a cooling rain of flowers. Then the strong and diligent being Took seven steps.
11)Wherever he placed his feet on the ground, A beautiful lotus, Adorned with many jewels, Sprouted forth from the earth. Thus, having taken seven steps, With the melodious voice of Brahmā, he proclaimed: “The sublime physician, dispeller of old age and death, Has now arrived!”
12)Fearlessly he looked in all directions And then spoke meaningfully:  “I am the leader of the world; Supreme in this world, I am its guide.
13)“This is my last birth.” Saying this, the Guide of Men smiled. [F.51.a] Śakra and the world protectors felt strong faith And bathed the benefactor of the world with the finest scented water. The nāga kings, too, followed suit, Bathing his body with streams of scented water.
14)Ten billion other gods suspended in the sky Also cooled his self-arisen body with streams of delightful scented water. [94] They held aloft vast white parasols and beautiful yak-tail fans; Hovering in space, the gods bathed the body of the leader of men.
23.
pañcakulikaśatāni prasūyante sma /
puruṣa tvaritu gatva śuddhodanamabravīt harṣito
vṛddhi vipula jātu devā suto bhūṣito lakṣaṇaiḥ /
mahakularatanasya (vṛddhibhūtā) vyakto asau cakravartīśvaraḥ
na ca bhavi pratiśatru jambudhvaje ekachatro bhavet // Lal_7.39 //
dvitiyu puruṣu gatva (rājñi) śuddhodane śleṣayitvā krame
vṛddhi vipula deva jātā nṛpe śākiyānāṃ kule /
pañcaviṃśatisahasra jātāḥ sutāḥ śākiyānāṃ gṛhe
sarvi balaupeta nagnāḥ samā duṣpradharṣā paraiḥ // Lal_7.40 //
aparu puruṣa āha devā śruṇā nandaśabdaṃ mamā
chandakapramukhāni ceṭīsutā jāta aṣṭau śatā /
api ca daśasahasra jātā hayāḥ kaṇṭhakasya sakhā
turagavarapradhāna hemaprabhā mañjukeśā varāḥ // Lal_7.41 //
viṃśati ca sahasra paryantakāḥ koṭṭarājāstathā
nṛpati kramatalebhi cānvākramī sādhu devā jayā /
ājñā khalu dadāhi gacchāma kiṃ vā karomo nṛpā
tvamiha vaśitu prāptu bhṛtyā vayaṃ bhaṭṭa devā jayā // Lal_7.42 //
viṃśati ca sahasra nāgottamā hemajālojjvalā
tvaritamupagamiṃsu rājño gṛhaṃ garjamānā nabhe /
kṛṣṇaśabala vatsa gopāmukhā jāta ṣaṣṭiśatā
iyamapi suti devadevottame vṛddhi rājño gṛhe // Lal_7.43 //
(Vaidya 69) api ca nṛpati gaccha prekṣa svayaṃ sarvameva prabho (puṇyateja prabho)
naramarutasahasra ye harṣitā dṛṣṭva jāte guṇāṃ /
bodhivara aśoka saṃprasthitāḥ kṣipra bhomā jināḥ // Lal_7.44 // iti //
186：
187：
16)有報輸檀王：王生眾相子，增長於王族，從王種姓生，
當作轉輪王，統領四天下。
17)應知釋種中，時生五百子，一切皆勇健，力如那羅延。
18)復有報王言：婢僕各八百，馬生二萬駒，牛生六萬犢。
19)象子有二萬。四方諸國王，同時皆慶賀，其數亦二萬。
20)諸王咸欵附，首而白言善哉最勝王，我願為僮僕。
21)象王金網飾，歡躍至王宮，牛有種種色，端正甚可愛。
21)駿馬如珂雪，尾皆金色，增顯大王族，王應自往觀。
22)所有眾吉祥，皆因菩薩力，天人見功德，咸生歡喜心，
發願求菩提，速登無上果。
15)One man swiftly related the joyful news to Śuddhodana: “O king, great fortune! Your son has been born, adorned with signs! He will certainly be a universal monarch, the jewel of your family lineage; Uniting the victory banners of Jambūdvīpa under one umbrella, he will have no enemies.”
16)Then a second man came and presented himself before Śuddhodana. “O king, great fortune! Now, just as the Prince has been born into the Śākya clan, There were 25,000 sons born to the Śākya house. All are invincible, strong, and powerful.”
17)Yet another man came and said, “O king, listen to my joyful news! Eight hundred children, headed by Chanda, have been born to the servants. Kaṇṭhaka’s mare birthed ten thousand foals, Perfect horses, glowing golden, with plaited manes and tails.
18)Twenty thousand kings from the borderlands Came before the king, saying, “O king, may you be victorious! We have come. Now tell us, king, what shall we do? Your Majesty, you are the master and we are the subjects. King, may victory be yours! “Twenty thousand fine elephants adorned with golden lattices Have quickly marched to Kapilavastu, trumpeting out their cries. [95] Headed by Gopā, six thousand black-spotted calves have been born; [F.51.b] As the supreme god is born, so are these other beings. How excellent for the kingdom!
19)“Go, king, look upon all that is yours! Lord of shining merit! As thousands of joyous gods and humans see the qualities of the newborn, They set out for perfect awakening beyond suffering And call out, ‘May all be successful!’”
24.
iti hi bhikṣavo jāte bodhisattve tatkṣaṇaṃ dānanisargaḥ punaruttari pravartate sma / pañca ca kulikāśatāni prasūyante sma, daśa ca kanyāsahasrāṇi yaśovatīpramukhāni / aṣṭau dāsīśatāni aṣṭau dāsaśatāni chandakapramukhāni / daśa vaḍavāsahasrāṇi daśa kiśorasahasrāṇi kaṇṭhakapramukhāni / pañca kareṇusahasrāṇi pañca piṅgasahasrāṇi prasūyante sma / tāni sarvāṇi rājñā śuddhodanena pustavaropitāni kumārasya krīḍārthaṃ dattānyabhūvan //
caturṇāṃ ca dvīpakoṭīśatasahasrāṇāṃ madhye pṛthivīpradeśe aśvatthayaṣṭiḥ prādurabhūdantardvīpe ca candanavanaṃ prādurbabhūva bodhisattvasya paribhogārthaṃ bodhisattvasyaivānubhāvena / pañca codyānaśatāni samantānnagarasya prādurbabhūvurbodhisattvasya paribhogāya / pañca ca nidhānasahasrāṇi dharaṇītalādutplutya mukhaṃ darśayanti sma / iti hi ye kecidrājñaḥ śuddhodanasyārthābhipretā abhūvan, te sarve samṛddhābhipretā abhūvan saṃsiddhāḥ //
tato rājñaḥ śuddhodanasyaitadabhūt kimahaṃ kumārasya nāmadheyaṃ kariṣyāmīti / tato 'syaitadabhūt asya hi jātamātreṇa mama sarvārthāḥ saṃsiddhāḥ / yannvahamasya sarvārthasiddha iti nāma kuryām / tato rājā bodhisattvaṃ mahatā satkāreṇa satkṛtya sarvārthasiddho 'yaṃ kumāro nāmnā bhavatu iti nāmāsyākārṣīt //
186：1)爾時五千青衣各各生子，皆為力士，現大小等給使白王；八百乳母亦各生子；百千象生；白馬生駒，形色如雪毛衣滑澤；黃羊生羔子，即有二萬。
187：1)佛告諸比丘：菩薩生已，輸檀王倍復增上而行法行，見來求者一切施與。2)諸族姓中同於是時生二萬女。諸女之中，耶輸陀羅而為上首。又諸僕使及青衣等，所生男女數各八百，於諸男中車匿為最。駿馬生駒其數二萬，於諸馬中乾陟為上。生白象子數亦二萬。四百拘胝類洲之中，菩提樹牙是時初生名阿說他。於四洲中生栴檀林。於迦毘羅城四邊，自然出現五百園苑，五千寶藏從地踊出。如上所說一切事物，所司部錄擬供菩薩。3)是時輸檀王與諸眷屬聚會，作是念言：我子生已，一切事物皆悉增長成就，我當與子名薩婆悉達多。即以種種衣服飲食，慶賀菩薩此名。
Monks, at the time of the Bodhisattva’s birth, a great show of generosity was instigated. Moreover, five hundred children of noble family were born. Ten thousand girls, headed by Yaśovatī, were also born, as well as eight hundred female servants and five hundred male servants, headed by Chanda. Likewise ten thousand mares and ten thousand colts, headed by Kaṇṭhaka, were born. Finally five hundred female elephants and five hundred male elephants were born following the Bodhisattva’s birth. These births were all recorded in registers by King Śuddhodana and given to his young son for entertainment.
Through the power of the Bodhisattva and for his enjoyment, a bodhi tree grew at the center of the four billion regions, while a sandalwood-tree forest grew at the inner region. Also for the Bodhisattva’s enjoyment, five hundred parks sprang forth in the area surrounding the city. The entrances to five thousand treasures became visible as they broke forth from the earth. Thus all of King Śuddhodana’s intentions were perfectly fulfilled.
Then the king wondered, “Now, what shall I name my young son? Well, immediately when my son was born, all of my aims were fulfilled, so I will name him Sarvārthasiddha, Fulfiller of All Aims.” Then King [96] Śuddhodana arranged a great naming ceremony and announced, “This child’s name is Sarvārthasiddha.” [F.52.a]
25.
iti hi bhikṣavo jāte bodhisattve mātuḥ kukṣipārśvamakṣatamanupahatamabhavadyathā pūrvaṃ tathā paścāt / tritaviṣyandāmbukūpāḥ prādurabhūvan api ca sugandhatailapuṣkariṇyaḥ / pañcāpsaraḥ sahasrāṇi divyagandhaparivāsitatailaparigṛhītāni bodhisattvamātaramupasaṃkramya sujātajāte tāmaklāntakāyatāṃ ca paripṛcchanti sma / pañcāpsaraḥsahasrāṇi divyānulepanaparigṛhītāni bodhisattvamātaramupasaṃkramya sujātajāte tāmaklāntakāyatāṃ ca paripṛcchanti sma / pañcāpsaraḥsahasrāṇi divyagandhodakaparipūrṇaghaṭāparigṛhītāni bodhisattvamātaramupasaṃkramya sujātajāte tāmaklāntakāyatāṃ ca paripṛcchanti sma / paccāpsaraḥsahasrāṇi divyānulepanaparigṛhītani bodhisattvamātaramupasaṃkramya sujātajāte tāmaklāntakāyatāṃ ca paripṛcchanti sma / pañcāpsaraḥsahasrāṇi divyadārakācīvaraparigṛhītāni bodhisatvamātaramupasaṃkramya sujārajāte tāmaklāntakāyatāṃ ca paripṛcchanti sma / pañcāpsaraḥ sahasrāṇi divyadārakābharaṇaparigṛhītāni bodhisattvamātaramupasaṃkramya sujātajāte tāmaklāntakāyatāṃ ca paripṛcchanti sma / pañcāpsaraḥsahasrāṇi divyatūryasaṃgītisaṃprabhaṇitena bodhisattvamātaramupasaṃkramya sujātajāte tāmaklāntakāyatāṃ ca paripṛcchanti sma / yāvantaśceha jambudvīpe bāhyāḥ pañcabhijñā ṛṣayaste sarve gaganatalenāgatya rājñaḥ śuddhodanasya purataḥ sthitvā jayavṛddhiśabdamanuśrāvayanti sma //
186：交露寶車聖經行時，亦復稽首，今當如行何所施作，德過諸天，然大變化不可限量，生業廣大，由是之故，光明普曜。五千玉女香華自熏，各持油香詣菩薩母，志大乘業；諸天來賀，將無勞倦，五千玉女皆來侍衛，各持華香賀菩薩母，衣被屋宅猶若天上；諸童子等請五百席，詣菩薩母，將無勞倦；重以瓔珞莊嚴其身，菩薩無畏必成佛道。佛告比丘：菩薩生時其母安隱，無有瘡瘢亦無痛痒，平復如故。應時前後五千玉女，齎天香熏及持油香，奉菩薩母，長跪問訊將無勞惓。
五千玉女奉天醫藥，五千玉女齎寶瓔珞，五千玉女齎天被服，五千玉女齎天伎樂奉菩薩母，各各問訊言：將無勞惓。今此天下五通仙人輕舉虛空，忽然來現白淨王前。
187：1)佛告諸比丘：菩薩生已，聖母右脇平復如故。於一井中出三種泉，浴菩薩母，又於池中出妙香油，聖后塗身。2)有五百千天諸婇女，各執寶缾持好香油，至聖后所而慰問言：安隱生子，願無上損。3)復有五百千天諸婇女，各各執持上妙塗香，塗聖后身，而慰問言：安隱生子，願無上損。4)復有五百千天女，各各執持上妙天衣，為供養菩薩故，問聖后言：安隱生子，願無上損。5)復有五百千天諸婇女，各各執持寶莊嚴具，為供養菩薩故，問聖后言：安隱生子，願無上損。6)又有五百千天諸婇女，各各執持上妙音樂鼓吹絃歌，為供養菩薩故，問聖后言：安隱生子，願無上損。7)此閻浮提一切外道五通神仙，乘空至於輸檀王所，而白王言：王生福德之子，吉祥無量種族增盛。
Monks, although the Bodhisattva had now been born, his mother’s right side was not torn or damaged but had returned to its usual state. Moreover, Trita’s wells manifested with flowing waters, and three ponds of scented oil sprang forth.
Then five thousand celestial maidens came before the Bodhisattva’s mother, bringing fragrant oils perfumed with the scent of celestial perfumes. They wanted to know how the birth had gone and whether she was feeling weary.
Likewise five thousand celestial maidens bearing unguents came before the Bodhisattva’s mother and asked how the birth was and whether she was weary.
Then five thousand celestial maidens bearing vases filled with water scented with celestial perfumes came before the Bodhisattva’s mother and asked how the birth was and whether she was weary.
Next five thousand celestial maidens bearing divine children’s clothing came before the Bodhisattva’s mother and asked how the birth was and whether she was weary.
Then five thousand celestial maidens bearing divine children’s ornaments came before the Bodhisattva’s mother and asked how the birth was and whether she was weary.
Finally five thousand celestial maidens singing and playing divine instruments came before the Bodhisattva’s mother and asked how the birth was and whether she was weary.
All of the non-Buddhist sages from Jambūdvīpa who possessed the five extraordinary abilities came flying through the sky and arrived before King Śuddhodana. They called out, “May the king thrive!”
26.
iti hi bhikṣavo jātamātro bodhisattvaḥ saptarātraḥ lumbinīvane divyamānuṣyakaistūryatālāvacaraiḥ satkriyate sma, gurukriyate sma, mānyate sma, pūjyate sma, khādyabhojyasvādanīyāni (Vaidya 70) viśrāṇyante sma / sarvaśākyagaṇāśca saṃnipātyānandaśabdamudīrayanti sma, dānāni ca dadanti sma, puṇyāni ca kurvanti sma / dvātriṃśacca brāhmaṇaśatasahasrāṇi dine dine saṃtarpyante sma / yeṣāṃ ca yenārthena tebhyastaddīyate sma / śakraśca devānāmindro brahmā ca tasyāṃ brāhmaṇaparṣadi māṇavakarūpamabhinirmāyāgrāsane niṣadyemāṃ maṅgalyāṃ gāthāmabhyabhāṣatām -
186：佛言比丘：菩薩生時夙夜七日，伎樂眾供百種飲食，隣鞞樹下奉菩薩母，布施、持戒、忍辱、精進興功立德。時三萬二千梵志，常齎所乏，日日供給充飽所欲，天帝梵王化作儒童，端正姝好在梵志眾，說吉祥偈：
187：佛告諸比丘：菩薩生已，於龍毘尼園七日七夜，人天擊奏種種微妙音樂，而以供養尊重讚歎，復以種種上妙飲食，施設一切。釋種親族，皆悉集會讚言吉祥，悉行惠施作諸功德，供養三萬二千名聞勝智諸婆羅門，隨其所須皆令滿足。梵王帝釋化作端正摩那婆身，於眾會中坐第一座，而演吉祥微妙讚歎。
Monks, for seven days following the Bodhisattva’s birth, he was honored with celestial and human music, respected, revered, [F.52.b] and given various offerings in the Lumbinī Grove. Food, drink, and enjoyments were proffered. The entire Śākya clan gathered, and everyone called out with delight, practiced generosity, [97] engaged in merit, and satisfied the needs of 32,000 priests each day. They gave anything that was desired to whoever desired it. Śakra and Brahmā also manifested themselves in the form of young priests within that gathering of priests and, sitting at the head of the line, they sang these verses of auspiciousness:
27.
apāyāśca yathā śāntā sukhī sarvaṃ yathā jagat /
dhruvaṃ sukhāvaho jātaḥ sukhe sthāpayitā jagat // Lal_7.45 //
yathā vitimirā cābhā ravicandrasuraprabhāḥ /
abhibhūtā na bhāsante dhruvaṃ puṇyaprabhodbhavaḥ // Lal_7.46 //
paśyantyanayanā yadvacchrotrahīnāḥ śruṇanti ca /
unmattakāḥ smṛtīmanto bhavitā lokacetiyaḥ // Lal_7.47 //
na bādhante yathā kleśā jātaṃ maitrajanaṃ jagat /
niḥsaṃśayaṃ brahmakoṭīnāṃ bhavitā pūjanārahaḥ // Lal_7.48 //
yathā saṃpuṣpitāḥ śālā medinī ca samā sthitā /
dhruvaṃ sarvajagatpūjyaḥ sarvajño 'yaṃ bhaviṣyati // Lal_7.49 //
yathā nirākulo loko mahāpadmo yathodbhavaḥ /
niḥsaṃśayaṃ mahātejā lokanātho bhaviṣyati // Lal_7.50 //
yathā ca mṛdukā vātā divyagandhopavāsitāḥ /
śamenti vyādhiṃ sattvānāṃ vaidyarājo bhaviṣyati // Lal_7.51 //
vītarāgā yathā ceme rūpadhātau marucchatāḥ /
kṛtāñjaliṃ namasyante dakṣiṇīyo bhaviṣyati // Lal_7.52 //
yathā ca manujā devān devāḥ paśyanti mānuṣān /
heṭhayanti na cānyonyaṃ sārthavāho bhaviṣyati // Lal_7.53 //
yathā ca jvalanaḥ śāntaḥ sarvā nadyaśca visthitāḥ /
sūkṣmaṃ ca kampate bhūmiḥ bhavitā tattvadarśakaḥ // Lal_7.54 // iti //
186：
1)寂滅諸惡趣，使眾生普安；眾生以和安，一切皆無患。
2)如光消眾冥，諸天光照穢；德徹諸光明，令蔽不復現。
3)不見餘業時，亦復不聽聞；佛光適出現，為世之大聖。
4)不遇塵勞病，慈心愍眾生；梵天億百千，來供養無量。
5)如樹華茂盛，安住於平地；眾人皆往歸，一切悉採取。
6)猶如此世間，淤泥生蓮華；世護明如是，將養洽一切。
7)譬如柔軟衣，熏以天名香；若有疾病人，當為療醫王。
8)假使有離欲，在色界和音；叉手為作禮，則為說眾祐。
9)若諸天人民，覩天人柔軟；展轉相敬重，為眾之導師。
10)若如清淨水，普有所茂盛；以是正見故，所居常安隱。
187：
1)“As the lower realms are pacified, As all beings feel joy, He Who Will Establish Beings in Happiness, The Bringer of Joy, has been born!
2)“As the unclouded lights Of the gods, the sun, and the moon Are outshone and disappear, A light of merit has certainly appeared!
3)“The blind can see again; The deaf can hear again; The insane have had their sanity restored. He will become an object of worship for the world!
4)“Since, unharmed by negative emotions, The minds of beings are filled with love, It is certain, without a doubt, That he will become worthy of the offerings of ten million Brahmās.
5)“As sāla trees blossom And the earth is even, Certainly he will become omniscient, The recipient of offerings of all the world.
6)“Since the world is calm And great lotuses have sprouted forth, Certainly this splendorous one Will be the protector of the world!
7)“Since gentle fragrant breezes Perfumed with divine incense Pacify the illnesses of beings, He will become the king of physicians.
8)“As the hundred gods living in the form realm Who are free from desire Join their palms and bow down, He will become worthy of veneration!
9)“Humans can see the gods, And gods can see humans,  Yet they are without animosity toward one another; Thus he will become the great leader! [98]
10)“Since all fires have died out, And all flowing rivers are still, [F.53.a] And the earth sways gently, He will be one who sees the truth!”
28.

186：
187：佛告諸比丘：1)菩薩生已，摩醯首羅告淨居天子言：菩薩已於百千阿僧祇拘胝那由他劫，修習布施、持戒、忍辱、精進、禪定、智慧、方便、多聞，成就大慈大悲大喜大捨，心常希求利益一切，已於過去諸佛深種善根，從彼而生，以百福相而自嚴飾，勇猛決定，習諸善行降伏魔怨，已能成就清淨妙願，名大智幢，於三千大千世界中，為大導師，天人供養積集福德，增長意樂，遠離生老病死，能盡邊際，能於甘蔗上族中生，不久得阿耨多羅三藐三菩提覺悟世間。2)我與汝等可共往彼，供養恭敬尊重讚歎，及為斷除諸餘天子憍慢掉舉故，令彼諸天於長夜中獲利益故，得安樂故，證菩提故。3)又欲見輸檀王，讚歎吉祥慶賀種族，宣說菩薩定當成佛。4)爾時摩醯首羅天子，與十二百千天眾圍遶，光明赫奕照迦毘羅城，詣輸檀王宮，頂禮菩薩遶百千匝，恭敬捧持。慶賀輸檀王言：大王應大歡喜。何以故？王之太子相好莊嚴，於一切世間天人之中，色相光明道德名稱悉皆殊勝。5)大王！如是菩薩，決定當得阿耨多羅三藐三菩提。如是，諸比丘！摩醯首羅與淨居天子，設大供養，宣說菩薩定得作佛，還歸本處。
29.
iti hi bhikṣavaḥ saptarātrajātasya bodhisattvasya mātā māyādevī kālamakarot / sā kālagatā trāyatriṃśati deveṣūpapadyata / syāt khalu punarbhikṣavo yuṣmākamevaṃ bodhisattvāparādhena māyādevī kālagateti? na khalvevaṃ draṣṭavyam / tatkasmāddhetoḥ? etat paramaṃ hi tasyā āyuṣpramāṇamabhūt / atītānāmapi bhikṣavo bodhisattvānāṃ saptarātrajātānāṃ janetryaḥ kālamakurvanta / tatkasmāddhetoḥ? vivṛddhasya hi bodhisattvasya paripūrṇendriyasyābhiniṣkrāmato māturhṛdayaṃ sphuṭet //
(Vaidya 71) iti hi bhikṣavaḥ saptame divase yādṛśenaiva vyūhena māyādevī kapilavastuno mahānagarādudyānabhūmimabhiniṣkrāntābhūt, tataḥ koṭīśatasahasraguṇottareṇa mahāvyūhena bodhisattvaḥ kapilavastu mahānagaraṃ prāvikṣat / tasya ca praviśataḥ pañca pūrṇakumbhasahasrāṇi gandhodakaparipūrṇāni purato nīyante sma / evaṃ pañcakanyāsahasrāṇi mayūrahastakamparigṛhītāni purato gacchanti sma / pañca ca kanyāsahasrāṇi tālavṛkṣakaparigṛhītāni purato gacchanti sma / pañca sa kanyāsahasrāṇi gandhodakabhṛṅgāraparigṛhītāni purato gacchanti sma, mārgamavasiñcanti sma / pañca ca kanyāsahasrāṇi vicitrapaṭalakaparigṛhītāni purato gacchanti sma / pañca ca kanyāsahasrāṇi navavicitrapralambanamālāparigṛhītāni purato gacchanti sma / pañca ca kanyāsahasrāṇi ratnabhadrālaṃkāraparigṛhītāni purato gacchanti sma, mārgaṃ śodhayanti sma / pañca ca kanyāsahasrāṇi bhadrāsanaparigṛhītāni purato gacchanti sma / pañca ca brāhmaṇasahasrāṇi ghaṇṭāparigṛhītāni māṅgalyaśabdaṃ śrāvayantaḥ purato gacchanti sma / viṃśati nāgasahasrāṇi sarvālaṃkāravibhūṣitāni purato gacchanti sma / viṃśati hayasahasrāṇi suvarṇālaṃkārasaṃchannāni sarvālaṃkāravibhūṣitāni purato gacchanti sma / aśīti rathasahasrāṇi uchritachatradhvaja-patākā-kiṅkiṇījālasamalaṃkṛtāni bodhisattvasya pṛṣṭhato 'nucchanti sma / cattvāriṃśatpadātisahasrāṇi śūrāṇāṃ vīrāṇāṃ varāṅgurūpiṇāṃ saṃnaddhadṛḍhavarmakavacānāṃ bodhisattvaṃ gacchantam anugacchanti sma / gaganatalagatāni cāprameyāsaṃkhyeyānyabhijñātāni kāmāvacarāṇāṃ rūpāvacaradevaputrakoṭīnayutaśatasahasrāṇi nānāprakrāramanekavyūhairbodhi-sattvasya pūjāṃ kurvanto 'nugacchanti sma / yasmiṃśca varapravararathe bodhisattvaḥ samabhirūḍho 'bhūt, sa kāmāvacarairdevairanekairmahāvyūhaiḥ samalaṃkṛto 'bhūt / viṃśati ca devakanyāsahasrāṇi sarvālaṃkāravibhūṣitāni ratnasūtraparigṛhītāni taṃ rathaṃ vahanti sma / dvayoścāpsarasormadhye ekā mānuṣī kanyā dvayormānuṣīkanyayormadhye ekāpsarā / na cāpsaraso mānuṣīṇāmāmagandhaṃ jighranti sma / na ca mānuṣā apsarasāṃ rūpaṃ dṛṣṭvā pramādamāpadyante sma yadidaṃ bodhisattvasya tejonubhāvena //
186：佛告比丘：1)於時菩薩生七日後，其母命終。2)於比丘意所趣云何？七日命終，菩薩咎也？莫作是觀。所以者何？本命應然。菩薩察之臨母命終，因來下生，懷菩薩時，諸天供養至見生矣，以服天食不甘世養，本福應然。3)去來今佛皆亦如是，母七日終。所以者何？菩薩生時，母根身具無有[(乖/土)*央]漏，應受忉利天上功祚服食，上忉利天。4)適昇彼天，未生菩薩時，諸天所送宮殿屋宅，所可住止講堂處所，諸供王后，五千諸瓶所盛香水，五千玉女各移床座，五千玉女手持冠幘，執澡香水在前灑地；五萬梵天各執寶瓶，稱歎萬歲；二萬諸龍寶瓔珞身，二萬白象珠寶珞身，二萬車乘建立幢蓋，寶交露車在後侍從；四萬步兵勇猛傑異，菩薩後行。5)又虛空中無數億載天人，忽然興立紫金牆壁，供養菩薩母。6)其夜菩薩降神之時，即夜欲界所可莊嚴無極大殿，二萬魔妻手執寶縷，來侍菩薩母；7)又二萬人瓔珞嚴身，應時彼夜兩玉女聞，有一婇女非人玉女，若覩面色其欲興隆。時菩薩德威神所致。
187：佛告諸比丘：1)菩薩初生滿七日已，摩耶聖后，即便命終，生三十三天。2)過七日已，菩薩還迦毘羅城，所有儀式莊嚴殊勝，倍過聖后往龍毘尼園。百千拘胝有五百千天女，皆捧寶缾盛以香水；五百千婇女，持孔雀羽扇次第而行；五百千婇女，香水灑地導前而行；五百千天女，於前執篲掃地而行；五百千婇女，以種種瓔珞莊嚴其身次第而行；五百千天女，執寶花鬘次第而行；五百千婇女，持眾寶具次第而行；五百千婆羅門，執諸寶鈴詠吉祥音次第而行；二萬大象種種莊嚴次第而行，八萬寶車幢幡幰蓋莊嚴微妙翊從而行；四萬步兵悉被甲冑，皆操儀仗陪列而行；3)又有色界尊勝諸天，執持拘胝百千那由他寶幢幡蓋，於虛空中供養而行；4)又有欲界諸天，執持拘胝百千那由他寶幢幡蓋，於虛空中供養而行；5)又有欲界諸天，以種種天諸寶具，莊嚴菩薩之車，6)又有二萬諸天婇女，為菩薩御。7)是時人天婇女羅列而行。天無所嫌人無所羨，此由菩薩威神力故。
Monks, seven days after the Bodhisattva was born, the time came for Māyādevī to pass away. Upon her death, she was born among the gods in the Heaven of the Thirty-Three.
Monks, you may think that it was because of the Bodhisattva that Māyādevī died. But you should not look upon things that way, since she had reached the maximum extent of her lifespan. Monks, seven days after the bodhisattvas of the past were born, their mothers also died. And why is that? Because once a bodhisattva is born and has grown up, it would destroy his mother’s heart if he were to renounce his home.
Monks, seven days earlier Māyādevī had gone in great pomp from the city of Kapilavastu to the pleasure grove. However, with a splendor one trillion times greater than that, the Bodhisattva now entered the city of Kapilavastu. When he entered, five thousand vases filled with scented water were carried ahead of him. Likewise five thousand maidens carrying fans made of peacock feathers walked ahead. Five thousand maidens waving palm fronds preceded them, and farther ahead came five thousand maidens holding golden vases of scented water, who sprinkled this water upon the path. They were preceded by five thousand maidens holding various fresh garlands of wildflowers, as well as five thousand maidens carrying various boxes. Then came five thousand maidens holding fine jewels and sweeping the path. Farther ahead walked five thousand maidens carrying beautiful cushions, and [99] five thousand priests carrying bells and ringing out sounds of auspiciousness. In front of them there were five thousand beautifully decorated elephants. Then came twenty thousand horses covered with golden ornaments and full of jewels. [F.53.b]
Following the Bodhisattva were eighty thousand chariots beautifully outfitted with lattices of golden bells, and with parasols, victory banners, and flags hoisted. Then came forty thousand imposing foot soldiers and heroes wearing strong armor. Uncountable billions of gods of the desire and form realms, hovering in the sky, made various types of offerings to the Bodhisattva and followed after him. The Bodhisattva himself rode in a chariot, which the gods of the desire realm had decorated with a great array of ornaments. Twenty thousand celestial maidens with ornate jewelry held up jewel garlands and guided the chariot. Between every two of the celestial maidens was a human maiden, and between every two human maidens was a celestial maiden. However, because of the power of the Bodhisattva, the celestial girls did not find the smell of the human girls displeasing. Nor were the human maidens overwhelmed by the sight of the beautiful celestial maidens.
30.
iti hi bhikṣavaḥ kapilāhvaye puravare sarvārthasiddhāya pañcamātraiḥ śākyaśataiḥ pañcagṛhaśatāni nirmāpitānyabhūvan bodhisattvamuddiśya / te bodhisattvaṃ nagaraṃ praviśantaṃ svasvagṛhadvāramūle sthitvā kṛtāñjalipuṭā abhinatakāyāḥ sagauravā evamāhuḥ iha bhoḥ sarvārthasiddha praviśa / iha bho devātideva praviśa / iha bhoḥ śuddhasattva praviśa / iha bhoḥ sārathivara praviśa / iha bhoḥ prītiprāmodyakara praviśa / iha bho aninditayaśaḥ praviśa / iha bhoḥ samantacakṣu praviśa / iha bho asamasama praviśa / iha bho asadṛśaguṇatejodhara lakṣaṇānuvyañjanasvalaṃkṛtakāya praviśeti / tataścopādāya kumārasyeha sarvārthasiddhaḥ sarvārthasiddha iti saṃjñāmagamat //
186：此迦維羅衛大城之中，五百長者皆是釋種，各各建立五百屋宅，入羅衛城，時為菩薩開其城門，身命自歸，白菩薩言：一切義吉，唯屈入此。諸天處所，是清淨處，普眼降此。有大宮殿名護淨華，菩薩應處。
187：佛告諸比丘：是時迦毘羅城五百釋種，各造宮殿合掌恭敬，稽首請輸檀王言：善哉善哉！一切成利，願天中天幸我宮殿，願最上導師幸我宮殿，願歡喜悅樂者幸我宮殿，願好名稱幸我宮殿，願普遍眼幸我宮殿，願無等等幸我宮殿，願功德光明具相莊嚴者幸我宮殿。由是讚歎成利因緣故，名菩薩為薩婆悉達多。
Monks, in the city of Kapilavastu, five hundred Śākyas had constructed five hundred homes for the Bodhisattva. When the Bodhisattva entered the city, they stood in  front of these houses with their hands folded. Bowing reverentially, they invited the Bodhisattva:
“Sarvārthasiddha, please come here! God of Gods, please come here! Pure Being, please come here! Sublime Captain, please come here! Bringer of Pleasure, Joy, and Rapture, please come here! [100] You Who Are Renowned as Being beyond Reproach, please come here! All-Seeing One, please come here! Peerless One beyond Equal, with your splendor, qualities, and [F.54.a] body adorned with the major and minor signs, please come here!”
31.
tatra rājā śuddhodanasteṣāṃ sarveṣāmanuvartanārthaṃ bodhisattvaṃ sarvagṛheṣu praveśya caturṇāṃ māsānāmatyayādbodhisattvaṃ svagṛhe praveśayati sma / tatra ca nānāratnavyūho nāma (Vaidya 72) mahāprāsādastaṃ bodhisattvaḥ samārūḍho 'bhūt / tatra te bṛddhavṛddhāḥ śākyāḥ saṃnipatyaivaṃ mataṃ cārayanti sma kā nu khalu samarthā bodhisattvaṃ gopāyituṃ kelayituṃ mamāyituṃ hitacittatayā maitracittatayā guṇacittatayā saumyacittatayā ceti / tatra pañcamātrāṇi śākyavadhūśatāni / ekaikā evamāhūḥ ahaṃ kumāramupasthāsya iti / tatra mahallakamahallikāḥ śākyā evamāhuḥ sarvā etā vadhūkā navā dahnāstaruṇyaḥ rūpayauvanamadamattāḥ / naitāḥ samarthā bodhisattvaṃ kālena kālamupasthāpayitum / atha ca punariyaṃ mahāprajāpatī gautamī kumārasya mātṛsvasā / eṣā samarthā kumāraṃ samyaksukhena saṃvardhayitum, rājānaṃ ca śuddhodanamabhidhārayitum / iti hi te sarve samagrā bhūtvā mahāprajāpatīṃ gautamīmutsāhayanti sma / iti hi mahāprajāpatī gautamī kumāraṃ saṃvardhayati sma / tatra bodhisattvasyārthe dvātriṃśaddhātryaḥ saṃsthāpitā abhuvan aṣṭāvaṅgadhātryaḥ, aṣṭau kṣīradhātryaḥ, aṣṭau maladhātryaḥ, aṣṭau krīḍādhātryaḥ //
186：1)諸大梵志豪姓釋種，時白淨王，隨時屈意入其舍宅，用菩薩故，入五百宅功勳和安，修行正真。2)五百車匿各各發言：我等之身奉事供養新生太子。或有說言：太子聖明善制訓教，端正殊妙年幼難及。又今太子轉當長大，誰能養育令長大乎？皆和共議：3)唯大愛道能育慈心，推燥居濕飲食乳哺使長大耳。大愛道者，太子姨母，清淨無夫，是能堪任常不遠離。4)時白淨王，與諸釋種和同共往，詣大愛道說是意故：太子母終，爾時姨母乳哺令長。時大愛道則然可之。
187：1)於是輸檀王愍諸釋意，即將菩薩入諸釋宮，經於四月，方得周遍，然後乃將菩薩歸於自宮。於自宮中有一大殿，名寶莊嚴。2)菩薩居彼殿已，時輸檀王召諸親族長德耆年，凡預國姻皆悉來集，而告之言：我子嬰孩早喪其母，乳哺之寄今當付誰？誰能影護使得存活？誰能慈心為我瞻視？誰能養育令漸長大？誰能憐撫如愛己子？3)時有五百釋氏之婦，前白王言：我能養育王之太子。4)諸釋耆舊咸作是言：汝等年少色盛心舉，不堪依時養育太子。5)摩訶波闍波提，親則姨母有慈有惠，唯此一人堪能養育。是諸釋種皆共和合，請摩訶波闍波提為養育主。6)時輸檀王躬抱菩薩，付於姨母而告之言：善來夫人！當為其母。7)摩訶波闍波提奉王勅已，命三十二養育之母，八母抱持、八母乳哺、八母洗浴、八母遊戲，養育菩薩。譬如白月從初一日至十五日清淨圓滿，亦如尼拘陀樹植彼膏腴沃壤之地，漸漸增長。
King Śuddhodana wanted to make everyone happy, so he took the Bodhisattva into all the houses. In this way it took four months before the Bodhisattva entered his actual residence, the palace known as Display of Gems.
Then the eldest of the elders of the Śākya clan gathered to discuss who among their women should be responsible for the upbringing, care, and nurturing of the Bodhisattva. They agreed that it should be a skilled and kind person who could care for him in a loving and altruistic atmosphere. Five hundred Śākya women came to volunteer, saying, “I will care for the Prince! Please let me take care of the Prince.”
The eldest male and female Śākyas then argued, “All of these women are impetuous young girls, who are vain and proud because of their beauty and youth. Such women are incapable of caring for the Prince and his needs. However, the Prince’s maternal aunt Mahāprajāpati Gautamī would be able to raise the Prince so that he is happy and well. She will also be able to please King Śuddhodana.”
Since everyone agreed with this suggestion, they encouraged Mahāprajāpati Gautamī to take on this task. And indeed Mahāprajāpati Gautamī raised the Prince well. At that time thirty-two additional nurses were appointed to serve the Bodhisattva. Of these, eight would carry him, eight were nursemaids, eight were playmates, and eight were appointed to bathe him.
32.
tato rājā śuddhodanaḥ sarvaṃ śākyagaṇaṃ saṃnipātyaivaṃ mīmāṃsate sma kiṃ nu khalvayaṃ kumāro rājā bhaviṣyati cakravartī, āhosvidabhiniṣkramiṣyati pravrajyāyai?
tena ca samayena himavataḥ parvatarājasya pārśve asito nāma maharṣiḥ prativasati sma pañcābhijñaḥ sārdhaṃ naradattena bhāgineyena / sa bodhisattvasya jātamātrasya bahūnyāścaryādbhutaprātihāryāṇyadrākṣīt / gaganatalagatāṃśca devaputrān buddhaśabdamanuśrāvayato 'mbarāṇi ca bhrāmayata itastataḥ pramuditān bhramato 'drākṣīt / tasyaitadabhūt yannvahaṃ vyavalokayeyamiti / sa divyena cakṣuṣā sarvaṃ jambudvīpamanuvilokayannadrākṣīt kapilāhvaye mahāpuravare rājñaḥ śuddhodanasya gṛhe kumāraṃ jātaṃ śatapuṇyatejastejitaṃ sarvalokamahitaṃ dvātriṃśanmahāpuruṣalakṣaṇaiḥ samalaṃkṛtagātram / dṛṣṭvā ca punarnaradattaṃ māṇavakamāmantrayate sma yat khalu māṇavaka jānīyā jambudvīpe mahāratnamutpannam / kapilavastuni mahānagare rājñaḥ śuddhodanasya gṛhe kumāro jātaḥ śatapuṇyatejastejitaḥ sarvalokamahito dvātriṃśanmahāpuruṣalakṣaṇaiḥ samanvāgataḥ / sacetso 'gāramadhyāvasiṣyati, rājā bhaviṣyati caturaṅgaścakravartī vijitavān dhārmiko dharmarājo jānapadasthāmavīryaprāptaḥ saptaratnasamanvāgataḥ / tasyemāni sapta ratnāni bhavanti / tadyathā cakraratnaṃ hastiratnaṃ aśvaratnaṃ maṇiratnaṃ strīratnaṃ gṛhapatiratnaṃ pariṇāyakaratnam / evaṃ saptaratnasaṃpūrṇaśca / asya putrasahasraṃ bhaviṣyati śūrāṇāṃ vīrāṇāṃ varāṅgarūpiṇāṃ parasainyapramardakānām / sa imaṃ mahāpṛthivīmaṇḍalaṃ samudraparikhamadaṇḍenāśastreṇa svena (dharmeṇa) balenābhibhūyābhinirjitya rājyaṃ kariṣyatyaiśvaryādhipatyena / sacetpunaragārādanagārikāṃ pravrajiṣyati, tathāgato bhaviṣyati arhan samyaksaṃbuddho netā ananyaneyaḥ śāstā loke saṃbuddhaḥ / tadetarhyupasaṃkramiṣyāvastad draṣṭumiti //
186：1)王會釋種欲試問之：今者太子當作國主？若當出家？欲決此疑。2)眾釋啟曰：竊聞雪山有仙梵志，名阿夷頭，耆舊多識明曉相法。3)王大歡喜，因嚴駕白象欲詣道人，諸天龍神現無數變，導從侍衛。4)時阿夷頭覩諸神變，知白淨王生聖太子，威神光曜過天世人；心懷欣豫欲往親覲。
187：佛告諸比丘：1)時輸檀王又與釋種共集議論：我此太子為作轉輪聖王？為當出家成佛道也？2)時有五通神仙名阿斯陀，與外族那羅童子，居雪山中，見菩薩生時有無量希奇之瑞，又聞虛空諸天讚言：佛出於世。又見空中雨種種香花種種衣服，人天往來歡喜踊躍，即以天眼周遍觀察，見迦毘羅城輸檀王太子，福德光明照曜世間，成就三十二大人相。3)見此事已，告那羅童子言：汝應當知！閻浮提內迦毘羅城，輸檀王太子福德光明，普照十方世間之中，此為大寶，三十二相莊嚴其身。4)若在家者，當為轉輪聖王王四天下，成就七寶具足千子，統領大地盡海邊際，以法御物，不假刀兵自然降伏；5)若出家者，當得成佛不由他悟，為天人師，名稱普聞利益一切。我今與汝當往瞻禮。
King Śuddhodana then gathered all of the Śākyas for a council and asked, “Will this Prince be a universal monarch or will he instead depart from here as a renunciant?” [F.54.b] [101] At that time the great sage Asita, who had the five extraordinary powers, was residing on the slopes of Himāvat, the king of mountains, together with his sister’s son Naradatta. When the Bodhisattva was born, he saw many amazing miraculous displays and he perceived many divine sons who joyfully hovered in the sky, waving banners and calling out, “Buddha!” Witnessing this, he thought to himself, “Excellent! I must see this!” With his divine eye, he looked all over Jambūdvīpa and saw that a prince had been born to King Śuddhodana in the city of Kapilavastu. It was a prince who shone with the light of merit, who was worshiped by everyone, and whose body was beautifully adorned with the thirty-two marks of a great being. He said to the young priest Naradatta:
“Young priest, listen! A jewel has come into this world! In the city of Kapilavastu, in the household of King Śuddhodana, a prince has been born. He shines with the light of merit, is worshiped by everyone, and is beautifully adorned with the thirtytwo marks of a great being. If he remains in his palace, he will become a universal monarch who commands the four armies. He will be a victorious and pious Dharma king with the necessary strength to govern. He will also have seven precious posses sions, which are the precious wheel, the precious elephant, the precious horse, the precious wife, the precious jewel, the precious steward, and the precious minister. He will beget one thousand sons, who will all be heroic, brave, handsome, and triumphant. By his innate strength, he will subdue and conquer the entire world and its oceans without using force or weapons, and in a way that accords with the doctrine. [F.55.a] In this way the entire world will be his kingdom. If, however, he leaves his home and goes forth as a renunciant, he will become a thus-gone one, a worthy one, a completely perfect buddha. He will become a teacher and a guide who is independent of others and renowned throughout the world. So come, let us go and see him.” [102]
33.
atha khalvasito maharṣiḥ sārdhaṃ naradattena bhāgineyena rājahaṃsa iva gaganatalādabhyudgamya samutplutya yena kapilavastu mahānagaraṃ tenopasaṃkrāmat / upasaṃkramya ṛddhiṃ pratisaṃhṛtya padbhyāmeva kapilavastu mahānagaraṃ praviśya yena rājñaḥ śuddhodanasya niveśanaṃ tenopasaṃkrāmat / upasaṃkramya rājñaḥ śuddhodanasya gṛhadvāre 'sthāt //
(Vaidya 73) iti hi bhikṣavo 'sito maharṣiḥ paśyati sma rājñaḥ śuddhodanasya gṛhadvāre 'nekāni prāṇiśatasahasrāṇi saṃnipatitāni / atha khalvasito maharṣirdauvārikamupasaṃkramyaivamāha gaccha tvaṃ bhoḥ puruṣa rājñaḥ śuddhodanasya, nivedaya dvāre ṛṣirvyavasthita iti / parameti dauvāriko 'sitasya maharṣeḥ pratiśrutya yena rājā śuddhodanastenopasaṃkrāmat / upasaṃkramya kṛtāñjalipuṭo rājānaṃ śuddhodanamevamāha yat khalu deva jānīyā ṛṣirjīrṇo vṛddho mahallako dvāre sthitaḥ / evaṃ ca vadati rājānamahaṃ draṣṭukāma iti / atha rājā śuddhodano 'sitasya maharṣerāsanaṃ prajñāpya taṃ puruṣamevamāha praviśatu ṛṣiriti / atha sa puruṣo rājakulānniṣkramyāsitaṃ maharṣimevamāha praviśeti //
atha khalvasito maharṣiryena rājā śuddhodanastenopasaṃkrāmat / upasaṃkramya purataḥ sthitvā rājānaṃ śuddhodanamevamāha jaya jaya mahārāja, ciramāyuḥ pālaya, dharmeṇa rājyaṃ kārayeti //
atha sa rājā śuddhodano 'sitasya maharṣerarghapādyamarcanaṃ ca kṛtvā sādhu suṣṭhu ca parigṛhya āsanenopanimantrayate sma / sukhopaviṣṭaṃ cainaṃ jñātvā sagauravaḥ supratīta evamāha na smarāmyahaṃ tava ṛṣe darśanam / tatkenārthenehābhyāgato 'si, kiṃ prayojanam?
evamukte 'sito maharṣī rājānaṃ śuddhodanametadavocat putraste mahārāja jātastamahaṃ draṣṭukāma ihāgata iti //
rājā āha svapiti maharṣe kumāraḥ / muhūrtamāgamaya yāvadutthāsyatīti //
186：於是世尊重為眾會，而說頌曰：
1)仙梵阿夷頭，見天飛虛空；形貌紫金色，覩之大歡悅。
2)天須輪金翅，為真陀是佛；聞是要句悅，天眼觀十方。
3)而名稱若干，德如山高峻；猶樹軟華實，所住三界尊。
4)普地平若掌，如天悅不迷；如海王有寶，現法道如是。
5)如滅惡無苦，若天遊虛空；聞天柔軟音，三界現寶瑞。
6)阿夷觀天下，察迦夷白王；見生福相好，覩之歡悅往。
7)住於王宮門，覩無數億眾；視青衣問曰：善哉王所在？
8)欲前覲國王。門吏見仙老，歡悅入啟白，王勅使令前，
9)布座速迎之。阿夷聞悅喜，心中懷飢虛，問尊聖所在，
10)年杇不數現。王告令就坐，問何故自屈？見眾變故來。
11)生子聞第一，身相三十二；欲見普吉義，吾身以故來。
12)善來吾樂之，今適寂淨眠；且待須臾覺，見妙如滿月。
187：1)時阿斯陀仙與那羅童子，猶如鴈王翔空而至，攝其神足步入王城，詣輸檀王宮立於門下，告守門者：汝可入通，有阿斯陀來造於王。2)時守門人往到王所，而白王言：大王！門有仙人名阿斯陀，願得親謁。3)王聞是已，掃拭宮殿安施妙座，引仙人入。4)仙人既至呪願王言：吉祥尊貴，願增壽命，以法為王。5)王於是時，以種種香花供養仙人，延其就座。6)仙人坐已，王言：大仙！恒思頂禮未果所願，不審今者從何而至？7)仙言：大王！聞有聖子，我欲見之，故來此耳。8)王言：我子適睡請待須臾。
Just like the king of swans, the great sage Asita, accompanied by his nephew Naradatta, soared through the sky to the city of Kapilavastu. When he arrived, he concealed his magical powers and entered the city on foot. He went to the palace of King Śuddhodana and walked right up to the palace gates where, monks, he saw many hundreds of thousands of animals gathered.
The sage Asita went to the gatekeeper and told him, “Sir! Go and tell King Śuddhodana that a sage has come to see him.”
The gatekeeper went before King Śuddhodana with folded hands and said, “Your Majesty! There is an old, elderly, and decrepit sage at the gate, who says that he wishes to see the king.”  
King Śuddhodana had a seat prepared for the sage Asita and said to the gatekeeper, “Let the sage enter.”
The gatekeeper returned from the king’s quarters and told the sage Asita to enter the palace. The sage Asita went before King Śuddhodana and told him, “Great king, may you be victorious! May you be victorious! May you live long! May you rule in accord with the Dharma!” [F.55.b]
King Śuddhodana first honored the sage by giving him water to bathe his feet and rinse his mouth. He then very respectfully seated him on a cushion. Once he saw that the sage was sitting comfortably, he respectfully addressed him: “Sage, I do not recall having seen you before. Why have you come here?” [103]
The sage Asita replied to King Śuddhodana, “Great king, I have come to see the son who was born to you.” The king said, “Great sage, the child is sleeping now. Please wait for a short while until he wakes.”
34.
ṛṣiravocat na mahārāja tādṛśā mahāpuruṣāściraṃ svapanti / jāgaraśīlāstādṛśāḥ satpuruṣā bhavanti //
186：於是阿夷心懷愕然，以偈報王曰：
1)從無央數劫，精進積德行；覺來以久遠，安得復睡眠？
2)世世行布施，愍傷諸窮厄；所有無所恡，安得復睡眠？
3)奉清淨禁戒，護法無所犯；欲愍濟一切，安得復睡眠？
4)常忍辱仁和，其心不懷恨；執心若如地，安得復睡眠？
5)精進如月初，目前不懈怠；遊見十方佛，安得復睡眠？
6)一心常禪思，未曾有亂想；意定如大山，安得復睡眠？
7)智慧無不達，聖明踰日光；無所不開解，安得復睡眠？
8)常奉四等心，行慈悲喜捨；如梵無放逸，安得復睡眠？
9)遵修四恩行，惠施及仁愛；利人復等利，安得復睡眠？
10)奉三十七品，意止斷根力；神足覺八道，安得復睡眠？
11)常行權方便，隨時而開化；往反度一切，安得復睡眠？
12)其心常寂然，定意不放逸；入此深三昧，安得復睡眠？
13)觀彼我本末，覩見十方佛；解之悉本無，安得復睡眠？
14)常行三脫門，空無相諸願；有無無所着，安得復睡眠？
15)大慈無蓋哀，法船遊三界；度脫諸生死，安得復睡眠？
16)道德如虛空，為眾故自下；緣是化三乘，安得復睡眠？
17)虛空尚可度，海水知幾渧；草木悉能計，安得復睡眠？
18)願王聽我言，子德無可喻；慧過眾塵數，安得復睡眠？
19)降神於母胎，所度不可量；非小節所達，安得復睡眠？
187：仙言：如是正士自性覺悟本無眠睡。

The sage replied, “Great king, a great being like this does not sleep long. Great beings like him usually remain awake.”
35.
iti hi bhikṣavo bodhasattvo 'sitasya maharṣeranukampayā jāgaraṇanimittamakarot / atha khalu rājā śuddhodanaḥ sarvārthasiddhaṃ kumāramubhābhyāṃ pāṇibhyāṃ sādhu ca suṣṭhu cānuparigṛhya asitasya maharṣerantikamupanāmayati sma //
iti hi asito maharṣirbodhisattvamavalokya dvātriṃśatā mahāpuruṣalakṣaṇaiḥ samanvāgatamaśītyanuvyañjanasuvicitragātraṃ śakrabrahmalokapālātirekavapuṣaṃ dinakaraśatasahasrātirekatejasaṃ sarvāṅgasundaraṃ dṛṣṭvā codānamudānayati sma āścaryapudgalo batāyaṃ loke prādurbhūta, mahāścaryapudgalo batāyaṃ loke prādurbhūtaḥ ityutthāyāsanātkṛtāñjalipuṭo bodhisattvasya caraṇayoḥ praṇipatya pradakṣiṇīkṛtya ca bodhisattvamaṅkena parigṛhya nidhyāyannavasthito 'bhūt / so 'drākṣīdbodhisattvasya dvātriṃśanmahāpuruṣalakṣaṇāni yaiḥ samanvāgatasya puruṣapudgalasya dve gatī bhavato nānyā / sacedagāramadhyāvasati rājā bhavati caturaṅgaścakravartī pūrvavadyāvadevaiśvaryādhipatyena / sacetpunaragārādanagārikāṃ pravrajati tathāgato bhaviṣyati vighuṣṭaśabdaḥ samyaksaṃbuddhaḥ / sa taṃ dṛṣṭvā prārodīdaśrūṇi ca pravartayan gambhīraṃ ca niśvasati sma //
(Vaidya 74) adrākṣīdrājā śuddhodano 'sitaṃ maharṣiṃ rudantamaśrūṇi ca pravartayamānaṃ gambhīraṃ ca niśvasantam / dṛṣṭvā ca saṃharṣitaromakūpajātastvaritatvaritaṃ dīnamanā asitaṃ maharṣimetadavocat kimidamṛṣe rodasi aśrūṇi ca pravartayasi gambhīraṃ ca niśvasasi? mā khalu kumārasya kācidvipratipattiḥ //
186：於是菩薩從寐覺起，大愛道白[疊*毛]裹抱來詣王所；王賜黃金白銀各一囊賜道人，道人不受。
187：1)比丘當知！菩薩是時念仙人故，從睡而寤。2)王自抱持授與仙人，仙人跪捧周遍觀察，見菩薩身，具足相好超過梵王、釋提桓因、護世四王，光明照曜踰百千日。3)既見是已，即起合掌恭敬頂禮，種種稱揚歎未曾有：斯大丈夫出現於世。4)右遶三匝捧持菩薩，作是思惟：今當有佛出興於世，自恨衰老不值如來，常處長夜恒迷正法。於是悲啼懊惱歔欷哽咽。5)時輸檀王見阿斯陀仙如是哀感，不能自勝，王及姨母一切眷屬皆悉啼泣，白仙人言：我子初生之時已召相師占問善否，皆大歡喜以為奇特。今者大仙，悲淚如是，我等眷屬非無疑心，吉凶之事願為我說。
Monks, out of affection for the sage Asita, the Bodhisattva now showed signs of having awakened. King Śuddhodana carefully lifted Prince Sarvārthasiddha with both hands and carried him before the sage Asita. When the sage Asita looked at the Bodhisattva, he saw that his body was wonderfully adorned with the thirty-two marks and eighty signs of a great being. His body was superior even to that of Śakra, Brahmā, and the guardians of the world. It was even more splendorous than hundreds of thousands of suns, and all of its parts were perfectly beautiful.
The sage exclaimed, “Oh! An amazing being has been born in this world! An exceptional and amazing being has been born in this world!” He stood up from his seat, joined his palms, prostrated to the Bodhisattva’s feet, and circumambulated him.
He then took the Bodhisattva on his lap and remained pensive. He saw that the Bodhisattva’s body bore the thirty-two marks of a great being, and he knew that these marks could only indicate one of two possibilities. [F.56.a] He saw that if the Bodhisattva was to stay in the palace, he would become a universal monarch who commands the four armies. He would be a victorious and pious Dharma king with the necessary strength to govern. He would also have the seven precious possessions of the wheel, the elephant, the horse, the wife, the jewel, the steward, and the minister. He would beget one thousand sons, who would all be heroic, brave, handsome, and triumphant. By his innate strength, he would subdue and conquer the entire world and its oceans without using force or weapons, and in a way that accords with the doctrine. In this way the entire world would be his kingdom. On the other hand, if he were to leave his home and go forth as a renunciant, he would become a thus-gone one, renowned as the completely perfect buddha, a peerless leader. As the sage saw this, tears streamed down his face and he sat there sobbing. [104]
Seeing the sage crying, shedding tears and sobbing, the king became afraid and distressed, and he very quickly inquired of the great sage: “Sage! You shed tears, you cry, and you sigh deeply. What is wrong? Is some misfortune to befall the Prince?”
36.
evamukte 'sito maharṣī rājānaṃ śuddhodanamevamāha nāhaṃ mahārāja kumārasyārthena rodimi, nāpyasya kācidvipratipattiḥ / kiṃ tvātmānamahaṃ rodimi / tatkasmāddhetoḥ? ahaṃ ca mahārāja jīrṇo vṛddho mahallakaḥ / ayaṃ ca sarvārthasiddhaḥ kumāro 'vaśyamanuttarāṃ samyaksaṃbodhimabhisaṃbhotsyati / abhisaṃbudhya cānuttaraṃ dharmacakraṃ pravartayiṣyati apravartitaṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā anyena vā punaḥ kenacilloke sahadharmeṇa / sadevakasya lokasya hitāya sukhāya dharmaṃ deśayiṣyati ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam / svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ sattvānāṃ saṃprakāśayiṣyati / asmāttaṃ dharmaṃ śratvā jātidharmāṇaḥ sattvā jātyā parimokṣante / evaṃ jarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsebhyaḥ parimokṣante / rāgadveṣamohāgnisaṃtaptānāṃ sattvānāṃ saddharmajalavarṣeṇa prahlādanaṃ kariṣyati / nānākudṛṣṭigrahaṇapraskandhānāṃ sattvānāṃ kupathaprayātānāmṛjumārgeṇa nirvāṇapathamupaneṣyati / saṃsārapañjaracārakāvaruddhānāṃ kleśabandhanabaddhānāṃ bandhananirmokṣaṃ kariṣyati / ajñānatamastimirapaṭalaparyavanaddhanayanānāṃ sattvānāṃ prajñācakṣurutpādayiṣyati / kleśaśalyaviddhānāṃ sattvānāṃ śalyoddharaṇaṃ kariṣyati / tadyathā mahārāja audumbarapuṣpaṃ kadācitkarhicilloke utpadyate, evameva mahārāja kadācitkarhicidbahubhiḥ kalpakoṭinayutairbuddhā bhagavanto loke utpadyante / so 'yaṃ kumāro 'vaśyamanuttarāṃ samyaksaṃbodhimabhisaṃbhotsyate / abhisaṃbudhya ca sattvakoṭīniyutaśatasahasrāṇi saṃsārasāgarāt pāramuttārayiṣyati, amṛte ca pratiṣṭhāpayiṣyati / vayaṃ ca taṃ buddharatnaṃ na drakṣyāmaḥ / ityeva tadahaṃ mahārāja rodimi paridīnamanā dīrghaṃ ca niśvasāmi yadahamimaṃ nārogye 'pi rādhayiṣyāmi //
186：
187：1)時阿斯陀仙捫淚而言：惟願大王勿懷憂慮。我今哀歎無有異情，自傷年老死時將至，不聞正法不覩佛興。2)大王當知，無量眾生被煩惱火之所燒害，佛當能灑甘露法雨為滅除之；無量眾生行於邪見曠野之中，佛當能示涅槃清淨之道；無量眾生繫在煩惱牢獄，佛當能宥使得解脫；無量眾生閉於生死不能自出，佛當能與開方便門；無量眾生為煩惱箭之所中傷，佛當能拔令免斯苦。3)大王！如優曇花時時一現，諸佛如來出興於世亦復如是。我今所恨不見此時，自惟失祐是故悲耳。4)大王！若人值佛坐菩提座，降伏魔怨轉于法輪，當知是人必獲勝果。5)大王！乃有無量眾生，值佛出世奉持正教，得阿羅漢。我恨彼時不預斯事，是故悲耳。
The great sage Asita replied to the king: “Great king, I am not crying for sake of the Prince, and no misfortune will befall him. I cry for myself because, great king, I am elderly, old, and decrepit. Prince Sarvārthasiddha, however, will awaken to perfect and complete buddhahood and turn the wheel of the unexcelled Dharma in a way that cannot be done by any ascetic, priest, god, demon, or anybody else who follows worldly teachings. He will teach in a way that is beneficial and brings happiness to the world, including the gods. He will share a teaching of pure conduct, which is good in the beginning, good in the middle, and good in the end. It will be a teaching with excellent meaning and excellent words. It will be unique, perfect, pure, purifying, and consummate. [F.56.b]
 “When those who are bound within the caste system hear his teaching, those who are not free from birth will be liberated. Likewise those who are afflicted by old age, sickness, death, grief, lamentation, suffering, unhappiness, and irritation will be liberated from old age, sickness, death, grief, lamentation, suffering, unhappiness, and irritation. The rain of the sublime teaching will refresh those who are tormented by the flames of desire, anger, and stupidity.
“He will lead onto the straight path to nirvāṇa those beings who are veiled by a variety of mistaken views and who have entered mistaken paths. He will free from bondage those who are trapped in the cage and prison of saṃsāra and who are bound by the fetters of disturbing emotions. In those beings who are blinded by darkness, clouded vision, and the cataract of ignorance, he will engender the eye of insight. For those beings who are wounded by the thorn of disturbing emotions, he will pull out that thorn. [105] Great king, an uḍumbara flower sometimes, though rarely, blooms in the world. Great king, in the same way, rarely, once in many millions of years, a blessed buddha is born in the world. And this great Prince will certainly awaken to unexcelled, perfect and complete buddhahood.
“Once he awakens to unexcelled, perfect and complete buddhahood, he will liber ate many billions of beings, bringing them across the ocean of saṃsāra and establishing them in immortality. Yet I shall not live to see this jewel of the Buddha. This is why, great king, I cry and sigh so sadly. [F.57.a] I will not be able to venerate him, even if I remain healthy.
37.
yathā hyasmākaṃ mahārāja mantravedaśāstreṣvāgacchati nārhati sarvārthasiddhaḥ kumāro 'gāramadhyāvasitum / tatkasya hetoḥ? tathā hi mahārāja sarvārthasiddhaḥ kumāro dvātriṃśatā mahāpuruṣalakṣaṇaiḥ samānvāgataḥ / katamairdvātriṃśatā? tadyathā / uṣṇīṣaśīrṣo mahārāja sarvārthasiddhaḥ kumāraḥ / anena mahārāja prathamena mahāpuruṣalakṣaṇena samanvāgataḥ sarvārthasiddhaḥ kumāraḥ / bhinnāñjanamayūrakalāpābhinīlavallitapradakṣiṇāvartakeśaḥ / samavipulalalāṭaḥ / ūrṇā mahārāja sarvārthasiddhasya kumārasya bhruvo rmadhye jātā himarajataprakāśā / gopakṣmanetraḥ / abhinīlanetraḥ / samacattvāriṃśaddantaḥ / aviraladantaḥ / śukladantaḥ / brahmasvaro mahārāja sarvārthasiddhaḥ kumāraḥ / rasarasāgravān / prabhūtatanujihvaḥ / siṃhahanuḥ / susaṃvṛttaskandhaḥ / saptotsadaḥ / citāntarāṃsaḥ / sūkṣmasuvarṇavarṇacchaviḥ / sthito 'navanatapralambabāhu / siṃhapūrvārdhakāyaḥ / nyagrodhaparimaṇḍalo mahārāja sarvārthasiddhaḥ kumāraḥ / ekaikaromā / ūrdhvāgrābhipradakṣiṇāvartaromāḥ / (Vaidya 75) kośopagatabastiguhyaḥ / suvivartitoruḥ / eṇeyamṛgarājajaṅghaḥ / dīrghāṅguliḥ / āyatapārṣṇipādaḥ / utsaṅgapādaḥ / mṛdutaruṇahastapādaḥ / jālāṅgulihastapādaḥ / dīrghāṅguliradhaḥkramatalayormahārāja sarvārthasiddhasya kumārasya cakre jāte ci (arciṣmatī prabhāsvare site) sahasrāre sanemike sanābhike / supratiṣṭhitasamapādo mahārāja sarvārthasiddhaḥ kumāraḥ / anena mahārāja dvātriṃśattamena mahāpuruṣalakṣaṇena samanvāgataḥ sarvārthasiddhaḥ kumāraḥ / na ca mahārāja cakravartināmevaṃvidhāni lakṣaṇāni bhavanti / bodhisattvānāṃ ca tādṛśāni lakṣaṇāni bhavanti //
186：披[疊*毛]相太子，見三十二相：軀體金色，頂有肉髻，其髮紺青，眉間白毛，項出日光，目睫紺色，上下俱眴，口四十齒，齒白齊平，方頰車廣，長舌七合，滿師子膺，身方正，修臂指長，足跟滿安平正，內外握網縵掌，手足輪千輻理，陰馬藏，鹿腨腸，鈎鎖骨，毛右旋，一一孔一毛生，皮毛細軟不受塵水，胸有卍字。
阿夷見此乃增歎，流淚悲不能言。王及大愛道心懷惶懼，拜手而問曰：有不祥乎？願告其意。舉手答曰：吉無不利。敢賀大王，得生此神人！昨暮天地大動，其正為此。如我相法，曰王者生子，而有三十二大人相者，處國當為轉輪聖王，自然七寶千子，主四天下治以正法。若捨國出家，為自然佛度脫眾生。傷我年已晚暮當就後世，不覩佛興、不聞其經，故自悲耳。
187：大王！如韋陀論中所記，王之太子必定不作轉輪聖王。何以故？三十二大人相極明了故。王言：何等名為三十二相？仙言：三十二相者：一者、頂有肉髻。二者、螺髮右旋其色青紺。三者、額廣平正。四者、眉間毫相白如珂雪。五者、睫如牛王。六者、目紺青色。七者、有四十齒齊而光潔。八者、齒密而不踈。九者、齒白如軍圖花。十者、梵音聲。十一、味中得上味。十二、舌軟薄。十三、頰如師子。十四、兩肩圓滿。十五、身量七肘。十六、前分如師子王臆。十七、四牙皎白。十八、膚體柔軟細滑紫磨金色。十九、身體正直。二十、垂手過膝。二十一、身分圓滿如尼拘陀樹。二十二、一一毛孔皆生一毛。二十三、身毛右旋上靡。二十四、陰藏隱密。二十五、髀𦟛長。二十六、腨如伊尼鹿王。二十七、足跟圓正足指纖長。二十八、足趺隆起。二十九、手足柔軟細滑。三十、手足指皆網鞔。三十一、手足掌中各有輪相轂輞圓備，千輻具足光明照耀。三十二、足下平正周遍案地。大王！王之聖子具此三十二大人之相，分明顯著，如是之相唯諸佛有，非輪王有。大王聖子！復有八十種好，不合在家作轉輪王，必當出家得成佛道。
“Great king, if you look in our scriptures, you will see that the prince Sarvārthasiddha will not stay at home. The reason is, great king, that the prince Sarvārthasiddha bears the thirty-two marks of a great being. And what are these marks? “(1) Great king, Prince Sarvārthasiddha has a crown protuberance. That, great king, is the first mark of a great being found on Prince Sarvārthasiddha. (2) Great king, Prince Sarvārthasiddha’s hair is deep blue like the neck of a peacock or kohl powder, and curls to the right. (3) His forehead is even. (4) Great king, at the place between Sarvārthasiddha’s eyebrows, there is a ringlet of hair the color of snow or silver. (5) Great king, Prince Sarvārthasiddha’s eyelashes are like those of a bull. (6) His eyes are of a deep blue color. (7) He has forty teeth.(8) He has even teeth. (9) His teeth are without gaps between them. (10) His teeth are perfectly white. (11) Great king, Prince Sarvārthasiddha has the voice of Brahmā. (12) His experience of taste is unexcelled. (13) His tongue is very long and slender. (14) His jaw is like that of a lion. (15) His shoulders are well-rounded. (16) Seven of his body parts are wellrounded. (17) His chest is broad. (18) His skin is smooth and golden. (19) When standing up straight, his hands reach his knees. (20) His torso is like that of a lion. (21) Great king, Prince Sarvārthasiddha’s arm span and height are identical, like the banyan tree. (22) Each of his hairs grows individually, and their tips curl to the right and upward. (23) His private parts are well sheathed. (24) His thighs are wellrounded. (25) His calves are like those of the black antelope, the king of deer. (26) His fingers are long. (27) His heels are broad. (28) [F.57.b] [106] His arches are high. (29) His palms and the soles of his feet are soft. (30) His fingers and toes are webbed. (31) Great king, on the palms of his long-fingered hands and on the soles of his long-toed feet, there are beautiful thousand-spoked wheels with both center and rim. (32) Great king, Prince Sarvārthasiddha has even and well-placed feet. “Great king, Prince Sarvārthasiddha possesses these thirty-two marks of a great being. Great king, marks of this type are not found on the body of a universal monarch; these are the marks found on the body of a bodhisattva.
38.
saṃvidyante khalu punarmahārāja sarvārthasiddhasya kumārasya kāye 'śītyanuvyañjanāni, yaiḥ samanvāgataḥ sarvārthasiddhaḥ kumāro nārhatyagāramadhyāvasitum / avaśyamabhiniṣkramiṣyati pravrajyāyai / katamāni ca mahārāja tānyaśītyanuvyañjanāni? tadyathā tuṅganakhaśca mahārāja sarvārthasiddhaḥ kumāraḥ / tāmranakhaśca snigdhanakhaśca vṛttāṅguliśca anupūrvacitrāṅguliśca gūḍhaśiraśca gūḍhagulphaśca ghanasaṃdhiśca aviṣamasamapādaśca āyatapārṣṇiśca mahārāja sarvārthasiddhaḥ kumāraḥ / snigdhapāṇilekhaśca tulyapāṇilekhaśca gambhīrapāṇilekhaśca ajihmapāṇilekhaśca anupūrvapāṇilekhaśca bimboṣṭhaśca noccavacanaśabdaśca mṛdutaruṇatāmrajihvaśca gajagarjitābhistanitameghasvaramadhuramañjughoṣaśca paripūrṇavyañjanaśca mahārāja sarvārthasiddhaḥ kumāraḥ / pralambabāhuśca śucigātravastusaṃpannaśca mṛdugātraśca viśālagātraśca adīnagātraśca anupūrvonnatagātraśca susamāhitagātraśca suvibhaktagātraśca pṛthuvipulasuparipūrṇajānumaṇḍalaśca vṛttagātraśca mahārāja sarvārthasiddhaḥ kumāraḥ / suparimṛṣṭagātraśca ajihmavṛṣabhagātraśca anupūrvagātraśca gambhīranābhiśca ajihmanābhiśca anupūrvanābhiśca śucyācāraśca ṛṣabhavatsamantaprāsādikaśca paramasuviśuddhavitimirālokasamantaprabhaśca nāgavilambitagatiśca mahārāja sarvārthasiddhaḥ kumāraḥ / siṃhavikrāntagatiśca ṛṣabhavikrāntagatiśca haṃsavikrāntagatiśca abhipradakṣiṇāvartagatiśca vṛttakukṣiśca mṛṣṭakukṣiśca ajihmakukṣiśca cāpodaraśca vyapagatachandadoṣanīlakālakāduṣṭaśarīraśca vṛttadaṃṣṭraśca mahārāja sarvārthasiddhaḥ kumāraḥ / tīkṣṇadaṃṣṭraśca anupūrvadaṃṣṭraśca tuṅganāsaśca śucinayanaśca vimalanayanaśca prahasitanayanaśca āyatanayanaśca viśālanayanaśca nīlakuvalayadalasadṛśanayanaśca sahitabhrūśca mahārāja sarvārthasiddhaḥ kumāraḥ / citrabhrūśca asitabhrūśca saṃgatabhrūśca anupūrvabhrūśca pīnagaṇḍaśca aviṣamagaṇḍaśca vyapagatagaṇḍadoṣaśca anupahatakruṣṭaśca suviditendriyaśca suparipūrṇendriyaśca mahārāja sarvārthasiddhaḥ kumāraḥ / saṃgatamukhalalāṭaśca paripūrṇottamāṅgaśca asitakeśaśca sahitakeśaśca (susaṃgatakeśaśca) surabhikeśaśca aparuṣakeśaśca anākulakeśaśca anupūrvakeśaśca sukuñcitakeśaśca śrīvatsasvastikanandyāvartavardhamānasaṃsthānakeśaśca mahārāja sarvārthasiddhaḥ kumāraḥ / imāni tāni mahārāja sarvārthasiddhasya kumārasyāśītyanuvyañjanāni, (Vaidya 76) yaiḥ samanvāgataḥ sarvārthasiddhaḥ kumāro nārhatyagāramadhyāvasitum / avaśyamabhiniṣkramiṣyati pravrajyāyai //
186：
187：王言：大仙！何者名為八十種好？仙言：八十種好者：一者、手足指甲皆悉高起。二者、指甲如赤銅。三者、指甲潤澤。四者、手文潤澤。五者、手文理深。六者、手文分明顯著。七者、手文端細。八者、手足不曲。九者、手指纖長。十者、手指圓滿。十一者、手指端漸細。十二、手指不曲。十三、筋脈不露。十四、踝不現。十五、足下平。十六、足跟圓正。十七、脣色赤好如頻婆果。十八、聲不麁獷。十九、舌柔軟色如赤銅。二十、聲如雷音清暢和雅。二十一、諸根具足。二十二、臂纖長。二十三、身清淨嚴好。二十四、身體柔軟。二十五、身體平正。二十六、身無缺減。二十七、身漸纖直。二十八、身不動搖。二十九、身分相稱。三十、膝輪圓滿。三十一、身輕妙。三十二、身有光明。三十三、身無斜曲。三十四、䐡深。三十五、䐡不偏。三十六、齊稱位。三十七、齊清淨。三十八、身端嚴。三十九、身極淨遍發光明破諸冥瞑。四十者、行如象王。四十一、遊步如師子王。四十二、行如牛王。四十三、行如鵝王。四十四、行順右。四十五、腹圓滿。四十六、腹妙好。四十七、腹不偏曲。四十八、腹相不現。四十九、身無黑子。五十者、牙圓正。五十一、齒白齊密。五十二、四牙均等。五十三、鼻高修直。五十四、兩目明淨。五十五、目無垢穢。五十六、目美妙。五十七、目脩廣。五十八、目端正。五十九、目如青蓮。六十者、眉纖而長。六十一、見者皆生喜。六十二、眉色青紺。六十三、眉端漸細。六十四、兩眉頭微相接連。六十五、頰相平滿。六十六、頰無缺減。六十七、頰無過惡。六十八、身不缺減無所譏嫌。六十九、諸根寂然。七十者、眉間毫相光白鮮潔。七十一、額廣平正。七十二、頭頂圓滿。七十三、髮美黑。七十四、髮細軟。七十五、髮不亂。七十六、髮香潔。七十七、髮潤澤。七十八、髮有五卍字。七十九、髮彩螺旋。八十者、髮有難陀越多吉輪魚相。大王！此是聖子八十種好，若人成就如是八十種好，不應在家，必當出家得阿耨多羅三藐三菩提。
“Great king, the body of Prince Sarvārthasiddha is adorned with eighty minor marks. Because he has these signs, Prince Sarvārthasiddha will not stay at home, but will certainly develop renunciation and depart from his home. Great king, what are these eighty minor marks? Well, great king, (1) Prince Sarvārthasiddha’s fingernails are rounded, (2) copper colored, and (3) glossy. (4) His fingers and toes are rounded, (5) long, and (6) well proportioned. (7) His veins are not visible. (8) His anklebones are not visible. (9) His joints are not visible. (10) His feet are even, rather than uneven. (11) His heels are broad. Great king, (12) Prince Sarvārthasiddha has markings on his hands that are even, (13) clear, (14) deep, (15) straight, (16) and well arranged. (17) His lips are red like the bimba fruit. (18) His voice is not loud. (19) His tongue is supple, soft, and copper colored. (20) His voice is melodious like the trumpeting of an elephant, or the roll of thunder. [F.58.a]78  “Moreover, (21) his arms are long. (22) He is excellently clean. (23) His body is soft. (24) His body is not subject to fear or hesitancy. (25) His body is well proportioned, (26) heroic, (27) beautiful, and (28) well composed. (29) His kneecaps are broad, large, and well-developed. Great king, (30) Prince Sarvārthasiddha’s body is rounded, (31) very smooth, (32) straight, and (33) well structured. (34) His navel is deep, (35) not crooked, and (36) tapering. [107] (37) Like a sage, he is very pure in his conduct. (38) He is exceedingly attractive, (39) of pure appearance, and (40) shines with a light that dispels all darkness. “Great king, (41) Prince Sarvārthasiddha moves with the serene gait of an elephant, (42) the stride of a lion, (43) the step of a great bull, (44) the swoop of a swan. (45) His steps always make beautiful circles to the right. (46) His sides are rounded, (47) well proportioned, and (48) straight. (49) His waist is slight like the curve of a bow. (50) His body is free from any blemishes or dark spots. Great king, (51) Prince Sarvārthasiddha has rounded canines. (52) His canines are sharp and well spaced. (53) His nose is elegantly high. (54) His eyes are clear, (55) stainless, (56) warm, (57) elongated, (58) large, and (59) resemble blue lotuses. “Great king, Prince Sarvārthasiddha has (60) even eyebrows that are (61) thick, (62) dark, (63) continuous, and (64) tapered. (65) His cheeks are plump, (66) even, [F.58.b] (67) unblemished, (68) and free from the flush of aggression. (69) His sense organs are clearly apparent. Great king, (70) Prince Sarvārthasiddha has a perfect tuft of hair between his brows. (71) His face and forehead are proportional. (72) His head is large. (73) His hair is black, (74) even, (75) fragrant, (76) soft, (77) well kempt, (78) well arranged, and (79) curly. Great king, (80) Prince Sarvārthasiddha has hair that curls into the forms of the endless knot, the mark of auspiciousness, the mark of eternal happiness, and the mark of prosperity. Great king, Prince Sarvārthasiddha has all of these eighty marks. “Great king, these eighty marks that Prince Sarvārthasiddha bears mean that Prince Sarvārthasiddha will not remain in his home, but will certainly leave the palace in order to live the life of a renunciant.”
39.
atha khalu rājā śuddhodano 'sitasya maharṣeḥ sakāśātkumārasyedaṃ vyākaraṇaṃ śrutvā saṃtuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāta utthāyāsanādbodhisattvasya caraṇayoḥ praṇipatyemāṃ gāthāmabhāṣata -
vanditastvaṃ suraiḥ sendraiḥ ṛṣibhiścāsi pūjitaḥ /
vaidya sarvasya lokasya vande 'hamapi tvāṃ vibho // Lal_7.55 //
186：
187：時輸檀王聞阿斯陀仙如是語已，身心泰然歡喜踊躍，從座而起頂禮菩薩，而說偈言：
汝為帝釋諸天人，一切恭敬稽首禮，及為一切諸神仙，
皆來恭敬而尊重，為諸世間之塔廟，故我頂禮自在王。
When King Śuddhodana heard the sage Asita’s prophecy about the Prince, he rejoiced and felt satisfied, elated, joyful, and blissful. He rose from his seat, prostrated at the feet of the Bodhisattva, and spoke this verse: “All the gods prostrate to you. The sages give you offerings, And the entire world worships you, So I will also offer you my homage.” [108]
40.
iti hi bhikṣavo rājā śuddhodano 'sitaṃ maharṣi sārdhaṃ naradattena bhāgineyenānurūpeṇa bhaktena saṃtarpayati sma / saṃtarpyābhicchādya pradakṣiṇamakarot / atha khalvasito maharṣistata evarddhyā vihāyasā prākramat, yena svāśramastenopāsaṃkrāmat //
atha khalu dvayaṃ saṃkramya tatra khalvasito maharṣirnaradattaṃ māṇavakametadavocat yadā tvaṃ naradatta śṛṇuyā buddho loke utpanna iti, tadā tva gatvā tasya śāsane pravrajeḥ / tatte bhaviṣyati dīrgharātramarthāya hitāya sukhāyeti //
186：
187：諸比丘！輸檀王為阿斯陀仙及那羅童子，施設種種飲食上妙衣服，右遶頂禮。時阿斯陀仙撫那羅童子左肩，乘虛而去。是時仙人語童子言：不久有佛出興於世，汝當往詣求請出家，於長夜中得大利益。
And so, monks, King Śuddhodana satisfied the sage Asita and his nephew Naradatta appropriately with a banquet, offered them fine garments, and circumambulated them. Then the great sage Asita returned to his own abode by magically flying through the air. Once there, the great sage Asita told the young priest, “Naradatta, when you hear that a buddha has appeared in this world, [F.59.a] you must go immediately to see him and take ordination with that teacher. This will have a long-lasting purpose and bring you benefit and happiness.”
41.
tatredamucyate -
dṛṣṭvā devagaṇānnabhastalagatān buddhaśravodgāriṇo
devarṣīrasito 'drikandaragataḥ prītiṃ parāṃ prāptavān /
buddho nāma padaṃ kimetadiha bho harṣāvahaṃ prāṇināṃ
prahlāda mama kāya eti sukhitaṃ śāntaṃ ca cittaṃ param // Lal_7.56 //
kiṃ devo tvasuro 'thavāpi sa bhaved garuḍo 'thavā kinnaraḥ
buddho nāma kimetadaśrutapadaṃ prītikaraṃ modanam /
divyā cakṣuṣa prekṣate daśa diśaḥ śailān mahīṃ sāgarān
bhūyaḥ paśyati cādbhutaṃ bahuvidhaṃ bhūmau girau sāgare // Lal_7.57 //
ābheyaṃ pravirājate surucirā prahlādayantī tanuṃ
jātāścaiva yathā hi śailaśikhare snigdhāḥ pravālāṅkurāḥ /
vṛkṣāścaiva yathā supuṣpabharitā nānāphalairmaṇḍitāḥ
suvyaktaṃ tribhave bhaviṣyati laghu ratnodbhavaḥ śobhanaḥ // Lal_7.58 //
bhūmirbhāti yathā ca pāṇisadṛśā sarvā samā nirmalā
devāścaiva yathā prahṛṣṭamanasaḥ khe bhrāmayantyambarān /
yadvat sāgaranāgarājanilaye ratnāḥ plavante 'dbhutāḥ
suvyaktaṃ jinaratna jambunilaye dharmākarasyodbhavaḥ // Lal_7.59 //
(Vaidya 77) yadvacchānta apāya duḥkhavigatāḥ sattvāśca saukhyānvitāḥ
yadvaddevagaṇā nabhastalagatā gacchanti harṣānvitāḥ /
yatha ca snigdharavaṃ manojña śṛṇuyā divyāna saṃgītināṃ
ratanasyā iva prādurbhāvu tribhave yasyā nimittā ime // Lal_7.60 //
asitaḥ prekṣati jambusāhvayamidaṃ divyena vai cakṣuṣā
so 'drākṣīt kapilāhvaye puravare śuddhodanasyālaye /
jāto lakṣaṇapuṇyatejabharito nārāyaṇasthāmavān
dṛṣṭvā cāttamanā udagramanasaḥ sthāmāsya saṃvardhitaḥ // Lal_7.61 //
udyuktastvarito 'tivismitamanā cāsau svaśiṣyānvitaḥ
āgatvā kapilāhvayaṃ puravaraṃ dvāri sthito bhūpateḥ /
anubaddhā bahuprāṇikoṭinayutā dṛṣṭvā ṛṣirjīrṇakaḥ
avacī sārathi rājña vedaya laghuṃ dvāre ṛṣistiṣṭhati // Lal_7.62 //
śrutvā cāśu praviśya rājabhavanaṃ rājñastamākhyātavān
dvāre deva tapasvi tiṣṭhati mahān jīrṇo ṛṣirjarjaraḥ /
so cāpī abhinandate ṛṣivaraḥ prāveṣṭu rājño gṛhaṃ
ājñā dīyatu tāva pārthivavarā demi praveśaṃ tesā // Lal_7.63 //
sthāpyā cāsanamasya cāha nṛpatiḥ gaccha praveśaṃ dada
asitaḥ sārathivākya śrutva muditaḥ prītyā sukhenānvitaḥ /
śītaṃ vāri yathābhikāṅkṣi tṛṣito bhuktvādito cāśanaṃ
tadvatsukhyabhinandito ṛṣivaraḥ taṃ draṣṭu sattvottamam // Lal_7.64 //
jaya bhoḥ pārthiva ityuvāca mudito cāyuṃ ciraṃ pālaya
vṛddhiṃ kṛtva niṣaṇṇa dāntamanasaḥ śāntendriyaḥ sūrataḥ /
rājā vai abhivādya taṃ sunibhṛtaṃ provāca kiṃ kāraṇaṃ
āgāmastava pārthivendra nilaye tad brūhi śīghraṃ mune // Lal_7.65 //
186：
187：
On this topic, it is said:
1) Seeing the hosts of gods, suspended in space calling out, “Buddha!” The divine sage Asita, who lived on the mountain slopes, was filled with joy. “What is this word Buddha, which brings such joy to all beings? It fills my body with pleasure, my mind with joy, and brings supreme peace.
2)“Is he a god, a demigod, a garuḍa, a kiṃnara, this Buddha? That word, which I never heard before, brings joy and trust.” He looked with divine vision over the ten directions, mountains, earth, and oceans, And looking again saw many amazing sights on the earth, mountains, and oceans.
3)“This beautiful light glows brilliantly, bringing physical bliss. As coral shoots spring forth on the mountaintops, The trees burst into blossom and are laden with fruits— It is clear that a sublime jewel will soon appear in the three realms. [109]
4)“The earth appears even and stainless like the palm of a hand, The gods joyfully wave banners in midair, Marvelous gems float in the abode of the ocean’s nāga king— Certainly a victorious jewel, a source of the doctrine, will appear in Jambūdvīpa!
5)“The lower realms are pacified, suffering removed, and beings find joy, Hosts of devas move about the sky with delight As the pleasing and melodious songs of the gods resound— These are certainly signs that here in the three realms, a jewel will appear.”
6)Here in Jambūdvīpa, the sage Asita looked with the divine eye To the city of Kapilavastu, King Śuddhodana’s sublime city. There he saw a person born who was as strong as Nārāyaṇa, with signs and splendorous merit; He rejoiced, his mind became joyful, and he gained strength. [F.59.b] 7)Amazed, he went quickly with his disciple And arrived at the gate of Kapilavastu, the king’s supreme city, Where he saw many trillions of living beings thronging. He asked the gatekeeper to quickly say that a sage was at the gate.
8)The gatekeeper hurriedly entered the palace and told the king: “Your Majesty, there is an old sage, a great ascetic, at the palace gates; That supreme sage asks to enter the king’s palace. Great king, shall I let him in or not? Please let me know.”
9)The king made a seat for the sage and said, “Go and bring him here.” When the sage Asita heard the doorman’s words, he was happy and joyful. [110] Like a thirsty man wishes for cool water, or one tormented by hunger hopes for food, The sublime sage was overjoyed at the prospect of seeing this excellent being.  
10)He joyously exclaimed, “King, may you be victorious and live long!” With these pleasing words and with calm mind and senses, he took his seat. The king respectfully addressed the sage with these words: “Please tell me, sage, why have you come to the royal palace?” “
42.
putraste vararūpa pāramigato jāto mahātejavān
dvātriṃśadvaralakṣaṇaiḥ kavacito nārāyaṇasthāmavān /
taṃ draṣṭuṃ hi mamepsitaṃ narapate sarvārthasiddhaṃ śiśum
ityarthaṃ samupāgato 'smi nṛpate nāstyanyakāryaṃ mama // Lal_7.66 //
(Vaidya 78) sādhu svāgatu yācase kilamitaḥ prīto 'smi te darśanāt
eṣo 'sau śayitaḥ kumāra varado draṣṭuṃ na śakyo 'dhunā /
sādhū tāva mūhūrtamāgama ihā yad drakṣyase nirmalaṃ
candraṃ vā yatha pūrṇamāsi vimalaṃ tārāgaṇairmaṇḍitam // Lal_7.67 //
yada cāsau pratibuddha sārathivaraḥ paripūrṇacandraprabhaḥ
tada rājā pratigṛhya vahnivapuṣaṃ sūryātirekaprabham /
hantā paśya ṛṣe nṛdevamahitaṃ hemāgrabimbopamam
asito dṛṣṭva ca tasya tau sucaraṇau cakrāṅkitau śobhanau // Lal_7.68 //
pratyutthāya tataḥ kṛtāñjalipuṭo caraṇāni so vandate
aṅke gṛhya mahātmaśāstrakuśalo nidhyāyato prekṣate /
so 'paśyadvaralakṣaṇaiḥ kavacitaṃ nārāyaṇasthāmavaṃ
śīrṣaṃ kampya sa vedaśāstrakuśalo dve tasya paśyadgatī // Lal_7.69 //
rājā vā bhavi cakravarti balavān buddho va lokottamaḥ
bāṣpaṃ tyakta sudīnakāyamanaso gambhīra niśvasya ca /
udvignaśca babhūva pārthivavaraḥ kiṃ brāhmaṇo roditī
mā vighnaṃ khalu paśyate 'yamasitaḥ sarvārthasiddhasya me // Lal_7.70 //
bhūtaṃ vyāhara kiṃ tu rodiṣi ṛṣe śreyo 'tha kiṃ pāpakaṃ
pāpaṃ nāsti na cāntarāyamiha bhoḥ sarvārthasiddhasya te /
ātmānaṃ bahu śocamī narapate jīrṇo 'smi yajjarjaraḥ
yadayaṃ bheṣyati buddha lokamahito dharmaṃ yadā vakṣyate // Lal_7.71 //
na drakṣe ahu labdhaprītimanaso ityartha rodāmyahaṃ
yasyā kāyi bhavanti lakṣaṇavarā dvātriṃśati nirmalā /
dve tasyā gatayo na anya tṛtiyā jānīṣva evaṃ nṛpa
rājā vā bhavi cakravarti balavān buddho 'tha lokottamaḥ // Lal_7.72 //
nāyaṃ kāmaguṇebhirarthiku punaḥ buddho ayaṃ bheṣyati
śrutvā vyākaraṇaṃ ṛṣeḥ sa nṛpatiḥ prītiṃ sukhaṃ labdhavān /
pratyutthāya tataḥ kṛtāñjalipuṭo caraṇāvasau vandate
devaistvaṃ svabhipūjitaḥ subalavān ṛṣibhiśca saṃvarṇitaḥ // Lal_7.73 //
vande tvāṃ varasārthavāha tribhave sarve jage pūjitaṃ
asitaḥ prāha ca bhāgineya muditaḥ saṃśrūyatāṃ bhāṣato /
(Vaidya 79) buddhā bodhi yadā śṛṇoṣi jagato varteti cakraṃ hyayaṃ
śīghraṃ pravraja śāsane 'sya munaye tatprāpsyase nirvṛtim // Lal_7.74 //
vanditvā caraṇau hyasau munivaraḥ kṛtvā ca prādakṣiṇaṃ
lābhā te nṛpate sulabdha vipulā yasyedṛśaste sutaḥ /
eṣo loka sadevakaṃ samanujaṃ dharmeṇa tarpeṣyati
niṣkrāmaṃ kapilāhvayādṛṣivaro 'raṇye sthitaḥ svāśrame // Lal_7.75 // iti //
186：
187：
11)A son was born to you, supreme, transcendent, and splendorous, Ornamented by thirty-two excellent signs, and with the power of Nārāyaṇa. Your Majesty, I would be delighted to see your son, Sarvārthasiddha; That is why I have come here, O king. I have no other wish.”
12)“Excellent, you are welcome. Tired or not, I am delighted to see you. The Boon-Granting Prince is sleeping, so this is not the time to see him. Wait a while and you will see the Perfect One, Who is like a stainless full moon adorned with a crown of stars.”
13)When the Supreme Guide awoke, glowing like the full moon, The king took that blazing being, whose light outshone the sun, onto his lap. “Sage, behold the Golden One, worshiped by gods and humans.” [F.60.a] The sage Asita saw his beautiful feet, ornamented by the mark of wheels.
14)Then the sage stood up, joined his palms, and prostrated to the Prince’s feet; The learned sage held the child and gazed upon him, deep in thought. He saw the child with the strength of Nārāyaṇa, ornamented by supreme marks; Skilled in the Vedas and commentaries, the sage shook his head as he saw two possibilities: [111]
15)The child would be a powerful universal monarch or a buddha, supreme in the world. Terribly sad in body and mind, the sage shed tears and sighed deeply. The supreme king became afraid and asked, “Why does the priest weep? Does the sage Asita see some obstacle for my Sarvārthasiddha?
16)“O Sage, why do you weep? Tell me the truth, what good or evil do you see?” “There is no misfortune or obstacle for your son, Sarvārthasiddha; I myself am old and infirm, and thus I grieve for myself. This Prince will be a buddha, revered by the world, who will teach the genuine doctrine.
17)“And because I will not see this delightful sight, I cry. Your Majesty, his stainless body is marked by thirty-two excellent signs, Thus he has only one of two destinies, and no third choice: Either he will be a universal monarch, or he will be a buddha, supreme on this earth.
18)“Yet, since he will not desire sense pleasures, he will certainly become a buddha.” Hearing the sage’s prophecy, the king was delighted and overjoyed; He stood up, joined his palms, and prostrated at the Prince’s feet. “Powerful One, the gods worship you, the sages praise you.
19)“Supreme Leader of All Beings in the Three Realms, I prostrate to you!” The sage was delighted and spoke to his nephew: “Listen to my instructions! When this Prince awakens as a buddha and turns the wheel of Dharma, You must immediately take ordination and follow the Able One, and then you shall attain nirvāṇa.”
20)The sublime sage prostrated at the Prince’s feet, circled him, and told the king: [F.60.b] “You have very good fortune to have a son like this! [112] He will satisfy the world, with its gods and humans, through the doctrine.” The great sage then left Kapilavastu and returned to his hermitage.
43.
iti hi bhikṣavo jātamātrasya bodhisattvasya maheśvaro devaputraḥ śuddhāvāsakāyikān devaputrānāmantryaivamāha yo 'sau mārṣā asaṃkhyeyakalpakoṭiniyutaśatasahasrasukṛtakarmadānaśīlakṣāntivīryadhyānaprajñopāyaśratacaraṇavratatapaḥsucaritacaraṇaḥ mahāmaitrīmahākaruṇāmahāmuditāsamanvāgataḥ upekṣāsamudgatacittaḥ sarvasattvahitasukhodyataḥ dṛḍhavīryakavacasusaṃnāhasaṃnaddhaḥ pūrvajinakṛtakuśalamūloditaḥ śatapuṇyalakṣaṇasamalaṃkṛtaḥ sukṛtaniścayaparākramaḥ paracakrapramathanaḥ suvimalaśuddhāśayasaṃpannaḥ sucaritacaraṇo mahājñānaketudhvajaḥ mārabalāntakaraṇaḥ trisāhasramahāsāhasrasārthavāhaḥ devamanuṣyapūjitamahāyajñayaṣṭaḥ susamṛddhapuṇyanicayaniḥsaraṇābhiprāyo jātijarāmaraṇāntakaraḥ sujātajātaḥ ikṣvākurājakulasaṃbhūto jagadvibodhayitā bodhisattvo mahāsattvo manuṣyaloka upapannaḥ / na cirādasāvanuttarāṃ samyaksaṃbodhimabhisaṃbhotsyate / hanta gacchāmastamabhivandituṃ mānayituṃ pūjayitumabhistotumanyeṣāṃ ca mānābhibhūtānāṃ devaputrāṇāṃ mānamadadarpacchedanārtham / te 'smānabhivandamānān dṛṣṭvā te 'pi bodhisattvaṃ vandiṣyanti mānayiṣyanti pūjayiṣyanti ca / tatteṣāṃ bhaviṣyati dīrgharātramarthāya hitāya sukhāya yāvadamṛtādhigamāya / rājñaśca śuddhodanasya jayavṛddhiranuśrāvitā bhaviṣyati / tattvavyākaraṇena ca bodhisattvaṃ vyākṛtya punarapyāgamiṣyāma iti //
186：1)王深知其能相，為起宮室作三時殿，各自異處；涼時居秋殿，暑時居涼殿，寒雪時居溫殿；選五百伎女，擇取端正，不肥不瘦不長不短，不白不黑，才能巧妙各兼數伎，皆以白珠名寶瓔珞其身，百人一番迭代宿衛其殿前；列種甘果樹間浴池，池中奇華異類之鳥，數千百種，嚴飾光明，趣悅太子，意欲不令學道；宮牆牢固，門開閉聲聞四十里。
2)佛告比丘：菩薩生已，大神妙天告諸淨居：菩薩大士，無數億載積功累德，淨其道場，布施博聞，禁戒清徹，懃修正行，大慈大哀，以是悅護一切眾生，使立大安。菩薩精進堅強無傾，被大弘誓，於過去佛殖大德本，相有百福莊嚴聖體，所作安和與眾超異；心意清明所御無垢，以此淨行立成大慧無極法幢，諸有俗力自然為伏；三千大導天人奉事，建立大祠所導無礙，惟重道德斷生死原，興顯大乘。適生墮地在於王家，緣是眾生被蒙弘猷，覺未覺者，宜往稽首嗟歎功德奉事供養。
187：
[B 6] Monks, as soon as the Bodhisattva was born, the divine son Maheśvara called out to the divine sons of the pure abodes: “Friends, there is a bodhisattva, a great being, who has excellently and diligently practiced purification, generosity, discipline, patience, diligence, concentration, knowledge, methods, studies, conduct, ascetic practices, and austerities for countless trillions of eons. He has great love, great compassion, and great joy, and is possessed of a noble mind by virtue of its equanimity. He strives for the benefit of all beings and is shielded by the armor of diligence. He has appeared out of the roots of virtue that were brought about by previous buddhas.
“He is adorned with the marks of a hundred merits and is full of a determined resolve. He conquers the enemy’s army and has a joyful and excellent mind without stains. He bears the crowning banner of great wisdom. He uproots the strength of the demons. He is the great leader of the trichiliocosm and is worshiped by gods and humans. He has performed great sacrifices and possesses an exceedingly excellent accumulation of merit. Since he has his mind set on deliverance, he will uproot birth, old age, and death. He is wellborn and will bring beings to awakening. Born into the family of King Ikṣvāku, he has come to the world of humans. He will soon awaken to unexcelled, perfect and complete buddhahood. [F.61.a] Let us go and pay homage to him, serve him, respect him, and praise him. The other divine sons who are overcome by their pride will see us paying homage to the Bodhisattva, and they will cast aside their pride, haughtiness, and arrogance. They will also go to pay homage, service, and respect to the Bodhisattva. This will bring lasting purpose, benefit, and happiness to those divine sons, until they attain immortality. The might and prosperity of King Śuddhodana will become renowned. Let us make a true prophecy about the Bodhisattva, and then return.” [113]
44.
atha khalu maheśvaro devaputro dvādaśabhirdevaputraśatasahasraiḥ parivṛtaḥ puraskṛtaḥ sarvakapilavastumahānagaramavabhāsena sphurayitvā yena rājñaḥ śuddhodanasya niveśanaṃ tenopasaṃkrāmat / upasaṃkramya dauvārike nivedya rājñābhyanujñāto rājakulaṃ praviśya bodhisattvasya pādau śirasābhivandyaikāṃsamuttarāsaṅgaṃ kṛtvāṃ anekaśatasahasrakṛtvaḥ pradakṣiṇīkṛtya bodhisattvamaṅke samāropya rājānaṃ śuddhodanamāśvāsayati sma tuṣṭo mahārāja bhava paramaprītaśca / tatkasmāddhetoḥ? yathā mahārāja bodhisattvasya lakṣaṇairanuvyañjanaiśca kāyaḥ samalaṃkṛtaḥ, yathā ca kumāro 'bhibhavati sadevamānuṣāsuralokaṃ varṇena tejasā ca yaśasā lakṣmyā ca, niḥsaṃśayaṃ mahārāja bodhisattvo 'nuttarāṃ samyaksaṃbodhimabhisaṃbhotsyate //
186：為餘天人不解法者，貢高自大不識至真，顯示大道無極至業，若干菩薩威聖超絕咸來供養；以聞見此，增益國王土地功勳，覩說生時聖慧魏魏，觀其真諦莫不發意，往到彼還，所度無極。
187：
After the divine son Maheśvara had said this, he took off for the palace of King Śuddhodana surrounded by 1.2 million divine sons, bathing the entire city of Kapilavastu in light. The gatekeeper informed the king of their arrival, and Maheśvara entered the palace with the king’s permission. He prostrated, touching his head to the Bodhisattva’s feet, drew his robe over one shoulder, and circled the Bodhisattva many hundreds of thousands of times. He then took the Bodhisattva onto his lap and spoke these joyful words to King Śuddhodana: “Great king, you should be supremely delighted! The reason, great king, is that the Bodhisattva’s body is beautifully ornamented with the major and minor marks of a great being, and he outshines the world of gods, humans, and demigods with his color, magnificence, renown, and glory. Great king, it is therefore certain that the Bodhisattva will awaken to unexcelled, perfect and complete buddhahood.” [F.61.b]
45.
iti hi bhikṣavo maheśvaro devaputraḥ sārdhaṃ śuddhāvāsakāyikairdevaputrairbodhisattvasya mahatpūjopasthānaṃ kṛtvā bodhisattvaṃ tattvavyākaraṇena vyākṛtya punarapi svabhavanaṃ prākrāmat //
(Vaidya 80) tatredamucyate -
jātasya tasya guṇasāgarasāgarasya jñātvā sureśvaramarud bruvate udagraḥ /
yasyā sudurlabhaśravo bahukalpakoṭyā hantetha taṃ vrajama pūjayituṃ munīndram // Lal_7.76 //
paripūrṇadvādaśasahasra marudviśuddhā maṇiratnacūḍasamalaṃkṛta iryavantaḥ /
kapilāhvayaṃ puravaraṃ samupetya śīghraṃ dvāri sthitā narapateḥ suvilambacūḍāḥ // Lal_7.77 //
te dvārapālamavadan sumanojñaghoṣāḥ prativedayasva nṛpate bhavanaṃ praviśya /
dauvāriko vacana śrutva gṛhaṃ praviṣṭaḥ prahvaḥ kṛtāñjalipuṭo nṛpatiṃ babhāṣe // Lal_7.78 //
jaya deva nityamanupālaya dīrghamāyuḥ dvāre sthitā vipulapuṇyaviśuddhabhāsaḥ /
maṇiratnacūḍasuvibhūṣita iryavantaḥ paripūrṇacandravadanā śaśinirmalābhāḥ // Lal_7.79 //
chāyāṃ na teṣa nṛpate kvacidapyapaśyan śabdaṃ na caiva caraṇotkṣipaṇe śṛṇomi /
na ca medinīṃ vicarato rajamutkṣipanti tṛptiṃ na yānti ca janāḥ samudīkṣatāṃ vai // Lal_7.80 //
kāyaprabhā suvipulā ca vibhāti teṣāṃ vācā manojña yatha nāsti ha mānuṣāṇām /
gambhiraślakṣṇasuśilā ca suākarā ca śaṅkā hi me suragaṇā na hi te manuṣyāḥ // Lal_7.81 //
varapuṣpamālyaanulepanapaṭṭadāmā pāṇī gṛhītvana udīkṣiṣu gauraveṇa /
niḥsaṃśayaṃ nṛpati draṣṭu kumāramete devādhideva marutāgata pūjanārtham // Lal_7.82 //
(Vaidya 81) rājā niśāmya vacanaṃ paramaṃ udagro gacchā bhaṇāhi praviśantu gṛhaṃ bhavantaḥ /
na hi mānuṣāṇa iyamīdṛśa ṛddhi kāci yatha bhāṣase ca guṇa teṣa yathā ca iryā // Lal_7.83 //
dauvārikaḥ kṛtapuṭo marutaivamāha praviśī bhavanta anujñātu narādhipena /
te hṛṣṭatuṣṭamanaso varamālyahastā gehaṃ praviṣṭa nṛpateramarālayaṃ vā // Lal_7.84 //
dṛṣṭvā ca tāṃ suravarāṃ praviśanta gehaṃ pratyutthito nṛpatirañjali saṃpragṛhya /
saṃvidyayanta ima āsana ratnapādā atrā niṣīdata bhavannanukampya buddhyā // Lal_7.85 //
te mānadarpavigatā sthita āsaneṣu yasyārthi āgata ihā nṛpate śṛṇuṣva /
putrastavātipṛthupuṇyaviśuddhakāyo jātaḥ sujātacaraṇaṃ vaya draṣṭukāmāḥ // Lal_7.86 //
186：於是頌曰：
1)生時德如海，大神妙說是；無數劫難聞，往奉仁中尊。
2)淨天具百千，明珠莊嚴身；悉備威儀往，自投歸至尊。
3)諸天長夜護，住眾德淨門；莊嚴寶瓔珞，色好如月滿。
4)光光不逮聖，聞不及一步；無敢越三界，三界無能當。
5)身演清淨光，言和無能違；識深修善業，天人莫能踰。
6)過名香眾勳，恭敬而奉養；未曾見太子，承事天中天。
7)阿夷便白王，相師欲求見；威儀德神聖，王聞第一喜。
8)門吏啟王入，人尊以聽之；手執華歡喜，神入聖屋宅。
9)其王以見入，即起叉十指；紫金寶脚床，請仁坐此榻。
10)即坐四見達，王問所以來；生子身德具，行真故來見。
187：
Monks, in this way the divine son Maheśvara, together with the many gods of the pure abodes, made offerings to the Bodhisattva and showed him great respect. As they had now given the true prophecy, they returned to their own abodes. On this topic, it is said:
1)Learning of the birth of He Who Has Crossed the Ocean of Qualities, Maheśvara, overjoyed, spoke to the gods: “For many millions of eons, it is so rare even to hear of this; So come, let us go and worship the Lord of Men.”
2)Thus all the twelve thousand pure gods, beautifully ornamented with jeweled crowns, Excellently comported, and with their lovely hair flowing, Quickly traveled to the supreme city of Kapilavastu And stood before the king’s gate. [114]
3)They spoke politely to the gatekeeper: “Go to the palace and make our arrival known to the king.” The gatekeeper went inside as they asked, Joined his palms, and spoke to the king.
4)“Your Majesty, may you always be victorious and live long! Pure luminescent beings with great merit stand by your door, Beautifully ornamented with jeweled crowns and excellent conduct. Their faces are like the full moon; their luster is pure like that of the clear moon.
5)“King, wherever they go, they cast no shadow; When they walk, their steps make no sound. When they step on the earth, they raise no dust, And beings never tire of gazing upon them.
6)“Their bodies radiate great clear light. Their words are beautiful; those of humans cannot compare! Their speech is profound, soft, and melodious. These are not humans; I think they must be gods.
7)“They wait respectfully, each of them holding in his hands The choicest flowers, garlands, unguents, and silk. King, it is certain that they have come To see and worship the Prince, the God of Gods.”
8)The king, hearing these words, was delighted and said, “Go invite them all into the palace. [115] The qualities and behavior you have described, Such miracles are not made by humans.”
9)The gatekeeper joined his palms and spoke to the gods: [F.62.a] “The king invites you all to come inside.” The gods with garlands in their arms were overjoyed And entered the king’s palace, which was similar to the god realm.
10)Seeing these supreme gods enter his palace, The king rose from his seat and joined his palms: “These thrones with jeweled legs have been arranged here. Please, with your great benevolence, kindly take your seats.”
11)Then, without pride or haughtiness, the gods took their seats. “King, please listen to our reason for coming here. A child, whose body is pure and who has great merits, has been born to you; We wish to see his honored person.
46.
asmo vidhijña varalakṣaṇalakṣaṇajñā yeṣāṃ tathā bhavati yā gati yaḥ prayogaḥ /
tatsādhu pārthivavara prajahasva khedaṃ paśyāma lakṣaṇavicitravibhūṣitāṅgam // Lal_7.87 //
sa strīgaṇaiḥ parivṛto nṛpatiḥ prahṛṣṭo gṛhya kumāramasamaṃ jvalanārcivarṇam /
upanāmayan suravarāṃ suvilambacūḍāṃ dvārāttu niṣkramatu kampita trisahasrāḥ // Lal_7.88 //
dṛṣṭvaiva te suravarā krama nāyakasya tāmrā nakhāṃ vimalapatraviśuddhatejā /
te utthitā tvarita rūpavilambacūḍā mūrdhnābhivandiṣu kramāṃ vimalaprabhasya // Lal_7.89 //
yatha lakṣaṇā yatha ca darśita lakṣitā ca yatha puṇyateji śiri mūrdha vilokitaṃ ca / (Vaidya 82)
yatha irya netra vimalāprabha ūrṇakośā niḥsaṃśayaṃ spṛśati bodhi vijitya māram // Lal_7.90 //
te taṃ stuvanti guṇabhūta yathārthadarśī dhyāyī guṇāṃ vigatakleśatamonudasya /
sucireṇa sattvaratanasya hi prādurbhāvo jātījarāmaraṇakleśaraṇaṃjahasya // Lal_7.91 //
ādīpta sarvatribhavaṃ tribhiragnitaptaṃ saṃkalparāgaviṣayāraṇiucchritena /
tvaṃ dharmamegha trisahasra spharitva dhīrā amṛtodakena praśameṣyasi kleśatāpam // Lal_7.92 //
tvaṃ maitravākya karuṇānvita ślakṣṇavākya brahmasvarāracitaghoṣa manojñavāṇi /
trisahasra ājñaparivijñapanī jagasya kṣipraṃ pramuñca bhagavan mahabuddhaghoṣam // Lal_7.93 //
bhagnā kutīrthikagaṇā viparītadṛṣṭiḥ bhavarāgabandhananimagna sthitā bhavāgre /
hetu pratītya bhava śūnya śruṇitva dharmā siṃhasya kroṣṭukagaṇaiva palāyināste // Lal_7.94 //
bhittvā avidyapaṭalaṃ mahakleśadhūmaṃ paryutthitā janataye niyataprakāśe /
jñānārciprajñaprabhavidyuvilokitena sarvaṃ jage vidhamaye mahadandhakāram // Lal_7.95 //
lābhā sulabdha vipulā marumānuṣāṇāṃ yatrodbhavā 'dbhuta ihedṛśi śuddhasattve /
pithitā apāyapatha sphīta marutpathāni bheṣyanti sattvaratanena vibodhakena // Lal_7.96 //
varṣitva divyakusumāṃ kapilāhvaye 'smin kṛtvā pradakṣiṇa stavitva ca gauraveṇa /
buddha subuddha iti vākyamudīrayantaḥ prakrānta te suragaṇā gagane salīlāḥ // Lal_7.97 //
iti // iti śrīlalitavistare janmaparivarto nāma saptamo 'dhyāyaḥ //
186：11)聖明相好備，不知所歸趣；是故煩床坐，唯示嚴相好。
12)此眾圍遶來，家樂上太子；奉敬天示之，出門歎未有。
13)見妙勝導師，紫金覺聖威；即起覩顏貌，稽首離垢光。
14)盡壽見歡喜，威德無見頂；白毛天中跱，成佛降眾魔。
15)嗟歎至真德，消除眾塵勞；寶師子來現，當刈生死垢。
16)三世三垢熾，從相起毒垢；法雨療三千，甘露滅塵勞。
17)慈燈見哀勳，梵音聲柔軟；教告三千界，口宣大法響。
18)壞外學邪逕，眾罪所見縛；因緣不聞空，法勇化小節。
19)滅癡大火煙，淨眾大聖教；見世智慧明，滅眾闇冥識。
20)天人獲善利，及見淨真正；空蓋興天路，人寶無所諍。
21)迦維天雨華，奉禮右繞之；歎佛歎國土，昇虛空還天。
187：
12)“We know the significance of excellent marks; We know what they mean, their course and their application. Thus, sublime king, do not feel sad; We wish to see the one who has these many marks.
13)The king, surrounded by the women of the palace, was filled with joy, And he took the Prince, blazing like a fire, on his lap. The supreme gods, with flowing hair, approached; Just when they emerged from the door, the whole trichiliocosm trembled. [116]
14)When the supreme gods saw the Leader’s feet and nails, Copper colored, stainless, pure, and majestic, Those gods with their flowing hair quickly stood and prostrated, Placing their heads at the feet of the one with stainless brilliance.
15)Because of these marks and the glory that they show, As well as the splendor of merit and the unseen crown of his head, And also because of the light that shines from the tuft of hair on his forehead, It is certain that he will conquer Māra and find awakening.
16)The gods praised the Prince, saying, “He is free from the darkness of disturbing emotions; He is full of qualities and is able to see things, just as they are. This jewel among men has finally appeared— The one who has conquered the enemies of birth, old age, death, and disturbing emotions.
17)“Stirred by objects of desire and imagination, three fires are born,  Setting the three existences ablaze and causing deep torment. [F.62.b] Yet you, a heroic cloud of Dharma, will aid the tormented by filling the trichiliocosm With a rain of the nectar of immortality to calm the suffering of negative emotions.
18)“With a loving voice and soft, compassionate speech, You will call out with the delightful strains of Brahmā’s voice, Heard in all three realms and by all beings. Blessed One, quickly call out with the great speech of a buddha! “
19)You will conquer the evil hordes of non-Buddhists with mistaken views, Who are caught up in worldly desire and who remain on the peak of existence. [117] Hearing your doctrine of emptiness and interdependent causality, They will scatter like jackals before a lion!
20)“You clear away the obscuration of ignorance, the haze of the great disturbing emotions; You appear and manifest for the sake of beings. You, the shining light of wisdom, the light rays of insight, May you dispel the great darkness of all beings with your gaze!
21) “When such an amazing pure being as this appears, Gods and humans acquire a tremendous boon. This precious being, who grants awakening, Will cut the path to the lower realms and open the paths of the gods!”
22)The gods strewed a rain of divine flowers over Kapilavastu, Then they circled and praised the Bodhisattva, Calling out, “This is the Buddha, the excellent Buddha!” Before departing joyfully up through the sky. This concludes the seventh chapter on the birth.
入天祠品第八
1.
devakulopanayanaparivarto 'ṣṭamaḥ /
iti hi bhikṣavo yāmeva rātriṃ bodhisattvo jātastasyāmeva rātryāṃ viṃśati kanyāsahasrāṇi kṣatriyabrāhmaṇanaigamagṛhapatimahāśālakuleṣu jātāḥ / tāśca sarvā mātāpitṛbhirbodhisattvāya dattā upasthānaparicaryāyai / viṃśati ca kanyāsahasrāṇi rājñā śuddhodanena dattāni bodhisattvasyopasthānaparicaryāyai / viṃśati ca kanyāsahasrāṇi mitrāmātyātmajñātisālohitairdattāni bodhisattvasyopasthānaparicaryāyai / viṃśati ca kanyāsahasrāṇi amātyapārṣadyairdattāni bodhisattvasyopasthānaparicaryāyai //
tadā ca bhikṣavo mahallakamahallikāḥ śākyāḥ saṃnipatya rājānaṃ śuddhodanamupasaṃkramyaivamāhuḥ - yatkhalu deva jānīyāḥ - devakulaṃ kumāra upanīyatāmiti / rājā āha - sādhu, upanīyatāṃ kumāraḥ / tena hi maṇḍyatāṃ nagaram / upaśobhyantāṃ vīthicatvaraśṛṅgāṭakāntarāpaṇarathyāmukhāni / apanīyantāmamaṅgalyāḥ kāṇakubjabadhirāndhamūkavisaṃsthitavirūparūpā aparipūrṇendriyāḥ / upanāmyantāṃ maṅgalāni / ghuṣyantāṃ puṇyabheryaḥ / tāḍyantāṃ maṅgalyaghaṇṭāḥ / samalaṃkriyantāṃ puravaradvārāṇi / vādyantāṃ sumanojñatūryatālāvacarāṇi / saṃnipātyantāṃ sarvakoṭṭarājānaḥ / ekībhavantu śreṣṭhigṛhapatyamātyadauvārikapāriṣadyāḥ / yujyantāṃ kanyārathāḥ / upanāmyantāṃ pūrṇakumbhāḥ / saṃnipātyantāmadhīyānā brāhmaṇāḥ / alaṃkriyantāṃ devakulāni / iti hi bhikṣavo yathoktapūrvaṃ sarvaṃ kṛtamabhūt //
186：入天祠品第六
佛告比丘：1)菩薩適生，當爾之時，君子梵志長者二萬婦生，二親歡悅，皆奉菩薩給使左右。爾時白淨王，供給菩薩二萬婇女走使所當；諸家親族二萬婇女，貢上菩薩，大臣百官復有婇女二萬，奉上菩薩；2)尊豪諸釋咸共集會，來至王所，前啟白言：王當知之，宜將太子至於天祠。3)王然可之。皆勅城內掃除衢路，四徼諸道諸曲里巷，莫有不淨不吉之事，瓦石溝坑不淨之地；病疾盲聾勿有惡聲，散華燒香選吉祥音，懸幡繒蓋，莊嚴門戶。
187：入天祠品第八
爾時，佛告諸比丘：1)菩薩生已，諸剎帝利、婆羅門、居士長者，豪富之家二萬童女，皆悉擬為菩薩婇女，王及大臣亦各有二萬童女，擬為菩薩婇女，此等諸女皆與菩薩同日而生。2)是時釋種耆舊詣輸檀王所，白言：大王！今者可將太子謁於天廟以祈終吉。3)王時許之，即遣所司，淨諸城郭鄽肆巷陌，所有盲聾瘖瘂諸根不具，瓦礫糞穢諸不吉祥皆悉除屏，擊福德鼓，扣善相磬，所由之門皆令藻飾。4)又諸福王、長者居士、婆羅門等克期同集，無量婇女車徒騎從，諸吉祥缾香油香水悉令盈滿，婆羅門子夾於衢路，詠吉祥音，諸天祠廟皆悉嚴好，如是等事一切成辦。
Chapter 8 — Going to the Temple
Monks, on the very evening of the Bodhisattva’s birth, there were twenty thousand girls born among the ruling class, the priestly class, the merchants, and the householders, such as the landowners. All of them were offered to the Bodhisattva by their parents to serve and honor him.
King Śuddhodana also gave twenty thousand girls to the Bodhisattva to serve and honor him. His friends, his ministers, his [118] kinfolk, and his blood relatives also offered twenty thousand girls to serve and honor the Bodhisattva. [F.63.a] Finally the members of ministerial assemblies also offered twenty thousand girls to serve and honor the Bodhisattva.
Monks, at that time the male and female elders of the Śākya clan gathered and said to King Śuddhodana: “King, please pay heed. The Prince should now worship in the temple.”
King Śuddhodana replied, “Yes, it would be excellent for him to worship in this way. Therefore let the city be decorated! Ornament the streets, crossroads, intersections, and marketplaces. Send away all hunchbacks and all blind, deaf, and mute people, as well as anyone who is deformed or crippled. Gather everything auspicious! Beat the drums of merit and ring the bells of auspiciousness. Ornament the gates of this excellent city. Play the most pleasant instruments, cymbals, and drums. Assemble all the local lords and gather the merchants, householders, ministers, gatekeepers, and all the local people. Prepare chariots for the girls. Procure brimming vases. Gather the priests who are experts in recitation. Ornately decorate the temples.” Monks, everyone followed the commands issued by the king.
2.
tato rājā śuddhodanaḥ svagṛhaṃ praviśya mahāprajāpatīṃ gautamīmāmantryaivamāha - alaṃkriyantāṃ kumāraḥ devakulamupaneṣyata iti / sādhviti pratiśrutya mahāprajāpatī gautamī kumāraṃ maṇḍayati sma //
tataḥ kumāro maṇḍyamānaḥ prahasitavadano vyapagatabhṛkuṭikaḥ paramamadhurayā vācā mātṛsvasāramevamāha - amba kutrāhamupaneṣyata iti / āha - devakulaṃ putreti / tataḥ kumāraḥ smitamupadarśayan prahasitavadano mātṛsvasāraṃ gāthābhiradhyabhāṣata -
186：王還入後宮，以告大愛道，擁護太子將詣天祠。太子在座即時微笑，面目喜悅，頒宣此言：吾身和安，何緣相將欲詣天祠？太子沐浴，重加大笑，即說偈言：
187：時輸檀王入於後宮，告摩訶波闍波提言：欲將太子往於天廟。并勅宮人並須嚴飾。摩訶波闍波提以諸寶服莊嚴菩薩，是時菩薩熙怡微笑，而作是言：今者見將欲往何處？姨母告言：將太子出，謁於天廟。爾時菩薩，而說偈言：
Then King Śuddhodana went to his home and spoke to Mahāprajāpati Gautamī, saying, “The Prince is to pray in the temple. Ornament him well.”
Mahāprajāpati Gautamī replied, “Of course,” and dressed the Prince lavishly. While the Prince was being dressed, with a slight smile and no hint of annoyance he spoke these pleasant words to his maternal aunt: “Mother, where are you taking me?” She replied, “Son, I am taking you to the temple.” [F.63.b]  The Prince then smiled, laughed, and spoke these verses to his maternal aunt:
3.
jātasya mahyamiha kampita trisahasraṃ śakraśca brahma asurāśca mahoragāśca /
candraśca sūrya tatha vaiśravaṇaḥ kumāro mūrdhnā krameṣu nipatitva namasyayanti // Lal_8.1 //
katamo 'nyu deva mama uttari yo viśiṣṭo yasmin mama praṇayase tvamihādya amba /
devātideva ahu uttamu sarvadevaiḥ devo na me 'sti sadṛśaḥ kuta uttaraṃ vā // Lal_8.2 //
lokānuvartana pratī iti amba yāsye dṛṣtvā vikurvita mamā janatā udagrāḥ / (Vaidya 84)
adhimātru gaurava kariṣyati citrakāraḥ jñāsyanti devamanujā svaya devadevaḥ // Lal_8.3 //
186：
1)初生動三千，釋梵須倫神；日月息天王，來稽頭面禮。
2)何有天過是，將吾到其所；超天天中天，天無比況勝。
3)隨俗來現此，現瑞人歡喜；若干種奉養，過聖天中天。
187：
1)自我初生時，震動三千界，日月及護世，梵釋諸天龍，皆悉下閻浮，俱來頂禮我，
2)何有天相及？將吾造其所。我是天中天，於天中最勝，天無與等者，誰復有能過？
3)隨順世俗故，所以來生此，見我威神力，一切皆欣喜。 是故應知我，獨為天中天。
1)“When I was born, this trichiliocosm trembled. Śakra, Brahmā, the demigods, the mahoragas, [119] Sūrya, and Candra, as well as Vaiśravaṇa and Kumāra, All bowed their heads to my feet and paid homage to me.
2)“What other god is there who is superior to me, Who my mother takes me to worship today? I am superior to all the gods; I am the God of Gods. There is no other god like me, so how could anyone be superior?
3)“Still, mother, I will follow worldly customs; When beings see my miraculous displays, they will be pleased. It will inspire them with great respect, And gods and humans will know that I am the God of Gods.”
4.
iti hi bhikṣavaḥ sarvairvarṇaiḥ stutimaṅgalaiḥ pratyupasthitairaparimitālaṃkārālaṃkṛteṣu vīthicatvaraśṛṅgāṭakāntarāpaṇamukheṣvantaḥpure kumārasya rathamalaṃkṛtya rājā śuddhodano brāhmaṇanaigamaśreṣṭhigṛhapatyamātyakoṭṭarājadauvārikapāriṣadyamitrajñātiparivṛtaḥ puraskṛto dhūpanadhūpitena muktapuṣpābhikīrṇena hayagajarathapattikalilenocchritachatra-dhvajapatākena nānātūryasaṃpravāditena mārgeṇa kumāraṃ gṛhītvā gacchati sma / devatāśata-sahasrāṇi bodhisattvasya rathaṃ vahanti sma / anekāni ca devaputrāpsaraḥkoṭiniyutaśatasahasrāṇi gaganatalagatāni puṣpavarṣāṇyabhipravarṣanti sma / tūryāṇi ca pravādayanti sma /
186：佛告比丘：於時嚴飾諸吉祥業長者梵志，諸郡縣邑尊者居士，妻息侍從大臣散王，門吏令吏親族知識，散華燒香，乘象馬車。
187：佛告諸比丘：如是集會軍眾吉祥讚歎，莊嚴城闕，街衢巷陌鄽肆諸門悉已清淨。時輸檀王自將菩薩乘車而出，與諸婆羅門、剎利、大富長者、居士大臣，及諸國王、釋氏眷屬，前後翊從，燒香散花滿於衢路，象馬車乘軍眾無量，皆悉執持寶幢幡蓋，種種鼓樂歌舞作倡，百千諸天御菩薩車，無量百千那由他天子并天婇女，於虛空中，散眾天花、鼓樂絃歌。
Monks, once the main streets, crossroads, intersections, and markets had been richly ornamented, with praises and benedictions of all kinds posted around the city, a richly ornamented chariot was prepared for the Prince in the inner courtyard. With all auspicious circumstances having been arranged in this manner, King Śuddhodana lifted the Prince onto his lap. Surrounded by priests, townspeople, merchants, householders, ministers, local lords, gatekeepers, local people, friends, and kinfolk, they traveled through the richly ornamented roads, intersections, crossroads, and marketplaces, which were enveloped in the fragrant scent of incense and strewn with flower petals, filled with horses, elephants, chariots, and foot soldiers, with parasols, victory banners, and flags held aloft, and resounding with many instruments. At that time a hundred thousand gods led the Bodhisattva’s chariot. Many hundreds of millions of divine sons and maidens scattered flowers from the sky above and played cymbals.
5.
iti hi rājā śuddhodano mahatā rājavyūhena mahatā rājarddhyā mahatā rājānubhāvena kumāraṃ gṛhītvā devakulaṃ praviśati sma / samanantarapratiṣṭhāpitaśca bodhisattvena dakṣiṇaścaraṇayoḥ kramatalastasmin devakule atha tā acetanyo devapratimāḥ tadyathā - śivaskandanārāyaṇakuberacandrasūryavaiśravaṇaśakrabrahmalokapālaprabhṛtayaḥ pratimāḥ - sarvāḥ svebhyaḥ svebhyaḥ sthānebhyo vyutthāya bodhisattvasya kramatalayornipatanti sma / tatra devamanuṣyaśatasahasrāṇi hīhīkārakilakilāpramukhaiḥ prakṣveḍitaśatasahasrāṇi prāmuñcan / cailavikṣepāṇi cākārṣuḥ / sarvaṃ ca kapilavastumahānagaraṃ ṣaṅvikāraṃ prākampitam / divyāni ca kusumāni prāvarṣan / tūryaśatasahasrāṇi cāghaṭṭitāni praṇeduḥ / yeṣāṃ ca devānāṃ tāḥ pratimāḥ, te sarve svasvarūpamupadarśyemā gāthā abhāṣata -
186：國王侍臣。俱將太子往入天祠適入天祠，因住祠上，諸天形像無有想念，日月諸天、息意天王、釋梵四王，各捨本位尋時來下，五體投地禮菩薩足；諸天人民百千之眾，嘿然歎吒稱揚洪音，歎未曾有，歡喜踊躍；天地大動天雨眾華，百千伎樂不鼓自鳴，諸天形像現其本身，禮菩薩足則在前住，於是頌曰：
187：時輸檀王威力如是詣於天廟。至天廟已，王自抱持菩薩入天廟中，足踰門閫，所有天像皆從座起，迎逆菩薩恭敬禮拜。時眾會中百千天人，皆大歡笑踊躍無量，唱言：善哉，善哉！甚為希有。迦毘羅國六種震動，諸天形像各現本身，而說頌曰：
Monks, King Śuddhodana, accompanied by the great royal procession, splendor, and ceremony, brought the Prince to the temple. As soon as the Bodhisattva placed his right foot in the temple, [F.64.a] the insentient [120] statues of the gods, such as Śiva, Skanda, Nārāyaṇa, Kubera, Candra, Sūrya, Vaiśravaṇa, Śakra, Brahmā, and the guardians of the world, all stood up from their seats and prostrated at the Bodhisattva’s feet. Right then a hundred thousand gods and humans cried out in amazement and delight. The fine city of Kapilavastu trembled in six ways. A rain of divine flowers fell, and a hundred thousand divine instruments sounded without even being played. Then the various statues in the temple all returned to their seats and spoke these verses:
6.
no merū girirāja parvatavaro jātū name sarṣape
no vā sāgara nāgarājanilayo jātū name goṣpade /
candrāditya prabhaṃkarā prabhakarā khadyotake no name
prajñāpuṇyakulodito guṇadharaḥ kasmānname devate // Lal_8.4 //
yadvat sarṣapa goṣpade va salilaṃ khadyotakā vā bhavet
evaṃ ca trisahasra devamanujā ye keci mānāśritāḥ /
merūsāgaracandrasūryasadṛśo loke svayaṃbhūttamo
yaṃ loko hyabhivandya lābha labhate svargaṃ tathā nirvṛtim // Lal_8.5 //
asmin khalu punarbhikṣavo bodhisattvena mahāsattvena devakule praveśe saṃdarśyamāne dvātriṃśatāṃ devaputraśatasahasrāṇāmanuttarāyāṃ samyaksaṃbodhau cittānyutpadyante / ayaṃ bhikṣavo heturayaṃ pratyayo yenopekṣako bodhisattvo bhavati sma devakulamupanīyamāna iti //
iti śrīlalitavistare devakulopanayanaparivarto nāma aṣṭamo 'dhyāyaḥ //
186：1)須彌比芥子，過天龍王變；日月禮螢耶？慧德豈禮敬？三千界自歸，芥子比須彌；
2)牛跡比大海，上尊喻日月。若能禮其尊，功德不可計；各各得安隱，德豐無限量。
3)菩薩入天祠時，三萬二千天子，見顯威德，皆發無上正真道意；以是之故，將菩薩行入於天祠。
187：1)芥子並須彌，牛跡方溟海，日月對螢火，豈足以為倫？我今如芥子，而復同牛跡，亦與螢火等，故我應敬彼。
2)菩薩如日月，亦復同溟海，而與須彌等，不宜恭敬我。福慧及威力，禮者獲大利，若人去憍慢，生天證涅槃。
3)佛告諸比丘：菩薩示現入天廟時，三萬二千天子及無量眾生，發阿耨多羅三藐三菩提心。諸比丘！以是因緣，我時忍可入於天廟。
1) “Mount Meru, the greatest and best of mountains, would never bow down to a mustard seed; The great ocean, the nāga king’s abode, would never bow down to a puddle; The brilliant sun and moon would never bow down before a firefly. So how could the Noble One, with merit and wisdom, bow down before the gods?
2)“The gods and humans of this trichiliocosm Are like mustard seeds, puddles, and fireflies, and yet filled with pride. If the world bows to He Who Is like Mount Meru, the Ocean, the Sun, and the Moon— The self-arisen sublime one of this world—then they would attain heaven and nirvāṇa.” Monks, when the Bodhisattva entered the temple, 3.2 million divine sons gave rise to the intention to attain unexcelled, perfect and complete awakening.
Monks, these are the circumstances and causes related to the Bodhisattva’s equanimity as he was brought to the temple. This concludes the eighth chapter on going to the temple.[121]
寶莊嚴具品第九
1.
(Vaidya 85) ābharaṇaparivarto navamaḥ /
atha khalu bhikṣava udayano nāma brāhmaṇo rājñaḥ purohita udāyinaḥ pitā, sa pañcamātrairbrāhmaṇaśataiḥ parivṛto hastottare citrānakṣatre rājānaṃ śuddhodanamupasaṃkramyaivamāha - yatkhalu devo jānīyādābharaṇāni kumārāya kriyantāmiti / taṃ rājā āha - bāḍham / gāḍhaṃ kriyatāmiti //
tatra rājñā śuddhodanena pañcamātraiśca śakyaśataiḥ pañcamātrāṇyābharaṇaśatāni kāritānyabhūvan / tadyathā - hastābharaṇāni pādābharaṇāni mūrdhābharaṇāni kaṇṭhābharaṇāni mudrikābharaṇāni karṇikāyākeyūrāṇi mekhalāsuvarṇasūtrāṇi kiṅkiṇījālāni ratnajālāni maṇipratyuptāni pādukā nānāratnasamalaṃkṛtā hārāḥ kaṭakā harṣā mukuṭāni / kārayitvā ca puṣyanakṣatrayogenānuyuktena te śākyā rājānaṃ śuddhodanamupasaṃkramyaivamāhuḥ - hanta deva maṇḍyatāṃ kumāra iti / rājā āha - alamalaṃkṛtaśca pūjitaśca bhavadbhiḥ kumāraḥ / mayāpi (kumārasya) sarvābharaṇāni kāritāni / te 'vocan - saptasaptarātriṃdivānyapyasmākamābharaṇāni kumāraḥ kāya ābadhnātu / tato 'smākamamogho vyāyāmo bhaviṣyatīti //
186：時有梵志名曰火炎，於是其父與五百眷屬圍繞，執七寶蓋貢白淨王，口說此言：以供太子。王即受之，召五百釋子，五百瓔珞手脚頭耳，臂著瓔珞，沸宿即時來詣王所而謂王言：宜令太子沐浴澡洗，乃著瓔珞而供養之。王報之曰：我為太子亦作瓔珞。太子著之，七十七日吾乃應義。
187：寶莊嚴具品第九
1)佛告諸比丘：時有大臣名優陀延，其人善閑星曆，與五百眷屬，月離于軫、角宿合時，來至王所，而白王言：請為太子造寶莊嚴具。時王報言：宜令速造。2)五百釋種大臣亦各奉為菩薩造莊嚴具，所謂指環首飾，寶頸耳璫，寶帶瓔珞，寶屐寶鈴，寶鐸金網，如是等莊嚴之具既成就已，而弗沙星正與月合。3)是時諸釋眷屬持此寶具，詣於王所，各言：大王！我等所造莊嚴之具，願上太子。王言：且待，汝等先以種種供養，我今亦為太子造莊嚴具。4)諸釋眷屬重白王言：我等所獻豈異，常得莊嚴。太子但許各為七日御用，是所願耳。
Chapter 9 — The Ornaments
Monks, at the time of the constellation of Citrā, after the constellation of Hasta had passed, the chief priest of the king, who was called Udayana, the father of Udāyin, [F.64.b] went before King Śuddhodana surrounded by some five hundred priests and said, “Your Majesty, please know that it is now proper for ornaments to be made for the Prince.” The king replied, “Very well, then do it.”
At that time King Śuddhodana had five hundred types of ornaments made by five hundred Śākyas. He commissioned bracelets, anklets, crowns, necklaces, rings, earrings, armbands, golden belts, golden threads, nets of bells, nets of gems, shoes bedecked with jewels, garlands adorned with various gems, jeweled bangles, chokers, and diadems. When the ornaments were completed the Śākyas went before King Śuddhodana at the time of the constellation of Puṣya and said, “King, please ornament the Prince.”
The king replied, “It is better if you ornament the Prince and make these offerings to him, since I have commissioned the ornaments for the Prince.”
They replied, “The Prince should wear these ornaments that we have made for seven days and nights. This will make our efforts meaningful.”
2.
tatra rātrau vinirgatāyāmāditya udite vimalavyūhanāmodyānaṃ tatra bodhisattvo nirgato 'bhūt / tatra mahāprajāpatyā gautamyā bodhisattvo 'ṅke gṛhīto 'bhut / aśītiśca strīsahasrāṇi pratyudgamya bodhisattvasya vadanaṃ prekṣante sma / daśa ca kanyāsahasrāṇi pratyudgamya bodhisattvasya vadanaṃ prekṣante sma / pañca ca brāhmaṇasahasrāṇi pratyudgamya bodhisattvasya vadanaṃ prekṣante sma / tatra yāni bhadrikeṇa śākyarājenābharaṇāni kāritānyabhūvan, tāni bodhisattvasya kāye ābadhyante sma / tāni samanantarābaddhāni bodhisattvasya kāyaprabhayā jihmīkṛtānyabhūvan, na bhāsante sma, na tapanti sma, na virocanti sma / tadyathāpi nāma jāmbūnadasya suvarṇasya purato masipiṇḍa upanikṣipto na bhāsati na tapati na virocate, evameva tānyābharaṇāni bodhisattvasya kāyaprabhayāspṛṣṭāni na bhāsante na tapanti na virocante sma / evaṃ yā yā ābharaṇavikṛtirbodhisattvasya kāya ābadhyate sma, sā sā jihmībhavati sma tadyathāpi nāma masipiṇḍaḥ //
tatra vimalā nāmodyānadevatā sā audārikamātmabhāvamabhisaṃdarśya purataḥ sthitvā rājānaṃ śuddhodanaṃ taṃ ca mahāntaṃ śākyagaṇaṃ gāthābhirabhibhāṣate sma -
186：過此夜已，其日月初有一遊觀，名離垢淨，菩薩出觀，其大愛道抱將來出，八萬婇女來迎菩薩，稽首為禮。諸釋一萬人奉迎菩薩，五千梵志亦復奉迎，其諸釋種作眾瓔珞奉菩薩者，令菩薩著。適被在身，即時闇冥，菩薩威光令無有耀，猶如墨聚在紫金邊。有一長者名曰離垢，服上好妙英住菩薩前。時白淨王及諸釋種以偈讚曰：
187：1)至於明旦，摩訶波闍波提往無垢光明園，以諸寶具嚴飾菩薩，懷抱捧接至於園中。2)時有八萬四千婇女迎候菩薩，有一萬童女觀瞻菩薩，有一萬釋種童女敬仰菩薩，有五千婆羅門讚歎菩薩，如是等欽望之心皆無厭倦。3)時有釋種名跋陀羅，以諸所造寶莊嚴具，衣著菩薩。當爾之時菩薩身光，暎奪眾寶所有光彩悉不復現，譬如聚墨對閻浮檀金。4)爾時園中有神，名曰離垢，即現其形，於輸檀王及諸釋種前，說偈讚曰：
At dawn, as the sun rose, the Bodhisattva entered the park known as Stainless Array, where Mahāprajāpatī Gautamī took him onto her lap. Eighty thousand women welcomed the Bodhisattva and gazed at his countenance. Ten thousand girls welcomed the Bodhisattva and gazed at his countenance. Ten thousand Śākyas welcomed the Bodhisattva and gazed at his countenance. Five thousand priests also arrived and [122] gazed at the Bodhisattva’s countenance. [F.65.a] Then the ornaments that had been commissioned by the gracious king of the Śākyas were fastened onto the Bodhisattva’s body. As soon as the ornaments were placed on the Bodhisattva’s body, the radiance of his body eclipsed their luster. They did not glitter or gleam, and they lost all their shine. They were just like a lump of coal that is placed next to gold from the Jambū River—it also does not glitter, gleam, or shine. In the same way, when the ornaments were struck by the light radiating from the Bodhisattva’s body, they lost all their glitter, gleam, and shine. And thus it was that any ornament that was placed on the Bodhisattva’s body lost its luster, like a lump of soot thrown before gold from the Jambū River. Then the goddess of the pleasure grove, Vimala, revealed her vast body before the king and the group of Śākyas, and spoke these verses to them:
3.
sarveyaṃ trisahasra medinī sanagaranigamā pūrṇā kāñcanasaṃcitā bhavet surucira vimalā /
(Vaidya 86)
ekā kākiṇi jāmbukāñcane bhavati upahatā nā bhāsī itaraḥ sa kāñcana prabhasirirahitaḥ // Lal_9.1 //
jāmbūkāñcanasaṃnibhā punarbhavet sakara iya mahī
rome ābha pramukta nāyake hirisiribharite /
nā bhāsī na tapī na śobhate na ca prabhavati
ābhāye sugatasya kāyi no bhavati yatha masiḥ // Lal_9.2 //
sve tejena ayaṃ svalaṃkṛto guṇaśatabharito
no tasyābharaṇā virociṣū suvimalavapuṣaḥ /
candrasūryaprabhāśca jyotiṣā tatha maṇijvalanāḥ
śakrabahmaprabhā na bhāsate purata śirighane // Lal_9.3 //
yasyā lakṣaṇi kāyu citritaḥ purimaśubhaphalaiḥ
kiṃ tasyābharaṇebhiritvaraiḥ parakṛtakaraṇaiḥ /
apanethā bharaṇā ma heṭhatā abudha budhakaraṃ
nāyaṃ kṛttimabhūṣaṇārthika paramamatikaraḥ // Lal_9.4 //
ceṭasyābharaṇāni dethime surucira vimalā
sahajāto ya subhūṣi chandako nṛpatikulaśubhe /
tuṣṭā śākiya vismitāśca abhavanpramuditamanaso
vṛddhiḥ śākyakulanandasya cottamā bhaviṣyati vipulā // Lal_9.5 //
ityuktvā sā devatā bodhisattvaṃ divyaiḥ puṣpairabhyavakīrya tatraivāntaradhāt //
// iti śrīlalitavistare ābharaṇaparivarto nāma navamo 'dhyāyaḥ //
186：嚴三千世界，遍布清淨寶；皆為紫磨金，不及此光明。
雖有紫磨金，不如一毛光；明耀消諸光，在聖邊如墨。
以道德莊嚴，瓔珞奄無耀；日月明珠光，釋梵明不及。
宿相好嚴身，寶英安能勝？莊嚴莫如佛，蔽嚴不及度。
道嚴淨安明，適生嚴種姓；演光眾歡喜，長蓋其種族。
187：
假使三千界，滿中盛真金，閻浮金一銖，暎之即無色。
假使閻浮金，充滿三千界，菩薩一毛光，暎之亦無色    
光明甚圓滿，百福相莊嚴，如是清淨身，豈資於外好？
日月星珠彩，梵釋諸天光，若對菩薩身，皆悉不能現。
由先淨業感，眾相自莊嚴，不待下劣人，所奉莊嚴具。
應屏汝所獻，莊嚴眾珍寶，汝自以為美；菩薩無所求，
非菩薩所須，宜持賜車匿。天神說偈已，忽然而不現。王及諸釋種，深生希有心，踊躍歡喜言：釋氏當興盛。
1)“Even if the entire trichiliocosm with its cities and towns Were filled with stainless and beautiful gold, A single coin of gold from the Jambū River would steal its splendor, Leaving the other gold bereft of glory and brilliance.
2)“Even if this entire earth were filled with gold from Jambudvīpa, The light radiating from the pores of the Glorious Guide would outshine it. It would not shine or gleam, but lose its beauty and glow; Before the Blissful Protector, it would appear just like soot.
3)“He is brimming with hundreds of qualities, adorned by his own magnificence; Not beautified by ornaments, his body is perfectly stainless. [123] The glows of the sun and moon, the stars, jewels, fire, Śakra, and Brahmā are no longer bright in front of his intense glory.
4)“His body is adorned with signs, the result of previous virtue, So why would he need ordinary ornaments made by someone else? Remove the ornaments! Do not disturb the One Who Makes the Foolish Wise— He, who brings supreme knowledge, does not wear artificial ornaments!
5)“Chanda was born at the same time as the son of the kingdom; Give these beautiful spotless jewels to him, the servant.” [F.65.b] Reflecting that the Śākya clan would flourish and become supreme, The Śākyas were delighted and amazed.
Having spoken these words, the goddess scattered divine flowers over the Bodhisattva and disappeared. This concludes the ninth chapter on the ornaments.
示書品第十
1.
(Vaidya 87) lipiśālāsaṃdarśanaparivarto daśamaḥ /
iti hi bhikṣavaḥ saṃvṛddhaḥ kumāraḥ / tadā māṅgalyaśatasahasraiḥ lipiśālāmupanīyate sma daśabhirdārakasahasraiḥ parivṛtaḥ puraskṛtaḥ, daśabhiśca rathasahasraiḥ khādanīyabhojanīyasvādanīyaparipūrṇairhiraṇyasuvarṇaparipūrṇaiśca / yena kapilavastuni mahānagare vīthicatvararathyāntarāpaṇamukheṣvabhyavakīryate sma abhiviśrāmyante / aṣṭābhiśca tūryaśatasahasraiḥ praghuṣyamāṇairmahatā ca puṣpavarṣeṇābhipravarṣatā vitardiniryūhatoraṇagavākṣaharmyakūṭāgāraprāsādataleṣu kanyāśatasahasrāṇi sarvālaṃkārabhūṣitāḥ sthitā abhūvan / bodhisattvaṃ prekṣamāṇāḥ kusumāni ca kṣipanti sma / aṣṭau ca marutkanyāsahasrāṇi vigalitālaṃkārābharaṇālaṃkṛtāni ratnabhadraṃkareṇa gṛhītāni mārgaṃ śodhayantyo bodhisattvasya purato gacchanti sma / devanāgayakṣagandharvāsuragaruḍakinnaramahoragāścārdhakāyikā gaganatalātpuṣpapaṭṭadāmānyabhipralambayanti sma / sarve ca śākyagaṇāḥ śuddhodanaṃ rājānaṃ puraskṛtya bodhisattvasya purato gacchanti sma / anenaivaṃrūpeṇa vyūhena bodhisattvo lipiśālāmupanīyate sma //
samanantarapraveśitaśca bodhisattvo lipiśālām / atha viśvāmitro nāma dārakācāryo bodhisattvasya śriyaṃ tejaścāsahamāno dharaṇitale niviṣṭo 'dhomukhaḥ prapatati sma / taṃ tathā prapatitaṃ dṛṣṭvā śubhāṅgo nāma tuṣitakāyiko devaputro dakṣiṇena karatalena parigṛhyotthāpayati sma / utthāpya ca gaganatalastho rājānaṃ śuddhodanaṃ taṃ ca mahāntaṃ janakāyaṃ gāthābhirabhyabhāṣat -
186：普曜經現書品第七
佛告比丘：1)爾時太子厥年七歲，興顯無數百千吉祥，一萬童子、一萬女子，一萬車乘載若干種饌、具足眾寶，至迦夷國置四徼里，諸街曲頭作眾伎樂；在諸樹間，莊嚴棚閣軒牕門牖，其諸婇女文飾瓔珞，而處其上散華燒香；2)八千婇女淨治道路，奉迎菩薩。3)諸天龍神及揵沓和，在虛空中各各異形，散華燒香垂珠幡綵，一切眾釋前後導從白淨王俱，行迎菩薩。4)菩薩乘羊車將詣書師，適入書堂欲見其師，師名選友，時見威神光曜，不能堪任，即僻墮地。5)兜術天上有一天子名曰清淨，即前牽手令從地起，置於座上，在大眾前，說此偈言：
187：示書品第十
佛告諸比丘：1)菩薩年始七歲，是時以備百千吉祥威儀之事，欲將菩薩往詣學堂，十千童男、一萬童女圍遶翊從，車一萬乘載以珍羞并諸寶物，於迦毘羅城四衢道中及諸鄽里，處處散施，復有百千音樂同時俱作雨眾天花，復有無量百千婇女，眾寶瓔珞莊嚴其身。或在樓閣軒檻，或處殿堂窓牖瞻望菩薩，以眾妙花，而遙散之。2)復有百千天諸婇女，莊嚴其身，各執寶缾盛以香水，於前灑道。3)天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅摩、睺羅伽等，各於虛空出現半身，手執花鬘瓔珞珠寶，垂懸其上。一切釋種前後圍遶，隨輸檀王，而將菩薩詣於學堂。4)爾時菩薩將昇學堂，博士毘奢蜜多，見菩薩來，威德無上，自顧不任為菩薩師，生大慚懼迷悶躃地。5)時兜率天子名曰妙身，扶之令起安置座上，身昇虛空，而說頌曰：
Chapter 10 — The Demonstration at the Writing School Monks, when the young child had grown a little older, he was taken to school. He went there amid hundreds of thousands of auspicious signs, and he was surrounded and attended by tens of thousands of boys, along with ten thousand carts filled with hard food, soft food, and condiments, and ten thousand carts filled with gold coins and gems. These were distributed in the streets and road junctions, and the entrances to the markets of the city of Kapilavastu. At the same time a symphony of eight hundred thousand cymbals was sounded, and a heavy rain of flowers fell.
Hundreds of thousands of girls, adorned with all kinds of jewelry, perched themselves on the balconies, turrets, arches, windows, [124] upper stories, and roofs of the homes. Gazing at the Bodhisattva, they tossed flowers. There were also eight thousand divine maidens, who were adorned with loose hanging jewelry and carried bhadraṁkara gems. They went ahead of the Bodhisattva, cleansing his way. Gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas revealed the upper halves of their bodies, and festooned wreaths of flowers and woven silk from the sky. All the Śākya factions, with King Śuddhodana leading the way, went ahead of the Bodhisattva. With such an array as this, the Bodhisattva was taken to school.
As soon as the Bodhisattva arrived in school, the schoolmaster, who was called Viśvāmitra, was unable to withstand the Bodhisattva’s splendor and radiance, and prostrated to him face-down on the ground. [F.66.a] A divine son from the Heaven of Joy called Śubhāṇga saw the schoolmaster collapsed on the ground and, grabbing him with his right hand, raised him up. Suspended in the sky, Śubhāṇga then said the following verses to King Śuddhodana and the crowd:
2.
śāstrāṇi yāni pracalanti manuṣyaloke saṃkhyā lipiśca gaṇanāpi ca dhātutantram /
ye śilpayoga pṛthu laukika aprameyāḥ teṣveṣu śikṣitu purā bahukalpakoṭyaḥ // Lal_10.1 //
kiṃ tū janasya anuvartanatāṃ karoti lipiśālamāgatu suśikṣitu śiṣyaṇārtham /
paripācanārtha bahudāraka agrayāne anyāṃśca sattvanayutānamṛte vinetum // Lal_10.2 //
lokottareṣu catusatyapathe vidhijño hetupratītyakuśalo yatha saṃbhavanti /
yatha cānirodhakṣayu saṃsthitu śītibhāvaḥ tasminvidhijña kimatho lipiśāstramātre // Lal_10.3 //
netasya ācariya uttari vā triloke sarveṣu devamanujeṣvayameva jeṣṭhaḥ / (Vaidya 88)
nāmāpi teṣa lipināṃ na hi vittha yūyaṃ yatreṣu śikṣitu purā bahukalpakoṭyaḥ // Lal_10.4 //
so cittadhāra jagatāṃ vividhā vicitrā ekakṣaṇena ayu jānati śuddhasattvaḥ /
adṛśyarūparahitasya gatiṃ ca vetti kiṃ vā puno 'tha lipino 'kṣaradṛśyarūpām // Lal_10.5 //
ityuktvā sa devaputro bodhisattvaṃ divyaiḥ kusumairabhyarcya tatraivāntardadhe / tatra dhātryaśca ceṭīvargāśca sthāpitā abhūvan / pariśeṣāḥ śākyāḥ śuddhodanapramukhāḥ prakrāmantaḥ //
186：1)現世釋中生，在俗學伎術；計挍及書疏，無數劫已了。
2)救眾生故現，博學示入師；度無數童子，惠眾入甘露。
3)度世解四諦，了報應因緣；有成必滅盡，況今此書堂。
4)於三世最明，天人第一尊；書堂化若干，無數劫學斯。
5)眾生心多念，真聖專知本；是色其無念，立或化貪形。
187：1)所有世間眾伎藝，於無量劫已修習，
2)為欲成熟諸童子，隨順俗法昇學堂。    
3))復欲調伏諸眾生，令入大乘真實法，
4)善解因緣知四諦，能滅諸有得清涼。    
5)天中之天為最尊，施甘露者無能勝，
6)一切眾生心行異，於一念中悉能知。
7)寂滅之法猶能悟，況復文字而須學？    
8)爾時天子說此偈已，即以天妙香花供養菩薩，忽然不現。
9)時輸檀王勅諸童子及諸保母，瞻侍菩薩，王還本宮。
1)“Whatever topics of knowledge are circulating in this world of humans— Numbers, scripts, mathematics, the permutations of the elements, And all the immeasurable mundane techniques of craftsmanship— This child already learned these things many tens of millions of eons ago.
2)“Nonetheless he acts solely in harmony with people. The Well-Instructed One thus came to school for the sake of instruction, In order to mature many children for the Highest Vehicle 91 And to bring a myriad other beings to immortality. [125]
3)“He knows the way of the path of the transcendent four truths. He is adept in how things arise based on causes, And how the cessation and termination of conditioned existence leads to the calm state. When he knows all that, how could he not know the subject of scripts?
4)“There is no master superior to him throughout the three worlds; Among all gods and humans, he alone is foremost. All of you do not know even the names of the scripts That he has learned before, many tens of millions of eons ago.
5)“This pure being knows in a single instant The manifold, diverse thoughts of beings. When he knows such invisible and formless things, Why mention the visible forms of scripts?”
When he had spoken these verses, the divine son honored the Bodhisattva with celestial flowers and immediately thereafter disappeared.  The nannies and the entourage of maids were asked to stay at the school, while the remaining Śākyas, headed by Śuddhodana, departed.
3.
atha bodhisattva uragasāracandanamayaṃ lipiphalakamādāya divyārṣasuvarṇatirakaṃ samantānmaṇiratnapratyuptaṃ viśvāmitramācāryamevamāha - katamāṃ me bho upādhyāya lipiṃ śikṣāpayasi / brāhmīkharoṣṭīpuṣkarasāriṃ aṅgalipiṃ vaṅgalipiṃ magadhalipiṃ maṅgalyalipiṃ aṅgulīyalipiṃ śakārilipiṃ brahmavalilipiṃ pāruṣyalipiṃ drāviḍalipiṃ kirātalipiṃ dākṣiṇyalipiṃ ugralipiṃ saṃkhyālipiṃ anulomalipiṃ avamūrdhalipiṃ daradalipiṃ khāṣyalipiṃ cīnalipiṃ lūnalipiṃ hūṇalipiṃ madhyākṣaravistaralipiṃ puṣpalipiṃ devalipiṃ nāgalipiṃ yakṣalipiṃ gandharvalipiṃ kinnaralipiṃ mahoragalipiṃ asuralipiṃ garuḍalipiṃ mṛgacakralipiṃ vāyasarutalipiṃ bhaumadevalipiṃ antarīkṣadevalipiṃ uttarakurudvīpalipiṃ aparagoḍānīlipiṃ pūrvavidehalipiṃ utkṣepalipiṃ nikṣepalipiṃ vikṣepalipiṃ prakṣepalipiṃ sāgaralipiṃ vajralipiṃ lekhapratilekhalipiṃ anudrutalipiṃ śāstrāvartāṃ gaṇanāvartalipiṃ utkṣepāvartalipiṃ nikṣepāvartalipiṃ pādalikhitalipiṃ dviruttarapadasaṃdhilipiṃ yāvaddaśottarapadasaṃdhilipiṃ madhyāhāriṇīlipiṃ sarvarutasaṃgrahaṇīlipiṃ vidyānulomāvimiśritalipiṃ ṛṣitapastaptāṃ rocamānāṃ dharaṇīprekṣiṇīlipiṃ gaganaprekṣiṇīlipiṃ sarvauṣadhiniṣyandāṃ sarvasārasaṃgrahaṇīṃ sarvabhūtarutagrahaṇīm / āsāṃ bho upādhyāya catuṣṣaṣṭīlipīnāṃ katamāṃ tvaṃ śiṣyāpayiṣyasi?
186：爾時菩薩與諸釋童俱住，菩薩手執金筆栴檀書隸，眾寶明珠成其書狀，侍者送之。問師選友：今師何書而相教乎？其師答曰：以梵佉留而相教耳，無他異書。菩薩答曰：其異書者有六十四，今師何書正有二種。師問：其六十四書皆何所名？太子答曰：梵書(一)佉留書(二)佛迦羅書(三)安佉書(四)曼佉書(五)安求書(六)大秦書(七)護眾書(八)取書(九)半書(十)久與書(十一)疾堅書(十二)陀比羅書(十三)夷狄塞書(十四)施與書(十五)康居書(十六)最上書(十七)陀羅書(十八)佉沙書(十九)秦書(二十)匈奴書(二十一)中間字書(二十二)維耆多書(二十三)富沙富書(二十四)天書(二十五)龍書鬼書(二十六)揵沓和書(二十七)真陀羅書(二十八)摩休勒書(二十九)阿須倫書(三十)迦留羅書(三十一)鹿輪書(三十二)言善書(三十三)天腹書(三十四)風書(三十五)降伏書(三十六)北方天下書(三十七)拘那尼天下書(三十八)東方天下書(三十九)舉書(四十)下書(四十一)要書(四十二)堅固書(四十三)陀阿書(四十四)得晝書(四十五)厭舉書(四十六)無與書(四十七)轉數書(四十八)轉眼書(四十九)閉句書(五十)上書(五十一)次近書(五十二)乃至書(五十三)度親書(五十四)中御書(五十五)悉滅音書(五十六)電世界書(五十七)馳又書(五十八)善寂地書(五十九)觀空書(六十)一切藥書(六十一)善受書(六十二)攝取書(六十三)皆響書(六十四)。太子謂師：是六十四書，欲以何書而相教乎？
187：菩薩爾時手執天書栴檀之簡，塗以天香摩尼明璣以為嚴飾，而問師言：有梵寐書、佉盧虱底書、布沙迦羅書、央伽羅書、摩訶底書、央瞿書、葉半尼書、婆履迦書、阿波盧沙書、沓毘羅書、罽羅多書、多瑳那書、郁伽羅書、僧祇書阿跋牟書、阿奴盧書、達羅陀書、可索書支那書、護那書、末提惡剎羅書、蜜怛羅書、弗沙書、提婆書、那伽書、夜叉書、乾闥婆書、摩睺羅書、阿修羅書、迦婁羅書、緊那羅書、密履伽書、摩瑜書、暴磨提婆書、安多力叉提婆書、拘耶尼書、欝單越書、弗婆提書、沃憇婆書、匿憩波書、般羅憩波書、婆竭羅書、跋闍羅書、戾佉鉢羅底隷書、毘憩波書、安奴鉢度多書、舍薩多婆書、竭膩那書、嗚差波書、匿差波書、波陀戾佉書、地烏怛散地書、夜婆達書、鉢陀散地書、末提訶履尼書、薩婆多增伽訶書、婆尸書、比陀阿奴路摩書、尼師答多書、乎盧支磨那書、陀羅尼閉瑳書、伽伽那必利綺那書、薩婆沃殺地儞產陀書、娑竭羅僧伽訶書、薩婆部多睺婁多書。如上所說六十四書，欲以何書而相教乎？
The Bodhisattva took up a writing board made of sandalwood. It was decorated with flecks of divine gold of prime quality and studded with precious gems on all sides. He then addressed the master Viśvāmitra: “Which script, O master, will you be teaching me? [F.66.b] Will it be the Brāhmī script, the Kharoṣṭī script, or the Puṣkarasāri script? Will it be the Aṅga script, the Vaṅga script, the Magadha script, the Maṅgalya script, the Aṅgulīya script, the Śakāri script, the Brahmavali script, the Pāruṣya script, the Drāviḍa script, the Kirāta script, the Dākṣiṇya script, the Ugra script, the Saṁkhyā script, the Anuloma script, the Avamūrdha script, [126] the Darada script, the Khāṣya script, the Cīna script, the Lūna script, the Hūṇa script, the Madhyākṣaravistara script, the Puṣpa script, the Deva script, the Nāga script, the Yakṣa script, the Gandharva script, the Kiṃnara script, the Mahoraga script, the Asura script, the Garuḍa script, the Mṛgacakra script, the Vāyasaruta script, the Bhaumadeva script, the Antarīkṣadeva script, the Uttarakurudvīpa script, the Aparagoḍānī script, the Pūrvavideha script, the Utkṣepa script, the Nikṣepa script, the Vikṣepa script, the Prakṣepa script, the Sāgara script, the Vajra script, the Lekhapratilekha script, the Anudruta script, the Śāstrāvarta script, the Gaṇanāvarta script, the Utkṣepāvarta script, the Nikṣepāvarta script, the Pādalikhita script, the Dviruttarapadasaṁdhi script, the Yāvaddaśottarapadasaṁdhi script, the Madhyāhāriṇī script, the Sarvarutasaṁgrahaṇī script, the Vidyānulomāvimiśrita script, the Ṛṣitapastapta script, the Rocamāna script, the Dharaṇīprekṣiṇī script, [F.67.a] the Gaganaprekṣiṇī script, the Sarvauṣadhiniṣyanda script, the Sarvasārasaṁgrahaṇī script, or the Sarvabhūtarutagrahaṇī script? Master, which of those sixty-four scripts will you teach me?”
4.
atha viśvāmitro dārakācāryo vismitaḥ prahasitavadano nihatamānamadadarpa imāṃ gāthāmabhāṣata -
āścaryaṃ śuddhasattvasya loke lokānuvartino /
śikṣitaḥ sarvaśāstreṣu lipiśālāmupāgataḥ // Lal_10.6 //
yeṣāmahaṃ nāmadheyaṃ lipīnāṃ na prajānami /
tatraiṣa śikṣitaḥ santo lipiśālāmupāgataḥ // Lal_10.7 //
vaktraṃ cāsya na paśyāmi mūrdhānaṃ tasya naiva ca /
śiṣyayiṣye kathaṃ hyenaṃ lipiprajñāya pāragam // Lal_10.8 //
(Vaidya 89) devadevo hyatidevaḥ sarvadevottamo vibhuḥ /
asamaśca viśiṣṭaśca lokeṣvapratipudgalaḥ // Lal_10.9 //
asyaiva tvanubhāvena prajñopāye viśeṣataḥ /
śikṣitaṃ śiṣyayiṣyāmi sarvalokaparāyaṇam // Lal_10.10 //
186：時師選友歡然悅豫，棄捐自大，說是偈言：
1)難及真淨尊，在世興悲哀；悉學一切典，現入書教中。
2)咸宣諸書名，吾不知本末；皆達此眾書，故復示入學。
3)不敢觀其頂，惟覩人禮拜；云何令大聖，宣諸書眾數？
4)天中天過天，諸天中最上；至尊無等倫，在世不可喻。
5)以是威神故，嚴淨用善權；誰能及清明，皆度諸世間。
187：是時毘奢蜜多聞所未聞，歡喜踊躍自去貢高，而說頌曰：
1)希有清淨勝智人，已自該通一切法，
2)示入學堂從下問，所說書名昔未聞。
3)無見頂相極尊高，面貌威嚴莫能視，
4)智慧神力最第一，當以善巧教詔我。    
5)顧己微淺焉能學，徒聽書名實未知，
6)是為最上天中天，於世間中無有二。
The schoolmaster Viśvāmitra was amazed, and he smiled. Setting aside pride, conceit, and arrogance, he replied with the following verses:
1)“How wonderful! Even though the Pure Being Is learned in all topics in the world, He follows the conventions of the world. Thus he has come to school.
2)“He has learned scripts Even the names of which I have not heard, Yet he has come to school.
3)“I see his face, But the crown of his head is invisible. If he has mastered the knowledge of scripts, How can I teach him?
4)“This god, great god of gods, Supreme divine scholar among all gods, Is superior and without equal. No person in the world is comparable to him. [127]
5)“Only because of his unparalleled expertise In applying knowledge and means, Will I teach this learned being— The final refuge of all beings.”
5.
iti hi bhikṣavo daśa dārakasahasrāṇi bodhisattvena sārdhaṃ lipiṃ śiṣyante sma / tatra bodhisattvādhisthānena teṣāṃ dārakāṇāṃ mātṛkāṃ vācayatāṃ yadā akāraṃ parikīrtayanti sma, tadā anityaḥ sarvasaṃskāraśabdo niścarati sma / ākāre parikīrtyamāne ātmaparahitaśabdo niścarati sma / ikāre indriyavaikalyaśabdaḥ / īkāre ītibahulaṃ jagaditi / ukāre upadravabahulaṃ jagaditi / ūkāre ūnasattvaṃ jagaditi / ekāre eṣaṇāsamutthānadoṣaśabdaḥ / aikāre airyāpathaḥ śreyāniti / okāre oghottaraśabdaḥ / aukāre aupapādukaśabdaḥ /
186：時一萬童子，與菩薩俱在師所學，見菩薩威德建大聖慧，分別書字而宣之曰：
1)其言無者，宣於無常、苦、空、非我之音。
2)其言欲者，出淫、怒、癡諸貪求音。
3)其言究者，出悉本末真淨之音。
4)其言行者，出無數劫奉修道音。
5)其言不者，出不隨眾離名色之音。
6)其言亂者，出除濁源生死淵音。
7)其言施者，出布施、戒、慧明正音。
8)其言縛者，出解刑獄考治行音。
9)其言燒者，出燋燒罪塵勞欲音。
10)其言信者，出信、精進、定、智慧音。
187：佛告諸比丘：爾時有十千童子，而與菩薩俱在師前，同學字母
1)唱阿字時，出一切諸行無常聲；
2)唱長阿字時，出自利利他聲；
3)唱伊字時，出諸根本廣大聲；
4)唱伊字時，出一切世間眾多病聲；
5)唱烏(上聲)字時，出世間諸惱亂事聲；
6)唱烏字時，出諸世間一切眾生智慧狹劣聲；
7)唱翳字時，出所希求諸過患事聲；
8)唱愛字時，出勝威儀聲；
9)唱烏字時，出死曝流到彼岸聲；
10)唱懊字時，出皆化生聲；
Monks, then the schoolmaster taught writing to the Bodhisattva, along with ten thousand other children. However, through the power of the Bodhisattva, as the schoolmaster was saying the alphabet to the children, he did it in the following manner:
1)When he said the letter a, out came the statement: “Every composite phenomenon is impermanent (anityaḥ sarvasaṁskāraḥ).”
2)When he said the letter ā, out came the statement: “Beneficial to self and others (ātmaparahita).”
3)When he said the letter i, out came the statement: “The vast development of the senses (indriyavaipulya).”
4)When he said the letter ī, out came the statement: “The world is riddled with plague (ītibahulaṁ jagat).”
5)When he said the letter u, out came the statement: “The world is rife with misfortune (upadravabahulaṁ jagat).”
6)When he said the letter ū, out came the statement: “The world is of little substance (ūnasattvaṁ jagat).”
7)When he said the letter e, out came the statement: “Faults come from desire (eṣaṇāsamutthānadoṣa).”
8)When he said the letter ai, out came the statement: “The noble path is virtuous  (airyāpathaḥ śreyāniti).”
9)When he said the letter o, out came the statement: “The stream has been forded (oghottara).” [F.67.b]
10)When he said the letter au, out came the statement: “Spontaneously generated (aupapāduka).”
6.
aṃkāre amoghotpattiśabdaḥ / aḥkāre astaṃgamanaśabdo niścarati sma / kakāre karmavipākāvatāraśabdaḥ / khakāre khasamasarvadharmaśabdaḥ / gakāre gambhīradharmapratītyasamutpādāvatāraśabdaḥ / ghakāre ghanapaṭalāvidyāmohāndhakāravidhamanaśabdaḥ / ṅakāre 'ṅgaviśuddhiśabdaḥ / cakāre caturāryasatyaśabdaḥ / chakāre chandarāgaprahāṇaśabdaḥ / jakāre jarāmaraṇasamatikramaṇaśabdaḥ /
186：11)其言殊者，出超越聖無上道音。
12)其言如者，出於如來無所壞音。
13)其言寂者，出觀寂然法惔怕音。
14)其言沒者，出消瞋厭諍訟之音。
15)其言作者，出罪福報從行受音。
16)其言智者，出一切智慧無壞音。
17)其言魔者，出降魔力及官屬音。
18)其言害者，出棄自大邪見之音。
19)其言逝者，出於正法無憒亂音。
20)其言止者，出世俗力無畏之音。
187：11)唱唵字時，出一切物皆無我我所聲；
12)唱阿字時，出一切法皆滅沒聲；
13)唱迦(上聲)字時，出入業果聲；
14)唱佉字時，出一切諸法如虛空聲；
15)唱伽(上聲)字時，出甚深法入緣起聲；
16)唱伽字時，出除滅一切無明黑暗厚重瞖膜聲；
17)唱哦字時，出銷滅眾生十二支聲；
18)唱者字時，出觀四諦聲；
19)唱車(上聲)字時，出永斷貪欲聲；
20)唱社字時，出度一切生死彼岸聲；
11)When he said the letter aṁ, out came the statement: “The emergence of what is efficacious (amoghotpatti).”
12)When he said the letter aḥ, out came the statement: “Reaching an end (astaṁgamana).”
13)When he said the letter ka, out came the statement: “Immersion in the full ripening of actions (karmavipākāvatāra).”
14)When he said the letter kha, out came the statement: “All phenomena are like space (khasamasarvadharma).”
15)When he said the letter ga, out came the statement: “Immersion in the profound Dharma of dependent origination (gambhīradharmapratītyasamutpādāvatāra).”
16)When he said the letter gha, out came the statement: “Eradicating the darkness of delusion and the thick veils of ignorance (ghanapaṭalāvidyāmohāndhakāravidhamana).”
17)When he said the letter ṅ, out came the statement: “The complete purification of factors (aṅgaviśuddhi).”
18)When he said the letter ca, out came the statement: “The path of the four noble truths (caturāryasatyapatha).”
19)When he said the letter cha, out came the statement: “Abandoning the passion of lust (chandarāgaprahāṇa).”
20)When he said the letter ja, out came the statement: “Transcending old age and death (jarāmaraṇasamatikramaṇa).”
7.
jhakāre jhaṣadhvajabalanigrahaṇaśabdaḥ / ñakāre jñāpanaśabdaḥ / ṭakāre paṭopacchedanaśabdaḥ / ṭhakāre ṭhapanīyapraśnaśabdaḥ / ḍakāre ḍamaramāranigrahaṇaśabdaḥ / ḍhakāre mīḍhaviṣayā iti / ṇakāre reṇukleśā iti / takāre tathatāsaṃbhedaśabdaḥ / thakāre thāmabalavegavaiśāradyaśabdaḥ / dakāre dānadamasaṃyamasaurabhyaśabdaḥ /
186：21)其言生者，出度眾苦老病死音。
22)其言意者，出意堅強獨步三界音。
23)其言法者，以法等御救濟周旋往反之音。
24)其言歎者，出隨所願開化諸音。
25)其言難者，出除八難罪殃之音。
26)其言盡者，出於盡滅無所生音。
27)其言處者，出消處所顛倒之音。
28)其言慧者，出智慧聖無罣礙音。
29)其言是者，出歸善惡殃福之音。
30)其言有者，出諸所行三有之音。
187：21)唱闍字時，出降一切魔軍眾聲；
22)唱壤字時，出覺悟一切眾生聲；
23)唱吒(上聲)字時，出永斷一切道聲；
24)唱吒字時，出置答聲；
25)唱荼(上聲)字時，出斷一切魔惱亂聲；
26)唱荼字時，出一切境界皆是不淨聲；
27)唱拏(上聲)字時，出永拔微細煩惱聲；
28)唱多(上聲)字時，出一切法真如無別異聲；
29)唱他(上聲)字時，出勢力無畏聲；
30)唱陀(上聲)字時，出施戒質直聲；
21)When he said the letter jha, out came the statement: “Vanquishing the forces of the god of love (jhaṣadhvajabalanigrahaṇa).”
22)When he said the letter ña, out came the statement: “Making known (jñāpana).”
23)When he said the letter ṭa, out came the statement: “Severing the round of rebirths (vaṭṭopacchedana).”
24)When he said the letter ṭha, out came the statement: “A question rejected out of hand (ṭhapanīyapraśna).”
25)When he said the letter ḍa, out came the statement: “Vanquishing the evil one and those who cause discord (ḍamaramāranigrahaṇa).”
26)When he said the letter ḍha, out came the statement: “The impure regions (mīḍhaviṣayāḥ).”
27)When he said the letter ṇa, out came the statement: “Afflictions are subtle (reṇukleśāḥ).”
28)When he said the letter ta, out came the statement: “Suchness is undifferentiated (tathatāsaṁbheda).”
29)When he said the letter tha, out came the statement: “Strength, power, force, and self-confidence (thāmabalavegavaiśāradya).”
30)When he said the letter da, out came the statement: “Generosity, discipline, restraint, and gentleness (dānadamasaṁyamasaurabhya).”
8.
dhakāre dhanamāryāṇāṃ saptavidhamiti / nakāre nāmarūpaparijñāśabdaḥ / pakāre paramārthaśabdaḥ / phakāre phalaprāptisākṣātkriyāśabdaḥ / bakāre bandhanamokṣaśabdaḥ /  bhakāre bhavavibhavaśabdaḥ / makāre madamānopaśamanaśabdaḥ / yakāre yathāvaddharmaprativedhaśabdaḥ / rakāre ratyaratiparamārtharatiśabdaḥ / lakāre latāchedanaśabdaḥ /
186：31)其言棄者，棄諸所趣吾我諂音。
32)其言己者，出己所起善惡業音。
33)其言我者，出滅身垢愛欲之音。
34)其言垢者，出諸嫉妬等善惡友稱平等音。
35)其言數者，出諸所數調無明音。
36)其言處者，出處不處有齊限音。
37)其言若者，度若干想眾亂放逸寂希望音。
38)其言果者，證諸果實無所住音。
39)其言除者，出不貪己除五蓋音。
40)其言邪者，出邪疾患除憂惱音。
187：31)唱陀字時，出希求七聖財聲；
32)唱那(上聲)字時，出遍知名色聲；
33)唱波(上聲)字時，出證第一義諦聲；
34)唱頗字時，出得果入現證聲；
35)唱婆(上聲)字時，出解脫一切繫縛聲；
36)唱婆字時，出斷一切有聲；
37)唱摩(上聲)字時，出銷滅一切憍慢聲；
38)唱也字時，出通達一切法聲；
39)唱羅字時，出厭離生死欣第一義諦聲；
40)唱羅(上聲)字時，出斷一切生死枝條聲；
31)When he said the letter dha, out came the statement: “The wealth of the noble ones is sevenfold (dhanamāryāṇāṁ saptavidham).”
32)When he said the letter na, out came the statement: “Full knowledge of name and form (nāmarūpaparijñā).”
33)When he said the letter pa, out came the statement: “The absolute (paramārtha).”
34)When he said the letter pha, out came the statement: “The actualization of the attainment of the fruition (phalaprāptisākṣātkriyā).”
35)When he said the letter ba, out came the statement: “Liberation from bondage (bandhanamokṣa).”[128]
36)When he said the letter bha, out came the statement: “The destruction of existence (bhavavibhava).”
37)When he said the letter ma, out came the statement: “The cessation of arrogance and pride (madamānopaśamana).”
38)When he said the letter ya, [F.68.a] out came the statement: “Understanding phenomena exactly as they are (yathāvaddharmaprativedha).”
39)When he said the letter ra, out came the statement: “Dissatisfaction with pleasure is delighting in the absolute (ratyaratiparamārtharati).”
40)When he said the letter la, out came the phrase: “Severing the vine (latāchedana).”
9.
vakāre varayānaśabdaḥ / śakāre śamathavipaśyanāśabdaḥ / ṣakāre ṣaḍāyatananigrahaṇābhijñajñānāvāptiśabdaḥ / sakāre sarvajñajñānābhisaṃbodhanaśabdaḥ / hakāre hatakleśavirāgaśabdaḥ / kṣakāre parikīrtyamāne kṣaṇaparyantābhilāpyasarvadharmaśabdo niścarati sma //
iti hi bhikṣavasteṣāṃ dārakāṇāṃ mātṛkāṃ vācayatāṃ bodhisattvānubhāvenaiva pramukhānyasaṃkhyeyāni dharmamukhaśatasahasrāṇi niścaranti sma //
tadānupūrveṇa bodhisattvena lipiśālāsthitena dvātriṃśaddārakasahasrāṇi paripācitānyabhūvan / anuttarāyāṃ samyaksaṃbodhau cittānyutpāditāni dvātriṃśaddārikāsahasrāṇi / ayaṃ heturayaṃ pratyayo yacchikṣito 'pi bodhisattvo lipiśālāmupāgacchati sma //
// iti śrīlalitavistare lipiśālāsaṃdarśanaparivarto nāma daśamo 'dhyāyaḥ //
186：41)其言慧者，出布施、戒、博聞之慧無妄想音。
爾時菩薩為諸童子，一一分別字之本末，演如是像法門諸音，在於書堂漸開化訓誨；三萬二千童子勸發無上正真道意，是故菩薩往詣書堂，示從師受。
187：41)唱婆(上聲)字時，出最勝乘聲；
42)唱捨字時，出一切奢摩他毘鉢舍那聲；
43)唱沙(上聲)字時，出制伏六處得六神通聲；
44)唱娑字時，出現證一切智聲；
45)唱呵字時，出永害一切業煩惱聲；
46)唱差字時，出諸文字不能詮表一切法聲。
佛告諸比丘：菩薩與諸童子居學堂時，同唱字母，演出無量百千法門之聲，令三萬二千童男三萬二千童女，皆發阿耨多羅三藐三菩提心，以是因緣，示現入於學堂。
41)When he said the letter va, out came the statement: “The best vehicle (varayāna).”
42)When he said the letter śa, out came the statement: “Calm abiding and insight (śamathavipaśyanā).”
43)When he said the letter ṣa, out came the statement: “Destroying the six sense bases and obtaining the superknowledges and wisdoms (ṣaḍāyatananigrahaṇābhijñajñānāvāpti).”
44)When he said the letter sa, out came the statement: “Attaining the perfect awakening to omniscient wisdom (sarvajñajñānābhisaṁbodhana).”
45)When he said the letter ha, out came the statement: “Destroying the afflictions and parting from desire (hatakleśavirāga).”
46)When he said the letter kṣa, out came the statement: “Reaching the end of letters, all phenomena are ineffable (kṣaraparyantābhilāpya sarvadharma).”
Thus, while the schoolmaster taught the children the alphabet, there emerged innumerable hundreds of thousands of excellent Dharma teachings due to the Bodhisattva’s power. Moreover, while the Bodhisattva was attending school, 32,000 children gave rise to thoughts aimed at unexcelled, perfect and complete awakening. This is the circumstance and the reason why the Bodhisattva attended school, even though he was already so learned.
This concludes the tenth chapter on the demonstration at the writing school.
觀農務品第十一
1.
(Vaidya 90) kṛṣigrāmaparivarta ekādaśaḥ /
iti hi bhikṣavo yāvadvivṛddhaḥ kumāraḥ / athāpareṇa samayena kumārastadanyaiḥ kumārairamātyaputraiḥ sārdhaṃ kṛṣigrāmavalokayituṃ gacchati sma / avalokya ca kṛṣikarmāntamanyata udyānabhūmiṃ praviśati sma / saṃvignamanāstatra bodhisattva ekākī advitīyo 'nucaṃkramyamāṇo 'nuvicaran jambuvṛkṣamapaśyat prāsādikaṃ darśanīyam / tatra bodhisattvaśchāyāyāṃ paryaṅkena niṣīdati sma / niṣaṇṇaśca bodhisattvaścittaikāgratāmāsādayati sma / āsādya ca viviktaṃ kāmairviviktaṃ pāpakairakuśalairdharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānamupasaṃpadya viharati sma / sa vitarkavicārāṇāṃ vyupaśamādadhyātmasaṃprasādāccetasa ekotibhāvādavitarkamavicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānamupasaṃpadya viharati sma / sa prītervirāgādupekṣako viharati sma smṛtimān saṃprajānan / sukhaṃ ca kāyena pratisaṃvedayati sma / yattadāryā ācakṣate upekṣakaḥ smṛtimān sukhavihārī niṣprītikaṃ tṛtīyaṃ dhyānamusaṃpadya viharati sma / sa sukhasya ca prahāṇādduḥkhasya ca prahāṇāt pūrvameva ca saumanasyadaurmanasyayorastaṃgamādaduḥkhāsukhamupekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānamupasaṃpadya viharati sma //
tena ca samayena pañca ṛṣayo bāhyāḥ pañcābhijñāḥ ṛddhimanto vihāyasaṃgamā dakṣiṇāyā diśa uttarāṃ diśaṃ gacchanti sma / te tasya vanakhaṇḍasyopari gacchantaḥ pratyāhatā iva na śaknuvanti sma gantum / te saṃvignaromakūpajātā imāṃ gāthāmabhāṣanta -
186：普曜經坐樹下觀犁品第八
1)爾時太子年遂長大，啟其父王，與群臣俱行至村落；觀耕犁者，見地新墒蟲隨土出，烏鳥尋啄。菩薩知之故復發問，問其犁曰：此何所設？答曰：種穀用稅國王。2)菩薩歎嗟，乃以一夫令民憂擾，畏官鞭杖加罰之厄，心懷恐懼怱怱不安，人命甚短憂長無量，日月流邁，出息不報就於後世；天人終始，三惡苦患不可稱載；五趣生死輪轉無際，沈沒不覺毒痛難喻；入山成道，乃度十方三界起滅危厄之患。3)觀犁者已更入遊觀，時菩薩遊獨行無侶，經行其地，見閻浮樹蔭好茂盛，則在彼樹蔭涼下坐，一心禪思三昧正定，以為第一。4)時有外學五百神仙，飛行虛空從南至北，欲越藂樹不能得過，定住不前。遙見菩薩，因共歎詠。
187：觀農務品第十一
佛告諸比丘：1)菩薩年漸長大，便於一時，共諸釋子出城遊觀行至園中，見諸農夫勤勞執役。2)菩薩見已，起慈悲心，哀嗟世間有如斯苦！即作是念：何處空閑？我當於彼思惟離苦。乃見園中有閻浮樹，枝葉蓊欝鮮榮可愛，菩薩爾時，於彼樹下結加趺坐，離諸欲惡，有覺有觀離生喜樂住初禪，內淨一心滅覺觀離生喜樂住二禪，離喜受聖說住捨有念有想身證樂住三禪，斷除苦樂滅憂喜，不苦不樂，念清淨住四禪。3)時有外五通仙人，乘虛而行從南往北，至閻浮樹不能飛過，共相謂言：我今何為不能飛過此閻浮樹？心驚毛竪，而說偈言：
Chapter 11 — The Farming Village
Monks, on another occasion when the Prince had grown a little older, he went with the sons of the ministers and some other boys to visit a farming village. After seeing the village, he entered a park at the edge of the fields. The Bodhisattva wandered around there in complete solitude. As he was strolling through the park, he saw a beautiful and pleasant rose apple tree, and he decided to sit down cross-legged under its shade. Seated there, the Bodhisattva attained a one-pointed state of mind. [129]
He then settled into the first meditative concentration, which is free of factors connected with evil deeds and nonvirtues. It is accompanied by thought and analysis and is imbued with the joy and pleasure born of discernment.
He then brought about the cessation of thoughts and analysis [F.68.b] and became perfectly quiet. As his mind became concentrated, he settled into the second meditative concentration, which is free of thought and analysis and is imbued with the joy and pleasure born of meditative absorption.
Without any attachment to joy, he remained in equanimity with mindfulness and introspection and experienced physical pleasure. Aware and cognizant, he felt physically at ease. He had settled into the third meditative concentration, which is without joy: “Impartial, aware, and abiding at ease,” as the noble ones describe it.
He had already relinquished suffering and, as he now abandoned the feeling of comfort, both mental pleasure and displeasure vanished. Thus he settled into the fourth meditative concentration: perfectly pristine with impartiality and mindfulness, unconnected with pleasure or pain.
Right then five non-Buddhist sages, who had miraculous powers and the five superknowledges, were flying through the sky toward the north. Yet as they flew above this grove, they suddenly could not go any farther, and it felt as if they were being pushed back. With the hairs on their bodies bristling with anger, they said the following verse:
2.
vayamiha maṇivajrakūṭaṃ giriṃ merumabhyudgataṃ tiryagatyarthavaistārikaṃ gaja iva sahakāraśākhākulāṃ vṛkṣavṛndāṃ pradāritva nirdhāvitānekaśaḥ /
vayamiha marūṇāṃ pure cāpyasaktā gatā yakṣagandharvaveśmani cordhvaṃ nabhe niśritā ima puna vanakhaṇḍamāsādya sīdāma bhoḥ kasya lakṣmī nivarteti ṛddherbalam // Lal_11.1 // iti //
186：
觀身功勳，其德巍巍，猶如須彌大金剛山，如妙明珠安不可動；像閻羅王鬼揵沓和耶？今坐樹下，心如虛空將是定坐，為何吉祥？儻令我等失神足乎？
187：
我等昔能過，須彌及金剛，如是堅固山，去來無罣礙。
猶如有大象，衝度小林叢，於彼無留難，其事亦如是    
又亦曾飛過，諸天龍神宮，皆悉不為難，一切無所障。
今者是誰力，來制我神通，於此閻浮林，遲迴不能過？
“Like an elephant tearing apart a fresh grove of mango trees, We proceed and reduce to ashes even the enormous diamond peak of Mount Meru. Even among gods we go unhindered, high above the realm of yakṣas and gandharvas, Yet here at this grove, we are weak. Whose force dissolves our magical powers?” [130]
3.
atha yā tatra vanakhaṇḍadevatā sā tānṛṣīn gāthayādhyabhāṣat -
nṛpatipatikuloditaḥ śākyarājātmajo bālasūryaprakāśaprabhaḥ sphuṭitakamalagarbhavarṇaprabhaścārucandrānano lokajyeṣṭho viduḥ /
ayamiha vanamāśrito dhyānacintāparo devagandharvanāgendrayakṣārcito bhavaśataguṇakoṭisaṃvardhitastasya lakṣmī nivarteti ṛddherbalam // Lal_11.2 // iti //
186：
187：爾時林中有神，說偈答言：
輸頭檀王之太子，圓滿猶如清淨月，身相猶如日初出，面貌猶如蓮花敷。    
於此閻浮樹陰下，端坐思惟甚深定，積劫已曾修善行，故能除熱得清涼。
由是大士之威神，令汝不能於此過。    
Dwelling in that grove was a goddess, who sang this verse to the sages: “It is the Śākya Prince, descendant of the best of kings, who shines like the dawn; This wise, supreme man has a moon-like face with the beauty of a blooming lotus. He, whom gods, nāga kings, gandharvas, and yakṣas revere, is in the park, concentrating; His power, gained from merit in millions of lives, is thwarting your miracles.”
4.
tataste 'dhastādavalokayanto 'drākṣuḥ kumāraṃ śriyā tejasā ca jājvalyamānam / teṣāmetadabhūt - ko nvayaṃ niṣaṇṇaḥ? mā haiva vaiśravaṇo dhanādhipatirbhavet / āhosvinmāraḥ kāmādhipatiḥ / atha mahoragendraḥ / (Vaidya 91) athendro vajradharaḥ / atha rudraḥ kumbhāṇḍādhipatiḥ / atha kṛṣṇo mahotsāhaḥ / uta candro devaputraḥ / uta sūryaḥ sahasraraśmiḥ / uta rājā cakravartī bhaviṣyati? tasyāṃ ca velāyāmimāṃ gāthāmabhāṣanta -
rūpaṃ vaiśravaṇātirekavapuṣaṃ vyaktaṃ kubero hyayaṃ
āho vajradharasya caiva pratimā candro 'tha sūryo hyayam /
kāmāgrādhipatiśca vā pratikṛtī rūdrasya kṛṣṇasya vā
śrīmān lakṣaṇacitritāṅgamanagho buddho 'tha vā syādayam // Lal_11.3 // iti //
tataḥ sā vanadevatā tānṛṣīn gāthayā pratyabhāṣat -
yā śrī ca vaiśravaṇe ca vai nivasate yā vā sahasrekṣaṇe
lokānāṃ paripālakeṣu catuṣū yā cāsurendraśriyā /
brahme yā ca sahāpatau nivasate kṛṣṇe ca yā ca śriyā
sā śrī prāpya imaṃ hi śākyatanayaṃ nopaiti kāṃcitkalām // Lal_11.4 //
186：察見愍哀甚大光耀，明顯灼灼，心自念言：為是神祇毘沙門天大財富者，若是天子上天帝釋，日月之明轉輪聖王也。
時虛空天即說頌曰：
色勝息天王，若是離怨天；若無量金剛，是尊為丈夫。
殊過諸天神，其光如月滿；在世為最上，是者不可限。
此德不可量，為天揵沓和；功勳明光光，增此億載行。
常退還神足，將是世千眼；四方護天王，須倫梵中尊。
而執眾吉祥，此者能堪任；能坐如是前，觀之無等倫。
187：爾時諸仙聞是偈已，遙見菩薩威光赫然相好無比，各生希有奇特之心，咸作是言：此為何人，威容乃爾？為是帝釋，為是四王，為是魔王，為是龍王，為是摩醯首羅天，為是毘紐天，為是轉輪聖王？
1)時諸仙人以偈讚曰：
身色超過四護世，釋梵日月自在天，
福德相好無能踰，清淨離垢應是佛。    
2)爾時林神，以偈答仙人曰：
釋提桓因及護世，梵王毘紐與自在，
若比菩薩之威光，百千萬分不及一。
When the sages looked down below, [F.69.a] they saw a child blazing with glory and splendor, and they thought: “Who is this seated here? Could it be Vaiśravaṇa, lord of wealth? Or is it Māra, lord of sense pleasures, or perhaps the lord of the mahoragas? Could it be Śakra, the vajra holder? Or is it perhaps Rudra, or the lord of kumbhāṇḍas? Could it be the mighty Kṛṣṇa, or perhaps the divine moon, or the thousand-rayed sun? Or will it turn out to be a universal monarch?” Then they spoke the following verse:
“This youth appears far more beautiful than Vaiśravaṇa. So is he Rāhu, an image of the vajra holder, the sun, or the moon? Or maybe he is an image of the supreme lord of sense pleasures, or Rudra, or Kṛṣṇa? Or perhaps he is a perfect Buddha, adorned with glorious physical signs?”
Then the goddess of the grove addressed the sages with the following verse: “All the splendor of Vaiśravaṇa and the thousand-eyed one, All the splendor of the four guardians of the world and the lord of the demigods, All the splendor of Brahmā, lord of the world, and Kṛṣṇa, Is minuscule in comparison to that of the son of the Śākyas.” [131]
5.
atha khalu te ṛṣayastasyā devatāyā vacanamupaśritya dharaṇītale pratiṣṭhante / te paśyanti sma bodhisattvaṃ dhyāyantamāniñjyamānena kāyena tejorāśimiva jvalantam / te bodhisattvamupanidhyāya gāthābhirabhituṣṭuvuḥ / tatraika āha -
loke kleśāgnisaṃtapte prādurbhūto hyayaṃ hradaḥ /
ayaṃ taṃ prāpsyate dharmaṃ yajjagad hlādayiṣyati // Lal_11.5 //
aparo 'pyāha -
ajñānatimire loke prādurbhūtaḥ pradīpakaḥ /
ayaṃ taṃ prāpsyate dharmaṃ yajjagadbhāsayiṣyati // Lal_11.6 //
aparo 'pyāha -
śokasāgarakāntāre yānaśreṣṭhamupasthitam /
ayaṃ taṃ prāpsyate dharmaṃ yajjagattārayiṣyati // Lal_11.7 //
aparo 'pyāha -
kleśabandhanabaddhānāṃ prādurbhūtaḥ pramocakaḥ /
ayaṃ taṃ prāpsyate dharmaṃ yajjaganmocayiṣyati // Lal_11.8 //
aparo 'pyāha -
jarāvyādhikiliṣṭānāṃ prādurbhūto bhiṣagvaraḥ /
ayaṃ taṃ prāpsyate dharmaṃ jātimṛtyupramocakam // Lal_11.9 //
186：爾時五百仙人聞虛空天所可歎詠，即下住地。觀見菩薩神思坐定，身不傾動、心不邪念，即大歡喜；察於菩薩功德巍巍不可限量，其德高遠不可為喻，天人之尊未曾見聞，宿命餘福今乃覩耳。以為欣慶，即說頌曰：
1)世興塵勞火，得道滅眾患；
在世如須彌，是能成道法。
2)得勝除眾色，尊行難如海；
得道染以慧，靡不得蒙度。
3)解身之繫縛，以逮成道法；
悉當度脫之，不見魔境界。
187：爾時諸仙聞是偈已，從空而下至菩薩前，乃見菩薩入深禪定身心不動，
1)以偈讚曰：
世間煩惱火，尊是清涼池，
當以無上法，令其除熱惱。
2)復有一仙，說偈讚曰：
世間無明覆，尊為智慧燈，
當以勝淨法，為彼除冥暗。
3)復有一仙，說偈讚曰：
世間憂惱海，尊為大船筏，
當以最勝法，濟之登彼岸。
4)復有一仙，說偈讚曰：
世間老病苦，尊為大醫王，
當以微妙法，救之令得愈。
Once the sages heard the goddess’s words, they descended to the ground. There they saw the Bodhisattva practicing concentration, his body immovable and blazing with a mass of light. Reflecting on the Bodhisattva, they praised him with verses.
1)One of the sages said: “In a world tormented by the fire of afflictions, This lake has appeared. He will discover the Dharma That will soothe beings.”
2)Another sage said: “In a world benighted with ignorance, This torch has appeared. He will discover the Dharma That will illuminate beings.”
3)Then the third sage remarked: [F.69.b] “On a vast ocean of sorrow, This sublime vessel has appeared. He will discover the Dharma That will ferry beings across.”
4)The fourth sage said: “To those bound by the fetters of afflictions, A savior has appeared. He will discover a Dharma That will free beings.”
5)Finally the last sage said: “To those afflicted with old age and sickness, The best of doctors has come. He will discover a Dharma That frees from birth and death.”
6.
(Vaidya 92) atha khalu te ṛṣayo bodhisattvamābhirgāthābhirabhistutvā tripradakṣiṇīkṛtya vihāyasā prakrāntāḥ / rājāpi śuddhodano bodhisattvamapaśyan bodhisattvena vinā na ramate sma / so 'vocat - kumāraḥ kva gataḥ? nainaṃ paśyāmīti / tatra mahājanakāyo nirdhāvito 'bhūt kumāraṃ parigaveṣamāṇaḥ / tato 'nyatama amātyo bodhisattvaṃ paśyati sma jambucchāyāyāṃ paryaṅkaniṣaṇṇaṃ dhyāyantam / sarvavṛkṣāṇāṃ ca tasmin samaye chāyā parivṛttābhūt / jambucchāyā ca bodhisattvasya kāyaṃ na vijahāti sma /
186：1)時王群臣及大眾人，各各馳走欲見太子今為所在？遙見諸臣逐之隨後，見閻浮樹下禪思定意。2)爾時日照樹曲覆菩薩身，樹木一切曲躬向閻浮樹而稽首禮菩薩不移。
187：1)佛告諸比丘：時諸仙人讚菩薩已，頂禮圍遶昇空而去。2)爾時輸檀王於少時間不見菩薩，悒然不樂，作如是言：太子今者為在何許？即遣群臣處處求覓。3)有一大臣至閻浮樹，乃見菩薩在彼樹下端坐思惟，諸樹光陰逐日而轉，唯閻浮之影湛然不移。
Once the sages had praised the Bodhisattva with these verses, they circumambulated him three times and returned to the sky. King Śuddhodana did not see the Bodhisattva. Displeased with his absence, he said, “Where has the child gone? I do not see him.” A great many people ran around [132] searching for the boy. Finally one of the ministers saw the Bodhisattva seated cross-legged, practicing concentration in the shade of a rose apple tree. Although the shade of all the trees had shifted by that time, the shade of the rose apple tree had not left the Bodhisattva’s body.
7.
sa taṃ dṛṣṭvā āścaryaprāptastuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajātaḥ śīghraṃ śīghraṃ tvaramāṇarūpo rājānaṃ śuddhodanamupasaṃkramya gāthābhyāmadhyabhāṣata -
paśya deva kumāro 'yaṃ jambucchāyāhi dhyāyati /
yathā śakro 'thavā brahmā śriyā tejena śobhate // Lal_11.10 //
yasya vṛkṣasya chāyāyāṃ niṣaṇṇo varalakṣaṇaḥ /
sainaṃ na jahate chāyā dhyāyantaṃ purūṣottamam // Lal_11.11 //
186：疾往啟王：其光明相樹不可蔽曀，日照樹傾覆太子身不能蔽相。
187：時彼大臣見如是事，心生希有，歸白王言：太子宴坐閻浮樹，其樹經時影不移，種種相好以莊嚴，威德光明超釋梵。
Seeing him there, the minister was surprised. Elated with a sense of satisfaction and joy, he was ecstatic. In a state of jubilation he rushed before King Śuddhodana and said the following verses:
“Your Majesty, look! This child is practicing concentration In the shade of the rose apple tree. He shines with glory and splendor Like Śakra or Brahma!
“The shade of the tree Where this perfect being is seated Does not leave him. It shades this supreme being while he practices concentration.”
8.
atha rājā śuddhodano yena sa jambuvṛkṣastenopasaṃkrāmat / so 'drākṣīdbodhisattvaṃ śriyā tejasā ca jvalantam / dṛṣṭā caimāṃ gāthāmabhāṣat -
hutāśano vā girimūrdhni saṃsthitaḥ śaśīva nakṣatragaṇānucīrṇaḥ /
vepanti gātrāṇi mi paśyato imaṃ dhyāyantu tejo nu pradīpakalpam // Lal_11.12 //
186：時王聞之往詣其樹，即見菩薩威神吉祥巍巍無量，時說偈言：
如火在山頂，如月在眾星；
見身樹下禪，威耀無不照。
187：爾時輸檀王聞是語已，往閻浮樹下，見菩薩身相好莊嚴威光赫奕，以偈歎曰：
譬如山峯夜然炬，亦如明月在虛空，
太子安隱入深禪，我今見之喜且懼。
King Śuddhodana went over to the rose apple tree. He saw the Bodhisattva blazing with glory and splendor and said this verse:
“Like seeing a fire blazing on a mountain peak, Or the moon present amid a cluster of stars, [F.70.a] When I see him meditating with a torch-like luster, My limbs tremble.”
9.
sa bodhisattvasya pādāvabhivandyemāṃ gāthāmabhāṣat -
yadā cāsi mune jāto yadā dhyāyasi cārciman /
ekadvirapi te nātha pādau vande vināyaka // Lal_11.13 //
186：今復再稽首，禮導師之足；其初生之時，身自坐禪思。
其身威神光，明徹普遍照；若見莫不悅，因是得濟度。
於是太子啟王：我適行來在近遊觀，何以相追？王問：何故爾行？答曰：諸臣欲除眾塵諸妄思想，光明清淨執於相好，坐禪三昧而不動搖，降伏諸魔闇蔽悉除。王曰：善哉！善哉！初生瑞應終不虛妄，今皆現矣，十方蒙度。
187：
He bowed to the feet of the Bodhisattva and said this verse: “I have now twice bowed down to your feet, O Leader and Lord— Once when you were born, And now as you practice concentration, shining.”
10.
tatra triphalavāhakā dārakāḥ śabdaṃ kurvanti sma / tānamātyā evamāhuḥ - mā śabdaṃ mā śabdaṃ kārṣṭeti / te 'vocan - kimetaditi / amātyā āhuḥ -
vyāvṛtte timiranudasya maṇḍale 'pi vyomābhaṃ śubhavaralakṣaṇāgradhārim /
dhyāyantaṃ girinicalaṃ narendraputraṃ siddhārthaṃ na jahati saiva vṛkṣachāyā // Lal_11.14 //
186：
187：
At that point some of the other boys, who were carrying their seats, made a commotion. The ministers thus told them, “Quiet down! Quiet down!” “Why?” asked the boys.
The ministers responded: “Even though the orb of the sun has shifted, the shade of his tree does not leave Prince Siddhārtha—who has the highest and most sublime marks of virtue and who is brilliant as the sky—as he practices concentration, motionless as a mountain.” [133]
11.
tatredamucyate -
grīṣme vasanta samudāgata jeṣṭhamāse saṃpuṣpite kusumapallavasaṃprakīrṇe /
kroñcāmayūraśukasārikasaṃpraghuṣṭe bhūyiṣṭha śākiyasutā abhiniṣkramanti // Lal_11.15 //
(Vaidya 93) chando 'bhyuvāca parivāritu dārikebhiḥ hantā kumāra vani gacchama locanārtham /
kiṃ te gṛhe nivasato hi yathā dvijasya hanta vrajāma vaya codananārisaṃgham // Lal_11.16 //
madhyāhnakālasamaye suviśuddhasattvaḥ pañcāśataiḥ parivṛtaiḥ saha ceṭakebhiḥ /
na ca mātu naiva ca pituḥ prativedayitvā so 'buddha niṣkrāmiti gacchi kṛṣāṇagrāmam // Lal_11.17 //
tasmiṃśca pārthivavarasya kṛṣāṇagrāme jambudrumo 'bhavadanekaviśālaśākhaḥ /
dṛṣṭvā kumāra pratibuddha dukhena cotto dhiksaṃskṛteti bahuduḥkha kṛṣī karoti // Lal_11.18 //
so jambuchāyamupagamya vinītacitto tṛṇakāni gṛhya svaya saṃstaru saṃstaritvā /
paryaṅkamābhujiya ujju karitva kāyaṃ catvāri dhyāna śubha dhyāyi sa bodhisattvaḥ // Lal_11.19 //
pañcā ṛṣī khagapathena hi gacchamānā jambūya mūrdhni na prabhonti parākrametum /
te visthitā nihatamānamadāśca bhūtvā sarve samagrasahitā samudīkṣayanto // Lal_11.20 //
vaya meruparvatavaraṃ tatha cakravālān nirbhidya gacchama javena asajjamānāḥ /
te jambuvṛkṣa na prabhoma atikrametuṃ ko nvatra heturayamadya bhaviṣyatīha // Lal_11.21 //
avatīrya medinitale ca pratiṣṭhihitvā paśyanti śākyatanayaṃ tahi jambumūle /
jambunadārcisadṛśaṃ prabhatejaraśmiṃ paryaṅkabandhu tada dhyāyatu bodhisattvam // Lal_11.22 //
(Vaidya 94) te vismitā daśanakhā kariyāna mūrdhni praṇatā kṛtāñjalipuṭā nipatan krameṣu /
sādho sujāta sumukhaṃ karuṇā jagasya śīghraṃ vibuddha amṛte vinayasva sattvān // Lal_11.23 //
parivṛtta sūrya na jahī sugatasya chāyā olambate drumavaraṃ yatha padmapatram /
devā sahasra bahavaḥ sthita añjalībhiḥ vandanti tasya caraṇau kṛtaniścayasya // Lal_11.24 //
186：
187：
On this topic, it is said:
1)In summer, the first month after spring, When flowers were covered in buds and blooming, When cranes, peacocks, parrots, and myna birds were singing, Most of the Śākya boys went outside.
2)Chanda, surrounded by the other boys, said, “Young Prince, come on! Let’s go and take a look at the forest. What use is staying in the house like a priest? Come on, let’s go call on some girls.”
3)At midday, the Pristine Being, Unnoticed and without asking his parents, Went out to a village Accompanied by five hundred attendants.
4)In that village, which belonged to the supreme king, There was a rose apple tree with many broad branches. Seeing the tree, the Prince was disturbed by the suffering he had just understood, And remarked, “Conditioned things are no good! They bring a lot suffering.”
5)With a disciplined mind, he approached the shade of the rose apple tree, Gathered some grass, and spread out a seat for himself. Then, sitting cross-legged and upright, the Bodhisattva practiced concentration, Immersed in the virtue of the four concentrations. [F.70.b] [134]
6)When five sages were coursing through the sky, They could not move beyond the top of the rose apple tree. Thwarted, they relinquished pride and conceit, And all of them were drawn to investigate.
7)They thought, “We travel swiftly and without impediment, Penetrating the supreme Mount Meru, and likewise the surrounding ranges, Yet we are unable to pass beyond this rose apple tree. What could be the reason for this?”
8)They descended and settled on the ground, Where they saw the Bodhisattva, the Son of the Śākyas, As he sat cross-legged at the trunk of the rose apple tree, practicing concentration, Shining and brilliant like the glow of gold from the Jāmbū River.
9)Surprised, they joined their hands at their heads And paid homage, bowing down to his feet with palms joined. They said, “Holy One, Wellborn One, who brings happiness to the world! May you swiftly become awakened and lead beings to immortality!”
10)The supreme tree bowed down like a lotus leaf; Though the sun shifted, its shade did not leave the Bliss-Gone One. Many thousands of gods, with palms joined, Bowed down to the feet of this resolute child.
12.
śuddhodanaśca svagṛhe parimārgamāṇaḥ saṃpṛcchate kva nu gataḥ sa hi me kumāraḥ /
mātṛsvasā avaci mārgata no labhāmi saṃpṛcchatā narapate kva gataḥ kumāraḥ // Lal_11.25 //
śuddhodanastvaritu pṛcchati kāñcukīyaṃ dauvārikaṃ tathapi cāntajanaṃ samantāt /
dṛṣṭaṃ kumāra mama kenaci niṣkramanto śṛṇute varūpagatu deva kṛṣāṇagrāmam // Lal_11.26 //
so śīghrameva tvaritaṃ saha śākiyebhiḥ niṣkrāntu prekṣi kṛṣigrāmagiriṃ praviṣṭam /
yatha sūryakoṭiniyutāni samudgatāni tatha prekṣate hitakaraṃ śiriyā jvalantam // Lal_11.27 //
mukuṭaṃ ca khaṅga tatha pāduka chorayitvā kṛtvā daśāṅguli śire abhivandite tam /
sādhū subhūtavacanā ṛṣayo mahātmā vyaktaṃ kumāra abhiniṣkrami bodhihetoḥ // Lal_11.28 //
paripūrṇa dvādaśaśatā suprasannadevāḥ paccāśatā upagatā yatha śākiyānām /
dṛṣṭvā ca ṛddhi sugate guṇasāgarasya saṃbodhicittu janayaṃ dṛḍhaāśayena // Lal_11.29 //
(Vaidya 95)
so kampayitva trisahasra aśeṣabhūmiṃ smṛtu saṃprajānu pratibuddha tataḥ samādheḥ /
brahmasvaraḥ pitaramālapate dyutīmān utsṛjya tāta kṛṣigrāmabhato gaveṣa // Lal_11.30 //
yadi svarṇakāryu ahu svarṇa pravarṣayiṣye yadi vastrakāryu ahameva pradāsyi vastrāṃ /
atha dhānyakāryu ahameva pravarṣayiṣye samyakprayukta bhava sarvajage narendra // Lal_11.31 //
anuśāsayitva pitaraṃ janapāriṣadyāṃ tasmin kṣaṇe puravaraṃ puna so pravekṣī /
anuvartamāna jagataḥ sthihate puresmiṃ naiṣmkramyayuktamanasaḥ suviśuddhasattvaḥ // Lal_11.32 //
iti // // iti śrīlalitavistare kṛṣigrāmaparivarto nāma ekādaśo 'dhyāyaḥ //
186：
187：
11)Śuddhodana, searching all around his quarters, asked, “Where has my son gone?” [135] His maternal aunt said, “I have searched but did not find him; Your Majesty, please find out where the boy has gone.”
12)Śuddhodana frantically asked his attendants, The doormen, and everyone else in the inner quarters, “Has anyone seen my son go out?” Then someone said, “Your Majesty! The Supreme One has gone to a farming village.”
13)The king hurriedly left together with his companions And saw the Prince sitting on a hill by the farming village, Benefiting others and blazing with splendor, Like a trillion rising suns.
14)Taking off his crown, sword, and shoes, The king made salutations to the Prince with his palms joined above his head. The king said, “Yes! The eminent sages speak eloquently and truthfully; The boy will surely leave home for the sake of awakening.” [F.71.a]
15)Twelve hundred gods with supreme devotion, As well as five hundred Śākya boys, approached. Seeing the miraculous power of the Bliss-Gone One with his ocean of qualities, They firmly engendered the intent set on supreme awakening.  
16)Shaking the ground of the entire trichiliocosm, The Bodhisattva arose from his absorption with mindfulness and introspection. The Resplendent One then said to his father in the voice of Brahmā: “O father, relinquish your fields and seek no further! [136]
17)“If it’s gold that you seek, I will shower down a rain of gold; If it’s garments that you seek, I will offer you garments; If it’s grain that you seek, I will shower down a rain of grain. Your Majesty, please apply this genuinely to everyone!”
18)Once he had instructed his father and those in the retinue, He instantly returned to the supreme city. In conformity with worldly convention, he dwelt in that city, Yet the Pristine Being had fixed his mind on renouncing the palace.
This concludes the eleventh chapter on the farming village.
現藝品第十二
1.
(Vaidya 96) śilpasaṃdarśanaparivarto dvādaśaḥ /
iti hi bhikṣavaḥ saṃvṛddhe kumāre rājā śuddhodano 'pareṇa samayena śākyagaṇena sārdhaṃ saṃsthāgāre niṣaṇṇo 'bhūt / tatra te mahallakamahallakāḥ śākyā rājānaṃ śuddhodanamevamāhuḥ - yatkhalu devo jānīyāt / ayaṃ sarvārthasiddhakumāro naimittikairbrāhmaṇaiḥ kṛtaniścayaiśca devairyadbhūyasaivaṃ nirdiṣṭo yadi kumāro 'bhiniṣkramiṣyati, tathāgato bhaviṣyatyarhan samyaksaṃbuddhaḥ / uta nābhiniṣkramiṣyati rājā bhaviṣyati cakravartī caturaṅgo vijitavān dhārmiko dharmarājaḥ saptaratnasamanvāgataḥ / tasyemāni sapta ratnāni bhaviṣyanti / tadyathā - cakraratnaṃ hastiratnaṃ aśvaratnaṃ maṇiratnaṃ strīratnaṃ gṛhapatiratnaṃ pariṇāyakaratnam / evaṃ saptaratnam / saṃpūrṇaṃ cāsya putrasahasraṃ bhaviṣyati śūrāṇāṃ varāṅgarūpiṇāṃ parasainyapramardakānām / sa imaṃ pṛthivīmaṇḍalamadaṇḍenāśastreṇābhinirjityādhyāvasiṣyati saha dharmeṇeti / tasmānniveśanaṃ kumārasya kriyatāmiti / tatra strīgaṇaparivṛto ratiṃ vetsyati, nābhiniṣkramiṣyati / evamasmākaṃ cakravartivaṃśasya cānupacchedo bhaviṣyati / mānitāśca bhaviṣyāmo 'navadyāśca sarvakoṭarājabhiḥ //
186：普曜經王為太子求妃品第九
佛告比丘：1)時白淨王與其太子及諸釋種，住於彼間。2)時諸力士釋種長者啟白淨王：王欲知之，是諸梵志未得究竟，假使太子棄國捐王，成為如來乃得究竟；設不出家，為轉輪王治以正法，號曰法王。然有七寶：一曰、金輪寶，二曰、紺色馬，三曰、白象，四曰、明月珠，五曰、玉女妻，六曰、主藏臣，七曰、主兵臣；則有千子端正姝好，猛勇傑異一人當千，能伏怨敵。3)若作佛者，聖王種斷，唯有散王各各稱号。
187：現藝品第十二
佛告諸比丘：1)爾時菩薩年既長大，復於一時，輸檀王共諸釋種長德耆年，相與談議。2)時諸釋種白大王言：太子年漸長大，無量諸仙善占相者皆云：太子若得出家必定成佛，若在家者當為轉輪聖王王四天下，十善御物以法為王，成就七寶。何謂為七？一者輪寶，二者象寶，三者馬寶，四者珠寶，五者女寶，六者主兵臣寶，七者主藏臣寶。具足千子，端正勇健能伏怨敵。3)大王！若令太子不出家者，轉輪聖王必有繼嗣，諸粟散王咸當歸伏。應為求婚令生染著，由是自當不出家也。
Chapter 12 — Demonstrating Skill in the Arts [B 7] Monks, one time, when the Prince had grown older, King Śuddhodana was sitting in the meeting hall together with the assembly of Śākyas. There some of the Śākya elders spoke to King Śuddhodana: “Your Majesty, you know that the priests who are skilled in making predictions, as well as the gods who have definite knowledge, have foretold that if Prince Sarvārthasiddha renounces the household, he will become a thus-gone one, a worthy one, a completely perfect buddha. Yet if he does not renounce the household, he will become a universal monarch, a righteous Dharma king who has conquered the four quarters and is equipped with the seven treasures. The seven treasures that will be his are the precious wheel, the precious elephant, the precious horse, the precious wife, the precious jewel, [F.71.b] the precious steward, and the precious minister. He will have one thousand sons, all of them full, fierce warriors with well-built bodies that destroy the armies of the enemy. He will conquer the entire earth without the use of violence or weapons, and then he will rule [137] according to the Dharma. Therefore we must arrange a marriage for the Prince. Once he is surrounded by a group of women, he will discover pleasure and not renounce the household. In that way the line of our universal monarchy will not be cut, and we will be irreproachably respected by all the kings of the realm.”
2.
tato rājā śuddhodana evamāha - yadyevaṃ tena hi vyavalokayata kamatā kanyā kumārasyānurūpā syāt /
tatra pañcamātrāṇi śākyaśatāni / ekaika evamāha - mama duhitā anurūpā syāt kumārasya / surūpā mama duhiteti /
rājā prāha - durāsadaḥ kumāraḥ / tat prativedayiṣyāmastāvat kumārasya, katamā te kanyā rocata iti /
tataśca te sarve saṃnipatya kumārasyaināṃ prakṛtimārocayanti sma / tān kumāra uvāca - saptame divase prativacanaṃ śroṣyatheti //
tato bodhisattvasyaitadabhavat -
vidita mama ananta kāmadoṣāḥ saraṇasarvairasaśokaduḥkhamūlāḥ /
bhayakara viṣapatrasaṃnikāśāḥ jvalananibhā asidhāratulyarūpāḥ // Lal_12.1 //
kāmaguṇi na me 'sti chandarāgo na ca ahu śobhami istrigāramadhye /
yannu ahu vane vaseya tūṣṇīṃ dhyānasamādhisukhena śāntacittaḥ // Lal_12.2 // iti //
186：1)白淨王曰：且當觀之，何所玉女宜應太子妃？五百諸釋各自宣言：我當求之應太子妃。2)其白淨王謂諸釋等：今太子妃甚為難得，不知何女而可其意？皆共集會思議此事，3)以語太子：今當思惟。4)却之七日菩薩心念：吾不貪欲不宜處家，棄兜術來在此人間，心無所慕，寂三昧定，以權方便而試當之，勤親道場。
187：1)時輸檀王告諸釋言：誰女有德堪為其妃？時有五百大臣，各白王言：我女有德堪為太子之妃。2)輸檀王言：太子之妃固難為選，不知誰女能稱其意？宜問太子何等之女可以為妃？3)是諸釋種往菩薩所，各各問言：太子娶何等女而以為妃？4)是時菩薩報諸釋言：却後七日當述斯意。菩薩思惟，而說偈言：
欲有無邊過，為諸苦惱因，猶如毒樹林，亦如猛火聚。
今處深宮內，婇女共相娛，此處甚難居，猶如履霜刃；
未若住禪定，獨在於山林。    
King Śuddhodana then spoke to the assembly: “If we are to do such a thing, then you should determine which girl would be a suitable match for the Prince.”
One by one, five hundred Śākyas each came forth and said, “My daughter would be suitable for the Prince! My daughter is very beautiful.”
The king said, “My son is difficult to match. So we should ask the Prince himself which girl he prefers.”
As everyone gathered and broached the matter with the Prince, he told them, “I will give you an answer in seven days.” He then thought:
“I know the endless pitfalls of desire— They are the root of suffering, rife with conflict, enmity, and despair. Desire is threatening, like a poisonous leaf, Like fire and like the blade of a sword.
“Sensual objects are not alluring to me, Nor am I attracted when among a crowd of women. So I ought to dwell silently in the forest, With a mind stilled by the bliss of concentrated absorption.”
3.
(Vaidya 97) sa punarapi mīmāṃsopāyakauśalyamāmukhīkṛtya sattvaparipākamavekṣamāṇo mahākarūṇāṃ saṃjanayya tasyāṃ velāyāmimāṃ gāthāmabhāṣata -
saṃkīrṇi paṅki padumāni vivṛddhimanti ākīrṇa rāja naramadhyi labhāti pūjām /
yada bodhisattva parivārabalaṃ labhante tada sattvakoṭinayutānyamṛte vinenti // Lal_12.3 //
ye cāpi pūrvaka abhūdvidu bodhisattvāḥ sarvebhi bhārya suta darśita istrigārāḥ /
na ca rāgarakta na ca dhyānasukhebhi bhraṣṭāḥ hantānuśikṣayi ahaṃ pi guṇeṣu teṣām // Lal_12.4 //
na ca prākṛtā mama vadhū anukūla yā syād yasyā na iṣyatu guṇā sada satyavākyam /
yā cinti mahyamabhirādhayate 'pramattā rūpeṇa janmakulagotratayā suśuddhā // Lal_12.5 //
so gāthalekha likhite guṇaarthayuktā yā kanya īdṛśa bhave mama tāṃ varethā /
na mamārthu prākṛtajanena asaṃvṛtena yasyā guṇā kathayamī mama tāṃ varethā // Lal_12.6 //
yā rūpayauvanavarā na ca rūpamattā mātā svasā va yatha vartati maitracittā /
tyāge ratā śramaṇabrāhmaṇadānaśīlā tāṃ tādṛśāṃ mama vadhūṃ varayasva tāta // Lal_12.7 //
186：以無蓋哀而勸助之。即說偈言：
1)王種興致敬，火生長蓮華；
菩薩養有力，億載化甘露。
2)不捨興導味，無畏德真成；
我心所慕樂，志無逸清淨。
3)菩薩本在欲，善化悉見妻；
不安樂愛欲，棄害學功勳。
4)爾時菩薩使上工師，立妙金像以書文字，假使女人德義形體面貌若斯，吾乃可之。不用凡庶，如吾所說乃應娉耳！
5)其色顏貌如紫磨金，內外相應身口不違，心淨如空安徐光光，不以放逸希言屢中。
187：爾時菩薩過七日已，起大悲心思惟方便欲度眾生，告諸大臣而說頌曰：
1)蓮花生長淤泥中，不為淤泥之所染，
王者德感於眾庶，方為一切之所宗。    
2)世間無量諸眾生，當於我所證甘露，
是故示有妻子等，非為五欲之所染。    
3)我今隨順過去佛，而不退失諸禪定，
婚娉宜應選仇偶，勿娶凡女以為妃。    
4)具足相好清淨人，諦語稱心無放逸，
我今為書陳所好，汝宜依書善求覓。
5)若有少盛好威儀，不恃麗容而起慢，
無憍無悋無嫉妬，無諂無誑無諸病。
The Prince first reflected in this way. Then, manifesting skillful means, he considered the ripening of sentient beings and engendered intense compassion for them. He then said the following verses:
1)“Lotuses thrive in filthy swamps; [F.72.a] A king receives veneration surrounded by a crowd of people. [138] When a bodhisattva obtains a sizable entourage, He leads trillions of sentient beings to the deathless state.
2)“The wise bodhisattvas who came before me, All were known to have wives, children, and harems, Yet they were not enamored with desire, nor deprived of the bliss of meditation. I too will emulate their merits.
3)“An ordinary woman, lacking qualities of proper conduct and honest speech, Would not be suitable for me at all. Someone who pleases me, who is modest, And perfectly pure in beauty, birth, family, and race would be fitting.
4)“The following verses describe her qualities; If there is a girl like that, seek her out for me! I have no use for an unabashed ordinary person; If someone has the qualities described here, seek her out for me!
5)“She should be young and beautiful, but without vanity; She should be loving like a sister. Fond of renunciation, she should be generous and disciplined toward priests and ascetics. Find a girl like this for me, O father!
4.
yasyā na mānu na khilo na ca doṣamasti na ca śāṭhya īrṣya na ca māya na ujjubhraṣṭā /
svapnāntare 'pi purūṣe na pare 'bhiraktā tuṣṭā svakena patinā śayate 'pramattā // Lal_12.8 //
na ca garvitā na pi ca uddhata na pragalbhā nirmāna mānavigatāpi ca ceṭibhūtā /
(Vaidya 98) na ca pānagṛddha na raseṣu na śabdagandhe nirlobhabhidhyavigatā svadhanena tuṣṭā // Lal_12.9 //
satye sthitā na pi ca cañcala naiva bhrāntā na ca uddhatonnatasthitā hirivastrachannā /
na ca dṛṣṭimaṅgalaratā sada dharmayuktā kāyena vāca manasā sada śuddhabhāvā // Lal_12.10 //
na ca styānamiddhabahulā na ca mānamūḍhā mīmāṃsayukta sukṛtā sada dharmacārī /
śvaśrau ca tasya śvaśure yatha śāstṛpremā dāsī kalatra jani yādṛśamātmaprema // Lal_12.11 //
śāstre vidhijña kuśalā gaṇikā yathaiva paścāt svapet prathamamutthihate ca śayyāta /
maitrānuvarti akuhāpi ca mātṛbhūtā etādṛśīṃ mi nṛpate vadhukāṃ vṛṇīṣva // Lal_12.12 // iti //
186：
6)慈心無害奉敬道義，沙門梵志布施持戒，乃為我求不嫉無厭；志性仁賢不失時節，
7)質直無諂專敬夫主，不懷他意恒無放恣；不在妊身不卒懷子，捐高自大事夫如婢；
8)不嗜酒，不貪味，不慕聲，不愚冥，消無明根，知法住真諦；不輕舉，無有邪術，常懷慚耻；不惡口，不呪咀，常奉行法；
9)身口意淨言行相應，心如下使多修慈愍；
不挊頭首不在愚戇，無有恚恨在眾猶安而不迷惑，所作業善。
10)敬於親友視如世尊；念彼如己，流長名稱，眾善普修，常奉恭恪。如是妻者爾乃可耳！
187：    
6)恒常質直起慈心，憐愍眾生如愛子，
好行惠施無諸過，供養沙門婆羅門。    
7)乃至夢寐無邪心，未曾懷孕至貞潔，
恒為心師不高舉，執意卑愻猶如賤。    
8)不貪滋味及欲樂，有慚有耻而無害，
未嘗歸依諸外道，恒與真正理相應。    
9)身語意業常清淨，惛沈睡眠皆遠離，
所作無不善思惟，恒行善行未曾捨。    
10)承事舅姑如父母，愛念左右如自身，
夫睡方眠復先起，善能解了諸義理。    
如是之女我方取，豈得凡劣以為妃！    
6)“She should be without pride, conceit, or hostility; She should be without deceit, jealousy, or guile, and not stray from uprightness. She should not lust after other men, even in dreams; Content with what is hers, she should lie with her husband, free from carelessness. [139]
7)“She should not be arrogant or slothful. She should comport herself fittingly. She should be without any pride or willfulness, like a servant. She should not be attracted to alcohol, tastes, sounds, or fragrances; She should be free of greed and covetousness, satisfied with her fortune. 103
8)“Adhering to truth, she should be steady and unwavering; Not puffed up, she should dress with modesty. Always engaging in righteousness, she should be unimpressed with flashy displays; She should always be pure in body, speech, and mind.
9)“She should not be excessively slothful or indolent, nor full of foolish pride; Circumspect, she should always be engaged in good deeds. She should regard her in-laws with the affection reserved for teachers, [F.72.b] And be as loving to the servants and maids as she is to herself.
10)“She should be as adept as a courtesan in knowing the arts of love; She should be the last to go to sleep and the first to rise; She should lovingly obey, and be as guileless as a mother. Find me, O father, a wife like this!”
5.
atha khalu bhikṣavo rājā śuddhodana imā gāthā vācayitvā purohitamāmantrayate sma - gaccha tvaṃ mahābrāhmaṇa kapilavastumahānagare / sarvagṛhāṇyanupraviśya kanyā vyavalokaya / yasyā ete guṇāḥ saṃvidyante kṣatriyakanyāyā vā brāhmaṇakanyāyā vā vaiśyakanyāyā vā śūdrakanyāyā vā tāṃ kanyāmasmākaṃ prativedaya / tatkasmāddhetoḥ? na hi kumāraḥ kulārthiko na gotrārthikaḥ / guṇārthika eva kumāraḥ //
tasyāṃ ca velāyāmimāṃ gāthāmabhāṣata -
brāhmaṇīṃ kṣatriyāṃ kanyāṃ veśyāṃ śūdrīṃ tathaiva ca /
yasyā ete guṇāḥ santi tāṃ me kanyāṃ pravedaya // Lal_12.13 //
na kulena na gotreṇa kumāro mama vismitaḥ /
guṇe satye ca dharme ca tatrāsya ramate manaḥ // Lal_12.14 // iti //
186：爾時白淨王聞菩薩言，告古梵志：入迦夷衛遍周諸家，察好玉女誰有是德？君子長者工師細民，有如是比功勳備乎？若可太子乃可迎耳。所以者何？太子不好種姓唯樂德耳。於是頌曰：
1)君子梵志種，工師若細民；
其有是德者，乃可娉取耳！
2)不喜好種姓，太子為奇雅；
有至誠功勳，心乃樂如是。
187：佛告諸比丘：是時大臣乃傳此書，至輸檀王所，王見書已告諸臣言：汝宜齎書於迦毘羅城，觀諸族姓，若剎帝利、若婆羅門，乃至毘舍、首陀種族之中，必有令女具斯眾德，當娶是女為太子妃。即說偈言：
1)剎利婆羅門，毘舍及首陀，
有女具斯德，宜速來報我。
2)太子心所好，以奉法為先，
汝今應審觀，無論於種族。
Monks, when King Śuddhodana heard those verses, he ordered his family priest, “Go, great priest, out to the city of Kapilavastu! Go to every household and scrutinize the girls! If there is someone with these qualities—no matter whether she is a girl of royal caste, priestly caste, merchant caste, or servant caste—report to us about that girl! Because the Prince is not after family or caste; rather he is interested in her qualities alone.” [140]
On that occasion, he said the following verses:
“Whether she is a girl of royal caste or priestly caste, Merchant caste or servant caste— Report to me whichever girl Possesses these qualities!
“My son is not enthralled By family or caste; His mind delights in Good qualities, truth, and righteousness.”
6.
atha khalu bhikṣavaḥ sa purohitastaṃ gāthālekhaṃ gṛhītvā kapilavastuni mahānagare gṛhādgṛhaṃ vyavalokayan gatvā hiṇḍan kanyāṃ paryeṣate sma / evaṃguṇayuktāmapaśyan (na caiva guṇayuktāṃ kanyāṃ) / so 'nupūrveṇa vicaran yena daṇḍapāṇeḥ śākyasya niveśanaṃ tenopasaṃkrāmat / sa taṃ niveśanaṃ praviṣṭo 'drākṣīt kanyāmabhirūpāṃ prāsādikāṃ darśanīyāṃ paramayā śubhavarṇapuṣkaratayā samanvāgatāṃ nātidīrghāṃ nātihrasvāṃ nātisthūlāṃ nātikṛśāṃ nātigaurāṃ nātikṛṣṇāṃ prathamayauvanāvasthāṃ strīratnamiva khyāyamānām /
(Vaidya 99) atha sā dārikā purohitasya caraṇau gṛhītvā evamāha - kena te mahābrāhmaṇa kāryam? purohita āha -
śuddhodanasya tanayaḥ paramābhirūpo dvātriṃśalakṣaṇadharo guṇatejayuktaḥ /
teneti gātha likhitā guṇaye vadhūnāṃ yasyā guṇāsti hi ime sa hi tasya patnī // Lal_12.15 //
186：1)爾時梵志聞是偈教，周旋遍行迦維羅衛家家占之，2)適入一家覩一玉女，端政殊好如天玉女，容色第一淨猶蓮華，不長不短不白不黑，不肥不瘦正得女容，類玉女寶。3)於時其女禮古梵志，而問之曰：梵志何求？梵志答曰：
其白淨王生真太子，端政無比相三十二，
功德威神自手書偈，形貌女相天人第一，
乃娉之耳！
187：佛告諸比丘：1)爾時大臣奉王勅已，於迦毘羅城求訪如是令德之女。2)有一大臣名為執杖，其人有女名耶輸陀羅，相好端嚴姝妙第一，不長不短不麁不細，非白非黑具足婦容，猶如寶女。於是大臣詣執杖家，見耶輸陀羅。3)爾時耶輸陀羅拜於大臣，而問之言：以何緣故而來至此？大臣以菩薩書授耶輸陀羅，而說頌曰：
釋氏大王之太子，顏容端正甚可愛，
大人之相三十二，八十種好皆圓滿，
太子書中述婦德，如是之女可為妃。
Monks, the family priest went out to the city of Kapilavastu carrying the written verses, and wandered from house to house looking carefully, searching for a girl with such qualities. However, he did not see such a girl. Eventually he reached the house of the Śākya Daṇḍapāṇi. When he entered that dwelling, he saw a beautiful, pleasant, and captivating girl. The girl had a sublimely beautiful complexion like a white lotus, was neither too tall nor too short, neither too fat nor too thin, neither too fair nor too dark, was in her first blush of youth, and was a jewel of a woman, just as the Prince had described. The girl grabbed hold of the priest’s feet and asked, [F.73.a] “O great priest, what is your aim?”
The priest said: “The son of Śuddhodana is sublimely handsome;  Replete with thirty-two auspicious marks, he has splendorous qualities. He has written of the qualities of a wife; Whoever has those qualities will be his bride.”
7.
sa tasyāstaṃ lekhamupanāmayati sma //
atha sā dārikā taṃ gāthālekhaṃ vācayitvā smitamupadarśya taṃ purohitaṃ gāthayādhyabhāṣat -
mahyeti brāhmaṇa guṇā anurūpa sarve so me patirbhavatu saumya surūparūpaḥ /
bhaṇahi kumāru yadi kārya ma hū vilamba mā hīnaprākṛtajanena bhaveya vāsaḥ // Lal_12.16 //
iti //
186：於時彼女說此頌曰：
梵志所宣偈，顯意所見色；
梵志欲知之，我悉有是德。
宜應為我夫，端正最難比；
白太子此事，勿與不肖會。
187：爾時耶輸陀羅，見菩薩書取而讀之，怡然微笑報大臣曰：
書載德行今悉備，唯應太子為我夫。
當以斯意速啟知，無令不肖而共居。    
He then gave the girl the letter. The girl read the verses out loud, then she revealed a smile and spoke in verse to the priest: [141] “O priest, since I have all of these suitable qualities, May this handsome and gentle Prince be my husband! If he consents, there should be no delay, Or I will end up with an inferior, ordinary man.”
8.
atha sa khalu purohito rājānaṃ śuddhodanamupasaṃkramyaiva tamarthamārocayati sma - dṛṣṭā mayā deva kanyā yā kumārasyānurūpā syāt / āha - kasyāsau? āha - daṇḍapāṇerdeva śākyasya duhitā //
atha rājñaḥ śuddhodanasyaitadabhavat - durāsadaḥ kumāraḥ śubhādhimuktaśca / prāyeṇa ca mātṛgrāmo 'saṃvidyamānaguṇo 'pi guṇānāmātmani prajānīte / yannvahamaśokabhāṇḍakāni kārayeyam, yāni kumāraḥ sarvadārikābhyo 'nuprayacchet / tatra yasyāṃ dārikāyāṃ kumārasya cakṣurabhiniveśyati, tāṃ kumārasya varayiṣyāmīti //
atha khalu rājā śuddhodano 'śokabhāṇḍāni kārayati sma suvarṇamayāni rūpyamayāni nānāratnamayāni / kārayitvā ca kapilavastuni mahānagare ghaṇṭāghoṣaṇāṃ kārayāmāsa - saptame divase kumāro darśanaṃ dāsyati, aśokabhāṇḍakāni ca dārikābhyo viśrāṇayiṣyati / tatra sarvadārikābhiḥ saṃsthāgāre saṃnipatitavyamiti //
iti hi bhikṣavaḥ saptame divase bodhisattvaḥ saṃsthāgāramupasaṃkramya bhadrāsane nyaṣīdat / rājāpi śuddhodano 'dṛśyapuruṣān sthāpayati sma - yasyāṃ dārikāyāṃ kumārasya cakṣuḥ saṃniviśet, tāṃ mamārocayadhvamiti //
186：1)梵志聞之，還詣王所宣之如是：天王省之，將無宜也為太子妃。2)問曰：誰女？梵志報曰：執杖釋種家生。王自念言：太子形貌與世超異，面色清淨儻不可意，使自擇之。詣無憂堂皆集眾女，使太子身自己察之，菩薩自察悅者眼向。3)爾時白淨王，眾寶奇珍作好講堂，皆召羅衛上好妙女，會彼講堂。4)佛語比丘：於時菩薩往到講堂，坐仁賢床。王遣使者：菩薩所視顧妙悅者，即來告我。
187：1)爾時大臣見是事已，歸白王言：大王！我於迦毘羅城，處處求訪覩一賢女，堪為太子之妃，端正姝妙色相第一，不長不短不麁不細，非白非黑具足婦容，猶如寶女。2)王曰：汝所稱者誰之女耶？白言：執杖大臣之女，名耶輸陀羅。王自惟念：太子相好超過世間；德貌備足，方可以充太子妃耳。汝所稱者，何必具美？我當造無憂寶器，隨太子意來者遺之，竊使伺候觀其所好，其所好者即娉為妃。3)乃遣金師多造無憂之器，復以七寶而為嚴飾，擊鼓宣令告迦毘羅城，自知女有德貌堪為太子妃者，至第七日總集王宮。七日滿已，諸女皆集。4)菩薩爾時處于大殿，據仁賢床婇女圍遶。時輸檀王密使內人：觀察菩薩意之所向，當速報我。
The councilor went before King Śuddhodana and told him what had happened: “I have seen, O king, a girl who would be suitable for the boy.”
The king asked, “Who does she belong to?” The councilor replied, “Your Majesty, she is the daughter of the Śākya Daṇḍapāṇi.”
King Śuddhodana thought to himself: “The boy is unparalleled and inclined toward virtue. Most girls have no qualities, yet they think of themselves very highly. I will have some pleasing items made and let the boy distribute them to all the girls. I will choose for the Prince whichever girl his eyes linger upon.”
King Śuddhodana did indeed prepare some pleasing items made of gold, silver, and various jewels. Once the preparations were completed, he had the bell sounded in the city of Kapilavastu and announced the following decree: “In seven days the Prince will give a public showing. He will give pleasing goods to the girls, so all the girls should gather together in the assembly hall at that time.”
Monks, after seven days had passed, the Bodhisattva went to the assembly hall [F.73.b] and took his seat on a splendid throne. King Śuddhodana had put some spies in place and ordered them: “Report to me if the boy’s eyes linger upon any particular girl!” [142]
9.
iti hi bhikṣavo yāvantyaḥ kapilavastuni mahānagare dārikāstāḥ sarvā yena saṃsthāgāro yena ca bodhisattvastenopasaṃkrāman bodhisattvasya darśanāya aśokabhāṇḍakāni ca pratigṛhītum //
(Vaidya 100) iti hi bhikṣavo bodhisattvo yathāgatābhyastābhyo dārikābhyo 'śokabhāṇḍakānyanuprayacchati sma / tāśca dārikā na śaknuvanti sma bodhisattvasya śriyaṃ tejaśca soḍhum / tā aśokabhāṇḍakāni gṛhītvā śīghraṃ śīghrameva prakrāmanti sma //
atha daṇḍapāṇeḥ śākyasya duhitā gopā nāma śākyakanyā, sā dāsīgaṇaparivṛtā puraskṛtā yena saṃsthāgāro yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramyaikānte 'sthāt bodhisattvamanimeṣābhyāṃ nayanābhyāṃ prekṣamāṇā / tadyadā bodhisattvena sarvāṇyaśokabhāṇḍāni dattāni, tadā sā bodhisattvamupasaṃkramya prahasitavadanā bodhisattvamevamāha - kumāra kiṃ te mayāpanītaṃ yastvaṃ māṃ vimānayasi?
āha - nāhaṃ tvāṃ vimānayāmi, api tu khalu punastvamabhipaścādāgateti / sa tasyai cānekaśatasahasramūlyamaṅgulīyakaṃ nirmucya prādāt //
sā prāha - idamahaṃ kumāra tavāntikādarhāmi? āha - imāni madīyānyābharaṇāni, gṛhyatām / sā āha - na vayaṃ kumāraṃ vyalaṃkariṣyāmaḥ? alaṃkariṣyāmo vayaṃ kumāram / ityuktvā sā kanyā prakrāmat //
186：爾時菩薩會諸婇女，時釋家女名曰俱夷，與諸婇女到菩薩所；却住一面諦視菩薩，目未曾眴。菩薩普察即時欣笑，執持寶英以遺俱夷。俱夷報曰：吾不貪慕眾寶瓔珞，當以功德自莊嚴身。太子還室歎未曾有：今此俱夷解世無常，不貪世榮。
187：1)時迦毘羅城一切美女，皆以瓔珞莊嚴其身，至菩薩前，暫覩威光不能仰視。2)爾時菩薩以無憂寶器次第付之，皆蒙厚禮低顏而去。3)爾時耶輸陀羅，侍從圍遶最後而至，姿容端正色相無雙，諦觀菩薩目不暫捨，怡然微笑而作是言：獨不垂賜無憂之寶，將非我身不足採耶？4)菩薩報言：我今於汝誠無所嫌，汝自後來寶器盡耳。即脫指環而以與之，其環價直百千兩金。耶輸陀羅受指環已，復作是言：所賜之物何太少乎？我身雖劣止直爾耶？是時菩薩盡脫所著眾寶瓔珞而以贈之。5)耶輸陀羅言：我今何為奪於太子嚴身之寶？自當以諸寶飾奉上太子。作是語已，不肯受之還歸本處。
Monks, then the girls in the city of Kapilavastu, as many as there were, all came to the assembly hall where the Bodhisattva was seated in order to see him and lay claim to the gifts being offered. Monks, then the Bodhisattva gave the pleasing items to the girls according to the order of their arrival. The girls, however, could not bear the Bodhisattva’s splendor and brilliance and, as soon as they received the gifts, they quickly departed.
Then the daughter of Daṇḍapāṇi Śākya, the Śākya girl named Gopā, surrounded and escorted by an entourage of female servants, came into the assembly hall where the Bodhisattva was seated. She approached the Bodhisattva and stood to one side, staring at him with unblinking eyes.
When the Bodhisattva had finished distributing all the gifts, she went up to him and, with a smile on her face, said to him, “O Prince, you pay no attention to me. Have I done anything inappropriate toward you?”
The Prince responded, “I am not ignoring you. But you certainly have come very late.” He then took off his ring, which was worth several hundreds of thousands of 105 silver coins, and gave it to her. She said, “Am I, Prince, worthy of this?”
The Prince replied, “Here, take all these other ornaments of mine as well.”
Then the girl said, “It is not right to strip the Prince of his adornments. Rather we should adorn the Prince.” And then she left.
10.
tatastairguhyapuruṣai rājānaṃ śuddhodanamupasaṃkramyaiṣa vṛttānto nivedito 'bhūt - deva daṇḍapāṇeḥ śākyasya duhitā gopā nāma śākyakanyā, tasyāṃ kumārasya cakṣurniviṣṭam, muhūrtaṃ ca tayoḥ saṃlāpo 'bhūt //
ityetatkhalu vacanaṃ śrutvā rājā śuddhodano daṇḍapāṇeḥ śākyasya purohitaṃ dautyena preṣayati sma - yā te duhitā, sā mama kumārasya pradīyatāmiti //

daṇḍapāṇirāha - ārya kumāro gṛhe sukhasaṃvṛddhaḥ / asmākaṃ cāyaṃ kuladharmaḥ śilpajñasya kanyā dātavyā nāśilpajñasyeti / kumāraśca na śilpajño nāsidhanuṣkalāpayuddhasālambhavidhijñaḥ / tatkathamaśilpajñāyāhaṃ duhitaraṃ dāsyāmi?
186：時王使者，往詣王所啟是本末：向者太子意趣釋女俱夷。王聞是語，遣梵志往，媒求此女為太子妃。時執杖釋種言：我等本性有藝術者，乃嫁與女；太子有術，明知射御手博書數禮樂六藝備悉，乃與女耳。梵志即還具啟白王。
187：1)時王使者具以上事而白王言：大王當知！太子意在執杖大臣之女耶輸陀羅。2)王聞是語，即遣國師詣執杖家作如是言：聞卿有女堪為太子之妃，故遣相求，宜知此意。3)爾時國師奉王勅已，到執杖家具陳是事。4)爾時執杖報國師言：自我家法積代相承，若有伎能過於人者，以女妻之。太子生長深宮，未曾習學文武書算、圖象兵機、權捷𭡖力世間眾藝，何為我女適無藝人？應會諸釋簡選伎能，誰最優長當得是女。
The people who were positioned as spies came before King Śuddhodana and reported the event, saying, “O king, the boy’s eyes lingered upon the daughter of Daṇḍapāṇi Śākya, the Śākya girl named Gopā, and there was a brief conversation between them.” [F.74.a] [143]
When King Śuddhodana heard this, he sent the councilor-priest before Daṇḍapāṇi Śākya with the request, “May your daughter be given to my son!”
Daṇḍapāṇi replied, “The noble boy has grown up in the palace in ease and comfort. Yet our family rule is such that a girl can only be granted to someone who is skilled in the arts, and not to a man who lacks these skills. The Prince is not skilled in the arts since he does not know the maneuvers of swordsmanship, archery, combat, or wrestling. How can I give away my daughter to someone who lacks such skills?”
11.
ityetacca rājñaḥ prativeditam / tato rājña etadabhavat - dvirapīdamahaṃ sahadharmeṇa coditaḥ / yadāpi mayoktaṃ kasmācchākyakumārāḥ kumārasyopasthānāya nāgacchantīti tadāpyahamabhihitaḥ - kiṃ vayaṃ maṇḍakasyopasthānaṃ kariṣyāma iti / etarhyapyevamiti pradhyāyanniṣaṇṇo 'bhūt //
bodhisattvaścainaṃ vṛttāntamaśroṣīt / śrutvā ca yena rājā śuddhodanastenopasaṃkrāmat / upasaṃkramyaivamāha - deva kimidaṃ dīnamanāstiṣṭhasi?
rājā āha - alaṃ te kumāra anena /
kumāra āha - deva sarvathā tāvadavaśyabhevamākhyātavyam / yāvattrirapi bodhisattvo rājānaṃ śuddhodanaṃ paripṛcchati sma //
(Vaidya 101) tato rājā śuddhodano bodhisattvāya tāṃ prakṛtimārocayati sma / tāṃ śrutvā bodhisattva āha - deva asti punariha nagare kaścidyo mayā sārdhaṃ samarthaḥ śilpena śilapamupadarśayitum?
tato rājā śuddhodanaḥ prahasitavadano bodhisattvamevamāha - śakyasi punastvaṃ putra śilpamupadarśayitum? sa āha - bāḍhaṃ śakyāmi deva / tena hi saṃnipātyantāṃ sarvaśilpajñāḥ, yeṣāṃ purataḥ svaṃ śilpamupadarśayiṣyāmi //
tato rājā śuddhodanaḥ kapilavastuni mahānagaravare ghaṇṭāghoṣaṇāṃ kārayati sma - saptame divase kumāraḥ svaṃ śilpamupadarśayati / tatra sarvaśilpajñaiḥ saṃnipatitavyam //
tatra saptame divase pañcamātrāṇi śākyakumāraśatāni saṃnipatitānyabhūvan / daṇḍapāṇeśca śākyasya duhitā gopā nāma śākyakanyā jayapatākā sthāpitābhūt - yo vā atra asidhanuṣkalāpayuddhasālambheṣu jeṣyati, tasyaiṣā bhaviṣyatīti //
186：王自念言；王以是法告於菩薩。菩薩啟王：且止用是為求。王曰：何以言止？將無藝術乎？論其正法而言且止。太子報言：所可應者皆能為耳。王問菩薩：藝術云何？菩薩曰：此間寧有奇異妙術與我等乎？將來覩之。王即時笑：能現術乎？菩薩曰：能！請會一切諸釋親族，當共現術。王勅侍者：遍令國中撞鍾擊鼓，却後七日太子現術；諸有藝術皆來集會。諸釋親族七日之中，五百人會——藝術勝者以執杖釋女而娉與之；戲射手博最第一者當得是女——皆出城門。
187：1)爾時國師聞此語已，歸白於王。王聞此言，愁憂不樂，竊作是念：我先勅諸釋種親侍太子，皆白我言：太子不勇。執杖此辭，或因是也。2)爾時菩薩詣父王所，白言：大王何以憂愁？王時默然，乃至三問。王遣餘人為說斯意。3)於是菩薩熙怡微笑，來白王言：世間寧有殊能妙伎與我等者？王便歡喜，更審問言：汝今能與他人捔伎藝耶？如是三問，菩薩答言：大王！但當速召有異術人，我能於前現眾伎藝。4)時輸檀王於迦毘羅城外，為一試場，遍告天下：過七日後，若有善於伎術，皆集此場，共觀太子現諸伎藝。至第七日，五百釋子菩薩為首，當共出城往試場所。5)是時執杖大臣莊飾其女，載以寶車侍從圍遶，來觀伎藝，立表號令，若有伎藝出於人者，以女妻之。
The king was informed of this reply and thought, “This makes two times that I have been opposed with such a commonsensical rule. When I said, ‘Why don’t the Śākya boys come to attend upon the boy?’ I was told, ‘Why should we attend upon an indolent?’ And now this.” The king sat and reflected thus.
The Bodhisattva heard the story as well. He went to King Śuddhodana and asked,“Your Majesty, what’s wrong? Why are you sitting here so depressed?” But the king just responded, “O child, enough with your questioning!”
But the Prince insisted, “Your Majesty, it is absolutely essential that you tell me!” He asked King Śuddhodana three times, until finally the king told the Bodhisattva what was wrong.
The Bodhisattva then asked, “O king, is there anyone in this city who can compete with me in the arts?” King Śuddhodana, with a smile on his face, said to the Bodhisattva, “My son, are you capable of demonstrating any athletic prowess?”
The Prince responded, “I surely am, [144] Your Majesty. So please assemble everyone who is skilled in the arts! [F.74.b] Then I will demonstrate my skills before them.” King Śuddhodana then asked for the bell to be sounded in the city of Kapilavastu and announced, “In seven days the Prince will demonstrate his prowess in the arts. Thus everyone skilled in the arts is to assemble then!”
When seven days had passed, a group of Śākya boys five hundred strong assembled. The daughter of Daṇḍapāṇi Śākya, the Śākya girl named Gopā, was put forward as a trophy for the victor, and a pledge was sworn: “Whoever here is victorious in swordsmanship, archery, combat, and wrestling shall have her.”
12.
tatra sarvapurato devadattaḥ kumāro nagarādabhiniṣkrāmati sma / śvetaśca hastī mahāpramāṇo bodhisattvasyārthe nagaraṃ praveśyate sma / tatra devadattaḥ kumāra īrṣyayā ca śākyabalamadena ca mattaḥ / sa taṃ hastināgaṃ vāmena pāṇinā śuṇḍāyāṃ gṛhītvā dakṣiṇena pāṇinā capeṭayā ekaprahāreṇaiva hato 'bhūt //
tasyānantaraṃ sundaranandakumāro 'bhiniṣkrāmati sma / so 'drākṣīttaṃ hastināgaṃ nagaradvāre hatam / dṛṣṭvā ca paryapṛcchat - kenāyaṃ hata iti / tatra mahājanakāya āha - devadatteneti / sa āha - aśobhanamidaṃ devadattasya / sa taṃ hastināgaṃ lāṅgūle gṛhītvā nagaradvārādapakarṣati sma //
tadanantaraṃ bodhisattvo rathābhirūḍho 'bhiniṣkrāmati sma / adrākṣīdbodhisattvastaṃ hastinaṃ hatam / dṛṣṭvā ca paryapṛcchat - kenāyaṃ hata iti / āhuḥ - devadatteneti / āha - aśobhanaṃ devadattasya / kena punarasmānnagaradvārādapakarṣita iti / āhuḥ - sundaranandeneti /  āha - śobhanamidaṃ sundaranandasya / kiṃ tu mahākāyo 'yaṃ sattvaḥ / so 'yaṃ klinnaḥ sarvanagaraṃ daurgandhena sphuriṣyatīti //
tataḥ kumāro rathasya evaikaṃ pādaṃ bhūmau prasārya pādāṅguṣṭhena taṃ hastināgaṃ lāṅgūle gṛhitvā sapta prākārān sapta ca parikhānatikramya bahirnagarasya krośamātre prakṣipati sma / yatra va pradeśe sa hastī patitastasmin pradeśe mahadbilaṃ saṃvṛttaṃ yatsāṃprataṃ hastigartetyabhidhīyate //
186：1)於是調達手執牽象來入城門，見諸釋集欲現其術，即以右手牽象頭，左手持鼻，撲捏殺之。2)于時難陀與諸等類，共出城門，見於大象當路而死，問：誰殺乎？答曰：調達害之。即時牽移著于路側。3)於時菩薩尋出城門，見此死象因往問曰：誰殺此象？侍者答曰：調達害之。菩薩復問：誰復移之著于路側？答曰：仁賢難陀也。4)答曰：大佳。是象身大，如是臭爛普熏城內。即右手接擲置城外，去壍極遠。
187：1)時輸檀王遣將最勝白象以迎菩薩，提婆達多先至城門，見此勝象莊嚴第一，問：是誰象？答言：大王遣將此象以迎太子。提婆達多聞是語已，生嫉妬心，恃力憍慢，前執象鼻以手搏之，於是而死。2)難陀續到欲出城門，見彼白象當路而斃，問：誰殺乎？答言：提婆達多！難陀于時以手倒曳，致於路側。3)菩薩尋至，問：誰殺象？御者答言：提婆達多左手執鼻右手搏之，其象爾時應手而死。菩薩歎曰：提婆達多甚為不善！復問御者：誰能移之？答言：難陀以手倒曳致于路側。4)菩薩歎曰：善哉難陀！爾時菩薩坐於寶輅，以左足指持彼白象，徐擲虛空越七重城，過一拘盧舍，其象墮處便為大坑，爾後眾人號為象坑。
Ahead of everyone else, the boy Devadatta arrived from the city. He saw that a large white elephant was being brought to the city for the Bodhisattva to ride. Intoxicated with jealousy, and drunk with pride about his Śākya family line as well as his own strength, he grabbed hold of the elephant by its trunk with his left hand and killed it with his right hand in a single stroke. Right then the boy Sundarananda arrived. Seeing that an elephant had been killed at the city gate, he asked, “Who killed it?” The crowd told him, “It was Devadatta.”
Sundarananda said, “That was not right of Devadatta.” Grabbing hold of the elephant by the tail, he dragged it outside the city gate. Later the Bodhisattva arrived riding a chariot and noticed the dead elephant. When he inquired who had killed the animal, he was told that it was Devadatta. The Bodhisattva said, “That was not good of Devadatta. [145] Who dragged the elephant outside the city gate?”
When he was then told that it was Sundarananda who had done so, he answered, “It was good that Sundarananda carried it out, but this animal has a huge body. When it decays, the entire city will fill with a horrible stench.” Then, while still on his chariot, [F.75.a] the Prince extended one foot to the ground, and with his big toe he took hold of the elephant and hurled it a mile outside the city, over seven walls and seven moats. A deep pit formed where the elephant landed. Today this is aptly called Elephant Gorge.
13.
tatra devamanujāḥ śatasahasrāṇi hāhākārakilakilāprakṣveḍitaśatasahasrāṇi prāmuñcan / cailavikṣepāṃścākārṣuḥ / gaganatalagatāśca devaputrā ime gāthe 'bhāṣanta -
yatha mattagajendragatīnāṃ pādāṅguṣṭhatalena gajendram /
sapta purāparikhā atikramya kṣiptu bahiḥ svapurātu ayaṃ hi // Lal_12.17 //
(Vaidya 102) niḥsaṃśayameṣa sumedhā mānabalena samucchritakāyān /
saṃsārapurātu bahirdhā eka kṣapiṣyati prajñabalena // Lal_12.18 //
186：時諸天人無數百千，稱揚洪音皆言：快哉，快哉！虛空諸天，而讚頌曰：
手執大白象，已死身至重；
擲棄於城外，離壍極大遠。
此必為至聖，平等離俗身；
逮成一切智，以聖力常存。
187：是時虛空諸天皆大歡喜，歎未曾有，而說頌曰：
菩薩車中垂左足，以指擲象重城外，
決定當能以智力，運諸眾生超死城。
Then hundreds of thousands of gods and humans let out hundreds of thousands of cries of amazement and waved their banners. From the sky, divine sons called out these verses:
“In a movement like a great elephant in rut, The Bodhisattva grabbed hold of the great elephant with his big toe And hurled it far outside the fair city, Beyond seven of the city’s moats.
“This supremely wise one will surely Hurl the people who are bloated with the strength of pride Far beyond the city of saṃsāra, Alone, through the strength of his insight.”
14.
iti hi pañcamātrāṇi śākyakumāraśatāni nagarānniṣkamya yenānyatamaḥ pṛthivīpradeśo yatra śākyakumārāḥ śilpamupadarśayanti sma tenopasaṃkrāman / rājāpi śuddhodano mahallakamahallakāśca śākyā mahāṃśca janakāyo yenāsau pṛthivīpradeśastenopasaṃkrāman bodhisattvasya cānyeṣāṃ ca śākyakumārāṇāṃ śilpaviśeṣaṃ draṣṭukāmāḥ //
tatra ādita eva ye śākyakumārā lipyāṃ paṭuvidhijñāste bodhisattvena sārdhaṃ lipiṃ viśeṣayanti sma / tatra taiḥ śākyairviśvāmitra ācāryaḥ sākṣī sthāpito 'bhūt - sa tvaṃ vyavalokaya katamo 'tra kumāro lipijñāne viśiṣyate yadi vā lekhyato yadi vā bahulipiniryāṇataḥ / atha viśvāmitra ācāryaḥ pratyakṣo bodhisattvasya lipijñāne smitamupadarśayannime gāthe 'bhāṣata -
manuṣyaloke 'tha ca devaloke gandharvaloke 'pyasurendraloke /
yāvanti kecillipi sarvaloke tatraiṣa pāraṃgatu śuddhasattvaḥ // Lal_12.19 //
nāmāpi yūyaṃ ca ahaṃ ca teṣāṃ lipīna jānāma na cākṣarāṇām /
yānyeṣa jānāti manuṣyacandro ahamatra pratyakṣu vijeṣyate 'yam // Lal_12.20 //
186：爾時五百釋種宗族，皆至城門，在於寬處集會，欲現伎術。時白淨王與諸大力宗族諸釋，至現術處；時無數眾侍從菩薩欲觀其藝——斯釋宗族前見菩薩，在於書堂嗟歎宣說六十四種書，其師選友覩之甚怪謂未曾有，天上世間無有是術，諸鬼神、龍、阿須倫等無能逮，覩其藝術者此真聖人也，以度無極；一一解字，義理本末無一疑滯，其聞見是德過釋梵日月諸天，我等目覩道術如是，誰能過者——諸釋宗族報眾人曰：菩薩雖入書堂，悉知書疏計校眾術，其見者尠。今會大眾一時來集，此中誠勝能為顯雅，眾人觀知為誰勝乎？
187：佛告諸比丘：1)爾時輸檀王，與諸釋種長德耆年國師大臣無量眾會，集藝場所，五百釋種童子皆至此場。2)時諸釋種，請毘奢蜜多為試藝師，語毘奢蜜多言：應觀我等諸童子中，誰最工書、誰學優贍？3)而毘奢蜜多，先知菩薩解一切書無能踰者，於是微笑向諸童子，而說頌曰：
天上人間，所有文字，太子究之，盡窮其底，
吾與汝等，誰能及者。為我說書，靡識其名，
適曾挍量，人天最勝。
Then five hundred Śākya boys emerged from the city and arrived at the place where they were to demonstrate their abilities in the arts. King Śuddhodana, the Śākya elders, and a big crowd also arrived there, eager to compare the differences in artistic skill between the Bodhisattva and the other Śākya boys.
First those Śākya boys who were skilled in the rules of writing competed with the Bodhisattva in the art of scripts. The teacher Viśmāmitra was appointed judge by the Śākyas, and he announced: “You are to determine who among these [146] boys is superior, whether in penmanship or in the knowledge of scripts.”
Then, because the teacher Viśmāmitra had witnessed firsthand the Bodhisattva’s knowledge of scripts, he smiled and said these verses:
“This pure being has reached perfection In all the scripts, as many as there are in all the worlds, Whether it be the world of humans, the world of gods, The world of demigods, or the world of gandharvas. [F.75.b]
“Neither you nor I know even the names Of the scripts and letters That this moon among men knows. I have witnessed it firsthand. He will be victorious.”
15.
śākyā āhuḥ - viśiṣyatāṃ tāvatkumāro lipijñāne / saṃkhyājñāne kumāro viśeṣayitavyo jijñāsyaśca / tatrārjuno nāma śākyagaṇako mahāmātraḥ saṃkhyāgaṇanāsu pāraṃgataḥ, sa sākṣī sthāpito 'bhūt - sa tvaṃ vyavalokaya katamo 'tra kumāro viśiṣyate saṃkhyājñānata iti / tatra bodhisattvaścoddiśati sma, ekaśca śākyakumāro nikṣipati sma, na ca pariprāpayati sma / bodhisattvasyaika dvau trayaścatvāraḥ pañcadaśa viṃśattriṃśaccatvāriṃśatpañcāśacchataṃ yāvatpañcāpi śākyakumāraśatāni yugapatkāle nikṣipanti sma, na ca pariprāpayanti sma / tato bodhisattva āha - uddiśata yūyam, ahaṃ nikṣepsyāmīti / tatraikaśākyakumāro bodhisattvasyoddiśati sma, na ca pariprāpayati sma / dvāvapi trayo 'pi pañcāpi daśāpi viṃśatyapi triṃśadapi catvāriṃśadapi pañcāśadapi yāvatpañcāpi śākyakumāraśatāni yugapaduddiśanti sma / na ca pariprāpayanti sma bodhisattvasya nikṣipataḥ //
bodhisattva āha - alamalamanena vivādena / sarva idānīmekībhūtvā mamoddiśata, ahaṃ nikṣepsyāmīti / tatra pañcamātrāṇi śākyakumāraśatānyekavacanodāhāreṇāpūrvacaritaṃ samuddiśanti sma, bodhisattvaścāsaṃmūḍho nikṣipati sma / evamaparyantāḥ sarvaśākyakumārāḥ, atha paryantaśca bodhisattvaḥ //
tato 'rjuno gaṇakamahāmātra āścaryaprāpta ime gāthe 'bhāṣata -
jñānasya śīghratā sādhu buddhe saṃparipṛcchatā /
pañcamātraśatānyete dhiṣṭhitā gaṇanāpathe // Lal_12.21 //
(Vaidya 103) īdṛśī ca iyaṃ prajñā buddhirjñānaṃ smṛtirmatiḥ /
adyāpi śikṣate cāyaṃ gaṇitaṃ jñānasāgaraḥ // Lal_12.22 //
186：普曜經試藝品第十
爾時有大臣名曰炎光，釋中大臣也，計校算術最為第一，所度無極，王立此人：汝且觀之，何所太子為最勝耶？於時菩薩觀察諸釋及國王子，有數百人，一一擲戲不及菩薩。菩薩報曰：汝等且待，我當擲之。時一王子來共擲戲，亦不能及；至五百人皆不能逮。時諸會者舉聲歎曰：若稱一辭至未曾有，況無數藝，所言殊特言辭談論不可究竟。炎光大臣雖能計校，言談算術亦不能及。
187：1)爾時五百釋種，前白王言：我等先知太子通達書藝無能及者，而於算術或未過人。2)時有大臣名頞順那，極閑算術，輸檀王語頞順那言：汝宜觀諸童子，於算數中誰最為優？3)爾時菩薩自與唱數，令諸童子次第下籌，隨菩薩唱計不能及，一一童子乃至五百皆悉錯亂。4)菩薩是時語諸童子：汝等唱數我當算之。諸童子等次第舉數，菩薩運籌唱不能及，都無錯謬，乃至五百童子一時俱唱，亦不雜亂。5)時頞順那心生希有，以偈讚曰：
善哉心智奇敏捷，五百釋種無能及，
彼昔皆稱我能算，今知太子不可量。    
The Śākyas said, “It may indeed be that this boy is superior in knowledge of scripts, but he should also be tested and distinguish himself in knowledge of mathematics.” So the greatest mathematician among the Śākyas, a man called Arjuna, an adept in knowledge of calculation, was appointed judge and told, “You are to determine who among the boys here is superior in knowledge of numbers.”
First the Bodhisattva proposed a mathematical problem. One of the Śākya boys tried to calculate it, but he could not solve it. Next another Śākya boy, then two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred—up to five hundred of them—together tried to calculate the problem, but they could not solve it. Next the Bodhisattva said, “Now you propose a mathematical problem, and I will calculate it.” One of the Śākya boys proposed a mathematical problem to the Bodhisattva, but the boy could not confound the Bodhisattva’s calculations. Next two of the Śākya boys, then three, four, five, ten, twenty, thirty, forty, fifty—up to five hundred of them—together proposed a mathematical problem, but they could not confound the Bodhisattva’s calculations. Finally the Bodhisattva said, “Enough with this dispute! All of you should convene and propose a mathematical problem for me. Then I will calculate it.” Accordingly five hundred Śākya boys [147] in unison proposed an unprecedented problem, and still the Bodhisattva calculated it without any consternation. In this way all the Śākya boys met their match while the Bodhisattva remained undefeated. [F.76.a] The great mathematician Arjuna was amazed and said these verses:
“When this fine intellect was questioned, His knowledge was so very quick That all five hundred Śākya boys Were surpassed on the path of calculation.
“With such insight, wisdom, Intellect, and mindfulness, This ocean of knowledge Even today learns and trains further in calculation.”
16.
tataḥ sarvaśākyagaṇa āścaryaprāptaḥ paramavismayāpanno 'bhūt / ekakaṇṭhāścemāṃ vācamabhāṣanta - jayati jayati bhoḥ sarvārthasiddhaḥ kumāraḥ / sarve cāsanebhya utthāya kṛtāñjalipuṭā bhūtvā bodhisattvaṃ namaskṛtya rājānaṃ śuddhodanametadavocan - lābhāste mahārāja paramasulabdhāḥ, yasya te putra evaṃ śīghralaghujavacapalaparipṛcchāpratibhāna iti //

atha sa rājā śuddhodano bodhisattvamevamāha - śakyasi putra arjunena gaṇakamahāmātreṇa sārdhaṃ saṃkhyājñānakauśalyagaṇanāgatimanupraveṣṭum? tena hi gaṇyatām / athārjuno gaṇakamahāmātro bodhisattvamevamāha - jānīṣe tvaṃ kumāra koṭiśatottarāṃ nāma gaṇanāgatim? bodhisattva āha - śakyāmi deva / āha - jānāmyaham / āha - kathaṃ punaḥ koṭiśatottarā gaṇanāgatiranupraveṣṭavyā? bodhisattva āha - śataṃ koṭīnāmayutaṃ nāmocyate / śatamayutānāṃ niyuto nāmocyate / śataṃ niyutānāṃ kaṅkaraṃ nāmocyate / śataṃ kaṅkarāṇāṃ vivaraṃ nāmocyate / śataṃ vivarāṇāmakṣobhyaṃ nāmocyate / śatamakṣobhyāṇāṃ vivāhaṃ nāmocyate / śataṃ vivāhānāmutsaṅgaṃ nāmocyate / śatamutsaṅgānāṃ bahulaṃ nāmocyate / śataṃ bahulānāṃ nāgabalaṃ nāmocyate / śataṃ nāgabalānāṃ tiṭilambhaṃ nāmocyate / śataṃ tiṭilambhānāṃ vyavasthānaprajñaptirnāmocyate / śataṃ vyavasthānaprajñaptīnāṃ hetuhilaṃ nāmocyate / śataṃ hetuhilānāṃ karakurnāmocyate / śataṃ karakūṇāṃ hetvindriyaṃ nāmocyate / śataṃ hetvindriyāṇāṃ samāptalambhaṃ nāmocyate / śataṃ samāptalambhānāṃ gaṇanāgatirnāmocyate / śataṃ gaṇanāgatīnāṃ niravadyaṃ nāmocyate / śataṃ niravadyānāṃ mudrābalaṃ nāmocyate / śataṃ mudrābalānāṃ sarvabalaṃ nāmocyate / śataṃ sarvabalānāṃ visaṃjñāgatī nāmocyate / śataṃ visaṃjñāgatīnāṃ sarvasaṃjñā nāmocyate / śataṃ sarvasaṃjñānāṃ vibhūtaṃgamā nāmocyate / śataṃ vibhūtaṃgamānāṃ tallakṣaṇaṃ nāmocyate / iti hi tallakṣaṇagaṇanayā sumerūparvatarājo lakṣanikṣepakriyayā parikṣayaṃ gacchet / ato 'pyuttari dhvajāgravatī nāma gaṇanā, yasyāṃ gaṇanāyāṃ gaṅgānadīvālikāsamā lakṣanikṣepakriyayā parikṣayaṃ gaccheyuḥ / ato 'pyuttari dhvajāgraniśāmaṇī nāma gaṇanā / ato 'pyuttari vāhanaprajñaptirnāma / ato 'pyuttari iṅgā nāma / ato 'pyuttari kuruṭu nāma / ato 'pyuttari kuruṭāvi nāma / ato 'pyuttari sarvanikṣepā nāma gaṇanā, yasyāṃ gaṇanāyāṃ daśa gaṅgānadīvālikāsamā lakṣanikṣepakriyayā parikṣayaṃ gaccheyuḥ / ato 'pyuttari agrasārā nāma gaṇanā, yatra koṭīśataṃ gaṅgānadīvālikāsamā lakṣanikṣepāḥ parikṣayaṃ gaccheyuḥ / ato 'pyuttari paramāṇurajaḥpraveśānugatānāṃ gaṇanā, yatra tathāgataṃ sthāpayitvā bodhimaṇḍavarāgragataṃ ca sarvaṃdharmābhiṣekābhimukhaṃ bodhisattvaṃ nānyaḥ kaścitsattvaḥ sattvanikāye saṃvidyate ya etāṃ gaṇanāṃ prajānāti anyatrāhaṃ vā yo vā syānmādṛśaḥ / evaṃ caramabhāviko viniṣkrāntagṛhavāso bodhisattvaḥ //
186：
187：1)時諸釋種及一切人天同聲唱言：善哉，善哉！太子於算計中亦復第一。皆從座起合掌頂禮，白大王言：善哉，大王！快得善利！今者太子辯才智慧皆悉第一。2)時輸檀王告菩薩言：頗復能與頞順那校量算不？菩薩言：大王！此事可耳。3)時彼算師問菩薩言：頗有了知百拘胝外數名以不？菩薩報言：我甚知之！頞順那言：太子能知，請為我說。4)菩薩答言：百拘胝名阿由多，百阿由多名尼由多，百尼由多名更割羅，百更割羅名頻婆羅，百頻婆羅名阿芻婆，百阿芻婆名毘婆訶，百毘婆訶名欝僧迦，百欝僧迦名婆呼羅，百婆呼羅名那迦婆羅，百那迦婆羅名底致婆羅，百底致婆羅名卑波婆他般若帝，百卑波婆他般若帝名醯兜奚羅，百醯兜奚羅名迦羅頗，百迦羅頗名醯都因陀利，百醯都因陀利名僧合怛覽婆，百僧合怛覽婆名伽那那伽致，百伽那那伽致名尼羅闍，百尼羅闍名目陀羅婆羅，百目陀羅婆羅名薩婆婆羅，百薩婆婆羅名毘僧以若跋致，百毘僧以若跋致名薩婆僧以若，百薩婆僧以若名毘浮登伽摩，百毘浮登伽摩名怛羅絡叉。若有解此數者，即能算知一須彌山微塵數量。過此有數，名度闍阿伽羅摩尼，若有解此數者，即能算知恒河沙絡叉數量。過此數已，有數名度闍阿伽摩尼舍梨，若有解此數者，即能算知恒河沙拘胝。過此數已，有數名婆訶那婆若爾炎致。過此復有數名伊吒，過此復有數名古盧鼻，過此復有數名古吒鼻那，過此復有數名娑婆尼叉，若有解此數者，能知恒河沙拘胝絡叉。過此復有數名阿伽羅娑羅，若有解此數者，能知百拘胝恒河沙絡叉。過此復有數名隨入極微塵波羅摩呶羅闍，至此數已，一切眾生皆不能知，唯除如來及最後身菩薩，方能解爾。
The whole Śākya assembly was shocked and amazed, and they all said in unison, “O Prince Sarvārthasiddha, you have won, you have won!” All of them stood up from their seats, and with palms joined paid homage to the Bodhisattva.
Then they addressed King Śuddhodana: “Great king, you are so fortunate to have a son whose eloquent self-confidence is so swift, nimble, subtle, and potent in the face of questions.”
King Śuddhodana then said to the Bodhisattva, “Son, can you match the ways of calculation with the great mathematician Arjuna, an expert in the knowledge of numbers?” “I can, Your Majesty,” responded the Bodhisattva. “Then calculate away!” commanded the king. The great mathematician Arjuna then asked the Bodhisattva, “Child, do you know how to calculate the number called ten million to the hundredth power?” “Yes, I do,” said the Bodhisattva. “How then,” asked Arjuna, “should one commence that calculation?”
The Bodhisattva replied:“One hundred times ten million is called a billion (ayuta). One hundred times one billion is called one hundred billion (niyuta). One hundred times one hundred billion is called one quadrillion (kañkara). One hundred quadrillions is called one sextillion (vivara). One hundred sextillions is called a nonillion (akṣobhya). One hundred nonillions is called [148] a vivāha. One hundred vivāhas is called an utsañga. One hundred utsañgas is called a bahula. One hundred bahulas is called a nāgabala. One hundred nāgabalas is called a tiṭilambha. [F.76.b] One hundred tiṭilambhas is called a vyavasthānaprajñapti. One hundred vyavasthānaprajñaptis is called a hetuhila. One hundred hetuhilas is called a karaphū. One hundred karaphūs is called a hetvindriya. One hundred hetvindriyas is called a samāptalambha. One hundred samāptalambhas is called a gaṇanāgati. One hundred gaṇanāgatis is called a niravadya. One hundred niravadyas is called a mudrābala. One hundred mudrābalas is called a sarvabala. One hundred sarvabalas is called a visaṁjñāgati. One hundred visaṁjñāgatis is called a sarvasaṁjña. One hundred sarvasaṁjñas is called a vibhūtaṁgamā. One hundred vibhūtaṁgamās is called a tallakṣaṇa.
“If one uses tallakṣaṇa as the basic unit of calculation, it is feasible to calculate the size of Mount Meru, the king of mountains. Beyond that is the number called dhvajāgravatī. If one uses dhvajāgravatī as the basic unit of calculation, it is possible to solve the calculation for all the grains of sand in the river Ganges. Beyond that is the number called dhvajāgraniśāmaṇī. Next is the number called vāhanaprajñapti. Then comes the number called iṅgā. Beyond that is the number called kuruṭu. Then comes the number called kuruṭāvi. Then comes the number called sarvanikṣepā. With this count serving as the basic unit of calculation, it is possible to calculate the number of grains of sand in ten Ganges rivers. Beyond that is the number called agrasārā. With this figure as the basic unit of calculation, it is possible to solve the calculation equal to the number of grains of sand in one billion Ganges rivers.
“Finally comes the number called application to the smallest particles (paramāṇurajaḥpraveśānugata). With the exception of a thus-gone one, a bodhisattva who dwells at the sublime seat of awakening, or a bodhisattva who is about to be initiated into all Dharmas, there is no other being [149] who understands this number, with the exception of me and perhaps one like me, namely a bodhisattva in his final existence who has departed from the household.” [F.77.a]
17.
(Vaidya 104) arjuno 'vocat - kathaṃ kumāra paramāṇurajaḥpraveśagaṇanānupraveṣṭavyā? bodhisattva āha - sapta paramāṇurajāṃsyaṇuḥ / saptāṇavastrutiḥ / saptatruterekaṃ vātāyanarajaḥ / sapta vātāyanarajāṃsyekaṃ śaśarajaḥ / sapta śaśarajāṃsyekameḍakarajaḥ / saptaiḍakarajāṃsyekaṃ gorajaḥ / sapta gorajāṃsyekaṃ likṣārajaḥ / sapta likṣāḥ sarṣapaḥ / saptasarṣapādyavaḥ / saptayavādaṅgulīparva / dvādaśāṅgulīparvāṇi vitastiḥ / dve vitastī hastaḥ / catvāro hastā dhanuḥ / dhanuḥsahasraṃ mārgadhvajākrośaḥ / catvāraḥ krośā yojanam / tatra ko yuṣmākaṃ yojanapiṇḍaṃ prajānāti? kiyanti tāni paramāṇurajāṃsi bhavanti? arjuno 'vocat - ahameva tāvatkumāra saṃmohamāpannaḥ, kimaṅga punarye cānye 'lpabuddhayaḥ / nirdiśatu kumāro yojanapiṇḍaṃ kiyanti tāni paramāṇurajāṃsi bhavantīti / bodhisattvo 'vocat - tatra yojanapiṇḍaḥ paramāṇurajasāṃ paripūrṇamakṣobhyanayutamekaṃ triṃśacca koṭīnayutaśatasahasrāṇi ṣaṣṭiśca koṭīśatāni dvātriṃśatiśca koṭyaḥ pañca ca daśaśatasahasrāṇi dvādaśa ca sahasrāṇi etāvān yojanapiṇḍaḥ paramāṇurajonikṣepasya / anena praveśenāyaṃ jambudvīpaḥ saptayojanasahasrāṇi / godānīyo 'ṣṭau yojanasahasrāṇi / pūrvavideho nava yojanasahasrāṇi / uttarakurudvīpo daśayojanasahasrāṇi / anena praveśenemaṃ cāturdvīpakaṃ lokadhātūṃ pramukhaṃ kṛtvā paripūrṇakoṭīśataṃ cāturdvīpakānāṃ lokadhātūnāṃ yatra koṭīśataṃ mahāsamudrāṇām, koṭīśataṃ cakravālamahācakravālānām, koṭīśataṃ sumerūṇāṃ parvatarajānām, koṭīśataṃ caturmahārājikānāṃ devānām, koṭīśataṃ trayatriṃśānām, koṭīśataṃ yāmānām, koṭīśataṃ tuṣitānām, koṭīśataṃ nirmāṇaratīnām, koṭīśataṃ paranirmitavaśavartīnām, koṭīśataṃ brahmakāyikānām, koṭīśataṃ brahmapurohitānām, koṭīśataṃ brahmapārṣadyānām, koṭīśataṃ mahābrahmāṇām, koṭīśataṃ parīttābhānām, koṭīśataṃ apramāṇābhānām, koṭīśataṃ ābhāsvarāṇām, koṭīśataṃ parīttaśubhānām, koṭīśataṃ apramāṇaśubhānām, koṭīśataṃ śubhakṛtsnānām, koṭīśataṃ anabhrakāṇām, koṭīśataṃ puṇyaprasavānām, koṭīśataṃ bṛhatphalānām, kīṭīśataṃ asaṃjñisattvānām, koṭīśataṃ abṛhānām, koṭīśataṃ atapānām , koṭīśataṃ sudṛśānām, koṭīśataṃ sudarśanānām, koṭīśataṃ akaniṣṭhānāṃ devānām / ayamucyate trisāhasramahāsāhasralokadhāturvipulaśca vistīrṇaśca / sa yāvanti yojanaśatāni (paramāṇurajāṃsi trisāhasramahāsāhasralokadhātau) yāvanti yojanasahasrāṇi, yāvanti yojanakoṭayaḥ, yāvanti yojananayutāni ........peyālaṃ.............yāvadyāvanto yojanāgrasārā gaṇanāḥ / kiyantyetāni paramāṇurajāṃsi ityāha / saṃkhyāgaṇanā vyativṛttā hyeṣāṃ gaṇanānāṃ taducyate 'saṃkhyeyamiti / ato 'saṃkhyeyatamāni paramāṇurajāṃsi yāni trisāhasramahāsāhasralokadhātau bhavanti //
asmin khalu punargaṇanāparivarte bodhisattvena nirdiśyamāne arjuno gaṇakamahāmātraḥ sarvaśca śākyagaṇastuṣṭa udagra āttamanāḥ pramudita āścaryādbhutaprāpto 'bhūt / te sarva ekaikairvastraiḥ sthitā abhūvan / pariśiṣṭairvastrābharaṇairbodhisattvamabhichādayanti sma //
(Vaidya 105)atha khalvarjuno gaṇakamahāmātra ime gāthe 'bhāṣata -
koṭīśataṃ ca ayutā nayutāstathaiva niyutānu kaṅkaragatī tatha bimbarāśca /
akṣobhiṇī paramajñānu na me 'styato 'rtha - mata uttare gaṇanamapratimasya jñānam // Lal_12.23 //
api ca bhoḥ śākyāḥ -
trisāhasri rajāśrayantakā tṛṇavana oṣadhiyo jalasya bindūn /
huṃkāreṇa nyaseya ekinaiṣo ko puni vismayu pañcabhiḥ śatebhiḥ // Lal_12.24 //
186：
其迦維越樹木藥草，眾水渧數一一可知，摴蒲六博天文地理，八方異術天崩地動，一切諸術不比菩薩。前知無窮却覩無極，六通三達誰能載乎？
187：1)頞順那言：太子！云何能解極微塵數？菩薩答言：凡七極微塵成一阿耨塵，七阿耨塵成一都致塵，七都致塵成一牖中眼所見塵，七眼所見塵成一兔毛上塵，七兔毛上塵成一羊毛上塵，七羊毛上塵成一牛毛上塵，七牛毛上塵成一蟣，七蟣成一芥子，七芥子成一麥，七麥成一指節，十二指節成一搩手，兩搩手成一肘，四肘成一弓，千弓成一拘盧舍，四拘盧舍成一由旬。今此眾中誰能了知一由旬內微塵數量？2)頞順那曰：我聞太子所說猶尚迷悶，何況諸餘淺識寡聞？惟願太子為我宣說，一由旬內有幾微塵。菩薩答曰：由旬微塵數量，盡阿芻婆一那由多，復有三十拘胝那由多百千，復有六萬拘胝，復有三十二拘胝，復有五絡叉，復有萬二千絡叉；如是算計成一由旬塵數。如是南閻浮提七千由旬，西拘耶尼八千由旬，東弗婆提九千由旬，北欝單越十千由旬；如是四天下成一世界。百億四天下成一三千大千世界，其中百億四大海，百億須彌山，百億鐵圍山，百億四天王天，百億忉利天，百億夜摩天，百億兜率陀天，百億化樂天，百億他化自在天，百億梵身天，百億梵輔天，百億梵眾天，百億大梵天，百億少光天，百億無量光天，百億遍光天，百億少淨天，百億無量淨天，百億遍淨天，百億無雲天，百億福生天，百億廣果天，百億無想眾天，百億無煩天，百億無熱天，百億善見天，百億善現天，百億阿迦尼吒天；如是名為三千大千世界。縱廣之量乃至百由旬，千由旬，百千由旬，拘胝由旬，百拘胝由旬，尼由多由旬，如是次第由旬數量，可得知之。微塵之量，非諸名數所能及也，以是三千大千世界微塵不可算計，是故名為阿僧祇耳。3)菩薩說此數時，頞順那及諸釋種，皆大歡喜生希有心踊躍無量，悉解上妙衣服眾寶瓔珞，奉上菩薩。讚言：善哉，善哉！頞順那即說偈言：
拘胝室哆阿由多，如是復有尼由多，更割羅及毘婆羅，數名極至阿芻婆。    
而復超過無量數，此等太子皆能知，諸釋汝今悉應聽，太子世間無與等。    
三千大千眾草木，折以為籌作智人，如是不足為挍量，況復五百釋童子。
Then Arjuna asked, “Child, how would you enumerate the number application to the smallest particles?” The Bodhisattva answered: “Seven of the smallest particles is one small particle. Seven small particles is one water particle. Seven water particles is one airborne dust particle. Seven airborne dust particles is one dust particle on a hare. Seven dust particles on a hare is one dust particle on a sheep. Seven dust particles on a sheep is one dust particle on a cow. Seven dust particles on a cow is one louse egg. Seven lice eggs is one mustard seed. Seven mustard seeds is one barley grain. Seven barley grains is one finger joint. Twelve finger joints is one thumb tip to one index fingertip. Two measures of one thumb tip to one index fingertip is one cubit. Four cubits is one bow. One thousand bows is considered one earshot in Magadha. Four times shouting-distance is one league. Who among you knows the total number of smallest particles in a league?”
“Well,” said Arjuna. “I am uncertain about this. So, child, how much more so will the others, who are of weaker intellect, be confused? Child, please explain how many of the smallest particles make up a league.”
The Bodhisattva explained: “A league contains 100 billion nonillions, 30 quintillions, 60 billion, 320 million, 512 thousand smallest particles. Such is the sum of smallest particles in a league. There are seven thousand leagues here in Jambudvīpa, eight thousand leagues in the western continent of Godānīya, nine thousand leagues in the eastern continent of Videha, and ten thousand leagues in the northern continent of Kuru.
“Moreover, there are one billion worlds of four continents, such as this world, and one billion oceans. [F.77.b] [150] There are also one billion surrounding mountain ranges and one billion outer ranges. Likewise there are one billion Mount Merus, the kings of mountains.
“There are one billion god realms belonging to the four great kings. There are one billion Heavens of the Thirty-Three, one billion Heavens Free from Strife, one billion Heavens of Joy, one billion Heavens of Delighting in Emanations, and one billion Heavens of Making Use of Others’ Emanations.
“There are also one billion Brahma Realms, one billion realms of the High Priests of Brahmā, one billion realms of Brahmā’s Entourage, one billion realms of Great Brahmā, one billion realms of Limited Light, one billion realms of Limitless Light, one billion realms of the Luminous Heaven, one billion realms of the Heaven of Limited Virtue, one billion realms of the Heaven of Limitless Virtue, one billion realms of the Heaven of Perfected Virtue, one billion realms of the Cloudless Heaven, one billion realms of the Heaven of Increased Merit, one billion realms of the Heaven of Great Fruition, one billion realms of the Heaven of Concept-Free Beings, one billion realms of the Unlofty Heaven, one billion realms of the Heaven of No Hardship, one billion realms of the Sublime Heaven, one billion realms of the Gorgeous Heaven, and one billion realms of the Gods of the Highest Heaven. All of this is called a great trichiliocosm.
“In width and breadth, each world system contains leagues measuring in the hundreds, thousands, ten millions, billions, hundred billions, and so on, all the way up to the measure of an agrasārā. There is also a corresponding measure of the smallest particles. The number of these particles can indeed be calculated but, since it is unfathomable, it is called incalculable. A number of smallest particles even more incalculable than that are those contained in a great trichiliocosm.”
When the Bodhisattva demonstrated this display of calculation, the great mathematician Arjuna and the entire assembly of Śākyas were surprised and delighted, and  they felt great appreciation and joy. They each kept just a single garment for themselves and offered the remaining garments and jewelry to the Bodhisattva. [F.78.a] [151] Then the great mathematician Arjuna uttered the following verses:
“One hundred times ten million is a billion. Likewise it is for one hundred billion and one quadrillion, And also for a sextillion and a nonillion, but beyond that is unknown to me. So in mathematics, the knowledge of the Peerless One is superior.
“Moreover, Śākyas,
“If he can calculate in the duration of a single utterance of the sound huṁ, All the dust particles, blades of grass, forests, Medicinal herbs, and drops of water in a trichiliocosm, Then what is so amazing about the other five hundred boys?”
18.
tatra devamanujāḥ śatasahasrāṇi hāhākārakilikilāprakṣveḍitaśatasahasrāṇi prāmuñcan / gaganatalagatāśca devaputrā imā gāthā abhāṣanta -
yāvanta sattva nikhilena triyadhvayuktāḥ cittāni caitasikasaṃjñi vitarkitāni /
hīnāḥ praṇīta tatha saṃkṣipavikṣipā ye ekasmi cittaparivarti prajāni sarvān // Lal_12.25 //
186：諸天人民虛空天神舉聲歎曰：
三界眾生心中所念，諸可思想善惡禍福，
道俗眾事發意之頃，悉知本末無一懫礙，

187：佛告諸比丘：時有百千天人，悉唱：善哉，善哉！虛空諸天，以偈讚曰：
過現及未來，若干眾生心，
上中下品類，一念悉皆知，
何況此算數，而不能明了。
When he said this, hundreds of thousands of gods and humans let out hundreds of thousands of exclamations of shock and cries of joy. From the center of the sky, divine sons called out the following verse:
“The Bodhisattva perfectly understands, with a single movement of his mind, All the primary and subsidiary mental states, conceptions, and opinions That belong to all beings throughout the three times without exception, Whether they be inferior or superior, narrow or broad.”
19.
iti hi bhikṣavo 'bhibhūtāḥ sarve śākyakumārā abhūvan / bodhisattva eva viśiṣyate / tadanantaraṃ laṅghite plavite javite sarvatra bodhisattva eva viśiṣyate sma / gaganatalagatāśca devaputrā imāṃ gāthāmabhāṣanta -
vratatapasaguṇena saṃyamena kṣamadamamaitrabalena kalpakoṭyaḥ /
atha kṛtulaghukāyacittanetā tasya javasya viśeṣatāṃ śṛṇotha // Lal_12.26 //
iha gṛhagata yuṣme paśyathā sattvasāram api ca daśasu dikṣū gacchate 'yaṃ kṣaṇena /
aparimitajinānāṃ pūjanāmeṣa kurvan maṇikanakavicitrairlokadhātuṣvanantā // Lal_12.27 //
na ca puna gati āgatiṃ ca asyā yūyaṃ prajānatha tāvadṛddhiprāpto /
ko 'tra javiti vismayo janeyā asadṛśa eṣa karotha gauravo 'smin // Lal_12.28 //
evaṃ kṛtvā bodhisattva eva viśiṣyate sma //
186：歌舞伎樂無事不博；以忍辱慈道力仁和，從百千劫所作輕便，獨遊三世猶如日光。
周旋四域菩薩如是心無疑網。
虛空之中諸天復歎：是大丈夫無極至聖，汝等雖見在家所為；且聽我言，發意之頃，往來十方無數億國，皆來供養，亦復奉禮十方導師；雖現往來亦無周旋，汝等意謂神足何爾？誰能覩知是無等倫獨行隻步？以是之故，咸皆奉敬菩薩最勝。諸釋報言：能解是者，色欲皆淨一切本無。於是菩薩一意悉見覩其本末。
187：佛告諸比丘：菩薩降伏諸釋童子，捔試伎藝跳躑奔走皆悉最勝。
爾時虛空諸天，復說偈言：
菩薩多劫行施戒，忍辱精進慈悲力，
感得如是輕身心，周旋捷疾汝當聽。    
汝見大士常居此，不知一念往十方，
遊歷佛國遍親承，未曾知彼有來去；    
於是釋子得殊勝，此事不足為希有。    
Monks, in this way all the Śākya youths were defeated and the Bodhisattva alone stood out. As the day progressed, the Bodhisattva also excelled in all aspects of leaping, swimming, and running. In the sky above, divine sons sang these verses:
“With the qualities of disciplined conduct and austerity And the strength of his forbearance, discipline, and love, developed over millions of eons, He is a leader with a body and mind that are supple in action, And so you now witness the superiority of his swiftness. [152]
“You see this most excellent being here in this city, But instantaneously he is moving throughout the ten directions, Paying homage to infinite victorious ones, With a plethora of jewels and gold, in infinite worlds.
“Yet you are totally unaware of his comings and goings; Such is the extent of his miraculous powers. So why should his skills here provoke wonder? He is without equal, and you should feel respect for him.” [F.78.b] With his performances, the Bodhisattva uniquely distinguished himself.
20.
tatra śākyā āhuḥ - yuddheṣu tāvatkumāro viśeṣayitavyo jijñāsyaśca / tatra bodhisattva ekānte sthito 'bhūt / tāni ca pañcamātrāṇi śākyakumāraśatāni yugapadyudhyanti sma //
(Vaidya 106) iti hi dvātriṃśacchākyakumārāḥ sālambhāya sthitāḥ / tadā nandaścānandaśca bodhisattvamabhigatau sālambhāya / tau samanantaraṃ spṛṣṭāveva bodhisattvena pāṇinā / tau bodhisattvasya balaṃ tejaścāsahamānau dharaṇītale prapatitāvabhūtām / tadanantaraṃ devadattaḥ kumāro garvitaśca mānī ca balavāneva tabdhaḥ śākyamānena ca tabdho bodhisattvena sārdhaṃ vispardhamānaḥ sarvāvantaṃ raṅgamaṇḍalaṃ pradakṣiṇīkṛtya vikrīḍamāno bodhisattvamabhipatati sma / atha bodhisattvo 'saṃbhrānta evātvaran dakṣiṇena pāṇinā salīlaṃ devadattaṃ kumāraṃ gṛhītvā trirgaganatale parivartya mānanigrahārthamavihiṃsābuddhyā maitreṇa cittena dharaṇītale nikṣipati sma / na cāsya kāyaṃ vyābādhate sma //
tato bodhisattvo 'pyāha - alamalamanena vivādena / sarva eva ekībhūtvā idānīṃ sālambhāyāgacchateti //
atha te sarve harṣitā bhūtvā bodhisattvamabhinipatitāḥ / te samanantaraspṛṣṭā bodhisattvena bodhisattvasya śriyaṃ tejaśca kāyabalaṃ sthāmaṃ cāsahamānāḥ spṛṣṭamātrā eva bodhisattvena dharaṇitale prāpatan / tatra marūnmanujaśatasahasrāṇi hīhīkārakilakilāprakṣveḍitaśatasahasrāṇyakārṣuḥ / gaganatalagatāśca devaputrā mahāntaṃ puṣpavarṣamabhipravṛṣyaikasvareṇemāṃ gāthāmabhāṣanta -
yāvanta sattvanayutā daśasū diśāsu te duṣṭamallamahanagnasamā bhaveyuḥ /
ekakṣaṇena nipateyu nararṣabhasya saṃspṛṣṭamātra nipateyu kṣitītalesmiṃ // Lal_12.29 //
merūḥ sumeru tatha vajrakacakravālāḥ ye cānya parvata kvaciddaśasū diśāsu /
pāṇibhya gṛhya masicūrṇanibhāṃ prakuryāt ko vismayo manujaāśrayake asāre // Lal_12.30 //
eṣo drumendrapravare mahaduṣṭamallaṃ māraṃ sasainyasabalaṃ sahayaṃ dhvajāgre /
maitrībalena vinihatya hi kṛṣṇabandhuṃ yāvat spṛśiṣyati anuttarabodhi sāntam // Lal_12.31 //iti //
evaṃ kṛtvā bodhisattva eva viśiṣyate sma //
186：時諸釋族種姓悉共集會，欲試手搏。調達在世常自貢高，自謂為可不肯折伏，常與菩薩共諍威力，一切來者覩之超異，右繞稽首歸禮大聖。調達及難陀故欲手搏，於時菩薩安隱詳序，愍念之故舉調達身，在於空中三反挑旋，菩薩大慈無所傷害，徐著地上使身不痛。卿等貢高不捨自大，咸皆來集，一時與我共行手搏，諸有伎藝悉來集會。菩薩勢力適以手觸自然墮地，時諸天人無數億千及虛空神，宣揚洪音讚言：善哉！菩薩超絕無能及者。雨諸天華，異口同音而重讚曰：假使十方一切眾生皆為力士，一時伏之，何況斯等。菩薩忍辱如須彌山，過於鐵圍無能動者，若以手持十方諸山，須臾碎之如塵如灰，何況凡夫；今顯此力不足為奇，是為俗力，未為道力最上第一。降伏諸魔及與官屬，必當逮成無上正真之道，為最正覺，顯是功德菩薩最勝。執杖釋種，見於菩薩大德無量，擲象手搏當世少雙。
187：佛告諸比丘：是時五百童子角力相撲，分為三十二朋。難陀就前騁其剛勇，菩薩舉手纔觸其身，威力所加應時而倒。提婆達多常懷我慢陵侮菩薩，謂己威力與菩薩等，挺然出眾巡彼試場，疾走而來欲挫菩薩。爾時菩薩不急不緩，亦無瞋忿安詳待之，右手徐捉飄然擎舉，摧其我慢，三擲空中，以慈悲故使無傷損，告諸釋種：汝宜盡來與我相撲。俱生瞋忿銳意齊奔，菩薩指之悉皆顛仆。時諸人天同聲唱言：善哉，善哉！虛空諸天雨眾天花，以偈讚曰：
假使十方諸眾生，皆具大力如那延，
最上智人於一念，纔指之時悉顛仆。    
假使須彌鐵圍山，大士手摩盡為末，
何況世間不堅人，而與太子挍優劣。    
當以大慈坐道樹，降伏欲界天魔軍，
復以甘露洽群生，定知菩薩無能勝。
The Śākyas then said: “The Prince should also be tested in terms of his strength.” At that time the Bodhisattva stood to one side while the five hundred Śākya youths wrestled among themselves. Then thirty-two Śākya youths stayed on to confront the Bodhisattva in wrestling. First Nanda and Ānanda approached the Bodhisattva to wrestle with him. But as soon as the Bodhisattva merely touched the two boys, they were unable to withstand the Bodhisattva’s power and brilliance, and they collapsed on the ground.
Next Devadatta vied with the Bodhisattva. He was a conceited and arrogant young man, who was bloated with pride about his strength and his relationship to the Śākya lineage. In the arena filled with spectators, Devadatta first made a round clockwise, and then he lunged at the Bodhisattva. The Bodhisattva, however, was calm and unhurried. He playfully seized Devadatta with his right hand, twirled him into a triple spin, and tossed him to the ground. All the while the Bodhisattva’s mind was full of love. He did not intend to hurt Devadatta, but only to break his pride. Therefore Devadatta was unharmed.
Then the Bodhisattva said, “Enough of this quarrel. You should now all join up and confront me in wrestling.” [153] Exhilarated, they all assailed the Bodhisattva. However, as soon as the Bodhisattva touched them, they were unable to withstand his splendor, brilliance, physical strength, and stamina. Merely by his touch, they fell to the ground. Then hundreds of thousands of gods and humans let out hundreds of thousands of exclamations of shock and cries of joy. The divine sons in the sky showered down a rain of flowers and called out these verses: [F.79.a]
“Even if all the myriad beings in the ten directions Became like mighty wrestlers inclined to foul play And converged on this bull among men, His mere touch would bring them to the ground.
“Grabbing Meru, the foremost mountain and the adamantine mountain ranges, And all other mountains throughout the ten directions, He could reduce them all to powder, So what is so amazing about a human body with no substance?
“Through the strength of his love, he will vanquish Māra— That mighty, foul-playing wrestler—along with his bannered forces of footmen and cavalry. Under the most excellent lord of trees, he will vanquish this friend of darkness And peacefully attain unexcelled awakening.”
In this way the Bodhisattva, fighting alone, was the winner.
21.
atha daṇḍapāṇiḥ śākyakumārānetadavocat - jijñāsitamidaṃ dṛṣṭaṃ ca / hantedānīmiṣukṣepamupadarśayateti / tatra ānandasya dvayoḥ krośayorayasmayī bherī lakṣaṃ sthāpitābhūt / asyānantaraṃ devadattasya caturṣu krośeṣvayasmayī bherī sthāpitābhūt / daṇḍapāṇeryojanadvaye 'yasmayī bherī sthāpitābhūt / (Vaidya 107) bodhisattvasya daśasu krośeṣvayasmayī bherī sthāpitābhūt / tasyānantaraṃ sapta tālā ayasmayī varāhapratimā yantrayuktā sthāpitābhūt / tatrānandena dvābhyāṃ krośābhyāṃ bheryāhatābhūt, tatottari na śaknoti sma / devadattena catuḥkrośasthā bheryāhatābhūt, nottari śaknoti sma / sundaranandena ṣaṭkrośasthā bheryāhatābhūt, nottari śaknoti sma / daṇḍapāṇinā dviyojanasthā bheryāhatābhūt, nirviddhā ca nottari śaknoti sma / tatra bodhisattvasya yadyadeva dhanurupānamyate sma, tattadeva vicchidyate sma / tato bodhisattva āha - astīha deva nagare kiṃcidanyaddhanuryanmamāropaṇaṃ saheta kāyabalasthāmaṃ ca? rājā āha - asti putra / kumāra āha - kva taddeva? rājā āha - tava putra pitāmahaḥ siṃhahanurnāmābhūt, tasya yaddhanustadeva tarhi devakule gandhamālyairmahīyate / na punastatkaścicchaknoti sma taddhanurāropayituṃ prāgeva pūrayitum / bodhisattva āha - ānīyatāṃ deva taddhanuḥ / jijñāsiṣyāmahe //
tāvadyāvattaddhanurupanāmitamabhūt / tatra sarve śākyakumārāḥ parameṇāpi prayatnena vyāyacchamānā na śaknuvanti sma taddhanurāropayituṃ prāgeva pūravitum / tatastaddhanurdaṇḍapāṇeḥ śākyasyopanāmitamabhūt / atha daṇḍapāṇiḥ śākyaḥ sarvaṃ kāyabalasthāma saṃjanayya taddhanurāropayitumārabdho 'bhūt / na ca śaknoti sma / yāvadbodhisattvasyopanāmitamabhūt / tadbodhisattvo gṛhītvā āsanādanuttiṣṭhannevārdhaparyaṅkaṃ kṛtvā vāmena pāṇinā(gṛhītvā) dakṣiṇena pāṇinā ekāṅgulyagreṇāropitavānabhūt / tasya dhanuṣa āropyamāṇasya sarvaṃ kapilavastu mahānagaraṃ śabdenābhivijñaptamabhūt / sarvanagarajanaśca vihvalībhūto 'nyonyamapṛcchat - kasyāyamevaṃvidhaḥ śabda iti / anye tadavocan - siddhārthena kila kumāreṇa paitāmahadhanurāropitam, tasyāyaṃ śabda iti / tatra devamanujaśatasahasrāṇi hāhākārakilikilāprakṣveḍitaśatasahasrāṇi prāmuñcan / gaganatalagatāśca devaputrā rājānaṃ śuddhodanaṃ taṃ ca mahāntaṃ janakāyaṃ gāthayādhyabhāṣanta -
yatha pūrita eṣa dhanurmuninā na ca utthitu āsani no ca bhūmī /
niḥsaṃśayu pūrṇamabhiprāyu munirlaghu bheṣyati jitva ca māracamūm // Lal_12.32 //
186：爾時國王及諸釋種，更欲試射。時調達竪四十里准，難陀准六十里，菩薩百里。時調達射中四十里鼓，不能得過；難陀六十里，亦不得越；執杖釋種亦四十里，皆不能過；於時持弓授於菩薩，菩薩張弓，弓即折破。菩薩又問：於是城中寧有異弓任吾用不？王即言：有。問：在何所？王曰：昔吾祖父名曰師子，所執用弓奇異無雙，身沒之後無能用者，著於天祠。時菩薩言：便可持來。持來授之，執杖釋種一切諸釋無能張者；以授菩薩，菩薩在坐以手捺張，抨弓之聲悉聞城內，百千國人虛空天子，舉聲嗟歎而說頌曰：
不起于座上，即時張此弓；
如是具諸願，必逮成天尊。
187：1)爾時執杖大臣告諸釋子言：我已觀見種種伎藝，今可試射，誰最為優？於是共射鐵鼓。阿難陀曰：可置鐵鼓二拘盧舍。提婆達多曰：可置鐵鼓四拘盧舍。孫陀羅難陀曰：可置鐵鼓六拘盧舍。執杖大臣曰：可置鐵鼓八拘盧舍。菩薩言：可將鐵鼓置十拘盧舍，并七鐵猪及七鐵多羅樹置十拘盧舍外。2)爾時阿難陀射及二拘盧舍，過二鐵鼓；提婆達多射及四拘盧舍，過四鐵鼓；孫陀羅難陀射及六拘盧舍，過六鐵鼓；執杖大臣射及八拘盧舍，過八鐵鼓；自此為限，皆不能越。3)爾時菩薩引弓將射，其弓及弦一時俱斷，菩薩顧視更覓良弓。時輸檀王心甚歡喜，報菩薩言：先王有弓在於天廟，常以香花供養。其弓勁強無人能張。菩薩言：試遣將來。4)王即遣使取先王弓箭，持授與諸釋種子，是諸釋種皆不能張，然後將弓授與菩薩。爾時菩薩安隱而坐，左手執弓右指上弦，忽然而張似不加力，彈弓之響遍迦毘羅城。城中居人咸皆驚怖，各各相問：此為何聲？5)時諸人天同時唱言：善哉，善哉！虛空諸天說偈讚曰：
菩薩張弓時，安然不動搖，意樂當圓滿，降魔成正覺。
Then Daṇḍapāṇi said to the Śākya youths: “This has now been tested and witnessed. Next let him demonstrate his skill in archery.”
First Ānanda placed an iron drum [154] twice shouting-distance away as his target. Next Devadatta placed an iron drum four times shouting-distance away as his target. Then Sundarananda placed an iron drum six times shouting-distance away as his target. Daṇḍapāṇi placed an iron drum eight times shouting-distance away as his target. Finally the Bodhisattva placed an iron drum ten times shouting-distance away as his target. Behind the drum he set up seven palm trees, and beyond that he set up an iron image of a wild boar.
Ānanda struck his drum target twice shouting-distance away, but he could not shoot any farther. Devadatta struck the drum target four times shouting-distance away, but he also could not shoot any farther. Then Sundarananda struck the drum target six times shouting-distance away, but he was also unable to shoot any farther. Daṇḍapāṇi struck the drum target eight times shouting-distance away [F.79.b] and pierced it, but he also could not shoot any farther than that.
However, whichever bow the Bodhisattva drew, the string snapped or the bow broke. So the Bodhisattva asked, “King, is there any other bow here in the city that I can string or that can withstand my physical strength?” The king replied, “Yes, my son, there is.” The boy asked, “Where is it?”
The king replied, “Son, your grandfather was called Siṁhahanu. He had a bow that is now being honored in the temple with incense and flower garlands. No one since him has been able to string the bow, let alone draw it.” The Bodhisattva said, “Your Majesty, may the bow be brought here! I would like to test it.”
When the bow was brought to the assembly, all the Śākya youths tried pulling the bow with all their strength, but they were unable to string it, let alone draw it. Then the bow was placed before the Śākya Daṇḍapāṇi, who mustered all his bodily strength and endurance and tried to string the bow, but could not. Finally the bow was placed before the Bodhisattva. [155] He picked it up and, sitting on his seat in the cross-legged position, he held it with his left hand and strung it with a single fingertip of his right hand.
While he was stringing the bow, a sound resonated throughout the entire city of Kapilavastu. All the townspeople became agitated and asked one another where the sound came from. Some said, “The sound is surely from Prince Sarvārthasiddha, who has strung his grandfather’s bow.” Then hundreds of thousands of gods and humans let out hundreds of thousands of exclamations of shock and cries of joy. The divine sons in the sky then said this verse to King Śuddhodana and to the masses:
“Just as this bow was drawn by the Sage Without rising from his seat, [F.80.a] So will he undoubtedly fulfill his purpose And conquer the armies of Māra with ease.”
22.
iti hi bhikṣavo bodhisattvastaddhanuḥ pūrayitveṣuṃ gṛhītvā tādṛśena balasthāmnā tamiṣuṃ kṣipati sma, yena yā cānandasya bherī yā ca devadattasya yāvatsunddaranandasya yāvaddaṇḍapāṇetāḥ sarvā abhinirbhidya tāṃ ca daśakrośasthāṃ svakāmayasmayīṃ bherīṃ saptatālāṃ yantrayuktavarāhapratimāmabhinirbhidya sa iṣurdharaṇītalaṃ praviśya adarśanābhāso 'bhūt / yatra ca pradeśe sa iṣurbhūmitalaṃ bhittvā praviṣṭastasmin pradeśe kūpaḥ saṃvṛttaḥ, yadadyatve 'pi śarakūpa ityabhidhīyate / tatra devamanuṣyaśatasahasrāṇi hīhīkārakilikilāprakṣveḍitaśatasahasrāṇi prāmuñcan / sarvaśca śākyagaṇo vismito 'bhūt āścaryaprāptaḥ - (Vaidya 108) āścaryaṃ bhoḥ / na ca nāma anena yogyā kṛtā, idaṃ cedṛśaṃ śilpakauśalam / gaganatalagatāśca devaputrā rājānaṃ śuddhodanaṃ taṃ ca mahāntaṃ janakāyamevamāhuḥ - ko 'tra vismayo manujāḥ / tatkasmāt?
eṣa dharaṇimaṇḍe purvabuddhāsanasthaḥ śamathadhanu gṛhītvā śūnyanairātmabāṇaiḥ / kleśaripu nihatvā dṛṣṭijālaṃ ca bhittvā śivavirajamaśokāṃ prāpsyate bodhimagryām // Lal_12.33 //
evamuktvā te devaputrā bodhisattvaṃ divyaiḥ puṣpairabhyavakīrya prākrāman //
186：爾時菩薩執弓注箭，即時放撥，中百里鼓而穿壞之；箭沒地中踊泉自出，箭便過去中鐵圍山，三千大千剎土六反震動，一切諸釋怪未曾有。虛空諸天咸嗟歎言：至未曾有，如是妙術清淨至真，諸菩薩中最為殊特。
187：佛告諸比丘：是時菩薩身心安隱進止閑詳，然後控弦射諸鐵鼓悉皆穿過，鐵猪、鐵樹無不貫達，箭沒於地因而成井，爾後眾人號為箭井。時諸人天同聲唱言：善哉，善哉！太子生年未曾習學，乃能具有如斯伎藝。虛空諸天而說偈曰：
今觀菩薩射，未足為希有，當坐先佛座，而證大菩提。
禪定以為弓，空無我為箭，決除諸見網，射破煩惱怨。
Monks, the Bodhisattva now picked up an arrow, drew the bow, and released the arrow. His shot was so powerful that the arrow went right through the targets set up by Ānanda, Devadatta, Sundarananda, and Daṇḍapāṇi. The arrow then cleaved his own iron drum target, which was ten times shouting-distance away, then pierced the seven palm trees and the iron image of a boar before it finally entered the ground and disappeared. There, in the area where the arrow pierced the ground and vanished, a 113 crater formed, which still to this day is called Arrow Crater. Then hundreds of thousands of gods and humans let out hundreds of thousands of exclamations of surprise and cries of joy. The entire assembly of Śākyas was shocked and astonished. They said, “How amazing! [156] He has such expertise in the arts, without even having trained.”
The divine sons in the sky then called out to King Śuddhodana and the masses:
“O people, why be so amazed? Do you know what’s amazing?”
“He will sit on this earth, on the seat of the previous awakened ones. Holding the bow of calm abiding, he will shoot the arrows of empty lack of self, And so destroy the enemies —the afflictions, rent asunder the net of views, And attain sublime awakening—tranquil, stainless, and free of sorrow.”
Having spoken thus, the divine sons approached the Bodhisattva, strewing him with divine flowers.
23.
evaṃ laṅghite prāgvallipimudrāgaṇanāsaṃkhyasālambhadhanurvede javite plavite taraṇe iṣvastre hastigrīvāyāmaśvapṛṣṭhe rathe dhanuṣkalāpe sthairyasthāmni suśaurye bāhuvyāyāme aṅkuśagrahe pāśagrahe udyāne niryāṇe avayāne muṣṭibandhe padabandhe śikhābandhe chedye bhedye dālane sphālane akṣuṇṇavedhitve marmavedhitve śabdavedhitve dṛḍhaprahāritve akṣakrīḍāyāṃ kāvyakaraṇe granthe citre rūpe rūpakarmaṇi dhīte agnikarmaṇi vīṇāyāṃ vādye nṛtye gīte paṭhite ākhyāne hāsye lāsye nāṭye viḍambite mālyagrathane saṃvāhite maṇirāge vastrarāge māyākṛte svapnādhyāye śakunirute strīlakṣaṇe puruṣalakṣaṇe aśvalakṣaṇe hastilakṣaṇe golakṣaṇe ajalakṣaṇe miśralakṣaṇe kauṭubheśvaralakṣaṇe nirghaṇṭe nigame purāṇe itihāse vede vyākaraṇe nirukte śikṣāyāṃ chandasvinyāṃ yajñakalpe jyotiṣe sāṃkhye yoge kriyākalpe vaiśike vaiśeṣike arthavidyāyāṃ bārhaspatye āmbhirye āsurye mṛgapakṣirute hetuvidyāyāṃ jalayantre madhūcchiṣṭakṛte sūcikarmaṇi vidalakarmaṇi patrachede gandhayuktau - ityevamādyāsu sarvakarmakalāsu laukikādiṣu divyamānuṣyakātikrāntāsu sarvatra bodhisattva eva viśiṣyate sma //
atha khalu punastena samayena daṇḍapāṇiḥ śākyaḥ svāṃ duhitaraṃ gopāṃ śākyakanyāṃ bodhisattvāya prādāt / sā ca rājñā śuddhodanenānupūrveṇa bodhisattvasya vṛtābhūt //
186：於斯執杖釋種以女俱夷送詣白淨王宮，為菩薩妃；
187：佛告諸比丘：如是權捷騰跳，競走越逸，相扠相撲，書印算數，射御履水，騎乘巧便，勇健鈎索，皆妙能辦。末摩博戲占相畫工雕鏤，管絃歌舞，俳謔按摩，變諸珍寶幻術占夢，相諸六畜，種種雜藝，無不通達。善雞吒論、尼建圖論、布羅那論、伊致訶娑論、韋陀論、尼盧致論、式叉論、尸伽論、毘尸伽論、阿他論、王論、阿毘梨論、諸鳥獸論、聲明論、因明論，人間一切伎能，及過人上諸天伎藝，皆悉通達。於是執杖大臣白輸檀王及諸釋種一切眾會言：我今以女為太子妃。
In this way the Bodhisattva was superior in all the main aspects of the mundane arts, as well as in all practices beyond the reach of gods and humans. He was superior in leaping, and likewise in writing, finger counting, computation, arithmetic, wrestling, archery, running, rowing, swimming, elephant mounting, horsemanship, carriage driving, bow-and-arrow skills, [F.80.b] balance and strength, heroics, gymnastics, elephant driving, lassoing, rising, advancing, retreating, gripping with the hand, gripping using the foot, gripping using the top of the head, cutting, cleaving, breaking, rubbing, target shooting without causing injury, target shooting at vital points, target shooting through only hearing the target, striking hard, playing dice, poetry composition, prose composition, painting, drama, dramatic action, tactical analysis, attending the sacred fire, playing the lute, playing other musical instruments, dancing, singing, chanting, storytelling, comedy, dancing to music, dramatic dancing, mimicry, garland stringing, cooling with a fan, dying precious gems, dying clothes, creating optical illusions, dream analysis, bird sounds, analysis of women, analysis of men, analysis of horses, analysis of elephants, analysis of cattle, analysis of goats, analysis of sheep, analysis of dogs, ritual science and its related lexicon, revealed scripture, ancient stories, history, the Vedas, grammar, etymologies, phonetics, metrics and composition, rules for conducting rituals, astrology, the Sāmkhya philosophical system, the Yoga philosophical system, ceremonies, the art of courtesans, the Vaiśeṣika philosophical system, economics, ethics, hydraulics, knowledge of demigods, knowledge of game animals, knowledge of bird sounds, logic, hydromechanics, beeswax crafts, sewing, wickerwork, leaf cutting, and perfume making. [F.81.a] [157] When that became clear, the Śākya Daṇḍapāṇi decided to give away his daughter, the Śākya girl Gopā, to the Bodhisattva. King Śuddhodana also formally requested her hand in marriage for the Bodhisattva.
24.
tatra khalvapi bodhisattvaścaturaśītistrīsahasrāṇāṃ madhye prāpto lokānubhavanatayā ramamāṇaṃ krīḍayantaṃ paricārayantamātmānamupadarśayati sma / tāsāṃ caturaśīte strīsahasrāṇāṃ gopā śākyakanyā sarvāsāmagramahiṣyabhiṣiktābhūt //
tatra khalvapi gopā śākyakanyā na kaṃcid dṛṣṭvā vadanaṃ chādayati sma śvaśrūṃ vā śvaśuraṃ vāntarjanaṃ vā / te tāmupadhyāyanti sma, vicārayanti sma - navavadhūkā hi nāma pratilīnā tiṣṭhati, iyaṃ punarvivṛtaiva sarvadā iti /
186：隨世習俗現相娛樂，婇女八萬四千，俱夷為尊。
187：佛告諸比丘：爾時菩薩，隨順世法現處宮中，八萬四千婇女娛樂而住，耶輸陀羅為第一妃。初至宮中，不修婦人淺近儀式，俄然露首未曾覆面。時輸檀王及優陀夷竊怪是事，後宮婇女咸悉宣言：妃今初來應示羞耻，何為顯異無有愧容？輕慢淺薄乃至如是。
Then indeed, in order to conform to worldly conventions, the Bodhisattva dwelt among 84,000 women and showed himself to partake of the amorous games with pleasure. Among the 84,000 women, the Śākya girl Gopā was consecrated as the  foremost wife. However, no matter who the Śākya girl Gopā encountered, whether it was her mother-in-law, her father-in-law, or any other member of the inner quarters, she did not cover her face. So people criticized her and spoke badly of her, saying, “A new wife is supposed to be covered, but this one is always exposed.”
25.
tato gopā śākyakanyā etāṃ prakṛtiṃ śrutvā sarvasyāntarjanasya purataḥ sthitvā imā gāthā abhāṣata -
vivṛtaḥ śobhate ārya āsanasthānacaṃkrame /
maṇiratnaṃ dhvajāgre vā bhāsamānaṃ prabhāsvaram // Lal_12.34 //
(Vaidya 109) gacchan vai śobhate ārya āgacchannapi śobhate /
sthito vātha niṣaṇṇo vā āryaḥ sarvatra śobhate // Lal_12.35 //
kathayaṃ śobhate āryastūṣṇībhūto 'pi śobhate /
kalaviṅko yathā pakṣī darśanena svareṇa vā // Lal_12.36 //
kuśacīranivasto vā mandacailaḥ kṛśaṃtanuḥ /
śobhate 'sau svatejena guṇavān guṇabhūṣitaḥ // Lal_12.37 //
sarveṇa śobhate āryo yasya pāpaṃ na vidyate /
kiyadvibhūṣito bālaḥ pāpacārī na śobhate // Lal_12.38 //
ye kilbiṣāḥ svahṛdaye madhurāsu vācaṃ kumbho viṣasmi pariṣiktu yathāmṛtena /
dusparśa śailaśilavat kaṭhināntarātmā sarpasya vā virasu darśana tādṛśānām // Lal_12.39 //
sarveṣu te namiṣu sarvamupaiti saumyāḥ sarveṣu tirthamiva sarvagopajīvyāḥ /
dadhikṣīrapūrṇaghaṭatulya sadaiva āryā śuddhātmadarśanu sumaṅgalu tādṛśānām // Lal_12.40 //
yaiḥ pāpamitra parivarjita dīrgharātraṃ kalyāṇamitraratanaiśca parigṛhītāḥ /
pāpaṃ vivarjayi niveśayi buddhadharme saphalaṃ sumaṅgalu sudarśanu tādṛśānām // Lal_12.41 //
ye kāyasaṃvṛta susaṃvṛtakāyadoṣāḥ ye vācasaṃvṛta sadānavakīrṇavācaḥ /
guptendriyā sunibhṛtāśca manaḥprasannāḥ kiṃ tādṛśāna vadanaṃ pratichādayitvā // Lal_12.42 //
vastrā sahasra yadi chādayi ātmabhāvaṃ cittaṃ ca yeṣu vivṛtaṃ na hirī na lajjā /
na ca yeṣu īdṛśa guṇā napi satyavākyaṃ nagne vinagnatara te vicaranti loke // Lal_12.43 //
(Vaidya 110) yāścittagupta satatendriyasaṃyatāśca na ca anyasattvamanasā svapatīna tuṣṭāḥ /
ādityacandrasadṛśā vivṛtaprakāśā kiṃ tādṛśāna vadanaṃ pratichādayitvā // Lal_12.44 //
api ca -
jānanti āśayu mama ṛṣayo mahātmā paracittabuddhikuśalāstatha devasaṃghāḥ /
yatha mahya śīlaguṇasaṃvaru apramādo vadanāvaguṇṭhanamataḥ prakaromi kiṃ me // Lal_12.45 //
186：
187：耶輸陀羅聞此語已，為諸宮女，而說頌曰：
1)但無瑕疵，何用覆藏？行住坐臥，皆悉清淨。
2)如摩尼寶，置於高幢，光彩照曜，一切表見。    
3)若默若語，常無私匿，以諸功德，而自莊嚴。    
4)雖衣草衣，故弊之服，無累其體，唯增美麗。
5)若人懷惡，外飾其容，猶如毒缾，塗之以蜜。
6)如是等人，甚可怖畏，譬如毒蛇，不可附近。
7)若復有人，棄惡知識，親於善友，除眾生罪。
8)建立三寶，功不唐捐，身口意業，皆悉清淨。
9)諸大仙人，能知他心，自當明鑒，無假覆蔽。
The Śākya girl Gopā heard this rumor, and in front of all the folk of the inner quarters, she said these verses:
1)“A noble being shines when uncovered, Whether sitting, standing, or walking, Like a precious gem beaming, Radiant on the pinnacle of a standard.
2)“While going, a noble being shines, And likewise while coming, a noble being shines. While rising or sitting, A noble being always shines.
3)“A noble being shines when speaking, And even when silent, a noble being shines, Just like a nightingale does Whenever seen or heard.
4)“Whether he wears clothes made of kuśa grass, Poor quality clothes, or his body is emaciated, One who is replete with good qualities and is adorned by those qualities Shines with his own radiance. [158]
5)“A noble one without evil Shines perpetually, Whereas an immature being who commits evil Never shines no matter what he wears.
6)“Those who have evil in their hearts but whose speech is sweet Are like a jar of poison topped off with nectar. Like a rocky stone rough to the touch, they are hard inside; Being with them is like caressing a viper’s head.
7)“The truly gentle are approached and honored by all, Just like a sacred bathing bank, which sustains everyone. Noble beings are like a jar filled with milk and curd; [F.81.b] It is extremely auspicious to behold such a pure nature.
8)“Those who have long shunned evil companions, Who are now surrounded by precious spiritual friends, Who relinquish evil deeds and adhere to the teaching of the buddhas Are fruitfully auspicious to behold.
9)“Those who control their bodies thus control all physical faults; Those who control their speech never confuse their words; Those with guarded senses are mentally composed and serene. What good is it to cover the face of such beings?
10)“Others may be covered in a thousand garments, But if their minds are revealed to lack shame and modesty And if they have no good qualities and lack truthful speech, Then they move through the world more naked than naked. [159]
11)“There are those who conceal their mind and restrain their senses, Who are satisfied with their husbands and do not pine after others. When they shine unconcealed, like the sun and moon, What good is it to cover their faces?
12)“Furthermore the great sages, those who know the thoughts of others, And the assemblies of gods all know my thoughts. They know my discipline, qualities, restraint, and carefulness; So why should I veil my face?”
26.
aśroṣīdbhikṣavo rājā śuddhodano nāma gopāyāḥ śākyakanyāyā imāmevaṃrūpāṃ sarvāṃ gāthāṃ pratibhānanirdeśam / śrutvā ca punastuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto 'nekaratnapratyuptena dūṣyayugena koṭīśatasahasramūlyena ca muktāhāreṇābhijātalohitamuktāpratyuptayā ca suvarṇamālayā gopāṃ śākyakanyāmabhicchādyainamudānamudānayati sma -
yathā ca putro mama bhūṣito guṇaiḥ tathā ca kanyā svaguṇā prabhāsate /
viśuddhasattvau tadubhau samāgatau sameti sarpiryatha sarpimaṇḍe // Lal_12.46 //
iti //
(anupūrveṇa yathāpūrvavadbodhisattvapramukhāḥ svapuraṃ prakrāmanta ) //
iti śrīlalitavistare śilpasaṃdarśanaparivarto nāma dvādaśamo 'dhyāyaḥ //
186：
187：佛告諸比丘：爾時輸檀王，聞耶輸陀羅能有如是智慧辯才，心大歡喜，即以上妙衣服寶珠瓔珞價直無量，賜耶輸陀羅，以偈讚曰：
太子具眾德，而汝甚相稱，今二清淨者，如蘇及醍醐。
Monks, when King Śuddhodana heard these eloquent verses from the Śākya girl Gopā, he felt satisfied and happy, and he cheerfully rejoiced. He then offered her a pair of fine cotton fabrics that were set with many different types of jewels, a pearl necklace worth a hundred billion silver coins, and a garland of gold set with red pearls. The king then offered this sentiment:
“Just as my son is adorned with good qualities, His bride too is radiant with her own good qualities. That these two pristine beings have come together Is just like butter and clarified butter.”
This concludes the twelfth chapter on demonstrating skill in the arts. [F.82.a]
27.

186：時妃俱夷無增減心，臥常覺寤初不睡眠，在於燕室寂寞思惟：將無捨我耶？婇女侍衛恒圍繞之。於是頌曰：
數千人侍身，思惟尊在不；以威德至誠，處中猶在火。
常思護諸根，其意不樂餘；如日震光明，不用無數問。
菩薩在宮婇女之間，開化訓導八萬四千女，發無上正真道意，逮不退轉。爾時兜術有天子，名曰應出家，於無上正真道意而不退轉，三萬二千天眷屬圍繞，往詣菩薩所止宮殿，住虛空中，因說偈言：
人師子見生，沒來忍名聞；隨俗在中宮，在世多教化。
訓無數天人，雖在於世俗；今日正是時，應當出家去。
眾縛未得解，不貪人見道；當究所應度，為盲冥現路。
俗慕妻子財，榮祿諸所有；見尊學習之，必當放出家。
棄四域七寶，娛樂尊豪位；以見出家業，遊行師子座。
即知行安隱，不樂諸愛欲；生來以大久，得道為天人。
稽首為歸命，猶如山河水；當出家為佳，常興殊勝行。
金色雖妙好，端政最第一；興光應捨國，宜益諸天人。
不以樂五欲，可致於差特；聖慧能充滿，度世賢聖業。
尊意所慕樂，白淨王宮中；澍捨如蓮華，思惟當棄去。
塵勞當熾盛，應離諍於獄；仁威為無上，速立解脫道。
仁了慧界久，覩眾生疾患；以法為醫藥，建立泥洹安。
為消盲冥路，縛癡種邪網；疾化諸天人，施智慧道目。
顯示無央數，天龍須倫神；已得成佛道，還聞無上法。
以濟禽獸王，其光照宮殿；降伏往稽首，及令四天王。
普為惟歸伏，當欲奉四鉢；成佛得所願，梵天行寂然。
觀慈大愍哀，勸助人中尊；喜護於一切，轉無上法輪。
已得至佛道，坐於佛樹下；觀察極名稱，當覩覺成道。
及餘諸菩薩，宮中見造議；為眾普告首，為眾最後安。
已宣柔軟音，念定光受決；至誠無虛妄，暢最勝音響。
187：

音樂發悟品第十三
1.
(Vaidya 111) saṃcodanāparivartastrayodaśaḥ /
iti hi bhikṣava ātmarutaharṣamudīrayanta āgatā āsan bodhisattvasyāntaḥpuramadhyagatasya anekairdevairnāgayakṣagandharvāsuragaruḍakinnaramahoragaśakrabrahmalokapālāḥ, ye bodhisattvasya pūjākarmaṇe autsukyamāpatsyante sma //
tatra bhikṣavo apareṇa samayena saṃbahulānāṃ devanāgayakṣagandharvāsuragaruḍakinnaramahoragaśakrabrahmalokapālānāmetadabhavat - aticiraṃ batāyaṃ satpuruṣo 'ntaḥpure vilambitaḥ / ye cāsyeme dīrgharātraṃ paripācitāḥ sattvāścaturbhiḥ saṃgrahavastubhirdānena priyavākyenārthakriyayā samānārthatayā, yasya bodhiprāptasya dharmadeśitamājñāsyanti, tatsahaiva ca tāni dharmabhājanāni sarvāṇyantarhitāni bhaviṣyanti / bodhisattvaśca paścādabhiniṣkramyānuttarāṃ samyaksaṃbodhimabhisaṃbhotsyate //
tataste sagauravāḥ sapratīkṣāḥ prāñjalībhūtā bodhisattvaṃ namasyanti sma / evamabhiprāyāścodīkṣamāṇāḥ sthitā abhūvan - kadā ca nāma tadbhaviṣyati yadvayaṃ varapravaraṃ śuddhasattvamabhiniṣkrāmantaṃ paśyema, abhiniṣkramya ca tasmin mahādrumarājamūle 'bhiniṣadya sabalaṃ māraṃ dharṣayitvā anuttarāṃ samyaksaṃbodhimabhisaṃbuddhaṃ daśabhistathāgatabalaiḥ samanvāgataṃ caturbhiśca tathāgatavaiśāradyaiḥ samanvāgatamaṣṭādaśabhiścāveṇikairbuddhadharmaiḥ samanvāgataṃ triparivartaṃ dvādaśākāramanuttaraṃ dharmacakraṃ pravartayantaṃ mahatā buddhavikrīḍitena sadevamānuṣāsuralokaṃ yathādhimuktyā subhāṣitena saṃtoṣayantamiti //
186：
187：音樂發悟品第十三
1)爾時，佛告諸比丘：菩薩處在深宮將欲出家，天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽、梵釋四王，常以種種供具供養菩薩，歡喜讚歎。2)又於異時，諸天龍神乾闥婆等，各自思惟：菩薩長夜成就眾生，以四攝法而攝受之，是諸眾生根器已熟，菩薩何故久處深宮，而不出家成道度彼？若不及時，恐致遷移善心難保，後成正覺而無可度。3)作是念已，至菩薩前，頂禮希望，作如是言：云何當見菩薩出家學道，坐菩提座降伏眾魔，成等正覺，具足十力、四無所畏、十八不共佛法，三轉十二行無上法輪，現大神通，隨諸眾生所有意樂，皆令滿足？
Chapter 13 — Encouragement [B 8] Monks, while the Bodhisattva was staying in the midst of his retinue of consorts, there were numerous gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas, as well as [160] Śakra and Brahmā and the guardians of the world, who were eager to make offerings to the Bodhisattva. They arrived calling out in joyous voices. However, monks, as time went on, many of these gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas, as well as Śakra, Brahmā, and the worldly protectors, began to think to themselves:
“Now, isn’t this sacred being staying too long among the consorts? There are beings who have been brought to maturity over a long period of time through the four means of attracting disciples, namely generosity, kind talk, meaningful actions, and practicing what one preaches. Once he attains awakening, those beings would be able to understand his teachings on the Dharma. But perhaps all these suitable recipients for his teaching may be gone by then. In that case, the Bodhisattva will leave his home and awaken to unexcelled, perfect and complete buddhahood on his own.”
So they approached the Bodhisattva. Full of respect and devotion, they joined their palms and bowed before him. Standing expectantly in his presence, they asked with concern:
“Will we ever witness the Bodhisattva—this sacred, supreme, and pure being— leave home as an act of renunciation? Once he has left home, will we see him sitting under the great king of trees, taming Māra and his army, and awakening to unexcelled, perfect and complete buddhahood?
“When shall we see him accessing the ten powers of the thus-gone ones, the four types of fearlessness of the thus-gone ones, and the eighteen unique qualities of a buddha? [F.82.b] Or spinning the unexcelled wheel of Dharma in its twelve aspects? Or teaching, through a vast display of buddhahood, according to the wishes of the world, including its gods, humans, and demigods, and satisfying them?”
2.
tatra bhikṣavo bodhisattvo dīrgharātramasaṃkhyeyān kalpānupādāya satataṃ samitamaparapraṇeyo 'bhūt / sarvalaukikalokottareṣu dharmeṣu svayamevācāryaḥ sarvakuśalamūladharmacaryāsu dīrghakālaṃ ca kālajño velājñaḥ samayajño 'bhūdacyuto 'bhijñaḥ pañcābhijñābhiḥ samanvāgato 'bhūt / ṛddhipādavikrīḍataḥ sarvendriyakuśalaḥ kālākālajñaḥ kālaveṣī mahāsāgara iva prāptāṃ velāṃ nātikrāmati sma / so 'bhijñajñānabalena samanvāgataḥ svayameva sarvaṃ jānāti sma / asyāyaṃ kālaḥ pragrahasya, ayaṃ kālo nigrahasya, ayaṃ kālaḥ saṃgrahasya, ayaṃ kālo 'nugrahasya, ayaṃ kāla upekṣāyāḥ, ayaṃ kālo bhāṣitasya, ayaṃ kālastūṣṇīṃbhāvasya, ayaṃ kālo niṣkramyasya, ayaṃ kālaḥ pravrajyāyāḥ, ayaṃ kālaḥ svādhyāyasya, ayaṃ kālo yoniśomanaskārasya, ayaṃ kālaḥ pravivekasya, ayaṃ kālaḥ kṣatriyaparṣadamupasaṃkramituṃ.............peyālaṃ...............yāvadayaṃ kālo brāhmaṇagṛhapatiparṣadamupasaṃkramitum, ayaṃ kālo devanāgayakṣagandharvāsuragaruḍakinnaramahoragaśakrabrahmalokapālabhikṣubhikṣuṇyupāsakopāsikāparṣadamupasaṃkramitum, ayaṃ kālo dharmadeśanāyāḥ, ayaṃ kālaḥ pratisaṃlayanasya / sarvatra bodhisattvo nityakālaṃ kālajño bhavati sma kālaveṣī //
186：
187：佛告諸比丘：菩薩長夜不由他悟，常自為師，了知世間及出世間，一切善法所行之行，知時非時，遊戲神通未嘗退失，應眾生根。猶如海潮無時錯謬，以神通智知諸眾生，可攝益時，可摧伏時，可度脫時，可棄捨時，可說法時，可默然時，可修智時，可誦念時，可思惟時，可獨處時，可往剎利眾會，可往婆羅門眾會，可往天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽、釋梵護世，比丘、比丘尼、優婆塞、優婆夷等眾會之時。
Monks, for a long time—many uncountable eons—the Bodhisattva had always and continuously been without any need to rely on others. He was his own master with regard to worldly concerns, as well as those that go beyond the world. For a long time he had known the right time, the occasion, and the opportunity for the practice of all aspects of the roots of virtue. His higher knowledge was flawless, and his five types of superknowledge were fully manifest. Since he had a masterly command of 117 his sense faculties, he could manifest miraculous powers. He knew indeed what was timely as well as what was untimely. Seeking the right opportunity, he would never miss it, [161] just like the great ocean, which is always timely. Since he possessed the power of clairvoyant wisdom, he knew everything himself: “This is the appropriate time for reaching out, this is the time for separation, this is the time for getting together, this is the time for showing kindness, this is the time for resting in equanimity, this is the time to speak, this is the time to remain silent, this is the time to leave home, this is the time to take ordination, this is the time to recite, this is the time for deep reflection, this is the time to stay in solitude, this is the time to stay within royal circles, this is the time to be among priests and householders, and this is the time to be among gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, mahoragas, Śakra, Brahmā, worldly protectors, monks, nuns, as well as male and female novices. This is the time to teach the Dharma, [F.83.a] and this is the time to rest inwardly.” At all times the Bodhisattva knew whether the time was suitable or not, and he watched out for opportunities.
3.
(Vaidya 112) atha ca punarbhikṣavo dharmatāpratilambha eṣa ca caramabhāvikānāṃ bodhisattvānāṃ yadavaśyaṃ daśadiglokadhātusthitairbuddhairbhagavadbhirantaḥpuramadhyagatāḥ saṃgītitūryanirnāditairebhirevaṃrūpairdharmamukhaiḥ saṃcoditavyā bhavanti //
186：
187：佛告諸比丘：一切最後身菩薩將欲出家，法爾有十方無邊阿僧祇世界諸佛如來神通之力，令其宮內鼓樂絃歌，出微妙音勸請菩薩，
Monks, for bodhisattvas who have reached their last existence, it is customary that the buddhas, the blessed ones, who dwell in the realms within the ten directions, always come while these bodhisattvas amuse themselves in the female quarters and encourage them through singing and music to enter the gate of Dharma.
4.
tatredamucyate -
ye sattvāgrā daśadigloke teṣu viśeṣāttatra ratituriyaiḥ /
gāthā gītā ima ratimadhurā saṃcodentī naravarapravaram // Lal_13.1 //
pūrvi tubhyaṃ ayu kṛtu praṇidhī dṛṣṭvā sattvān duḥkhaśatabharitān /
lenaṃ trāṇaṃ jaganijaśaraṇe bheṣye nāthu hitakaru paramaḥ // Lal_13.2 //
sādho vīrā smara cari purimāṃ yā te āsījjagahitapraṇidhiḥ /
kālo velā ayu tava samayo niṣkramyāhī ṛṣivarapravarā // Lal_13.3 //
yasyārthe te dhanavara vividhā tyaktā pūrve śirakaracaraṇā /
bheṣye buddho naramarudamako lokasyāgro guṇaśatanicitaḥ // Lal_13.4 //
tvaṃ śīlena vratatapacaritaḥ tvaṃ kṣāntīye jagahitakaraṇaḥ /
tvaṃ vīryeṇā śubhaguṇanicito dhyāne prajñe na tu samu tribhave // Lal_13.5 //
krodhāviṣṭā khilamalabahulā te maitrīye tvayi sphuṭa sugatā /
kāruṇyaṃ te bahuvidhamabudhe mithyātveṣū śubhaguṇarahite // Lal_13.6 //
puṇyajñāne śubhānicitātmā dhyānābhijño pratapasi virajo /
obhāsesī daśa ima diśato meghā muktaḥ śaśiriva vimalaḥ // Lal_13.7 //
ete cānye bahuvidha rucirā tūryairghoṣāṃ jinarutaravanā /
ye codentī suranaramahitaṃ niṣkramyāhī ayu tava samayu // Lal_13.8 // iti //
186：
187：而說偈言：
1)宮中婇女絃歌聲，以欲而惑於菩薩，十方諸佛威神力，變此音聲為法言。    
2)尊昔見諸苦眾生，發願與彼為依怙，善哉若記昔諸行，今正是時宜出家。    
3)尊憶昔為眾生故，身肉手足而無悋，持戒忍辱及精進，禪定智慧皆修行，
4)為求菩提勝福故，一切世間無能及，是諸眾生瞋恚癡，尊以慈悲皆攝伏。    
5)尊於愚癡邪見者，而能廣起大悲心，積集福智已無邊，禪定神通極清淨。    
6)身光能至於十方，如月無雲而普照，無數音樂聲微妙，勸請菩薩速出家。
On this topic, it is said:
1)Whatever perfect beings abide in the worlds of ten directions, It is through their special power that, accompanied by music, These verses and songs, so pleasant and sweet, Encourage the supreme being to renounce his home.
2)“When witnessing others who suffer greatly, You previously made an aspiration To become their protector and refuge, As well as their supreme supporter and defender.
3)“Virtuous Hero! Remember your previous actions And your vow to help others. This is your time, your moment; So, Supreme Sage, renounce your palace! [162]
4)“It is for the sake of those for whom you have previously given up The best of wealth, and even your head, arms, and legs, That you will become a buddha, the supreme tamer of gods and humans, The foremost in the world, and a storehouse of hundreds of qualities.
5)“With discipline you must perform austerities and hardship; With patience you will benefit others. With diligence you will unfold all good qualities; Your concentration and knowledge will have no equal in the three realms.
6)“The many beings afflicted by anger and blemished by hate Must be embraced by your love, Thus-Gone One. Those who are lost and without any qualities of goodness And the many unskillful ones must all feel your compassion.
7)“With your merit and wisdom, virtue pervades your body; With your stainless concentration and higher knowledge, you shine brightly. You illumine the ten directions, Like the stainless moon free from clouds.”
8)Many such pleasing words, accompanied by music, [F.83.b] Are sung by the victorious ones. They encourage the One Who Gods and Humans Venerate, saying: “This is the time for you to renounce your palace.”
5.
bodhisattvasya khalu punarbhikṣavastasmin gṛhavarapradhāne sarvopakaraṇasamṛddhisamudite yathābhiprāyasukhavihārānukūle amarapurabhavanaprakāśe vitardiniryūhatoraṇagavākṣaharmyakūṭāgāraprāsādavarapravare sarvaratnavicitrālaṃkāravividhabhaktisuvibhakte ucchritachatradhvajapatākānekaratnakiṅkiṇījālasamalaṃkṛte anekapaṭṭhadāmaśatasahasrābhipralambite nānāratnapratyupte muktāhārābhipralambite vicitrapaṭṭaratnasaṃkramopaśobhite avasaktapaṭṭamālyadāmakalāpe gandhaghaṭikānirdhūpite avaśyāyapaṭavitatavitānesarvartukapuṣpaparamasugandhisurucirābhiprakīrṇapuṣkariṇīpuṇḍarīkanavanalinījāla - saṃsthānaparibhogabahule patraguptaśukasārikakokilahaṃsamayūracakravākakunālakalaviṅkajīvajīvakādinānāvidhadvijagaṇamadhura svaranikūjitenīlavaiḍūryamaye dharaṇītalasaṃsthānaparibhoge sarvarūpapratibhāsasaṃdarśane atṛptanayanābhiramye (Vaidya 113) paramaprītiprāmodyasaṃjanane tasmin gṛhavarapradhāne 'dhyāvasato bodhisattvasyodāravaraśaraṇabhavananivāsino 'malavimalanirmalāṅgasyāmuktamālyābharaṇasya pravarasurabhigandhānulepanānuliptagātrasya śuklaśubhavimalaviśuddhanirmalavastraprāvṛtaśarīrasya anekadivyadūṣyasūkṣmasuvinyastamṛdukācilindikasukhasaṃsparśavarāṅgaracitaśayanatalābhirūḍhasya amaravadhūbhiriva sarvato anavadyāpratikūladarśanaśubhopacāracaritasya abhirūpāntaḥpuramadhyagatasya śaṅkhabherīmṛdaṅgapaṇavatuṇavavīṇāvallakisaṃpatāḍakipalanakulasughoṣakamadhuraveṇunirnāditaghoṣarutanānātūryasaṃgītisaṃprayogapratibodhitasya ye ca nārīgaṇāḥ snigdhamadhuramanojñasvaraveṇunirnāditanirghoṣarutena bodhisattvaṃ pratisaṃbodhayanti sma, teṣāṃ daśadigavasthitānāṃ buddhānāṃ bhagavatāmadhisthānena tebhyo veṇutūryaninādanirghoṣarutebhya imā bodhisattvasya saṃcodanā gāthā niścaranti sma -
186：
187：佛告諸比丘：爾時菩薩住於最勝微妙宮中，一切所須皆悉備具，殿堂樓閣眾寶莊嚴，幢幡寶蓋處處羅列，寶鈴寶網而嚴飾之，垂懸無量百千繒綵眾寶瓔珞。一切橋道以眾寶板之所合成，處處皆有眾寶香爐燒眾名香，珠交露幔張施其上。有諸池沼其水清冷，時非時華周遍開發，其池之中鳧鴈鴛鴦、孔雀翡翠、迦陵頻伽、共命之鳥出和雅音。其地純以瑠璃所成，光明可愛猶如明鏡，莊嚴綺麗無以為喻，人天見者莫不歡喜。
復於一時，諸婇女等樂器之音，由十方佛威神力故，而說頌曰：
Monks, the home of the Bodhisattva was indeed exquisite, complete with the most perfect belongings. It was anything a person could wish for, full of all the things necessary for comfortable living. Like a divine palace, it had the very best of verandas, turrets, porticoes, skylights, corridors, upper floors, and terraces. It was adorned with all sorts of jewels in many different arrangements and patterns. Parasols, flags, and banners were hoisted. Fine bells made of gems hung from lattices, as did hundreds of thousands of silk streamers. There were garlands of pearls set with various precious stones, and bridges built with boards that were ornamented by all types of jewels. Flower garlands and decorations hung everywhere. Incense burners dispensed fragrant smoke, and silk canopies were spread above. Fragrant flowers from all seasons adorned the grounds, and the ponds were full of white lotus flowers in bloom. In all the many lotus ponds were flocks of many types of birds, such as leafbirds, parrots, mynas, cuckoos, swans, peacocks, wild geese, kunālas, and pheasants that all called out in their beautiful voices. There were grounds covered in blue lapis lazuli that reflected all the many fine features of the palace. It was so delightful to watch, and thus one could never get enough.
The exquisite and perfect mansion where the [163] Bodhisattva lived was a source of supreme pleasures and joy. In his palace his body was always pure and stainless, he was adorned with flower garlands and jewelry, and his limbs were scented with the finest and most sweet-smelling oils. To cover his body he wore stainless white clothes of the finest quality, without any blemishes whatsoever. His bedding was made of divine fabrics of the finest thread, and as soft to the touch as the kācalindi cloth. [F.84.a] There on his perfect couch, he lay surrounded by his wonderful retinue of consorts, who all resembled divine maidens. All the girls were virtuous, agreeable, and wholesome in conduct.
Inside this beautiful palace, the Bodhisattva woke up to the sound of conchs, kettledrums, clay drums, wood drums, lutes, harps, tambourines, cymbals, and flutes that produced the most sweet-sounding and melodious tunes to accompany their many sweet songs. The girls woke up the Bodhisattva with beautiful and soft songs accompanied by the melodious tones of flutes. However, due to the grace of the blessed ones, the buddhas in the ten directions, the instruments suddenly began to encourage the Bodhisattva by resounding with these verses:
6.
yā nāryo muditamanāḥ prasannacittā veṇubhyo madhuramanoramaṃ raṇante /
āveśāddaśadiggatāṃ jinottamānāṃ gāthemā vividhavicitracitrarūpāḥ // Lal_13.9 //
pūrve te ayu (kṛtu) praṇidhī abhūṣi vīrā dṛṣṭvemāṃ janata sadā anāthabhūtām /
śociṣye jaramaraṇāttathānyaduḥkhād buddhitvā padamajaraṃ paraṃ aśokam // Lal_13.10 //
tatsādho puravara ita śīghraṃ niṣkramyā purimaṛṣibhi cīrṇam /
ākramyā dharaṇitalapradeśaṃ saṃbuddhyā asadṛśajinajñānam // Lal_13.11 //
pūrve te dhanaratana vicitrā tyaktābhūt karacaraṇapriyātmā /
eṣo 'dyā tava samayu maharṣe dharmaughaṃ jagi vibhaja anantam // Lal_13.12 //
śīlaṃ te śubha vimalakhaṇḍaṃ pūrvānte vara satatamabhūṣī /
śīlenānatisadṛśu maharṣe śocehī jagu vividhakileśaiḥ // Lal_13.13 //
(Vaidya 114) kṣāntīye bhava śatacaritastvaṃ kṣāntāste jagi vividha duruktāḥ /
kṣāntāye kṣamadamaniratātma naiṣkramye mati kuru dvipadendrā // Lal_13.14 //
vīryaṃ te dṛḍhamacalamakampyaṃ pūrvānte pṛthu sugata abhūvan /
dharṣitvā namuci śaṭhaṃ sasainyaṃ śoṣiṣye traya sakalaapāyāt // Lal_13.15 //
yasyārthe vratatapa caritastvaṃ dhyāyitvā kalikaluṣakileśāṃ /
tvaṃ varṣā amṛtajalamoghaṃ tarpehī ciratṛṣita anāthāṃ // Lal_13.16 //
tāṃ pūrvāṃ giravaramanucintyā niṣkramyā puravara ita śīghram /
buddhitvā padamamṛtamaśokaṃ tarpiṣye amṛtarasi tṛṣārtāṃ // Lal_13.17 //
prajñāyā paricarikuśala tvaṃ jñānaṃ te pṛthu vipulamanantam /
mūḍhānāṃ vimatipathasthitānāṃ prajñābhāṃ śubharucira kuru tvam // Lal_13.18 //
186：
187：
1)尊憶往昔發弘願，愍諸眾生無依怙，若證甘露大菩提，救濟令之離苦惱。    
2)如昔諸佛所行行，獨處空山林野間，證得如來一切智，見諸貧乏施財寶。    
3)尊昔已行於大施，一切財寶皆能捨，為諸眾生雨法雨，今正是時宜出家。    
4)尊於淨戒無缺減，自昔多劫常修習，解脫眾生諸煩惱，今正是時宜出家。    
5)尊修百千諸忍辱，世間惡言皆忍受，常以忍辱而調伏，今正是時速出家。
6)尊行精進極堅強，長時修習摧魔眾，滅除一切三惡趣，今正是時宜出家。
7)尊以勝定除諸垢，灑甘露雨洽群生，充滿世間諸渴乏，今正是時宜出家。
8)尊以無邊大智慧，斷除邪見愚癡惑，尊應思惟昔弘願，今正是時速出家。
1)The girls are delighted and joyful; They play fine melodies on beautiful instruments. At that moment, by the power of the victorious ones in the ten directions, These many verses can be heard, in all their diversity:
2)“Seeing the beings who are forever without protector, Hero, you made the following promise: ‘I will awaken to the supreme state without old age or grief So that I can deliver all beings from death, old age, and other sufferings.’
3)“Therefore, Virtuous One, quickly leave this fine city And practice the conduct of previous sages. When you reach the right place on the earth, You shall awaken to the incomparable wisdom of the victorious ones. [164]
4)“In the past you gave away your exquisite wealth and riches, And even your hands, feet, and dear body. Great Sage, now is your time; Open up the limitless river of Dharma for sentient beings.
5)“Your stainless and virtuous discipline has never been broken; Until now you have always been adorned by the best qualities; Great Sage, no one has discipline like you. Now you must free beings from their many afflictions.
6)“For hundreds of lives you trained in forbearance; You had patience with all kinds of evil words from others; Through patience you are forbearing, self-controlled, and at ease. Lord of Men, now you must decide to depart from home. [F.84.b]
7)“Your diligence is firm, steadfast, and unshakable; Bliss-Gone One, you are great from beginning to end. Virtuous One, you will tame Māra, the evil one, and his army, And dry up the entire three lower realms.
8)“This is why you have practiced disciplined conduct and austerities— To burn the afflictions of these evil and degenerate times. Now let a rain of nectar fall To soothe the thirst of those who for so long have had no protector.
9)“Now remember your supreme vow from the past: ‘I will leave behind this beautiful town, Quickly attain the state without death or sorrow,  And satisfy those who suffer from thirst with the nectar of immortality.’
10)“You are skilled in the supreme actions of knowledge; Your wisdom is vast and limitless. So now, Virtuous One, shine the beautiful light of knowledge On those who are caught in delusion and doubt.
7.
maitrāyāṃ bhava śatacaritastvaṃ kārūṇye vara mudita upekṣe /
yāmevā varacari caritastvaṃ tāmevā cariṃ vibhaja jagasya // Lal_13.19 //
evaṃ daśa diśa jinatejairgāthā vai guṇakusumavicitrāḥ /
tūryebhyo vividhamanuravante codentī śayanagatakumāram // Lal_13.20 //
yada puna pramudita ratikara pramadā surucira sumadhura prabhaṇiṣu turiyaiḥ / (Vaidya 115)
atha jina daśadiśi suranaradamakāḥ giravaramanuravi tatu ravi turiyaiḥ // Lal_13.21 //
kṛta tvayi hitakara bahuguṇa janato nijinitu nijaguṇa vicarati gatiṣū /
smara smara purimaka bratatapacaraṇa laghu vraja drumavaru spṛśa padamamṛtam // Lal_13.22 //
sutṛṣita naramaru jinaguṇarahitā tvayi mati pratibalu amṛtarasadadā /
daśabalaguṇadhara budhajanamahitaṃ laghu tvayi narapati vibhajahi amṛtam // Lal_13.23 //
tyaji tvayi puri bhavi dhanamaṇikanakā sakhi priya suta mahi sanagaranigamā /
śiramapi tyaji svaku karacaranayanā jagati ya hitakaru jinaguṇaniratā // Lal_13.24 //
puri tuma naravarasutu nṛpu yadabhū naru tava abhimukha ima giramavacī /
dada mama ima mahi sanagaranigamāṃ tyaji tada pramuditu na ca manu kṣubhito // Lal_13.25 //
puri tuma narapati svaku dvija yadabhū gurujani paricari na ca druhi parato /
sthapayisu dvijavara bahujana kuśale cyutu tatu bhavagatu marupuranilayam // Lal_13.26 //
puri tuma nṛpasuta ṛṣivaru yadabhū chini tava tanuruha kalinṛpu ruṣito /
kṛta tvayi kulakriya na ca manu kṣubhito payu tava sravi tada karatalacaraṇaiḥ // Lal_13.27 //
syamu puna ṛṣisuta tvayi puri yadabhū vrataratu gurubharu girivaranilaye /
hata bhava nṛpatina viṣakṛta īṣuṇā kṛpa tava tahi nṛpa na ca manu kṣubhito // Lal_13.28 //
186：
187：9)尊昔已行無量億，慈悲喜捨諸勝行，以此一切諸勝行，分布世間諸眾生。
10)婇女絃歌甚微妙，以欲而感於菩薩，十方諸佛威神力，一切皆令為法音。
11)尊憶往昔為國王，有人於前而從乞，與我王位及國土，歡喜捨之無悔恨。
12)尊昔曾為婆羅門，名曰輸迦極精進，慈孝供養於父母，成熟無量婆羅門，
及餘眾生歸善道，捨是身已生天上。
13)尊憶往昔作仙人，歌利王瞋斷支節，起大慈心無惱恨，所傷之處皆流乳。
14)昔作奢摩仙子時，父母居山同苦行，王以毒箭誤而中，抱慈無恨歡喜死。
11)“For hundreds of lives you have trained in love, As well as compassion, joy, and equanimity. All those perfect acts that you have performed, You must now share with sentient beings.”
12)Through all the splendor of the victorious ones in the ten directions, These verses, the wonderful blossoms of qualities, come about. Through music they reverberate beautifully, Encouraging the youth who rests on his couch.
13)At that time the joyful maidens who bring pleasure, Beautiful as they are, play melodious tunes. At the same time the victorious ones in the ten directions, who tame gods and humans, Let this perfect speech be heard through the instruments in a pleasant sound: [165]
14)“You, who benefit beings and possess many qualities, Have made the virtues of the victorious ones your own as you traveled the paths. Remember your past disciplined conduct and austerities; Quick, go to the supreme tree and attain the state of immortality.
15)“Gods and humans are thirsty, lacking the qualities of the victorious ones; Yet your resolve equals the task, so grant them the nectar of immortality. You possess the features of the ten powers, and all learned ones venerate you; Quick, Lord of Men, dispense that nectar.
16)“You, Benefactor of the World, delight in the qualities of the victorious ones. In your past lives you gave away your wealth, jewels, and gold, [F.85.a] Your beloved wife and children, your land, cities, and villages, And even your own head, eyes, hands, and feet.
17)“O Best of Men, in former times you were a virtuous king. When a person came before you and said, ‘Please give me this land with its cities and villages,’ You gave it away with a happy and undisturbed mind.
18)“In former times you were a personal priest to a king; You attended upon the masters and caused no harm to anyone. Best among priests, you established many ordinary beings in virtue; After you died you were reborn in the divine realms.
19)“Prince, in the past you were a perfect sage. At that time an evil king cut off your limbs in anger, [166] Yet your mind remained undisturbed and you performed your caste duties. At that time milk flowed from your arms and legs.
20)“In the past you were a sage’s son known as Śyāma; In the fine shelter of the mountains, you delighted in your difficult discipline. Yet when a ruler pierced you with his poisonous arrows, You were not disturbed, and only felt pity for him.
8.
(Vaidya 116) puri tuma guṇadhara mṛgapati yadabhū girinadibahujali duyamanu puruṣo /
hita bhava tvayi naru sthalapathi sthapito upanayi tava ari na ca manu kṣubhito // Lal_13.29 //
puri tuma naravara tyaji sutu yadabhū maṇi tava prapatitu jaladhari vipule /
cyavayitu kṣapayitu tvaya mahaudadhiṃ labhi tada dhanamaṇi dṛḍhabala vaṣabhī // Lal_13.30 //
puri tuma supuruṣa ṛṣivaru yadabhū dvija tava upagatu bhava mama śaraṇam /
bhaṇi ṛṣi dvijavara mama ripuupane tyaji tvaya svaki tanu na ca dvija tyajase // Lal_13.31 //
syamu ṛṣi upagatu puri drumanilaye ruci bhaṇi taruruha kati ima gaṇaye /
suvidita sugaṇita yatha tahi kiśalā tatha tava avitatha samagira racitā // Lal_13.32 //
sukula suguṇadhara puri drumi vasato kṣayagatu na ca tyaji kṛtu smari purimam /
marupati pramuditu tava guṇa smarato śriyakari drumavari yathariva purimā // Lal_13.33 //
iti tava asadṛśa vratatapacaraṇā bahuguṇa guṇadhara guṇapathi carato /
tyaji mahi sanagari ayu tava samayo laghu jagu sthapayahi jinaguṇacaraṇe // Lal_13.34 //
yada pramadaratanā śubhavastrā bhūṣitagātrā varapravaru turiyā sumanojñā saṃprabhaṇīṣu /
atha daśasū diśato jinatejairgātha vicitrā iti raviṣū madhurā rutaghoṣā tūryasvarebhyaḥ // Lal_13.35 //
(Vaidya 117) tava praṇidhī purime bahukalpāṃ lokapradīpā
jaramaraṇagrasite ahu loke trāṇu bhaviṣye /
smara purimapraṇidhiṃ narasiṃhā yā ti abhūṣī
ayu samayo tvamihā dvipadendrā niṣkramaṇāya // Lal_13.36 //
bhavanayute tvamihā bahudānaṃ dattamanekaṃ
dhanakanakā ratanā śubhavastrā ratnavicitrā /
karacaraṇā nayanā priyaputrā rājya samṛddhaṃ
tvayi tyajitaṃ na ca te khiladoṣā yācanakeṣu // Lal_13.37 //
śiśunṛpati tvamihā śaśiketo āsi sudaṃṣṭro kṛpa karuṇāmanaso maṇicūḍo candrapradīpaḥ /
iti pramukhā kariyā dṛḍhaśūro rājasunetro bahu nṛpati nayutā rata dāne tvaṃ savikurvan // Lal_13.38 //
186：
187：15)尊憶昔為金色鹿，見人渡河而被漂，因起慈心以救之，後反加害無瞋恨。
16)尊憶昔者為仙人，寶珠誤墮於大海，起精進心抒彼海，龍王驚怖還寶珠。
17)尊於昔者為大仙，慈心護彼歸命鴿，有人從尊索是鴿，自割身肉而稱之，
與鴿輕重乃齊等，畢至命終為擁護。
18)又尊昔為奢摩仙，人來問樹有幾葉，善知多少而酬答，其人不信天來證。
19)尊昔曾為鸚鵡鳥，釋化為人來詰問，所依之樹既枯折，何為守之而不離？
答云依此而成長，帝釋便生希有心，即令枯樹重榮茂。
20)尊是受持功德者，安處世間諸眾生，置佛無邊功德海。
21)如是十方佛威神，讚歎菩薩諸功德，變諸婇女絃歌曲，勸請菩薩速出家。
22)尊昔長劫發弘願，拔諸眾生生死苦，請憶往昔所行行，今正是時宜出家。
23)尊憶往昔無邊劫，以金銀等眾珍寶，頭目王位及妻子，見來求者歡喜施。
24)昔為首鞞幢牙王，月燈珠髻及大悲，堅猛妙目諸王等，皆有威力能行施。
21)“In the past, O Receptacle of Qualities, when you were a leader of a pack of deer, A hunter was carried off by a raging mountain torrent. Wishing to help, you carried him to dry land. Even as you brought your enemy to safety, you remained calm.
22)“Perfect Man, in previous times you were born as the son of a priest. When your gem fell in the ocean, You dried out the ocean. As the strong and firm leader of human beings, you recovered the valuable gem.
23)“Perfect Being, in times past you were born as a holy sage. Once when a priest approached you, saying, ‘Please give me your protection,’ Sage, you told him, ‘Venerable priest, I will rid you of the enemy.’ You gave away your body, while the priest kept his.
24)“In the past you approached the sage Śyāma at his place by the tree; He asked you how many leaves were on the tree. With your skill you counted the leaves accurately [F.85.b] And told him the exact number. [167]
25)“Previously you were a virtuous, quick-darting parrot that lived in a tree; Although the tree died, you remained, remembering its kindness. The king of gods saw your virtues and rejoiced; He restored the perfect tree to its former glory.
26)“Your disciplined conduct and austerities are beyond compare; You are a receptacle of virtue, rich in qualities, treading the path of virtue. Your time has come to abandon your city and your land; Quick, establish beings in the virtuous actions of the victorious ones.”
27)When gems of playful women, exquisitely dressed, their bodies adorned, Play sweet music on the best of instruments, Then, by the glory of the victorious ones in the ten directions, These wonderful verses emerge from the beautiful sounds of the instruments:
28)“You vowed, ‘I will be the protector of the world plagued by old age and death.’ Light of the World, in times past, for many eons, you have made this wish. Lion of Men, remember your past aspirations; Lord of Men, this is your time for renouncing your home.
29)“For billions of lives, you generously made many lavish gifts, Giving away your wealth, gems, gold, fine cloth, a variety of jewels, Your hands, feet, eyes, your beloved child, and the wealth of your kingdom. Still you never had any resentment or anger for those who took it.
30)“You, Śaśiketu, have been a peaceful king with fine teeth, Loving and compassionate, with a crown jewel shining like the moon. [168] Such were your main deeds, mighty hero with the beautiful eyes of a king. As a king, for billions of years you have practiced generosity gladly.
9.
tava sugatā carito bahukalpāṃ śīlacarīye maṇiratnā vimalā sadṛśābhūcchīlaviśuddhiḥ /
tvayi caratā camarī yatha bālaṃ rakṣitu śīlaṃ kṛtu tvamihā jagati vipulārthaṃ śīlaratenā // Lal_13.39 //
gajavaru tvamihā ripulubdhe viddhu iṣūṇā kṛpa karuṇā janiyā atiraudre chāditu śobhe /
parityaji te rucirā śubhadantā na ca tyaji śīlaṃ iti pramukhā kariyā bahu tubhyaṃ śīlavikurvī // Lal_13.40 //
tvayi sahitā jagato 'hita anekā duḥkhasahasrā bahukaṭukāvacanaṃ vadhabandhā kṣāntiratenā /
paricārita purime nara ye te sarvasukhenā puna vadhakāstava teha abhūvan tacca ti kṣāntam // Lal_13.41 //
giripravarānilaye tuma nāthā ṛkṣu yadāsī
himakiraṇā salilā bhayabhītaṃ tvaṃ naru gṛhya /
paricarasi vividhā phalamūlaiḥ sarvasukhenā
laghu vadhakāṃ sa tavā upanetrī taṃ ca ti kṣāntam // Lal_13.42 //(Vaidya 117)
dṛḍhu saṃsthitamacalamakampyaṃ vīryu tavāsīt
vratatapasā vividhā guṇajñānaṃ eṣata bodhim /
kṛtu abalo namucī vaśavartī vīyabalenā
ayu samayo tvamihā narasiṃhā niṣkramaṇāya // Lal_13.43 //
hayapravarū tvamihā puri āsī hemasuvarṇo
laghu gagane vajrase kṛpajāto rākṣasidvīpam /
vyasanagata manujāṃ tada gṛhyā kṣemi thapesī
iti pramukhā kariyā bahu tubhyaṃ vīryavikurvā // Lal_13.44 //
damaśamatheḥ niyamāhatakleśā dhyāyina agrā
laghu capalaṃ viṣayai ratilolaṃ cittu damitvā /
kṛtu svaguṇo tvamihā jagato 'rthe dhyānaratenā
ayu samayo tvamihā varasattvā dhyānavikurvā // Lal_13.45 //
tvaṃ purime ṛṣi susthitu āsī dhyānaratīye nṛparahitā manujā tvamu gṛhyā rājyabhiṣiñcī /
daśakuśalī janitā thapitā te brahmapatheṣu cyuta manujā vrajiṣū tada sarve brahmaniketam // Lal_13.46 //
diśividiśi vividhāgatijñāne tvaṃ suvidhijño paracaritā jagati rutajñāne indriyajñāne /
nayavinaye vividhāmatidhāre pāragatastvaṃ ayu samayo tvamihā nṛpasūno niṣkramaṇāya // Lal_13.47 //
tvayi purimā janatā ima dṛṣṭvā dṛṣṭivipannā jaramaraṇā vividhā bahuduḥkhe kṛchragatā hi /
bhavavibhavaṃkaraṇo ṛjumārge svāmanubaddhā hatatamasa tvamihā kṛtu loke arthu mahanto // Lal_13.48 //
186：
187：25)尊於多劫能持戒，其戒清淨如明珠，堅持守護無纖過，亦如犛牛自愛尾。
26)尊憶曾為大象王，獵師以箭中其身，而起慈心無所報，捐彼六牙而守戒。
27)尊憶多劫修諸忍，因修忍故受眾苦，請憶昔日為熊身，見人凍餓而溫養，
彼歸路逢畋獵者，將來共屠心不恨。
28)尊以精進堅固力，為菩提故修諸行，當伏魔王及軍眾，今正是時宜出家。
29)尊憶昔為駿逸馬，騰空利益諸世間，於夜叉國濟眾生，安置之於無畏處。
30)如是精進無邊劫，神通智力除煩惱，心極調柔坐寂定，以此利益諸眾生。
31)尊於昔者為國王，普使眾生行十善，是諸眾生行善故，命終皆得生梵世。
32)尊智能知善不善，及了眾生諸根性，智慧能入諸理趣，今正是時速出家。
33)尊愍眾生墮邪見，生老病死苦海中，淨除生死險惡道，示現涅槃真實路。
31)“Thus-Gone One, for many eons you have practiced discipline. Like a stainless jewel, your discipline has been pure; Like a female yak that protects her calf, you have guarded your discipline. Since you delight in discipline, you have done so much to benefit beings.
32)“As a perfect elephant, the arrows of the evil hunter hit you, Yet you felt love and compassion for this harsh enemy and protected him. [F.86.a] You gave him your fine and beautiful tusks and did not relinquish your discipline; You displayed such discipline many times.
33)“Delighting in forbearance, you had patience with the many harms, sufferings, Harsh words, murders, and imprisonments inflicted upon you by others. In the past you always provided others with every comfort, And although they were your executioners, you still remained forbearing.
34)“Protector, once you were a bear, living in a mountain lair; At that time you rescued a man, frightened and terrified, out of an avalanche. You served him roots and berries and provided him with every comfort; Although he soon killed you and carried you off, you remained patient.
35)“When through austerities, you sought awakening and wisdom of many qualities, You possessed fortitude, determination, unshakable resolve, and diligence; The strength of your diligence could overcome even the most powerful demon. Lion of Men, the time has come for renunciation. [169]
36)“In the past you were the finest of horses, as white as snow; With compassion, you traveled swiftly through the sky to the land of demonesses. You rescued the men in distress and brought them to safety; Many times have you demonstrated such diligence.
37)“A skilled meditator, you destroyed afflictions with calmness, discipline, and restraint, And tamed the fickle mind, which chases after the pleasures of the senses. Since you delight in concentration, your personal qualities benefit others; Now, Perfect Being, the time has come for you to demonstrate your concentration.
38)“In the past you were a well-to-do sage who delighted in concentration; People who had lost their king invited you and consecrated you to kingship. You showed these people the ten virtues and established them on the path of Brahmā; Later, as they died, they all proceeded to the realm of Brahmā.
39)“You have mastered the art of knowing the destinies of beings in all directions; [F.86.b] You know their actions, languages, and capacities. You have perfected the way, the discipline, and different types of memory; Royal Son, today the time for renunciation has come.
40)“In the past, when you saw anyone with wrong views, Who suffered from old age, death, and all the different afflictions, You instructed them in the straight path that destroys existence. You who conquer darkness, you have benefited the world greatly.”
10.
iti vividhā rucirā guṇayuktā gātha vicitrā
tatu raviṣu turiyebhī jinatejā codayi vīram /
duḥkhabharitajanate iha dṛṣṭvā mā tvamupekṣā
ayu samayo tvamihā varabuddhe niṣkramaṇāya // Lal_13.49 // (Vaidya 119)
vicitravastraratnahāragandhamālyabhūṣitā prasannacitta premajāta nāriyo praharṣitā /
prabodhayanti ye 'grasattva tūryasaṃpravāditaiḥ jinānubhāvi ekarūpa gātha tūrya niścarī // Lal_13.50 //
yasyārthi tubhya kalpa naika tyaktu tyāga dustyajā
sucīrṇa śīlu kṣānti vīrya dhyāna prajña bhāvitā /
jagaddhitārtha so ti kālu sāṃprataṃ upasthito
naiṣkramyabuddhi cintayāśu mā vilamba nāyaka // Lal_13.51 //
tyuktu pūrvi ratnakośa svarṇarūpyabhūṣaṇā yaṣṭā ti yajña naikarūpa tāsu tāsu jātiṣu /
tyakta bhārya putra dhīta kāyu rājyu jīvitaṃ bodhiheturaprameya tyaktuḥdustyajā tvayā // Lal_13.52 //
abhūṣi tvaṃ adīnapuṇya rāja viśrutaśriyo
nimiṃdharo nimiśca kṛṣṇa(bandhu) brahmadatta kesarī /
sahasrayajña dharmacinti arcimān dṛḍhadhanu
sucintitārtha dīnasattva yeḥti tyakta dustyajā // Lal_13.53 //
sutasoma dīptavīrya puṇyaraśmi yo so 'bhū
mahatyāgavantu sthāmavantu yaḥ kṛtajña tvaṃ abhūḥ /
rājarṣi candrarūpavantu śūra satyavardhano
subhāṣitaṃgaveṣi rāji asi sumatiṃ ca sūrato // Lal_13.54 //
candraprabho viśeṣagāmi reṇubhū diśāṃpati pradānaśūra kāśirāju ratnacūḍa śāntagaḥ /
eti cānyi pārthivendra yebhi tyakta dustyajā yathā ti vṛṣṭa tyāgavṛṣṭi eṣa dharma varṣahī // Lal_13.55 //
dṛṣṭā ti pūrviṃ sattvasāra gaṅgavālukopamā kṛtā ti teṣa buddhapūja aprameyacintiyā /
varāgrabodhi eṣamāṇa sattvamokṣakāraṇādū ayaṃ sa kālu prāptu sūru niṣkramā purottamāt // Lal_13.56 // (Vaidya 120)
prathamena te amoghadarśi śālapuṣpapūjito virocanaḥ prasannacitta prekṣitaḥ kṣaṇāntaram /
harītakī ca eka datta dundubhisvarāya te tṛṇottha gṛhya dhāritā ti dṛṣṭa candanaṃ gṛham // Lal_13.57 //
purapraveśi reṇu dṛṣṭa kṣiptu cūrṇamuṣṭikā dharmeśvarāya sādhukāru dattu dharma bhāṣato /
namo namaḥ samantadarśi dṛṣṭa vāca bhāṣitā mahārciskandhi svarṇamāla kṣipta harṣitena te // Lal_13.58 //
186：
187：34)如是一切十方佛，讚歎菩薩諸功德，皆變婇女絃歌曲，勸請菩薩速出家。
35)尊昔為王名勝福，尸利尼彌訖瑟吒，及雞薩梨千耶若，法思光明堅強弓，
36)戒月光明進德光，知恩能捨大威德。王仙月形及猛實，增長菩提求妙法，
37)善住月光殊勝行，地塵勇施諸方主，惠施寶髮清淨身，作是及餘無量王，
皆悉能捨於難捨，為諸如來雨法雨。
38)尊昔值遇恒沙佛，悉皆承事無空過，為求菩提度眾生，今正是時速出家。
39)初事不空見，值堅固花佛，以一念清淨，見毘盧舍那，
又遇栴檀佛，以草炬供養，
40)又佛入城時，以金末散地，逢法自在佛，說法讚善哉，
41)值普光如來，一稱南無佛，見大聚光佛，供養以金花，
41)These many virtuous and beautiful verses emerge from the tune of the instruments; By the glory of the victorious ones, they encourage the hero: [170] “Intelligent One, the time for renunciation has come; When you see these suffering beings, do not remain indifferent.”
42)The pleasing and joyful women are adorned With fine clothes, gems, necklaces, perfumes, and flower garlands; They wake the Supreme Being with music and song. By the power of the victorious ones, the instruments call out these verses:
43)“It was for the sake of others that for many eons, You gave up what is hard to abandon and were disciplined, forbearing, and diligent. Through your training in concentration and knowledge, your time has come; Guide, quick, direct your mind toward renunciation, without delay!
44)“Before you relinquished treasuries of jewels, gold, silver, and ornaments; In all those lives, you performed sacrifices of many types. You gave away your wife, sons, daughters, body, kingdom, and even your life; For the sake of awakening, you gave away without limits what is hard to abandon.
45)“You have been kings rich in merit and renowned for splendor: Nimindhara, Nimi, Kṛṣṇabandhu, Brahmadatta, Keśarin, Sahasrayajña, Dharmacinti, Arcimat, and Dṛḍhadhanu. Always considering the matter well, you gave to lowly people what is hard to give.
46)“You have been powerful Sutasoma, Dīptavīrya, and Puñyaraśmi; [F.87.a] Generous and powerful, you also acknowledged the kindness of others. O Royal Sage, you were the moon-like hero Satyavardhana, The king Subhāṣitagaveṣin, and the gentle Sumati. [171]
47)“You have been Candraprabha, Viśeṣagāmin, and Reṇu, lord of the ten directions; You have been the king of Kāśi Pradānasūra, Ratnacūḍa, and Śāntaga. When you were these rulers, as well as others, you gave what is hard to give; As you showered a rain of gifts then, may you now shower a rain of Dharma.
48)“In the past you saw the best of beings, as numerous as sand in the Ganges, And made an inconceivable and limitless number of offerings to them. As you searched for supreme awakening in order to liberate others then, Hero, now the time has come to renounce this perfect city.
49)“At the beginning you offered Amoghadarśin a sāla flower; With a mind full of devotion, you gazed for a moment at Vairocana. You offered Dundubhisvara a myrobalan fruit; When you saw Candana’s house, you brought your grass torch and held it up.
50)“When Reṇu entered the city, you scattered a handful of fragrant powder at him; When Dharmeśvara taught the Dharma, you applauded him. When you saw Samantadarśin, you declared your homage to him; You joyfully threw a golden chain toward Mahārciskandhin.
11.
dharmadhvajo daśāpradāni rodhu muṅga muṣṭinā aśokapuṣpi jñānaketu yvāgupāna sārathiḥ /
ratnaśikhī ca dīpadāni padmayoni oṣadhī sarvābhibhūśca muktahāri padmadāni sāgaro // Lal_13.59 //
vitānadāni padmagarbhi siṃhu varṣasaṃstare śālendrarāja sarpidāni kṣīratyāgi puṣpitī /
yaśodattu kuruṇṭapuṣpi satyadarśi bhojane kāyu praṇāmi jñānameru nāgadattu cīvare // Lal_13.60 //
atyuccagāmi candanāgri tīkṣṇalohamuṣṭinā mahāviyūha padmadāni raśmirāja ratnabhiḥ /
śākyamuni ca suvarṇamuṣṭi indraketu saṃstuto sūryānano vataṃsake hi svarṇapaṭṭi sūmatī // Lal_13.61 //
nāgābhibhū maṇipradāni puṣya dūṣyasaṃstare bhaiṣajyarāju ratnachatri siṃhaketu āsane /
guṇāgradhāri ratnajāli sarvavādi kāśyapo gandhāgri cūrṇi mukta arciketu puṣpacaityake // Lal_13.62 //
akṣobhyarāja kūṭāgāri mālya lokapūjito tagaraśikhi ca rājyatyāgi sarvagandhi durjayo /
mahāpradīpa ātmatyāgi bhūṣaṇe padmottaro vicitrapuṣpi dharmaketu dīpakāri utpalaiḥ // Lal_13.63 //
(Vaidya 121)
eti cānyi sattvasāra ye ti pūrva pūjitā nānārūpa vicitra pūja anyajanyakurvatā /
smarāhi te atīta buddha tā ca pūja śāstunāṃ anāthasattva śokapūrṇa mā upekṣi niṣkramā // Lal_13.64 //
dīpaṃkareti dṛṣṭamātri labdha kṣānti uttamā abhijña pañca acyutā ti labdha ānulomikā /
atottareṇa ekameka buddha pūjacintiyā pravartitā asaṃkhyakalpa sarvalokadhātuṣū // Lal_13.65 //
kṣīṇā ti kalpa aprameya te ca buddha nirvṛtā tavāpi sarva ātmabhāvi te ca nāma kva gatā /
kṣayāntadharmi sarvi bhāvu nāsti nityu saṃskṛte anitya kāma rājyabhoga niṣkramā purottamāt // Lal_13.66 //
jarā ca vyādhi mṛtyu enti dāruṇā mahābhayā
hutāśano va ugrateja bhīma kalpasaṃkṣaye /
kṣayāntadharmi sarvi bhāvu nāsti nityu saṃskṛte
sukṛcchra prāpta sattva* * niṣkramā guṇaṃdharā // Lal_13.67 //
yada nārigaṇastuṇaveṇuravaiḥ vividhaisturiyaiḥ pratibodhayiṣu /
sukhaśayanagataṃ manujādhipatiṃ tada tūryaravo ayu niścarate // Lal_13.68 //
186：
187：42)值光幢如來，奉獻以掬豆，又見智幢佛，無憂花如來，
43)持粥以供養，於彼發弘願，又值寶髮佛，供養以明燈，
44)見花光如來，供養以良藥，又值無畏佛，施以寶瓔珞，
45)婆胝伽羅佛，施波頭摩寶，見娑羅王佛，供養以純乳，
46)施名稱如來，奉以師子座，又見真實佛，及高智如來，
47)曾頂禮圍遶。又見龍施佛，供養以衣服，見增上行佛，
48)施以栴檀香，又見致沙佛，供養以妙鉢，又見大嚴佛，
49)施優鉢羅花，又值光王佛，以妙寶供養，又見釋迦佛，
50)施以金蓮華，又值宿王佛，讚歎如來德，又見日面佛，
51)施以莊耳花，又值妙意佛，散以真頭花，又見降龍佛，
52)施以摩尼寶，又值增益佛，奉上眾寶蓋，又見藥師佛，
53)奉以勝妙座，值師子幢佛，奉以眾寶網，又見持德佛，
54)以音樂供養，又值迦葉佛，奉以眾末香，又見放光佛，
55)以妙花供養，又值阿鞞佛，奉以妙勝臺，又見世供佛，
56)奉以妙花鬘，又值多伽佛，曾捨天王位，又見難降佛，
57)施以眾妙香，又值大光佛，捨身而供養，又見尚花佛，
58)獻寶莊嚴具，又值法幢佛，散以眾妙華，又見作光佛，奉優鉢羅花，盡心而供養。
59)如是及餘無量佛，一一皆以諸供具，供養承事無空過，願尊憶念過去佛，
60)及憶供養諸如來。眾生苦惱無依怙，請尊憶念速出家，尊憶昔值然燈佛，
61)獲得清淨無生忍，及五神通無退失，從此即能往諸剎，一念遍事諸如來。    
62)有為諸法悉無常，五欲王位皆不定，為苦所逼諸眾生，願速出家救濟之。
63)婇女絃歌奏清音，以欲將惑於菩薩，十方諸佛威神力，所出眾聲演法言。
51)“To Dharmadhvaja you offered a robe, and to Nirodha a handful of beans. You offered Jñānaketu a flower of the aśoka tree, and soup to Sārathi. You offered a candle to Ratnaśikhin, and medicine to Padmayoni. To Sarvābhibū you offered a pearl necklace, and to Sāgara a lotus flower.
52)“You offered a canopy to Padmagarbha, and a rain cover to Siṃha. To Śālendrarāja you offered clarified butter, and milk to Puṣpita. [172] To Yaśodatta you offered kuruṇṭa flowers, and food to Satyadarśin. You bowed down to Jñānameru, and offered robes to Nāgadatta.
53)“To Atyuccagāmin you offered the finest sandalwood, and a handful of salt to Tiṣya. You offered lotus flowers to Mahāvyūha, and jewels to Raśmirāja. [F.87.b] To Śākyamuni you offered a handful of gold, and you praised Indraketu. You offered earrings to Sūryānanda, and a golden crown to Sumati.
54)“To Nāgābhibhū you offered a jewel, and a cotton mat to Puṣya. To Bhaiṣajyarāja you offered a precious parasol, and a throne to Siṃhaketu. You offered Guṅāgradhāri a net of precious stones, and instruments to Kāśyapa. To Arciketu you offered powders of exquisite scent, and flowers to Caityaka.
55)“You offered Akṣobhyarāja a multistoried palace, and a flower garland to Lokapūjita. To Tagaraśikhin you offered your kingdom, and to Durjaya much incense. You offered yourself to Mahāpradīpa, and jewel adornments to Padmottara. To Dharmaketu you offered various flowers, and blue lotuses to Dīpaṃkara.
56)“In the past you made these and other offerings, Manifold and marvelous, to the best of beings. Remember the buddhas of the past and your offerings to these teachers; Do not abandon those who suffer without protection; leave your home.
57)“Merely seeing Dīpaṃkara, you attained supreme forbearance, And discovered, accordingly, the five indestructible clairvoyant perceptions. Subsequently you performed inconceivable offerings For limitless eons to all the buddhas in all the universes. [173]
58)“Now limitless eons have passed, and those buddhas have passed into nirvāṇa. Where are all your past bodies and names now? All things perish by nature; there is no permanence in conditioned things. Delights, kingdoms, and enjoyments are impermanent, so leave this perfect city.
59)“Like the fierce and terrifying inferno, when this eon comes to an end, Old age, sickness, and death bring great and terrible fear. In the end, all things are conditioned and therefore cannot last; Look at those who suffer intensely and, Capable One, renounce.” [F.88.a]
60)As the retinue of women wake up the Lord of Men, Who was resting in his comfortable bed, With sounds of lutes, flutes, and other instruments, At that time the following words come from within the sounds of the instruments:
12.
jvalitaṃ tribhavaṃ jaravyādhidukhaiḥ maraṇāgnipradīptamanāthamidam /
bhavani śaraṇe sada mūḍha jagat bhramatī bhramaro yatha kumbhagato // Lal_13.69 //
adhruvaṃ tribhavaṃ śaradabhranibhaṃ naṭaraṅgasamā jagi rūrmicutī /
girinadyasamaṃ laghuśīghrajavaṃ vrajatāyu jage yatha vidyu nabhe // Lal_13.70 //
(Vaidya 122) bhuvi devapure triapāyapathe bhavatṛṣṇaavidyavaśā janatā /
parivartiṣu pañcagatiṣvabudhāḥ yatha kumbhakarasya hi cakrabhramī // Lal_13.71 //
priyarūpavaraiḥ saha snigdharutaiḥ śubhagandharasai varasparśasukhaiḥ /
pariṣiktamidaṃ kalipāśa jagat mṛgalubdhakapāśi yathaiva kapi // Lal_13.72 //
sabhayā saraṇāḥ sada vairakarāḥ bahuśoka upadrava kāmaguṇāḥ /
asidhārasamā viṣapatranibhā jahitāryajanairyatha mīḍhaghaṭāḥ // Lal_13.73 //
smṛtiśokakarāstamasīkaraṇāḥ bhayahetukarā dukhamūla sadā /
bhavatṛṣṇalatāya vivṛddhikarāḥ sabhayā saraṇā sada kāmaguṇāḥ // Lal_13.74 //
yatha agnikhadā jvalitā sabhayā tatha kāma ime viditāryajanaḥ /
mahapaṅkasamā asisundhusamāḥ madhudigdha iva kṣuradhāra yathā // Lal_13.75 //
yatha sarpisaro yatha mīḍhaghaṭāḥ tatha kāma ime viditā viduṣām /
tatha śūlasamā dvijapeśisamāḥ yatha śvāna karaṅka savairamukhāḥ // Lal_13.76 //
udacandrasamā imi kāmaguṇāḥ pratibimba iva girighoṣa yathā /
pratibhāsasamā naṭaraṅgasamāḥ tatha svapnasamā viditāryajanaiḥ // Lal_13.77 //
(Vaidya 123) kṣaṇikā vaśikā imi kāmaguṇāḥ tatha māyamarīcisamā alikāḥ /
udabudbudaphenasamā vitathā parikalpasamuchita buddha budhaiḥ // Lal_13.78 //
186：
187：64)三界煩惱，猶如猛火，迷惑不離，恒為所燒。
65)猶如浮雲，須臾而滅，合已還散，如聚戲場。
66)念念不住，如空中電，遷滅迅速，如水瀑流。
67)由愛無明，輪轉五道，循環不已，如陶家輪。
68)染著五欲，如被網禽，欲如怨賊，甚可怖畏。
69)處五欲者，猶如履刃，著五欲者，如抱毒樹。
70)智者棄欲，猶如糞坑，五欲昏冥，能令失念。
71)常為可怖，諸苦之因，能令生死，枝條增長。
72)由彼漂溺，生死河中，聖人捨之，如棄涕唾。
73)如見狂犬，疾走而避，如蜜塗刀，如毒蛇首。
74)如戈戟刃，如糞穢瓶，不能捨離，猶如餓狗，
75)囓其枯骨。五欲不實，妄見而生，如水中月，
76)如谷中響，如焰如幻，如水上泡，從分別生，
61)“The three worlds are ablaze with the suffering of old age and sickness; This world is ablaze with the fire of death and without a protector. Always deluded in impure existence, Beings spin like a bee caught in a vase.
62)“The three worlds are unstable, like autumn clouds; The birth and death of beings is like watching a play. The life of a being passes quickly, Like a lightning bolt in the sky or a mountain stream.
63)“By the power of craving for existence and ignorance, Beings take birth as humans, gods, or in the three lower realms. In their ignorance they continuously circle among these five existences, Like the spinning of a potter’s wheel.
64)“Beautiful forms, sweet sounds, fragrant smells, Delicious tastes, and pleasant touch— The snare of these unfortunate times has caught beings, Like the hunter’s snare catches a monkey.
65)“The objects of enjoyment lead to much suffering and harm; They bring fear, make enemies, and lead to depravity. A noble being will reject them like a bowl of excrement, The edge of a sword, or poison ivy.
66)“The objects of enjoyment always bring fear and depravity; They make us suffer when we think of them, and they make us blind. They always produce causes of fear and are the root of suffering; They make the vine of craving for existence grow. [174]
67)“Just like a terrifying fire pit, So the noble ones understand desire. Or they see it like a great swamp, or like walking on swords, Or like the edge of a knife smeared with honey.
68)“Like a viper’s head or a bowl of excrement, So the wise ones understand desire. Desires are like a pang of pain, and as fragile as a bird’s egg; Like a bone among dogs, they are the prime cause of enmity.
69)“Desired objects are like a moon reflected in water, Like a reflection, or an echo, Like an illusion, or like a theater play, Or like a dream—thus perceive the noble ones.
70)“Desired objects are momentary and empty. They are as untrue as a magical illusion or a mirage; They have no substance, like a bubble of water or foam. The learned ones realize that these objects emerge from conceptualization. [F.88.b]
13.
prathame vayase vararūpadharaḥ priya iṣṭa mato iya bālacarī /
jaravyādhidukhai hatatejavapuṃ vijahanti mṛgā iva śuṣkanadīm // Lal_13.79 //
dhanadhānyavaro bahudravyabalī priya iṣṭa mato iya bālacarī /
parihīnadhanaṃ puna kṛcchragataṃ vijahanti narā iva śūnyaṭavīm // Lal_13.80 //
yatha puṣpadrumo saphaleva drumo naru dānaratastatha prītikaro /
dhanahīna jarārtitu yācanako bhavate tada apriyu gṛdhrasamaḥ // Lal_13.81 //
prabhu dravyabalī vararūpadharaḥ priyasaṃgamanendriyaprītikaro /
jaravyādhidukhārditu kṣīṇadhano bhavate tada apriyu mṛtyusamaḥ // Lal_13.82 //
jarayā jaritaḥ samatītavayo druma vidyuhateva yathā bhavati /
jarajīrṇa agāru yathā sabhayo jaraniḥsaraṇaṃ laghu brūhi mune // Lal_13.83 //
jara śoṣayate naranārigaṇaṃ yatha mālulatā ghanaśālavanam /
jara vīryaparākramavegaharī jara paṅkanimagna yathā puruṣo // Lal_13.84 //
jara rūpasurūpavirūpakarī jara tejaharī balasthāmaharī /
(Vaidya 124) sada saukhyaharī paribhāvakarī jara mṛtyukarī jara ojaharī // Lal_13.85 //
bahurogaśatai ghanavyādhidukhaiḥ upasṛṣṭa jagajjvalateva mṛgāḥ /
jaravyādhigataṃ prasamīkṣva jagat dukhaniḥsaraṇaṃ laghu deśayahī // Lal_13.86 //
śiśire hi yathā himadhātu mahān tṛṇagulmavanauṣadhiojaharo /
tatha ojaharo ahu vyādhijaro parihīyati indriya rūpa balam // Lal_13.87 //
dhanadhānyamahārthakṣayāntakaro paritāpakaraḥ sahavyādhijaro /
pratighātakaraḥ priyu dveṣakaraḥ paridāhakaro yatha sūrya nabhe // Lal_13.88 //
186：
187：77)無有實法。年在盛時，愚癡愛著，謂為常有，
78)不能厭捨。老病死至，壞其少壯，一切惡之。
79)有財寶者，不知遠離，五家散失，便生苦惱。
80)猶如樹木，花果茂盛，眾人愛之，枝葉彫零。
81)棄而不顧，老弱貧病，亦復如是。亦如鷲鳥，
82)世間惡之，如霹靂火，焚燒大樹，亦如朽屋，
83)不久崩壞。有法能離，生老病死，願尊出家。
84)為諸眾生，說如斯法。生老病死，纏縛眾生。
85)如摩婁迦，遶尼拘樹，能奪勢力，損壞諸根。
86)猶如嚴霜，彫諸叢林，盛年妙色，因而變壞。
87)譬如山火，四面俱至，野獸在中，周慞苦惱。
88)處生死者，亦復如是，願速出家，而救脫之。
89)尊觀病苦，損惱眾生，猶如花林，為霜所彫。
71)“At first in youth, when one has a fine body, One is liked and desired and acts like a child. Yet when old age, suffering, and diseases conquer the splendor of the body, One is abandoned, just like a dried-up river is abandoned by deer.
72)“When one is powerful with the best of wealth, grains, and possessions, One is liked and desired and acts like a child. Yet when the wealth is spent and suffering sets in, One is abandoned, just like an empty wilderness.
73)“Like a tree with flowers and fruits, People love a person who delights in giving. Yet when the wealth is gone, one becomes a beggar, miserable in old age; At that point, just like a vulture, one becomes disliked.
74)“When one is powerful, rich, and handsome, one is like a lord; People like to meet such a being, and one pleases their senses. Yet when one is old, suffering from disease, and all wealth is spent, One becomes as disagreeable as death.
75)“When one is old and youth has passed, Like a tree struck by lightning, One is worn out and terrifying to others, like a ruined house. Sage, quick, tell us how to avoid old age!
76)“Old age withers men and women, Just as the mālu ivy does to a thick sāla forest. Old age robs one’s diligence, energy, and power, Like a person caught in a swamp.
77)“Old age makes the beautiful person ugly; Old age steals one’s splendor and robs one’s power. Old age takes your happiness and defeats you; Old age brings death and destroys your vital force. [175]
78)“There are hundreds of diseases, and being struck by sickness Brings torment to beings, like deer tormented by forest fire. Look at those beings that are overcome by old age and sickness, And, quick, explain how to be free of suffering!
79)“Just as the heavy snow during winter Steals all life from grass, trees, and herbs, So, alas, do sickness and old age rob the vitality of beings And destroy their faculties, bodies, and strength.
80)“Old age and disease exhaust all stores of wealth and grain; They bring great anguish to beings. They create resentment and bring animosity among loved ones; They torment everyone intensely, like the sun in the sky.
14.
maraṇaṃ cavanaṃ cuti kālakriyā priyadravyajanena viyogu sadā /
apunāgamanaṃ ca asaṃgamanaṃ drumapatraphalā nadisrota yathā // Lal_13.89 //
maraṇaṃ vaśitāmavaśīkurute maraṇaṃ harate nadi dāru yathā /
asahāyu naro vrajate 'dvitiyo svakakarmaphalānugato vivaśaḥ // Lal_13.90 //
maraṇo grasate bahuprāṇiśataṃ makareva jalā hari bhūtagaṇam /
garuḍo uragaṃ mṛgarāju gajaṃ jvalaneva tṛṇoṣadhibhūtagaṇam // Lal_13.91 //
ima īdṛśakai bahudoṣaśataiḥ jagu mocayituṃ kṛta yā praṇidhi /
smara tāṃ purimāṃ praṇidhānacarīṃ ayu kālu tavā abhiniṣkramitum // Lal_13.92 //
(Vaidya 125) yada nārigaṇaḥ praharṣito bodhayatī turiyairmahāmunim /
tada gātha vicitra niścarī tūryaśabdāt sugatānubhāvataḥ // Lal_13.93 //
laghu tadbhañjati sarvasaṃskṛtaṃ acirasthāyi nabheva vidyataḥ /
ayu kālu tavā upasthitaḥ samayo niṣkramaṇāya suvrata // Lal_13.94 //
saṃskāra anitya adhruvāḥ āmakumbhopama bhedanātmakāḥ /
parakeraka yācitopamāḥ pāṃśunagaropama tāvakālikāḥ // Lal_13.95 //
saṃskāra pralopadharmime varṣakāli calitaṃ ca lepanam /
nadikūla ivā savālukaṃ pratyayādhīna svabhāvadurbalāḥ // Lal_13.96 //
saṃskāra pradīpaacivat kṣiprautpattinirodhadharmikāḥ /
anavasthita mārutopamāḥ phenapiṇḍave asāra durbalāḥ // Lal_13.97 //
saṃskāra nirīha śūnyakāḥ kadalīskandhasamā nirīkṣataḥ /
māyopama cittamohanā bālaullāpana ukta muṣṭivat // Lal_13.98 //
186：
187：90)尊觀死苦，恩愛永絕，眷屬分離，無復重覩。
91)猶如逝川，亦如花落，能害有力，令不自在。
92)獨行無伴，隨業而去，一切壽命，為死所吞。
93)如金翅鳥，能食諸龍，亦如象王，為師子食。
94)如摩竭魚，能吞一切，亦如猛火，焚燒叢林。    
95)願尊憶昔，發弘誓願，今正是時，宜速出家。    
96)婇女伎樂，欲惑菩薩，諸佛神力，變為法音。    
97)是諸有為，皆當壞滅，如空中電，無暫停息。    
98)亦如坏器，如假借物，如腐草牆，亦如砂岸。    
99)依止因緣，無有堅實，如風中燈，如水聚沫，
100)如水上泡，猶如芭蕉，中無堅實，如幻如化。    
101)猶如空拳，展轉相因，愚人不了，妄生計著。
81)“When the time of passing away has arrived, One is always separated from one’s favorite possessions and loved ones. There will be no returning or meeting again, Just as fruits or leaves taken by the river never meet the tree again.
82)“Death makes the powerful helpless; [F.89.a] Death robs everyone, like a river carrying off a tree. One must proceed alone, without friend or company; One is powerless but to follow the results of one’s actions.
83)“Death devours beings by the hundreds, Like a sea monster devouring numerous beings, Or like a garuḍa devouring a nāga, or an elephant catching a lion, Or how a fire devours plants, herbs, and living creatures.
84)“To liberate beings from these hundreds of calamities, Thus you made your aspiration. Now remember that aspiration of bygone times; The time for leaving your home has come.”
85)While the group of delighted women Are waking up the Great Sage with their music, At this time, through the power of the thus-gone ones, These wonderful verses come out from the sound of the instruments:
86)“Everything compounded quickly disintegrates; Nothing lasts longer than a flash of lightning in the sky. Your time has now come— The time for leaving home, Disciplined One!
87)“Conditioned things are impermanent and without stability; Their nature is to break, like an unbaked earthen vase. They are like things on loan from another, Or a city of sand, so short-lived are they.
88)“All these conditioned things are impermanent by nature. Like mud plaster applied during the rains, Or the sandy banks of the river, They depend on conditions and have a feeble nature. [176]
89)“Conditioned things are like the light of a candle: They have the nature of quickly coming and going. Like the wind, they do not remain; Like foam, they are feeble and insubstantial.
90)“Conditioned things are inert and empty; When examined they are like the stem of the plantain tree. They are like an illusion that deceives the mind; They are like an empty fist that tricks children.
15.
hetūbhi ca pratyayebhi cā sarvasaṃskāragataṃ pravartate /
anyonya pratītya hetutaḥ tadidaṃ bālajano na budhyate // Lal_13.99 //
yatha muñja pratītya balvajaṃ rajju vyāyāmabalena vartitā /
(Vaidya 126) ghaṭiyantra sacakra vartate eṣa ekaikaśa nāsti vartanā // Lal_13.100 //
tatha sarvabhavāṅgavartinī anyamanyopacayena niśritā /
ekaikaśa teṣu vartinī pūrvaparāntata nopalabhyate // Lal_13.101 //
bījasya sato yathāṅkuro na ca yo bīja sa caiva aṅkuro /
na ca tato na caiva tat evamanuccheda aśāśvata dharmatā // Lal_13.102 //
saṃskāra avidyapratyayāḥ te saṃskāre na santi tattvataḥ /
saṃskāra avidya caiva hi śūnya eke prakṛtīnirīhakāḥ // Lal_13.103 //
mudrātpratimudra dṛśyate mudrasaṃkrānti na copalabhyate /
na ca tatra na caiva śāśvato eva saṃskārānucchedaśāśvatāḥ // Lal_13.104 //
cakṣuśca pratītya rūpataḥ cakṣuvijñānamihopajāyate /
na ca cakṣuṣi rūpa niśrita rūpasaṃkrānti na caiva cakṣuṣi // Lal_13.105 //
nairātmyaśubhāśca dharmime punarātmeti śubhāśca kalpitāḥ /
viparītamasadvikalpitaṃ cakṣuvijñāna tatopajāyate // Lal_13.106 //
vijñānanirodhasaṃbhavaṃ vijñānotpādavyayaṃ vipaśyati /
akahiṃ ca gataṃ anāgataṃ śūnya māyopama yogi paśyati // Lal_13.107 //
(Vaidya 127) araṇiṃ yatha cottarāraṇiṃ hastavyāyāma trayebhi saṃgati /
iti pratyayato 'gni jāyate jātu kṛtārthu laghu nirudhyate // Lal_13.108 //
186：
187：102)譬如人功，及以麻枲，木輪和合，以成其繩。    
103)離是和合，即不成繩，十二因緣，一一分析，
104)過現未來，無有體性，求不可得，亦復如是。    
105)譬如種子，能生於牙，牙與種子，不即不離。    
106)從於無明，能生諸行，無明與行，亦復如是。    
107)不即不離，體性空寂，於因緣中，求不可得。    
108)譬如印泥，泥中無印，印中無泥，要因泥印。    
109)文像可覩，依止根境，有眼識生，三事和合。    
110)說為能見，境不在識，識不在境，根境識中，
111)本無有見，分別妄計，境界相生。智者觀察。    
112)曾無相狀，如幻夢等。譬如鑽火，木鑽人功，
113)三種和合，得有火生，於三法中，本無有火。
91)“All conditioned things come about Based on causes and conditions. One causing the other, they arise in dependence, Yet all the childish beings do not recognize this.
92)“Just as valvaja grass depends on muñja grass To give a rope proper strength, Or just as a bucket in a well depends on a winch— One unable to function without the other—
93)“So too function the twelve links of interdependent origination. Being all in mutual dependence, [F.89.b] One thing follows after another, And it cannot be seen where one thing ends and the other begins.
94)“When you have a seed, a sprout can grow, Yet the seed is not the sprout. Still it is not different; In this way the true nature knows no permanence or impermanence.
95)“Formative factors have ignorance for their cause; Formative factors do not truly exist. Ignorance and formative factors Are naturally empty and inert.
96)“The seal makes the mark of the seal appear, Yet the seal itself was not transferred anywhere. It is not in the mark, yet it is also not elsewhere; In this way the formative factors are beyond annihilation and permanence.
97)“It is based on the eye and form That the eye consciousness appears. Yet the form is not dependent on the eye, Nor is the form transferred to the eye.
98)“Although all of this is without a self and is repulsive, Beings perceive it as having a self and as beautiful. Although that is a mistaken and corrupt imputation, The eye consciousness arises from it.
99)“The consciousness ceases and rearises. The practitioner observes this arising and ceasing of consciousness: It goes nowhere and it does not come from anywhere. The practitioner perceives consciousness as empty and illusory. [177]
100)“Since the combination of these three is needed— The lower and upper pieces of wood, and the action of the hands— A fire is born in dependence on conditions. It is born, fulfills its purpose, and quickly ceases.
16.
atha paṇḍitu kaści mārgate kutayaṃ āgatu kutra yāti vā /
vidiśo diśi sarvi mārgato nāgati nāsya gatiśca labhyate // Lal_13.109 //
skandhadhātvāyatanāni dhātavaḥ tṛṣṇa avidyā iti karmapratyayā /
sāmagri tu sattvasūcanā sa ca paramārthatu nopalabhyate // Lal_13.110 //
kaṇṭhoṣṭha pratītya tālukaṃ jihvāparivarti akṣarā /
na ca kaṇṭhagatā na tāluke akṣaraikaika tu nopalabhyate // Lal_13.111 //
sāmagri pratītyataśca sā vācamanabuddhivaśena niścarī /
mana vāca adṛśyarūpiṇī bāhyato 'bhyantara nopalabhyate // Lal_13.112 //
utpādavyayaṃ vipaśyato vāca rutaghoṣasvarasya paṇḍitaḥ /
kṣaṇikāṃ vaśikāṃ tadā dṛśī sarvā vāca pratiśrutakopamām // Lal_13.113 //
yatha tantri pratītya dārū ca hastavyāyāma trayebhi saṃgati /
tuṇavīṇasughoṣakādibhiḥ śabdo niścarate tadudbhavaḥ // Lal_13.114 //
atha paṇḍitu kaści mārgate kutayaṃ āgatu kutra yāti vā /
(Vaidya 128) vidiśo diśi sarvi mārgataḥ śabdagamanāgamanaṃ na labhyate // Lal_13.115 //
tatha hetubhi pratyayebhi ca sarvasaṃskāragataṃ pravartate /
yogī puna bhūtadaśanāt śūnya saṃskāra nirīha paśyati // Lal_13.116 //
skandhāyatanāni dhātavaḥ śūnya adhyātmika śūnya bāhyakāḥ /
sattvātmaviviktamanālayā dharmākāśasvabhāvalakṣaṇāḥ // Lal_13.117 //
iya īdṛśa dharmalakṣaṇā buddha dīpaṃkara darśane tvayā /
anubuddha svayaṃ yathātmanā tatha bodhehi sadevamānuṣāṃ // Lal_13.118 //
186：
187：114)和合暫有，名曰眾生，第一義中，都不可得。
115)譬如咽喉，及以脣舌，擊動出聲，一一分中，
116)聲不可得，眾緣和合，有此聲耳。智者觀聲，
117)念念相續，無有實法，猶如谷響，聲不可得。    
118)譬如箜篌，絃器及手，和合發聲，本無去來。    
119)於諸緣中，求聲不得，離緣求聲，亦不可得。    
120)內外諸蘊，皆悉空寂，無我無人，無壽命者。    
121)尊於往昔，值然燈佛，已證最勝，真實妙法。    
122)願尊於今，為眾生故，雨甘露法，使得充足。
101)“In this way some scholars investigate: ‘Where does this come from and where does it proceed?’ They check in all directions, And find that nothing comes and nothing goes.
102)“The conditions for the aggregates, the sense fields, and the elements Are ignorance, craving, and karma. When all of these assemble, that is called a sentient being, Although ultimately nothing is there.
103)“Based on the lips, throat, palate, and tongue, The sounds of syllables are produced. This is not so with just the throat or the palate; No sound can be found in them individually.
104)“Speech occurs based on all of these things coming together; It emerges based on the power of mind and intelligence. Yet mind and speech are by nature invisible; They are nowhere to be found, inside or outside. [F.90.a]
105)“When the learned ones analyze the coming and going Of speech, voices, sounds, and tunes, They see that all speech is like an echo, Momentary and without substance.
106)“Sound is based on wood and strings Meeting with the movements of the hands. Due to these three things, sounds can emerge From instruments such as the melodious lute.
107)“When some skillful people analyze this and wonder: ‘Where does the sound come from and where does it go?’ They may search in all directions, Yet never find the origin of sound or its destination.
108)“This is how all compounded phenomena appear, Based on causes and conditions. The practitioner, by observing the true nature of conditioned things, Sees that these things are all empty and inert.
109)“The aggregates, sense fields, and elements Are empty within and empty without; They all lack a self and do not abide. Everything is essentially like space.
110)“That everything is this way, You realized when you met Dīpaṃkara. That which you understood, exactly as it is, You must now make gods and humans comprehend. [178]
17.
viparītaabhūtakalpitaiḥ rāgadoṣaiḥ paridahyate jagat /
kṛpameghasamāmbuśītalāṃ muñca dhārāmamṛtasya nāyakā // Lal_13.119 //
tvayi yasya kṛtena paṇḍitā dattu dānaṃ bahukalpakoṭiṣu /
saṃprāpya hi bodhimuttamāṃ āryadhanasaṃgraha kariṣya prāṇinām // Lal_13.120 //
tāṃ pūrvacarīmanusmarā nārya dhanahīna daridra duḥkhitām /
mā upekṣahi sattvasārathe āryadhanasaṃgrahi teṣu kurvahi // Lal_13.121 //
tvayi śīla sadā surakṣitaṃ pithanārthāya apāyabhūminām /
svargāmṛtadvāramuttamāṃ darśayiṣye bahusattvakoṭinām // Lal_13.122 //
(Vaidya 129) tāṃ pūrvacarīmanusmarā baddhvā dvāra nirayāya bhūminām /
svargāmṛtadvāra muñcahī ṛddhyahi śīlavato vicintitam // Lal_13.123 //
tvayi kṣānti sadā surakṣitā pratighakrodhaśamārtha dehinām /
bhāvārṇava sattva tāriyā sthāpayiṣye śivi kṣemi nirjvale // Lal_13.124 //
tāṃ pūrvacarīmanusmarā vairavyāpādavihiṃsaākulām /
mā upekṣa vihiṃsacāriṇaḥ kṣāntibhūmīya sthape imaṃ jagat // Lal_13.125 //
tvayi vīrya yadartha sevitaṃ dharmanāvaṃ samudānayitvanā /
uttārya jagadbhavārṇavāt thapayiṣye śivi kṣemi nirjvale // Lal_13.126 //
tāṃ pūrvacarīmanusmarā caturoghairiva muhyate jagat //
laghu vīryabalaṃ parākramā sattva saṃtārayahī anāyakāṃ // Lal_13.127 //
tvaya dhyānakileśadhyeṣaṇā bhāvitā yasya kṛtena sūratā /
bhrāntendriya prākṛtendriyāṃ kvapi cittāryapathe sthapeṣyaham // Lal_13.128 //
186：
187：
111)“Beings are scorched by attachment and anger, Yet they are falsely imputed—such ills are not for real. Guide, release the stream of nectar, The cooling waters of peace from the cloud of compassion.
112)“‘Once I attain supreme awakening, I will gather noble wealth for beings.’ Skillful One, saying this you sought out supreme awakening, And for many millions of eons you made offerings to the learned.
113)“Remember your previous actions! Charioteer, do not forget to bring this noble wealth To those who are depressed, poor, and suffering. Gather them with your noble wealth.
114)“‘I will show millions of beings The perfect gate to the nectar of the higher realms.’ Saying this, you guarded your discipline well In order to block the way to the three lower realms.
115)“Keep your discipline and fulfill your wishes; Remember your past actions. Close the gates to the three lower realms, And open the gates to the nectar of the higher realms. [F.90.b]
116)“‘I will put up with beings’ hostility and anger, And liberate everyone from the ocean of existence. I will establish them in peace and happiness without disease.’ Saying this, you have always trained in forbearance.
117)“Remember your previous actions! Do not abandon those who engage in harmful actions, Due to being disturbed by animosity, ill will, and harmful wishes. You said: ‘I will bring those beings to the stage of forbearance.
118)“‘I will prepare the ship of Dharma, Deliver beings from the ocean of existence, And establish them in peace and happiness without disease.’ Saying this, you have relied on diligence to achieve that.
119)“Remember your previous actions! The four rivers carry beings away; Quick, rescue those beings that have no guide, Through the power of your diligence and the strength of your discipline.
120)“‘I will establish on the noble path Those beings that have confused faculties and suffer from monkey-like thoughts.’ O Gentle One, to accomplish that, You have trained in concentration that expels disturbing emotions.
18.
tāṃ pūrvacarīmanusmarā kleśajālairihamākulaṃ jagat /
mā upekṣahi kleśupadrutāṃ dhyānaikāgri sthapehimāṃ prajām // Lal_13.129 //
(Vaidya 130) tvayi prajña purā subhāvitā mohavidyāndhatamovṛte jage /
bahudharmaśatābhilokane dāsye cakṣuṣi tattvadarśanam // Lal_13.130 //
tāṃ pūrvacarīmanusmarā mohavidyāndhatamovṛte jage /
dadahī varaprajña suprabhā dharmacakṣuṃ vimalaṃ nirañjanam // Lal_13.131 //
iyamīdṛśa gātha niścarī tūryasaṃgītiravātu nāriṇām /
yaṃ śrutva middhaṃ vivarjiyā cittu preṣeti varāgrabodhaye // Lal_13.132 // iti //
186：
187：
121)“Remember your previous actions! Do not abandon those afflicted beings Who are agitated by the web of disturbing emotions. Establish these beings in one-pointed concentration. [179]
122)“‘I will give beings who are veiled by the darkness of delusion and ignorance A vision of many hundred doors to the Dharma. I will give them eyes that can see reality.’ Saying this, you have meditated on knowledge.
123)“Remember your previous actions! To those beings who are veiled by the darkness of delusion and ignorance, You must give the excellent light of sacred knowledge, The eye of Dharma, which is stainless and impeccable.”
124)Verses like this emerge from The sounds of the women’s instruments. Hearing them, all the Bodhisattva’s sleepiness vanishes And he sets his mind on perfect and supreme awakening.
19.
iti hi bhikṣavo 'ntaḥpuramadhyagato bodhisattvo 'virahito 'bhūddharmaśravaṇena, avirahito 'bhūddharmamanasikāreṇa / takasmāddhetoḥ? tathā hi bhikṣavo bodhisattvo dīrgharātraṃ sagauravo 'bhūt / dharmeṣu dharmabhāṇakeṣu cādhyāśayena dharmārthiko dharmakāmo dharmaratirato 'bhūt / dharmaparyeṣṭyatṛpto yathāśrutadharmasaṃprakāśakaḥ, anuttaro mahādharmadānapatiḥ, nirāmiṣadharmadeśako dharmadānenāmatsaraḥ, ācāryamuṣṭivigato dharmānudharmapratipanno dharmapratipattiśūraḥ, dharmalayano dharmatrāṇo dharmaśaraṇo dharmapratiśaraṇo dharmaparāyaṇaḥ dharmanidhyāptiḥ kṣāntiniryātaḥ prajñāpāramitācarita upāyakauśalyagatiṃ gataḥ //
186：
187：佛告諸比丘：菩薩聞是偈已，專趣菩提正念不惰。何以故？菩薩於長夜時，尊重恭敬供養正法及說法師，深生淨信求於正法，好樂正法住於正法，隨所聽聞心無厭足，開悟眾生。於法施主深生尊重，為他演說無所希望，亦不因法而求財寶，為眾說法未曾慳悋。勇猛精進一心勤求，法為依止守護法藏，住於忍辱修行波若通達方便。
Monks, in this way, even as the Bodhisattva was with his retinue of consorts, he could not avoid hearing the sound of the Dharma. He could not avoid thinking about the Dharma. Monks, this was because for so long the Bodhisattva had paid his respects to the Dharma and to those who teach the Dharma. From the innermost core of his being, he strove toward the Dharma, wished for the Dharma, and his only delight was in the Dharma. [F.91.a] As he searched for the Dharma, he was insatiable.
He taught the Dharma just as he had heard it. He was a master of generosity in bestowing the gift of the unexcelled great Dharma. He taught the Dharma without seeking rewards. He was without any stinginess when it came to teaching the Dharma. Regarding the Dharma, he never held back anything as a teacher. He practiced the Dharma that he taught. He was brave in making the Dharma manifest. He found his home in the Dharma, his protection in the Dharma, and his refuge in the Dharma. His point of reference was the Dharma, and his ultimate resort was the Dharma. With the Dharma as his object of meditation, proficient in forbearance, he practiced the perfection of knowledge and attained skillful means.
20.
tatra bhikṣavo bodhisattvo mahopāyakauśalyavikrīḍitena sarvāntaḥpurasya yathādhimuktyā īryāpathamupadarśya, paurvikāṇāṃ ca bodhisattvānāṃ lokaviṣayasamatikrāntānāṃ lokānuvartanakriyādharmatāmanuvartya, dīrgharātraṃ suviditakāmadoṣaḥ sattvaparipākavaśādakāmātkāmopabhogaṃ saṃdarśya, aparimitakuśalamūlopacayapuṇyasaṃbhārabalaviśeṣaṇāsadṛśīṃ lokādhipateyatāṃ saṃdarśya, devamanuṣyātikrāntaṃ sārodāravividhavicitrarūpaśabdagandharasasparśaparamaratiramaṇīyaṃ kāmaratirasaukhyamupadarśya, sarvakāmaratisvaviṣayeṣvaparyantatvāt svacittavaśavartitāṃ saṃdarśya, pūrvapraṇidhānabalasahāyakuśalamūlopacitān sattvān samānasaṃvāsatayā paripācya, sarvalokasaṃkleśamalāsaṃkliṣṭacittatayāntaḥpuramadhyagato yathābhinimantritasya sattvadhātoḥ paripākakālamavekṣamāṇo bhūyasyā mātrayā bodhisattvastasmin samaye pūrvapratijñāmanusmarati sma, buddhadharmāṃścāmukhīkaroti sma, praṇidhānabalaṃ cābhinirharati sma / sattveṣu ca mahākaruṇāmavakrāmati sma / sattvapramokṣaṃ ca cintayati sma / sarvasaṃpado vipattiparyavasānā iti pratyavekṣate sma / anekopadravabhayabahulaṃ ca saṃsāramupaparīkṣate (Vaidya 131) sma / mārakalipāśāṃśca saṃchinatti sma / saṃsāraprabandhāccātmānamuccārayati sma / nirvāṇe ca cittaṃ saṃpreṣayati sma //
186：
187：佛告諸比丘：1)菩薩於多劫來，遠離世間五欲之過，為成就眾生，示現處於貪欲境界，2)積集增長一切善根殊勝福德資粮之力，示現受用廣大微妙五欲境界，而於其中心得自在。3)菩薩是時憶念往昔所發誓願，由是昔願思惟佛法皆悉現前，而起大悲觀察世間，富貴熾盛會歸磨滅，4)又觀生死多諸煩惱險惡怖畏，欲速除斷入大涅槃。
Monks, the Bodhisattva demonstrated, with a playful mastery of his great skillful means, the actions conforming to the wishes of his entire retinue of consorts. He was acting in conformity with the bodhisattvas of the past who, while being beyond the world, acted in worldly ways. Since the Bodhisattva had long ago realized the short comings of desire, he now demonstrated sensual enjoyment, without himself wanting it, simply in order to ripen others. By the unique power of the accumulation of merit, gathered through limitless roots of virtue, he demonstrated the qualities of the ruler of the world.
He demonstrated a complete enjoyment of the delightful forms, sounds, smells, tastes, and textures that went far beyond anything known to gods and humans in terms of quality and extent. [180] He demonstrated a mastery of mind, which was free from attachment to any of his delightful maidens of pleasure. He ripened those who were now in his company as friends, due to the power of their previous aspirations and their accumulated roots of virtue. As such he was able to stay among the consorts without ever being disturbed by the stains of worldly emotions. While watching for the time to ripen the potential in those who were around him, [F.91.b] the Bodhisattva kept his former promise acutely in mind.
He actualized the Buddha and the Dharma and perfected the power of aspiration. For sentient beings he felt great compassion and kept their complete freedom foremost in his mind. He understood that in the end, any amount of wealth will be used up. He understood that saṃsāra is full of many calamities and terrors. He broke free from the evil shackles of Māra, extricated himself from the prison of cyclic existence, and directed his attention to nirvāṇa. [B 9]
21.
tatra bhikṣavo bodhisattvaḥ pūrvāntata eva suviditasaṃsāradoṣaḥ saṃskṛtenādhyāśayenānarthikaḥ sarvopādānaparigrahairanarthiko buddhadharmanirvāṇābhimukhaḥ saṃsāraparāṅmukhastathāgatagocarābhirataḥ māraviṣayagocarāsaṃsṛṣṭaḥ ādīptabhavadoṣadarśī traidhātukānniḥśaraṇābhiprāyaḥ saṃsāradoṣādīnavaniḥsaraṇakuśalaḥ pravrajyābhilāṣī niṣkramaṇābhiprāyo vivekanimno vivekapravaṇo vivekaprāgbhāraḥ āraṇyaprāraṇyābhimukhaḥ pravivekapraśamābhikāṅkṣī ātmaparahitapratipannaḥ anuttarapratipattiśūro lokasyārthakāmo hitakāmaḥ sukhakāmo yogakṣemakāmo lokānukampako hitaiṣī maitrīvihārī mahākāruṇikaḥ saṃgrahavastukuśalaḥ satatasamitamaparikhinnamānasaḥ sattvaparipākavinayakuśalaḥ sarvasattveṣvekaputrakapremānugatamanasikāraḥ sarvavastunirapekṣaparityāgī dānasaṃvibhāgarataḥ prayuktatyāgaḥ prayatapāṇiḥ tyāgaśūro yaṣṭayajñaḥ susamṛddhapuṇyaḥ susaṃgṛhītapuṇyaḥ pariṣkāravigatamalāmātsaryasunigṛhītacitto 'nuttaro mahādānapatirdattvā ca vipākāpratikāṅkṣī pradānaśūraḥ icchāmahecchālobhadveṣamadamānamohamātsaryapramukhasarvārikleśagaṇapratyarthikanigrahāyābhyutthitaḥ sarvajñatācittotpādaprabandhāccalitaḥ mahātyāgacittasaṃnāhasusaṃnaddhaḥ lokānukampako hitaiṣīva varmitakavacitavīryaḥ sattvapramokṣālambanamahākaruṇābalavikramaparākramaḥ avaivartikasarvasattvasamacittatyāgapraharaṇo yathābhiprāyasattvāśayasaṃtoṣaṇo bodhibhājanībhūtaḥ kālākṣuṇṇadharmavedhī bodhipariṇāmapraṇidhiḥ anavanāmitadhvajastrimaṇḍalapariśodhanadānaparityāgī jñānavaravajradṛḍhapraharaṇaḥ sunigṛhītakleśapratyarthikaḥ śīlaguṇacāritrapratipannaḥ svārakṣitakāyavāṅbhanaskarmānto 'ṇumātrāvadyabhayadarśī supariśuddhaśīlaḥ amalavimalanirmalacittaḥ sarvaduruktadurāgatavacanapathākrośaparibhāṣaṇakutsanatāḍanatarjanavadhabandhanāvarodhanaparikleśāluḍitacitto 'kṣubhitacittaḥ kṣāntisaurabhyasaṃpannaḥ akṣato 'nupahato 'vyāpannacittaḥ sarvasattvahitārthāyottaptavīryārambhī dṛḍhasamādānasarvakuśalamūladharmasamudānayanāpratyudāvartyasmṛtimān susaṃprajñāsusamāhito 'vikṣiptacitto dhyānaikāgramanasikāro dharmapravicayakuśalo labdhāloko vigatatamondhakāraḥ anityaduḥkhātmāśubhākāraparibhāvitacetāḥ smṛtyupasthānasamyakprahāṇaṛddhipādendriyabalabodhyaṅgamārgārya satyasarvabodhipakṣadharmasuparikarmakṛtamanasikāraḥ śamathavipaśyanāsuparyavadātabuddhiḥ pratītyasamutpādasatyadarśī satyānubodhādaparapratyayastrivimokṣasukhavikrīḍito māyāmarīcisvapnodakacandrapratiśrutkāpratibhāsopamasarvadharmanayāvatīrṇaḥ //
186：
187：佛告諸比丘：1)菩薩久已了知生死過患，不取不著，樂求如來真實功德。2)依阿蘭若寂靜之處，其心常樂利益自他，於無上道勇猛精進，令一切眾生得安樂故、得利益故、得寂靜故、得涅槃故。3)常起大慈大悲，能以四攝攝諸眾生無有厭倦，觀諸眾生猶如一子。4)於諸境界心無所著，設大施會增長福德，遠離慳貪施不望報，於長夜中勇猛精進，善能降伏貪瞋憍慢慳嫉煩惱。5)未曾暫忘一切智心。著大施甲被精進鎧，以大悲心度脫眾生，智力堅強恒無退失，等心眾生隨其意樂皆令滿足。知時非時悟法非法，迴向菩提。於惠施中三事清淨，以金剛智除斷四魔。6)戒行成就善能守護身語意業，乃至小罪而懷大懼心常清淨，於諸垢濁，惡言毀呰、輕弄誹謗、打辱繫縛，曾無濁亂。7)具足忍辱心性調柔，所作事業常能堅固，於一切善心無退轉。念智具足恒修正定，獲智慧明能破諸暗。心常觀見苦空無常不淨之法，已善修習四念處、四正勤、四如意足、五根、五力、七菩提分、八聖道分。8)又常安住奢摩他、毘鉢舍那，深入緣起覺悟真實，恒自了知不因他解，遊三脫門，了知諸法如幻如夢如影，如水中月，如鏡中像，如熱時焰，如呼聲響。
Monks, from the very beginning the Bodhisattva had already understood the many shortcomings of cyclic existence. With all his heart, he stopped striving after compounded phenomena, as well as all kinds of grasping and clinging. Instead he now only felt interest in the Buddhadharma. He turned toward the state of nirvāṇa and turned his back on saṃsāra. He delighted in the domain of a thus-gone one, because he had separated himself from the domain of Māra.
Perceiving the three realms to be ablaze with the shortcomings of existence, his wish was to free himself from them, and he became skilled in removing himself from the shortcomings and faults of cyclic existence. His wish was to become ordained, and his mind was filled with the thought of leaving home. He was determined to live in solitude and delighted in seeking remoteness. His wish was to be completely on his own and at peace.
He strove to be of help, both for himself and for others, and was a hero in unexcelled persistence. He wished to be of service to the world and to assist the world. He wished happiness and the peace of accomplishment for the world.
He had compassion for the world and wanted to help. He was filled with love, saturated with great compassion, and skilled in the art of attracting others. He was never sad. [F.92.a] He was skilled in ripening and training others. In his heart he harbored the same love toward everyone that one has for one’s only child.
He had abandoned wishes for material objects and paid no attention to them. He delighted in giving and sharing. He never refused, but gave courageously with an open hand. He made religious offerings. He accumulated perfect merit and guarded it well. [181] Through discipline, he freed himself from any stains or miserliness, and was fully in control of his thoughts. He was a peerless great benefactor. Even though he gave, he had no expectation of reward. He was a heroic giver ready to subdue the hostile forces of the entire multitude of disturbing emotions, the primary ones being longing, desire, attachment, anger, haughtiness, pride, delusion, and miserliness.
He did not lapse from continually giving rise to the state of omniscience. He was always well protected by an armor of great generosity. He had love and compassion for the world and wished to help. His protection and coat of mail was diligence. His focus was on liberating others. His power was compassion, and his strength was courage. He did not turn back. He had complete impartiality with regard to all beings, and his weapon was generosity. He was able to satisfy the hopes and wishes of others. He was a vessel fit for awakening who continuously realized the Dharma. He would dedicate his awakening to all beings. He did not lower his banner. When he gave, his generosity was not involved with subject, object, and action. He had the sharp vajra weapon of supreme wisdom. He conquered all opposing forces of disturbing emotions.
He was disciplined, skilled, and behaved correctly. He guarded carefully all his physical, verbal, and mental acts, [F.92.b] and exhibited fear of even the smallest unwholesome act. His discipline was perfectly pure. Mentally he had abandoned all stains and was now clean and spotless. Disturbing emotions resulting from negative speech, harmful talk, adversity, criticism, blaming, cursing, beatings, threats, murder, bondage, and imprisonment did not perturb his mind, which was simply unshakable. He was perfectly forbearing and gentle. He had no harmful wishes, never did any damage, and was utterly free from any ill will.
He had given rise to a fervent diligence that was set on helping all other beings. It was a firm resolve. He could not be turned back from accomplishing all the practices that are the roots of virtue. He was mindful and composed. His mind was not distracted, and he rested one-pointedly in concentration. He was skilled in analyzing phenomena. He had found the light, and all darkness had disappeared for him. His mind was filled with thoughts about the nature of impermanence, suffering, and repulsiveness. He was trained in the applications of mindfulness, the thorough relinquishments, the bases of miraculous power, the faculties, the powers, the branches of awakening, the path, the four truths of the noble ones, and all the principles conducive to awakening.
His mind was purified by tranquility and insight. He perceived the truth of dependent origination. Since he had realized the truth, he was not reliant on others. He mastered the three gateways to liberation. He had realized that all phenomena are like an illusion, a mirage, a dream, a moon reflected in water, an echo, or an optical illusion. [182]
22.
iti hi bhikṣavo bodhisattvasyaivaṃ bhavati pratikṛtiḥ - evaṃ dharmavihārī evaṃ guṇamāhātmyavihārī evaṃ sattvārthābhiyuktavihārī abhūt / bhūyasyā mātrayā ābhirdaśadigbuddhādhiṣṭhānatūryasaṃgītiviniḥsṛtābhirgāthābhiḥ saṃcoditaḥ sa tasyāṃ velāyāṃ pūrveṣāṃ ca bodhisattvānāṃ caramabhavopagatānāmantaḥpuraparipācitāni (Vaidya 132) catvāri dharmamukhānyāmukhīkaroti sma / katamāni catvāri? yadidaṃ dānaṃ priyavacanamarthakriyāṃ samānārthatāṃ ca / catuḥsaṃgrahavastuprayoganirhāraviśuddhiṃ ca nāma dharmamukhamāmukhīkaroti sma / triratnavaṃśasādhāraṇābhiprāyo vipraṇāśasarvajñatācittapraṇidhānabalādhānāvaivartyaviṣayaṃ ca nāma dharmamukhamāmukhīkaroti sma / sarvasattvāparityāgādhyāśayamahākaruṇāvatāratāṃ ca nāma dharmamukhamāmukhīkaroti sma / sarvabodhipakṣadharmapade prabhedārthābhiniścayajñānasaṃsārabalaviśeṣasamudānayamahāvyūhaṃ ca nāma dharmamukhamāmukhīkaroti sma / imāni catvāri dharmamukhānyāmukhīkṛtya bodhisattvaḥ sarvasyāntaḥpurasya paripācanārthaṃ tasyāṃ velāyāṃ tathārūpamṛddhyabhisaṃskāramabhisaṃskaroti sma, yathārūpeṇa ṛddhyabhisaṃskāreṇābhisaṃskṛtena tebhyaḥ saṃgītirutebhyo bodhisattvānubhāvenemānyevaṃrūpāṇi dharmamukhaśatasahasrāṇi niścaranti sma /
186：
187：佛告諸比丘：1)菩薩從多劫來，於四威儀恒住如是智慧、如是功德、如是精進、如是利益。2)十方諸佛復令宮中婇女樂器出微妙聲勸發菩薩。又欲化諸宮中婇女，即時證得四種法門。何等為四？一者方便布施愛語利行同事，而攝取之。二者紹三寶種能使不絕，不壞一切智性不退願力。三者智力堅固，大慈大悲不捨眾生。四者有殊勝智慧資粮之力，分別一切菩提分法。大嚴法門得現前故，以此四種為欲成就宮中諸婇女故，即於是時作大神通，令諸婇女解悟樂音所出言詞百千法門。
Monks, in this way the Bodhisattva lived according to the Dharma. [F.93.a] In this way he rested in wisdom. In this way he rested in a state of immense qualities. In this way he strove for the benefit of others.
Encouraged even more by these verses, which emerged out of the sounds of the instruments through the blessings of the buddhas in the ten directions, the Bodhisattva at this point manifested four Dharma gates in order to mature his retinue of consorts, just as all previous bodhisattvas in their last existence had done. What are these four Dharma gates?
The first Dharma gate that he manifested is called pure accomplishment. It refers to the four means of attracting disciples: generosity, kind talk, meaningful actions, and practicing what one preaches.
The second Dharma gate that he manifested is called the irreversible state. It produces the power of aspiration toward inexhaustible omniscience, and it ensures that the capacity of the Three Jewels is upheld and not wasted.
The third Dharma gate that he manifested is called putting great compassion into practice. It is a disposition of never abandoning any sentient beings.
The fourth Dharma gate that he manifested is called the great array. It accomplishes the unique strength of the accumulation of wisdom, which ascertains the meaning of the different categories related to all the factors of awakening.
These are the four Dharma gates that the Bodhisattva manifested. At that point, in order to mature his entire retinue of consorts, he produced many miraculous manifestations. By the power of the Bodhisattva, these miraculous displays caused hundreds of thousands of Dharma gates to emerge from the sounds of the music, such as the following:
23.
tadyathā -
udārachandena ca āśayena adhyāśayenā karuṇāya prāṇiṣu /
utpadyate cittu varāgrabodhaye śabde ca rūpasturiyebhi niścarī // Lal_13.133 //
śraddhā prasādo adhimukti gauravaṃ nirmānatā onamanā gurūṇām /
paripṛcchanā kiṃkuśalaṃgaveṣaṇā anusmṛtībhāvanu śabda niścarī // Lal_13.134 //
dāne dabhe saṃyamaśīlaśabdaḥ kṣāntīya śabdastatha vīryaśabdaḥ /
dhyānābhinirhārasamādhiśabdaḥ prajñā upāyasya ca śabda niścarī // Lal_13.135 //
maitrāya śabdaḥ karuṇāya śabdo muditāupekṣāya abhijñaśabdaḥ /
catusaṃgrahāvastuviniścayena sattvāna paripācanaśabda niścarī // Lal_13.136 //
smṛterupasthānaprabhedaśabdaḥ samyakprahāṇāstatha ṛddhipādā /
pañcedriyā pañcabalaprabhedā bodhyaṅgaśabdasturiyebhi niścarī // Lal_13.137 //
(Vaidya 133) aṣṭāṅgiko mārgabalaprabhedaḥ śamathasya śabdo 'tha vipaśyanāyāḥ /
anityaduḥkhārtianātmaśabdaḥ aśubhārtiśabdo turiyebhi niścarī // Lal_13.138 //
virāgaśabdaśca vivekaśabdaḥ kṣayajñānaśabdo anutpādaśabdaḥ /
anirodhaśabdaśca anālayaṃ ca nirvāṇaśabdasturiyebhi niścarī // Lal_13.139 //
ima evarūpāsturiyebhi śabdāḥ saṃbodhiśabdaścanubhāva niścarī /
yaṃ śrutva sarvā pramadā nu śikṣitā varāgrasattve praṇidhenti bodhaye // Lal_13.140 //
iti hi bhikṣavo antaḥpuramadhyagatena bodhisattvena tāni caturaśītistrīsahasrāṇi paripācitānyabhūvan anuttarāyāṃ samyaksaṃbodhau bahūni ca devatāśatasahasrāṇi ye tatra saṃprāptā abhūvan //
186：
187：1)所謂廣大心，愍眾生心，求菩提心，發起深心。
2)而於佛法令生淨信，遠離憍慢尊重正法，知善不善，憶念諸佛。
3)布施、持戒、忍辱、精進、禪定、智慧。
4)六神通，四攝法，四無量。
5)四念處，四正勤，四如意足，五根，五力，七菩提分。
6)八聖道分，一一分別奢摩他、毘鉢舍那。無常、苦、空、無我、不淨。
7)無貪寂滅，無生盡智，乃至涅槃。
8)菩薩神通令音樂中出如是聲。諸婇女等聞是聲已，生希有心歡喜踊躍得未曾有。
9)佛告諸比丘：菩薩處王宮時，能令八萬四千諸婇女等，發阿耨多羅三藐三菩提心。復有無量百千諸天聞如是法，於阿耨多羅三藐三菩提得不退轉，說微妙偈，勸請菩薩速疾出家。
1)“Through profound aspirations in one’s heart And the heartfelt compassion for beings, The mind of the most eminent awakening is born.” Such words rang out from the musical instruments.
2)“Faith, devotion, dedication, respect, Lack of pride, and humility before the teachers, Inquiry and search for the nature of virtue, And training in mindfulness.” Such were the words that emerged. [183]
3)“Generosity, calmness, collectedness, discipline, [F.93.b] Forbearance, diligence, Concentration, absorption, Knowledge, and means.” Such were the words that emerged.
4)“Through settling on love, compassion, Joy, equanimity, higher knowledge, And the four means of attracting disciples, You will ripen beings.” Such were the words that emerged.
5)“Analyze the four applications of mindfulness, The thorough relinquishments, the bases of miraculous power, The five faculties, the five powers, and the branches of awakening.” Such were the words that emerged from the instruments.
6)“The divisions of the supreme eightfold path of the noble ones, Tranquility, insight, impermanence, Suffering, lack of self, and repulsiveness.” Such were the words that emerged from the instruments.
7)“Freedom from attachment, solitude, Knowledge of extinction, nonarising, Cessation, nonabiding, and nirvāṇa.” Such were the words that emerged from the instruments.
8)Through the power of the Perfect Bodhisattva, Such words emerged from the instruments. As all these wanton women heard these words, they learned them, And directed their aspirations for awakening to the Perfect Being.
Monks, while the Bodhisattva remained in this way among his retinue of consorts, he matured 84,000 women along with many hundreds of thousands of assembled gods for the attainment of unexcelled and perfect awakening.
24.
tathā abhiniṣkramaṇakāle tasmin samaye bodhisattvasya hrīdevo nāma tuṣitakāyiko devaputro 'nuttarāyāḥ samyaksaṃbodheḥ sa rātrau praśāntāyāṃ dvātriṃśatā devaputrasahasraiḥ parivṛtaḥ puraskṛto yena bodhisattvasyopasthānaprāsādastenopasaṃkrāmat /
upasaṃkramya gaganatalagata eva bodhisattvaṃ gāthābhiradhyabhāṣata -
cyuti darśitā atiyaśā janma ca saṃdarśitaṃ puruṣasiṃha /
antaḥpuraṃ vidarśitu kṛtānuvṛttistvayā loke // Lal_13.141 //
paripācitā ti bahavo deva manuja loki dharmamanuprāpya /
ayamadya kālasamayo niṣkramye mati vicintehi // Lal_13.142 //
na hi baddha mocayātī na cāndhapuruṣena darśiyati mārgaḥ /
muktastu mocayātī sacakṣuṣā darśayati mārgaḥ // Lal_13.143 //
ye sattva kāmadāsā gṛhe dhane putrabhāryapariśraddhāḥ /
te tubhya śiṣyamāṇā naiṣkramyamatau spṛhāṃ kuryuḥ // Lal_13.144 //
aiśvarya kāmakrīḍā catudvīpā sapta ratna vijahitvā /
niṣkrānta tvāṃ viditvā spṛhayetsanarāmaro lokaḥ // Lal_13.145 //
kiṃ cāpi dhyānasaukhyairviharasi dharmairna cāsi kāmarataḥ /
atha puna ciraprasuptāṃ bodhaya marumānuṣaśatāni // Lal_13.146 //
(Vaidya 134) atipatita yauvanamidaṃ girinadi yatha cañcalapracalavegā /
gatayauvanasya bhavato naiṣkramyamatirna śobhete // Lal_13.147 //
tatsādhu taruṇarūpe prathame varayāvane 'bhiniṣkramya /
uttāraya pratijñāṃ kuruṣva cārthaṃ suragaṇānām // Lal_13.148 //
na ca kāmaguṇaratībhistṛptirlavaṇodadheryathāmbhobhiḥ /
te tṛpta yeṣa prajñā āryā lokottarā virajā // Lal_13.149 //
tvamiha priyo manāpo rājñaḥ śuddhodanasya rāṣṭrasya /
śatapatrasadṛśavadanā naiṣkramyamatiṃ vicintehi // Lal_13.150 //
186：
187：
When it was time for the Bodhisattva to leave home, there arrived a divine son from the Heaven of Joy by the name Hṛīdeva, on a visit concerning the Bodhisattva’s unexcelled and perfect awakening. Then, in the quiet of the night, he arrived at the palace together with an assembly of 32,000 divine sons in order to serve and venerate the Bodhisattva. As he arrived, he stopped in midair and sang these verses to the Bodhisattva:
1)“You have manifested passing away, Famed One! Lion of Men, you have also manifested birth. In order to teach the retinue of consorts, You have acted in accordance with the world. [184]
2)“While acting in conformity with the world, [F.94.a] You have ripened many gods and humans. Today the time has come, So please consider leaving home.
3)“If you are not free yourself, you will be unable to liberate others; A blind man cannot show the way. If you are free, you can liberate others; A person with sight can show the way.
4)“Those beings who are slaves to desire— Attached to their house, wealth, sons, and wife— When being trained by you, May they too form a wish to leave their homes.
5)“You must abandon your dominion and the sports of love, And the seven riches on the four continents. When people hear that you have renounced all this, The world with its gods and humans will long for the same.
6)“You are not delighted by desire; You rest in the bliss of concentration. Yet many hundreds of gods and humans, You awaken from their sleep.
7)“The prime of life is very short; It passes quickly, like a cascading waterfall. As youth fades away, Leaving home will not seem appealing.
8)“So depart from home now While you are still young and in your prime. Fulfill your promise And act in the interest of the host of gods.
9)“Desired objects never satisfy; They are just like salty water from the ocean. Satisfied, however, are those who possess knowledge, The stainless noble ones who transcend the world.
10)“You are the delight of King Śuddhodana’s kingdom, Who has won its hearts and minds. Your face is like a blooming lotus with hundreds of petals. So please consider departing now!
25.
ādīpta kleśatāpairaniḥśaraṇairgāḍhabandhanairbaddhāṃ /
śīghraṃ pramokṣamārge sthāpaya śānte asamavīrā // Lal_13.151 //
tvaṃ vaidya dhātukuśalaścirāturāṃ sattvarogasaṃspṛṣṭāṃ /
bhaiṣajyadharmayogairnirvāṇasukhe sthapaya śīghram // Lal_13.152 //
andhātamā anayanā mohākuladṛṣṭijālabaddhāḥ /
prajñāpradīpacakṣuḥ śodhaya śīghraṃ naramarūṇām // Lal_13.153 //
samudīkṣante bahavo devāsuranāgayakṣagandharvāḥ /
drakṣyāma bodhiprāptaṃ niruttaraṃ dharma śroṣyāmaḥ // Lal_13.154 //
drakṣyati ca bhujagarājo bhavanaṃ avabhāsitaṃ tava śirīye /
kariyati anantapūjā pūrehi vratāśayastasya // Lal_13.155 //
catvāri lokapālāḥ sasainyakāste tava pradīkṣante /
dāsyāma caturi pātrāṃ bodhidhvaji pūrṇamanasasya // Lal_13.156 //
brahma praśāntacārī udīkṣate maitravākvaruṇalābhī /
adhyoṣiṣye narendraṃ vartenti niruttaraṃ cakram // Lal_13.157 //
bodhiparipācikāpi ca devata abhivusta bodhimaṇḍesmiṃ /
utpatsye 'yaṃ satya ti drakṣyāmyabhibudhyato bodhim // Lal_13.158 //
satyaṃ hi bodhisattvā antaḥpuriye kriyā vidarśenti /
pūrvaṃgamo bhava tvaṃ mā bheṣyasi paścimasteṣām // Lal_13.159 //
mañjuruta mañjughoṣā smarāhi dīpaṃkarasya vyākaraṇam /
bhūtaṃ tathā avitathā jinaghoṣarutaṃ udīrehi // Lal_13.160 //
iti śrīlalitavistare saṃcodanāparivarto nāma trayodaśo 'dhyāyaḥ //
186：
187：
11)“Beings suffer from the burning torment of disturbing emotions. They are without refuge, bound in heavy fetters. Hero, quick, establish them in peace On the path to complete liberation.
12)“You, the skilled physician, Please, quickly establish in the happiness of nirvāṇa The beings touched by diseases, who have suffered for so long, By dispensing the medicine of Dharma. [185]
13)“Beings are blind in the darkness of their stupor And bound by the web of wrong views. You are the eye of gods and humans, So quick, shine the light of wisdom.
14)“‘We must see the One Who Has Attained Awakening, And listen to the unexcelled Dharma.’ So say the many gods, demigods, nāgas, Yakṣas, and gandharvas who are watching you.
15)“The king of nāgas can see your splendor, Since it illumines even his abode. [F.94.b] He brings boundless offerings, So fulfill his wish for disciplined conduct.
16)“‘At the feet of the Bodhi tree your mind shall be perfected, And we shall present you with four offering bowls.’ So say the four guardians of the world and their armies, Who are all awaiting you.
17)“Even Brahmā, the peaceful and compassionate one, Who speaks lovingly, awaits you, thinking: ‘I must request this lord of men To turn the unexcelled wheel.’
18)“The gods who venerate awakening Are all present at the seat of awakening. They await you, thinking: ‘We shall witness his awakening.’
19)“It is true that bodhisattvas Demonstrate their occupation with consorts. You, however, should be at the forefront. Do not fall behind them!
20)“Remember the sweet-sounding and soft words Of Dīpankara when he gave his prophecy! Utter now the sound of the victorious ones’ voice, The voice that is genuine and free from error! This concludes the thirteenth chapter on encouragement.
感夢品第十四
1.
(Vaidya 135) svapnaparivartaścaturdaśaḥ /
iti hi bhikṣavo bodhisattvaḥ saṃcoditaḥ san tena devaputreṇa rājñaḥ śuddhodanasyemaṃ svapnamupadarśayati sma - yadrājā śuddhodanaḥ suptaḥ svapnāntaragato 'drākṣīt bodhisattvaṃ rātrau praśāntāyāmabhiniṣkramantaṃ devagaṇaparivṛtam / abhiniṣkramya pravrajitaṃ cādrākṣīt kāṣāyavastraprāvṛtam / sa pratibuddhaḥ tvaritaṃ tvaritaṃ kāñcukīyaṃ paripṛcchati sma - kaccit kumāro 'ntaḥpure 'sti? so 'vocat - asti deveti //
tato rājñaḥ śuddhodanasyāntaḥpure śokaśalyo hṛdaye 'nupraviṣṭo 'bhūt - abhiniṣkramiṣyati avaśyaṃ kumāro 'yam / yaccemāni pūrvanimittāni saṃdṛśyante sma //
tasyaidabhavat - na khalvavyayaṃ kumāreṇa kadācidudyānabhūmimabhinirgantavyam / strīgaṇamadhye 'bhirataḥ ihaiva ramyate, nābhiniṣkramiṣyatīti //
186：普曜經四出觀品第十一
佛告比丘：時諸天人勸發菩薩，父王白淨寐夢覩見菩薩出家，樂於寂然諸天圍繞；又見剃頭身著袈裟。時從夢覺，即遣人問：太子在宮不？侍者答曰：太子在耳。時白淨王入太子宮，今觀太子必當出家。所以者何？如我於今所見變應。
187：感夢品第十四
爾時佛告諸比丘：1)諸天勸發菩薩已，菩薩是時現夢於輸檀王，王於夢中乃見菩薩，剃除鬚髮行出宮門，無量諸天圍遶而去。2)時王從夢寤已問內人言：太子今者為在宮耶？為出遊觀？內人答言：太子在宮無所遊觀。3)王心尚疑菩薩已去，悵然憂惱如箭入心，作是思惟：如我所夢事相既爾，定知太子必當出家。4)復作是念：從今以往更勿復許太子遊觀，令諸婇女誘以五欲生其愛著。
Chapter 14 — Dreams
Monks, while the divine son in this way was encouraging the Bodhisattva, a dream occurred to King Śuddhodana. As he was sleeping, King Śuddhodana dreamed that the Bodhisattva was leaving the palace in the quiet of the night, [186] surrounded by a host of gods. As the Bodhisattva left the palace, the king saw that he had become ordained and was wearing the saffron-colored robes.
As soon as the king awoke, he immediately asked the chamberlain: “Is the young Prince with the consorts?” The chamberlain replied, “Yes, Your Majesty.”
King Śuddhodana, sitting in the female quarters, thought to himself: “Then the young Prince will surely leave us soon, as these omens foretell.” As a sharp pain shot through his heart, he began to scheme: “My young Prince must never even set foot in the palace gardens. He must always remain inside with the maidens so that he will be addicted to their pleasures. He must never leave us!”
2.
tato rājñā śuddhodanena kumārasya paribhogārthaṃ trayo yathartukāḥ prāsādāḥ kāritā abhūvan graiṣmiko vārṣiko haimantikaśca / tatra yo graiṣmikaḥ sa ekāntaśītalaḥ / yo vārṣikaḥ sa sādhāraṇaḥ / yo haimantikaḥ sa svabhāvoṣṇaḥ / ekaikasya ca prāsādasya sopānāni pañca pañca puruṣaśatānyutkṣipanti sma, nikṣipanti sma / teṣāṃ tathotkṣipyamāṇānāṃ nikṣipyamāṇānāṃ ca śabdo 'rdhayojane śrūyate sma - mā khalu kumāro 'nabhijñāta evābhiniṣkramiṣyatīti / naimittikairvaipañcikaiśca vyākṛtamabhūt - maṅgaladvāreṇa kumāro 'bhiniṣkramiṣyatīti / tato rājā maṅgaladvārasya mahānti kapāṭāni kārayati sma / ekaikaṃ ca kapāṭaṃ pañca pañca puruṣaśatānyuddhāṭayanti sma, apaghāṭayanti sma / teṣāṃ cārdhayojanaṃ śabdo gacchati sma / pañca cāsya kāmaguṇān sadṛśānupasaṃharati sma / gītavāditanṛtyaiścainaṃ sadaiva yuvataya upatasthuḥ //
atha bhikṣavo bodhisattvaḥ sārathiṃ prāha - śīghraṃ sārathe rathaṃ yojaya / udyānabhūmiṃ gamiṣyāmīti / tataḥ sārathī rājānaṃ śuddhoddhanamupasaṃkramyaivamāha - deva kumāra udyānabhūmimabhiniryāsyatīti //
atha rājñaḥ śuddhodanasyaitadabhavat - na kadācinmayā kumāra udyānabhūmimabhiniṣkramitaḥ / subhūmidarśanāya / yannvahaṃ kumāramudyānabhūmimabhiniṣkrāmayeyam / tataḥ kumāraḥ strīgaṇaparivṛto ratiṃ vetsyate, nābhiniṣkramiṣyatīti //
tato rājā śuddhodanaḥ snehabahumānābhyāṃ bodhisattvasya nagare ghaṇṭāvaghoṣaṇāṃ kārayati sma saptame divase kumāra udyānabhūmiṃ niṣkramiṣyatīti (subhūmidarśanāya) / tatra bhavadbhiḥ sarvāmanāpāni cāpanayitavyāni - mā kumāraḥ pratikūlaṃ paśyet / sarvamanāpāni copasaṃhartavyāni viṣayābhiramyāṇi //
(Vaidya 136) tataḥ saptame divase sarvaṃ nagaramalaṃkṛtamabhūt udyānabhūmimupaśobhitaṃ nānāraṅgadūṣyavitānīkṛtaṃ chatradhvajapatākāsamalaṃkṛtam / yena ca mārgeṇa bodhisattvo 'bhinirgacchati sma, sa mārgaḥ siktaḥ saṃmṛṣṭo gandhodakapariṣikto muktakusumāvakīrṇo nānāgandhaghaṭikānirdhūpitaḥ pūrṇakumbhopaśobhitaḥ kadalīvṛkṣocchrito nānāvicitrapaṭavitānavitato ratnakiṅkiṇījālahārārdhahārābhipralambito 'bhūt / caturaṅgasainyavyūhitaḥ parivāraścodyukto 'bhūt kumārasyāntaḥpuraṃ pratimaṇḍayitum /
186：心自念言：太子將無欲行遊觀？當勅四衢嚴治道路，學調伎樂普令清淨，却後七日太子當出，使道平正莫令不淨，勿使見非諸不可意。即時受教皆當如法，嚴治已竟懸繒幡蓋，兵眾圍繞導從前後。
187：1)時輸檀王為菩薩故造三時殿：一者溫煖以御隆冬，二者清涼以當炎暑，三者適中不寒不熱。2)更造重門使難開閉，開閉之時須五百人，開閉之聲聞四十里。所有善知天文極閑相法及五通仙，皆悉窮問遣其先記，如是等人皆云：太子於吉祥門踰城而出。王聞是已轉增憂惱。3)諸比丘！後於一時菩薩即便欲出遊觀，乃命馭者：汝可嚴駕，我當暫出。馭者奏王：今日太子欲出遊觀。4)王聞是已，即時遣使掃飾園林，復勅所司平除道路，香水灑地散眾名花，於寶樹間懸繒幡蓋，真珠瓔珞次第莊嚴，金銀寶鈴處處垂下，和風搖動出微妙音，從城至園周匝瑩飾，精麗清淨猶若天宮。復使路邊無諸可惡衰老疾病及以死屍，聾盲瘖瘂六根不具，非吉祥事並令駈逐。
Then, in order for the young Prince to enjoy himself, King Śuddhodana erected three palaces for each of the three seasons—hot, rainy, and cold. [F.95.a] The Hot Season Palace was very cool, the Rainy Season Palace was both cool and warm, and the Winter Palace was naturally warm. At each palace five hundred guardsmen walked up and down the staircase. While they were ascending and descending the stairs, their calls could be heard for a distance of half a league. Everyone thought, “The young Prince will never be able to leave without being noticed.”
Nevertheless all the astrologers and fortunetellers kept making the same prediction, saying: “The young Prince will leave through the Gate of Auspiciousness.” So the king had massive door panels fitted into the Gate of Auspiciousness, so large that it took five hundred men to open and close each of them. The calls of these five hundred men could be heard half a league away. The king provided the palaces with the five desirable things, the likes of which had never been seen before. There were constantly young maidens around the Bodhisattva, playing their instruments, singing songs, and dancing for him. Monks, at that point the Bodhisattva told his charioteer: “I will go to the parks, so quick, go and prepare my chariot.”
But the charioteer went to [187] King Śuddhodana and told him: “Your Majesty, the young Prince wishes to visit the parks.” On hearing that, King Śuddhodana thought to himself: “My young Prince has never been to the parks to see their lovely grounds. However, if I allow him to visit the parks, the young Prince must be surrounded by women. That way he can really enjoy amorous delights and surely he will not leave us then.”
As King Śuddhodana had such love for the Bodhisattva and wanted to please him, he dispatched bell ringers and made the following announcement to the people in his city: “Seven days from now, the young Prince will be visiting the grounds of the pleasure grove. You must all make sure that the young Prince does not catch sight of anything disagreeable, so take care that everything that is not beautiful has been removed, and every nice thing, pleasing to the senses, has been brought forth!”
Accordingly, on the seventh day, the entire city was beautifully adorned. The parks were also adorned with canopies of cloth in various colors, as well as parasols, flags, [F.95.b] and banners. The road on which the Bodhisattva was to proceed had been sprinkled and swept, sprayed with perfumed water, and scattered with fresh flower petals. Incense burners dispensed fragrant smoke, and along the road vases had been placed and plantain trees planted. The road was shaded with silk canopies in many colors, and festooned with nets of tiny jewel bells and decorative garlands and tassels. Four army divisions had also taken position along the route, and members of the retinue were busy adorning the young Prince’s consorts.
3.
atha śuddhāvāsakāyikā devā nidhyāpayanti sma bodhisattvamāharitum, tatra bodhisattvasya pūrveṇa nagaradvāreṇodyānabhūmimabhiniṣkrāmato mahatā vyūhena atha bodhisattvasyānubhāvena śuddhavāsakāyikairdevaputraistasmin mārge puruṣo jīrṇo vṛddho mahallako dhamanīsaṃtatagātraḥ khaṇḍadanto valīnicitakāyaḥ palitakeśaḥ kubjo gopānasīvakro vibhagno daṇḍaparāyaṇa āturo gatayauvanaḥ kharakharāvasaktakaṇṭhaḥ prāgbhāreṇa kāyena daṇḍamavaṣṭabhya pravepayamānaḥ sarvāṅgapratyaṅgaiḥ purato mārgasyopadarśito 'bhūt //
atha bodhisattvo jānanneva sārathimidamavocat -
kiṃ sārathe puruṣa durbala alpasthāmo ucchuṣkamāṃsarudhiratvacasnāyunaddhaḥ /
śvetaṃśiro viraladanta kṛśāṅgarūpo ālambya daṇḍa vrajate asukhaṃ skhalantaḥ // Lal_14.1 //
sārathirāha -
eṣo hi deva puruṣo jarayābhibhūtaḥ kṣīṇendriyaḥ sudukhito balavīryahīnaḥ /
bandhūjanena paribhūta anāthabhūtaḥ kāryāsamartha apaviddhu vaneva dāru // Lal_14.2 //
bodhisattva āha -
kuladharma eṣa ayamasya hitaṃ bhaṇāhi athavāpi sarvajagato 'sya iyaṃ hyavasthā /
śīghraṃ bhaṇāhi vacanaṃ yathabhūtametat śrutvā tathārthamiha yoniśa cintayiṣye // Lal_14.3 //
sārathirāha -
naitasya deva kuladharma na rāṣṭradharmaḥ sarve jagasya jara yauvanu dharṣayāti /
tubhyaṃ pi mātṛpitṛbāndhavajñātisaṃgho jarayā amukta na hi anya gatirjanasya // Lal_14.4 //
(Vaidya 137)bodhisattva āha -
dhiksārathe abudha bālajanasya buddhiḥ yadyauvanena madamatta jarāṃ na paśyet /
āvartayāśu mi rathaṃ punarahaṃ pravekṣye kiṃ mahya krīḍaratibhirjarayāśritasya // Lal_14.5 //
atha bodhisattvaḥ pratinirvatya rathavaraṃ punarapi puraṃ prāviśat //
186：1)爾時菩薩出東城門，菩薩威聖之所建立，2)於時諸天化作老人，頭白齒落目冥耳聾，短氣呻吟執杖僂步住於中路，3)菩薩知之故復發問：此為何人？頭白齒落羸瘦乃爾。4)御者答言：是名老人，諸貌已盡形變色衰，飲食不化氣力虛微，命在西垂餘壽無幾，故曰老矣。5)菩薩即曰：是則世法而有此難？一切眾生皆有斯患？人命速駛猶山水流，宿夜逝疾難可再還，老亦然矣，不亦苦哉。一心專精思惟正義。御者答曰：不獨此人遇苦患也，天下皆爾，俗之常法，聖尊父母親里知識，皆致此老，咸同是業。6)菩薩時曰：不解句義愚人自大，不覺老至自沒塵埃，便可迴還，用是五樂不益於事。自覩如幻、空中之電，還入宮中思惟經典愍念十方，宜以法藥必療治之。
187：1)爾時菩薩與諸官屬，前後導從出城東門。2)時淨居天化作老人，髮白體羸膚色枯槁，扶杖傴僂喘息低頭，皮骨相連筋肉銷耗，牙齒缺落涕唾交流，或住或行乍伏乍偃。3)菩薩見已問馭者言；此曰何人？形狀如是。4)時淨居天以神通力，令彼馭者報菩薩言：此老人也。又問：何謂為老？答曰：凡言老者，曾經少年漸至衰朽，諸根萎熟氣力綿微，飲食不銷形體枯竭，無復威勢為人所輕，動止苦劇餘命無幾，以是因緣故名為老。5)又問：此人獨爾，一切皆然？馭者答言：一切世間皆悉如是。菩薩又問：如我此身亦當爾耶？馭者答言：凡是有生，若貴若賤皆有此苦。6)爾時菩薩愁憂不樂，謂馭者曰：我今何暇詣於園林縱逸遊戲？當思方便免離斯苦。即便迴駕還入宮中。
Amid all this activity, while the Bodhisattva was exiting through the eastern gate of the city on his way to the parks, through the power of the Bodhisattva the divine sons from the pure abodes emanated an old man on the road ahead. He was a decrepit old man, so skinny that the veins on his body protruded. His teeth had fallen out [188] and he was covered in wrinkles everywhere. His hair was gray and he was hunched over like the rafters in a gable roof. Weak and broken, he had to use a stick to keep himself from falling. He was in pain and his vitality was long gone. The only sounds that emerged from his throat were a dry wheezing. As he stood there on the road, with the weight of his upper body supported by his stick, all his limbs were shaking and trembling.
1)When the Bodhisattva saw the man, he asked his charioteer the following, even though he already knew the answer: “Charioteer! Who is that decrepit man? He is so weak, emaciated, and wrinkled; His head is all gray, his teeth are few and far between, and his body is so skinny. Holding his stick, he sways in discomfort from side to side.”
2)The charioteer replied: “Your Highness, that man is overcome by old age; His senses are weak, he suffers greatly, and his strength and energy are gone. His relatives despise him and no one looks after him; Unable to function, he has been abandoned like a piece of wood in the forest.”
3)The Bodhisattva then asked: “Is that a practice specific to his family, Or could that happen to anyone? Quick, tell me the truth! Then I will reflect on what I hear.”
4)The charioteer replied: “Your Highness, that is not the practice of his caste or the state; For all beings, old age overcomes youth. [189] Even your father, mother, friends, and relatives [F.96.a] Are not free from old age, nor is any other class of people.”
5)The Bodhisattva then remarked: “Charioteer! How sad; childish and ignorant beings do not see old age, Proud and crazed as they are in youth. I will go back now—quick, turn my chariot around! If I shall also be old, how can I enjoy myself and play games?” So the Bodhisattva turned his fine chariot around and returned to the city.
4.

186：菩薩後日復欲出遊，王勅外吏嚴治道路，去諸不淨。
187：1)時輸檀王問馭者言：今日太子園林遊戲歡樂以不？馭者答言：大王當知！太子出城行至中路，忽於道上有一老人，氣力衰微身體困極，太子見已即便還宮。2)時輸檀王作是思惟：此是我子出家之相，阿斯陀仙所言殆實。於是更增五欲而娛樂之。3)諸比丘！復於一時淨居諸天，既見菩薩還處五欲，作是思惟：我今應當更為菩薩示現事相，使得覺悟令速出家。4)爾時菩薩復召馭者而告之言：我今欲往園林遊觀，汝速為我啟奏大王，嚴辦車從，我當暫出。5)王聞是已召集諸臣而告之曰：太子前者出城東門，道逢老人中路而反愁憂不樂。今復求出欲詣園林，宜應從城至園悉令清淨，懸繒幡蓋燒香散花，勿使糞穢不淨及老病死諸不吉祥在於衢路。所司受勅嚴麗過前。
5.
iti hi bhikṣavo bodhisattvo 'pareṇa kālasamayena dakṣiṇena nagaradvāreṇodyānabhūmimabhiniṣkraman mahatā vyūhena so 'drākṣīnmārge puruṣaṃ vyādhispṛṣṭaṃ dagdhodarābhibhūtaṃ durbalakāyaṃ svake mūtrapurīṣe nimagnamatrāṇamapratiśaraṇaṃ kṛcchreṇocchvasantaṃ praśvasantam / dṛṣṭvā ca punarbodhisattvo jānanneva sārathimidamavocat -
kiṃ sārathe puruṣa ruṣyavivarṇagātraḥ sarvendriyebhi vikalo guru praśvasantaḥ /
sarvāṅgaśuṣka udarākula kṛcchraprāpto mūtre purīṣi svaki tiṣṭhati kutsanīye // Lal_14.6 //
sārathirāha -
eṣo hi deva puruṣo paramaṃ gilāno vyādhībhayaṃ upagato maraṇāntaprāptaḥ /
ārogyatejarahito balaviprahīno atrāṇadvīpaśaraṇo hyaparāyaṇaśca // Lal_14.7 //
bodhisattva āha -
ārogyatā ca bhavate yatha svapnakrīḍā vyādhībhayaṃ ca imamīdṛśu ghorarūpam /
ko nāma vijñapuruṣo ima dṛṣṭvavasthāṃ krīḍāratiṃ ca janayecchubhasaṃjñatāṃ vā // Lal_14.8 //
atha khalu bhikṣavo bodhisattvaḥ pratinivartya rathavaraṃ punarapi puravaraṃ prāvikṣat //
186：菩薩駕乘出南城門，復於中路見疾病人，水腹身羸臥于道側，氣息張口命將欲絕。菩薩知之故復發問，告御者曰：此為何人？御者曰：此名病人，已至死地命在須臾，骨節欲解餘壽如髮。菩薩即曰：萬物無常有身皆苦，生皆有此何得免之。吾身不久亦當然矣，不亦痛乎。有身有苦，無身乃樂。即還入宮。
187：1)爾時菩薩與諸官屬，前後導從出城南門。2)時淨居天化作病人，困篤萎黃上氣喘息，骨肉枯竭形貌虛羸，處於糞穢之中受大苦惱，二人瞻侍在於路側。3)又問馭者：此為何人？報菩薩言：此病人也。又問：何謂為病？答曰：所謂病者，皆由飲食不節嗜欲無度，四大乖張百一病生，坐臥不安動止危殆，氣息綿惙命在須臾，以是因緣故名為病。又問：此人獨爾，一切當然？馭者答言：一切世間皆悉如是。又言：如我此身亦當爾耶？馭者答言：凡是有生，若貴若賤皆有此苦。4)爾時菩薩愁憂不樂，謂馭者曰：我今何暇詣於園林縱逸遊戲？當思方便免離斯苦。即便迴駕還入宮中。
However, monks, sometime later, while the Bodhisattva was setting out for the parks through the southern city gate, again accompanied by a large parade, he saw on the road a man suffering from disease. His body was weak, and he was suffering greatly as he lay in his own urine and feces. There was no one to take care of him or assist him, and he was breathing only with the greatest difficulty. When the Bodhisattva saw this man, he turned to the charioteer and asked him the following, even though he already knew the answer:
1)“Charioteer, the body of this poor man is covered in sores and discolored; His senses are weak, he is crippled, and he breathes so heavily. He is so skinny, his belly is in convulsions, and he suffers; He is lying in his own excrement, in a revolting state.”
2)The charioteer replied: “Your Highness, that man is seriously ill; Confronted by the terrors of disease, he is now on the brink of death. The splendor of his former health is gone and his strength has been lost; He has no protection, refuge, or sanctuary, and nowhere to go.” [190]
3)The Bodhisattva then exclaimed: “Health is just like a play in a dream. What wise person, having witnessed Such unbearable terrors of disease, Would have a positive view of playful games?” And so, monks, once again the Bodhisattva turned his beautiful chariot around and returned to the city.
6.

186：
187：1)時輸檀王問馭者言：今日太子出城遊觀歡樂以不？馭者答言：大王當知！太子出城行至中路，忽於道側見一病人，氣力綿惙受大苦惱，太子見已即便還宮。2)時輸檀王作是思惟：此是我子出家之相，阿斯陀仙言不虛也。於是更增五欲而娛樂之。3)諸比丘！復於一時淨居諸天，既見太子還受五欲作是思惟：我今應當更為菩薩示現事相，使得覺悟令速出家。4)爾時菩薩復召馭者而告之言：我今欲往園林遊觀，汝可嚴駕，我當暫出。馭者又奏大王，王聞是已謂馭者曰：太子前出東南二門，見老病已還來憂愁，今者宜令從西門出。我心慮其還不喜悅，宜遣內外莊嚴道路，香花幡蓋倍勝於前，勿使老病死等不祥之事在於道側。所司受勅嚴飾倍前。
7.
iti hi bhikṣavo bodhisattvo 'pareṇa kālasamayena paścimena nagaradvāreṇodyānabhūmimabhiniṣkraman mahatā vyūhena so 'drākṣīt puruṣaṃ mṛtaṃ kālagataṃ mañce samāropitaṃ cailavitānīkṛtaṃ jñātisaṃghaparivṛtaṃ sarvai rudadbhiḥ krandadbhiḥ paridevamānaiḥ prakīrṇakeśaiḥ pāṃśvavakīrṇaśirobhirurāṃsi tāḍayadbhirutkrośadbhiḥ pṛṣṭhato 'nugacchadbhiḥ / dṛṣṭvā ca punarbodhisattvo jānanneva sārathimidamavocat -
(Vaidya 138) kiṃ sārathe puruṣa mañcapari gṛhīto uddhūtakeśanakha pāṃśu śire kṣipanti /
paricārayitva viharantyurastāḍayanto nānāvilāpavacanāni udīrayantaḥ // Lal_14.9 //
sārathirāha -
eṣo hi deva puruṣo mṛtu jambudvīpe nahi bhūyu mātṛpitṛ drakṣyati putradārāṃ /
apahāya bhogagṛha (mātṛpitṛ) mitrajñātisaṃghaṃ paralokaprāptu na hi drakṣyati bhūyu jñātīṃ // Lal_14.10 //
bodhisattva āha -
dhigyauvanena jarayā samabhidrutena ārogya dhigvividhavyādhiparāhatena /
dhigjīvitena viduṣā nacirasthitena dhikpaṇḍitasya puruṣasya ratiprasaṅgaiḥ // Lal_14.11 //
yadi jara na bhaveyā naiva vyādhirna mṛtyuḥ
tathapi ca mahaduḥkhaṃ pañcaskandhaṃ dharanto /
kiṃ puna jaravyādhirmṛtyu nityānubaddhāḥ
sādhu pratinivartyā cintayiṣye pramokṣam // Lal_14.12 //
atha khalu bhikṣavo bodhisattvaḥ pratinivartya taṃ rathavaraṃ punarapi puraṃ prāvikṣat //
186：復於異日報王遊觀，王勅外吏嚴治道路。太子乘駕出西城門，見一死人著于床上，家室圍繞舉之出城，涕淚悲哭椎胸呼嗟，頭面塵垢淚下如雨：何為棄我獨逝而去？菩薩知之而復問曰：此為何人？御者答曰：此是死人。人生有死猶春有冬，身沒神逝宗家別離，人物一統無生不終。菩薩答曰：夫死痛矣，精神懅矣，生當有此老病死苦，莫不熱中迫而就之，不亦苦乎！吾見死者，形壞體化而神不滅，是故聖人以身為患，而愚者寶之至死無厭。吾不能復以死受生，往來五道勞我精神。便迴車還，思度十方。
187：1)爾時菩薩與諸官屬，前後導從出城西門，2)時淨居天化作死人，臥於輿上香花布散，室家號哭而隨送之。3)菩薩見已心懷慘惻，問馭者曰：此是何人，而以香花莊嚴其上？復有眾多眷屬而哀泣之？時淨居天以神通力，令彼馭者報菩薩言：此死人也。又問：何謂為死？答曰：夫言死者，神識去身命根已謝，長與父母兄弟妻子眷屬，恩愛別離永無重覩。命終之後，精神獨行歸於異趣，恩愛好惡非復相知。如此死者誠可悲也。又問：唯此人死，一切當然？報菩薩言：凡是有生必歸於死。4)菩薩聞已轉不自安而作是言：世間乃有如此死苦，云何於中而行放逸？我今何暇詣於園林，當思方便求離此苦。即便迴駕還入宮中。
However, monks, sometime later, while the Bodhisattva was setting out for the parks through the western city gate, accompanied by a large parade, he saw on the road a dead man who had reached his end. The corpse was lying on a stretcher, covered by a cotton cloth. It was surrounded by a group of relatives who wailed, cried, and lamented. [F.96.b] As they followed the deceased, they pulled out their hair, threw dust on their heads, beat their chests, and lamented loudly. When he saw this, the Bodhisattva turned to the charioteer and asked him the following, even though he already knew the answer:  “Charioteer, who is this man carried on the stretcher? The other people have surrounded him, And they keep pulling their hair, scratching their faces with their fingernails, Throwing dust on their heads, beating their chests, and crying in distress.”
The charioteer replied: “Your Highness, this man has died in Jambudvīpa; Never again shall he see his parents, wife, or children. He must abandon his possessions, his house, his friends, and his relatives, And proceed to the next world, where he shall never see his relatives again.” [191] The Bodhisattva exclaimed: “How sad that old age destroys youth! How sad that health is destroyed by various sicknesses! How sad that the life of a wise man does not last long! How sad that scholars are attached to pleasure! “Even if there were no old age, sickness, or death, The five aggregates would still be ridden with great suffering. What then about old age, sickness, and death, which always occur together? Well then! Turn around—I will think about how to be liberated from this state.” And so, monks, once again the Bodhisattva turned his fine chariot around and returned to the city.
8.

186：
187：1)時輸檀王問馭者言：今日太子出遊園苑歡樂以不？馭者答言：大王當知！太子出城，忽於路側有一死人，臥於床上四人舉輿，眷屬悲號，太子見已慘然不樂，遂於中路即便還宮。2)時輸檀王作是思惟：此是我子出家之相，阿斯陀仙無虛謬也。於是更增五欲而娛樂之。3)諸比丘！復於一時淨居諸天，既見太子還於宮內處在五欲，作是思惟：我今應為菩薩更現事相，令速出家。4)爾時菩薩復召馭者而告之言：今日欲往園林遊觀，汝可嚴駕，我當暫出。馭者又奏父王，王聞是已謂馭者曰：太子前出三門，見老病死愁憂不樂，今者宜令從北門出，嚴飾道路香花幡蓋使勝於前，勿得更有老病死等非吉祥事在於路側。所司受勅嚴好過前。
9.
iti hi bhikṣavo bodhisattvasyāpareṇa kālasamayenottareṇa nagaradvāreṇodyānabhūmimabhiniṣkrāmatastaireva devaputrairbodhisattvasyānubhāvenaiva tasminmārge bhikṣurabhinirmito 'bhūt / adrākṣīdbodhisattvastaṃ bhikṣuṃ śāntaṃ dāntaṃ saṃyataṃ brahmacāriṇamavikṣiptacakṣuṣaṃ yugamātraprekṣiṇaṃ prāsādikenairyāpathena saṃpannaṃ prāsādikenābhikramapratikrameṇa saṃpannaṃ prāsādikenāvalokitavyavalokitena prāsādikena samiñjitaprasāritena prāsādikena saṃghāṭīpātracīvaradhāraṇena mārge sthitam / dṛṣṭvā ca punarbodhisattvo jānanneva sārathimidamavocat -
kiṃ sārathe puruṣa śāntapraśāntacitto notkṣiptacakṣu vrajate yugamātradarśī /
kāṣāyavastravasano supraśāntacārī pātraṃ gṛhītva na ca uddhatu unnato vā // Lal_14.13 //
(Vaidya 139)sārathirāha -
eṣo hi deva puruṣo iti bhikṣunāmā apahāya kāmaratayaḥ suvinītacārī /
pravajyaprāptu śamamātmana eṣamāṇo saṃrāgadveṣavigato 'nveti piṇḍacaryā // Lal_14.14 //
bodhisattva āha -
sādhū subhāṣitamidaṃ mama rocate ca pravrajya nāma vidubhiḥ satataṃ praśastā /
hitamātmanaśca parasattvahitaṃ ca yatra sukhajīvitaṃ sumadhuraṃ amṛtaṃ phalaṃ ca // Lal_14.15 //
atha khalu bhikṣavo bodhisattvaḥ pratinivartya taṃ rathavaraṃ punarapi puravaraṃ prāvikṣat //
186：復於異日，報王出遊。出北城門，見一沙門，寂靜安徐淨修梵行，諸根寂定目不妄視，威儀禮節不失道法，衣服整齊手執法器。菩薩問之：此為何人？御者答曰：此名比丘，以棄情欲，心意寂然猶如太山，不可傾動；難污如空，屈伸低仰不失儀則；心如蓮華悉無所著，亦如明珠六通清徹，無一蔽礙，慈愍一切欲度十方。菩薩即言：善哉！唯是為快，是吾所樂，心意寂靜自愍度彼，善業快利成甘露果。
187：1)爾時太子與諸官屬，前後導從出城北門。2)時淨居天化作比丘，著壞色衣剃除鬚髮，手執錫杖視地而行，形貌端嚴威儀庠序。3)太子遙見問：是何人？時淨居天以神通力，令彼馭者報菩薩言：如是名為出家人也。太子即便下車作禮因而問之：夫出家者何所利益？比丘答言：我見在家生老病死一切無常，皆是敗壞不安之法，故捨親族處於空閑，勤求方便得免斯苦。我所修習無漏聖道，行於正法調伏諸根，起大慈悲能施無畏，心行平等護念眾生，不染世間永得解脫，是故名為出家之法。4)於是菩薩深生欣喜讚言：善哉，善哉！天人之中唯此為上，我當決定修學此道。既見是已登車而還。
Monks, sometime later, while the Bodhisattva was setting out for the parks through the northern city gate, through the power of the Bodhisattva the divine sons emanated a mendicant in the street where they were passing. The Bodhisattva saw the mendicant and noticed that he was peaceful. He was self-controlled and restrained. He had pure conduct, and his eyes didn’t wander but looked down ahead at a distance of six feet. His behavior was beautiful and exquisite, as was the way he walked. The way he looked ahead and to the left and right was also beautiful. When he bent and stretched his limbs, he did so in an exquisite manner. The way he wore his robes and his offering bowl was delightful to see. When he saw this monk, the Bodhisattva turned to the charioteer and asked him the following, even though he already knew the answer: [F.97.a] “Charioteer, who is this peaceful and calm person? He walks with his eyes toward the ground at a distance of six feet. [192] His clothes are saffron colored and his actions so peaceful; He carries his offering bowl and is not overbearing or haughty.”
The charioteer replied: “Your Highness, that person is what we call a monk. He has abandoned sensual enjoyments and now acts in a very gentle manner; He has become a mendicant and searches for peace. Free from attachment and anger, he lives from alms.”
The Bodhisattva said: “What you say is very true, and I agree; Wise beings always praise the life of a monk. Such a life is beneficial for oneself and it also helps others; It is a happy life that results in the sweet nectar of immortality. And so, monks, once again the Bodhisattva turned his fine chariot around and returned to the city.
10.

186：
187：時輸檀王問馭者言：太子出遊寧有樂不？答言：大王當知！太子向出至於中路，皆悉嚴好無諸不祥。忽有一人著壞色衣剃除鬚髮，執持應器杖錫而行，容止端嚴威儀詳審。太子即便下車作禮，言語既畢嚴駕而歸，竟亦不知何所論說。時輸檀王聞此語已，心自念言：阿斯陀仙言無虛謬。於是更增微妙五欲而娛樂之。
11.
iti hi bhikṣavo rājā śuddhodano bodhisattvasyemāmevaṃrūpāṃ saṃcodanāṃ dṛṣṭvā śrutvā ca bhūyasyā mātrayā bodhisattvasya parirakṣaṇārthaṃ prākārān māpayate sma, parikhāḥ khānayati sma, dvārāṇi ca gāḍhāni kārayati sma / ārakṣān sthāpayati sma / śūrāṃścodayati sma / vāhanāni yojayati sma / varmāṇi grāhayati sma / caturṣu nagaradvāraśṛṅgāṭakeṣu caturo mahāsenāvyūhān sthāpayati sma bodhisattvasya parirakṣaṇārtham / ya enaṃ rātriṃdivaṃ rakṣanti sma - mā bodhisattvo 'bhiniṣkramiṣyatīti / antaḥpure cājñāṃ dadāti sma - mā sma kadācitsaṃgītiṃ vicchetsyatha / sarvaratikrīḍāścopasaṃhartavyāḥ, strīmāyāścopadarśayata, nirbandhata kumāraṃ yathānuraktacitto na nirgacchetpravrajyāyai //
186：佛告比丘：父王白淨觀菩薩行，見聞如是，不慕世榮心如虛空，而懷怖懅畏之出家；宿夜將護，高其牆壁深掘諸壍；更立城門，門開閉聲聞四十里；立諸宿衛勇猛之士，被鎧執仗於四城門，皆勅眾兵勿有遺漏，將無太子捨吾出家，於其宮裏亦宿衛之；益眾伎女婇女娛樂，令太子悅不懷憂感。
187：
Monks, King Śuddhodana both saw and heard that the Bodhisattva had been inspired in these ways. So in order to guard the Bodhisattva even more, he erected a perimeter wall around the palace, dug trenches, and strengthened the gates. He also posted guards, alerted his brave soldiers, and even prepared the cavalry. All of them were in full armor. In order to guard the Bodhisattva, he placed a full army division at each of the junctions by the four city gates to keep watch day and night, and told them to prevent the Bodhisattva from eloping. At the quarters of the consorts he directed everyone to [193] continuously sing and play music, and not to stop for even a moment. “You must apply all your skills in pleasure and games!” he told them. “Use all your female trickery and keep persevering with the young Prince so that when his mind becomes attached to you, he will not want to leave for the sake of ordination!”
12.

186：
187：佛告諸比丘：時淨居天欲令菩薩速疾出家，重與父王作七種夢：一者夢見有帝釋幢眾多人舁，從迦毘羅城東門而出。二者夢見太子乘大香象徒馭侍衛從迦毘羅城南門而出。三者夢見太子乘駟馬車，從迦毘羅城西門而出。四者夢見有一寶輪，從迦毘羅城北門而出。五者夢見太子在四衢道中揚桴擊鼓。六者夢見迦毘羅城中有一高樓，太子於上四面棄擲種種珍寶，無數眾生競持而去。七者夢見離城不遠忽有六人舉聲號哭。

13.

186：
187：時輸檀王作是夢已，心大恐懼忽然而覺，命諸大臣而告之曰：我於夜中作如是夢，汝宜為我喚占夢人令解斯事。時淨居天化作一婆羅門，著鹿皮衣立在宮門之外，唱如是言：我能善解大王之夢。諸臣聞奏召入宮中。時輸檀王具陳所夢，語婆羅門：如此之夢是何祥也？婆羅門言：1)大王當知！所夢帝幢眾人舁出城東門者，此是太子當為無量百千諸天圍遶出家之像。2)大王當知！所夢太子乘大香象徒馭侍衛從城南門出者，此是太子既出家已，得阿耨多羅三藐三菩提及以十力之像。3)大王當知！所夢太子乘駟馬車從城西門出者，此是太子既出家已，得阿耨多羅三藐三菩提及四無畏之像。4)大王當知！所夢寶輪從城北門出者，此是太子既出家已，證阿耨多羅三藐三菩提轉法輪之像。5)大王當知！所夢太子在四衢道中揚桴擊鼓者，此是太子得阿耨多羅三藐三菩提已，諸天傳聞乃至梵世之像。6)大王當知！所夢高樓太子於上棄擲寶物，無數眾生競持而去者，此是太子得阿耨多羅三藐三菩提已，於諸天人八部之中當雨法寶，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道，種種諸法之像。7)大王當知！所夢去城不遠忽有六人舉聲號哭者，此是太子既出家已，當得阿耨多羅三藐三菩提，外道六師心生憂惱之像。8)爾時化人為輸檀王解彼夢已，白言：大王！宜應欣慶，勿生愁惱。所以者何？此夢吉祥獲大果報。作是語已忽然不現。9)時輸檀王聞婆羅門解夢因緣，恐畏太子出家學道，於是更增五欲之具。
14.
tatredamucyate -
dvāre sthāpita yuddhaśauṇḍapuruṣāḥ khaḍgāyudhāpāṇayo
hastīaśvarathāśca varmitanarā ārūḍha nāgāvalī /
parikhā khoṭakatoraṇāśca mahatā prākāra ucchrāpitā
dvārā baddha sugāḍhabandhanakṛtāḥ krośasvarāmuñcanāḥ // Lal_14.16 //
sarve śākyagaṇā viṣaṇṇamanaso rakṣanti rātriṃdivaṃ
nirghoṣaśca balasya tasya mahataḥ śabdo mahā śrūyate /
nagaraṃ vyākulu bhītatrastamanaso mā smād vrajetsūrato
mā bhūcchākyakuloditasya gamane chidyeta vaṃśo hyayam // Lal_14.17 //
ājñapto yuvatījanaśca satataṃ saṃgīti mā chetsyathā
vasthānaṃ prakarotha krīḍaratibhirnirbandhathā mānasam /
(Vaidya 140) ye vā istriyamāya nekavividhā darśetha ceṣṭāṃ bahuṃ
ārakṣāṃ prakarotha vighna kuruthā mā khu vrajetsūrataḥ // Lal_14.18 //
tasyā niṣkramikāli sārathivare pūrve nimittā ime
haṃsā kroñca mayūra sārika śukā no te ravaṃ muñciṣu /
prāsādeṣu gavākṣatoraṇavareṣvātālamañceṣu ca
jihmājihva sudurmanā asukhitā dhyāyantyadhomūrdhakāḥ // Lal_14.19 //
puḍinīpuṣkariṇīṣu padma rucirā mlānāni mlāyanti ca
vṛkṣāḥ śuṣkapalāśa puṣparahitāḥ puṣpanti bhūyo na ca /
vīṇāvallakivaṃśatantriracitā chidyantyakasmāttadā
bherīścaiva mṛdaṅga pāṇyabhihatā bhidyanti no vādyiṣu // Lal_14.20 //
sarvaṃ vyākulamāsi tacca nagaraṃ nidrābhibhūtaṃ bhṛśaṃ
no nṛtte na ca gāyite na ramite bhūyo manaḥ kasyacit /
rājāpī paramaṃ sudīnamanasaḥ cintāparo dhyāyate
hā dhikśākyakulasya ṛddhi vipulā mā haiva saṃdhakṣyate // Lal_14.21 //
186：
187：
On this topic, it is said:
1)At the gates there are men fond of combat, holding their swords aloft; There are elephants, horses, chariots, and men in armor on rows of elephants. Ditches have been dug, and tall walls and archways with turrets have been built; There are gates so solid that their noise can be heard for several miles. [F.97.b]
2)All the Śākyas are worried and keep guard day and night; The great noise of the powerful army is heard everywhere. The city is in turmoil and full of terrified cries: “May the Gentle One not depart! If the holder of the Śākya lineage leaves, this royal line will be broken!”
3)The women are told: “You must never stop your songs and music; You must make him stay, so captivate his mind with your games of pleasure. Demonstrate all your many ways of female trickery and make a good effort; Watch over him and create hindrances so that the Gentle Being does not depart!”
4)These are omens that foretell the departure of the best of charioteers: The swans, cranes, peacocks, mynas, and parrots do not make any sounds. They sit on terraces, by palace windows, on gateways, parapets, and pedestals; Depressed, unhappy, and miserable, they hang their heads and remain silent.
5)Even the beautiful lotuses in the ponds and the pools wither and die; [194] The foliage and the flowers in the trees disappear, and the trees blossom no more. The strings on the lutes and the sitars break for no apparent reason; The drums, big and small, all break when touched and emit no sounds.
6)The whole city is disturbed and overcome by lethargy; Nobody has any desire for dancing, singing, or making merry. Even the king is severely depressed and given to brooding; He wonders: “Oh no, will the Śākya lineage, of such fortune, now be destroyed?”
14.
ekasmiṃ śayane sthite sthitamabhūdgopā tathā pārthivo
gopā rātriyi ardharātrasamaye svapnānimāṃ paśyati /
sarveyaṃ pṛthivī prakampitamabhūcchailā sakūṭāvaṭī
vṛkṣā mārutaeritā kṣiti patī utpāṭya mūloddhṛtāḥ // Lal_14.22 //
candrāsūrya nabhātu bhūmipatitau sajyotiṣālaṃkṛtau
keśānadṛśi lūna dakṣiṇi bhuje mukuṭaṃ ca vidhvaṃsitam /
hastau chinna tathaiva chinna caraṇau nagnā dṛśī ātmanaṃ
muktāhāra tathaiva mekhalamaṇī chinnā dṛśī ātmanaḥ // Lal_14.23 //
śayanasyā dṛśi chinna pāda caturo dharaṇītalesmiṃ chayī
chatre daṇḍu sucitru śrīma ruciraṃ chinnā dṛśī pārthive /
sarve ābharaṇā vikīrṇa patitā muhyanti te vāriṇā
bhartuścābharaṇā savastramukuṭā śayyāgatā vyākulā // Lal_14.24 //
ulkāṃ paśyati niṣkramanta nagarāttamasābhibhūtaṃ puraṃ
chinnāṃ jālikamadṛśāti supine ratanāmikāṃ śobhanāṃ /
(Vaidya 141) muktāhāru pralambamānu patitaḥ kṣubhito mahāsāgaraṃ
meruṃ parvatarājamadṛśi tadā sthānātu saṃkampitam // Lal_14.25 //
etānīdṛśa śākyakanya supināṃ supināntare adṛśī
dṛṣṭvā sā pratibuddha ruṇṇanayanā svaṃ svāminaṃ abravīt /
devā kiṃ mi bhaviṣyate khalu bhaṇā supināntarāṇīdṛśā
bhrāntā me smṛti no ca paśyami punaḥ śokārditaṃ me manaḥ // Lal_14.26 //
186：
187：是時耶輸陀羅亦夢二十種可畏之事，忽然覺悟，中心驚悸惶怖自失。菩薩問言：何所恐懼？耶輸陀羅啼哭而言：
1)太子！我向夢見一切大地周遍震動；復見一鮮白大蓋常庇蔭者車匿輙來奪我將去；復見有帝釋幢崩壞在地；復見身上瓔珞為水所漂；
2)復見日月星宿悉皆隕墜；復見我髮為執寶刀者割截而去；復見自身微妙端正忽成醜陋；復見自身手足皆折；復見形容無故赤露；復見所坐之床陷入於地；
3)復見恒時共太子坐臥之床四足俱折；復見一寶山四面高峻，為火所燒崩摧在地；復見大王宮內有一寶樹被風吹臥；復見白日隱蔽天地黑暗；復見明月在空眾星環拱，於此宮中忽然而沒；
4)復見有大明燭出迦毘羅城；復見此護城神端正可憙住，立門下悲號大哭；復見此城變為壙野；復見城中林木泉池悉皆枯竭；復見壯士手執器仗四方馳走。太子！我夢如是心甚不安，將非我身欲有殀喪？將非恩愛與我別離？此是何徵，為凶為吉？
7)As Gopā and the Prince lie asleep in the same bed, A dream appears to Gopā in the middle of the night. She dreams that the entire earth with all its mountains is shaken; The trees are rocked by the wind, and uprooted they fall to the ground.
8)The sun, the moon, and the stars that adorn them fall from the sky onto the earth; She sees her shorn-off hair in her right hand, and her diadem crumbling into pieces. Her hands and feet are cut off and she finds herself naked; Her pearl necklace and the jewel in her girdle break apart. [F.98.a]
9)The four legs of her bed break off, and she ends up lying on the ground; The beautiful and splendorous handle of the king’s parasol is broken. All her ornaments fall off and are scattered about and carried off by water; Her husband’s ornaments, clothes, and crown lie scattered on their bed.
10)Torches are carried out from the city, which is left behind in darkness; The beautiful jewel lattices she sees in her sleep are broken. The tassels of pearl fall off and the ocean is stirred; She dreams that Meru, the king of mountains, is shaken in its foundation. [195]
11)These are the dreams that appear to the daughter of the Śākyas.  As she awakens with tearful eyes, she asks her husband: “Lord, what is going to befall me? Please tell me the meaning of these dreams! My memory is confused, and I cannot see clearly. My heart is aching!”
15.
śrutvāsau kalaviṅkadundubhiruto brahmasvaraḥ susvaro
gopāmālapate bhava pramuditā pāpaṃ na te vidyate /
ye sattvā kṛtapuṇyapūrvacaritā teṣeti svapnā
ime ko 'nyaḥ paśyati naikaduḥkhavihitaḥ svapnāntarāṇīdṛśā // Lal_14.27 //
yatte dṛṣṭā medinī kampamānā kūṭā śailā medinīye patantā /
devā nāgā rākṣasā bhūtasaṃghāḥ sarve tubhyaṃ pūjyaśreṣṭhāṃ karonti // Lal_14.28 //
yatte dṛṣṭā vṛkṣamūloddhṛtāni keśāṃ lūnāṃ dakṣiṇenādṛśāsi /
kṣipraṃ gope kleśajālaṃ chinitvā dṛṣṭījālaṃ uddharī saṃskṛtātaḥ // Lal_14.29 //
yatte dṛṣṭau candrasūryau patantau dṛṣṭā nakṣatrā jyotiṣā nīpatantaḥ /
kṣipraṃ gope kleśaśatrū nihatvā pūjyā loke bhāvinī tvaṃ praśasyā // Lal_14.30 //
yatte dṛṣṭā muktahāraṃ viśīrṇaṃ nagnaṃ bhagnaṃ sarvakāyādṛśāsi /
kṣipraṃ gope istrikāyaṃ jahitvā puruṣastvaṃ vai bheṣyase nocireṇa // Lal_14.31 //
yatte dṛṣṭaṃ mañcakaṃ chinnapādaṃ chatre daṇḍaṃ ratnacitraṃ prabhagnam /
kṣipraṃ gope ogha catvāri tīrtvā māṃ draṣṭāsī ekachatraṃ triloke // Lal_14.32 //
(Vaidya 142) yatte dṛṣṭā bhūṣaṇā uhyamānā cūḍā vastrā mahya mañce 'dṛśāsi /
kṣipraṃ gope lakṣaṇairbhūṣitāṅgaṃ māṃ saṃpaśyī sarvalokaiḥ stuvantam // Lal_14.33 //
yatte dṛṣṭā dīpakoṭīśatāni nagarānniṣkrāntā tatpuraṃ cāndhakāram /
kṣipraṃ gope mohavidyāndhakāre prajñāloke kurvamī sarvalokam // Lal_14.34 //
yatte dṛṣṭaṃ muktahāraṃ prabhagnaṃ chinnaṃ caiva svarṇasūtraṃ vicitram /
kṣipraṃ gope kleśajālaṃ chinitvā saṃjñā sūtraṃ uddharī saṃskṛtātaḥ // Lal_14.35 //
yatte gope cittikāraṃ karoṣī nityaṃ pūjāṃ gauraveṇottamena /
nāstī tubhyaṃ durgatī naiva śokaḥ kṣipraṃ bhohī prītiprāmodyalabdhā // Lal_14.36 //
186：
187：爾時菩薩聞是語已，心自思惟：出家時到表是徵祥，乃令此妃見如斯夢。慰喻耶輸陀羅言：妃今不應懷此恐懼。所以者何？夢想顛倒無有實法，設令夢見帝憧崩倒日月隕落，於妃之身何所傷損？車匿持蓋將去，既曰夢奪，皆為虛妄，但自安寢不假憂愁。
12)The Lord replies to Gopā in a voice as sweet as the nightingale, a drum, or Brahmā: “Cheer up! Nothing bad is in store for you. Only beings who have created previous merit have such dreams; People for whom there is suffering in store could never dream like that.
13)“When you dream that the earth is shaken And the mountains crumble to the earth, It shows that gods, nāgas, rākṣasas, and bhūtas All rank you as the highest among those worthy of worship.
14)“When you dream that the trees are uprooted And you cut off your hair with your right hand, It shows that you, Gopā, will quickly cut the web of afflictions And free yourself from the web of viewing conditioned phenomena.
15)“When you dream that the sun and the moon fall to the ground And that the stars fall as well, It shows that you, Gopā, will quickly conquer the enemy of afflictions And will become worthy of offerings and praise from the world.
16)“When you dream that your pearl necklace is torn And that you are naked and your body is mutilated, It shows that you, Gopā, can soon leave your female body And swiftly attain a male body.
17)“When you dream that the legs of your bed break off And the precious handle of the parasol is broken, It shows that you, Gopā, shall quickly cross the four rivers And see me as the single parasol bearer in the triple universe. [F.98.b]
18)“When you dream that your jewelry is carried off by water And my clothes and crown are left behind on my throne, It shows that you, Gopā, shall quickly see me adorned with signs And receiving the praise of the entire world.
19)“When you dream that billions of lights Leave the city and plunge it into darkness, It shows, Gopā, that soon I will illuminate with the light of knowledge The entire world, which is plagued by delusion and the darkness of ignorance. [196]
20)“When you dream that your pearl necklace breaks And your beautiful golden chain is broken, It shows that you, Gopā, shall quickly cut the web of affliction And remove your chain of conceptual perception.
21)“Gopā, since you pay homage to me And always make offerings with the highest respect, You shall never go to the lower realms or meet with suffering. Soon you shall have happiness and fortune.
16.
pūrve mahyaṃ dānu dattaṃ praṇītaṃ śīlaṃ cīrṇaṃ bhāvitā nityakṣānti /
tasmānmahyaṃ ye prasādaṃ labhante sarve bhontī prītiprāmodyalābhāḥ // Lal_14.37 //
kalpā koṭī saṃskṛtā me anantā bodhīmārgo śodhito me praṇītaḥ /
tasmānmahyaṃ ye prasādaṃ karonti sarve chinnā teṣu trīṇyapyapāyāḥ // Lal_14.38 //
harṣaṃ vindā mā ca khedaṃ janehi tuṣṭiṃ vindā saṃjanehī ca prītim /
kṣipraṃ bheṣye prītiprāmodyalābhī sehī gope bhadrakā te nimittā // Lal_14.39 //
so puṇyatejabharito siritejagarbho pūrve nimittasupine imi adṛśāsi /
(Vaidya 143)ye bhonti pūrvaśubhakarmasamuccayānāṃ naiṣkramyakālasamaye narapuṃgavānām // Lal_14.40 //
so adṛśāsi ca karāccaraṇāddhatānā mahasāgarebhi catubhirjala lolayantā /
sarvāmimāṃ vasumatīṃ śayanaṃ vicitraṃ meruṃ ca parvatavaraṃ śirasopadhānam // Lal_14.41 //
ābhā pramukta supine tada adṛśāsi loke vilokitu mahātamasāndhakāram /
chatrodgataṃ dharaṇiye spharate trilokaṃ ābhāya spṛṣṭa vinipātadukhā praśāntā // Lal_14.42 //
kṛṣṇā śubhā caturi prāṇaka pāda lekhī catuvarṇa etva śakunādbhuta ekavarṇāḥ /
mīḍhaṃgirī paramahīna jugupsanīyā abhibhūya caṃkramati tatra ca nopalipto // Lal_14.43 //
bhūyo 'dṛśī supini nadya jalaprapūrṇā bahusattvakoṭinayutāni ca uhyamānā /
so nāva kṛtva prataritva parāṃ pratārya sthāpeti so sthalavare abhaye aśoke // Lal_14.44 //
bhūyo 'dṛśāti bahu ātura rogaspṛṣṭāṃ ārogyatejarahitāṃ balaviprahīnāṃ /
so vaidya bhūtva bahu oṣadha saṃprayacchā moceti sattvanayutāṃ bahurogaspṛṣṭāṃ // Lal_14.45 //
siṃhāsane va hi niṣaṇṇa sumerupṛṣṭhe śiṣyāṃ kṛtāñjalipuṭānamarānnamantāṃ /
saṃgrāmamadhyi jayu adṛśi ātmanaśca ānandaśabdamamarāṃ gagane bruvantaḥ // Lal_14.46 //
evaṃvidhā supini adṛśi bodhisattvo maṅgalya śobhanavratasya ca pāripūrim /
yāṃ śrutva devamanujā abhavanprahṛṣṭā na cirādbhaviṣyati ayaṃ naradevadevaḥ // Lal_14.47 //
iti //
iti śrīlalitavistare svapnaparivarto nāma caturdaśo 'dhyāyaḥ //
186：
187：
22)“In the past I made abundant offerings; I guarded my discipline and always trained in forbearance. Therefore whoever has faith in me Shall find happiness and fortune.
23)“For a limitless number of millions of eons in cyclic existence, I have trained in the perfect path to awakening. Therefore whoever has faith in me Shall eliminate the three lower realms. “So be happy and do not be depressed! Be fulfilled and joyful! Soon you shall attain happiness and fortune. Gopā, with such good omens, lay down and sleep.”
24)Those who are nourished by the splendor of merit and have merit in their heart, Will see in their dreams splendorous signs, Which occur to supreme beings, who have accumulated virtuous karma, At the time of their departure from home.
25)Such a being dreams that the waters in the four great oceans Are stirred with the strokes of his hands and feet. The entire earth becomes his bed, And the king of mountains is his pillow.
26)He sees in his dream a light shining forth That clears away the deep darkness of the world. A parasol emerges from the ground and covers the entire three worlds; Touched by this radiance, the misery of those who suffer disappears. [197]
27)In his dream four white-and-black animals lick his feet, Birds of four colors change into one color. [F.99.a] He climbs an abhorrent and revolting mountain of excrement, Yet he succeeds and remains free from stains. In his dream he further sees rivers overflowing And many billions of beings swept away. Building a boat he frees himself and can save others; He takes them to the best of shores, the one that is free from fear and suffering.
28)He further sees many beings struck with illness; Their health and splendor is gone, and their strength is weak. He becomes a doctor and dispenses many medicines, Curing billions of beings of their many diseases. He sits on a lion throne on the central mountain; His students join their palms, and the gods all venerate him. He sees himself victorious in the midst of a battle, With the immortals in the sky cheering him in joyous voices.
29)Such signs did the Bodhisattva see in his dreams, And he saw the fulfillment of his virtuous and excellent conduct. The gods and humans who heard this were delighted and thought: “Soon he shall become the god of humans and gods!” This concludes the fourteenth chapter on dreams. [128]
17.

186：又其菩薩宿積智德，在胎中時威神吉祥；夢中所見功勳大祚，十方自然有蓋悉覆三界；還得安隱，開化一切滅諸惡趣；於四衢路有四色鳥，變為一色；見諸不淨，經行其上而不污足；又有大水汎汎盈溢，眾生欲渡而不能越，心懷恐怖即過渡之；見無數人皆被疾病無有醫藥，即為療治無央數疾，使無諸痛；自見其身坐師子床，天人在上叉十稽首；見在戰鬪降伏怨敵，無數諸天在空中侍，真正聖人夢中見此，清淨吉祥行正具足；天人聞之，心懷悅豫，不久成道為天人尊。
187：其夜菩薩自得五夢：一者夢見身席大地、頭枕須彌、手擎大海、足踐渤澥。二者夢見有草名曰建立，從䐡而出，其杪上至阿迦膩吒天。三者夢見四鳥從四方來，毛羽斑駁，承菩薩足化為白色。四者夢見白獸頭皆黑色，咸來屈膝舐太子身。五者夢見有一糞山狀勢高大，菩薩身在其上周匝遊踐不為所汙。

出家品第十五
1.
(Vaidya 144) abhiniṣkramaṇaparivartaḥ pañcadaśaḥ /
atha khalu bhikṣavo bodhisattvasyaitadabhūt - ayuktametanmama syādakṛtajñatā ca yadahamaprativedya mahārājñaḥ śuddhodanasya ananujñātaśca pitrā niṣkrameyam / sa rātrau praśāntāyāṃ svakādupasthānaprāsādādavatīrya rājñaḥ śuddhodanasya prāsādatale pratiṣṭhito 'bhūt / pratiṣṭhitamātrasya ca punarbodhisattvasya sarvo 'sau prāsāda ābhayā sphuṭo 'bhūt / tatra rājā prativibuddhastāṃ prabhāmadrākṣīt / dṛṣṭvā ca punastvaritaṃ tvaritaṃ kāñcukiyamāmantrayāmāsa - kiṃ bhoḥ kāñcukīya sūryo 'bhyudgato yeneyaṃ prabhā virājate? kāñcukīya āha - adyāpi tāvadeva rajanyā upārdhaṃ nātikrāntam / api ca deva -
sūryaprabhāya bhavate drumakuḍyachāyā saṃtāpayāti ca tanuṃ prakaroti dharmam /
haṃsā mayūraśukakokilacakravākāḥ pratyūṣakālasamaye svarutāṃ ravanti // Lal_15.1 //
ābhā iyaṃ tu naradeva sukhā manojñā prahlādanī śubhakarī na karoti dāham /
kuḍyā ca vṛkṣa abhibhūya na cāsti chāyā niḥsaṃśayaṃ guṇadharo iha adya prāptaḥ // Lal_15.2 //
186：1)於是菩薩即作此念：假使我身不見辭王而出家者，便為不應。2)則時靜夜自出宮室入王宮殿，悉觀殿堂而無所畏，光明悉照遠近。3)王覺見光，即時遣人觀四城門，將無出去，何故大光明照遠近？侍者來白：
天尚未曉日亦未出，自然光明照諸牆壁，樹木飛鳥鳧鴈孔雀，鴛鴦相和而鳴方欲向明是光第一，柔軟安隱清涼和雅，牆壁樹木永無有影。至德於是在彼思惟，觀於四方坐見牕牖。
187：出家品第十五
1)爾時，佛告諸比丘：菩薩於靜夜中作是思惟：我若不啟父王私自出家，有二種過：一者違於法教，二者不順俗理。2)既思惟已，從其所住詣父王宮，放大光明，一切臺殿、樓閣、園林，倍增嚴飾光明照曜。3)王遇光已尋便覺悟，謂侍者曰：此為何光？夜分未盡，豈日光乎？侍者答曰：非日光也。4)重以偈頌而白於王：
臺亭及樓閣，牆壁與園林，眾影悉不生，故非日出光。
鴛鴦及翡翠，孔雀迦陵伽，群鳥未翔鳴，故非日出光。
此光甚希有，昔所未曾見，能令心喜悅，除熱得清涼。
應是勝德人，垂光照於此。
Chapter 15 — Leaving Home
Monks, in the meantime the Bodhisattva thought to himself, “It would not be right if I did not share my plans with the great king Śuddhodana and simply left home without his permission. It would be very ungrateful of me.”
So that night when everything became quiet, he left his own quarters and entered the quarters of King Śuddhodana. As soon as the Bodhisattva stepped foot on the palace floor, the entire palace became illuminated with light. The king woke up and, when he saw the light, he promptly asked his chamberlain, “Did the sun rise? It is such a beautiful light!” His chamberlain replied: “No, my lord, it is still the middle of the night.” He continued:
1)“My lord, the light of the sun causes trees and walls to cast shadows; It torments and overheats the body. Also swans, peacocks, parrots, cuckoos, and wild ducks Call out at the time of dawn. [F.99.b]
2)“However, Your Majesty, this light is lovely and pleasant. It is soothing, auspicious, and does not burn; It penetrates trees and walls and casts no shadow. Someone with great qualities must have arrived here.”
2.
so prekṣate daśadiśo nṛpatī viṣaṇṇo dṛṣṭaśca so kamalalocana śuddhasattvaḥ /
so 'bhyutthituṃ śayani icchati na prabhoti pitṛgauravaṃ janayate varaśuddhabuddhiḥ // Lal_15.3 //
so ca sthihitva purato nṛpatiṃ avocat mā bhūyu vighna prakarohi ma caiva khedam /
naiṣkramyakālasamayo mama deva yukto hanta kṣamasva nṛpate sajanaḥ sarāṣṭraḥ // Lal_15.4 //
taṃ aśrupūrṇanayano nṛpatī babhāṣe kiṃcitprayojanu bhavedvinivartane te /
kiṃ yācase mama varaṃ vada sarva dāsye anugṛhṇa rājakulu māṃ ca idaṃ ca rāṣṭram // Lal_15.5 //
(Vaidya 145) tada bodhisattva avacī madhurapralāpī icchāmi deva caturo vara tān mi dehi /
yadi śakyase daditu mahya vase ti tatra tad drakṣyase sada gṛhe na ca niṣkramiṣye // Lal_15.6 //
icchāmi deva jara mahya na ākrameyyā
śubhavarṇa yauvanasthito bhavi nityakālam /
ārogyaprāptu bhavi no ca bhaveta vyādhiḥ
amitāyuṣaśca bhavi no ca bhaveta mṛtyuḥ (saṃpattitaśca vipulā nu bhavedvipattiḥ) // Lal_15.7 //
rājā śruṇitva vacanaṃ paramaṃ dukhārto asthānu yācasi kumāra na me 'tra śaktiḥ /
jaravyādhimṛtyubhayataśca vipattitaśca kalpasthitīya ṛṣayo 'pi na jātu muktāḥ // Lal_15.8 //
yadidāni deva caturo vara no dadāsi jaravyādhimṛtyubhayataśca vipattitaśca /
hanta śṛṇuṣva nṛpate aparaṃ varaikaṃ asmāccyutasya pratisaṃdhi na me bhaveyā // Lal_15.9 //
śrutvaiva cema vacanaṃ narapuṃgavasya tṛṣṇā tanuṃ ca kari chindati putrasneham /
anumodamī hitakarā jagati pramokṣaṃ abhiprāyu tubhya paripūryatu yanmataṃ te // Lal_15.10 //
186：爾時有諸天人，即起欲去不得自在，顧省其父知之覺起，立啟：父王！勿懷愁慼，勿以遠慮；諸天勸助今應出家，唯忍過罪安己護國。父母聞之悲泣垂淚，而問之曰：何所志願？何時能還？與吾要誓普施志願，吾以年朽家國無嗣。菩薩即時以柔軟辭而啟王言：欲得四願，假使聽我還得自在；得是願後不復出家。何謂為四：一者、欲得不老，二者、至竟無病，三者、不死，四者、不別；神仙五通雖住一劫不離於死，假使父王與此四願，不復出家。王聞重悲：此四願者古今無獲，誰能蠲除此四難者？子如師子勸助愍哀，普度眾生具足如意，所願者得。
187：
1)時王從臥起，詳觀於十方，乃見菩薩身，威德無有上。
2)深心極尊重，將欲申恭敬，菩薩以神力，固不令王起。
3)長跪而合掌，前白父王言：大王莫愁惱，勿與我為障，今者願出家，唯垂見哀許。
4)王時聞此言，思惟設何計，涕泣向菩薩，而作如是言：
5)大位及國財，一切悉能捨，除去出家事，餘皆無所惜。
6)菩薩以妙音，重白父王言：竊有四種願，未稱於本心，7)大王若賜者，當斷出家望。一願不衰老，二願恒少壯，三願常無病，四願恒不死。
8)王聞是語已，而告菩薩言：此事甚為難，非我力能辦，9)諸仙雖劫壽，終歸於壞滅。誰離生老死，獨求常住身？    
1)菩薩答王言：四願若難得，今但求一願，更不受後身。    
11)王聞菩薩言，愛心稍微薄。而作如是說：我今亦隨喜，12)利益諸眾生，令汝願滿足。雖發如是語，心猶懷熱惱。
3)The king, worried, looked all around, And saw the pure being with eyes like lotuses. [199] He tried to get up from his bed, but did not succeed; The noble one with pure heart then felt respect for his father.
4)Standing in front of the king, he said: “My lord, now the time is right for me to leave home; Please do not hinder me and don’t be distraught. My king, may you, my family, and the people of the kingdom forgive me.”
5)The king replied with tears filling his eyes: “What will it take for you to change your mind? 149 Will you ask me for a boon? Tell me, I will give you anything! I am yours, and you can have the palace, the servants, and this whole kingdom.”
6)Then, in a sweet voice, the Bodhisattva replied: “My lord, I wish for four boons. Please grant them to me! If you are able to give them to me, you will have power over me. You will always see me here at home and I will not depart.
7)“I want, my lord, to be unharmed by old age; To retain my fine complexion and youth forever; To be healthy and without disease; And to have infinite life without death ever coming.”
8)When the king heard these words, he felt extremely sad.“My son, you are asking for the impossible; I am powerless here. [200] Even the sages who live for eons are not beyond Degeneration and the dreads of sickness, old age, and dying.”
9)“My lord, if you cannot give me these four boons— Freedom from misfortune and the terrors of sickness, old age, and dying— Then I request of you another boon. Please listen, Your Majesty: I wish that, after I die, I will not have to take rebirth again.”
10)When the king heard these words from the best among men, He diminished his longing, let go of his attachment for his son, and said: “Then go and benefit and liberate beings. I rejoice in that. May all your wishes be fulfilled.” [F.100.a]
3.
atha khalu bhikṣavo bodhisattvaḥ pratikramya svake prāsāde 'bhiruhya śayane niṣasāda / na cāsya kaścidgamanaṃ vā āgamanaṃ vā saṃjānīte sma //

iti hi bhikṣavo rājā śuddhodanastasyā rātryā atyayena sarvaṃ śākyagaṇaṃ saṃnipātyaināṃ prakṛtimārocayati sma - abhiniṣkramiṣyati kumāraḥ / tatkiṃ kariṣyāmaḥ? śākyā āhuḥ - rakṣāṃ deva kariṣyāmaḥ / tatkasmāt? ayaṃ ca mahāñśākyagaṇaḥ, sa caikākī / tatkā tasya śaktirasti balādabhiniṣkramitum?

tatra taiḥ śākyai rājñā śuddhodanena ca pañca śākyakumāraśatāni kṛtāstrāṇi kṛtayogyāni iṣvastraśikṣitāni mahānagnabalopetāni pūrve nagaradvāre sthāpitānyabhūvan bodhisattvasya rakṣaṇārtham / ekaikaśca śākyakumāraḥ pañcarathaśataparivāraḥ, ekaikaṃ ca rathaṃ pañcapattiśataparivāraṃ sthāpitamabhūt (Vaidya 146) bodhisattvasya rakṣaṇārtham / evaṃ dakṣiṇe paścime uttare nagaradvāre pañca pañca śākyakumāraśatāni kṛtāstrāṇi kṛtayogyāni iṣvastraśikṣitāni mahānagnabalopetāni / ekaikaśca śākyakumāraḥ pañcarathaśataparivāraḥ, ekaikaṃ ca rathaṃ pañcapattiśataparivāraṃ sthāpitamabhūta bodhisattvasya rakṣārtham / mahallakamahallikāśca śākyāḥ sarvacatvaraśṛṅgāṭakapūgarathyāsvārakṣārthaṃ sthitā abhavan / rājā ca śuddhodanaḥ pañcabhiḥ śākyakumāraśataiḥ sārdhaṃ parivṛtaḥ puraskṛtaḥ svake gṛhadvāre hayeṣu ca gajeṣu ca samabhiruhya jāgarti sma /
186：於是菩薩自出宮殿，一心住立無有覩見往來周旋。爾時父王明旦即起，朝會諸釋以是告之：太子必出捨國學道，當何施計？諸釋答曰：當勤將護。所以者何？諸釋部黨眾多無極，雖復力強何能獨出。時白淨王，勅五百釋勇多力者，有方便計，使五百兵普學諸術，令大力士住守東城門宿衛菩薩；一一釋者從五百兵，一一車乘五百人從宿衛菩薩，四門俱然；諸四街路里巷諸門亦復俱然；父王己身與五百釋前後圍繞，象馬車乘住己宮門，晝夜不眠。
187：1)爾時，菩薩聞是語已歡喜而退，雖復往來人無知者。2)既至明旦，王召親族及諸釋種，作如是言：太子昨於中夜來請出家，我若許之國無繼嗣。汝等今者作何方便令其息心？時諸釋種白大王言：我等當共守護太子，太子何力能強出家？3)是時，父王勅諸親族，於迦毘羅城東門之外，置五百釋種童子，英威勇健制勝無前，一一童子有五百兩鬪戰之車以為嚴衛，一一車側五百力士執戟於前；南西北門各有五百，如上所說。於其城上，周匝分布持刀杖人，復有宿舊諸釋大臣，列坐四衢咸悉營備，王自簡練五百壯士，擐甲持矛皆乘象馬，於城四面晝夜巡警無暫休息。
Monks, then the Bodhisattva left and went to his own residence, where he lay down on his bed. No one had even noticed that he had left.
Monks, at daybreak King Śuddhodana gathered the entire Śākya clan and announced, “The Prince wants to abandon his home. What shall we do?” The Śākyas replied, “Your Majesty, let us guard him. There are many of us in the Śākya clan, and he is alone. He will not be able to leave home.”
Thereafter the Śākyas and King Śuddhodana placed five hundred young men by the eastern city gate to guard the Bodhisattva. All the men were armed, trained in combat, skilled in archery and javelin throwing, and were as strong as powerful wrestlers. [201] In order to further guard the Bodhisattva, each of the young Śākya men had five hundred chariots at their disposal, and along with each chariot were five hundred infantrymen.
Likewise they placed five hundred young men by the southern, western, and northern city gates to guard the Bodhisattva. All the men were armed, trained in combat, skilled in archery and javelin throwing, and were as strong as powerful wrestlers. In order to further guard the Bodhisattva, each of the young Śākya men had five hundred chariots at their disposal, and along with each chariot were five hundred infantrymen.  
The elders of the Śākya clan, both male and female, were also placed everywhere at road intersections, junctions, and many highways in order to guard the Bodhisattva. Even King Śuddhodana kept watch at the palace gate, accompanied by five hundred young Śākyas mounted on elephants and horses.
4.
mahāprajāpatī ca gotamī ceṭīvargamāmantrayate sma -
jvāletha dīpa vimalāṃ dhvajāgri maṇiratna sarvi sthāpethā /
olambayātha hārāṃ prabhāṃ kuruta sarvi gehesmin // Lal_15.11 //
saṃgīti yojayethā jāgaratha atandritā imāṃ rajanīm /
pratirakṣathā kumāraṃ yathā avidito na gaccheyā // Lal_15.12 //
varmitakalāpahastā asidhanuśaraśaktitomaragṛhītāḥ /
priyatanayarakṣaṇārthaṃ karotha sarve mahāyatnam // Lal_15.13 //
dvārāṃ pithetha sarvāṃ suyantritāṃ nirgaḍāṃ dṛḍhakapāṭāṃ /
muñcatha mā ca akāle mā agrasattva itu na vrajeyā // Lal_15.14 //
maṇihāramuktahārāṃ mukhapuṣpake ardhacandra saśṛṅkhalāḥ /
mekhalakarṇikamudrika sunibaddhāṃ nūpurāṃ kuruta // Lal_15.15 //
yadi sahasa niṣkrameyā naramaruhita mattavāraṇavicārī /
tatha tatha parākramathā yathā vighātaṃ na vindeyā // Lal_15.16 //
yā nāri śaktidhārī śayanaṃ parivārayantu vimalasya /
ma ca bhavatha middhavihatāḥ pataṃga iva rakṣathā netraiḥ // Lal_15.17 //
chādetha ratanajālai idaṃ gṛhaṃ pārthivasya rakṣārtham /
veṇūravāṃśca ravathā imāṃ rajani rakṣathā virajām // Lal_15.18 //
anyonya bodhayethā ma vasayathā rakṣathā imāṃ rajanīm /
mā hu abhiniṣkramethā vijahya rāṣṭraṃ ca rājyaṃ ca // Lal_15.19 //
etasya nirgatasyā rājakulaṃ sarvimaṃ nirabhiramyam /
ucchinnaśca bhaveyā pārthivavaṃśaściranubaddhaḥ // Lal_15.20 // Lal_15.iti
186：爾時大愛道自告侍從：宿夜然燈燒香勿得眠寐。今者離垢不樂在宮，必欲出家，悉共遮護勿得使去，作諸伎樂令心樂之。堅閉門戶勿令妄開，嚴諸繒幡彫飾牕牖，林樹果實悉令目覩；假使欲去，慕樂此供或能不出。
187：是時，國大夫人摩訶波闍波提，於王宮內集諸婇女，而說偈言：
1)汝等於今夜，無令著睡眠，當建妙高幢，燭以摩尼寶。
2)四面珠瓔珞，亦發大光明，照曜宮殿中，如日咸覩見。
3)奏彼天伎樂，絃出微妙音，花髻半月埀，寶鬘師子飾，
臂璫及環玔，種種以嚴身。
4)戶牖設重關，堅牢持管鑰，出入咸親覲，進止悉當知。
5)汝等侍奉人，宜應執兵器，鬪輪將羂索，矛戟及戈鋋，
莫生慢怠心，周衛於階闥。
6)汝等守太子，如人護自眼，勿使棄世間，猶如象王去，
寶位絕繼嗣，國土無威光。    
1)Mahāprajāpatī Gautamī said to her servants:
“Light bright lamps and fasten all jewels to the peak of the banners! Hang garlands of pearls and illuminate this entire palace! Play music, sing songs, and stay awake and alert through the night. [F.100.b] Guard the Prince so that he cannot leave without anybody knowing.
2)“Arm yourselves! Carry in your hands weapons— Swords and lances, bows and arrows, and two-pointed spears— To guard our beloved prince. Everyone must be on high alert!
3)“First shut all doors, then lock them tight And place door bolts firmly across the door panels. Unless you must, do not open any door, Otherwise this noble being might escape.
4)“Adorn yourselves with necklaces of jewels and pearls; Wear flower ornaments, half-moon ornaments, and chains. Adorn yourselves with belts, rings, and earrings; Take care to fasten your anklets well.
5)“Should this benefactor of humans and gods, who acts like a proud elephant, Try to escape in a hasty manner, You should confront him in such a way That no harm is done to him. [202]
6)“You girls with lances in your hands, Who surround the bed of this pure being, You must not slip into laziness, But watch him with eyes like a butterfly.
7)“In order to guard the Prince, Adorn this palace with bejeweled lattices And take up your flutes and play them to your fullest. Protect the Stainless Being through the night!
8)“Keep each other awake And do not take rest. Otherwise he may certainly leave his home behind, Abandoning the kingdom and all his subjects.
9)“If he were to leave his home, Then the royal palace would become a place with no joy. The continuity of the royal lineage, which has endured so long, Would become interrupted.”
5.
atha khalu bhikṣavo 'ṣṭāviṃśatimahāyakṣasenāpatayaḥ pāñcikayajñasenāpatipūrvaṃgamāni ca pañcahāritīputraśatānyekasmin saṃnipātyaivaṃ mataṃ vicārayanti sma - adya mārṣā bodhisattvo 'bhiniṣkramiṣyati / tasya yuṣmābhiḥ pūjākarmaṇe autsukyamāpattavyam //
(Vaidya 147) catvāraśca mahārājāno alakavatīṃ rājadhānīṃ praviśya tāṃ mahatīṃ yakṣaparṣadamāmantrayate sma - adya mārṣā bodhisattvo 'bhiniṣkramiṣyati / sa yuṣmābhirha yavaracaraṇaparigṛhīto niṣkrāmayitavyaḥ / sā ca yakṣaparṣadāha -
vajradṛḍha abhedya nārāyaṇo ātmabhāvo guru vīryabalaupetu so 'kampito sarvasattvottamaḥ /
girivara mahameru utpāṭya śakyaṃ nabhe dhārituṃ kenacit na tu jinaguṇameru śailairguruḥ puṇyajñānāśritaḥ śakya netuṃ kvacit // Lal_15.21 //
vaiśravaṇa āha -
ye mānagarvita narā guru teṣu śāstā ye premagauravasthitā laghu te vijāni /
adhyāśayena abhiyujyatha gauraveṇa laghu taṃ hi vetsyatha khagā iva tūlapeśim // Lal_15.22 //
ahaṃ ca purato yāsye yūyaṃ ca vahathā hayam /
naiṣkramye bodhisattvasya puṇyamārjayāmo bahum // Lal_15.23 //
atha khalu bhikṣavaḥ śakro devānāmindro devāṃstrāyatriṃśānāmantrayate sma - adya mārṣā bodhisattvo 'bhiniṣkramiṣyati / tatra yuṣmābhiḥ sarvaiḥ pūjākarmaṇe autsukyena bhavitavyam //
tatra śāntamatirnāma devaputraḥ sa evamāha - ahaṃ tāvatkapilavastuni mahānagare sarvastrīpuruṣadārakadārikāṇāṃ prasvāpanaṃ kariṣyāmi /
lalitavyūho nāma devaputraḥ sa evamāha - ahamapi sarvahayagajakharoṣṭragomahiṣastrīpuruṣadārakadārikāṇāṃ śabdamantardhāpayiṣyāmi /
vyūhamatirnāma devaputraḥ sa evamāha - ahaṃ gaganatale saptarathavistārapramāṇaṃ ratnavedikāparivṛtaṃ sūryakāntamaṇiratnaprabhojjvalitamuchritachatradhvajapatākaṃ nānāpuṣpābhikīrṇaṃ nānāgandhaghaṭikānidhūpitaṃ mārgavyūhaṃ kariṣyāmi, yena mārgeṇa bodhisattvo 'bhiniṣkramiṣyati /
airāvaṇo nāma nāgarājā sa evamāha - ahamapi ca svasyāṃ śuṇḍāyāṃ dvātriṃśadyojanapramāṇaṃ kūṭāgāraṃ māpayiṣyāmi / yatrāpsaraso 'bhiruhya tūryasaṃgītisaṃprabhaṇitena mahatā gītavāditena bodhisattvasyopasthānaparicaryāṃ kurvantyo gamiṣyanti /
svayaṃ ca śakro devānāmindra evamāha - ahaṃ dvārāṇi vivariṣyāmi / mārgaṃ ca saṃdarśayāmi /
dharmacārī devaputra āha - ahaṃ vikṛtamantaḥpuramupadarśayiṣyāmi /
saṃcodako devaputra āha - ahaṃ bodhisattvaṃ śayanādutthāpayiṣyāmi /
(Vaidya 148) tatra varuṇaśca nāma nāgarājo manasvī ca nāgarājaḥ sāgaraśca nāgarājo 'navataptaśca nāgarājo nandopanandau nāgarājāvevamāhuḥ - vayamapi bodhisattvasya pūjākarmaṇe kālānusārimeghamabhinirmāya uragasāracandanacūrṇavarṣamabhivarṣayiṣyāmaḥ //
186：佛告比丘：1)是時二十五鬼神將軍及般闍鬼將軍，鬼子母五百子等，悉共集會各各議言：今日菩薩棄國捐家，我等咸共侍從供養。
2)又四天王一時普告諸鬼神：今日菩薩棄國捐王，汝等慇懃侍從供養。其鬼神眾皆從五兵，勢力堅強猶如金剛不可毀壞，精進勇猛將護眾生，其身高大如須彌山，將無惡物犯於至德。
3)釋、梵、炎天，兜術天、無慢天、化自在天，各勅官屬，無數百千前後導從，華香伎樂香汁灑地侍從菩薩，釋梵天王侍其左右。
4)時有天子名曰寂意：我當將護迦維越國，一切男女大小勸安和之。
5)又有天子名曰光音，即自說言：我身當化一切象馬車乘男女所暢音聲沒使不聞，令心寂靜而無所念。
6)復有天子名曰清淨：我在虛空立七較輅，懸垂一切日月明珠照燿光光，設繒幡蓋散花燒香，嚴治塗路侍從菩薩。
7)伊羅末龍王言：我當化作三萬八千里交露之車，使諸玉女皆坐其上，作眾伎樂侍從菩薩，而供養之。
8)天帝釋曰：吾將眷屬菩薩前導。
9)法行菩薩曰：吾當興起紫磨金雲，雨栴檀香，皆遍天下。
10)和隣龍王、摩那斯龍王、散拘龍王、阿耨達龍王、難頭和難龍王，各自說言：亦當興起紫磨金雲，當雨微妙栴檀名香。
187：佛告諸比丘：1)時有二十八夜叉大將，般遮迦王而為上首，先住在彼毘沙門宮共相議言：菩薩今欲出家，我與汝等作何供養？
2)時，四天王告夜叉眾言：菩薩將欲出家，汝等應當捧承馬足。
3)時，釋提桓因告三十三天眾言：菩薩今夜將欲出家，汝等宜應營護佐助。
4)時，彼眾中有一天子，名曰靜慧，作如是言：我當於迦毘羅城，所有一切軍士婇女守菩薩者，悉令惽睡無所覺知。
5)復有莊嚴遊戲天子，作如是言：我今當令彼城內外，所有象馬及諸雜類寂然無聲。
6)復有嚴慧天子，作如是言：我當從彼於虛空中化為寶路，皆以金銀、瑠璃、硨磲、馬瑙、真珠、玫瑰，眾寶廁填，散諸名花彌布其上，懸繒幡蓋羅列道側。
7)復有諸大象王，伊鉢羅王而為上首，作如是言：我於鼻端化為樓閣，其中則有天諸婇女，皷舞絃歌而為翊從。
8)復有諸大龍王，婆婁那王而為上首，作如是言：我等當吐栴檀香雲及沈水香雲，雨栴檀末及沈水末，妙香芬馥遍滿虛空。
9)復有法行天子，作如是言：我今當遣宮中所有端正女人，形貌變壞不可附近。
10)復有開發天子，作如是言：我當於中夜時覺悟菩薩。
11)釋提桓因作如是言：我今亦當為彼菩薩開示道路。
如是天、龍、夜叉、乾闥婆、阿修羅、迦婁那、緊陀羅、摩睺羅伽等，盡其所應護助菩薩。
Monks, at that point the twenty-eight great yakṣa generals, such as Pāñcika, met with the five hundred sons of Hāritī and voiced their concern: “Friends, tonight the Bodhisattva will leave his home. [F.101.a] So you should delight in making offerings to him.”
Likewise the four great kings, who had entered the Aḍakavatī Palace, told the great gathering of yakṣas: “Friends, tonight the Bodhisattva will leave his home. You must help him leave by carrying the hooves of his fine horse with your hands.”
The gathering of yakṣas responded: “Hard as vajra, and indestructible with a body as powerful as Nārāyaṇa’s, Diligent and strong, this perfect man cannot be moved. Although great Meru, the foremost mountain, may be lifted and held up in the sky, No one can lift the mountain of a victor’s qualities, founded on merit and wisdom.”
Vaiśravaṇa said: [203] “For people bloated with pride, this teacher will be heavy; For those who are loving and respectful, he will be light. If from your heart you devote yourself to him with respect, You will find him as light as a tuft of cotton is to birds.
“I will walk in front, while you will carry his horse. When the Bodhisattva leaves, we shall gather vast amounts of merit!”
Monks, then Śakra, lord of the gods, spoke to the gods in the Heaven of the ThirtyThree: “Friends, tonight the Bodhisattva will leave his home. So you should delight in making offerings to him.”
The divine son Śāntamati replied: “I will cause all men, women, and children in the city of Kapilavastu to fall asleep.”
The divine son Lalitavyūha offered: “I will silence all sounds from horses, elephants, donkeys, camels, cows, buffaloes, women, men, boys, and girls.”
Then the divine son Vyūhamati volunteered: “I will construct in midair a fabulous road seven chariots wide, flanked on both sides by jeweled platforms, blazing with the light of sunstone gems, shaded with raised parasols, flags, and banners, strewn with various flowers, and censed from incense burners of various fragrances. On this road the Bodhisattva will set forth.”
Then the king of the elephants named Airāvaṇa spoke: [F.101.b] “Upon my trunk I will erect a mansion thirty-two leagues tall. In that mansion divine maidens [204] can assemble to serve and venerate the Bodhisattva by making music, singing songs, and playing instruments.”
Then Śakra, lord of the gods, himself said: “I will open the gates and show him the  path.”
Next the divine son Dharmacārin said: “I will cause the retinue of consorts to look unappealing.”
Then the divine son Sañcodaka spoke: “I will help the Bodhisattva to rise from his bed.”
Finally the nāga kings Varuṇa, Manasvin, Sāgara, Anavapta, Nanda, and Upananda spoke: “We, for our part, will produce cloud banks of sandalwood and let a rain of sandalwood powder descend as offerings to the Bodhisattva.”
6.
iti hi bhikṣavo devanāgayakṣagandharvaiścāyamevaṃrūpo niścayābhiprāyaścintito 'bhūd vyavasitaśca / bodhisattvasyaivaṃ dharmacintānupraviṣṭasya saṃgītiprāsādeṣu sukhaśayanagatasya antaḥpuramadhyagatasya pūrvabuddhacarita vicintayataḥ sarvasattvahitamanucintayataścatvāri pūrvapraṇidhānapadānyāmukhībhavanti sma / katamāni catvāri? pūrvaṃ mayā svayaṃbhuvāmādhipateyatāmabhilaṣatā sarvajñatāṃ prārthayamānenaivaṃ saṃnāhaḥ saṃnaddho 'bhūt - sattvān duḥkhitān dṛṣṭā aho batāhaṃ saṃsāramahācārakabandhanaprakṣiptasya lokasaṃniveśasya saṃsāracārakaṃ bhittvā bandhanapramokṣaśabdaṃ codīrayeyaṃ tṛṣṇayā sanigaḍagāḍhabandhanabaddhāṃśca sattvān pramocayeyam / idaṃ prathamaṃ pūrvapraṇidhānapadamāmukhībhavati sma //
aho batāhaṃ saṃsāramahāvidyāndhakāragahanaprakṣiptasya lokasyājñānapaṭalatimirāvṛtanayanasya prajñācakṣurvirahitasyāvidyāmohāndhakārasya mahāntaṃ dharmālokaṃ kuryām / jñānapradīpaṃ copasaṃhareyam / trivimokṣasukhajñānavatauṣadhisaṃprayogeṇa copāyaprajñājñānasaṃprayuktena sarvāvidyāndhakāratamohataṃ mahattimirapaṭalakāluṣyamapanīya prajñācakṣurviśodhayeyam / idaṃ dvitīyaṃ pūrvapraṇidhānapadamāmukhībhavati sma //
aho batāhaṃ mānadhvajocchritasya lokasyāhaṃkāramamakārābhiniviṣṭasyātmanīyagrāhānugamānasasya saṃjñācittadṛṣṭiviparyāsaviparyastasyāsaṃgrahagṛhītasyāryamārgopadeśenāsmimānadhvajaprapātanaṃ kuryām / itīdaṃ tṛtīyaṃ pūrvapraṇidhānapadamāmukhībhavati sma /
aho batāhaṃ vyupaśāntasya lokasya tandrākulajātasya guṇāvaguṇṭhitabhūtasyājavaṃjavasamāpannasyāsmāllokāt paraṃ lokaṃ paralokādimaṃ lokaṃ saṃghāvataḥ saṃsarataḥ saṃsārādabhinivṛttasyālātacakrasamārūḍhasyopaśamikaṃ prajñātṛptikaraṃ dharmaṃ saṃprakāśayeyam / itīdaṃ caturthaṃ pūrvapraṇidhānapadamāmukhībhavati sma / imāni catvāri pūrvapraṇidhānapadānyāmukhībhavanti sma //
186：如是，比丘！天、龍、鬼神、揵沓和等，心常懷願，欲得聽省菩薩正道所思惟法，慕樂安隱入於宮內，思念過去諸佛所行，愍傷眾生，本行道時，不捨四願以至純淑。何謂為四：
1)本學道時設我成正覺，逮一切智被弘誓鎧，眾生困厄救眾惱患，吾當濟脫生老病死三界之縛，猗在世俗周旋眾難，使至寂然，令無恩愛，是第一願。
2)眾生沒在無明窈冥，悉無所知，愚癡闇昧生穢濁樹；當為顯示如清淨眼，內外無限，是第二願。
3)眾生在世立自大幢，常計吾我而意貪身，尊己賤彼心存顛倒，處諸邪見無常，不慕聖道，墮於三業；皆當開化令入正真，是第三願。
4)眾生沒在生死之患，輪轉無際滅智慧根，迷惑五趣不能自濟；當為說法令得度脫，是為四願。吾往古時立是四願，今已得之，不可違捨，以故出家，成就正覺度脫十方。
187：爾時，菩薩於音樂殿中端坐思惟：過去諸佛皆發四種微妙大願。何等為四？
一者願我未來自證法性，於法自在得為法王，以精進智救拔一切牢獄愛縛苦惱眾生，皆令解脫。
二者有諸眾生癭此生死黑暗稠林，患彼愚癡無明翳目，以空、無相、無願為燈為藥，破諸暗惑除其重障，成就如是方便智門。
三者有諸眾生竪憍慢幢起我我所，心想見倒虛妄執著，為說法令其解悟。
四者見諸眾生處不寂靜，三世流轉如旋火輪，亦如團絲自纏自繞，為彼說法令其縛解。如是四種廣大誓願正念現前。
Monks, then all the gods, nāgas, yakṣas, and gandharvas set out to do what they had promised.
In the meanwhile the Bodhisattva’s mind was on the Dharma. He was resting comfortably in the music hall, surrounded by his ladies. As he reflected on the conduct of past buddhas and the way to benefit all sentient beings, he was thinking about four aspiration prayers that he had formed in the past:
“Previously I wished to become a self-appearing lord and pursue omniscience. At that time I donned the armor of the following fourfold resolve. First: “I have seen how sentient beings suffer. So may I free and liberate those who are bound to the world and caught in the prison of cyclic existence. May I liberate sentient beings from the tight shackles and chains of craving.”
Such was his first aspiration prayer from the past. [F.102.a] [205] Next he thought of his second aspiration prayer from the past: “May I shine the light of Dharma for those who are thrown deep into the darkness of great ignorance within the world—for the people whose eyes are obscured by the cataract of ignorance, who lack the eye of wisdom, and who are blind with ignorance and delusion. May I raise the lamp of wisdom, which destroys the darkness for those who are blinded by ignorance. May I apply the medicine of the three gateways to liberation—the remedy that employs means, wisdom, and knowledge. May I remove the darkness of ignorance and all cataracts and faults of dullness, and in this way purify their wisdom eye.”
Then the Bodhisattva thought of his third aspiration prayer from the past: “Alas, this world has raised the banner of pride and egotism. It is obsessed with clinging to ‘I’ and ‘mine.’ People’s minds grasp at the self, and false notions of a self distort their views. May I bring down this banner of pride that thinks ‘I am’ by showing them the noble path.”
Finally the Bodhisattva thought of his fourth aspiration prayer from the past: “Alas, this world is not at peace because of the self. The world is continually disturbed and is like a tangled mass of cords. Beings come and go. They always move and circle back and forth between this world and the next. Their spinning around knows no end and resembles a firebrand’s circle. May I show them the Dharma of tranquility, which brings fulfillment through knowledge.”
7.
tasmiṃśca kṣaṇe dharmacāriṇā devaputreṇa śuddhāvāsakāyikaiśca devaputrairvikṛtavigalitamantaḥ - puramupadarśitamabhūt / visaṃsthitaṃ bībhatsarūpamupadarśya ca gaganatalasthāste bodhisattvaṃ gāthābhiradhyabhāṣanta -
athābruvan devasutā maharddhayo vibuddhapadmāyatalocanaṃ tam /
kathaṃ tavāsminnupajāyate ratiḥ śmaśānamadhye samavasthitasya // Lal_15.24 //
saṃcoditaḥ so 'tha sureśvarebhiḥ nirīkṣate 'ntaḥpura taṃ muhūrtam /
(Vaidya 149) saṃpreṣate paśyati tāṃ bibhatsāṃ śmaśānamadhye vasito 'smi bhūtam // Lal_15.25 //
186：爾時法行天子、淨居天子，來入宮殿自現形像，娛樂之形無常之變，住於虛空，時為菩薩說此偈言：
天子在空歎，覺蓮華寂明；
云何在五欲，大聖當捨家。
受我所勸助，當觀於後宮；
覩諸迷惑眾，如在死人間。
187：爾時，法行天子及淨居天眾，以神通力，令諸婇女形體姿容悉皆變壞，所處宮殿猶如塚間。作是現已，於虛空中告菩薩言：
面貌清淨如蓮華，功德智慧無能比，
觀察女人當遠離，云何於此生著心？
爾時，菩薩以偈答曰：
我今觀此婬欲境，一切變壞如臭屍，
願得永出諸愛纏，不復於中生執著。
Right then the divine son Dharmacārin and the divine sons of the pure abodes made the retinue of consorts appear unappealing. After the divine sons had revealed the consorts’ unpleasant and unattractive features, they took position in the sky and uttered the following verses:
The divine sons who have great magical powers Spoke to the One with Elongated Eyes like a Blooming Lotus: [F.102.b] “How can you be so delighted When living amid a cemetery?” [206]
Inspired by the lords of gods, Immediately the Bodhisattva looked around and examined the retinue of consorts. Seeing that they had become repulsive, He thought, “It is true, I live amid a cemetery.”
8.
adrākṣīt khalvapi bodhisattvaḥ sarvāvantaṃ nārīgaṇam / vyavalokayan paśyati / tatra kāścidvayapakṛṣṭavastrāḥ kāścidvidhūtakeśyaḥ kāścidvikīrṇābharaṇāḥ kāścidvibhraṣṭamukuṭāḥ kāścidvihatairaṃsaiḥ kāścidvigopitagātryaḥ kāścidvisaṃsthitamukhāḥ kāścidviparivartitanayanāḥ kāścitprasravantī lālābhiḥ kāścicchvasantyaḥ kāścitprahasantyaḥ kāścitkāśantyaḥ kāścitpralapantyaḥ kāściddantān kaṭakaṭāyantyaḥ kāścidvivarṇavadanāḥ kāścidvisaṃsthitarūpāḥ kāścitpralambitabāhavaḥ kāścidvikṣiptacaraṇāḥ kāściduddhāṭitaśīrṣāḥ kāścidavaguṇṭhitaśīrṣāḥ kāścidviparivartitamukhamaṇḍalāḥ kāścitpradhvastaśarīrāḥ kāścidvibhugnagātryaḥ kāścinnikubjāḥ khurakhurāyamāṇāḥ kāścinmṛdaṅgamupaguhya parivartitaśīrṣaśarīrāḥ kāścidvīṇāvallakyādyaparibaddhapāṇayaḥ kāścidveṇuṃ dantaiḥ kaṭakaṭāyantyaḥ kāścitkimpalanakulasaṃpatāḍāpakarṣitavādyabhāṇḍāḥ kāścinnimeṣonmeṣaparivṛttanayanāḥ kāścidvivṛtāsyāḥ / evaṃ tadvikṛtaṃ dharaṇītalagatamantaḥpuraṃ nirīkṣamāṇo bodhisattvaḥ śmaśānasaṃjñāmutpādayati sma //
tatredamucyate -
tāṃ dṛṣṭva udvigna sa lokanāthaḥ karuṇaṃ viniśvasya idaṃ jagāda /
aho batā kṛcchragatā vrajeyaṃ kathaṃ ratiṃ vindati rākṣasīgaṇe // Lal_15.26 //
atimohatamāvṛta durmati kāmaguṇairniguṇairguṇasaṃjñinaḥ /
vihaga pañjaramadhyagatā yathā na hi labhanti kadāci viniḥsṛtim // Lal_15.27 //
186：出家品第十二
爾時菩薩普觀眷屬，視眾伎女猶如木人；百節空中，譬如芭蕉中無有實；亂頭倚鼓，委擔伏琴，更相扶枕，臂脚委地，鼻涕目淚口中流涎，琴瑟箏笛樂器縱橫；鵁鶄鴛鴦驚怖之輩，皆悉淳眠而臥。菩薩遍觀顧視其妻，具見形體，髮爪腦髓，骨齒髑髏，皮膚肌肉，筋脉肪血，心肺脾腎，肝膽腸胃，屎尿涕唾，外是革囊中有臭處，無一可奇，強熏以香飾以華綵，猶假借當還，亦不得久計；百年之命臥消其半，又多憂患其樂無幾，淫泆敗德令人愚癡，非彼諸佛緣覺真人所稱譽也。故曰：貪婬致老，瞋恚致病，愚癡致死，除此三者乃可得道。一切所有皆如幻化，三界無怙，唯道可恃。於是頌曰：
見彼興慈愍，歎息發大哀；是世毒痛難，何因樂愛欲。
懷憂憐愚冥，欲苦反謂安；捨貪樂智慧，不捨不得安。
187：爾時，菩薩見於宮內所有美女形相變壞，或有衣服墜落醜露形體，或有頭髮蓬亂花冠毀裂，或有容貌枯槁瓔珮散壞，或有脣口喎斜，或有眼目角睞，或呀喘將絕，或涕唾交流，或欬嗽不止，或揮手擲足，或有面色青白怪狀恐人，或皮膚坼裂膿血穢污，或有悲啼，或有大笑，或復[齒*吉]齒，或復讇語，或傍壁倚立，或憑床危坐，或枕鼓而臥，或抱箏而寢，或有睡含簫管齧以作聲，或取諸樂器撩亂委擲，或䚎然而睡，或覆面在地，或有張口，或有閉目，或失便痢臭氣熢㶿，或有蓋頭，或有露首顛倒狼藉縱橫而臥。先時所有端正美容，天諸神力悉皆變壞。見如是等種種相已靜念思惟：女人身形不淨弊惡，凡夫於此妄生貪愛。
When the Bodhisattva looked at the entire retinue of women, he saw that some had garments that had slipped off, some had disheveled hair, and some had their jewelry in disarray. Others had lost their head ornaments, some had ugly shoulders, while some had uncovered arms and legs. Some had repulsive expressions, while the eyes of others were crossed. Some were drooling, and others were snoring.
Some were laughing wildly, some were coughing, and others were prattling incoherently. Some others were gnashing their teeth, and the complexion of others had changed. Some of the women had unpleasant features, such as arms that were too long. Some tossed their feet around. Some had their heads uncovered, while the heads of others were covered. The facial features of some had changed. The bodies of some looked awful, and some were even lying naked.
Some were hunched over and making gargling sounds. Some, still holding clay kettledrums, were twisting their bodies and heads. Some of the women held their instruments, such as lutes and three-stringed lutes. Others were grinding their flutes with their teeth, making crushing noises. Some were playing kampilas, nakalus,and sampas whose resonance boxes had been removed. Some had their eyes closed, some had them open, and some were rolling their eyes. Some of the women were also lying with their mouths agape.
The Bodhisattva looked at the retinue of consorts, who were lying there on the floor looking utterly revolting, and he had the impression that he was indeed in a cemetery.
On this topic, it is said: Seeing this, the Protector of the World felt upset. With an outpouring of compassion he exclaimed, “Ah! This gathering is so miserable! How could I find delight in this assembly of demonesses?
“Flawed and obscured with delusion is the judgment Of he who thinks that worthless sense pleasures are meaningful. Like a bird caught in a cage, One never regains one’s freedom.” [207] [F.103.a] [B 10]
9.
atha bodhasattvo 'nena punarapi dharmālokamukhenāntaḥpuraṃ pratyavekṣamāṇo mahākaruṇāparidevitena sattvān paridevate sma - iha te bālā hanyante āghātana iva vadhyāḥ / iha te bālā rajyante citraghaṭeṣvivāmedhyaparipūrṇeṣvavidvāṃsaḥ / iha te bālā majjanti gajā iva vārimadhye / iha te bālā rudhyante caurā iva cārakamadhye / iha te bālā abhiratā varāhā ivāśucimadhye / iha te bālā adhyavasitāḥ kukkurā ivāsthikaraṅkamadhye / iha te bālāḥ prapatitā dīpaśikhāsviva pataṃgāḥ / iha te bālā badhyante kapaya iva lepena / iha te bālāḥ paridahyante jālotkṣiptā iva jalajāḥ / iha te bālāḥ parikrūḍyante sūnākāṣṭheṣvivorabhrāḥ / iha te bālā avasajjante kilbiṣakāriṇa iva śūlāgre / iha te bālāḥ saṃsīdanti jīrṇagajā iva paṅke / iha te bālā vipadyante bhinnayānapātra iva mahāsamudre / iha te bālāḥ prapatante mahāprapāta iva jātyandhāḥ / iha te bālāḥ paryādānaṃ gacchanti pātālasaṃdhigatamiva vāri / iha te bālā dhūmāyante kalpasaṃkṣaya iva mahāpṛthivī / ābhirbālā bhrāmyante kumbhakārakacakramivāviddham / iha te bālāḥ paribhramanti śailāntargatā (Vaidya 150) iva jātyandhāḥ / iha te bālā viparivartante kurkurā iva śardūlabaddhāḥ / iha te bālā mlāyante grīṣmakāla iva tṛṇavanaspatayaḥ / iha te bālāḥ parihīyante śaśīva kṛṣṇapakṣe / ābhirbālā bhakṣyante garuḍeneva pannagāḥ / ābhirbālā grasyante mahāmakareṇeva potaḥ / ābhirbālā lupyante corasaṃgheneva sārthaḥ / ābhirbālā bhidyante māruteneva śālāḥ / ābhirbālā hanyante dṛṣṭīviṣairiva jantavaḥ / āsvādasaṃjñino bālāḥ kṣaṇyante madhudigdhābhiriva kṣuradhārābhirbālajātīyāḥ / ābhirbālā uhyante dāruskandhā iva jalaughaiḥ / ābhirbālāḥ krīḍanti dārakā iva svamūtrapurīṣaiḥ / ābhirbālā āvartyante 'ṅkuśeneva gajāḥ / ābhirbālā badhyante dhūrtakairiva bālajātīyāḥ / iha te bālāḥ kuśalamūlāni kṣapayanti dyatābhiratā iva dhanam / ābhirbālā bhakṣyante rākṣasībhiriva vaṇijāḥ /
186：於是菩薩以斯法門察於後宮，興發大哀而為雨淚，心甚愍之。癡人有三十二，害於眾生；1)愚者迷惑，為此所害生於八難，2)所見惡染猶如畫瓶毒滿其中，3)愚者不解謂之甘露，4)愚者或中，駛水漂象；5)愚者樂之如飲毒水，6)愚人處是如犬咬骨，7)愚人墮此如人入烟，8)愚人貪惡如墨塗衣，9)愚人厄此如鳥墮網，10)愚人見勉如屠枻畜，11)愚人近此不見來難，12)愚人沒此如老牛溺泥，13)愚人投此猶若破船沒於大海，14)愚人墮此如盲投谷，15)愚人不得限如淵無底，16)愚人燋此劫燒天地，17)愚人迷此如輪無際，18)愚宛轉此生盲入山，19)愚馳逸此若狗縛頭，20)愚人消此冬燒草木，21)愚人日損如月十五日後，22)愚人服此如諸小龍遭金翅鳥，23)愚人遭此如摩竭魚吞於大舟，24)愚人惱此如賈遇賊，25)愚人懼此如大樹被斫，26)愚人憂此如遇毒蛇，27)愚人樂此如蜜塗刀與兒舐之，28)愚人惑此火燒枯樹，29)愚人遇此嬰兒挊矢，30)愚人為此轉如鉤撾象，31)愚盡德本如博失財功祚消化，32)愚人見棄如放逸賈墮於婬鬼，是為三十二事。
187：起大悲心發如是言：咄哉！世間。苦哉！世間。甚可怖畏，凡夫無知不求解脫。1)此處虛誑無有可愛，猶如畫瓶盛諸穢毒；2)此處難越不能自出，猶如老象溺彼深泥；3)此處劇苦，猶如屠肆能斷諸命；4)此處不淨，猶如群豕在溷廁中；5)此處無味妄生味想，猶如餓㺃囓其空骨；6)此處自燒，猶如飛蛾赴於明燭；7)此處困竭，猶如水族曝於乾地；8)此處窮迫，猶如乏鹿為火所害；9)此處可怖，猶如死囚詣於都市；10)此處沈沒，猶如涉海船舫破壞；11)此處危懼，猶如盲人墜於深谷；12)此處無利，猶如蒲博財物都盡；13)此處無潤，猶如大旱草木乾燋；14)此處能傷，猶如利刀塗之以蜜，愚人無智舐而求味；15)此處損耗，猶如黑月漸漸將盡；16)此處滅諸善法無有遺餘，猶如劫火焚燒一切。
Then the Bodhisattva examined his retinue of women by means of this gateway to the light of the Dharma. Next, with words spoken out of great compassion, he lamented sentient beings:
1)“These childish beings arekilled, like the condemned at the scaffold.
2)These childish beings are filled with desire, like fools who are attracted to a ceramic vase filled with vomit.
3)These childish beings are drowning, like elephants sinking in deep water.
4)These childish beings are confined, like thieves in a dungeon.
5)These childish beings are content, like a pig surrounded by filth.
6)These childish beings are greedy, like a dog with a bone.
7)These childish beings fall, like moths flying into the candle flame.
8)These childish beings are trapped, like a monkey tangled in a snare.
9)These childish beings are caught, like fish snarled in a net.
10)These childish beings are cut up, like sheep on a slaughtering log.
11)These childish beings are impaled, like a criminal on the tip of a stake.
12)These childish beings are sinking, like an old elephant in a swamp.
13)These childish beings perish, like a ship wrecked on the ocean.
14)These childish beings fall, like a blind person tumbling into a deep abyss.
15)These childish beings are exhausted, like water running into the surface of the earth.
16)These childish beings go up in smoke, like this great earth at the end of the eon.
17)These childish beings are spinning, like the revolving of a potter’s wheel.
18)These childish beings have lost their way, like blind people roaming the mountains.
19)These childish beings are tied up and run in circles, like dogs kept on a leash. [F.103.b]
20)These childish beings wither, like grasses and trees in the hot season.
21)These childish beings diminish, like the waning moon during the dark fortnight.
22)These childish beings are devoured, like snakes by the garuḍas.
23)These childish beings are swallowed, like ships by huge sea monsters.
24)These childish beings are robbed, like a traveler by a horde of thieves.
25)These childish beings are broken, like palm trees in a storm.
26)These childish beings are killed, like someone bitten by a poisonous snake. [208]
27)These childish beings are wounded because of seeking a taste, like fools licking a knife smeared with honey.
28)These childish beings are carried away, like wooden logs taken off by the river.
29)These childish beings play, like children toying with their own excrement.
30)These childish beings are controlled, like elephants by the mahout’s hook.
31)These childish beings are deceived, like a simple-minded person by a charlatan.
32)These childish beings exhaust their roots of virtue, like a gambler losing his wealth.
33)These childish beings are devoured, like merchants consumed by demonesses.  
10.
ity ebhirdvātriṃśatākārairbodhisattvo 'ntaḥpuraṃ paritulayitvā kāye 'śubhasaṃjñāṃ vicārayan pratikūlasaṃjñāmupasaṃharan jugupsasaṃjñāmutpādayan svakāyaṃ prativibhāvayan kāyasyādīnavaṃ saṃpaśyan kāyātkāyābhiniveśamuccārayan śubhasaṃjñāṃ vibhāvayan aśubhasaṃjñāmavakrāmayan adhaḥ pādatalābhyāṃ yāvadūrdhvaṃ mastakaparyantaṃ paśyati sma aśucisamutthitamaśucisaṃbhavamaśucisravaṃ nityam /
tasyāṃ ca velāyāmimāṃ gāthāmabhāṣata -
karmakṣetraruhaṃ tṛṣāsalilajaṃ satkāyasaṃjñīkṛtaṃ
aśrusvedakaphārdramūtravikṛtaṃ śoṇītabindvākulam /
bastīpūyavasāsamastakarasaiḥ pūrṇaṃ tathā kilbiṣaiḥ
nityaprasravitaṃ hyamedhya sakalaṃ durgandha nānāvidham // Lal_15.28 //
asthīdantasakeśaromavikṛtaṃ carmāvṛtaṃ lomaśaṃ
antaḥplīhayakṛdvapoṣṇarasanairebhiścitaṃ durbalaiḥ /
majjāsnāyunibaddhayantrasadṛśaṃ māṃsena śobhīkṛtaṃ
nānāvyādhiprakīrṇaśokakalilaṃ kṣuttarṣasaṃpīḍitam /
jantūnāṃ nilayaṃ anekasuṣiraṃ mṛtyuṃ jarāṃ cāśritaṃ
dṛṣṭvā ko hi vicakṣaṇo ripunibhaṃ manye śarīraṃ svakam // Lal_15.29 //
186：觀於後宮，察諸婇女不淨之想，自罵己身，坐身患害勿復貪身，莫念是意，入於空淨，心無所著。於是頌曰：
1)從頭觀至足，察之無一淨；
勿得貪其身，是為罪福田。
2)以故當遠身，淚涕唾惡露；
由此莫戀之，行淨如蓮華。
3)棄若干不淨，興平等調定；
以知諸毛孔，如蟲不可慕。
4)其身猶如象，骨髓肉血合；
筋脉皮裹之，髮毛諸爪齒。
5)有八萬種蟲，夙夜食其體；
若有明智者，終不計有身。
187：作如是說，種種譬喻審諦籌量，次於己身從頭至足，循環觀察亦復如是。即說偈言：
1)我愛潤業田，從緣受生死，
積集眾不淨，和合成此身。
2)脾腎肝肺心，腸胃生熟藏，
皮肉將骨髓，毛髮及爪牙。
3)運動如機關，諸虫之窟穴，
糞穢常盈滿，膿血恒流注，
4)生死憂惱侵，老病飢渴逼。
智者觀是苦，一切如怨讐，
當棄虛妄身，云何生取著？
The Bodhisattva examined the retinue of consorts by means of these thirty-two similes. He contemplated the impure nature of the body and developed a feeling of repulsion, and then disgust. Next he meditated the fact that his own body was just like theirs, and so he truly saw the shortcomings of the physical body. Then he let go of his attachment toward the body, destroying his perception of it as being attractive and instead seeing it as repulsive. He saw that the body, from the soles of the feet all the way up to the top of the head, is made of filth, produces filth, and emits filth.
At that moment he exclaimed the following verses: [F.104.a]
“Grown in the fields of karma and born from the water of craving, we call it the transitory body. This body is moist from tears, sweat, and mucus, and filled with urine and blood. It is full of all kinds of filth, fat, pus, and brains; It constantly leaks excrement and it stinks.
“It is made of bones, teeth, and hair, and is covered by a hairy skin; Packed with intestines, liver, spleen, lymph, and saliva, it is weak. It is like a machine held together by bones and sinew and adorned with flesh; It is filled with diseases, subject to pain, and always afflicted by hunger and thirst.
“The body of beings has many cavities and transforms into old age and death. Seeing the body, what wise person would not think of it as an enemy?” [209]
11.
evaṃ ca bodhisattvaḥ kāye kāyānugatayā smṛtyā viharati sma //
gaganatalagatāśca devaputrā dharmacāriṇaṃ devaputramevamāhuḥ - kimidaṃ mārṣāḥ? siddhārtho vilambate 'ntaḥpuraṃ cāvalokayati sma / taṃ codaparśayati cittaṃ codvejayati / bhūyaścakṣurniveśayati / athavā javajalanidhigambhīro 'yam, na śakyamasya pramāṇaṃ grahītum / athavā asaṅgasya mā khalu viṣaye sajjate manaḥ / mā khalvamarairasaṃcodito vismarati pūrvapratijñāmiti //
(Vaidya 151) dharmacāryāha - kimevaṃ kathayata? nanu yūyamasya pratyakṣapūvemava bodhāya caratastathāvidhā niḥsaṅgatābhūt / naiṣkramyatyāge ca kimaṅga punaretarhi caramabhavāvasthitasya saṅgo bhaviṣyati?
186：佛告比丘：菩薩觀身心思若斯。諸欲界天住於虛空，皆見菩薩所可思惟。法行天子遙白菩薩：唯然大聖，何以稽遲？時已到矣。於時菩薩察於後宮，見其心意諸根無常，知身不久猶如流水逝而不返，俗人所行計有吾我，何有吾我？執取深奧無極道眼乃為第一，觀正境界慕樂聖安，計吾我者自謂尊貴，心無所倚乃應行道。法行天子又復白言：不以是行得成至佛，現在行道所修甚難，當察己身等之山谷，是則究竟菩薩大士一生補處。
187：菩薩如是觀自身已，繫念現前寂然久默。於虛空中有諸天眾，告法行天子言：菩薩將欲出家，今者遲迴似生疑悔。所以者何？我見菩薩觀視婇女，或熙怡微笑，或嚬慘不樂，將非菩薩生戀著耶？然彼之心猶如大海，我等凡淺不能測量。法行天言：菩薩於無量劫，捐捨一切頭目髓腦國城妻子，發願求於無上菩提心不退轉，何況今者是最後身，而於弊欲生戀著耶？
In this way the Bodhisattva remained mindful of the body as something that must be left behind. The divine sons, who were hovering in the sky above, asked the divine son Dharmacārin: “Dear friend, what is this? Siddhārtha dawdles and keeps looking at the retinue of consorts. He even smiles and does not seem displeased. But perhaps he is like a deep ocean that cannot be fathomed? Because isn’t it true that whoever is unattached does not cling to objects? Or will he perhaps forget the promise he made when he was inspired by the gods?”
The divine son Dharmacārin replied: “Why say something like that? There is surely evidence that when he practiced awakened conduct in the past, he developed this kind of detachment. Why then would he all of a sudden become attached in this existence, which is his last?”
12.
atha khalu bhikṣavo bodhisattvaḥ kṛtaniścayaḥ saṃvejitamānaso vyavasitabuddhiḥ salīlamavilambitaṃ paryaṅkādavatīrya saṅgītiprāsāde pūrvābhimukhaḥ sthitvā dakṣiṇena pāṇinā ratnajālikāmavanāmya prāsādakoṭīgato daśanakhakṛtakarapuṭo bhūtvā sarvabuddhān samanvāhṛtya sarvabuddhebhyaśca namaskāraṃ kṛtvā gaganatalamavalokayati sma / so 'drākṣīd gaganatalagatamamarādhipatiṃ daśaśatanayanaṃ devaśatasahasraparivṛtaṃ puṣpadhūpagandhamālyavilepanacūrṇacīvarachatradhvajapatākāvataṃsakaratna - hāradāmaparigṛhītamavanatakāyaṃ bodhisattvaṃ namasyamānaṃ sthitam / caturaśca lokapālān yakṣarākṣasagandharvabhujagagaṇasaṃparivṛtān saṃnaddhadṛḍhavarmitakavacitān asidhanuśaraśaktitomaratriśūlahastān salīlaṃ maṇimukuṭavilambitacūḍān bodhisattvaṃ namasyamānān sthitān paśyati sma / candrasūryāvati devaputrau vāmadakṣiṇayoḥ pārśvayoḥ sthitāvapaśyat / puṣyaśca nakṣatrādhipatirupasthito 'bhūt /
186：爾時菩薩所作暢達其心堅住，覺意已了思惟心悅，咸來奉事，捨眾垢塵，永無恭恪，其順道訓念念安隱，淡若淨水。即從座起，心中悅豫觀察前眾，則以右手披寶交露帳，上講堂上叉其十指，念十方佛而遙禮之。觀虛空中諸天百千，皆來圍繞散華燒香，雜香[打-丁+鳥]香，衣服幡綵手執幢蓋諸供養具，曲躬作禮；見四天王、鬼神、羅剎、健沓惒等、諸龍王眾皆被鎧甲，棄不吉祥，淨諸惡行，垂珠瓔珞，稽首菩薩；日月宮殿諸天子等，住其左右，各執華香幡綵幢蓋，夜已向半。
187：爾時，菩薩即從座起，褰七寶所成羅網帷帳，安詳徐出合掌而立，正念十方一切諸佛。作是念已，即見天主釋提桓因，及四大天王、日月天子，各率所統。
1)東方提頭賴吒天王，領乾闥婆主從東而來，將無量百千乾闥婆眾，奏諸伎樂鼓舞絃歌，至迦毘羅城圍遶三匝依空而住，合掌低頭向菩薩禮。
2)南方毘婁勒叉天王，領鳩槃茶主從南而來，將無量百千鳩槃茶眾，各執寶瓶盛滿香水，至迦毘羅城圍遶三匝依空而住，合掌低頭向菩薩禮。
3)西方毘婁博叉天王，領諸龍神主從西而來，將無量百千諸大龍眾，各各手持諸雜珍寶、真珠、瓔珞，種種花香，復散香雲、花雲及諸寶雲；亦動微妙輕靡香風，至迦毘羅城圍遶三匝依空而住，合掌低頭向菩薩禮。
4)北方毘沙門天王，領夜叉主從北而來，將無量百千大夜叉眾，手捧寶珠其光照曜過於世間百千燈炬，身著鎧甲手執弓刀矛戟干戈輪矟叉弩，至迦毘羅城，圍遶三匝依空而住，合掌低頭向菩薩禮。
5)爾時，天主釋提桓因，從三十三天與其眷屬一切諸天百千萬眾，持天花鬘、末香、塗香、衣服、寶蓋、無數幢幡及以瓔珞，至迦毘羅城，圍遶三匝依空而住，合掌低頭向菩薩禮。
6)日月天子左右而至，亦齎種種供養之具依空而住，合掌低頭向菩薩禮。
7)爾時，菩薩觀見十方，仰瞻虛空及諸星宿，并覩護世四大天王、乾闥婆、鳩槃茶、諸天、龍神并夜叉等，復見天主釋提桓因，各領百千自部眷屬，前後導從遍滿虛空，弗沙之星正與月合。
8)時，諸天等發大聲言：菩薩欲求勝法今正是時，宜速出家，必定當成阿耨多羅三藐三菩提，轉大法輪。
Monks, indeed the Bodhisattva had become certain. He was filled with distaste and had made up his mind. So without any delay, he gracefully rose from his seat in the music hall and turned toward the east. With his right hand he parted the bejeweled lattice and went onto the palace roof. [F.104.b] There he folded his hands and, recalling all the buddhas, he bowed to them. When he looked up into the expanse of space, he saw Indra, the one-thousand-eyed lord of the gods, with a retinue of one hundred thousand gods, holding flowers, incense, garlands, perfumes, scented powder, garments, parasols, victory banners, flags, earrings made of flowers, and garlands made of precious stones. Bowing before him, Indra paid his respect to the Bodhisattva.
The Bodhisattva also saw the four guardians of the world together with hordes of yakṣas, demons, gandharvas, and nāgas. They all wore solid armor, corselets, and helmets. In their arms they held swords, bows and arrows, spears, javelins, and tridents. They gracefully took off their bejeweled diadems and crowns and bowed before the Bodhisattva. Then he saw two divine sons, [210] the Sun and Moon,  standing on his right and left sides. Puṣya, the chief of all constellations, was also seen standing by.
13.
ardharātriṃ ca samayaṃ saṃprāptam / dṛṣṭvā ca bodhisattvaśchandakamāmantrayate sma -
chandakā capalu mā vilambahe aśvarāja dada me alaṃkṛtam /
sarvasiddhi mama eti maṅgalā arthasiddhi dhruvamadya bheṣyate // Lal_15.30 //
atha chandaka idaṃ vacanaṃ śrutvā udvignamanā evamāha -
kva gamiṣyase vikasitabhrū kamaladala śubhalocana
nṛpasiṃha śaradindupūrṇa kumudaśaśāṅkamuditā // Lal_15.31 //
navanalinakomalavibuddhapadmavadanā
hāṭakasudhāntaravitaruṇavimalaśaśiteja /
dhṛtahutārciragnimaṇividyutatprabhojjvalitatejo /
vāraṇamattalīlagajagāmi /
govṛṣamṛgendrahaṃsakrama sukramā sucaraṇā // Lal_15.32 //
bodhisattva āha -
chandaka yasya arthiṃ mayi pūrva tyakta karacaraṇanayana /
tatha uttamāṅga tanaya bhārya priyāśca rājyadhanakanakavasana /
ratnapūrṇa gaja turagānilajavavega vikramabalāḥ // Lal_15.34 //
(Vaidya 152) śīlu mi rakṣi kṣānti paribhāvi
vīryabaladhyānaprajñānirataścāsmi bahukalpakoṭinayutā /
kiṃ tu spṛśitva bodhiśivaśāntim
jarāmaraṇapañjaraniraṣṭasattvaparimocanasya samayo 'dyupasthitu mama // Lal_15.35 //
186：1)爾時菩薩告車匿曰：車匿！速起嚴被白馬，今日人尊宜吉祥時，應當出去。2)車匿聞之心懷憂慼，淚下如雨：所行平等光明清淨，猶若師子，今欲若行願見告示。面色端正如秋月滿，顏貌和悅無有瑕短，所覺清淨猶如蓮華，音聲和雅明珠火光，眾曜晃煜寶瓔珞身。心如虛空如鹿中王，行如鴈王獨步無難，眾皆從之今欲若行。3)於是菩薩復告車匿：欲得白馬，宿本所行當致上尊；妻子恩愛，財寶重業，則是牢獄；古來遠之身所不樂，惟欲護戒、奉行忍辱，修精進力、禪定、智慧，是心所樂；從無央數億百千劫，所可奉行，志慕成道，斷生死源，智慧巍巍開化眾生，從是已來不樂榮祿，惟志大道。

187：1)佛告諸比丘：菩薩作是思惟：於今夜靜，出家時到。即就車匿，而語之言：車匿！汝宜為我被乾陟來。2)爾時，車匿既聞此言，竊自思念：今始夜半，何用乾陟？白菩薩言：內外甚安，無有急難好惡之事，不審太子何用乾陟？3)爾時，菩薩告於車匿，而說偈言：
我身已具足，一切吉祥事，當欲出家去，汝今莫違我。
於是，車匿復聞菩薩如是偈已，舉身戰掉不能自持。
4)爾時，菩薩重語車匿：我今欲為一切眾生降伏煩惱結使賊故，須彼乾陟。莫違我意，速被將來。
5)車匿是時故發大語，望使宮內皆悉聞知，白菩薩言：太子恒常無有錯謬，諸所作事必擇其時，今者何為而索乾陟？虛空諸天以神通力，令彼一切都不覺知。
6)爾時，菩薩密以偈頌，語車匿言：
車匿汝當知，我今觀此處，一切可怖畏，猶如塜墓間。
如共羅剎居，亦似疽蟲穴，又類受胎水，縱橫狼藉眠。
我見五欲苦，心意至不安，不願處此宮，於園林遊觀。
覩彼老病苦，并見於死屍，我定欲出家，汝速取乾陟。
Seeing that it was now midnight, the Bodhisattva called upon Chanda: “All the auspicious signs have come together; Without a doubt I will accomplish my wishes tonight. Chanda, don’t vacillate or delay! Ornament the king of horses and bring it bedecked to me.”
When Chanda heard these words, he felt sad and asked: “Where are you going, you who whose eyebrows are long And who has eyes as beautiful as blooming lotuses? A lion among men, with a face like the autumn moon, The moon that delights the lotuses of the night?
“Your face is like a blooming white lotus; It is as tender as a young blue lotus. Your splendor is like that of the sun, or well-purified gold; It is like the newly risen and stainless moon,
“Like the fire whose flames are fed by the sacrificial butter. Your splendor is like a blazing flash of lightning; Your invincible gait is as graceful as that of a confident elephant; You walk and place your feet beautifully, with the gait of a bull, a lion, or a swan.”
The Bodhisattva replied: “Chanda, tell me, for what purpose then Have I in the past forsaken my arms and legs and eyes? [F.105.a] I have given up my head and my beloved wife and children, My kingdom, wealth, gold, and clothes,
“Elephants and horses laden with jewels, Swift as the wind and of great power. For trillions of eons I have trained in discipline and patience, Delighting in diligence, the powers, concentration, and knowledge.
“Therefore, once I attain the auspicious peace of awakening, The time has come for me to free beings drowning in the ocean of old age and death.”
14.
chandaka āha - śrutaṃ mayā āryaputra yathā tvaṃ jātamātra eva naimittikānāṃ brāhmaṇānāmupanāmito darśanāya / taiścāsi rājñaḥ śuddhodanasyāgrato vyākṛtaḥ - deva vṛddhiste rājakulasya / āha - kimiti? te āhuḥ -
ayaṃ kumāraḥ śatapuṇyalakṣaṇo jātastavā ātmaja puṇyatejitaḥ /
ca cakravartī catudvīpaīśvaro bhaviṣyati saptadhanairupetaḥ // Lal_15.36 //
sa cetpunarlokamavekṣya duḥkhitaṃ vijahyamāntaḥpuri niṣkramiṣyati /
avāpya bodhiṃ ajarāmaraṃ padaṃ tarpeṣyate dharmajalairimāṃ prajām // Lal_15.37 //
186：1)爾時車匿聞大聖言：初生之時，天帝釋梵上帝自下，示現稽首。即時決此，王問云何？阿夷答曰：今是太子一相百福，威神光明無能逮者；若在家者為轉輪王，主四天下；若不樂世棄捐國土，作沙門者則成佛道，斷生老死，以法教化無有放逸。
187：1)是時，車匿白菩薩言：太子昔在嬰孩，相師占已而白王曰：王之太子相好具足當作轉輪聖王。2)我又曾聞世間智人修諸苦行，或不剪爪，或有倒懸，或衣以樹皮，或自拔頭髮，或受牛鹿等禁，或五熱炙身，修此苦因願求樂報，3)況復太子當為轉輪聖王統四天下、七寶具足。一切世間咸謂，太子必當得此轉輪王位。仙人所記應無虛妄，如是寶位云何棄之？4)爾時，菩薩語車匿言：昔日仙人但記為轉輪王，亦復有記當成佛道，於二記中何者為定？慎勿妄語。5)車匿言：昔日阿斯陀仙合掌而言：大王當知，王之太子必當得成阿耨多羅三藐三菩提，終不在家作輪王也。何以故？佛相明了，轉輪聖王相不明了。但諸釋種隱而勿傳，恐畏太子出家學道，不謂太子猶憶斯事。6)菩薩語言：車匿！我昔從彼兜率下生之時，在胎之時乃至出時，所有諸事悉皆不忘，況復仙人授我記莂而得忘耶？車匿！諸天復勸我言：菩薩速疾出家，定得阿耨多羅三藐三菩提，當轉法輪。是故應知，必得成佛。
[211] Chanda replied: “I have heard, my Lord, that when you were born, you were brought to the priests who are skilled in making predictions based on examining signs. They prophesied before your father, King Śuddhodana: ‘Your Majesty, your royal line will flourish.’ When King Śuddhodana inquired further, the priests replied:  “‘Your newborn son possesses a hundred marks of merit And blazes with the splendor of merit. He will become a universal monarch, ruling over the four continents, And he will possess the seven treasures.
“‘However, if he is confronted with the miseries of this world, He will abandon his retinue of consorts and leave his home. Then he will attain awakening, the state free from old age and death. He will satisfy beings with the water of the Dharma.’
15.
hanta āryaputra asti tāvadeva tadvyākaraṇaṃ nedaṃ nāsti / kiṃ tu śṛṇu tāvanmamārthakāmasya vacanam / āha - kimiti / aha - deva yasyārthe iha kecidanekavidhāni vratatapāṃsyārabhante 'jinajaṭāmakuṭacīvaravalkaladharā dīrghanakhakeśasmaśru ca, anekavidhāni kāyasyātāpanaparitāpanāni samutsahante / tīvraṃ ca vratatapamārabhante / kimiti? vayaṃ devamanuṣyasaṃpattiṃ pratilabhemahīti / sā ca saṃpattvayāryaputra pratilabdhā / idaṃ ca rājyamṛddhaṃ ca sphītaṃ ca kṣemaṃ subhikṣaṃ ramaṇīyamākīrṇabahujanamanuṣyam / imāni codyānāni varapravarāṇi nānāvidhapuṣpaphalamaṇḍitāni nānāśakunigaṇanikūjitāni / puṣkariṇyaścotpalapadmakumudapuṇḍarīkopaśobhitā haṃsamayūrakokilacakravākakroñcasārasanikūjitāḥ puṣpitasahakārāśokacampakakurabakatilakakeśarādinānādrumatīroparibaddhā nānāratnavṛkṣavāṭikāsamalaṃkṛtā aṣṭāpadavinibaddhā ratnavedikāparivṛtā ratnajālasaṃchannā yathartukālaparibhogā grīṣmavarṣāśaraddhemantasukhasaṃvāsāḥ / ime ca śaradabhranibhāḥ kailāsaparvatasadṛśā mahāprāsādā vaijayantasamā dharmasudharmakṣemasamā śokavigataprabhṛtayo vitardiniryūhatoraṇagavākṣaharmyakūṭāgāraprāsādatalasamalaṃkṛtā ratnakiṅkiṇījālasamīritāḥ / idaṃ cāryaputra antaḥpuraṃ tuṇavapaṇavavīṇāveṇusaṃpatāḍāvacarākimpalanakulasughoṣakamṛdaṅgapaṭahanṛtyagītavāditrasaṃgītisaṃprayogasuśikṣitaṃ hāsyalāsyakrīḍitaramitasukhilamadhuropacāram / tvaṃ ca deva yuvā anabhikrāntayauvano navo daharastaruṇaḥ komalaśarīraḥ śiśuḥ kṛṣṇakeśaḥ / (Vaidya 153) avikrīḍitaḥ kāmaiḥ / abhiramasva tāvadamarādhipatiriva daśaśatanayanastridaśādhipatiḥ / tataḥ paścād vṛddhībhūtā abhiniṣkramiṣyāmaḥ / tasyāṃ ca velāyāmimāṃ gāthāmabhāṣata -
ramatāṃ ca ratividhijñāṃ amarādhipatiryathā tridaśaloke /
paścādvṛddhībhūtā vratatapasaṃ ārabhiṣyāmaḥ // Lal_15.39 //
186：1)車匿白曰：唯如聖教，爾時寧聞五欲樂乎？答曰：不也！從天尊意造無量行，我生愚冥無所識知，畜養鬚髮為身作患，增益罪蓋強忍勤苦。2)菩薩告曰：諸天世人皆持香華，現在目前悉來集會，立神足力以用侍吾。3)車匿白曰：今此園觀常生花實，若干品鳥相和而鳴；其浴池中青蓮芙蓉，蓮華清淨街路平正；諸寶樹木修治莊嚴，八行交道寶交露帳，夏月快樂遊戲其中，奇巧異樂歌戲相娛，悉奉禁戒所言至誠，從太子生常順其意，不越其教；年既幼少面色光澤，頭髮正黑能可人意，惟當樂此。生世如是，何為捨去？
187：
“My Lord, there is this prophecy and it cannot be denied. But please listen to what I have to say, for I may be able to help you!”
“How so?” asked the Bodhisattva. Chanda replied: “My Lord, why is it that some people go through disciplined actions and practice austerities? They wear deerskin and tie their hair in a topknot. They wear garments made of tree bark. They let their nails, hair, and beard grow long. They take pleasure in torturing their bodies and go through various difficult torments. They take up the harshest of austerities because, as they say, they wish to attain the best among gods and humans. But you, Lord, you already possess this good fortune!
“The kingdom is prosperous, large, and peaceful, with excellent harvests. It is delightful and filled with many people. [F.105.b] Your parks are the best of the best, full of flowers and fruits and resounding with the singing of birds. There are beautiful ponds with blue, pink, and white lotus flowers, and they resound with the cries of swans, peacocks, cuckoos, wild ducks, storks, and whooper swans. There are many flowering trees growing around the lakes, such as mango, aśoka, magnolia, amaranth, and saffron trees. The parks are adorned with groves of jeweled trees that are arranged like chessboards and surrounded by jewel platforms. One sees jeweled lattices hanging everywhere. The parks can be enjoyed during any season, and they are pleasant to visit whether it is the hot season, the rainy season, autumn, or winter.
“Your palaces [212] are like the palace of Vaijayanta, wherein one finds the peace of true Dharma, and all one’s worries are gone. Since your palaces are the color of autumn clouds, they resemble Mount Kailāśa. They are adorned with verandas, arches, portals, windows, cooling terraces, and top-floor terraces. They resound with the tinkling of tiny bejeweled bells on latticed draperies.
“Your retinue of consorts is well trained. They sing songs while playing melodious music and dancing. They play tuṇas, paṇavas, flutes, lutes, wood kettledrums, reed pipes, wooden pins, cymbals, kampilas, nakalus, guitars, clay kettledrums with a good sound, and paṭahas. They attend upon you with comedy and dance—playful, enjoyable, happy, and sweet.
“And you, my Lord, are still young. You are in the prime of your life. You are a fresh and tender boy with black hair and a body like a lotus. You have not yet given yourself to the pleasures of the senses. So now enjoy yourself, like the lord of the Heaven of the Thirty-Three, the lord of the gods, the one endowed with a thousand eyes. We can always leave our homes later, once we are old.” [F.106.a]
At that moment Chanda spoke the following verse:
“You know the techniques of enjoyment, so relish them, Like the powerful lord of gods in the Heaven of the Thirty-Three! Later, when we are old, We can practice disciplined conduct and austerities!”
16.
bodhisattva āha - alaṃ chandaka / anityāḥ khalvete kāmā adhruvā aśāśvatā vipariṇāmadharmāṇaḥ pradrutāścapalā girinadīvegatulyāḥ / avaśyāyabinduvadacirasthāyina ullāpanā riktamuṣṭivadasārāḥ kadalīskandhavaddurbalā āmabhājanavadbhedanātmakāḥ śaradabhranibhāḥ kṣaṇādbhūtvā na bhavanti / acirasthāyino vidyuta iva nabhasi saviṣabhojanamiva pariṇāmaduḥkhā mālutālatevāsukhadā abhilikhitā bālabuddhibhirudakabudbudopamāḥ kṣipraṃ vipariṇāmadharmāṇaḥ / māyāmarīcisadṛśāḥ saṃjñāviparyāsasamutthitāḥ / māyāsadṛśāścittaviparyāsavidhāpitāḥ / svapnasadṛśā dṛṣṭiviparyāsaparigrahayogenātṛptikarāḥ / sāgara iva duṣpūrā lavaṇodaka iva tṛṣākarāḥ / sarpaśirovadduḥsparśanīyā mahāprapātavatparivarjitāḥ paṇḍitaiḥ / sabhayāḥ saraṇāḥ sādīnavaḥ sadoṣāḥ iti jñātvā vivarjitāḥ prājñairvigarhitā vidvadbhirjugupsitā āryairvivarjitāḥ budhaiḥ parigṛhītā abudhairniṣevitā bālaiḥ / tasyāṃ ca velāyāmimāṃ gāthāmabhāṣata -
vivarjitā sarpaśiro yathā budhaiḥ vigarhitā mīḍhaghaṭo yathāśuciḥ /
vināśakā sarvaśubhasya chandakā jñātvā hi kāmānna mi jāyate rati // Lal_15.40 //
186：1)於是菩薩復告車匿：車匿且止，是欲無常不可久保，如是別離猶如川流逝而不返；不可久保是誑惑業，猶如空拳欺於嬰孩；羸弱無固，猶如泥坏不可恃怙，如空中電須臾已滅。又此境界無有真實；愚冥之士以此為安，而見侵欺，如水上泡適起便滅；處在顛倒，亦如聚沫幻化臥夢；五樂無足，猶海吞流渴飲鹹水增其疾患；欲之無常，惟智能覺，愚人不解猶盲投谷。2)車匿當知！欲泥無淨，餓鬼、畜生由不善行，失清白品增魔境界；怨結鬪諍憂惱苦患與婬鬼會，覺者捨斷，明者遠之，達者消之；無智習之，如雜毒食，諸佛所毀，智習聖教。於是頌曰：
捨如棄惡瘡，刈之如去糞；
見斯故興欲，棄捨常快安。
187：車匿！我今寧被割截肢體、食雜毒食、入大火聚、投彼高巖，不能在家受五欲事，如是世間五欲境界，皆悉無常甚可怖畏。即說偈言：
1)我昔受五欲，今實畏苦因，
無始積愛流，猶如海難滿。
2)逐焰轉增渴，處夢未覺知，
坏器不堅牢，盛饌和諸毒。
3)浮雲必銷散，泫露無久停，
幻事惑彼心，水泡暫起滅，
4)芭蕉不堅實，虛拳誑小兒，
蛇首不可親，毒蔓終難觸。
智者當遠離，猶如避深坑。
The Bodhisattva replied: “Enough, Chanda! These sense pleasures are impermanent and unstable. They do not endure and are subject to change. Like the rapids of a mountain torrent, they quickly pass and are turbulent. Like dewdrops, they do not last. Like an empty fist that tricks a child, they have no substance. Like the core of a plantain tree, they have no strength. Like a vase of unbaked clay, they naturally break. Like autumn clouds, they appear one moment and vanish the next. Like a flash of lightning in the sky, they last for just the briefest time. Like a vessel filled with poison, they cause pain. Like poison ivy, they bring discomfort.
“The objects of desire, which are desperately craved by all those with immature minds, are like water bubbles, always changing. Like a mirage, they are caused by mistaken perception. They are like a hallucination that has come about through false thinking. Just like dreams, they cannot satisfy, since one is grasping at a false appearance. Just as it is difficult to fill the oceans, desires can never be fulfilled. Like saltwater, objects of desire only make you thirstier. Like the head of a viper, they are dangerous to touch. [213] Like a deep abyss, they are abandoned entirely by wise people. They produce anxiety, cause strife, and generate distress and faults. Knowing this, the wise ones avoid them, the clever ones deplore them, the noble ones abhor them, and the intelligent ones disparage them. Yet the ignorant embrace them, and the immature rely on them.”
At that moment he spoke the following verses: “Wise people avoid the sense pleasures like the head of a snake; They drop them like a filthy vessel filled with excrement. Chanda, since I understand that sense pleasures Destroy all virtue, I do not enjoy them.” [F.106.b]
17.
tadā chandakaḥ śalyaviddho yathā krandamānastato 'śrunetro duḥkhī evaṃ vākyamavravīt -
devā yasyārthi kecidihā tīvra nekavidhā ārabhante vratān
ajinajaṭādhara sudīrghakeśānakhā śmaśrucīrāstathā /
valkalādhāra śuṣkāṅga neke vratānāśritā
śākasyāmākagardūlabhakṣāśca omūrdhakāścāpare govratāṃ saṃśritāḥ // Lal_15.41 //
kiṃ tu vaya bhavema śreṣṭhā viśiṣṭā jage cakravartivarā lokapālāstathā /
śakra vajraṃdharā yāma devādhipā nirmitā / brahmaloke ca dhyānāsukhākāṅkṣiṇaḥ // Lal_15.42 //
tadida naravariṣṭha rājyaṃ tava sphītamṛddhaṃ subhikṣaṃ tathā ārāmodyānaprāsādaucchrepitaṃ vaijayantāsamam /
(Vaidya 154) istrigārasvayaṃ veṇuvīṇāravai gītavādyai ratī nṛtyasaṃgīti saṃyogi saṃśikṣitaṃ
bhuñja kāmānimān mā vrajā sūratā // Lal_15.43 //
bodhisattva āha -
chandaka śṛṇu yāni duḥkhāśatāmarpitā pūrvi janmāntare
bandhanā rundhanā tāḍanā tarjanā kāmahetormayā /
no ca nirviṇṇabhūt saṃskṛte mānasam // Lal_15.44 //
pramadavaśagataṃ ca mohākulaṃ dṛṣṭijālāvṛtaṃ andhabhūtaṃ purā /
ātmasaṃjñāgrahākārakā vedanāvītivṛttā ime dharma ajñānataḥ // Lal_15.45 //
saṃbhūtā capalacala 'nitya meghaiḥ samā vidyubhiḥ sadṛśāḥ /
osabindūpamā riktatucchā asārā anātmā ca śūnyasvabhāvā ime sarvaśaḥ // Lal_15.46 //
na ca mama viṣayeṣu saṃrajyate mānasaṃ
dehi me chandakā kaṇṭhakālaṃkṛtaṃ aśvarājottamam /
pūrṇa me maṅgalā ye purā cintitā
bheṣyi sarvābhibhū sarvadharmeśvaro dharmarājo muniḥ // Lal_15.46 //
chandaka āha -
imāṃ vibuddhāmbujapatralocanāṃ vicitrahārāṃ maṇiratnabhūṣitām /
ghanapramuktāmiva vidyutāṃ nabhe nopekṣase śayanagatāṃ virocatīm // Lal_15.48 //
imāṃśca veṇūn paṇavāṃ sughoṣakāṃ mṛdaṅgavaṃśāṃśca saṃgītavāditām /
cakorasorāṃ kalaviṅkanāditāṃ yathālayaṃ kinnariṇāṃ vihāsyase // Lal_15.49 //
sumanotpalāṃ vārṣikacampakāṃstathā sugandhamālāṃ guṇapuṣpasaṃcayām /
kālāgurūnuttamagandhadhūpanāṃ nopekṣase tānanulepanān varān // Lal_15.50 //
sugandhagandhāṃśca rasāṃ praṇītāṃ susādhitāṃ vyañjanabhojanāṃstathā /
(Vaidya 155) saśarkarāṃ pānarasāṃ susaṃskṛtāṃ nopekṣase deva kahiṃ gamiṣyasi // Lal_15.51 //
śīte ca uṣṇānanulepanāmbarāṃ uṣṇe ca tānuragasāracandanāṃ /
tāṃ kāśikāvastravarāmbarāṃ śubhāṃ nopekṣase deva kahiṃ gamiṣyasi // Lal_15.52 //
ime ca te (deva) kāmaguṇā hi pañca samṛddha deveṣviva devatānām /
ramasva tāvadratisaukhyaanvitaḥ tato vanaṃ yāsyati śākyapuṅgavaḥ // Lal_15.53 //
186：告車匿被馬品第十三
1)於是車匿白菩薩曰：雖曉了是不貪世榮，尚可顧意，慕念瓔珞諸寶交飾，濟脫自在不復觀察，名德遠照，絲竹衣樹音聲和雅，箜篌數千鼓眾伎樂；好施危厄，音如哀鸞，降如真陀，須曼青蓮及思夷華，馨香甘美；燒諸名香雜香塗香，甚快微妙飲食餚饌，蘇蜜石蜜百味之供，云何欲捨五樂之欲？是吾所欲猶如天上，常在永安為釋尊位。
187：
Then Chanda, wailing as if in sharp pain, with tearful eyes and stricken with agony, exclaimed the following verses: “Why do some persevere in many austerities? They wear deerskin and let their hair, beard, and nails grow long; They cover themselves in tree bark. Adhering to their practices of austerities, many have emaciated bodies.
“Some eat only vegetables, millet, and the gardūla plant. Others, who have vowed to adopt the behavior of a cow, always keep their heads down. We, however, should become the best and most distinguished in the world; We should be supreme universal monarchs and guardians of the world,
“Or vajra holders like Śakra, or the chief god in the Heaven Free from Strife, Aspiring to experience the bliss of meditation in the realm of Brahmā. Perfect Being, your kingdom is wealthy, flourishing with excellent harvests. Full of parks and palaces, it equals the Vaijayanta Palace.
“These ladies are well trained in offering pleasures, In combination with song and the melodious sounds of lutes and reed pipes. Enjoy these pleasures, my Lord! If you do not leave, you will experience great delights!”
The Bodhisattva answered: [214] “Listen, Chanda! In previous births I have endured hundreds of sufferings— Imprisonment, slavery, beatings, threats—all on account of desire. While my mind was fixed on conditioned things, I could not gain liberation.
“Under the sway of carelessness and overcome by delusion, I was blind in the past, covered with a veil of wrong views. Such views made me grasp at the notion of a self And perpetuate the experience of sensations, all due to not knowing the Dharma.
“All things move and change and are impermanent like clouds; They may be likened to a flash of lightning. They are like a dewdrop on a blade of grass, and deceptive like an empty fist; They have no essence and no self, and lack intrinsic existence in every way.
“So my mind is not attached to objects anymore. Chanda, bring me Kaṇṭhaka, well adorned, the supreme king of all horses. My auspicious aspirations from the past have been fulfilled; Overcoming everything, I will become a master of all phenomena, a king of Dharma, a sage.” [F.107.a]
Chanda replied: “Don’t you see these women with eyes like blooming lotuses, Who are adorned with garlands of many precious gems, Sparkling like a flash of lightning amid cloud banks in the sky, So beautiful as they rest on their beds?
“Or those who play such sweet-sounding flutes and cymbals, Clay drums and reed pipes, making music and song, Accompanied by the sounds of partridge, peacocks, and cuckoos? Are you going to abandon this place, which is like a city of kiṃnaras?
“Here are many flowers, such as jasmine, blue lotuses, coral jasmine, and magnolias, And fragrant garlands with masses of fine blossoms. We have perfectly scented incense made of black aloe wood, And sublime scented ointments. Do you not see all of this?
“Here you get the finest cuisine and the best dishes, With exquisite flavors, emitting superb aromas, Along with the sweetest beverages. Do you not see them, my Lord? Where will you go? [215]
“Here your garments are scented in the cold season with warming oils, And in the hot season, with sandalwood. You have beautiful, fine silken clothing; Do you not see them, my Lord? Where will you go?
“Here are the five sense pleasures, As exquisite as the divine pleasures in the god realms. Now, enjoy and revel in them with delight and bliss! Then later, Noble Lord of the Śākyas, you can retreat to the forest!”
18.
bodhisattva āha -
aparimitānanta kalpā mayā chandakā bhukta kāmāni rūpāśca śabdāśca gandhā rasā sparśa nānāvidhā /
divya ye mānuṣā no ca tṛptīrabhūt /
nṛpativarasutena aiśvarya kārāpitaṃ cātudvīpe yadā rāja bhūccakravartī samanvāgataḥ saptabhī ratnabhiḥ istrigārasya madhye gataḥ /
tridaśapatisuyāmadevādhipatyaṃ ca kārāpitaṃ yebhyaścāhaṃ cyavitvā ihābhyāgato nirmito nirmiteṣu māno ātmikā ca śriyā uttamā / bhukta pūrve mayā /
surapuri vaśavarti māreśvatvaṃ ca kārāpitaṃ
bhukta kāmāḥ samṛddhā varā no ca tṛptībhūt /
kiṃ puno adya māṃ hīnasaṃsevatastṛpti gacchedahaṃ sthānametanna saṃvidyate // Lal_15.54 //
api ca -
imu jaṃga apekṣāmyahaṃ chandakā duḥkhitaṃ śokakāntārasaṃsāramadhye sthitam / kleśavyālākule uhyamānaṃ sadā /
aśaraṇamaparāyaṇaṃ mohavidyāndhakāre jarāvyādhimṛtyūbhayaiḥ pīḍitam /
janmaduḥkhaiḥ samabhyāhataṃ vyāhataṃ śatrubhiḥ /
ahamiha samudāniyā dharmanāvaṃ mahātyāgaśīlavratakṣāntivīryābalāṃ dārusaṃbhārasaṃghātitāṃ sāramadhyāśayairvajrakaiḥ saṃgṛhītāṃ dṛḍhām / svayamahamabhiruhya nāvāmimātmāno 'vatīrya saṃsāraoghe ahaṃ tārayiṣye anantaṃ jagat /
śokasaṃsārakāntāraroṣormirāgagrahāvartavairākule dustare / eva cittaṃ mama // Lal_15.55 //
(Vaidya 156)tadātmanottīrya idaṃ bhavārṇavaṃ savairadṛṣṭigrahakleśarākṣasam /
svayaṃ taritvā ca anantakaṃ jagat sthale sthapeṣye ajarāmare śive // Lal_15.56 //
186：菩薩告曰：從無數劫棄捨此事，愛欲之本，色聲香味細滑之法；數數往返天上世間，厭樂豪貴，為轉輪王，千子七寶遊四天下，榮位無常如夢所見；處後宮中婇女之間，以用不甘，還上諸天及兜術宮，不果吾志；故捨彼來，況此弊欲而貪之乎？今自察之，住在苦惱生死眾難不淨之中，所行無度而有眾患，生老病死酷毒恐怖；積累功德每生自責，建立法船，布施、持戒、忍辱、精進、一心、智慧，心如金剛，已成大舟矣。以度生老病死四瀆之難，愁念眾生迷於貪欲欲令永安，不與欲貪使無罪害；濟諸有漏將護一切，眾邪異見令得悉度，救諸下劣使住彼岸無生老病死。
187：佛告諸比丘：菩薩說此偈已又告車匿：我亦曾作四天王天乃至六欲諸天，亦曾生彼色究竟天、非想非非想處。我憶往昔無量生中，愚癡惑亂為麁弊欲，備受眾苦打罵繫縛，損害身命死入惡道。今者於此深生厭離，正使諸天勝妙境界尚無貪染，何況躭此人間五欲生戀著耶？轉輪聖王雖得自在，終未免於生死之患。我觀世間煩惱曠野甚可怖畏，無有歸依無所恃怙，又常淪沒生死河中，憂悲險溜瞋忿奔浪，嗜欲驚洄恚恨旋洑，諸見羅剎常伺候人，我於是中繕修六度以為船筏，智為舟檝，信作堅牢，自既濟已，復當攝取一切眾生令到彼岸。
The Bodhisattva replied: “Chanda, for countless eons beyond measure, I have enjoyed the many sense pleasures of humans and gods, In the manner of forms, sounds, smells, tastes, and textures, Yet I have failed to become satisfied!
“I have been a supreme royal son, so rich in power! I have been a universal monarch, ruling over the four continents. I possessed the seven treasures, And I lived in the midst of ladies.
“I ruled over the Heaven of the Thirty-Three and the Heaven Free from Strife; I left those realms and came here. In the past I enjoyed the most sacred and superb objects Among the gods of emanations.
“I have been the lord of demons, who controls the realms of gods; I have enjoyed the best and most exquisite sense pleasures, but found no satisfaction. How then would I find satisfaction now by indulging in inferior pleasures? This is out of the question! [F.107.b]
“Moreover, Chanda, I see that this world is suffering; It is caught in the midst of cyclic existence. It is a wilderness of misery, full of afflictions and evil, Where beings are constantly swept away. [216]
“Without refuge or purpose, beings wander in the darkness of ignorance and delusion; They suffer from the terrors of old age, sickness, and death. They are assailed by the sufferings attendant upon taking birth, And they suffer the onslaughts of enemies.
“So I will now assemble the ship of Dharma. It is constructed with the strongest wood— Giving, disciplined conduct, patience, and diligence— And firmly secured by my indestructible, superior motivation.
“It is my resolve to board that ship and cross the ocean of cyclic existence. Then I will ferry innumerable beings across this ocean, This sea of suffering so hard to cross with its waves of anger, Monsters of passion, and maelstroms of enmity.
“I will cross the ocean of existence, Infested with the monsters of harmful views and the demons of affliction. Once I have ferried innumerable beings across, I will establish them on the auspicious dry land without old age or death.”
19.
tadā chandako bhūyasyā mātrayā prarudannevamāha - deva eṣa vyavasāyasya niścayaḥ?
bodhisattva āha -
śṛṇu chandaka mahya niścayaṃ mokṣasattvārtha hitārthamudyatam /
acalācalamavyayaṃ dṛḍhaṃ merurājeva yathā suduścalam // Lal_15.57 //
chandaka āha - kīdṛśa āryaputrasya niścayaḥ?
bodhisattva āha -
vajrāśaniḥ paraśuśaktiśarāśca varṣe vidyutpratānajvalitaḥ kvathitaṃ ca loham /
ādīptaśailaśikharā prapateyu mūrdhni naivā ahaṃ puna janeya gṛhābhilāṣam // Lal_15.58 //
tadā amara nabhagatāḥ kilakilā muñciṣu kusumavṛṣṭiḥ /
jaya he paramamatidharā jagati abhayadāyakā nātha // Lal_15.59 //
na rajyate puruṣavarasya mānasaṃ nabho yathā tamarajadhūmaketubhiḥ /
na lipyate viṣayasukheṣu nirmalo jale yathā navanalinaṃ samudbhavam // Lal_15.59 //
186：1)爾時車匿益悲，白菩薩言：故當住此決了進退。2)菩薩告曰：聽我決了，愍傷眾生欲度脫故，其心堅住如須彌山而不可傾。3)車匿又問：正士云何？菩薩答曰：強如金剛，所行清淨，懃修顯曜，假使大棒破壞我頂，終不退還慕於世榮。
187：是時，車匿白菩薩言：太子今者心決定耶？菩薩報於車匿，而說偈言：
車匿汝當知，我今已決定，自利利他故，起於精進心。
不動若須彌，終無能退轉，假使金剛雹，刀劍及干戈，
電火熱鐵團，墜在我頂上，終不於俗境，而生戀著心。

At that time Chanda, who now cried even harder, exclaimed: “Lord, is your resolve based on conviction?”
The Bodhisattva replied:“Chanda, listen to this about my resolve: I will strive to benefit and liberate beings! My resolve is like a mountain: immutable, unchangeable, and firm. It is as difficult to move as Meru, the king of mountains.”
Chanda then asked, “Lord, how can you be so certain?”
The Bodhisattva replied: “Even if bolts of lightning, battle-axes, spears, and arrows were to rain upon me, And if molten iron, blazing like a fork of lightning, And an erupting volcano were to drop on my head, I would never want to be a householder again!” [217]
20.

186：應時諸天在於其宮，聞此言教舉聲歎曰：善哉！善哉！而雨天華，第一最上得勝，為眾船師人中之尊，心無所著亦無恐懼，消除闇冥塵勞烟熏，無邪境界也，其心永安若堅牢船必度彼岸。
佛告比丘：寂意天子、耀淨天子，虛空中住，城中男女聞菩薩決疑如是，悉共悅豫，歎曰：善哉！皆自還去。
187：爾時，無量百千諸天，於虛空中歡喜踊躍，雨眾天華，而說頌曰：
最勝清淨如虛空，煙雲塵霧不能染，
一切境界無所著，具足善利成菩提。
At this moment the divine sons who were watching from the sky uttered cries of joy and rained down flowers, exclaiming: [F.108.a] “With a mind not attached to any object, And with compassion and love for sentient beings, May you, the one with supreme intelligence, be victorious! You are the protector who grants fearlessness to beings.
“Like the sky, which remains unattached to darkness, dust, smoke, or comets, The mind of the Supreme Being remains unattached. The Pure Being is unstained by pleasurable objects,  Just like a lotus rising up from the water.”
21.
atha khalu bhikṣavo bodhisattvasya niścayaṃ viditvā śāntamatiśca devaputro lalitavyūhaśca devaputraḥ kapilavastuni mahānagare sarvastrīpuruṣadārakadārikānāmapasvāpanamakurutām, sarvaśabdāṃścāntardhāpayāmāsatuḥ //
atha khalu bhikṣavo bodhisattvaḥ sarvaṃ nagarajanaṃ prasuptaṃ viditvā ardharātrisamayaṃ copasthitaṃ jñātvā puṣyaṃ ca nakṣatrādhipatiṃ yuktaṃ jñātvā sāṃprataṃ niṣkramaṇakāla iti jñātvā chandakamāmantrayate sma - chandaka māṃ medānīṃ khedaya / prayaccha me kaṇṭhakaṃ samalaṃkṛtya, mā ca vilambiṣṭhāḥ //
samanantarodāhṛtā ca bodhisattveneyaṃ vāk / atha tatkṣaṇameva catvāro lokapālā bodhisattvasya vacanamupaśrutya svakasvakāni ca bhavanāni gatvā bodhisattvasya pūjākarmaṇe svaiḥ svairvyūhaistvaritaṃ tvaritaṃ punarapi kapilavastumahānagaramāgacchanti sma //
(Vaidya 157) tatra dhṛtarāṣṭro mahārājo gandharvādhipatiḥ pūrvasyā diśa āgato 'bhūt sārdhamanekairgandharvakoṭiniyutaśatasahasrairnānātūryasaṃgītisaṃpravāditena / āgatya ca kapilavastumahānagaraṃ pradakṣiṇīkṛtya yathāgataḥ pūrvāṃ diśamupaniśrityāsthāt bodhisattvaṃ namasyamānaḥ //
dakṣiṇasyā diśo virūḍhako mahārājo 'bhyāgato 'bhūt sārdhamanekaiḥ kumbhāṇḍakoṭiniyutaśatasahasrairnānāmuktāhārapāṇipralambitairnānāmaṇiratnaparigṛhītairvividha - gandhodakapūrṇaghaṭaparigṛhītaiḥ / āgatya ca kapilavastumahānagaraṃ pradakṣiṇīkṛtya yathāgata eva dakṣiṇāṃ diśamupaniśrityāsthāt bodhisattvaṃ namasyamānaḥ //
paścimāyā diśo virūpākṣo mahārāja āgato 'bhūt sārdhamanekairnāgakoṭiniyutaśatasahasrairnānāmuktāhārapāṇipralambitairnānāmaṇiratnaparigṛhītairgandha - cūrṇapuṣpavarṣameghasamutthitaiśca mṛdubhiḥ sugandhibhirnānāvātaiḥ pravāyadbhiḥ / āgatya ca kapilavastumahānagaraṃ pradakṣiṇīkṛtya yathāgata eva paścimāṃ diśamupaniśrityāsthāt bodhisattvaṃ namasyamānaḥ //
uttarasyā diśaḥ kubero mahārāja āgato 'bhūt sārdhamanekairyakṣakoṭiniyutaśatasahasrairjyotīrasamaṇiratnaparigṛhītairdīpikāpāṇiparigṛhītaiśca jvalitolkāpāṇiparigṛhītairdhanurasiśaraśaktitomaratriśūlacakrakaṇayabhindipālādinānāpraharaṇaparigṛhītairdṛḍha - saṃnaddhavarbhitakavacitaiḥ / āgatya kapilavastumahānagaraṃ pradakṣiṇīkṛtya yathāgata evottarāṃ diśamupaniśrityāsthāt bodhisattvaṃ namasyamānaḥ //
śakraśca devānāmindraḥ sārdhaṃ trāyatriṃśadevairāgato 'bhūt divyapuṣpagandhamālyavilepanacūrṇacīvarachatradhvajapatākāvataṃsakābharaṇaparigṛhītaiḥ / āgatya kapilavastumahānagaraṃ pradakṣiṇīkṛtya yathāgata eva saparivāra uparyantarikṣe 'sthāt bodhisattvaṃ namaskurvan //
186：1)爾時菩薩見城中人皆悉眠寐，察欲夜半即便起立，沸星適現知時可出，即勅車匿：起被白馬揵陟。2)菩薩適宣說此言，即時四天王聞菩薩教，尋時便至迦維羅衛大城中庭住，供養菩薩。3)提頭賴吒與無數億百千揵沓和，稽首被甲冑，從東方來，住東方界，稽首菩薩，鼓眾伎樂在於虛空。4)毘留勒叉天王與無數億百千鳩刀，皆被鎧甲，從南方來，住南方界，稽首菩薩，鼓眾伎樂在於虛空。5)毘留羅叉天王與無數億百千龍俱，各垂寶瓔，從西方來，住西方界，稽首菩薩。6)北方毘沙門天王與無數億百千閱叉，手執焰光明珠威耀晃晃，身被甲冑，從北方來，住北方界，稽首菩薩。7)天帝釋梵與無數億百千諸天，手執華香雜香[打-丁+鳥]香華蓋幢幡，來住虛空，稽首菩薩。
187：於是，靜慧天子及莊嚴遊戲天子，於迦毘羅城令一切人民皆悉惽睡。爾時，菩薩告車匿言：車匿！汝今莫令我生憂憤，宜應速疾被乾陟來。
Monks, when the divine sons Śāntamati and Lalitavyūha understood the Bodhisattva’s determination, they caused all men, women, and children in the city of Kapilavastu to fall asleep. They made everything plunge into deep silence.
Monks, at that moment the Bodhisattva realized that everyone in the city was sound asleep, that the hour of midnight had come, and that the moon was in the constellation of Puṣya, the lord of constellations. He was aware that right then the time had come for him to leave home. So he told his servant: “Chanda, don’t badger me now. Instead, without any further delay, bring me my horse Kaṇṭhaka, well adorned.”
As soon as the Bodhisattva uttered these words, the four great kings left their residences. They had listened to the Bodhisattva’s words and had prepared to make offerings to him. Now they hurried quickly to the city of Kapilavastu.
King Dhṛtarāṣṭra, lord of the gandharvas, arrived from the east together with several trillion kiṃnaras playing various instruments and singing songs. As soon as Dhṛtarāṣṭra arrived, he began to circumambulate the city of Kapilavastu. Stopping in the east, from where he had arrived, he paid homage to the Bodhisattva.
The great king Virūḍhaka arrived from the south with several trillion kumbhāṇḍas holding in their hands various pearl necklaces. [218] In addition they carried various precious gems, and vases filled with different types of perfumes. [F.108.b] As soon as Virūḍhaka arrived, he also began to circumambulate the city of Kapilavastu. Stopping in the south, from where he had arrived, he paid homage to the Bodhisattva.
The great king Virūpākṣa arrived from the west with several trillion nāgas holding in their hands various necklaces made of pearls and different types of precious gems. They sent forth a gentle breeze from a rain of flowers and perfumed powders that emitted beautiful scents. When Virūpākṣa arrived, he also circumambulated the city of Kapilavastu. Stopping in the west, from where he had arrived, he paid homage to the Bodhisattva.
The great king Kubera arrived from the north with several trillion yakṣas holding in their hands precious jewels of the type called starlight. They also carried oil lamps and lighted lanterns. They held in their hands various weapons, such as bows and arrows, swords, spears, lances with two and three points, discuses, one-pointed pikes, and javelins, and they were armed with strong armor and helmets. When Kubera arrived, he also began to circumambulate the city of Kapilavastu. Then he settled in the northern direction, from where he had arrived, and paid homage to the Bodhisattva.
Thereafter Śakra, lord of the gods, arrived together with the gods from the Heaven of the Thirty-Three, bringing divine flowers, perfumes, garlands, ointments, scented powders, garments, parasols, victory banners, flags, earrings, and adornments. When he arrived there, he began to circumambulate the city of Kapilavastu.
Then he settled together with his retinue in the space above, in the same direction from which he had come, and began to pay homage to the Bodhisattva. [F.109.a]
22.
iti hi bhikṣavaśchandako bodhisattvasya vacanamupaśrutyāśrupūrṇanayano bodhisattvamevamāha - āryaputra tvaṃ ca kālajño velajñaśca samayajñaḥ / ayaṃ ca akālo 'samayo gantum / tatkimājñāpayasi iti //
bodhisattva āha - chandaka, ayaṃ sa kālaḥ /
chandaka āha - kasyāryaputra kālaḥ?
bodhisattva āha -
yattanmayā prārthitu dīrgharātraṃ sattvānamarthaṃ parimārgatā hi /
avāpya bodhiṃ ajarāmaraṃ padaṃ moce jagattasya kṣaṇo upasthitaḥ // Lal_15.60 //
(Vaidya 158)iyamatra dharmatā //
186：爾時車匿聞菩薩言，流涕交面白菩薩曰：惟賢聖子知時識義，今夜非時也。菩薩告言：今正是時。所以者何？吾從久遠長夜求願，為諸眾生顯示道跡，今可樂時當度眾生，適得閑靜。
187：是時，車匿白菩薩言：今始中夜未是行時，
Monks, when Chanda heard the Bodhisattva’s words, his eyes became filled with tears and he said: “Lord, you know the right time, the right moment, and the right occasion. However, this is not the right time and not the occasion to leave. So why do you give me the order for leaving?”
The Bodhisattva replied: “Chanda, the time has come.” [219] Then Chanda asked:
“The time for what, my Lord?” The Bodhisattva replied: “A long time ago, while seeking to benefit beings, I made the wish to liberate the world Once I attained the state of awakening beyond old age or death. Now that time has come.”
23.
tatredamucyate -
bhaumāntarīkṣāśca tathaiva pālāḥ śakraśca devādhipatiḥ sayakṣaḥ /
yāmāśca devāstuṣitāśca nirmitāḥ paranirmitodyukta tathaiva devāḥ // Lal_15.61 //
varuṇo manasvī api nāgarājā anāvataptaśca tathaiva māgaraḥ
abhiyukta te cāpyabhipūjanārthaṃ naiṣkramyakāle narapuṃgavasya // Lal_15.62 //
ye cāpi rūpāvacareṣu devāḥ praśāntacārī saha dhyānagocarāḥ /
abhiyukta te cāpyabhipūjanārthaṃ trailokyapūjyasya narottamasya // Lal_15.63 //
daśādiśo 'bhyāgata śuddhasattvāḥ sahāyakāḥ pūrvacariṃ carantaḥ /
drakṣyāmahe niṣkramaṇaṃ jinasya pūjāṃ kariṣyāmi tathānurūpām // Lal_15.64 //
sa cāpi guhyādhipatirmahātmā pradīptavajro nabhasi pratisthitaḥ /
saṃnaddhagātro balavīryavikramaḥ kareṇa guhya jvalamānu vajram // Lal_15.65 //
candraśca sūryo ubhi devaputrau pradakṣiṇaṃ vāmaku supratisthitau /
daśāṅgulī añjalibhirgṛhītvā naiṣkramyaśabdo 'nuvicārayanti // Lal_15.66 //
puṣyaśca nakṣatra sapāriṣadyo audārikaṃ nirmiṇi ātmabhāvam /
sthitvāgratastasya narottamasya manojñaghoṣābhirutaṃ pramuñcat // Lal_15.67 //
sarve 'dya siddhāḥ śubha tubhya maṅgalāḥ puṣyaśca yuktaḥ samayaśca gantum /
(Vaidya 159)
ahaṃ pi yāsyāmi tvayaiva sārdhaṃ / anuttarāyo bhava rāgasūdanaḥ // Lal_15.68 //
saṃcodakaścodayi devaputra uttiṣṭha śīghraṃ balavīryaudgataḥ /
duḥkhairhatāṃstāraya sarvasattvān naiṣkramyakālaḥ samupasthitaste // Lal_15.69 //
samāgatā devasahasrakoṭyaḥ pravarṣamāṇā kusumān manojñān /
sa cāpi paryaṅkavare niṣaṇṇo devairvṛto bhrājati dīptatejaḥ // Lal_15.70 //
186：於時頌曰：
1)天王住虛空，天帝釋亦然；炎天及兜術，無慢化自在。
2)和輪耶斯龍，海龍阿耨達；咸來欲供養，見佛時出家。
3)色界諸天人，修寂常行禪；是等來供養，三界普自歸。
4)開士十方來，等昔以造行；欲見勝出家，隨時而奉事。
5)無極大功勳，金剛常住空；被鎧力精進，心堅動海水。
6)日月諸天子，善住其左右；覩寂然出家，叉十指為禮。
7)勸喻諸天子，其大精進興；察眾苦惱法，當演清和音。
8)諸吉皆諧偶，懃恭時已到；吾亦與尊俱，無礙必善住。
9)沸星已出現，已化微妙體；力勢眾住前，皆欲共侍從。

On this topic, it is said:
1)At the time when the Supreme Being departed, All the gods were eager to present offerings. All protector gods of heaven and earth came, As did Śakra, lord of the gods, along with his following.
2)The gods of the Heaven Free from Strife, the Heaven of Joy, and the Heaven of Delighting in Emanations, And the gods of the Heaven of Making Use of Others’ Emanations all came. So did the nāga kings Varuṇa, Manasvin, Anavapta, as well as Sāgara.
3)The gods in the form realm also came, Those who always experience the peace of concentration. They were in a hurry to make offerings to the Supreme Being, Who is worthy of honor in all the three realms.
4)Also the bodhisattvas, who were his companions in past actions, Gathered there from all ten directions, saying, “Let us see the departure of the Victorious One, And make offerings to him in an appropriate manner.”
5)The great being who is lord of the guhyakas, Pradīptavajra, positioned himself in the sky above. Wearing an armor, strong, brave, and energetic, He held a blazing vajra in his hand.
6)Moon and Sun, these two divine sons, Came to stand to his right and left. They joined their palms together And reflected on the Bodhisattva’s departure.
7)The constellation Puṣya as well, with his retinue, Transformed his body in a majestic way, And stood before the noblest of men. With a delightful voice he spoke: [F.109.b]
8)“Now that Puṣya is present, this is the perfect time to leave. Tonight all your virtuous and auspicious prayers will be fulfilled; I will accompany you. As you make an end to desire, may you encounter no obstacles! [220]
9)“You have been encouraged by the divine son Sañcodaka. Now swiftly manifest your strength and courage, And liberate all beings who are oppressed by misery! Now is the right time for you to leave!”
10)Billions of gods had gathered And let a rain of ravishing flowers fall down. The Bodhisattva, for his part, sat there in the perfect cross-legged posture; Surrounded by gods, he was so beautiful, blazing with splendor.
24.
nagare istrika dārakāśca puruṣā yāścābhavan dārikāḥ
sarve te śayitā kilāntamanaso īryāpathebhyaścyutāḥ /
hasti aśvagavāśca sārikaśukāḥ kroñcā mayūrāstathā
sarve te śayitā kilāntamanasaḥ paśyanti rūpaṃ na te // Lal_15.71 //
ye cā te dṛḍhavajratomaradharā śākyaiḥ sutāḥ sthāpitāḥ
hastiaśvaratheṣu toraṇavare te cāpyavasvāpitāḥ /
rājā rājakumāra pārthivajanaḥ sarve prasuptā bhavan
api cā nārigaṇā vinagnavasanā suptā na te buddhiṣū // Lal_15.72 //
so ca brahmaruto manojñavasanaḥ kalaviṅkaghoṣasvaro
rātrau nirgata ardharātrasamaye taṃ chandakaṃ abravīt /
sādhū chandaka dehi kaṇṭhaku mama svālaṃkṛtaṃ śobhanaṃ
mā vighnaṃ kuru me dadāhi capalaṃ yadi me priyaṃ manyase // Lal_15.73 //
kva tvaṃ yāsyasi sattvasārathivarā kiṃ aśvakāryaṃ ca te
kālajñaḥ samayajña dharmacaraṇo kālo na gantu kvacit /
dvārāste pithitā dṛḍhārgalakṛtā ko dāsyate tāṃ tava /
śakreṇā manasātha cetanavaśātte dvāra muktā kṛtāḥ
dṛṣṭvā chandaka harṣito puna dukhī aśrūṇi so 'vartayī /
hā dhikko mi sahāyu kiṃ tu kurumī dhāvāmi kāṃ vā diśaṃ
ugraṃtejadhareṇa vākyu bhaṇitaṃ śakyaṃ na saṃdhāritum // Lal_15.74 //
(Vaidya 160) sā senā caturaṅginī balavatī kiṃ bhū karotīha hā
rājā rājakumāra pārthiva jano nemaṃ hi budhyanti te /
strīsaṃghaḥ śayitastathā yaśavatī osvāpitā devataiḥ
hā dhiggacchati sidhyate 'sya praṇidhiryaścintitaḥ pūrvaśaḥ // Lal_15.75 //
devāḥ koṭisahasra hṛṣṭamanasastaṃ chandakaṃ abruvan
sādhu chandaka dehi kaṇṭhakavaraṃ mā khedayī nāyakam /
bherīśaṅkhamṛdaṅgatūryanayutā devāsurairvāditā
naivedaṃ pratibudhyate puravaraṃ osvāpitaṃ devataiḥ // Lal_15.76 //
paśya chandaka antarīkṣa vimalaṃ divyā prabhā śobhate
paśya tvaṃ bahubodhisattvanayutāṃ ye pūjanāyāgatāḥ /
śakraṃ paśya śacīpatiṃ balavṛtaṃ dvārasthitaṃ bhrājate
devāṃścāpyasurāṃśca kinnaragaṇāṃ ye pūjanārthāgatāḥ // Lal_15.77 //
śrutvā chandaka devatāna vacanaṃ taṃ kaṇṭhakaṃ ālapī
eṣvāgacchati sattvasārathivaraḥ tvaṃ tāva heṣiṣyase /
so taṃ varṣikuvarṇa kāñcanakhuraṃ svālaṃkṛtaṃ kṛtvanā
upanetī guṇasāgarasya vahanaṃ rodantako durmanā // Lal_15.78 //
eṣā te varalakṣaṇā hitakarā aśvaḥ sujātaḥ śubho
gaccha sidhyatu tubhya eva praṇidhiryaścintitaḥ pūrvaśaḥ /
ye te vighnakarā vrajantu praśamaṃ āsāṃ vrataṃ sidhyatāṃ
bhavahī sarvajagasya saukhyadadanaḥ svargasya śāntyāstathā // Lal_15.79 //
sarvā kampita ṣaḍvikāra dharaṇī śayanādyadā sotthitaḥ
ārūḍhaḥ śaśipūrṇamaṇḍalanibhaṃ taṃ aśvarājottamam /
pālā pāṇiviśuddhapadmavimalā nyasayiṃsu aśvottame
śakro brahma ubhau ca tasya purato darśyanti mārgo hyayam // Lal_15.80 //
186：菩薩從座起，則住空中猶如鴈王；城中男女皆疲極寐；鳧雁鴛鴦孔雀赤觜，異類眾鳥亦疲極寐；不見眾色，象馬騎步諸釋族姓，兵仗宿衛諸師寮屬，亦皆熟寐。
爾時梵聲其音柔軟，響若哀鸞；夜已至半，重告車匿言：善哉，車匿！疾被揵陟，敬奉吾身勿復稽留。車匿重悲淚下如雨：今人中尊為欲所至，門關下鑰誰能開者？天帝念知即時開門。車匿見之心歡悅豫：乍悲乍喜誰為我伴？當作何計？復如何行？於時四神即捧馬足，其四部兵力勢難當。嗚呼大王！太子已去，何以不覺？明日俱夷當復辛苦，吉祥微妙今不現矣。
爾時菩薩思其本宿，謂車匿言：善哉，車匿！已被白馬，箜篌樂器俱時而作。車匿觀空，離垢諸天來無央數，諸菩薩眾而供養之；察天帝釋，自然開門；覩諸鬼神及阿須倫、真陀羅、摩休勒，自然開門。車匿聞諸天語，即報天言：今見菩薩衣毛為竪，猶如師子體紫金色，當將功勳等如江海。此諸天力禪思未久，以見勸許即當出去，是其本願所與吉祥，施安眾生成已道義。
187：一切宮城悉皆防衛，誰應於此開諸關鑰？時，釋提桓因以神通力令諸門戶皆自然開。車匿既覩宮城開已，傍偟愁戀轉復悲啼，作如是言：我無伴侶，此城內外所有四兵，釋種群臣王及王子，耶輸陀羅後宮婇女，一切惽睡無有知覺。今欲何去？當復語誰？太子之心決定如是，我今懇切啟請莫從，自惟無力豈能遮止。
是諸天眾於虛空中告車匿言：車匿！速疾嚴被乾陟將來，勿令菩薩心生憂惱。所以者何？汝豈不見無量百千大菩薩眾，釋提桓因及四天王、諸天龍神、乾闥婆等，各與其眾恭敬供養，光明赫奕遍照虛空。車匿聞此語已，告乾陟言：乾陟！太子今者當乘汝出。即取最上金勒寶鞍諸莊嚴具用被馬王，悲泣流淚持以奉進，讚菩薩言：伏願太子有所悕求悉皆成滿，一切障礙咸得銷除，當令世間獲安隱樂。

11)In the city, all men, women, and children Became tired and fell asleep, abandoning their chores. The horses, elephants, oxen, parrots, cranes, peacocks, and mynas Became tired and quickly slept, not noticing anything.
12)Armed with lances hard as vajra, and mounted on elephants, horses, and chariots, The Śākya youths who kept guard also fell asleep, As did the king, the princes, and the royal pages. The retinue of consorts, completely naked, were asleep and oblivious.
13)As midnight arrived, the Bodhisattva spoke to Chanda In a voice captivating like Brahmā’s and sweet as a nightingale: “Chanda, bring Kaṇṭhaka, well adorned and well groomed. Do not create obstacles and do not hesitate, if you have any affection for me.”
14)Chanda’s eyes filled with tears as he spoke to his master: “Great Charioteer, where will you go? What do you need the horse for? You know the right time and moment, and this is not the time to practice the Dharma. The gates are shut and firmly bolted, so who will open them for you?”
15)Right then Śakra opened the gate merely by the power of his mind; Chanda was thrilled at the sight, yet also sad and on the verge of tears. [221] “Oh no, what shall I do now? Who can help? To whom should I turn? [F.110.a] Śakra will only listen to the one with such invincible power.
16)“What use is this powerful army with its four divisions? The king, the princes, and the royal pages—none of them know what the Bodhisattva is doing. Yaśovatī and the retinue of consorts are in their beds, lulled to sleep by the gods. Alas! He is leaving. The vow he made in the past is now being fulfilled!”
17)Right then, billions of overjoyed gods spoke to Chanda: “Chanda, bring him the excellent horse Kaṇṭhaka. Do not disappoint our guide. The gods and demigods play their millions of drums and instruments, And still this supreme city that the gods have put to sleep does not awake!
18)“Chanda, look to the pure sky where a divine light shines so beautifully! Look at the millions of assembled bodhisattvas making offerings. Look at glorious Śakra, Śacī’s husband, who is at the gates with his army. Look at the gods, demigods, and kiṃnaras who are here making offerings!”
19)Chanda heard the gods and told the horse Kaṇṭhaka: “You must neigh now, because here comes the supreme charioteer of beings!” Then he adorned the horse’s jasmine-colored hoofs with gold. Distressed and weeping, he gave the horse to He Who Is an Ocean of Qualities, saying:
20)“You with noble marks who benefits others, here is your horse of virtuous pedigree. May all your past aspirations become fulfilled! Please proceed! May all obstacles be pacified and your desired disciplined conduct accomplished! May you grant all beings happiness, rebirth in the higher realms, and peace!” [222]
21)When the Bodhisattva rose from his seat, the earth shook in six ways; He mounted the supreme king of horses that resembled the full moon. The guardians, with their pure lotus-like hands, then lifted up the supreme horse; Śakra and Brahma went in the front, showing the way.
25.
ābhā tena pramukta acchavimalā obhāsitā medinī
sarve śānta apāya sattva sukhitā kleśairna bādhyī tadā /
puṣpā varṣiṣu tūryakoṭi raṇiṣū devāsurāstuṣṭuvuḥ
sarve kṛtva pradakṣiṇaṃ puravaraṃ gacchanti harṣānvitāḥ // Lal_15.81 //
(Vaidya 161) puravarottami devata dīnamanā upagamya gacchati mahāpuruṣe /
purataḥ sthitā karuṇadīnamanā girayā samālapati padmamukham // Lal_15.82 //
tamasākulaṃ bhuvimu sarvapuraṃ nagaraṃ na śobhati tvaya rahitam /
na mamātra kāci rati prītikarī tyaktaṃ tvayā ca yadidaṃ bhavanam // Lal_15.83 //
na punaḥ śruṇiṣyi rutu pakṣigaṇe antaḥpure madhuraveṇuravam /
maṅgalyaśabda tatha gītaravaṃ pratibodhanaṃ tava anantayaśaḥ // Lal_15.84 //
darśe na bhūyu surasiddhagaṇāṃ kurvantu pūja tava rātridivam /
ghrāyiṣyi gandha na ca divya punaḥ tvayi nirgate nihatakleśagaṇe // Lal_15.85 //
nirbhuktamālyamiva paryuṣitaṃ tyaktaṃ tvayādya bhavanaṃ hi tathā /
naṭaraṅgakalpa pratibhāyati me tvayi nirgate na bhuyu tejaśiri // Lal_15.86 //
ojo balaṃ harasi sarvapure na ca śobhate aṭavitulyamidam /
vitathaṃ ṛṣīṇa vacanādya bhutaṃ yehī viyākṛtu bhuvi cakrabalo // Lal_15.87 //
abalaṃ balaṃ bhuvimu śākyabalaṃ ucchinna vaṃśa iha rājakule /
āśā pranaṣṭa iha śākyagaṇe tvayi nirgate mahati puṇyadrume // Lal_15.88 //
ahameva tubhya gati gacchayamī yatha tvaṃ prayāsi amalā vimalā /
(Vaidya 162) api cā kṛpā karuṇa saṃjaniya vyavalokayasva bhavanaṃ tvamidam // Lal_15.89 //
vyavalokya caiva bhavanaṃ matimān madhurasvaro giramudīritavān /
nāhaṃ pravekṣi kapilasya puraṃ aprāpya jātimaraṇāntakaram // Lal_15.90 //
186：爾時其地六反震動，面滿如月從空坐起，道德名稱解心清淨；天帝毘沙門天王而在前導，放大淨光明普照天地，滅眾惡趣眾生安隱，消諸塵欲而雨眾華，億百千樂諸天[口*咨]嗟，前後導從。
有天名最上淨，在大聖前叉手自歸，舉蓮華目而啟談言：哀度眾生，甚為巍巍，本性明冥，悉以空虛，吾無所樂多所哀念。眷屬後宮不復重聞吉祥之音，其無量音今已逝矣。不覩天眾，不察最勝，不復聞香。皆以消愛欲棄塵勞山，無復眾垢，逮得究竟。本無宮殿今無欲想，奉行慈心，離眾罪蓋，無復殃舋。懷抱精神一切具足，不慕眾香，今日光光身心平等，妙如神仙。言說本來，在家聖王，令弱者強，顯真名稱，斷是王種而復亡失。無極釋姓消大福祚，願今我尊在所至趣，離垢無塵愍慈行哀，觀見宮殿妙音已逝，不復還入迦維羅衛。無有放逸，盡生死源不復坐起。經行國中惟詣佛樹，無老病死，至甘露道。
187：菩薩於此乘馬王已，初舉步時，十方大地六種震動，昇虛而行，四天大王捧承馬足，梵王帝釋開示寶路。爾時，菩薩放大光明，照燭一切無邊世界，所可度者皆得度脫，有苦眾生皆得離苦。
爾時，菩薩迴眄俯視迦毘羅城作如是言：若我從今不得盡於生死邊際，終不再見迦毘羅城，況復於中行住坐臥，爾後眾人於此起塔。
22)The pure and bright light sent forth by the Bodhisattva illumined the earth; The lower realms were pacified, and all beings were happy and free from afflictions. [F.110.b] A rain of flowers fell, millions of instruments sounded, and gods and demigods rejoiced; All of them circumambulated the city and departed filled with delight.
23)Since the Great Being was leaving, the deity of the best of cities came, feeling depressed. Appearing before the Bodhisattva, the deity spoke to his lotus face, feeling miserable and dejected: “If you leave, the city will become disturbed and steeped in darkness. If tonight you abandon your palace, there will be no joy and no happiness for me.
24)“No longer will I hear the singing of the birds, Or the sweet sound of the flute in the female quarters, Or the sound of songs with propitious lyrics, Which you, One of Infinite Fame, used to hear on waking up.
25)“No longer will I behold the assembly of divine siddhas  Who make offerings to you day and night, Nor will I be able to smell any longer the divine scents, If you, who conquers emotions, abandons this palace tonight.
26)“This palace, if abandoned by you, Will be like a withered and used garland; It will seem like an empty stage. When you are gone, all magnificence and splendor will disappear.
27)“You will take away the vitality and power from this entire city; Like a wasteland, it will shine with beauty no more. Today, disproved are the sages’ prophecies That you will be a universal monarch on earth.
28)“The might of the Śākyas on this earth will come to nothing, And the royal family line will be interrupted. The hopes of the assembly of Śākyas will be dashed entirely If you, the great tree of merit, depart. [223]
29)“Immaculate One, Faultless One, let me go with you, Wherever you wish to depart for. Yet please engender love and compassion, And take one more look at this palace!”
30)The Intelligent One looked at the palace And spoke in the sweetest voice: “Until I have made an end to birth and death, I will not return to the city of Kapilavastu.
26.
sthānāsanaṃ śayanacaṃkramaṇaṃ na kariṣyahaṃ kapilavastumukham /
yāvanna labdha varabodhi mayā ajarāmaraṃ padavaraṃ hyamṛtam // Lal_15.91 //
yadasau jagatpradhāno niṣkrāntu bodhisattvo tasyā nabhe vrajanto stavayiṃsu apsarāṇām /
eṣa maha dakṣiṇīyo eṣa maha puṇyakṣetraṃ puṇyarthikāna kṣetraṃ amṛtāphalasya dātā // Lal_15.92 //
ena bahukalpakoṭī dānadamasaṃyamenā samudānitāsya bodhiḥ sattvakaruṇāyamānā /
eṣa pariśuddhaśīlo suvrata akhaṇḍacārī na ca kāma naiva bhogāṃ prārthentu śīlarakṣī // Lal_15.93 //
eṣa sada kṣāntivādī chidyanti aṅgamaṅge na ca krodhu naiva roṣaḥ sattvaparitrāyaṇārtham /
eṣa sada vīryavanto avikhinna kalpakoṭyaḥ samudānitāsya bodhiryaṣṭā ca yakṣakoṭīḥ // Lal_15.94 //
eṣa sada dhyānadhyāyī śāntapraśāntacitto dhyāyitva sarvakleśāṃ moceṣyi sattvakoṭīḥ /
eṣo asaṅga prājñaḥ kalpairvikalpamukto kalpairvimuktacitto jinu bheṣyate svayaṃbhūḥ // Lal_15.95 //
eṣa sada maitracitto karuṇāya pāraprāpto mudito upekṣadhyāyī brāhme pathi vidhijñaḥ /
eṣo 'tidevadevo devebhi pūjanīyo śubhavimalaśuddhacitto guṇaniyutapāraprāptaḥ // Lal_15.96 //
(Vaidya 163) śaraṇaṃ bhayārditānāṃ dīpo acakṣuṣāṇāṃ layano upadrutānāṃ vaidyaścirāturāṇām /
rājeva dharmarājo indraḥ sahasranetro brahmasvayaṃbhubhūtaḥ kāyapraśabdhacitto // Lal_15.97 //
dhīraḥ prabhūtaprajño vīro viviktacittaḥ śūraḥ kileśaghātī ajitaṃjayo jitāriḥ /
siṃho bhayaprahīṇo nāgaḥ sudāntacitto ṛṣabho gaṇapradhānaḥ kṣāntaḥ prahīṇakopaḥ // Lal_15.98 //
candraḥ prabhāsayantaḥ sūryo 'vabhāsakārī
ulkā pradyotakārī sarvatamovimuktaḥ /
padmaṃ anopaliptaṃ puṣpaṃ suśīlapatraṃ
merūrakampi śāstā pṛthivī yathopajīvyo
ratanākaro akṣobhyaḥ // Lal_15.99 //
ena jitu kleśamāro ena jitu skandhamāro ena jitu mṛtyumāro nihato 'sya deva(putra)māro /
eṣa maha sārthavāho kupathapratisthitānāṃ aṣṭāṅgamārgaśreṣṭhaṃ deśeṣyate nacireṇā // Lal_15.100 //
jaramaraṇakleśaghātī tamatimiravipramukto
bhuvi divi ca saṃpraghuṣṭo jinu bheṣyate svayaṃbhūḥ /
stuta stavitu aprameyo varapuruṣarūpadhārī
yatpuṇya tvāṃ stavitvā bhoma yatha vādisiṃhaḥ // Lal_15.101 //
186：於是菩薩既出家去，為眾生故又無所行，亦無所住，不慕婇女，為得大勝，是大福田為功祚地，當行慧藥，無數億劫積累德行，布施持戒博學廣聞；菩薩慈行禁戒清淨，行無所犯，不志愛欲，忍辱仁和叚段解身不以懷恨；愍哀眾生精進無懈，無數億劫積集道業；祠祀百千，恒修禪定，心意寂然消眾塵垢，自伏其心慧無罣礙，而無想念。其心解脫濟脫億載，行慈愍哀已度無極；奉行清淨分別喜護，是為真正天中之天，應奉事之。清淨無垢，心如明珠擁護怨難，天眼無極，厄者受歸，病者為醫，在諸國生為大法王，千眼中帝照諸迷惑，身意休息興道威燿。捨心怨結，勇消眾塵，在眾最勝無能逮者；如師子步而無所畏，如龍調心降雨以時，導眾如牛以棄怨結，如月盛滿光明遠照，如日始出，猶如大炬消滅眾冥，喻如蓮華不著泥水，德香微妙不動如山，道眾瞋恨，降伏身魔、死魔、天魔；為大導師，迷失路者說八正道，不久成佛斷生老病死，度諸闇冥，療眾惡瘡，嗟歎正真不可限量，顏色光澤建立功勳，所嗟歎德令我如佛。
187：
31)“Until I have attained precious awakening, The supreme level of immortality beyond old age and dying, I will not turn my face toward Kapilavastu, [F.111.a] Whether I am standing, sitting, lying down, or walking.”
32)When the Bodhisattva, the Lord of Beings, departed, The celestial maidens traveling through the sky began to sing his praise: “He is the marvelous object of offering and a great field of merit, The field for those wishing for merit, and the giver of the fruit of immortality.
33)“Out of compassion for sentient beings, he has throughout ten million eons Trained in generosity, self-control, and restraint, and thus attained awakening. His discipline is pure, his conduct excellent, and his practice undiminished; He did not pursue pleasures and enjoyments, but observed discipline.
34)“He always spoke patiently to protect others; Even when his limbs were cut off, he was never angry or hostile. Constantly diligent for millions of eons, he never felt disheartened; Thus he has awakened and performed millions of sacrifices.
35)“Always in meditative concentration, his mind has become calm and tranquil; Since he has burned away all emotions, he will liberate millions of beings. He possesses unobstructed knowledge and is free from conceptual thinking; With a mind free from conceptuality, he will become a self-arising victor. [224]
36)“His mind is always suffused with love, and his compassion is complete; He possesses joy, equanimity, concentration, and knows the four immeasurables. He is the supreme god of gods, worthy of all gods’ worship; With his pure, stainless, and sublime mind, he perfected millions of qualities.
37)“He is a refuge for the frightened, and a lamp for the blind; He is a place of rest for the persecuted, and a physician for those long sick. He is like a king, a righteous king, like Śakra with a thousand eyes, Like the self-arisen Brahmā, pure in body and mind.
38)“He is firm with abundant knowledge, diligent and detached; [F.111.b] He is a hero because he destroyed the afflictions; undefeated, he conquers all enemies. He is fearless like a lion and gentle like an elephant; He is the leader of the herd like a perfect bull, always patient and without anger.
39)“He is bright like the moon and illuminating like the sun; He shines like a torch and glows like a star. He is unstained like a lotus, and his discipline smells sweet like a flower; This teacher is immovable like Mount Meru and provides sustenance like the earth; He is unshakable like an ocean.
40)“He has defeated the demon of the afflictions and the demon of the aggregates; He has defeated the demon of death and the demon of the divine son. He is the great leader who soon will teach the supreme, eightfold path of the noble ones To those who are established in wrong paths. [225]
41)“Free from the darkness of ignorance, he destroys old age, death, and the afflictions; He will become the self-arisen victor, famous on earth and in heaven. In the form of a supreme being, he is praised in infinite ways; Through the merit of praising you, may we become like you, the lion of speech.”
27.

186：1)於是菩薩稍進前行，覩五道神名曰奔識，住五道頭，帶劍執持弓箭，見菩薩來，釋弓投箭解劍退住，尋時稽首菩薩足下，白菩薩曰：梵天之際天王見勅，守五道路不知如之，愚不敏達惟告意旨。
2)菩薩告曰：雖主五道不知所歸；源所從來，五戒為人，十善生天，慳墮餓鬼，觝突畜生，十惡地獄，無五趣行便歸人本；不慕五趣，以無五陰三毒六衰，則是泥洹。不處生死不住泥洹，便不退轉受菩薩決。無所從生靡所不生，於諸所生悉無所生。卿持俗刀，五兵宿衛，吾執智慧無極大劍，斷五趣生死皆至本無，無終無始永安無形，奔識心解逮不退轉。無限天神皆發道心。
3)於是菩薩勇猛捨家，適出城門，迦維羅衛一切群眾知太子去，各各共談而歡悅喜。
187：

28.

186：1)俱夷明日從寐起已，遙聞眾言，覺知已去；聽大聲響即察求之，不見菩薩。宣大音響，及馬車匿。2)王心感絕自投於地，舉聲稱怨：嗚呼！一子勸化宮中，大小歡悅。捨無數眾，今為所到永絕我望，何所恃怙？四域天下當何所依？3)俱夷從床宛轉在地，自搣頭髮，斷身寶瓔：何以痛哉！是我導師依怙如天，而棄我去，用復活為？恩愛未久便復別離。淚下如雨不能自勝，嗟歎太子顏貌殊妙，心淨無垢清如深淵，內外明好莫不敬重，訓教真正靡不吉祥；咸同歸命，今捨我去為何所至？未曾放逸，不為馳騁，為天地主執正真道。釋其沐浴莊嚴天服，遠近慕路興立行業，不見菩薩無不懷慼。4)國中樹木尋時虧落，無諸華實。諸清淨地悉生塵垢無復眾好，仁尊所見，眾音伎樂柔軟聲響象馬車乘，其虛空中，莊嚴香瓶華香伎樂繒綵幡蓋，至德已逝，悉不復現。柔軟至誠第一難遇，俱夷歎息淚下交集。人中之尊，宿世積德悉達本末，欲度眾生生老病死。又彼大聖修百千德，慧不可喻。
187：1)諸比丘！是時菩薩既出宮已，宮中婇女皆悉覺悟，處處求覓不見菩薩。2)耶輸陀羅發聲大哭，婉轉于地，自拔頭髮絕身瓔珞，悲哭而言：一何痛哉！一何苦哉！我於今者何所依怙？太子棄我而去用復活為！悲啼懊惱不能自勝。3)宮女總集號叫哀戀，如魚失水，如樹斷根，悲哭之聲聞於宮外。4)是時宮女奏於父王，今夜睡寤不見太子。其當廐臣亦言：今者失彼乾陟。5)王聞此已發聲大喚，作如是言：嗚呼嗚呼！我之愛子，今何所去？作是語已悶絕躃地，傍臣即以冷水灑面良久醒悟，即喚所有防衛之臣而勅之曰：汝等諸將已自不謹致失我子，汝當為我內外分行速疾求覓，若得見者善言誘喻迎將還宮。6)是時，群臣奉王勅已，展轉相告銜命而行訪覓菩薩，諸天神力永不得見。
29.
iti hi bhikṣavo 'bhiniṣkrānto bodhisattvo 'tikramya śākyānatikramya kroḍyānatikramya mallān maineyānāmanuvaineye niga me ṣaṭsu yojaneṣu / tatra bodhisattvasya rātriprabhāto 'bhūt / tato bodhisattvo kaṇṭhakādavatīrya dharaṇītale sthitvā taṃ mahāntaṃ devanāgayakṣagandharvāsuragaruḍakinnaramahoragasaṃghaṃ visarjayati sma / visarjya cāsyaitadabhūt -imānyābharaṇāni kaṇṭhakaṃ ca chandakasya haste visarjayāmīti //
atha bodhisattvaśchandakamāmantryaitadavocat - gaccha tvaṃ chandaka, imānyābharaṇāni kaṇṭhakaṃ ca gṛhītvā nivartayasva / yatra ca pradeśe chandako nivṛttastatra caityaṃ sthāpitamabhūt / adyāpi taccaityaṃ chandakanivartanamiti jñāyate //
186：
187：1)爾時，菩薩去迦毘羅城，至彌尼國其夜已曉，所行道路過六由旬，彼諸天、龍、夜叉、乾闥婆等扈從至此，所為事畢忽然不現。2)菩薩既行至彼往古仙人苦行林中，即便下馬慰喻車匿：善哉！車匿！世間之人，或有心從而形不隨，或有形隨而心不從，汝今心形皆悉隨我。世間之人見富貴者競來奉事，覩貧賤者棄而遠之，我今捨國來至於此，唯汝一人獨能隨我。善哉！車匿！甚為希有，我今既得至閑曠處，汝便可將乾陟俱還。
Monks, once the Bodhisattva had left his home, he crossed over the lands of the Śākyas, the Kroḍyas, and the Mallas. When day broke, he had arrived six leagues away from the town of Anumaineya in the country of Maineya. There he dismounted from his horse Kaṇṭhaka and, once he was on the ground, he dismissed the great assembly of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas. Then he thought to himself: “I should entrust these ornaments and the horse Kaṇṭhaka to Chanda, and then send him back.”
So he summoned Chanda and told him, “Chanda, you should go back now. Take these ornaments and my horse Kaṇṭhaka and return to the palace.”
At the place where Chanda left the Bodhisattva in order to return home, a memorial was later built. [F.112.a] This memorial is still known today as Chanda’s Return.
30.

186：於時車匿夜送菩薩，菩薩脫身寶瓔奇珍以付車匿：持是還國，啟白父王及以舍妻，吾身棄國不慕世榮，不好天地惟道是本。若成正覺當復來還，宣是經典以法相度，使心寂靜，不慕世榮。
187：1)即自解髻取摩尼寶以付車匿，告言：車匿！汝持此寶還於宮內，奉上大王作如是言：太子今者於世間法無復希求，不為生天受五欲樂，亦非不孝，亦無瞋忿嫌恨之心，又亦不求財位封祿，但見一切眾生迷於正路沒在生死，為欲拔濟故出家耳，唯願大王勿生憂慮。2)大王！若謂我今年少未應出家，汝以我言方便諮啟，生老病死豈有定時，人雖少盛誰能獨免？往古有諸轉輪聖王，捨國求道詣於山林，無有中途還受五欲；我今私心亦復如是，若未獲得無上菩提終不還也。3)內外眷屬皆當於我有恩愛情，可以我意善為開解。4)又復脫身所著瓔珞以授車匿：汝可持此奉摩訶波闍波提，道：我為欲斷諸苦本，今故出家求滿此願，勿生憂念。5)又脫諸餘嚴身之具與耶輸陀羅，語言：人生於世愛必別離，我今為斷此諸苦故出家學道，勿以戀著橫生憂愁。6)及語宮中諸婇女等，并告釋種時年童子：我今欲破無明網故方得智明，所為事畢還當相見。

31.

186：1)車匿聞之淚下如雨，稽首作禮：人中聖慧願以告我。白馬跪地舐菩薩足。車匿白言：王及妃問，將大功勳為何所至？當報云何？2)菩薩答曰：是卿所覩復何所問。與車匿辭，菩薩悅豫，與恩愛別，辯慧無量。
187：1)是時，車匿既聞菩薩苦切之語，悲泣懊惱自投於地，作如是言：我既無力能令太子還於王宮，若我從此獨自歸者，王及姨母并諸釋種，會當瞋忿笞撻於我，詰責我言：汝將太子棄在何處？我必無辭，將何酬答？2)菩薩報言：車匿！勿為此慮。所以者何？世間若有持所愛人言語，委曲向彼陳說，克蒙眷念，或當賞錫，但莫憂也。車匿！汝疾還宮無令大王生於愁惱。3)於是，車匿從地而起，舉聲大哭，乾陟低頭前屈雙脚，舐菩薩足淚下悲鳴。4)爾時，菩薩以手摩乾陟頂而語之言：乾陟！汝所作已畢，莫復啼哭，當大報汝。
32.
(Vaidya 164) punaśca bodhisattvasyaitadabhavat - kathaṃ ca nāma cūḍā ca pravrajyā ceti / sa khaḍgena cūḍāṃ chittvā antarikṣe kṣipati sma / sā ca trāyatriṃśatā devaiḥ parigṛhītābhūt pūjārtham / adyāpi ca trāyatriṃśatsu deveṣu cūḍāmaho vartate / tatrāpi caityaṃ sthāpitamabhūt / adyāpi ca taccūḍāpratigrahaṇamiti jñāyate //
punarapi bodhisattvasyaitadabhūt - kathaṃ hi nāma pravrajyā ca kāśikāni vastrāṇi / sacedvanavāsānurūpāṇi kāṣāyāṇi vastrāṇi labheyam, śobhanaṃ syāt / atha śuddhavāsakāyikānāṃ devānāmetadabhūt - kāṣāyairbodhisattvasya kāryamiti / tatraiko devaputro divyaṃ rūpamantardhāpya lubdhakarūpeṇa kāṣāyavastraprāvṛto bodhisattvasya purato 'sthāt / atha bodhisattvastametadavocat - sacenme tvaṃ mārṣā kāṣāyāṇi vastrāṇi dadyāḥ, imāni te 'haṃ kāśikāni vastrāṇi dadyām / so 'vocat - etāni vastrāṇi tava śobhante / imāni mama / bodhisattva āha - ahaṃ tvāṃ yācāmi / tatastena lubdhakarūpiṇā devaputreṇa bodhisattvāya kāṣāyāṇi vastrāṇi dattānyabhūvan / kāśikāni gṛhṇīte sma / atha sa devaputro gauravajātastāni vastrāṇi ubhābhyāṃ pāṇibhyāṃ śirasi kṛtvā tata eva devalokamagamat teṣāṃ pūjārtham / tacchandakena dṛṣṭamabhūt / tatrāpi caityaṃ sthāpitam / adyāpi taccaityaṃ kāṣāyagrahaṇamityevaṃ jñāyate //
186：遂進前行逢兩獵師，心自念之：吾已出家不與俗同。脫身所服貿鹿皮衣，著之而去。
187：1)諸比丘！菩薩作是思惟：若不剃除鬚髮，非出家法。乃從車匿取摩尼劒，即自剃髮，既剃髮已擲置空中，時天帝釋見希有事，心大歡喜，即以天衣於空承取，還三十三天禮事供養。2)爾時，菩薩剃鬚髮已，自觀身上猶著寶衣，即復念言：出家之服不當如是。時，淨居天化作獵師，身著袈裟手持弓箭，於菩薩前默然而住。3)菩薩語獵師言：汝所著者乃是往古諸佛之服，云何著此而為罪耶？獵者言：我著袈裟以誘群鹿，鹿見此服便來近我，我因此故方得殺之。4)菩薩言：汝著袈裟專為殺害，我今若得唯求解脫。汝能與我此袈裟不？汝若與我我當與汝憍奢耶衣，汝何惜彼麁弊之服？獵師報言：善哉！仁者！如是弊衣實無所惜。即取袈裟授與菩薩。菩薩于時心生歡喜，即便與彼憍奢耶衣。5)時，淨居天以神通力，忽復本形飛上虛空，如一念頃還至梵天。菩薩見已，於此袈裟倍生殷重。爾後，眾人在此起塔。
The Bodhisattva then thought to himself: “With my hair this long, I cannot be a monk.” So he took his sword, cut off his hair, and then cast it into the air. The gods in the Heaven of the Thirty-Three collected the hair for worship. Even to this day the gods in the Heaven of the Thirty-Three celebrate this event during the Hair Festival. At this very place another memorial was built, which today is still known as Receipt of the Hair.
Again the Bodhisattva considered, “If I am to be a monk, it would not be right to wear silken garments. So it would be good if I could find some clothes suitable for living in the forest.” [226]
The gods of the pure realms then thought, “The Bodhisattva needs saffron-colored robes.” Immediately a divine son left and manifested in front of the Bodhisattva in the form of a hunter wearing saffron-colored cloth.
The Bodhisattva asked the divine son: “My friend, would you give me your saffron-colored robes? Then I will give you my silken garments.”
The divine son replied, “Your clothes already suit you well, and I am happy with what I wear.”
But the Bodhisattva insisted: “Please, I beg you.”
The divine son, still in the shape of a hunter, then gave his saffron-colored clothes to the Bodhisattva, while he himself took the Bodhisattva’s silken garments. Because the divine son was overcome with devotion to the Bodhisattva, he touched the garments to his head, holding them with both of his hands. Then he returned to the celestial world in order to render offerings and veneration to the garments there. Chanda had witnessed the exchange of clothes, and later a memorial was erected at the site. This memorial is still known today as the Memorial of Receiving the Saffron-Colored Cloth. [F.112.b]
33.
yadā ca bodhisattvena cūḍāṃ chittvā kāṣāyāṇi vastrāṇi prāvṛtāni, tasmin samaye devaputraśatasahasrā hṛṣṭāstuṣṭā udagrā āttamanasaḥ paramapramuditāḥ prītisaumanasyajātā hīhīkārakilikilāprakṣveḍitānirnādanirghoṣaśabdamakārṣuḥ / siddhārtho bho mārṣāḥ kumāraḥ pravrajitaḥ / so 'yamanuttarāṃ samyaksaṃbodhimabhisaṃbudhya dharmacakraṃ pravartayiṣyati / asaṃkhyeyāñjātidharmāṇaḥ sattvān jātyā parimocayiṣyati / yāvajjarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsebhyaḥ parimocya saṃsārasāgarāt pāramuttāryānuttare kṣeme 'bhaye 'śoke nirūpadrave śive virajase 'mṛte dharmadhātau pratiṣṭhāpayiṣyatīti / sa ca śabdaḥ śabdaparaṃparayā yāvadakaniṣṭhabhavanamabhyudgato 'bhūt //
186：
187：
When the Bodhisattva cut off his hair and put on the saffron-colored cloth, one hundred thousand gods felt joyous, pleased, and elated. Happy and delighted, they called out cries of joy and exclaimed:
“Friends, Prince Siddhārtha has left his home. Friends, Prince Siddhārtha has become a monk! He will awaken to unexcelled, perfect and complete buddhahood and will turn the wheel of the Dharma. He will liberate from birth the infinite number of beings who are born. Then he will free them from old age, death, sickness, pain, lamentation, suffering, depression, and distress, and ferry them to the other shore of the ocean of saṃsāra. He will establish them in the realm of phenomena, which is blissful, peaceful, deathless, and free from fear, suffering, [227] harm, and stain.” These words of amazement, delight, and joy resounded all the way up to the Highest Heaven.
34.

186：
187：1)于時，菩薩剃除鬚髮，身著袈裟儀容改變，作如是言：我今始名真出家也。於是發遣車匿將乾陟還，流淚盈目以別車匿。別車匿已，安詳徐步，經彼跋渠仙人苦行林中。
2)佛告諸比丘：車匿既見菩薩志意不迴，牽彼乾陟悲哀而返，爾後眾人於此起塔。3)於是車匿既辭別已，遙望菩薩，頭無天冠、身無瓔珞，種種寶服一切都無，舉手椎胸悲哀啼哭，無復冀望哽咽徘徊；乾陟悲鳴驤首局顧，瞻望躑䠱淚下交流。4)車匿于時漸到城已，譬如有人入於空宅，其城內外菀園泉林，以菩薩去皆悉枯竭。城中所有大小居人，不覩菩薩唯見車匿，並隨其後而問之言：悉達太子今在何處？5)車匿報言：太子今者，棄捨五欲獨處山林。眾人聞已怪未曾有，人人各各相視流淚，共相謂言：我等當隨大子而去，住彼山林。所以者何？離聖太子何所存活，城闕蕭條無可愛樂。
35.
tato 'ntaḥpurikābhiḥ kumāramapaśyantībhiḥ grīṣmikavārṣikahaimantikeṣu prāsādeṣvāsaneṣu ca gṛheṣu parimāgamāṇā yadā na paśyanti sma, tadā ekībhūtābhiḥ kurarībhirivotkrṛṣṭamabhūt / tatra kāścitstriyaḥ paramaśokārtā hā tātehi krandanti sma / kāścidbhrātaḥ kāścidbharta iti krandanti sma / kāściddhā nātheti krandanti sma / kāściddhā svāminniti / kāścinnānāpriyavacanapralāpaiḥ, kāścinnānākāyaparisarpikayā rudanti sma / kāścicchīrṣopakarṣikayā, kāścidanyonyamukhāvalokitayā rudanti sma / kāściccakṣuḥparivartikayā, kāścitsvavadanāni vastrairucchādya rudanti sma / kāścidūrū pāṇibhiḥ prasphoṭayantyaḥ, kāściddhṛdayaḥ, pāṇibhistāḍayantyaḥ, kāścidbāhūn pāṇibhiḥ prasphoṭayantyaḥ, kāścicchirāṃsi, kāścicchiraḥ pāṃśubhiravakirantyo rudanti sma / kāścidvikṣiptakeśyaḥ, kāścitkeśaṃ viluñcantyaḥ, kāścidūrdhvabāhavaḥ uccairutkrośanti sma / kāścinmṛgya iva digdhaviddhāḥ sahasā pradhāvantyo (Vaidya 165) rudanti sma / kāścinmārutakampitā iva kadalyaḥ pravikampyamānā rudanti sma / kāściddharaṇītale vinipatitāḥ kiṃcitprāṇāḥ, kāścijjālotkṣiptamatsyā iva pṛthivyāṃ parivartyamānā rudanti sma / kāścinmūlachinnā iva vṛkṣāḥ sahasā dharaṇītale nipatya rudanti sma //
186：
187：
When the retinue of consorts did not see the young Prince, they began to search for him in the spring, summer, and winter palaces, and in his private rooms and apartments. Unable to find him, they all began to wail like fish hawks. The ladies were overcome by extreme grief, and some cried out, “My son!” Others called out “My brother,” “My husband,” “My lord,” and “My master.” Some mumbled different tender words, while others contorted their bodies in various ways and wept. Some of the ladies plucked their hair, while others faced each other and sobbed.
Some cried with rolling eyes, and others shed tears, wiping their faces with their garments.
Some slapped their thighs with their hands, and others beat their chests. Some slapped their arms with their hands, and others beat their heads. [F.113.a] Some covered their head with dust and wept, crying out loud. Some ladies were seen disheveling their hair, others pulling it out. Some raised their arms and lamented loudly. Some ran headlong, like gazelles pierced by poisonous arrows, all the while crying. Some among them staggered about like a plantain tree shaken by the wind and sobbed. Others tossed their bodies around on the floor, as if they were just about to die, while some writhed on the ground, as if they were fish pulled from water, and cried. Others collapsed suddenly on the ground, like a tree that has been cut from its root, and wept.
36.

186：車匿取衣及寶瓔珞，牽白馬還；至遊觀園，園監見之悲喜交集，不覩辯才寂然之故。今此車匿取太子衣眾寶瓔珞及白馬還，不當復憂。
187：1)是時，車匿牽彼乾陟，并齎瓔珞及無價寶冠諸莊嚴具，將入王宮，其馬嘶聲聞於宮內。是時，摩訶波闍波提、耶輸陀羅及後宮婇女，皆來集聚共相謂言：乾陟之聲今乃不遠，將非太子迴還宮耶？2)是時車匿入宮門已，姨母及妃并諸婇女，渴望欲見爭趣宮門，唯覩車匿不見菩薩，同時啼哭問於車匿：太子今在何處，汝獨歸來？車匿答言：太子棄捨五欲為求道故，在彼山林著壞色衣剃除鬚髮。3)摩訶波闍波提聞是語已，悲泣懊惱不能自勝，發聲大哭，責車匿言：我今何負於汝，取我聖子送彼山林，猛獸毒蠱甚可怖畏，而今獨往將何所依？4)車匿言：太子付我馬王及諸寶具，逼促於我令我速還，恐畏夫人橫生愁惱。是時，宮中諸婇女等，染欲因緣故深於愛著，苦惱身心悲涕哽咽。

37.

186：
187：1)摩訶波闍波提銜淚而言：嗚呼太子！汝身本以栴檀塗拭威德光大，今者云何顦顇山野，蚊虻唼膚能安斯苦？嗚呼太子！在家之時，衣以憍奢耶衣，今者云何著麁弊服？嗚呼太子！在家之時，百品調和香潔之膳，今者云何能噉無味麁澁之食？嗚呼太子！在家之時，坐臥茵褥無非細軟，今者云何藉履荊棘能忍受之？嗚呼太子！在家之時，富貴之人盡心事汝，猶恐有失，今日云何貧賤之人或能欺汝？嗚呼太子！在家之時，端正婇女恒常娛樂恣於五欲，今者云何自放山林獨行獨住？2)摩訶波闍波提種種言詞悲哭懊惱，從地而起，重問車匿：我子當去之時，向汝何囑？我子頭髮今在誰邊，復誰剃也？車匿啼哭不能自勝，報夫人言：太子囑我，汝至宮時，再拜我母慇懃勸請，莫生憂念，道：我不久得阿耨多羅三藐三菩提，還當相見。即執寶劒自剃頭髮，擲置虛空，諸天接取將還供養。3)摩訶波闍波提重復悲泣作如是言：嗚呼太子！頭髮甚長柔軟青紺，於一毛孔一毛旋生，堪冠王冠受於王位，汝今何為割截棄擲？嗚呼太子！兩臂傭長踝不露現，行步詳雅如師子王，目如青蓮，身真金色，言音隱隱如鼓如雷，如此之人何堪修道？審其是地當有聖王，此盛德人應為其主。即說偈言：
若言此地非福處，不應生是勝德人，既現希有功德身，自當為世作聖王。

38.

186：
187：1)爾時，耶輸陀羅發聲哀哭，責車匿言：車匿！太子去時，我於彼夜睡眠惽重，不覺不知。汝將太子送在何處，今去近遠汝獨歸來？車匿！汝無利益，是我怨讐損害於我，汝作惡業今已備足，不假虛啼。車匿！此馬常時嘶聲聞於數里，當爾之夜何以寂然，今日悲鳴但增哀感？汝與乾陟俱為不善，令我無主，城邑空虛，由此乾陟及汝車匿。2)於是，車匿悲哀啼哭，報耶輸陀羅言：妃今不應瞋罵乾陟，亦復不當責及於我，我與乾陟初無過罪。所以者何？乾陟去時非無疑難，悲鳴蹋地前却不行，嘶聲徹半由旬，蹄聲聞一拘盧舍，但以諸天神力不令妃悟耳。我與乾陟有何愆過？大王先有嚴勅，一切左右善加用心守護太子，諸城門禁兵衛之人，咸著睡眠無所覺了。太子初出如日昇天，放大光明普照世界，行路之際我最引前，初出之時，我反贊助，諸城門戶自然而開，乾陟是時足不踐地，剃髮擲空貿易衣服，種種事業皆是諸天神力所為。3)爾時，耶輸陀羅苦惱逼切忽然躃地，流淚而言：苦哉苦哉！何故太子棄我而去，豈可不聞韋陀論說，古昔有王入於深山，携其妃后同修聖行。何故今日獨捨我去？車匿！太子若為生天修諸苦行，求諸天女；然彼天女何必可求，乃捨王位及棄我等。車匿！我實不願獨自生天，亦不自求人間妙樂，願與我主生生之處，恒作夫妻，還如向時受勝果報。作此語已，悲哀啼哭，又言：車匿！我主今在何處，使我無端遂同孤寡，於今已往，不衣好衣不食美食，香華瓔珞我身永絕，雖復居家恒常作於山林之想。4)耶輸陀羅以無數千言責於車匿，車匿前進諫言：大妃！莫生如是酸切懊惱。所以者何？太子出時諸天翊從，東方天王及乾闥婆主，南方天王及鳩槃茶主，西方天王及大龍主，北方天王及夜叉主，其身悉被金剛鎧甲，或執弓刀，或持矛戟，或復導前，或復隨後，梵王帝釋及日月天，皆將眷屬，欲界天子，化作摩那婆身，天人寶女無數千億皆大歡喜，將天妙華散太子上。太子觀見，不取不捨不貪不高，猶如虛空無所罣礙，我今難可一一具說。

39.
taṃ ca śabdaṃ rājā śrutvā śākyānāmantrayate sma - kimetaduccairantaḥpure śabdaḥ śrūyate? śākyā vijñāya kathayanti sma - kumāraḥ kila mahārāja antaḥpure na dṛśyate / rājā āha - kṣipraṃ nagaradvārāṇi pithayata / kumāramabhyantare mṛgayāmaḥ / te sāntarbahirmṛgayante sma / sāntarbahirmṛgayamānā na paśyanti sma //
mahāprajāpatyapi gautamī paridevamānā mahītale parivartate sma / rājānaṃ śuddhodanamevamāha kṣipraṃ māṃ mahārāja putreṇa samaṅginīṃ kuruṣveti //
tato rājā caturdiśamaśvadūtān preṣayati sma / gacchata, yāvatkumāraṃ na paśyatha, tāvanmā nivartayatha //
naimittikairvaipañcikaiśca vyākṛtamabhūt - maṅgaladvāreṇa bodhisattvo 'bhiniṣkramiṣyatīti / te maṅgaladvāreṇa gacchantaḥ paśyanti sma antarāpathi puṣpavarṣaṃ prapatitam / teṣāmetadabhūt - anena pathā kumāro 'bhinirgata iti //
te svalpamantaraṃ gatvā taṃ devaputraṃ paśyanti sma bodhisattvasya kāśikavastrāṇi śirasi kṛtvā āgacchantam / teṣāmetadabhūt - imāni khalu kumārasya kāśikavastrāṇi / mā khalvanenaiṣāṃ vastrāṇāmarthe kumāro jīvitādvyaparopitaḥ syāt / gṛhṇītainamiti / bhūyaḥ paśyanti sma / tasya pṛṣṭhataścchandakaṃ kaṇṭhakamābharaṇāni cādāyāgacchantam / tataste parasparamūcuḥ - mā tāvadbhoḥ sāhasaṃ mā kārṣṭa / eṣa chandako 'bhyāgacchati kaṇṭhakamādāya, yāvadenaṃ prakṣyāmaḥ //
te chandakaṃ paripṛcchanti sma - he chandaka, mā khalvanenaiva puruṣeṇa kāśikānāṃ vastrāṇāmarthāya kumāro jīvitādvyaparopitaḥ syāt / chandaka āha - na hyetat / api tu anena kumārāya kāṣāyāṇi vastrāṇi dattāni / kumāreṇa cāsyaitāni kāśikāni vastrāṇi dattāni / atha sa devaputrastāni vastrāṇyubhābhyāṃ pāṇibhyāṃ śirasi kṛtvā tata eva devalokamagamat teṣāṃ pūjārtham //
186：
187：
When the king heard these noises, he asked his fellow Śākyas: “What is this loud noise coming from the ladies’ apartments?” The Śākyas looked into the matter and replied: “Your Majesty, the young Prince [228] is not in the ladies’ apartments.”
The king then ordered: “Quickly close the city gates! Let us search for the Prince within the gates!” But the Prince was nowhere to be found, whether inside or outside the gates.
Mahāprajāpatī Gautamī collapsed on the ground lamenting and said to King Śuddhodana: “Your Majesty, get my son back quickly.”
The king then sent messengers on horseback into the four directions with the order: “Go, and do not come back until you have found the Prince!”
Since those who can read signs and the future had prophesied that the Bodhisattva would leave through the Gate of Auspiciousness, the messengers proceeded to this gate. There they saw that a rain of flowers had fallen on the road, and they thought, “He must have left this way.”
When they had traveled a little farther, they met the divine son who was carrying the Bodhisattva’s silken garments on his head. Again they thought: “These are the silken garments of the Prince. Can it be that he has been killed for their sake? Get hold of this man!”
However, right then they saw Chanda trailing behind the divine son, leading the horse Kaṇṭhaka and carrying the Bodhisattva’s ornaments. [F.113.b] So they said,
“Here comes Chanda with Kaṇṭhaka. Let us not act rashly but instead question him first.”
So they asked him, “Chanda, did this man kill the Prince for the sake of his silken garments?” [229]
Chanda replied: “No, not at all. This person offered the Prince his own saffroncolored clothes, and the Prince in return gave him these silken garments. That divine son then placed the garments on top of his head and returned right then to his celestial realm in order to venerate them.”
40.
evaṃ ca te bhūyaśchandakaṃ paripṛcchanti sma - tatkiṃ manyase chandaka gacchāmo vayam? śakyaḥ kumāraḥ pratinivartayitum? sa āha - mā khalu / anivartyaḥ kumāro dṛḍhavīryaparākramaḥ / evaṃ ca tenoktam - na tāvadahaṃ punarapi kapilavastumahānagaraṃ pravekṣyāmi, yāvanme nānuttarāṃ samyaksaṃbodhimabhisaṃbudhyeti / yathā ca kumāreṇoktaṃ tathaiva tadbhaviṣyati / tatkasmāt? anivartyaḥ kumāro dṛḍhavīryaparākramaḥ //
tataśchandakaḥ kaṇṭhakamābharaṇāni cādāyāntaḥpuraṃ prāvikṣat / tatastānyābharaṇāni cireṇa kālena bhadrikasya śākyakumārasya mahānāmno 'niruddhasya cābadhyanta sma / tāni mahānārāyaṇasaṃghaṭanakāyārthamanye (Vaidya 166) nārāyaṇasaṃhananā na śaknuvanti sma dhārayitum / yadā na kaścittāni dhārayituṃ śaknoti sma, tadā mahāprajāpatyā gautamyā cintitamabhūt - yāvadahamimānyābharaṇāni paśyāmi, tāvanmama hṛdaye śoko bhaviṣyati / yannvahamimānyābharaṇāni puṣkariṇyāṃ prakṣipeyamiti / tato mahāprajāpatī gautamī tānyābharaṇāni puṣkariṇyāṃ prakṣipati sma / adyāpi sā ābharaṇapuṣkariṇītyevaṃ saṃjñāyate //
186：
187：
The men questioned Chanda further: “What do you think, Chanda? Should we go after the Prince? Will we be able to make him return?”
Chanda replied: “No, you will not be able to do so. The young prince is so diligent, disciplined, and steadfast. He said that unless he awakens to perfect and complete buddhahood, he will never again enter the city of Kapilavastu. So he will not return with you. What the Prince said will happen is in fact what will happen. And why will the Prince not return? Because of his enthusiasm, discipline, and steadfastness.”
Then Chanda took the horse Kaṇṭhaka and the ornaments and went to the inner quarters. Three young Śākyas called Bhadrika, Mahānāma, and Aniruddha tried for a long time to lift the ornaments, but they were unable to. These ornaments were made for someone with a body as strong as Nārāyaṇa, and so other people were not able to wear them. When Mahāprajāpatī Gautamī saw that nobody could move the ornaments, she thought: “When I see his ornaments lying there, my heart is pierced with pain. I think it is better therefore to throw the ornaments into the pond.” So she let the ornaments be thrown into the pond, and even to this day that lake is called the Lake of the Ornaments.
41.

186：1)其王聞之與諸群臣，眷屬圍繞行至園觀，亦懷悲喜。瞿夷心望菩薩當還，不覩行來，心疑不信菩薩當去。聞車匿言，菩薩啟王及以舍妻，得佛道已乃還相見。2)王覩寶衣車匿白馬而獨來還，不見太子自投墮地：嗚呼，阿子！明曉經典，眾奇異術無不博達，今為所至棄國萬民。車匿說之，我子菩薩為何所遊？誰為開門？其諸天人供養云何？3)車匿白曰：惟王聽之！我在常處晏然臥寐，城門已閉。於時菩薩以柔軟音，告我言：車匿！疾被白馬。城中萬民時皆眠寐，悉不聞語；我時悲泣，被馬牽授。天帝開門，其四天王告勅四神，捧其馬足，諸天百千天帝釋梵以侍送之，嚴治道路校飾莊嚴，演大光明散華燒香；諸天伎樂同時俱作，踊在虛空，諸天圍繞以侍送之。去是極遠，脫衣寶瓔，及白馬遣我還國，啟王謝妃，必至成佛乃還相見，勿令愁憂。
187：1)爾時，輸檀王遙聞宮內哀哭之聲，便從自宮蒼忙而出。是時，車匿齎菩薩寶冠珠瓔繖蓋，牽彼乾陟來至王前，一一具陳頭面作禮。2)時，輸檀王既見菩薩諸莊嚴具，兼聞車匿所說言詞，失聲大喚作如是言：嗚呼嗚呼！我之愛子，一旦背我今何所去？自絕宛轉號咷而哭。3)是時，迦毘羅城所有居人，悉皆哀哭聲震天地，諸釋眷屬各各悲戀，不能自持，相視流淚，咸來諫喻扶王令坐。4)王雖暫穌，少時還絕，良久醒悟，責車匿言：汝將我子棄擲何處？車匿惶怖，白言：大王！太子棄捨五欲不染世間，慇懃切諫都無迴意，即語我言：汝莫諫我，我今不須一切欲樂，願捨國位樂此山林。
42.

186：1)於是瞿夷聞車匿言，益用悲哀抱白馬頭，以哀歎曰：太子乘汝出，何以獨來還？念前娛樂百種嗟歎，懷慼歎言，嗚呼痛哉，莫不離別，勢力堅強顏貌殊妙，在於眾中如月盛滿，相好莊嚴威神巍巍，須臾相仰便復別去。聖無等倫云何相捨？功勳難量名稱普至，咸共奉敬。聖住如山，伏諸怨敵，音聲柔軟猶如哀鸞過於梵天，積功累德無能喻者。遠近嗟歎，聖眾神仙莫不悲戀，生憐鞞樹為第一上。口演甘露音聞十方，雖在眾欲無所染著，猶如虛空，所施清淨柔軟如乳，白毫天中聖體滑澤，淳和安隱手足柔軟，嚴好巍巍猶如金色。以德嚴身莫不奉敬，在於中宮妓樂盈音。華香飲食不以為悅，心無增減。嗚呼車匿無有仁慈，將至所在而獨來還。2)瞿夷一口獨歎菩薩，無數千言重歎菩薩：導化一切云何獨去？誰復將行出此國土？何故與諸天俱？我獨辛苦。車匿無狀，挑我兩目令孤盲冥。車匿當知，一切諸佛決報父母，尚捨親近，況我賤室婇女樂乎？毒哉恩愛何一速疾，不能久在須臾間耳，慌惚不現猶如聚沫，思想所縛墮眾見網，雖依人間奄不知處；本曾說之，現行不真，安須臾間苦多無量，所願使果早成佛道。3)王勸瞿夷：人生有終合會有離，四時忽變，天地日月皆不常在。太子初生天地為動，行至七步，口自宣言：天上世間我為最尊，當度三界生老病死，令至無為。天帝來下稽首供養，四王接身置金机上，九龍浴體；未生之時豫現瑞應三十有二，阿夷相之：若在家者為轉輪王，捨家為佛所知博達，力勢無限，三界特尊無不稽顙，必當成佛度脫十方。來還不久，且自寬思勿復憂愁。王雖說是，心中隔塞，悲哀歎言。
187：
43.

186：爾時車匿，見王瞿夷所說辛苦，益悲流淚沾襟衣裳，諫言：善哉！瞿夷！願聽我言，勿得復悲。我於中夜見一城中，男女大小悉淳眠寐，百福至聖與我談語，欲使被馬。適聞其言，心中隔塞遙視尊妃，極復淳熟寐，稱揚大音而舉聲呼：速起！速起！聖尊欲去。天接音聲令沒不聞，舉脚蹹地，拍手撾鼓，無聞聲者。爾時虛空日月光光，無數億千釋梵四天，諸大尊神稽首為禮，叉十自歸供養至尊。諸鬼神、龍、閱叉、揵沓和、魃魅害鬼，其四天王神足勅鬼，奉舉馬足，散青蓮華芙蓉莖華，清淨無垢，聖百福相威光巍巍，雨眾天華地六反震動，華遍佛國。但聞天言：促促開門。門自然開，無數億天前後圍繞，咸共供養不自舉身，忽已過去。世護所說：兄弟妻子諸天部黨上及天王，志好所趣令歸佛道，不念眾惡默然不言，以能咨嗟菩薩大德。揵陟有力施暢音聲，天護軟響，揵陟負載世之大聖，速疾勿動，無有恐怖惡趣之難。世護乘汝，一心歡喜捨畜生身，不毀導師。導師光明光為一切故，汝必得度勿得展轉。復有色處，百千億天宛轉足下，見揵陟馬在於虛空乘負菩薩，嚴治塗路極好無限，作寶欄楯若干品事，燒天名香。揵陟本福，忉利諸天圍旋太子在邊，天樂自娛。瞿夷勿愁安心欣然，覩之不久，人中之上當成佛道，諸天圍遶，於夜所告皆應道法，今勿復悲。百福威曜超絕群眾，察是歡喜不當懷憂。夙夜七日歎其功勳，不能究竟。尊人出時諸天共進不可盡極，妃今利義不可稱載，曾奉事斯光顯至真聖，於是移成無極道念，妃不久亦當復成人中之上。
187：

44.

186：
187：時，輸檀王重聞車匿如是語已，流淚懊惱，語車匿言：我今窮矣，無復氣勢，手足悉折，猶如朽株，亦如大樹無有枝葉，敵境或當輕侮於我，我今單己無所能為。嗚呼我子！最勝丈夫，何故棄家違離我願？嗚呼我子！諸相滿足百福莊嚴，一一相中皆悉備具，伺諸婇女睡眠不覺，忽然而出。嗚呼我子！善巧多智，昔在宮內我無憂愁，今捨我去無復依倚。嗚呼我子！上族中生，恒為眾人之所尊重，棄捨寶位及以四方一切眷屬，單己而去，譬如白象摧折大木。我子去時，所有城門難開難閉，開閉之時其聲遠徹，云何此夜人皆不聞？必是天神令無聲響。嗚呼我子！捐捨寶位如棄涕唾，我先為汝造三時殿，調適寒暄，云何一朝棄之而去，娛樂曠野遊處山林，甘與禽獸而為伴侶？於今已往，護城諸神皆悉棄捨此城而去。嗚呼我子！愛念之心徹我骨髓，何故棄我入於山林？
45.
tatredamucyate -
niṣkrāntu śūro yada vidu bodhisattvo nagaraṃ vibuddhaṃ kapilapuraṃ samagram /
manyanti sarve śayanagato kumāro anyonya hṛṣṭāḥ pramudita ālabhante // Lal_15.102 //
gopā vibuddhā tatha api istrigārā śayanaṃ nirīkṣī na ca dṛśi bodhisattvam /
utkrośu mukto narapatino agāre hā vañcitāḥ smaḥ kahi gatu bodhisattvo // Lal_15.103 //
rājā śruṇitvā dharaṇitale nirasto utkrośu kṛtvā aho mama ekaputro /
so stemito hi jalaghaṭasaṃprasikto āśvāsayantī bahuśata śākiyānām // Lal_15.104 //
gopā śayāto dharaṇitale nipatya keśāṃ lunātī avaśiri bhūṣaṇāni /
aho subhāṣṭaṃ mama puri nāyakenā sarvapriyebhirnaciratu viprayogaḥ // Lal_15.105 //
rūpā surūpā vimalavicitritāṅgā acchā viśuddhā jagati priyā manāpā /
dhanyā praśastā divi bhuvi pūjanīyā kva tvaṃ gato 'si mama śayi chorayitvā // Lal_15.106 //
na pāsyi pānaṃ na ca madhu na pramādaṃ bhūmau śayiṣye jaṭamakuṭaṃ dhariṣye /
snānaṃ jahitvā vratatapa ācariṣye yāvanna drakṣye guṇadharu bodhisattvam // Lal_15.107 //
(Vaidya 167) udyāna sarve aphala apatrapuṣpā hārā viśuddhā tamarajapāṃśutulyāḥ /
veśmaṃ na śobhī aṭavi puraṃ prakāśaṃ yattena tyaktaṃ naravarapuṃgavena // Lal_15.108 //
hā gītavādyāḥ sumadhura mañjughoṣāḥ hā istrigārā vigalita bhūṣaṇābhiḥ /
hā hemajālaiḥ parisphuṭamantarikṣaṃ na bhūyu drakṣye guṇadharaviprahīṇā // Lal_15.109 //
mātṛsvasā cā paramasukṛcchraprāptā āśvāsayāti ma rudahi śākyakanye /
pūrve ca uktaṃ naravarapuṃgavena kartāsmi loke jaramaraṇātpramokṣam // Lal_15.110 //
so cā maharṣī kuśalasahasra cīrṇaḥ ṣaḍ yojanāni pratigatu rātriśeṣe /
chandasya detī hayavaru bhūṣaṇāni chandā gṛhītvā kapilapuraṃ prayāhi // Lal_15.111 //
186：
187：
1)On this topic, it is said: When the wise and courageous Bodhisattva departed from his home, The entire city of Kapilavastu awoke from its sleep. [230] Everyone thought that the young prince was still asleep in his bed; [F.114.a] Seeing one another, they felt content.
2)When Gopā and the assembly of consorts awoke, They looked at his bed but did not find the Bodhisattva there. They let out cries that reached the king’s quarters: “Alas, we have been deceived! Where did the Bodhisattva go?”
3)When the king heard that, he collapsed on the ground. He wept and cried: “Oh no, my only son!” Many hundreds of Śākyas tried to revive him, Sprinkling water from vases on him as he lay motionless.
4)Gopā had also fallen off her bed and onto the ground; She cut her hair and took off her jewelry. She exclaimed: “Before long we must separate from those we love. The Guide of Beings told me that; he made me so perfectly aware of this.
5)“Your form is so beautiful; your faultless limbs are perfect. So brilliant and pure; all beings cherish you. Praised as he who brings good fortune, you are honored in heaven and on earth. When you left my bed, where did you go?
6)“Until I see the Bodhisattva with all his good qualities again, I will not drink water, nor mead or liquor. I shall sleep on the ground and wear my matted hair in a topknot; Without bathing, I shall practice disciplined conduct and austerities. [231]
7)“In all the parks, the leaves, flowers, and fruits are gone; The brilliant white necklaces of pearl have faded and collected dust. Since the most noble being has left this fine city, The palace has lost its beauty and the city has become like a desert!
8)“Alas, the delightful singing voices! Alas, the assembly of consorts with fine jewelry! Alas, the spaces covered with golden nets! All this I shall see no more without him, who is so full of qualities.”
9)The maternal aunt, who also felt miserable, Tried to console her, saying: “Daughter of the Śākyas, do not cry. The supreme noble one among men has said in the past: ‘I will liberate this world from birth and old age.’”
10)The Great Sage, who is well trained in thousands of virtues, Traveled six leagues during the remainder of the night. He gave his fine horse and his ornaments to Chanda and said: [F.114.b] “Chanda, take these and return to the city of Kapilavastu!
46.
mātāpitaṇāṃ mama vacanena pṛcche gataḥ kumāro na ca puna śocayethā /
buddhitva bodhiṃ punarihamāgamiṣye dharmaṃ śruṇitvā bhaviṣyatha śāntacittāḥ // Lal_15.112 //
chando rudanto pratibhaṇi nāyakasya na me 'sti śaktirbalata parākramo vā /
haneyu mahyaṃ naravarajñātisaṃghāḥ chandā kva nīto guṇadharu bodhisattvo // Lal_15.113 //
mā tāhi chandā pratibhaṇi bodhisattvo tuṣṭā bhavitvā api mama jñātisaṃghāḥ /
śāstārasaṃjñā tvayi sada bhāviṣyanti premeṇa mahyaṃ tvayamapi vartiṣyante // Lal_15.114 //
chando gṛhītvā hayavaru bhūṣaṇāni udyānaprāpto naravarapuṃgavasya / (Vaidya 168)
udyānapālaḥ pramuditu vegajāto ānandaśabdaṃ pratibhaṇi śākiyānām // Lal_15.115 //
ayaṃ kumāro hayavaru chandakaśca udyānaprāpto na ca puna śocitavyo /
rājā śraṇitvā parivṛtu śākiyebhiḥ udyānaprāpto pramuditu vegajāto // Lal_15.116 //
gopā viditvā dṛḍhamati bodhisattvaṃ no cāpi harṣī na ca gira śraddadhāti /
asthānametadvinigatu yatkumāro aprāpya bodhiṃ punariha āgameyā // Lal_15.117 //
dṛṣṭvā tu rājā hayavaru chandakaṃ ca utkrośu kṛtvā dharaṇitale nirasto /
hā mahya putrā sukuśalagītavādyā kva tvaṃ gato 'si vijahiya sarvarājyam // Lal_15.118 //
sādhū bhaṇāhi vacana mameha chandā kiṃ vā prayogaḥ kva ca gatu bodhisattvaḥ /
kenātha nīto vivarita kena dvārā pūjā ca tasyā katha kṛta devasaṃghaiḥ // Lal_15.119 //
chando bhaṇātī śṛṇu mama pārthivendrā rātrau prasupte nagari sabālavṛddhe /
so mañjughoṣo mama bhaṇi bodhisattvo chandā dadāhi mama laghu aśvarājam // Lal_15.120 //
so bodhayāmi naragaṇi nārisaṃghaṃ suptā prasuptā na ca gira te śruṇanti /
so rodamāno dadi ahu aśvarājaṃ hanta vrajāhī hitakara yena kāmam // Lal_15.121 //
186：
187：
11)“Repeat the following to my parents: ‘The young Prince has left. Please do not be saddened! When he attains awakening, he will return. Then you will listen to the Dharma and find peace.’”
12)Chanda began to weep and spoke again to the Guide: [232] “Your kinfolk, the best of people, may beat me and ask, ‘Chanda, where have you taken the virtuous Bodhisattva?’ But I have no ability, fortitude, and strength.”
13)The Bodhisattva replied: “Chanda, do not be afraid. My kinfolk will be happy to see you again. They will always regard you as their teacher And love you in the same way as they loved me.”
14)Bringing the finest of horses and the ornaments, Chanda returned to the park of the noble one among men. The guard at the park, overjoyed upon seeing them, Speedily conveyed the happy news to the Śākyas:
15)“The Prince, the noble horse, as well as Chanda, Have returned to the park, so don’t worry anymore.” When the king, who was surrounded by the retinue of Śākyas, heard this, 171172  He became exhilarated and quickly went to the park.
16)But Gopā, knowing the intelligence and steadfastness of the Bodhisattva, Was not thrilled, and did not trust these words. She thought: “It is wrong to assume that the Prince returned here Before having attained awakening.”
17)When the king saw only the horse Kaṇṭhaka and Chanda, He cried out and collapsed on the ground. “Alas, my son, so talented in playing music and singing songs, Where have you gone, abandoning this kingdom? [233]
18)“Chanda, now explain to me truly, right here, Where did the Bodhisattva go, and what are his plans? Who opened the gate for him, who led him away? How did the gods make offerings to him?”
19)Chanda replied, “Powerful king, listen to me. At night, when the old and young in this city were deeply asleep, The Bodhisattva told me in a soft and gentle voice, [F.115.a] ‘Chanda, quickly bring me the king of horses.’
20)“I tried to wake up the assembly of men and ladies, But they were so sound asleep that they did not hear my words. With tears I had to bring him the king of all horses. I then told him, ‘Benefactor of Beings, go wherever you please.’
47.
śakreṇa dvārā vivarita yantrayuktāḥ pālāścatasro hayacaraṇe śiliṣṭāḥ /
ārūḍhi śūre pracalita trisahasrāḥ mārgo nabhe 'smin suvipula yena krānto // Lal_15.122 //
(Vaidya 169) ābhā pramuktā vihatatamondhakārā puṣpā patiṃsū turiyaśatā raṇiṃṣū /
devāḥ staviṃsū tathapi hi cāpsarāṇi nabhasā prayāto parivṛtu devasaṃghaiḥ // Lal_15.123 //
chando gṛhītvā hayavaru bhūṣaṇāni antaḥpure so upagatu rodamāno /
dṛṣṭvā tu gopā hayavaru chandakaṃ ca saṃmūrchayitvā dharaṇitale nirastā // Lal_15.124 //
udyukta sarvā suvipula nārisaṃghāḥ vāriṃ gṛhītvā snapayiṣu śākyakanyām /
mā haiva kālaṃ kariṣyati śokaprāptā dvābhyāṃ priyābhyāṃ bahu bhavi viprayogo // Lal_15.125 //
sthāmaṃ janitvā suduḥkhita śākyakanyā kaṇṭhe 'valambyā hayavaraaśvarāje /
anusmaritvā purimaka kāmakrīḍāṃ nānāpralāpī pralapati śokaprāptā // Lal_15.126 //
hā mahya prītijananā hā mama narapuṃgavā vimalacandramukhā /
hā mama surūparūpā hā mama varalakṣaṇā vimalatejadharā // Lal_15.127 //
hā mama aninditāṅgā sujāta anupūrvaudgatā asamā /
hā mama guṇāgradhāriṃ naramarūbhiḥ pūjitā paramakārūṇikā // Lal_15.128 //
hā mama balopapetā narāyaṇasthāmavannihataśatrugaṇā /
hā mama sumāñjaghoṣā kalaviṅkarutasvarā madhurabrahmarutā // Lal_15.129 //
hā mama anantakīrte śatapuṇyasamudgatā vimalapuṇyadharā /
hā mama anantavarṇā guṇagaṇapratimaṇḍitā ṛṣigaṇaprītikarā // Lal_15.130 //
hā mama sujātajātā lumbinivana uttame bhramaragītarute /
hā mama vighuṣṭaśabdā divi bhuvi abhipūjitā vipulajñānadrumā // Lal_15.131 //
186：
187：
21)“Śakra opened the gates that were fitted with a lock; The guardians of the world tightly held the horse’s hoofs. When the hero mounted the horse, the trichiliocosm shook; The road on which he traveled through the sky was very broad indeed.
22)“A bright light appeared, which dispelled the pitch-black darkness; Flowers fell, and the sound of hundreds of musical instruments was heard. The gods and divine maidens offered him praises As he moved through the sky surrounded by a celestial retinue.”
23)Then Chanda took the noble horse and the ornaments with him And went into the ladies’ quarters, weeping. [234] When Gopā saw Chanda and the noble horse, She fainted and collapsed on the ground.
24)Startled, the large gathering of women Brought water, washed her, and called out: “May our Śākya princess not die now! It would be too much to bear if we lost two loved ones!”
25)The dejected princess of the Śākyas gathered her strength And embraced the neck of the noble king of horses. Recalling the games of love from the past, She was overcome by sorrow and cried out:
26)“Alas, you gave me joy! Alas, noble man whose face is like the spotless moon! Alas, my most noble of men! Alas, you with excellent marks, so stainless and splendid!
27)“Alas, my wellborn man with a perfect body, Well formed and tapering, you are unequalled. Alas, my lord full of supreme qualities, Venerated by humans and gods alike and full of great compassion.
28)“Alas, my powerful man, who is as strong as Nārāyaṇa, You conquer the hordes of demons. Alas, my gentle love with a voice as sweet as Brahma’s And as soft as the sound of a nightingale. [F.115.b]
29)“Alas, my man of limitless renown, You have emerged from hundreds of virtues and have stainless merit! Alas, you are my love with glory beyond limits! Adorned with good qualities, you delight the sages!
30)“Alas, my handsome love, who was born in the sublime forest of Lumbini, Which resounds with the buzzing of bees. Alas, my dear one, renowned in heaven and on earth, You who are a revered tree of wisdom.
48.
hā mama rasārasāgrā bimboṣṭhā kamalalocanā kanakanibhā /
hā mama suśuddhadantā gokṣīratuṣārasaṃnibhasahitadantā // Lal_15.132 //
hā mama sunāsa subhrū ūrṇābhru mukhāntare sthitā vimalā /
hā mama suvṛttaskandhā cāpodara eṇeyajaṅghavṛttakaṭī // Lal_15.133 //
(Vaidya 170) hā mama gajahastorū karacaraṇaviśuddhaśobhanā tāmranakhā /
iti tasya bhūṣaṇāni puṇyehi kṛtāni pārthive prītikarā // Lal_15.134 //
ha mahya gītavādyā varapuṣpavilepanā śubhaṛtupravare /
hā mahya puṣpagandhā antaḥpuri gītavāditairharṣakarā // Lal_15.135 //
hā kaṇṭhakā sujātā mama bhartu sahāyakastvayā kva nīto /
hā chandakā nikaruṇā na bodhayasi gacchamānake naravariṣṭhe // Lal_15.136 //
gacchatyayaṃ hitakaro ekā gira tasminnantari na bhasi kasmāt /
itu adya puravarāto gacchati naradamyasārathiḥ kāruṇikaḥ // Lal_15.137 //
katha vā gato hitakaro kena ca niṣkramito itu sa rājakulāt /
katamāṃ diśāmanugato dhanyā vanagulmadevatā yāsya sakhī // Lal_15.138 //
atiduḥkha mahya chandā nidhidarśiya netrauddhṛtā cakṣudadā /
sarvairjanaiśca chandā mātāpitṛnityavarṇitā pūjaniyāḥ // Lal_15.139 //
tānapi jahitva nirgatu kiṃ punarima istrikāmaratim /
hā dhik priyairviyogo naṭaraṅgasvabhāvasaṃnibhā anityā // Lal_15.140 //
saṃjñāgraheṇa bālā dṛṣṭiviparyāsaniśritā janmacyuti /
prāgeva tena bhaṇitaṃ nāsti jarāmaraṇasaṃskṛte kāści sakhā // Lal_15.141 //
paripūryato 'sya āśā spṛśatū varabodhisamuttamāṃ drumavariṣṭhe /
186：
187：
31)“Alas, my sweet-tasting man, with lips like the bimba fruit, With eyes like a lotus and skin of golden hue. Alas, my dear one with spotless teeth, As white as cow’s milk or snow. [235]
32)“Alas, my dear one with a beautiful nose, beautiful eyebrows, And the stainless circling hair between your brows. Alas, my dear one with shoulders so well formed, With a waist like a bow, legs like a deer, and rounded hips.
33)“Alas, my man with thighs like the trunk of an elephant, With fair hands and feet, and with copper-colored nails. All these beautiful attributes were formed by your merit And delighted the king.
34)“Alas, you were my melodious song and music, And a balm obtained from exquisite flowers in the best of seasons. Alas, you were to me the scent of flowers; You brought delight to the retinue of consorts with song and music.
35)“Alas, fine Kaṇṭhaka, my husband’s companion! Where did you carry him? Alas, Chanda, don’t you have any compassion? Why did you not wake us when the best of men was leaving?
36)“Today the compassionate guide Of those who need guidance has left this noble city. Why did you not tell us That our benefactor was leaving?
37)“How did our benefactor leave? And who helped him escape from the capital? In which direction has he gone? Fortunate are the deities of the forest groves who are now his companions.
38)“Chanda, I am miserable, for I had been showed a treasure. Yet now, since it is like my eyes have been gouged, restore my sight! Chanda, the victorious ones always teach That one’s parents are to be honored.
39)“If he abandoned them, needless to mention That he would leave the pleasures of love with a woman! Alas, to separate from those we love Is like watching a play—nothing endures! [F.116.a]
40)“Because of grasping at concepts, childish beings hold mistaken views; This is why they have to take birth and die. In the past he taught that all who are conditioned by birth and death Have no friends whatsoever.
49.
buddhitva bodhivirajāṃ punarapi etū ihā puravareṃ asmin // Lal_15.142 //
chandakaḥ paramadīnamānaso gopikāya vacanaṃ śruṇitvanā /
sāśrukaṇṭha gira saṃprabhāṣate sādhu gopi niśṛṇohi me vacaḥ // Lal_15.143 //
rātriye rahasi yāmi madhyame sarvanārigaṇi saṃprasuptake /
so tadā ca śatapuṇyaudgato ālapeti mama dehi kaṇṭhakam // Lal_15.144 //
taṃ niśāmya vacanaṃ tadantaraṃ tubhya prekṣami śayāni suptikām /
uccaghoṣu ahu tatra muñcamī utthi gopi ayu yāti te priyo // Lal_15.145 //
(Vaidya 171) devatā vacanu taṃ nirodhayi eka istri napi kāci budhyate /
rodamāna samalaṃkaritvanā aśvarāju dadamī narottame // Lal_15.146 //
kaṇṭhako hiṣati ugratejasvī krośamātru svaru tasya gacchatī /
no ca kaści śṛṇute purottame devatābhi osvāpanaṃ kṛtam // Lal_15.147 //
svarṇarūpyamaṇikoṭitā mahī kaṇṭhakasya caraṇaiḥ parāhatā /
sā raṇī madhurabhīṣmaśobhanā no ca keci śṛṇuvanti mānuṣāḥ // Lal_15.148 //
puṣyayuktu abhu tasmi antare candrajyotiṣa nabhe pratisthitā /
devakoṭi gagane kṛtāñjalī onamanti śirasābhivandiṣū // Lal_15.149 //
yakṣarākṣasagaṇairupasthitā lokapāla caturo maharddhikāḥ /
kaṇṭhakasya caraṇāṃ kare nyasī padmakeśaraviśuddhanirmalam // Lal_15.150 //
so ca puṇyaśatatejaudgato āruhī kumudavarṣikopamam /
ṣaḍvikāra dharaṇī prakampitā buddhakṣetra sphuṭa ābhanirmalā // Lal_15.151 //
186：
187：
41)“So may his wishes be fulfilled and may he, Under the best of trees, attain supreme and noble awakening. When he has attained stainless awakening, May he return to this noble city!”
42)When Chanda heard Gopā’s words, He felt deeply unhappy. He said in a voice choked with tears:“Gopā, listen to my words. [236]
43)“Around midnight, when the gathering of ladies Were deeply asleep, secretly The One Elevated with Hundreds of Merits Told me to bring his horse Kaṇṭhaka.
44)“When I heard his words, I immediately looked at you, asleep on your bed, And I shouted aloud to you, Gopā, ‘Your beloved is about to leave, get up!’
45)“But the gods blocked my words, And so not even one lady awoke. Weeping, I adorned that king of horses And gave it to the most exalted among men.
46)“Kaṇṭhaka then neighed with his fierce energy, And although the sound could be heard for a mile, Nobody in our fine city heard it, Having been lulled to sleep by the gods.
47)“As the hooves of Kaṇṭhaka— Covered with gold, silver, and precious gems—struck the earth, The earth gave off a terrible and beautiful sound, And yet nobody could hear it.
48)“At that time the constellation of Puṣya had arisen, And the moon and the stars were shining in the sky. From the sky tens of millions of gods folded their hands, Bowed to him, and offered prostrations.
49)“With the assembly of yakṣas and rākṣasas in attendance, The four guardians of the world, who possess great magical power, Lifted the hooves of Kaṇṭhaka with their hands That were as spotless and pure as the anthers of a lotus flower.
50)“The Lord elevated with hundreds of merits Mounted the horse and resembled a red lotus and a jasmine flower. [F.116.b] At that time the earth shook in six different ways, And the buddha realms were pervaded with stainless light.
50.
śakra devaguruḥ śacīpatiḥ svāma dvāra vivarī tadantare /
devakoṭinayutaiḥ puraskṛto so vrajī amaranāgapūjito // Lal_15.152 //
saṃjñamātra iha jāti kaṇṭhako lokanāthu vahatī nabho 'ntare /
(Vaidya 172) devadānavagaṇā saindrikāḥ ye vahanti sugatasya gacchataḥ // Lal_15.153 //
apsarā kuśalagītavādite bodhisattvaguṇabhāṣamānikāḥ /
kaṇṭhakasya balu te dadantikāḥ muñci ghoṣu madhuraṃ manoramam // Lal_15.154 //
kaṇṭhakā vahahi lokanāyakaṃ śīghra śīghra ma janehi khedatām /
nāsti me bhayamapāyadurgatiṃ lokanāthamabhidhārayitvanā // Lal_15.155 //
ekameka abhinandate suro vāhanaṃ smi ahu lokanāyake /
no ca kiṃcidapi deśu vidyate devakoṭicaraṇairna marditam // Lal_15.156 //
paśya kaṇṭhaka nabhontare imaṃ mārgu saṃsthitu vicitraśobhanam /
ratnavedikavicitramaṇḍitaṃ divyasāravaragandhadhūpitam // Lal_15.157 //
ena kaṇṭhaka śubhena karmaṇā trāyatriṃśabhavane sunirmito /
apsarai parivṛtaḥ puraskṛto divyakāmaratibhī ramiṣyase // Lal_15.158 //
sādhu gopi ma khu bhūyu rodahī tuṣṭa bhohi paramapraharṣitā /
drakṣase nacirato narottamaṃ bodhiprāptamamaraiḥ puraskṛtam // Lal_15.159 //
ye narāḥ sukṛtakarmakārakāḥ te na gopi sada roditavyakāḥ /
so ca puṇyaśatatejaudgato harṣitavya na sa roditavyakaḥ // Lal_15.160 //
(Vaidya 173) saptarātra bhaṇabhānu gopike sā viyūha napi śakya kṣepitum /
yā viyūha abhu tatra pārthive niṣkramanti naradevapūjite // Lal_15.161 //
lābha tubhya paramā acintiyā yaṃ tyupasthitu jage hitaṃkaro /
mahya saṃjñi svakameva vartate tvaṃ hi bheṣyasi yathā narottamaḥ // Lal_15.162 //
iti //
// iti śrīlalitavistare 'bhiniṣkramaṇaparivarto nāma pañcadaśamo 'dhyāyaḥ //
186：
187：
51)“Then the god Śakra, the husband of Śacī, And the principal of all gods, opened the gates. A hundred million gods preceded the Bodhisattva, And the nāgas and gods offered him their veneration as he left.
52)“The noble Kaṇṭhaka, at a mere sign, Carried the protector of this world across the sky. Gatherings of gods and demigods, along with Śakra, Escorted the Bliss-Gone One as he was leaving.
53)“The divine maidens, so skilled in playing music, Praised the qualities of the Bodhisattva. They all gave Kaṇṭhaka strength As they sang to him in the most delightful and touching way: [237]
54)“‘Kaṇṭhaka, carry the guide of this world! Be swift and don’t feel sad! When you assist the protector of this world, You are free from the dangers of the lower realms and difficult rebirths.’
55)“Each of the gods also expressed this desire, saying: ‘I also want to carry the guide of this world.’ There was not a place to be found Not walked upon by the millions of gods, who said:
56)“‘Kaṇṭhaka, look at the path prepared for you in the sky! It is so bright and beautiful. Its bejeweled ledges are ornamented in various ways, And it is censed with divine incense based on supreme essences.
57)“‘Kaṇṭhaka, because of your meritorious deed, You will be magically reborn in the Heaven of the Thirty-Three. As divine maidens surround you and attend to you, You will delight in divine sense pleasures.’
58)“Gopā, do not shed any more tears! Be happy and rejoice! Before long you will witness the best among men attaining awakening. You will see him honored and served by the immortals.
59)“Gopā, one should never shed tears over people Who do such excellent deeds! Instead, rejoice in He Who Is Elevated by Hundreds of Splendors and Merits, And do not weep anymore!
60)“Gopā, even if I were to speak for seven days About the offerings that humans and gods arranged At the time of our King’s departure from home, I would not be able to cover it all. [F.117.a]
61)“You have served and paid respect To the One Who Benefits Beings; Thus you will find supreme and inconceivable attainment. I believe that you shall become just like him, the most noble being!” This concludes the fifteenth chapter on leaving home.
51.

186：1)王念菩薩不捨心懷，適欲請還，念：阿夷相之：在家為轉輪聖王，七寶自然，主四天下，千子勇猛；若復出家學道，必成正覺無上大聖，以七覺意寶，訓化十方三界愚冥，悟諸不覺。必不肯還。當遣侍衛供養護人。2)普召大臣諸明智眾：卿等在家長子抱孫共相娛樂，不念吾憂；吾有一子奇相聖達，十方超異，當居四天下。一旦別離入名山谷絕無人處，苦厄寒暑飢渴窮危，無能知者。擇取卿等大臣子弟五人，追而侍之，若中來還滅汝五族。3)既奉王教，入山求侍之。菩薩遂進深入名山，五人追之不能及逮，心自念言：是為逸人，行不擇路，何道之有也？若欲還歸，必滅我種，不如住此。五人所止，甘果美泉悉具滋茂，樹木豐盛悉無所乏者。
187：1)爾時，輸檀王憶念菩薩不捨晝夜，欲抑令還，復思仙人昔日有記：若在家者當為轉輪聖王，七寶自然主四天下，千子具足端正勇健，能伏怨敵；若令出家，必得阿耨多羅三藐三菩提，開化十方。定知我子必不肯還。2)普召大臣而告之曰：卿等在家皆有子息，共相娛樂目前有慰，不念吾憂，吾有一子奇相聖達，當為轉輪聖王主四天下，一旦離別入於深山窮谷絕險無人之處，飢渴寒熱令誰所悉？卿等子弟宜擇五人追而侍之，若中道還者滅卿五族。大臣奉勅即簡五人，入山求侍。3)是時，五人追不能及，心自念言：是為逸人，行不擇路何道之有？我若歸還必滅吾族，不如選可住處隨意而住。於是五跋陀羅遁於山林。

頻婆娑羅王勸受俗利品第十六
1.
(Vaidya 174) bimbisāropasaṃkramaṇaparivartaḥ ṣoḍaśaḥ /
evaṃ khalu bhikṣavaśchandako bodhisattvādhisthānena rājñaḥ śuddhodanasya gopāyāḥ śākyakanyāyāśca sarvasya cāntaḥpurasya sarvasya ca śākyagaṇasya śokavinodakathāmakārṣīt //
iti hi bhikṣavo bodhisattvo lubdhakarūpāya devaputrāya kāśikāni vastrāṇi dattvā tasya sakāśātkāṣāyāni vastrāṇi gṛhītvā svayameva pravajyāṃ lokānuvartanāmupādāya sattvānukampāyai sattvaparipācanārtham //
atha bodhisattvo yenaiva śākyā brāhmaṇyā āśramastenopasaṃkrāmat / sā bodhisattvaṃ vāsena bhaktena copanimantrayate sma / tato bodhisattvaḥ padmāyā brāhmaṇyā āśramaṃ gacchati sma / tayāpi bodhisattvo vāsena bhaktena copanimantrito 'bhūt //
tato raivatasya brahmarṣerāśramamagamat / asāvapi bodhisattvaṃ tathaivopanimantrayate sma / tathaiva rājako 'pi datṛmadaṇḍikaputro bodhisattvamupanimantrayate sma //
186：
187：1)爾時佛告諸比丘：車匿奉菩薩教，安慰大王及摩訶波闍波提、耶輸陀羅、諸釋種等，令離憂惱。為欲饒益諸眾生故，剃除鬚髮，向獵師邊，以憍奢耶衣貿易袈裟清淨法服。2)於是詣鞞留梵志苦行女人所。時彼女人，奉請菩薩明日設齋。既受請已，次往波頭摩梵志苦行女人所。時彼女人，亦請菩薩明日設齋。既受請已，復往利婆陀梵行仙人所。時彼仙人，亦請菩薩明日設齋。既受請已，復往光明調伏二仙人所，其仙亦請菩薩明日設齋。
Chapter 16 — The Visit of King Bimbisāra [B 11]
Monks, through the blessing of the Bodhisattva, Chanda told King Śuddhodana, the Śākya princess Gopā, the retinue of consorts, and everyone else among the Śākyas what had happened in order to alleviate their suffering. [238]
Monks, the Bodhisattva first gave his silken robes to a divine son in the form of a hunter, and then he donned the hunter’s saffron-colored robes. He adopted the lifestyle of a renunciate in order to act in agreement with the perception of worldly people, and also because he felt compassion for others and wished to mature them.
The Bodhisattva then went to the hermitage of a Brahmin woman called Śākī. The woman invited the Bodhisattva to stay and have a meal. Next the Bodhisattva went to the hermitage of a Brahmin woman called Padmā, who also invited the Bodhisattva to stay for a meal. Later he went to the hermitage of a sagely priest called Raivata, who offered the Bodhisattva hospitality in the same way. Likewise Rājaka, the son of Datṛmadaṇḍika, also invited him as a guest.
2.
iti hi bhikṣavo bodhisattvo 'nupūrveṇa vaiśālīṃ mahānagarīmanuprāpto 'bhut //
tena khalu punaḥ samayenārāḍaḥ kālāpo vaiśālīmupanisṛtya prativasati sma mahatā śrāvakasaṃghena sārdhaṃ tribhiḥ śiṣyaśataiḥ / sa śiṣyebhya ākiṃcanyāyatanasahavratāyai dharmaṃ deśayati sma / sa bodhisattvaṃ dūrata evāgacchantaṃ dṛṣṭvā āścaryaprāptaḥ śiṣyānāmantrayate sma - paśyata paśyata bho rūpamasyeti / te 'bruvan - evaṃ hyetatpaśyāmaḥ / enamativismayanīyam //
tato 'haṃ bhikṣavo yenārāḍaḥ kālāpastenopasaṃkramyārāḍa kālāpametadavocat - careyamahaṃ bho ārāḍe kālāpe brahmacaryam / so 'vocat - cara bho gautama tathārūpeṇa dharmākhyāne yasmin śrāddhaḥ kulaputro 'lpakṛcchreṇājñāmārādhayati //
tasya me bhikṣava etadabhūt - asti me chando 'sti vīryamasti smṛtirasti samādhirasti prajñā, yannvahameko 'pramatta ātāpī vyapakṛṣṭo vihareyaṃ tasyaiva dharmasya prāptaye sākṣātkriyāyai //
atha khalvahaṃ bhikṣavo eko 'pramatta ātāpī vyapakṛṣṭo viharannalpakṛcchreṇaivaṃ taṃ dharmamadhyavagacchan sākṣādakārṣam //
atha khalvahaṃ bhikṣavo yenārāḍaḥ kālāpastenopasaṃkramyaitadavocat - etāvadbho tvayā ārāḍa dharmo 'dhigataḥ sākṣātkṛtaḥ? so 'vocat - evametadbho gautama / tamahamavocat - mayāpi bho eṣa dharmaḥ sākṣātkṛto 'dhigataḥ / so 'vocat - tena hi bho gautama yadahaṃ dharma jānāmi, bhavānapi taṃ jānāti, yaṃ bhavān jānāti, ahamapi taṃ jānāmi / tena hyāvāmubhāvapīmaṃ śiṣyagaṇaṃ pariharāvaḥ //
iti hi bhikṣava ārāḍaḥ kālāpaḥ paramayā pūjayā māṃ pūjayati sma / antevāsiṣu ca māṃ samānārthatayā sthāpayati sma //
186：
187：1)諸比丘！菩薩次第至毘舍離城。城傍有仙，名阿羅邏，與三百弟子俱，常為弟子說無所有處定。2)時彼仙人遙見菩薩心生希有，告諸弟子：汝等應觀是勝上人。諸弟子等白仙人言：我見是人形貌端正，昔所未有，為從何來？3)比丘！我於爾時問阿羅邏言：汝所證法可得聞乎？今欲修行願為我說。仙言：瞿曇！我所證法甚深微妙，若能學者當為宣說令得修習。若有清信善男子，受我教者，皆得成就無所有處微妙之定。4)諸比丘！我聞仙人所說，作是念言：我今自有精進念定樂欲信慧，獨在一處常勤修習心無放逸，必證彼仙所得之法。於是精勤修習心不厭倦，經於少時皆已得證。既得定已往仙人所作如是言：大仙！汝唯證此，更有餘法？仙言：瞿曇！我唯得此，更無餘法。菩薩報言：如是之法我已現證。仙言：以我所證汝亦能證，我之與汝宜應共住教授弟子。5)諸比丘！是時仙人甚相尊重，即以最上微妙供具供養於我，諸學徒中以我一人為其等侶。
Monks, in this way the Bodhisattva slowly made his way to the city of Vaiśālī.
At that time Ārāḍa Kālāpa had arrived in Vaiśālī, where he resided together with a Saṅgha of listeners and three hundred students, to whom he taught the practices that actualize the state of utter absence. [F.117.b] When Ārāḍa Kālāpa saw the Bodhisattva approaching in the distance, he was amazed and told his students: “Oh, look at his figure!
”The students replied: “Yes, we see him. He is amazing.
”Monks, I walked up to where Ārāḍa Kālāpa was staying and addressed him in the following way: “Ārāḍa Kālāpa, I have come to learn spiritual practices from you.”  
Ārāḍa Kālāpa replied: “Gautama, I shall give you a teaching through which a faithful person of good family can accomplish omniscience with very little hardship.” [239]
Monks, I then thought to myself: “I have faith. I am also diligent. I am mindful and I can practice absorption. I also have knowledge. So therefore, in order to master and actualize that teaching, I will practice on my own in a solitary place, without getting distracted.
”Monks, I then practiced on my own in solitude with carefulness and diligence. And indeed, with only little hardship, I was able to understand and actualize the teaching.
Monks, I then went to Ārāḍa Kālāpa and asked him: “Ārāḍa Kālāpa, you have understood and actualized this teaching, isn’t that true?” “Yes, Gautama, indeed I have,” he replied.
I then told him: “I have also understood and actualized this teaching.
”Ārāḍa Kālāpa replied: “Well then, Gautama, whatever teaching I know, you also know. And whatever you know, I also know. So now both of us should assume patronage of the students.
”After he made that offer, Ārāḍa Kālāpa honored me with exquisite offerings and installed me as a teacher in residence, who would share his duties with him.
3.
(Vaidya 175) tasya me bhikṣava etadabhūt - ayaṃ khalvārāḍasya dharmo na nairyāṇiko na niryāti, tatkatarasya samyagduḥkhakṣayāya? yannvahamata uttari paryeṣamāṇaścareyam //
atha khalvahaṃ bhikṣavo yathābhirāmaṃ vaiśālyāṃ vihṛtya magadheṣu ca prakrānto 'bhūt / so 'haṃ magadheṣu caryāṃ caran yena māgadhakānāṃ rājagṛhaṃ nagaraṃ tadanusṛto yena ca pāṇḍavaḥ parvatarājastenopasaṃkrānto 'bhūvam / tatrāhaṃ pāṇḍave parvatarājapārśve vyāhārṣamekākyadvitīyo 'sahāyo 'nekairdevakoṭinayutaśatasahasraiḥ saṃrakṣitaḥ //
tato 'haṃ kalyameva saṃnivāsya pātracīvaramādāya tapodadvāreṇa rājagṛhaṃ mahānagaraṃ piṇḍāya prāvikṣat prāsādikenābhikrāntena pratikrāntena vyavalokitena saṃmiñjitena prasāritena prāsādikena saṃghāṭīpaṭapātracīvaradhāraṇenāvikṣiptairindriyairabahirgatena mānasena nirmitavattailapātradharavadyugamātraṃ paśyan / tatra māṃ rājagṛhakā manuṣyā dṛṣṭvā vismitā abhūvan - kiṃ svidayaṃ brahmā bhaviṣyati śakro devānāmindra āhosvidvaiśravaṇo āhosvitkiṃcidgiridaivatam //
186：
187：比丘！我時思惟：仙人所說非能盡苦，何法能為離苦之因？即於彼時出毘舍離城漸次遊行，往摩伽陀國王舍大城，入靈鷲山獨住一處，常為無量百千諸天之所守護，晨旦著衣執持應器，從溫泉門入王舍城次第乞食。行步詳雅諸根寂然，觀前五肘心無散亂，城中諸人見菩薩來心生希有，咸作是言：此是何人？為是山神，為是梵王，為是帝釋，為是四天王耶？
Monks, I then thought to myself: “Ārāḍa’s teaching does not bring freedom. It would not bring total freedom from suffering for either of us. So now I must depart and search for a better practice.” [F.118.a]
Monks, since I had now stayed in Vaiśālī for as long as I found enjoyable, I proceeded to the country of Magadha and found my way to Rājagṛha, the capital city of that country. Once there I took up residence at Pāṇḍava, the king of mountains, where I stayed on its slope alone in solitude without any company. At that time many trillions of gods protected me. [240]
One morning I dressed in the skirt and robes of a mendicant and, holding my offering bowl, I went into the city of Rājagṛha through the Gate of Warm Water and started my alms round. I looked ahead and to both sides and proceeded in a gracious manner, moving my limbs with elegance. I carried the skirt, the offering bowl, and the monk’s robes in a very beautiful manner. My senses were undistracted and my mind was not diverted by outer events. Like an image of someone who is carrying a vase filled with oil, I looked ahead at a distance of six feet.
When the people of Rājagṛha saw me, they were amazed and thought: “Goodness, is that Brahmā? Or perhaps Śakra, king of the gods, or Vaiśravaṇa? Or is it some kind of mountain god?
4.
tatredamucyate -
atha vimaladharo hyanantatejo svayamiha pravrajiyāna bodhisattvaḥ /
śāntamanu dānta īryavanto viharati pāṇḍavaśailarājapārśve // Lal_16.1 //
rajani vigatu jñātva bodhisattvaḥ paramasudarśaniyaṃ nivāsayitvā /
pātra pratigṛhīya nīcamāno praviśati rājagṛhaṃ sapiṇḍapātram // Lal_16.2 //
kanakamiva sudhātujātarūpaṃ kavacitu lakṣaṇatriṃśatā dvibhiśca /
naragaṇa tatha nāri prekṣamāṇo na ca bhavate kvaci tṛpti darśanena // Lal_16.3 //
vīthi racita ratnavastradhāryai avaśiriyā janu yāti pṛṣṭhato 'sya /
ko nu ayu adṛṣṭapūrvasattvo yasya prabhāya puraṃ vibhāti sarvam // Lal_16.4 //
upari sthihiya nāriṇāṃ sahasrā tathariva dvāri tathaiva vātayāne /
(Vaidya 176) rathya bharita gehi śūnya kṛtvā naravaru prekṣiṣu te ananyakarmāḥ // Lal_16.5 //
na ca bhuyu krayavikrayaṃ karontī na ca puna sauṇḍa pibanti madyapānam /
na ca gṛhi na ca vīthiye ramante puruṣavarasya nirīkṣamāṇa rūpam // Lal_16.6 //
puruṣa tvaritu gacchi rājagehaṃ avaciṣu rāja sa bimbisāra tuṣṭo /
deva parama tubhya labdha lābhā svayamiha brahma pure carāti piṇḍam // Lal_16.7 //
keci avaci śakra devarājo apari bhaṇanti suyāma devaputraḥ /
tatha api saṃtuṣitaṃ va nirmitaśca apari bhaṇanti sunirmiteṣu devaḥ // Lal_16.8 //
keci puna bhaṇanti candrasūryau tathapi ca rāhu baliśca vemacitrī /
keci puna bhaṇanti vācamevaṃ ayu so pāṇḍavaśailarājavāsī // Lal_16.9 //
186：菩薩捨國威聖無限，心自念言：欲作沙門志在寂靜，威儀禮節遊行至山水邊定止。天王知心，飛天奉刀來，帝釋受髮則成沙門。肉髻在家不知，菩薩嚴飾衣被第一顯現；手執應器，思惟無念，入羅閱祇欲行分衛，容色光光猶紫金曜，巨身丈六相三十二，萬民咸來觀之面像，目視無厭，所行周旋，眾隨逐之——往古以來未曾見聞如是聖達至真神人，光曜普照，天人興念思其本末布施餚饍——不知菩薩不樂居家若干品業，眾人惟察人中之尊與天不異。
187：爾時世尊，而說偈言：
1)菩薩清淨身，光明無有量，威儀悉具足，心靜極調柔。
2)處在靈鷲山，自守出家法，於彼晨朝時，著衣持鉢已，
3)調伏身心故，入城而乞食。身如融金聚，相好以莊嚴，
4)路傍若男女，觀者無厭足。城中居民輩，見是勝人來，
5)皆生希有心，奔馳競瞻仰，斯人甚奇特，今從何所來？
6)有諸婇女等，咸昇妙樓閣，於彼窓牖間，[門@視]望不暫捨。
7)街衢盡充滿，闤闠悉空虛，棄捨所作業，俱來候菩薩。
8)有人遽往告，頻婆娑羅王：今有梵天來，入城而乞食。
9)復有作是言：或是天帝釋，夜摩兜率天，化樂他化主。
10)四天及日月，或是羅睺等，鞞留質多羅，薄離諸天眾。
”On this topic, it is said:
1)Stainless and of infinite glory, The Bodhisattva becomes a mendicant of his own will. His mind is peaceful and his actions are gentle; He resides on the slope of Pāṇḍava, the king of mountains.
2)As the Bodhisattva knows that day has broken, He dons his robes, so beautiful to behold. Holding his alms bowl with a humble attitude, He enters Rājagṛha on his alms round.
3)Like gold, he is of refined nature And bears the thirty-two marks. When men and women see him, They cannot get enough of beholding him.
4)The streets are adorned with precious fabrics; People move out of his way, only to follow behind him. They ask, “Who is that being whom we have never seen before And whose luster makes the whole city shine?
5)”Thousands of women stand on their roofs [F.118.b] And in their doorways and windows. Filling the streets, they leave their houses empty; Dropping all other tasks, they only stare at this perfect man.
6)All business and shopping comes to an end; Even those in the bars stop drinking. They cannot stay still in their houses or in the streets As they behold the form of this perfect man.
7)Quickly one man runs to the palace And joyfully relates the story to King Bimbisāra:“It seems that Brahmā himself is doing alms rounds in our city! Your Majesty, you are most fortunate!” [241]
8)Some people say to the king that it is Śakra, king of the gods; Others say it is a divine son from the Heaven Free from Strife. Others say it is a god from the Heaven of Joy or the Heaven of Delighting in Emanations; Some suggest it is a divine son from the Heaven of Making Use of Others’ Emanations.
9)There are some who say that it is the Moon or the Sun; Some say it is Rāhu, Balā, or Vemacitri. Still others are saying, “He lives on Pāṇḍava, the king of mountains.
5.
vacanamimu śruṇitva pārthivo 'sau paramaudagramanā sthito gavākṣe /
prekṣati varasattva bodhisattvaṃ jvalatu śirīya sudhātukāñcanaṃ vā // Lal_16.10 //
piṇḍa dadiya rāja bimbisāraḥ puruṣamavocannirīkṣa kva prayātī /
dṛṣṭva girivaraṃ sa gacchamāno avaciṣu deva gataḥ sa śailapārśvam // Lal_16.11 //
rajani vigatu jñātva bimbisāro mahata janaiḥ parivārito narendraḥ /
upagami pāṇḍavaśailarājamūle śiriya jvalantu tamadṛśāti śailam // Lal_16.12 //
(Vaidya 177) dharaṇi vrajitu yāni oruhitvā paramasugaurava prekṣi bodhisattvam /
meruriva yathā hyakampamāno nyasiya tṛṇāni niṣaṇṇa sostikena // Lal_16.13 //
śirasi caraṇi vandayitva rājā vividhakathāṃ samudāharitva vocat /
dadami tava upārdhu sarvarājyād rama iha kāmaguṇairahaṃ ca piṇḍam // Lal_16.14 //
prabhaṇati giri bodhisattva ślakṣṇaṃ dharaṇipate ciramāyu pālayasva /
ahamapi pravijahya rājyamiṣṭaṃ pravrajito nirapekṣi śāntihetoḥ // Lal_16.15 //
daharu taruṇayauvanairupetaḥ śubhatanuvarṇanibho 'si vegaprāptaḥ /
vipula dhana pratīccha nārisaṃghaṃ iha mama rājyi vasāhi bhuṅkṣva kāmāṃ // Lal_16.16 //
paramapramudito 'smi daśanātte avaciṣu sa māgadharāja bodhisattvam /
bhavahi mama sahāyu sarvarājyaṃ ahu tava dāsyi prabhūta bhuṅkṣva kāmāṃ // Lal_16.17 //
mā ca puna vane vasāhi śūnye ma bhuyu tṛṇeṣu vasāhi bhūmivāsam /
paramasukumāru tubhya kāyo iha mama rājyi vasāhi bhuṅkṣva kāmāṃ // Lal_16.18 //
186：往告瓶沙王：大王欣慶今獲善利，梵天自下詣國分衛。或復言曰：是天帝釋。或復說曰：是焰天王。或復說言：兜術陀天，無憍樂天。或言：化自在天王。或復說曰：是日月王，維摩神王。王聞是言，歡喜無量，即遣使者觀於菩薩何所至趣？無供養者不得分衛，即便出城。使者追察坐山水邊，威神吉祥如紫金山。使者尋還啟瓶沙王曰：坐山水邊。時王聞之勅外嚴駕，與諸群臣詣山水邊；遙見菩薩威神光，光喻於日明，尋便下車，恭恪叉十稽首禮足，觀菩薩形猶如須彌，結加趺坐加敬歸命，遜辭下意而與言談。王曰：太子！生多奇異形相炳著，德喻乾坤，當王四天下為轉輪王，四海顒顒冀神寶至，何棄天位自放山藪？假令太子不樂本國，願以鄙邦貢上處焉；訓誨黎庶各得其所，五樂自娛唯當納受，不距至懷。
187：
11)復有白王言：此是靈山神，大王應當知，王今獲大利。
12)時王聞此語，心生大喜悅，自陟高樓上，遙觀菩薩身。
13)相好甚端嚴，譬如真金聚，王因勅左右，奉獻菩薩食，
14)并遣尋所住，隨逐而觀之，使者隨菩薩，見往靈鷲山，
15)歸來白大王，具陳所見事。王聞是事已，益增希有心，
16)於彼晨朝時，嚴駕躬親謁。遙覩巖石中，光相極清淨，
17)威容甚嚴好，不動若須彌，屏除諸侍從，徒步而前進。
18)頂禮菩薩足，種種慰問已，而白菩薩言：大士從何來？
19)鄉邑在何處？父母為是誰？為是婆羅門，為是剎帝利？
或是諸仙聖？仁者如實說。
20)菩薩答王言：
我父輸檀王。居住雪山下，城名迦毗羅，人民甚安樂，
為求無上道，是故今出家。
21)王重稽首言：
仁今盛少年，容顏甚端正，應受五欲樂，何為乃行乞？
22)我當捨此國，與汝共治之。今者幸相見，中心甚欣喜，23)願得作親友，共莅於王位。何為樂獨處，空山林野中？
10)”As the king hears these reports, He is overjoyed and comes to his balcony. There he sees the Perfect Being, the Bodhisattva, Who shines with beauty like well-refined gold.
11)King Bimbisāra gives the Bodhisattva some alms And tells his men: “Find out where he goes. ”Seeing that he returns to the best of mountains, they report back:“Your Majesty, he is staying on the face of the mountain!
12)”Knowing that the night has passed, King Bimbisāra, surrounded by a large retinue, Arrives at the root of Pāṇḍava, the king of mountains, And sees that the mountain is ablaze in glory.
13)He dismounts from his chariot and proceeds on foot. With great devotion he beholds the Bodhisattva Sitting cross-legged on a cushion of grass, Immutable, like the central mountain.
14)The king touches his head to the Bodhisattva’s feet. As they discuss many issues, the king says:“I will give you half my kingdom. Enjoy the sense pleasures here; I will give you all you need.
15)”The Bodhisattva replies in soft words:“Ruler of this land, may your life be long! I have already discarded a beautiful kingdom and become a monk In order to search for peace with no expectations for the future.” [F.119.a]
16)The king of Magadha responds to the Bodhisattva:“You are young and in the prime of life; You have a beautiful complexion and you are strong. Let me offer you much wealth and many women.
17)“Please stay in my kingdom and enjoy yourself. When I see you, I am filled with supreme joy; Please be my friend, and I will give you my entire kingdom. Please enjoy its abundant pleasures.
18)“Please do not stay in the empty forest; From now on, please do not sit on grass on the ground. Your body is so young and fresh, So please stay in my kingdom and enjoy yourself.” [242]
6.
prabhaṇati giri bodhisattva ślakṣṇaṃ akuṭila premaṇiyā hitānukampī /
svasti dharaṇipāla te 'stu nityaṃ na ca ahu kāmaguṇebhirarthiko 'smi // Lal_16.19 //
kāma viṣasamā anantadoṣā narakaprapātana pretatiryagyonau /
vidubhi vigarhita cāpyanārya kāmā jahita mayā yathā pakvakheṭapiṇḍam // Lal_16.20 //
(Vaidya 178)kāma drumaphalā yathā patantī yathamiva abhrabalāhakā vrajanti /
adhruva capalagāmi mārutaṃ vā vikiraṇa sarvaśubhasya vañcanīyā // Lal_16.21 //
kāma alabhamāna dahyayante tatha api labdha na tṛpti vindayantī /
yada puna avaśasya bhakṣayante tada mahaduḥkha janenti ghora kāmāḥ // Lal_16.22 //
kāma dharaṇipāla ye ca divyā tatha api mānuṣa kāma ye praṇītā /
eku naru labheta sarvakāmāṃ na ca so tṛpti labheta bhūyu eṣan // Lal_16.23 //
ye tu dharaṇipāla śāntadāntā ārya anāśrava dharmapūrṇasaṃjñā /
prajñaviduṣa tṛpta te sutṛptā na ca puna kāmaguṇeṣu kāci tṛptiḥ // Lal_16.24 //
kāma dharaṇipāla sevamānā purima na vidyati koṭi saṃskṛtasya /
lavaṇajala yathā hi nārū pītvā bhuyu tṛṣa vardhati kāma sevamāne // Lal_16.25 //
api ca dharaṇipāla paśya kāyaṃ adhruvamasāraku duḥkhayantrametat /
navabhi vraṇamukhaiḥ sadā sravantaṃ na mama narādhipa kāmachandarāgaḥ // Lal_16.26 //
ahamapi vipulāṃ vijahya kāmāṃ tathapi ca istrisahasra darśanīyāṃ /
anabhiratu bhaveṣu nirgato 'haṃ paramaśivāṃ varabodhi prāptukāmaḥ // Lal_16.27 //
rājā āha -
katama diśi kuto gato 'si bhikṣo kva ca tava janma kva te pitā kva mātā /
(Vaidya 179)kṣatriya atha brāhmaṇo 'tha rājā parikatha bhikṣu yadī na bhārasaṃjñā // Lal_16.28 //
bodhisattva āha -
śratu ti dharaṇipāla śākiyānāṃ kapilapuraṃ paramaṃ suṛddhisphītam /
pitu mama śuddhodaneti nāmnā tanu ahu pravrajito guṇābhilāṣī // Lal_16.29 //
186：菩薩答曰：吾久達此一切無常，棄天地位無可慕樂，是故出家行作沙門；觀諸幼少皆歸老耄，顏色損落面皺皮緩；國土財寶一切如化，情欲多難猶如雜毒，墮入地獄餓鬼畜生，智者所惡愚者所貪，吾除貪欲如棄涕唾；身如樹果不久則墮，亦如浮雲須臾則滅，微不覺之，忽然已過，有毀壞憂，不得久安。夫人樂欲以自燒身，貪欲無厭，若飲鹹水從致苦患，愚人不解自以為樂；明智觀察欲如聚沫，聖賢無漏唯樂法念，充於智慧乃厭愛欲。貪習俗者不見本際，不了本淨。王觀此身無有堅固，所至到處常自迷惑，不能分別，身無吾我。我身棄捐百千玉女，心無所貪，不慕世榮，第一思惟欲成佛道。希有好德如好色者，唯有聖達視色如糞，察道真實，雖有父母君子梵志長者居士及與妻息，身有重疾，不能分取令無苦患；國士高位金銀七寶，何益於己？日照天下，不益盲者。吾觀三界一切無常，樂少苦多，身非我有，世間猶寄難可久居。吾見若茲，是故出家，而為比丘不慕世榮。迦維羅衛者，邦土第一轉輪王處也，風雨順時萬民滋茂，最和安隱，吾不慕樂，捨家為道。
187：
24)菩薩於是時，以柔軟音句，徐答大王言：我今甚不戀，
25)世間諸榮位，欲求寂滅故，捨之而出家，況乃於王國，
26)而復生貪羨？譬如娑竭龍，大海為宮室，豈復於牛跡，
27)而生愛著心？大王應當知，五欲無邊過，能令墮地獄，
28)餓鬼及畜生，智者當遠之，棄捨如涕唾。
29)欲如果熟已，將墜自不久，又如空中雲，須臾而變滅，如風駛飄鼓，無時而暫停。
30)若著五欲者，即失解脫樂。誰有智慧士，而求大苦因？
31)若人未得欲，貪火極熾然，若已得之者，轉復無厭足。
得已愛別離，便生大苦惱。
32)天上微妙樂，人中殊勝果，假使世間人，盡受二種報，心亦未知足，得此更求餘。
33)譬如熱乏人，渴逼飲鹹水，五欲亦如是，悕求無息時，常在生死中，輪轉恒無際。
34)若有智慧者，必淨攝諸根，證無漏聖道，爾乃名知足。
35)王今應觀身，無常不堅固，九孔恒流溢，眾苦作機關。
36)我雖受五欲，而不生貪著，為求寂滅樂，是故今出家。
19)The Bodhisattva replies in a gentle voice, With love and concern for the king’s welfare:“King, may fortune always be with you! I do not seek desirable objects.
20)“Desire is like poison and has endless faults; It pushes beings into hell and the realms of hungry spirits and animals. Ignoble desires are condemned by the wise ones; I have abandoned desire like putrid snot.
21)“Desires fall like fruit from trees; They pass like clouds and rain. Unstable and fleeting, they move like the wind; They destroy everything that is good, and should be avoided.
22)“If people don’t get what they want, their desires burn;   But even if they do get what they want, it is never enough. However, when desires consume someone who is unable to handle them, That is when these terrifying desires bring the most pain.
23)“Your Majesty, even if one man were to attain All the pleasures of the gods And everything desirable among humans, It still would not suffice, and he would search for more.
24)“Yet, Your Majesty, whoever is peaceful and gentle, Informed by the noble and stainless Dharma, And filled with knowledge—he is satisfied. For him desirable objects have no attraction.
25)“Your Majesty, if one follows after desire, It will never end. Like drinking salty water, Following after desire only increases craving. [F.119.b]“Your Majesty, consider how unstable the body is. There is no substance to the body—it is like a machine of suffering; It constantly leaks from the nine openings.
26)Your Majesty, I have no desire for pleasures. “I have abandoned many delights And thousands of women so beautiful to behold. I now wish for the perfect peace of sacred awakening. Since I find no joy in conditioned existence, I have left it.
27)”The king of Magadha now asks:“Monk, where do you come from? Where were you born? Where are your father and mother? Are you a member of the ruling class, a priest, or a king? Monk, please tell me everything, if you don’t mind.” [243]
28)The Bodhisattva replies:“Your Majesty, I am from the city of Kapilavastu of the Śākyas, A wonder-filled city of which you may have heard. My father’s name is Śuddhodana. I renounced this city because I wished for deeper qualities.
7.
rājā āha -
sādhu tava sudṛṣṭadarśanaṃ te yanu tava janma vayaṃ pi tasya śiṣyāḥ /
api ca mama kṣamasva āśayenā yamapi nimantritu kāmavītarāgo // Lal_16.30 //
yadi tvaya anuprāptu bhoti bodhiḥ tada mama seti bhoti dharmasvāmim /
api ca mama purā sulabdha lābhā mama vijite vasasīha yatsvayaṃbho // Lal_16.31 //
punarapi caraṇāni vandayitvā kṛtva pradakṣiṇu gauraveṇa rājā /
svakajanaparivārito narendraḥ punarapi rājagṛhaṃ anupraviṣṭaḥ // Lal_16.32 //
magadhapuri praveśi lokanātho vihariya śāntamanā yathābhiprāyam /
arthu kariya devamānuṣāṇāṃ upagami tīru nirañjanā narendraḥ // Lal_16.33 //
// iti śrīlalitavistare bimbisāropasaṃkramaṇaparivarto nāma ṣoḍaśamo 'dhyāyaḥ //
186：王曰：善哉！我得善利乃見至聖，吾志於俗不識至義，因欲相請於無欲人。假使得佛惟見愍念，以為法主當見度脫。我遇十力宿有餘慶，得覩大聖投身自歸。前禮菩薩足，右繞三匝，與群臣俱，嚴駕還國。
187：
頻婆娑羅言：
37)善哉大導師！我本臣事汝，汝是帝王子，能棄五欲榮。
38)我今勸俗利，必獲無量罪，唯願大慈悲，哀愍捨我過。
39)當於此境界，證得佛菩提，願使不我遺，我當獲大利。
40)於是從座起，頂禮菩薩足，百千眾圍遶，還返於自宮。
41)菩薩調伏心，為世間依止，隨益而去住，當往尼連河。
29)”The king of Magadha says:“Good! We are so glad to see you! As for your life, we too can learn from it. Also forgive me for my earlier intention To invite the One Free from Desire to enjoy sense pleasures.
30)“If you do become awakened, Dharma Lord, please share the Dharma with me. Self-Born One, that you now live in my country Is for me the greatest gift of all.
31)”Once again the king bows to the Bodhisattva’s feet; He circumambulates the Bodhisattva with the greatest respect. Then, surrounded by his entourage, The ruler returns to his royal palace.
32)The Protector of the World came to the city in Magadha; Peacefully, he stayed as long as he wished. When he had accomplished the welfare of gods and humans, The Lord of Men proceeded to the banks of the Nairañjanā River. This concludes the sixteenth chapter on the visit of King Bimbisāra.
苦行品第十七
1.
(Vaidya 180) duṣkaracaryāparivartaḥ saptadaśaḥ /
tena khalu punarbhikṣavaḥ samayena rudrako nāma rāmaputro rājagṛhaṃ nāma mahānagaramupanisṛtya viharati sma mahatā śiṣyagaṇena sārdhaṃ saptabhiḥ śiṣyaśataiḥ / sa tebhyo naivasaṃjñānāsaṃjñāyatanasahavratāyai dharmaṃ deśayati sma / adrākṣīt khalvapi bhikṣavo bodhisattvo rudrakaṃ rāmaputraṃ saṃghegaṇinaṃ gaṇācāryaṃ jñātamabhīpsitaṃ bahujanapūjitaṃ paṇḍitasaṃmatam / dṛṣṭvā cāsyaitadabhūt - ayaṃ khalvapi rudrako rāmaputraḥ saṃghegaṇī gaṇācāryaḥ jñāto 'bhīpsito bahujanapūjitaḥ paṇḍitasaṃmataḥ / sacedahamasyāntikamupasaṃkramya vratatapamārabheyam, naiṣa mamāntike viśiṣṭasaṃjño bhavennāpi pratyakṣajñānena jñāto bhavennāpi saṃskṛtānāṃ sāśravānāṃ sopādānānāṃ dhyānasamādhisamāpattīnāṃ doṣo datto bhavet / yannvahaṃ tathārupamupāyamupasaṃdarśayeyaṃ yenaite ca pratyakṣā bhaveyuḥ / dhyānagocarāṇāṃ ca samāpattyārambaṇānāṃ laukikasamādhīnāmaniḥsaraṇatā darśitā bhavet / yannvahaṃ rudrakasya rāmaputrasya sakāśamupasaṃkramya svasamādhiguṇaviśeṣodbhāvanārthaṃ śiṣyatvamabhyupagamya saṃskṛtasamādhīnāmasāratāmupadarśayeyamiti //
186：異學三部品第十四
於是菩薩遊在山間，往至尼連水邊，樂於閑居心意寂然，慈念十方欲益天人。佛告諸比丘：菩薩遙見欝頭藍弗，為諸弟子所見奉敬，達知圖讖算術天地災變，為眾最師。菩薩心念：今者此等自以己身，計知算術星宿災異，為眾人師，所見奉事。吾往其所，問其所行能知殊勝，爾乃降伏講有無法，一心脫門三昧正定超其所學；以權方便觀其本末，自覩此等所當行者，世俗定意，然後為說深奧之定，無為三昧乃歸大道。
187：苦行品第十七
佛告諸比丘：1)王舍城邊有一仙人，摩羅之子名烏特迦，與七百弟子俱，常說非想非非想定。2)爾時菩薩見彼仙人，於大會中多聞聰慧眾所宗仰，作是思惟：我若不至其所同其苦行，云何能顯彼所修行諸定過失？我今方便令彼自知，其所修習非為究竟；又欲開顯我之定慧利益一切，令彼眾會生希有心。
Chapter 17 — Practicing Austerities
Monks, at that time a son of Rāma by the name of Rudraka arrived in Rājagṛha, where he stayed with a large group of seven hundred of his students. He was teaching his students the principles of the disciplined conduct necessary for attaining the state where there is neither perception nor nonperception. [F.120.a] Monks, the Bodhisattva saw that Rudraka, the son of Rāma, was in charge of a group, indeed a large group, and that as the head of the congregation, he was wellknown, popular, venerated by the masses, and recognized by all scholars. Witnessing this, the Bodhisattva thought to himself:
“Rudraka, the son of Rāma, is really in charge of a group, indeed a large group; he is the head of the congregation and, moreover, well-known, popular, venerated by the masses, and recognized by all scholars. [244] However, unless I begin to practice disciplined conduct and austerities myself in his presence, he will never perceive me as someone special. He will also not have an understanding based on direct perception. In this way he will never renounce his concentration, absorption, and states of equilibrium, which are fabricated, defiled, and perpetuating.
“Therefore I must first actualize these experiences myself. In that way I can demonstrate that his worldly absorptions, which are limited to concentration and which only support states of equilibrium, do not carry a result. I will go to Rudraka, the son of Rāma, and become accepted as his student in order to demonstrate the superiority of the qualities of my own absorption. I will demonstrate to him that fabricated absorptions are pointless.”
2.
atha khalu bhikṣavo bodhisattva idamarthavaśamadhikṛtya yena rudrako rāmaputrastenopasaṃkrāmat / upasaṃkramya rudrakaṃ rāmaputrametadavocat - kaste mārṣa śāstā, kasya vā dharmaṃ deśitamājānāsi?
ityevamukte rudrako rāmaputro bodhisattvamevamāha - na me mārṣa kaścicchāstā / api tu khalu punaḥ svayameva mayedaṃ samyagadhigatamiti / bodhisattva āha - kiṃ bhavatādhigatam? āha - naivasaṃjñānāsaṃjñāyatanasamāpattermārgaḥ / bodhisattva āha - labhemahi vayaṃ bhavataḥ sakāśādavavādānuśāsanīyasya samādhermārgam? āha - vāḍhamastviti / yāvaddatto 'vavādo 'bhūt //
tato bodhisattva ekāntaṃ gatvā paryaṅkamābhujyopaviśati sma / samanantaropaviṣṭasya ca bodhisattvasya puṇyaviśeṣeṇa ca jñānaviśeṣeṇa ca pūrvasucaritacaryāphalaviśeṣeṇa ca sarvasamādhiparicayaviśeṣeṇa ca dhyānapramukhāni sarvāṇi laukikāni lokottarāṇi samāpattiśatānyāmukhībhavanti sma sākārāṇi soddeśāni yathāpi taccittavaśavartitvāt / atha ca bodhisattvaḥ smṛtaḥ saṃprajānan utthāyāsanādyena rudrako rāmaputrastenopasaṃkrāmat / upasaṃkramya rudrakaṃ rāmaputramevamāha astyanyo 'pi mārṣa kaściduttare naivasaṃjñānāsaṃjñāyatanasamāpattermārgaḥ? so 'bravīt - nāstīti //
tato bodhisattvasyaitadabhavat - na khalu rudrakasyaivāsti śraddhā vīryaṃ smṛtiḥ prajñā / mamāpyasti śraddhā vīryaṃ smṛtiḥ samādhiḥ prajñā /
atha bodhisattvo rudrakaṃ rāmaputramevamāha - mayāpyeṣa mārṣa dharmo 'dhigato yatra tvaṃ niryātaḥ / so 'vocat - tena hyāgaccha, tvaṃ cāhaṃ cemaṃ gaṇaṃ pariharāva iti / samānārthe ca bodhisattvaṃ (Vaidya 181) sthāpayati sma ācāryasthāne ca / bodhisattva āha - naiṣa mārṣa mārgo nirvṛtaye na virāgāya na nirodhāya nopaśamāya nābhijñāyai na saṃbodhaye na śrāmaṇāya na brāhmaṇāya na nirvāṇāya saṃvartate //
186：於時菩薩思惟是已，往詣其所。問言：賢者！所事何師？誰為說法而學此業？欝頭藍弗答言：吾無有師，自然達之。又問：今所達者，為何所獲？答曰：獲有想無想定。菩薩報曰：寧可從人得學是定乎？答曰：善哉！從志所樂。時菩薩起在於屏處結加趺坐。菩薩適坐，功福殊特聖慧無匹，宿世所行卓然有異，入諸定意一切正受；獨步無侶靡不通達，百千定意一切備矣，猶如照鏡而得自在，而無罣礙。於時菩薩從三昧起，重詣藍弗所，復問：寧更有定踰無想乎？進至道耶？答曰：無也。菩薩自念：藍弗無信，獨吾有信；藍弗無精進、念、定意、智慧，獨吾有之。思惟是已便捨之去，詣迦羅無提所，問之曰：誰為師主？從何受法？答曰：無師，自然暢之。又問：暢之何所獲乎？答曰：獲無用虛空三昧。於時菩薩三昧正受，最為殊特。即復說言：此業善哉，我所歸趣仁亦趣此，俱共在斯，與是眾人而為眷屬。菩薩答曰：今此業者不至滅度，不離於欲，不達無為，不至寂然，無有沙門，不至正覺，非是泥洹。
187：1)發是念已至仙人所，作如是言仁者！誰為汝師？汝所修行復是何法？仙人答言：我本無師自然而悟。2)菩薩告言：我今故來求汝所證，願為演說，我當行之。仙言：隨意所欲當為宣說。3)爾時菩薩受彼教已，於一靜處專精修學，由昔慣習定慧因緣，即得世間百千三昧，隨彼諸定，所有差別種種行相皆現在前。4)是時菩薩，復從定起謂仙人言：過此定已更有何法？仙言：此最為勝，更無餘法。5)菩薩作是思惟：我有信、進、念、定、慧，速能證得彼仙之法，其所得者非為正路、非厭離法、非沙門法、非菩提法、非涅槃法。
Monks, with this purpose in mind, the Bodhisattva went to see Rudraka, the son of Rāma. When he met Rudraka, the Bodhisattva asked: “My friend, who is your teacher? Who taught you so well?”
Rudraka, the son of Rāma, answered: “My friend, I did not have a teacher. Nevertheless I did reach a genuine understanding on my own.”
The Bodhisattva then asked: “What is it you understand?” Rudraka replied: “The way of equilibrium, which is neither perception nor nonperception.” [F.120.b] Next the Bodhisattva asked: “Could you please allow me to follow you so that I can obtain the instructions for your path of absorption?” Rudraka replied: “Yes indeed, I will let you follow me so that you can obtain instructions for my path of absorption.”
With this the Bodhisattva went off and sat down with his legs crossed. Now, no sooner did the Bodhisattva sit down before he actualized hundreds of all the main types of worldly and transcendent equilibriums in all their many details. [245] The reason he could do this was because he had become a master of his mind, possessing a superior accumulation of merit and wisdom, a special fruition of all his previous trainings, and a distinctive familiarity with all absorptions.
At that point the Bodhisattva arose from his seat, mindful and attentive, and went to see Rudraka, the son of Rāma. He then addressed him: “My friend, is there any higher path than the state of neither perception nor nonperception?” “No,” Rudraka replied.
The Bodhisattva then thought to himself: “Rudraka is not the only one who has faith, diligence, mindfulness, concentration, and wisdom. I am also faithful, diligent, mindful, concentrated, and wise.”
He therefore addressed Rudraka with these words: “My friend, I have now understood the teaching in which you are adept.”
Rudraka replied, “Well, in that case, come, we should teach everyone together.” And accordingly he installed the Bodhisattva as a teacher on the same level as himself.
The Bodhisattva then said: “My friend, this path does not free the mind. Neither does it free one from attachment. It also does not lead to cessation or peace. It does not bring higher knowledge, nor does it lead to complete awakening. [F.121.a] It does not make one a mendicant or a priest, and it does not lead to nirvāṇa.”
3.
iti hi bhikṣavo bodhisattvo rudrakasya rāmaputrasya saśiṣyasyāvarjanīkṛtva yāvadalamiti kṛtvā prakrāmat - alaṃ mamāneneti //
tena khalu punaḥ samayena pañcakā bhadravargīyā rudrake rāmaputre brahmacaryaṃ caranti sma / teṣāmetadabhūt - yasya khalu vayamarthāya dīrgharātraṃ ghaṭāmahe udyujyāmahe, na ca śaknumo 'ntaṃ vā paryantaṃ cādhigantum, tacchramaṇena gautamenālpakakṛcchaṇādhigantuṃ sākṣātkṛtam / taccāsya na rocate / tathā cottari paryeṣate / niḥsaṃśayameṣa śāstā loke bhaviṣyati / yaccaiṣa sākṣātkariṣyati, tadasmabhyaṃ saṃvibhakṣyatīti / evaṃ vimṛṣya pañcakā bhadravargīyā rudrakarāmaputrasakāśādapakramya bodhisattvamanvabadhnan //
iti hi bhikṣavo bodhisattvo yathābhipretaṃ rājagṛhe vihṛtya magadheṣu cārikāṃ prakrāmat sārdhaṃ pañcakairbhadravargīyaiḥ //
tena khalu punaḥ samayenāntarācca rājagṛhasya antarācca gayāyā yo 'nyatamo gaṇa utsavaṃ karoti sma, tena ca gaṇena bodhisattvo 'bhinimantrito 'bhūt vāsena bhaktena ca sārdhaṃ pañcakairbhadravargīyaiḥ //
atha khalu bhikṣavo bodhisattvo magadheṣu caryāṃ caran yena māgadhakānāṃ gayā tāmanusṛtya tāmanuprāpto 'bhūt / tatra khalvapi bhikṣavo bodhisattvaḥ prahāṇārthī viharati sma gayāśīrṣe parvate / tatrāsya viharatastisra upamāḥ pratibhānti sma aśrutapūrvā anabhijñātapūrvāḥ / katamāstisraḥ?
186：
187：佛告諸比丘：1)菩薩為欲令彼諸仙捨其邪道，說如上事。時五跋陀羅先於彼所修行梵行，竊相議言：我等久學尚未能測彼定淺深，云何太子於少時間，已能證得大仙之法，嫌未究竟更求勝者？由斯義故，必當證獲無上菩提。彼得道時，我等五人亦應有分。作是念已，即捨仙人還從菩薩。2)爾時菩薩出王舍城，與五跋陀羅次第遊歷，向尼連河次伽耶山，於山頂上在一樹下敷草而坐。
Monks, in this way the Bodhisattva made up his mind regarding Rudraka, the son of Rāma, and his followers. He left them, saying, “This is enough; I am leaving.”
At that point there were five ascetic companions who were learning religious practices under the guidance of Rudraka, the son of Rāma. They thought to themselves: “Even though we have tried and persisted for a long time in this way, we have not been able to realize our goal. Yet this mendicant Gautama was able to realize it and manifest it through such little hardship. And now he doesn’t want it! Surely he must be searching for something even higher than that. Surely he will become a teacher of the world. Whatever he is about to discover, he will probably share it with us.” And with this, the five ascetic companions left Rudraka, the son of Rāma, to follow the Bodhisattva instead. [246]
Monks, by that point the Bodhisattva had remained in Rājagṛha for as long as he wanted, and now he left together with the five ascetic companions in order to wander through the kingdom of Magadha. Somewhere on the road between Rājagṛha and Gaya, they met a group of people who were enjoying a feast. This group called out to the Bodhisattva and the five ascetic companions and invited them to sit down and participate in the feast.
Monks, afterward the Bodhisattva proceeded through Magadha and eventually arrived at Gaya. At the peak of Mount Gaya, the Bodhisattva stayed in order to apply himself to strenuous practice. As he was staying there, three parables that he had never previously heard or thought of came to his mind. What were these three?
4.
ye kecitte khalvapi śramaṇabrāhmaṇāḥ kāmebhyo 'navakṛṣṭakāyā viharanti sma / kāmebhyo 'navakṛṣṭacittāśca viharanti sma / yāpi caiṣāṃ kāmeṣu nandiḥ kāmeṣu rāgaḥ kāmeṣu chandaḥ kāmeṣu tṛṣṇā kāmeṣu pipāsā kāmeṣu mūrchā kāmeṣu paridāhaḥ kāmeṣvadhyavasānatā, sāpyanupaśāntā / kiṃ cāpi te ātmopakramikāṃ śarīropatāpikāṃ duḥkhāṃ tīvrāṃ kharāṃ kaṭukāmamanāpāṃ vedanāṃ vedayante / atha tarhi abhavyā eva te uttarimanuṣyadharmādalamāryajñānadarśanaviśeṣaṃ sākṣātkartum / tadyathāpi nāma puruṣo 'gnyarthī jyotirgaveṣī jyotiṃ paryeṣamāṇaḥ sa ārdraṃ kāṣṭhamādāya ārdrāṃ cottarāraṇīmudake prakṣipya mathnīyāt, abhavyo 'sāvagnimutpādayituṃ tejaḥ prāduṣkartum / evameva ya ime śramaṇabrāhmaṇāḥ kāmebhyo 'navakṛṣṭakāyā anavakṛṣṭacittāśca viharanti, yāpyeṣāṃ kāmeṣu nandiḥ kāmeṣu rāgaḥ kāmeṣu chandaḥ kāmeṣu tṛṣṇā kāmeṣu pipāsā kāmeṣu mūrchā kāmeṣu paridāhaḥ kāmeṣvadhyavasānaṃ tadapyanupaśāntam / kiṃ cāpi te ātmopakramikāṃ śarīropatāpikāṃ duḥkhāṃ tīvrāṃ kharāṃ kaṭukāṃ vedanāṃ vedayante / atha tarhi abhavyā evottarimanuṣyadharmādalamāryajñānadarśanaviśeṣaṃ sākṣātkartum / iyaṃ bodhisattvasya prathamā upamā pratibhāti sma //
186：
187：作是思惟：世間若沙門、若婆羅門，放逸身心住於貪欲隨於熱惱，雖行苦行去道甚遠；譬如有人為求火故，便取濕木置之水中，鑽燧索火，是人有能求得火不？若人住貪欲等，雖行苦行不能證得出世勝智，亦復如是。
First he thought: “There are some monks and priests who are unable to separate their mind and body from the objects of their desire. Instead they delight in those objects and feel attached to them, long for them, wish for them, strive for them, crave and thirst for them, become senseless for them, and are burned by them. This striving after the objects of desire never brings peace. They further harm themselves and torment their bodies and end up with intense and unbearable feelings of suffering. Therefore, in doing so, they become incapable of actualizing the noble wisdom vision that is superior to any human teaching. This is like a person who tries in vain to create a fire in order to make light by rubbing together two wet pieces of wood that have been submerged in water. He will not be able to produce fire and make light. This is the same as the monks and priests who are unable to separate their mind and body from the objects of their desire. They delight in those objects and feel attached to them, long for them, wish for them, strive for them, crave and thirst for them, become senseless for them, and are burned by them. This striving after the objects of desire never brings peace. [F.121.b] [247] They further harm themselves and torment their bodies and end up with intense and unbearable feelings of suffering. Therefore, in doing so, they become incapable of actualizing the noble wisdom vision that is superior to any human teaching.” This was the first example that he had never thought or heard of that came to the Bodhisattva’s mind.
5.
(Vaidya 182) bhūyaścāsyaitadabhūt - ya ime śramaṇabrāhmaṇāḥ kāmebhyo vyapakṛṣṭakāyacittā viharanti, yāpi teṣāṃ kāmeṣu nandīti sarvaṃ kartavyaṃ yāvajjyotiṃ paryeṣata iti / sa ārdraṃ kāṣṭhamādāya sthale sthāpayitvā ārdrāṃ cottarāraṇiṃ mathnīyāt, abhavyo 'sāvagnimutpādayitum / evameva ye ime śramaṇabrāhmaṇā iti sarvaṃ pūrvavatkāryaṃ yāvadabhavyā uttarimanuṣyadharmādalamāryajñānadarśanaviśeṣaṃ sākṣātkartum / iyaṃ dvitīyā upamā pratibhāti sma pūrvamaśrutā cāvijñātā ca //
186：
187：復作是念：世間若沙門、若婆羅門，制御於身不行貪欲，於境界中心猶愛著，雖修苦行去道尚遠；譬如有人為求火故，猶取濕木置之陸地，鑽燧責火，是人有能求得火不？若復有人起貪愛等心未寂靜，雖行苦行不能證得出世勝智，亦復如是。
Second, he continued to think: “There are also monks and priests who have separated their mind and body from the objects of their desire. Still they delight in those objects and feel attached to them, long for them, wish for them, strive for them, crave and thirst for them, become senseless for them, and are burned by them. This striving after the objects of desire never brings peace. [F.122.a] They further harm themselves and torment their bodies and end up with intense and unbearable feelings of suffering. Therefore, in doing so, they become incapable of actualizing the noble wisdom vision that is superior to any human teaching. This is like a person who tries in vain to create a fire in order to make light by placing a wet piece of wood on the ground and rubbing another wet piece of wood against it. He will be unable to produce fire and make light. This is the same as some monks and priests who have separated their mind and body from the objects of their desire. They delight in those objects and feel attached to them, long for them, wish for them, strive for them, become senseless for them, and crave for them to the extent that they never find peace. In this way they harm themselves and torment their bodies and end up with intense and unbearable feelings of suffering, as if being burned. Therefore, in doing so, they become incapable of actualizing the noble wisdom vision that is much supreme to the highest human teaching.” This was the second example that he had never thought or heard of that came to the Bodhisattva’s mind.
6.
punaraparaṃ ya ime śramaṇabrāhmaṇā bhavantaḥ kāmebhyo vyapakṛṣṭakāyacittā viharanti, yāpi teṣāṃ kāmeṣu nandiḥ / iti sarvaṃ peyālam / tadapyeṣāmupaśāntam / kiṃ cāpi te ātmopakramikāṃ śarīropatāpikāṃ duḥkhāṃ tīvrāṃ kharāṃ kaṭukāṃ vedanāṃ vedayante / atha khalu punarbhavyā eva te uttarimanuṣyadharmādalamāryajñānadarśanaviśeṣaṃ sākṣātkartum / tadyathāpi nāma iha syātpuruṣo 'gnyarthī jyotirgaveṣī jyotiḥ paryeṣamāṇaḥ, sa śuṣkaṃ kāṣṭhamādāya śuṣkāṃ cottarāraṇiṃ sthale pratiṣṭhāpya mathnīyāt, sa bhavyo 'gnimabhinirvartayituṃ tejaḥ prāduṣkartum / evameva ya ime bhavantaḥ śramaṇabrāhmaṇā iti sarvaṃ yāvadvedanāṃ vedayanta iti / atha ca punarbhavyā eva te uttarimanuṣyadharmādalamāryajñānadarśanaviśeṣaṃ sākṣātkartum / iyaṃ tṛtīyā upamā pratibhāti sma aśrutapūrvā ca avijñātapūrvā ca //
186：
187：復作是念：世間若沙門、若婆羅門，攝衛身心離於貪欲除諸熱惱，最上寂靜修行苦行，即能證得出世勝智；譬如有人為求火故，取彼燥木置於乾地而鑽燧之，當知是人定求得火；若復有人不處貪欲，身心寂靜勤修苦行，即能證得出世勝智，亦復如是。
Third, he thought: “There are also other monks and priests who have separated their mind and body from the objects of their desire. Although they also delight in those objects and feel attached to them, long for them, wish for them, strive for them, crave and thirst for them, and become senseless for them, they do find peace. Although they do harm themselves and torment their bodies and end up with intense and unbearable feelings of suffering, in doing so they do become capable of actualizing the noble wisdom vision that is superior to human teaching. They are like a person who wishes to create a fire in order to make light, and therefore places a dry piece of wood on the ground and rubs another dry piece of wood against it. For such a person the fire will ignite, and light will shine. This is how there are also other monks and priests who have separated their mind and body from the objects of their desire. Although they also delight in those objects and feel attached to them, long for them, wish for them, strive for them, crave and thirst for them, and become senseless for them, they do find peace. Although they do harm themselves and torment their bodies and end up with intense and unbearable feelings of suffering as if being burned, in doing so they do become capable of actualizing the noble wisdom vision that is much supreme to the highest human teaching.” This was the third example that he had never thought or heard of that came to the Bodhisattva’s mind. [248]
7.
atha khalu bhikṣavo bodhisattvasyaitadabhūt - ahaṃ khalvetarhi kāmebhyo vyapakṛṣṭakāyo viharāmi vyapakṛṣṭacittaśca / yāpi me kāmeṣu nandīti sarvaṃ yāvattadapi me upaśāntam / kiṃ cāpi ahamātmopakramikāṃ śarīropatāpikāṃ duḥkhāmiti peyālaṃ yāvadvedanāṃ vedmi / atha khalvahaṃ bhavya evottarimanuṣyadharmādalamāryajñānadarśanaviśeṣaṃ sākṣātkartum //
186：
187：
Monks, then the Bodhisattva thought to himself: “I have also separated my body from the objects of desire. Although I also delight in those objects and feel attached to them, long for them, wish for them, strive for them, crave and thirst for them, and become senseless for them, I do nevertheless find peace. Although I do harm myself and torment my body and end up with intense and unbearable feelings of suffering, as if being burned, in doing so I have become capable of actualizing the noble wisdom vision that is much supreme to the highest human teaching.”
8.

186：於時菩薩與彼藍弗及此迦羅反覆相難，知之不及便捨之去。轉復前行見三梵志：一曰、憂為迦葉，次曰、那提迦葉，次曰、竭夷迦葉，兄弟三人有千弟子。菩薩過候，問：何所事乎？曰：奉事水火及於日月，上至梵天。菩薩答曰：是不真正，水不常滿，火不久熱，日出則移，月滿則缺，梵天無常雖久必終，唯有無為無終無始能無窮極。所論適竟，因捨之去，還歸本處。
187：

9.
iti hi bhikṣavo bodhisattvo yathābhipretaṃ gayāyāṃ vihṛtya gayāśīrṣe parvate jaṅgāvihāramanucaṃkramyamāṇo yenorubilvā senāpatigrāmakastadanusṛtastadanuprāpto 'bhūt / tatrādrākṣīnnadīṃ nairañjanāmacchodakāṃ sūpatīrthāṃ prāsādikaiśca drumagulmairalaṃkṛtāṃ samantataśca gocaragrāmām / tatra khalvapi bodhisattvasya mano 'tīva prasannamabhūt - samo batāyaṃ bhūmipradeśo ramaṇīyaḥ pratisaṃlayanānurūpaḥ / paryāptamidaṃ prahāṇārthikakulaputrasya / ahaṃ ca prahāṇārthī / yannvahamihaiva tiṣṭheyam //
186：
187：佛告諸比丘：菩薩出伽耶山已，次第巡行至優樓頻螺池側東面，而視見尼連河，其水清冷湍洄皎潔，涯岸平正林木扶踈，種種花果鮮榮可愛，河邊村邑處處豐饒，棟宇相接人民殷盛。爾時菩薩漸至一處，寂靜閑曠無有丘墟，非近非遠不高不下，即作是念：今止此地易可安神，往古已來修聖行者多於此住。
Monks, in this way the Bodhisattva remained in Gaya at the peak of Mount Gaya for as long as he pleased before he proceeded by foot to the village Senāpati near Urubilvā. On the way he passed by the Nairañjanā River. He witnessed its pure water and beautiful bathing areas and saw how trees and groves adorned the riverbank and the surrounding village. This made the Bodhisattva very delighted, and he thought to himself: “What an amazing place! It is so pleasant! [F.122.b] It is a great place to stay, and it is perfect for someone of noble family who is wholly dedicated to renunciation. Since I am wholly dedicated to renunciation, I will stay here.”
10.
iti hi bhikṣavo bodhisattvasyaitadabhūt - pañcakaṣāyakāle 'hamiha jambudvīpe 'vatīrṇo hīnādhimuktikeṣu sattveṣvākīrṇatīrthyavargeṣu nānādṛṣṭipraskanneṣu kāyapiṇḍagrāhābhiniviṣṭeṣu nānāvidhaiścātāpanaparitāpanaiḥ kāyaśuddhiṃ paryeṣante, prajñāpayanti ca saṃmūḍhāḥ / tadyathā – mantravicārakairhastapralehakair nayācanakairanāmantraṇakair anekamūlikair amatsyamāṃsakairavārṣikaiḥ surātuṣodakarvajanairekatripañcasaptakulabhikṣāgrahaṇairmūlaphalaśaivālakakuśapatragomayagomūtrapāyasadadhisarpiḥ phāṇitāmapiṣṭakamabhakṣaṇapānaiḥ sārasikāpotakasaṃdaṃśikotsṛṣṭasaṃprakṣālakaiḥ / grāmyāraṇyābhiśca vṛttibhiḥ / govratamṛgaśvavarāhavānarahastivrataiśca sthānamaunavīrāsanaiśca ekālāpakairyāvatsaptālāpakaiḥ / ekabhaktā ekāhorātracāturthyapañcaṣaṭkālāntarāśca (Vaidya 183) pakṣakṣapaṇamāsakṣapaṇacāndrāyaṇaiśca gṛdhrolūkapakṣadhāraṇaiśca phalamuñjāsanavalkaladarbhabalbajoṣṭrakambalājakambalakeśakambalacarmaniveśanaiśca ārdrapaṭāstopakajālaśayanaiśca bhasmaśarkarāpāṣāṇaphalakakaṇṭakatṛṇamusalaśayanāvākchirotkuṭukasthaṇḍilaśayanaiśca ekavāsadvitricatuṣpañcaṣaṭsaptabahuvāsobhirnagnabhāvaiśca sthānāsthānavidhibhiśca dīrghakeśanakhaśmaśrujaṭāmakuṭadhāraṇaiśca ekakolatilataṇḍulāhāraiśca bhasmamasinirmālyoddhṛtatamorajapāṃśupaṅkaparimrakṣaṇaiśca lomamuñjakeśanakhacīvarapañjarakaraṅkadhāraṇaiśca uṣṇodakataṇḍulodakaparisrāvitakāmbalikasthālīpānīyapānaiśca aṅgāradhātukaṣāyatridaṇḍamuṇḍikakuṇḍikakapālakhaṭvāṅgadhāraṇaiśca śuddhiṃ pratyavagacchanti saṃmūḍhāḥ / dhūmapānāgnipānādityanirīkṣaṇapañcatapaikapādordhvabāhusthānaikacaraṇaiśca tapaḥ saṃcinvanti / tuṣādyaṅgāradāhanikumbhasādhanapakvaśilāpacanāgnijalapraveśanamarutīrthagamanamaraṇaiśceṣṭāṃ gatiṃ mṛgayante / oṃkāravaṣaṭkārasvadhākārasvāhākārāśīrvacanastuticayanāvāhanajapyamantrādhyayanadhāraṇakaraṇaiśca śuddhiṃ pratyavagacchanti / śuddhaṃ cātmānaṃ manyamānā imānāśrayante / tadyathā - brahmendrarudraviṣṇudevīkumāramātṛkātyāyanīcandrādityavaiśravaṇavaruṇavāsavāśvinaunāgayakṣagandharvāsuragaruḍakinnaramahoragarākṣasapretabhūtakumbhāṇḍapārṣadagaṇapatipiśācāṃśca devarṣirājarṣibrahmarṣīśca namasyanti, teṣu ca sārasaṃjñino bhavanti / pṛthivyaptejovāyvākāśaṃ cāśrayante / girīnadīnadyutsasarohradataḍāgasāgarasaraḥpalvalapuṣkariṇīkūpavṛkṣagulmalatātṛṇasthāṇugoṣṭhaśmaśāna - catvaraśṛṅgāṭakāntarāpaṇamukhāni cāśrayante / gṛhastambhopalamusalāsidhanuparaśuśaraśaktitriśūlāṃśca namasyanti / dadhighṛtasarṣapayavapratisarādūrvāmaṇikanakarajatādibhiśca maṅgalaṃ pratyavagacchanti / evaṃvidhāni ime tīrthyāḥ kurvante, āśrayante ca saṃsārabhayabhītāḥ //
186：佛告比丘：於時菩薩心自念言：今吾處在五濁之世，值下劣眾外學熾盛，各墮異見九十六俓六十二疑，貪身愛命蔽塞愚冥，染慕情欲懷傷害心，不受訓誨不向清淨，志慕飲食愛戀土地，常行非義不志微妙，不樂慧施愛財貪嫉，志不存此道品之義，不在無礙馳騁情態，住於十惡不離自大，不救眾厄放逸不定，難可開化。殺害恣意飲酒無節，唯慕樂之；或事水火日月梵天；或事山神社神虛空天神，海水泉池樹木之神；或服果蓏，入山服食，或一日一食，二日三日或至七日一食；或日一揣，二日三日七日一揣；或十五日乃至一月一食，淨修梵行四禪四等，上仙梵天不逝生死；或有裸形，或服鹿皮；或事鬼神羅剎阿須倫神，不免惡趣，不能成道，謂之自達不可軌則，無以開化世俗眾邪異學。
187：1)復作是念：我今出於五濁惡世，見彼下劣眾生諸外道等，著我見者修諸苦行，無明所覆虛妄推求，自苦身心用求解脫。2)所謂或有執器巡乞行而食之；或有唯一掬食以濟一日；或不乞食任彼來施；或有不受來請須自往乞以求解脫。3)或有恒食草木根莖、枝葉花果、蓮藕狩糞、糠汁米泔油滓；或有不食沙糖、蘇油石蜜、淳酒甜酢種種美味以求解脫。4)或有乞一家食，若二若三乃至七家；或有一日一食、二日一食，乃至半月一月一度而食以求解脫。或有所食漸頓多少隨月增減；或有日食一撮乃至七撮；或有日食一麥一麻一米；或有唯飲淨水以求解脫。5)或有名稱神所自餓而死，謂隨己意生天人中；或有紡績鵂鶹毛羽以為衣服，或著樹皮，或著牛羊皮革糞掃毯毼，或著一衣乃至七衣，或黑或赤以為衣服，或復露形；或手提三杖，或貫髑髏以求解脫。6)或一日一浴、一日二浴，乃至七浴或常不浴；或有塗灰或有塗墨；或坌糞土或帶萎花；或五熱炙身以煙熏鼻自墜高巖，常翹一足仰觀日月；或臥編椽棘刺、灰糞瓦石、板杵之上以求解脫、或作唵聲、婆娑聲、蘇陀聲、娑婆訶聲，受持呪術諷誦韋陀以求解脫。7)或依諸梵王、帝釋、摩醯首羅、突伽、那羅延、拘摩羅、迦旃延、摩致履伽、八婆蘇二阿水那、毘沙門、婆婁那、阿履致、旃陀羅、乾闥婆、阿修羅、迦婁羅、摩睺羅伽、夜叉、步多、鳩槃茶、諸天鬼神以求解脫。8)或有歸依地水火風空，山川河池溪壑大海，林樹蔓草塜墓四衢，養牛之處及土*厘肆間，或事刀劍輪矟一切兵器以求解脫。10)是諸外道怖生死故，勤求出離修習苦行都無利益。非歸依處而作歸依，非吉祥事生吉祥想。
Monks, the Bodhisattva continued to think: “I have been born in this world at the time of the five degenerations among beings who are occupied with lowly pursuits. These various religious practitioners have so many orientations and views. They wholly fixate on the body. They seek to purify the body by oppressing it in various ways. In complete ignorance, they give instructions. Some, for example, make use of spells, lick their hands, remain seated, cease talking, ingest various roots, abstain from eating meat and fish, spend the summer indoors, refrain from wine and beverages and even water, and take their nourishment from one or three or five or seven houses.
“Some consume roots, fruits, water plants, kuśa grass, leaves, cow dung, cow urine, milk, yogurt, butter, molasses, or seeds that have not been ground. There are others who wash and eat the leftovers that swans and pigeons throw away. Others live in villages or remote places. There are others who practice living like an ox, a deer, a dog, a pig, a monkey, or an elephant. There are some who only stand, some who don’t talk, and some who hold the vīrāsana body posture. Some live on just one mouthful of food, or anything up to seven mouthfuls. Some eat only once a day, some eat once every twenty-four hours, while others eat every four or five or six days. [249] Others fast for a fortnight or a month, according to the moon.
“Some dress themselves in the feathers of vultures or owls, while others wear planks, muñja grass, asana bark, darbha grass, or valvaja grass. Others don a cloak made of camel wool, goat wool, horsehair, or simply a hide. Still others only put on188  wet clothes. Some sleep on a stool or in the water, while others sleep in ashes, on rocks, gravel, planks, thorns, grass, [F.123.a] or sticks. Others sleep with their heads toward the ground, in squatting posture, or on the bare ground. There are some who wear one, two, three, four, five, six, seven or more pieces of clothing, while others go naked. There are some who have a ritual of bathing, and others who make a ritual out of never bathing. Some let their hair and nails and beards grow long, while others keep their hair braided in a topknot. There are also some who subsist on just a single juniper berry, sesame seed, or grain of rice.
“Some smear their bodies with ashes, soot, dead flower pollen, coal dust, dirt, and mud. Others adorn themselves with bodily hair, reeds, scalp hair, fingernails, rags, ribs, and skulls. They drink hot water, water leftover after washing rice, water filtered through a blanket, and dishwater. Some wear dyes of charcoal, minerals, or saffron, shave their heads, carry vases, human skulls, and clubs.
“In such ways do these fools believe themselves to be pure. Some inhale smoke and fire, stare at the sun, and perform the five-fires ritual. They stand on one foot, raise one hand in the air, and stay in just one spot. Such are the hardships that they undergo. They use burning chaff and coals and tandoor ovens. They walk on glowing rocks, scorching fire, or scalding water. Some go to a sacred riverbank and die there. They follow the course of such practices.
“They believe that they become pure by reciting oṁ, vaṣaṭ, svadhā, svāhā, the benedictions, collected praises, or invocations; by repeating mantras or dhāraṇīs; or by practicing meditation. Considering themselves pure, they take refuge in and pay homage to beings that they believe to be essential, such as Brahmā, Indra, Rudra, [F.123.b] Viṣṇu, Devī, Kumāra, Mātṛ, Katyāyanī, Candra, Āditya, Vaiśravaṇa, Varuṇa, the Vāsus, the Aśvins, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, mahoragas, rākṣasas, bhūtas, kumbhāṇḍas, pretas, gaṇas, ancestors, piśācas, devarṣis, rājarṣis, and brahmarṣis.
“They also take refuge in the elements, such as earth, water, fire, wind, and space. Likewise they resort for refuge in mountains, rivers, sources of rivers, lakes, ponds, pools, oceans, reservoirs, lotus ponds, and wells; trees, bushes, vines, grass, tree trunks; cow pens, cemeteries, crossroads where four roads meet, and markets. They pay homage to houses, pillars, and rocks; clubs, swords, bows, axes, arrows, spears, and tridents. They also believe that yogurt, butter, mustard seeds, barley, magic strings, dūrvā grass, jewels, gold, silver, [250] and other such items are auspicious.
“This is what these non-Buddhists rely on because of their fear of cyclic existence. In doing so, some of them think, ‘Because of these methods, in the afterlife we shall find heaven and final emancipation.’ In this way they go astray on errant paths. They seek refuge in that which cannot offer protection. They take as auspicious that which is not auspicious. They take as pure that which is not pure.
10.
iha ca kecitparatra manyante svargāpavargāvasmākametebhyo nirvartsyeta iti mithyāmārgaprayātā aśaraṇe śaraṇasaṃjñino 'maṅgalye maṅgalasaṃjñino 'śuddhyā śuddhiṃ manyatoyannvahaṃ tādṛśaṃ vratatapoviśeṣamālabheyaṃ yathā sarvaparapravādinaśca nigṛhītāḥ syuḥ, karmakriyāpraṇaṣṭānāṃ ca sattvānāṃ karmakriyāvipraṇāśamādarśayeyam / dhyānagocarāṇāṃ ca rūpāvacarāṇāṃ ca devānāṃ dhyānaviśeṣopadarśanādāvarjanaṃ kuryāmiti //
186：今我寧可示現清行，以用攝取外學之等，顯正真業使捨迷惑，所當應行，欲界色界不從彼教，來入佛道。
187：佛告諸比丘：菩薩爾時復作是念：我今為欲摧伏外道現希有事，令諸天人生清淨心；又欲令彼壞因緣者知業果報；又欲示現功德智慧有大威神，分扸諸定差別之相；又欲示現有大勇猛精進之力。
“However, if I now attain mastery in the prescribed practices and austerities, all the opposing views will become suppressed. I will then demonstrate to these people, who disregard karmic actions, the inescapability of the fruits of actions. And as for the gods in the realms of meditative concentration and form, if I can demonstrate a superior meditative concentration, [F.124.a] they will become interested.”
11.
iti hi bhikṣavo bodhisattva evaṃ cintayitvā ṣaḍvarṣikaṃ mahāghoraṃ vratatapaḥsuduṣkarātsuduṣkarāṃ duṣkaracaryāmālabhate sma / kena kāraṇenocyate duṣkaracaryeti? duṣkarakārikaiṣā, tenocyate duṣkaracaryeti / na sa kaścitsattvaḥ sattvanikāye saṃvidyate manuṣyo vā amanuṣyo vā, yaḥ samarthastathārūpaṃ duṣkaraṃ caritum, anyatra caramabhavikādbodhisattvāt, ya āsphānakadhyānaṃ samāpadyate sma / kena kāraṇenocyate āsphānakamiti? sa caturthadhyānamādita eva samāpadyamāna āśvāsapraśvāsānuparodhayati saṃnirodhayati / akalpaṃ tad dhyānamavikalpamaniñjanamapanītamaspandanaṃ sarvatrānugataṃ ca sarvatra cāniśritam / na ca tad dhyānaṃ jātu kenacitsamāpannaṃ pūrvaṃ śaiṣyeṇa vā aśaiṣyeṇa vā pratyekabuddhena (Vaidya 184) vā caryāpratipannena vā bodhisattvena / ataścāsphānakaṃ nāmocyate / ākāśamaspharaṇamakaraṇamavikaraṇaṃ tacca sarvaṃ spharatīti hyākāśasamaṃ tad dhyānam / tenocyate āsphānakamiti //
186：六年勤苦行品第十五
佛告比丘：於時菩薩作是思惟，六年之中示大勤苦精進之行。以何等故名勤苦行？是事難及人所不逮，是故名曰勤苦行矣。眾生之中，若天世人不能修行、成辦此業，唯有究竟一生補處菩薩，乃能行之，故曰難辦。斯勤苦行，因是現行四禪之法，數出入息令解其意，無想不念無所悕望，在所至奉心無所猗，不貪是四，其像本末宿世所學，無學緣覺菩薩所行，是則名曰周遍虛空。無作非作靡所不作，彼則名曰普護一切，以等如空行禪定事，是亦名曰去無所至。
187：1)便於是處結加趺坐，身口意業靜然不動，初攝心時專精一境，制出入息熱氣遍體，腋下流汗額上津出譬如雨滴，忍受斯苦不生疲極，便起勇猛精進之心。2)佛告諸比丘：菩薩爾時制出入息，於兩耳中發大音響，譬如引風吹鼓鞴囊，受是苦事不生疲倦。諸比丘！我於爾時耳鼻口中斷出入息，內風衝頂發大音聲，譬如壯士揮彼利刃，上破腦骨，受是苦事，不生疲極退轉之心。3)佛告諸比丘：菩薩爾時諸出入息一切皆止，內風強盛於兩肋間，旋迴婉轉發大聲響，譬如屠人以刀解牛，受是苦事都無懈倦。4)佛告諸比丘：菩薩爾時內風動故遍身熱惱，譬如有人力弱，受制於大火聚，舉身被炙。受斯苦極，更增勇猛精進之心，5)作是念言：我今住彼不動三昧，身口意業皆得正受，入第四禪遠離喜樂，遣於分別無有飄動，猶如虛空遍於一切無能變異，此定名為阿娑婆那。菩薩爾時修如是等最極苦行。
Monks, following up on these thoughts, the Bodhisattva now began a six-year period of extremely fierce prescribed practices and hardships that were intensely difficult, the hardest of all difficult practices. The reason for calling this difficult practice is because it is excruciatingly difficult, and therefore it is described in such terms. Except for a bodhisattva who has reached his last existence and rests in equanimity in all-pervasive absorption, there is no one, human or nonhuman, who is capable of undergoing such hardships. This absorption is called all-pervasive because as the Bodhisattva rested in equanimity in the fourth absorption, from the very beginning all movements of the breath slowed down and ceased, and the absorption was nonconceptual. There was no thought, no movement, no conceptual mind, and no change, yet it was all-pervading and not dependent on anything. Previously no student, master, solitary buddha, or bodhisattva who had taken up such conduct had ever entered this absorption. This absorption is likened to space, because like space— which is motionless, uncaused, and changeless—there is nowhere it cannot reach. In that way it is similar to space, and therefore it is described as such.
12.
atha khalu bhikṣavo bodhisattvo lokasyāścaryasaṃdarśanārthaṃ tīrthikānāṃ ca darpanirghātanārthaṃ parapravādināṃ ca nigrahārthaṃ devānāṃ cāvarjanārthamucchedaśāśvatavādināṃ ca sattvānāṃ krarmakriyāpraṇaṣṭānāṃ karmakriyāvatāraṇārthaṃ puṇyaphalodbhāvanārthaṃ jñānaphalasaṃdarśanārthaṃ dhyānāṅgavibhajanārtha kāyabalasthāmasaṃdarśanārthaṃ cittaśauryasaṃjananārthaṃ ca asaṃskṛtāyāṃ pṛthivyāṃ paryaṅkamābhujya niṣīdati sma / niṣadya ca svakāyaṃ cetasā nigṛhṇīte sma, niṣpīḍayati sma //
186：於時菩薩欲現世間開化外學，若干品業訓誨諸天示其罪福。外學異術，計死斷絕神無所生；或言有常云何罪福。為分別說功德之報，現身口心當行清淨。
187：
Monks, in this way the Bodhisattva displayed true wonders to the worldly ones. He did so in order to shatter the proud satisfaction of extreme practitioners, to vanquish the opponents’ attacks, [251] to attract the gods, and to correct nihilists and eternalists, who disregard karmic action. He also did so in order to declare the results of merit, to teach the results of wisdom, to distinguish the levels of concentration, to demonstrate the power and strength of the body, [F.124.b] and to develop bravery of mind. For these reasons the Bodhisattva sat down on the rugged earth, crossed his legs, and began to punish and torment his body through his mental resolve.
13.
tato me bhikṣavo haimantikāsvaṣṭakarātriṣu tathā kāyaṃ nigṛhṇato niṣpīḍayataḥ kakṣābhyāmapi svedāḥ praśravanti sma / lalāṭādapi svedāḥ praśravanti sma / bhūmau nipatanti sma avaśyāyanta ūṣmāyanto bāṣpāyantaḥ / tadyathāpi nāma balavān puruṣo durbalataraṃ puruṣaṃ grīvāyāṃ gṛhītvā niṣpīḍayet, evameva bhikṣava imaṃ kāyaṃ cetasā nigṛhṇato niṣpīḍayataḥ kakṣābhyāmapi svedāḥ praśravanti sma / lalāṭādapi svedāḥ praśravanti sma / bhūbhau nipatanti sma avaśyāyanta ūṣmāyanto bāṣpāyantaḥ //
186：
187：
Monks, for eight winter nights I punished and tormented my body. Sweat ran from my armpits and from my forehead. As the sweat fell on the ground, the drops turned into hoarfrost, heated up, and evaporated. It was just like a strong man who grabs a very feeble person by the neck and strangles him. Such was the manner, monks, in which my mind brought punishment and torment on my body. Sweat ran from my armpits and from my forehead and, as the sweat fell on the ground, the drops turned into hoarfrost, then grew hot, and evaporated.
14.
tasya me bhikṣava etadabhūt - yannvahamāsphānakaṃ dhyānaṃ dhyāyeyam / tato me bhikṣava āsphānakaṃ dhyānaṃ dhyāyato mukhato nāsikātaścāśvāsapraśvāsā upaniruddhāvabhūtām / karṇachidrābhyāmuccaśabdā mahāśabdā niścaranti sma / tadyathāpi nāma karmāragagayā mathyamānāyāmuccaśabdo mahāśabdo niścarati, evameva me bhikṣavo mukhanāsikābhyāmāśvāsapraśvāsāvuparuddhāvabhūtāṃ śrotachidrābhyāmuccaśabdo mahāśabdo niścarati sma //
tasya me bhikṣava etadabhūt - yannvahaṃ bhūya āsphānakaṃ dhyānaṃ dhyāyeyamiti / tato me bhikṣavo mukhanāsikāśrotrāṇyuparuddhāni cābhūvan / teṣūparuddheṣu vāyururdhvaṃ śiraḥkapālamupanihanti sma / tadyathāpi nāma bhikṣavaḥ puruṣaḥ kuṇḍayā śaktyā śiraḥkapālamupahanyād, evameva me bhikṣavo mukhanāsikāśrotreṣūparuddheṣu āśvāsapraśvāsā urdhvaṃ śiraḥkapālamupanighnanti sma //
tāṃ cāvasthāṃ dṛṣṭvā bodhisattvasya tatra keciddevā evamāhu - kaṣṭaṃ bhoḥ kālagato batāyaṃ siddhārthaḥ kumāraḥ / apare evamāhuḥ - nāyaṃ kālagataḥ / api tudhyānavihāra eṣo 'rhatāmevaṃvidha iti / tasyāṃ ca velāyamimāṃ gāthāmabhāṣanta -
mā khalvayaṃ śākyanarendragarbho hyapūrṇasaṃkalpa ihaiva raṇye /
kṛtvā trilokaṃ dukhitaṃ hyanāthaṃ kālaṃ kariṣyatyakṛtārtha eva // Lal_17.1 //
hā sattvasārā sadṛḍhapratijñā saddharmayajñena nimantritābhūt /
(Vaidya 185)vayaṃ purā te tuṣiteṣu nāthā kva sā pratijñā tava śuddhasattva // Lal_17.2 //
186：
187：
Monks, at that point I thought to myself: “I should now practice the all-pervading absorption.” And, monks, as I was practicing the all-pervading absorption, from my mouth and my nose all movement of breath ceased, and within the openings of my ears an immense sound was heard. The sound was as loud and intense as when a blacksmith’s bellows is being squeezed. Monks, all the while there was no movement of my breath through my mouth and nose, there was this intense, loud noise in my ears.
Monks, I then continued to think: “I should practice the all-pervading absorption.” Since my mouth, nose, and ears were blocked, [252] the breath went up into my skull. Monks, it felt as if someone was striking my skull with a sharp spear. Monks, in that way, as my mouth, nose, and ears were blocked, my in-breaths and outbreaths were pushing up and hitting my skull.
Some divine sons noticed the suffering of the Bodhisattva and remarked: [F.125.a] “Oh no! It seems the young Siddhārtha is dying!”
The others remarked: “No, he’s not dying. This is simply how worthy ones abide in absorption.”  On this occasion, they then sang these verses:
1)“May this son of the Śākya kings, Who has not fulfilled his aim in the forest here, Not pass away without fulfilling his intention, And thus leave this triple world suffering and without a defender.
2)“Oh no! You are the essential being and your commitment is strong. Protector, previously in the Heaven of Joy you invited us To hear the gift of the sacred Dharma, But now where is your resolve, O Pure Being?”
15.
atha te devaputrāstrāyatriṃśeṣu deveṣu gatvā māyādevyā evamarthaṃ śrāvayanti - kālagataḥ kumāraḥ / atha māyādevī apsarāgaṇaparivṛtā ardharātrasamaye nairañjanāyāstīre yena bodhisattvastenopasaṃkrāntā / sā paśyati sma bodhisattvaṃ śuṣkagātram / kālagatamiva dṛṣṭvā bāṣpagadgadakaṇṭhā roditumārabdhā / tasyāṃ ca velāyāmimāṃ gāthāmabhāṣata -
yadā jāto 'si me putra vane lumbinisāhvaye /
siṃhavaccāgṛhītastvaṃ prakrāntaḥ sapta padā svayam // Lal_17.3 //
diśāṃ cālokya cature vācā te pravyāhṛtā śubhā /
iyaṃ me paścimā jātiḥ sā te na paripūritā // Lal_17.4 //
asitenābhinirdiṣṭo buddho loke bhaviṣyasi /
kṣuṇṇaṃ vyākaraṇaṃ tasya na dṛṣṭā tena nityatā // Lal_17.5 //
cakravartiśriyaṃ putra napi bhuktā manoramā /
na ca bodhimanuprāpto yāto 'si nidhanaṃ vane // Lal_17.6 //
putrārthe kaṃ prapadyāmi kaṃ va krandāmi duḥkhitā /
ko me dadyekaputrasya kiṃcitprāṇasya jīvitam // Lal_17.7 //
bodhisattva āha -
kaiṣā ati tvāṃ karuṇaṃ rudāsi prakīrṇakeśā vinivṛttaśobhā /
putraṃ hyatīvā paridevayantī viceṣṭamānā dharaṇītalasthā // Lal_17.8 //
māyādevī āha -
mayā tu daśamāsāṃ vai kukṣau vajra ivā dhṛtaḥ /
sā te 'haṃ putrakā mātā vilapāmi suduḥkhitā // Lal_17.9 //
atha bodhisattva āśvāsayannuvāca - na bhetavyaṃ putralālase, śramaṃ te saphalaṃ kariṣyasi / amoghaṃ buddhaparityāgam / asitanirdeśaṃ ca vyaktaṃ kariṣyāmi / dīpaṃkarasya vyākaraṇaṃ vyaktīkariṣyāmi ca /
api śatadhā vasudhā vikīryeta meruḥ plave cāmbhasi ratnaśṛṅgaḥ /
candrārkatārāgaṇa bhū pateta pṛthajano naiva ahaṃ mriyeyam / (Vaidya 186)
yasmānna śoko tvayi atra kāryo na vai cirād drakṣyasi buddhabodhim // Lal_17.10 //
186：
187：
These divine sons then went to the gods in the Heaven of the Thirty-Three and told Māyādevī: “It seems that the young Prince is about to pass away.” Māyādevī surrounded herself with a retinue of divine maidens, and at midnight they went to the bank of the Nairañjanā River where the Bodhisattva was staying. She saw how thin the Bodhisattva had become, and it appeared as if he had died. Upon seeing this, she was choked with tears and began to weep. She then sang these verses:
3)“When I gave birth to you, my son, in the Lumbinī Grove, Without support, like a lion, you took seven steps on your own. You gazed in the four directions and said these beautiful words: ‘This is my last birth.’ Those words will now never come to pass. [253]
4)“Asita predicted that you would be a buddha in this world, But his prediction was wrong, as he did not foresee impermanence. My son, you have not yet had the joys of a universal monarch’s splendors, And now you are passing away in this forest without attaining awakening.
5)“To whom can I turn to about my son? To whom shall I cry out in my pain? Who will give life back to my only son,” Who is barely alive?
6)The Bodhisattva answered:“Who are you? You cry so heart wrenchingly, With disheveled hair and your beauty impaired, Lamenting your son so intensely And throwing yourself on the ground.” [F.125.b]
7)Māyādevī replied: “It is I, your mother, O son, Who for ten months Carried you in my womb like a diamond. It is I who now cry out in despair.”
8)Then, in order to console her, the Bodhisattva told her: “As for grieving for your son, there is no need to worry; your hardship will pay off. Renouncing the world for the sake of awakening is indeed meaningful. What the priest Asita predicted shall come true. Likewise the prediction of Dīpaṃkara shall come to pass.
9)“It is possible that the world may break into a hundred pieces, and the jewel peak of Mount Meru may fall into the ocean. The sun, the moon, and the stars may fall to the ground. Yet although I am an ordinary person, I will not die. Therefore do not bring misery on yourself. Before long you shall behold the awakening of a buddha.”
16.
sahaśravaṇādeva devī māyā saṃpraharṣitaromakūpajātā bodhisattvaṃ māndāravapuṣpairabhyavakirya tripradakṣiṇīkṛtvā divyatūryaiḥ saṃpravādyamānairyena svabhavanaṃ tenopajagāma //
186：
187：
As soon as Māyādevī heard this, she became overjoyed, and the hair on her body stood on end. Sprinkling the Bodhisattva with māndārava flowers, she circumambulated him three times. Then, accompanied by heavenly music, she went back to her abode. [254]
17.
tasya me bhikṣava etadabhūt - santyeke śramaṇabrāhmaṇā ye alpāhāratayā śuddhiṃ manyante / yannvahamalpāhāratayā pratipadyeyamiti / abhijānāmyahaṃ bhikṣava ekamevādvitīyaṃ kolamāhāramāhartum / syātkhalu punarbhikṣavo yuṣmākaṃ eṣā buddhiḥ - mahattaraṃ tatra kāle kolamāsīditi / na khalvevaṃ draṣṭavyam / atha khalviyadeva tatra kāle kolamabhūt / tasya me bhikṣava ekameva kolamāhāramāharato 'dvitīyaṃ kāyo 'tyarthaṃ karśito 'bhūddurbalaḥ / tadyathāpi nāma bhikṣava āsītakīparvāṇi vā kālāparvāṇi vā, evameva me 'ṅgapratyaṅgānyabhūvan / tadyathāpi nāma karkaṭapārśukā, evameva me pārśukā abhūvan / tadyathāpi nāma vāhanakāraśālāyāṃ vā hastiśālāyāṃ vā jīrṇāyāmubhayato vivṛtāyāṃ gopānasyāntarikāśca virājante vyavabhāsante, evameva me pārśukā antaḥkāye ubhayato virājante sma vyavabhāsante sma / tadyathāpi nāma vartanyā veṇī unnatāvanatā bhavati samaviṣamā, evaṃ me pṛṣṭhīkaṇṭako 'bhūdunnatāvanataḥ samaviṣamaḥ / tadyathā tiktakālābustaruṇo lūna āmlāno bhavati saṃmlānaḥ samutpuṭakajātaḥ evameva śira āmlānamabhūtsaṃmlānaṃ samutpuṭakajātam / tadyathāpi nāma grīṣmāṇāṃ paścime māse kūpatārakā dūragatā bhavanti, kṛcchreṇa saṃprakāśyante, evameva me 'kṣitārakau duragatāvabhūtāṃ kṛcchreṇa saṃprakāśyete sma / tadyathāpi nāmājapadaṃ voṣṭrapadaṃ vā, evameva me kakṣākukṣivakṣādīnyabhūvan / tato yadāhaṃ bhikṣavaḥ pāṇinā kukṣiṃ spṛśāmīti pṛṣṭhikaṇṭakamevāsprākṣam / uttiṣṭhāmīti cābhisaṃskurvaṃstathaivāvakubjaḥ prayāmeṇa prāpatam / tataḥ kṛcchreṇotthito 'pi pāṃśukṛtāni gātrāṇi pāṇinā pramṛjato me pūtiromāṇi kāyācchīryante sma / yāpi me 'bhūtpaurāṇī śubhavarṇatanuḥ sāpyantaradhādyathāpīdaṃ rūkṣapradhānaṃ prahitātmanaḥ / sāmantāśca me gocaragrāmavāsina evaṃ saṃjānante sma - kālako bata bhoḥ śramaṇo gautamaḥ / śyāmako bata bhoḥ śramaṇo gautamaḥ / madguracchavirbata bhoḥ śramaṇo gautamaḥ / yāpyasyābhūtpaurāṇī śubhavarṇā nibhā, sāpyantarhitā //
186：日服一麻一米，六年之中，修立難及勤苦之行，宿命不債。菩薩六年之中結加趺坐，威儀禮節未曾進退，常存露精亦無覆蓋，不避風雨，不障頭首塵土之患，不起左右行大小便，亦無涕[涅-日+乖]，不屈申俯仰，亦不傾側，身不倚臥，或興雲大雨電雷霹靂，春秋冬夏菩薩默坐，值此眾難未曾舉手以自障蔽，諸根不亂不生恐怖；丘聚村落男女大小，牧馬牛羊擔薪負草，過邊興塵不相念之，不以為患，無所污難。彼時菩薩，眾人怪之羨之所行，取其草木投著耳中，耳不痛痒，著之鼻中鼻亦不嚏，亦不棄去。
187：諸比丘！菩薩復作是念：世間若沙門婆羅門，以斷食法而為苦者，我今復欲降伏彼故日食一麥。比丘當知！我昔唯食一麥之時，身體羸瘦如阿斯樹，肉盡肋現如壞屋椽，脊骨連露如笻竹節，眼目欠陷如井底星，頭頂銷枯如暴乾瓠，所坐之地如馬蹄跡，皮膚皺[起-巳+叟]如割胊形，舉手拂塵身毛焦落，以手摩腹乃觸脊梁。又食一米乃至一麻，身體羸瘦過前十倍，色如聚墨又若死灰，四方聚落人來見者咸歎恨言：釋種太子寧自苦為？端正美色今何所在？佛告諸比丘：菩薩六年苦行之時，於四威儀曾不失壞，盛夏暑熱不就清涼，隆冬嚴寒不求厚煖，蚊虻唼體亦不拂除，結加趺坐身心不動，亦不頻申亦不洟唾。放牧童竪常來覩見，戲以草𮞞而刺我鼻，或刺我口或刺我耳，我於爾時身心不動。
Monks, at that point I thought to myself: “Because some religious practitioners and priests believe that one becomes purified by eating very little food, I must also be diligent in fasting.” Monks, I realized that I should henceforth live on a single juniper berry and restrain myself from eating two. Monks, you might think that the juniper berries of that time were larger than now, but that is not the case. They were just as they are now.
Monks, as I now began living on just a single juniper berry, never taking a second, my body became extremely weak and emaciated. Monks, my limbs and joints began to resemble the knots of the āsītakī plant or the kālā plant. My rib cage resembled the sides of a crab. Like an old stable for horses or elephants where the two sides have caved in and made the inside rafters visible, [F.126.a] the insides of my chest became visible through both sides of my ribs. My spine appeared uneven and rugged, like a braid of hair with all its ups and downs. Just as a bitter gourd that has been cut too early withers, dries out, and develops cracks, likewise my head began to wither, dry out, and develop cracks. Just like a well during the end of summer, where the reflection of the stars has sunk and is hard to notice, my eyeballs had sunk into my head and become barely visible. My legs resembled the legs of a goat or a camel, and so it was for my armpits, belly, chest, and so forth. Monks, when at that point I tried touching my belly with my hand, I actually ended up touching my spine. I was so hunched over that I fell whenever I tried to stand. When I finally managed to get up [255] and wipe my dust-covered body with my hands, my decayed hair fell out of my body. Previously my complexion had been beautiful and smooth, but now this radiance was all gone due to exerting myself in harsh travails. The people who lived in the villages surrounding the area where I was practicing began to say: “Oh my, the mendicant Gautama has turned black! Have you seen, he’s so dark! The mendicant Gautama has the color of the madgura fish! Previously his complexion was so beautiful, but now it has all changed.”
18.
tasya me bhikṣava etadabhūt - yannvahaṃ bhūyasyā mātrayālpāhāratayā pratipadyeyamiti / abhijānāmyahaṃ bhikṣava ekameva taṇḍulamadvitīyamāhāramāhartum / syādbhikṣavo yuṣmākamevaṃ mahattaraṃ taṇḍulaṃ tasmin kāle 'bhūditi / na khalvevaṃ draṣṭavyam / athaitāvāneva tasmin kāle taṇḍulo 'bhūt / tasya me bhikṣava ekaṃ taṇḍulamāharataḥ kṣipraṃ kāyo 'bhūditi pūrvavadyāvanmadguracchavirbata bhoḥ śramaṇo gautama iti / yāpyasya sābhūtpaurāṇī śubhavarṇatanuḥ sāpyantarhiteti //
(Vaidya 187) tasya me bhikṣava etadabhūt - yannvahaṃ bhūyasyā mātrayālpāhāratāyai pratipadyeyamiti / abhijānāmyahaṃ bhikṣava ekameva tilamadvitīyamāhāramāhārayitum / peyālaṃ / yāvatsāpyasya śubhavarṇatanurantarhiteti //
tasya me bhikṣava etadabhūt - santyeke śramaṇabrāhmaṇā ye 'nāhāratayā śuddhiṃ manyante / yannvahaṃ sarveṇa sarvamanāhāratāyai pratipadyeyamiti / tato 'haṃ bhikṣavo 'nāhārasthito 'bhūvan / tasya me bhikṣavo 'nāhārasya kāyo 'tīva śuṣko 'bhūt kṛśo durbalaḥ, tadyathāpi nāma āsitakīparvāṇi vā kālāparvāṇi vā / tato dviguṇatriguṇacaturguṇapañcaguṇadaśaguṇaṃ me kṛśānyaṅgapratyaṅgānyabhūvan / tadyathā karkaṭakapārśukā vāhanaśālāyāṃ vā gopānasī (pārśve) dviparivartanā veṇīvatpṛṣṭhīkaṇṭakaḥ / tiktālābuvacchiraḥkapālam, kūpatārakā ivākṣitārake / so 'haṃ bhikṣavaḥ sādhukamuttiṣṭhāmīti gātrāṇyabhisaṃskurvannavakubjaḥ prāpatam / kṛcchreṇāpi cotthitaḥ pāṃśukṛtāni me gātrāṇi pramṛjataḥ pūtimūlāni romāṇyaśīryanta / yāpi me sābhūcchubhavarṇatanunibhā, sāpyantaradhāt / tadyathāpi tadrūkṣapradhānaprahitātmakatvāt / sāmantāśca me gocaragrāmavāsino janā evaṃ saṃjānante sma - kālako bata bhoḥ śramaṇo gautamaḥ / śyāmako bata bhoḥ śramaṇo gautamaḥ / madguracchavirbata bhoḥ śramaṇo gautamaḥ / yāpyasya sābhūtpaurāṇī śubhavarṇanibhā sāpyantarhiteti //
186：
187：
Monks, at that point I thought to myself: “I must apply myself to eating even less than this.” I realized that I should henceforth live on only a single grain of rice and restrain myself from eating two. Monks, you may think that the rice grains of that192  time were larger than now, but that is not the case. They were just as they are now.
Monks, as I now lived on only a single grain of rice, my body quickly grew thinner, and people began to say: [F.126.b] “Oh my! The mendicant Gautama has turned black! Have you seen, he’s so dark! The mendicant Gautama has the color of the madgura fish! Previously his complexion was so beautiful, but now it has all changed.”
Monks, at that point I thought to myself: “I must apply myself to eating even less than this.” I realized that I should henceforth live on only a single sesame seed and restrain myself from eating two. Just as before, I grew even thinner, and people continued to remark on how my previously beautiful complexion had disappeared.
Monks, I then thought to myself: “There are some monks and priests who believe that they are purified by abstaining from eating food. I should also apply myself to completely abstaining from any food.” Monks, I then began a complete fast. Monks, as I now began living without any sustenance, my body became extremely weak and emaciated. Monks, my limbs and joints gradually became twice, three times, four times, five times, and finally ten times as thin as the knots of the āsītakī and kālā plants. My rib cage resembled the sides of a crab, [256] and it looked like a collapsed stable with rafters exposed on either side. My spine appeared like a braided tuft of hair. My skull looked like a cracked gourd. My eyeballs appeared like stars in a sunken well. Monks, whenever I thought I should stand up, I tried to do so, but my body was so hunched over that I fell every time. When I finally managed to get up with great effort and wipe my dust-covered body with my hands, my body hair, its roots rotten, came out of my body. Previously my complexion had been beautiful and smooth, but now this radiance had disappeared because of exerting myself in extreme austerities. The people who lived in the villages surrounding the area where I was practicing began to say: “Oh my, the mendicant Gautama has turned black! Have you seen, he’s so dark! The mendicant Gautama has the color of the madgura fish! Previously his complexion was so beautiful, but now it has all changed.” [F.127.a]
19.
rājāpi tadā śuddhodanaḥ pratipratidivasaṃ bodhisattvasyāntike dūtaṃ preṣayati sma //
iti hi bhikṣavo bodhisattvo lokasyādbhutakriyāsaṃdarśanārthaṃ pūrvavadyāvatkarmakriyāpraṇaṣṭānāṃ sattvānāṃ karmakriyāvatāraṇārthaṃ puṇyasaṃcayānāṃ codbhāvanārthaṃ mahājñānasya ca guṇasaṃdarśanārthaṃ dhyānāṅgānāṃ ca vibhajanārthamekatilakolataṇḍulena ṣaḍvarṣāṇi duṣkaracaryāmanuvartayantamupadarśayati sma / adīnamānasaḥ ṣaḍvarṣā bodhisattvo yathā niṣaṇṇa evāsthāt paryaṅkena / na ca īryāpathāccyavate sma / nātapācchāyāmagamanna chāyāyā ātapam / na ca vātātapavṛṣṭiparitrāṇamakaronna ca daṃśamaśakasarīsṛpānapanayati sma / na coccārapraśrāvaśleṣmasiṃhāṇakānutsṛjati sma / na ca samiñjanaprasāraṇamakarot / na ca pārśvodarapṛṣṭhasthānenāsthāt / ye 'pi ca te mahāmeghā durdinavarṣāśaniśaradgrīṣmahaimantikāḥ, te 'pi bodhisattvasya kāye nipatanti sma / na cāntato bodhisattvaḥ pāṇināpi pracchādanamakarot / na cendriyāṇi pithayati sma / na cendriyārthān gṛhṇite sma / ye ca tatrāgaman grāmakumārakā vā grāmakumārikā vā gopālakā vā paśupālakā vā tṛṇahārikā vā kāṣṭhahārikā vā gomayahārikā vā, te bodhisattvaṃ pāṃśupiśācamiti manyante sma / tena ca krīḍanti sma / pāṃśubhiścainaṃ mrakṣayanti sma //
186：
187：
During this time King Śuddhodana sent a messenger every day to see the Bodhisattva. Monks, in this way the Bodhisattva displayed true wonders to the world. He did so in order to shatter the proud satisfaction of non-Buddhists, to vanquish the opponents’ attacks, to attract the gods, and to show the nihilists and eternalists, who disregard karmic action and the ripening of karmic results. He lived on just a single sesame seed, a single juniper berry, and a single grain of rice in order to demonstrate the accumulation of merit, to teach the qualities of great wisdom, and to distinguish the levels of absorption. In this way he demonstrated hardships for six years without ever weakening his resolve.
The Bodhisattva remained sitting cross-legged for six years. He simply sat the way he was, without forsaking his activity. When the sun was shining, he did not seek shade. When the shade fell on him, he did not move into the sun. Never did he seek shelter from the wind, the sun, and the rain. He never chased away mosquitoes, bees, and poisonous snakes. He did not defecate, urinate, spit, or blow his nose. Neither did he bend his limbs or stretch them out. He never lay down on his belly, side, or back. The hot season, the winter, and the great clouds, storms, rain, and lightning of autumn [257] all assailed the body of the Bodhisattva. In fact the Bodhisattva did not even use his hand to shelter himself. He did not block his senses, but neither did he follow after the objects of his senses. Those who passed by the Bodhisattva, such as village boys or girls, ox herders, cow herders, grass collectors, wood collectors, and those looking for dung, all thought he was a demon made of dust. They made fun of him and sprinkled him with dust.
20.
tatra bodhisattvastaiḥ ṣaḍbhirvarṣaistāvallūhanyūnadurbalakāyaḥ saṃvṛtto 'bhūt, yadasya karṇaśrotābhyāṃ tṛṇatūlakaṃ prakṣipya nāsāśrotābhyāṃ niṣkāsyate sma / nāsāśrotābhyāṃ prakṣipya karṇaśrotābhyāṃ (Vaidya 188) niṣkāsyate sma / karṇaśrotābhyāṃ prakṣipya mukhadvāreṇa niṣkāsyate sma / mukhadvāreṇa prakṣipya karṇanāsikāśrotābhyo niṣkāsyate sma / nāsāyāṃ prakṣipya karṇanāsikāmukhadvāreṇa niṣkāsyate sma //
ye ca te devanāgayakṣagandharvāsuragaruḍakinnaramahoragā manuṣyāmanuṣyā bodhisattvasya guṇeṣu pratyakṣāḥ, te rātriṃdivaṃ samadhiṣṭhā bodhisattvasya pūjāṃ kurvanti sma / praṇidhānāni ca kurvanti sma //
tatra bodhisattvena tai ṣaḍbhirvarṣairduṣkaracaryāṃ saṃdarśayatā paripūrṇāni dvādaśanayutāni devamanuṣyāṇāṃ tribhiryānaiḥ paripācitānyabhūvan //
186：諸天、龍神、阿須倫、迦留羅、真陀羅、摩休勒，目自覩見菩薩功勳道德巍巍，來往其邊供養奉事，稽首菩薩。爾時菩薩定坐六年，現勤苦行，教授開化十二載天人，立之三乘，以是之故，坐六年耳。
187： 常為天龍鬼神之所供養，能令十二絡叉天人住三乘路。
In this way the Bodhisattva spent six years, during which time his body became increasingly feeble, weak, and emaciated. When people placed grass or cotton in his ears, it would stick out of his nostrils. When they did the same with his nostrils, the grass and cotton would emerge from his ears. When they placed things in his ears, they would stick out of his mouth. And when they stuffed things in his mouth, they would come out of his ears and nose. [F.127.b] Things put in his nostrils would appear out of his ears, nose, and mouth.
The gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas who witnessed the qualities of the Bodhisattva watched over him day and night, making offerings and forming aspirations. While the Bodhisattva demonstrated austerities for six years, 1.2 trillion gods and humans were matured in the Three Vehicles.
21.
tatredamucyate -
tasya ca guṇānvitasya purādviniṣkramya bodhisattvasya /
cintā upāyayuktā sattvārthahitāya utpannā // Lal_17.11 //
pañcasu kaṣāyakāle hīne 'dharmādhimuktike loke /
jāto 'smi jambudvipe dharmakriyauddhure loke // Lal_17.12 //
ākīrṇa tīrthikagaṇaiḥ kautūhalamaṅgalairime yuktā /
kāyopakramakaraṇairmanyante bāliśāḥ śuddhim // Lal_17.13 //
agnipraveśamaruprapātapāṃśubhasmādimakṣitā nagnāḥ /
kāyaparitāpanārthaṃ pañcātapayogamanuyuktāḥ // Lal_17.14 //
mantrāvicārakaraṇā keciddhastāvalehakā abudhāḥ /
na ca kumbhamukhakaroṭānna dhārakuśalāntarācca gṛhṇanti // Lal_17.15 //
na ca yatra svānubhavatī na cāhitaṃ tena tiṣṭhavākyasya /
kulabhikṣa eka gṛhyā śuddhaṃ manyantihātmānam // Lal_17.16 //
varjenti sarpitailaṃ phāṇitadadhidugdhamatsyamāṃsāni /
śyāmākaśākabhakṣā mṛṇālagarḍulakaṇābhakṣāḥ // Lal_17.17 //
mūlaphalapatrabhakṣāḥ kuśacīvaracarmakambaladharāśca /
apare bhramanti nagnāḥ satyamidaṃ mohamanyaditi mūḍhāḥ // Lal_17.18 //
dhārenti ūrdhvahastā urdhvaṃkeśā jaṭāśca dhārenti /
mārgānatipranaṣṭā amārgasaṃsthāḥ sugatigamanakāmāḥ // Lal_17.19 //
tṛṇamusalabhasmaśayanāḥ kaṇṭakaśayanāśca utkuṭadhyāyi /
sthita kecidekapāde ūrdhvamukhāścandrasūrya paśyantaḥ // Lal_17.20 //
186：於是頌曰：
1)菩薩前出家，其功勳真正；
厥心常寂然，顯是愍眾生。
2)在五濁之世，由下劣俗故；
生此閻浮提，於世現罪福。
3)邪學業熾盛，諸見六十二；
故立此精進，逼困身畢罪。

187：爾時世尊，欲重宣此義而說偈言：
1)菩薩於往昔，捨位出家已，為利眾生故，思惟諸方便：
2)我出濁惡世，生此閻浮提，多諸邪見人，破法行異道。
3)愚者求解脫，自苦其身心，雖怖生死因，恒迷出離果。
4)或有赴火聚，自墜於高巖，五熱以炙身，塗灰而自毀。
5)日常一掬食，劣以濟身命，乞食於他門，主喜而方受，
6)顏色少懷悋，終朝而不食。或時聞杵臼，及以狗吠聲，
7)即止不行乞，乃喚亦不受。蘇油及美味，乳酪沙糖等，
8)一切皆不御，唯食麤惡食。糠汁及油滓，狩糞并藕根，
9)草木諸花葉，以求於解脫。或有服淨水，或日食一麻，
10)或止進一米，或有自餓死，以求於解脫。或有著皮革，
11)糞掃及鳥羽，樹皮毛毼等，種種弊衣服。或有著一衣，
12)乃至著七衣，或有常露形，以求於解脫。坐臥編椽上，
13)棘刺灰土中，板杵瓦石間，以求於解脫。或常舉兩手，
14)或有翹一足，散髮及髽髻，逐日而迴轉，以求於解脫。
On this topic, it is said:
1)The Bodhisattva left his home In possession of all good qualities. In order to benefit sentient beings, He gave rise to a skillful outlook.
2)“At the time of the five degenerations, When lowly people devoted themselves to non-Dharma, I was born in this world, Where people endowed with leisure practice Dharma. [258]
3)“The world is full of non-Buddhists, Who act out of curiosity or for the sake of good luck. Making their own bodies into tools, These childish people think they are purified.
4)“They walk into ravines, fire, and desolate areas; Naked, they smear themselves in soil and ashes. In order to punish the body, They employ the five-fires ritual.
5)“They commit the error of using mantras; In ignorance they lick their hands. Some do not take food from vases; Others reject offerings near doors and pillars.
6)“Some won’t take offerings where a dog lives; Others reject places where they are told to stay or come. By receiving a single offering from a house, They think: ‘I have become pure.’
7)“Some reject butter, oil, molasses, and yogurt; Others won’t eat fish, meat, and milk. Instead they eat vegetables and grain, Lotus roots and garḍula seeds.
8)“Living on roots, fruits, and leaves, They wear grass, mendicant’s robes, and skins. Still others wander naked; Such fools think they have grasped the only truth.
9)“Some hold up their hand outstretched; Others keep their hair in a braided knot. Straying from the path, They have lost the path, yet they hope for happy rebirths.
10)“They sleep on beds of grass, sticks, and ashes; They sleep on thorns or sit upright. Some always stand on one leg, [F.128.a] Staring, with their faces upturned, at the sun and the moon.
22.
utsāṃ sarasataḍāgāṃ sāgarasaritaśca candrasūryau ca /
vṛkṣagiriśailaśikharāṃ kumbhaṃ dharaṇīṃ namasyante // Lal_17.21 //
(Vaidya 189) vividhaiśca kāraṇaiste kāyaṃ pariśodhayanti saṃmūḍhāḥ /
mithyādṛṣṭiparītāḥ kṣipraṃ prapatantyapāyeṣu // Lal_17.22 //
yannūnamahaṃ vratatapa duṣkaracaryāṃ samārabhe ghorām /
yaṃ duṣkaraṃ na śakyaṃ carituṃ devairmanuṣyairvā // Lal_17.23 //
āsphānakaṃ ca dhyānaṃ dhyāyeyaṃ vajrakalpadṛḍhasthānam /
yaṃ dhyānaṃ na samarthāḥ pratyekajināpi darśayitum // Lal_17.24 //
santīha devamanujāḥ tīrthika lūhavratena hṛṣyante /
teṣa paripākaheto duṣkaravratatapa rabheya sūtīvram // Lal_17.25 //
paryaṅkamābhujitvā upaviṣṭo 'bhūtsthale asaṃstīrṇe /
kolatilataṇḍulenā āhāravidhiṃ vidarśayati // Lal_17.26 //
āśvāsaviprahīnaḥ praśvāsavarjitu na ceñjate bālavān /
ṣaḍvarṣāṇi pravaraṃ dhyāyatyāsphānakaṃ dhyānam // Lal_17.27 //
kalpaṃ no na vikalpaṃ na ceñjanaṃ nāpimanyena pracāram /
ākāśadhātuspharaṇaṃ dhyāyatyāsphānakaṃ dhyānam // Lal_17.28 //
na ca ātapātu chāyāṃ chāyāyā nātapaṃ gataścāsau /
meruriva niṣprakampyo dhyāyatyāsphānakaṃ dhyānam // Lal_17.29 //
na ca vātavṛṣṭichadanaṃ na daṃśamaśakāsarīsṛpātrāṇam /
avikopitayā caryā dhyāyatyāsphānakaṃ dhyānam // Lal_17.30 //
186：
4)浴池諸泉源，日月眾光明；
樹木巖石山，厭鬼地神禮。
5)自然行精進，建立難及行；
修成勤苦業，為眾示現此。
6)身力如金剛，禪思不可動；
用若干義故，亦復現緣覺。
7)若諸天人民，異學亂見喜；
亦化此等故，示勤苦之行。
8)而結加趺坐，在地無坐具；
日進一麻米，示現而服此。
187：
15)或常禮日月，河海及山川，高原諸樹林，以求於解脫。
16)此諸外道等，勤修無利苦，執著虛妄業，堅受未嘗捨，
17)如是邪見人，死當墮惡趣。我為如是等，昔於六年中，
18)示現摧伏彼，勤修大苦行。有諸無智人，見外道邪苦，
19)竊以為真法，便生隨喜心，亦為成熟彼，勤行大苦行。
20)乃擇空閑地，加趺坐三昧，當是節食時，日食一麻米。

11)“They also venerate springs, lakes, and ponds, The ocean, rivers, the sun, and the moon, Trees and mountain peaks, Rocks and soil.
12)“These fools use many different methods, Trying to purify their bodies. Because of their wrong views, They will quickly fall into the lower realms.
13)“The intense hardship That I now intend to engage in Will consist of austerities, discipline, and adversities That no god or human can perform. [259]
14)“My concentration will be one That even solitary buddhas cannot demonstrate. Stable and firm like a diamond, I will now practice the all-pervasive concentration.
15)“There are gods and humans Who delight in the distorted discipline of non-Buddhists. In order to ripen these beings, I will now practice fierce hardship and discipline.”
16)Sitting cross-legged On bare ground, He demonstrated the method of subsisting on A single berry, sesame seed, or rice grain.
17)Cutting off all movements of the breath, Immutable, he showed his strength. For six years he practiced the supreme concentration— The all-pervasive concentration.
18)Without any conceptual thought, Immutable and mentally still, He practiced the all-pervasive concentration That merges with the element of space.
19)He neither moved from the sun to the shade, Nor from the shade to the sun. Immutable like the central mountain, He practiced the all-pervasive concentration.
20)He did not protect himself against the wind and the rain, Nor mosquitoes, poisonous snakes, or bees. With a completely undisturbed behavior, He practiced the all-pervasive concentration.
23.
na ca kevalamātmārthaṃ dhyāyatyāsphānakaṃ dhyānam /
anyatra karuṇacitto bhāvī lokasya vipulārtham // Lal_17.31 //
ye grāmadārakāśca gopālāḥ kāṣṭhahāratṛṇahārāḥ /
pāṃśupiśācakamiti taṃ manyante pāṃśunā ca mrakṣanti // Lal_17.32 //
aśucīnā ca kirante vividhāste kāraṇāśca kārenti /
na ca iñjate bhramati vā dhyāyatyāsphānakaṃ dhyānam // Lal_17.33 //
na ca namati no vinamate na kāyaparirakṣaṇā spṛśati /
kiṃcinnoccāraprasravaṃ śabdeṣu na saṃtrasī na paraprekṣī // Lal_17.34 //
saṃśuṣkamāṃsarudhiraṃ carmasnāyvasthikāśca avaśiṣṭā /
udarācca pṛṣṭhivaṃśo vidṛśyate vartitā yathā veṇī // Lal_17.35 //
(Vaidya 190) ye te kṛtādhikārā devāḥ suranāgayakṣagandharvāḥ /
pratyakṣaguṇadharasyā karonti pūjāṃ divārātrau // Lal_17.36 //
praṇidhiṃ ca kurvate te vayamapi tādṛśa bhavāmahe kṣipram /
yatha eṣa gaganacitto dhyāyatyāsphānakaṃ dhyānam // Lal_17.37 //
na ca kevalamātmārthaṃ na dhyānasvādanānna sukhabuddhyā /
anyatra karuṇabuddhyā kariṣyatyarthaṃ vipula loke // Lal_17.38 //
nihatāḥ parapravādā dhyāmīkṛta tīrthikā mativihīnāḥ /
karmakriyā ca darśita yā proktā kāśyape vācā // Lal_17.39 //
krakucchandakasya bodhi bodhiriha sudurlabhā bahubhi kalpaiḥ /
janatāyā ityarthaṃ dhyāyatyāsphānakaṃ dhyānam // Lal_17.40 //
dvādaśanayutā pūrṇā vinīta marumānuṣāstribhiryānaiḥ /
etadadhikṛtya sumati dhyāyatyāsphānakaṃ dhyānam // Lal_17.41 //
// iti śrīlalitavistare duṣkaracaryāparivarto nāma saptadaśamo 'dhyāyaḥ //
186：
9)示出息不出，亦無還報息；六年甚堅強，禪思不缺漏。
10)無念無不念，不念所可行；心猶如虛空，禪思不傾動。
11)不覆蓋身上，亦無所障蔽；不移動如山，禪思不增減。
12)不避其風雨，亦不障頭首；不失威儀節，禪思無進退。
13)村落諸男女，牧牛馬猪羊；擔薪及負草，行邊興塵土。
14)不淨坋其身，若干品諸難；無念不迷惑，禪思無進退。
15)身肉為消盡，唯有皮骨存；腹背表裏現，猶如箜篌形。
16)諸所造天行，須倫龍沓和；目覩總功勳，皆其咸供養。
17)五體禮受教，令疾得成就；使我得致是，如心懷愍哀。
18)欲降外異學，闇蔽眾邪業；因是現罪福，其身坐口言：
19)是佛道難得，髠頭何有道？
行無央數劫，六年畢其罪。
20)以是化天人，其數十二載；是故人中尊，坐禪不進退。
187：
21)履寒不就煖，處熱不求涼，亦不逐蚊虻，亦不避風雨。
22)童牧來觀看，戲以草[這-言+(卄/手)]刺，通於耳鼻口，以草木瓦石，
23)打擲於我身，亦不能致損，一切皆忍受。身亦不低昂，
24)亦不生疲極，涕唾便痢等，諸穢皆已絕，唯餘皮骨在。
25)血肉盡乾枯，形體極羸瘦，如阿斯迦樹，住阿那婆定。
26)身心寂不動，亦不味禪樂，而起大悲心，普為諸眾生，
27)修行如是定。以修此定故，速疾得成佛，滅除外道眾。
28)摧伏諸異學。亦以迦葉等，不信有菩提，如是大菩提，
29)無量劫難得。為是諸人等，入阿那婆定。當坐此定時，
30)有十二洛叉，諸天人眾等，住於三乘路。諸天龍神等，
31)恒於日夜中，供養菩薩身，各自發弘願，願住那婆定，
利益諸眾生，其心如虛空。
21)Not merely for his own sake Did he practice the all-pervasive concentration. With compassion for others, He practiced for their sake as well.
22)Yet village children and cow herders And those who gather wood and grass Thought that he was a demon made of dust And covered him in soil.
23)They even covered him with impure substances And harmed him in many ways. Yet immovable and calm, [F.128.b] He practiced the all-pervasive concentration.
24)Neither getting up nor lying down, He did nothing to protect his body. He did not defecate nor did he urinate; When sounds were heard, he was neither startled, nor did he avert his gaze. [260]
25)His flesh and blood dried out So that the bones and tendons stuck out through his skin. His spine could be seen through his belly, Twisted like braided hair.
26)The gods, demigods, yakṣas, gandharvas, and nāgas Who supported him, Made offerings to him day and night Because of seeing his qualities.
27)Since his mind is like the sky, He practiced the all-pervasive concentration. “May we also quickly be like him!” Such aspirations did they make.
28)Motivated by compassion for others, He sought to bring about vast benefits to the world. He did not practice for himself, Neither for pleasure nor to feel the taste of absorption.
29)He overcame his opponents’ attacks; He outshone the feeble minds of non-Buddhists. The actions and deeds that were described by Kāśyapa Were now being demonstrated.
30)This awakening was the same as the awakening of Krakucchanda; It is difficult to find even over many eons. In order to bring benefit to mankind, He practiced the all-pervasive concentration.
31)There are 1.2 trillion gods and humans That are guided in the Three Vehicles. It is for their sake that the One with Excellent Intellect Practiced the all-pervasive concentration. This concludes the seventeenth chapter on practicing austerities.
往尼連河品第十八
1.
(Vaidya 191) nairañjanāparivarto 'ṣṭādaśaḥ /
māraśca bhikṣavaḥ pāpīyān bodhisattvasya ṣaḍvarṣāṇi duṣkaracaryāṃ carataḥ pṛṣṭhataḥ samanubaddho 'bhūt avatāraprekṣī avatāragaveṣī / na ca kadācitkiṃcidavatāramadhyagacchat / so 'vatāramanadhigacchannirviṇṇo vipratisārī prākrāmat //
tatredamucyate -
ramaṇīyānyaraṇyāni vanagulmāśca vīrudhāḥ /
prācīnamurubilvāyāṃ yatra nairañjanā nadī // Lal_18.1 //
prahāṇāyodyataṃ tatra satataṃ dṛḍhavikramam /
parākramantaṃ vīryeṇa yogakṣemasya prāptaye // Lal_18.2 //
namucirmadhurāṃ vācaṃ bhāṣamāṇo upāgamat /
śākyaputrā samuttiṣṭha kāyakhedena kiṃ tava // Lal_18.3 //
jīvato jīvitaṃ śreyo jīvan dharmaṃ cariṣyasi /
jīvaṃ hi tāni kurute yāni kṛtvā na śocati // Lal_18.4 //
kṛśo vivarṇo dīnastvaṃ antike maraṇaṃ tava /
sahasrabhāge maraṇaṃ ekabhāge ca jīvitam // Lal_18.5 //
dadataḥ satataṃ dānaṃ agnihotraṃ ca juhvataḥ /
bhaviṣyati mahatpuṇyaṃ kiṃ prahāṇe kariṣyasi // Lal_18.6 //
duḥkhaṃ mārgaṃ prahāṇasya duṣkaraṃ cittanigraham /
imāṃ vācaṃ tadā māro bodhisattvamathābravīt // Lal_18.7 //
taṃ tathāvādinaṃ māraṃ bodhisattvastato 'bravīt /
pramattabandho pāpīya svenārthena tvamāgataḥ // Lal_18.8 //
aṇumātraṃ hi me puṇyairartho māra na vidyate /
artho yeṣāṃ tu puṇyena tānevaṃ vaktumarhasi // Lal_18.9 //
naivāhaṃ maraṇaṃ manye maraṇāntaṃ hi jīvitam /
anivartī bhaviṣyāmi brahmacaryaparāyaṇaḥ // Lal_18.10 //
srotāṃsyapi nadīnāṃ hi vāyureṣa viśoṣayet /
kiṃ punaḥ śoṣayetkāyaṃ śoṇitaṃ prahitātmanām // Lal_18.11 //
186：
187：佛告諸比丘：爾時菩薩六年苦行，魔王波旬常隨菩薩，伺求其過而不能得，生厭倦心悒然而退。
爾時世尊以偈頌曰：
1)菩薩之所居，林野甚清淨，東望尼連水，西據頻螺池。
2)初起精進心，來求寂靜地，見彼極閑曠，止此除煩惱。
3)時魔王波旬，到於菩薩所，詐以柔軟語，而向菩薩言：
4)世間諸眾生，皆悉愛壽命，汝今體枯竭，千死無一全。
5)當修事火法，必獲大果報，無宜徒捨命，為人所憐愍。
6)心性本難伏，煩惱不可斷，菩提誰能證，自苦欲何為？
7)菩薩告波旬，而作如是言：    
惽醉貪瞋癡，與汝為眷屬，將汝至於此，共汝壞善根。
8)我不求世福，勿以此相擾，我今無所畏，以死為邊際。
9)志願求解脫，決無退轉心，雖有諸痛惱，我心恒寂靜。
Chapter 18 — The Nairañjanā River Monks, during the six years that the Bodhisattva practiced austerities, he was continuously followed by Māra, the evil one. Yet, although Māra tried his best to harm the Bodhisattva, he never found an opportunity. As it became apparent that it would be impossible to harm the Bodhisattva, Māra, sad and dejected, finally left. [261] It is also expressed in this way:
1)There is a pleasant wilderness With forest thickets full of herbs To the east of Urubilvā, Where the Nairañjanā River flows.
2)There, for the sake of renunciation, The Bodhisattva persevered with continuous and stable strength. To attain accomplishment and bliss, He remained calm and diligent.
3)Māra approached him and said, With soft and pleasant words: [F.129.a] “O Son of the Śākyas, get up! What use is there in tormenting your body?
4)“Life is better for the living; Alive, you can practice the Dharma. As a living being, you can do that, Then later you will have no regrets.
5)“But your complexion has faded and is almost gone, And it appears as though you’re on the verge of dying. Death has a thousand chances, While life has only one.
6)“One who always gives And performs fire offerings198  Will accumulate great merit. Why then do you practice renunciation?
7)“The path of renunciation brings only suffering And taming the mind is hard.” This is what Māra said When addressing the Bodhisattva.
8)To reply to Māra who said these words, The Bodhisattva said: “Evil one, steeped in craziness! You have come here with ulterior motives.
9)“For you have no intent That would match my merits, Māra. If you were interested in merit, You would rather speak like this:
10)“‘Since the end of life is death, I do not concern myself with death. Wholly devoted to my religious practice, I shall never back down.[262]
11)“‘If even the flow of rivers Can be dried out by the wind, Then what about the body and blood of the renunciant? Wouldn’t that be dried out as well?
2.
(Vaidya 192) śoṇite tu viśuṣke vai tato māṃsaṃ viśuṣyati /
māṃseṣu kṣīyamāṇeṣu bhūyaścittaṃ prasīdati /
bhūyaśchandaśca vīryaṃ ca samādhiścāvatiṣṭhate // Lal_18.12 //
tasyaiva me viharataḥ prāptasyottamacetanām /
cittaṃ nāvekṣate kāyaṃ paśya sattvasya śuddhatām // Lal_18.13 //
asti chandaṃ tathā vīryaṃ prajñāpi mama vidyate /
taṃ na paśyāmyahaṃ loke vīryādyo māṃ vicālayet // Lal_18.14 //
varaṃ mṛtyuḥ prāṇaharo dhiggrāmyaṃ nopajīvitam /
saṃgrāme maraṇaṃ śreyo yacca jīvetparājitaḥ // Lal_18.15 //
nāśūro jayate senāṃ jitvā caināṃ na manyate /
śūrastu jayate senāṃ laghu māra jayāmi te // Lal_18.16 //
kāmāste prathamā senā dvitīyā aratistathā /
tṛtīyā kṣutpipāsā te tṛṣṇā senā caturthikā // Lal_18.17 //
pañcamī styānamiddhaṃ te bhayaṃ ṣaṣṭī nirucyate /
saptamī vicikitsā te krodhamrakṣau tathāṣṭamī // Lal_18.18 //
lobhaślokau ca saṃskārau mithyālabdhaṃ ca yadyaśaḥ /
ātmānaṃ yaśca utkarṣedyaśca vai dhvaṃsayetparāṃ // Lal_18.19 //
eṣā hi namuceḥ senā kṛṣṇabandhoḥ pratāpinaḥ /
atrāvagāḍhā dṛśyante ete śramaṇabrāhmaṇāḥ // Lal_18.20 //
yā te senā dharṣayati lokamenaṃ sadevakam /
bhetsyāmi prajñayā tāṃ te āmapātramivāmbunā // Lal_18.21 //
smṛtiṃ sūpasthitāṃ kṛtvā prajñāṃ caiva subhāvitām /
saṃprajānaṃ cariṣyāmi kiṃ kariṣyasi durmate // Lal_18.22 //
evamukte māraḥ pāpīyān duḥkhī durmanā anāttamanā vipratisārī tatraivāntaradhāt //
186：
187：10)住斯堅固定，精進樂欲等，我寧守智死，不以無智生。
11)譬如義勇人，寧為決勝沒，非如怯弱者，求活為人制。
12)是故我於今，當摧汝軍眾，第一貪欲軍，第二憂愁軍，
13)第三飢渴軍，第四愛染軍，第五惽睡軍，第六恐怖軍，
14)第七疑悔軍，第八忿覆軍，第九悲惱軍，及自讚毀他，
15)邪稱供養等。如是諸軍眾，是汝之眷屬，能摧伏天人。    
16)我今恒住彼，正念正知等，銷滅汝波旬，如水漬坏器。
菩薩作是言，魔王便退屈。    
12)“‘When his blood has dried out, his flesh will wither. When his flesh has wasted away, His mind will become yet clearer. He will have more dedication, diligence, and absorption.’
13)“Since I live like that, I have attained the highest perception, So I do not worry about my body and my life. Just look at the purity of my being.
14)“I am dedicated and diligent; I have insight as well. In this world I see no one Capable of disturbing my diligence.
15)“Better is death, the thief of the life force, Than living an unwholesome life. It is better to die in battle Than live defeated by the enemy.
16)“A coward cannot defeat an army; Armies conquer and win respect. Yet a hero can defeat an army; O Māra, I will easily defeat you. [F.129.b]
17)“Desire is your foremost army; Discontent comes next. Third is hunger and thirst; Craving is your fourth army.
18)“Fifth is dullness and stupor; Fear is said to be sixth. Your doubt is army number seven; Anger and hypocrisy come eighth.
19)“Ambition, greed, and wanting praise, Fame obtained through deception, Seeking to exalt oneself And put down others:
20)“This is the army of Māra, The evil friend who inflicts torment. Some ascetics and priests Appear to be caught up in that.
21)“This army of yours, Which overcomes this world and that of the gods, [263] I will destroy it with knowledge, Just as water destroys a vessel of unbaked clay.
22)“With mindfulness as the foundation And knowledge as my training, I act carefully. So what will you now do, O feeble-minded one?” As the Bodhisattva spoke these words, Māra, the evil one, felt very uncomfortable and sad. Having lost his confidence, he disappeared.
3.
atha khalu bhikṣavo bodhisattvasyaitadabhūt - ye kecicchramaṇā brāhmaṇā vā atītānāgatapratyutpanneṣvadhvasvātmopakramikāṃ śarīropatāpikāṃ duḥkhāṃ tīvrāṃ kharāṃ kaṭukāmamanāpāṃ vedanāṃ vedayanti etāvatparamaṃ te duḥkhamanubhavanti //
(Vaidya 193) tasya me bhikṣava etadabhūt - anayāpi khalu mayā caryayā anayāpi pratipadā na kaściduttarimanuṣyadharmādalamāryajñānadarśanaviśeṣaḥ sākṣātkṛtaḥ / nāyaṃ mārgo bodheḥ / nāyaṃ mārga āyatyāṃ jātijarāmaraṇasaṃbhavānāmastaṃgamāya / syāttadanyo mārgo bodherāyatyāṃ jātijarāmaraṇaduḥkhasamudayānāmastaṃgamāyeti //
186：
187：佛告諸比丘：1)菩薩作是思惟：過現未來所有沙門、若婆羅門，修苦行時，逼迫身心受痛惱者，應知是等但自苦己都無利益。2)復作是念：我今行此最極之苦，而不能證出世勝智，即知苦行非菩提因，亦非知苦斷集證滅修道，必有餘法當得斷除生老病死。
[B 12] Monks, at that point the Bodhisattva thought to himself: “There are monks and priests in the past, the future, and the present who cause themselves harm. They experience intense suffering from unbearable heat and go through very unpleasant experiences. In this way they suffer greatly.”
Monks, I continued to think: “With these acts and methods I have not been able to manifest any true knowledge that would be higher than manmade teachings. This path does not lead to awakening. This path is incapable of eradicating the continuation of birth, old age, and death in the future. But there must be another path to awakening that can eradicate the future suffering of birth, old age, and death.”
4.
tasya me bhikṣava etadabhavat - yadahaṃ piturudyāne jambucchāyāyāṃ niṣaṇṇo viviktaṃ kāmairviviktaṃ pāpakairakuśalairdharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānamupasaṃpadya vyāhārṣaṃ yāvaccaturthadhyānamupasaṃpadya vyāhārṣam, syātsa mārgo bodherjātijarāmaraṇaduḥkhasamudāyānāmasaṃbhavāyāstaṃgamāyeti / tadanusāri ca me vijñānamabhūt / sa mārgo bodheriti //
tasya mamaitadabhūt - nāsau mārgaḥ śakyaḥ evaṃ daurbalyaprāptenābhisaṃboddhum / sacetpunarahamabhijñājñānabalenaiva lūhaṃ durbalakāya eva bodhimaṇḍamupasaṃkrameyam, na me paścimā janatā anukampitā syāt / na caiṣa mārgo bodheḥ / yannvahamaudārikamāhāramāhṛtya kāyabalasthāmaṃ saṃjanayya paścādbodhimaṇḍamupasaṃkrameyam //
186：佛告諸比丘：菩薩修勤苦行竟六年已，心自念言：雖有神通聖明慧力，今吾以是羸瘦之體，往詣佛樹，將無後世邊地諸國有譏者乎？謂餓得道。吾身寧可服柔軟食，平復其體使有勢力，然後乃往至其樹下，能成佛道。
187：1)復作是念：我昔於父王園中閻浮樹下修得初禪，我於爾時身心悅樂，如是乃至證得四禪，思惟往昔曾證得者，是菩提因，必能除滅生老病死。2)菩薩復作是念：我今將此羸瘦之身不堪受道，若我即以神力及智慧力，令身平復向菩提場，豈不能辦如是之事，即非哀愍一切眾生，非是諸佛證菩提法；是故我今應受美食令身有力，方能往詣菩提之場。
Monks, I continued to think: [F.130.a] “Once, when I was sitting in my father’s park under the shade of a rose apple tree, I rejoiced as I attained the first level of concentration, which is free from desires and negativities, endued with good qualities, reflective, investigative, and full of joy born out of discrimination. I rejoiced as I attained the levels of concentration up to the fourth. That, indeed, must be the path to awakening, which can eradicate the arising of the sufferings of birth, old age, sickness, and death. And so a conviction was born in me: ‘This is the path to awakening!’”
Again I thought: “Yet this path cannot be realized by someone who has grown so weak. If I were to proceed toward the seat of awakening merely by the power of my supernatural knowledge but with my body so critically weak, [264] future beings would not be disposed favorably toward me, and this path would not lead to awakening. Therefore I shall begin to eat solid food again. That way I can regain my physical strength. Once I do so, I will proceed to the seat of awakening.”
5.
tatra bhikṣavo ye te lūhādhimuktā devaputrāste mama cetasaścetasaiva parivitarkamājñāya yenāhaṃ tenopasaṃkramya māmevamāhuḥ - mā sma tvaṃ satpuruṣa audārikamāhāramāhareḥ / vayaṃ te romakūpairojaḥ prakṣepsyāma iti //
tasya me bhikṣava etadabhūt - ahaṃ khalvanaśana ityātmānaṃ pratijāne, sāmantāśca me gocaragrāmavāsino janā evaṃ saṃjānante sma yathānaśanaḥ śramaṇo gautamaḥ / itīva me khalu lūhādhimuktā devaputrā romakūpairojaḥ prakṣipanti / sa mama paramo mṛṣāvādaḥ syāt / tato bodhisattvo mṛṣāvādaparihārārthaṃ tān devaputrān pratikṣipyaudārikamāhāramāhartu cittaṃ nāmayati sma //
iti hi bhikṣavaḥ ṣaḍvarṣavratatapaḥsamuttīrṇo bodhisattvo 'smādāsanādutthāyaudārikamāhāramāhariṣyāmīti vācaṃ niścārayati sma / tadyathā phāṇīkṛtaṃ mudgayūṣaṃ hareṇukayūṣaṃ mathyodanakulmāṣamiti //
atha khalu bhikṣavaḥ pañcānāṃ bhadravargīyānāmetadabhūt - tayāpi tāvaccaryayā tayāpi tāvatpratipadā śramaṇena gautamena na śakitaṃ kiṃciduttarimanuṣyadharmādalamāryajñānadarśanaviśeṣaṃ sākṣātkartum, kiṃ punaretarhi audārikamāhāramāharan sukhallikānuyogamanuyukto viharan / avyakto bālo 'yamiti ca manyamānā bodhisattvasyāntikātprakrāman / te vārāṇasīṃ gatvā ṛṣipatane mṛgadāve vyāhārṣuḥ //
186：
187：1)時有諸天心常愛樂修苦行者，已知菩薩欲食美食，白菩薩言：尊者莫受美食，我今方便以神通力令尊氣力平復如本，與食無異。2)菩薩思惟：我實不食已經多時，四輩人民亦皆知我修行苦行。若我因彼天神之力而不食者，便成妄語。3)時五跋陀羅既聞菩薩欲受美食，咸作是念：沙門瞿曇如是苦行，尚不能得出世勝智，況復今者欲食美食受樂而住，是無智人退失禪定。便捨菩薩詣波羅奈仙人墮處鹿野苑中。
Monks, at that point some divine sons felt concern for me. Since they knew my thoughts, they came to where I was staying and told me: “Holy Man, don’t eat solid food! We can give you nourishment through the pores of your body.”
Monks, I then thought: “I took a vow to remain fasting. And in this way the people in the villages around me would know that the mendicant Gautama abstains from food. However, if these concerned divine sons were to grant me nourishment through the pores of my body, I would be the worst of hypocrites.”
The Bodhisattva therefore decided to disregard the words of the divine sons in order to avoid hypocrisy. Instead he decided to begin eating solid foods. Monks, in this way the Bodhisattva arose from the seat where he had practiced discipline and hardship for the past six years, [F.130.b] and he proclaimed: “I will now eat solid foods, such as molasses, pea soup, lentil soup, porridge, and rice!”
Monks, at that point the five ascetic companions thought to themselves: “Based on this path and these practices, the mendicant Gautama appears unable to actualize an exalted wisdom vision that is any higher than manmade teachings. Yet how can eating solid foods and leading a comfortable life be of any help? What an ignorant and childish man!” With this thought in mind, the companions left the Bodhisattva and headed toward Varanasi, where they set up camp at the Deer Park by the Hill of the Fallen Sages. [265]
6.
tatra bodhisattvamādita eva duṣkaracaryāṃ carantaṃ daśa grāmikaduhitaraḥ kumārya upagacchan darśanāya vandanāya paryupāsanāya ca / tairapi pañcakairbhadravargīyairupasthito 'bhūt / ekakolatilataṇḍulapradānena (Vaidya 194) ca pratipādito 'bhūt / balā ca nāma dārikā balaguptā ca supriyā ca vijayasenā ca atimuktakamalā ca sundarī ca kumbhakārī ca uluvillikā ca jaṭilikā ca sujātā ca nāma grāmikaduhitāḥ / ābhiḥ kumārikābhirbodhisattvāya sarvāstā yūṣavidhāḥ kṛtvopanāmitā abhūvan / tāścābhyavahṛtya bodhisattvaḥ krameṇa gocaragrāme piṇḍāya caran varṇarūpabalavānabhūt / tadagreṇa bodhisattvaḥ sundaraḥ śramaṇo mahāśramaṇa ityācakṣate //
tatra ca bhikṣavaḥ sujātā grāmikaduhitā bodhisattvasya duṣkaracaryāṃ carataḥ ādita eva bodhisattvasya vratatapaḥsamuttāraṇārthaṃ śarīrasyāpyāyanahetośca pratidivasamaṣṭaśataṃ brāhmaṇānāṃ bhojayati sma / evaṃ ca praṇidadhāti sma - mama bhojanaṃ bhuktvā bodhisattvo 'nuttarāṃ samyaksaṃbodhimabhisaṃbudhyeteti //
186：時有丘聚名曰修舍慢加，有長者女，日日飲食八百梵志，見知菩薩造勤修行，常願奉供。
187：佛告諸比丘：1)菩薩苦行已來，優婁頻螺聚落主名曰斯那鉢底，有十童女，昔與五跋陀羅常以麻麥供養菩薩。2)爾時諸女既知菩薩捨置苦行，即作種種飲食奉獻，未經多日色相光悅，於是眾人復相謂言：沙門瞿曇形貌威嚴有大福德。3)十童女中其最小者，名曰善生，昔於菩薩苦行之時，恒以飲食供養八百梵志，願因供養梵志之福資益菩薩，令速成就阿耨多羅三藐三菩提。
Ever since the Bodhisattva had begun his practice of austerities, ten young girls from the village had served him as a way to see him, venerate him, and assist him. At the same time his five companions had also attended him by bringing him the single juniper berry, sesame seed, or rice grain that he ate. The names of these ten village girls were Balā, Balaguptā, Supriyā, Vijayasenā, Atimuktakamalā, Sundarī, Kumbhakārī, Uluvillikā, Jāṭilikā, and Sujātā. These young girls now prepared various types of soups for the Bodhisattva and offered them to him. The Bodhisattva accepted these meals, but he also gradually began to go on alms rounds in the local village. In this way he regained his previous luster, appearance, and strength. People now began calling him the beautiful monk and the great monk.
Monks, every day since the beginning of the Bodhisattva’s practice of austerities, the village girl Sujātā had offered food to eight hundred priests in the hope that the Bodhisattva would come out of his discipline and hardship and maintain his vital functions. [F.131.a] As she did so, she offered the prayer: “May the Bodhisattva take my food and thereby truly attain perfect and completely unexcelled awakening!”
7.
tasya me bhikṣavaḥ ṣaḍvarṣavyativṛttasya kāṣāyāṇi vastrāṇi parijīrṇānyabhūvan / tasya me bhikṣava etadabhūt - sacedahaṃ kaupīnapracchādanaṃ labheyam, śobhanaṃ syāt //
tena khalu punarbhikṣavaḥ samayena sujātāyā grāmikaduhiturdāsī rādhā nāma kālagatābhūt / sā śāṇakaiḥ pariveṣṭya śmaśānamapakṛṣya parityaktābhut / tadahamevādrākṣīt pāṃśukūlam / tato 'haṃ tatpāṃśukūlaṃ vāmena pādenākramya dakṣiṇaṃ hastaṃ prasāryāvanato 'bhūttadrahītum /
atha bhaumā devā antarīkṣāṇāṃ devānāṃ ghoṣamanuśrāvayanti sma - āścaryaṃ mārṣā adbhutamidaṃ mārṣāḥ / yatra hi nāmaivaṃ mahārājakulaprasūtasya cakravartirājyaparityāginaḥ pāṃśukūle cittaṃ natamiti / antarīkṣā devā bhaumānāṃ devānāṃ śabdaṃ śratvā cāturmahārājikānāṃ devānāṃ ghoṣamudīrayanti sma / cāturmahārājikā devāstrāyatriṃśataḥ / trāyatriṃśā yāmānām / yāmāstuṣitānām / tuṣitā nirmāṇaratīnām / nirmāṇaratayaḥ paranirmitavaśavartinām / paranirmitavaśavartino yāvad brahmakāyikānām / iti hi bhikṣavastatkṣaṇaṃ tallavaṃ tanmuhūrtaṃ yāvadakaniṣṭhabhuvanādekaghoṣa ekasaṃnirnādo 'bhyudgato 'bhūt āścaryamidaṃ mārṣā adbhutamidam / yatra hi nāmaivaṃ mahārājakulaprasūtasya cakravartirājyaparityāginaḥ pāṃśukūle cittaṃ natamiti //
atha bodhisattvasya punarapyetadabhavat - labdhaṃ mayā pāṃśukūlam / sacedudakaṃ labheyam, śobhanaṃ syāditi / tatastatraiva devatā pāṇinā mahīṃ parāhanti sma / tatra puṣkariṇī prādurabhūt / adyāpi sā pāṇihateti puṣkariṇī saṃjñāyate //
punarapi bodhisattvasyaitadabhavat - labdhaṃ mayā pānīyam / sacecchilāṃ labheyam, yatredaṃ pāṃśukūlaṃ prakṣālayeyam, śobhanaṃ syāt / atha tatraiva śakreṇa śilā tatkṣaṇamevopanikṣiptābhūt / tato bodhisattvastatpāṃśukūlaṃ prakṣālayati sma //
atha śakro devarājo bodhisattvamevamāha - dadasvedaṃ satpuruṣa mahyam / ahaṃ prakṣālayiṣyāmīti / tato bodhisattvaḥ svayaṃkāritāṃ pravrajyāyāḥ saṃdarśayituṃ tatpāṃśukūlaṃ śakrasyādatvā svayameva prakṣālayati sma / sa śrāntaḥ klāntakāyo 'vatīrya puṣkariṇīmuttariṣyāmīti / māreṇa ca pāpīyasā (Vaidya 195) īrṣyādharmaparītena puṣkariṇyā atyucchritāni taṭāni nirmitānyabhūvan / tasyāśca puṣkariṇyāstīre mahān kukubhapādapaḥ / tatra devatāṃ bodhisattvo lokānuvṛttyā devatānugrahārthaṃ cābravīt - āhara devate vṛkṣaśākhāmiti / tayā vṛkṣaśākhāvanāmitābhūt / tāṃ bodhisattvo 'balambyottarati sma / uttīrya ca tasya kakubhapādapasyādhastāttatpāṃśukūlaṃ saṃghāṭīkṛtya āsīvyati sma / adyāpi tat pāṃśukūlaṃ sīvanamityevaṃ saṃjñāyate sma //
186：
187：佛告諸比丘：1)菩薩復作是念：六年勤苦衣服弊壞。於屍陀林下見有故破糞掃之衣，將欲取之。於時地神告虛空神作如是言：奇哉奇哉！釋種太子捨輪王位，拾是所棄糞掃之衣。虛空之神聞此語已，告三十三天，如是展轉，於一念中乃至傳聞阿迦尼吒天。2)爾時菩薩手持故衣作如是言：何處有水洗浣是衣？時有一天於菩薩前，以手指地便成一池。3)爾時菩薩復更思惟：何處有石可以洗是糞掃之衣？時釋提桓因即以方石安處池中，菩薩見石持用浣衣。4)爾時帝釋白菩薩言：我當為尊洗此故衣，惟願聽許。然菩薩欲使將來諸比丘眾不令他人洗浣故衣，即便自洗不與帝釋。浣衣已訖入池澡浴。5)是時魔王波旬變其池岸極令高峻。池邊有樹名阿斯那，是時樹神按樹令低，菩薩攀枝得上池岸，於彼樹下自納故衣。
Monks, since six years had passed, I had this thought: “My saffron robes have really aged. Perhaps it would be good if I could find some cloth to cover me.” Monks, at that point one of Sujātā’s servants, a woman named Rādhā, had just died. She had been wrapped in a hemp cloth and left in the charnel ground. When I saw this dusty rag, I decided to use it to cover myself.
As I stood there, bent over with my left leg stretched out and my right hand reaching down in order to pick up the rag, [266] one earth god called out to the sky gods:
“Friends, here is a descendent of a great royal clan. He has abandoned his kingdom of a universal monarch, and now he turns his mind to a dusty rag. What a sight! Friends, this is really amazing!”
All the sky gods heard the voice of the earth god, and they passed on the message to the gods in the Heaven of the Four Great Kings. The gods in the Heaven of the Four Great Kings told the gods in the Heaven of the Thirty-Three. They in turn passed on the message to the gods in the Heaven Free from Strife, and from there the message spread to the Heaven of Joy, the Heaven of Delighting in Emanations, the Heaven of Making Use of Others’ Emanations, and finally all the way to the Brahma realm. Monks, at that time, at that moment, at that very instant, this message resounded and traveled all the way to Highest Heaven: “Friends, here is a descendent of a great royal clan. He has abandoned his kingdom of a universal monarch, and now he turns his mind to a dusty rag. What a sight! Friends, this is really amazing!”
The Bodhisattva then thought to himself: “I have found this dusty rag, so it would be good if I could find some water to wash it with.” At that very moment the gods hit the ground with their hands, and on that spot a lotus pond appeared. Still to this day, this pond is known as the pond where the hands struck. [F.131.b] Once again the Bodhisattva thought: “Now I have obtained water, so it would be good if I could also find a flat stone on which to wash this cloth.” At that very moment Śakra placed such a rock before him, and the Bodhisattva now began to wash the dusty rag.
Śakra, king of the gods, then spoke to the Bodhisattva: “Holy Man, give the cloth to me. Then I will wash it.” However, the Bodhisattva wanted to demonstrate the conduct of a renunciant, so he did not give the cloth to Śakra. Instead he washed it himself. [267] Afterward the Bodhisattva felt tired and wanted to step out of the pond. However, Māra, the evil one, felt jealous and magically raised the edge of the pond. Yet at the side of the pond was a large kakubha tree. In order to follow the worldly custom and to please the goddess of that tree, the Bodhisattva called out to her: “Listen, goddess, lower one of your branches!” The goddess lowered a branch and, as the Bodhisattva grasped it, he was lifted out of the pond. Once he was free, he remained under the shade of the kakubha tree, where he sewed the dusty rag into the robes of a monk.  Today this place is still known as the sewing of the dusty rags.
8.
atha vimalaprabho nāma śuddhāvāsakāyiko devaputraḥ, sa divyāni cīvarāṇi kāṣāyaraṅgaraktāni kalpikāni śramaṇasārūpyāṇi bodhisattvāyopanāmayati sma / bodhisattvaśca tāni gṛhītvā pūrvāhṇe nivāsya saṃghāṭīprāvṛtya gocaragrāmābhimukho 'bhut //
tatra devatābhirurubilvāsenāpatigrāmake nandikagrāmikaduhituḥ sujātāyā ārocitamabhūdardharātrasamaye - yadarthaṃ tvaṃ mahāyajñaṃ yajase tasmādvratāduttīrṇaḥ saḥ / subhagamaudārikamāhāramāhariṣyati / tvayā ca pūrve praṇidhānaṃ kṛtam - mama bhojanaṃ bhuktvā bodhisattvo 'nuttarāṃ samyaksaṃbodhimabhisaṃbudhyeta iti / yatte karaṇīyaṃ tatkuruṣveti //
186：
187：1)時淨居天子名無垢光，將沙門應量、袈裟供養菩薩。2)爾時菩薩受袈裟已，於晨朝時著僧伽梨入村乞食。3)其聚落神於昨夜中告善生言：汝常為彼清淨之人設大施食，彼人今者捨苦行已，現食美食。汝先發願：彼人受我食已，速得阿耨多羅三藐三菩提。今正是時，速宜營辦。
At that point a divine son from the pure abodes, who was called Vimalaprabha, offered the Bodhisattva divine fabrics that had been dyed in saffron-red color, as is suitable for a monk. The Bodhisattva accepted this gift, and the following morning he put on these fabrics, arranged them into a monk’s robes, and went to the nearby village.
At midnight the gods announced the following to Sujātā, daughter of the villager Nandika, in the village Senāpati in Urubilvā: “The one for whom you have been making offerings has relaxed his discipline and decided that he will once again eat nourishing and solid food. Previously you made the aspiration: ‘May the Bodhisattva take my food and thereby truly attain perfect and completely unexcelled awakening!’ Now that time has come, so you must do what you ought to be doing.”
9.
atha khalu bhikṣavaḥ sujātā nandikagrāmaduhitā teṣāṃ devatānāṃ tadvacanaṃ śrutvā śīghraṃ gosahasrasya kṣīrātsaptakṛtsāroddhṛtādagryamojomaṇḍaṃ gṛhṇīte sma / gṛhītvā ca sā tatkṣīra(mabhinavama)bhinavaistaṇḍulairabhinavāyāṃ sthālyāmabhinavāṃ cullīmupalipya tadbhojanaṃ sādhayati sma / tasmiṃśca sādhyamāne imāni pūrvanimittāni saṃdṛśyante sma - tasmin khalvapi kṣīre śrīvatsasvastikanandyāvartapadmavardhamānādīni maṅgalyāni saṃdṛśyante sma / tatastasyā etadabhūt - yādṛśānīmāni pūrvanimittāni saṃdṛśyante, niḥsaṃśayamidaṃ bhojanaṃ bhuktvā bodhisattvo 'nuttarāṃ samyaksaṃbodhiṃ prāpsyati / sāmudrajñānavidhijñaśca naimittikastaṃ pradeśaṃ prāpto 'bhūt / so 'pi tathaivāmṛtādhigamanameva vyākṛtavān / tataḥ sujātā taṃ pāyasaṃ pakvaṃ sthaṇḍilamupalipya puṣpairavakīrya gandhodakenābhyukṣya āsanaṃ prajñāpya satkṛtyottarāṃ nāma ceṭīmāmantrayate sma - gacchottare brāhmaṇamānaya / ahamidaṃ madhupāyasamavalokayāmi / sādhvārya iti pratiśrutya uttarā pūrvāṃ diśamagamat / sā tatra bodhisattvaṃ paśyati sma / tathaiva dakṣiṇām / bodhisattvameva paśyati sma / evaṃ paścimāmuttarāmeva diśaṃ gacchati sma, tatra tatra bodhisattvamevādrākṣīt / tena khalu punaḥ samayena śuddhāvāsakāyikairdevaputraiḥ sarve 'nyatīrthikā nigṛhītā abhūvan / na kaścit saṃdṛśyate sma / tataḥ sā āgatvā svāminīmevamāha - na khalvārye anyaḥ kaścid dṛśyate śramaṇo vā brāhmaṇo vā, anyatra yato yata eva gacchāmi, tatra tatra śramaṇameva sundaraṃ paśyāmi / sujātā āha - gacchottare sa eva brāhmaṇaḥ, sa eva śramaṇaḥ / tasyaivārthe 'yamārambhaḥ / tamevānayeti / sādhvārye ityuttarā gatvā bodhisattvasya caraṇayoḥ praṇipatya sujātāyā (Vaidya 196) nāmnopanimantrayate sma / tato bhikṣavo bodhisattvaḥ sujātāyā grāmikaduhiturniveśanaṃ gatvā prajñapta evāsane nyaṣīdat / atha khalu bhikṣavaḥ sujātā grāmikaduhitā suvarṇamayīṃ pātrīṃ madhupāyasapūrṇāṃ bodhisattvasyopanāmayati sma //
atha bodhisattvasyaitadabhavat - yādṛśamidaṃ sujātayā bhojanamupanāmitam, niḥsaṃśayamahamadyainaṃ bhojanaṃ bhuktvā anuttarāṃ samyaksaṃbodhimabhisaṃbhotsyate //
atha bodhisattvastadbhojanaṃ pratigṛhya sujātāṃ grāmikaduhitarametadavocat - iyaṃ bhagini suvarṇapātrī / kiṃ kriyatām? sā āha - tavaiva bhavatviti / bodhisattva āha - na mamedṛśena bhājanena prayojanam / sujātā āha - yatheṣṭaṃ kriyatām / nāhaṃ vinā bhājanena kasyacidbhojanaṃ prayacchāmi //
atha bodhisattvastaṃ piṇḍapātramādāyorubilvāyā niṣkramya nāganadīṃ pūrvāhṇakālasamaye nadīṃ nairañjanāmupasaṃkramya taṃ piṇḍapātraṃ cīvarāṇi caikānte nikṣipya nadīṃ nairañjanāmavatarati sma gātrāṇi śītalīkartum //
186：大聖菩薩，即夜往樹下坐。時長者女，始出嫁時，有願生男子者，必當與作甘美餚饍，祠山樹神。時長者女，生得一男心中歡喜，[((土/口)*殳)/牛]千頭牛展轉相飲，取其淳乳用作乳糜，欲祠樹神；即便遣婢先往掃除。婢見佛坐，不識何神，還啟大家掃除已竟，樹下有神端正殊好，非世所見。時女聞喜欲取糜往，糜跳出釜高一丈餘不可得取，女甚怪之。時八百梵志中師見之謂女：今此乳糜非凡夫所應服者，唯臨成佛，服食此飯乃消化耳。天於虛空而出聲曰：今日女欲興立大祠，有大菩薩在於精思勤修苦行，已從坐起，汝本有願當先飯之。食之充滿，爾乃逮成無上正真之道，為最正覺，便說此意勿違本願。時長者女聞天神言，即取乳糜盛滿金鉢，手執賓乾與八百梵志，俱往尼連水邊。
187：1)時善生女聞神語已，即取千頭牸牛而[(殼-一)/牛]其乳，七度煎煮，唯取其上，極精純者，置新器內，用香粳米煮以為糜。當煮之時，於乳糜上現千輻輪波頭摩等吉祥之相。時善生女見此相已即自思惟：是何瑞應？時有仙人語善生言：如此乳糜若有食者，必當得成無上菩提。2)是時善生煮乳糜已，灑掃所居極令清淨，安置妙座種種施設，告優多羅女言：汝宜往請梵志偕來。優多羅女既奉命已向東而行，唯見菩薩不覩梵志，南西北行但覩菩薩不見梵志，亦復如是。由淨居天隱梵志身，令優多羅女永不得見。3)優多羅女歸白善生言：我所去處，唯見沙門瞿曇，不復見有諸餘梵志。善生女言：此為最勝，我故為彼辦是乳糜，汝宜速往為我延請。優多羅女至菩薩所，頭面禮足作如是言：善生使我來請聖者。4)菩薩聞已往詣其所坐殊勝座，時善生女即以金鉢盛滿乳糜持以奉獻。菩薩受已作是思惟：食此乳糜必定得成阿耨多羅三藐三菩提。復告善生：我若食已，如是金鉢當付與誰？善生女言：願以此鉢奉上尊者隨意所用。5)爾時菩薩擎彼乳糜，出優婁頻螺聚落，往尼連河置鉢岸上，剃除鬚髮入河而浴。
[F.132.a] Monks, as soon as Sujātā, daughter of the villager Nandika, heard these words of the gods, she quickly gathered the milk of a thousand cows. Seven times she skimmed the cream from the milk, until she obtained a thick, strength-giving cream. She then poured this cream into a new clay pot, mixed it with the freshest rice, and placed it on a brand-new stove. As the milk porridge was cooking, various omens manifested. [268] Within the milk appeared the contours of an endless knot, a simple swastika, an elaborate swastika, a lotus, a vardhamāna, and other auspicious signs.
Upon seeing this, Sujātā thought to herself: “The appearance of these signs surely means that the Bodhisattva will now take food and obtain unexcelled, perfect and complete awakening.” At that time a fortuneteller versed in ritual and the art of reading signs came to the village and prophesied that someone would attain immortality there.
When Sujātā had finished cooking the porridge, she placed it on the ground where, full of devotion, she had already prepared a seat for the Bodhisattva by scattering flowers and perfumed water. She then told one of her servants, a woman named Uttarā: “Uttarā, go and fetch the priest. I will stay here and look after this milk porridge with honey.” “Very well, my lady,” answered Uttarā, who then did as she was told. She went off in the eastern direction, but there she met only the Bodhisattva. She then went south, but there as well she met the Bodhisattva. Then she went west and north, but in those places as well she encountered the Bodhisattva.
At that time some divine sons from the pure abodes had removed all the non-Buddhist practitioners, and now none of them were to be found. When she returned, Uttarā told her mistress what had happened: “Wherever I go, the only person I meet is that beautiful monk. Other than him, there are no monks or priests!” Sujātā said: “He alone is the monk, he alone is the priest! It is for his sake that I have prepared this meal. Go, Uttarā, and fetch him.” “Very well, my lady,” said Uttarā, and off she went. When she met the Bodhisattva, she bowed at his feet and conveyed Sujātā’s invitation to him. [F.132.b]
Monks, the Bodhisattva then went to the home of the village girl Sujātā, where he sat down at the seat that had been prepared for him. Monks, the village girl Sujātā then filled a golden vessel with the milk porridge and honey and offered it to the Bodhisattva. [269] The Bodhisattva then had this thought: “Sujātā has offered this food, and if I eat it now, there is no doubt that I shall truly attain perfect and completely unexcelled awakening.” Then the Bodhisattva had his meal. When he was done, he got up and asked Sujātā: “Sister, what should I do with the golden bowl?” She replied: “Please take it with you.” The Bodhisattva told her: “I don’t need this bowl.”
Sujātā then told him: “Well then, do as you please. But I do not give food to anyone without also giving them a bowl.” So the Bodhisattva took the bowl and left Urubilvā. Before noon he arrived at the banks of the Nairañjanā River, the river of nāgas. He put down his bowl and rope and entered the water to refresh himself.
10.
bodhisattvasya khalu punarbhikṣavaḥ snāyato 'nekāni devaputraśatasahasrāṇi divyāgurucandanacūrṇavilepanairnadīmāloḍayanti sma / divyāni ca nānāvarṇāni kusumāni jale kṣipanti sma yaduta bodhisattvasya pūjākarmaṇe //
tena khalu punaḥ samayena nairañjanā nadī divyairgandhaiḥ puṣpaiśca samākulā vahati sma / yena ca gandhodakena bodhisattvaḥ snāto 'bhūt, taṃ devaputrakoṭīniyutaśatasahasrāṇyabhyutkṣipya svakasvakāni bhavanāni nayanti sma caityārthaṃ pūjārthaṃ ca //
yāni ca bodhisattvasya keśaśmaśrūṇyabhūvan, tāni sarvāṇi sujātā grāmikaduhitā maṅgalyānīti kṛtvā caityārthaṃ pūjārthaṃ ca parigṛhṇīte sma //
nadyuttīrṇaśca bodhisattvaḥ pulinaṃ nirīkṣate sma upaveṣṭukāmaḥ / atha yā nairañjanāyāṃ nadyāṃ nāgakanyā sā dharaṇitalādabhyudgabhya maṇimayaṃ (manoramaṃ) bhadrāsanaṃ bodhisattvāyopanāmayati sma / tatra bodhisattvo niṣadya yāvadarthaṃ taṃ madhupāyasaṃ paribhuṅkte sma sujātāyā grāmikaduhituranukampāmupādāya / paribhujya ca tāṃ suvarṇapātrīmanapekṣo vāriṇi prākṣipati sma / kṣiptamātrāṃ ca tāṃ sāgaro nāgarājaścittikārabahumānajāto gṛhītvā svabhavanābhimukhaḥ prasthito 'bhut pūjārheti kṛtvā / atha daśaśatanayanaḥ puraṃdaro garuḍarūpamabhinirmāya vajratuṇḍo bhūtvā sāgarasya nāgarājasyāntikāttāṃ suvarṇapātrīṃ hartumārabdhaḥ / yadā na śaknoti sma, tadā svarūpeṇādareṇa yācitvā trāyatriṃśadbhavanaṃ nītavān pūjārthaṃ caityārthaṃ ca / nītvā pātrīyātrāṃ nāma parvaṇi pravartitavān / adyāpi ca trāyatriṃśeṣu deveṣu pratisaṃvatsaraṃ pātrīmaho vartate / tacca bhadrāsanaṃ tayaiva nāgakanyayā parigṛhītaṃ caityārthaṃ pūjārthaṃ ca //
186：佛言比丘：菩薩知之，即以神通慧力，還江水邊，忽然而度，隨其習俗示現入水而自洗浴。時八萬天子各按樹枝供養菩薩，菩薩牽枝出在岸邊，其身輕便清淨無垢。菩薩適住，時兜術天子號離垢光，尋取天衣袈裟僧迦梨，化沙門形奉上菩薩，於時菩薩即取著之，靜然而住。時尼連江水中龍妻從地化出，以微妙床貢進菩薩，菩薩即坐。
時修舍慢加村落長者女與諸梵志，奉美乳糜詣菩薩所，稽首足下右遶三匝，以賓乾水灌菩薩手，以美乳糜進奉上之。菩薩愍哀女故輙受食之，氣力得充心無所戀，持金鉢投之江水，具足千龍即攝取之而供養鉢，於時奉床龍妻得之，用立神寺勤心供養。諸天百千億載，悉取香水和泥起寺，其欲供養菩薩鉢者，各現宮殿咸共奉事。於時村落長者女等，佛與髮爪得之起塔供養。
187：佛告諸比丘：1)菩薩澡浴之時，百千諸天散天香花遍滿河中。菩薩浴竟，競収此水將還天宮，所剃鬚髮善生得已起塔供養。2)菩薩既出河岸，作是思惟：當以何座食此美味？河中龍妃即持賢座從地涌出，敷置淨處請菩薩坐。菩薩坐已食彼乳糜，身體相好平復如本，即以金鉢擲置河中，是時龍王生大歡喜，収取金鉢宮中供養。時釋提桓因即變其形為金翅鳥，從彼龍王奪取金鉢，將還本宮起塔供養。3)爾時菩薩從座而起，龍妃還持所獻賢座，歸於本宮起塔供養。
Monks, while the Bodhisattva was bathing, several hundred thousand divine sons came to venerate him. They poured divine aloe and sandalwood powder as well as various ointments into the river, and they scattered divine flowers of all colors onto the water. In this way the whole great Nairañjanā River flowed on full of divine perfumes and flowers that rained down.
Many trillion divine sons came to collect the perfumed water that the Bodhisattva had used for bathing. They brought it with them to their own abodes in order to enshrine it in memorials and venerate it. The village girl Sujātā also collected all the hair and the beard of the Bodhisattva. Thinking that it must be sacred, [F.133.a] she took it with her in order to make memorials for veneration. [270] When the Bodhisattva emerged from the river, he wanted to sit down, and so he looked for a suitable place on the riverbank. Right then, a nāga girl who lived in the Nairañjanā River emerged out of the earth’s surface and offered the Bodhisattva a throne made of jewels.
The Bodhisattva took his seat there and, while he was thinking fondly of the village girl Sujātā, he drank what he needed of the milk porridge made with honey.
When he was done with his meal, he threw the golden bowl into the water without any feelings of attachment. As soon as the bowl hit the water, the nāga king Sāgara, full of devotion and great respect, came to fetch the bowl and bring it to his kingdom, thinking, “This is worthy of veneration!”
At that point the thousand-eyed Indra, the destroyer of cities, changed into a garuḍa with a diamond beak and attempted to steal the golden bowl from the nāga king Sāgara. When Indra was unable to do so, he changed into his own form and requested it politely. This time he received the bowl, and he brought it back to the Heaven of the Thirty-Three in order to enshrine it in a memorial for the sake of worship. In this heaven he started a religious festival called The Procession of the Bowl, observed on the days of astrological juncture. To this day the gods in the Heaven of the Thirty-Three hold an annual Festival of the Bowl. The nāga girl carried off the magnificent throne in order to make a memorial out of it and venerate it.
11.
(Vaidya 197)samantaparibhuktaśca bhikṣavo bodhisattvenaudārika āhāraḥ / atha tatkṣaṇameva bodhisattvasya puṇyabalena prajñābalena pūrvikā kāye śubhavarṇapuṣkaratā prādurabhūt / dvātriṃśacca mahāpuruṣalakṣaṇāni aśītiścānuvyañjanāni vyāmaprabhatā ca /
186：佛言比丘：菩薩適服此乳糜以成福願，身遂充滿容色光光，踰於日月。
187：諸比丘！由菩薩福慧力故，食乳糜已，三十二相、八十種好、圓光一尋轉增赫弈。
Monks, due to the strength of the Bodhisattva’s merit and the power of his insight, his body instantaneously changed as soon as he took in solid foods. In one moment his body regained its previous beautiful lotus-like luster. He now manifested the thirty-two and eighty marks of a great being as well as a halo of light, one fathom in diameter, around his body.
12.
tatredamucyate -
ṣaḍvarṣa vrata uttaritva bhagavān evaṃ matiṃ cintayan so 'haṃ dhyānaabhijñajñānabalavānevaṃ kṛśāṅgo 'pi san / gaccheyaṃ drumarājamūlaviṭapaṃ sarvajñatāṃ buddhituṃ no me syādanukampitā hi janatā evaṃ bhavet paścimā // Lal_18.23 //
yattvaudārika bhuktva bhojanavaraṃ kāye balaṃ kṛtvanā gaccheyaṃ drumarājamūlaviṭapaṃ sarvajñatāṃ budhyitum / mā haivetvarapuṇya devamanujā lūhena jñānekṣiṇo no śaktā siya budhyanāya amṛtaṃ kāyena te durbalāḥ // Lal_18.24 //
sā ca grāmikadhīta pūrvacaritā nāmnā sujātā iti
yajñā nityu yajāti evamanasā siddhe vrataṃ nāyake /
sā devāna niśāmya codana tadā gṛhyā madhūpāyasaṃ
upagamyā naditīri hṛṣṭamanasā nairañjanāyāḥ sthitā // Lal_18.25 //
so cākalpasahasracīrṇacarito śāntapraśāntendriyo
devairnāgagaṇairṛṣī parivṛto āgatya nairañjanām /
tīrṇastāraku pārasattva matimāṃ snāne matiṃ cintayan
oruhyā nadi snāpi śuddhavimalo lokānukampī muniḥ // Lal_18.26 //
devā koṭisahasra hṛṣṭamanasā gandhāmbu cūrṇāni ca
oruhyā nadi loḍayanti salilaṃ snānārtha sattvottame /
snānā snātvana bodhisattva vimalastīre sthitaḥ sūrataḥ
harṣurdevasahasra snānasalilaṃ pūjārtha sattvottame // Lal_18.27 //
kāṣāyāni ca vastra nirmala śubhā tā devaputro dade
kalpīyāni ca saṃnivāsya bhagavāṃstīre hi nadyāḥ sthitaḥ /
nāgākanya udagra hṛṣṭamanasā bhadrāsanaṃ sā nyaṣīt
yatrāsau niṣasāda śāntamanaso lokasya cakṣuṣkaraḥ // Lal_18.28 //
(Vaidya 198) dattvā bhojanu sā sujāta matimāṃ svarṇāmaye bhājane
vanditvā caraṇāni sā pramuditā paribhuṅkṣva me sārathe /
bhuktvā bhojanu yāvadartha matimān pātrīṃ jale prākṣipat
tāṃ jagrāha puraṃdaraḥ suraguruḥ pūjāṃ kariṣyāmyaham // Lal_18.29 //
yada bhuktaṃ ca jinena bhojanavaraṃ odārikaṃ tatkṣaṇe
tasyā kāyabalaṃ ca tejaśiriyā pūrvaṃ yathā saṃsthitam /
dharmā kṛtva kathā sujāta maruṇāṃ kṛtvā ca arthaṃ bahuṃ
siṃho haṃsagatirgajendragamano bodhidrumaṃ saṃsthitaḥ // Lal_18.30 //
// iti śrīlalitavistare nairañjanāparivarto nāmāṣṭādaśamo 'dhyāyaḥ //
186：於是頌曰：
1)時世尊精思，勤心自念言：身神通慧力，往詣樹王下；
2)成一切智慧，以逮諸通慧。便行普愍哀，最後救眾生；
3)我寧可服食，令身得充滿。往到樹王下，成聖一切智；
4)不以少薄福，得致天人安。不得成明眼，還身力甘露；
5)至說宿功德，決斯安隱祠。其心思如是，天聞告村落：
6)金鉢盛乳糜，往詣江水邊；奉上心踊躍，逮得道甘露。
7)所行百千劫，諸根悉寂定；諸天龍神往，大聖至水岸。
8)適施度無極，入水自洗浴；以洗除心垢，愍傷於世俗。
9)億千天歡喜，各齎華[打-丁+鳥]香；世寂適入水，人中上洗浴。
10)念知是菩薩，建立行無垢；仁賢適洗浴，百千天奉事。
11)其身無垢穢，天子奉袈裟；身即著衣服，著衣服已竟。
12)龍妻尋歡喜，奉之好床座；寂定意便坐，為世之道眼。
13)修舍女奉食，金鉢盛乳糜；稽首禮足下，大通即服之。
14)服此得充滿，投鉢著水中；諸天奉真誠，來供養於佛。
15)如來適飯竟，乳糜極甘美；其身氣力充，行詣佛樹下。
16)適到佛樹下，行身不動搖；強如帝釋步，建立菩薩行。
187：爾時世尊欲重宣此義，而說偈言：
1)六年苦行時，身體極羸瘦，
不以天神力，往彼菩提場。
2)為愍眾生故，還依諸佛法，
須食於美食，方證大菩提。
3)有女於往昔，行善名善生，
為佛六年苦，廣施八百眾。
4)夜半聞天語，晨朝[(殼-一)/牛]乳牛，
練彼千牛乳，作糜持奉獻。
5)菩薩著衣已，巡行至其舍，
受彼乳糜取，往詣尼連河。
6)菩薩無量劫，廣修諸善行，
身心俱寂靜，進止極調柔。
7)至彼連河岸，天龍悉圍遶，
菩薩入河浴，諸天散香花。
8)將欲昇河岸，神來低寶樹，
善女施金鉢，龍妃奉妙床。
行步如師子，往詣菩提座。
On this topic, it is said:
1)After six years of austerities, the Blessed One thinks:
“I may have the strength of concentration and supernatural knowledge, But if I go to the king of trees in order to awaken to omniscience under its branches While I am this emaciated, that would not be kind toward beings in the future.[F.133.b] [271]
2)“Gods and humans with little merit look for wisdom in mistaken ways; Being in a weakened state, they are unable to attain nectar-like awakening. Yet if I eat solid and excellent food, I will regain my physical strength; Then I can go to the king of trees to attain omniscient awakening under its branches.”
3)The village girl Sujātā, who has done much good in the past, Continuously makes offerings, thinking: “May this guide complete his discipline!” When she hears the request of the gods, she brings milk porridge with honey; She goes to the river and happily sits on the banks of the Nairañjanā.
4)For one thousand eons the Bodhisattva practiced discipline, and his faculties are at peace. He goes to the Nairañjanā surrounded by hosts of gods and nāgas as well as sages; He makes the crossing and bathes with thoughts aimed at liberating others. The Sage, pure and stainless, washes himself in the river out of love for the world.
5)Trillions of gods joyfully descend into the river and infuse the waters With perfumes and scented powders so the Sacred Being can bathe. When the Stainless Bodhisattva has bathed and rests serene on the shore, Thousands of gods rejoice and take the bathing water as an object for venerating the Pure Being.
6)A divine son offers him saffron robes of beautiful stainless cloth; Dressed in these suitable robes, the Blessed One rests on the banks of the river. A nāga girl joyfully and devotedly erects a splendid throne On which the guide of the universe peacefully sits.
7)Sujātā fills a golden bowl with food and offers it to the Mindful One; She prostrates at his feet, saying joyfully, “Great Guide, please enjoy this!” [272] The Mindful One eats as much as necessary and then throws the bowl in the river; The highest god, the destroyer of cities, carries it off, saying, “I will venerate it!”
8)The very moment the Victorious One consumes solid and excellent food, His body regains its former strength, magnificence, and splendor. [F.134.a] To Sujātā and the gods he offers a teaching that benefits them greatly; He, the lion with the bearing of a swan and the gait of the supreme elephant, proceeds to the Bodhi tree.
This concludes the eighteenth chapter on the Nairañjanā River.
詣菩提場品第十九
1.

186：於是菩薩飯食已充，愍念十方救濟危厄，欲坐樹下現成佛道度脫眾生。十方諸佛，咸示威變，顯其瑞應，五百化鳥自然來現，往詣其所遶菩薩身，暢悲哀音，歎其宿世所行無量積累功德，為一切故，欲化五趣故現五百，令去五陰，消除五蓋，拔五道行，逮五神通，化去五五二十五事，所處甚難，存處道場，住無所住，本無定慧。
於是頌曰：
1)從無數劫來，積德行六度；四等心四恩，護三界之將。
2)大慈無蓋哀，欲脫癡聾盲；今當成大道，具三十二相。
3)隨俗而現身，說苦空非常；使了悉本無，入佛三寶藏。
4)俗人罪所蓋，十二因緣障；不達無上真，生死沈沒亡。
5)若解一切空，不犯五陰行；陰衰已消滅，心淨如法王。
6)至真無上慧，莫能限度量；光明踰日月，所濟無有疆。
7)須彌尚可稱，虛空可度量；不及大智慧，大聖無極行。
歎此頌時，無數天神皆發無上正真道意也。
187：
1.
(Vaidya 199) bodhimaṇḍagamanaparivarta ekonaviṃśaḥ /
iti hi bhikṣavo bodhisattvo nadyāṃ nairañjanāyāṃ snātvā ca bhuktvā kāyabalasthāma saṃjanayya yena ṣoḍaśākārasaṃpannapṛthivipradeśe mahābodhidrumarājamūlaṃ tena pratasthe vijayayā tayā ca gatyā, yāsau mahāpuruṣāṇāṃ gatiranuccalitagatirindriyeṣṭigatiḥ susaṃsthitagatiḥ merurājagatirajihmagatirakuṭilagatiranupadrutagatiravilambitagatiraluḍitagatiraskhalitagatirasaṃghaṭitagatiralīnagatiracapalagatiḥ salīlagatiḥ vimalagatiḥ śubhagatiradoṣagatiramohagatiraraktagatiḥ siṃhagatiḥ haṃsarājagatirnāgarājagatirnārāyaṇagatiḥ dharaṇitalāsaṃsṛṣṭagatiḥ sahasrāracakradharaṇītalacitragatiḥ jālāṅgulitāmranakhagatiḥ dharaṇītalanirnādagatiḥ śailarājasaṃghaṭanagatiḥ utkūlanikūlasamakaracaraṇagatiḥ jālāntarābhāraśmyutsarjanasattvasaṃspṛśanasugatigamanagatiḥ vimalapadmakramanikṣipaṇagatiḥ pūrvaśubhasucaritagamanagatiḥ pūrvabuddhasiṃhābhigamanagatiḥ vajradṛḍhābhedyāśayagatiḥ (sarvopāyagatiḥ) sarvāpāyadurgatipithitagatiḥ sarvasattvasukhasaṃjananagatiḥ mokṣapathasaṃdarśanagatiḥ mārabalābalakaraṇagatiḥ kugaṇigaṇaparapravādisahadharmanigrahaṇagatiḥ / tamaḥpaṭalakleśavidhamanagatiḥ saṃsārapakṣāpakṣakaraṇagatiḥ śakrabrahmamaheśvaralokapālābhibhavagatiḥ / trisāhasramahāsāhasraikaśūragatiḥ svayaṃbhvanabhibhūtagatiḥ sarvajñajñānābhigamanagatiḥ smṛtimatigatiḥ sugatigamanagatiḥ jarāmaraṇapraśamanagatiḥ śivavirajāmalābhayanirvāṇapuragamanagatiḥ / īdṛśyā gatyā bodhisattvo bodhimaṇḍaṃ saṃprasthito 'bhūt //
186：佛告諸比丘：菩薩江水邊洗已飯食乳糜，知氣力充，往詣佛樹；佛樹王下修如法行，皆無所動堅住如山，不諂蔽行，不逼短氣造立清淨，不動搖行而不相掁，以不強項性不卒暴，所行高下自然平等；演光明王晃晃灼灼，至真善行消垢下意；法過去佛清淨正行，至師子床不壞性行；斷眾惡趣思念永安，棄魔力勢令不堪任；度眾邪行受正法業，滅冥樹塵生死之本；使無部黨，釋梵四王行無所處；一心勇猛恐伏怨難，所遊獨步達一切智，心意無雙斷終始滋，捨欲諸貪使滅四難，無為無畏度於彼岸；如是行者，菩薩德行功勳皆成。
187：爾時佛告諸比丘：1)菩薩澡浴身體，復食乳糜氣力平全，方欲往詣十六功德之地菩提樹下，為欲降伏彼魔怨故，以大人相西面而行。2)所謂徐徐安隱而行，容止美好如虹蜺而行，雅步閑詳如須彌山巍巍而行，不怱遽行，不遲慢行，不沈重行，不輕躁行，不濁亂行，離垢而行，清淨而行，無過失行，無愚癡行，無染著行，如師子王行，如龍王行，如那羅延行，不觸地行，千輻輪相印文而行，足指網鞔甲如赤銅照地而行，震動大地而行，如山相擊出大音聲而行，坑坎堆阜自然平正而行，足下光明照罪眾生歸於善趣而行，所踐之地皆生蓮花而行，隨順過去諸佛就師子座而行，心如金剛不可沮壞而行，閉諸惡趣開諸善門而行，安樂一切眾生而行，銷滅魔力而行，摧諸邪論而行，除斷無明翳障而行，絕生死翅羽而行，暎蔽釋梵護世自在天王而行，於三千大千世界唯我獨尊而行，自證聖道不由他悟而行，將證一切智而行，念慧相應而行，欲除生老病死而行，方趣寂滅離垢不死無畏向涅槃城而行。
Chapter 19 — Approaching the Seat of Awakening
Monks, when the Bodhisattva bathed in the Nairañjanā River and enjoyed a meal, his physical strength came back to him. With a triumphant gait, he now began the walk toward the great bodhi tree. This tree was the king of trees and was found at a place characterized by sixteen unique features. He walked with the gait of a great being. It was an undisturbed gait, a gait of the nāga Indrayaṣṭi, a steadfast gait, a gait as stable as Mount Meru, the king of mountains. He walked in a straight line without stumbling, not too fast and not too slow, without stomping heavily or dragging his feet. It was a graceful stride, a stainless stride, a beautiful stride, a stride free from anger, a stride free from delusion, and a stride free from attachment. It was the stride of a lion, the stride of the king of swans, the stride of the king of elephants, the stride of Nārāyaṇa, a stride that floats above the surface, a stride that leaves an impression of a thousand-spoked wheel on the ground, the stride of he whose fingers are connected through a web and who has copper-colored nails, the stride that makes the earth resound, and the stride that crushes the king of the mountains.
He walked with the stride of someone whose feet level off the terrain, be it sloping up or sloping down, the stride that leads sentient beings to happy rebirths through contact with the light rays that emerge from the web between his fingers, the stride that walks upon stainless lotuses, the stride that proceeds from previous wholesome actions, the stride of the previous buddha-lions, [F.134.b] and the stride that proceeds from a stable and indestructible diamond-like intention. [273] He had a stride that destroys all lower realms and all miserable existences, a stride that brings happiness to all beings, a stride that points out the path to liberation, a stride that renders powerless the strength of demons, a stride that suppresses evil opponents with their doctrines, a stride that removes the cataract of darkness and disturbing emotions, and a stride that undoes the workings of cyclic existence.
He walked with a gait that outshines Śakra, Brahmā, Maheśvara, and the worldly protectors. His stride was that of the single lord of the great trichiliocosm, the spontaneous stride that cannot be overpowered, the stride that actualizes the attainment of omniscient wisdom, the stride of mindfulness and insight, the stride that leads to a happy rebirth, the stride that pacifies old age and death, the stride of stainless peace, the stride that leads to the city of nirvāṇa, which is auspicious, stainless, and free from fear. With such a stride the Bodhisattva set out for the seat of awakening.
2.
iti hi bhikṣavo yāvacca nadyā nairañjanāyā yāvacca bodhimaṇḍādestasminnantare vātabalāhakairdevaputraiḥ saṃmṛṣṭamabhūt / varṣabalāhakairdevaputrairgandhodakena siktamabhūt puṣpaiścāvakīrṇamabhūt / yāvadeva trisāhasramahāsāhasralokadhātau vṛkṣāste sarve yena bodhimaṇḍastenābhinatāgrā abhūvan / ye 'pi ca tadahojātā bāladārikāste 'pi bodhimaṇḍaśīrṣakāḥ svapanti sma / ye 'pi ceha trisāhasramahāsāhasralokadhātau sumerupramukhāḥ parvatāste 'pi sarve yena bodhimaṇḍastena praṇatā abhūvan / nadīṃ ca nairañjanāmupādāya yāvadbodhimaṇḍo 'sminnantare kāmāvacarairdevaputraiḥ krośavistāraikapramāṇo mārgo 'bhivyūhito 'bhūt / tasya ca mārgasya vāmadakṣiṇayoḥ pārśvayoḥ saptaratnamayī vedikā abhinirmitā 'bhūt / saptatālānuccaistvena upariṣṭādratnajālasaṃchannā divyachatradhvajapatākāsamalaṃkṛtā iṣukṣepe saptaratnamayāstālā abhinirmitā abhūvan tasyā vedikāyā abhyudgatāḥ / sarvasmācca tālādratnasūtrā dvitīye tālamavasaktamabhūt / dvayośca tālayormadhye puṣkariṇī māpitābhūt gandhodakaparipūrṇā suvarṇavālikrāsaṃstṛtā utpalapadmakumudapuṇḍarīkasaṃchannā ratnavedikāparivṛtā vaidūryamaṇiratnasopānapratyuptā (Vaidya 200) āḍibalākāhaṃsacakravākamayūropakūjitā / taṃ ca mārgamaśītyapsaraḥsahasrāṇi gandhodakena siñcanti sma / aśītyapsaraḥsahasrāṇi muktakusumairabhyavakiranti sma divyairgandhavadbhiḥ / sarvasya ca tālavṛkṣasya purato ratnavyomakaḥ saṃsthito 'bhūt / sarvasmiṃśca ratnavyomake aśītyapsaraḥ sahasrāṇi candanāgurucūrṇakapuṭāparigṛhītāni kārānusāridhūpaghaṭikāparigṛhītāni sthitānyabhūvan / sarvasmiṃśca ratnavyomake pañcapañcāpsaraḥsahasrāṇi divyasaṃgītisaṃpravāditena sthitānyabhūvan //
186：詣江水邊至佛樹下，欲行天人化其道路，弘廣無際，又斯道路左右七寶欄楯，悉令嚴正，高四丈二，上有交露行諸臺閣，亦眾寶成天蓋幢幡，處處珓飾，七寶樹木高大妙好，諸寶樹間琦珍為繩；交絡諸樹兩兩樹間，有一浴池，池底金沙中生青蓮芙蓉莖華。其樹四邊寶為欄楯，明月瑠璃雜廁其間，鳧鴈鴛鴦遊戲其中，八千玉女香汁灑地掃道令淨，二萬玉女垂諸寶瓔，散諸天華。其樹間地七寶合成，八萬玉女各持供養，名香木蜜諸雜琦異，執金香瓶著寶垛上；一一垛上有五千玉女，鼓天之樂。
187：1)爾時菩薩正念向彼菩提之樹直視行，時便有如是無量威儀。2)時有風天雨天，從尼連河至菩提樹，周遍掃灑盡令嚴淨，又雨無量殊勝香華遍覆其地。3)於三千大千世界，所有大小諸樹皆悉低枝向菩提樹，三千大千世界須彌山等大小諸山，皆悉低峯向菩提樹。欲界諸天子等，各散種種微妙香花，一一妙花縱廣一拘盧舍以為花臺，復現廣路脩遠無際，於路左右七寶欄楯皆悉嚴好，其量高下如七多羅樹，眾寶幡蓋處處莊嚴。復化七寶多羅之樹，一一樹間絡以金繩，於其繩上皆懸珍鐸，明珠琉璃間廁其中。其樹兩間有七寶池，於彼池內金沙遍布香水盈滿，優鉢羅花、拘勿頭花、波頭摩花、芬陀利花，如是等花充滿池中。其池四邊七寶階道，周匝莊嚴。4)於其階道則有迦陵頻伽、鳧鴈鴛鴦、命命諸鳥出和雅音。5)有八萬四千天諸婇女，以眾香水灑於前路，復有八萬四千天諸婇女散眾天花。一一樹下復有眾寶妙臺，是諸臺上各有八萬四千天諸婇女，皆捧寶器盛妙栴檀沈水之香，復有五千天諸婇女，奏天伎樂歌舞頌歎出和雅音。
Monks, on the stretch between the Nairañjanā River and the seat of awakening, the gods of wind clouds swept the road for the Bodhisattva, while the gods of rain clouds sprinkled his path with scented water, and scattered flowers along the way. At that point all the trees in this world of the great trichiliocosm bent their crowns toward the seat of awakening. All the children who had been born on that very day now slept with their heads toward the seat of awakening. Likewise all the mountains that exist in this world of the great trichiliocosm, such as Mount Meru, bowed toward the seat of awakening.
All the way from the Nairañjanā River to the seat of awakening, the road had been beautified for a stretch of several miles by the gods of the desire realm. [F.135.a] At both sides of the road, they had magically erected a railing made from the seven types of precious stones. The road was shaded, at the height of seven palm trees, with a jeweled latticework and adorned with divine parasols, flags, and banners. At a distance of an arrow’s flight, they had emanated a row of palm trees made of the seven types of precious stones and taller than the railing. Between all the palm trees, jewel garlands were strung. In between each pair of palm trees, a lotus pond [274] was built, filled with scented water, lined with golden sand, and covered in blue, yellow, red, and white lotuses. Jewel ledges and lapis lazuli staircases surrounded the ponds.
The ponds resounded with the calls of ducks, storks, swans, geese, cranes, and peacocks. Eighty thousand divine maidens sprinkled the path with flowers of divine scent. In front of each of the palm trees was a jewel podium on which eighty thousand divine maidens stood, proffering containers with powders of sandal and aloe wood, and holding up lighted incense burners with sandalwood. On each of these jewel podiums were also five thousand divine maidens singing celestial songs.
3.
iti hi bhikṣavo bodhisattvaḥ prakampyamānaiḥ kṣetrai raśmikoṭīniyutaśatasahasrāṇi niścārayaṃstūryaśatasahasraiḥ pravādyamānaiḥ, mahatā puṣpāḍhyena pravarṣatā, ambaraśatasahasrairbhrāmyamānaiḥ, dundubhiśatasahasraiḥ parāhanyamānaiḥ, garjadbhiḥ pragarjadbhiḥ hayagajavṛṣabhaiḥ, pradakṣiṇīkurvadbhiḥ śukasārikākokilakalaviṅkajīvaṃjīvakahaṃsakroñcamayuracakravākaśatasahasraiḥ, upanāmyamānaiḥ maṅgalyaśatasahasraiḥ / anenaivaṃrūpeṇa mārgavyūhena bodhisattvo bodhimaṇḍaṃ gacchati sma / yāṃ ca rātriṃ bodhisattvo bodhimabhisaṃboddhukāmo 'bhūt, tāmeva rātriṃ vaśavartī nāma trisāhasramahāsāhasrādhipatirbrahmā sahāpatirbrahmaparṣadamāmantryaivamāha - yatkhalu mārṣā jānīyāḥ / eṣa sa bodhisattvo mahāsattvo mahāsaṃnāhasaṃnaddho mahāpratijñānutsṛṣṭo dṛḍhasaṃnāhasaṃnaddho 'parikhinnamānasaḥ sarvabodhisattvacaryāsu nirjātaḥ sarvapāramitāsu pāraṃgataḥ sarvabodhisattvabhūmiṣu vaśitāprāptaḥ sarvabodhisattvāśayasuviśuddhaḥ sarvasattvendriyeṣvanugataḥ sarvatathāgataguhyasthāneṣu supraviṣṭaḥ sarvamārakarmapathasamatikrāntaḥ sarvakuśalamūleṣvaparapratyayaḥ sarvatathāgatairadhiṣṭhitaḥ sarvasattveṣu pramokṣamārgadeśayitā mahāsārthavāhaḥ / sarvamāramaṇḍalavidhvaṃsanakaraḥ trisāhasramahāsāhasraikaśūraḥ / sarvadharmabhaiṣajyasamudānītaḥ mahāvaidyarājaḥ / vimuktipaṭṭābaddho mahādharmarājaḥ / mahāprajñāprabhotsarjanakaraḥ mahāketurājaḥ aṣṭalokadharmānupaliptaḥ mahāpadmabhūtaḥ sarvadharmadhāraṇyasaṃpramuṣitaḥ mahāsāgarabhūtaḥ anunayapratighāpagataḥ acalo 'prakampī mahāsumerūbhūtaḥ / sunirmalaḥ supariśuddhaḥ svavadarpitavimalabuddhirmahāmaṇiratnabhūtaḥ sarvadharmavaśavartī sarvakarmaṇyacitto mahābrahmabhūto bodhisattvo bodhimaṇḍamupasaṃkramati mārasainyapradharṣaṇārthamanuttarāṃ samyaksaṃbodhimabhisaṃboddhukāmaḥ / daśabalavaiśāradyāṣṭādaśāveṇikabuddhadharmaparipuraṇārthaṃ mahādharmacakrapravartanārthaṃ mahāsiṃhanādanādanārthaṃ sarvasattvān dharmadānena saṃtarpaṇārthaṃ sarvasattvānāṃ dharmacakṣurviśodhanārthaṃ sarvaparapravādīnāṃ sahadharmeṇa nigrahārthaṃ pūrvapratijñāpāripūrisaṃdarśanārthaṃ sarvadharmaiśvaryavaśitāprāptyartham / tatra yuṣmābhirmārṣā sarvaireva bodhisattvasya pūjopasthānakarmaṇyutsukairbhavitavyam /
186：佛言：如是，比丘！菩薩欲詣佛樹下時，嚴治道路巍巍如是。至江水邊，諸志大乘亦入此路。
187：佛告諸比丘：1)菩薩詣菩提樹時，其身普放無量光明，又遍震動無邊剎土，復有無量百千諸天奏天伎樂，於虛空中雨眾天花，又雨無量百千天妙衣服。復有無量象馬牛等圍繞菩薩，發聲哮吼其音和暢。又有無量鸚鵡舍利、拘抧羅鳥、迦陵頻伽、鳧鴈鴛鴦、孔雀翡翠、共命諸鳥，翻翔圍繞出和雅音。菩薩往菩提場時，有如是等無量希有吉祥之相。2)佛告諸比丘：菩薩將欲坐菩提座，其夜三千大千世界主大梵天王，告諸梵眾作如是言：仁者當知！菩薩摩訶薩被精進甲，智慧堅固心不劬勞，成就一切菩薩之行，通達一切波羅蜜門，於一切菩薩地得大自在，獲諸菩薩清淨意樂。一切眾生諸根利鈍皆悉了知，住於如來祕密之藏超諸魔境，一切善法皆能自覺，不由他人而得覺悟，為諸如來大神通力之所護念，當為眾生說解脫道，亦為眾生作大商主，摧伏一切諸魔軍眾。於三千大千世界之中，唯佛獨尊為大醫王，調和法藥救眾生苦；為大法王，以智慧明照於十方建大法幢。不為世間八法所染，猶如蓮花不著於水；能積無量真實法寶，猶如大海蘊諸奇珍。怨親平等，如須彌山安住不動，心意清淨，如摩尼珠離諸垢穢，於三千大千世界得大自在。3)菩薩摩訶薩以如是等無量功德詣菩提場，為欲降伏眾魔怨故，成阿耨多羅三藐三菩提故，欲圓滿十力、四無所畏、十八不共佛法故，轉正法輪故，為欲震大師子吼故，施大法雨令諸眾生得滿足故，令諸眾生得清淨法眼故，令諸外道息諍論故，欲使本願得圓滿故，於一切法得自在故。仁者！汝等應當發心往詣親近供養。
Monks, in this way the Bodhisattva proceeded on his way, emitting trillions of light rays, while the realms shook, music played from millions of instruments, a great rain with an abundance of flowers fell, millions of silken banners fluttered in the wind, millions of drums resounded as they were beaten, and horses, elephants, and bulls circumambulated the Bodhisattva. Hundreds of thousands of parrots, mynas, cuckoos, partridge, swans, sandpipers, peacocks, and cakrāvaka birds were drawn into the Bodhisattva’s presence. Adorned with hundreds of thousands of auspicious signs, such was the road on which the Bodhisattva traveled on his way to the seat of awakening. [F.135.b] On that night, the very night when the Bodhisattva set his aim on attaining full and complete awakening, the all-powerful Brahmā, the ruler of the great trichiliocosm, called out to his large retinue in the Brahma realm:
“Friends,” he said, “you should be aware of this. The Bodhisattva, the Great Being, has donned the great armor. Without forsaking his great vow, protected by his solid armor, he is undeterred and has perfected all the conducts of a bodhisattva. He has reached the further shore of all the perfections and become a master of all the grounds of a bodhisattva. He is perfectly pure in his aspirations of a bodhisattva and joins in the five spiritual faculties of all sentient beings. [275] He has entered the secret locations of all the thus-gone ones and is beyond all paths of demonic activity.
He is not dependent on others regarding the basis for acquiring merit. He is blessed  by all thus-gone ones. He demonstrates the path to complete freedom for all sentient beings. He is a great captain who conquers the circle of Māra’s army. He is the single hero of the trichiliocosm.
“He has accomplished all the medicines of Dharma and is the great king of physicians, wearing a silken headband of salvation. He is the great Dharma king who shines the bright light of knowledge. He is a great meteor-like king who, like a magnificent lotus flower, is unstained by the eight worldly concerns. He never forgets the dhāraṇīs of any teaching. He is like a great ocean, free from attachment and aversion.
He is immovable and unshakable like the great central mountain. He is utterly stainless, pure, and in possession of a very wholesome mind, and thus he is like a great jewel. He has become a master of all phenomena and is, in all his actions, beyond intentions.
“The Bodhisattva, who is like the great Brahmā, proceeds to the seat of awakening with the desire to awaken to unexcelled, perfect and complete buddhahood in order to tame the armies of Māra. [F.136.a] He proceeds in order to perfectly accomplish the ten powers, the fourfold fearlessness, and the eighteen unique qualities of a buddha. His aim is to turn the great wheel of Dharma and utter the lion’s great roar. With the gift of Dharma, he will satisfy all sentient beings. He will purify the eye of Dharma of all sentient beings and annihilate all his opponents together with their doctrines. He goes to the seat of awakening to demonstrate the fulfillment of his previous vows and to gain a ruler’s complete mastery over all phenomena. Friends, for these reasons you should pay homage to the Bodhisattva and joyfully assist him in every way possible!”
4.
atha khalu vaśavartī mahābrahmā tasyāṃ velāyāmimāṃ gāthāmabhāṣata -
yasyā tejatu puṇyataśca śiriye brāhmaḥ patho jñāyate maitrī vā karuṇā upekṣa muditā dhyānānyabhijñāstathā /
(Vaidya 201)so 'yaṃ kalpasahasracīrṇacarito bodhidrumaṃ prasthitaḥ
pūjāṃ sādhu karotha tasya munino āśivrate sādhanām // Lal_19.1 //
yaṃ gatvā śaraṇaṃ na durgatibhayaṃ prāpnoti naivākṣaṇaṃ
deveṣviṣṭasukhaṃ ca prāpya vipulaṃ brahmālayaṃ gacchati /
ṣaḍvaṣāṇi caritva duṣkaracariṃ yātyeṣa bodhidrumaṃ
sādhū sarvi udagrahṛṣṭamanasaḥ pūjāsya kurvāmahe // Lal_19.2 //
rājāsau trisahasri īśvaravaro dharmeśvaraḥ pārthivaḥ
śakrābrahmapure ca candrasuriye nāstyasya kaścit samaḥ /
yasyā jāyata kṣetrakoṭinayutā saṃkampitā ṣaḍvidhā
saiṣo 'dya vrajate mahādrumavaraṃ mārasya jetuṃ camūn // Lal_19.3 //
mūrdhnaṃ yasya na śakyamīkṣitumiha brahmālaye 'pi sthitaiḥ
kāyo yasya varāgralakṣaṇadharo dvātriṃśatālaṃkṛtaḥ /
vāgyasyeha manojñavalgumadhurā brahmasvarā susvarā
cittaṃ yasya praśānta doṣarahitaṃ gacchāma tatpūjane // Lal_19.4 //
yeṣāṃ vā mati brahmaśakrabhavane nityaṃ sukha kṣepituṃ
athavā sarvakileśabandhanalatāṃ chettuṃ hi tāṃ jālinīm /
aśrutvā parataḥ spṛśeyamamṛtaṃ pratyekabodhiṃ śivāṃ
buddhatvaṃ yadi vepsitaṃ tribhuvane pūjetvasau nāyakam // Lal_19.5 //
tyaktā yena sasāgarā vasumatī ratnānyanantānyatho
prāsādāśca gavākṣaharmyakalikā yugyāni yānāni ca /
bhūmyālaṃkṛta puṣpadāma rucirā udyānakūpāsarāḥ
hastā pādaśirottamāṅganayanā so bodhimaṇḍonmukhaḥ // Lal_19.6 //
186：其夜菩薩當成佛時，千梵天王告梵天眾：其福功德顯燿清淨，皆修道跡，慈悲喜護禪定神通，從千劫來奉行大道，今詣佛樹，吾等當共往供養之，所修令吉以能歸命，無有恐懼，終無所畏，無八難患，生天上人間十方佛前。在梵天宮，梵天聞之，六年苦行今詣佛樹，皆共善心當懷悅豫，供養菩薩大千世界之法主也。天帝釋梵、日月天王，詣江水邊皆往奉迎；在億載佛國，皆心念之，今詣佛樹下，當降伏魔，無能見頂，上至梵天，亦無能覩。今尊身相甚妙，莊嚴其身三十有二，言辭柔和清淨無垢，音聲雅妙過踰梵天，今坐樹下當共供養。其忍辱力，釋梵知之忽然安隱，悉斷一切塵勞結縛，若有聞者，致甘露跡成緣覺業；若逮佛道，普世界眾生皆來供養。
187：即說偈言：
1)無量百千劫，具慈悲喜捨，禪定智慧通，於今證涅槃。
2)若欲遠三惡，及離於八難，受天妙樂報，乃至得涅槃。
3)應持上供具，供養於菩薩，六年修苦行，欲詣菩提場。
4)三千世界主，釋梵及日月，一切無與等，見者咸歡悅。
5)降伏諸魔軍，必當成正覺，身相三十二，最勝自莊嚴，
6)梵音甚清徹，心淨離諸過。或有人樂欲，上生於梵世，
7)或有人樂欲，證得聲聞果，或有人樂欲，得成辟支佛，
8)或有人樂欲，當獲無上果，如是諸人等，應供養導師。
Then at that point the all-powerful Brahmā spoke these verses:
1)“He, by whose merits and glorious splendor the great path can be known— Love, compassion, joy, and equanimity, as well as the absorptions and the types of higher knowledge— Has practiced wholesome conduct for a thousand eons and now sets out for the Bodhi tree.You should make offerings to that sage as he practices to fulfill his aspirations.
 2)“Take refuge in him, and you will not meet or experience the fears of the lower realms or the lack of the freedoms; [276] Instead you will find the happiness of desire-realm gods in the vast abode of Brahmā. He went through hardship for six years, and now he departs for the Bodhi tree. Well done! Let us all venerate this man with joy and devotion!
3)“He is king of the trichiliocosm, the best of masters, the royal master of Dharma; In the cities of Indra, Brahmā, the Sun, and the Moon, there is no equal to him. When he was born, one trillion worlds quaked in six different ways; Today he sets out for the supreme magnificent tree to conquer the armies of Māra.
4)“The crown of his head I cannot see, nor can the others here in the Brahmā realm; His body, bearing the best of the excellent marks, is adorned with the thirty-two.  [F.136.b] His speech is beautiful, sweet, and pleasant to hear, a voice melodious like that of Brahmā; His mind is calm and free from anger. Come, let’s pay him homage!
5)“Intelligent ones who aim to transcend the perpetual bliss in the realms of Indra and Brahmā, Or those who wish to cut the net of the fettering vines of disturbing emotions, Or those wishing to attain immortality without hearing about it from others, which is an auspicious solitary awakening— If anyone desires awakening, he should pay homage, in the three realms, to this guide.
6)“He has renounced the earth with its oceans, along with countless precious objects. He has abandoned palaces with their oval windows and terraces, as well as conveyances, The land adorned with exquisite flowers, with beautiful parks, springs, and ponds. He gave up his limbs, his head, and his eyes, and now he walks to the seat of awakening!”
5.
iti hi bhikṣavastrisāhasramahāsāhasriko mahābrahmā imaṃ trisāhasramahāsāhasraṃ lokadhātuṃ tatkṣaṇaṃ samamadhyatiṣṭhat / pāṇitalajātamapagataśarkarakaṭhallamutsadamaṇimuktivaidūryaśaṅkhaśilāpravālarajatajātarūpyaṃ nīlamṛdukuṇḍalajātapradakṣiṇanandyāvartakācilindikasukhasaṃsparśaiśca tṛṇairimaṃ trisāhasramahāsāhasraṃ lokadhātuṃ saṃchāditamadhyatiṣṭhat / sarve ca tadā mahāsamudrā dharaṇītalasaṃsthitā abhūvan / na ca jalacarāṇāṃ sattvānāṃ kācidviheṭhābhūt / imaṃ caiva lokadhātumalaṃkṛtaṃ dṛṣṭvā ca daśasu dikṣu śakrabrahmalokapālairbodhisattvasya pūjākarmaṇe buddhakṣetraśatasahasrāṇi samalaṃkṛtānyabhūvan / bodhisattvaiśca divyamānuṣyakātikrāntaiḥ pūjāvyūhairdaśasu dikṣvaprameyāṇi buddhakṣetrāṇi pratimaṇḍitānyabhūvan (Vaidya 202) bodhisattvasya pūjākarmaṇe / sarvāṇi ca tāni buddhakṣetrāṇyekamiva buddhakṣetraṃ saṃdṛśyante sma, nānāvyūhālaṃkārālaṃkṛtāni ca / na ca bhūyo lokāntarikā na ca kālaparvatā na ca cakravālamahācakravālāḥ prajñāyante sma / sarvāṇi ca tāni buddhakṣetrāṇi bodhisattvasyābhayā sphuṭāni saṃdṛśyante sma /
186：佛告比丘：有一梵天名曰三千建立，覩此三千大千佛國，平等如掌悉令照明，化於此地生軟青草，在其左右猶如天衣，如是草比遍大千佛國，而於眾生無所妨害，莊嚴此國。東方釋梵及四天王，諸菩薩眾不可稱計，諸佛國土諸菩薩眾，皆來供養。南西北方四維上下諸佛國土無央數眾，釋梵四王莊嚴供具，皆來貢上。一一佛土若干莊嚴，鐵圍、大鐵圍一切諸山，是諸佛國忽然不現，悉不知處，唯覩一切諸菩薩身普周佛土，
187：佛告諸比丘：1)時大梵天王為供養菩薩故，以神通力令三千大千世界皆悉清淨，除諸砂鹵瓦礫荊棘，地平如掌無有丘墟，以金銀琉璃、硨磲馬碯、珊瑚虎魄、真珠等寶而嚴飾之。2)又遍三千大千世界生諸瑞草，青綠右旋柔軟可愛如迦陵陀衣，又諸巨海變為平地，亦不嬈彼魚鼈黿鼉水性之屬，所有十方剎土梵王、帝釋、護世四王，咸見此間三千大千世界如是嚴淨，各於本土皆悉莊嚴遙申供養。3)又十方無邊剎土一切菩薩為供養故，以超過人天殊勝供具，各於本國而申供養，皆見無邊世界如一佛土，諸須彌山、鐵圍山間幽冥之處，日月威光所不能及，咸見菩薩光明普照。
Monks, the great Brahmā, who presides over the trichiliocosm, then made, in a single moment, all the worlds in the great trichiliocosm the same. The world had now become smooth, like the palm of a hand. There was no longer any gravel or rocks, and instead the world was filled with jewels, pearls, cat’s-eye gems, conch shells, crystals, corals, gold, and silver. He covered this entire world of the great trichiliocosm in soft green grass, curled to the right in the pattern of a swastika, soft as the finest cloth, and pleasant to the touch. [277] At that moment all the great oceans had also become as peaceful as dry land, and all the beings who live in the waters had become free from any harm. When all the worldly guardians in the ten directions, such as Indra and Brahmā, saw how beautiful the world had become, they decided to venerate the Bodhisattva by adorning a hundred thousand buddha realms in the same way.
All other bodhisattvas who are beyond the world of humans and gods also wished to venerate the Bodhisattva, and therefore they adorned the limitless buddha realms in the ten directions with an array of offerings. All these buddha realms, even though they were adorned in different ways, now appeared as one single buddha realm. All the space between the worlds had disappeared, [F.137.a] as had the encircling black mountains and the smaller and greater perimeter walls. All these buddha realms could be seen permeated with the light streaming from the Bodhisattva.
6.
ṣoḍaśa ca bodhimaṇḍaparipālikā devaputrāḥ / tadyathā - utkhalī ca nāma devaputraḥ sūtkhalī ca nāma prajāpatiśca śūrabalaśca keyūrabalaśca supratisthitaśca mahiṃdharaśca avabhāsakaraśca vimalaśca dharmeśvaraśca dharmaketuśca siddhapātraśca apratihatanetraśca mahāvyūhaśca śīlaviśuddhanetraśca padmaprabhaśca / itīme ṣoḍaśa bodhimaṇḍapratipālakā devaputrāḥ sarve 'vaivartyakṣāntipratilabdhāste bodhisattvasya pūjārthaṃ bodhimaṇḍaṃ maṇḍayanti sma / samantādaśītiyojanāni saptabhī ratnavedikābhiḥ parivṛtaṃ saptabhistālapaṅktibhiḥ saptabhī ratnakiṅkiṇījālaiḥ saptabhī ratnasūtraiḥ parivṛtam, saptaratnapratyuptaiśca jāmbūnadasuvarṇapaṭaiḥ suvarṇasūtrairjāmbūnadasuvarṇapadmaiścāvakīrṇaṃ sāravaragandhanirdhūpitaṃ ratnajālasaṃchannam / ye ca daśasu dikṣu nānālokadhātuṣu vividhā vṛkṣāḥ santyabhijātā abhipūjitā divyamānuṣyakāste 'pi sarve tatra bodhimaṇḍe saṃdṛśyante sma / yāśca daśasu dikṣu nānāprakārā jalasthalajāḥ puṣpajātayastā api sarvāstatra bodhimaṇḍe saṃdṛśyante sma / ye 'pi ca daśasu dikṣu nānālokadhātuṣu bodhisattvā bodhimaṇḍālaṃkurvantyapramāṇapuṇyajñānasaṃbhāravyūhaiste 'pi tatra bodhimaṇḍe saṃdṛśyante sma //
186：諸天子等又有十六人侍從菩薩。其名曰：轉進菩薩，無進菩薩，施與菩薩，愛敬菩薩，勇力菩薩，髮猛菩薩，善住菩薩，總持菩薩，照曜菩薩，華鬘菩薩，法英菩薩，吉恐菩薩，不害眼菩薩，大淨菩薩，淨嚴菩薩，戒淨菩薩，眷屬圍遶，是諸天子等，悉不退轉逮得法忍，供養菩薩莊嚴道場，平治其地三千二百里，周匝圍遶有好七重欄楯，七重行樹，七重交露縵縵，七重寶樓，皆悉紫金諸雜挍飾。若干種品諸寶蓮華自然化生，燒眾名香；上虛空中立一寶蓋，覆於十方諸佛國土，生諸寶樹，諸天人民，其樹華果悉現道場；其十方界水陸眾華，悉現道場。十方佛國菩薩道場，所可莊嚴不可限量。功德聖慧清淨之業，亦現道場。
187：1)有十六天子，守護此菩提之場，是諸天子皆證無生法忍及得阿惟越致，其名曰：轉進天子，無勝天子，施與天子，愛敬天子，勇力天子，善住天子，持地天子，作光天子，無垢天子，法自在天子，法幢天子，所行吉祥天子，無障礙天子，大莊嚴天子，清淨戒香天子，蓮花光明天子。2)如是等天子，各化四万八十由旬，廣設無量寶莊嚴具，其地四邊皆有七重寶路，一一寶路皆悉行列寶多羅樹，一一樹間金繩交絡，垂諸寶鈴覆以寶網。閻浮檀金以為蓮花遍滿於地，一一花上各以七寶而嚴飾之。3)復燒種種上妙天香，十方世界人天之中，所有妙樹悉於中現；又十方世界一切水陸勝妙香花悉於中現。4)又十方世界諸佛菩薩，各於本土現無量資糧廣博嚴飾福德智慧菩提道場，如是種種事業皆悉現於此道場中。
At the seat of awakening, there were sixteen divine sons who guarded the place. Their names were Utkhalin, Sūtkhalin, Prajāpati, Śūrabhala, Keyūrabala, Supratiṣṭhita, Mahindhara, Avabhāsakara, Vimala, Dharmeśvara, Dharmaketu, Siddhapātra, Apratihatanetra, Mahāvyūha, Śilaviśuddhanetra, and Padmaprabha. It was these sixteen divine sons, all of whom had attained irreversible patience, who guarded the seat of awakening.  As a way to venerate the Bodhisattva, they had adorned the seat of awakening. At a distance of eighty leagues, they had encircled the place with railings, built in seven rows. Palm trees were also placed in seven circles, and a sevenfold lattice with bells of precious stones enfolded it. All of this was surrounded with seven threads made of precious materials.
The seat of awakening was covered with cloth made of gold from the Jambū River, a cloth studded with seven precious gems and woven with a golden thread. It was bestrewn with lotuses of gold from the Jambū River, scented with aromatic essences, and covered by a jewel canopy. All the beautiful and excellent trees that grow and are venerated in all the different worlds in the ten directions, including the worlds of gods and humans, now manifested at the seat of awakening. [278] Likewise all the different species of flowers that grow in water as well as on land manifested there at the seat of awakening. Moreover, the bodhisattvas in all the various worlds in the ten directions now became visible at the seat of awakening, adorning the place with their immeasurable accumulations of merit and wisdom. [F.137.b]
7.
iti hi bhikṣavo bodhimaṇḍaparipālakairdevaputraistādṛśā vyūhā bodhimaṇḍe abhinirmitā abhūvan, yān dṛṣṭvā devanāgayakṣagandharvāsurāḥ svabhavanāni śmaśānasaṃjñāmutpādayāmāsuḥ / tāṃśca vyūhān dṛṣṭvātyarthaṃ citrīkāramutpādayāmāsuḥ / evamudānaṃ codānayāmāsuḥ - sādhvaho 'cintyaḥ puṇyavipākaniṣyanda iti / catvāraśca bodhivṛkṣadevatāḥ / tadyathā - veṇuśca valguśca sumanaśca ojāpatiśca / ete catvāro bodhivṛkṣadevatā bodhisattvasya pūjārthaṃ bodhivṛkṣaṃ māpayanti sma mūlasaṃpannaṃ skandhasaṃpannaṃ śākhāpatrapuṣpaphalasaṃpannaṃ ārohapariṇāhasaṃpannaṃ prāsādikaṃ darśanīyaṃ vistīrṇamaśītistālānuccaistvena tadanurūpeṇa pariṇāhena citraṃ darśanīyaṃ manoramaṃ saptabhī ratnavedikābhiḥ parivṛtaṃ saptabhī ratnatālapaṅktibhiḥ saptabhī ratnakiṅkiṇījālaiḥ saptabhī ratnasūtraiḥ samantādanuparivṛtairanuparikṣiptaṃ pārijātakakovidāraprakāśamatṛptacakṣurdarśanam / sa ca pṛthivīpradeśastrisāhasramahāsāhasralokadhātuvajreṇābhidṛḍhaḥ sāro 'bhedyavajramayaḥ saṃsthito 'bhūt yatra bodhisattvo niṣaṇṇo 'bhūdbodhimabhisaṃboddhukāmaḥ //
186：佛樹如是，諸天子等眷屬圍遶，莊嚴佛樹極令清淨。一切諸天龍鬼神乾沓和，所可莊嚴宮殿室宅，若干品妙悉遙目覩，咸共歎曰：善哉，善哉！功德福報應不可思議。彼佛樹神有四天俱嚴治道樹，一、名足跡，二、名邊豆，三、名善意，四、名布精，莊嚴佛樹供養菩薩。其樹根莖枝節諸葉華實，皆悉茂盛圍遶佛樹，廣長極妙高八十里，巍巍無量欄楯樹木，交露眾帳亦各七重，七寶合成周匝圍繞，猶如忉利晝度之樹，若有見者而無厭極。三千國土，國土堅彊猶如金剛不可毀壞，自然現彼菩薩坐樹當成佛道。
187：佛告諸比丘：1)十六天子見如是等神通瑞相，種種莊嚴，踊躍歡喜，天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽等，見此道場歎未曾有，各想自宮猶如塜墓，皆有無量讚述功德。2)復有四護菩提樹神：一名毘留薄瞿、二名蘇摩那、三名烏珠鉢底、四名帝珠，各以神力變菩提樹，高廣嚴好各長八十多羅之樹，根莖枝葉花果茂盛，端正可愛莊嚴無比見者歡喜，踰於帝釋歡喜園中波利質多羅樹、拘鞞羅樹。菩薩所坐成菩提處，則三千大千世界之中心也，此樹下地純以金剛所成不可沮壞。
In this way the divine sons who guarded the seat of awakening magically manifested such displays at that place. They were so magnificent that when the gods, nāgas, yakṣas, gandharvas, and demigods witnessed them, they began to conceive of their own abodes as nothing more than charnel grounds. As they saw the displays, they felt great respect and exclaimed with joy: “How great! What an inconceivable manifestation of meritorious ripening this is!”
At the Bodhi tree itself there were four deities: Veṇu, Valgu, Sumanas, and Ojopati. These four deities of the Bodhi tree also wished to venerate the Bodhisattva, and therefore they modeled the Bodhi tree to give it a perfect root, trunk, branches, leaves, flowers, and fruits, as well as a perfect height and circumference. It was beautiful, nice to behold, wide, and, with its height of eighty palm trees and a corresponding circumference, very imposing. This was indeed a magnificent and beautiful tree. It was encircled by jewel platforms that were built in seven rows. Jewel palm trees were also placed around it in seven circles, and a sevenfold lattice with bells of precious stones enfolded it. All of this was surrounded with seven threads made of precious materials that formed the outer ring.
Like the coral tree or the kovidāra tree, this was a tree that one could never tire of beholding. This place, where the Bodhisattva was to take his seat with the intention of attaining full and complete awakening, had become the essence of indestructible diamond, harder than any diamond in the great trichiliocosm.
8.
iti hi bhikṣavo bodhisattvena bodhimaṇḍamupasaṃkramatā tathārūpā kāyātprabhā muktābhūt, yayā prabhayā sarve 'pāyāḥ śāntā abhūvan / sarvāṇyakṣaṇāni pithitānyabhūvan / sarvadurgativedanāścopaśoṣitā anubhavan / ye ca sattvā vikalendriyā abhūvan, te sarve paripūrṇendriyatāmanuprāpnuvan / vyādhitāśca vyādhibhyo vyamucyanta / bhayārditāścāśvāsaprāptā abhūvan / bandhanabaddhāśca bandhanebhyo vyamucyanta / daridrāśca sattvā bhogavanto 'bhūvan / kleśasaṃtaptāśca niṣparidāhā abhūvan / (Vaidya 203) bubhukṣitāśca sattvāḥ pūrṇodarā abhūvan / pipāsitāśca tṛṣāpagatā abhūvan / gurviṇyaśca sukhena prasūyante sma / jīrṇadurbalāśca balasaṃpannā abhūvan / na ca kasyacitsattvasya tasmin samaye rāgo bādhate dveṣo va moho vā krodho vā lobho vā khilo vā vyāpādo vā īrṣyā vā mātsaryo vā / na kaścitsattvastasmin samaye mriyate sma, na cyavate sma, nopapadyate sma / sarvasattvāśca tasmin samaye maitracittā hitacittāḥ parasparaṃ mātāpitṛsaṃjñino 'bhūvan //
186：佛言比丘：是菩薩身演大光明，普塞惡趣，滅除八難，病者得愈，恐怖得安，繫縛得解，聾盲瘖痾皆悉解脫，貧者大富，塵勞熱者悉彼療治，飢渴飽滿，懷姙得產，老耄強健；當爾之時，悉無欲縛，無婬怒癡，不想患厭，無有諍訟。當爾之時，一切眾生相視如父如母如子如身，皆懷慈心。
187：佛告諸比丘：菩薩欲往菩提樹時，放大光明遍照無邊無量世界，地獄眾生皆得離苦，餓鬼眾生皆得飽滿，畜生眾生慈心相向，諸根不具眾生皆得具足，病苦眾生皆得痊愈，怖畏眾生皆得安樂，獄囚眾生皆得釋然，貧窮眾生皆得財寶，煩惱眾生皆得解脫，飢渴眾生皆得飲食，懷孕眾生皆得免難，羸瘦眾生皆得充健。而於此時，無一眾生為貪恚癡之所逼惱，人天不死亦不受胎。是時一切眾生更相慈慜生利益心，如父如母如姊如妹如兄如弟。
Monks, as the Bodhisattva was walking toward the seat of awakening, rays of light streamed forth from his body. The light pacified all the lower realms and caused all unfortunate states to cease. All the painful feelings of beings in the lower realms came to a halt. [F.138.a] [279] All beings with impaired faculties now recovered their senses. Anyone who suffered from disease was healed. Anyone feeling discomfort attained happiness. All who were struck with fear found release. Anyone living in bondage was freed from his or her ties. Anyone suffering from poverty discovered wealth. All the people tormented by disturbing emotions found release from their anguish. Those who were starving had their stomachs filled. All the ones who were parched were relieved of their thirst. Pregnant women gave birth easily. Those who were old and weak gained perfect strength.
At that moment all sentient beings were relieved of the harms inflicted by attachment, anger, ignorance, wrath, greed, cruelty, ill will, envy, and jealousy. At that moment no one experienced dying, moving to the next life, and taking birth. At that moment everyone engendered love, altruism, and a feeling that all beings are each other’s mothers and fathers.
9.
tatredamucyate -
yāvaccāvīciparyantaṃ narakā ghoradarśanāḥ /
duḥkhaṃ praśāntaṃ sattvānāṃ sukhaṃ vindanti vedanām // Lal_19.7 //
tiryagyoniṣu yāvantaḥ sattvā anyonyaghātakāḥ /
maitracittā hite jātāḥ spṛṣṭā bhābhirmahāmune // Lal_19.8 //
pretalokeṣu yāvantaḥ pretāḥ kṣuttarṣapīḍitāḥ /
prāpnuvantyannapānāni bodhisattvasya tejasā // Lal_19.9 //
akṣaṇāḥ pithitāḥ sarve durgatiścopaśoṣitā /
sukhitāḥ sarvasattvāśca divyasaukhyasamarpitāḥ // Lal_19.10 //
cakṣuśrotravihīnāśca ye cānye vikalendriyāḥ /
sarvendriyaiḥ susaṃpūrṇā jātāḥ sarvāṅgaśobhanāḥ // Lal_19.11 //
rāgadveṣādibhiḥ kleśaiḥ sattvā bādhyanta ye sadā /
śāntakleśāstadā sarve jātāḥ sukhasamarpitāḥ // Lal_19.12 //
unmattāḥ smṛtimantaśca daridrā dhaninastathā /
vyādhitā roganirmuktā muktā bandhanabaddhakāḥ // Lal_19.13 //
na khilaṃ na ca mātsaryaṃ vyāpādo na ca vigrahaḥ /
anyonyaṃ saṃprakurvanti maitracittāḥ sthitāstadā // Lal_19.14 //
mātuḥ pituścaikaputre yathā prema pravartate /
tathānyonyena sattvānāṃ putraprema tadābhavat // Lal_19.15 //
bodhisattvaprabhājālaiḥ sphuṭāḥ kṣetrā hyacintiyāḥ /
gaṅgāvālikasaṃkhyātāḥ samantādvai diśo daśaḥ // Lal_19.16 //
186：於是頌曰：
1)其至無擇界，現於地獄中；諸有苦惱者，咸得入安隱。
2)畜生自然和，各各相愛念；皆共懷慈心，逮得無所畏。
3)至於餓鬼處，諸飢渴窮厄；皆獲得食飲，因菩薩威神。
4)八難皆閉塞，消滅諸惡趣；眾生悉安隱，快樂如天上。
5)諸有聾盲者，眾根不具足；應時悉視聽，其身皆備悉。
6)婬怒癡塵勞，眾生被熱惱；諸塵得休息，皆悉念正真。
7)貧者得財富，皆得生天上；病者悉除愈，繫縛得解脫。
8)無厭及瞋恚，無有諍訟者；爾時咸相敬，皆共起慈心。
9)如父母一子，展轉相愛念；眾生等如是，相愛如父子。
10)時菩薩光明，普照曜佛土；猶如江河沙，普遍四方界。

187：爾時世尊欲重宣此義，而說偈言：
1)地獄痛苦逼，一切皆休息，畜生相食噉，各各起慈心。
2)八難皆閉塞，三惡悉空靜，光明所照處，咸受微妙樂。
3)眼耳鼻舌等，諸根不完具，皆悉得具足。煩惱所擾者，
4)便得大安樂。狂亂得正念，貧賤得富貴，病苦得痊除，
5)禁囚得解脫。一切無忿競，展轉起慈心，如父母愛子。
6)菩薩光明網，遍滿於十方，普照恒沙界，暎蔽無邊土。
This can also be expressed in verse:
1)All the way to the hell of Ultimate Torment, The hell beings presented a horrible sight. These beings had their suffering pacified And experienced feelings of happiness.
2)The beings born as animals, Which harm each other in countless ways, Were touched by the light of the Lord, And, for their good, gave rise to a loving mind.
3)Spirits, as many as there are in the world, Pained by hunger and thirst, Discovered food and drink Through the power of the Bodhisattva.
4)All unfortunate states came to a halt, And the lower realms dried out. All beings gained happiness And were fulfilled with divine pleasure.
5)Those without eyes and ears, And all others with impaired faculties, Regained their full senses And obtained beautiful limbs. [280]
6)Attachment and anger And other disturbing emotions that harm beings— In that moment all these disturbing emotions were pacified, And beings were filled with happiness. [F.138.b]
7)The ones who had lost their minds regained their composure; Those living in poverty found wealth. Those stricken with sickness were healed; Those who were bound were freed.
8)There was no miserliness nor animosity, No ill will or strife. All beings interacted in harmony,  Their minds full of loving kindness.
9)Just as a father and mother Cherish their only child, At that moment all beings felt Parental love for each other.
10)The web of the Bodhisattva’s light rays Streamed out all around in the ten directions And illuminated an inconceivable number of realms, As numerous as grains of sand in the Ganges.
10.
na bhūyaścakravālāśca dṛśyante kālaparvatāḥ /
sarve te vipulāḥ kṣetrāḥ dṛśyantyekaṃ yathā tathā // Lal_19.17 //
pāṇitalaprakāśāśca dṛśyante sarvaratnikāḥ /
bodhisattvasya pūjārthaṃ sarvakṣetrā alaṃkṛtāḥ // Lal_19.18 //
(Vaidya 204) devāśca ṣoḍaśa tathā bodhimaṇḍopacārakāḥ /
alaṃcakrurbodhimaṇḍaṃ aśītiryojanāvṛtam // Lal_19.19 //
ye ca kecinmahāvyūhāḥ kṣetrakoṭīṣvanantakāḥ /
te sarve tatra dṛśyante bodhisattvasya tejasā // Lal_19.20 //
devā nāgāstathā yakṣāḥ kinnarāśca mahoragāḥ /
svāni svāni vimānāni śmaśānānīva menire // Lal_19.21 //
tān vyūhān saṃnirīkṣyeha vismitāḥ suramānuṣāḥ /
sādhuḥ puṇyasya nisyandaḥ saṃpadyasyeyamīdṛśī // Lal_19.22 //
karoti naiva codyogaṃ kāyavāṅbhanasā tathā /
sarvārthāścāsya sidhyanti ye 'bhipretā manorathāḥ // Lal_19.23 //
abhiprāyā yathānyeṣāṃ pūritāścaratā purā /
vipākāḥ karmaṇastasya saṃpadyāteyamīdṛśī // Lal_19.24 //
alaṃkṛto bodhimaṇḍaścaturbhirbodhidevataiḥ /
pārijāto divi yathā tasmādapi viśiṣyate // Lal_19.25 //
guṇāḥ śakyā na te vācā sarve saṃparikīrtitum /
ye vyūhā bodhimaṇḍasya devatairabhisaṃskṛtāḥ // Lal_19.26 //
186：
11)不礙諸鐵圍，通過諸黑山；一切諸佛國，悉現如一土。
12)見羅列諸寶，平正如手掌；莊嚴諸佛土，以供養菩薩。
13)十六諸天子，圍遶佛道樹；莊嚴其道場，三千二百里。
14)諸所可莊嚴，不思議億國；菩薩威神故，皆現彼佛樹。
15)諸天龍鬼神，真陀摩休勒；各各起宮殿，遙望悉見之。
16)以見此清淨，諸天人欣喜；善哉福之報，所作今悉見。
17)眾口意所行，所可修平等；諸利義悉吉，心所願輙得。
18)如宿世所行，所願悉具足；諸所罪福報，所獲亦如是。
19)莊嚴殊道場，四天子交飾；猶如晝度樹，佛昇忉利天。
20)因緣不自在，悉說諸功勳；菩薩清淨業，如本所作行。
187：
7)鐵圍大鐵圍，及餘諸山等，
皆悉不復現，變為一佛剎。
8)以眾寶所成，嚴飾甚微妙，
由光照燭故，一切如觀掌。
9)如是等莊嚴，為供養菩薩。
護菩提場神，有十六天子，
10)面八十由旬，現種種嚴飾。
菩薩大威力，面八十由旬，
11)亦現無邊剎，各各皆嚴淨。
天龍八部眾，覩如是事已，
12)還自思本宮，而生塜墓想，
咸起奇特心，頌歎諸功德：    
13)善哉福難思，乃感如斯果，
匪唯身語意，起如是莊嚴。
14)以本願力故，一切皆成就，
隨諸眾生業，皆悉得滿足。
15)四護菩提神，嚴飾菩提樹，
勝過歡喜園，帝釋殊妙林。
16)此神所嚴飾，端正甚可愛，
一切天人等，稱讚無窮已。
11)The Black Mountains And the surrounding perimeter walls disappeared. All the vast worlds Now appeared as one.
12)They could be seen as clearly as the palm of a hand, Composed of all kinds of jewels. In order to venerate the Bodhisattva, All realms were well adorned.
13)The attendants at the seat of awakening Were a group of sixteen gods. Up to a distance of eighty leagues, They adorned the seat of awakening.
14)All great displays In all the limitless millions of realms Now manifested at this place By the power of the Bodhisattva.
15)The gods, nāgas, yakṣas, Kiṃnaras, and mahoragas Now came to think of their celestial palaces As nothing more than charnel grounds.
16)When gods and humans witnessed this display, They were filled with amazement. “How great is this manifestation of merit, Which results in such an auspicious juncture!” [281]
17)Without any effort, Whether physical, verbal, or mental, All the Bodhisattva’s goals, wishes, and intentions Were fully accomplished.
18)Even the wishes of others were fulfilled Through his actions in the past. The ripening of those actions Now produced such perfect results.
19)The four deities at the seat of awakening Adorned the seat of awakening To make it even more supreme Than the heavenly coral trees.
20)The displays at the seat of awakening Were created by these four deities. To describe their qualities in words Would be utterly impossible. [F.139.a]
11.
iti hi bhikṣavastayā bodhisattvasya kāyapramuktayā prabhayā kālikasya nāgarājasya bhavanamavabhāsitamabhūt viśuddhayā vimalayā kāyacittaprahlādaudvilyajananyā sarvakleśāpakarṣiṇyā sarvasattvasukhaprītiprasādaprāmodyajananyā / dṛṣṭvā ca punaḥ kāliko nāgarājastasyāṃ velāyāṃ svasya parivārasya purataḥ sthitvemā gāthā abhāṣat -
krakuchande yatha ābha dṛṣṭa rucirā dṛṣṭā ca kanakāhvaye
yadvatkāśyapi dharmarājamanaghe dṛṣṭā prabhā nirmalā /
niḥsaṃśayaṃ varalakṣaṇo hitakaro utpanna jñānaprabho
yenedaṃ bhavanaṃ virocati hi me svarṇaprabhālaṃkṛtam // Lal_19.27 //
nāsmiṃ candraraviprabhā suvipulā saṃdṛśyate veśmani
no cāgnerna maṇerna vidyudamalā no ca prabhā jyotiṣām /
no vā śakraprabhā na brahmaṇa prabhā no ca prabhā āsurī
ekāntaṃ tamasākulaṃ mama gṛhaṃ prāgduṣkṛtaiḥ karmabhiḥ // Lal_19.28 //
(Vaidya 205) adyedaṃ bhavanaṃ virājati śubhaṃ madhye raviṃdīptivat
cittaṃ prīti janeti kāyu sukhito gātrādbhutā śītalā /
taptā vālika yā śarīri nipatī jātā sa me śītalā
suvyaktaṃ bahukalpakoṭicarito bodhidramaṃ gacchati // Lal_19.29 //
śīghraṃ gṛhṇata nāgapuṣpa rucirā vastrāṃ sugandhāṃ śubhāṃ
muktāhārapinaddhatāṃśca valayāṃścūrṇāni dhūpottamā /
saṃgītiṃ prakṛrudhva vādya vividhā bherīmṛdaṅgaiḥ śubhaiḥ
hantā gacchatha pūjanā hitakaraṃ pūjārha sarve jage // Lal_19.30 //
186：迦林龍品第十六
佛告比丘：菩薩身光照迦林龍王宮，龍蒙佛光身心悅豫，消諸塵勞，普獲安隱，面目欣怡。爾時龍王見斯光明，目即得開，與眷屬前而讚歎曰：我已曾見拘留秦佛，從來久遠，亦見拘那含牟尼佛并及迦葉，光明所照。覩諸法王光明無垢，必當有佛，相好愍哀慧明興世，故照我宮，金色光光不妄晃昱，明踰日月火焰明珠所不能逮，天帝梵光自然遠邊，阿須倫明亦不能及；宮殿常冥今忽大明，覺了離垢身得安隱，心懷踊躍體無眾患，無熱清涼，無數億劫精進不疑。詣道樹下，善哉！共取華香衣服寶瓔珞琦珍，名香搗香箜篌樂器，當往供養，執有功勳。
187：佛告諸比丘：菩薩清淨光明普照世界，滅除一切眾生煩惱，遇斯光者皆生欣喜。此光又照迦利龍王宮，時彼龍王遇斯光明，於龍眾中而說偈言：
1)過去三佛皆已現，智慧光明真金色，
於是還覩無垢光，由斯定有佛興世。    
2)其光清淨踰日月，非螢非燭星電等，
亦非梵釋阿修羅，一切威光所能及。    
3)我以先業行不善，所處宮殿常昏暗，
恒雨熱沙以燒身，自念長時受斯苦。    
4)忽遇光明如日照，身心清涼遍歡喜，
億劫修行眾行者，今時定坐菩提場。    
5)我與汝等諸親眷，衣服香花并伎樂，
及以種種莊嚴具，供養利益世間者。    
Monks, the light that streamed from the body of the Bodhisattva illuminated the abode of Kālika, the king of nāgas. The light was pure and stainless and gave rise to joy as it satisfied the bodies and minds that it touched. It cleared away all disturbing emotions and brought joy, happiness, trust, and supreme enjoyment to all sentient beings. When Kālika, the king of the nāgas, saw how the light illumined his own abode, he spoke these verses in front of his retinue:
1)“I see a light like that of Krakucchanda, or the brightness of Kanakamuni; It is like seeing the stainless and faultless light of Kāśyapa, the Dharma king. Surely a being with supreme features, helpful activity, and wisdom light is here; That is why this abode of mine is bright and adorned with this golden light.
2)“Up to now, our isolated home has been filled with darkness as a result of our previous negative actions; Even the far-reaching rays of the sun and moon do not penetrate this place. The pure light from fire, jewels, lightning, and the stars also do not penetrate this place; Neither do the light rays of Indra, Brahmā, or the demigods shine through. [282]
3)“Yet today this house is bright with a beauty that resembles the sun; Our minds are filled with joy, and our bodies feel at ease and soothed. Even the rain of warm sand falling on my body feels cool. It is clear that the One Who Practiced Good Conduct for Many Millions of Eons is walking toward the Bodhi tree.
4)“Quick, go get beautiful nāga flowers, fine and sweet-smelling cloths, pearl necklaces, Ornaments and bracelets, powders, and our finest incense. Offer him the melodious sounds of song and music, and beat the finest drums; Go now! Make offerings to the benefactor who is worthy of everyone’s respect.”
12.
so 'bhyutthāya ca nāgakanyasahitaścaturo diśaḥ prekṣate
adrākṣīdatha meruparvatanibhaṃ svālaṃkṛtaṃ tejasā /
devairdānavakoṭibhiḥ parivṛtaṃ brahmendrayakṣaistathā
pūjāṃ tasya karonti hṛṣṭamanaso darśenti mārgo hyayam // Lal_19.31 //
saṃhṛṣṭaḥ sa hi nāgarāṭ sumuditaścābhyarcya lokottamaṃ
vanditvā caraṇau ca gauravakṛtastasthau muneragrataḥ /
nāgākanya udagra hṛṣṭamanasaḥ kurvanti pūjāṃ muneḥ
puṣpaṃ gandhavilepanā ca kṣipiṣustūryāṇi nirnādayan // Lal_19.32 //
kṛtvā cāñjali nāgarāṭ sumuditastuṣṭāva tathyairguṇaiḥ
sādhurdarśitu pūrṇacandravadane lokottame nāyake /
yatha me dṛṣṭa nimitta pūrvaṛṣiṇāṃ paśyāmi tāneva te
adya tvaṃ vinihatya mārabalavāniṣṭaṃ padaṃ lapsyase // Lal_19.33 //
yasyārthe damadānasaṃyama pure sarvā ti tyāgī abhūt
yasyārthe damaśīlamaitrakaruṇākṣāntibalaṃ bhāvitam /
yasyārthe damavīryadhyānanirataḥ prajñāpradīpaḥ kṛtaḥ
saiṣā te paripūrṇa sarva praṇidhī adyā jino bheṣyase // Lal_19.34 //
yadvadvṛkṣa sapatrapuṣpa saphalā bodhidrumaṃ saṃnatāḥ
yadvatkumbhasahasra pūrṇasalilā kurvanti prādakṣiṇam /
yadvaccāpsaragaṇāśca saṃpramuditā snigdhaṃ rutaṃ kurvate
haṃsā kroñcagaṇā yathā ca gagane gacchanti līlānvitaṃ
kurvante sumanāḥ pradakṣiṇamṛṣiṃ bhāvi tvamadyārhavān // Lal_19.35 //
(Vaidya 206) yatha vā kāñcanavarṇa ābha rucirā kṣatrāśatā gacchate
śāntāścāpi yathā apāya nikhilā duḥkhairvimuktā prajāḥ /
yadvadvṛṣṭita candrasūryabhavanā vāyurmṛdurvāyate
adyā bheṣyasi sārthavāhu tribhave jātījarāmocako // Lal_19.36 //
186：龍后聞之，歡喜悅豫出觀四方，遙見菩薩如須彌山，威光莊嚴，百千億天而圍繞之，釋梵奉敬心中踊躍，見其塗路。時龍后喜詣度世所，投身作禮叉手前住。於是大悅，供養華香眾雜名香鼓樂，而嗟歎曰：功勳真正，見尊善哉，如月盛滿，化眾度世，覩前至聖所見瑞應，今見亦然等無差別。今必降魔逮得滅度，猶賈脫難，宿曾布施如所願得，逮致忍辱，所求精進，樂於禪思，然智慧燈，本所行願今悉具足，必成最勝。猶如有樹華實茂盛，致佛滅度，如千泉源汲水無盡。其心歡悅，普悉興雲而雨遍至虛空：今必成道，體紫金色光周遍佛土，一切惡趣悉致弘要。
187：佛告諸比丘：龍王爾時與其眷屬，歡喜踊躍瞻顧四方，乃見菩薩身相巍巍如須彌山，梵釋四王、龍神八部，皆悉圍遶心大歡喜，頭面禮足恭敬尊重，即以種種香花衣服瓔珞，作眾伎樂供養菩薩，合掌曲躬以偈讚曰：
6)面淨如滿月，世間大導師，我昔值諸佛，瑞相皆如是，
7)今尊破魔已，行當證菩提。曾於過去劫，廣修內外施，
8)持戒及忍辱，精進禪智慧，方便大慈悲，願力喜捨等，
9)以是諸功德，當得成佛道，一切諸叢林，低枝禮佛樹，
10)有千吉祥瓶，圍遶在虛空，眾鳥吐和音，翻翔競隨逐    
11)身色真金光，遍照於十方，惡趣停苦惱，世間蒙快樂。
尊今於三界，定為大導師。
5)Kālika then stood up and, with the nāga daughters, looked in the four directions; He saw the Bodhisattva, shining with splendor like the central mountain. He was surrounded by millions of gods, demigods, Brahmā, Indra, and the yakṣas; Joyfully they venerated him and showed him the way. [F.139.b]
6)The king of the nāgas became overjoyed and respectfully made offerings to the Supreme One in the world; With devotion he prostrated at the Sage’s feet and stood in front of him. The nāga daughters also joyfully and respectfully venerated the Sage; They scattered flowers, incense, and perfumes, and played music.
7)Overjoyed with the Lord’s perfect qualities, the king of the nāgas joined his palms. “Guide! The best in the world! Wonderful to see your face, like the full moon! As I saw the omens foretelling the previous sages, I see the very same signs in you. Today you will conquer Māra’s army and attain your desired state.
8)“This is why in the past you practiced discipline, generosity, and restraint, and gave up all possessions; This is why you cultivated discipline, ethical conduct, love, compassion, and the power of forbearance. [283] This is why you were diligent, steadfast, delighting in concentration, and letting your insight blaze; Today all your aspirations will be fulfilled and you shall become victorious.
9)“Since other trees with their leaves, flowers, and fruits bow to the Bodhi tree, Since a thousand vases filled with water circumambulate you, Since hosts of apsaras, overjoyed, make affectionate sounds, Since flocks of swans and cranes playfully take to the sky And joyfully circle clockwise above the Sage, today you will become a worthy one.
10)“Since hundreds of buddha realms are filled with beautiful golden light, Since the lower realms in their entirety come to a halt and the suffering of beings ceases, Since showers fall in the abodes of the sun and the moon, and a soft breeze blows, Today you will become a leader who delivers beings from birth and old age in the three realms.
12.
yadvatkāmaratī vihāya ca surāstvatpūjane 'bhyāgatāḥ
brahmā brahmapurohitāśca amarā utsṛjya dhyānaṃ sukham /
ye kecittribhave tathaiva ca pure sarve ihābhyāgatāḥ
adyā bheṣyasi vaidyarāju tribhave jāṭījaramocako // Lal_19.37 //
mārgaścāpi yathā viśodhitu surairyenādya tvaṃ gacchase
etenāgatu krakucchandu bhagavān kanakāhvayaḥ kāśyapaḥ /
yatha vā padma viśuddha nirmala śubhā bhittvā mahīmudgatāḥ
yasmiṃ nikṣipase kramānatibalāṃ bhāvi tvamadyārhavān // Lal_19.38 //
mārāḥ koṭisahasra nekanayutā gaṅgā yathā vālikāḥ
te tubhyaṃ na samartha bodhiviṭapāccāletu kampetu vā /
yajñā naikavidhāḥ sahasranayutā gaṅgā yathā vālikāḥ
yaṣṭāste caratā hitāya jagatasteneha vibhrājase // Lal_19.39 //
nakṣatrā saśaśī satārakaravī bhūmau patedambarāt
svasthānācca calenmahāgirivaraḥ śuṣyedatho sāgaraḥ /
caturo dhātava kaści vijñapuruṣo darśeya ekaikaśaḥ
naiva tvaṃ drumarājamūlupagato aprāpya bodhyutthihet // Lal_19.40 //
lābhā mahya sulabdha vṛddhi vipulā dṛṣṭo 'si yatsārathe
pūjā caiva kṛtā guṇāśca kathitā bodhāya cotsāhitaḥ /
sarvā nāgavadhū ahaṃ ca sasutā mucyemito yonitaḥ
tvaṃ yāsī yatha mattavāraṇagate gacchema evaṃ vayam // Lal_19.41 //
iti //
186：其三千國諸豪尊位，令三世醫必當詣佛，燿於天下猶安明山不可傾動，如明智人覩四大海尚可枯竭，詣樹王下無能蔽障不成佛道。
187：13)梵王及帝釋，欲色諸天子，咸捨微妙樂，皆來申供養，
尊今於世間，必為大醫王。
14)凡是所遊踐，蓮華隨步起，尊今於世間，必為應供者。
15)導師坐道場，無量拘胝數，一切魔軍眾，皆當自摧伏。
16)日月可墮落，須彌可崩壞，若未得菩提，終不可移動。
17)願我與眷屬，得捨此龍身，功德自莊嚴，當往菩提座。
11)“Since the gods give up their delight in pleasure and come to venerate you, Since Brahmā and the gods of the Brahmapurohita class abandon the bliss of concentration, And likewise all the others in the three realms arrive here, Today you will become the king of physicians who delivers beings from birth and old age in the three realms. [F.140.a]
12)“Since the path that you walk on today has been swept by the gods, A path that the lords Krakucchanda, Kanakamuni, and Kāśyapa also traversed,  Since in your footsteps stainless and perfect lotuses spring forth, breaking out of the earth, Onto which you tread with powerful steps, today you will become a worthy one.
13)“Trillions of demons, as many as there are grains of sand in the Ganges, Are unable to move you from under the branches of the Bodhi tree, or to shake you. You have made billions of offerings, as many as there are grains of sand in the Ganges, [284] Always acting for the benefit of the world—this is why you shine here today.
14)“The planets, the moon, the stars, and the sun may fall from the sky to the ground, The mightiest mountains may move from their places, and oceans may dry up, Some learned person might magically display each of the four elements, Yet it is impossible that you would go to the king of trees and rise before attaining awakening.
15)“Guide, in seeing you I have fortuitously obtained great prosperity; I have made offerings to you, spoken of your qualities, and strived for awakening. May I and all my nāga wives and children become free from this existence. Your gait is like the walk of an elephant in rut—may we walk like you!”
13.
iti hi bhikṣavaḥ kālikasya nāgarājasyāgramahiṣī suvarṇaprabhāsā nāma, sā saṃbahulābhirnāgakanyābhiḥ parivṛtā puraskṛtā nānāratnachatraparigṛhītābhiḥ nānādūṣyaparigṛhītābhirnānāmuktāhāraparigṛhītābhiḥ nānāmaṇiratnaparigṛhītābhiḥ divyamānuṣyakamālyavilepanaguṇṭhaparigṛhītābhiḥ nānāgandhaghaṭikāparigṛhītābhiḥ nānātūryasaṃgītisaṃpravāditairnānāratnapuṣpavarṣairbodhisattvaṃ gacchantamabhyavakiranti sma //
(Vaidya 207) ābhiśca gāthābhistuṣṭuvuḥ -
abhrāntā atrastā abhīrū achambhī alīnā adīnā prahṛṣṭā dudharṣā /
araktā aduṣṭā amūḍhā alubdhā viraktā vimuktā namaste maharṣe // Lal_19.42 //
bhiṣaṅkā viśalyā vineyā vineṣī suvaidyā jagasyā dukhebhyaḥ pramocī /
alenā atrāṇā ahīnā viditvā bhavā lenu trāṇo trilokesmi jātaḥ // Lal_19.43 //
prasannā prahṛṣṭā yathā devasaṃghāḥ pravarṣī nabhasthā mahatpuṣpavarṣam /
mahācailakṣepaṃ karontī yatheme jino bheṣyase 'dyā kuruṣva praharṣam // Lal_19.44 //
upehi drumendraṃ niṣīdā achambhī jinā mārasenāṃ dhuna kleśajālam /
vibuddhya praśāntāṃ varāmagrabodhiṃ yathā paurvakaistairvibuddhā jinendraiḥ // Lal_19.45 //
tvayā yasya arthe bahūkalpakoṭyaḥ kṛtā duṣkarāṇī jaganmocanārtham /
prapūrṇā ti āśā ayaṃ prāptu kālo upehi drumendraṃ spṛśasvāgrabodhim // Lal_19.46 //
iti //
186：
187：說是偈已，其龍王妃名曰金光，與無量龍女恭敬圍遶，持眾寶蓋衣服瓔珞人天妙花，復持寶器盛眾名香，奏諸伎樂說是妙偈，讚菩薩曰：
1)能斷貪瞋癡，世間諸過患，渡生死海者，故我今頂禮。
2)尊為大醫王，善拔煩惱箭，眾生未調伏，而當調伏之。
3)眾生處世間，恒為煩惱覆，尊當以慧日，照之令得除。
4)世間無依怙，今當得依怙，而於虛空中，雨種種衣食。
5)諸天龍神等，皆生歡喜心，辯才大導師，願速坐道場。
6)降伏眾魔怨，當成無上道，似昔諸如來，所證菩提法。
7)無量劫修習，利益諸群生，願速坐道場，證無上菩提。
Monks, at this point Suvarṇaprabhāsā, the chief queen of Kālika the nāga king, came to see the Bodhisattva. She was surrounded and escorted by many nāga girls, who were holding various types of cloth, parasols made of assorted jewels, different pearl necklaces, a variety of precious jewels, an array of garlands, a myriad of unguents and powders made by gods and humans, and containers with diverse perfumes. The nāga girls attended to the Bodhisattva while they sang melodious songs accompanied by music. In this way, as the Bodhisattva proceeded on his way, they besprinkled him with showers of flowers made of various jewels and praised him with these verses:
1)“You are unerring, fearless, confident, and brave; [F.140.b] You are not depressed, but intrepid, joyous, and hard to dominate. You are not attached, not angry, not deluded, and without desire; You are dispassionate and liberated. Homage to you, O Great Sage! [285]
2)“You are a physician who removes pain, and a guide for those who need guidance; You are the supreme physician who liberates beings from suffering. Considering those without refuge or protection, You have manifested as a home and a refuge in this threefold world.
3)“Since the congregation of gods is pleased and joyful, They cause a great rain of flowers to fall from the sky. Since they toss down plenty of the finest cloth, You will become victorious today. So be joyful!
4)“Approach the lord of trees and sit there without fear! Conquer Māra’s army and become free from the web of disturbing emotions! Just as the victorious lords of the past attained awakening, So you will also attain supreme, sacred, and peaceful awakening!
5)“For many millions of eons you have aimed for this; For the sake of liberating beings you have gone through hardship. Now the time has come for your wishes to be fulfilled; So go to the lord of trees and connect with supreme awakening.”
14.
atha khalu bhikṣavo bodhisattvasyaitadabhavat - kutra niṣaṇṇaistaiḥ pūrvakaistathāgatairanuttarā samyaksaṃbodhirabhisaṃbuddhā iti /
tato 'syaitadabhūt - tṛṇasaṃstare niṣaṇṇairiti //
atha khalvantarīkṣagatāni śuddhāvāsakāyikadevaśatasahasrāṇi bodhisattvasya cetobhireva cetaḥparivitarkamājñāyaivaṃ vāco bhāṣante sma - evametat satpuruṣa, evametat / tṛṇasaṃstare satpuruṣa niṣadya taiḥ pūrvakaistathāgatairanuttarā samyaksaṃbodhirabhisaṃbuddhā iti //
186：佛告比丘：於是菩薩心自念言：諸過去佛，為在何坐得成無上正真之道為正覺乎？復更念言：過去諸佛坐於草蓐成最正覺。虛空之中無數百千天，覩菩薩心即時報言：如大聖意，過去如是，皆坐草蓐成最正覺。
187：佛告諸比丘：菩薩爾時作是思惟：古昔諸佛坐於何座，證阿耨多羅三藐三菩提？作是念時，即知過去諸佛皆坐淨草而成正覺。是時淨居天子知菩薩心，白菩薩言：如是如是！過去諸佛欲證菩提皆坐淨草。
Monks, the Bodhisattva then thought to himself: “Where did the previous thus-gone ones sit when they attained unsurpassed, genuine and perfect awakening? They sat on a bed of grass!”
At that point hundreds of thousands of gods from the pure abodes descended into the atmosphere. They knew the Bodhisattva’s thoughts and said: [286] “Yes, that is how it is. Holy Man, that is correct. The previous thus-gone ones used a seat of grass as they attained unsurpassed, genuine and perfect awakening.”
15.
adrākṣītkhalvapi bhikṣavo bodhisattvo mārgasya dakṣiṇe pārśve svastikaṃ yāvasikam tṛṇāni lūnāti sma nīlāni mṛdukāni sukumārāṇi ramaṇīyāni kuṇḍalajātāni pradakṣiṇāvartāni / mayūragrīvasaṃnibhāni kācilindikasukhasaṃsparśāni sugandhīni varṇavanti manoramāṇi / dṛṣṭvā ca (Vaidya 208) punarbodhisattvo mārgādapakramya yena svastiko yāvasikastenopasaṃkrāmat / upasaṃkramya svastikaṃ yāvasikaṃ madhurayā vācā samālapati sma / yāsau vāgājñāpanī vijñāpanī vispaṣṭā anekalokaikavarṇasukhā valguḥ śravaṇīyā snigdhā smaraṇīyā codanī toṣaṇī premaṇī akarkaśā agadgadā aparuṣā acapalā ślakṣṇā madhurā karṇasukhā kāyacittodbilyakaraṇī rāgadoṣamohakalikaluṣavinodanī kalaviṅkarutasvarā kuṇālajīvaṃjīvakābhinaditaghoṣā dundubhisaṃgītirutaravitanirghoṣavatī anapahatā satyā acchā bhūtā brahmasvarutaravitanirghoṣā samudrasvaraveganibhā śailasaṃghaṭṭanavatī devendrāsurendrābhiṣṭutā gambhīrā duravagāhā namucibalābalakaraṇī parapravādamathanī siṃhasvaravegā hayagajagarjitaghoṣā nāganirnādanī meghastanitābhigarjitasvarā daśadiksarvabuddhakṣetraspharaṇī vineyasattvasaṃcodanī adrutā anupahatā avilambitā sahitā yuktā kālavādinī samayānatikramaṇī dharmaśatasahasrasugrathitā saumyā asaktā adhiṣṭhitapratibhānā ekarutā sarvarutaracanī sarvābhiprāyajñāpanī sarvasukhasaṃjananī mokṣapathasaṃdarśikā mārgasaṃbhāravādinī parṣadanatikramaṇī sarvaparṣatsaṃtoṣaṇī sarvabuddhabhāṣitānukūlā /
186：佛語比丘：於時菩薩見路右邊，有一人名曰吉祥，刈生青草柔軟滑澤，整齊不亂好若天衣。時菩薩見，即便越道詣吉祥所，以慈和心與共談語，而謂之言：敷演善教而勸助之，言辭溫雅無有麁獷，其心安和而無惡意，除婬怒癡演哀鸞音，釋梵八聲甚深難及，如師子吼猶若雷震。十方佛國眾生蒙化，皆得安隱。有所講說，百千法音無能制止，以一法音普入諸聲，皆相安和至於解脫。普悅眾會，一切諸佛所說應時與慈仁語。
187：1)爾時菩薩復自思惟：誰能與我如是淨草？時釋提桓因即變其身，為刈草人在菩薩右，不近不遠持草而立，其草青紺如孔雀尾，柔軟可愛如迦尸迦衣，宛轉右旋香氣芬馥。2)爾時菩薩既見化人執斯妙草，漸向其所徐而問之：汝名字誰？其人答曰：我名吉祥。菩薩思惟：我今欲求自身吉祥，復欲令他而得吉祥，人名吉祥於我前立，我今定證阿耨多羅三藐三菩提。3)爾時菩薩欲從化人而求淨草，出是語時梵聲微妙，所謂真實聲，周正聲，清亮聲，和潤聲，流美聲，善導聲，不謇聲，不澁聲，不破聲，柔軟聲，憺雅聲，分析聲，順耳聲，合意聲，如迦陵頻伽聲，如命命鳥聲，如殷雷聲，如海波聲，如山崩聲，如天讚聲，如梵天聲，如師子聲，如龍王聲，如象王聲，不急疾聲，不遲緩聲，解脫之聲，無染著聲，依義之聲，應時之聲，宣說八千萬億法門之聲，順一切諸佛法聲。
Monks, at the right side of the road the Bodhisattva now noticed a grass seller, whose name was Svastika, who was busy cutting grass. The grass was green, soft, fresh, and beautiful. It coiled to the right and resembled the neck of a peacock. It was as soft to the touch as divine cloth, [F.141.a] with the sweetest scent and the most beautiful color.
At this sight the Bodhisattva left the road, and he went to the grass seller Svastika and spoke to him with sweet words. His words were authoritative, informative, and clear. His speech was uninterrupted, captivating, and pleasant to hear. It was affectionate, worthy to be remembered, encouraging, satisfying, and delightful.
His words were not harsh. They were free from stammering, and they had no animosity. They were not erratic but smooth, gentle, sweet, and pleasant to the ear. It was a speech that delighted both the body and the mind and cleared away all attachment, anger, delusion, strife, and quarrels. His voice was like the call of the cuckoo bird, the kunāla bird, and the partridge. It sounded like a drum or a melodious chant. It caused no harm but was true, clear, and genuine. His voice had a resonance like the voice of Brahmā, or the gushing of waves on the ocean, or the sound of rocks hitting against each other. It was a voice praised by the lord of the gods and the lord of the demigods. It was hard to measure its profundity and depth. It rendered powerful demons powerless and eliminated opposing doctrines.
He spoke with the strength of the lion’s roar, the neighing of a horse, the trumpeting of an elephant, and with a voice resounding like that of a nāga. His voice was like the clapping of a thundercloud, pervading all buddha realms in the ten directions. It roused all sentient beings in need of guidance. It was unconfused, harmless, and without hesitation. It was appropriate, logical, spoken at the right time, in a timely manner, and contained hundreds of thousands of teachings. It was smooth, unimpeded, and with uninterrupted eloquence. [F.141.b] He spoke with a single voice, yet was heard in all languages. His voice caused all meanings to be known, produced all types of happiness, demonstrated the path to liberation, proclaimed the accumulations necessary for the path, did not ignore his audience, pleased all retinues, [287] and conformed with the teachings of all buddhas.
16.
īdṛśyā vācā bodhisattvaḥ svastikaṃ yāvasikaṃ gāthābhirabhyabhāṣata -
tṛṇu dehi mi svastika śīghraṃ adya mamārthu tṛṇaiḥ sumahāntaḥ /
sabalaṃ namuciṃ nihanitvā bodhimanuttaraśānti spṛśiṣye // Lal_19.47 //
yasya kṛte mayi kalpasahasrā dānu damo 'pi ca saṃyama tyāgo /
śīlavrataṃ ca tapaśca sucīrṇā tasya mi niṣpadi bheṣyati adya // Lal_19.48 //
kṣāntibalaṃ tatha vīryabalaṃ ca dhyānabalaṃ tatha jñānabalaṃ ca /
puṇyaabhijñavimokṣabalaṃ ca tasya mi niṣpadi bheṣyati adya // Lal_19.49 //
prajñabalaṃ ca upāyabalaṃ ca ṛddhima saṃgatamaitrabalaṃ ca /
pratisaṃvidaparisatyabalaṃ ca teṣa mi niṣpadi bheṣyati adya // Lal_19.50 //
(Vaidya 209) puṇyabalaṃ ca tavāpi anantaṃ yanmama dāsyasi adya tṛṇāni /
na hyaparaṃ tava etu nimittaṃ tvaṃ pi anuttaru bheṣyasi śāstā // Lal_19.51 //
śrutvā svastiku vāca nāyake suruciramadhurāṃ
tuṣṭo āttamanāśca harṣitaḥ pramuditamanasaḥ /
gṛhṇītvā tṛṇamuṣṭi sparśanavatī mṛdutaruṇaśubhāṃ
purataḥ sthitvana vāca bhāṣate pramuditahṛdayaḥ // Lal_19.52 //
yadi tāva ṇṛkebhi labhyate padavaramamṛtaṃ
bodhī uttama śānta durdṛśā purimajinapathaḥ /
tiṣṭhatu tāva mahāguṇodadhe aparimitayaśā
ahameva prathame nu budhyami padavaramṛtam // Lal_19.53 //
naiṣā svastika bodhi labhyate tṛṇavaraśayanaiḥ
acaritvā bahukalpa duṣkarī vratatapa vividhā /
prajñāpuṇyaupāyaudgato yada bhavi matimāṃ
tada paścājjina vyākaronti munayo bhaviṣyasi virajaḥ // Lal_19.54 //
yadi bodhi iya śakyu svastikā parajani dadituṃ
piṇḍīkṛtya dadeya prāṇināṃ ma bhavatu vimatiḥ /
yada bodhī maya prāpta jānasī vibhajami amṛtaṃ
āgatvā śṛṇu dharmayukta tvaṃ bhaviṣyasi virajaḥ // Lal_19.55 //
gṛhṇītvā tṛṇamuṣṭi nāyakaḥ paramasumṛdukāṃ
siṃhāhaṃsagatiśca prasthitaḥ pracalita dharaṇī /
devā nāgagaṇāḥ kṛtāñjalī pramuditamanasaḥ
adyā mārabalaṃ nihatyayaṃ spṛśiṣyati amṛtam // Lal_19.56 //
186：吾欲得草，吉祥與我！今日欲得，當伏邪力成無上覺。無數劫來所施調意，棄捨諸想奉行禁戒，今應獲之。忍辱精進智慧功力，聲名智力禪定神通，脫門道力今當獲之。於是吉祥，聞導師說清和之辭，歡喜踊躍，身和意悅奉柔軟草，興大功祚度於無極：吾成甘露，吉祥施座當得佛道。用施草故，吾無數億劫修勤苦行，奉若干業，智慧功德善權方便，心意堅強然後得佛，必成正覺如我今也。若至道場當教餘人，果得所願，知吾得佛分別甘露，當來聽法逮最賢聖。適施草座地則大動。天在虛空皆共叉手合掌歎曰：今日降魔及官屬力，乃逮甘露無上正真。
187：菩薩以此美妙之聲，語化人言：仁者！汝能與我淨草以不？於是頌曰：
1)吉祥汝今時，宜速施淨草，我當坐是草，降伏彼魔軍，
2)若證寂滅法，即得無上道。我為菩提故，無量劫修行，
3)施戒精進忍，禪定智慧力，解脫與意樂，福德及神通，
4)緣彼諸行故，今得圓滿果。若施我淨草，獲無量福德。
5)因施淨草故，必當成導師。吉祥聞此言，心生大歡喜，
6)手持淨妙草，住於菩薩前，即以歡喜心，而白菩薩言：
7)若以施草故，能獲大菩提，幸先授菩提，然後受淨草。
8)菩薩報吉祥：非唯施淨草，即獲大菩提；應修無量德，
9)方蒙諸佛記。吉祥汝應知，菩提不妄授；菩提可妄授；
10)我當以菩提，授一切眾生。吉祥汝應知，我證菩提已，
11)分布諸世間，汝當於我所，聽受甘露法。菩薩受淨草，
12)往詣菩提場，舉足欲行時，其地大震動。諸天龍神等，
13)皆生歡喜心，恭敬合掌言：菩薩於今者，必降伏眾魔，
定獲甘露法，證於無上道。
It was with such words, spoken in verse, that the Bodhisattva addressed the grass seller Svastika:
1)“Svastika, quick, hand me the grass! Today this grass will be very meaningful to me. Once I have conquered Māra and his armies, I will experience the peace of unexcelled awakening.
2)“That peace, for the sake of which, for many thousands of eons, I have practiced generosity, constraint, renunciation, And ethical and disciplined conduct, as well as austerities— That peace will come to fruition today.
3)“The power of forbearance and the power of diligence, The power of concentration and the power of insight, The power of merit, the power of realization, and the power of liberation— Today I will accomplish those.
4)“The power of insight and the power of means, The power of miracles and unattached love, The power of correct discernment and complete truth— Today I will accomplish those.
5)“If today you grant me this grass, You shall reap the power of limitless merit. For you this is none other than a sign heralding That you will become an unsurpassed teacher!”
6)Svastika, hearing these beautiful and sweet words spoken by the Guide, Became joyful, elated, and thrilled with delight. Taking a sheaf of soft, fresh, and tender grass, He stood before the Bodhisattva and spoke these words, his heart overflowing with joy:
7)“If this grass can help you attain the supreme state of immortality— The awakening, supremely peaceful, so hard to find, the path that previous buddhas traversed— Then please wait a moment, O Great Ocean of Qualities of Immeasurable Glory. I myself shall awaken first to the supreme state of immortality.”
8)The Bodhisattva replied: “Svastika, without practicing disciplined conduct and austerities for many eons, You will not attain awakening by sitting on a seat of fine grass. [F.142.a] [288] Yet when an intelligent person is elevated through the tools of insight and merit, Then the sages make a prediction and say: ‘You will later become a stainless victorious one.’
9)“Svastika, if it were possible to hand awakening to another being By making awakening into a lump of alms food, I would surely grant this to everyone! When I attain awakening, you should know that I will distribute immortality. You must come, listen, and apply yourself to the teaching, and then you will become stainless.”
10)The Guide took a bundle of soft and perfect grass; As he departed with the stride of a lion and a swan, the earth shook. The multitudes of gods and nāgas joined their palms, rejoiced, and thought: [344] “Today he will conquer the hordes of demons and gain immortality!”
17.
iti hi bhikṣavo bodhisattvasya bodhivṛkṣamupasaṃkrāmato 'śītibodhivṛkṣasahasrāṇi devaputraiśca bodhisattvaiśca maṇḍitānyabhūvan - iha niṣadya bodhisattvo bodhiṃ prāpsyatyabhisaṃbhotsyata iti / santi tatra kecidbodhivṛkṣāḥ puṣpamayā yojanaśatasahasrodviddhāḥ / kecid bodhivṛkṣā (Vaidya 210) gandhamayā dviyojanaśatasahasrodviddhāḥ / kecidbodhivṛkṣāścandanamayāstriyojanaśatasahasrodviddhāḥ / kecidbodhivṛkṣā vastramayāḥ pañcayojanaśatasahasrāṇyuccaistvena / kecidbodhivṛkṣā ratnamayā daśayojanaśatasahasrāṇyuccaistvena / kecidbodhivṛkṣāḥ sarvaratnamayā daśayojanakoṭinayutaśatasahasrāṇyuccaistvena / kecidbodhivṛkṣā ratnamayāḥ koṭinayutaśatasahasramudviddhāḥ / sarveṣu teṣu bodhivṛkṣamūleṣu yathānurūpāṇi siṃhāsanāni prajñaptānyabhūvan nānādivyadūṣyasaṃstṛtāni / kvacidbodhivṛkṣe padmāsanaṃ prajñaptamabhūt, kvacidgandhāsanam, kvacinnānāvidharatnāsanam /
186：佛語比丘：往詣樹時，諸天化作八萬佛樹師子之座，心自念言：當令菩薩坐此嚴淨成最正覺。又諸佛樹華果茂盛，或淳香樹高四十里，或有佛樹七寶珓成高八千里，或四千里，或高百千由旬，一切佛樹具足八萬；若干天衣而布其上，或布蓮華若干種品，以為床座。
187：佛告諸比丘：菩薩向菩提場時，無量菩薩并諸天眾，各各莊飾菩提之樹，其菩提樹有八萬四千，一一皆願菩薩坐其樹下，得阿耨多羅三藐三菩提。其菩提樹，或有高顯殊特百千由旬，純花所成；或有菩提樹高顯殊特二億由旬，純香所成；或有菩提樹高顯殊特百千由旬，純以栴檀所成；或有菩提樹高顯殊特五億由旬，純以繒綵所成；或有菩提樹高顯殊特十億由旬，純以珠寶所成；或有菩提樹高顯殊特百億由旬，純以七寶所成。如是八萬四千菩提之樹，一一樹下各隨色類敷師子座，或有師子之座以花莊嚴，或有師子之座以香莊嚴，或有師子之座以栴檀莊嚴，或有師子之座以珠寶莊嚴，或有師子之座以雜寶莊嚴。
Monks, as the Bodhisattva was walking toward the Bodhi tree, the divine sons and bodhisattvas realized that this was the moment when the Bodhisattva, having sat there, would attain awakening and become a truly perfect awakened one. Accordingly they decided to decorate another eighty thousand bodhi trees.
Some of the Bodhi trees were made of flowers and were one hundred thousand leagues high. Other bodhi trees were made of odoriferous substances and were two hundred thousand leagues high. Some bodhi trees were made of sandalwood and were three hundred thousand leagues high. Still other bodhi trees were made of cloth and were five hundred thousand leagues high. Some bodhi trees were made of jewels and were one million leagues high. Other bodhi trees were made of all sorts of jewels and were one trillion leagues high.
At the root of each of these bodhi trees, they erected a suitable lion throne draped in various kinds of divine cloth. By some of the Bodhi trees they also prepared a lotus throne, or a throne made of fragrant substances, or a throne made of various precious materials.
18.
bodhisattvaśca lalitavyūhaṃ nāma samādhiṃ samāpadyate sma / samanantarasamāpannasya ca bodhisattvasyemaṃ lalitavyūhaṃ nāma bodhisattvasamādhim, atha tatkṣaṇameva bodhisattvaḥ sarveṣu ca teṣu bodhivṛkṣamūleṣu siṃhāsane saṃniṣaṇṇaḥ saṃdṛśyate sma lakṣaṇānuvyañjanasamalaṃkṛtena kāyena / ekaikaśca bodhisattvo devaputraiścaivaṃ saṃjānīte sma - mamaiva siṃhāsane bodhisattvo niṣaṇṇo nānyeṣāmiti / yathā ca te saṃjānate sma - tathāsyaiva lalitavyūhasya bodhisattvasamādheranubhāvena sarvanirayatiryagyoniyamalokikāḥ sarve devamanuṣyāśca sarve gatyupapannāḥ sarvasattvā bodhisattvaṃ paśyanti sma bodhivṛkṣamūle siṃhāsane niṣaṇṇam //
186：菩薩座上，有三昧名曰淨燿定意正受，適以是定三昧正受，一切佛樹皆菩薩坐，相好嚴身；一一天子，念知菩薩坐我座上不在餘座。淨燿定意威神之故，地獄、餓鬼、畜生皆得休息，諸天人民、五道所生眾生之類，皆自目覩菩薩大士坐我佛樹下，不見在餘也。其下劣眾大薄福者，見於菩薩身坐草蓐，詣菩薩所右遶七匝。
187：
The Bodhisattva [289] now rested evenly in the absorption known as playful array. [F.142.b] As soon as the Bodhisattva began to rest in this absorption of playful array, immediately an identical bodhisattva appeared, with his body beautifully adorned with all the excellent marks and representations, sitting upon each of the lion thrones at the root of each of the Bodhi trees.
At that point the bodhisattvas and the divine sons each perceived that the Bodhisattva was resting in equilibrium upon their particular lion throne and not on those set forth by the others. The power of the Bodhisattva’s absorption of playful array produced similar perceptions in the beings in hell, those born as animals, those living in the realm of the lord of death, all gods and humans, and all other beings, regardless of their form of existence. All beings now witnessed the Bodhisattva sitting on the lion throne at the root of the Bodhi tree.
19.
atha ca punarhīnādhimuktikānāṃ sattvānāṃ matiparitoṣaṇārthaṃ bodhisattvastṛṇamuṣṭimādāya yena bodhivṛkṣastenopasaṃkrāmat / upasaṃkramya bodhivṛkṣaṃ saptakṛtvaḥ pradakṣiṇīkṛtya svayamevābhyantarāgraṃ bahirmūlaṃ samantabhadraṃ tṛṇasaṃstaraṇaṃ saṃstīrya siṃhavacchūravadbalavaddṛḍhavīryavatsthāmavannāgavadaiśvaryavatsvayaṃbhūvajjñānivadanuttaravadviśeṣavadabhyudratavadyaśovatkīrtivaddānavacchīlavatkṣāntivadvīryavaddhyānavatprajñāvajjñānavatpuṇyavannihatamārapratyarthikavatsaṃbhāravatparyaṅkamābhujya tasmiṃstṛṇasaṃstare nyaṣīdat prāṅmukha ṛjukāyaṃ praṇidhāya abhimukhāṃ smṛtimupasthāpya / īdṛśaṃ ca dṛḍhaṃ samādānamakarot -
ihāsane śuṣyatu me śarīraṃ tvagasthimāṃsaṃ pralayaṃ ca yātu /
aprāpya bodhiṃ bahukalpadurlabhāṃ naivāsanātkāyamataścaliṣyate // Lal_19.57 //
iti //
// iti śrīlalitavistare bodhimaṇḍagamanaparivarto nāma ekonaviṃśatitamo 'dhyāyaḥ //
186：爾時菩薩則坐自然師子之座，力勢堅固猛過龍象，豪尊自在無能及者。名稱普聞，布施、持戒、忍辱、精進、一心、智慧，福祚妙達，能降魔怨故，現坐於草蓐。其身直坐心意正定。有德之人，時見菩薩坐師子床，如月盛滿照於十方。菩薩自誓：使吾身壞肌骨枯腐其身碎盡，不成佛道終不起也。從無央數億姟載劫，勤為苦行今乃得之，終不迴還。
187：佛告諸比丘：1)爾時菩薩示現取草周遍敷設如師子王，具足勢力，精進堅固無諸過失，貴盛自在智慧覺悟有大名稱，降伏眾魔摧諸外道，具足如是種種功德，將證菩提而面向東，於淨草上結加趺坐，端身正念發大誓言：我今若不證，無上大菩提，寧可碎是身，終不起此座。2)爾時菩薩昇菩提座，即證方廣神通遊戲大嚴之定。得是定已，現身各各坐彼師子之座，一一身上皆具眾妙相好莊嚴。其餘菩薩并諸天人各各皆謂菩薩獨坐其座。又由定力，能令地獄、餓鬼、畜生，閻羅王界，及諸人天，皆見菩薩坐菩提座。
Nevertheless, in order to also satisfy the intellect of those who lacked dedication, the Bodhisattva picked up the bundle of grass, went to the Bodhi tree, and circumambulated it seven times. The Lord then arranged the grass so that the ends of the grass pointed inward and the roots pointed outward. In this way he arranged for himself a very fine seat of grass. He then sat down like a lion, like a hero, in a powerful way, in a steady way, in a diligent way, in a forceful way, like an elephant, like a lord, in a natural manner, like a wise person, like an unsurpassed person, like a special one, like an exalted one, like a famous one, like one full of praise, like a generous person, like a disciplined person, like a forbearing person, like a diligent person, like a concentrated person, like an insightful being, in a wise manner, in a meritorious manner, like someone who has conquered the attacks of demons, and like someone who has perfected the accumulations. In this way he sat down on the grass seat and crossed his legs facing toward the east. He then straightened his back, collected himself one-pointedly, and formed this firm resolve: [F.143.a] [T.285]
“On this seat my body may wither and rot, And my skin, my bones, and my flesh may dissolve. Yet until I attain awakening, so hard to find even through many eons, I will not move my body from this seat.” This concludes the nineteenth chapter on approaching the seat of awakening. [290]
嚴菩提場品第二十
1.
(Vaidya 211) bodhimaṇḍavyūhaparivarto viṃśatitamaḥ /
iti hi bhikṣavo bodhisattvasya bodhimaṇḍaniṣaṇṇasyaṃ pūrvasyāṃ diśi ṣaṭ kāmāvacarā devāḥ sthitā abhūvan - mā bodhisattvasya kaścidantarāyaṃ kārṣīditi / evaṃ dakṣiṇapaścimottarā diśo devaiḥ parigṛhītā abhūvan //
iti hi bhikṣavo bodhisattvo bodhimaṇḍaniṣaṇṇastasyāṃ velāyāṃ bodhisattvasaṃcodanīṃ nāma raśmiṃ prāmuñcat, yayā raśmyā samantāddaśasu dikṣvaprameyāsaṃkhyeyāni dharmadhātuparamāṇyākāśadhātuparyavasānāni sarvabuddhakṣetrāṇyavabhāsitānyabhūvan //
186：佛佛語比丘：爾時菩薩坐佛樹下，有大光明號班宣道場，放斯光明普照十方無限佛界，遍虛空際照諸佛土。
187：嚴菩提場品第二十
佛告諸比丘：爾時菩薩坐菩提場，六欲諸天恐有障難，即於東面恭敬而住，如是南西北方四維上下，皆有無量諸天恭敬而住。是時菩薩放大光明，其光名為開發菩薩智，周遍照耀盡虛空界一切十方諸佛剎土。
Chapter 20 — The Displays at the Seat of Awakening [B 13] Monks, as the Bodhisattva sat down at the seat of awakening, the gods of the six classes within the desire realm decided to protect the Bodhisattva from obstacles. These gods therefore took position in the eastern direction. Likewise the southern, western, and northern directions were taken over by other classes of gods.
Monks, when the Bodhisattva sat down at the seat of awakening, he began to emit a light known as inspiring the bodhisattvas. The light shone in all the ten directions, illuminating all the boundless and immeasurable buddha realms—the realms that filled the entire field of phenomena.
2.
atha khalu pūrvasyāṃ diśi vimalāyāṃ lokadhātau vimalaprabhāsasya tathāgatasya buddhakṣetrāllalitavyūho nāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntaiśca bodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya ca tasyāṃ velāyāṃ bodhisattvasya pūjākarmaṇe tathārūpamṛddhyabhisaṃskāramabhisamakarod yenaddharyabhisaṃskāreṇābhisaṃskṛtena daśasu dikṣvākāśadhātuparyavasānāni sarvabuddhakṣetrāṇyekaṃ maṇḍalamātramādarśayati sma śuddhasya nīlavaiḍūryasya / pañcagatyupapannānāṃ sarvasattvānāṃ purato bodhimaṇḍe niṣaṇṇaṃ bodhisattvamupadarśayati sma / te ca sattvāḥ parasparamekāṅgulikābhirbodhisattvamupadarśayanti sma - ko 'yamevaṃrūpaḥ sattvo lalitaḥ, ko 'yamevaṃrūpaḥ sattvo virājata iti / teṣāṃ ca sattvānāṃ purato bodhisattvo bodhisattvānnirmimīte sma / tatra te bodhisattvavigrahā imā gāthā abhāṣanta -
yasyā kiṃcana rāgadoṣakaluṣā sā vāsanā uddhṛtā
yasyā kāyaprabhākṛtā daśadiśe sarve prabhā niṣprabhāḥ /
yasyā puṇyasamādhijñānanicayaḥ kalpaughasaṃvardhiṃtaḥ
so 'yaṃ śākyamunirmahāmunivaraḥ sarvā diśo bhrājate // Lal_20.1 // iti //
186：爾時東方離垢世界，無垢光如來佛國，有一菩薩名燿嚴光，光往勸照，與無央數菩薩眷屬往詣道場，適詣佛樹。南西北方四隅上下十方佛國，盡虛空界所有佛土，皆見菩薩坐一道場樹下，咸悉覩焉如近相見。五道眾生展轉相視，皆見菩薩如觀手指。云何大聖微妙如是？彼諸菩薩見其面像，說是偈曰：
無塵勞瑕疵，拔除眾垢濁；
身光照十方，超越諸威曜。
其福慧定意，積累無數劫；
彼最勝能仁，普遍一切方。
187： 爾時東方世界有國名離垢，其佛號曰離垢光明。彼有菩薩摩訶薩，名遊戲莊嚴，遇斯光已，與無央數菩薩圍遶而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，變現十方盡虛空界一切佛剎，成一清淨琉璃道場，一切佛剎五道眾生，展轉指示各相謂言：此是何人，神通遊戲莊嚴威德色相乃爾？是時菩薩於一一眾生前現化菩薩，而說頌曰：
能斷諸垢濁，貪瞋癡習氣，
身照十方剎，暎蔽眾光明。
福智及三昧，積劫轉增長，
一切諸莊嚴，最勝牟尼力。
In the eastern direction this light encouraged the bodhisattva, the great being, Lalitavyūha, who resided in the Vimala world in the thus-gone one Vimalaprabhāsa’s buddha realm. Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. As a way to venerate the Bodhisattva, he produced a miraculous manifestation whereby he was able to display all the buddha realms, in all directions to the end of space, as a single maṇḍala made of blue lapis lazuli.
At the same time Lalitavyūha made it so that the Bodhisattva, who was sitting at the seat of awakening, became visible to all sentient beings living in the five types of existences. These sentient beings pointed their fingers at the Bodhisattva and asked each other: “Who is this charming being? [F.143.b] Who is that beautiful person?” Then the Bodhisattva emanated other bodhisattvas in front of everyone. The forms of these bodhisattvas then sang this verse: [291]
“He is someone free from attachment, anger, stains and their habitual tendencies; Light shines from his body in the ten directions, outshining all other lights. For many eons he increased the accumulations of merit, absorption, and wisdom; Śākyamuni, the most illustrious of great sages, now beautifies all places.”
3.
atha khalu bhikṣavo dakṣiṇasyāṃ diśi ratnavyūhāyā lokadhāto ratnārciṣastathāgatasya buddhakṣetrādratnacchatrakūṭasaṃdarśano nāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya bodhisattvasya pūjākarmaṇe ekaratnachatreṇa taṃ sarvāvantaṃ maṇḍalamātraṃ saṃchādayati sma / tatra śakrabrahmalokapālāḥ parasparametadavocan - kasyedaṃ phalam, kenāyamevaṃrūpo ratnachatravyūhaḥ saṃdṛśyata iti / atha tasmādratnachatrādiyaṃ gāthā niścarati sma -
yena cchatrasahasrakoṭinayutā gandhāna ratnāna ca
dattā apratimeṣu maitramanasā tiṣṭhanti ke nirvṛte /
(Vaidya 212)so eṣo varalakṣaṇo hitakaro nārāyaṇasthāmavān
bodhermūlamupāgato guṇadharastasyaiṣa pūjā kṛtā // Lal_20.2 // iti //
186：於時南方寶焰如來佛國，最淨世界，菩薩名現寶積蓋，光往勸照，與無央數諸菩薩俱眷屬圍遶，往詣佛樹供養菩薩；執一寶蓋皆覆道場，釋梵四王展轉相謂：獲嚴淨蓋為供養誰？時寶蓋中出是偈言：
百千那術載，以施無等倫；
常懷弘慈心，此有殊特相。
鈎璅演光明，今至佛道場；
力勢難可及，故來供養此。
187：爾時南方世界，有國名寶莊嚴，其佛號曰光明。彼有菩薩摩訶薩，名現寶蓋，遇斯光已，與無央數菩薩圍遶而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，持一寶蓋周遍覆此菩提之場，大梵天王、釋提桓因、護世四王，更相謂言：以何果報而現如此寶莊嚴蓋？於寶蓋中，出妙頌曰：
在昔億千劫，供養三世佛，
慈心行捨施，故得相莊嚴。
成就那延力，導師感是報，
利益於一切，端坐菩提場。
In the southern direction the light encouraged the bodhisattva, the great being, Ratnacchattrakūṭasaṃdarśana, who resided in the world Ratnavyūhā of the thus-gone one Ratnārcis’ buddha realm. Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. As a way to venerate the Bodhisattva, he sheltered the entire area with a single jewel parasol. Indra, Brahmā, and the worldly protectors now said to each other: “How come this jewel parasol appeared? Whose karmic result is this?” At that point this verse was heard from the jewel parasol:
“He who donated trillions of jewels, fragrant substances, and parasols To those without an equal who abide, their minds full of loving kindness, in the state of passing beyond suffering, Is the benefactor endowed with the best marks with strength like Nārāyaṇa. This offering is for him, the master of good qualities, who has gone to the Bodhi tree!”
4.
atha khalu paścimāyā diśaścampakavarṇāyā lokadhātoḥ puṣpāvalivanarājikusumitābhijñasya tathāgatasya buddhakṣetrādindrajālī nāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopajagāma / upetya ca bodhisattvasya pūjākarmaṇe sarvāvantaṃ maṇḍalamātramekaratnajālena saṃchādayati sma / tatra daśasu dikṣu devanāgayakṣagandharvāḥ parasparamevamāhuḥ - kasyāyamevaṃrūpo prabhāvyūha iti / atha tasmādratnajālādiyaṃ gāthā niścarati sma -
ratnākaro ratanaketu ratistriloke ratnottamo ratanakīrti rataḥ sudharme /
ratnāni trīṇi na ca chetsyati vīryaprāptaḥ so bodhi prāpsyati varāmiya tasya pūjā // Lal_20.3 // iti //
186：於時西方思夷像佛土，華嚴神通如來世界，菩薩名無著光明，其光勸照，與無央數諸菩薩俱往詣道場，寶交露帳；十方天、龍、鬼神、健沓和，展轉相謂：此嚴淨光為從何來？寶交露帳，說此偈曰：
寶車及寶衣，高上至三界；
寶稱樂寶眼，被鎧而精進。
今當得佛道，眾菩薩皆至；
致此寶交露，供養彼最勝。
187：爾時西方世界，有國名詹波，其佛號曰開敷花王智慧神通。彼有菩薩摩訶薩，名曰寶網，遇斯光已，與無央數菩薩圍遶而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，取一勝妙寶網彌覆菩提道場，十方諸來天眾龍神八部更相謂言：以何因緣感斯寶網？於寶網中，出妙頌曰：
能為眾寶因，眾寶所依處，
三界皆歸趣，名聞遍十方。
欲證大菩提，住於清淨法，
精進力成佛，能感如斯供。
In the western direction the light encouraged the bodhisattva, the great being, Indrajālin, who resided in the Campakavarṇā world of the thus-gone one Puṣpāvali Vanarāji Kusumitābhijña’s buddha realm. [F.144.a] Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. As a way to venerate the Bodhisattva, he sheltered the entire area with a single jewel canopy. The gods in all directions, [292] together with the nāgas, yakṣas, and gandharvas, said to each other: “Who created this display of light?” At that point this verse was heard from the jewel canopy:“He is a jewel mine, a jewel banner, and a delight to the three worlds; He is the best of gems, renowned as a jewel, who delights in the true Dharma. He has the diligence by which he will never be cut off from the Three Jewels; This is to venerate the One Who Is About to Attain Supreme Awakening.”
5.
atha khalūttarasyāṃ diśi sūryāvartāyā lokadhātoścandrasūryajihmīkaraprabhasya tathāgatasya buddhakṣetrādvyūharājo nāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛtaḥ yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya bodhisattvasya pūjākarmaṇe yāvanto daśasu dikṣu sarvalokadhātuṣu buddhakṣetraguṇavyūhāstān sarvāṃstasmin maṇḍalamātre saṃdarśayati sma / tatra kecidbodhisattvā evamāhuḥ - kasyema evaṃrūpā vyūhāḥ? atha tebhyaḥ sarvavyūhebhya iyaṃ gāthā niścarati sma -
kāyo yena viśodhitaḥ subahuśaḥ puṇyena jñānena ca
yenā vāca viśodhitā vratatapaiḥ satyena dharmeṇa ca /
cittaṃ yena viśodhitaṃ hiridhṛtī kāruṇyamaitryā tathā
so eṣo drumarājamūlupagataḥ śākyarṣabhaḥ pūjyate // Lal_20.4 // iti //
186：於時北方日轉世界，蔽日月光如來佛土，菩薩名淨王，光往勸照，與無央數，諸菩薩俱往詣道場；十方世界所有德淨，皆現高座，時菩薩眾皆說此言：誰今致此若茲嚴淨？其普嚴淨，演是偈言：
其身清淨者，無數功德慧；
所行口清淨，彼宣斯法目。
斯心常清淨，久發慈悲心；
今至樹王下，供養釋尊人。

187：爾時北方世界，有國名曰轉，其佛號曰掩蔽日月光。彼有菩薩摩訶薩，名莊嚴王，遇斯光已，與無央數菩薩圍遶而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，令十方無邊剎土功德莊嚴之臺，皆現於此菩提道場，諸來眾會心生奇特，一切人天更相謂言：以何因緣感此殊勝莊嚴妙臺？於妙臺中，出妙頌曰：
由昔無邊劫，福智資粮滿，
身口意清淨，慚愧及慈悲。
無上能仁尊，眾善無不具，
今坐菩提座，故獲如斯福。
In the northern direction the light encouraged the bodhisattva, the great being, Vyūharāja, who resided in the Sūryāvartā world of the thus-gone one Candrasūryajihmīkaraprabha’s buddha realm. Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. As a way to venerate the Bodhisattva, he revealed within the courtyard the complete displays of qualities of all buddha realms contained in all the worlds in the ten directions. Seeing this, some bodhisattvas asked each other: “Who created such displays?” At that point this verse was heard from each of the displays: “The enormity of his merit and wisdom has purified his body; His disciplined action, austerities, and truthful Dharma have purified his speech. His conscientiousness, devotion, love, and compassion have purified his mind; This is to venerate him, the Leader of the Śākyas, who has gone to the king of trees.”
6.
atha khalu pūrvadakṣiṇasyā diśo guṇākarāyā lokadhātorguṇarājaprabhāsasya tathāgatasya buddhakṣetrādruṇamatirnāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya bodhisattvasya pūjākarmaṇe sarvaguṇavyūhaṃ kūṭāgāraṃ tasmin maṇḍalamātre 'bhinirmimīte sma / tasya te parivārā evamāhuḥ - kasyāyamevaṃrūpaḥ kūṭāgāravyūhaḥ? tataśca kūṭāgārādiyaṃ gāthā niścarati sma -
yasya guṇaiḥ satataṃ guṇagandhikā bhonti surāsura yakṣa mahoragāḥ /
(Vaidya 213) so guṇavān guṇarājakulodito bodhiviṭape upaviṣṭu guṇodadhiḥ // Lal_20.5 // iti //
186：於時東南方德王世界，德明王如來佛土，菩薩名德音光明，其光勸照，與無央數諸菩薩俱，往詣道場供養菩薩；持交露臺中有高座。其交露臺，演此偈言：
其功勳德普，須倫鬼休勒；
彼德王福稱，以奉上道場。
187：爾時東南方世界，有國名德王，佛號功德光明王。彼有菩薩摩訶薩，名功德慧，遇斯光已，與無央數菩薩圍遶而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，化作無量功德莊嚴眾寶樓觀，諸來天龍夜叉等眾，見未曾有生奇特心，更相謂言：以何因緣而有斯瑞？於樓觀中，而說頌曰：
眾德之所生，具足功德者，
能成就功德，天龍咸恭敬。
德海詣道場，功德香普熏，
今坐菩提座，感如斯供養。
[F.144.b] In the southeastern direction the light encouraged the bodhisattva, the great being, Guṇamati, who resided in the Guṇākarā world of the thus-gone one Guṇarājaprabhāsa’s buddha realm. Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. [293] As a way to venerate the Bodhisattva, he miraculously emanated within the sacred area a multistoried palace endowed with all perfect qualities. The members of Guṇamati’s retinue asked: “Who has created such a display?” The multistoried palace then resounded with this verse: “It is merely a trace of his qualities That the gods, demigods, yakṣas, and mahoragas will ever possess. With such traits he was born into a royal family of many qualities. Now this Ocean of Qualities sits under the branches of the Bodhi tree.”
7.
atha khalu dakṣiṇapaścimāyā diśo ratnasaṃbhavāyā lokadhāto ratnayaṣṭestathāgatasya buddhakṣetrādratnasaṃbhavo nāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya bodhisattvasya pūjākarmaṇe aprameyāsaṃkhyeyān ratnavyomakāṃstasminmaṇḍalamātre 'bhinirmimīte sma / tebhyaśca ratnavyomakebhya iyaṃ gāthā niścacāra -
tyaktā yena sasāgarā vasumatī ratnānyatho 'nekaśaḥ
prāsādāśca gavākṣaharmikavarā yugyāni yānāni ca /
vyomālaṃkṛta puṣpadāma rucirā udyāna kūpā sabhā
hastā pāda śirottamāṅganayanāḥ so bodhimaṇḍe sthitaḥ // Lal_20.6 // iti //
186：於時西南方樂成世界，寶林如來佛土，菩薩名寶光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；致無量寶交露之臺，中有高座。其交露臺，演此偈言：
彼善意恭敬，施無數珍寶；
講堂及軒窓，捨身及車乘。
嚴交露華蓋，微妙好園觀；
惠頭及手足，由是坐道場。
187：爾時西南方有國名出寶，其佛號寶幢。彼有菩薩摩訶薩，名出眾寶，遇斯光已，與無央數菩薩圍遶，而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，化作無量阿僧祇眾寶圓光，其中諸天見未曾有生奇特心，更相謂言：以何威力而現如是眾寶圓光？其圓光中，出妙頌曰：
以眾寶宮殿，花果與園林，
頭目髓腦等，身肉及手足。
如是種種施，積習諸功德，
今現證菩提，感如斯供養。
Then, in the southwestern direction, the light encouraged the bodhisattva, the great being Ratnasambhava, who resided in the Ratnasambhava world of the thus-gone one Ratnayaṣti’s buddha realm. Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. As a way to venerate the Bodhisattva, he emanated within the sacred area a limitless and boundless number of pavilions made of precious stones. Then from these celestial pavilions, this verse was heard: “He who has renounced the ocean and the land along with all precious objects, Who abandoned his palace with its fine oval windows and terraces, and also his harnessed carriages, Ornate pavilions, exquisite flowers and garlands, parks, wellsprings, and assembly halls, Giving up his feet, hands, head, and eyes—he now sits at the seat of awakening.”
8.
atha khalu paścimottarasyā diśo meghavatyā lokadhātormegharājasya tathāgatasya buddhakṣetrānmeghakūṭābhigarjitasvaro nāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya bodhisattvasya pūjākarmaṇe kālānusāryagurumeghamabhinirmāyoragasāracandanacūrṇavarṣaṃ tasmin maṇḍalamātre 'bhipravarṣati sma / tasmācca kālānusārimeghamaṇḍalamātrādiyaṃ gāthā niścarati sma -
dharmāmegha sphuritva sarvatribhave vidyādhimuktaprabhaḥ
saddharmaṃ ca virāga varṣiṃ amṛtaṃ nirvāṇasaṃprāpakam /
sarvā rāgakileśabandhanalatā so vāsanā chetsyati
dhyānarddhībalaindriyaiḥ kusumitaḥ śraddhākaraṃ dāsyate // Lal_20.7 //iti //
186：於時西北方雨氏世界，雨香王如來佛土，菩薩名積雷雨音光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；致眾香交露臺，中有高座，雨眾名香散高座上。其雨香音，演此偈言：
雨法遍三界，具解脫光明；
雨離欲甘露，至滅度無為。
消一切眾塵，悉斷結縛毒；
禪思神足力，造三品華香。
187：爾時西北方世界，有國名雲，其佛號曰雲王。彼有菩薩摩訶薩，名雲雷震聲，遇斯光已，與無央數菩薩圍遶而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，化作沈水香雲及栴檀香雲，遍布菩提道場，諸天眾會皆生歡喜奇特之心，共相謂言：以何因緣有斯瑞應？其香雲中，出妙頌曰：
法雲覆一切，普雨於法雨，滅眾生煩惱，令得於涅槃。
神通定根力，功德為莊嚴，證甘露菩提，故獲如斯供。
Then, in the northwestern direction, the light encouraged the bodhisattva, the great being, Meghakūṭābhigarjitasvara, who resided in the Meghavatī world of the thusgone one Megharāja’s buddha realm. [F.145.a] Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. [294] As a way to venerate the Bodhisattva, he manifested a cloud of gum benjamin and aloe wood above the sacred area and caused a rain of sandalwood dust to fall. The cloud then resounded with this verse: “He, shining with the light of confidence in knowledge, spreads the cloud of Dharma all throughout the three realms; He, free from attachment, makes the sacred Dharma—the nectar that takes beings beyond suffering—fall like rain.He will cut the fettering vines of attachment and negative emotions, along with their habitual tendencies, And blossoming forth with concentration, miracles, powers, and strengths, he will grant to beings a fount of faith.”
9.
atha khalūttarapūrvasyā diśo hemajālapratichannāyā lokadhāto ratnacchatrābhyudgatāvabhāsasya tathāgatasya buddhakṣetrāddhemajālālaṃkṛto nāma bodhisattvo mahāsattvastayāprabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya bodhisattvasya pūjākarmaṇe sarveṣu teṣu kūṭāgāreṣu ratnavyomakeṣu dvātriṃśallakṣaṇasamalaṃkṛtān bodhisattvavigrahānabhinirmimīte sma / sarve ca te bodhisattvavigrahā divyamānuṣyakapuṣpadāmaparigṛhītā yena bodhisattvastenābhinatakāyāstāni puṣpadāmānyabhipralambayanti sma / te imāṃ gāthāmabhāṣanta -
yena buddhanayutā stavita pūrva gauraveṇa mahatā janiya śraddhām /
brahmaghoṣavacanaṃ madhuravāṇiṃ bodhimaṇḍopagataṃ śirasi vande // Lal_20.8 // iti //
186：於時東北方樂帛交露世界，寶蓋起光如來佛土，菩薩名嚴帛帳光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；其交露帳以寶為地，化作菩薩相好嚴淨，是諸菩薩各各執持天華香，卑身低頭說此偈言：
瞻大眾恭敬，嗟歎億載佛；
所說如梵天，稽首詣道場。
187：爾時東北方世界，有國名金網，其佛號寶蓋光明。彼有菩薩摩訶薩，名金網莊嚴，遇斯光已，與無央數菩薩圍遶而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，於彼諸來菩薩供養具中，化出無量無邊大菩薩眾，皆有殊勝三十二相莊嚴其身，執持花鬘曲躬稽首，一一菩薩以偈頌曰：
由昔無邊劫，深信極尊敬，以微妙音聲，讚歎諸如來。
今坐菩提座，是故我頂禮，願以讚歎業，當得無上果。
Then, in the northeastern direction, the light encouraged the bodhisattva, the great being, Hemajālālaṃkṛta, who resided in the Hemajālapratichannā world of the thusgone one Ratnacchatrābhyudgatāvabhāsa’s buddha realm. Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. As a way to venerate the Bodhisattva, he emanated appearances of bodhisattvas, each adorned with the thirty-two marks, on each of the palaces and pavilions. Each of these manifestations of bodhisattvas held up flower garlands from both the human and divine realms. They all bowed to the Bodhisattva and, as they offered the flower garlands, they sang this verse: “Who praised a million buddhas And respectfully developed great faith? Who speaks with a beautiful voice, like the melody of Brahmā? To him, who now has arrived at the seat of awakening, I bow.” [F.145.b]
10.
(Vaidya 214) atha khalvadhastāddiśaḥ samantavilokitāyā lokadhātoḥ samantadarśinastathāgatasya buddhakṣetrādratnagarbho nāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya bodhisattvasya pūjākarmaṇe tasmin vaidūryamayamaṇḍalamātre jāmbūnadasuvarṇapadmānyabhyudgatānyupadarśayati sma / teṣāṃ ca padmānāṃ karṇikāsvardhakāyikā nāryo varṇarūpasaṃpannāḥ sarvālaṃkārapratimaṇḍitā upadarśayati sma / vāmadakṣiṇe pāṇibhirharṣakaṭakakeyūrasuvarṇasūtramuktāhārādivividhābharaṇaparigṛhītāḥ puṣpapaṭṭadāmāni cābhipralambayantyo yena bodhimaṇḍo yena ca bodhisattvastenoparyabhinatakāyāḥ / tāścemāṃ gāthāmabhāṣanta -
yo onamiṣṭa sadā gurūṇāṃ buddhaśrāvakapratyekajinānām /
nirmāṇasuśīla sadojju praṣṭho tasyā onamathā guṇadharasya // Lal_20.9 // iti //
186：於是下方普明世界，普現如來佛土，菩薩名寶藏光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；焰光高座紫金蓮華自然現矣，彼蓮華上化有天像，則以右手執寶瓔珞垂繒幡綵，卑身低頭說此偈言：
其身恒恭敬，常禮佛弟子；
禮佛捨自大，吾禮德功勳。
187：爾時下方世界，有國名普觀，其佛號曰普見。彼有菩薩摩訶薩，名曰寶藏，遇斯光已，與無央數菩薩圍遶，而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力於一一菩薩前，化出廣大妙金蓮花，而於花中皆有婇女，出現半身端正姝妙，咸以寶莊嚴具嚴飾其身，手執種種金珠瓔珞曲躬稽首。而諸人天更相謂言：以何因緣感得如是微妙婇女？是諸婇女以偈頌曰：
由昔無邊劫，頂禮諸如來，辟支及聲聞，父母并尊者。
質直無過患，具一切功德，皆應恭敬禮，清淨戒圓滿。
In the quarter down below, the light encouraged the bodhisattva, the great being, Ratnagarbha, who resided in the Samantavilokitā world of the thus-gone one Samantadarśin’s buddha realm. Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. [295] As a way to venerate the Bodhisattva, he displayed lotuses made of gold from the Jambū River within the lapis lazuli maṇḍala. At the center of the lotuses, one could see the upper body of many women, in perfect shape and appearance and adorned with various jewelry. In their hands they proffered many types of jewelry, such as necklaces, bracelets, armbands, gold threads, and pearl necklaces. As they offered these along with flower garlands and silken tassels, they bowed in the direction of the seat of awakening and the Bodhisattva, and sang this verse: “He always bowed to the buddhas, the hearers, The solitary buddhas, and his masters. Disciplined, mindful, joyful, and without pride, To him, who is full of qualities, you should bow down!”
11.
atha khalūpariṣṭāddiśo varagaganāyā lokadhātorgaṇendrasya tathāgatasya buddhakṣetrādgaganagañjo nāma bodhisattvo mahāsattvastayā prabhayā saṃcoditaḥ san gaṇanāsamatikrāntairbodhisattvaiḥ parivṛtaḥ puraskṛto yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāmat / upasaṃkramya bodhisattvasya pūjākarmaṇe gaganatalastha eva yāvanto daśasu dikṣu sarvabuddhakṣetreṣvadṛṣṭāśrutapūrvāḥ santi puṣpadhūpagandhamālyavilepanacūrṇacīvaravastrālaṃkārachatradhvajapatākāvaijayantiratn - amaṇikanakarajatamuktāhārahayagajarathapattivāhanapuṣpavṛkṣapatrapuṣpaphaladārakadārikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragaśakrabrahmalokapālamānuṣyāmānuṣyāṇāṃ sarvā gaganatalānmahāntaṃ puṣpavarṣamabhipravarṣanti sma sarvasattvaprītisukhasaṃjananaṃ ca / na ca kasyacitsattvasya bhayaṃ cotpīḍāṃ vā karoti sma //
186：於是上方虛空世界，無限眼王如來佛土，菩薩名虛空藏光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；十方佛土如虛空界，合集諸華名香搗香，衣服華蓋幢幡，金銀眾寶，象馬車乘，樹葉花實，男女大小，揵沓和、真陀羅、天、龍、鬼神、釋梵四王時放大雨，使諸眾生想歡喜悅，其有恐懼令無畏難。
187：爾時上方世界，有國名殊勝功德，其佛號曰德王。彼有菩薩摩訶薩，名虛空藏，遇斯光已，與無央數菩薩圍遶來詣菩提道場，為供養故住菩薩前。爾時菩薩以神通力，於虛空中普雨十方世界諸佛剎土，昔所不見昔所未聞，眾寶花鬘、塗香末香燒香，繒綵衣服、幢幡寶蓋、摩尼眾寶，金銀琉璃、車[(王*巨)/木]馬瑙、象馬車乘輦輿兵眾、花樹果樹、童男童女。爾時梵、釋、護世、天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽，人非人等一切群生，皆悉得見，生歡喜心，無有驚怖。
In the quarter above, the light encouraged the bodhisattva, the great being, Gagaṇagañja, who resided in the Varagaṇā world of the thus-gone one Gaṇendra’s buddha realm. Surrounded and escorted by an infinite number of bodhisattvas, he proceeded to the seat of awakening where the Bodhisattva was sitting. As a way to venerate the Bodhisattva, he stood in the middle of the sky and brought down a rain of objects never before seen or heard of in any of the buddha realms in the ten directions. It rained down many types of flowers, incense, perfumes, flower garlands, ointments, powders, cloths, ornaments, parasols, banners, streamers, banners of victory, [F.146.a] jewels, precious stones, gold, silver, pearls, horses, elephants, chariots, infantrymen, carriages, flowering trees, leaves, fruits, boys, girls, gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, mahoragas, Indra, Brahmā, worldly protectors, humans, and nonhumans. Everyone felt full of joy and happiness, and no one made anyone afraid or caused anyone harm.
12.
tatredamucyate -
peyālameṣa diśatāsu jinaurasā ye saṃpūjituṃ hitakaraṃ anuprāpta bodhim /
teṣāṃ viyūhakramavikramasukramāṇāṃ opamyamātra niśṛṇotha jinaurasānām // Lal_20.10 //
ke cāgatā nabhasi megha iva stananto hārā sahasranayutāni pralambayantaḥ /
ke cāgatā makuṭaratnavilambacūḍāḥ pauṣpaṃ vimāna gagane upadarśayantaḥ // Lal_20.11 //
(Vaidya 215) ke cāgatā dharaṇisiṃha ivā nadantaḥ śūnyānimittapraṇidhīravamuñcamānāḥ /
ke cāgatā yatha vṛṣā abhinandamānāḥ na ca dṛṣṭapūrva rucirāṇi kṣipanti puṣpāṃ // Lal_20.12 //
ke cāgatā nabhasi sāra ivā ravanto varṇāsahasra svaki ātmani darśayantaḥ /
ke cāgatā śaśirivā gagane supūrṇāḥ sugatātmajasya guṇamālamudīrayantaḥ // Lal_20.13 //
ke cāgatā raviriva prabha muñcamānāḥ sarvāṇi mārabhavanāni karonti jihmā /
ke cāgatā vimalaketu yathendrayaṣṭyaḥ saṃbhārapuṇyanicitāstahi bodhimaṇḍe // Lal_20.14 //
kecitkṣipanti gaganānmaṇiratnajālā candrā sucandra tatha bāla virocamānā /
māndāravā sumanavārṣikacampadāmā saṃbodhisattva drumarājasthite kṣipanti // Lal_20.15 //
ke cāgatā dharaṇi kampayamāna padbhyāṃ saṃkampitā vasudha prītikarī janasya /
ke cāgatā grahiya meru karetalebhiḥ utsṛṣṭapuṣpapuṭa saṃsthita antarīkṣe // Lal_20.16 //
ke cāgatāścaturi sāgara gṛhya mūrdhnā utsṛṣṭa siñci vasudhāṃ varagandhatoyaiḥ /
ke cāgatā ratanayaṣṭi gṛhītva citraṃ saṃbodhisattvamupadarśaya sthitva dūre // Lal_20.17 //
ke cāgatā bhaviya brahma praśāntarūpāḥ śāntā praśāntamanasaḥ sthita dhyānadhyāyī /
romebhi teṣa svaru niścarate manojña maitrīupekṣakaruṇāmuditāpramāṇā // Lal_20.18 //
ke cāgatā maruta śakra ivā yathaiva devaiḥ sahasranayutaiśca purākṛtāste / (Vaidya 216)
upagamya bodhivaṭu gṛhya kṛtāñjalībhiḥ śakrābhilagna maṇiratna kṣipanti citrā // Lal_20.19 //
ke cāgatāścatudiśā ca yathaiva pālā gandharvarākṣasaparīvṛta kinnarebhiḥ /
vidyutsphuṭānta kusumāni pravarṣamāṇāḥ gandharvakinnararūtena stuvanti vīram // Lal_20.20 //
186：於是頌曰：
1)好談如菩薩，奉愍傷得道；
莊嚴淨應度，德踰大威神。
2)或上雨虛空，垂百千寶瓔；
或上香寶鬘，現垂軒華香。
3)或地師子吼，演空無相願；
或空揚大聲，古未見此華。
4)或在空上界，現己千億寶；
遍空故吉祥，歎菩薩福祐。
5)應時放光明，覆蔽魔宮殿；
或現寶幢英，最福詣佛樹。
6)明珠停虛空，光曜月善月；
或心化須曼，雨道場佛樹。
7)或頭面稽首，天子念造敬；
或可如須彌，虛空手散華。
8)或至四方澤，燒諸好名香；
手執持寶杖，遙覩見菩薩。
9)或現寂梵像，澹泊寂然住；
毛出柔軟香，等慈悲喜護。
10)或如天帝釋，億載天圍繞；
往詣佛道場，叉手散明珠。
11)或至四方域，揵沓鬼真陀；
雨光果須曼，此諸神歎勇。
187：爾時世尊欲重宣此義，而說偈言：
1)利益一切世間者，欲證無上菩提時，
十方無量諸菩薩，皆悉如雲而集會，
彼諸菩薩所來事，我今以喻而略說。
2)無量菩薩從空來，猶如密雲震吼聲，
各各執持寶瓔珞，明珠垂懸甚嚴飾。    
3)無量菩薩從空來，首飾寶冠垂辮髮，
擎捧如花妙臺觀，而至菩提道場所。    
4)無量菩薩從空來，猶如師子震吼聲，
說空無相及無願，而至菩提道場所。    
5)無量菩薩從空來，猶如牛王哮吼聲，
雨未曾有微妙花，而至菩提道場所。    
6)無量菩薩從空來，美聲猶如孔雀王，
身光出現千種相，而至菩提道場所。    
7)無量菩薩從空來，光明猶如淨滿月，
以妙音聲而讚歎，菩薩無量諸功德。    
8)無量菩薩從空來，光明照耀猶如日，
暎蔽一切魔宮殿，而至菩提道場所。    
9)無量菩薩從空來，身色美艷如虹蜺，
福慧資粮悉圓滿，而至菩提道場所。    
10)無量菩薩從空來，手出摩尼眾寶網，
并散曼陀蘇曼陀，婆利師花詹波花，
及持如是等花鬘，而至菩提道場所。
11)無量菩薩從空來，以神通力震大地，
而諸眾生不驚怖，一切靡不歡喜者。    
12)無量菩薩從空來，手接須彌大山王，
如持花鬘不為重，而至菩提道場所。    
13)無量菩薩從空來，頂戴四大香水海，
遍灑大地皆嚴淨，而至菩提道場所。    
14)無量菩薩從空來，各持殊勝眾寶蓋，
令諸菩薩皆覩見，而至菩提道場所。    
15)無量菩薩從空來，現為梵王住寂定，
一一毛孔演妙法，說大慈悲及喜捨。    
16)無量菩薩從空來，示為帝釋微妙形，
一切天人共圍遶，而至菩提道場所。    
17)無量菩薩從空來，示為護世之形像，
一切天人共圍遶，各各散以天花香，
以緊那羅乾闥婆，美妙音聲讚菩薩。
This can also be expressed in verse:
1)In brief, the offspring of the victorious ones from the ten directions Arrive to pay homage to the benefactor who has attained awakening. [296] You will hear only an approximate account of the displays of these bodhisattvas, The bodhisattvas possessed of strength and beauty.
2)Some offer a million necklaces; They arrive in the sky, loud like thunder. Some display flowers and palaces in the expanse of space; They arrive with jewel diadems adorning their hair.
3)Some proclaim emptiness, signlessness, and wishlessness; As they arrive on the ground, they roar like lions. Some scatter beautiful flowers never seen before; As they arrive, they roar like bulls.
4)Some reveal their bodies in a thousand colors; As they arrive in space, they cry like peacocks. Some proclaim the garlands of qualities of the son of the Bliss-Gone Ones; As they arrive in space, they are like the full moon.
5)Some, like the sun, send forth rays of light; As they arrive, they make all the abodes of Māra appear dark. Some who have gathered the accumulation of merit Arrive at the seat of awakening, bright as rainbows.
6)Some scatter a lattice of precious stones from the sky, Shining like the beautiful new moon. [F.146.b] They throw māndārava flowers and garlands of campaka flowers Toward the Bodhisattva as he sits at the foot of the king of trees. [297]
7)Some arrive, making the earth shake with their two feet; The shaking ground amuses the people. Some proffer the central mountain on the palms of their hands As they remain in midair, scattering flowers from baskets.
8)Some bring the four oceans on top of their heads; As they arrive, they scatter and sprinkle perfume on the ground. Some hold up various jewel staffs; As they arrive, they point out the Bodhisattva from afar.
9)Some, like Brahmā, have peaceful forms; Their peaceful minds rest calmly and their concentration is firm. As they arrive, the pores of their bodies resonate with the beautiful sounds Of limitless love, compassion, joy, and equanimity.
10)Some arrive like the god Indra; They come surrounded by millions of gods. At the Bodhi tree they join their palms And scatter jewels like the ones possessed by Indra.
11)Some arrive like the protectors of the four directions, Surrounded by gandharvas, rākṣasas, and kiṃnaras. Like lightning, they bring down a rain of luminous flowers, And praise the heroic one with the voice of gandharvas and kiṃnaras.
13.
ke cāgatāḥ kusumitāṃ pragṛhītva vṛkṣān saphalāṃ sapuṣpavaragandha pramuñcamānāṃ /
jāteṣu teṣu sthita buddha śuddhakāyāḥ avalambamāna pratimaṇḍi kṣipanti puṣpā // Lal_20.21 //
ke cāgatāḥ kusumitāḥ puḍinī gṛhītvā padmotpalaiḥ kusumitaistatha puṇḍarīkaiḥ /
dvātriṃśalakṣaṇadharāḥ sthita padmagarbhe staviṣṭa aliptamanasaṃ vidu bodhisattvam // Lal_20.22 //
ke cāgatā vipulakāya tatheva meru sthitvāntarīkṣa svakamātmanamutsṛjanti /
utsṛjyamātra bhaviyā navapuṣpadāmāḥ saṃchādayanti trisahasri jinasya kṣetram // Lal_20.23 //
ke cāgatā ubhayacakṣuṣi kalpadāhaṃ saṃdarśayanta vibhavaṃ tatha saṃbhavaṃ ca /
teṣāṃ śarīri bahudharmasukhā raṇanti tāṃ śrutva sattvanayutā prajahanti tṛṣṇām // Lal_20.24 //
ke cāgatā ravitakinnaratulyaghoṣāḥ bimboṣṭhacāruvadanāḥ paripūrṇavaktrāḥ /
kanyā yathaiva sualaṃkṛta citrahārāḥ prekṣanta yāṃ suragaṇā na labhanti tṛptim // Lal_20.25 //
ke cāgatā vajirakāya ivā abhedyāḥ heṣṭhā paskandhacaraṇaiḥ pratigrāhyamāṇāḥ / (Vaidya 217)
ke cāgatā ravirivā śaśipūrṇavaktrāḥ jyotsnākarāḥ prabhakarā hatakleśadoṣāḥ // Lal_20.26 //
ke cāgatā ratanamaṇḍita ratnapāṇī saṃchādayitva bahukṣetrasahasrakoṭyaḥ /
varṣanti ratnavara puṣpa sugandhagandhā saṃtoṣaṇārthaṃ bahusattvahitaṃ sukhārtham // Lal_20.27 //
ke cāgatā mahati dhāraṇi ratnakośāḥ romebhi sūtranayutāni prabhāṣamāṇāḥ /
pratibhānavanta mativanta subuddhivanto mattapramattajanatāṃ pratibodhayantaḥ // Lal_20.28 //
ke cāgatā grahiya bheri yathaiva meru ākoṭyamānu gagane sumanojñaghoṣām /
yasyā ravaṃ daśadiśe vraji kṣetrakoṭyā adyāvaboddhumamataṃ anubuddhi śāstā // Lal_20.29 //
iti //
// iti śrīlalitavistare bodhimaṇḍavyūhaparivarto nāma viṃśatitamo 'dhyāyaḥ //
186：12)或受持華香，樹葉華香散；
佛子現半身，卑已散華香。
13)或受分陀利，青蓮若干華；
住相三十二，歎尊無所著。
14)身大如須彌，在虛空自投；
幢幡及華香，見三千佛國。
15)目覩天地燒，悉見諸合散；
念入法門行，聞天不與欲。
16)或暢真陀音，顏色妙具足；
莊嚴如玉女，觀天人無厭。
17)身如剛無壞，心行棄自大；
或來口說義，浴身光去垢。
18)或寶場寶掌，辦百千幢蓋；
雨寶華名香，眾生苦立安。
19)出地大寶藏，毛說億載經；
辯才令意覺，解眾生迷惑。
20)持無畏如山，化亂第一安；
十方億載國，今日覺甘露。
187：18)無量菩薩從空來，各持芬香妙花樹，
枝葉花果遍莊嚴，而至菩提道場所。    
19)其樹花臺有菩薩，於彼花中出半身，
悉皆具相三十二，各各執持諸妙花，
拘物頭花波頭摩，優鉢羅花芬陀利。
20)無量菩薩從空來，手持清淨蓮花沼，
其身廣大如須彌，變為淨妙諸花鬘，
遍覆三千大千界，而至菩提道場所。
21)無量菩薩從空來，各於眼中現劫燒，
而復於此示成劫，遍身一一支節中，
22)演出無邊諸佛法，所有眾生皆得聞，
聞者悉斷諸貪欲，而至菩提道場所。    
23)無量菩薩從空來，其身端正甚可愛，
以眾寶具而莊嚴，其聲猶如緊那羅，
一切天人修羅等，見聞皆悉無厭足。
24)無量菩薩從空來，其身堅固如金剛，
震動大地至水際，而至菩提道場所。    
25)無量菩薩從空來，光明照耀如日月，
滅除眾生煩惱苦，而至菩提道場所。    
26)無量菩薩從空來，其身皆是眾寶成，
遍於無邊佛剎土，普雨雜寶妙花香，
一切眾生悉歡喜，而至菩提道場所。    
27)無量菩薩從空來，各能總持四種藏，
其身一一毛孔中，演說無數諸經典，
具足辯才大智慧，覺悟惛醉諸群生。    
28)無量菩薩從空來，執持天鼓如須彌，
擊出美妙大音聲，遍滿拘胝億佛剎，
普告一切諸人天，娑婆世界雨甘露
12)Some arrive with heavenly trees in bloom, With fruits, flowers, and perfect scents. [298] Among the leaves, the upper bodies of the buddhas’ offspring are visible; They bow to the center of the world and scatter flowers.
13)Some arrive proffering ponds with blooming lotuses; They bring blue and white lotuses that have opened. At the center of each of the flowers, there are beings endowed with the thirty-two marks, Who praise the learned Bodhisattva and his undefiled mind.
14)Some arrive in bodies as big as the central mountain. Standing in midair, they cast off their bodies; Immediately they transform into fresh flower garlands, And cover the realms of the victorious ones in all the trichiliocosm.
15)Some arrive with eyes blazing like the fire at the end of an eon, [F.147.a] Showing the dissolution and the creation. From their bodies many Dharma gates are heard, Causing millions of beings to abandon craving.
16)Some arrive with lips as beautiful as the bimba fruit; Their perfect mouths speak with voices like the kiṃnaras. They appear like maidens, well adorned with necklaces; The gods who view them cannot get enough.
17)Some arrive with indestructible, vajra-like bodies; They wade through the waters below. Some arrive with their faces like the sun or the full moon; Their rays of light and luster conquer the faults of disturbing emotions. [299]
18)Some arrive adorned with precious stones, holding jewels in their hands; With these gems they cover billions of realms. In order to benefit, delight, and satisfy many sentient beings, They bring down a rain of scented and perfect jewel flowers.
19)Some arrive with the treasury of the precious great dhāraṇīs; From the pores in their skin, hundreds of thousands of sūtras are heard.With their confidence, intelligence, and exalted minds, They cause realization in all proud and haughty beings.
20)Some arrive holding the central mountain like a drum; Beating it, they fill the sky with sweet voices. Their sound goes out to millions of realms everywhere: “The Teacher is poised to awaken today, and subsequently to attain immortality!”This concludes the twentieth chapter on the displays at the seat of awakening.
降魔品第二十一
1.
(Vaidya 218) māragharṣaṇaparivarta ekaviṃśaḥ /
iti hi bhikṣavo bodhisattvaiścema evaṃrūpā vyūhā bodhisattvasya pūjākarmaṇe bodhimaṇḍe 'bhisaṃkṛtā abhūvan / svayaṃ ca bodhisattvo yāvanto daśasu dikṣvatītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ sarvabuddhakṣetreṣu bodhimaṇḍālaṃkāravyūhāstān sarvāṃstasmin bodhimaṇḍe saṃdarśayati sma //
atha khalu bhikṣavo bodhimaṇḍaniṣaṇṇasya bodhisattvasyaitadabhavat - iha khalu kāmadhātau māraḥ pāpīyānadhipatirīśvaro vaśavartī / naitanmama pratirūpaṃ bhavedyadahaṃ tenāvidito 'nuttarāṃ samyaksaṃbodhimabhisaṃbudhyeyam / yannvahaṃ mārasya pāpīyasaḥ saṃcodanaṃ kuryām / tasmin vijite sarve kāmāvacarā devādayo nigṛhītā bhaviṣyanti / tataśca māraparṣadaḥ pūrvāvaropitakuśalamūlā mārakāyikā devaputrāste mama siṃhavikrīḍitaṃ dṛṣṭvā anuttarāyāṃ samyaksaṃbodhau cittamutpādayiṣyanti //
186：佛告比丘：菩薩嚴淨如是比像，國土自然，去來今佛諸佛國土，菩薩道場所作嚴淨，皆以普現交露臺閣。菩薩如是坐此高座，其斯欲界諸天之中，計魔波旬最為豪尊，今吾應義當成無上正真之道為最正覺，當感致魔令到於斯，緣斯降伏。因斯攝化諸欲界天子，具足得本，及魔界天，見師子吼降伏一切，成最正覺，爾乃發起三界眾生。
187：降魔品第二十一
爾時佛告諸比丘言：比丘當知，菩薩坐菩提座已作是思惟：我於今者當成正覺，魔王波旬居欲界中最尊最勝，應召來此而降伏之；復有欲界諸天及魔波旬所有眷屬久積善業，當得見我師子遊戲發阿耨多羅三藐三菩提心。
Chapter 21 — Conquering Māra
Monks, in order to venerate the Bodhisattva, the other bodhisattvas manifested many such displays at the seat of awakening. The Bodhisattva himself, however, caused all the displays that ornamented all the seats of awakening of the past, present, and future buddhas in all the buddha realms in the ten directions to become visible right there at the seat of awakening.
Monks, as the Bodhisattva now sat at the seat of awakening, he thought to himself, “Māra is the supreme lord who holds sway over the desire realm, the most powerful and evil demon. [F.147.b] [300] There is no way that I could attain unsurpassed and complete awakening without his knowledge. So I will now arouse that evil Māra. Once I have conquered him, all the gods in the desire realm will also be restrained. Moreover, there are some divine sons in Māra’s retinue who have previously created some basic goodness. When they witness my lion-like display, they will direct their minds toward unsurpassed and complete awakening.”
2.
atha khalu bhikṣavo bodhisattva evamanuvicintya tasyāṃ velāyāṃ bhrūvivarāntarādūrṇākośāt sarvamāramaṇḍalavidhvaṃsanakarīṃ nāmaikāṃ raśmimudasṛjat / yayā raśmyā sarvasmiṃstrisāhasramahāsāhasralokadhātau sarvamārabhavanānyavabhāsya jihmīkṛtāni saṃprakampitāni cābhūvan / sarvaścāyaṃ trisāhasramahāsāhasralokadhāturmahatāvabhāsena sphuṭo 'bhūt / tasyāśca prabhāyā māraḥ pāpīyānidamevaṃ rūpaṃ śabdamaśrauṣīt -
kalpaughacīrṇacarito hyabhiśuddhasattvaḥ śuddhodanasya tanayaḥ pravijahya rājyam / so nirgato hitakaro hyamṛtābhilāṣī bodhidrumaṃ hyupagato 'dya kuru prayatnam // Lal_21.1 //
so tīrṇa ātmana parānapi tārayeyā moceṣyate sa ca parāṃ svayameva muktaḥ /
āśvāsaprāpta sa parānapi cāśvaseyā nirvāpayiṣyati parāṃ parinirvṛtaśca // Lal_21.2 //
śūnyāṃ kariṣyati āpāyatrayo 'pyaśeṣāṃ pūrṇāṃ kariṣyati purāṃ suramānuṣāṇām /
dhyānānabhijña paramaṃ amṛtaṃ sukhaṃ ca dāsyatyasau hitakaro amṛtaṃ spṛśitvā // Lal_21.3 //
śūnyaṃ kariṣyati puraṃ tava kṛṣṇabandho abalo balo balavihīnu apakṣyapakṣyo /
(Vaidya 219) na jñāsyase kva nu vrajāmi karomi kiṃ vā yada dharmavarṣamabhivarṣi svayaṃ svayaṃbhūḥ // Lal_21.4 // iti //
186：召魔品第十七
佛告比丘：於時菩薩有光明，名消魔宮場，演斯光明普照三千佛國，靡不周遍，曜魔宮殿皆使覆蔽。從其光明使魔波旬聞此像教。
大清淨士從無數劫，積功累德棄國捐王，愍哀正真欲成甘露。在佛樹下，己身已度當度餘人，己越三界當脫他人，己身已安當安一切，己身寂滅滅度他人，處在閑居護諸惡趣令無有餘，為天世人一切師父。神通已達，永離諸惡趣令無有餘，為天世人一切師父。神通已達永獲大安，以甘露安安於一切。當空汝界加縛卿頸使無勢力，失眾眷屬，心中隔塞不知何計。當興法雨，潤澤一切。
187：作是念已放眉間白毫相光，其光名為降伏魔怨，遍照三千大千世界傍耀魔宮。魔王波旬於光明中，聞如是偈：
1)世有最勝清淨人，經歷多時修行滿，
是彼釋種捨王位，今現坐於菩提場。    
2)汝身稱有大勇猛，當往樹下共相挍，
其人已達於彼岸，既自能度當度他。    
3)應滅三惡悉無餘，令彼人天轉充滿，
若使得證菩提已，不久空虛汝境界。    
4)愚癡黑暗瞋恚伴，悉當銷散盡無餘，
彼定廣開甘露門，汝等今者為何計？
Monks, as soon as the Bodhisattva had this thought, a light known as the light which conquers all demonic congregations was emitted from the hair between his eyebrows. The light illuminated all demonic abodes in the entire great trichiliocosm, making them dark by comparison and causing them to shake. In fact the entire great trichiliocosm was bathed in an immense light.
From this light a voice called out to Māra, the evil one:
1)“Here is a pure being who has acted well for many eons. As Śuddhodana’s son he abandoned his kingdom; He appeared as a benefactor seeking immortality. He has arrived at the Bodhi tree, so you should now make an effort!
2)“Himself having crossed, he causes others to cross; Himself liberated, he also liberates others. Having found relief, he gives relief to others; Having passed beyond suffering, he will cause others to transcend suffering.
3)“He will empty the three lower realms totally, And fill the city of gods and humans. [301] He, the Benefactor, will attain immortality, And bestow absorptions, higher knowledge, immortality, and happiness.
4)“He will empty your city, O evil kinsman; With your army powerless, you will be without an army and without allies. When the Self-Arisen One, by his nature, pours down the rain of Dharma, You will not know what to do or where to go.”
3.
iti hi bhikṣavo māraḥ pāpīyānābhiḥ saṃcodanābhirgāthābhiḥ saṃcoditaḥ san dvātriṃśadākāraṃ svapnamapaśyat / katamad dvātriṃśadākāram? tadyathā - tamasākulaṃ ca svabhavanamapaśyat / rajasākulaṃ cākīrṇaśarkarakaṭhalyaṃ ca svabhavanamapaśyat / bhītatrastodvignaṃ diśo daśa prapalāyamānaṃ cātmānamapaśyat / vibhraṣṭamakuṭamapaviddhakuṇḍalaṃ cātmānamapaśyat / śuṣkoṣṭhagalatālukaṃ cātmānamapaśyat / saṃtaptahṛdayaṃ cātmānamapaśyat / śīrṇapatrapuṣpaphalāni codyānānyapaśyat / apagatajalāḥ pariśuṣkāśca puṣkariṇīrapaśyat / haṃsakroñcamayūrakalaviṅkakuṇālajīvaṃjīvakādīṃśca pakṣigaṇātrchīrṇapakṣānapaśyat / bherīśaṅkhamṛdaṅgapaṭahatuṇavavīṇāvallakītāḍasampādīṃśca vādyabhāṇḍāṃśchinnavichinnān bhūmau nipatitānapaśyat / priyajanaparivārāśca māramutsṛjya dīnamukhā ekānte gatvā pradhyāyantamapaśyat / agramahiṣīṃ ca māriṇīṃ śayanabhraṣṭāṃ dharaṇyāmubhābhyāṃ pāṇibhyāṃ śīrṣamabhipīḍayantīmapaśyat / ye ca te māraputrā vīryavattamāśca balavattamāśca tejavattamāśca prajñāvattamāśca taṃ bodhisattvaṃ bodhimaṇḍavarāgragataṃ namasyanta evamapaśyat / ātmanīyāśca duhitrīrhā tāta hā tāteti krandantyo 'paśyat / malinacailagātraṃ cātmānamapaśyat / avakīrṇapāṃśuśiraskaṃ ca pāṇḍudurvarṇamojopahṛtaṃ cātmānamapaśyat / harmyakūṭāgāragavākṣatoraṇāṃśca rajasāvakīrṇān patato 'paśyat / ye cāsya te senāpatayo yakṣarākṣasakumbhāṇḍagandharvādhipatayaḥ, tān sarvān hastāñśirasi kṛtvā rodantaḥ krandantaḥ palāyamānāṃścāpaśyat / ye ca te kāmāvacareṣu deveṣu devādhipatayaḥ, tadyathā - dhṛtarāṣṭravirūḍhakavirūpākṣavaiśravaṇaśakrasuyāmasaṃtuṣitasunirmitavaśavartiprabhṛtayaḥ, tān sarvāñśuśruṣamāṇān māraḥ pāpīyān sabodhisattvābhimukhānapaśyat / raṇamadhye cāsyāsirvikośo na bhavati sma / vikrośantamaśivaṃ cātmānamapaśyat / svena ca parivāreṇātmānaṃ parityaktamapaśyat / maṅgalapūrṇakumbhāṃśca patitān dvāre 'paśyat / nāradaṃ ca brāhmaṇamamaṅgalyaśabdaṃ śrāvayantamapaśyat / ānanditaṃ ca dauvārikamanānandaśabdaṃ śrāvayantamapaśyat / tamasākulaṃ ca gaganatalamapaśyat / kāmabhavananivāsinīṃ ca śriyaṃ rudantīmapaśyat / svamaiśvaryaṃ cānaiśvaryamapaśyat / svapakṣaṃ cāpakṣamapaśyat / maṇimuktājālāni ca tūṣṇībhūtāni chinnabhinnapatitānyapaśyat / sarvaṃ ca mārabhavanaṃ pracalitamapaśyat / vṛkṣāñchidyamānānniryūhāṃśca patato 'drākṣīt / sarvaṃ ca mārasenāvyūhamabhimukhaṃ pātyamānamapaśyat //
186：佛語比丘：時魔波旬聞是頌教，臥寐夢中見三十二變：一、見宮殿闇冥不明；二、見宮殿污泥不淨；三、見宮殿毀壞破散而生荊棘；四、見恐怖衣毛為竪馳逸散走；五、見迷惑失道入於邪徑荊棘瓦石；六、見其後園所生樹木無有華實；七、見池水枯竭無諸蓮華；八、見鳧鴈鴛鴦孔雀哀鸞百鳥禽獸皆無羽翼；九、見其大鼓箜篌樂器破壞斷絕棄捐在地；十、見捨所愛敬妻子眷屬別異處寐；十一、自見己身床上墮地破傷頭面；十二、見諸魔子威神力強，皆來稽首歸命菩薩；十三、見魔四女迷失時節化為老母；十四、自觀己身衣體污泥垢塵；十五、自見牆壁軒窓臺閣門戶傾危；十六、自見軍眾鬼神、閱叉、厭鬼、揵沓和、天龍眷屬，一切手脚，其身及頭皆墮在地；十七、見欲界諸天、天帝釋、焰天、兜術天、無憍樂、化自在天，各自捨去不從其教；十八、見魔宮殿所居止眾裹覆頭首；十九、見大自在今不由已；二十、自見眷屬不為歸伏；二十一、見頭冠幘珠璣瓔珞火自然燒；二十二、見魔宮殿自然震動；二十三、見諸樹木而截墮地；二十四、見諸可意業都不復現；二十五、見其水決沒壞宮殿；二十六、見河水崩頹灌民居舍；二十七、見一切天王皆來歸命菩薩瞻其顏色；二十八、見身床臥自然出外；二十九、見其餘眷屬而捨遠去歸於菩薩；三十、見吉祥釜竈皆悉毀壞；三十一、見諸梵王諸魔官屬宣傳不吉；三十二、覩見十方一切眾生歸命菩薩而從受教。
187：佛告諸比丘：時魔波旬聞是偈已，復於夢中見三十二不祥之相：一者見其宮殿悉皆黑暗。二者見其宮中沙礫塵土處處飛揚。三者見其宮殿破壞而生荊棘糞穢盈滿。四者自見驚怖不安東西馳走。五者自見寶冠墮落頭髮解散。六者見其園中樹木無有花果。七者自見頭破腦流於地。八者見其自心熱惱。九者見其園中樹木枝葉枯落。十者見其池井皆竭。十一者見其宮中鸚鵡舍利、迦陵頻伽、共命諸鳥羽翮摧殘。十二者見其宮中鍾鼓琴瑟、簫笛箜篌，種種樂器悉皆斷壞委擲於地。十三者見其親族憂惱舉手拍頭悵然而立。十四者自見其身墜墮床下損傷頭面。十五者見其諸子有威力者詣菩提場頂禮菩薩。十六者見其諸女悲哭懊惱。十七者自見其身衣服垢膩。十八者自見其身羸瘦顦顇頭坌塵土。十九者見其樓閣窓牖悉皆崩摧。二十者見其軍將鬼神夜叉羅剎鳩槃茶等，悉皆刎首狼藉在地。二十一者見其珠寶瓔珞為火所燒。二十二者見欲界四天大王、釋提桓因，乃至他化自在諸天向菩薩前住立瞻仰。二十三者見其自身對敵鬪戰拔刀不出。二十四者見其自身可惡復出惡聲。二十五者見其左右及己眷屬皆悉背逆捨之而去。二十六者見吉祥瓶皆悉破壞。二十七者見那羅天唱不祥音。二十八者見歡喜神稱不歡喜。二十九者見虛空中黑暗煙霧處處彌滿。三十者見護宮神舉聲大哭。三十一者見自在之處咸不自在。三十二者自見其宮震動不安。
Monks, Māra, the evil one, was aroused by these verses and had a dream with thirtytwo omens. [F.148.a] What are these thirty-two? They are as follows:
1. He saw his abode being filled with darkness.
2. The abode was filled with dust, and rough with scattered pebbles.
3. Startled with fear and terror, he fled in the ten directions.
4. He lost his diadem and his earrings fell off.
5. His lips, throat, and mouth dried out.
6. His heart was beating fast.
7. The leaves, flowers, and fruits in his parks withered.
8. His lotus ponds were emptied of water and dried out.
9. All birds, such as swans, cranes, peacocks, cuckoos, kunālas, the two-headed pheasants, and so forth, had broken wings.
10. All his musical instruments—such as his drum, conch, clay drum, hand drum, tambour, lute, harp, cymbals, and tambourines—broke, fell into pieces, then into shreds, and fell on the ground.
11. His beloved kinfolk and retinue abandoned him, their faces cast down, while he stood aside and brooded.
12. His chief queen, Māriṇī, fell from her bed onto the ground and started beating her head with her fists.
13. Those among his sons who were the most diligent, powerful, glorious, and intelligent prostrated to the Bodhisattva, who was sitting at the supremely sacred seat of awakening.
14. His daughters wailed and cried out, “Oh no, father, oh no, father!” [302]
15. He was dressed in stained clothes.
16. With his head covered in dust and his face colorless and pale, he beheld himself as devoid of any vital force.
17. His palace with its corridors, skylights, and porticoes became covered in dust and crumbled down. [F.148.b]
18. All his generals from the realms of the yakṣas, rākṣasas, kumbhāṇḍas, and gandharvas placed their hands on their heads and fled while crying and wailing.
19. Whatever divine regents there are among the gods in the desire realm— Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, Vaiśravaṇa, Śakra, Suyāma, Santuṣita, Sunirmāṇarati, Vaśavartin, and so forth—Māra, the evil one, saw all of them eagerly listening to the Bodhisattva with their faces turned toward him.
20. In the midst of battle, his sword could not be pulled from its sheath, and he himself was unwell and wailing.
21. His retinue abandoned him.
22. His vases full of auspicious items fell into a hole.
23. The priest Nārada pronounced a curse.
24. The gatekeeper Ānandita cried out in distress.
25. The canopy of the sky became covered in darkness.
26. The goddess Śrī, who lives in the desire realm, began to weep.
27. His faculties became ineffectual.
28. He lost his allies.
29. His lattices of jewels and pearls became silent, fell apart, tore, and fell down.
30. His whole dwelling swayed.
31. The trees and the turrets of his buildings tore and fell over.
32. The entire army of Māra was felled in a confrontation.
4.
iti hi bhikṣava evaṃ dvātriṃśadākāraṃ māraḥ pāpīyān svapnamapaśyat / sa pratibuddhaḥ san bhītastrastaḥ saṃvignaḥ sarvamantarjanaṃ saṃnipātya sabalapārṣadyasenāpatidauvārikasaṃnipatitāṃśca tān viditvā ābhirgāthābhiradhyabhāṣat -
(Vaidya 220) dṛṣṭvāna tāṃ sa supināṃ namucī dukhārto āmantrayāti suta ye 'pi ca pāriṣadyā /
senāpatiṃ namuci siṃhahanuśca nāmnā sarveṣa teṣa paripṛcchati kṛṣṇabandhuḥ // Lal_21.5 //
gāthābhi gītaracito 'dya śruto 'ntarīkṣācchākyeṣu jātu varalakṣaṇacitritāṅgaḥ /
ṣaḍvarṣa duṣkaravratāni caritva ghorā bodhidrumaṃ hyupagataḥ prakuruṣva yatnam // Lal_21.6 //
so cedvibuddha svayameva hi bodhisattvo bahusattvakoṭinayutāni vibodhayeta /
śūnyaṃ kariṣyati sa me bhavanaṃ hyaśeṣaṃ yada lapsyate hyamṛtu sparśanaśītibhāvam // Lal_21.7 //
hanta vrajāma sahitā mahatā balena ghātema taṃ śramaṇu eku drumendramūle /
udyojayadhva caturaṅgiṇi śīghra senāṃ yadi icchathā mama priyaṃ ma ciraṃ karotha // Lal_21.8 //
pratyekabuddhabhi ca arhabhiḥ pūrṇa loko nirvāyamāṇu na balaṃ mama durbalaṃ syāt /
so bhūyu eku jinu bheṣyati dharmarājo gaṇanātivṛttu jinavaṃśu na jātu chidyet // Lal_21.9 //
186：佛告比丘：魔於夢中見是諸變，時從夢起心中恐怖，衣毛為竪，召會大臣及諸兵眾，為告說此夢中所見。魔有智臣，名師子安，王問此大臣及諸會者：我於夢中，聞於空中自然出聲，釋家生子身相眾好，六年之中修勤苦行，詣佛樹下當成正覺。從夢覺已心自念言：今此菩薩度無央數億載人民，必空我界令無有餘，當禁制之。有德如是，輙成佛道，名曰法王普往歸之。以何方便斷其徑路令不成就？以大兵眾而往伏之。於是頌曰：
以將大兵眾，共行害除之；便就其樹下，危殺此沙門。
將四部之兵，其欲愛敬我；與我共戰鬪，急速往遣之。
緣覺及羅漢，遍滿於天下；滅除我眾兵，使無有力勢。
如是當成佛，天地之法王；部黨甚熾盛，為佛無斷絕。
187：佛告諸比丘：魔王波旬從夢寤已，遍體戰慄心懷恐懼，召其大臣而語之曰：我聞空中聲言：釋種太子，出家學道苦行六年，坐菩提座當成正覺，其道若成必空我境。汝等軍眾宜往其所而摧伏之。即說偈言：
汝當率領大兵眾，菩提樹下制沙門，
諸君如能愛敬我，與彼戰鬪速令去。    
彼志方空我境界，使為緣覺及聲聞，
若不滅之令永斷，世間成佛無休已。
Monks, such were the thirty-two omens in the dream of Māra, the evil one. When Māra awoke from this dream, he was so terrified that he gathered all his family members. When he saw that they had gathered along with his armies, his retinue, his generals, and his gatekeepers, he addressed them with these verses: When Māra saw these omens, he became worried. He summoned [303] the demon captain Siṃhahanu And his sons and his retinue. The evil kinsman then conferred with all of them: [F.149.a]
1)“Today I heard these verses sung from the sky: ‘A being was born among the Śākyas adorned with perfect marks. He practiced severe austerities for six years, and now has arrived at the Bodhi tree.’ You must make great effort!
2)“If the Bodhisattva becomes awakened, all by himself He will awaken billions of beings. When he attains immortality and reaches the cool state, He will empty all our abodes.
3)“Come on! Let us advance with a great army! We shall destroy that monk, alone at the king of trees. Quick, mobilize the four army divisions! If you wish to please me, do not delay this.
4)“Although the world may be full of worthy ones and solitary buddhas, My force will remain unharmed when they pass beyond suffering. Yet if he alone becomes a victorious one and a Dharma king, He would never allow the line of uncountable victorious ones to be broken.”
5.
atha khalu bhikṣavaḥ sārthavāho nāma māraputraḥ, sa māraṃ pāpīyāṃsaṃ gāthābhiradhyabhāṣat -
kiṃ tāt bhinnavadano 'si vivarṇavaktro hṛdayaṃ samutplavati vedhati te 'ṅgamaṅgam /
kiṃ te śrutaṃ athava dṛṣṭu bhaṇāhi śīghraṃ jñāsyāma tattvatu vicintya tathā prayogam // Lal_21.10 //
nirmāṇu māru avacī śṛṇu mahya vatsa pāpaṃ mi dṛṣṭu supinaṃ paramaṃ sughoram /
bhāṣeya sarvamiha parṣadi adya śeṣaṃ saṃmūrchitā kṣititale prapateyu yūyam // Lal_21.11 //
(Vaidya 221)sārthavāha āha -
raṇakāli prāpti yadi nāma jayo na doṣaḥ tatraiva yastu nihato bhavate sa doṣaḥ /
svapnāntare tu yadi īdṛśa te nimittā śreyo upekṣa ma raṇe paribhāvu gacchet // Lal_21.12 //
māro 'bravīt -
vyavasāyabuddhi puruṣasya raṇe prasiddhi avalambya dhairya sukṛtaṃ yadi no jayaṃ syāt /
kā tasya śakti mama dṛṣṭi sapāriṣadyaṃ notthātu mahya caraṇe śirasā prapattum // Lal_21.13 //
sārthavāha āha -
vistīrṇamasti hi balaṃ ca sudurbalaṃ ca astyeka śūru balavāṃśca raṇaṃjahaśca /
khadyotakairyadi bhavettrisahasra pūrṇā eko ravirgrasati niṣprabhatāṃ karoti // Lal_21.14 //
api ca /
yasya mānaśca mohaśca mīmāṃsā ca na vidyate /
viloma yadi vidvāṃso nāsau śakyaścikitsitum // Lal_21.15 //
186：於是魔子導師，為魔波旬說此偈言：
大人面何變，顏色不如常；
如忉利天人，其身不和調。
今何所見聞，疾告今欲知；
常觀正本末，療治其疾患。
聞天人所言，臥寐見惡夢；
若皆眾中說，聞者自投身。
魔子導師自詣啟父：
我會大眾雖宣音聲，令無所勝，使無非惡，眾庶心生，或有所生，或無所生，如是服響自於樹下，今現瑞應則為吉祥，不見輕慢也。我察必安具眾吉祥，善與少事令罪不生。我見寂然所可導御，不起幻術，不以吾我，行成吉祥正真導師。導師復言：若有威力而不成力，自然羸弱有生勇士慈行得勝。假使螢火滿三千界，有一毫明，必能普照十方天下，其心懷穢妄道習惑，輕於明智彼病難治，無能動移億佛不療。
187：爾時魔王主兵大臣諫於波旬，而說頌曰：
1)大王所領四天主，及以八部諸龍神，
欲色諸天隨梵釋，皆悉頂禮歸依彼。
2)王之諸子勝智者，勇力世間無等倫，
王軍滿八十由旬，夜叉羅剎并諸鬼，
3)雖復近王居左右，恒常敬彼無過人，
皆悉合掌生尊重，私以香花而奉獻。
4)我覩如斯事相已，定知菩薩勝王軍。
王之兵眾所居處，鵂鶹野干為怪響，
5)菩提樹下甚清淨，善禽瑞獸送和音。
如是吉相彼定強，我觀菩薩誰能勝？
6)又王軍眾所住處，常雨沙礫及埃塵，
菩提樹下聖所居，天雨香花悉盈積。
7)王軍所處地高下，砂礫瓦石皆充滿，
菩提樹下坦然平，復以七寶而嚴飾。
8)若見如斯前相已，有智之者定須還，
如是莊嚴悉周遍，菩薩必當成正覺。
9)大王若不從臣諫，如夢所見終不虛，
大王不可犯仙人，宜且收兵還本處。
10)古昔有王觸仙故，呪禁一國悉成灰，
過去有王名淨德，違忤羅闍大仙意，
11)令彼彌年遭亢旱，叢林稼穡咸不登，
王豈不聞圍陀論，三十二相必成佛，
12)眉間光明白毫相，普照十方諸佛國，
況復如王此軍眾，彼豈不能降伏之？
13)無見頂相過極天，諸天畢竟無能覩，
行當成彼微妙果，世間未聞今得聞。
14)須彌及以諸山等，皆悉稽首菩提樹，
施戒忍進禪定慧，歷劫以來修習成，
而能獨坐破王軍，皆是熏修善根力。
Monks, at that point the son of Māra, the evil one, who was named Sārthavāha, addressed his father in these verses:
1)“Father, why is your face so sad and pale? Your heart is thumping and your every limb is shaking. [304] Come now, tell me quick, what did you hear or witness? Let us discover the truth and devise a plan.”
2)With his pride vanished, Māra said: “Son, listen to me. I had a bad dream, extremely terrifying.
If I were to tell everything now to the audience here, You would faint and fall to the ground.”
3)Sārthavāha said: “When the time for battle has arrived, victory is of no bad consequence; However, for the one who is killed, there is detriment. If your dream conveys an omen of this kind, It may be best to give up and not go to war, which would bring humiliation.”
4)Māra replied: “One with a determined mind will win in battle; If we rely on firmness and correct action, victory will be ours. When he sees me and my retinue, He will be powerless but to rise and bow to my feet.”
5)Sārthavāha said: [F.149.b] “An army may be vast, but if it is weak, A single powerful hero may win the battle. Even if the universe were filled with fireflies, They could be destroyed and eclipsed by a single sun.” [305] Moreover: “He who is proud and ignorant does not have much acumen; If he is opposed to a shrewd person, he will not be able to think effectively.”
6.
iti hi bhikṣavo māraḥ pāpīyān sārthavāhasya vacanamakṛtvā mahatīṃ caturaṅginīṃ senāmudyojayati sma mahābalaraṇaśauṇḍāṃ bhīṣaṇāṃ romaharṣaṇīmadṛṣṭāśrutapūrvāṃ devamanuṣyairbahuvidhamukhavikārakoṭinayutaśatasahasravikāraprakārāṃ bhujagaśatasahasrakaracaraṇakuṭilapariveṣṭitaśarīrāṃ asidhanuśaraśaktitomarakuṭhārapaṭṭisabhuśuṇḍimusaladaṇḍapāśagadācakravajrakaṇayadharāṃ varavarmakavacavarmitaśarīrāṃ viparītaśiraḥkaracaraṇanayanāṃ jvalitaśironayanavadanāṃ duḥsaṃsthitodarapāṇipādamugratejovadanāṃ paramavikṛtavadanadarśanāṃ vikarālavikṛtadaṃṣṭrāṃ ghanabahuvipulapralambajihvāṃ suṇḍikakiliñjasadṛśajihvāṃ jvalanasadṛśakṛṣṇasarpaviṣapūrṇaraktanetrām / keciddhi tatrāśīviṣān vamanti sma / kecitkaratalairāśīviṣān parigṛhya bhakṣayanti sma / garuḍā iva sāgarādabhyutkṣipya kecinnaramāṃsarudhirakaracaraṇaśiroyakṛdantrapurīṣādīṃśca bhakṣayanti sma / kecijjvalitapiṅgalakṛṣṇanīlaraktakadrukarālavicitrarūpāḥ / kecidvikṛtakūpaprajvalitotpāṭitavikṛtakaṭākṣāḥ / kecitparivṛttajvalitavikṛtanayanāḥ /(Vaidya 222) kecijjvalitān parvatān parigṛhya salīlamapareṣu parvateṣu abhirūḍhā āgacchanti sma / kecitsamūlān vṛkṣānutpāṭya bodhisattvābhimukhā abhidhāvanti sma / kecidajakaṇaśūrpakarṇahastikarṇalambakarṇavarāhakarṇāḥ / kecid vṛkakarṇāḥ / keciddakodariṇo durbalakāyā asthikaṅkālasaṃghāṭamabhinirmāya bhagnanāsāḥ kumbhodarāḥ karoṭapādā ucchuṣkatvagmāṃsarudhirāḥ chinnakarṇanāsākaracaraṇanayanottamāṅgāḥ / kecidrudhirapipāsayā śirāṃsi parasparaṃ nikṛntanti sma / keciddhrinnavikṛtabhairavarūkṣasvarāḥ phutphutkārapicutkāraphuluphuluprakṣveḍitāni kurvanti sma / kecidāhuḥ - āharata haratābhihanata hanata bandhata gṛhṇata chindata bhindata mathayatotkṣipata nāśayatemaṃ śramaṇaṃ gautamaṃ sārdhaṃ drameṇeti bruvanti sma / kecidbheruṇḍakaśṛgālasūkaragardabhagohastyaśvoṣṭrakharamahiṣaśaśacamarakhaḍgaśarabhanānāpratibha - yaraudravikṛtavaktrāḥ / kecitsiṃhavyāghraṛkṣavarāhavānaradvīpibiḍālachāgalorabhrasarpanakulamatsyamakaraśiśumārakūrmakāka - gṛghrolūkagaruḍādisadṛśātmabhāvāḥ / kecidvirūparūpāḥ / kecidekaśīrṣā dviśīrṣā yāvacchatasahasraśīrṣāḥ / kecidaśīrṣāḥ / kecidekabhujā yāvacchatasahasrabhujāḥ / kecidabhujāḥ / kecidekapādakāḥ / kecidyāvacchatasahasrapādāḥ / kecidapādakāḥ / kecitkarṇamukhanāsikākṣinābhisrotobhirāśīviṣānniścārayanti sma / kecidasidhanuśaraśaktipaṭṭiśaparaśucakratomarakaṇayavajrabhuśuṇḍibhindipālādīni nānāpraharaṇāni bhrāmayanto nṛtyanto bodhisattvaṃ saṃtarjayanti sma / kecinnarāṅgulīśchitvā mālāguṇān kṛtvā dhārayanti sma / kecicchirobhirasthikarakāñchīrṣakaṭāhakāṃśca mālāguṇamiva kṛtvā dhārayanti sma / kecidāśiviṣapariveṣṭitaśarīrāḥ / kecicchīrṣakaṭāhakān parigṛhya hastyaśvoṣṭragogardabhamahiṣārūḍhāḥ / kecidadhaḥśirasa ūrdhvapādāḥ / kecitsūcīromāṇaḥ / kecidgogardabhavarāhanakulachāgalorabhrabiḍālakapivṛkaśṛgālaromāṇaḥ āśīviṣān vamanto 'yoguḍāni nirgaranto dhūmaketūnutsṛjanto jvalitatāmralohavarṣaṃ pravarṣanto vidyudvarṣān kṣipanto vajrāśaniṃ pramuñcantastaptāmayovālikāṃ pravarṣantaḥ kālameghān saṃjanayanto vātavṛṣṭimutpādayantaḥ śarameghavarṣānutsṛjantaḥ kālarātriṃ darśayanto rāvaṃ saṃjanayanto bodhisattvamabhidhāvanti sma / kecitpāśān bhrāmayanto mahāparvatān prapātayanto mahāsāgarān kṣobhayanto laṅghayanto mahāparvatāṃścālayanto meruṃ parvatarājaṃ vidhāvantaḥ palāyamānā vikṣipanto 'ṅgapratyaṅgāni bhrāmayantaḥ śarīrāṇi hasanto mahāhāsyāni urāṃsi prasphoṭayantaḥ urāṃsi tāḍayantaḥ keśāṃsi dhunvantaḥ pītamukhāni ca nīlaśarīrā jvalitaśirasa ūrdhvakeśā itastato vegena paridhāvanto bherūṇḍākṣāśca bodhisattvaṃ vibhīṣayanti sma / jīrṇāḥ striyaśca rudantyo bodhisattvamupasaṃkramyaivaṃ vadanti sma - aho putra, hā mama putra, uttiṣṭhottiṣṭha, śīghraṃ prapalāyasva / rākṣasarūpāḥ piśācarūpāḥ kāṇakhañjadurbalāśca pretāḥ kṣutkṣāmākṣā urdhvabāhavo vikṛtāsyāḥ krandanto bhayamupadarśayantastrāsaṃ saṃjanayanto bodhisattvasya purato 'bhidhāvanti sma / tayā caivarūpayā mārasenayā samuditayā samantādaśītiryojanānyāyāmena vistāreṇa sphuṭamabhūt / yathā caikasya mārasyaivaṃ koṭīśatānāṃ trisāhasraparyāpannānāṃ mārāṇāṃ pāpīyasāṃ senābhistiryagūrdhvaṃ ca parisphuṭamabhūt //
186：
187：
Monks, Māra, the evil one, did not pay heed to Sārthavāha’s warning. Instead he gathered all four divisions of his great and powerful army. It was a terrifying army, so brave in battle that it would make anyone’s hair stand on end. Such an army had never been seen before, or even heard of, in the realms of gods and humans. The soldiers were able to transform their faces in a trillion ways. On their arms and legs slithered hundreds of thousands of snakes, and in their hands they brandished swords, bows, arrows, darts, lances, axes, tridents, clubs, staffs, bludgeons, lassos, cudgels, discuses, vajras, and spears. Their bodies were covered in finest cuirasses and armor.
Some had their heads, hands, or feet turned backward, or their eyes facing backward. Their heads, eyes, and faces were ablaze. Their bellies, hands, and feet were deformed, and their faces brimmed with vehement ardor. Their mouths, with protruding ugly fangs, appeared contorted in the extreme, and their thick and broad tongues, rough like a turtle’s neck or a straw mat, dangled from their mouths.
Like the eyes of a black snake, which are flush with poison, their eyes were blazing red, as if on fire. Some of them were vomiting poisonous snakes, while others, like garuḍas emerging from the ocean, grasped these poisonous snakes in their hands and ate them. Some ate human flesh and drank blood, chewing on human arms, legs, heads, and livers, and slurping entrails, feces, and vomit. Their terrifying bodies had many colors, such as brown, blue, red, black, and blazing yellow.
Some had ugly hollow eyes, like wells. Others had eyes that were gouged out, eyes that were ablaze, or disfigured eye sockets. [F.150.a] Some had ugly eyes, rolling and blazing. Some carried flaming mountains in their hands while playfully riding on other mountains as their mount. Others ran toward the Bodhisattva, carrying trees that had been uprooted.
Some had ears like goats, demons, elephants, or pigs, or hanging ears. Others had no ears at all. Some had swollen bellies and weak bodies, with their bones sticking out. They had broken noses, bellies like barrels, and feet round as balls. [306] Their skin, flesh, and blood had dried out, and their ears, noses, hands, feet, eyes, or heads were cut.
Some were so thirsty for blood that they would cut each other’s heads off. They would make snappy, ugly, terrifying, and rough sounds of “Phut phut, picut, phulu phulu!” Others would call, “Let’s get rid of him! Grab that mendicant Gautama along with his tree! Let’s make sure that he is caught, cut, slashed, tied, held, harassed, cut in pieces, gotten rid of, and destroyed!”
They were disfigured and caused terror with their awful faces of foxes, jackals, pigs, donkeys, oxen, elephants, horses, camels, wild asses, buffaloes, rabbits, yaks, rhinos, and the eight-legged lion beast. Some had animal bodies like lions, tigers, wild boars, bears, monkeys, elephants, cats, goats, sheep, snakes, mongooses, fish, crocodiles, alligators, tortoises, ravens, vultures, owls, and garuḍas.
Some had misshapen forms. Some had just one head, [F.150.b] but others had two or more, some even up to one hundred thousand. Some had no head at all. Some had just one arm while others had up to one hundred thousand. Others had no arms. Some had just one leg while others had up to one hundred thousand. Others had no legs at all. Some had poisonous snakes emerging from their bodily apertures—ears, mouths, noses, eyes, and belly buttons. They threatened the Bodhisattva as they danced around and brandished their many weapons, such as swords, bows, arrows, darts, tridents, axes, discuses, spears, lances, vajras, javelins, and other sharp weapons.
Some of them wore garlands of human fingers that they had cut off and strung together. Others wore on their heads bones, hands, and skulls, which they had strung into garlands, and some had their bodies covered in poisonous snakes. Some were holding skulls and rode on elephants, horses, camels, donkeys, and buffaloes. Some had their heads pointing down and feet up. Some had needle-like hair on their heads. Others had hair like oxen, donkeys, boars, mongooses, goats, sheep, cats, monkeys, wolves, or jackals.
They were vomiting poisonous snakes, spitting out lumps of iron, spewing fire, and producing a rain of flaming iron and copper. They sent rains with thunder, released bolts of lightning, [307] caused a rain of hot iron sands, gathered black clouds, and made storms arise. They sent rains consisting of masses of arrows, bringing darkness and causing swishing sounds as they ran toward the Bodhisattva.
Some of the soldiers swung their lassos, destroyed great mountains, stirred the vast oceans, jumped over tall mountains, and shook Meru, the king of mountains. In this way they came running, throwing their limbs in the air and rocking their bodies. [F.151.a] They cried out loudly in laughter, slapped and beat their chests, and disheveled their hair. Their faces were yellow, their bodies blue, their heads flaming with the hair streaming upward. Running around impetuously, darting here and there with eyes like a fox, they tried to frighten the Bodhisattva.
Old women approached the Bodhisattva and called out to him: “Oh no, son! Oh no, my son! Get up! Quick, get up and flee!” Awful forms of demonesses, flesh eaters, and hungry spirits—one-eyed, limping, and with hunger in their eyes—ran toward the Bodhisattva with outstretched hands, distorted faces, and terrifying cries. They were fearful and horrifying.
Such an army of demons formed a big gathering, stretching eighty leagues on every side. Just like this single army, so too the armies of hundreds of zillions of evil demons, residing in the great trichiliocosm, spread themselves around the Bodhisattva in horizontal and upward directions.
7.
(Vaidya 223)tatredamucyate -
yakṣakumbhāṇḍamahoragarūpāḥ rākṣasapretapiśācakarūpāḥ /
yattaka loki virūpa suraudrāḥ sarvi ta nirmita tatra śaṭhebhiḥ // Lal_21.16 //
ekaśirā dviśirā triśirāśca yāvatsahasraśirā bahuvaktrāḥ /
ekabhujā dvibhujā tribhujāśca yāvatsahasrabhujā bahubhujāḥ /
ekapadā dvipadā tripadāśca yāvatsahasrapadā bahu anye // Lal_21.17 //
nīlamukhāni ca pītaśarīrā pītamukhāni ca nīlaśarīrā /
anyamukhāni ca anyaśarīrāḥ ekamupāgatu kiṃkarasainyam // Lal_21.18 //
vātu pravāyati varṣati varṣaṃ vidyusahasraśatāni patanti /
deva guḍāyati vṛkṣa luḍanti bodhivaṭasya na īryati patram // Lal_21.19 //
varṣati deva pravarṣati varṣaṃ ogha vahanti jalākulabhūmim /
īdṛśa bhīṣaṇikā bahurāśī yatra acetana vṛkṣa patanti // Lal_21.20 //
dṛṣṭva ca tānatibhīṣaṇarūpāṃ sarvi visaṃsthita rūpavirūpāṃ /
śrīguṇalakṣaṇatejadharasyā cittu na kampati meru yathaiva // Lal_21.21 //
māyasamāṃstatha svapnasamāṃśca abhranibhāṃ samudīkṣati dharmāṃ /
īdṛśa dharmanayaṃ vimṛṣanto susthitu dhyāyati saṃsthitu dharme // Lal_21.22 //
(Vaidya 224)yasya bhaveta ahaṃ ti mameti bhāva samucchrayi tattvaniviṣṭāḥ /
so bibhiyādabuddheḥ sthitu grāhe ātmani saṃbhrami gaccha nirīkṣya // Lal_21.23 //
śākyasutastu svabhāvamabhāvaṃ dharma pratītya samutthita buddhā /
gaganopamacittu suyukto na bhramate sabalaṃ śaḍha dṛṣṭvā // Lal_21.24 //
186：
187：
On this topic, it is said:
1)Forms of yakṣas, kumbhāṇḍas, and mahoragas, As well as rākṣasas, hungry spirits, and flesh eaters, In any form that the world finds ugly and fierce, All have been magically manifested there by these rogues.
2)They have one, two, three heads, Up to a thousand faces. One, two, three arms, Up to a thousand arms.
3)There are also many with one, two, three legs, Even some with a thousand legs. [308] Some have a blue face and a yellow body; Others have a yellow face and a blue body.
4)Their heads and bodies do not match; Such is the army of soldiers approaching.
5)They have faces like tigers, snakes, and hogs, Elephants, horses, donkeys, and camels, Monkeys, lions, or bears. Such are the faces of the approaching army.
6)Many terrifying malevolent spirits approach, With wild matted hair, sheep heads, crooked bones, and goiters; [F.151.b] Their bodies are drenched with human blood. Such are the malevolent spirits that approach.
7)Their legs are like the legs of an antelope; Their eyeballs look like those of monkeys; Their fangs look like elephant tusks. Such are the faces of the approaching army.
8)The shape of their bodies is that of a crocodile; Their two eyeballs are ablaze; Their ears are like those of a goat. Such are the faces of the approaching army.
9)Some hold up a staff in their hands, Others brandish hammers, clubs, and tridents, While some hold Mount Meru in their hands. These are the terrifying forms of the approaching malevolent spirits.
10)They hold up sickles, brandish discuses, roll their eyes, Lift great mountaintops in their hands, And bring down storms and rains of rock and meteor. These are the terrifying malevolent spirits approaching.
11)They blow hurricanes, bring down rainstorms, Shoot off billions of lightning bolts, Roar with thunder, and sway trees. Yet the leaves on the Bodhi tree remain still.
12)The rain pours down in torrents; Rivers overflow and flood the land. So many terrifying things have appeared That even inanimate trees fall over
13)As they witness these terrible forms, All of them ugly and misshapen. Yet the One Who Has Qualities, Marks, and Splendor Keeps his mind unshaken, like Mount Meru.
14)He sees all phenomena as illusion, Like a dream, and like clouds. Since he sees them in this manner that accords with the Dharma, He meditates steadfastly, established in the Dharma.
15)Whoever thinks of “me” and “mine” And clings to objects and the body, Should be afraid and terrified, Since they are in the clutches of ignorance.
16)The Son of the Śākyas has realized the essential truth That all phenomena arise in dependence and lack reality. With a mind like the sky, he is just fine, Unperturbed by the spectacle of the army of rogues.
8.
iti hi bhikṣavo mārasya pāpīyasaḥ putrasahasram / tatra ye māraputrā bodhisattve 'bhiprasannāḥ sārthavāhapūrvaṃgamāḥ, te mārasya dakṣiṇe pārśve sthitā abhūvan / ye mārapākṣikāḥ, te vāme pārśve sthitā abhuvan mārasya pāpīyasaḥ / tatra māraḥ pāpīyāṃstān svān putrānāmantrayate sma - kīdṛśena balena vayaṃ bodhisattvaṃ dharṣayiṣyāmaḥ? tatra dakṣiṇe pārśve sārthavāho nāma māraputraḥ / sa pitaraṃ gāthayā pratyabhāṣat -
suptaṃ prabodhayitumicchati pannagendraṃ suptaṃ prabodhayitumicchati yo gajendram /
suptaṃ prabodhayitumicchati yo mṛgendraṃ suptaṃ prabodhayitumicchati so narendram // Lal_21.25 //
vāme pārśve durmatirnāma māraputraḥ sa evamāha -
saṃprekṣaṇena hṛdayānyabhisaṃsphuṭanti lokeṣu sāra mahatāmapi pādapānām /
kā śaktirasti mama dṛṣṭihatasya tasya saṃjīvituṃ jagati mṛtyuhatasya vāstu // Lal_21.26 //
dakṣiṇe madhuranirghoṣo nāmāha -
vṛkṣeṣu sāra ka ihāsti tato bravīṣi dṛṣṭvā bhinanmi manujeṣvatha kā avasthā /
meruṃ giriṃ yadi bhinatsi nirīkṣaṇena naivāsya tubhya nayanebhi hatonmiṣeran // Lal_21.27 //
api ca /
yaḥ sāgaraṃ taritumicchati vai bhujābhyāṃ toyaṃ ca tasya pibituṃ manujeṣvasantu /
śakyaṃ bhavedidamatastu vadāmi duḥkhaṃ yastasya vaktramabhito 'pyamalaṃ nirīkṣet // Lal_21.28 //
186：佛告比丘：1)於是波旬不用導師之言，即召千子——其五百子導師之等，信樂道德歸於菩薩，住菩薩右；其五百子隨魔教者住菩薩左——時魔波旬告諸子言：汝等一心共立建謀，以何力勢勝菩薩乎？
2)其右面子名導師者，答父波旬而說偈言：
令諸子諍豈為好，自任訟理欲斷根；
小蟲欲與師子戰，勇如是行豈勝佛。
3)其左面子，名曰惡目，以偈報答：
適覩我身力便傷，如樹墮地拔根枝；
於今沙門察我住，以得視息復欲喘。
4)其右面子，名曰軟音，以偈報曰：
欲興恐懼消大海，所行顛倒求安和；
斯觀菩薩之面像，吾不謂父為奇訝。
187：佛告諸比丘：1)是時波旬聞彼大臣如是偈已，其心悶亂，復召千子，其五百子清白之部，在魔王右歸依菩薩，其五百子冥黑之部，在魔王左贊助魔王。於是波旬告語諸子：汝等宜應一心籌量，以何方計能摧伏彼？
2)右面魔子名曰導師，於波旬前，而說偈言：
睡龍醉象師子王，三獸暴猛猶難觸，
況復有斯禪定力，誰能犯彼大牟尼。
3)左面魔子名曰惡慧，亦向波旬而說偈言：
我若視人人必破，吾今看樹樹亦摧，
怒目所向無全者，如值伺命終難活。    
4)右面魔子名曰美音，復向波旬而說偈言：
人是不堅何足破，樹稱危脆任能摧，
縱汝瞋目須彌崩，何能舉眼瞻菩薩？    
設使善浮過大海，復能一氣吸滄溟，
如是之事自可為，無能懷惡觀菩薩。
Monks, among the one thousand sons of Māra, the evil one, [F.152.a] there were some, such as Sārthavāha, who began to feel devotion toward me, the Bodhisattva. They all assembled on the right side of Māra, the evil one, while those who supported Māra took a stand on his left side. Now Māra asked his sons: “What type of army should we use to subdue the Bodhisattva?”
Standing to his right, Māra’s son Sārthavāha spoke this verse to his father: “Would you want to wake up the leader of the nāgas? Would you want to wake up the leader of the elephants? [309] Would you want to wake up the king of the animals? That is like wanting to disturb the leader of men from his ease.”
Standing to his left, Māra’s son Durmati replied: “Even at the mere sight of us, people’s hearts burst, And so does the solid core of great trees. Struck by my stare, what power would this monk have? Or struck by death, what power would he have to live in this world?”
From the right side, Madhuranirghoṣa spoke: “What solid core do trees have for that matter? You say ‘I will break him by staring,’ but can you do that, people? Even if you could destroy Mount Meru with your stare, You could not even open your eyes in his presence.” Moreover:“To cross the ocean using one’s hands And to drink its water is impossible for people. Yet looking directly at the Bodhisattva’s stainless face Would be even harder than that.”
9.
(Vaidya 225)vāme śatabāhurnāmāha -
mameha dehesmi śataṃ bhujānāṃ kṣipāmi caikena śataṃ śarāṇām /
bhinanmi kāyaṃ śramaṇasya tāta sukhī bhava tvaṃ vraja mā vilamba // Lal_21.29 //
dakṣiṇe subuddhirāha -
śataṃ bhujānāṃ yadi ko viśeṣo bhujā kimarthaṃ na bhavanti romāḥ /
bhujaikamekena tathaiva śūlāḥ taiścāpi kuryānna hi tasya kiṃcit // Lal_21.30 //
kiṃ kāraṇam?
maitrāvatastasya muneḥ śarīre viṣaṃ na śastraṃ kramate na cāgniḥ /
kṣiptāni śastrāṇi vrajanti puṣpatāṃ maitrī hi lokottarabhāvi tasya // Lal_21.31 //
api ca /
divi bhuvi ca jale ca ye balāḍhyāḥ asiparaśugharāśca guhyakā narā vā /
kṣamabalamimu prāpya te narendraṃ prabalabalālpabalā bhavanti sarve // Lal_21.32 //
186：1)其左面子，名曰不淨，以偈答曰：
自見一己欲得勝，卿作沙門默然退；
見我兵眾無數千，皆共猛勇害汝形。
2)其右面子，名曰善意，而說偈言：
象大鉤鎖所有力，勇執金剛密健人；
建得忍力藏柔軟，使諸剛強永無力。
187：1)左面魔子名曰百臂，復向波旬而說偈言：
我今一身有百臂，一一皆能放百箭，
大王但去不假憂，如此沙門何足害？
2)右面魔子名曰妙覺，復向波旬而說偈言：
縱汝一毛成一臂，一一皆能放百箭，
汝自以此為殊勝，豈損菩薩之一毛？    
牟尼定力出世慈，毒火兵刃無能害，
執持刀杖圖為惡，散在空中盡成花。    
雖復天人阿修羅，夜叉羅剎有大力，
終為忍辱之所制，能令威勢成羸劣。    
From the left side, Śatabāhu said: “My body has one hundred arms, And with just one of them I can shoot off one hundred arrows. O father, I will break the body of this monk! Be happy and go now without delay.”  
From the right side, Subuddhi said: [310] “If it is advantageous to have one hundred arms, Why do bodily hairs not become arms? You may hold a spear in each of your hands And use them all, yet that will bring you nothing.” Why is that? “Because of his love, the body of this sage [F.152.b] Is inaccessible to poison, weapons, and fire. Since the love that he feels transcends the world, When you shoot your weapons, they turn into flowers.”
And moreover: “All the powerful ones in the sky, the earth, and the waters, Whether humans or guhyakas, may hold up their swords and axes. But when they go to the leader of men, who has the power of forbearance, They all change from very strong, to strong, to weak.”
10.
vāme ugratejā āha -
antargato 'haṃ dhakṣyāmi praviśyāsya tanuṃ śubhām /
vṛkṣaṃ sakoṭaraṃ śuṣkaṃ dāvāgniriva sūkṣmataḥ // Lal_21.33 //
dakṣiṇe sunetra āha -
meruṃ dahestvaṃ yadi vāpi kṛtsnaṃ praviśya cāntargatu medinīṃ vā /
dagdhuṃ na śakyaḥ sa hi vajrabuddhiḥ tvatsaṃnibhairvālikagaṅgatulyaiḥ // Lal_21.34 //
api ca /
caleyurgirayaḥ sarve kṣayaṃ gacchenmahodadhiḥ /
candrasūryau patedbhūmau mahī ca vilayaṃ vrajet // Lal_21.35 //
(Vaidya 226)lokasyārthe kṛtārambhaḥ pratijñākṛtaniścayaḥ /
aprāpyaiṣa varāṃ bodhiṃ notthāsyati mahādrumāt // Lal_21.36 //
186：1)其左面子，名曰強威，重說偈言：
雖菩薩身光消病，我入於彼悉破壞；
受持善根如劫燒，我身當害於菩薩。
2)其右面魔子，名曰善因，以偈報曰：
山尚可動空可墮，其大海水尚可盡；
虛空盡可行在地，不得甘露不捨樹。
187：1)左面魔子名曰嚴威，復向波旬而說偈言：
我今能入比丘身，為火焚燒盡令滅，
譬如山火焚枯木，一切叢林悉無餘。    
2)右面魔子名曰善目，復向波旬而說偈言：
世界須彌可燒盡，金剛之慧實難焚，
山移海竭大地銷，日月從空皆墮落，
利益眾生坐道樹，未證菩提終不移。
On the left side, someone named Ugratejas called out: “Invisible, I will enter his beautiful body And then I will burn it, Just like a low forest fire Would burn a dry, hollow tree.”
On the right side, Sunetra replied: “You may burn the entire Mount Meru And enter, invisible, into the earth, But his vajra mind cannot possibly be burned By the likes of you, even if you were equal in number to the grains of sand in the Ganges.”
Moreover: “It can happen that all mountains quake, And it may be that the oceans dry up. It is also possible that the sun and moon will fall from the sky, And it may be that the earth will one day melt away. “Yet it is impossible that the one who has set out To benefit the world with a firm resolve Should rise from the foot of the great tree Before he attains awakening.”  
11.
vāme dīrghabāhurgarvita āha -
ālayaṃ candrasūryāṇāṃ nakṣatrāṇāṃ ca sarvaśaḥ /
pāṇināhaṃ pramardāmi taveha bhavane sthitaḥ // Lal_21.37 //
caturbhyaḥ sāgarebhyaśca jalaṃ gṛhṇāmi līlayā /
taṃ gṛhya śramaṇaṃ tāta sāgarasya paraṃ kṣipe // Lal_21.38 //
tiṣṭhatāṃ tāta seneyaṃ mā tvaṃ śokārdito bhava /
sabodhivṛkṣamutpāṭya kṣepsye pāṇyā diśo daśa // Lal_21.39 //
dakṣiṇe prasādapratilabdha āha -
sadevāsuragandharvāṃ sasāgaranagāṃ mahīm /
tvaṃ marditāṃ prakuryāśca pāṇibhyāṃ madagarvitaḥ // Lal_21.40 //
tvadvidhānāṃ sahasrāṇi gaṅgāvālikayā samāḥ /
romaṃ tasya na cāleyurbodhisattvasya dhīmataḥ // Lal_21.41 //
186：1)其左面魔子，名曰所入變，復以偈答曰：
日月光明猶可蔽，魔宮殿住能隱水；
豈取一渧盡江海，將兵迴還勿雷吼。
2)其右面魔子，名曰德悅，復以偈報曰：
日月可滅明，鐵圍可不淨；
菩薩之清淨，己一無能當。
187：1)左面魔子名曰傲慢，復向波旬而說偈言：
我今住此以手摩，日月宮殿盡令碎，
又能吸彼四大海，於中所有皆空竭，
當擲沙門於海水，大王勿以此為憂。    
不假兵眾降伏之，我獨能令彼銷滅，
今當摧折菩提樹，并取沙門擲十方。    
2)右面魔子名曰有信，復向波旬而說偈言：
假使力碎三千界，如是大力滿恒沙，
不動菩薩之一毛，何足能傷智慧者？
From the left side, Dīrghabāhugarvita said: “Right here before you, I could use my bare hands To grind to dust The sun, the moon, and the stars. [311] “I could, with playful ease, Get hold of all the water in the four oceans. Father, I will get hold of this monk And throw him to the end of the oceans. “Father, may this army stand firm! Do not be aggrieved! I will uproot the Bodhi tree And scatter it everywhere with my hands.”
From the right side, Prasādapratilabdha said: “You may proudly assume That you can crush with your hands All gods, demigods, and gandharvas, Along with the earth, the mountains, and the oceans. “Yet even thousands of beings like you, As many as there are grains of sand in the Ganges, Would be unable to move a single hair On that wise Bodhisattva.”
12.
vāme bhayaṃkara āha -
bhayaṃ hi te tāta bhṛśaṃ kimarthaṃ senāya madhye kimavasthitasya /
senā na tasyāsti kutaḥ sahāyāḥ kasmādbhayaṃ te bhavatīha tasmāt // Lal_21.42 //
dakṣiṇa ekāgramatirāha -
yūthaṃ na loke 'sti śaśīravīnāṃ na cakravartī na ca kesarīṇām /
na bodhisattvāniha tāta yūthaṃ ekaḥ samartho namuciṃ nihantum // Lal_21.43 //
186：
187：1)左面魔子名曰可怖，復向波旬而說偈言：
如此沙門不足畏，彼無朋黨而獨居，
今當恐之走十方，大王兵強何以怖？    
2)右面魔子名一緣慧，復向波旬而說偈言：
日月師子寧有兵，輪王威勢不假眾，
一切菩薩無軍旅，一身一念破魔軍。
From the left side, Bhayaṃkara said: “Father, for one who is set in the midst of a great army, What is the use of excessive fear? [F.153.a] He does not have an army. Where are his allies? Why do you fear him?”
From the right side, Ekāgramati said: “In the universe, the sun and the moon have no army, And the universal monarch and the lion have no army. Likewise this Bodhisattva has no army, Yet he is capable of destroying Namuci single-handedly.”
13.
vāme 'vatāraprekṣyāha -
na śaktiśūlā na gadā na khaṅgāḥ na hastino 'śvā na rathā na pattiḥ /
taṃ śauṇḍamekaṃ śramaṇaṃ niṣaṇṇaṃ hansye 'dya mā saṃbhrama tāta kiṃci // Lal_21.44 //
(Vaidya 227)dakṣiṇe puṇyālaṃkāra āha -
nārāyaṇasya yatha kāya achedyabhedyo kṣāntibalaiḥ kavacito dṛḍhavīryakhaṅgaḥ /
trivimokṣavāhanasi prajñadhanuḥ sa tāta puṇyābalena sa hi jeṣyati mārasenām // Lal_21.45 //
186：1)其左面魔子，名曰求便，即時頌偈答曰：
無兵無黨名純淑，其面妙好無鎧仗；
未見無兵欲戰鬪，如我今日必相害。
2)其右面子，名曰德嚴，以偈報曰：
不可從己而獨言，心懷忍力精進強；
行三脫門智慧財，德力為兵相降伏。

187：1)左面魔子名曰求惡，復向波旬而說偈言：
惟願大王莫愁惱，我今不持諸器仗，
以鼻卷取彼沙門，於是撲之令碎滅。    
2)右面魔子名功德莊嚴，復向波旬而說偈言：
其人身力甚堅固，如那羅延不可壞，
況持忍辱而為鎧，勤行精進以為刃，
以三解脫為所乘，復以智慧為調御，
菩薩由斯福德力，必能摧伏我魔軍。    
From the left side, Avatāraprekṣin said: “He has no lances or spears, no clubs or swords, No horses, elephants, chariots, or foot soldiers.  That single arrogant monk, sitting there— Father, I will kill him today, please have no worries.”
From the right side, Puṅyālaṃkāra said: “His body is unshakable and indestructible like Nārāyaṇa’s; He wears an armor of forbearance and wields the sword of unbendable diligence; The threefold liberation is his steed, and knowledge is his bow. Father, through the force of his merit, the Bodhisattva will conquer Māra’s army.”
14.
vāme 'nivartyāha -
na nivartate tṛṇagataḥ pradahan davāgniḥ kṣiptaṃ śaro na ca nivartati śikṣitena /
vajraṃ nabhe nipatitaṃ na nivartate ca na sthānamasti mama śākyasutaṃ hyajitvā // Lal_21.46 //
dakṣiṇe dharmakāma āha -
ārdraṃ tṛṇaṃ prāpya nivartate 'gniḥ girikūṭamāsādya nivartate śaraḥ /
vajraṃ mahīṃ prāpya adhaḥ prayāti aprāpya śāntamamṛtaṃ na nivartate ayam // Lal_21.47 //
kiṃ kāraṇam?
śakya tāt antarīkṣe lekhyacitra citrituṃ yāvanti keci sarva sattva ekacitta sthāpitum /
candrāsūrya mārutaṃ ca śakya pāśa bandhituṃ na bodhisattva śakya tāta bodhimaṇḍi cālitum // Lal_21.48 //
186：1)其左面魔子，名曰不還，以偈答曰：
當還害之如燒草，正使吉呪不免箭；
呪以成者破山還，不令太子住不馳。
2)其右面子，名曰法樂，以偈報曰：
虛空可盡令有形，其眾生界可一同；
柔軟風冷尚可獲，菩薩樹下不可移。


187：1)左面魔子名曰不退，復向波旬而說偈言：
譬如激矢自不歸，山火從風定難止，
霹靂金剛必無反，未摧釋子終不還。    
2)右面魔子名曰樂法，復向波旬而說偈言：
激矢中石不復前，烈火遇水必銷滅，
霹靂至地竟何去，若見菩薩當自歸。    
大王乍可盡虛空，或使眾生心作一，
或能將繩繫日月，如此之事皆可為，
唯有菩薩坐菩提，大王不可而傾動。
[312] From the left side, Anivartin said: “The fire burning on the plains does not shy away from burning the grass; The arrow shot skillfully cannot be stopped by a learned one; The bolt of lightning shooting across the sky does not return. I will not rest until I have conquered the son of the Śākyas.”
From the right side, Dharmakāma said: “When meeting wet grass, the fire retreats; When the arrow hits a mountain peak, it rebounds; The bolt of lightning, having hit the ground, sinks down. Until the Bodhisattva obtains peaceful immortality, he will not retreat.” And why? “Father, even if one could draw pictures in the empty sky, Or gather the minds of all sentient beings, as many as there are, into one, Or, my father, bind the sun, the moon, and the wind with a noose, One could still not move the Bodhisattva from the seat of awakening.”
15.
vāme 'nupaśānta āha -
dṛṣṭīviṣeṇa mahatā pradahāmi meruṃ bhasmīkaromi salilaṃ ca mahodadhīnām /
bodhiṃ ca paśya śramaṇaṃ ca ahaṃ hi tāta dṛṣṭyā yathādya ubhayaṃ hi karomi bhasmam // Lal_21.49 //
dakṣiṇe siddhārtha āha -
viṣeṇa pūrṇo yadi vaiṣa sarvo bhavettrisāhasravaraḥ pradīptaḥ /
nirīkṣaṇādeva guṇākarasya sunirviṣatvaṃ viṣamabhyupeyāt // Lal_21.50 //
(Vaidya 228)viṣāṇamugraṃ tribhaveha yacca rāgaśca doṣaśca tathaiva mohaḥ /
te tasya kāye ca tathaiva citte nabhe yathā paṅkarajo na santi // Lal_21.51 //
* * * * tasmānnivartāmaha tāta sarve // Lal_21.52 //
186：1)其左面子，名曰澹怕，以偈答曰：
我父境界供自然，眾人所欲皆有之；
皆當破壞害其命，就樹下危乃捨去。
2)其右面子，名曰一切吉，以偈報曰：
假使三千滿中物，皆成為毒不能傷；
婬怒癡毒大恐難，皆欲加聖終不能。


187：1)左面魔子名不寂靜，復向波旬而說偈言：
我眼有毒若使看，須彌崩倒渤澥竭，
當知沙門及道樹，纔視之時盡成灰。    
2)右面魔子名一切利成，復向波旬而說偈言：
假使以彼三千界，其中盡成於猛毒，
功德之藏若視之，能令眾毒為無毒。    
諸毒豈復過三毒，三毒無累其身心，
菩薩本自同虛空，大王慎勿輕而往。
From the left side, Anupaśānta said: “With the great poison of my gaze, I can burn Mount Meru And turn the waters in the great oceans to ashes. So, father, look at the seat of awakening and that monk As I now turn both of them to ashes with my gaze.”
From the right side, Siddhārtha said: [313] “You may be able to fill the world with poison And put ablaze the great trichiliocosm, Yet by a mere glance from the One Who Is the Source of All Good Qualities, [F.153.b] Your poison will lose its toxicity. “In the three realms, there are fierce poisons In the form of attachment, anger, and delusion. Yet none of them can be found in his body, nor in his mind, Just as mud and dust cannot be found in the heavens. “His body, speech, and mind are pristine, And he is filled with love for sentient beings. No weapon or poison will be able to harm him, So, father, please, let us all turn back.”
16.
vāme ratilolo nāmāha -
ahu tūryasahasra pravāditaiḥ apsarakoṭisahasra alaṃkṛtaiḥ /
lobhayitvana neṣyi purottamaṃ kāmaratiṃ hi karomi vaśe tava // Lal_21.53 //
dakṣiṇe dharmaratirāha -
dharmaratī sada tasya ratīhā dhyānaratī amṛtārtharatiśca /
sattvapramokṣaṇa maitraratiśca rāgaratiṃ sa ratiṃ na karoti // Lal_21.54 //
186：1)其左面魔子，名曰樂貪，以偈答曰：
百千玉女自莊嚴，鼓於無數伎樂音；
受喜數受樂欲好，從是致安諸所慕。
2)右面魔子，名曰法行，以偈報曰：
以法所樂而自娛，慕敬禪定好甘露；
度脫眾生受以慈，誰復有心樂於欲。

187：1)左面魔子名曰喜著，復向波旬而說偈言：
莊飾萬億諸天女，鼓奏百千妙絃歌，
誘之將入自在宮，恣欲令其永貪著，
大王由是得自在，唯願勿以此為憂。    
2)右面魔子名曰法慧，復向波旬而說偈言：
彼所樂者非非法，唯有解脫及諸禪，
為眾生故樂行慈，於爾五欲無貪著。    
From the left side, Ratilola said: “I will play thousands of instruments And send forth billions of well-adorned divine girls Who will get him excited and lead him to our exquisite harem. I will provide sexual pleasure and bring him under your control.”
From the right side, Dharmarati said: “He only delights in the pleasures of the Dharma, The bliss of concentration and the significance of immortality, And the joy of liberating sentient beings and the happiness of a loving mind. He does not delight in the pleasures of passion.”
17.
vāme vātajavo nāmāha -
javenahaṃ candraravī graseyaṃ pravāyamānaṃ gagane ca vāyum /
adyaiva tāta śramaṇaṃ gṛhītvā prāsasya muṣṭiṃ vikirāmi vāyum // Lal_21.55 //
dakṣiṇe 'calamatirnāma māraputraḥ, sa evamāha -
yathā tavaiṣo javavega ugraḥ tadvadyadi syātsuramānuṣāṇām /
sarve samagrāpi na te samarthāḥ kartuṃ rujāmapratipudgalasya // Lal_21.56 //
186：
187：
From the left side, Vātajava said: “I can at once swallow the sun and the moon And the wind blowing through the sky. Father, I will catch that mendicant this very day And blow him away like a handful of husk.”
From the right side, Māra’s son named Acalamati said: “Even if all gods and humans became As swift and strong as you are And gathered in a single place, They would be unable to harm this peerless being.”
18.
vāme brahmamatirāha -
syāttādṛśānāmapi vṛndamugraṃ kuryānna kiṃcittava mānaghātam /
prāgeva saikaḥ prakaroti kiṃ te vṛndena sādhyanti hi sarvakāryā // Lal_21.57 //
(Vaidya 229)dakṣiṇe siṃhamatirāha -
na siṃhavṛndaṃ bhuvi dṛṣṭapūrvaṃ dṛṣṭīviṣāṇāṃ api nāsti vṛndam /
tejasvināṃ satyaparākramāṇāṃ puruṣarṣabhāṇāṃ api nāsti vṛndam // Lal_21.58 //
186：
187：
From the left side, Brahmamati said: “If there was such a fierce crowd of our men, He could do nothing to wound your pride. Since all tasks are accomplished by teams, How could he harm you just on his own?”
From the right side, Siṃhamati said: [314] “Lions have never been seen sitting on the ground in a row; Those with a poisonous gaze do not team up. Those splendorous beings that have courage because of being true, Those supreme leaders of beings also do not congregate together.”
19.
vāme sarvacaṇḍālo nāmāha -
na te śrutā tāta giro 'bhidīptā yathā nadante tanayāstaveme /
vīryeṇa vegena balena yuktā vrajāma śīghraṃ śramaṇaṃ nihantum // Lal_21.59 //
dakṣiṇe siṃhanādī nāmāha -
bahavaḥ śṛgālā hi vanāntareṣu nadanti nādānna satīha siṃhe /
te siṃhanādaṃ tu niśāmya bhīmaṃ trastā palāyanti diśo daśāsu // Lal_21.60 //
māraurasāstadvadamī apaṇḍitāḥ aśrutva nādaṃ puruṣottamasya /
nadanti tāvatsvamatā 'tighṛṣṭā manuṣyasiṃhe nadite na santi // Lal_21.61 //
186：1)左面魔子，名曰好跂，以偈答曰：
月行虛空有所至，除去闇冥故清明；
我等今日得沙門，毀滅所行諸覺業。
2)其右面子，名曰師子吼，以偈報曰：
無數野狐而鳴呼，不如一勇師子吼；
百獸聞音懷恐懼，戰慄驚怛奔四方。
今者卿等亦如是，不聞人尊頒宣法，
自強廣遠妄所說，聞聖師子吼降伏。
187：    1)左面魔子名旃陀羅，復向波旬而說偈言：
大王不聞諸子言，其聲哮吼皆摧裂，
并有勇健迅捷力，疾往於彼滅沙門。    
2)右面魔子名師子吼，復向波旬而說偈言：
野干群鳴大澤中，秪為未聞師子吼，
若使一聞師子吼，自當奔馳走十方。    
如是一切無智魔，未聞人中師子吼，
徒自競辯無休止，若使聞已皆銷滅。
From the left side, Sarvacaṇḍāla said: “Father, you have not heard such heated voices before As those your sons are calling out with now. [F.154.a] Mustering diligence, speed, and power, Let’s quickly go and destroy that monk!”
From the right side, Siṃhanādin said: “In the midst of the jungle, when the lion is not there, Many jackals bark. Yet when they hear the lion’s frightening roar, They flee in panic in all directions. “In the same way, these ignorant sons of Māra, As long as they have not heard the voice of the perfect man, Raise their voices, opinionated and impudent, While the lion of men remains silent.”
20.
vāmātpārśvādduścintitacintyāha -
yaccintayāmi tadihāśu bhoti kathaṃ na eṣo ima vīkṣate ca /
mūḍho na eṣo anabhijña kiṃ vā yadutthihitvā na palāyate laghum // Lal_21.62 //
dakṣiṇātpārśvātsucintitārtho nāmāha -
mūḍho na vāyaṃ aparākramo vā yuṣmaiva mūḍhāśca asaṃyatāśca /
na yuṣmi jānātha imasya vīryaṃ prajñābalenāsya jitāḥ stha sarve // Lal_21.63 //
mārātmajānāṃ yatha gaṅgavālikā etena vīryeṇa yathaiva yūyam /
(Vaidya 230) romasya ekaṃ na samartha cālituṃ prāgeva yaścintayi ghātayiṣye // Lal_21.64 //
mā yūyamatra kṣiṇuyāta mānasaṃ prasannacitā bhavathā sagauravāḥ /
nivartayā mā prakarotha vigrahaṃ bhaviṣyate 'sau tribhavesmi rājā // Lal_21.65 //
186：1)其左面子，名曰念惡，以偈答曰：
今來眾會無數變，
云何觀此諸頭首？
愚人覩是不捨走，
言降伏之乃訛言。
187：1)左面魔子名曰惡思，復向波旬而說偈言：
豈可不見吾軍眾，我有惡思能速成，若非世間無智者，何不速起而奔走？    
2)右面魔子名曰善思，復向波旬而說偈言：
彼非無知乏勢力，汝自凡愚闕勝能，汝今未悉彼善權，彼當以智降伏汝。我等魔子恒沙眾，如是雄勇遍三千，不動菩薩之一毛，豈獨惡思能致損？無能於彼生惡念，應當尊重起淨心，是即三界為法王，汝宜退還勿戰鬪。
From the left side, Duścintitacintin said: “Whatever I wish for is quickly accomplished, So why does he not look at us with circumspection? He must be either deluded or ignorant Since he does not rise up quickly and flee.”
From the right side, Sucintitārtha said: “He is neither a fool nor a weakling; You yourselves are the fools, so extremely careless. You have no idea about his valor; The power of his insight will conquer you all. “Even with the strength of demonic sons Equal in number to the grains of sand in the river Ganges, You would not be able to bend a single hair on his head, So how much less could you kill him? “Do not corrupt your minds; Instead you should respect him with devotion. He is about to become king of the three realms; Turn back and do not make war.”
21.
peyālam / evaṃ te sarve māraputrāḥ paripurṇaṃ putrasahasraṃ śuklapākṣikāśca kṛṣṇapākṣikāśca māraṃ pāpīyāṃsaṃ pṛthakpṛthaggāthābhiradhyabhāṣanta //
atha khalu bhadraseno nāma mārasya pāpīyasaḥ senāpatiḥ, sa māraṃ pāpīyasaṃ gāthābhiradhyabhāṣata -
ye te tavānuyātrāḥ śakro lokapālāśca kinnaragaṇāśca /
asurendrā garuḍendrāḥ kṛtāñjalipuṭāḥ praṇata tasmai // Lal_21.66 //
kiṃ punaranānuyātrā brahmā ābhāsvarāśca suraputrāḥ /
devāśca śuddhāvāsakāste 'pi ca sarve praṇata tasmai // Lal_21.67 //
ye ca taveme putrāḥ prajñāmeghāvinaśca balinaśca /
te bodhisattvahṛdayaṃ anupraviṣṭā namasyanti // Lal_21.68 //
yāpyeṣa mārasenā aśīti sphuṭa yojanāni yakṣādyaiḥ /
bhūyiṣṭha sarvaprekṣī prasannamanaso hi nirdoṣam // Lal_21.69 //
dṛṣṭvā yathā subhīmāṃ raudrāṃ vikṛtāṃ camūmimāṃ ghorām /
na ca vismito na calito dhruvamasya jayo bhavatyadya // Lal_21.70 //
sthita yatra ca seneyaṃ tatra ulūkāḥ śivāśca viruvanti /
vāyasagardabharuditaṃ nivartitavyaṃ kṣamaṃ śīghram // Lal_21.71 //
vīkṣasva bodhimaṇḍe paṭukroñcā haṃsa kokīla mayūrāḥ /
abhidakṣiṇaṃ karonti dhruvamasya jayo bhavatyadya // Lal_21.72 //
yatra sthita seneyaṃ tatra masiḥ pāṃśavaśca varṣanti /
mahimaṇḍi kusumavṛṣṭiḥ kuruṣva vacanaṃ nivartasva // Lal_21.73 //
yatra sthita seneyaṃ utkūlanikūla śalyakaṇṭakākīrṇam /
mahimaṇḍa kanakanirmalu nivartitavyaṃ kṣamaṃ prājñaiḥ // Lal_21.74 //
dṛṣṭā ti supini pūrve bheṣyasi pratyakṣu yadi na gacchāsi /
bhasmaṃ camūṃ ca kariṣyati ṛṣibhirdeśā kṛtā yathā bhasmam // Lal_21.75 //
(Vaidya 231) rājā yato ṛṣivaro roṣitu āsīt sa brahmadattena /
uddagdhadaṇḍakavanaṃ varṣairbahubhistṛṇa na jātā // Lal_21.76 //
ye keci sarvaloke ṛṣayo vratacāriṇastapoyuktāḥ /
teṣāmayaṃ pradhāno hyahiṃsakaḥ sarvabhūtānām // Lal_21.77 //
kiṃ te na śrutapūrvaṃ kāye dīptā sulakṣaṇā yasya /
niṣkrāmati cāgārātsa bhavati buddho jitakleśaḥ // Lal_21.78 //
ima īdṛśī vibhūtiṃ pūjārthaṃ nirmitā jinasutebhiḥ /
taṃ nūnamagrasattvo hyagrāhutisaṃpratigrāhī // Lal_21.79 //
ūrṇā yathā suvimalā virājate kṣetrakoṭinayuteṣu /
jihmīkṛtāḥ sma ca tayā nisaṃśayaṃ eṣa mārabalahantā // Lal_21.80 //
mūrdhnaṃ yathāsya devairdraṣṭu na śakyaṃ na vai bhavāgrasthaiḥ /
nūnaṃ sarvajñatvaṃ prāpsyatyanyairanupadiṣṭam // Lal_21.81 //
yatha merucakravālāścandrāsūryaśca śakrabrahmāṇaḥ /
vṛkṣāśca parvatavarāḥ praṇate sarve mahīmaṇḍam // Lal_21.82 //
niḥsaṃśayu puṇyabalī prajñābalavāṃśca jñānabalavāṃśca /
kṣāntibalavāṃśca vīryabalavānabalaṃkartā namucipakṣāṃ // Lal_21.83 //
hastī yathāmabhāṇḍaṃ pramardate kroṣṭukān yathā siṃhaḥ /
khadyotaṃ vādityo bhetsyati sugatastathā senām // Lal_21.84 //
186：取要言之，一切魔子，清白部，又黑冥部，各各說偈。於時有一將軍，名曰賢天，為魔波旬說此偈言：
1)是君之所知，釋四王真陀；阿須倫迦留，叉十稽首禮。
2)何況所不惑，梵天及光音；淨居諸天子，普亦自歸命。
3)今所生諸子，從尊受教令；斯等敬菩薩，至此皆稽首。
4)今斯魔軍眾，三千二百里；恭恪悅意觀，心中懷踊躍。
5)覩之面和悅，百千天雨華；無數神供養，諸天下賓王。
6)諸魔眾所作，憒亂鼓不鳴；能還者為智，必不得其勝。
7)佛樹為吉祥，鳧鴈呰孔雀；不畏而悲鳴，不勝不如還。
8)魔眾所住處，雨墨及塵土；道場雨眾華，唯聽願迴還。
9)魔眾所住處，溝坑布[金*疾]鏫；道場于香熏，智覩當還逝。
10)前所夢見瑞，目覩何不還；為欲奈之何，處所已破壞。
11)其濫衍化人，瞋於凡大仙；精進極歎頌，雨雷不生草。
12)精進仙人還，應儀能合偶；不害眾生故，頭首得自在。
13)天王不聞乎，身相光遠照；出國無所異，成佛降塵勞。
14)其身如是淨，仙人奉敬之；當往詣至尊，莫不啟受教。
15)眉間白毫毛，若演其光明；覆蔽億國土，蓋魔宮不現。
16)無能見其頂，極察不能覩；無能堪任觀，成就正真覺。
17)猶須彌鐵圍，日月天帝梵；土地諸道場，樹木山稽首。
18)福力有智力，聖力精進力；忍力禪思力，魔力消無力。
19)猶如坏為器，必當疾毀壞；師子比禽獸，螢火比日月。
20)求比無等倫，師子虺同耶；比察於菩薩，不見有等類。
187：    
In this way a thousand of Māra’s sons, both good and bad, each further addressed Māra, the evil one, in verses. [315] At the end, Bhadrasena, the general of Māra, spoke these verses to him:
1)“All those who normally follow you, such as Śakra, The protectors, the hordes of half kiṃnaras, The leaders of the demigods, and the leaders of the garuḍas, Now they all join their palms and bow to the Bodhisattva.
2)“So what need is there to mention those who do not follow you, Brahmā and the luminous divine sons, And the gods of the pure abodes—[F.154.b] They all, too, bow to him.
3)“Even those of your sons who are wise, Who are powerful and smart, Venerate the Bodhisattva In accord with his essence.
4)“This army of yakṣas and other beings, Which extends for eighty leagues, Is seen in full by the All-Seeing One, With a clear mind and without hatred.
5)“Since he is neither taken aback nor stirred When seeing this wild and fierce army, So hideous and frightening, His victory is certain now.
6)“Wherever this army is found, The cries of the jackal and the owl are heard. When the calls of the crow and the donkey ring out, It is wise to quickly retreat.
7)“Please look toward the seat of awakening! Clever curlews, swans, cuckoos, and peacocks Are circumambulating the Bodhisattva. It is certain that today the victory will be his.
8)“Wherever this army is found, Dust and soot rain from the sky. Yet at the seat of awakening, a rain of flowers falls, So heed my words and turn back!
9)“Wherever this army is found, The ground is uneven and filled with thorns and prickles. Yet at the seat of awakening, the ground is stainless like gold, So it is better for the wise to retreat.
10)“The past nightmares Will now come true. If you do not retreat, He will reduce this army to dust, Just as countries are destroyed by the sages. [316]
11)“When the supreme, masterful sage Became angry with King Brahmadatta, He burned the Daṇḍaka Forest So that for many years no grass would grow.
12)“Whatever sages there are who practice disciplined conduct And practice austerities, He is supreme among them, For he does not harm any living being.
13)“Have you not heard before That the one whose body blazes with all the marks And who walks away from his home Will conquer disturbing emotions and attain awakening?
14)“The sons of the victors manifest such great powers As an act of worship, For isn’t the Supreme Being A worthy recipient of the best of offering rites?
15)“Since the immaculate hair between his eyebrows Beautifies a trillion realms And outshines all of us, He will surely conquer Māra’s army.
16)“Since the gods at the peak of existence Are unable to see the crown of his head, [F.155.a] So, surely, without being taught by others, He will attain omniscience.
17)“Since Mount Meru and the surrounding ranges, The sun, the moon, Śakra, Brahmā, All the trees, and the best of mountains All prostrate to the seat of awakening,
18)“It is certain that the one with the power of merit, The powers of knowledge and wisdom, And the powers of forbearance and diligence,  Will render Māra’s factions powerless.
19)“Like an elephant stepping on a fresh clay pot, Or a lion fighting a fox, Or the sun effacing a firefly, The Bliss-Gone One will obliterate our army.”
22.
etacchutvā paro māraputro 'tīva roṣātsaṃraktanayano 'bravīt -
ekasya varṇānatiapremayāṃ prabhāṣase tasya tvamekakasya /
eko hi kartuṃ khalu kiṃ samartho mahābalā paśyasi kiṃ na bhīmā // Lal_21.85 //
atha dakṣiṇātpārśvānmārapramardako nāma māraputra āha -
sūryasya loke na sahāyakṛtyaṃ candrasya siṃhasya na cakravartinaḥ /
bodhau niṣaṇṇasya ca niścitasya na bodhisattvasya sahāyakṛtyam // Lal_21.86 //
186：
187：    
Upon hearing these words, another son of Māra became enraged and, with bloodshot eyes, he said: “Your praise for this lone person Is without any bounds. What could that single man be capable of? Can’t you see this great and terrifying army?”
Then from the right side, the son of Māra called Mārapramardaka said: [317] “It is not necessary to help the sun in this world, Nor the lion or the universal monarch. The Bodhisattva sitting with resolve for awakening Surely does not need any helpers.”
23.
atha bodhisattvo mārasya durbalīkaraṇahetorvikasitaśatapatranibhaṃ vadanaṃ saṃcārayati sma / yaṃ dṛṣṭvā māraḥ pāpīyān prapalāyāno 'bhūt / mama camū bodhisattvasya vadanaṃ pratiṣṭheti (Vaidya 232) manyamānaḥ prapalānaḥ punareva pratinivṛtya saparivāro vividhāni praharaṇāni bodhisattvasyoparyutsṛjati sma sumerumātrāṃśca parvatān / te ca bodhisattvasyopari prakṣiptāḥ puṣpavitāne vimānāni saṃtiṣṭhante sma / ye ca dṛṣṭiviṣā āśīviṣāḥ śvāsaviṣāścāgnijvālānutsṛjanti sma, taccāgnimaṇḍalaṃ bodhisattvasya prabhāmaṇḍalamiva saṃtiṣṭhate sma //
186：
187：
At that point, in order to weaken the strength of the demons, the Bodhisattva turned his face, which resembled a blooming lotus with one hundred petals, toward them. Upon seeing the Bodhisattva’s face, Māra took flight. Fleeing, he thought that his army could withstand the sight of the Bodhisattva’s face, and he once again turned back.
Assisted by his followers, they now began to hurl various weapons upon the Bodhisattva. However, even when they threw mountains as big as the central mountain at the Bodhisattva, the mountains all turned into flower canopies and celestial palaces. Those with poisonous gazes, those with poisonous snakes, and those with poisonous breath shot flames of fire at the Bodhisattva. Yet this circle of fire just turned into what seemed to be the Bodhisattva’s halo of light.
24.
atha punareva bodhisattvo dakṣiṇena pāṇinā śīrṣaṃ pramārṣṭi sma / māraśca paśyati sma / bodhisattvasya haste khaṅga iti dakṣiṇāmukhaḥ prapalāyate sma / na kiṃciditi punareva pratinivartate sma / nivṛtya ca bodhisattvasyopari nānāvidhāni praharaṇānyutsṛjati sma asidhanuśaraśaktitomaraparaśvadhabhuśuṇḍimusalakaṇayagadācakravajramudgarapādapaśilāpāśāyoguḍānatibhayānakān / te cotkṣiptamātrā nānāvidhāni puṣpadāmāni puṣpavitānāni iva saṃtiṣṭhante sma / muktasukusumāni ca mahīmavakiranto mālyadāmāni cāvalambamānāni bodhivṛkṣaṃ vibhūṣayanti sma / tāṃśca vyūhān vibhūtiṃ dṛṣṭvā bodhisattvasya māraḥ pāpīyānīrṣyāmātsaryopahatacetā bodhisattvamabravīt - uttiṣṭhottiṣṭha he rājakumāra, rājyaṃ bhuṅkṣva, tāvattava puṇyam, kutaste mokṣaprāptiḥ?
186：
187：
The Bodhisattva now touched his right hand to his head. Māra perceived that the Bodhisattva was brandishing a sword in his hand, and so he fled toward the south. However, thinking that it could not be true after all, he again returned. [F.155.b] When he came back, the demons began to hurl all sorts of terrifying weapons at the Bodhisattva. They threw swords, arrows, darts, lances, axes, clubs, javelins, bludgeons, discuses, vajras, hammers, uprooted trees, rocks, lassos, and iron balls. However, as soon as the demons released the weapons, the weapons turned into garlands and canopies of flowers, and a cooling rain of flower petals fell on the ground. The flower garlands hung as adornments on the Bodhi tree.
When Māra, the evil one, witnessed the Bodhisattva’s power and the displays that he performed, his mind was disturbed with jealousy and avarice. He called out to the Bodhisattva: “Listen, young Prince, get up! Get up and relish your kingship—your virtue lies precisely in doing that! On what grounds could you ever attain liberation?” [318]
25.
atha bodhisattvo dhīragambhīrodāraślakṣṇamadhurayā vācā māraṃ pāpīyasametadavocat - tvayā tāvatpāpīyannekena nirgaḍena yajñena kāmeśvaratvaṃ prāptam / mayā tvanekāni yajñakoṭīniyutaśatasahasrāṇi nirgaḍāni yaṣṭāni / karacaraṇanayanottamāṅgāni ca nikṛtya nikṛtyārthibhyo dattāni / gṛhadhanadhānyaśayanavasanaṃ caṃkramodyānāni cānekaśo yācanakebhyo nisṛṣṭāni sattvānāṃ mokṣārthinā /
186：
187：
The Bodhisattva answered Māra, the evil one, with words that were firm, profound, vast, gentle, and sweet: “You, evil one! Through just a single unstinting act of giving, you have become lord of the desire realm. I, on the other hand, have performed trillions of unstinting acts of giving. I have cut off my hands, legs, eyes, and my head, and given them to beggars. With the intention to liberate sentient beings, I have often given beggars my house, wealth, grains, beds, clothes, and parks.”
26.
atha khalu māraḥ pāpīyān bodhisattvaṃ gāthayā pratyabhāṣat -
yajño mayeṣṭastvamihātra sākṣī nirargaḍaḥ pūrvabhave 'navadyaḥ /
taveha sākṣī na tu kaścidasti kiṃcitpralāpena parājitastvam // Lal_21.87 //
bodhisattva āha - iyaṃ pāpīyan mama bhūtadhātrī pramāṇamiti //
atha bodhisattvo māraṃ māraparṣadaṃ ca maitrīkaruṇāpūrvaṃgamena cittena sphuritvā siṃhavadabhīto 'nuttrasto 'stambhī adīno 'līnaḥ asaṃkṣubhito 'lulito vigatabhayalomaharṣaḥ śaṅkhadhvajamīnakalaśasvastikāṅkuśacakrāṅkamadhyena jālāvitānāvanaddhena suruciratāmranakhālaṃkṛtena mṛdutaruṇasukumāreṇānantakalpāparimitakuśalamūlasaṃbhāropacitena dakṣiṇena pāṇinā sarvakāyaṃ parimārjya salīlaṃ mahīṃ parāhanati sma / tasyāṃ ca velāyāmimāṃ gāthāmabhāṣat -
iyaṃ mahī sarva jagatpratiṣṭhā apakṣapātā sacarācare samā / (Vaidya 233)
iyaṃ pramāṇā mama nāsti me mṛṣā sākṣitvamasmiṃ mama saṃprayacchatu // Lal_21.88 //
saṃspṛṣṭamātrā ceyaṃ mahāpṛthivī bodhisattvena ṣaḍvikāramakampat prākampat saṃprākampat / araṇat prāraṇat saṃprāraṇat / tadyathāpi nāma māgadhikānāṃ kāṃsapātrī kāṣṭhenābhyāhatā raṇatyanuraṇati, evameveyaṃ mahāpṛthivī bodhisattvena pāṇitāḍitā raṇatyanuraṇati sma //
186：
187：
Māra, the evil one, replied with this verse: “Previously I made a wholesome act of giving; It was an unstinting act, and you are my witness. But you have no witness to your acts, So there is no point in speaking of them, and instead you will be conquered.”
The Bodhisattva replied: “Evil one, the earth here is my witness.” He then embraced Māra, the evil one, and his demonic retinue with thoughts of love and compassion. Like a lion, he was without fear, fright, anxiety, timidity, [F.156.a] disturbance, and perturbation. He had no goose bumps, which indicate fear. He now let his right hand slide over his entire body and then gracefully tapped on the earth—the hand that had the contours of a conch, a victory banner, a fish, a vase, a swastika, an iron hook, and a wheel. The hand’s fingers were connected by a web. Its nails were exquisite and copper colored. Soft and supple, it looked perfectly youthful. All this was the result of limitless eons of gathering the accumulations of basic goodness. He then spoke this verse: “This earth supports all beings; She is impartial and unbiased toward all, whether moving or still. She is my witness that I speak no lies; So may she bear my witness.” As soon as the Bodhisattva touched this great earth, it shook in six different ways. It quivered, trembled, and quaked, and it boomed, thundered, and roared. Just as a Magadhan brass cauldron, when struck with a wooden log, chimes and reverberates, [319] so did this great earth sound and reverberate when struck by the Bodhisattva with his hand.
27.
atha khalu yasyāṃ trisāhasramahāsāhasralokadhātau sthāvarā nāma mahāpṛthivīdevatā sā koṭiśatapṛthivīdevatāparivārā sarvāṃ mahāpṛthivīṃ saṃprakampya nātidūre bodhisattvasya pṛthivītalaṃ bhittvārdhakāyābhyunnāmya sarvālaṃkārapratimaṇḍitā yena bodhisattvastenāvanatakāyā prāñjalīkṛtā bodhisattvametadavocat - evametanmahāpuruṣa evametat yathā tvayābhihitam / vayamatra pratyakṣāḥ / api tu bhagavaṃstvameva sadevakasya lokasya paramasākṣībhūtaḥ pramāṇabhūtaśceti / evamuktvā sthāvarā mahāpṛthivīdevatā māraṃ pāpīyāṃsamanekaprakāraṃ nirbhartsya bodhisattvaṃ cābhyabhistutya vividhaṃ ca svakaṃ prabhāvaṃ saṃdarśya saparivārā tatraivāntaradhāt //
taṃ śrutva mediniravaṃ sa śaṭhaḥ sasainyaḥ uttrasta bhinnahṛdayo prapalāna sarve /
śrutveva siṃhanaditaṃ hi vane śṛgālāḥ kākā va loṣṭupatane sahasā praṇaṣṭāḥ // Lal_21.89 //
186：
187：
[B 14] Then the earth goddess in this great trichiliocosm who is called Sthāvarā, along with her retinue of one billion earth goddesses, began to shake the entire great earth. Not far from where the Bodhisattva was sitting, she broke through the earth’s surface and revealed her upper body, adorned with all sorts of jewels. She bowed toward the Bodhisattva, joined her palms, and spoke to him: “You are right. Great Being, you are right. It is just as you say. We bear witness to this. But still, my Lord, you alone are the supreme witness in the worlds of gods and humans and the supreme authority.” [F.156.b] Having spoken thus, the earth goddess Sthāvarā rebuked Māra, the evil one, in many ways, and praised the Bodhisattva again and again. She made a great display of  her myriad powers and then disappeared together with her following there and then.
When the wicked one and his army heard that sound from the earth, Frightened and disheartened, they all fled, Just like jackals in the forest hearing the lion’s roar, Or crows taking flight when a rock is thrown.
28.
atha khalu māraḥ pāpīyān duḥkhito durmanā anāttamanā apatrapamāṇarūpo mānābhibhavānna gacchati sma / na nivartate sma / na palāyate sma / paścānmukhaṃ sthitvā uttari senāmāmantrayate sma - sahitāḥ samagrāstāvadbhavantastiṣṭhantu muhurtaṃ yāvadvayaṃ jñāsyāmo yadi tāvacchakyetāyamanunayenotthāpayitum / mā khalvevaṃrūpasya sattvaratnasya sahasā vināśo bhūditi //
atha khalu māraḥ pāpīyān svā duhitṝrāmantrayate sma - gacchadhvaṃ yūyaṃ kanyakāḥ, bodhimaṇḍamupasaṃkramya bodhisattvasya jijñāsanāṃ kuruta - kiṃ sarāgo 'tha vītarāgaḥ / kiṃ mūko 'tha prajñaḥ / kimandho 'tha deśajño 'rthaparāyaṇaḥ / dīno vā dhīro veti / idaṃ khalu vacanaṃ śrutvā tā apsaraso yena bodhimaṇḍo yena ca bodhisattvastenopasaṃkrāman / upasaṃkramya bodhisattvasya purataḥ sthitvā dvātriṃśadākārāṃ strīmāyāmupadarśayanti sma / tadyathā / katamā dvātriṃśadākārā? kāścittatrārdhavadanaṃ chādayanti sma / kāścidunnatān kaṭhinān payodharān darśayanti sma / kāścidardhavihasitairdantāvaliṃ darśayanti sma / kāścidbāhūnutkṣipya vijṛmbhamāṇān kākṣān darśayanti sma / kāścidbimbaphalopamānoṣṭhān darśayanti sma / kāścidardhanimīlitairnayanairbodhisattvaṃ nirīkṣante sma, dṛṣṭvā ca śīghraṃ nimīlayanti sma / kāścidardhaprāvṛtān payodharān darśayanti sma / kāścicchithilāmbarāṃ (Vaidya 234) samekhalāṃ śroṇīṃ darśayanti sma / kāścitsamekhalāṃ tanudukūlanivāsitāṃ śroṇīṃ darśayanti sma / kāścijjhaṇajhaṇāśadbānnūpuraiḥ kurvanti sma / kāścidekāvalīṃ stanāntareṣūpadarśayanti sma / kāścidvinagnānarghorūnupadarśayanti sma / kāścicchiraḥsvaṃseṣu ca patraguptāñśukaśārikāṃścopaviṣṭānupadarśayanti sma / kāścidardhakaṭākṣairbodhisattvaṃ nirīkṣante sma / kāścitsunivastā api durnivastāḥ kurvanti sma / kāścijjaghanarasanāḥ kampayanti sma / kāścitsaṃbhrāntā iva savilāsamitastataścaṃkramyante sma / kāścinnṛtyanti sma / kāścidrāyanti sma / kāścidvilasanti sma, lajjante ca / kāścitkadalya iva vāyuvidhūtā urū kampayanti sma / kāścidgambhīrāḥ stananti sma / kāścidaṃśukaprāvṛtāḥ saghaṇṭārasanā vihasyantyaścaṃkramyante sma / kāścidvastrāṇyābharaṇāni ca pṛthivyāṃ chorayanti sma / kāścidguhyaprakāśāni sarvābharaṇānyupadarśayanti sma / kāścidgandhānuliptān bāhūnupadarśayanti sma / kāścidgandhānulepanakuṇḍalānyupadarśayanti sma / kāścidavaguṇṭhikayā vadanāni chādayanti sma, kṣaṇekṣaṇā copadarśayanti sma / kāścitpūrvahasitaramitakrīḍitā anyonyaṃ smārayanti sma / punarapi lajjitā iva tiṣṭhanti sma / kāścitkumārīrūpāṇyaprasūtirūpāṇi madhyastrīrūpāṇi copadarśayanti sma / kāścitkāmopahitena bodhisattvaṃ nimantrayante sma / kāścinmuktakusumairbodhisattvamavakiranti sma / purataśca sthitvā bodhisattvasyāśayaṃ mīmāṃsante sma / vadanaṃ ca nirīkṣante sma - kimayaṃ raktendriyaiḥ paśyatyāhosviddūrīkaroti, nayane īryate vā na veti / tāḥ paśyanti bodhisattvasya vadanaṃ śuddhaṃ vimalaṃ candramaṇḍalamiva rāhuvinirmuktaṃ sūryamiva prodayamānaṃ yūpamiva kanakamayaṃ vikasitamiva sahasrapatraṃ havyāvasiktamivānalaṃ merumivācalaṃ cakravālamivābhyudrataṃ gupteindriyaṃ nāgamiva sudāntacittam //
186：降魔品第十八
1)於是魔波旬心中憒亂，恐怖色變強顏不去，不欲退還故作訛言：我所為是，告其兵眾，卿等併心皆共和同，所可見知諸天鬼神逼迫菩薩莫使縱逸也，當共伏之爾乃捨去。2)爾時波旬告其四女：一名、欲妃，二名、悅彼，三名、快觀，四、名見從：汝詣佛樹惑亂菩薩，嗟歎愛欲之德，壞其清淨之行。3)女聞魔言，即詣佛樹，住菩薩前，綺言作姿三十有二：一、曰張眼弄睛。二、曰舉衣而進。三、曰[言*口][言*口]並笑。四、曰展轉相調。五、曰現相戀慕。六、曰更相觀視。七、曰姿弄脣口。八、曰視瞻不端。九、曰嫈嫇細視。十、曰互相禮拜。十一、以手覆面。十二、迭相捻握。十三、正住佯聽。十四、在前跳蹀。十五、現其髀脚。十六、露其手臂。十七、作鳧鴈鴛鴦哀鸞之聲。十八、現若照鏡。十九、周旋出光。二十、乍喜乍悲。二十一、乍起乍坐。二十二、意懷踊躍。二十三、以香塗身。二十四、現持寶瓔。二十五、覆藏項頸。二十六、示如閑靜。二十七、前却其身遍觀菩薩。二十八、開目閉目如有所察。二十九、俾頭閉目如不視瞻。三十、嗟歎愛欲。三十一、拭目正視。三十二、遍觀四面舉頭下頭。4)菩薩心淨，猶明月珠而無瑕疵，如日初出照於天下，猶如蓮華在於泥水而無所著，如須彌山不可移動，其德高遠諸根寂定，其心澹泊而無增損。
187：佛告諸比丘：1)魔王爾時又命諸女作如是言：汝等諸女！可共往彼菩提樹下，誘此釋子壞其淨行。
2)於是魔女詣菩提樹，在菩薩前，綺言妖姿三十二種媚惑菩薩：一者揚眉不語。二者褰裳前進。三者低顏含笑。四者更相戲弄。五者如有戀慕。六者互相瞻視。七者掩斂脣口。八者媚眼斜眄。九者嫈嫇細視。十者更相謁拜。十一以衣覆頭。十二遞相拈掐。十三側耳佯聽。十四迎前躞蹀。十五露現髀膝。十六或現胸臆。十七念憶昔時恩愛戲笑眠寢之事而示欲相。十八或如對鏡自矜姿態。十九動轉遺光。二十乍喜乍悲。二十一或起或坐。二十二或時作氣似不可干。二十三塗香芬烈。二十四手執瓔珞。二十五或覆藏項領。二十六示如幽閑。二十七前却而行瞻顧菩薩。二十八開目閉目如有所察。二十九迴步直往佯如不見。三十嗟歎欲事。三十一美目諦視。三十二顧步流眄。
Now Māra, the evil one, felt unhappy and full of suffering. Still, even though he was miserable and ashamed of himself, he was overpowered by pride to such an extent that he could not leave; he could not turn back and flee. Therefore he turned to his men and spoke:
“All of you! Wait a while until we find out whether it is possible to arouse the Bodhisattva by polite persuasion. Such a jewel of a being should not be killed outright.”
[320] Then Māra, the evil one, spoke to his daughters: “Girls, you must go now to the seat of awakening and examine the Bodhisattva. Does he have desires or not? Is he deluded or intelligent? Is he like a blind man, or does he know the country and seek advantage? And is he weak or strong?”
When they heard these words, these divine maidens went to the seat of awakening where the Bodhisattva was. They assembled in front of the Bodhisattva and began displaying the thirty-two ways of female trickery. What are these thirty-two ways? They are as follows:
1. Some of the girls partially covered their faces.
2. Some showed off their firm and voluptuous breasts.
3. Some smiled at him and flashed their teeth.
4. Some lifted their arms, waving them in the air to reveal their armpits.
5. Some flaunted their lips, red like bimba fruit.
6. Some looked at the Bodhisattva through half-closed eyes and then quickly closed their eyes.
7. Some showed off their half-covered breasts. [F.157.a]
8. Some loosened their clothes to reveal their hips adorned with girdles.
9. Some wore fine, transparent clothes that revealed their hips and their girdles.
10. Some made clinking sounds with their anklets.
11. Some showed their breasts adorned with strings of pearls.
12. Some showed off their half-naked thighs.
13. Some displayed jays, parrots, and myna birds sitting on their heads and shoulders.
14. Some cast sidelong glances at the Bodhisattva.
15. Some wore good clothes, yet let them hang improperly.
16. Some made the chains on their hips shake and twinkle.
17. Some mischievously moved back and forth in a flirtatious manner.
18. Some danced.
19. Some sang.
20. Some flirted and acted shy.
21. Some shook their thighs like a palm tree moved by the wind.
22. Some let out deep moans. [321]
23. Some dressed in transparent cloth with bells hanging from the string at their waist and walked around giggling.
24. Some stripped off all their clothes and jewelry.
25. Some showed off all their jewelry, both the secret and the apparent.
26. Some showed their arms, which had been rubbed with perfume.
27. Some displayed their earrings anointed with perfume.
28. Some covered their face with a veil and then suddenly revealed it.
29. Some laughed, played, and had fun, trying to attract each other’s attention. But then they again pretended to be shy.
30. Some of them showed off their virgin bodies that had never given birth.
31. Some tried to lure the Bodhisattva with offers of love.
32. Some scattered flower petals on the Bodhisattva.
Standing before the Bodhisattva, they pondered what his thoughts might be as they looked at his face. Did he look at them with his senses aroused? [F.157.b] Or did he look into the distance? They looked to see if he was excited or not.
The face of the Bodhisattva, however, remained as pure and stainless as the orb of the full moon when it escapes the mouth of Rāhu, or the sun rising in the early dawn, or a golden pillar, or a blooming thousand-petaled lotus, or a sacrificial fire sprinkled with oil. Like the central mountain, it remained unmoving. Like the surrounding mountains, it was truly elevated. He guarded his senses well and, like the elephant, his look was that of someone with a mind well tamed.
29.
atha tā māraduhitaro bhūyasyā mātrayā bodhisattvasya saṃlobhanārthamimā gāthā abhāṣanta -
suvasantake ṛtuvara āgatake ramimo priya phullitapādapake /
tava rūpa surūpa suśobhanake vaśavartisulakṣaṇacitritake // Lal_21.90 //
vaya jāta sujāta susaṃsthitikāḥ sukhakāraṇa devanarāṇa susaṃtutikāḥ /
utthi laghuṃ paribhuñja suyauvanikaṃ durlabha bodhi nivartaya mānasakam // Lal_21.91 //
prekṣasi tāva imā marukanya sulaṃkṛtikā tava kāraṇa sajjita bhūṣita āgatikā / (Vaidya 235)
ko rūpamimaṃ samavekṣya na rajyati rāgarato api jarjara kāṣṭha va śoṣitajīvitako // Lal_21.92 //
keṣa mṛdū surabhī varagandhinikā makuṭākuṇḍalapatravibodhitaānanikā /
sulalāṭa sulepanaānanikā padmaviśuddhaviśālasulocanikā // Lal_21.93 //
paripūritacandranibhānanikā bimbasupakvanibhādharikā /
śaṅkhakundahimaśuklasudantinikā prekṣa kānta ratilālasikām // Lal_21.94 //
kaṭhinapīnapayodhara udgatikāṃ trivalīkṛtamadhyasusundarikām /
jaghanāṅgaṇacārusuvittharikāṃ prekṣasu nātha sukāminikām // Lal_21.95 //
gajabhujasaṃnibhaūruṇikāṃ valayanirantarabāhanikām /
kāñcīvaraśroṇisamaṇḍitikāṃ prekṣahi nātha imā tava dāsinikām // Lal_21.96 //
haṃsagatīsuvilambitagāminikāṃ maññumanojñasumanmathabhāṣiṇikām /
īdṛśarūpasubhūṣiṇikāṃ divyaratīṣu supaṇḍitikām // Lal_21.97 //
gītakavāditanṛtyasuśikṣitikāṃ ratikāraṇajātisurūpiṇikām /
yadi necchasi kāmasulālasikāṃ suṣṭu suvañcitako 'si bhṛśaṃ khalu loke // Lal_21.98 //
nidhi dṛṣṭa yathā hi palāyati ko ci naro dhanasaukhyamajānaku mūḍhamano /
tvamapi tathaiva hi rāgamajānanako yaḥ svayamāgatikāṃ na hi bhuñjasi kāminikām // Lal_21.99 //
iti //
186：
187：有如是等媚惑因緣，復以歌詠言詞嬈鼓菩薩，而說頌曰：
1)初春和暖好時節，眾草林木盡敷榮，丈夫為樂宜及時，一棄盛年難可再。    
2)仁雖端正美顏色，世間五欲亦難求，對斯勝境可歡娛，何為樂彼菩提法？    
3)我等諸女受天報，其身微妙咸可觀，如是天身不可求，仁今果報宜應受。    
4)諸仙見我猶生染，況復人能無染心？修彼禪定竟何為？ 菩提之法甚懸遠。
Now the daughters of Māra, in a further attempt to arouse the Bodhisattva’s desires, spoke these verses to him:
1)“Springtime is here, the best of seasons; Let us frolic, dear, while the trees are in bloom. Your body is so beautiful and attractive; It is enticing, has auspicious marks, and is well adorned. [322]
2)“We were born beautiful and with perfect curves; We are here to please gods and humans and grant complete satisfaction. Awakening is hard to gain, so change your mind; Quick, stand up and enjoy the prime of youth!
3)“It is for your sake that we have come here, all dressed up and adorned; Come now, take a look at these divine girls so beautifully adorned. Who would not be thrilled when enjoying the passion of love? Even a decayed tree would be brought back to life!
4)“Our voices are soft and our scent is delicious; Our faces look their best with diadems, earrings, and makeup. Our faces have beautiful brows and are well anointed; Our beautiful eyes are as pure and large as lotuses.
5)“Our faces resemble the full moon; Our lips are like ripe bimba fruit; Our teeth are white like conch shells, jasmine flowers, or snow. So, O Beloved, look at us who ardently desire pleasure.
6)“Look at our firm and voluptuous breasts, The beautiful three folds on our bellies, And our broad and beautiful hips. Lord, look at us, such beautiful maidens.
7)“Our thighs resemble the trunk of an elephant; [F.158.a] Our arms are bedecked with abutting bracelets; [323] Our hips are adorned with beautiful chains. Lord, look at us, your servants.
8)“With the gait of a swan, we gently approach you; Soft and beautiful, we talk of amorous love. Beautifully adorned as we are, We are experts in divine pleasures.
9)“We are well trained in singing, playing instruments, and theatrical performance; We are born with perfect bodies for the sake of pleasure. If you don’t accept us now, as we crave pleasure, You will quickly become a loser in this world.
10)“What man would run away when he sees a treasure? You will be exactly like that, ignorant of the treasure, which is love, If you remain ignorant of amorous passion And fail to enjoy these young girls, who have come of their own will.”
30.
(Vaidya 236) atha khalu bhikṣavo bodhisattvo 'nimiṣanayanaḥ prahasitavadanaḥ smitamukho 'vikopitairindriyairanabhisaṃskṛtairgātrairajihmo 'rakto 'duṣṭo 'mūḍhaḥ śailendravadaprakampyo 'navalīno 'navadīrṇo 'saṃpīḍitaḥ susaṃsthitayā buddhyā svādhīnena jñānamukhenātyantasuprahīṇatvātkleśānāṃ ślakṣṇayā madhurayā vācā brahmātirekeṇa ghopeṇa karaviṅkarutena svareṇa valgunā manojñena tāṃ māraduhitṝn gāthābhiḥ pratyabhāṣat -
kāmā bho bahuduḥkhasaṃcayā duḥkhamūlā dhyānarddhītapasaṃ ca bhraṃsanī abudhānām /
na strīkāmaguṇebhi tṛptitāṃ vidumāhuḥ prajñātṛptikaro bhaviṣyahaṃ abudhānām // Lal_21.100 //
kāmāṃ sevayato vivardhate puna tṛṣṇā pītvā vai lavaṇodakaṃ yathā naru kaści /
nātmārthe ca parārthi bhotihā pratipanno ātmārthe ca parārtha utsuko bhavitāham // Lal_21.101 //
phenābudbudatulyasaṃnibhaṃ tava rūpaṃ māyāraṅgamivā vithāpitaṃ svamatena /
krīḍā vai supineva adhruvā apinityā bālānāṃ sada cittamohanā abudhānām // Lal_21.102 //
netrā budbudatulyasādṛśā tvacanaddhāḥ kaṭhinaṃ śoṇitapiṇḍamudrataṃ yatha gaṇḍam /
udaro mūtrapurīṣasaṃcayo asucokṣaḥ karmakleśasamutthito dukhayantraḥ // Lal_21.103 //
saṃmūḍhā yahi bālabuddhayo na tu vijñāḥ śubhato kalpayamāna āśrayaṃ vitathena /
saṃsāre bahukāla saṃsarī duḥkhamūle anubhoktā nirayeṣu vedanā bahuduḥkhā // Lal_21.104 //
śroṇi prasravate vigandhikā pratikūlā urūjaṅghakramāśca saṃsthitā yatha yantram /
bhūtaṃ yuṣmi ahaṃ nirīkṣamī yatha māyā hetupratyayataḥ pravartathā vitathena // Lal_21.105 //
(Vaidya 237)dṛṣṭvā kāmaguṇāṃśca nirguṇāṃ guṇahīnāṃ āryajñānapathasya utpathāṃ vipathāṃśca /
viṣapatrāgnisamāṃ mahoragāṃ yatha kruddhāṃ bālā atra hi mūrchitā sukhasaṃjñāḥ // Lal_21.106 //
kāmādāsu bhavīti yo nara pramadānāṃ śīle utpathi dhyāyi utpathi matihīno /
jñāne so hi sudūri tiṣṭhate ratilolo yo 'sau dharmaratiṃ jahitvanā rami kāmaiḥ // Lal_21.107 //
no rāgeṇa sahī vasāmyahaṃ na ca doṣaiḥ no nairnityaaśubhaanātmabhirvasi sārdham /
ārātīyaratīyasaṃvaśena ca sārdhaṃ nirmuktaṃ mama cittu māruto gagane vā // Lal_21.108 //
pūrṇaṃ sarvajagattvamīdṛśairyadiha syāt kalpaṃ tābhi sahā samosṛto vihareyam /
no vā mahya khilaṃ na rajyanā na ca moho ākāśaḥsamatulyamānasā jina bhonti // Lal_21.109 //
yadyapīha rudhirāsthivarjitāḥ devaapsara sunirmalāḥ śubhāḥ /
te 'pi sarvi sumahadbhaye sthitāḥ nityabhāvarahitā aśāśvatāḥ // Lal_21.110 //
186：
187：爾時菩薩聞彼妖惑之言，心生哀愍，即以妙偈化其魔女：
1)我觀五欲多過患，由是煩惱失神通，譬如火坑及毒匳，眾生赴之而不覺，
2)我久已離諸煩惱，自心覺已方覺他。世間五欲燒眾生，猶如猛火焚乾草，
3)亦如焰幻無有實，亦如泡沫不久停，如彼嬰孩戲糞中，如彼愚人觸蛇首，
4)一切皆無有實法，是身虛妄從業生。四大五蘊假合成，筋骨相纏而暫有，
5)智者誰應耽著此？凡夫迷故生欲心。如是諸幻我已知，是故於中不貪著，
6)欲求畢竟自在樂，今當於此證菩提，我已解脫於世間，如空中風難可繫。
Monks, the Bodhisattva just smiled with unblinking eyes. He sat there smiling, with calm senses, physically at ease, resplendent, without attachment, free from anger, and without delusion. Like the king of mountains he was immutable, confident, unconfused, and untroubled. Since he had totally abandoned, all by himself, all disturbing emotions through his well-established intelligence and wisdom, he now spoke with soft and pleasant words in a tone that exceeded even the voice of Brahmā. His voice was like that of a cuckoo, pleasant and sweet sounding, as he addressed Māra’s daughters with these verses:
1)“Desire results in a great deal of suffering; it is the root of suffering. For the unwise, desire ruins their concentration, magical ability, and austerities; The wise say that chasing women brings no satisfaction. [324] I will satisfy the unskillful ones with wisdom.
2)“The thirst of someone who pursues desires increases evermore, Just like one feels after drinking salty water. If I were to engage in that, there would be no benefit to me or to others, And I delight in being useful to both myself and to others.
3)“Your beauty is like water bubbles or foam; [F.158.b] Like magical colors, it is merely mentally created. Like a play or a dream, it is unstable and impermanent; It deludes the minds of childish beings.
4)“The eyes are like water bubbles—they are enclosed in a membrane, Like clotted blood is enclosed in a suppurating ulcer. The belly is one big load of urine and excrement, excreting filth; This mechanism of suffering has emerged from karma and disturbing emotions.
5)“It is the deluded people with childish minds, not the wise ones, Who mistakenly perceive the body as beautiful. This makes them spin for a long time in cyclic existence, the source of suffering; Their suffering, experienced in hell, is extremely painful.
6)“From the crotch, awful smells are leaked; The thighs, the calves, and the feet are joined together like a mechanical contraption. When I examine you, I see that you are like an illusion, Which has deceptively emerged from causes and conditions. [325]
7)“When seeing that sensual enjoyments are without good qualities, And that they lead away from the noble path of wisdom, And that they are the same as poisonous plants or fires, or like angry vipers, Only fools would call them happiness.
8)“Whoever becomes a slave of women through desire Will stray from discipline, from concentration, and lose common sense. Wallowing in pleasure, he will be far removed from wisdom If he discards his joy in the Dharma and delights in desire.
9)“I have neither attachment nor anger; I do not perceive anything permanent, attractive, or with a self. I do not feel dislike or joy; My mind is free, like the wind in the sky.
10)“Even if the whole world were filled with the likes of you Who besieged me here, for eons on end, I would not feel anger, attachment, or delusion, Because the mind of the victorious ones is like the sky. [F.159.a]
11)“Although the gods and goddesses in their purity and splendor Have no blood or bones, They all live in great fear  Since they lack permanence and cannot endure.”
31.
atha khalu tā māraduhitaraḥ suśikṣitāḥ strīmāyāsu bhūyasyā mātrayā rāgamadadarpaṃ saṃjanayya ceṣṭāmupadarśya gātrāṇi vibhūṣayitvā strīmāyāmupadarśya bodhisattvaṃ pralobhayanti sma //
tatredamucyate -
tṛṣṇaratī ratiśca sahitā pramadavara madhurā
mārasamīritāḥ sulalitā tvaritamupagatāḥ /
vāyusamīhitā kisalayāstaruṇatarulatā
nṛttata lobhayaṃ nṛpasutaṃ drumaviṭapagatam // Lal_21.111 //
eṣa vasantakālasamayaḥ pravara ṛtuvaro
nārinarāṇa harṣaṇakaro nihatatamarajaḥ /
(Vaidya 238) kokilahaṃsamoraraviśā dvijagaṇakalilaḥ
kāla upasthito 'nubhavituṃ madanaguṇaratim // Lal_21.112 //
kalpasahasraśīlanirato vratatapacarito
niścala śailarājasadṛśastaruṇaravivapuḥ /
meghaninādavalguvacano mṛgapatininado
vacanamuvāca so 'rthasahitaṃ jagati hitakaraḥ // Lal_21.113 //
kāmavivāda vaira kalahā maraṇabhayakarā
bālajanopasevita sadā budhajanarahitā /
prāptayu kālu yatra sugatairamṛtamadhigataṃ
adya bhaviṣya māru jiniyā daśabalu arahān // Lal_21.114 //
māya nidarśayantiya vadaṃ śṛṇu kamalamukhā
rāju bhaviṣyaseśvaravaraḥ kṣitipati balavān /
tūryasahasrasaṃprabhaṇite pramadavaragaṇe
kiṃ muniveṣakena bhavato virama rati bhajā // Lal_21.115 //
bodhisattva āha -
bheṣyi ahaṃ hi rāju tribhave divi bhuvi mahito
īśvaru dharmacakracaraṇo daśabalu balavān /
śaikṣyaaśaikṣyaputranayutaiḥ satatasamitamabhinato
dharmaratī ramiṣyi viṣayairna rami ramati manaḥ // Lal_21.116 //
186：
187：
At that point Māra’s daughters, skilled as they were in female deception, felt even greater lust, haughtiness, and pride. They displayed love gestures, showed off their adorned bodies, and tried even further female trickery in their attempts to seduce the Bodhisattva. [326]
On this topic, it is said:
1)The most seductive and sweet girls, Tṛṣṇā, Rati, and Arati, These three graceful ones hastily arrived, sent by Māra. They danced like the shoots of young creepers on a tree blowing in the breeze To stir lust in the Prince sitting under the tree branches.
2)Among all seasons, springtime is the best; At this time men and women frolic, and darkness and dust disappear. Cuckoos, swans, and peacocks call out, and flocks of birds fill the air; The time to experience the joys of pleasure has arrived.
3)For thousands of eons he delighted in discipline, austerities, and hardships; He is immutable like the king of mountains, with a body like the rising sun. Like roaring thunder, his beautiful voice resounds like that of the king of beasts; This person, who benefits others, utters only meaningful words.
4)Desire, disputes, hostility, and strife bring the fear of death; Ignorant fools engage in them continually, yet the skilled ones renounce them. This is the time when the Bliss-Gone One attains immortality, So today he will conquer Māra and become a worthy one with the ten powers.
5)After many magical displays they said, “You, with your lotus-like face, listen to us. You will become a king, a supreme ruler, a powerful master of the earth; Flocks of beautiful women will play thousands of instruments for you. Of what use is the dress of a sage to you? Give that up and enjoy pleasures instead.”
6)The Bodhisattva replied: [327] “I will be the master of the three realms, venerated by gods and humans; [F.159.b] I will be a king who travels by the wheel of Dharma, endowed with ten powers. A million seekers, and those with no more need for learning, will always bow to me; Because I enjoy the Dharma, I no longer seek joyful objects.”
32.
tā āhuḥ -
yāva ca yauvanaṃ na galitaṃ prathamavayadharo
yāva ca vyādhi nākramati te na ca jara asitā /
yāva ca rūpayauvanadharo vayamapi ca sukhī
tāva nu bhuṅkṣva kāmaratayaḥ prahasitavadanaḥ // Lal_21.117 //
bodhisattva āha -
yāva ca durlabho 'dya labhitaḥ kṣaṇavara amṛto
yāva ca varjitā kṣaṇadukhā asurasurapure /
yāva jarā ca vyādhimaraṇaṃ na kupitarūpavaṃ
tāvahu bhāvayiṣyi supathaṃ abhayapuragamam // Lal_21.118 //
(Vaidya 239) tā āhuḥ -
devapurālaye 'psaravṛtastridaśapatirivā yāmasuyāmasaṃtuṣitake amaravarastuto /
mārapure ca kāmaratayaḥ pramadavaśagataḥ krīḍyanubhuṅkṣva asmabhi sahā vipularatikaraḥ // Lal_21.119 //
bodhisattva āha -
kāma tṛṇosabinducapalā śaradaghanasamā pannagakanyaroṣasadṛśā bhṛśabhayakaraṇā /
śakrasuyāmadevatuṣitā namucivaśagatāḥ ko 'tra rameta naryabhilaṣite vyasanaparigate // Lal_21.120 //
tā āhuḥ -
puṣpita paśyimāṃ taruvarāṃ taruṇakisalayāṃ kokilajīvajīvakarutā madhukaravirutā /
snigdhasunīlakuñcitamṛduṃ dharaṇitalaruhe kiṃ narasiṃha sevita vane ramasu yuvatibhiḥ // Lal_21.121 //
bodhisattva āha -
kālavaśātpuṣpita ime kisalaya taravo bhukṣapipāsitā madhukarāḥ kusumamabhigatāḥ /
bhāskaru śoṣayiṣyati yadā dharaṇitalaruhāṃ pūrvajinopabhuktamamṛtaṃ vyavasitamiha me // Lal_21.122 //
186：
187：
7)The daughters replied: “For as long as your youth has not passed and you are in your prime, For as long as disease has not struck you and you are not old and gray haired, For as long as you have your beauty and youth, and we, too, are happy, For so long you should enjoy the pleasures of love with a smile on your face.”
8)The Bodhisattva replied: “Until I attain perfect freedom and immortality, so difficult to attain, Until I am rid of the suffering and bondage in the realms of gods and demigods, Until old age, disease, and death show their angry faces, For so long I will train on the auspicious path that leads to the city of fearlessness.”
9)The daughters said: “In the divine realm you, like Śakra, will be surrounded by divine maidens; In the Heaven Free from Strife, the Heaven Fully Free from Strife, and the Heaven of Joy, you will be praised by the best of immortals. In the realm of Māra, enthralled by amorous women, you will find the pleasures of love; Relish playing with us—it will bring great pleasure!”
10)The Bodhisattva replied: [328] “Desire is ephemeral like dew on the tip of grass, or like autumn clouds; Desire is terrifying like the wrath of the nāga girls. Śakra, the gods in the Heaven Free from Strife, and the gods in the Heaven of Joy, all fall under the sway of Māra; Desire plagues all ignoble ones, so how could anyone rejoice in that?”
11)The daughters said: “Look at these beautiful trees with fresh leaves and blooming flowers; They resound with the cries of pheasants, cuckoo birds, and the humming of bees. On the ground grows fresh green grass, so soft and thick; Will you, the lion of a men, enjoy yourself with us young girls in a pleasure grove?”
12)The Bodhisattva replied: “All of these trees produce shoots and flowers according to seasons, And bees also seek out flowers because of suffering from hunger and thirst. Since everything that grows from the ground will wither under the sun, [F.160.a] I have resolved to actualize the nectar that all victorious ones have enjoyed.”
33.
māraduhitara āhuḥ -
prekṣahi tāva candravadanā navanalininibhā vāca manojña ślakṣṇa daśanā himarajatanibhā /
īdṛśa durlabhā surapure kuta manujapure te tvaya labdha ye suravarairabhilaṣita sadā // Lal_21.123 //
bodhisattva āha -
paśyami kāyamedhyamaśuciṃ kṛmikulabharitaṃ
jarjaramitvaraṃ ca bhiduraṃ asukhaparigatam /
yatsacarācarasya jagataḥ paramasukhakaraṃ
tatpadamacyutaṃ pratilabhe budhajanamahitam // Lal_21.124 //
(Vaidya 240) tā catuṣaṣṭikāmalalitāni camanubhaviyā
nūpuramekhalā abhihanī vigalitavasanā /
kāmaśarāhatāḥ samadanāḥ prahasitavadanāḥ
kiṃ tava āryaputra vikṛtaṃ yadi na bhajase // Lal_21.125 //
sarvabhaveṣu doṣa vidito 'vaci vidhutarajā
kāmasiśaktiśūlasadṛśāḥ samadhukṣurasamāḥ /
sarpaśirognikarṣusadṛśāḥ suvidita iha me
tenahu nārisaṃgha tyajamī guṇahara pramadāḥ // Lal_21.126 //
tā bahubhiḥ prakāranayutaiḥ pramadaguṇakaraiḥ
lobhayituṃ na śeku sugataṃ gajakarabhagatim /
lajjihirotrapāttu munina prapatiṣu caraṇe
gauravu tuṣṭa prema janiyā staviṣu hitakaram // Lal_21.127 //
nirmalapadmagarbhasadṛśā śaradiśaśimukhā
sarpihutārcitejasadṛśā kanakagirinibhā /
sidhyatu cintitā ti praṇidhi bhavaśatacaritā
svāmupatīrya tāraya jagadvyasanaparigatam // Lal_21.128 //
tā karṇikāracampakanibhaṃ staviya bahuvidhaṃ
kṛtva pradakṣiṇaṃ atiśayaṃ giririva acalam /
gatva piturnipatya śirasā idamavaci giraṃ
sādhvasa naṃ hi tāta pratighaṃ amaranaraguroḥ // Lal_21.129 //
paśyati padmapatranayanaḥ prahasitavadano
nāpi saraktu prekṣati janaṃ na pi ca sabhṛkuṭiḥ /
meru caleya śuṣya udadhiḥ śaśiravi prapate
naiva sa doṣadarśi tribhave pramadavaśa gamiyā // Lal_21.130 //
186：
187：
13)Māra’s daughters replied: “Look at us! Our faces are like the moon and like fresh lotus flowers; Our speech is soft and pleasant, and our teeth as white as snow or silver. Such beauties are rare among the gods, so how about among humans? These women that you have here are even desired by the highest of gods.”
14)The Bodhisattva replied: “I see the body as impure, filled with masses of worms; It easily breaks and perishes, and is thoroughly without pleasure. [329] Yet I will attain that imperishable state, venerated by the wise, The state that brings ultimate happiness to the animate and inanimate worlds.”
15)The daughters now put on sixty-four displays of amorous behavior; They rang their anklets and girdles and let their clothes slip off. Struck with the arrow of desire, infatuated, with smiles on their faces, they said: “Lord, do we appear so ugly to you that you don’t share our love?”
16)Knowing the faults in all of saṃsāra, the Stainless One replied: “Desire is like a sword, a spear, a trident, or a razor blade smeared with honey; It is like the head of a viper or a fire pit—that much I have realized. So, since women steal one’s virtues, I have abandoned their company.”
17)With all the billions of skills that induce amorous infatuation, The girls were unable to seduce the Bliss-Gone One who has the gait of a young elephant. So with shame and embarrassment, they now bowed to the feet of the Sage; Giving rise to respect, joy, and love, they praised the Benefactor:
18)“Your face is like the spotless center of a lotus, or the harvest moon; Your luster is like the flames of a sacrificial fire, or the shine of the golden mountain. May your wishes and vows, which you have made in hundreds of lives, be fulfilled; Now that you yourself have crossed, please liberate all suffering beings.”
19)They praised the One Who Is like the Bayur Tree or the Magnolia; [F.160.b] They circumambulated the Supreme Being, who was immutable like a majestic mountain. Returning, they bowed their heads to their father and told him: “Father, this master of gods and humans has no fear or anger. [330]
20)“With a smiling face he looks on with eyes like lotus petals; Never does he look at others with attachment or a frown. Mount Meru may tremble, the oceans dry up, and the sun and moon fall, But never will He Who Sees the Faults of the Three Existences come under the sway of amorous women.”
34.

186：爾時魔女善學女幻迷惑之業，往欲亂道，而重言曰：仁德至重諸天所敬，應有供養，故天遣我。我等既好年壯盛時，天女端政優鉢華色莫喻我者，願得晨起夜寐供事左右。菩薩答言：汝宿有福受得天身，不念無常而作妖媚，形體雖好而心不端，譬如畫瓶中盛臭毒，將以自壞；有何等奇福難久居，淫惡不善自亡其本，死則當墮三惡道中受鳥獸形，欲脫致難。汝輩故來亂人善意，非清淨種，革囊盛臭而來何為？去，吾不用。
今阿母等不安天上，何為橫來？其魔王女化成老母，不能自復。
187：1)爾時菩薩身如融金，面如滿月，深心寂定如須彌山安處不動，猶如明珠無有瑕疵，如日初出照於天下，猶如蓮花不染淤泥，心無所著亦無增損。2)是時魔女復以柔軟言詞白菩薩言：仁者道德尊重，天人所敬，應有給侍，天遣我來供養仁者，我等年少色如優鉢羅花，願得晨夜興寢親暱左右。3)菩薩報言：汝昔有福今得天身，不念無常造斯幻惑，形體雖好而心不端，譬如畫瓶盛諸穢毒，行當自壞，何足可矜？汝為不善自忘其本，當墮三惡道中，欲脫甚難。汝等故來亂人善事，革囊盛糞非清淨物，而來何為？去！吾不喜。4)其諸魔女媚惑菩薩既不能得，即以建尼迦花及詹波花散菩薩上，右遶三匝作禮而去。
35.
atha khalu māraḥ pāpīyānidaṃ vacanaṃ śrutvā bhūyasyā mātrayā duḥkhito durmanā anāttamanāḥ praduṣṭamanāstāṃ svaduhitṝnāmantrayate sma - kathaṃ bho na śakyate sa bodhimaṇḍādutthāpayitum? mā khalu mūḍhaḥ ajño 'tha yuṣmākaṃ rūpākṛtiṃ na paśyati?
atha khalu tā māraduhitaraḥ svapitaraṃ gāthābhiḥ pratyabhāṣanta -
ślakṣṇā madhuraṃ ca bhāṣate na ca rakto guru guhyaṃ ca nirīkṣate na ca duṣṭaḥ / (Vaidya 241)
īryāṃ caryāṃ ca prekṣate na ca mūḍhaḥ kāyā sarva paneti āśayo sugabhīraḥ // Lal_21.131 //
niḥsaṃśayena viditāḥ pṛthu istridoṣāḥ kāmairviraktamanaso na ca rāgaraktaḥ /
naivāstyasau divi bhuvīha naraḥ suro vā yastasya cittacaritaṃ parijānayeyā // Lal_21.132 //
yā istrimāya upadarśita tatra tāta pravilīyu tasya hṛdayaṃ bhaviyaḥ sarāgaḥ /
taṃ dṛṣṭa ekamapi kampitu nāsya cittaṃ śailendrarāja iva tiṣṭhati so 'prakampyaḥ // Lal_21.133 //
śatapuṇyatejabharito guṇatejapūrṇaḥ śīle tapasmi carito bahukalpakoṭyaḥ /
brahmā ca deva śubhateja viśuddhasattvā mūrdhnā nipatya caraṇeṣu namanti tasmai // Lal_21.134 //
niḥsaṃśayena vinihatya sa mārasenāṃ pūrve jinānumata prāpsyati agrabodhim /
tātā na rocati hi no va raṇe vivāde balavatsu vigrahu sukṛcchra ayaṃ prayogaḥ // Lal_21.135 //
prekṣasva tāta gagane maṇiratnacūḍā saṃbodhisattvanayutāḥ sthita gauraveṇa /
ratnākarā kusumadāmavicitritāṅgā saṃprekṣitā daśabalairiha pujanārtham // Lal_21.136 //
ye cetanā api ca ye ca acetanā ca vṛkṣāśca śaila garūḍendrasurendrayakṣāḥ /
abhyonatā abhimukhā guṇaparvatasya śreyo bhave pratinivartitumadya tāta // Lal_21.137 //
api ca /
na taṃ taredyasya na pāramuttare na taṃ khanedyasya na mūlamuddharet /(Vaidya 242)
na kopayettaṃ kṣamayetpunopi taṃ kuryānna taṃ yena bhavecca durmanāḥ // Lal_21.138 //
186：即還魔所而說偈言：
1)禁戒清淨不樂觀，所視恭敬無瞋恨；
所察威儀無愚冥，其身微妙審詳序。
2)快說女人之瑕穢，已離愛欲無所戀；
天上世間無等倫，不見真行如是者。
3)所在進止覩女像，本淨謹慎妙巍巍；
堅一其心無瑕穢，猶如安明不可動。
4)察福威神及功勳，從無數劫護禁戒；
清淨梵天無數億，頭面稽首真人足。
5)必當降伏我魔兵，輙成道德如前佛；
以故我等不可爭，逮得尊業療一切。
6)所觀如空明珠寶，億載菩薩往恭敬；
若干雜形如妙華，迦留須倫山樹木。
7)有所思惟無想念，咸來供養於十力；
其面眉間功勳光，斯明極曜遍照遠。
8)所行之處無求便，所受根本無所失；
無瞋無塵無有所，舉動作事常少欲。
187：歸魔王所，告魔王言：大王！我等昔來未曾見有如是之士，於欲界中覩我姿容而心不動。我為媚惑能竭人意，譬如旱苗見日燋枯，亦如春蘇置於日下自然銷融。今此丈夫何緣乃爾？惟願大王！莫與此人共為嫌隟。即說偈言：
1)其身猶如蓮花藏，其面猶如清淨月，
其光猶如猛火焰，其色猶如紫金山。    
2)百千生中修正行，所有誓願皆成就，
自度生死能度他，救濟眾生無懈倦。    
3)善哉願王莫瞋彼，天上人間最尊勝，
眼目清淨如蓮花，熙怡微笑無貪著，
須彌崩壞日月落，其人不可而傾動。
When Māra, the evil one, heard these words, he felt even more miserable and unhappy. Angry and disappointed, he told his daughters: “Oh my, that stupid fool, so ignorant that he doesn’t see your beauty and good looks! How can it be that we are unable get him away from the seat of awakening?” Then once again, the daughters of Māra spoke to their father in verse:
1)“Although we speak to him softly and lovingly, he does not get aroused; Even though we show him the most secret of things, he does not get hostile. No matter what acts he witnesses, he remains without delusion; Although he sees the entire body, his thoughts remain profound.
2)“He clearly realizes the faults of women; He is far removed from lust and has no desire. Neither in divine abodes, nor here on earth, is there a human or a god Capable of gauging his mind and actions.
3)“Father, we tried every female trick on him! With all our lust, surely his heart should have melted! Yet, although he saw it all, his mind wasn’t distracted even once; Like the foremost king of mountains, he was immutable. [331]
4)“He accumulated the splendors of hundreds of virtues and qualities; For many millions of eons he has practiced ethics and disciplined conduct. The gods and Brahmā, pure beings possessing the splendor of virtue, Pay homage to him and touch their heads to his feet.
5)“Once he conquers Māra’s army, He will surely attain sacred awakening, just as the victorious ones did in the past. [F.161.a] Father, he does not seek fighting or quarreling with us; Even though our forces are powerful, our task would be a difficult one.
6)“Father, look at the sky, where millions of perfect Bodhisattvas, With jewels on the top of their heads, respectfully wait. On their limbs these sources of wealth are adorned with flower garlands; They possess the ten powers and have come here to venerate him.
7)“Whoever has a mind, and even that which doesn’t, Trees, mountains, gods, yakṣas, and garuḍas, They all bow down to that mountain of qualities. Father, it would be better to leave him alone today.”
8)Moreover:“One will not cross where one cannot reach the end; One will not dig where one cannot pull out the root. One cannot make him angry, or even make him suffer with forbearance; One can do nothing that would make him unhappy.”
35.

186：
187：佛告諸比丘：1)是時白部魔子導師啟其父言：菩薩清淨超過三界，神通道力無有能當，諸天龍神咸共稱讚，必非大王所能摧屈，不煩造惡自招禍患。2)於是波旬告其子言：咄！汝愚小智慧淺劣，未曾見我神通道力。3)導師復言：大王！我實無知智慧淺劣，不願大王與彼釋子共為怨對也。所以者何？若有眾生以惡心來欲害於彼，不以為恨；復有眾生以善心來供養於彼，不以為欣，處此二間，心生平等。大王！假使有人能畫虛空作眾色像未足為難，手捧須彌而以遊行亦未為難，假使有人浮渡大海亦未為難，繫四方風亦未為難，欲令一切眾生同作一心亦未為難，欲害菩薩甚為難也。

36.

186：
187：1)是時魔王波旬不受子諫，詣菩提樹告菩薩言：汝應速起離於此處，必定當得轉輪聖王，王四天下為大地主。汝可不憶往昔諸仙記，汝當作轉輪聖王？汝若起受轉輪王位，作自在主威德無上，如法理國統領一切。今此曠野甚可怖畏，獨無伴侶恐害汝身，速當還宮恣受五欲，菩提難得徒自勞形。作是語已默然而住。2)爾時菩薩語波旬言：汝今不應作如此說。我意不樂五欲之事，故捨四方及以七寶。波旬！譬如有人既吐食已，豈復更能取而食之？我今已捨如是果報，必定證得無上菩提，盡於生老病死之患。波旬！我今已坐金剛之座，當證菩提，汝宜速去。3)於是波旬瞋目發憤向菩薩言：汝今何故獨坐於此？豈不見我夜叉軍眾？即拔利劍來就菩薩，作如是言：我當以劍斬截於汝，速疾起去勿復安坐。4)爾時菩薩語波旬言：假使世間一切眾生盡如汝身，悉持刀杖來害於我，我終不起離於此座。波旬！寧以四大海水及此大地移於餘處，日月星辰從空隕墜，須彌山王可令傾倒，而我是身終不可移。

37.

186：
187：1)時魔波旬聞是語已，惡心轉熾發憤瞋吼，其聲如雷，語諸夜叉：汝等速宜擎諸山石，將諸弓弩、刀劍輪矟、干戈斧鉞、矛䂎鈎戟種種器仗，喚諸毒龍，擬放黑雲雷電霹靂。2)是時夜叉大將統率自部夜叉、羅剎、毘舍遮鬼、鳩槃茶等，變化其形作種種像，復嚴四兵象馬車步，或似阿修羅、迦婁羅、摩睺羅伽無量百千萬億種類，一身能現多身，或畜頭人身，或人頭畜身，或復無頭有身，或有半面，或有半身，或有二頭一身，或有一身三頭，或復一身多頭，或復無面有頭，或復有面無頭，或復無面而有三頭，或復多頭而無有面，或復多面而無有頭，或復無眼，或唯一眼二眼三眼乃至多眼，或復無耳，或唯一耳二耳三耳乃至多耳，或復無手，或唯一手二手三手乃至多手，或復無足，或唯一足二足三足，乃至多足，或有全身唯現骸骨，或頭現髑髏身肉肥滿，或唯頭有肉身是骸骨，或身體長大羸瘦無肚，或復纖長其腹橫大，或長脚大膝牙爪鋒利，或大面傍出，或頭在胸前，或脣垂至地，或上褰覆面，或身出黑煙，或口吐猛焰，或血肉枯竭皮骨相連，或身出膿血更相飲吮，或自截支節撩亂委擲，或眼目角睞，或口面喎斜，或舌形廣大，或縮如壃石，或持人頭，或執死人手足骨肉肝膽腸胃而噉食之，或執毒蛇而食，或以蛇纏頸，或手擎髑髏，或著髑髏之鬘，或復面色全赤全白全青全黃，或有半黃半青半白半赤，或作煙熏之色，或作死灰之色，或復身毛如針，或毛出火焰，或張目閉目，或口吐白沫。或於身上現百千面，一一面狀甚可怖畏。或從眼耳鼻口出諸黑蛇而噉食之。或飲融銅，或吞鐵丸，或刖手足肘膝而行，或身出煙焰象頭戴山，或被髮露形，或衣青黃赤白之服，或著師子虎狼蛇豹之皮，或頭上火然瞋目奮怒，交橫衝擊遍滿虛空，及在地上形狀變異，不可勝載。3)是諸天鬼，或布黑雲雷電霹靂，或雨沙土瓦石，或擎大山，或放猛火，或吐毒蛇，或有努爪，或有揮劍，或有彎弓，或有舞矟，或有揮鉞，或有搖動脣頷，或有張口欲噬，或哭或笑，或飛或走，或隱或顯，哮吼呌呼惡聲震裂。如是兵眾無量無邊百千萬億，畟塞填咽菩提樹邊，煙焰欝蒸狂風衝怒，震動山岳蕩覆河海，天地掩色星辰無光。

38.

186：
187：1)魔軍集時其夜正半，是時無量淨居天眾作如是言：菩薩今者證大菩提。2)復有天言：魔眾熾盛，由此或能損害菩薩。3)爾時菩薩報彼天言：我今不久當破魔軍悉令退散，猶如猛風吹微細花。於是端坐正念不動，觀諸魔軍如童子戲。魔益忿怒轉增戰力。菩薩慈悲令舉石者不能勝舉，其勝舉者又不墮落，揮刀擲劍停在空中，或有墮地悉皆碎折，惡龍吐毒變成香風，沙礫瓦石雨雹亂下，皆悉化為拘物頭華。所有彎弓射菩薩者，其箭著絃皆不得發，或有發者停住空中，於其鏃上皆生蓮花，火勢猛熾化為五色拘物頭花。4)爾時波旬猶故瞋忿毒心不止，仗劍前趨語菩薩言：汝釋比丘，若安此坐不速起者，吾自殺汝。於是東西馳走欲近菩薩不能前進。5)是時魔王長子前抱其父作如是言：大王！今者會自不能殺彼沙門，徒生惡念必招罪咎。魔不受諫向菩薩走。

39.

186：
187：是時淨居天子在虛空中語波旬言：汝不自量，欲害菩薩終不能得，猶如猛風不能傾動須彌山王。即向波旬，而說偈言：
1)地水火風性，可違堅濕煖，菩薩志牢固，終無退轉時。
2)在昔發弘誓，永離諸煩惱，於彼生死病，當作大醫王。
3)人多墮邪路，方開正見眼，眾生處黑暗，將然智慧燈。
4)欲濟生死海，能為作船筏，此是大聖主，方開解脫門。
5)忍辱為柯幹，信進為花葉，生諸大法果，而汝不應毀。
6)汝今有癡縛，彼已得解脫，當破汝煩惱，勿為障礙因，
莫復於此人，而生于惡念。
7)無量劫習法，今者皆圓滿，還如昔諸佛，於此證菩提。
40.
atha khalu bhikṣavastasmin samaye 'ṣṭau bodhivṛkṣadevatāḥ / tadyathā - śrīḥ vṛddhiḥ tapā śreyasī viduḥ ojobalā satyavādinī samaṅginī ca / tā etā bodhisattvaṃ saṃpūjya ṣoḍaśabhirākārairbodhisattvaṃ śriyā vardhayanti sma, abhiṣṭuvanti sma -
upaśobhase tvaṃ viśuddhasattva candra iva śuklapakṣe /
abhivirocase tvaṃ viśuddhabuddha sūrya iva prodayamānaḥ // Lal_21.139 //
praphullitastvaṃ viśuddhasattva padmamiva vārimadhye /
nadasi ttvaṃ viśuddhasattva kesarīva vanarājāvanucārī // Lal_21.140 //
vibhrājase tvaṃ agrasattva parvatarāja iva sāgaramadhye /
abhyudgatastvaṃ viśuddhasattva cakravāla iva parvataḥ // Lal_21.141 //
duravagāhastvaṃ agrasattva jaladhara ivra ratnasaṃpūrṇaḥ /
vistīrṇabuddhirasi lokanātha gaganamivāparyantam // Lal_21.142 //
susthitabuddhirasi viśuddhasattva dharaṇitalavatsarvasattvopajīvyaḥ /
akaluṣabuddhirasi agrasattva anavatapta iva saraḥ sadā prasannaḥ // Lal_21.143 //
aniketabuddhistvaṃ agrasattva māruta iva sarvaloke sadāprasaktaḥ /
durāsadasttvaṃ agrasattva tejorāja iva sarvamanyunā prahīnaḥ // Lal_21.144 //
balavānasi tvaṃ agrasattva nārāyaṇa iva durdharṣaḥ /
dṛḍhasamādānastvaṃ lokanātha anutthātā bodhimaṇḍā // Lal_21.145 //
anivartyastvaṃ agrasattva indrakarotsṛṣṭa iva vajraḥ /
sulabdhalābhastvaṃ agrasattva daśabalasamagryo 'cirādbhaviṣyasi // Lal_21.146 //
iti //
evaṃ khalu bhikṣavo bodhivṛkṣadevatāḥ ṣoḍaśākāraṃ bodhisattvaṃ śriyā vardhayanti sma //
186：於是樹神，覩其威神即懷恐懼，承佛威力，所言至誠悉共和同，以十六事嗟歎菩薩：今清淨人極妙巍巍，如十五日月盛滿時；其明普照，猶如日出曜於天下；如樹華茂無不芬葩，奇相眾好金色從容；諸根寂定，猶如蓮華處於浴池；所演有威，猶師子吼而有殊特；猶念菩薩，在林樹間獨步無畏，所造習行人中獨尊，譬安明山跱于大海超絕獨顯；平等堅固，如鐵圍山出眾山上；尊人功勳普聞遠近，若水具足攝持天地；其意恢廓而有殊特，斯心無限猶如虛空；其心正住曜無等倫，譬如天地眾生所仰；其心清淨而無穢濁，萬民悅豫至無有餘；其意清明無能覩者，一切眾生所可慕樂；有所度脫而有超異，悉斷一切諸所想念；尊力無上猶如鉤鏁，莫不為伏；所行精進志性堅固，諸狐疑者眾結悉解；退降魔眾捐棄于兵令還歸宮，尊人善利致得十力，力勢無雙。如是比丘，樹神以十六事，嗟歎菩薩功德無侶，聞者莫不欣喜。
187：佛告諸比丘：爾時菩提樹神，以十六種言詞毀呰魔王，淨居諸天以無量妙音讚歎菩薩。
Monks, at that point the eight goddesses dwelling in the tree of awakening—Śrī, Vṛddhi, Tapā, Śreyasī, Vidu, Ojobalā, Satyavādinī, and Samaṅginī—[332] honored the Bodhisattva, made him thrive through sixteen types of splendor, and praised him:
1)“Sacred One, you are beautiful, Like the moon during the bright fortnight. With your pure mind, you are radiant, Like the sun at dawn.
2)“Pure Being, you have bloomed, Like a lotus in a pond. Pure Being, you roar, Like a lion with a mane, moving in the jungle.
3)“Supreme Being, you shine forth, Like the king of mountains in the middle of the ocean. Pure Being, you are elevated, Like the ring of surrounding mountains.
4)“Supreme Being, you are hard to fathom, Like the ocean rich in jewels. Protector of the World, your mind is vast, Like the unlimited sky.
5)“Pure Being, your mind is firm; Like the earth, you sustain all beings. [F.161.b] Supreme Being, your mind is never turbid; Like the lake Anavapta, it is always calm.
6)“Supreme Being, your mind is without a fixed abode; Like wind, it never lingers anywhere in the world. Supreme Being, you are hard to meet with; Like the king of brightness, you are free from all conceit.
7)“Sacred One, you are very powerful; Like Nārāyaṇa, you are hard to tame. Protector of the World, your resolve is firm; You will not move from the seat of awakening.
8)“Like a lightning bolt released from the hand of Indra, Supreme Being, you cannot be turned back. Supreme Being, you will attain your aim in full; Soon you will be endowed with the complete ten powers.”
Monks, in this way the goddesses at the Bodhi tree glorified the Bodhisattva through the sixteen types of magnificence.
41.
tatra bhikṣavaḥ śuddhāvāsakāyikā devaputrāḥ ṣoḍaśabhirākārairmāraṃ pāpīyāṃsaṃ durbalaṃ kurvanti sma / katamaiḥ ṣoḍaśabhiḥ? tadyathā -
dhvastastvaṃ pāpīyaṃ jīrṇakroñca iva dhyāyase /
durbalastvaṃ pāpīyaṃ jīrṇagaja iva paṅkamagraḥ // Lal_21.147 //
ekākyasi tvaṃ pāpīyaṃ nirjita iva śūrapratijñaḥ /
advitīyastvaṃ pāpīyaṃ aṭavyāṃ tyakta iva rogārtaḥ // Lal_21.148 //
abalastvaṃ pāpīyaṃ bhārakliṣṭa iva balīvardaḥ /
apaviddhastvaṃ pāpīyaṃ vātakṣipta iva taruḥ // Lal_21.149 //
(Vaidya 243) kupathasthitasvaṃ pāpīyaṃ mārgabhraṣṭa iva sārthikaḥ /
dīnahīnastvaṃ pāpīyaṃ matsariṇa iva daridrapuruṣaḥ // Lal_21.150 //
mukharastvaṃ pāpīyaṃ vāyasa iva pragalbhaḥ /
mānābhibhūtastvaṃ pāpīyaṃ akṛtajña iva ḍhurvinītaḥ // Lal_21.151 //
palāyiṣyase tvamadya pāpīyaṃ koṣṭuka iva siṃhanādena /
vidhuneṣyase tvamadya pāpīyaṃ vairambhavāyuvikṣipta iva pakṣī // Lal_21.152 //
akālajñastvaṃ pāpīyaṃ puṇyaparikṣīṇa iva bhaikṣukaḥ /
vivarjiṣyase tvamadya pāpīyaṃ bhinnabhājanabhiva pāṃśupratipūrṇam // Lal_21.153 //
nigṛhīṣyase tvamadya pāpīyaṃ bodhisattvena mantreṇevoragāḥ /
sarvabalaprahīṇo 'si pāpīyaṃ chinnakaracaraṇa ivoruṇḍaḥ // Lal_21.154 //
evaṃ khalu bhikṣavaḥ śuddhāvāsakāyikā devaputrāḥ ṣoḍaśabhirākārairmāraṃ pāpīyāṃsaṃ durbalamakārṣuḥ //
186：佛告比丘：淨居諸天以十八事，嗟歎菩薩，毀呰魔眾。何謂十八？
魔以見棄猶如羸老不能得勝，一。
波旬劣極如朽牆壞，二。
波旬大聖一己勇猛至願而降伏卿，三。
波旬無侶如病無養，四。
波旬無力猶門戶破，五。
波旬今見遠棄如失娛樂，六。
波旬今日住於邪徑如賈失路，七。
波旬疾棄如病不除，八。
波旬愚癡所在不安，九。
波旬不孝不知報恩，十。
波旬馳走如師子吼小獸馳逸，十一。
波旬見擯如眾斥棄，十二。
波旬不知時節福盡無餘，眾所捨除如滿器土，十三。
波旬已見縛束，勇猛巧言自懅怕擯，十四。
波旬失眾力如失頭髮手足，十五。
波旬無意如狂失志，十六。
波旬迷惑不知家處，十七。
波旬奔馳如狂逸走，十八。
如是，比丘！淨居諸天以十八事毀訾波旬。
187：
Monks, at that moment the divine sons of the pure abodes tried to discourage Māra in sixteen different ways. What were these sixteen? They were: [333]
1)“Evil one, you are lost; You are brooding like an old crane. Evil one, you are powerless, Like an old elephant sinking in a swamp.
2)“Evil one, you are on your own, Like a loser pretending to be a hero. Evil one, you have no one with you, Like someone suffering from a contagious disease, abandoned in a forest.
3)“Evil one, you are weak, Like a young bull pained by a heavy load. Evil one, you are thrown on your back, Like a tree tossed about by the wind.
4)“Evil one, you are on the wrong path, Like a traveler who has lost his way. Evil one, you are the lowest of the low, Like a poor man who gets envious.
5)“Evil one, you are garrulous, Like an impudent crow. Evil one, you are overcome with pride, Like an ungrateful ruffian.
6)“Evil one, today you will flee, Like a jackal at the sound of a lion’s roar. [F.162.a] Evil one, today you will be scattered about, Like a bird tossed around by the roaring wind.
7)“Evil one, not knowing when the time is right, You are like a beggar whose merit has run out. Evil one, today you will be abandoned, Like a broken pot full of dust.
8)“Evil one, today you will be restrained by the Bodhisattva, Like a snake by a spell. Evil one, you are completely powerless, Like Uruṇḍa, who lost his arms and legs.”
Monks, in these sixteen ways the gods from the pure realms tried to discourage Māra.
42.
tatra bhikṣavo bodhiparicārikā devaputrāḥ ṣoḍaśabhirākārairmāraṃ pāpīyāṃsaṃ vichacdayanti sma / katamaiḥ ṣoḍaśabhiḥ? tadyathā -
adya tvaṃ pāpīyaṃ nirjeṣyase bodhisattvena parasainya iva śūreṇa /
nigṛhīṣyase tvamadya pāpīyaṃ bodhisattvena durbalamalla iva mahāmallena // Lal_21.155 //
abhibhaviṣyase tvamadya pāpīyaṃ bodhisattvena khadyotakamiva sūryamaṇḍalena /
vidhvaṃsayiṣyase tvamadya pāpīyaṃ bodhisattvena muñjamuṣṭimiva mahāmārutena // Lal_21.156 //
vitrāsiṣyase tvamadya pāpīyaṃ bodhisattvena kesariṇeva śṛgālaḥ /
prapātiṣyase tvamadya pāpīyaṃ bodhisattvena mahāsāla iva mūlachinnam // Lal_21.157 //
vilopsyase tvamadya pāpīyaṃ bodhisattvenāmitranagaramiva mahārājena /
viśoṣiṣyase tvamadya pāpīyaṃ bodhisattvena goṣpadavārīva mahātapena // Lal_21.158 //
palāyiṣyase tvamadya pāpīyaṃ bodhisattvena vadhyavimukta iva dhūrtapuruṣaḥ /
udbhrāmiṣyase tvamadya pāpīyaṃ bodhisattvena agnidāheneva madhukaravṛndam // Lal_21.159 //
roṣiṣyase tvamadya pāpīyaṃ bodhisattvena rāṣṭrabhraṣṭa iva dharmarājaḥ /
dhyāyiṣyase tvamadya pāpīyaṃ bodhisattvena jīrṇakroñca iva lūnapakṣaḥ // Lal_21.160 //
vibhartsyase tvamadya pāpīyaṃ bodhisattvena kṣīṇapathyādana ivāṭavīkāntāre /
vilapiṣyase tvamadya pāpīyaṃ bodhisattvena bhinnayānapātra iva mahārṇave // Lal_21.161 //
āmlāyiṣyase tvamadya pāpīyaṃ bodhisattvena kalpadāha iva tṛṇavanaspatayaḥ /
vikiriṣyase tvamadya pāpīyaṃ bodhisattvena mahāvajreṇeva girikūṭam // Lal_21.162 //
(Vaidya 244) evaṃ khalu bhikṣavo bodhiparicārikā devaputrāḥ ṣoḍaśākārairmāraṃ vicchandayanti sma / na ca māraḥ pāpīyān vinivartate sma //
186：佛告比丘：宿衛佛樹諸天，以十六事覆蔽於魔。何謂十六？
今日菩薩降伏波旬及諸官屬，一。
今日菩薩總以大勢力攝取波旬令自然羸，二。
今日菩薩使魔波旬不知處所，若日光明曀於熒火，三。
今日菩薩以佛大權過諸天威拔惡根本，四。
今日菩薩以佛大威神師子之力，消伏波旬若小獸縮，五。
今日菩薩墮魔山谷，如有力人斫截樹木，六。
今日菩薩懊惱波旬，如大怨家見逐曠野，七。
今日菩薩得波旬降，猶如大海和於牛跡，八。
今日波旬妬於菩薩，如獄囚得脫故有賊心，九。
今日菩薩迷惑波旬，如豪貴之人牽掣貧匱，十。
今日菩薩棄捐波旬，如非法王失於故土，十一。
今日菩薩勝於波旬，如猛毅士屈伏劣弱，十二。
今日菩薩令魔憂慼，如破壞人不知所奏，十三。
今日菩薩令魔訛言，如海船壞，十四。
今日菩薩令魔消除，猶如劫盡燒諸草木，十五。
今日菩薩毀落波旬，猶如大勢壞諸異學，十六。
如是，比丘！宿衛佛樹諸天，以是十六事，覆於魔波旬。
187：
And, monks, the gods who attended upon the Bodhisattva now also tried to break Māra’s resolve in sixteen ways. What were these sixteen? They were:
1)“Evil one, today you will be defeated by the Bodhisattva, Like an enemy soldier by a hero. [334] Evil one, today you will be held down by the Bodhisattva, Like a weak wrestler by a powerful one.
2)“Evil one, today you will be outmatched by the Bodhisattva, Like a firefly by the sun. Evil one, today you will be scattered by the Bodhisattva, Like a handful of chaff by a strong wind.
3)“Evil one, today you will be terrified by the Bodhisattva, Like a jackal by a lion. Evil one, today you will be felled by the Bodhisattva, Like a great sāla tree whose roots have been cut.
4)“Evil one, today you will be destroyed by the Bodhisattva, Like a hostile city by a great king. Evil one, today you will be dried up by the Bodhisattva, Like the water-filled footprint of a cow.
5)“Evil one, today you will flee from the Bodhisattva, Like a criminal escaping execution. Evil one, today you will be sent swirling by the Bodhisattva, Like a swarm of bees by the heat of fire.
6)“Evil one, today you will be hurt by the Bodhisattva, Like a lawful king who has lost his kingdom. Evil one, today you will brood because of the Bodhisattva, Like an old crane with clipped wings. [F.162.b] [335]
7)“Evil one, today you will be deprived of livelihood by the Bodhisattva, Like a weary traveler without provisions in a wilderness. Evil one, today you will be weeping because of the Bodhisattva, Like someone shipwrecked at sea.
8)“Evil one, today you will be depleted of life force by the Bodhisattva, Like grass and trees by the fire at the end of an eon. Evil one, today you will be crushed by the Bodhisattva, Like a mountaintop by a mighty thunderbolt.”
Monks, although the divine sons who attended upon the Bodhisattva tried to discourage Māra, the evil one, in these sixteen ways, Māra would not be deterred.
43.
tatredamucyate -
bhūtāṃ codana śrutva devatagaṇā na nivartate so 'ntako
ucchethā hanathā vilumpatha imāṃ mā dāsyathā jīvitam /
eṣottīrṇa svayaṃ mamāpi viṣayāṃ tāriṣyate cāparāṃ
nānyaṃ mokṣa vademi kiṃci śramaṇe utthāpayetprakramet // Lal_21.163 //
bodhisattva āha -
meruḥ parvatarāja sthānatu cale sarvaṃ jaganno bhavet
sarve tārakasaṃgha bhūmi prapate sajyotiṣendurnabhāt /
sarvā sattva kareya ekamatayaḥ śuṣyenmahāsāgaro
na tveva drumarājamūlupagataścālyet asmadvidhaḥ // Lal_21.164 //
māra āha -
kāmeśvaro 'smi vasitā iha sarvaloke devā sadānavagaṇā manujāśca tiryā /
vyāptā mayā mama vaśena ca yānti sarve uttiṣṭha mahya viṣayastha vacaṃ kuruṣva // Lal_21.165 //
186：1)於是時弊魔聞諸天人至誠分別，決了本末教令還歸。魔毒益盛，謂菩薩言：疾起奔馳，我眾兵仗十八億眾，皆共併勢，如是勢相，若斯度已而危仁身。是我眷屬眾兵相越，我終不言當復相救，速疾起走。2)菩薩答曰：如須彌山不可動搖，一切十方諸會眾多尚可墮地，萬物草木皆為眾生無能傾心，若有一意尚竭大海不損吾心，不得佛道吾終不起。3)魔復說言：我生欲界，一切四天王、天帝諸釋、阿須倫、健陀羅、迦留羅、真陀羅、摩休勒，在中為主屬我無餘，仁亦屬我，今者自恣耶？
187：
On this topic, it is said: Although hosts of deities ask him to turn back, Antaka does not pay heed; Instead he says, “Tear him up! Beat him! Destroy him! Don’t let him escape alive! If he is liberated, he will liberate my realm and other realms as well; But the only liberation in store for this mendicant is to get up and flee.”
The Bodhisattva said: “The king of mountains, Mount Meru, may move and all beings may cease to be; All the stars, the planets, and the moon may fall from the sky to the earth; It is possible that all beings may think and act in unison and the great oceans may dry out; But it is impossible that someone like me would ever move from the king of trees.”
Māra replied: [336] “I am lord of desires and master of the universe. I rule over gods, demigods, humans, and animals; All of them fall under my control. So get up! Since you are in my realm, follow my orders!”
44.
bodhisattvaḥ āha -
kāmeśvaro 'si yadi vyaktamanīśvaro 'si dharmeśvaro 'hamapi paśyasi tattvato mām /
kāmeśvaro 'si yadi durgati na prayāsi prāpsyāmi bodhimavaśasya tu paśyataste // Lal_21.166 //
māra āha -
ekātmakaḥ śramaṇa kiṃ prakaroṣi raṇye yaṃ prārthayasyasulabhaḥ khalu saṃprayogaḥ /
bhṛgvaṅgiraprabhṛtibhistapaso prayatnā prāptaṃ na tatpadavaraṃ manujaḥ kutastvam // Lal_21.167 //
186：1)菩薩答曰：卿欲界尊自謂威神，必非是尊，非法尊也，道法尊者乃謂為尊。不但欲尊，地獄、餓鬼、畜生於中罪尊，非道正真無上聖尊也；必當成佛，降伏弊魔。2)魔復報曰：今日沙門獨在林岨，欲得是願致為甚難，欲立應行今且壞失，何因得道？
187：
The Bodhisattva said: “If you are master of sense pleasures, you are clearly not a master at all; Look who I am in reality—I am master of the Dharma. If you are the master of sense pleasures, you should not go to the lower realms; While you watch powerlessly, I shall attain awakening.”
Māra replied: “Monk, what are you doing here in the wilderness on your own? It is not an easy task to find that which you seek. Bhṛgu, Aṅgiras, and others who exerted themselves in austerities [F.163.a] Did not attain that supreme state, so forget about you, an ordinary man.”
45.
bodhisattva āha -
ajñānapūrvaku tapo ṛṣibhiḥ pratapto krodhābhibhūtamatibhirdivalokakāmaiḥ / (Vaidya 245)
nityaṃ na nityamiti cātmani saṃśrayadbhiḥ mokṣaṃ ca deśagamanasthitamāśrayadbhiḥ // Lal_21.168 //
te tatvato 'rtharahitāḥ puruṣaṃ vadanti vyāpiṃ pradeśagata śāśvatamāhureke /
mūrtaṃ na mūrtamaguṇaṃ guṇināṃ tathaiva kartā na karta iti cāpyapare bruvanti // Lal_21.169 //
prāpyādya bodhi virajāmiha cāsanasthaḥ tvāṃ jitva māra vihataṃ sabalaṃ sasainyam /
varteṣyi asya jagataḥ prabhavodbhavaṃ ca nirvāṇa duḥkhaśamanaṃ tatha śītibhāvam // Lal_21.170 //
māraḥ kruddho duṣṭo ruṣṭaḥ paruṣagira puna tu bhaṇate gṛhāṇa sugautamaṃ
eṣo hyeko 'raṇye nyasto grahiya mama puratu vrajathā laghuṃ vaśu kurvathā /
śīghraṃ gatvā mahyaṃ gehe haḍinigaḍayugalavikṛtaṃ karotha duvārikaṃ
svā maṃ drakṣye duḥkhenārtaṃ bahuvividhajavitaravitaṃ marūṇa va ceṭakam // Lal_21.171 //
186：菩薩報曰：以失義理，告何從來？不違禪定神足功德，不亡威力能大勤修，乃名曰為精進力也，不成佛道終不起也。魔何所恚在前而住，宣麤惡辭？或謂已止。一己獨身在於曠野，猶如一日滅十方闇眾光炬明，今與大眾，乃在吾前而現顏貌。吾當相逼速起出去，必相危害已興眾變，遇眾苦難。鬼神所在能立郡縣，猶是所作能成自在，眾形無數天人逼卿。
187：
The Bodhisattva said: 1) “With a mind possessed by anger and full of desire for the divine realms, And a belief that the self is either permanent or impermanent, And the thought that liberation is a place you can go to, With such mistaken preconceptions, past sages practiced austerities.
2)“Not knowing the truth, they preached the existence of a soul, Variously claiming that this soul is all-pervasive, confined to locations, eternal, With form, without a form, with qualities, without qualities, [337] An agent, and not an agent. This is what they claimed.
3)“But today, sitting here on this seat, I will attain stainless awakening; I will defeat you, Māra, and repel your army and soldiers. I will explain to the world about the origin and arising of things, And also about nirvāṇa, the cool state where suffering is pacified.”
Māra, upset, angry, and furious, shouted harsh words: “Catch that Gautama, who sits alone in the wilderness, and bring him quickly to me! Take him to my palace, shackle, fetter, and yoke him, and make him my gatekeeper! I will watch him suffer and cry out uncontrollably in many different ways, a slave of the gods.”
46.
bodhisattva āha -
śakyākāśe lekhyaṃ citraṃ bahuvividhavikṛta padaśaḥ prakartu pṛthakpṛthak
śakyo vāyuḥ pāśairbaddhuṃ diśavidiśagamanajavito nareṇa suyatnataḥ /
śakyā kartuṃ candrādityau tamatimiravitimirakarau nabho 'dya mahītalaṃ
śakyo nāhaṃ tvatsādṛśyairbahubhirapi gaṇanavirutairdrumātpraticālitum // Lal_21.172 //
abhyutthitā balavatī namuceścamū sā hākāraśaṅkharavabherimṛdaṅgaśabdaiḥ /
ha putra vatsa dayitā kimasi pranaṣṭo dṛṣṭvā imāṃ namucisenamatīva bhīmām // Lal_21.173 //
jāmbūnadākanakacampakagarbhagaurā sukumāra devanarasaṃstuta pūjanīya /
adya prayāsyasi vināśu mahāraṇesmiṃ mārasya eṣyasi vaśaṃ asurasya venduḥ // Lal_21.174 //
brahmasvareṇa karaviṅkarutasvareṇā tān yakṣarākṣasagaṇāṃ sugato babhāṣe / (Vaidya 246)
ākāśu trāsayitumicchati yo hyavidvān so 'smadvidhaṃ drumavarād grahaṇāya icchet // Lal_21.174 //
bhittvā ca yo raju gaṇeya mahāsahasra lomnā ca sāgarajalaṃ ca samuddharedyaḥ /
vajrāmayāṃ girivarāṃ vikiretkṣaṇācca so cāpi māṃ tarugataṃ na viheṭhayeta // Lal_21.175 //
yugamantarasmi sthita māru praduṣṭacitto niṣkoṣa pāṇinamasiṃ pragṛhītva tīkṣṇam /
uttiṣṭha śīghra śramaṇāsmamatena gaccha mā veṇuyaṣṭi haritāṃ va chinadmi te 'dya // Lal_21.176 //
186：1)菩薩報曰：空尚可盡，風尚可握，男女大小，其月無垢光滅眾冥，尚可墮地。光亦可冥，無能移吾退樹下去。要成道德，雖興勢力不捨兵眾興麤害心，吾常仁慈柔和為本，咄咀小子，如斯毀壞不察本變，不捨兵眾，吾在眾中若紫金山，猶大寶藏靡不咨嗟，如妙華鬘今日必勝，化大亂眾善毀魔兵，鬼神種靡不歸伏。音越梵天聞於十方，聲如哀鸞。諸神惡鬼此眾伴侶，天神來現住在目前，遍虛空中皆集勇猛，來詣樹下欲得壞卿。假使大千滿中諸形若干種變皆執金剛，不能動吾，雖懷惡心執持五兵，吾不畏之。2)魔持刀劍：沙門速起盡力馳走，今以刀刃段段解截。
187：
The Bodhisattva replied:1)“It is possible that someone can make drawings in the empty sky, Or catch the blowing wind with a lasso, Or make the bright sun and moon fall from the sky to the earth, Yet you, or countless beings like you, will never force me away from this tree.”
2)The powerful army of demons came forth. With wild cries, playing conchs and various drums, they asked: “When you see this terrifying army of Māra, Oh, our son, our dear child, are you not annihilated already?
3)“You are as bright as gold from the Jambū River, or the pericarp of campaka flower; You are youthful, praised and honored by gods and humans. [338] But today you will meet your doom in this great battle; You will come under the control of Māra, like the moon seized by the demigod.”
4)With the voice of Brahmā and the call of the cuckoo bird, [F.163.b] The Bliss-Gone One spoke to the hordes of yakṣas and rākṣasas: “He who hopes to remove someone like me from this perfect tree Is a fool who tries to frighten space itself.
5)“No one can harm me here beneath this tree, Not even someone who can destroy the trichiliocosm and count its motes of dust, Not even someone who can draw all the water in the oceans through a single straw, Not even someone who can split the supreme diamond mountain in a single instant.”
Māra, being thus restrained, became angry; He held aloft his unsheathed, sharp sword. “Monk, quick, get up and do as I tell you, Or I will cut you right away like a bamboo twig or dūrvā grass.”
47.
bodhisattva āha -
sarveyaṃ trisahasra medini yadi māraiḥ prapūrṇā bhavet
sarveṣāṃ yatha meru parvatavaraḥ pāṇīṣu khaṅgo bhavet /
te mahyaṃ na samartha loma calituṃ prāgeva māṃ ghātituṃ
mā dūṣī nativela saṃpranadahe smāremi te 'nadṛḍham // Lal_21.177 //
vidhyanti śailaśikharāṃ jvalitāgnivarṇāṃ vṛkṣāṃ samūlaka kṣipī tatha tāmraloham /
uṣṭrāśca gogajamukhāstatha bhairavākṣā āśīviṣā bhujaga dṛṣṭiviṣāśca ghorāḥ // Lal_21.178 //
megheva utthita caturdiśa garjamānā vajrāśanī tatha ayoguḍa varṣamāṇāḥ /
asiśaktitīṣṇaparaśuṃ saviṣāṃśca bāṇāṃ bhindanti medinitalaṃ pramathanti vṛkṣāṃ // Lal_21.179 //
bāhūśataiḥ śaraśatāni kṣipanti keci āśīviṣāṃ hutavahāṃśca mukhā sṛjanti /
makarādikāṃśca jalajānudadhergṛhītvā vidhyanti keci bhujagāṃ garuḍāśca bhūtvā // Lal_21.180 //
kecitsumerusadṛśānayasā guḍāni taptāgnivarṇaśikharā nikṣipanti ruṣṭāḥ /
āsādya medinitalaṃ kṣubhayanti corvīṃ heṣṭhā paskandha salilasya viloḍayanti // Lal_21.181 //
(Vaidya 247) kecitpatanti puratastatha pṛṣṭhato 'sya vāme ca dakṣiṇa patanti aho ti vatsa /
viparītahastacaraṇā jvalitottamāṅgā netrebhi niścarati vidyudiva pradīptā // Lal_21.182 //
dṛṣṭvā vikāravikṛtā namucestu senā māyākṛtaṃ ca yatha prekṣati śuddhasattvaḥ /
naivātra māru na balaṃ na jaganna cātmā udacandrarūpasadṛśo bhramati trilokaḥ // Lal_21.183 //
cakṣurna istri puruṣo napi cātmanīyaṃ srotaṃ ca ghrāṇa tathā jihva tathaiva kāyaḥ /
adhyātmaśūnya bahiśūnya pratītya jātā dharmā ime karakavedakavītivṛttāḥ // Lal_21.184 //
so satyavākyamakarotsada satyavādī yeneha satyavacanenima śūnya dharmāḥ /
ye keci saumya vinaye anukūlapakṣāḥ te śastra pāṇiṣu nirīkṣiṣu puṣpadāmāṃ // Lal_21.185 //
so dakṣiṇe karatale racitāgrajāle tāmrairnakhaiḥ suruciraiḥ sahasrāracakre /
jāmbūnadārcisadṛśaiḥ śubhapuṇyajuṣṭe mūrdhnātu yāva spṛśate caraṇāṃ salīlam // Lal_21.186 //
186：假使三千土地所有境界，皆滿中魔各各執劍如須彌山，不能搖動吾一毛矣，況欲害乎。吾心堅強終不傾移。神通之曜巍巍無量，體紫金色如火中金。魔王益惱，召四部兵大來集會：無極大力當往戰鬪，自古迄今未見有此，汝等併勢當討滅之。爾時四部十八億眾，各各變為師子熊羆、虎兕象龍、牛馬犬豕猴猨之形，不可稱言；蟲頭人軀，虺蛇之身，黿鼉之首，一面六目，或一項而多頭，齒牙爪距擔山吐火，雷電四繞擭戈矛戟。菩薩慈心不驚不怖一毛不動，光顏益好。
187：
The Bodhisattva replied:1)“Even if this trichiliocosm were filled with demons, And each of them brandished a sword as large as Mount Meru, They could not bend a hair on my body, let alone kill me. Do not disbelieve me; I am reminding you of my firm resolve.” [339]
2)With faces of camels, oxen, and elephants, and terrifying eyes, With venomous snakes for arms, with horrible poisonous eyes, They hurled erupting volcanoes at him, As well as trees with their roots, and copper and iron.
3)They gathered like clouds from the four directions, Roaring and raining down bolts of lightning, iron balls, Swords, spears, sharp axes, and poisoned arrows. They shattered the earth’s surface and pulverized trees.
4)Some had one hundred hands and shot one hundred arrows. From their mouths they shot out poisonous snakes and fire, While seizing crocodiles and other aquatic creatures from the ocean. Some transformed into garuḍas and pounced at snakes.
5)Infuriated, some hurled iron balls the size of Mount Meru, As well as blazing mountain peaks. Hitting the ground, they made the earth quake And stirred up the underground masses of water.
6)Some jumped in front of him and some attacked him from behind; Yelling out, “You child!” they attacked from the left and from the right. Their hands and feet were turned the wrong way, and their heads were afire; Blazing lightning bolts sprang forth from their eyes.
7)As he witnessed this army of demons, ugly with unnatural forms, This pure being understood that they were like an illusion. [F.164.a] “There is no Māra here, no army, no being, and also no self; Like the moon reflected in a pond, so does this threefold universe revolve. [340]
8)“There is no eye, no man, no women, and no self; There is no ear, no nose, no tongue, and no body. No one created these phenomena and no one experiences them; They arise in dependency and are empty both from within and without.”
9)As he proclaimed the truth that phenomena are empty, The yakṣas who are agreeable to discipline Perceived the weapons in their hands to be flower garlands. Such was the result of the words spoken by the One Who Always Speaks the Truth.
10)He gracefully ran his right hand over his body from head to toe— The hand, which was adorned with a fine web, Which had beautiful copper-colored nails, sparkling like gold from the Jambū River, And was marked with a thousand-spoked wheel, and was auspicious with the merit of virtue.
48.

186：鬼兵不能得近，魔王自前與佛相詰難，其辭曰：
1)比丘何求坐樹下？樂於林藪毒獸間；雲起可畏窈冥冥，天鬼圍繞不以驚。
2)古有真道佛所行，澹泊無畏除無明；其成最勝法滿藏，吾求斯坐決魔王。
3)汝當作王轉金輪，七寶自至典四方；所受五欲最無比，斯處無道起入宮。
4)吾覩欲盛吞火銅，棄國如唾無所貪；得王亦有老死憂，去此無利勿妄談。
5)何安坐林而大語，委國財位守空閑；不見我與四部兵，象馬步兵十八億。
6)以見猨猴師子面，虎兕毒蛇象鬼形；皆持刀劍擭戈矛，跳躍哮呼滿虛空。
7)設復億姟神武備，為魔如汝來會此；矢刃火攻如風雨，不先得佛終不起。
8)魔有本要令我退，吾亦自誓不虛還；今汝福地何如佛，於是可知誰得勝。
9)吾曾終身快布施，故典六天為魔王；比丘知我宿福行，自稱無量誰為證。
10)昔吾行願從定光，受莂為佛釋迦文；恐畏相盡故坐斯，意定必解壞汝軍。
11)我所奉事諸佛多，財寶衣食常施人；仁戒積德厚於地，是以脫想無患難。
12)菩薩即以智慧力，伸手按地是知我；應時普地轟大動，魔與官屬顛倒墮。
13)魔王敗績悵失利，惽迷却踞前畫地；其有曉心乃了悟，即時自歸前悔過。
14)吾以不復用兵器，等行慈心却魔怨；世用兵器動人心，而我以等如眾生。
15)若調象馬雖以調，然後故能會復生；若得最調如佛調，以如佛說無不仁。
16)姟天見佛擒魔眾，忍調無想怨自降；諸天歡喜奉華臻，非法王壞法王勝。
17)本從等意智慧力，慧能即時禳不祥；能使怨家為弟子，當禮四等道之證。
18)面如滿月色從容，名聞十方德如山；求佛相貌難得比，當稽首斯度世仙。
187：

49.
bāhuṃ prasārya yatha vidyudivā nabhasthā ābhāṣate vasumatīniya mahya sākṣī /
citrā mi yajña nayutānapi yaṣṭa pūrve na mi jātu yācanaka bandhakṛtā nu dāsye // Lal_21.187 //
āpo mi sākṣi tatha teja tathaiva vāyu brahmā prajāpati sajotiṣa candrasūryāḥ /
buddhā mi sākṣi daśasu sthita ye diśāsu yatha mahya śīlavrataudgata bodhiaṅgāḥ // Lal_21.188 //
dānaṃ mi sākṣi tatha śīlu tathaiva kṣāntiḥ vīryāpi sākṣi tatha dhyāna tathaiva prajñā /(Vaidya 248)
catura pramāṇa mama sākṣi tathā abhijñā anupūrvabodhicari sarva mameha sākṣī // Lal_21.189 //
yāvanti sattva nikhilā daśasu diśāsu yatteṣu puṇya bala śīlu tathaiva jñānam /
yajñā nirargaḍa ya yaṣṭa śaṭhaḥ kalībhiḥ te mahya roma śatimāṃ kala nopayanti // Lal_21.190 //
so pāṇinā dharaṇi āhanate salīlaṃ raṇate iyaṃ vasumatī yatha kaṃsapātrī /
māro niśamya ravu mediniye nirastaḥ śṛṇute vacaṃ hanata gṛhṇatu kṛṣṇabandhum // Lal_21.191 //
prasvinnagātru hatateju vivarṇavaktro māro jarābhihatu ātmanu saṃprapaśyī /
uratāḍa krandatu bhayārtu anāthabhūto bhrāntaṃ mano namucito gatu citta moham // Lal_21.192 //
hastyaśvayānaratha bhūmitale nirastāḥ dhāvanti rākṣasa kubhāṇḍa piśāca bhītāḥ /
saṃmūḍha mārga na labhanti alenatrāṇāḥ pakṣī davāgnipataneva nirīkṣya krāntāḥ // Lal_21.193 //
mātā svasā pitara putra tathaiva bhrātā pṛcchanti tatra kahi dṛṣṭa kahiṃ gatā vā /
anyonya vigraha karonti tathaiva heṭhāḥ prāptā vayaṃ vyasana jīvita nāvakāśaḥ // Lal_21.194 //
sā mārasena vipulā mahatī akṣobhyā vibhraṣṭa sarva viralīkṛta naiva saṃdhiḥ /
divasāni sapta abhijāni paraspareṇa ābhāsi dṛṣṭa yadi jīvasi taṃ khu prītāḥ // Lal_21.195 //
sā vṛkṣadevata tadā karuṇāṃ hi kṛtvā vārīghāṭaṃ grahiya siñcati kṛṣṇabandhum /
uttiṣṭha śīghra vraja he ma puno vilamba evaṃ hi teṣa bhavate guruuddharāṇām // Lal_21.196 //
186：
187：
11)He stretched out his hand, like a lightning bolt striking from the sky, And said, “This earth is my witness. In the past I have made millions of elaborate sacrifices And never denied those who petitioned me.
12)“Water and fire and wind are my witnesses, And so are Brahmā, the lord of beings, the moon, the sun, and the stars. The buddhas in the ten directions are my witnesses;  My discipline, practice, and the superior branches of awakening are all my witnesses.
13)“Generosity, discipline, and patience are my witnesses; Diligence, concentration, and knowledge, [341] The four limitless contemplations, and the five higher knowledges are my witnesses. In fact all the gradual practices of awakening are my witnesses.
14)“However many beings there are in the ten directions, With all their strength of merit, discipline, and wisdom, And all their many unrestricted sacrifices, They do not equal even 1 percent of the qualities in a single hair of mine.”
15)He gracefully touched his hand to the earth So that the earth resounded like a copper vase. As Māra heard this he fell to the ground, And then heard the words, “Strike! Catch this friend of darkness.”
16)As Māra’s body started to sweat, his splendor disappeared and his face grew pale; Māra now saw himself overcome by old age. He beat his chest and cried out in fear, with no protector in sight; Māra’s mind was confused and his thoughts befuddled.
17)His elephants, horses, conveyances, and chariots all fell to the ground; The yakṣas, kumbhāṇḍas, and flesh eaters were terrified and ran. Disoriented, they could not find their way, and without resting place or protection, [F.164.b] They fled like birds seeing a forest fire.
18)Parents, children, sisters, and brothers asked about them: “Where were they seen? Where have they gone?” And in this way they started to argue and fight with each other: “Such suffering has befallen us, and there are no prospects for living.” [342]
19)The great army of demons, so utterly unshakable, Was now all gone, dispersed, and no more together. For seven days they did not see each other, And when they finally did see their phantasmal forms, they said, “Great to see you alive.”
20)The goddess in the tree felt compassion; She took her vase with water and sprinkled the friend of darkness. “Quick, get up! You must depart without delay! For this is what happens to those who pay no heed to the words of the Master.”
50.
(Vaidya 249)māra āha -
duḥkhaṃ bhayaṃ vyasana śoka vināśanaṃ ca dhikkāraśabdamavamānagataṃ ca dainyam /
prāpto 'smi adya aparādhya suśuddhasatve aśrutva vākya madhuraṃ hitamātmajānām // Lal_21.197 //
devatā āha -
bhayaṃ ca duḥkhaṃ vyasanaṃ ca dainyaṃ dhikkāraśabdaṃ vadhabandhanaṃ ca /
doṣānanekāṃ labhate hyavidvān nirāparādheṣvapi rādhyate yaḥ // Lal_21.198 //
devāsurā garuḍa rākṣasa kinnarendrā brahmātha śakra paranirmita sākaniṣṭhāḥ /
bhāṣanti tasya vijayaṃ jaya lokavīra yatredṛśī namucisena tvayā nirastā // Lal_21.199 //
hārārdhacandra dhvaja chatrapatāka dentī puṣpāgarū tagaracandanacūrṇavarṣāṃ /
tūryā parāhaniya vākyamudīrayante acchā drume tuva ca śūra jitārisiṃhā // Lal_21.200 //
atraiva cāsanavare labhase 'dya bodhiṃ āveṇikāṃ daśabalāṃ pratisaṃvidaṃ ca /
sarvaṃ ca buddhaviṣayaṃ labhase 'dya śūra maitrā vijitya vipulāṃ śaṭhamārapakṣāṃ // Lal_21.201 //
iha māradharṣaṇakṛte ca raṇe pravṛtte saṃbodhisattvabalavikrama yebhi dṛṣṭam /
ṣaṭtriṃśakoṭinayutā cature ca viṃśā yebhirmanaḥ praṇihitaṃ varabuddhabodhau // Lal_21.202 //
iti //
// iti śrīlalitavistare māradharṣaṇaparivarto nāmaikaviṃśatitamo 'dhyāyaḥ //
186：
187：
Māra replied:“I did not listen to the kind and helpful advice of my sons, And offended against a perfectly pure being. Therefore I now reap suffering, fear, misfortune, grief, ruin, Lamentation, loss of honor, and this miserable state.”
The goddess replied:1)“A fool who offends against those who are faultless Shall himself meet with many troubles— Fear, suffering, calamities, misery, Lamentation, murder, and bondage.”
2)The leaders of gods, demigods, garuḍas, kiṃnaras, and rākṣasas, Brahmā, Indra, and the gods in the Heaven of Making Use of Others’ Emanations And the Heaven of Joy all proclaimed his victory and called out: “You have conquered Māra’s army! Hero of the World, be victorious!”
3)They offered garlands of pearls, crescent moons, parasols, flags, and banners, And showered him with flowers and powders of aloe, tagara, and sandalwood. [343] They played music and sang, “Sit at the tree, O Hero, O Lion Who Conquers His Enemies.
4)“At this supreme seat, you have conquered with love the wicked army of demons. Hero, today you shall attain awakening! The ten powers, the unique qualities, the distinct realizations, And the experiences of a buddha you shall attain today.
5)“In order to tame Māra, you entered this battle. There were 360 million beings who witnessed The power and might of a perfect bodhisattva, And 240 million who formed the wish for the perfect awakening of a buddha!” This concludes the twenty-first chapter on conquering Māra. [F.165.a]
51.

186：
187：1)是時魔王瞋猶不解，作如是言：今此比丘得度彼岸，當教無量無邊眾生遠離我境。更勵魔眾駈逼菩薩而不能得。2)爾時菩薩語魔王言：魔王波旬汝當諦聽！我今於此斷汝怨讎，滅汝惡業，除汝嫉妬，成就阿耨多羅三藐三菩提；汝宜廻心生大歡喜。3)復告波旬：汝以微善今獲天報，我於往昔無量劫來修習聖行，今者當得阿耨多羅三藐三菩提。4)時魔波旬語菩薩言：我昔修善汝所能知，汝之累德誰信汝者？爾時菩薩徐舉右手以指大地，而說偈言：
諸物依何得生長，大地能為平等因，此應與我作證明，汝今當觀如實說。    
5)爾時地神形體微妙，以種種真珠瓔珞莊嚴其身，於菩薩前從地踊出，曲躬恭敬捧七寶瓶，盛滿香花以用供養，白菩薩言：我為證明，菩薩往昔於無量劫修習聖道，今得成佛，然我此地金剛之齊，餘方悉轉此地不動。作是語時三千大千世界六種震動，出大音聲有十八相。6)爾時魔眾，皆悉退散憒亂失據，顛倒狼藉縱橫而走，先時所變雜類之體不能復形，魔王是時神氣挫恧無復威勢，聞大地聲心生惶怖悶絕頓躃。7)時有地神，即以冷水灑魔王上而告之言：汝魔波旬！速疾起去，此處當有種種兵杖欲來害汝。8)爾時魔王長子於菩薩前，頭面禮足作如是言：大聖！願聽我父發露懺悔，凡愚淺劣猶如嬰兒無有智慧，將諸魔眾恐怖大聖，我先諮諫不受我語。今乞大聖恕寬我父，惟願大聖速證阿耨多羅三藐三菩提。9)爾時大梵天王、釋提桓因、無數天子畟塞虛空，咸見菩薩破魔軍眾，皆大歡喜作天伎樂，雨天曼陀羅華、摩訶曼陀羅華、曼殊沙花、摩訶曼殊沙華、優鉢羅華、拘物頭華、波頭摩花、芬陀利花，以天栴檀細末之香散菩薩上，各以偈頌稱讚菩薩。是時魔王波旬與其眷屬退散而去，還其自宮。
成正覺品第二十二
1.
(Vaidya 250) abhisaṃbodhanaparivarto dvāviṃśaḥ /
iti hi bhikṣavo bodhisattvo nihatamārapratyarthiko marditakaṇṭako raṇaśirasi vijitavijayaḥ uchritachatradhvajapatāko viviktaṃ kāmairviviktaṃ pāpakairakuśalairdhamaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānamupasaṃpadya viharati sma / savitarkasavicārāṇāṃ vyupaśamādadhyātmasaṃprasādāccetasa ekotibhāvādavitarkamavicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānamupasaṃpadya viharati sma / sa prītervirāgādupekṣako viharati sma smṛtimān saṃprajānan sukhaṃ kāyena pratisaṃvedayate sma yattadāryā ācakṣate sma - upekṣakaḥ smṛtimān sukhavihārī, niṣprītikaṃ tṛtīyaṃ dhyānamupasaṃpadya viharati sma / sa sukhasya ca prahāṇādduḥkhasya ca prahāṇātpūrvameva ca saumanasyadaurmanasyayorastaṃgamādaduḥkhāsukhamupekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānamupasaṃpadya viharati sma //
186：普曜經行道禪思品第十九
佛告比丘：菩薩坐佛樹下，以降魔怨成正真覺。消荊蕀根三毒之源，無諸緣起陰蓋衰種；永無微曀，眾想以定淨如虛空；勇猛無難，竪其大幢顯示一切，招來十方度脫三界。默坐樹下示現四禪，為將來學顯道徑路；以縛諸我神通微妙，棄欲惡法無復五蓋，不受五欲眾惡自滅，念計分明；思視無為，譬如健人得勝怨家，意以清淨成一禪行。心自開解却情欲意，無惡可攻不復計觀，寂然惔怕如聖賢行念思以滅，譬如山頂之泉水自在中出盈流於外，谿谷雨潦無緣得入，靜然守一專心不移成二禪行。又棄喜意惟見無欲，外諸好惡一不得入，內亦不起，心正體安，譬如蓮華根在土中華合未開，根莖華葉潤漬水中，以淨見真成三禪行。棄苦樂意無憂樂想，心不依善亦不附惡，無苦樂志正在其中，如人沐浴潔淨覆以鮮好白繒，中外俱淨表裏無垢，喘息自滅寂然無變，成四禪行。
187：成正覺品第二十二
佛告諸比丘：1)爾時菩薩降伏魔怨，滅其毒刺建立法幢，初離欲惡有覺有觀，離生喜樂入初禪，內靜一心滅覺觀，定生喜樂入二禪，離喜受聖人說住於捨，有念有想身受樂入第三禪，離憂喜捨苦樂、念清淨入第四禪。
Chapter 22 — Perfect and Complete Awakening
Monks, once the Bodhisattva had destroyed his demonic opponents, vanquished his enemies, triumphed in the face of battle, and raised high the parasols, standards, and banners of conquest, he settled into the first meditative concentration. That state is free from desires, free of factors connected with evil deeds and nonvirtues, accompanied by thought and analysis, and imbued with the joy and pleasure born of discernment.
When he had brought about the cessation of thought and analysis, he became perfectly quiet in and of himself, and therefore his mind became concentrated. Through this he settled into the second meditative concentration, which is free of thought and analysis and is imbued with the joy and pleasure born of meditative absorption.
Through disenchantment with joy, he remained impartial, maintained mindfulness and introspection, and experienced physical pleasure. He thus settled into the third meditative concentration, which is unconnected with joy. The noble ones call such a person the impartial one dwelling [344] on pleasure that is imbued with mindfulness.
Through relinquishing pleasure at that moment, and having formerly relinquished pain in the past, both mental pleasure and displeasure vanished. Thus he settled into the fourth meditative concentration, which is perfectly pristine impartiality and mindfulness, unconnected with pleasure or pain.
2.

186：譬如陶家，和埴調軟中無砂礫，在作何器。精進開發無所不能，已得定意建立大慈不捨大悲，智慧善權究暢要妙。通三十七道品之行，所謂：四意止、四意斷、四禪足、五根、五力、七覺、八道，終而復始。以曉三脫得三達智，去來今事無所罣礙。變化現法所欲如意，不復用思身能飛行；能分一身作百作千，至億萬無數，復令為一。能徹入地石壁皆過從一方現，俯沒仰出如出入水，能身中出水火，履水行虛身不陷墜；坐臥空中如鳥飛翔，坐能及天手捫日月，其身平立能至梵天，出沒自在；
187：

3.

186：眼能徹視，耳能洞聽，豫知諸天人龍鬼神蚑行蠕動之類身行口言。念於所念悉見聞知，諸有貪婬無貪婬者，有瞋恚無瞋恚者，有愚癡無愚癡者，有愛欲無愛欲者，有大志行無大志行者，有內外行無內外行者，有念善無念善者，有一心無一心者，有解脫意無解脫意者，一切悉知。
187：

4.
atha bodhisattvasyathā samāhite citte pariśuddhe paryavadāte prabhāsvare 'naṅgane vigatopakleśe mṛduni karmaṇyupasthite ānijjyaprāpte rātryāṃ prathame yāme divyasya cakṣuṣo jñānadarśanavidyāsākṣātkriyāyai cittamabhinirharati sma, abhinirnāmayati sma //
atha bodhisattvo divyena cakṣuṣā pariśuddhenātikrāntamānuṣyakeṇa sattvān paśyati sma cyavamānānupapadyamānān suvarṇān durvarṇān sugatān durgatān hīnān praṇītān / yathākarmopagān sattvān prajānāti sma - ime bata bhoḥ sattvāḥ kāyaduścaritena samanvāgatāḥ, vāṅbhanoduścaritena samānvāgatāḥ, āryāṇāmapavādakāḥ mithyādṛṣṭayaḥ / te mithyādṛṣṭikarmadharmasamādānahetoḥ kāyasya bhedātparaṃ maraṇādapāyadurgativinipātaṃ narakeṣūpapadyante / ime punarbhavantaḥ sattvāḥ kāyasucaritena samanvāgatāḥ, vāṅbhanaḥsucaritena samanvāgatāḥ, āryāṇāmanapavādakāḥ samyagdṛṣṭayaḥ, te samyagdṛṣṭikarmadharmasamādānahetoḥ kāyasya bhedātsugatau svargalokeṣūpapadyante //
iti hi divyena cakṣuṣā viśuddhenātikrāntamānuṣyakeṇa sattvānāpaśyati sma cyavamānānupapadyamānān suvarṇān durvarṇān sugatān durgatān hīnān praṇītān yathākarmopagān / evaṃ khalu bhikṣavo bodhisattvo rātryāṃ prathame yāme vidyāṃ sākṣātkaroti sma, tamo nihanti sma, ālokamutpādayati sma //
186：見人魂神各自隨行生於五趣中，或墮餓鬼，或墮畜生，或作鬼神，或生天上，或入人形，有生豪貴富樂家者，或生卑鄙貧賤家者；知眾生惑五陰自蔽色痛想行識皆習五欲，眼色耳聲鼻香舌味身受心法為愛欲所牽，惑於財色思望安樂。
187：1)爾時菩薩住於正定，其心清白光明無染，離隨煩惱，柔軟調和無有搖動，至初夜分得智得明，攝持一心獲天眼通。2)菩薩即以天眼觀察一切眾生，死此生彼好色惡色，勝劣貴賤隨業而往，皆悉了知。3)是諸眾生緣身語意，造諸惡業誹謗聖人，邪見業故身壞命終便生惡趣。4)菩薩復觀見諸眾生，緣身語意造諸善業，正見業故身壞命終便生天上。
While the Bodhisattva’s mind—purified and cleansed, lucid, free of basic and subsidiary afflictions, gentle, adaptable, and immovable—was immersed in this way, in the early station of the night he produced the intent to actualize the knowledge that sees wisdom with the divine eye, and so he directed his mind toward that purpose.
Then the Bodhisattva, with the pristine divine eye beyond that of humans, looked at sentient beings. He saw them dying and being born, in all their beauty and ugliness, in favorable and unfavorable circumstances, degenerating or advancing precisely in accordance with their actions. With this understanding he thought: [F.165.b] “Alas! Sentient beings engage in negative physical, verbal, and mental conduct. Harboring wrong views, they revile the noble ones. As they engage in the actions associated with wrong views, once their bodies collapse and they die, they fall into bad migrations and are born among the hell realms. Yet other sentient beings engage in positive physical, verbal, and mental conduct. Harboring the correct view, they do not revile noble ones. Since they engage in the actions associated with the correct view, once their bodies collapse and they die, they are born into pleasant existences in the god realms.”
In this manner, with his pristine divine eye beyond that of humans, the Bodhisattva saw sentient beings dying and being born, in all their beauty and ugliness, in favorable and unfavorable circumstances, degenerating and advancing, respectively, precisely in accordance with their actions. Monks, this was indeed how, during the first station of the night, the Bodhisattva actualized knowledge, removed darkness, and lit the light. [345]
5.
atha bodhisattvastathā samāhite citte pariśuddhe paryavadāte prabhāsvare niraṅgane vigatopakleśe mṛduni karmaṇyupasthite āniñjyaprāpte rātryāṃ madhyame yāme pūrvanivāsānusmṛtijñānadarśanavidyāsākṣātkriyāyai cittamabhinirharati sma, abhinirnāmayati sma, ātmanaḥ parasattvānāṃ cānekavidhaṃ pūrvanivāsānanusmarati sma / tadyathā - ekāmapi jātiṃ dve tisraścatasraḥ pañca daśa viṃśati triṃśaccatvāriṃśatpañcāśajjātiśataṃ (Vaidya 251) jātisahasraṃ jātiśatasahasram anekānyapi jātiśatasahasrāṇyapi jātikoṭīmapi jātikoṭīśatamapi jātikoṭīsahasramapi jātikoṭīnayutamapi / anekānyapi jātikoṭīsahasrāṇyapi anekānyapi jātikoṭīśatasahasrāṇyapi anekānyapi jātikoṭīnayutaśatasahasrāṇi yāvatsaṃvartakalpamapi vivartakalpamapi saṃvartavivartakalpamapi anekānyapi saṃvartavivartakalpānyanusmarati sma - amutrāhamāsannevaṃnāmā evaṃgotra evaṃjātya evaṃvarṇa evamāhāra evamāyuṣpramāṇamevaṃ cirasthitikaḥ, evaṃ sukhaduḥkhaprativedī / so 'haṃ tataścyutaḥ sannamutropapannaḥ, tataścyutvehopapanna iti sākāraṃ soddeśamanekavidhamātmanaḥ sarvasattvānāṃ ca pūrvanivāsamanusmarati sma //
186：菩薩觀天上、人中、地獄、畜生、鬼神五道先世父母兄弟妻子中外姓字，一一分別。一世十世百千億無數世事，至于天地成敗空荒之時，還復成時。能知一劫十劫至千億劫無數劫中，內外姓字衣食苦樂壽命長短，死此生彼展轉所趣，從上頭始諸所更身生長老終，形色好醜賢愚苦樂，一切三界皆分別知。
187：於中夜分攝持一心，證得憶念過去宿命智，通觀過去自他所受生事，皆悉了知一生二生，乃至十生百生、千生萬生、億生，百億生千億生，乃至照過無量百千那由他拘胝數生，乃至成劫壞劫、無量無邊成劫壞劫，皆悉憶知。一一住處若名若姓，若色相若飲食若苦樂若受生若死沒，所有色相住處事業，若自若他，皆悉了知。
Then, while his mind—purified and cleansed, lucid, free of basic and subsidiary afflictions, supple, flexible, and immovable—was immersed in this way, in the middle station of the night the Bodhisattva produced the intent to actualize the knowledge that sees the wisdom of recollecting past lives, and so he directed his mind toward that purpose.
In this way he recollected the previous lives of himself and other sentient beings, starting with one, two, three, four, and five lifetimes, then ten, twenty, thirty, forty, and fifty more lifetimes, then one hundred lifetimes, one thousand lifetimes, one hundred thousand lifetimes, then many hundreds of thousands of lifetimes, ten million lifetimes, a billion lifetimes, ten billion lifetimes, a trillion lifetimes, [F.166.a] and a quadrillion lifetimes, then several billion, several tens of billions, several trillions, and several quadrillions of lifetimes, all the way up to the lifetimes in an eon of destruction, an eon of formation, an eon of both destruction and formation, and several eons of both destruction and formation. He remembered the former lives of himself and others in the greatest detail, thinking: “In that place I had this name, this surname, this family, this caste, this diet, this lifespan, stayed for this duration, and experienced these kinds of pleasure and pain. After falling from there, I was born here. After falling from there, I was born here...”
6.
atha bodhisattvastathā samāhitena cittena pariśuddhena paryavadātena prabhāsvareṇa anaṅganena vigatopakleśena mṛdunā karmaṇye sthitenāniñcyaprāptena rātryāṃ paścime yāme aruṇoddhāṭanakālasamaye nandīmukhyāṃ rātrau
duḥkhasamudayāstaṃgatāyā āśravakṣayajñānadarśanavidyāsākṣātkriyāyai cittamabhinirharati sma, abhinirnāmayati sma / tasyaitadabhavat - kṛcchraṃ batāyaṃ loka āpanno yaduta jāyate jīryate mriyate cyavate upapadyate / atha ca punarasya kevalasya mahato duḥkhaskandhasya niḥsaraṇaṃ na saṃprajānāti jarāvyādhimaraṇādikasya / aho batāsya kevalasya mahato duḥkhaskandhasyāntaḥkriyā na prajñāyate sarvasya jarāvyādhimaraṇādikasya //
tato bodhisattvasyaitadabhūt - kasmin sati jarāmaraṇaṃ bhavati, kiṃpratyayaṃ ca punarjarāmaraṇam? tasyaitadabhūt - jātyāṃ satyāṃ jarāmaraṇaṃ bhavati, jātipratyayaṃ jarāmaraṇam //
atha bodhisattvasya punaretadabhavat - kasmin sati jātirbhavati, kiṃpratyayā ca punarjātiḥ? tasyaitadabhavat - bhave sati jātirbhavati bhavapratyayā ca punarjātiḥ //
atha bodhisattvasyaitabhavat - kasmin sati bhavo bhavati, kiṃpratyayaśca punarbhavaḥ? tasyaitadabhavat - upādāne sati bhavo bhavati, upādānapratyayo hi bhavaḥ //
atha bodhisattvasyaitadabhavat - kasmin satyupādānaṃ bhavati, kiṃpratyayaṃ ca punarupādānam? tasyaitadabhavat - tṛṣṇāyāṃ satyāmupādānaṃ bhavati, tṛṣṇāpratyayaṃ hyupādānam //
atha bodhisattvasya punaretadabhavat - kasmin sati tṛṣṇā bhavati, kiṃpratyayā ca tṛṣṇā? tasyaitadabhavat - vedanāyāṃ satyāṃ tṛṣṇā bhavati, vedanāpratyayā ca tṛṣṇā //
atha bodhisattvasya punaretadabhūt - kasmin sati vedanā bhavati, kiṃpratyayā punarvedanā? tasyaitadabhūt - sparśe sati vedanā bhavati, sparśapratyayā hi vedanā //
atha bodhisattvasya punaretadabhavat - kasmin sati sparśo bhavati, kiṃpratyayaśca punaḥ sparśaḥ? tasyaitadabhavat - ṣaḍāyatane sati sparśo bhavati, ṣaḍāyatanapratyayo hi sparśaḥ //
atha bodhisattvasya punaretadabhavat - kasmin sati ṣaḍāyatanaṃ bhavati, kiṃpratyayaṃ ca punaḥ ṣaḍāyatanam? tasyaitadabhavat - nāmarūpe sati ṣaḍāyatanaṃ bhavati, nānārūpapratyayaṃ hi ṣaḍāyatanam //
(Vaidya 252)atha bodhisattvasya punaretadabhavat - kasmin sati nāmarūpaṃ bhavati, kiṃpratyayaṃ ca punarnāmarūpam? tasyaitadabhavat - vijñāne sati nāmarūpaṃ bhavati, vijñānapratyayaṃ hi nāmarūpam //
atha bodhisattvasya punaretadabhavat - kasmin sati vijñānaṃ bhavanti, kiṃpratyayaṃ punarvijñānam? tasyaitadabhavat - saṃskāreṣu satsu vijñānaṃ bhavati, saṃskārapratyayaṃ ca vijñānam //
atha bodhisattvasya punaretadabhavat - kasmin sati saṃskārā bhavanti, kiṃpratyayāśca punaḥ saṃskārāḥ? tasyaitadabhavat - avidyāyāṃ satyāṃ saṃskārā bhavanti, avidyāpratyayā hi saṃskārāḥ //
186：
187：菩薩作是念言：一切眾生住於生老病死險惡趣中不能覺悟，云何令彼了知生老病死苦蘊邊際？1)作是思惟：此老病死從何而有？即時能知因生故有，以有生故老病死有。2)如是生者復因何有？即時能知因有故有。3)如是有者復因何有？即時能知因取故有。4)如是取者復因何有？即時能知因愛故有。5)如是愛者復因何有？即時能知因受故有。6)如是受者復因何有？即時能知因觸故有。7)如是觸者復因何有？即時能知因六處有。8)如是六處復因何有？即時能知因名色有。9)如是名色復因何有？即時能知因識故有。10)如是識者復因何有？即時能知因行故有。11)如是行者復因何有？即時能知因無明有。
Then, while his mind—purified and cleansed, lucid, free of basic and subsidiary afflictions, supple, flexible, and immovable—was immersed in this way, during the final station of the night, just at the break of dawn, right at the time of night when the morning drum is beaten, the Bodhisattva produced the intent to actualize the knowledge that brings suffering and its origin to an end and realizes the insight that exhausts defilements, and so he directed his mind to that purpose. Then he thought: [346] “How miserable this world is! It is anguished by birth, old age, sickness, death, departure, and rebirth, but it does not know how to remove itself from this massive heap of pure anguish, marked foremost by old age, sickness, and death. Alas! If only beings understood how to extinguish this massive heap of pure anguish marked foremost by old age, sickness, and death.”
1)Then the Bodhisattva continued to think: [F.166.b] “What is the prerequisite for old age and dying to take place? And what is the causal condition of aging and death?” It then occurred to him: “Aging and death happen when there is birth. Birth is the causal condition of old age and death.”
2)Then the Bodhisattva thought again: “What is the prerequisite for birth to take place? What is the causal condition of birth?” It then occurred to him: “Birth happens when there is existence. Existence is the causal condition of birth.”
3)Then the Bodhisattva wondered: “What is the prerequisite for existence to emerge?  What is the causal condition of existence?” It then occurred to the Bodhisattva: “Existence occurs when there is clinging. Clinging is the causal condition of existence.”
4)Then the Bodhisattva wondered: “What is the prerequisite for clinging to occur? What is the causal condition of clinging?” It then occurred to him: “Clinging occurs when there is craving. Craving is the causal condition of clinging.”
5)Then the Bodhisattva thought: “What is the prerequisite for craving to take place? What is the causal condition of craving?” It then occurred to him: “Craving occurs when there is feeling. Feeling is the causal condition of craving.”
6)The Bodhisattva then wondered: “What is the prerequisite for feeling to take place? What is the causal condition of feeling?” It then occurred to him: “Feeling happens when there is contact. Contact is the causal condition of feeling.”
7)[347] Then the Bodhisattva thought: “What is the prerequisite for contact to occur? What is the causal condition of contact?” It then occurred to him: “Contact happens when the six sense fields are present. The six sense fields are the causal condition of contact.”
8)Then the Bodhisattva wondered: “What is the prerequisite for the six sense fields to emerge? What is the causal condition of the six sense fields?” It then occurred to him: “The six sense fields emerge when there is name and form. Name and form is the causal condition of the six sense fields.”
9)The Bodhisattva then thought: “What is the prerequisite for name and form to come into being? [F.167.a] What is the causal condition of name and form?” It then occurred to him: “Name and form come into being when there is consciousness. Consciousness is the causal condition of name and form.”
10)Then the Bodhisattva wondered: “What is the prerequisite for consciousness to form? What is the causal condition of consciousness?” It then occurred to him: “Consciousness emerges when there are formations. Formations are the causal condition of consciousness.”
11)The Bodhisattva then pondered: “What is the prerequisite for formations to form? What is the causal condition for formations?” It then occurred to him: “Formations come into being when there is ignorance. Ignorance is the causal condition of formations.”
7.
iti hi bhikṣavo bodhisattvasyaitadabhūt - avidyāpratyayāḥ saṃskārāḥ, saṃskārapratyayaṃ vijñānam, vijñānapratyayaṃ nāmarūpam, nāmarūpapratyayaṃ ṣaḍāyatanam, ṣaḍāyatanapratyayaṃ sparśaḥ, sparśapratyayaṃ vedanā, vedanāpratyayaṃ tṛṣṇā, tṛṣṇāpratyayamupādānam, upādānapratyayaṃ bhavaḥ, bhavapratyayā jātiḥ, jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavanti / evamasya kevalasya mahato duḥkhaskandhasya samudayo bhavati / samudayaḥ samudaya iti //
186：
187：爾時菩薩既知無明因行，行因識，識因名色，名色因六處，六處因觸，觸因受，受因愛，愛因取，取因有，有因生，生因老死憂悲苦惱，相因而生。
Then, monks, the thought occurred to the Bodhisattva: “Ignorance provides the causal condition for formations. Formations provide the causal condition for consciousness. Consciousness provides the causal condition for name and form. Name and form provides the causal condition for the six sense fields. The six sense fields provide the causal condition for contact. Contact provides the causal condition for feeling. Feeling provides the causal condition for craving. Craving provides the causal condition for clinging. Clinging provides the causal condition for existence. Existence provides the causal condition for birth. Birth provides the causal condition for old age and death, lamentation, pain, despair, and torment. Such is how this massive heap of pure anguish comes into being.” [348]
8.
iti hi bhikṣavo bodhisattvasya pūrvamaśruteṣu dharmeṣu yoniśomanasikārādbahulīkārājjñānamudapādi, cakṣurudapādi, vidyodapādi, bhūrirudapādi, medhodapādi, prajñodapādi, ālokaḥ prādurbabhūva / kasminnasati jarāmaraṇaṃ na bhavati, kasya vā nirodhājjarāmaraṇanirodha iti / tasyaitadabhūt - jātyāmasatyāṃ jarāmaraṇaṃ na bhavati, jātinirodhājjarāmaraṇanirodhaḥ //
atha bodhisattvasya punaretadabhavat - kasminnasati jātirna bhavati, kasya vā nirodhājjātinirodhaḥ? tasyaitadabhavat - bhave 'sati jātirna bhavati, bhavanirodhājjātinirodhaḥ //
atha bodhisattvasya punarapyetadabhavat - kasminnasati vistareṇa yāvatsaṃskārā na bhavanti, kasya vā nirodhātsaṃskāranirodhaḥ? tasyaitadabhavat - avidyāyāṃ satyāṃ saṃskārā na bhavanti, avidyānirodhātsaṃskāranirodhaḥ / saṃskāranirodhādvijñānanirodho yāvajjātinirodhājjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante / evamasya kevalasya mahato duḥkhaskandhasya nirodho bhavatīti //
186：
187：復更思惟：因何無故老死無？因何滅故老死滅？即時能知，無明滅故即行滅，行滅故即識滅，識滅故即名色滅，名色滅故即六處滅，六處滅故即觸滅，觸滅故即受滅，受滅故即愛滅，愛滅故即取滅，取滅故即有滅，有滅故即生滅，生滅故即老死滅，老死滅故即憂悲苦惱滅。
Monks, through considering and ruminating over these factors, which had never before been heard, there dawned in the Bodhisattva wisdom, vision, knowledge, intelligence, prudence, and insight, and a light began to shine.
1)Then the Bodhisattva thought: “What must be absent for old age and death not to occur? What must be prevented to eliminate old age and death?” It then occurred to him: “When there is no birth, old age and death do not happen. Old age and death are prevented by preventing birth.” [F.167.b]
2)Then the Bodhisattva pondered: “What must be absent for birth not to happen? What must be prevented to eliminate birth?”  The thought then occurred to him: “When there is no existence, birth does not take place. Birth is eliminated by preventing existence.”
3)The Bodhisattva then considered: “What must be absent to avoid everything down to formations to manifest? What must be prevented to eliminate formations?” It then occurred to him: “When there is no ignorance, formations do not form. Preventing ignorance prevents formations. By preventing formations, consciousness is prevented, and so on, until birth is prevented, thus putting an end to old age and death, anguish, lamentation, pain, despair, and torment. Such is how this massive heap of pure anguish is brought to an end.”
9.
iti hi bhikṣavo bodhisattvasya pūrvamaśruteṣu dharmeṣu yoniśomanasikārādbahulīkārājjñānamudapādi, cakṣurudapādi vidyodapadi, bhūrirudapādi, medhodapādi, prajñodapādi, ālokaḥ prādurbabhūva / so 'haṃ bhikṣavastasmin samaye idaṃ duḥkhamiti yathābhūtamajñāsiṣam / ayamāśravasamudayo 'yamāśravanirodhaḥ iyamāśravanirodhagāminī pratipaditi yathābhūtamajñāsiṣam / aya kāmāśravo 'yaṃ bhavāśravo 'yamavidyāśravo 'yaṃ dṛṣṭyāśravaḥ / ihāśravā niravaśeṣato nirudhyante / ihāśravo niravaśeṣamanābhāsamastaṃ gacchatīti / iyamavidyā ayamavidyāsamudayo 'yamavidyānirodha iyamavidyānirodhagāminī pratipaditi yathābhūtamajñāsiṣam / ihāvidyā apariśeṣamanābhāsamastaṃ gacchatīti peyālam / amī saṃskārā ayaṃ saṃskārasamudayo 'yaṃ saṃskāranirodha iyaṃ saṃskāranirodhagāminī pratipaditi yathābhūtamajñāsiṣam / idaṃ vijñānamayaṃ vijñānasamudayo 'yaṃ vijñānanirodha iyaṃ vijñānanirodhagāminī pratipaditi yathābhūtamajñāsiṣam / idaṃ nāmarūpamayaṃ nāmarūpasamudayo 'yaṃ nāmarūpanirodhaḥ iyaṃ nāmarūpanirodhagāminī (Vaidya 253) pratipaditi yathābhūtamajñāsiṣam / idaṃ ṣaḍāyatanamayaṃ ṣaḍāyatanasamudayo 'yaṃ ṣaḍāyatananirodhaḥ iyaṃ ṣaḍāyatananirodhagāminīṃ pratipaditi yathābhūtamajñāsiṣam / ayaṃ sparśo 'yaṃ spaśasamudayo 'yaṃ sparśanirodhaḥ iyaṃ sparśanirodhagāminī pratipaditi yathābhūtamajñāsiṣam / iyaṃ vedanā ayaṃ vedanāsamudayo 'yaṃ vedanānirodha iyaṃ vedanānirodhagāminī pratipaditi yathābhūtamajñāsiṣam / iyaṃ tṛṣṇā ayaṃ tṛṣṇāsamudayo 'yaṃ tṛṣṇānirodhaḥ iyaṃ tṛṣṇānirodhagāminī pratipaditi yathābhūtamajñāsiṣam / idamupādānamayamupādānasamudayo 'yamupādānanirodhaḥ iyamupādānanirodhagāminī pratipaditi yathābhūtamajñāsiṣam / ayaṃ bhavo 'yaṃ bhavasamudayo 'yaṃ bhavanirodhaḥ iyaṃ bhavanirodhagāminī pratipaditi yathābhūtamajñāsiṣam / iyaṃ jātirayaṃ jātisamudayo 'yaṃ jātinirodhaḥ iyaṃ jātinirodhagāminī pratipaditi yathābhūtamajñāsiṣam / iyaṃ jarā ayaṃ jarāsamudayo 'yaṃ jarānirodhaḥ iyaṃ jarānirodhagāminī pratipaditi yathābhūtamajñāsiṣam / idaṃ maraṇamayaṃ maraṇasamudayo 'yaṃ maraṇanirodhaḥ iyaṃ maraṇanirodhagāminī pratipaditi yathābhūtamajñāsiṣam / ime śokaparidevaduḥkhadaurmanasyopāyāsāḥ / evamasya kevalasya mahato duḥkhaskandhasya samudayo bhavati yāvannirodho bhavatīti yathābhūtamajñāsiṣam / idaṃ duḥkhamayaṃ duḥkhasamudayo 'yaṃ duḥkhanirodhaḥ iyaṃ duḥkhanirodhagāminī pratipaditi yathābhūtamajñāsiṣam //
186：
187：1)復更思惟：此是無明，此是無明因，此是無明滅，此是滅無明道，更無有餘；2)此是行，此是行因，此是行滅，此是滅行道；3)此是識，此是識因，此是識滅，此是滅識道；4)此是名色，此是名色因，此是名色滅，此是滅名色道；5)此是六處，此是六處因，此是六處滅，此是滅六處道；6)此是觸，此是觸因，此是觸滅，此是滅觸道；7)此是受，此是受因，此是受滅，此是滅受道；8)此是愛，此是愛因，此是愛滅，此是滅愛道；9)此是取，此是取因，此是取滅，此是滅取道；10)此是有，此是有因，此是有滅，此是滅有道；11)此是生，此是生因，此是生滅，此是滅生道；12)此是老死，此是老死因，此是老死滅，此是滅老死之道，此是憂悲苦惱。如是大苦蘊生乃至滅，如是應知。此是苦，此是集，此是苦集滅，此是滅苦集道，應如是知。
Monks, through considering and ruminating over these factors that had never before been heard, there dawned in the Bodhisattva wisdom, vision, knowledge, intelligence, prudence, and insight, and a light began to shine. Monks, on that occasion I accurately understood four truths. I understood: (1) the defiled is suffering, (2) the source of the defiled, (3) how the defiled is brought to cessation, and (4) the path that leads to the cessation of the defiled. I accurately understood the defilement of desire, the defilement of craving, the defilement of ignorance, and the defilement of beliefs. I understood where exactly these defilements come to an end without leaving any residue, [349] and where exactly these defilements vanish and disappear without leaving any residue.
1)I accurately understood the identity of ignorance, the source of ignorance, the cessation of ignorance, and the path leading to its cessation. I understood where exactly all ignorance without exception vanishes and disappears.
2)And further I accurately understood the precise identity of formations, the source of formations, the cessation of formations, and the path leading to their cessation. [F.168.a]
3)I accurately understood the precise identity of consciousness, the source of consciousness, the cessation of consciousness, and the path leading to its cessation.
4)I accurately understood the precise identity of name and form, the source of name and form, the cessation of name and form, and the path leading to its cessation.
5)I accurately understood the precise identity of the six sense fields, the source of the six sense fields, the cessation of the six sense fields, and the path leading to their cessation.
6)I accurately understood the precise identity of contact, the source of contact, the cessation of contact, and the path leading to its cessation.
7)I accurately understood the precise identity of feeling, the source of feeling, the cessation of feeling, and the path leading to its cessation.
8)I accurately understood the precise identity of craving, the source of craving, the cessation of craving, and the path leading to its cessation.
9)I accurately understood the precise identity of clinging, the source of clinging, the cessation of clinging, and the path leading to its cessation.
10)I accurately understood the precise identity of existence, the source of existence, the cessation of existence, and the path leading to its cessation.
11)I accurately understood the precise identity of birth, the source of birth, the cessation of birth, and the path leading to its cessation.
12)I accurately understood the precise identity of old age, the source of old age, the cessation of old age, and the path leading to its cessation. [350] I accurately understood the precise identity of death, the source of death, the cessation of death, and the path leading to its cessation. I accurately understood precisely how this massive heap of pure suffering, with its anguish, lamentation, pain, despair, and torment comes into being and how it ceases. [F.168.b] I accurately understood the precise identity of suffering, the source of suffering, the cessation of suffering, and the path leading to its cessation.
10.
evaṃ khalu bhikṣavo bodhisattvena rātryāṃ paścime yāme 'ruṇoddhāṭanakālasamaye nandīmukhyāṃ rātryau yatkiṃcitpuruṣeṇa satpuruṣeṇātipuruṣeṇa mahāpuruṣeṇa puruṣarṣabheṇa puruṣanāgena puruṣasiṃhena puruṣapuṃgavena puruṣaśūreṇa puruṣadhīreṇa puruṣajānena puruṣapadmena puruṣapuṇḍarīkeṇa puruṣadhaureyeṇānuttareṇa puruṣadamyasārathinā evaṃbhūtenāryeṇa jñānena jñātavyaṃ boddhavyaṃ prāptavyaṃ draṣṭavyaṃ sākṣātkartavyam, sarvaṃ tadekacittekṣaṇasamāyuktayā prajñayā anuttarāṃ samyaksaṃbodhimabhisaṃbudhya traividyādhigatā //
186：從是生諸惡本，從惡致苦。能斷愛習，不隨婬心大如毛髮，受行八道則眾苦滅。何謂為八？正見、正念、正言、正業、正治、正方便、正意、正定。譬如無薪無火不然不滅，是謂無為度世之道。菩薩自知以棄惡本，無婬怒癡，生死以除，種根以斷，無餘災[卄/(阿-可+辛)/女]，所作以成，智慧以了。明星出時廓然大悟，得無上正真道，為最正覺。
187：佛告諸比丘：菩薩於後夜分明星出時，佛、世尊、調御丈夫聖智，所應知，所應得，所應悟，所應見，所應證，彼一切一念相應慧證阿耨多羅三藐三菩提，成等正覺，具足三明。
Thus, monks, sure enough, during the final station of night, just at the break of dawn, right at the time for the beating of the morning drum, the Bodhisattva—the being, the good being, the supreme being, the great being, the ox among men, the elephant among men, the lion among men, the bull among men, the hero among men, the champion among men, the adept among men, the lotus among men, the white lotus among men, the supreme beast of burden among men, the unexcelled charioteer among men—reached unexcelled, perfect and complete awakening, attaining the threefold knowledge. He did so through knowledge that consists of one-pointed insight into everything that might be known, understood, attained, realized, and actualized via the wisdom of the noble ones.
11.
tato bhikṣavo devā āhuḥ - avakirata mārṣāḥ puṣpāṇi / abhisaṃbuddho bhagavān / ye tatra devaputrāḥ pūrvabuddhadarśinastasmin saṃnipatitā āsaṃste 'vocan - mā sma tāvanmārṣāḥ puṣpāṇyavakirata yāvattāvadbhagavānnimittaṃ prāduḥkaroti / pūrvakā api samyaksaṃbuddhā nimittamakārṣuḥ, nirmitāmabhinirmiṇvanti sma //
atha khalu bhikṣavastathāgatastān devaputrān vimatiprāptāñjñātvā saptatālamātraṃ vihāyasamabhyudgamya tatrastha idamudānamudānayati sma -
chinnavartmopaśāntarajāḥ śuṣkā āsravā na punaḥ sravanti /
chinne vartmani vartata duḥkhasyaiṣo 'nta ucyate // Lal_22.1 // iti //
186：
187：諸比丘！是時諸天眾中無量天子作如是言：我等應散香花供養如來。復有天子，曾見先佛成正覺時，即作是言：汝等未可散花，如來當現瑞相，往昔諸佛成正覺時皆現瑞相。諸比丘！如來知彼天子思見瑞相，上昇虛空高七多羅樹，如佛所證以偈頌曰：
煩惱悉已斷，諸漏皆空竭，更不復受生，是名盡苦際。
Monks, then the divine sons said, “Friends, let us scatter flowers! The Blessed One has reached perfect awakening!” But just then, some divine sons who had seen buddhas before came together and told the others, “Friends, since perfect and complete buddhas of the past all produced and manifested a sign, do not toss flowers until the Blessed One has made a sign.”
Monks, the Thus-Gone One knew that the divine sons were in doubt, so he ascended into the sky to the height of seven palm trees, and while seated there he uttered this phrase of exultation:
“The path has been interrupted; [351] Impurities have been extinguished. The outflows have dried up and flow no longer; The path, now ended, I travel no longer. This is called the end of suffering!”
10.
tataste devaputrā divyaiḥ kusumaistathāgatamabhyavakiranti sma / tato jānumātraṃ divyānāṃ puṣpāṇāṃ saṃstaro 'bhūt //
iti hi bhikṣavastathāgate 'bhisaṃbuddhe vigataṃ tamo 'ndhakāram, viśodhitā tṛṣṇā, vivartitā dṛṣṭiḥ, vikṣobhitāḥ kleśāḥ, viśāritāḥ śalyāḥ, mukto granthiḥ, prapātito mānadhvajaḥ, ucchrepito dharmadhvajaḥ, (Vaidya 254) uddhāṭitā anuśayāḥ, jñātā dharmatathatā, avabuddhā bhūtakoṭiḥ, parijñāto dharmadhātuḥ, vyavasthāpitaḥ sattvadhātuḥ, saṃvarṇitaḥ samyaktvaniyato rāśiḥ, vivarṇito mithyātvaniyato rāśiḥ, parigṛhīto 'niyatarāśiḥ, vyavasthāpitāni sattvendriyāṇi, parijñātāḥ sattvacaritāḥ, avabuddhā sattvavyādhiḥ, sattvasamutthānasiddho 'mṛtabhaiṣajaprayogaḥ, utpanno vaidyarājaḥ pramocakaḥ sarvaduḥkhebhyaḥ pratiṣṭhāpako nirvāṇasukhe, niṣaṇṇastathāgatagarbhe tathāgatamahādharmarājāsane, sarva ābaddho vimuktipakṣaḥ, praviṣṭaḥ sarvajñatānagaraṃ samavasṛtaṃ sarvabuddhaiḥ, asaṃbhinno dharmadhātuprasarānubodheḥ / prathame saptāhe bhikṣavastathāgatastasminneva bodhimaṇḍe niṣaṇṇo 'sthāt - iha mayā 'nuttarāṃ samyaksaṃbodhimabhisaṃbuddhaḥ / mayā anavarāgrasya jātijarāmaraṇaduḥkhasyāntaḥ kṛta iti //
186：
187：爾時彼諸天子心生歡喜，以微妙天花遍散佛上，當於是時香花彌布積至于膝。如來遠離無明黑暗及愛見網，竭煩惱河、拔除毒刺、解諸纏縛、摧壞魔幢建立勝幡，能善安處諸眾生界記莂眾生，觀察根性知其病本，施甘露藥為大醫王，令諸眾生皆得度脫，安置涅槃寂靜之樂，住如來藏結解脫繒入智慧城，同諸如來清淨法界。
The divine sons thus strewed the Thus-Gone One with celestial flowers, [F.169.a] piling them up to his knees.
Monks, when the Thus-Gone One reached complete awakening in this manner, a thick darkness was lifted, craving was purified, beliefs were eradicated, the afflictions were rattled, the splinter was removed, the knot was untied, the flag of pride was brought down, the flag of righteousness was lifted, latent formations were uprooted, the suchness of phenomena became known, the absolute was comprehended, the realm of phenomena was understood, the nature of sentient beings was ascertained, those oriented toward reality were approved of, those oriented toward mistakenness were disapproved of, the indeterminate were accepted, the faculties of sentient beings were seen in all their variety, the conduct of sentient beings was understood, the cure for the illnesses of sentient beings was comprehended, and the medicinal concoction of immortality was employed. He became the king of physicians, who would liberate beings from all suffering and establish them in the bliss of nirvāṇa; he took his seat on the magnificent royal throne of the thus-gone ones, the essence of the thus-gone ones. He discovered the means to complete liberation and entered the city of omniscience, where he mingled perfectly with all buddhas and became inseparable from the comprehension of the realm of phenomena.
Monks, the Thus-Gone One abided on the seat of awakening for the first seven days, reflecting, “Here I have brought an end to the suffering of birth, old age, and death, which has been happening since time immemorial.”
11.
samanantaraprāpte khalu punarbhikṣavo bodhisattvena sarvajñatve atha tatkṣaṇameva daśasu dikṣu sarvalokadhātuṣu sarvasattvāstatkṣaṇaṃ tallavaṃ tanmuhūrtaṃ parasukhasamarpitā abhuvan / sarvalokadhātavaśca mahatāvabhāsenāvabhāsyantaḥ / yā 'pi tā lokāntarikā aghā aghasphuṭā andhakārā iti pūrvavat / ṣaḍvikāraṃ ca daśasu dikṣu sarvalokadhātavo 'kampat prākampat saṃprākampat / avedhat prāvedhat saṃprāvedhat / acalat prācalat saṃprācalat / akṣubhyat prākṣubhyat saṃprākṣubhyat / araṇat prāraṇat saṃprāraṇat / agarjat prāgarjat saṃprāgarjat / sarvabuddhāśca tathāgatāyābhisaṃbuddhāya sādhukāraṃ dadanti sma / dharmācchādāṃśca saṃpreṣayanti sma / yairdharmācchādairayaṃ trisāhasramahāsāhasralokadhāturanekaratnasaṃchanno 'bhūt / tebhyaśca ratnachatrebhyaḥ evaṃrūpā raśmijālā niścaranti sma, yairdaśasu dikṣu aprameyāsaṃkhyeyā lokadhātavo 'vabhāsyante / daśasu dikṣu bodhisattvāśca devāputrāścanandaśabdaṃ niścārayāmāsuḥ - utpannaḥ sattvapaṇḍitaḥ / padmo jñānasarasi saṃbhūto 'nupalipto lokadharmaiḥ / samantato mahākaruṇāmeghaṃ sphuritvā dharmadhātubhavanaṃ varṣayiṣyati / dharmavarṣavinaye janabhaiṣajāṅkuraprarohaṇaṃ sarvakuśalamūlabījānāṃ vivardhanaṃ śraddhāṅkurāṇāṃ dātā vimuktiphalānām //
186：
187：佛告諸比丘：一切如來見我成道皆悉讚言：善哉，善哉！咸以寶蓋而覆於我。其諸寶蓋合成一蓋，遍覆十方三千大千世界，於寶蓋中出妙光明，其光明網遍照無量無邊世界。彼世界中，諸菩薩眾讚佛功德而說偈言：
如彼波頭摩，從地而踊出，開敷甚清淨，不為淤泥染。
起大慈悲心，如雲遍充滿，當雨大法雨，潤洽於眾生。
能令諸善牙，一切皆增長，堪受教法者，成就解脫果。
[B 15] Monks, indeed, the very moment that the Bodhisattva attained omniscience, all beings throughout all the worlds in the ten directions instantly became ecstatic.
All the worlds were flooded with bright light, including even the dark spaces between them that were riddled with evil. [F.169.b] [352] All the worlds throughout the ten directions shook in six ways: they quivered, trembled, and quaked, wobbled, rocked, and swayed; they vibrated, shuddered, and reeled, rattled, shook, and convulsed; they clattered, rattled, and clanged, boomed, thundered, and roared.
All the buddhas offered congratulations to the Thus-Gone One for reaching perfect and complete awakening and conferred upon him religious gifts. With these religious gifts, this trichiliocosm became covered with a jewel parasol, and from that jewel parasol issued forth a network of light rays, which illuminated the immeasurable and innumerable worlds throughout the ten directions.
Then the bodhisattvas and divine sons throughout the ten directions uttered an expression of joy: “An adept among beings, a lotus on the lake of wisdom, has appeared. Untainted by mundane concerns, He will cause a cloud of great compassion to mass, Which will shower throughout the realm of phenomena. “The gentle rain of Dharma, medicine to living beings, Will cause all the seeds of the roots of virtue to sprout, Bring growth to the saplings of faith, And yield the fruits of liberation.”
12.
tatredamucyate -
māraṃ vijitya sabalaṃ sa hi puruṣasiṃho dhyānāmukhaṃ abhimukhaṃ abhito 'pi śāstā /
traividyatā daśabalena yadā hi prāptā saṃkampitā daśa diśo bahukṣatrakoṭyaḥ // Lal_22.2 //
ye bodhisattva puri āgata dharmakāmā caraṇau nipatya iti bhāṣiṣu māsi klānto /
pratyakṣa asmi camu yādṛśikā subhīmā sā prajñapuṇyabalavīryabalena bhagnā // Lal_22.3 //
buddhaiśca kṣetranayutaiḥ prahitāni chatrā sādho mahāpuruṣa dharṣita mārasenām / (Vaidya 255)
prāptaṃ tvayā padavaraṃ amṛtaṃ viśokaṃ saddharmavṛṣṭi tribhave abhivarṣa śīghram // Lal_22.4 //
bāhuṃ prasārya daśadikṣu ca sattvasārā ābhāṣayiṃsu kalaviṅkarutāya vācā /
bodhiryathāmanugatā bhavatā viśuddhā tulyaḥ samo 'si yatha sarpiṇi sarpimaṇḍaiḥ // Lal_22.5 //
186：
187：爾時諸天，以偈頌曰：
人中師子降眾魔，諸定現前證甘露，獲得三明及十力，威神震動遍十方。    
在昔諸來菩薩眾，為愛法故供養佛，即從坐起禮佛足，讚歎如來作是言：    
世尊得無疲勞耶，我等親見摧魔眾，善哉丈夫三界尊，當雨無邊大法雨。    
十方諸佛皆施蓋，復出迦陵微妙音：    如我所得淨菩提，仁者所證亦如是。    
On this topic, it is said:
1)Since he defeated Māra, along with his hordes, he is indeed a lion among men. When this teacher actualized the bliss of concentration And attained the threefold knowledge by means of the tenfold power, Many tens of millions of buddha realms throughout the ten directions trembled.
2)Those bodhisattvas who had previously come desiring the Dharma Bowed before his feet and said: “Are you not tired? We have witnessed the army, as terrifying it was, Vanquished by the strength of your insight, merit, and diligence.” [353]
3)Parasols were carried by the buddhas of one hundred billion realms, [F.170.a] Who said, “Well done, Great Being! You overpowered the demonic hordes And attained the sublime state, deathless and free of anguish. Swiftly shower down the rain of true Dharma throughout the three worlds.”
4)The best of beings throughout the ten directions extended their arms And said in the voice of a cuckoo’s call: “Just as we attained awakening, you too have reached the pristine state; We are just like butter and clarified butter.”
13.

186：爾時得佛十種神力，四無所畏，十八之法。佛十神力者：
佛悉見知深微隱遠是處非處有限無限，明審如有。一力也。
佛悉明知來今往古所造行地所受報處。二力也。
佛能現化禪定脫門正受。三力也。
佛悉分別天人眾生彼彼異念。四力也。
佛知眾生若干種語及度世語。五力也。
佛悉了知世間雜種無量情態。六力也。
佛知欲縛知縛解要在所宜行。七力也。
佛智如海善言無量，追識一切宿命所更。八力也。
佛天眼淨，見人初死神所出生，善惡殃福隨行受報。九力也。
佛漏已盡無復縛著，神真叡智自知見證，究暢道行所作能作，無餘生死其智明審。是為佛十神力也。
187：

14.

186：佛四無所畏者：佛神智正無不知見。愚人惑言，佛未悉知；至諸梵魔眾聖，莫能論佛之智故，獨步不懼。一無畏也。
佛漏盡智悉知。愚惑相言，佛漏未盡；至于梵魔眾聖，莫能論佛之智故，獨步不懼。二無畏也。
佛說經戒天下誦習。愚惑相言，佛經可遍；至于梵魔眾聖，莫能論毀佛之正經故，獨步不懼。三無畏也。
佛現道義言真而要能度苦厄。愚惑相言，不能度苦；至于梵魔眾聖，莫能論佛正真故，周行不懼。四無畏也。
187：
15.

186：佛十八不共：從得佛至于泥洹，一、無失道。二、無空言。三、無忘志。四、無不靜意。五、無若干想。六、無不省視。七、志達無損。八、精進無損。九、定意無損。十、智慧無損。十一、解脫無損。十二、度知見無損。十三、古世之事悉知見。十四、未來之事悉知見。十五、今世之事悉知見。十六、攬眾身行化以本際。十七、攬眾言行化以本際。十八、攬眾意行化以本際。是為十八不共之法。
187：
16.

186：佛得道意一切知見，坐自念言：是實微妙難知難明，甚難得也。高而無上廣不可極，淵而無下深不可測。大苞天地，細入無間。昔錠光佛時莂我為佛，名釋迦文。今果得之，從無數劫勤苦所求，適今成耳。自念宿命諸所施為，道德慈孝仁義禮信，忠正守真虛心學聖，柔弱淨意行六度無極，布施、持戒、忍辱、精進、一心、智慧，行四等心慈悲喜護，四思隨時，養育眾生如愛赤子，承事諸佛積德無量，累劫勤苦功不唐捐，今悉獲之。喜自歎曰：
今覺佛極尊，棄婬淨無漏；一切能將導，從者必歡豫。
天福之報快，妙願皆以成；敏疾得上寂，吾將逝泥洹。
187：
17.
atha khalu bhikṣavaḥ kāmāvacarā apsaraso bodhimaṇḍaniṣaṇṇaṃ tathāgataṃ prāptābhijñaṃ paripūrṇasaṃkalpaṃ vijitasaṃgrāmaṃ nirjitamārapratyarthikamucchritachatradhvajapatākaṃ śūraṃ jayodgataṃ puruṣaṃ mahāpuruṣaṃ vaidyottamaṃ mahāśalyahartāraṃ siṃhaṃ vigatabhayalomaharṣaṃ nāgaṃ sudāntacittanirmalaṃ trimalaviprahīnaṃ vaidyakaṃ traividyatāmanuprāptaṃ pāragaṃ caturoghottīrṇaṃ kṣatriyamekaratnachatradhāriṇaṃ trailokyabrāhmaṇaṃ bāhitapāpakarmāṇaṃ bhikṣuṃ bhinnavidyāṇḍakoṣaṃ śramaṇaṃ sarvasaṅgasamatikrāntaṃ śrotriyaṃ niḥsṛtakleśaṃ śūramaprapātitadhvajaṃ balīyāṃsaṃ daśabaladhāriṇaṃ ratnākaramiva sarvadharmaratnasaṃpūrṇaṃ viditvā bodhimaṇḍābhimukhāstathāgatamābhirgāthābhirabhyastāviṣuḥ -
186：普曜經諸天賀佛成道品第二十
於是欲行天王女見如來坐於樹下，神通以達所願具足，降魔怨敵，竪大幢幡，無極大仁為大醫王療眾疾患。無極師子若於恐懼衣毛不竪，調和心意滅除三垢，成三達智越於四瀆；執一道蓋救護三界，清淨梵志為棄眾惡，則為比丘除諸愚冥。何謂沙門？越於六徑，廣學無限，名曰博聞。德消塵勞，成為勇猛度於彼岸。所謂力者，總十種力具足法寶。
187：佛告諸比丘：欲界諸天女等，見於如來坐菩提座，獲一切智大願滿足，降伏魔怨建立勝幢，為大醫王善療眾病。如師子王無諸怖畏，清淨離垢得一切智，具足三明超越四流，持一法蓋覆護三界稱婆羅門，遠離諸垢稱為比丘，除無明藏稱為沙門，離諸不善稱知足者，斷煩惱故稱勇猛者，能壞魔幢稱大力者，猶如寶洲，一切法寶充滿其中。
Then the divine maidens of the desire realm perceived that the Thus-Gone One on the seat of awakening had attained higher knowledge, fulfilled his purpose, and become victorious in battle. He had vanquished the demonic opponents, raised parasols, standards, and flags, and become a hero, a supreme victor, a man, a great man, a supreme physician, and a great remover of thorns. Like a lion, he was fearless and without worry. Like an elephant, he was gentle. Since he had relinquished the three stains, he was stainless. He was knowledgeable, since he had actualized the threefold knowledge. He had reached the other shore, since he had crossed the four rivers. He was of royal caste since he upheld the single jewel parasol, a priest of the three worlds since he had abandoned evil actions, a mendicant since he has cracked open the eggshell of ignorance, an ascetic since he had perfectly transcended all attachment, a gentleman since he had eradicated afflictions, a hero since he did not let the banner fall, a powerhouse since he was endowed with the ten powers, a jewel mine since he was replete with all the gems of the Dharma.
18.
eṣa drumarājamūle abhijitya mārasainyaṃ sthitu meruvadaprakampyo nirbhīrapralāpī /
anekabahukalpakoṭyo dānadamasaṃyamena samudānayaṃ prabodhi teneṣa śobhate 'dya // Lal_22.6 //
anena bahukalpakoṭyaḥ śīlavratātapobhi jihmikṛta śakra brahmā bodhivara eṣatā hi /
anena bahukalpakoṭyaḥ kṣāntibalavarmitena adhivāsitā dukhāni tena prabha svarṇavarṇā // Lal_22.7 //
anena bahukalpakoṭyo vīryabalavikrameṇa parāṅmukhāṃ kṛtāsyā tena māra jita senā /
anena bahukalpakoṭyo dhyānā abhijñajñānaiḥ saṃpūjitā munīndrastenaiva pūjito 'dya // Lal_22.8 //
anena bahukalpakoṭyaḥ prajñāśratasaṃcayena pragṛhīta sattvakoṭyastena laghu bodhi prāptā /
anena jitu skandhamārastatha mṛtyu kleśamāraḥ anena jitu devaputramārastenāsya nāsti śokaḥ // Lal_22.9 //
eṣo hi devadevo (devairapi pūjanīyaḥ) pūjārahastriloke puṇyārthikāna kṣetraṃ amṛtāphalasya dātā /(Vaidya 256)
eṣa varadakṣiṇīyo utpātu dakṣiṇāhi nāstyuttarasya nāśo yā ca varabodhi labdhā // Lal_22.10 //
ūrṇā virājate 'sya spharati bahukṣetrakoṭyo jihmikṛta candrasūryā andhakārālokaprāptā /
eva hi surūparūpo vararūpa sādhurūpo varalakṣaṇo hitaiṣī trailokyapūjanīyaḥ // Lal_22.11 //
eṣa suviśuddhanetro bahu prekṣate svayaṃbhūḥ kṣatrā ca sattvakāyā cittāni cetanā ca /
eṣa suviśuddhaśrotraḥ śṛṇute anantaśabdāṃ divyāṃśca mānuṣāṃśca jinaśabdadharmaśabdāṃ // Lal_22.12 //
eṣa prabhūtajihvaḥ kalaviṅkamañjughoṣaḥ śroṣyāma asya dharmaṃ amṛtaṃ praśāntagāmim /
dṛṣṭvā ca mārasainyaṃ na kṣubhyate mano 'sya puna dṛṣṭgha devasaṃghāṃ na ca harṣate sumedhā // Lal_22.13 //
186：見如來坐於樹下。以偈讚曰：
1)今在佛樹下，降伏魔官屬；難動如須彌，無畏無所捨。
2)從無數億劫，施戒學智慧；合會進道義，亦無數億劫。
3)所行蔽釋梵，本發求佛道；無數劫行忍，堪任眾苦惱。
4)故光紫金色，精進無數劫；超越生死難，以故降伏魔。
5)從無數億劫，行禪神通慧；奉事無數佛，是故眾供養。
6)從無數億劫，至誠博智慧；將護億眾生，是故速得佛。
7)以降於身魔，亦離於死魔；除去欲塵魔，故得無憂患。
8)是為天中天，諸天所奉事；三界所敬養，為無量福田。
9)悉消諸音響，值佛成眾祐；無能望覩者，乃至坐道場。
10)眉間相照曜，無數億佛土；悉曀日月光，使眾逮道明。
11)端正中殊妙，顏色最第一；相好愍念眾，三界所奉事。
12)其眼甚清淨，覩無數諸佛；國土眾生身，心中所懷念。
13)其心甚清淨，聞無數音聲；諸天人民言，佛教法之響。
14)今得廣長舌，知時言柔軟；當聽斯正法，至無為甘露。
187：時諸天女即說偈言：
1)於此菩提樹王下，降伏一切大魔軍，
安住不動如須彌，身心堅固無驚畏。    
2)尊於多劫修布施，故得一切皆圓滿，
尊於多劫修戒行，暎蔽釋梵諸天眾，
3)尊於多劫行忍辱，故得身相真金色，
尊於多劫勤精進，故能降伏諸魔怨，
4)尊於多劫修禪定，故獲如斯勝供養，
尊於歷劫習多聞，速證無上大菩提，
5)尊能降伏於蘊魔，死魔煩惱及天魔，
一切諸魔皆斷滅，是故今者無憂惱。    
6)天中之天為最尊，三界人天所供養，
由是有種福田者，所得之福無失壞。    
7)眉間毫相極光明，普照十方諸國土，
掩蔽世間諸日月，一切眾生蒙饒益。    
8)如來身色甚端嚴，相好顏容極清淨，
堪為三界應供者，普利一切諸群生。    
9)目淨遍觀於十方，普見眾生身業事，
耳淨遍聞於一切，天人言音佛法聲。    
廣長舌相演妙音，求解脫者聞甘露，
Knowing this, the divine maidens approached the seat of awakening and praised the Thus-Gone One with these verses:
1)“Having defeated the demon hordes At the trunk of the king of trees, He sits there unshakable like Mount Meru, Fearless and silent.
2)“Through practicing generosity, discipline, and restraint For many tens of millions of eons, He attained perfect sublime awakening And therefore shines here today. [F.170.b] [354]
3)“Through practicing discipline, vows, and austerities For many tens of millions of eons While seeking awakening, He outshines Śakra and Brahma.
4)“Through wearing the strong armor of forbearance For many tens of millions of eons, He embraced suffering And therefore shines like gold.
5)“Through the strength and intensity of his valor Over many tens of millions of eons, He drove away his opponents And thus triumphed over Māra’s army.
6)“Through his concentration, higher knowledge, and wisdom Enacted over many tens of millions of eons, He revered the best of sages And is therefore honored now himself.
7)“Through his insight, learning, and accumulations, Developed over the course of tens of millions of eons, He has benefited tens of millions of sentient beings And thus swiftly attained awakening.
8)“He has triumphed over the demon of the aggregates And likewise over the lord of death and the demon of afflictions. He has also triumphed over the demon of the gods— Thus he has no anguish.
9)“This god of gods, Revered even by the gods, Is worthy of reverence throughout the three worlds As a field for those seeking merit.
10)“He yields the fruit of immortality; He is a sublime object of veneration. When a donation is given to him, the result is never-ending Until the attainment of supreme awakening.
11)“The hair between his eyebrows radiates light, Illuminating many tens of millions of locales. Outshining even the sun and the moon, He is a light unto all sentient beings.
12)“His form is handsome— Sublime and well-proportioned. Replete with the best of characteristics and poised to be of benefit, It is worthy of reverence throughout the three worlds.
13)“His eyes are pristine: They spontaneously see The myriad insentient and sentient, The locales and multitudes of beings. [355]
14)“His ears are pristine: They hear infinite sounds, Those of gods and humans And those of the victorious ones’ Dharma.
15)“His tongue is long And as melodious as a cuckoo’s voice. Let us listen to him speak about the Dharma, An ambrosia that brings great peace.
19.
śastrairna cāpi bāṇairjita ena mārasenā
satyavratātapobhi jitu ena duṣṭamallaḥ /
calito na cāsanā na ca kāyu vedhino 'sya
na ca snehu nāpi doṣastadanantare abhūvan // Lal_22.14 //
lābhā sulabdha teṣāṃ maruṇāṃ narāṇa caiva
ye tubhya dharma śrutvā pratipattimeṣyatī hi /
yatpuṇya tvāṃ stavitvā jina puṇyatejarāśe
sarve bhavema kṣipraṃ yatha tvaṃ manuṣyacandraḥ // Lal_22.15 //
buddhitva bodhi puruṣarṣabhanāyakena saṃkampya kṣatranayutāni vijitya māram /
brahmasvareṇa kalaviṅkarutasvareṇa prathamena gāthā imi bhāṣita nāyakena // Lal_22.16 //
puṇyavipāku sukha sarvaduḥkhāpanetī abhiprāyu sidhyati ca puṇyavato narasya / (Vaidya 257)
kṣipraṃ ca bodhi spṛśate vinihatya māraṃ śāntāpatho gacchati ca nirvṛtiśītibhāvam // Lal_22.17 //
tasmātka puṇyakaraṇe na bhaveta tṛptaḥ śṛṇvaṃśca dharmamamṛtaṃ bhavi ko vitṛptaḥ /
vijane vane ca viharaṃ bhavi ko vitṛptaḥ kaḥ sattva arthakaraṇe na bhaveddhi tṛptaḥ // Lal_22.18 //
pāṇiṃ prasārya samuvāca ca bodhisattvāṃ pūjāṃ kṛtā brajata kṣetra svakasvakāni /
sarve 'bhivandya caraṇau ca tathāgatasya nānāviyūha gata kṣetra svakasvakāni // Lal_22.19 //
dṛṣṭvā ca tāṃ namucināṃ mahatīmavasthāṃ vikrīḍitāṃ ca sugatasya tathā salīlam /
bodhāya cittamatulaṃ praṇidhāya sattvāṃ māraṃ vijitya sabalaṃ amṛtaṃ spṛśema // Lal_22.20 //
abhisaṃbuddhasya bhikṣavastathāgatasya bodhivṛkṣamūle siṃhāsanopaviṣṭasya tasmin kṣaṇe 'prameyāni buddhavikrīḍitānyabhūvan, yāni na sukaraṃ kalpenāpi nirdeṣṭum //
186：
16)以見魔兵眾，自悅心不懅；又見諸天人，不歡如須彌。
17)覩魔諸兵眾，不動亦不搖；雖懷其害心，勇力降伏之。
18)在坐不移轉，其身不傾動；不喜亦不瞋，當時無所難。
19)諸天世人民，則為得善利；乃逮聞正法，輙奉行至誠。
20)常立在功勳，蒙最勝福德；所行輙速成，寂然人中英。
21)人中尊導師，以逮成正覺；震動億姟國，降伏眾魔官。
22)其聲如梵天，亦如哀鸞音；聲香為第一，瞿曇說是言。
23)福報為最安，除一切惱患；所願者必成，其人有功德。
24)疾逮得佛道，便降伏魔眾；輙得歸清涼，以恬怕滅度。
25)是故何福人，興立行有厭？以聞甘露法，誰當有懈惓？
26)處在林藪間，誰當有退意？饒益於萬民，當奉行精進。
187：
10)魔軍興害不驚懼，天人供養無喜慍。
摧壞魔怨不加力，但以慈心降伏之，
11)無染無著無諸過，身心安隱不傾動    
今有無上天人師，一切眾生蒙善利，
逮聞正法當信受，願速如尊成正覺。
佛告諸比丘：如來於菩提樹下，初成正覺現佛神通，遊戲自在不可勝載，若欲說者窮劫不盡。
16)“Even witnessing Māra’s army, His mind is unperturbed. Even seeing the multitudes of gods, His sensible mind is not ecstatic. [F.171.a]
17)“It was not with knives and arrows That he defeated Māra’s army. Rather it was with truth, restraint, and austerity That he overcame the villainous thugs.
18)“Without budging from his seat, His body was unharmed. On that occasion he was neither affectionate Nor even angry.
19)“Those gods and humans Who listen to the Dharma from you, And strive to accomplish it, Procure their desired acquisition.
20)“Through the merit of praising you, O Victorious One, replete with the resplendence of merit, May we all immediately become like you, O Moon among Men!”
21)Once the guide, a bull among men, had awakened to buddhahood, Hundreds of billions of realms trembled and Māra was vanquished. Then, in the cadence of Brahma and the melody of a cuckoo, The Guide first spoke these verses:
22)“Merit, fully ripened, brings happiness and vanquishes all suffering. The wishes of a person with merit will be accomplished; He will overcome Māra, quickly reach awakening, And attain nirvāṇa, the tranquil state of peace. [356]
23)“Thus who could get their fill of making merit? Who could be satiated with listening to ambrosia-like Dharma? Who could get enough of dwelling in deserted forests? Who could get enough of working for the welfare of beings?”
24)Extending his hand, he said to the bodhisattvas:“Respect has been paid, thus return to your own places.” All of them bowed to the feet of the Thus-Gone One And returned to their own abodes, in magnificent arrays.
25)After witnessing the great demonic horde advancing And the Bliss-Gone One toying auspiciously with them, Beings, out of an unparalleled wish to reach awakening, said: “May we vanquish Māra and his horde, and thus reach the deathless state.”
Monks, even while the Thus-Gone One reached perfect and complete awakening seated on his lion’s throne at the trunk of the tree of awakening, he simultaneously manifested such innumerable displays of awakened playful activity that they would not be easy to reveal even in an eon. [F.171.b]
19.
tatredamucyate -
karatalasadṛśābhūtsusthitā medinīyaṃ vikasitaśatapatrāścodgatā raśmijālaiḥ /
amaraśatasahasrā onamī bodhimaṇḍaṃ imu prathama nimittaṃ siṃhanādena dṛṣṭam // Lal_22.21 //
drumaśatatrisahasro bodhimaṇḍe namante girivara tatha neke śailarājaśca meruḥ /
daśabalamadhigamya brahmaśakrā namante idamapi narasiṃhe krīḍitaṃ bodhimaṇḍe // Lal_22.22 //
raśmiśatasahasrā svośarīrātmabhāvā sphuri jinavara kṣatrā trīṇi śāntā apāyāḥ /
tata kṣaṇasumuhūrte śodhitā cākṣaṇāni na ca khilamadadoṣā bādhiṣū kaṃci sattvam // Lal_22.23 // (Vaidya 258)
iyamapi narasiṃhasyāsanasthasya krīḍā śaśiravimaṇivahnividyutābhā ca divyā /
na tapati abhibhūtā bhānuvatyorṇapāśā na ca jagadiha kaścitprekṣate śāstu mūrdham // Lal_22.24 //
iyamapi narasiṃhasyāsanasthasya krīḍā
karatalaspṛśanenā kampitā corvi sarvā /
yena namucisenā kṣobhitā tūlabhūtā
namuci iṣu gṛhītvā medinī vyālikhedya
idamapi narasiṃhasyāsane krīḍitaṃ bhūt // Lal_22.25 // iti //
186：
1)其從菩薩行，為人乃歸命；所行造供養，各成己國土。
2)平如掌明鏡，輙等住其地；百千葉蓮華，自然出暐曄。
3)百千億諸天，來覩佛道場；皆由己功勳，如海無限量。
4)降伏魔力勢，逮甘露法門；皆稽首作禮，歸命於如來。
5)以若干清淨，各各執香蓋；以覩見師子，佛威神變化。
6)則發菩薩意，所住無能動；所言有名稱，如海不可量。
7)強如須彌山，為諸山中王；十指叉為禮，從空出梵聲。
8)人中聖亦然，處於師子座；百千諸樹木，曲躬向道場。
9)其光明百千，震動億國土；盡滅諸惡趣，諸難皆閑靜。
10)無能越度者，病者皆得療；是人中至真，坐於師子床。
11)佛威神變化，猶如明珠火；自然有光曜，猶如日月明。
12)眉間演大光，當時所奮明；普曜於三界，無能見佛頂。
13)人中勇如是，坐於師子床；所顯神足變，來者靡不覩。
14)坦然奉敬佛，地六反震動；假使不捨兵，善權多所感。
15)若不捨兵仗，當致眾毒惱；尊師子如是，在座現感應。
187：爾時世尊，略說偈言：
1)普變一切地，平正猶如掌，
涌出妙蓮花，一一皆千葉。
2)無量諸天眾，各雨眾妙花，
復於世尊前，合掌而瞻仰。
3)世尊初成佛，作種種神通，
須彌諸山王，草木叢林等，
4)一切皆稽首，頂禮菩提座，
此是佛世尊，現神通遊戲。
5)身放百千種，光明照十方，
逮三惡眾生，息苦獲安樂。
6)是時八難處，無有一眾生，
懷貪瞋癡等，一切諸煩惱。
7)此是師子王，大神通遊戲。
日月摩尼火，電等諸光明，
由佛放光明，蔽之皆不現。
8)諸天人世間，無能見佛頂。    
坐於師子座，作遊戲神通，
9)佛以指按地，即時六種動。
降伏魔軍眾，如制兜羅綿，
10)魔王懷憂惱，以杖而畵地。
此是佛世尊，遊戲大神通。
 On this topic, it is said:
1)The earth became as even as the palm of a hand; Hundred-petaled lotuses in full bloom arose in a flood of light. Hundreds of thousands of gods bowed down to the seat of awakening And witnessed there the One Who Was First Heralded by a Lion’s Roar.
2)Hundreds of trees in the trichiliocosm and also its mountains, Along with Meru, king of mountains, bowed to the seat of awakening. [357] Approaching the one with the ten powers, Brahma and Śakra paid homage. Such was the play of the Lion among Men while at the seat of awakening.
3)Hundreds of thousands of light rays radiated from his body, Pervading the perfect realms of the victorious ones and pacifying the three lower realms. Through this, the unfortunate states were dried up in a mere fraction of an instant, And hardness, conceit, and hatred were rendered harmless to any sentient being. Such was the play of the Lion among Men while he sat in his seat.
4)The resplendent tuft of hair on his forehead Outshone the radiance of the sun, moon, jewels, fire, lightning, and gods, And the crown of the Teacher’s head was not beheld by any being whatsoever.
Such was the play of the Lion among Men while he sat in his seat.
5)By touching the earth with the palm of his hand, it trembled in six ways; This shook Māra’s hordes as if they were tufts of cotton. Māra, brandishing an arrow, etched images in the earth.  Such was the play of the Lion among Men while he sat in his seat. This concludes the twenty-second chapter on perfect and complete awakening.
讚歎品第二十三
1.
(Vaidya 259) saṃstavaparivartastrayoviṃśaḥ /
atha khalu śuddhāvāsakāyikā devaputrā bodhimaṇḍaniṣaṇṇaṃ tathāgataṃ pradakṣiṇīkṛtya divyaiścandanacūrṇavarṣairabhyavakīrya ābhiḥ sārūpyābhirgāthābhirabhituṣṭuvuḥ -
utpanno lokapradyoto lokanāthaḥ prabhaṃkaraḥ /
andhabhūtasya lokasya cakṣurdātā raṇaṃjahaḥ // Lal_23.1 //
bhavān vijitasaṃgrāmaḥ puṇyaiḥ pūrṇamanorathaḥ /
saṃpūrṇaḥ śukladharmaiśca jagattvaṃ tarpayiṣyasi // Lal_23.2 //
uttīrṇapaṅko hyanighaḥ sthale tiṣṭhati gautamaḥ /
anyāṃ sattvāṃ mahoghena prodgatastārayiṣyasi // Lal_23.3 //
udgatastvaṃ mahāprājño lokeṣvapratipudgalaḥ /
lokadharmairaliptastvaṃ jalasthamiva paṅkajaḥ // Lal_23.4 //
ciraprasuptamimaṃ lokaṃ tamaskandhāvaguṇṭhitam /
bhavān prajñāpradīpena samarthaḥ pratibodhitum // Lal_23.5 //
cirāture jīvaloke kleśavyādhiprapīḍite /
vaidyarāṭ tvaṃ samutpannaḥ sarvavyādhipramocakaḥ // Lal_23.6 //
bhaviṣyantyakṣaṇā śūnyā tvayi nāthe samudgate /
manuṣyāścaiva devāśca bhaviṣyanti sukhānvitāḥ // Lal_23.7 //
yeṣāṃ tvaddarśanaṃ saumya eṣyase puruṣarṣabha /
na te kalpasahasrāṇi jātu yāsyanti durgatim // Lal_23.8 //
paṇḍitāścāpyarogāśca dharmaṃ śroṣyanti ye 'pi te /
gambhīrāścopadhīkṣīṇā bhaviṣyanti viśāradāḥ // Lal_23.9 //
mokṣyante ca laghuṃ sarve chittvā vai kleśabandhanam /
yāsyanti nirupādānāḥ phalaprāptivaraṃ śubham // Lal_23.10 //
dakṣiṇīyāśca te loke āhutīnāṃ pratigrahāḥ /
na teṣu dakṣiṇā nyūnā sattvānirvāṇahetukī // Lal_23.11 //
evaṃ khalu bhikṣavaḥ śuddhāvāsakāyikā devaputrāstathāgatamabhiṣṭutyaikānte prāñjalayastasthuḥ, prāñjalayastathāgataṃ namasyantaḥ //
186：
187：讚歎品第二十三
爾時，佛告諸比丘：時淨居天子以天妙香花遍散佛上，如佛世尊真實功德，以偈讚曰：
1)眾生煩惱暗，智慧能銷除，如來所以出，為世光明者。
2)降伏諸魔軍，功德皆圓滿，當雨大法雨，以普洽群生。
3)世間最勝人，智力無踰者，處世無染著，猶如淨蓮華。
4)眾生在長夜，煩惱病纏縛，佛為大醫王，療之令得愈。
5)尊今出於世，八難咸空寂，一切人天等，遇佛蒙安樂。
6)若有覩見此，人中勝丈夫，經於百劫中，不墮諸惡趣。
7)若有得聞佛，微妙甚深法，速除煩惱患，苦蘊亦皆盡。
8)當得殊勝果，解脫涅槃樂，於諸世間中，得為應供者。
9)若有勸供養，亦獲大福利，當得勝妙果，乃至於涅槃。
佛告諸比丘：淨居天子讚如來已，合掌恭敬於一面立。
Chapter 23 — Exaltation Then the divine sons from the pure abodes circumambulated the Thus-Gone One, who sat at the seat of awakening. They showered him with a rain of divine sandalwood powder and praised him with these fitting verses: [358]
1)“You are a light that has dawned upon this world! Illuminating Lord of the World, You have given eyes for abandoning afflictions To this world gone blind!
2)“You are victorious in battle! Through merit you have fulfilled your aim! Replete with virtuous qualities, You will satisfy beings!
3)“Sinless, you have crossed the mire And stand on dry ground, O Gautama! You will ferry across other sentient beings, Who are carried away by the swift current!
4)“Your great insight exalts you! You are without peer throughout the worlds! [F.172.a] You are untainted by mundane concerns, Like a lotus floating on water!
5)“With the torch of your insight, You can awaken This long-slumbering world, Shrouded in the fog of darkness!
6)“Into the world of the living, Chronically troubled with the disease of afflictions, You have come, O King of Physicians, To cure the world of all illnesses!
7)“Now that you have appeared, O Lord, The unfortunate states will become vacant! Gods and humans Will become filled with happiness!
8)“Those who seek to behold you, O Gentle Bull among Men, Will never go to the lower realms For thousands of eons!
9)“Those who listen to the Dharma Will become scholars and be free of illness. They will be profound and bring an end to the aggregates, And be free from fear!
10)“As they sever the bonds of affliction, They will all be free of clinging And swiftly become liberated, And thus attain the fruition of supreme virtue!
11)“They will be objects of generosity in the world, Worthy of receiving gifts! Donations to them will not diminish, But become causes for all beings to reach nirvāṇa!” [359]
Monks, once the divine sons from the realm of the pure abode had praised the ThusGone One in this manner, they prostrated to the Thus-Gone One with palms joined and stood to one side.
2.
atha khalu cābhāsvarā devaputrāstathāgataṃ bodhimaṇḍaniṣaṇṇaṃ divyairnānāprakāraiḥ puṣpadhūpagandhamālyavilepanachatradhvajapatākābhiḥ saṃpūjya tripradakṣiṇīkṛtya cābhirgāthābhirabhyastāviṣuḥ -
(Vaidya 260) gambhīrabuddhe madhurasvarā mune brahmasvarā munivaragīta susvaram /
varāgrabodhi paramārthaprāptā sarvasvare pāragate namaste // Lal_23.12 //
trātāsi dīpo 'si parāyaṇo 'si nātho 'si loke kṛpamaitracittaḥ /
vaidyottamastvaṃ khalu śalyahartā cikitsakastvaṃ paramaṃ hitaṃkaraḥ // Lal_23.13 //
dīpaṃkarasya sahadarśanaṃ tvayā samudānitaṃ maitrakṛpābhrajālam /
pramuñca nāthā amṛtasya dhārāṃ śamehi tāpaṃ suramānuṣāṇām // Lal_23.14 //
tvaṃ padmabhūtaṃ tribhaveṣvaliptaṃ tvaṃ merukalpo vicalo hyakampyaḥ /
tvaṃ vajrakalpo hyacalapratijña tvaṃ candramā sarvaguṇāgradhārī // Lal_23.15 //
evaṃ khalu bhikṣava ābhāsvarā devāstathāgatamabhisaṃstutyaikānte tasthuḥ prāñjalayastathāgataṃ namasyantaḥ //
186：
187：是時遍光天子，復以種種微妙香華，塗香末香燒香散華幢幡寶蓋供養如來，圍遶三匝合掌向佛，以偈讚曰：
1)牟尼深智聲和美，獲得無上大菩提，於諸聲中最第一，是故我等今敬禮。    
2)於諸世間起慈故，為作燈明作依止，能拔眾生諸毒箭，復為世間大醫王。    
3)尊昔值遇然燈佛，發大慈心潤一切，尊如世間淨蓮華，不為三界淤泥染。    
4)其心堅固無能沮，高廣難動如須彌，又如金剛不可壞，亦如含秋淨滿月。    
佛告諸比丘：遍光天子讚如來已，合掌恭敬於一面立。
Monks, then the luminous divine sons paid homage to the Thus-Gone One sitting at the seat of awakening with a plethora of flowers, incense, perfumes, garlands, unguents, parasols, standards, and flags. When the offerings had been made, they circumambulated him three times and then praised him with these verses:
1)“Your mind is profound, O Sage, and your voice is sweet; O Supreme Sage, your song-like voice is melodious like Brahma’s. You have discovered the absolute awakening, most sublime! Homage to you, who has reached the culmination of all melodious tunes!
2)“You are protection, an island, the highest goal! You are the compassionate and loving lord of this world! You are the supreme physician, remover of thorns! You are the healer who brings sublime benefit!
3)“As soon as you saw Buddha Dīpaṃkara, [F.172.b] You attained the cloud masses of love and compassion. Release a torrential downpour of ambrosia, O Lord! Quell the torment of gods and humans!
4)“Like a lotus you are untainted by the three worlds! Like Meru you are immovable and unshakable! Like a vajra your pledge is unwavering! Like the moon you are replete with the best of all qualities!”
Monks, once the luminous gods had praised the Thus-Gone One so, they bowed to him with palms joined and stood to one side.
3.
atha khalu subrahmadevaputrapramukhā brahmakāyikā devāstathāgataṃ bodhimaṇḍaniṣaṇṇamanekamaṇiratnakoṭīnayutaśatasahasrapratyuptena ratnajālenābhichādya tripradakṣiṇīkṛtya cābhiḥ sārūpyābhirgāthābhirabhyastāviṣuḥ -
śubhavimalaprajña prabhatejadharā dbātriṃśallakṣaṇavarāgradharā /
smṛtimaṃ matimaṃ guṇajñānadharā akilāntakā śirasi vandami te // Lal_23.16 //
amalā vimalā trimalairvimalā trailokyaviśruta trividyagatā /
trividhāvimokṣavaracakṣudadā vandāmi tvāṃ trinayanaṃ vimalam // Lal_23.17 //
(Vaidya 261) kalikaluṣa uddhṛta sudāntamanā kṛpakaruṇa udgata jagārthakarā /
muni mudita udgata praśāntamanā dvayamativimocaka upekṣaratā // Lal_23.18 //
vrata tapasa udgata jagārthakarā / svacarīviśuddhacaripāragatā /
catusatyadarśaka vimokṣaratā mukto vimocayasi cānyajagat // Lal_23.19 //
balavīrya āgatu ihā namuci prajñāya vīrya tava maitrya jito /
prāptaṃ ca te padavaraṃ amṛtaṃ vandāma te śaṭhacamūmathanā // Lal_23.20 //
evaṃ khalu bhikṣavaḥ subrahmadevaputrapramukhā brahmakāyikā devāstathāgatamābhirgāthābhirabhiṣṭutya ekānte tasthuḥ prāñjalayastathāgataṃ namasyantaḥ //
186：
187：是時梵眾天子以無量摩尼莊嚴寶網，覆菩提道場供養世尊，頂禮佛足右遶三匝，以偈讚曰：
1)世尊能持明智光，及持三十二勝相，念慧功德皆圓滿，離諸結使諸過惡，
2)清淨無垢斷三毒，是故我等今敬禮。名稱普聞證三明，施諸眾生三解脫，
3)清諸濁穢心調伏，起大慈悲利世間，三業寂靜出於世，蠲除三疑無染著。
4)為諸世間行苦行，以四聖諦化眾生，勤修善行超諸行，自得度已當度彼。
5)魔王將諸魔眾來，尊以慈悲悉降伏，已得甘露菩提道，是故我等咸歸命。    
佛告諸比丘：梵眾天子如是種種讚歎佛已，退住一面。
Then the gods from the Brahma realm, led by the son of gods, Subrahman, covered the Thus-Gone One sitting at the seat of awakening with a jewel net studded with many trillions of gems. They circumambulated him three times, then praised him with these fitting verses:
1)“With your virtuous and stainless insight, you radiate and shine. You are replete with the thirty-two most sublime characteristics; Attentive and intelligent, you possess wisdom. Tireless One, to you we bow down.
2_“Utterly devoid of the three stains, you are stainless and pure. Renowned throughout the three worlds, discoverer of the threefold knowledge, You bestow insight into the threefold liberation. We bow to you who possesses the three stainless eyes. [360]
3)“You have banished this foul dark eon, you of well-restrained mind; Exalted in compassion and love, you work for the welfare of beings. Sage Exalted in Joy, your mind is tranquil; Deliverer from Doubt, you delight in impartiality.
4)“Exalted in discipline and austerity, you act for the welfare of beings; Having purified your own conduct, you have reached the culmination of conduct. As the teacher of the four truths, you delight in emancipation; Being liberated yourself, you liberate other beings as well.
5)“When Māra, powerful and persistent, arrived, You defeated him with your insight, diligence, and love, And then you attained the deathless supreme state. Vanquisher of the Villainous Hordes, to you we pay homage!”
Monks, once the gods of the Brahma realm, led by the divine son Subrahman, had praised the Thus-Gone One with these verses, [F.173.a] they bowed to him with palms joined and stood to one side.
4.
atha khalu te śuklapākṣikā māraputrā yena tathāgatastenopasaṃkrāman / upasaṃkramya mahāratnachatravitānaistathāgatamabhicchādya prāñjalayastathāgatamābhiḥ sārūpyābhirgāthābhirabhyastāviṣuḥ -
pratyakṣe 'smi bale tavātivipule mārasya ghorā camū
yatsā māracamū mahāpratibhayā ekakṣaṇe te jitā /
na ca te utthitu naiva kāyu trasito no vā girā vyāhṛtā
tvāṃ vandāmahi sarvalokamahitaṃ sarvārthasiddhaṃ munim // Lal_23.21 //
mārā koṭisahasranekanayutā gaṅgāṇubhiḥ saṃmitāḥ
te tubhyaṃ na samartha bodhisuvaṭā saṃcālituṃ kampitum /
yajñā koṭisahasranekanayutā gaṅgā yathā vālikā
yaṣṭā bodhivaṭāsitena bhavatā tenādya vibhrājase // Lal_23.22 //
bhāryā ceṣṭatamā sutāśca dayitā dāsyaśca
dāsāstathā udyānā nagarāṇi rāṣṭranigamā rājyāni sāntaḥpurāḥ /
hastā pādaśirottamāṅgamapi vā cakṣūṃṣi jihvā tathā
tyaktā te varabodhicarya caratā tenādya vibhrājase // Lal_23.23 //
(Vaidya 262) uktaṃ yadvacanaṃ tvayā subahuśo buddho bhaviṣyāmyahaṃ
tāriṣye bahusattvakoṭinayutā duḥkhārṇavenohyatā /
dhyānādhīndriyabuddhibhiḥ kavacitaḥ saddharmanāvā svayaṃ
sā caiṣā pratipūrṇa tubhya praṇidhistāriṣyase prāṇinaḥ // Lal_23.24 //
yatpuṇyaṃ ca stavitva vādivṛṣabhaṃ lokasya cakṣurdadaṃ
sarve bhūtva udagrahṛṣṭamanasaḥ prārthema sarvajñatām /
samudānītva varāgrabodhimatulāṃ buddhaiḥ susaṃvarṇitāṃ
evaṃ tadvinihatya mārapariṣāṃ buddhema sarvajñatām // Lal_23.25 //
evaṃ khalu bhikṣavo māraputrāstathāgatamabhiṣṭutyaikānte tasthuḥ prāñjalayastathāgataṃ namasyantaḥ //
186：於是淨居天、梵世迦夷天、善梵天，及敬道魔子，往詣佛所執大寶蓋，以貢上佛，即叉十指以偈讚曰：
1)仁尊現目前，精進禪慧力；在魔顯大辯，聖以降伏之。
2)一切義吉祥，無數億魔來；不起身不動，稽首普世尊。
3)若干如恒沙，不及於至尊；無所能動搖，猶如恒沙劫。
4)祠若干億千，所設為道故；無敢毀能人，所行不可逮。
5)有曾施妻子，男女及僕使；菀園以國邑，王位諸莊嚴。
6)手足及其頭，身中諸所為；用行道之故，仁慈不迷惑。
7)如口所可說，言辭終不變；佛無著大度，當度無數眾。
8)億載越汎流，禪定神足力；降伏淨正法，願具度眾生。
9)施世盲冥目，普令一切和；一心願普智，合集歸尊導。
10)其志無限量，靡不嗟歎者；如是降魔官，覺成一切智。
如是魔子嗟歎佛已，却住一面。
187：是時右面魔王子清白之部至世尊所，以眾妙寶蓋奉上如來，以偈讚曰：
1)我自見如來，端坐菩提座，
魔軍極熾盛，超然不驚悸，
2)而於一念頃，降伏悉無餘。
既有如是德，我今稽首禮，
3)一切皆圓滿，無上大牟尼。
魔眾如恒沙，本不能傾動。    
4)尊為菩提故，無量劫行檀，
捨施妻子等，身肉及手足，
5)一切皆無悋，故得勝莊嚴。
尊發廣大願，得成無上道，
6)當度諸群生，定慧為甲冑，
淨法為船筏，意樂圓滿已，
7)方度諸群生。我以歡喜心，
讚佛諸功德，願我於來世，
8)得成無上道，又以此功德，
降伏眾魔怨，速證一切智。
佛告諸比丘：清白魔子說如是偈讚歎佛已頂禮如來，恭敬圍遶却住一面。
Then those sons of Māra who were on the side of righteousness approached the Thus-Gone One and covered him with giant jewel parasols and canopies. Then with palms joined, they praised the Thus-Gone One with these fitting verses:
1)“When we, the dreadful army of Māra, appeared before you, In your vast power, you vanquished instantaneously our terrifying demonic horde, Without rising, moving, or saying a word. Sage who accomplishes all aims and is honored in the three worlds, we pay homage to you!
2)“The trillions of demonesses, numerous as the grains of sand in the river Ganges, Could not move or sway you from the trunk of the sublime bodhi tree; They made trillions of offerings to you, as many as the grains of sand in the Ganges. That is why, O Lord, seated here today at the trunk of the Bodhi tree, you shine!
3)“While pursuing the conduct of supreme awakening, You gave up your dearest wives, beloved sons, servants, gardens, towns, Your cities, kingdoms, harems, and elephants, [361] Your heads, eyes, tongues, and feet—that is why you shine today!
4)“‘As a buddha, wearing the armor of concentration, miraculous power, and intelligence, I myself will ferry across trillions of beings, swept away in the ocean of suffering, In the ship of the sublime Dharma.’ This aspiration that you repeatedly voiced Is now fulfilled, and you will liberate all beings!
5)“By the merit of praising you, Most Eminent of Speakers, who gave eyes to the world, May we all, rejoicing, aspire to omniscience! As we attain the sublime and peerless awakening that all buddhas praise, May we defeat the demon hordes and awaken to omniscience!” [F.173.b]
Monks, once the sons of Māra had praised the Thus-Gone One in this manner, with palms joined they bowed to the Thus-Gone One and stood to one side.
5.
atha khalu paranirmitavaśavartī devaputro 'nekairdevaputraśatasahasraiḥ parivṛtaḥ puraskṛto jāmbūnadasuvarṇavarṇaiḥ padmaistathāgatamabhyavakīrya saṃmukhamābhirgāthābhirabhyastāvīt -
apīḍita aluḍita avitathavacanā apagatatamaraja amṛtagatigatā /
arahasi divi bhuvi śriyakriyamatulā atidyutismṛtimati praṇipati śirasā // Lal_23.26 //
ratikara raṇajaha rajamalamathanā ramayasi suranara suviśadavacanaiḥ /
vikasita suvipula varatanu kiraṇaiḥ suranarapatiriva jayasi jagadidam // Lal_23.27 //
paragaṇipramathana paracarikuśalā priyu bhava naramaru paramati dhunatā /
paracari vibhajasi sunipuṇamatimān pathi iha vicaratu daśabalagamane // Lal_23.28 //
tyaji pṛthu bhavagrahi vitathadukha mahā vinayasi suranara yathamati vinaye /
vicarasi catudiśa śaśiriva gagane cakṣu bhava parāyaṇa iha bhuvi tribhave // Lal_23.29 //
priyu bhava naramaru na ca khali viṣaye ramayasi śubharati kāmarativirato / (Vaidya 263)
dinadarśi pariṣadi na ti samu tribhave nāthu gati parāyaṇu tvamiha hi jagataḥ // Lal_23.30 //
evaṃ khalu bhikṣavo vaśavartidevapramukhāḥ parinirmitavaśavartino devaputrāstathāgatamabhiṣṭutyaikānte tasthuḥ prāñjalayastathāgataṃ namasyantaḥ //
186：
187：是時復有他化自在天王，與無數天子恭敬圍遶來至佛所，將妙閻浮檀金天花散如來上，以偈讚曰：
1)如來所說皆真實，無有覆藏無雜亂，遠離癡冥及罪垢，證得甘露大菩提，
2)光明遍照於十方，是故我今稽首禮。世尊慈悲於一切，善別諸根摧外道，
3)智慧殊勝十力者，能顯眾生微妙行，身處虛空現神變，猶如履地無罣礙。
4)見彼生死廣大愛，知惟妄苦而棄之，當隨天人諸意業，教化皆令得解脫。    
5)利益十方如日光，復於三界猶如眼，為諸世間作依止，其心曾不生貪著，
遊戲神通得自在，而於世間無與等。
佛告諸比丘：他化自在天王讚歎佛已，與諸天眾頂禮圍遶却住一面。
Then a divine son from the Heaven of Making Use of Others’ Emanations, surrounded and escorted by millions of divine sons, sprinkled the Thus-Gone One with golden lotuses from the Jambū River. Then, in his presence, they praised him with these verses:
1)“Your speech is gentle, calm, and forthright; Free of the stains of darkness, you have realized the immortal state. You deserve an unparalleled treatment in heaven and on earth; Your intelligence is blazing—to you we bow!
2)“You bring joy and have abandoned afflictions and removed stains and blemishes; With your joyous speech, you delight gods and humans! [362] With the light rays from your stainless and effulgent sublime body, You triumph over this world, like the master of gods and humans!
3)“Vanquisher of Foes, you are knowledgeable in the conduct of others; Beloved in the world of gods and humans, you overturn the thoughts of others; Brilliant and Wise One, you illuminate the conduct of others. Walk here on this path traversed by those with the ten powers!
4)“Having relinquished the ubiquitous clinging to existence, suffering falsely construed, May you train gods and humans by training their minds. May you course in the sky throughout the four directions like the moon, And so be a sublime eye and a final refuge in these three worlds!
5)“Though beloved in the world of gods and humans, you do not gravitate toward sense objects; Without indulging in desire, you take pleasure in virtue. Proclaimed far and wide, you are without equal in the three worlds; You are the protector, the refuge, the only resort of beings here!”
Monks, once the divine sons from the Heaven of Making Use of Others’ Emanations, led by the divine son in charge, had praised the Thus-Gone One, with palms joined they bowed to him and stood to one side. [F.174.a]
6.
atha khalu sunirmito devaputro devasaṃghaparivṛtaḥ puraskṛto nānāratnapaṭṭadāmaistathāgatamabhichādya saṃmukhamābhirgāthābhirabhyastāvīt -
dharmāloka bhavān samudgata trividhamalanucchido
mohādṛṣṭiavidyaghātako hiriśiribharitaḥ /
mithyāmārgaratāmimāṃ prajāmamṛte thapayito
utpanno iha loki cetiyo divi bhuvi mahitaḥ // Lal_23.31 //
tvaṃ vaidyo kuśalacikitsako hyamṛtasukhadado
dṛṣṭikleśamavidyasaṃcayaṃ purimamanuśayam /
sarvavyādhyapanesi dehināṃ purimajinapathe
tasmādvaidyatamo 'si nāyakā vicarasi dharaṇīm // Lal_23.32 //
candrāsūryaprabhāśca jyotiṣā maṇi tatha jvalanā
śakrabrahmaprabhā na bhāsate puratu śirighane /
prajñālokakarā prabhaṃkarā prabhasiribharitā
pratyakṣāstava jñāti adbhute praṇipati śirasā // Lal_23.33 //
satyāsatyakathī vināyakā sumadhuravacanā
dāntā śāntamanā jitendriya praśamitamanasā /
śāstā śāsaniyāṃ praśāsase naramarupariṣāṃ
vande śākyamuniṃ nararṣabhaṃ suranaramahitam // Lal_23.34 //
jñāniṃ jñānakathāgradhārakā jñapayasi tribhave
traividyatrivimokṣadeśakā trimalamalanudā /
bhavyābhavya mune prajānase yathamati vinaye
vande tvāṃ trisahasri adbhutaṃ divi bhuvi mahitam // Lal_23.35 //
evaṃ khalu bhikṣavaḥ sunirmito devaputraḥ saparivārastathāgatamabhiṣṭutyaikānte 'sthāt prāñjalīkṛtastathāgataṃ namaskurvan //
186：
187：是時化樂天王與諸天眾，恭敬圍遶來至佛所，以種種花鬘珍寶繒綵，供養如來，以偈讚曰：
1)如來智慧光，滅盡於三垢，煩惱皆已斷，吉祥悉成就。
2)世間諸眾生，執著於邪慢，尊今攝取之，致於甘露道。
3)是故出世間，天人所供養，能除煩惱病，說為大醫王。
4)日月摩尼火，帝釋梵王等，若於世尊前，其光悉不現。
5)智慧所照燭，是處咸吉祥，一切皆希有，故我今頂禮。
6)世尊知實義，亦知虛妄法，於此二法中，無非如實說。
7)言詞甚微妙，心意極調柔，為天人導師，故我今頂禮。
8)尊有大智慧，覺悟諸群生，三明八解脫，能除彼三毒。
9)善識眾生根，堪受不堪受，各隨其意樂，故我今頂禮。
佛告諸比丘：化樂天王說是偈已，與諸天眾頂禮佛足却住一面。
Next the divine son Sunirmita, surrounded and escorted by an assembly of gods from the Heaven of Delighting in Emanations, covered the Thus-Gone One with ribbons of silk studded with various gemstones, and in his presence praised him with these verses:
1)“You are the light of Dharma that has arisen from relinquishing the three stains; You destroy delusion, beliefs, and ignorance, and unfold brilliance and glory! You place in the deathless state those who indulge in the wrong path! [363] You are an object of veneration here in the world, honored in heaven and earth!
2)“You are a physician skilled in healing, who dispenses the elixir of happiness. Through the path of the previous victorious ones, you eradicate all illnesses of beings, The lingering symptoms of false belief, affliction, and ignorance that has accumulated. For this reason, you are the sublime physician and guide who courses upon the earth.
3)“Sunlight, moonlight, stars, firelight, and the luster of jewels, The luster of Śakra and Brahmā—none of it shines in the presence of your splendor! With your brilliance and illuminating insight, you are replete with radiance and glory! To you whose extraordinary wisdom has directly manifested, we bow down!
4)“Consummate Guide, whose melodious speech relates what is true and untrue, Whose mind is gentle, composed, with subdued sense faculties, and great calmness, A teacher who can instruct the audiences of gods and humans in need of instruction, To you, Sage of the Śākyas, bull among men, honored by gods and humans, we pay homage!
5)“In your intelligence, you hold wisdom instructions to be supreme and convey them throughout the three existences; You remove the three stains and teach the threefold knowledge and the threefold liberation. O Sage, you understand, according to intellect, who is a fitting vessel and who is not! To you, unique in the trichiliocosm and honored in heavens and on earth, we pay homage!”
Monks, once the divine son Sunirmita and his entourage had praised the Thus-Gone One, with palms joined they bowed down to the Thus-Gone One and sat to one side.
7.
(Vaidya 264) atha khalu saṃtuṣito devaputraḥ sārdhaṃ tuṣitakāyikairdevairyena tathāgatastenopasaṃkrāmat / upasaṃkramya mahatā divyavastrajālena bodhimaṇḍaniṣaṇṇaṃ tathāgatamabhisaṃchādya saṃmukhamābhirgāthābhirabhyastauṣīt -
tuṣitālayi yadvasitastvaṃ tatra ti deśitu dharma udāro /
na ca chidyati sā anuśāsti adyapi dharmacarī suraputrā // Lal_23.36 //
na ca darśana tṛpti labhāmo dharma śṛṇotu na vindati tṛptim /
guṇasāgara lokapradīpā vandima te śirasā manasā ca // Lal_23.37 //
tuṣitālaya yaccalitastvaṃ śoṣita akṣaṇa sarvi tadā te /
yada bodhivaṭe upaviṣṭaḥ sarvajagasya kileśa praśāntāḥ // Lal_23.38 //
yasya kṛtena ca bodhi udārā eṣa ti prāpti jinitvana māram /
tvā praṇidhī tapasā paripūrṇā kṣipra pravartaya cakramudāram // Lal_23.39 //
bahu dikṣiṣu prāṇisahasrā dharmaratā kṣuṇiyāmatha dharmam /
kṣipra pravartaya cakramudāraṃ mocaya prāṇisahasra bhaveṣu // Lal_23.40 //
evaṃ khalu bhikṣavaḥ saṃtuṣito devaputraḥ saparivārastathāgatamabhiṣṭatyaikānte 'sthāt prāñjalīkṛtastathāgataṃ namasyamānaḥ //
186：
187：是時兜率天王與諸天眾，恭敬圍遶來詣佛所，以種種天妙衣服珠網寶蓋，以覆佛上，說偈讚曰：
1)往昔兜率宮，廣說清淨法，遺教今猶在，諸天咸戀慕。
2)如是功德海，為世作明燈，見者無厭足，故我今頂禮。
3)尊於彼天沒，八難皆銷盡，而坐菩提場，世間獲安樂。
4)佛為眾生故，起大菩提心，今已降魔怨，得成無上道。
請速度未度，轉于大法輪。    
佛告諸比丘：兜率天王說是偈已，頂禮佛足退坐一面。
Next the divine son Santuṣita, along with other divine sons from the Heaven of Joy, approached the Thus-Gone One as he sat at the seat of awakening and draped him with a vast patchwork of divine garments. [F.174.b] [364] Then he praised the Thus-Gone One in his presence with these verses:
1)“When you were dwelling in the Heaven of Joy, you taught the Dharma liberally. That teaching of yours continues unabated; even today the divine sons practice the Dharma. We cannot get enough of looking at you, nor can we get enough of listening to the Dharma; Ocean of Good Qualities, Lamp of the World, to you we bow with head and heart.
2)“When you departed from the Heaven of Joy, you exhausted all unfortunate states; Then, while seated at the Bodhi tree, you quelled the afflictions of all beings. To those for whom you discovered vast awakening and defeated Māra, With your aspiration now fulfilled, quick, turn the wheel of Dharma in detail!
3)“There are many thousands of beings throughout the ten directions; Let the Dharma be heard by those who seek it! May you make haste to turn the wheel in detail! May you liberate those thousands of creatures from existence!”
Monks, once the divine son Santuṣita and his entourage had praised the Thus-Gone One, with palms joined they bowed to him and sat to one side.
8.
atha khalu suyāmadevaputrapramukhāḥ suyāmā devā yena tathāgatastenopasaṃkrāmat /
upasaṃkramya nānāpuṣpadhūpagandhamālyavilepanairbodhimaṇḍaniṣaṇṇaṃ tathāgataṃ saṃpūjya saṃmukhamābhiḥ sārūpyābhirgāthābhistuṣṭavuḥ -
sadṛśo 'sti na te kutontare śīla samādhi tathaiva prajñayā /
adhimuktivimuktikovidā śirasā vandima te tathāgatam // Lal_23.41 //
(Vaidya 265) dṛṣṭā sa viyūha śobhanā bodhimaṇḍasmi marubhi yā kṛtā /
na tamarhati anya kaścanā yatha tvaṃ devamanuṣyapūjitaḥ // Lal_23.42 //
na mudhāya bhavān samudgato yasya arthe bahu cīrṇa duṣkarā /
vijito hi śaṭhaḥ sasainyakaḥ prāptā bodhi anuttarā tvayā // Lal_23.43 //
āloka kṛto daśādiśe prajñādīpena triloka jvālitaḥ /
timiraṃ apanāyayiṣyase dāsyasi cakṣuranuttaraṃ jage // Lal_23.44 //
bahukalpa stuvanti bhāṣato romarūpasya na cāntu asti te /
guṇasāgara lokaviśrutā śirasā vandima te tathāgatam // Lal_23.45 //
evaṃ khalu te suyāmadevaputrapramukhā devāstathāgatamabhiṣṭutyaikānte tasthuḥ prāñjalastathāgataṃ namasyantaḥ //
186：
187：是時夜摩天王與諸天眾，恭敬圍遶來詣佛所，以種種香花塗香末香幢幡寶蓋，供養於佛，以偈讚曰：
1)佛為無上士，世間誰與等？戒定慧解脫，故我今頂禮。
2)我觀諸天眾，於此菩提場，以妙寶臺閣，供養於尊者，
3)無有餘人天，堪受如斯供。佛為世間出，長時苦行已，
4)降伏魔軍眾，得成無上道。滅除無明暗，智光照十方，
5)與世為法眼，利益於一切。設於無量劫，讚歎佛世尊，
6)一毛孔功德，猶尚不能盡，名聞遍十方，故我今頂禮。    
佛告諸比丘：夜摩天王讚歎佛已，與諸天眾恭敬圍遶，頂禮佛足却住一面。
Then the gods from the Heaven Free from Strife, led by the god Suyāma, went to where the Thus-Gone One was seated. When they arrived, they worshiped the ThusGone One sitting at the seat of awakening with a plethora of flowers, incense, garlands, perfumes, and unguents, and in his presence they praised him with these fitting verses:
1)“Who is superior to you, you who are without equal In discipline, absorption, and insight? To you, Thus-Gone One, adept in inclinations and liberation, We pay homage with our heads bowed!
2)“We witness at the seat of awakening The magnificent displays performed by the gods. How you are worshiped by gods and humans! No one else deserves this at all!
3)“It is not in vain that you have come, Enduring great hardship in the process. [365] Defeating the wicked one and his army You attained unexcelled awakening. [F.175.a]
4)“You have illuminated the ten directions, Lit up the three worlds with the lamp of your insight. It is you who will remove the world’s cataracts, Bestowing upon it unexcelled eyes!
5)“Praising you for an eon Will not even cover the pores of your body. Ocean of Good Qualities, renowned throughout the world, To you, Thus-Gone One, we pay homage with our heads bowed!”
Once the divine sons from the Heaven Free from Strife, led by the divine son Suyāma, had praised the Thus-Gone One, with palms joined they bowed to the ThusGone One and then stood to one side.
9.
atha khalu śakro devānāmindraḥ sārdhaṃ trāyatriṃśakāyikairdevairnānāpuṣpadhūpadīpagandhamālyavilepanacūrṇacīvarachatradhvajapatākāvyūhaistathāgataṃ saṃpūjya ābhirgāthābhirabhyastāvīt -
askhalitā anavadyā sadā susthitā merukalpā mune
daśadiśi suvighuṣṭa jñānaprabhā puṇyatejānvitā /
buddhaśatasahasra saṃpūjitā pūrvi tubhyaṃ mune
tasya viśeṣu yena bodhidrume mārasenā jitā // Lal_23.46 //
śīlaśrutasamādhiprajñākarā jñānaketudhvajā
jaramaraṇanighāti vaidyottamā lokacakṣurdadā /
trimalakhilaprahīṇa śāntendriyā śāntacittā mune
śaraṇu tavamupema śākyarṣabhā dharmarājā jage // Lal_23.47 //
bodhicarī anantatulyā abhūdvīryasthāmodgatā
prajñābala upāya maitrābalaṃ brāhmapuṇyaṃ balam /
(Vaidya 266) eti balamanantatulyā bhavaṃ bodhi saṃprasthite
daśabalabaladhārī adyā punarbodhimaṇḍe bhuto // Lal_23.48 //
dṛṣṭva camu anantasattve surā bhītatrastābhavan
mā khu śramaṇarāju bādhiṣyate bodhimaṇḍe sthitaḥ /
na ca bhavatu babhūva tebhyo bhayaṃ no ca kāyeñjanā
karahata gurubhāra saṃkampanā mārasenā jitā // Lal_23.49 //
yatha ca purimakebhi siṃhāsane prāpta bodhi varā
tatha tvayā anubuddha tulyā samā anyathā tvaṃ na hi /
samamanasa samacitta sarvajñatā sthāma prāptaṃ tvayā
tena bhava svayaṃbhu lokottamo puṇyakṣetraṃ jage // Lal_23.50 //
evaṃ khalu bhikṣavaḥ śakro devānāmindraḥ sārdhaṃ devaputraistrāyatriṃśaistathāgatamabhiṣṭutyaikānte 'sthāt prāñjalīkṛtastathāgataṃ namaskurvan //
186：
187：是時釋提桓因與三十三天及諸天眾，恭敬圍遶來詣佛所，以種種寶幢幡蓋香花衣服供養佛已，頂禮如來，以偈讚曰：
1)如來功德甚清淨，身心不動若須彌，智慧光明照十方，名稱普聞於一切。
2)世尊往昔於多劫，供養無量諸如來，故得降魔成正覺，堪受人天勝供養。
3)尊是多聞定慧者，開彼無上智法眼，我今歸依釋勝幢，一切世間大法主。
4)尊為菩提於多劫，廣行無量諸苦行，慈悲喜捨及方便，精進智慧大梵福。
5)已得如是等功德，今復具足十力果。我覩佛坐菩提時，魔王軍眾欲加害，
6)諸天或有憂懼者，如來身心不驚動，世尊以手垂下時，魔軍於是皆退散。
7)在昔諸佛成正覺，尊今得道亦如是，福智一切皆無異，是為人天應供者。    
佛告諸比丘：釋提桓因以如是等偈讚佛已，頭面禮足却住一面。
Then Śakra, lord of the gods, together with the gods from the Heaven of the Thirty-Three, paid homage to the Thus-Gone One with a display of flowers, incense, garlands, unguents, parasols, standards, and flags, then praised him with these verses:
1)“O Sage, you are unflappable, faultless, and ever stable, like Mount Meru! With merit and splendor, your wisdom light is renowned throughout the ten directions! O Sage, you previously paid homage to hundreds of thousands of buddhas, And in their place, you have overcome the demon horde at the Bodhi tree!
2)“Source of discipline, learning, absorption, and insight, you are the banner of wisdom! Destroyer of old age and death, you are the supreme physician, who gives eyes to the world! O Sage, having cast off the three defilements and defects, your sense faculties are restrained, your mind composed! To you, O Bull among Śākyas, Dharma King of Beings, we go for refuge!
3)“Your work to achieve awakening, exalted by the force of your perseverance, was infinite! Your powers—the powers of your insight, skillful means, love, and great merit— Were already infinite, O Blessed One, when you set out for the state of awakening! Thus you have the strength of the ten powers today on the seat of awakening! [366]
4)“Seeing the infinite hordes of armies, the gods became anxious and frightened, Lest the King of Mendicants in repose at the seat of awakening should be troubled. [F.175.b] But the spirits did not frighten you, nor could they move your body; Rather your hand struck hard, shaking them, and you defeated Māra’s army.
5)“Just as the previous ones attained sublime awakening on the lion throne, You have followed in their footsteps; you awakened and became the same as them. Identical in heart and mind, you have attained omniscience. Thus, Sublime Being in the World, Self-Arisen One, you are a field of merit for beings.”
Monks, once Śakra, lord of the gods, together with the gods from the Heaven of the Thirty-Three, had praised the Thus-Gone One, with palms joined they bowed to the Thus-Gone One and sat to one side.
10.
atha khalu catvāro mahārājānaḥ sārdhaṃ caturmahārājakāyikairdevaputrairyena tathāgatastenopasaṃkrāmat / upasaṃkramyābhimuktakacampakasumanāvārṣikadhānuskārimālyadāmaparigṛhītā apsaraḥśatasahasraparivṛtā divyasaṃgītisaṃpravāditena tathāgatasya pūjāṃ kṛtvā ābhiḥ sārūpyābhirgāthābhistuṣṭuvuḥ -
sumadhuravacanā manojñaghoṣā śaśi va praśāntikarā prasannacittā /
prahasitavadanā prabhūtajihvā paramasuprītikarā mune namaste // Lal_23.51 //
rutaravita ya asti sarvaloke sumadhura premaṇiyā narāmarūṇām /
bhavata svaru pramukta mañjughoṣo abhibhavate ruta sarvi bhāṣamāṇāṃ // Lal_23.52 //
rāgu samayi doṣamohakleśā prīti janeti amānuṣāṃ viśuddhām /
akaluṣahṛdayā niśāmya dharmaṃ ārya vimukti labhanti te hi sarve // Lal_23.53 //
na ca bhava atimanyase avidvāṃ na ca puna vidvamadena jātu mattaḥ /
(Vaidya 267) unnatu na ca naiva conatastvaṃ giririva susthitu sāgarasya madhye // Lal_23.54 //
lābha iha sulabdha mānuṣāṇāṃ yatra hi tādṛśu jātu sattva loke /
śrīriva padumo dhanasya dātrī tatha tava dāsyati dharmu sarvaloke // Lal_23.55 //
evaṃ khalu caturmahārājapramukhā mahārājakāyikā devā bodhimaṇḍaniṣaṇṇaṃ tathāgatamabhiṣṭutyaikānte tasthuḥ prāñjalayastathāgataṃ namasyantaḥ //
186：
187：是時四大天王與諸天婇女，皆持薝波花、婆利師等種種香花，奏天妓樂來詣佛所，供養佛已，說偈讚曰：
1)如來美音聲，能悅一切意，善行精進戒，心淨常微笑，
2)令眾生愛樂，故我今頂禮。以彼微妙言，除眾生煩惱，
3)能與無量樂，離罪心清淨，獲得無漏智，世間無與比。
4)平等而不動，猶如須彌山，示現於世間，如蓮華出水。
佛告諸比丘：四天王讚歎佛已，頂禮圍遶却住一面。
Next the four great kings, together with the divine sons from the Heaven of the Four Great Kings, went to the place where the Thus-Gone One was. When they arrived, they paid homage to him. Hundreds of thousands of divine sons surrounded him, holding garlands and bouquets of abhimuktaka flowers, campaka flowers, jasmine flowers, nutmeg blossoms, and dhānuṣkāri flowers. Hundreds of thousands of celestial maidens surrounded him, singing divine songs. Thereafter they all praised the Thus-Gone One with these fitting verses:
1)“You whose speech is exceedingly melodious and whose cadence is captivating, Who is soothing and clear minded like the moon, Whose face is smiling and whose tongue is long, To you, Supreme Enrapturing Sage, we pay homage!
2)“When your melodious speech, A voice so sweet and beloved among gods and humans, Resounds throughout all the worlds, It surpasses the voice of all who can speak!
3)“It quells the afflictions of attachment, anger, and delusion; It engenders pristine joy within nonhumans. Upon hearing the Dharma with a stainless heart, They all attain exalted liberation.
4)“You do not disparage the ignorant, Nor are you ever drunk with conceit about your knowledge. [F.176.a] [367] You are neither pompous nor timid, Like a firm mountain in the middle of a sea.
5)“People here have profited well Since such a being has appeared in the world! Like the goddess of wealth who is the giver of riches, You will bestow your Dharma throughout the whole world!”
Once the gods of the Heaven of the Four Great Kings, led foremost by the four great kings themselves, had praised the Thus-Gone One in repose at the seat of awakening, they joined palms and bowed to the Thus-Gone One and stood to one side.
11.
atha khalvantarikṣā devāstathāgatasyāntikamupasaṃkramyābhisaṃbodheḥ pūjākarmaṇe sarvamantarīkṣaṃ ratnajālena kiṅkiṇījālena ratnachatrai ratnapatākābhī ratnapaṭṭadāmai ratnāvataṃsakairvividhamuktāhārapuṣpadāmārdhakāyikadevatāparigṛhītairardhacandrakaiśca samalaṃkṛtya tathāgatāya niryātayanti sma / niryātya ca saṃmukhamābhirgāthābhirabhyastāviṣuḥ -
asmāku vāsaṃ gagane dhruvaṃ mune paśyāma sattvā cariyā yathā jage /
bhavataścariṃ prekṣiya śuddhasattva skhalitaṃ na paśyāma tavaikacitte // Lal_23.56 //
ye āgatā pūjana bodhisattvā gaganaṃ sphuṭaṃ tairnaranāyakebhiḥ /
hānirvimānāna na cābhavanta tathā hi te vai gaganātmabhāvāḥ // Lal_23.57 //
ye antarīkṣātu pravarṣi puṣpāṃ syāccūḍabandhā hi mahāsahasrā /
te tubhya kāye patitā aśeṣā nadyo yathā sāgari saṃpraviṣṭāḥ // Lal_23.58 //
paśyāma chatrāṇyavataṃsakā ca mālāguṇāṃ campakapuṣpadāmāṃ /
hārāṃśca candrāṃśca tathārdhacandrāṃ kṣipanti devā na ca saṃskaroti // Lal_23.59 //
vālasya nābhūdavakāśamasmin devaiḥ sphuṭaṃ sarvata antarīkṣam /
kurvanti pūjāṃ dvipadottamasya na ca te mado jāyati vismayo vā // Lal_23.60 //
(Vaidya 268) evaṃ khalvantarīkṣadevā bodhimaṇḍe niṣaṇṇaṃ tathāgatamabhiṣṭutyaikānte 'vatasthivantaḥ prāñjalayastathāgataṃ namasyantaḥ //
186：
187：是時虛空諸天，亦以種種香花寶蓋幢幡鈴網彌覆虛空，又出半身，各持種種寶珠瓔珞，供養如來，以偈讚曰：
1)我常處虛空，善惡悉皆覩，惟有如來身，清淨無諸過。
2)又見菩薩眾，持種種寶臺，遍於虛空中，其數無有量。
3)又見菩薩眾，供養於如來，散彼微妙花，積滿大千界。
4)又見菩薩眾，將無量供具，花鬘諸瓔珞，傘蓋及耳璫，
5)花香極盈滿，悉皆無雜亂，如流歸大海，雲集遍虛空。
如來受彼供，一切心平等。
佛告諸比丘：虛空天眾供養佛已，頂禮圍遶却住一面。
Then the gods of the sky approached the Thus-Gone One. As a way of paying homage to the Perfect and Completely Awakened One, the gods adorned the whole sky with a net of jewels and small bells. They offered him jewel parasols, jewel banners, jewel and silk brocade wreaths, ornate jewel earrings, flower wreaths, and pearl strands of various types held by gods who revealed the upper half of their bodies, as well as crescent moons. Upon making these offerings, in his presence they praised him with these verses:
1)“Dwelling constantly in the sky, O Sage, We clearly see all the activities of beings as they are. Looking at your conduct, O Pristine Sentient Being, We do not see confusion in your focused mind.
2)“The sky is filled with the guides of humans, Bodhisattvas who have come to pay tribute. Since in this way they are bodies of space, No harm is caused to the celestial mansions.
3)“Even though rains of flowers, Enough to fill a world system to the brim, Descend onto your body from the sky, They are like rivers flowing into an ocean.
4)“We see parasols, flowers, earrings, and garlands, Wreaths of campaka flowers, Necklaces, moons, and crescent moons. The gods bestrew you with them, yet they are not mixed together.
5)“There is no room here for even a hair—[F.176.b] The whole sky is filled with gods. They pay homage to you, Supreme Biped, But you are neither proud nor overwhelmed.” [368]
Once the gods of the sky had so praised the Thus-Gone One in repose at the seat of awakening, they joined palms and bowed to him and stood to one side.
12.
atha khalu bhaumā devāstathāgatasya pūjākarmaṇe sarvāvantaṃ dharaṇītalaṃ suśodhitopaliptaṃ gandhodakapariṣiktaṃ puṣpāvakīrṇaṃ ca kṛtvā nānādūṣyavitānavitataṃ ca tathāgatāya niryātayanti sma / ābhirgāthābhirabhituṣṭuvuḥ -
vajramiva abhedyā saṃsthitā triḥsahasrā vajramayapadenāyaṃ sthito bodhimaṇḍe /
iha mama tvacamāṃsaṃ śuṣyatāmasthimajjā na ca ahu aspṛśitvā bodhi uttheṣya asmāt // Lal_23.61 //
savibhava narasiṃhā sarviyaṃ triḥsahasrā na kariṣu adhisthānaṃ syādvidīrṇaśeṣā /
tādṛśa mahavegā āgatā bodhisattvā yeṣa kramatalebhiḥ kampitā kṣetrakoṭyaḥ // Lal_23.62 //
lābha iha sulabdhā bhūmidevairudārā yatra paramasattvaścaṃkramī medinīye /
yatra ku raju loke sarva obhāsitāste cetibhu trisahasraḥ kiṃ punastubhya kāyaḥ // Lal_23.63 //
hesti śatasahasraṃ yāvataścāpaskandho dharaṇitalu jagasyā yāvataścopajīvyaḥ /
sarva vayu dharemo medinī triḥsahasrāṃ sarva tava dadāmo bhuṅkṣvimāṃ tvaṃ yatheṣṭam // Lal_23.64 //
yatra bhava sthihedvā caṃkramedvā śayedvā ye 'pi sugataputrāḥ śrāvakā gautamasya /
dharmakatha kathentī ye 'pi vā tāṃ śṛṇonti sarvakuśalamūlaṃ bodhiye nāmayāmaḥ // Lal_23.65 //
evaṃ khalu bhaumā devā bodhimaṇḍaniṣaṇṇaṃ tathāgatamabhiṣṭatyaikānte tasthuḥ prāñjalayastathāgataṃ namasyantaḥ //
// iti śrīlalitavistare saṃstavaparivarto nāma trayoviṃśatitamo 'dhyāyaḥ //
186：於是化自在天、無憍樂天、兜術天、焰摩天、忉利天，及四天王、虛空天、地神天，供養世尊普悉莊嚴。一切天地散華燒香，竪諸幡蓋歸命至尊，以偈讚曰：
1)其化自在天，無憍樂兜術；焰忉利四王，皆來供養佛。
2)堅固如金剛，住在三千國；志強不可毀，正住佛道場。
3)正使肌皮消，骨髓盡無餘；若不成佛道，終不起于坐。
4)仁師子辭正，一切三千國；盡誓立威神，草木皆為兵。
5)興大無極哀，來至菩薩所；我領億剎土，坦平無有難。
6)余等地諸神，咸來得善利；及使最尊人，舉足履我上。
7)其在世勇猛，靡所不照明；將護三千界，何況於一身。
8)下方億百千，皆為一品類；普度諸眾生，所可作基業。
9)我等護是地，普及三千土；皆使得上願，隨樂得服食。
10)若有越境界，所在使安隱；其諸佛之子，瞿曇諸聲聞。
11)班宣道法時，若復聽聞者；一切諸德本，皆勸助佛道。
梵天、化自在天、無憍樂天、兜術天、焰摩天、忉利天、四天王、虛空天、地神天，地神天，供養歎佛已，却住一面。
187：是時地神供養佛故，淨掃其地灑以香水，散以名花遍菩提場皆悉清淨，又以寶幔彌覆其上，即以偈頌讚歎如來：
1)如來坐是大千界，此為堅固金剛座，假使身肉盡乾銷，未得菩提終不起。    
2)如來不以神通力，我此所居當碎裂，見此諸來菩薩眾，我等今者咸安隱。    
3)世尊此地經行故，三千世界並蒙光，佛光所至皆是塔，何況身居此成道，
4)我所統領諸土地，并願世尊之所用。
是諸佛子及聲聞，并所說法之功德，
願令一切眾生等，皆證無上佛菩提。
佛告諸比丘：地神說此偈已，頂禮佛足合掌恭敬却住一面。
Then the terrestrial gods, in order to pay homage to the Thus-Gone One, cleansed and anointed the entire surface of the earth, sprinkled it with perfumed water, strewed it with flowers, covered it with canopies of various dyed fabrics, and then offered it to the Thus-Gone One. Thereafter they praised him with these verses:
1)“The trichiliocosm has become as indestructible and firm as a vajra. GonerYou sat on the seat of awakening by virtue of your vajra-hard position when you said: ‘Even should my skin, flesh, bones, and marrow shrivel up right here, I will not rise from this place without reaching awakening.’
2)“If you, Lion among Men, do not consecrate the entire trichiliocosm, Then the whole thing will collapse With the violent shock of the arrival of bodhisattvas, The soles of whose feet will cause ten million realms to quake.
3)“An illustrious gift is gained by the terrestrial gods Wherever the most sublime being happens to walk. You illuminate darkness everywhere in the world; Now that the trichiliocosm is a basis for worship, how much more so is your body?
4)“Should we take hold of all the lands of the trichiliocosm— All the myriad hundreds of thousands of subterranean bodies of water, And all the myriad livelihoods of beings in those places— We would offer it all to you. May you use it according to your wishes! [369]
5)“Wherever you shall sit, walk, or rest, And wherever the listeners, who are the children of the Bliss-Gone Gautama, Shall preach the Dharma, or wherever anyone shall listen to it, We dedicate those places, along with all roots of virtue, for the sake of awakening!”
Once the terrestrial gods had praised in this manner the Thus-Gone One sitting in repose at the seat of awakening, they bowed to him with palms joined and stood to one side. This concludes the twenty-third chapter on exaltation. [F.177.a]
商人蒙記品第二十四
1.
(Vaidya 269) trapuṣabhallikaparivartaścaturviṃśaḥ /
iti hi bhikṣavo 'bhisaṃbuddhastathāgato devairabhiṣṭūyamānaḥ paryaṅkamabhindannanimiṣanayano drumarājaṃ prekṣate sma / dhyānaprītyāhāraḥ sukhapratisaṃvedī saptarātraṃ bodhivṛkṣamūle 'bhināmayati sma //
atha saptāhe 'tikrānte kāmāvacarā devaputrā daśagandhodakakumbhasahasrāṇi parigṛhya yena tathāgatastenopasaṃkrāmanti sma / rūpāvacarā api devaputrā daśagandhodakakumbhasahasrāṇi parigṛhya yena tathāgastenopasaṃkrāmanti sma / upasaṃkramya bodhivṛkṣaṃ tathāgataṃ ca gandhodakena snāpayanti sma / gaṇanāsamatikrāntāśca devanāgayakṣagandharvāsuragaruḍakinnaramahoragāstena tathāgatakāyapatitena gandhodakena svakasvakān kāyānupalimpanti sma / anuttarāyāṃ ca samyaksaṃbodhau cittānyutpādayāmāsuḥ / svabhavane praviṣṭā api ca te devaputrādayo 'virahitā abhūvaṃstena gandhodakagandhena, na cāsmai gandhāya spṛhāmutpādayāmāsuḥ / tenaiva ca prītiprāmodyena tathāgatagauravamanasikāranirjātenāvaivartikā abhūvannanuttarāyāḥ samyaksaṃbodheḥ //
186：觀樹品第二十一
佛告比丘：以成正覺，諸天皆來，嗟歎佛已；如來正坐一心觀樹，目未曾瞬，禪悅為食、解慧為漿，永安無橫；宿夜七日觀道場樹以報其恩。過七日已，欲行天人各共齎持萬甕香水，色行天人俱亦如是，往詣佛所香水洗之，若干種香初沐浴佛。諸天、龍神、揵沓惒、阿須倫、迦留羅、真陀羅、摩休勒，所用香水如來浴身，香水溢流皆灑此等，蒙香之恩悉發無上正真道意；是時眾生皆蒙香熏香不離體，時諸天子還入宮殿不聞餘香。
187：商人蒙記品第二十四
佛告諸比丘：1)世尊初成正覺，無量諸天皆悉稱讚如來功德。爾時世尊觀菩提樹王目不暫捨，禪悅為食無餘食想，不起于坐經於七日。2)欲界無量諸天子等，捧十千寶瓶盛滿香水來詣佛所，復有色界無量諸天子，亦捧十千寶瓶盛滿香水來詣佛所，澡浴如來并洗菩提之樹。3)爾時如來澡浴竟，復有無數天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽等，競取如來澡浴之水以自灑身，皆發阿耨多羅三藐三菩提心。4)時諸天子浴如來已俱還天宮，所將餘水香氣不滅，惟聞佛香不聞餘香，心生歡喜得未曾有，皆於阿耨多羅三藐三菩提得不退轉。
Chapter 24 — Trapuṣa and Bhallika Monks, while the Thus-Gone One was being praised by the gods after he had reached perfect and complete awakening, he stared at the king of trees without blinking and without getting out of his cross-legged position. Seven days passed in this way while he was at the trunk of the Bodhi tree experiencing bliss from the sustenance of concentration and joy.
Then, once the seven days had passed, the divine sons from the desire realm approached the Thus-Gone One, carrying tens of thousands of vases containing scented water. The divine sons from the form realm also approached the Thus-Gone One, carrying tens of thousands of vases containing scented water. When they arrived, they bathed the Bodhi tree and the Thus-Gone One with the scented water. Innumerable gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas anointed their own bodies with the scented water that had come into contact with the body of the Thus-Gone One. This engendered among them the intention set on unexcelled, perfect and complete awakening. Even after the divine sons and the others had returned to their respective realms, they did not part from the scented water and desired no other scent. [370] Through the joy and the supreme joy that are born from respectfully taking to heart the Thus-Gone One, they became irreversible from unexcelled, perfect and complete awakening.
2.
atha khalu bhikṣavaḥ samantakusumo nāma devaputrastasyāmeva parṣadi saṃnipatito 'bhūt / sa tathāgatasya caraṇayornipatya prāñjalistathāgatametadavocat - ko nāmāyaṃ bhagavan samādhiryena samādhinā samanvāgatastathāgataḥ saptarātraṃ viharatyabhinnaparyaṅkaḥ? evamukto bhikṣavastathāgatastaṃ devaputrametadavocat - prītyāhāravyūho nāma devaputra ayaṃ samādhiryena samādhinā samanvāgatastathāgataḥ saptarātraṃ vyāhārṣīdabhinnaparyaṅkaḥ //
186：佛告比丘：有一天子，名曰普化，投佛足底，起坐叉手，前白佛言：佛坐樹下七日之中，坐三昧定，其定何名？世尊告曰：定名悅食，如來以是悅食定意，晝夜七日觀樹不瞬。
187：1)時有天子名曰普花，從座而起頂禮佛足白佛言：世尊！世尊住何三昧，於七日中結跏趺坐身心不動？2)諸比丘！我於彼時告普花天子言：如來以喜悅三昧為食而住，由此定力於七日中結跏趺坐。
Monks, then a divine son named Samantakusuma,]who had joined in that very audience, bowed down to the feet of the Thus-Gone One, and with palms joined said to him, “What, O Blessed One, is the name of the absorption in which the Thus-Gone One remained for seven days without moving from the cross-legged position?”
Monks, thus addressed, the Thus-Gone One told the divine son the following: “Array of the food of joy, O divine son, is the name of the meditative absorption in which the Thus-Gone One remained for seven days without moving from the cross-legged position.” [F.177.b]
3.
atha khalu bhikṣavaḥ samantakusumo devaputrastathāgataṃ gāthābhirabhyastāvīt -
rathacaraṇanicitacaraṇā daśaśataarajalajakamaladalatejā /
suramukuṭaghṛṣṭacaraṇā vande caraṇau śirighanasya // Lal_24.1 //
abhivandya sugatacaraṇau pramuditacittastadā sa suraputraḥ /
idamavaci vimatiharaṇaṃ praśāntakaraṇaṃ naramarūṇām // Lal_24.2 //
śākyakulanandijananā antakarā rāgadoṣamohānām /
pramlānaantakaraṇā vinehi kāṅkṣāṃ naramarūṇām // Lal_24.3 //
kiṃ kāraṇaṃ daśabalā buddhvā sarvajñatāmaparimāṇām /
saptāhaṃ mahimaṇḍe jinā na bhindanti paryaṅkam // Lal_24.4 //
kiṃ tu khalu paśyamānaḥ saptāhaṃ animeṣeṇa narasiṃhā /
prekṣasi viśuddhacakṣo vikasitaśatapatratulyākṣaḥ // Lal_24.5 //
(Vaidya 270) kiṃ tu bhavateṣa praṇidhī utāhu sarveṣa vādisiṃhānām /
yena drumarājamūle paryaṅka na bhindi saptāham // Lal_24.6 //
sādhu samaśuddhadantā sugandhagandhāmukhaṃ daśabalasya /
pravada vacanaṃ avitathaṃ kuruṣva prītiṃ naramarūṇām // Lal_24.7 //
186：時普化天子，以偈讚佛：
1)常奉行諸行，悅寂句威力；使魔失徑路，自投稽首佛。
2)歸命佛足下，以歡悅之心；於時諸天子，說是散諸意。
3)寂定諸天人，若知是種姓；則盡婬怒癡，智慧無有底。
4)消除天人疑，何故有十力？曉了解十方，諸法度無極。
5)愍傷常七日，盡意如虛空；堅坐不動移，觀樹眼不瞬。
6)其師子之尊，何故坐七日，而觀察此樹，所以寂然跡？
7)本造所立願，師子為一切；本願之所致，坐樹不時起。
187：是時普花天子即於佛前，而說頌曰：
1)世尊足有千輻輪，猶如蓮華甚清淨，
恒為諸天寶冠接，是故我今稽首禮。    
2)爾時天子禮佛已，重說伽他而讚揚：    
為欲除彼天人疑，歡喜合掌而前問。    
3)如來降生於釋氏，令彼釋種皆歡喜，
能滅三毒一切疑，願解天人之所惑。
4)何故十力成正覺，於七日中觀樹王，
人中師子青蓮眸，觀樹跏趺而不動？
5)一切諸佛皆如是，為獨世尊觀樹王？
面貌端嚴無二言，齒白齊密口香潔，
請為利益天人故，令生歡喜如實說。
Monks, the divine son Samantakusuma then praised the Thus-Gone One with these verses:
1)“Your feet are covered with chariot wheels And shine with the brilliance of stainless, thousand-petaled lotuses. The crowns of gods brush your feet; To your feet, replete with splendor, I bow down!”
2)When he bowed to the feet of the Bliss-Gone One, The divine son became delighted. He said this, which was soothing to gods and humans, And removed their doubt:
3)“You give joy to the Śākya clan; You bring an end to attachment, anger, and delusion. You bring the culmination of all wishes; Please dispel the doubts of gods and humans.
4)“You have gained immeasurable omniscience, A buddha with the ten powers. So, Victorious One, why do you remain at the center of the earth In the cross-legged pose for seven days?
5)“What are you staring at for seven days, With your eyes that are like blooming hundred-petaled lotuses As you gaze, O Lion among Men, With your unblinking and pristine eyes?
6)“Is it your aspiration That makes you remain cross-legged For seven days at the king of trees? Or is it common to all the lions of speech? [371]
7)“With teeth so even and pure, And with the supremely fragrant breath of one with the ten powers, Please speak words of unadulterated truth, And thus bring joy to gods and humans!”
4.
tamuvāca candravacanaḥ śṛṇuṣva me bhāṣato amaraputra /
asya praśnasyāhaṃ kiṃcinmātraṃ pravakṣyāmi // Lal_24.8 //
rājā yadvadyasminnabhiṣikto bhavati jñātisaṃghena /
saptāhu taṃ pradeśaṃ na jahāti hi dharmatā rājñām // Lal_24.9 //
evameva daśabalā api abhiṣiktā bhonti yada praṇidhipūrṇāḥ /
saptāhu dharaṇimaṇḍe jinā na bhindanti paryaṅkam // Lal_24.10 //
śūro yathārisaṃghāṃ nirīkṣate nirjitāṃ niravaśeṣāṃ /
buddhā pi bodhimaṇḍe kleśāṃ nihatāṃ nirīkṣante // Lal_24.11 //
iha te kāmakrodhā mohaprabhāvā jagatparinikāśāḥ /
sāhoḍhā iva caurā vināśitā ye niravaśeṣāḥ // Lal_24.12 //
iha me hatāna vividhā mānavidhāmanyunā puraniketāḥ /
sarvāśravā prahīnā jñānaṃ cāgraṃ samotpannam // Lal_24.13 //
iha sā akāryakartrī bhavatṛṣṇā cāriṇī tathāvidyā /
sānuśayamūlajātā paṭunā jñānāgninā dagdhā // Lal_24.14 //
iha sā ahaṃ mameti ca kalipāśu durānugāḍhalitamūlā /
nīvaraṇakaṭhinagranthi chinnā me jñānaśastreṇa // Lal_24.15 //
iha te ciraṃ samāyata ullāpanakā vināśaparyantāḥ /
skandhāḥ sopādānā jñānena mayā parijñātāḥ // Lal_24.16 //
iha te dvayasaṃmohā mithyāgrāhā mahānarakaniṣṭhāḥ /
maya uddhṛtā aśeṣā bhūyaśca na jātu jñāsyante // Lal_24.17 //
186：
1)施以世尊心，現在所住安；如是十力尊，奉行諸訓教。
2)知天人本末，前世之所願；聞經典之教，常奉行訓誨。
3)其十力如是，無畏願具足；是故坐七日，而不起于座。
4)勇猛能觀之，悉降伏一切；平等坐道場，滅除眾塵勞。
5)清淨而極遠，以是安眾生；由斯當出家，奉行正真法。
6)得離諸瑕穢，永無所畏懼；是故成聖眾，不造非法行。
7)能忍恩愛有，及諸無明行；斷眾結根本，察之如埃土。
8)見於遠時節，以是計吾我；遍處在陰蓋，我知斷除盡。
9)吾久積此行，迷惑之業律；究竟諸陰蓋，以慧除吾我。
10)其斷欲恚恨，眾生處愚冥；如水中之月，吾伏令無餘。
11)是行無所亂，意中自解耳；往古以降之，一切悉斷滅。
12)是卿等現在，邪癡墮火獄；佛拔令無餘，不復更歷此。
187：
1)爾時如來告天子：汝所問者今略說。猶如世法登王位，亦於七日忌遷移，
2)如是諸佛為法王，順俗七日無移動。    
又如猛將制勝己，便即思惟所降眾，
3)如是諸佛降眾魔，七日跏趺而不起。    
三毒煩惱及我慢，此等皆能損眾生，
4)一切煩惱有漏因，我於是處皆除斷。    
無漏智火從斯起，焚燒三毒悉無餘，
5)我於此處以智力，決除生死堅牢網。    
正知蘊體皆不實，秪由無始妄惑生，
我我所執二無明，并及邪見皆銷滅。    


1)The Moon-Faced One replied: “Listen, divine son, to what I say! I will briefly offer A response to these questions.
2)“Just as a king does not leave the place Where he was consecrated by his kinfolk For a duration of seven days, Since that is the duty of kings,
3)“So also victorious ones, even with the ten powers, When consecrated, their aspirations fulfilled, Remain in the cross-legged position At the center of the earth for seven days.
4)“Just as a warrior stares At vanquished enemy troops, Buddhas too, at the seat of awakening, Stare at the afflictions, now destroyed.
5)“Attachment and anger, born from delusion, Are like the foes of beings.Like thieves with their stolen goods, I have destroyed them here. [F.178.a]
6)“Here I destroyed manifold forms of pride And arrogance too, so that they exist no more. I relinquished all defilements, And the highest wisdom has dawned in me.
7)“Here the ignorance that drives the thirst for existence And induces inappropriate actions— A network of roots including latent formations— Was scorched by the intense fire of wisdom.
8)“Here the belief in ‘I’ and ‘mine’ And its tangle of faults, With roots that extend far, knotted tight with obscurations, Has been severed by the blade of wisdom.
9)“Here those enduring deceptions of mine Have at long last ended in destruction. The aggregates, along with the clinging to them, I have discerned through my wisdom.
10)“The dualistic delusions, erroneous fixations, Which eventually land one in hell, I have removed here So that they are certain never to arise again. [372]
5.
iha nīvaraṇavanārī dagdhā me kuśalamūlatejena /
caturaśca viparyāsā nirdagdha mayā niravaśeṣāḥ // Lal_24.18 //
iha sā vitarkamālā saṃjñāsūtreṣu granthitā nipathī //
vinivartitā aśeṣā bodhyaṅgavicitramālābhiḥ // Lal_24.19 //
(Vaidya 271) durgāni pañcaṣaṣṭi mohānī triṃśatiṃ ca malināni /
catvāriṃśadaghāni chinnā me 'smiṃ dharaṇimaṇḍe // Lal_24.20 //
ṣoḍaśa asaṃvṛtāni aṣṭādaśa dhātavaśca mahimaṇḍe /
kṛcchrāṇi pañcaviṃśati chinnāni mayehasaṃsthena // Lal_24.21 //
viṃśati rajastarāṇi aṣṭāviṃśati jagasya vitrāsāḥ /
iha me samatikrāntā vīryabalaparākramaṃ karitvā // Lal_24.22 //
tatha buddhanarditānī pañcaśatāsmiṃ mayā samanubuddhā /
paripurṇaśatasahasraṃ dharmāna mayā samanubuddham // Lal_24.23 //
iha me 'nuśaya aśeṣā aṣṭānavatiḥ samūlaparyantāḥ /
paryutthānakisalayā nirdagdhā jñānatejena // Lal_24.24 //
kāṅkṣā vimatisamudayā dṛṣṭījaḍajantitā aśubhamūlā /
tṛṣṇānadī trivegā praśoṣitā jñānasūryeṇa // Lal_24.25 //
kuhanalapanaprahāṇaṃ māyāmātsaryadoṣaīrṣyādyam /
iha te kleśāraṇyaṃ chinnaṃ vinayāgninā dagdham // Lal_24.26 //
186：
13)以去諸陰蓋，施與滅蓋本；消滅四顛倒，療除使無餘。
14)此眾相念垢，其知經法本；師父令滅盡，迴轉使無餘。
15)身苦六十五，過有三十垢；現在有四十，道場悉斷此。
16)所生有十六，現處十八教；是則二十五，於道場斷此。
17)賢聖財十二，人畏二十八；吾以越此業，精進力超度。
18)以覺是不還，分別五百事；吾以悉暢達，往古百千法。
19)是諸結永盡，九十八根源；諸可有處所，眾生所倚受。
20)斷疑諸所習，愚冥邪見網；竭四塵勞河，令不得自在。


187：
6)諸障稠林四顛倒，善根智火咸燒盡，
妄覺為鬘從想生，獲得菩提悉捐棄。
7)六十五種無明險，四十不善三十垢，
十六放逸十八界，二十五有悉無餘，
8)二十重塵皆遠離，二十八種世間怖，
我於此處以精進，如是一切悉超過。
9)證獲如來五百吼，并得百千圓滿法，九十八使諸隨眠，罪樹枝葉將根本，我以智慧而為火，於此焚燒悉無餘。
10)愛疑積集如瀑河，諸見之水常盈滿，
我於此處以智日，威光曝之使空竭。    
11)“Here the forest of obscurations Has been burned away by the fire of my roots of virtue. I have utterly scorched The fourfold misconception, too.
12)“The harmful garland of thoughts Strung on the thread of conceptions, I have utterly reversed With the rosaries of the branches of awakening.
13)“The sixty-five travails, The thirty impure delusions, And the forty misdeeds, I eliminated here at the center of the earth.
14)“The sixteen uncontrolled things, The eighteen elements, And the twenty-five pains, I eliminated while sitting at the center of the earth.
16)“The twenty streams of passion And the twenty-eight fears of beings, I utterly transcended Through the force and commitment of my perseverance.
17)“Likewise five hundred roars of buddhas, I perfectly comprehended here. Phenomena, one hundred thousand strong, I also perfectly comprehended.
18)“Here all the ninety-eight latent formations, Down to the bottom of their roots And all their sprouting shoots, Were scorched by the fire of my wisdom.
19)“The reservoir of doubt and uncertainty, Filled with the waters of views From the river of craving—the fount of nonvirtue— Is dried up by the sun of my wisdom.
6.
iha te vivādamūlā ākarṣaṇadurgatīṣu viṣamāsu /
āryāpavādavacanā jñānavaravirecanairvāntā // Lal_24.27 //
iha ruditakranditānāṃ śocitaparidevitāna paryantam /
prāptaṃ mayā hyaśeṣaṃ jñānaguṇasamādhimāgamya // Lal_24.28 //
oghā ayogagranthāḥ śokāḥ śalyā madapramādāśca /
vijitā mayeha sarve satyanayasamādhimāgamya // Lal_24.29 //
iha maya kileśagahanā saṃkalpavirūḍhamūla bhavavṛkṣāḥ /
smṛtiparaśunā aśeṣā chinnā jñānāgninā dagdhā // Lal_24.30 //
iha so mayā hyatibalo asmiṃ mārastrilokavaśavartī /
jñānāsinā śaṭhātmā hato yathendreṇa daityendraḥ // Lal_24.31 //
iha jālinī aśeṣā ṣaḍviṃśaticāriṇī dharaṇimaṇḍe /
prajñāsinā balavatā chittvā jñānāgninā dagdhā // Lal_24.32 //
iha te mūlakleśāḥ sānuśayā duḥkhaśokasaṃbhūtāḥ /
maya udghṛtā aśeṣā prajñābalalāṅgalamukhena // Lal_24.33 //
iha me prajñācakṣurviśodhitaṃ prakṛtiśuddhasattvānām /
jñānāñjanena mahatā mohapaṭalavistaraṃ bhinnam // Lal_24.34 //
(Vaidya 272) iha dhātubhūta caturo madamakaraviloḍitā vipulatṛṣṇāḥ /
smṛtiśamathabhāskarāṃśau viśoṣitā me bhavasamudrāḥ // Lal_24.35 //
iha viṣayakāṣṭhanicayo vitarkasāmo mahāmadanavahniḥ /
nirvāpito 'tidīpto vimokṣarasaśītatoyena // Lal_24.36 //
186：世尊說法班宣言教，當棄諛諂吾我貪故。曠然其志愍傷塵勞，以律正教拔一切貪。是諸足下消除邪行。奉行真正除眾音響，精進滅度得其邊際；今無吾我禪定功勳。懷來定意，度四瀑流，憂結自大放逸之業，降伏此事皆使永盡。以真正故，懷來定意制眾塵勞，消諸妄想猶拔樹根。意越彼岸悉使無餘斷其處所，便師子吼其力甚大，三界自在而無有主；皆滅境界，以禪明智割除怨難，猶如天帝，使其羅網眾罪悉盡。用三十六精進之行，在於地中，智慧兵力斷絕無愛；是諸根源塵勞結著究苦毒本，以慧明力欲令永盡，以是智眼善治本淨。真正人等，明藥威力療其無明，癡樹廣遠令無根源，於斯界中行至誠矣。用心毀散瞋恚死蛇，心意這異則為怨賊，吾以枯竭十二諸海，以滅境界思想烟火顯耀三達。滅眾塵垢然熾之焰，樂於脫門消諸瑕疵，是故教訓也。慰勞一切去荊蕀想，空無音響，曉了精進求於清淨，猶如攢木出其火光，又如泉源其心寂然。以智兵力劫心塵垢，懷來定意是謂執幢，奉持訓誨自能曉了。
187：
11)邪偽諂曲慳嫉等，如是過患煩惱林，
我今於此以智火，焚燒一切悉令滅。
12)誹謗梵聖生諸罪，根本能令墮惡趣，
我以智藥而投之，令彼吐盡無有餘。
13)又我於此處，獲定慧眾德，
憂悲苦惱眾，除盡無有餘。
14)又我於此處，獲得真實理，
諸結我慢箭，拔之無有餘。
15)又我於此處，以智慧利刀，
斷截我我所，生死之根本；
亦如彼帝釋，破壞修羅眾。
16)又我於此處，得清淨智眼，
而諸眾生等，癡翳之所覆，
我以智慧藥，洗之令得除。
17)又我於此處，以解脫冷水，
於彼境界木，滅除貪火煙。
20)“When I rid myself of pretense and guile, Here I cut down the forest of afflictions That is teeming with deception, stinginess, hatred, and jealousy, [F.178.b] And scorched it with the fire of my discipline.
21)“Here, through the medicine of wisdom most sublime, I purged myself of the root of conflict That induces the nausea of the lower realms— Namely, disparaging remarks made toward noble ones.
22)“Here I reached the end of all crying, Wailing, anguish, and lamentation, Once I attained The absorption and qualities born of wisdom. [373]
23)“Here I triumphed over all the streams of tormenting anguish, With their tributaries and bends Of conceit and negligence, Once I attained the absorption in harmony with truth.
24)“Here I cut down with the ax of mindfulness The entire dense jungle of afflictions, Teeming with the trees of existence and overgrown with the roots of concepts, And scorched it with the fire of my wisdom.
25)“Just as Śakra did to the lord of the demigods, Here I destroyed with the sword of wisdom The deceptive one who, self-obsessed, Was powerful enough to rule over the three realms.
26)“Here at the center of the earth, I cut through the entire snare of thirty-six courses of action With the powerful sword of insight, Then scorched it with the fire of wisdom.
27)“Here with the plowshare of trenchant insight, I uprooted all the root afflictions Along with their latent formations, Which yield suffering and anguish.
28)“Here I cleansed the eye of wisdom, Naturally pure in all beings. With the great balm of insight, I removed the thick cataract of delusion.
29)“Here, with the sunlight of mindfulness and tranquility, I dried up the ocean of existence, An expanse of craving churned up By the intoxicated crocodiles of the four physical elements.
30)“Here I extinguished, with the cool water of liberation, The great fire of lust, With its billowing smoke of thought Raging through the timber of objects.
7.
iha me anuśayapaṭalā āsvādataḍidvitarkanirghoṣāḥ /
vīryabalapavanavegairvidhūya vilayaṃ samupanītā // Lal_24.37 //
iha me hato hyaśeṣaścittacariripurbhavānugatavairī /
prajñāsinā balavatā smṛtivimalasamādhimāgamya // Lal_24.38 //
iha sā dhvajāgradhārī hastyaśvarathocchritā vikṛtarūpā /
namucibalavīryasenā maitrīmāgamya vidhvastā // Lal_24.39 //
iha pañcaguṇasamṛddhāḥ ṣaḍindriyahayā sadā madonmattāḥ /
baddhā mayā hyaśeṣāḥ samādhisaśubhaṃ samāgamya // Lal_24.40 //
iha anunayapratighānāṃ kalahavivādaprahāṇaparyantaḥ /
prāpto mayā hyaśeṣo apratihatasamādhimāgamya // Lal_24.41 //
iha mamiyitā ca sarve ādhyātmikabāhirā parikṣīṇā /
kalpitavikalpitāni ca śūnyamiti samādhimāgamya // Lal_24.42 //
iha lālayitā sarve martyā divyā bhavāgraparyantāḥ /
tyaktā mayā hyaśeṣā āgamya samādhimanivartam // Lal_24.43 //
sarvabhavabandhanāni ca muktāni mayeha tāni sarvāṇi /
prajñābalena nikhilā trividhamiha vimokṣamāgamya // Lal_24.44 //
iha hetudarśanādvai jitā mayā hetukāstrayaḥ /
saṃjñā nityānitye saṃjñā sukhaduḥkha cātmani ca // Lal_24.45 //
iha me karmavidhānā samudayamuditā ṣaḍāyatanamūlā /
chinnā drumendramūle sarvānityaprahāreṇa // Lal_24.46 //
186：降伏辯事懷來慈心，以是五欲而知豪富。住於眾行棄捐諛諂，從本起塵，是為眾結之所罣礙。其鬪不和，吾悉究暢致三昧定。悉知內事建立慚愧，有想無想，從是得致悉獲是行。究暢所有，捐諸思想一切縛結，如是行者棄捐無餘，以精進力而降伏之。三達脫門，以是之故，不以無緣想於下劣，苦樂無常但謂吾我，而造想求六衰之本。在佛樹下，悉斷除此一切無常是廣大荒穢濁之事。
187：
18)又我於此處，以大精進風，除滅煩惱雲，及以分別電。
19)又我於此處，獲得慈三昧，諸大功德藏，降伏眾魔軍。
20)又我於此處，獲得無願定，諸大功德藏，斷一切煩惱。
21)又我於此處，獲得於空定，諸大功德藏，斷一切分別。
22)又我於此處，獲得無相定，諸大功德藏，滅除於戲論。
23)又我於此處，獲得三解脫，神通智慧力，決除生死網。
24)又我永斷彼，無常作常想，於苦作樂想，無我作我想。
25)我以精進力，渡越生死海，蠲壞諸愛網，猶如摩竭魚。
31)“Here, with the gusts of fierce determination, I drove away and dispersed The cloud of latent formations, With its lightning of proclivities and its thunder of concepts.
32)“Here I attained the absorption of pristine mindfulness And struck down with a strong blow of the sword of knowledge The enemies of conceptual mind and actions, And the hostile way they reinforce existence.
33)“Here, having acquired love, I vanquished The armies of persistent demon hordes With disfigured shapes, bearing the highest crests On chariots mighty with elephants and horses. [F.179.a] [374]
34)“Here I fastened down The horse of the six sense fields, Engorged with the five sense objects and ever careless with intoxication, Once I attained the absorption of repulsiveness.
35)“Here I reached the end Of infatuation and aggression, The travails of conflicts and disputes, Once I attained the absorption of wishlessness.
36)“Here I exhausted all conceits, Thoughts, and concepts, Rooted inside of me and out, Once I attained the absorption of emptiness.
37)“Here I relinquished, without exception, All the pleasures of gods and humans, Up to the peak of existence, Once I attained the absorption of signlessness.
38)“Here, once I attained the threefold liberation, I completely released All the fetters of existence Through the power of my knowledge.
39)“Here, through witnessing causality, I vanquished the three causal conceptions: Conceptions of permanence and impermanence, Self and lack of self, pleasure and pain.
40)“Here, at the trunk of the king of trees, I severed with the blow of impermanence The unfoldings of different karmas, All rooted in the six sense fields.
8.
iha mohatamaḥ kaluṣaṃ duṣṭīkṛta darparoṣasaṃkīrṇam /
bhittvā kṣatre sucirāndhakāraṃ prabhāsitaṃ jñānasūryeṇa // Lal_24.47 //
iha rāgamadanamakaraṃ tṛṣṇormijalaṃ kudṛṣṭisaṃgrāham /
saṃsārasāgaramahaṃ saṃtīrṇo vīryabalanāvā // Lal_24.48 //
iha tanmayānubuddhaṃ yadbuddho rāgadveṣamohāṃśca /
pradahati cittavitarkāṃ davāgnipatitāniva pataṅgāṃ // Lal_24.49 //
(Vaidya 273) iha ahu ciraprayāto hyaparimita kalpakoṭinayutāni /
saṃsārapathā kliṣṭo viśrāṃto naṣṭasaṃtāpaḥ // Lal_24.50 //
iha tanmayānubuddhaṃ sarvaparapravādibhiryadaprāptam /
amṛtaṃ lokahitārthaṃ jarāmaraṇaśokaduḥkhāntam // Lal_24.51 //
yatra skandhairduḥkhaṃ āyatanaiḥ tṛṣṇasaṃbhavaṃ duḥkham /
bhūyo na codbhaviṣyati abhayapuramihābhyupagato 'smi // Lal_24.52 //
iha te mayānubuddhā ripavo adhyātmikā mahākṛtsnāḥ /
baddhā ca saṃpradagdhāḥ kṛtāśca me puna bhavaniketāḥ // Lal_24.53 //
iha tanmayānubuddhaṃ yasyārthe kalpakoṭinayutāni /
tyaktā samāṃsanayanā ratnāni bahūnyamṛtahetoḥ // Lal_24.54 //
iha tanmayānubuddhaṃ yadbuddhaṃ prāktanairjinairaparimāṇaiḥ /
yasya madhurābhiramyaḥ śabdo lokeṣu vikhyātaḥ // Lal_24.55 //
iha tanmayānubuddhaṃ pratītyasamudāgataṃ jagacchūnyam /
cittekṣaṇe 'nuyātaṃ marīcigandharvapuratulyam // Lal_24.56 //
186：以聖明達消諸愛欲，過於日月其懷愛欲；在於虛空，解於三達，顏貌無量，以度生死濟斷大海，精進力故越婬怒癡。以微妙行斷於吾我，六度無極消億塵勞，生死俓苦愍之息意。於是慕斷前後而無二坎，等於平等所度無極，眾邪異學逮得甘露，而無有餘盡生死根。其無四大亦無諸入，求諸智寶得無央數，道寶之明致無所畏，是無量佛於內得安，少求如化分別根源。前世所行是吾曉了，所以億載劫，審施珍寶無數甘露故暢斯學，樂柔軟行聞世億姟諸法言教，亦復剖判緣起悉起悉空。心發意頃了如野馬。
187：
26)我於此覺悟，一切貪瞋等，猶如大火聚，燒爇諸飛蛾。
27)自我於長夜，無量無邊劫，劬勞生死中，流轉無休已；
28)今者得止息，無憂亦無懼，我所覺悟者，外道不能覺，29)是甘露句義，能除憂惱等。我入無畏城，除諸蘊界處，30)愛等皆滅盡，不復受後身。我為菩提故，於無量億劫，
31)廣行眾善行，施身肉手足，功德皆圓滿，是故於此處。    
32)獲得勝甘露，無上大菩提，同諸佛如來，所證真實法。
33)隨諸眾生類，分別而演說，我今亦復然，得如是妙法。
34)能於一剎那，證知諸世間，因緣和合生，空寂無所有，如乾闥婆城，如虛空陽焰。
41)“Here, with the sun of wisdom, I dispelled the fog of delusion, debased with impurities, Thick with views of arrogance and anger, Thus illuminating what was darkened for so long.
42)“Here, with the boat of tenacity, I crossed the great ocean of cyclic existence With its crocodiles of passion and desire, Its waves of craving, and its grasping at wrong views.
43)“Here I awakened to the realization That scorches desire, anger, delusion, And mental concepts, Like grasshoppers fallen into a forest fire.
44)“Oppressed for so long— For billions of countless eons— On the road of cyclic existence, Here I am revived, my torment now quelled. [375]
45)“Here I have realized the nectar, Undiscovered by any other exponent, Which brings an end to old age, death, anguish, and pain For the benefit of the world.
46)“Here I have reached the city of fearlessness, Where suffering born of craving by means of sensory experience, And suffering based on the aggregates, Will arise no more. [F.179.b]
47)“Here I have realized The great enemies within, in all their multitudes. Having bound and scorched them, I have ensured that they can no longer appear.
48)“Here I have realized the nectar, For the sake of which I gave up my own flesh, my eyes, and many precious jewels For billions of eons.
49)“Here I understood what was realized By innumerable victorious ones in the past, About which sweet and pleasing words Are exclaimed throughout the world.
50)“Here I realized The dependently arisen world to be empty, Reoccurring in each moment of cognition Like a mirage, or a city of gandharvas.
9.
iha me tatkhalu śuddhaṃ varanayanaṃ yena (loka) dhātavaḥ sarvāṃ /
paśyāmi pāṇimadhye nyastāni yathā drumaphalāni // Lal_24.57 //
pūrvenivāsasmaraṇaṃ tisro vidyā mayeha saṃprāptāḥ /
aparimitakalpanayutā smarāmi svapnādiva vibuddhaḥ // Lal_24.58 //
yairādīpta suranarā viparītavisaṃjñino viparyastāḥ /
so 'pi ca tathā avitathā iha maya pīto hyamṛtamaṇḍaḥ // Lal_24.59 //
yasyārthāya daśabalā maitrī bhāventi sarvasattveṣu /
maitrībalena jitvā pīto me 'sminnamṛtamaṇḍaḥ // Lal_24.60 //
yasyārthāya daśabalāḥ karuṇā bhāventi sarvasattveṣu /
karuṇābalena jitvā pīto me 'sminnamṛtamaṇḍaḥ // Lal_24.61 //
yasyārthāya daśabalā muditā bhāventi sarvasattveṣu /
muditābalena jitvā pīto me 'sminnamṛtamaṇḍaḥ // Lal_24.62 //
yasyārthāya daśabalā upekṣa bhāventi kalpanayutāni /
tamupekṣabalairjitvā pīto me 'sminnamṛtamaṇḍaḥ // Lal_24.63 //
yatpītaṃ ca daśabalairgaṅgānadīvālikābahutarebhiḥ /
prāgjinasiṃhaiḥ pūrve iha me pīto hyamṛtamaṇḍaḥ // Lal_24.64 //
(Vaidya 274) yā bhāṣitā ca vāgme mārasyehāgatasya sasainyasya /
bhetsyāmi na paryaṅkaṃ aprāpya jarāmaraṇapāram // Lal_24.65 //
bhinnā mayā hyavidyā dīptena jñānakaṭhinavajreṇa /
prāptaṃ ca daśabalatvaṃ tasmātprabhinadmi paryaṅkam // Lal_24.66 //
186：此吾清淨其目明好，超越十方一切眾生，察如手掌如本所殖生樹果實，宿世所更得解了斯。諸度無極億載劫中，悉解念夢若干品覺，過去諸天所可諍念顛倒之業，有彼如是，此亦若茲。於時吾往無死藥業，所以十力行慈心者，愍念眾生故行慈力。今是我父處於甘露，所以十力行愍哀力降化一切，是以使吾處甘露間。常行護力降伏一切，由是化之入無死地。所以行喜普行悅故，以是喜力降伏一切，是故建立處甘露間。憶念十力邊恒沙劫，見過去佛而供養之，以是之故處甘露間。吾本所誓心口所說，不降伏魔，不化邪見，不從坐起，無有放逸，度於彼岸；壞癡羅網，從無數劫住智金剛，以逮十力得無所著，降伏諸漏令無有餘，不捨其力乃從坐起。
187：
35)我所得法眼，普見無邊剎，猶如於掌中，視菴摩勒果。
36)我所得三昧，一切皆通達，憶思無量劫，如從夢中悟。
37)世間諸天人，為顛倒想燒，我今於此處，如實而能了。
38)我於無量劫，求無上菩提，修行於大慈，緣修慈心故，降伏於魔眾。  
39)我於無量劫，修行於大悲，緣修悲心故，滅除諸惱患。
40)我於無量劫，修行於大喜，緣修喜心故，證於無上道  41)我於無量劫，求無上菩提，修行於大捨，緣修捨心故，證得甘露法。
42)我適於魔前，發如是誓言，若不得佛道，終不解此坐。
43)我以金剛智，滅除無明等，獲得十種力，今故解斯坐。
51)“Here I have purified the eye most sublime By which I see all worlds, Like fruit placed In the palm of the hand.
52)“Here I recollected my former lives. I attained the threefold knowledge, Then remembered immeasurable myriad eons, As if waking from sleep.
53)“What sets the errant gods and humans aflame Are their misconceptions. Yet here I drank the elixir of nectar, Truly free of error.
54)“Here, after triumphing through the power of love, I drank the elixir of nectar, For the sake of which Those with the ten powers had cultivated love for all beings.
55)“Here, having triumphed through the power of compassion, I drank the elixir of nectar, For the sake of which Those with the ten powers cultivated compassion for all beings. [376]
56)“Here, having triumphed through the power of joy, I drank the elixir of nectar, For the sake of which Those with the ten powers cultivated joy for all beings.
57)“Here, having triumphed through the power of impartiality, I drank the elixir of nectar, For the sake of which Those with the ten powers cultivated impartiality for myriad eons.
58)“Here I drank the elixir of nectar That has been drunk by those with the ten powers, The victorious lions of yore, More numerous than the sand in the river Ganges.
59)“The words that I said Before Māra and his army were: ‘I will not get out of the cross-legged position Until I bring an end to old age and death.’ [F.180.a]
60)“I destroyed ignorance With blazing, vajra-hard wisdom, And attained the state of the ten powers. That is why I now abandon the cross-legged posture.
10.
prāptaṃ mayārahatvaṃ kṣīṇā me āśravā niravaśeṣāḥ /
bhagnā ca namucisenā bhinadmi tasmāddhi paryaṅkam // Lal_24.67 //
nīvaraṇakapāṭāni ca pañca mayeha pradāritā sarvā /
tṛṣṇālatā vichinnā hanteha bhinadmi paryaṅkam // Lal_24.68 //
atha so manuṣyacandraḥ savilambitamāsanātsamutthāya /
bhadrāsane niṣīdanmahābhīṣekaṃ pratīcchaṃśca // Lal_24.69 //
ratnaghaṭasahasrairapi nānāgandhodakaiśca surasaṃghā /
snapayanti lokabandhuṃ daśabalaguṇapāramiprāptam // Lal_24.70 //
vāditrasahasrairapi samantato devakoṭinayutāni /
atulāṃ karonti pūjāṃ apsaranayutaiḥ saha samagrāḥ // Lal_24.71 //
evaṃ khalu devasutāḥ sahetu sapratyayaṃ ca sanidānam /
saptāhu dharaṇimaṇḍe jinā na bhindanti paryaṅkam // Lal_24.72 //
186：具足洗浴濁垢使淨，於時世護十力自在而度無極三千世界，猶如金剛常修等行，億千姟天供養無量，及諸玉女不可稱載。佛子如是皆有因緣，處賢聖座受大自在，寶甕千枚若干香水洗於護世，三千世界由是自在。佛子如斯皆有因緣，所以宿夜七日不從座起，常觀察樹。
187：
44)未得今悉得，諸漏皆已盡，魔軍悉破散，今故解斯坐。
45)五蓋門盡破，三愛牙悉除，是故於今者，方解跏趺坐。
46)爾時勝丈夫，從金剛座起，復坐於寶座，受諸天澡浴。
47)諸天以寶瓶，滿中盛香水，與佛天中天，澡浴身體已。
48)於是諸天眾，并諸婇女等，擊奏天伎樂，以申於供養。
49)汝諸天子等，應當如是知，我故七日中，不起於此座。
61)“I attained the level of a worthy one, Exhausted all of my defilements, And destroyed the demon horde. That is why I now get out of the cross-legged posture.
62)“Here I rent asunder The closed doors of the five obstructions And cut through the vines of craving. Now I get out of the cross-legged posture.”
63)Then this moon among men Rose slowly from his seat, Accepted the ceremonial anointment, And took his seat on a lion throne.
64)The assemblies of gods, using jewel pitchers Filled with differently scented waters, Washed the friend of the world, Who reached the culmination of qualities and the ten powers.
65)Billions of gods, Along with myriad apsaras, Performed an immeasurable worship service, With thousands of musical instruments all around.
66)Divine sons, it is thus Reasonable, logical, and well grounded Why victorious ones do not leave their cross-legged position At the center of the earth for seven days. [377]
11.
iti hi bhikṣavo 'bhisaṃbuddhabodhistathāgataḥ prathame saptāhe tatraivāsane 'sthāt - iha mayānuttarā samyaksaṃbodhirabhisaṃbuddhā, iha mayānavarāgrasya jātijarāmaraṇaduḥkhasyāntaḥ kṛta iti / dvitīye saptāhe tathāgato dīrghacaṃkramaṃ caṃkramyate sma trisāhasramahāsāhasralokadhātumupagṛhya / tṛtīye saptāhe tathāgato 'nimiṣaṃ bodhimaṇḍamīkṣate sma - iha mayānuttarāṃ samyaksaṃbodhimabhisaṃbudhyānavarāgrasya jātijarāmaraṇaduḥkhasyāntaḥ kṛta iti / caturthe saptāhe tathāgato daharacaṃkramaṃ caṃkramyate sma pūrvasamudrātpaścimasamudramupagṛhya //
186：彼七晝夜觀於佛樹，化七千億人令發道心，思惟寂然。地六反震動，時佛乃從師子座起，其心和安其身柔軟，所行知時在佛道場，觀其道樹猶如師子而無所畏，禪思脫門賢聖之行。
187：佛告諸比丘：如來何故初成正覺，於七日中不起于座？為居此處斷除無始無終生老病死故，於七日觀樹不起。至第二七日周匝經行，三千大千世界以為邊際。至第三七日觀菩提場目不暫捨，亦為居此斷除生死，得阿耨多羅三藐三菩提。至第四七日如來隨近經行，以大海為邊際。
Monks, the perfect and completely awakened Thus-Gone One thus sat for the first seven days on that very seat, thinking, “Here I have reached unexcelled, perfect and complete awakening. Here I have brought an end to the sufferings of beginningless birth, old age, and death.” During the second week, the Thus-Gone One wandered far and wide throughout the entire trichiliocosm. During the third week, the Thus-Gone One gazed at the seat of awakening without blinking and thought, “Here I awakened to unsurpassable, perfect and complete buddhahood, bringing an end to the sufferings of beginningless birth, old age, and death.” Then, during the fourth week, the ThusGone One took a walk, but not as far, this time traveling from the eastern ocean to the western ocean. [F.180.b] [B 16]
12.
atha khalu māraḥ pāpīyān yena tathāgatastenopasaṃkrāmat / upasaṃkramya tathāgatametadavocat - parinirvātu bhagavan, parinirvātu sugata / samaya idānīṃ bhagavataḥ parinirvāṇāya / evamukte bhikṣavastathāgato māraṃ pāpīyāṃsametadavocat - na tāvadahaṃ pāpīyan parinirvāsyāmi yāvanme na sthavirā bhikṣavo bhaviṣyanti dāntā vyaktā vinītā viśāradā bahuśrutā dharmānudharmapratipannāḥ pratibalāḥ svayamācāryakaṃ jñānaṃ paridīpayitumutpannotpannānāṃ ca parapravādināṃ saha dharmeṇa nigṛhyābhiprāyaṃ prasādya saprātihāryaṃ dharmaṃ deśayitum / na tāvadahaṃ pāpīyan parinirvāsyāmi yāvanmayā buddhadharmasaṃghavaṃśo lokena pratiṣṭhāpito bhaviṣyati / aparimitā bodhisattvā na vyākṛtā bhaviṣyanti (Vaidya 275) anuttarāyāṃ samyaksaṃbodhau / na tāvadahaṃ pāpīyān parinirvāsyāmi yāvanme na catasraḥ parṣado dāntā vinītā vyaktā viśāradā bhaviṣyanti yāvatsaprātihāya dharmaṃ deśayitumiti //
186：
187：1)爾時魔王至世尊所，作如是言：世尊！無量劫來精勤苦行，方得成佛；入般涅槃，今正是時。惟願如來入於涅槃，惟願善逝入於涅槃。2)佛言：波旬！我本發願為欲利益諸眾生故求大菩提，經無量劫勤苦累德，一切眾生於我法中未獲義利，云何速令我入於涅槃？又於世間，三寶未具、眾生未調，未現神通、未說妙法，無量菩薩未發阿耨多羅三藐三菩提心，云何令我入於涅槃？3)爾時魔王聞是語已退坐一面，以杖畫地作是念言：此欲界中於今已去，非我所有。心生憂惱。4)是時魔王三女見父愁苦，白其父言：
大王何所為，心生極憂苦？今惱大王者，請說是何人？    
我當以欲牽，如繩制於象，令其生染著，將歸自在宮。
Then Māra, the evil one, approached the Thus-Gone One and said, “Since the time has now come for the Blessed One to pass into parinirvāṇa, may the Blessed One pass into parinirvāṇa! May the Bliss-Gone One pass into parinirvāṇa!”
Monks, when he said this, the Thus-Gone One responded to Māra, the evil one: “Evil one, I will not pass into parinirvāṇa until my elder monks have become restrained, lucid, proficient, courageous, and learned; until they have embarked on the Dharma in an authentic way and become masters themselves; and until they can overcome opponents in concordance with the Dharma and teach the Dharma in conjunction with miracles. Evil one, I will not pass away into parinirvāṇa until the tradition of the Buddha, his teaching, and his community are well established in the world; and until infinite bodhisattvas are prophesied to reach unexcelled, perfect and complete awakening. Evil one, I will not pass away until all four of my assemblies become restrained, lucid, proficient, and courageous, and can teach the Dharma in conjunction with miracles.” [378] Then, as soon as Māra, the evil one, had heard these words, he stepped aside and stood there anguished and depressed. Dejected, with his head hung low, he wrote on the ground with a stick: “He has overcome my empire!”
Then three of Māra’s daughters—Rati, Arati, and Tṛṣṇā—spoke this verse to Māra, the evil one: “Father, why are you unhappy? [F.181.a] Tell us who this man is! We will bind him with the lasso of desire And conduct him like an elephant.
“Conducting him, we will promptly Bring him under your control. So cast off your bad mood! You are going to be elated.”
13.
atha khalu māraḥ pāpīyānidaṃ vacanaṃ śrutvā ekānte prakrāmya sthito 'bhūt duḥkhī durmanā vipratisārī adhomukhaḥ kāṣṭhena mahīṃ vilikhan viṣayaṃ me 'tikrānta iti //
atha khalu tāstisro māraduhitaro ratiścāratiśca tṛṣṇā ca māraṃ pāpīyāṃsaṃ gāthayādhyabhāṣanta -
durmanāsi kathaṃ tāta procyatāṃ yadyasau naraḥ /
rāgapāśena taṃ buddhvā kuñjaraṃ vā nayāmahe // Lal_24.73 //
ānayitvā ca taṃ śīghraṃ kariṣyāma vaśe tava /
* * * * * // Lal_24.74 //
māra āha -
arahan sugato loke na rāgasya vaśaṃ vrajet /
viṣayaṃ me hyatikrāntastasmācchocāmyahaṃ bhṛśam // Lal_24.75 //
tatastāḥ strīcāpalyādaviditaprabhāvā api bodhisattvabhūtasyaiva tathāgatasya piturvacanamaśrutvaiva prabhūtayauvanamadhyayauvanadhāriṇyo bhūtvā vicakṣuḥkarmaṇe tathāgatasyāntikamupasaṃkrāntāḥ strīmāyā ati tatsarvamakārṣuḥ / tāśca tathāgato na manasi karoti sma / bhūyaśca tā jarājarjarā adhyatiṣṭhan / tatastāḥ piturantike gatvaivamāhuḥ -
satyaṃ vadasi nastāta na rāgeṇa sa nīyate /
viṣayaṃ me hyatikrāntastasmācchocāmyahaṃ bhṛśam // Lal_24.76 //
vīkṣeta yadyasau rūpaṃ yadasmābhirvinirmitam /
gautamasya vināśārthaṃ tato 'sya hṛdayaṃ sphuṭet // Lal_24.77 //
tatsādhu nastātedaṃ jarājarjaraśarīramantardhāpaya //
māra āha -
nāhaṃ paśyāmi taṃ loke puruṣaṃ sacarācare /
buddhasya yo hyadhiṣṭhānaṃ śaknuyātkartumanyathā // Lal_24.78 //
śīghraṃ gatvā nivedaya atyayaṃ svakṛtaṃ muneḥ /
sarvaṃ paurāṇakaṃ kāyaṃ kariṣyati yathāmatam // Lal_24.79 //
tatastā gatvā tathāgataṃ kṣamāpayanti sma - atyayaṃ no bhagavān pratigṛhṇātu / atyayaṃ no sugato pratigṛhṇātu yathā bālānāṃ yathā mūḍhānāṃ yathā vyaktānāmakuśalānāmakṣetrajñānāṃ yā vayaṃ bhagavantamāsādayitavyaṃ manyāmahe / tatastāstathāgato gāthayādhyabhāṣata -
giriṃ nakhairvilikhetha lohaṃ dantairvikhādatha /
śirasā vibhitsatha girimagādhe gādhameṣata // Lal_24.80 //
(Vaidya 276) tasmādyuṣmākaṃ dārikā atyayaṃ pratigṛhṇāmi / tatkasmāt? vṛddhireṣā ārye dharmavinaye yo 'tyayamatyayato dṛṣṭvā pratideśayatyāyatyāṃ ca saṃvaramāpadyate //
186：
187：1)爾時魔王說偈報其女言：
世間離染人，貪境不能制，以彼超過欲，是故我憂惱。
2)此諸魔女，如來為菩薩時已作妖姿擾亂菩薩，種種幻惑無能得便，女人貪染煩惱深重，於是三女更變其形，一為童女之形，一為少婦之形，一為中婦之形，來至佛所。
3)爾時世尊以神通力令彼三女皆成老母。於是三女還至其父所，而說偈言：
王說離欲人，貪境不能染，我復為變化，惑亂彼沙門。
人有見我者，欲盛便嘔血，今現微妙質，不動於彼心，
仍以大神通，化我為老母。願王以威力，令得如本形。
4)爾時魔王報諸女言：我不見有若天若人能制佛者。汝可自往懺悔前罪，彼攝神力方令汝等復本形耳。
5)於是魔女至如來所，而說偈言：
我等無智慧，幻惑於如來，不知田非田，未識善不善。    
我今極生悔，冀得罪銷滅，惟願慈悲力，令復於本形。
6)爾時如來以慈悲故，即攝神通，令彼魔女還復如本。
Māra, the evil one, said: “The Bliss-Gone One is the worthy one of the world; He will never fall under the power of desire. He has gone far beyond my empire; This is why I grieve so strongly!”
Even though the girls had already experienced the deeds of the Bodhisattva and the power of the Thus-Gone One, out of their fickleness they did not listen to their father’s words. They transformed into girls in the prime of youth, who had just reached maturity and, in order to bewilder the Thus-Gone One, they went before him, summoning all their womanly guiles. However, as the Thus-Gone One paid them no heed, they transformed into decrepit old ladies.
The girls then went before their father and said this: “It is indeed true what you said, father: ‘He is not swayed by desire; He has gone far beyond my empire. This is why I grieve so strongly!’ “The form that we manifested to destroy Gautama Would have broken his heart, Had he only seen it.
Father, please do away with these decrepit bodies of ours.” [379] Māra, the evil one, said: “I am not aware of anyone in the animate or inanimate world Who can change what has been done by the Buddha’s power. Go promptly and confess to the Sage the offense that you committed; He will then return your bodies to their previous form as you wish.”
So the daughters went and asked the Thus-Gone One for forgiveness, saying: “Bliss-Gone One, please forgive our offense! Blessed One, forgive our offense, Which we childish, stupid, uncultivated, unskilled, ignorant women Committed with the wish to insult the Blessed One!” [F.181.b]
Then the Thus-Gone One spoke to them with these verses: “You want to scrape through a mountain with your fingernails, Chew through iron with your teeth, Penetrate a mountain with your head, And measure an unfathomable depth. “Thus I forgive the offense of you girls. Why is that? Because it is an advancement in the training of the noble Dharma to understand a fault to be a fault, to confess it, and to vow to abstain from it henceforth.”
14.
pañcame saptāhe bhikṣavastathāgato mucilindanāgarājabhavane viharati sma saptāhe mahādurdine / atha khalu mucilindanāgarājaḥ svabhavanānniṣkramya tathāgatasya kāye saptakṛdbhogena pariveṣṭya phaṇaiśchādayati sma - mā bhagavataḥ kāyaṃ śītavātāḥ prākṣuriti / pūrvasyā api diśo 'nye 'pi saṃbahulā nāgarājā āgatya tathāgatasya kāyaṃ saptakṛdbhogaiḥ pariveṣṭya phaṇaiśchādayanti sma - mā bhagavataḥ kāyaṃ śītavātāḥ prākṣuriti / yathā pūrvasyāṃ diśi evaṃ dakṣiṇapaścimottarābhyo digbhyo nāgarājā āgatya tathāgatasya kāyaṃ saptakṛtvo bhogaiḥ pariveṣṭya phaṇaiśrchādayanti - sma mā bhagavataḥ kāyaṃ śītavātāḥ prākṣuriti / sa ca nāgarājabhogarāśirmeruparvatendravaduccaistvena sthito 'bhūt / na ca tairnāgarājaistādṛśaṃ kadācitsukhaṃ prāptaṃ pūrvaṃ yādṛśaṃ teṣāṃ tāni saptarātriṃdivasāni tathāgatakāyasaṃnikarṣādāsīt / tataḥ saptāhasyātyayena tataste nāgarājā vyapagatadurdinaṃ viditvā tathāgatasya kāyādbhogānapanīya tathāgatasya pādau śirasābhivandya tripradakṣiṇīkṛtya svakasvakāni bhavanānyupajagmuḥ / mucilindo 'pi nāgarājastathāgatasya pādau śirasābhivandya tripradakṣiṇīkṛtya svabhavanaṃ prāvikṣat //
186：
187：於第五七日，住目真隣陀龍王所居之處。是時寒風霖雨七日不霽，龍王心念恐畏風雨上損如來，出其自宮前詣佛所，以身衛佛纏遶七匝，以頭為蓋蔽覆佛上。四方復有無量龍王皆來護佛，龍身委積如須彌山，是諸龍等蒙佛威光，身心安樂得未曾有。過七日已風雨止息，諸龍王等頂禮佛足，右遶三匝還其本宮。
Monks, during the fifth week, the Thus-Gone One dwelt in the domain of the nāga king Mucilinda. Since the weather that week was intemperate, the nāga king Mucilinda, worried that the Blessed One’s body would be harmed by the cold and the wind, came out of his abode, coiled his body around that of the Thus-Gone One seven times, and shielded him with his hoods. From the east as well, several more nāga kings arrived. Worried that the cold and wind would harm the Blessed One’s body, they too coiled their bodies seven times around the body of the Thus-Gone One and shielded him with their hoods. Just like the nāga kings from the east, nāga kings from the south, west, and north [380] also came, worried that the cold and wind might harm the Thus-Gone One’s body. They too coiled their bodies around the Thus-Gone One’s body seven times and shielded him with their hoods. That pile of nāga kings loomed at a height like that of Meru, king of mountains. Those nāga kings had never before known such bliss as during these seven days and seven nights, because of being close to the Thus-Gone One’s body.
When seven days had passed, the nāga kings understood that the bad weather had let up, and so they unfurled their bodies from the Thus-Gone One’s body. They then bowed their heads at the feet of the Thus-Gone One, circumambulated him three times, and returned to their respective homes. The nāga king Mucilinda also bowed his head to the feet of the Thus-Gone One, circumambulated him three times, and then set out for his domain. [F.182.a]
15.
ṣaṣṭhe saptāhe tathāgato mucilindabhavanādajapālasya nyagrodhamūlaṃ gacchati sma / antare ca mucilindabhavanasyāntarāccājapālasya nadyā nairañjanāyāstīre carakaparivrājakavṛddhaśrāvakagautamanirgranthājīvikādayastathāgataṃ dṛṣṭvābhibhāṣante sma - api bhagavatā gautamenedaṃ saptāhamakāladurdinaṃ samyaksukhena vyatināmitam?
atha khalu bhikṣavastathāgatastasyāṃ velāyāmidamudānayati sma -
sukho vivekastuṣṭasya śrutadharmasya paśyataḥ /
avyābadhyaṃ sukhaṃ loke prāṇibhūteṣu saṃyataḥ // Lal_24.81 //
sukhā virāgatā loke pāpānāṃ samatikramaḥ /
asmin mānuṣyaviṣaye etadvai paramaṃ sukham // Lal_24.82 //
paśyati sma bhikṣavastathāgato lokamādīptaṃ pradīptaṃ jātyā jarayā vyādhibhirmaraṇena śokaparidevaduḥkhadaurmanasyopāyāsaiḥ / tatra tathāgata idamihodānamudānayati sma -
ayaṃ lokaḥ saṃtāpajātaḥ śabdasparśarasarūpagandhaiḥ /
bhayabhīto bhayaṃ bhūyo mārgate bhavatṛṣṇayā // Lal_24.83 //
186：
187：爾時世尊於第六七日，往尼俱陀樹下近尼連河，是處多諸外道，彼外道眾皆來親覲，慰問世尊：七日風雨，得無愁惱安樂住耶？爾時世尊以偈答曰：
寂靜而知足，思惟而證法，饒益諸眾生，慈悲於一切。
遠離眾罪垢，不著於世間，永斷我慢心，是最為安樂。
During the sixth week, the Thus-Gone One proceeded from the nāga king Mucilinda’s domain to a banyan tree of a goat herder. On the way, on the bank of the Nairañjanā River between the nāga king Mucilinda’s domain and the goat herder’s banyan tree, the Thus-Gone One was spotted by some carakas, parivrājakas, vṛddhaśrāvakas, gautamas, nirgranthas, ājīvikas, and others as well. They asked him, “Blessed One, did Gautama fare happily during the unseasonable seven-day storm?”
Monks, at that time the Thus-Gone One spoke these meaningful words:
“Happy is the solitude of the contented one Who has heard the Dharma and can see. Happy is the abstention from injury, in this world, Of the one restrained toward living beings.
“Happy is the freedom from desire That transcends evil. Happy is the subjugation of selfishness and pride. These are indeed the supreme forms of happiness!”
Monks, seeing the world ablaze with birth, old age, sickness, death, anguish, lamentation, suffering, discontent, and strife, the Thus-Gone One next uttered this meaningful verse: [381] “This world is tormented By sounds, sensations, tastes, forms, and smells. Even while frightened of existence, Due to craving after existence, beings continue to pursue existence.”
16.
saptame saptāhe tathāgato tārāyaṇamūle viharati sma / tena khalu punaḥ samayenottarāpathakau dvau bhrātarau trapuṣabhallikanāmakau vaṇijau paṇḍitau nipuṇau vividhapaṇyaṃ gṛhītvā mahālabdhalābhau dakṣiṇāpathāduttarāpathaṃ gacchete sma mahatā sārthena pañcabhirdhuraśataiḥ suparipūrṇaiḥ / tayoḥ sujātaḥ kīrtiśca nāmājāneyau dvau balīvardāvāstām / nāsti tayorlagnabhayam / yatrānye balīvardā na (Vaidya 277) vahanti sma tatra tau yujyete sma / yatra cāgrato bhayaṃ bhavati sma tatra, tau kīlabaddhāviva tiṣṭhete sma / na ca tau pratodena vāhyete sma / utpalahastakena vā sumanādāmakena vā tau vāhyete sma / teṣāṃ tārāyaṇasamīpe kṣīrikāvananivāsinīdevatādhiṣṭhānātte śakaṭāḥ sarve viṣṭhitā na vahanti sma / vastrādīni ca sarvaśakaṭāṅgāni ca chidyante sma, bhidyante ca / śakaṭācakrāṇi ca nābhīparyantaṃ bhūmau nimagnāni sarvaprayatnairapi te śakaṭā na vahanti sma / te vismitā bhītāścābhūvan - kiṃ nu khalvatra kāraṇam, ko 'yaṃ vikāro yadime sthale śakaṭā viṣṭhitāḥ? taistau sujātakīrtibalīvardau yojitau / tāvapi na vahete sma sotpalahastena ca sumanādāmakena ca vāhyamānau / teṣāmetadabhavat - asaṃśayaṃ purataḥ kiṃcidbhayaṃ yenaitāvapi na vahataḥ / tairaśvadūtāḥ purataḥ preṣitāḥ / aśvadūtāḥ pratyāgatāḥ / prāhurnāsti kiṃcidbhayamiti /
186：普曜經商人奉麨品第二十二(有本云四天王上鉢品)
爾時提謂波利之等，與賈人俱五百為侶，於時樹木華實茂盛演佛之音，七日不動不搖。
187：1)爾時世尊於第七七日，至多演林中在一樹下，結跏趺坐觀察眾生，為生老病死之所逼迫，高聲唱言：世間諸眾生，恒為五欲燒，應常思捨愛，愛故便增盛。2)佛告諸比丘：時北天竺國兄弟二人為眾商之主，一名帝履富婆，一名婆履，智慧明達極閑世法，其性調柔善能將導，興販貿易息利尤多，以五百乘車載其珍寶還歸本國。3)是諸商侶有二調牛，一名善生，一號名稱，巧識前路能知安危，示以優鉢羅花不勞杖捶，餘牛不濟方乃用之。行至乳林，路甚平正，牛足拒地輪轅摧折。4)是時五百乘車嬰於路傍，二牛為導亦不得進，加諸杖捶亦不能前。時諸商人心懷恐懼，共相謂言：二牛不行，前途必有可怖之事。即遣馬騎執持器杖前路而巡。彼使還已白商主言：我行前路無諸險難，何為二牛亦不能前？
During the seventh week, the Thus-Gone One sat at the trunk of a bodhi tree. During that time, two learned and clever merchant brothers from the north, Trapuṣa and Bhallika, were traveling back from the south, after having gained much profit, with a caravan of five hundred fully loaded carts carrying many kinds of merchandise.
They had two bullocks called Sujāta and Kīrti. These two bulls had no fear of being waylaid, and thus they could be employed where no other bullocks would pass.  Wherever there was a threat, they would stand as though fastened to stakes. [F.182.b] They could not be goaded by a whip, but only by handfuls of lotus flowers, or garlands of jasmine flowers.
When this caravan of merchants approached the Bodhi tree, a goddess who lived in a forest of milk trees enchanted all the carriages, thus rendering them motionless. All the parts of the carriages, such as the harnesses and the rest, tore and split, and the wheels of the carriages sunk into the ground up to their axles. Even with everyone making great effort, the carts would move no farther.
Shocked and frightened, the members of the caravan thought, “Why have the carriages stopped here on this plain? What has happened?” They brought out the two bullocks Sujāta and Kīrti, but they also would move no farther, even though they were goaded with bunches of lotuses and garlands of jasmine. Then the merchants thought, “Since even these two animals will not move, there certainly must be some threat up ahead.”
Thus they dispatched scouts on horseback. When the scouts returned, they reported, “There is no threat whatsoever.”
17.
tayāpi devatayā svarūpaṃ saṃdarśya āśvāsitāḥ - mā bhetavyamiti / tāvapi balīvadau yena tathāgatastena śakaṭā prakarṣitau yāvatte paśyanti sma tathāgataṃ vaiśvānaramiva pradīptaṃ dvātriṃśanmahāpuruṣalakṣaṇaiḥ samalaṃkṛtamaciroditamiva dinakaraṃ śriyā daidīpyamānam / dṛṣṭvā ca te vismitā babhūvuḥ - kiṃ nu khalvayaṃ brahmā ihānuprāpta utāho śakro devendra utāho vaiśravaṇa utāho sūryacandrau vā utāho kiṃcidgiridevataṃ vā nadīdevataṃ vā / tatastathāgataḥ kāṣāyāṇi vastrāṇi prakaṭāyati sma / tataste āhuḥ - pravrajitaḥ khalvayaṃ kāṣāyasaṃvṛto nāsmādbhayamastīti / te prasādaṃ pratilabdhā anyonyamevamāhuḥ - pravrajitaḥ khalvayaṃ kālabhojī bhaviṣyati / asti kiṃcit? āhuḥ - asti madhutarpaṇaṃ likhitakāścekṣavaḥ / te madhutarpaṇamikṣulikhitakāṃścādāya yena tathāgatastenopasaṃkrāman / upasaṃkramya tathāgatasya pādau śirasābhivanditvā tripradakṣiṇīkṛtyaikānte tasthuḥ / ekānte sthitāste tathāgatamevamāhuḥ - pratigṛhṇātu bhagavannidaṃ piṇḍapātramasmākamanukampāmupādāya //
186： 1)時有梵天厥名識乾，住于梵天，見佛新得道，快坐七日，未有獻食者。我當求人令飯上佛。即使五百賈人皆躓不行。識乾先世五百賈人之知識也，欲度之故，故使然矣。2)提謂波利怖還，與眾人共議。天即時而讚偈言：如來成佛道，所願已具足；汝等貢上食，因是轉法輪。3)時五百人詣樹神所，梵作樹現光光像分明，言：今世有佛在拘留國界尼連禪水邊，未有致食者，汝曹幸先能有善意必獲大福。4)賈人聞佛名皆大喜言：佛必獨大尊，天神所敬，非凡品也。即和麨蜜俱於樹下稽首上佛。
187：1)時護林神忽現其形語商人言：汝諸商人勿懷恐懼。汝於長夜流轉生死，今得大利。所以者何？有佛世尊出現於世，初成正覺住此林中，不食已來四十九日，汝等應將種種飲食而以上之。2)時二調牛便向佛行，而諸商人隨牛而往，行路不遠遙覩如來三十二相、八十種好，身光赫然如日初出。既見佛已，咸生希有恭敬之心，皆作是言：此為梵王，為是帝釋，為是四天王，為是日月天，為是山神，為是河神？3)世尊爾時微舉袈裟示彼商人，商人見已即知如來是出家人，心生歡喜，各相謂言：出家之法非時不食，宜應辦諸美味酥蜜甘蔗乳糜之屬，及時奉施。4)諸商人等營辦種種飲食美味，至如來前右遶三匝却住一面，作如是言：世尊！哀慜我故受是微供。
The goddess then revealed her form and consoled the members of the caravan, saying, “Do not fear!” [382] Now the two bullocks could lead the carts to where the Thus-Gone One was.
When they arrived, they saw the Thus-Gone One blazing like the god of fire, well adorned with the thirty-two marks of a great being, shining with splendor, like the sun just after dawn. Seeing him, the merchants were shocked and thought, “Is this Brahmā who has come here? Or is it Śakra, lord of the gods? Or is it Vaiśravaṇa, or perhaps the sun or the moon? Or is it some mountain god, or some river god?”
The Thus-Gone One then revealed his saffron robes, and so the merchants said, “This person in saffron-colored robes is a renunciant, so he is no threat to us.” They had in fact developed devotion to him, and so they said among themselves, [F.183.a] “It must be mealtime for this renunciate. What morsels do we have?” A few members of the caravan said, “There is honey, gruel, and stripped sugar cane.”
So, carrying the honey, gruel, and stripped sugar cane, they went to where the Thus-Gone One was seated, bowed down their heads to his feet, circumambulated him three times, and stood to one side. Then they told the Thus-Gone One: “Please regard us with compassion and accept these alms!”
18.
atha khalu bhikṣavastathāgatasyaitadabhūat - sādhu khalvidaṃ syādyadahaṃ hastābhyāṃ pratigṛhṇīyām / kasmin khalu pūrvakaistathāgataiḥ samyaksaṃbuddhaiḥ pratigṛhītam? pātreṇetyajñāsīt //
iti hi bhikṣavastathāgatasya bhojanakālasamaya iti viditvā tatkṣaṇameva catasṛbhyo digbhyaścatvāro mahārājā āgatya catvāri sauvarṇāni pātrāṇyādāya tathāgatasyopanāmayanti sma - pratigṛhṇātu bhagavannimāni sauvarṇāni(catvāri)pātrāṇyasmākamanukampāmupādāya / tāni na śramaṇapratirūpāṇi iti kṛtvā tathāgato na pratigṛhṇīte sma / evaṃ catvāri rūpyamayāni catvāri vaiḍūryamayāni sphaṭikamayāni musāragalvamayāni aśmagarbhamayāni / tataścatvāri sarvaratnamayāni pātrāṇi gṛhītvā tathāgatasyopanāmayanti sma / na śramaṇasya sārūpyāṇi iti kṛtvā tathāgato na pratigṛhṇīte sma //
atha khalu bhikṣavastathāgatasya punaretadabhūt - evaṃ katamadvidhaiḥ pātraiḥ pūrvakaistathāgatairarhadbhiḥ samyaksaṃbuddhaiḥ pratigṛhītam? śailapātrairityajñāsīt / evaṃ ca cittamutpannaṃ tathāgatasya //
186：佛念：先古諸佛哀受人施，法皆持鉢，不宜如餘道人手受食也。
187：佛告諸比丘：1)如來爾時將欲受彼商人之食，作是思惟：過去諸佛皆悉持鉢，我今當以何器而受斯食？2)作是念已，時四天王各持金鉢奉上如來，作如是言：惟願世尊用我此鉢受商人食，憐慜我故，令於長夜獲大安樂。3)爾時世尊告四天王言：出家之法不合受汝如是金鉢，乃至展轉奉七寶鉢，皆悉不受。
Monks, the Thus-Gone One then wondered, “It would not be appropriate for me to take these alms with my hands. What vessel did the previous perfect and complete awakened ones use to accept alms?” Right then the answer dawned on him.
Monks, knowing that it was time for the Thus-Gone One to eat, at that very moment the four great kings appeared from the four directions carrying four golden alms bowls. They offered them to the Thus-Gone One, saying to him, “Please regard us with compassion and accept these four golden alms bowls!”
Thinking, however, that those bowls were not appropriate for a monk, the ThusGone One did not accept them. [383] Thus the four kings came back with four alms bowls made of silver, four made of beryl, four made of quartz, four made of coral, four made of emerald, and four made of every gem. They offered them to the ThusGone One, but he declined, thinking that these were all inappropriate for a monk.
Monks, the Thus-Gone One then wondered what kinds of alms bowls the previous thus-gone ones had used to accept alms. He understood that it was alms bowls made of stone, and so that thought dawned in the Thus-Gone One’s mind.
19.
(Vaidya 278) atha khalu vaiśravaṇo mahārājastadanyāstrīn mahārājānāmantrayate sma - imāni khalu punarmārṣāścatvāri śailapātrāṇi nīlakāyikairdavaputrairasmabhyaṃ dattāni - tatrāsmākametadabhūt - eṣu vayaṃ paribhokṣyāma iti / tato vairocano nāma nīlakāyiko devaputraḥ so 'smānevamāha -
ma eṣu bhokṣyatha bhājaneṣu dhāretibhe cetiyasaṃmatīte /
bhavitā jinaḥ śākyamunīti nāmnā tasyeti pātrāṇyupanāmayethā // Lal_24.84 //
ayaṃ sa kālaḥ samayaśca mārṣā upanāmituṃ śākyamunerhi bhājanā / saṃgītitūryasvaranāditena dāsyāma pātrāṇi vidhāya pūjām // Lal_24.85 //
sa bhājanaṃ dharmamayaṃ hyabhedyaṃ ime ca śailāmaya bhedya bhājanā /
pratigrahītuṃ kṣamate na cānyaḥ pratigrahārthāya vrajāma hanta // Lal_24.86 //
atha khalu catvāro mahārājāḥ svasvajanapārṣadyāḥ puṣpadhūpagandhamālyavilepanatūryatāḍāvacarasaṃgītisaṃprabhāṇitena svaiḥ svaiḥ pāṇibhistāni pātrāṇi parigṛhya yena tathāgatastenopasaṃkrāman / upasaṃkramya tathāgatasya pūjāṃ kṛtvā tāni pātrāṇi divyakusumapratipūrṇāni tathāgatāyopanāmayanti sma //
186：時四天王於頗那山上，得四枚青石之鉢，欲於中食。時有天子名曰照明，謂天王曰：今者有佛，名釋迦文，應用斯鉢，非仁之器，今當受食，可往奉之。於是四王則與天子，華香伎樂幡蓋并鉢，如屈伸臂頃俱下詣佛，四天王各取所持之鉢共貢上佛。
187：1)是時北方毘沙門天王告餘天王言：我念昔者有青身天，將四石鉢來與我等。復有一天，名曰遍光，來白我言：慎勿用此石鉢，宜應供養而作塔想。何以故？未來有佛出興於世，名釋迦牟尼，當以此鉢奉上彼佛。2)爾時毘沙門天王語餘天王言：欲施石鉢今正是時。四天王各還自宮，與諸眷屬持彼石鉢，盛滿天花以香塗之，奏諸天樂供養石鉢，來詣佛所各各以鉢奉上如來，而白佛言：世尊！惟願如來哀受我等，所獻石鉢受商人食，令我長夜獲大安樂得成法器，憐愍我故。
Then the great king Vaiśravaṇa said to the three other great kings: [F.183.b]“Friends, when the divine sons of the blue realm gave us four stone alms bowls, we thought that they were for our use. But a divine son of the blue realm called Vairocana told us the following:
“‘Listen, these alms bowls are not to be used. Preserve them! They will become honored as sacred objects. A victorious one called Śākyamuni will appear; Offer these alms bowls to him!’
“Friends, the time has now come To offer a vessel to Śākyamuni. Paying homage with the melodious sound of song and cymbals, We will offer the begging bowls.
“He is a vessel made of Dharma and is indestructible, While these vessels, made of stone, are destructible. He will be unable to accept another bowl; Let’s go so that he can accept them!”
Then the four kings, together with their kinfolk and retainers, went to the Thus-Gone One holding those alms bowls in their hands and carrying flowers, incense, perfumes, garlands, and unguents, playing cymbals and gongs, and singing songs. Having paid homage to the Thus-Gone One, they filled the alms bowls with divine flowers and offered them to the Thus-Gone One. [384]
20.
atha khalu bhikṣavastathāgatasyaitadabhavat - amī khalu punaścatvāro mahārājāḥ śraddhāḥ prasannāḥ mama catvāri śailapātrāṇyupanāmayanti / na ca me catvāri śailapātrāṇi kalpante / athaikasya pratigṛhīṣyāmi, trayāṇāṃ vaimanasyaṃ syāt / yannvahamimāni catvāri pātrāṇi pratigṛhyaikaṃ pātramadhitiṣṭheyam / atha khalu bhikṣavastathāgato dakṣiṇaṃ pāṇiṃ prasārya vaiśravaṇaṃ mahārājaṃ gāthayādhyabhāṣata -
upanāmayasva sugatasya bhājanaṃ tvaṃ bheṣyase bhājanamagrayāne /
asmadvidhebhyo hi pradāya bhājanaṃ smṛtirmatiścaiva na jātu hīyate // Lal_24.87 //
atha khalu bhikṣavastathāgato vaiśravaṇasya mahārājasyāntikāttatpātraṃ pratigṛhṇīte sma anukampāmupādāya / pratigṛhya ca dhṛtarāṣṭraṃ mahārājaṃ gāthayādhyabhāṣata -
(Vaidya 279) yo bhājanaṃ deti tathāgatasya na tasya jātu smṛti prajña hīyate /
atināmya kālaṃ ca sukhaṃsukhena yāvatpadaṃ budhyati śītibhāvam // Lal_24.88 //
atha khalu bhikṣavastathāgato dhṛtarāṣṭrasya mahārājasyāntikāttatpātraṃ pratigṛhṇīte sma anukampāmupādāya / pratigṛhya ca virūḍhakaṃ mahārājaṃ gāthayādhyabhāṣata -
dadāsi yastvaṃ pariśuddhabhājanaṃ viśuddhacittāya tathāgatāya /
bhaviṣyasi tvaṃ laghu śuddhacittaḥ praśaṃsito devamanuṣyaloke // Lal_24.89 //
atha khalu bhikṣavastathāgato virūḍhakasya mahārājasyāntikāttatpātraṃ pratigṛhṇīte sma anukampāmupādāya / pratigṛhya ca virūpākṣaṃ mahārājaṃ gāthayādhyabhāṣata -
acchidraśīlasya tathāgatasya acchidravṛttasya acchidrabhājanam /
acchidracittaḥ pradadāsi śraddhayā acchidra te bheṣyati puṇyadakṣiṇā // Lal_24.90 //
186：1)佛念：取一不快餘人，意當悉納之。
2)提頭賴王先以獻佛，佛即受之，而為說偈言：今授世尊器，當獲尊法器；自得寂然鉢，心意無忘失。
3)時毘留勒王，次復奉鉢，佛尋受之，而說偈言：若授如來器，其心未曾妄；四天王安護，乃至清涼覺。
4)時毘留羅叉王，次復奉鉢，佛尋受之，而說偈曰：
其施清淨器，淨心授如來；身心常輕便，天龍神所歎。
5)時毘沙門王，次復奉鉢，佛即受之，而說偈曰：
佛戒無缺漏，授完牢之器；信施無亂心，使德無缺減。
187：1)爾時世尊作是念言：四大天王以淨信心而施我鉢，然我不合受持四鉢，若惟受一不受餘三，而彼三王必生嫌恨，是故我今總受四王所獻之鉢。
2)爾時世尊受北方毘沙門天王鉢，而說偈言：
汝奉善逝鉢，當得上乘器，我今受汝施，令汝具念惠。
3)爾時世尊，受提頭賴吒天王鉢，而說偈言：
以鉢施如來，念慧得增長，生生受快樂，速證佛菩提。
4)爾時世尊，受毘婁博叉天王鉢，而說偈言：
我以清淨心，受汝清淨鉢，令汝得清淨，人天所供養。
5)爾時世尊，受毘婁勒叉天王鉢而說偈言：
如來戒無瑕，汝施無瑕鉢，汝心無瑕故，得報亦無瑕。
Monks, the Thus-Gone One then thought: “These four devoted great kings are giving me four stone alms bowls. But four are too many for me. Yet if I were to accept only one, the other three would be upset. So I will take all four alms bowls and transform them into one.”
Monks, the Thus-Gone One then extended his right hand and spoke to the great king Vaiśravaṇa in verse: “Offer an alms bowl to the Bliss-Gone One! You will become a vessel of the Supreme Vehicle. By offering an alms bowl to the likes of me, You will never be bereft of mindfulness and intelligence.”
Monks, the Thus-Gone One [F.184.a] then accepted the alms bowl from the great king Vaiśravaṇa, regarding him with compassion. Having thus accepted it, he then spoke in verse to the great king Dhṛtarāṣṭra: “Whoever gives an alms bowl to the Thus-Gone One Will never be bereft of mindfulness and insight, And will spend his time happily at ease Until awakening to the state of cool repose.”
Monks, the Thus-Gone One then accepted the begging bowl from the great king Dhṛtarāṣṭra, regarding him with compassion. Having accepted it, he spoke in verse to the great king Virūḍhaka: “Give a pristine begging bowl295 To the Thus-Gone One, pure in mind, And you will swiftly become pure in mind, Worthy of veneration in the world.”
Monks, the Thus-Gone One then accepted the alms bowl from the great king Virūḍhaka, regarding him with compassion. Having accepted it, he spoke to the great king Virūpakṣa in verse: [385] “Give, with faultless intention and devotion, A faultless vessel to the Thus-Gone One, Who is faultless in discipline and conduct, And your merit of generosity will be faultless.”
21.
pratigṛhṇīte sma bhikṣavastathāgato virūpākṣasya mahārājasyāntikāttatpātraṃ anukampāmupādāya / pratigṛhya caikaṃ pātramadhitiṣṭhati sma adhimuktibalena / tasyāṃ ca velāyāmidamudānamudānayati sma -
dattāni pātrāṇi pure bhave mayā phalapūritā premaṇiyā ca kṛtvā /
tenemi pātrāścaturaḥ susaṃsthitā dadanti devāścaturo maharddhikāḥ // Lal_24.91 //
tatredamucyate /
sa saptarātraṃ varabodhivṛkṣaṃ saṃprekṣya dhīraḥ paramārthadarśī /
ṣaḍbhiḥ prakāraiḥ pravikampya corvī abhutthitaḥ siṃhagatirnṛsiṃhaḥ // Lal_24.92 //
samanta nāgendravilambagāmī krameṇa tārāyaṇamūlametya / (Vaidya 280)
upāviśanmeruvadaprakampyo dhyānaṃ samādhiṃ ca muniḥ pradadhyau // Lal_24.93 //
tasmiṃśca kāle trapuṣaśca bhalliko bhrātṛdvayaṃ vaṇijagaṇena sārdham /
śakaṭāni te pañca dhanena pūrṇā saṃpuṣpite sālavane praviṣṭāḥ // Lal_24.94 //
maharṣitejena ca akṣamātraṃ cakrāṇi bhūmau viviśuḥ kṣaṇena /
tāṃ tādṛśīṃ prekṣya ca te avasthāṃ mahadbhayaṃ vaṇijagaṇasya jātam // Lal_24.95 //
te khaḍgahastāḥ śaraśaktipāṇayo vane mṛgaṃ vā mṛgayan ka eṣaḥ /
vīkṣanta te śāradacandravaktraṃ jinaṃ sahasrāṃśumivābhramuktam // Lal_24.96 //
prahīnakopā apanītadarpāḥ praṇamya mūrdhnā vimṛṣuḥ ka eṣaḥ /
nabhastalāddevata vāca bhāṣate buddho hyayaṃ lokahitārthakārī // Lal_24.97 //
rātriṃdivā sapta na cānnapānaṃ anena bhuktaṃ karuṇātmakena /
yadicchathā ātmana kleśaśāntiṃ bhojethimaṃ bhāvitakāyacittam // Lal_24.98 //
śabdaṃ ca te taṃ madhuraṃ niśāmya vanditva kṛtvā ca jinaṃ pradakṣiṇam /
prītāstataste sahitaiḥ sahāyaiḥ jinasya piṇḍāya matiṃ pracakruḥ // Lal_24.99 //
186：佛受鉢已，累左手中，以右手按上，即合成一令四際現，而復歎曰：
吾前世施鉢，故有是果報；今獲斯四器，四王神足致。
187：爾時世尊受四天王鉢已，如是次第相重安置，右手按之，合成一器，四際分明。如來爾時憶念過去，而說偈言：我昔以花盛滿鉢，奉施無量諸如來，是故今者四天王，施我堅牢清淨鉢。
Monks, the Thus-Gone One then accepted the alms bowl from the great king Virūpakṣa, regarding him with compassion. When he had accepted it, he transformed all four alms bowls into one through the power of his wish, and then said this meaningful verse:
“Since, in a previous existence, I offered alms bowls, Filling them with fruit and making them lovely, The four miraculous gods are now giving me These four well-formed alms bowls.”
On this topic, it is said:
1)This wise one, with insight into ultimate reality, Gazed at the supreme tree of awakening for seven nights. The earth trembled in six ways, And then this lion among men rose, with the movements of a lion.
2)Like the lord of elephants, he slowly walked about, [F.184.b] And eventually reached the trunk of a fig tree. Like Mount Meru, the Sage sat there unshakable, Absorbed in concentration and meditation.
3)At that time the two brothers Trapuṣa and Bhallika, With their caravan of merchants And carriages filled with riches, Reached a grove of sāla trees in full bloom.
4)Instantly, through the Great Sage’s radiance, The wheels sunk into the earth up to their axles. Seeing such a situation, The merchant caravan was terrified.
5)Carrying swords, arrows, and spears, They inquired who was dwelling in the forest like a deer. They saw the Victorious One, who was like the sun in a cloudless sky And whose face was like an autumn moon.
6)Without hostility or pride, They bowed down, wondering who he was. A deity said from the sky: “He is a buddha acting for the welfare of the world.
7)“For seven days and nights, This embodiment of compassion has not consumed food or drink. If you want to assuage your own afflictions, Feed this cultivated body and mind!” [386]
8)When they heard that sweet speech, They bowed down to the Victorious One and circumambulated him. Pleased, they decided with their companions To feed the Victorious One.
22.
tena khalu bhikṣavaḥ samayena trapuṣabhallikānāṃ vaṇijāṃ pratyantakarvaṭe goyūthaṃ prativasati sma / atha tā gāvastasmin kāle tasmin samaye sarpimaṇḍaṃ pradugdhā abhūvan / atha gopālāstatsarpimaṇḍamādāya yena trapuṣabhallikau vaṇijau tenopasaṃkrāman / upasaṃkramyemāṃ prakṛtimārocayanti sma - yatkhalu yūyaṃ bhaṭṭā jānīyāta - sarvāstā gāvaḥ sarpimaṇḍaṃ pradugdhāḥ / tatkimetatpraśastamāhosvinneti?
tatra lolupajātyā brāhmaṇā evamāhuḥ - amaṅgalyametadbāhmaṇānām / mahāyajño yaṣṭavya iti //
(Vaidya 281) tena khalu punarbhikṣavaḥ samayena trapuṣabhallikānāṃ vaṇijāṃ śikhaṇḍī nāma brāhmaṇaḥ pūrvajātisālohito brahmaloke pratyājāto 'bhūt / sa brāhmaṇarūpamabhinirmāya tān vaṇijo gāthābhiradhyabhāṣata -
yuṣmākaṃ praṇidhiḥ pūrve bodhiprāptastathāgataḥ /
asmākaṃ bhojanaṃ bhuktvā dharmacakraṃ pravartayet // Lal_24.100 //
sa caiṣa praṇidhiḥ pūrṇo bodhiprāptastathāgataḥ /
āhāramupanāmyeta bhuktvā cakraṃ pravartayet // Lal_24.101 //
sumaṅgalaṃ sunakṣatraṃ gavāṃ vaḥ sarpidohanam /
puṇyakarmaṇastasyaiṣa anubhāvo maharṣiṇaḥ // Lal_24.102 //
evaṃ saṃcodya vaṇijaḥ śikhaṇḍī bhavanaṃ gataḥ /
udagramanasaḥ sarve babhuvustrapuṣāhvayāḥ // Lal_24.103 //
kṣīraṃ yadāsīcca hi gosahasrā aśeṣatastaṃ samudānayitvā /
agraṃ ca tasmātparigṛhya ojaḥ sādheṃsu te bhojana gauraveṇa // Lal_24.104 //
śataṃ sahasraikapalasya mūlyaṃ yā ratnapātrī abhu candranāmikā /
caukṣāṃ sudhautāṃ vimalāṃ ca kṛtvā samatīrthikāṃ pūriṣu bhojanena // Lal_24.105 //
madhuṃ gṛhītvā tatha ratnapātrīṃ tārāyaṇīmūlamupetya śāstuḥ /
pratigṛhṇa bhakte anugṛhṇa cāsmān idaṃ praṇītaṃ paribhuṅkṣva bhojyam // Lal_24.106 //
anukampanārthāya ubhau ca bhrātṛṇāṃ pūrvāśayaṃ jñātva ca bodhiprasthitau /
pratigṛhītvā paribhuñji śāstā bhuktvā kṣipī pātri nabhastalesmiṃ // Lal_24.107 //
subrahmanāmā ca hi devarājo jagrāha yastāṃ vararatnapātrīm /
adhunāpyasau tāṃ khalu brahmaloke saṃpūjayatyanyasuraiḥ sahāyaḥ // Lal_24.108 //
186：
187：佛告諸比丘：時彼商眾駈大群牛循路而行，於晨朝時牧人[(殼-一)/牛]乳，凡所[(殼-一)/牛]者化為醍醐，心生希有，速將醍醐來白商主：今所[(殼-一)/牛]乳，不知何故悉為醍醐？為是吉祥為是不祥？我今未決。商眾之中有婆羅門，懷貪愛故云：是不祥，應作大施。商主遠祖已生梵世，是時現身作婆羅門，於商眾中，說是偈言：
汝等往昔發弘誓，如來若證菩提已，我當以食奉獻佛，受我食已轉法輪。    
今者如來成正覺，汝之所願亦滿足，世尊應受汝美食，當轉無上大法輪。    
汝今[(殼-一)/牛]乳得醍醐，由此大仙之威力，好辰善宿吉祥兆，是故一切皆吉祥。    
梵天演說此偈已，還隱其形反天上。    
佛告諸比丘：時諸商人聞此偈已皆大歡喜，即取醍醐選上粳米煮以為糜，和好香蜜盛以栴檀之鉢，詣多演林奉上如來，白佛言：世尊！惟願哀慜受我此食。爾時世尊受商人食已，持彼栴檀之鉢擲置空中，其鉢栴檀一分價直百千珍寶，時有梵天，名曰善梵，接栴檀鉢還於梵宮起塔供養，其塔至今諸天香花供養不絕。
Monks, at that time the herd of cows belonging to the merchants Trapuṣa and Bhallika was grazing at a neighboring village. There the cows were milked and yielded clarified butter, which the herdsmen brought to the two merchants, Trapuṣa and Bhallika, saying: “O my lords, please advise! When we milked all your cows, they yielded clarified butter. Is this auspicious or not?”
Some priests, who were gluttonous by nature, said, “It is inauspicious, so a grand offering of this butter should be made to the priests.” [F.185.a]
Monks, at that time, however, a priest named Śikhaṇḍī spoke. He had been a kinsman of the merchants Trapuṣa and Bhallika in a previous life. He had been reborn in the Brahma realm, and now manifested among them in the form of a priest.
1)He said the following verses to the merchants:“In the past you made the aspiration: ‘When the Thus-Gone One reaches awakening, May he partake of our food And turn the wheel of Dharma!’
2)“This aspiration has now been fulfilled. The Thus-Gone One who reached awakening Should be offered this food. Once he has eaten, he will turn the wheel of Dharma.
3)“That your cows yielded clarified butter Is very auspicious, and occurred under an auspicious constellation. This is due to the meritorious actions Of this great sage.”
4)Once Śikhaṇḍī had inspired the merchants, He returned to his own abode. Trapuṣa and the others Were all elated.
5)They combined without exception All the milk of one thousand cows, [387] Collected the cream from the top, And respectfully prepared a meal.
6)They cleaned, polished, and sanitized A jewel bowl called Moon, Which cost one hundred thousand coins for just one ounce, Then filled it to the brim with food.
7)Carrying honey and the jewel bowl, They approached the trunk of the fig tree and said to the teacher: “Venerable One, please accept and receive us! We beg that you eat this well-prepared meal!”
8)Out of compassion for the two brothers, And because he was aware of their previous intent to set out toward awakening, The Teacher accepted and ate the food. Once he had eaten, he tossed the bowl far into the sky.
9)A divine king called Subrahman Retrieved the supreme jewel bowl, And is still now performing worship with it In the Brahma realm together with his companions.
23.
(Vaidya 282) atha khalu tathāgatastasyāṃ velāyāṃ teṣāṃ trapuṣabhallikānāṃ vaṇijānāmimāṃ saṃharṣaṇāmakārṣīt -
diśāṃ svastikaraṃ divyaṃ maṅgalyaṃ cārthasādhakam /
arthā vaḥ śāsatāṃ sarve bhavatvāśu pradakṣiṇā // Lal_24.109 //
śrīrvo 'stu dakṣiṇe haste śrīrvo vāme pratiṣṭhitā /
śrīrvo 'stu sarvasāṅgeṣu māleva śirasi sthitā // Lal_24.110 //
dhanaiṣiṇāṃ prayātānāṃ vaṇijāṃ vai diśo daśa /
utpadyantāṃ mahālābhāste ca santu sukhodayāḥ // Lal_24.111 //
kāryeṇa kenacidyena gacchathā pūrvikāṃ diśam /
nakṣatrāṇi vaḥ pālentu ye tasyāṃ diśi saṃsthitā // Lal_24.112 //
kṛttikā rohiṇī caiva mṛgaśirārdrā punarvasuḥ /
puṣyaścaiva tathāśleṣā ityeṣāṃ pūrvikādiśām // Lal_24.113 //
ityete sapta nakṣatrā lokapālā yaśasvinaḥ /
adhiṣṭhitā pūrvabhāge devā rakṣantu sarvataḥ // Lal_24.114 //
teṣāṃ cādhipatī rājā dhṛtarāṣṭreti viśrutaḥ /
sa sarvagandharvapatiḥ sūryeṇa saha rakṣatu // Lal_24.115 //
putrā pi tasya bahava ekanāmā vicakṣaṇāḥ /
aśītirdaśa caikaśca indranāmā mahābalā /
te 'pi va adhipālentu ārogyena śivena ca // Lal_24.116 //
pūrvasmin vai diśo bhāge aṣṭau devakumārikāḥ /
jayantī vijayantī ca siddhārthā aparājitā // Lal_24.117 //
nandottarā nandisenā nandinī nandavardhanī /
tā pi va adhipālentu ārogyena śivena ca // Lal_24.118 //
186：佛歎偈已，即以其鉢受賈麨蜜。呪願賈人言：今所布施，欲令食者得充氣力，當令施家世世得願得壽、得色得力、得瞻得喜，安快無病，得辯才慧，終保年壽，眾邪惡鬼不得嬈近，以有善意，立德本故；諸善鬼神常當擁護，開示道地得利諧偶，不使迍蹇。無復難患，人有見正，以信喜敬，淨潔不悔。施道德者福德蓋天，所致轉勝吉無不利，日月五星二十八宿天神鬼王，常隨護助。四天大王賞別善人，東提頭賴、南維睒文、西維留勒叉、北拘鈎羅，當護汝等令不遭橫。能有慧意研精學問，敬佛法眾，棄捐眾惡不自放恣，終受吉祥。種福得福行道得道，已先見佛一心奉承，當為從是致第一福。現世獲祐快解見諦，常受富樂自致泥洹。
187：爾時世尊呪願商人，而說偈言：
1)汝等所向皆吉祥，一切財寶悉充滿，吉祥遍汝左右手，總汝身形是吉祥，
2)所求財寶自然至，以吉祥鬘為首飾。日月星宿諸天等，帝釋四王皆擁護，
3)所去之處既吉祥，迴還亦復獲安樂。
Then on that occasion, the Thus-Gone One delighted the merchants Trapuṣa and Bhallika tremendously with these verses:
1)“May divine auspiciousness, which accomplishes aims And brings good fortune throughout the ten directions, Fulfill all your aims! May everything promptly be favorable! [F.185.b]
2)“Like a garland around your neck, May there be glory at your right hand, May there be glory at your left hand, And may there be glory surrounding you!
3)“May the merchants who pursue wealth And travel throughout the ten directions Attain great profit, And may that bring them happiness!
4)“Should you, for some reason, Need to travel east, May the constellations in that direction Protect you!
5)“Kṛttikā and Rohiṇī, Mṛgaśirā, Ardra, and Punarvasu, Puṣya, and Aśleṣā— These are the constellations in the east. [388]
6)“May these seven constellations, Renowned worldly protectors, The gods that dwell in the east, Fully protect you!
7)“Their lord and king Is known as Dhṛtarāṣṭra. May this lord of all gandharvas, Together with the sun, protect you!
8)“May his many sons, wise and mighty, All eighty-one of whom are called Śakra, Especially protect you With health and well-being!
9)“In one area in the east, There are eight divine maidens: Jayantī and Vijayantī, Siddhārthā and Aparājitā,
10)“Nandottarā and Nandisenā, Nandinī and Nandavardhanī. May they especially protect you With health and well-being!
24.
pūrvasmin vai diśo bhāge cāpālaṃ nāma cetiyam /
avustaṃ jinebhi jñātamarhantebhi ca tāyibhiḥ /
te 'pi va adhipālentu ārogyena śivena ca // Lal_24.119 //
kṣemāśca vo diśaḥ santu mā ca vaḥ pāpamāgamat /
labdhārthāśca nivartadhvaṃ sarvadevebhi rakṣitāḥ // Lal_24.120 //
yena kenacitkṛtyena gacchethā dakṣiṇāṃ diśam /
nakṣatrāṇi vaḥ pālentu ye tāṃ diśamadhiṣṭhitā // Lal_24.121 //
(Vaidya 283) maghā ca dvau ca phālgunyau hastā citrā ca pañcamī /
svātiścaiva viśākhā ca eteṣāṃ dakṣiṇā diśā // Lal_24.122 //
ityete sapta nakṣatrā lokapālā yaśasvinaḥ /
ādiṣṭā dakṣiṇe bhāge te vo rakṣantu sarvataḥ // Lal_24.123 //
teṣāṃ cādhipatī rājā virūḍhaka iti smṛtaḥ /
sarvakumbhāṇḍādhipatiryamena saha rakṣatu // Lal_24.124 //
putrā pi tasya bahava ekanāmā vicakṣaṇāḥ /
aśītirdaśa caikaśca indranāmā mahābalāḥ /
te 'pi va adhipālentu ārogyena śivena ca // Lal_24.125 //
dakṣiṇe 'smin diśo bhāge aṣṭau devakumārikāḥ /
śriyāmatī yaśamatī yaśaprāptā yaśodharā // Lal_24.126 //
suutthitā suprathamā suprabuddhā sukhāvahā /
tā pi va adhipālentu ārogyena śivena ca // Lal_24.127 //
dakṣiṇe 'smin diśo bhāge padmanāmena cetikam /
nityaṃ jvalitatejena divyaṃ sarvaprakāśitam /
te 'pi va adhipālentu ārogyena śivena ca // Lal_24.128 //
186：
187：
11)“In a quarter in the east there is a reliquary called Cāpāla, Inhabited and known by victorious ones, protector worthy ones. May they especially protect you With health and well-being!
12)“May the quarters be safe for you! May you not incur evil! May you be protected by all deities, And may you return with great profit!
13)“Should you, for some reason, Have to travel to the south, May the constellations in that direction Protect you!
14)“Maghā and also Phālgunīs, Hasta, And Citrā, the fifth. [F.186.a] Along with Svātiś and Viśākhā, are in the south.
15)“Those seven constellations, Renowned worldly protectors, Dwell in the southern quarter. May they protect you! [389]
16)“Their lord and king Is called Virūḍhaka. May that lord of all kumbhāṇḍas, Together with the lord of death, protect you!
17)“May his many sons, wise and mighty, All ninety-one of whom are called Śakra, Especially protect you With health and well-being!
18)“In one section of the south, There are eight divine maidens: Śriyāmatī and Yaśamatī, Yaśaprāptā and Yaśodharā,
19)“Suutthitā and Suprathamā, Suprabuddha and Sukhavyūha. May they protect you With health and well-being!
20)“In a section of the south is a reliquary called Padma, Continually shining with brilliance, always illuminating all. May it too especially protect you With health and well-being!
25.
kṣemāśca vo diśaḥ santu mā ca vaḥ pāpamāgamat /
labdhārthāśca nivartadhvaṃ sarvadevebhi rakṣitāḥ // Lal_24.129 //
yena kenacitkṛtyena gacchethā paścimāṃ diśam /
nakṣatrāṇi vaḥ pālentu ye tāṃ diśamadhiṣṭhitā // Lal_24.130 //
anurādhā ca jeṣṭhā ca mūlā ca dṛḍhavīryatā /
dvāvāṣāḍhe abhijicca śravaṇo bhavati saptamaḥ // Lal_24.131 //
ityete sapta nakṣatrā lokapālā yaśasvinaḥ /
ādiṣṭā paścime bhāge te vo rakṣantu sarvadā // Lal_24.132 //
teṣāṃ cādhipatī rājā virūpākṣeti taṃ viduḥ /
sa sarvanāgādhipatirvarūṇena saha rakṣatu // Lal_24.133 //
putrā pi tasya bahavaḥ ekanāmā vicakṣaṇāḥ /
aśītirdaśa caikaśca indranāmā mahābalāḥ /
te 'pi va adhipālentu ārogyena śivena ca // Lal_24.134 //
paścime 'smin diśo bhāge aṣṭau devakumārikāḥ
alambuśā miśrakeśī puṇḍarīkā tathāruṇā // Lal_24.135 //
(Vaidya 284) ekādaśā navamikā śītā kṛṣṇā ca draupadī /
tā pi va adhipālentu ārogyena śivena ca // Lal_24.136 //
paścime 'smin diśo bhāge aṣṭaṅgo nāma parvataḥ /
pratiṣṭhā candrasūryāṇāṃ aṣṭamarthaṃ dadātu vaḥ /
so 'pi va adhipāletu ārogyena śivena ca // Lal_24.137 //
kṣemāśca vo diśaḥ santu mā ca vaḥ pāpamāgamat /
labdhārthāśca nivartadhvaṃ sarvadevebhi rakṣitāḥ // Lal_24.138 //
186：
187：
21)“May the quarters be safe for you! May you not incur evil! May all deities protect you, And may you return with great profit!
22)“Should you, for some reason, Need to travel west, May the constellations that dwell in that direction Protect you!
23)“Anurādhā and Jeṣṭhā, Mūlā and Dṛḍhavīryatā, Āṣādhas and Abhijit, And Śravaṇa—these are the seven.
24)“These seven constellations, Renowned worldly protectors, Dwell in the west. May they always protect you!
25)“Their lord and king Is known as Virūpākṣa. May that lord of all nāgas, Together with Varūṇa, protect you! [390]
26)“May his many sons, wise and mighty, All ninety-one of whom are called Śakra, Especially protect you With health and well-being! [F.186.b]
27)“In a section of the west, There are eight divine maidens: Alambuśā and Miśrakeśī, Puṇḍarīkā and Āruṇā,
28)“Ekādaśā, Navanāmikā, Śītā and Kṛṣṇā Draupadī. May they especially protect you With health and well-being!
29)“In a section of the west, there is a mountain called Aṣṭaṃga; The sun and the moon also reside there. May that mountain give you wealth And protect you with health and well-being!
30)“May the quarters be safe for you! May you not incur evil! May you be protected by all deities, And may you return wealthy!
26.
yena kenacitkṛtyena gacchethā uttarāṃ diśam /
nakṣatrāṇi vaḥ pālentu ye tāṃ diśamadhiṣṭhitā // Lal_24.139 //
dhaniṣṭhā śatabhiṣā caiva dve ca purvottarāpare /
ravatī aśvinī caiva bharaṇī bhavatī saptamī // Lal_24.140 //
ityete sapta nakṣatrā lokapālā yaśasvinaḥ /
ādiṣṭā uttare bhāge te vo rakṣantu sarvadā // Lal_24.141 //
teṣāṃ cādhipatī rājā kubero naravāhanaḥ /
sarvayakṣāṇāmadhipatirmāṇibhadreṇa saha rakṣatu // Lal_24.142 //
putrā pi tasya bahava ekanāmā vicakṣaṇāḥ /
aśītirdaśa caikaśca indranāmā mahābalāḥ /
te pi va adhipālentu ārogyena śivena ca // Lal_24.143 //
uttare 'smin diśo bhāge aṣṭau devakumārikāḥ /
ilādevī surādevī pṛthvī padmāvatī tathā // Lal_24.144 //
upasthitā mahārājā āśā śraddhā hirī śirī /
tā pi va adhipālentu ārogyena śivena ca // Lal_24.145 //
uttare 'smin diśo bhāge parvato gandhamādanaḥ /
āvāso yakṣabhūtānāṃ citrakūṭaḥ sudarśanaḥ /
te 'pi va adhipālentu ārogyena śivena ca // Lal_24.146 //
kṣemāśca vo diśaḥ santu mā ca vaḥ pāpamāgamat /
labdhārthāśca nivartadhvaṃ sarvadevebhi rakṣitāḥ // Lal_24.147 //
186：
187：
31)“If for some reason You should travel to the north, May the constellations in that direction Protect you!
32)“There are seven: Dhaniṣṭhā, Śatabhiṣā, The pair of Pūrva Aparā and Uttara Aparā, Revatī and Aśvinī and Bharaṇī.
33)“Those seven constellations, Renowned worldly protectors, Reside in the north. May they always protect you!
34)“Their lord and king Is Kubera, borne by men. May this lord of all yakṣas, Together with Maṇibhadra, protect you!
35)“May his many sons, wise and mighty, All ninety-one of whom are called Śakra, [391] Especially protect you With health and well-being!
36)“In a section of the north, There are eight divine maidens: Ilādevī and Surādevī, Pṛthvī and Padmāvatī,
37)“Mahārājā, Āśā, Śraddhā, and modest Śirī. May they especially protect you With health and well-being!
38)“In a section of the north is Mount Gandhamādana. [F.187.a] It is the abode of all yakṣas and bhūtas, Has many peaks, and is pleasant to behold. May it too protect you with health and well-being!
39)“May the quarters be safe for you! May you not incur evil! May all deities protect you, And may you return wealthy!
27.
aṣṭāviṃśati nakṣatrā sapta sapta caturdiśam /
dvātriṃśaddevakanyāśca aṣṭāvaṣṭau caturdiśam // Lal_24.148 //
aṣṭau śramaṇā (cāṣṭau) brāhmaṇā(aṣṭau) janapadeṣu naigamāḥ /
aṣṭau devāḥ saindrakāste vo rakṣantu sarvataḥ // Lal_24.149 //
(Vaidya 285) svasti vo gacchatāṃ bhotu svasti bhotu nivartatām /
svasti paśyata vai jñātiṃ svasti paśyantu jñātayaḥ // Lal_24.150 //
sendrā yakṣā mahārājā arhantamanukampitāḥ /
sarvatra svasti gacchadhvaṃ prāpsyadhvamamṛtaṃ śivam // Lal_24.151 //
saṃrakṣitā brāhmaṇa vāsavena vimukticittaiśca anāśravaiśca /
nāgaiśca yakṣaiśca sadānukampitāḥ pāletha āyuḥ śaradāṃ śataṃ samam // Lal_24.152 //
pradakṣiṇāṃ dakṣiṇalokanāthaḥ teṣāṃ diśaiṣa 'pratimo vināyakaḥ /
anena yūyaṃ kuśalena karmaṇā madhusaṃbhavā nāma jinā bhaviṣyatha // Lal_24.153 //
prathamādidaṃ lokavināyakasya asaṅgato vyākaraṇaṃ jinasya /
paścādanantā bahubodhisattvā ye vyākṛtā bodhayi no vivartyāḥ // Lal_24.154 //
śrutvā imaṃ vyākaraṇaṃ jinasya udagracittā paramāya prītyā /
tau bhrātarau sārdhaṃ sahāyakaistaiḥ buddhaṃ ca dharmaṃ śaraṇa prapannāḥ // Lal_24.155 //
iti //
// iti śrīlalitavistare trapuṣabhallikaparivarto nāma caturviṃśatitamo 'dhyāyaḥ //
186：聞呪願已，皆發無上正真道意。佛食畢竟擲鉢虛空，有天子名善梵，即接取之無罣礙鉢，齎上梵天，億千梵天皆共供養右繞奉事。於是世尊無等倫德歎其功勳，以是德本於將來世，諸賈客等當得作佛，名曰蜜成如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。於時導師授無限決，然後化於無數菩薩，受其決者在於佛道而不退轉。聞佛授決欣然踊躍，時諸兄弟叉手自歸，共持身命奉上如來。
187：以此施食之功德，當來得成無上道，名為末度三皤佛。 商人蒙記心歡喜。佛告諸比丘：如來最初為二商主及諸商人，而授記莂，時諸商人聞受記已得未曾有，皆悉合掌作如是言：我從今者歸依如來。
40)“The twenty-eight constellations, Seven dwelling in each of the four directions, The thirty-two divine maidens, Eight dwelling in each of the four directions,
41)“The eight renunciates, the eight priests, 301302 The eight towns throughout the lands, And the eight gods, together with their Śakras, May they all protect you!
42)“May you have good fortune going! May you have good fortune returning! May you have the good fortune of beholding your kinfolk! May you have the good fortune of being beheld by your kinfolk!
43)“Lovingly cared for by numerous yakṣas with their Śakras And by the worthy ones, May you travel happily everywhere And obtain the auspicious nectar.
44)“Always lovingly protected by Brahmā and Vāsava, And by those free of outflows whose minds are liberated, And also by the nāgas and yakṣas, May your lives be preserved for one hundred autumns!”
46)The Peerless Guide, Lord of the World, Then lauded their offerings as fortuitous, saying,
“Through this virtuous deed, You will become victorious ones known as Madhusaṁbhava!”
47)This was the first prophecy made [392] By the Victorious One, the Guide of the World. The infinitely many bodhisattvas that were prophesied later Cannot possibly turn back from awakening.
48)When they heard the Victorious One’s prophecy, The two brothers were elated and supremely pleased. Together with their companions, They went for refuge in the Buddha and the Dharma. This concludes the twenty-fourth chapter on Trapuṣa and Bhallika.
大梵天王勸請品第二十五
1.
(Vaidya 286) adhyeṣaṇāparivartaḥ pañcaviṃśaḥ /
iti hi bhikṣavastathāgatasya tārāyaṇamūle viharataḥ prathamābhisaṃbuddhasyaikasya rahogatasya pratisaṃlīnasya lokānuvartanāṃ pratyetadabhavat - gambhīro batāyaṃ mayā dharmo 'dhigato 'bhisaṃbuddhaḥ śāntaḥ praśānta upaśāntaḥ praṇīto durdṛśo duranubodho 'tarko 'vitarkāvacaraḥ / alamāryaḥ paṇḍitavijñavedanīyo yaduta sarvopadhiniḥsargo 'vedito 'niveditaḥ sarvaveditanirodhaḥ paramārtho 'nālayaḥ / śītībhāvo 'nādāno 'nupādāno 'vijñapto 'vijñāpanīyo 'saṃskṛtaḥ ṣaḍviṣayasamatikrāntaḥ / akalpo 'vikalpo 'nabhilāpyaḥ / aruto 'ghoṣo 'nudāhāraḥ / anidarśano 'pratighaḥ sarvālambanasamatikāntaḥ śamathadharmopacchedaḥ / śūnyatānupalambhaḥ / tṛṣṇākṣayo virāgo nirodho nirvāṇam / ahaṃ cedimaṃ parebhyo dharmaṃ deśayeyam, te cennājānīyuḥ, sa me syātklamatho mithyāvyāyāmo 'kṣaṇadharmadeśanatā ca / yannvahamalpotsukastūṣṇībhāvena vihareyam /
186：佛告比丘：如來具足成正覺已，便以神足移坐石室；自念本願，欲度眾生，思惟生死本從十二因緣，緣從法起便有生死，法滅者生死乃盡，以自作是故自得是，若不作是是便休息。一切眾生意為精神，精神窈冥恍惚無形，自起識想隨行受身；身無常主，神無常形，神心變化燥濁難清，自生自滅未曾休息；一念去一念來，如流草木，若水中泡，一這滅尋一復興；至于三界欲色無色，九神所止皆係於識，不得免苦，昧昧暗冥然不自覺，故謂之癡，莫知要道。夫道至妙虛寂無念，不可以凡世間意知；世間道術九十六種，各信所事孰知其惑，皆樂生求安貪欲嗜味，好於聲色故不能樂佛道。佛道清淨無所有，計身萬物不可得常有，設當為說天地無常，世間皆苦身非我所，空無所有誰能信者？意欲默然，不為世間說法，便入定意。
187：大梵天王勸請品第二十五
佛告諸比丘：如來初成正覺，住多演林中獨坐一處，入深禪定觀察世間，作是思惟：我證甚深微妙之法，最極寂靜難見難悟，非分別思量之所能解，惟有諸佛乃能知之。所謂超過五蘊入第一義，無處無行體性清淨，不取不捨不可了知，非所顯示，無為無作，遠離六境，非心所計，非言能說不可聽聞，非可觀見，無所罣礙，離諸攀緣至究竟處，空無所得寂靜涅槃。若以此法為人演說，彼等皆悉不能了知，唐捐其功無所利益，是故我應默然而住。
Chapter 25 — Exhortation Monks, while the Thus-Gone One was seated at the trunk of the Bodhi tree, in the privacy of solitude after he had first attained perfect and complete awakening, he had the following thought about those who act in accordance with the world: [F.187.b] “Alas! This truth that I realized and awakened to is profound, peaceful, tranquil, calm, complete, hard to see, hard to comprehend, and impossible to conceptualize since it is inaccessible to the intellect. Only wise noble ones and adepts can understand it. It is the complete and definitive apprehension of the abandonment of all aggregates, the end of all sensations, the absolute truth, and freedom from a foundation.
It is a state of complete peace, free of clinging, free of grasping, unobserved, undemonstrable, uncompounded, beyond the six sense spheres, inconceivable, unimaginable, and ineffable. It is indescribable, inexpressible, and incapable of being illustrated. It is unobstructed, beyond all references, a state of interruption through the path of tranquility, and imperceptible like emptiness. It is the exhaustion of craving and it is cessation free of desire. It is nirvāṇa. If I were to teach this truth to others, they would not understand it. Teaching the truth would tire me out and be wrongly contested, and it would be futile. Thus I will remain silent and keep this truth in my heart.”
2.
tasyāṃ ca velāyāmimāṃ gāthāmabhāṣata -
gambhīra śānto virajaḥ prabhāsvaraḥ prāpto mi dharmo hyamṛto 'saṃskṛtaḥ /
deśeya cāhaṃ na parasya jāne yannūna tūṣṇī pavane vaseyam // Lal_25.1 //
apagatagirivākpatho hyalipto yatha gaganaṃ tathā svabhāvadharmam /
cittamana vicāravipramuktaṃ paramasuāścariyaṃ paro vijāne // Lal_25.2 //
na ca punarayu śakya akṣarebhiḥ praviśatu anarthayogavipraveśaḥ /
purimajinakṛtādhikārasattvāḥ te imu śruṇitva hi dharmu śraddadhanti // Lal_25.3 //
na ca punariha kaścidasti dharmaḥ so pi na vidyate yasya nāstibhāvāḥ /
hetukriyaparaṃparā ya jāne tasya na bhotiha astināstibhāvāḥ // Lal_25.4 //
(Vaidya 287) kalpaśatasahasra aprameyā ahu caritaḥ purime jinasakāśe /
na ca maya pratilabdha eṣa kṣāntī yatra na ātma na sattva naiva jīvaḥ // Lal_25.5 //
yada maya pratilabdha eṣa kṣāntī mriyati na ceha na kaści jāyate vā /
prakṛti imi nirātma sarvadharmāḥ tada māṃ vyākari buddha dīpanāmā // Lal_25.6 //
karuṇa mama ananta sarvaloke paratu na cārthanatāmahaṃ pratīkṣe /
yada puna janatā prasanna brahme tena adhīṣṭu pravartayiṣya cakram // Lal_25.7 //
eva ca ayu dharma grāhyu me syāt saci mama brahma krame nipatya yācet /
pravadahi virajā praṇītu dharmaṃ santi vijānaka sattva svākarāśca // Lal_25.8 //
186：
187：爾時世尊而說偈言：
1)我得甘露無為法，甚深寂靜離塵垢，一切眾生無能了，是故靜處默然住。    
2)此法遠離於言說，猶如虛空無所染，思惟心意皆不行，若人能知甚希有。    
3)此法性離於文字，孰能悟入其義理？於多劫中供養佛，方能得聞生信解。    
4)不可說有說非有，非有非無亦復然。我昔無量劫修行，未得究竟無生忍，
5)我於今者得究竟，常觀諸法無生滅，一切諸法本性空。然燈如來授我記，
6)汝於來世成正覺，作佛名號釋迦文。雖於彼時已證法，今我所得方究竟。    
7)見諸眾生處生死，不知是法及非法，世間眾生有可度，故起大悲而度之。
梵王若來勸請我，或當為轉微妙法。    
1)At that time he uttered these verses: [393] “Profound, peaceful, stainless, lucid, and unconditioned— Such is the nectar-like truth I have realized. Were I to teach it, no one would understand, So I will silently remain in the forest.
2)“I have discovered the supremely sublime and astonishing absolute, The ineffable state, untainted by language, Suchness, the sky-like nature of phenomena, Completely free of discursive, conceptual movement.
3)“This meaning cannot be understood through words; Rather it is comprehended through reaching their limit. Yet when sentient beings, whom previous victorious ones took under their care, Hear about this truth, they develop confidence in it.
4)“No Dharma at all exists here; That which has no existence cannot be found. For one who knows the chain of causation and action, There is neither existence nor nonexistence here. [F.188.a]
5)“For immeasurable hundreds of thousands of eons, I emulated the previous victorious ones, But I did not attain forbearance for the fact That there is no self, no sentient being, and no life force.
6)“When I attained this forbearance That nobody dies or is born here, That the nature of all these phenomena is to be without a self, Then Buddha Dīpaṃkara made a prophecy about me.
7)“With my infinite compassion for the whole world, I will not stand for just anyone to supplicate. These beings all have faith in Brahmā; Thus, when he supplicates, I will turn the wheel of Dharma.
8)“It would only be suitable to bring forth this Dharma of mine If Brahmā were to fall to my feet, Supplicating me to explain the stainless and sublime Dharma, And if there were intelligent beings of good disposition.”
3.
iti hi bhikṣavastathāgatastasmin samaye ūrṇākośātprabhāmutsṛjati sma yayā prabhayā trisāhasramahāsāhasro lokadhāturmahatā suvarṇavarṇāvabhāsena sphuṭo 'bhūt //
atha khalu daśatrisāhasramahāsāhasrādhipatiḥ śikhī mahābrahmā buddhānubhāvenaiva tathāgatasya cetasaiva cetaḥparivitarkamājñāsīt - alpotsukatāyai bhagavataścittamabhinataṃ na dharmadeśanāyāmiti / tasyaitadabhavat - yannvahamupasaṃkramya tathāgatamadhyeṣyeyaṃ dharmacakrapravartanatāyai //
atha khalu śikhī mahābrahmā tasyāṃ velāyāṃ tadanyān brahmakāyikān devaputrānāmantrayate sma - naśyati batāyaṃ mārṣā loko vinaśyati, yatra hi nāma tathāgato 'nuttarāṃ samyaksaṃbodhimabhisaṃbudhyālpotsukatāyai cittamabhināmayati na dharmadeśanāyām / yannu vayamupasaṃkramya tathāgatamarhantaṃ samyaksaṃbuddhamadhyeṣyemahi dharmacakrapravartanāya //
atha khalu bhikṣavaḥ śikhī mahābrahmā aṣṭaṣaṣṭyā brāhmaṇaśatasahasraiḥ parivṛtaḥ puraskṛto yena tathāgatastenopasaṃkrāmat / upasaṃkramya tathāgatasya pādau śirasābhivandya prāñjalistathāgatametadavocat naśyati batāyaṃ bhagavan lokaḥ, praṇaśyati batāyaṃ bhagavan lokaḥ, yatra hi nāma tathāgato 'nuttarāṃ samyaksaṃbodhimabhisaṃbudhyālpotsukatāyai cittamabhināmayati na dharmadeśanāyām / tatsādhu deśayatu (Vaidya 288) bhagavān dharmam, deśayatu sugato dharmam / santi sattvāḥ svākārāḥ suvijñāpakāḥ śaktā bhavyāḥ pratibalāḥ bhagavato bhāṣitasyārthamājñātum /
186：佛眉間光上照天帝，天帝知佛不欲說經，悲念三界皆為長衰，以不得知度世之道，死即當墮三惡道中，何時當脫？天下久遠乃有佛耳，佛難得見若靈瑞華，今我當為天下人請命，求哀於佛令說經法。
187：1)佛告諸比丘：如來說是偈已，眉間白毫放大光明，遍照三千大千世界。2)爾時娑婆世界主螺髻梵王以佛威神，即知如來默然之旨，作是思惟：我應往彼勸請如來轉于法輪。告諸梵眾作如是言：仁者！世間眾生善法損減惡法增長。何以故？如來得阿耨多羅三藐三菩提，默然而住不轉法輪，我等宜往勸請如來。3)是時梵王與六十八拘胝梵眾來詣佛所，頂禮佛足右遶三匝却住一面，而白佛言：世尊！世間眾生今當損減。何以故？如來為諸眾生求無上覺，今得成佛默然而住不轉法輪，以是之故眾生損減。善哉世尊！善哉善逝！願為眾生起哀愍心而轉法輪。世尊！多有眾生堪能悟入甚深之法，惟願世尊轉于法輪。
Monks, at that time the Thus-Gone One radiated light from the center of his forehead, which illuminated the entire trichiliocosm with its brilliance.
Then, by means of the Buddha’s power, Great Top-Knotted Brahmā, lord of the trichiliocosm, became aware of the Thus-Gone One’s notion. [394] Having understood that the Blessed One was set on keeping the Dharma to himself without teaching it, he thought, “I will most certainly approach and solicit the Thus-Gone One to turn the wheel of Dharma!”
So right then Great Top-Knotted Brahmā addressed the other divine sons of the Brahma realms: “Friends! Even though the Thus-Gone One has awakened to unsurpassable, perfect and complete buddhahood, he is set on keeping the Dharma to himself without teaching it. Alas! This world is doomed! Alas, O friends, this world is really doomed! Thus we must surely go and solicit the worthy one, the perfectly and completely awakened Thus-Gone One, to turn the wheel of Dharma.”
Monks, then the Great Top-Knotted Brahmā, surrounded and escorted by 6.8 million Brahmās, [F.188.b] went to the Thus-Gone One. When he arrived, he bowed his head to the feet of the Thus-Gone One, and with palms joined, said this to him:
“Thus-Gone One, even having awakened to unexcelled, perfect and complete awakening, you are bent on keeping the Dharma to yourself without teaching it. Alas, Blessed One! This world is doomed! Alas, Blessed One, this world is really doomed! There are clever sentient beings of good disposition with the potential, fortune, and ability to comprehend the meaning of what the Blessed One says. Such being the case, O Blessed One, please eloquently teach the Dharma! Please, O Bliss-Gone One, teach the Dharma!”
4.
 tasyāṃ ca velāyāmimāṃ gāthāmabhāṣata -
samudāniya jñānamahāgramaṇḍalaṃ visṛjya raśmīn daśadikṣu caiva /
tadañja jñānāṃśu nṛpadmabodhakā upekṣakastiṣṭhasi vādibhāskaraḥ // Lal_25.9 //
nimantrayitvāryadhanena sattvāṃ āśvāsayitvā bahuprāṇakoṭyaḥ /
na yuktametattava lokabandho yaṃ tūṣṇibhāvena upekṣase jagat // Lal_25.10 //
parāhanasvottamadharmadundubhiṃ saddharmaśaṅkhaṃ ca prapūrayāśu /
ucchrepayasva mahadharmayūpaṃ prajvālayasva mahadharmadīpam // Lal_25.11 //
pravarṣa vai dharmajalaṃ pradhānaṃ pratārayemāṃ bhavasāgarasthāṃ /
pramocayemāṃ mahavyādhikliṣṭāṃ kleśāgnitapte praśamaṃ kuruṣva // Lal_25.12 //
nidarśaya tvaṃ khalu śāntimārgaṃ kṣemaṃ śivaṃ nirjaratāmaśokam /
nirvāṇamārgāgamanādanāthe vipathasthite nātha kṛpāṃ kuruṣva // Lal_25.13 //
vimokṣadvārāṇi apāvṛṇiṣva pracakṣva taṃ dharmanayaṃ hyakopyam /
jātyandhabhūtasya janasya nātha tvamuttamaṃ śodhaya dharmacakṣuḥ // Lal_25.14 //
na brahmaloke na ca devaloke na yakṣagandharvamanuṣyaloke /
lokasya yo jātijarāpanetā nānyo 'sti tvatto hi manuṣyacandraḥ // Lal_25.15 //
(Vaidya 289) adhyeṣako 'haṃ tava dharmarāja adhyācarākṛtvana sarvadevān /
anena puṇyena ahaṃ pi kṣipraṃ pravartayeyaṃ varadharmacakram // Lal_25.16 //
186：即將般遮識下到石室。
佛這定意，教般遮識鼓琴，歌佛本願之德，以歎頌曰：
1)聽我歌十力，棄蓋寂定禪；光徹照七天，德香喻栴檀。
2)上帝神妙來，歎仰欲見尊；梵釋齎敬意，稽首欲受聞。
3)佛所本行願，精進百劫懃；四等大布施，十方受弘恩。
4)持戒淨無垢，慈軟護眾生；勇慧入禪智，大悲敷度經。
5)苦行積無數，功勳成於今；戒忍定慧力，動地魔以降。
6)德普蓋天地，神智過靈皇；相好特無比，八聲震十方。
7)志高於須彌，清妙莫能倫；永離婬怒癡，無復老死患。
8)惟哀從定覺，愍傷諸天人；為施法藏寶，敷慧甘露珍。
9)令從憂畏解，危厄得以安；迷惑見正道，邪疑覩真言。
10)一切皆願樂，欲聽受無厭；當開不死法，垂化於無窮。
187：爾時大梵天王以偈讚曰：
1)如來勝智，最極圓滿，
放大光明，普照世界。    
2)當以慧日，開於人花，
何故棄之，默然而止？    
3)佛以法財，施諸眾生，
於百千劫，已曾攝受，
4)世間親者，寧捨眾生？
惟願世尊，吹大法螺，
5)擊大法鼓，然大法燈，
雨大法雨，建大法幢。
6)將諸眾生，超生死海，
煩惱重病，為療除之，
7)煩惱猛火，令其止息，
示無憂惱，涅槃之路。
8)說真實法，開解脫門，
令諸生盲，得淨法眼，
9)斷除生老，病死之患。
非天非人，亦非帝釋，
10)而能斷除，生死煩惱。
我及天眾，勸請如來，
11)轉于法輪。以此勸請，
所生功德，同於世尊，
轉于法輪，度脫眾生。
Then Brahmā spoke these verses:
1)“Having accomplished the orb of supreme great wisdom, Radiating light rays throughout the ten directions, Your wisdom rays could bring lotus-like people to bloom. So then why today, Sun of Speech, do you remain indifferent?
2)“Coaxing sentient beings with the wealth of the noble ones, You could soothe many tens of millions of creatures. It is not suitable, O Friend of the World, That you silently remain indifferent to the world!
3)“May you beat the kettledrum of the sublime Dharma! May you blow the conch shell of the genuine Dharma! May you erect the great sacrificial post of the Dharma! May you light the great lamp of the Dharma! [395]
4)“May you rain down the waters of Dharma, most sublime! May you ferry across all those wallowing in the ocean of existence! May you liberate all those afflicted with severe illness! May you quell those tormented by the fires of afflictions!
5)“May you teach the path to peace— Joyous, auspicious, imperishable, and without sorrow. Have compassion, O Protector, for those on the wrong path; They are helpless, since they are not traveling on the path to nirvāṇa! [F.189.a]
6)“May you open the gates to liberation! May you explain the inalienable way of Dharma! May you, O Lord, cleanse the sublime eye of Dharma For beings who are blind from birth!
7)“There is no one but you, O Protector, Moon among Men, In the world of Brahmā, in the world of gods, Or in the worlds of yakṣas, gandharvas, or humans Who will remove birth and death from the worlds!
8)“Recruiting all the gods, O King of Dharma, I beseech you! Through this merit, may I also swiftly Turn the wheel of Dharma, most sublime!”  
5.
adhivāsayati sma bhikṣavastathāgataḥ śikhino brahmaṇastūṣṇībhāvena sadevamānuṣāsurasya lokasyānugrahārthamanukampāmupādāya //
atha khalu śikhī mahābrahmā tathāgatasya tūṣṇībhāvenādhivāsanāṃ viditvā divyaiścandanacūrṇairagurucūrṇaiśca tathāgatamabhyavakīrya prītiprāmodyajātastatraivāntaradhāt //
atha khalu bhikṣavastathāgatasya dharmālokasyādarotpādanārthaṃ śikhinaśca mahābrahmaṇaḥ punaḥ punastathāgatādhyeṣaṇayā kuśalamūlavivṛddhyarthaṃ dharmasya cātigambhīrodāratāmupādāya punarapyekasya rahogatasya pratisaṃlīnasyāyamevaṃrūpaṃ cetovitarko 'bhūt - gambhīraḥ khalvayaṃ mayā dharmo 'bhisaṃbuddhaḥ sūkṣmo nipuṇo duranubodhaḥ atarko 'tarkāvacaraḥ paṇḍitavijñavedanīyaḥ sarvalokavipratyanīko durdṛśaḥ sarvopadhiniḥsargaḥ sarvasaṃskāropaśamaḥ sarvatamopacchedaḥ śūnyatānupalambhastṛṣṇākṣayo virāgo nirodho nirvāṇam / ahaṃ cedidaṃ dharmaṃ deśayeyam, pare ca me na vibhāvayeyuḥ, sā me paramā viheṭhā bhavet / yannvahamalpotsukavihāreṇaiva vihareyam //
186：於是世尊隨世習俗，心自念言：是法甚深所入無限，成最正覺，寂然微妙難逮難知，非心所思非言所暢，非是凡聖所能逮及；一切訓誨不可得習，存其本原至滅度矣。一切所遇最無所著，乃至清涼無生無極；不得處所悉無所有，越度六界；無想不願無獲無言，無有音響，無有教訓，無有無集，寂滅諸行，至於無斷無為之業。吾設為說斯義本末，萬物無常有身皆苦，身非為身，空無所有；眾人不解唐苦疲勞，所有親戚家屬悉非人所，正言似反誰肯信者？不如默然耶！
187：1)佛告諸比丘：爾時世尊默然而住，大梵天王與諸天眾俱，以天栴檀香末及沈水香末供養佛已，忽然不現。2)佛告諸比丘：爾時如來為令世間尊重法故，為令甚深妙法得開顯故，入深禪定觀察世間，作是念言：我證甚深微妙之法，最極寂靜難見難悟，非分別思量之所能解，惟有諸佛乃能知之。所謂超過五蘊入第一義，無處無行體性清淨，不取不捨不可了知，非所顯示，無為無作，遠離六境，非心所計，非言能說不可聽聞，非可觀見，無所罣礙，離諸攀緣至究竟處，空無所得寂靜涅槃。若以此法為人演說，彼等皆悉不能了知，唐捐其功無所利益，是故我應默然而住。
Monks, in order to show kindness to the world of gods, humans, and nonhumans, the Thus-Gone One looked upon this world with compassion and silently acquiesced to Great Top-Knotted Brahmā. Sure enough, once Great Top-Knotted Brahmā understood that this Thus-Gone One had silently acquiesced, he anointed the Thus-Gone One with divine sandalwood powder and divine aloe-wood powder, became joyful and ecstatic, and then vanished that very instant.
Monks, in order to engender respect for the Dharma in the world, in order to increase the root of virtue by having Great Top-Knotted Brahmā repeatedly request the Dharma, and because the Dharma is exceedingly profound, the Thus-Gone One once again went into the privacy of solitude and had the following thought: “This truth to which I awakened is profound, subtle, luminous, hard to comprehend, inconceivable, and beyond the intellect. Understood only by the clever and the wise, it is out of step with all worldly people and difficult to see. It is the abandonment of all aggregates, the cessation of all formations, a state of interruption through the path of tranquility, and imperceptible like emptiness. It is the exhaustion of craving, and [396] it is cessation free of desire. It is nirvāṇa. [F.189.b] If I were to teach this truth, and if others did not comprehend it, this would be harmful to me. Thus I will most certainly continue to keep it to myself.”
6.
atha khalu bhikṣavaḥ śikhī mahābrahmā buddhānubhāvena punarapi tathāgatasyetadamevaṃrūpeṇa cetaḥ - parivitarkamājñāya yena śakro devānāmindrastenopasaṃkrāmat / upasaṃkramya śakraṃ devānāmindrametadavocat - yatkhalu kauśika jānīyāstathāgatasyārhataḥ samyaksaṃbuddhasyālpotsukatāyai cittaṃ nataṃ na dharmadeśanāyām / nakṣyate batāyaṃ kauśika lokaḥ, vinakṣyate batāyaṃ kauśika lokaḥ, mahāvidyāndhakārakṣipto batāyaṃ kauśika loko bhaviṣyati, yatra hi nāma tathāgatasyārhataḥ samyaksaṃbuddhasyālpotsukatāyai cittaṃ nataṃ na dharmasaṃprakāśanāyām / kasmādvayaṃ na gacchāmastathāgatamarhantaṃ samyaksaṃbuddhaṃ dharmacakrapravartanāyādhyeṣitum? tatkasmāt? na hyanadhyeṣitāstathāgatā dharmacakraṃ pravartayanti / sādhu mārṣeti śakro brahmā bhaumāśca devā antarīkṣāścāturmahārājakāyikāstrāyatriṃśā yāmāstuṣitā nirmāṇaratayaḥ paranirmitavaśavartino brahmakāyikā ābhāsvarā bṛhatphalā śubhakṛtsnā saṃbahulāni ca śuddhāvāsakāyika devaputraśatasahasrāṇyatikrāntavarṇā atikrāntāyāṃ rātrau kevalaṃ tārāyaṇamūlaṃ divyena varṇena divyenāvabhāsenāvabhāsya yena tathāgatastenopasaṃkrāman / upasaṃkramya tathāgatasya pādau śirasābhivandya pradakṣiṇīkṛtya caikānte tasthuḥ //
186：



187：1)爾時大梵天王以佛威神，復知如來默然之旨，往詣釋提桓因所，而語之言：憍尸迦！汝今應知，世間眾生處在生死黑暗稠林，善法損減惡法增長。何以故？如來棄之不轉法輪。憍尸迦！我等當共往詣佛所勸請如來。何以故？諸佛如來若不勸請皆悉默然，是故今者我與汝等，往詣佛所勸請如來轉于法輪，為令世間敬重法故。2)爾時大梵天王及釋提桓因、四天王天、三十三天、夜摩天、兜率陀天、樂變化天、他化自在天、梵眾天、梵輔天、光音天、廣果天、遍淨天、淨居天，乃至阿迦尼吒天，光明照耀，於夜分中至多演林頂禮佛已，右遶三匝却住一面。
Monks, by the power of the Buddha, Great Top-Knotted Brahmā once again became aware of this thought of the Thus-Gone One, and he went to see Śakra, lord of the gods. When he arrived, he told Śakra, lord of the gods: “Understand, Kauśika, that the venerable, perfectly and completely awakened Thus-Gone One is bent on not teaching the Dharma and thus keeping it to himself! And since the worthy one, the perfectly and completely awakened Thus-Gone One, is bent on not teaching the Dharma and thus keeping it to himself, alas, O Kauśika, this world is doomed! Alas, O Kauśika, this world is really doomed! Alas, this world will be plunged into the great darkness of ignorance! Why don’t we then go and request that the worthy one, the perfectly and completely awakened Thus-Gone One, turn the wheel of Dharma? Because the thus-gone ones do not turn the wheel of Dharma without being requested!” “Very well, my friend!” responded Śakra.
And so when the night had passed, Śakra, Brahmā, the earth gods, the divine sons of the atmosphere, and the divine sons of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, the Heaven of Making Use of Others’ Emanations, the Brahma Realm, the Luminous Heaven, the Heaven of Great Fruition, the Heaven of Perfected Virtue, and the pure realms—many hundreds of thousands of divinities of beautiful appearances—illuminated the area surrounding the fig tree with their divine beauty and their divine luminosity, and approached the Thus-Gone One. They bowed their heads to the feet of the Thus-Gone One, circumambulated him, and stood to one side. [F.190.a]
7.
atha khalu śakro devānāmindro yena tathāgatastenāñjaliṃ praṇamya tathāgataṃ gāthayābhituṣṭāva -
uttiṣṭha vijitasaṃgrāma prajñākārā timisrā vivara loke /
cittaṃ hi te vimuktaṃ śaśiriva pūrṇo grahavimuktaḥ // Lal_25.17 //
(Vaidya 290)evamukte tathāgatastūṣṇīmevāsthāt //
atha khalu śikhī mahābrahmā śakraṃ devānāmindrametadavocat - naiva kauśika tathāgatā arhantaḥ samyaksaṃbuddhā adhyeṣyante dharmacakrapravartanatāyai yathā tvamadhyeṣase //
atha khalu śikhī mahābrahmā ekāṃsamuttarāsaṅgaṃ kṛtvā dakṣiṇajānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena tathāgatastenāñjaliṃ praṇamya tathāgataṃ gāthayādhyabhāṣata -
uttiṣṭha vijitasaṃgrāma prajñākārā timisrā vivara loke /
deśaya tvaṃ mune dharmaṃ ājñātāro bhaviṣyanti // Lal_25.18 //
186：
187：1)爾時釋提桓因合掌向佛即以偈頌，而請如來轉于法輪：
世尊降伏諸魔怨，其心清淨如滿月，願為眾生從定起，以智慧光照世間。
2)釋提桓因說是偈已，如來爾時猶故默然。螺髻梵王語釋提桓因言：憍尸迦！不應如是而為勸請。於是大梵天王即從座起，偏袒右肩右膝著地合掌向佛，以偈請曰：
如來今已降魔怨，智慧光明照一切，世間根熟有堪度，惟願世尊從定起。    
Then Śakra, lord of the gods, bowed down with palms joined in the direction of the Thus-Gone One and praised him in verse: [397]
“Your mind is completely liberated, Like a full moon free of eclipse. May you rise, O Victor in Battle! May you shine the light of insight in this dark world!”
When he said that, the Thus-Gone One remained silent. Then Great Top-Knotted Brahma spoke to Śakra, lord of the gods: “O Kauśika, venerable, perfectly and completely awakened thus-gone ones are not requested to turn the wheel of Dharma the way you requested it.”
So Great Top-Knotted Brahma draped his robe on one shoulder, knelt on his right knee, and bowing down to the Thus-Gone One with palms joined, spoke this verse to him: “May you rise, O Victor in Battle! May you shine the light of insight in this dark world! The beings will become knowledgeable. O Sage, may you teach the Dharma!”
8.
evamukte bhikṣavastathāgataḥ śikhinaṃ mahābrahmāṇametadavocat - gambhīraḥ khalvayaṃ mahābrahman mayā dharmo 'bhisaṃbuddhaḥ sūkṣmo nipuṇaḥ peyālaṃ yāvatsā me syātparamā viheṭhā / api ca me brahmannime gāthe 'bhīkṣṇaṃ pratibhāsaḥ -
pratisrotagāmi mārgo gambhīro durdṛśo mama /
na taṃ drakṣyanti rāgāndhā alaṃ tasmātprakāśitum // Lal_25.19 //
anusrotaṃ pravāhyante kāmeṣu patitā prajāḥ /
kṛcchreṇa me 'yaṃ saṃprāptaṃ alaṃ tasmātprakāśitum // Lal_25.20 //
atha khalu bhikṣavaḥ śikhī mahābrahmā śakraśca devānāmindrastathāgataṃ tūṣṇībhūtaṃ viditvā sārdhaṃ tairdevaputrairduḥkhitā durmanāstatraivāntaradhāyiṣuḥ //
186：於時世尊。即說偈言：
1)深奧恬怕，曜明無垢；吾已逮是，甘露無為。
2)我今說之，眾人不解；如吾今日，不如默然。
3)除去言辭，無思無得；如是自然，猶如虛空。
4)心思法意，神識以脫；無念第一，能知他人。
5)此不可以，文字說之；以入道義，不入專精。
6)過去諸佛，皆為眾生，其斯知識，從其因緣，
7)計於此業，悉無有法；彼亦無有，若有若無，
8)皆從因緣，而興生老。彼亦不念，若有若無，
9)億百千劫，不可稱限。吾前世時，自從諸佛，
10)未曾逮獲，如是法忍；無我無人，亦無壽命。
11)假使以逮，得是法忍；亦無有生，眾生無命。
12)是謂本淨，無吾我法；時定光佛，授我此慧。
13)吾時愍哀，無限眾生；不令眾生，來相勸請。
14)今眾生故，感動梵天；使彼勸我，乃轉法輪。
15)今我如是，清淨正法；梵天來下，以相勸助。
16)轉於離垢，微妙正法；眾生因覺，乃解神識。
187：爾時世尊告梵天言：我證甚深微妙之法，最極寂靜難見難悟，非分別思惟之所能解，惟有諸佛乃能知之。所謂超過五蘊入第一義，無處無行體性清淨，不取不捨不可了知，非所顯示，無為無作，遠離六境，非心所計，非言能說不可聽聞，非可觀見，無所罣礙，離諸攀緣至究竟處，空無所得寂靜涅槃。若以此法為人演說，彼等皆悉不能了知。然我常思念是二偈頌：
我證逆流道，甚深難可見，
盲者莫能覩，故默而不說。
世間諸眾生，著彼五塵境，
不能解我法，是故今默然。
爾時梵王帝釋及諸天眾聞如是偈，心大憂惱，即於是處忽然不現。。
Monks, when he said that, the Thus-Gone One repeated to Great Top-Knotted Brahmā: “O great Brahmā, this truth to which I awakened is profound, subtle, luminous, hard to comprehend, inconceivable, and beyond the intellect. Understood only by the clever and the wise, it is out of step with all worldly people and difficult to see. It is the abandonment of all aggregates, the cessation of all formations, a state of interruption through the path of tranquility, and imperceptible like emptiness. It is the exhaustion of craving, and it is cessation free of desire. It is nirvāṇa. If I were to teach this truth, and if others did not comprehend it, this would be harmful to me. And these verses, O Brahmā, are my reply to you, time and again:
“My path, going against the stream, is profound. It is difficult to see, Since those blinded by desire do not see it. Therefore teaching it will not be of any help.
“Beings, bound to their desires, Are continuously swept away in the stream. I discovered this with great effort; Therefore teaching it will not be of any help!”
Monks, when Great Top-Knotted Brahmā and Śakra, lord of the gods, [F.190.b] understood that the Thus-Gone One would remain silent, these two great beings and their retinue of divine sons, saddened and dejected, disappeared then and there.
9.
trirapi ca tathāgatasyālpotsukatāyai cittaṃ namayati sma //
tena khalu punarbhikṣavaḥ samayena māgadhakānāṃ manuṣyāṇāmimānyevaṃrūpāṇi pāpakāni akuśalāni dṛṣṭigatānyutpannānyabhūvan / tadyathā / kecidevamāhuḥ - vātā na vāsyanti / kecidevamāhuḥ - agnirna jvaliṣyati / kecidāhuḥ - devo na varṣiṣyati / kecidāhuḥ - nadyo na vahyanti / kecidāhuḥ - śasyāni na prajāsyanti / kecidāhu - pakṣiṇa ākāśe na kramiṣyanti / kecidāhuḥ - gurviṇyo nārogyeṇa prasaviṣyanti //
atha khalu bhikṣavaḥ śikhī mahābrahmā tathāgatasyaivamevaṃrūpaṃ cittavitarkamājñāya māgadhakānāṃ ca manuṣyāṇāmimāni dṛṣṭigatāni viditvā atikrāntāyāṃ rātrāvabhisaṃkrāntena varṇena sarvāvantaṃ tārāyaṇamūlaṃ divyenāvabhāsenāvabhāsya yena tathāgatastenopasaṃkrāmat /
186：梵天勸助說法品第二十三
佛告比丘：於時如來演眉間相光明威神，又彼光明名照生，百萬梵王使發其心，斯光普遍三千大千佛國。時識乾梵王，承其聖旨如佛心念，世尊默然不肯說法。梵天心念：今我寧可往詣佛所，勸請如來轉正法輪。于時識乾梵王與六萬八千梵天眷屬圍遶，來詣佛所稽首足下，退住一面，前白佛言：唯然世尊！天地無祐今欲毀壞。所以者何？如來至真已逮無上正真道，為最正覺。寂然定意不肯說法，眾苦沈滯沒於三界，願轉法輪悉教眾生。
187：佛告諸比丘：復於一時大梵天王，觀摩伽陀國多諸外道等，於地水火風空橫生計度，封著邪見以為正道，而彼眾生有應度者，而知世尊于今猶固默然。
And so the Thus-Gone One had thrice made up his mind to remain disinterested. [398] Monks, at that time all sorts of negative, inauspicious opinions started to circulate among the people of Magadha. Some said that winds would no longer blow, and some that fires would no longer burn. Some said that rains would no longer fall, some that rivers would no longer flow, and some that crops would no longer grow. Some said that birds would no longer fly in the sky, and some that pregnant women would no longer give birth safely.  
Monks, the Great Top-Knotted Brahmā knew the nature of the Thus-Gone One’s thoughts, and he was aware of the opinions among the people of Magadha. So, at the close of night, he illuminated the entire area surrounding the fig tree with divine light beautiful in color, and he approached the Thus-Gone One.
10.
upasaṃkramya tathāgatasya pādau śirasābhivandyaikāṃsamuttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena tathāgatastenāñjaliṃ praṇamya tathāgataṃ gāthābhiradhyabhāṣata -
vādo babhūva samalairvicintito dharmo 'viśuddho magadheṣu pūrvam /
amṛtaṃ mune tadvivṛṇīṣva dvāraṃ śṛṇvanti dharmaṃ vimalena buddham // Lal_25.21 //
(Vaidya 291) kṛtasvakārtho 'si bhujiṣyatāṃ gato duḥkhābhisaṃskāramalāpakṛṣṭaḥ /
na hānivṛddhī kuśalasya te 'sti tvamagradharmeṣviha pāramiṃ gataḥ // Lal_25.22 //
na te mune sadṛśa ihāsti loke kuto 'dhikaḥ syādiha te maharṣe /
bhavānihāgrastribhave virocate giriryathā 'sāvasurālayasthaḥ // Lal_25.23 //
mahākṛpāṃ jānaya duḥkhite jane na tvādṛśā jātu bhavantyupekṣakāḥ /
bhavān viśāradyabalaiḥ samanvitaḥ tvameva śakto janatāṃ pratāritum // Lal_25.24 //
iyaṃ suśalyā sucirāturā prajā sadevakā saśramaṇā dvijākhilā /
āroginī bhotu nirāturajvarā na cāparaḥ śaraṇamihāsya vidyate // Lal_25.25 //
cirānubaddhāstava devamānuṣāḥ kalyāṇacittā amṛtārthinaśca /
dharmaṃ yamevādhigamiṣyate jino yathāvadanyūnamudāhariṣyati // Lal_25.26 //
tasmāddhiyā cāmisu vikrama tvāṃ vinayasva sattvāṃ ciranaṣṭamārgāṃ /
aviśrutārthā śamanāya kāṅkṣitāḥ sudurbalā bṛṃhaṇakāṅkṣiṇo vā // Lal_25.27 //
iyaṃ tṛṣārtā janatā mahāmune udīkṣate dharmajalaṃ tavāntike /
megho yathā saṃtṛṣitāṃ vasuṃdharāṃ kuru tarpaṇāṃ nāyaka dharmavṛṣṭyā // Lal_25.28 //
cirapraṇaṣṭā vicaranti mānavā bhave kudṛṣṭīgahane sakaṇṭake / (Vaidya 292)
akaṇṭakaṃ mārgamṛjuṃ pracakṣva taṃ yaṃ bhāvayitvā hyamṛtaṃ labheyam // Lal_25.29 //
andhāprapāte patitā hyanāyakā noddhartumanyairiha śakyamete /
mahāprapāte patitāṃ samuddhara chandaṃ samutpādya vṛṣo 'si buddhimān // Lal_25.30 //
na saṃgatiste 'sti sadā mune ciraṃ kadācidaudumbarapuṣpasaṃnibhāḥ /
jināḥ pṛthivyāṃ prabhavanti nāyakāḥ prāptākṣaṇo mocaya nātha sattvāṃ // Lal_25.31 //
abhūcca te pūrvabhaveṣviyaṃ matiḥ tīrṇaḥ svayaṃ tārayitā bhaveyam /
asaṃśayaṃ pāragato 'si sāṃprataṃ satyāṃ pratijñāṃ kuru satyavikramaḥ // Lal_25.32 //
dharmolkayā vidhama mune 'ndhakārā ucchrepaya tvaṃ hi tathāgatadhvajam /
ayaṃ sa kālaḥ pratilābhyudīraṇe mṛgādhipo vā nada dundubhisvaraḥ // Lal_25.33 //
186：於是頌曰：
1)願賢聖財，淨於眾生；誰當勸安，億載黎庶。
2)布施以慧，聽覺蓮華；班宣正觀，除眾逆賊。
3)隨時撾擊，無量法鼓；因其吹此，無極法珂。
4)當建立斯，高顯法幢；誰當興發，大法光曜？
5)必當興雲，降大法雨；願常流布，大聖眾坐。
6)當療治是，大痛處所；惟滅塵勞，眾火之熱。
7)為其示現，寂然之道；安豐無熱，無憂之業。
8)無為之道，導化趣真；常興愍哀，和眾諍訟。
9)必當開通，解脫之門；說至誠義，無恚恨本。
10)為盲冥者，開目視瞻；療治令淨，得上法眼。
11)非是天世，及梵天宮；非鬼揵沓，阿須倫民。
12)無能治滅，眾熱之病；惟有聖尊，人中日月。
13)是故吾今，勸請法王；今立造勝，一切諸天。
14)以是功德，自勸如來；唯當轉講，無上法輪。
時佛世尊默然可之。識乾梵天見佛默然，愍傷諸天、世間人民、阿須倫、龍、鬼神，欲使度脫。
187：復詣佛所頭面禮足，圍遶三匝右膝著地合掌恭敬，以偈請曰：
1)摩伽陀國，多諸異道，因邪見故，種種籌量。    
2)惟願牟尼，為開甘露，最清淨法，令其得聞。
3)佛所證法，清淨離垢，到于彼岸，無增無減。
4)於三界中，超然特尊，如須彌山，顯于大海。
5)當於眾生，起哀慜心，而救濟之，云何棄捨？
6)如來具足，一切功德，力無畏等，惟願拔濟。
7)苦惱眾生，世間人天，為煩惱病，之所逼迫，
8)請佛慈悲，而救濟之，惟有如來，為歸依處。
9)自昔天人，隨逐如來，此等純善，悉求解脫。
10)是若聞法，皆能領受，惟願如來，為其敷演。
11)故我今者，請大精進，開示妙法，令見正路。
12)譬如大雲，雨於一切，如來法雨，亦復如是。
13)潤洽一切，枯槁眾生，彼諸人等，邪見毒刺，
14)生死稠林，無始流轉，未蒙拔濟，盲無慧目。
15)將墮深坑。惟願導師，開於正道，施其甘露。
16)佛難值遇，如優曇花，惟願度脫，無依止者。
17)如來往昔，發弘誓願，自既度已，當度眾生。
18)幸以慧光，除諸冥暗，惟佛大慈，勿捨本願。
19)如師子吼，如天雷震，為眾生故，轉于法輪。
When he arrived, he bowed his head to the feet of the Thus-Gone One, draped his robe on one shoulder, knelt down on his right knee, and bending forward with palms joined, spoke in verse to the Thus-Gone One:
1)“Previously in Magadha, the Dharma was impure, Therefore impurely construed talk has emerged there. Thus, please, O Sage, open the gate of nectar! They are ready to listen to the stainless Buddhadharma!
2)“With your goal accomplished, you reached independence. Having removed the stain of the formation of suffering, Your virtue is without increase or decrease. Here in the best Dharma, you have reached perfection!
3)“O Sage, there is no one like you here in this world! O Great Sage, how could you be surpassed? Being the best, you shine here in the three worlds, O Lord, Like the mountain in the realm of the demigods! [F.191.a] [399]
4)“Please have mercy on suffering beings! It is never fitting for those like you to remain indifferent! You are endowed with fearlessness and power! Only you are able to deliver beings!
5)“May all these beings who endure pain for so long, Including gods, renunciates, and priests, Be healthy and free of fever! They have no other refuge here!
6)“Gods and humans have been following you for so long, Yearning for nectar with the virtuous thought, ‘May the Dharma be proclaimed, the Dharma which is no less than Exactly what the Victorious One understands!’
7)“Therefore we supplicate you, with your power so dynamic and benevolent, May you train sentient beings that have long since strayed from the path! They have longed to hear meanings unheard, Like the feeble long to be nourished.
8)“The people, suffering from thirst, O Great Sage, Are waiting in your presence for this water of Dharma. Like a cloud over parched earth, O Guide, satiate them with the rain of Dharma!
9)“Long lost, people roam throughout existence Thick with wrong views and full of thorns. Tell of the straight path, free of brambles, By which nectar is attained when meditating upon it!
10)“The blind, who without a guide have fallen into ravines, Cannot be led out by anyone else here. You, Clever Bull, give rise to ardor And rescue those who have fallen into steep ravines!
11)“An encounter with you, O Sage, is always so long in coming. Victorious guides appear on this earth only rarely, Like an uḍumbara flower. O Protector, please liberate sentient beings that have attained this opportunity!
12)“In your previous existences you had the thought: ‘Once I myself have crossed, I will ferry others across!’ Now that you have surely reached the other shore, Fulfill your solemn vow, you with the dynamic power of truth!
13)“O Sage, clear away the darkness with the lamp of Dharma! Raise high the banner of the Thus-Gone One! The time has come to utter melodious speech! I beg you to resound like a lion, O You of Drum-like Voice!”
11.
atha khalu bhikṣavastathāgataḥ sarvāvantaṃ lokaṃ buddhacakṣuṣā vyavalokayan sattvān paśyati sma hīnamadhyapraṇītānuccanīcamadhyamān svākārān suviśodhakān durākārān durviśodhakānuddhāṭitajñānavipañcijñān padaparamāṃstrīn sattvarāśīnekaṃ mithyatvaniyatamekaṃ samyaktvaniyatamekamaniyatam / tadyathāpi nāma bhikṣavaḥ puruṣaḥ puṣkariṇyāstīre sthitaḥ paśyati jalaruhāṇi kānicidudakāntargatāni kānicidudakasamāni kānicidudakābhyudgatāni, evameva bhikṣavastathāgataḥ sarvāvantaṃ lokaṃ buddhacakṣuṣā vyavalokayan paśyati sma sattvāṃstriṣu rāśiṣu vyavasthitān //
atha khalu bhikṣavastathāgatasyaitadabhavat - deśayeyaṃ cāhaṃ dharmaṃ na vā deśayeyam / sa eṣa mithyatvaniyato rāśirnaivāyaṃ dharmamājānīyāt / deśayeyaṃ cāhaṃ vā dharmaṃ na vā deśayeyam / yo 'yaṃ samyaktvaniyato rāśirājñāsyatyevaiṣa dharmam / (yatkhalu punarayamaniyato rāśirājñāsyatyevaiṣa dharmam / ) yatkhalu punarayamaniyato rāśiḥ, tasmai saceddharmaṃ deśayiṣyāmi, ājñāsyati / uta na deśayiṣyāmi, nājñāsyate //
atha khalu bhikṣavastathāgato 'niyatarāśivyavasthitān sattvānārabhya mahākaruṇāmavakrāmayati sma //
(Vaidya 293)atha khalu tathāgata ātmanaścemaṃ samyagjñānamadhikṛtya śikhinaśca mahābrahmaṇo 'dhyeṣaṇāṃ viditvā śikhinaṃ mahābrahmāṇaṃ gāthābhiradhyabhāṣata -
apāvṛtāsteṣāmamṛtasya dvārā brahman ti satataṃ ye śrotavantaḥ /
praviśanti śraddhā naviheṭhasaṃjñāḥ śṛṇvanti dharmaṃ magadheṣu sattvāḥ // Lal_25.34 //
186：
187：1)爾時世尊以佛眼觀見諸眾生上中下根，或邪定聚，或正定聚，或不定聚。2)比丘！譬如有人臨清淨池，見彼池中所有草木，或未出水，或與水齊，或已出水，如是三種分明見之，如來觀諸眾生上中下根亦復如是。3)如來爾時作是思惟：我若說法，若不說法，邪聚眾生畢竟不知。4)復更思惟：我若說法，若不說法，正聚眾生，皆能了知。5)復更思惟：我若說法，不定眾生亦能了知，我不說法即不了知。6)諸比丘！如來爾時觀不定聚眾生，起大悲心作如是言：我本欲為此等眾生轉于法輪故出於世。又為大梵天王請故，7)即以偈頌告梵王言：
我今為汝請，當雨於甘露，一切諸世間，天人龍神等，若有淨信者，聽受如是法。
Monks, then the Thus-Gone One looked throughout the entire world with his awakened eye and saw sentient beings that were base, [F.191.b] mediocre, and advanced; those that were high, low, and middling; those of good disposition and [400] easy to purify, those of bad disposition and difficult to purify; those that can understand through just a cursory statement, and those for whom the words are paramount and who rely on a detailed explanation for their understanding. He thus saw that sentient beings were grouped into three categories: one that was sure to be wrong, one that was sure to be correct, and one was undetermined. Monks, just as when a person standing on the bank of a lotus pond sees some lotuses submerged in the water, some lotuses at water level, and some lotuses above the water, this was how the ThusGone One saw sentient beings situated in three groups when he looked throughout the whole world with his awakened eye.
Monks, then the Thus-Gone One thought, “Whether I teach the Dharma or not, this group that is sure to be wrong will not understand the Dharma. And whether I teach the Dharma or not, this group that is sure to be correct will understand the Dharma.
Yet the group that is undetermined will understand the Dharma if I teach it, but will not understand the Dharma if I do not teach it.”
Monks, the Thus-Gone One then engendered great compassion, starting with the sentient beings situated in the undetermined group. Monks, from the perspective of his own perfect wisdom, the Thus-Gone One then understood the request made by Great Top-Knotted Brahmā and thus spoke to him with this verse: “O Brahmā, the gates of nectar are opened To those sentient beings of Magadha With ears and with devotion, Who constantly listen with attention and without doing harm.”
13.
atha khalu śikhī mahābrahmā tathāgatasyādhivāsanāṃ viditvā tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajātastathāgatasya pādau śirasā vanditvā tatraivāntaradhāt //
atha khalu bhikṣavo bhaumā devāstasyāṃ velāyāmantarīkṣebhyo devebhyo ghoṣamudīrayanti sma, śabdamanuśrāvayanti sma - adya mārṣā tathāgatenārhatā samyaksaṃbuddhena dharmacakrapravartanāyai pratiśrutam / tadbhaviṣyati bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca / parihāsyante bata bho mārṣā asurāḥ kāyāḥ / divyāḥ kāyāḥ paripūriṃ gabhiṣyanti / bahavaśca sattvā loke parinirvāsyanti / evamevāntarīkṣā devā bhaumebhyo devebhyaḥ pratiśratya cāturmahārājikānāṃ devānāṃ ghoṣamudīrayanti sma / cāturmahārājikāstrāyatriṃśānām, trāyatriṃśā yāmānām, yāmā tuṣitanirmāṇaratīnām, nirmāṇaratayaḥ paranirmitavaśavartinām, te 'pi brahmakāyikānāṃ devānāṃ ghoṣamudīrayanti sma, śabdamanuśrāvayanti sma - adya mārṣāstathāgatenārhatā samyaksaṃbuddhena dharmacakrapravartanāyai pratiśrutam / tadbhaviṣyati bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca / parihāsyante bata bho mārṣā asurāḥ kāyāḥ / divyāḥ kāyā vivardhiṣyante / bahavaśca sattvā loke parinirvāsyantīte //
iti hi bhikṣavastatkṣaṇaṃ tanmuhurtaṃ tallavaṃ yāvadbahmakāyikā devāstasmādbhaumādārabhya ekavāgekanirnāda ekanirghoṣo 'bhyudgato 'bhūt - adya mārṣāstathāgatenārhatā samyaksaṃbuddhena dharmacakrapravartanāyai pratiśrutamiti //
186：時梵天王見佛可之，以栴檀雜香而散佛上，忽不現。
187：1)爾時大梵天王聞是偈已，歡喜踊躍得未曾有，頂禮佛足遶無數匝，即於佛前忽然不現。2)諸比丘！爾時地神告虛空神，唱如是言：如來今受梵王勸請欲轉法輪，哀愍無量諸眾生故，利益無量諸眾生故，安樂無量諸眾生故，增長天人損減惡趣故，為諸眾生得涅槃故，當轉法輪。地神作是語已，於一念頃虛空神聞展轉傳至阿迦尼吒天。
Then, once Great Top-Knotted Brahmā understood that the Thus-Gone One had acquiesced, he rejoiced with satisfaction and glee. [F.192.a] Ecstatic and elated, he bowed with his head to the feet of the Thus-Gone One and vanished right there.
[401] Monks, on that occasion the earth gods then proclaimed and announced to the gods of the atmosphere: “Friends, today the venerable, perfectly and completely awakened Thus-Gone One has acquiesced to turn the wheel of Dharma. He will do this to benefit many beings, to bring happiness to many beings, to compassionately care for the world, for the welfare, betterment, and happiness of gods, humans, and the majority of beings. Listen, friends! The demigod realms will be reduced. The god realms will be filled. And many sentient beings in the world will reach complete nirvāṇa!”
Once the gods of the atmosphere heard this from the earth gods, they announced it to the gods in the Heaven of the Four Great Kings. The gods in the Heaven of the Four Great Kings told those in the Heaven of the Thirty-Three. The gods in the Heaven of the Thirty-Three told those in the Heaven Free from Strife. The gods in the Heaven Free from Strife told those in the Heaven of Joy and the Heaven of Delighting in Emanations. The gods in the Heaven of Joy and the Heaven of Delighting in Emanations told those in the Heaven of Making Use of Others’ Emanations. Finally they announced and proclaimed this to the gods of the Brahmā realms: “Today, O friends, the venerable, perfectly and completely awakened Thus-Gone One has acquiesced to turn the wheel of Dharma. He will do this to benefit many beings, to bring happiness to many beings, to compassionately care for the world, for the welfare, betterment, and happiness of gods, humans, and the majority of beings. Listen, friends! The demigod realms will be reduced. The god realms will be filled. And many sentient beings in the world will reach complete nirvāṇa!”
Monks, then simultaneously all of them, beginning with the earth gods all the way up to the gods of the Brahma realm, announced in unison the same proclamation as before: “Today, O friends, the venerable, perfectly and completely awakened ThusGone One has acquiesced to turn the wheel of Dharma. He will do this to benefit many beings, to bring happiness to many beings, to compassionately care for the world, for the welfare, betterment, and happiness of gods, humans, and the majority of beings. Listen, friends! The demigod realms will be reduced. The god realms will be filled. And many sentient beings in the world will reach complete nirvāṇa!”
14.
atha khalu bhikṣavo dharmaruciśca nāmā bodhivṛkṣadevatā dharmakāyaśca dharmamatiśca dharmacārī ca, ete catvāro bodhivṛkṣadevatāstathāgatasya caraṇayornipatyaivamāhuḥ - kva bhagavān dharmacakraṃ pravartiṣyatīti? evamukte bhikṣavastathāgatastān devatānetadavocat - vārāṇasyāmṛṣipatane mṛgadāve / te āhuḥ - parīttajanakāyā bhagavan vārāṇasī mahānagarī, parīttadrumachāyaśca mṛgadāvaḥ / santyanyāni bhagavan mahānagarāṇi ṛddhāni sphītāni kṣemāni subhikṣāṇi ramaṇīyāni ākīrṇabahujanamanuṣyāṇi udyānavanaparvatapratimaṇḍitāni / teṣāṃ bhagavānanyatame dharmacakraṃ pravartayatu / tathāgato 'vocatmaivaṃ bhadramukhāḥ / tatkasmāt?
(Vaidya 294) ṣaṣṭiṃ yajñasahasrakoṭinayutā ye tatra yaṣṭā mayā
ṣaṣṭiṃ buddhasahasrakoṭinayutā ye tatra saṃpūjitā /
paurāṇāmṛṣiṇāmihālayu varo vārāṇasī nāmavā
devānāgamabhiṣṭuto mahitalo dharmābhinimnaḥ sadā // Lal_25.35 //
buddhā koṭisahasra naikanavatiḥ pūrve smarāmī aha
ye tasminnṛṣisāhvaye vanavare vartīsu cakrottamam /
śāntaṃ cāpyupaśāntadhyānabhimukhaṃ nityaṃ mṛgaiḥ sevitaṃ
ityarthe ṛṣisāhvaye vanavare vartiṣyi cakrottamam // Lal_25.36 //
iti //
// iti śrīlalitavistare 'dhyeṣaṇāparivarto nāma pañcaviṃśatitamo 'dhyāyaḥ //
186：1)時佛樹神名曰法明，又名法樂，又名法意，又名法持，往到佛所前白佛言：今佛世尊，當於何國而轉法輪？2)時佛告曰：在波羅奈仙人之處鹿苑之中。樹神白佛：波羅奈國仙人之處鹿苑之中，人民尠少不可說法。3)佛告樹神：勿說此言。所以者何？我宿命時在中建立法祠，六萬億載在中供養六萬億諸佛世尊，及若干種仙人，學遊居其中。波羅奈國諸天龍神所共嗟歎，無極大法稽首歸命，千億諸佛悉念本末，在此神仙樹木之間，應轉法輪。寂然惔怕，不覩無智暗冥之黨，以此之故，在此神仙樹木之間而轉法輪。
187：1)諸比丘！爾時有四護菩提樹天：一名受法，二名光明，三名樂法，四名法行。是四天子頂禮佛足而白佛言：世尊當於何處轉于法輪？2)爾時如來告彼天言：我於波羅奈國仙人墮處鹿野苑中轉正法輪。彼天子言：世尊！此波羅奈鹿野苑中，文物鮮少林泉非勝，然有無量諸餘城邑土地豐饒，人民殷盛園林池沼清淨可樂，何故如來於鹿野苑中而轉法輪？3)爾時世尊告諸天子言：仁者不應作如是說。所以者何？我念往昔於此波羅奈城，供養六十千億那由他諸佛如來，以要言之，九萬一千拘胝諸佛，皆於是處轉正法輪，一切甚深微妙之法皆從中出，是故此地常為天、龍、夜叉、乾闥婆、羅剎等之所守護。以是義故，如來於彼鹿野苑中而轉法輪。
[F.192.b] Monks, then the four gods of the Bodhi tree named Dharmaruci, Dharmakāya, Dharmamati, and Dharmacārin [402] fell to the feet of the Thus-Gone One and asked: “Where will the Blessed One turn the wheel of Dharma?” Monks, when they said that, the Thus-Gone One replied: “At the Deer Park by the Hill of the Fallen Sages, outside of Varanasi.”
Then they said, “O Blessed One, the city of Varanasi has merely a limited population, and the Deer Park has only a limited amount of tree shade. There are other big cities, O Blessed One, that are wealthy, flourishing, secure, and pleasant, with abundant provisions, teeming with many people and creatures, and adorned with gardens, forests, and mountains. May the Blessed One please turn the wheel of Dharma in one of these other places!”
The Thus-Gone One replied: “Do not say such a thing, good sirs! And why? “I performed sixty trillion sacrifices there; I made offerings to sixty trillion buddhas there. Varanasi was the preferred place of the previous sages; This place, exalted by gods and nāgas, is ever inspiring for Dharma.
“I remember that 91 billion previous buddhas Turned the sublime wheel in that supreme grove named after the sages, Where peace, tranquility, and concentration are actualized, and deer always dwell. Thus I too will turn the sublime wheel in the supreme grove named after the sages.” This concludes the twenty-fifth chapter on exhortation.
轉法輪品第二十六
1.
(Vaidya 295) dharmacakrapravartanaparivartaḥ ṣaḍviṃśaḥ //
atha khalu bhikṣavastathāgataḥ kṛtakṛtyaḥ kṛtakaraṇīyaḥ sarvabandhanasamucchinnaḥ sarvakleśoddhṛto nirvāntamalakleśo nihatamārapratyarthikaḥ sarvabuddhadharmanayānupraviṣṭaḥ sarvajñaḥ sarvadarśī daśabalasamanvāgataścaturvaiśāradyaprāpto 'ṣṭādaśāveṇikabuddhadharmapratipūrṇaḥ pañcacakṣuḥsamanvāgato 'nāvaraṇena buddhacakṣuṣā sarvāvantaṃ lokamavalokyaivaṃ cintayati sma - kasmā ayamahaṃ sarvaprathamaṃ dharmaṃ deśayeyam? katamaḥ sattvaḥ śuddhaḥ svākāraḥ suvineyaḥ suvijñāpakaḥ suviśodhako mandarāgadoṣamoho 'parokṣavijñāno yo 'śrutavān dharmasya parihīyate? tasmāyahaṃ sarvaprathamaṃ dharmaṃ deśayeyam, yaśca me dharmaṃ deśitamājānīyānna ca māṃ sa viheṭhayet //
atha khalu bhikṣavastathāgatasyaitadabhūt - rudrakaḥ khalu rāmaputraḥ śuddhaḥ svākāraḥ suvijñāpakaḥ suviśodhako mandarāgamoho 'parokṣavijñānaḥ / so 'śravaṇāddharmasya parihīyate / śrāvakebhyo naivasaṃjñānāsaṃjñāyatanasahavratāyai dharmaṃ deśayati / kutrāsāvetarhi prativasatītyājñāsīt / adya saptāhakālagata iti / devatā api tathāgatasya caraṇayornipatyaivamāhuḥ - evametadbhagavan, evametatsugata, adya saptāhakālagato rudrako rāmaputraḥ / tasya me bhikṣava etadabhūt - mahāhānirvartate rudrakasya rāmaputrasya, ya imameva supraṇītaṃ dharmamaśrutvā kālagataḥ / sacedasāvimaṃ dharmamaśroṣyadājñāsyat / tasmai cāhaṃ prathamaṃ dharma deśayiṣyam, na ca māṃ sa vyaheṭhayiṣyat //
186：佛告比丘：於時世尊所作已辦無復餘患，斷眾罣礙淨眾塵勞，諸垢已盡，降伏魔怨成一切智；普見十方，獲十種力、四無所畏、十八不共諸佛之法，慧明聖達無所罣礙，以佛道眼普觀世間，今當為誰第一說法？何所有人易化受教？婬怒癡薄為先說法？佛即念知欝曇藍弗三垢尠，今為所在？佛念即知，物故已來已復七日；
187：1)爾時佛告諸比丘：如來所作已辦，棄捨重擔，拔煩惱根，淨諸塵垢，摧滅外道，降伏魔軍，入佛甚深微妙之理，已得知見，成就十力、四無所畏、十八不共，一切佛法無不具足，五眼清淨觀察世間。2)作是思惟：誰應最初堪受我法？根性淳熟易可調柔，於所聞義速能開悟，清淨離染薄貪瞋癡，於我所說而無忽忘，能令示教不生劬勞，若有所聞永無退失？3)作是念已，觀彼外道羅摩之子聰明有智，雖具煩惱三垢微薄。若聞我法速能證知，彼得非想非非想定，常為弟子演說修習，今在何處？以佛眼觀，見其命終已經七日。4)時有諸天頂禮我足而白我言：世尊！彼人命終經於七日。如來為菩薩時，已能先知如來有大智力，其人若不命終堪受正法。5)復告諸比丘：彼羅摩子不聞我法，遂便命終，若不命終我當最初為其說法，彼若聞已即能證知。
Chapter 26 — Turning the Wheel of Dharma [B 17]
Monks, at that point the Thus-Gone One had accomplished everything he had to do. [F.193.a] With nothing more to achieve, all his fetters had been cut. All negative emotions had been cleared away, along with his mental stains. He had conquered Māra and all hostile forces, and [403] now he joined the Dharma-way of all awakened ones. He had become omniscient and perceived everything. He possessed the ten powers and had discovered the fourfold fearlessness. All the eighteen unique qualities of a buddha had unfolded within him. Equipped with the fivefold vision, he surveyed the entire world with the unobscured eye of an awakened one and began to reflect: “To whom should I teach this Dharma for the very first time? Who is pure, kindhearted, easy to train, and a good teacher able to purify others? Who has little desire, anger, and delusion? Who is open-minded and suffers because of never having heard the Dharma? Such a person I should teach first of all. One who understands my teaching will not turn against me.”
Then, monks, the Thus-Gone One thought to himself: “Rudraka, the son of Rāma, is pure and kindhearted. It is easy for him to make others understand and purify them. He has only little desire, anger, or delusion. He is also open-minded, and now suffers because he has never heard the Dharma. He instructs his students in the practice of disciplined conduct that leads to a state of mind that is neither conscious nor unconscious. Now, where is he staying?”
At that moment the Thus-Gone One realized that Rudraka had died just one week before. The gods, too, bowed their heads to the Thus-Gone One’s feet and said, “Lord, that is how it is. Bliss-Gone One, that is how it is. Rudraka, the son of Rāma, died just one week ago.”
Monks, at that point I had this thought: “Oh no, how sad that Rudraka, the son of Rāma, died before hearing this well-prepared teaching! If only he had received my teaching, he would surely have understood it. [F.193.b] To him I would have explained this Dharma for the first time, and he would not have turned against me.”
2.
punarapi bhikṣavastathāgatasyaitadabhūt - ko 'nyaḥ sattvaḥ śuddhaḥ suvineyaḥ pūrvavadyāvanna ca dharmadeśanāṃ viheṭhayediti / tato bhikṣavastathāgatasyaitadabhavat - ayaṃ khalvapyārāḍaḥ kālāpaḥ śuddho yāvanna ca me dharmadeśanāṃ viheṭhayediti / samanvāharati sma bhikṣavastathāgataḥ kutrāsāvetarhīti / samanvāharaṃścājñāsīdadya trīṇyahāni kālagatasyeti / śuddhāvāsakāyikā api ca devatā enamarthaṃ tathāgatasyārocayanti sma - evametadbhagavan, evametatsugata / adya tryahaṃ kālagatasyārāḍasya kālāpasya / tatastathāgatasyaitadabhavat - mahāhānirvartate arāḍasya kālāpasya, ya imamevaṃ supraṇītaṃ dharmamaśrutvā kālagata iti //
186：第二學仙今日壽終。時虛空中天神白佛：唯然世尊，如大聖教皆悉壽終。
187：1)爾時世尊復作是念：誰應最初堪受我法？根性淳熟易可調柔，於所聞法速能開悟，清淨離染薄貪瞋癡，於我所說而無忽忘，能令示教不生劬勞，若有所聞永無退失？2)作是念已，觀彼外道阿羅邏仙人聰明有智，雖具煩惱三垢微薄。若聞我法速能證知，今為所在？以佛眼觀，見其命終已經三日。3)又於是時虛空諸天作如是言：彼仙命終經於三日，如來為菩薩時，已能先知如來有大智力，其人若不命終堪受正法。4)復告諸比丘：彼阿羅邏不聞我法遂便命終，若不命終，我當最初為其說法，彼若聞已即能證知。
Monks, the Thus-Gone One again had this thought: “Now, where could there be another being who is pure and easy to train? Who would have all these qualities and not react against the teaching of Dharma?” Monks, the Thus-Gone One then had this thought: “Ārāḍa Kālāpa is pure and has all the other qualities. He would not react against the teaching of Dharma.” So the Thus-Gone One wondered, “Where would he be now?” Wondering, he realized that Ārāḍa Kālāpa had passed away just three days earlier. [404] The gods from the pure realms further clarified that matter for the Thus-Gone One, saying: “Lord, that is how it is. Bliss-Gone One, that is how it is. Ārāḍa Kālāpa died just three days ago.”
The Thus-Gone One then thought: “Oh no, how sad that Ārāḍa Kālāpa died before hearing this well-prepared teaching!”
3.
punarapi bhikṣavastathāgatasyaitadabhūt - kaḥ khalvanyaḥ sattvaḥ śuddhaḥ svākāro yāvanna ca me dharmadeśanāṃ viheṭhayediti //
atha khalu bhikṣavastathāgatasyaitadabhavat - te khalu pañcakā bhadravargīyāḥ śuddhāḥ svākārāḥ suvijñāpakāḥ suviśodhakā mandarāgadoṣamohā aparokṣavijñānāḥ / te 'śravaṇāddharmasya parihīyante / taiścāhaṃ duṣkaracaryāṃ carannupasthito 'bhūvam / te mayā dharmaṃ deśitamājñāsyanti, na ca me ha viheṭhayiṣyanti //
(Vaidya 296) atha khalu bhikṣavastathāgatasyaitadabhavat - yannvahaṃ pañcakebhyo bhadravargīyebhyaḥ prathamaṃ dharmaṃ deśayeyam //
atha khalu bhikṣavastathāgatasya punaretadabhavat - kasminnetarhi pañcakā bhadravargīyāḥ prativasanti? atha tathāgataḥ sarvāvantaṃ lokaṃ buddhacakṣuṣā vyavalokayan paśyati sma / adrākṣītpañcakān bhadravargīyān vārāṇasyāṃ viharata ṛṣipatane mṛgadāve / dṛṣṭvā ca tathāgatasyaitadabhavat - yannvahaṃ pañcakebhyo bhadravargīyebhyaḥ sarvaprathamaṃ dharmaṃ deśayeyam / te hi mama sarvaprathamaṃ dharmaṃ deśitamājñāsyanti / tatkasya hetoḥ? caritāvino hi te bhikṣavaḥ suparipaṇḍitaśukladharmāṇo mokṣamārgābhimukhā nibandhāpanītāḥ //
186：佛復念言：昔者父王遣五人俱侍衛我，經歷勤苦有大功夫，我今寧可為是先說經法而開化之。

187：1)爾時世尊復作是念：誰應最初堪受我法？根性淳熟易可調柔，於所聞法速能開悟，清淨離染薄貪瞋癡，於我所說而無忽忘，能令示教不生劬勞，若有所聞永無退失？2)作是念已，觀見五跋陀羅，根性已熟易可調柔。於所聞法必能開悟，清淨離染三垢微薄，於我所說而無忽忘，能令示教不生劬勞；若不於我得聞正法，復當退失。我昔苦行之時謹心事我，我當最初為彼五人轉正法輪，彼能了知，具足施戒善法圓滿，解脫現前離諸障礙。
即以佛眼觀見五跋陀羅，在波羅奈鹿野苑中。
Monks, at that point the Thus-Gone One once again reflected: “What other being is pure, has a good heart and all the qualities, and would not react against my presentation of the Dharma?”
Monks, the Thus-Gone One then had this thought: “My five ascetic companions are pure and goodhearted. They will make good teachers who are able to purify others. They have only little desire, anger, or delusion. They would be open-minded, and they are now suffering because of not having heard the Dharma. When I was practicing under hardships, they helped me. They will understand the Dharma taught by me, and they will not turn against me.”
Monks, at that point the Thus-Gone One decided: “My five ascetic companions will be the ones to whom I shall teach the Dharma for the first time!” [F.194.a]
Monks, the Thus-Gone One now further thought: “Where might these five companions be staying?” Scanning the entire world with his eye of an awakened one, he saw the five ascetics staying in the Deer Park in Varanasi by a hill known as the Hill of the Fallen Sages.
After seeing this, he thought to himself: “If I teach these five excellent ascetics the Dharma before I teach anyone else, they will understand my Dharma when I teach it for the very first time.” Why is that? Monks, they have already practiced and they already possess pure qualities of accomplished scholars. They are intent on the path to liberation and are free from obstructing forces.
4.
atha khalu bhikṣavastathāgata evamanuvicintya bodhimaṇḍādutthāya trisāhasramahāsāhasraṃ lokadhātuṃ saṃprakampyānupūrveṇa magadheṣu caryāṃ caran kāśiṣu janapadeṣu cārikāṃ prakrāmat / atha gayāyāṃ bodhimaṇḍasya cāntarādanyatama ājīvako 'drākṣīttathāgataṃ dūrata evāgacchantam / dṛṣṭvā ca punaryena tathāgatastenopajagāma / upetyaikānte 'sthāt / ekānte sthitaśca bhikṣava ājīvakastathāgatena sārdhaṃ vividhāṃ saṃmodanīṃ kathāṃ kṛtvā evamāha - viprasannāni te āyuṣman gautama indriyāṇi / pariśuddhaḥ paryavadātaḥ pītanirbhāsaśca te chavivarṇaḥ tadyathāpi nāma śāradaṃ kālaṃ pāṇḍuravarṇaṃ prabhāsvaraṃ pītanirbhāsaṃ bhavati, evameva bhavato gautamasya pariśuddhānīndriyāṇi pariśuddhaṃ mukhamaṇḍalaṃ paryavadātam / tadyathāpi nāma tālaphalasya pakvasya samanantaravṛntacyutasya bandhanāśrayaḥ pītanirbhāso bhavati pariśuddhaḥ paryavadātaḥ, evameva bhavato gautamasya pariśuddhānīndriyāṇi pariśuddhaṃ mukhamaṇḍalaṃ paryavadātam / tadyathāpi nāma jāmbūnadavarṇaniṣkaḥ ulkāmukhaprakṛṣṭo dakṣiṇakarmāraputreṇa suparikarmakṛtaḥ pāṇḍukambalopanikṣipto varṇavān bhavati pariśuddhaḥ paryavadātaḥ pītanirbhāso 'tīva prabhāsvaraḥ, evameva bhavato gautamasya viprasannānīndriyāṇi, pariśuddhastvagvarṇaḥ, paryavadātaṃ mukhamaṇḍalam /
kasminnāyuṣman gautama brahmacaryamuṣyate?
186：佛告比丘：於時世尊從樹下起，尋時舉聲告於三千大千世界，皆使知之。
187：1)佛告諸比丘：爾時如來作是念已，從菩提樹向迦尸國波羅奈城，振動三千大千世界。2)是時伽耶城傍有一外道，名阿字婆，遙見世尊即前問訊，在一面立而白佛言：長老瞿曇！諸根恬靜端正可愛，身色晃耀如閻浮金及詹波花。仁者！修何梵行？師為是誰？從誰出家？進止威儀安隱乃爾。今從何來？復何所往？
[405] Now, monks, having reflected in this way, the Thus-Gone One arose from the seat of awakening, making the trichiliocosm tremble. In due course, passing through the country of Magadha, he set off on his way to Kāśi. In Gaya, not far from the seat of awakening, an Ājīvika mendicant spotted him from afar. Seeing the ThusGone One approaching, he came up to him and stood to one side.
As he stood to one side, monks, the Ājīvika first made a pleasing conversation about various things with the Thus-Gone One, saying: “Venerable Gautama, your senses are calm, and your skin is bright, pure, and of yellow hue. Just as the autumn season, which is white and bright, becomes of yellow hue, your senses, Lord Gautama, are bright, and your round face is perfectly pure. Just as when the ripe fruit of the tāla tree is nipped off its stem, the severed area immediately becomes yellow, bright, and perfectly pure, [F.194.b] so, Gautama, are your bright senses and your perfectly pure round face. Just as a necklace made of gold from the Jambū River, whose surface has the excellence of a shining meteor, when well fashioned by a skillful son of a goldsmith and thrown onto a white cloth becomes of vivid color, resplendent, perfectly pure, and exceedingly bright, just so, Venerable Gautama, are your calmed  senses, bright skin color, and your perfectly pure round face. Venerable Gautama, with whom did you practice religion?”
5.
evamukte bhikṣavastathāgatastamājīvakaṃ gāthayā pratyabhāṣata -
ācāryo na hi me kaścitsadṛśo me na vidyate /
eko 'hamasmi saṃbuddhaḥ śītībhūto nirāśravaḥ // Lal_26.1 //
so 'vocat - arhaṃ khalu gautamamātmānaṃ prātijānīṣe / tathāgato 'vocat -
ahamevārahaṃ loke śāstā hyahamanuttaraḥ /
sadevāsuragandharve nāsti me pratipudgalaḥ // Lal_26.2 //
so 'vocat - jinaṃ khalu gautama mātmānaṃ pratijānīṣe / tathāgato 'vocat -
jinā hi mādṛśā jñeyā ye prāptā āśravakṣayam /
jitā me pāpakā dharmāstenopaga jino hyaham // Lal_26.3 //
(Vaidya 297)so 'vocat - kva tarhyāyuṣman gautama gamiṣyasi? tathāgato 'vocat -
vārāṇasīṃ gamiṣyāmi gatvā vai kāśināṃ purīm /
andhabhūtasya lokasya kartāsmyasadṛśāṃ prabhām // Lal_26.4 //
vārāṇasīṃ gamiṣyami gatvā vai kāśināṃ purīm /
śabdahīnasya lokasya tāḍayiṣye 'mṛtadundubhim // Lal_26.5 //
vārāṇasīṃ gamiṣyāmi gatvā vai kāśināṃ purīm /
dharmacakraṃ pravartiṣye lokeṣvaprativartitam // Lal_26.6 //
tadbhaviṣyasi gautama ityuktvā sa ājīvako dakṣiṇāmukhaḥ prākrāmat / tathāgato 'pyuttarāmukhaḥ prākrāmat //
186：
187：1)爾時世尊，以偈答曰：我本無有師，世無與我等，於法自能覺，證清淨無漏。
2)阿字婆言：瞿曇！汝自謂是阿羅漢耶？
爾時世尊，重以偈答：我為世間，無上導師，當度一切，真阿羅漢。
3)阿字婆言：瞿曇！汝自謂為佛耶？如來答言：我於世間最為殊勝，滅除一切煩惱惡法，我為正覺。
4)阿字婆言：長老瞿曇！汝於今者為何所往？世尊答言：我今欲往波羅奈鹿野苑中，為諸盲冥眾生作大光明。而說偈言：我往波羅奈，於鹿野苑中，為盲冥眾生，擊甘露法鼓，轉所未曾轉，無上勝法輪。
5)時阿字婆辭佛南行。如來北逝經伽耶城。
Monks, the Thus-Gone One replied to the Ājīvika with this verse:“I do not have any teacher; There is no one like me. I alone am the perfect Buddha, Cool and without any flaws.”
The seeker then said: “Gautama, surely you are not telling me that you have become a worthy one?” [406] The Thus-Gone One replied: “I am a worthy one of the world; I am the unsurpassed teacher. Among the gods, demigods, and divine spirits, There is no rival to me.”
The seeker asked: “Gautama, surely you are not telling me that you have become a victorious one?” The Thus-Gone One replied: “The victorious ones should be known to be like me, Who has exhausted all faults. I have conquered all evil dharmas; Therefore, my friend, I am indeed a victorious one.”
The mendicant asked again: “Venerable Gautama, where will you go now?” The Thus-Gone One replied: “I am on my way to Varanasi. When I arrive in the city of Kāśi, I shall spread an incomparable light To shine in this world of the blind. “I am on my way to Varanasi. When I arrive in the city of Kāśi, I shall beat the great drum of nectar To be heard in this world of the deaf. “I am on my way to Varanasi. When I arrive in the city of Kāśi, I shall turn the wheel of Dharma That has never been turned in this world.” [F.195.a]
“May this come to pass, Gautama!” replied the Ājīvika. “May this come to pass!”
The mendicant then took off toward the south while the Thus-Gone One went north.
6.
iti hi bhikṣavastathāgato gayāyāṃ sudarśanena nāgarājena nimantrito 'bhut vāsena bhaktena ca / tatastathāgato rohitavastumagamat, tasmādurubilvākalpaṃ tasmādaṇālamagamat, tataḥ sārathipuram / eṣu ca sarveṣu bhikṣavastathāgato gṛhapatibhirbhaktena vāsena copanimantryamāṇo 'nupūrveṇa gaṅgāyā nadyāstīramupāgamat //
tena khalu punarbhikṣavaḥ samayena gaṅgā mahānadī suparipūrṇā samatīrthakā vahati sma //
atha khalu bhikṣavastathāgato nāvikasamīpamupāgamatpārasaṃtaraṇāya / sa prāha - prayaccha gautama tarapaṇyam / na me 'sti mārṣa tarapaṇyamityuktvā tathāgato vihāyasā pathā tīrātparaṃ tīramagamat / tataḥ sa nāvikastaṃ dṛṣṭvātīva vipratisāryabhūt - evaṃvidho dakṣiṇīyo mayā na tārita iti / hā kaṣṭamiti kṛtvā mūrchitaḥ pṛthivyāṃ patitaḥ / tata enāṃ prakṛtiṃ nāviko rājñe bimbisārāya ārocayāmāsa - śramaṇaḥ svāmi gautamastarapaṇyaṃ yācamāno nāsti tarapaṇyamityuktvā vihāyasā atastīrātparaṃ tīraṃ gata iti / tacchrutvā tadagreṇa rājñā bimbisāreṇa sarvapravrajitānāṃ tarapaṇyamutsṛṣṭamabhavat //
186：
187：1)城中有龍名曰善見，明日設齋奉請如來。如來食訖往盧醯多婆蘇都村，次復至多羅聚落，次復經娑羅村，如是遊歷，皆為長者居士奉獻飲食，次第而行至恒河邊。是時河水瀑集平流彌岸，世尊欲渡，問彼船人，答言：與我價直當相濟耳。2)爾時世尊報船人言：我無價直。船人言：若無價直終不相濟。如來爾時飛騰虛空達于彼岸。船人見佛現是神通乃自責言：我無所識，云何不渡如是聖人？心生憂惱悶絕躃地良久乃蘇，詣頻婆娑羅王具陳所見。王聞是事即勅船人：自今已往沙門求濟勿受價直。
Monks, at this point Sudarśana, the king of the nāgas, invited the Thus-Gone One to stay with him in Gaya for some refreshments. The Thus-Gone One then proceeded to Rohitavastu and on toward Uruvela-Kalpa, Anāla, and the town of Sārathi. Monks, in all those places the laypeople invited the Thus-Gone One to stay and refresh himself. In due course he arrived at the banks of the great river Ganges. [407]
Monks, at that time the great river Ganges was swollen and flowed on the same level as its banks. Now, monks, since the Thus-Gone One wanted to cross the river, he approached a ferryman about this. The ferryman told him, “Gautama, you must pay the crossing fee.” The Thus-Gone One replied, “Sir, I do not have any means to pay the crossing fee.” Then he flew through the air from one shore to the other.
When the boatman saw this, he felt great regret, thinking, “Oh no, how sad! How could I refuse to give a ferry ride to such a venerable man worthy of being served!” He then fainted and fell to the ground. Later the boatman recounted the story to King Bimbisāra: “Your Majesty, when I asked the mendicant Gautama to pay the crossing fee, he told me that he did not have money to pay the fare. Instead he just flew through the air from one bank to the other!” When King Bimbisāra heard this, he waived the crossing fee for monks from that day onward.
7.
iti hi bhikṣavastathāgato 'nupūrveṇa janapadacaryāṃ caran yena vārāṇasī mahānagarī tenopasaṃkrāmat / upasaṃkramya kālyameva nivāsya pātracīvaramādāya vārāṇasīṃ mahānagarīṃ piṇḍāya prāvikṣat / tasyāṃ piṇḍāya caritvā kṛtabhaktakṛtyaḥ paścādbhaktapiṇḍapātrapratikrāntaḥ yena ṛṣipatano mṛgadāvo yena ca pañcakā bhadravargīyāstenopasaṃkrāmati sma / adrākṣuḥ khalu punaḥ pañcakā bhadravargīyāstathāgataṃ dūrata evāgacchantam / dṛṣṭvā ca kriyābandhamakārṣuḥ - eṣa sa āyuṣmantaḥ śramaṇo gautama āgacchati sma śaithiliko bāhulikaḥ pradhānavibhraṣṭaḥ / anena khalvapi tayāpi tāvatpūrvikayā duṣkaracaryayā na śakitaṃ kiṃciduttarimanuṣyadharmādalamāryajñānadarśanaviśeṣaṃ sākṣātkartum / kiṃ punaretarhi audārikamāhāramāharan sukhallikāyogamanuyukto viharan / abhavyaḥ khalveṣa śaithiliko bāhulikaḥ / nāsya kenacitpratyudgantavyaṃ na pratyutthātavyam / na pātracīvaraṃ pratigrahītavyaṃ nāśanaṃ dātavyaṃ na pānīyaṃ paribhogyaṃ na pādapratiṣṭhānaṃ sthāpayitvātiriktānyāsanāni / vaktavyaṃ ca - (Vaidya 298) saṃvidyanta imānyāyuṣman gautama atiriktānyāsanāni / sacedākāṅkṣasi niṣīdeti / āyuṣmāṃstvājñānakauṇḍinyaścittenādhivāsayati sma / vācā ca na pratikṣipati sma / yathā yathā ca bhikṣavastathāgato yena pañcakā bhadravargīyāstenopasaṃkrāmati sma, tathā tathā te svakasvakeṣvāsaneṣu na ramante sma, utthātukāmā abhūvan / tadyathāpi nāma pakṣī śakuniḥ pañjaragataḥ syāt, tasya ca pañjaragatasyādho 'gnirdagdho bhavet / so 'gnisaṃtaptastvaritamūrdhvamutpatitukāmo bhavet pratretukāmaśca, evameva yathā yathā tathāgataḥ pañcakānāṃ bhadravargīyāṇāṃ sakāśamupasaṃkrāmati sma, tathā tathā pañcakā bhadravargīyāḥ svakasvakeṣvāsaneṣu na ramante sma, utthātukāmā abhūvan / tatkasmāt? na sa kaścitsattvaḥ sattvanikāye saṃvidyate yastathāgataṃ dṛṣṭvā āsanānna pratyuttiṣṭhet / yathā yathā ca tathāgataḥ pañcakān bhadravargīyānupasaṃkrāmati sma, tathā tathā pañcakā bhadravargīyāstathāgatasya śriyaṃ tejaścāsahamānā āsanebhyaḥ prakampyamānāḥ sarve kriyākāraṃ bhittvā cotthāyāsanebhyaḥ, kaścitpratyudgacchati sma, kaścitpratyudgamya pātracīvaraṃ pratigṛhṇāti sma / kaścidāsanamupanāmayati sma / kaścitpādapratiṣṭhāpanaṃ kaścitpādaprakṣālanodakamupasthāpayati sma / evaṃ cāvocat - svāgataṃ te āyuṣman gautama, svāgataṃ te āyuṣman gautam / niṣīdedamāsanaṃ prajñaptam /
186：從次前行至波羅奈神仙鹿苑，詣五人所。於時五人遙見佛來，轉相謂言：今者汝等寧復遙見沙門瞿曇來不？迷失無定，所志不獲奉行經戒，多所熏修違忘道業，假使來者慎莫為起亦勿迎逆。彼時五人遙見佛到，觀察如來威神巍巍，不能堪任無上聖德，不安所座，各從座起，前行奉迎各口發言：善來聖尊！有執法衣，受鉢器者，前布座者，稽首作禮取水洗脚。
187：1)諸比丘！如來至波羅奈，於晨朝時著衣持鉢，入城乞食還至本處，飯食訖詣鹿野苑中。2)時五跋陀羅遙見世尊共相謂言：沙門瞿曇！放逸貪著不能持戒，欲斷煩惱尋復退墮便失禪定，先修苦行尚無所能，何況今日恣受美食安樂而住？是懈怠人明非道器，我等今者不須敬問，敷置坐處給水洗足，施設飯食一切莫為，隨其自來不應為起，彼若欲坐當指卑座令其就坐。唯阿若憍陳如不同眾心。3)爾時世尊漸近五人所居之處，是時五人皆自不安，如鳥在籠為火所逼。比丘當知！世間眾生無有覩佛得安坐者。是時五人皆違本要，不覺忽然俱起迎佛，或有敷置坐具，或有給水洗足，或有撰履或有持衣，皆言：善來，長老瞿曇！請坐勝座。
Monks, in this way the Thus-Gone One traveled through the land. Finally he arrived at the city of Varanasi. At dawn he dressed, put on his mendicant robe, and took his alms bowl. Then he entered the city of Varanasi to seek alms. [F.195.b] Soon he had acquired enough offerings and sat down for his meal. He then proceeded to the Hill of the Fallen Sages at the Deer Park to meet his five former companions. The five companions could see the Thus-Gone One approaching from a distance, and they began to scheme: “Venerable ones, look, here comes that mendicant Gautama, that lazy, gluttonous one who has given up on his ascetic practices. Before, when he practiced austerities, he never managed to manifest any deep wisdom derived from the teachings of superior humans. How much worse are things now! He is not to be emulated as he walks around eating proper food and doing easy practices. [408] That lazy glutton! None of us should approach him to greet him or rise when he comes. Don’t help him by holding his robes or his offering bowl. Don’t offer him food or drink for refreshment, nor a place to rest his legs. We can, however, set up some spare seats and say: ‘Venerable Gautama, these are spare seats. If you like, you may sit.’ The venerable Ājñāna Kauṇḍinya did not agree with this, but he did not voice his opposition, either.
Monks, the closer the Thus-Gone One came to his five former companions, the more uncomfortable they felt in their seats and wanted to stand up. They felt like birds caught in a cage with a fire burning below. Just as birds tormented by a fire wish nothing more than to take off quickly and fly away, the closer the Thus-Gone One came to the five companions, the more uncomfortable they felt in their seats and wanted to get up. The reason they felt this way is that no living being is able to remain seated when beholding the Thus-Gone One. So the closer the Thus-Gone One came to the five companions, [F.196.a] the more overwhelming his splendor and radiance became. They began to quiver in their seats, and then their prior plan fell apart completely and they all stood up from their seats. One went to greet him. One approached him and held his robe and alms bowl. One prepared a seat for him. One made a footrest. One brought water for washing his feet and said, “Welcome, Venerable Gautama! Welcome, Venerable Gautama! Please sit on this seat that we have laid out.”
8.
nyaṣīdatkhalvapi bhikṣavastathāgataḥ prajñapta evāsane / pañcakā pi bhadravargīyāste tathāgatena sārdhaṃ vividhāṃ saṃmodanīṃ saṃrañjanīṃ kathāṃ kṛtvaikānte niṣeduḥ / ekānte niṣaṇṇāśca te pañcakā bhadravargīyāstathāgatametadavocan - viprasannāni te āyuṣman gautamendriyāṇi, pariśuddhaśchavivarṇa iti hi sarvaṃ pūrvavat / tadasti te āyuṣman gautama kaściduttarimanuṣyadharmāṃdalamāryajñānadarśanaviśeṣaḥ sākṣātkṛtaḥ? evamukte bhikṣavastathāgataḥ pañcakān bhadravargīyānevamāha - mā yūyaṃ bhikṣavastathāgatamāyuṣmadvādena samudācariṣṭa / mā vo bhūddīrgharātramarthāya hitāya sukhāya / amṛtaṃ mayā bhikṣavaḥ sākṣātkṛto 'mṛtagāmī ca mārgaḥ / buddho 'hamasmi bhikṣavaḥ sarvajñaḥ sarvadarśī śītībhūto 'nāśravaḥ / vaśī sarvadharmeṣu / dharmamahaṃ bhikṣavo deśayiṣyāmi, āśu gacchata śṛṇuta pratipadyadhvam / śrotamavadadhata ahamavavadāmyanuśāsmi / yathā mayā samyagavavaditāḥ samyaganuśiṣṭā yūyamapyāśravāṇāṃ cetovimuktaṃ prajñāvimuktiṃ ca dṛṣṭa eva dharme sākṣātkṛtvopasaṃpadya pravedayiṣyatha - kṣīṇā no jātiruṣitaṃ ca brahmacaryam, kṛtaṃ karaṇīyam, nāparamityato 'nyadbhavaṃ prajānāma iti / nanu ca yuṣmākaṃ bhikṣava etadabhūt - ayaṃ khalvāyuṣmanta āgacchati śramaṇo gautamaḥ śaithiliko bāhulikaḥ pradhānavibhraṣṭa iti pūrvavat / sacedākāṅkṣasi niṣīdeti / teṣāṃ ca ehi bhikṣava ityukte yatkiṃcittīrthikaliṅgaṃ tīrthikadhvajaḥ, sarvo 'sau tatkṣaṇamevāntaraghāt / tricīvaraṃ pātraṃ ca prādurabhūt, tadanu chinnāśca keśāḥ / tadyathāpi nāma varṣaśatopasaṃpannasya bhikṣorīryāpathaḥ saṃvṛtto 'bhut / saiva ca teṣāṃ pravrajyābhūtsaivopasaṃpadbhikṣubhāvaḥ //
186：佛時問彼五人曰：卿曹持意何不堅固？為我之故，長夜不安遭勤苦患，今當報功；又卿五人咸當知之，吾成正覺逮一切智，覩見十方，獲清涼樂無復諸漏，遊得自在，於一切法無所罣礙，當為說法度生老病死。
187：爾時世尊坐彼座已，五人於前禮拜問訊，在一面立，而白佛言：長老瞿曇！面目端正諸根寂靜，身相光明如閻浮金及詹波花，瞿曇！今者應證出世聖種智耶？爾時世尊語五人言：汝等不應稱喚如來為長老也，令汝長夜無所利益。又語五人：我已證得甘露之法，我今能知向甘露道，我即是佛具一切智，寂靜無漏心得自在。汝等須來，當示汝法教授於汝，汝應聽受如說修行，即於現身得盡諸漏，智慧明了解脫而住，梵行成就，所作皆辦不受後有。又告五人：汝昔嫌我俱作是言：長老瞿曇耽著世樂，不堅持戒欲斷煩惱便即退墮。我適近汝各自不安，是故當知不得稱呼如來為長老也。五跋陀羅俱白佛言：世尊！我今願得於佛法中而為沙門。佛言：善來比丘！鬚髮自落法服著身便成沙門，鬚髮長短如剃經七日，威儀整肅如百臘比丘。
Monks, the Thus-Gone One indeed sat on the seat that had been arranged, and the five companions, who tried to make [409] diverse, happy, and pleasing conversation with the Thus-Gone One, sat a little apart. They spoke to the Thus-Gone One in the same way the Ājīvika had addressed him earlier: “Venerable Gautama, your senses are calm, and your skin is bright, pure, and of yellow hue. Just as the autumn season, which is white and bright, becomes of yellow hue, your senses, Lord Gautama, are bright, and your round face is perfectly pure. Just as when the ripe fruit of the tāla tree is nipped off its stem, the severed area immediately becomes yellow, bright, and perfectly pure, so, Gautama, are your bright senses and your perfectly pure round face. Just as a necklace made of gold from the Jambū River, whose surface has the excellence of a shining meteor, when well fashioned by a skillful son of a goldsmith and thrown onto a white cloth becomes of vivid color, resplendent, perfectly pure, and exceedingly bright, just so, Venerable Gautama, are your calmed senses, bright skin color, and your perfectly pure round face. Venerable Gautama, with whom did you practice religion?”
The Thus-Gone One answered the five companions in the following way:“Monks, you should not address the Thus-Gone One ‘venerable,’ meaning ‘long-lived.’ May it not be long before you obtain your goals, welfare, and happiness. Monks, I have actualized immortality and the path that leads to immortality. Monks, I am the awakened one, the omniscient one, the all-seeing one. I have become tranquil and have exhausted all faults.
“Monks, being the master of phenomena, I will teach you the Dharma. Come, listen and understand. Listen intently with open ears, and I will give you instruction and guidance. When I teach and guide you, you will also relinquish all faults and be liberated within a stainless and insightful state of mind. [F.196.b] When you attain realization, you will proclaim: ‘Our births have been exhausted. The religious life has been led. That which ought to be done has been done—and nothing else. We therefore know an existence different from this ordinary life.’
“Did you not, monks, earlier say to yourselves: ‘Venerable ones, look, here comes that mendicant Gautama, that lazy, gluttonous one who has given up on his ascetic practices. Before, when he practiced austerities, he never managed to manifest any deep wisdom derived from the teachings of superior humans. How much worse are things now! He is not to be emulated as he walks around eating proper food and doing easy practices. That lazy glutton! None of us should approach him to greet him or rise when he comes. Don’t help him by holding his robes or his offering bowl. Don’t offer him food or drink for refreshment, nor a place to rest his legs. We can, however, set up some spare seats and say: “Venerable Gautama, these are spare seats. If you like, you may sit.”’”
Monks, as soon as the Thus-Gone One had uttered these words, every non Buddhist symbol and banner that the five companions were wearing disappeared in an instant. Instead they each now found themselves dressed in the three robes of a mendicant with an alms bowl and their head shaven. Even their behavior was as if they had already been ordained for a hundred years. This truly was their “going forth”; this very ordination became the essence of monkhood.
9.
atha khalu bhikṣavastasyāṃ velāyāṃ pañcakā bhadravargīyā bhikṣavastathāgatasya caraṇayornipatyātyayaṃ deśayanti sma / tathāgatasyāntike śāstṛsaṃjñāṃ premaṃ ca prasādaṃ ca gauravaṃ cotpādayanti sma / gauravajātāśca bahuvicitrapuṣkariṇyāṃ tathāgatasya snānaparikarma kurvanti sma / snānapratyuttīrṇasya (Vaidya 299) ca bhikṣavastathāgatasyaitadabhavat - kasmin khalu pūrvakaistathāgatairarhadbhiḥ samyaksaṃbuddhairniṣadya dharmacakraṃ pravartitam? yasmiṃśca bhikṣavaḥ pṛthivīpradeśe pūrvakaistathāgatairarhadbhirdharmacakraṃ pravartitamabhūt, atha tasmin pṛthivīpradeśe saptaratnamayamāsanasahasraṃ prādurabhūt //
atha tathāgataḥ pūrvakāṇāṃ tathāgatānāṃ gauraveṇa trīṇyāsanāni pradakṣiṇīkṛtya siṃha iva nirbhīścaturtha āsane paryaṅkamābhujya niṣīdati sma / pañcakā api bhikṣavastathāgatasya pādau śirobhirabhivandya tathāgatasya purato niṣeduḥ //
186：於時五人稽首佛足悔過自責：吾等愚冥不識正真，憍慢無伏。恭敬自投甚自尅責。
187： 即從座起頂禮佛足懺悔先罪，即於如來為大師想，尊重瞻仰生歡喜心。爾時世尊入池澡浴，浴訖復於一處靜坐思惟：過去諸佛當於何座而轉法輪？作是念時，忽於是處有千寶座從地涌出，如來爾時從本座起，恭敬圍遶初三高座，至第四座結加趺坐。時五跋陀羅頂禮佛足坐於佛前。
Monks, right away the five monks bowed to the Thus-Gone One’s feet and confessed their wrong behavior. In the Thus-Gone One’s presence, [410] they developed their recognition of him as their teacher, as well as their love, devotion, and respect for him. Out of devotion they then gave the Thus-Gone One a refreshing and cleansing bath in a lotus pond with lotuses of many different colors.
Monks, after the Thus-Gone One had been refreshed by his bath, he thought to himself: “Where did all the previous thus-gone ones, the worthy ones, the perfect buddhas, turn the wheel of Dharma?” Monks, at whichever place the previous thusgone ones, the worthy ones, turned the wheel of Dharma, at that place there appeared one thousand jewel thrones, made of seven kinds of jewels. Then the Thus-Gone One, out of respect to the thus-gone ones of the past, circumambulated the first three thrones and then sat down crossed-legged on the fourth throne like a fearless lion. [F.197.a] The five monks prostrated to the Thus-Gone One with their heads at his feet and then sat down before him.
10.
atha khalu bhikṣavastasyāṃ velāyāṃ tathārūpāṃ kāyātprabhāṃ tathāgataḥ prāmuñcadyayā prabhayā ayaṃ trisāhasramahāsāhasro lokadhāturmahatāvabhāsena sphuṭo 'bhūt / tena cāvabhāsena yā api lokāntarikā aghā aghasphuṭā andhakāratamisrā yatremau candrasūryau evaṃmaharddhikāvevaṃ mahānubhāvāvevaṃ maheśākhyau ābhayā ābhāṃ varṇenaṃ varṇaṃ tejasā tejo nābhitapato nābhivirocataḥ / tatra ye sattvā upapannāste svakasvakamapi bāhuṃ prasāritaṃ na paśyanti sma, tatrāpi tasmin samaye mahata udārasyāvabhāsasya loke prādurbhāvo 'bhut / ye ca tatra sattvā upapannāste tenāvabhāsena parisphuṭāḥ samānā anyonyaṃ paśyanti sma / anyonyaṃ saṃjānante sma / evaṃ cāhuḥ - anye 'pi kila bhoḥ sattvā ihopapannāḥ, anye 'pi kila bhoḥ sattvā ihopapannāḥ iti / ayaṃ ca trisāhasramahāsāhasro lokadhātuḥ ṣaḍvikāramaṣṭādaśamahānimittamabhūt - akampat prākampat saṃprākampat / avedhat prāvedhat saṃprāvedhat / acalat prācalat saṃprācalat / akṣubhyat prākṣubhyat saṃprākṣubhyat / araṇat prāraṇat saṃprāraṇat / agarjat prāgarjat saṃprāgarjat / ante 'vanamati sma, madhye unnamati sma / madhye 'vanamati sma ante unnamati sma / pūrvasyāṃ diśyavanamati sma, paścimāyāṃ diśyunnamati sma / paścimāyāṃ diśyavanamati sma, pūrvasyāṃ diśyunnamati sma / dakṣiṇasyāṃ diśyavanamati sma, uttarasyāṃ diśyunnamati sma / uttarasyāṃ diśyavanamati sma, dakṣiṇasyāṃ diśyunnamati sma / tasmiṃśca samaye harṣaṇīyāstoṣaṇīyāḥ premaṇīyāḥ prasādanīyā avalokanīyāḥ prahlādanīyā nirvarṇanīyā aprativarṇanīyā asecanīyā apratikūlā anuttrāsakarāḥ śabdāḥ śrūyante sma / na ca kasyacitsattvasya tasmin kṣaṇe viheṭhā vā trāso vā bhayaṃ vā stambhitatvaṃ vābhūt / na ca bhūyaḥ sūryacandramasorna śakrabrahmalokapālānāṃ tasmin kṣaṇe prabhāḥ prajñāyante sma / sarvanarakatiryagyoniyamalokopapannāśca sattvāstasmin kṣaṇe vigataduḥkhā abhuvan sarvasukhasamarpitāḥ / na ca kasyacitsattvasya rāgo bādhate sma, dveṣo vā moho vā īrṣyā vā mātsaryaṃ vā māno vā mrakṣo vā mado vā krodho vā vyāpādo vā paridāho vā / sarvasattvāstasmin kṣaṇe maitracittāḥ hitacittāḥ parasparaṃ mātāpitṛsaṃjñino 'bhūvan /
186：於時世尊放身光焰，其明普照三千大千諸佛世界，靡不周遍。
187：諸比丘！爾時世尊放大光明，其光遍照三千大千世界，
Monks, at that point the Thus-Gone One’s body began to emit light rays that filled this trichiliocosm with bright light. This light illuminated the inhabitants of the entire world who were steeped in evil and darkness. The color and brilliance of this light even outshone that of the sun and the moon, those magical planets that are otherwise so highly praised for their great power. The light shone so brightly that it illuminated even places so dark that those beings who are born there cannot see their hands, even if they hold them right in front of their faces. Now even those beings were bathed in light so bright that they immediately saw and acknowledged each other, saying, “Oh my, there are other beings here! There really are!”
Then the whole trichiliocosm began to shake in six different ways and exhibited eighteen great signs. [411] It began to quiver, tremble, quake, wobble, thunder, and roar, each in three degrees of intensity. The world shook so violently that when the edge was down, the center was up; when the edge was up, the center was down; when the east was down, the west was up; when the west was up, the east was down; when the north was down, the south was up; when the north was up, the south was down.
At that point one could hear all sorts of pleasant and cheerful sounds. There were sounds that inspired love and made everyone serene. [F.197.b] There were inviting and refreshing sounds impossible to describe or imitate, agreeable sounds that do not produce fear. At that moment there was not a single being anywhere that felt hostile, frightened, or anxious. At that moment even the light of the sun and moon and the splendor of the gods, such as Śakra, Brahmā, and the worldly protectors, could not be perceived anymore. All beings who were living in the hells along with those born as animals and all those in the world of the lord of death became instantaneously free from suffering and filled with every happiness. No being had any emotion, such as hatred, delusion, envy, jealousy, pride, hypocrisy, arrogance, wrath, malice, or burn-318  ing anguish. At that moment all sentient beings felt love for each other, wished each other well, and saw each other as parents and children.
11.
tataśca prabhāvyūhādimā gāthā niścaranti sma -
yo 'sau tuṣitālayāccyutvā okrāntu mātukukṣau hi /
jātaśca lumbinivane pratigṛhītaḥ śacīpatinā // Lal_26.7 //
(Vaidya 300) yaḥ siṃhavikramagatiḥ saptapadā vikramī asaṃmūḍhaḥ /
brahmasvarāmatha giraṃ pramumoca jagatyahaṃ śreṣṭhaḥ // Lal_26.8 //
caturo dvīpāṃstyaktvā pravrajitaḥ sarvasattvahitahetoḥ /
duṣkaratapaścaritvā upāgamadyena mahimaṇḍaḥ // Lal_26.9 //
sabalaṃ nihatya māraṃ bodhiprāpto hitāya lokasya /
vārāṇasīmupagato dharmacakraṃ pravartayitā // Lal_26.10 //
sabrahmaṇā saha surairadhyeṣṭo vartayasva śamacakram /
adhivāsitaṃ ca muninā loke kāruṇyamutpādya // Lal_26.11 //
so 'yaṃ dṛḍhapratijño vārāṇasimupagato mṛgadāvam /
cakraṃ hyanuttaramasau pravartayitātyadbhutaṃ śrīmān // Lal_26.12 //
yaḥ śrotukāmu dharmaṃ yaḥ kalpanayutaiḥ samārjitu jinena /
śīghramasau tvaramāṇo āgacchatu dharmaśravaṇāya // Lal_26.13 //
duravāpyaṃ mānuṣyaṃ buddhotpādaḥ sudurlabhā śraddhā /
śreṣṭhaṃ ca dharmaśravaṇaṃ aṣṭākṣaṇavivarjana durāpāḥ // Lal_26.14 //
prāptāśca te 'dya sarve buddhotpādaḥ kṣaṇastathā śraddhā /
dharmaśravaṇaśca varaḥ pramādamakhilaṃ vivarjayata // Lal_26.15 //
bhavati kadācidavasthā yaḥ kalpanayutairna śrūyate dharmaḥ /
saṃprāptaḥ sa ca vādya pramādamakhilaṃ vivarjayata // Lal_26.16 //
bhaumādīn devagaṇān saṃcodayatī ca brahmaparyantām /
āyāta laghuṃ sarve vartayitā nāyako hyamṛtacakram // Lal_26.17 //
saṃcoditāśca mahatā devaghoṣeṇa tatkṣaṇaṃ sarve /
tyaktvā devasamṛddhiṃ prāptā buddhasya te pārśve // Lal_26.18 //
186：其光自然，暢此偈言：
1)其兜術天身，來下降母胎；在林微尼樹，墮地行七步。
2)即時師子吼，四天王帝接；其音超梵天，三世為最尊。
3)消滅諸惡趣，出家行學道；造立勤苦行，往詣佛樹下。
4)降伏魔力怨，逮無上正覺；今於仙人處，當轉正法輪。
5)梵天哀勸請，宣無上法典；能仁然可之，愍傷一切故。
6)建立誓堅固，波羅奈鹿苑；當轉大法輪，最上無能勝。
7)欲聽聞法者，宿億載積德；速疾來至彼，以時聽經典。
8)人身甚難得，佛世亦難遇；尊法不可值，捨八惡眾難。
9)今日正是時，開信值佛興；皆棄諸患難，聽受尊法教。
10)億載劫不聞，希可值遇法；今日當得聽，不當放懈怠。
187：於光明網中，而說頌曰：
1)從彼兜率宮，降生龍毘園，梵釋咸承捧，威猛如師子。
2)十方行七步，曾無迷惑心，即以梵音詞，而作如是唱。
3)我今於一切，為最尊最勝，捨轉輪王位，當利益眾生。
4)六年苦行已，即詣菩提座，降伏諸魔軍，疾成無上道。
5)梵釋諸天眾，勸請轉法輪，哀慜諸世間，嘿然而受請。
6)以堅固願力，向於鹿苑中，仙人所墮處，演說無上法。
7)此法無數劫，修習之所證，汝等樂聞者，速應來聽受。
8)人天身難得，佛出世甚難，聞法起信心，斯人亦復難。
9)汝不生八難，今獲人天身，值佛聞正法，而能有淨信。
10)汝於百千劫，未曾聞正法，今者得值遇，宜應善修習。
佛告諸比丘：光明網中說如是偈，覺悟三千大千世界一切人天等眾，汝可速來！今佛世尊轉于法輪。諸天龍等聞是語已，從其本宮來詣佛所。
Then, from within the array of light, these verses rang out:
1)“Leaving the Heaven of Joy, The Lord went to the mother’s womb, Took birth in the Lumbinī Grove, And was lifted up by the husband of Śacī. [412]
2)“With the gait of a lion, He took seven steps and, undistracted, Spoke with the voice of Brahmā: ‘I am the most excellent in the world.’
3)“In order to help all beings, He abandoned the four continents and took ordination. He first practiced austerities and hardships Before going to the center of the earth.
4)“He conquered Māra and his army, And gained awakening for the sake of the world. He has come to Varanasi And will turn the wheel of Dharma.
5)“Brahmā and the other gods requested him To turn the wheel of equanimity. Engendering compassion for the world, The Sage gave his consent.
6)“Keeping his firm promise, He has come to the Deer Park at Varanasi. There he will turn the wheel That is wondrous, glorious, and unsurpassed.
7)“The Lord practiced for a hundred billion eons. [F.198.a] If you seek the Dharma that he discovered, You should come in a hurry To listen to the Dharma.
8)“Rare is the human condition and the arising of a buddha, And extremely rare it is that someone develops faith. It is rare to find freedom from the eight unfortunate states, So listening to the Dharma is the most important activity.
10)“All these things have been found today: The Thus-Gone One has appeared, and you have your freedom and faith. Hearing the Dharma is the most precious thing Forone who renounces all mad carelessness.
11)“For the last billion eons, You have never heard the Dharma. This Dharma has been discovered today By one who renounces all mad carelessness.
12)“Our Guide will turn the wheel of immortality, So come quickly, everyone! This voice now urges all of you gods, From the earth up until Brahmā, to come.”
Once the great divine voice had called the gods, They at once abandoned their wealth And all appeared By the side of the Thus-Gone One. [413]
12.
iti hi bhikṣavo bhaumaidevairvārāṇasyāṃ ṛpipatane mṛgadāve dharmacakrapravartanārthaṃ tathāgatasya mahāmaṇḍalamātro 'dhiṣṭhito 'bhūt citro darśanīyo vipulo vistīrṇaḥ saptayojanaśatānyāyāmo vistāreṇa / upariṣṭāśca devaiśchatradhvajapatākāvitānasamalaṃkṛtaṃ gaganatalaṃ samalaṃkṛtamabhūt / kāmāvacarai rūpāvacaraiśca devaputraiścaturaśītisiṃhāsanaśatasahasrāṇi tathāgatāyopanāmitānyabhūvan - iha niṣadya bhagavān dharmacakraṃ pravartayatu asmākamanukampāmupādāyeti //
186：佛告比丘：地神暢音，佛之聖旨，立大高座當轉法輪。
187：爾時地神以神通力，令此道場縱廣正等七百由旬，種種莊嚴周遍清淨，虛空天神復將種種幢幡寶蓋以為嚴飾，欲界色界諸天子等，將八萬四千寶師子座置道場中，各自請言：世尊！哀慜我故，為坐此座轉正法輪。
Monks, in order for the Thus-Gone One to turn the wheel of Dharma at the Deer Park by the Hill of the Fallen Sages in Varanasi, the earth gods now formed a great circle around the Thus-Gone One. The circle was wonderful and beautiful to the eye. It was enormous with a circumference of seven hundred miles, and the gods adorned the sky above it with parasols, victory flags, banners, and canopies. The divine sons from the desire and form realms then offered to the Thus-Gone One 8.4 million lion thrones, accompanied by this request: “Please consider us with love and take your seat on this throne. We pray that the Blessed One will then turn the wheel of Dharma.”
13.
atha khalu bhikṣavastasmin samaye pūrvadakṣiṇapaścimottarābhyo digbhya ūrdhvamadhaḥ samantāddaśabhyo digbhyo bahavo bodhisattvakoṭyaḥ pūrvapraṇidhānasamanvāgatā āgatya tathāgatasya caraṇayornipatya dharmacakrapravartanāyādhyeṣante sma / ye ceha trisāhasramahāsāhasre lokadhātau śakro vā brahmā vā lokapālā (Vaidya 301) vā tadanye vā maheśākhyamaheśākhyā devaputrāste 'pi sarve tathāgatasya caraṇayoḥ śirobhiḥ praṇipatya tathāgatamadhyeṣante sma dharmacakrapravartanāya - pravartayatu bhagavān dharmacakram, pravartayatu sugato dharmacakraṃ bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca / yajasva bhagavan dharmayajñam, pravarṣa mahādharmavarṣam, ucchrepaya mahādharmadhvajam, prapūraya mahādharmaśaṅkham, pratāḍaya mahādharmadundubhim //
186：
187：諸比丘！爾時東西南北四維上下十方剎土，無量拘胝諸菩薩眾，宿植德本來至佛所，頂禮佛足右繞三匝，合掌恭敬勸請如來轉于法輪。十方三千大千世界，所有釋梵護世及餘無量諸天子眾，皆悉頂禮佛足右繞三匝合掌向佛，勸請如來轉于法輪。是諸眾會咸作是言：唯願世尊！利益安樂慜念諸眾生故，雨大法雨，建大法幢，吹大法螺，擊大法鼓。
Monks, at that time from all directions—east, south, west, and north, above and below—many millions of bodhisattvas who had made previous aspirations for this occasion came forth. They all bowed down to the feet of the Thus-Gone One and requested him to turn the wheel of Dharma. All the powerful gods in this billionfold universe, such as Śakra, Brahmā, the worldly protectors, and the other ones with the title of Great lord, [F.198.b] bowed their heads to the Thus-Gone One’s feet. They all requested the Thus-Gone One to turn the wheel of Dharma with these words:
“May the Blessed One now turn the wheel of Dharma for the benefit and happiness of many beings, for the love of the world, for the well-being and happiness of great numbers of beings, both gods and humans. Bliss-Gone One, please make this offering of Dharma. Lord, please shower the rain of Dharma! Unfold the great victory banner of the Dharma! Blow the great conch of the Dharma! Beat the great drum of the Dharma!”
14.
tatredamucyate /
trisahasra ito bahu brahma sureśvara pāla tathā
upagamya jinasya kramebhi nipatya udāhariṣu /
smara pūrvapratijñāṃ mahāmuni yā tvaya vāca kṛtā
ahu jyeṣṭhu viśiṣṭu prajāya kariṣye dukhasya kṣayam // Lal_26.19 //
tvaya dharṣitu mārū sasainyu drumendri sthihitva mune
varabodhi vibuddha suśānti nipātita kleśadrumāḥ /
abhiprāyu prapūrṇa aśeṣa ya cintita kalpaśatā
janatāṃ prasamīkṣya anāyika vartaya cakravaram // Lal_26.20 //
sugatasya prabhāya prabhāsita kṣetrasahasraśatā
bahavaḥ śatabuddhasutāśca upāgata ṛddhibalaiḥ /
vividhāṃ sugatasya karitvana pūja mahānicayāṃ
stavayiṃsu tathāgatu bhūtaguṇebhi adhyeṣitu kāruṇikam // Lal_26.21 //
karuṇāghana vidyutaprajña vipaśyana vāyusamā
abhigarjitu kalpasahasra nimantritu sarvajagat /
aṣṭāṅgikamārgajalo dhara varṣa samehi jagasya tṛṣāṃ
balaindriyadhyānavimokṣa vivardhaya sasyadhanam // Lal_26.22 //
bahukalpasahasra suśikṣitu śūnyatattva sthitā
samudānitu dharmaju bheṣaju jānitu sattvacarī /
janatā iya vyādhiśatebhi upadruta kleśagaṇaiḥ
jinavaidya pramocaya vartaya dharmacakravaram // Lal_26.23 //
ṣaḍi pāramite cirarātru vivardhitu kośu tvayā
asamaṃ tu acālyu praṇītu susaṃcitu dharmadhanam /
praja sarva anātha daridra anāyika dṛṣṭva imāṃ
vicaraṃ dhana sapta vināyaka cakra pravartayahī // Lal_26.24 //
(Vaidya 302) dhanadhānya hiraṇyasuvarṇa tathaiva ca vastra śubhā
vara puṣpa vilepana dhūpana cūrṇa gṛhāśca varāḥ /
antaḥpura rājya priyātmaja tyakta praharṣayato
jina bodhi gaveṣata sātivibuddha pravartaya cakravaram // Lal_26.25 //
tatha śīlu akhaṇḍu akalmaṣu rakṣitu kalpaśatāṃ
sada kṣānti subhāvita vīrya alīnu abhūṣi tava /
vara dhyāna abhijña vipaśyana prajña upekṣa mune
paripūrṇa manoratha nirjvara vartaya cakravaram // Lal_26.26 //
186：其大聖佛以己口宣：我最為尊十方第一，降伏魔兵盡眾苦源在佛樹下。時能仁尊道德寂然，裂壞勞怨所願具足無復餘結，百劫所行欲度眾生，所轉法輪無所慕樂，安住光明，勸化千億佛土無數百千諸佛真子威神足力，若干諸佛所可造化，現大柔軟如來音聲，至真功勳，勸助大哀愍念眾庶，覩其威耀察諸方便，於百千劫揚大雷吼，為諸眾生雨八味水，滅諸所受，根、力、覺意、禪思脫門，定意正受增益道性；從無數劫如所聞法，己身立行積累道法，分別諸藥曉眾生業，又斯病者當療治安，久遠塵勞皆令無想。佛為法醫度脫眾生，因轉法輪所度無極，其間神足從來歷載，道品之法普至微妙，一切德行積善法施，曉了醫藥充無限願，雖在貧匱無所貪樂隨顛倒財。諸佛導師常轉法輪，無有財利金銀思想；樂清淨乘，華香雜香擣香，宮內愛子躬身不好，不以歡樂，棄於天上天下之欲，志求佛道轉於法輪。布施救眾，戒無所犯，善將護禁而無缺漏；百劫之中常行忍辱；精進懃修，不懷怯弱無有增減；志存禪定觀于神通；智慧興隆具足所願，轉於法輪消于惱熱，乃應道法。
187：
From everywhere in this trichiliocosm, Brahmā, Śakra, and many guardians appeared. Bowing their heads to the Victorious One, they said: [414]
1) “Great Sage, please remember your earlier promise. Previously you said, ‘I am the first and the best, I will free all beings from their suffering.’  Sage, as you sat below the holy tree, you then tamed Māra and his henchmen, and awakened to the peace  and sacredness of supreme awakening. You felled the tree of disturbing emotions. Now all the intentions that you nurtured for a hundred eons have been fulfilled. So now please look upon those beings who are without a protector and turn the supreme wheel.”
2)The light of the Thus-Gone One illuminated hundreds of thousands of buddha realms, causing many hundreds of sons of the buddhas to arrive miraculously. They offered the Bliss-Gone One manifold and vast offerings and praised his qualities. Then they made this request to his compassionate being:
3)“Like a compassionate cloud, a lightning bolt of wisdom, and a wind of insight, For a thousand eons, you have nourished beings with your thunderous voice. Please pacify their thirst with the downpour from the rain cloud of the eightfold path; May your powers, faculties, and concentration make the harvest of liberation bountiful.
4)“For many thousands of eons, you have trained well and rested in the suchness of emptiness; You dispense the medicine of the Dharma and know the lives of sentient beings. [F.199.a] For human beings, tormented by the hundred diseases of disturbing emotions, Victorious Physician, please turn the supreme wheel of Dharma and liberate beings.
5)“For so long you increased the six perfections; You performed and amassed an incomparable and immutable wealth of Dharma. As you behold all these beings without protection, wealth, or guidance, Noble Guide, please share the seven types of wealth and turn the wheel. [415]
6)“Seeking the awakening of the victorious ones, you joyfully relinquished your fortune, Riches, treasures, gold, fine robes, beautiful flowers, ointments, scented powders, Finest dwellings, your retinue of consorts, the kingdom, even your beloved son. Perfect Buddha, please turn the supreme wheel.
7)“For a hundred eons you have likewise kept your discipline intact and pure, Always training in patience and with your diligence never waning. Sage, your concentration is supreme and your insight is a clairvoyant wisdom; With your intent fulfilled, please remove the fever and turn the supreme wheel.”
15.
atha khalu bhikṣavaḥ sahacittotpādadharmacakrapravartī nāma bodhisattvo mahāsattvastasyāṃ velāyāṃ cakraṃ sarvaratnapratyuptaṃ sarvaratnapraśobhitaṃ nānāratnālaṃkāravyūhavibhūṣitaṃ sahasrāraṃ sahasraraśmi sanābhikaṃ sanemikaṃ sapuṣpadāmaṃ sahemajālaṃ sakiṅkiṇījālaṃ sagandhahastaṃ sapūrṇakumbhaṃ sanandikāvartaṃ sasvastikālaṃkṛtaṃ nānāraṅgaraktadivyavastropaśobhitaṃ divyapuṣpagandhamālyavilepanānuliptaṃ sarvākāravaropetaṃ tathāgatāya dharmacakrapravartanāya pūrvapraṇidhānābhinirhṛtaṃ bodhisattvāśayaviśodhitaṃ tathāgatapūjārhaṃ sarvatathāgatasamanvāhṛtaṃ sarvabuddhādhiṣṭhānāvilopitaṃ pūrvakaistathāgatairarhadbhiḥ samyaksaṃbuddhaiḥ pratyeṣitaṃ pravartitapūrvaṃ ca dharmacakramupanāmayati sma / upanāmya ca kṛtāñjalipuṭastathāgatamābhirgāthābhirabhyaṣṭāvīt -
dīpaṃkareṇa yada vyākṛtu śuddhasattvo buddho bhaviṣyasi hi tvaṃ narasiṃhasiṃhaḥ /
tasmiṃ samāsi praṇidhī iyamevarūpā saṃbodhiprāptu ahu dharma adhyeṣayeyam // Lal_26.27 //
na ca śakya sarvi gaṇanāya anupraveṣṭuṃ ye āgatā daśadiśebhirihāgrasattvāḥ /
adhyeṣi śākyakulanandana dharmacakre prahvā kṛtāñjalipuṭāścaraṇau nipatya // Lal_26.28 //
yā bodhimaṇḍi prakṛtā ca surairviyūhā yā vā viyūha kṛta sarvajinātmajebhiḥ /
sā sarva saṃsthita viyūha ti dharmacakre paripūrṇakalpa bhaṇamānu kṣayaṃ na gacchet // Lal_26.29 //
trisahasri loki gaganaṃ sphuṭa devasaṃghaiḥ dharaṇītalaṃ asurakinnaramānuṣaiśca /
utkāsaśabdu napi śrūyati tanmuhūrtaṃ sarvi prasannamanaso jinamabhyudīkṣan // Lal_26.30 //
186：於是有菩薩名發意，轉法輪歎說此法，超諸俗寶，一切眾寶道寶為上，甚好巍巍嚴飾清淨，其千光明悉照天下，自以要誓華香幢幡，俱共叉手，帳紫金色，香水滿瓶弘誓洗浴，清心眾垢造立吉祥。爾時世尊則轉法輪而勸助之，復叉手指供養世尊，而偈歎曰：
1)其定光如來，授聖清淨決；當得佛道意，人中師子尊。
2)在彼立所願，行法是色像；以得佛道時，因勸助道法。
3)入若干品業，常以一切故；在眾生之類，濟十方來會。
4)勸助諸種族，宣布道法輪；叉手自奉事，投身稽首禮。
5)其在佛樹下，清淨諸天人；若行清白業，奉供最能仁。
6)一切皆住立，請說大法輪；具一切人中，歎德不可盡。
7)三千大千界，周遍虛空中；諸天阿須倫，天下皆稽首。
8)諸天越音聲，須臾無信者；一切者歡悅，皆觀如來尊。
9)梵天得自在，暢雷雨之音；百千巨億載，咸皆共來會。
187：佛告諸比丘：爾時眾中有一菩薩，名曰轉法，持眾寶輪備有千輻，莊嚴綺麗不可稱比，放千光明。又以花鬘寶鈴微妙繒綵無量寶具以為嚴飾。由是菩薩先願力故，感此輪生，供養如來過去諸佛，皆有此輪然後轉法。時彼菩薩持是輪寶，奉獻如來而說偈言：
1)尊憶過去時，然燈佛授記，當得成正覺，號名曰牟尼。
2)我亦於彼時，發此弘誓願，導師得成佛，當奉此輪寶。
3)一切人天等，及諸菩薩眾，其數無有量，皆為轉法輪。
4)各以己神力，齎種種供具，寶臺花蓋等，窮劫說不盡。
5)三千大千界，天人阿修羅，諸龍神眾等，咸悉一心請。
Monks, at that point a bodhisattva, a great being, known as the One Who Turns the Wheel When the Intent Is Formed, offered a Dharma wheel to the Thus-Gone One. It was an exquisite wheel adorned with all kinds of jewels, gems, and various other embellishments. It had a hub, a rim, and a thousand spokes. It was adorned with flower garlands, lattices of gold, tassels with bells, and the motifs of an elephant in rut, a filled vase, and a swastika. The wheel was adorned with various marks of auspiciousness, beautifully wrapped in divine fabrics and dyed in different colors. It was strewn with flowers of the heavens, adorned with fragrant garlands, and rubbed with perfumed ointments.
In this way it was a wheel as beautiful as can be. It came about through the power of previous aspirations made as the Bodhisattva had trained. It was truly a suitable offering to the Thus-Gone One. [F.199.b] Since all the previous thus-gone ones in succession had accepted this wheel, it possessed the unbroken blessings of all the buddhas. In fact this wheel had previously been turned by all former thus-gone ones, worthy ones, perfect buddhas, and therefore it was now offered to the Thus-Gone One for turning.
Once he had made his offering to the Thus-Gone One, the bodhisattva joined his palms and praised the Thus-Gone One with these verses:
“When Dipaṃkara made the prediction for the Pure One, He said, ‘You will become a buddha, a lion among the lions of men.’ At that time I made the following aspiration: ‘When I become perfectly enlightened, I will seek the Dharma.’ [416]
“Today the best of beings have come here from the ten directions, So many in number that they cannot be counted. With joined palms they bow at the Thus-Gone One’s feet And request the joy of the Śākya clan to turn the wheel of Dharma.
“The offerings of the gods at the seat of awakening, And the arrays of the sons of the victorious ones— They all stand together, set forth for the wheel of Dharma. The complete array could never be fully described.
“The heavens above this trichiliocosm are filled with gods, And on earth demigods, kiṃnaras, and humans roam. Yet no sound can be heard at this very moment As everyone looks with a peaceful mind to the Victorious One.”
16.
(Vaidya 303) iti hi bhikṣavastathāgato rātryāḥ prathame yāme tūṣṇībhāvenādhivāsayati sma / rātryā madhyame yāme saṃrañjanīyāṃ kathāṃ pravartayati sma / rātryāḥ paścime yāme pañcakān bhadravargīyānāmantryaitadavocat - dvāvimau bhikṣavaḥ pravrajitasyāntāvakramau / yaśca kāmeṣu kāmasukhallikā yogo hīno grāmyaḥ pārthagjaniko nālamāryo 'narthopasaṃhito nāyatyāṃ brahmacaryāya na nirvide na virāgāya na nirodhāya nābhijñāya na saṃbodhaye na nirvāṇāya saṃvartate / yā ceyamamadhyamā pratipadā ātmakāyaklamathānuyogo duḥkho 'narthopasaṃhito dṛṣṭadharmaduḥkhaścāyatyāṃ ca duḥkhavipākaḥ / etau ca bhikṣavo dvāvantāvanupagamya madhyamayaiva pratipadā tathāgato dharmaṃ deśayati - yaduta samyagdṛṣṭiḥ samyaksaṃkalpaḥ samyagvāk samyakkarmāntaḥ samyagājīvaḥ samyagvyāyāmaḥ samyaksmṛtiḥ samyaksamādhiriti / catvārīmāni bhikṣava āryasatyāni / katamāni catvāri? duḥkhaṃ duḥkhasamudayo duḥkhanirodho duḥkhanirodhagāminī pratipat / tatra katamad duḥkham? jātirapi duḥkhaṃ jarāpi duḥkhaṃ vyādhirapi duḥkhaṃ maraṇamapi apriyasaṃprayogo 'pi priyaviprayogo 'pi duḥkham / yadapi icchan paryeṣamāṇo na labhate tadapi duḥkham / saṃkṣepāt pañcopādānaskadhā duḥkham / idamucyate duḥkham / tatra katamo duḥkhasamudayaḥ? yeyaṃ tṛṣṇā paunarbhavikī nandīrāgasahagatā tatratatrābhinandinī ayamucyate duḥkhasamudayaḥ / tatra katamo duḥkhanirodhaḥ? yo 'syā eva tṛṣṇāyāḥ punarbhavikyā nandīrāgasahagatāyāstatratatrābhinandinyā janikāyā nirvartikāyā aśeṣo virāgo nirodhaḥ ayaṃ duḥkhanirodhaḥ / tatra katamā duḥkhanirodhagāminī pratipat? eṣa evāryāṣṭāṅgamārgaḥ / tadyathā / samyagdṛṣṭiryāvatsamyaksamādhiriti / idamucyate duḥkhanirodhagāminī pratipadāryasatyamiti /
186：
187：1)佛告諸比丘：如來於初夜時默然而過，於中夜分安慰大眾令生歡喜，至後夜已喚五跋陀羅而告之言：汝等應知！出家之人有二種障。何等為二？一者心著欲境而不能離，是下劣人無識凡愚非聖所行，不應道理，非解脫因，非離欲因，非神通因，非成佛因，非涅槃因。二者不正思惟，自苦其身而求出離，過現未來皆受苦報。比丘！汝等當捨如是二邊，我今為汝說於中道，汝應諦聽常勤修習。何謂中道？正見、正思惟、正語、正業、正命、正精進、正念、正定，如是八法名為中道。2)佛告諸比丘：有四聖諦。何等為四？所謂苦諦、苦集諦、苦滅諦、證苦滅道諦。比丘！何等名為苦聖諦？所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛蘊苦，如是名為苦聖諦。何等名為苦集聖諦？所謂愛取有喜與貪俱悕求勝樂，如是名為苦集聖諦。何等名為苦滅聖諦？所謂愛取有喜與貪俱悕求勝樂，盡此一切，如是名為苦滅聖諦。何等名為證苦滅聖道諦？即八聖道，所謂正見乃至正定，此即名為證苦滅聖道諦。
Monks, the Thus-Gone One now spent the first part of the night in silence. During the middle part of the night, he gave an eloquent talk. Finally, during the last part of the night, he summoned the five excellent companions and said:
“Monks, there are two extremes that you should avoid when you have taken ordination. First do not follow self-indulgence, which is shallow, worldly, ordinary, [F.200.a] unworthy of a noble one, and attended by undesired consequences. In the long run it will prevent you from practicing your religion. You will become distracted and unable to develop nonattachment. You will not enter into the state of cessation nor develop higher knowledge, or attain the perfect awakening of nirvāṇa. On the other hand, straying from the middle way, you will not pass beyond suffering. If you mistreat your body so that it suffers and is harmed, you will face difficulties as can be observed right now, and in the future even further misery will fall on you.
“Monks, the Bliss-Gone One teaches the Dharma by showing the middle way that does not fall into either of the two extremes. The Dharma that he teaches is one of correct view, intention, [417] speech, action, livelihood, effort, mindfulness, and concentration.
“Monks, there are also four truths of the noble ones. What are these four? Suffering, the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering.
“What is suffering? It is the pain that accompanies birth, growing old, falling sick, and dying. It also includes the suffering of meeting the unpleasant and parting from the pleasant. Not finding what is being sought is also suffering. In short the five perpetuating aggregates are suffering. This is what we call suffering.
“What is the origin of suffering? It is the craving that perpetuates existence, which is attended upon by the passion for enjoyment, and which finds pleasures here and there. That is the origin of suffering.
“What is the cessation of suffering? It is the complete and dispassionate cessation of craving that perpetuates existence, which is attended upon by the passion for enjoyment, and which finds pleasures here and there. This is the cessation of suffering.
“What is the path that leads to the cessation of suffering? It is exclusively the eightfold path of the noble ones. [F.200.b] This is the path that starts with correct view and ends with correct concentration. It is called the path that leads to the cessation of suffering—a noble truth.
17.
imāni bhikṣavaścatvāryāryasatyāni / iti duḥkhamiti me bhikṣavaḥ purvamaśruteṣu dharmeṣu yoniśomanasikārādbahulīkārājjñānamutpannaṃ cakṣurutpannaṃ vidyotpannā bhūrirutpannā meghotpannā prajñotpannā ālokaḥ prādurbhūtaḥ / ayaṃ duḥkhasamudaya iti me bhikṣavaḥ pūrvamaśruteṣu dharmeṣu yoniśomanasikārādbahulīkārājjñānamutpannaṃ cakṣurutpannaṃ vidyotpannā bhūrirutpannā meghotpannā prajñotpannā ālokaḥ prādurbhūtaḥ / ayaṃ duḥkhanirodha iti me bhikṣavaḥ sarvaṃ pūrvavadyāvadālokaḥ prādurbhūtaḥ / iyaṃ duḥkhanirodhagāminī pratipaditi me bhikṣavaḥ pūrvavadeva peyālaṃ yāvadālokaḥ prādurbhūtaḥ / yatkhalvidaṃ duḥkhaṃ parijñeyamiti me bhikṣavaḥ pūrvavadeva peyālaṃ yāvadālokaḥ prādurbhūtaḥ / sa khalvayaṃ duḥkhasamudayaḥ prahātavya iti me bhikṣavaḥ pūrvamaśrateṣu dharmeṣu sarvaṃ yāvadāloka iti / sa khalvayaṃ duḥkhanirodhaḥ sākṣātkartavya iti me bhikṣavaḥ pūrvavadyāvadāloka iti / sā khalviyaṃ duḥkhanirodhagāminī pratipadbhāvayitavyeti pūrvavadyāvadāloka iti / tatkhalvidaṃ duḥkhaṃ parijñātamiti me bhikṣavaḥ pūrvamaśrateṣu iti peyālam / sa khalvayaṃ duḥkhasamudayaḥ prahīṇa iti me bhikṣavaḥ pūrvamaśruteti peyālam / sa khalvayaṃ duḥkhanirodhaḥ sākṣātkṛta iti me bhikṣavaḥ pūrvamaśruteti peyālam / sā khalviyaṃ duḥkhanirodhagāminī pratipadbhāviteti me bhikṣavaḥ pūrvamaśruteṣu dharmeṣu yoniśomanasikārādbahulīkārājjñānamutpannaṃ cakṣurutpannaṃ bhūrirutpannā vidyotpannā medhotpannā prajñotpannā ālokaḥ prādūrbhūtaḥ //
(Vaidya 304) iti hi bhikṣavo yāvadeva me eṣu caturṣvāryasatyeṣu yoniśo manasi kurvato evaṃ triparivartaṃ dvādaśākāraṃ jñānadarśanamutpadyate, na tāvadahaṃ bhikṣavo 'nuttarāṃ samyaksaṃbodhimabhisaṃbuddho 'smi iti pratijñāsiṣam / na ca me jñānadarśanamutpadyate / yataśca me bhikṣava eṣu caturṣvāryasatyeṣvevaṃ triparivartaṃ dvādaśākāraṃ jñānadarśanamutpannam, akopyā ca me cetovimuktiḥ, prajñāvimuktiśca sākṣātkṛtā, tato 'haṃ bhikṣavo 'nuttarāṃ samyaksaṃbodhimabhisaṃbuddho 'smi iti pratijñāsiṣam / jñānadarśanaṃ me udapādi / kṣīṇā me jātiḥ, uṣitaṃ brahmacaryam, kṛtaṃ karaṇīyam, nāparasmādbhavaṃ prajānāmi //
186：
187：1)復告比丘：如是苦法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦集法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦集滅法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦滅證道，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。2)復告比丘！苦應知、集應斷、滅應證、道應修，如是四法我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。3)復告比丘：我已知苦、已斷集、已證滅、已修道，如是四法我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。4)復告比丘：我先未見四聖諦，未得阿耨多羅三藐三菩提時，正智未生；我從證見四聖諦法輪已，心得解脫，慧得解脫，不復退失，而以正智得阿耨多羅三藐三菩提。我生已盡，梵行已立，所作已辦，不受後有。
“Monks, these four truths are the truths of the noble ones. “Monks, this teaching I had not heard previously. I understood it by intensely and introspectively focusing my mind on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, this teaching I had not heard previously. I understood it by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, this teaching I had not heard previously. [F.201.a] I understood it by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, this teaching I had not heard previously. I understood it by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. [418]
“Monks, within this teaching that I had not heard previously, suffering must be known. This I understood by focusing intently on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, the origin of suffering must be abandoned. This I understood by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, the cessation of suffering must be actualized. This I understood by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, the path that leads to the cessation of suffering must be practiced. This I understood by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.
“Monks, within this teaching that I had not heard previously, I have fully understood suffering. This I did by focusing intently on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, I have abandoned the origin of suffering. This I did by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, I have actualized the cessation of suffering. This I did by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, I have practiced the path that leads to the cessation of suffering. This I did by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.
“Monks, in this way I genuinely contemplated each of the four truths of the noble ones while I recited them three times. Still I did not develop the wisdom that sees their twelve aspects. Monks, therefore I did not make any claims of having awakened to unsurpassable, perfect and complete buddhahood, and I still lacked the insight of wisdom.
“However, monks, once I had recited the four truths of the noble ones three times, I developed the wisdom that sees their twelve aspects. At that point my mind was free and my insight was now free and pure. Monks, at that point I declared that I had awakened to unsurpassable, perfect and complete buddhahood. My wisdom vision had been developed, my births had been exhausted, I had carried out my religious practice, I had done what needed to be done, and I will not have another life.”
18.
tatredamucyate /
vācāya brahmaruta kinnaragarjitāya aṃśaiḥ sahasranayutebhi samudgatāya /
bahukalpakoṭi sada satyasubhāvitāya kauṇḍinyamālapati śākyamuniḥ svayaṃbhūḥ // Lal_26.31 //
cakṣuranityamadhruvaṃ tatha śrota ghrāṇaṃ jihvā pi kāya mana duḥkhā anātma śūnyā /
jaḍāsvabhāva tṛṇakuḍma ivā nirīhā naivātra ātma na naro na ca jīvamasti // Lal_26.32 //
hetuṃ pratītya imi saṃbhuta sarvadharmā atyantadṛṣṭivigatā gaganaprakāśā /
na ca kārako 'sti tatha naiva ca vedako 'sti na ca karma paśyati kṛtaṃ hyaśubhaṃ śubhaṃ vā // Lal_26.33 //
skandhā pratītya samudeti hi duḥkhamevaṃ saṃbhonti tṛṣṇa salilena vivardhamānā /
mārgeṇa dharmasamatāya vipaśyamānā atyantakṣīṇa kṣayadharmatayā niruddhāḥ // Lal_26.34 //
186：
1)無數億劫中，善行正真業。時釋迦文佛，與拘倫談論，
2)苦空非我有，說其眼非常，耳鼻不能久，自然為恍惚。
3)頭首亦自然，諸根無常聚；以如是觀者，無我無壽命。
4)是一切諸法，皆從因緣生；若離是諸見，覩之如虛空。
5)無見無有作，亦無覩眾生；若淨不淨緣，亦不得捨離。
6)五陰無所起，起者大苦患；興起恩愛淟，其行遂增減。
7)以能等觀者，得正真道義；致究竟盡法，便能覺了盡。
8)從發思想念，不慎行致之；常修明智行，遵行如是道。
9)在於因緣行，而無所造立；雖處於神識，不與因緣合。
187：1)爾時世尊出梵音聲，如是梵音從無量功德之所成就，無量劫來修習真實，不假於師自然而悟，發是妙聲，語憍陳如等言：眼是無常苦空無我、無人無眾生無壽命，猶如腐草，雜土為牆危脆不實，如眼，耳鼻舌身意亦復如是。
2)憍陳如！一切法從因緣生無有體性，離常離斷猶如虛空，雖無作者及以受者，善惡之法而不敗亡。3)憍陳如！色是無常苦空無我，受想行識亦復如是，由愛為水潤漬因緣眾苦增長；若得聖道證見諸法體性皆空，即能永滅如是眾苦。
On this topic, it is said: [419]
1)With the melody of Brahma and the voice of a kiṃnara, Emanating trillions of light rays, He, who had cherished the truth for many millions of eons, The Self-Arisen Śākyamuni, spoke these words to Kauṇḍinya:
2)“The eyes, ears, and nose are impermanent and baseless; Likewise the tongue, body, and mind are also suffering, without a self, and empty. They are lifeless matter, inert like hay or a wall; There is no self here, neither a person nor life force.
3)“All phenomena are causally produced; Beyond limits and without consciousness, they are like space. There is no agent and likewise no one who feels, And no action that can be observed as performed, be it good or bad.
4)“Suffering arises based on the aggregates; The water of craving makes it grow. [F.201.b] On the path the aggregates are perceived to be the equality of phenomena; Infinitely diminished in harmony with the law of decay, they cease.
19.
saṃkalpakalpajanitena ayoniśena bhavate avidya na pi saṃbhavako 'sya kaści /
saṃskārahetu dadate na ca saṃkramo 'sti vijñānamudbhavati saṃkramaṇaṃ pratītya // Lal_26.35 //
vijñāna nāma tatha ca rūpa samutthitāsti nāme ca rūpi samudenti ṣaḍindriyāṇi /
ṣaḍindiyairnipatito iti sparśa uktaḥ sparśena tisra anuvartati vedanā ca // Lal_26.36 //
(Vaidya 305) yatkiṃci vedayitu sarva satṛṣṇa uktā tṛṣṇāta sarva upajāyati duḥkhaskandhaḥ /
upādānato bhavati sarva bhavapravṛttiḥ bhavapratyayā ca samudeti hi jātirasya // Lal_26.37 //
jātīnidāna jaravyādhidukhāni bhonti upapatti naika vividhā bhavapañjare 'smin /
evameṣa sarva iti pratyayato jagasya na ca ātma pudgalu na saṃkramako 'sti kaści // Lal_26.38 //
yasminna kalpu na vikalpu yonimāhuḥ yadyoniśo bhavati na tatra avidya kāci /
yasminnirodhu bhavatīha avidyatāyāḥ sarve bhavāṅga kṣayakṣīṇa kṣayaṃ niruddhā // Lal_26.39 //
evameṣa pratyayata buddha tathāgatena tena svayaṃbhu svakamātmanu vyākaroti /
na skandha āyatana dhātu vademi buddhaṃ nānyatra hetvavagamādbhavatīha buddhaḥ // Lal_26.40 //
186：拘隣等品第二十四
佛告比丘：爾時如來為頒宣諸法，說十二因緣根本所起，從無明有行，從行有識，從識有名色，從名色有六入，從六入有更，從更有痛，從痛有愛，從愛有受，從受有有，從有有生，從生致老病死大苦患合。無明以盡行便盡，行已盡識便盡，識已盡名色便盡，名色已盡六入便盡，六入已盡更便盡，更已盡痛便盡，痛已盡愛便盡，愛已盡受便盡，受已盡有便盡，有已盡生便盡，生已盡老病死皆盡，則無五陰大苦之患。從緣則有，無緣則無。如來解是六情因緣十二之本，是故自在達皆自然無有根本。
187：1)憍陳如！由彼分別不正思惟而生無明，更無有餘為無明因，而此分別不至無明。復由無明而生諸行，而此無明不至諸行，乃至行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是等為世間因，更無有餘能為其因。2)雖生諸法而因不至，法竟無我人眾生受者，捨於此身而至彼蘊；如理思惟無所分別，即滅無明，由無明滅即行滅，行滅即識滅，識滅即名色滅，名色滅即六處滅，六處滅即觸滅，觸滅即受滅，受滅即愛滅，愛滅即取滅，取滅即有滅，有滅即生滅，生滅即老死憂悲苦惱滅。3)若能如是於蘊界處了悟因緣，爾時得成多陀阿伽度、阿羅訶、三藐三佛陀。
5)“Through conceptual thinking, which is superficial, Ignorance arises; it has no other source. When you eliminate the cause of formations, there is no passing on; Consciousness arises dependent on passing on.
6)“Likewise name and form appear from consciousness; From name and form, the six sense fields appear. [420] When joined with these six sense fields, it is said that contact appears; Contact produces the three kinds of feelings.
7)“Even the smallest feeling is said to be accompanied by craving, And craving produces all forms of clinging. The clinging in turn perpetuates all existence, And based on existence, one’s birth occurs.
8)“Rooted in birth, the stages of old age, sickness, and death follow; In this web of existence, there are many types of birth. Likewise all beings appear from conditions, With no self or person who transmigrates.
9)“Whoever has no thought or concept has found the true way; Whoever has found the true way has no ignorance. Whoever has brought this ignorance to a halt Has exhausted all forms of existence for good.
10)“The Awakened One, the Thus-Gone One, the Self-Arisen One Has severed this causation within himself. Buddha can only mean someone who knows all causality; It does not refer to the aggregates, sense sources, and elements.
20.
bhūmirna cātra paratīrthika niḥsṛtānāṃ śūnyā pravādi iha īdṛśa dharmayoge /
ye pūrvabuddhacaritā suviśuddhasattvāḥ te śaknuvanti imi dharma vijānanāya // Lal_26.41 //
evaṃ hi dvādaśākāraṃ dharmacakraṃ pravartitam /
kauṇḍinyena ca ājñātaṃ nirvṛttā ratanā trayaḥ // Lal_26.42 //
buddho dharmaśca saṃghaśca ityetadratanatrayam /
parasparāṃ gataḥ śabdo yāvad brahmapurālayam // Lal_26.43 //
vartitaṃ virajaṃ cakraṃ lokanāthena tāyinā /
utpannā ratanā trīṇi loke paramadurlabhā // Lal_26.44 //
kauṇḍinyaṃ prathamaṃ kṛtvā pañcakāścaiva bhikṣavaḥ /
ṣaṣṭīnāṃ devakoṭīnāṃ dharmacakṣurviśodhitam // Lal_26.45 //
anye cāśītikoṭyastu rūpadhātukadevatāḥ /
teṣāṃ viśodhitaṃ cakṣu dharmacakrapravartane // Lal_26.46 //
(Vaidya 306) caturaśītisahasrāṇi manuṣyāṇāṃ samāgatā /
teṣāṃ viśodhitaṃ cakṣu muktā sarvebhi durgatī // Lal_26.47 //
186：其外異學不及知此空法自然，如是法者，過去諸佛所可解達，為諸眾生分別說之，曉了是法乃得寂然，是故敷演十二緣起而轉法輪。拘隣知之，拘隣者知本際也，以滅盡者則成三寶。佛、法、聖眾是三寶名，暢布天下音徹梵天，如來今日轉於清淨法輪，護世至真興顯三寶，世難可致。拘隣之等五人比丘，六十億天得法眼淨，復八十億色界天人得法眼淨無上正真，八萬世人來會觀者亦法眼淨，皆度眾苦。
187：如是甚深微妙之法，非諸異道所能了悟。爾時世尊為憍陳如，三轉十二行法輪已，憍陳如等皆悉了達諸法因緣，漏盡意解成阿羅漢。即於是時三寶出現，婆伽婆為佛寶，三轉十二行法輪為法寶，五跋陀羅為僧寶。佛轉法輪時，六十拘胝欲界諸天、八十拘胝色界諸天，八萬四千人，皆悉遠塵離垢得法眼淨。
11)“There is no place here for the heretics of other schools; Here, in such practice of the Dharma, the emptiness has been proclaimed. Those beings who are fortunate enough to understand this teaching Are those who studied and were purified under previous buddhas.” [421]
12)When the wheel of Dharma was turned With its twelve aspects, Kauṇḍinya understood the meaning, And so the Three Jewels came to be.
13)The Buddha, the Dharma, and the Saṅgha: These are the Three Jewels. Even up to the Palace of Brahma, The news went out from person to person:
14)“The Protector of the World Has turned a stainless wheel. The Three Jewels, which are so rare in this world, Have now appeared.” [F.202.a]
15)The five monks— Kauṇḍinya and the rest— Along with sixty million gods Purified their eye of Dharma.
16)Others, however, say that there were eighty million deities Present from the realm of form. Their vision was purified At the time of the turning of the wheel of Dharma.
17)The 84,000 humans Who had congregated there Purified their eyes And were liberated from all unfavorable rebirths.
21.
daśadiśatu ananta buddhasvaro gacchi tasmiṃ kṣaṇe
ruta madhura manojña saṃśrūyante cāntarīkṣe śubha /
eṣa daśabalena śākyarṣiṇā dharmacakrottamaṃ
ṛṣipatanamupetya vārāṇasī vartito nānyathā // Lal_26.48 //
daśa diśita yi keci buddhaśatā sarvi tūṣṇībhutāḥ
teṣa muninaye upasthāyakāḥ sarvi pṛcchī jināṃ /
kimiti daśabalebhi dharmākathā chinna śrutvā rūtaṃ
sādhu bhaṇata śīghra kiṃ kāraṇaṃ tūṣṇībhāvena sthitāḥ // Lal_26.49 //
purvabhavaśatebhi vīryābalai bodhi samudāniyā
bahava śatasahasra paścānmukhā bodhisattvā kṛtāḥ /
tena hitakareṇa uttaptatā prāpta bodhiḥ śivā
cakra triparivarta prāvartitā tena tūṣṇībhutāḥ // Lal_26.50 //
imu vacana śruṇitva teṣāṃ munīsattvakoṭyaḥ śatā
maitrabala janitva saṃprasthitā agrabodhiṃ śivām /
vayamapi anuśikṣi tasyā mune vīryasthāmodgataṃ
kṣipra bhavema loki lokottamā dharmacakṣurdadāḥ // Lal_26.51 // iti //
186：時佛音響徹聞十方，虛空天神聞柔和音，是釋迦文十力世尊，仙人之處鹿苑之中，敷演法輪說十二緣，咸使知之。十方諸佛聞其音者皆悉默然，諸天、龍神、阿須倫，諸佛侍者各白其佛：分別諸法普聞其音，善哉世尊！速決其意，何故默然？先世之時寂然精進，以其道力習於道法，越無央數百千菩薩，自致得佛。今此十力勤修得佛，轉其三合十二法輪，其三合十二法輪者，無去來今三世之心也，是故一切聞是音聲。億百千人興發慧力建立大道，各自念言：吾等當學彼佛精進威神勢力，使疾獲致三世之尊施世道目，皆使逮致無上正真之道。
187：佛告諸比丘：如來以妙梵之音轉于法輪，其聲遍至十方佛土，彼諸如來各聞三轉十二行妙梵之聲，咸見世尊住波羅奈鹿野苑中而轉法輪。是時十方諸佛皆悉默然而不說法，彼土菩薩各從座起而白佛言：世尊！如來今者何故默然而不說法？爾時彼佛告諸菩薩言：汝等應知！釋迦如來於無量劫，勤苦累德勇猛精進行菩薩道，超過無量菩薩之行，於娑婆世界得阿耨多羅三藐三菩提，利益一切起大慈悲轉于法輪。其佛梵音遍至十方無邊剎土，我今聞彼說法之聲，是故默然。諸菩薩眾聞佛語已，皆發阿耨多羅三藐三菩提心作是誓言：願我當來速成佛道，以無漏法眼開悟眾生，同於彼佛。
18)Immediately the Thus-Gone One’s unbounded voice went out into the ten directions. Its sweet and beautiful sound could be heard throughout the heavens: “The Sage of the Śākyas, endowed with the ten powers, went to the Hill of the Fallen Sages at Varanasi, where he turned the supreme wheel of Dharma. That is what happened.”
19)At the same time hundreds of buddhas, residing in the ten directions, all became silent. This caused all their attendants to ask the victorious ones: “When we heard this voice, you stopped the Dharma talk that you were delivering by means of your ten powers. Why did you become silent? Please tell us right away!”
20)The buddhas replied: “In the past, for hundreds of lives this Buddha strove diligently toward awakening and did better than many hundreds of thousands of bodhisattvas. [422] Thus he, the Benefactor, attained spiritual heat and the most auspicious awakening. The Dharma wheel, which revolves three times, has been set in motion, so this is why we are silent.”
21)When the hundred million beings heard this answer from the buddhas, they developed the power of love and entered into supreme and auspicious awakening. Then they said: “Even we are able to follow in the footsteps of this Sage with all his glorious diligence and power. Now may we swiftly become the best in this world; may we give to others the eye of Dharma.”
22.
atha khalu maitreyo bodhisattvo mahāsattvo bhagavantametadavocat - ime bhagavan daśadiglokadhātusaṃnipatitā bodhisattvā mahāsattvā bhagavataḥ sakāśāddharmacakrapravartanavikurvaṇasya praveśaṃ śrotukāmāḥ / tatsādhu bhagavān deśayatu tathāgato 'rhan samyaksaṃbuddhaḥ kiyadrūpaṃ tathāgatena dharmacakraṃ pravartitam? bhagavānāha - gambhīraṃ maitreya dharmacakraṃ grāhānupalabdhitvāt / durdarśaṃ taccakraṃ dvayavigatatvāt / duranubodhaṃ taccakraṃ manasikārāmanasikāratvāt / durvijñānaṃ taccakraṃ jñānavijñānasamatānubaddhatvāt / anāvilaṃ taccakraṃ anāvaraṇavimokṣapratilabdhatvāt / sūkṣmaṃ taccakraṃ anupamopanyāsavigatatvāt / sāraṃ taccakraṃ vajropamajñānapratilabdhatvāt / abhedyaṃ taccakraṃ pūrvāntasaṃbhavatvāt / aprapañcaṃ taccakraṃ sarvaprapañcopārambhavigatatvāt /
akopyaṃ taccakraṃ atyantaniṣṭhatvāt / sarvatrānugataṃ taccakraṃ ākāśasadṛśatvāt / tatkhalu punarmaitreya dharmacakraṃ sarvadharmaprakṛtisvabhāvaṃ saṃdarśanavibhavacakraṃ anutpādānirodhāsaṃbhavacakraṃ anālayacakraṃ akalpāvikalpadharmanayavistīraṇacakraṃ śūnyatācakraṃ animittacakraṃ apraṇihitacakraṃ anabhisaṃskāracakraṃ vivekacakraṃ virāgacakraṃ virodhacakraṃ tathāgatānubodhacakraṃ dharmadhātvasaṃbhedacakram /
bhūtakoṭyavikopanacakraṃ asaṅgānāvaraṇacakraṃ pratītyāvatārobhayāntadṛṣṭisamatikramaṇacakraṃ anantamadhyadharmadhātvavikopanacakraṃ anābhogabuddhakāryapratipraśrabdhacakraṃ apravṛtyabhinirvṛtticakraṃ atyantānupalabdhicakraṃ anāyūhāniryūhacakraṃ (Vaidya 307) anabhilāpyacakraṃ prakṛtiyathāvaccakraṃ ekaviṣayasarvadharmasamatāvatāracakraṃ akṣaṇasattvavinayādhiṣṭhānapratyudāvartyacakraṃ advayasamāropaparamārthanayapraveśacakraṃ dharmadhātusamavasaraṇacakram / apremayaṃ taccakraṃ sarvapramāṇātikrāntam / asaṃkhyeyaṃ taccakraṃ sarvasaṃkhyāpagatam / acintyaṃ taccakraṃ cittapathasamatikrāntam / atulyaṃ taccakraṃ tulāpagatam / anabhilāpyaṃ taccakraṃ sarvarutaghoṣavākpathātītam / apramāṇamanupamamupamāgatamākāśasamasadṛśamanucchedamaśāśvataṃ pratītyāvatārāviruddhaśāntamatyantopaśamaṃ tattvaṃ tathāvitathānanyathānanyathībhāvaṃ sarvasattvarutacaraṇam / nigraho mārāṇāṃ parājayastīrthikānāṃ samatikrāmaṇaṃ saṃsāraviṣayādavatāraṇaṃ buddhaviṣaye parijñātamāryapudgalairanubaddhaṃ pratyekabuddhaiḥ parigṛhītaṃ bodhisattvaiḥ stutaṃ sarvabuddhairasaṃbhinnaṃ sarvatathāgataiḥ /
186：
187：爾時彌勒菩薩前白佛言：世尊！無量諸來大菩薩眾，願聞如來轉于法輪所有功德。唯願世尊！略為宣說法輪之性。佛告彌勒及諸菩薩言：善男子！1)法輪甚深，不可取故；2)法輪難見，離二邊故；3)法輪難悟，離作意及不作意故；4)法輪難知，不可以識識、不可以智知故；5)法輪不雜；斷除二障方能證故；6)法輪微妙，離諸喻故；7)法輪堅固，以金剛智方能入故；8)法輪難沮，無本際故；9)法輪無戲論，離攀緣故；10)法輪不盡，無退失故；11)法輪普遍，如虛空故。12)彌勒！法輪顯示一切諸法，本性寂靜，不生不滅，無有處所，非分別非不分別，到於實相昇于彼岸，空、無相、無願、無作，體性清淨離諸貪欲，會於真如、同於法性、等于實際，不壞不斷、無著無礙，善入緣起超過二邊不在中間，無能傾動，契於諸佛無功用行，不進不退不出不入，而無所得不可言說。性唯是一而入諸法，是為不二非可安立，歸第一義入實相法，法界平等超過數量，言語路斷心行處滅，不可譬喻平等如空，不離斷常不壞緣起，究竟寂滅無有變易，降伏眾魔摧諸外道，超過生死入佛境界，聖智所行、辟支所證、菩薩所趣，諸佛咨嗟！一切如來同有如是無差別法。
At that point the bodhisattva, the great being, Maitreya addressed the Blessed One: “Lord, these bodhisattvas, the great beings, who reside in the ten directions of the world would like to hear from you in person in order to learn how you turn the wheel of Dharma. [F.202.b] Therefore, Lord, please be kind enough to explain what kind of wheel is the wheel of Dharma, which has been turned by the Thus-Gone One, the Worthy One, the Perfect Buddha.”
The Blessed One replied: “Maitreya, the wheel of Dharma is profound because it cannot be grasped by the intellect. This wheel is hard to see because it is beyond duality. This wheel is hard to comprehend because it is not an object of conceptual investigation. This wheel is hard to discern because it is related to the sameness of wisdom and consciousness.
“This wheel is without any blemishes because it leads to the attainment of liberation, which is free from any obscurations. This wheel is subtle because it cannot be exemplified. This wheel is essential because it leads to the attainment of vajra-like wisdom. This wheel is indestructible because it preexists its own turning.
“This wheel is without mental elaboration because it is devoid of the sources of conceptual thinking. This wheel is undisturbed because of its infinite steadiness. This wheel encompasses everything because it is equal to the sky.
“Maitreya, this wheel of Dharma has the nature of the essence of all phenomena. It is a wheel with the power to teach. It is a wheel beyond birth, cessation, and enduring. It is a wheel without the all-ground. It is a wheel of the Dharma-way of nonconceptuality to its full extent.
“It is a wheel of emptiness, a wheel of signlessness, a wheel free of any intent. It is a wheel of the unconditioned, a wheel of solitude, a wheel without desire, [423] a wheel of cessation, and a wheel that engages with the enlightened mind of the thusgone ones.
“It is a wheel that is unconfused regarding the realm of phenomena, a wheel that is undisturbed concerning authentic limit. It is a wheel without attachment and obscuration. [F.203.a] It is a wheel free from the two extreme views in the understanding of interdependence. It is a wheel without disturbance within the realm of phenomena beyond center and edge.
“It is a wheel of the effortless and ceaseless activity of the Thus-Gone One. It is a wheel beyond activity and nonactivity. It is a wheel utterly ungraspable. It is a wheel beyond effort and effortlessness, an inexpressible wheel. It is a wheel that is like the nature of phenomena. It is a wheel of entering the sameness of all phenomena within a single sphere.
“It is a wheel that never reverses and continuously bestows guidance and blessings on sentient beings that are deprived of freedom. It is a wheel of entering the way of the ultimate truth, which assumes nonduality. It is a wheel that genuinely subsumes the realm of phenomena. This wheel is immeasurable because it transcends all limits.
“This wheel cannot be enumerated because it is beyond something that can be counted. This wheel is inconceivable because it is beyond the realm of conceptual mind. This wheel is unequalled because it is beyond equality. This wheel is inexpressible because it is beyond all paths of audible words.
“It is limitless. It is without example because it is beyond exemplification. It is like the sky; it does not cease, yet neither is it permanent. Accepting interdependence does not disturb its peace; it is infinitely peaceful. It is reality itself. Its nature is none other than that, not like that, or neither.
“It speaks the languages of all beings. It suppresses all demonic forces and defeats the non-Buddhists. It is an escape from cyclic existence. It is the entering into the realm of the buddhas. It is understood by noble beings and realized by solitary buddhas. The bodhisattvas embrace it. It is praised by all the buddhas. It is indivisible from all the thus-gone ones.”
23.
evaṃrūpaṃ bhaitreya tathāgatena dharmacakraṃ pravartitaṃ yasya pravartanāttathāgata ityucyate / samyaksaṃbuddha ityucyate / svayaṃbhūrityucyate / dharmasvāmītyucyate / nāyaka ityucyate / vināyaka ityucyate / pariṇāyaka ityucyate / sārthavāha ityucyate / sarvadharmavaśavartītyucyate / dharmeśvara ityucyate / dharmacakrapravartītyucyate / dharmadānapatirityucyate / yajñasvāmītyucyate / suyaṣṭayajña ityucyate / siddhivrata ityucyate / pūrṇābhiprāya ityucyate / deśika ityucyate / āśvāsaka ityucyate / kṣemaṃkara ityucyate / śūra ityucyate / raṇaṃjaha ityucyate / vijitasaṃgrāma ityucyate / ucchritachatradhvajapatāka ityucyate / ālokakara ityucyate / prabhaṃkara ityucyate / tamonuda ityucyate / ulkādhārītyucyate / mahāvaidyarāja ityucyate / bhūtacikitsaka ityucyate / mahāśalyahartā ityucyate / vitimirajñānadarśana ityucyate / samantadarśītyucyate / samantavilokita ityucyate / samantacakṣurityucyate / samantaprabha ityucyate / samantāloka ityucyate / samantamukha ityucyate / samantaprabhākara ityucyate / samantacandra ityucyate / samantaprāsādika ityucyate / apratiṣṭhānāyūhāniryūha ityucyate / dharaṇīsama ityucyate anunnatāvanatatvāt / śailendrasama ityucyate aprakampyatvāt / sarvalokaśrīrityucyate sarvalokaguṇasamanvāgatatvāt / anavalokitamūrdha ityucyate sarvalokābhyudgatatvāt / samudrakalpa ityucyate gambhīraduravagāhatvāt / dharmaratnākara ityucyate sarvabodhipākṣikadharmaratnapratipūrṇatvāt / vāyusama ityucyate aniketatvāt / asaṅgabuddhirityucyate asaktābaddhāmuktacittatvāt / avaivartikadharma ityucyate sarvadharmanirvedhikajñānatvāt / tejaḥsama ityucyate durāsadasarvamananāprahīṇasarvakleśadāhapratyupasthānatvāt / apsama ityucyate anāvilasaṃkalpanirmalakāyacittavāhitapāpatvāt / ākāśasama ityucyate asaṅgajñānaviṣayānantamadhyedharmadhātugocarajñānābhijñaprāptatvāt / anāvaraṇajñānavimokṣavihārītyucyate nānāvaraṇīyadharmasuprahīṇatvāt / sarvadharmadhātuprasṛtakāya ityucyate gaganasamacakṣuḥpathasamatikrāntatvāt / uttamasattva ityucyate sarvalokaviṣayāsaṃkliṣṭatvāt / asaṅgasattva ityucyate / apramāṇabuddhirityucyate / lokottaradharmadeśika ityucyate / lokācārya ityucyate / lokavaidya ityucyate / lokābhyudgata ityucyate / lokadharmānupalipta ityucyate / lokanātha ityucyate / lokajyeṣṭha ityucyate / lokaśreṣṭha ityucyate / lokeśvara ityucyate / lokamahita ityucyate / lokaparāyaṇa (Vaidya 308) ityucyate / lokapāraṃgata ityucyate / lokapradīpa ityucyate / lokottara ityucyate / lokagururityucyate / lokārthakara ityucyate / lokānuvartaka ityucyate / lokavidityucyate / lokādhipateyaprāpta ityucyate / mahādakṣiṇīya ityucyate / pūjārha ityucyate / mahāpuṇyakṣetra ityucyate / mahāsattva ityucyate / agrasattva ityucyate / varasattva ityucyate / pravarasattva ityucyate / uttamasattva ityucyate / anuttarasattva ityucyate / asamasattva ityucyate / asadṛśasattva ityucyate / satatasamāhita ityucyate / sarvadharmasamatāvihārītyucyate / mārgaprāpta ityucyate / mārgadarśaka ityucyate / mārgadeśika ityucyate / supratiṣṭhitamārga ityucyate / māraviṣayasamatikrānta ityucyate / māramaṇḍalavidhvaṃsakara ityucyate / ajarāmaraśītībhāva ityucyate / vigatatamondhakāra ityucyate / vigatakaṇṭaka ityucyate / vigatakāṅkṣa ityucyate / vigatakleśa ityucyate / vinītasaṃśaya ityucyate / vimatisamuddhaṭita ityucyate / virakta ityucyate / vimukta ityucyate / viśuddha ityucyate / vigatarāga ityucyate / vigatadoṣa ityucyate / vigatamoha ityucyate / kṣīṇāśrava ityucyate / niḥkleśa ityucyate / vaśībhūta ityucyate / suvimuktacitta ityucyate / suvimuktaprajña ityucyate / ājāneya ityucyate / mahānāga ityucyate / kṛtakṛtya ityucyate / kṛtakaraṇīya ityucyate / apahṛtabhāra ityucyate / anuprāptasvakārtha ityucyate / parikṣīṇabhavasaṃyojana ityucyate / samatājñānavimukta ityucyate /
186：
187：彌勒！所轉法輪體性如是。1-10若有如是轉法輪者乃名為佛，名正遍知，名自然悟，名法王，名導師，名大導師，名商主，名自在，名法自在，名轉法，11-20名法施主，名大施主，名善行圓滿，名意樂滿足，名說者，名作者，名安慰者，名安隱者，名勇猛者，名戰勝，21-30名作光，名破暗，名持燈，名大醫王，名療世間，名拔毒刺，名離障智，名普觀見，名普觀察，名普眼，31-40名普賢，名普光，名普門，名端嚴，名無所著。如大地故名為平等，如須彌山王故名不動，成就諸功德出過世間故名最尊，達一切法故名無見頂，出過世間煩惱黑暗故名明燈，41-50最極甚深難窮底故名大海，一切菩提分法寶具足故名寶所，無繫無著心解脫故名無染，通達諸法故名不退轉，利益眾生不擇處故名如風，焚燒一切煩惱故名如火，滌除一切分別煩惱故名如水，平等法界無中無邊無礙神通慧所行故名如空，除一切法障故名住無障智，超過世間眼所行境故名遍一切法界，51-60身不染世間一切境界故名最勝人。名無量智，名演說世間師，名制多，名出世間，名不染世法，名世間勝，名世間自在，名世間大，名世間依止，61-70名到世間彼岸，名世間燈，名世間上，名世間尊，名利益世間，名隨順世間，名一切世間了知，名世間主，名世間應供，名大福田，71-80名最上，名無等等，名無比，名常正實，名一切法平等住，名得道，名示道者，名說道者，名超過魔境，名能摧伏魔，81-90名出生死獲得清涼，名離無明黑暗，名無疑惑，名離煩惱，名離悕求，名除諸見惑，名解脫，名清淨，名離貪，名離瞋，91-101名離癡，名盡漏，名心淨解脫，名智淨解脫，名宿命智，名大龍，名所作已辦，名離重擔，名逮得己利，名遠離生死結縛，名正智心善解脫，
[B 18] “Maitreya, [F.203.b] such is the wheel of Dharma that the Thus-Gone One turns. It is when the Thus-Gone One turns this wheel that he is called a thus-gone one. Then he is called a perfectly awakened buddha, the one who naturally manifests, lord of Dharma, the guide, the perfect guide, the complete guide, the captain, the one with mastery over all dharmas, and the lord of the Dharma.
“He is also called the one who turns the wheel of Dharma, the liberal provider of the gift of Dharma, lord of the offerings, the one who grants offerings perfectly, the one who accomplishes disciplined action, the one who fulfills all aims, the teacher, the one who gives comfort, the hero, and the one who abandons disturbing emotions.
“He is also known as the one who has conquered in battle, [424] the one who hoists the parasol, the victory flag, and the banner, the one who shines, the radiant one, the one who dispels darkness, the torchbearer, the great king among physicians, the perfect healer, and the great remover of pain.
“He is the one who sees wisdom perfectly clear, the one who sees all around, the one who looks all around, the one with eyes in all directions, the one who shines in all directions, the one who lights up the world all around, the one who faces all directions, the universal sun, the universal moon, the one beautiful in every way, and the one who never abides and neither accepts nor rejects.
“He does not feel elated or depressed, and therefore he is known as the One Similar to the Earth. Since he is unshakable, he is known as the King of Mountains. He is known as the Glory of the World because he possesses all the qualities of the world.
Since he is clearly superior to the entire world, he is called the Invisible Summit. He is called ocean-like because his profundity and depth are hard to fathom.
“He is called the Source of the Precious Dharma because he has perfected all the precious teachings that lead to awakening. [F.204.a] He is said to be like the wind because he does not rest anywhere. He is known to possess a nonclinging intellect because his mind is nonclinging, unfettered, and liberated. He is called the Irreversible Dharma because of his realization that penetrates all phenomena. He is known as the Fire-like One because he burns away all disturbing emotions, having given up all pretense.
“He is like the water because he is purified of evil and always has pure thoughts and stainless body and mind. He is like the sky because he has actualized the wisdom of the realm of phenomena, without center or edge, within the range of nonclinging wisdom.
“He is known as the One Who Abides in a Liberated State of Unobstructed Wisdom because he has abandoned all the different obscuring phenomena. He is called the One with a Body That Issues Forth Entirely from the Realm of Phenomena because he transcends the path of space-like vision. He is called the Supreme Being because he has no disturbing emotions caused by worldly objects.
“He is called the nonclinging being, the one with the limitless intellect, the teacher of the Dharma that transcends the world, the spiritual preceptor of the world, the physician of the world, the most sublime in the world, [425] the one who is not stained by worldly concerns, the protector of the world, the most excellent in the world, the foremost in the world, lord of the world, the one honored by the world, the ultimate refuge of the world, the one who has gone beyond the world, the light of the world, and the one transcending the world.
“He is called the master of the world, the one who benefits the world, the one who serves the world, the one who knows the world, the one who has become the regent of the world, the excellent recipient of gifts, the one worthy of offerings, [F.204.b] the great field of merit, the great being, the supreme being, the most supreme being, the unexcelled being, the being with no one above, the unequaled being, and the unique being.
“He is called the one who always rests in equanimity, the one who rests in the equality of all phenomena, the one who has discovered the path, the teacher of the path, the one who shows the path, and the one who genuinely abides on the path.
“He is called the one who has transcended the domain of Māra and the one who has conquered the retinue of Māra. Since he is no longer subject to old age and death he is known as the one who discovered the cool quality. He is the one without darkness, the one without pains, the one without yearnings, the one without disturbing emotions, the one who has eliminated hesitation, the one who has conquered doubt, the one without attachment, the one who is free, the pure one, the one without desire, the one without anger, the one without delusion, the one who has exhausted defilements, the one without disturbing emotions, the one with power, and the one whose mind is utterly free.
“He is called the one with the realization of a liberated one, the all-knowing one, the great elephant, the one who accomplishes things that need doing, the one who removes the burdens, the one who postpones his own benefit, the one who has exhausted all bonds to existence, and the one who has been freed by the wisdom of equality.
24.
sarvacetovaśiparamapāramitāprāpta ityucyate / dānapāraga ityucyate / śīlābhyudgata ityucyate / kṣāntipāraga ityucyate / vīryābhyudgata ityucyate / dhyānābhijñaprāpta ityucyate / prajñāpāraṃgata ityucyate / siddhapraṇidhāna ityucyate / mahāmaitravihārītyucyate / mahākaruṇāvihārītyucyate / mahāmuditāvihārītyucyate / mahopekṣāvihārītyucyate / sattvasaṃgrahaprayukta ityucyate / anāvaraṇapratisaṃvitprāpta ityucyate / pratiśaraṇabhūta ityucyate / mahāpuṇya ityucyate / mahājñānītyucyate / smṛtimatigatibuddhisaṃpanna ityucyate / smṛtyupasthānasamyakprahāṇaṛddhipādendriyabalabodhyaṅgasamarthavidarśanālokaprāpta ityucyate / uttīrṇasaṃsārārṇava ityucyate / pāraga ityucyate / sthalagata ityucyate / kṣemaprāpta ityucyate / abhayaprāpta ityucyate / marditakleśakaṇṭaka ityucyate / puruṣa ityucyate / mahāpuruṣa ityucyate / puruṣasiṃha ityucyate / vigatabhayalomaharṣaṇa ityucyate / nāga ityucyate / nirmala ityucyate / trimalamalaprahīṇa ityucyate / vedaka ityucyate / traividyānuprāpta ityucyate / caturoghottīrṇa ityucyate / pāraga ityucyate / kṣatriya ityucyate / brāhmaṇa ityucyate / ekaratnachatradhārītyucyate / vāhitapāradharma ityucyate / bhikṣurityucyate / bhinnāvidyāṇḍakośa ityucyate / śramaṇa ityucyate / arthasaṅgapathasamatikrānta ityucyate / śrotriya ityucyate / niḥsṛtakleśa ityucyate / balavānityucyate / daśabaladhārītyucyate / bhagavānityucyate / bhāvitakāya ityucyate / rājātirāja ityucyate / dharmarāja ityucyate / varapravaradharmacakrapravartyanuśāsaka ityucyate / akopyadharmadeśaka ityucyate / sarvajñajñānābhiṣikta ityucyate / asaṅgamahājñānavimalaviruktapaṭṭabaddha ityucyate / saptabodhyaṅgaratnasamanvāgata ityucyate / sarvadharmaviśeṣaprāpta (Vaidya 309) ityucyate / sarvāryaśrāvakāmātyāvalokitamukhamaṇḍala ityucyate / bodhisattvamahāsattvaputraparivāra ityucyate / suvinītavinaya ityucyate / suvyākṛtabodhisattva ityucyate / vaiśravaṇasadṛśa ityucyate / saptāryadhanaviśrāṇitakośa ityucyate / tyaktatyāga ityucyate / sarvasukhasaṃpattisamanvāgata ityucyate / sarvābhiprāyadātetyucyate / sarvalokahitasukhānupālaka ityucyate / indrasama ityucyate / jñānabalavajradhārī ityucyate / samantanetra ityucyate / sarvadharmānāvaraṇajñānadarśītyucyate / samantajñānavikurvaṇa ityucyate / vipuladharmanāṭakadarśanapraviṣṭa ityucyate / candrasama ityucyate / sarvajagadatṛptadarśana ityucyate / samantavipulaviśuddhaprabha ityucyate / prītiprāmodyakaraprabha ityucyate / sarvasattvābhimukhadarśanābhāsa ityucyate / sarvajagaccittāśayabhājanapratibhāsaprāpta ityucyate / mahāvyūha ityucyate / śaikṣāśaikṣajyotirgaṇaparivāra ityucyate / ādityamaṇḍalasama ityucyate / vidhūtamohāndhakāra ityucyate / mahāketurāja ityucyate / apramāṇānantaraśmirityucyate / mahāvabhāsasaṃdarśaka ityucyate / sarvapraśnavyākaraṇanirdeśāsaṃmūḍha ityucyate / mahāvidyāndhakāravidhvaṃsanakara ityucyate / mahājñānālokavilokitabuddhinirvikalpa ityucyate / mahāmaitrīkṛpākaruṇāsarvajagatsamaraśmipramuktapramāṇaviṣaya ityucyate / prajñāpāramitāgambhīradurāsadadurnirīkṣamaṇḍala ityucyate / brahmasama ityucyate / praśānteryāpatha ityucyate / sarveryāpathacaryāviśeṣasamanvāgata ityucyate / paramarūpadhārī ityucyate / asecanakadarśana ityucyate / śāntendriya ityucyate / śāntamānasa ityucyate / śamathasaṃbhāraparipūrṇa ityucyate / uttamaśamathaprāpta ityucyate / paramadamaśamathaprāpta ityucyate / śamathavidarśanāparipūrṇasaṃbhāra ityucyate / gupto jitendriyo nāga iva sudānto hrada ivāccho 'nāvilo viprasanna ityucyate / sarvakleśavāsanāvaraṇasuprahīṇa ityucyate / dvātriṃśanmahāpuruṣalakṣaṇasamanvāgata ityucyate / paramapuruṣa ityucyate / aśītyanuvyañjanaparivāravicitraracitagātra ityucyate / puruṣarṣabha ityucyate / daśabalasamanvāgata ityucyate / caturvaiśāradyaprāptānuttarapuruṣadamyasārathirityucyate / śāstetyucyate / aṣṭādaśāveṇikabuddhadharmaparipūrṇa ityucyate / aninditakāyavāṅmanaskarmānta ityucyate /
 sarvākāravaropetasupariśodhitajñānadarśanamaṇḍalatvācchūnyatāvihārītyucyate / pratītyasamutpādasamatābhisaṃbodhādānimittavihārītyucyate / paramārthasatyanayaprativedhādapraṇihitavihārītyucyate / sarvaprasthānāliptatvādanabhisaṃskāragocara ityucyate / sarvasaṃskārapratipraśrabdhatvādbhūtavādītyucyate / bhūtakoṭyavikopitajñānaviṣayatvādavitathānanyathāvādītyucyate / tathatādharmadhātvākāśalakṣaṇālakṣaṇaviṣayatvādaraṇyadharmasupratilabdha ityucyate / māyāmarīcisvapnodakacandrapratiśrutkapratibhāsasamatāsarvadharmavihāritvādamoghadarśanaśravaṇa ityucyate / parinirvāṇahetujanakatvādamoghapadavikramītyucyate / sattvavinayaparākramavikrāntatvādutkṣiptaparikheda ityucyate / avidyābhavatṛṣṇāsamucchinnatvātsthāpitasaṃkrama ityucyate / nairyāṇikapratipatsudeśakatvānnirjitamārakleśapratyarthika ityucyate / sarvamāraviṣayacaryānanuliptatvāduttīrṇakāmapaṅka ityucyate / kāmadhātusamatikrāntatvātpātitamānadhvaja (Vaidya 310) ityucyate / rūpadhātusamatikrāntatvāducchritaprajñādhvaja ityucyate / ārupyadhātusamatikrāntatvātsarvalokaviṣayasamatikrānta ityucyate /
186：
187：1-10名善到一切心自在彼岸，名到施彼岸，名到戒彼岸，名到忍彼岸，名到精進彼岸，名到禪定彼岸，名到智慧彼岸，名願成就，名住大慈，名住大悲，11-20名住大喜，名住大捨，名精勤攝眾生，名得無礙辯，名與世間作大依止，名大智，名念慧行覺成就，名得正念正斷正神足通、五根五力菩提分法、奢摩他毘鉢舍那，名渡生死大海，221-30名住彼岸，名住寂靜，名得安隱處，名得無畏處，名摧伏煩惱魔，名丈夫師子，名離毛竪怖畏，名無垢，名知者，名得三明，31-40名度四河。持制多故名剎利，遠離一切罪垢故名婆羅門，破壞無明藏故名比丘，超過染著故名沙門，盡諸漏故名清淨者，持十力故名大力者，修身語意故名婆伽婆，是法王故名王中之王。名轉勝法輪，41-50名利益眾生，名不變壞說法，名受一切智位，名成就七菩提寶，名得一切法寶境界，名眾會瞻仰，名能調伏未調伏者，名善能與諸菩薩受記，名得七淨財，名成辦一切樂，51-60名隨一切意悉捨，名與一切眾生安樂，名持金剛勝智，名普遍眼，名見一切法無障礙，名普智作大神通，名演大法，名一切世間無有厭足，名光大清淨，名一切世間親近者，61-70名知眾生器，名大嚴，名有學無學圍遶，名普照，名大幢王，名遍光明，名大光普照，名無雜對諸問難，名無分別，名光明遍照，71-80名甚深難知難見難解般若波羅蜜光明場，名大梵，名寂靜威儀，名成就一切勝行，名持妙色，名見無厭足，名諸根寂靜，名資糧圓滿，名得調柔，名得勝調柔寂靜，81-90名諸根調伏藏，名如馴象王，名如清淨池。具足三十二相故名永斷一切習氣障，具足隨好莊嚴身故名最上妙色無上，丈夫調御士故名四無畏，圓滿十八不共佛法故名天人師，成就一切事故名身口意業無譏嫌，成就一切相清淨智故名空住，善能了悟諸緣起性平等故名無相住，91-100於一切願求無染著故名無願住，捨離一切境界故名無功用行，真如法界虛空相無相智境界故名如語不虛妄語不異語，觀如幻陽炎所夢水月谷響鏡像故名捨阿闌若，舉足下足調伏眾生故名行步不空過，斷除一切無明煩惱愛故名法城，為涅槃因故名見聞皆益，超過欲界故名出淤泥，超過色界故名摧魔幢，超過無色界故名建智幢。
“He is called the one who has perfected all supreme powers of the mind, [426] the one who has perfected generosity, the most sublime through discipline, the one who has perfected patience, the most sublime through diligence, the one who has discovered higher knowledge through concentration, [F.205.a] the one who has perfected knowledge, and the one who has accomplished aspiration.
“He is called the one who abides in great love, the one who abides in great compassion, the one who abides in great rejoicing, and the one who abides in great equanimity.
“He is called the one who is diligent in gathering sentient beings, the one who has discovered undimmed awareness of everything, the one who is each and everyone’s refuge, the one of great merit, the one possessing great wisdom, and the one with perfect mindfulness, mode of thinking, and intellect.
“He is known as the One Who Attained the Light because he possesses the branches of awakening, such as the foundations of mindfulness, the authentic eliminations, the bases of miraculous powers, the faculties and the powers, as well as tranquility and insight.
“He is the one who crossed the ocean of saṃsāra, the one who came to the other shore, the one who has reached dry land, the one who attained peace, the one who found fearlessness, and the one who is unharmed by the thorns of disturbing emotions.
“He is known as the person, the great person, the lion of a man, the one who is not subject to fear and the thrill of excitement, the elephant, the stainless one, the one who has abandoned the three stains, the knower, the one with the three types of insight, the one who has crossed the four rivers, and the one who has reached the other shore.
“He is known as the Member of the Royal Class because he is the only one who carries the jewel parasol. He is known as the Priest because he abandons misguided religions. He is known as the Monk because he smashes the eggshells of ignorance.
He is known as the Spiritual Practitioner because he is genuinely beyond attachment to money and gain. He is conversant with sacred knowledge. He is known as the One Whose Disturbing Emotions Have Departed.
“He is called the powerful one, the holder of the ten powers, the blessed one, the one who has developed physical restraint, the king among kings, the king of Dharma, the one who turns and teaches the sacred and supreme wheel of Dharma, [F.205.b] the one who teaches a Dharma that is without strife, and the one who grants consecration into omniscient wisdom.
“He is the one who is bound with a stainless headband of liberation, great wisdom, and nonattachment. He is the one who possesses the gems of the seven factors of awakening. He is the one who has actualized all the distinctive qualities of the Dharma. [427] He is the one whose round face is gazed upon by all ministers and noble listeners. He is the one who is surrounded by his sons the bodhisattvas, the great beings. He is called the one who is exceedingly gentle through discipline, and the one who can easily predict the future awakening of a bodhisattva.
“He is called the one who is like Vaiśravaṇa, the one who grants the treasury of the seven noble riches, the one who sees clearly, the one who has renounced renunciation, the one who is in possession of all perfect kinds of bliss, the one who fulfills all hopes, and the one who sustains the entire world with assistance and happiness.
“He is said to be like Śakra, holder of the vajra of the power of wisdom, and the one with eyes that see all around. He is known as the one who sees all phenomena with unobscured wisdom, the one who is transformed through wisdom in every respect, and the one who displays the great dance of Dharma.
“He is like the moon, the one that beings never tire of beholding, the one with brilliant light that reaches everywhere, the light that grants friendly disposition and great delight, the light that sees all sentient beings face-to-face, the one that shines on the minds and thoughts of all beings so that they appear exactly as they are, the great array, and the one surrounded by the stars of those who learn and those who no longer learn.
“He is called the one like the disk of the sun, and the one who clears away the darkness of delusion. He is the king who holds the great banner. He is limitless and boundless light. He is the one who illumines all with the great light. He is never confused and so clarifies questions and offers predictions. [F.206.a] He is called the one who has conquered the great darkness of ignorance. He is called the one who perceives everything with the great light of wisdom. He is the nonconceptual one. He is called the one who sends light rays equally to all sentient beings in a limitless manner through his love, care, and great compassion. He is known as the one who possesses the maṇḍala of the profound perfection of wisdom that is hard to gain and hard to behold.
“He is called the one who is like Brahmā, the one whose path of a religious mendicant is exceedingly calm, and the one who is endowed with all the distinctive qualities of conduct on the path of mendicancy. He is the one with the supreme form beautiful to behold. He is the one with calm faculties, the one with the peaceful mind, the one who has perfected tranquility, the one who has obtained ultimate tranquility, the one who has obtained perfect discipline and tranquility, and the one who has perfected tranquility and insight. [428]
“Concealed and with senses subdued, he is very restrained like an elephant. He is stainless, pure, and calm like a lake. He is the one who has fully abandoned all obscurations of habitual tendencies and disturbing emotions. He is endowed with the thirty-two marks of a great being. He is called the supreme being. His body is beautifully embellished with the eighty excellent signs. He is the foremost among men. He is the one with the ten powers, the charioteer of those to be guided by the unexcelled being who possesses the four types of confidence, the teacher, and the one who has perfected the eighteen unique qualities of a buddha.
“He is the one whose physical, verbal, and mental activity is beyond blame. He is endowed with all supreme aspects and therefore is known as the One Who Has Purified the Surface of the Mirror of Wisdom. Because he has realized equality in relation to dependent origination, he is the One Who Abides in Emptiness. Because he realizes the way of the ultimate truth, he is the One Who Abides in Signlessness.
Since he is unstained by any undertaking, he abides in wishlessness. [F.206.b]
“Since he cuts the stream of all formations, he is not within the sphere of performance. Since his sphere of wisdom is not disturbed regarding the authentic limit, he is known as the One Who Speaks the Truth. Because he knows suchness, the realm of phenomena, to be like space, neither with nor without characteristics, he is known as the One Who Unerringly Teaches Suchness and Nothing Else.
“Since he understands that all phenomena are like an illusion, a mirage, a dream, a reflection of the moon in water, an echo, and a hallucination, he is known as the One Who Realizes the Teaching That Is Free of Disturbing Emotions. Because he produces the cause of passing beyond suffering, he is meaningful to see and to hear. Because he has the heroic capacity to guide sentient beings, he is called the One Who Strides with Unerring Steps. Because he has cut through ignorance and the craving for existence, he is known as the One Who Is Free from Weariness.
“Because he correctly teaches the liberating path, he is known as the One Who Has Built the Bridge. Because he is not sullied by any demonic activities and places, he is known as the One Who Has Defeated the Enemies of Demons and Disturbing Emotions. He has genuinely transcended the desire realm and therefore he is called the One Who Crossed the Swamp of Desire. He has genuinely transcended the form realm and therefore he is called the One Who Has Put Down the Banner of Pride. He has genuinely transcended the formless realm and therefore he is called the One Who Hoists the Banner of Wisdom.
25.
dharmakāyajñānaśarīratvānmahādruma ityucyate / anantaguṇaratnajñānasaṃkusumitavimuktiphalasusaṃpannatvādudumbarapuṣpasadṛśa ityucyate / durlabhaprādurbhāvadarśanatvāccintāmaṇiratnamaṇirājasama ityucyate / yathānayanirvāṇabhiprāyasupratipūraṇatvātsupratiṣṭhitapāda ityucyate / dīrgharātraṃ tyāgaśīlatapovratabrahmacaryadṛḍhasamādānācalāprakampyatvādvicitrasvastikanandyāvartasahasrācakrāṅkitapādatala ityucyate / dīrgharātraṃ mātāpitṛśramaṇabrāhmaṇagurudakṣiṇīyadhārmikarakṣāparipālanatayā śaraṇāgatānāṃ cāparityāgatvādāyatapārṣṇirityucyate / dīrgharātraṃ prāṇātipātoparatatvāddīrghāṅgulītyucyate / dīrgharātraṃ prāṇātipātavairamaṇyaṃparasattvasamādāyanatvādbahujanatrātetyucyate / dīrgharātraṃ prāṇātipātavairamaṇyaṃguṇavarṇasaṃprakāśanatvānmṛdutaruṇahastapāda ityucyate / dīrgharātraṃ mātāpitṛśramaṇabrāhmaṇagurudakṣiṇīyopasthānaparicaryāsnānānulepanasarpitailābhyaṅgasvahastaśarīraparikarmaparikhedatvājjālāṅgulīhastapāda ityucyate / dīrgharātraṃ dānapriyavadyatārthakriyāsamānārthatāsaṃgrahavastujālena sattvasaṃgrahakauśalyaṃsuśikṣitatvāducchaṅgapāda ityucyate / dīrgharātramuttarottari viśiṣṭatarakuśalamūlādhyālambanatvādūrdhvāṅgadakṣiṇāvartaromakūpa ityucate / dīrgharātraṃ mātāpitṛśramaṇabrāhmaṇagurudakṣiṇīyatathāgatacaityapradakṣiṇīkaraṇadharmaśravaṇacitrīkāraromaharṣaṇaparasattvasaṃharṣaṇadharmadeśanāprayogatvādeṇeyajaṅgha ityucyate / dīrgharātraṃ satkṛtya dharmaśravaṇagrahaṇadhāraṇavācanavijñāpanārthapadaniścayanistīraṇakauśalyena jarāvyādhimaraṇābhimukhānāṃ ca sattvānāṃ śaraṇagamanānupradānasatkṛtyadharmadeśanāparibhavabuddhitvātkośopagatabastiguhya ityucyate / dīrgharātraṃ śramaṇabrāhmaṇānāṃ tadanyeṣāṃ ca brahmacāriṇāṃ brahmacaryānugrahasarvapariskārānupradānanagnabalānupradānaparadārāgamanabrahmacaryaguṇavarṇasaṃprakāśanahryapatrāpyānupālanadṛḍhasamādānatvātpralambabāhurityucyate / dīrgharātraṃ hastasaṃyatapādasaṃyatasattvāviheṭhanaprayogamaitrakāyakarmavākkarmamanaskarmasamanvāgatatvānnyagrodhaparimaṇḍala ityucyate / dīrgharātraṃ bhojanamātrāṃ jñātā alpāhāratodārasaṃyamaglānabhaiṣajyānupradānahīnajanāparibhavānāthānavamardanatathāgatacaityaviśīrṇapratisaṃskāraṇastūpapratiṣṭhāpanatvādbhayārditebhyaśca sattvebhyo 'bhayapradānatvānmṛdutaruṇasūkṣmacchavirityucyate / dīrgharātraṃ mātāpitṛśramaṇabrāhmaṇagurudakṣiṇīyānāṃ snānānulepanasarpistailābhyaṅgaśīte uṣṇodakamuṣṇe śītodakacchāyātapaṛtusukhaparibhogānupradānamṛdutaruṇatūlasaṃsparśasukumāravastrāstīrṇaśayanāsanānupradānatathāgatacaityagandhatailasekasūkṣmapaṭṭadhvajapatākāguṇapradānatvātsuvarṇacchavirityucyate / dīrgharātraṃ sarvasattvāpratighātamaitrībhāvanāyogakṣāntisauratyeparasattvasamādāpanāvairavyāpādaguṇavarṇasaṃprakāśanatayā tathāgatacaityatathāgatapratimānāṃ ca suvarṇakhacanasuvarṇapuṣpasuvarṇacūrṇābhikiraṇasuvarṇavarṇapaṭṭapatākādhvajālaṃkārasuvarṇabhājanasuvarṇavastrānupradānatvādekaikanicitaromakūpa ityucyate / dīrgharātraṃ paṇḍitopasaṃkramaṇakiṃkuśalākuśalaparipṛcchanasāvadyānavadyasevyahīnamadhyapraṇītadharmaparipṛcchanārthamīmāṃsanaparitulanāsaṃmohatathāgatacaityakīṭalūtālayāñjaliyānirmālyanānātṛṇaśarkarāsamuddharaṇasaṃprayogatvātsaptotsada ityucyate / (Vaidya 311) dīrgharātraṃ mātāpitṛjyeṣṭhaśreṣṭhapūjyaśramaṇabrāhmaṇakṛpaṇavanīpakādibhya upāgatebhyaḥ satkṛtya yathābhiprāyamannapānāsanavastrāpaśrayapradīpakalpitajīvikapariskārasaṃpradānakūpapuṣkariṇīśītajalaparīpūrṇamahājanopabhogānupradānatvātsiṃhapūrvārdhakāya ityucyate /
186：
187：1-10是法身智身故名出過一切世間無邊功德寶，智花開發成就解脫果故名大樹，難值故名優曇華。隨心願求皆得圓滿故，名摩尼珠王。成就諸業行故，名手足網鞔。於長夜梵行堅固護持不動故，名足下有千輻輪眾相莊嚴。於長夜如法供養衛護父母尊長及應供者，無依怙者為作依怙不殺命故，名手足長。於長夜誓不殺，演說不殺功德，勸諸眾生不殺，救護諸眾生故，名手足柔軟。於長夜供養父母承事尊上應供之人，以蘇油潤身自手塗摩歡喜無懈，名手足網鞔。於長夜善能布施愛語利益同事攝受眾生故，名足下安平。11-20於長夜恒常增長勝上法故，名身毛右旋及以上靡。於長夜如來塔所自手修營供養灑掃，聞如來法身毛為竪心生希有，復為眾生演說正法，諸聞法者心生希有故，名𨄔如伊尼鹿王。於長夜聽聞正法受持讀誦如說修行，為他解說方便善知甚深句義，於老病死苦惱眾生為作依止，演說妙法不生輕慢故，名陰藏隱密。於長夜恭敬沙門婆羅門布施衣服，顯梵行德及顯十善自具慚愧，及教他堅固修行等事故，名臂𦟛長。於長夜不惱害眾生，身語意業與慈相應故，名身如尼拘陀樹。於長夜飲食常自知量，不多不少，見病者施種種湯藥，於下劣眾生常生慈慜，修理壞塔及營新塔，怖畏眾生施其無畏故，名身體柔澤。於長夜供養父母師長及應供者，以蘇油塗身，適其溫凊澡浴熏香，布施上妙室宅衣服飲食臥具湯藥令得安隱，以香水灑掃如來塔廟，又以香花幢幡寶蓋，莊嚴佛塔故名真金色，於長夜不惱害眾生常修慈忍，勸諸眾生修行十善，以金造如來形像及造塔廟，或以金彩圖畫如來及以塔廟，或生金末散佛形像及以塔廟，或以幢幡寶蓋莊嚴佛塔及佛形像，或以衣服飲食惠施眾生故，名一一毛孔一一毛生皆悉光澤分明顯現。於長夜常親近智者，請問何法是罪？何法非罪？何法可修？何法不可修？何法為上？何法為中？何法為下？擇其善者而修行之，及掃灑佛塔故，名七處高。於長夜父母及應供沙門婆羅門可遵崇者皆悉供養，貧窮下賤有所悕求皆隨彼意，施與衣服飲食臥具湯藥，又修園池林井給彼須者故，名身上分如師子。
“Because he is endowed with the Dharma body and the wisdom body, he is genuinely beyond all worldly concerns. He is called the Great Tree because he blossoms with precious wisdom of limitless qualities and is endowed with the fruits of liberation. [429] He is called the One Who Is like the Udumbara Flower because it is so rare for him to appear and be seen. He is said to be like the king of gems, the wishfulfilling jewel, because he has genuinely fulfilled his aim of attaining nirvāṇa according to the way.
“For so long he has practiced renunciation, discipline, hardship, and religious practices in a firm and pure manner without wavering or getting weary, [F.207.a] and therefore he is known as the One with Firmly Planted Feet.
“For so long parents, monks, priests, spiritual teachers, worthy people, and religious people have been protected and defended by him, and those who have taken refuge with him are never abandoned, so therefore he is said to have the soles of his feet marked with various swastikas, auspicious symbols, and thousand-spoked wheels.
“For so long he has abandoned killing and therefore he is the One with Broad Heels. For so long he has inspired others to abandon killing living beings, so he is the One with Long Fingers. For so long he has explained the benefits of desisting from killing, so he is called the Protector of Many People.
“For so long he has exerted himself in preparing his own hands and his own body by rubbing them with ghee and sesame oil, and then using his hands for bathing and anointing the bodies of parents, monks, priests, spiritual teachers, and worthy people as part of his devoted service to them, so he is the One with Soft and Smooth Hands and Feet.
“For a long time, with the net of the four means of attracting disciples— generosity, kind talk, meaningful actions, and practicing what one preaches—he has skillfully trained the multitudes of beings, so he is the One with Webbed Fingers and Toes.
“For so long he has been acquiring increasingly superior roots of virtue, so he is the One with Arched Feet.
“For so long he has circumambulated parents, monks, priests, spiritual teachers, worthy people, and memorials with relics of the thus-gone ones, respectfully listened to the Dharma, painted images, had his hair stand on end, and caused the same rapture to others by teaching the Dharma, so he is the One Who Has the Hair on His Head Curling to the Right.
“For so long, with great skill, he has paid respect and listened to the Dharma, understood it, memorized it, recited it, caused others to understand it, ascertained the meaning and the words, and with a mind of humility offered refuge to beings faced with old age, sickness, and death, [F.207.b] and respectfully explained the Dharma to them, so he is the One with Shanks like an Antelope.
“For so long he has steadfastly applied himself to praising the religious life of monks, priests, and other religious practitioners, and giving them all the necessary supplies. He has given clothing to the naked and never approached another man’s woman. He has explained the virtues of spiritual practice [430] and preserved his self-dignity, and therefore he is the One Who Has His Private Parts Well Sheathed.
“For so long the loving actions of his body, speech, and mind have been directed toward not harming living beings, by means of guarding his arms and legs. Therefore he is the One with Long Hands.
“For so long he has known the right measure in eating and has only eaten a little in a restricted manner. He has given medicine to those weakened by the travails of selfcontrol, never despised the poor or the base, never oppressed those who are without protector, repaired the broken memorials of the thus-gone ones, built memorials, and removed fear from those plagued by anxiety. Therefore he is the One with Proportions of a Perfect Circle like the Nyagrodha Tree.
“For so long he has served parents, priests, monks, spiritual teachers, and worthy ones by washing them, anointing them, and massaging them with oils. When it was cold he has used hot water in the sun, and when it was hot he has used cool water in the shade, offering them comforts depending on the season of the year. He has given them beds and seats covered with soft and pleasant cloth, and to the memorials of the thus-gone ones he has offered fragrant oils, banners of delicate cloth, flags, and threads of silk. Therefore he is the One with Smooth and Fine Skin.
“For so long he has never rejected any sentient being, and instead he has delighted in practicing love and patience while inspiring others to do the same by praising the good qualities of forgiveness and altruism. [F.208.a] To the memorials of the thusgone ones and the statues of the thus-gone ones, he has offered golden ornaments, golden flowers, gold dust, and silken banners in golden color. He has also offered ornaments, golden vessels, and golden-colored garments. Therefore he is the One with Skin like Gold.
“For so long he has attended scholars and clarified what is virtuous and what is not. He has inquired about what is objectionable and what is not, what is to be practiced and what is not, which dharmas are bad, which mediocre, and which sublime.
He has examined the meaning, evaluated it, and gained full certainty. He has cleaned away the insects, spider webs, faded flowers, various weeds, and sand from the memorials of the thus-gone ones. Therefore he is the One with Untangled Hair.
“For so long he has showed respect to parents, leaders, elders, holy people, monks, priests, beggars, destitute beings, and many others who have come to him, satisfying their wishes by providing them with food, drinks, bedding, medicine, clothes, homes, lamps, and all the manufactured necessities of life, plus wells and lotus ponds filled with cool water. Therefore he is the One with the Seven Protuberances.
“For so long he has showed respect to parents, monks, priests, spiritual teachers, and worthy ones, addressing them while bowing or prostrating, and protecting them from danger. [431] He has never showed disrespect to the weak and never forsook those seeking refuge. He has never abandoned his firm resolve. For this reason he is known as the One with the Torso like a Lion.
26.
dīrgharātraṃ mātāpitṛśramaṇabrāhmaṇagurudakṣiṇīyāvanamanapraṇamanābhivādanābhayapradānadurbalāparibhavaśaraṇāgatāparityāgadṛḍhasargadānānutsargatvāccitāntarāṃsa ityucyate / dīrgharātraṃ svadoṣaparitulanapraskhalitaparachidrādoṣadarśanavivādamūlaparabhedakaramantraparivarjanasupratinissargamantrasvārakṣitavākkarmāntatvātsusaṃvṛttaskandha ityucyate / dīrgharātraṃ mātāpitṛśramaṇabrāhmaṇagurudakṣiṇīyānāṃ pratyutthānapratyudramanābhivādanakāmānāṃ ca sarvaśāstravaiśāradyena vivādakāmasattvanigrahasvadharmavinayānulomanasamyakpravṛttarājāmātyasamyakpravṛttakuśaladharmapathapratiṣṭhāpanaprabhāvanatathāgataśāsanaparigrahasaṃdhāraṇasarvakuśalacaryāsamādāpana pūrvaṃgamatvātsiṃhahanurityucyate / dīrgharātraṃ sarvavastuparityāgayathābhiprāyayācanakapriyābhidhānamupasaṃkrāntānāṃ cāvimānanājihmīkaraṇāvikṣepaṃ sarveṣāṃ yathābhiprāyaparipūraṇadānaparityāgadṛḍhasamādānānutsargatvāccatvāriṃśatsamadanta ityucyate / dīrgharātraṃ piśunavacanaparivarjanabhedamantrāgrahaṇasaṃdhisāmagrīrocanasamagrāṇāṃ cedācittena piśunavacanavigarhaṇasaṃdhisāmagrīguṇavarṇaprakāśanaprayogatvātsuśukladanta ityucyate / dīrgharātraṃ kṛṣṇapakṣaparivarjanaśuklapakṣakuśalopacayakṛṣṇakarmakṛṣṇavipākaparivarjanaśuklakarmaśuklavipākasaṃvarṇanakṣīrabhojanaśuklavastrapradānatathāgatacaityeṣu sudhākṛtakakṣīramiśrasaṃpradānasumanāvārṣikīdhānuskārimālāguṇapuṣpadāmaśuklavarṇakusumānupradānatvādaviraladanta ityucyate / dīrgharātraṃ hāsyoccaṭyanavivarjanānandakaraṇavāganurakṣaṇānandakaraṇavāgudīraṇaparaskhalitāparachidrāparimārgaṇasarvasattvasamacittasamādāpanasamaprayogasamadharmadeśanadṛḍhasamādānāparityāgatvādrasarasāgravānityucyate / dīrgharātraṃ sarvasattvāviheṭhanāvihiṃsanavividhavyādhispṛṣṭopasthānaglānabhaiṣajyānupradānatvātsarvarasārthikebhyaśca sarvarasapradānāparikhedatvādbahmasvara ityucyate / dīrgharātramanṛtaparuṣakarkaśaśāṭhyaparakaṭukaparābhiṣaṅginyapriyaparamarbhaghaṭṭanavākparivarjanamaitrīkaruṇāprayogamuditāprāmodyakaraṇīsnigdhamamadhuraślakṣṇahṛdayaṃgamasarvendriyaprahlādakaraṇīsamyagvākyasamyakprayogatvādabhinīlanetra ityucyate / dīrgharātraṃ mātāpitṛvatsarvasattvāpratihatacakṣuprayogaikaputravadyācanakamaitrīkāruṇyapūrvaṃgamasaṃprekṣaṇājihmīkaraṇaprasannendriyatathāgatacaityānimiṣanayanasaṃprekṣaṇaparasattvatathāgatadarśanasamādāpanadṛḍhasamādānatvādgopekṣanetra ityucyate /
186：
187：1-10於長夜父母及應供處常能供養恭敬，於貧窮下賤心不輕欺常生憐慜，在如是等願力堅固不捨棄故，名踝骨不現。於長夜常省己過不訟彼短永離鬪諍，身語意業恒常清淨故，名兩肩平滿。於長夜在沙門婆羅門，生恭敬心迎來送去，善解諸教得無所畏，有鬪訟者教令不諍，又教諸王臣佐及一切眾生令修忠孝，修行善業增長佛法故，名師子頷。於長夜隨諸眾生所有樂欲，一切施與善言安慰，皆令歡喜願力堅固，名具四十齒。於長夜不兩舌鬪諍，有鬪諍處和其兩邊各令歡喜故，名齒不疎缺。於長夜常修善事遠離惡法，常施眾生乳酪及淨衣服，以白土為泥掃拭佛塔，以眾白花供養佛塔，具如是等功德故，名齒白齊密。於長夜所出語言，令諸眾生心生喜樂，不求他過以平等心，勸諸眾生演說正法故，名於諸味中得最上味。於長夜不惱眾生，有病苦者隨其所應而療除之，所求美味隨意與之，心不生悋故，名梵音聲。於長夜不妄語，不麁獷語，不惡語，常住慈悲喜捨四梵住處，以柔軟音聲，為眾生說法皆生歡喜心故，名眼青紺色。於長夜在父母師長常生恭敬，觀一切眾生猶如一子，有來求者恒起慈悲，勸諸眾生觀於佛像塔廟故，名眼睫如牛王。
“For so long he has recognized his own faults and never pointed out the faults of others who have stumbled. [F.208.b] He has relinquished the cause of debate and has not engaged in divulging secrets that cause discord among others. In this way he has carefully guarded his speech, actions, and mind, and so he is the One with Broad Shoulders.
“For so long he has showed respect to parents, monks, priests, spiritual teachers, and worthy ones by rising for them, welcoming them, and addressing them honestly. Because he is an expert in the entire commentarial literature, he has been able to restrain beings in their desire to argue and instead has promoted his own Dharmaprecepts in a tactful way. He has established others, such as well-intentioned kings and ministers, on the path of Dharma, which has duly furthered the cause of virtue. In this way he has upheld the totality of the teaching of the Thus-Gone One perfectly and inspired others to practice every virtue. For this reason he is the One with Round Shoulders.
“For so long he has given up all possessions and addressed beggars by pleasant names, whichever they may like to hear. Whenever they have approached, he has never felt contempt for them, disappointed them, or turned them away. Duly fulfilling their wishes, he has never wavered in his firm resolve to give up his wealth. For this reason he is known as the One with a Lion’s Jaw.
“For so long he has totally given up divisive talk and has not accepted advice that might lead to dispute, shining with the complete harmony of concord. He has criticized divisive talk and praised the qualities of getting along in complete harmony. Therefore he is called the One with Forty Even Teeth.
“For so long he has abandoned evil ways and adopted the virtue of goodness. He has avoided bad actions and their maturation, and praised good actions and their maturation. He has made offerings of white cloth and food mixed with milk, and he has painted the memorials of the thus-gone ones with whitewash mixed with milk, [F.209.a] while offering them various white flowers and garlands of sumanā, vārṣikī, and dhānuṣkari flowers. Therefore he is the One with Pure White Teeth.
“For so long he has given up laughing at and mocking others. Instead he has made everyone happy, guarded his words, and spoken in a way that has made others happy.
Never looking for shortcomings and mistakes in others, he has been striving to make everyone get along. He has never wavered in his firm resolve to teach the same Dharma to everyone. Therefore he is the One with Teeth without Gap.
“For so long he has never harmed nor hurt anyone. Instead he has nursed those stricken by disease and given medicine to the sick. He has never tired of giving all kinds of elixirs to those who needed them. Therefore he is called the Possessor of the Universal Elixir of Elixirs. [432]
“For so long he has never lied or spoken harsh words. Nor has he been rude or dishonest, or sought to humiliate others. Nor has he been unpleasant, or attacked others’ weak points. Instead he has practiced love and compassion and applied himself to making others feel happy and fulfilled. With sympathetic joy, he has spoken words that cause happiness—loving, pleasant, and soft words that have touched others, satisfied them, and refreshed their senses. In this way he has applied himself to proper talk and therefore he is the One with the Voice of Brahmā.
“For so long he has regarded sentient beings, with his unhindered vision, as his mothers, fathers, and children. Looking at beggars as if they were his only children, he has been filled with love and compassion and has never disappointed them. With his senses still, he has looked at the memorials of the thus-gone ones with unblinking eyes. He has made a firm resolve to inspire other beings to meet the Thus-Gone One, and therefore he is the One with Deep Blue Eyes. [F.209.b]
“For so long he has given up unintelligent and lowly attitudes and instead has applied himself perfectly to the lofty and vast. He has inspired beings with the feeling of delight for the Dharma. He has never frowned at others but always showed a smiling face. He has sought the presence of all spiritual teachers and, being so predisposed, he has transformed himself into a collection of everything auspicious. Therefore he is said to have eyelashes like a cow.
27.
dīrgharātraṃ hīnacetovivarjanodāravipulādhimuktiparipūraṇānuttaradharmachandasattvasamādāpanabhṛkuṭīmukhavivarjanasmitamukhasarvakalyāṇamitropasaṃkramaṇābhimukhapūrvaṃgamasarvakuśalopacayāvaivartikatvāprabhūtajihva ityucyate / dīrgharātraṃ sarvavāgdoṣavivarjanasarvaśrāvakapratyekabuddhadharmabhāṇakāpramāṇaguṇavarṇasaṃprakāśanatathāgatasūtrāntalikhanavācanapaṭhanavijñāpanaṃ teṣāṃ ca dharmāṇāmarthapadaprabhedaparasattvasaṃprāpaṇakauśalyatvāduṣṇīṣānavalokitamūrdha ityucyate / dīrgharātraṃ mātāpitṛśramaṇabrāhmaṇagurudakṣiṇīyānāṃ mūrdhnāṃ caraṇatalapraṇipatanapravrajitavandanābhivādanakeśāvaropaṇasugandhatailamūrdhnipariṣiñcanaṃ sarvayācanakebhyaścūrṇamālyamālāguṇamūrdhābharaṇānupradānatvād (Vaidya 312) bhrūmadhye sujātapradakṣiṇāvartottaptaviśuddhavarṇābhāsorṇa ityucyate / dīrgharātraṃ nirargalasarvayajñayajanasamādapanasarvakalyāṇamitrānuśāsanyanuddharadharmabhāṇakānāṃ dautyaprekṣaṇe diggamanāgamanāparikhedanasarvabuddhabodhisattvaprattyekabuddhāryaśrāvakadharmabhāṇakamātāpitṛgurudakṣiṇīyatamondhakāravidhamanatailadhṛtatṛṇolkāpradīpanānāgandhatailapradīpasarvākāravaropetaprāsādikatathāgatapratimākāraṇakṣīrapratibhāsaratnottīrṇakośapratimaṇḍanaparasattvabodhacittāmukhīkaraṇakuśalasaṃbhāraviśeṣatvānmahāsthāmaprāpta ityucyate / mahānārāyaṇabalopetatvānmahānārāyaṇa ityucyate / koṭīśatamāradharṣaṇabalopetatvātsarvaparapramardaka ityucyate / daśatathāgatabalopetatvāddaśatathāgatabalopeta ityucyate / sthānāsthānajñānakuśalahīnaprādeśikayānavivarjanamahāyānaguṇasamudānayanabalopetātṛptabalaprayogatvātsthānajñānabalopeta ityucyate / atītānāgatapratyutpannakarmasamādānahetuśovipākaśojñānabalopetatvādatītānāgatapratyutpannasarvakarmasamādānahetuvipākajñānabalopeta ityucyate / sarvasattvendriyavīryavimātratājñānabalopetatvātsarvasattvendriyavīryavimātratājñānabalopeta ityucyate / anekadhātunānādhātulokapraveśajñānabalopetatvādanekadhātunānādhātulokapraveśajñānabalopeta ityucyate / anekādhimuktinānādhimuktiniravaśeṣādhimuktivimuktijñānabalopetatvādanekādhimuktinānādhimuktisarvaniravaśeṣādhimuktijñānabalopeta ityucyate / sarvatragāminīpratipajjñānabalopetatvātsarvatragāminīpratipajjñānabalopeta ityucyate / sarvadhyānavimokṣasamādhisamāpattisaṃkleśavyavadānavyavasthāpanajñānabalopetatvāsarvadhyānavimokṣasamādhisamāpattisaṃkleśavyavadānavyavasthāpanajñānabalopeta ityucyate / anekavidhapūrvanivāsānusmṛtyāsaṅgajñānabalopetatvādanekavidhapūrvanivāsānusmṛtyāsaṅgajñānabalopeta ityucyate / niravaśeṣasarvarūpānāvaraṇadarśanadivyacakṣurjñānabalopetatvānniravaśeṣasarvarūpānāvaraṇadarśanadivyacakṣurjñānabalopeta ityucyate / sarvaṃvāsanānusaṃdhigataniravaśeṣasarvāśravakṣayajñānabalopetatvātsarvavāsanānusaṃdhigataniravaśeṣasarvāśravakṣayajñānabalopeta ityucyate / niravaśeṣasarvadharmābhisaṃbuddhapratijñārohaṇasadevalokānabhibhūtapratijñāvaiśāradyaprāptatvānniravaśeṣasarvadharmābhisaṃprabuddhatijñārohaṇasadevaloke 'nabhibhūtapratijñāvaiśāradyaprāpta ityucyate / sarvasāṃkleśikāntarāyikadharmāntarāyakaraṇānirvāṇasyetitatpratijñārohaṇasadevake loke 'nāchedyapratijñāvaiśāradyaprāptatvāsarvasāṃkleśikāntarāyikadharmāntarāyakaraṇānirvāṇasyeti tatpratijñārohaṇasadevake loke 'nāchedyapratijñāvaiśāradyaprāpta ityucyate / nairyāṇikīṃ pratipadaṃ pratipadyamāno nirvāṇamārāgayiṣyatīti pratijñārohaṇasadevake loke 'praticodyapratijñāvaiśāradyaprāptatvānnairyāṇikīṃ pratipadaṃ pratipadyamāno nirvāṇamārāgayiṣyatīti pratijñārohaṇasadevake loke 'praticodyapratijñāvaiśāradyaprāpta ityucyate / savāśravakṣayajñānaprahāṇajñānapratijñārohaṇasadevake loke 'vivartyapratijñāvaiśāradyaprāptatvātsarvāśravakṣayajñānaprahāṇajñānapratijñārohaṇasadevake loke 'vivartyapratijñāvaiśāradyaprāpta ityucyate / askhalitapadadharmadeśakatvādaskhalitapadadharmadeśaka ityucyate / arutānabhilāpyadharmasvabhāvānubuddhatvādarutānabhilāpyadharmasvabhāvānubuddha ityucyate / aviratatvādavirata ityucyate / sarvasattvarutāpramāṇabuddhadharmarutanirghoṣādhiṣṭhānasamarthatvātsarvasattvarutāpramāṇabuddhadharmarutanirghoṣādhiṣṭhānasamartha ityucyate / (Vaidya 313) amuṣitasmṛtitvādamuṣitasmṛtirityucyate / nānātvasaṃjñāvigatatvānnānātvasaṃjñāvigata ityucyate / sarvacittasamāhitasumāhitasattvātsarvacittasamāhitasusamāhita ityucyate / apratisaṃkhyāsamupekṣakatvādapratisaṃkhyāsamupekṣaka
 ityucyate / chandasaṃskārasamādhyaparihīnatvācchandasaṃskārasamādhyaparihīna ityucyate / vīryasaṃskārasamādhyanāchedyāparihīnavīryatvādvīryasaṃskārasamādhyaparihīnavīrya ityucyate / smṛtyaparihīnatvādaparihīnasmṛtirityucyate / aparihīnaprajñatvādaparihīnaprajña ityucyate / vimuktyaparihīnatvādaparihīnavimuktirityucyate / vimuktijñānadarśanāprahīnatvādaparihīnavimuktijñānadarśana ityucyate / sarvakāyakarmavākkarmamanaskarmajñānapūrvaṃgamajñānānuparivartisamanvāgatatvātsarvakāyavāṅbhamanaskarmajñānapūrvaṃgamajñānānuparivartijñānasamanvāgata ityucyate / atītānāgatapratyutpanneṣvadhvasvasaṅgāpratihatajñānadarśanasamanvāgatatvāt tryadhvāsaṅgāpratihatajñānadarśanasamanvāgata ityucyate / anāvaraṇavimokṣapratilabdhatvādanāvaraṇavimokṣapratilabdha ityucyate / adhiṣṭhitasarvasattvacaritapraveśakauśalyāvasthitatvodadhiṣṭhitasarvasattvacaritapraveśakauśalyāvasthita ityucyate / yathāpratyarhadharmadeśanākuśalatvādyathāpratyarhadharmadeśanākuśala ityucyate / sarvasvarāṅgamaṇḍalaparamapāramitāprāptatvātsarvasvarāṅgamaṇḍalaparamapāramitāprāpta ityucyate / sarvarutapratirutaniścāraṇakauśalyaprāptatvāddevanāgayakṣagandharvāsuragaruḍakinnaramahoragaruta ityucyate / brahmasvararutaravitanirghoṣa ityucyate / kalaviṅkarutasvara ityucyate / dundubhisaṃgītirutasvara ityucyate / dharaṇītalanirnādanirghoṣasvara ityucyate / sāgaranāgendrameghastanitagarjitaghoṣasvara ityucyate / siṃhavṛṣabhitābhigarjitanirghoṣasvara ityucyate / sarvasattvarutaravitānucaraṇasaṃtoṣaṇasvara ityucyate / asaṅgānāvaraṇasarvaparṣanmaṇḍalābhirādhanasvara ityucyate / ekarutātsarvarutasaṃprāpanasvara ityucyate / brahmendrapūjita ityucyate / devendrasatkṛta ityucyate / nāgendranamaskṛta ityucyate / yakṣendrāvalokitamukhamaṇḍala ityucyate / gandharvendropagīta ityucyate / rākṣasendraprasannendriyāninimiṣanayanasaṃprekṣita ityucyate / asurendrābhipraṇata ityucyate / garuḍendrāvihiṃsāprekṣita ityucyate / kinnarendrābhiṣṭuta ityucyate / mahoragendrābhilaṣitadarśana ityucyate / manujendrābhisaṃpūjita ityucyate / ahargaṇasevita ityucyate / sarvabodhisattvasamādāyakasamuttejakasaṃhaprarṣaka ityucyate / nirāmiṣadharmadeśaka ityucyate / akṣuṇṇapadavyañjanāvandhyadharmadeśaka ityucyate / kālānatikramaṇadharmadeśaka ityucyate / idaṃ tanmaitreya dharmacakrapravartanaṃ tathāgataguṇavarṇapradeśasya yatkiṃcidavatāramātraṃ saṃkṣepeṇa nirdeśitaḥ vistareṇa punamaitreya tathāgataḥ kalpaṃ vā kalpāvaśeṣaṃ vā nirdiśet / na cāsya nirdiśyamānasya paryanto bhavet //
186：
187：1-10於長夜心不下劣意常廣大，勸諸眾生修無上法，遠離顰蹙恒常微笑，親近善友先言慰喻故，名舌廣大。於長夜遠離一切語過，恒常讚歎聲聞、辟支、菩薩、如來及諸法師，受持讀誦書寫經典，為人解說如法修行故，名肉髻無能見頂。於長夜頂禮父母諸尊沙門婆羅門，以香油塗其足下及為淨髮，一切來者皆以花鬘繫其頂上故，名眉間白毫右旋清淨光明。於長夜恒常開門大施普請眾生隨意所與，亦勸眾生行如是施，親近善友，恒不捨弃，求法重師不憚艱劬心無懈怠，於聲聞、緣覺、菩薩、如來、父母師長所，以種種香油然燈，及造妙好端正如來形像，以妙寶莊嚴，又以白寶安置眉間作如來相好，勸諸眾生發菩提心，令修無量諸善行故，名得大勢，名成就那羅延力，名成就如來無畏願力，名說法不錯亂，名覺悟無言說，名願力能令一切眾生隨類各解，名無失念，11-20名無異想，名如實了知諸眾生心，名非擇滅捨，名欲行三昧不斷，名精進不退，名念不退，名智不退，名解脫不退，名解脫知見不退，名從智出一切身語意業隨智慧行，21-30名過現未來智障無礙，名得無礙解脫，名善入眾生之行，名如應說法，名善能超過一切音聲相彼岸，名善對答一切異類音聲，名迦陵頻伽聲，名天鼓聲，名天樂聲，名地大振動聲，31-42名大海王聲，名大龍王聲，名大雲聲，名隨諸眾生類聲，名無著無礙令諸眾會生歡喜心，名梵釋天王之所供養，名阿修羅、緊那羅、摩睺羅伽歡喜心瞻仰目不暫捨，名聲聞眾之所承事，名菩薩眾之所恭敬讚歎，名無悕求說法，名說一字一句皆不唐捐，名說法以時。彌勒！我今略說如來功德，若廣說者窮劫不盡。
“For so long he has given up all faults of speech. Instead he has expounded elaborately on the virtues of the listeners, the solitary buddhas, and all who teach the Dharma. He has copied the sūtras of the thus-gone ones, read them, recited them, and explained them to others. Regarding the teachings contained in them, he has been able to differentiate between the words and the meaning, and has been skilled in making others understand the same. Therefore he is the One with a Well-Developed Tongue.
“For so long he has venerated parents, monks, priests, spiritual teachers, and worthy ones by putting his head to their feet. He has praised those who have gone forth and greeted them respectfully, shaved their hair, and anointed their heads with scented oils. To all the beggars he has offered colored powders, chaplets and garlands, and head ornaments. Therefore he is called the One with the Invisible Crown Protuberance.
“For so long he has encouraged others to make liberal offerings of all sorts and admonished them to follow the teachings of all spiritual friends. Entrusted by those who teach the Dharma, he has gone in all directions without feeling weary in order to serve the buddhas, the bodhisattvas, the solitary buddhas, the noble listeners, Dharma teachers, parents, teachers, and all worthy ones. He has offered them lamps with scented oils of many kinds, and lights and lamps made with oil, ghee, or grass that dispel darkness. [F.210.a] He has beautified the statues of the thus-gone ones with the most exquisite, pleasing things, and adorned them with heaps of milky-white jewels. Because he has made others develop the mind of awakening, [433] his accumulation of virtue has been exceptional. Therefore he is known as the One with the Beautiful, Glowing Tuft of Hair between the Eyebrows That Curls Clockwise and Has an Exquisite Color.
“Because he is endowed with the great strength of Nārāyaṇa, he is called the Great Nārāyaṇa. Because he is endowed with power to tame many millions of demons, he is called the Destroyer of All Adversaries.
“Because he is endowed with the ten powers of the thus-gone ones, he is called the One with the Ten Powers of a Thus-Gone One.
“He is skilled in knowing what is proper and improper. He gives up the low and minor vehicle and possesses the power of accomplishing the qualities of the Great Vehicle. He employs its inexhaustible power. Therefore he is the One Who Is Skilled in Knowing What Is Proper and Improper.
“He has the strength that comes from knowing the cause and result of all actions in the past, present, and the future. Therefore he is the One with the Strength That Comes from Knowing the Cause and Effect of All Actions in the Past, Present, and the Future.
“He has the power to know the capacities of all sentient beings and their levels of diligence. Therefore he is the One with the Power to Know the Capacities of All Sentient Beings and Their Levels of Diligence.
“He has the power to know how one enters various types of worlds. Therefore he is the One with the Power to Know How One Enters Various Types of Worlds.
“He has the power to know what liberates various inclinations, many inclinations, and all inclinations. [F.210.b] Therefore he is the One with the Power to Know What Liberates Various Inclinations, Many Inclinations, and All Inclinations.
“He has the power to know the path that leads everywhere. Therefore he is the One with the Power to Know the Path That Leads Everywhere.
“He has the power to know all contemplations, liberations, concentrations, and absorptions, as well as the way of purifying and stopping the disturbing emotions.
Therefore he is the One with the Power to Know All Contemplations, Liberations, Concentrations, and Absorptions, as well as the Way of Purifying and Stopping the Disturbing Emotions.
“He has the power to know all previous situations without attachment. Therefore he is the One with the Power to Know All Previous Situations without Attachment.
“He has the power of knowledge stemming from his divine eye that sees clearly all forms without exception. Therefore he is the One with the Power of Knowledge Stemming from His Divine Eye That Sees Clearly All Forms without Exception.
“He has the power to know how all habitual tendencies are formed and how all defiled states without exception are exhausted. Therefore he is the One with the Power to Know How All Habitual Tendencies Are Formed and How All Defiled States without Exception Are Exhausted.
“He has attained the confidence that results from his declaration of realizing all dharmas without exception; [F.211.a] a confidence that outshines the entire world, including the realm of gods. [434] Therefore he is the One Who Has Attained the Confidence That Results from His Declaration of Realizing All Dharmas without Exception; a Confidence That Outshines the Entire World, including the Realm of Gods.
“He declares that ‘All disturbing emotions are obstacles for passing beyond suffering,’ and thus discovers a confidence that the entire world, including the gods, cannot destroy. Therefore he is the One Who Declares, ‘All disturbing emotions are obstacles for passing beyond suffering,’ and Thus Discovers a Confidence That the Entire World, including the Gods, Cannot Destroy.
“With his claim that ‘Passing beyond suffering is attained when the path of renunciation is accomplished,’ he has attained a fearlessness that the entire world, including its gods, cannot overturn. Therefore he is the One Who Claims That ‘Passing beyond suffering is attained when the path of renunciation is accomplished,’ and Thereby Has Attained a Fearlessness That the Entire World, Including Its Gods, Cannot Overturn.
“He has attained a fearlessness that the entire world, including the gods, cannot reverse, which is expressed through a statement concerning knowledge of the way to abandon all defilements. Therefore he is called the One Who Has Attained a Fearlessness That the Entire World, Including the Gods, Cannot Reverse, which Is Expressed in a Statement Concerning Knowledge of the Way to Abandon All Defilements.
“Because he is a Dharma teacher who never stammers or falters, therefore he is the One Who Teaches the Dharma without Stammering or Faltering.
“He keeps in his heart the essence of the Dharma, which is beyond being spoken or heard. Therefore he is the One Who Keeps in His Heart the Essence of the Dharma, which Is beyond Being Spoken or Heard.
“He is beyond cessation and therefore he is the One beyond Cessation.
“He is able to bless the countless sounds of sentient beings and transform them into the Dharma language of the Buddha. Therefore he is called the One Who Is Able to Bless the Countless Sounds of Sentient Beings and Transform Them into the Dharma Language of the Buddha.
“He is the one who does not forget, therefore he is the One Who Does Not Forget.
“He does not perceive differences, and therefore he is the One Who Does Not Perceive Differences.
“He has one-pointed concentration in all his thoughts as well as in all his absorptions, and therefore he is the One Who Has One-Pointed Concentration in All His Thoughts as well as in All His Absorptions.
“He has developed an equanimity that does not differentiate, and therefore he is the One Who Has Developed an Equanimity That Does Not Differentiate.
“He never loses his absorption in the formation of faith, and therefore he is the One Who Does Not Lose His Absorption in the Formation of Faith. [F.211.b]
“With uninterrupted absorption in the formation of diligence, he never loses his diligence. Therefore he is the One Who Does Not Lose His Diligence, Having OnePointed Absorption in the Formation of Diligence.
“He never loses his mindfulness, and therefore he is the One Who Never Loses His Mindfulness.
“He never loses his wisdom, and therefore he is the One Who Never Loses His Wisdom. [435]
“He never loses his liberation, and therefore he is the One Who Never Loses His Liberation.
“He never loses his vision of liberated wisdom, and therefore he is the One Who Does Not Lose His Vision of Liberated Wisdom.
“He lets wisdom inform all his physical, verbal, and mental actions, and he possesses the wisdom that is guided by wisdom. Therefore he is the One Who Lets Wisdom Inform All His Physical, Verbal, and Mental Actions, and Who Possesses the Wisdom That Is Guided by Wisdom.
“He is endowed with the unimpeded wisdom vision that sees the past, the future, and the present without attachment. Therefore he is the One Who Is Endowed with the Unimpeded Wisdom Vision That Sees the Past, the Future, and the Present without Attachment.
“He has attained stainless freedom, and therefore he is the One Who Has Attained Stainless Freedom.
“He is continuously skilled in inspiring the activities of sentient beings, and there fore he is the One Who Is Continuously Skilled in Inspiring the Activities of Sentient Beings.
“He is skilled in teaching the Dharma to others according to their capabilities, and therefore he is the One Who Is Skilled in Teaching the Dharma to Others according to Their Capabilities.
“He has perfected the sacred environment of all aspects of melodious speech, and therefore he is the One Who Has Perfected the Sacred Environment of All Aspects of Melodious Speech.
“He is skilled in articulating all sounds and echoes, and therefore he is the One with a Voice like a God, a Nāga, a Yakṣa, a Gandharva, a Demigod, a Garuḍa, a Kiṃnara, and a Mahoraga.
“He is the one whose voice resounds like the voice of Brahmā. He is the one with the voice of a cuckoo bird. He is the one with a voice like a great drum. He is the one with the voice like the resounding of the earth. [F.212.a] He is the one with the rumbling voice of a thundercloud of the nāga king Sāgara.
“He is the one with a voice like the roar of a lion or a bull. He is the one with a voice that satisfies, because it is in accord with the languages of all sentient beings.
He is the one with a voice that delights the circle of his audience without impediment or obstruction. He is the one with a single voice that is understood in all languages.
“He is the one who is honored by the lord of the Brahma realm. He is the one who is respected by the lord of the gods. He is the one to whom the lord of the nāgas bows. He is the one upon whose face the lord of the yakṣas gazes. He is the one who the lord of the gandharvas praises in song.
He is the one who is gazed upon by the lord of the demons, who beholds him with bright and unblinking eyes. He is the one to whom the lord of the demigods bows. He is the one who is unharmed by the gaze of the lord of the garuḍas. He is the one who is praised by the lord of the kiṃnaras.
He is the one who the lord of the mahoragas longs to see. He is the one who is venerated by the lord of the humans. [436]
“He is the one who is supported by large gatherings of worthy ones. He is the one who inspires the bodhisattvas, who energizes them and makes them happy. He is the one who teaches the Dharma free from worldliness. He is a venerable teacher of the Dharma who never mistakes any words or syllables. He teaches the Dharma in a timely manner.
“Maitreya, this turning of the wheel of Dharma is merely a brief teaching that praises just a few of the qualities of the Thus-Gone One. Maitreya, to list them in an elaborate manner, the Thus-Gone One would need an eon or more. And still that would not be enough to list them all.”
28.
atha khalu bhagavāṃstasyāṃ velāyāmimāṃ gāthāmabhāṣat -
gambhīraṃ durdṛśaṃ sūkṣmaṃ dharmacakraṃ pravartitam /
yatra mārā na gāhante sarve ca paratīrthikāḥ // Lal_26.52 //
anālayaṃ niṣprapañcaṃ anutpādamasaṃbhavam /
viviktaṃ prakṛtīśūnyaṃ dharmacakraṃ pravartitam // Lal_26.53 //
(Vaidya 314) anāyūhamaniryūhamanimittamalakṣaṇam /
samatādharmanirdeśaṃ cakraṃ buddhena varṇitam // Lal_26.54 //
māyāmarīci svapnaṃ ca dakacandra pratiśrutkā /
yathaite tathā taccakraṃ lokanāthena vartitam // Lal_26.55 //
pratītyadharmaotāramanucchedamaśāśvatam /
sarvadṛṣṭisamucchedo dharmacakramiti smṛtam // Lal_26.56 //
ākāśena sadā tulyaṃ nirvikalpaṃ prabhāsvaram /
anantamadhyanirdeśaṃ dharmacakramihocyate // Lal_26.57 //
astināstivinirmuktamātmyanairātmyavarjitam /
prakṛtyājātinirdeśaṃ dharmacakramihocyate // Lal_26.58 //
bhūtakoṭīmakoṭīṃ ca tathatāyāṃ tathatvataḥ /
advayo dharmanirdeśo dharmacakraṃ nirucyate // Lal_26.59 //
cakṣuḥ svabhāvataḥ śūnyaṃ śrotaṃ ghrāṇaṃ tathaiva ca /
jihvā kāyaṃ ca cittaṃ ca śūnyātmāno nirīhakaḥ // Lal_26.60 //
idaṃ tadīddaśaṃ cakraṃ dharmacakraṃ pravartitam /
bodhayatyabudhān sattvāṃstena buddho nirucyate // Lal_26.61 //
186：
187：爾時世尊欲重宣此義，而說偈言：
1)無處無戲論，無生亦無滅，體性空寂靜，轉如是法輪。
2)不出亦不入，無因亦無相，一切法平等，轉如是法輪。
3)如夢幻陽炎，水月及谷響，皆無有自性，轉如是法輪。
4)入諸因緣法，不斷亦不常，遠離諸惡見，轉如是法輪。
5)遠離於無有，非法非非法，本自不生滅，轉如是法輪。
6)實際非實際，真如非真如，示諸法體性，轉如是法輪。
7)眼耳鼻舌身，及意皆不實，體性空無思，轉如是法輪。
8)以如是法輪，覺諸未覺者，一切法體性，我自已覺知。
Then at that time the Blessed One spoke these verses:
1)“The wheel of Dharma has been turned, Which is profound, hard to behold, and subtle. It is not understood by the non-Buddhists, Nor by the demons.
2)“The wheel of Dharma has been turned, Which is without an all-ground and beyond concepts, [F.212.b] Unborn and without origination, Unique and empty of inherent nature.
3)“The Buddha has turned the wheel That teaches the Dharma of equality, Without anything to accept and reject, Causeless and without characteristics.
4)“The Protector of the World Has turned the wheel that is like An illusion, a mirage, A dream, an echo, or a moon reflected in water.
5)“It leads beyond conditioned phenomena; It is not nihilistic and neither is it permanent, But cuts through all views— So is the wheel of Dharma described.
6)“It is an infinitely vast teaching, Ever equal to space, Luminous and nonconceptual— So is the wheel of Dharma described.
7)“It is free from existence and nonexistence, Beyond self and no self, A teaching that is naturally unborn— That is what we call the wheel of Dharma. [437]
8)“In the truth of suchness, It is the final end, yet it is without an end, This nondual teaching of the Dharma— That is what we call the wheel of Dharma.
9)“The eye is essentially empty, So are the ear and the nose. The tongue, the body, and also the mind Are empty and inert.
10)“Such a wheel is the wheel of Dharma That has now been turned. He awakens unawakened beings; That’s why he is called the Awakened One.
29.
svayaṃ mayānubuddho 'yaṃ svabhāvo dharmalakṣaṇam /
ṛte paropadeśena svayaṃbhūstatha cakṣumān // Lal_26.62 //
sarvadharmavaśiprāpto dharmasvāmī nirucyate /
nayānayajño dharmeṣu nāyakastena cocyate // Lal_26.63 //
yathā bhavanti vaineyā vinayāmyamitāṃ janāṃ /
vineyapāramiprāptastena prokto vināyakaḥ // Lal_26.64 //
naṣṭamārgā hi ye sattvā mārgaṃ deśemi uttamam /
nayāmi pārimaṃ tīraṃ tasmādasmi vināyakaḥ // Lal_26.65 //
saṃgrahāvastujñānena saṃgṛhya janatāmaham /
saṃsārāṭavinistīrṇaḥ sārthavāhastato hyaham // Lal_26.66 //
vaśavartī sarvadharmeṣu tena dharmeśvaro jinaḥ /
dharmacakraṃ pravartitvā dharmarājo nirucyate // Lal_26.67 //
(Vaidya 315)dharmadānapatiḥ śāstā dharmasvāmī niruttaraḥ /
suyaṣṭayajñasiddhārthaḥ pūrṇāśaḥ siddhamaṅgalaḥ // Lal_26.68 //
āśvāsakaḥ kṣemadarśī śūro mahāraṇaṃjahaḥ /
uttīrṇasarvasaṃgrāmo mukto mocayitā prajāḥ // Lal_26.69 //
ālokabhūto lokasya prajñājñānaprabhaṃkaraḥ /
ajñānatamaso hantā ulkādhāri mahāprabhaḥ // Lal_26.70 //
mahāvaidyo mahājñānī mahākleśacikitsakaḥ /
sattvānāṃ kleśaviddhānāṃ śalyahartā niruttaraḥ // Lal_26.71 //
sarvalakṣaṇasaṃpannaḥ sarvavyañjanaśobhitaḥ /
samantabhadrakāyena hīnānāṃ cānuvartakaḥ // Lal_26.72 //
daśabhirbalabhirbalavān vaiśāradyaviśāradaḥ /
āveṇikairaṣṭadaśai agrayānī mahāmuniḥ // Lal_26.73 //
eṣa saṃkṣepanirdeśo dharmacakrapravartane /
tathāgataguṇavarṇaḥ parītto 'yaṃ prakāśitaḥ // Lal_26.74 //
buddhajñānamanantaṃ hi ākāśavipulaṃ samam /
kṣapayetkalpa bhāṣanto na ca buddhaguṇakṣayaḥ // Lal_26.75 //
iti // iti śrīlalitavistare dharmacakrapravartanaparivarto nāma ṣaḍviṃśatitamo 'dhyāyaḥ //
186：
187：9)不從他覺悟，名曰自然人，得於法自在，故說為法王。
10)知理知非理，故名為導師。隨應演說法，教化諸群生。
11)能到於彼岸，故名為教主，為諸迷路者，演說真實法。
12)度之於彼岸，故名無上師，以四攝及智，普攝諸世間。
13)越生死稠林，故名為商主。於法無罣礙，故名法自在。
14)轉於正法輪，故名為法王。名師名持法，名無上法主，
15)亦名大德主，亦名戒願滿，亦名施無畏，亦名示涅槃，
16)亦名能降伏，亦名能自解，亦名能悟心。智慧大光明。
17)普照於一切，破無明黑暗，為世作醫王。能除煩惱病，
18)善拔諸毒箭，名無上導師。有三十二相，具八十種好，
19)身分皆微妙，隨順於眾生。十力四無畏，十八不共法，
20)大乘勝牟尼，具如是威德。無上正法輪，如來勝功德，
21)若欲廣說者，窮劫不能盡。佛智無有邊，廣大如虛空。
11)“By myself have I realized this nature— The nature defined as Dharma— Without instructions from others, And so I am the self-arisen possessor of the wisdom eye.
12)“The one who masters all Dharmas Is called a lord of Dharma. The one who knows the genuine Dharma from the incorrect, That is what we call a guide.
13)“As many beings as there are to be trained, That many limitless beings I train. I have perfected my training, And so I am called the Perfect Guide.
14)“All beings that have strayed from the path, I show the supreme path. I guide them to the other shore, And therefore I am the Guide.
15)“Since I know the way to magnetize, I gather beings at my side. Since I save beings from the wasteland of cyclic existence, I am their leader. [F.213.a]
16)“I master all phenomena, And so I am the Victorious One, the Master of Dharma. Since I turn the wheel of Dharma, I am known as a king of Dharma.
17)“I am the generous giver of the Dharma, the Teacher, The unexcelled Lord of the Dharma. My offering was well performed and the goal accomplished; My aim is fulfilled and goodness accomplished.
18)“I am the one who consoles and gives comfort, The hero who has conquered disturbing emotions. I am victorious in all battles, A liberated one who liberates beings. [438]
19)“I am the light of the world. I spread the light of knowledge wisdom; I conquer the darkness of ignorance. I hold the torch; I am the bright light.
20)“With great wisdom I am the skillful doctor, A great healer of the wounds of disturbing emotions. For all those afflicted with disturbing emotions,  I am the remover of pain.
21)“All the signs are complete, And all the marks of goodness adorn me. Yet, with this body, excellent in every way, I adapt to the ways of the worldly ones.
22)“I am powerful with the ten powers, Confident with the four confidences, And possessor of the eighteen unique qualities— The great sage who turns the wheel of Dharma of the Supreme Vehicle.
23)“This brief explanation Will set in motion the wheel of Dharma. This praise of the qualities of the Thus-Gone One Has listed just but a few.
24)“For the limitless wisdom of the Buddha Is as vast as the sky. Even if one were to speak for an eon, One would not exhaust the Buddha’s qualities.” This concludes the twenty-sixth chapter on turning the wheel of Dharma.
轉法輪品之二
1.

186：於是諸天子等悉來集會：一、名神妙，二、名天妙，三、名歡豫，四、名加歡，五、名栴檀，六、名大悅，七、名寂然，八、名寂律。如是等類八淨居天，從千天子悉來集會，聽受世尊所轉法輪。彼時大聖告大神妙天子：今此經名曰普曜大方等法。諸菩薩所以娛樂，諸佛境界所入普照，其身精進自致得佛。如來所說，是故受持諷誦奉行，為眾人說。
187：
2.

186：十八變品第二十五
1)佛告比丘：如來於是轉法輪已，化彼五人拘鄰之等，念：此間有優為迦葉等，大有名稱，國王黎庶咸來奉之，與五百弟子俱。欲往先開化令解道法，然却彼後當次伏焉。2)即往從之。迦葉見佛來，起迎讚言：大道人！善來相見，自安隱乎？佛報曰：無病最利，知足最富，有信最友，無為最安。迦葉曰：有何勅使？佛言：欲報一宜願不瞋恚，煩借火室一宿之間。曰：不愛也，中有毒龍恐相害耳！佛言：無苦，龍不害我。重借至三。迦葉曰：往。3)佛即澡洗前入火室，持蓐布地。適坐須臾，龍即瞋恚身中出烟；佛亦出烟。龍大瞋怒身皆火出；佛亦現神身出火光。龍火佛火於是俱盛，石室盡然，其炎烟出如失火狀。4)迦葉夜起相視星宿，見火室盡然。咄！是大沙門端正可惜，不用我言，為火所害。佛知其意，於內以道力降龍，龍氣力盡則自歸伏。佛告龍曰：汝意伏者當入鉢中。龍即入鉢中，佛時置于鉢中。迦葉惶懅，令五百弟子，人一瓶水就持滅火，如一瓶著更盛一火，師徒益恐，皆言：咄！咄！殺是大沙門了矣。明旦佛持鉢盛龍而出之。迦葉大喜：大道人乃得活耶？器中何等？佛言：然，自安隱耳！龍是器中所言毒龍為害者也，今者降之，已受降伏，令受戒矣！5)迦葉自以得道，顧謂弟子：是大沙門雖神，不如我以得羅漢道也。
187：1)爾時佛告諸比丘：如來化五人竟，作是念言：優樓頻螺迦葉有大名稱，與五百弟子俱，國王奉事臣庶宗仰，我當詣彼教以正法。2)即往尋之。迦葉見佛迎前問訊：善安隱不？爾時如來報迦葉言：無病知足寂滅清信是為安隱。迦葉請佛：日既將暮，惟願沙門幸留於此，隨意所處。佛語迦葉：欲寄石室止住一宿。迦葉言：吾不愛，室中有毒龍，恐相犯耳。乃至三語，迦葉報言：任於中止。3)爾時如來洗手足已，前入石室敷座而坐，龍便瞋怒身中出煙，佛亦出煙；龍大瞋怒身中出火，佛亦出火，二火俱熾焚燒石室。4)迦葉夜起見室盡然，驚怖歎惜：此大沙門端正尊貴，不取我語，為火所害。遽令弟子人持一瓶汲水而救；所有瓶水悉變為火，師徒益恐皆言：龍火殺是沙門。如來爾時以神通力，制伏毒龍置於鉢中，明旦持鉢盛龍而出。迦葉大喜怪未曾有：今此沙門乃復活耶？器中何有？見是毒龍。佛告迦葉：我已伏之，令受禁戒。5)迦葉甚慚，顧謂弟子：是大沙門雖有神力，不如我得羅漢道也。
3.

186：1)佛復移近迦葉所，止坐一樹下。夜四天王來下聽經，四王光影明如盛火。迦葉夜起占候見火，明旦詣佛所曰：亦事火乎？佛言：不也！昨夜四王自下聽經，是其光耳。佛止樹下，時天帝釋復下聽經，帝釋光影甚明踰前。迦葉占候見光益大，心念沙門續事火也。明日問曰：得無事火乎？佛言：不也！昨天帝釋來下聽經，是其光耳。後夜梵天復下聽經，梵之光明倍於帝釋。迦葉占候見光晃晃。明日問曰：想亦事火也。佛言：不也！昨夜梵天來下聽經，是其光也。2)迦葉五百弟子人事三火，合事千五百三火。明旦然之，火了不然，怪而白師。師言：是大沙門所為也。即行問佛：我所事火，今然不然。佛言：欲使然乎？曰：願欲使然。佛言：當然！火即然矣！火然之後，迦葉欲滅之不可得滅。五百弟子共助滅之而不能滅。念言：是復沙門所為。即往問曰：火既然矣，今不可滅。佛言：欲使滅不？答言：願欲得滅。佛言：當滅！應時即滅。
187：1)爾時如來移近迦葉所住之處在一樹下，於夜分中，四天大王皆來聽法，光明甚盛如大火炬，迦葉夜見謂佛事火。2)明旦白佛言：沙門法中亦事火耶？佛言：不也。昨夜四天下來聽法，是其光耳。於後帝釋下來聽法，其光轉盛。迦葉明日復問：沙門亦事火耶？佛言：不也。此是帝釋來聽法耳。於後梵王下來聽法，其光益盛。迦葉明日復問：沙門亦事火耶？佛言：不也。此是梵王來聽法耳。
2)迦葉及五百弟子，人事三火，旦欲然火火終不著，怪以問師。師言：此是沙門所為故也。俱來問佛：我所事火然乃不著。佛言：欲使然耶？當令得然。火即然矣。既然之後，迦葉滅火復不可滅，五百弟子相助滅之亦不能滅，各自念言：復是沙門所為故也。共往問佛：火既得然今不可滅。佛言：欲使滅耶？當令得滅。火即滅矣。
4.

186：迦葉白佛：願仁留意不須遠行，我自給飲食。還勅家內供設餚饌，曰：以時至請佛。佛言：便去，今隨後往。迦葉適去，佛以神足上忉利天，取晝度果；神足至東弗于逮界上數千萬里，取閻逼果；南至閻浮提界上，取呵蠡勒果；西至拘耶尼界上，取阿摩勒果；北至欝單越地，取自然粳米。各滿鉢還，每先迦葉歸坐其床上。迦葉白曰：從何道來？佛言：卿每去後，吾至四域及上忉利天，取此果米香美可食，卿可食之也。
187：迦葉白佛言：惟願沙門！恒住於此共修梵行，我當勅家常使供養，每以日時請佛俱行詣其家食。佛言：汝可先去，當隨後至。迦葉適去，佛以神力上忉利天取彼天果，東至弗婆提取菴摩勒果，南至閻浮界取閻浮果，西至拘耶尼取呵梨勒果，北至欝單越取自然粳米，盛置鉢中飛空而還，先迦葉至坐其床上。迦葉後到，問佛：沙門從何道來？佛語迦葉：汝去之後，我往四方及上忉利，取是名果及以美飯，汝可食之。
5.

186：佛明日自到迦葉家受飯而還；於屏處食已，念欲澡漱。帝釋知佛意，即下以手指地，水出成池，令佛用之。迦葉向暮仿佯村中，見水怪之：何緣有此？佛言：吾朝食已意欲澡漱，帝釋指地令出此水，汝當名此為指地池。佛還樹下，道見棄弊衣欲取浣之。帝釋知意，即到頗那山上，取成治四方好石，上佛浣衣。佛欲曬衣，帝釋復行取六方石，來給曬衣。迦葉見於池側有兩好石，問佛：云何而得此石？佛言：吾欲浣衣曬之，帝釋奉上使吾用之，是以然矣。佛後入指地池澡浴竟，欲上無所攀；池上迦和之樹，自然屈枝就佛，佛牽得出。迦葉見樹屈下垂條，怪而問佛。佛言：吾入池浴，出無所持，是以樹神為我屈之。
187：
6.

186：1)時摩竭國王及諸臣庶，以節會持禮貺詣迦葉相樂七日。迦葉念：佛聖達踰我，眾人見之，必當捨我普往事之，使其不現快耶。佛知其念，即隱不現。眾人還已，迦葉念曰：我有節會餘食甚多，得大沙門飯之快耶。佛即知之，至迦葉所。迦葉驚喜：來何一快？何以不現？佛言：用念卿故。曰：何以念我？佛言：前卿意念：是大沙門道德巍巍相好紫金，萬民見者必當捨我共奉事之。是以不現。今卿相念，故復來耳。2)時迦葉五百弟子適俱破薪，各一舉斧皆不得下，懅而白師。師言：復大沙門所為。即往問佛：我諸弟子向共破薪，斧皆舉而不下。佛言：當下！應聲得下。既下之後，斧皆著薪而不可舉，復行問佛。佛言：可去！自當舉耳。即舉得用。3)時尼連禪水長流激疾，佛以神通斷水令住，使水壤起高出人頭，令底揚塵佛行其中。迦葉見之，畏佛為水所漂，即與弟子俱乘船索佛。見水隔斷，中央揚塵佛行其中，迦葉呼言：大道人乃尚在耶？佛言：然！在耳。又問佛：欲上船不？佛言：大善！佛念：今當現道令子心伏。即從水中貫船底入，無有穿迹。如是變化凡十八焉。
187：1)時摩伽陀國，國王大臣吏人官屬、長者居士婆羅門等，當就迦葉為七日會。迦葉念言：彼大沙門威德巍巍相好無上，眾人見者必當捨我而奉事之。寧此沙門七日之中不來我所。佛知其念隱而不現。七日滿已，迦葉念言：節會已訖餘饌甚多，彼大沙門今若來者，我當飯之。佛知其意忽然而至。迦葉驚喜而問：如來七日之中何為見棄？佛言：汝先起念是以不現，今汝相憶故復來耳。2)爾時迦葉五百弟子，將欲祀火俱共破薪，各各舉斧皆不得下，懅而告師，師言：是大沙門所為故耳。即往問佛：我諸弟子向共破薪，各各舉斧皆不得下。佛言：當下。應聲即下。既下之後，斧皆著薪而不可舉。復來問佛，佛言：可去，自當舉耳。應時即舉。3)尼連禪河遄流箭激，佛以神力令水涌起過於人上，佛行其下步步生塵。迦葉遙望恐佛漂溺，即與弟子乘船救佛，見水涌起佛行其下步步生塵，迦葉喚佛：沙門！欲上船不？佛言：甚善！即於水中從船底入，船無穿漏。
7.

186：1)迦葉復念：是大沙門神即神矣，然不如我已得羅漢也。佛語迦葉：汝非羅漢，不知道證，胡為強顏不知為耻，虛妄自稱我有道德。於是迦葉心驚毛竪，慚愧無顏自知無道，即稽首言：今大道人，實妙神聖乃知我意，願得從大道人稟受經戒作沙門耶？2)佛言：且還報汝弟子共和益善，卿是耆舊國內所敬，今敬學道可獨知乎？迦葉受教，告諸弟子：汝曹知不？我自所見意方信解，當除鬚髮被服法衣，受佛禁戒而作沙門。汝等意欲何趣？諸弟子曰：我等所知皆大師恩，師所尊信必不虛妄，願皆隨從得作沙門。3)於是師徒脫衣裘褐及水瓶革屣，諸事火具悉棄水中，俱共詣佛稽首白言：今我五百人皆有信意，願欲離家剃除鬚髮作沙門。佛言：善哉！諸沙門來。迦葉五百人鬚髮自墮皆成沙門。
187：1)迦葉復言：是大沙門神則神矣，猶不如我羅漢道也。佛語迦葉：汝非羅漢，何為貢高自稱羅漢？於是迦葉心驚毛竪慚懼稽首：今此大聖乃知我心。惟願大聖！攝受於我在聖法中而為沙門。2)佛語迦葉：汝既耆舊多有眷屬，又為國王臣民之所歸敬，今欲學道其可自輕，宜與弟子更熟詳議。迦葉言：善哉！如聖所教。然我內心非不自決，且當還與弟子論耳。迦葉還來集諸弟子：我已信解彼沙門法，其所得道是為真正。我今歸趣，汝意云何？弟子答言：我等亦願隨從歸依。3)是時迦葉與諸弟子，釋其衣服，取事火具悉棄水中，俱詣佛所稽首佛足，而白佛言：我及弟子，於聖法中願為沙門。佛言：善來比丘！鬚髮自落法服著身皆成沙門。
8.

186：1)優為迦葉有二弟，次名那提，幼曰竭夷，二人各有二百五十弟子，舊舍水邊。見諸梵志衣被什物、事火之具隨水下流，二弟驚愕，恐兄五百人為惡人所害大水所漂，即合五百弟子逆流而上。見兄師徒皆作沙門，怪問大兄：年百二十智慧高遠，國王吏民皆共宗事，我意以兄為是羅漢，今反捨梵志業學沙門法，佛豈獨大其道勝乎？2)迦葉答言：佛道最尊，其法無量，我雖世尊未有得道，神智如佛其法清淨，我見慈心度人無極，以三事教化：一者、道定神足變化自然，二者、智慧知人本意，三者、應病授藥。二弟各顧語弟子：汝欲何趣？五百人俱同聲言：願如大師。即皆稽首求作沙門。3)佛言：比丘來！二弟及五百弟子，鬚髮自墮袈裟著身，即隨佛後成為沙門。佛便有千沙門，俱到波羅奈夷縣叢樹下坐，諸弟子皆故梵志。佛為弟子現神變化：一者、飛行，二者、說經，三者、教誡。諸弟子見佛威神變化，莫不歡喜，悉皆羅漢。
187：1)迦葉二弟：一名難提，二名伽耶，各有二百五十弟子，先住水邊，見諸梵志衣帔什物事火之具隨水下流，皆悉驚愕，恐畏其兄及諸門徒為人所害。即與五百弟子泝流而上，見兄師徒皆成沙門，怪而問曰：兄今耆舊年百二十，智慧深遠國內遵崇，我意言兄已證羅漢，今棄淨業斅彼沙門，其道勝耶？2)迦葉答言：佛道最優其法無上，我自昔來未曾見有神通道力與佛等者，其法清淨當度無量，能以三事教化眾生：一者道力神通變化，二者智慧知他人心，三者善知煩惱應病授藥。二弟聞已心生恭敬，顧謂弟子：汝意云何？五百弟子同聲發言：願從師教。即皆稽首求為沙門。3)佛言：善來比丘！鬚髮自落法服著身皆成沙門。爾時如來與千比丘俱，往波羅奈國在於林下，為諸弟子或時變現，或時說法或復說戒，覩佛威神莫不欣喜，盡成羅漢。
9.

186：佛至摩竭國品第二十六
1)爾時世尊，在波羅奈說經已竟，與千羅漢優為迦葉兄弟三人等，悉舊辮髮，神通已達，生死已斷，行出三界，欲至摩竭流布道訓開化愚冥。時摩竭國瓶沙王，聞釋種王子身有奇相三十有二、八十種好，巨身丈六體紫金色，棄國捐王行作沙門，得自然佛，號名如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。講宣道義上中下善，義達微妙所演具足，淨修梵行戒禁具足，定成、慧成、解成、度知見成；成就五眼：肉眼、天眼、慧眼、法眼、佛眼。六通三達，諸天釋梵皆奉事焉，莫不蒙濟。時瓶沙王聞之，欣然大悅：吾本共要得佛相度。勅諸大臣長者梵志國中吏民，嚴治道路散華燒香，持諸幢蓋，王乘羽寶之車，大臣百官前後導從，千乘萬騎，長者梵志萬二千人欲出城迎。忽大風起閉其城門，王怪所以：今行迎佛，當有吉喜快善瑞應。時城門神。即謂王言：快無不利，王往前世與八萬四千王，治寺起塔，誓於來世一時見佛諮受道教。今有一人閉在刑獄，違其本誓故城門閉；當放大赦，獄中人出，同時見佛諮受訓誨，城門乃開。王聞乃達，速勅諸方，大赦境土獄囚得出，一時往迎。2)時佛入國，有大社樹名曰遮越，佛與比丘共坐樹下。王遙見佛與比丘眾，如星中月，猶如日出天下大明靡不照曜；亦如帝釋梵王聖帝處於本宮，如樹華茂晃若金山，威神特顯光明巍巍超絕無侶。3)王心踊躍下車步進，去五威儀，除蓋履扇冠幘刀仗，前稽首佛足，自稱其號：我是國王瓶沙身也，久服聖尊飢虛積時。如是至三。佛告王曰：實如來言，是王瓶沙也，諸佛天神皆護王身。王曰：蒙祐。
187：1)爾時世尊從波羅奈國，與優婁頻螺迦葉兄弟三人及千羅漢，至摩伽陀國。時頻婆娑羅王久聞菩薩得成佛道，巨身丈六紫磨金色，三十二相、八十種好，十號具足已得知見，成就五眼證獲六通，梵釋四王皆悉奉事。今入我國心甚歡喜，吾本共要成佛相度，乃不忽遺從我所願。即勅國內嚴淨道路，王乘寶車，大臣百官前後導從，千乘萬騎出城迎佛。2)爾時世尊近王舍城，在遮越林於大樹下千比丘眾圍遶而坐，王遙見佛如星中月，如日初出，既如帝釋，亦似梵王處於天宮，儼若金山巍巍超絕。3)王心歡喜下車步進，去五威儀稽首禮佛，自稱其號作如是言：久服尊德欽渴積時。如來即以梵音慰問王言：大王！四大常安隱不？統理人務無乃勞耶？王曰：蒙祐幸得安隱。
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186：1)退坐一面，群臣百官稽首遷坐一面，前者作禮，中者低頭，後者叉手。皆却坐訖，王及臣民覩優為迦葉，在山學仙耆舊來久，怪之佛邊，心自念言：佛是優為師耶？優為是佛師乎？2)佛覩心念，即告優為，為說偈言：
云何卿優為？本可所事神；
祠祀歸水火，日月眾梵天。
事來為幾何？夙夜精進學；
心中不懈廢，寧盡致神仙。
3)於時迦葉以偈報佛：
自念祠祀來，已歷八十年；
奉風水火神，日月諸山川。
夙夜不懈廢，心中無他念；
至竟無所獲，值佛乃安寧。
王及群臣國中萬民，爾乃別知優為迦葉是佛弟子。4)佛告優為迦葉：汝起。迦葉即起，長跪叉手佛前。佛言：現汝羅漢神通。輙受佛教踊在虛空，身上出火，身下出水；身上出水，還雨其身而身不濕；身下出火，火無所傷；飛行虛空猶如飛鳥，七現七沒行於水上，猶如履地。不礙牆壁須彌山地，若如入水。從東方來，沒佛前地忽現西方；西來沒佛前，忽然現南；南沒北現，北沒南現。變化已訖，還在佛前長跪叉手，而白佛言：我是佛弟子，佛是我師。王及臣民爾乃重明優為迦葉是佛弟子。
187：1)爾時頻婆娑羅王及諸臣民，咸覩迦葉於佛邊坐，心自念言：迦葉耆舊眾仙之宗，豈應棄道作佛弟子？為是佛師？為師佛乎？2)佛知其意，即以偈頌問迦葉言：
汝常祀山川，歸依水火風，
日月眾梵天，夙夜勤精進，
事來幾何時，其心無懈廢，
汝所奉神祇，寧有致福不？
3)爾時迦葉以偈答曰：
自念祠祀來，已經八十載，
風水火梵天，山川及日月。
夙夜常精進，祈心不懈廢，
畢竟無所獲，值佛乃得安。
說是偈已，王及群臣國中人民，乃知迦葉為佛弟子。4)佛告迦葉：汝起，宜應現汝羅漢神通。迦葉即時承佛教已，踊在虛空，身上出火身下出水，或身上出水其身不濡，或身下出火其身不灼，飛行虛空七現七隱，入地如水履水如地，穿過須彌無所罣礙。於佛前地，西沒東現，東沒西現，南沒北現，北沒南現。既變化已還於佛前，長跪叉手而白佛言：我是弟子，佛是我師。王及臣民重明迦葉是佛弟子。
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186：1)佛告王曰：天下有眼未必色故也，觀色無常；痛痒想行識亦復無常。無常苦空非身之義，非我非彼，未有好道如樂色者。明士達之，色如聚沫，痛痒如泡，思想如芭蕉，行亦如夢，識喻如幻，三界如化，一切無常不可久保。2)佛告王曰：造宮殿來為幾何年？王白佛言：七百餘年。為更幾王？王曰：更二十餘王。佛問王曰：悉識諸王不？王曰：不識！唯知吾父耳。佛言：現地有常，人物一切皆歸無常，天地雖現常不可久，三界無怙唯道可恃，絕禍於未萠，殖福於未然。滅盡五陰眾患之難，如消炬火，積德日進如月之初。3)佛言王：猶如母人懷子在胎，相祿各異，或豪貴貧賤、智明愚冥、盲聾瘖瘂，父母豈知？子生長後，乃別禍福，非二親過。是其宿殃所作善惡，非父母咎也。身行惡業，口宣麁言，心念毒惡，誹謗賢聖，壽終身散魂神墮惡地獄之中；身口心善，不犯十惡，修行十德，壽終生天。十方佛前，若在人間，豪貴富樂其命永長。佛言：雖有是禍福言辭，未必純一。所以者何？皆從緣起，緣合則生，緣散則滅。
187：1)爾時世尊告頻婆娑羅王言：大王！色是無常苦空無我，受想行識亦是無常苦空無我。色如聚沫不可撮摩，受如水泡不得久立，行如芭蕉中無有堅，想如所夢為虛妄見，識如幻化從顛倒起，三界不實一切無常。2)大王！有此國來為幾何時？王言：有此國來七百餘代。所領之王盡識以不？答曰：知吾父耳。佛言：世間須臾惟道可恃，應修來福無為空過。3)大王當知！如人生時，雖因父母而生其身，不由父母招其果報，善惡美醜先業所為。若造諸善，命終之後，生天人中、十方佛前，若造諸惡，命終之後，生於地獄、餓鬼、畜生，一切諸法緣合即生、緣散即滅。
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186：1)從無明緣則有行，從其行緣則有識，從其識緣則有名色，從名色緣則有六入，從六入緣則有所更，從所更緣則有痛痒，從痛痒緣則有恩愛，從恩愛緣則有所受，從所受緣則有所有，從所有緣則有生矣，從所生緣則有老病死憂悲苦惱大毒患合。2)以除無明、行、識、名色、六入、更、痛、愛、受、有、生、老病死憂愁苦惱大毒患，滅眾罪，毒患自然消滅，乃至無為無窮之業，無三界神。3)十二緣起之根株，坦然無迹猶如虛空，無心意識無所存立，與大道同分別本無，逮得法忍獨步無雙，度脫十方眾生蒙恩。4)佛說此經時，八萬四千諸天世人，萬二千遠塵離垢諸法眼生，無央數人皆發無上正真道意。
187：1)大王當知！無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。2)大王！無明滅故則行滅，行滅故則識滅，識滅故則名色滅，名色滅故則六處滅，六處滅故則觸滅，觸滅故則受滅，受滅故則愛滅，愛滅故則取滅，取滅故則有滅，有滅故則生滅，生滅故則老死滅，老死滅故則憂悲苦惱滅。3)大王！十二因緣盡坦然無跡猶如虛空，分別本無逮得法忍。4)說是法時，八萬四千諸天及人，遠塵離垢得法眼淨，無央數眾發阿耨多羅三藐三菩提心。
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186：1)時瓶沙王得法眼淨，心中欣然前受五戒，大臣百官國民皆前歸命亦受五戒。受五戒時，人馬車乘咸悉寂然不暢音聲。王前白佛：吾國多事欲退比更親奉。佛言：善哉！勞屈大王群臣民庶。王稽首禮，遶佛三匝，重禮而去；群臣百官人民次禮而還。2)大臣賀王：前時諸王悉不見佛，今獨王見，宿福祿厚故乃爾耳。王益欣踊，亦賀諸臣：卿等本德值是世尊。王還宮中，勅夫人婇女大小及國吏民，歲三月六齋守禁法施戒博聞。3)王適歸宮，時天帝釋將八萬天，散華佛上歸命作禮而去，言：南無佛！尋皆悉度得法眼淨。
187：1)爾時頻婆娑羅王得法眼淨，欣然請佛願受五戒，大臣百官國內人民，皆悉歸佛亦受五戒。既受戒已即從座起，頂禮佛足而白佛言：世尊！乃能棄捨轉輪王位出家為道，我於昔日輙先奉請，若得道時願前見度我，於今者宿願成滿，幸蒙佛恩得履道跡，國務殷繁比更親奉。王及群臣遶佛三匝辭退而去。2)王至宮已群臣上賀：古昔諸王悉不見佛，惟獨大王得值如來。王益欣喜復慰群臣：卿等夙福，今幸遇佛出興於世。因勅後宮妃嬪婇女及國內人民，長修齋戒盡令奉法。
14.

186：時摩竭國有一長者，名迦陵，見佛入國，天人所奉而無精舍：我有好竹園欲用上佛。往詣佛所稽首足下，前白佛言：佛愍一切如視愛子，棄轉輪王不慕世榮，今無精舍，有一竹園去城不遠，願以奉佛可作精舍。佛受呪願，佛及聖眾遊處其中，是故名曰迦陵竹園。
187：1)時摩伽陀國有一長者，名迦蘭陀，見佛入國未有精舍，以好竹園奉上如來，前白佛言：世尊大慈憐慜一切如父如母，能棄世榮今得成佛，未有精舍，我以竹園奉上如來。2)佛時呪願而為受之，恒與聖眾遊處其內。
15.

186：化舍利弗目連品第二十七
1)佛未入摩竭國時，國民豐富饒美飲食，作樂倡伎常歡不廢，夙夜遊戲。佛適入國，羅閱祇城晝夜寂寞，誦聲濟濟，齊戒讀經，捨世俗樂如棄糞除，唯佛是尊，聽經行法不捨三寶。2)佛有沙門名曰安陛，遣行宣法開化未聞，五濁之世人心荒迷不達至真，入城分衛，衣服整齊威儀禮節，不失常法行步安詳，因是使人見之心悅。3)時舍利弗，本字優波替，而遙見之心中欣然。自心念言：我學來久，未曾覩此沙門，衣服禮節安詳齊整，不失儀節。試往問之，所奉何道？吾常意疑當有異聞，殊妙之道未必齊此。4)往問比丘：所事何道？誰為師主？願聞其志？比丘知意，即說偈言：
吾師三界尊，有三十二相；等不存有無，度眾十二門。
我年既幼稚，學根近薄尠；豈能宣至真，如來無極業。
一切諸法本，從緣悉本無；若能及本源，乃名曰沙門。
志根一道業，虛寂無所為；遊神安靜寞，修善與冥期。
5)安陛沙門答曰：吾所事師，從無數劫奉行六度無極之法，四等四恩行無蓋哀，奉無極慈欲度一切，積功累德不可稱載。一生補處在兜術天，降神現存，寄迦維羅衛國夫人之胎。如日現水，生行七步，天地大動，瑞三十二，稱己聖者，三界皆苦，吾當度之。釋梵四天王咸來啟受，九龍浴身，其德無量，粗舉其要，非吾螢燭所歎能得究悉，亦非心口之所言思，是吾大師天人之尊。於是頌曰：
吾師天中天，三界無極尊；相好身丈六，神通猶虛空。
化訓去五陰，拔斷十二根；不貪天世位，心開淨法門。
6)時舍利弗欣然大悅，如冥覩明，口言：善哉！昔來抱疑，又吾好學，八歲從師，至年十六靡不周綜，行遍天下十六大國，自謂已達，今乃聞異無上正真，得吾本願。今佛所在？答曰：在迦陵竹園。
187：1)彼時摩伽陀國人民殷盛耽著俗樂，喧呼歌舞不捨晝夜，佛適入國化以法言，齋戒修心皆捨俗樂。2)佛有弟子名舍婆耆，入城分衛威儀有法行步安詳，路人見之無不欣悅。3)時舍利弗見此沙門，心自念言：我學道久頗知法式，未曾見有如是之人，必有異聞威儀乃爾。試往問之所事何道？4)時舍利弗即問比丘：汝師是誰？願聞其志。爾時比丘以偈答曰：
吾師具相好，三界為最尊，
五陰十二緣，不住於空有。
我今年尚少，學業猶未深，
不可以言辭，說佛諸功德。
5)說是偈已，告舍利弗：我所事師，天上人中最尊最勝，積功累德不可稱載。從兜率天降生閻浮，初生之時，能於十方各行七步，舉手唱言：天上天下唯我最尊唯我最勝，三界苦惱吾當度之。釋梵四天咸來供事，佛之功德不可具述。6)時舍利弗聞此語已，如從暗中覩日光明，語比丘言：善哉善哉！吾少好學八歲從師，年甫十六靡不該綜，自謂為達；今者得值無上正覺真為我師，汝所言佛，今在何處？比丘答言：今在迦蘭陀竹園精舍。
16.

186：1)將諸弟子往詣佛所。稽首足下問訊至尊：身墮愚冥迷惑歷載，不得諮受，今乃奉聖無極大道，願聽出家得為比丘受成就戒。2)佛言：善哉！呼：比丘來！頭髮自墮袈裟著身，佛為說經分別諸法，十二根本坦然意達，漏盡意解得無著果。3)前白佛言：吾有同學，俗字拘律，今名目連，少小相順，要有至真以相開示。今已蒙濟，彼沒塵垢未得拔出，承尊聖旨往開示之。佛言：善哉！宜知是時，勿得稽留。4)時舍利弗稽首佛足，辭出入城求目揵連。遙見目連與諸弟子遊行城裏街曲里巷，舍利弗趣之。目連覩見體改服變不與常同，問之所以：被服變改，有何異見？答曰：學人無常唯從大明，吾學積年不值大聖，今乃遇之無上大道，欣慶無量故來相求，同其道味累劫無窮。目連答曰：是非小事，善共思惟。5)舍利弗曰：無須重言，吾厭從事不復欲聞，假喻言之，人有珍妙施，有得大寶如意明珠及獲寶英，復欲反求帛祠為珠，非身所欲。目連答曰：仁智勝我，常兄事卿，必不相誤，便當同志將吾受訓，稽首至尊。6)時舍利弗與目揵連俱，往詣佛所稽首佛足，退坐一面，叉手白佛：違曠侍省沈沒塵垢，今乃奉覲，願為沙門啟受法律。佛言：善哉！即除澡瓶鹿衣杖具。佛呼：比丘來！頭髮自墮袈裟著身，為說正諦漏盡意解，所作已辦成無著果。7)佛言：此二人等往古世時，誓供養我，待吾道成侍衛左右，今乃相值。本有千弟子，得舍利弗、目連二百五十人，合一千二百五十比丘，一時所度。
187：1)時舍利弗將諸弟子至如來所，稽首禮足前問訊已，而白佛言：我處長夜恒履愚迷，幸得值佛願開正路，得為沙門成就禁戒。2)佛言：善來比丘！鬚髮自落法服著身便成沙門，佛為說法，漏盡意解得阿羅漢。3)前白佛言：世尊！我與同學大目犍連，要得道時必相開示。今欲往彼，願承聖旨。佛言：宜知是時。4)時舍利弗入王舍城訪目揵連，遙見目連與諸弟子遊行里巷。爾時目連覩舍利弗形狀變改，逆而問之：有何異見容服乃耳？答曰：學無常師惟道所在，求法積年不遇大聖，今者得值身心徧喜，故來相求願同法味。目連答曰：此非小事宜共籌量。5)舍利弗言：我昔所行與汝從事，汝所學者我悉知已，請無復言。是時目連告舍利弗言：仁者智慧本踰於我，今之所教豈相誤耶？6)作是語已隨舍利弗往詣佛所，稽首佛足白言：違遠大聖沈沒煩惱，今得親奉願為沙門。即捨澡瓶鹿衣杖具。佛言：善來！鬚髮自落法服著身便成沙門，佛為說法，漏盡意解得阿羅漢。7)時舍利弗、目揵連，及二百五十弟子，皆得出家盡成羅漢。
17.

186：1)時王遙聞子得佛道已來六年，王念佛已心中悲喜，飢虛欲覩。有一梵志名優陀耶，聰明智慧，本侍菩薩常得其意。王告憂陀：往請迎佛。問訊別闊以來十有二年，夙夜愁慼不捨其心，思一相見如復更生。2)優陀耶受教，往詣佛所稽首佛足，具以王意白佛。憂陀耶見佛，諸天釋梵歸禮一切受命，前白佛言：願得出家以為沙門。佛言：呼比丘來！頭髮自墮便成沙門，得羅漢道。佛時所度，其餘前後得道不可稱計。3)佛自念曰：本與父王要得佛道爾乃還國，當度父母，今正應還。設若還國無所感動，於事不宜所化甚尠，先遣神足弟子比丘優陀耶往，顯示神足知佛欲往，乃解道尊咸共渴仰，發起道心所度乃多。
187：1)爾時輸檀王聞子得道已經六年，中心欣喜欽渴彌積，語優陀夷言：汝今可往請佛還國問訊起居，離別已來十有二載，夙夜悲慼不能自已，得一相見還如更生。2)憂陀夷受王教已，往詣佛所，稽首佛足具述王意，乃覩諸天梵釋咸來歸命，而白佛言：願為沙門。佛言：善來！鬚髮自落法服著身便成沙門，得阿羅漢道。3)爾時世尊作是思惟：本與父王要誓，成佛爾乃還國當度父母，今得佛道不違本誓。
18.

186：優陀耶品第二十八
爾時世尊告優陀耶：佛本出家與父母誓，若得佛道還度父母。今已得佛道德已成，必當還國不違本誓。汝以神足經行虛空現其神變，乃知吾身已成大道，弟子尚爾，況佛威德巍巍無量，爾乃信受。優陀受教，神足飛行經遊虛空，往到本國迦維羅衛。城上虛空現無數變，身上出水，身下出火，水不濕身，火無所傷，七現七沒，從東沒地出於西方，西沒東出，南沒北出，北沒南出，行空如鳥，沒地如水，履水如地。王及臣民莫不欣喜，乃知道尊。於是頌曰：
1)佛從本所行，生死無數變；
常愍蜎蜚類，懃苦無量劫。
2)時坐佛樹下，還致本宿願；
歡喜當聽說，難得數見聞。
3)適成佛道時，輙降魔官屬；
即壞生死本，消愛欲無餘。
4)佛念本生地，意欲見親族；
今聽王頭檀，所說甚可悲。
5)比丘名優陀，姿性能悅人；
佛遣使令行，孚致消息來。
6)還入父王國，以入宣佛意；
今王太子顧，意欲還至宮。
7)優陀聞佛教，即聽受奉行；
因時於佛前，變化隨地形。
8)其身忽不見，神足來入城；
乃至大王殿，父王所坐前。
9)比丘優陀耶，進現悅頭檀；
變化若干品，踊出父王殿。
10)淨譬如蓮華，泥土塵不生；
父王見恐怖，即問斯何靈。
11)將無是神祇，地出何怪爾；
此形姓為誰？本從何得來？
12)願以開吾意，令心疑結解；
從生至於今，未曾覩是變。
13)太子本棄國，求道度眾生；
恭懃無數劫，於今乃得成。
14)今王莫恐畏，且寬意悅豫；
我以壞眾惡，為王太子使。
15)王聞太子問，淚下如雨星；
十二年已來，乃承悉達聲。
16)今從吉祥至，思寤如更生；
太子捨國位，成道號何名？
17)出國坐六年，精進現成佛；
號曰天中天，三界尊第一。
18)本時在我國，為作眾寶殿；
刻鏤諸妙飾，於今室何如？
19)優陀耶答曰：佛之真正微；
常坐於樹下，諸天來歸趣。
20)吾子在宮時，茵蓐布綩綖；
皆以錦繡成，柔軟有光澤。
21)龍妻奉寶床，天帝貢袈裟；
不以好衣喜，其心無增損。
22)在國好美食，甘膳滋其味；
今所服食者，安身何等類？
23)執鉢行分衛，福眾無麤細；
呪願布施家，世世令安隱。
24)悉達寐臥時，不敢妄呼覺；
鼓琴發歌音，爾乃令寤起。
25)如來三昧定，夙夜無眠覺；
釋梵來勸助，皆現稽首受。
26)在家雜香浴，若干種眾馨；
香香遍室中，今用何所香？
27)八解三脫門，洗浴除心垢；
其心淨如空，普安無惱憂。
28)悉達在家時，擣若干雜香；
香熏其衣服，清淨無垢障。
29)戒定慧解度，以為道德香；
熏于八難處，世世度十方。
30)四品好床座，以若干寶成；
重疊布眾具，以臥起其上。
31)四禪為床座，意定無憒亂；
清淨如蓮花，不著淤泥水。
32)在宮無數兵，諸臣而宿衛；
左右常擁護，目不見惡穢。
33)諸弟子眾俱，千二百五十；
菩薩無央數，皆來稽首習。
34)本在家未出，有四品好車；
象馬牛羊步，遊行觀四方。
35)五通為驂駕，徹視洞聽飛；
覩本見眾心，遊觀度生死。
36)子出行往返，幢旄羽鵰飾；
前後諸導從，各執諸兵仗。
37)四等慈悲護，恩慧仁愛慶；
普覆眾厄難，以嚴飾眾生。
38)出時雜伎樂，椎鍾及鳴鼓；
觀者悉填路，前後不相容。
39)樹下波羅奈，椎鳴不死鼓；
拘鄰等得道，八萬四千天。
40)九十六道伏，其音聞三千；
眾生莫不悅，啟受心皆明。
41)所領何國土？人民為多少？
所化有幾人？悉為歸伏不？
42)領三千大界，訓化諸群生；
十方不可稱，莫不蒙濟度。
43)在國思正法，助吾治萬民；
動順禮節訓，莫不承教聞。
44)佛解空本無，捨于四顛倒；
靡不歸伏者，神靜無為業。
45)佛與世無讐，博無不備達；
汝言何不返，一切皆自歸。
46)正天下滿人，一人頭若干；
一頭若干舌，舌解無數義。
47)合集恒沙人，嗟歎佛功德；
恒沙劫不暢，況我螢燭明。
187：即語優陀夷比丘言：汝宜先往，顯汝神足，作十八變知吾道成，弟子尚爾況佛威德？優陀夷奉佛教已，飛行而往還到本國，於迦毘羅城上虛空中現十八變，王及臣民莫不驚懼。而優陀夷，說是偈言：
1)如來甚希有，難可得值遇，
勤苦無量劫，哀慜諸眾生。
2)本行菩薩道，今得願滿足，
坐於菩提樹，降伏大魔怨。
3)破壞生死因，銷滅諸煩惱，
已得成正覺，演說無上法。
4)我本奉王教，出國迎太子，
說王愁念久，言辭甚可悲。
5)佛顧本生地，尋當見親族，
我時承佛命，將入迦毘羅。
6)辭佛御神通，忽至大王所，
變化若干種，譬如淨蓮花。
7)父王見神變，心生大恐懼，
借問為所從，未曾覩是變。
8)太子本棄國，求道度眾生，
勤苦無量劫，今乃得成佛。
9)王今勿驚懼，宜應悅豫心，
我已度生死，為王太子使。
10)王時聞子問，淚落如雨星，
我自十二年，愁念無窮已，
忽聞吉祥至，如人死復穌。
我子捨國位，成道名何等？
11)我時答王言：  
太子經六年，勤苦得成道，
號曰天中天，三界最第一。
12)我子在家時，為造諸時殿，
刻雕陳繢飾。今者何所居？
13)我時答王言：    
佛得微妙法，所處無不安，
常在於樹下，諸天來供養。
14)我子在家時，坐臥敷綩綖，
皆以綺飾成，柔軟而光澤。
15)我時答王言：
天帝貢衣服，龍妃獻寶床，
佛心無美惡，未嘗見喜慍。
16)我子在家時，盛饌眾甘美，
今所膳御者，施設何等食？
17)我時答王言：
持鉢從分衛，福眾無增減，
呪願彼施人，世世令安隱。
18)我子在家時，寢臥常使安，
絃歌奏清音，爾乃從寐起。
19)我時答王言：
禪定非明暗，諸佛無睡眠，
帝釋常服膺，梵王來勸助。
20)我子在家時，澡浴以香湯，
芬馥滿室中。今用何等香？
21)我時答王言：
八解三脫門，澡浴除諸垢。
心寂無憂惱，猶如淨虛空。
22)我子在家時，雜香以塗熏，
清淨無塵穢，郁烈而香潔。
23)我時答王言：
戒定慧解脫，道德以為香，
十方八難處，普熏無不至。
24)我子在家時，四種妙寶床，
重疊敷茵褥，臥起而安悅。
25)我時答王言：
四禪為床座，等持心自在，
不染煩惱泥，清淨如蓮花。
26)我子在家時，兵衛甚嚴肅，
出入常擁護，目不見諸惡。
27)我時答王言：
千二百羅漢，菩薩無央數，
俱為弟子眾，左右而恭侍。
28)我子在家時，象馬牛羊車，
周旋往四方，隨意而遊觀。
29)我時答王言：
五通為驂駕，飛空無罣礙，
洞見一切心，遊踐超生死。
30)我子在家時，旌旗列羽衛，
人執諸兵仗，前後為導從。
31)我時答王言：
四等為防護，普濟眾厄難，
恩慧仁愛敬，以此為嚴衛。
32)我子在家時，鍾鼓導前路，
雜以眾伎樂，觀者每盈衢。
33)我時答王言：
道樹成正覺，度五跋陀羅，
八萬四千天，皆已得法眼。
34)九十六種道，摧伏而歸命，
鳴於不死鼓，其音徹三千。
啟受皆明悟，一切咸欣悅。
35)我子王何國？提封為廣狹？
所化幾何人？悉當歸伏不？
36)佛領三千界，化導諸群生，
十方不可數，靡不蒙饒益。
37)我子在家時，聽政助吾化，
勸導以禮節，奉順莫敢違。
38)佛悟諸法空，捨於四顛倒，
無不歸伏者，寂靜無為業。
39)佛法無愛憎，一切皆通達，
化及諸眾生，無不蒙饒益。
40)假使有一人，其人無量首，
一首無量舌，舌有無窮辯。
41)如此恒沙人，以恒沙劫數，
歎佛一功德，猶尚不能盡，
況我如螢燭，何能演日光？
19.

186：1)王聞益悲喜歎曰：善哉！善哉！阿夷言不妄說。佛當來不？何日當至乎？優陀報曰：却七日到。2)王大踊躍，即勅群臣國中萬民：吾往迎佛。導從威儀法轉輪王，平治道路掃除令淨，香汁灑地懸繒幡綵，竪其幢蓋周遍國內，其所修治光飾盡宜，千乘萬騎出四十里，往奉迎佛稽首歸命。3)優陀耶前報王曰：本受佛教奉命見王，宣其意故，今還宣命，說王意旨，飢虛無量，欲見至尊稽首受法，并化萬民咸蒙福慶。王曰：宜知是時，勿復稽留。4)爾時優陀耶還來詣佛所，稽首足下以申王意。世尊及諸弟子，自期七日當還本國。王及臣民莫不欣悅，別來積年夙夜相念，飲食不甘，寢不能寐，飢虛日久計日度時；須世尊到已竟七日。
187：1)時輸檀王聞此偈已歎言：善哉！阿斯陀仙言無虛妄。問優陀夷：佛欲來不？優陀夷言：却後七日如來當至。2)王聞是語歡喜踊躍，語諸大臣：吾當迎佛，導從儀式法轉輪王。先勅所司平除道路，香水灑地懸繒幡蓋，種種嚴飾盡其所宜，我當出城四十里外奉迎如來。3)優陀夷言：本承佛教來報大王，今請向佛說王之意，欽渴積年願覩如來，并及萬姓咸希福祐。王言：善哉！願速見佛。4)時優陀夷還至佛所，稽首佛足而白佛言：世尊！王及國人計日度時願得見佛，我已告王却後七日世尊當至。
20.

186：1)於時大聖告諸弟子：明日當發至迦維羅衛見於父王，皆嚴整衣服携持應鉢。梵釋四王聞佛還國，皆來侍送，天雨香汁散華燒香，竪諸幢蓋，四王諸天皆在前導，梵天侍右，帝釋侍左，諸比丘眾皆隨佛後；諸天龍神華香伎樂，追於上侍。2)佛適進路先現瑞應，三千國土六反震動，百歲枯樹皆生華實，諸枯竭溪澗自然泉出。3)王見此瑞知佛已來，即勅諸釋種大臣百官，皆行詣佛散華燒香，竪諸幢幡鼓眾伎樂，悉出迎佛。王遙見佛在於大眾，如星中月，如日初出照於暘朝，如樹華茂芬葩熾盛，巨身丈六相好嚴身，晃如金山。王覩悲喜，前稽首足下：離別彌時今乃相見。大臣百官皆稽首禮。
187：1)爾時如來到七日已，與諸弟子整持衣鉢，威儀詳序向迦毘羅城，梵釋四王聞佛還國皆來導從，梵王侍右，帝釋侍左，四王諸天前後導從，諸天龍神花香伎樂而以供散，寶幢幡蓋羅列道側，天雨香水以灑於地。2)如來欲行先現瑞相，十方世界三千國土六反震動，一切枯樹還生花葉，竭涸溪㵎自然流泉。3)王見瑞已勅諸釋種大臣百官，嚴持幡蓋燒香散花，作眾伎樂而以迎佛。王遙見佛處於大眾，如星中月、如日初出、如樹開花，巨身丈六端嚴熾盛，既見佛已悲喜交集，稽首作禮而白佛言：世尊！離別多年今得相見。大臣百官一切人民，皆稽首禮隨佛入城。
21.

186：1)即還入城，足蹈門閫地為大動，天雨眾華樂器皆鳴，盲者得視，聾者得聽，拘躄得行，病者得愈，瘂者得言，狂者得正，僂者得申，若被毒者為毒不行，百鳥禽獸相和悲鳴，婦女珠環相掁作聲。當爾之時，見此變化莫不歡喜，室寶藏者自然發出，中滿珍琦，懷異心者皆共和同，等心叉手自歸命佛。諸畜生類蒙其光潤，皆得生天；懷妊母人蒙斯光明，苦痛微薄皆得在產，端正姝好，消婬怒癡無復塵勞，展轉相視如父如母如兄如弟如子如身；地獄休息，餓鬼飽滿，尋光來至歸命世尊，皆發道意。2)王見佛巨身丈六相好光明體紫金色，諸根寂定如星中月，晃如金山，天帝梵王四王所奉；覩諸梵志，久在山中曝露身形，日炙風飄身體黑瘦，在佛邊侍，猶如黑象在紫金山不能發起。顯佛大德令一切悅，便勅國中諸豪族釋，端正姝好顏貌殊異，選五百人出為沙門，侍佛左右，猶如鳳凰在須彌山，亦如摩尼著水精器。
187：1)爾時世尊足踰門閫地為大動，天雨妙花樂器自鳴，盲者得視，聾者得聽，躄者能行，病者得愈，瘂者能言，狂者得正，傴者得伸，毒害自銷；禽獸相和其聲清亮，環珮相觸皆悉流響，珍藏自然眾寶出現，苞匿異心皆共和合，一切眾生無婬怒癡，展轉相視如父如母如兄如弟如子如身，地獄休息，餓鬼飽滿，畜生捨身當生人天。2)父王覩佛巨身丈六紫磨金色，如星中月，亦如金山，梵釋四王皆悉奉侍。見諸比丘曾為外道久修苦行形體羸劣親近侍從，猶如黑烏在紫金山，不能顯發如來之德，便勅國內豪貴釋種顏貌端正，選五百人度為沙門侍佛左右，如金翅鳥在須彌山，如摩尼珠置水精器。
22.

186：1)時佛弟難陀亦作沙門，來下鬚髮。時難陀有典監，作剃頭師，前白佛言：人身難得，佛世難值，明時叵遇，今我丈夫及諸尊者識道至高不可限量，不慕世榮捨棄尊位，行作沙門。今我小節下劣靡逮，何所貪樂不出為道乎？唯佛愍哀濟救三塗，沒溺塵埃拔為沙門。佛言：善哉！佛時便呼：比丘來！頭髮則墮袈裟在身，即成沙門。2)禮諸沙門因隨次坐，難陀在後作次第禮，到此沙門則住不禮，心自念：是我家僕，不能為禮。3)佛知告難陀：佛法大通舉學前後，不在尊卑，猶如大海悉受萬川四流不避污泥，執心如地，四大俱等。地水火風內外無異，其神空淨，所著為名，宜棄自大，以法自將，乃應先聖無極道訓。4)時難陀見佛教誨切至，事不得止，解了本無棄捐自大，下意作禮。天地大動，眾會咸歎：善哉！為道等心，除自貢高而下卑心，感於天地為之大動。從是制法先學為長後學為小，法之常宜各無所限，無所諍訟。
187：1)佛弟難陀亦為沙門，難陀所使名優波離，前白佛言：世尊！人身難得佛法難遇，諸尊貴者皆棄世榮，我身卑賤何所貪樂，惟佛慈悲願見救度許為沙門。佛言：善來比丘！鬚髮自落法服著身便成沙門，在比丘中隨例而坐。2)難陀後至次第作禮，到優波離即止不禮，心自念言：是我家僕，不當設禮。3)爾時世尊告難陀言：佛法如海容納百川，四流歸之皆同一味，據戒前後不在貴賤，四大合故假名為身，於中空寂本無吾我，當思聖法勿生憍慢。4)爾時難陀去自貢高，執心卑下禮優波離，於是大地為之震動。
23.

186：1)時佛入宮坐於殿上，王及臣民日日供養百種甘饌，佛說經法所度無量。2)俱夷携羅云來，稽首佛足瞻對問訊：久違侍覲曠廢供養。時王眷屬皆懷沈疑，太子捐國十有二年，何從懷妊生子羅云？3)佛語父王：告諸群寮：俱夷守節貞潔清淨，無瑕疵也。設王不信，今當現證。4)於時世尊化諸眾僧皆使如佛，相好光明等無差異。於時羅云厥年七歲，俱夷即以指印信環與羅云言：是汝父者以此與焉。4)羅云應時直前詣佛，以印信環而授世尊。王及群臣咸皆欣踊，稱言：善哉！所見無量，真佛子也。5)佛語父王及諸臣曰：從今已後無復懷疑，此吾之正子，緣吾化生，勿咎俱夷也。王得道證，俱夷受戒淨修梵行，宮人大小咸受戒法，月六齋歲三齋，奉持不懈。國內清寧風雨以節，時不越敘五穀登賤，民安其所，萬邦黎庶咸來慶賀，道德滋茂如月之初。
187：1)時佛入宮坐於殿上，王及臣庶日日供養百種甘饌，佛為說法度無數眾。2)耶輸陀羅携羅睺羅年已七歲，來至佛所稽首佛足，瞻對問訊而白佛言：久違侍奉曠廢供養，諸釋眷屬皆有疑心，太子去國十有二載，何從懷孕生羅睺羅？3)佛告父王及諸群臣：耶輸陀羅守節貞白無瑕疵也，若不信者今當取證。4)爾時世尊化諸比丘皆悉如佛，相好光明等無差異。時耶輸陀羅即以指環與羅睺羅而語之言：是汝父者以此與之。5)羅睺羅持取指環直前奉佛。王及群臣咸皆歡喜，歎言：善哉！羅睺真是佛子。6)爾時世尊為王說法，即時得道，群臣萬姓後宮婇女，咸奉戒法淨修梵行，是時國內安靜，萬邦來賀。

囑累品第二十七
1.
(Vaidya 316) nigamaparivartaḥ saptaviṃśaḥ /
atha khalu devaputrā yaistathāgato 'dhīṣṭo 'bhūdasya dharmaparyāyasya saṃprakāśanāya saha maheśvaranandasunandacandanamahitaśāntapraśāntavinīteśvarapramukhā aṣṭādaśaḥ śuddhāvāsakāyikā devaputrasahasrāṇi ye tathāgatasya dharmacakrapravartane 'pi saṃnipatitā abhūvan / tatra bhagavāṃstān maheśvaradevaputrapramukhān śuddhāvāsakāyikān devaputrānāmantrayate sma - ayaṃ sa mārṣā lalitavistaro nāma dharmaparyāyasūtrānto mahāvaipulyabodhisattvavikrīḍitaḥ buddhaviṣaye lalitapraveśa ātmopanāyikastathāgatena bhāṣitaḥ / taṃ yūyamudgṛhṇīdhvaṃ dhārayata vācayata ca / evamiyaṃ dharmanetrī vaistārikī bhaviṣyati / bodhisattvayānikāśca pudgalā imaṃ dharmaparyāyaṃ śrutvā dṛḍhataraṃ vīryamālapsyante / anuttarāyāṃ samyaksaṃbodhāvudārādhimuktikāśca sattvā mahādharmavarṣavegaṃ saṃjānayiṣyanti / mārapakṣaśca nigṛhīto bhaviṣyati / sarvaparapravādinaścāvatāraṃ na lapsyante / yuṣmākaṃ ca taddharmadeśanādhyeṣaṇā kuśalamūlaṃ mahārthikaṃ bhaviṣyati mahāphalaṃ mahānuśaṃsam //
186：歎佛品第二十九
1)於是世尊告神妙天、大神妙天、歡豫天、加歡天、旃檀天、大悅天、寂然天、寂律天，如是等類淨居天子伴黨八人：佛以大會轉於法輪，為一切故救濟十方，勿令廢斷，開眾生意經布天下，乃報佛恩。2)於時世尊復告大神妙天子：今此經典名普曜大方等典，諸菩薩力所可娛樂，遍諸佛世界悉令咸聞，經所入處靡不晃昱，佛自口宣，當速受之持諷誦讀，是佛法目普令流布。若菩薩學聞是經法，其心堅強，精進奉行無上正真之道為最正學。若有眾生樂微妙者，住大乘法心念無疑，降魔羅網，悉諷誦已必獲大聖，諸外異學不得其便，勸助學微成大德本至於大乘。
187：囑累品第二十七
1)爾時世尊告淨居天難陀、蘇難陀等言：菩薩始從兜率下生閻浮，乃至出家降伏魔怨轉于法輪，汝等諸天！皆悉贊助。今復請我利益世間，演說如斯大嚴經典，菩薩所行如來境界，自在神通遊戲之事。2)汝等若能受持讀誦為他說者，我此法印當得增廣。若菩薩乘人聞說此經，必大歡喜得未曾有，發起堅固精進之心，求阿耨多羅三藐三菩提。是故汝等福德無量不可稱計。
Chapter 27 — Epilogue
The divine sons, who had requested this Dharma teaching from the Thus-Gone One, were now gathered for the turning of the wheel of Dharma. In total there were more than 18,000 divine beings from the pure realms, led by such beings as Maheśvara, Nanda, Sunanda, Candana, Mahita, Śānta, Praśānta, and Vinīteśvara. At that point the Thus-Gone One addressed the divine beings, headed by Maheśvara, who had come from the pure realms, in the following way: [F.213.b] “Friends, this sūtra known as The Play in Full is a very extensive account of the Bodhisattva’s playful activity. It constitutes an introduction to the play that is the domain of the Buddha. The Thus-Gone One has taught it to introduce himself. [439] So now you should absorb it, preserve it, and cause it to be retold. In this way, this Dharma-method of mine will spread.
“When the followers of the Bodhisattva Vehicle hear this teaching, they will develop an extremely steadfast diligence. Those beings that develop a strong inclination to attain unsurpassable and perfect awakening will develop a strength that brings down a rain of the great teaching. The demons will be destroyed. All those who proclaim different doctrines will not make their appearance. Your request to teach this Dharma will become a root of virtue—very valuable, yielding great benefits, and earning great praise.
2.
yaḥ kaścinmārṣā asya lalitavistarasya dharmaparyāyasyāñjaliṃ saṃpragṛhītaṃ kariṣyati, so 'ṣṭāvutkṛṣṭān dharmān pratilapsyate / katamānaṣṭau? tadyathā - utkṛṣṭa rūpaṃ pratilapsyate / utkṛṣṭabalaṃ pratilapsyate / utkṛṣṭaparivāraṃ pratilapsyate / utkṛṣṭapratibhānaṃ pratilapsyate / utkṛṣṭanaiṣkramyaṃ pratilapsyate / utkṛṣṭacittapariśuddhiṃ pratilapsyate / utkṛṣṭasamādhipadaṃ pratilapsyate / utkṛṣṭaprajñāvabhāsaṃ pratilapsyate / imānyaṣṭāvutkṛṣṭān dharmān pratilapsyate //
yaḥ kaścinmārṣā imaṃ lalitavistaraṃ dharmaparyāyaṃ bhāṣitukāmasya dharmabhāṇakasya dharmāsanaṃ prajñāpayiṣyati, tasyāṣṭāvāsanapratilambhāḥ pratikāṅkṣitavyāḥ sahaprajñapte āsane / katame 'ṣṭau? tadyathā - śreṣṭhyāsanapratilambhaḥ / gṛhapatyāsanapratilambhaḥ / cakravartyāsanapratilambhaḥ / lokapālāsanapratilambhaḥ / śakrāsanapratilambhaḥ / vaśavartyāsanapratilambhaḥ / brahmāsanapratilambhaḥ / bodhimaṇḍavarāgragatasya bodhisattvabhūtasyāpratyudāvartyanihatamārapratyarthikasiṃhāsanapratilambhaḥ / anuttarāsamyaksaṃbodhimabhisaṃbuddhasya ato 'nuttaradharmacakrapravartanāsanapratilambhaśca pratikāṅkṣitavyaḥ / ime 'ṣṭāvāsanapratilambhāḥ pratikāṅkṣitavyāḥ //
186：1)若有賢人設聞說是普曜經典，叉手自歸，即捨八事懈怠之本，成八功勳。何謂為八：一、得端正好色。二、得力勢強盛。三、得眷屬滋茂。四、逮得辯才無量。五、學疾得出家。六、所行清淨。七、得三昧定。八、得智慧明無所不照。是為八功德。2)若有人為法師布座諷誦是經，當得八座福。何謂為八：一、得長者座。二、得轉輪王座。三、得天帝座。四、得自在天座。五、得大梵天座。六、得菩薩座。七、得如來座。八、得轉法輪度脫一切座。是為八座。
187：1)若有善男子、善女人，得聞是經合掌信受，其人當獲八種功德。何等為八？一者端正好色，二者力勢強盛，三者心悟通達，四者逮得辯才，五者獲諸禪定，六者智惠明了，七者出家殊勝，八者眷屬強盛。2)若有善男子、善女人，願樂欲聞如是等經，與說法師敷置高座，轉身當得八種坐處。何等為八？一者長者坐處，二者居士坐處，三者輪王坐處，四者護世坐處，五者帝釋坐處，六者梵王坐處，七者菩薩得菩提時所坐之處，八者如來轉正法輪所坐之處。
“Friends, whoever joins his palms to this Dharma teaching of The Play in Full will attain eight supreme attributes. What are these eight? These are to attain a supreme body, supreme strength, supreme retinue, supreme presence of mind, supreme renunciation, supreme purity of thoughts, supreme level of meditative concentration, and supreme manifestation of insight. These are the eight supreme attributes that one will attain.
“Friends, whoever sets up a throne for the Dharma teacher who wishes to expound this Dharma teaching of The Play in Full will attain eight desirable positions as soon as he sets up the throne. What are these eight? They are the position of a businessperson, a householder, a universal monarch, a world protector, Śakra, Vaśavartin, Brahmā, a nonreturning bodhisattva who has reached the supreme essence of awakening, [F.214.a] sits on a lion throne, and vanquishes the attacks of demons, and a buddha who has reached perfect and unsurpassable awakening and sits on the throne of turning the wheel of Dharma. These are the eight desirable positions that one will  attain. [440]
3.
ya kaścinmārṣā imaṃ lalitavistaraṃ dharmaparyāyaṃ bhāṣamāṇāya sādhukāraṃ dāsyati, so 'ṣṭau vākpariśuddhīḥ pratilapsyate / katamā aṣṭau? tadyathā - yathāvāditathākāritāṃ satyānuparivartivākkarmapariśuddhyā / ādeyavacanatāṃ parṣadabhibhavanatayā / grāhyavacanatāṃ anuddhuratayā / ślakṣṇamadhuravacanatāṃ apāruṣyasattvasaṃgrahaṇatayā / kalaviṅkarutasvaratāṃ kāyacittodbilyakaraṇatayā / taduktavacanatāṃ sarvasattvairanabhibhavanatayā / brahmasvaratāṃ sarvasvarābhibhavanatayā / siṃhaghoṣābhigarjitasvaratāṃ sarvaparapravādibhiranabhibhavanatayā /
(Vaidya 317) buddhasvaratāṃ sarvasattvendriyaparitoṣaṇatayā / imā aṣṭau vākkarmapariśuddhīḥ pratilapsyate //
186：若有法師班宣是法，設有讚歎善哉者，當得八清淨行。何謂為八：一曰、言行相應無所違失。二曰、口言至誠而無虛妄。三曰、在於眾會真諦無欺。四曰、所言人信不捨遠之。五曰、所言柔軟初無麤獷。六曰、其聲悲和猶如哀鸞。七曰、身心隨時音聲如梵，會中人聞莫不咨受。八曰、音響如佛可眾生心。是為八。
187：若有善男子、善女人，得聞是經稱揚讚美，是人當得八種淨語。何等為八？一者言行相應，無違諍故；二者所言伏眾，可遵承故；三者所言柔軟，不麤獷故；四者所言和美，攝眾生故；五者聲如迦陵頻伽，悅樂眾生故；六者聲如殷雷，摧伏外道故；七者得梵音聲，超過世間故；八者得佛音聲，應眾生根故。
“Friends, whoever applauds a Dharma teacher expounding this Dharma teaching of The Play in Full will attain eight purities of speech. What are these eight? With the pure action of speech that accords with the truth, others will do as one says. With the pure action of speech that overwhelms one’s audience, one’s words will be accepted. With the pure action of not being ignored, one’s words will be heeded. By peacefully gathering beings, one will speak pleasantly and softly. By satisfying bodies and minds, one’s voice will be like the voice of the cuckoo bird. By uniting beings, one will have one’s say. By outshining all voices, one will have a voice like Brahmā. By not being dominated by any propagators of other doctrines, one will have a voice like the roar of a lion. By satisfying the sense faculties of all sentient beings, one will have the voice of a Buddha. These are the eight purities of speech that one will attain.
4.
yaḥ kaścinmārṣā imaṃ lalitavistaraṃ dharmaparyāyaṃ pustakalikhitaṃ kṛtvā dhārayiṣyati satkariṣyati gurukariṣyati mānayiṣyati pūjayiṣyati, amātsaryacittatayā caturdiśamasya dharmaparyāyasya varṇanāṃ bhāṣiṣyate varṇanāṃ coccārayiṣyati - āgacchatemaṃ dharmaparyāyaṃ likhitaṃ dhārayata vācayata cintayata svādhyāyateti, so aṣṭau mahānidhānāni pratilapsyate / katamānyaṣṭau mahānidhānāni? yaduta smṛtinidhānaṃ asaṃmoṣaṇatayā / matinidhānaṃ buddhiprabhedanatayā / gatinidhānaṃ sarvasūtrāntārthagatyanurāgatayā / dhāraṇīnidhānaṃ sarvaśrutādhāraṇatayā / pratibhānanidhānaṃ pratilabhate sarvasattvasubhāṣitasaṃbhāṣaṇatayā / dharmanidhānaṃ pratilabhate saddharmapratilakṣaṇatayā / bodhicittanidhānaṃ triratnavaṃśānupacchedanatayā / pratipattinidhānaṃ cānutpattikadharmakṣāntipratilambhatayā / imānyaṣṭau nidhānāni pratilapsyate //
186：若有書是普曜經典，著於竹帛，不恡惜經心不懷妬，眾人嗟歎三十四行，名德流布；若得學是經典，得八大藏。何謂為八：一、得意藏，未曾忘捨。二曰、所得心藏，無所不解分別經法。三、得往來藏，普解一切諸佛經法。四、得總持藏，一切所聞皆能識念。五曰、得辯才藏，為諸眾生班宣經典皆歡喜受。六曰、得法藏，將護正法。七曰、得隨意法藏，未曾斷絕三寶法教。八曰、得奉行法藏，則輙逮得無所從生之忍。是為八大法藏。
187：若有善男子善女人，書寫此經流通四方，其人當有八功德藏。何等為八？一者念藏，無忘失故；二者惠藏，善能分別諸法相故；三者智藏，能了諸經義故；四者陀羅尼藏，所聞皆能持故；五者辯藏，能發眾生歡喜心故；六者得正法藏，守護佛法故；七者菩提心藏，不斷三寶種故；八者修行藏，得無生法忍故。
“Friends, whoever puts this Dharma teaching of The Play in Full into writing, and carries, venerates, respects, honors, and pays homage to it while praising this Dharma teaching into the four directions without any feeling of miserliness, saying, ‘Come here! Write this teaching down! Hold it! Pass it on! Reflect on it! Memorize it well!’ he shall attain eight great treasures. What are these eight great treasures? They are: the treasure of unfailing recall because of not forgetting, the treasure of intelligence by careful analysis, the treasure of realization by assimilating enthusiastically the meaning of all the sūtras, the treasure of memorization by remembering everything that one hears, the treasure of confidence by satisfying all sentient beings with good counsel, [F.214.b] the treasure of Dharma by preserving the true Dharma, the treasure of the mind of awakening by maintaining the lineage of the Three Jewels, and the treasure of accomplishment by developing receptiveness to the truth of nonorigination. These are the eight great treasures that one will attain. [441]
5.
yaḥ kaścinmārṣā imaṃ lalitavistaraṃ dharmaparyāyaṃ supravartitaṃ kṛtvā dhārayiṣyati, so 'ṣṭau saṃbhārān paripurayiṣyati / katamānaṣṭau? tadyathā - yaduta dānasaṃbhāraṃ paripūrayiṣyati amātsaryacittatayā / śīlasaṃbhāraṃ paripūrayiṣyati sarvakalyāṇābhiprāyaparipūraṇatayā / śrutasaṃbhāraṃ paripūrayiṣyati asaṅgaprajñāsamudānayanatayā / śamathasaṃbhāraṃ paripūrayiṣyati sarvasamādhisamāpattyāmukhīkaraṇatayā / vidarśanāsaṃbhāraṃ paripūrayiṣyati traividyavidyāpratipūryā / puṇyasaṃbhāraṃ paripūrayiṣyati lakṣaṇānuvyañjanabuddhakṣetrālaṃkāraviśuddhyā / jñānasaṃbhāraṃ paripūrayiṣyati sarvasattvayathādhimuktisaṃtoṣaṇatayā / mahākaruṇā saṃbhāraṃ paripūrayiṣyati sarvasattvaparipācanāparikhedatayā / imānaṣṭau saṃbhārān paripūrayiṣyati //
186：若有受持是普曜經典諷誦受持，得具八業。何謂為八：一曰、施業，無慳妬心。二曰、戒業，具足諸願。三曰、聞業，合集智慧至阿惟顏。四曰、寂業，懃於一切定意正受。五曰、見業，悉能具覩三達之智。六曰、福業，具於相好訓誨佛國。七曰、慧業，為眾說法應病授藥。八曰、大哀業，為於十方殖眾德本而無懈惓。
187：若有善男子、善女人，讀誦此經受持句義不忘失者，其人當得八種圓滿：一者施圓滿，無慳悋故；二者戒圓滿，得願具足故；三者多聞圓滿，得無著智故；四者奢摩他圓滿，一切三昧現前故；五者毗鉢舍那圓滿，具足三明故；六者福德圓滿，具足三十二相、八十種好，淨佛土故；七者妙智圓滿，隨諸眾生所有意樂得具足故；八者大悲圓滿，成熟眾生無勞倦故。
“Friends, whoever teaches this Dharma teaching of The Play in Full and explains it will perfect eight accumulations. What are these eight? They are: generosity by being free of miserliness, discipline by perfecting all virtuous intentions, learning by accomplishing unattached knowledge, calm abiding through actualizing all meditative states and equilibriums, insight through perfecting knowledge by means of the threefold knowledge, merit by refining the excellent marks and the adornments of the buddha realms, wisdom by satisfying the inclinations of all sentient beings, and great compassion because of never tiring of ripening all sentient beings. These are the eight accumulations that one will perfect.
6.
yaḥ kaścinmārṣā imaṃ lalitavistaraṃ dharmaparyāyaṃ parebhyaśca vistareṇa saṃprakāśayiṣyati, evaṃcitto yaduta kathamamī sattvā eṣāmevarūpāṇāṃ dharmāṇāṃ lābhino bhaveyuriti, sa tena kuśalamūlenāṣṭau mahāpuṇyatāḥ pratilapsyate / katamā aṣṭau? tadyathā - rājā bhavati cakravartī, iyaṃ prathamā mahāpuṇyatā / caturmahārājakāyikānāṃ devānāmādhipatyaṃ kārayiṣyati, iyaṃ dvitīyā mahāpuṇyatā / śakro bhaviṣyati devendraḥ iyaṃ tṛtīyā mahāpuṇyatā / suyāmo bhaviṣyati devaputraḥ, iyaṃ caturthī mahāpuṇyatā saṃtuṣito bhaviṣyati, iyaṃ pañcamī mahāpuṇyatā / sunirmito bhaviṣyati, iyaṃ ṣaṣṭhī mahāpuṇyatā / vaśavartī bhaviṣyati devarājaḥ, iyaṃ saptamī mahāpuṇyatā / brahmā bhaviṣyati mahābrahmā, iyaṃ aṣṭamī mahāpuṇyatā / ante ca tathāgato bhaviṣyati arhan samyaksaṃbuddhaḥ sarvākuśaladharmaprahīnaḥ sarvakuśaladharmasamanvāgataḥ / imā aṣṭau mahāpuṇyatāḥ pratilapsyate //
186：受持是普曜法，心自念言：使一切眾生皆逮是法。以是德本復得八大福。何謂為八：一曰、轉輪聖王成大福德，覩見無極建立篤信。二曰、得作四天王。三曰、得作帝釋。四曰、得作炎天王。五曰、得作兜術天子。六曰、得作無憍樂天。七曰、得作化自在天。八曰、得作如來，斷諸不善法具足諸善本。是為八。
187：若有善男子、善女人發如是念：云何當令一切眾生入此法門？作是念已為人演說，以此善根當得八種廣大福德。何等為八？一者轉輪聖王福德，二者護世天王福德，三者帝釋福德，四者夜摩天王福德，五者兜率天王福德，六者化樂天王福德，七者他化自在天王福德，八者大梵天王乃至如來所有福德。
“Friends, whoever has this outlook and, thinking that other sentient beings should receive this instruction, teaches this Dharma teaching of The Play in Full elaborately, will attain eight great forms of merit through this virtuous cause. What are these eight? [F.215.a] The first of these eight great types of merit results in becoming a universal monarch. The second great merit results in becoming a supreme ruler in the Heaven of the Four Great Kings. The third great merit results in becoming Śakra, lord of the gods. The fourth great merit results in becoming the divine son Suyāma. The fifth great merit results in becoming Santuṣita. The sixth great merit results in becoming Sunirmāṇarati. The seventh great merit results in becoming Vaśavartin, the king of gods. The eighth great merit results in becoming Brahmā from the MahāBrahmā Heaven. Finally one becomes a thus-gone one, a worthy one, a perfectly awakened one, free from all unvirtuous dharmas and endowed with all the virtuous ones. These are the eight great merits that one will attain. [442]
7.
yaḥ kaścinmārṣā imaṃ lalitavistaraṃ dharmaparyāyaṃ bhāṣyamāṇamavahitaśrotaḥ śroṣyati, so 'ṣṭau cittanirmalatāḥ pratilapsyate / katamā aṣṭau? tadyathā - yaduta maitrīṃ pratilapsyate sarvadoṣanirghātāya / karuṇāṃ pratilapsyate sarvavihiṃsotsargāya / muditāṃ pratilapsyate sarvāratyapakarṣaṇatāyai / upekṣāṃ pratilapsyate anunayapratighotsargāya / catvāri dhyānāni pratilapsyate sarvarūpadhātuvaśavartitāyai / catasra (Vaidya 318) ārūpyasamāpattīḥ pratilapsyate cittavaśavartitāyai / pañcābhijñāḥ pratilapsyate anyabuddhakṣetragamanatāyai / sarvavāsanānusaṃdhisamuddhāraṃ pratilapsyate śūraṃgamasamādhipratilambhāya / imā aṣṭau cittanirmalatāḥ pratilapsyate //
186：若有受此普曜經者，若至心聽耳貫係意，得八清淨心。何謂為八：一曰、常行慈心消除瞋恚。二曰、常行愍哀除眾患害。三曰、常行喜悅除諸不樂。四曰、常行於護除諸結著。五曰、修四禪行在於欲界而得自在。六曰、行四無色定而得由己。七曰、得五神通遊諸佛土，除諸罣礙眾蓋之患。八曰、逮得勇伏定意獨步三界。是為八。
187：若有善男子、善女人，聞此經典信心不逆，是人當得八種淨心。何等為八？一者得大慈心，與眾生樂故；二者得大悲心，拔眾生苦故；三者得大喜心，滅眾生憂惱故；四者得大捨心，滅眾生貪恚故；五者得四禪心，於欲界中心自在故；六者得四定心，於無色界心自在故；七者得五神通，往來佛土故；八者能斷諸漏，得首楞嚴三昧故。
“Friends, whoever listens attentively to this Dharma teaching of The Play in Full as it is being explained will gain eight pure mind states. What are these eight? They are: love in order to conquer all anger, compassion in order to abandon all ill will, sympathetic joy in order to clear away all depression, equanimity in order to abandon desire and anger, the four concentrations in order to master the entire desire realm, the four equilibriums of the formless realm in order to master the mind, the five types of higher knowledge in order to travel to other buddha realms, and the ability to conquer all traces of habitual tendencies in order to attain the meditative concentration of the heroic gait. [F.215.b] These are the eight pure mind states that one will attain.
8.
yasmiṃśca mārṣā grāme vā nagare vā nigame vā janapade vā janapadapradeśe vā caṃkrame vā vihāre vā ayaṃ lalitavistaro dharmaparyāyaḥ pracariṣyati, tatrāṣṭau bhayāni na prabhaviṣyanti sthāpayitvā pūrvakarmavipākam / katamānyaṣṭau? tadyathā - yaduta rājasaṃkṣobhabhayaṃ na bhaviṣyati / caurasaṃkṣobhabhayaṃ na bhaviṣyati / vyālasaṃkṣobhabhayaṃ na bhaviṣyati / durbhikṣakāntārasaṃkṣobhabhayaṃ na bhaviṣyati / anyonyakalahavivādavigrahasaṃkṣobhabhayaṃ na bhaviṣyati / devasaṃkṣobhabhayaṃ na bhaviṣyati / nāgasaṃkṣobhabhayaṃ na bhaviṣyati / yakṣasaṃkṣobhabhayaṃ na bhaviṣyati / sarvopadravasaṃkṣobhabhayaṃ na bhaviṣyati / imāni mārṣāstatrāṣṭau bhayāni na bhaviṣyanti (sthāpayitvā pūrvakarmavipākam) //
saṃkṣepānmārṣā yadi tathāgataḥ kalpasthitikenāyuṣpramāṇena rātriṃdivamadhiṣṭhamāno 'sya dharmaparyāyasya varṇaṃ bhāṣate, naivāsya dharmaparyāyasya varṇaparyanto bhavenna ca tathāgatapratibhānasya kṣayo bhavet / api tu khalu punarmārṣā yathaiva tathāgatasya śīlasamādhiprajñāvimuktijñānadarśanamapramāṇamaparyantam, evameva mārṣā ya imaṃ dharmaparyāyamudgrahīṣyati dhārayiṣyati vācayiṣyati likhiṣyati lekhayiṣyati paryavāpsyati pravartayiṣyati, parṣanmadhye ca vistareṇa saṃprakāśayiṣyati - anena cittena kathamamī sattvā evamudārasya dharmasya lābhinaḥ syuriti, teṣāmapi nāsti puṇyaparyantaḥ //
186：
187：若國土城邑聚落所在之處有此經卷，當知其處離八種畏。何等為八？一者離敵國畏，二者離賊盜畏，三者離惡獸畏，四者離飢饉畏，五者離諍訟畏，六者離戰鬪畏，七者離夜叉畏，八者離一切怖畏。汝等當知！正使如來以戒、定、慧、解脫、解脫知見無礙辯才，於一劫中日夜常說此經功德，亦不能盡。若比丘、比丘尼、優婆塞、優婆夷受持讀誦書寫解說，當知是人所得功德亦不可盡。
“Friends, wherever this Dharma teaching of The Play in Full is found, whether in a village, a city, a market, an inhabited place, a district, a courtyard, or a temple, the eight fears will not manifest except from the ripening of past actions. What are these eight? They are: the fears of the troubles caused by (1) rulers, (2) thieves, (3) malicious beings, (4) starvation in a wilderness, (5) fights, quarrels and disputes, (6) gods, (7) nāgas, (8) yakṣas, and all types of misfortune. Other than the ripening of previous actions, my friends, these eight fears will no longer occur.
“Friends, in short, even if the lifespan of the Thus-Gone One were to last for an eon, and even if he were to praise this Dharma teaching uninterruptedly day and night, he would not be able to end his praise of this Dharma teaching, and his inspired speech would still continue. [443]
“Friends, the discipline, absorption, knowledge, liberation, and wisdom vision of liberation of the Thus-Gone One is immeasurable and boundless. For this reason, my friends, if anyone develops the wish that others receive this vast teaching, and subsequently memorizes this Dharma teaching, carries it, propagates it, writes it down, [F.216.a] or commissions it to be written, comprehends it, and teaches it elaborately to his congregation, then their merit shall also be boundless.”
9.
tataḥ khalu bhagavānāyuṣmantaṃ mahākāśyapamāmantrayate sma āyuṣmantaṃ cānandaṃ maitreyaṃ ca bodhisattvaṃ mahāsattvam - imāmahaṃ mārṣā asaṃkhyeyakalpakoṭinayutaśatasahasrasamudānītāmanuttarāṃ samyaksaṃbodhiṃ yuṣmākaṃ haste paridāmyanuparindāmi paramayā parindanayā, svayaṃ caivamimaṃ dharmaparyāyaṃ dhārayata, parebhyaśca vistareṇa saṃprakāśayata //
ityuktvā ca bhagavānasyaiva dharmaparyāyasya bhūyasyā mātrayānuparindanārthaṃ tasyāṃ velāyāmimāṃ gāthāmabhāṣata -
sattvā dṛṣṭā ye mayā buddhadṛṣṭyā syuste 'rhantaḥ śariputreṇa tulyāḥ /
tāṃścetkaścitpūjayetkalpakoṭī tulyāṃ gaṅgāvālikābhiyathaiva // Lal_27.1 //
pratyekabuddhāya tu yaśca pūjāṃ kuyādahorātramapi prahṛṣṭaḥ /
mālyaiḥ prakāraiśca tathāparaiśca tasmādayaṃ puṇyakṛto viśiṣyate // Lal_27.2 //
(Vaidya 319) syuḥ sarvasattvā yadi pratyayairjinā tāṃ pūjayetkaścidihāpramattaḥ /
puṣpaiśca gandhaiśca vilepanaiśca kalpānanekāṃ satataṃ hi tatparam // Lal_27.3 //
ekasya yaścaiva tathāgatasya kuryātpraṇāmaṃ api caikaśo 'pi /
prasannācitto 'tha vadennamo 'rhate tasmādidaṃ śreṣṭhataraṃ ca puṇyam // Lal_27.4 //
buddhā bhaveyuryadi sarvasattvā tāṃ pūjayedyaśca yathaiva pūrvam /
divyaiśca puṣpairatha mānurṣairvaraiḥ kalpānanekāṃ bahubhiḥ prakāraiḥ // Lal_27.5 //
yaścaiva saddharmavilopakātle tyaktvā svakāye ca tathaiva jīvitam /
vadyādahorātramidaṃ hi sūtraṃ viśiṣyate puṇyamidaṃ hi tasmāt // Lal_27.6 //
yasyepsitaṃ pūjayituṃ vināyakāṃ pratyekabuddhāṃśca tathaiva śrāvakāṃ /
dṛḍhaṃ samutpādya sa bodhicitta idaṃ sadā sūtravaraṃ dadhātu // Lal_27.7 //
rājā hyayaṃ sarvasubhāṣitānāṃ yo 'bhyudgataḥ sarvatathāgatānām /
gṛhe sthitastasya tathāgataḥ sadā tiṣṭhedidaṃ yatra hi sūtraratnam // Lal_27.8 //
pratibhāṃ sa prāpnoti śubhāmanantāṃ ekaṃ padaṃ vakṣyati kalpakoṭī /
na vyañjanā bhraśyati nāpi cārthā dadyācca yaḥ sūtramida parebhyaḥ // Lal_27.9 //
anuttaro 'sau naranāyakānāṃ sattvo na kaścitsadṛśo 'sya vidyate /
(Vaidya 320) bhavetsamudreṇa samaśca so 'kṣayaḥ śrutvā hi yo dharmamimaṃ prapadyate // Lal_27.10 // iti //
186：囑累品第三十
爾時世尊告賢者大迦葉、賢者阿難、彌勒菩薩：我從無數劫遵習是法，乃成無上正真之道。囑累汝等，以手相付，受持諷誦廣為人說。於時世尊欲使此法普悉周布十方，說是偈言：
佛目所覩眾生類，皆得羅漢如身子；
若有供養億千劫，乃復前進如恒沙。
加復供養辟支佛，若有一日奉斯經；
計此功德超過彼，其阿羅漢不足立。
一切眾生成緣覺，若有供養億千劫；
飲食衣服床臥具，[打-丁+鳥]香雜香及名華。
若有一心叉十指，等心自歸一如來；
口自發言南無佛，是功德福為最上。
一切眾生皆成佛，若有百劫供養者；
衣被飲食床臥具，[打-丁+鳥]香雜香及名華。
若有正法欲傾危，棄捐其身自投命；
若有一日常晝夜，護是法者必超彼。
若有奉事十方佛，及於緣覺諸聲聞；
若有堅固此道心，受斯要典諸法王。
一切經卷是道諦，若諸如來如恒沙；
供養奉事諸如來，若有手得是經卷。
其大辯才無等倫，分別一句至億劫；
智慧正義無有損，若以是經為人說。
諸導師慧無邊底，計無有人與等者；
猶如江海不可盡，聞是法者等若茲。
187：爾時世尊告彌勒菩薩摩訶薩及大迦葉長老阿難言：我於無數百千億劫修習佛道，今得成就阿耨多羅三藐三菩提，為欲利益諸眾生故演說此經，如是等經付囑於汝，汝等受持廣宣流布。
爾時世尊重說偈言：
我以佛眼觀，盡見諸眾生，假使諸眾生，皆如舍利弗。
有人於億劫，以種種香花，衣服臥具等，供養如是眾，所獲諸功德，不如一日夜，供一辟支佛。假使諸世間，皆如辟支佛，有人於億劫，以種種香花，衣服臥具等，供養如是眾，所獲諸功德，不如以淨心，一稱南無佛。假使諸世間，皆如佛世尊，有人於億劫，以種種香花，衣服臥具等，供養諸如來，所獲諸功德，不如有一人，能於日夜中，讀誦此經典。若人過無數，百千萬億劫，以種種香花，衣服臥具等，供養如前說，無數聲聞眾，一切辟支佛，及彼諸如來，所獲諸功德，不如有一人，受持此經典，乃至四句偈，分別為他說。我所說諸經，此經為最勝，一切諸如來，皆從此經出。是經所住處，即為有如來。若有書寫持，處處廣流布，即能演一句，歷劫無窮盡，福惠自莊嚴，盈滿如大海。若聞是經者，應當常修習，功德無有量。
Then the Thus-Gone One spoke to venerable Mahākāśyapa, venerable Ānanda, and the bodhisattva great being Maitreya: “Friends, the unsurpassable and perfect awakening that I have accomplished through limitless billions of eons, I now place in your hands. I entrust you with a supreme entrustment. Now you should keep this teaching with you and teach it elaborately to others.”
When he had said this, the Blessed One uttered the following verses in order to pass on his Dharma teaching more fully:
1)“If the beings whom I see with my buddha-eye Were all worthy ones equal to Śāriputra, And if someone would make, for millions of eons, Offerings to them, equal in number to sand grains in the Ganges,
2)“The merit of this would be surpassed If one would joyfully make offerings of garlands and the like To a single solitary buddha, Even for just a single day and night.
3)“If all sentient beings were solitary buddhas, And someone were to offer with great attention Flowers, perfumes, and ointments Continually over several eons,
4)“That merit would be greatly surpassed If someone were to offer a single thus-gone one A single prostration accompanied by a devoted attitude And say, ‘Homage to the worthy one!’
5)“If all sentient beings were buddhas, And someone were to worship as just explained, With divine flowers and the most precious flowers of this world, For many eons, with many kinds of offerings, [444]
6)“That merit would be greatly surpassed If someone, at the time when the sacred Dharma is degenerating, [F.216.b] Gives up concern for his body and life And recites this sūtra for a single day and night.
7)“Whoever wishes to venerate the guides, And likewise the solitary buddhas and the listeners, Should give steady rise to the mind of awakening And always keep this sūtra firmly in mind.
8)“This is the king of all good advice Given by all thus-gone ones. Wherever this jewel of a sūtra is found, In that house the Thus-Gone One always resides.
9)“Whoever gives this sūtra to others or recites just a single word, For millions of eons he shall never stray Either from its words or its meaning, And thus attain limitless eloquence and virtue.
10)“Whoever hears this teaching and puts it into practice Shall not only be an unsurpassable guide of humans, But a being without equal, Inexhaustible like the ocean.”
10.
idamavocadbhagavānāttamanāḥ / te maheśvaradevaputrapūrvaṃgamāḥ śuddhāvāsakāyikā devaputrā maitreyapūrvaṃgamāśca sarvabodhisattvā mahāsattvā mahākāśyapapūrvaṃgamāśca sarvamahāśrāvakāḥ sadevamānuṣāsuragandharvaśca loko bhagavato bhāṣitamabhyanandan //
iti //
// iti śrīlalitavistare nigamaparivarto nāma saptaviṃśatitamo 'dhyāyaḥ //
samāptaṃ cedaṃ sarvabodhisattvacaryāprasthānam //
// śrīlalitavistaro nāma mahāyānasūtraṃ ratnarājaṃ parisamāptam //
* * * * *
ye dharma hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat /
teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ //
186：佛告賢者迦葉、阿難、彌勒，重相囑累：受之持之，諷誦學之，令普流布，示其同學及十方人，皆令蒙濟。使不斷絕，展轉相教，展轉相成，使不稽留。三寶不斷，乃報佛恩。佛說如是，大神妙天子及淨居天子，彌勒菩薩、賢劫菩薩，及大迦葉，諸大弟子，天、龍、鬼神、揵沓和、阿須倫，聞佛所說，莫不歡喜奉行。
187：佛說此經已，彌勒菩薩摩訶薩，大迦葉長老、阿難，淨居諸天、摩醯首羅，及諸天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽、人非人等，皆大歡喜，信受奉行。
When the Blessed One, the Exalted Lord, had said these words, the divine sons from the pure abodes headed by Maheśvara; all the bodhisattvas, the great beings, headed by Maitreya; the great listeners headed by Mahākāśyapa; and the entire world with its gods, humans, demigods, and gandharvas rejoiced at the speech of the Blessed One. This concludes the twenty-seventh chapter, the epilogue. This completes the Great Vehicle Sūtra, The Play in Full.