1.Rastrapalapariprccha (=RP)
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
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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 // |
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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.’
