寶積經 第96卷
T11n0310_096 大
大寶積經卷第九十六
大唐三藏法師菩提流志奉 詔譯
勤授長者會第二十八
如是我聞：
一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱，皆是阿羅漢，諸漏已盡，無復煩惱得上調伏，猶如大龍，所作已辦，棄諸重擔，逮得己利，盡諸有結。正智解脫心得自在，最上應供，眾所知識。唯有阿難，猶在學地。其名曰：阿若憍陳如、摩訶迦葉、摩訶迦旃延、摩訶阿濕波、舍利弗、大目乾連、摩訶劫賓那、摩訶拘絺羅、摩訶梵頗、羅睺羅、難陀，如是等而為上首。復有菩薩摩訶薩五百人俱，皆得三昧及陀羅尼。
At one time, the Buddha was staying in Śrāvastī, at Jeta's Grove, in Anāthapiṇḍada's Park, together with a great assembly of 1,250 bhikṣus. They were all arhats, whose contaminations had been exhausted, who were free from afflictions, who had achieved supreme self-mastery, like great dragons. They had completed their work, cast off their heavy burdens, attained their own benefit, and severed all bonds of existence. Their minds were well liberated by right knowledge, they were supremely worthy of offerings, and were known to all. Only Ānanda was still at the stage of learning. Their names were: Ājñāta Kauṇḍinya, Mahākāśyapa, Mahākātyāyana, Mahāaśvajit, Śāriputra, Mahāmaudgalyāyana, Mahākapphiṇa, Mahākauṣṭhila, Mahābrahman, Rāhula, Nanda, and others like these were the leaders. There were also 500 bodhisattva mahāsattvas present, all of whom had attained samādhi and dhāraṇī.
爾時舍衛大城有一長者名勇猛授，富有財寶倉庫盈溢，金銀琉璃、車璩馬碯、珊瑚虎珀、摩尼真珠、象馬牛羊、奴婢僕使商估等類，一切眾多。時勇猛授與五百長者遊讌聚會，作是議言：「諸仁者！佛出世難，人身難得，時亦難遇，於佛法中以信出家是事亦難，成比丘性亦復甚難，如法修行是亦為難，知恩報恩少恩不忘是人難得，能於佛法生信樂心是人難得，信樂成就是事復難，莊嚴佛法是事亦難，解脫生死倍復為難。我等為於聲聞辟支佛乘而求滅度，為當發趣最上佛乘。」咸復唱言：「我等寧於無上佛道而趣涅槃。」作是議已，前後圍遶出舍衛城向祇陀林，詣如來所頂禮佛足，右遶三匝却坐一面。
At that time, in the great city of Śrāvastī, there was a wealthy householder named Vīradatta. His treasuries and storehouses were overflowing with gold, silver, lapis lazuli, agate, coral, amber, pearls, elephants, horses, cattle, sheep, slaves, servants, merchants, and all kinds of possessions in great abundance. One day, Vīradatta gathered with five hundred other householders for a festive meeting, and they discussed: "Gentlemen! It is rare for a Buddha to appear in the world, it is difficult to obtain a human body, and it is also rare to encounter the right time. It is difficult to leave home with faith in the Buddha's teachings, it is extremely difficult to become a bhikṣu, it is difficult to practice according to the Dharma, it is rare to find someone who knows gratitude and repays even small kindnesses, it is rare to find someone who can generate faith and joy in the Buddha's teachings, it is difficult to accomplish faith and joy, it is difficult to adorn the Buddha's teachings, and it is even more difficult to be liberated from birth and death. Should we seek extinction through the vehicles of the śrāvakas and pratyekabuddhas, or should we set out for the supreme Buddha vehicle?" They all declared: "We would rather pursue nirvāṇa through the unsurpassed Buddha path." After this discussion, they surrounded Vīradatta and left the city of Śrāvastī, heading towards the Jeta Grove. They went to where the Tathāgata was, prostrated at the Buddha's feet, circumambulated him three times, and sat down to one side.
爾時世尊知而故問，告長者言：「汝等何緣今來我所？」
At that time, the World-Honored One, knowing yet still asking, said to the householders, "For what reason have you come to me today?"
時勇猛授與五百長者從座而起，偏袒右肩右膝著地，合掌向佛白言：「世尊！我等諸人同時集會作是議言：『佛世難遇，人身難得，乃至解脫生死倍復為難。我等為於聲聞辟支佛乘而求滅度，為當發趣最上佛乘。』咸作是言：『我等寧於無上佛道而趣涅槃。』由此議故，今詣如來、應、正等覺。世尊！菩薩摩訶薩志求阿耨多羅三藐三菩提者，應云何學？應云何住？云何修行？」
Then Vīradatta and the five hundred householders rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms towards the Buddha, and said, "World-Honored One! We all gathered together and discussed, saying: 'It is difficult to encounter a Buddha in the world, difficult to obtain a human body, and even more difficult to be liberated from birth and death. Should we seek extinction through the vehicles of the śrāvakas and pratyekabuddhas, or should we set out for the supreme Buddha vehicle?' We all declared: 'We would rather pursue nirvāṇa through the unsurpassed Buddha path.' Because of this discussion, we have now come to the Tathāgata, the Worthy One, the Perfectly Enlightened One. World-Honored One! How should bodhisattva mahāsattvas who aspire to anuttara-samyak-sambodhi learn? How should they abide? How should they practice?"
佛言：「善哉善哉！汝等發趣阿耨多羅三藐三菩提，來詣我所。應當諦聽，善思念之。如諸菩薩應學、應住、應所修行，當為汝說。」時諸長者受教而聽。
The Buddha said, "Excellent, excellent! You have set out for anuttara-samyak-sambodhi and have come to me. You should listen carefully and reflect well upon it. I will explain to you how bodhisattvas should learn, how they should abide, and how they should practice." At that time, the householders received the teaching and listened attentively.
佛告長者：「菩薩摩訶薩於阿耨多羅三藐三菩提勝志樂者，當於一切眾生起大悲心，應廣修行，應勤熏習。是故菩薩於身命財及以妻子、倉庫舍宅、飲食衣服、車乘臥具、花鬘塗香、一切樂具，應無所著。何以故？以諸眾生執著於身而生惡業，由惡業故墮地獄中。若於眾生起大悲心，於身命財則不執著，便生善趣。是故菩薩摩訶薩於阿耨多羅三藐三菩提勝志樂者，於諸眾生起慈悲已，應修大捨而不求報，不求報者應住戒律，三戒清淨應具忍辱，能忍諸惡應起精進不惜身命，應修一心安住禪定，應修智慧善巧方便，應於我人眾生壽命皆悉捨離。為眾生故，應行布施護持淨戒。為眾生故，應修忍辱發起精進。為眾生故，應入禪定修習智慧善巧方便。」
The Buddha said to the householder: "For bodhisattva mahāsattvas who have a superior aspiration for anuttara-samyak-sambodhi (supreme perfect enlightenment), they should arouse great compassion for all sentient beings, extensively practice, and diligently cultivate. Therefore, bodhisattvas should not be attached to their body, life, wealth, wives and children, storehouses and dwellings, food and clothing, vehicles and bedding, garlands and perfumes, and all pleasurable objects. Why? Because sentient beings, due to attachment to the body, generate evil karma, and because of evil karma, they fall into hell. If one arouses great compassion for sentient beings, one will not be attached to body, life, and wealth, and will be reborn in good realms.
Therefore, bodhisattva mahāsattvas who have a superior aspiration for anuttara-samyak-sambodhi, having aroused kindness and compassion for all sentient beings, should practice great renunciation without seeking reward. Those who do not seek reward should abide by the precepts. With the three precepts pure, they should possess patience, able to endure all evils, they should arouse diligence without sparing body and life. They should cultivate one-pointedness of mind and abide in meditation, should cultivate wisdom and skillful means, and should abandon all notions of self, person, sentient being, and life span.
For the sake of sentient beings, they should practice generosity and uphold pure precepts. For the sake of sentient beings, they should cultivate patience and arouse diligence. For the sake of sentient beings, they should enter meditation and cultivate wisdom and skillful means."
時諸長者復白佛言：「世尊！我等於身及彼妻子一切財寶資生之具，心常愛惜。世尊！菩薩摩訶薩云何觀察，於身命財能無貪悋？」
The householders again said to the Buddha: "World-Honored One! We always cherish our bodies, wives, children, and all our wealth and possessions. World-Honored One! How should bodhisattva mahāsattvas contemplate so that they can be free from greed and attachment to their bodies, lives, and wealth?”
爾時世尊告長者言：「善男子！菩薩摩訶薩於阿耨多羅三藐三菩提勝志樂者，應觀此身無量過患，微塵積集生住異滅，念念遷流九漏瘡門，猶如毒蛇所住窟穴，其中無主如空聚落，畢竟破壞如坏瓦瓶，惡露盈溢猶如穢器，受諸不淨猶如圊廁，不可觸動猶如惡瘡，貪美為患如雜毒食，不識恩德如未生怨，欺誤於人如惡知識，癡愛為害如友獼猴，斷智慧命猶如殺者，奪諸善法猶如劫賊，常求人便猶如怨讎，無有慈心猶如魁膾，難可承事如暴惡人，如箭著身觸之則痛，如朽腐舍常務修治，如老弱乘難可駈策，如毒蛇篋不可附近，如逆旅館疲苦所集，如孤獨舍無所攝屬，如獄卒伺害，如王者憂國，如邊城警畏，如惡國多災，如破器難持，如祠火無厭，如陽焰虛誑，如幻化惑人，如析芭蕉中無堅實，如水聚沫不可執持，如水上泡速起速滅，如河岸樹臨危動搖，如駛河流終歸死海。」
At that time, the World-Honored One said to the householder: "Good man! Bodhisattva mahāsattvas who have a superior aspiration for anuttara-samyak-sambodhi should contemplate the countless faults of this body:
It is an accumulation of particles subject to birth, abiding, change, and destruction. It is constantly changing, moment by moment, with nine orifices leaking impurities. It is like a den inhabited by venomous snakes, without a master like an empty village. It is ultimately destructible like a clay pot, overflowing with filth like a dirty vessel. It receives all impurities like a latrine, and is untouchable like a festering sore. Its craving for beauty is harmful like poisoned food. It is ungrateful like an enemy not yet born. It deceives people like an evil friend. Its foolish attachment is harmful like befriending a monkey. It cuts off the life of wisdom like a murderer. It robs one of good qualities like a thief. It constantly seeks to take advantage of others like an enemy. It is without compassion like an executioner. It is difficult to serve like a violent person.
It is like an arrow stuck in the body, painful to touch. It is like a decaying house, constantly needing repair. It is like an old, weak vehicle, difficult to drive. It is like a box of venomous snakes, not to be approached. It is like a guest house where weariness and suffering gather. It is like a lonely dwelling with no one to rely on. It is like a jailer waiting to harm, like a king worrying about the country, like a border town in constant fear, like an evil country full of disasters. It is like a broken vessel, difficult to hold. It is like a sacrificial fire, never satisfied. It is deceptive like a mirage, illusory like a magical creation. It is without essence like a plantain tree when split open. It cannot be grasped like a mass of foam on water. It quickly arises and perishes like a bubble on water. It is unstable like a tree on a riverbank. It is like a swift-flowing river, ultimately heading towards the sea of death."
復告長者：「次觀此身前後因緣，初從欲愛和合而生，為長養故咽於摶食，至於生藏痰陰消之。次至黃藏將欲熟時，則變為酢。次至風藏風分汁滓，各別流行成大小便，汁變為血、血變為肉，肉處生脂、脂處為骨、骨中生髓，如是身緣前後不淨。若諸菩薩作是觀時，復應思惟，如此身者三百六十骨聚所成，如朽壞舍。諸節支持，以四細脈周匝彌布，五百分肉猶若泥塗，六脈相繫、五百筋纏、七百細脈以為編絡，十六麁脈鉤帶相連，有二肉繩長三尋半於內纏結，十六腸胃繞生熟藏，二十五氣脈猶如窓隙，一百七關穴如破碎器，八萬毛孔如亂草覆，五根七竅不淨盈滿，七重皮裹六味長養，猶如祠火吞受無厭。如是之身，一切臭穢自性潰爛，誰當於此愛重憍慢？唯應觀察，如借他器、猶車運載、但為養育，至菩提故。」
The Buddha further said to the householder: "Next, observe the causes and conditions of this body, from beginning to end. It is born from the union of desire and love. For nourishment, it swallows food, which goes to the stomach where phlegm and yin energy digest it. Then it goes to the yellow organs where it is about to ripen and turns into vinegar. Then it goes to the wind organs where wind separates the juices and dregs, which flow separately to become urine and feces. The juice turns into blood, blood turns into flesh, flesh produces fat, fat becomes bone, and marrow grows in the bones. Thus, the body's causes and conditions are impure from beginning to end.
When bodhisattvas contemplate this, they should further consider that this body is composed of 360 bones, like a decaying house. The joints support it, with four fine vessels spread throughout. Five hundred portions of flesh are like mud plaster. Six vessels are interconnected, five hundred tendons are wound around, seven hundred fine vessels form a network, sixteen coarse vessels are linked together. There are two flesh ropes three and a half spans long wrapped inside. Sixteen intestines surround the organs. Twenty-five air vessels are like window cracks. One hundred and seven joints are like broken vessels. Eighty thousand pores are like a covering of tangled grass. The five sense organs and seven orifices are filled with impurities. Seven layers of skin wrap around it, nourished by six flavors, like a sacrificial fire that devours insatiably.
Such a body, by its very nature, is full of stench and decay. Who would cherish and be proud of this? One should only observe it as a borrowed vessel, like a vehicle for transport, merely for nurturing until attaining bodhi."
爾時世尊而說偈言：
At that time, the World-Honored One spoke these verses:
是身眾穢器， 猶如貯糞瓶， 凡夫無智慧， 恃色生憍慢。
This body is a vessel of impurities, Like a jar filled with excrement. The foolish without wisdom Rely on appearance and give rise to pride.
鼻中洟恒流， 口氣常臭穢， 眼眵蟲遍身， 誰當生淨想？
Mucus constantly flows from the nose, The breath is always foul-smelling, Eye discharge and parasites cover the body, Who could perceive this as clean?
如人執持炭， 磨瑩欲令白， 假使至盡時， 體色終無變。
Like a person holding charcoal, Polishing it to make it white, Even if they persist until exhaustion, Its color will never change.
設欲淨其身， 傾河以自洗， 身盡莫能淨， 其事亦如是。」
If one wishes to cleanse the body, Pouring a river to wash oneself, Even if the body is exhausted, it cannot be purified, The situation is just like this.
於時世尊說此偈已，復告五百諸長者言：「若諸菩薩發勝志樂趣於阿耨多羅三藐三菩提者，應觀此身四十四種。何等名為四十四種？一者此身可厭性無和合故，二者此身臭穢膿血常流故，三者是身不堅畢竟敗壞故，四者是身羸弱支節相持故，五者是身不淨穢惡流溢故，六者是身如幻誑惑凡愚故，七者是身瘡門九處常流故，八者是身火然欲火盛故，九者是身為火瞋火猛故，十者是身遍然癡火遍故，十一者是身盲冥貪瞋癡故，十二者是身墮網愛網覆故，十三者是身瘡聚瘡遍滿故，十四者是身不安四百四病故，十五者諸蟲住處八萬戶蟲故，十六者是身無常畢竟歸死故，十七者是身頑癡於法無知故，十八者猶如瓦器生住壞故，十九者是身逼迫多憂惱故，二十者無有救護必壞滅故，二十一者是身險惡諂誑難知故，二十二者如無底坑諸欲難滿故，二十三者如火受薪貪色無厭故，二十四者身無厭足貪受五欲故，二十五者如被捶打隨損害故，二十六者是身不定盛衰增減故，二十七者身隨心轉不正思惟故，二十八者身不知恩必棄塚間故，二十九者身為他食狐狼所噉故，三十者身如機關筋骨相持故，三十一者身不可觀膿血糞穢故，三十二者身不自由依飲食生故，三十三者身妄纏裹終敗壞故，三十四者身為惡友多逆害故，三十五者身為殺者自殘害故，三十六者身為苦器苦所逼故，三十七者身為苦聚五蘊生故，三十八者身為無主眾緣生故，三十九者是身無命離男女相故，四十者是身為空應觀蘊界處故，四十一者是身虛妄如夢中故，四十二者是身不實如幻化故，四十三者身為幻惑如陽焰故，四十四者身為欺誑如影像故。是為四十四種。菩薩作是觀時，所有身命愛欲執著，妻子舍宅飲食衣服、車乘香鬘一切樂具，皆悉厭離無所顧戀，速能成就六波羅蜜疾得阿耨多羅三藐三菩提。」
After the World-Honored One spoke these verses, he further said to the five hundred householders: "If bodhisattvas generate superior aspiration for anuttara-samyak-sambodhi (supreme perfect enlightenment), they should contemplate this body in forty-four ways. What are these forty-four ways?
- This body is detestable because it lacks inherent unity.
- This body constantly emits foul-smelling pus and blood.
- This body is not solid and will ultimately decay.
- This body is weak, held together only by joints.
- This body overflows with impurities and filth.
- This body is like an illusion, deceiving the foolish.
- This body has nine orifices that constantly leak.
- This body burns with the fire of desire.
- This body burns with the fierce fire of anger.
- This body is entirely consumed by the fire of delusion.
- This body is blinded by greed, anger, and delusion.
- This body is ensnared in the net of love.
- This body is covered with sores.
- This body is uneasy due to 404 diseases.
- This body is a dwelling place for 80,000 types of parasites.
- This body is impermanent and will ultimately return to death.
- This body is foolish and ignorant of the Dharma.
- This body is like a clay pot, subject to birth, abiding, and destruction.
- This body is oppressed by many worries and afflictions.
- This body has no protection and will inevitably perish.
- This body is treacherous and difficult to understand.
- This body is like a bottomless pit, difficult to satisfy its desires.
- This body is like a fire consuming fuel, insatiable in its craving for form.
- This body is never satisfied, craving the five desires.
- This body is subject to harm, like being beaten.
- This body is unstable, waxing and waning.
- This body follows the mind, leading to improper thoughts.
- This body is ungrateful and will be discarded in a graveyard.
- This body becomes food for foxes and wolves.
- This body is like a machine, held together by tendons and bones.
- This body cannot be looked at, full of pus, blood, and excrement.
- This body is not free, dependent on food and drink.
- This body is falsely bound and will ultimately decay.
- This body is like an evil friend, causing much harm.
- This body is like a killer, harming itself.
- This body is a vessel of suffering, oppressed by suffering.
- This body is an accumulation of suffering, born from the five aggregates.
- This body has no master, arising from various conditions.
- This body has no life, devoid of male or female characteristics.
- This body is empty and should be observed as aggregates, elements, and sense bases.
- This body is illusory, like a dream.
- This body is unreal, like a magical creation.
- This body is a deception, like a mirage.
- This body is false, like a reflection.
These are the forty-four ways. When bodhisattvas contemplate in this way, all attachment to body, life, desires, wives, children, houses, food, clothing, vehicles, ornaments, and all pleasurable objects will be abandoned without regret. They will quickly accomplish the six paramitas and swiftly attain anuttara-samyak-sambodhi."
爾時世尊而說偈言：
At that time, the World-Honored One spoke these verses:
善得人身甚為難， 莫為此身造眾惡， 畢竟塚間餧狐狼， 勿為惡見生貪愛。
Obtaining a human body is extremely difficult, Do not commit evil deeds for the sake of this body. In the end, it will feed foxes and wolves in the graveyard, Do not generate greed and attachment due to wrong views.
凡愚迷惑癡狂故， 由愛此身造諸業， 此身亦復不知恩， 晝夜唯增眾苦緣。
Because of delusion and foolishness, One creates various karmas due to love for this body. This body is also ungrateful, Day and night, it only increases the causes of suffering.
機關動轉常疲困， 洟唾便利恒充滿， 飢渴寒熱相煎迫， 何有智者愛此身？
The body's mechanisms constantly move, always tired and weary, Mucus, saliva, and excrement are always filling it. Hunger, thirst, cold, and heat torment it, What wise person would love this body?
此身無厭如大坑， 徒能長養眾怨害， 由此身故常作惡， 於無量劫受諸苦。
This body is insatiable like a great pit, It only nurtures numerous harms and resentments. Because of this body, one constantly commits evil, And suffers for countless kalpas.
應念定死修勝福， 正信生於佛法中， 飲食衣服及塗香， 長養此身來已久。
One should remember the certainty of death and cultivate superior merit, Generate right faith in the Buddha's teachings. Food, clothing, and perfumes Have long been used to nourish this body.
誰能執持令不壞， 應知無益勿耽迷， 牟尼世尊難可遇， 無量劫中時出現。
Who can hold onto it and prevent its decay? One should know it's useless and not be deluded by it. The Muni, the World-Honored One, is difficult to encounter, Appearing only after countless kalpas.
當於佛法生淨信。 惡道可畏勿隨行， 設令壽命千億歲， 猶懼無常生厭離， 何況須臾不可保， 為彼沈淪惡趣中？
One should generate pure faith in the Buddha's teachings. The evil paths are frightening, do not follow them. Even if one's lifespan were a hundred billion years, One would still fear impermanence and generate aversion. How much more so when life cannot be guaranteed even for a moment, Why sink into evil destinies for its sake?
或有惡友來相勸， 人身難得今已得， 多求財寶受娛樂， 及此盛年恣嬉遊。
Some evil friends may come to persuade you, saying: "A human body is hard to obtain, and now you've got it. Seek many treasures and enjoy pleasures, And in these prime years, indulge in amusements."
何有求財而樂者？ 設得守護猶勤苦。 如此愚人徒妄言， 是故智者應觀察。
Who can find joy in seeking wealth? Even if obtained, guarding it is still laborious. Such foolish people speak nonsense, Therefore, the wise should contemplate this.
財物如幻亦如夢， 愚癡眾生被誑惑， 剎那時得剎那失， 何有智者生愛心？
Wealth is like an illusion, also like a dream, Foolish beings are deceived by it. Gained in an instant, lost in an instant, How could the wise give rise to attachment?
譬如幻師幻化事， 乾闥婆城種種色， 財寶如是誑凡愚， 於虛妄中何有實？
Like the illusions created by a magician, Or the various colors of a gandharva city, Wealth thus deceives the ordinary and foolish, What reality is there in such falsehood?
種種苦惱求財利， 水火王賊常侵奪， 由此能為眾苦因， 何有智者生愛樂？
Various sufferings arise from seeking profit, Water, fire, kings, and thieves constantly rob it. This becomes the cause of numerous sufferings, How could the wise give rise to fondness for it?
有諸常懷貪愛者， 馳逐財利無厭時， 能於父母無慈心， 乃至親屬生怨害。
Those who constantly harbor greed and attachment, Chasing after profits without satiation, Can be unkind even to their parents, And even harm their relatives.
言語善順心乖違， 造作種種欺誑緣， 或學邪論邪呪等， 誇衒伎藝如婬女。
Their words are pleasant but their hearts diverge, They create various causes for deception, Some study wrong theories and evil mantras, Boasting of their skills like prostitutes.
或復諂誑現柔和， 或復剛強示威猛， 如是無量眾惡業， 莫不皆由財利生。
Some may flatter and deceive, appearing gentle, While others show strength and display fierceness. Such countless evil deeds, All arise from the pursuit of wealth and profit.
珊瑚金玉摩尼珠， 是物本來如泡沫， 不能了知如幻化， 為此虛誑墜三塗。
Coral, gold, jade, and mani pearls, These things are originally like bubbles, Unable to understand they are like illusions, Because of this deception, one falls into the three evil paths.
彌勒世尊出現時， 一生次當補我處， 國界黃金而布地， 是等為從何所來？
When Maitreya Buddha appears, In one life I shall succeed to his place, The realm will be covered with gold, Where do these things come from?
劫盡世間悉燒壞， 須彌河海盡燋枯， 畢竟磨滅歸虛空， 而此寶物何從去？
When the kalpa ends, the world will burn and be destroyed, Mount Sumeru and the oceans will dry up, All will be ground to dust and return to emptiness, Where will these treasures go then?
種種惡業求財物， 養育妻子謂歡娛， 臨命終時苦逼身， 妻子無能相救者。
Various evil deeds are done in pursuit of wealth, Nurturing wife and children is called joy, When death approaches, suffering oppresses the body, Wife and children cannot save one.
於彼三塗怖畏中， 不見妻子及親識， 車馬財寶屬他人， 受苦誰能共分者？
In the fearsome three evil paths, One sees neither wife, children, nor relatives, Vehicles, horses, and treasures belong to others, Who can share in one's suffering?
父母兄弟及妻子， 朋友僮僕并珍財， 死去無一來相親， 唯有黑業常隨逐。
Parents, siblings, wife, and children, Friends, servants, and precious wealth, None come to be close when one dies, Only dark karma constantly follows.
智人終不為親愛， 作諸惡業入阿鼻， 唯除業盡方得出， 親屬無有能代者。
The wise will never, for the sake of loved ones, Commit evil deeds and enter Avici hell, Only when karma is exhausted can one leave, No relatives can take one's place.
閻羅使者唯考業， 不問親緣及友朋， 汝得人身不捨惡， 極苦今應甘忍受。
Yama's messengers only examine karma, They don't ask about family or friends, You obtained a human body but didn't abandon evil, Now you must endure extreme suffering.
閻羅常告彼罪人， 無有少罪我能加， 汝自作罪今自來， 業報自招無代者。
Yama always tells those sinners, "There's no punishment I can add, You committed sins and came here yourself, The karmic retribution you face has no substitute."
父母妻子無能救， 唯當勤修出離因， 是故應捨枷鏁業， 善知遠離求安樂，
Parents, wife, and children cannot save you, One should only diligently cultivate the causes of liberation. Therefore, one should abandon the karma that binds like shackles, Wisely know to distance oneself and seek peace and happiness.
於家妻子應生怖， 恒依佛教正修行， 在家熾然為苦本， 猶如炎鑪甚可畏。
One should be wary of family and wife, Always rely on the Buddha's teachings for proper practice. The household life is the root of burning suffering, Like a fearsome furnace of flames.
身心燋熱鎮燒燃， 誰有智者生貪著？ 愛樂修行諸佛教， 無所營求為快樂。
Body and mind are scorched and constantly burning, What wise person would give rise to attachment? Joyfully practice the Buddha's teachings, Seeking nothing is true happiness.
愚闇凡夫不覺知， 家為苦本橫貪愛， 於彼皮筋骨肉中， 迷惑妄生夫婦想， 不能了知如幻化， 凡夫於此生貪著。
The foolish and ignorant are unaware, Blindly clinging to family as the root of suffering. Among the skin, tendons, bones, and flesh, They deludedly imagine husband and wife. Unable to understand it's like an illusion, Ordinary people give rise to attachment to this.
智者能知此過患， 世間欲樂皆捐棄， 樂法當如求藥想， 應速捨離居家縛。」
The wise can understand these faults, And discard all worldly desires and pleasures. Delight in the Dharma should be like seeking medicine, One should quickly abandon the bonds of household life.
爾時五百長者聞此法已得無生忍，歡喜踊躍而說偈言：
At that time, the five hundred householders, having heard this teaching, attained the patience of non-arising. Joyful and exuberant, they spoke these verses:
慶哉獲大利， 諸利中最上， 我等於佛法， 皆生欣樂心。
Rejoice! We have gained great benefit, The highest among all benefits. We, in the Buddha's teachings, Have all given rise to joyful hearts.
發趣於菩提， 利樂眾生類， 以善而養命， 覺慧自安心。
Setting out towards bodhi, To benefit and bring joy to all beings, Nourishing life through goodness, With wisdom bringing peace to our minds.
憐愍諸眾生， 願當成佛道， 我等皆已發， 無上菩提心。
With compassion for all beings, We aspire to attain Buddhahood. We have all already aroused The unsurpassed bodhicitta.
金色相莊嚴， 照明於世界， 樂菩提心者， 當得如來身。
Adorned with golden marks, Illuminating the world, Those who delight in bodhicitta Will attain the body of a Tathagata.
大心菩提心， 諸心中最上， 解脫一切縛， 具足諸功德。
The great bodhicitta Is supreme among all minds, Liberating from all bondage, Replete with all virtues.
少福諸眾生， 於此無欣樂， 不觀生死過， 不樂菩提心。
Beings with little merit Find no joy in this, Not seeing the faults of birth and death, They do not delight in bodhicitta.
菩提心功德， 若有色方分， 周遍虛空界， 無能容受者？
If the merits of bodhicitta Had form and dimension, They would pervade the realm of space, Who could contain it?
恒河沙數等， 諸佛剎土中， 假使布珍寶， 供養於諸佛。
In Buddha lands as numerous As grains of sand in the Ganges, If one were to spread precious jewels As offerings to all the Buddhas.
有能一合掌， 迴向菩提心， 其福過於彼， 邊際不可得。
If one were to join palms in reverence, And dedicate it to the mind of enlightenment, The merit of this surpasses the former, Its limits cannot be found.
非唯供養福， 餘福亦復然， 如是菩提心， 最勝仙所說。
Not only the merit of offerings, But all other merits as well, Such is bodhicitta, As taught by the Supreme Sage.
菩提心最勝， 如阿伽陀藥， 能除一切病， 與一切安樂。
Bodhicitta is supreme, Like the medicine of agada, It can cure all illnesses, And bring all happiness.
我見諸眾生， 三火所熱惱， 智者無量劫， 勤苦常修習。
I see all sentient beings Tormented by the three fires. The wise, for countless eons, Diligently and constantly practice.
如醫王勇猛， 具足菩提行， 救拔眾生苦， 永離諸憂惱。
Like a brave king of physicians, Perfecting the bodhisattva practices, Rescuing beings from suffering, Forever free from sorrow and distress.
於一切生處， 終不捨是心， 勤修諸行願， 勇猛求佛法。
In all places of rebirth, Never abandoning this mind, Diligently cultivating all vows and practices, Bravely seeking the Buddha's teachings.
我等得善利， 我等心欣樂， 今遇釋師子， 當得如來身。」
We have gained great benefit, Our hearts are filled with joy, Now meeting the Lion of the Śākyas, We shall attain the body of a Tathāgata.
爾時世尊即便微笑，從其面門放種種光，青黃赤白紅紫頗黎，照於無量無邊世界，乃至梵世日月威光皆悉隱蔽，還遶三匝從佛頂入。爾時尊者阿難即從座起，偏袒右肩右膝著地，合掌向佛白言：「世尊！有何因緣現此微笑？如佛所現，非無因緣。」即於佛前而說偈言：
At that time, the World-Honored One smiled, and from his face emitted various lights of blue, yellow, red, white, crimson, purple, and crystal, illuminating countless and boundless worlds, even eclipsing the majestic light of the sun and moon in the Brahma world. The light circled around three times and then entered the crown of the Buddha's head. At that time, the Venerable Ānanda rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said: "World-Honored One! For what reason did you display this smile? As the Buddha has shown, it is not without cause." Then, before the Buddha, he spoke these verses:
諸佛最上之導師， 不以無因現微笑， 哀愍世間利益者， 願說所為之因緣。
The Buddhas, supreme guides, Do not smile without reason. O Compassionate One who benefits the world, Please explain the cause of your smile.
貧乏眾生無法財， 應說最上大乘施， 能作世間盲冥眼， 願說微笑之因緣。」
For impoverished beings without Dharma wealth, You should expound the supreme Mahāyāna giving. You who can be the eye for the blind in this world, Please explain the reason for your smile."
於時世尊告阿難曰：「汝見此五百長者今於我所發阿耨多羅三藐三菩提心不？」
At that time, the World-Honored One said to Ānanda: "Do you see these five hundred householders who have now aroused the aspiration for anuttara-samyak-sambodhi in my presence?"
阿難白言：「唯然已見。」
Ānanda replied: "Yes, I have seen them."
佛告阿難：「此五百長者，已於往昔百千億那由他諸佛所，承事供養種諸善根，今聞是法得無生忍。此諸長者，從是已後不生惡趣，於人天中常受快樂。復於來世彌勒佛所，供養恭敬尊重讚歎。及賢劫中一切諸佛，悉皆承事恭敬供養，於諸佛所聽聞正法，受持讀誦為他廣說。過二十五劫，各於諸佛剎中成無上菩提，皆同一字號勝蓮花藏如來、應、正等覺。
The Buddha told Ānanda: "These five hundred householders have, in the past, served and made offerings to hundreds of thousands of billions of nayutas of Buddhas, planting various roots of goodness. Now, having heard this teaching, they have attained the patience of non-arising. From now on, these householders will not be reborn in evil realms, but will always experience happiness among humans and devas. In the future, they will make offerings, pay respect, honor, and praise Maitreya Buddha. They will also serve, respect, and make offerings to all the Buddhas of the Bhadrakalpa, listening to the true Dharma from these Buddhas, upholding, reciting, and extensively explaining it to others. After twenty-five kalpas, they will each attain supreme enlightenment in various Buddha lands, all sharing the same title: Victorious Lotus Treasury Tathāgata, Arhat, Samyaksaṃbuddha."」
爾時尊者阿難白佛言：「世尊！希有世尊！希有善逝！當何名此廣大法門？云何奉持？」
At that time, the Venerable Ānanda said to the Buddha: "World-Honored One! How rare, World-Honored One! How rare, Sugata! What should this vast Dharma door be called? How should we uphold it?"
佛告阿難：「是法門名『菩薩瑜伽師地』，亦名『勇猛授長者所問』，如是名號汝當受持。」
The Buddha told Ānanda: "This Dharma door is called 'The Bodhisattva Yogācārabhūmi,' and it is also called 'The Questions of the Householder Vīradatta.' You should uphold it by these names."
佛說此經已，尊者阿難及諸比丘，五百長者、諸菩薩眾，天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。
After the Buddha spoke this sutra, the Venerable Ānanda and all the bhikṣus, the five hundred householders, the assembly of bodhisattvas, devas, humans, asuras, and others, having heard what the Buddha said, were all greatly delighted and faithfully accepted and practiced it.