毘利耶波羅蜜多品第九之一
爾時佛告舍利子：「云何菩薩摩訶薩為阿耨多羅三藐三菩提故，依毘利耶波羅蜜多行菩薩行？舍利子！菩薩摩訶薩於是正勤波羅蜜多精進修學行菩薩行。舍利子！菩薩摩訶薩具足成就不退正勤，而能不顧所重身命，發大精進求菩薩藏微妙法門，殷重聽聞受持讀誦究竟研尋通達義趣，廣為他人敷演開示，或復書持如理修學，是名菩薩摩訶薩行菩薩行。舍利子！云何名為不顧身命？舍利子！菩薩摩訶薩行正勤波羅蜜多時，設為於他所加恐怖作如是言：『若汝於此菩薩藏經受持讀誦，乃至廣為他人開示書持如理修學者，我當以百具箭矟貫舉汝身除斷汝命。』舍利子！菩薩摩訶薩當於爾時，雖聞此言曾不入心，無恐無怖無驚無畏，發四堅固勇猛威勢，於菩薩藏微妙法門轉加精進，不棄不捨不遠不離，具足成就猛利信解、堅固信解、堅固堪忍、堅固正勤。舍利子！我當為汝說堅固忍、堅固正勤方便譬喻，為令菩薩得堅固忍、堅固正勤，行菩薩道不顧身命。舍利子！假使三千大千世界所有眾生有情所攝，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，若可見若不可見，彼諸眾生乃至於剎那頃皆得人身，於菩薩所同結百千極重怨讎。彼諸怨等語菩薩言：『汝若於是菩薩藏經差別文句，受持讀誦乃至廣為他人開示書持如理修學者，我等諸人同時執縛當斷汝命。』舍利子！菩薩摩訶薩行毘利耶波羅蜜多故，當於爾時，雖聞此語都無發起一念怖心，但具攝持四種正法，專務尋求大菩薩藏微妙法門。舍利子！是名菩薩摩訶薩具足成就不退正勤波羅蜜多故。又復成就無邊勢力勇猛精進，正勤勇健、心意勇健、淨戒勇健、大忍勇健、等持勇健、大慧勇健、正行勝智皆悉勇健。舍利子！是菩薩摩訶薩行正勤波羅蜜多時，具足如是大忍力故，假使十方無量眾生各競執持百千刀劍，於菩薩所興加逆害。菩薩爾時，於諸有情終不微發一念瞋心。舍利子！如是菩薩摩訶薩住忍力故，如大梵王、如天帝釋、如蘇迷盧四寶山王不可傾動，常住慈悲，恒起意解救療眾生，於諸所行終無退轉。而是菩薩心如大地、心如大水、心如大火、心如大風及以虛空，又能善修對治貪瞋癡等栽枿根本。舍利子！若有菩薩摩訶薩以殑伽沙等無量世界盛滿一切無價珍寶，持用奉施無量如來應正等覺。又有菩薩摩訶薩行毘利耶波羅蜜多者，聽聞如是大菩薩藏微妙法門，聞是經已往空閑處，繫念思惟如是之法精進修學，令未修學諸菩薩等愛樂習行。舍利子！如是菩薩摩訶薩行正勤故，攝持無量諸妙善根，非彼行施之所能及。何以故？舍利子！如是善根繫屬阿耨多羅三藐三菩提故。是故諸菩薩摩訶薩於菩薩藏微妙法門，應當聽聞受持讀誦，若復書寫廣為他說，發起正勤勇猛修習。
At that time, the Buddha said to Śāriputra: "How does a Bodhisattva Mahāsattva practice the Bodhisattva path based on the vīrya pāramitā (perfection of diligence) for the sake of anuttara-samyak-sambodhi (supreme perfect enlightenment)? Śāriputra, the Bodhisattva Mahāsattva diligently studies and practices this perfection of right effort in the Bodhisattva path.
Śāriputra, the Bodhisattva Mahāsattva fully accomplishes unwavering right effort, and without regard for their own life, generates great diligence in seeking the subtle Dharma gates of the Bodhisattva treasury. They earnestly listen, retain, recite, thoroughly investigate, and comprehend the meaning, extensively expound and demonstrate it to others, or write it down and study it properly. This is called the Bodhisattva Mahāsattva practicing the Bodhisattva path.
Śāriputra, what does it mean to disregard one's life? Śāriputra, when a Bodhisattva Mahāsattva practices the perfection of right effort, even if others threaten them saying, "If you receive, uphold, and recite this Bodhisattva treasury sūtra, or extensively demonstrate, write, and properly study it for others, I will pierce your body with a hundred arrows and take your life," the Bodhisattva Mahāsattva at that time, although hearing these words, does not take them to heart. They have no fear, no terror, no alarm, and no dread. They generate four kinds of firm and courageous power, increasing their diligence towards the subtle Dharma gates of the Bodhisattva treasury, not abandoning, not forsaking, not distancing, and not separating from it. They fully accomplish fierce faith, firm faith, firm patience, and firm right effort.
Śāriputra, I will give you a simile of firm patience and firm right effort, to enable Bodhisattvas to attain firm patience and firm right effort, practicing the Bodhisattva path without regard for their lives. Śāriputra, suppose all the sentient beings in the three thousand great thousand world systems, whether born from eggs, wombs, moisture, or transformation, whether with form or without form, whether with perception or without perception, or neither with nor without perception, whether visible or invisible, all these beings were to obtain human bodies in an instant and become extreme enemies of the Bodhisattva. These enemies say to the Bodhisattva, "If you receive, uphold, and recite the various phrases of this Bodhisattva treasury sūtra, or extensively demonstrate, write, and properly study it for others, we will all bind you and take your life at the same time."
Śāriputra, the Bodhisattva Mahāsattva, practicing the vīrya pāramitā, at that time, although hearing these words, does not give rise to even a single thought of fear. They only fully maintain the four right dharmas, dedicating themselves to seeking the great and subtle Dharma gates of the Bodhisattva treasury. Śāriputra, this is called the Bodhisattva Mahāsattva fully accomplishing the perfection of unwavering right effort.
Furthermore, they accomplish boundless power of courageous diligence, vigorous right effort, vigorous mind and intention, vigorous pure precepts, vigorous great patience, vigorous concentration, vigorous great wisdom, and vigorous correct practice and superior knowledge. Śāriputra, when this Bodhisattva Mahāsattva practices the perfection of right effort, because they are endowed with such great power of patience, even if countless beings from the ten directions were to each hold hundreds of thousands of swords and inflict harm upon the Bodhisattva, the Bodhisattva at that time would not give rise to even a single thought of anger towards any sentient being.
Śāriputra, such a Bodhisattva Mahāsattva, abiding in the power of patience, is like the Great Brahma, like Śakra, like Mount Sumeru, the king of the four precious mountains, unshakable, always dwelling in loving-kindness and compassion, constantly arousing the intention to save and heal sentient beings, never retreating from any of their practices. This Bodhisattva's mind is like the great earth, like great water, like great fire, like great wind, and like space. They are also able to skillfully cultivate the antidotes to the roots of greed, anger, and delusion.
Śāriputra, if a Bodhisattva Mahāsattva were to fill innumerable world systems equal to the sands of the Ganges with all kinds of priceless treasures and offer them to countless Tathāgatas, Arhats, Samyaksaṃbuddhas, and if another Bodhisattva Mahāsattva practicing the vīrya pāramitā were to hear such a subtle Dharma gate of the great Bodhisattva treasury, and after hearing this sūtra, go to a quiet place, concentrate their thoughts, contemplate this Dharma, and diligently study it, causing other Bodhisattvas who have not yet studied to love and practice it, Śāriputra, such a Bodhisattva Mahāsattva, by practicing right effort, gathers countless excellent roots of goodness, which cannot be matched by those who practice giving. Why? Śāriputra, because such roots of goodness are connected to anuttara-samyak-sambodhi. Therefore, all Bodhisattva Mahāsattvas should listen to, receive, uphold, and recite the subtle Dharma gates of the Bodhisattva treasury, or write them down and extensively explain them to others, arousing right effort and courageously practicing.
「復次舍利子！發起正勤波羅蜜多菩薩摩訶薩，當應修行不行行處。舍利子！云何名為不行行處？舍利子！不行行處所謂涅槃。言不行者，諸惡天魔所不行故。所言行者，正勤善人之所行故。言善人者，所謂諸佛獨覺及佛弟子。所以者何？諸登聖道所有善人及佛世尊，皆為趣向般涅槃故。舍利子！一切眾生多行三處。何等三處？所謂隨順惡道、趣向惡道、將墮惡道。是故諸菩薩摩訶薩於雜染法終不隨順，唯求出離戒忍多聞白等諸法。舍利子！世間眾生多住無業，而恒自計住於有業。世間眾生多諸懈怠，而恒自謂發起正勤。是故舍利子！聰慧菩薩摩訶薩終不與彼無業懈怠共相習近，又亦不墮於其數中，唯與同行發起正勤諸大菩薩而相習近。何以故？舍利子！無有眾生於彼最勝無染淨相大般涅槃生淨信解如菩薩者。舍利子！發起正勤波羅蜜多菩薩摩訶薩，不唯自為證涅槃故發勤精進，然為攝受一切有情令諸眾生得利樂故，修行正行發勤精進，開示教導安處眾生於聖道路故，說菩薩名善丈夫。」
Furthermore, Śāriputra! Bodhisattva Mahāsattvas who arouse the pāramitā of right effort should practice the place of non-practice. Śāriputra! What is called the place of non-practice? Śāriputra! The place of non-practice refers to nirvāṇa. It is called non-practice because evil māras do not practice there. It is called practice because it is practiced by those with right effort and good people. Good people refer to Buddhas, Pratyekabuddhas, and disciples of the Buddha. Why? Because all good people who have entered the noble path and the World-Honored Buddhas are all heading towards parinirvāṇa.
Śāriputra! All sentient beings mostly practice in three places. What are these three places? Namely, following the evil path, heading towards the evil path, and about to fall into the evil path. Therefore, Bodhisattva Mahāsattvas never follow defiled dharmas, but only seek to renounce and cultivate precepts, patience, learning, and pure dharmas.
Śāriputra! Worldly beings mostly dwell in non-action, yet always consider themselves to be dwelling in action. Worldly beings are mostly lazy, yet always consider themselves to have aroused right effort. Therefore, Śāriputra! Wise Bodhisattva Mahāsattvas never associate with those of non-action and laziness, nor do they fall into their number. They only associate with other great Bodhisattvas who arouse right effort. Why? Śāriputra! No sentient being generates pure faith and understanding towards the supreme, undefiled, and pure great parinirvāṇa like the Bodhisattvas do.
Śāriputra! Bodhisattva Mahāsattvas who arouse the pāramitā of right effort do not only exert diligence for their own attainment of nirvāṇa. Rather, to embrace all sentient beings and bring benefit and happiness to all sentient beings, they practice right conduct and exert diligence. To instruct, guide, and establish sentient beings on the path of the noble ones, they are called good men.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further explain this meaning, spoke these verses:
正勤無緩縵， 常具大精進， 於菩薩藏法， 聰叡恒受持。
Diligent without slackness, Always possessing great vigor, Regarding the Bodhisattva treasury teachings, The wise constantly uphold.
善思惟法義， 於佛不思議， 但勤求淨法， 故名為菩薩。
Contemplating well the meaning of the Dharma, On the inconceivable Buddha, Only diligently seeking pure Dharma, Thus one is called a Bodhisattva.
正勤大慧者， 坐妙菩提樹， 摧怖惡魔軍， 由般若精進。
Those with right diligence and great wisdom, Sitting beneath the wondrous Bodhi tree, Crush the frightening armies of Mara, Through the vigor of prajñā (wisdom).
現守護禁戒， 任持諸世間， 為利益眾生， 常精進無限。
Manifesting the protection of precepts, Sustaining all worlds, For the benefit of sentient beings, Always vigorous without limit.
「復次舍利子！如是大乘大菩薩藏微妙經典流布於世，能令眾生發大歡喜，又能引生福德智慧，感大財富令其增長，能感諸天殊勝快樂，能感一切圓滿具足，能生一切諸佛如來力、無所畏、無礙智解、大慈大悲大喜大捨不共佛法。略而言之，能引一切諸佛之法，摧怖魔怨令心清淨，能發猛慧窮生涯本，盡苦邊際能近涅槃。舍利子！於當來世我與汝等般涅槃後後五百歲，爾時多有薄福眾生，當於是經不生信重毀滅捨棄。復有無量福德眾生，欽奉是經如理修學勤加精進，為求無上正等菩提故，為求尸羅故，為求多聞、為求定、慧、解脫、解脫智見故，為求一切佛法利樂一切眾生故，為捨邪見修行正見故，為捨生死流轉修於聖道故，為欲演說正法降伏天魔故，為欲捨離貪愛調伏瞋心、摧破愚癡除滅無明發慧明故。
Furthermore, Śāriputra! When this profound sūtra of the Great Vehicle, the great Bodhisattva treasury, is spread throughout the world, it can cause beings to generate great joy. It can also give rise to merit and wisdom, attract great wealth and cause it to increase, bring about the supreme happiness of the devas, and bring about all perfections. It can give birth to all the powers of the Tathāgatas, fearlessnesses, unobstructed wisdom and understanding, great loving-kindness, great compassion, great joy, great equanimity, and the unique Buddha dharmas. In short, it can bring forth all the Buddha dharmas, crush the fears of Māra's enemies and purify the mind, generate fierce wisdom to exhaust the root of birth, and reach the limit of suffering to approach nirvāṇa.
Śāriputra! In the future world, five hundred years after you and I have entered parinirvāṇa, at that time there will be many beings with little merit who will not have faith in this sūtra, who will destroy it and abandon it. There will also be countless meritorious beings who will revere this sūtra, study it properly, and diligently practice it. They will do so for the sake of seeking supreme perfect enlightenment, for the sake of seeking morality, for the sake of seeking learning, concentration, wisdom, liberation, and the wisdom and vision of liberation, for the sake of seeking all Buddha dharmas to benefit and bring happiness to all beings, for the sake of abandoning wrong views and cultivating right views, for the sake of abandoning the cycle of birth and death and cultivating the noble path, for the sake of expounding the true Dharma and subduing the māras of the heavens, and for the sake of abandoning craving, subduing anger, crushing ignorance, eliminating delusion, and giving rise to the light of wisdom.
「復次舍利子！當來之世若有眾生聞是法已，為求一切諸善法故，當發增上勇猛正勤。以聞如是微妙法故，於諸佛法無有障礙決定無疑。舍利子！爾時復有無量眾生，福果所資住增上意，為求無上正等覺故聽是經典，聞已當獲廣大歡喜，於菩薩藏微妙法門極善研習如說修行。又舍利子！爾時當有於如來教樂聞法者，彼諸眾生隨以何等差別因緣，遇得聽聞如是經典，聞已當獲廣大歡喜，生歡喜已發堅精進，能於如是大菩薩藏微妙法寶取少寶分。舍利子！譬如大海水上漂流無量種種熟果，色香美味皆悉具足。有一丈夫發起勇猛大精進力，便入海中運動手足接取彼果若二若三。然是丈夫執持此果，從海而出往至一處取而甞之，乃知其味淳美希有，即作是念：『如是妙果具色香味，我從生來未曾得食，當更發勤精進重入海中，運其手足斂收餘果。』作是念已，來至海濱通遍觀之了不復見，深起追悔生大憂惱：『我先何為不多收取，乃令失是無量妙果。』如是舍利子！於我滅後後五百歲，無上正法將滅之時，當有無量諸眾生等，少信少施少戒少慧少修精進，隨以何等差別因緣，遇得聽聞如是經寶。既聞法已，於此經中但得少分微淺之義，乃至受持一四句頌，復為惡魔嬈亂障蔽，不為眾人之所敬問及以供養稱讚信奉。是持經者知彼眾人不敬重故，便於此經安住捨心，持先所聞經中句義微細少分，往一靜處思惟觀察，心生歡喜而復悔恨，作如是言：『嗚呼奇哉！我於今者大失善利。諸佛如來無上正教，如何不多聽聞領受？』又於如來起深重心，倍於先來發正念者。舍利子！當爾之時，有諸苾芻惡魔持故，聞是經已，於眾人前當起誹謗，言是經典，諸文華者之所造作，實非佛說。由如是故，有諸苾芻於是經典全不聽受。」
Furthermore, Śāriputra! In the future world, if there are beings who hear this Dharma, they should arouse superior, courageous right effort for the sake of seeking all good dharmas. By hearing such subtle Dharma, they will have no obstacles to the Buddha's teachings and will be free from doubt. Śāriputra! At that time, there will also be countless beings, supported by their karmic fruits and dwelling in superior intention, who will listen to this sūtra for the sake of seeking supreme perfect enlightenment. Upon hearing it, they will gain great joy and will study and practice the subtle Dharma gates of the Bodhisattva treasury extremely well, practicing as it is taught.
Moreover, Śāriputra! At that time, there will be those who delight in hearing the Tathāgata's teachings. These beings, due to various causes and conditions, will encounter and hear this sūtra. Upon hearing it, they will gain great joy, and having generated joy, they will arouse firm diligence, able to grasp a small portion of the jewel of this great Bodhisattva treasury's subtle Dharma.
Śāriputra! It is like countless varieties of ripe fruits floating on the surface of the great ocean, complete with color, fragrance, and flavor. A man arouses great diligent effort, enters the ocean, moves his limbs, and grasps two or three of these fruits. This man, holding these fruits, comes out of the ocean, goes to a place, tastes them, and realizes their flavor is pure and rare. He then thinks, "Such wonderful fruits, complete with color, fragrance, and flavor, I have never eaten before in my life. I should arouse diligent effort and enter the ocean again, moving my limbs to gather more fruits." Having thought this, he comes to the shore, looks all around, but no longer sees them. He deeply regrets and becomes greatly distressed, thinking, "Why did I not gather more before? Now I have lost these countless wonderful fruits."
Similarly, Śāriputra! Five hundred years after my extinction, when the supreme true Dharma is about to perish, there will be countless beings with little faith, little giving, little morality, little wisdom, and little practice of diligence. Due to various causes and conditions, they will encounter and hear this jewel of a sūtra. Having heard the Dharma, they will only grasp a small portion of shallow meaning from this sūtra, even holding just a four-line verse. Moreover, they will be disturbed and obstructed by evil Māras, not respected, questioned, offered to, praised, or believed by people. These sūtra-holders, knowing that people do not respect them, will then develop an indifferent attitude towards this sūtra. Holding the small portion of subtle meaning they heard before from the sūtra, they will go to a quiet place to contemplate and observe. Their hearts will become joyful but also regretful, saying, "Alas, how strange! I have now greatly lost a good benefit. How could I not have listened to and received more of the supreme true teachings of the Tathāgatas?" They will then develop a deep and heavy mind towards the Tathāgata, twice that of those who previously aroused right mindfulness.
Śāriputra! At that time, there will be bhikṣus possessed by evil Māras who, upon hearing this sūtra, will slander it in front of people, saying that this sūtra was composed by those who are fond of flowery language and is not actually spoken by the Buddha. Because of this, there will be bhikṣus who will not listen to or accept this sūtra at all.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further explain this meaning, spoke these verses:
聞是法已， 當無障礙， 於諸佛法， 最上無疑。
Having heard this Dharma, One should be without obstacles, Regarding the Buddha's teachings, Supreme and without doubt.
諸少福者， 不得聽聞， 諸多福者， 聞是經典。
Those with little merit Cannot hear it, Those with much merit Hear this sutra.
少福之人， 雖聞不信， 多福聞已， 頂戴如鬘。
People of little merit, Even hearing, do not believe, Those of great merit, upon hearing, Revere it like a crown.
諸少福者， 言非聖教， 當墜惡趣， 如盲墮坑。
Those of little merit Say it's not the sage's teaching, They will fall into evil destinies, Like the blind falling into a pit.
多福之人， 聞生歡喜， 當往善趣， 如酥滴水。
People of great merit, Hearing it, give rise to joy, They will go to good destinies, Like butter dripping into water.
諸薄福者， 聞生憂惱， 受苦長夜， 不脫黑暗。
Those of scant merit, Hearing it, give rise to sorrow, Suffering long nights, Not escaping darkness.
雖得少聞， 復為魔嬈， 謗佛菩提， 速入地獄。
Though hearing a little, They are again disturbed by Mara, Slandering the Buddha's enlightenment, They swiftly enter hell.
「復次舍利子！諸佛如來具足成就清淨妙智，乃至能知四眾之心。若一苾芻、苾芻尼、鄔波索、迦鄔波斯迦，於當來世正法滅時，或有聽聞如是經典隨順領受，或有聞已輕毀誹謗，或有眾生全不聽聞，如是一切如來淨智悉能了知。舍利子！若有菩薩摩訶薩及餘一切諸有眾生，聞已領受如是經典精進修習，當得成就四種無障清淨之法。何等為四？一者成就尸羅無障清淨，二者成就具足無難清淨，三者成就逢值諸佛親事供養無障清淨，四者成就見慈氏佛初得見已無障清淨。舍利子！彼諸眾生聞是經已，如上所說諸妙善根，隨其方便必當獲得。舍利子！是名菩薩摩訶薩修行正勤波羅蜜多故成就四種無上清淨之法。
Furthermore, Śāriputra! The Tathāgatas, the Buddhas, are fully endowed with pure and wondrous wisdom, to the extent that they can know the minds of the four assemblies. Whether it is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā, in the future world when the true Dharma is about to perish, some may hear and accept such sūtras, some may hear and slander them, and some beings may not hear them at all. The Tathāgatas' pure wisdom can fully understand all of this.
Śāriputra! If there are Bodhisattva Mahāsattvas and all other sentient beings who, upon hearing, accept such sūtras and diligently practice them, they will achieve four kinds of unobstructed pure dharmas. What are these four?
- Achieving unobstructed purity of śīla (moral discipline)
- Achieving complete purity without difficulties
- Achieving unobstructed purity in encountering Buddhas, personally serving and making offerings to them
- Achieving unobstructed purity in seeing Maitreya Buddha as soon as they see him
Śāriputra! Those sentient beings who hear this sūtra will, as mentioned above, certainly attain these excellent roots of goodness according to their means. Śāriputra! This is called the Bodhisattva Mahāsattva's achievement of four kinds of supreme pure dharmas due to practicing the pāramitā of right effort.
「復次舍利子！於當來世正法滅時，有諸菩薩摩訶薩安住大乘修行正勤波羅蜜多者，於是經典勤加修學，發大精進聽聞受持、書寫讀誦窮尋旨趣、廣為他說敷揚開顯。爾時當有十障礙法出現世間，諸有智者深當覺知不應隨轉，但當發起勇猛精進受持是經。舍利子！何等名為十種障礙，智者覺知不應隨轉？舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔令持經者口噤不語，便於是經不得建立。是名第一障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔。令持經者患其眼目，便於是經不得建立。是名第二障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔令持經者身諸支節一時皆病，便於是經不得建立。是名第三障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔令持經者於其住處心不喜樂尋欲捨棄，便於是經不得建立。是名第四障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典求聞誦習。爾時惡魔令持經者互生忿恚，為忿壞心相加殘害，便於此經不得建立。是名第五障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典欲求誦習。爾時惡魔令持經者起言諍事、起鬪訟事、起譏刺事、起乖離事、起瞋罵事，由是事故彼此口中互生矛矟，互相言訟、互相殘害、互相乖競，由起如是諍競事故便生障礙，於是經典不得流轉，起意造作諸餘事業。是名第六障礙之法。諸有智者深當覺知不應隨轉。又舍利子！有諸苾芻發勤精進，於是經典欲求誦習。爾時惡魔將壞滅故作諸形相，或俗人形、或出家形，來至其所嬈亂其意，令於是經不能受持反加謗毀，復更起心樂餘事業。是名第七障礙之法。諸有智者深當覺知不應隨轉。又舍利子！當來之世正法欲滅，爾時有諸年少苾芻，於是經典起清淨信心生愛樂，在我法律中為行毘利耶波羅蜜多故發勤精進，於阿耨多羅三藐三菩提深心安住，又於是經恭敬聽聞，既得聞已生大歡喜。時諸年少苾芻，當為鄔波柁耶及阿遮利耶二本學師之所障礙，令於自法不生樂欲。是時二師而語之言：『汝所持經，此非佛語、非佛菩提、非是正法、非毘奈耶、非大師教。』時彼苾芻聞師教誨信受領解，於佛菩提即便棄捨。是時二師重語苾芻：『汝等應當精進修學，如我所說若法若律。』時諸苾芻信受領已，先所修習增上善根，為師所壞皆悉斷滅。舍利子。彼諸苾芻斷善根已，復為惡魔之所誑惑，由誑惑故於佛正教造障法業，臨命終時惡境現前惛癡迷亂，乃至夭死都皆集現，而復重興感地獄業。舍利子！如是當來諸不善事，如來於此悉能了知。又舍利子！當來之世，有諸年少苾芻於是經典起諸惡見誹謗不信，凡所遊履經行往來，以種種言常興謗毀。如來於此悉能了知。舍利子！菩薩摩訶薩發勤精進住大乘者，當於爾時應起四想。何等為四？一者應當發起自調伏想；二者應觀自身所作事業，不應觀他所有諸事；三者於彼有情起悲愍想；四者住空閑處，於自他心起隨護想。舍利子！如是四想，住大乘者若被誹謗，應當發起。又舍利子！當來之世，無量眾生受諸邪見，於彼演說正法苾芻信受者少，不懷敬重請問經義，又不供養親近往來，亦不承事返生凌蔑。於說非法苾芻信受者多，得大勢力，為諸眾生所共敬重請問經義，供養稱讚是非法者。因此緣故，復於是經毀謗譏笑。舍利子！當爾之時，諸眾生等於是經典不欣樂者，聞斯毀謗倍不欣樂。諸欣樂者被謗毀故，便於此經捨離樂欲教離樂欲。諸苾芻等轉更熾盛，致令轉讀是經典者於眾會前不得開示。是名第八障礙之法。諸有智者應當覺知不應隨轉。又舍利子！當來之世有諸苾芻，貪愛所蔽多行劫盜，欣樂世間三種弊法。何等為三？一者欣樂追求世間衣鉢，二者欣樂追求世間飲食，三者欣樂追求世間戲論綺飾文頌。如是三法是名第九障礙之法。諸有智者應當覺知不應隨轉。又舍利子！當來之世正法滅時，有諸菩薩安住大乘行毘利耶波羅蜜多故，於是經典發勤勇猛增上精進書寫受持研尋讀誦，廣為他人開示演說。彼諸人等當為諸魔之所執持、煩惱業障之所覆蔽，喜世間業、樂世間業、方便勤求世間事業，於世談論喜樂轉增，方便勤求世間談論，喜樂睡眠，方便勤求喜於眾亂樂於眾亂，方便勤求樂著眾亂。於是經典不能受持，又不轉讀研尋其義，亦不為他廣敷開示。舍利子！於佛教中無有所餘能為內損，無有所餘能速毀滅，唯除嬾惰諸惡苾芻。是名第十障礙之法。諸有智者應當覺知不應隨轉。」
Furthermore, Śāriputra! In the future world when the true Dharma is about to perish, there will be Bodhisattva Mahāsattvas who abide in the Great Vehicle and practice the pāramitā of right effort. They will diligently study this sūtra, arousing great diligence to listen, receive, uphold, write, recite, thoroughly investigate its meaning, and extensively explain and reveal it to others. At that time, ten obstructing dharmas will appear in the world. Those with wisdom should deeply realize this and not follow them, but should arouse courageous diligence to uphold this sūtra.
Śāriputra! What are these ten obstructions that the wise should recognize and not follow?
- Some bhikṣus will diligently seek to hear and recite this sūtra, but evil Māras will cause those who uphold the sūtra to become mute, unable to establish this sūtra.
- Some bhikṣus will diligently seek to hear and recite this sūtra, but evil Māras will cause those who uphold the sūtra to have eye ailments, unable to establish this sūtra.
- Some bhikṣus will diligently seek to hear and recite this sūtra, but evil Māras will cause those who uphold the sūtra to have all their body parts become ill at once, unable to establish this sūtra.
- Some bhikṣus will diligently seek to hear and recite this sūtra, but evil Māras will cause those who uphold the sūtra to become unhappy in their dwelling place and wish to abandon it, unable to establish this sūtra.
- Some bhikṣus will diligently seek to hear and recite this sūtra, but evil Māras will cause those who uphold the sūtra to become angry with each other, harming each other due to anger, unable to establish this sūtra.
- Some bhikṣus will diligently seek to recite this sūtra, but evil Māras will cause those who uphold the sūtra to engage in disputes, lawsuits, criticisms, discord, and angry scolding. Due to these matters, they will argue and harm each other, creating obstacles and unable to circulate this sūtra, instead turning to engage in other activities.
- Some bhikṣus will diligently seek to recite this sūtra, but evil Māras will take various forms, either as laypeople or monastics, to disturb their minds, causing them to be unable to uphold this sūtra and instead slander it, turning to delight in other activities.
- In the future world when the true Dharma is about to perish, there will be young bhikṣus who have pure faith and delight in this sūtra, diligently practicing the pāramitā of effort for the sake of supreme enlightenment. However, their teachers (upādhyāya and ācārya) will obstruct them, causing them to lose interest in the Dharma. These teachers will say, "The sūtra you uphold is not the Buddha's words, not the Buddha's enlightenment, not the true Dharma, not the Vinaya, not the Great Teacher's teaching." The young bhikṣus, hearing their teachers' instructions, will believe and accept them, abandoning the Buddha's enlightenment. The teachers will further instruct them to diligently study their own teachings instead. The young bhikṣus will then have their previously cultivated roots of goodness destroyed by their teachers.
- In the future world, there will be bhikṣus who, obscured by greed and attachment, engage in much theft and delight in three kinds of worldly evils: (1) delighting in pursuing worldly robes and bowls, (2) delighting in pursuing worldly food and drink, and (3) delighting in pursuing worldly frivolous discussions and ornate verses.
- In the future world when the true Dharma is perishing, there will be bodhisattvas abiding in the Great Vehicle who practice the pāramitā of effort. They will diligently and courageously write, uphold, investigate, recite, and extensively explain this sūtra to others. However, these people will be possessed by Māras and obscured by the obstacles of afflictions and karma. They will delight in worldly activities, diligently pursue worldly matters, increasingly enjoy worldly discussions, delight in sleep, and enjoy and pursue involvement in crowds and chaos. They will be unable to uphold this sūtra, nor recite and investigate its meaning, nor extensively explain it to others.
Śāriputra! In the Buddha's teachings, there is nothing else that can cause internal harm or swift destruction except for lazy and evil bhikṣus. This is the tenth obstructing dharma. Those with wisdom should recognize this and not follow it.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further explain this meaning, spoke these verses:
正法滅時多障礙， 當興種種惡魔業， 於白淨法不修習， 亦不樂求勝涅槃。
When the true Dharma is perishing, many obstacles arise, Various evil Māra deeds will flourish, The pure white Dharma will not be cultivated, Nor will there be delight in seeking supreme nirvāṇa.
薄少智慧具惡覺， 不求安住於正法， 備行種種非法行， 遊諸惡趣定無疑。
With little wisdom and full of evil thoughts, They do not seek to abide in the true Dharma, Engaging in various non-Dharmic practices, They will certainly wander in evil destinies without doubt.
彼諸眾生臨命終， 無有能為救護者， 又彼親教及傳授， 命終當墮三惡趣。
When these beings approach the end of their lives, There will be none who can save or protect them, Their teachers and those who transmitted the teachings, At the end of their lives, will fall into the three evil destinies.
百千拘胝那庾劫， 為求世利涉諸苦， 常為三火所燒然， 云何令彼速解脫？
For hundreds of thousands of koṭis of nayutas of kalpas, Seeking worldly benefits, they endure various sufferings, Constantly burned by the three fires, How can they be quickly liberated?
我已證成無等覺， 轉於微妙梵法輪， 諸天世間不能轉， 今故為轉度眾生。
I have already attained unequaled enlightenment, And turned the subtle Brahma Dharma wheel, Which gods and worldly beings cannot turn, Now I turn it to liberate sentient beings.
如是彼時諸群生， 捨我世間難得法， 習近惡魔諸品類， 當受無邊極重苦。
At that time, all those beings, Will abandon my rare and difficult to obtain Dharma of the world, And associate with various types of evil Māras, They will suffer boundless and extremely heavy suffering.
障彼習行施戒等， 菩提聖道之因緣， 若有精勤於佛教， 當迷惑彼正道路。
Obstructing their practice of giving, morality, and such, The causes and conditions of the noble path to enlightenment. If there are those diligent in the Buddha's teachings, They will confuse their correct path.
諸有聽聞如是法， 宣說無我諸空理， 安住此法正行時， 惡魔當為彼障礙。
Those who hear such teachings, Proclaiming the principles of no-self and emptiness, When abiding in the correct practice of this Dharma, Evil Māras will create obstacles for them.
謂此最勝此真實， 於非勝實勝實想， 反加謗毀佛正教， 當知速墮於地獄。
Claiming this is supreme and this is true, Perceiving the non-supreme as supreme and the unreal as real, They slander and disparage the Buddha's true teachings, Know that they will swiftly fall into hell.
若有眾生於佛所， 深起堅牢愛恭敬， 聽聞如是正法已， 歡喜隨順而稱讚。
If there are beings who, towards the Buddha, Give rise to firm and steadfast love and respect, After hearing such true Dharma, Rejoice, follow, and praise it.
惡魔知彼既生喜， 與諸眷屬同愁怖， 便興種種驚畏相， 於彼人所生留難。
Evil Māras, knowing they have generated joy, Along with their retinues become sorrowful and afraid, They then arouse various frightening appearances, Creating obstacles for those people.
或當變作苾芻形， 詐現相親竊言議， 謂此非正菩提道， 何故在此而奔趣？
They may transform into the form of bhikṣus, Falsely appearing friendly while secretly discussing, Saying this is not the correct path to enlightenment, Why are you rushing towards it?
有諸眾生於是經， 將發堅固住正勤， 又被誘附而輕弄， 用斯廢捨不修學。
There are beings who, regarding this sūtra, Are about to develop firm and steadfast right effort, But are again enticed and made light of, Using this to abandon and not study.
既被魔羅所惑亂， 隨魔意轉而拘執， 乃告此經非正法， 便於寂滅永棄捨。
Having been confused by Māras, They follow Māra's will and become bound, Declaring this sūtra is not the true Dharma, They forever abandon the path to cessation.
彼又棄捨大導師， 復不勤求無上法， 又復發生我愛已， 速疾趣彼地獄中。
They also abandon the Great Guide, No longer diligently seeking the supreme Dharma, And again giving rise to self-love, They swiftly head towards hell.
爾時當有少眾生， 樂欲勤求此空法， 不得和合同修習， 乃各流散他方土。
At that time, there will be few beings, Who delight in diligently seeking this empty Dharma, Unable to gather and practice together, They each scatter to other lands.
如是無上最勝法， 諸當聞者皆輕毀， 持法者怖遠逃避， 是相當興未來世。
Such supreme and excellent Dharma, All who hear it will disparage it lightly, Those who uphold the Dharma will flee in fear, These signs will arise in the future world.
此國全無持法者， 遠方雖有未為多， 縱有受持此經者， 悉皆捐捨無諮問。
This country will have no Dharma-upholders, Even in distant places there will not be many, Even if there are those who uphold this sūtra, All will abandon it without inquiring.
世間依怙聖教中， 如是甚深無上法， 無量障礙在未來， 了然猶如現在住。
In the world's refuge, the sacred teachings, Such profound and supreme Dharma, Countless obstacles will exist in the future, As clear as if present now.
時有持法賢善者， 不顧身命住空閑， 修習演宣如是法， 速疾往昇於善趣。
At that time, there will be virtuous Dharma-upholders, Who, disregarding their lives, dwell in solitude, Practicing and proclaiming such Dharma, They will swiftly ascend to good destinies.
大寶積經卷第四十五
大寶積經卷第四十六
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之十二毘利耶波羅
蜜多品第九之二
「復次舍利子！當來之世法欲滅時，復有菩薩摩訶薩安住大乘行毘利耶波羅蜜多者，見如是等諸惡眾生誹謗毀滅是正法已，倍增振發勇猛正勤大精進力，於是經典大菩薩藏微妙法門，慇懃聽受書持讀誦，廣為他人開示演說。舍利子，如是菩薩摩訶薩當於爾時應起四想。何等為四？舍利子！所謂我父寶藏不久當滅，由為此故，佛薄伽梵釋迦牟尼如來、應、正等覺，於百千那庾多拘胝無數大劫，精勤修習難行苦行，方乃獲是正法寶藏。是故我當發勤精進，奉持此藏遍持此藏，極當遍持廣通此藏，欲令法寶久不滅故。舍利子！譬如有人唯有一子，憐念愛重具大福相觀無厭足。是人後時欲有所趣，而携此子將涉危難，恐顛墜故以手執持，又等遍持極等遍持，勿令我子墮險難處。如是舍利子！彼善男子亦復如是，深懷奉信敬重於我，不捨如是無上法寶，志恒希求清淨寂滅，雖經惡世而能攝受最勝正法。舍利子！我今以此菩提因緣無上正法付囑是人。又舍利子！譬如世間大軍戰時，少有眾生為護眾故處於前陣，唯有果敢雄猛丈夫合率驍勇抗拒勍敵，為護己眾處大軍前振威而住。如是舍利子！於當來世正法滅時，壞正法者當現前時，有諸眾生發起深心欣樂寂滅，而能於是無上法寶，乃至受持少分要義。當知是人亦復如是，被於正勤堅固甲冑，奮發勇猛大精進力，摧碎諸魔所有軍陣。何以故？舍利子！若有眾生於是經典乃至受持一四句頌，不生誹謗隨喜讚歎，言此經典真是佛說，於多人前廣宣顯示者，當知是人即為隨喜讚說去來現在諸佛所說經法。舍利子！如來不說是人但得少分功德果報，我說是人乃能成就如虛空量大功德聚。何以故？舍利子！我說是等名為善人。如是善人甚為難得，謂知恩者及報恩者。舍利子！如是知恩及報恩者，當知是為人中珍寶。又舍利子！於當來世正法滅時，諸惡魔等威勢現時，若有眾生於如來所信重不捨，受持是經無有遠離，我說是人第一丈夫，為善丈夫、為勝丈夫、為健丈夫、為大丈夫。當知是人則為如來勝法朋侶，非為詐現朋惡黨者，當知是人行實行者。如是舍利子！菩薩摩訶薩應當修習堅固正行，乃至命終中無暫廢。於諸佛所當勤衛護，乃至命終中無暫廢。於正法所當勤攝受，乃至命終中無暫廢。甚深空法當勤信解，乃至命終中無暫廢。舍利子！是為菩薩摩訶薩於後惡世所起四法。若有成就如是四法菩薩摩訶薩，於當來世法欲盡時、謗正法時、滅正法時、犯戒徒黨大強盛時、熾然追求順世外道惡呪術時、劫濁亂時、有情濁時、壽命濁時、煩惱濁時、諸見濁時，菩薩摩訶薩當於爾時應住三處而為依止。何等為三？所謂應住阿蘭若處、應住諍息滅處、應住佛菩提處。舍利子！是為菩薩摩訶薩當來惡世住於三處，應如是持，是則具足毘利耶波羅蜜多故。」
Furthermore, Śāriputra! In the future world when the Dharma is about to perish, there will again be Bodhisattva Mahāsattvas who abide in the Great Vehicle and practice the pāramitā of vigor. Seeing such evil beings slandering and destroying the true Dharma, they will increase their courageous right effort and great diligence twofold towards this sūtra, the subtle Dharma gate of the great Bodhisattva treasury, earnestly listening, receiving, writing, upholding, and reciting it, and extensively explaining and expounding it for others.
Śāriputra, at that time, such Bodhisattva Mahāsattvas should give rise to four thoughts. What are these four? Śāriputra! Namely, thinking: "My father's treasure will soon perish. Because of this, the Buddha Bhagavān Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, for countless hundreds of thousands of nayutas of koṭis of great kalpas, diligently practiced difficult ascetic practices, and only then obtained this treasury of the true Dharma. Therefore, I should arouse diligent vigor, uphold this treasury, fully uphold this treasury, and extensively propagate this treasury, wishing for the Dharma jewel to not perish for a long time."
Śāriputra! It is like a person who has only one child, cherishing and loving them greatly, seeing them as having great merit and never tiring of looking at them. Later, when this person wants to go somewhere and takes this child through dangerous places, fearing they might fall, they hold them firmly with their hands, holding them equally and completely, not letting their child fall into dangerous places. In this way, Śāriputra! That good man is also like this, deeply holding faith and respect for me, not abandoning this unsurpassed Dharma jewel, always aspiring for pure cessation, and though passing through evil times, is able to embrace the supreme true Dharma. Śāriputra! I now entrust this unsurpassed true Dharma of the causes and conditions of bodhi to such a person.
Again, Śāriputra! It is like when a great army fights in the world, there are few beings who, for the sake of protecting the many, stand in the front lines. Only brave and fierce men lead the valiant to resist the powerful enemy, standing with majesty at the front of the great army to protect their own people. In this way, Śāriputra! In the future world when the true Dharma is perishing, when those who destroy the true Dharma appear, there will be beings who give rise to deep minds delighting in cessation, and who are able to uphold even a small portion of the essential meaning of this unsurpassed Dharma jewel. Know that such people are also like this, wearing the firm armor of right effort, arousing courageous great diligent power, crushing all the armies of Māras.
Why is this? Śāriputra! If there are beings who uphold even a four-line verse from this sūtra, not giving rise to slander but rejoicing and praising, saying this sūtra is truly spoken by the Buddha, and extensively proclaiming and demonstrating it before many people, know that such a person is rejoicing in and praising the sūtra Dharma spoken by all Buddhas of the past, present, and future. Śāriputra! The Tathāgata does not say that such a person obtains only a small portion of meritorious fruit. I say that such a person can accomplish a great accumulation of merit as vast as space. Why? Śāriputra! I say that these are called good people. Such good people are extremely rare, namely those who know gratitude and repay gratitude. Śāriputra! Know that those who know gratitude and repay gratitude are treasures among humans.
Again, Śāriputra! In the future world when the true Dharma is perishing, when the power of evil Māras appears, if there are beings who have deep faith in the Tathāgata and do not abandon it, who uphold this sūtra without separating from it, I say such a person is a foremost person, a good person, a superior person, a strong person, a great person. Know that such a person is a companion of the Tathāgata's superior Dharma, not one who falsely appears as a friend of the evil party. Know that such a person is one who practices true practice.
In this way, Śāriputra! Bodhisattva Mahāsattvas should cultivate firm right conduct, never abandoning it even until the end of life. They should diligently protect all Buddhas, never abandoning this even until the end of life. They should diligently embrace the true Dharma, never abandoning this even until the end of life. They should diligently have faith in and understand the profound empty Dharma, never abandoning this even until the end of life. Śāriputra! These are the four dharmas that Bodhisattva Mahāsattvas should give rise to in the later evil world.
If there are Bodhisattva Mahāsattvas who accomplish these four dharmas, in the future world when the Dharma is about to end, when the true Dharma is slandered, when the true Dharma is being destroyed, when the group of those who violate precepts is greatly flourishing, when evil incantations of worldly outsiders are fiercely pursued, in times of kalpa turbidity, being turbidity, lifespan turbidity, affliction turbidity, and view turbidity, Bodhisattva Mahāsattvas should at that time dwell in three places as their support. What are these three? Namely, they should dwell in araṇya places (solitary places), they should dwell in places where disputes cease, and they should dwell in places of Buddha bodhi. Śāriputra! These are the three places where Bodhisattva Mahāsattvas should dwell in the future evil world. They should uphold it thus, and this is the perfection of the pāramitā of vigor.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further explain this meaning, spoke these verses:
於最勝法不遠離， 為盡生老病死苦， 常勤精進無妄念， 當速成就自他利。
Not departing from the supreme Dharma, To exhaust the sufferings of birth, old age, sickness, and death, Always diligently progressing without deluded thoughts, One should swiftly accomplish benefits for self and others.
若有於是善說法， 聞已安住正思惟， 當知我為彼大師， 彼則是我真弟子。
If there are those who, regarding this well-spoken Dharma, Listen and abide in right contemplation, Know that I am their great teacher, And they are my true disciples.
若不聽聞如是法， 設聞不住正思惟， 是人當趣諸惡道， 猶彼眾流歸大海。
If one does not listen to such Dharma, Or having heard, does not abide in right contemplation, This person will head towards evil paths, Just as all streams flow into the great ocean.
百千拘胝那庾劫， 諸佛出現甚為難， 雖復暫遇不親奉， 當隨惡魔自在轉。
For hundreds of thousands of koṭis of nayutas of kalpas, The appearance of Buddhas is extremely rare, Even if one briefly encounters but does not closely follow them, One will turn according to the will of evil Māras.
「復次舍利子！乃往過去九十一劫，當於爾時有佛出世，名曰勝觀如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、善調御士、天人師、佛、薄伽梵。舍利子！彼佛法中有六苾芻，行諸惡行恒相隨逐：一名善見，二名善樂，三名歡喜，四名調善，五名蘇逾遮，六名火天授。舍利子！是六苾芻恒說非法，有我有人、有常有斷，結固周旋更相信任，趣深隱所同共謀議：『我等應當各各誘化，人別百家用為徒黨。又令百家傳告眷屬，如是展轉親姻傳告，或當至於五十百等。』作是議已便往教化，若村若城郊野店肆，或至王都及餘邦國，一一諸家悉皆往趣。既到彼已不說正法，於佛世尊先行毀謗。舍利子！彼惡苾芻云何毀謗？舍利子！諸惡苾芻告眾人言：『世間決定有我、有眾生、有壽命者、有數取者。若諸世間定無有我及諸法者，誰去誰來、誰坐誰臥、誰語誰默，誰能行施、誰是所受、誰能受用、誰受苦樂、誰有能受不苦不樂？若有人來語汝等言：「世間決定無我、無眾生、無壽命者、無數取者。」當知是人為汝等怨，非汝善友。』舍利子！爾時諸惡苾芻重更誘化婦人丈夫及以男女，作如是言：『若有人說無我等法，當知其人為不善者、為暴惡者，是汝惡友非汝善友。』復更化言：『汝等諸人是聰慧者，深能領解我所說義。自今已往，若諸惡友非善友來，當為汝說世間決定無我等法。汝等不應輒相親昵交顧往還承事供養。』舍利子！諸惡苾芻行如是化，於半月間人各誘得滿五百家歸從其見。舍利子！爾時有諸苾芻是阿羅漢，永離一切煩惱垢穢，而是勝觀如來、應、正等覺真實弟子，為乞食等諸因緣故，詣彼諸惡苾芻所化之家。暫至其門，便為婦人丈夫及諸男女所共毀罵非理訶責，以麁惡言面陳挫辱，為諸苾芻而說頌曰：
Furthermore, Śāriputra! Ninety-one kalpas ago, at that time there was a Buddha who appeared in the world, named Victorious Vision Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān. Śāriputra! In that Buddha's Dharma, there were six bhikṣus who constantly engaged in evil conduct and followed each other: one named Good Vision, one named Good Joy, one named Delight, one named Well-Tamed, one named Suyūja, and one named Fire God's Gift.
Śāriputra! These six bhikṣus constantly spoke non-Dharma, [saying there is] self, person, permanence, and annihilation. They formed a tight circle, trusting each other, and went to a secluded place to conspire together: "We should each entice and convert one hundred families to be our followers. And have those hundred families inform their relatives, and so on, spreading through family and marriage ties, perhaps reaching up to five thousand or more." Having made this plan, they went out to convert people in villages, cities, suburbs, shops, or to the royal capital and other countries, going to each and every family. When they arrived, they did not speak the true Dharma, but first slandered the World-Honored Buddha.
Śāriputra! How did these evil bhikṣus slander? Śāriputra! The evil bhikṣus told people: "In the world, there definitely is a self, there are sentient beings, there are life-spans, there are persons. If in all worlds there definitely were no self and no dharmas, who would come and go, who would sit and lie down, who would speak and be silent, who could practice giving, who would be the recipient, who could enjoy [the gifts], who would experience suffering and happiness, who could experience neither suffering nor happiness? If someone comes and tells you, 'In the world, there definitely is no self, no sentient beings, no life-spans, no persons,' know that this person is your enemy, not your good friend."
Śāriputra! At that time, the evil bhikṣus further enticed women, men, boys, and girls, saying: "If someone teaches the doctrine of no-self, know that such a person is not good, is violent and evil, is your bad friend and not your good friend." They further converted them, saying: "All of you are wise people who can deeply understand the meaning of what I say. From now on, if evil friends who are not good friends come and teach you the doctrine that there definitely is no self in the world, you should not rashly become intimate with them, associate with them, or make offerings to them."
Śāriputra! The evil bhikṣus carried out such conversion, and within half a month, each of them had enticed five hundred families to follow their views. Śāriputra! At that time, there were bhikṣus who were Arhats, forever free from all defilements and impurities, who were true disciples of Victorious Vision Tathāgata, Arhat, Samyaksaṃbuddha. For the sake of alms and other reasons, they went to the homes of those converted by the evil bhikṣus. As soon as they reached the door, they were slandered and unreasonably rebuked by the women, men, boys, and girls, who spoke harsh and evil words to their faces to humiliate them, and spoke verses to the bhikṣus, saying:
汝等不能知正法， 汝等迷失於聖道， 汝等退捨於淨教， 汝等皆當墮地獄。』
"You cannot know the true Dharma, You have lost the noble path, You have abandoned the pure teachings, You all will fall into hell."
「舍利子！彼諸人等說是語已，於阿羅漢倍更訶罵。既訶罵已，復以種種言詞而罵於佛。即於佛前說伽陀曰：
Śāriputra! After those people said these words, they scolded the Arhats even more. After scolding them, they further used various words to insult the Buddha. Then, in front of the Buddha, they spoke this gāthā:
如來所說非虛妄， 所謂諸行悉無常， 又說諸法皆無我， 及以無恒無不變。
What the Tathāgata has said is not false, Namely, all conditioned things are impermanent, And all dharmas are without self, As well as inconstant and not unchanging.
諸行都無有堅實， 皆為虛偽妄失法， 所說空華無所有， 但能誑惑彼愚夫。』
All conditioned things have no solid essence, They are all deceptive and false dharmas, What is said to be like flowers in the sky has no existence, It can only delude those foolish people.
「舍利子！彼諸人等說如是語輕毀佛已，倍增憤恚，又於佛前說伽他曰：
Śāriputra! After those people spoke such words to disparage the Buddha, they became even more furious, and again spoke these verses before the Buddha:
如來所說一切法， 決定無我無眾生、 無有壽命無數取， 亦無作者及受者。
"All dharmas spoken by the Tathāgata Are definitely without self, without sentient beings, Without life-span, without person, Also without doer and without receiver.
而今現見諸世間， 有能行施及所受， 并餘種種受用人， 及覺廣大諸受等。
Yet now we clearly see in the world There are those who can give and those who receive, As well as various people who enjoy things, And those who experience vast sensations.
當知宣說定無我， 一切皆應墮惡道。』
Know that proclaiming there is definitely no self Should cause all to fall into evil paths."
「舍利子！當爾之時，諸不善人同聲說是非法語者，大小男女有六十八拘胝千眾生，皆惡苾芻所化導故行是惡業。彼命終已同生無間大地獄中，受身麁大魚形人首，其舌長廣彌布於地，周遍下釘如殖薑田，又於舌上眾多鐵犁常以耕之。彼一一身又為一百極惡商佉之所唼食。又於空中大熱鐵丸，猛焰赫然光色熾盛，從空而墮常雨其身。是諸罪人以惡業故，受如是等種種楚毒。」
Śāriputra! At that time, when these unwholesome people speak these non-Dharma words in unison, there will be sixty-eight koṭis of thousands of beings, both male and female, young and old, who will engage in these evil actions due to being influenced by the evil bhikṣus. After they die, they will all be reborn in the Avīci great hell, where they will take on huge bodies with fish-like forms and human heads. Their tongues will be long and wide, spreading out on the ground, and will be nailed down all over like a ginger field. On their tongues, many iron plows will constantly plow. Each of their bodies will also be devoured by one hundred extremely evil conch-like creatures. Moreover, from the sky, great hot iron balls with fierce flames and intense colors will constantly fall and rain upon their bodies. These sinful beings, due to their evil karma, will suffer such various kinds of intense pain.
爾時世尊欲重宣此義而說頌曰。
At that time, the World-Honored One, wishing to further explain this meaning, spoke these verses:
鐵丸猛焰如飛電， 可畏無量百千種， 常於其身而墮墜， 熾然恒受種種苦。
Iron balls with fierce flames like flying lightning, Terrifying in countless hundreds of thousands of ways, Constantly falling upon their bodies, Blazing and enduring various sufferings.
又於身內遍流轉， 炎熾猛盛難逢近， 騰焰高踊百由旬， 流火遍出身毛孔。
Also circulating throughout their bodies, Intensely burning and difficult to approach, Flames leaping up a hundred yojanas high, Fire flowing out from all their pores.
又彼眾生一一舌， 盡為無量鐵犁耕， 一切舌分皆分裂， 如是苦受恒纏繞。
And each of these beings' tongues, Are plowed by countless iron plows, All parts of their tongues are split, Such suffering constantly envelops them.
斯由親近惡友已， 能感如斯大苦聚， 又由遠離具戒者， 致令速墮於惡道。
This is due to associating with evil friends, Able to experience such great suffering, And also due to distancing from those with precepts, Causing them to quickly fall into evil paths.
「舍利子！時彼非法六惡苾芻，由惡教故，命終之後皆生阿毘大地獄中。一一受身縱廣等量三十踰繕那，彼一一身皆生千口，一一口中各生二舌，是一一舌廣長量等四踰繕那，一一舌上有五百鐵犁，鐵牛挽之以耕其舌。是諸罪人雖受苦痛，大苦逼故不遑號叫。又於頭上各有萬億獄卒，手執害具刀鋸矛矟，斫刺破裂壞其身首。在此獄中壽萬億歲，如是展轉復往諸餘大地獄中，具受辛酸種種苦楚。何以故？由彼瞋毀佛聖教故。舍利子！當於爾時，有大長者名曰安隱，財富無量資產具足，多諸珍寶，金銀琉璃、珊瑚末尼、真珠貝玉無不備有。又多僕使奴婢，財穀庫藏皆悉盈滿。是時長者為惡苾芻之所教化，既受其語生於斷見。長者有妻名為焰慧，容色盛美為人所重。彼生一男，形貌端嚴眾覩無厭，成就第一圓滿淨色，曾於過去無量百千那庾多拘胝佛所植諸善本。當初生時三返微笑，又發是言：『奇哉奇哉！云何今者生斷見家？』其母聞已驚恐惶懼身毛為竪，與諸女人棄之逃避。舍利子！時諸女人欲審悉故，還來近住觀察是兒為何等類？天耶？龍耶？為藥叉耶？為健達縛？為阿素洛？為揭路荼？為緊捺洛？為牟呼洛伽？為究槃荼？為畢舍遮人非人耶？舍利子！時此嬰兒再發是言告諸女曰：
汝雖怖走， 我甚安樂。』
Śāriputra! At that time, those six evil bhikṣus who practiced non-Dharma, due to their evil teachings, after death were all born in the Avīci great hell. Each of their bodies measured thirty yojanas in length and width. Each body had a thousand mouths, and each mouth had two tongues. Each tongue was four yojanas wide and long. On each tongue there were five hundred iron plows, pulled by iron oxen to plow their tongues. Although these sinners experienced pain, due to the great suffering, they had no time to cry out. Furthermore, on each of their heads were ten billion hell guards, holding instruments of harm such as knives, saws, spears, and lances, chopping, stabbing, breaking, and destroying their bodies and heads. They lived in this hell for ten billion years, and then went on to various other great hells, experiencing all kinds of bitter sufferings. Why was this so? Because they had angrily slandered the Buddha's holy teachings.
Śāriputra! At that time, there was a great elder named Peaceful, who had immeasurable wealth and abundant assets, with many precious treasures - gold, silver, lapis lazuli, coral, red pearls, and pearls - lacking nothing. He also had many servants and slaves, and his storehouses of wealth and grain were all full. At that time, the elder was converted by the evil bhikṣus, and having accepted their words, he developed the view of annihilation. The elder had a wife named Flame Wisdom, whose beauty was magnificent and highly valued by people. She gave birth to a son whose appearance was handsome and whom everyone looked at without tiring. He had achieved the foremost perfect pure complexion, and had planted roots of goodness with countless hundreds of thousands of nayutas of koṭis of Buddhas in the past. When he was first born, he smiled three times and then said: "How strange! How strange! Why have I now been born into a family with the view of annihilation?" When his mother heard this, she was startled and frightened, with her hair standing on end, and she fled with the other women, abandoning him.
Śāriputra! At that time, the women, wanting to investigate thoroughly, came back to observe closely what kind of being this child was. Was he a deva? A nāga? A yakṣa? A gandharva? An asura? A garuḍa? A kiṃnara? A mahoraga? A kumbhāṇḍa? A piśāca? Human or non-human? Śāriputra! At that time, this infant spoke again, saying to the women:
"Though you flee in fear, I am very much at peace."
時此嬰兒為諸女人而說頌曰：
Then this infant spoke these verses to the women:
汝當樂義利， 於義利勿怖， 我當度汝等， 令脫於邪道。
"You should delight in true benefit, Do not fear that which is beneficial, I will lead you all across, And free you from the wrong path.
汝安隱勿怖， 應怖前惡友， 我當度汝等， 令脫於邪見。』
"Be at peace and do not fear, You should fear the previous evil friends, I will lead you all across, And free you from wrong views."
「舍利子！時彼父母及餘大眾，聞是嬰兒說伽他已，便往兒所。是時嬰兒為其父母而說頌曰：
Śāriputra! At that time, the parents and the rest of the great assembly, having heard the infant speak these verses, went to where the child was. Then the infant spoke these verses to his parents:
家中凡所有， 廣大諸財穀， 速持來見與， 供佛及聲聞。
"All that is in the house, The vast wealth and grains, Quickly bring them here, To offer to the Buddha and the Śrāvakas.
彼大聲聞眾， 照世勝觀尊， 三界圍輪中， 都無與等者。
That great assembly of Śrāvakas, The World-Illuminating Lord of Supreme Vision, Among the three realms' cycles, There is none equal to them.
彼大聲聞眾， 照世勝觀尊， 廣闡揚妙法， 利益諸群品。
That great assembly of Śrāvakas, The World-Illuminating Lord of Supreme Vision, Broadly proclaim the wondrous Dharma, Benefiting all beings.
彼大聲聞眾， 照世勝觀尊， 身具三十二， 大丈夫威相。
That great assembly of Śrāvakas, The World-Illuminating Lord of Supreme Vision, Their bodies possess the thirty-two Marks of a great man.
彼佛聲聞眾， 猶如烏曇花， 名稱甚難聞， 過億拘胝劫。』
That Buddha's assembly of Śrāvakas, Is like the udumbara flower, Their renown is extremely rare to hear, Even after billions of koṭis of kalpas."
「舍利子！時兒父母聞是法已，即取家中二十拘胝上妙財寶，將至兒所而語之言：『此諸財寶是汝父母所有之物，汝當取之，隨汝志意生信之所任持奉施。』爾時父母即為是兒而說頌曰：
Śāriputra! When the child's parents heard this teaching, they immediately took twenty koṭis of excellent treasures from their home, brought them to the child, and said: "These treasures belong to your parents. You should take them and offer them as you wish, according to your faith." Then the parents spoke these verses to the child:
此是汝父母， 所致諸財寶， 隨心所敬信， 汝當持布施。
"These are your parents' Accumulated treasures, According to your reverent faith, You should take and give them.
若金若珍寶， 家中甚豐積， 隨心所敬信， 汝當持速施。
Whether gold or precious jewels, Abundantly stored in the home, According to your reverent faith, You should quickly take and give them.
衣服坐臥具， 花鬘及塗香， 隨心所敬信， 汝持歡喜施。
Clothing and bedding, Flower garlands and perfumes, According to your reverent faith, Take them and give with joy.
於佛及法僧， 無上福田所， 為利諸群生， 當應行布施。』
To the Buddha, Dharma, and Sangha, The unsurpassed fields of merit, For the benefit of all beings, You should practice giving."
「舍利子！爾時嬰兒聞其父母所說頌已，復為父母而說頌曰：
Śāriputra! At that time, when the infant heard the verses spoken by his parents, he spoke these verses to his parents in return:
我今往勝觀， 世間依怙所， 當廣設供養， 為利群生故。
"I will now go to Victorious Vision, The world's refuge and support, To make extensive offerings, For the benefit of all beings.
諸有欲希求， 天上人中樂， 應隨我所詣， 勝觀如來所。』
Those who wish to seek Pleasures in heavens and among humans, Should follow where I go, To the Tathāgata Victorious Vision."
「舍利子！爾時嬰兒以念正知觀視四方，白父母曰：『父母當知，我今應往薄伽梵勝觀如來、應、正等覺所。』於是眾人聞是語已皆大驚愕：『云何嬰兒當初生日，便能與人往返言議？又能徒步有所造詣？』時有八萬四千眾生，聞是奇異皆來雲集，而作是言：『我等當觀此嬰兒者是何等類。為天？為龍？為藥叉耶？乃至為畢舍遮人非人耶？』舍利子！爾時嬰兒與諸大眾八萬四千前後圍遶，往詣勝觀如來所止之處。當此嬰兒往佛所時，以福德力恐為風日所損弊故，於上空中十千寶蓋自然而現用覆其身。又於嬰兒所由之路，虛空之中羅布金網，雨上妙花及細末香，超勝諸天常所散者。扇清涼風與天香合，周流飄散相續不斷。虛空諸天又於行路，以諸香水而用灑之，覆以金羅種種珍服。又彼諸天雨花布道，光彩相曜積齊于膝。於其道側無量百千清淨池沼自然出現，八功德水具足盈滿，生諸妙花，所謂殟鉢羅花、鉢特摩花、拘貿陀花、奔荼利花，含發鮮榮彌滿池內。又有鳧鴈鴛鴦異類眾鳥遊戲水上。舍利子！時彼嬰兒所由之路，七寶欄楯以界道側，諸天伎樂具無量千，深遠妙音自然而發。左右寶樹行列莊嚴，於大道中復施花路，現於身前為供養故，以待嬰兒遊履其上。於其花路承步諸花，舉足之時自然隱沒，及將下足花便踊現。爾時嬰兒遊此花道經須臾頃，即便迴顧觀諸大眾，說伽他曰：
Śāriputra! At that time, the infant, with mindfulness and clear comprehension, looked in all four directions and said to his parents: "Parents, you should know that I must now go to the Bhagavān Victorious Vision Tathāgata, Arhat, Samyaksaṃbuddha." Upon hearing these words, all the people were greatly astonished: "How can an infant, on the day of its birth, be able to converse with people? And how can it walk on its own?" At that time, eighty-four thousand beings, hearing this marvel, gathered like clouds, saying: "We should observe what kind of being this infant is. Is it a deva? A nāga? A yakṣa? Or even a piśāca, human or non-human?"
Śāriputra! At that time, the infant, surrounded by the great assembly of eighty-four thousand beings, went to where the Victorious Vision Tathāgata was staying. As the infant was going to the Buddha, due to the power of his merit and fearing damage from wind and sun, ten thousand jeweled canopies naturally appeared in the sky above to cover his body. Also, along the infant's path, golden nets were spread in the sky, raining down exquisite flowers and fine powdered incense, surpassing those usually scattered by the devas. Cool breezes mixed with heavenly fragrances flowed and scattered continuously. The devas in the sky also sprinkled various scented waters on the path, covering it with golden nets and various precious garments. Those devas also rained down flowers on the road, their radiance shining brilliantly, piling up to the knees.
Along the sides of the road, countless hundreds of thousands of pure ponds and marshes naturally appeared, filled with water possessing the eight meritorious qualities, producing various wonderful flowers such as utpala, padma, kumuda, and puṇḍarīka flowers, blossoming freshly and filling the ponds. There were also various kinds of birds like ducks, geese, and mandarin ducks playing on the water. Śāriputra! Along the path of that infant, railings of the seven precious substances bordered the sides of the road, and thousands of heavenly musical instruments naturally emitted deep and far-reaching wonderful sounds. Rows of jeweled trees adorned both sides, and in the middle of the great road, a path of flowers appeared before him for worship, waiting for the infant to walk upon. As for the flower path, when he lifted his foot, the flowers naturally disappeared, and when he was about to lower his foot, the flowers would spring up. At that time, as the infant traveled this flower path for a moment, he immediately turned back to look at the great assembly and spoke this gāthā:
汝等無理不應行， 異我此路餘非理， 而我常遊此正理， 故往有理最勝處。
"You should not act unreasonably, Apart from this path I follow, all else is unreasonable. I always travel this path of reason, Thus I go to the most excellent place of reason.
超過無量那庾劫， 時復一福遇人身， 時有一佛出世間， 時勤修得淨信慧。』
After countless nayutas of kalpas, One fortunately obtains a human body, A Buddha appears in the world, And one diligently cultivates to gain pure faith and wisdom."
「舍利子！爾時嬰兒為諸大眾說伽他已，於虛空中有八萬四千諸大天子同聲讚言：『善哉善哉！』便說伽他讚嬰兒曰：
Śāriputra! At that time, after the infant spoke these verses to the great assembly, eighty-four thousand great devas in the sky praised in unison, saying: "Excellent, excellent!" Then they spoke these verses praising the infant:
善哉善哉大智慧， 汝所宣說會正理， 仁者後顧為無理， 有正理者當前趣。』
"Excellent, excellent, O great wisdom, What you have proclaimed accords with reason. For the benevolent one to look back is unreasonable, Those with right reason should move forward."
「舍利子！爾時嬰兒又以伽他報諸天曰：
Śāriputra! At that time, the infant spoke again in verse to the devas:
汝諸天等所宣說， 有理無理之正言， 我今問汝汝當答， 有理無理之實義。』
"You devas have spoken Words of reason and unreason. I now ask you, and you should answer, The true meaning of reason and unreason."
「舍利子！爾時諸天復以伽他報嬰兒曰：
Śāriputra! At that time, the devas replied to the infant with these verses:
若樂欲住諸財寶， 不樂出離所行處， 如是無理諸凡愚， 安住地獄之前道。
"If one delights in dwelling among wealth and treasures, Not enjoying the place of renunciation, Such unreasonable ordinary fools Abide on the path leading to hell.
若樂捨家趣非家， 當應捨欲棄財寶， 是人於世有正理， 不久便開解脫門。』
If one delights in leaving home for homelessness, One should abandon desires and discard wealth and treasures, Such a person has right reasoning in the world, And will soon open the door to liberation."
「舍利子！爾時嬰兒復以伽他報諸天曰：
Śāriputra! At that time, the infant replied to the devas with this verse:
如汝所說理無理， 觀汝全未能明曉。 如是有理無理義， 我深於此正開悟。』
"As you have spoken of reason and unreason, I observe you have not yet fully understood. The meaning of reason and unreason, I have deeply awakened to this."
「舍利子！爾時嬰兒說是語已，即便前進趣薄伽梵毘鉢尸如來、應、正等覺大會之所。既到彼已，頂禮佛足右繞三匝却住一面，於薄伽梵勝觀如來深生敬仰，即以伽他而讚頌曰：
Śāriputra! After the infant said these words, he immediately proceeded towards the great assembly of Bhagavān Vipaśyin Tathāgata, Arhat, Samyaksaṃbuddha. Upon arriving there, he bowed his head to the Buddha's feet, circumambulated him three times, and then stood to one side. Feeling deep reverence for Bhagavān Victorious Vision Tathāgata, he immediately praised him with these verses:
常行利益諸世間， 勝觀三明施甘露， 如大龍象大師子， 由是我今常敬禮。
"Always benefiting all worlds, Victorious Vision, with triple knowledge, bestows nectar, Like a great dragon-elephant, a great lion, For this reason, I always pay homage.
世間明照甚難得， 猶如烏曇跋羅花， 為世依怙作光明， 形色微妙甚圓具。
The world's illumination is extremely rare to obtain, Like the udumbara flower, Becoming a refuge and light for the world, With form and color subtle and perfectly complete.
世間眾苦所逼迫， 不能了知真聖道， 踰越正路而逃迸， 譬等生盲處於世。
The world is oppressed by various sufferings, Unable to understand the true noble path, Straying from the right path and fleeing, Like the blind dwelling in the world.
願我此世當成佛， 如今勝觀人中尊， 當拔眾生無量苦， 及救三火燒然者。
I wish to become a Buddha in this world, Like the present Victorious Vision, honored among humans, To extract countless beings from suffering, And save those burning in the three fires.
如是無邊百千眾， 皆隨我來至於此， 唯願演宣微妙法， 悉令安住上菩提。』
Thus, countless hundreds of thousands of beings, Have all followed me to come here, I only wish to expound the subtle and wondrous Dharma, Causing all to abide in supreme enlightenment."
「舍利子！爾時嬰兒說是頌已，白勝觀如來應正等覺言：『世尊！願我來世於此世間，當成如來、應、正等覺，為諸眾生顯揚正法，亦如今者勝觀如來為諸大眾廣說妙法。』爾時會中有八萬四千眾生，復白勝觀如來言：『世尊！我等亦願於當來世，得成如來、應、正等覺，為眾生故顯揚正法，亦如今者勝觀如來等無有異。』爾時勝觀如來、應、正等覺，了知如是八萬四千人增上意已，即便微笑。舍利子！諸佛法爾，於微笑時有種種光，青黃赤白紅頗胝色，從佛面門自然而發，遍照無量無邊佛之世界，上至梵世映蔽一切日月光明。其光遍照所應作已，而復還來右繞勝觀如來百千匝已，從薄伽梵頂髻而入。舍利子！爾時勝觀如來有一侍者，覩佛神變現微笑已，從坐而起偏覆左肩，以右膝輪安處于地，向佛合掌曲躬禮敬，即於佛前以頌問曰：
Śāriputra! At that time, after the infant spoke these verses, he said to Victorious Vision Tathāgata, Arhat, Samyaksaṃbuddha: "World-Honored One! I wish that in a future life in this world, I will become a Tathāgata, Arhat, Samyaksaṃbuddha, and expound the true Dharma for all beings, just as Victorious Vision Tathāgata now extensively teaches the wonderful Dharma to the great assembly."
At that time, eighty-four thousand beings in the assembly also said to Victorious Vision Tathāgata: "World-Honored One! We also wish that in future lives, we will become Tathāgatas, Arhats, Samyaksaṃbuddhas, and expound the true Dharma for the sake of beings, just like Victorious Vision Tathāgata now, without any difference."
At that time, Victorious Vision Tathāgata, Arhat, Samyaksaṃbuddha, knowing the superior intention of these eighty-four thousand people, smiled. Śāriputra! It is the nature of all Buddhas that when they smile, various lights of blue, yellow, red, white, and red crystal color naturally emanate from the Buddha's face, illuminating countless and boundless Buddha worlds, reaching up to the Brahma world and outshining all the light of the sun and moon. After these lights have illuminated what they should, they return and circle Victorious Vision Tathāgata a hundred thousand times, then enter the crown of the Bhagavān's head.
Śāriputra! At that time, an attendant of Victorious Vision Tathāgata, having witnessed the Buddha's supernatural transformation and smile, rose from his seat, draped his robe over his left shoulder, placed his right knee on the ground, joined his palms towards the Buddha, bowed respectfully, and immediately asked the Buddha in verse:
我今問佛勝觀尊， 端嚴希有生眾喜， 何等因緣大善逝， 現發微笑世間依？
"I now ask the honored Victorious Vision Buddha, Majestic and rare, bringing joy to all, For what reason, O Great Well-Gone One, Do you, the world's refuge, display a smile?
兩足世尊現微笑， 其相非無有因緣， 願演微笑因緣本， 利益世間悲愍故。
The Two-Footed Lord displays a smile, Its appearance is not without cause, Please expound the origin of this smile's cause, Out of compassion to benefit the world.
今有百千拘胝眾， 現住牟尼世尊前， 攝耳專注樂聽聞， 願世間依愍眾說。
Now hundreds of thousands of koṭis of beings, Are present before the Muni World-Honored One, With ears attentive, delighting to hear, May the world's refuge compassionately speak.
佛為一切眾生眼， 為舍為救為歸趣， 能斷眾生諸有疑， 憐愍世間利益者。
Buddha is the eye for all beings, A shelter, a savior, a place of refuge, Able to cut off all beings' doubts, One who pities and benefits the world.
如來善知諸過去， 又能通達彼未來， 於一切法不生疑， 及以現在諸佛土。
The Tathāgata knows well all the past, And can comprehend the future too, He has no doubt about any dharma, Including all present Buddha lands.
通智法王論自在， 出過三世妙如來， 我今請問世間依， 何等因緣現微笑？
The all-knowing Dharma King, master of discourse, Surpassing the three times, wondrous Tathāgata, I now ask you, the world's refuge, For what reason do you display a smile?
佛能永斷他疑網， 於一切法自無疑， 八音暢宣微妙法， 善拔眾生憂毒箭。
Buddha can forever cut others' net of doubts, He himself has no doubt about any dharma, With eight qualities of voice he proclaims the subtle Dharma, Skillfully removing beings' arrows of sorrow.
我心喜踊難陳說， 合十指掌懷恭敬， 敢問法主大聖尊， 何等因緣現微笑？』
My heart leaps with joy, hard to express, Palms joined in respect, I dare ask the Dharma Lord, Great Holy One, For what reason do you display a smile?"
「舍利子！爾時勝觀如來、應、正等覺告侍者曰：『苾芻！汝今見是嬰兒在我前不？』對曰：『唯然。我今已見。』勝觀佛言：『此嬰兒者，往昔過去曾於六十四拘胝那庾多百千佛所供養恭敬尊重讚歎，以諸衣服飲食臥具病緣醫藥及餘資物持用奉施彼諸佛已，為欲趣向三菩提故，又於過去十那庾多佛所修行梵行，迴向阿耨多羅三藐三菩提。苾芻當知，今是嬰兒所將大眾八萬四千，於過去世並是嬰兒本生父母。何以故？此嬰兒者曾於過去發如是願：「願我經生在在處處所有父母，皆令安住於佛菩提。又令諸母更無第二再受女身。」由是願故，彼諸眾生至于今日，隨逐嬰兒來至我所，又隨修學發於無上正等覺心。』爾時勝觀如來欲重宣此義，為侍者苾芻而說是頌：
Śāriputra! At that time, Victorious Vision Tathāgata, Arhat, Samyaksaṃbuddha said to his attendant: "Bhikṣu, do you see this infant before me?" He replied: "Yes, I see him now." The Buddha Victorious Vision said: "This infant, in the distant past, made offerings, paid respects, honored, and praised at the places of sixty-four koṭis of nayutas of hundreds of thousands of Buddhas. He offered them clothing, food, bedding, medicine for illnesses, and other necessities. For the sake of attaining the three types of bodhi, he also practiced the brahmacarya under ten nayutas of Buddhas in the past, dedicating it all to anuttara-samyak-saṃbodhi.
Bhikṣu, you should know that the great assembly of eighty-four thousand beings that this infant has brought with him were all his parents in past lives. Why is this? This infant made a vow in the past: 'May all my parents in every life and place abide in the Buddha's bodhi. Furthermore, may all the mothers never again take on a female body.' Because of this vow, these beings have followed the infant to come before me today, and they are also cultivating and giving rise to the mind of unsurpassed perfect enlightenment."
At that time, Victorious Vision Tathāgata, wishing to restate this meaning, spoke these verses to the attendant bhikṣu:
苾芻當觀此嬰兒， 及現前住多千眾， 其心踊躍發誠言， 願我當來如法主。
"Bhikṣu, observe this infant, And the many thousands present here, Their hearts leaping with joy, they sincerely say, 'May I become like the Dharma Lord in the future.'
當知曾於過去生， 如上數量諸佛所， 恭敬供養大導師， 利益天人世間者。
Know that in past lives, At the places of countless Buddhas as mentioned above, They respectfully made offerings to the Great Guide, Who benefits gods, humans, and all in the world.
於十那庾諸佛所， 依佛捨家持正法， 常行最勝之所行， 為求無上菩提故。
At the places of ten nayutas of Buddhas, Following the Buddha, they left home and upheld the true Dharma, Always practicing the most excellent conduct, For the sake of seeking supreme bodhi.
汝觀八萬四千眾， 今現皆住如來前， 曾於久遠過去世， 悉是嬰兒之父母。
Observe the eighty-four thousand beings, Now all present before the Tathāgata, In the distant past world, They were all parents of this infant.
又此嬰兒曾發願， 諸有生生父母者， 普令安住上正覺， 更不重受女人身。
This infant also made a vow in the past, That all who become his parents in life after life, Would all abide in supreme enlightenment, And never again take on a female body.
彼皆隨學嬰兒行， 發菩提心於我所， 今我皆當授彼記， 方將為世兩足尊。
They all follow the infant's practice, And give rise to the bodhi mind before me, Now I shall give them all predictions, That they will become the Two-Footed Honored One for the world.
由此因緣現微笑， 彼昔勝行我能知， 及以未來諸所作， 當證人中大聖主。』
For this reason I display a smile, I know their excellent practices of the past, And all their future deeds, They will attain the Great Holy One among humans."
諸天龍神及人等， 無量百千那庾多， 聞佛為彼授記已， 於勝觀尊生大喜。
The devas, nāgas, spirits, and humans, Countless hundreds of thousands of nayutas, Having heard the Buddha give them predictions, Gave rise to great joy towards the Honored Victorious Vision.
「舍利子！爾時嬰兒聞佛授記，心生歡喜踊躍無量，悅意泰然得未曾有，速疾往詣其父母所，說伽他曰：
Śāriputra! At that time, when the infant heard the Buddha's prediction, his heart was filled with immeasurable joy and delight, his mind was peaceful and calm, experiencing something unprecedented. He quickly went to his parents and spoke this gāthā:
如是多千眾， 我前生父母， 皆已住菩提， 父母心何趣？』
"These many thousands of beings, My parents from previous lives, Have all abided in bodhi. What is the inclination of your hearts, parents?"
「舍利子！爾時父母復以伽他報其子曰：
Śāriputra! At that time, the parents replied to their child with these verses:
如子志所趣， 我心亦如是， 當成一切智， 此決定無疑。
"As your aspiration goes, Our hearts are also the same, We shall attain all-knowing wisdom, This is certain without doubt.
子已生我家， 願後勿相捨， 常當憶念我， 令速證菩提。』
You have been born in our family, We wish that you will not abandon us later, Always remember us, And help us swiftly realize bodhi."
「舍利子！爾時嬰兒復以伽他報父母曰：
Śāriputra! At that time, the infant replied to his parents with this verse:
我諸行化導， 皆願先成佛， 最後我當成， 照世人調御。』
"In all my practices and guidance, I wish for all to become Buddhas first, I will be the last to attain, The World-Illuminating Tamer of Humans."
「舍利子！汝今當觀彼過去世勝觀如來法中嬰兒者，豈異人乎？勿作餘疑，今大自在天子是也。從是已後又經拘胝那庾多劫更不退墮，過是劫後生轉輪王聖種族中，彼當來父號曰名稱，如我今父淨飯大王；彼當來母號曰離暗，如我今母摩訶摩耶；彼當來子號曰無憂，如我今子羅睺羅。舍利子！彼既出家悟菩提已得成為佛，名曰大悲如來、應、正等覺，十號具足。其佛壽量滿百千拘胝歲，佛身常光遍照所及十踰繕那，佛說法處大會充滿百踰繕那。大悲如來處世教化，為度聲聞三會說法。第一大會度諸弟子有百拘胝，第二大會度諸弟子有那庾多拘胝，第三大會度諸弟子有百千那庾多拘胝。舍利子！其弟子中滿一拘胝皆是大阿羅漢，諸漏已盡無復煩惱，得自在慧具八解脫，成就靜慮及六神通。舍利子，大悲如來所度聲聞阿羅漢眾，如上所說三會數量，彼菩薩眾其數亦等，皆是往世所生父母。彼佛世尊宣說妙法利益無數諸眾生已，然後涅槃。佛滅度後，正法住世滿拘胝歲，分布舍利饒益眾生，亦如我今般涅槃後，流布供養等無有異。舍利子！安住正勤菩薩摩訶薩亦復如是，修行毘利耶波羅蜜多時，為求阿耨多羅三藐三菩提故，能於是經修行正行，倍增振發勇猛正勤大精進力，度脫無量諸眾生等。我說是人為善丈夫，思覺觀察不倦不退，勇猛精進明繫在心。舍利子！云何菩薩摩訶薩不倦精進？
Śāriputra! You should now observe that the infant in the Dharma of Victorious Vision Tathāgata in the past world, is it anyone else? Have no other doubts, it is the present Maheśvara Devaputra. From then on, after koṭis of nayutas of kalpas, he never fell back, and after those kalpas, he was born into the holy lineage of a wheel-turning king. His future father will be called Renowned, like my present father King Śuddhodana; his future mother will be called Dispelling Darkness, like my present mother Mahāmāyā; his future son will be called Sorrowless, like my present son Rāhula.
Śāriputra! After he leaves home and awakens to bodhi, he will become a Buddha named Mahākaruṇā (Great Compassion) Tathāgata, Arhat, Samyaksaṃbuddha, complete with the ten epithets. That Buddha's lifespan will be a full hundred thousand koṭis of years, the constant light of the Buddha's body will illuminate ten yojanas around, and the great assembly where the Buddha teaches the Dharma will fill a hundred yojanas.
Mahākaruṇā Tathāgata will teach and transform in the world, giving three assemblies of Dharma teachings to liberate śrāvakas. In the first great assembly, he will liberate a hundred koṭis of disciples; in the second great assembly, he will liberate nayutas of koṭis of disciples; in the third great assembly, he will liberate hundreds of thousands of nayutas of koṭis of disciples.
Śāriputra! Among his disciples, a full koṭi will all be great Arhats, with all outflows exhausted and no more afflictions, having attained self-mastery wisdom, possessing the eight liberations, and having accomplished meditation and the six supernatural powers. Śāriputra, the number of śrāvaka Arhats liberated by Mahākaruṇā Tathāgata, as mentioned above in the three assemblies, will be equal to the number of bodhisattvas, all of whom were his parents in past lives.
After that World-Honored Buddha has expounded the wonderful Dharma to benefit countless sentient beings, he will then enter nirvāṇa. After the Buddha's parinirvāṇa, the true Dharma will remain in the world for a full koṭi of years, and his relics will be distributed to benefit sentient beings, just as after my parinirvāṇa now, they will be distributed and venerated without difference.
Śāriputra! Bodhisattva Mahāsattvas who abide in right effort are also like this. When practicing the pāramitā of vigor, for the sake of seeking anuttara-samyak-saṃbodhi, they are able to practice the right conduct in this sūtra, doubling their arousal of courageous right effort and great diligent power, liberating countless sentient beings. I say such a person is a good man, who thinks, contemplates, and observes tirelessly and without retreat, with courageous vigor clearly bound in their mind.
Śāriputra! How does a Bodhisattva Mahāsattva practice untiring vigor?
「舍利子！菩薩摩訶薩為眾生故求菩提時，不應限以數量而有所求。何以故？菩薩摩訶薩不作是念：『於爾所劫我當流轉。於爾所劫我不流轉。』以如是故，菩薩爾時被難思鎧處於生死，作是念言：『假使如我前際所經生死如是，更受勤苦經於生死倍過前際，為求菩提中無懈息。』舍利子！菩薩摩訶薩具足如是堅固弘誓，則名成就不倦精進。
Śāriputra! When Bodhisattva Mahāsattvas seek enlightenment for the sake of sentient beings, they should not limit their seeking to any specific quantity. Why? Bodhisattva Mahāsattvas do not think, "I will cycle through samsara for this many kalpas. I will not cycle through samsara for that many kalpas." Because of this, the Bodhisattva at that time wears the inconceivable armor while in the cycle of birth and death, thinking: "Even if I were to experience birth and death as I have in the past, and endure hardships through birth and death twice as long as before, I would not slack in seeking enlightenment." Śāriputra! When Bodhisattva Mahāsattvas are endowed with such firm and vast vows, they are said to have accomplished unwearying diligence.
「復次舍利子！菩薩摩訶薩云何修行勇猛精進？舍利子！假使三千大千世界滿中熾火，發起勇猛正勤菩薩摩訶薩，為欲往覲彼如來故，以精進力於是熾火從中而過不怯不退。又舍利子！勇猛正勤菩薩摩訶薩，為求聽聞大菩薩藏微妙法門故，以精進力雖逢是火，從中直過而無怯退。又舍利子！假使三千大千世界滿中熾火，勇猛正勤菩薩摩訶薩，為欲宣說大菩薩藏深妙法故，以精進力於是熾火從中直過而無怯退。又舍利子！假使三千大千世界滿中熾火，勇猛正勤菩薩摩訶薩，為欲生起善根因緣，以精進力於是熾火從中直過而無怯退。又舍利子！假使三千大千世界滿中熾火，勇猛正勤菩薩摩訶薩，為欲利益諸眾生故，以精進力能於中過。如是為欲令他得寂靜故、得調伏故，雖逢是火，皆由中過而無怯退。又舍利子！發起勇猛不倦正勤菩薩摩訶薩，為欲令他般涅槃故，以精進力雖逢是火，能於中過而無怯退。舍利子！是名菩薩摩訶薩修行毘利耶波羅蜜多勇猛之相。
Furthermore, Śāriputra! How does a Bodhisattva Mahāsattva practice courageous diligence? Śāriputra! Suppose the three thousand great thousand world systems were filled with blazing fire. A Bodhisattva Mahāsattva who has aroused courageous right effort, in order to visit that Tathāgata, would pass through this blazing fire with the power of diligence, without fear or retreat.
Again, Śāriputra! A courageous and diligent Bodhisattva Mahāsattva, for the sake of hearing the subtle Dharma gates of the great Bodhisattva treasury, would pass straight through such fire with the power of diligence, without fear or retreat.
Again, Śāriputra! Suppose the three thousand great thousand world systems were filled with blazing fire. A courageous and diligent Bodhisattva Mahāsattva, in order to expound the profound and wonderful Dharma of the great Bodhisattva treasury, would pass straight through this blazing fire with the power of diligence, without fear or retreat.
Again, Śāriputra! Suppose the three thousand great thousand world systems were filled with blazing fire. A courageous and diligent Bodhisattva Mahāsattva, in order to give rise to the causes and conditions of good roots, would pass straight through this blazing fire with the power of diligence, without fear or retreat.
Again, Śāriputra! Suppose the three thousand great thousand world systems were filled with blazing fire. A courageous and diligent Bodhisattva Mahāsattva, for the sake of benefiting all sentient beings, would be able to pass through it with the power of diligence. Similarly, in order to cause others to attain tranquility and to be tamed, even when encountering such fire, they would pass through it without fear or retreat.
Again, Śāriputra! A Bodhisattva Mahāsattva who has aroused courageous and unwearying right effort, in order to cause others to attain parinirvāṇa, would be able to pass through such fire with the power of diligence, without fear or retreat.
Śāriputra! This is called the courageous aspect of a Bodhisattva Mahāsattva's practice of the vīrya pāramitā (perfection of diligence).
「復次舍利子！發起勇猛不倦正勤菩薩摩訶薩行毘利耶波羅蜜多時，由不懈倦堅固不退善根所發無上大悲之所熏故，恒發勇猛大精進力，於諸眾生常行化導。又舍利子！如是發起勇猛不倦正勤菩薩摩訶薩，於一切時舉足下足常不捨離大菩提心，於佛法僧恒生珍敬繫念在前，於諸眾生恒遍觀察為利益故，不欲令被煩惱勢力之所逼奪。又舍利子！發起勇猛不倦正勤菩薩摩訶薩，所有已生諸妙善根一切迴向無上菩提，令此善根畢竟無盡。譬如少水投于大海，乃至劫燒中無有盡。舍利子！菩薩摩訶薩亦復如是，以諸善根迴向菩提亦無有盡，是名菩薩摩訶薩勇猛不倦大精進力。又舍利子！勇猛不倦精進菩薩摩訶薩，以平等行積集善根，於諸眾生起平等行積集善根，為欲引生一切智智積集善根，為欲利益諸眾生故積集善根。舍利子！如是無量諸大善根，皆是菩薩摩訶薩勇猛無倦大精進力之所集起。
Furthermore, Śāriputra! When a Bodhisattva Mahāsattva who has aroused courageous and unwearying right effort practices the pāramitā of vigor, due to being imbued with supreme great compassion arising from unwearying, firm, and unwavering roots of goodness, they constantly arouse courageous great diligent power and constantly guide and transform all sentient beings.
Again, Śāriputra! Such a Bodhisattva Mahāsattva who has aroused courageous and unwearying right effort never abandons the mind of great bodhi in every moment, whether raising or lowering their foot. They constantly generate precious reverence for the Buddha, Dharma, and Sangha, keeping them in mind. They constantly observe all sentient beings for their benefit, not wishing them to be oppressed by the power of afflictions.
Again, Śāriputra! A Bodhisattva Mahāsattva who has aroused courageous and unwearying right effort dedicates all the wonderful roots of goodness they have already generated towards supreme bodhi, making these roots of goodness ultimately inexhaustible. It is like a small amount of water poured into the great ocean, which does not exhaust even until the kalpa-ending fire. Śāriputra! The Bodhisattva Mahāsattva is also like this, dedicating all roots of goodness towards bodhi, which is also inexhaustible. This is called the Bodhisattva Mahāsattva's courageous and unwearying great diligent power.
Again, Śāriputra! A courageous and unwearying diligent Bodhisattva Mahāsattva accumulates roots of goodness through equal practice, accumulates roots of goodness by practicing equally towards all sentient beings, accumulates roots of goodness to generate the wisdom of all-knowing, and accumulates roots of goodness for the benefit of all sentient beings. Śāriputra! Such immeasurable great roots of goodness are all accumulated through the Bodhisattva Mahāsattva's courageous and unwearying great diligent power.
「復次舍利子！如是勇猛不倦正勤菩薩摩訶薩，常應精進修學是法，所得福聚無量無邊。今當廣說福聚之相。舍利子！我觀世間一切眾生所有福聚無量無邊，如是乃至一切有學無學所有福聚、一切獨覺所有福聚，轉復無量不可思議。如上所有諸福聚等，假使皆悉內置眾生一毛孔中，如是眾生一一毛孔皆有如上福德之聚，無量無邊不可思議。如是假使一切眾生一切毛孔所有福聚合集，置一無關鍵會大法祠中。舍利子！如是法祠功德福聚倍增于百，感得如來大丈夫身色相之一。如是一一大丈夫相，皆以如是功德所成。如是一切如來身中大丈夫相，所有福聚皆合成一眉間毫相。如是入一眉間毫相福聚，又過於此滿百千倍大功德聚，合成如來頂上無能觀見烏瑟膩沙大丈夫相。如是入一肉髻大功德聚，又過於此滿於拘胝百千倍大功德聚，合成如來大法商佉之相。舍利子！由此如來大法螺相為無量種功德集成，以如是故，如來隨所意欲出大音聲遍告無量無邊一切世界，為諸有情廣說妙法，如其根性隨聞信解悉令歡喜。何以故？皆由精進所修學故。舍利子！菩薩摩訶薩應作是念：『如是無上正等菩提雖極難得，我當不捨精進鎧甲發大勇猛，必定速悟無上菩提不足為難。既成佛已隨我意欲，於法螺相出大音聲，遍告無量無邊一切世界，為諸眾生說微妙法，隨根信解皆令歡喜。』舍利子！是名菩薩摩訶薩勇猛無倦正勤之相。
Furthermore, Śāriputra! Such courageous and unwearying diligent Bodhisattva Mahāsattvas should always diligently study this Dharma, and the merit they accumulate is immeasurable and boundless. Now I will extensively explain the characteristics of this merit accumulation.
Śāriputra! I observe that the merit accumulation of all sentient beings in the world is immeasurable and boundless. Similarly, the merit accumulation of all learners and non-learners, and all pratyekabuddhas, is even more immeasurable and inconceivable. If all such merit accumulations were to be placed within a single pore of a sentient being, and each pore of that sentient being contained such merit accumulations, it would be immeasurable, boundless, and inconceivable. Suppose all the merit accumulations from all the pores of all sentient beings were gathered and placed in a great Dharma shrine without locks or bolts.
Śāriputra! The merit accumulation of such a Dharma shrine would increase a hundredfold, resulting in one of the great man's bodily marks of a Tathāgata. Each of these great man's marks is formed by such merit. All the merit accumulations of the great man's marks in a Tathāgata's body combine to form the hair-mark between the eyebrows. The merit accumulation of this hair-mark between the eyebrows, multiplied a hundred thousand times, forms the uṣṇīṣa mark on the crown of the Tathāgata's head, which cannot be seen. The merit accumulation of this flesh protuberance, multiplied by koṭis of hundreds of thousands, forms the Tathāgata's great Dharma conch mark.
Śāriputra! Because this great Dharma conch mark of the Tathāgata is formed by countless types of merit, the Tathāgata can, according to his wish, emit a great sound that pervades countless and boundless world systems, extensively expounding the wonderful Dharma for all sentient beings, causing them to rejoice according to their faculties and understanding upon hearing it. Why is this so? It is all due to the diligent cultivation and study.
Śāriputra! Bodhisattva Mahāsattvas should think thus: "Although such supreme perfect enlightenment is extremely difficult to attain, I will not abandon the armor of diligence and will arouse great courage. I will certainly swiftly realize supreme enlightenment without difficulty. Having become a Buddha, according to my wish, I will emit a great sound from the Dharma conch mark, pervading countless and boundless world systems, expounding the subtle Dharma for all sentient beings, causing them to rejoice according to their faculties and understanding."
Śāriputra! This is called the characteristic of the Bodhisattva Mahāsattva's courageous and unwearying right effort.
「復次舍利子！勇猛無倦精進菩薩摩訶薩依毘利耶波羅蜜多故，常應如是精進修學，由修學故具足成就一切智慧。舍利子！假使三千大千世界所有眾生，一切成就隨信行智，即用此智欲以比一成就隨法行智，百分不及一、千分不及一、百千萬分不及一、僧佉分不及一、迦羅分不及一、伽拏那分不及一、烏波摩分不及一、烏波尼沙陀分不及一。復次舍利子！假使三千大千世界所有眾生，一切成就隨法行智，欲以比一第八人智，百分不及一，乃至烏波尼沙陀分不及一。復次舍利子！假使三千大千世界所有眾生，一切成就第八人智，欲以比一預流果智，百分不及一，乃至烏波尼沙陀分不及一。復次舍利子！假使三千大千世界所有眾生，一切成就預流果智，欲以比一乃至一來向智，如是一來果智乃至欲比不還果智，如是乃至欲比阿羅漢智、若獨覺智、若過百劫菩薩智、若成就不退轉菩薩智，如是乃至欲比繫屬一生菩薩智，皆應廣說無量無邊算數譬喻所不能及。如是舍利子！假使十方無量無邊一切世界所有眾生，皆悉成就繫屬一生菩薩之智，欲比如來十力之一處非處智，百分千分百千萬分不及一、僧佉分不及一、迦羅分不及一、伽拏那分不及一、烏波摩分不及一、烏波尼沙陀分不及一，乃至算數譬喻所不能及。舍利子！是菩薩摩訶薩行毘利耶波羅蜜多故，聞如來如是甚深智解之時，其心不驚無有怖畏，於是智人生樂欲心，發起正勤中無廢捨，作如是念：『我今修行勇猛精進，假使我身皮肉骨血筋脈髓腦皆悉枯燥爛壞無遺，未得如來如是處非處智力已來，於其中間發大勇猛堅固精進終無懈廢。』舍利子！是名菩薩摩訶薩勇猛無倦正勤波羅蜜多堅固之相。應如是學。復次舍利子！菩薩摩訶薩行毘利耶波羅蜜多故，發大勇猛無倦正勤，常應如是精進修學。由修學故，能滅眾生諸煩惱火。舍利子！假使一切眾生於過去世所有諸心，皆入眾生一心中轉。如是眾生一一諸心，乃至一切眾生一一各有爾所諸心，無量繁雜難可了知。如是一切眾生一一心中，各具無量貪瞋癡等諸惑繁雜。以此一切眾生所有煩惱，皆入一眾生一心中轉。舍利子！假使展轉一切眾生，皆具如是無量煩惱難可了知。菩薩摩訶薩作如是念：『我當策勵勇猛發勤精進，尋求如是智慧資糧，隨我所發正勤之力，於諸眾生貪瞋癡火及餘熱惱我要當令息滅無遺，斬除毒害摧破散壞同於灰燼，速令眾生住涅槃道。』舍利子！是名菩薩摩訶薩勇猛無倦正勤波羅蜜多。應如是學。
Furthermore, Śāriputra! The courageous and unwearying diligent Bodhisattva Mahāsattva, relying on the pāramitā of vigor, should always diligently study in this way. Through this study, they will fully accomplish all wisdom. Śāriputra! Suppose all beings in the three thousand great thousand world systems were to attain the wisdom of faith-followers. If one were to compare this wisdom to the wisdom of one who has attained the wisdom of Dharma-followers, it would not equal even one hundredth, one thousandth, one hundred thousandth, one millionth part, nor any calculable fraction, nor any comparable part, nor any part that could be expressed by an analogy.
Again, Śāriputra! Suppose all beings in the three thousand great thousand world systems were to attain the wisdom of Dharma-followers. If one were to compare this wisdom to the wisdom of one who has attained the eighth stage, it would not equal even one hundredth part, up to any part that could be expressed by an analogy.
Again, Śāriputra! Suppose all beings in the three thousand great thousand world systems were to attain the wisdom of the eighth stage. If one were to compare this wisdom to the wisdom of one who has attained the fruit of stream-entry, it would not equal even one hundredth part, up to any part that could be expressed by an analogy.
Again, Śāriputra! Suppose all beings in the three thousand great thousand world systems were to attain the wisdom of the fruit of stream-entry. If one were to compare this wisdom to the wisdom of one who has attained the stage of once-returner, and so on up to the wisdom of non-returners, arhats, pratyekabuddhas, bodhisattvas who have practiced for over a hundred kalpas, irreversible bodhisattvas, and bodhisattvas bound for one more birth, it should be explained that no amount of calculation or analogy could express the difference.
Thus, Śāriputra! Suppose all beings in the countless and boundless world systems of the ten directions were to attain the wisdom of bodhisattvas bound for one more birth. If one were to compare this wisdom to just one of the Tathāgata's ten powers, the knowledge of what is possible and impossible, it would not equal even one hundredth, one thousandth, one hundred thousandth, one millionth part, nor any calculable fraction, nor any comparable part, nor any part that could be expressed by an analogy.
Śāriputra! This Bodhisattva Mahāsattva, practicing the pāramitā of vigor, when hearing of such profound wisdom and understanding of the Tathāgata, their heart is not startled and they have no fear. They give rise to a mind of delight towards this wisdom, arousing right effort without abandonment, thinking thus: "I will now practice courageous vigor. Even if my skin, flesh, bones, blood, sinews, veins, marrow, and brain were to all dry up and rot away without remainder, until I attain the Tathāgata's power of knowing what is possible and impossible, I will arouse great, firm, and courageous vigor without laziness or abandonment." Śāriputra! This is called the firm characteristic of the Bodhisattva Mahāsattva's courageous and unwearying pāramitā of right effort. One should study in this way.
Furthermore, Śāriputra! The Bodhisattva Mahāsattva practicing the pāramitā of vigor arouses great, courageous, and unwearying right effort, and should always diligently study in this way. Through this study, they are able to extinguish the fires of afflictions in all beings. Śāriputra! Suppose all the minds of all beings in past lives were to enter and turn within the mind of a single being. And suppose each of these minds of beings, up to all beings each having that many minds, were innumerable, complex, and difficult to know. And in each of these minds of all beings, there were innumerable and complex afflictions such as greed, anger, and delusion. All these afflictions of all beings were to enter and turn within the mind of a single being.
Śāriputra! Suppose all beings in turn possessed such innumerable afflictions difficult to know. The Bodhisattva Mahāsattva thinks thus: "I should exert courageous and diligent effort, seeking such provisions of wisdom. According to the power of right effort I have aroused, I must cause the fires of greed, anger, and delusion and all other burning afflictions in all beings to be extinguished without remainder, cutting off their poison, crushing and destroying them to ashes, quickly causing beings to abide in the path of nirvāṇa." Śāriputra! This is called the Bodhisattva Mahāsattva's courageous and unwearying pāramitā of right effort. One should study in this way.
「復次舍利子！菩薩摩訶薩依毘利耶波羅蜜多故，安住勇猛無倦精進，常應如是正勤修學。以修學故，諸善身業無有休廢，諸善語業無有休廢，諸善心業無有休廢，乃至所有一切正勤皆為方便策進菩薩身語心業。舍利子！然諸世間但說菩薩身語二業精進第一，不說菩薩心精進相。舍利子！菩薩摩訶薩心精進相無量無邊，吾今略說。何等名為心精進相？謂菩薩心修行正勤若進若止，如是為相。舍利子！云何名為正勤進止？舍利子！菩薩修行大精進者，為菩提故勤行精進。所言進者於諸眾生發起大悲，所言止者謂無我忍。所言進者攝諸眾生，所言止者於法不取。所言進者生死無倦，所言止者不得三界。所言進者一切盡捨，所言止者不厭布施。所言進者攝取淨戒，所言止者不厭尸羅。所言進者堪忍眾苦，所言止者心無毀壞。所言進者起諸善法，所言止者心常遠離。所言進者攝受靜慮，所言止者心常寂滅。所言進者聞法無厭，所言止者如理善巧。所言進者聽說無倦，所言止者無戲論法。所言進者求慧資糧，所言止者斷諸戲論。所言進者增長梵信，所言止者真知行捨。所言進者具五神通，所言止者遍知漏盡。所言進者修諸念處，所言止者念無功用。所言進者正斷方便，所言止者善惡俱捨。所言進者引發神足，所言止者任運作用。所言進者諸根善權，所言止者觀非根性。所言進者攝受諸力，所言止者智無制伏。所言進者生菩提分，所言止者智簡擇法。所言進者求道資糧，所言止者無來往性。所言進者求奢摩他，所言止者心住寂止。所言進者資助勝觀，所言止者伺察法性。所言進者隨覺諸因，所言止者諸因遍智。所言進者從他聞音，所言止者如法修行。所言進者謂身莊嚴，所言止者謂法性身。所言進者謂語莊嚴，所言止者聖默然性。所言進者信解脫門，所言止者無有發起。所言進者遠離四魔，所言止者捨煩惱習。所言進者方便善巧，所言止者觀察深慧。所言進者觀察緣境，所言止者無功用觀。所言進者觀察假名，所言止者了達實義。舍利子！諸如是等進止之相，是名菩薩摩訶薩唯心精進。若諸菩薩摩訶薩聞如是等心精進相，應當發起勇猛無倦具足正勤。舍利子！如是名為菩薩摩訶薩修行正勤波羅蜜多無有厭倦勇猛精進修習之相。
Furthermore, Śāriputra! Bodhisattva Mahāsattvas, relying on the pāramitā of vigor, abide in courageous and unwearying diligence, and should always diligently study in this way. Through this study, their good bodily actions are never abandoned, their good verbal actions are never abandoned, and their good mental actions are never abandoned. All their right efforts serve as skillful means to advance the Bodhisattva's bodily, verbal, and mental actions.
Śāriputra! However, the world only speaks of the Bodhisattva's bodily and verbal actions as being foremost in diligence, and does not speak of the Bodhisattva's mental diligence. Śāriputra! The characteristics of the Bodhisattva Mahāsattva's mental diligence are immeasurable and boundless. I will now briefly explain them. What are the characteristics of mental diligence? It refers to the Bodhisattva's mind practicing right effort, whether advancing or stopping, these are its characteristics.
Śāriputra! What is called the advancing and stopping of right effort? Śāriputra! Bodhisattvas who practice great diligence exert themselves diligently for the sake of bodhi. Advancing means arousing great compassion for all beings; stopping means the patience of non-self. Advancing means embracing all beings; stopping means not grasping at dharmas. Advancing means being unwearied in birth and death; stopping means not attaining the three realms. Advancing means giving up everything; stopping means not tiring of giving. Advancing means embracing pure precepts; stopping means not tiring of morality. Advancing means enduring all sufferings; stopping means the mind being undamaged. Advancing means arousing all good dharmas; stopping means the mind always being detached. Advancing means embracing meditation; stopping means the mind always being extinguished. Advancing means listening to the Dharma without tiring; stopping means being skillful according to reason. Advancing means listening and speaking tirelessly; stopping means being without conceptual elaboration of dharmas.
Advancing means seeking the provisions of wisdom; stopping means cutting off all conceptual elaboration. Advancing means increasing pure faith; stopping means truly knowing and practicing equanimity. Advancing means possessing the five supernatural powers; stopping means thoroughly knowing the exhaustion of defilements. Advancing means cultivating the foundations of mindfulness; stopping means mindfulness without effort. Advancing means the skillful means of right abandoning; stopping means abandoning both good and evil. Advancing means developing the bases of supernatural power; stopping means effortless functioning. Advancing means the skillful means of the faculties; stopping means observing non-faculty nature. Advancing means embracing all powers; stopping means wisdom being unrestrained. Advancing means giving rise to the factors of enlightenment; stopping means wisdom discriminating dharmas. Advancing means seeking the provisions of the path; stopping means the nature of non-coming and non-going. Advancing means seeking śamatha; stopping means the mind abiding in cessation. Advancing means supporting vipaśyanā; stopping means investigating the nature of dharmas.
Advancing means awakening to all causes; stopping means omniscience of all causes. Advancing means hearing sounds from others; stopping means practicing according to the Dharma. Advancing means adorning the body; stopping means the body of the nature of dharmas. Advancing means adorning speech; stopping means the nature of noble silence. Advancing means the door of faith and liberation; stopping means having no arising. Advancing means distancing from the four māras; stopping means abandoning the habitual tendencies of afflictions. Advancing means skillful means; stopping means observing profound wisdom. Advancing means observing conditioned objects; stopping means effortless observation. Advancing means observing conventional designations; stopping means comprehending ultimate meaning.
Śāriputra! All such characteristics of advancing and stopping are called the Bodhisattva Mahāsattva's mental diligence alone. If Bodhisattva Mahāsattvas hear of such characteristics of mental diligence, they should arouse courageous and unwearying complete right effort. Śāriputra! This is called the characteristic of the Bodhisattva Mahāsattva's practice of the pāramitā of right effort, cultivating courageous and unwearying diligence without fatigue.
大寶積經卷第四十六
大寶積經卷第四十七
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之十三毘梨耶波羅蜜多品第九之三
「復次舍利子！如是勇猛無倦正勤菩薩摩訶薩，成就五種增進之法，便能速悟阿耨多羅三藐三菩提。舍利子！何等名為成就五種增進之法？所謂值佛出世為增進法，得近善友為增進法，得具無難為增進法，隨所修集一切善法永不失壞為增進法，於彼安住律儀菩薩摩訶薩所隨從修學為增進法。舍利子！是為菩薩摩訶薩修行毘利耶波羅蜜多故，成就五法增進不退，速悟無上正等菩提。」
Furthermore, Śāriputra! Such courageous and unwearying diligent Bodhisattva Mahāsattvas who accomplish five kinds of progressive dharmas can quickly realize anuttara-samyak-sambodhi. Śāriputra! What are these five kinds of progressive dharmas? Namely, encountering a Buddha's appearance in the world is a progressive dharma, being able to approach good friends is a progressive dharma, being free from difficulties is a progressive dharma, never losing or damaging all the good dharmas one has cultivated is a progressive dharma, and learning from those Bodhisattva Mahāsattvas who abide in the precepts is a progressive dharma. Śāriputra! These are the five dharmas that Bodhisattva Mahāsattvas accomplish through practicing the pāramitā of vigor, progressing without regression, and quickly realizing supreme perfect enlightenment.
爾時長老舍利子白佛言：「世尊！頗有菩薩於是五法而損減不？」
At that time, the Elder Śāriputra said to the Buddha: "World-Honored One! Are there Bodhisattvas who diminish in these five dharmas?"
佛言：「有。」
The Buddha said: "There are."
曰：「何謂也？大德薄伽梵！何者是也？大德蘇揭多。」
He asked: "What are they? O Great Virtuous Bhagavān! What are they? O Great Virtuous Sugata."
佛告舍利子：「有五種法菩薩成就便能損減。何等為五？謂於佛世而不值遇，於彼善友不懷親近，具無難法而不獲得，修習善法多有失壞，於諸安住律儀菩薩心無隨學。由具如是損減法故，亦不速悟無上菩提。舍利子！何等五法菩薩成就？舍利子！在家菩薩為王師傅，以威勢力恐怖眾生，致有緣務祈請威福，若為成辦如是事者重相酬謝。而是菩薩覩世利故，心無正直便為作之，凡所出言無非為利。舍利子！由如是法損減善道，由如是法損減無難。如是在家菩薩為養身故行諸惡行，不值佛世，乃至不疾證於阿耨多羅三藐三菩提。舍利子！是名菩薩成就第一損減之法。
The Buddha said to Śāriputra: "There are five dharmas that, when accomplished by a bodhisattva, can lead to decline. What are these five? Namely, not encountering the Buddha's era, not being close to good friends, not obtaining the dharma of being free from difficulties, having many failures in cultivating good dharmas, and not learning from bodhisattvas who abide in the precepts. Due to possessing such dharmas of decline, one also does not quickly realize supreme enlightenment.
Śāriputra! What are the five dharmas that a bodhisattva accomplishes? Śāriputra! A householder bodhisattva who becomes a royal teacher uses power and authority to frighten sentient beings, causing them to have matters to pray for blessings and power. If someone accomplishes such things for them, they are heavily rewarded. This bodhisattva, seeing worldly benefits, acts without uprightness of mind, and every word spoken is for profit. Śāriputra! Due to such dharmas, one diminishes the good path; due to such dharmas, one diminishes freedom from difficulties. Such a householder bodhisattva engages in various evil actions for the sake of sustaining the body, does not encounter the Buddha's era, and does not quickly realize anuttara-samyak-sambodhi. Śāriputra! This is called the first dharma of decline that a bodhisattva accomplishes."
「復次舍利子！在家菩薩住毀城法。何等名為住毀城法？舍利子！若諸如來、應、正等覺出現世間，為諸天人魔梵說法，開示宣暢初中後善、文義巧妙純一圓滿清白梵行。爾時當有四眾出現，所謂苾芻、苾芻尼、鄔波索迦、鄔波斯迦。時苾芻尼依附村城郊野館舍國邑王都，為護戒故在中居止。彼諸在家菩薩來是住處污其戒眾，以毀戒故名住毀城。犯是事已不值佛世，乃至不能疾悟無上菩提。舍利子！是名菩薩成就第二損減之法。
Furthermore, Śāriputra! The householder bodhisattva dwells in the dharma of destroying cities. What is called dwelling in the dharma of destroying cities? Śāriputra! When Tathāgatas, Arhats, Samyaksaṃbuddhas appear in the world, they teach the Dharma to gods, humans, māras, and brahmas, explaining and expounding what is good in the beginning, middle, and end, with excellent meaning and phrasing, pure and perfect in the holy life. At that time, four assemblies will appear, namely bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. The bhikṣuṇīs will reside in villages, cities, suburbs, lodges, countries, and royal capitals for the sake of protecting their precepts. Those householder bodhisattvas come to these dwellings and defile the assembly of precept-holders. Because they violate the precepts, it is called dwelling in the dharma of destroying cities. Having committed this act, they will not encounter the Buddha's era, and will not be able to quickly realize supreme enlightenment. Śāriputra! This is called the bodhisattva's accomplishment of the second dharma of decline.
「復次舍利子！在家菩薩見諸有依善說法律演正法時，便於父母兄弟姊妹妻妾男女眷屬及諸眾生而為法障。舍利子！在家菩薩障礙法已，於長夜中自於法律常多障礙，不值佛世，乃至不能疾悟無上菩提。舍利子！是名菩薩成就第三損減之法。
Furthermore, Śāriputra! When householder bodhisattvas see those who rely on the well-spoken Dharma and Vinaya expounding the true Dharma, they become obstacles to the Dharma for their parents, siblings, wives, concubines, children, relatives, and all sentient beings. Śāriputra! After obstructing the Dharma, these householder bodhisattvas will, for a long time, constantly obstruct themselves from the Dharma and Vinaya, not encounter the Buddha's era, and will not be able to swiftly realize supreme enlightenment. Śāriputra! This is called the bodhisattva's accomplishment of the third dharma of decline.
「復次舍利子！在家菩薩聞佛經中如來讚說少欲知足、出要相應獨靜山林離苦之法，心生不信輕毀誹謗，亦教他人起如是見。是諸在家不善菩薩毀呰如來清淨教已，還復沈溺可毀呰趣。何等名為可毀呰趣？謂墮地獄、畜生、焰魔世界，或生邊地及蔑戾車惡邪見中。在家菩薩行是事故，不值佛世，乃至不悟無上菩提。舍利子！是名菩薩成就第四損減之法。
Furthermore, Śāriputra! When householder bodhisattvas hear in the Buddha's sutras the Tathāgata praising few desires, contentment, renunciation, dwelling alone in mountain forests, and the Dharma of freedom from suffering, they give rise to disbelief, disparage and slander it, and also teach others to have such views. These unwholesome householder bodhisattvas, having slandered the Tathāgata's pure teachings, sink back into blameworthy destinies. What are called blameworthy destinies? Namely, falling into hell, the animal realm, the world of Yama, or being born in border regions or among the mlecchas with evil wrong views. Because householder bodhisattvas engage in these actions, they do not encounter the Buddha's era and do not realize supreme enlightenment. Śāriputra! This is called the bodhisattva's accomplishment of the fourth dharma of decline.
「復次舍利子！在家菩薩依止國王及諸大臣乃至富貴有自在者，行弊惡行恃為勢力，譏訶毀罵輕蔑戲弄無量眾生。舍利子！在家菩薩以成就此語惡行故，速能招集諸惡趣報，不值佛世、不遇善友、不得無難、失壞善根、不隨安住律儀菩薩修學正法、不能速悟無上菩提。舍利子！是名菩薩成就第五損減之法。」
Furthermore, Śāriputra! Householder bodhisattvas who rely on kings, ministers, and those who are wealthy and powerful, engage in evil conduct relying on their power, criticizing, slandering, despising, and mocking countless sentient beings. Śāriputra! Because householder bodhisattvas accomplish these evil verbal actions, they quickly gather the retribution of evil destinies, do not encounter the Buddha's era, do not meet good friends, do not obtain freedom from difficulties, lose and destroy their roots of goodness, do not follow and abide in the precepts of bodhisattvas to study the true Dharma, and cannot swiftly realize supreme enlightenment. Śāriputra! This is called the bodhisattva's accomplishment of the fifth dharma of decline.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further explain this meaning, spoke these verses:
菩薩成就五種法， 如是智慧無增長， 既不速疾見如來， 亦不逢事人中上。
When a Bodhisattva accomplishes five kinds of dharmas, Their wisdom does not increase, They do not swiftly see the Tathāgata, Nor do they encounter and serve the supreme among humans.
或為王者大師傅， 欺詐誑惑諸眾生， 由具如斯不善業， 不遇世間依怙者。
Or becoming a great teacher to kings, Deceiving and deluding sentient beings, Due to possessing such unwholesome karma, They do not meet the world's refuge.
令多有情生怖畏， 若納贜財若損害， 興造如斯惡業已， 終不奉值人中尊。
Causing many beings to feel fear, Whether accepting stolen goods or causing harm, Having created such evil karma, They will never encounter the honored one among humans.
或令諸尼淨戒聚， 破壞摧滅生悲苦， 當離無量億如來， 叵得成就諸無難。
Or causing the assembly of nuns with pure precepts To be destroyed and crushed, generating sorrowful suffering, They will be separated from countless billions of Tathāgatas, Unable to accomplish freedom from difficulties.
於其父母妻子等， 障礙不令修法行， 又障聽聞於正法， 速感愚癡覆蔽果。
Obstructing their parents, wives, and children From practicing the Dharma, And obstructing the hearing of the true Dharma, They swiftly experience the fruit of being covered by ignorance.
若人厭世樂出家， 便致拘執緣留礙， 當離無量最勝尊， 叵得成就諸無難。
If someone is weary of the world and delights in leaving home, But they are bound and obstructed by circumstances, They will be separated from countless supreme honored ones, Unable to accomplish freedom from difficulties.
若有聽聞如是法， 所謂讚說住空閑， 便生不忍忿恚心， 謗毀謂為非法說。
If there are those who hear such Dharma, Namely, praising dwelling in solitude, And they give rise to impatient and angry minds, Slandering and saying it is not the true Dharma.
謗毀如是正法已， 常住生盲大劇苦， 一切重障罪業中， 方斯十六不及一。
Having slandered such true Dharma, They will constantly dwell in the great intense suffering of being born blind, Among all heavy obstructing sinful karma, This does not equal even one-sixteenth of it.
彼難奉見諸如來， 設見不能懷信敬， 受女黃門生盲身， 又受駝驢猪狗等。
It is difficult for them to see and revere the Tathāgatas, Even if they see them, they cannot harbor faith and respect, They will receive bodies as women, eunuchs, or those born blind, And also be reborn as camels, donkeys, pigs, dogs, and such.
若有於佛及菩薩， 深生殷重愛敬心， 遠離一切障礙已， 相續修行賢聖道。
If one has deep and sincere love and respect For the Buddha and Bodhisattvas, Having removed all obstacles, They will continuously cultivate the path of the wise and noble.
父母妻子眷屬等， 恒樂安勤正法中， 眾生厭世求出家， 讚美勸助令其果。
Parents, spouses, children, and relatives Always delight in diligently practicing the true Dharma, When beings are weary of the world and seek to leave home, Praise and encourage them to achieve their goal.
若處眷屬正法中， 當速往登賢善趣， 有能讚勸出家者， 速悟無上佛菩提。
If one dwells among relatives in the true Dharma, They should quickly ascend to good destinies, Those who can praise and encourage leaving home, Will swiftly realize supreme Buddha enlightenment."
「復次舍利子！出家菩薩復有五法，若成就者，不值佛世、不親善友、不具無難、失壞善根、不隨安住律儀菩薩修學正法，亦不速悟無上菩提。舍利子！何等名為出家菩薩成就五法？一者毀犯尸羅，二者誹謗正法，三者貪著名利，四者堅執我見，五者能於他家多生慳嫉。舍利子！如是名為出家菩薩成就五法，不值佛世乃至不獲無上正等菩提。舍利子。譬如餓狗慞惶緣路，遇值瑣骨久無肉膩，但見赤塗言是厚味便就銜之。至多人處四衢道中，以貪味故涎流骨上妄謂甜美，或咬或舐或齧或吮，歡愛纏附初無捨離。時有剎帝利婆羅門及諸長者，皆大富貴來遊此路。時此餓狗遙見彼來，心生熱惱作如是念：『彼來人者將無奪我所重美味？』便於是人發大瞋恚，出深毒聲惡眼邪視，露現齒牙便行齧害。舍利子！於意云何？彼來人者應為餘事，豈復求此無肉赤塗之骨瑣耶？」
Furthermore, Śāriputra! There are five dharmas for renunciant bodhisattvas which, if accomplished, will cause them not to encounter the Buddha's era, not to be close to good friends, not to possess freedom from difficulties, to lose and destroy roots of goodness, not to follow and abide in the precepts of bodhisattvas to study the true Dharma, and also not to swiftly realize supreme bodhi. Śāriputra! What are these five dharmas that renunciant bodhisattvas accomplish?
- Violating śīla (moral discipline)
- Slandering the true Dharma
- Being attached to fame and gain
- Firmly grasping the view of self
- Being able to generate much stinginess and jealousy towards other families
Śāriputra! These are called the five dharmas accomplished by renunciant bodhisattvas, [causing them] not to encounter the Buddha's era up to not attaining supreme perfect enlightenment.
Śāriputra! It is like a hungry dog wandering anxiously along the road, encountering a small bone long without meat or fat. Seeing only red smears, it says this is thick flavor and takes it in its mouth. Reaching a crossroads where many people gather, due to craving for flavor, saliva flows on the bone as it falsely imagines sweetness. It may bite, lick, gnaw, or suck, clinging to it with joy and love, never letting go. At that time, there are Kṣatriyas, Brahmins, and various elders, all very wealthy and noble, who come to travel on this road. At that time, this hungry dog sees them coming from afar and becomes agitated, thinking: "Will those coming people take away my precious delicious flavor?" It then generates great anger towards these people, emitting deeply poisonous sounds, looking with evil eyes, baring its teeth and fangs, ready to bite and harm.
Śāriputra! What do you think? Should those coming people be concerned with other matters? How could they seek this meatless, red-smeared small bone?
舍利子白佛言：「世尊！不也。世尊！不也。善逝！」
Śāriputra said to the Buddha: "World-Honored One! No, World-Honored One! No, Well-Gone One!"
佛告舍利子：「若如是者，彼慳餓狗以何等故，出深毒聲現牙而吠？」
The Buddha said to Śāriputra: "If so, why does that stingy hungry dog emit deeply poisonous sounds and bare its teeth while barking?"
舍利子言：「如我意解，恐彼來人貪著美膳，必能奪我甘露良味，由如是意現牙吠耳。」
Śāriputra said: "As I understand it, it fears that those coming people are attached to delicious food and will certainly be able to take away my sweet nectar flavor. Because of this thought, it bares its teeth and barks."
佛告舍利子：「如是如是！如汝所言。當來末世有諸苾芻，於他施主勤習家慳，耽著屎尿妄加纏裹，雖值如是具足無難，而便委棄不修正撿。此之苾芻，我說其行如前癡狗。舍利子！我今出世憐愍眾生，欲止息故專思此事，為如是等諸惡苾芻說此譬喻。
The Buddha said to Śāriputra: "So it is, so it is! As you have said. In the coming end times, there will be bhikṣus who diligently practice family stinginess towards other donors, indulging in feces and urine, falsely wrapping themselves up. Although they encounter such complete freedom from difficulties, they abandon it and do not cultivate proper examination. These bhikṣus, I say their conduct is like the foolish dog mentioned before. Śāriputra! I have now appeared in the world out of compassion for sentient beings, wishing to stop this, I concentrate on this matter and speak this parable for such evil bhikṣus."
「復次舍利子！是諸菩薩摩訶薩為欲利益安樂無量眾生故，求於佛智，行毘利耶波羅蜜多。彼諸菩薩摩訶薩於己身肉尚行惠施，況復規求妄想惡肉，而於他家起諸慳嫉？舍利子！彼諸苾芻慳他家故，我說是人為癡丈夫、為活命者、為守財穀奴僕隷者、為重世財寶玩縛者、唯於衣食所欽尚者、為求妄想貪嗜惡肉起慳嫉者。舍利子！我今更說如是正法。彼諸苾芻先至他家，不應見餘苾芻而生嫉妬。若有苾芻違我法教，見餘苾芻或作是言：『此施主家先為我識，汝從何來乃在此耶？我於此家極為親密，調謔交顧。汝從何來輒相侵奪？』舍利子！以何等故，彼慳苾芻於後來者偏生嫉妬？舍利子！由諸施家許其衣鉢飲食臥具病緣醫藥及供身等資生什物。彼作是念：『恐彼施主將先許物施後來者。』由如是故，即此苾芻於施主家起三重過：一者起住處過，見餘苾芻或起恨言：『我於今者當離此處。』二者凡所習近當言未知應與不應。三者於不定家妄起諸過。舍利子！彼慳苾芻於後來人發三惡言：一者說住處過，以諸惡事增益其家，令後苾芻心不樂住。二者於後苾芻所有實言反為虛說。三者詐現善相諂附是人，伺有微隙對眾治舉。舍利子！如是苾芻於他施家生慳嫉者，速滅一切所有白法，永盡無遺。
Furthermore, Śāriputra! These Bodhisattva Mahāsattvas, for the sake of benefiting and bringing happiness to countless beings, seek Buddha's wisdom and practice the pāramitā of vigor. These Bodhisattva Mahāsattvas even practice giving away the flesh of their own bodies, how much more so would they seek after delusional evil flesh and give rise to stinginess and jealousy towards other families?
Śāriputra! Regarding those bhikṣus who are stingy towards other families, I say such people are foolish men, those who live only for livelihood, slaves guarding wealth and grain, those bound by attachment to worldly treasures, those who only revere clothing and food, those who give rise to stinginess and jealousy out of seeking delusional craving for evil flesh.
Śāriputra! I will now further explain this true Dharma. Those bhikṣus who first arrive at another's home should not give rise to jealousy upon seeing other bhikṣus. If there are bhikṣus who violate my Dharma teachings and upon seeing other bhikṣus say: "This donor's family knew me first, where did you come from to be here? I am extremely close with this family, joking and looking after each other. Where did you come from to suddenly intrude?"
Śāriputra! For what reason do these stingy bhikṣus give rise to jealousy towards those who come later? Śāriputra! It is because the donor families have promised them robes, bowls, food, bedding, medicine for illness, and other life-sustaining necessities. They think: "I fear the donor will give what was promised to me to those who came later." Because of this, these bhikṣus give rise to three grave faults towards the donor's family:
- They give rise to faults regarding the dwelling place, seeing other bhikṣus and saying with hatred: "I should leave this place now."
- For all that they are accustomed to, they say they don't know whether it should be given or not.
- They falsely give rise to various faults towards families that are not fixed (in their support).
Śāriputra! These stingy bhikṣus speak three evil words towards those who come later:
- They speak of faults in the dwelling place, increasing evil matters in that family, causing later bhikṣus to not wish to stay.
- They reverse the true words of later bhikṣus into false statements.
- They falsely display good appearances and flatter these people, waiting for the slightest gap to raise issues before the assembly.
Śāriputra! Bhikṣus who give rise to stinginess and jealousy towards other donor families in this way swiftly extinguish all their white dharmas (virtues), completely and without remainder.
「復次舍利子！若有苾芻住家慳者，我說是人為不善者，則為棄捨菩提資糧，又為不能隨逐安住律儀菩薩修正法者。又舍利子！如是種相，我更當說。乃往昔時過於無數廣大無量不可思議阿僧企耶劫，有佛出世，名勝現王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。彼佛住壽九十拘胝歲，聲聞眾會九十拘胝那庾多，皆是大阿羅漢，諸漏已盡，乃至一切得心自在第一究竟。舍利子！當於爾時，有大長者名為善擇，其家巨富多饒財寶，資產僮僕無不充遍。有二子：一名律儀，二名住律儀。年在幼稚，容貌端正淨色圓滿，眾人喜見。舍利子！時勝現王如來、應、正等覺於晨朝時服衣持鉢，大苾芻僧左右翼從，彼佛世尊居僧上首，為福利故現乞食法，入彼長者所住大城。威儀庠序諸根寂定，心意恬怕逮得調順奢摩他，及獲第一調順奢摩他，修攝諸根如大龍象，澄靜無濁如深泉池，盛德巍巍如金樓觀，色相超挺如紫金山。又如大海眾寶充盈，如帝釋主諸天圍遶，如大梵王心慮寂靜。舍利子！彼薄伽梵有如是等威相莊嚴。長者二子當於爾時在重閣上，遙覩勝現王佛從遠而來，容貌威嚴色像第一，發歡喜心嘆未曾有。舍利子！彼住律儀童子以先覩佛喜踊內心，白其兄曰：『從生已來，兄頗曾見如是端嚴含靈王不？』兄報弟曰：『我從生來實未曾見如是端嚴含靈中王。』弟白兄言：『如我惟忖，於未來世定當作是含靈中王。』舍利子！爾時住律儀童子即為其兄而說頌曰：
Furthermore, Śāriputra! If there are bhikṣus who are stingy towards households, I say such people are not good, for they have abandoned the provisions for enlightenment, and are unable to follow and abide in the precepts of bodhisattvas who cultivate the true Dharma. Moreover, Śāriputra! I will further explain such characteristics.
In the distant past, beyond countless, vast, immeasurable, inconceivable asaṃkhyeya kalpas, there was a Buddha who appeared in the world named Victorious Manifestation King Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān. That Buddha lived for ninety koṭi years, and his assembly of śrāvakas numbered ninety koṭi nayutas, all of whom were great arhats with all outflows exhausted, up to all attaining the ultimate state of mental freedom.
Śāriputra! At that time, there was a great elder named Good Choice, whose family was extremely wealthy and abundant in treasures, with assets and servants filling everything. He had two sons: one named Vinaya and the other named Abiding in Vinaya. They were young, with handsome appearances and pure complexions, pleasing to all who saw them.
Śāriputra! At dawn, the Victorious Manifestation King Tathāgata, Arhat, Samyaksaṃbuddha, donned his robes and took his bowl, accompanied by a great assembly of bhikṣus on his left and right. That World-Honored One, at the head of the Sangha, manifested the practice of alms-begging for the sake of benefiting beings, and entered the great city where the elder lived. His deportment was dignified, his senses were calm, his mind was serene, having attained disciplined śamatha and the supreme disciplined śamatha. His senses were controlled like a great dragon-elephant, he was clear and undisturbed like a deep spring pool, his virtues towered like a golden pavilion, his appearance was outstanding like a purple-gold mountain. He was also like the great ocean filled with treasures, like Lord Indra surrounded by gods, and like the Great Brahma with a serene mind.
Śāriputra! The Bhagavān was adorned with such majestic characteristics. The elder's two sons were at that time on an upper story, and from afar they saw the Victorious Manifestation King Buddha coming from a distance, with a majestic appearance and supreme form, and they gave rise to joyful hearts, marveling at the unprecedented sight.
Śāriputra! The boy Abiding in Vinaya, having first seen the Buddha, was filled with inner joy and said to his elder brother: "Since birth, have you ever seen such a handsome king of sentient beings?" The elder brother replied to his younger brother: "Since my birth, I have indeed never seen such a handsome king among sentient beings." The younger brother said to the elder: "As I consider it, in a future life I will definitely become such a king among sentient beings." Śāriputra! At that time, the boy Abiding in Vinaya spoke these verses to his elder brother:
如律儀兄今所見， 我於當來定如是， 大苾芻眾所圍遶， 當復倍勝於今日。
"As my brother Vinaya now sees, I will certainly be like this in the future, Surrounded by a great assembly of bhikṣus, Even surpassing today's gathering.
求菩提道因緣故， 當誓不噉諸飲食， 兄既樂居牢獄中， 我意決定當超勝。
For the sake of seeking the path to enlightenment, I shall vow not to consume any food or drink, While you, brother, delight in dwelling in prison, My intention is definitely to surpass that.
如是一切眾生尊， 譬等眾星之滿月， 誰有見斯不生信， 而樂居家不出離？』
Such a honored one among all beings, Is like the full moon among the stars, Who, seeing this, would not give rise to faith, And still delight in household life without renouncing?"
「舍利子！爾時律儀童子即以伽他報其弟曰：
Śāriputra! At that time, the boy Vinaya replied to his younger brother with this verse:
弟當且止勿高聲， 非但語言便遂事。 我豈當發世語言， 試誰在先成正覺？』
"Brother, stop now and don't speak loudly, It's not just words that accomplish things. How could I utter worldly words? Let's see who attains enlightenment first?"
「舍利子！爾時住律儀童子復以伽他白其兄曰：
Śāriputra! Then the boy Abiding in Vinaya spoke to his elder brother with this verse:
如是無上菩提道， 非但弊鄙慳心證， 我當發大賢善聲， 決定成佛人中上。
"Such supreme path to enlightenment Is not attained by a mean and stingy heart, I shall raise a great and virtuous voice, Determined to become supreme among humans.
夫懷慳者相如是， 資產不欲令他知， 今我豈復守沈默， 尚捨身命況財寶。
The characteristics of those who harbor stinginess are thus: They do not wish others to know of their wealth, How could I now remain silent? I would give up my life, let alone treasures.
我以家資咸布施， 為求菩提道因緣， 及以兄分家財寶， 盡施佛田深敬故。
I will give away all my family's wealth, As a cause and condition for seeking the path to enlightenment, And my brother's share of the family fortune, I will offer it all to the Buddha's field out of deep respect.
誰見如是最勝尊， 具三十二妙相者， 而不發願趣菩提， 唯除具諸下劣見。
Who, seeing such a supreme honored one, Possessing the thirty-two wonderful marks, Would not vow to pursue enlightenment, Except those with inferior views?
所有家宅及財寶， 父母并諸眷屬等， 我當一切皆捨離， 速往善逝如來所。
All homes, wealth, and treasures, Parents and all relatives, I will abandon them all, To swiftly go to the Well-Gone Tathāgata.
為世依怙作光明， 照世慈尊極難遇， 百千拘胝那庾劫， 如是勝相甚難聞。
To be a light and refuge for the world, The compassionate honored one is extremely rare to encounter, For hundreds of thousands of koṭis of nayutas of kalpas, Such supreme characteristics are very difficult to hear of.
我見世尊入王都， 大苾芻僧所圍遶， 如盛滿月在清天， 流光洞照諸依地。
I see the World-Honored One enter the royal city, Surrounded by the great assembly of bhikṣus, Like the full moon in the clear sky, His light flowing and illuminating all the earth.
我見世尊遊四衢， 周遍莊嚴於一切， 猶彼具足千光日， 獨滿虛空常遍照。
I see the World-Honored One traversing the four directions, Adorning everything everywhere, Like the sun with a thousand rays, Alone filling the void, constantly illuminating all.
我見世尊居眾首， 莊嚴顯發苾芻僧， 如彼蘇迷盧山王， 映諸寶山悉嚴麗。
I see the World-Honored One at the head of the assembly, Adorning and manifesting the bhikṣu sangha, Like Mount Sumeru, the king of mountains, Outshining all jeweled mountains in splendor.
如來威光極熾盛， 通照此土諸群生， 圓成妙相兩足尊， 榮光鎣飾諸大眾。
The Tathāgata's majestic light is extremely intense, Illuminating all beings in this land, The perfectly accomplished wonderful marks of the Two-Footed Honored One, His glorious light adorning the great assembly.
如來住大神通力， 善御天龍非人等， 復興無量種變現， 為眾生故入王都。
The Tathāgata abides in great supernatural power, Skillfully guiding devas, nāgas, non-humans and others, Again manifesting countless transformations, Entering the royal city for the sake of sentient beings.
誰見如斯正法主， 三十二相大莊嚴， 而復希趣下劣乘？ 唯除不肖愚闇者。
Who, seeing such a lord of the true Dharma, Adorned with the thirty-two marks, Would still aspire to the inferior vehicle? Only the unworthy and foolishly ignorant.
我今欣覩人中尊， 發生難得清淨信， 為利含識趣菩提， 要當往覲如來所。』
Now I joyfully behold the honored one among humans, Giving rise to rare and pure faith, For the benefit of sentient beings, I pursue enlightenment, I must go to pay homage to the Tathāgata."
「舍利子！爾時律儀童子又以伽他報其弟曰：
Śāriputra! At that time, the boy Vinaya replied to his younger brother with these verses:
我於途路非懈怠， 而不速往如來所， 待我下斯重閣已， 當出外宇諦思惟。
"I am not lazy on the path, Yet I do not rush to the Tathāgata's place, Wait until I descend from this upper story, Then I will go outside to contemplate carefully.
宜應捐捨於我想， 又不顧惜吾身命， 及求最上丈夫智， 爾乃往詣如來所。
I should abandon the notion of self, And not be concerned with my body and life, And seek the supreme wisdom of a great man, Then I will go to the Tathāgata's place.
父母家宅及財寶， 於如是等生重愛， 我今一時皆棄捨， 爾乃往詣如來所。
Parents, home, and treasures, For which one generates deep attachment, I will now abandon all at once, Then I will go to the Tathāgata's place.
若有欲願當成佛， 又深愛樂如來者， 宜速捐諸珍寶聚， 捨離家法趣非家。』
If one wishes to become a Buddha, And deeply loves and delights in the Tathāgata, One should quickly abandon all precious treasures, Leave household life and go forth to homelessness."
「舍利子！爾時住律儀童子聞是語已，即於閣上下其階道，將往勝現王如來應正等覺所。未至之頃，其兄律儀又從重閣速疾而下，馳詣佛所修敬已訖。時住律儀後乃方至。爾時律儀兄童子即以十億無價寶衣奉獻如來，又於佛前而說頌曰：
Śāriputra! At that time, when the boy Abiding in Vinaya heard these words, he immediately descended the stairs from the upper story, intending to go to the Victorious Manifestation King Tathāgata, Arhat, Samyaksaṃbuddha. Before he arrived, his elder brother Vinaya also quickly came down from the upper story and rushed to the Buddha's place, having already paid his respects. The boy Abiding in Vinaya arrived only later. At that time, the elder brother Vinaya offered ten billion priceless jeweled robes to the Tathāgata, and then spoke these verses before the Buddha:
我今不求於妙相， 奉施如來無價衣， 唯願當來所獲報， 如今世尊等無異。
I do not seek wonderful marks now, Offering priceless robes to the Tathāgata, I only wish that the future rewards I obtain Will be no different from the World-Honored One today.
一切含靈中最勝， 一切妙法善安住， 唯願當來所獲報， 如今世尊等無異。
Supreme among all sentient beings, Well-established in all wondrous dharmas, I only wish that the future rewards I obtain Will be no different from the World-Honored One today.
具足無上智慧藏， 諸力正勤善安住， 三十二相身所持， 願速當成人中上。
Possessing the treasury of supreme wisdom, Well-established in all powers and right efforts, Bearing the thirty-two marks on the body, May I swiftly become supreme among humans.
成就諸佛十種力， 四無所畏善安住， 唯願當來所獲報， 如今世尊等無異。
Accomplishing the ten powers of all Buddhas, Well-established in the four fearlessnesses, I only wish that the future rewards I obtain Will be no different from the World-Honored One today.
如佛所知真淨法， 唯佛善住皆明照， 願賜演通如是法， 令我速悟上菩提。
The true pure Dharma known by the Buddha, Only the Buddha dwells well in and illuminates all, Please grant and expound such Dharma, Allowing me to swiftly realize supreme bodhi.
我今不求妙色相， 奉佛無價勝上衣， 唯希寂靜妙菩提， 為利諸天世間故。
I do not seek wonderful form and marks now, Offering supreme priceless robes to the Buddha, I only hope for the wondrous quiescent bodhi, For the benefit of devas and the world.
如來所住微妙法， 一切異論無傾動， 我今為求如是法， 敢施無價勝上衣。
The subtle Dharma in which the Tathāgata dwells, Unshaken by all different arguments, I now seek such Dharma, Daring to offer supreme priceless robes.
諸法無生無老病， 亦無憂愁悲嘆等， 願為開斯寂靜法， 導利諸天世間故。
All dharmas without birth, old age, or sickness, Also without sorrow, grief, or lamentation, Please reveal this quiescent Dharma, To guide and benefit devas and the world.
若法無有貪瞋癡， 亦無諸慢及渴愛， 願說菩提與佛性， 無為清涼甘露法。
If there is a Dharma without greed, anger, or delusion, Also without pride and craving, Please teach bodhi and Buddha-nature, The unconditioned, cool, sweet dew Dharma.
若法如來所安住， 為天龍等深敬禮， 或有思慮或無思， 願為開斯寂靜法。
If there is a Dharma in which the Tathāgata dwells, Deeply revered by devas and nāgas, Whether with thought or without thought, Please reveal this quiescent Dharma.
佛住是處能通照， 無量四方諸佛土， 如發大焰深暗中， 願證如斯等甘露。
Where the Buddha dwells, able to illuminate Countless Buddha lands in the four directions, Like a great flame in deep darkness, May I realize such sweet dew Dharma.
若諸一切愛無愛， 性常不依於欲界， 色無色界亦無依， 願說如斯勝妙法。』
If all things, loved or unloved, By nature do not depend on the desire realm, Nor depend on the form or formless realms, Please teach such supreme wondrous Dharma."
「舍利子！爾時住律儀童子聞兄律儀說是頌已，便以一具新妙寶屐奉施勝現王如來，即於佛前說伽他曰：
Śāriputra! At that time, when the boy Abiding in Vinaya heard these verses spoken by his elder brother Vinaya, he offered a pair of new, wonderful jeweled sandals to the Victorious Manifestation King Tathāgata, and immediately spoke these verses before the Buddha:
願我當為諸群生， 為救為趣為依舍， 更不履踐於邪徑， 恒導群迷說正路。
May I become for all beings A savior, a destination, a refuge, No longer treading on wrong paths, Always guiding the lost to explain the right way.
願常不習諸貪欲， 此乃愚夫之所行， 永離一切有為法， 恒值如來出興世。
May I never practice greed and desire, These are the ways of the foolish, Forever abandoning all conditioned dharmas, Always encountering the Buddha's appearance in the world.
既逢明照世間者， 便應供養兩足尊， 勤求無上佛菩提， 為利一切群生故。
Having met the one who illuminates the world, I should make offerings to the Two-Footed Honored One, Diligently seeking supreme Buddha enlightenment, For the benefit of all sentient beings.
當以無量香花鬘， 高妙幢幡諸寶蓋， 奉獻龍中之大龍， 為利一切群生故。
With countless fragrant flower garlands, Lofty banners and precious canopies, I offer to the great dragon among dragons, For the benefit of all sentient beings.
復以種種上衣服， 臥具飲食諸醫藥， 俱持奉獻佛世尊， 為利一切群生故。
Furthermore, with various fine clothes, Bedding, food and medicines, I hold all to offer to the World-Honored Buddha, For the benefit of all sentient beings.
擊大小鼓吹螺貝， 及奏簫管清歌等， 俱持奉獻照世尊， 為利一切群生故。
Beating large and small drums, blowing conch shells, And playing flutes, pipes and pure songs, I hold all to offer to the World-Illuminating Honored One, For the benefit of all sentient beings.
厚味種種極淳濃， 世間微妙所珍尚， 俱持奉獻救世尊， 為利一切群生故。
Rich flavors of all kinds, extremely pure and concentrated, Rare and precious in the world, I hold all to offer to the World-Saving Honored One, For the benefit of all sentient beings.
廣行如是供養已， 利益無量諸群生， 我於爾時便出家， 精勵勤修於梵行。
Having broadly made such offerings, Benefiting countless sentient beings, At that time I will leave home, Diligently cultivating brahmacarya.
當安住斯八妙道， 復安無量億眾生， 願我為諸有識依， 常不履於邪曲徑。
I will abide in these eight wondrous paths, And establish countless billions of beings therein, May I become a refuge for all conscious beings, Never treading crooked or deviant paths.
眾聖訶毀極下劣， 所謂婬欲我能捐， 又當棄捐諸放逸， 於不放逸恒修學。
What all sages condemn as extremely base, Namely sexual desire, I can abandon, I will also abandon all heedlessness, Always learning to practice heedfulness.
願我永不生眾難， 常得生諸淨信家， 生生常見人中尊， 見已於佛生深信。
May I never be born with difficulties, Always born in families of pure faith, Life after life always seeing the Honored One among humans, Seeing him and giving rise to deep faith in the Buddha.
既生信已修恭敬， 以妙花鬘及塗香， 種種音樂供養已， 為求諸佛深智慧。
Having given rise to faith, I cultivate reverence, With wondrous flower garlands and perfumes, Various kinds of music, having made offerings, To seek the Buddha's profound wisdom.
如是廣修諸供養， 乃經無量拘胝劫， 永斷欲法捨居家， 精勤奉修清淨行。』
Thus broadly cultivating various offerings, For immeasurable koṭis of kalpas, Forever cutting off desire-dharmas and abandoning home life, Diligently practicing the pure conduct.
舍利子！爾時住律儀童子說是頌已，即於所讚勝現王如來之處，為彼如來以赤栴檀建立道場，高花綺飾四踰繕那，縱廣莊嚴備諸彫麗。爾時童子既立道場莊嚴成就，即以奉施彼佛世尊，又於佛前而說頌曰：
Śāriputra! At that time, after the precept-observing youth spoke these verses, he immediately built a bodhimaṇḍa (enlightenment platform) of red sandalwood for the Tathāgata King of Supreme Manifestation at the place where he had praised him. It was adorned with high flowers and decorations, four yojanas in height, and wide and magnificent with various ornate carvings. At that time, when the youth had completed the construction and adornment of the bodhimaṇḍa, he offered it to that World-Honored Buddha, and spoke these verses before the Buddha:
佛所安住四種住， 往昔最勝所稱譽， 我今欣求如是住， 唯願善逝慈哀許。
"The four abodes where the Buddha dwells, Praised by the supreme ones of the past, I now joyfully seek such abodes, May the Well-Gone One compassionately allow.
若有安住是所住， 心常了知無量眾， 及知過去未來生， 我今欣求如是住。
If one dwells in these abodes, The mind always knows countless beings, And knows past and future lives, I now joyfully seek such abodes.
若住是住至究竟， 四種正勝四神足， 及四最勝無礙辯， 我今欣求如是住。』
If dwelling in these abodes to the ultimate, The four right efforts, four bases of supernatural power, And four supreme unobstructed eloquences, I now joyfully seek such abodes."
「舍利子！爾時薄伽梵勝現王如來哀此童子，受其所獻上勝道場，與苾芻僧入中居止。時彼童子既覩如來及苾芻僧受其施故，心大歡喜踊躍無量，又以種種上妙供具而為供養，倍加恭敬尊重讚歎，於半月間中無斷絕。過是已後，便於佛前除去鬚髮被袈裟衣，以淨信心捨棄家法趣於非家，專志精勤求諸善法。舍利子！時二童子求善法已，心正了知，於佛菩提俱發弘誓。其兄律儀作是誓言：『願我最先成等正覺，其佛名曰世間依怙放大光明。』其弟住律儀者又發誓言：『願我最先成等正覺，其佛名曰大導商主天人中尊。』舍利子！爾時律儀童子菩薩摩訶薩作是願已，即於勝現王如來前，合掌而立大誓莊嚴，說伽他曰：
Śāriputra! At that time, the Bhagavān Victorious Manifestation King Tathāgata, out of compassion for this youth, accepted the supreme bodhimaṇḍa offered by him and entered to dwell there with the bhikṣu sangha. When the youth saw the Tathāgata and the bhikṣu sangha accept his offering, his heart was filled with great joy and boundless delight. He made various kinds of supreme offerings, increasing his reverence, respect, and praise, which continued without interruption for half a month.
After this, he shaved off his hair and beard before the Buddha, donned the kaṣāya robe, and with pure faith, abandoned the householder's life for the homeless life, dedicating himself diligently to seeking good dharmas.
Śāriputra! After the two youths sought good dharmas, their minds rightly understood, and they both made great vows for Buddha's enlightenment. The elder brother, Observance of Precepts, made this vow: "May I be the first to attain perfect enlightenment, and may that Buddha be named World Refuge Emitting Great Light." His younger brother, Abiding in Precepts, also made a vow: "May I be the first to attain perfect enlightenment, and may that Buddha be named Great Guiding Caravan Leader, Honored One among Gods and Humans."
Śāriputra! At that time, the Bodhisattva Mahāsattva youth Observance of Precepts, having made this vow, stood before the Victorious Manifestation King Tathāgata with palms joined, adorned with great vows, and spoke these verses:
我當不復更安坐， 亦無放倚身眠臥， 專精勤求菩提道， 為利一切群生故。
I shall no longer sit comfortably, Nor rest my body lying down, I will diligently seek the path of enlightenment, For the benefit of all sentient beings.
我當不觀身與命， 常捨嬾惰勤精進， 志求上妙菩提道， 為利一切群生故。
I shall not regard my body or life, Always abandoning laziness and practicing diligence, Aspiring to seek the supreme and wondrous path of enlightenment, For the benefit of all sentient beings.
假使血肉都乾竭， 皮骨筋脈皆枯燥， 要捨懈怠及身命， 精勤為趣上菩提。』
Even if my blood and flesh were to dry up completely, And my skin, bones, sinews, and veins all wither, I must abandon laziness and even my life, Diligently striving towards supreme enlightenment.
「舍利子！爾時住律儀童子菩薩摩訶薩聞兄律儀童子菩薩摩訶薩發是願已，歡喜踊躍，即於其前說伽他曰：
Śāriputra! At that time, the Bodhisattva Mahāsattva youth Abiding in Precepts, having heard his elder brother, the Bodhisattva Mahāsattva youth Observance of Precepts make this vow, was filled with joy and delight, and immediately spoke these verses before him:
今當共契同和好， 修行無上菩提行， 與發最勝勤精進， 為利一切群生故。
Now let us together make a harmonious agreement, To practice the unsurpassed bodhisattva conduct, And arouse the most excellent diligent vigor, For the benefit of all sentient beings.
我今薄濟於身命， 隨彼血肉皆枯燥， 發千精進隨兄學， 為求無上菩提故。
I now offer my meager life, Even if my flesh and blood all dry up, I will arouse a thousand-fold vigor to follow and learn from my elder, For the sake of seeking supreme enlightenment.
我當獨處住空閑， 山野林中勤精進， 常求微妙最勝智， 隨住莊嚴大法王。』」
I will dwell alone in solitary places, Diligently practicing in mountains, wilderness, and forests, Always seeking the subtle and supreme wisdom, To adorn and abide with the great Dharma King.
爾時佛告舍利子：「彼過去世勝現王如來法中，律儀童子菩薩摩訶薩與住律儀童子菩薩摩訶薩，於彼佛所發大弘誓，行毘利耶波羅蜜多故，精勤不懈修行正道。舍利子！彼二菩薩行精進時，於千歲中乃至未曾如彈指頃，被於睡眠之所逼奪。於千歲中未曾起念欲臥息心。於千歲中未曾起念欲樂坐心。於千歲中未曾一返屈身蹲踞，唯除便利若食飲時，便就住立。於千歲中未曾再食，日止一食、食止一摶，飲水一器。於千歲中未曾起念欣樂食心，如謂我今極為飢渴，願當疾得如是等念初無有生。於千歲中未曾一返過量飲噉。於千歲中未曾起念稱量飲食，此醎此淡、此甘此苦、辛酢美惡初無興慮。於千歲中每乞食時一心正念，未曾觀彼授食人面，不生是念：『誰與我食？為丈夫耶？為婦人耶？』乃至童男童女皆不瞻視。於千歲中居止樹下，未曾仰面觀於樹相。於千歲中所著衣服未曾再易。於千歲中未曾一念起於欲覺恚覺害覺。於千歲中未曾起念緣親里覺，若父若母兄弟姊妹及餘眷屬皆不緣念。於千歲中未曾起念於所居家發思覺心。於千歲中未曾起念仰觀虛空日月星宿雲霞等色。於千歲中未曾起念以身依倚若壁若樹。於千歲中未曾起念以諸蘇油用塗支體。於千歲中未曾起念身心驚怖。於千歲中未曾起念身心疲倦。於千歲中未曾起念懈怠嬾惰放逸之心。唯興是念：『我今修行阿耨多羅三藐三菩提，何時當證？何時當得？』於千歲中未曾一返身心痛惱。於千歲中未曾起念我欲剃髮，唯除四天大王時來頭上，以其神力手摩持去，於彼天宮起窣堵波，眾寶莊嚴而為供養。於千歲中雖有天王若來若去，而心都無去來之想。於千歲中未曾起念，從陰影處至光景處、從炎熱處至清涼處。於千歲中於嚴寒時未曾起念覆厚煖衣而取溫適。於千歲中未曾起念論說世間無益之語。舍利子！是二菩薩於千歲中行如是等堅固精進，時有惡魔名愚癡念，如我今者出現世間，有惡魔羅愚癡念者。舍利子！彼時惡魔興壞亂故，於律儀菩薩所經行道仰布利刀遍其行處。爾時律儀菩薩於彼刀道微失本心生利刃想，適生想已便即追悔，發大音聲再返唱言：『咄哉奇事，我今如何住於放逸？』舍利子！時彼菩薩所發音聲遍告三千大千世界，於上空中有百千拘胝天魔徒黨，聞是菩薩憶念音聲，即共同時語菩薩言：『如汝今者普告之聲，深為善說深為善說。』舍利子！如是天聲唯律儀聞，彼住律儀於諸天聲及此菩薩普告大聲初不聞之。爾時律儀菩薩聞天語已，奮發堅固大精進欲復前經行，再轉其心不緣刀刃。舍利子！時彼菩薩摩訶薩降魔怨已，住如是威儀、行如是妙行、修如是道迹、起如是大悲、興發如是勇猛精進，未曾休廢。
At that time, the Buddha said to Śāriputra: "In the Dharma of Victorious Manifestation King Tathāgata of the past world, the Bodhisattva Mahāsattva Observance of Precepts and the Bodhisattva Mahāsattva Abiding in Precepts made great vows before that Buddha, and because they practiced the pāramitā of vigor, they diligently and tirelessly cultivated the right path. Śāriputra! When these two Bodhisattvas practiced diligence, for a thousand years:
- They were never overcome by sleep, not even for the snap of a finger.
- They never had the thought of wanting to lie down to rest.
- They never had the thought of wanting to sit comfortably.
- They never once crouched or squatted, except when relieving themselves or eating and drinking, at which times they would stand.
- They never ate twice in a day, eating only once a day, one handful of food, and drinking one vessel of water.
- They never had thoughts of enjoying food, such as thinking 'I am extremely hungry and thirsty, I wish to quickly obtain food.' Such thoughts never arose.
- They never once overate or overdrank.
- They never had thoughts of judging food, whether it was salty, bland, sweet, bitter, spicy, sour, delicious, or bad. They never considered such things.
- When begging for food, they maintained single-minded right mindfulness, never looking at the face of the person giving food, never thinking, 'Who is giving me food? Is it a man or a woman?' They didn't even look at boys or girls.
- For a thousand years, they stayed under trees, never looking up to observe the tree's appearance.
- For a thousand years, they never changed the clothes they wore.
- For a thousand years, they never had a single thought of desire, anger, or harm.
- For a thousand years, they never had thoughts about relatives, whether father, mother, brothers, sisters, or other family members.
- For a thousand years, they never had thoughts about their former homes.
- For a thousand years, they never had thoughts of looking up at the sky, sun, moon, stars, clouds, or mists.
- For a thousand years, they never had thoughts of leaning their body against a wall or tree.
- For a thousand years, they never had thoughts of using oil to anoint their body.
- For a thousand years, they never had thoughts of fear in body or mind.
- For a thousand years, they never had thoughts of fatigue in body or mind.
- For a thousand years, they never had thoughts of laziness, indolence, or carelessness.
- They only had this thought: 'I am now cultivating anuttara-samyak-saṃbodhi, when will I realize it? When will I attain it?'
- For a thousand years, they never once experienced pain or affliction in body or mind.
- For a thousand years, they never had thoughts of wanting to shave their hair, except when the Four Great Heavenly Kings came to their heads, using their divine power to touch and remove it, and in their heavenly palaces, they built stūpas adorned with various jewels to make offerings.
- For a thousand years, although heavenly kings came and went, their minds had no concept of coming and going.
- For a thousand years, they never had thoughts of moving from shade to sunlight, or from heat to coolness.
- For a thousand years, even in severe cold, they never had thoughts of covering themselves with thick, warm clothes for comfort.
- For a thousand years, they never had thoughts of discussing worldly matters of no benefit. Śāriputra! These two Bodhisattvas practiced such firm diligence for a thousand years. At that time, there was an evil Māra named Foolish Thought, just as there is now in this world an evil Māra named Foolish Thought. Śāriputra! At that time, the evil Māra, in order to cause disruption, spread sharp knives facing upwards along the path where the Bodhisattva Observance of Precepts was walking. At that time, the Bodhisattva Observance of Precepts slightly lost his original mind on that knife path and had the thought of sharp blades. As soon as this thought arose, he immediately regretted it and cried out loudly twice, saying: 'Alas! How strange! How have I now dwelt in carelessness?'Śāriputra! The sound made by that Bodhisattva pervaded the three thousand great thousand world systems. In the sky above, hundreds of thousands of koṭis of heavenly Māra followers heard the Bodhisattva's sound of remembrance and said to the Bodhisattva in unison: 'The sound you have now proclaimed is deeply well-spoken, deeply well-spoken.' Śāriputra! Only Observance of Precepts heard this heavenly sound; Abiding in Precepts did not hear the heavenly sounds or this Bodhisattva's great proclamation. At that time, after the Bodhisattva Observance of Precepts heard the heavenly words, he aroused firm great diligent desire to continue walking forward, turning his mind again to not focus on the knife blades. Śāriputra! At that time, after the Bodhisattva Mahāsattva had conquered the Māra enemy, he dwelt in such deportment, practiced such wonderful conduct, cultivated such path traces, aroused such great compassion, and aroused such courageous diligence, never ceasing or abandoning it."
「復次舍利子！彼二大士於彼法中行毘利耶波羅蜜多故，俱成就是威儀行迹大悲勇猛，又於千歲住空閑林修佛隨念。過是已後勝現王如來方入涅槃。爾時諸天便來告曰：『善男子！豈不知耶？如來今者已般涅槃。』時二大士既聞天告，即便往詣勝現王如來涅槃林所。既到彼已合掌而立，瞻仰如來目未曾捨，極懷戀慕深生敬重，作是念言：『如來出世大慈悲者，覆護眾生同於舍宅。如何一旦速般涅槃，令我等類無依無怙。』舍利子！是二大士立如來前深懷戀仰，七日七夜足不移處，不勝哀感遂立命終往生梵世。既受梵身得宿智力，以大神通從上來下至涅槃會，為勝現王如來、應、正等覺所有舍利起窣堵波，珍寶妙物極世莊嚴，四十千歲方得成就，以諸輪蓋安施其上。舍利子！時二菩薩為彼如來起窣堵波已，心大歡喜合掌而立，觀其福相倍加欣慶。如是又經七十千歲方始致禮，因爾命終，俱生贍部洲中大轉輪王家，處太后胎。舍利子！彼初生已，便憶過去所經諸事，作如是言：『我於今者應當安住最上第一不放逸法。』復以伽他而自誡曰：
Furthermore, Śāriputra! Those two great beings, because they practiced the pāramitā of vigor in that Dharma, both accomplished this deportment and conduct of great compassionate courage. For a thousand years, they dwelt in empty forests, cultivating mindfulness of the Buddha. After this, King Victorious Vision Tathāgata then entered nirvāṇa. At that time, the devas came to inform them: "Good men! Do you not know? The Tathāgata has now entered parinirvāṇa."
When the two great beings heard this news from the devas, they immediately went to the nirvāṇa forest of King Victorious Vision Tathāgata. Having arrived there, they stood with palms joined, gazing at the Tathāgata without ever averting their eyes, feeling extreme longing and deep reverence. They thought: "The Tathāgata who appears in the world is one of great loving-kindness and compassion, protecting sentient beings like a shelter. How can he suddenly enter nirvāṇa so quickly, leaving beings like us without support or refuge?"
Śāriputra! These two great beings stood before the Tathāgata, deeply longing and gazing, for seven days and nights without moving from their spot. Unable to bear their grief, they passed away standing there and were reborn in the Brahma world. Having received Brahma bodies and obtained the power of past-life knowledge, they used their great supernatural powers to descend from above to the nirvāṇa assembly. For the relics of King Victorious Vision Tathāgata, Arhat, Samyaksaṃbuddha, they built a stūpa, adorned with precious and wonderful objects to the extreme of worldly adornments. It took forty thousand years to complete, and they placed various wheel-canopies on top.
Śāriputra! When the two bodhisattvas had built the stūpa for that Tathāgata, their hearts were filled with great joy, and they stood with palms joined, observing its meritorious appearance and feeling even more delighted. After another seventy thousand years, they finally paid homage, and because of this, they passed away and were both reborn in Jambudvīpa in the family of a great wheel-turning king, in the womb of the chief queen.
Śāriputra! As soon as they were born, they remembered the events of their past lives and said: "Now I should abide in the supreme and foremost dharma of non-negligence." They further admonished themselves with this gāthā:
我今生處輪王家， 廣大財食皆如意， 於極放逸當捐捨， 勤求無上佛菩提。
I am now born in a wheel-turning king's family, With vast wealth and food all as I wish, I should abandon extreme indulgence, And diligently seek supreme Buddha enlightenment.
財寶色欲及王位， 無常迅速須臾頃， 智者於斯不欣樂， 勤求上妙佛菩提。
Wealth, sensual desires, and royal position, Are impermanent, swift, lasting but a moment, The wise do not delight in these, But diligently seek supreme Buddha enlightenment.
若於財寶不生樂， 為利含識證菩提， 應疾捨欲求出家， 修行勝妙諸梵行。
If one does not delight in wealth and treasures, But for the benefit of sentient beings seeks to realize bodhi, One should quickly renounce desires and seek to leave home, To practice the supreme and wondrous brahmacarya.
我昔過去無量劫， 耽滯五欲為功德， 若生天上及人中， 未曾於彼生知厭。
In my past lives, for countless kalpas, I indulged in the five desires as if they were meritorious, Whether born in heavens or among humans, I never generated knowledge of weariness with them.
故應捨欲及王位， 父母眷屬諸財寶， 及捨國城大軍眾， 出家勤求證菩提。』
Therefore, one should abandon desires and royal position, Parents, relatives, and all wealth and treasures, And abandon countries, cities, and great armies, To leave home and diligently seek to realize bodhi.
「舍利子！時彼菩薩身相端正如十六少童，不樂俗網常思過患，即剃鬚髮服袈裟衣，以清淨信棄捨家法趣於非家，二十千歲勤修梵行。後命終已復生梵世，於彼壽盡還生贍部。舍利子！當於爾時於贍部洲有佛出世，名曰妙香如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、善調御士、天人師、佛、薄伽梵。時彼菩薩既遇佛已，即於法中剃除鬚髮服袈裟衣，以清淨信棄捨家法趣於非家，滿拘胝歲修行梵行。如是次第十千如來出現於世，律儀菩薩皆得值遇，於諸佛所殖眾德本，常勤精進修行梵行。彼住律儀菩薩常與其兄同生一處修諸聖道，唯於一佛不修梵行，以是因故律儀菩薩先得成佛出現於世，名曰熾然精進如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。住世教化經九十拘胝歲，聲聞大眾有九十那庾多共會說法。舍利子！熾然精進如來興世之時，彼住律儀菩薩為轉輪王威加四域，福德所被，於熾然精進如來極起深信，以種種上妙衣服餚饍飲食病緣醫藥什物眾具，供養恭敬尊重讚歎，於三月中奉獻彼佛及苾芻僧。舍利子！爾時熾然精進如來、應、正等覺雖受供養，為欲覺悟彼輪王故，令其憶念，說伽他曰：
Śāriputra! At that time, the Bodhisattva's appearance was as handsome as a sixteen-year-old youth. Not delighting in worldly entanglements and constantly contemplating their faults, he shaved his hair and beard, donned the kaṣāya robe, and with pure faith, abandoned the householder's life for the homeless life, diligently practicing brahmacarya for twenty thousand years. After his life ended, he was reborn in the Brahma world, and when his lifespan there was exhausted, he was reborn in Jambudvīpa.
Śāriputra! At that time, a Buddha appeared in the world in Jambudvīpa, named Tathāgata Wonderful Fragrance, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān. When that Bodhisattva encountered this Buddha, he immediately shaved his hair and beard, donned the kaṣāya robe, and with pure faith, abandoned the householder's life for the homeless life within the Dharma, practicing brahmacarya for a full koṭi of years.
In this way, ten thousand Tathāgatas appeared in the world in succession, and the Bodhisattva Observance of Precepts encountered them all, planting roots of virtue with all these Buddhas, always diligently practicing brahmacarya. This Bodhisattva Abiding in Precepts was always born in the same place as his elder brother, cultivating the noble path together, except for one Buddha under whom he did not practice brahmacarya. Because of this, the Bodhisattva Observance of Precepts attained Buddhahood first and appeared in the world, named Tathāgata Blazing Diligence, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān. He remained in the world teaching for ninety koṭis of years, with an assembly of ninety nayutas of śrāvakas gathering to hear the Dharma.
Śāriputra! When Tathāgata Blazing Diligence appeared in the world, the Bodhisattva Abiding in Precepts was a wheel-turning king ruling over the four continents, blessed with merit. He had deep faith in Tathāgata Blazing Diligence and made offerings, paid respects, honored, and praised him with various excellent clothes, delicious foods and drinks, medicines for illnesses, and various necessities, offering them to that Buddha and the bhikṣu saṅgha for three months.
Śāriputra! At that time, although Tathāgata Blazing Diligence, Arhat, Samyaksaṃbuddha accepted the offerings, in order to awaken that wheel-turning king and make him remember, he spoke this gāthā:
若為證得諸佛法， 勇猛精進最為上， 貪著五欲諸含生， 凡有所求難果遂。
To attain the Buddhas' dharmas, Courageous diligence is supreme. Beings attached to the five desires, Find it hard to fulfill their pursuits.
若求義利於五欲， 智者當知無義利， 汝今處在無義中， 求勝義利不可得。
If seeking benefit in the five desires, The wise know there is no benefit. You now dwell in meaninglessness, Unable to attain supreme meaning.
我昔與汝為兄弟， 俱發弘誓趣菩提， 爾時競列至誠言， 誰速在初成正覺。
In the past, you and I were brothers, Both making great vows for enlightenment. At that time, we competed with sincere words, Who would first attain perfect enlightenment.
今汝見我證菩提， 轉勝梵輪於大眾， 汝猶沈溺五欲家， 淫荒女色恒守護。
Now you see I've realized bodhi, Turning the supreme Brahma wheel for the assembly. Yet you still sink in the house of five desires, Always guarding lust and female forms.
過去諸佛常宣說， 智者不應保弊欲， 是故我恒勤遠離， 曾未追求行放逸。
Past Buddhas have always proclaimed, The wise should not cherish base desires. Thus, I always diligently avoid them, Never pursuing careless conduct.
汝攝惡慧行無義， 汝常安住無義業， 欲法引苦汝長迷， 離欲清淨聖所讚。』
You embrace evil wisdom, act without meaning, You always dwell in meaningless deeds. Long deluded by desire-dharmas that bring suffering, Renouncing desire and purity are praised by the sages.
「舍利子！時彼輪王聞熾然精進如來說伽他已，生大覺悟深見欲過，希求出家。竟不辭諸妻子眷屬長者僚宰大小諸王，亦不顧戀國邑人民財寶府藏，即從座起往如來前，一心合掌說伽他曰：
Śāriputra! At that time, after the wheel-turning king heard the verses spoken by Blazing Diligence Tathāgata, he gained great awakening and deeply saw the faults of desire, aspiring to leave home. Without bidding farewell to his wives, children, relatives, elders, ministers, great and small kings, and without attachment to his country, cities, people, wealth, or treasuries, he immediately rose from his seat, went before the Tathāgata, and with single-minded devotion and palms joined, spoke these verses:
我當悉捨於家國， 要往空閑至命終， 寧使肌肉並乾枯， 為佛菩提因緣故。
I shall abandon all my family and country, And go to solitude until the end of my life. Even if my flesh and muscles wither away, It will be for the sake of Buddha's enlightenment.
復當勇猛大精進， 利益無量諸群生， 棄捨家法趣非家， 當住虛靜無為處。
I shall again arouse great and courageous diligence, To benefit countless sentient beings, Abandoning household dharmas for homelessness, To dwell in empty, quiet, and unconditioned places.
不欣緣附於五欲， 弊惡誑惑彼愚夫， 由我陷沒欲泥中， 故使掩面而隨後。
I do not delight in attaching to the five desires, Which delude and deceive those foolish people. Because I have sunk into the mud of desire, I cover my face and follow behind.
諸欲財寶及王位， 一切一時皆棄捨， 即於如來聖教中， 專務精修無上道。
All desires, wealth, and royal position, I shall abandon all at once. Within the Tathāgata's holy teachings, I will diligently cultivate the supreme path.
誰有智者當親附？ 誰行學藏有為行？ 令我修行精進已， 不速成佛耽諸欲。
Who with wisdom would attach to these? Who would practice the treasury of conditioned actions? Having practiced diligence, How could I not swiftly become a Buddha, indulging in desires?
是故我捨諸欲樂， 王位財寶皆除斷， 要歸佛教趣非家， 為佛菩提因緣故。』
Therefore, I abandon all pleasures of desire, Cutting off royal position and wealth. I must return to the Buddha's teachings and tend towards homelessness, For the sake of the causes and conditions of Buddha's enlightenment.
「舍利子！爾時輪王說伽他已，即於熾然精進佛所剃除鬚髮服袈裟衣，以淨信心棄捨家法趣非家道，往空靜處勤修梵行。於時復有六十拘胝百千眾生，聞彼輪王出家學道，亦懷淨信除捨俗相，隨王出家修諸梵行。舍利子！時熾然精進如來處世垂化久乃涅槃。輪王苾芻見佛滅度，悲感充塞，奉接如來遺身舍利，起窣堵波嚴飾供養。其後不久便致命終，生覩史多天。受天報盡，還生贍部洲中。即於是劫成阿耨多羅三藐三菩提，名曰妙行如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。其佛住世滿拘胝歲，聲聞弟子有拘胝那庾多而共集會，皆是大阿羅漢，諸漏已盡，乃至一切心得自在，已到究竟第一彼岸。妙行如來安住百千菩薩摩訶薩，令於阿耨多羅三藐三菩提不復退轉，又為無量無數諸眾生等宣揚妙法。所應作已，入般涅槃。正法住世經餘一劫，流布舍利饒益眾生，亦如我今般涅槃後舍利廣流等無有異。」
Śāriputra! At that time, after the wheel-turning king spoke these verses, he immediately went to Blazing Diligence Buddha, shaved his hair and beard, donned the kaṣāya robe, and with pure faith abandoned the householder's life for the homeless path, going to a quiet place to diligently practice brahmacarya. At that time, there were also six hundred million hundred thousand beings who, hearing that the wheel-turning king had left home to study the path, also developed pure faith, abandoned worldly appearances, and followed the king in leaving home to practice brahmacarya.
Śāriputra! At that time, Blazing Diligence Tathāgata had been in the world teaching for a long time before entering nirvāṇa. The wheel-turning king bhikṣu, seeing the Buddha's passing, was filled with sorrow. He received the Tathāgata's relics and built a stūpa to adorn and make offerings. Not long after, he passed away and was reborn in the Tuṣita heaven. When his heavenly rewards were exhausted, he was reborn in Jambudvīpa. In that very kalpa, he attained anuttara-samyak-saṃbodhi and was named Tathāgata Wonderful Conduct, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān.
That Buddha remained in the world for a full koṭi of years. His śrāvaka disciples numbered koṭis of nayutas who gathered together, all great arhats who had exhausted all defilements, up to having attained mastery of mind, having reached the ultimate other shore. Tathāgata Wonderful Conduct established hundreds of thousands of bodhisattva mahāsattvas in irreversible progress towards anuttara-samyak-saṃbodhi, and also expounded the wonderful Dharma for countless, innumerable beings. Having done what was to be done, he entered parinirvāṇa. The true Dharma remained in the world for another kalpa, with his relics being widely distributed to benefit beings, just as my relics will be widely distributed after my parinirvāṇa, without any difference.
爾時佛告舍利子：「諸菩薩摩訶薩行毘利耶波羅蜜多故，安住正勤行菩薩道，應當依隨律儀菩薩摩訶薩修學勇猛無倦精進波羅蜜多，不應依附彼枯骨瑣住慳眾生而為修學。舍利子！若有菩薩樂求菩提，不應他家而生慳悋。若復失念起慳悋時，應樂觀察三種怖畏。何等為三？謂於他家數致來往，或因乞食或復談話，纏綿不已遂成親好。見彼第二賢善苾芻，以貪著故便生慳嫉，或時微起一念恚心不相隨順，由是緣故當知攝受地獄諸苦業道，當知下生盲種於其心田，當知生邊地業具足攝受。舍利子！我今為汝更說其相。謂彼菩薩見諸賢善清淨苾芻來至其所，輒生嫉妬瞋恚之心，內雖忿結而外現清白，與交言論心乃慳悋，而身恒將遇隨事供擬，或私處隱屏怒眼視之，或以不實事用加誣謗。舍利子！以是因緣，如是菩薩當知攝受地獄業道，生盲種子植其中心，雖生人道復在邊地、遭諸苦楚、受生盲報、多被誹謗、為他役使，晝夜辛勤初無停息。舍利子！若諸菩薩設於他家起慳嫉時，應思惟此三種怖畏。」
At that time, the Buddha said to Śāriputra: "Bodhisattva Mahāsattvas practicing the pāramitā of vigor should abide in right effort while practicing the Bodhisattva path. They should follow and learn from Bodhisattva Mahāsattvas who observe precepts and cultivate courageous and untiring vigor pāramitā. They should not associate with or learn from those miserly beings who are like dry bones.
Śāriputra! If there are Bodhisattvas who delight in seeking bodhi, they should not be miserly towards other households. If they forget themselves and become miserly, they should contemplate three kinds of fears. What are these three?
- Frequently visiting other households, whether for alms or conversation, becoming entangled and developing close relationships.
- Seeing another virtuous bhikṣu and becoming miserly and jealous due to attachment, or sometimes giving rise to even a slight thought of anger and not following along with them.
- Because of these conditions, know that one is embracing the karmic paths of hell suffering, planting seeds of rebirth as a blind person in one's mind-field, and fully embracing the karma of rebirth in border regions.
Śāriputra! I will further explain these characteristics to you. When such a Bodhisattva sees virtuous and pure bhikṣus come to their place, they immediately give rise to jealousy and anger in their mind. Although inwardly resentful, they outwardly appear pure. When conversing, their mind is miserly, yet their body always prepares to offer service. In private, they glare at them angrily, or they slander them with untrue matters.
Śāriputra! For these reasons, know that such a Bodhisattva is embracing the karmic paths of hell, planting seeds of rebirth as a blind person in their mind, and even if reborn as a human, they will be in border regions, encountering various sufferings, experiencing the retribution of being born blind, often being slandered, and serving others, toiling day and night without rest.
Śāriputra! If Bodhisattvas give rise to miserliness and jealousy towards other households, they should contemplate these three kinds of fears."
爾時如來說是語已，長老舍利子白佛言：「甚奇，世尊！未曾有也。是諸菩薩摩訶薩極為希有，乃能善遇如來說是家慳出要之法。善哉世尊！願為我等諸聲聞眾說正法要離家慳相。所以者何？我等於佛法中，非為不願脫於地獄生盲邊地誹謗果報，常願生於中國人趣。我等聲聞深欲樂聞離家慳法，唯願世尊捨無緣怨，不捨我等，必為宣說。」
At that time, after the Tathāgata had spoken these words, the Elder Śāriputra said to the Buddha: "How wonderful, World-Honored One! This is unprecedented. These Bodhisattva Mahāsattvas are extremely rare, to be able to encounter the Tathāgata speaking this Dharma of renouncing household miserliness. Excellent, World-Honored One! Please expound for us, the assembly of śrāvakas, the essential Dharma for abandoning the characteristics of household miserliness. Why? We, in the Buddha's Dharma, do not wish to be free from the karmic results of hell, being born blind, living in border regions, or being slandered, but always wish to be born among humans in the central countries. We śrāvakas deeply desire to hear the Dharma of abandoning household miserliness. We only wish that the World-Honored One would abandon baseless resentment, not abandon us, and certainly expound it for us."
爾時佛告舍利子：「善哉善哉。舍利子！甚為希有。汝等乃能住無浮諂，請問如來如是之義。諦聽諦聽，當為汝說。舍利子！若有眾生欲隨如來修學佛法，我當為彼如應顯說。何以故？以諸眾生能隨佛學，如來不違彼意，必現其前而為說故。又舍利子！若有眾生不樂隨佛修學正法，若為彼說，是人聞已則當成立鬪諍根本。舍利子！如是成就淨信菩薩摩訶薩行毘利耶波羅蜜多故，於諸佛法廣生淨信，長久大夜常樂觀察，為欲救濟沈溺眾生故，往如來所，殷勤鄭重諮疑問義，凡所敷演樂欲聽聞。既聞法已，復獲廣大清淨深信，歡喜踊躍倍加精進，受持正法如說修行。又舍利子！當來之世我諸弟子，少有苾芻深心希樂趣般涅槃寂靜之法，多依三事以為常業。何等為三？一者常喜追求世間名利，二者貪樂朋黨追求食家往還不絕，三者喜樂追求花飾房宇貯積財富什物資具。是名依止追求三事。舍利子！是諸苾芻以依如是三種事故，終不解脫三種惡趣。舍利子！如是苾芻不樂解脫地獄傍生焰魔鬼趣，而返喜樂勤修滅盡趣天道法，又常勤修相言鬪訟譏刺離間諍論之事，復樂攝受心不淨信諸惡友等，捨空靜林依泊村落，白衣俗人而為朋翼。舍利子！諸在家者作如是言：『如是長老數來我家與我同好，我當供給，施其衣服飲食臥具病緣醫藥諸餘資具。彼住空閑諸長老等，既於俗人素無周接，我等如何與之言問？』以此事故，是諸苾芻與在家者轉相親狎，更互談說但敘世事繁雜戲論。舍利子！是惡苾芻樂共無良之人同止遊涉，久著住處曾無移轉，多覓朋黨及多食家，數數瞻視躬行慶弔，由此事故密懷親愛。設有客苾芻來都無供給，先行毀呰非法之言。而客苾芻實是賢聖，是惡苾芻亦不稱說：『汝為多聞具戒清淨。汝是預流、一來、不還、阿羅漢果。』如是等言全不稱說。舍利子！是惡苾芻在我法中不修我法，更無餘事，唯樂毀呰訶罵不息。舍利子！彼諸俗人為朋黨者又作是言：『諸客苾芻未曾與我共住久處周旋還往，舊住苾芻與我久住，情事相委通致使命經理緣務。以是義故，我當與諸舊住苾芻共相護悋假為威勢。』舍利子！以是等故，諸惡苾芻於是經典若解不解，一切時中皆悉誹謗毀呰不信。又舍利子！若復有人聽聞如來所說經典，如是文句差別法門常樂聽聞，聞便信解無疑惑者，必能捨離如是眾生，及捨應往惡趣之業。如是舍利子！修行無倦精進菩薩摩訶薩，聽聞如是慳嫉等相往惡趣業，既聞是已便不自行家慳等事，況復為他開示此法。舍利子！如是名為菩薩摩訶薩精勤無倦修行毘利耶波羅蜜多。應如是學。
At that time, the Buddha said to Śāriputra: "Excellent, excellent. Śāriputra! It is extremely rare. You are able to dwell without flattery and deceit, asking the Tathāgata about such meanings. Listen carefully, listen carefully, I will explain it to you.
Śāriputra! If there are beings who wish to follow the Tathāgata in studying the Buddha's Dharma, I will explain it to them as appropriate. Why? Because for beings who can follow the Buddha's teachings, the Tathāgata does not go against their intentions and will certainly appear before them to explain.
Moreover, Śāriputra! If there are beings who do not delight in following the Buddha to study the true Dharma, if one were to explain to them, upon hearing it, they would establish the roots of dispute.
Śāriputra! Thus, Bodhisattva Mahāsattvas who have accomplished pure faith practice the pāramitā of vigor, and therefore generate vast pure faith in all Buddha dharmas. Throughout the long night, they always delight in observing, and in order to rescue beings sinking in suffering, they go to the Tathāgata, earnestly and respectfully inquiring about doubts and meanings, delighting in hearing all that is expounded. Having heard the Dharma, they again acquire vast, pure, and deep faith, rejoicing and increasing their diligence twofold, upholding the true Dharma and practicing as taught.
Furthermore, Śāriputra! In the future world, among my disciples, few bhikṣus will deeply aspire to the peaceful Dharma of nirvāṇa. Many will rely on three things as their constant practice. What are these three? First, always delighting in pursuing worldly fame and gain; second, greedily delighting in forming cliques and constantly visiting households for food; third, delighting in pursuing ornate dwellings and accumulating wealth and possessions. These are called relying on and pursuing three things.
Śāriputra! Because these bhikṣus rely on these three things, they will never be liberated from the three evil destinies. Śāriputra! Such bhikṣus do not delight in liberation from the destinies of hell, animals, and hungry ghosts, but instead delight in diligently cultivating the path to heavenly realms. They also constantly cultivate mutual accusations, disputes, criticisms, discord, and arguments. They further delight in associating with evil friends whose minds lack pure faith, abandoning quiet forests to dwell in villages, with white-robed laypeople as their companions.
Śāriputra! The householders say: 'These elders often come to our homes and are friendly with us. We should provide for them, offering them robes, food, bedding, medicines for illness, and other necessities. As for those elders dwelling in solitude, since they have no interaction with laypeople, how can we converse with them?' Because of this, these bhikṣus become increasingly intimate with householders, engaging in mutual conversations that only discuss worldly matters and frivolous talk.
Śāriputra! These evil bhikṣus delight in dwelling and traveling with unvirtuous people, staying in one place for a long time without moving, seeking many cliques and many households for food, frequently visiting to offer congratulations and condolences, and because of this, secretly harboring affection. If guest bhikṣus come, they provide nothing and first speak words of slander and non-Dharma. Even if the guest bhikṣus are truly worthy and holy, these evil bhikṣus do not praise them, saying: 'You are learned and pure in precepts. You are a Stream-enterer, Once-returner, Non-returner, or have attained the fruit of Arhatship.' They do not speak such words at all.
Śāriputra! These evil bhikṣus do not practice my Dharma within my Dharma. They have no other business but to delight in slandering and criticizing without ceasing.
Śāriputra! Those laypeople who form cliques also say: 'The guest bhikṣus have never lived with us for a long time or interacted with us. The long-term resident bhikṣus have lived with us for a long time, we are familiar with each other's affairs and they carry out errands and manage matters for us. For this reason, we should protect and be partial to the long-term resident bhikṣus, using this as a show of power.'
Śāriputra! Because of these things, whether they understand this sūtra or not, the evil bhikṣus always slander, criticize, and disbelieve it.
Moreover, Śāriputra! If there are people who listen to the sūtras spoken by the Tathāgata, who always delight in hearing such phrases and different Dharma gates, and who upon hearing, believe and understand without doubt, they will certainly be able to abandon such beings and abandon the karma that leads to evil destinies.
Thus, Śāriputra! Bodhisattva Mahāsattvas who practice unwearied diligence, upon hearing of such characteristics of miserliness and jealousy that lead to evil destinies, having heard this, do not themselves engage in household miserliness and such, let alone expound this Dharma to others.
Śāriputra! This is called the Bodhisattva Mahāsattva's diligent and unwearied practice of the pāramitā of vigor. One should learn thus."
大寶積經卷第四十七
大寶積經卷第四十八
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二毘利耶波羅蜜多品
第九之四
「復次舍利子！菩薩摩訶薩精勤無倦修習毘利耶波羅蜜多時，於諸眾生起病者想。何以故？一切眾生常是病者，恒為三種熱惱所燒惱故。舍利子！何等名為三種熱惱？所謂貪欲熱惱、瞋恚熱惱、愚癡熱惱。菩薩摩訶薩作如是念：『我等今者應以如是無上正法阿竭陀膏藥，塗傅如是熱惱眾生。何以故？由是無上正法清涼微妙膏藥用塗傅故，一切眾生貪瞋癡等諸熱惱病皆悉除滅。』舍利子！諸菩薩摩訶薩以是正法良藥塗傅眾生令三毒滅故，是菩薩摩訶薩無倦正勤修行毘利耶波羅蜜多。應如是學。
Furthermore, Śāriputra! When Bodhisattva Mahāsattvas diligently and tirelessly cultivate the pāramitā of vigor, they view all sentient beings as sick. Why? Because all sentient beings are constantly sick, always being burned and afflicted by three kinds of fevers. Śāriputra! What are these three kinds of fevers? Namely, the fever of desire, the fever of anger, and the fever of ignorance.
Bodhisattva Mahāsattvas think thus: "We should now apply the supreme true Dharma agada ointment to these feverish sentient beings. Why? Because by applying this supreme true Dharma cool and subtle ointment, all sentient beings' diseases of fevers such as greed, anger, and ignorance will be completely eliminated."
Śāriputra! Because Bodhisattva Mahāsattvas apply this true Dharma medicine to sentient beings to eliminate the three poisons, these Bodhisattva Mahāsattvas tirelessly practice right effort in cultivating the pāramitā of vigor. They should learn thus.
「復次舍利子！菩薩摩訶薩修行毘利耶波羅蜜多，其相無量。我今當說。舍利子！菩薩摩訶薩常作是念：『所謂一切眾生皆是病者。何以故？由為三毒常熱惱故。若有眾生生地獄者，亦為如是貪瞋癡等之所燒惱。如是生傍生者、焰魔世界、人中、天上，所有眾生無不為是三毒燒惱。若有眾生成疑見等諸煩惱者，亦常為於貪瞋癡等之所燒惱。』舍利子！是諸眾生具煩惱病，非餘良醫及勝妙藥若塗若傅能令貪瞋癡等熱惱靜息，唯除如來無上勝妙大法醫王，及證法身菩薩摩訶薩以大願力自嚴持身為良藥已，乃能除滅一切眾生貪瞋癡等諸熱惱病。
Furthermore, Śāriputra! The characteristics of Bodhisattva Mahāsattvas practicing the pāramitā of vigor are immeasurable. I will now explain them. Śāriputra! Bodhisattva Mahāsattvas constantly think thus: "All sentient beings are sick. Why? Because they are constantly afflicted by the three poisons. If there are beings born in hell, they are also burned and afflicted by greed, anger, and delusion. Similarly, those born as animals, in the world of Yama, among humans, or in the heavens - all beings are burned by these three poisons. If there are beings who have doubts, wrong views, and other afflictions, they are also constantly burned and afflicted by greed, anger, and delusion."
Śāriputra! These sentient beings are afflicted with the sickness of defilements. No other good physician or excellent medicine, whether applied externally or taken internally, can calm the burning afflictions of greed, anger, and delusion. Only the Tathāgata, the unsurpassed, excellent great king of Dharma physicians, and the Bodhisattva Mahāsattvas who have realized the Dharmakāya and who, through the power of their great vows, have adorned and maintained their bodies as excellent medicine, can eliminate all sentient beings' burning afflictions of greed, anger, delusion, and so forth.
「復次舍利子！汝應解了如是法門，所謂一切眾生貪瞋癡病非餘醫藥而能差愈，唯有如來無上醫王、法身菩薩以大願力而得除滅。舍利子！於汝意云何？眾生界多，地等界多？」
Furthermore, Śāriputra! You should understand this Dharma gate, namely that the diseases of greed, anger, and delusion of all sentient beings cannot be cured by any other medicine. Only the Tathāgata, the unsurpassed king of physicians, and the Dharmakāya Bodhisattvas can eliminate them through the power of their great vows. Śāriputra! What do you think? Are there more realms of sentient beings or more realms of earth and other elements?
舍利子白佛言：「世尊！如我解佛所說妙義，眾生界多，非大地界，亦非水界火界風界所能比類。」
Śāriputra said to the Buddha: "World-Honored One! As I understand the subtle meaning of what the Buddha has said, there are more realms of sentient beings. They cannot be compared to the realms of earth, nor to the realms of water, fire, or wind."
佛言：「如是如是。如汝所說。眾生界多，非大地界。乃至眾生界多，非彼風界。舍利子！我今更說如是之相。舍利子！有諸眾生身形微細難可覩見，非佛法外諸神仙眼之所能及，亦非聲聞獨覺天眼境界，唯是如來清淨天眼所能照了。舍利子！如來以淨天眼，明見如車輪量。所有微細含識眾生其數無量，多於三千大千世界於人天趣諸受生者。舍利子！如是無量無邊諸有情界，乃至三千大千世界一切有情，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，若可見、若不可見、如是乃至所有假名建立諸有情界、設使於一剎那、或一羅婆、或一牟呼多頃，非前非後皆得人身。彼諸人等並成良醫，壽命一劫明練方術，通閑醫道為大醫師，善療眾病皆如今者時縛迦醫王。舍利子！彼諸醫王同共集議，作如是言：『有一眾生懷貪瞋癡熱惱之病，我為醫王，勤加功用當為除滅。』如是舍利子！設使彼等一一諸醫皆持清涼妙藥，其量高廣如蘇迷盧山王，並又勤加功用，將欲滅一眾生貪瞋癡惱。又彼諸醫於是清涼藥分山王摩以為末，盡其劫壽塗一眾生；一切醫王盡其功術並悉疲倦，乃至藥分山王用末塗盡，皆亦不能滅一眾生貪瞋癡等諸惱熱病。復次舍利子！諸佛如來出興于世，見諸眾生具煩惱病。如來但說一不淨觀無上正法阿竭陀膏藥，用以塗傅，無量眾生貪欲熱惱無不除滅。如是塗傅無量百眾生、無量千眾生、無量百千眾生、無量拘胝眾生、無量百拘胝、無量千拘胝、無量百千拘胝眾生、無量拘胝那庾多眾生、無量百拘胝那庾多、無量千拘胝那庾多、無量百千拘胝那庾多眾生，如是無量薑羯羅眾生、無量頻跋羅眾生，乃至無量不可說不可說眾生，以聞一不淨觀故，貪欲熱惱同時靜息。舍利子！如來但說一慈悲觀無上正法清涼妙藥，用以塗傅，無量眾生瞋恚熱惱皆得除滅。乃至不可說不可說眾生，瞋恚除滅亦復如是。舍利子！如來但說一因緣觀無上正法清涼妙藥，用以塗傅，無量眾生愚癡熱惱皆得止息。乃至不可說不可說眾生，愚癡止息亦復如是。又舍利子！證得法身菩薩摩訶薩，亦以大願自嚴持身為法良藥，善能息滅無量眾生三毒熱惱，乃至息滅不可說不可說無量眾生貪瞋癡等諸惱熱病。
The Buddha said: "It is so, it is so. As you have said, the realm of sentient beings is greater than the realm of earth. Up to the realm of sentient beings being greater than the realm of wind. Śāriputra! I will now further explain this characteristic.
Śāriputra! There are sentient beings whose bodies are so subtle that they are difficult to see. They are beyond the vision of divine sages outside of the Buddha's Dharma, and also beyond the realm of the divine eye of śrāvakas and pratyekabuddhas. Only the pure divine eye of the Tathāgata can clearly perceive them. Śāriputra! The Tathāgata, with his pure divine eye, clearly sees as if within the circumference of a wheel. The number of subtle sentient beings with consciousness is immeasurable, far exceeding those born in human and heavenly realms in the three thousand great thousand world systems.
Śāriputra! These immeasurable and boundless realms of sentient beings, up to all sentient beings in the three thousand great thousand world systems - whether born from eggs, wombs, moisture, or transformation; whether with form or without form; whether with perception or without perception, or neither with nor without perception; whether visible or invisible - up to all conventionally established realms of sentient beings, suppose they all obtained human bodies simultaneously in one kṣaṇa, one lava, or one muhūrta.
All these people would become excellent physicians, with lifespans of one kalpa, skilled in medical arts, well-versed in medical ways, becoming great doctors, able to cure all diseases like the current King of Physicians, Jīvaka. Śāriputra! These physician kings would gather and discuss, saying: 'There is a sentient being afflicted with the disease of greed, anger, and delusion. As physician kings, we should diligently apply our skills to eliminate it.'
Thus, Śāriputra! Suppose each of these physicians held cool and wondrous medicine, in quantity as vast and high as Mount Sumeru, and diligently applied their skills, wishing to extinguish the afflictions of greed, anger, and delusion of one sentient being. These physicians would grind this cool medicinal mountain into powder, and throughout their kalpa-long lifespan, apply it to one sentient being. All the physician kings would exhaust their skills and become weary, and even when the medicinal mountain is completely used up as powder, they still would not be able to extinguish the afflicting diseases of greed, anger, and delusion of a single sentient being.
Furthermore, Śāriputra! When the Buddhas and Tathāgatas appear in the world, they see sentient beings afflicted with the disease of defilements. The Tathāgata merely teaches one meditation on impurity, the unsurpassed true Dharma agada ointment. When applied, the afflicting fever of greed and desire of immeasurable sentient beings is extinguished without exception. Thus, it is applied to immeasurable hundreds of beings, immeasurable thousands of beings, immeasurable hundreds of thousands of beings, immeasurable koṭis of beings, up to immeasurable, indescribable, indescribable numbers of beings. By hearing this one meditation on impurity, their afflicting fever of greed and desire is simultaneously calmed.
Śāriputra! The Tathāgata merely teaches one meditation on loving-kindness and compassion, the unsurpassed true Dharma cool and wondrous medicine. When applied, the afflicting fever of anger of immeasurable sentient beings is all extinguished. Up to indescribable, indescribable numbers of beings, their anger is extinguished in the same way.
Śāriputra! The Tathāgata merely teaches one meditation on dependent origination, the unsurpassed true Dharma cool and wondrous medicine. When applied, the afflicting fever of ignorance of immeasurable sentient beings is all calmed. Up to indescribable, indescribable numbers of beings, their ignorance is calmed in the same way.
Moreover, Śāriputra! Bodhisattva Mahāsattvas who have realized the Dharmakāya also, through their great vows, adorn and maintain their bodies as excellent Dharma medicine. They are able to extinguish the afflicting fevers of the three poisons of immeasurable sentient beings, up to extinguishing the afflicting diseases of greed, anger, and delusion of immeasurable, indescribable, indescribable numbers of sentient beings."
「復次舍利子！如我先說，證得成就法身菩薩摩訶薩願力持身而為良藥，用滅無量不可說眾生煩惱熱病。如是等相，吾今更說，汝當諦聽。舍利子！我念往昔過無數劫有佛興世，名曰然燈如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！爾時然燈如來、應、正等覺為我授記，作如是言：『汝摩納婆！於當來世過阿僧企耶劫，當得作佛，號釋迦牟尼如來、應、正等覺乃至佛、薄伽梵。』舍利子！彼然燈佛授我記已，爾時便證法身成就。佛滅度後，我為帝釋名微妙眼，於三十三天，得大自在、具大神通、有大威德、宗族熾盛。舍利子！是時贍部洲中有八萬四千大城，有無量千村邑聚落市肆居止，復有無量百千拘胝那庾多一切眾生住如是處，人物繁擁極為興盛。舍利子！當於爾時有大疫病中劫出現，多有眾生遭遇重病，身體潰爛、癰腫痤癤、疥癬惡瘡、風熱痰癊，互相違返。以要言之，一切病苦無不畢集。於時復有無量百千諸醫藥師，為欲救療如是病苦，勤加功用極致疲倦，而眾生病無有愈者。舍利子！彼諸無量病苦眾生不遇良醫，為病所弊，無有救護、無有歸趣，皆共呼嗟，失聲號哭涕泣橫流，作如是言：『我今受此無量重病。何處當有天、龍、藥叉、健達縛及諸羅剎、人非人等，以大慈悲而能見為除我病者？若有能除我病苦者，我當不悋一切財寶厚報其恩，隨其教誨。』舍利子！我於爾時以淨天眼超過於人，見諸眾生種種疫病逼惱其身，煩冤纏繞無有救濟。又以天耳清淨過人，徹聽眾生號訴之聲，極為悲怨酸楚難聞。舍利子！我於彼時見聞是已，於是眾生深起大悲，即作是念：『一何苦哉！如是無量無邊眾生遭是重病，無舍無宅、無救無護、無歸依趣、無能療者。我今決定為諸眾生為舍為宅、為救為護、為歸依處、為醫療者，必令病惱普皆平復。』舍利子！我於爾時便隱帝釋高廣之形，於贍部洲俱盧大城不遠受化生大眾生身，名曰蘇摩。既受生已，住虛空中，以伽他頌遍告贍部洲內所有眾生說其頌曰：
Furthermore, Śāriputra! As I said before, Bodhisattva Mahāsattvas who have realized and accomplished the Dharmakāya use the power of their vows to maintain their bodies as excellent medicine to extinguish the afflictions and fever-like illnesses of countless, inexpressible numbers of sentient beings. I will now further explain such characteristics. Listen carefully.
Śāriputra! I remember in the distant past, countless kalpas ago, there was a Buddha who appeared in the world named Dīpaṃkara Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān. Śāriputra! At that time, Dīpaṃkara Tathāgata, Arhat, Samyaksaṃbuddha gave me a prediction, saying: "You, young man! In the future world, after asaṃkhyeya kalpas, you will become a Buddha named Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, up to Buddha, Bhagavān."
Śāriputra! After Dīpaṃkara Buddha gave me this prediction, I then realized and accomplished the Dharmakāya. After the Buddha's parinirvāṇa, I became Śakra named Wonderful Eye in the Trāyastriṃśa Heaven, attaining great freedom, possessing great supernatural powers, having great majestic virtue, and a flourishing clan.
Śāriputra! At that time, in Jambudvīpa there were eighty-four thousand great cities, countless thousands of villages, towns, markets, and dwellings, and countless hundreds of thousands of koṭis of nayutas of all sentient beings living in such places, with people and things extremely prosperous and flourishing.
Śāriputra! At that time, a great epidemic appeared in the middle kalpa, and many beings encountered severe illnesses. Their bodies festered and rotted, with boils, pimples, scabies, evil sores, wind, heat, and phlegm disorders, all conflicting with each other. In short, all kinds of illnesses and sufferings were gathered together. At that time, there were also countless hundreds of thousands of physicians and medicine masters who, wishing to cure such illnesses and sufferings, diligently applied their efforts to the point of extreme exhaustion, yet the illnesses of sentient beings were not cured.
Śāriputra! Those countless suffering and ill beings, not encountering good physicians, were overcome by illness, without rescue or protection, without refuge. They all cried out together, wailing and weeping with tears flowing, saying: "We now suffer from these countless severe illnesses. Where are there devas, nāgas, yakṣas, gandharvas, and rākṣasas, humans or non-humans, who with great compassion can see us and remove our illnesses? If there is anyone who can remove our illness and suffering, we will not begrudge any wealth to repay their kindness and follow their teachings."
Śāriputra! At that time, with my pure divine eye surpassing humans, I saw the various epidemic diseases afflicting the bodies of sentient beings, entangled in suffering without rescue. And with my divine ear, pure and surpassing humans, I thoroughly heard the cries of sentient beings, extremely sorrowful and bitter, difficult to hear.
Śāriputra! Having seen and heard this at that time, I gave rise to great compassion for these sentient beings and immediately thought: "How painful! Such countless, boundless sentient beings have encountered these severe illnesses, without shelter, without home, without rescue, without protection, without refuge, without anyone who can cure them. I now definitely resolve to be for all sentient beings a shelter, a home, a rescuer, a protector, a place of refuge, a physician and healer, and will certainly cause all their illnesses and afflictions to be completely cured."
Śāriputra! At that time, I then concealed my lofty and vast form as Śakra, and took birth through transformation as a great being not far from the great city of Kuru in Jambudvīpa, named Soma. Having been born, I dwelt in the sky and, using gāthā verses, proclaimed to all sentient beings in Jambudvīpa, speaking these verses:
俱盧大城為不遠， 有大身者名蘇摩， 若有眾生噉其肉， 一切病惱皆除愈。
Not far from the great city of Kuru, There is a great-bodied one named Soma. If any being eats his flesh, All their illnesses and afflictions will be cured.
彼無瞋恚諸忿害， 為作良藥生贍部， 汝當欣踊勿驚疑， 隨意割肉除眾惱。』
He has no anger or harmful intentions, Born in Jambudvīpa to be a good medicine. You should rejoice and not be alarmed or doubtful, Cut his flesh at will to remove the afflictions of many.
「舍利子！爾時贍部洲內所有諸城八萬四千村落市肆，又無量千一切含識為病惱者，聞是聲已，一時皆往俱盧大城蘇摩菩薩大身之所，競以利刀或割或截彼之身肉。舍利子！蘇摩菩薩行精進行，當被割時於其身內出大音聲，說伽他曰：
Śāriputra! At that time, in all the cities, 84,000 villages and markets within Jambudvīpa, and countless thousands of all conscious beings who were afflicted by illness, upon hearing this sound, all went at once to the great body of Bodhisattva Soma in the great city of Kuru. They competed to cut or slice his flesh with sharp knives. Śāriputra! Bodhisattva Soma, practicing diligent conduct, when being cut, emitted a great sound from within his body, speaking this gāthā:
若此能實證菩提， 智藏當成無盡者， 隨我所發諦誠言， 亦願身肉常無盡。』
If this can truly realize bodhi, The treasury of wisdom should become inexhaustible. According to the truthful words I have spoken, I also wish that my body and flesh will always be inexhaustible.
「舍利子！爾時贍部洲內一切眾生為病逼故，段段割截菩薩之身，或擔持去、或就食者。雖被加害，以願力故隨割隨生無有缺減。舍利子！是諸眾生噉食蘇摩菩薩肉已，一切病患悉皆除滅。病既除差，復令眾生心得安樂形無變易。是諸眾生身心安樂，展轉聲告遍贍部洲。來食肉已，病皆除愈無有變易身心安樂。舍利子！爾時一切贍部洲中人民之類，若男若女童男童女，食菩薩肉病除愈者，於是菩薩深懷恩慧競自思惟：『是蘇摩者極有重恩，除我病苦施我安樂令無變易。我當云何施設供養酬斯厚澤？』作是念已，咸共集會詣俱盧大城蘇摩菩薩大身之所。既到彼已皆共圍繞，感戴其恩不能自勝，說伽他曰：
Śāriputra! At that time, all beings in Jambudvīpa, due to being afflicted by illness, cut the Bodhisattva's body piece by piece, either carrying it away or eating it on the spot. Although he was harmed, due to the power of his vow, his body regrew as it was cut without diminishing. Śāriputra! After these beings ate the flesh of Bodhisattva Soma, all their illnesses were completely eliminated. With their illnesses cured, the beings' minds became peaceful and their forms unchanged. These beings, with bodies and minds at peace, spread the news throughout Jambudvīpa. Those who came and ate the flesh had their illnesses cured without any change, and their bodies and minds became peaceful.
Śāriputra! At that time, all the people in Jambudvīpa, whether men or women, boys or girls, who ate the Bodhisattva's flesh and were cured of their illnesses, felt deep gratitude towards this Bodhisattva and thought to themselves: "This Soma has shown us great kindness, removing our illnesses and suffering, giving us peace and unchanging well-being. How should we make offerings to repay this great kindness?" Having thought this, they all gathered together and went to the great body of Bodhisattva Soma in the great city of Kuru. Upon arriving, they all surrounded him, overwhelmed with gratitude, and spoke these verses:
仁為舍宅為救護， 仁為良醫妙藥者， 唯願哀憐垂教勅， 我等如何修供養？』
You are our shelter and our protector, You are our excellent physician and wondrous medicine, We only wish for your compassion and instruction, How should we make offerings to you?
「舍利子！我於爾時為是大身，拔濟眾生如是病苦，知是無量諸眾生等銜我重恩歸依我已，便滅所現蘇摩大身，復帝釋形住眾生前，威光顯盛而告之曰：『卿等當知，若為病苦由我身肉而得除差，卿等懷恩將思報者，卿等當知，我本不為村城館邑王都國土田宅舍屋住處等事愍卿病苦行身肉施，我亦不為金銀末尼琉璃真珠珂貝璧玉珊瑚等寶行身肉施，我亦不為象馬牛羊放牧畜產行身肉施，我亦不為婦人丈夫童男童女奴婢僕使行身肉施，我亦不為餚膳飲食衣服臥具病緣醫藥及餘資蓄行身肉施，我亦不為園林池苑宮殿樓觀愍卿病苦行身肉施。卿等當知，我本所以愍卿病苦行身肉施，為令眾生離不善業。卿等但能為我永斷永離殺生之業、永斷永離不與取業、永斷永離欲邪行業，如是永斷永離虛誑語業、離間語業、麁惡語業、綺飾語業、貪欲瞋恚諸邪見業。卿等於此永斷離者，是為利益，是為報恩。』舍利子！爾時帝釋復為大眾說伽他曰：
Śāriputra! At that time, I was that great body, rescuing sentient beings from such illness and suffering. Knowing that these countless beings were deeply grateful and had taken refuge in me, I then dissolved the manifested great body of Soma, and resumed the form of Śakra, standing before the sentient beings. With majestic radiance, I said to them:
"You should know, if your illnesses and sufferings have been cured by my flesh, and you are grateful and wish to repay me, you should know that I did not offer my flesh out of compassion for your illness and suffering for the sake of villages, cities, towns, royal capitals, countries, fields, houses, dwellings, or other such things. I also did not offer my flesh for gold, silver, maṇi jewels, lapis lazuli, pearls, shells, jade, coral, or other such treasures. I also did not offer my flesh for elephants, horses, cattle, sheep, or other livestock. I also did not offer my flesh for wives, husbands, boys, girls, slaves, or servants. I also did not offer my flesh for delicious foods, drinks, clothing, bedding, medicines for illness, or other provisions. I also did not offer my flesh out of compassion for your illness and suffering for the sake of gardens, groves, ponds, palaces, or pavilions.
You should know, the reason I offered my flesh out of compassion for your illness and suffering was to cause sentient beings to abandon unwholesome actions. If you can, for my sake, permanently cut off and abandon the act of killing, permanently cut off and abandon the act of taking what is not given, permanently cut off and abandon the act of sexual misconduct, and likewise permanently cut off and abandon false speech, divisive speech, harsh speech, frivolous speech, and the actions of greed, anger, and wrong views - if you can permanently cut off and abandon these, this is beneficial, this is repaying the kindness."
Śāriputra! At that time, Śakra further spoke these verses to the great assembly:
我非為求珍寶聚， 其量高廣等迷盧， 亦不為求天玉女， 及諸衣食床敷事。
I do not seek a collection of precious treasures, In quantity as vast and high as Mount Meru, Nor do I seek heavenly jade maidens, Or matters of clothing, food, beds, and furnishings.
欲奉蘇摩大身者， 但當尊重同和合， 展轉慈心相敬視， 專修淨妙十業道。
Those who wish to serve the great body of Soma, Should only respect and unite in harmony, Viewing each other with loving-kindness and respect, Dedicating themselves to cultivating the pure and wondrous ten paths of good action.
卿等當於十業道， 但常和合堅防守， 是名大興法供養， 菩薩非求世財故。
You should, regarding the ten paths of good action, Always unite in harmony and firmly guard them, This is called greatly raising offerings of Dharma, Bodhisattvas do not seek worldly wealth.
我不用諸世財寶， 芳羞飲食妙衣服， 象馬車乘牛羊等， 床敷婇女資生具。
I do not need worldly treasures, Fragrant delicacies, drinks, fine clothing, Elephants, horses, carriages, cattle, sheep, and such, Beds, furnishings, consorts, or necessities of life.
卿等但共同和合， 善持清淨十業道， 展轉發起大慈心， 彼此熏修利義意。』
You should only unite together in harmony, Well maintaining the pure ten paths of good action, Giving rise to great loving-kindness for one another, Cultivating beneficial and righteous intentions with each other.
「舍利子！爾時贍部洲內無量眾人聞我說是勸發之言，感恩德故頂禮我足，皆悉受持十種清淨妙善業道。舍利子！我於爾時為彼大眾廣宣正法示教讚喜，便隱天身不現於世。如是舍利子！我正憶念往昔世時贍部洲中，所有人民食噉蘇摩菩薩肉者，從是已來，乃至無有一人墮於惡趣。彼命終已，皆生三十三天，宿業力故與戒俱生。舍利子！我於爾時復為彼天隨其所應敷演法化示教讚喜，皆令安住聲聞乘中、或獨覺乘、或有安住阿耨多羅一切智乘。如是等眾聞我法故，或有已般涅槃、正般涅槃、當涅槃者。舍利子！汝觀如是安住法身菩薩摩訶薩行毘利耶波羅蜜多故，成就如是大神通力，成就如是大威德力，成就如是大勢之力，乃能但捨一身之慧，而大成熟無邊眾生皆住三乘得不退轉。」
Śāriputra! At that time, countless people in Jambudvīpa heard my words of encouragement, and out of gratitude, they bowed to my feet and all upheld the ten kinds of pure and excellent paths of action. Śāriputra! At that time, I extensively proclaimed the true Dharma to that great assembly, instructing, praising, and delighting them, and then concealed my heavenly body, no longer appearing in the world.
Thus, Śāriputra! I correctly remember that in the past world of Jambudvīpa, all the people who ate the flesh of Bodhisattva Soma, from that time on, not even one person fell into evil destinies. After their lives ended, they were all born in the Trāyastriṃśa Heaven, and due to the power of their past karma, they were born together with precepts.
Śāriputra! At that time, I again expounded the Dharma teachings for those devas according to their capacities, instructing, praising, and delighting them, causing them all to abide in the Śrāvaka vehicle, or the Pratyekabuddha vehicle, or to abide in the vehicle of anuttara-samyak-saṃbodhi (supreme perfect enlightenment). Such beings, having heard my Dharma, some have already entered parinirvāṇa, some are entering parinirvāṇa, and some will enter parinirvāṇa.
Śāriputra! Observe how such Bodhisattva Mahāsattvas who abide in the Dharmakāya, by practicing the pāramitā of vigor, accomplish such great supernatural powers, such great majestic virtues, such great powerful strength, and are able to sacrifice the wisdom of just one body, yet greatly mature boundless sentient beings, causing them all to abide in the three vehicles and attain non-retrogression.
爾時長老舍利子白佛言：「世尊！云何菩薩摩訶薩行毘利耶波羅蜜多時，精勤修獲法身之相？唯然世尊！願為解說。」
At that time, the Elder Śāriputra said to the Buddha: "World-Honored One! How does a Bodhisattva Mahāsattva, when practicing the pāramitā of vigor, diligently cultivate and attain the characteristics of the Dharmakāya? O World-Honored One! Please explain this."
佛告舍利子：「菩薩摩訶薩法身之相無生無死，堅固難壞猶如金剛，不可思議。而諸法身菩薩摩訶薩為欲化度身壞眾生故現壞身，又欲化諸身不壞者現不壞身，然此法身圓成具足，非火所燒、非刀能割，如彼金剛堅固難壞。舍利子！安住法身菩薩摩訶薩行毘利耶波羅蜜多故，無倦精進非有功用，但以其身則能成熟無量眾生，不假其心思量分別，即此菩薩身自能知，了諸身相隨入自身真如法性。自身真如隨入諸法真如，諸法真如隨入自身真如。自身真如隨入諸佛真如，諸佛真如隨入自身真如。自身真如隨入去來現在真如，去來現在真如隨入自身真如。又過去真如不違未來真如，亦非未來真如違過去真如。又過去真如不違現在真如，亦非現在真如違過去真如。又未來真如不違過去真如，亦非過去真如違未來真如。又未來真如不違現在真如，亦非現在真如違未來真如。又現在真如不違過去真如，亦非過去真如違現在真如。又現在真如不違未來真如，亦非未來真如違現在真如。又去來現在真如即蘊界處真如，又蘊界處真如即染污清淨真如，又染污清淨真如即流轉寂滅真如，又流轉寂滅真如即加行真如，又加行真如即一切行真如。而一切行即是真如，而此真如即一切行。
The Buddha said to Śāriputra: "The characteristics of the Dharmakāya of Bodhisattva Mahāsattvas are without birth and without death, firm and indestructible like a vajra, inconceivable. Yet the Dharmakāya Bodhisattva Mahāsattvas, in order to transform and liberate beings with perishable bodies, manifest perishable bodies; and to transform those with imperishable bodies, they manifest imperishable bodies. However, this Dharmakāya is perfect and complete, not burned by fire, not cut by knives, firm and indestructible like a vajra.
Śāriputra! Bodhisattva Mahāsattvas abiding in the Dharmakāya, practicing the pāramitā of vigor, have tireless diligence without effort. Merely with their bodies, they can mature countless beings, without needing their minds to think or discriminate. These Bodhisattvas' bodies can know by themselves, understanding all bodily characteristics and entering into the true suchness of their own bodies.
The true suchness of their own bodies enters into the true suchness of all dharmas, and the true suchness of all dharmas enters into the true suchness of their own bodies. The true suchness of their own bodies enters into the true suchness of all Buddhas, and the true suchness of all Buddhas enters into the true suchness of their own bodies. The true suchness of their own bodies enters into the true suchness of past, present, and future, and the true suchness of past, present, and future enters into the true suchness of their own bodies.
Furthermore, the true suchness of the past does not contradict the true suchness of the future, nor does the true suchness of the future contradict the true suchness of the past. The true suchness of the past does not contradict the true suchness of the present, nor does the true suchness of the present contradict the true suchness of the past. The true suchness of the future does not contradict the true suchness of the past, nor does the true suchness of the past contradict the true suchness of the future. The true suchness of the future does not contradict the true suchness of the present, nor does the true suchness of the present contradict the true suchness of the future. The true suchness of the present does not contradict the true suchness of the past, nor does the true suchness of the past contradict the true suchness of the present. The true suchness of the present does not contradict the true suchness of the future, nor does the true suchness of the future contradict the true suchness of the present.
Moreover, the true suchness of past, present, and future is the true suchness of the aggregates, elements, and sense bases. The true suchness of the aggregates, elements, and sense bases is the true suchness of defilement and purity. The true suchness of defilement and purity is the true suchness of saṃsāra and nirvāṇa. The true suchness of saṃsāra and nirvāṇa is the true suchness of practice. The true suchness of practice is the true suchness of all actions. All actions are true suchness, and this true suchness is all actions."
「復次舍利子！夫真如者即是實性、即是如性，是非不如性、是不遠離性、是無發動性、是無嬈亂性、是不相違性、是無違諍性。又舍利子！夫真如者無所違諍，以無違諍名曰真如，然諸如來說名違諍。舍利子！真如說名隨順攝受。何因緣故如來乃說以為違諍？舍利子！如來違於一切諍故。以是因緣，菩薩常現一切違諍。又諸如來本無違諍，亦未曾起。何以故？無違無諍說名如來，而常現諸色像違諍。非唯如來而有動亂，諸菩薩摩訶薩以如實智觀如來身，於如來身平等法性即觀自身平等法性，又於自身平等法性觀察如來平等法性，又於自身平等法性觀察諸身及以非身，於一切身及以非身觀察於彼不思議身。菩薩摩訶薩於緣生法了一切身，既了知已引攝法身。舍利子！菩薩摩訶薩當於引攝此法身時，我說是等便證法身。既得證已，又能示現蘊界處身，當知是身法身所顯。是故舍利子！一切眾生若有值遇如是法身，若見若聞即皆調伏，觸彼身時能令眾生作諸義利。
Furthermore, Śāriputra! Regarding true suchness, it is the real nature, it is the suchness nature. It is not a non-suchness nature, it is not a separate nature, it is not a nature of arising, it is not a nature of disturbance, it is not a contradictory nature, it is not a nature of conflict. Moreover, Śāriputra! True suchness has no conflict. Because it has no conflict, it is called true suchness, yet the Tathāgatas call it conflict. Śāriputra! True suchness is called conforming and embracing. For what reason does the Tathāgata call it conflict? Śāriputra! Because the Tathāgata conflicts with all conflicts. For this reason, Bodhisattvas always manifest all conflicts. Yet the Tathāgatas originally have no conflict, nor have they ever arisen. Why? No conflict and no dispute is called Tathāgata, yet they constantly manifest various forms of conflict.
Not only do Tathāgatas have disturbance, but Bodhisattva Mahāsattvas, with their wisdom of reality, observe the Tathāgata's body. In the equal Dharma-nature of the Tathāgata's body, they observe the equal Dharma-nature of their own body. Again, in the equal Dharma-nature of their own body, they observe the equal Dharma-nature of the Tathāgata. Again, in the equal Dharma-nature of their own body, they observe all bodies and non-bodies, and in all bodies and non-bodies, they observe that inconceivable body. Bodhisattva Mahāsattvas understand all bodies in conditioned dharmas, and having understood, they draw in the Dharmakāya.
Śāriputra! When Bodhisattva Mahāsattvas draw in this Dharmakāya, I say they then realize the Dharmakāya. Having realized it, they can then manifest bodies of aggregates, elements, and sense bases. Know that this body is revealed by the Dharmakāya. Therefore, Śāriputra! If any sentient beings encounter such a Dharmakāya, whether seeing or hearing, they are all tamed. When touching that body, it can cause sentient beings to perform beneficial actions.
「復次舍利子！如時縛迦大醫王者，聚集眾藥和為形相，變成女像妍質華美淨色悅人。由是醫王善能作故，妙善成就善加嚴飾。舍利子！是藥女像雖無思慮又無分別，而能示現往來住止、若坐若臥。諸有豪貴大王王子大臣長者及諸小王有病惱者，至時縛迦大醫王所。爾時醫王觀其所治，即以藥女賜為仇匹。彼諸人等既蒙所惠，便執藥女暫身交觸，一切患苦自然消除，無病安樂無有變異。舍利子！此時縛迦大醫之王療治世間諸病妙智，餘有世醫無與等者。如是舍利子！法身所顯菩薩摩訶薩亦復如是，乃至一切眾生，若男若女童男童女，有貪恚癡熱惱病者，至菩薩所暫觸其身，一切病苦皆得消滅，又覺其身離諸熱惱。何以故？由諸菩薩摩訶薩本發大願善清淨故。
Furthermore, Śāriputra! Like the great physician king Jīvaka, who gathers various medicines and combines them into a form, transforming them into a female figure with a beautiful complexion and pleasing appearance. Because this physician king is skilled in creating it, it is wonderfully accomplished and well-adorned. Śāriputra! Although this medicinal female figure has no thoughts or discrimination, it can demonstrate coming and going, staying, sitting, and lying down.
When there are nobles, great kings, princes, ministers, elders, and minor kings who are afflicted with illness, they come to the great physician king Jīvaka. At that time, the physician king observes their condition and immediately bestows the medicinal woman as a companion. These people, having received this favor, embrace the medicinal woman and briefly touch her body. All their ailments and sufferings are naturally eliminated, and they become free from illness, at ease, and without any change.
Śāriputra! This physician king Jīvaka's wondrous wisdom in treating the world's illnesses is unequaled by any other worldly physician. Similarly, Śāriputra! The Bodhisattva Mahāsattvas who manifest the Dharmakāya are also like this. For all sentient beings, whether male or female, boys or girls, who have the illness of affliction from greed, anger, and delusion, when they come to the Bodhisattva and briefly touch their body, all illnesses and sufferings are eliminated, and they feel their bodies free from all afflictions. Why is this so? Because the Bodhisattva Mahāsattvas have originally made great vows that are well purified.
「復次舍利子！法身菩薩摩訶薩不由食摶食故身得安住。雖復了知一切飲食本無所有，愍眾生故而現受食，雖現食之情無耽著，於其自身未曾顧戀。何以故？法身之力無退無減，不以飲食安住其身。又舍利子！法身菩薩摩訶薩於諸生死雖可了知，而示現身有生有死。何以故？為欲成熟諸眾生故，示現終盡，然此菩薩摩訶薩了知諸法無有終盡；示現有生，了知諸法無有起作；雖現生起，了知諸法畢竟無生。又此法身以法為食、法力所持，依止於法本願力故，無有功用成熟眾生。舍利子！法身菩薩摩訶薩如是等相，皆由無倦精進修行毘利耶波羅蜜多故而便證入。」
Furthermore, Śāriputra! The Dharmakāya Bodhisattva Mahāsattva does not maintain their body through consuming food. Although they understand that all food and drink are essentially non-existent, out of compassion for sentient beings, they appear to eat. Even when appearing to eat, they have no attachment, and they never cling to their own body. Why? Because the power of the Dharmakāya neither retreats nor diminishes, and does not rely on food and drink to sustain the body.
Moreover, Śāriputra! Although the Dharmakāya Bodhisattva Mahāsattva can understand birth and death, they manifest a body that appears to be born and die. Why? In order to mature sentient beings, they demonstrate an end, yet this Bodhisattva Mahāsattva understands that all dharmas have no end. They demonstrate birth, yet understand that all dharmas have no arising. Although they appear to be born, they understand that all dharmas are ultimately unborn.
Furthermore, this Dharmakāya takes the Dharma as its food and is sustained by the power of the Dharma. Relying on the power of their original vows, they effortlessly mature sentient beings. Śāriputra! The Dharmakāya Bodhisattva Mahāsattva attains all these characteristics through unwearied diligence in practicing the pāramitā of vigor.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further explain this meaning, spoke these verses:
身如金剛不可損， 知時設化故現生， 毒惡刀火非燒害， 見燒害者所化眾。
The body is like a vajra, indestructible, Knowing the time, manifesting birth for the sake of transformation, Poison, evil swords, and fire cannot burn or harm, Seeing those burned and harmed are the transformed beings.
有病則見為良藥， 飢渴眾生見飲食， 以諸法性無分別， 法身無身一理證。
For those with illness, appearing as excellent medicine, For hungry and thirsty beings, appearing as food and drink, Because all dharma natures are without discrimination, The Dharmakāya is without body, realizing the single principle.
了知一法從緣生， 無摩納婆意生等， 眾緣有故苦綸運， 眾緣無故苦綸斷。
Understanding that all dharmas arise from conditions, Without a self-born mānava and such, When conditions exist, the wheel of suffering turns, When conditions cease, the wheel of suffering stops.
了色不堅如聚沫， 思惟諸受等浮泡， 想如熱時陽焰動， 芭蕉諸行應觀察。
Understanding that form is insubstantial like foam, Contemplating feelings as like bubbles, Perception is like a mirage shimmering in the heat, One should observe that all formations are like plantain trees.
如世善幻舞戲者， 剎那便現諸色像， 了知識用亦如是， 智者於彼皆無願。
Like a skilled illusionist in the world, Instantly manifesting various forms, Understanding that consciousness functions similarly, The wise have no desire for these.
知世財如箭離弦， 復似電飛山水瀑， 暫聚還散類空雲， 智者於彼皆無願。
Knowing worldly wealth is like an arrow leaving the bow, Also like lightning or mountain waterfalls, Temporarily gathered then dispersed like empty clouds, The wise have no desire for these.
諸有都無有眾生， 未曾不受天諸樂， 復墮地獄更貧苦， 佛子觀已不求天。
In all existences, there are no sentient beings, Who have not experienced heavenly pleasures, Yet fall into hell and suffer poverty again, Observing this, the Buddha's children do not seek heaven.
彼心無依似遊空， 非有非無離依止， 雖生諸有無生死， 證無老死大我故。
Their minds without support, like wandering through space, Neither existent nor non-existent, free from dependence, Though born in various existences, there is no birth and death, Because they realize the great self without aging or death.
「復次舍利子！無倦精進菩薩摩訶薩修行毘利耶波羅蜜多時，當應如是正心修學。舍利子！世間雖有諸醫充滿世界，不能了知三種大患。何以故？彼皆不善又無智故，而不能識貪、瞋、癡等三種大患。舍利子！彼無智醫非唯不識三種大患，又不了知三大良藥對治三患。何等為三？所謂不能了知貪欲大患，不淨良藥而為對治。瞋恚大患，慈心良藥而為對治。愚癡大患，緣起良藥而為對治。舍利子！如是諸醫唯能療治一二別病，不能普治一切眾病；惟能暫治少時降損，非為盡病畢竟除差。菩薩摩訶薩作如是念：『我今行毘利耶波羅蜜多故修菩薩道，豈當隨學如是諸醫？我當依隨諸佛世尊，善達諸法無上大醫之王，畢竟療治一切病者。是大醫王，我今隨從依憑修學。既修學已，我應普治一切病苦，豈當療治別別諸病？我應畢竟除眾病本，豈當暫差不除病本？』舍利子！是菩薩摩訶薩復作是念：『我應積集如是無上正法阿竭陀膏藥，當使一切眾生聞藥聲已，貪瞋癡等極重大患自然消滅。』是故舍利子！無倦精進菩薩摩訶薩行毘利耶波羅蜜多故，積集如是無上正法阿竭陀膏藥，塗傅一切有病眾生。不與聲聞獨覺法共，唯除如來無上大醫之王善達一切法者，以無上正法阿竭陀膏藥，遍塗所吹大法之螺，如是塗已便就吹之。其聲遍告三千大千世界，於中所有非一眾生聞是聲已，但使一切貪瞋癡等諸大重病皆悉除滅。如是除滅非一百眾生、非一千眾生、非一百千眾生，如是除滅非一拘胝眾生、非一百拘胝、千拘胝、百千拘胝眾生，如是除滅非一拘胝那庾多眾生、非一百拘胝那庾多、千拘胝那庾多、百千拘胝那庾多眾生，非一薑羯羅眾生。如是除滅乃至不可說不可說眾生所有三毒大患皆得除滅。
Furthermore, Śāriputra! When Bodhisattva Mahāsattvas of unwearied diligence practice the pāramitā of vigor, they should cultivate their minds correctly in this way. Śāriputra! Although there are many physicians filling the world, they cannot understand three great afflictions. Why? Because they are not skilled and lack wisdom, they cannot recognize the three great afflictions of greed, anger, and delusion.
Śāriputra! These unwise physicians not only fail to recognize the three great afflictions, but they also do not understand the three great medicines that counteract these afflictions. What are these three? They cannot understand that the great affliction of desire is counteracted by the excellent medicine of impurity meditation. The great affliction of anger is counteracted by the excellent medicine of loving-kindness. The great affliction of ignorance is counteracted by the excellent medicine of dependent origination.
Śāriputra! Such physicians can only treat one or two specific illnesses, but cannot universally treat all illnesses. They can only temporarily alleviate symptoms for a short time, not completely cure the illness. Bodhisattva Mahāsattvas think thus: "I am now practicing the Bodhisattva path for the sake of the pāramitā of vigor. How could I follow and learn from such physicians? I should follow the Buddha World-Honored Ones, the unsurpassed great kings of physicians who thoroughly understand all dharmas and ultimately cure all illnesses. I will now follow and rely on these great physician kings to study. Having studied, I should universally treat all illnesses and suffering. How could I treat only specific illnesses? I should ultimately eliminate the root of all illnesses. How could I only temporarily alleviate symptoms without eliminating the root of the illness?"
Śāriputra! These Bodhisattva Mahāsattvas further think: "I should accumulate such unsurpassed true Dharma agada ointment, so that when all beings hear the sound of this medicine, their extremely severe afflictions of greed, anger, and delusion will naturally be eliminated."
Therefore, Śāriputra! The Bodhisattva Mahāsattvas of unwearied diligence, practicing the pāramitā of vigor, accumulate such unsurpassed true Dharma agada ointment and apply it to all afflicted beings. This is not shared with the Dharma of Śrāvakas and Pratyekabuddhas. Only the Tathāgata, the unsurpassed great king of physicians who thoroughly understands all dharmas, applies this unsurpassed true Dharma agada ointment to the great Dharma conch that is to be blown. Having applied it, he then blows it. Its sound pervades the three thousand great thousand world systems, and all the beings within who hear this sound have all their severe afflictions of greed, anger, and delusion eliminated.
This elimination is not just for one hundred beings, not just one thousand beings, not just one hundred thousand beings. It eliminates the afflictions of not just one koṭi of beings, not just one hundred koṭis, thousand koṭis, or hundred thousand koṭis of beings. It eliminates the afflictions of not just one koṭi nayuta of beings, not just one hundred koṭi nayutas, thousand koṭi nayutas, or hundred thousand koṭi nayutas of beings, not just one gaṅgā beings. In this way, it eliminates the three great poisons of up to an inexpressible number of inexpressible beings.
「復次舍利子！如大雪山中有大藥王名為毘伽摩，若聞其聲，一切世間猛烈毒熱皆悉消滅。若藥所住百踰繕那，其威盛故，令諸惡毒皆無勢力。若以藥王塗大螺鼓，若擊若吹，其聲所及諸有眾生，或飲毒藥、或被毒螫、毒塗毒刺、眾毒惱者，但聞如是螺鼓之聲暫至於耳，一切諸毒皆得除滅。舍利子！如是毘伽摩大妙藥王，一切世醫皆不能識，唯除時縛迦大醫王者方知色性。如是舍利子！無倦精進菩薩摩訶薩亦復如是，行毘利耶波羅蜜多故，積集如是無上正法阿竭陀膏藥，不與聲聞獨覺法共，唯除如來無上正法大醫之王能滅眾生諸有病者，以無上正法阿竭陀膏藥用塗大法之螺，塗已吹之，聲告三千大千世界，其中所有一切眾生乃至不可說不可說等聞是聲已，貪瞋癡等諸重大患悉得寂滅無有遺餘。
Furthermore, Śāriputra! In the great snow mountains, there is a great medicine king called Vigama. If one hears its sound, all the fierce poisons and heat in the world are eliminated. If the medicine resides within a hundred yojanas, due to its powerful influence, all evil poisons lose their potency. If one applies this medicine king to a great conch drum, whether struck or blown, wherever its sound reaches, for all beings who have drunk poison, been stung by poison, been smeared with poison, pricked by poison, or afflicted by various poisons, as soon as they hear the sound of this conch drum, all poisons are eliminated.
Śāriputra! This great and wondrous medicine king Vigama cannot be recognized by all worldly physicians, except for the great physician king Jīvaka, who knows its color and nature.
Similarly, Śāriputra! The Bodhisattva Mahāsattva of unwearied diligence is also like this. By practicing the pāramitā of vigor, they accumulate such supreme true Dharma agada ointment, which is not shared with the Dharma of Śrāvakas and Pratyekabuddhas. Only the Tathāgata, the king of the supreme true Dharma and great physician who can eliminate all the illnesses of sentient beings, applies this supreme true Dharma agada ointment to the great Dharma conch. Having applied it, he blows it, and its sound pervades the three thousand great thousand world systems. All the sentient beings within, up to an inexpressible, inexpressible number, upon hearing this sound, have their severe afflictions of greed, anger, and delusion completely pacified without remainder.
「復次舍利子！如是無上正法阿竭陀膏藥，從於何所而來集此？舍利子！當知如是膏藥從大菩提法器中來。又舍利子！彼菩提器從何而來？當知從菩薩法財寶篋中來。又舍利子！如是菩薩寶篋從何而來？當知不異大菩薩藏法門中來。是故舍利子！無倦精進菩薩摩訶薩為欲修行毘利耶波羅蜜多故，應極至誠尋求如是大菩薩藏法門經典，聽聞受持若讀若誦研究義理，廣為眾生宣說開示。舍利子！汝又應知如是之相，吾今當說重顯其義。若諸無倦精進菩薩摩訶薩修行毘利耶波羅蜜多故，聞我說已，於是經典應極至誠尋究義理，為他開示。
Furthermore, Śāriputra! Where does this supreme true Dharma agada ointment come from and gather here? Śāriputra! Know that this ointment comes from the great bodhi Dharma vessel. Moreover, Śāriputra! Where does this bodhi vessel come from? Know that it comes from the Bodhisattva's Dharma treasury chest. Furthermore, Śāriputra! Where does this Bodhisattva's treasury chest come from? Know that it is none other than from the great Bodhisattva treasury Dharma gate.
Therefore, Śāriputra! The Bodhisattva Mahāsattva of unwearied diligence, in order to practice the pāramitā of vigor, should with utmost sincerity seek such sūtras of the great Bodhisattva treasury Dharma gate, listen to them, uphold them, read them, recite them, investigate their meaning, and extensively expound and reveal them to sentient beings.
Śāriputra! You should also know these characteristics. I will now speak to further reveal their meaning. If Bodhisattva Mahāsattvas of unwearied diligence, practicing the pāramitā of vigor, have heard what I have said, they should, regarding this sūtra, with utmost sincerity investigate its meaning and reveal it to others.
「舍利子！乃往古世過阿僧企耶劫廣大無量不可思議難可度量，乃至過是等數又復過是等量，當於爾時於此世界有佛出現，名赤蓮花勝如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！彼佛聲聞弟子一大集會，其數具滿八十拘胝，皆是大阿羅漢，諸漏已盡，乃至獲得諸心自在最勝波羅蜜。舍利子！彼佛壽量滿八十歲便般涅槃，正法住世經五百歲，像法住世亦五百歲，舍利流布。如我今者般涅槃後，供養舍利當流布相。
Śāriputra! In the ancient past, beyond immeasurable, inconceivable, and incalculable asaṃkhyeya kalpas, and even beyond that number and measure, at that time in this world, a Buddha appeared named Victorious Red Lotus Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān.
Śāriputra! That Buddha had a great assembly of śrāvaka disciples, numbering eighty koṭis. They were all great arhats who had exhausted all defilements, up to attaining mastery of mind and the supreme pāramitā.
Śāriputra! That Buddha's lifespan was eighty years, after which he entered parinirvāṇa. The true Dharma remained in the world for five hundred years, and the semblance Dharma also remained for five hundred years, with the relics being distributed. Just as after my parinirvāṇa, the relics will be distributed for veneration.
「舍利子！彼佛去世入涅槃後將滿百年，有一菩薩他方界終，生此世界大王之家。適初生已便唱是言：『奇哉！今者生非法處。』又作是言：『奇哉！今者生非法處。』如是唱已復作是言：『我於今者當行法行。我於今者當行法行。』爾時眾人皆生疑怪，以其所述同共號之，名為法行。舍利子！時法行王子漸漸長大，諸根成滿狀年二十，淨信捨家趣無上道。既出家已，獨止幽閑空寂林中宴處靜室。時虛空中有大天神來告之曰：『苾芻當知，汝今若求如來佛果聲稱高遠尊上法者，但當勤學大菩薩藏微妙法門。若未獲者勿捨精進，專志尋求無令不果。』舍利子！時法行苾芻從彼天神聞斯語已，心大歡喜踊躍無量身意悅豫，即行尋訪菩薩藏法，躬詣村城王都國邑乃至亭館，展轉尋求了無所得。爾時法行苾芻復更經歷往諸僧坊，或見苾芻或苾芻尼，便至其所作如是言：『善哉仁者！何處當有大菩薩藏微妙法門，菩薩摩訶薩依之修學，出生無量諸佛妙法？』彼便答言：『苾芻當知，我初不聞何等名為大菩薩藏微妙法門。我於今者因汝說故，方聞大菩薩藏法門名字來入我耳。』舍利子！爾時法行苾芻重自思念：『如是法門諸佛妙法，不應天神妄有所說。我於今者要當不捨勇猛精進，乃至未聞大菩薩藏法門已來中無懈廢。』便更請問彼苾芻等：『赤蓮花勝如來般涅槃時，焚身之地為在何所？汝當示我此地方面，我當往彼行精進業。』彼苾芻等即告之言：『苾芻當知，如是方面是薄伽梵赤蓮花勝如來焚身之地。』爾時法行苾芻即往其所，到已頂禮右遶無數，却退一面結加趺坐，一心攝念想對彼佛，作是誓言：『我於此處結加趺坐，我若不從赤蓮花勝如來現前聽聞大菩薩藏微妙法門者，要當不解此坐、不起此處。』舍利子！時法行王仙苾芻精進堅固發如是誓，結加趺坐過七日已，東方世界有薄伽梵，名曰寶藏如來、應、正等覺，為法行王仙苾芻故，從彼而來現其身前，為說開示八門句法。因又告曰：『王仙苾芻！汝今當隨八門句法大菩薩藏微妙法門精勤修行，則諸佛法不難得遂。』時王仙苾芻聞佛教已，精勤修習八門句法，於後不久便得成就不可思議無上多聞。即從地起離本坐處，為欲廣行毘利耶波羅蜜多故，勇猛正勤往諸村城王都國邑乃至亭館，從一一處至一一處，展轉宣說顯通如是大菩薩藏微妙法門滿六十歲。於如是時教化眾生，天人等眾滿拘胝數，皆得安住於三乘中。
Śāriputra! Nearly a hundred years after that Buddha's passing into nirvāṇa, there was a Bodhisattva who died in another realm and was reborn into the family of a great king in this world. As soon as he was born, he exclaimed: "How strange! I am now born in a place without Dharma." He said this twice. After saying this, he then said: "I shall now practice the Dharma. I shall now practice the Dharma." At that time, all the people were puzzled and, based on what he said, they collectively called him "Dharma Practice."
Śāriputra! As the prince Dharma Practice gradually grew up, his faculties matured, and at the age of twenty, with pure faith, he renounced his home to pursue the supreme path. After leaving home, he dwelt alone in a quiet room in a secluded and empty forest. At that time, a great celestial being in the sky came to tell him: "Bhikṣu, you should know, if you now seek the Buddha fruit of the Tathāgata, with far-reaching renown and supreme Dharma, you should diligently study the subtle Dharma gate of the great Bodhisattva treasury. If you have not yet attained it, do not abandon your diligence, but single-mindedly seek it without fail."
Śāriputra! When the bhikṣu Dharma Practice heard these words from the celestial being, his heart was filled with great joy, he was elated beyond measure, and his body and mind were delighted. He immediately went to search for the Bodhisattva treasury Dharma, personally visiting villages, cities, royal capitals, and even pavilions, searching everywhere but finding nothing.
At that time, the bhikṣu Dharma Practice further visited various monasteries, seeing bhikṣus and bhikṣuṇīs, and said to them: "Excellent, venerable ones! Where can one find the subtle Dharma gate of the great Bodhisattva treasury, which Bodhisattva Mahāsattvas rely on to study and practice, giving birth to countless wonderful Buddha dharmas?" They replied: "Bhikṣu, you should know, we have never heard of what is called the subtle Dharma gate of the great Bodhisattva treasury. It is only now, because of what you have said, that the name of the great Bodhisattva treasury Dharma gate has entered our ears."
Śāriputra! At that time, the bhikṣu Dharma Practice thought to himself: "Such a Dharma gate of the wonderful Buddha dharmas should not be falsely spoken of by celestial beings. I now must not abandon my courageous diligence, and until I hear the great Bodhisattva treasury Dharma gate, I will not be lazy or negligent." He then further asked those bhikṣus: "When the Victorious Red Lotus Tathāgata entered parinirvāṇa, where is the place where his body was cremated? Please show me the direction of this place, I will go there to practice diligence." Those bhikṣus then told him: "Bhikṣu, you should know, in that direction is the place where the Bhagavān Victorious Red Lotus Tathāgata's body was cremated."
At that time, the bhikṣu Dharma Practice immediately went to that place. Upon arriving, he prostrated, circumambulated countless times, then retreated to one side and sat in the lotus position. With single-minded concentration, he imagined facing that Buddha and made this vow: "I sit here in the lotus position, and if I do not hear the subtle Dharma gate of the great Bodhisattva treasury directly from the Victorious Red Lotus Tathāgata, I will not leave this seat or rise from this place."
Śāriputra! At that time, the royal sage bhikṣu Dharma Practice, with firm diligence, made such a vow and sat in the lotus position for seven days. After seven days, from the eastern world, there was a Bhagavān named Treasure Store Tathāgata, Arhat, Samyaksaṃbuddha, who, for the sake of the royal sage bhikṣu Dharma Practice, came from there and appeared before him. He expounded and revealed the Dharma of eight gates. He also said: "Royal sage bhikṣu! You should now diligently practice according to the Dharma of eight gates, the subtle Dharma gate of the great Bodhisattva treasury, then the Buddha dharmas will not be difficult to attain."
At that time, the royal sage bhikṣu, having heard the Buddha's teaching, diligently practiced the Dharma of eight gates. Not long after, he achieved inconceivable supreme learning. He then rose from the ground, left his original seat, and in order to extensively practice the pāramitā of vigor, he diligently and courageously went to various villages, cities, royal capitals, and even pavilions. From place to place, he successively expounded and revealed the subtle Dharma gate of the great Bodhisattva treasury for sixty years. During this time, he taught and transformed sentient beings, and the multitudes of devas and humans numbering koṭis all attained abiding in the three vehicles.
「舍利子！彼王仙苾芻化眾生已，臨命終時發如是言：『願我還生此佛世界人趣之中，當修法行。』作是願已便就命終。以願力故，於此世界贍部洲中生居士家。彼初生日便唱是言：『我於今者當修法行。』又作是言：『我於今者當修法行。』爾時眾人因其所述為立本號，還名法行。舍利子！是法行童子形如八歲，淨信捨家趣無上道。出家不久，以宿習故，大菩薩藏微妙法門無上深義自然現前。法行苾芻安住如是大菩薩藏，六十歲中廣行法化。躬至村城王都國邑乃至亭館處處施化，為諸眾生開示是法。於六十歲教化天人滿拘胝眾，於三乘中皆已成熟，或住聲聞乘、或住獨覺乘、或住無上大乘之者。
Śāriputra! After that royal sage bhikṣu had taught sentient beings, at the time of his death, he made this vow: "May I be reborn in this Buddha's world among humans, where I will practice the Dharma." Having made this vow, he passed away. Due to the power of his vow, he was reborn in a householder's family in Jambudvīpa of this world. On the day of his birth, he immediately said: "I will now practice the Dharma." He repeated: "I will now practice the Dharma." At that time, people gave him the name Dharma Practice based on what he said.
Śāriputra! This child Dharma Practice, with the appearance of an eight-year-old, left home with pure faith to seek the unsurpassed path. Not long after becoming a monk, due to his past habitual tendencies, the subtle Dharma gates of the great Bodhisattva treasury and the supreme profound meaning naturally appeared before him. Bhikṣu Dharma Practice, abiding in this great Bodhisattva treasury, widely taught the Dharma for sixty years. He personally went to villages, cities, royal capitals, countries, and even roadside inns, teaching everywhere and revealing this Dharma to all sentient beings. In sixty years, he taught and transformed a full koṭi of humans and devas, maturing them in the three vehicles - some abiding in the Śrāvaka vehicle, some in the Pratyekabuddha vehicle, and some in the unsurpassed great vehicle.
「舍利子！彼時法行苾芻化眾生已，臨命終時復發是言：『願我未來當得為人出家聞法。』既命終後，以願力故，於此世界贍部洲中生於王家。彼初生日，於上空中天神唱言：『此眾生界，法勝菩薩出現於世。』又唱是言：『此眾生界，法勝菩薩出現於世。』爾時眾人聞天告已，便號王子以為法勝。舍利子！法勝王子如是漸漸諸根成熟，壯年二十淨信捨家趣於非家。既出家已，眾人便號法勝苾芻。舍利子！法勝苾芻大念慧力之所持故，大菩薩藏微妙法門自然現前，精勤修習能善永斷眾生疑惑。六十年中躬事巡化，遊歷村城王都國邑乃至亭館，為諸眾生開示是法。於六十歲，成熟拘胝諸天人眾，悉令安住阿耨多羅三藐三菩提心。
Śāriputra! At that time, when the bhikṣu Dharma Practice was about to pass away after transforming sentient beings, he again made this vow: "May I, in the future, be reborn as a human, leave home, and hear the Dharma." After his death, due to the power of his vow, he was reborn into a royal family in Jambudvīpa of this world. On the day of his birth, devas in the sky proclaimed: "In this realm of sentient beings, the Bodhisattva Dharma Victory has appeared in the world." They proclaimed again: "In this realm of sentient beings, the Bodhisattva Dharma Victory has appeared in the world." At that time, when people heard the celestial announcement, they named the prince Dharma Victory.
Śāriputra! As Prince Dharma Victory gradually matured in his faculties, at the strong age of twenty, with pure faith, he left home for homelessness. After leaving home, people called him Bhikṣu Dharma Victory. Śāriputra! Due to the power of great mindfulness and wisdom sustaining Bhikṣu Dharma Victory, the subtle Dharma gates of the great Bodhisattva treasury naturally appeared before him. He diligently practiced and was able to permanently eliminate the doubts and confusions of sentient beings.
For sixty years, he personally traveled and taught, journeying through villages, cities, royal capitals, countries, and even roadside inns, revealing this Dharma to all sentient beings. In sixty years, he matured koṭis of gods and humans, causing them all to abide in the mind of anuttara-samyak-saṃbodhi (supreme perfect enlightenment).
「舍利子！法勝苾芻將欲命終復發是言：『願我來世生人道中，正信出家。』適發願已便就命終，還生此界贍部洲中大富長者家。彼初生時，復有天神大聲唱令：『於此世界，得念菩薩今日出現。』如是再返。爾時眾人聞天告已，皆共號之名為得念。舍利子！是得念菩薩諸根成滿，壯如二十盛年之者，淨信捨家趣於非家。纔出家已，宿習力故，便得成就不可思議最勝無上不忘總持多聞具足。六十年中身行化導，巡歷村城王都國邑乃至亭館，處處流化宣說正法、斷眾生疑，開示如是大菩薩藏微妙法門。過六十歲，安置天人滿一拘胝，或住聲聞、或住獨覺、或復安住無上佛智。舍利子！是得念菩薩化眾生已，臨命終時復發是言：『願我未來生於人中，正信出家。』彼命終已，還生此界大王之家。初生之時，復有天神大聲唱告：『此有情界，依法菩薩出現於世。』如是再返。爾時眾人聞天告已，便名王子以為依法。舍利子！依法菩薩如是漸漸諸根成滿，壯二十歲以信捨家趣於非家。纔出家已，宿習力故，便得成就無間斷念念力持故，大菩薩藏微妙法門自然現前。舍利子！依法菩薩而作苾芻，五十年中遊行教化，從一聚落至一聚落、從一村墟至一村墟、從城至城、從館至館、從國至國、從一王都至一王都，為諸眾生開示如是菩薩藏法、斷除疑惑。於五十歲令四拘胝諸天人眾，住聲聞乘、住獨覺乘、或住無上諸佛大乘。
Śāriputra! As Dharma-Victory Bhikṣu was about to pass away, he made this vow: "May I be reborn in the human realm in my next life and leave home with right faith." As soon as he made this vow, he passed away and was reborn in this world in Jambudvīpa in a wealthy elder's family. When he was born, heavenly beings proclaimed in a loud voice: "In this world, the Bodhisattva Attained-Mindfulness has appeared today." This was repeated twice. At that time, when people heard the heavenly announcement, they all called him Attained-Mindfulness.
Śāriputra! This Bodhisattva Attained-Mindfulness had fully developed faculties, as vigorous as a twenty-year-old in his prime. With pure faith, he left home for the homeless life. As soon as he left home, due to the power of past habits, he attained inconceivable, supreme, unforgetting dhāraṇīs and was replete with extensive learning. For sixty years, he traveled to guide and transform beings, visiting villages, cities, royal capitals, and countries, even to pavilions, everywhere spreading teachings, expounding the true Dharma, resolving beings' doubts, and revealing such subtle Dharma gates of the great Bodhisattva treasury.
After sixty years, he established one koṭi of devas and humans in either the śrāvaka vehicle, the pratyekabuddha vehicle, or the unsurpassed Buddha wisdom. Śāriputra! After this Bodhisattva Attained-Mindfulness had transformed beings, as he was about to pass away, he again made this vow: "May I be reborn among humans in the future and leave home with right faith." After he passed away, he was reborn in this world in a great king's family.
When he was born, heavenly beings again proclaimed in a loud voice: "In this realm of sentient beings, the Dharma-Reliant Bodhisattva has appeared in the world." This was repeated twice. At that time, when people heard the heavenly announcement, they named the prince Dharma-Reliant.
Śāriputra! The Bodhisattva Dharma-Reliant gradually developed his faculties fully, and at the vigorous age of twenty, he left home with faith for the homeless life. As soon as he left home, due to the power of past habits, he attained uninterrupted mindfulness and the power of retention, and the subtle Dharma gates of the great Bodhisattva treasury naturally appeared before him.
Śāriputra! The Bodhisattva Dharma-Reliant, as a bhikṣu, traveled for fifty years to teach and transform, going from one village to another, from one town to another, from city to city, from lodge to lodge, from country to country, and from one royal capital to another, revealing the Bodhisattva treasury Dharma to sentient beings and eliminating doubts. In fifty years, he established four koṭis of devas and humans in either the śrāvaka vehicle, the pratyekabuddha vehicle, or the unsurpassed great vehicle of all Buddhas.
「舍利子！是依法菩薩摩訶薩從是命終，生於東方寶藏如來佛之世界。初生之時，即得成就不可思議無上多聞，教化示導六十八拘胝諸天人眾，皆得成滿安住三乘。舍利子！是依法菩薩摩訶薩，於彼寶藏如來法中化眾生已，命終還來於此世界赤蓮花勝佛土贍部洲中，生大王家。當初生時，彼所教化六十八拘胝天人大眾，皆成熟者，於彼命終亦隨菩薩生此佛土，與是菩薩而為眷屬。舍利子！當於爾時，此方世界有佛出世，名最高行如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。其佛壽命滿足八十拘胝歲，爾時人壽量與佛等。舍利子！最高行如來、應、正等覺處世說法，一一歲中有一大會，一一大會皆有八十拘胝諸聲聞眾。其佛凡有八十拘胝聲聞大會，純是大阿羅漢。爾時菩薩為王子時名曰勇施，成就多聞聰叡勝觀，與其眷屬六十八拘胝，如是大眾前後圍遶，往詣薄伽梵最高行如來、應、正等覺所住之處。既到彼已頂禮佛足，遶無數匝却坐一面。
Śāriputra! This Dharma-Reliant Bodhisattva Mahāsattva, after passing away from this life, is born in the eastern Buddha-land of Treasure Store Tathāgata. At the moment of birth, he immediately achieves inconceivable supreme erudition, teaching and guiding sixty-eight koṭis of devas and humans, all of whom fully attain and abide in the three vehicles.
Śāriputra! After this Dharma-Reliant Bodhisattva Mahāsattva has transformed beings in the Dharma of Treasure Store Tathāgata, he passes away and returns to this world, being born into a great royal family in Jambudvīpa of the Red Lotus Victory Buddha-land. At the time of his birth, the sixty-eight koṭis of devas and humans he had previously taught, all having matured, also pass away from that life and follow the Bodhisattva to be born in this Buddha-land, becoming his retinue.
Śāriputra! At that time, a Buddha appears in this world named Highest Conduct Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān. This Buddha's lifespan is fully eighty koṭis of years, and at that time, human lifespans are equal to the Buddha's.
Śāriputra! As the Highest Conduct Tathāgata, Arhat, Samyaksaṃbuddha dwells in the world expounding the Dharma, each year there is one great assembly, and in each great assembly there are eighty koṭis of śrāvakas. This Buddha has a total of eighty koṭis of great śrāvaka assemblies, all of whom are great arhats.
At that time, when the Bodhisattva is a prince named Courageous Giving, he achieves great learning and wisdom with superior insight. Surrounded by his retinue of sixty-eight koṭis, this great assembly encircling him, he goes to where the Bhagavān Highest Conduct Tathāgata, Arhat, Samyaksaṃbuddha is dwelling. Having arrived there, he bows his head to the Buddha's feet, circumambulates him countless times, and then sits to one side.
「舍利子！爾時最高行如來了達勇施王子增上信樂，即便開示本行相應微妙勝法。時勇施王子聞佛開示如是法已，豁然意解得清淨信。心清淨故，即與六十八拘胝眷屬以信捨家趣於非家。既出家已，盡其壽量淨修梵行。舍利子！時勇施王子彼佛法中精進經行於菩薩道，其心將證無上菩提。時最高行如來便為授記，告諸大眾：『今此苾芻勇施菩薩摩訶薩者，次我滅後，當證阿耨多羅三藐三菩提，出現世間，名大精進如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。』舍利子！是最高行如來授彼記已便般涅槃。勇施菩薩見佛滅度戀慕增感，恭敬供養如來舍利，廣起靈廟利益眾生，住持正法開化無量。其後不久，證得阿耨多羅三藐三菩提，名大精進。舍利子！是大精進如來壽量半劫，其佛說法無量大會，一一集會有十二那庾多聲聞弟子，純阿羅漢。
Śāriputra! At that time, the Highest Conduct Tathāgata understood Prince Courageous Giving's increased faith and joy, and immediately revealed the subtle and supreme Dharma corresponding to his original practice. When Prince Courageous Giving heard the Buddha's exposition of this Dharma, he suddenly understood and gained pure faith. Due to his pure mind, he, along with his retinue of sixty-eight koṭis, left home with faith to pursue the homeless life. After becoming a monk, he purely practiced brahmacharya for the rest of his life.
Śāriputra! At that time, Prince Courageous Giving diligently practiced the bodhisattva path in that Buddha's Dharma, and his mind was about to realize supreme enlightenment. Then the Highest Conduct Tathāgata bestowed a prophecy upon him, announcing to the great assembly: "This bhikṣu, Bodhisattva Mahāsattva Courageous Giving, after my extinction, will attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and appear in the world with the name Great Vigor Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān."
Śāriputra! After the Highest Conduct Tathāgata bestowed this prophecy, he entered parinirvāṇa. Bodhisattva Courageous Giving, seeing the Buddha's extinction, felt increased longing and affection. He respectfully made offerings to the Tathāgata's relics, widely built stupas to benefit sentient beings, upheld the true Dharma, and taught countless beings. Not long after, he attained anuttara-samyak-sambodhi and was named Great Vigor.
Śāriputra! This Great Vigor Tathāgata had a lifespan of half a kalpa. This Buddha taught the Dharma in countless great assemblies, and in each assembly, there were twelve nayutas of śrāvaka disciples, all of whom were arhats.
「舍利子！如是無倦精進菩薩摩訶薩為欲修行毘利耶波羅蜜多故，鄭重慇懃尋求如是大菩薩藏微妙法門，聽聞受持、若讀若誦、思惟研究、開析義理，廣為含生宣示演說，惟功不已遂至成佛，名大精進如來、應、正等覺，出興于世，廣宣法化饒益眾生，如上所說。是故舍利子！若有善男子善女人安住大乘微妙正行，欲疾證於阿耨多羅三藐三菩提者，應當奮發勇猛精進，鄭重慇懃尋求如是菩薩藏法，即得奉遇恭敬聽受，乃至廣為含生宣說開闡。何以故？舍利子！勇猛精進菩薩摩訶薩必因尋求大菩薩藏微妙法門，方得成滿毘利耶波羅蜜多故。舍利子！是名菩薩摩訶薩勇猛精進勤修毘利耶波羅蜜多，為眾生故行菩薩行。若諸菩薩摩訶薩精進修行是菩薩行，一切眾魔魔民天子於此菩薩不能嬈亂，又不為彼異道他論所能摧屈。
Śāriputra! Thus, the unwearying and diligent Bodhisattva Mahāsattva, in order to practice the pāramitā of vigor, earnestly and diligently seeks such subtle Dharma gates of the great Bodhisattva treasury, listening and retaining, reading and reciting, contemplating and investigating, analyzing the meaning, and extensively expounding and explaining for all beings. Through continuous effort, they eventually attain Buddhahood, becoming known as the Tathāgata of Great Diligence, Arhat, Samyaksaṃbuddha, appearing in the world to widely proclaim the Dharma and benefit sentient beings, as described above.
Therefore, Śāriputra! If there are good men or good women abiding in the subtle right conduct of the Great Vehicle who wish to swiftly realize anuttara-samyak-saṃbodhi, they should arouse courageous diligence, earnestly and diligently seek such Bodhisattva treasury Dharma, and upon encountering it, respectfully listen and receive it, up to extensively expounding and elucidating it for all beings. Why is this so? Śāriputra! The courageous and diligent Bodhisattva Mahāsattva can only fulfill the pāramitā of vigor by seeking the subtle Dharma gates of the great Bodhisattva treasury.
Śāriputra! This is called the Bodhisattva Mahāsattva's courageous and diligent cultivation of the pāramitā of vigor, practicing the Bodhisattva path for the sake of all beings. If Bodhisattva Mahāsattvas diligently practice this Bodhisattva conduct, all māras, māra's followers, and devaputras cannot disturb these Bodhisattvas, nor can they be defeated by the arguments of other paths.
大寶積經卷第四十八