如是我聞：
Thus have I heard:
一時薄伽梵於室羅筏國雨安居，過三月恣舉已、作衣服竟，與大苾芻眾千二百五十人俱，遊化諸國。是薄伽梵，成就廣大微妙名稱，出現世間，為諸天人之所讚頌，所謂如來、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。深住自證，具足神通，威德映蔽諸天世間魔王梵王阿素洛等。常為眾生說微妙法，開示初善中善後善，文義巧妙純一圓滿清白梵行。時四部眾、國王大臣、種種外道、沙門婆羅門，及諸長者、天龍藥叉、人非人等，以無量上妙衣服飲食臥具醫藥種種供具奉獻如來。
One time, the Bhagavān was in Śrāvastī for the rainy season retreat. After three months, the making of the robes complete, he traveled to various countries together with a great assembly of twelve hundred and fifty bhikṣus. The Bhagavān, fully accomplished, of vast and wonderful renown, has appeared in the world and is praised by gods and men as Thus Come One (Tathāgata), Worthy One (Arhat), The Correctly Enlightened One (Samyaksaṃbuddha), One of Perfect Wisdom and Practice (Vidya-carana-sampanna), Well-Gone One (Sugata), Knower of the World (Lokavid), Unsurpassed (Anuttara), Charioteer (Purusa-damya-sarathi), Teacher of gods and humans (Shasta deva-manusyanam), Buddha (Awakened One), Bhagavān (World-Honored One). Deeply abiding in self-realization and fully endowed with supernatural powers, his majesty and virtue overshadow all devas, māras, Brahmās, and asuras. He constantly teaches the subtle Dharma to all beings, a revelation good at the beginning, in the middle, and at the end, of the skillful meaning and complete purity of Brahma practice (Brahmacarya). At that time, the four kinds of believers, kings and ministers, those of other paths, śramaṇas and brāhmaṇas, as well as elders, devas, nagas, yakṣas, human and non-human beings all made offerings to the Thus Come One with immeasurable amounts of superb, wonderful clothing, food, drink, and medicines.
爾時世尊，大眾圍繞供養恭敬尊重讚歎，漸次遊行至摩揭陀國，詣王舍大城住鷲峯山。時王舍城中有大長者名曰賢守，已曾親覲過去諸佛，宿殖善根福感通被，大族大富，資產財寶無不具足。時彼長者聞大沙門出釋氏宮，證於無上正等菩提，與諸大眾來遊此國，彼佛世尊有如是等廣大名稱出現世間，十號具足，成就通慧說微妙法，乃至圓滿清白梵行。時彼長者作是思惟：「我今當往鷲峯山王，為欲奉見彼如來故，若我見者必獲善利。」作是念已，與五百長者出王舍城將往佛所。爾時世尊於日初分，服僧伽胝執持衣鉢，諸苾芻僧侍從圍繞，在大眾前威儀嚴整，進止安庠正智而行，顧視屈申端嚴殊異，為化眾生現乞食法，方欲入城處於中路。時賢守等五百長者遙見如來，威嚴超挺眾所樂觀，成就金色之身大丈夫相三十有二，諸根寂定神慮憺怕，逮得上勝調順寂止，攝護諸根如大龍象，清淨無撓如澄泉池，足蹈七寶所成百千億葉紅蓮華上，為諸無數天人藥叉之所供養，雨大天華散如來上，其華若流彌滿于地。諸長者等既覩世尊，以無量百千功德莊嚴從遠而來，歎未曾有，以清淨心往如來所，頂禮佛足却住一面。
At that time, the World-Honored One, surrounded by a great assembly offering reverence, respect, and praise, gradually traveled to the country of Magadha and arrived at the great city of Rajagriha, staying at Vulture Peak Mountain. In the city of Rajagriha, there was a great elder named Bhadrapala, who had personally met past Buddhas, planted roots of goodness, and was blessed with great merit. He was of noble lineage and extremely wealthy, possessing abundant assets and treasures. At that time, the elder heard that the great ascetic had left the Shakya palace, attained supreme perfect enlightenment, and had come to this country with a great assembly. The Buddha, the World-Honored One, had such vast and great renown in the world, possessing the ten titles, accomplished in wisdom and supernatural powers, expounding the subtle Dharma, up to the perfection of pure brahmacarya (spiritual practice).
The elder then thought to himself: "I should now go to Vulture Peak Mountain to pay homage and see the Tathagata. If I see him, I will surely gain great benefit." Having thought this, he set out from Rajagriha with five hundred elders to go to where the Buddha was.
At that time, in the early part of the day, the World-Honored One put on his sanghati robe, took his alms bowl, and surrounded by the assembly of bhikshus, walked in front of the great assembly with dignified and composed deportment, moving with right mindfulness, his gaze steady and demeanor extraordinary. To convert sentient beings, he manifested the practice of begging for food and was about to enter the city, standing on the road.
At that time, Bhadrapala and the five hundred elders saw the Tathagata from afar. His majestic appearance was supreme and delightful to behold. He possessed a golden-hued body with the thirty-two marks of a great man. His faculties were serene, his thoughts tranquil and fearless. He had attained the highest state of self-mastery and serenity, guarding his senses like a great dragon-elephant. He was pure and undefiled like a clear spring pond. His feet trod upon hundred-thousand-petaled red lotus flowers made of the seven treasures. He was worshipped by countless devas, humans, and yakshas, who rained down great celestial flowers upon the Tathagata, the flowers spreading and covering the ground.
When the elders beheld the World-Honored One, adorned with immeasurable hundreds of thousands of merits, approaching from afar, they marveled at the unprecedented sight. With pure hearts, they went to where the Tathagata was, bowed their heads at his feet, and stood to one side.
爾時賢守等五百長者白佛言：「世尊！未曾有也。如來神力映奪天仙吉祥魔梵，如來威德具大名稱，圓光妙色蔽諸大眾。世尊體相如大金山，容貌端嚴無等等者。世尊成就一切世間甚希奇法。我惟世尊威德如是，觀何等相，棄捨家法悟大菩提？」
At that time, Bhadrapala and the five hundred elders said to the Buddha: "World-Honored One! This is unprecedented. The Tathagata's supernatural power outshines the auspiciousness of devas, sages, Mara, and Brahma. The Tathagata's majestic virtue possesses great renown, and his perfect halo of wondrous radiance eclipses all in the great assembly. The World-Honored One's physical form is like a great golden mountain, his countenance dignified and unparalleled. The World-Honored One has accomplished all the extremely rare and marvelous dharmas of the world. We ponder: with such majestic virtue as the World-Honored One possesses, what signs did you observe that led you to abandon the householder's life and realize great bodhi?"
爾時賢守長者即於佛前而說頌曰：
At that time, Elder Bhadrapala spoke these verses before the Buddha:
我昔曾聞最勝尊， 吉祥妙色大名稱， 今覩威光勝所聞， 如真金像備眾德。
I have heard of the Supreme Honored One before, With auspicious, wondrous appearance and great renown. Now I see His majestic radiance surpassing what I've heard, Like a true golden image endowed with all virtues.
如來色像喻金山， 高廣嚴淨觀無厭， 威德莊嚴苾芻眾， 猶如滿月處眾星。
The Tathagata's form is likened to a golden mountain, Lofty, vast, solemn, and pure, one never tires of beholding. His majestic virtue adorns the assembly of bhikshus, Like the full moon amidst a multitude of stars.
世尊頂相無能見， 高顯映發踰山王， 頂髻周圓漸次斂， 其相平偃猶天蓋。
The World-Honored One's crown protuberance is beyond sight, Towering and prominent, surpassing the mountain king. His topknot is round and gradually tapers, Its form flat like a celestial canopy.
紺髮軟膩而右旋， 如安繕色帝青寶， 鮮淨光踰孔雀項， 我今瞻仰無厭足。
His deep blue hair is soft and curls to the right, Like the color of indigo, a treasure of the heavenly king. Its fresh purity outshines the neck of a peacock, I now gaze upon it with endless admiration.
面貌端嚴額平正， 眉相皎淨若天弓， 白毫映徹無瑕穢， 光潔照曜如星王。
His countenance is dignified, His forehead broad and even, His brow is clear and pure like a celestial bow. The white curl between His brows is flawless and translucent, Shining brilliantly like the king of stars.
發喜淨眼甚微妙， 眾覩皆生欣樂心， 我今奉觀無暫捨， 頂禮淨眼世間依。
His joyful, pure eyes are extremely wondrous, All who see them are filled with delight. I now reverently observe without a moment's pause, Bowing to the pure eyes, the refuge of the world.
鼻相高平修且直， 漸廣圓成如鑄金， 脣相丹暉極清淨， 喻頻婆果末尼等。
His nose is high, straight, and well-formed, Gradually widening and rounded like cast gold. His lips are radiant red and pure, Like the bimba fruit or precious gems.
妙齒鮮白含光潤， 等鶴牛乳蓮華根， 堅密齊平極明淨， 調順奢摩他所感。
His wondrous teeth are fresh, white, and lustrous, Like the root of a swan's feather, cow's milk, or lotus. Firm, even, and extremely bright, They reflect the tranquility of samadhi.
齒及隨齒根深固， 齗際上下皆齊整， 佛牙光白最超勝， 如彼鴈行王處中，
His teeth and gums are deeply set, The gum line above and below is even. The Buddha's teeth shine white, supremely excellent, Like the king in the center of a line of geese.
善逝廣長之舌相， 覆面薄淨如蓮華， 赤銅赤色末尼寶， 含暉皎鏡如初日，
The Well-Gone One's tongue is broad and long, Covering his face, thin and pure like a lotus. The color of polished copper or red jewels, Its radiance is like the mirror of the newborn sun.
世尊耳相極端嚴， 梵世天人不聞見， 喬答摩種狻猊頷， 無畏猶如師子王。
The World-Honored One's ears are extremely dignified, Unseen even by the gods of the Brahma world. The Gautama clan's lion-like jaw Is fearless like the king of lions.
我觀善逝咽喉相， 能引世間甘露味， 清淨映徹無瑕穢， 具大神力不思議。
I observe the Well-Gone One's throat, Able to draw forth the nectar taste for the world. Pure and translucent without blemish, Possessing great supernatural power beyond comprehension.
頸前橫約修且直， 處中都無纖雜文， 現人中勝天中天， 恒食味中第一味。
His neck is well-proportioned, straight and smooth, Without any fine, distracting marks. He appears as the most excellent among humans and gods, Always tasting the supreme flavor among flavors.
肩膊充圓悉成滿， 胸臆雄猛威容盛， 人中尊相世未聞， 如山頂日光流照。
His shoulders are full and round, perfectly formed, His chest is broad and powerful, with a majestic appearance, His noble features are unheard of in the world, Like sunlight streaming from a mountaintop.
手足兩肩及項後， 七處光淨恒平滿， 修臂傭圓象王鼻， 雙掌垂下摩于膝。
His hands, feet, shoulders, and the back of his neck, Seven places are radiant, always smooth and full, His long arms are round like an elephant's trunk, His palms hang down, reaching his knees.
上身廣厚如獸王， 瞿陀樹相周圓滿， 那羅延力合成身， 具足大力及忍力。
His upper body is broad and thick like the king of beasts, The nyagrodha tree sign is perfectly round, His body is formed with the strength of Narayana, Endowed with great power and the power of patience.
無垢身毛皆上靡， 隨現一孔一毛生， 煙塵不污如蓮華， 右旋相成而細軟。
His body hair is immaculate, all growing upwards, From each pore grows a single hair, Untainted by smoke or dust, like a lotus flower, Curling to the right, soft and fine.
我昔傳聞隱密相， 陰藏深如天馬王， 髀腨周圓漸次斂， 其相猶如天鹿王，
I have heard of his hidden marks before, His private parts are concealed like those of a celestial horse, His thighs and calves are round and gradually taper, Their form is like that of a celestial deer king.
足厚隆起跟圓長， 手相網鞔如鴈王， 平滿纖長二十指， 赤銅甲色如蓮華，
His feet are thick and raised, with round, long heels, The markings on his hands are webbed like those of a goose king, His twenty fingers and toes are even, slender and long, His nails are the color of polished copper, like lotus petals.
雙跖千輻金輪相， 光淨微妙具莊嚴。
On the soles of his feet are thousand-spoked golden wheel marks, Radiant, subtle, and wondrously adorned.
如來遊步於世間， 瞿拉坡相不相觸， 去地四指蹈空行， 眾寶紅蓮隨足現，
As the Tathagata walks in the world, His feet do not touch the ground, He treads four inches above the earth, Precious red lotuses appear beneath his feet.
顧視安行象王步， 進趣端肅如天主， 大聖威嚴無所畏， 處眾踰於師子王，
His gaze is steady, his gait like an elephant king, He moves with dignity like the lord of gods, The Great Sage is majestic and fearless, Surpassing even the lion king among the assembly.
妙色映蔽毘沙門， 威光超勝百千日， 梵世天人尚無等， 何況出過如來者。
His wondrous appearance eclipses Vaisravana, His radiance surpasses a hundred thousand suns, Even the gods of the Brahma world are not his equal, How much less could anyone surpass the Tathagata?
行住說法度眾生， 天仙龍神咸恭敬， 或散天華奏天樂， 紛然繁會滿虛空。
Walking, standing, teaching, and liberating beings, Celestial beings, sages, nagas, and spirits all revere him, Some scatter celestial flowers and play heavenly music, The assembly fills the sky in profusion.
今覩世尊大神變， 故我竊懷疑惑心， 本觀何等勝功德， 出家趣於無上道？」
Now beholding the World-Honored One's great supernatural power, I secretly harbor a doubtful heart, What supreme merits did you originally observe, That led you to renounce home and pursue the unsurpassed path?
爾時世尊告賢守長者曰：「長者當知，我觀世間一切眾生，為十苦事之所逼迫。何謂為十？一者生苦逼迫，二者老苦逼迫，三者病苦逼迫，四者死苦逼迫，五者愁苦逼迫，六者怨恨逼迫，七者苦受逼迫，八者憂受逼迫，九者痛惱逼迫，十者生死流轉大苦之所逼迫。長者！我見如是十種苦事逼迫眾生，為得阿耨多羅三藐三菩提，出離如是逼迫事故，以淨信心捨釋氏家趣無上道。」
At that time, the World-Honored One said to Elder Bhadrapala: "Elder, you should know that I observe all sentient beings in the world are oppressed by ten kinds of suffering. What are these ten? First, the suffering of birth; second, the suffering of old age; third, the suffering of illness; fourth, the suffering of death; fifth, the suffering of sorrow; sixth, the suffering of resentment; seventh, the suffering of painful feelings; eighth, the suffering of worry; ninth, the suffering of anguish; and tenth, the great suffering of the cycle of birth and death. Elder, seeing sentient beings oppressed by these ten kinds of suffering, in order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to escape from these oppressive conditions, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path."
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:
我觀諸凡夫， 閉流轉牢獄， 常為生老病， 眾苦所逼迫。
I observe all ordinary beings, Imprisoned in the cycle of rebirth, Constantly oppressed by birth, old age, and illness, And numerous sufferings.
愁憂及怨恨， 死苦等所牽， 為除牢獄怖， 令欣出離法。
Sorrow, worry, and resentment, And the suffering of death drag them along. To remove the fear of this prison, I make them rejoice in the Dharma of liberation.
「復次長者！我觀世間一切眾生，為十惱害互相憎嫉。何謂為十？一者曾於我身作不饒益、心生惱害，二者今於我身作不饒益、心生惱害，三者當於我身作不饒益、心生惱害，四者曾於我之所愛作不饒益、心生惱害，五者今於我之所愛作不饒益、心生惱害，六者當於我之所愛作不饒益、心生惱害，七者曾於我所不愛而作饒益、心生惱害，八者今於我所不愛而作饒益、心生惱害，九者當於我所不愛而作饒益、心生惱害，十者於諸過失作不饒益、心生惱害。長者！我見如是十種惱害，惱害世間一切眾生，為得阿耨多羅三藐三菩提，出離如是惱害事故，以淨信心捨釋氏家趣無上道。」
"Furthermore, Elder, I observe that all sentient beings in the world harbor ten kinds of harmful resentment towards each other. What are these ten? First, those who have harmed me in the past, causing me to feel resentment. Second, those who are harming me now, causing me to feel resentment. Third, those who will harm me in the future, causing me to feel resentment. Fourth, those who have harmed my loved ones in the past, causing me to feel resentment. Fifth, those who are harming my loved ones now, causing me to feel resentment. Sixth, those who will harm my loved ones in the future, causing me to feel resentment. Seventh, those who have benefited those I dislike in the past, causing me to feel resentment. Eighth, those who are benefiting those I dislike now, causing me to feel resentment. Ninth, those who will benefit those I dislike in the future, causing me to feel resentment. Tenth, feeling resentment towards various faults that cause harm.
Elder, seeing these ten kinds of harmful resentment afflicting all sentient beings in the world, in order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to escape from these harmful resentments, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path."
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:
眾生互憎嫉， 皆由十惱生， 於我及我親， 三世俱惱害。
Sentient beings harbor mutual hatred and jealousy, All arising from ten kinds of afflictions. Towards myself and those close to me, Harm is done in all three times.
或於我非親， 起諸饒益相， 憎由此生， 三世俱惱害。
Or towards those not close to me, Appearing to benefit them, Resentment arises from this, Harm is done in all three times.
第十諸過失， 生長怨憎苦， 我觀如是過， 厭患故出家。
The tenth, various faults, Give rise to hatred and suffering. Observing these faults, I renounced home life out of weariness.
「復次長者！我觀世間一切眾生，入於十種惡見稠林，由異見故不能自出。何謂為十？一者我見惡見稠林，二者有情見惡見稠林，三者壽命見惡見稠林，四者數取趣見惡見稠林，五者斷見惡見稠林，六者常見惡見稠林，七者無作見惡見稠林，八者無因見惡見稠林，九者不平等因見惡見稠林，十者邪見惡見稠林。長者！我見眾生入於十種惡見稠林不能得出，為得阿耨多羅三藐三菩提，永斷如是諸惡見故，以淨信心捨釋氏家趣無上道。」
Furthermore, Elder, I observe that all sentient beings in the world have entered into ten kinds of thickets of evil views, and due to their different views, they cannot escape by themselves. What are these ten?
- The thicket of the evil view of self
- The thicket of the evil view of sentient beings
- The thicket of the evil view of lifespan
- The thicket of the evil view of personhood
- The thicket of the evil view of annihilation
- The thicket of the evil view of permanence
- The thicket of the evil view of non-action
- The thicket of the evil view of no cause
- The thicket of the evil view of unequal causes
- The thicket of evil views
Elder, I see sentient beings entering these ten kinds of thickets of evil views and unable to escape. In order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to permanently cut off these evil views, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path.
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:
一切愚凡夫， 入惡見稠林， 我見有情見， 及以壽命見，
All foolish ordinary beings Enter the thickets of evil views, Views of self, of sentient beings, And of lifespan,
斷見與常見， 依無作見等， 為安立正見， 是故我出家。
Views of annihilation and permanence, Relying on views of non-action and so forth. To establish right view, I therefore left home to become a monk.
「復次長者！我觀世間一切眾生，於無數劫具造百千那庾多拘胝過失，常為十種大毒箭所中。何謂為十？一者愛毒箭，二者無明毒箭，三者欲毒箭，四者貪毒箭，五者過失毒箭，六者愚癡毒箭，七者慢毒箭，八者見毒箭，九者有毒箭，十者無有毒箭。長者！我見眾生為於十種毒箭所中，求阿耨多羅三藐三菩提，永斷如是諸毒箭故，以淨信心捨釋氏家趣無上道。」
Furthermore, Elder! I observe that all sentient beings in the world, throughout countless eons, have committed hundreds of thousands of nayutas of kotis of faults, and are constantly pierced by ten kinds of great poisonous arrows. What are these ten?
- The poisonous arrow of love
- The poisonous arrow of ignorance
- The poisonous arrow of desire
- The poisonous arrow of greed
- The poisonous arrow of faults
- The poisonous arrow of delusion
- The poisonous arrow of pride
- The poisonous arrow of views
- The poisonous arrow of existence
- The poisonous arrow of non-existence
Elder, seeing sentient beings pierced by these ten kinds of poisonous arrows, in order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to permanently cut off these poisonous arrows, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path.
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:
愛箭毒眾生， 過拘胝大劫， 無明之所盲， 從闇入於闇。
The arrow of love poisons sentient beings, Passing through countless great kalpas, Blinded by ignorance, From darkness they enter into darkness.
欲箭中諸蘊， 吸染名貪箭， 悶亂過失箭， 被服愚癡箭，
The arrow of desire pierces the aggregates, The arrow of greed absorbs and stains, The arrow of faults confuses and disturbs, The arrow of delusion envelops.
陵高發慢箭， 違諍起見箭， 因有無有箭， 墮有及無有。
The arrow of pride rises high, The arrow of views arises from conflict, The arrow of existence and non-existence, Falls into being and non-being.
諸愚癡凡夫， 鋒刃由其口， 更相起諍論， 此實此非實。
All foolish ordinary beings, With sharp blades from their mouths, Further engage in disputes, Arguing "this is real, this is not real."
為拔毒箭故， 如來興世間， 救諸中箭者， 出家成聖道。
To remove these poisonous arrows, The Tathagata appears in the world, To save those pierced by arrows, He renounces home to attain the holy path.
「復次長者！我觀世間一切眾生，由十種愛建立根本。何者為十？所謂緣愛故求，緣求故得，緣於得故便起我所，緣我所故起諸定執，緣諸定執故起欲貪，緣欲貪故起深耽著，緣深耽著故起慳悋，緣慳悋故起於聚斂，緣聚斂故起諸守護，緣守護故執持刀仗諍訟譏謗起種種苦，又因此故興別離語長養諸惡不善之法。長者！我見眾生由此十種愛根本法之所建立，求於阿耨多羅三藐三菩提，為得無根無所依法故，以淨信心捨釋氏家趣無上道。」
Furthermore, Elder! I observe that all sentient beings in the world establish ten kinds of love as their root. What are these ten? Namely, due to love there is seeking, due to seeking there is attainment, due to attainment there arises a sense of possession, due to possession there arise fixed attachments, due to fixed attachments there arises desire and greed, due to desire and greed there arises deep addiction, due to deep addiction there arises stinginess, due to stinginess there arises hoarding, due to hoarding there arises guarding, and due to guarding there arises holding weapons, disputes, slander, and various sufferings. Because of this, divisive speech arises and various evil and unwholesome dharmas are nurtured.
Elder! I see that sentient beings are established by these ten kinds of love as their root. In order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to attain the dharma that has no root and no dependence, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path.
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:
愛所吞眾生， 尋逐於諸欲， 得利興我所， 從此生定執，
Beings are swallowed by love, Pursuing various desires. Gaining profits, they generate a sense of self, From this arises fixed attachment.
我當作所作， 欲貪縛增長， 耽著慳悋等， 相續次第生，
I will do what needs to be done, The bonds of desire and greed increase. Indulging in stinginess and such, Continuing to arise in sequence.
慳過染世間， 能起堅積聚， 聚斂故守護， 遍生無有間，
The faults of stinginess stain the world, Able to create firm accumulations. Due to hoarding, one guards, Arising everywhere without interruption.
守護在愚夫， 刀仗相加害， 種諸不善業， 因此生眾苦。
The foolish guard, Harming each other with weapons. Planting various unwholesome deeds, Because of this, many sufferings are born.
觀愛因緣已， 眾苦則不生， 無根無住覺， 諸覺中最上。
Having observed the causes and conditions of love, The many sufferings will not arise. Awakening without root or abode Is supreme among all awakenings.
「復次長者！我觀世間一切眾生，皆由十種惡邪性故建立邪定。何等為十？一者邪見，二者邪思惟，三者邪語，四者邪業，五者邪命，六者邪精進，七者邪念，八者邪定，九者邪解脫，十者邪解脫智見。長者！我觀眾生由如是等十邪性故建立邪定，為欲證得阿耨多羅三藐三菩提，出離如是諸邪性故，以淨信心捨釋氏家趣無上道。」
Furthermore, Elder! I observe that all sentient beings in the world establish wrong concentration due to ten kinds of evil and wrong natures. What are these ten? First, wrong view; second, wrong thought; third, wrong speech; fourth, wrong action; fifth, wrong livelihood; sixth, wrong effort; seventh, wrong mindfulness; eighth, wrong concentration; ninth, wrong liberation; and tenth, wrong knowledge and vision of liberation.
Elder! I observe that sentient beings establish wrong concentration due to these ten wrong natures. In order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to escape from these wrong natures, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path.
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:
懷邪見眾生， 邪思惟境界， 宣說於邪語， 及行諸邪業，
Beings harboring wrong views, Wrongly contemplating realms, Proclaiming wrong speech, And engaging in wrong actions,
邪命邪精進， 邪念與邪定， 成就邪解脫， 及趣邪智見。
Wrong livelihood and wrong effort, Wrong mindfulness and wrong concentration, Achieving wrong liberation, And tending towards wrong knowledge and views.
邪性決定聚， 愚夫之所依， 為令住正性， 故趣無上道。
The wrongly determined group, Is what fools rely upon. To establish them in right nature, I thus pursue the unsurpassed path.
「復次長者！我觀世間一切眾生，由於十種不善業道，而能建立安處邪道、多墮惡趣。何等為十？一者奪命，二者不與取，三者邪婬，四者妄語，五者離間語，六者麁語，七者綺語，八者貪著，九者瞋恚，十者邪見。長者！我見眾生由是十種不善業故，乘於邪道多趣多向多墮惡道，為欲證得阿耨多羅三藐三菩提，超出一切諸邪道故，以淨信心捨釋氏家趣無上道。」
Furthermore, Elder! I observe that all sentient beings in the world establish themselves on wrong paths and often fall into evil destinies due to ten kinds of unwholesome actions. What are these ten?
- Taking life
- Taking what is not given
- Sexual misconduct
- False speech
- Divisive speech
- Harsh speech
- Idle chatter
- Greed
- Ill will
- Wrong views
Elder! I see that because of these ten kinds of unwholesome actions, beings travel on wrong paths and often tend towards and fall into evil destinies. In order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to transcend all wrong paths, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path.
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:
諸害命眾生， 劫盜他財物， 行諸邪欲行， 速墮於地獄。
Those who harm living beings, Rob others of their wealth, Engage in various improper lustful acts, Quickly fall into hell.
麁言離間語， 妄語乖寂靜， 綺語等凡夫， 愚癡之所縛。
Harsh speech, divisive words, False speech contrary to peace, Frivolous speech and such - ordinary people Are bound by foolishness.
貪著他資財， 數起於瞋恚， 興種種邪見， 是人趣惡道。
Coveting others' wealth, Frequently arousing anger, Giving rise to various wrong views, Such people head for evil paths.
三種由身起， 四種語業生， 意能成三惡， 故名惡行者。
Three arise from the body, Four are born of verbal karma, The mind can accomplish three evils, Thus they are called evil-doers.
行諸惡業已， 牽趣惡道中， 吾今現世間， 拔濟令出離。
Having committed various evil deeds, They are drawn into evil paths. I now appear in the world To rescue and liberate them.
「復次長者！我觀世間一切眾生，由於十種染污法故，處在煩惱墮煩惱垢中。何謂為十？一者慳垢染污，二者惡戒垢染污，三者瞋垢染污，四者懈怠垢染污，五者散亂垢染污，六者惡慧垢染污，七者不遵尊教垢染污，八者邪疑垢染污，九者不信解垢染污，十者不恭敬垢染污。長者！我見眾生以如是等十染污法之所染污，為得阿耨多羅三藐三菩提，證於無染無上法故，以淨信心捨釋氏家趣無上道。」
Furthermore, Elder! I observe that all sentient beings in the world are mired in afflictions and fallen into the defilements of afflictions due to ten kinds of defiling dharmas. What are these ten?
- The defilement of stinginess
- The defilement of immoral conduct
- The defilement of anger
- The defilement of laziness
- The defilement of distraction
- The defilement of unwholesome wisdom
- The defilement of not following the teachings of the honored ones
- The defilement of wrong doubt
- The defilement of lack of faith and understanding
- The defilement of disrespect
Elder! Seeing sentient beings defiled by these ten defiling dharmas, in order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to realize the undefiled supreme Dharma, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path.
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:
世多分眾生， 十染所逼迫， 樂有為煩惱， 曾不生厭離。
Most sentient beings Are oppressed by ten defilements, Delighting in the afflictions of conditioned existence, Never giving rise to weariness and detachment.
慳垢所染污， 一切愚凡夫， 犯戒非寂靜， 不習三摩地，
Stained by the defilement of stinginess, All foolish ordinary people Violate precepts and lack tranquility, Not cultivating samadhi.
瞋垢背忍辱， 懈怠退正勤， 其心不專住， 惡慧愚鈍者，
Turning their backs on patience due to the defilement of anger, Retreating from right effort due to laziness, Their minds not dwelling in concentration, Those of evil wisdom and dullness,
於父母師長， 不遵奉言教， 疑見網眾生， 不求照世覺，
Towards father and mother, teachers and elders, Do not follow and respect their teachings. Caught in nets of doubt and views, They do not seek the enlightenment that illuminates the world.
誹謗於甚深， 佛所說妙法， 被服無明蘊， 聖蘊懷輕賤。
They slander the profound, Wondrous Dharma taught by the Buddha. Clothed in the aggregates of ignorance, They despise the noble aggregates.
觀是染污已， 誰樂處有為， 當勤證寂滅， 無為無染污。
Having observed these defilements, Who would delight in conditioned existence? One should diligently realize cessation, The unconditioned without defilement.
「復次長者！我觀世間一切眾生，為十種纏縛之所纏縛。何謂為十？一者由慳嫉網之所纏縛，二者由無明膜之所覆翳，三者煩惱迷醉墮愚癡坎，四者愛欲駛流之所漂沒，五者末摩死節邪箭所中，六者忿恨密煙之所熏[火*孛]，七者貪欲盛火之所燒然，八者過失毒藥之所悶亂，九者諸蓋毒刺之所遮礙，十者常處生死流轉飢饉曠野正勤疲怠。長者！我觀眾生為如是等十種纏縛所纏縛已，求阿耨多羅三藐三菩提，為證無纏無縛法故，以淨信心捨釋氏家趣無上道。」
Furthermore, Elder! I observe that all sentient beings in the world are bound by ten kinds of fetters. What are these ten?
- Bound by the net of stinginess and jealousy
- Obscured by the veil of ignorance
- Falling into the pit of delusion due to intoxication with afflictions
- Submerged in the rapid current of love and desire
- Pierced by the evil arrow at vital points
- Smoked by the dense fumes of anger and hatred
- Burned by the raging fire of greed
- Confused and disturbed by the poison of faults
- Obstructed by the poisonous thorns of the hindrances
- Constantly weary in the barren wilderness of the cycle of birth and death, striving diligently yet exhausted
Elder! Observing sentient beings bound by these ten kinds of fetters, in order to attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and to realize the dharma free from fetters and bondage, I left the Shakya clan with a pure and faithful heart to pursue the unsurpassed path.
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:
老吞少盛年， 老壞淨妙色， 老損念定慧， 終為死所吞。
Old age devours the prime of youth, Old age destroys pure, wondrous form, Old age impairs mindfulness, concentration, and wisdom, And in the end, all are swallowed by death.
病能摧勢力， 劫奪勇猛心， 壞諸根聚落， 羸劣無依怙。
Illness can crush one's strength, Rob one of courageous heart, Destroy the village of the senses, Leaving one weak and without refuge.
死如羅剎女， 猛健甚可畏， 常隨逐世間， 飲竭眾生命。
Death is like a rākṣasī, Fierce, strong, and terrifying, Always pursuing the world, Drinking dry the life of beings.
我已厭世間， 老病死逼迫， 為求無老死， 清安法出家。
I have grown weary of the world, Oppressed by old age, illness, and death. To seek freedom from aging and death, I renounce home for the tranquil Dharma.
世為三火燒， 我觀無救者， 雨甘露法雨， 滅除三毒焰。
The world burns with three fires, I see none who can save it. I'll rain down the sweet dew of Dharma, To extinguish the flames of the three poisons.
觀諸失道者， 生盲癡瞽等， 為與世間眼， 示導故出家。
Observing those who have lost their way, Born blind, foolish, and unseeing, To give eyes to the world, I renounce home to guide them.
眾生疑乳養， 蘊蓋所蔽障， 為彼除悔惱， 說法故出家。
Beings doubt their true nature, Obscured by the five aggregates. To remove their regrets and afflictions, I renounce home to teach the Dharma.
愚夫互違反， 伺隙興加害， 為和怨憎故， 利世故出家。
Foolish people oppose each other, Watching for chances to harm one another. To reconcile hatred and resentment, And benefit the world, I renounce home life.
於父母師長， 力慢無恭敬， 為摧憍慢幢， 是故我出家。
Towards parents, teachers, and elders, Some use force and pride, showing no respect. To crush the banner of arrogance, I therefore renounce home life.
觀貪障世間， 由財相損害， 為得七聖財， 斷諸法貧者。
Observing greed obstructing the world, Causing harm through wealth, To attain the seven noble treasures, And cut off poverty in all dharmas, I renounce.
或致相刑殘， 利已終非益， 我觀定捨身， 求離三有獄。
Some inflict mutilation on each other, Seeking benefit that ultimately brings no gain. I observe the certainty of abandoning the body, Seeking escape from the prison of the three realms of existence.
三有昔未知， 真實利益事， 為開真實益， 是故我出家。
In the three realms, formerly unknown Were matters of true benefit. To reveal true benefit, I therefore renounce home life.
觀趣地獄者， 惡業因熾然， 受無邊重苦， 為脫故出家。
Observing those headed for hell realms, Their evil karma blazing fiercely, Suffering boundless heavy torments, To liberate them, I renounce home life.
觀諸畜生趣， 互相加殺害， 無依為作依， 悲心故出家。
Observing the realms of animals, Where they kill and harm each other, To be a refuge for the refugeless, Out of compassion, I renounce home life.
觀焰魔鬼趣， 飢渴大苦逼， 為證妙菩提， 施不死甘露。
Observing the realms of hungry ghosts, Oppressed by great suffering of hunger and thirst, To attain wondrous bodhi, I bestow the nectar of immortality.
人道追求苦， 諸天捨命苦， 觀苦遍三有， 為濟故出家。
In the human realm, suffering from pursuit, In the heavenly realms, suffering from loss of life, Seeing suffering pervade the three realms of existence, To save beings, I renounce home life.
我觀耽欲者， 遠離諸慚愧， 凌逼於尊親， 荒婬甚猪狗。
I observe those indulging in desires, Far removed from all shame, Oppressing even respected elders, Their lust more wanton than pigs and dogs.
又觀諸愚夫， 女媚所吞食， 放逸造非義， 為捨故出家。
Again, I observe all the foolish, Devoured by women's charms, Indulging in improper conduct, To abandon this, I renounce home life.
觀劫濁眾生， 惡法嬈魔使， 我為摧伏故， 趣成無上覺。
Observing beings in the turbid kalpa, Evil laws entice demonic messengers, To subdue and conquer these, I strive to attain supreme enlightenment.
在家眾過本， 出家趣菩提， 故捨大地等， 為窮生死際。」
The household life is the root of many faults, Renunciation leads to bodhi, Thus I abandon all worldly things, To fathom the limits of birth and death.
爾時五百長者聞佛所說，得未曾有，方知如來是真覺者。即於佛前，異口同聲而說頌曰：
At that time, the five hundred elders heard what the Buddha had said and experienced something unprecedented. They finally realized that the Tathagata was truly the Awakened One. Immediately before the Buddha, with one voice they spoke these verses:
我等怖畏老死逼， 願宣妙法盡其際。
We fear the oppression of old age and death, Please expound the wondrous Dharma to its fullest extent.
世尊諸有趣清淨， 離有性淨超諸有， 願拔諸有令不有， 及在禁閉有家者。
World-Honored One, all existences tend towards purity, Transcending all existences by departing from the nature of existence. We wish to uproot all existences to make them non-existent, Including those confined in the house of existence.
世雄離染最解脫， 遠離塵垢心清淨， 調御法中大調御， 願開微妙甘露門。
World Hero, most liberated from defilements, Far removed from dust and impurities, with a pure heart, Great Tamer among the Dharmas of taming, Please open the subtle door of ambrosia.
備上妙色勝丈夫， 天人世間無等者， 世無等等最勝尊， 願說妙法濟群生。
Endowed with supreme wondrous form, most excellent among men, Unequaled in the world of gods and humans, Most honored one, unequaled in the world, Please expound the wondrous Dharma to save all beings.
三垢永滅吐諸過， 慧眼清淨翳障消， 淨塵離闇開癡網， 願無等尊宣妙法。
The three defilements eternally extinguished, all faults expelled, The wisdom eye pure, all obscurations dissolved, Purifying dust, dispelling darkness, opening the net of delusion, May the incomparable honored one proclaim the wondrous Dharma.
眾生苦聚無依怙， 溺大有池無救者， 願起慈悲廣濟心， 速拔高昇安隱岸。
Sentient beings are a mass of suffering without refuge, Drowning in the great pool of existence with no one to save them. We wish you would arouse great compassion to widely save them, Swiftly pulling them up to the shore of peace and safety.
有河憍慢癡迴澓， 鬪訟病苦波濤盛， 眾生漂沒無依救， 願發慈心濟有流。
In the river of existence, pride and delusion swirl, Waves of strife, illness, and suffering surge high. Beings are submerged with no refuge or savior, We wish you would arouse compassion to save those in the flow of existence.
朗日千億曜金山， 佛身光盛踰於彼， 願以勝妙梵音聲， 宣布端嚴最上法。
The radiant sun illuminates a billion golden mountains, Yet the Buddha's body shines even more brilliantly. May he use his supreme and wondrous Brahma voice To proclaim the most elegant and supreme Dharma.
諸法自性本清淨， 體相洞徹等明珠， 無有作者無受者， 不從他聞遍照覺。
The inherent nature of all dharmas is originally pure, Their essence and characteristics are as clear as a bright pearl. There is no creator and no receiver, The all-pervading enlightenment is not heard from others.
自然具足力無畏， 行妙淨行稱無邊， 無邊智解如遊空， 願大法王宣妙法。」
Naturally endowed with power and fearlessness, Practicing wondrous pure conduct, praised without limit. With boundless wisdom and understanding, like roaming through space, May the great Dharma King proclaim the wondrous Dharma.
爾時世尊作如是念：「是五百長者善根已熟堪任法化，我今當為如應說法，令諸長者即於此處除捨俗相以信出家，斷諸煩惱得漏盡慧。」作是念已，即昇虛空結跏趺坐。諸長者等既覩神變，歎未曾有，於如來所倍生敬重信仰之心。
At that time, the World-Honored One thought to himself: "These five hundred elders have ripened their good roots and are ready to receive the Dharma teaching. I should now expound the Dharma as appropriate, to enable these elders to renounce worldly appearances right here, leave home with faith, cut off all afflictions, and attain the wisdom that ends all outflows." Having thought this, he immediately rose into the air and sat cross-legged.
When the elders witnessed this supernatural transformation, they marveled at the unprecedented sight and their hearts were filled with even greater reverence, respect, and faith in the Tathagata.
爾時世尊告諸長者：「汝等善聽。世有十種逼迫苦事，所謂生苦、老苦、病苦、死苦、愁苦、怨苦、苦受、憂受、痛惱生死，如是十種逼迫苦事逼迫眾生。汝等今者欲解脫不？復次諸長者！世有十惱害事，所謂曾於我身作不饒益，今於我身作不饒益，當於我身作不饒益，於我曾愛作不饒益，於我今愛作不饒益，於我當愛作不饒益，我曾不愛而作饒益，我今不愛而作饒益，我當不愛而作饒益，又於一切不饒益過心生惱害。如是十種惱害之事，汝等今者欲解脫不？復次諸長者！世有十種異見惡見稠林，所謂我見、眾生見、壽命見、數取見、斷見、常見、無作用見、無因見、不平等見、邪見。如是十種惡見稠林，汝等今者欲解脫不？復次長者！世為十種大毒箭所中，所謂愛毒、無明毒、欲毒、貪毒、過失毒、愚癡毒、慢毒、見毒、有毒、無有毒。如是十種大毒之箭，汝等今者欲解脫不？復次諸長者！世有十種愛根本法，所謂緣愛故求，緣求故得，緣於得故便起我所，緣我所故起諸定執，緣諸定執故起欲貪，緣欲貪故起深耽著，緣深耽著便起慳悋，緣慳悋故起於聚斂，緣聚斂故便起守護，緣守護故執持刀仗譏謗諍訟起別種語，種種諸苦惡不善法竝因斯起。如是十種愛根本法，汝等今者欲解脫不？復次諸長者！世有十種邪性，所謂邪見、邪思惟、邪語、邪業、邪命、邪勤、邪念、邪定、邪解脫、邪解脫智見。如是十種邪性，汝等今者欲解脫不？復次諸長者！世有十種不善業道，所謂害命、不與取、行邪婬、妄語、離間語、麁惡語、綺語、貪、恚、邪見。如是十種不善業道，汝等今者欲解脫不？復次諸長者！世有十種染污垢法，所謂慳垢、惡戒垢、瞋垢、懈怠垢、散亂垢、惡慧垢、不遵尊教垢、疑垢、不信解垢、不恭敬垢。如是十種染污垢法，汝等今者欲解脫不？復次諸長者！世有十種生死流轉大怖畏事，所謂纏縛慳嫉之網、覆翳無明之膜、墮墜愚癡深坑、漂沒愛欲駃流、末摩邪箭所中、薰[火*孛]忿恨密煙、焚燒貪欲盛火、迷悶過失毒藥、遮障諸蓋毒刺、飢饉流轉曠野。如是十種生死流轉大怖畏事，汝等今者欲解脫不？」
At that time, the World-Honored One said to the elders: "Listen well. There are ten kinds of oppressive sufferings in the world, namely: the suffering of birth, old age, illness, death, sorrow, resentment, painful feelings, worry, anguish, and the cycle of birth and death. These ten kinds of oppressive sufferings afflict all beings. Do you now wish to be liberated from them?
Furthermore, elders, there are ten kinds of harmful resentments in the world: those who have harmed me in the past, those who are harming me now, those who will harm me in the future, those who have harmed my loved ones in the past, those who are harming my loved ones now, those who will harm my loved ones in the future, those who have benefited those I dislike in the past, those who are benefiting those I dislike now, those who will benefit those I dislike in the future, and feeling resentment towards all harmful faults. Do you now wish to be liberated from these ten kinds of harmful resentments?
Furthermore, elders, there are ten kinds of thickets of evil views in the world: the view of self, the view of sentient beings, the view of lifespan, the view of personhood, the view of annihilation, the view of permanence, the view of non-action, the view of no cause, the view of inequality, and wrong views. Do you now wish to be liberated from these ten kinds of thickets of evil views?
Furthermore, elders, the world is pierced by ten kinds of great poisonous arrows: the poison of love, the poison of ignorance, the poison of desire, the poison of greed, the poison of faults, the poison of delusion, the poison of pride, the poison of views, the poison of existence, and the poison of non-existence. Do you now wish to be liberated from these ten kinds of great poisonous arrows?
Furthermore, elders, there are ten kinds of fundamental laws of love in the world: due to love there is seeking, due to seeking there is attainment, due to attainment there arises a sense of possession, due to possession there arise fixed attachments, due to fixed attachments there arises desire and greed, due to desire and greed there arises deep addiction, due to deep addiction there arises stinginess, due to stinginess there arises hoarding, due to hoarding there arises guarding, and due to guarding there arises holding weapons, slander, disputes, and various kinds of speech, from which arise various sufferings and unwholesome dharmas. Do you now wish to be liberated from these ten kinds of fundamental laws of love?
Furthermore, elders, there are ten kinds of wrong natures in the world: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge and vision of liberation. Do you now wish to be liberated from these ten kinds of wrong natures?
Furthermore, elders, there are ten kinds of unwholesome paths of action in the world: taking life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, ill will, and wrong views. Do you now wish to be liberated from these ten kinds of unwholesome paths of action?
Furthermore, elders, there are ten kinds of defiling dharmas in the world: the defilement of stinginess, the defilement of immoral conduct, the defilement of anger, the defilement of laziness, the defilement of distraction, the defilement of unwholesome wisdom, the defilement of not following the teachings of the honored ones, the defilement of doubt, the defilement of lack of faith and understanding, and the defilement of disrespect. Do you now wish to be liberated from these ten kinds of defiling dharmas?
Furthermore, elders, there are ten kinds of great fearful things in the cycle of birth and death: being bound by the net of stinginess and jealousy, being obscured by the veil of ignorance, falling into the deep pit of delusion, being submerged in the rapid current of love and desire, being pierced by evil arrows at vital points, being smoked by the dense fumes of anger and hatred, being burned by the raging fire of greed, being confused and disturbed by the poison of faults, being obstructed by the poisonous thorns of the hindrances, and wandering in the barren wilderness of famine. Do you now wish to be liberated from these ten kinds of great fearful things in the cycle of birth and death?"
爾時五百長者一心同聲白佛言：「世尊！我等今者願欲解脫所說十種逼迫苦事，所謂生、老、病、死、愁、怨、憂、苦、惱害、生死，如是廣說乃至流轉飢饉曠野諸逼迫事，我等皆當願得解脫。」
At that time, the five hundred elders spoke with one voice to the Buddha, saying: "World-Honored One! We now wish to be liberated from the ten kinds of oppressive sufferings you have spoken of, namely birth, old age, illness, death, sorrow, resentment, worry, suffering, afflictions, and the cycle of birth and death. As you have extensively explained, up to the oppressive conditions of wandering in the barren wilderness of famine, we all wish to attain liberation from these."
爾時世尊告是五百諸長者曰：「汝等善聽，吾今當說正法之要。諸長者！眼不求解脫。何以故？眼無作無用故，眼不能思不能了別，是故諸長者，眼非是我。應如是持。如是耳鼻舌身意，意不求解脫。何以故？意無作無用故，意不能思不能了別，是故諸長者。意亦非我。應如是持。
At that time, the World-Honored One said to the five hundred elders: "Listen well, for I will now explain the essence of the true Dharma. Elders! The eye does not seek liberation. Why? Because the eye has no function or use of its own, it cannot think or discriminate. Therefore, elders, the eye is not the self. You should understand it thus. Similarly, the ear, nose, tongue, body, and mind do not seek liberation. Why? Because the mind has no function or use of its own, it cannot think or discriminate. Therefore, elders, the mind is also not the self. You should understand it thus."
「復次諸長者！色不求解脫。何以故？色無作無用故，色不能思不能了別，是故諸長者，色亦非我。應如是持。如是聲香味觸法，法不求解脫。何以故？法無作無用故，法不能思不能了別。是故諸長者！法亦非我。應如是持。
"Furthermore, elders! Form does not seek liberation. Why? Because form has no function or use of its own, it cannot think or discriminate. Therefore, elders, form is also not the self. You should understand it thus. Similarly, sound, smell, taste, touch, and dharmas do not seek liberation. Why? Because dharmas have no function or use of their own, they cannot think or discriminate. Therefore, elders! Dharmas are also not the self. You should understand it thus."
「復次諸長者！色蘊不求解脫。何以故？色蘊無作無用故，色蘊不能思不能了別，是故諸長者！色蘊非我。應如是持。如是受蘊想蘊行蘊識蘊，識蘊不求解脫。何以故？識蘊無作無用故，識蘊不能思不能了別，是故諸長者！識蘊非我。應如是持。
"Furthermore, elders! The form aggregate does not seek liberation. Why? Because the form aggregate has no function or use of its own, it cannot think or discriminate. Therefore, elders, the form aggregate is not the self. You should understand it thus. Similarly, the feeling, perception, formations, and consciousness aggregates do not seek liberation. Why? Because the consciousness aggregate has no function or use of its own, it cannot think or discriminate. Therefore, elders, the consciousness aggregate is not the self. You should understand it thus.
「復次諸長者！地界不求解脫。何以故？地界無作無用故，地界不能思不能了別，是故諸長者，地界非我。應如是持。如是水界火界風界空界識界，識界不求解脫。何以故？識界無作無用故？識界不能思不能了別？是故諸長者！識界非我。應如是持。
Furthermore, elders! The earth element does not seek liberation. Why? Because the earth element has no function or use of its own, it cannot think or discriminate. Therefore, elders, the earth element is not the self. You should understand it thus. Similarly, the water, fire, wind, space, and consciousness elements do not seek liberation. Why? Because the consciousness element has no function or use of its own, it cannot think or discriminate. Therefore, elders, the consciousness element is not the self. You should understand it thus."
「復次諸長者！諸法不實，分別所起，依於眾緣，無能無力從眾緣轉。若有眾緣假設諸法，若無眾緣則無假法。諸長者！一切諸法唯假施設，此中都無生者老者死者盡者起者，唯有永斷諸趣清淨寂滅可以歸依，是故汝等應如是知。是故諸長者！一切諸法不實分別之所生起，依於眾緣羸劣無力從眾緣轉。若有眾緣假立諸法，若無眾緣則無假法。諸長者！一切諸法唯是假立，此中都無生者老者死者盡者起者，唯有永斷諸趣清淨寂靜可以歸依。如是諸長者！若有不實分別則有假立不正作意，若無不實分別則無假立不正作意。若有不正作意則有假立無明，若無不正作意則無假立無明。若有無明則有假立諸行，若無無明則無假立諸行。若有諸行則有假立於識，若無諸行則無假立於識。若有假識則有假立名色，若無有識則無假立名色。若有名色則有假立六處，若無名色則無假立六處。若有六處則有假立於觸，若無六處則無假立於觸。若有於觸則有假立於受，若無於觸則無假立於受。若有於受則有假立於愛，若無於受則無假立於愛。若有於愛則有假立於取，若無於愛則無假立於取。若有於取則有假立於有，若無於取則無假立於有。若有於有則有假立於生，若無於有則無假立於生。若有於生則有假立老死，若無有生則無假立老死。如是諸長者！云何為老？所謂情識惛耄、頭白髮落、皮緩面皺、壽命損減、諸根衰熟，諸行朽故是名為老。云何為死？所謂喪滅轉世、休廢墮落、諸蘊散壞、委棄於地，捨眾同分是名為死。若老若死合名老死。
Furthermore, elders! All dharmas are unreal, arising from discrimination, dependent on conditions, without power or ability, turning according to conditions. If there are conditions, dharmas are provisionally established; if there are no conditions, there are no provisional dharmas. Elders! All dharmas are merely provisional designations. Within this, there is no one who is born, grows old, dies, ceases, or arises. Only the permanent cessation of all destinies, pure and tranquil, can be taken as refuge. Therefore, you should know it thus.
Thus, elders! All dharmas arise from unreal discrimination, dependent on conditions, weak and powerless, turning according to conditions. If there are conditions, dharmas are provisionally established; if there are no conditions, there are no provisional dharmas. Elders! All dharmas are merely provisional designations. Within this, there is no one who is born, grows old, dies, ceases, or arises. Only the permanent cessation of all destinies, pure and tranquil, can be taken as refuge.
In this way, elders! If there is unreal discrimination, there is the provisional establishment of incorrect mental activity. If there is no unreal discrimination, there is no provisional establishment of incorrect mental activity. If there is incorrect mental activity, there is the provisional establishment of ignorance. If there is no incorrect mental activity, there is no provisional establishment of ignorance. If there is ignorance, there is the provisional establishment of formations. If there is no ignorance, there is no provisional establishment of formations. If there are formations, there is the provisional establishment of consciousness. If there are no formations, there is no provisional establishment of consciousness. If there is provisional consciousness, there is the provisional establishment of name-and-form. If there is no consciousness, there is no provisional establishment of name-and-form. If there is name-and-form, there is the provisional establishment of the six sense bases. If there is no name-and-form, there is no provisional establishment of the six sense bases. If there are six sense bases, there is the provisional establishment of contact. If there are no six sense bases, there is no provisional establishment of contact. If there is contact, there is the provisional establishment of feeling. If there is no contact, there is no provisional establishment of feeling. If there is feeling, there is the provisional establishment of craving. If there is no feeling, there is no provisional establishment of craving. If there is craving, there is the provisional establishment of grasping. If there is no craving, there is no provisional establishment of grasping. If there is grasping, there is the provisional establishment of becoming. If there is no grasping, there is no provisional establishment of becoming. If there is becoming, there is the provisional establishment of birth. If there is no becoming, there is no provisional establishment of birth. If there is birth, there is the provisional establishment of old age and death. If there is no birth, there is no provisional establishment of old age and death.
Thus, elders! What is old age? It refers to the decline of consciousness, white hair and falling teeth, loose skin and wrinkles, diminished lifespan, decay of the sense faculties, and the deterioration of the aggregates. This is called old age. What is death? It refers to the passing away and transmigration to another life, the cessation and fall, the disintegration of the aggregates, the discarding of the body, and the abandonment of the life faculty. This is called death. Old age and death together are called aging-and-death.
「諸長者！生若是有，有假老死。生若是無，無假老死。云何為生？所謂是生，等生趣起諸蘊出現，及得諸處會眾同分，是名為生。諸長者！有若是有則有假生，有若是無則無假生。云何為有？所謂欲有、色有及無色有，福及非福、不動業等，是名為有。諸長者！取若是有則有假有，取若是無則無假有。云何為取？所謂欲取、見取、戒禁取、我取，故名為取。諸長者！愛若是有則有假取，愛若是無則無假取。云何為愛？所謂色愛、聲愛、香愛、味愛、觸愛、法愛，是名為愛。諸長者！受若是有則有假愛，受若是無則無假愛。云何為受？所謂眼觸所生受，耳觸鼻觸舌觸身觸意觸所生受，是名為受。諸長者！觸若是有則有假受，觸若是無則無假受。云何為觸？所謂眼觸耳觸鼻觸舌觸身觸意觸，是名為觸。諸長者！六處若有則有假觸，六處若無則無假觸。云何為六處？所謂眼處耳處鼻處舌處身處意處，是為六處。諸長者！名色若有有假六處，名色若無無假六處。云何為名色？所謂受、想、思、觸、作意，四大界及四大界之所造色，是名名色。諸長者！識若是有有假名色，識若是無無假名色。云何為識，所謂眼識耳識鼻識舌識身識意識，是名為識。諸長者！行若是有則有假識，行若是無則無假識。云何為行？所謂色思聲思香思味思所觸思法思，是名為行。諸長者！無明若有則有假行，無明若無則無假行。云何為無明？所謂前際無知、後際無知、前後際無知，內無知、外無知、內外無知，苦無知、集無知、滅無知、道無知，緣無知、緣起無知。於緣生法，若黑若白、有緣無緣、有光影無光影、有罪無罪、可親近不可親近，無知無見、無對觀、無達解，如是等相是名無明。
Elders! If there is birth, there is provisional old age and death. If there is no birth, there is no provisional old age and death. What is birth? It refers to the arising and appearance of the aggregates, and the obtaining of the sense bases and coming together of the elements. This is called birth.
Elders! If there is existence, there is provisional birth. If there is no existence, there is no provisional birth. What is existence? It refers to the existence of desire, form, and formlessness, meritorious and non-meritorious actions, and immovable karma. This is called existence.
Elders! If there is grasping, there is provisional existence. If there is no grasping, there is no provisional existence. What is grasping? It refers to grasping at desire, views, precepts and observances, and the self. This is called grasping.
Elders! If there is craving, there is provisional grasping. If there is no craving, there is no provisional grasping. What is craving? It refers to craving for form, sound, smell, taste, touch, and mental objects. This is called craving.
Elders! If there is feeling, there is provisional craving. If there is no feeling, there is no provisional craving. What is feeling? It refers to feelings arising from eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. This is called feeling.
Elders! If there is contact, there is provisional feeling. If there is no contact, there is no provisional feeling. What is contact? It refers to eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. This is called contact.
Elders! If there are six sense bases, there is provisional contact. If there are no six sense bases, there is no provisional contact. What are the six sense bases? They are the eye base, ear base, nose base, tongue base, body base, and mind base. These are the six sense bases.
Elders! If there is name-and-form, there are provisional six sense bases. If there is no name-and-form, there are no provisional six sense bases. What is name-and-form? It refers to feeling, perception, volition, contact, attention, the four great elements, and the form derived from the four great elements. This is called name-and-form.
Elders! If there is consciousness, there is provisional name-and-form. If there is no consciousness, there is no provisional name-and-form. What is consciousness? It refers to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. This is called consciousness.
Elders! If there are formations, there is provisional consciousness. If there are no formations, there is no provisional consciousness. What are formations? They refer to volition regarding form, sound, smell, taste, touch, and mental objects. These are called formations.
Elders! If there is ignorance, there are provisional formations. If there is no ignorance, there are no provisional formations. What is ignorance? It refers to not knowing the past, not knowing the future, not knowing both past and future, not knowing the internal, not knowing the external, not knowing both internal and external, not knowing suffering, not knowing its origin, not knowing its cessation, not knowing the path, not knowing causes, not knowing dependent origination. Regarding conditioned phenomena, whether they are dark or bright, with or without conditions, with or without light and shadow, with or without fault, to be approached or not to be approached, there is no knowledge, no vision, no direct perception, no understanding. These characteristics are called ignorance.
「諸長者！不正作意若有則有假立無明，若無不正作意則無假立無明。云何名為不正作意？所謂我於過去，是何等性？是何等處？是何等類？我往未來，是何等性？是何等處？是何等類？復於內身多起疑惑，云何名我？我為是誰？為有為無？為虛為實？是何等性？是何等處？是何等類？我昔何處住於彼處起如是等不正作意，從六見中隨生一見，執有我見執無我見，或依我故而觀我見，或不依我而觀我見？又復虛妄起如是見，我即世間或當緣起？為常為恒不轉不變，永正住止？如是諸見，是名不正作意。
Elders! If there is incorrect mental activity, there is the provisional establishment of ignorance. If there is no incorrect mental activity, there is no provisional establishment of ignorance. What is incorrect mental activity? It refers to thoughts like: In the past, what was my nature? Where was I? What kind was I? In the future, what will my nature be? Where will I be? What kind will I be? Also, having many doubts about one's inner self: What am I called? Who am I? Do I exist or not? Am I real or unreal? What is my nature? Where am I? What kind am I? Where did I dwell in the past? Arising such incorrect mental activities about that place, generating one of the six views, clinging to the view of self or no-self, observing the self based on the self, or observing the self not based on the self. Also falsely generating such views as: Am I the world or will I arise from conditions? Am I permanent, eternal, unchanging, and forever abiding? Such views are called incorrect mental activity.
「諸長者！不實分別若有則有假立不正作意，不實分別若無則無假立不正作意。云何名為不實分別？謂我、有情、命者、丈夫、數取、生者、意生、摩納婆、作者、受者，是名不實。而諸無聞凡夫妄起如是我分別、有情分別、命者分別、丈夫分別、數取分別、生者分別、意生分別、摩納婆分別、作者分別、受者分別等分別故，是為不實分別。諸長者！如是不實分別若有則有假立不正作意，不實分別若無則無假立不正作意。諸長者！不正作意若有則有假立無明，不正作意若無則無假立無明。無明若有則有假立諸行，無明若無則無假立諸行。如是乃至生若是有則有假立老死，生若是無則無假立老死。」
Elders! If there is unreal discrimination, there is the provisional establishment of incorrect mental activity. If there is no unreal discrimination, there is no provisional establishment of incorrect mental activity. What is unreal discrimination? It refers to notions of self, sentient being, life-force, person, individual, born, mind-born, youth, doer, and experiencer. These are unreal. Unlearned ordinary people falsely generate discriminations of self, sentient being, life-force, person, individual, born, mind-born, youth, doer, and experiencer. This is called unreal discrimination. Elders! If there is such unreal discrimination, there is the provisional establishment of incorrect mental activity. If there is no unreal discrimination, there is no provisional establishment of incorrect mental activity. Elders! If there is incorrect mental activity, there is the provisional establishment of ignorance. If there is no incorrect mental activity, there is no provisional establishment of ignorance. If there is ignorance, there is the provisional establishment of formations. If there is no ignorance, there is no provisional establishment of formations. And so on up to: If there is birth, there is the provisional establishment of old age and death. If there is no birth, there is no provisional establishment of old age and death.
爾時佛告諸長者：「汝今當知，一切諸法，不實分別所起，依於眾緣羸劣無力從眾緣轉。眾緣若有則有假法，眾緣若無則無假法。諸長者！一切諸法唯是假立，此中都無生者老者死者盡者及以起者，唯有永斷諸趣清淨寂滅可以歸依。諸長者！於意云何？譬如大池所生諸魚水族之屬，依何力住？」
At that time, the Buddha said to the elders: "You should now know that all dharmas arise from unreal discrimination, dependent on conditions, weak and powerless, turning according to conditions. If there are conditions, there are provisional dharmas. If there are no conditions, there are no provisional dharmas. Elders! All dharmas are merely provisional designations. Within this, there is no one who is born, grows old, dies, ceases, or arises. Only the permanent cessation of all destinies, pure and tranquil, can be taken as refuge. Elders! What do you think? For example, the fish and other aquatic creatures born in a great pond, by what power do they abide?"
長者白言：「世尊！此諸魚等依水力住。」
The elders said: "World-Honored One! These fish and other creatures abide by the power of water."
佛言：「如是如是。諸長者！此水頗有思念為有力不？」
The Buddha said: "So it is, so it is. Elders! Does this water have any thoughts or power of its own?"
長者白言：「世尊！此水無力無能，何所思念？」
The elders said: "World-Honored One! This water has no power or ability. How could it have any thoughts?"
佛言：「如是如是。諸長者！不實分別所起諸法亦復如是，但假施設無力無能從眾緣轉。眾緣若有則有假法，眾緣若無則無假法。諸長者！一切諸法唯是假立，此中都無生者老者死者盡者起者，唯有永斷諸趣清淨寂滅可以歸依。是故諸長者！汝等應正觀察如是眾緣，非安隱處難可保持，深生怖懼逃走遠避。復應觀察此是何法？因怖何法而來至此？汝等如是正觀察時，無法可得、無怖無捨。何以故？一切諸法皆不可得，一切種求不可得故；諸法無我，離塵垢故；諸法無眾生，遠離我故；諸法無命，出過生老病死愁憂苦惱逼迫等故；諸法無數取，三世斷故；諸法無字，一切言音不可說故；諸法無著，無所緣故；諸法寂靜，寂滅相故；諸法普遍，虛空性故；諸法性空，無定屬故；諸法無動，無所依故；諸法依實際住善住，無動相應故；諸法不可開闡，離相波浪故；諸法不可顯示，無相無形、無有光影，離諸行故；諸法非我所有，離我所故；諸法不可分別，離心意識故；諸法無有愛藏，超過眼耳鼻舌身意道故；諸法不可舉移，離生住壞故；諸法無作無用，離心意識故；諸法屬緣，性羸劣故。諸長者！我說是眼，四大所造，無常無住，無恒不堅之法，羸弱速朽難可保信，眾苦所集多病多害。汝諸長者！眼為如是，不應依止。耳鼻舌身意亦復如是，不應依止。當如是觀。復次諸長者！眼如聚沫不可撮摩，眼如浮泡不得久住，眼如陽焰業惑愛生，眼如芭蕉性不堅固，眼如幻術從顛倒起，是眼如夢唯虛妄見，是眼如響繫屬眾緣，眼如光影業光影現，眼如浮雲聚亂散相，眼如流電剎那便滅，是眼無主猶如地，是眼無我猶如水，眼非有情猶如火，眼非壽命猶如風，眼非數取猶如空，眼為不實依藏諸大，是眼為空離我我所，是眼無知如草木土石，是眼無作機關風轉，是眼虛假朽穢所聚，是眼浮偽摧散破壞滅盡之法，眼如丘井常為老逼，眼無住際終歸磨滅。諸長者！眼為多過，應如是觀，乃至於意、一切諸法亦復如是。
The Buddha said: "So it is, so it is. Elders! The dharmas arising from unreal discrimination are also like this, merely provisionally established, without power or ability, turning according to conditions. If there are conditions, there are provisional dharmas. If there are no conditions, there are no provisional dharmas. Elders! All dharmas are merely provisional designations. Within this, there is no one who is born, grows old, dies, ceases, or arises. Only the permanent cessation of all destinies, pure and tranquil, can be taken as refuge. Therefore, elders! You should correctly observe these conditions as not being a safe place, difficult to maintain, and deeply generate fear, fleeing and avoiding them. You should further observe: What is this dharma? Due to fear of what dharma have you come here? When you observe correctly in this way, no dharma can be obtained, there is no fear and no abandonment. Why? All dharmas cannot be obtained because they cannot be obtained by any kind of seeking. Dharmas have no self because they are free from defilements. Dharmas have no sentient beings because they are far from self. Dharmas have no life because they transcend birth, old age, sickness, death, sorrow, worry, suffering, and oppression. Dharmas have no personhood because the three times are cut off. Dharmas have no words because all sounds and speech cannot express them. Dharmas have no attachment because they have no object. Dharmas are tranquil because of their nature of cessation. Dharmas are all-pervading because of their empty nature. Dharmas are essentially empty because they have no fixed nature. Dharmas are motionless because they have no support. Dharmas abide in the real limit and abide well, corresponding to non-movement. Dharmas cannot be expounded because they are free from characteristics and waves. Dharmas cannot be displayed because they have no marks, no form, no light or shadow, and are free from all activities. Dharmas are not mine because they are free from possession. Dharmas cannot be discriminated because they are free from mind, intellect, and consciousness. Dharmas have no treasured storage because they transcend the paths of eye, ear, nose, tongue, body, and mind. Dharmas cannot be moved because they are free from arising, abiding, and ceasing. Dharmas have no function or use because they are free from mind, intellect, and consciousness. Dharmas belong to conditions because their nature is weak and feeble.
Elders! I say that this eye is made of the four great elements, impermanent, not abiding, not eternal, not firm, weak and quickly decaying, difficult to trust, a collection of many sufferings, illnesses, and harms. You elders! The eye is like this, it should not be relied upon. The ear, nose, tongue, body, and mind are also like this, they should not be relied upon. You should observe them in this way.
Furthermore, elders! The eye is like a mass of foam, it cannot be grasped. The eye is like a bubble, it cannot last long. The eye is like a mirage, arising from karma, delusion, and love. The eye is like a plantain tree, its nature is not firm. The eye is like an illusion, arising from delusion. This eye is like a dream, only a false vision. This eye is like an echo, dependent on many conditions. The eye is like a shadow, appearing as the shadow of karma. The eye is like a floating cloud, with the appearance of gathering and scattering. The eye is like a flash of lightning, extinguishing in an instant. This eye has no master, like the earth. This eye has no self, like water. The eye is not a sentient being, like fire. The eye is not life, like wind. The eye is not a person, like space. The eye is unreal, relying on and storing the great elements. This eye is empty, free from self and possession. This eye is without knowledge, like grass, wood, earth, and stones. This eye is without action, moved by the wind of mechanism. This eye is false, a collection of decay and filth. This eye is deceptive, a dharma of crushing, scattering, destruction, and extinction. The eye is like a mound or well, always oppressed by old age. The eye has no abiding limit and will eventually be ground to extinction. Elders! The eye has many faults, it should be observed like this, up to the mind and all dharmas are also like this."
「復次諸長者！一切諸法唯有妄欲，異生愚夫不知妄欲故，妄謂是眼、妄謂是耳，乃至妄謂是意。諸長者，但有妄欲，異生愚夫不知妄欲故，謂此是色、謂此是聲，香味觸法亦復如是。諸長者！但有妄欲，異生愚夫不知妄欲故，謂此色蘊、謂此受蘊，想行識蘊亦復如是。諸長者！但有妄欲，異生愚夫不知妄欲故，謂此地界、謂此水界，火風空識亦復如是。諸長者！一切諸法唯有妄欲，異生愚夫不知妄欲故，謂此有為、謂此無為，乃至一切諸法亦復如是。諸長者！汝等今者應捨妄欲趣於無欲，於諸妻子家宅財物深知虛妄不應執著。不執著故，以淨信心捨離家法趣於非家，當得無欲。諸長者！何等名為出家無欲？謂住尸羅別解脫戒，具足攝持威儀行處，見於小犯生大怖畏，受學律儀成就戒蘊。諸長者！汝等若能奉持戒已，於是六根六境、五蘊六界，深知虛假皆不執著，以不著故是名出家無欲之法。諸長者！若不著眼乃至識界，以不著故則不保護。何者不保護？眼不保護、耳鼻舌身意不保護，色不保護、聲香味觸法不保護，色蘊不保護、受想行識蘊不保護，地界不保護、水火風空識界不保護。以不保護則無煩惱，若無煩惱則名為輕。云何為輕？謂無所見。若無所見則不依物起瞋害心，由無瞋害則不自害、不思害他、不思俱害，以無害故則於無餘大涅槃界而便入證。
Furthermore, elders! All dharmas are merely deluded desires. Ordinary foolish beings, not knowing these deluded desires, falsely consider them to be the eye, falsely consider them to be the ear, up to falsely considering them to be the mind. Elders, there are only deluded desires, but ordinary foolish beings, not knowing these deluded desires, consider this to be form, consider this to be sound, and the same applies to smell, taste, touch, and mental objects.
Elders! There are only deluded desires, but ordinary foolish beings, not knowing these deluded desires, consider this to be the form aggregate, consider this to be the feeling aggregate, and the same applies to the perception, formation, and consciousness aggregates. Elders! There are only deluded desires, but ordinary foolish beings, not knowing these deluded desires, consider this to be the earth element, consider this to be the water element, and the same applies to the fire, wind, space, and consciousness elements.
Elders! All dharmas are merely deluded desires. Ordinary foolish beings, not knowing these deluded desires, consider this to be conditioned, consider this to be unconditioned, and so on for all dharmas. Elders! You should now abandon deluded desires and tend towards non-desire. You should deeply understand the illusory nature of wives, children, homes, and possessions, and should not be attached to them. Due to non-attachment, with pure faith, you should abandon household life and tend towards homelessness, thus attaining non-desire.
Elders! What is called the non-desire of leaving home? It refers to abiding in the prātimokṣa precepts, fully maintaining proper conduct and deportment, seeing even small transgressions as greatly fearful, accepting and learning the precepts, and accomplishing the aggregate of morality. Elders! If you can uphold the precepts, you should deeply understand the illusory nature of the six sense organs, six sense objects, five aggregates, and six elements, and not be attached to them. Due to non-attachment, this is called the dharma of non-desire in leaving home.
Elders! If one is not attached to the eye up to the consciousness element, due to non-attachment, one does not protect them. What is not protected? The eye is not protected, the ear, nose, tongue, body, and mind are not protected. Form is not protected, sound, smell, taste, touch, and mental objects are not protected. The form aggregate is not protected, the feeling, perception, formation, and consciousness aggregates are not protected. The earth element is not protected, the water, fire, wind, space, and consciousness elements are not protected. Due to not protecting, there are no afflictions. If there are no afflictions, it is called lightness. What is lightness? It means having no views. If there are no views, one does not give rise to anger or harmful thoughts based on objects. Without anger or harm, one does not harm oneself, does not think of harming others, does not think of harming both. Due to non-harm, one then enters and realizes the realm of great nirvana without remainder.
「諸長者！汝等應知，誰於寂滅而便入證？諸長者！眼不入寂滅、耳鼻舌身意不入寂滅，然因於眼起諸妄執，或計為我或計我所，若遠離者即是寂滅。遠離何等而為寂滅？若遠離貪即是寂滅，若遠離瞋即是寂滅，若遠離癡即是寂滅，若離無智即是寂滅。復次諸長者！過去無智不可遠離，未來無智不可遠離，現在無智不可遠離；然要因於遠離無智而正智起。諸長者！何等為智？所謂盡智。何等盡智？過去非盡智、未來非盡智、現在非盡智。然諸長者！因離無智而此智生。此智不遠離智，因離眼無智而此智生。又諸長者！眼非我所，若非我所則不取著，若不取著即是最上，若是最上即是解脫。何處解脫？於我執所而得解脫。有情執所、壽命執所、數取執所、斷常執所、一切執所，乃至分別執所而得解脫。行者若能於執解脫則不分別，若不分別則非分別非不分別。何等不分別？所謂不分別我及以我所。行者爾時於一切法，離散不積、捨而不取，捨故寂滅、解脫、除遣，最勝解脫離諸繫縛。於何等處名為除遣？一切苦處而得除遣。汝諸長者！若求出離，勿於一法而生取著。何以故？若有取著則有怖畏，若無取著則無怖畏。
"Elders! You should know, who enters and realizes cessation? Elders! The eye does not enter cessation, nor do the ear, nose, tongue, body, or mind enter cessation. However, because of the eye, various false attachments arise, either considering it as self or as belonging to self. If one distances oneself from these, that is cessation. What should one distance oneself from to achieve cessation? If one distances oneself from greed, that is cessation. If one distances oneself from anger, that is cessation. If one distances oneself from delusion, that is cessation. If one distances oneself from ignorance, that is cessation.
Furthermore, elders! Past ignorance cannot be distanced from, future ignorance cannot be distanced from, present ignorance cannot be distanced from. However, it is necessary to distance oneself from ignorance for right wisdom to arise. Elders! What is wisdom? It is the wisdom of exhaustion. What is the wisdom of exhaustion? It is neither the wisdom of exhaustion of the past, nor of the future, nor of the present. However, elders! This wisdom arises due to distancing from ignorance. This wisdom does not distance itself from wisdom; it arises due to distancing from the ignorance of the eye.
Moreover, elders! The eye is not mine. If it is not mine, then one does not cling to it. If one does not cling, that is supreme. If it is supreme, that is liberation. Where is one liberated? One is liberated from the attachment to self. One is liberated from attachment to sentient beings, attachment to lifespan, attachment to personhood, attachment to annihilation and permanence, attachment to all things, up to attachment to discrimination. If a practitioner can be liberated from attachments, they do not discriminate. If they do not discriminate, then it is neither discrimination nor non-discrimination. What is not discriminated? That is, not discriminating self and what belongs to self.
At that time, for all dharmas, the practitioner disperses without accumulating, abandons without grasping. Due to abandonment, there is cessation, liberation, and elimination. The supreme liberation is free from all bonds. Where is there elimination? All places of suffering are eliminated. You elders! If you seek liberation, do not give rise to attachment to any dharma. Why? If there is attachment, there is fear. If there is no attachment, there is no fear."
「復次諸長者！眼非寂滅、耳鼻舌身意亦非寂滅，色非寂滅乃至識界亦非寂滅。然諸長者！因於識界起不實執，或計為我及以我所，若離於此即是寂滅。遠離何等而得寂滅？謂遠離貪而得寂滅，離瞋離癡及以無智而得寂滅。復次諸長者！過去無智不可遠離、未來無智不可遠離、現在無智不可遠離；然離無智而得智生。諸長者！何等為智？所謂盡智。何等盡智？過去非盡智、未來非盡智、現在非盡智；然諸長者！因離無智而智得生。此智不遠離智，因離識無智故而智得生。而此識界非是我所，若非我所則不取著，若不取著即是最上，若是最上是即解脫。何處解脫？於我執所而得解脫，有情壽命乃至於一切分別執所而得解脫。行者若能於執解脫則不分別，若不分別則非分別非不分別。何等不分別？謂不分別我及我所。行者爾時離散不積、捨而不取，捨故寂滅、解脫、除遣，最勝解脫離諸繫縛。於何除遣？一切苦處而得除遣。汝諸長者！若求出離，勿於一法而生取著。何以故？若有取著則有怖畏，若無著者則無怖畏。」
Furthermore, elders! The eye is not cessation, nor are the ear, nose, tongue, body, and mind cessation. Form is not cessation, up to the consciousness element is also not cessation. However, elders! Due to the consciousness element, unreal attachments arise, either considering it as self or as belonging to self. If one distances oneself from these, that is cessation. What should one distance oneself from to achieve cessation? By distancing oneself from greed, one achieves cessation; by distancing oneself from anger, delusion, and ignorance, one achieves cessation.
Furthermore, elders! Past ignorance cannot be distanced from, future ignorance cannot be distanced from, present ignorance cannot be distanced from. However, by distancing from ignorance, wisdom arises. Elders! What is wisdom? It is the wisdom of exhaustion. What is the wisdom of exhaustion? It is neither the wisdom of exhaustion of the past, nor of the future, nor of the present. However, elders! Due to distancing from ignorance, wisdom arises. This wisdom does not distance itself from wisdom; it arises due to distancing from the ignorance of consciousness.
This consciousness element is not mine. If it is not mine, then one does not cling to it. If one does not cling, that is supreme. If it is supreme, that is liberation. Where is one liberated? One is liberated from attachment to self, from attachment to sentient beings, lifespan, up to liberation from all discriminative attachments. If a practitioner can be liberated from attachments, they do not discriminate. If they do not discriminate, then it is neither discrimination nor non-discrimination. What is not discriminated? That is, not discriminating self and what belongs to self.
At that time, the practitioner disperses without accumulating, abandons without grasping. Due to abandonment, there is cessation, liberation, and elimination. The supreme liberation is free from all bonds. Where is there elimination? All places of suffering are eliminated. You elders! If you seek liberation, do not give rise to attachment to any dharma. Why? If there is attachment, there is fear. If there is no attachment, there is no fear.
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:
取著生怖畏， 由斯趣惡道， 觀此有怖處， 智者不應取。
Attachment gives rise to fear, From this, one tends towards evil paths. Observing this fearful place, The wise should not cling.
汝修諸聖道， 應當善觀察， 如是觀便得， 異此則不可。
In cultivating the noble paths, One should observe well. Observing thus, one attains; Otherwise, it is not possible.
一切處皆空， 虛動非堅實， 愛誑惑世間， 勿於此生亂。
All places are empty, Insubstantial and not firm. Love deceives the world, Do not be confused by this.
我已知空法， 了諸法不堅， 湛然獲安泰， 證無動妙樂。
I have understood the empty dharma, Realizing all dharmas are not firm. Serenely attaining peace, Realizing the wondrous bliss of non-movement.
若如是了知， 諸法唯空者， 彼解脫眾苦， 及滅於諍論， 欲攝受一切， 生諸災橫者。
If one understands thus, That all dharmas are only empty, One is liberated from all suffering, And extinguishes disputes, Desiring to grasp all, Giving rise to various calamities.
攝受故取著， 著故生諸有， 從有生於生， 由生遠寂滅， 生者老病死， 如是大苦逼。
Due to grasping there is attachment, Due to attachment there is existence, From existence arises birth, Due to birth one is far from cessation, The born experience old age, sickness, and death, Thus oppressed by great suffering.
無欲故無取， 無取故無有， 無有故無生， 老病死亦爾。
Without desire there is no grasping, Without grasping there is no existence, Without existence there is no birth, Old age, sickness, and death are likewise.
聚集資生具， 一時皆棄捨， 并捨愛妻子， 趣苾芻威儀。
Gathering life's possessions, All at once abandoned, Leaving beloved wife and children, One takes on the deportment of a bhikshu.
勿貪親與財， 咄哉念知足， 勿如旃荼羅， 下賤心來往，
Do not crave for family or wealth, Alas! Remember contentment, Do not be like a chandala, Coming and going with a base mind.
勿自恃持戒， 輕毀犯戒者， 恃戒凌於人， 是名真破戒。
Do not rely on keeping precepts, To look down on those who break them, Relying on precepts to bully others, This is truly breaking the precepts.
譬如鹿被弶， 若縛若致死， 處魔羂慢者， 縛害亦如是。
Like a deer caught in a snare, Whether bound or killed, Those trapped in Mara's noose of pride, Are bound and harmed likewise.
慢能壞善心， 又損自他善， 故勿輕毀戒， 況持戒梵行。
Pride can destroy a good heart, And harm one's own and others' goodness, So do not look down on precepts, Much less pure conduct.
當學大仙子， 常住空閑處， 勿顧於身命， 趣寂靜解脫。
One should learn from the great sage, Always dwelling in secluded places, Not caring for one's life, Pursuing tranquil liberation.
應離無義本， 順世尼乾論， 愛敬演甚深， 空相應妙法。
One should depart from meaningless origins, And worldly Nirgrantha theories. With love and respect, expound the profound Dharma that accords with emptiness.
內外十二處， 我說心為本， 彼復因業生， 業由思久住，
The twelve internal and external sense bases, I say the mind is their root. They arise again due to karma, Karma abides long due to thought.
眼色俱為緣， 而生起於識， 緣闕則不生， 譬無薪之火。
Eye and form together are conditions, That give rise to consciousness. Without conditions, it does not arise, Like fire without fuel.
如是生諸法， 和合互相生， 無作無受者， 現作用如幻，
Thus all dharmas arise, Combining and mutually producing each other. There is no doer and no receiver, Their functions appear like illusions.
一切內外法， 我已知空幻， 愚夫顛倒執， 分別我我所。
All internal and external dharmas, I have known to be empty illusions. Foolish people cling to delusions, Discriminating self and what belongs to self.
眼中無有情， 外諸處亦爾， 非我作壽者， 諸法類應知。
There is no sentient being in the eye, The same is true for external sense bases. There is no self that creates a lifespan, All dharmas should be known as such.
眼不思解脫， 耳鼻舌亦然， 身意等無作， 諸法觀如是。
The eye does not think of liberation, The ear, nose, and tongue are the same. Body and mind have no function, Observe all dharmas like this.
譬如巨海中， 鼓濤成沫聚， 明眼者察知， 審其非堅實。
Like in a vast ocean, Waves stir up a mass of foam. The clear-sighted one observes, And knows it is not substantial.
如是五蘊體， 達者知非固， 當解脫生老， 愁憂災橫等。
Thus the nature of the five aggregates, The wise know is not solid. One should be liberated from birth and old age, Sorrow, worry, calamities, and such.
我法中出家， 知諸法如幻， 不虛彼信施， 即名供諸佛。」
Those who renounce in my Dharma, Know all phenomena are like illusions. They do not waste the faithful offerings, This is called making offerings to all Buddhas.
爾時五百長者聞是法已，即於此處遠塵離垢，於諸法中得法眼淨，如無黑淨衣置染器中速受染色，如是諸長者法眼清淨亦復如是。
At that time, after hearing this Dharma, the five hundred elders immediately became free from defilements and impurities, and attained the pure Dharma eye regarding all dharmas. It was like placing a clean white cloth in a dye vat, quickly absorbing the color. In the same way, the elders' Dharma eye became pure.
爾時世尊復為長者宣說妙法，示教讚善：「諸長者！我說此眼自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火之所熾然，生老病死愁歎憂苦不安等法之所熾然。如是諸長者！我說此耳鼻舌身意自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火，生老病死愁歎憂苦不安等法之所熾然。諸長者！我說此色自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火之所熾然，乃至聲香味觸法亦復如是。諸長者！我說色蘊自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火之所熾然，乃至受想行識蘊亦復如是。諸長者！我說地界自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火之所熾然，如是乃至水火風空識界，自性是苦而復熾然。何等熾然？所謂貪火瞋火癡火，生老病死愁歎憂苦不安等法之所熾然。是故諸長者！我今不執眼耳鼻舌身意，汝等亦應如是隨學。我今不執色聲香味觸法，乃至不執色等諸蘊、地等諸界、此世他世，汝等亦應如是隨學。諸長者！汝等若於眼耳鼻舌身意不執著者，則不依眼住、不依耳鼻舌身意住。汝等不依色聲香味觸法時，汝等則不依於一切法住。汝等不依色蘊乃至不依識蘊住者，則不依色蘊乃至識蘊住。汝等不依地水火風空識界時，則不依地界乃至識界住。汝等不依此世他世及以一切世間住者，如是汝等不取一切法時，則不依於一切法住。若能不依一切法住者，是則名為非當有非不當有。汝等若悟非當有非不當有者，我說汝等解脫生老病死諸苦。」
Then the World-Honored One further expounded the wondrous Dharma to the elders, instructing and praising them: "Elders! I say that the inherent nature of the eye is suffering and burning. What is burning? It is burning with the fire of greed, the fire of anger, and the fire of delusion, as well as burning with birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. Similarly, elders, I say that the inherent nature of the ear, nose, tongue, body, and mind is suffering and burning. What is burning? It is burning with the fire of greed, the fire of anger, and the fire of delusion, as well as burning with birth, old age, sickness, death, sorrow, lamentation, suffering, and distress.
Elders! I say that the inherent nature of form is suffering and burning. What is burning? It is burning with the fire of greed, the fire of anger, and the fire of delusion. The same applies to sound, smell, taste, touch, and mental objects. Elders! I say that the inherent nature of the form aggregate is suffering and burning. What is burning? It is burning with the fire of greed, the fire of anger, and the fire of delusion. The same applies to the feeling, perception, formation, and consciousness aggregates.
Elders! I say that the inherent nature of the earth element is suffering and burning. What is burning? It is burning with the fire of greed, the fire of anger, and the fire of delusion. Similarly, up to the water, fire, wind, space, and consciousness elements, their inherent nature is suffering and burning. What is burning? It is burning with the fire of greed, the fire of anger, and the fire of delusion, as well as burning with birth, old age, sickness, death, sorrow, lamentation, suffering, and distress.
Therefore, elders! I do not cling to the eye, ear, nose, tongue, body, or mind, and you should also learn to do the same. I do not cling to form, sound, smell, taste, touch, or mental objects, nor do I cling to the aggregates, elements, this world, or other worlds. You should also learn to do the same.
Elders! If you do not cling to the eye, ear, nose, tongue, body, or mind, then you will not dwell depending on them. When you do not depend on form, sound, smell, taste, touch, or mental objects, you will not dwell depending on any dharmas. When you do not dwell depending on the form aggregate up to the consciousness aggregate, you will not dwell depending on any of these aggregates. When you do not depend on the earth, water, fire, wind, space, or consciousness elements, you will not dwell depending on any of these elements. When you do not depend on this world, other worlds, or any worldly phenomena, and thus do not grasp at any dharmas, you will not dwell depending on any dharmas.
If you can dwell without depending on any dharmas, this is called neither existing nor non-existing. If you realize neither existence nor non-existence, I say that you will be liberated from the sufferings of birth, old age, sickness, and death."
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:
生死所熾盛， 燒然諸世間， 受苦無能救， 喪失於聖道。
Birth and death blaze fiercely, Burning all the worlds. Suffering with no one to save, The holy path is lost.
照世諸如來， 時乃一興現， 無剎那遠離， 當起堅精進，
The Tathagatas who illuminate the world Rarely appear. Without a moment's separation, One should arouse firm diligence,
修習於正行， 慧觀應察知， 如慧觀當得， 異此非所獲。
Cultivate right conduct, And observe with wisdom. As observed with wisdom, so shall one attain; Other than this, nothing is gained.
若於此修習， 應知一切空， 了達空法已， 非心空菩提。
If one practices this way, One should know all is empty. Having realized the empty dharma, Bodhi is not an empty mind.
貪瞋及與癡， 是三毒大火， 燒諸世愚者， 長眠而不覺。
Greed, anger, and delusion Are the three great poisonous fires Burning foolish worldly beings Who sleep long without awakening.
生老病及死， 愁歎諸苦等， 知世逼迫已， 勿依諸法住。」
Birth, old age, sickness, and death, Sorrow, lamentation, and various sufferings - Knowing the world's oppression, Do not dwell depending on any dharmas.
爾時五百長者白佛言：「世尊！我等今者欲於佛所出家，受具足戒修清淨行。未審世尊垂愍聽不？」
At that time, the five hundred elders said to the Buddha: "World-Honored One! We now wish to leave home life under the Buddha, receive the full precepts, and practice pure conduct. We wonder if the World-Honored One will compassionately allow this?"
佛言：「善來苾芻。」即名出家具足戒已成苾芻法。
The Buddha said: "Welcome, bhikshus." With these words, they were considered to have left home life, received the full precepts, and become bhikshus according to the Dharma.
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:
袈裟執受已， 其髮自然斷， 一切皆持鉢， 即座成羅漢。
Having received the kasaya robes, Their hair naturally fell off, All holding alms bowls, They instantly became Arhats on their seats.
知得羅漢已， 於苾芻眾前， 及對諸天等， 大師已問說：
Knowing they had attained Arhatship, Before the assembly of bhikshus, And in the presence of the devas, The Great Teacher asked and spoke:
『昔於世依怙， 廣行諸布施， 隨其所生處， 常感多安樂。
"In the past, as a refuge for the world, They widely practiced giving, Wherever they were born, They always experienced much happiness.
彼今得見我， 復生清淨心， 由彼心清淨， 故為說妙法。』
Now they have seen me, And again given rise to pure minds, Because their minds are pure, I expound the wondrous Dharma for them."
聞說得羅漢， 永離於我見， 證空法現前， 解脫諸生死。」
Hearing they had attained Arhatship, Forever abandoning the view of self, Realizing the empty dharma before them, They were liberated from birth and death.
大寶積經卷第三十五