佛與魔王波旬的對話

No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯

No. 187 方廣大莊嚴經(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯

3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958

(Buddhist Sanskrit Texts, 1)

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm

4. 藏—英譯 https://read.84000.co/translation/toh95.html

1.

(Vaidya 191) nairañjanāparivarto 'ṣṭādaśaḥ / māraśca bhikṣavaḥ pāpīyān bodhisattvasya ṣaḍvarṣāṇi duṣkaracaryāṃ carataḥ pṛṣṭhataḥ samanubaddho 'bhūt avatāraprekṣī avatāragaveṣī / na ca kadācitkiṃcidavatāramadhyagacchat / so 'vatāramanadhigacchannirviṇṇo vipratisārī prākrāmat // tatredamucyate - ramaṇīyānyaraṇyāni vanagulmāśca vīrudhāḥ / prācīnamurubilvāyāṃ yatra nairañjanā nadī // Lal_18.1 // prahāṇāyodyataṃ tatra satataṃ dṛḍhavikramam / parākramantaṃ vīryeṇa yogakṣemasya prāptaye // Lal_18.2 // namucirmadhurāṃ vācaṃ bhāṣamāṇo upāgamat / śākyaputrā samuttiṣṭha kāyakhedena kiṃ tava // Lal_18.3 // jīvato jīvitaṃ śreyo jīvan dharmaṃ cariṣyasi / jīvaṃ hi tāni kurute yāni kṛtvā na śocati // Lal_18.4 // kṛśo vivarṇo dīnastvaṃ antike maraṇaṃ tava / sahasrabhāge maraṇaṃ ekabhāge ca jīvitam // Lal_18.5 // dadataḥ satataṃ dānaṃ agnihotraṃ ca juhvataḥ / bhaviṣyati mahatpuṇyaṃ kiṃ prahāṇe kariṣyasi // Lal_18.6 // duḥkhaṃ mārgaṃ prahāṇasya duṣkaraṃ cittanigraham / imāṃ vācaṃ tadā māro bodhisattvamathābravīt // Lal_18.7 // taṃ tathāvādinaṃ māraṃ bodhisattvastato 'bravīt / pramattabandho pāpīya svenārthena tvamāgataḥ // Lal_18.8 // aṇumātraṃ hi me puṇyairartho māra na vidyate / artho yeṣāṃ tu puṇyena tānevaṃ vaktumarhasi // Lal_18.9 // naivāhaṃ maraṇaṃ manye maraṇāntaṃ hi jīvitam / anivartī bhaviṣyāmi brahmacaryaparāyaṇaḥ // Lal_18.10 // srotāṃsyapi nadīnāṃ hi vāyureṣa viśoṣayet / kiṃ punaḥ śoṣayetkāyaṃ śoṇitaṃ prahitātmanām // Lal_18.11 //

186：

187：佛告諸比丘：爾時菩薩六年苦行，魔王波旬常隨菩薩，伺求其過而不能得，生厭倦心悒然而退。 爾時世尊以偈頌曰： 1)菩薩之所居，林野甚清淨，東望尼連水，西據頻螺池。 2)初起精進心，來求寂靜地，見彼極閑曠，止此除煩惱。 3)時魔王波旬，到於菩薩所，詐以柔軟語，而向菩薩言： 4)世間諸眾生，皆悉愛壽命，汝今體枯竭，千死無一全。 5)當修事火法，必獲大果報，無宜徒捨命，為人所憐愍。 6)心性本難伏，煩惱不可斷，菩提誰能證，自苦欲何為？ 7)菩薩告波旬，而作如是言： 惽醉貪瞋癡，與汝為眷屬，將汝至於此，共汝壞善根。 8)我不求世福，勿以此相擾，我今無所畏，以死為邊際。 9)志願求解脫，決無退轉心，雖有諸痛惱，我心恒寂靜。

Chapter 18 — The Nairañjanā River Monks, during the six years that the Bodhisattva practiced austerities, he was continuously followed by Māra, the evil one. Yet, although Māra tried his best to harm the Bodhisattva, he never found an opportunity. As it became apparent that it would be impossible to harm the Bodhisattva, Māra, sad and dejected, finally left. [261] It is also expressed in this way:

1)There is a pleasant wilderness With forest thickets full of herbs To the east of Urubilvā, Where the Nairañjanā River flows.

2)There, for the sake of renunciation, The Bodhisattva persevered with continuous and stable strength. To attain accomplishment and bliss, He remained calm and diligent.

3)Māra approached him and said, With soft and pleasant words: [F.129.a] “O Son of the Śākyas, get up! What use is there in tormenting your body?

4)“Life is better for the living; Alive, you can practice the Dharma. As a living being, you can do that, Then later you will have no regrets.

5)“But your complexion has faded and is almost gone, And it appears as though you’re on the verge of dying. Death has a thousand chances, While life has only one.

6)“One who always gives And performs fire offerings198 Will accumulate great merit. Why then do you practice renunciation?

7)“The path of renunciation brings only suffering And taming the mind is hard.” This is what Māra said When addressing the Bodhisattva.

8)To reply to Māra who said these words, The Bodhisattva said: “Evil one, steeped in craziness! You have come here with ulterior motives.

9)“For you have no intent That would match my merits, Māra. If you were interested in merit, You would rather speak like this:

10)“‘Since the end of life is death, I do not concern myself with death. Wholly devoted to my religious practice, I shall never back down.[262]

11)“‘If even the flow of rivers Can be dried out by the wind, Then what about the body and blood of the renunciant? Wouldn’t that be dried out as well?

2.

(Vaidya 192) śoṇite tu viśuṣke vai tato māṃsaṃ viśuṣyati / māṃseṣu kṣīyamāṇeṣu bhūyaścittaṃ prasīdati / bhūyaśchandaśca vīryaṃ ca samādhiścāvatiṣṭhate // Lal_18.12 // tasyaiva me viharataḥ prāptasyottamacetanām / cittaṃ nāvekṣate kāyaṃ paśya sattvasya śuddhatām // Lal_18.13 // asti chandaṃ tathā vīryaṃ prajñāpi mama vidyate / taṃ na paśyāmyahaṃ loke vīryādyo māṃ vicālayet // Lal_18.14 // varaṃ mṛtyuḥ prāṇaharo dhiggrāmyaṃ nopajīvitam / saṃgrāme maraṇaṃ śreyo yacca jīvetparājitaḥ // Lal_18.15 // nāśūro jayate senāṃ jitvā caināṃ na manyate / śūrastu jayate senāṃ laghu māra jayāmi te // Lal_18.16 // kāmāste prathamā senā dvitīyā aratistathā / tṛtīyā kṣutpipāsā te tṛṣṇā senā caturthikā // Lal_18.17 // pañcamī styānamiddhaṃ te bhayaṃ ṣaṣṭī nirucyate / saptamī vicikitsā te krodhamrakṣau tathāṣṭamī // Lal_18.18 // lobhaślokau ca saṃskārau mithyālabdhaṃ ca yadyaśaḥ / ātmānaṃ yaśca utkarṣedyaśca vai dhvaṃsayetparāṃ // Lal_18.19 // eṣā hi namuceḥ senā kṛṣṇabandhoḥ pratāpinaḥ / atrāvagāḍhā dṛśyante ete śramaṇabrāhmaṇāḥ // Lal_18.20 // yā te senā dharṣayati lokamenaṃ sadevakam / bhetsyāmi prajñayā tāṃ te āmapātramivāmbunā // Lal_18.21 // smṛtiṃ sūpasthitāṃ kṛtvā prajñāṃ caiva subhāvitām / saṃprajānaṃ cariṣyāmi kiṃ kariṣyasi durmate // Lal_18.22 // evamukte māraḥ pāpīyān duḥkhī durmanā anāttamanā vipratisārī tatraivāntaradhāt //

186：

187：10)住斯堅固定，精進樂欲等，我寧守智死，不以無智生。 11)譬如義勇人，寧為決勝沒，非如怯弱者，求活為人制。 12)是故我於今，當摧汝軍眾，第一貪欲軍，第二憂愁軍， 13)第三飢渴軍，第四愛染軍，第五惽睡軍，第六恐怖軍， 14)第七疑悔軍，第八忿覆軍，第九悲惱軍，及自讚毀他， 15)邪稱供養等。如是諸軍眾，是汝之眷屬，能摧伏天人。 16)我今恒住彼，正念正知等，銷滅汝波旬，如水漬坏器。 菩薩作是言，魔王便退屈。

12)“‘When his blood has dried out, his flesh will wither. When his flesh has wasted away, His mind will become yet clearer. He will have more dedication, diligence, and absorption.’

13)“Since I live like that, I have attained the highest perception, So I do not worry about my body and my life. Just look at the purity of my being.

14)“I am dedicated and diligent; I have insight as well. In this world I see no one Capable of disturbing my diligence.

15)“Better is death, the thief of the life force, Than living an unwholesome life. It is better to die in battle Than live defeated by the enemy.

16)“A coward cannot defeat an army; Armies conquer and win respect. Yet a hero can defeat an army; O Māra, I will easily defeat you. [F.129.b]

17)“Desire is your foremost army; Discontent comes next. Third is hunger and thirst; Craving is your fourth army.

18)“Fifth is dullness and stupor; Fear is said to be sixth. Your doubt is army number seven; Anger and hypocrisy come eighth.

19)“Ambition, greed, and wanting praise, Fame obtained through deception, Seeking to exalt oneself And put down others:

20)“This is the army of Māra, The evil friend who inflicts torment. Some ascetics and priests Appear to be caught up in that.

21)“This army of yours, Which overcomes this world and that of the gods, [263] I will destroy it with knowledge, Just as water destroys a vessel of unbaked clay.

22)“With mindfulness as the foundation And knowledge as my training, I act carefully. So what will you now do, O feeble-minded one?” As the Bodhisattva spoke these words, Māra, the evil one, felt very uncomfortable and sad. Having lost his confidence, he disappeared.

觀身不淨

No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯

No. 187 方廣大莊嚴經(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯

3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958

(Buddhist Sanskrit Texts, 1)

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm

4. 藏—英譯 https://read.84000.co/translation/toh95.html

1.

atha bodhasattvo 'nena punarapi dharmālokamukhenāntaḥpuraṃ pratyavekṣamāṇo mahākaruṇāparidevitena sattvān paridevate sma - iha te bālā hanyante āghātana iva vadhyāḥ / iha te bālā rajyante citraghaṭeṣvivāmedhyaparipūrṇeṣvavidvāṃsaḥ / iha te bālā majjanti gajā iva vārimadhye / iha te bālā rudhyante caurā iva cārakamadhye / iha te bālā abhiratā varāhā ivāśucimadhye / iha te bālā adhyavasitāḥ kukkurā ivāsthikaraṅkamadhye / iha te bālāḥ prapatitā dīpaśikhāsviva pataṃgāḥ / iha te bālā badhyante kapaya iva lepena / iha te bālāḥ paridahyante jālotkṣiptā iva jalajāḥ / iha te bālāḥ parikrūḍyante sūnākāṣṭheṣvivorabhrāḥ / iha te bālā avasajjante kilbiṣakāriṇa iva śūlāgre / iha te bālāḥ saṃsīdanti jīrṇagajā iva paṅke / iha te bālā vipadyante bhinnayānapātra iva mahāsamudre / iha te bālāḥ prapatante mahāprapāta iva jātyandhāḥ / iha te bālāḥ paryādānaṃ gacchanti pātālasaṃdhigatamiva vāri / iha te bālā dhūmāyante kalpasaṃkṣaya iva mahāpṛthivī / ābhirbālā bhrāmyante kumbhakārakacakramivāviddham / iha te bālāḥ paribhramanti śailāntargatā (Vaidya 150) iva jātyandhāḥ / iha te bālā viparivartante kurkurā iva śardūlabaddhāḥ / iha te bālā mlāyante grīṣmakāla iva tṛṇavanaspatayaḥ / iha te bālāḥ parihīyante śaśīva kṛṣṇapakṣe / ābhirbālā bhakṣyante garuḍeneva pannagāḥ / ābhirbālā grasyante mahāmakareṇeva potaḥ / ābhirbālā lupyante corasaṃgheneva sārthaḥ / ābhirbālā bhidyante māruteneva śālāḥ / ābhirbālā hanyante dṛṣṭīviṣairiva jantavaḥ / āsvādasaṃjñino bālāḥ kṣaṇyante madhudigdhābhiriva kṣuradhārābhirbālajātīyāḥ / ābhirbālā uhyante dāruskandhā iva jalaughaiḥ / ābhirbālāḥ krīḍanti dārakā iva svamūtrapurīṣaiḥ / ābhirbālā āvartyante 'ṅkuśeneva gajāḥ / ābhirbālā badhyante dhūrtakairiva bālajātīyāḥ / iha te bālāḥ kuśalamūlāni kṣapayanti dyatābhiratā iva dhanam / ābhirbālā bhakṣyante rākṣasībhiriva vaṇijāḥ /

186：於是菩薩以斯法門察於後宮，興發大哀而為雨淚，心甚愍之。癡人有三十二，害於眾生；1)愚者迷惑，為此所害生於八難，2)所見惡染猶如畫瓶毒滿其中，3)愚者不解謂之甘露，4)愚者或中，駛水漂象；5)愚者樂之如飲毒水，6)愚人處是如犬咬骨，7)愚人墮此如人入烟，8)愚人貪惡如墨塗衣，9)愚人厄此如鳥墮網，10)愚人見勉如屠枻畜，11)愚人近此不見來難，12)愚人沒此如老牛溺泥，13)愚人投此猶若破船沒於大海，14)愚人墮此如盲投谷，15)愚人不得限如淵無底，16)愚人燋此劫燒天地，17)愚人迷此如輪無際，18)愚宛轉此生盲入山，19)愚馳逸此若狗縛頭，20)愚人消此冬燒草木，21)愚人日損如月十五日後，22)愚人服此如諸小龍遭金翅鳥，23)愚人遭此如摩竭魚吞於大舟，24)愚人惱此如賈遇賊，25)愚人懼此如大樹被斫，26)愚人憂此如遇毒蛇，27)愚人樂此如蜜塗刀與兒舐之，28)愚人惑此火燒枯樹，29)愚人遇此嬰兒挊矢，30)愚人為此轉如鉤撾象，31)愚盡德本如博失財功祚消化，32)愚人見棄如放逸賈墮於婬鬼，是為三十二事。

187：起大悲心發如是言：咄哉！世間。苦哉！世間。甚可怖畏，凡夫無知不求解脫。1)此處虛誑無有可愛，猶如畫瓶盛諸穢毒；2)此處難越不能自出，猶如老象溺彼深泥；3)此處劇苦，猶如屠肆能斷諸命；4)此處不淨，猶如群豕在溷廁中；5)此處無味妄生味想，猶如餓㺃囓其空骨；6)此處自燒，猶如飛蛾赴於明燭；7)此處困竭，猶如水族曝於乾地；8)此處窮迫，猶如乏鹿為火所害；9)此處可怖，猶如死囚詣於都市；10)此處沈沒，猶如涉海船舫破壞；11)此處危懼，猶如盲人墜於深谷；12)此處無利，猶如蒲博財物都盡；13)此處無潤，猶如大旱草木乾燋；14)此處能傷，猶如利刀塗之以蜜，愚人無智舐而求味；15)此處損耗，猶如黑月漸漸將盡；16)此處滅諸善法無有遺餘，猶如劫火焚燒一切。

Then the Bodhisattva examined his retinue of women by means of this gateway to the light of the Dharma. Next, with words spoken out of great compassion, he lamented sentient beings:

1)“These childish beings arekilled, like the condemned at the scaffold.

2)These childish beings are filled with desire, like fools who are attracted to a ceramic vase filled with vomit.

3)These childish beings are drowning, like elephants sinking in deep water.

4)These childish beings are confined, like thieves in a dungeon.

5)These childish beings are content, like a pig surrounded by filth.

6)These childish beings are greedy, like a dog with a bone.

7)These childish beings fall, like moths flying into the candle flame.

8)These childish beings are trapped, like a monkey tangled in a snare.

9)These childish beings are caught, like fish snarled in a net.

10)These childish beings are cut up, like sheep on a slaughtering log.

11)These childish beings are impaled, like a criminal on the tip of a stake.

12)These childish beings are sinking, like an old elephant in a swamp.

13)These childish beings perish, like a ship wrecked on the ocean.

14)These childish beings fall, like a blind person tumbling into a deep abyss.

15)These childish beings are exhausted, like water running into the surface of the earth.

16)These childish beings go up in smoke, like this great earth at the end of the eon.

17)These childish beings are spinning, like the revolving of a potter’s wheel.

18)These childish beings have lost their way, like blind people roaming the mountains.

19)These childish beings are tied up and run in circles, like dogs kept on a leash. [F.103.b]

20)These childish beings wither, like grasses and trees in the hot season.

21)These childish beings diminish, like the waning moon during the dark fortnight.

22)These childish beings are devoured, like snakes by the garuḍas.

23)These childish beings are swallowed, like ships by huge sea monsters.

24)These childish beings are robbed, like a traveler by a horde of thieves.

25)These childish beings are broken, like palm trees in a storm.

26)These childish beings are killed, like someone bitten by a poisonous snake. [208]

27)These childish beings are wounded because of seeking a taste, like fools licking a knife smeared with honey.

28)These childish beings are carried away, like wooden logs taken off by the river.

29)These childish beings play, like children toying with their own excrement.

30)These childish beings are controlled, like elephants by the mahout’s hook.

31)These childish beings are deceived, like a simple-minded person by a charlatan.

32)These childish beings exhaust their roots of virtue, like a gambler losing his wealth.

33)These childish beings are devoured, like merchants consumed by demonesses.

2.

ity ebhirdvātriṃśatākārairbodhisattvo 'ntaḥpuraṃ paritulayitvā kāye 'śubhasaṃjñāṃ vicārayan pratikūlasaṃjñāmupasaṃharan jugupsasaṃjñāmutpādayan svakāyaṃ prativibhāvayan kāyasyādīnavaṃ saṃpaśyan kāyātkāyābhiniveśamuccārayan śubhasaṃjñāṃ vibhāvayan aśubhasaṃjñāmavakrāmayan adhaḥ pādatalābhyāṃ yāvadūrdhvaṃ mastakaparyantaṃ paśyati sma aśucisamutthitamaśucisaṃbhavamaśucisravaṃ nityam / tasyāṃ ca velāyāmimāṃ gāthāmabhāṣata - karmakṣetraruhaṃ tṛṣāsalilajaṃ satkāyasaṃjñīkṛtaṃ aśrusvedakaphārdramūtravikṛtaṃ śoṇītabindvākulam / bastīpūyavasāsamastakarasaiḥ pūrṇaṃ tathā kilbiṣaiḥ nityaprasravitaṃ hyamedhya sakalaṃ durgandha nānāvidham // Lal_15.28 // asthīdantasakeśaromavikṛtaṃ carmāvṛtaṃ lomaśaṃ antaḥplīhayakṛdvapoṣṇarasanairebhiścitaṃ durbalaiḥ / majjāsnāyunibaddhayantrasadṛśaṃ māṃsena śobhīkṛtaṃ nānāvyādhiprakīrṇaśokakalilaṃ kṣuttarṣasaṃpīḍitam / jantūnāṃ nilayaṃ anekasuṣiraṃ mṛtyuṃ jarāṃ cāśritaṃ dṛṣṭvā ko hi vicakṣaṇo ripunibhaṃ manye śarīraṃ svakam // Lal_15.29 //

186：觀於後宮，察諸婇女不淨之想，自罵己身，坐身患害勿復貪身，莫念是意，入於空淨，心無所著。於是頌曰： 1)從頭觀至足，察之無一淨； 勿得貪其身，是為罪福田。 2)以故當遠身，淚涕唾惡露； 由此莫戀之，行淨如蓮華。 3)棄若干不淨，興平等調定； 以知諸毛孔，如蟲不可慕。 4)其身猶如象，骨髓肉血合； 筋脉皮裹之，髮毛諸爪齒。 5)有八萬種蟲，夙夜食其體； 若有明智者，終不計有身。

187：作如是說，種種譬喻審諦籌量，次於己身從頭至足，循環觀察亦復如是。即說偈言： 1)我愛潤業田，從緣受生死， 積集眾不淨，和合成此身。 2)脾腎肝肺心，腸胃生熟藏， 皮肉將骨髓，毛髮及爪牙。 3)運動如機關，諸虫之窟穴， 糞穢常盈滿，膿血恒流注， 4)生死憂惱侵，老病飢渴逼。 智者觀是苦，一切如怨讐， 當棄虛妄身，云何生取著？

The Bodhisattva examined the retinue of consorts by means of these thirty-two similes. He contemplated the impure nature of the body and developed a feeling of repulsion, and then disgust. Next he meditated the fact that his own body was just like theirs, and so he truly saw the shortcomings of the physical body. Then he let go of his attachment toward the body, destroying his perception of it as being attractive and instead seeing it as repulsive. He saw that the body, from the soles of the feet all the way up to the top of the head, is made of filth, produces filth, and emits filth.

At that moment he exclaimed the following verses: [F.104.a]

“Grown in the fields of karma and born from the water of craving, we call it the transitory body. This body is moist from tears, sweat, and mucus, and filled with urine and blood. It is full of all kinds of filth, fat, pus, and brains; It constantly leaks excrement and it stinks.

“It is made of bones, teeth, and hair, and is covered by a hairy skin; Packed with intestines, liver, spleen, lymph, and saliva, it is weak. It is like a machine held together by bones and sinew and adorned with flesh; It is filled with diseases, subject to pain, and always afflicted by hunger and thirst.

“The body of beings has many cavities and transforms into old age and death. Seeing the body, what wise person would not think of it as an enemy?” [209]

過去諸佛皆發四種微妙大願

 No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯

No. 187 方廣大莊嚴經(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯

3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958

(Buddhist Sanskrit Texts, 1)

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm

4. 藏—英譯 https://read.84000.co/translation/toh95.html

iti hi bhikṣavo devanāgayakṣagandharvaiścāyamevaṃrūpo niścayābhiprāyaścintito 'bhūd vyavasitaśca / bodhisattvasyaivaṃ dharmacintānupraviṣṭasya saṃgītiprāsādeṣu sukhaśayanagatasya antaḥpuramadhyagatasya pūrvabuddhacarita vicintayataḥ sarvasattvahitamanucintayataścatvāri pūrvapraṇidhānapadānyāmukhībhavanti sma / katamāni catvāri? pūrvaṃ mayā svayaṃbhuvāmādhipateyatāmabhilaṣatā sarvajñatāṃ prārthayamānenaivaṃ saṃnāhaḥ saṃnaddho 'bhūt - sattvān duḥkhitān dṛṣṭā aho batāhaṃ saṃsāramahācārakabandhanaprakṣiptasya lokasaṃniveśasya saṃsāracārakaṃ bhittvā bandhanapramokṣaśabdaṃ codīrayeyaṃ tṛṣṇayā sanigaḍagāḍhabandhanabaddhāṃśca sattvān pramocayeyam / idaṃ prathamaṃ pūrvapraṇidhānapadamāmukhībhavati sma // aho batāhaṃ saṃsāramahāvidyāndhakāragahanaprakṣiptasya lokasyājñānapaṭalatimirāvṛtanayanasya prajñācakṣurvirahitasyāvidyāmohāndhakārasya mahāntaṃ dharmālokaṃ kuryām / jñānapradīpaṃ copasaṃhareyam / trivimokṣasukhajñānavatauṣadhisaṃprayogeṇa copāyaprajñājñānasaṃprayuktena sarvāvidyāndhakāratamohataṃ mahattimirapaṭalakāluṣyamapanīya prajñācakṣurviśodhayeyam / idaṃ dvitīyaṃ pūrvapraṇidhānapadamāmukhībhavati sma // aho batāhaṃ mānadhvajocchritasya lokasyāhaṃkāramamakārābhiniviṣṭasyātmanīyagrāhānugamānasasya saṃjñācittadṛṣṭiviparyāsaviparyastasyāsaṃgrahagṛhītasyāryamārgopadeśenāsmimānadhvajaprapātanaṃ kuryām / itīdaṃ tṛtīyaṃ pūrvapraṇidhānapadamāmukhībhavati sma / aho batāhaṃ vyupaśāntasya lokasya tandrākulajātasya guṇāvaguṇṭhitabhūtasyājavaṃjavasamāpannasyāsmāllokāt paraṃ lokaṃ paralokādimaṃ lokaṃ saṃghāvataḥ saṃsarataḥ saṃsārādabhinivṛttasyālātacakrasamārūḍhasyopaśamikaṃ prajñātṛptikaraṃ dharmaṃ saṃprakāśayeyam / itīdaṃ caturthaṃ pūrvapraṇidhānapadamāmukhībhavati sma / imāni catvāri pūrvapraṇidhānapadānyāmukhībhavanti sma //

186：如是，比丘！天、龍、鬼神、揵沓和等，心常懷願，欲得聽省菩薩正道所思惟法，慕樂安隱入於宮內，思念過去諸佛所行，愍傷眾生，本行道時，不捨四願以至純淑。何謂為四： 1)本學道時設我成正覺，逮一切智被弘誓鎧，眾生困厄救眾惱患，吾當濟脫生老病死三界之縛，猗在世俗周旋眾難，使至寂然，令無恩愛，是第一願。 2)眾生沒在無明窈冥，悉無所知，愚癡闇昧生穢濁樹；當為顯示如清淨眼，內外無限，是第二願。 3)眾生在世立自大幢，常計吾我而意貪身，尊己賤彼心存顛倒，處諸邪見無常，不慕聖道，墮於三業；皆當開化令入正真，是第三願。 4)眾生沒在生死之患，輪轉無際滅智慧根，迷惑五趣不能自濟；當為說法令得度脫，是為四願。吾往古時立是四願，今已得之，不可違捨，以故出家，成就正覺度脫十方。

187：爾時，菩薩於音樂殿中端坐思惟：過去諸佛皆發四種微妙大願。何等為四？ 一者願我未來自證法性，於法自在得為法王，以精進智救拔一切牢獄愛縛苦惱眾生，皆令解脫。 二者有諸眾生癭此生死黑暗稠林，患彼愚癡無明翳目，以空、無相、無願為燈為藥，破諸暗惑除其重障，成就如是方便智門。 三者有諸眾生竪憍慢幢起我我所，心想見倒虛妄執著，為說法令其解悟。 四者見諸眾生處不寂靜，三世流轉如旋火輪，亦如團絲自纏自繞，為彼說法令其縛解。如是四種廣大誓願正念現前。

Monks, then all the gods, nāgas, yakṣas, and gandharvas set out to do what they had promised.

In the meanwhile the Bodhisattva’s mind was on the Dharma. He was resting comfortably in the music hall, surrounded by his ladies. As he reflected on the conduct of past buddhas and the way to benefit all sentient beings, he was thinking about four aspiration prayers that he had formed in the past:

“Previously I wished to become a self-appearing lord and pursue omniscience. At that time I donned the armor of the following fourfold resolve. First: “I have seen how sentient beings suffer. So may I free and liberate those who are bound to the world and caught in the prison of cyclic existence. May I liberate sentient beings from the tight shackles and chains of craving.”

Such was his first aspiration prayer from the past. [F.102.a] [205] Next he thought of his second aspiration prayer from the past: “May I shine the light of Dharma for those who are thrown deep into the darkness of great ignorance within the world—for the people whose eyes are obscured by the cataract of ignorance, who lack the eye of wisdom, and who are blind with ignorance and delusion. May I raise the lamp of wisdom, which destroys the darkness for those who are blinded by ignorance. May I apply the medicine of the three gateways to liberation—the remedy that employs means, wisdom, and knowledge. May I remove the darkness of ignorance and all cataracts and faults of dullness, and in this way purify their wisdom eye.”

Then the Bodhisattva thought of his third aspiration prayer from the past: “Alas, this world has raised the banner of pride and egotism. It is obsessed with clinging to ‘I’ and ‘mine.’ People’s minds grasp at the self, and false notions of a self distort their views. May I bring down this banner of pride that thinks ‘I am’ by showing them the noble path.”

Finally the Bodhisattva thought of his fourth aspiration prayer from the past: “Alas, this world is not at peace because of the self. The world is continually disturbed and is like a tangled mass of cords. Beings come and go. They always move and circle back and forth between this world and the next. Their spinning around knows no end and resembles a firebrand’s circle. May I show them the Dharma of tranquility, which brings fulfillment through knowledge.”

唯垂見哀許

No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯

No. 187 方廣大莊嚴經(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯

3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958

(Buddhist Sanskrit Texts, 1)

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm

4. 藏—英譯 https://read.84000.co/translation/toh95.html

so prekṣate daśadiśo nṛpatī viṣaṇṇo dṛṣṭaśca so kamalalocana śuddhasattvaḥ / so 'bhyutthituṃ śayani icchati na prabhoti pitṛgauravaṃ janayate varaśuddhabuddhiḥ // Lal_15.3 // so ca sthihitva purato nṛpatiṃ avocat mā bhūyu vighna prakarohi ma caiva khedam / naiṣkramyakālasamayo mama deva yukto hanta kṣamasva nṛpate sajanaḥ sarāṣṭraḥ // Lal_15.4 // taṃ aśrupūrṇanayano nṛpatī babhāṣe kiṃcitprayojanu bhavedvinivartane te / kiṃ yācase mama varaṃ vada sarva dāsye anugṛhṇa rājakulu māṃ ca idaṃ ca rāṣṭram // Lal_15.5 // (Vaidya 145) tada bodhisattva avacī madhurapralāpī icchāmi deva caturo vara tān mi dehi / yadi śakyase daditu mahya vase ti tatra tad drakṣyase sada gṛhe na ca niṣkramiṣye // Lal_15.6 // icchāmi deva jara mahya na ākrameyyā śubhavarṇa yauvanasthito bhavi nityakālam / ārogyaprāptu bhavi no ca bhaveta vyādhiḥ amitāyuṣaśca bhavi no ca bhaveta mṛtyuḥ (saṃpattitaśca vipulā nu bhavedvipattiḥ) // Lal_15.7 // rājā śruṇitva vacanaṃ paramaṃ dukhārto asthānu yācasi kumāra na me 'tra śaktiḥ / jaravyādhimṛtyubhayataśca vipattitaśca kalpasthitīya ṛṣayo 'pi na jātu muktāḥ // Lal_15.8 // yadidāni deva caturo vara no dadāsi jaravyādhimṛtyubhayataśca vipattitaśca / hanta śṛṇuṣva nṛpate aparaṃ varaikaṃ asmāccyutasya pratisaṃdhi na me bhaveyā // Lal_15.9 // śrutvaiva cema vacanaṃ narapuṃgavasya tṛṣṇā tanuṃ ca kari chindati putrasneham / anumodamī hitakarā jagati pramokṣaṃ abhiprāyu tubhya paripūryatu yanmataṃ te // Lal_15.10 //

186：爾時有諸天人，即起欲去不得自在，顧省其父知之覺起，立啟：父王！勿懷愁慼，勿以遠慮；諸天勸助今應出家，唯忍過罪安己護國。父母聞之悲泣垂淚，而問之曰：何所志願？何時能還？與吾要誓普施志願，吾以年朽家國無嗣。菩薩即時以柔軟辭而啟王言：欲得四願，假使聽我還得自在；得是願後不復出家。何謂為四：一者、欲得不老，二者、至竟無病，三者、不死，四者、不別；神仙五通雖住一劫不離於死，假使父王與此四願，不復出家。王聞重悲：此四願者古今無獲，誰能蠲除此四難者？子如師子勸助愍哀，普度眾生具足如意，所願者得。

187： 1)時王從臥起，詳觀於十方，乃見菩薩身，威德無有上。 2)深心極尊重，將欲申恭敬，菩薩以神力，固不令王起。 3)長跪而合掌，前白父王言：大王莫愁惱，勿與我為障，今者願出家，唯垂見哀許。 4)王時聞此言，思惟設何計，涕泣向菩薩，而作如是言： 5)大位及國財，一切悉能捨，除去出家事，餘皆無所惜。 6)菩薩以妙音，重白父王言：竊有四種願，未稱於本心，7)大王若賜者，當斷出家望。一願不衰老，二願恒少壯，三願常無病，四願恒不死。 8)王聞是語已，而告菩薩言：此事甚為難，非我力能辦，9)諸仙雖劫壽，終歸於壞滅。誰離生老死，獨求常住身？ 1)菩薩答王言：四願若難得，今但求一願，更不受後身。 11)王聞菩薩言，愛心稍微薄。而作如是說：我今亦隨喜，  12)利益諸眾生，令汝願滿足。雖發如是語，心猶懷熱惱。

3)The king, worried, looked all around, And saw the pure being with eyes like lotuses. [199] He tried to get up from his bed, but did not succeed; The noble one with pure heart then felt respect for his father.

4)Standing in front of the king, he said: “My lord, now the time is right for me to leave home; Please do not hinder me and don’t be distraught. My king, may you, my family, and the people of the kingdom forgive me.”

5)The king replied with tears filling his eyes: “What will it take for you to change your mind? 149 Will you ask me for a boon? Tell me, I will give you anything! I am yours, and you can have the palace, the servants, and this whole kingdom.”

6)Then, in a sweet voice, the Bodhisattva replied: “My lord, I wish for four boons. Please grant them to me! If you are able to give them to me, you will have power over me. You will always see me here at home and I will not depart.

7)“I want, my lord, to be unharmed by old age; To retain my fine complexion and youth forever; To be healthy and without disease; And to have infinite life without death ever coming.”

8)When the king heard these words, he felt extremely sad.“My son, you are asking for the impossible; I am powerless here. [200] Even the sages who live for eons are not beyond Degeneration and the dreads of sickness, old age, and dying.”

9)“My lord, if you cannot give me these four boons— Freedom from misfortune and the terrors of sickness, old age, and dying— Then I request of you another boon. Please listen, Your Majesty: I wish that, after I die, I will not have to take rebirth again.”

10)When the king heard these words from the best among men, He diminished his longing, let go of his attachment for his son, and said: “Then go and benefit and liberate beings. I rejoice in that. May all your wishes be fulfilled.” [F.100.a]

三界煩惱猶如猛火

No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯

No. 187 方廣大莊嚴經(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯

3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958

(Buddhist Sanskrit Texts, 1)

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm

4. 藏—英譯 https://read.84000.co/translation/toh95.html

1.

jvalitaṃ tribhavaṃ jaravyādhidukhaiḥ maraṇāgnipradīptamanāthamidam / bhavani śaraṇe sada mūḍha jagat bhramatī bhramaro yatha kumbhagato // Lal_13.69 // adhruvaṃ tribhavaṃ śaradabhranibhaṃ naṭaraṅgasamā jagi rūrmicutī / girinadyasamaṃ laghuśīghrajavaṃ vrajatāyu jage yatha vidyu nabhe // Lal_13.70 // (Vaidya 122) bhuvi devapure triapāyapathe bhavatṛṣṇaavidyavaśā janatā / parivartiṣu pañcagatiṣvabudhāḥ yatha kumbhakarasya hi cakrabhramī // Lal_13.71 // priyarūpavaraiḥ saha snigdharutaiḥ śubhagandharasai varasparśasukhaiḥ / pariṣiktamidaṃ kalipāśa jagat mṛgalubdhakapāśi yathaiva kapi // Lal_13.72 // sabhayā saraṇāḥ sada vairakarāḥ bahuśoka upadrava kāmaguṇāḥ / asidhārasamā viṣapatranibhā jahitāryajanairyatha mīḍhaghaṭāḥ // Lal_13.73 // smṛtiśokakarāstamasīkaraṇāḥ bhayahetukarā dukhamūla sadā / bhavatṛṣṇalatāya vivṛddhikarāḥ sabhayā saraṇā sada kāmaguṇāḥ // Lal_13.74 // yatha agnikhadā jvalitā sabhayā tatha kāma ime viditāryajanaḥ / mahapaṅkasamā asisundhusamāḥ madhudigdha iva kṣuradhāra yathā // Lal_13.75 // yatha sarpisaro yatha mīḍhaghaṭāḥ tatha kāma ime viditā viduṣām / tatha śūlasamā dvijapeśisamāḥ yatha śvāna karaṅka savairamukhāḥ // Lal_13.76 // udacandrasamā imi kāmaguṇāḥ pratibimba iva girighoṣa yathā / pratibhāsasamā naṭaraṅgasamāḥ tatha svapnasamā viditāryajanaiḥ // Lal_13.77 // (Vaidya 123) kṣaṇikā vaśikā imi kāmaguṇāḥ tatha māyamarīcisamā alikāḥ / udabudbudaphenasamā vitathā parikalpasamuchita buddha budhaiḥ // Lal_13.78 //

186：

187：64)三界煩惱，猶如猛火，迷惑不離，恒為所燒。 65)猶如浮雲，須臾而滅，合已還散，如聚戲場。 66)念念不住，如空中電，遷滅迅速，如水瀑流。 67)由愛無明，輪轉五道，循環不已，如陶家輪。 68)染著五欲，如被網禽，欲如怨賊，甚可怖畏。 69)處五欲者，猶如履刃，著五欲者，如抱毒樹。 70)智者棄欲，猶如糞坑，五欲昏冥，能令失念。 71)常為可怖，諸苦之因，能令生死，枝條增長。 72)由彼漂溺，生死河中，聖人捨之，如棄涕唾。 73)如見狂犬，疾走而避，如蜜塗刀，如毒蛇首。 74)如戈戟刃，如糞穢瓶，不能捨離，猶如餓狗， 75)囓其枯骨。五欲不實，妄見而生，如水中月， 76)如谷中響，如焰如幻，如水上泡，從分別生，

61)“The three worlds are ablaze with the suffering of old age and sickness; This world is ablaze with the fire of death and without a protector. Always deluded in impure existence, Beings spin like a bee caught in a vase.

62)“The three worlds are unstable, like autumn clouds; The birth and death of beings is like watching a play. The life of a being passes quickly, Like a lightning bolt in the sky or a mountain stream.

63)“By the power of craving for existence and ignorance, Beings take birth as humans, gods, or in the three lower realms. In their ignorance they continuously circle among these five existences, Like the spinning of a potter’s wheel.

64)“Beautiful forms, sweet sounds, fragrant smells, Delicious tastes, and pleasant touch— The snare of these unfortunate times has caught beings, Like the hunter’s snare catches a monkey.

65)“The objects of enjoyment lead to much suffering and harm; They bring fear, make enemies, and lead to depravity. A noble being will reject them like a bowl of excrement, The edge of a sword, or poison ivy.

66)“The objects of enjoyment always bring fear and depravity; They make us suffer when we think of them, and they make us blind. They always produce causes of fear and are the root of suffering; They make the vine of craving for existence grow. [174]

67)“Just like a terrifying fire pit, So the noble ones understand desire. Or they see it like a great swamp, or like walking on swords, Or like the edge of a knife smeared with honey.

68)“Like a viper’s head or a bowl of excrement, So the wise ones understand desire. Desires are like a pang of pain, and as fragile as a bird’s egg; Like a bone among dogs, they are the prime cause of enmity.

69)“Desired objects are like a moon reflected in water, Like a reflection, or an echo, Like an illusion, or like a theater play, Or like a dream—thus perceive the noble ones.

70)“Desired objects are momentary and empty. They are as untrue as a magical illusion or a mirage; They have no substance, like a bubble of water or foam. The learned ones realize that these objects emerge from conceptualization. [F.88.b]

2.

prathame vayase vararūpadharaḥ priya iṣṭa mato iya bālacarī / jaravyādhidukhai hatatejavapuṃ vijahanti mṛgā iva śuṣkanadīm // Lal_13.79 // dhanadhānyavaro bahudravyabalī priya iṣṭa mato iya bālacarī / parihīnadhanaṃ puna kṛcchragataṃ vijahanti narā iva śūnyaṭavīm // Lal_13.80 // yatha puṣpadrumo saphaleva drumo naru dānaratastatha prītikaro / dhanahīna jarārtitu yācanako bhavate tada apriyu gṛdhrasamaḥ // Lal_13.81 // prabhu dravyabalī vararūpadharaḥ priyasaṃgamanendriyaprītikaro / jaravyādhidukhārditu kṣīṇadhano bhavate tada apriyu mṛtyusamaḥ // Lal_13.82 // jarayā jaritaḥ samatītavayo druma vidyuhateva yathā bhavati / jarajīrṇa agāru yathā sabhayo jaraniḥsaraṇaṃ laghu brūhi mune // Lal_13.83 // jara śoṣayate naranārigaṇaṃ yatha mālulatā ghanaśālavanam / jara vīryaparākramavegaharī jara paṅkanimagna yathā puruṣo // Lal_13.84 // jara rūpasurūpavirūpakarī jara tejaharī balasthāmaharī / (Vaidya 124) sada saukhyaharī paribhāvakarī jara mṛtyukarī jara ojaharī // Lal_13.85 // bahurogaśatai ghanavyādhidukhaiḥ upasṛṣṭa jagajjvalateva mṛgāḥ / jaravyādhigataṃ prasamīkṣva jagat dukhaniḥsaraṇaṃ laghu deśayahī // Lal_13.86 // śiśire hi yathā himadhātu mahān tṛṇagulmavanauṣadhiojaharo / tatha ojaharo ahu vyādhijaro parihīyati indriya rūpa balam // Lal_13.87 // dhanadhānyamahārthakṣayāntakaro paritāpakaraḥ sahavyādhijaro / pratighātakaraḥ priyu dveṣakaraḥ paridāhakaro yatha sūrya nabhe // Lal_13.88 //

186：

187：77)無有實法。年在盛時，愚癡愛著，謂為常有， 78)不能厭捨。老病死至，壞其少壯，一切惡之。 79)有財寶者，不知遠離，五家散失，便生苦惱。 80)猶如樹木，花果茂盛，眾人愛之，枝葉彫零。 81)棄而不顧，老弱貧病，亦復如是。亦如鷲鳥， 82)世間惡之，如霹靂火，焚燒大樹，亦如朽屋， 83)不久崩壞。有法能離，生老病死，願尊出家。 84)為諸眾生，說如斯法。生老病死，纏縛眾生。 85)如摩婁迦，遶尼拘樹，能奪勢力，損壞諸根。 86)猶如嚴霜，彫諸叢林，盛年妙色，因而變壞。 87)譬如山火，四面俱至，野獸在中，周慞苦惱。 88)處生死者，亦復如是，願速出家，而救脫之。 89)尊觀病苦，損惱眾生，猶如花林，為霜所彫。

71)“At first in youth, when one has a fine body, One is liked and desired and acts like a child. Yet when old age, suffering, and diseases conquer the splendor of the body, One is abandoned, just like a dried-up river is abandoned by deer.

72)“When one is powerful with the best of wealth, grains, and possessions, One is liked and desired and acts like a child. Yet when the wealth is spent and suffering sets in, One is abandoned, just like an empty wilderness.

73)“Like a tree with flowers and fruits, People love a person who delights in giving. Yet when the wealth is gone, one becomes a beggar, miserable in old age; At that point, just like a vulture, one becomes disliked.

74)“When one is powerful, rich, and handsome, one is like a lord; People like to meet such a being, and one pleases their senses. Yet when one is old, suffering from disease, and all wealth is spent, One becomes as disagreeable as death.

75)“When one is old and youth has passed, Like a tree struck by lightning, One is worn out and terrifying to others, like a ruined house. Sage, quick, tell us how to avoid old age!

76)“Old age withers men and women, Just as the mālu ivy does to a thick sāla forest. Old age robs one’s diligence, energy, and power, Like a person caught in a swamp.

77)“Old age makes the beautiful person ugly; Old age steals one’s splendor and robs one’s power. Old age takes your happiness and defeats you; Old age brings death and destroys your vital force. [175]

78)“There are hundreds of diseases, and being struck by sickness Brings torment to beings, like deer tormented by forest fire. Look at those beings that are overcome by old age and sickness, And, quick, explain how to be free of suffering!

79)“Just as the heavy snow during winter Steals all life from grass, trees, and herbs, So, alas, do sickness and old age rob the vitality of beings And destroy their faculties, bodies, and strength.

80)“Old age and disease exhaust all stores of wealth and grain; They bring great anguish to beings. They create resentment and bring animosity among loved ones; They torment everyone intensely, like the sun in the sky.

14.

maraṇaṃ cavanaṃ cuti kālakriyā priyadravyajanena viyogu sadā / apunāgamanaṃ ca asaṃgamanaṃ drumapatraphalā nadisrota yathā // Lal_13.89 // maraṇaṃ vaśitāmavaśīkurute maraṇaṃ harate nadi dāru yathā / asahāyu naro vrajate 'dvitiyo svakakarmaphalānugato vivaśaḥ // Lal_13.90 // maraṇo grasate bahuprāṇiśataṃ makareva jalā hari bhūtagaṇam / garuḍo uragaṃ mṛgarāju gajaṃ jvalaneva tṛṇoṣadhibhūtagaṇam // Lal_13.91 // ima īdṛśakai bahudoṣaśataiḥ jagu mocayituṃ kṛta yā praṇidhi / smara tāṃ purimāṃ praṇidhānacarīṃ ayu kālu tavā abhiniṣkramitum // Lal_13.92 // (Vaidya 125) yada nārigaṇaḥ praharṣito bodhayatī turiyairmahāmunim / tada gātha vicitra niścarī tūryaśabdāt sugatānubhāvataḥ // Lal_13.93 // laghu tadbhañjati sarvasaṃskṛtaṃ acirasthāyi nabheva vidyataḥ / ayu kālu tavā upasthitaḥ samayo niṣkramaṇāya suvrata // Lal_13.94 // saṃskāra anitya adhruvāḥ āmakumbhopama bhedanātmakāḥ / parakeraka yācitopamāḥ pāṃśunagaropama tāvakālikāḥ // Lal_13.95 // saṃskāra pralopadharmime varṣakāli calitaṃ ca lepanam / nadikūla ivā savālukaṃ pratyayādhīna svabhāvadurbalāḥ // Lal_13.96 // saṃskāra pradīpaacivat kṣiprautpattinirodhadharmikāḥ / anavasthita mārutopamāḥ phenapiṇḍave asāra durbalāḥ // Lal_13.97 // saṃskāra nirīha śūnyakāḥ kadalīskandhasamā nirīkṣataḥ / māyopama cittamohanā bālaullāpana ukta muṣṭivat // Lal_13.98 //

186：

187：90)尊觀死苦，恩愛永絕，眷屬分離，無復重覩。 91)猶如逝川，亦如花落，能害有力，令不自在。 92)獨行無伴，隨業而去，一切壽命，為死所吞。 93)如金翅鳥，能食諸龍，亦如象王，為師子食。 94)如摩竭魚，能吞一切，亦如猛火，焚燒叢林。 95)願尊憶昔，發弘誓願，今正是時，宜速出家。 96)婇女伎樂，欲惑菩薩，諸佛神力，變為法音。 97)是諸有為，皆當壞滅，如空中電，無暫停息。 98)亦如坏器，如假借物，如腐草牆，亦如砂岸。 99)依止因緣，無有堅實，如風中燈，如水聚沫， 100)如水上泡，猶如芭蕉，中無堅實，如幻如化。 101)猶如空拳，展轉相因，愚人不了，妄生計著。

81)“When the time of passing away has arrived, One is always separated from one’s favorite possessions and loved ones. There will be no returning or meeting again, Just as fruits or leaves taken by the river never meet the tree again.

82)“Death makes the powerful helpless; [F.89.a] Death robs everyone, like a river carrying off a tree. One must proceed alone, without friend or company; One is powerless but to follow the results of one’s actions.

83)“Death devours beings by the hundreds, Like a sea monster devouring numerous beings, Or like a garuḍa devouring a nāga, or an elephant catching a lion, Or how a fire devours plants, herbs, and living creatures.

84)“To liberate beings from these hundreds of calamities, Thus you made your aspiration. Now remember that aspiration of bygone times; The time for leaving your home has come.”

85)While the group of delighted women Are waking up the Great Sage with their music, At this time, through the power of the thus-gone ones, These wonderful verses come out from the sound of the instruments:

86)“Everything compounded quickly disintegrates; Nothing lasts longer than a flash of lightning in the sky. Your time has now come— The time for leaving home, Disciplined One!

87)“Conditioned things are impermanent and without stability; Their nature is to break, like an unbaked earthen vase. They are like things on loan from another, Or a city of sand, so short-lived are they.

88)“All these conditioned things are impermanent by nature. Like mud plaster applied during the rains, Or the sandy banks of the river, They depend on conditions and have a feeble nature. [176]

89)“Conditioned things are like the light of a candle: They have the nature of quickly coming and going. Like the wind, they do not remain; Like foam, they are feeble and insubstantial.

90)“Conditioned things are inert and empty; When examined they are like the stem of the plantain tree. They are like an illusion that deceives the mind; They are like an empty fist that tricks children.

3.

hetūbhi ca pratyayebhi cā sarvasaṃskāragataṃ pravartate / anyonya pratītya hetutaḥ tadidaṃ bālajano na budhyate // Lal_13.99 // yatha muñja pratītya balvajaṃ rajju vyāyāmabalena vartitā / (Vaidya 126) ghaṭiyantra sacakra vartate eṣa ekaikaśa nāsti vartanā // Lal_13.100 // tatha sarvabhavāṅgavartinī anyamanyopacayena niśritā / ekaikaśa teṣu vartinī pūrvaparāntata nopalabhyate // Lal_13.101 // bījasya sato yathāṅkuro na ca yo bīja sa caiva aṅkuro / na ca tato na caiva tat evamanuccheda aśāśvata dharmatā // Lal_13.102 // saṃskāra avidyapratyayāḥ te saṃskāre na santi tattvataḥ / saṃskāra avidya caiva hi śūnya eke prakṛtīnirīhakāḥ // Lal_13.103 // mudrātpratimudra dṛśyate mudrasaṃkrānti na copalabhyate / na ca tatra na caiva śāśvato eva saṃskārānucchedaśāśvatāḥ // Lal_13.104 // cakṣuśca pratītya rūpataḥ cakṣuvijñānamihopajāyate / na ca cakṣuṣi rūpa niśrita rūpasaṃkrānti na caiva cakṣuṣi // Lal_13.105 // nairātmyaśubhāśca dharmime punarātmeti śubhāśca kalpitāḥ / viparītamasadvikalpitaṃ cakṣuvijñāna tatopajāyate // Lal_13.106 // vijñānanirodhasaṃbhavaṃ vijñānotpādavyayaṃ vipaśyati / akahiṃ ca gataṃ anāgataṃ śūnya māyopama yogi paśyati // Lal_13.107 // (Vaidya 127) araṇiṃ yatha cottarāraṇiṃ hastavyāyāma trayebhi saṃgati / iti pratyayato 'gni jāyate jātu kṛtārthu laghu nirudhyate // Lal_13.108 //

186：

187：102)譬如人功，及以麻枲，木輪和合，以成其繩。 103)離是和合，即不成繩，十二因緣，一一分析， 104)過現未來，無有體性，求不可得，亦復如是。 105)譬如種子，能生於牙，牙與種子，不即不離。 106)從於無明，能生諸行，無明與行，亦復如是。 107)不即不離，體性空寂，於因緣中，求不可得。 108)譬如印泥，泥中無印，印中無泥，要因泥印。 109)文像可覩，依止根境，有眼識生，三事和合。 110)說為能見，境不在識，識不在境，根境識中， 111)本無有見，分別妄計，境界相生。智者觀察。 112)曾無相狀，如幻夢等。譬如鑽火，木鑽人功， 113)三種和合，得有火生，於三法中，本無有火。

91)“All conditioned things come about Based on causes and conditions. One causing the other, they arise in dependence, Yet all the childish beings do not recognize this.

92)“Just as valvaja grass depends on muñja grass To give a rope proper strength, Or just as a bucket in a well depends on a winch— One unable to function without the other—

93)“So too function the twelve links of interdependent origination. Being all in mutual dependence, [F.89.b] One thing follows after another, And it cannot be seen where one thing ends and the other begins.

94)“When you have a seed, a sprout can grow, Yet the seed is not the sprout. Still it is not different; In this way the true nature knows no permanence or impermanence.

95)“Formative factors have ignorance for their cause; Formative factors do not truly exist. Ignorance and formative factors Are naturally empty and inert.

96)“The seal makes the mark of the seal appear, Yet the seal itself was not transferred anywhere. It is not in the mark, yet it is also not elsewhere; In this way the formative factors are beyond annihilation and permanence.

97)“It is based on the eye and form That the eye consciousness appears. Yet the form is not dependent on the eye, Nor is the form transferred to the eye.

98)“Although all of this is without a self and is repulsive, Beings perceive it as having a self and as beautiful. Although that is a mistaken and corrupt imputation, The eye consciousness arises from it.

99)“The consciousness ceases and rearises. The practitioner observes this arising and ceasing of consciousness: It goes nowhere and it does not come from anywhere. The practitioner perceives consciousness as empty and illusory. [177]

100)“Since the combination of these three is needed— The lower and upper pieces of wood, and the action of the hands— A fire is born in dependence on conditions. It is born, fulfills its purpose, and quickly ceases.

4.

atha paṇḍitu kaści mārgate kutayaṃ āgatu kutra yāti vā / vidiśo diśi sarvi mārgato nāgati nāsya gatiśca labhyate // Lal_13.109 // skandhadhātvāyatanāni dhātavaḥ tṛṣṇa avidyā iti karmapratyayā / sāmagri tu sattvasūcanā sa ca paramārthatu nopalabhyate // Lal_13.110 // kaṇṭhoṣṭha pratītya tālukaṃ jihvāparivarti akṣarā / na ca kaṇṭhagatā na tāluke akṣaraikaika tu nopalabhyate // Lal_13.111 // sāmagri pratītyataśca sā vācamanabuddhivaśena niścarī / mana vāca adṛśyarūpiṇī bāhyato 'bhyantara nopalabhyate // Lal_13.112 // utpādavyayaṃ vipaśyato vāca rutaghoṣasvarasya paṇḍitaḥ / kṣaṇikāṃ vaśikāṃ tadā dṛśī sarvā vāca pratiśrutakopamām // Lal_13.113 // yatha tantri pratītya dārū ca hastavyāyāma trayebhi saṃgati / tuṇavīṇasughoṣakādibhiḥ śabdo niścarate tadudbhavaḥ // Lal_13.114 // atha paṇḍitu kaści mārgate kutayaṃ āgatu kutra yāti vā / (Vaidya 128) vidiśo diśi sarvi mārgataḥ śabdagamanāgamanaṃ na labhyate // Lal_13.115 // tatha hetubhi pratyayebhi ca sarvasaṃskāragataṃ pravartate / yogī puna bhūtadaśanāt śūnya saṃskāra nirīha paśyati // Lal_13.116 // skandhāyatanāni dhātavaḥ śūnya adhyātmika śūnya bāhyakāḥ / sattvātmaviviktamanālayā dharmākāśasvabhāvalakṣaṇāḥ // Lal_13.117 // iya īdṛśa dharmalakṣaṇā buddha dīpaṃkara darśane tvayā / anubuddha svayaṃ yathātmanā tatha bodhehi sadevamānuṣāṃ // Lal_13.118 //

186：

187：114)和合暫有，名曰眾生，第一義中，都不可得。 115)譬如咽喉，及以脣舌，擊動出聲，一一分中， 116)聲不可得，眾緣和合，有此聲耳。智者觀聲， 117)念念相續，無有實法，猶如谷響，聲不可得。 118)譬如箜篌，絃器及手，和合發聲，本無去來。 119)於諸緣中，求聲不得，離緣求聲，亦不可得。 120)內外諸蘊，皆悉空寂，無我無人，無壽命者。 121)尊於往昔，值然燈佛，已證最勝，真實妙法。 122)願尊於今，為眾生故，雨甘露法，使得充足。

101)“In this way some scholars investigate: ‘Where does this come from and where does it proceed?’ They check in all directions, And find that nothing comes and nothing goes.

102)“The conditions for the aggregates, the sense fields, and the elements Are ignorance, craving, and karma. When all of these assemble, that is called a sentient being, Although ultimately nothing is there.

103)“Based on the lips, throat, palate, and tongue, The sounds of syllables are produced. This is not so with just the throat or the palate; No sound can be found in them individually.

104)“Speech occurs based on all of these things coming together; It emerges based on the power of mind and intelligence. Yet mind and speech are by nature invisible; They are nowhere to be found, inside or outside. [F.90.a]

105)“When the learned ones analyze the coming and going Of speech, voices, sounds, and tunes, They see that all speech is like an echo, Momentary and without substance.

106)“Sound is based on wood and strings Meeting with the movements of the hands. Due to these three things, sounds can emerge From instruments such as the melodious lute.

107)“When some skillful people analyze this and wonder: ‘Where does the sound come from and where does it go?’ They may search in all directions, Yet never find the origin of sound or its destination.

108)“This is how all compounded phenomena appear, Based on causes and conditions. The practitioner, by observing the true nature of conditioned things, Sees that these things are all empty and inert.

109)“The aggregates, sense fields, and elements Are empty within and empty without; They all lack a self and do not abide. Everything is essentially like space.

110)“That everything is this way, You realized when you met Dīpaṃkara. That which you understood, exactly as it is, You must now make gods and humans comprehend. [178]