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]