T310-18-大寶積經-護國菩薩會

1.Rastrapalapariprccha (=RP)

http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_rASTrapAlaparipRcchA.htm

2.No. 170佛說德光太子經，西晉月氏國三藏竺法護譯

3.No. 310-18大寶積經卷第八十，隋三藏法師闍那崛多譯，護國菩薩會第一十八

4.No. 321佛說護國尊者所問大乘經，西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉詔譯

5.藏譯英 https://read.84000.co/translation/toh62.html

Rāṣṭrapālaparipṛcchā

namaḥ sarvabuddhabodhisattvāryaśrāvakapratyekabuddhebhyaḥ //

nidānaparivartaḥ prathamaḥ /

1.

evaṃ mayā śrutam / ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakūṭe parvate mahatābhikṣusaṃghena sārdhamardhatrayodaśabhir bhikṣuśataiḥ pañcabhiśca bodhisattva-sahasraiḥ, sarvairasaṅgapratibhānaiḥ kṣāntipratilabdhairnihatamārapratyarthikaiḥ sarvabuddha-dharmātyāsa-nnībhūtair ekahātipratibaddhair dharaṇīpratilabdhaiḥ samādhi-pratilabdhair anantapratibhāna-pratilabdhair asaṅgavaiśāradyapratirṛddhi-vaśitāparama-pāramiprāptair yāvat sarvaguṇavarṇa-paryādattaiḥ /
170：聞如是：一時，佛在王舍城靈鳥頂山，與大比丘眾千二百五十，菩薩五百人俱。	310-18：如是我聞：一時婆伽婆在王舍城耆闍崛山中，與大比丘眾千二百五十人俱；菩薩摩訶薩五千人，一切皆得無礙辯才，大忍成就，降伏魔怨，近於佛智，一生補處，皆得陀羅尼、無邊辯才、力、無所畏、自在神通，乃至一切功德皆悉具足。	如是我聞：一時佛在王舍城鷲峯山中，與大苾芻眾千二百五十人俱，復有菩薩摩訶薩眾五千人俱，得大忍辱、無礙辯才，降伏魔怨、制諸外道，發大道心，得三摩地，總持自在，具四無礙智，通達四攝及最上甚深波羅蜜多，乃至一切佛法、無量無邊諸善功德。

1. 1 Homage to all buddhas and bodhisattvas! [F.227.b]

1. 2 Thus have I heard at one time. In Rājagṛha, on the Vulture’s Peak, the Bhagavān was residing together with a great assembly of one thousand two hundred fifty monks and five thousand bodhisattvas, whose eloquence was unimpeded, who were endowed with patience, who had conquered the hostile māras, who were very close to realizing all the buddha qualities, who were impeded by only one birth, who had attained concentration and retention, who had reached limitless eloquence and unimpeded fearlessness, who had obtained magical power and the ultimate perfection of power, 18 and who had appropriated all inexhaustible collections of good qualities without exception.

2.

tadyathā - samantabhadreṇa ca nāma bodhisattvena mahāsattvena, samantanetreṇa ca bodhisattvena mahāsattvena, samantāvalokitena ca samantaraśminā ca samantaprabheṇa ca uttaramatinā ca vardhamānamatinā ca anantamatinā ca vipulamatinā ca akṣayamatinā ca dharaṇīdhareṇa ca jagatīṃdhareṇa ca jayamatinā ca viśeṣamatinā ca dhāraṇīśvararājena ca bodhisattvena mahāsattvena /
170：	310-18：其名曰普賢菩薩、普眼菩薩、普明菩薩、普光菩薩、圓光菩薩、上意菩薩、無邊意菩薩、廣意菩薩、無盡意菩薩、持地菩薩、持世菩薩、益意菩薩、呪手菩薩。	321：其名曰：普賢菩薩、普眼菩薩、普觀菩薩、普光菩薩、普照菩薩、上意菩薩、增意菩薩、無邊意菩薩、廣意菩薩、無盡意菩薩、持地菩薩、世上菩薩、勝意菩薩、最上意菩薩、總持自在王菩薩。

The bodhisattvas present included the bodhisattva mahāsattvas Samantabhadra, Samantanetra, Samantāvalokita, Samantaraśmi, Samantaprabha, Uttaramati, Vardhamānamati, Anantamati, Vipulamati, Akṣayamati, Dharaṇīdhara, Jagatīṃdhara, Jayamati, Viśeṣamati, and Dhāraṇīśvararāja.

3.

mañjuśrīpramukhaiś ca ṣaṣṭibhir anupamacittaiḥ bhadrapālapūrvaṃgamaiś ca ṣoḍaśabhiḥ satpuruṣaiḥ bramhaṇā ca sahāṃpatinā śakreṇa ca devānāmindreṇa caturbhiś ca lokapālaiḥ susīmena ca devaputreṇa susthitamatinā ca devaputreṇa sarvaiś ca devendrair nāgendaiḥ kinnarendrair gandharvendrair yakṣendrair asurendrair garuḍendraiḥ sarvair anekajātiśatasahasraparivārais tatraiva parṣadi saṃnipatitaiḥ saṃniṣaṇṇaiḥ //
170：	310-18：文殊師利等六十不思議菩薩，賢護等十六菩薩，如是等菩薩摩訶薩五千人俱。復有娑婆世界主梵天王，及釋提桓因、護世四王、功德天子、正意天子，一切天王、一切龍王、一切緊那羅王、一切乾闥婆王、一切夜叉王、一切阿修羅王、一切迦樓羅王，如是等王各各皆與百千眷屬俱悉來集會。	321：文殊師利菩薩摩訶薩等，復有賢護菩薩摩訶薩等十六人俱；復有娑婆世界主大梵天王及帝釋天主、護世四大天王，復有蘇尸彌天子、安意天子，及諸天王、龍王、緊那囉王、巘馱哩嚩王、藥叉王、誐嚕拏王等，各與若干百千眷屬俱來會坐。

In addition, the sixty unequaled bodhisattvas headed by Mañjuśrī; the sixteen noble men headed by Bhadrapāla; Brahmā, lord of the Sahā world; Śakra, lord of the gods; the four guardians of the world; the god Susīma; and the god Susthitamati —along with all lords of the gods, lords of the nāgas, lords of the kinnaras, lords of the gandharvas, lords of the yakṣas, lords of the asuras, and lords of the garuḍas, all with their retinues of hundreds of thousands —had assembled and taken their seats. [F.228.a]

4.

atha khalu bhagavān śrīgarbhasiṃhāsane saṃniṣaṇṇo merurivābhyudgataḥ sarvaparṣanmaṇḍalāt, sūrya iva sarvalokamavabhāsayan, candra iva sarvajagadavabhāsayan, bramheva praśāntavihārī, śakra iva durāsadakāyaḥ, cakravartīva saptabodhyaṅgaratnasamanvāgataḥ, siṃha ivānātmaśūnya-sarvadharmavādī, agniskandha iva sarvajagadavabhāsakaraḥ, sarvadeva-prabhāsa-maṇi-ratna-samuccayamaṇirājavaddedīpyamānaḥ, sarvaṃ trisāhasramahāsāhasraṃ lokadhātumābhayā sphuritvā bramhasvararutaravitena sarvasattvavijñāpanānugatena ghoṣeṇāśuviniścitārthaḥ sarva-dharma-paramapāramiprāptaḥ parṣadgato dharmaṃ deśayati sma ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam, svarthaṃsuvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ bramhacaryaṃ saṃprakāśayati sma //
170：	310-18：爾時世尊坐功德藏師子寶座，1)於大眾中色象顯現如須彌山，2)普照世間如日天子，3)顯現世界如月天子，4)其德寂靜如梵天王，5)威德難瞻如天帝釋，6)七菩提分皆悉具足如轉輪王，7)宣說無相、空、無願法，心無所畏如師子王，8)身光照耀如大火聚，9)又放光明猶如諸天最勝無上摩尼寶珠普照三千大千世界，10)以大梵音令諸眾生悉得歡喜。11)於一切法解其深義，於大眾中而為說法，初中後善，其義微妙，具足無雜，清淨梵行。	321：爾時，世尊坐於吉祥藏師子之座，1)四眾圍繞逾於須彌，光明熾盛，譬如日、月普照一切世間；2)威儀具足，梵行寂靜，譬如帝釋於諸天中威儀最勝；3)亦如輪王七寶具足，4)離諸怖畏如師子王；5)善能談說諸法空義，如大火聚破諸幽暗，如摩尼寶王遠照一切。6)如是佛光照於三千大千一切世界，於其光中出妙梵音告諸眾生：我今所得一切諸法最上波羅蜜，說真實義，初善、中善、後善，文義殊勝，純白圓滿，梵行清淨，純一無雜。

1. 3 The Bhagavān was seated on the lion throne at the seat of enlightenment, 19 towering above the whole assembled retinue like Mount Meru. Illuminating the entire world like the sun, and all beings like the moon, he remained perfectly at peace like Brahmā. His body was difficult to approach like the body of Śakra, and he was endowed with the sevenprecious branches of enlightenment like a cakravartin. Like a lion, he proclaimed that all phenomena have no self and are empty. He was endowed with a body that illuminates the whole world like a huge mass of flames, his radiance blazing brightly like the king of precious jewels among the entire assortment of precious jewels, which is the splendor of all gods. 20 Pervading the trichiliocosm with his splendor, he had become swift 21 in determining the meaning, and had perfectly attained all excellent qualities. He resided in the assembly, intoned the melodious Brahmā voice, and taught the Dharma, endowed with a speech that makes all sentient beings understand. He accurately taught pure conduct, the Dharma that is 22 good in the beginning, good in the middle, and good in the end, which is of good meaning, in good words, unadulterated, completely perfect, completely pure, and completely purified.

5.

atha khalu prāmodyarājo nāma bodhisattvo mahāsattvas tasyām eva parṣadi saṃnipatito 'bhūt saṃniṣaṇṇaḥ / sa bhagavantaṃ siṃhāsanasthaṃ sūryasahasrātirekayā prabhayā sarvaparṣanmaṇḍalaṃ jihmīkurvantamatīva virocamānaṃ dṛṣṭvā hṛṣṭatuṣṭaḥ prasādāvarjirahṛdaya utthāyāsanāt kṛtakarapuṭo bhagavantamābhirgāthābhir abhyaṣṭāvīt -
170：	310-18：爾時眾中有一菩薩摩訶薩名曰喜王在眾中坐，覩見如來坐師子座放大光明，如百千日普照一切，令天人光隱蔽不現。見是事已踊躍歡喜，遍滿身心不能自勝，即從座起合掌向佛，以偈讚曰：	321：爾時，喜王菩薩摩訶薩在大眾中安詳而坐，瞻仰世尊於師子座放大光明——譬如千日照耀一切——心大歡喜，深信恭敬，即從座起，合掌向佛以頌讚曰：

1. 4 Then the bodhisattva mahāsattva named Prāmodyarāja joined the assembly, was seated, and beheld the Bhagavān seated on the lion throne — the one abiding in splendor outshining the whole gathering of the retinue, with rays of light surpassing a thousand suns. With a happy, delighted, and faithfully yearning mind, Prāmodyarāja rose from his seat, joined his palms, and praised the Bhagavān with the following appropriate verses:

1) abhibhūya jino jagadetān devagaṇāsura-kinnara-nāgān /

śrāvaka-buddhasutān merutejā bhāsati hema-giriḥ sa yathaiva // 1 // (Vaidya, RP 121)

310-18：世尊覆蔽此大眾，天龍修羅乾闥婆，菩薩聲聞無威德，普照一切如金山。

321：佛身晃曜如金山，利益世間甚希有，菩薩、聲聞、緣覺僧、天、龍八部皆圍繞。

1. 5 “Victorious One, you shine like a golden mountain; With your splendor, you outshine beings — [F.228.b] The hosts of gods, asuras, kinnaras, Nāgas, śrāvakas, and sons of the buddhas. {1}

2) merur ivāmarasaṃghanivāsaḥ sāgaramadhyagato 'pi virājan /

kṛpasāgaramadhyagato 'sau muñcati raśmisahasraśatāni // 2 //

310-18：猶如須彌諸天俱，處於大海佛亦然，世尊住於慈悲海，放大光明百千種。

321：譬如須彌諸天居，出於大海而高顯，悲愍眾生而現身，放百千光常照曜。

1. 6 “Just as Mount Meru, the dwelling place of hosts of gods, Is beautiful, though located in the middle of the ocean, Out of compassion 23 you dwell in the middle of the ocean of suffering, Sending forth hundreds of thousands of light rays. {2}

3) bramhavihāragataḥ sa ca bramha bramhapurastha ivābhirarāja /

dhyāna-vimokṣa-samādhi-vihārī bhāsati sarvajage varasattvaḥ // 3 //

310-18：住於梵行猶梵王，光明威德過諸天，安住禪定解脫中，照耀世間勝眾生。

321：行梵天行即梵天，於彼梵天復為王，行禪解脫三摩地，光照上位諸菩薩。

1. 7 “Just as Brahmā is magnificent residing in his Brahmā states, Presiding over his Brahmā realm, So you, excellent being, residing in meditative absorption, liberation, and concentration, Illuminate the entire world. {3}

4) śakra iva tridaśeṣu virājan devatamadhyagataḥ pṛthutejāḥ /

bhāsati sarvajage munirājā lakṣaṇacitrita jñānaguṇāḍhyaḥ // 4 //

310-18：猶如帝釋在天眾，色象光明最為勝，佛過世間亦復然，諸相莊嚴功德具。

321：亦如帝釋為天主，威德儀容諸相異，牟尼光明照世間，相好莊嚴功德異。

1. 8 “Just as Śakra, residing among the gods in the Heaven of the Thirty-Three, Is gorgeous in all his splendor, So you, king of sages, who is adorned with the buddha marks and rich in the qualities of wisdom, Illuminate the entire world. {4}

5) dvīpacaturnṛpatirhyavabhāsī śobhati lokamimaṃ tvanubhāsan /

āryapathe ca neyojayamānaḥ śobhati eṣa kṛpāśayabuddhiḥ // 5 //

310-18：猶如輪王典四域，照耀世間說法時，令諸眾生入聖道，世尊顯現慈悲意。

321：金輪四洲得自在，能善調伏諸有情，引彼眾生出苦輪，我佛慈悲亦如是。

1. 9 “Just as the luminous king of the four continents Shines 24 in the world, making it beautiful, So you, possessing a mind of compassionate intent, {5} Make beings enter the noble path, making them beautiful.

6) agnimaṇiprabhadhyāmakaro 'sau bhāsati khe pratiyann iva sūryaḥ /

sūryasaha-sraviśiṣṭa-prabhāso bhāsati buddharavirjagatīha // 6 //

310-18：光明障蔽火摩尼，猶如秋日行虛空，佛比千日最為勝，佛日普照於世間。

321：所有火光、摩尼光、日、月光等諸光明，如是百千日等光，不及佛日恒照曜。

1. 10 “Just as the sun, shining brightly in the sky, Eclipses the light of the fire jewel, 25 So you, Buddha-sun, shine in this world, With your light exceeding a thousand suns. {6}

7) candra ivāmala bhāti niśīthe bhāsati sarvajageṣu viśuddhaḥ /

pūrṇaśaśāṅkanibhaṃ jinavaktraṃ sarvaprabhām abhibhūya vibhāti // 7 //

310-18：如夜闇時秋滿月，佛光清淨亦復然，面部圓滿猶如月，覆翳一切天人光。

321：如月夜分放光明，普照世間悉清淨；佛面端嚴如滿月，映蔽一切光不現。

1. 11 “Just as the stainless moon shines at midnight, Completely pure one, illuminating the entire world, So your face, Victorious One, resembles the full moon, Outshining all light, radiating exquisitely. {7}

8) parvatamūrdhani agnir yathaiva rātripraśānta prabhāsati sattvān /

mohatamo nikhitaṃ vinihatya bhāsati jñānaprabhāsu maharṣiḥ // 8 //

310-18：猶如山頂夜火聚，清淨顯現無邊界，能滅一切無明闇，世尊智慧光普照。

321：譬如高山燃大火，能破夜暗顯諸方；大仙所有智慧光，破盡黑暗離諸有。

1. 12 “Just as a blazing fire on a mountain peak Illuminates the serene night, So you have conquered the total darkness of ignorance, And your wisdom light, great sage, shines forth. {8}

9) parvatakandaradhīraninādī trāsayatīha mṛgān bhuvi siṃhaḥ /

śūnyanirātmaninādi narendraḥ bhāsayate hi tathāparatīrthyān // 9 //

310-18：佛音遍滿山谷中，能伏外道猶師子，宣說無我空無願，令諸外道皆恐怖。

321：如大師子曠野吼，眾獸聞之悉驚怖；佛說法空、無我義，諸魔聞之亦如是。

1. 13 “Just as the lion’s persistent roar, echoing in the mountain ravines, Frightens the herds of deer on the earth, So the lord of men proclaims emptiness and no-self, And frightens the rival tīrthikas. {9}

10) sanmaṇirāja ivojjvalatejā bhāsati sarva-maṇīn abhibhūya /

kāñcanavarṇanibho jinakāyo bhāsati sarvajagaty abhibhūya // 10 //

310-18：威光猶如摩尼王，映奪一切摩尼光，如來軀體真金色，普照世間勝諸光。

321：摩尼寶王放光明，諸餘摩尼光不現；佛身晃曜真金色，映蔽一切世間光。

1. 14 “Just as the genuine king of jewels glows brightly, And vividly outshines all other jewels, So the body of the Victorious One, in its golden color, Sparkles brilliantly, outshining the whole world. {10}

11) na ca te 'sti samaḥ kvaci loke uttari nāpi ca vidyati sattvaḥ /

puṇyatu jñānatu vīryaupāyaiḥ sarvaguṇaiś ca samo na tavāsti // 11 //

310-18：如來世間無與等，況復有勝世尊者，福智精進方便等，一切功德無能過。

321：一切世間賢聖中，無有最上與佛等，具福精進方便智，一切功德不可量。

1. 15 “A being equal or superior to you Does not exist anywhere in the world. There is no one to equal you in terms of merit, Wisdom, diligence, skillful means, or all qualities. {11} [F.229.a]

12) bhāsayate hi jagan naravīro dṛṣṭu mayā guṇasāgara nāthaḥ /

gauravajāta-vivardhita-prītiḥ pādatale patito 'smi jināya // 12 //

310-18：救護世間大丈夫，我今覩見功德海，令我歡喜生尊重，是故頂禮世尊足。

321：瞻仰大師功德海，威光普照諸群生，一心恭敬慕尊顏，是故我今頭面禮。

1. 16 “I have seen the hero of men who illuminates the world, The ocean of qualities, the protector. With respect and full of joy, I bow to the soles of the feet of the Victorious One. {12}

13) stutya mayā rūpa-sāgara-buddhiṃ sarva-guṇākara loka-pradīpam /

puṇyam upārjitam atra tena sarva-jagat spṛśatāṃ varabodhim // 13 //

310-18：我已讚歎勝調御，功德圓滿世間燈，我今所有諸功德，令諸眾生證菩提。

321：我所讚佛歸敬心，世間功德無等等，盡將迴向法界中，一切世間成佛道。

1. 17 “I have praised the source of all qualities, the lamp of the world, The one whose reputation is well founded and who possesses a vast intellect. May all beings reach supreme enlightenment Through the merit that has thus been attained.” {13}

6.

atha khalu prāmodyarājo bodhisattvo mahāsattvo bhagavantamābhirgāthābhirabhiṣṭutya kṛtāñjalipuṭo 'nimiṣābhyāṃ nayanābhyāṃ tathāgatakāyamavalokayan dharmadhātumeva vicārayamāṇo gambhīraṃ duravagāhaṃ durdṛśaṃ duranubodhamatarkyaṃ tarkāpagataṃ śāntaṃ sūkṣmaṃ cānupraviśan, acintyaṃ buddhagocaramanuvicārayamāṇaḥ,
170：	310-18：爾時喜王菩薩摩訶薩偈讚佛已，合十指掌，諦觀佛身，目不暫捨，觀察法界甚深、難解、難行、難入，不可思惟、難知寂靜微細之法，不可思量諸佛境界。	321：爾時，喜王菩薩摩訶薩讚歎佛已，合掌向佛，瞻仰尊顏，目不暫捨。心觀法界其義甚深，難知難見，離言分別，絕諸戲論，微妙難解，不可思議。

1. 18 Then, having praised the Bhagavān with these verses, the bodhisattva mahāsattva Prāmodyarāja joined his palms and, without blinking, gazed at the body of the Tathāgata. This caused him to investigate the dharmadhātu itself. He penetrated the dharmadhātu, which is profound, difficult to fathom, difficult to see, difficult to internalize, impossible to analyze, not reached by reasoning, peaceful, and subtle. He investigated the inconceivable experiential sphere of the Buddha.

7.

Sarva-dharma-prasṛtaṃ tathāgata-jñānam anucintayamānaḥ, asamasamaṃ buddha-viṣayaṃ saṃpaśyamānaḥ, acintyaṃ tathāgatopāya-viṣaya-gocaram avataran, dharma-dhātu-naya-svabhāvāvatāratāṃ ca buddhānāṃ bhagavatām avakalpayamānaḥ, anālaya-gagana-gocarā hi buddhā bhagavanta iti saṃpaśyan,
170：	310-18：內心觀察周遍法界，觀如來智世尊境界無有等等。作是觀已，入如來智不思議境方便行中，諸佛世尊同一法性而無有異。思惟觀察諸佛世尊無所染著，猶如虛空。	321：如是觀想一切法界，唯佛、如來觀智攝受現量證知，佛之境界無有等等，如是觀見所有如來不可思議方便境界，皆攝一相法界性中。譬如虛空，無有住處。

1. 19 He was made to fully understand that the wisdom of the Tathāgata extends to all phenomena. He accurately observed that the sphere of the buddhas equals the unequaled. He penetrated the experiential sphere, which is the object of the Tathāgata’s skillful means. He realized that the illustrious buddhas are immersed in the unique nature of the dharmadhātu, and he accurately observed the illustrious buddhas whose experiential spheres are like space, without a basis.

8.

bhūtakoṭyakoṭisvabhāvāvatāraṃ sarvadharmāṇāmityadhimucyamānaḥ, anāvaraṇaṃ ca buddhavimokṣamabhilaṣamāṇaḥ, (Vaidya, RP 122) dhruvaṃ śivaṃ śāśvataṃ ca buddhānāṃ bhagavatāṃ kāyam ity avataramāṇaḥ, sarvabuddhakṣetraprasarānugatāṃ sarvasattvābhimukhatā ca tathāgatakāyasyāvataran, aparāntakalpakoṭibhirapi nāsti buddhānāṃ bhagavatāṃ guṇaparyantaṃ ityanusmaran, prāmodyarājo bodhisattvo mahāsattvas tūṣṇīvyavasthito 'bhūt dharmadhātum eva vicārayamāṇaḥ //
170：	310-18：作是觀時，入於實證真如體性，一切諸法性皆如是。生如是信，愛樂諸佛如來無礙解脫之門，知常樂我淨、知佛之身，作是思惟：如來之身遍一切剎現眾生前，諸佛功德於無量劫說不可盡。喜王菩薩作是念已，默然而住觀於法界。	321：即眾生界亦如自性；一切諸法亦復如是，無礙解脫，究竟寂靜。諸佛、世尊以善方便身變佛剎遍滿一切，現眾生前，諸如來身經無數俱胝劫而不可得。時喜王菩薩摩訶薩如是觀佛功德已，默然而住。

1. 20 He became convinced that all phenomena are contained in the limit of existence, whose nature is without limit, and he came to strongly desire the unobscured liberation of a buddha. He understood that the bodies of the illustrious buddhas are permanent, peaceful, and eternal, and that the bodies of the tathāgatas completely pervade all the limitless buddhafields and manifest to all sentient beings. He was made to recall that the qualities of the illustrious buddhas do not reach an end, even at the endpoints of future eons. [F.229.b] Investigating the dharmadhātu itself, the bodhisattva mahāsattva Prāmodyarāja stood in silence.

9.

tena khalu punaḥ samayena āyuṣmān rāṣṭrapālaḥ śrāvastyāṃ traimāsyaṃ varṣamupagataḥ / traimāsyātyayena kṛtacīvaro niṣṭhitacīvaraḥ sa pātracīvaramādāya bhikṣusaṃghena sārdhaṃ navakairādikarmikairacirapravrajitairanupūrveṇa janapadacārikāṃ caran yena rājagṛhaṃ mahānagaraṃ yena ca gṛdhrakūṭaḥ parvatarājastenopasaṃkrāntaḥ //
170：爾時，賢者賴吒和羅止頓舍衛國，盡夏三月，更新具衣鉢、著其被服，與百新學比丘俱。所作已辦，共遊諸國，往詣王舍大城靈鳥頂山。	310-18：爾時有一慧命菩薩比丘名曰護國，在舍婆提城受夏安居三月過已，執持衣鉢共諸年少初學比丘遊行諸國，至王舍城耆闍崛山。	321：爾時，有一尊者名曰護國，於舍衛大城安居三月。過是夏已，著衣持鉢，與諸苾芻及初出家者、初發心者出舍衛國，詣王舍城鷲峯山中。

1. 21 Meanwhile, the venerable Rāṣṭrapāla had promised to dwell in Śrāvastī for the three months of the rainy season. When the three months had passed and his robes had been made and received, he took up his bowl and robes, and together with the assembly of fully ordained monks and the new ones — beginners who had recently become renunciants —he proceeded to roam the country, walking toward the great city of Rājagṛha and Vulture’s Peak.

10.

atha khalv āyuṣmān rāṣṭrapālo yena bhagavāṃs tenopasaṃkrāmat / upasaṃkramya bhagavataḥ pādau śirasābhivandya bhagavantaṃ triḥ pradakṣiṇikṛtyaikānte 'tiṣṭhat / ekāntasthitaś cāyuṣmān rāṣṭrapālaḥ kṛtāñjalipuṭo bhagavantam ābhirgāthābhir abhyaṣṭavīt -
170：於是，賢者賴吒和羅行到佛所，稽首佛足，却住一面。	310-18：爾時慧命護國菩薩到世尊前，頂禮佛足，右遶三匝却住一面，合掌向佛以偈讚曰：	321：到彼山已，即時護國尊者往詣佛所，頭面禮足，右繞三匝，住立一面，合掌恭敬而說此頌讚歎佛曰：

1. 22 The venerable Rāṣṭrapāla proceeded to the Bhagavān’s dwelling place, and having reached him, he bowed with his head to the Bhagavān’s feet. After circumambulating the Bhagavān three times, he sat down to one side. Seated to one side, the venerable Rāṣṭrapāla joined his palms and praised the Bhagavān with the following verses:

1) vandamo naravaraṃ prabhaṃkaraṃ vandamo gaganatulyamānasam // 14 //

310-18：敬禮最勝放光者，敬禮意如虛空者，敬禮能決他疑網，敬禮超過三界尊。

321：稽首最上佛光明、稽首如空無礙意、稽首能斷諸結縛、稽首永超三有海。

1. 23 “I pay homage to you, supreme one among men, illuminator. I pay homage to you whose mind is like the sky. I pay homage to you, Victorious One who eradicates doubts. I pay homage to you, Sage who has gone beyond the three worlds. 26 {14}

2) kīrtayanti tava varṇa nāyakāḥ kṣetra-koṭi-prasarāt samantataḥ /

śrutva buddhasuta enti harṣitāḥ pūjanāya guṇasāgaraṃ munim // 15 /

310-18：十方無數剎土中，聞讚如來功德事，彼國所有諸菩薩，歡喜皆來供養佛。

321：我佛無邊真色相，普遍俱胝剎土中，菩薩聞已歡喜來，恭敬供養佛功德。

1. 24 “In great millions of buddhafields, the guides proclaim your glory. Having heard this, the sons of the victorious ones 27Arrived here, 28 overjoyed to worship you, O Sage, You, the one endowed with an ocean of qualities. {15}

3) pūja kṛtva sugatānurūpato dharma śrutva virajaṃ mahāmuneḥ /

yānti kṣetra svaka hṛṣṭamānasā varṇamāla tava tāṃ prabhāṣataḥ // 16 //

310-18：菩薩如法供養已，一心聽佛所說法，聞法歡喜還本土，讚歎如來諸功德。

321：作此最上供養已，聽牟尼法離諸塵，各生歡喜還本土，稱讚世尊所說法。

1. 25 “Having thus worshiped you in a way befitting a sugata, They listen to the immaculate Dharma from you, great Sage, Praise your garland of qualities, And return to their respective buddhafields with their minds overjoyed. {16}

4) kalpa-koṭi-nayutān acintiyān sattva-kāraṇamacāracārikām /

no ca asti tava khinna mānasaṃ eṣamāṇa varabodhim uttamām // 17 //

310-18：如來積行為眾生，經於無量無邊劫，為他求於菩提時，其心初無有疲惓。

321：廣歷俱胝無數劫，利樂一切諸有情，如是身心不疲倦，為求無上佛菩提。

1. 26 “While you were seeking supreme, excellent enlightenment, You acted for the sake of sentient beings, Over inconceivable, myriad 29 eons. Without your mind ever becoming exhausted, {17}

5) dāna-śīla-carito 'si nāyakā kṣānti-vīrya api dhyāna-śikṣitaḥ /

prajñupāya sada pāramiṃ gatā tena vandasi mahā-vināyakam // 18 //

310-18：世尊行檀持戒堅，羼提精進遊諸禪，智慧方便皆具足，是故稽首大聖尊。

321：恒行布施、持戒行、忍辱、精進、禪定門、智慧方便到涅盤，是故我禮大覺尊。

1. 27 “O guide, you practiced generosity and discipline, You trained in patience, diligence, and meditative absorption, and You perfected insight, skillful means, and power — Therefore, I pay homage to you, the great guide. {18} [F.230.a]

6) ṛddhi-pāda-varabhijña-kovidam indriyair bala-vimokṣa-śikṣitam /

sarva-sattva-carite gatiṃ gataṃ vandamo asama-jñāna-pāragam // 19 //

310-18：如來具足四如意，諸根諸力諸解脫，又知眾生心意識，是故頂禮大智海。

321：成就六通、四神足、諸根、十力解脫門，以此行及諸眾生，我今禮佛無等智。

1. 28 “You are skilled in the bases of magical power and in excellent superknowledge, Your sense faculties are trained in strengths and liberation, And you have internalized the conduct for all sentient beings — I pay homage to you, ocean of unequaled wisdom. {19}

7) citta-dhāra jagataḥ prajānase yā carir yatha ca karma-saṃbhavaḥ /

yena vā nayamukhena mucyate taṃ ca vetsi bhagavan narottamā // 20 //

310-18：知諸眾生心所念，身口所作善惡業，亦知解脫方便等，世尊知已為說法。

321：能知一切世間心，所行、所作、所成業，所有身、口及言說，無上世尊悉觀見。

1. 29 “Bhagavān, supreme one among men, You know the mindstreams of sentient beings very well, What their conduct is, and how their karma arises. You know by which methods they will be liberated. {20}

vetsi (2.sg.pres. √vid) 你知道

8) rāga-dveṣa jahi moha-saṃbhavaṃ yena sattva trir apāya-gāminaḥ /

yena yānti sugatiṃ ca karmaṇā jānase sukṛta-duṣkṛtaṃ jage // 21 //

310-18：貪欲恚癡迷眾生，能令入於三惡道，如來知已教斷除，令彼眾生生善趣。

321：貪、癡過失不能斷，眾生因彼墮三有，因佛得成善逝業，能知世間諸善惡。

1. 30 “And you eliminate desire and hatred, which have ignorance as their origin, 30 And which causes sentient beings go to the three lower realms. You know the karma by which they may go to the higher realms — The right and the wrong karma performed by living beings. {21}

9) ye jagad-dhita-karā atītakāḥ sāṃprataṃ ca nara-deva-pūjitāḥ /

ye anāgata guṇāgrapāragās tāṃ ca sarva-sugatān prajānase // 22 //

310-18：過去一切諸世尊，天人魔梵所恭敬，未來功德具足者，世尊皆悉了了知。

321：所有過去諸佛事，及彼現在天人師，乃至未來功德海，一切諸法悉能知；

1. 31 “You know all the sugatas — Those who were benefactors for the world in the past, Those who are worshiped by gods and humans in the present, And the future ones who will have perfected supreme virtues. {22}

10) kṣetra-śuddhir api cāpi saṃbhavo bodhisattva-gaṇāḥ śrāvakās tathā /

yāvad āyur atha vā maharṣiṇāṃ sarvathā hy akhilato vijānasi // 23 // (Vaidya, RP 123)

310-18：諸佛淨土所生處，菩薩聲聞及緣覺，天人眷屬與種姓，壽命長短皆悉知。

321：清淨剎土眾圍繞，菩薩、緣覺與聲聞，乃至諸佛壽較量，我佛一切悉能知；

1. 32 “You know very well The pure buddhafields and the excellent retinues Of bodhisattvas and śrāvakas, And the lifespans of all the great sages. {23}

11) nirvṛtau ca sthiti dharma yādṛśī yādṛśī ca jina-dhātu-pūjanā /

dharma-kośa-dhara tatra yādṛśā tān prajānasi narottamākhilān // 24 //

310-18：滅度已後正法住，供養舍利起廟塔，受法藏人若干種，調御丈夫皆悉知。

321：所有一切生滅法，所有供養作佛事，所有受持法藏法，我佛一切悉能知。

1. 33 “You know how the Dharma will remain after you have entered nirvāṇa, How the Victorious One’s relics will be praised, And how the Dharma treasure will be preserved. All of this is known by you, the most excellent of men. {24}

12) jñāna daśabalasya viditaṃ hy anāvṛtaṃ vartate satatam adhvasu triṣu /

sarva-dharma-nayayukta-mānasā jñāna-sāgara jinā namo 'stu te // 25 //

310-18：十力智慧無障礙，悉能了達三世事，入於一切法智中，故我稽首大智海。

321：佛有十力無礙智，現在常住於三世，如是一切方便法，我禮世尊智慧海；

1. 34 “Homage to you, Victorious One, ocean of wisdom, Who has always —through the three times 31 —realized the wisdom of one who has the ten strengths, Who has no obscurations, And who is not attached to any phenomenon. {25}

13) nāsti te samasamaḥ kutottaro lakṣaṇaiś ca pratimaṇḍitāśrayaḥ /

tārakābhir iva khaṃ vicitritaṃ vandamo munivaraṃ narottamam // 26 //

310-18：佛無等等況有過，諸相莊嚴如來身，譬如星宿在虛空，是故我禮勝丈夫。

321：大覺世尊無等等，相好莊嚴大吉祥，如夜眾星現空中，我禮牟尼最上尊。

1. 35 “There is no one equal to you, let alone anyone superior. Your body is thoroughly adorned with the buddha marks, Like the sky adorned with stars. I pay homage to you, the supreme one among men, supreme sage. {26}

14) rūpam apy asamakaṃ manoramaṃ jimha kurvati jagat sadevakam /

bramha śakra akaniṣṭhadevatā agratas tava na te virājite // 27 //

310-18：如來妙色無與等，映蔽大會天人光，釋梵威德在佛邊，一切隱沒皆不現。

321：色相端嚴無與等，光照諸天及世間，帝釋、梵王、究竟天，對彼佛前俱不現。

1. 36 “Even your bodily form is unequaled and captivating, Outshining beings, including the gods. Brahmā, Śakra, and the Akaniṣṭha gods Do not seem beautiful in your presence. {27}

15) kāñcanācala ivāsi nirmalaḥ snigdha keśa mṛdu dakṣiṇotthitā /

merurāja iva uṣṇiṣodgato bhāsate vipulapuṇyasaṃbhavaḥ // 28 //

310-18：身如金山無垢穢，紺髮柔軟而右旋，佛頂顯現如須彌，無量功德光明聚。

321：無垢不動如金山，右旋螺髻紺滋潤；佛頂高顯如金山，光明遠照生諸福；

1. 37 “You are stainless like the golden mountain, And the hair 32 on your head, glossy and smooth, spirals clockwise. The uṣṇīṣa on your head produced by your extensive merit Shines vividly like Mount Meru, the king of mountains. {28}

16) raśmikoṭiniyutān pramuñcato rājatorṇa tava ca bhruvostaṭe /

netra utpalanibhaṃ manoramaṃ yena vīkṣyasi jagatkṛpāśayaḥ // 29 //

310-18：眉間毫相放大光，無量無邊無有數，佛眼修廣如青蓮，以大慈悲視眾生。

321：光遍俱胝那由他，顯現眉間白毫相；目若青蓮恒適悅，觀照世間運慈心。

1. 38 “The beautiful hair tuft between your eyebrows Radiates myriad light rays. [F.230.b] Your eyes, with which you regard beings with compassionate intent, Are as captivating as the blue lotus. {29}

17) pūrṇacandra iva nirmale nabhe bhāsate tava mukhaṃ vināyaka /

tṛpyate na hi nirīkṣako jano vandamo suvadanaṃ narottamam // 30 //

310-18：如秋滿月行虛空，如來面部亦復爾，眾生觀者無厭足，是故我禮面中王。

321：清淨滿月虛空中，佛面圓明亦如是，一切見者無厭足，我禮如來圓滿相；

1. 39 “Your face, O guide, Is as bright as the full moon in the clear sky. People cannot get enough of seeing you — I pay homage to the supreme one among men with the handsome face. {30}

18) haṃsa-barhi-mṛga-rāja-vikramā mattavāraṇavilambagāminaḥ /

kampayan vrajasi medinītalaṃ vandamo daśabalaṃ dṛḍhavratam // 31 //

310-18：猶如師子鵝孔雀，安行徐步如象王，遊止震動於大地，敬禮十力大苦行。

321：行如鵝王及鹿王，亦如牛王行步穩，振動大地無暫止，我禮如來堅固力；

1. 40 “Your gait is like that of a goose, of a peacock, And that of the king of deer. Walking slowly like a confident elephant, you cause the earth to tremble. I pay homage to you, one who is steadfast in the ten strengths and firm observance. {31}

19) dīrghavṛttarucirā karāṅgulī śuddhatāmra nakhajālacitritam /

utthitaḥ spṛśati jānumaṇḍale vandamo kanakavarṇasaṃnibham // 32 //

310-18：手指傭纖無不愛，網縵珊瑚赤銅色，臂肘修長立過膝，敬禮如來金色身。

321：手指纖長網縵相，指甲清淨如赤銅，平立垂手過於膝，我禮金色大覺尊。

1. 41 “The fingers on your hands are long, round, beautiful,And adorned with webbing in between, and your fingernails are the color of pure copper. When you stand up, your hands reach your knees. I pay homage to you, whose body is of golden color. {32}

20) citrayan vrajasi midinītalaṃ cakrajālacitapādavikramaiḥ /

pādaraśmiparipācitāś cyutā devalokam upayānti mānavāḥ // 33 //

310-18：足下輪相羅網具，行時足跡猶采畫，若有頂禮世尊者，佛光照耀得生天。

321：佛行大地現好相，具足顯現千輻輪，足放光明照群生，蒙光悉得生天界。

1. 42 “When walking, you adorn the ground with beautiful footprints, Embellished with the marks of wheels. Ripened by the light rays shining from your footprints, People go to the gods’ realm upon their deaths. {33}

21) dharmarāja dhana-sapta-dāyakā dharma-dānapati dānta-mānasā /

śāsamānu jaga dharma-caryayā dharma-svāmi praṇamāmi nāyakam // 34 //

310-18：法王具足七財寶，常以法施調伏心，教照眾生以法行，我今頂禮於法王。

321：大聖法王施七財，能為施主心平等，調御世間依法行，我禮法王無上覺。

1. 43 “King of the Dharma, bestower of the seven riches, Benefactor of the Dharma, having a tamed mind, You teach beings through your Dharmic conduct. I pay homage to the guide, master of the Dharma. {34}

22) maitra varma smṛti khaḍgam uttamaṃ śīla cāpamiṣu prajñupāyataḥ /

yena kleśaripavo vighātitāṃ jāti-mṛtyu-bhava-tṛṣṇa-vardhakāḥ // 35 //

310-18：慈悲為鎧念為刀，持戒為弓智慧箭，以此能破煩惱怨，生、死、有愛增長種。

321：慈悲法念心為劒，持戒方便智慧弓，能斷煩惱諸群賊，生滅輪迴無有增。

1. 44 “Your armor of loving kindness, your supreme sword of mindfulness, Your bow of discipline, and your arrows of insight and skillful means Completely destroy the enemies — Afflictions that increase the craving for birth, death, and existence. {35}

23) tīrṇa tārayasi sattvakoṭiyo mukta mocayasi bandhanājjagat /

mārga darśayasi kṣema nirjvaraṃ yena yānti sugatāḥ śivaṃ padam // 36 //

310-18：自度度他億眾生，解脫一切諸繫縛，能示無畏安隱路，令其得至常樂道。

321：自利果滿復利他，令彼眾生亦解脫，究竟安樂出塵勞，得入善逝寂靜宗。

1. 45 “Having gone beyond, you liberate myriad beings; Being liberated, you liberate the world from its chains. You also show the path that is delightful and without sickness, And on which the sugatas go to a state of peace. {36}

24) yatra jāti-maraṇā na vidyate viprayoga na ca duḥkhasaṃbhavaḥ /

taṃ śivaṃ pada-varaṃ hy asaṃskṛtaṃ deśitāsi karuṇām upetya hi // 37 //

310-18：行此乘者斷生死，無有恩愛別離苦，得至微妙無為處，慈心說法為眾生。

321：無生、無滅、無諸苦，亦無生、老、愛別離，如是無為最上乘，佛為眾生慈愍說。

1. 46 “Out of compassion, you teach This unconditioned peaceful supreme state, In which there is neither birth nor death, Nor the occurrence of suffering from deprivation. {37}

25) stutya lokapravaraṃ mahāmuniṃ sarvadharmavaśipāragaṃ jinam /

puṇyam atra yadupārjitaṃ mayā tena bodhim abhibudhyatāṃ jagat // 38 //

310-18：讚歎最勝世尊已，一切法中自在者，以此讚歎勝善根，令諸眾生證菩提。

321：我讚最上大牟尼，攝盡一切諸佛法，如是所有諸功德，願諸眾生證菩提。

1. 47 “May beings become completely enlightened through the merit I have gathered by praising the Victorious One, Who has crossed over to the other side through having mastered all phenomena, Who is the great sage, the supreme one in this world.” {38}

11.

atha khalv āyuṣmān rāṣṭrapālo bhagavantam ābhirgāthābhir abhiṣṭutya kṛtāñjalipuṭa utthāyāsanādekāṃsamuttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃstenāñjaliṃ (Vaidya, RP 124) praṇamya bhagavantametadavecat - pṛccheyamahaṃ bhagavantaṃ tathāgatamarhantaṃ samyaksaṃbuddhaṃ kaṃcideva pradeśam, sacenme bhagavānavakāśaṃ kuryātpṛṣṭaḥ praśnavyākaraṇāya / evamukte bhagavānāyuṣmāntaṃ rāṣṭrapālametadavocat - pṛccha tvaṃ rāṣṭrapāla yadyadevākāṅkṣasi / ahaṃ te tasyaiva praśnasya pṛṣṭasya vyākaraṇena cittamārādhayiṣyāmi //
170：	310-18：爾時護國菩薩偈讚佛已，合十指掌而白佛言：世尊！我心有疑，欲問如來，唯願聽許。爾時佛告護國菩薩比丘：恣汝所問，我當為汝分別解說，斷汝所疑令汝歡喜。	321：爾時，尊者護國頌讚佛已，偏袒右肩，右膝著地，合掌向佛恭敬頂禮，白佛言：世尊、如來、應、正等覺！我有所問，唯願世尊慈悲聽許。爾時，世尊告尊者護國言：如汝所問，我為汝說，滿所求願，令生歡喜。

1. 48 Then, having praised the Bhagavān with these verses, the venerable Rāṣṭrapāla joined his palms. [F.231.a] Rising from his seat, he draped his upper garment over one shoulder and placed his right knee on the ground. He then bowed toward the Bhagavān with joined hands and made a request to the Bhagavān, “If you, Bhagavān, allowed me the opportunity to approach you with a question, I would like to ask you, the bhagavān, the tathāgata, the arhat, the perfect and complete Buddha, about certain issues.”

1. 49 Having thus been petitioned, the Bhagavān said to the venerable Rāṣṭrapāla, “Rāṣṭrapāla, ask whatever you like! I will please your mind by clarifying whatever questions you may have.”

12.

evam ukte āyuṣmān rāṣṭrapālo bhagavantam etad avocat – katamair bhagavan dharmaiḥ samanvāgato bodhisattvo mahāsattvaḥ sattvadharmaguṇaviśeṣatām anuprāpnoti, aparādhīna-jñānatāṃ ca pratilabhate, āśuprajñatāṃ cānuprāpnoti, viniścayapratibhānatāṃ ca pratilabhate, ālokatāṃ ca pratilabhate, sarvajñatāpraveśaṃ sattvaparipākaṃ vimatiprahāṇaṃ kāṅkṣaprahāṇaṃ sarvajñatāviniścayaṃ pratilabhate, sattvāvatārakauśalyaṃ yathā vāditathākāritāṃ ca bhūta-saṃdhāyavacanaṃ sattvakauśalyatāṃ ca, buddhānusmṛtipratilābhaṃ sarvapraśnaparipṛcchanatāṃ ca, sarvadharmadhāraṇatāṃ ca kṣipraṃ ca sarvajñatā manuprāpnoti ?
170：賴吒和羅問世尊言：菩薩大士奉行何等，得一切奇特功德之法，致無動畏之慧、超異之智；發遣辯才，光明徹照，入一切智，教授眾生；令得解脫斷於狐疑，以善權方便示一切智；言行相應，所問諸佛，常以巧便得諸佛意；一切所聞法，皆能受持疾逮一切智？	310-18：爾時護國既蒙聽許，即白佛言：菩薩摩訶薩修行何等，於一切法增長功德，到究竟處而得自在，證捷疾智、得決定智，於法明了入一切智，教化眾生能決疑網，解一切智以巧方便濟度眾生，如言而行常宣真實，得念佛三昧，善能諮問一切深義，聞已能持，速疾證得一切種智？	321：時尊者護國聞佛語已，身心適悅而發聲言：世尊！有何等法為菩薩行法具足，能得一切最上功德、無礙大智、決定辯才，明了性相，入一切智教化眾生，斷彼無明妄想煩惱，決定真實，入一切智、發真實語，令彼有情依言所作、離諸愚暗、念佛方便，樂聞一切甚深梵義，受持諸法，速得證於無上正智？

1. 50 Having said these words, the venerable Rāṣṭrapāla asked the Bhagavān, “Bhagavān, how many qualities has a bodhisattva mahāsattva —one who obtains the excellence of all qualities and virtues, who obtains knowledge not depending on others, who gains swift insight, who obtains the ascertainment of eloquence, who obtains illumination, who realizes omniscience, who causes beings to ripen, who eliminates doubt, who eliminates desire, who obtains the ascertainment of omniscience, who is skillful in guiding beings, who acts as he speaks, whose speech is based on genuine intentions, who is skillful in dealing with all sentient beings, who attains the recollection of the Buddha, who asks all questions, who retains all Dharma teachings, and who swiftly obtains omniscience?”

13. atha khalv āyuṣmān rāṣṭrapālas tasyāṃ velāyāmimā gāthā abhāṣata -

170：爾時，賢者賴吒和羅以偈讚歎，問佛而說，頌曰：

310-18：爾時護國菩薩欲重宣此義而說偈言：

321：爾時，尊者護國即於佛前而說頌曰：

1. 51 Then the venerable Rāṣṭrapāla uttered the following verses:

1) bodhisattvacaryā suniścitā tattvato bhavati yo 'sya saṃbhavaḥ /

jñāgasāgarakathāviniścayaṃ bhāṣatāṃ mama jino narottamā // 39 //

170：云何菩薩滿所行？何謂所作而審諦？具足智慧功德願，今人中尊解說是，

310-18：菩薩行行常決定，真實決定從何生？智慧大海分別處，願勝丈夫為我說。

321：菩薩所行決定行，彼行必有真實法，真法從佛智海生，最上如來為我說。

“May the supreme one among men, the Victorious One, Give me a precise discourse, an ocean of wisdom, On how to properly ascertain The conduct of a bodhisattva, which arises from truth. {39}

2) uttaptacāmikaravigrahopamā agra-sattva-vara puṇya-saṃcayā /

tvaṃ hi trāṇa layanaṃ parāyaṇa agra-caryam amalaṃ vadādya me // 40 //

170：紫磨金色妙身體，為人中尊積上德。救濟擁護於眾生，願佛解說無上行，

310-18：佛身微妙猶真金，人天中勝大福聚，慈愍我等大歸依，清淨之行為我說。

321：佛身光明黃金相，最上無邊大福聚，救度六趣諸眾生，為說菩薩無垢行。

1. 52 “You are like a body of perfectly pure gold. [F.231.b] You are an excellent being who has accumulated supreme merit. You are the refuge, the place of rest, and the protector — Explain to me today the stainless, supreme conduct of a bodhisattva. {40}

3) jñānalotu(pu ?) bhavate kṣayaḥ kathaṃ dhāraṇī amṛta bodhi udgatam /

prajñāsāgara kathaṃ viśudhyate yena chindati jane 'sya saṃśayam // 41 //

170：為如何得無盡智，無量總持上覺道。云何致得平等行？解決眾人之狐疑？

310-18：云何而得無盡利，覺道總持甘露生？云何清淨智慧海，而斷眾生諸疑惑？

321：何得無盡大覺智，總持甘露生菩提？何得清淨智慧海，彼慧能斷眾生疑？

1. 53 “How does one obtain the inexhaustible wisdom, The source of retention, of immortality, and of enlightenment? How is the ocean of insight purified, By which means you eradicate people’s doubts? {41}

4) saṃsaran subahu-kalpa-koṭiyaḥ khedabuddhi na ca jātu jāyate /

vīkṣya lokam api duḥkha-pīḍitaṃ teṣam arthakuśalaṃ niṣevate // 42 //

170：無數億劫樂生死，其意終不有穢厭。己見無數勤苦人，善權教授令開解，

310-18：無量億劫在生死，而無疲倦悔厭心，觀諸眾生逼切苦，常為眾生作利益。

321：俱胝多劫輪迴苦，眾生迷沒意無疲，覩此愚迷苦惱侵，為彼云何修十善？

1. 54 “While wandering in saṃsāra for many millions of eons, You never grew discouraged — Even when looking at the world, troubled by sufferings — And performed virtue for its sake. {42}

5) kṣetra-śuddhi-parivāra-saṃpadaṃ āyuragryamatha kṣetra-saṃpadam /

sattva-kāraṇa-kathā niruttarā bodhi-caryam amalāṃ prakāśaya // 43 //

170：淨其佛國眷屬具，光明壽命眾亦爾。一切所云為寂寞，唯願世尊說上行，

310-18：清淨剎土佛眷屬，最勝國土及壽命，一切眾事微妙處，願說清淨菩提行。

321：剎土清淨眾會滿，實剎無邊壽命長，為眾恒宣微妙言，願說菩提無垢行。

1. 55 “Please explain the pure buddhafield, the excellent retinue, The supreme lifespan, the excellent field itself, The unsurpassed discourse for the benefit of sentient beings, And the stainless conduct of a bodhisattva. {43}

6) māra-bhañjana kudṛṣṭi-śodhanā tṛṣṇa-śoṣaṇa vimukti-sparśanā /

dharma-netri rayina pramuhyata sattva-ratna nigadottamāṃ carim // 44 //

170：降魔官屬斷諸見，脫於愛欲度想行。云何講說經法義？願佛解說諸實行；

310-18：降伏眾魔破邪見，枯竭愛海得解脫，法行相續無絕斷，無上最勝為我說。

321：降伏邪魔生正見，枯彼愛河證解脫，清淨法眼照愚盲，令諸有情行上行。

1. 56 “You, one who conquers Māra, who purifies wrong views, Who dries up craving, who causes the attainment of liberation, Jewel among sentient beings, please teach the supreme conduct, So that the way of the Dharma will not be forgotten. {44}

7) rūpa bhoga pratibhāna-saṃpadaṃ snigdhavāk parṣadaś ca toṣaṇī /

meghavat sugata tarpayañ jagat deśayasy api ca buddha gocaram // 45 //

170：端正殊好辯才足，為眾人說柔軟音。飽滿世間如時雨，願佛解說諸覺行。

310-18：色力財寶及四辯，哀愍軟言令眾喜，慈悲雲雨潤一切，願為我說佛境界。

321：端嚴富貴大辯才，言辭柔軟聞歡喜，譬如甘露潤世間，願說甚深微妙法；

1. 57 “You, one who is endowed with excellent appearance, wealth, and eloquence, Who satisfies the assembly with a gentle voice, And who satisfies the world like a rain cloud — O Sugata, thoroughly reveal the experiential sphere of buddhas. {45}

8) mañju-ghoṣa kalaviṅku-susvarā brahma-ghoṣa kumati-praṇāśanā /

dharma-kāma parṣat samāgatā tarpayāmṛta-rasena tāṃ prabho // 46 //

170：所說微妙如羯隨，梵聲無疑明慧音，眾會渴仰於經法，便以甘露飽一切。

321：梵音深妙斷諸惡，其聲和雅如頻伽，求法之眾佛所集，願說甘露濟群生。

310-18：願出迦陵頻伽聲，大梵雷音破邪見，眾會渴仰為法來，願施解脫甘露漿。

1. 58 “You, one who speaks with a pleasant voice like that of the kalaviṅka bird, Who —with a melodious Brahmā voice —destroys vile thoughts, As this Dharma-seeking assembly has gathered, O Lord, satiate us with the taste of the ambrosia. {46}

9) asti chanda pravarāgra-bodhaye dharma-chanda vihito na yujyate /

deśanā-samaya eṣa nāyakā kāla eṣa vararatna-śrāvaṇe // 47 //

170：若有欲學尊佛道，當勤精進志法行，如來所講悉平等，唯願法王以時說。

310-18：我今欲成微妙道，若不樂法則不請，聞法時至恭敬待，唯願為說大法寶。

321：眾有菩提最上根、及彼聲聞、緣覺性，願佛隨根方便說，師資遇會正是時。

1. 59 “I long for supreme, excellent enlightenment, And it is inappropriate to turn away those longing for the Dharma. Now is the time for teaching, O guide; The time has come to proclaim, O excellent jewel. {47}

10) bodhi-kāṅkṣu mama vidyate mune āśayaṃ mama jina prajānase /

prārthayāmi na jinasya heṭhanāṃ sādhu uttamacariṃ prakāśaya // 48 //(Vaidya, RP 125)

170：我欲聽說正真道，佛天中天知我意，今我不敢擾世尊，唯願善說無上行。

310-18：世尊我願成菩提，如來深知我志樂，非為惱亂故問佛，善哉願說最勝行。

321：我今樂聞最上乘，唯佛知我菩提性，於此小乘不樂求，願說如來第一法。

1. 60 “I hope for enlightenment, O Sage! The Victorious One truly understands my intentions. I am not deceiving the Victorious One; I am genuinely interested! Please explain the genuine conduct.” {48}

14.

evamukte bhagavān āyuṣmāntaṃ rāṣṭrapālam etad avocat - sādhu sādhu rāṣṭrapāla / sādhu sādhu punas tvaṃ rāṣṭrapāla yas tvaṃ tathāgatam etam arthaṃ paripraṣṭavyaṃ manyase / bahujanahitāya tvaṃ rāṣṭrapāla pratipanno bahujanasukhāya arthāya hitāya devānāṃ ca manuṣyāṇāṃ ca, etarhi cānāgatānāṃ ca bodhisattvānāṃ mahāsattvānāṃ saṃparigrahāya / tena hi rāṣṭrapāla śṝṇu, sādhu ca suṣṭhu ca manasi kuru / bhāṣiṣye / sādhu bhagavan nityāyuṣmān rāṣṭrapālo bhagavataḥ pratyaśroṣīt /
170：佛告賴吒和羅：善哉，善哉！乃問如來，如此之義。多所哀念，多所安隱，愍傷諸天及世間人，乃為當來諸菩薩施，令得護行。賴吒和羅！諦聽！善思念之！當為汝說。賴吒和羅言：唯然，世尊！願樂欲聞。	310-18：爾時世尊告護國菩薩言：善哉護國！汝今乃能問如是義，利益多人、安樂天人，亦大饒益於未來世，攝諸菩薩。諦聽諦受，當為汝說。護國白言：善哉世尊！願為我說。	321：爾時，尊者護國說此頌已，佛言：善哉，善哉！尊者能問如來最上之義，利益多人令得安樂，攝受未來諸菩薩摩訶薩。汝今諦聽，善思念之，我當為說。時尊者護國白言：善哉，世尊！我今樂聽，唯願說之。

1. 61 Having thus been petitioned, the Bhagavān said the following to the venerable Rāṣṭrapāla: “You are right, Rāṣṭrapāla! You, Rāṣṭrapāla, have gone forth for the benefit of many living beings. And it is good that you, Rāṣṭrapāla, [F.232.a] have well considered this topic you queried Tathāgata about, for the happiness of many people, for the sake and benefit of gods and men, and so that I will take care of the bodhisattva mahāsattvas present and future. Therefore, Rāṣṭrapāla, listen closely and keep it in your mind! I will explain it to you.” The venerable Rāṣṭrapāla answered, “Very well, Bhagavān!” and as he listened carefully to each of the Bhagavān’s words, the Bhagavān uttered the following words to him:

15.

bhagavāṃs tasyaitad avocat - caturbhī rāṣṭrapāla dharmaiḥ samanvāgato bodhisattvo mahāsattva etāṃ pariśuddhiṃ pratilabhate / katamaiś caturbhiḥ ? yaduta ārāgādhyāśaya-pratipattyā sarva-sattva-sama-cittatayā śūnyatābhāvanatayā yathāvāditathākāritayā / ebhī rāṣṭrapāla catir bhirdharmaiḥ samanvāgato bodhisattvo mahāsattva etāṃ pariśuddhiṃ pratilabhate / iyam atra dharmatā //
170：佛言：賴吒和羅！菩薩有四事法，得清淨行。何等為四？一者、行平等心，而無諛諂；二者、等心於一切；三者、解了空行；四者、如口所言，身行亦爾；是為四事法，菩薩疾得清淨行。	310-18：佛言：護國！菩薩有四法，能成如上清淨之事。何等為四？一者真實心無諂曲，二者於諸眾生行於平等，三者心念行空，四者如言而行。護國當知，如此四種能得菩薩清淨之法。	321：爾時，世尊告尊者護國言：有四種法，具足清淨是名菩薩摩訶薩。何等四法？一、內，二、外，三、心，四、意。如是四法稱理真實，見諸眾生其心平等——猶若虛空，無所分別——依言所行，是名菩薩摩訶薩四種之法獲得清淨。

1. 62 “Rāṣṭrapāla, a bodhisattva mahāsattva endowed with four qualities attains the following types of purity. What are these four? They are making efforts in accordance with beings’ aspirations and highest intent, being impartial toward all sentient beings, meditating on emptiness, and acting just as one speaks. Rāṣṭrapāla, if bodhisattva mahāsattvas are endowed with these four qualities, they will attain purity.

1) tatredam ucyate -

āśayena hi sadābhiyuktakā bodhimārga avivartyamānasāḥ /

no ca śāṭhya na khilaṃ na māyatā teṣu vidyati anantajñāninām // 49 //

310-18：爾時世尊欲重宣此義而說偈曰：

若有菩薩心無諂，而常不退菩提道，亦無佷戾貢高意，彼則名為無邊智。

321：爾時，世尊重說頌曰：

心、意、內、外常清淨，不退菩提正道心，所作之善無唐捐，能得菩薩無邊智。

This is how it is. In this regard, the following is said:

1. 63 “Those endowed with infinite wisdom Always possess diligence out of sincere intentions. Having a mind that does not turn away from the path to enlightenment, They are neither deceitful, nor rigid, nor deceptive. {49}

2) dṛṣṭva sattva dukhitān anāyakān jāti-vyādhi-jara-mṛtyu-marditān /

tāraṇārtha bhavato * * jagat dharma-nāva samudānayanti te // 50 //

310-18：見諸眾生無救護，生老病死所逼切，發心欲度於有海，能為一切作法船。

321：觀彼眾生苦無我，生、老、病、死悉來侵，如是三有大海中，廣運法船救群品。

1. 64 “Seeing the suffering of beings without a protector, Afflicted by birth, sickness, old age, and death, They excellently prepare a Dharma boat To rescue sentient beings from the ocean of existence. {50}

3) sarva-sattva-samacitta sūratā eka-putrakavad īkṣate jagat /

sarvam etad api mocayāmy aham evamāśaya tathāgra-pudgalāḥ // 51 //

310-18：調伏平等於眾生，觀諸眾生如一子，皆當救度令解脫，最勝丈夫發此心。

321：見諸眾生心平等，觀彼世間如一子，願令一切俱解脫，悉向菩提心不退。

1. 65 “Gentle ones with equanimity toward all sentient beings Look at beings as if they were their only son; ‘I will free all of them’ — Such is the intention of supreme persons. {51}

4) śūnyatāsu satataṃ gatiṃ gata naiva cātma na ca sattva vidyate /

svapna-māya-sadṛśaṃ hi saṃskṛtam atra bāla abudho vimohitā // 52 //

310-18：行住坐臥念空門，壽者我想皆悉無，一切世間都如幻，眾生愚癡所迷惑。

321：常談空義依空行，亦無人、我，無眾生，譬如夢幻等無實，令彼愚迷生智慧。

1. 66 “They always perfectly understand emptiness, That there is neither self nor sentient being, And that the conditioned is like an illusion or a dream. The childish, not being skilled, are confused about these things. {52}

5) vācayā yatha vadanti te budhās tatra caiva pratipattiyā sthitāḥ /

dānta śānta sada doṣa-varjitā bodhisattva-mārga-niratā jinātmajāḥ // 53 //

310-18：大智菩薩所言說，依之行行無違失，調伏寂靜離諸過，能求菩提名佛子。

321：如所宣說大覺智，依智而行所作事，調伏過失心寂靜，求證菩提為佛子。

1. 67 “The skilled ones strive, And fully abide by what they say. The sons of the victorious ones are always tamed, peaceful, without faults, And delighted in the path to enlightenment. {53} [F.232.b]

16.

catvāra ime rāṣṭrapāla bodhisattvānām āśvāsa-pratilābhā dharmāḥ / katame catvāraḥ ? dhāraṇī pratilābhaḥ kalyāṇa-mitra-pratilābhaḥ gambhīra-dharma-kṣānti-pratilābhaḥ pariśuddha-śīla-samācāratā / ime rāṣṭrapāla catvāri bodhisattvānām āśvāsapratilābhā dharmāḥ / iyam atra dharmatā //
170：佛告賴吒和羅：菩薩復有四事法，得安隱勸進。何等為四？一者、得總持；二者、得善知識；三者、得法忍；四者、於戒清淨，所行平等；是為四事法。	310-18：佛說偈已，告護國菩薩言：善男子！菩薩摩訶薩復有四種無畏之法。何等為四？一者所謂得陀羅尼，二者值善知識，三者得深法忍，四者戒行清淨。是名菩薩四無畏法。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法於諸菩薩令心安慰。何等四法？一者、於總持法門志求修學；二者、常近善友，威儀無缺；三者、求證甚深無生法忍；四者、精進修行持戒清淨。如是四法令彼菩薩安慰其心，進修不退。

1. 68 “Rāṣṭrapāla, there are four reassurances for bodhisattvas. What are these four? They are attaining retention, finding a spiritual friend, being receptive to the profound Dharma, and the correct application of completely pure discipline. Raṣṭrapāla, these four are the reassurances for bodhisattvas. This is how it is. About that, it is said:

1) tatredam ucyate -

lābhino bhavanti dhāraṇīṣu te sadā mahāyaśā

dhārayanti yena dharma śreṣṭha sarva-buddha-bhāṣitam /

310-18：爾時世尊欲重宣此義而說偈言：

菩薩大名稱，由得總持故，受持最妙法，如來所宣說，

321：復說頌曰：

若人愛敬總持法，名聞遠響眾所歸，能持無上妙法門，一切如來同所說。

1. 69 “Those of great renown possess retention, By which they behold the supreme Dharma that all buddhas have proclaimed.

2) na ca praṇāśayanti jātu bhūyu vardhate rati

asaṅgam eva teṣu jñāna sarva-dharma-pāragāḥ // 54 //

310-18：恒常無忘失，增長於智慧，彼等智無礙，超過一切法。

321：智慧增明無忘失，如是速得無礙智，通達一切最上法，成就無為解脫門。

Because they never lose it, their intellect increases. They possess wisdom, lack attachment, and have mastered all qualities. {54}

3) kalyāṇamitram āpnuvanti bodhi aṅga-vardhakā

deśayanti śreṣṭha mārga tasya yena yānti nāyakāḥ /

na kvacic ca te bhavanti pāpamitrasevakā

dūrato vivarjayanti te 'gnivac ca dāhanātmakān // 55 // (Vaidya, RP 126)

310-18：常遇善知識，增於助道法，常說於菩提，諸佛所行處，惡知識如火，畏燒故遠離，

321：皆因善友證菩提，出生七覺能修斷，增長八正作佛事，遠離惡友如怖火。

1. 70 “They have found a spiritual friend who causes the branches of enlightenment to grow. The guides show them the supreme path for progress. They do not attend to nefarious friends But turn far away from them like from a scorching fire. {55}

4) gambhīra dharma śrutva dhīra śūnyatopasaṃhitaṃ

na cātm-asattva-jīva-dṛṣṭi teṣu bhonti sarvaśaḥ /

acchidra-śīla te bhavanti śānta-dānta-mānasā

anuttare ca buddha-śīli sa tva tāṃ niyojayet // 56 //

310-18：若聞空相法，勇猛堅其心。菩薩離我人，一切諸見等，

持戒無缺漏，其心調寂靜，教化諸眾生，安住於佛戒。

321：聞甚深法證無生，能了諸法畢竟空，無我、無人、無眾生，如是永離一切見。

律儀出生諸善本，堅持守護離破犯，彼行能成寂靜心，佛為眾生親演說。

1. 71 “Once the heroes have heard the profound teaching on emptiness, They never generate any view of a self, a sentient being, or a life force. Their discipline is faultless, and they are endowed with a tame and peaceful mind. Living beings are encouraged to take up the unsurpassable discipline of the Buddha as well. {56}

17.

catvāra ime rāṣṭrapāla bodhisattvānāṃ saṃsāra-prāptānāṃ prīti-karaṇā dharmāḥ / katame catvāraḥ ? buddha-darśanaṃ rāṣṭrapāla bodhisattvānāṃ prītikaraṇo dharmaḥ / anuloma-dharma-śravaṇaṃ rāṣṭrapāla bodhisattvānāṃ prītikaraṇo dharmaḥ / sarva-svaparityāgaḥ / anupalambha-dharma-kṣāntiḥ / ime rāṣṭrapāla bodhisattvānāṃ saṃsāra-prāptānāṃ catvāraḥ prīti-karaṇā dharmāḥ / iyamatra dharmatā //
170：佛告賴吒和羅：菩薩復有四事法，入於塵勞、勸悅生死法。何等為四？一者、菩薩示現佛身入於生死，勸諸起滅者，令得喜悅法；二者、為說柔順之法；三者、所有無所愛惜；四者、得不起法忍；是為四事法。	310-18：佛說偈已，復告護國：諸菩薩眾行圓滿到究竟處，有四功德令心歡喜。何等為四？一者菩薩見佛而生歡喜，二者聞正法而生歡喜，三者捨一切而生歡喜，四者順法忍而生歡喜。是為四法生於歡喜。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法，於諸菩薩在輪迴中令心愛樂。何等四法？一者、令諸菩薩愛樂見佛，二者、令諸菩薩愛樂說法，三者、令諸菩薩愛樂能捨一切所有，四者、令諸菩薩愛樂忍印無相深法。如是四法，於諸菩薩在輪迴中深生愛樂。

1. 72 “Rāṣṭrapāla, these four are the qualities that cause delight in the bodhisattvas dwelling in saṃsāra. What are these four? Rāṣṭrapāla, seeing the Buddha is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, hearing appropriate instructions is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, complete abandonment of possessions is a quality that causes delight in the bodhisattvas dwelling in saṃsāra, and, Rāṣṭrapāla, being receptive to the Dharma of non-apprehension is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, these four are things that cause delight in the bodhisattvas dwelling in saṃsāra. [F.233.a] This is how it is.

1) tatredam ucyate -

paśyanti te narottamaṃ saṃbuddhaṃ sarva-jātiṣu

sarva-loka bhāsayanta tejasā samantataḥ /

pūjayaṃs tathā narendra-rāja prema-gaurava-sthitā

varāgrabodhim eṣamāṇa sattva-mokṣa-kāraṇāt // 57 //

310-18：爾時世尊重說偈言：

菩薩所生處，常見最勝人，威光遍一切，照曜於世間。

見已心恭敬，如天奉帝釋，為度眾生故，求於菩提時。

321：復說頌曰：

菩薩得見二足尊，一切生中行正行，能善調伏諸世間，光明普照除愚暗。

如是供養人中尊，深生愛樂常尊重，救度一切諸眾生，令入菩提無上道。

About this, the following is said:

1. 73 “In every lifetime, they see the perfect buddhas, the supreme ones among men, Who fully illuminate the whole world with their splendor. When seeking supreme, excellent enlightenment for the sake of liberating beings, They abide in delight and devotion; thus, they worship the lord of men, the Victorious One. {57}

2) śṛṇoti dharma nāyakāna śāntam ānulomikam

āśayena śrutva dhīra yoniśaḥ prayujyate /

anopalambha-dharma śrutva kāṅkṣa nāsya jāyate

niḥsattva iti sattva-dharma nātra ātma vidyate // 58 //

310-18：從佛聞正法，不怖而歡喜，一心信敬已，隨順於佛教。

聞於隨順法，得忍心無疑，諸法無眾生，我想亦復爾。

321：若聞諸佛所說法，身心寂靜生愛樂，如是堅固心無退，依行速證佛菩提。

1. 74 “They listen to the peaceful and harmonious Dharma from the guides. Having heard it, they practice it with firm intention, steadily and properly. Hearing the Dharma of non-apprehension, no doubt arises about the fact That all things are without existence 33 and lack a self. {58}

3)sarva-svaparityāgi so bhaveta ityamagraho

prahṛṣṭa citta dṛṣṭva caiva yācakam upāgatam /

grāma-rāṣṭramedinīṃ ca putra dāra jīvitaṃ

saṃtyajanti sarva nāsya jāyate ca cittaiñjanā // 59 //

310-18：常觀如是已，捨相生歡喜，既不取我相，見乞心踊躍。

城邑與大地，妻子及壽命，一切布施時，其心初無悔。

321：能捨一切心無悋，見來求者生歡喜，國城、妻子及身命，給施眾生作佛因。

若聞無相甚深法，性離分別本來空，無我、無人、無眾生，如是於斯生愛樂。

1. 75 “They fully renounce all their possessions and acquire nothing. Conscious of having become beggars, their minds are very pleased. They renounce everything —villages, kingdoms, lands, lives, children, and wives — And their minds never waver. {59}

18.

caturṣu rāṣṭrapāla dharmeṣu bodhisattvenānapekṣeṇa bhavitavyam / katameṣu caturṣu ? gṛhavāsādrāṣṭrapāla bodhisattvenānapekṣeṇa bhavitavyam / pravrajitvā rāṣṭrapāla bodhisattvena lābhasatkārādanapekṣeṇa bhavitavyam / kulasaṃstavādrāṣṭrapāla bodhisattvenānapekṣeṇa bhavitavyam / kāyajīvitādrāṣṭrapāla bodhisattvenānapekṣeṇa bhavitavyam / eṣu caturṣu rāṣṭrapāla dharmeṣu bodhisattvenānapekṣeṇa bhavitavyam / iyamatra dharmatā //
170：佛告賴吒和羅：菩薩復有四事法，無所愛著。何等為四？一者、菩薩不當著家居舍宅；二者、出家菩薩不當貪財利；三者、菩薩不求諸功德報；四者、菩薩不當惜身命；是為四事法。	310-18：佛說偈已，復告護國：菩薩作如是言，有四種法應當棄捨。何等為四？一者菩薩棄捨居家，二者既出家已不貪利養，三者離諸檀越，四者不惜身命。是為四法應當棄捨。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法，於諸菩薩不得愛樂。何等四法？一者、於其在家不得愛樂，二者、既出家已不得愛樂利養，三者、不得愛樂上族中生，四者、不得愛樂小乘之人。如是四法，於諸菩薩不得愛樂。

1. 76 “Rāṣṭrapāla, bodhisattvas should have no concern for four things. What are these four? Rāṣṭrapāla, bodhisattvas should have no concern for living in households. Rāṣṭrapāla, having become renunciants, bodhisattvas should have no concern for gain or honor. Rāṣṭrapāla, bodhisattvas should not be concerned with becoming acquainted with householders. And Rāṣṭrapāla,bodhisattvas should have no concern for their bodies or lives. Rāṣṭrapāla, for these four things bodhisattvas should have no concern. This is how it is.

1) tatredam ucyate -

tyaktvā geham ananta-doṣa-gahanaṃ cintānapekṣā sadā

te 'raṇye ratim āpnuvanti guṇinaḥ śāntendriyāḥ sūratāḥ /

na strīsaṃstavu naiva cāpi purusais teṣāṃ kvacid vidyate

ekākī viharanti khaḍgavimalāḥ śuddāśayā nirmalāḥ // 60 //(Vaidya, RP 127)

310-18：爾時世尊重說偈言：菩薩見家過，捨之而出家，遊止於山林，無人寂靜處。

遠離男與女，眷屬及大眾，單己無等侶，譬如犀一角。

321：復說頌曰：在家無邊大過失，捨離令心無所著。常樂山野寂諸根，勇猛勤修大智德，

獨行清淨如利劒，能斷愚癡諸垢染。

About this, the following is said: 1. 77 “Having renounced the household with its boundless thicket of faults, 34 they never have any concern for wealth. These gentle ones, endowed with such qualities, will take delight in the forest, with their senses under control. Wherever they are, they will not draw close to women or men. Like rhinoceroses, they dwell in solitude with a pure, immaculate, stainless intention. {60}

2) lābhair nāpi ca teṣu harṣita mano līyantya lārbhair na ca

alpecchā itaretarair abhiratā māyākuhāvarjitāḥ /

sattvārthāya ca vīrya-yukta-manaso dāne dame 'vasthitā

dhyāne vīrya-guṇe ca pāramigatāḥ saṃbuddha-jñānārthinaḥ // 61 //

310-18：專意求淨道，得失心無憂，少欲及知足，離諂除憍慢。

精進為眾生，布施調伏心，苦行修禪定，一心求佛智。

321：於彼種種大利養，常樂遠離無愛著，棄捨高貴上種族，觀如幻化、陽焰等。

普為群生行布施、持戒、忍辱等諸行，

1. 78 “They do not delight in profit, and do not feel disheartened if they receive nothing. Having few desires, they take pleasure in bare necessities, and they have rejected deceit and hypocrisy. Their minds endowed with diligence for the sake of sentient beings, they are steeped in generosity and spiritual discipline. [F.233.b] Having perfected meditative absorption, diligence, and qualities, they strive for buddha wisdom. {61}

3) kāye cāpy anapekṣya jīvita tathā tyaktvā priyān bāndhavām

yujyante sada bodhimārga sudṛḍhā vajropamādhyāśayāḥ /

kāyaś chidyati khaṇḍaśaś ca na bhavet teṣāṃ ca citteñjanā

bhūyo vīryamihārabhanti sudṛḍhaṃ sarvajñatākāṅkṣiṇaḥ // 62 //

310-18：不惜身與命，遠離愛眷屬，堅心求菩提，其志猶金剛。

若人來割截，無有恚恨想，勇猛心增長，求於一切智。

321：不惜身命及眷屬，志求正覺到彼岸。於小乘法無所著、於最上乘恒堅固，

乃至割截於身體，其心不壞如金剛。

1. 79 “Having no concern for either body or life, and having abandoned beloved relatives, They steadily practice the path to enlightenment, with intention firm as a diamond. Even if their bodies were cut into pieces, their minds would not waver. Hoping for omniscience, they steadily exert themselves in diligence. {62}

19.

catvāra ime rāṣṭrapāla bodhisattvānām ananutāpakaraṇā dharmāḥ / katame catvāraḥ ? śīlākhaṇḍanatā rāṣṭrapāla bodhisattvānāmananutāpakaraṇo dharmaḥ, araṇyavāsākutsyajanatā, catuṇāmāryavaṃśānāmanuvartanatā, bāhuśrutyapratilābho rāṣṭrapāla bodhisattvānām ananutāpa-karaṇo dharmaḥ / ime rāṣṭrapāla catvāro bodhisattvānāmananutāpakaraṇā dharmāḥ / iyam atra dharmatā //
170：佛告賴吒和羅：菩薩復有四事法，於法無厭足。何等為四？一者、於戒無所缺減；二者、習閑居野處；三者、奉四賢聖之行；四者、得博聞；是為四事法。	310-18：佛說偈已，復告護國：菩薩有四種無悔之法。何等為四？一者不破禁戒無悔之法，二者住阿蘭若處無悔之法，三者行四聖種無悔之法，四者多聞無悔之法。是為四種無悔之法。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法，於諸菩薩而有損減。何等四法？一者、破犯戒律；二者、不住山野而趣寂靜；三者、不依四乘之教，邪妄推求；四者、雖樂多聞，全無所得。如是四法，於諸菩薩而有損減。

1. 80 “Rāṣṭrapāla, there are four things that cause bodhisattvas to be free from distress. What are these four? Rāṣṭrapāla, unimpaired discipline is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, not giving up life in the forest is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, following the four noble lineages is something that causes bodhisattvas to be free from distress. And Rāṣṭrapāla, obtaining great erudition is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, these four are things that cause bodhisattvas to be free from distress. This is how it is.

1)tatredam ucyate -rakṣanti śīlam amalaṃ maṇi-ratna-tulyaṃ na ca teṣu bhoti anuśīla susaṃyato vā /

tatreva śīli sada sattva niyojayanti / ākāṅkṣamāṇam imam uttama-buddha-śīlam // 63 //

310-18：爾時世尊重說偈言：持戒淨無垢，猶如摩尼珠，不生貢高心，言我能持戒。

復以此戒善，轉教於多人，常懷如是望，成就於佛戒。

321：復說頌曰：戒相清淨如摩尼，能引眾生到彼岸，菩薩於斯破律儀，迷沒不成無上覺。

About this, the following is said:

1. 81 “Inducing desire for this genuine discipline of the buddhas, Protecting flawless discipline like a precious jewel, They do not think, ‘I am endowed with discipline and well restrained.’ And they always connect living beings to this very discipline. {63}

2)śūnye ca te hi nivasanti śubhe araṇye naivātma-saṃjña bhavate 'pi na jīva-saṃjñā /

tṛṇa-kāṣṭha-kotha-sama paśayati sattvarūpaṃ strī neha nāsti ca pumān na ca ātmanīyam // 64 //

310-18：彼等住空閑，清淨蘭若處，亦不生我想，及以壽者想。

觀察男女色，猶如於草木，不生男女想，及以吾我想。

321：住持山野寂靜處，我、人分別自然除，男、女、眷屬及己身，觀如草木無情愛。

1. 82 “Living in desolate forests at all times,They have no notion of either a self or a life force. Perceiving all forms as being like grass, wood, or stone, They see that there are neither attendants, nor wives, nor possessions. {64}

3)catur ārya vaṃśaniratā akuhā āśāṭhyā adhyāśayena ca prayujyati so 'pramattaḥ /

kurvanti ca śruti-guṇeṣu sadābhiyogaṃ saṃprārthayan sugata-jñāna-mahānubhāvam // 65 //

310-18：彼住四聖種，無懈怠諂曲，至心恒修行，遠離於放逸。

求多聞功德，精勤常修習，願成一切智，最上功德處。

321：四乘教理無虛誑，一心清淨奉教行，必得具足眾功德，成就佛智大丈夫。

1. 83 “They rejoice in the four noble lineages and lack deceit and hypocrisy. Conscientious and resolute in mind, they fully engage in practice. Constantly making effort in erudition and qualities, They strive for the great power of the Sugata’s qualities. {65}

4)bhavacārake jagad avekṣya idaṃ hy anāthaṃ jātī-jarā-maraṇa-śoka-hataṃ rujārtam /

samudānayitva pravarāṃ śiva-dharma-nāvaṃ saṃtārayanti janatāṃ bhava-sāgaraughāt // 66 //

310-18：眾生處牢獄，無有救護者，輪轉於生死，求財以自給。

我當求法船，濟度彼生死，煩惱海眾生，令其至彼岸。

321：觀彼輪迴諸有情，常處生、死、憂、悲苦，恒運最上妙法船，度彼有情出苦海。

1. 84 “Having seen the helpless wanderers defeated by birth, aging, and death And oppressed by illness in this prison of existence, They liberate beings from the waves of the ocean of existence By preparing the boat of the peaceful, highest, and excellent Dharma. {66} [F.234.a]

5)na trāṇam anya śaraṇaṃ hi parāyaṇaṃ vā lokasya saṃskṛtagatau bhramato 'sti kaścit /

mayi sarva eva parimocayitavya sattvā ity artham eva praṇidhir mama agrabodhau // 67 //

310-18：眾生無歸依，亦無救護者，眾生在有為，無能令其出。

我當作導師，救之令解脫，是故我發心，求於菩提道。

321：若無救度彼眾生，迷沒沈淪無有盡，是故小乘非究竟，為生令發菩提心。

1. 85 “There is no other refuge and protector for those Who wander in the conditioned realms of the world. 35 ‘I will completely liberate all those beings’: For this reason, I make this aspiration prayer for the highest enlightenment. {67}

20.

(Vaidya, RP 128) catasra imā rāṣṭrapāla ājāneyagatayo bodhisattvenānugantavyāḥ / katamāś catasraḥ ? sugati-pratilābhaḥ, sa ca buddhotpāda-samavadhānatayā / guruśuśrūṣaṇā, sā ca nirāmiṣa-sevanatayā / prāntaśayyāsanābhiratiḥ, sā ca lābhasatkārānapekṣatayā / pratibhānapratilābhaḥ, sa ca gambhīra-dharma-kṣanti-samanvāgatatayā / imā rāṣṭrapāla catasra ājāneyagatayo 'nugantavyāḥ / iyam atra dharmatā //
170：佛告賴吒和羅：菩薩有四事法，而得無念普有所入。何等為四？一者、令生善處常值佛世；二者、聽受尊長教而無諛諂；三者、樂受教命，其心不著財利；四者、得辯才入深法要；是為四事法。	310-18：佛說偈已，復告護國：菩薩有四種調伏之行，應當行之。何等為四？一者願生善處常值諸佛，二者供養師長而不求報，三者常樂空閑棄捨利養，四者得無礙辯頭陀忍法。是為四種調伏之法。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法，於諸菩薩明了修習。何等四法？一者、發生諸佛平等之心而求善逝；二者、承事法師，尊重供養，於臥具等而不愛著；三者、不貪利養，亦無所求；四者、於甚深法忍具足成就。如是四法明了修習。

1. 86 “Rāṣṭrapāla, there are four points that bodhisattvas should know to be states of noble ones. 36 What are these four? They are obtaining the higher realms — that is to say, meeting with buddhas that appear; serving the gurus —that is to say, tending to them with minds free from worldly concerns; taking delight in remote dwellings —that is to say, without having concern for gain or honor; and obtaining courage —that is to say, being receptive to the profound. Rāṣṭrapāla, bodhisattvas should know that these four points are states of noble ones. This is how it is.

1)tatredam ucyate -vanakandareṣu satataṃ nivasanti dhīrā lābhena te sada anarthika bhonti nityam /

pratibhānavān sada bhavanti asaṅgabuddhī gambhīra-dharma-kuśalā vigata-prapañcāḥ // 68 //

310-18：爾時世尊重說偈言：菩薩勇猛樂山林，常不從人求利養，恒得深智無礙辯，善能通達諸法相。

321：復說頌曰：常住深山無所畏，於斯利養不生貪，善能成就無礙智，通達深法離諸塵。

About this, the following is said: 1. 87 “These resolute ones always live in wildwoods and ravines. They never strive for gain in any way. With minds free from desire, they are constantly endowed with courage. They are skilled in the profound Dharma and free from mental elaboration. {68}

2)śuśrūṣakāḥ sada bhavanti guruṣu nityaṃ yatha te vadanti hi tathaiva ca te prayuktāḥ /

ārāgayanti sugatān bahāvo 'prameyān kurvanti pūja vipulāṃ jina-jñāna-hetoḥ // 69 //

310-18：常當供養諸師長，隨順師教無違背，隨所生處值諸佛，供養恭敬求菩提。

321：尊重承事於法師，依師教授而修學，作大供養求佛智，無邊諸佛亦此生。

1. 88 “They serve the gurus continuously, uninterruptedly. They act just as they speak. They please an unfathomable number of sugatas. They worship extensively for the sake of the wisdom of the victorious ones. {69}

3)śreṣṭhā gatir bhavati cāpi mahāśayānāṃ deveṣu caiva manujeṣu ca mūrdhnaprāptāḥ /

sambodhimārga sada sattva samādayanti saṃyojayanti kuśaleṣu daśasvathāpi // 70 //

310-18：常生勝處名高遠，若生天上天中尊，又得成就菩提道，教諸眾生行十善。

321：彼有善逝大丈夫，天上人間無有等，平等導引諸群生，如是修習行十善。

1. 89 “The highest realm is for those of noble intent. 37 They have arrived at the forefront of gods and humans. They always lead sentient beings on the path to enlightenment, And introduce them perfectly to the ten virtues. {70}

4)śrutvā ca buddhaguṇa te ca bhavanti tuṣṭā āsanna te tu nacirādbhavitā hi mahyam /

saṃbudhyate 'pi ca śivāṃ virajāgrabodhiṃ mociṣya sattvaniyutāni anantaduḥkhāt // 71 //

310-18：念佛功德常歡喜，我亦不久成佛道，既成正覺功德滿，度脫眾生生死苦。

321：聞佛功德深歡喜，如是行法堅固修，證彼寂靜無生忍，廣度眾生無量苦。

1. 90 “Having heard of the Buddha’s qualities, they become delighted, Thinking, ‘We will reach those shortly.’ Having awakened to immaculate, perfect enlightenment, They think, ‘We will liberate billions of sentient beings from limitless suffering.’ {71}

21.

catvāra ime rāṣṭrapāla bodhisattvānāṃ bodhicaryāpariśodhakā dharmāḥ / katame catvāraḥ ? apratihatavijñānavirahitasya bodhisattvacaryā, kuhanalapananiṣpeṣaṇaparivarjitasyāraṇyavāsaḥ, sarvasvaparityāgino vipākāpratikāṅkṣatā, rātriṃdivaṃ dharmakāmatā dharmabhāṇakānāṃ ca skhalitāgaveṣaṇatā / ime rāṣṭrapāla bodhisattvānāṃ catvāro bodhisattvacaryāpariśodhakā dharmāḥ //
170：佛告賴吒和羅：菩薩有四事法，得清淨行。何等為四？一者、為菩薩行，無傷害意於人；二者、棄捐諛諂、邪偽之行，樂在閑居；三者、一切所有施，而不惜不望其報；四者、晝夜常志求法，見說法者不求其短；是為四事法，菩薩摩訶薩得清淨行。	310-18：佛說偈已，復告護國：菩薩有四種法，淨菩薩行。何等為四？一者行菩提時心無瞋恨，二者棄捨眷屬宮殿財寶樂處山林亦不稱說己之功德，三者雖行布施不求果報，四者精勤樂法不見師過。是為四法淨菩提行。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法，於諸菩薩行法清淨。何等四法？一者、身心決定，志求菩提，行法清淨；二者、離諸虛妄，樂住深山，行法清淨；三者、一切能捨，不求果報，行法清淨；四者、常隨法師晝夜求法，行法清淨。如是四法，於諸菩薩行法清淨。

1. 91 “Rāṣṭrapāla, there are four things that thoroughly purify the enlightened conduct of bodhisattvas. What are these four? [F.234.b] The conduct of a bodhisattva, for those whose minds are without hostility, is as follows: For those who have abandoned hypocrisy, flattery, and extortion of property, it consists in dwelling in the forest. For those who have renounced all possessions, it consists in having no expectations concerning ripening. It further consists in longing for the Dharma day and night, and in not looking for the faults in those who teach the Dharma. Rāṣṭrapāla, these four are the things that thoroughly purify the enlightened conduct of bodhisattvas.”

1)atha khalu bhagavaṃs tasyāṃ vilāyām imā gāthā abhāṣata -

na khila mala na cāpi roṣa-cittaṃ na ca punar eṣati kasyacit sadoṣam /

aśaṭha akuha niṣprapañcacitto bhavati anuttarabodhim īpsamānaḥ // 72 //

170：佛爾時說偈言：其心不著塵垢法，即便無有惡瑕穢，志意不厭教論法，則能令致無上道。

310-18：爾時世尊重說偈言：其心清淨無怨恨，亦不求人之過罪，自不諂曲無染著，行於大道求菩提。

321：復說頌曰：貪、瞋、癡垢心皆盡，懈怠、虛妄亦復無，一切過失令不生，決定求證菩提道。

1. 92 Then, the Bhagavān uttered the following verses: “Longing for unsurpassable enlightenment, Without rigidity, impurity, or a hostile mind, They do not look for faults in anyone else. They are without deceit, hypocrisy, or conceptualizing minds. {72}

2)(Vaidya, RP 129) gṛham ativiṣamaṃ ca śokamūlaṃ kujana-samāgamayonim asya dūram /

tyajati tad anapekṣya pravrajitvā girigahane vicaranti mokṣa-kāmāḥ // 73 //

170：雖遇不賢常一心，普入邪行惡道本，出家學道無所惜，在於山間欲解脫。

310-18：深觀居家是苦本，親近惡友無正念，是故棄捨行出家，處於山林求解脫。

321：厭離本舍憂根斷，捨彼俗塵求出家，諸惡朋友不相逢，行住深山趣解脫。

1. 93 “With the dangerous mentality of a householder, the root of suffering, Some associate with bad people and stray far from the right path. Those who seek liberation abandon it without hesitation; They go forth and make the mountain solitude their home. {73}

3) araṇya vividha sevamāno bhavati aniśrita sarvajñātralābhe /

kāya api ca jīvite 'napekṣo viharati siṃha ivottrasan jitārim // 74 //

170：閑居寂寞無所起，其心不著財利色，捐棄軀體不惜命，行如師子無所畏；

310-18：遊行空閑寂靜樂，永斷眷屬恩愛念，不惜於身及壽命，獨步無畏猶師子。

321：於彼山中修淨行，能成如來無礙智，於身命、財無所著，自在無畏如師子。

1. 94 “As they confine themselves to various remote forests, They do not rely on making a profit from their knowledge. They give regard neither to their bodies nor health. And, poised like lions, they overcome their enemies. {74}

4)bhavati ca itaretareṇa tuṣṭaḥ śakuni-samaḥ sada saṃcayaṃ vihāya /

na ca bhavati niketu sarvaloke jñāna gaveṣati nitya bodhi-mārge // 75 //

170：心得歡悅知厭足，譬如飛鳥無所畏，一切世間無有常，志求佛道大慧行。

310-18：乞食支身常知足，猶如飛禽無儲積，不樂生天及人中，唯求無上菩提道。

321：見彼有情生歡喜，譬如飛鳥聚還離，觀彼世間非久居，如是求大菩提道。

1. 95 “Seeking wisdom for the sake of the path to enlightenment, They are content no matter what happens. And without leaving a trace, like a bird, They do not linger anywhere in the world. {75}

5)eka viharati yathaiva khaḍgo na ca puna sa trasate yathaiva siṃhaḥ /

na ca bhuvi viśvasate mṛgeva trasto na ca punar unnamate sa pūjanena // 76 //

170：常樂獨處譬如犀，無有恐畏如師子，心不怖懅無麁志，若得供養無增損。

310-18：獨行無侶唯一己，恒不恐怖如師子，畏諸煩惱如野獸，若得利養心不喜。

321：身心清淨如虛空，所捨一切無驚怖，於彼利養無愛著，如鹿心驚不住地。

1. 96 “They stay alone like a rhinoceros, And are fearless like a lion. Like a deer they fear sticking to one place. They do not grow proud because of praise. {76}

6)jagad idam abhivīkṣya ca prapāte prapatitam udyate pramokṣa-hetoḥ /

aham api jagato 'sya trāṇabhūto yadi kuśaleṣu careyam apramattaḥ // 77 //

170：捐去邪語及惡見，智了大行志解道，我為世間一切護，意為善權無放逸。

310-18：觀諸眾生恒放逸，慈悲誓願為破之，我為救護諸眾生，常當熾然勤精進。

321：世間恒處大嶮難，難發身心求解脫，覩此虛妄無真實，是故我行寂靜行。

1. 97 “Upon having seen that this world has fallen into an abyss, They strive to rescue it. They think, ‘If I carefully practice virtue, I, too, will become a protector of this world.’ {77}

7)sumadhuravacanaḥ smitābhilāṣī akaluṣacitta priyāpriyeṣu nityam /

viharati na ca sajjate 'nilo vā naravara-caryāmimābhīpsamānaḥ // 78 //

170：意善持戒為眾道，心不亂著諸恩愛，謹順正行如救火，常求世尊上妙行。

310-18：凡所出言恒哀愍，於憎愛人常含笑，不著一切亦如風，唯當求於丈夫行。

321：恒以軟語誘群生，怨、親平等無分別，無著、無住亦如風，是求菩薩最上行。

1. 98 “Striving for this conduct of the supreme ones among men, With a friendly smile, they speak in a pleasant way. Their minds are never troubled by the pleasant or unpleasant. They remain without attachment, like the wind. {78}

8)śūnyatamadhimuktamānimittaṃ vicarati saṃskṛta sarvamāyabhūtam /

śama-dama-nirato viśāla-buddhiḥ amṛta-rasena ca sarvadā sa tuṣṭaḥ // 79 //

170：已脫於空無有想，種種具足審寂寞，所住靜然智慧明，得甘露味常歡悅。

310-18：常樂行於空無相，觀有為法如幻化，調伏諸根意廣大，行住常樂甘露法。

321：無相解脫、空、無願，了彼有為如幻化，常行清淨廣大心，飲甘露味常歡喜。

1. 99 “Confident in emptiness and in the absence of characteristics, They conceive all conditioned phenomena to be like illusions. Finding pleasure in peacefulness and self-restraint, and being open-minded, They are always satisfied by the taste of ambrosia. {79} [F.235.a]

9)prativadasi yathā (vasapathā ?) ca bodhimārge sa tu pariśodhayate sadāśayaṃ ca /

dhāraṇīpratilābham eṣamāṇaḥ sahati ca duḥkha satāṃ guṇābhikāṅkṣī // 80 //

170：假使得佛覺道意，常為清淨無疑難，總持辯才一其心，忍一切苦不想報。

310-18：常依佛教行大道，恒當清淨於內心，求陀羅尼及辯才，荷負諸苦求菩提。

321：志求道法依師學，彼人五蘊恒清淨，眾苦逼迫無疲勞，如是證入總持門。

1. 100 “Doing whatever it takes to accomplish the path to enlightenment, They constantly purify their intent. Seeking retention and eloquence, They desire virtue and endure hundreds of sufferings. {80}

10)(Vaidya, RP 130) imu carim abhivīkṣya bodhisattvo yo bhavate 'rthiku śo bhaveta tuṣṭaḥ /

ya iha bhavati bodhaye asakto janayati doṣa-śatāni so 'lpa-buddhiḥ // 81 //

170：若有菩薩聞是行，欲求佛道當歡喜，常志精進離懈怠，了穢無知意不害。

310-18：菩薩常觀如是行，見前利益生歡喜，若不愛樂於菩提，是人無惡而不造。

321：解此所修菩薩行，成就所求令彼喜，若人不求於菩提，彼即少智百生失。

1. 101 “Whoever exerts themselves will be delighted Upon observing such bodhisattva conduct. Whoever dislikes enlightenment Is of inferior intellect and commits hundreds of faults.” {81}

22.

catvāra ime rāṣṭrapāla bodhisattvānāṃ prapātāḥ / katame catvāraḥ ? agauravatā rāṣṭrapāla bodhisattvānāṃ prapātaḥ / akṛtajñatā śāṭhyasevanatā rāṣṭrapāla bodhisattvānāṃ prapātaḥ / lābhasatkārādhyavasānaṃ rāṣṭrapāla bodhisattvānāṃ prapātaḥ / kuhanalapanatayā lābhasatkāraniṣpādanaṃ rāṣṭrapāla bodhisattvānāṃ prapātaḥ / ime rāṣṭrapāla bodhisattvānāṃ catvāraḥ prapātāḥ //
170：佛告賴吒和羅：菩薩有四事法，自墮落。何等為四？一者、菩薩憍慢而不恭敬，為自墮落；二者、菩薩作無反復習於諛諂，為自墮落；三者、菩薩求供養貪利，為自墮落；四者、菩薩佞諂邪行求於供養，為自墮落；是為四事法，菩薩為自墮落。	310-18：佛說偈已，復告護國：菩薩有四種墮落之法。何等為四？一者不恭敬他，二者背恩諂曲，三者多求利養名聞，四者詐善揚德。是為四種墮落之法。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法，於諸菩薩而為難法。何等四法？一者、心不尊重，多行輕慢；二者、心無孝行，懈怠背逆；三者、心貪利養，少於知足；四者、心樂虛妄，邪求財利。如是四法為菩薩難法。

1. 102 “Rāṣṭrapāla, there are four pitfalls for bodhisattvas. What are these four? Rāṣṭrapāla, disrespect is a pitfall for bodhisattvas. Rāṣṭrapāla, being ungrateful and dishonest is a pitfall for bodhisattvas. Rāṣṭrapāla, attachment to gain and honor is a pitfall for bodhisattvas. Rāṣṭrapāla, obtaining gain and honor by means of hypocrisy and flattery is a pitfall for bodhisattvas. Rāṣṭrapāla, these four are the pitfalls for bodhisattvas.”

1)atha khalu bhagavāṃs tasyā velāyām imā gāthā abhāṣata -

nityam agaurava te hi bhavanti āryaguruṣv api mātṛ-pitṛṣu /

akṛtajña śaṭhāś ca bhavanti nityam asaṃyata-cāriṇa mūḍhāḥ // 82 //

310-18：爾時世尊重說偈言：彼於父母及師長，常懷憍慢不恭敬，違背恩養心諂曲，諸根散亂多愚癡。

321：復說頌曰：佛法本師及父母，全無信重多輕慢；不行孝敬心懈怠，常以愚癡行散亂；

1. 103 Then, the Bhagavān uttered the following verses: “They never have respect For the noble gurus or their parents. They are ungrateful and dishonest; Never curbing their behavior, they are deluded. {82}

2)adhyavasānaparāḥ sada lābhe te kuhaśāṭhyāprayogaratāś ca /

kaścid apīha samo mama nāsti vakṣyati śīlaguṇeṣu kathaṃ cit // 83 //

310-18：常念利養不休息，諂曲詐現精進相，自謂持戒及苦行，一切無有如己者。

321：一向貪心於利養；復行虛妄為邪利；自讚德業誣他人：我能持戒及修行。

1. 104 “Always being attached and clinging to gain, They enjoy cheating and dishonesty. Those who keep moral observances in any way they like Say, ‘There is no one like me!’ {83}

3)te ca parasparam eva ca dviṣṭā chidra-gaveṣaṇa-nitya-prayuktāḥ /

kṛṣi-karma-vaṇijya-ratāś ca śravaṇā (śramaṇā) hi sudūrata teṣām // 84 //

310-18：惡口麁言喜鬪諍，常求人過不休息。彼恒違離沙門行，營理田作及販賣。

321：互相鬪諍無慈愍，覆藏己過見他非，復行農業及經營，如是沙門無功德。

1. 105 “They are hostile toward each other; Always eager to find faults. They rejoice in farming and trading. They are very far away from having the qualities of an ascetic. {84}

4)evam asaṃyata paścimakāle bhikṣava śīlag-uṇeṣu sudūre /

te 'ntara hāpayiṣyanti madharmaṃ (maddharmaṃ ?) bhaṇḍanavigraha īrṣyavaśena // 85 //

310-18：未來世中諸比丘，棄捨功德及戒行，以懷嫉妬鬪諍故，覆滅損壞我正法。

321：末法之時人散亂，鬪諍、相殺、心嫉妬，沙門隱滅如來法，

1. 106 “Not restraining themselves in this manner in the future, They will be very far away from the qualities of a monk’s discipline. By exposing faults out of rancor and jealousy, They will cause the Dharma to decline. {85}

5)bodhipathād api nitya sudūre āryadhanād api te ca sudūre /

mokṣa-pathaṃ ca vihāya praṇītaṃ pañcasu te gatiṣu bhamiṣyanti // 86 //

310-18：彼去菩提甚懸遠，亦復遠離七聖財，違背解脫八正路，流轉五道生死中。

321：諸善苾芻皆遠離，菩提妙道永不逢，五趣輪迴無有窮。

1. 107 “They are always very far from the path to enlightenment. They are very far from the treasure of the noble ones. Having abandoned the excellent noble path, They will wander in the five realms of existence.” {86}

23.

catvāra ime rāṣṭrapāla bodhisattvānāṃ bodhiparipanthakārakā dharmāḥ / katame catvāraḥ ? aśraddadhānatā rāṣṭrapāla bodhisattvānāṃ bodhiparipanthakārako dharmaḥ / kausīdyaṃ rāṣṭrapāla bodhisattvānāṃ bodhiparipanthakārako dharmaḥ / māno rāṣṭrapāla bodhisattvānāṃ bodhi-paripanthakārako dharmaḥ / parapūjerṣyā-mātsarya-cittaṃ rāṣṭrapāla bodhisattvānāṃ bodhi-paripanthakārako dharmaḥ / ime rāṣṭrapāla bodhisattvānāṃ catvāro bodhiparipanthakārakā dharmāḥ //
170：佛告賴吒和羅：菩薩有四事法，墮邪壍。何等為四？一者、懈怠為墮壍法；二者、無淨信；三者、起想；四者、見得供養者，有嫉妬心；是為菩薩四事墮邪壍法。	310-18：爾時世尊說此偈已，復告護國：菩薩有四種障道之法。何等為四？一者懈怠，二者不信，三者我慢，四者瞋恚。是為四種障道之法。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法，於諸菩薩宜應遠離。何等四法？一者、懈怠，二者、不信，三者、嫉妬，四者、憎見他人。如是四法宜應遠離。

1. 108 “Rāṣṭrapāla, there are four things that obstruct the enlightenment of bodhisattvas. [F.235.b] What are these four? Rāṣṭrapāla, laziness is something that obstructs the enlightenment of bodhisattvas. Rāṣṭrapāla, lack of faith is something that obstructs the enlightenment of bodhisattvas. Rāṣṭrapāla, pride is something that obstructs the enlightenment of bodhisattvas. Rāṣṭrapāla, entertaining jealous and avaricious thoughts when others are honored is something that obstructs the enlightenment of bodhisattvas. Rāṣṭrapāla, these four are the things that obstruct the enlightenment of bodhisattvas.”

1)atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

aśraddhāḥ kusīdāḥ sada mūḍha-cittā abhimāninaste 'pi sadā ca krodhanā /

kṣamiṇaś ca dṛṣṭvā sada bhikṣu yuktaṃ dāsyanti daṇḍaṃ vrajato vihārāt // 87 //

310-18：爾時世尊重說偈言：

懈怠不信闇鈍心，常為我慢及瞋恚，見有忍辱諸比丘，驅逐儐出於塔寺。

321：復說頌曰：無信、懈怠心愚迷，心懷嫉妬常瞋恚，見有沙門持忍辱，却行驅擯出伽藍。

1. 109 Then, the Bhagavān uttered the following verses: “Lacking faith, being lazy, and always deluded, They are self-conceited and constantly enraged. When they see a monk who is always patient and exerts himself, They hit him with sticks as he leaves the monastery. {87}

2)parasya pūjārthamiherṣya jātā avasthānu cittasya ca teṣu nāsti /(Vaidya, RP 131)

avatāraprekṣī skhalitāṃ gaveṣī ko 'syāparādho 'stiha codayiṣye // 88 //

310-18：若得利養心歡喜，各言我是常住者，恒作方便求人短，何人有過我治罰。

321：於彼世間貴賤人，都無分別善惡事，一向只行於是非，如是過失從瞋得。

1. 110 “Feeling envy because others are honored, Their minds are not at rest. Being opportunity seekers and fault finders, They think, ‘I will accuse the one who has faults.’ {88}

3)dūre itaste mama śāsanasya guṇadveṣiṇaste hi apāyanimnāḥ /

tyaktvā jinasyāpi ca śāsanaṃ te yāsyantyapāyaṃ jvalitaṃ pracaṇḍam // 89 //

310-18：如是等人去法遠，憎嫉功德墜三塗，厭惡諸佛微妙法，是人當入猛火中。

321：遠離佛法諸功德，墮入惡趣大火坑，

1. 111 “They are far away from this teaching of mine; They hate good qualities and are on their way to lower realms. Having abandoned the teaching of the Victorious One, They go to the extremely horrific, blazing lower realms. {89}

4)śrutvā ca teṣāmiha pāpacaryām adharmayuktāṃ ca gatiṃ sudāruṇām /

yujyadhva nityaṃ sada bodhimārge mā tapsyathā durgatiṣūpapannāḥ // 90 //

310-18：彼人造惡不休息，必當具受苦中苦，是故汝等求菩提，無令後悔墮惡道。

321：如是所行惡趣行，不依教法獲斯苦，是故常行菩提道，無令淪沒惡趣生。

1. 112 “Having heard about their bad conduct And improper, exceedingly evil way of living here, 38Always practice uninterruptedly the path to enlightenment. Beware —you are sure to be reborn and suffer in the lower realms! {90}

5)bahukalpa-koṭībhi kadāci buddho utpadyate lokahito maharṣiḥ /

labdho 'dhunā sa pravaraḥ kṣaṇo 'dya tyaja pramādaṃ yadi mokṣa-kāmaḥ // 91 //

310-18：無量億劫佛乃出，為諸眾生作利益，汝等既得善趣身，應捨放逸求解脫。

321：利益有情大金仙，多劫俱胝方出世，今時暫得遇牟尼，速捨諸過求解脫。

1. 113 “A buddha, a great sage who benefits the world, Will appear only once in many millions of eons. Now that you have arrived at this excellent and unique moment, Renounce your carelessness if you desire liberation!” {91}

24.

catvāra ime rāṣṭrapāla pudgalā bodhisattvena na sevitavyāḥ / katame catvāraḥ ? pāpamitraṃ rāṣṭrapāla pudgalo bodhisattvena na sevitavyaḥ / upalambhadṛṣṭiko rāṣṭrapāla pudgalo bodhisattvena na sevitavyaḥ / saddharmapratikṣepakaḥ pudgalo rāṣṭrapāla bodhisattvena na sevitavyaḥ / āmiṣalolupaḥ pudgalo rāṣṭrapāla bodhisattvena na sevitavyaḥ / ime rāṣṭrapāla catvāraḥ pudgalā bodhisattvena na sevitavyāḥ //
170：佛告賴吒和羅：菩薩不當習四事法。何等為四？一者、菩薩不當與諸邪見人相習；二者、菩薩不當與誹謗正法之人相習行；三者、菩薩不當與惡知識相習；四者、菩薩不當與貪衣食人相習；是為四事法。	310-18：爾時世尊說此偈已，復告護國：菩薩須捨四種福伽羅，不得親近。何等為四？一者不得親近惡知識，二者不得親近執見之人，三者不得親近謗法之人，四者不得親近貪利養人。是謂四種之人不得親近。	321：爾時，世尊說此頌已，告尊者護國言：有四種法，於諸菩薩不應行。何等四法？一者、惡友補特伽羅不應行，二者、有見補特伽羅不應行，三者、捨一切善法補特伽羅不應行，四者、樂著財利補特伽羅不應行。如是四種補特伽羅不應行。

1. 114 “Rāṣṭrapāla, there are four persons that a bodhisattva should not attend to. Who are these four? Rāṣṭrapāla, a bodhisattva should not attend to a person who is a nefarious friend. Rāṣṭrapāla, a bodhisattva should not attend to a person who entertains an objectifying view. Rāṣṭrapāla, a bodhisattva [F.236.a] should not attend to a person who abandons the true Dharma. And Rāṣṭrapāla, a bodhisattva should not attend to a person who craves material things. Rāṣṭrapāla, these four are the persons that a bodhisattva should not attend to.”

1)atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

ye pāpamitrāṇi vivarjayanti kalpāṇamitrāṇi sadā bhajanti /

vardhanti te bodhipatheṣu nityaṃ yatha śuklapakṣe divi candramaṇḍalam // 92 //

310-18：爾時世尊重說偈言：能捨惡知識，親近善知識，菩提道增長，猶月漸圓滿。

321：復說頌曰：若人遠離諸惡友，常得善友來親近，如夜圓月現當空，除暗明顯菩提道。

1. 115 Then, the Bhagavān uttered the following verses: “Those who avoid nefarious friends And turn to virtuous friends Always progress on the path to enlightenment, Like the waxing moon in the sky. {92}

2)upalambhadṛṣṭyāṃ ca sadā niviṣṭā ātme niviṣṭās tatha jīvapoṣe /

viṣakumbhavatte sada varjayanti ye buddhajñānena bhavanti arthikāḥ // 93 //

310-18：遠離執見人，及捨我壽等，為求佛道故，棄之如毒器。

321：凡有所見常不斷，於己身命偏養育，如是毒氣能遠離，彼人成佛大智慧。

1. 116 “Those who seek the wisdom of a buddha Always avoid, like a pot of poison, Those who constantly cling to an objectifying view, And who cling to self, vitality, and sustenance. {93}

3)kṣipanti ye dharma narottamānāṃ śāntaṃ virāgam amṛtānukūlam /

tān varjayen mīḍhaghaṭāṃ yathaiva ya icchate budhyitum agra-bodhim // 94 //

310-18：誹謗於佛法，寂靜甘露味，若欲求菩提，應避如糞穢。

321：若捨最上微妙法，不樂寂靜甘露味，如是名為不淨器，遠離求證大菩提。

1. 117 “Those who desire to awaken to genuine enlightenment Avoid, like a pot of vomit, Those who reject the Dharma of the supreme ones among men, Which is peaceful, passionless, and ambrosia-like. 39 {94}

4)adhyoṣitā āmiṣa pātracīvare kulasaṃstave caiva sadābhiyuktāḥ /

kurvīta sārdhaṃ na hi teṣu saṃstavaṃ tān varjayedagnikhadhāṃ (khadāṃ) yathaiva // 95 //

310-18：遠離貪利養，亦捨惡行人，是等不應近，猶如避火坑。

321：貪求財利、衣鉢等，復與在家同營事，如是遠離此火坑，而能成就最上道。

1. 118 “They do not associate with those Who are attached to material things, bowls, and robes, And who always seek to mingle with householders. They avoid them like a pit of fire. {95}

5)yasyepsitaṃ dharṣayituṃ hi māraṃ pravartituṃ cakravaraṃ hy anuttaram /

sattvārtham evaṃ vipulaṃ ca kartuṃ varjyāś ca tenāpi ca pāpamitrāḥ // 96 //

310-18：若欲降眾魔，轉無上法輪，欲求第一利，速遠惡知識。

321：常樂降伏諸魔怨，恒轉法輪度群品，如是廣作大利益，常逢善友得菩提。

1. 119 “Those who wish to tame Māra, To turn the excellent, unsurpassed wheel, And to likewise accomplish the benefit of beings Should avoid nefarious friends. {96}

6)vivarjayitvā ca priyāpriyāṇi lābhaṃ yaśo bhaṇḍanamānamīrṣyām /

eṣeta nityaṃ sada buddhajñānaṃ ya icchate budhyitum agrabodhim // 97 //(Vaidya, RP 132)

310-18：捨愛及憎惡，利譽亦嫉妬，若求無上道，常修於佛智。

321：親踈毀讚常平等，利養、嫉妬亦復然，如是無上諸佛智，彼人不久悉成就。

1. 120 “Those who desire awakening to genuine enlightenment Abandon gain, pleasant and unpleasant, As well as fame, calumny, jealousy, and ego, And constantly seek the wisdom of a buddha.” {97}

25.

catvāra ime rāṣṭrapāla bodhisattvānāṃ duḥkhavipākā dharmāḥ / katame catvāraḥ ? jñānenābhimanyanatā rāṣṭrapāla bodhisattvānāṃ duḥkhavipāko dharmaḥ / īrṣyāmātsaryacittaṃ rāṣṭrapāla bodhisattvānāṃ duḥkhavipāko dharmāḥ / anadhimuktī rāṣṭrapāla bodhisattvānāṃ duḥkhavipāko dharmaḥ / apariśuddhajñānakṣāntisaṃbhogaparyeṣṭī rāṣṭrapāla bodhisattvānāṃ duḥkhavipāko dharmaḥ / ime rāṣṭrapāla bodhisattvānāṃ duḥkhavipākā dharmāḥ //
170：佛告賴吒和羅：菩薩有四事法，得苦痛之罪。何等為四？一者、以智慧自貢高，懷憎嫉意；二者、心不歡悅，無清淨行；三者、不能忍辱，但欲貪他人財物；四者、謂有我人著法；是為四事法，菩薩得苦痛之罪。	310-18：爾時世尊說此偈已，復告護國：菩薩有四種法受未來苦。何等為四？一者輕慢有智之人，二者常懷嫉妬之心，三者於一切法無有信心，四者於淨智法常疑無忍而求利養。是謂四法受未來苦。	321：爾時，世尊說此頌已，告尊者護國言：復有四種法，於諸菩薩為苦報法。何等四法？一者、輕慢教法，二者、執著我、人，三者、心無信解，四者、於不淨境具足印持。如是四法為菩薩苦報法。

1. 121 “Rāṣṭrapāla, there are four things that result in suffering for bodhisattvas. What are these four? Rāṣṭrapāla, conceit due to knowledge is something that results in suffering for bodhisattvas. Rāṣṭrapāla, a jealous and avaricious mind is something that results in suffering for bodhisattvas. Rāṣṭrapāla, lack of devotion is something that results in suffering for bodhisattvas. [F.236.b] Rāṣṭrapāla, seeking out enjoyments based on knowing and enduring impure things is something that results in suffering for bodhisattvas. Rāṣṭrapāla, these four are the things that result in suffering for bodhisattvas.”

1)atha khalu bhagavāṃstasyāṃ velāyāmimā gāthā abhāṣata -

dharmadharā bhuvi ye tu bhavanti pūjita sarva-jageṣu bhavanti /

avamanyati tāni ājñaḥ (?) tena sa vindati duḥkham anantam // 98 //

310-18：爾時世尊重說偈言：侍佛之人有智者，一切天人應供養，而反貢高懷憍慢，是故彼受無邊苦。

321：復說頌曰：若有受持微妙法，堪受世間諸供養，於彼輕慢無大智，當受無邊眾惡苦；

1. 122 Then, the Bhagavān uttered the following verses: “When the ignorant ones despise Those who uphold the Dharma on earth And are worshiped by all beings, They will encounter limitless suffering. {98}

2)viṣameṇa sa deśati bhogen chandaruciḥ sada jñāni aśuddhe /

mānonnata yaś ca hi nityaṃ namate guruāryajaneṣu // 99 //

310-18：於淨法中心無忍，所求利養皆非法，常懷憍慢而貢高，見有智者不恭敬。

321：於佛本師及父母，常懷人我不恭敬，如是大福心不求，當得不淨無知處；

1. 123 “These wicked ones —who are always filled with pride And do not bow down to the gurus, the noble beings — Look for riches And always desire impure knowledge. {99}

3)adhimukti na vidyati buddhe dharmagaṇe ca na tasyadhimuktiḥ /

śikṣa dhuteṣu na tasyadhimuktiḥ pāpamates trir apāyamukhasya // 100 //

310-18：於佛法中無信解，於賢聖眾亦復然，此人常遊三惡道，若在人中多愚癡。

321：三寶最上良福田，而無信解行歸敬，純以虛誑昧世間，如是當獲罪惡苦；

1. 124 “Those who have a negative mindset and are directed toward the three lower realms Have no devotion to the Buddha, Dharma, and Saṅgha. They are not devoted to training and practice. {100}

4)sa itaś cyuto hi manujeṣu karmavaśād abudho hi vimūḍhaḥ /

narakeṣv atha tiryag-gatiṣu preta-gatiṣu ca vandati duḥkham / 101 //

310-18：彼捨人間壽命已，在大地獄受劇苦，若此劫盡生餘方，畜生餓鬼亦復然。

321：女人即是惡趣門，流浪生死無窮盡，無智愚癡作彼業，永沈地獄及畜趣。

1. 125 “Having transmigrated from here, the human abode, These unskillful, foolish ones, through their actions, Undergo suffering in the realms of hell, animals, Or hungry ghosts. {101}

5)yasya matir bhuvi lokapradīpo duḥkhakṣayāntakaro naravīraḥ /

tena apāyapathaṃ pravihāya bodhi-pathaḥ satataṃ hi niṣevyaḥ // 102 //

310-18：若欲求作世間燈，能盡諸苦勝丈夫，常當遠離三塗業，修諸功德成菩提。

321：若人尊重向諸佛，能滅眾苦得無畏，復閉一切惡趣門，開引眾生得佛道。

1. 126 “The heroes of men, whose intelligence is a light for the world, 40 Who terminated suffering, Abandon the paths toward lower realms, And will always follow the path toward enlightenment.” {102} [B2]

26.

catvārīmāni rāṣṭrapāla bodhisattvānāṃ bandhanāni / katamāni catvāri ? parāvamanyanatā bodhisattvānāṃ bandhanam / laukikenopāyena bhāvanatāprayoga-nimitta-saṃjñā bodhisattvānāṃ bandhanam / anigṛhīta-cittasya jñāna-virahitasya pramāda-sevanatā rāṣṭrapāla bodhisattvasya bandhanam / pratibaddha-cittasya kula-saṃstavo rāṣṭrapāla bodhisattvasya bandhanam / imāni rāṣṭrapāla bodhisattvānāṃ catvāri bandhanāni //
170：佛告賴吒和羅：菩薩復有四事自縛。何等為四？一者、菩薩喜輕慢於人，是為自縛；二者、菩薩行世間巧，便起賈作治生想，是為自縛；三者、菩薩意不受法慧為放逸行，是為自縛；四者、菩薩縛意住種姓，是為自縛；是為四事。	310-18：爾時世尊說此偈已，復告護國：菩薩有四繫縛。何等為四？一者輕慢於他，是菩薩繫縛。二者於世俗定其心樂著不求究竟，是菩薩繫縛。三者不守自心智慧未成而行放逸，是菩薩繫縛。四者為求利養而入他家，是菩薩繫縛。護國！當知是謂菩薩四種繫縛。	321：爾時，世尊告尊者護國言：有四種法，於諸菩薩而為縛法。何等四法？一者、輕慢他人，二者、於世間事方便趣求，三者、散亂用心如行嶮難，四者、於其眷屬一心貪著。如是四法為菩薩縛。

1. 127 “Rāṣṭrapāla, four things are fetters for bodhisattvas. What are these four? Despising others is a fetter for bodhisattvas. Engaging in meditation by worldly methods and forming notions about characteristics are a fetter for bodhisattvas. Staying close to someone whose mind clings to everything, who lacks wisdom, and who is careless is a fetter for bodhisattvas. Associating with householders with mental attachments is a fetter for bodhisattvas. Rāṣṭrapāla, these four things are fetters for bodhisattvas.”

1)atha khalu bhagavaṃs tasyāṃ velāyām imā gāthā abhāṣata -

avamanyati nitya parasya bhāvayate sada laukikadhyānam /

badhyati tebhi sa dṛṣṭiśatebhiḥ paṅki gajo yatha durbalakāyaḥ // 103 //

310-18：爾時世尊重說偈言：恒常輕慢他，樂住世間善，貪著諸見纏，如象沒深泥。

321：復說頌曰：若行輕慢於他人、方便唯求世間事、散亂如行嶮道中，如象陷身深泥裏；

1. 128 Then, the Bhagavān uttered the following verses: [F.237.a] “Always despising others, They constantly cultivate worldly meditative absorption. They are fettered by all manner of false views, Like the body of starving elephant stuck in a swamp. {103}

2)kulasaṃstava-bandhana-yukto yas tu pramatta sadā graha-cittaḥ /

jñānavivarjita mūḍhamatiś ca badhyati ebhi ayukta-carībhiḥ // 104 //

310-18：樂入白衣家，常懷於放逸，暗鈍無智慧，此行名繫縛。

321：於自眷屬生愛著，常懷貪戀如迷醉，如是種種被纏縛，增長愚癡覆大智。

1. 129 “Those whose fetter it is to associate with householders, Who are always careless and cling to everything, Who have given up wisdom, and whose intelligence is obscured Are fettered by these improper ways of conduct. {104}

3)yo hy ata icchati duḥkhabhayebhyo jāti-jarā-maraṇādi-vimokṣam /

so avamanyana manyana tyaktvā yujyati bodhipathe satataṃ ca // 105 //

310-18：欲斷諸有苦，遠離老病死，當捨於憍慢，常行菩薩道。

321：若人怖苦厭生死，求出沈淪趣解脫，捨於輕慢世間等，是名菩薩所行道。

1. 130 “Those who seek liberation from these horrors of suffering — Birth, aging, death, and so on — After casting away their vindictiveness and arrogance, Always persevere on the path to enlightenment. {105}

4)duḥkham ananta sahitvam aśeṣaṃ sarva-sukhād anapekṣi bhavitvā /

tyaktva priyāpriya-jñātram aśeṣaṃ buddha bhavanti vikalmaṣa dhīrāḥ // 106 //

310-18：受於無邊苦，棄捨諸樂事，亦離於憎愛，成佛無染著。

321：滅盡無邊諸苦已、及彼煩惱諸眷屬，究竟安樂無所求，圓滿菩提寂靜道。

1. 131 “Having endured all this endless suffering, Being without attachment to any kind of happiness, And having abandoned all kinsmen, pleasant and unpleasant, These firm ones become buddhas, free from wrongdoing. {106}

27.六度

1)ṣaṭsu prayujyata bhūmiguṇeṣu balendriyajñāne /

sarvaguṇaiś ca sadā samupetā buddha bhavej jara-pañjara-muktaḥ // 107 //

310-18：汝等常應行六度，諸地諸智諸力等，一切功德若成就，常得解脫死羅網。

321：所行六種波羅蜜、三身、五智、十力等，一切功德悉具足，如是永離無邊苦。

1. 132 “They apply themselves to the six perfections, the spiritual levels, qualities, Powers, faculties, and wisdom. Having always been endowed with all qualities, They become buddhas, free from the web of aging. {107}

2)(Vaidya, RP 133)kalpa acintiya pūrva carantaḥ sattvahitāya caran varabodhau /

dānadame niyame 'pi ca nityaṃ susthita āsi tyajitva ca jñātīn // 108 //

310-18：我於往昔無量劫，為諸眾生求菩提，常行布施以調伏，捨離恩愛住正道。

321：過去修行無量劫，為眾生故求菩提，一切眾善悉皆修，遠離諸惡眷屬等。

1. 133 “In the past, for an inconceivable number of eons, I always practiced generosity, discipline, and observances, In order to achieve the highest enlightenment for the sake of living beings. Having abandoned my kinsmen, I lived happily. {108}

3)prāntavane sada nitya rato 'haṃ śoṣita āśrayu bodhi-nidānam /

na ca saṃsṛtu vīryaṃ kadācid eṣata jñāna mahāpuruṣāṇām // 109 //

310-18：恒不捨離阿蘭若，苦行羸瘦求菩提，熾然精進無懈怠，求於最勝丈夫智。

321：恒樂深山寂靜處，遠離聲色想真空，如是精進不間修，獲大丈夫圓滿慧。

1. 134 “I was always joyful in remote forests; I fully purified my intent for the sake of enlightenment. My diligence never waned, even occasionally, As I sought 41 the wisdom of great beings. {109}

4)bhavacārake jagati dṛṣṭvā pañcagati-bhramabhrāmita sattvān /

kṛtva kṛpāṃ vipulām iha pūrve ārjita bodhi balāj jagad-arthe // 110 //

310-18：見諸眾生在有獄，輪轉生死五道中，慈念一切起大悲，是故求於菩提道。

321：見彼世間眾生行，五趣輪迴無有窮，我於過去發慈心，

1. 135 “Once I beheld sentient beings, who are forced to wander In the five realms, this prison of existence, In that very moment I generated vast compassion And accomplished excellent 42 enlightenment for the sake of the world. 43 {110}

5)duhitṛsvasutāḥ priyabhāryāḥ tyakta purā dhanadhānya prabhūtāḥ /

jīvita iṣṭa mahī susamṛddhā eṣata bodhivarāṃ bahukalpān // 111 //

310-18：捨於愛子及妻妾，亦捨資財七寶等，壽命國土及大地，為求菩提佛智故。

321：捨自身命及妻子、國城、大地及珍寶，如是求佛無數劫。

1. 136 “I sought supreme enlightenment for many eons And gave up many things: my beloved sons, daughters, and wives, My precious life, and exceedingly abundant lands, Cities, riches, and crops. {111}

6)phalapuṣpajalāḍhya suramya āsi vane muni kṣāntirato 'ham /

chinna karau caraṇau kalirājñā naiva mano 'pi tadā mama duṣṭam // 112 //

321：我昔居山行忍辱，花菓池沼悉清淨，歌利王來截手足，心生慈忍無瞋恚。

310-18：我昔處於勝山林，時作仙人名忍辱，為王歌利截鼻耳，血變為乳無恚恨。

1. 137 “I, the Sage, delighted in patience In pleasant forests abundant with flowers, fruits, and water. Even when King Kali 44 cut off my hands and legs, My mind did not turn to anger. {112}

cf. 六度集經，吳康居國沙門康僧會譯，忍辱度無極章第三-（四四）羼提和梵志本生。

7)vanakandari śyāmaku nāma āsi munir bharato gurujīrṇo /

dṛḍhabāṇahatena nṛpeṇa naiva manaṃ paridūṣitam āsīt // 113 //

310-18：往昔亦曾作睒子，慈孝供養於二親，時被迦夷箭所中，爾時亦無瞋恚想。

321：昔住深山名闍摩，我為仙人婆囉多，時有天子射我身，亦無瞋恨生其惡，

1. 138 “Even when the king pierced me with a sturdy arrow, When I was the sage called Śyāmaka, living in woods and caves, Looking after my old guru, [F.237.b] My mind did not generate harmful thoughts. {113}

cf. 六度集經，吳康居國沙門康僧會譯，忍辱度無極章第三-（四三）睒道士本生。

8)śailataṭād anapekṣya śarīraṃ protsṛjataś ca subhāṣita-hetoḥ /

kāye na ca me na ca jīve bodhi-nimittam avekṣya babhūva // 114 //

310-18：不惜身命投高巖，為求諸佛善言故，爾時亦無身命想，為成菩提大事故。

321：不惜身命如頑石，志求菩提心不退。

1. 139 “For the sake of excellent teachings, I jumped off a cliff Without being concerned for my body. For the sake of the causes for supreme enlightenment, I disregarded body and life. {114}

9)vyāghrisutān api jīvitahetos tyajya tanuṃ paritarpita vyāghrī /

gagane 'bhyanadan surasaṃghāḥ sādhu mahāpuruṣa sthira-vīrya // 115 //

310-18：往昔慈愍於飢獸，身肉充濟於八虎，爾時空中諸天眾，讚言善哉大丈夫。

321：我昔曾為薩埵時，見彼餓虎欲食子，投崖捨命濟彼飢，天人稱讚大精進，

1. 140 “For the sake of the lives of a tigress and her cubs, I satiated the tigress by sacrificing my body. From the heavens, hosts of gods 45 proclaimed, ‘Excellent, great being with firm effort!’ {115}

cf. 六度集經，吳康居國沙門康僧會譯，布施度無極章-（四）菩薩本生。

10)atidānarataśca yadāsīt māṇava pūrvabhaveṣu caraṃśca /

śoṣitu ratnanidāna samudraḥ prāpya maṇiṃ sukhitāḥ kṛta sattvāḥ // 116 //

310-18：往昔樂行大布施，曾作淨行婆羅門，憐愍眾生貧苦故，入海求於如意珠。

還為海神所盜竊，我時勇猛抒大海，尋時得珠還閻浮，用濟貧苦諸群生。

321：常樂布施救眾生，不悋身命及財寶。我昔曾為摩曩縛，廣行布施盡寶海，

捨大摩尼令富他，如是求證菩提果。

1. 141 “When wandering through former existences, I was A young brahmin who took great delight in generosity; I dried up an ocean for the sake of jewels, And obtained the jewels, with which I delighted sentient beings. {116}

cf. 六度集經，吳康居國沙門康僧會譯，布施度無極章-(九)普施商主本生。

11)sutasoma mahīpatirāsīt viśrutakīrti caraṃś ca yadāham /

vadhyagataṃ kṛtakṛtyanayair me rājaśataṃ parimocitamāśu // 117 //

310-18：亦曾作王名蘇摩，乃至失命不妄語，諸王因我皆解脫，名聞廣流於十方。

321：往昔作大蘇摩王，名稱普聞我修行，爾時入縛為他人，於彼百王得解脫。

1. 142 “At the time when I was The widely renowned King Sutasoma, I quickly freed a hundred kings who were about to be killed, Through a truthful deed. {117}

cf. 六度集經，吳康居國沙門康僧會譯，戒度無極章-(四一)普明王經。

12)duḥkhita vīkṣya naraṃ ca daridraṃ tyakta mayā priyam eva śarīram /

prāpya dhanaṃ sa kṛtaś ca mayāḍhyaḥ sarvadadena nṛpeṇa satā me // 118 //

310-18：我昔曾見貧窮人，時我為王以身施，令彼巨富多財寶，是故號我一切施。

321：我昔曾為能捨王，一切所求皆充足，乃至身命及珍財，令他大富離貧苦。

1. 143 “Having seen a man who was poor and suffering, I gave away my dear body to him. 46 Thus, he gained wealth; he was made rich by me. At that time, I was King Sarvadada. {118}

cf. 六度集經，吳康居國沙門康僧會譯，布施度無極章-(一三)薩和檀王經。

13)śaraṇāgata vīkṣya kapotaṃ svaṃ piśitaṃ vinikṛtya śarīrāt /

dattamapi svatanurna bhayārtastyakta ihāpi nṛpeṇa satā me // 119 //

310-18：我昔曾為尸毘王，有鴿恐怖來投我，我以身肉代彼命，令彼得離於恐怖。

321：昔有飛鴿來投我，即割身肉濟彼命，如是持刀割肉時，無驚無怖心安隱。亦於過去捨王位，

1. 144 “When I was that king, Having seen a pigeon coming for refuge,I even cut flesh from my own body. I gave away my own body; I gave it fearlessly. 47 {119}

cf. 六度集經，吳康居國沙門康僧會譯，布施度無極章-(二)薩波達王本生。

14) kṛtsnamupārjitamāpya bhiṣagbhir bhaiṣajamapratimaṃ mama pūrvam /

jīvita tyajya parasya dadau taṃ kesarirāja babhūva yadāham // 120 //

310-18：我昔作王名師子，身遇重病醫授藥，時有病人乞此藥，我不愛命先施與。

321：盡世行彼波羅蜜，復自化身為妙藥，捨己身命濟群品。又昔曾為師子王。

1. 145 “Formerly, when I was King Kesarin, Even though all sorts of unequaled medicines were produced By the best physicians for me, Sacrificing my own life, I handed them over to others. {120}

15)(Vaidya, RP 134) caratā ca purā jagadarthe madri pativrata tyakta saputrā /

duhitāpy anapekṣyadasaṃgha āsi nṛpātmajo yada sudaṃṣṭraḥ // 121 //

310-18：我昔修行為眾生，曾作王子蘇達拏，時有人來乞妻子，我不愛惜盡施與。

321：常為世間行利樂，棄捨王位及眷屬，一心志求無上道。又昔曾為妙牙王，

1. 146 “When formerly practicing for the sake of the world, At the time when I was prince Sudaṃṣṭra, I abandoned my loyal wife Madri, As well as my son and daughter, being unattached and unconcerned. {121}

cf. 六度集經，吳康居國沙門康僧會譯，布施度無極章-(一四)須大拏經。

16)varṣasahasra mayā paripūrṇā marṣita duṣkarāś caturaśīti /

uttaptavīryu yada āsīt arthadhanaśriyo 'pi ca purā me // 122 //

310-18：曾作菩薩名嚴熾，為化才德國王故，經於八萬四千年，勤行精進始受化。

321：當時獲壽於千歲，八十四年修苦行，發大精進施珍財，

1. 147 “Formerly, when I was Uttaptavīrya, I endured eighty-four thousand years Of hardship, And I renounced wealth and glory in the past. {122}

17)jinadhātustūpapurato me jvalita āśrayaḥ paramabhaktyā /

pūjā kṛtā daśabalānām āsi nṛpātmaji vimalatejāḥ // 123 //

310-18：亦作王子名淨威，於佛塔前自然身，恭敬供養於十方，無上最勝兩足尊。

321：於佛塔前燃己身，志心恭敬作供養。又昔曾為無垢王，

1. 148 “When I was prince Vimalatejas, Setting fire to my body with supreme devotion Before a stūpa containing the relics of the Victorious One, I offered it to those who possess the ten strengths. {123}

cf. 六度集經，吳康居國沙門康僧會譯，布施度無極章-(二四)梵志本生。

18)raudrākṣa eva ca ruṣitvā yācitavān sa cāpi mama śīrṣam /

dattaṃ nikṛtya ca mayā tad rāja yadā ca candraprabha āsīt // 124 //

310-18：曾作國王名月光，時有梵志名可畏，從我求索於身首，我無愛惜以頭施。

321：時有惡眼婆羅門，來詣深宮乞我頭，即便捨頭而施與。又昔曾為月光王，

1. 149 “When I was King Candraprabha, Raudrākṣa became enraged; And as he demanded my head, [F.238.a] I cut it off and offered it to him. {124}

19)sarvatra grāmanagareṣu vīthimukheṣu bhaiṣajamudāram /

sattvārtha sthāpit mayā te puṇyasamo babhūva ca yadāham // 125 //

310-18：又作國王名福德，於諸聚落街巷中，積滿醫藥及飲食，擬施一切諸眾生。

321：普救眾生作善利，一切城隍聚落中，四衢道路施良藥。

1. 150 “When I was Puṇyasama, I supplied for the benefit of living beings Copious quantities of various kinds 48 of medicine At all the arched gates on streets leading into villages and cities. {125}

20)srīṇām sahasramabhirūpāḥ kāñcanamuktibhūṣitaśarīrāḥ /

tyaktāṃ pūrvabhaveṣu caratā me āsi yadā śubho nṛpati pūrve // 126 //

310-18：曾作大王名日淨，端正伎女有千人，七寶瓔珞莊嚴體，心不愛惜用布施。

321：千女端嚴妙色相，金寶、真珠廣莊嚴，捨彼千女自修行，如是所作福無等。又昔曾為輸婆王，

1. 151 “While practicing in former existences, 49 At the time when I was King Śubha, I turned away from thousands of beautiful women, Whose bodies were adorned with gold and pearls. {126}

21)puṣpair varair api ca gandhaiḥ kāñcanamuktikāpravara śrīmān /

tyaktaś ca me makuṭa pūrva āsi nṛpo yadā ratanacūḍaḥ // 127 //

310-18：又作國王名寶髻，七寶天冠莊嚴首，最妙花香而嚴飾，亦用布施一切人。

321：所戴寶冠世希有，香花、眾寶共莊嚴，捨施他人無所悋。又昔曾為寶髻王，

1. 152 “Formerly, when I was King Ratnacūḍa, I gave away my most glorious crown, Adorned with flowers, gold, and supreme incenses. {127}

22)mṛdutūlapicūpamasūkṣmau komalapadmapatrasukumārau /

tyaktau karau sacaraṇau me pūrva nṛpeṇa dhṛtimatā ca // 128 //

310-18：又作國王名知足，手脚柔軟如兜羅，色妙清淨如蓮花，亦以布施眾生等。

321：手足柔軟如兜羅，細滑微妙色如蓮，捨自手足利眾生。又昔曾為安意王，

1. 153 “Formerly, when I was King Dhṛtimān, I even gave away my hands and feet,Which were smooth and tender like soft cotton, And like slender lotus petals. {128}

23)vinigṛhya rākṣasiśatāni nirghṛṇadāruṇaprabalacaṇḍā /

kṛta mānuṣā badaradvīpe siṃhala sārthavāha yada āsīt // 129 //

310-18：又作商主名師子，有羅剎女欲害人，能以方便驅遣彼，安置商人於洲渚。

321：時有商主名星賀，領諸商客泛海中，忽然漂墮羅剎國。彼有百千夜叉女，

無慚大惡唯食人，商客不識夜叉女，

1. 154 “When I was the captain Siṃhala, I completely subjugated hundreds of merciless, Extremely frightful, and fierce demonesses, And thus appeased the people on Badara Island. {129}

24)kāmeṣu mṛrcchitamanā me bāli sa rākṣasī pramadasaṃjñā /

pañcaśatāni vaṇijānāṃ mokṣita te yadā bhave sunetraḥ // 130 //

310-18：又作商主名善眼，將眾五百採七寶，有諸羅剎像美女，亦令商人脫彼難。

321：見此端正生愛心，五百商旅將被食，我親救度俱脫難。又昔曾為妙眼王，

1. 155 “When I was Sunetra, I liberated five hundred childish and lustful traders Whose obscured minds Perceived demonesses as young ladies. {130}

25)catvāri koṭi pramadānām apsaratulyarūpiṇāṃ vihāya /

pravrajya nirgatu jinasya śāsane puṇyaraśmi yada āsīt // 131 //

310-18：曾作王子名福焰，妻妾妓女有數億，端正殊妙猶天女，捨之出家無愛戀。

321：四兆女人常圍繞，端正殊妙如天女，捨彼出家求佛道。又昔曾為福光王，

1. 156 “When I was Puṇyaraśmi, I abandoned forty million ladies, With figures like apsarases, And became a renunciate for the sake of the Victorious One’s teaching. {131}

26)mayi tyaktamaṅguli udārā sattvahitārtham eva caratā me /

jālārcitā vimalaśuddhā kāñcanavarṇa pārthiva yada āsīt // 132 //

310-18：又作商主名金色，時有如來號無垢，於彼佛前然十指，供養最勝兩足尊。

321：無垢清淨黃金色，手指纖長世所希，捨此手指利群品。又昔曾為法財王，

1. 157 “When I practiced for the benefit of sentient beings As King Kāñcanavarṇa, I gave away my great Webbed fingers. {132}

27)śubha nīlapadmasamavarṇā netra manoramā hṛdayakāntā /

tyaktā mayā ca jagadarthe utpalanetre pārthiva yadāsīt // 133 //

310-18：又作國王號花眼，一切瞻仰心無厭，如是妙眼用布施，憐愍一切眾生故。

321：紺目清淨如青蓮，於身所愛最難捨，人來求者亦與之。又昔曾為蓮目王，

1. 158 “When I was King Utpalanetra, I gave away my eyes, colored like beautiful blue lotuses, Charming and delightful, For the sake of the world. {133}

28)priyaviprayogahata dṛṣṭvā strī ca pranaṣṭarūpamativeṣā /

parimocitā karuṇayā me keśava vaidyarāja yada āsīt // 134 //

310-18：又作菩薩名多髮，見有婦人喪其夫，晝夜思念不能捨，纏綿裸形心發狂。

菩薩爾時生慈悲，化作死女言喪妻，漸漸教化彼狂婦，還令醒悟得本心。

321：愍見眾生在苦惱，時有女人懷憂病，我行悲愍令解脫。又昔曾為大醫王，

1. 159 “When I was Keśava, king among physicians, Seeing a woman whose beauty and intelligence had vanished, Afflicted by the separation from her husband, I liberated her out of compassion. {134}

29)vyādhyāturaṃ ca naramīkṣya svaṃ rudhiraṃ pradattamapi me 'bhūt /

nirvyādhitaḥ sa ca kṛto me prāgbhava sarvadarśi yadabhūvam // 135 //

310-18：又作菩薩名普瞻，見有一人病羸困，我於爾時生慈悲，以己血肉用施彼。

321：常救病苦諸眾生，或出身血、

1. 160 “When I was Sarvadarśin in a former existence, Seeing an ill man stricken by disease, I even gave my own blood, [F.238.b] And freed that man from sickness. {135}

30)(Vaidya, RP 135)hitvā svamasthi ca śarīrād vyādhikṛśasya majja mayā dattam /

na ca sattva tyakta maya jātu āsi nṛpo yadā kusuma nāma // 136 //

310-18：又作國王名花敷，見有一人病困篤，我於彼人起慈心，破於骨髓療彼病。

321：及髓、腦，救療疾病令除愈，如是勇猛精進心，未曾暫捨於情物。

1. 161 “When I was the king called Kusuma, I removed a bone from my body And gave the marrow to someone emaciated by disease. I never forsake sentient beings. {136}

31)sarvasvakośamapi tyaktva jīvita tyakta me priya manāpam /

naru mokṣito vyasanaprāpta āsi nṛpo 'rthasiddhi yada pūrvam // 137 //

310-18：又作國王名成利，見有一人甚貧窮，施以一切諸財寶，及捨愛命心無戀。

321：又昔曾為成利王，以自所愛如蓮目，施諸眾生療彼疾，一心為求無上道。

1. 162 “When I was King Arthasiddhi, I gave away my whole treasury,And abandoned my agreeable and pleasant life. I liberated an impoverished man. {137}

32)cakrāṅkitaṃ kamalatulyaṃ paṇiyugaṃ pradamattam anapekṣam /

nṛpa āśuketu yada āsīd bodhimabhīpsamāna jagadarthe // 138 //

310-18：又作國王名信幢，兩手柔軟具輪相，時有人來乞我手，為求菩提用施彼。

1. 163 “When I was King Āśuketu, Longing for enlightenment for the benefit of the world, I gave away both lotus-like hands, Marked with wheels, without being concerned. {138}

33)nṛpa sarvadarśi yada āsīt kāruṇiko janārthahitakāmaḥ /

tyaktā mayā caturo 'pi ca dvīpāḥ sphītanarairvranarīśataiśca // 139 //

310-18：又作國王名普現，有四天下多財寶，豐樂安隱男女盛，為求菩提用布施。

321：又昔為王名普現，慈愍有情行救度，爾時捨彼四大洲、國土、人民及眾寶、

1. 164 “When I was King Sarvadarśin, I was compassionate and wished to benefit sentient beings. I relinquished even the four continents, Which were crowded with men and women. {139}

34)mṛdu komalaṃ vikalagauraṃ ūru tacchittva hṝṣṭamuditāyā /

dattaṃ svamāṃsa rudhiraṃ me jñānavatī yadāsi nṛpaputrī // 140 //

310-18：又作王女名智意，其身白淨甚柔軟，慈悲歡喜割股肉，及以血施心無悔。

321：乃至割身血肉等，施與眾生心歡喜。又為王女稱大智，身嚴金色體柔軟，

1. 165 “When I was princess Jñānavatī, I cut off my soft, tender, stainless-white thigh With a delighted and joyful mind. I gave my own flesh and blood. {140}

35)kanakābhapīnasukumāraṃ tyakta stanadvayaṃ hṝdayakāntam /

strī prekṣya me kṣudhatṛṣārtaṃ sā rūpya (pa ?) vatīti vanitā yadābhūt // 141 //

310-18：又作女人名銀色，金色城中有婦女，新產飢渴欲食子，我割兩乳用施之。

321：時有一女名色相，此是商人所生女，飢羸困苦無飲食，我捨雙乳濟彼命。

1. 166 “When I was lady Rūpyāvatī, Having seen a woman tormented by hunger and thirst, I gave away both my lovely, Golden breasts, well rounded 50 and very youthful. {141}

36)varabhūṣaṇānapi suramyān ratnamanekavastrarathayānān /

saṃtyakta dustyajamanekaṃ viśrutaśrīnṛpeṇa ca mayābhūt // 142 //

310-18：又作國王名聞德，多饒最勝諸瓔珞，金銀七寶諸車乘，世間難捨皆能施。

321：又昔為王號多聞，所有珍寶、妙衣服、象、馬、車乘、財帛等，如是布施無有數。

1. 167 “When I was King Viśrutaśrī, I abandoned many things that are difficult to abandon: Exceedingly delightful ornaments, Copious jewels, clothes, and chariots. {142}

37)rājñaḥ suto tu vikṛtajñaḥ tārita sāgarādyada kṛtajñaḥ /

ratnārtha netra mama tena uddhṛta naiva me ruṣita cittam // 143 //

310-18：又作王子名知恩，有人墮海名無恩，無恩為寶壞我眼，我於爾時心不恨。

321：復見商人漂海浪，我於海內救得彼，背恩復乞我眼睛，我亦施之無瞋恚。

1. 168 “When I was prince Kṛtajña, I rescued an ungrateful man from the ocean. He took my eyes to steal my jewels; Yet I was not angry. {143}

38)mā bhūtpipīlikavadho me tyakta varāśrayo 'pi canapekṣya /

na ca citta kampita tadā me tyakta pūrvabhaveṣu godha yada āsīt // 144 //

310-18：又念過去作戰夫，在大陣中心無殺，寧自喪身不害人，乃至蟻子無殺想。

321：棄捨大地諸眷屬，觀彼不著如蟻子，如是往昔濟群生，心無退動生疲苦。

1. 169 “When, in a former existence, I was a lizard who desires ants, Being apprehensive about killing ants, I was not concerned about my excellent body and sacrificed it. At that time my mind was unwavering. {144}

39)upasthānagauravarato 'haṃ vṛddhacarīṣu nitya rata āsīt /

na ca mānavānapi ca stabdha āsi kapiṃjalo vicaramāṇaḥ // 145 //

310-18：又念過去曾作雉，恭敬供養於尊者，同類老小皆給恤，爾時亦無傲慢心。

321：復覩孤老貧窮人，給足所須而承事，恒行敬愛無慢心，亦無慚赧、無人我。

1. 170 “When I was leading a life as a partridge, I always rejoiced in serving elderly people, And I greatly rejoiced in offering service and showing respect. I harbored no pride or arrogance. {145}

40)śaraṇāgatasya ca mayārthe tyakta samucchrayaḥ kṛpa janitvā /

na ca tyakta vānaragatena vyādhanaraḥ śarābhinihatena // 146 //

310-18：又念過去作猨猴，在山逢值於獵師，諸獼猴眾皆歸我，我懷慈心救彼命。

321：又昔曾作猿猴身，與彼同類共遊行，時遇獵師縛彼身，我即替他令脫命。

1. 171 “For the sake of someone who had come for refuge, Cultivating compassion, I sacrificed my body. Even though, as a monkey, a hunter had pierced me with arrows, I did not abandon that man. {146} [F.239.a]

41)gajavaśagatena śoṣito me tanurapi vṛddhaguruṃ jagatsmaritvā /

suruciramaśanaṃ mayā na bhuktaṃ mokṣita ātma gajā yadā tadāsīt // 147 //

310-18：又念過去作象王，時被國王所執縛，我念父母盲無目，分捨身命飢不飡。

321：如是以我奉國王，王令後宮縻繫我，思念父母年孤老，

所有飲饌無心食，如是忍苦懷慈孝，是故得脫王宮難。

1. 172 “When I was under the king’s power, I was mindful of my elderly elephant mother. As my body withered, I lost my appetite, even for delicious food. At that time I, the elephant, became liberated. {147}

42)ṛkṣapatirabhūva śailadurge himahata sapta dināni rakṣito me /

puruṣa vadhaku tena me prayukto na ca pratighāta kṛtaśca me tadāsmin // 148 //

310-18：又念過去受羆身，有人失道我救養，彼將獵師反害我，我於爾時亦無恨。

321：又昔曾作大熊身，常處深山行慈忍，忽逢樵士遭大雨，引彼山巖令迴避。

過是七日至天晴，告彼樵人：莫說我。爾時樵士安隱歸，招引獵師來殺害，

如是背恩殺我身，亦無瞋恨生慈忍。

1. 173 “On snowy mountains, difficult to cross, I was king of the bears. Even though the man whom I protected for seven days Surrendered me to a hunter, At that time, I did not feel rage. {148}

43)āsi gajo himakundanikāśo bodhivarāśrita buddhaguṇārthī /

sa viṣeṇa śareṇa ca viddho daṃṣṭravarāṃstyajamāna na dviṣṭaḥ // 149 //

310-18：又念過去作象王，時被獵者箭所著，我求菩提功德故，以牙奉施於彼人。

321：又昔曾為白象王，求佛菩提行十善，時有獵師射我身，我即捨牙心歡喜。

1. 174 “I was an elephant, as white as snow or jasmine, Intent on supreme 51 enlightenment and seeking the qualities of a buddha. Even though I was pierced by a poisonous arrow, I was not enraged upon surrendering my excellent tusks. {149}

44)(Vaidya, RP 136)vanagocari khaṇḍakadvīpe tittiripotaka maitravihārī /

sahadarśanena śamito 'gniṃ devagaṇā kusumāni kṣipanti // 150 //

310-18：又念過去作雉身，在於曠野缺林裏，彼林為火所焚燎，時我救林天雨花。

321：昔有惡人帝哩子，以火焚燒大山野，我見此火運慈心，天雨香花火自滅。

1. 175 “When I was immersed in loving kindness As a young partridge roaming the woods on Khaṇḍaka Island, A wildfire died out by my merely gazing at it, And the host of gods scattered flowers. {150}

45)gaṅgataraṅgajalairhiyamāṇaḥ tārita me yada āsi mṛgatve /

vadhakā mama tenapanītā naiva mano mama tatra praduṣṭam // 151 //

310-18：我昔曾作九色鹿，飲水食草恒河邊，其水深廣漂流急，有人墮河我救之。

其人貪財受王募，多將兵眾來害我，我求菩提行慈悲，於彼人所亦無恨。

321：又昔曾為大鹿王，金寶莊嚴體殊妙，入彼河中救溺人，令得安隱全身命。

告言：勿說我居山，恐彼惡人來獵我。時彼溺人背其恩，指告國王令採捕，

指已兩手俱墮地，我時無有少瞋恚。

1. 176 “When I was a deer, I saved someone Who was carried away by the waves of the Ganges. That person led a hunter close to me, Yet I did not become angry at him. {151}

46)tārita pañcaśataṃ vaṇijānāṃ sāgaramadhyagatāśca anāthāḥ /

taiśca hataḥ kṣudhitaiśca tadāhaṃ kacchapayonigato 'pi ca maitraḥ // 152 //

310-18：又念過去曾作龜，濟度商人令過海，五百商人食我肉，我時亦無瞋恨想。

321：昔有五百商人眾，為求珍寶泛海中，商主所有資糧竭，商眾飢羸無飲食。

是時我作大龜王，捨身濟彼商人命，以我慈心利他故，俱得安然到海岸。

1. 177 “When I took rebirth as a turtle and rescued five hundred helpless merchants Who were lost in the middle of the sea, I practiced loving kindness, Even though they killed me, driven by hunger. {152}

47)bodhicariṃ caramāṇahu pūrvaṃ matsya babhūva yadā jalacarī /

tyakta mayāśraya sattvahitāya bhakṣita prāṇisahasraśatebhiḥ // 153 //

310-18：我念過去行菩提，曾作魚身遊水裏，憐愍一切捨身命，百千眾生來食我。

1. 178 “Formerly, when I was a fish swimming through the water, While training in the conduct of enlightenment, I sacrificed my body, which was devoured by one hundred thousand animals, In order to benefit sentient beings. {153}

48)vyādhiśatābhihataṃ jagadīkṣya samucchraya kṛtvā /

sattva kṛtāḥ sukhitā nirujāśca prāṇaku saumya tadā ca yadāsīt // 154 //

310-18：我見百千眾生病，化身為藥猶如山，欲令眾生除病苦，變作蟲身名為月。

321：我昔變身為藥蟲，此蟲名曰俱蘇摩，一切疾病食我身，俱獲安隱無諸患。

1. 179 “When I was Prāṇakusaumya, Seeing the world tormented by a hundred types of illness, I transformed my body into medicine And established sentient beings in happiness, healing their diseases. {154}

49)siṃha babhūva yadā mṛgarājā sthāmabalānvita kāruṇikaśca /

viddha śareṇa na dūṣita cittaṃ maitri tadā vadhake 'pi tadā me // 155 //

310-18：又念曾作師子王，巨身大力仍有慈，時被毒箭所中射，於彼人所起慈愍。

321：我昔復為師子王，大力無畏行慈愍，有大獵師射我身，亦無瞋恨、無忿怒。

1. 180 “When I was a lion, king of wild animals, with strength and compassion, Even though I was pierced by an arrow, I did not become angry. At that time, I generated loving kindness toward my murderer. {155}

50)śaṅkhatuṣāranibho hayarājā āsi purā ca samudrataṭe 'ham /

rākṣasimadhyagatā vaṇijo me tārita kṛtva kṛpāṃ karuṇāṃ ca // 156 //

310-18：又念過去作馬王，身色白淨猶珂雪，常在大海高山頂，度諸商人羅剎難。

321：我昔亦作白馬王，常行菩薩慈悲行，救彼商人羅剎難，擔負眾人出海中。

1. 181 “Formerly, when I was the king of horses, white like conches and frost, Living at seaports, I rescued merchants trapped by demonesses By generating love and compassion. {156}

51)bodhicariṃ caramāṇa janārthe āsi kuṇāla ahaṃ yada pakṣī /

varjita kāmaguṇā bahudoṣā no ca vaśaṃ pramadāna gato 'ham // 157 //

310-18：又念過去求菩提，曾作國王名居邪，見於五欲多諸患，不隨婬女諂誑言。

321：昔作飛鳥軍拏羅，遠離色欲無散亂，令彼同類眾飛禽，亦復而行清淨行。

1. 182 “When practicing the conduct of enlightenment for the sake of living beings, At the time I was a kuṇāla bird. Having relinquished sensual pleasures and numerous wrongdoings, [F.239.b] I did not fall under the power of females. {157}

52)āsi śaśo vanagulmanivāsī śāsatī taṃ sukṛte śaśavargam /

munirāśramavāsi kṣudhārtastasya kṛtena mayāśrayu tyaktaḥ // 158 //

310-18：又念過去曾作兔，常化諸兔以善事，時與仙人同居處，捨身投火救仙飢。

321：又昔因中作兔王，與諸群兔宣法行，見一仙人飢無食，即捨自身濟彼命。

1. 183 “When I was a hare, living in a thicket in the woodlands, I taught good conduct to the assembled hares. For the sake of a sage who was living in his hermitage, oppressed by hunger, I even gave away my body. {158}

53)āsi śuko drumapuṣpaphalāḍhyo śuṣkadrumo na ca me sa hi tyaktaḥ /

dṛṣṭa kṛtajña tadā mama śakrastaṃ kṛtavāṃstaru patraphalāḍhyam // 159 //

310-18：又念過去作鸚鵡，常處多饒花果林，報枯樹恩不捨離，釋變枯樹生花果。

321：又昔曾作鸚鵡身，常居花菓樹林中，時有惡人毀此林，以我力故復繁盛。

1. 184 “When I was a parrot in a tree full of flowers and fruits, Even though the tree dried up, I did not abandon it. When Śakra saw my gratitude at that time, He made that tree bountiful again. {159}

54)vānarasaṃghamupadruta dṝṣṭvā nāganṛpeṇa vivarjītadeśam /

rājabhayāttu vimokṣita te me vānararāja ahaṃ yada āsīt // 160 //

310-18：又念曾作獼猴王，見諸獼猴被龍害，遂教獼猴竹筒飲，獼猴悉免諸龍難。

321：又昔復作獼猴王，與眾獼猴而遊行，時有國王來採捕，我救彼難現王前。

1. 185 “When I was the king of the monkeys, The king of the nāgas conquered the country, And having seen a group of monkeys being harmed, I liberated them from their fear of the nāga king. {160}

55)śuka bhūta purā guruhetoḥ śāli haraṃśca nareṇa gṛhītaḥ /

kiṃ nu śukā harase mama śāli nāśayate 'pi ca pakṣi maśasyam ( matsasyam) // 161 //

310-18：又復重念作鸚鵡，取人稻穀養二親，稻主執我生瞋恚：云何盜我熟苗稼？

321：又昔復為鸚鵡身，父母俱老無力飛，我於田中銜稻穀，養育二親行孝敬。

於是田主懷瞋怒，捉彼鸚鵡而訶責：云何偷於我稻穀？此時須見汝捨命。

1. 186 “Formerly, when I was a parrot, I was seized by a man when I grabbed rice for my parents. He then asked, ‘Parrot, why do you take my rice? Don’t you understand that this destroys these ripe crops?’ {161}

56)śuka so 'bravīdbhadra śṛṇuṣva caurya harāmi na te ahu śālim /

jīrṇagurudvayapoṣaṇahetoḥ śāli harāmi kṛpārtha tu teṣām // 162 //

57)(Vaidya, RP 137)bīja prakīrṇa yadā prathamaṃ te bhāga dadāmi sarvajanasya /

tacca giraṃ vadato mama śrutvā tenāpi caurya bhavenna kadācit // 163 //

310-18：我即報言：汝種時，云施一切眾生等。我今取以養父母，是故不名為偷盜。

321：鸚鵡告彼田主言：汝所種田濟一切，我持少分供二親。汝何言我為偷盜？

1. 187 “The parrot said, ‘Good man! Please listen! I did not take your rice out of thievery, But to feed my aged parents. I took the rice for them, out of compassion. {162}

1. 188 “ ‘In the beginning, when you were sowing the seeds, I heard you saying,“I will give a portion of the rice to all living beings.” Therefore, I am not stealing.’ {163}

58)sādhu śukā hara śāli yatheṣṭaṃ durlabha mānuṣa yasyimu bhaktiḥ /

mānuṣa tvaṃ maya tīryagatehā sādhu damaḥ śama saṃyama tubhyam // 164 //

310-18：稻主即時生歡喜：我是禽獸汝為人。善哉鸚鵡有智慧，能懷孝養供父母，

我從今去以稻施，任汝供養於二親。

321：爾時田主聞是語，倍與稻穀生歡喜：我作禽類汝為人，如是孝養未曾有。

1. 189 “ ‘Very well, parrot! Take the rice as you please! 52 Such devotion is rare even among humans. It seems you are the human; I am the animal here. How great that you are so disciplined, peaceful, 53 and well restrained.’ {164}

59)ityevamāni caritāni pūrva caranta duṣkara kṛtāni /

na ca me manasi tatra bhavi kheda eṣata uttamāṃ viraja bodhim // 165 //

310-18：如是過去無量事，無有苦行而不作，未曾有懷疲倦意，以求無上清淨道。

321：往昔所行菩薩行，經歷無數微塵劫，求趣佛果大菩提，未有少時生疲倦。

1. 190 “Searching for immaculate, excellent enlightenment, When I trained in the past, in a hundred ways difficult to navigate Such as these, My mind was not discouraged. {165}

60)ādhyātmikaṃ hyatha ca bāhyaṃ nāsti hi vastu yanmayā na dattam /

śīle ca kṣānti tatha vīrya dhyāna upāya prajña carito 'ham // 166 //

61)māṃsaṃ tvacaṃ tathapi ca majja śoṇitameva datta svaśarīrāt /

prānte guhāsu ca yadā me śoṣita āśrayo 'pi caratā me // 167 //

310-18：若內若外所有物，無有一種而不起，持戒忍辱精進禪，無量方便及智慧。

皮肉骨髓及以血，以施一切諸眾生，往昔住於山林中，勇猛精進身枯竭，

為求佛說大小乘，教示眾生令入道。

321：如是捨施內外財、國城、妻子及珠珍、頭、目、髓、腦及身命，持戒、忍辱、精進、

禪、智慧方便願力等，如是諸度廣修習，未曾暫廢菩薩行，一切眾善悉無遺。

1. 191 “Neither within 54 nor without Is there anything that I have not sacrificed. Thus I practiced discipline, patience, effort, Meditative absorption, skillful means, and insight. {166}

1. 192 “Flesh and skin, as well as marrow and blood — All this I offered from my own body. When I was roaming remote places and caves, I allowed my body to dry up. {167}

62)dhutayāna deśita jinebhiḥ yatra prayujyato jina bhavanti /

tatra dhute satataṃ ca prayukto āsi caranta pure ahu nityam // 168 //

310-18：常樂在於頭陀所，曾所修行無棄捨，如是一切難苦行，我於往昔無不行。

321：如佛所說頭陀行，彼行亦為趣佛因，如是一一盡修習，精進而行無缺犯。

1. 193 “The victorious ones taught the path of renunciation, Which they adhered to themselves. 55 I always exerted myself on this path of renunciation. In former lives, I always took this path. {168}

63)etādṛśā vrata udārā ye ca niṣevitā caratā me /

śrutvā ca teṣamimāś caryam ekapade na bhaviṣyati chandaḥ // 169 //

310-18：我說未來眾生等，聞我此等生輕笑，不信受行一句偈，

321：於後末世諸眾生，雖作苾芻無僧行，

1. 194 “Such was the vast extent of firm observance [F.240.a] I adhered to at the time when I was practicing. Having heard about this and about my conduct, Some monks do not want to hear even a single word of Dharma. {169}

64)hāsyu bhaviṣyati ima śruṇitvā śāsanametadeva ca taḍānīm /

āhāramaithunaparāste middhasadābhibhūta śatakāṅkṣāḥ // 170 //

310-18：反更毀謗如是法。斯由貪著衣食等，心常覺觀多睡眠，

321：常生我慢、懈怠心，貪著聲色及財利，

1. 195 “Upon hearing it, They mock this teaching. Defeated by food and sex, 56 They are constantly overpowered by torpor, and are deceitful like crows. {170}

65)dharmadviṣaḥ sada anāryāḥ śāsanadūṣakā guṇavihīnāḥ /

śrutvā ca dharmam ima śāntaṃ naiṣa jinokta ity abhivadanti // 171 //

310-18：諂曲毀法無慚愧，破壞正教無功德，聞此微妙寂靜法，各共相諍非佛語：

321：聞此大行勝妙因，返生誹謗不信受，輕笑言教告諸人：此之所說非佛教。

1. 196 “Never noble, they are hostile toward the Dharma. They disparage the teachings and are devoid of qualities. When they hear the peaceful Dharma, They say, ‘This was not spoken by the Victorious One.’ {171}

66)ācāryo me śrutasamudro āsi bahuśrutaḥ kathikaśreṣṭhaḥ /

tenāpi caiṣa pratiṣiddho buddhavaco hi naiṣa tu kathaṃcit // 172 //

310-18：我師多聞猶如海，能講能說最第一，彼亦不行如此法，決定非是佛所說。

321：我聞過去有一人，多聞學識立名海，聞佛所說不信受，以此法言問本師。

1. 197 “My teacher was an ocean of knowledge. He was very learned and the best proponent. He refuted their claim That this is by no means the word of the Buddha. {172}

67)parato 'pyabhūdapi ca vṛddhaḥ tasya guruḥ sa śāmitaguṇaughaḥ /

tenāpi naiṣa hi gṛhīto mātra prayujyatha vitathametat // 173 //

310-18：次前亦有耆老等，從昔已來諸名德，亦未受行如是法，汝等勿求虛妄事。

321：彼師耆年亦多聞，於此佛言亦不信，展轉如是告他人：

1. 198 “Moreover, he had an old guru Of unfathomable qualities. 57 That person also exclaimed, ‘Don’t adopt this! Do not engage with it! This is wrong!’ {173}

68)yatrātma nāsti na ca jīvo deśita pudgalo 'pi na kathaṃcit /

vyarthaḥ śramo 'tra ghaṭate yaḥ śīlaprayoga saṃvarakriyā ca // 174 //

310-18：於中無我無壽命，亦不說有富伽羅，唐自疲勞無福祐，徒修精勤苦行等。

321：無我、無人、無眾生，此法非為真實教。虛受勤勞求出離，設爾持戒學威儀，

1. 199 “Some say, 58 ‘Where it is taught that a self does not exist, That there is no life force, and no person of any kind at all, There, the stress of striving to practice moral discipline And to observe one’s vows becomes pointless. {174}

69)yady asti caiva mahāyānaṃ nātra hi ātma sattva manujo vā /

vyarthaḥ śramo 'tra hi kṛto me yatra na cātmasattvaupalabdhiḥ // 175 //

310-18：既言有法名大乘，云何復言空無我？以無眾生無作者，是故於中不須求。

321：如是修習何所為？既無眾生、無我、人，父母、宗親亦不有，

1. 200 “ ‘If there were a Mahāyāna In which no self, no sentient beings, and no humans existed, It would be useless to exert myself in it, Since it would accept neither a self nor sentient being.’ {175}

70)kavitāni haiva svamatāni pāpamataiḥ kutīrthikamataiśca /

bhāṣeta no jina kadācit vācamimāṃ hi bhikṣuparibhāṣām // 176 //

310-18：此等文句假設作，亦如外道邪意說，如來不說如是事。呵罵毀辱諸比丘。

321：此是邪見外道言，非是真實解脫法。

1. 201 “These self-fabrications, 59 concocted in their own minds By those similar to evil-minded people and wicked heretics– These words would never be taught by the Victorious One In the midst of the assembly of monks.” {176}

71)hrīrapatrāpaśīlacaritāśca dhvāṅkṣa pragambha uddhatapracaṇḍāḥ /

bhavitā hi bhikṣava mameha śāsani īrṣyamānamadadagdhāḥ // 177 //

310-18：此等不善無羞恥，姧偽欺誑無不作，來世於我教法中，而作形相諸比丘。內懷嫉妬慢覆心，

321：復次末世諸苾芻，而造諸過無慚愧，我慢、貢高心散亂，憎嫉、貪愛如火燒。

1. 202 “There are monks Who are devoid of embarrassment, shame, and modesty, 60 Very impudent like crows, agitated and enraged, And consumed by jealousy, pride, and vanity regarding my teaching. {177}

72)vidhyanta hasta tathā pādāṃścīvarakarṇakā nidhunantaḥ /

kāṣāyakaṇṭha vicarantā grāmakuleṣu madyamadamattāḥ // 178 //

310-18：手足擾動失威儀，袈裟恒常垂兩角，身被法服常在村，遊於俗間恒酒醉，

321：三衣不整垂手行，拖拽袈裟入聚落，縱情放逸而飲酒，種種而行麁惡行。

1. 203 “Waving their hands and feet, They adjust their robes, Draping them like a shawl; 61 and drunk on beer and haughtiness, They wander through the town and households. {178}

73)(Vaidya, RP 138)buddhasya te dhvaja gṛhītvā sevakarā gṛhasthajanatāyām /

lekhaṃ vahanti satataṃ te śāsanadaṃ vihāya guṇarāśim / 179 //

310-18：身著法衣親俗人，棄捨正教功德聚，樂為俗人通信使，

321：身被法服為佛使，不依戒律近王侯，馳騁書信往四方，恃官勢力求財利，

退失如來功德林，墮彼三塗諸惡趣。

1. 204 “Having taken up the victory banner of the Buddha, 62 They perform services for members of households. Having abandoned this teaching —an accumulation of good qualities — They always carry letters with them. 63 {179}

74)gogardabhāśvapaśudānātsaṃbhavate hi dāsya pi teṣām /

kṛṣikarmavāṇijyaprayogā yuktamanāśca te 'niśamāryāḥ // 180 //

310-18：畜養牛馬諸畜等，奴婢作人不淨物，種蒔田園恒亂心，心樂諸惡無善行，

321：或有經營於市肆、或有耕種住村坊，

1. 205 “They keep cows, horses, donkeys, and cattle, [F.240.b] And have male and female servants. Their minds are occupied with agriculture and trade, And they will never be noble. {180}

75)naiṣāmanāryamapi vācyaṃ naiva ca kiṃcidasti yadakāryam /

staupika sāṃghikaṃ hyapi ca vittaṃ paugdalikaṃ ca yacca samameṣām // 181 //

310-18：亦不親近善知識，口恒不擇於語言。身中惡行無不作，貪取佛塔眾僧物，何況己物而肯施？

321：佛言：此類非沙門，清淨苾芻勿同事。常住供養財物等，如己所有非法用，

1. 206 “For them, not a single ignoble word goes unsaid,And there is no action that they are ashamed of. For them, the properties of the stūpa trust and of the Saṅgha Are the same as their personal property. {181}

76)bhikṣuṇa vīkṣya ca guṇāḍhyaṃ teṣvapi cāpyavarṇa kathayanti /

duḥśīla vañcaka praviśya kuhāste strī ca vināśayanti hi sughorāḥ // 182 //

310-18：見他持戒諸比丘，謗毀言非真梵行；不護禁戒無威德，樂處俗家侵他妻。

321：見有具德諸苾芻，而起慢心行誹謗，罔昧賢善破律儀，密於俗舍染邪行，

1. 207 “Seeing monks rich in qualities, They do not praise them. Having become involved in roguery and lapses in discipline, They nonetheless declare ‘women are terrifying and unbearable.’ 64 {182}

77)gṛddho gṛhīṇa tathā kāmairyādṛśe pravrajitva te gṛddhāḥ /

bhāryāṃ sutā duhitaraśca teṣu bhaviṣya gṛhisamānam // 183 //

310-18：白衣畜婦猶懷愧，彼惡比丘貪轉甚，畜養妻子求不厭，與諸俗人無有別。

321：畜養妻男種種為，恣行麁惡俗無異。

1. 208 “A householder is not attracted to pleasures To the same extent as these renunciates! Like householders they end up having wives, Sons, and daughters. {183}

78)yatraiva satkṛta kule te cīvarapiṇḍapātaparibhogaiḥ /

tasyaiva dāraparigṛddhā kleśavaśānugāḥ sada anāryāḥ // 184 //

310-18：若有檀越請供養，施與衣食湯藥等，受他信施無善念，唯增貪欲侵彼妻。

心常繫念女色邊，隨順煩惱無聖行，方便誘誑諸婦女。

1. 209 “In households where they are venerated With robes, food, 65 and riches, They grow enamored of the wives. Never noble, they fall under the influence of afflictions. {184}

79)kāmā ime khalu na sevyāḥ pātana tiryakpretanirayeṣu /

vakṣyanti te sada gṛhīṇāṃ te ca svayamadānta anupaśāntāḥ // 185 //

310-18：教化俗人令斷欲，謂貪欲者墮惡道，地獄及以畜生等，然於自身不依教，云何傳欲教化他？

321：如是廣造惡業因，非是沙門出家行，當墮三塗惡趣中，永劫沈淪受眾苦。

1. 210 “They constantly tell the householders, ‘One should not attend to these pleasures, For they cause one to fall into the realms of 66 animals, hungry ghosts, or hell beings.’ However, they themselves are neither disciplined nor calm. {185}

80)svayameva te yatha adāntāḥ śiṣyagaṇo 'pi teṣa na sudāntaḥ /

āhāramaithunakathāyāṃ rātridivāni teṣu gamiṣyanti // 186 //

310-18：此人三業不如法，所有眷屬亦復爾，晝夜聚語無休息，唯論五欲諸世事。

321：於自諸根不調伏，貪著飲食及色欲，常被他人生輕賤，所學徒弟亦復然。

1. 211 “Just as they themselves are undisciplined, So the assembly of their disciples completely lack discipline. They spend their days and nights Talking about food and sex. {186}

81)sevārthameva na guṇārthaṃ te khalu saṃgrahaṃ dadati teṣām /

śiṣyagaṇaiḥ svakaiḥ parivṛto 'haṃ pūja jane sadātra cala sidhya // 187 //

310-18：受畜門徒唯驅使，終無教誨以善道，多受弟子自圍遶，顯己德大招名利，

321：未曾誨示修行法，亦無師資恭敬心，

1. 212 “They pander to the congregation of students, Not to help them attain noble qualities, but to receive their services. They are surrounded by the assembly of their own students, And think, ‘I will always receive offerings from these people!’ {187}

82)kathayanti te 'pi ca janasya saṃgraha eṣa me karuṇayaiṣām /

upasthāma prārthayāmi tebhya śiṣyagaṇebhya eva na kadācit // 188 //

310-18：外現異相詐慈悲，攝諸徒眾不求利。

321：人前談己為慈悲，非要學徒行承事。

1. 213 “They tell people, ‘I gather them out of compassion; Never do I aim to receive services From the assembly of students.’ {188}

83)rogābhibhūta bahu tatra kuṣṭhilāścitragātrasuvirūpāḥ /

pravrajiṣyanti narakeṣu āgatā āgatā sada anāryāḥ // 189 //

310-18：門徒眷屬多疾患，乾枯病癩癬瘡等，唯是雜類下人輩，終不教示聖種等。

321：或有風瘨及癩病、六根不具醜惡人，如是攝受令出家，亦非沙門佛弟子。

1. 214 “Many come to them, burdened by illness and leprosy, Suffering from white spots 67 and repulsive to behold; These monks, never noble, Would ordain anyone who comes to them. {189}1.

84)uddeśasaṃvaravihīnā bhikṣuguṇeṣu te sada viyuktāḥ /

gṛhiṇo na te 'pi vna ca bhikṣū varjita te yathā śmaśāna iva dāruḥ // 190 //

310-18：戒聞定慧悉棄捨，不行比丘所作事，非道非俗無所名，猶如爛壞腐朽木。

321：無戒、無行、無其德，彼等非俗、非沙門，譬如負柴燒臭屍，清淨之者宜遠離。

215 “Bereft of both teaching and precepts, They never strive toward the good qualities of monks; They are neither householders nor monks! They become destitute, like a charnel ground bereft of trees. 68 {190}

85)śikṣāsu cādara na teṣāṃ syānna ca prātimokṣavinaye vā /

uddāmagāḥ svavaśagāste aṅkuśamuktakā iva gajendrāḥ // 191 //

310-18：於諸律儀生輕賤，布薩毘尼亦復然，自在遊行背師教，搪揬如象醉無鉤。

321：性本囂浮多散亂，亦如狂象失調伏，

1. 216 “They have no interest in the prātimokṣa, [F.241.a] The trainings, or the Vinaya, But impetuously follow their own will, Like the chief of the elephants released from its iron hook. {191}

86)vanavāsināmapi hi teṣāṃ grāmagataṃ bhaviṣyati hi cittam /

kleśāgninā prapatitānāṃ cittamavasthitaṃ hi na ca teṣām // 192 //

310-18：或時詐現在山林，心常念於聚落事，三毒煩惱恒熾然，暫時不能寂靜住。

321：設處深山心不寧，貪火焚燒無暫住。

1. 217 “They may dwell in the forests, But their thoughts revolve around city life. Always tormented by the fire of their afflictions, Their minds are unsteady. {192}

87)vismṛtya buddhaguṇa sarvān śikṣadhutāṃśca te 'pi ca upāyāna /

madamānadarpaparipūrṇāṃ te prapatanti dāruṇavīcīm // 193 //

310-18：忘失諸佛教誡事，及以頭陀功德等，我慢貢高滿身中，墮於可畏阿鼻獄。

321：忘失一切佛功德、方便、智慧、頭陀行，如是諸善悉不行，墮大阿鼻無有出。

1. 218 “Forgetting all the Buddha’s qualities, The trainings, practices, and skillful means, They become filled with vanity, pride, and conceit, And they fall into the terrifying Avīci hell. {193}

88)(Vaidya, RP 139)rājakathāratāś ca satataṃ te corakathābhikīrtanaratāś ca /

jñātiniṣevane ca niratāste cintayamāna rātriṃdivasāni // 194 //

310-18：晝夜恒論國土事，亦復論說於賊盜，身心專營親緣事，

321：常談國城聚落中，官事、賊事、眷屬事，如是晝夜恒思惟，

1. 219 “They always take pleasure in stories about kings, And greatly enjoy talking about thieves as well. They take delight in visiting their relatives, And think about them day and night. {194}

89)dhyānaṃ tathādhyayanaṃ tyaktvā nitya vihārakarmaṇi niyuktāḥ /

āvāsagṛdhrakuṭīkāste ca adāntaśiṣyaparivārāḥ // 195 //

310-18：捨離禪定及智慧。設有所作樂麁事，心存自安故營造，假使營理僧伽藍，

貪著房舍眉恒蹴。自身口意不調柔，徒眾相學亦復爾，

321：未曾時暫行三昧。復於精舍起貪心，廣修院宇及房屋，全無持誦及焚修，但為眷屬兼徒弟。

1. 220 “Having forsaken meditative absorption and recitation, They constantly toil in monastic affairs. They scowl and grow attached to their dwelling. Their retinue of disciples is undisciplined as well. {195}

90)na ca karmiko hyahaṃ vihāre ātmana hetureṣa hi kṛto me /

ye bhikṣavo mamānukūlāsteṣvavakāśamasti hi vihāre // 196 //

310-18：彼惡比丘設造寺，專為己身及眷屬。若有比丘順從彼，即便安置攝受住；

321：若有苾芻依附我，我即與汝同居止；

1. 221 “They say, 69 ‘I am the custodian of the monastery. Things are done by me according to my agenda. There will be room in this monastery For monks who are in agreement with me.’ {196}

91)ye śīlavanta guṇavanto dharmadharā janārthamabhiyuktāṃ /

damasaṃyame satatayuktāḥ saṃgraha teṣu te na kurute ca // 197 //

310-18：若有持戒諸大德，方便善能說法利，自能調伏亦調他，如是比丘終不受。

321：若欲持戒奉律儀，非我所為須遠離。

1. 222 “They do not assemble those Who are endowed with discipline and good qualities, Who uphold the Dharma and exert themselves for the sake of living beings, Always diligent in discipline and restraint. {197}

92)layanaṃ mamaitaduddiṣṭaṃ sārdhavihāriṇo 'pi ca mamedam /

saṃmodikasya ca mamedaṃ gaccha na te 'sti vāsa iha kaścit // 198 //

310-18：此房現今我受用，餘房是我弟子住，自外己屬諸同學，汝去此中無處停。

1. 223 “They say, ‘This has been selected as my cell, This one is my fellow monk’s, And this one is my companion’s. There is no place for you! Go!’ {198}

93)śayyāsanaṃ nikhila dattaṃ bhikṣavaḥ sthāpitā iha prabhūtāḥ /

na ca lābhasaṃbhava ihāsti kiṃ paribhokṣyase 'tra vraja bhikṣo // 199 //

310-18：現今所有床鋪者，各以付他有所屬，更無剩長可相容，亦無衣食汝須去。

所有臥具、床榻等、什物受用及飲食，藏隱深房映蔽之，言無所有令他去，

1. 224 “They say, ‘Many monks are residing here. The bedding has all been allotted to them. There is no possibility of acquiring anything. What will you eat here? Leave, monk!’ {199}

94)śayyāsanoddiśana teṣāṃ naiva bhaviṣyate 'pi ca kadācit /

gṛhisaṃcayāśca bhavitāraste ca prabhūtabhāṇḍaparivārāḥ // 200 //

310-18：暫時所須尚不與，況借房舍及諸物？如是不行僧次法，彼惡比丘如俗人，多畜錢財眷屬等。

1. 225 “No beds will be Assigned to those good monks. 70 The rogue monks accumulate riches like householders; They have copious possessions and attendants. {200}

95)nirbhartsitā pi ca samantātte hi mamaurasāś carimakāle /

vacanaṃ na caite mam hi smṛtvā prāntavane tadābhinivasanti // 201 //

310-18：我諸弟子如法者，處處驅遣不聽住，彼時憶念我所說，各懷悲傷入山林，

1. 226 “At a later time, when those sons of mine Are despised on all sides, They will remember my words And reside in remote places and forests. {201} [F.241.b]

96)hā śāsanaṃ jinavarasya nāśamupekṣya hi nacireṇa /

lābhābhibhūta guṇadviṣṭā bhikṣavaḥ prādurbhūta bahu yatra // 202 //

310-18：嗚呼我師微妙法，不久悉滅不復現。現有比丘求多利，身無法行疾有德，

321：如是末世愚癡人，令佛教法不久滅。貪求利養斷善根，此等苾芻極甚多，

1. 227 “Alas! Many monks overpowered by wealth And averse to good qualities have appeared. It will not be long before the teachings Of the excellent Victorious One also disappear. {202}

97)paribhūtakāśca satataṃ te paścimakāli śīlaguṇayuktāḥ /

te cāpyaraṇyavanavāsī grāma vihāya rāṣṭranagarāṇi // 203 //

310-18：設有具戒功德者，為彼惡賤無利養，皆自傷歎去城邑，常住空靜山林中。

321：若有清淨智慧者，遠離彼等住深山。末法苾芻無戒德，不樂深山寂靜居，

1. 228 “In future times, those endowed with discipline and qualities Will be constantly despised. Having left behind villages and cities of the kingdom, They will dwell in forests. 71 {203}

98)sada satkṛtā guṇavihīnā bhedaka sūcakāḥ kalahakāmāḥ /

te śāstṛsaṃmata janasya te ca bhaviṣyanti mānamadadagdhāḥ // 204 //

310-18：癡慢貢高諸惡行，常行鬪諍兩舌者，欺誑世人得利養，自謂與聖等無異。

321：常處王城聚落中，唯務是非及鬪諍，反為王法所禁制、叱訶、驅擯、受慚恥；

1. 229 “Those who are divisive, treacherous, fond of quarreling, And devoid of qualities will always be treated with respect. They will be celebrated as teachers of the people And consumed by pride and vanity. {204}

99)ima śāsanaṃ guṇanidhānaṃ sarvaguṇākāraṃ paramaramyam /

nāśaṃ prayāsyati mameha śīlavipattirirṣyamadadoṣaiḥ // 205 //

310-18：我此法教功德藏，具足一切妙功德，來世破壞不復現，以無持戒我慢故。

321：諸佛法教功德海，因此破戒悉枯竭。

1. 230 “In this way, my teachings, a treasure of qualities, A mine containing all qualities, exceedingly delightful, Will be destroyed by the defects Of lapses in discipline, of envy, and of vanity. {205}

100)ratnākaro yatha viluptaḥ sthāsyati padminīva pariśuṣkā /

yūpa vararatnamayaṃ bhagnaṃ naśyati śāsanaṃ carimakāle // 206 //

310-18：又如寶藏為他壞，又如花池枯乾竭，猶如寶輿自摧折，我法未來亦復然。

321：譬如寶海水清淨，或被淤泥而渾濁；亦如蓮花滿池開，或被狂風而摧壞；

1. 231 “In the final period, the teachings will be destroyed, Becoming like a plundered mine of precious jewels, A dried-up lotus pool, And a broken jeweled sacrificial post. {206}

101)pretādṛśaścarimakāle dharmavilopa vartato sughoraḥ /

te cāpi bhikṣava adāntā nāśayitāraḥ śāsanaṃ mamedam // 207 //

310-18：彼惡比丘難調伏，滅我法行無有餘，未來如是惡世中，破壞我法甚可畏。

321：如是末法破戒人，損減佛教亦如是。

1. 232 “In its final period, an unbearable time, the noble Dharma Will have completely perished. Undisciplined monks like these Will be the destroyers of my teaching. {207}

101)ma caryasevaniratānāṃ dūrata saṃgatiḥ kvacana teṣām /

pretagatir nrake 'pi ca vāsaḥ tiryagatiś ca ito hi cyutānām // 208 //

310-18：如是樂喜諸惡者，遠離天人及善行，從於此身捨命已，墮於地獄畜生中。

321：若有淨修梵行者，逢斯惡友常遠離，彼人命盡墮阿鼻，

1. 233 “Those who rejoice in adhering to such conduct — How could they exist in higher realms for long? Having died and migrated from here, they will dwell in the realms of hungry ghosts, Animals, and hell beings. {208}

102)(Vaidya, RP 140)anubhūya tīvrakaṭukāni duḥkhamananta varṣaśatamanekaiḥ /

labdhvā sa mānuṣabhavaṃ vā jāyati duḥkhitaḥ satata śocyaḥ // 209 //

310-18：於彼無量億千歲，具受一切諸苦惱，於後假使得人身，多苦穢惡恒不淨。

321：受苦百千無數劫。從此地獄受罪已，或生畜趣或為人，

1. 234 “They will experience limitless suffering, Unbearable and severe, for many hundreds of years. Even if they attain human bodies, Suffering and pain will always be with them. {209}

103)andho 'tha vā badhira kāṇo jāyati citragātra suvirūpā /

bībhatsarūpabhayadarśī pāpacarīm imāṃ satata sevī // 210 //

310-18：若盲若聾若眼瞎，恒常身體懷疾病，顏色醜惡見不喜，常懷畏懼承事他。

321：貧窮、下賤及聾、啞、眇目、矬陋、多疾病、手足諸根不完具，見者悉皆生驚怖。

1. 235 “Those always engaged in such wrongdoings Will be born blind, deaf, or one-eyed. Their bodies will be constantly plagued by the white spot disease, Disgusting everyone who sees them. {210}

104)viśrambhate 'sya na ca kaścit śraddadhate 'sya cāpi na ca vākyam /

nirbharstito bhavati nityaṃ yo 'bhiniṣevate viṣamacaryām // 211 //

310-18：難得心意無親愛，所說語言無信受，若有如是惡行者，在所呵責驅出眾。

321：無信、無行、無善根，晝夜飢寒常憂苦，

1. 236 “As for those engaged in such despicable conduct, No one will place their trust in them, No one will believe their words, And they will always be despised. {211}

105)te rogaduḥkhaśatataptāstāḍita loṣṭakāṣṭhapraharebhiḥ /

kṣuttṛṣṇa yena paritaptāste ca bhavanti sadā suparibhūtāḥ // 212 //

310-18：彼人多饒諸病苦，常被杖石打驅逐，常為飢渴惱其身，他人見者常輕賤。

321：復被眾人生瞋恨，以其瓦石而捶打。

1. 237 “Tormented by hundreds of diseases and sufferings, Attacked with weapons, sticks, and clods of earth, And greatly tormented by fear of hunger and thirst, [F.242.a] They will always be insulted by others. {212}

106)duḥkhā ananta iti jñātvā dūra pāpacaryaṃ vijahitvā /

sevetha sādhucari nityaṃ mā bhavitānutāpa iha paścāt // 213 //

310-18：若聞如是眾多苦，應捨諸惡心調伏，於諸眾生行善行，勿令於後生悔心。

321：如是三苦常纏縛，一切罪業應遠離，

1. 238 “Hearing about such limitless sufferings, The gentle ones abandon their wrongdoing. One should always engage in good conduct, Or else one will later have regrets. {213}

107)yasya priyo bhavati buddho āryagaṇaśca śikṣa dhutadharmāḥ /

abhiyujyathā satatamevaṃ tyaktva ca jñātralābhayaśakīrti // 214 //

310-18：若有愛敬佛世尊，聖眾持戒頭陀法，汝應勤求如是行，應捨眷屬及名利。

321：常須親近佛、法、僧，淨持戒律、頭陀行。如是名利并眷屬，

1. 239 “Those who cherish the Buddha, the noble assembly, The trainings, and the qualities of spiritual practice Should abandon their relatives, acquisitions, and reputations And constantly exert themselves accordingly. {214}

108)māyopamaṃ hi (bhi ?) duram etat svapnasamaṃ ca saṃskṛtam avīkṣyam /

nacirād bhaviṣyati viyogaḥ sarvapriyair na nityam iha kaścit // 215 //

310-18：此皆顛倒如幻化，應觀有為如泡夢，恩愛合會必別離，一切有為不久住。

321：如幻、如化、如影像，有為之法暫時間，不久乖離即散壞。

1. 240 “Know 72 that conditioned things are like an illusion, Perishable, and like a dream, That you will soon be deprived of every pleasure, And that there is nothing permanent here. {215}

109)udyujyatāṃ ghaṭata nityaṃ pāramitāsu bhūmiṣu baleṣu /

mā jātu saṃśayata vīryaṃ yāvanna budhyathā pravarabodhim // 216 // nidānaparivartaḥ prathamaḥ //

310-18：莫捨正勤諸力等，勤求諸地波羅蜜，乃至未覺妙菩提，常應修集一切行。

321：唯有無上佛菩提，妙地十力波羅蜜，堅固修習勿生疑，未來究竟大安樂。

1. 241 “Constantly apply yourself to and strive for The perfections, the bodhisattva levels, and the strengths. So long as you have not attained supreme enlightenment,You should never slacken in your diligence.” {216}

1. 242 Conclusion of the first chapter: “The Introduction.”

28.

dvitīyaḥ parivartaḥ / yadbhūyasā rāṣṭrapāla bodhisattvayānīyānāṃ pudgalānāmime doṣā bhaviṣyanti - anabhiyuktā anabhiyuktān pūjayiṣyanti, śaṭhāḥ śaṭhān pūjayiṣyanti, ajñā ajñān satkartavyān manyante, āmiṣapriyāśca bhaviṣyanti / adhyavasāne bahulāḥ kulamatsarāḥ śaṭhā dhvāṅkṣā mukharāḥ kuhakāḥ kṣātragurukāḥ / anyonyavarṇabhāṣaṇatayā lābhaṃ niṣpādayiṣyanti / lābhaparyeṣṭyarthaṃ ca te grāmaṃ pravekṣyanti, na sattvaparipākārthaṃ na sattvānukampārtham / te ajñānino jñānanimittamātmānaṃ pratijñāsyanti - kathaṃ māṃ pare vijānīyuḥ ? bahuśrutaḥ kalyāṇadharma iti / agauravāśca bhaviṣyanti yathātrānabhiyuktāḥ / bhinnabhājanībhūtā bhaviṣyanti anyonyaskhalitagaveṣiṇaḥ / naṣṭaprayogā ajñāḥ kusīdājñānā navakalpanabahulāḥ / anyonyabhinnadharmasaṃgāyanatayā svacchandā dṛḍhavairā ākīrṇavyāpādā ayuktaparibhā-ṣāñjanasaṃjñaptyā iha śāsane cariṣyanti āparipṛcchanaśīlāḥ / dharmaśravaṇenānarthikāḥ / ayukta-caryayā daridrakuleṣūpapattiṃ parigṛhīṣyanti / te daridrakule pravrajitāḥ samānā lābhamātra-keneha śāsane tuṣṭimutpādayiṣyanti / teṣām atyayadeśanāpi na bhaviṣyati kiṃ punar jñānābhisa-mayaḥ / te buddhaguṇān ricitvā jñātralābhamātrakena śrava(ma)ṇāḥ sma ityātmānaṃ pratijñā-syanti / nāhaṃ rāṣṭrapāla teṣāṃ tathārūpāṇāṃ (Vaidya, RP 141) pudgalānāmānulomikām api kṣāntiṃ vadāmi kutaḥ punarbuddhajñānam / sugatisteṣāṃ dūre, kiṃ punarbodhiḥ /
170：佛告賴吒和羅：1)後當來世學菩薩道者，當有是諸瑕穢無行人。當供養諸無行者。2)諛諂人，當供養諸諛諂者。3)有無智人，當供養諸無智者。4)貪求衣食、無有直心、嫉妬種姓、諛諂懷邪、無質朴心、欺諸尊長及諸家室，用供養故。還相誹謗，意貪財利入諸郡國，5)不念說法以開解人，亦無善權；6)於眾人無智慧意，自以為智；7)見他人智慧為善師，便輕慢之；設有無行者，為破壞之器。8)還相求長短捨精進行，為無智懈怠，9)不多念智慧，還相壞法；別離眾會共結怨害，轉共諍鬪，10)謂他無行，我承法教；11)不奉禁戒、不欲聞法、不行精進。12)生於貧窶之中，在窮厄之家，行作沙門但憂求財利，13)其所在處不能得安，何況亂志？14)一心雖行佛功德，續貪著家室之利，自謂我為沙門也。15)佛言：我不謂是輩之人為行菩薩法，如是等人百千劫中，不能得柔順法忍，何況欲得佛慧正覺之行？	310-18：爾時佛復告護國菩薩言：1)善男子！於未來世行大乘菩薩富伽羅等有如是等過患，應自遠離，自不勤求，而與此人共相習近，不勤正行。2)自行諂曲、親近行諂曲者。3)自無智慧、隨順無智慧者。4)貪求世利恒無厭足，慳惜他家嫉妬勝己，諂曲詐偽無羞無慚，詐現聖相自尊自重，徒眾眷屬各相譽讚以求名利，求利養故常入聚落。5)既不憐愍一切眾生，亦不為教化諸眾生故，常自說言我有平等。6)恒作是念：云何他知我是眾生真善知識、知我多聞。7)實於佛法無恭敬心無求法心，猶如破器無所復用，如懈怠人無有成辦。8)相求過失行於方便，無智懈怠唯惡覺觀。9)各各論說破法等事，固執惡心至死不悔。10)多集慳貪，所畜眷屬亦學是師，以自圍遶在我法中。11)如是行者凡所作事，不問明哲不求佛法，12)以無精進行故生貧窮家。從貧窮家而得出家，於我教中得少利養，心生歡喜而無慚愧。13)彼等尚無懺悔之心，何能自覺勝智？14)彼等棄捨諸佛功德而取現在名利，以得現在利故，自言我是沙門也。15)護國！我於如是富伽羅、如是人等，我不說其有隨順俗忍，何況能有諸佛大智？彼等遠於人天道，況成佛道？	321：爾時，世尊說此頌已，告尊者護國言：1)若有補特伽羅於菩薩乘不依法行，有是過失者當得不依法者而來敬愛，2)懈怠者得懈怠人敬愛、3)無智者得無智人敬愛。4)如是，互相敬愛、貪著利養、嫉妬貴族、懈怠狂亂、綺語兩舌、諂佞他人、虛誑父母及自師長。或入王城及諸聚落，5)不為利益眾生化諸群品，6)一向妄言：我是大智，多聞博識。7)誑惑有情，唯求財利，輕棄善法都無所獲，猶如破器無堪貯用。8)於彼眾人多生怨惡，聽信邪言，虛妄推度，9)是法說非、非法說是，10)於佛正法無心愛樂。11)生於下族貧賤之家，為見少利來投佛法，12)希求出家及得為僧，行非梵行，於佛法教全無所成，何況大智？佛告尊者：如是補特伽羅不應說法。人天之善尚不能續，何況菩提而得成就？

1. 243 “Rāṣṭrapāla, persons who have boarded the bodhisattva vehicle will generally make the following mistakes: Those without diligence will worship those without diligence; the deceitful will worship the deceitful; and the ignorant ones will think that the ignorant ones 73 should be respected. They will take pleasure in material things and have numerous attachments. They will envy households, be deceitful, talk nonsense like crows, be hypocritical, and attach importance to relatives. They will enrich themselves by means of praising each other, and they will enter villages to gain profit —not for the sake of assisting beings, or out of kindheartedness. They say, 74 ‘How can others, those ignorant ones who consider themselves to be knowledgeable, have an opinion about me, the learned one endowed with virtuous qualities?’

1. 244 “Thus, they make claims to being knowledgeable. They are not —similarly, they do not make any effort. They will be like broken vessels, looking for mistakes in one another, their practice corrupted. They will be ignorant and lazy. Because of their mutual collaboration in reciting broken Dharma together, [F.242.b] they will give little thought to understanding, while fancying their own ideas. They will be unremittingly hostile 75 and filled with ill will, and they will train others in their teaching by advising them with inappropriate discourse. 76 They will not be fond of asking questions and will not be interested in listening to the Dharma. Through improper conduct, they will take rebirth in poor households. Renouncing their lives in poor households, they will pretend to take pleasure in this teaching, only for the sake of profit. They will not even confess their faults, let alone realize wisdom. Rejecting the good qualities of the buddhas, they themselves will claim to be ascetics —merely for the sake of public reputation and profit.

1. 245 “Rāṣṭrapāla, I cannot say that such people have even the acceptance that accords with reality, 77 let alone the wisdom of the buddhas. If even the higher realms are far away for them, how much more so is enlightenment?

29.

teṣāṃ punā rāṣṭrapāla tathārūpāṇāṃ pudgalānām aṣṭau bodheḥ paripanthakarān dharmān vadāmi / katamān aṣṭau ? apāyopapattiḥ daridrakulopapattiḥ pratyantajanapadopattiḥ nīcalukopapattir durvarṇatāndhatvagatikāḥ pāpamitrasamavadhānaṃ bahumānyatā viṣamāparihāreṇa kālakriyāḥ / imān rāṣṭrapāla aṣṭau dharmān bodheḥ paripanthakarān vadāmi / tatkasya hetoḥ ?
170：佛言：賴吒和羅！我不但謂是輩之人墮三道壍，亦復當墮八惡之處。何等為八？一者、生在邊地；二者、墮貧窮家；三者、所生之處面目醜惡；四者、生於邪惡、反善之家；五者、生與惡知識會；六者、多疾病；七者、所生處壽命短；八者、橫死；是為菩薩八惡事，墮於邪壍。所以者何？	310-18：護國！如是等人，我說有八種法障礙於菩提。何等為八？一者當生三惡道，二者當生邊地下賤，三者當生貧窮，四者顏色不正，五者愚癡無智，六者常與惡知識相會，七者多諸病患，八者得大惡病以取命終。護國！此等八法是障礙菩提。所以者何？	321：爾時，世尊復告尊者護國言：有八種補特伽羅遠離菩提，不得為說殊妙之法。護國白言：何等八種補特伽羅？唯願說之。佛言：一者、蔑戾車處於彼受生；二者、貧窮之家於彼受生；三者、下賤之家於彼受生；四者、縱得人身，醜陋、癡鈍；五者、具足蓋纏，身心憂慼；六者、棄背賢善、親近惡友；七者、長有疾病，身體尫羸；八者、眾苦逼迫，直至命終。如是八種補特伽羅遠離菩提，不得說法。於是護國復白佛言：不應說法更有何義？

1. 246 “Rāṣṭrapāla, I speak of eight things that cause obstacles to enlightenment for persons like those. What are these eight? Taking rebirth in the three lower realms, taking rebirth among people of the borderlands, taking rebirth in poor households, taking rebirth in low-caste families, being ugly and blind, associating with nefarious friends, having many diseases, and dying without relinquishing distress. Rāṣṭrapāla, I say that these eight things cause obstacles to enlightenment. Why is that?

30.

nāhaṃ rāṣṭrapāla vacanapratijñasya bodhimiti vadāmi / na kuhakasya caryāpariśuddhiṃ vadāmi / na śaṭhasya bodhicaryāṃ vadāmi / nāmiṣagurukasya buddhapūjāṃ vadāmi / nābhimāninaḥ prajñāpariśuddhiṃ vadāmi / nāhaṃ duṣprajñasamanvāgatasya saṃśayacchedanaṃ vadāmi / nāhaṃ matsariṇa āśayapariśuddhiṃ vadāmi / nāhamanadhimuktibahulasya dhāraṇīpratilābhaṃ vadāmi / nāhamasadguṇaparyeṣakasya sugatipratilābhaṃ vadāmi / na kulamatsarasya kāyapariśuddhiṃ vadāmi / nāhamakalpitāryapathasya buddhasamavadhānaṃ vadāmi / na kulādhyavasitasya vākpariśuddhiṃ vadāmi / na gauravasya cittapariśuddhiṃ vadāmi / nāhamamātrajñasya dharmakāmatāṃ vadāmi / na kāyajīvitasāpekṣasya dharmaveṣṭiṃ vadāmi / nāhaṃ rāṣṭrapāla ṣaṭaśāstṝṃstathā vigarhāmi yathā tān mohapuruṣān vigarhāmi / tatkasya hetoḥ ? anyathāvādinaste anyathākāriṇaḥ, visaṃvādakāḥ sadevakasya lokasya //
170：賴吒和羅！1)我不以口言作願以為菩薩、2)不以偽亂之人為清淨行、3)不以諛諂為菩薩行、4)不以貪著衣食為供養佛、5)不謂貢高者為清淨智慧、6)不以自見慧行為斷疑垢。7)我不謂嫉妬者有清淨意、8)不謂多貪求者而得總持、9)不謂不見誠諦之德而有罣礙當得生善處、10)不謂貪種姓著色者當得清淨身。11)我不謂想行者當得佛定意，12)我不謂非至誠行者當得清淨也，13)我不謂憍慢者當得清潔意，14)我不謂非知厭足者當好法也，15)我不謂貪身命者為志求法。16)佛言：賴吒和羅！我不怨責外六師也；責此輩愚人，劇於外六師。所以者何？所言各異，所行不同，為欺諸天及世間人。	310-18：護國！1)我亦不說但以有言說而得菩提，2)我亦不說詐現聖者有清淨行也，3)我亦不說有諂曲者有菩提行也，4)我亦不說多貪利養者有供養佛行也，5)我亦不說有我慢者有清淨般若行也，6)我亦不說無智慧者能決他疑行也，7)我亦不說有妬嫉者有淨心行也，8)我亦不說不精進者能得諸陀羅尼行也，9)我亦不說不樂功德者而得善道行也，10)我亦不說慳惜他家者有身心清淨行也，11)我亦不說詐現威儀者能值遇佛會也，12)我亦不說樂在俗家者有清淨口業行也，13)我亦不說不恭敬者有心清淨行也，14)我亦不說有不知足者有樂法行也，15)我亦不說惜身命者有求法行也。16)護國！我雖呵罵毀呰六師，然彼諸外道在我法外入我法中作諸惡業，我若毀辱，過患倍彼六師。何以故？彼等但為自口言我是比丘，而以無行欺誑一切天人世間故。	321：佛言：1)護國！若有補特伽羅無決定者，我不說菩提；2)於虛妄者，我不說清淨行；3)於懈怠者，我不說菩薩行；4)於慳悋者，我不說供佛行；5)於我慢者，我不說波羅蜜清淨；6)於無慧者，我不說斷疑法；7)於嫉妬者，我不說心清淨；8)於無信根者，我不說總持法；9)於無德者，我不說善逝法；10)於貪親愛者，我不說身清淨；11)於不善律儀者，我不說謗佛有過失法；12)於妄言者，我不說語清淨；13)於我慢者，我不說恭敬法；14)於無識者，我不說修學法；15)於為身命者，我不說求於道法。如是補特伽羅不應說法。16)時護國白言：於意云何？佛言：護國！為此有情愚癡迷惑、心識顛倒、虛妄分別、不依法教，乃至天上人間不應為說。

1. 247“Rāṣṭrapāla, I do not speak of the enlightenment of someone who acknowledges it only verbally. I do not speak of the completely pure conduct of someone who is hypocritical. I do not speak of the conduct conducive to enlightenment of someone who is deceitful. I do not speak of buddha worship of someone who attaches importance to worldly concerns. I do not speak of the completely pure insight of someone who is conceited. I do not speak of the removal of doubt of someone who has faulty knowledge. I do not speak of the completely pure intention of someone who is avaricious. I do not speak of retention in the case of someone who has little diligence. I do not speak of the attainment of the higher realms of someone who does not seek pure qualities. [F.243.a] I do not speak of the completely pure body of someone who envies households.

1. 248 “I do not speak of meeting the Buddha in the case of someone whose noble path 78 is contrived. I do not speak of the complete purity of speech of someone who is attached to a household. I do not speak of the complete purity of mind in the case of someone who is not respectful. I do not speak of the longing for the Dharma in the case of someone who is unrestrained. I do not speak of the quest for the Dharma in the case of someone who is overly concerned with body and life. Rāṣṭrapāla, I do not reproach even the six heretical teachers to the extent that I reproach those fools. Why is that? They speak in one way and act another. They deceive the whole world, including the gods.”

1)atha khalu bhagavaṃstasyāṃ velāyāmimā gāthā abhāṣata -

asaṃyatā uddhata unnatāśca agauravā mānina lābhautsadā /

kleśābhibhūtāḥ sakhilāḥ sakiṃcanāḥ sudūra te tādṛśa agrabodhaye // 217 //

170：佛於是說偈言：

無智憒亂為放逸，輕慢無敬多貪求，與塵垢會起欲想，是輩之人去道遠。

310-18：爾時世尊欲重宣此義而說偈言：

威儀濁亂無恭敬，唯增我慢貪名譽，煩惱覆蔽心迷醉，此等遠離妙菩提。

321：爾時，世尊而說頌曰：

不定諸有情，補特伽羅等，我慢自貢高，貪著於利養，

恒行不律儀，深著於五欲，增長諸煩惱，遠離佛菩提。

1. 249 Then, the Bhagavān uttered the following verses: “Uncontrolled, wild, arrogant, Disrespectful, proud, overly attached, Overpowered by afflictions, cold hearted, and preoccupied with wealth — 79 Such people are very far away from enlightenment. {217}

2)lābhābhibhūtasya kusīda vardhate kusīdabhūtasya pranaṣṭa śraddhā /

śraddhāvipannasya pranaṣṭa śīla duḥśīlabhūtasya pranaṣṭa saṃgatiḥ // 218 //

170：貪求供養懈怠增，以無精進失淨信，便壞淨行亡正戒，犯禁法者失善道。

310-18：耽著名利及懈怠，懈怠增長失正念，若無正念失持戒，若無持戒失善道。

321：退失於善法，懈怠不修習，猶豫多散亂，於其戒法言，而不生信受。

1. 250 “For someone who is overpowered by attachment, laziness increases; For someone who is overpowered by laziness, faith is destroyed; For someone whose faith is lost, discipline is destroyed; And for someone who has lapsed in discipline, the chance of 80 the higher realms is destroyed. {218}

3)daridrabhūtāśca hi pravrajitvā dāridyramuktāṃ samavāpya pūjām /

taiḥ kāñcano bhāramivāpaviddhaḥ sa sasyabhāraḥ punarudgṛhītaḥ // 219 //

170：生於貧家作沙門，在窮厄中求供養，譬如有人窮無物，從他債望求財產。

310-18：彼人生在貧窮家，得出家已著利養，如人棄捨於真金，擔負草穢以為寶。

321：因為貧窮逼，方便求出家，設得作苾芻，輕捨於道法，如棄金寶擔，荷負於麻擔。

1. 251 “Since such people have become poor, they become renunciants. Having received adulation, they then escape poverty. It is as if they have thrown away a load of gold And taken up a load of grain. {219}

4)lābhārthikoaraṇyamupaiti vastuṃ gaveṣate tatra gataśca jñātīn /

abhijñavidyāpratibhānasaṃpado vihāya gṛhṇāti sa cāpi jñātīn // 220 //

170：貪供養故在閑居，在於彼住欲自達，得神通智辯才具，棄捐家室受所有。

310-18：為求名利住山林，至彼更求諸等侶，棄捨神通辯才智，求現名利及眷屬。

321：雖欲入深山，到彼寂靜處，無意樂修禪，邪思而散亂，障礙於辯才，沈沒大智慧，

1. 252 “Bent on making profits, they go into the forest; Having gone there, they only seek garments and frequent their relatives. Having abandoned the excellences of superknowledge, knowledge, and eloquence, They repeatedly latch on to their relatives. {220}

5)apāyabhūmiṃ gatimakṣaṇeṣu daridratāṃ nīcakulopapattim /

jātyandhadaurbalyamathālpasthāmatāṃ gṛhṇanti te mānavaśena mūḍhāḥ // 221 //

170：不見道住隨亂行，生於貧窮卑賤家，在醜惡中無力勢，墮於貢高愚癡地。

310-18：若彼命終墮惡道，或生貧窮下賤中，懈怠惡色無威德，斯等皆由我慢受。

321：墜墮惡趣中。設復得人身，醜陋不具足，懈怠性愚癡，

1. 253 “Due to their pride, such deluded ones 81 choose The lower realms, a condition among the unfortunate states, Poverty, birth into a low-caste family, Blindness, ugliness, and weakness. {221}

6)te vṛtticaryāparihīnabhāvāḥ pramādalābhena smṛtipranaṣṭāḥ /

ghoraṃ prayāsyanti mahāprapātaṃ yato na mokṣo 'styapi kalpakoṭibhiḥ // 222 //

170：作卑賤者無名德，意貪財利為放逸，後即生於大惡處，億劫之中無善跡。

310-18：彼既遠離諸善行，亦由放逸失正念，在於長遠大惡道，億千劫中未能脫。

321：不行眾善法。諸根常暗鈍，墮大嶮難中，經彼俱胝劫，迷沒不解脫。

1. 254 “Being in a condition devoid of character and proper conduct, Their mindfulness is destroyed by recklessness and profiteering. 82 They fall into a great and terrifying abyss From which there is no liberation for millions of eons. {222}

7)yadīha lābhina bhaveta bodhistaddevadatto 'pi labheta bodhim /

vairambhavātena yathaiva pakṣī kṣipyanti lābhena tathā ayuktāḥ // 223 //

170：假使於道無貪利，諸天人民悉得佛，隨藍之風不動人，用供養故不自成。

310-18：若求名利得菩提，提婆達多應是佛，毘嵐猛風吹壞物，懈怠無戒亦復然。

321：若行邪利濟，得證佛菩提，調達不正知，應成善逝果。

若人貪利養，墜墮於眾生，如空大風力，能墮諸飛鳥，

1. 255 “If enlightenment were possible through profit-making in this life, Even the likes of 83 Devadatta would attain enlightenment. As birds are swept downward by violent winds, So are the improper ones by attachment. {223} [F.243.b]

8)puṇyair vihīnāḥ paradāragṛddhā aśuddhaśīlāḥ kuśaleṣu boddaraḥ /

te śāsane 'narthaśmaśānadāruvat ye bodhicittena alabdhajñānāḥ // 224 //

170：無有功德仰於人，無精進意失善行，為壞亂教不承法，不能逮得慧道意。

310-18：自無善行貪女色，戒行不淨失功德，於我法中無所用，無智猶如朽爛木。

321：邪福勢盡時，其義亦如是。無信破戒者，見善如盲人，譬如焚屍柴，不吉人嫌棄。

1. 256 “Their merit is destroyed, they desire others’ wives, Their discipline is impure, and they are morally bankrupt. Those who have not obtained wisdom through the aspiration for enlightenment Are not inclined toward the teaching, as one is toward wood at a cremation ground. {224}

9)bodhyarthiko 'nveṣati buddhadharmān na tiṣṭhate cāpi yathā samokṣaḥ /

dṛḍhāḥ sa lepena kṛtaḥ kapirvā mānābhibhūtasya tathaiva bodhiḥ // 225 //

170：以至誠利致佛法，終不失行如道意，志願甚堅常清淨，所奉如應則為道。

310-18：若為菩提求佛法，何得不依解脫行？猶如黐膠縛獼猴，我慢求道亦復然。

321：雖復發善心，無彼廣大智，謗法不信故，解脫非究竟。

譬如畫無膠，莊嚴色不久，我慢自貢高，其義亦如是。

1. 257 “Bodhisattvas 84 aiming for enlightenment seek the buddha qualities, But they do not dwell like someone in possession of liberation. Just like a monkey stuck in an adhesive trap, Such is the enlightenment of those overcome by pride. {225}

10)(Vaidya, RP 142)bodhyarthikenāpi mayā svajīvaṃ tyaktaḥ priyaḥ dharmapadasya hetoḥ /

tyaktvā ca dharmāṃsta ayuktayogāḥ nirarthabhūtā nipatanti śāsanam // 226 //

170：我求佛故無所惜，及施身命索經法，是輩捨法不精進，以於道法失句義。

310-18：我昔為求一句法，棄捨身命為菩提，彼人懈怠捨我教，如是無利於我法。

321：若求佛菩提，不惜於身命，於法甚深言，勇猛勤習學。捨善行非法，所行增過失，墮於大火坑。

1. 258 “Because I was aiming for enlightenment, for the sake of a single word of the Dharma I even gave away my own precious life. Because those lacking diligence have abandoned this Dharma, They are aimless and will veer away from the teaching. {226}

11)mahāprapātaṃ jvalitaṃ hutāśanaṃ subhāṣitārthe patito 'smi pūrve /

śrutvā ca tasmin pratipattiye sthito vihāya sarvāṇi priyāpriyāṇi // 227 //

170：有大燈明無能見，我本求索善義說，適聞所教即奉行，斷絕一切諸愛欲。

310-18：我昔為求善教故，投身高崖及火聚，我得聞已如法行，棄捨一切愛憎等。

321：若聞如是法，依法而受行、斷除貪愛心、修植眾德本，乃至於一句，

1. 259 “Formerly, for the sake of the well-explained doctrine I jumped into a deep abyss, blazing with flames. After hearing it, I abided by it persistently, having abandoned All pleasant and unpleasant things. {227}

12)śrutvā guṇāḍhyaṃ ca vicitraśāsanaṃ teṣāṃ spṛhā naikapade 'pi jāyate /

adharmakāmasya kuto 'sti bodhiḥ yathaiva cāndhasya pathi prakāśanam // 228 //iti //

170：已聞種種佛法教，不能究竟一法句，非法行者何得道，譬如示盲之道徑。

310-18：彼人聞我功德法，曾不愛樂於一句，無法云何得菩提，猶如盲前說道路。

321：通達悉明了，如是積功德，成就最上道，永離於愚盲。

1. 260 “Listening to the manifold teachings, rich in good qualities, Bodhisattvas never long for them. How, then, could there be enlightenment for those who long for what is opposed to the Dharma, Like a blind person for whom there is no illuminated road?” {228}

31.

bhūtapūrvaṃ rāṣṭrapāla atīte 'dhvanyasaṃkhyaeyaiḥ kalpair asaṃkhyeyatarair acintyair atulyair apramāṇairvipulairaprameyairyadāsīt / tena kālena tena samayena siddhārthabuddhirnāma tathāgato 'rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavidanuttaraḥ puruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ ca buddho bhagavān / tena ca samayena arciṣmān nāma rājābhūt / arciṣmataḥ punā rāṣṭrapāla rājño jambūdvīpe rājyamabhūtṣoḍaśa-yojanasahasrāṇi / tena ca rāṣṭrapāla kālena tasmin jambūdvīpe viṃśatinagarasahasrāṇyabhūvan sarvāṇi kulakoṭi-sahasrikāṇi / tasya khalu punā rāṣṭrapāla rājño 'rciṣmato ratnaprabhāsaṃ nāma nagara-mabhūd-rājadhānī yatra sa rājā arciṣmān prativasati dvādaśayojanānyāyāmena pūrveṇa paścimena ca, sapta yojanāni vistareṇa dakṣiṇenottareṇa ca, saptānāṃ ratnānāṃ ca saptaprākāramaṣṭāpadasukṛtam / tena ca samayena daśavarṣakoṭiniyutāni sattvānāmāyuḥpramāṇamabhūt / rājñaḥ punā rāṣṭrapāla arciṣmataḥ puṇyaraśmirnāma putro 'bhūdabhirūpaḥ prāsādiko darśanīyaḥ paramaśubhavarṇa-puṣkalatayā samanvāgataḥ / tasya jātamātrasyaiva nidhānasahasraṃ prādurbhūtam / saptānāṃ ratnānāmekaṃ cātra nidhānaṃ rājñaḥ prāsāde prādurbhūtaṃ daśapauruṣapramāṇaṃ saptānāṃ ratnānām / tasya khalu punā rāṣṭrapāla puṇyaraśme rājakumārasya jātāmātrasyaiva sarve jāmbū-dvīpakāḥ sattvā āttamanaso 'bhūvan / ye ca sattvā bandhanagatās teṣāṃ bandhanamokṣo 'bhūt / tena khalu punā rāṣṭrapāla puṇyaraśminā rājakumāreṇa saptabhir divasaiḥ sarvaśilpānyadhigatāni yāvanti laukikāni //
170：1)佛告賴吒和羅：乃往過去無央數劫，長遠不可計、無量、不可思議。爾時有佛，號吉義如來、無所著、等正覺，在世間教授、佛、天中天。時，有國王名頞真無。 2)佛言：賴吒和羅！其頞真無國王，典主閻浮利天下，廣長六十四萬里。時，閻浮利有二萬大城、有億千家。其頞真無王有大城，名寶照明，王所治處，其城長四百八十里、廣二百八十里，以七寶為城，南北出有八道，所作審諦具足。爾時人壽十億那術歲。 3)佛告賴吒和羅：其王頞真無，有子名曰德光，端正殊好，威神妙絕。初始生時，自然有千藏出，皆有七寶；一一藏中，自然有諸國王寶，其七寶高八丈。 4)德光適生，一切閻浮利人皆大歡喜，拘閉牢獄，皆得解脫。其德光太子適生七日之中，無智不博，道俗悉具。	310-18：1)爾時佛復告護國言：護國！我念往昔過無量阿僧祇劫復過阿僧祇，不可稱量、不可思惟、無有譬喻、不可計算、不可得說。是時有佛出世，名曰成利慧多陀阿伽度、阿羅訶、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時有王名曰焰意。 2)護國！彼焰意王治化之時，此閻浮提縱廣一萬六千由旬。護國！彼時此閻浮提內有二萬諸城，彼一一城有千俱致家。護國！時彼焰意王自所住城名曰寶光明，東西十二由旬，南北七由旬，七寶所成。寶牆七重以為圍遶，一一牆間相去八步，牢固難壞。護國！彼國眾生壽命十俱致那由他歲。 3)護國！爾時彼焰意王初生一子名曰福焰，端正殊特身色具足，世間無雙瞻者無厭。護國！時彼王子初生之日，於其生處有七寶藏自然出現，其王宮內亦有七寶藏自然出現上高七人。 4)護國！彼王子生時，閻浮提內一切眾生皆大歡喜踊躍無量，若有眾生被繫閉牢獄枷鎖著身者自然解脫。護國！彼福焰王子世間所有工巧術藝，於七日內皆悉學成。	321：1)爾時，世尊說此頌已，告尊者護國言：我於過去無量無邊不可說不可說阿僧祇劫，時有佛出世，號曰成義意如來、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。爾時，有大國王名曰發光， 2)主閻浮提，其地廣闊一萬六千由旬，其中州城數滿二萬。其發光王所居城邑名曰寶光，其城東西長十二由旬，南北闊七由旬，城有七重七寶所作。彼王善行八正之道，種族豪盛有千俱胝，其國人民壽十俱胝歲。 3)王有太子名曰福光，諸根具足，色相端嚴，殊妙第一。太子生時，有千寶藏從地涌出——內有一藏現王殿前，滿中七寶，高七人量。 4)復令一切眾生所作如意，乃至禁縛之者俱得解脫。又，彼大子生得七日，一切伎藝、工巧、算術皆悉明了，乃至世、出世間一切事業無不通解。

1. 261 “Formerly, Rāṣṭrapāla, at a time in the past, truly innumerable, innumerable, very long, inconceivable, incomparable, measureless, immeasurable eons ago, there appeared in the world the illustrious buddha known as Siddhārthabuddhi. He was a tathāgata, an arhat, a perfect and complete buddha endowed with perfect knowledge and conduct, a sugata, knower of the world, an unsurpassed guide of those to be trained, a teacher of gods and men. At that time, Rāṣṭrapāla, there was a king called Arciṣmān. Rāṣṭrapāla, King Arciṣmān ruled over a kingdom in Jambudvīpa extending over sixteen thousand yojanas. At that time, Rāṣṭrapāla, there were twenty thousand cities and ten billion households in Jambudvīpa.

1. 262 “Rāṣṭrapāla, King Arciṣmān had a city named Ratnaprabhāsa, the capital where he lived. From east to west it was twelve yojanas in length, and from south to north it was seven yojanas in breadth. It was decorated with seven successive concentric outer walls made of the seven precious substances [F.244.a] and ornamented with painted checkered patterns. At that time, the beings’ lifespans reached a hundred million years.

1. 263 “Rāṣṭrapāla, king Arciṣmān had a son called Puṇyaraśmi, who had a beautiful body and was handsome, pleasant to look at, and magnificently endowed with a most excellent, splendid complexion. As soon as he was born, a thousand treasuries of the seven precious substances manifested. In the king’s court, too, manifested a treasury of seven precious substances that was about the height of ten men. Rāṣṭrapāla, as soon as young prince Puṇyaraśmi was born, all the beings of Jambudvīpa rejoiced. The prisoners were released from jail.

32.

atha khalu rāṣṭrapāla puṇyaraśme rājakumārasya śuddhāvāsakāyikā devatā ardharātrakālasamaye saṃcodayanti sma - apramattena te kumāra sadā bhavitavyam / anityatāpratyavekṣaṇakuśalena bhavitavyam / alpaṃ hi kumāra jīvitaṃ manuṣyāṇām / gamanīyaḥ saṃparāyaḥ / paraloka-bhaya-darśinā ca te bhavitavyaṃ na sarmakriyoddhureṇa /
170：佛語賴吒和羅：於時，淨居諸天，中夜時來到德光太子所，語之言：太子！不當為放逸之行。	310-18：護國！彼福焰王子於日初分，時有淨居諸天來告彼王子言：童子！汝莫放逸，應善觀無常。童子！命不久停，至於後世如是速疾，恒須觀察生大怖畏，造業必受如影隨形。	321：於夜分中有淨光天子來為說法，告太子言：福光諦聽！汝須息心，不應散亂，於諸塵境常當遠離。晝夜思惟有為之法，當觀無常、壽命盡時誰是救者，於諸非法而生怖畏。

1. 264 “Rāṣṭrapāla, young prince Puṇyaraśmi mastered all the worldly arts, as many as there are, in seven days. Then, Rāṣṭrapāla, in the middle of the night, the gods of the Śuddhāvāsa realm roused young prince Puṇyaraśmi saying, ‘Young prince, be conscientious! Become skilled in the thorough analysis of impermanence! Young prince, the life of men is not long. You will have to depart from this life. Behold the other world with fear, and do not act in contradiction with your duties.’

1)tasyāṃ velāyāmimā gāthā abhāṣata -

mā kumāra bhava supramattako mā pramādavaśamabhyupeṣyase /

apramāda sugatena varṇito ninditā hi sugataiḥ pramattakāḥ // 229 //

310-18：時淨居諸天復為童子說此偈言：童子謹慎莫放逸，亦莫隨順放逸者，棄捨放逸佛所讚，若受放逸諸佛訶。

321：爾時，淨光天子而說頌曰：太子！汝當知：莫著於迷醉，於此嶮難中，勤求於出離。

如佛所說言：若離迷醉者，此人大勇猛。

At that time, the gods also uttered the following verses:

1. 265 “ ‘Young prince, beware of carelessness! Beware of coming under the power of carelessness! The sugatas praise the conscientious ones; The sugatas scold the careless ones. {229}

2)apramatta iha ye ca sūratā dānasaṃyamaratā amatsarāḥ /

sarvasattvakṛpamaitramānasā te bhavanti nacirān narottamāḥ // 230 //

310-18：常自調順不放逸，一切能施無妬嫉，慈悲念於諸眾生，彼人不久當作佛。

321：善行於律儀，清淨無瑕穢，所見諸眾生，心生慈愍行，成佛當不久。

1. 266 “ ‘The gentle ones here who are conscientious,Who enjoy goodness and restraint, are not avaricious, And are full of compassion and loving kindness toward all sentient beings, Will before long become the supreme ones among men. {230}

3)ye 'prameya sugatā atītāḥ sāṃprataṃ ca hi ye 'py anāgatāḥ /

sarvaeva kuśalais ta udgatā apramādapatha eva susthitāḥ // 231 //

310-18：過去無量佛，現在及未來，一切從善起，住不放逸道。

321：過去一切佛、現在及未來，皆從眾善生，遠離貪、瞋、癡。

1. 267 “ ‘The sugatas of the past, The present, and the future Are all exalted due to their virtues. [F.244.b] They remain solely on the path of conscientiousness. {231}

4)annapānamatha vastrabhojanaṃ hemarūpyamaṇibhūṣaṇam /

dattaṃ tair api ca kalpakoṭiyaḥ prārthayadbhir iha bodhim uttamām // 232 //

310-18：飲食及衣服，金銀瓔珞等，俱致劫布施，為求無上道。

321：飲食及衣服、金、銀、摩尼寶、種種莊嚴具，捨施利眾生。

廣歷俱胝劫，一心求菩提，未曾有疲懈。

1. 268 “ ‘For tens of millions of eons, they gave away Food, drink, clothing, and meals, As well as gold, silver, jewels, pearls, and ornaments, Aiming for excellent enlightenment. {232}

5)(Vaidya, RP 143) hastapādamatha karṇanāsikā yācitā dadati saṃpraharṣitāḥ /

sarvabodhiguṇapūritāśayāḥ te bhavanti nacirānnarottamāḥ // 233 //

310-18：手足耳鼻等，求者歡喜施，真心求功德，不久得成佛。

321：或捨於身分、頭、目、手、足等，於彼求乞人，心生大歡喜。

以此積功德，而成佛菩提。

1. 269 “ ‘As they have joyfully given up their feet, hands, ears, and noses To those asking for them, With their intent perfected in terms of the qualities of enlightenment, They will soon become the supreme ones among men. {233}

6)rajyasaukhyavibhavāṃśca sarvaśo viprahāya dayitāḥ sriyo 'pi ca /

raṅgamāyasadṛśaṃ hi saṃskṛtaṃ saṃśrayasva vanam eva niḥspṛhaḥ // 234 //

310-18：王位威勢力，妻子及眷屬，有為如幻化，速捨莫戀著。

321：設處國王位，豪貴而最上，美女及眷屬，晝夜常圍繞，宮殿及國城，悉皆如幻化。

1. 270 “ ‘Abandon the enjoyments of the kingdom, your beloved women, And even all possessions, And live in the forest, without desire, Because conditioned things are like a spectacle on a stage, or an illusion. {234}

7)jīvitaṃ capalamadhruvaṃ sadā mṛttikāghaṭaka eva bhedi ca /

yācitopamamaśāśvataṃ sadā nātra nityamaśubhaṃ kumāraka // 235 //

310-18：壽命不久停，如坏器易壞，假借世不久，此亦無常定。

321：譬如坏器等、陽焰、水沫泡，其體不堅牢，非實、非久住。如是無常法，虛妄汝當知。

1. 271 “ ‘Life is unstable and always changing, Fragile like a clay pot. Like something borrowed and unenduring, Young prince, it is without permanence and unpleasant. {235}

8)neha mātra na pitā na bāndhavā dhārayanti yatamāna durgatim /

yatkṛtaṃ hi śubhāśubhaṃ tatprāyantamanuyāti pṛṣṭhataḥ // 236 //

310-18：父母及眷屬，惡道無能救，眾生造善惡，如影恒逐形。

321：父母與妻男，誰能相救濟？所作善、惡業，是人隨業行，

1. 272 “ ‘In this life, when you fall into the lower realms, Even your father and mother won’t be able to hold on to you. Whatever virtuous or nonvirtuous deeds are done by men Will always follow them at the end. {236}

9)kāmahetu bahukalpasāgarā anyamanyavadhitā nirarthakāḥ /

kasyacinna ca kṛtaṃ tvayā hitaṃ vyartha eva ca niveśitaḥ śramaḥ // 237 //

310-18：多求於欲海，相害不為利，而無濟拔者，虛受疲勞苦。

321：如是無數劫，常沈生死海。亦如無目人，於境而不了，虛受於勤勞，終墮嶮惡趣。

1. 273 “ ‘For many oceans of eons, you and beings have killed each other Because of desire and without reason. You have not helped anyone. The hardship you are engaged in is useless. {237}

10)adya te jagata eṣato hitaṃ bodhiśāntamatulaṃ padottamam /

majjamāṃsamapi carma śuṣyate yady api tvam api mā kṛthā śramam // 238 //

310-18：今欲作他利，求寂無上道，乾枯皮肉髓，汝莫以為苦。

321：菩提最上路，勇猛精進行，乃至於命終，不生三惡道。

1. 274 “ ‘Now that you seek the incomparable peace of enlightenment For the benefit of the world, the highest spiritual level, And now that your marrow, flesh, and skin are drying up, Should you not exert yourself? {238}

11)durlabho hi sugatasya saṃbhavaḥ śāntadharmaśravaṇaṃ sudurlabham /

mārapakṣamavadhūya yatnato buddhajñāna nacireṇa lapsyase // 239 //

310-18：諸佛出世難，寂滅法難聞，勤事善知識，能破諸魔眾。

321：佛世人難值、正法難得聞，降伏煩惱怨，

1. 275 “ ‘Rare is the appearance of a sugata; Extremely rare is it to listen to the peaceful Dharma. Zealously clearing away Māra’s armies, You will attain buddha wisdom before long. {239}

12)bhadramitraparisevakaḥ sadā pāpamitraparivarjako bhava /

satpathe upanayanti te sadā duṣpathā ca satataṃ nivārakāḥ // 240 //

310-18：捨離惡知識，能住於正道，遮蔽惡邪徑，

321：親近於善友，恒修入正道。安住菩提心，不退於佛道，

1. 276 “ ‘Always attend to virtuous friends, And avoid nefarious friends. Virtuous friends 85 always lead you to the virtuous path; They always cause you to shun the wrong path. {240}

13)sādhu vīryamapi kṛtva susthiraṃ kāyajīvitaspṛhāṃ vihāya ca /

vajrakalpahṛdayā dṛḍhāśrayā buddhamārgam imam eva suśrutam // 241 //

310-18：善哉精進住。汝莫惜身命，持心如金剛，正問諸師道，

321：如是行方便，世間無有上。

1. 277 “ ‘Perfectly develop resolute effort; Abandon the desire for body and life. With a firm intention whose nature is like a vajra, Devote yourself to this path of the Buddha. {241}

14)durlabhaṃ padavaraṃ hyanuttaraṃ sarva eva purimā narottamā /

araṇyagocararatāḥ prabhaṃkarāḥ teṣa tvaṃ cara pathe 'nuvartakaḥ // 242 //

310-18：莫捨正信意。一切過去佛，常樂阿蘭若，汝應順彼學，

321：過去一切佛，捨離於親愛，常處於深山，

1. 278 “ ‘When all the former supreme ones among men, the illuminators, [F.245.a] Were seeking the best, unexcelled state, They took pleasure in the experience of the forest. You too should follow in their footsteps. {242}

15)araṇyavāsanirataḥ sadā bhava mātṛputrapitṛbāndhavān priyān /

viprahāya sakalaṃ suhṛjjanaṃ kāyajīvitakṛtāmapi tṛṣṇām /

eṣatādya vipulaṃ sugatajñānasaṃcayam eṣatā padavaraṃ hyanuttaram // 243 //

310-18：應樂在空閑。棄捨於恩愛，妻子眷屬等，己身及壽命，以求廣大智。

321：正念自思惟，堅固如金剛，志求無上道。

1. 279 “ ‘Always take pleasure in living in the forest; Abandon father, mother, sons, dear friends, And all others close to your heart, Without craving for body and life. Seek now the vast wisdom of the Sugata, The supreme, unsurpassable message.’ 86 {243}

33.

atha khalu rāṣṭrapāla puṇyaraśmī rājakumārastata upādāya daśabhirvarṣairna jātu styānamiddhamavakrāmitavān, na jātu hasitavān, na krīḍito na ramitaḥ, na paricārito na jātūdyānabhūmiṃ gato na jātu sakhāyān dṛṣṭvā vismitaḥ / na jātu gītābhilāṣyabhūt / na rājyadhanagṛhanagareṣu spṛhāmutpāditavān / evaṃ sarvavastuṣu anapekṣo 'bhūt / ekaḥ pradhyāyamānaḥ sthito 'bhūt pratisaṃlīnaḥ paramadaurbalyabhāvaṃ vicintayan / asāramitvaraṃ ca lokamanāśvasan / apriyasamavadhānaṃ priyavinābhāvaṃ bālollāpanaṃ saṃsāraratinirāsvādaṃ rājyasukhaṃ vimoghadharmaṃ (Vaidya, RP 144) bhavābhīṣṭaṃ śamatṛptaṃ pṛthagjanatvaṃ sadā viruddham / bālāyuktajanamadhyagato 'smi yannvahaṃ tūṣṇībhāvenātināmadhyeyam / sa ekānte tūṣṇībhūtaḥ apramādaṃ vicintayan priyavinābhāvamekākī viharati sma //
170：於是德光太子從是已來，具足萬歲之中，1)初不睡眠、亦不調戲；初不歌舞、未曾作樂；亦不行來、不出遊觀；未曾貪身、亦不念歌舞伎樂；不貪財利、不念家居；不著郡國、亦無所求；一切所有，無所愛惜；2)如立一心，常在獨處，以寂諸難，得意少有。無生不死者，身命不可保、不相敬重，天下恩愛會當別離；無有作導師者，亂法犯罪，憂怖恐懼；3)凡夫之土，不知厭足，以愚癡力，常憙諍鬪。4)我今者，為墮無行之中；我欲默然無為。彼時太子獨處閑居，無放逸意，遠諸愛欲為等心行。	310-18：爾時世尊復告護國菩薩言：善男子！其福焰王子從彼諸天聞此偈已，1)於十年內未曾睡眠、未曾戲笑、未曾歌舞、未曾喜樂、未曾踊躍、未曾放逸，不入園苑、不樂眷屬、不貪王位，於資財城郭不生樂心，如是一切內外諸物皆悉棄捨，2)唯入禪定住於靜室而自思惟：一切法無常、無強無力、無有堅牢，暫現而滅。王位無味、無有自在，恩愛別離，怨憎相會，無可貪著，妄生愛樂皆由愚癡，虛妄誑惑無一實也，唯有解脫寂滅為樂。3)而諸凡夫愚癡所醉常樂處之，橫生優劣之相。4)我今在此凡愚眾中，應住默然，思不放逸。	321：爾時，佛告尊者護國言：淨光天子說此頌已，1)彼福光太子年至十歲，智慧明達而無戲論。2)於世所有園林、花卉、流泉、浴池、歌舞、作樂而不愛著，乃至國城、宮殿、象、馬、車乘、金、銀、財寶，一切所欲之事悉皆遠離。3)一心思惟：我身虛幻，四大假合，無有堅實，大地、諸天悉非究竟。4)凡夫眾生常行非法，愚癡迷惑，分別親踈，耽著欲樂無有厭足，永處輪迴無解脫時。5)我於如是愚迷人中而乃受生。作是念已，志意繫心專求解脫。

1. 280 “Rāṣṭrapāla, from then on, for ten years the young prince Puṇyaraśmi was never overpowered by drowsiness or torpor. He never laughed, never played, never enjoyed himself, and never engaged in sports. He never went to the pleasure groves, he was never excited to meet friends, and he never took pleasure in music. He never desired kingship, wealth, houses, or cities. Thus, he had no concern for anything, and was engaged in solitary reflection. Devoting himself to secluded contemplation, he contemplated, in a condition of utter helplessness, that the world is without essence and subject to destruction. He thought about meeting with unpleasant things and being separated from pleasant things, about how the childish are deceived, and that there is no enjoyment of pleasure in saṃsāra. He thought about the deceptive character of the enjoyments of kingship, and how one cannot be content with the enjoyments of existence. And he reflected upon ordinary persons, constantly in disagreement, thinking, ‘As I am in themiddle of childish ones, who are not diligent, I should spend my time in silence.’ Alone, he stayed in silence. Pondering conscientiously, he abided alone, aloof from pleasurable things.

34.

atha khalu rāṣṭrapāla rājñārciṣmatā anyatarasmin pṛthivīpradeśe ratipradhānaṃ nāma nagaraṃ māpitamabhūt kumārasya paribhogārtham / dakṣiṇenottareṇa ca sapta vīthīśatāni, saptabhiḥ prākāraiḥ samantato 'nuparikṣiptamabhūtsaptaratnamayaiḥ kiṅkiṇījālasamucchritair muktājālaratnayaṣṭivitānaiḥ / sarveṣu ca vīthīmukheṣu aśītiratnayaṣṭisahasrāṇi sthāpitānyabhūvan / sarvasyā ca ratnayaṣṭayāṃ yaṣṭiratnasūtrasahasrāṇi nibaddhānyabhūvan / sarvatra ca ratnasūtre caturdaśa tālapaṅktikoṭyo nibaddhānyabhūvan, yāsāṃ vāteneritānāṃ vātasaṃghaṭṭitānāṃ tadyathāpi nāma tūryaśatasahasrasya ghoṣaśabdaḥ syāt / sarveṣu ca vīthīmukheṣu pañca pañca kanyāśatāni sthāpitānyabhūvan gītakuśalāni nṛttakuśalāni prathamayauvanaprāptāni sarvajagatparibhogyāni / tāsāṃ ca rājñārciṣmatā ājñā dattābhūt - rātridivaṃ bhavantībhirnānyā kthā kāryāṃ anyatra nṛttagītavāditena / sarve rañjayitavyā ye keciccaturṣu dikṣvāgacchanti / apyevaṃ nāma kumārasya raticittamutpadyeta / na ca kasyacit sattvasyāpanāyaṃ vaktavyam / teṣu ca punaḥ sarvavīthīmukheṣu annamannārthikebhyo dīyate, pānaṃ pānārthikebhyaḥ, yānaṃ yānārthikebhyo yāvadvadvastragandhamālyavilepana-śayyopāśrayajīvitapariṣkāraṃ suvarṇarūpyamaṇimuktāvaiḍūrya śaṅkhaśilāpravālajātarūparajata hastyaśvaśodhanaṃ sarvābharaṇaṃ ratnarāśayaśca sthāpitā abhūvan sarvajanaparibhogārtham /
170：1)佛語賴吒和羅：時，王頞真無他域之中，有一大城，名樂施財，為德光太子造，2)南北行有八重、八百交道，以七寶為城；其城七重，以七寶為帳，皆以白珠而瓔珞之；一切諸欄楯間有八萬寶柱，一切諸寶柱各有六萬寶繩互相交繫，一切諸寶繩各有千四百億帶係；若有風吹，展轉相揩，出百千伎樂之音聲。一切諸欄楯前，各有五百采女，善鼓音樂，皆工歌舞，得第一伎，所作具足，能歡悅一切天下諸國人王，以是供給德光太子。3)王告諸采女曰：汝等捨諸因緣，晝夜作諸伎樂，以樂太子，令可其意，無得使見不善之事。4)一切欄楯邊置諸施具，飢者與飯，渴者與漿，欲得車馬者與之，欲得衣服、華香、坐具、舍宅、燈火，隨其所求供養。具金銀、明月珠、琉璃、水精、象馬，一切諸七寶瓔珞以給天下。	310-18：1)護國！爾時彼焰意大王為此童子更別立城名勝喜樂，有七重寶牆以為圍遶。2)其城南北有七百街巷，其街牆壁七寶所成，金鈴羅網以覆其上，更以真珠眾寶羅網重覆其上。一一巷首皆有八萬四千寶柱，於諸寶柱上繫六萬寶繩共相鉤連，諸寶繩間懸十四俱致寶多羅樹，微風吹動出妙音聲，猶如百千音樂不鼓自鳴。一一諸街巷首安置五百童女、盛壯少年善解歌舞，為一切眾生愛樂之故。3)其焰意王復更告令一切，汝等諸人從今已去，晝夜莫作餘事，唯作歌舞嬉戲，令諸眾生歡喜受樂。四方來者悉令歡喜，乃至不聽出一麁言，欲令王子心生愛樂。4)復於巷首安置種種布施之具，所謂衣服、飲食、瓔珞、床敷氈褥、車乘輦輿、象馬牛羊、五行之具，金銀琉璃、車璩馬瑙、珊瑚虎魄、真珠等寶，塗香末香、燒香薰香、種種花鬘等。若須衣者與衣，須食與食，須飲與飲，須乘與乘，隨其所須而施與之。更於處處安諸珍寶等聚，擬諸眾人之所受用。	321：1)爾時，世尊復告尊者護國言：彼發光王為其太子選擇最上淨妙福地建置一城，名曰愛樂。2)其城七重，於其城中有七百街道，純以七寶、鈴鐸、真珠羅網遍覆其上。復有六十眾寶妙蓋、八萬寶幢於諸街巷次第行布，一一寶幢有六萬寶索，一一寶索有十四俱胝樂器，如是樂器，微風吹動出妙音聲，如百千天樂。又，於此城街巷、衢路處處各住五百童女——是諸童女身相端嚴，顏貌和悅，於諸音樂、歌舞、作倡一切悉能。3)時發光王勅告之曰：令諸童女晝夜作樂，不得間斷。所有四方一切人民來入此城，見斯音樂、快樂之事，奔聚看翫，令其太子心生樂著。4)又復，王言：所有眾生求飲食者施以飲食、求衣服者施以衣服、求花鬘塗香者施以花鬘塗香、求床榻臥具者施以床榻臥具，乃至以金、銀、摩尼、硨磲、碼碯、珊瑚、真珠、吠瑠璃等如是諸寶處處堆積，復有象、馬、車乘，皆以眾寶種種莊嚴，令一切眾生隨意受用。

1. 281 “Then, Rāṣṭrapāla, King Arciṣmān had a city built elsewhere, called Ratipradhāna, for the young prince’s enjoyment. He constructed seven hundred streets running north and seven hundred running south. It was encircled on all sides by seven successive concentric outer walls made of the seven precious substances, adorned with nets of small bells, nets of pearls, and jeweled pillars. One thousand jeweled pillars were erected [F.245.b] at the arched gates to all the streets. Sixty thousand strings of jewels were fastened to all the jeweled pillars. In the four directions, ten million garlands of cymbals were tied to all the strings of jewels. 87 When they were stirred into motion by the wind, a sound arose like the pleasant melody of hundreds of thousands of musical instruments. At each arched gate to the streets were stationed five hundred girls, skilled in song and dance, in the prime of their lives, appropriate for the enjoyment of all the people.

1. 282 “To all of them King Arciṣmān gave this command: ‘Day and night you should truly please sentient beings who approach from the four directions with song, dance, and the sound of music. By every means, you should generate nothing but thoughts that please the young prince. Do not speak about anything else. Do not say anything unpleasant to sentient beings.

1. 283 “ ‘At the arched gates leading to all the streets, food should be offered to those who long for food, drink to those who long for drink, and vehicles to those who long for vehicles. In addition to these things, they should be given all manner of clothing, fragrant substances, garlands, ointments, beds, cushions for their backs, basic necessities, unrefined gold, silver, jewels, pearls, beryl, shells, crystals, coral, gold and silver coins, elephants, horses, chariots, oxen, cattle, and adornments.’ This abundance of precious objects was displayed to be enjoyed by everyone.

35.

tena ca samayena madhye nagarasya samantato yojanaṃ gṛhaṃ kumārasya māpitamabhūt-paribhogāya saptānāṃ ratnānāmaṣṭāpadanibaddhaṃ toraṇasaptapratimaṇḍitam / tatra caikaḥ prāsādaḥ kārito 'bhūt, yatra catasraḥ śayanakoṭyaḥ prajñaptamabhūtkumārasya paribhogārtham / tatra ca madhye udyānaṃ māpitamabhūtsarvapuṣpavṛkṣasarvaphalavṛkṣa-sarvaratnavṛkṣa-pratisphuṭaṃ saṃchāditamabhūta / tasya khalu punā rāṣṭrapāla udyānasya madhye puṣkariṇi kāritābhūt saptaratnamayī catūratnasopānī, tadyathā suvarṇasya rūpyasya vaiḍūryasya sphaṭikasya / aṣṭottaraṃ ca siṃhamukhaśataṃ yena gandhodakaṃ praviśati tasyāḥ khalu punaḥ puṣkariṇyāḥ / aṣṭaśatameva siṃhamukhānāṃ yena punareva tadvāri nirvahati / utpalapadmakumudapuṇḍarīkaiḥ satatasamitaṃ saṃpuṣpitā samantataśca ratnavṛkṣaparivāritā sarvakālikaiśca puṣpaphalavṛkṣaiḥ parisphuṭā / tasyāḥ puṣkariṇyāḥ tīre aṣṭaśataṃ ratnavṛkṣāṇāṃ māpitamabhūt / sarvasmin ratnavṛkṣe ṣaṣṭiṣaṣṭi ratnasūtrāṇi nibaddhāni / sarvatra ca tālapaṅktikoṭyo nibaddhāḥ / tāsāṃ ca vāteneritānāṃ vātasaṃghaṭṭitānāṃ śabdo niścarati tadyathāpi nāma tūryaśatasahasrasya saṃpravāditasya / sā ca puṣkariṇi upariratnajālasaṃchāditābhūt, mā kumārasya rajo pāṃśurvā śarīre nipatiṣyatīti //
170：1)其城中央，為德光太子作七寶宮殿、八重交露；2)彼一講堂，上有四億床座以給太子。3)城中有園觀，生花樹、寶樹，其樹常生，悉遍覆蓋。4))佛語賴吒和羅：其園觀，中央有七寶浴池，以四寶——金、銀、水精、琉璃為欄楯；5)中有八百師子之頭，其水由中入浴池。其浴池中復有八百師子頭，6)池水從中流出。池中常生四種花——青蓮花、紅蓮花、白蓮花、黃蓮花；周匝有寶樹，其樹皆有花實。7)其浴池邊復有八百莊飾寶樹，一切諸寶樹間各復有十二寶樹，8)各以八十八寶縷轉相連結；風起吹樹轉相敲，概出百千種音聲。9)諸浴池上皆有七寶交露帳，德光太子在其中浴。	310-18：1)又於城中造作宮殿，擬為王子遊戲之處。其地皆以眾寶間錯，於其城上起大高樓眾寶莊嚴。2)於城中央造一大殿，殿內安置千萬床敷。3)於殿四邊造諸園苑，其園苑內有諸樹木，一切花果諸喜樂樹具足充滿。4)護國！彼園苑中造七寶池，其池四面有四寶階道。何等為四？所謂金、銀、瑠璃、頗梨。5)於一方面有二師子，百寶所成。彼二師子各吐香水入彼池內。其池四邊復各有二寶師子，各各引水而出其池，6)常有優鉢羅花、波頭摩花、俱物頭花、奔陀利花。其池四岸寶樹圍遶，復有樹木諸花果等周匝遍滿。7)復有八百寶樹，是諸寶樹以諸寶繩共相連繫，8)一一寶樹各懸繒幡。其池四面復有億數寶多羅樹，於其樹間繫以寶繩懸諸金鈴，微風吹動出微妙音，如百千樂不鼓自鳴。9)恐諸埃塵，以大寶網彌覆地上。	321：1)爾時，發光王復為太子於此城中修建一宮，廣一由旬，造四門樓，戶牖、軒窗，皆以七寶種種莊嚴。2)於此宮中置一大殿，用百千珍寶周匝莊挍，於殿中間安四俱胝眾寶床榻及以臥具。3)復於城中置一大園，花、菓、樹木其數甚多，蓊蔚開敷，世所希有。於其中間排一切寶樹，光明照曜無不愛樂。4)又於園中有七寶池，於池四邊有四界道，四寶所成，所謂金、銀、吠瑠璃、玻瓈。5)於池周匝置一百八師子口，水從彼入；復置一百八師子口，水從彼出。6)其中復生鉢訥摩花、烏怛鉢攞花、俱母那花、奔拏哩迦花等種種名花，恒時開敷於池周匝。7)復有八百寶樹，一一寶樹各懸寶索，一一索上有俱胝數樂器，微風吹動出妙音聲，令諸眾生聞者愛樂。8)復次，寶樹懸掛八十百千珍寶妙幡，9)又於池上置大寶網而以為蓋，覆太子身令離塵坌。

1. 284 “At that time, in the center of the city, a house was built for the young prince’s enjoyment. It was about one yojana in circumference, checkered with the seven precious substances, and adorned with hundreds of arched gates. On the inside a court was built, where forty million cushions were arranged for the enjoyment of the young prince. In the middle of that, a pleasure grove was created, filled with all sorts of flowering trees, fruit trees, and jeweled trees. [F.246.a] Rāṣṭrapāla, in the midst of this pleasure grove, a pond made of various kinds of precious substances was constructed. It was endowed with steps made of the four kinds of precious substances, namely, gold, silver, beryl, and crystal. One hundred eight lions’ mouths were erected, through which scented water streamed into the pond. Also, through one hundred eight lions’ mouths, water flowed out of that pond.

1. 285 “Blue, red, pink, and white lotuses bloomed constantly. The pond 88 was completely encircled by jeweled trees and enriched by everlasting flowering and fruit trees. On the banks of this pond were planted eight hundred jeweled trees, and on all these jeweled trees were fastened strings of jewels. To each of these were fastened ten million garlands of cymbals. When they were stirred into motion by the wind, a sound arose like the pleasant melody of hundreds of thousands of musical instruments. To ensure that the young prince’s body was touched by neither earth nor dust, 89 a canopy of jewels was spread out above this pond.

36.

tena ca samayena tasmin prāsāde catasra āsanakoṭyaḥ prajñaptā abhūvan saptaratnamayyaḥ / sarvasmiṃścāsane pañca pañca dūṣyaśatāni prajñptānyabhūvan / tatra ca madhye āsanaṃ prajñaptaṃ saptaratnamayaṃ saptapauruṣamuccatvena aśītidūṣyakoṭibhiḥ prajñaptam, yatra puṇyaraśmī rājakumāro (Vaidya, RP 145) niṣetsyata iti / sarvatra cāsanamūle agarugandhaghaṭikā dhūpyate / triṣkṛtvo divasasya triṣkṛtvo rātreḥ puṣpasaṃstaraḥ kriyate / suvarṇachadanācchāditaṃ suvarṇapadmapralambitaṃ muktājālavitataṃ maṇiratnaprabhāvabhāsitamaśītisahasrapralambitam / sarvatra ca ratnavṛkṣe patākāśatāni pralambitānyabhūvan / sarvatra codyāne navatirmaṇiratnaśata-sahasrāṇi yojanaprabhāṇi sthāpitānyabhūvan, teṣāṃ ca prabhayā sarvaloko 'vabhāsito 'bhūt / tasmin punā rāṣṭrapāla udyāne śukasārikakroñcakokilamayūrahaṃsacakravākakunālakalaviṅkajīvaṃjīvakā manuṣyapralāpinaḥ pakṣiṇo 'bhūvan / yeṣāṃ nikūjitāni nadatāṃ nandane devānāmiva madanīyaḥ śabdo niścarati / kumārasya ca paribhogārthaṃ pañcarasaśataprakārāṇi bhojanāni satatasamitam abhisaṃskṛtāny abhūvan sarvākārasaṃpannāni //
170：1)其講堂上有四十億七寶床座，各敷五百坐具。其中央敷一大七寶座、敷八十億妙衣，以為坐具；座高五丈六尺，德光太子在其上坐。2)一切諸床座下各有香爐，晝夜三反，火燒蜜香，布諸好花，以寶覆蓋，垂金色蓮花。3)殿上有明月珠帳，垂八萬明月珠，出其光明，普有所照。一切諸樹上皆懸諸幡蓋，一切諸園觀中各有九萬明月珠。其一珠光明照四十里，普遍佛國。4)佛語賴吒和羅：其園觀中，有鸚鵡、鸕鶿、拘耆、孔雀、鴈鳥、鴛鴦、鳩那羅鳥、鶡鵯鳥、諸耆域鳥，皆共悲鳴，有種種音聲，以樂德光太子。5)常作五百味供具，	310-18：1)於彼殿內安置千萬七寶床敷，諸寶床上各敷五百種褥。於殿中間敷一高座，其座七寶所成高於七人，復於座上敷八萬俱致微妙衣服。2)其高座前置寶香鑪燒沈水香，夜三晝三散諸名花。以金羅網彌覆殿上，其羅網邊懸金蓮花，復以真珠羅網覆金網上，復有八萬明淨珍寶以為光明。3)於其園內又置九百萬寶聚，一一寶聚高一由旬，出大光明照彼世界。4)護國！於彼園內復有諸鳥，所謂鸚鵡、鸜鵒鴻鶴、俱繫羅鳥、孔雀鵝鴈，及以鴛鴦、俱那羅鳥、迦陵頻伽鳥、命命鳥。彼等諸鳥若欲鳴時，皆作人聲微妙和雅，猶如諸天歡喜園內諸鳥之音，凡所出聲皆欲令王子生歡喜故。5)又復別為王子建立厨饍，日別辦具五百種味以供王子。	321：1)爾時，發光王復令殿內以其七寶造四俱胝寶座，一一寶座各以五百上妙之衣敷於座上。於其中間置一大座，高七人量，以八十俱胝上妙寶衣敷設其上，此是福光太子所登之座。2)於諸座前各置香爐——純金所成——於爐周匝懸金鈴鐸及金蓮花，摩尼寶網四面嚴飾，光明照耀，晝夜三時恒爇沈香及散妙花。3)復於園內有九十九百千摩尼寶，一一摩尼寶廣一由旬，有大光明照一切世界。4)爾時，世尊復告護國言：福光太子園苑之內有種種飛鳥，鸚鵡、鴝鵒、鴛鴦、鵝、鴨、孔雀、舍利、俱枳羅鳥、俱拏羅鳥、迦陵、頻伽、命命鳥等。如是眾鳥俱善人言，每群飛時作微妙聲——如眾音樂而無有異，亦如天帝歡喜之園——令諸天人受妙快樂。5彼發光天子復為太子修饌上味飲食，逐日供給五百千車。

1. 286 “At that time forty million thrones, made of seven precious substances, were arranged in this court, and on each of the thrones were spread five hundred pieces of calico fabric.

1. 287 “A throne was erected, fashioned out of the seven precious substances, about the height of seven men, where young prince Puṇyaraśmi was seated. In the middle of this, eight hundred and seventy million pieces of calico fabric were spread out. Everywhere at the base of the throne incense pots of agarwood perfumed the air. Three times per day and three times per night, flowers were scattered. The throne 90 was decorated with a golden covering. It was draped with golden lotuses. It was arrayed with nets of pearls and jewels, which shone with the splendor of precious jewels. Eighty thousand jeweled canopies were suspended. On every jeweled tree, a hundred banners were suspended. Throughout this pleasure grove, nine million nine hundred thousand lights of precious strings of jewels measuring about one yojana were placed. The whole world [F.246.b] was illuminated by their splendor.

1. 288 “Rāṣṭrapāla, in this pleasure grove lived flocks of birds that spoke in human tongues, namely, parrots, myna birds, cranes, cuckoos, peacocks, geese, wild geese, kuṇāla birds, kalaviṅka birds, and partridges. When they spoke and sang, a sound came forth that satisfied the gods of the pleasure grove. For the young prince’s enjoyment, meals of five hundred flavors, replete with all sorts of tastes, were continuously arrayed.

37.

tena ca punaḥ samayena viṃśavarṣāḥ samānāḥ ṣoḍaśavarṣātikrāntāḥ kumārakāḥ sarvanagarebhyaḥ samudānīya tatra ca nagare praveśitā abhūvan sarvaśilpasthānakarmasthānavidhijñāḥ / sarvaloiki-karatyupakaraṇavidhijñānāmaśītikoṭyaḥ tasminnagare praveśitā abhūvan / tasya mātāpitṛbhyāṃ koṭiḥ kanyānāṃ dattā, jñātisaṃghena koṭiḥ, naigamajñānapadaiḥ koṭiḥ, sarvarājena koṭiḥ kanyānāṃ dattā abhūvan / tāśca sarvā abhurūpāḥ prāsādikā darśanīyāḥ sarvāḥ ṣoḍaśavarṣa-pramāṇā jātyā gītakuśalā vādyakuśalā nṛttakuśalā hasitakuśalāḥ puruṣopasaṃkramaṇakuśalā ārja-vāḥ śiśavā madhurā vṛddhayaḥ pūrvābhilāpinyaḥ smitamukhāśopacārakuśalāḥ sarvakalāsu vidhi-jñā nātidīrghā nātihrasvā nātisthūlā nātigauryo nātiśyāmāḥ / yāsāmutpalagandho mudhāt pravāti, candanagandho gātrebhyaḥ pravāti / vyaktāṃ iva devakanyakāḥ, ekāntamanāmayacāroṇyaḥ /
170：1)爾時，一切房室中有五百童男，限年十六以上、二十已還，皆悉童男，都於諸國採擇。得是諸童男將入彼城，皆悉巧黠無所不能、皆知天下諸所作為。2)復將八十億童女在其城中，端正姝好，年十六已、上限至二十，皆工歌舞，能令男子歡悅，其所語柔軟工談，言語常如應時，不長亦不短、不肥亦不瘦、不白亦不黑，口出優鉢花香、身出栴檀香，皆如天上玉女悉共同心，皆悉圍遶德光太子鼓樂絃歌。	310-18：1)爾時大王又勅國內諸城邑一切童子普告令集，童子之數凡有八十俱致。其諸童子，或年始二十或有過者，悉能善解一切工巧伎藝嚴飾鮮潔，皆令入於勝喜樂城。而彼童子等各有父母，復將千萬俱致婇女擬諸童子驅馳使役，童子眷屬2)亦皆奉獻千萬童女以為給使，乃至國內大富長者及以人民亦各送千萬俱致婇女。是諸婇女年始十六，不長不短、不白不黑、不麁不細，皆悉端正世間無比，善解音樂及以歌舞，善於戲笑言語調柔顏色和悅，若老若少皆能慰喻，一切伎能悉善通達身相具足，其口香氣如優鉢羅花，身諸毛孔出栴檀香，微妙清潔猶如天女。福焰王子處此宮內，婇女眾等常作音樂種種供養。	321：1)復令使命於諸城邑、聚落選取童女——年十六歲至二十歲者，色相端嚴，諸根具足，不長、不短，不肥、不瘦，不白、不黑，身出白檀香、口出優鉢羅花香，言詞美善，心意純直而無妬忌，善解博弈、歌舞、戲樂，乃至一切世間工巧伎藝無不悉解——如是童女得八十俱胝，來入王城。2)爾時，發光天子以此八十俱胝童女賜於太子、王自宮中所有童女復賜一俱胝、王諸親眷亦以一俱胝童女奉上太子、宰輔重臣亦以一俱胝童女奉上太子、國城庶民亦以一俱胝童女奉上太子，如是八十四俱胝童女俱令侍從承事及歌舞作樂悅樂太子。

At that time, youths between the ages of sixteen and twenty years were rounded up from all the cities and led to this grove. Eight hundred million people, all of whom were learned in arts and crafts, in the worldly pleasures, and in acts of service, were led to this city.

1. 289 “Ten million girls were offered to him by his parents, ten million by his relatives, ten million by people of the city, and ten million by all the kings. All of them had exclusively gorgeous bodies, ravishing and delightful. Moreover, they were all sixteen years of age, and skilled in singing, playing instruments, dancing, entertaining, and the ways of approaching men. They were all upright, youthful, and charming, with soft curves. They were honest in speech, had smiling faces and skillful behavior, and were skilled in all arts. They were neither too tall nor too short, neither too thin nor too fat, and neither too fair nor too dark. Their breaths carried the scent of lotus flowers, and from their bodies emanated the fragrance of sandalwood. They appeared as brilliant as divine maidens, looking extremely attractive and singing melodious songs. Amidst them was seated young prince Puṇyaraśmi.

38.

tāsāṃ madhyagataḥ puṇyaraśmī rājakumāraḥ saṃgītisaṃprabhāṇitena tatra ca saṃgītiśabde caivaṃ cittamutpādayati - mahānamitrasaṃgho batāyaṃ mama prādurbhutaḥ kuśaladharmaparimoṣakaḥ / hanta anapekṣo bhaviṣyāmi / sa tasmin samaye syādyathāpi nāma vadhyaḥ puruṣo dṛṣṭvā na vismayacitta mutpādayati, evameva puṇyaraśmī rājakumāraḥ tāṃ pramadāṃ dṛṣṭvā na viṣmayati, nāpi tatra nagare, na ca sakhībhiṃrvismayati sma / taiśca daśabhirvarṣairna jātu rūpanimittam udgṛhītavān / na śabdanimittaṃ na gandha nimittaṃ na rasanimittaṃ na sparśanimittam udgṛhītavān / anyatraivaṃrūpaṃ cittaṃ pravartayate sma - kadā tāvadevaṃrūpādamitrasaṃghamadhyānmama mokṣo bhaviṣyati ? kadāhamapramādacaryāṃ cariṣyāmi yena me mokṣo bhaviṣyati ? atha khalu tāḥ kanyakāḥ rājño 'rciṣmata ārocayanti sma -na deva kumāraḥ krīḍati, na ramate, na paricārayati ? atha khalu rāṣṭrapāla rājā arciṣmānaśītibhī rājasahasraiḥ sārdhaṃ yena puṇyaraśmī rājakumāras tenopasaṃkrāmat / upasaṃkramyāśrumukhaḥ pravepamānena kāyena śocamāno dharaṇitale prapatitaḥ /
170：1)於是德光太子心念言：我今自然得大怨家，眾亂我清白之法，我今當作無所惜之行。2)於是太子愁憂不樂。譬如有人所見拘繫心無所樂，德光太子亦如是也。3)見諸采女伎樂，意無放逸，亦不以為奇特、亦不貪其城郭、亦不著車乘。4)彼具足於千歲中，未曾愛色，想亦不想，聲香味細滑皆除諸想，常專志一心，念言：此為是我怨家之眾，我何持出是怨家中去，而得解脫，為無放逸行。5)爾時，諸采女白王頞真無：太子不聽歌舞，愁憂不樂。6)佛語賴吒和羅：時，王頞真無與八萬小王俱，往詣德光太子所，悲泣淚出，愁憂不樂，感絕躃地。	310-18：1)爾時王子聞此音樂已作如是念：今者此等為我作大怨讐奪我善法，我應棄捨。2)王子爾時見諸樂事不喜不樂，譬如丈夫臨被刑戮，雖見色欲不生歡喜。如是如是，3)福焰王子在彼女眾之時心無歡喜，在彼城內與諸眷屬同會聚集亦不歡喜。4)從是已來經於十年，不取色相、不取聲香味觸等相，唯作是念：我今何時脫此怨讐？我於何時行不放逸當得解脫？5)爾時諸女白焰意王言：大天當知，今此王子共我等聚，不相喜樂亦不受樂。6)佛言：護國！爾時焰意王與八萬小王前後圍遶，詣向福焰王子所。到已流淚滿面遍身，戰掉不能自勝，憂愁苦惱迷悶躄地。	321：1)佛告尊者護國言：爾時，福光太子見是事已，於其國城、宮殿、樓閣、園林、池沼、象、馬、珍寶及諸童女、歌舞唱妓種種作樂之事，都不愛著。而自思惟：此諸女等於我身分為大惡友，斷我善根、增諸煩惱，常處輪迴，無有自在，譬如有人處於禁縛終不能出。2)爾時，太子見此過失，於十年中於色、聲、香、味、觸五塵諸境而不愛著，一心思惟：諸惡友眾云何捨離，而自修行得其解脫？作是念已，3)彼諸童女即詣王宮白父王言：其福光太子於諸婇女、戲樂、歌舞都不顧視，獨坐思惟，遠離聲色。4)爾時，發光天子聞是事已，心忽驚愕，怪未曾有。即時統領八萬小王及諸臣從來入太子所住宮中，見彼太子孤處宮殿，儀貌寂然，涕淚悲泣，心大苦惱，迷悶躄地，良久乃蘇。

1. 290 “With regard to these sounds of song and music, he gave rise to the thought, ‘Alas! [F.247.a] This great assembly is not friendly toward me and has appeared in order to destroy my virtuous qualities. I will not concern myself with them!’ At that time, just like a man who is about to be killed and is not surprised upon seeing his executioner, the young prince Puṇyaraśmi was not surprised when he saw those women. And he was not surprised to see his female companions in the city. 91 During those ten years he thought, ‘I will become liberated from such an inhospitable assembly.’ And he pondered, ‘When will I lead a conscientious life, through which I can become liberated?’ Apart from generating such thoughts, he never grasped for the characteristic signs of form.

1. 291 “Likewise, he did not grasp for the characteristics of sound, smell, taste, or touch. “Then those girls said, ‘Your majesty, King Arciṣmān, the young prince does not engage in play, he does not enjoy himself, and he refuses to be courted.’ [B3]

1. 292 “Then, Rāṣṭrapāla, King Arciṣmān, together with eighty thousand kings, went to young prince Puṇyaraśmi. Having arrived there, with tears running down his cheeks, his body trembled. Grieving, he tumbled to the ground.

1) sa utthāya dharaṇitalātpuṇyaraśmiṃ rājakumāraṃ gāthābhidhyabhāṣata -

prakṣasva putravararatna mama pralāpaṃ śokārdito nipatito 'smi bhuvi kṣapānte /

kenāpriyaṃ tava kṛtaṃ mam tadbravīhi jyeṣṭhaṃ dadāmi yadihāsya kṣaṇena daṇḍam // 244 //

170：侍者即共扶持，王令起住，為太子說偈言：

願子且觀我諸寶，子初生時自然出，誰嬈汝者今語我，吾當重罪誅罰之。

310-18：須臾復起，起向福焰王子而說偈言：

汝有最妙大果報，有誰為汝作不善，而不受於最勝樂，汝不受樂我憂苦，

願汝受樂施我喜，若有觸擾向我說，我能與彼極重罪。

321：從地而起即說頌曰：子為最上寶，云何不觀我，憂惱心惶亂？云何捨所愛，種種富樂事？

When he arose, he uttered the following verses to young prince Puṇyaraśmi:

1. 293 “ ‘My only son, excellent jewel, look at me and speak! Tormented by sorrow at home, I have fallen to the ground. Tell me quickly, who has displeased you? I shall punish them severely here and now. {244}

2)(Vaidya, RP 146)

prekṣasva me 'dya nagaraṃ surasaṃgharamyaṃ manasā mayābhiracittaṃ yadidaṃ tvadarthe /

kimihāṅgamadya vikalaṃ mama tadvadāśu śakrasya vādya vibhavaṃ tava darśayāmi // 245 //

170：今且觀是如天上，我從子意之所欲，今者太子有何乏，我能隨意令子得。

310-18：汝觀此城妙蓮花，是我思惟為汝作，世間所少速當說，我能示現如帝釋。

321：此城妙莊嚴，眾寶為嚴飾，宮殿、妙樓閣、園林及浴池、

象、馬、七珍財、衣服及飲饌，如是無量數，而以供給之。

1. 294 “ ‘Look at this city, pleasing like those of the gods, That I have built 92 here for your sake. Tell me quickly which part of it is insufficient, And I will present you today with riches like those of Śakra. {245}

3)śokārditaṃ kamalalocanacārunetraṃ strīsaṃghamapsarasamaṃ vilapantamīkṣa /

etābhiranyaiśca ramasva vinīya śokaṃ kiṃ śalyaviddha iva dhyāyasi dīnavakraḥ // 246 //

170：視是諸欲淨好目，諸采女俱鼓樂聲，與共娛樂除其憂，悉工鼓音常喜笑。

310-18：汝今面目如青蓮，云何顰眉不暢適？今此婇女甚殊特，微妙清淨等諸天，

各各善解諸伎術，歌舞音樂悉能通。汝應與此相娛樂，云何憂愁如毒箭？

321：復有諸童女，容顏甚奇妙，端正廣莊嚴，如彼天女相。

1. 295 “ ‘Look at this multitude of women like heavenly maidens, With beautiful, lotus-like eyes, now lamenting and afflicted with grief. Overcome your worries and frolic with them today! Why do you sit here glumly like someone pierced by a thorn? {246} [F.247.b]

4)etāḥ svaraṅgarucirāḥ suratervidhijñāḥ saṃgītitālasamaye ca viniścayajñāḥ /

kālastavādya suratasya na śocitasya mlānaṃ saroruhamivāsi kimadya dīnaḥ // 247 //

170：汝當聽是好音聲，所鼓伎樂相和悲，今正是意娛樂時，其池水中有蓮華。

310-18：汝今應當快受樂，非是憂愁苦惱時。

321：心性善純直，通達諸伎藝、歌舞及音樂，人間無有比。

所為適悅汝，令其心快樂。云何無所著，於斯而捨離，

1. 296 “ ‘They are skilled in the arts of pleasure and have melodious voices. They know precisely the right times for singing and instruments. The time for pleasing you has come, so do not mourn! Why are you so downcast like a wilting lotus? {247}

5)udyānapuṣpaphalapatravikīrṇaśākhā udviddhacitramiva citrarathaṃ surāṇām /

saṃcintayasva prathamaṃ hi vayastavedaṃ kālo rate rama ihādya suta prasīda // 248 //

170：園觀中有華葉實，種種妙好無亂穢，觀是第一自在智，可以喜樂一哀我。

310-18：園林池苑甚茂盛，花果枝葉欝扶疎，寬博如天妙果林。汝今正是上年時，顏色憔悴如枯花，但應受樂莫憂苦。

321：獨處於深宮，顏貌甚寂澹？令諸童女等，各各懷憂惱，如彼蓮花萎，俱來而白我。

1. 297 “ ‘There is a pleasure grove with flowers, fruits, and tree branches full of leaves, Variegated and looming high like the Citraratha Grove of the gods. Think about it —your youth has just begun. Since this is the time for enjoyment, enjoy yourself here and now, my son! {248}

6)tulyā taveyamapi puṣkariṇī surāṇāṃ snānārthamutpalasarojavanābhikīrṇā /

padmāni mattavaraṣaṭpadabhūṣitāni saṃcintya tāṃ ka iha nābhirameta putra // 249 //

170：入池中洒自恣樂，中有蓮華青黃白，種種紅花光覺人，今子觀是何不樂。

310-18：流泉浴池猶如天，微妙香水洗浴身，諸花開敷群蜂遶，汝今云何不愛樂？

微妙香水洗浴身，諸花開敷群蜂遶，汝今云何不愛樂？

321：太子汝當知：如是諸童女，端正俱年少，口出優鉢香、

身有栴檀氣，兩目紺如蓮，善知人心意，令於晝夜中，

親近作戲樂。今汝正是時，於此而厭棄。於汝意云何？為我速宣說。

又向園林中，安置摩尼寶，九十九百千，各廣一由旬，

光明普照燿。寶樹懸寶幡，其數有八萬，花菓皆茂盛。

1. 298 “ ‘Your pond for bathing resembles even that of the gods. It is blanketed with a forest of blue and pink lotuses. The lotuses are also adorned with exquisite, intoxicated bees. Think about that, my son —who would not take pleasure in it? {249}

7)haṃsā mayūraśukasārikakokilāśca koṇālajīvakalaviṅka manojñaghoṣāḥ /

gandharvamādana ivā himavatsamīpe śrutvā naraḥ ka iha nātra ratiṃ labheta // 250 //

170：鸕鶿鸚鵡拘耆鶴，拘那耆匐哀鸞聲，諸香白花譬如雪，孰聞是音不歡悅。

310-18：鵝鴈鸚鵡及鴻鶴，命命俱那微妙聲，香山雪山無有異，誰有見聞不愛樂？

321：具有眾飛鳥，孔雀及鵝、鴨、迦陵、頻迦等，皆出微妙音。

1. 299 “ ‘Geese, peacocks, parrots, cuckoos, myna birds, Kalaviṅka birds, partridges, and kuṇāla birds All have melodious voices like those on Mount Gandharvamādana 93 near the Himālayas — Hearing them, what man would not find pleasure in them? {250}

8)etā vimānamaṇicūḍasamuktajālā vaiḍūryakāñcanacitā iva vaijayante /

ratnāsanāni ca varāṇi varāstṛtāni cārusvarā kanakakaṅkaṇatālapaṅktyaḥ // 251 //

170：明月講堂平等力，黃金琉璃為欄楯，諸所珍寶最妙好，諸樹音聲出那術。

310-18：眾寶勝殿真珠網，琉璃嚴淨如天宮，寶座莊嚴妙衣覆，金鈴羅網出妙音，

321：復於諸樹間，各垂於寶索，一一寶索中，皆有妙樂器。

微風吹動時，出於妙音聲，清響如天樂，云何而不戀？

1. 300 “ ‘Mansions are endowed with nets of pearls and embedded with jewels. They are adorned with gold and beryl like Indra’s 94 Palace of Victory. Excellent jeweled thrones are adorned With golden bells, small bells, and garlands of cymbals that make beautiful sounds. {251}

9)gambhīradhīravaratūryaninādaghuṣṭā vīthīṣu dānavisarāstava cāpi hetoḥ /

kanyāḥ sahasrabahugītarutāḥ kriyante śrūyanti nandanavane 'psarasāṃ yathaiva / (Vaidya, RP 147)

kasmān triviṣṭapasame bhavane manojñe vikṣiptacitta iha kiṃ na ratiṃ karoṣi //252 //

170：欄楯邊施用汝故，眾千采女鼓吹音，亦聞玉女歌樂聲，子意何念而不悅。

310-18：種種音聲甚殊特。街衢道路及巷首，千數婇女作音樂，猶如喜園天玉女，何故迷亂不受樂？

321：又此諸宮殿，皆以眾寶成，金、銀、摩尼珠、硨磲與碼碯、

瑠璃、真珠等，莊嚴甚微妙。於此寶殿中，安置金香爐，

四面垂珠網，俱胝細妙衣，以用莊嚴上。晝夜三時中，長爇栴檀香，如彼天帝宮、善法堂無異。

1. 301 “ ‘A supremely sonorous and continuous sound announces That for your sake, generous gifts are spread out on the streets. A thousand girls sing sublime, enchanting songs, Resounding like those of the heavenly maidens in the pleasure groves. My son, why do you not find pleasure through distraction In this pleasant haven resembling the godly realms? 95 {252}

10)ete kumāra tava devasamānagarbhāḥ krīḍāsakhāya saha putra ramasva caibhiḥ /

mātā pitā ca tava saṃsthita sāśrukaṇṭhāḥ kiṃ duḥkha nāsti karuṇā ca jane tavāsmin // 253 //

170：今太子等美姝好，可以娛樂聽我言，父母住此目淚出，子豈無哀愍我等。

310-18：童子婇女如天身，為汝受樂故聚集，父母為汝泣墮淚，我如喪失所愛子，愁憂悵怏何可住。

321：汝今不愛樂，違背於父母，都無孝敬心，令我增苦惱。言已而悲泣：為我速宣說。

1. 302 “ ‘Young prince, your playmates resemble the sons of gods. Go play with those boys! Your parents are choked with tears. Don’t you feel any anguish or compassion for them?’ {253}

39.

1)so 'thābravīdguṇacito bhavadoṣadarśī nirviṇṇa saṃskṛtamanarthika kāmabhogaiḥ /

saṃsārapañcaragataṃ jagadīkṣyaṃ cedaṃ mokṣārthikaḥ pitaramāha śṛṇuṣva deva // 254 //

170：爾時德光太子，以偈答王言：

彼持功德者，離諸惡見言，我以厭苦樂，不貪無利欲。

皆見於五道，生死諸人民，今當說解脫，父王聽我言。

310-18：爾時福焰王子以偈報父王言：

如彼具足功德者，觀諸有為生死苦，厭離煩惱欲求脫，棄捨一切世間欲。

見諸眾生沒死網，常求解脫遠欲樂，思惟菩提最為勝，唯願父王聽我說。

321：太子見所問，稽首白父王：

世間五欲境，墜墮於眾生，纏縛於有情，增長大過失，永處於輪迴，

無有得出離。我今求解脫，發大菩提心，遠離諸塵染。

1. 303 “Disgusted with the conditioned, and not seeking the enjoyments of lust, The one who had accrued good qualities and perceived the faults of existence said,‘Upon seeing these living beings who have entered the cage of saṃsāra, I aim for liberation —please listen, father! {254}

2)devāpriyaṃ mam kṛtaṃ na hi kenacinme kiṃ tvasti me 'dya na hi kāmaguṇeṣu chandaḥ /

sarve priyāṃ ripusamā hi nirānuraktā ye kleśadurgatiprapāta prapātayanti //255 //

170：無有觸嬈我，今吾當何說，我不貪於欲，云何樂歌舞？

一切諸愛欲，我視如怨家。塵勞諸貪愛，隨人著五道，

310-18：無人為我作惡事，我自不樂諸欲樂，一切恩愛如怨讐，增長煩惱向惡趣。

1. 304 “ ‘Your majesty, no one has done anything unpleasant to me. [F.248.a] I have no longing for sensory pleasures now. Making one fall into the abyss of defiling emotions and lower destinies, All these alluring beauties are like enemies —I am not fond of them. {255}

3)etāḥ striyo hyabudhabālajanābhirāmā mārasya pāśaguṇabaddha mahāprapātāḥ /

nityaṃ tathā vigarhita āryajanena caitāḥ sevāmi kiṃ narakadurgatiśokamūlāḥ //256 //

170：是諸采女輩，無覺癡樂之，為是諸魔事，隨人大繫縛。

諸聖賢道士，常不讚歎是，習此愛欲者，為種因緣根；

310-18：此諸婇女愚人樂，增長魔業繫縛纏，遠離功德增不善，又令未來墮惡趣。

諸聖呵責此五欲，我今云何樂苦本？

1. 305 “ ‘Unwise, foolish people take pleasure in these women. Bound by the charms of Māra’s noose, they are great pitfalls. Accordingly, they are always condemned by noble beings. Why should I attend to a mind that is the root of suffering in the hells and lower realms? {256}

3)etāḥ striyo hi chavimātrakarūparabhyāḥ snāyvasthiyantramaśucībhi nirarthako 'ham /

prasrāviṇī rudhiramūtraśakṛnmalānāṃ vyaktaṃ śmaśānasadṛśīṣu kathaṃ rameyam // 257 //

170：是采女身體，皮革如裹連，筋骨相搘拄，如幻無正利。

譬若如畫瓶，中盛滿不淨，譬如在塚間，云何當樂此？

310-18：如此婇女假外色，唯有皮囊盛筋骨，肉血屎尿內不淨，此真死屍云何樂？

321：一切女人身，眾惡不淨本，我觀如怨家。貪、瞋鎮相隨，

流浪於生死，牽繫諸眾生，常處大嶮路。又此女色相，

皮膚裹不淨，血、肉、與骨、髓、腸、胃、大、小便、眵、淚、洟、唾等，

如是穢惡身，云何令愛樂？譬如毒藥樹，開花眾所愛，採花毒入身，不覺殞其命。

1. 306 “ ‘These women are only enjoyable on the surface. I do not set my heart on these impure contraptions of bones, Leaking filth as they do, such as blood, urine, and excrement. How could I enjoy something that clearly belongs in the charnel grounds? {257}

4)gītaṃ na śroṣyamapi vādyarutaṃ na grāhyaṃ svapnāya mābhiratayo 'budhamohanāśca /

saṃkalpalālasa gatā abudhā tu nāśaṃ kiṃ kleśadāsa iva bālajano bhaviṣye // 258 //

170：所鼓音樂聲，無有亦無受，一切樂無諦，了此為不惑。

若習於想念，便即失一心，隨塵勞音者，譬如癡老人。

310-18：歌舞音樂伎術等，如幻如夢誑愚癡，愚癡分別失正道，我豈隨順作愛業？

321：國城與宮殿、音樂及歌舞，究竟不堅牢，如夢、如幻化。

1. 307 “ “I will listen to neither song nor the sound of dance and music. These joys are like dreams and confuse the unwise. The unwise, attached to conceptions, will be destroyed here. Why should I become enslaved by afflictions like these fools? {258}

5)sarve ime drumalatā śiśire pravṛtte kāntāravṛkṣasadṛśā hi bhavantyaramyāḥ /

sarvaśriyo vidhamanī hi anityateyaṃ mohātpramādamupayāmi cale tu jīve // 259 //

170：一切諸有樹，或有熾盛時，亦不可常得，或有無樂時。

其果無有常，亦不常著樹，我以了如是，豈當戲短命。

310-18：園林花果至冬時，枯顇萎黃皆墮落，無常散壞不久留，壽命無定癡放逸。

321：亦如春樹木，滋茂葉芬芳，纔至冬月時，凋落悉枯悴；女人及富饒，不久亦如是。

1. 308 “ ‘Come winter, all these trees and creepers Will be like wasteland shrubs, not enjoyable at all. This impermanence destroys all glory. Out of ignorance, I become reckless in this unstable life. {259}

6)cittaṃ samudra iva tarpayituṃ na śakyaṃ tṛṣṇāpravṛttinirataḥ punareva kāṅkṣa / (Vaidya, RP 148)

anyonyaghāti jagadīkṣya hi kāmahetoḥ merur yathaiva pavanair aham aprampyaḥ // 260 //

170：是意不可滿，譬若如大海，恩愛甚廣大，已得復重索。

眾人貪欲故，各各而懈廢，無能缺減者，譬如須彌山。

310-18：心如大海不知足，恩愛增長求無厭，常為諸欲相殘害，我如須彌風不動。

321：愚癡狂亂心，常沒貪欲海，鬪諍起憎嫉，互相行殺害。

1. 309 “ ‘The thirst of the mind cannot be quenched, as is the case when drinking ocean water. By enjoying things with ever-increasing craving, 96 one always wants more. Looking at beings who kill each other out of desire, I am as unwavering as Mount Meru in the wind. {260}

7)na tvaṃ pitā na sahajā mama nāpi bhāryāḥ trātā na bāndhavajanā nṛpate hmapāyāt /

sarve vayaṃ tṛṇagatā iva bindulekhā mā tāta cittavaśagā bhavatāṃ pramattāḥ // 261 //

170：父母不可保，及兄弟妻婦，親里亦如是，臨終不自在。

一切諸所有，如草上之露，不當縱其心，自恣為放逸。

310-18父母兄弟姊妹等，妻子朋友諸眷屬，王位百官及勢力，若墮惡道無能救。

我等今者如草露，亦如電光不暫停，心意散亂無定所，思惟見是不放逸。

321：父王及眷屬、妻子并男女，於彼惡趣中，誰能行救濟？

菩薩大智人，身心常寂靜，觀彼如草木，不動如須彌。

1. 310 “ ‘You, king, my father, as well as my siblings, My relatives, and my wife cannot protect me from the lower realms. We are all like dew drops on tips of grass. May we not fall prey to our desirous minds; may we be careful. {261}

8)dhigyauvanena manujeśvara yanna nityaṃ dhigjīvitasya gamanaṃ giritoyaśīghram /

dhiksaṃskṛtaṃ kṣayamidaṃ taḍidabhralolaṃ dhikkaṇḍitasya tribhave nṛpa kāmarāgaḥ // 262 //

170：人以意為本，身命過去疾，譬如河水流，適合便復別。

盡壞不久立，譬若如電現，貪著三界欲，則為無智黠。

310-18：咄哉少年不久住，咄哉壽命如濬流，咄哉有為如浮雲，咄哉三界求王位。

321：常樂處深山，一心求正道，浮世不久住，如山水急流。

人命若浮雲，須臾即散滅，墜墮三有中，迷沒於生死。

1. 311 “ ‘O lord of men, to hell with youth, which is impermanent. To hell with life, which passes quickly like a mountain river. To hell with the conditioned, which is transient like a thundercloud. Unwholesome, O king, is attachment to objects of desire, for the wise in the three worlds. {262}

9)saṃcodito 'smi vibudhairbhava apramatto no bodhisattva bhavate viṣayābhilagnaḥ /

buddho bhaveyamiha lokahitānukampī nāsti pramādacaritasya narendra bodhiḥ // 263 //

170：諸天來語我，無得為放逸，為菩薩行者，不貪諸所有。

願欲得佛道，哀念眾人民，非以淫欲行，可以致佛道。

310-18：智者來教莫放逸，無有菩薩貪世間，若欲作佛救拔他，父王放逸不作佛。

321：我不著愚迷，遠離於虛妄，色、聲五欲塵，非是菩薩境。

1. 312 “ ‘The gods urged me, “Be careful! A bodhisattva is not attached to the sense objects.” I will be a buddha for the benefit of, and out of compassion for, the world. [F.248.b] O king, there is no enlightenment for one who acts recklessly. {263}

10)kāmāturo bhavati yo nṛpa cittadāsaḥ sa hi puṇyanāśanirato vinivṛttasvargaḥ /

hiṃsāsamiddhamapi nābhicareta jātu pakṣīva pañjaragataḥ kathamāśvaseta // 264 //

170：其有受貪欲，為心意作奴，便為自壞敗，不得立功德。

我終不受欲，亦無起瞋恚，如鳥墮羅網，云何得自在？

310-18：若隨諸欲為愛奴，彼失功德無善路，若於今身貪殺生，如鳥在網欲求活。

321：福盡無福生、業盡復生業，如鳥禁籠中，長不得自在。

1. 313 “ ‘O king, one who is afflicted by desire 97 is a slave of the mind. Taking delight in squandering merit, one turns away from the higher realms. Never interact with someone seething with violence. Like a bird put in a cage, how will one find relief? {264}

11)dhātūśca sarpasadṛśā vadhakāśca skandhāḥ cittaṃ ca sāsravamanarthaka śūnya grāmaḥ /

viṣastambapuṣpita iveha narendra kāyaḥ oghe 'tiruhyati kathaṃ nu ratirmamātra // 265 //

170：現於惡思想，為還自縛身，意不得自在，為無利空聚，

貪是恐懼身，譬如毒樹花。何所是人尊，謂度駃水者；

310-18：境界猶如惡毒蛇，諸陰猶如怨害賊，其心著有無利益，猶如空村無依怙。

父王園林如毒樹，無常瀑水悉漂沒，我今云何而可樂？

321：六塵如毒蛇，損惱於眾生；四大不堅實，猶如空聚落。

1. 314 “ ‘The elements are like snakes, the aggregates like executioners, And the contaminated mind resembles a vacant, worthless city. Here, O king, if the body, which is like a flower blooming on a poisonous stalk, Is swept away by the river, how could I take pleasure in it? {265}

12)saṃprekṣase jagadidaṃ kugatiprapannaṃ vyaktaṃ padaṃ gaganatulyamapi jvalantam /

teṣāṃ pramokṣaṇanimittamihādya rājan śivadharmanāva samudānayitāsmi śīghram // 266 //

170：觀視諸人民，流墮惡道者。為諍空無句，興起諸邪見，

王當知我意，欲度脫此輩。不貪積慢法，疾得度無極，

310-18：我見世間無正行，猶如劫盡盛火燃，眾生於中受大苦，

我為是等解脫故，當速成辦如法船。

321：父王今當知：速捨虛妄境，歸趣真解脫，常運妙法船，度脫於三有。

1. 315 “ ‘Having observed this world, which has fallen into bad destinies, This brightly blazing place, vast as space — In order to set it free here and now, O king, And to wake those asleep and cure those who are sick, {266}

13)suptān vibodhayitumātura jīvitārthaṃ śalya nimūlayitumutpathagān vinetum /

prod ghuṣya bandhanabimokṣa mahāsahasre saṃtarpayaṃściradaridra subhāṣitena // 267 //

170：覺諸睡臥者，療治於疾疫。為除去憂患，令立歡悅跡，

欲脫三千世，縛著音響者。為說善經義，飽滿久貧窮，

310-18：眾生久睡無自覺，病來長久我欲治，為拔毒箭令安樂，除彼邪徑住正道。

繫縛三界無能出，我為說法令脫免，眾生貧窮無法財，我施善教令其富。

321：迷者令覺悟、禁縛得解脫、患苦使獲安、盲者與開目、貧窮賜珍財，悉令離憂苦。

1. 316 “ ‘In order to thoroughly extract the thorn and turn the world away from wrong paths, I will quickly prepare the boat of the peaceful Dharma. Having taught liberation for those bound in the trichiliocosm, I will satisfy those who hungry for the well-explained doctrine for a long time. {267}

14)sīdanta durgatipathādapi coddhariṣye andhe cakṣurapi tṛṣṇalatāviśoṣī / (Vaidya, RP 149)

prajñārciruttamavimuktikṛtapradīpo drakṣanti yena tribhavaṃ naṭaraṅgakalpam // 268 //

170：調諸不成者，拔出於惡道。施盲得眼目，令聾者得聽，

為造解脫燈，立智慧神通。令諸三界人，得三忍平等，

310-18：惡趣道中迷沒者，我當教示以善導，我欲摧拔諸愛樹，行諸慈悲燃智燈，令見三界大火聚，

321：復為眾有情，枯竭貪愛河、照燭黑暗路。

1. 317 “ ‘I will rescue those who have descended along the paths of lower realms. I will give my eyes to the blind and dry up the creeper of craving. I will be a light of insight, a lamp for the sake of supreme liberation, By which the three worlds are seen as resembling an actor’s theater. 98 {268}

15)meghaṃ kṛpākaruṇapāramitābhrakūṭaṃ sattvārthagarjita vipaśyanavidyumālī /

bodhyaṅgadhārasukhaśītalavṛṣṭijālaiḥ śītīkaromi ca jagaccirakālataptam // 269 //

170：為作慈哀雨，度諸雲霧岸。為一切眾人，現其光明焰，

便持善覺意，令脫得蔭涼。為雨諸醫藥，皆令得安隱，

310-18：又興慈悲起大雲。如波羅蜜普遍覆，利益眾生如電光，道品總持以為雨，清涼能滅熱惱焰。

321：廣布於雲雷、降霔甘露雨、除熱得清涼，成就最上智。

1. 318 “ ‘With lightning garlands of deep insight, clouds of loving kindness, The thunder of friendliness, compassion, and the perfections for sentient beings’ well-being, And the veil of soothing rain of the branches of enlightenment, I will cool the world, which has been tormented for a long time. {269}

16)etatsmarannahamiha kṣitiśopaviṣṭo nāstīha me praṇidhi saṃskṛtasarvakāmaiḥ /

bodhyarthiko hi vicarāmiha sattvahetoḥ ekāṃśiko na hi bhavābhiratau mamecchā // 270 //

170：念是已父王，即便坐一心。吾於一切欲，無復志願求，

但欲索佛道，用哀眾人故；於諸有貪欲，無復有志願，

310-18：我為是故生王家，在於有為不樂欲，我為利益眾生故，隨世受生求菩提。一向不樂諸有樂，

1. 319 “ ‘Recalling this, O king, I am here Without aspirations for any conditioned, desirable things. I will practice here, aiming at enlightenment for the welfare of beings. It is certain that I will not take pleasure in worldly existence. {270}

17)jānan vasetka iha pārthiva śatrumadhye ko buddhimān sabhayamārgapathaṃ vrajeta /

ko vā sacakṣuriha tāta patetprapāte ko bodhimārgam adhigamya bhavet pramattaḥ // 271 //

170：孰有智黠人，樂在於是中。云何犯禁忌？令人意迷亂，

若因貪愛色，為墮大惡道。孰行佛道者，當復為放逸，

310-18：父王我在怨讐中，智者云何樂此路？有眼不墮於高岸。若求菩提捨放逸，

321：父王今當知：何人懷慈忍，而欲作怨家？何人具智慧，怖見佛、法、僧？

何人有眼目，入於嶮路行？何人得菩提，而欲作散亂？

1. 320 “ ‘Who, O king, would knowingly dwell here among enemies? Which intelligent person would travel on a fearful path? Who with open eyes would fall into this abyss? Knowing the path to enlightenment, who would become reckless? {271}

18)anusrota sarvajagatī pratisrotā so 'haṃ vācā na śakyamiha pārthiva bodhi prāptum /

meruprayātamapi sāgaramutsaheyaṃ na tveva me mana ihābhirameta kāmaiḥ // 272 //

170：人皆隨水流，我當今逆流。不可以言說，而致得佛道，

當放慈哀光，照於一切人。我不貪愛欲，不縛著財物，

310-18：一切世間順諸趣，唯我當欲逆彼行。大王我言終不虛，

321：如斯有智人，必不行邪道。我寧上須彌，投身入大海，於此五欲塵，終不生染著。

1. 321 “ ‘All beings go with the stream, but I go against it. By mere words, O king, one cannot achieve enlightenment. I would even leap into the ocean from Mount Meru’s peak, [F.249.a] But I would never delight in these desirable things here. {272}

19)gacchāśu pārthiva varasvajanena sārdhaṃ sarvāṃ hi rāṣṭraratimutsṛja sarvaloke /

ādāya gacchatu yathābhimataṃ hi yasya gṛhyāpramāda mama tāta na rājyakoṭyā // 273 //

170：我今願父王，不如與眾還。我欲棄眾會，及一切郡國，

人多求可意，從是致疾病。制意不放逸，勝得億郡國，

310-18：唯願父王還本宮。願捨世間王位等，隨彼須者所受用，若受放逸貪王位，億數王位我不欲，

321：所有諸婇女、并及於眷屬，請王速將歸，於此勿久住。

1. 322 “ ‘Go swiftly, O excellent king, together with your kinsmen, And bestow all the pleasures of your kingdom upon everyone. Let them proceed to take whatever they wish. I will not grow reckless, father, craving millions 99 of kingdoms. {273}

20)śakyā na nārigaṇamadhyagatena bodhiḥ prāptuṃ śivaṃ padamanuttarayogakṣemam /

gacchāmyahaṃ girivanāntaramāśrayāmi prāptā hyaraṇyaniratena jinena bodhiḥ // 274 //

170：不可在愛欲，而致得佛道。若欲得無上，安隱快樂句，

當詣大山中，在樹下而坐，習在於閑居，可得尊覺道。

310-18：若處宮內無得道，唯當寂靜無畏處，若樂五欲無能辦。

我向山林處寂靜，至於彼所求菩提，三世如來在蘭若，正覺菩提不在欲。

321：在家多過失，障蔽佛菩提。我捨於國城、及諸眷屬等，行詣於深山，修習清淨行，志求無上道。

1. 323 “ ‘Amidst a crowd of women, one cannot achieve enlightenment, This accomplishment of bliss, peace, and the unexcelled state. Because the Victorious One attained enlightenment by rejoicing in the forest, I, too, shall go and stay on mountains and in forests.’ {274}

40.

atha khalu rāṣṭrapāla puṇyaraśmī rājakumāraḥ prāsādatalagata eva tābhiḥ pramadābhiḥ sārdhaṃ caṃkramannudvignamanāḥ saṃstribhirīryāpathairviharati / katamaistribhiḥ ? sthānena caṃkrameṇa niṣadyayā / styānamiddhaparivarjitaḥ upariprāsādatalagato 'ṣṭamyāṃ bhūmau sthitaḥ / so 'rdharātrakālasamaye aśroṣīt - antarīkṣācchuddhāvāsakāyikā devatā buddhasya varṇaṃ bhāṣamāṇā gacchanti, vistareṇa dharmasya saṃghasya varṇaṃ bhāṣamāṇā gacchanti / śrutvā ca rāṣṭrapāla puṇyaraśmī rājakumāraḥ saṃhṛṣṭaromakūpajātaḥ aśru nipātayati / sa saṃvegajāto 'ñjaliṃ kṛtvā tāṃ devatāṃ gāthābhiradhyabhāṣata -(Vaidya, RP 150) mayi karuṇa janitvā devatā duḥkhite 'smin yadi na kuruta manyuṃ kiṃcidevābhipṛcche / kasya guṇa vadanto gacchetātrāntarīkṣe sukhitamiha mano me vākyam etaṃ niśāmya // 275 //
170：1)佛告賴吒和羅：爾時，德光太子於講堂上，與諸放逸者俱，其心穢厭之。2)時，太子作三品行，何等為三？一者、住立；二者、經行；三者、坐禪；棄捐睡臥，具足上行，已得八住。3)時，太子夜半聞虛空中聲，淨居諸天嗟歎佛功德廣普具足，及歎法眾。4)德光太子聞已，衣毛為竪，即而墮淚，愁憂不樂，叉手以偈問諸天言：我在厄難中，諸天願哀我，今且住聽言，我欲有所問。行在虛空中，為歎誰功德？我聞其音聲，其心為悲喜。	310-18：1)爾時世尊說此偈已，告護國菩薩言：善男子！爾時彼福焰王子為父王說偈已，在於宮殿與諸婇女相隨經行而心不安，2)唯住三種威儀而住。何謂為三？所謂若行若住若坐，而不眠臥。處在高樓第八重上，3)夜半時間於上空中見淨居諸天在空而行，讚佛功德乃至法僧功德。4)護國！時彼福焰王子聞彼諸天讚歎佛已，身毛皆竪遍體戰慄，合十指掌，以偈告彼諸天言：善哉諸天輩，憐愍我等苦，莫生疲倦心，我欲有所問。汝行於虛空，讚歎誰功德？我聞此讚聲，心生大歡喜。	321：1)爾時，佛告尊者護國言：彼福光太子處於寶殿，是諸童女圍繞侍從，太子觀之深生厭離，2)於三威儀中行、住、坐時，求斷一切煩惱。於月初八日於地而坐，正意思惟離諸塵染。3)作是觀已，於中夜時忽聞空中淨光天子讚佛、讚法及苾芻眾。4)如是聞已，身毛皆竪，悲喜交并，合掌向空以頌問曰： 虛空諸天大慈愍，發聲稱讚讚何人？我要歸依求出離，願樂聽聞為開演。

1. 324 “Then, Rāṣṭrapāla, while young prince Puṇyaraśmi was residing in his court, he took a stroll in the company of these distraught women, and he abided by three ways of conduct. What are these three? They are giving up drowsiness and torpor while standing, going, and sitting. Having ascended to the roof of the palace, he heard the gods of the Śuddhāvāsa realm on the eighth floor extensively praising the Buddha, Dharma, and Saṅgha as they were flying through the air. Having heard this, Rāṣṭrapāla, young prince Puṇyaraśmi, his hairs bristling with euphoria, shed tears and, overwhelmed by excitement 100 and with palms joined together, uttered the following verse to the gods:

1. 325 “ ‘O gods, you have generated compassion for me, a suffering man; And if it does not disturb you, I will ask you a short question: Of whose good qualities do you speak as you fly through the air here? Having heard your words, my mind is now delighted.’ {275}

41.atha khalu rāṣṭrapāla tā devatāḥ puṇyaraśmirājakumāraṃ gāthābhiradhyabhāṣanta -

śravaṇamupagataste kiṃ na buddhaḥ kumāra śaraṇamaśaraṇānāṃ nāma siddhārthabuddhiḥ /

paracarikuśalo 'sau puṇyaprajñāguṇaḍhyo daśaniyutasahasrādhyāyināṃ tasya saṃghaḥ // 276 //

170：佛告賴吒和羅：爾時，諸天為王太子德光說偈言：

今世間有佛，太子不聞耶！佛號曰吉義，救濟兼擁護。

奉行諸善本，開化尊功德。眾僧以學問，有億那術千。

310-18：佛告護國：爾時彼天以偈報福焰王子言：

童子汝不聞，如來出興世，佛名吉利意，無歸為作歸。

能知人心行，福智具足滿，聖眾具禪定，百千那由他。

321：爾時，淨光天子於虛空中聞彼所問，而為太子說所讚事，以頌答曰：

我今稱讚大沙門，彼佛名曰成義意，常以十善化群迷，救濟孤獨諸有苦。

方便、智慧最為上，功德、神力無有比，常有十千那由他，苾芻之眾恒恭敬。

1. 326 “At this point, Rāṣṭrapāla, the gods uttered the following verse to young prince Puṇyaraśmi:

1. 327 “ ‘O prince, have you not heard of the Buddha Called Siddhārthabuddhi, the refuge for those without refuge? He is skilled in conduct, endowed with highest merit, insight, and qualities. [F.249.b] His assembly consists of countless meditators.’ {276}

42.puṇyarasmirāha -

ahamapi jina dṛkṣye kīdṛśaṃ tasya rūpaṃ vadata api ca sarve kīdṛśo cāsya varṇaḥ /

ahamapi paripṛcche kīdṛśī bodhicaryā bhavati yatha caran vai sarvasattvaikanāthaḥ // 277 //

170：德光太子，以偈問諸天言：

我儻見世尊，云何知是佛？願說慈功德，欲知於正覺。

假使往見佛，當問道如何，菩薩行何法，得為一切護？

310-18：爾時福焰王子復以偈告彼諸天言：

我未覩彼色，汝為我說相，我若得見聞，問彼菩提道。

云何化眾生？云何當來世，於眾生中尊？為我解說之。

321：太子復問淨光天：有何功德及相好？彼佛所行菩提行，重為宣說我樂聞。

1. 328 “Puṇyaraśmi replied: “ ‘May I, too, behold 101 the Victorious One! Please tell me everything: What are his body and complexion like? How should one practice to become a protector for all sentient beings? What is the conduct of a bodhisattva like?’ {277}

43.atha khalu tā devatāḥ puṇyaraśmiṃ rājakumāraṃ gāthābhiradhyabhāṣanta -

1)snugdharucikeśā dakṣiṇāvartajātā giritatamiva haima śobhate cāsya coṣṇi /

gagana iva ca śūnyo bhāsate cāsya ūrṇā sphaṭikamaṇiviśuddhā dakṣiṇā nābhi jātā // 278 //

170：於是諸天為德光太子，說偈言：

頭髮軟妙好，英殊如右旋，其頂相威神，好譬如山巔；

眉間相光明，威曜若日出，生妙如右旋，色好白如雪。

310-18：爾時淨居諸天以偈報福焰王子言：

世尊髮潤澤，右旋而青色，頂高如雪山，白毫等淨日，清淨如琉璃，妙色而右旋。

321：爾時，淨光天子復為太子說佛功德、相好，以頌答曰：

佛頂如須彌，出眾而高顯；螺髮而紺青，右旋俱齊整；眉間白毫光，照燿如千日；

1. 329 “The gods then uttered the following verses to young prince Puṇyaraśmi: “ ‘His uṣṇīṣa is as beautiful as gold on a mountain summit. His hair, curling to the right, is soft and lovely. The hair tuft between his eyebrows, blazing like the sun in the sky, Is completely pure like a crystal jewel, and it curls to the right. {278}

2)bhramaragaṇaviśuddhā netra nīlotpalābhā siṃhahanu narendrao bimba oṣṭhaḥ svayaṃbhūḥ /

sṛjati ca sahasraṃ vai raśmikoṭīranantān sphurati ca trisahasrān durgatīḥ śoṣayaṃśca // 279 //

170：覺意為清淨，目為紺青色，人中尊天子，顏色端正好。

面目常和悅，放億無量光，普遍三千國，消滅諸惡道。

310-18：耳目甚脩廣，色如青蓮花。方頰如師子，脣如頻婆果。

威德大自在，為諸眾生等，放億數光明，遍滿三千界，乾竭諸惡道。

321：目紺淨分明，猶如青蓮葉；頷臆如師子，脣色勝頻婆；

1. 330 “ ‘His pure eyes are like a swarm of bees and blue lotuses. He, the lord of men —endowed with jaws of a lion and lips like the self- arisen bimba fruit — Radiates myriad boundless light rays simultaneously to all sentient beings, And thus illuminates the trichiliocosm and dries up the lower realms. {279}

3)samasahitasuvṛttā danta citra suśuklā himarajataviśuddhā viṃśati dveguṇāsya /

jinavarapravarasya tasya daṃṣṭrāścatasraḥ svakamukhapraticchādā tasya jihvā prabhūtā // 280 //

170：佛口中牙齒，悉平等清淨，鮮潔如拘文，明如好樹光。

無亂兩二十，合為是四十，口中舌妙好，還自覆其面。

310-18：口齒甚齊密，清淨如珂雪，具足滿四十。四牙甚鋒利，舌長能覆面。

321：齒密無缺減，白類如珂雪；臍輪廣右旋，如淨頗[王*梨]寶；

舌色如紅蓮，廣長而薄淨，舒展覆面輪，此相最微妙。

1. 331 “ ‘His forty teeth, pure like glittering white snow or silver, Are straight, without gaps, and marvelously well arranged. The supreme and excellent Victorious One has four eye teeth, And his large tongue could cover his face. {280}

4)giri varasahitārthā tasya pralhādanīyā sahita akuṭilā ca bramhaghoṣā suyuktā /

tūryaśatasahasrairvāgjinasyārhatulyā vimatiśamakarī sā toṣaṇī arthikānām // 281 //(Vaidya, RP 151)

170：口所說妙言，令人意歡悅，常無諸諛諂，梵音甚清淨；

佛之所講說，勝百千音樂，除寂諸狐疑，令人得利悅。

310-18：無上最勝尊，妙聲覆真實，能令聞者喜，滿諸眾生願。

321：梵音而清響，美妙出世間，一切諸天人，聞者皆歡喜。

1. 332 “ ‘The speech of the Victorious One is majestic like the highest mountain. It is exceptionally satisfying, coherent, and honest. His Brahmā voice is melodious, like a thousand cymbals; It alleviates doubts and satisfies all longings. {281}

5)avikalaguṇacitrā bodhi aṅgānukūlā hāraśatasahasrā gumphitā dharmamālā /

tūryarativighuṣṭā devatāgītaramyā amararucisvarā vai hlādanī vāgjinasya // 282 //

170：種種德無乏，善權決道義，已解黠法花，為百千瓔珞。

其地之音聲，為出天伎樂，譬如天音響，佛語亦如是。

310-18：勝彼如意珠，不缺減功德，隨順於道分，莊嚴於法鬘。

音聲百千種，演暢無虛說，勝於一切天，過諸梵天音。

321：假使百千樂，莫等佛音聲，功德廣無邊，能斷眾生惑，令行菩提行。

1. 333 “ ‘The speech of the Victorious One delights like a chorus of the gods. All its manifold qualities are complete, in accord with the branches of enlightenment. It is a charming hundred-thousand-threaded Dharma garland, Resounding like delightful cymbals and pleasing gods and nāgas. {282}

6)kīnnarakalaviṅkākokilācakravākā barhiṇakalahaṃsāghoṣa konālakānām /

bramharutanirghoṣā kinnarāṇāṃ svarāṅgā akhalitamanavadyā sarvārthānubodhā // 283 //

170：真陀羅鶡鵯，拘耆及鴛鴦，鴈鶴及鸕鶿，鳩那羅問言。

其音為如梵，柔軟甚和悅，無諂無有短，覺了一切義。

310-18：他聞發歡喜，勝諸緊那羅，迦陵俱翅羅，鴛鴦及鴻鶴，

俱那羅梵聲，和合種種聲，音詞不雜亂，能令義顯現。

321：復次諸飛鳥，名曰緊那囉、鴛鴦、俱枳羅、嚩哩呬拏、鵝、具沙、俱拏羅、

迦陵、頻伽等，各有色相嚴；佛相好亦然。

1. 334 “ ‘It has the melodies of kinnaras and the calls of kalaviṅka birds, cuckoos, wild geese, peacocks, geese, and kuṇāla birds — A symphony of sounds like a melodious Brahmā voice. The melodies of kinnaras are guileless and faultless, Fostering the realization of all aims. {283}

7)citrasphaṭikaślakṣṇā paṇḍitānāṃ manāpā codanī vinayanīyā bodhanī premaṇīyā /

paracarimanakūlā toṣaṇī pṛcchamānā imaguṇa vacanā caitasya dharmeśvarasya // 284 //

170：英儒而懸絕，可諸智者意，清淨離誹謗，無有諸想願。

善施行德義，不聞作瑕穢，彼法行正覺，言功德如是。

310-18：妙淨如琉璃，能令智者樂，教令發道心，心淨生踊躍，

隨順他心智，能決疑者問。彼尊法王者，自在大世尊，有是勝法音，

321：佛以一言辭，隨眾各得解，近遠平等聞。如來法自在，

1. 335 “ ‘Smooth like a marvelous crystal, delighting the learned ones, Inspiring, calming, enlightening, 102 and pleasing; {284} In accord with the highest conduct, and satisfying questions: [F.250.a] These are the qualities of the Dharma Lord’s speech.

8)kamburucira grīvā śāntasaṃvṛttaskandhaḥ / dīrghaparigha bāhū tasya saptotsadāṅgam /

kara rucirasuvṛttā dirghavṛttāṅgulīkāḥ tapitakanakavarṇaṃ tasya gātraṃ jinasya // 285 //

170：世尊之身體，皆有種種色，手臂長出膝，七合皆為滿；

其指纖長好，有若干妙絕，紫磨金色體，心如明月珠。

310-18：項直肩圓滿。肘臂傭過膝，指掌縵網長，七處皆平滿，

慈悲舉勝手，安慰諸眾生，身色如真金。

321：項頸長細妙，量等於身分；臂膊而傭圓，垂手過於膝，如是妙端嚴，七處皆平滿。

1. 336 “ ‘The teacher’s neck is lovely like a conch, his shoulders and head are round, His arms are long like staves, he has the seven prominent body parts. 103 His hands are elegant, his fingers are elongated and round. The Victorious One’s body is the color of perfectly pure gold. {285}

9)roma pariṇatāśca dakṣiṇo caikajātā nābhi nikhila durgā guhyakośo hayo vā /

ūru gajakaro vā eṇajaṅghaḥ svayaṃbhūḥ karatala suvicitrā svastikāścakracitrāḥ // 286 //

170：著身毛軟好，上向如右旋，齊圓如隆起，馬藏寂不現。

足下安平趾，其下有相輪，佛膝中政好，平等種種色。

310-18：一一毛右旋，臍輪深且密，陰藏如馬王，髀如象王鼻。

鹿王纖長膞，足下蓮花文，千輻網具足。迴顧如象王，

321：雙肱如象鼻，兩腨勝鹿王；陰相而藏隱，猶如龍馬王；

身毛紺右旋，無畏如師子；佛頂如天蓋，嚴飾金色身；

行步同牛王，足現千輻輪，莎悉帝迦相，

1. 337 “ ‘His bodily hair curls to the right, each hair standing straight. His navel is deep, and his secret part sheathed like that of a horse. The Self-Realized One has thighs like elephants’ trunks and the calves of an antelope. The soles of his feet are beautifully adorned, marked with auspicious wheels. 104 {286}

10)gajapatigatigāmī siṃhavikrāntagāmī vṛṣabhalalitagāmī indrayaṣṭipravṛddhaḥ /

gaganakusumavṛṣṭiḥ puṣpachatrā bhavanti vrajatimanuvrajanti dharma ete 'dbhutasya // 287 //

170：經行如龍王，為如師子步，行時默低頭，諸根悉清淨。

若人散花者，變成為花蓋，有增無減時，是為佛正法。

310-18：遊步如師子，舉身皆相稱。猶如釋天杖，空中雨天花，

於上變成蓋，去住恒隨逐。法王希有事，

321：如是廣端嚴，世間甚希有。

1. 338 “ ‘His gait 105 is like that of the chief of elephants, of a courageous lion, And like that of a majestic 106 bull. He is mighty like the nāga Indrayaṣṭi. A rain of flowers from the sky forms a canopy of flowers, following him. These are his marvelous qualities. {287}

11)lābha atha alābhe saukhyaduḥkhe jinasya ayaśasi yaśa evaṃ nindaśaṃsāsu caivam /

jalaruhamiva toyaiḥ sarvato nopaliptaḥ evamiha nṛsiṃho nāsti sattvaḥ samo 'sya // 288 //

170：若得利無利，勤苦與安樂，嗟歎及誹謗，其心無增減。

譬若如蓮花，不著於泥水，正師子如是，無有與等者。

310-18：若得利無利，若得樂及苦，若得名不名。若讚若毀呰，

一切無染著，猶如花在水，亦如師子王，眾生中無比。

321：汝今若親近，有德與無德、有福及無福，一一自當知。

若有稱佛名，讚毀俱不著，如蓮在水中，淤泥不可染。我佛大導師，世間無有上。

1. 339 “ ‘The Victorious One is entirely unstained by gain and loss, Pleasure and suffering, fame and disgrace, and praise and blame, Like a lotus unstained by water. There is no sentient being equal to this lion among men.’ {288}

44.

atha khalu rāṣṭrapāla puṇyaraśmī rājakumāraḥ buddhasya varṇaṃ śrutvā, vistareṇa dharmasya saṃghasya varṇaṃ śrutvā, tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto 'bhūt / atha khalu rāṣṭrapāla puṣparaśme rājakumārasyaitadabhavat - yādṛśaḥ saṃbudho bhagavān, yādṛśī cāsya saṃghasaṃpat, yādṛśaśca tena dharmaḥ sākṣātkṛtaḥ, yādṛśī cāsya śiṣyasaṃpat, yathā viṣayasamavadhānaśca (Vaidya, RP 152) saṃsāraḥ, yathākṛtajñaśca saṃsāraḥ, yathākṝtajñāśca bālapṛthagjanāḥ, yathā viṣamā ca satkāyadṛṣṭiḥ, yathā bahvādīnavaśca gṛhāvāsaḥ, yathā bahudoṣāśca kāmāḥ, yathā garhitaśca paṇḍitaiḥ pramādaḥ, yathā saṃmohaṃ cāvidyāndhakāram, yathā duḥprativedhāśca saṃskārāḥ, yathā durdamaṃ citram, yathā gambhīraṃ nāmarūpam, yathānāsvādaṃ ṣaḍāyatanam, yathā duḥkhavipākaścāparijñātaḥ sparśaḥ, yathā bahvādīnavā vedanāḥ, yathā gāḍhabandhanā tṛṣṇā, yathā duḥpratiniḥsaraṇaṃ copādānam, yathānāryā bhavatṛṣṇā, bhave sati yathā duḥkhasamucchedyā ca jātiḥ, yathā vikārakarī ca jarā, yathā vilopakārakaśca vyādhiḥ, yathā niruvuraktaṃ ca maraṇam, yathālpāsvādā ca pravṛttiḥ, yathā bahvādīnavā ca bhavābhinirvṛttiḥ, yathā ramaṇīyaṃ ca tathāgataśāsanam, nedaṃ śakyaṃ kāmadāsena kleśasaṃmohitena cittakhilena pramādābhiratena bālamadhyagatenāyoniśaścittena saṃsāraraktacittena durjanamadhyagatena na śakyaṃ sugatipanthānamapi viśodhayituṃ kutaḥ punaranuttarāṃ samyaksaṃbodhimabhisaṃboddhum / tasyaitadabhūt - yannvahamita eva prāsādātprāṅbhukhaḥ prapateyam, mā me dvāreṇa niṣkramato jñātisaṃgho 'ntarāyaṃ kuryāt //
170：1)佛告賴吒和羅：爾時，國王太子德光，聞嗟歎佛功德及法、比丘僧，踊躍歡喜；譬如貧窮飢凍之人，得伏匿寶藏其人歡喜；譬如盲人得眼目；若如牢獄繫囚得解脫，其人歡喜。王太子德光，聞嗟歎佛功德及法、比丘僧，欣喜如是。2)於是，國王太子德光念言：如今聞佛威神，證明經法，眾僧具足，尊行無缺，在於生死，為反邪行；3)凡夫之士，多無反復，貪身自見，非是正行；為居家多瑕穢，習著欲者當墮苦痛。放逸行者，智士所離，愚癡為闇瞑，當於其中，為作平等燈明。4)人意難調，名色甚深，六入無厭，不斷諸習；當遇苦毒痛痒不安，恩愛為根檔杻械，諸受難捨。與有共合長為怨會，生死難斷，為人多眾事憒閙。疾迷亂身不堅固，會當歸死樂少憂多，5)佛法為第一安。不可以塵勞之行，貪欲放逸之心，而得立功德行。今我在愚癡之中，不得一心定意。不可以樂生死意，與惡人會，嚴治善道，何況乃欲得無上正真道？6)我寧可從高樓上東向自投，莫使我諸家眷屬，於門中作罣礙，使吾不得出也。	310-18：1)爾時世尊告護國菩薩言：護國！爾時福焰王子從彼諸天聞說歎佛功德乃至法僧功德已，歡喜踊躍不能自勝。2)護國！爾時福焰王子復作是念：如是諸佛世尊有如是大眾，成就如是覺證最勝妙法，如是聖眾弟子成就我不得見。3)我今值遇生死諸惡苦惱，如是生死無有義利。諸凡夫輩執著我見，在家多諸過患，貪欲無厭智者呵毀，放逸無明黑暗之所覆蔽。4)如是諸行難可穿徹，如是識心甚難降伏，如是名色甚深難覺，如是六入而不自在，如是惡觸果報受持，如是愚癡多諸過患，如是渴愛堅縛不捨，如是諸取甚難捨離，如是諸有無有聖道，如是生者甚難解脫，如是老者能壞少年，如是病者損減壯色，如是死者無有潤澤，如是生者多諸衰惱，如是往來無有利益。5)如是微妙如來正教甚可愛樂。何可以愛好故，為諸煩惱迷惑其心，為諸惡覺濁亂不淨。心常放逸，常與愚癡等輩而為朋友；不善思惟，心常染著煩惱生死；樂惡知識，常與如是諸惡俱者。尚不能辦世間淨善，何況能得阿耨多羅三藐三菩提也。6)如我今者即於此樓東面投身而去，若從門出恐諸眷屬為作障礙。	321：1)佛告尊者護國言：爾時，福光太子聞虛空中淨光天子讚佛、法、僧無量功德，相好、莊嚴之事，心大歡喜。2)正意繫心，端坐思惟：彼佛、世尊具足功德，所說妙法真實無謬，聲聞弟子梵行清白。3)又復思惟：輪迴大苦，一切眾生愚癡障蔽，不覺、不知，常以身見起諸惑染、廣增過失，生死輪迴相續不絕，諸有智者應當遠離。4)又復思惟：愚癡迷暗起三種思——動發身語、造善惡業、熏識成種——如是，名色、六入、觸、受苦報相續，愛、取纏潤，增長有支。如是，結生、老、死。誰免？我觀生死少味多苦、逼迫身心，是可厭患。5)速宜親近彼佛、如來微妙之法，斷諸煩惱求出輪迴。若近惡友、耽著欲樂，人天之報尚不能得，何況阿耨多羅三藐三菩提？6)爾時，福光太子作是念已，於此宮城深生厭離：我今於此終不解脫，宜應速捨，別求靜處修習梵行時彼太子發此志已，即便離殿欲往門出，又慮親眷而為留難，遂却上殿，面東而立。

1. 340 “Rāṣṭrapāla, once young prince Puṇyaraśmi had heard this praise of the Buddha, Dharma, and Saṅgha, he was contented, happy, delighted, and overjoyed. Happiness and mental pleasure were born in him.

1. 341 “Then, Rāṣṭrapāla, young prince Puṇyaraśmi thought the following: “ ‘What is the Buddha, the Bhagavān, like? What is the excellent Saṅgha like? What is the Dharma that he revealed like? What are his excellent disciples like, so that they realize how saṃsāra is frightful and antagonistic; how in saṃsāra, childish ordinary beings are ungrateful; how the view that the aggregates are a person is frightful; how household life has many drawbacks; how passions have many faults; how recklessness is condemned by the learned ones; how the darkness of ignorance brings delusion; [F.250.b] how formative predispositions are difficult to realize; how the mind is difficult to tame; how mind and matter are profound; how the six sense fields are not reliable; how, when sensory contact is not thoroughly understood, suffering will ripen; how sensations have all sorts of drawbacks; how becoming is a true fetter; 107 how it is difficult to escape from appropriation; how craving for worldly existence is not noble; how, when there is worldly existence, the continuity of birth is difficult to terminate; how old age 108 brings change; how sickness causes destruction; how one is not protected after death; how the transition stage is abhorrent; how the emergence into existence has many drawbacks; and how the teaching of the Tathāgata is delightful.

1. 342 “ ‘These realizations are not possible for those who are slaves to desire, impaired by afflictions, deluded, and hardhearted, who take pleasure in recklessness, who live among fools, who have improper thoughts and thoughts attached to saṃsāra, and who reside among pernicious men. And if they are not even able to fully practice the path to higher realms, how could they realize unsurpassable, completely perfect enlightenment?’

1. 343 “He thought, ‘If I left through the door, the assembly of my kinsmen would prevent me. Therefore, I will jump from the upper roof of the palace.’

45.

atha khalu rāṣṭrapāla puṇyaraśmī rājakumāro yena bhagavān siddhārthabuddhisthathāgatas tan mukhas tataḥ prāsādādātmānamutsṛṣṭavān, evaṃ ca bhāṣate sma - sacetsa tathāgataḥ sarvaṃ jānāti sarvaṃ paśyati, samanvāharatu māṃ tathāgataḥ / atha khalu rāṣṭrapāla siddhārthabuddhistathāgato 'rhan samyaksaṃbuddho dakṣiṇapāṇiṃ prasārya prabhāṃ prāmuñcat, yayā puṇyaraśmi rājakumāraḥ spṛṣṭo 'bhūt / tasyāśca prabhāyāḥ śatasahasrapatraṃ padmaṃ śakaṭacakrapramāṇamātraṃ prādurbhūtam / tasmācca padmāt raśmiśatasahasrāṇi niścaranti sma, mahāṃścāvabhāso 'bhūt, yenāvabhāsena puṇyaraśmī rājakumāraḥ sphuṭo 'bhūt / aht khalu rāṣṭrapāla puṇyaraśmī rājakumārastasmin padme sthitvā yena sa bhagavān siddhārdhabuddhistathāgato 'rhan samyaksaṃbuddhaḥ, tenāñjaliṃ praṇamya namo buddhāyetyudānamudānayati sma / /atha khalu rāṣṭrapāla tena siddhārthabuddhinā tathāgatena sā prabhā pratisaṃhṛtā / sa ca kumārastasya bhagavataḥ pādamūle chinnāpādapa iva prapatitaḥ śatasahasrakṛtvas tathāgataṃ vandate sma //
170：佛告賴吒和羅：1)爾時，國王太子德光向彼吉義如來、無所著、等正覺自投，口說是言：假使世尊有一切智能悉普見者，今天中天，當念救我。2)於是吉義如來、無所著、等正覺申右臂，放手光明照德光太子。其光明中，有自然百千葉蓮花大如車輪，其蓮花出億百千光明皆普徹照。3)於是德光太子即住此蓮花上，欲往詣吉義如來、無所著、等正覺所，遙叉手作禮三反自歸。4)爾時，吉義如來迴光還照，於是太子尋光去至佛所，稽首佛足，見世尊諸根寂定。	310-18：佛告護國：1)爾時福焰王子欲向吉利意如來邊，即向彼如來方面絕身。復作是言：若彼如來是一切知見者，亦應念我。2)護國！爾時吉利意如來、阿羅呵、三藐三佛陀，即伸右手放大光明照福焰王子。即於光中出一蓮花，大如車輪有百千葉。然彼蓮花放百千光明，其光明盛照福焰王子身。3)爾時福焰王子即自見身處彼蓮花。既住花中，合十指掌曲躬向吉利意如來、多陀阿伽度、阿羅呵、三藐三佛陀，口三唱言南無佛陀耶、南無佛陀耶。4)護國！爾時吉利意如來還攝光明，福焰王子即乘佛光至如來前，舉身投地如大樹倒，禮彼如來一千拜已。	321：1)遙告佛曰：成義如來、應、正等覺具一切智，神力廣大。願賜慈悲救護於我，我於此處擲身出外，欲求解脫。2)作是語已即便擲身，佛以神足舒其右手放大光明照太子身，其光化為千葉蓮花承太子足。又此蓮花復出百千微妙光明照於太子令心適悅，經須臾間將至佛前。3)佛攝光明，蓮花不現。爾時，太子如山而下，即到佛前，合掌恭敬，旋繞世尊，志心稱念：南無成義意如來、應、正等覺、所說妙法及苾芻眾，我悉歸依。作是語已，五體投地禮佛千拜，

1. 344 “At this point, Rāṣṭrapāla, young prince Puṇyaraśmi, facing the direction of the Bhagavān, the Tathāgata Siddhārthabuddhi, jumped from the palace, saying, ‘If the Tathāgata knows everything and sees everything, may he pay heed to me.’

1. 345 “Just then, Rāṣṭrapāla, the tathāgata, arhat, perfect and complete Buddha [F.251.a] Siddhārthabuddhi extended his right hand and issued forth light, which touched Puṇyaraśmi. From that light, a hundred-thousand-petaled lotus the size of a chariot wheel emerged. From that lotus, a hundred thousand light rays shone forth, and there was a great brightness. Young prince Puṇyaraśmi was enveloped by this brightness. Then, Rāṣṭrapāla, young prince Puṇyaraśmi, resting on the lotus, faced the direction of the bhagavān, tathāgata, arhat, perfect and complete Buddha Siddhārthabuddhi, bowed with joined palms, and uttered three times, ‘I pay homage to the Buddha.’ At this point, Rāṣṭrapāla, the Tathāgata Siddhārthabuddhi withdrew the light, and the prince fell at the feet of the tathāgata —just as a tree falls when it is chopped down —and praised the tathāgata a hundred thousand times.

1)atha khalu rāṣṭrapāla puṇyaraśmī rājakumārastaṃ bhagavantaṃ gāthābhiradhyabhāṣata -

mayā cirādadya hi vaidyarājaḥ kṛcchrādavāpto 'dya cirātureṇa /

ācakṣva me nātha kathaṃ sthito 'haṃ lābhī bhaveyaṃ sugatasya śāsane // 289 //

170：爾時，德光太子以偈讚吉義如來，而說頌曰：

吾不久覩醫王名，今者輙得見於佛，云何立在瑕穢行，皆能致得一切法。

310-18：護國！爾時福焰王子以偈白世尊言：

我久得重病，今值大醫王，於苦厄難中，世尊濟拔我。

願尊為我說，云何住法中，當得大福利？唯願尊顯說。

321：即以伽陀讚歎佛曰：

稽首無上大醫王，我身大患久未除，願佛慈愍垂救度，少賜如來妙法藥。

1. 346 “Then, Rāṣṭrapāla, young prince Puṇyaraśmi uttered the following verses to the Bhagavān, Tathāgata Siddhārthabuddhi:

1. 347 “ ‘For a long time I was sick; for a long time I was blind. Now after great hardship, I have found you, king of physicians. Show me, O protector, how I can be firm And successful in the teaching of the Sugata. {289}

2)śruto mayā nāyaka apramādo niśāmya rātrau divi devatābhyaḥ /

śrutvā ca saṃvigna hi āgato 'haṃ kathaṃ narāṇāṃ bhavate pramādaḥ // 290 //

170：我向者夜中半時，從諸天聞佛無想，適聞愁憂無復樂，何所是人無放逸。

310-18：世尊我於先，夜半諸天來，教我莫放逸。聞此天教已，

恐怖來此處，今問大世尊，云何不放逸？

321：晝夜獨坐自思惟，一心求離五欲境，空界天人發聲言，勸導歸依來佛所。

1. 348 “ ‘The understanding of conscientiousness, O guide,I have received at night from the gods in the sky. Having understood it, I became distraught, thinking, “How can people still be reckless?” 109 {290}

3)pranaṣṭamārgasya bhavādya deśiko jātyandhabhūtasya bhavādya cakṣuḥ /

mahāprapātādiha māṃ samuddhara śraddhākarā kāruṇikā cikitsakā // 291 //

170：其失道者示正路，諸無眼目得等視，今願為我現大道，慈哀療疾使信淨。

310-18：我今失正道，願為作商主；我今如生盲，願為我作眼；我今臨險岸，願尊救濟度。

唯願大慈悲，令我生正信，如病困篤者，願尊速療治。

321：佛為出世大導師，何得眾生造過失？於大難中垂救護，令彼盲迷開智眼。

1. 349 “ ‘Now be the guide for one who has lost his way; Now be the eyes for one who is blind from birth. Source of faith, compassionate healer, Pull me out of this great abyss! {291}

4)daridrabhūtasya kuruṣva saṃgrahaṃ baddhasya mokṣaṃ kuru me 'dya nātha /

sasaṃśayebhyo vimatiṃ ca chinda caryāṃ ca me vyākuru bodhimārge // 292 //(Vaidya, RP 153)

170：令眾貧窮得富樂，拘閉牢獄得解脫，斷吾狐疑除諸結，唯願解說其道行。

310-18：我今如貧人，願尊見攝受；我今被繫縛，願尊能為解；

我心大疑惑，願決我癡網。示我修行處，云何得菩提？

321：我今雖發信佛心，貧乏如來功德寶，求出纏縛趣解脫，願佛慈悲垂攝受，

1. 350 “ ‘Please favor me, a person in poverty; Now, O protector, free me, a person in chains. Please cut through my doubtful hesitation And clarify the conduct on the path to enlightenment! {292} [F.251.b]

5)tīrthaṃ ca saṃdarśaya uhyato me dīpaṃ kuruṣvāpi mamāndhakāre /

vraṇīkṛtaṃ māṃ hi kuruṣva nirvraṇaṃ śalyaṃ ca me uddhara vaidyarāja // 293 //

170：為吾現正離外道，於闇瞑中作燈明，為諸傷害除垢穢，願大醫王斷吾疑。

310-18：我今沒大水，願示度濟我；我處大闇中，願燃大法炬；

我身有大瘡，願治速令差；我身有毒箭，願尊能為拔；

321：於其暗室燃慧燈，破我疑惑、無明等，宣揚清淨妙法門，如佛所行菩提道。

稽首無比大醫王，滿我意願除諸病，

1. 351 “ ‘As I am swept away by the river, please show me the shore; Be a lamp for me in the darkness. Heal my wounds, O king of physicians, And remove from me the thorn of pain! {293}

6)vimocya māṃ durgatisaṃkaṭāttvaṃ bhavopalambhagrahaṇaṃ nikṛnta /

saṃtāra māṃ śokamahaughapāram aṣṭāṅgamārgeṇa mahāpathena // 294 //

170：願度脫我生死道，斷絕去吾諸所愛，令得超度愁憂海，及以八道入大乘。

310-18：常墮諸惡道，願慈救濟我。諸有執著者，迴邪住正道，

我沒憂慼河，願度至彼岸，得住八聖道。

321：一切妄想悉消除，拋離惡趣到彼岸，永出煩惱大海中，常行如來八正道。

1. 352 “ ‘Liberate me from lower destinies, And sever the clinging of my preoccupation with the world! Deliver me to the other side of the vast river of suffering With the great eightfold path. {294}

7)parīttamāyuḥ kṣayadharmi jīvitaṃ bahvantarāyaṃ kuśalaṃ bhavatyapi /

puṇyasya sidhyatyacirādvipākaḥ labdhakṣaṇo me 'dya vadaikaniścayam // 295 //

170：今壽命短法命盡，多有妨廢功德行，無福之人不如願，今吾適開願解疑。

310-18：我壽命短促，求善多障礙，願從今去後，得住真如命。

321：成就福德無盡報，捨於世壽為法壽，一切纏縛永斷除，究竟圓滿菩提道。

1. 353 “ ‘Life is perishable, our time is short, And there are many obstacles to virtue. My merit will ripen before long. Now that I have attained this opportunity, teach me the only certain thing. {295}

8)etaddhi me vyākuru lokanātha syādbodhisattvo hi yathāpramattaḥ /

yathā carannuttamabodhicārikāṃ pramocayeyaṃ bhavabandhanājjagat // 296 //

170：今聞導師唯決要，云何菩薩為放逸？能奉行佛尊妙道，度脫人民生死惱。

310-18：我今身閑靜，已離於諸難，作福必獲報，願為我決疑。

世尊為我說，菩薩不放逸，而向無上道，未來證菩提，能解諸有縛。

321：如是真實為我說，如佛所說我行之，志求無上大菩提，修習菩薩真實行。

1. 354 “ ‘Clarify for me, O protector of the world, the following: How should a bodhisattva be conscientious? How does a bodhisattva engage in the supreme enlightened conduct? How shall I liberate the world from the chains of existence?’ {296}

46.

atha khalu rāṣṭrapāla siddhārthabuddhistathāgataḥ puṇyaraśme rājakumārasyādhyāśayaṃ viditvā vistareṇa bodhicaryāṃ saṃprakāśayati, yaṃ śrutvā puṇyaraśminā rājakumāreṇa vimokṣā nāma dhāraṇī praolabdhā, pañcābhijñāḥ pratilabdhāḥ / sa vaihāyase sthitvā puṣpāṇy abhinirmāya taṃ tathāgatam abhyavakirati sma, abhiprakirati sma //
170：佛告賴吒和羅：爾時，吉義如來知德光太子心所念，廣為解說諸菩薩行。德光太子聞彼佛所說，即得無盡總持門，逮五神通，即踊在虛空化作妙花，以散吉義如來上。	310-18：爾時佛告護國菩薩言：護國！爾時吉利意如來知福焰王子心已，為其廣說諸菩薩行。其福焰王子聞此法已，即得陀羅尼名曰解脫，亦得五神通。即時上昇虛空，化作眾花以散佛上，如是重散。	321：佛告尊者護國言：爾時，成義意如來見彼太子信心清淨，善根純熟，即為宣說菩薩行法。福光太子聞是法已，得總持門、證妙解脫、成就五通，踊身空中散花供養。

1. 355 “Thereafter, Rāṣṭrapāla, the Tathāgata Siddhārthabuddhi, upon realizing young prince Puṇyaraśmi’s extraordinary intent, extensively explained to him the conduct of a bodhisattva.

1. 356 “Listening to him, young prince Puṇyaraśmi attained the dhāraṇī called complete liberation. He also attained the five kinds of superknowledge; and, flying through the air, he emanated flowers and tossed them copiously upon the tathāgata.

1)atha khalu rāṣṭrapāla puṇyaraśmi rājakumāras tasmād antarīkṣādavatīrya taṃ bhagavantaṃ siddhārthabuddhiṃ tathāgataṃ gāthābhir abhyaṣṭāvīt -

vandāmi te kanakavarṇanibhā varalakṣaṇā vimalacandramukhā /

vandāmi te asamajñānadharā sadṛśo na te 'sti tribhave virajaḥ // 297 //

310-18：護國！爾時福焰王子從空下已，即以偈讚彼吉利意如來言：

敬禮金色尊，面淨如滿月，敬禮智無比，離垢三界尊。

321：作供養已，從虛空中下，合掌向佛讚歎如來，即說頌曰：

稽首我佛真金色，相好最上面如月，功德、智慧無等倫，永離三有常清淨。

Next, Rāṣṭrapāla, young prince Puṇyaraśmi descended from the sky and greatly praised the Bhagavān, the Tathāgata Siddhārthabuddhi, with the following verses:

1. 357 “ ‘I praise you, one who is endowed with the supreme buddha marks, 110 Undefiled moon-faced being of golden color! I praise you, one who is immaculate, unrivaled in the three worlds, You with unequaled great wisdom! {297}

2)mṛdu cāru snigdha śubha keśa jinā girirājatulya tava coṣṇiriha /

noṣṇīṣamīkṣitu tavāsti samo vibhrājate bhruvi vare 'pi tavorṇa mune // 298 //

310-18：髮淨光潤澤，頂高如須彌，觀者無厭足，眉間白毫相。

321：牟尼螺髻紺青色，高顯清淨如須彌。我觀無等無邊佛，眉間毫光普照燿，

1. 358 “ ‘Your hair, O Victorious One, is gentle, beautiful, glossy, and superb. Your uṣṇīṣa is like the king of mountains in this world. One with such a protuberance has never been seen; you are unequaled. Between your eyebrows, O Sage, you have a beautiful hair tuft. {298}

3)kundenduśaṅkhahimaśubhranibhā nīlotpalābhaśubhanetravarā /

kṛpayekṣase jagadidaṃ hi yayā vandāmi te vimalanetra jinā // 299 //

310-18：清淨妙光明，目如青蓮花，微妙甚殊特，慈悲心哀愍，觀示諸世間。

321：如軍那花及朗月，過於珂雪與硨磲，如是皎潔大光明，除滅眾生諸罪暗。

目淨輝朗如青蓮，常以慈顏顧我等，怨、親無二平等觀，有情、無情俱獲益。

1. 359 “ ‘It is white like jasmine, the moon, and a conch shell. [F.252.a] Your excellent eyes are like blue lotuses — Through them you behold this world with compassion. I praise you, the Victorious One whose eyes are stainless. {299}

4)jihvā prabhūta tanu tāmrani(bhā) vadanaṃ ca chādayasi yenasvakam /

dharmaṃ vadan vinayase ca jagat vandāmi te madhurasnugdhagiram // 300 //

310-18：如來廣長舌，軟薄如赤銅，出能遍覆面，說法教道眾，敬禮微妙聲。

321：舌如赤銅而廣長，或覆面輪、或大千，應機流演大小乘，普救世間諸有苦。

1. 360 “ ‘The color of your large and thin tongue is like that of copper. Your tongue can even cover your face. Teaching the Dharma, you tame the world. I praise you, one who has a gentle and tender voice. {300}

5)daśanā śubhāḥ sudṛḍha vajranibhāḥ triṃśaddaśāpy aviralāḥ sahitāḥ /

kurvan smitaṃ vinayase ca jagat vandāmi te madhurasatyakathā // 301 //

310-18：齒白如珂雪，堅實如金剛，齊密具四十。熈怡微笑時，教化無量眾，敬禮美實言，

321：我今頂禮如來齒，四十齊密白如珂，四牙鋒利若金剛，俱發光明濟群品。

321：我今禮佛真實語，離諸虛誑綺言辭，通達性相甚深文，破暗除迷百千剎。

1. 361 “ ‘Your excellent teeth are extremely firm like diamonds. They are forty, straight without gaps. When you smile, you tame the world. I praise you, one whose speech is true and pleasant. {301}

6)rūpeṇa cāpratisamo 'si jinā prabhayā ca bhāsayasi kṣetraśatān /

bramhendrapāla jagato bhagavan jimhībhavanti tava te prabhayā // 302 //

310-18：尊色世無比。放光照諸剎，梵天及護世，彼光悉不現。

321：梵王、帝釋、護世主、龍、天八部及三塗，如是蒙光苦惱除，俱出輪迴生死海。

1. 362 “ ‘Your physique, Victorious One, is unequaled. With your light, you illuminate hundreds of buddhafields. Brahmā and Indra, the protectors of the world, Are outshone by your splendor, Bhagavān. {302}

7)eṇeyajaṅgha bhagavanna samā gajarājabarhimṛgarājagateḥ /

īkṣan vrajasyati yugaṃ bhagavan saṃkampayan dharaṇiśailataṭam // 303 //

310-18：鹿王纖傭膊，行步如象王，亦復如師子，安祥遊步時，地動諸山震。

321：我佛雙腨如鹿王，行似牛王舉步穩，下足登涉地面時，山川大地俱震動；

1. 363 “ ‘Your antelope-like calves 111 are unequaled, O Bhagavān! Your gait is like that of the king of elephants, the peacock, and the lion. Bhagavān, you stride gazing a plough’s length ahead, Making the earth and mountain slopes 112 tremble. {303}

8)kāyaśca lakṣaṇacito bhagavan ślakṣṇa cchavī kanakavarṇaṃ tava /

nekṣan jagad vrajati tṛptimidaṃ rūpaṃ tavāpratimarūpadhara // 304 //

310-18：世尊具身相，皮膚軟妙澤，身如紫金色，威光無與比，觀者無厭足。

321：我佛身相妙端嚴，皮膚柔軟真金色，一切世間無有比，眾生見者無厭足。

1. 364 “ ‘Bhagavān, your body is adorned with the buddha marks; Your skin is soft and golden hued. Beings never tire of beholding such a body. Your body is incomparable. {304}

9)tvaṃ pūrva kalpaśatacīrṇatapā tvaṃ sarvatyāgadamadānarataḥ /

tvaṃ sarvasattvakṛpamaitramanā vandāmi te paramakāruṇika // 305 //(Vaidya, RP 154)

310-18：苦行無數劫，樂施無疲倦，慈心向眾生，故禮大悲父。

321：佛於過去百千劫，能捨一切利眾生，俱令離苦出煩籠，我今歸禮大慈父；

1. 365 “ ‘I praise you, one who practiced austerities for hundreds of former eons, Who has delighted in all forms of renouncing, taming, and giving, The one endowed with a mind of compassion and loving kindness toward all sentient beings,The possessor of supreme compassion. {305}

10)tvaṃ dānaśīlanirataḥ satataṃ tvaṃ kṣāntivīryanirataḥ sudṛḍham /

tvaṃ dhyānaprajñaprabhatejadharo vandāmi te asamajñānadhara // 306 //

310-18：尊常樂施戒，堅住忍精進，禪定及般若，總持智無比，是故我敬禮。

321：佛以法財施一切、持戒、忍辱、精進修、禪定、智慧悉圓明，我今禮佛無等智；

1. 366 “ ‘I praise you, one who is always devoted to generosity and discipline, Who is firmly devoted to patience and diligence, Holder of the luminous splendor of meditative absorption and insight, and And holder of unequaled wisdom. {306}

11)tva vādiśūra kugaṇipramathi tvaṃ siṃhavannadasi parṣadi ca /

tvaṃ vaidyarāja trimalāntakaro vandāmi te paramaprītikara // 307 //

310-18：世尊說法時，降伏諸外道，處眾如師子，醫王除三垢，聞者皆歡喜，是故我今禮。

321：我佛無畏大師子，能破無邊煩惱魔，善療眾病悉消除，我今頂禮滅三毒。

1. 367 “ ‘You, hero of speech, 113 conquer bad teachers. You roar like a lion in the assembly. O king of physicians who dispels the three stains, I praise you, one who brings supreme happiness! {307}

12)vākkāyamānasaviśuddha mune tribhaveṣvalipta jalapadmamiva /

tvaṃ bramhaghoṣa kalaviṅkaravā vandāmi te tribhavapāragatam // 308 //

310-18：身口意清淨，三界無染著，如蓮花處水。尊聲如梵天，

如迦陵伽音，度過三界岸，是故我敬禮。

321：身、口、意業無塵染，三界無著出水蓮，梵音深妙如梵天，迦陵、頻伽聲莫比。我今禮佛出三有，

1. 368 “ ‘Your body, speech, and mind, O Sage, are completely pure, Untainted in the three worlds, like a lotus in water. [F.252.b] Your Brahmā voice is like the voice of a kalaviṅka bird. I praise you, one who has passed beyond the three worlds. {308}

13)māyopamaṃ jagadidaṃ bhavatā naṭaraṅgasvapnasadṛśaṃ viditam /

nātmā na sattva na ca jīvagati dharmā marīcidakacandrasamāḥ // 309 //

310-18：尊觀諸世間，如幻亦如夢，復如伎兒戲，說諸法無我。眾生及命者，亦如水中月，

321：常觀世界如幻化、如夢、如電非久停，無人、無我、無眾生。

1. 369 “ ‘You know this world to be like an illusion, Like an actor’s theater, and like a dream; That there is no self, no sentient being, and no life, along with no realms; And that phenomena are mirages, like the moon in water. {309}

14)śūnyāśca śānta anutpādanaya avijānadeva jagadudbhramati /

teṣāmupāyanayayuktiśatairavatāratyasyapi kṛpālutayā // 310 //

310-18：空寂無生處。如是知世已，為彼作方便，百千諸法門，慈悲攝教眾。

321：法本空寂無有生，不能知悟隨輪轉，垂慈廣為諸眾生，方便隨機宣妙法。

1. 370 “ ‘Beings wander, not knowing that things Are empty, peaceful, and non-arisen. Out of compassion, you cause them to enter the path 114 With hundreds of skillful means, methods, and principles. {310}

15)rāgādibhiśca bahurogaśataiḥ saṃtāpitaṃ satatamīkṣya jagad /

vaidyottamo vicarase 'pratimaḥ parimocaya sugata sattvaśatān // 311 //

310-18：眾生多諸患，諸毒常熾然，觀察熱惱已，猶如大醫王，常行於世間，拔濟無數眾，

1. 371 “ ‘You always behold beings Terrified by hundreds of maladies, such as desire. Like a peerless physician, O Sugata, you make the rounds, Completely liberating hundreds of beings. {311}

16)jātījarāmaraṇaśokahataṃ priyaviprayogaparidevaśataiḥ /

satatāturaṃ ca jagadīkṣya mune parimocayan vicarase kṛpayā // 312 //

310-18：生老病死苦，愛離怨憎會，憂悲苦惱等。觀世苦惱已，慈悲能度脫，常行於世間。

321：大聖醫王眾所歸，恒治老、死、憂、悲、惱，如是普利諸眾生，各令善逝人天路。

1. 372 “ ‘Seeing the world oppressed by birth, old age, death, and pain, Separated from what is dear, Uttering hundreds of lamentations, and always sick, You, O Sage, make the rounds, completely liberating them, out of compassion. {312}

17)rathacakravadbhramati sarvajagat tiryakṣu pretaniraye sugatau /

mūḍhā adeśika anāthagatāḥ teṣāṃ pradarśayasi mārgam // 313 //

310-18：世界如車輪，天人或畜生，地獄餓鬼中，迷惑無導師。世尊為彼等，示現最勝導。

321：如是慈悲牟尼主，常愍輪迴六道中，如蟻循環無了期，引彼愚盲得正路。

1. 373 “ ‘The whole world courses through the realms of animals, hungry ghosts, and hell beings, Like a chariot wheel. To simpletons without a leader or protector, You teach the excellent path. {313}

18)ye te babhūva purimāśca jinā dharmeśvarā jagati cārthakarāḥ /

ayameva taiḥ prakathito 'ryapatho yaṃ deśayasyapi vibho 'pratimaḥ // 314 //

310-18：過去有諸佛，法王離世間，亦說此聖道，如今世尊說。

321：如是依法證菩提，具法自在利世間，如佛所說八正道，聞者適悅生敬愛。

1. 374 “ ‘The noble path you have taught, unrivaled chief, Was proclaimed by the victorious ones Who were Dharma Lords and who acted for the welfare Of the world in former times. {314}

19)snigdhaṃ hyakarṣaya manojña varaṃ bramhādhikaṃ paramaprītikaram /

gandharvakinnaravarāpsarasāmabhibhūya tāṃ giramudāharase // 315 //

310-18：清淨無穢濁，勝於大梵天，亦勝揵闥婆，及與諸天女。如是等諸音，如來聲最勝，

321：佛聲微妙過梵天、巘達哩嚩、緊那囉、及諸天女美妙音，非似佛聲多方便。

1. 375 “ ‘You utter speech that is gentle, tender, and highly pleasing, That causes supreme pleasure, surpassing that of Brahmā, And that outperforms the songs Of gandharvas, kinnaras, and the highest apsarases. {315}

20)satyārjavakṣayamupāyanayaiḥ pariśodhitāṃ giramanantaguṇām /

śrutvā hi yāṃ niyutasattvaśatā yānatrayeṇa jina yānti śamam // 316 //

310-18：為世間解說，真實潤益忍。種種方便說，具足諸功德，

百千那由數，諸眾生聞已，證三乘寂滅。

321：清淨語音功德普，眾生隨類各得聞，如是為乘趣菩提，一一離凡得解脫。

1. 376 “ ‘Having listened to this teaching, Which is true, honest, completely purified By inexhaustible skillful means, and endowed with limitless qualities, Myriad beings have been led to peace by the three vehicles. {316}

21)tava pūjayā sukhamanekavidhaṃ divyaṃ labhanti manujeṣu tathā /

āḍhyo mahādhana mahāvibhavo bhavate jagaddhitakaro nṛpatiḥ // 317 //

310-18：若有供養彼，得勝上妙樂，無量天人等，當得正真道。或得於人王，大富長者等，

321：種種上妙物供佛，獲得最上人天福，或為帝主或宰臣，常受大富、大快樂；

1. 377 “ ‘By worshiping you, they will obtain The manifold pleasures of gods and men alike. 115 They will become kings, benefactors to the world And rich and wealthy, with abundant possessions. {317}

22)valacakravartyapi ca dvīpapatiḥ jagadāvṛṇoti daśabhiḥ kuśalaiḥ /

ratnāni sapta labhate suśubhāṃ tvayi saṃprasādajanako 'pratima // 318 //

310-18：或領一天下，二三四天下，轉輪聖帝王，十善化眾生，七寶具足樂，皆由供養佛。

321：或作金輪王四洲，具足千子及七寶，恒行十善利世間，一切眾生皆隨順；

1. 378 “ ‘By developing faith in you, the unequaled, [F.253.a] They will become lords of the four continents, supreme cakravartins, Who disclose the ten virtues to the world And obtain the excellent seven precious substances. {318}

23)bramhāpi śakra api lokapatiḥ bhavate ca saṃtuṣitadevapatiḥ /

parinirmito 'pi ca suyāmapatiḥ tvatpūjayā bhavati cāpi jinaḥ // 319 //

310-18：或作釋梵王，四天大王處，兜率化樂天，他化須夜摩，斯由供養佛，來世作正覺。

321：或為護世、或忉利、或處夜摩、覩史陀、乃至他化與梵天，皆因供養諸佛得。

1. 379 “ ‘Worshiping you, the Victorious One, They will become Brahmā, Śakra, or lords of the world. They will become lords of gods or lords of Tuṣita, Of the Paranirmita gods, or of the Yāma gods. {319}

24)evaṃ hyamogha tava pūja kṛtā saṃdarśanaṃ śravaṇamapyasamam /

bhavate jagadvividhaduḥkhaharaḥ spṛśate paraṃ padavaraṃ hy ajaram // 320 //

310-18：如是供養佛，或見或聞聲，無有空過者，除多眾生苦，得證甘露處，最妙無老病。

321：如是見佛及聽法，俱能出離諸苦惱，

1. 380 “ ‘Worshiping, seeing, and hearing you, the unequaled one Who clears away beings’ many sufferings, Will thus bear fruits: Beings thereby will attain the supreme state beyond aging and death. {320}

25)mārgajña mārgakuśalā bhagavan kupathānnivārayasi lokamimam /

kṣeme śive viraja āryapathe pratiṣṭhāpapyasyapi jagadbhagavan //321 //(Vaidya, RP 155)

310-18：世尊知正道，善說正道處，能斷諸惡道，令住無畏路。無垢大聖道，能為眾生依，

321：令彼不墮惡道中，安樂寂靜無塵染。

1. 381 “ ‘You, Bhagavān, skilled in and knowledgeable about the path, Cause this world to turn away from lower destinies. You, Bhagavān, establish beings on the noble path — Restful, peaceful, and immaculate. {321}

26)puṇyādhikasya tava puṇyanidheḥ satatākṣayā bhavati puṇyakriyā /

bahukalpakoṭīṣu na yāti kṣayaṃ yāvanna saṃspṛśati bodhicarām // 322 //

310-18：若人求福德，須於佛邊種。以是因緣故，當得無盡藏，

多數俱致劫，彼福不可盡，乃至未成佛，

321：佛能安住諸世間，求福之者皆令福，如是獲福長相續，俱胝多劫不可盡。

1. 382 “ ‘You, treasure of merit, have been striving for merit; Your meritorious activity will never cease. It will not cease for many millions of eons, Until all beings 116 have attained excellent enlightenment. {322}

27)pariśuddha kṣetra labhate ruciraṃ paranirmitābha sada prītikaram /

śuddhāśca kāyavacasā manasā sattvā bhavantyapi ca kṣetravare // 323 //

310-18：當得清淨剎，微妙如他化，得已大歡喜。彼妙剎土中，所有眾生輩，身口意清淨。

321：最上微妙莊嚴剎，眾生生者無塵垢，身光照耀勝天人，身、口、意業俱清淨。

1. 383 “ ‘They will obtain a completely pure buddhafield, 117 Its radiance like that of the Paranirmita gods —always delighting. In this most excellent buddhafield, Beings are completely pure in terms of body, speech, and mind. {323}

28)ityevamādiguṇa naikavidhān labhate jinārcanakṛtān manujaḥ /

svargāpavarga manujeṣu sukhaṃ bhavate ca puṇyanidhi sarvajage // 324 //

310-18：如是等功德，斯由供養佛。若彼眾生輩，

求天及涅槃，及以人中樂，福報等無量，斯皆不可盡。

321：成就種種功德相，名聞流布諸世間，天上人間俱敬愛，彼人供養諸佛得。

1. 384 “ ‘Such qualities and many more will be obtained By the persons worshiping the Victorious One, As well as liberation in the higher realms, bliss among humans, And the treasury of merit for all beings. {324}

29)kīrtiryaśaśca prasṛtaṃ vipulaṃ tava sarvadikṣu bahukṣetraśatān /

saṃkīrtayanti sugatāḥ satataṃ tava varṇamāla parṣatsu jinā // 325 //

310-18：大名勝供養，復於百剎中，無量百千眾，當說大名稱。

321：我佛久離諸苦惱，十方佛剎皆稱讚，一切徒眾悉歸依，無不愛樂慈悲相。

1. 385 “ ‘Your fame and renown are widespread In the many hundreds of buddhafields in all directions, Where, Victorious One, the sugatas, among the retinues, Forever extol the litany of your qualities. {325}

30)vigatajvarā jagati mokṣakarā priyadarśanā paramakāruṇikā /

śāntendriyā śamaratā bhagavan vandāmi te naravarapravarā // 326 //

310-18：斯由歎佛德，如來除熱惱，能令眾解脫，慈悲見歡喜。

諸根寂清淨，人中最勝王，無量功德聚，是故我頂禮。

1. 386 “ ‘I praise you, one who frees beings from plague and liberates them, Who is lovely to behold, possessing the highest compassion, Who has pacified the senses, O Bhagavān, rejoicing in peace, Most great, supreme one among men. {326}

31)labdhā abhijña jina pañca mayā gagane sthitastava niśāmya giram /

bhavitāsmi vīra sugatau pratimaḥ vibhajiṣya dharmamamalaṃ jagataḥ // 327 //

310-18：我已得五通，虛空能飛上，聽尊妙音聲。未來若作佛，為眾宣微妙，度脫無量眾。

321：我今稽首人中尊，湛然不動無為相，令我獲證五神通，住立虛空伸讚佛。

1. 387 “ ‘O Victorious One, upon hearing your teaching, Standing in space, I obtained the five kinds of superknowledge. Upon becoming a hero, equal to a sugata, I will disclose the stainless Dharma to the world! {327} [F.253.b]

32)stutvādya sarvaguṇapāragataṃ naradevanāgamahitaṃ sugatam /

puṇyaṃ yadarjitamidaṃ vipulaṃ jagadāpnuyādapi ca buddhapadam // 328 //

310-18：我讚功德聚，無垢清淨福，天人諸龍等，夜叉乾闥婆，雜類眾生輩，來世願成佛。

321：稽首無畏佛、世尊，無垢清淨出世間，所有稱讚諸功德，迴施人天成正覺。

1. 388 “ ‘May the world attain the state of buddhahood, Through the extensive merit obtained today By praising the Sugata, who has perfected all good qualities And is honored by gods, men, and nāgas.’ {328}

47.

atha khalu rāṣṭrapāla rājā arciṣmāṃstasyā rātryā atyayenāśroṣītkumārasyāntaḥpure ruditaśabdam / śrutvā ca śīghraṃ tvaramāṇarūpo yena ratipradhānaṃ nagaraṃ tenopasaṃkrāmat / upasaṃkramyaitad avocat - kiṃ bhavantyo rudanti ? tā avocān - puṇyaraśmī rājakumāro na dṛśyate / atha khalu rāṣṭrapāla rājā arciṣmān kumārasyārthe chinnapādapa ina dharaṇītale prapatitaḥ / sa utthāya dharaṇitalāt sahasraśaśca tannagaraṃ paricarati rudamānaḥ / atha khalu rāṣṭrapāla yā tasminnagare nagaradevatā sā rājānamarciṣmantametadavocat - gato mahārāja kumāraḥ pūrvasmin digbhāge siddhārthabuddhiṃ tathāgataṃ darśanāya vandanāya paryupāsanāya // atha khalu rāṣṭrapāla rājā arciṣmān kumārasyāntaḥpureṇa sārdhaṃ caturaśītibhiḥ prāṇakoṭiniyutaśatasahasrairyena pūrvo digbhāgastenopajagāma / yena siddhārthabuddhistathāgato 'rhan samyassaṃbuddhastenopa-saṃkrāntaḥ / upasaṃkramya tasya bhagavataḥ pādau śirasābhivanditvā ekānte 'tiṣṭhat /
170：1)爾時，頞真無王明旦聞太子宮中婇女啼泣聲，面即為變，便往到太子宮中，問：何故啼泣？諸采女答言：德光太子不現，不知所在。2)於是王頞真無聞太子不現，即便躃地，與數千眾俱，而舉聲啼泣。3)爾時，城神來到其舍，告王頞真無言：大王！無得啼泣愁憂。太子東去，往見吉義如來，稽首作禮，跪拜承事。4)王頞真無聞神語聲，與諸眷屬、大臣及太子後宮婇女，及八十四億那術百千人，東出往詣吉義如來所，稽首佛足，却住一面。	310-18：1)爾時世尊說此偈已，復告護國菩薩言：護國！爾時焰意大王過彼夜已，聞彼童子宮內哭聲，聞已馳向勝喜樂城。到已問諸綵女輩言：汝等今者為何哭耶？時彼諸女白大王言：大王當知，福焰王子於今夜中忽然不見。2)護國！爾時焰意王聞此語已，迷悶躄地如大樹倒，須臾乃起。大聲悲泣啼哭懊惱，巡遶彼城經百千匝。3)護國！爾時彼處護城天神告焰意王言：大王當知，東方去此有佛世尊名曰成利慧。大王！王子今在彼處，頂禮承事供養彼佛世尊。4)爾時焰意王聞天告已，即時與童子宮內諸綵女等，及王部從八萬四千俱致百千那由他眾，向於東方往詣成利慧如來、阿羅呵、三藐三佛陀所。	321：1)佛告尊者護國言：爾時，發光天子於其中夜忽聞福光太子宮城之內有大哭聲，驚愕憂惶，莫知凶吉。即時將諸臣從及其眷屬來詣太子宮中，問諸宮人：汝等云何夜來啼哭？時彼宮人即奏王言：福光太子忽爾離宮，莫知所止，憂懼悲痛，是以啼哭。2)爾時，發光天子聞是語已，足如蹋嶮，忽然躄地，良久乃穌。從地而起，心生憂惱，涕淚悲泣，欲往千城處處尋覓。3)時愛樂城中護城聖賢告於王言：彼福光太子往詣東方禮覲供養成義意佛。4)時發光天子聞是語已，即將八十四俱胝宮人婇女及百千那由他侍從眷屬周匝圍繞，往詣東方至成義意如來處。

1. 389 “At this point, Rāṣṭrapāla, the day was dawning, 118 and King Arciṣmān heard the sound of weeping in the quarters of the young prince’s women. Having heard it, he went with great haste 119 to the city of Ratipradhāna. Upon arriving there, he asked, ‘Why are you weeping?’ They answered, ‘Because prince Puṇyaraśmi is not here.’ Then, Rāṣṭrapāla, King Arciṣmān, for the sake of the prince, fell to the ground like a felled tree. Upon rising, he wept and searched the city a thousand times. Then, Rāṣṭrapāla, the main deity of that city said this to King Arciṣmān:

1. 390“ ‘The prince has departed to the east, great king, in order to behold, praise, worship, and serve the Tathāgata Siddhārthabuddhi.’ Then, Rāṣṭrapāla, to search for him, King Arciṣmān, along with a retinue of ladies of the court and myriad beings, departed for the eastern direction where the prince had gone. He came before the tathāgata, the arhat, the perfect and complete Buddha Siddhārthabuddhi, and, bowing his head toward the feet of that Bhagavān, stood to one side.

1)ekāntasthitaśca rājā arciṣmān bhagavantamābhirgāthābhirabhyaṣṭāvīt -

vandāmi guṇajñānasāgaraṃ naravīraṃ yasya nāsti samaḥ kuto 'dhikastribhave 'smin /

devendrāsurarājasatkṛtaṃ varasattvaṃ tṛptiṃ naiti jano nirīkṣatastava rūpam // 329 //

310-18：到已頂禮佛足，却住一面，以偈歎佛：

敬禮功德智慧海，人中丈夫無等等，三界最勝無有比，天王修羅皆供養。眾中殊特最極尊，觀佛色相無厭足，

321：到已，五體投地禮世尊足，住立一面，合掌向佛以頌讚曰：

稽首歸依功德海，妙湛總持無等尊，天、龍八部眾所歸，一切觀佛無厭足。

Standing to one side, King Arciṣmān praised the Bhagavān with the following verses:

1. 391 “ ‘No one in the three worlds is your equal, let alone a superior. Excellent being, honored by the lord of the gods and the king of the asuras, Beings never tire of gazing at your body; I pay homage to you, glorious ocean of qualities and wisdom. {329}

2)dvātriṃśattava kāyalakṣaṇā suviśuddhā merurvā vararatnacitritaḥ pariśuddhaḥ /

ślakṣṇaṃ kāñcanavarṇasaṃnibhaṃ jinakāntaṃ vandāmi priyarūpadarśanaṃ munikāyam // 330 //

310-18：三十二相莊嚴身，猶如須彌寶清淨。佛身微妙紫金色，見者無厭我頂禮，

321：三十二相妙端嚴，七寶嚴身世希有，巍巍赫赫妙金山，超出世間歸命禮。

1. 392 “ ‘Victorious One, your thirty-two buddha marks are extremely pure. You are like Mount Meru adorned with sublime jewels, completely pure. [F.254.a] Victorious One, beautiful, smooth, resembling the color of gold, Pleasant to behold is your physique —to the body of the Sage I pay homage! {330}

3)(Vaidya, RP 156)

kalpānacintya śatāśca koṭiyo vrata cīrṇā buddhakoṭiśatāśca satkṛtā bahukalpān /

yaṣṭā yajñaśatā acintiyāparimāṇā kāyastena tavābhirājate abhirūpaḥ // 331 //

310-18：無量百千億數劫，如來苦行無厭倦。無量劫數供養佛，百千俱致不可數，

往昔布施難思議，是故身光甚嚴淨。

321：過去難思俱胝劫，修行供養俱胝佛，深植德本廣無邊，成就佛身妙色相。

1. 393 “ ‘For inconceivable myriad eons, you have practiced firm observance. For inconceivable myriad eons, you have paid respect to the buddhas. You made inconceivable hundreds of offerings in the past. Therefore, your body is beautiful and very captivating. {331}

4)dānaśīlasamādhiprajñayāpi ca kṣāntyā vīryadhyānamupāyaśodhitaṃ tava rūpam /

candrārkamaṇidyutiprabhā na virāji śakrabramhaprabhā na bhāsate purataste // 332 //

310-18：布施持戒禪定慧，忍辱精進善方便，世尊身色甚清淨，勝於日月摩尼光。釋梵光明隱不現，

321：布施、持戒、忍辱行、精進、禪定善巧便，如是歷修勝行成，色相圓明光照耀。

日、月、閃電、摩尼寶、帝釋、梵王身色光，如是等光對佛光，一時隱沒俱不現。

1. 394 “ ‘By your generosity, discipline, concentration, and insight, By your patience, diligence, absorption, and skillful means, you have refined your form. In your presence, Indra and Brahmā fade. Even the flash of the moonstones and sunstones 120 is not as resplendent. {332}

5)rūpaṃ darśayate manoramaṃ jagadarthe pratibhāsodakacandrasaṃnibhaṃ yatha māyā /

sarvāsveva ca dikṣu dṛśyate jinakāyo no cā rūpapramāṇu dṛśyate sugatānām // 333 //

310-18：佛現妙色為世間，

321：佛身如現水中月，變化隨機亦復然，

1. 395 “ ‘For the sake of beings, you manifest a lovely shape. You are present like the moon in the water and an illusion. The Victorious One’s body is present in all our directions. The Sugata’s body is beyond measure. {333}

6)tuṣiteṣu kvacideva dṛśyase nivasaṃstvaṃ vyūḍhamānaśca punaḥ supāṇḍaragajabhūtaḥ /

mātu kukṣigataśca dṛśyase 'pi ca vīraḥ sarvatrānugato mahāmune nabhatulyaḥ // 334 //

310-18：或現在於兜率天，或復示現欲下生，或現清淨白象身，夢中右脇入母胎，

佛身現處如虛空，如影水月夢幻化，佛身應現亦如是。

321：託夢乘象入母胎，捨於覩史天王位。佛身無相如虛空，示生人世救群品，

1. 396 “ ‘At one time, you resided among the Tuṣita gods. Upon transmigrating and becoming a splendidly white elephant, You, O hero, entered your mother’s womb. Great sage, you extend everywhere, just like the sky. {334}

7)jātiṃ saṃdarśayase kvacidbhavān diśatāsu gacchan sapta padāni dṛśyase kvacidurvyām /

hyeṣṭho 'haṃ sanarāmare jage atidevo mociṣye jaga duḥkhasāgarādgira muñcan // 335 //

310-18：又復示現初生時，或行七步示丈夫，唱言天人我最上，我能救脫諸苦眾。

321：初生七步帝釋隨，天上人中為最上。

1. 397 “ ‘At one time, O Bhagavān, you appeared to take birth in a particular place. You walked seven steps in each of the cardinal directions and announced, “I am the highest lord in the world, together with its gods and men; I will rescue beings from the ocean of suffering.” {335}

8)dharmasaṃśayu nāsti te mune kvacideva śikṣāṃ cāpi ca loka dṛśyate lipijñāne śāntaṃ dhyānasamādhigocaramanuprāptaṃ strīṇāṃ madhyagataśca dṛśyate kvacideva // 336 //

310-18：於諸法中無疑惑，為眾示現始學書，成就禪定寂靜處。示現在於婇女中，

321：彼佛無法不了知，亦無師學書自解，而成寂靜三摩地，救拔眾苦令解脫。

1. 398 “ ‘Sage, although you had no doubts regarding the Dharma, At one time you lived in the world, as if you needed to learn the science of letters. Although you found peace within the sphere of meditative absorption and concentration, You remained for a certain time amidst women. {336}

9)tyaktvā mātāpitā mahītale pramadāśca jñātīn śokahatān vimūrcchitān viruvantaḥ /

niṣkrānto vanavāsamīkṣyase padamekaṃ devākoṭiśataiḥ parivṛto varasattvaḥ // 337 //

310-18：捨於父母及妻子，眷屬宗親戀慕啼，捨家處林恒獨步，俱致數天恒圍遶，恒常讚歎不生厭，

321：捨離父母及親眷，出彼王城入深山，俱胝天眾圍繞佛，

1. 399 “ ‘You left father, mother, son, and wives; Your relatives were overcome with suffering, fainting, and weeping. O excellent being, surrounded by a billion gods, Having gone forth, you stayed in the forest on your own. {337}

10)mārāste caturo 'pi nirjitāścirakālaṃ mārān dharṣayamāṇa dṛśyate 'pi ca kṣetre /

cakraṃ vartayase 'pyacintiyaṃ purimeṇa cakraṃ vartayamāna dṛśyase kṛpayā tvam // 338 //

310-18：久已降伏四種魔，此剎示現始降伏，久已轉於無始輪，今以慈悲示初轉。

321：降伏四魔成正覺。觀彼世間不究竟，眾生沈溺處輪迴，垂慈為彼轉法輪。

1. 400 “ ‘Although you have defeated the four māras a long time ago, You showed yourself in this realm to subdue the māras here as well. Although you turned the inconceivable wheel in earlier times, You showed yourself out of compassion to turn the wheel here as well. {338}

11)(Vaidya, RP 157) nityaṃ śāśvatadṛṣṭisaṃjñitaṃ jagadīkṣya nirvāsya iti vāca bhāṣase pariṣatsu /

saṃsārābhirataṃ jagatsatatamīkṣya śāntāṃ śītagatiṃ ca nirvṛtiṃ vadasi tvam // 339 //

310-18：觀於世間著常想，在眾唱言我涅槃，見諸世間樂生死，世尊為說寂滅處，

321：令離無常出苦難。佛證寂滅清淨法，

1. 401 “ ‘Beholding beings, who constantly entertain eternalist views, [F.254.b] You say to your retinue, “I will go beyond suffering.” Beholding beings who always delight in saṃsāra, You speak of extinguishment 121 —peaceful and cooling. {339}

12)puṇyajñānamupāyaprajñato na samaste sphurase kāyaprabhāya tvaṃ mune bahukṣetrān /

bhāṣante tava varṇa nāyakā diśatāsu vande tvāmasamantagocaraṃ munirājam // 340 //

310-18：福智方便無比喻，身放光明照多剎。諸方菩薩尋光來，頂禮世尊不思議，

法王為說微妙法，心生歡喜證清淨。

321：成就福智及方便，牟尼起化現身光，如是佛相悉具足。我禮牟尼無邊智、我禮究盡法界法，

1. 402 “ ‘You are unequaled in merit, wisdom, insight, and skillful means. Your body’s splendor, O Sage, radiates throughout myriad buddhafields. Leaders in all directions offer praise to you. I praise you, O King of Sages, whose experiential sphere reaches everything. {340}

13)vandāmo 'pi ca dharmatāmakhilaprāptaṃ sarvasattvakriyāsu dṛśyase yatha māyā /

na ca te 'styāgamanaṃ kvacidgamanaṃ vā māyādharma sati pratiṣṭhitamabhivande // 341 //

310-18：為眾現身同世間，佛身無來亦無去，如來住法如幻化，是故頂禮大丈夫。

321：雖知幻化無去來，垂慈普救諸含識。

1. 403 “ ‘I praise you, one who has fully realized the nature of reality. While you are present in the affairs of all sentient beings like an illusion, You actually come and go nowhere, O Sage. I praise you, one who is firmly established, your apparitions being illusory. {341}

14)sādhu tvaṃ naravīra bhāṣase varamārgaṃ bodhiryena varā hyavāpyate jagadarthe /

etāmapyahamāśu dharmatāmanubuddhā deśeyaṃ naravīraṃ dhamatāṃ jagadarthe // 342 //

310-18：善哉世尊說妙道，為眾顯於菩提路，為我顯示勝法門，是故我今證此法。

如來為我所示現，我證皆為眾生說，

321：善哉！佛說菩提道，引彼眾生得菩提，如是正法我所求，正法能度世間苦。

1. 404 “ ‘You, O hero of men, excellently teach the supreme path By which one attains supreme enlightenment for the sake of beings. Having quickly awakened to the nature of reality, I shall teach it for the sake of beings, O hero of men. {342}

15)sarvajñaṃ vigatajvaraṃ naravīraṃ yasya nāsti samaḥ kuto 'dhikastribhave 'smin /

stutvā puṇyamupārjitaṃ mayā yadiha tena śāntāṃ bodhivarāmanuttarāṃ spṛśatu lokaḥ // 343 //

310-18：佛智無惱三界尊，我今歎佛證功德，願共世間諸眾生，速證寂滅無上道。

321：我佛常處三有中，救療一切煩惱病，以我稱讚佛功德，迴向菩提及眾生。

1. 405 “ ‘O hero of men, omniscient Sage, free from disease And unequaled in the three worlds —who could be more extraordinary? May the world attain unexcelled, peaceful, and excellent enlightenment By the excellent merit I accumulated in this praise!’ {343}

48.

atha khalu rāṣṭrapāla sa tathāgataḥ siddhārthabuddhiḥ rājño 'rciṣmato 'dhyāśayaṃ viditvā tathā dharmaṃ deśayāmāsa yathā sarve avaivartikā abhūvannanuttarāyāṃ samyaksaṃbodhau // atha khalu rāṣṭrapāla puṇyaraśmī rājakumārastaṃ bhagavantaṃ siddhārthabuddhiṃ tathāgatam etad avocat - adhivāsayatu bhagavān asmākāṃ nagare śvobhaktena / adhivāsayati ca bhagavān puṇyaraśme rājakumārasya tūṣṇībhāvenānukampām upādāya //
170：佛語賴吒和羅：爾時，吉義如來知國王頞真無意，即為如應說法，令一切眾皆得不退轉無上正真道。於是，王太子德光白吉義佛：願佛受我清淨飯食請施。佛即默然受之。	310-18：爾時世尊說此偈已，復告護國菩薩言：護國！爾時彼成利慧如來知焰意王深信心已，如應說法，令住不退轉地於阿耨多羅三藐三菩提中。護國！爾時彼福焰王子白成利慧如來言：世尊！我今欲請如來及比丘僧入我城內，唯願世尊慈愍聽許。爾時成利慧如來憐愍王子故默然受請。	321：爾時，佛告尊者護國言：彼成義意如來見此發光天子歸依讚歎、信心堅固求趣解脫，即隨王意而為說法。時發光天子聞佛所說即於阿耨多羅三藐三菩提，得不退轉。爾時，福光太子見是父王歸依彼佛，心生信敬，即詣佛前，合掌向佛而白佛言：如來、應供、正遍知！唯願，世尊！往愛樂城受我飲食供養。時成義意如來默然許之，受太子請。

1. 406 “At this point, Rāṣṭrapāla, the Tathāgata Siddhārthabuddhi, upon realizing the extraordinary intent of King Arciṣmān, taught the Dharma in such a way that no one would turn away from unsurpassable, completely perfect enlightenment. Then, Rāṣṭrapāla, young prince Puṇyaraśmi requested the bhagavān, the Tathāgata Siddhārthabuddhi, ‘I beseech you, Bhagavān, to take your meal in our city tomorrow.’ The Bhagavān, out of kindheartedness for young prince Puṇyaraśmi, agreed without uttering a word.

49.

atha khalu puṇyaraśmī rājakumārastau mātāpitarau tāśva pramadā āmantrayati sma - anumodayantu bhavantaḥ sarve sahitāḥ sarve samagrāḥ / yathālaṃkṛtaṃ ratipradhānaṃ nagaraṃ tathāgatasya niryātayāmuanapekṣaḥ / tairekasvareṇānumoditam // atha khalu rāṣṭrapāla puṇyaraśmī rājakumāro yathālaṃkṛtaṃ ratipradhānaṃ nagaraṃ tathāgatāya niryātayati sma anapekṣaḥ / pañcarasaśatavyūhena ca bhojanena taṃ tathāgataṃ pratipādayati sma sārdhaṃ bhikṣusaṃghena / sarveṣāṃ teṣāṃ bhikṣūṇāṃ saptaratnacitān vihārān kārayāmāsa maṇicaṃkramān prajñaptānupari ca ratnajālavitānavitatān vāmadakṣiṇena puṣpavṛkṣasupariniṣṭhitān / puṇḍarīkapuṣkariṇyupaśibhitāny ubhayato mukhanirmaladūṣyaśatasahasraprajñaptāni (Vaidya, RP 158) śayyāsanāni / ekaikasya ca bhikṣorabhivandya cīvaro dīyate sma ekaikaḥ / anyonyāni cīvarāṇyanipradīyante divase divase / sa tribhirvarṣakoṭibhiḥ styānamiddhaṃ nāvakrāmitavān, nātmaprema kṛtavān, buddhapūjāṃ prati nānyamanasikāraḥ /
170：1)德光太子語父母及諸眷屬：今願仁者，勸助城郭莊飾瓔珞以奉如來，不當有貪心有所惜也；應時皆同心勸助，放心布施。2)於是，王太子德光及眷屬，共奉吉義如來莊飾瓔珞、宮殿城郭，心無遺惜。3)日作五百種味以供養佛及比丘僧；為一切比丘以赤栴檀香，及七寶為房室；以摩尼為經行處，於上作珍寶交露帳幔，南北各有花樹行列，邊有浴池，中生優鉢花。其邊際清淨無垢，其花有百千葉設百千座，一一比丘各有是具。4)爾時，德光太子令諸比丘不憂衣服，亦不想他比丘獨得衣被。彼於是億歲中未曾睡臥；	310-18：1)護國！爾時福焰王子知佛許已，白其父母、告諸眷屬并婇女等言：尊等當知，我今以勝喜樂城并莊嚴具悉以奉施彼如來及比丘僧，終無悔也。唯願父母及諸眷屬生隨喜心。爾時父母眷屬一時同聲唱言：善哉善哉。我皆隨喜。2)護國！爾時福焰王子即時更好莊嚴勝喜樂城，奉施如來。3)爾時王子為佛及僧日別辦具五百種味上妙飲食供佛及僧。復為比丘造僧伽藍，皆以七寶莊嚴其房，舍內敷置雜色種種繒褥數百千重。又為比丘僧日別造新淨衣，布施眾僧隨意所樂。復更為造經行之處，皆以眾寶莊嚴其地，上覆寶網經行兩邊，種諸樹木花果種種諸花，謂憂鉢花、波頭摩花、分陀利等，一切眾花無不具足。4)時彼王子如是供養佛及眾僧經三億俱致歲，於其中間未曾睡眠不愛身命，唯念供養佛及眾僧。	321：1)時福光太子即告父王及諸眷屬：我今請佛，所有宮殿園苑及一切珍寶莊嚴之具施佛供養。汝諸眷屬勿為障悋，異口同音起隨喜心。爾時，父王及諸眷屬俱發聲言：願捨所有，施佛供養，我皆隨喜。2)爾時，成義意如來與諸苾芻恭敬圍繞，入愛樂城受彼供養。3)時福光太子以五百千車上妙飲食供養世尊及苾芻眾。復次，福光太子為佛及眾廣以七寶造僧伽藍，用無數摩尼寶網及傘蓋等四面嚴飾。復置百千床榻臥具，以妙衣服敷設其上。又於精舍左右行布花、果、樹木、流泉、浴池，於其池中生奔拏哩迦花及優鉢羅花等。復次，於一一苾芻前頭面作禮獻僧伽梨衣，日日三時亦復如是。4)經三俱胝歲晝夜焚修，亦不眠臥、亦無疲倦，亦不沐浴洗濯、香鬘塗飾，

Then, Rāṣṭrapāla, young prince Puṇyaraśmi proclaimed to his parents, friends, and women, ‘All of you, rejoice!

1. 407 “ ‘Would you agree to make the richly ornamented city of Ratipradhāna into a suitable offering for the Tathāgata, without attachment?’ —They rejoiced unanimously. [F.255.a] Then, Rāṣṭrapāla, young prince Puṇyaraśmi proceeded to offer the richly ornamented city of Ratipradhāna to the Tathāgata, without attachment. He offered to the Tathāgata, together with his assembly of monks, food with the full range of five hundred flavors. To all these monks he offered a monastery covered in seven precious substances, bedecked with jeweled pathways, and adorned on top with a canopy of jeweled nets. To the right and left, groves of flower trees were carefully planted, beautified with ponds of white lotus flowers. 122 Beds were swathed in a hundred thousand pieces of calico fabric, stainless on both sides. To each monk he gave flawless robes, and day after day 123 he offered additional robes. For thirty million years he was not overcome by drowsiness or torpor, and he did not act out of self-cherishing. 124 Worshiping the buddha, he did not turn his mind to anything else.

50.

etasminnantare na kāmavitarkaṃ vitarkitavān, na vyāpādavitarkaṃ na vihiṃsāvitarkaṃ na rājyatṛṣṇām / sarvathānapekṣo 'bhūtkāye jīvite ca, prāgevānyatarasmin bāhyavastuni / etasminnantare yadbhagavatā bhāṣitaṃ tatsarvamavadhāritam, na ca dvirapi sa tathāgataḥ pṛṣṭaḥ / etasminnantare na snāto na sarpitailena vā gātraṃ mrakṣitam, na pādadhāvanaṃ kṛtam, na klāntasaṃjñotpāditā, na jātu niṣaṇṇo 'nyatra bhaktaparibhogārtham uccāraprasrāvaṇārthaṃ ca / yasmiṃś ca samaye sa tathāgataḥ parinirvṛtastasmin samaye lohitacandranasya citā kāritā /
170：1)不念所愛，不貪其身，供養於佛，所念無異。爾時，未曾有想念於欲，亦無諍亂，心無所害，不貪於國；一切無所愛惜，不貪身命內外無所著。於是聞佛所說法，皆悉受持，不重問如來。初不沐浴、亦不洗足、亦不以香塗身、不起疲厭之意、亦未曾坐，除其飲食左右。2)吉義如來般泥曰已後，即為造起赤栴檀塔寺，於百千歲供養。	310-18：1)其間無貪欲心、無瞋害心，於王位處不生樂心，於一切處棄捨身命，況復餘物。復於如來有所說法，皆悉受持終無忘失，乃至一句未曾重問如來。於其時間亦不洗浴，亦不以蘇油塗摩其身，亦不洗足亦不坐臥，唯除食時及大小便利，乃至終無疲倦之想。2而彼如來涅槃時，自取赤真檀為積聚闍毘如來身。	321：1)亦無瞋恚、貪愛，乃至為法不惜身命，何況外財？如佛所說，如說而行，2)乃至成義意如來入於涅盤。爾時，太子以赤栴檀茶毘如來。

1. 408 “For the duration of that period, the concept of desire, the concept of harming others, and the concept of causing harm did not arise. A craving for kingship did not arise. He had no concern for his body or his life force, let alone for anything else. During that time, he completely understood what the Bhagavān had taught, and thus he did not ask the Tathāgata a second time. For the duration of that period, he did not bathe or anoint his body with ghee or sesame oil 125 or wash his feet, nor did he conceive of his hardships. He never sat down except to eat, defecate, or urinate. When the Tathāgata entered parinirvāṇa, Puṇyaraśmi 126 had a funeral pyre of red sandalwood erected for his ritual cremation.

51.

yatra sa tathāgato dhmāpitas tasminn eva ca pṛthivipradeśe varṣaśatasahasraṃ dhātūnāṃ pūjāṃ kṛtavān / sarvaṃ jambūdvīpaṃ sarvapuṣpaiḥ sarvamālyaiḥ sarvagandhaiḥ sarvavādyair yāvat sarvapūjāsatkārān kṛtvā pañcāccaturnavatiḥ stūpakoṭyaḥ pratiṣṭhāpitavān / te ca stūpāḥ saptaratnamayā ratnajālasaṃchannā muktājālavitānavitatāḥ / saptānāṃ ratnānāṃ pañca pañca chatraśatānyekaikasmin stūpe āropitavān / sarvatra ca stūpe tūryaśatasahasrāṇi niścāritavān / samantataśca jambūdvīpe puṣpavṛkṣān ropitavān / ekaikatra dīpyate sarvagandhatailasya / sarvagandhamālyavilepanaiśca pūjāmakarot / anenopāyena varṣakoṭiṃ pūjāṃ kṝtvāḥ tataḥ pravrajitaḥ /
170： 1)所可闍維如來處，以一切天下諸花、諸香、擣香、雜香、伎樂以為供養。2)起九十四億塔，皆用七寶珍琦之物，以為帳幔覆蓋其上，各以五百七寶蓋供養諸塔，及百千伎樂一切閻浮利諸花、寶樹用供養塔。3)各然百千燈，一一所然油其價百千，及散一切香花。如是之比，具足供養億歲中。4)然後德光太子棄家學道作沙門。	310-18：1)於闍毘如來身處，以種種上妙供具供養舍利。又於閻浮提內處處，以諸華鬘名香種種音樂，乃至旛蓋寶幢供養舍利。2)如是供養已，為其舍利復更別造九十九俱致寶塔。彼諸塔等七寶所成，復以雜寶真珠羅網以覆塔上。又為諸塔造七寶蓋，彼一一塔奉施五百寶蓋，又於一一塔所奉施音樂數百千種。於閻浮提內處處悉令種諸妙花樹，3)於一一塔所前然百千燈，一一燈器盛千斛油。又復更以一切諸香，塗香末香燒香及諸花鬘等，供養彼塔。4)爾時福焰王子如是供養經俱致歲已，於後出家。	321：1)於閻浮提內所有一切上妙名花、及諸花鬘、塗香、粖香、種種伎樂於茶毘處供養舍利。爾時，閻浮提內一切眾生俱以香花、飲食皆來供養，如是經百千歲。2)爾時，福光太子收佛舍利，以其七寶造九十四俱胝塔，俱以真珠羅網周匝嚴飾。又諸塔前竪立五百七寶傘蓋、花、果、樹木及百千音樂。3)又，一一塔前置百千燈盆，每一一盆中燃百千燈。如是供養至一俱胝歲。4）然後太子出家剃髮為苾芻相。

1. 409 “At the very spot where the Tathāgata had been cremated, Puṇyaraśmi 127 worshiped his relics with all the flowers, garlands, incense, and sounds of musical instruments of the entire world for a hundred thousand years. Thus, having brought together all causes and conditions, he caused as many aseight hundred forty million stūpas to be built. [F.255.b] These stūpas were covered in precious lattices made of the seven precious substances and were sheltered by canopies made of pearl lattices. Moreover, on each stūpa he raised 128 five hundred parasols made of the seven precious substances; and furthermore, at each stūpa he sounded hundreds of thousands of cymbals. He planted flower trees in all corners of the world. At each stūpa, he lit lamps on a hundred thousand lamp stands. Moreover, on each of these lamp stands, sixty-four thousand lamps with scented oil were lit. Moreover, he worshiped with many varieties of incense, garlands, and ointments. In such ways he worshiped for as many as ten million years, and subsequently became a renunciant.

52.

sa pravrajitā traicīvariko 'bhavat / nityaṃ piṇḍapātacāriko 'naiṣadyikaḥ / na jātu pārśvaṃ dattavān, na styānamiddhamavakrāmitavān / tena nirāmiṣacittena catako varṣakoṭyo dharmadānaṃ dattam / na cānenāntaśaḥ / sādhukāro 'pi parasyāntikātpratikāṅkṣitaḥ, kutaḥ punarlābhasatkāraḥ / nāpi klānto 'bhūddharmaśravaṇena dharmadeśanayā ca / tasya devatāḥ paricaryāṃ kurvanti sma / tasya cānuśikṣitvā sarvajanapado 'ntaḥpuraṃ sarvapādamūlaṃ sarvasahāyāś ca pravrajitāḥ // atha khalu rāṣṭrapāla śūddhāvāsakāyikānāṃ devaputrāṇāmetadabhavat - puṇyaraśmeranuśikṣamāṇaḥ sarvarājyajanakadaḥ pravrajitaḥ / asmābhistasyopasthānaparicaryā kartavyā / trayāṇāṃ ratnānām upasthāna kṛtaṃ bhaviṣyati / tasya punastathāgatasya parinirvṛtasya catuḥṣaṣṭivarṣakoṭyaḥ saddharmastasthau / sarvasya puṇyaraśminā bhikṣuṇā buddhasahasrasya caivaṃrūpā pūjā kṛtābhūt // syātkhalu punaste rāṣṭrapāla etarhi kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayenārciṣmān nāma rājābhūt / na khalu punastvayaivaṃ draṣṭavyam / tatkasya hetoḥ ? amitāyuḥ sa tathāgatastena kālena tena samayenārciṣmānnāma rājābhūt / syātkhalu punaste rāṣṭrapāla - anyaḥ sa tena kālena tena samayena puṇyaraśmirnāma rājakumāro 'bhūt / na khalu punastvayaivaṃ draṣṭavyam / tatkasya hetoḥ ? ahaṃ sa tena kālena tena samayena puṇyaraśmirnāma rājakumāro 'bhūt / yāpi sā nagaradevatā, akṣobhyastathāgato 'bhūt /
170：1)著三法衣，常行分衛，初不豫世事，亦不睡臥，了無衣食之心。具足四億歲中，常惠法施，未曾計有我。亦不疑他人，何況求供養？亦無生死語，為眾說法不勸令生天上，學是行以教授一切人及中宮眷屬，使為沙門。2)佛語賴吒和羅：爾時，淨居諸天心念言：德光太子教授一切人，皆令作沙門，我等於是亦當作行供事三寶，由是三寶得立而不斷絕。3)其吉義如來般泥洹已後，其法住至于六十四億歲，皆是德光比丘所擁護。其德光太子如是之比，供養九十四億那術百千佛。4)佛告賴吒和羅：汝知爾時國王頞真無不？答言：不及。佛言：則無量壽如來是。汝知爾時德光太子不？答言：不及。則吾身是也。爾時城神者，則無怒覺如來是。	310-18：1)既出家已，唯畜三衣常行乞食，樂於頭陀恒坐不臥，於餘時間未曾睡眠，亦不從人有所求索，施與一切心不望報，常為他人解說正法。如是經四俱致歲，乃至若有以一善言讚歎者心尚不受，何況受人利養之物。若聽法時無疲倦想，常有諸天承事供養。爾時彼國土內王與大臣夫人婇女，一切人民并諸眷屬，悉皆隨從學彼王子出家修道。2)護國！爾時淨居諸天子等見是事已，作如是念：今此國內一切人民並學王子出家，今此國內盡是三寶，我等今者應作檀越供養彼等，即是供養三寶利益世間。3)彼如來涅槃後，正法住世經六萬四俱致歲，皆是福焰比丘之所住持。其福焰比丘從此已來常如是供養，如是次第供養九十四俱致諸佛，彼一一佛悉皆如上供養之行。4)護國！於汝意云何？其焰意王豈異人乎？莫作異見，則今無量壽如來是也。護國！於汝意云何？彼福焰王子豈異人乎？莫作異見，則我身是也。爾時其守護城天神者豈異人乎？則阿閦佛是也。	321：1)行頭陀行，持鉢乞食，伏斷煩惱，常行法施滿四俱胝歲，如佛所行無有疲倦。時愛樂城中護城賢聖、一切小王、宮嬪、眷屬及諸眾生皆斅太子出家剃髮，修清淨行。2)時淨光天子互相告言：一切小王及諸人民等悉皆出家，我等往彼承事太子，如供養三寶。3)爾時，成義意如來所說六十四俱胝法藏，福光苾芻悉皆受持、通達無礙。如是，福光苾芻已曾親近九十四俱胝百千那由他佛，於諸佛所一一供養無空過者，皆如成義意如來而無有異。4)爾時發光天子者豈異人乎？今無量壽如來是。爾時福光太子者豈異人乎？今我身是。爾時愛樂城中護城賢聖者豈異人乎？今阿閦如來是。

1. 410 “Having become a renunciant, he put on the three Dharma robes, continually engaged in begging for alms, and always slept in a seated posture without ever lying down. He never became overwhelmed by drowsiness and torpor. With a mind free from worldly concerns, he offered the gift of Dharma for as long as forty million years. He did not expect even appreciation from others, let alone gain and honor. He also never tired of listening to the Dharma or explaining it. Even the gods served him. All people in the country, his retinue of ladies of the court, all his family members, and all his companions followed his example and became renunciants. At this point, Rāṣṭrapāla, the gods of the Śuddhāvāsa realm thought, ‘People of all countries have become renunciants following Puṇyaraśmi’s example. Therefore, if we honor and serve them, we will honor the Three Jewels.’

1. 411 “Following the parinirvāṇa of the tathāgata, the excellent Dharma had remained for six hundred forty million years, and it was preserved in its entirety by the monk Puṇyaraśmi. In such a way, he worshiped myriad buddhas.

1. 412 “Now, 129 Rāṣṭrapāla, in case you hesitate, harbor any doubts, or [F.256.a] have a second thought, wondering whether at that time King Arciṣmān was someone else, you should not do so. Why not? Because at that time, the Tathāgata Amitāyus was indeed King Arciṣmān. Now, Rāṣṭrapāla, in case you hesitate, harbor any doubts, or have a second thought, wondering whether at that time young prince Puṇyaraśmi was someone else, you should not do so. Why not? Because at that time, I was young prince Puṇyaraśmi, and the main deity of the city was the Tathāgata Akṣobhya.

53.

(Vaidya, RP 159) tasmāttarhi rāṣṭrapāla bodhisattvena mahāsattvenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena tasya puṇyaraśmirājakumārasyāniśikṣitavyamadhyāśayapratipattyā priyāpriyaparityāgitayā apramādacaryayā - evaṃ duḥkhābhisaṃskārapratilabdhā me 'nuttarā samyaksaṃbodhiriti / tatte 'nabhiyuktā lābhasatkāraślokagurukā jñātyadhyavasitā mānahatā lābhahatāstapasvino vihanyante, lābhahetoḥ śāsanāddūrībhavanti, nirarthakaṃ pravrajitāḥ śramaṇadūṣakā bodhisattvakhaṭukāḥ kāyavākcittavaṅkāḥ naimittikāḥ vitathapratijñāḥ svapratijñātaś cyutāḥ cīvarapiṇḍapātaśayyāsanaglānapratyayabhaiṣajya-pariṣkāranimittam adhyavasitāḥ / ahrīkā anapatrapā acāritrā asaddharmaprasṛtā gocaravirahitā buddhagocarād dūrībhūtā buddhajñānavirahitāḥ mokṣacittavirahitāḥ bodhicittavirahitāḥ / tasmāttarhi rāṣṭrapāla imamevaṃrūpaṃ dharmaṃ śrutvā boddhavyam - pāpamitrānyudyuktāni na sevitavyāni lābhārthikānām //
170：1)佛語賴吒和羅：用是故，菩薩大士欲得無上正真道、最正覺者，當學德光太子之行、寂寞之教，捐捨恩愛，無放逸之行。我求無上正真道時，所行勤苦精進乃如是。2)是輩無行者，貪著衣食，愁思無懈，用供養故。自遠佛法，所學無益，污亂沙門，壞菩薩法。恣其身口意，妄造所願，捨其本行。3)貪衣被床臥具、病瘦醫藥，無有慚愧之心。不樂政行學無常之法，不奉尊教、遠離佛行，於道自棄意，不樂解脫行。4)佛語賴吒和羅：以是故，聞此法已，當覺了之。棄惡知識，莫與無行者相隨，棄諸貪欲。	310-18：1)爾時世尊復告護國菩薩言：護國！是故若諸菩薩摩訶薩，若欲得阿耨多羅三藐三菩提者，應當學彼福焰王子深心至誠所修諸行，能捨一切憎愛心。是故我常勤修如是苦行故，得成於阿耨多羅三藐三菩提。2)然未來世有諸比丘，愛重名利貪著眷屬，於諸善法自然損減，常為我慢怨賊之所損害，甚可憐愍。以貪利故遠離正法，虛然出家污沙門行。但有口言我是菩薩，然其內心純行諂曲，身心昏濁沒煩惱泥，纔有形相違於本道。捨已誓願，3)貪著衣服飲食、房舍臥具湯藥等事，心無慚愧，不避恥辱無有威儀。離佛境界，心恒貪著。4)護國！若有得聞如是法者，應當覺知彼惡知識。惡知識者求名貪利，不應親近。	321：1)佛告尊者護國言：一切菩薩摩訶薩欲求阿耨多羅三藐三菩提者，應當學彼福光苾芻遠離貪愛、親近善友、修寂靜行、勤供諸佛，不久當得阿耨多羅三藐三菩提。2)佛言：護國！若復有人貪著利養、飲食、衣服、臥具、醫藥、尊重稱讚，彼人愚癡，則為我慢、破犯戒律、虛妄不實、毀謗沙門、遠離佛法，於身、口、意而不相應，唯有外相，3)心不寂靜，無慚無愧，遠離佛剎、遠離菩提。4)是故，護國！聞如是法，應如是知、應如是學、應如是行，不得親近惡友及利養等。

Therefore, Rāṣṭrapāla, a bodhisattva mahāsattva who desires to be perfectly awakened to unsurpassable, completely perfect enlightenment should follow the example of young prince Puṇyaraśmi by accomplishing the highest intent, by abandoning pleasant and unpleasant things, and by conscientious conduct.

1. 413 “Through the accomplishment of such difficult tasks, I attained unsurpassable, completely perfect enlightenment. Yet there are those without diligence; those who strive after gain, honor, and glory; those who are attached to public reputation; 130 those who are overpowered by pride, afflicted, distressed, and far from the teachings due to their desires; those who became renunciants for no good reason; those who are weary of asceticism; those who are unruly bodhisattvas; those who are dishonest in body, speech, and mind; those who are fortune tellers; those who offer false promises; those who do not keep their word; those who are attached to the trappings of clothing, food, bedding, medicine for the sick, and personal belongings; those who have no sense of shame or modesty; those who display bad behavior; those who are devoted to something other than the genuine Dharma; those who are without the experiential sphere of spiritual practice; 131 those who are far from the experiential sphere of the buddhas; those who are outside the vehicle of the Buddha; and those who do not possess the aspiration to perfect enlightenment. Having heard these teachings, Rāṣṭrapāla, you should know that such people are nefarious friends, unreasonable, motivated only by gain, and not to be associated with.”

1)atha khalu bhagavāṃstasyāṃ velāyāmimā gāthā abhāṣata -

aprameye daśabalacalite lābhe jñātau parigatahṛdayā /

hitvā bodhiṃ guṇaśatanicitāṃ lābhārthaṃ te parakulanicatāḥ // 344 //

170：佛爾時說偈言：

學道貪利及飲食，即為不樂十力行，棄捐於佛百德教，用利供養墮他家。

310-18：爾時世尊欲重宣此義，以偈頌曰：

多行於放逸，遠離十力處。心常貪利養，及諸眷屬等，棄捨佛菩提，千種諸功德。

321：爾時，世尊而說頌曰：

若人貪愛於利養，遠離真實清淨行，因斯退失佛菩提，永劫沈淪生死道。

1. 414 Then, the Bhagavān uttered the following verses: [F.256.b] “While engaged in the unfathomable practice of acquiring the ten strengths, Their hearts revolve around gain and public reputation. Having abandoned enlightenment, which is replete with a hundred qualities, They delight in frequenting others’ households for the sake of gain. {344}

2)dhvāṅkṣā duṣṭā hrīdhṛtirahitā kṣetrārthaṃ te namucivaśagatāḥ /

kleśādhīnā bhavagatipraṇatā bhāṣanty evaṃ vayam api guṇinaḥ // 345 //

170：剛強弊惡無慚愧，自放恣墮諸貪會，為起塵勞墮邪行，便自說言我德行。

310-18：詐聖求名利，惡性無慚恥，姦諂無羞愧。彼專為利事，

入於佛法中，隨順諸煩惱，速疾墮惡趣。口言我大德，

321：無慚、無愧、無知足，常愛、常貪恒繫縛，不懼三塗苦惱侵，猶言：我具諸德行。

1. 415 “Like malicious crows, they are shameless and without devotion. For the sake of public reputation, 132 they have fallen under the power of Namuci. 133 Dependent on their afflictions, they drown in the realms of existence And speak thus, ‘Here, we are endowed with good qualities!’ {345}

3)kāyo 'raṇye smṛtirapi nagare lābhārthaṃ te caritavikalpe /

dūre mokṣo nabha iva dharaṇi dūre jāhu bhujagavadetān // 346 //

170：身在閑居遊於城，利供養故作恣行，遠於解脫空去地，以故當棄離諸有。

310-18：身在阿蘭若，心恒念聚落。彼等為貪故，心多諸覺觀，

彼人遠解脫，猶如天與地，行者應遠離，如畏惡毒蛇。

321：詐現寂靜住山間，心於名利常牽繫，眾人遠離如毒蛇，長處輪迴無解脫。

1. 416 “Their bodies are in the forest, but their minds dwell on the city. 134 They practice, but all the while their thoughts are set on procurements. They are as far away from liberation as the sky is from the earth. {346} Drive such people far away like snakes!

4)buddho dharmo na ca priyavadatāṃ tadvatsaṃgho guṇaśatabharitaḥ /

hitvā svargaṃ kupathaprayātā aṣṭavighātair bhavaśatavihatāḥ // 347 //

170：為不敬佛及正法，遠離眾僧諸功德，棄捐善道墮三惡，為失八百諸尊行。

310-18：彼不樂佛法，并諸功德僧，棄捨離善道，常行於邪徑，失於無量善，為諸有覆蔽。

321：若人不樂如來法、輕賤具德苾芻僧，永離天界墮惡道，縱生人世墮八難，

1. 417 “They delight in neither the Buddha, nor the Dharma, Nor the Saṅgha, which is replete with a hundred qualities. Abandoning the higher realms, they go down bad paths. Bereft of happiness, they roam around in the realms of saṃsāra. {347}

5)śrutvaināṃ mama cārikāṃ samupadiṣṭāṃ bhūtādhyāśayato 'tra yujyathā pratipattyā /

duṣprāpyaṃ bahukalpakoṭibhiḥ kṣaṇaprāptā tasmādatra yathoktadharmatāmabhiyujyet // 348 //

170：若有聞說是經者，審淨其意常精進，無數億劫佛難值，當用是故如法行。

310-18：聞我往昔行，真實誠心信，應當學我行，多俱致劫數。

如是法難得，應發大忍心，我有所說處，勤劬當奉行。

321：俱胝劫數難值佛、所說正法亦難聞。剎那暫遇若依行，彼人必證菩提果。

1. 418 “Upon hearing this teaching about my practice, Apply it now by accomplishing the perfect, lofty intent. Seizing this opportunity, so hard to find during myriad eons, You should apply yourself to the nature of reality, just as I have taught it here. {348}

6)yo hīcchedvarabodhi budhyituṃ varayāne smāryāstena mahīpate guṇāstasya /

saṃcintya yathābhūta yoniśaḥ sthātavyam evaṃ bodhi asaṅga ridhyate sugatānām // 349 //

170：其說得佛大乘者，常思念是功德句，念已審爾一心住，當得無礙安隱道。

310-18：若當欲成佛，妙勝大乘中，應念彼王行，諸功德無量。

思惟真實已，應住彼教中，如是菩提道，當見如佛說。

321：佛乘妙行德難思，一切如來從此出，若人厭離樂塵勞，永失菩提無上道。

1. 419 “Those who wish to awaken to the excellent enlightenment of the supreme vehicle Should recall its qualities, O king! Reflecting thoroughly, they should abide in a proper way, according to how things are. The enlightenment of the sugatas is thereby accomplished without hindrance. {349}

7)āryaṃ vaṃśaṃ niṣevate guṇaprekṣī jñānaṃ tatra utpādayecchu ivātra /

mā evaṃ pravijahya śāsanaṃ guṇamaṇḍaṃ sarvāsvetagatīṣu pañcasū yatha bālāḥ // 350 //

170：常立賢聖習觀德，意念厭足自制心，汝等勿得捐善場，當墮五道如癡人。

310-18：深思諸功德，聖人種性處，當應如教行。若捨如是教，

則失功德味，當生惡趣中，愚癡無有別，生彼已當悔。

321：若人智慧及方便，遠離一切諸過非，愍救五趣諸眾生，是人所行同佛行。

1. 420 “Having realized these qualities, you should attend to noble families. You should indeed generate wisdom here and now. 135 Don’t abandon such a teaching, which has the essence of qualities, Or you will roam around in the five realms of existence like childish beings! {350}

8)(Vaidya, RP 160)śailāraṇyaguhānijāsino bhavateha tatrasthāśca ma ātma manyathā paṭapaṃsī /

ātmānaṃ paribhāṣathā satatanitya - manusmaranto buddhakoṭi virāgitā purimā ye // 351 //

170：習閑居止常精進，住莫自輕勿易他，訶教己身寂其心，我本奉億佛教誡。

310-18：勸住山林者，慎莫自讚譽，亦勿毀他行，寧常自呵責。昔背億數佛，斯由我慢心，

321：雖處深山寂靜處，詐現清高為自身，掩他行業談己能：我常日誦俱胝佛。

1. 421 “Live in mountains, forests, and caves, here and now! Dwelling there, you will neither exalt yourself nor despise others. Continually apply yourself at all times, Remembering that in former times, you did not please the myriad buddhas. {351}

9)kāye jīvita tṛṣṇa utsṛha anapekṣā dharme yujyata tīvra gauravaṃ janayitvā /

pratipattiśca mayāpi bhāṣitā iha sūtre paścā bodhi na teṣu durlabhā iha sthitvā // 352 //

170：不惜身命意質朴，精進於法行恭敬，我故常說此言誨，行是已後道不難。

310-18：莫惜己身命，恩愛處悉捨。如我說此經，法中生敬心，若能如說行，菩提不為難。

321：若於行法生尊重，不悋身命一心求，如我所說真實行，是人非遠證菩提。

1. 422 “Abandon without attachment the craving for body and life! Generate deep respect and exert yourself in the Dharma! For those who abide by the practices I explained in this sūtra, It will not be difficult to attain enlightenment. {352}

10)ye yuktāśca ihāpi harṣitā jinayāne śrutvā yukta sudurmanā bhavitāraḥ /

tasmādvai janayeta śāsane adhimuktiṃ mā paścādanutāpa bheṣyathā vicaramāṇāḥ // 353 //

170：聞是若喜大乘者，不能精進不樂聽，其有智者樂此言，後當棄惡及怨結。

310-18：此乘大仙說，聞已莫生疑，是故佛法中，應住如聖教。

精勤捨身命，如我教莫違，若不信此教，於後悔無益。

321：大仙正法最上乘，永得消除於熱惱，如聞所行精進修，畢竟速證無上道。

1. 423 “Those who practice will delight in the Victorious One’s vehicle. Those who do not practice will turn their minds away after having heard it. 136 Therefore, you should generate devotion toward the doctrine, Lest you are filled with regret when you deviate in the future. {353}

54.

yaśca punā rāṣṭrapāla bodhisattvaḥ pañcapāramitāsu caret, yaśceha dharmaparyāyapratipatyā saṃpādayet - ahamatra śikṣiṣye 'hamatra saṃvare sthāsyāmi / eṣa puṇyaskandho 'sya puṇya-skandhasya purataḥ śatatamāmapi kalāṃ nopaiti sahasratamāmapi śatasahasratamām api koṭiśata-sahasratamāmapi, saṃkhyāmapi kalāmapi gaṇanāmapi upamāmapi upanisāmapi dhṛtipadamapi nopaiti / asmin khalu punardharmaparyāye bhāsyamāṇe triṃśatāṃ niyutānāṃ sadevamānuṣāsurāyāś ca prajāyā anutpadantapūrvāṇyanuttarasyāṃ samyaksaṃbodhau cittānyutpannāni / avaivartyāś cābhūvannanuttarasyāḥ samyaksambodheḥ / saptānāṃ ca bhikṣusahasrāṇām anupādāyāsravebhyaś cittāni vimuktāni //
170：1)佛告賴吒和羅：若有菩薩行五度無極，不如學是經，奉行順教。彼之功德，百倍不及學此經者。2)說此經時，三十那術天及人，發無上正真道意，皆得立不退轉地；七千比丘得無起忍漏盡意解。	310-18：1)爾時世尊說此偈已，復告護國菩薩言：護國！若有菩薩常行五波羅蜜無有休息，若有菩薩於此經中能如法行能如教住，復自唱言：我如教住、我如教行。於前行五波羅蜜功德者，欲比此功德，百分不及一，百千分不及一，百千俱致分不及一，算數過算數分不及一，哥羅分不及一，譬喻分不及一，憂波尼沙陀分不及一。2)佛說此經時，三十那由他天及人阿修羅等，未曾發阿耨多羅三藐三菩提心者皆悉發心，得不退轉於阿耨多羅三藐三菩提。復有七千比丘，盡諸有漏心得解脫。	321：1)爾時，世尊說此頌已，告尊者護國言：若諸菩薩於阿僧祇劫行五波羅蜜，不如有人於此正法暫得聽聞、信解、受持，如是功德勝前功德百分不及一、千分不及一、百千俱胝分不及一、算數分不及一，乃至譬喻分亦不及一。2)佛說是經時，會中有三十那由他天人發阿耨多羅三藐三菩提心，得不退轉；七千苾芻斷盡諸漏，得無生忍。

1. 424 “Rāṣṭrapāla, suppose one bodhisattva engages in the five perfections, 137 and the other diligently practices this Dharma discourse, thinking ‘I shall study this. I shall abide by these vows.’ [F.257.a] In that case, the amount of the first one’s merit would not come close to even a hundredth part of the latter’s. It would not reach a thousandth, a hundred-thousandth, or a trillionth —it would not even be amenable to any counting, division, calculation, or comparison.” 1381. 425 As the Bhagavān explained this Dharma discourse, all the accompanying thirty billion gods, humans, and asuras who had not previously given rise to the aspiration to enlightenment now gave rise to the mind intent on unsurpassable, perfectly complete enlightenment, without straying away from it. The minds of the seven thousand monks, no longer grasping, were completely liberated from contaminants.

55.

atha khalu āyuṣmān rāṣṭrapālo bhagavantametadavocat -kiṃnāmāyaṃ bhagavan dharma-paryāyaḥ, kathaṃ cainaḥ dhārayāmi ? evamukte bhagavānāyuṣmantaṃ rāṣṭrapālam etad avocat – amogha-pratijñāviśuddhamiti nāma dhāraya / satpuruṣavikrīḍitaṃ bodhisattvacaryāviniścayaṃ nāma dhāraya / arthapāripūrī ca nāma dhāraya // idam avocad bhagavān / āttamanā āyuṣmān rāṣṭrapālaḥ sadevamānuṣāsuragandharvaśca loko bhagavato bhāṣitamabhyanandan // iti puṇyaraśmeḥ sat-puruṣasya pūrvayogasūtraratnarājaṃ samāptam // āryarāṣṭrapālaparipṛcchā nāma mahāyāna-sūtraṃ samāptam //(Vaidya, RP 161-164): ślokasūcī
170：1)於是，賢者賴吒和羅白佛言：是經名為何等，云何奉行？2)佛告賴吒和羅：是經名為離癡願行清淨，當學當持，正士所樂，決菩薩行，具足諸義。3)佛說如是，賴吒和羅、諸天、世間人民、龍、鬼神等，皆大歡喜，起前為佛作禮而去。	310-18：1)爾時長老護國菩薩白佛言：世尊！此法本有何名？我等云何奉持？2)作是請已，爾時佛告護國菩薩：善男子！言此法本名不空誓清淨行，如是受持。亦名善丈夫遊戲菩薩行決定毘尼，如是受持。亦名真實義具足，如是受持。亦名福焰菩薩大士往昔本行，如是受持。3)佛說是法已，長老護國菩薩及諸天、人、阿修羅、乾闥婆等，聞佛所說，歡喜奉行。	321：1)爾時，尊者護國而白佛言：今此經典甚為希有。云何受持？當何名之？2)佛言：護國！此經名為大乘正法，亦名廣大清淨不空誓願福光居士歡喜菩薩行，如是受持。3)佛說此經已，尊者護國及天、人、阿蘇囉、巘達哩嚩等，聞佛所說皆大歡喜，信受奉行。

1. 426 Then the venerable Rāṣṭrapāla asked this of the Bhagavān: “Bhagavān, what is the name of this Dharma discourse? How should I remember it?” Having thus been asked, the Bhagavān replied to the venerable Rāṣṭrapāla, “In this regard, Rāṣṭrapāla, you should remember this Dharma discourse as The Pure, Meaningful Promise. You should remember it as The Sport of Noble Men and The Ascertainment of the Conduct of a Bodhisattva. And you should also remember it as The Perfect Fulfillment of Meaning.” After the Bhagavān had spoken these words, the venerable Rāṣṭrapāla, as well as the world with its gods, humans, asuras, and gandharvas, rejoiced and praised what the Bhagavān had said.

1. 427 This concludes the section “The Questions of Rāṣṭrapāla,” which is the eighteenth section of the noble Dharma discourse, The Great Heap of Jewels, in one hundred thousand sections.” 139