轉法輪

 

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

轉法輪品第二十六

1.

(Vaidya 303) iti hi bhikṣavastathāgato rātryāḥ prathame yāme tūṣṇībhāvenādhivāsayati sma / rātryā madhyame yāme saṃrañjanīyāṃ kathāṃ pravartayati sma / rātryāḥ paścime yāme pañcakān bhadravargīyānāmantryaitadavocat - dvāvimau bhikṣavaḥ pravrajitasyāntāvakramau / yaśca kāmeṣu kāmasukhallikā yogo hīno grāmyaḥ pārthagjaniko nālamāryo 'narthopasaṃhito nāyatyāṃ brahmacaryāya na nirvide na virāgāya na nirodhāya nābhijñāya na saṃbodhaye na nirvāṇāya saṃvartate / yā ceyamamadhyamā pratipadā ātmakāyaklamathānuyogo duḥkho 'narthopasaṃhito dṛṣṭadharmaduḥkhaścāyatyāṃ ca duḥkhavipākaḥ / etau ca bhikṣavo dvāvantāvanupagamya madhyamayaiva pratipadā tathāgato dharmaṃ deśayati - yaduta samyagdṛṣṭiḥ samyaksaṃkalpaḥ samyagvāk samyakkarmāntaḥ samyagājīvaḥ samyagvyāyāmaḥ samyaksmṛtiḥ samyaksamādhiriti / catvārīmāni bhikṣava āryasatyāni / katamāni catvāri? duḥkhaṃ duḥkhasamudayo duḥkhanirodho duḥkhanirodhagāminī pratipat / tatra katamad duḥkham? jātirapi duḥkhaṃ jarāpi duḥkhaṃ vyādhirapi duḥkhaṃ maraṇamapi apriyasaṃprayogo 'pi priyaviprayogo 'pi duḥkham / yadapi icchan paryeṣamāṇo na labhate tadapi duḥkham / saṃkṣepāt pañcopādānaskadhā duḥkham / idamucyate duḥkham / tatra katamo duḥkhasamudayaḥ? yeyaṃ tṛṣṇā paunarbhavikī nandīrāgasahagatā tatratatrābhinandinī ayamucyate duḥkhasamudayaḥ / tatra katamo duḥkhanirodhaḥ? yo 'syā eva tṛṣṇāyāḥ punarbhavikyā nandīrāgasahagatāyāstatratatrābhinandinyā janikāyā nirvartikāyā aśeṣo virāgo nirodhaḥ ayaṃ duḥkhanirodhaḥ / tatra katamā duḥkhanirodhagāminī pratipat? eṣa evāryāṣṭāṅgamārgaḥ / tadyathā / samyagdṛṣṭiryāvatsamyaksamādhiriti / idamucyate duḥkhanirodhagāminī pratipadāryasatyamiti /

186：

187：1)佛告諸比丘：如來於初夜時默然而過，於中夜分安慰大眾令生歡喜，至後夜已喚五跋陀羅而告之言：汝等應知！出家之人有二種障。何等為二？一者心著欲境而不能離，是下劣人無識凡愚非聖所行，不應道理，非解脫因，非離欲因，非神通因，非成佛因，非涅槃因。二者不正思惟，自苦其身而求出離，過現未來皆受苦報。比丘！汝等當捨如是二邊，我今為汝說於中道，汝應諦聽常勤修習。何謂中道？正見、正思惟、正語、正業、正命、正精進、正念、正定，如是八法名為中道。2)佛告諸比丘：有四聖諦。何等為四？所謂苦諦、苦集諦、苦滅諦、證苦滅道諦。比丘！何等名為苦聖諦？所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛蘊苦，如是名為苦聖諦。何等名為苦集聖諦？所謂愛取有喜與貪俱悕求勝樂，如是名為苦集聖諦。何等名為苦滅聖諦？所謂愛取有喜與貪俱悕求勝樂，盡此一切，如是名為苦滅聖諦。何等名為證苦滅聖道諦？即八聖道，所謂正見乃至正定，此即名為證苦滅聖道諦。

Monks, the Thus-Gone One now spent the first part of the night in silence. During the middle part of the night, he gave an eloquent talk. Finally, during the last part of the night, he summoned the five excellent companions and said:

“Monks, there are two extremes that you should avoid when you have taken ordination. First do not follow self-indulgence, which is shallow, worldly, ordinary, [F.200.a] unworthy of a noble one, and attended by undesired consequences. In the long run it will prevent you from practicing your religion. You will become distracted and unable to develop nonattachment. You will not enter into the state of cessation nor develop higher knowledge, or attain the perfect awakening of nirvāṇa. On the other hand, straying from the middle way, you will not pass beyond suffering. If you mistreat your body so that it suffers and is harmed, you will face difficulties as can be observed right now, and in the future even further misery will fall on you.

“Monks, the Bliss-Gone One teaches the Dharma by showing the middle way that does not fall into either of the two extremes. The Dharma that he teaches is one of correct view, intention, [417] speech, action, livelihood, effort, mindfulness, and concentration.

“Monks, there are also four truths of the noble ones. What are these four? Suffering, the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering.

“What is suffering? It is the pain that accompanies birth, growing old, falling sick, and dying. It also includes the suffering of meeting the unpleasant and parting from the pleasant. Not finding what is being sought is also suffering. In short the five perpetuating aggregates are suffering. This is what we call suffering.

“What is the origin of suffering? It is the craving that perpetuates existence, which is attended upon by the passion for enjoyment, and which finds pleasures here and there. That is the origin of suffering.

“What is the cessation of suffering? It is the complete and dispassionate cessation of craving that perpetuates existence, which is attended upon by the passion for enjoyment, and which finds pleasures here and there. This is the cessation of suffering.

“What is the path that leads to the cessation of suffering? It is exclusively the eightfold path of the noble ones. [F.200.b] This is the path that starts with correct view and ends with correct concentration. It is called the path that leads to the cessation of suffering—a noble truth.

2.

imāni bhikṣavaścatvāryāryasatyāni / iti duḥkhamiti me bhikṣavaḥ purvamaśruteṣu dharmeṣu yoniśomanasikārādbahulīkārājjñānamutpannaṃ cakṣurutpannaṃ vidyotpannā bhūrirutpannā meghotpannā prajñotpannā ālokaḥ prādurbhūtaḥ / ayaṃ duḥkhasamudaya iti me bhikṣavaḥ pūrvamaśruteṣu dharmeṣu yoniśomanasikārādbahulīkārājjñānamutpannaṃ cakṣurutpannaṃ vidyotpannā bhūrirutpannā meghotpannā prajñotpannā ālokaḥ prādurbhūtaḥ / ayaṃ duḥkhanirodha iti me bhikṣavaḥ sarvaṃ pūrvavadyāvadālokaḥ prādurbhūtaḥ / iyaṃ duḥkhanirodhagāminī pratipaditi me bhikṣavaḥ pūrvavadeva peyālaṃ yāvadālokaḥ prādurbhūtaḥ / yatkhalvidaṃ duḥkhaṃ parijñeyamiti me bhikṣavaḥ pūrvavadeva peyālaṃ yāvadālokaḥ prādurbhūtaḥ / sa khalvayaṃ duḥkhasamudayaḥ prahātavya iti me bhikṣavaḥ pūrvamaśrateṣu dharmeṣu sarvaṃ yāvadāloka iti / sa khalvayaṃ duḥkhanirodhaḥ sākṣātkartavya iti me bhikṣavaḥ pūrvavadyāvadāloka iti / sā khalviyaṃ duḥkhanirodhagāminī pratipadbhāvayitavyeti pūrvavadyāvadāloka iti / tatkhalvidaṃ duḥkhaṃ parijñātamiti me bhikṣavaḥ pūrvamaśrateṣu iti peyālam / sa khalvayaṃ duḥkhasamudayaḥ prahīṇa iti me bhikṣavaḥ pūrvamaśruteti peyālam / sa khalvayaṃ duḥkhanirodhaḥ sākṣātkṛta iti me bhikṣavaḥ pūrvamaśruteti peyālam / sā khalviyaṃ duḥkhanirodhagāminī pratipadbhāviteti me bhikṣavaḥ pūrvamaśruteṣu dharmeṣu yoniśomanasikārādbahulīkārājjñānamutpannaṃ cakṣurutpannaṃ bhūrirutpannā vidyotpannā medhotpannā prajñotpannā ālokaḥ prādūrbhūtaḥ // (Vaidya 304) iti hi bhikṣavo yāvadeva me eṣu caturṣvāryasatyeṣu yoniśo manasi kurvato evaṃ triparivartaṃ dvādaśākāraṃ jñānadarśanamutpadyate, na tāvadahaṃ bhikṣavo 'nuttarāṃ samyaksaṃbodhimabhisaṃbuddho 'smi iti pratijñāsiṣam / na ca me jñānadarśanamutpadyate / yataśca me bhikṣava eṣu caturṣvāryasatyeṣvevaṃ triparivartaṃ dvādaśākāraṃ jñānadarśanamutpannam, akopyā ca me cetovimuktiḥ, prajñāvimuktiśca sākṣātkṛtā, tato 'haṃ bhikṣavo 'nuttarāṃ samyaksaṃbodhimabhisaṃbuddho 'smi iti pratijñāsiṣam / jñānadarśanaṃ me udapādi / kṣīṇā me jātiḥ, uṣitaṃ brahmacaryam, kṛtaṃ karaṇīyam, nāparasmādbhavaṃ prajānāmi //

186：

187：1)復告比丘：如是苦法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦集法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦集滅法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦滅證道，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。2)復告比丘！苦應知、集應斷、滅應證、道應修，如是四法我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。3)復告比丘：我已知苦、已斷集、已證滅、已修道，如是四法我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。4)復告比丘：我先未見四聖諦，未得阿耨多羅三藐三菩提時，正智未生；我從證見四聖諦法輪已，心得解脫，慧得解脫，不復退失，而以正智得阿耨多羅三藐三菩提。我生已盡，梵行已立，所作已辦，不受後有。

“Monks, these four truths are the truths of the noble ones. “Monks, this teaching I had not heard previously. I understood it by intensely and introspectively focusing my mind on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, this teaching I had not heard previously. I understood it by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, this teaching I had not heard previously. [F.201.a] I understood it by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, this teaching I had not heard previously. I understood it by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. [418]

“Monks, within this teaching that I had not heard previously, suffering must be known. This I understood by focusing intently on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, the origin of suffering must be abandoned. This I understood by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, the cessation of suffering must be actualized. This I understood by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, the path that leads to the cessation of suffering must be practiced. This I understood by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, within this teaching that I had not heard previously, I have fully understood suffering. This I did by focusing intently on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, I have abandoned the origin of suffering. This I did by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, I have actualized the cessation of suffering. This I did by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. “Monks, within this teaching that I had not heard previously, I have practiced the path that leads to the cessation of suffering. This I did by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, in this way I genuinely contemplated each of the four truths of the noble ones while I recited them three times. Still I did not develop the wisdom that sees their twelve aspects. Monks, therefore I did not make any claims of having awakened to unsurpassable, perfect and complete buddhahood, and I still lacked the insight of wisdom.

“However, monks, once I had recited the four truths of the noble ones three times, I developed the wisdom that sees their twelve aspects. At that point my mind was free and my insight was now free and pure. Monks, at that point I declared that I had awakened to unsurpassable, perfect and complete buddhahood. My wisdom vision had been developed, my births had been exhausted, I had carried out my religious practice, I had done what needed to be done, and I will not have another life.”

3.

tatredamucyate / vācāya brahmaruta kinnaragarjitāya aṃśaiḥ sahasranayutebhi samudgatāya / bahukalpakoṭi sada satyasubhāvitāya kauṇḍinyamālapati śākyamuniḥ svayaṃbhūḥ // Lal_26.31 // cakṣuranityamadhruvaṃ tatha śrota ghrāṇaṃ jihvā pi kāya mana duḥkhā anātma śūnyā / jaḍāsvabhāva tṛṇakuḍma ivā nirīhā naivātra ātma na naro na ca jīvamasti // Lal_26.32 // hetuṃ pratītya imi saṃbhuta sarvadharmā atyantadṛṣṭivigatā gaganaprakāśā / na ca kārako 'sti tatha naiva ca vedako 'sti na ca karma paśyati kṛtaṃ hyaśubhaṃ śubhaṃ vā // Lal_26.33 // skandhā pratītya samudeti hi duḥkhamevaṃ saṃbhonti tṛṣṇa salilena vivardhamānā / mārgeṇa dharmasamatāya vipaśyamānā atyantakṣīṇa kṣayadharmatayā niruddhāḥ // Lal_26.34 //

186： 1)無數億劫中，善行正真業。時釋迦文佛，與拘倫談論， 2)苦空非我有，說其眼非常，耳鼻不能久，自然為恍惚。 3)頭首亦自然，諸根無常聚；以如是觀者，無我無壽命。 4)是一切諸法，皆從因緣生；若離是諸見，覩之如虛空。 5)無見無有作，亦無覩眾生；若淨不淨緣，亦不得捨離。 6)五陰無所起，起者大苦患；興起恩愛淟，其行遂增減。 7)以能等觀者，得正真道義；致究竟盡法，便能覺了盡。 8)從發思想念，不慎行致之；常修明智行，遵行如是道。 9)在於因緣行，而無所造立；雖處於神識，不與因緣合。

187：1)爾時世尊出梵音聲，如是梵音從無量功德之所成就，無量劫來修習真實，不假於師自然而悟，發是妙聲，語憍陳如等言：眼是無常苦空無我、無人無眾生無壽命，猶如腐草，雜土為牆危脆不實，如眼，耳鼻舌身意亦復如是。 2)憍陳如！一切法從因緣生無有體性，離常離斷猶如虛空，雖無作者及以受者，善惡之法而不敗亡。3)憍陳如！色是無常苦空無我，受想行識亦復如是，由愛為水潤漬因緣眾苦增長；若得聖道證見諸法體性皆空，即能永滅如是眾苦。

On this topic, it is said: [419]

1)With the melody of Brahma and the voice of a kiṃnara, Emanating trillions of light rays, He, who had cherished the truth for many millions of eons, The Self-Arisen Śākyamuni, spoke these words to Kauṇḍinya:

2)“The eyes, ears, and nose are impermanent and baseless; Likewise the tongue, body, and mind are also suffering, without a self, and empty. They are lifeless matter, inert like hay or a wall; There is no self here, neither a person nor life force.

3)“All phenomena are causally produced; Beyond limits and without consciousness, they are like space. There is no agent and likewise no one who feels, And no action that can be observed as performed, be it good or bad.

4)“Suffering arises based on the aggregates; The water of craving makes it grow. [F.201.b] On the path the aggregates are perceived to be the equality of phenomena; Infinitely diminished in harmony with the law of decay, they cease.

4.

saṃkalpakalpajanitena ayoniśena bhavate avidya na pi saṃbhavako 'sya kaści / saṃskārahetu dadate na ca saṃkramo 'sti vijñānamudbhavati saṃkramaṇaṃ pratītya // Lal_26.35 // vijñāna nāma tatha ca rūpa samutthitāsti nāme ca rūpi samudenti ṣaḍindriyāṇi / ṣaḍindiyairnipatito iti sparśa uktaḥ sparśena tisra anuvartati vedanā ca // Lal_26.36 // (Vaidya 305) yatkiṃci vedayitu sarva satṛṣṇa uktā tṛṣṇāta sarva upajāyati duḥkhaskandhaḥ / upādānato bhavati sarva bhavapravṛttiḥ bhavapratyayā ca samudeti hi jātirasya // Lal_26.37 // jātīnidāna jaravyādhidukhāni bhonti upapatti naika vividhā bhavapañjare 'smin / evameṣa sarva iti pratyayato jagasya na ca ātma pudgalu na saṃkramako 'sti kaści // Lal_26.38 // yasminna kalpu na vikalpu yonimāhuḥ yadyoniśo bhavati na tatra avidya kāci / yasminnirodhu bhavatīha avidyatāyāḥ sarve bhavāṅga kṣayakṣīṇa kṣayaṃ niruddhā // Lal_26.39 // evameṣa pratyayata buddha tathāgatena tena svayaṃbhu svakamātmanu vyākaroti / na skandha āyatana dhātu vademi buddhaṃ nānyatra hetvavagamādbhavatīha buddhaḥ // Lal_26.40 //

186：拘隣等品第二十四 佛告比丘：爾時如來為頒宣諸法，說十二因緣根本所起，從無明有行，從行有識，從識有名色，從名色有六入，從六入有更，從更有痛，從痛有愛，從愛有受，從受有有，從有有生，從生致老病死大苦患合。無明以盡行便盡，行已盡識便盡，識已盡名色便盡，名色已盡六入便盡，六入已盡更便盡，更已盡痛便盡，痛已盡愛便盡，愛已盡受便盡，受已盡有便盡，有已盡生便盡，生已盡老病死皆盡，則無五陰大苦之患。從緣則有，無緣則無。如來解是六情因緣十二之本，是故自在達皆自然無有根本。

187：1)憍陳如！由彼分別不正思惟而生無明，更無有餘為無明因，而此分別不至無明。復由無明而生諸行，而此無明不至諸行，乃至行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是等為世間因，更無有餘能為其因。2)雖生諸法而因不至，法竟無我人眾生受者，捨於此身而至彼蘊；如理思惟無所分別，即滅無明，由無明滅即行滅，行滅即識滅，識滅即名色滅，名色滅即六處滅，六處滅即觸滅，觸滅即受滅，受滅即愛滅，愛滅即取滅，取滅即有滅，有滅即生滅，生滅即老死憂悲苦惱滅。3)若能如是於蘊界處了悟因緣，爾時得成多陀阿伽度、阿羅訶、三藐三佛陀。

5)“Through conceptual thinking, which is superficial, Ignorance arises; it has no other source. When you eliminate the cause of formations, there is no passing on; Consciousness arises dependent on passing on.

6)“Likewise name and form appear from consciousness; From name and form, the six sense fields appear. [420] When joined with these six sense fields, it is said that contact appears; Contact produces the three kinds of feelings.

7)“Even the smallest feeling is said to be accompanied by craving, And craving produces all forms of clinging. The clinging in turn perpetuates all existence, And based on existence, one’s birth occurs.

8)“Rooted in birth, the stages of old age, sickness, and death follow; In this web of existence, there are many types of birth. Likewise all beings appear from conditions, With no self or person who transmigrates.

9)“Whoever has no thought or concept has found the true way; Whoever has found the true way has no ignorance. Whoever has brought this ignorance to a halt Has exhausted all forms of existence for good.

10)“The Awakened One, the Thus-Gone One, the Self-Arisen One Has severed this causation within himself. Buddha can only mean someone who knows all causality; It does not refer to the aggregates, sense sources, and elements.

5.

bhūmirna cātra paratīrthika niḥsṛtānāṃ śūnyā pravādi iha īdṛśa dharmayoge / ye pūrvabuddhacaritā suviśuddhasattvāḥ te śaknuvanti imi dharma vijānanāya // Lal_26.41 // evaṃ hi dvādaśākāraṃ dharmacakraṃ pravartitam / kauṇḍinyena ca ājñātaṃ nirvṛttā ratanā trayaḥ // Lal_26.42 // buddho dharmaśca saṃghaśca ityetadratanatrayam / parasparāṃ gataḥ śabdo yāvad brahmapurālayam // Lal_26.43 // vartitaṃ virajaṃ cakraṃ lokanāthena tāyinā / utpannā ratanā trīṇi loke paramadurlabhā // Lal_26.44 // kauṇḍinyaṃ prathamaṃ kṛtvā pañcakāścaiva bhikṣavaḥ / ṣaṣṭīnāṃ devakoṭīnāṃ dharmacakṣurviśodhitam // Lal_26.45 // anye cāśītikoṭyastu rūpadhātukadevatāḥ / teṣāṃ viśodhitaṃ cakṣu dharmacakrapravartane // Lal_26.46 // (Vaidya 306) caturaśītisahasrāṇi manuṣyāṇāṃ samāgatā / teṣāṃ viśodhitaṃ cakṣu muktā sarvebhi durgatī // Lal_26.47 //

186：其外異學不及知此空法自然，如是法者，過去諸佛所可解達，為諸眾生分別說之，曉了是法乃得寂然，是故敷演十二緣起而轉法輪。拘隣知之，拘隣者知本際也，以滅盡者則成三寶。佛、法、聖眾是三寶名，暢布天下音徹梵天，如來今日轉於清淨法輪，護世至真興顯三寶，世難可致。拘隣之等五人比丘，六十億天得法眼淨，復八十億色界天人得法眼淨無上正真，八萬世人來會觀者亦法眼淨，皆度眾苦。

187：如是甚深微妙之法，非諸異道所能了悟。爾時世尊為憍陳如，三轉十二行法輪已，憍陳如等皆悉了達諸法因緣，漏盡意解成阿羅漢。即於是時三寶出現，婆伽婆為佛寶，三轉十二行法輪為法寶，五跋陀羅為僧寶。佛轉法輪時，六十拘胝欲界諸天、八十拘胝色界諸天，八萬四千人，皆悉遠塵離垢得法眼淨。

11)“There is no place here for the heretics of other schools; Here, in such practice of the Dharma, the emptiness has been proclaimed. Those beings who are fortunate enough to understand this teaching Are those who studied and were purified under previous buddhas.” [421]

12)When the wheel of Dharma was turned With its twelve aspects, Kauṇḍinya understood the meaning, And so the Three Jewels came to be.

13)The Buddha, the Dharma, and the Saṅgha: These are the Three Jewels. Even up to the Palace of Brahma, The news went out from person to person:

14)“The Protector of the World Has turned a stainless wheel. The Three Jewels, which are so rare in this world, Have now appeared.” [F.202.a]

15)The five monks— Kauṇḍinya and the rest— Along with sixty million gods Purified their eye of Dharma.

16)Others, however, say that there were eighty million deities Present from the realm of form. Their vision was purified At the time of the turning of the wheel of Dharma.

17)The 84,000 humans Who had congregated there Purified their eyes And were liberated from all unfavorable rebirths.