序品第一
Chapter One: Introduction
如是我聞：
Thus have I heard:
一時佛在迦毘羅國尼居陀林，與大比丘眾千二百五十人俱，其名曰：優樓毘螺迦葉、伽耶迦葉、那提迦葉、摩訶迦葉、舍利弗、大目犍連，一切皆是大阿羅漢，諸漏已盡無復煩惱，其心自在，心善解脫、慧善解脫，如大龍象，所作已辦，皆棄重擔，逮得己利，盡諸有結。於正教中心得善解，於一切法心無所礙，到於彼岸自得解脫，解脫眷屬自得調伏，調伏眷屬自得寂定，寂定眷屬自得度脫，度脫眷屬已到彼岸，彼岸眷屬已到陸地，陸地眷屬自得安隱，安隱眷屬自得寂滅，寂滅眷屬自破煩惱，破煩惱眷屬自得沙門，沙門眷屬自得息惡，息惡眷屬自婆羅門，婆羅門眷屬自除惡法，除惡法眷屬自了知諸法，了知諸法眷屬自能得度，能度眷屬自具諸德，具諸德眷屬自無煩惱，無煩惱眷屬自離五支，離五支眷屬自得離障，離障眷屬自得靜意，靜意眷屬自具六通，具六通眷屬自離憎愛解脫，離憎愛解脫眷屬自守護一心，守護一心眷屬自念門具足，念門具足眷屬自依四依，四依眷屬自離種種諸見，離種種諸見眷屬自棄諸希望，棄諸希望眷屬自得盡行，盡行眷屬自得事訖，事訖眷屬自修，自修眷屬自無濁念，無濁念眷屬自斷有覺，斷有覺眷屬自倚身行，倚身行眷屬自得樂不動，樂不動眷屬自心善解脫，心善解脫眷屬自慧善解脫，慧善解脫眷屬自得賢聖。賢聖眷屬如是等比，得離枝葉除去皮膚，唯有心實堅固而住。
At one time, the Buddha was in the Nyagrodha Grove in the country of Kapilavastu, accompanied by one thousand two hundred and fifty great bhikṣus. Among them were: Uruvilvā-Kāśyapa, Gayā-Kāśyapa, Nadī-Kāśyapa, Mahākāśyapa, Śāriputra, and Mahāmaudgalyāyana. All of them were great arhats who had exhausted all outflows and were free from afflictions. Their minds were liberated, their hearts were well-released, and their wisdom was well-liberated. They were like great nāga elephants, having done what needed to be done, having laid down their heavy burdens, having attained their own benefit, and having exhausted all fetters of existence.
Their hearts had gained good understanding in the true teaching, and their minds were unobstructed regarding all dharmas. They had reached the other shore and attained liberation. The retinue of the liberated had attained self-discipline. The retinue of the disciplined had attained tranquility. The retinue of the tranquil had attained deliverance. The retinue of the delivered had reached the other shore. The retinue of those who reached the other shore had reached solid ground. The retinue on solid ground had attained peace. The retinue of the peaceful had attained extinction. The retinue of the extinct had destroyed afflictions. The retinue who destroyed afflictions had attained śramaṇahood. The retinue of śramaṇas had ceased evil. The retinue who ceased evil had become brahmins. The retinue of brahmins had eliminated evil dharmas. The retinue who eliminated evil dharmas had come to understand all dharmas. The retinue who understood all dharmas could attain liberation. The retinue who could liberate possessed all virtues. The retinue possessing all virtues were without afflictions. The retinue without afflictions had abandoned the five hindrances. The retinue who abandoned the five hindrances had removed all obstacles. The retinue who removed obstacles had attained tranquility of mind. The retinue with tranquil minds possessed the six supernatural powers. The retinue with the six supernatural powers were liberated from love and hate. The retinue liberated from love and hate guarded their minds. The retinue who guarded their minds had perfected mindfulness. The retinue with perfected mindfulness relied on the four reliances. The retinue who relied on the four reliances had abandoned various views. The retinue who abandoned various views had relinquished all hopes. The retinue who relinquished hopes had attained complete practice. The retinue of complete practice had finished their tasks. The retinue who finished their tasks cultivated themselves. The retinue who cultivated themselves were without impure thoughts. The retinue without impure thoughts had cut off notions of existence. The retinue who cut off notions of existence relied on bodily practices. The retinue who relied on bodily practices attained immovable bliss. The retinue of immovable bliss had well-liberated minds. The retinue with well-liberated minds had well-liberated wisdom. The retinue with well-liberated wisdom had attained sage-hood.
The retinue of sages were like this, having removed branches and leaves, stripped away bark and skin, with only the solid core of their hearts remaining firm.
爾時世尊於其後夜露地而坐，時比丘眾四面圍遶。爾時世尊默然而住，觀比丘眾，告諸比丘：「汝等諸人訪覓一人堪能往化淨飯王者。」爾時慧命阿若憍陳如即從坐起，偏袒右肩，右膝著地，合掌向佛即便作禮，白佛言：「世尊！我當往化淨飯王耶？」佛言：「汝止憍陳如！汝今具足大師之德，不應往彼。」時有慧命婆澁摸及大名耶輸陀、優樓毘螺迦葉、摩訶迦葉、舍利弗、大目連等，各白佛言：「世尊！我等堪能往化淨飯王也。」佛告摩訶目連：「汝等且止。汝等皆悉具足大師尊重之法，不應往化。」
At that time, the World-Honored One sat in the open air during the latter part of the night, surrounded by the assembly of monks. The World-Honored One remained silent, observing the assembly of monks, and then addressed them, saying: "Among you, who is capable of going to convert King Śuddhodana?"
At that time, the venerable Ajñāta-Kauṇḍinya rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms together towards the Buddha, bowed, and said to the Buddha: "World-Honored One! Shall I go to convert King Śuddhodana?"
The Buddha said: "Stop, Kauṇḍinya! You now possess the virtues of a great teacher, and should not go there."
Then the venerable Vāṣpa, Mahānāman Yaśas, Uruvilvā-Kāśyapa, Mahākāśyapa, Śāriputra, Mahāmaudgalyāyana, and others each said to the Buddha: "World-Honored One! We are capable of going to convert King Śuddhodana."
The Buddha said to Mahāmaudgalyāyana: "You all should stop. You all fully possess the Dharma worthy of a great and revered teacher, and should not go to convert him."
爾時大德摩訶目連即作是念：「世尊今者欲令誰往化淨飯王耶？」爾時目連即入如實三昧，以三昧力莊嚴其心，即得見佛意之所念在於慧命迦盧陀夷，欲令往化淨飯王耳。譬如重閣樓窓之中，日從東入光照西壁。如是目連見世尊心專在迦盧陀夷，欲令化王，亦復如是。爾時慧命目連即從定起，往迦盧陀夷所。到已白言：「世尊心念知汝堪能往化淨飯王。迦盧陀夷！汝今應當發大勇猛速往化王。」目連作是語已，時慧命迦盧陀夷白目連言：「凡庶難化，何況國王。何以故？剎利種姓灌頂大王有自在力，難可化故。大目連！譬如聚積眾柴，若二若三乃至千載，如此柴聚經多年歲甚大乾燥。于時有人放火燒之，成大火聚。於意云何？此之火聚寧為大不？」目連言：「甚大。」「若復有人更以無量蘇油溉灌，此火增盛不？」大目連言：「轉熾倍盛。」「於意云何？此火可近不？」目連言：「難可得近。」「如是大目連！剎利種姓灌頂大王，難可教化不可得近，亦復如是。大目連！譬如狂象之牙可觸以不？」目連言：「不可觸也。」「如是大目連！灌頂剎利難可教化，亦復如是。」
At that time, the Venerable Mahāmaudgalyāyana thought to himself: "Who does the World-Honored One wish to send to convert King Śuddhodana?" Then Maudgalyāyana entered the samādhi of true reality (yathābhūtam), and with the power of samādhi adorning his mind, he immediately saw that the Buddha's intention was focused on the Venerable Kālodāyin, wishing to send him to convert King Śuddhodana. It was like sunlight entering from the east through a window in a multi-story building and illuminating the western wall. In the same way, Maudgalyāyana saw that the World-Honored One's mind was focused solely on Kālodāyin, wishing him to convert the king.
Then the Venerable Maudgalyāyana arose from his meditation and went to Kālodāyin. Upon arriving, he said: "The World-Honored One's thoughts indicate that you are capable of going to convert King Śuddhodana. Kālodāyin! You should now summon great courage and quickly go to convert the king."
After Maudgalyāyana said this, the Venerable Kālodāyin replied: "Even ordinary people are difficult to convert, how much more so a king. Why? Because a king of the warrior caste who has been anointed has great power and is difficult to convert. Great Maudgalyāyana! It is like a pile of firewood, whether two or three or up to a thousand loads, that has become very dry after many years. If someone were to set fire to it, it would become a great conflagration. What do you think? Wouldn't this fire be immense?"
Maudgalyāyana said: "Very immense."
"If someone were to pour an immeasurable amount of oil on it, wouldn't the fire become even more intense?"
Mahāmaudgalyāyana said: "It would become doubly fierce."
"What do you think? Could one approach this fire?"
Maudgalyāyana said: "It would be very difficult to approach."
"In the same way, Great Maudgalyāyana! An anointed king of the warrior caste is difficult to convert and hard to approach. Great Maudgalyāyana! Is it possible to touch the tusk of a mad elephant?"
Maudgalyāyana said: "It is not possible to touch it."
"In the same way, Great Maudgalyāyana! An anointed warrior king is difficult to convert, just like this."
時慧命目連復白優陀夷言：「世尊心念知汝堪能往化淨飯王也。」優陀夷復白目連言：「世尊實垂顧念，謂我堪能往化淨飯王耶？」目連答言：「世尊實誠念汝，謂汝堪能教化父王。」
Then the Venerable Maudgalyāyana said to Udāyin: "The World-Honored One's thoughts indicate that you are capable of going to convert King Śuddhodana."
Udāyin replied to Maudgalyāyana: "Has the World-Honored One truly turned his attention to me, thinking I am capable of going to convert King Śuddhodana?"
Maudgalyāyana answered: "The World-Honored One has indeed thought of you, saying you are capable of teaching and converting the king, your father."
[0351c12] 爾時世尊自告優陀夷言：「優陀夷！汝可入城教化父王。何以故？唯我與汝堪能教化淨飯王耳。優陀夷！我諸聲聞弟子之中，汝能教化諸邑聚落最為第一。」
At that time, the World-Honored One said to Udāyin: "Udāyin, you should enter the city to convert the king, my father. Why? Because only you and I are capable of converting King Śuddhodana. Udāyin, among all my śrāvaka disciples, you are foremost in your ability to convert people in villages and towns."
爾時世尊即以偈頌告優陀夷言：
諦聽優陀夷！ 汝能善教導， 必令釋種喜， 往化最勝王。
Listen carefully, Udāyin! You can teach well, You will surely make the Śākya clan rejoice, Go and convert the most excellent king.
王今受悟時， 兼利諸天人， 必得到彼岸， 汝當速往化。
Now is the time for the king to be enlightened, It will benefit both gods and humans, He will surely reach the other shore, You should go quickly to convert him.
釋種淨飯王， 今懷恨亂濁， 住念惠不行， 猶如墜高崖。
King Śuddhodana of the Śākya clan Now harbors resentment and is confused, His mindfulness and wisdom are not functioning, As if he has fallen from a high cliff.
戀惜子高位， 慧心盡迷沒， 如商失重寶， 追念生大苦。
Longing for his son's high position, His wise mind is completely submerged in delusion, Like a merchant who has lost a precious treasure, Remembering it brings great suffering.
如天墜宮殿， 追戀五慾樂， 未知佛正法， 悲哀大惱亂。
Like a god fallen from his celestial palace, Yearning for the pleasures of the five desires, Not yet knowing the true Dharma of the Buddha, He is sorrowful and greatly disturbed.
自念失七寶， 及與人四道， 憶此聖王位， 口出非法言。
Remembering the loss of the seven treasures, And the four paths for humanity, Recalling this position of a holy king, He utters improper words.
王時悲亂言， 不覺己及他， 如奪精魂鬼， 執持於人身。
At that time the king speaks in confused sorrow, Unaware of himself and others, Like a ghost that steals one's vital essence, Possessing a person's body.
猶在雞羅山， 一切無所見， 如是惱恨障， 應見不復覩。
As if still on Mount Kukkuṭapāda, Unable to see anything at all, Thus obstructed by affliction and resentment, What should be seen is no longer visible.
亦如睡眠死， 己心不自了， 憂恨迷惑障， 王不識自喜。
Also like being dead in sleep, One's own mind not understanding itself, Obstructed by worry, resentment and delusion, The king does not recognize his own joy.
如婦夫婿亡， 悲淚生憂悔， 王今癡惱亂， 哀戀生大苦。
Like a wife whose husband has died, Shedding tears of sorrow and regret, The king is now confused and afflicted, Giving rise to great suffering from longing and attachment.
汝具巧方便， 往化淨飯王， 摧倒邪慢憧， 當建正法燈。
You possess skillful means, Go and convert King Śuddhodana, Overthrow his wrong pride and delusions, And establish the lamp of the true Dharma.
更無有能化， 淨飯大王者， 唯汝優陀夷， 過去曾同行。
There is no one else able to convert The great King Śuddhodana, Only you, Udāyin, Who traveled together with him in the past.
優陀夷當知， 曾有大國王， 名曰增長實， 聲名震十方。
Udāyin, you should know, There was once a great king, Named Vṛddhidatta (Increasing Truth), Whose fame resounded in the ten directions.
如法作國主， 一切皆歸化， 能以正法治， 王領四天下。
He ruled the kingdom according to Dharma, All submitted to his rule, He was able to govern with the true Dharma, And ruled over the four continents.
城邑悉滿中， 花果香園苑， 多諸賢聖眾， 無有雜惡人。
The cities and towns were all full, With fragrant gardens of flowers and fruits, Many were the wise and holy multitudes, There was no one stained by evil.
芳林甚稠密， 地淨無棘刺， 多饒淨妙等， 花池莊嚴好。
The fragrant groves were very dense, The ground was pure without thorns, Abundant in purity and wonder, The flower ponds were beautifully adorned.
人民廣殷盛， 棄惡常善住， 閉諸惡趣門， 必昇妙天道。
The people were prosperous and thriving, Abandoning evil and always dwelling in goodness, Closing the doors to evil destinies, They were certain to ascend to the wondrous heavenly path.
彼王昔有子， 曾廣供養佛， 備修諸善根， 具足諸功德，
That king had a son in the past, Who made extensive offerings to the Buddha, Cultivated all wholesome roots, And was replete with all virtues,
名曰妙堅惠， 億眾所供養， 常見色欲過， 棄家樂閑靜。
His name was Sudṛḍhamati (Wonderfully Firm Wisdom), He was worshipped by millions, Always seeing the faults of sensual desires, He abandoned home life and delighted in solitude.
父王勅子言： 『汝可受五慾， 婇女自娛樂， 遊觀寶宮池， The father king instructed his son, saying: "You should indulge in the five desires, Enjoy yourself with court ladies, Tour the jeweled palaces and ponds.
我今為汝辦， 翫弄無乏少。 云何不愛樂？ 汝當說其意。
I have prepared these for you now, There is no lack of amusements. Why do you not take pleasure in them? You should explain your thoughts.
知諸趣善妙， 汝愛寶宅中， 女寶常圍遶， 妙境甚可樂，
Know that all paths are good and wondrous, You love being in this jeweled residence, Surrounded constantly by precious women, This wondrous realm is truly delightful.
諸仙處閑林， 猶捨退還家， 受諸色欲樂， 況汝無乏少？
Even sages dwelling in secluded forests Still abandon that to return home, To enjoy sensual pleasures. How much more so for you who lack nothing?
婇女眾圍遶， 王臣皆隨從， 臺館若天宮， 應受五欲樂。
Surrounded by a crowd of court ladies, With ministers and officials all following, Pavilions and halls like heavenly palaces, You should enjoy the five sensual pleasures."
諸女甚端正， 美麗若天人， 善奏歌舞樂， 可以自娛意。
The women are extremely beautiful, As lovely as heavenly beings, Skilled in music, song and dance, Able to delight one's heart.
目如優波葉， 脣赤若含丹， 面滿廣黛眉， 平額姝咽頸，
Eyes like utpala lotus petals, Lips red as if holding cinnabar, Faces full with broad painted brows, Smooth foreheads and graceful necks.
膺平缺骨滿， 臂如象王鼻， 掌如蓮花色， 指圓傭纖好，
Chests flat with filled collarbones, Arms like the trunk of a lordly elephant, Palms the color of lotus flowers, Fingers round, plump and delicate.
舌薄廣紅赤， 美言若甘露， 齒素利齊密， 珠瓔寶衣服，
Tongues thin, broad and reddish, Sweet words like nectar, Teeth white, sharp and even, Adorned with pearl necklaces and precious garments.
臍深腹不現， 脊如金剛杵， 髀股傭圓直， 伊尼鹿王蹲，
Navels deep, bellies not protruding, Spines like vajra scepters, Thighs and legs round and straight, Crouching like the king of Aiṇeya deer.
行步如鵝王， 皆各瞻視汝， 盛年甚可愛， 堪能存後嗣。
Walking with the gait of a royal goose, All gazing at you, In the prime of youth, most lovable, Able to bear offspring.
汝及眾麗人， 猶如春花開， 盛年色未退， 應當速受樂。』
You and these beautiful women Are like spring flowers in bloom. While still in your prime, your beauty not yet faded, You should quickly enjoy pleasures."
堅慧白父王： 『王言非正理， 若有如法語， 所勅不敢違。
Firm Wisdom addressed his father the king: "Your words, O king, are not righteous. If there were words according to Dharma, I would not dare disobey your command.
王聽我今說， 樂善真實語， 乃至於夢中， 不起婬欲想。
O king, listen now to what I say, I delight in good and truthful speech. Even in my dreams, I do not give rise to thoughts of lust.
父王今此言， 智者所不許， 愚者樂此事， 明人常所厭。
These words of yours, father king, The wise do not approve. The foolish delight in such things, But the enlightened constantly despise them.
何故明目人， 而羨盲瞽導？ 豈有岸上人， 反樂沈溺者？
Why would one with clear eyes Envy the guidance of the blind? How could one on the shore Take pleasure in drowning?
何有解脫人， 而復樂牢獄？ 豈有安樂人， 欽羨眾苦者？
How could one who is liberated Again take pleasure in prison? How could one at peace Admire those in great suffering?"
我意觀父王， 如盲溺獄者， 如夢受五欲， 復為欲所溺。
I observe my father the king, Like one blind and drowning in prison, As if dreaming of the five desires, Again submerged by desire.
父王如盲冥， 我目見殊勝， 王為欲所漂， 我今甚厭賤。
My father the king is like one blind and in darkness, My eyes see what is excellent, The king is carried away by desire, I now deeply despise and disdain this.
欲如毒藥器， 亦如毒蛇頭， 如利刀劍矟， 亦如大猛火。』
Desire is like a vessel of poison, Also like the head of a venomous snake, Like sharp swords and spears, And also like a great raging fire.”
王臣勸化時， 堅慧悉不許， 捐親及國土， 棄欲而出家。
When ministers and courtiers urged him to change, Firm Wisdom refused them all, Abandoning family and kingdom, He renounced desires and left home.
如蛇脫故皮， 亦如棄涕唾， 遠離於過惡， 絕望永出家。
Like a snake shedding its old skin, Or like discarding spittle and mucus, He distanced himself from past evils, Cutting off hope, he left home forever.
堅慧捨俗時， 臣子隨出家， 其人名月施， 棄欲隨堅慧。
When Firm Wisdom abandoned the secular life, Ministers and sons followed him in leaving home, One named Moon Giving Renounced desires and followed Firm Wisdom.
童子出家已， 并及大臣子， 成就四梵住， 具足五神通。
After the youth had left home, Along with the sons of great ministers, They accomplished the four brahma-vihāras, And fully attained the five supernatural powers.
深見五塵過， 超絕於欲界， 轉正妙法輪， 直生梵天上。
Deeply perceiving the faults of the five sense objects, They transcended the desire realm, Turned the wheel of the true, wondrous Dharma, And were born directly in the Brahma heavens.
童子出家已， 父王起嫌恨， 月施詣王所， 善化令王喜。
After the youth had left home, The father king became resentful. Moon Giving went to the king And skillfully converted him, making the king happy.
優陀夷當知， 昔時堅慧者， 遠離於五欲， 今即我身是。
Udāyin, you should know, The one called Firm Wisdom in the past, Who renounced the five desires, Is none other than myself.
優陀夷當知， 彼時增實王， 豈為異人乎？ 淨飯王是也。
Udāyin, you should know, The king called Increasing Truth at that time, Who else could it be? It was King Śuddhodana.
優陀夷當知， 隨我出家者， 月施汝身是， 亦曾化增實。
Udāyin, you should know, The one who followed me in leaving home, Moon Giving, was you yourself, Who also once converted Increasing Truth.
是故優陀夷， 今應化父王， 必有大利益， 昔曾教化故。」
Therefore, Udāyin, You should now convert my father the king. There will surely be great benefit, As you have taught him in the past.
爾時慧命優陀夷受佛教已，默然許可。時優陀夷過夜曉已至於食時，著衣持鉢入迦毘城。時有釋種一千餘人，集在王門，皆有所須。時淨飯王聞佛如來到迦毘城在尼居林，起嫌恨意：「此兒出家，退我種族富貴大樂。如其在家，應紹金輪王四天下，如法統領民無逆命，七寶具足。其七者何？一曰輪寶，二曰象寶，三曰馬寶，四曰摩尼寶，五稱女寶，六曰主藏臣寶，七稱導師寶。具足千子，勇健難當顏容美妙，能摧強敵護四天下。不以刀杖料理國土，如法治正自然泰平。我得輪王自在快樂，彼應尊重供養於我。以兒出家故，所應得者悉皆墜落。」作是念已勅諸釋種，一切不得至我兒所敬信聽法，若有犯者當斬其首。
At that time, the Venerable Udāyin, having received the Buddha's instruction, silently agreed. When the night had passed and it was time to eat, Udāyin put on his robes, took his alms bowl, and entered the city of Kapilavastu. At that time, there were more than a thousand members of the Śākya clan gathered at the king's gate, all with their own needs.
When King Śuddhodana heard that the Buddha had arrived in Kapilavastu and was staying in the Nyagrodha Grove, he became resentful, thinking: "This son of mine has left home, causing our clan to lose its great wealth and pleasure. If he had stayed at home, he should have succeeded me as a wheel-turning king ruling over the four continents, righteously governing with no opposition from the people, possessing the seven treasures. What are these seven? First is the wheel treasure, second the elephant treasure, third the horse treasure, fourth the wish-fulfilling jewel treasure, fifth the woman treasure, sixth the treasurer treasure, and seventh the advisor treasure. He would have had a thousand sons, brave and strong, with beautiful appearances, able to defeat powerful enemies and protect the four continents. He would have ruled the land without weapons, governing righteously and naturally bringing peace. I would have enjoyed the happiness of being a wheel-turning king, and he should have respected and made offerings to me. Because he has left home, all that should have been obtained has now been lost."
Having thought this, the king ordered the Śākya clan members: "None of you are allowed to go to my son to pay respects, have faith in him, or listen to his teachings. If anyone disobeys, they will be beheaded."
時有釋種名曰喜面，不在眾中不聞王教，見優陀夷即往其所，稽首白言：「善來尊者！得平安耶？世尊安樂少病少惱起居輕利，在路不疲，供饌不乏也？」時優陀夷報喜面言：「如來安樂少病少惱起居輕利，在路不疲，飲食無乏。」
There was a member of the Śākya clan named Joyful Face, who was not among the crowd and had not heard the king's order. Seeing Udāyin, he immediately went to him, bowed his head and said: "Welcome, Venerable One! Have you arrived safely? Is the World-Honored One well and at ease, with few illnesses and troubles? Is he comfortable in his daily activities, not fatigued from the journey, and not lacking in provisions?"
Udāyin replied to Joyful Face: "The Tathāgata is well and at ease, with few illnesses and troubles. He is comfortable in his daily activities, not fatigued from the journey, and has no lack of food and drink."
時有釋種名曰善覺，見喜面共優陀夷在屏處語，亦詣其所，白言：「大德！自遠而來，比康吉耶？世尊起居安樂少病少惱，在路不疲，供饌無乏耶？」優陀夷答言：「如來聖御安樂，在路不疲，無所乏少。」
There was a member of the Śākya clan named Good Awakening (Subuddhi), who saw Joyful Face talking privately with Udāyin. He also went to them and said: "Venerable One! You have come from afar, are you well? Is the World-Honored One comfortable and at ease, with few illnesses and troubles? Is he not fatigued from the journey and not lacking in provisions?"
Udāyin replied: "The Tathāgata is comfortable and at ease, not fatigued from the journey, and lacks nothing."
爾時復有二釋種，一名無憂、二名離憂，見喜面、善覺共優陀夷在於屏處，亦復棄眾往詣其所，白優陀夷言：「善來至此，氣力好耶？世尊起居安樂耶？遠涉途路得無疲耶？」優陀夷報言：「如來聖御安樂，涉路不疲。」時二釋種重白言：「如來途路何故無乏也？」優陀夷報言：「以四天王及天帝釋、諸梵天王常來供養，故無所乏。」
At that time, there were two more members of the Śākya clan, one named No Worries and the other named Apart from Worry. Seeing Joyful Face and Good Awakening talking privately with Udāyin, they also left the crowd and went to them. They said to Udāyin: "Welcome! Are you well? Is the World-Honored One comfortable and at ease? Is he not fatigued from the long journey?"
Udāyin replied: "The Tathāgata is comfortable and at ease, not fatigued from the journey."
Then the two Śākyas asked again: "Why does the Tathāgata not lack anything on his journey?"
Udāyin replied: "Because the Four Heavenly Kings, Śakra, and the Brahma kings constantly come to make offerings, he lacks nothing."
時諸釋種俱白優陀夷言：「我等今欲詣佛至世尊所供養聽法，恐不獲遂。何以故？淨飯大王向有勅旨，勅諸釋種悉皆不聽至佛所供養聽法。如有犯者當斬其首。慮王憲故，不得禮拜供養聽受正法。」時優陀夷聞此語已，知其父王有大怨恨。「我今作何方便至王所也？」作是念已，「我當舉高七多羅樹，於虛空中結加趺坐至於王所。」
At that time, the Śākya clan members said to Udāyin: "We now wish to go to the Buddha, to the World-Honored One's place to make offerings and listen to the Dharma, but we fear we cannot succeed. Why? Because King Śuddhodana has recently issued a decree, ordering all Śākya clan members not to go to the Buddha's place to make offerings and listen to the Dharma. If anyone violates this, they will be beheaded. Due to concern for the king's law, we cannot pay homage, make offerings, or receive and listen to the true Dharma."
When Udāyin heard these words, he knew that his father the king harbored great resentment. He thought to himself, "What method can I use to approach the king?" After this thought, he decided, "I will rise to the height of seven tāla trees and sit cross-legged in the air to approach the king."
爾時慧命優陀夷即入如實三昧，以其三昧莊嚴其心，復以神力舉高七多羅樹，於虛空中加趺而坐，飛空往詣淨飯王所。時王遙見優陀夷以神通力於虛空中加趺而來，從座而起合掌恭敬，向優陀夷而說偈言：
At that time, the Venerable Udāyin entered the samādhi of true reality. With this samādhi adorning his mind, he used his supernatural power to rise to the height of seven tāla trees. He sat cross-legged in the air and flew to King Śuddhodana. When the king saw Udāyin approaching cross-legged in the air through his supernatural power, he rose from his seat, joined his palms respectfully, and spoke these verses to Udāyin:
染服大師從何來？ 成就威儀難見者， 若有所須願速說， 我今誠心必奉給。」
From where does the master in dyed robes come? One whose dignified bearing is rarely seen. If there is anything you need, please speak quickly. I will now sincerely provide it.
爾時慧命優陀夷以偈答曰：
我是大王子之子， 大王即是我祖父。 我為如來行乞食， 得食奉送大善逝。
I am the son of the great king's son, The great king is my grandfather. I go begging food for the Tathagata, Obtaining food to offer to the Great Sage who has gone well.
大王今日獲善利， 王兒人天最尊上， 威德光明照十方， 猶如秋月日中時。
Today the great king has gained great benefit, The king's son is the most honored among humans and gods, His majestic virtue and radiance illuminate the ten directions, Like the autumn moon at midday.
如日處空離雲霧， 光明晃曜普皆照， 如是最勝王聖子， 威德光顯聞十方。
Like the sun in the sky free from clouds and mist, Its light shines brightly everywhere, Thus the supreme king's holy son, His majestic virtue is renowned in all ten directions.
猶如秋日初出時， 蔽諸螢火光普照， 如是最勝王聖子， 伏諸外道獨顯曜。
Like the autumn sun when it first rises, Outshining the light of all fireflies, Thus the supreme king's holy son, Subdues all non-Buddhist paths and shines alone.
猶如日中盛隆熾， 凌於星辰故不現， 如是最勝王聖子， 降伏外道自光顯。
Like the sun at its zenith, blazing and intense, Surpassing the stars so they are no longer visible, Thus the supreme king's holy son, Conquers non-Buddhist paths and his light shines forth.
猶如日中凌月明， 令月失光明不現， 是王聖子伏外道， 如日盛明月隱照。
Like the midday sun overpowering the moon's light, Causing the moon's radiance to disappear, This royal holy son subdues heretics, As the brilliant sun obscures the moon's glow.
如禽獸聞師子吼， 水陸空行散還穴， 驚奔逃走迷諸方， 以師子聲難忍故。
As beasts hear the lion's roar, Creatures of water, land, and air scatter back to their dens, Fleeing in panic, lost in all directions, Because the lion's voice is unbearable.
大聖如來震吼時， 邪外道聞無我聲， 假使無知至有頂， 聞此無我皆悉怖。
When the Great Sage Tathāgata thunders his roar, Heretics and non-believers hear the sound of non-self, Even if the ignorant reach the peak of existence, All who hear this teaching of non-self are terrified.
盲冥愚癡人天中， 有目如來示明炬， 為作明燈除愚闇， 興舉無上智光輪。
Among the blind and foolish gods and humans, The clear-eyed Tathāgata displays a bright torch, Creating a luminous lamp to dispel the darkness of ignorance, Raising the wheel of unsurpassed wisdom-light.
顯示邪正等不等， 教導世間道非道， 為失路者示其路， 拔慾淤泥置岸上。
Revealing what is right and wrong, equal and unequal, Teaching the world the path and non-path, Showing the way to those who have lost their way, Pulling them from the mire of desire and placing them on the shore.
如興雲蔭覆枯池， 注雨充足原隰滿， 如是大王仙聖子， 興建法雨潤人天。
Like a cloud shading a dry pond, Pouring rain to fill valleys and plains, Thus the great king's sage-like son Raises the Dharma rain to nourish gods and humans.
如水沾地及山川， 并諸百卉叢林樹， 藥草條莖及枝蔓， 諸花蓊蔚遍山好。
Like water moistening the earth and mountains, And all the flowers, dense forests and trees, The stems and vines of medicinal herbs, And flowers blooming beautifully across the mountains.
如是十力四無畏， 具足十八不共樹， 一切智果花莊嚴， 王仙聖子微妙身。
Thus with the ten powers and four fearlessnesses, Fully possessing the eighteen unique qualities, Adorned with the flowers of omniscient fruit, The sage-like son of the king has a wondrous body.
如須彌山處大海， 嚴好不動天樂居， 如斯善逝大王子， 沙門海中最第一。
Like Mount Sumeru standing in the great ocean, Majestic, unmoving, a joyful abode for gods, Thus the Well-Gone One, the great king's son, Is foremost in the ocean of śramaṇas.
忉利天主舍脂夫， 於天眾中奇特妙， 如斯世尊大王子， 沙門眾中最殊妙。
Like Śakra, lord of the Trāyastriṃśa heaven, Extraordinarily wondrous among the gods, Thus the World-Honored One, the great king's son, Is most excellent among the śramaṇas.
吼說祕奧甚深法， 以悲鬘電遍一切， 如來龍王降法雨， 念處池水細注下。
Roaring forth the profound and secret Dharma, With compassion's lightning illuminating all, The Tathagata Naga King rains down the Dharma, As mindfulness pools water trickles down.
持戒威德如日輪， 以三昧力除惱闇， 智慧光滅煩惱愛， 大牟尼日照世間。
The majesty of keeping precepts is like the sun's orb, Using samadhi's power to dispel the darkness of afflictions, The light of wisdom extinguishes afflictive love, The Great Muni's sun shines upon the world.
具足念處摩尼寶， 戒定船栰渡彼岸， 覺支寶礦禪浩滿， 復求畢叉入佛海。
Fully possessing the mani jewel of mindfulness, The boat of precepts and concentration crosses to the other shore, The jewel mine of enlightenment factors is filled with meditation, Again seeking wisdom to enter the Buddha's ocean.
清淨戒根堅難動， 三昧樹葉念處枝， 七覺華空堅樹身， 無我堅固成佛樹。
The pure roots of precepts are firm and unshakable, Samadhi leaves and mindfulness branches, Seven factors of enlightenment flowers, emptiness the solid trunk, Non-self firmly forms the Buddha tree.
戒林中行大力者， 三昧調伏德山依， 三解脫門為境界， 佛十力牙是王子。
The one of great power walking in the forest of precepts, Samadhi tames, relying on the mountain of virtue, The three doors of liberation form the realm, The Buddha's ten powers are the teeth of this prince.
正見無著牟尼尊， 能降強敵勝牛王， 恐怖種種諸外道， 是大王子無畏吼。
The noble Muni of right view and non-attachment, Can subdue strong enemies, surpassing the king of bulls. Terrifying various heterodox paths, This great prince roars without fear.
尸羅德藏妙莊嚴， 禪定寂滅無量衣， 具智牟尼解脫境， 能施財物如長者。
A treasury of virtuous precepts, wonderfully adorned, With meditation and extinction as immeasurable robes. The wise Muni in the realm of liberation, Can bestow wealth like an elder.
遠離諸惡集諸善， 滅諸煩惱善慧根， 慧施天人修羅等， 光明晃曜王聖子。
Distancing from all evils and gathering all good, Extinguishing afflictions with roots of wholesome wisdom. Wisely giving to gods, humans, asuras and others, The royal holy son's light shines brilliantly.
戒雲空慧以為電， 八支細雨能潤澤， 牟尼能與勝苗子， 王子猶如大龍雨。」
Clouds of precepts, with emptiness wisdom as lightning, The eightfold path's fine rain can moisten all. The Muni can give supreme seedlings, The prince rains down like a great Naga.
爾時淨飯王以偈問曰：
Thereupon, King Śuddhodana asked in verse, saying:
勝士得來安樂耶？ 至於飲食無乏少， 身無疲勞床臥具， 如花在岸不蔫萎。」
O victorious one, have you come in comfort? Is there no lack of food and drink? Is your body free from fatigue, with proper bedding, Like a flower on the shore that does not wilt?"
爾時優陀夷以偈答曰：
Thereupon, Udāyin replied in verse:
禪定境界具神力， 身心安樂遍充滿， 牟尼神慮依寂止， 猶如金蓮不枯燥。」
The realm of meditation is endowed with spiritual power, Body and mind are filled with peace and joy, The Muni's divine thoughts rely on tranquil abiding, Like a golden lotus that does not wither.
爾時淨飯王以偈問曰：
At that time, King Śuddhodana questioned in verse, saying:
昔以旌鼓自驚悟， 美音箏笛及簫瑟， 妙好伎女以自娛； 今獨林中不苦耶？」
In the past, you were awakened by banners and drums, Beautiful music of zithers, flutes, and lutes, And delightful skilled women for entertainment; Now alone in the forest, do you not suffer?
爾時優陀夷以偈對曰：
Thereupon, Udāyin replied in verse:
禪定寂定為境界， 巧能修學三昧樂， 行住坐臥依諸善， 心常喜樂無苦惱。」
With meditation and tranquility as the realm, Skillfully cultivating the bliss of samādhi, In walking, standing, sitting, and lying down, relying on all virtues, The mind is always joyful, without suffering or affliction.
爾時淨飯王以偈問曰：
Then, King Śuddhodana questioned in verse, saying:
無價寶床常安臥， 眠時美女眾在側， 周圍廣設明燈樹， 如何闇臥不悒慼？」
Constantly resting on priceless jeweled beds, Beautiful women at one's side while sleeping, Bright lamp trees widely set up all around, How can one sleep in darkness without melancholy?
爾時優陀夷以偈答曰：
Thereupon, Udāyin replied in verse, saying:
牟尼眠時臥聖床， 慈為氈褥悲樂枕， 佛住喜心常怡悅， 捨三有趣不悒慼。」
When the Muni sleeps, he lies on a bed of sagacity, Compassion serves as his mattress, the joy of compassion his pillow, The Buddha dwells with a joyful heart, always delighted, Abandoning the three realms of existence, free from melancholy.
爾時淨飯王以偈問曰：
Then, King Śuddhodana questioned in verse, saying:
諸健釋種常圍遶， 博達多聞以為伴， 殿舍天宮中長養； 如何今日樂林間？」
Surrounded constantly by strong Śākya clan members, With learned and erudite companions, Raised in palaces and heavenly abodes; How is it that today you delight in the forest?
爾時優陀夷以偈對曰：
Thereupon, Udāyin replied in verse, saying:
如法生子恒現前， 同修寂止在其側， 心好閑林修諸定， 離畏導師樂山林。」
Children born of the Dharmaconstantly appear before him, Fellow practitioners of tranquility are at his side, His heart loves the quiet forest to practice various meditations, The fearless teacher delights in the mountain forests.
爾時淨飯王以偈問曰：
Then, King Śuddhodana questioned in verse, saying:
童子昔日在宮時， 以天浴池而澡沐， 亦用香澤塗其身； 今在林中誰為洗？」
When the young prince was in the palace, He bathed in heavenly pools, And anointed his body with fragrant oils; Now in the forest, who will wash him?
爾時優陀夷以偈對曰：
Thereupon, Udāyin replied in verse, saying:
諸法池水戒善岸， 牟尼自浴并浴他， 己及諸子浮不濕， 自度以訖及群生。」
The pond of all dharmas has shores of good precepts, The Muni bathes himself and bathes others, He and his disciples float without getting wet, Having crossed over, he ferries across all beings.
爾時淨飯王以偈問曰：
Then, King Śuddhodana questioned in verse, saying:
昔種種香常熏體， 金線真珠以嚴身， 常著天子妙衣服； 今在林間用何飾？」
In the past, various fragrances constantly perfumed your body, Gold threads and pearls adorned your form, You always wore the wonderful garments of a prince; Now in the forest, what adornments do you use?
爾時優陀夷以偈對曰：
Thereupon, Udāyin replied in verse, saying:
功德鬘嚴戒香熏， 禪定瓔珞慚愧衣， 通明解脫自莊嚴， 光明威德曜林中。」
Adorned with a garland of merit, fragrant with the scent of precepts, With meditation as ornaments and shame as clothing, Self-adorned with clear understanding and liberation, Radiant with light and majesty, shining in the forest.
爾時淨飯王以偈問曰：
Then, King Śuddhodana questioned in verse, saying:
昔以刀劍弓箭矛， 健士執持常防衛， 亦用寶蓋恒覆蔭； 今獨林中誰守護？」
In the past, with swords, bows, arrows, and spears, Strong warriors constantly guarded and protected, And jeweled canopies always provided shade; Now alone in the forest, who will protect?
爾時優陀夷以偈對曰：
Thereupon, Udāyin replied in verse, saying:
慈悲忍辱自防衛， 聲聞弟子眷屬力， 以功德法定無怖， 十力雄猛四無畏。」
Compassion, kindness, and patience serve as self-defense, The power of śrāvaka disciples and followers, With the Dharma of merit, there is no fear, The Ten Powers are mighty, with Four Fearlessnesses.
爾時淨飯大王以偈讚曰：
At that time, King Śuddhodana praised him in verse, saying:
善哉善說我子德， 久修善法不退轉。 汝進食訖將飯去， 我亦往詣牟尼王。」
Excellent! Well spoken of my son's virtues, Long cultivating good dharmas without regression. You go ahead and take the food, I will also go to visit the Muni King.
爾時優陀夷復白王言：「大王！婆伽婆是大眾師善御群生，是大仙人能善安住沙門眾中沙門中王，光明普照。譬如十五日夜淨月圓滿眾星圍遶，光明甚盛照耀一切。世尊亦爾，在沙門眾中光明照耀，亦復如是。譬如秋日在於空中無諸雲翳。彼婆伽婆亦復如是，在大眾中光明照耀亦復如是。譬如帝釋天中之王坐善法堂，諸天之中光明顯赫。彼婆伽婆在於眾中光明晃曜，亦復如是。譬如須夜摩天、兜率陀天王、化樂天王、他化自在天王，在天眾中光明顯耀威德獨尊。彼婆伽婆於沙門眾中威德顯赫亦復如是，猶如娑婆世界主大梵天王，與百億梵眾之所圍遶，光明晃耀威德獨尊。彼婆伽婆在沙門眾中光明顯赫威德尊勝，亦復如是。」
Then Udāyin further said to the king: "Great King! The Bhagavat is the teacher of the great assembly, skillfully guiding all beings. He is the great sage who can dwell well among the assembly of śramaṇas as the king of śramaṇas, his radiance illuminating everywhere. He is like the full moon on the fifteenth night, surrounded by stars, its brilliant light shining on everything. The World-Honored One is also like this, his radiance shining in the assembly of śramaṇas.
He is like the autumn sun in a cloudless sky. The Bhagavat is also like this, his radiance shining in the great assembly. He is like Indra, the king of gods, sitting in the Hall of Good Dharma, his radiance brilliant among the gods. The Bhagavat's radiance shines in the assembly in the same way.
He is like the kings of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmita-vaśavartin heavens, whose radiance shines brilliantly and whose majesty is unparalleled among the heavenly hosts. The Bhagavat's majesty is similarly brilliant among the assembly of śramaṇas.
He is like the Great Brahma King, the lord of the Sahā world, surrounded by hundreds of millions of Brahma beings, his radiance shining brilliantly, his majesty unparalleled. The Bhagavat's radiance shines brilliantly and his majesty is supreme among the assembly of śramaṇas, just like this."
爾時淨飯王聞說婆伽婆道德已，心作是念：「此乃世尊聲聞弟子，猶有如是大神通、大威力、大功德，何況如來。」復念：「太子本生之時，大地六種十八相動，動、遍動、等遍動，踊、遍踊、等遍踊，吼、遍吼、等遍吼，震、遍震、等遍震，起、遍起、等遍起，覺、遍覺、等遍覺，放大光明。無人扶持行於七步，空中二道流水注下洗浴其身。自然而有真金聖座，於虛空中化成天蓋，諸天禮拜。乃至未出家時，不為五欲之所迷惑。凡有所作決定不退，隨說能作。一切時中堅固大力，不作妄語、不違信行。本作是言：『我成阿耨多羅三藐三菩提，自度己訖，復當度王。』」時王念佛為菩薩時本誓願故，說是偈言：
At that time, after King Śuddhodana heard about the virtues of the Bhagavat, he thought to himself: "Even the śrāvaka disciples of the World-Honored One possess such great supernatural powers, great might, and great virtues. How much more so for the Tathāgata himself." He further recalled: "When the prince was born, the great earth shook in six ways with eighteen characteristics: it moved, moved everywhere, and moved equally everywhere; it rose, rose everywhere, and rose equally everywhere; it roared, roared everywhere, and roared equally everywhere; it trembled, trembled everywhere, and trembled equally everywhere; it emerged, emerged everywhere, and emerged equally everywhere; it awakened, awakened everywhere, and awakened equally everywhere, emitting a great light. Without anyone supporting him, he walked seven steps, and two streams of water poured down from the sky to bathe his body. A true golden seat appeared naturally, and a heavenly canopy manifested in the sky, with devas bowing in worship. Even before he left home, he was not deluded by the five desires. Whatever he did, he was resolute and never retreated, able to accomplish whatever he said. At all times, he was firm and of great strength, never speaking falsely or breaking his word. He originally said: 'After I attain anuttara-samyak-sambodhi and liberate myself, I will then liberate the king.'" At that time, remembering the Buddha's original vow when he was a bodhisattva, the king spoke this verse:
若有初生已， 明智言不虛， 所說事不異， 智者誰不信？
If one, upon being born, Speaks wise words that are not false, And what is said does not differ, What wise person would not believe?
若有初生時， 世親說無等， 必作天人尊， 智者誰不信？
If at the time of birth, World relatives say there is none equal, And that one will surely become honored among gods and humans, What wise person would not believe?
若有不能惜， 寶聚如雪山， 離於貪悋者， 智者誰不信？
If one is unable to cherish A treasure heap like a snow mountain, And is free from greed and stinginess, What wise person would not believe?
若能於夢中， 不作虛妄語， 如說如修行， 智者誰不信？
If even in dreams, One does not speak falsehoods, And practices as one speaks, What wise person would not believe?
如刀劍之語， 不能惱令瞋， 離於忿怒事， 智者誰不信？
If words like swords and knives Cannot disturb or cause anger, And one is free from wrathful matters, What wise person would not believe?
無有能欺者， 貪瞋亦不染， 具足智慧王， 智者誰不信？
None can deceive him, Greed and anger do not stain him, The king of perfect wisdom, What wise person would not believe in him?
一切妙五慾， 及以種種報， 無有能繫縛， 智者誰不信？
All the wondrous five desires, And their various rewards, Cannot bind him, What wise person would not believe in this?
種種希有事， 及以眾妙物， 無有能怖畏， 智者誰不信？
Various rare and marvelous things, And all kinds of wonderful objects, Cannot frighten him, What wise person would not believe in this?
以諸美妙言， 明人善巧說， 無有能惑縛， 智者誰不信？
With beautiful and wondrous words, The wise one skillfully speaks, None can confuse or bind him, What wise person would not believe in this?
以諸順義語， 諸欲決定句， 於此不能縛， 智者誰不信？
With words that accord with meaning, Definitive statements on all desires, He cannot be bound by these, What wise person would not believe in this?
以諸軍駕力， 及以種種護， 能出於妙城， 智者誰不信？
With the power of armies, And various protections, Able to leave the wondrous city, What wise person would not believe?
棄捨妙欲樂， 為求甘露行， 悕望於菩提， 智者誰不信？
Abandoning wonderful sensual pleasures, To seek the practice of immortality, Aspiring to enlightenment, What wise person would not believe?
六年修苦行， 勇猛無能當， 求於勝菩提， 智者誰不信
Six years practicing austerities, With unmatched vigor, Seeking supreme enlightenment, What wise person would not believe?
六年麁少食， 求於勝菩提， 利安諸世間， 智者誰不信？
Six years eating coarse and little food, Seeking supreme enlightenment, Benefiting and bringing peace to all worlds, What wise person would not believe?
六年為魔擾， 相續求短缺， 不能得其便， 智者誰不信？
Six years harassed by Mara, Continuously seeking to find faults, Yet unable to gain advantage, What wise person would not believe?
遠離五欲過， 不求於他物， 常利益世間， 智者誰不信？
Distancing from the faults of the five desires, Not seeking other things, Constantly benefiting the world, What wise person would not believe?
不從他聞法， 自然成菩提， 寂定難可覺， 智者誰不信？
Not hearing the Dharma from others, Naturally attaining enlightenment, Tranquility difficult to perceive, What wise person would not believe?
梵天自勸請， 勤求佛世尊， 如請而演說， 智者誰不信？
Brahma himself exhorts and requests, Diligently seeking the World-Honored Buddha, Who expounds as requested, What wise person would not believe?
哀憐愍我故， 來到尼俱園， 為度諸釋種， 智者誰不信？
Out of compassion and pity for me, He has come to the Nyagrodha Grove, To liberate the Śākya clan, What wise person would not believe?
如來自度已， 度我於有海， 憶念本誓願， 智者誰不信？
The Tathāgata, having liberated himself, Now liberates me from the sea of existence, Remembering his original vow, What wise person would not believe?
今正得利時， 知佛一切智， 為憐愍我故， 智者誰不信？
Now is the time to gain benefit, Knowing the Buddha's omniscience, Out of compassion for me, What wise person would not believe?
我今當往詣， 見人導師身。」 作是思念時， 自省是人王。
I should now go To see the body of the Guide of Humans." While thinking these thoughts, He reflected that he was the king of men.
爾時淨飯王久思量已，白慧命優陀夷言：「比丘！汝今至此更何所須？」
At that time, after King Śuddhodana had pondered for a long while, he said to the Venerable Udāyin: "Bhikṣu! Now that you have come here, what else do you need?"
時優陀夷以偈答言：
Then Udāyin replied in verse, saying:
本為利益大王故， 我今乘通來至此。
For the benefit of the great king, I have come here using my supernatural powers.
若於十力起一信， 男女皆得趣善道， 十力功德無邊際， 大仙為諸釋種來。
If one has faith in the Ten Powers, Both men and women can attain the good path. The merits of the Ten Powers are boundless, The Great Sage has come for the Śākya clan.
欣欣之事今方至， 人主應當發信心， 大王名稱必增長， 遍滿三千大千界。
The joyous event has now arrived, The lord of men should develop faith. The great king's fame will surely increase, Spreading throughout the three thousand great thousand worlds.
汝子既是人王藏， 具足十力慈悲心， 遊行十方心無礙， 如花在水不染著。
Your son is the treasure of the human king, Possessing the Ten Powers and a compassionate heart. He travels the ten directions with an unobstructed mind, Like a flower in water, untainted by attachment.
自度四流諸有已， 亦度人天四瀑河， 安置無畏洲岸上， 大王應當信導師。
Having crossed the four floods of existence himself, He also helps gods and humans cross the four torrential rivers, Placing them on the shore of fearlessness. The great king should have faith in this guide.
拔去四流三毒箭， 亦降群生勝醫師， 於眾醫中最尊上， 大王應當深敬信。
He removes the arrows of the four floods and three poisons, And subdues all beings as the supreme physician. Among all physicians, he is the most honored. The great king should have deep reverence and faith.
亦能降伏諸軍眾， 魔王眷屬惡親黨， 證於寂滅妙菩提， 大王應當深敬信。
He can also subdue all armies, The retinue and evil allies of Mara, Attaining the wondrous bodhi of extinction, The great king should have deep faith and reverence.
諸人天王咸勸請， 為度眾生說妙法， 敷演無上甘露藥， 人中牛王應當信。
All the kings of gods and humans exhort and request, To expound the wondrous Dharma to save beings, Spreading the supreme nectar medicine, The bull among humans should be believed.
隱蔽一切外道眾， 轉過稱量妙法輪， 化度無量億眾生， 大雄人王應當信。
Eclipsing all groups of non-Buddhists, Turning the sublime Dharma wheel beyond measure, Transforming and liberating countless billions of beings, The great heroic king of humans should be believed.
無明厚覆黑暗中， 自眼清淨復淨他， 說法能除諸盲翳， 大雄人王應當信。
In the thick darkness of ignorance, His own eyes are pure and purify others, His teachings can remove all blindness, The great heroic king of humans should be believed.
老病死畏逼迫者， 說除老病不死法， 令世間眾昇善趣， 大雄人王應當信。
For those pressed by the fears of old age, sickness and death, He teaches the deathless Dharma that removes aging and illness, Enabling worldly beings to ascend to good destinies, The great heroic king of humans should be believed.
三火所燒世間眾， 如地洞然以水滅， 說於八正聖為人， 大雄牛王應當信。
The worldly beings burnt by the three fires, Like the earth ablaze, extinguished by water, He teaches the Noble Eightfold Path for people, The great heroic bull king should be believed.
除斷三穢吐諸惡， 能離世間三垢濁， 遊行十方甚奇妙， 勇猛牛王應當信。
Eliminating the three impurities and expelling all evils, Able to depart from the world's three turbid defilements, Traveling wondrously through the ten directions, The brave bull king should be believed.
如父愛子愍世間， 十力大慈心普潤， 起大悲愍度眾生， 勇猛牛王應當信。
Like a father loving his child, he has compassion for the world, The Ten Powers with great kindness, his heart universally moistens, Arousing great compassion to liberate all beings, The brave bull king should be believed.
難調能調婆伽婆， 所應度者今悉度， 能滅熾然諸煩惱， 勇猛大王應當信。
The hard to tame, he can tame, the Bhagavat, Those who should be liberated, he now liberates all, Able to extinguish the blazing afflictions, The brave great king should be believed.
眾生墮於三有海， 猶如船舫能濟渡， 十力大悲救世間， 勇猛牛王應當信。
Beings fallen into the sea of the three realms of existence, Like a ship, he can ferry them across, The Ten Powers with great compassion save the world, The brave bull king should be believed.
無量功德端正身， 大悲遊行化世間， 令久濁心得清淨， 勇猛大王應當信。
With immeasurable merits and an upright body, With great compassion he travels to transform the world, Causing long-turbid minds to attain purity, The brave great king should be believed.
如摩尼寶澄清水， 遊行世間淨眾生， 除斷群迷競亂濁， 勇猛大王應當信。
Like a mani jewel purifying turbid water, Traveling the world to purify beings, Eliminating the confusion and chaos of the masses, The brave great king should be believed.
如摩尼珠性清淨， 能令智者心歡欣， 世尊離惡心皎潔， 令諸明人欣慕樂，
Like the inherently pure nature of a mani pearl, Able to make the wise rejoice in heart, The World-Honored One, free from evil, with a pure heart, Causes the enlightened to admire and delight,
於世間最起信心， 能使天人離苦擔， 捨諸有趣得寂滅， 勇猛大王應當信。
Arousing supreme faith in the world, Able to make gods and humans leave the burden of suffering, Abandoning all realms of existence to attain extinction, The brave great king should be believed.
功德聚中說少分， 如在虛空鳥一跡， 佛功德岸我不知， 大王應當深敬信。」
Among the accumulation of merits, only a small portion is spoken, Like a bird's footprint in the vast sky, The shore of the Buddha's merits I cannot know, The great king should have deep reverence and faith.
爾時淨飯王聞慧命優陀夷善說世尊為菩薩時所修功德，即自念知如來本誓：「我得度已必當度王。」如是念已，深生敬信，復白慧命優陀夷言：「比丘！汝今即是我子之子。汝可食竟速還佛所，將食奉佛。我今亦當往見世尊。」爾時慧命優陀夷知淨飯王得於敬信，飯食已訖，即持餚饌奉上如來。
At that time, when King Śuddhodana heard the Venerable Udāyin eloquently describe the merits cultivated by the World-Honored One during his time as a bodhisattva, he immediately recalled the Tathāgata's original vow: "After I have crossed over, I will surely help the king cross over." Having remembered this, he developed deep faith and respect, and said to the Venerable Udāyin: "Bhikṣu! You are now my son's son. You should finish your meal and quickly return to the Buddha, offering this food to him. I will also go to see the World-Honored One." At that time, the Venerable Udāyin, knowing that King Śuddhodana had developed faith and respect, finished his meal and then took the delicacies to offer to the Tathāgata.
爾時佛告諸比丘言：「優陀夷教化淨飯王得於正信。諸比丘！今日諸天世人大得利益。」
At that time, the Buddha said to the bhikṣus: "Udāyin has converted King Śuddhodana, leading him to attain right faith. Bhikṣus! Today, the gods and humans of the world have gained great benefit."
爾時世尊讚歎優陀夷言：「善哉善哉！汝於今日得大福德，以淨飯王得敬信故。」爾時佛告諸比丘言：「迦盧陀夷化淨飯王所得功德，若是色者，十方世界恒沙佛剎所不容受，以功德聚廣大無量故。」
At that time, the World-Honored One praised Udāyin, saying: "Excellent, excellent! You have gained great merit today because King Śuddhodana has developed faith and respect."
Then the Buddha said to the bhikṣus: "The merit gained by Kālodāyin in converting King Śuddhodana, if it were to take physical form, could not be contained even in the Buddha lands of the ten directions as numerous as the sands of the Ganges, because the accumulation of merit is so vast and immeasurable."