36.1Then at that time Brother Ānanda rose from his seat, [F.125.b] removed his robe from one shoulder, and, kneeling on his right knee, with palms placed together he bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”
36.1當時，難陀弟弟阿難從座位上起身，脫下一隻肩膀上的袍服，單膝跪地，合掌向薄伽梵禮拜，並作出這樣的請求：「如果薄伽梵允許我尋求答案的機會，我有幾個問題要請教薄伽梵、如來、阿羅漢、圓滿成就的佛陀。」
36.2The Bhagavān addressed Brother Ānanda, saying, “That is why, Ānanda, I am seated upon this seat. Ask whatever question you wish to the Tathāgata, the arhat, the perfectly enlightened Buddha, and I shall gratify you with answers to each and every question you have asked.”
36.2薄伽梵對難陀兄弟說：「阿難，正是為了這個原因，我才坐在這個座位上。你可以向如來、阿羅漢、圓滿覺悟的佛陀提出任何你想問的問題，我將對你提出的每一個問題都給予滿意的回答。」
36.3Brother Ānanda then said to the Bhagavān: “Bhagavān, I have been given the opportunity. Sugata, I have been given the opportunity to receive answers to my questions.”
36.3阿難比丘隨即對薄伽梵說道：「薄伽梵，我已獲得機會。善逝，我已獲得機會接受我提問的答案。」
36.4So Brother Ānanda, having received the Bhagavān’s permission, sat upon a seat before the Bhagavān and asked him, “Bhagavān, what is the cause and what are the factors whereby when bodhisattva mahāsattvas are practicing infinite bodhisattva conduct, they do not regress from enlightenment even if their hands are cut off, their feet are cut off, their ears are cut off, their noses are cut off, their eyes are gouged out, their heads are cut off, their bodies are cut up, and their limbs are cut off, or they experience various other kinds of suffering? What is the cause and what are the factors for that?”
36.4於是阿難尊者獲得薄伽梵的許可，坐在薄伽梵前問道：「薄伽梵，菩薩摩訶薩在修行無盡的菩薩行時，是什麼原因和什麼因素使得他們即使手被砍斷、腳被砍斷、耳朵被砍斷、鼻子被砍斷、眼睛被挖出、頭被砍斷、身體被切割、四肢被砍斷，或經歷各種其他苦難，都不從菩提中退轉呢？是什麼原因和什麼因素？」
The Bhagavān replied to Brother Ānanda, “Ānanda, in order to truly accomplish the highest, complete enlightenment, I experienced every kind of suffering. You know and remember this, so what made you decide to ask the Tathāgata this question? [F.126.a]
薄伽梵回答阿難說：「阿難，為了真正成就無上正等菩提，我經歷了各種各樣的苦。你知道並記得這一點，那麼是什麼讓你決定向如來提出這個問題呢？」
36.5“Ānanda, as an analogy, if there were a person who was on fire from his feet to the crown of his head, burning so that he was a single flame, and someone else were to come up to him and say, ‘Oh, you sir, while you are still burning, should encounter, be provided with, delight in, enjoy, and indulge in the five sensory pleasures!’ what would he think? Would that person, while he was still burning, encounter, be provided with, delight in, enjoy, and indulge in the five sensory pleasures?”
36.5「阿難，比如說，有一個人從腳到頭頂都著火了，燃燒得成為一團火焰，另有一個人走近他說：『哎呀，你啊，正當你還在燃燒的時候，應該遇見、獲得、喜愛、享受和沉溺於五欲之樂！』那個人會怎麼想呢？當他正在燃燒的時候，會遇見、獲得、喜愛、享受和沉溺於五欲之樂嗎？」
“No, Bhagavān, he would not,” replied Ānanda.
36.6The Bhagavān continued, “Ānanda, consider whether that person, while still burning, could encounter, be provided with, delight in, enjoy, and indulge in the five sensory pleasures. The tathāgata, while practicing bodhisattva conduct in the past, was not happy or joyful on seeing beings suffering and in poverty in the three lower existences.
36.6薄伽梵繼續說道：「阿難，你想想那個人在還在燃燒的時候，能否接觸、得到、喜好、享受和沉溺於五種感官快樂。如來在過去修行菩薩行的時候，看到眾生在三惡道中受苦和貧窮，心裡並不高興和歡喜。
36.7“Ānanda, when bodhisattva mahāsattvas of the past were practicing bodhisattva conduct, they had perfect correct conduct, faultless correct conduct, pure correct conduct, unalloyed correct conduct, immaculate correct conduct, unwavering correct conduct, unshakable correct conduct, imperturbable correct conduct, resolute correct conduct, sincere correct conduct, trustworthy correct conduct, honest correct conduct, correct conduct that was faithful to the vows they had taken, and correct conduct that benefits beings. That is the kind of correct conduct they had.
36.7「阿難，過去的菩薩摩訶薩在修行菩薩行時，具備了圓滿的正行、無瑕疵的正行、清淨的正行、純粹無雜的正行、無垢的正行、不動搖的正行、堅固不可撼動的正行、不被擾亂的正行、堅定的正行、誠摯的正行、可信的正行、誠實的正行、忠實於所發誓願的正行，以及利益眾生的正行。這就是他們所具備的正行。」
36.8“Ānanda, the bodhisattva mahāsattvas of the past who were practicing infinite bodhisattva conduct did not regress if their hands were cut off, did not regress if their feet were cut off, [F.126.b] did not regress if their ears were cut off, did not regress if their noses were cut off, did not regress if their eyes were gouged out or their heads were cut off, and did not regress if their body or limbs were severed. Even if they experienced various kinds of suffering, they quickly attained the highest, complete enlightenment of perfect buddhahood. [B12]
36.8「阿難，過去修持無量菩薩行的菩薩摩訶薩，即使雙手被砍斷也不退轉，即使雙腳被砍斷也不退轉，即使耳朵被砍斷也不退轉，即使鼻子被砍斷也不退轉，即使眼睛被挖出或頭顱被砍下也不退轉，即使身體或四肢被切割也不退轉。縱然經歷各種苦難，他們很快就證得無上正等菩提的完美佛果。」
36.9“Ānanda, you should understand this through the following teaching:
36.9「阿難，你應當通過以下教法來理解這一點：」
“Ānanda, in the past, countless, vast, immeasurable, inconceivable, innumerable countless eons ago, at that time and in those days, there appeared in the world the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Ratnapadmacandraviśuddhābhyudgatarāja, who was perfect in wisdom and conduct, a sugata, a knower of the world, an unsurpassable guide who tamed beings, a teacher of devas and humans, a buddha, and a bhagavān.
「阿難，過去無數、廣大、無量、不可思議、無邊無盡的劫以前，在那個時代，世界中出現了薄伽梵、如來、阿羅漢、正等正覺的佛陀寶蓮月光清淨殊勝成就王，他是圓滿具足智慧和正行的，是善逝，是世界知者，是無上導師，是調伏眾生者，是天人師，是佛陀，也是薄伽梵。」
36.10“At that time and in those days, the lifespan of the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Ratnapadmacandraviśuddhābhyudgatarāja was ninety-nine quintillion eons. Each day, every day, he established ninety-nine hundred thousand quintillion beings irreversibly in the Dharma. Having established them in the Dharma, he passed into nirvāṇa. He established countless, innumerable beings in the state of arhathood without outflows, and having done so passed into nirvāṇa. He established countless, innumerable beings in irreversible progress toward the highest, complete enlightenment and then he passed into nirvāṇa.
36.10「阿難，那時那日，薄伽梵、如來、阿羅漢、正等正覺佛寶蓮月光清淨出現王的壽命為九十九不可思議劫。每一天、每一天，他都將九十九百千不可思議的生命安置於不退轉的法中。安置他們於法中以後，他進入涅槃。他將無量無數的生命安置於無漏的阿羅漢狀態，然後進入涅槃。他將無量無數的生命安置於不退轉朝向無上正等菩提的進步，然後他進入涅槃。」
36.11“Ānanda, at that time, after the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Ratnapadmacandraviśuddhābhyudgatarāja [F.127.a] had passed into nirvāṇa, during the last five hundred years when the supreme Dharma was vanishing, at the time when the supreme Dharma was being destroyed, there was, Ānanda, a king named Śūradatta. King Śūradatta had eighty-four thousand women in his harem. He had a thousand sons, and five hundred daughters.
36.11阿難，那時候，薄伽梵如來阿羅漢圓滿正等菩提佛寶蓮月清淨妙出王入涅槃後，在正法最終消亡的五百年間，當正法被摧毀之時，阿難，有一位名叫勇施王的國王。勇施王的後宮裡有八萬四千位女性。他有一千個兒子和五百個女兒。
36.12“At that time and in those days, King Śūradatta had a capital city named Ratnāvatī, which was vast and immense, and had four gateways. It was adorned and beautified by balconies, porticoes, entranceway arches, windows, upper pavilions, towers, and gardens. It was beautiful, and appeared like the abode of a deity. It was the residence of countless, innumerable beings.
36.12「阿難，當時彼時，戲王有一座都城名為寶城，廣大寬闊，具有四個城門。城市以陽台、走廊、門樓、窗戶、上層樓閣、高塔和園林裝飾和美化。它美麗壯觀，看起來像天神的住所。它是無量無數眾生的居住地。
36.13“Ānanda, at that time and in those days, many people detested sūtras like this. Many people rejected them. Many people were hostile to them. Many people dismissed them. It was a time of great terrors. It was a time of great calamites, of excessive rains, and of droughts. It was a time of many snakes. It was a time of disasters caused by lightning. It was a time of famines. It was a time of false views. It was a time of wrong views. It was a time of seeking out the mantras of the tīrthikas. It was the time when the enlightenment of buddhahood was vanishing.
36.13「阿難，在那個時期，許多人厭惡像這樣的經。許多人拒絕它們。許多人敵視它們。許多人輕視它們。那是一個充滿極大恐怖的時代。那是一個充滿極大災難、雨水過多和乾旱的時代。那是蛇類眾多的時代。那是閃電災害的時代。那是飢荒的時代。那是邪見的時代。那是錯誤見解的時代。那是人們尋求外道咒語的時代。那是佛果的菩提正在消滅的時代。
36.14“Seven thousand bodhisattvas were expelled from the villages, the towns, the market towns, the regions, the capital, and the kingdom. They, along with the dharmabhāṇaka Supuṣpacandra, resorted to the forest called Samantabhadra and dwelt there. Supuṣpacandra taught those bhikṣus there the Dharma teaching of retention.
36.14「有七千位菩薩被逐出了各個村落、城鎮、市集、地區、京城和王國。他們與法師妙花月一起來到了名叫普賢的林中居住。妙花月在那裡為這些比丘們講授持明者的法教。」
36.15“Ānanda, in that forest a variety of flowers, blossoms, vines, and fruits were always displayed, and the forest was filled with a variety of trees that were like wish-fulfilling trees. [F.127.b] The ground was covered with the adornment of many different forms and colors of seeds and seedlings; beautified by a variety of rocks and stones, and stainless water; and adorned by beautiful, vast, high, golden mountains. Siddhas, vidyādharas, gandharvas, yakṣas, kiṃpuruṣas, sages, and kinnaras dwelt there. It was inhabited by flocks of birds of various colors and shapes. Many buddhas had dwelt there. It was like a delightful garden. It was completely good. It was in that excellent forest called Samantabhadra, perfect for practice, that those bodhisattvas dedicated to practice dwelt.
36.15「阿難，在那個林中，各種花卉、花朵、藤蔓和果實總是展現其美，林中充滿了各種樹木，就像如意樹一樣。地面被許多不同種類和顏色的種子和幼苗所裝飾；被各種岩石和石頭以及清淨的水所美化；並由美麗、廣大、高聳的金色山脈所裝飾。成就者、持明者、乾闥婆、夜叉、人非人、聖者和緊那羅住在那裡。那裡住著各種顏色和形狀的鳥群。許多佛陀曾經住在那裡。它就像一個令人愉悅的園林。它是完全美好的。就是在那個名叫普賢的優秀林中，適合修行，那些專心修行的菩薩們住在那裡。」
36.16“Ānanda, the dharmabhāṇaka Supuṣpacandra went to stay alone in a secluded place. With his pure divine sight, which transcended that of humans, he saw that many trillions of bodhisattvas who had developed roots of goodness in various buddha realms had been reborn in this world. If they were able to hear this Dharma teaching of retention they would proceed irreversibly to the highest, complete enlightenment. However, if they did not hear this Dharma teaching of retention they would regress from the highest, complete enlightenment.
36.16「阿難，法師妙花月獨自前往了一個寂靜的地方。他以清淨的天眼通——超越人類所有的視能——看到許多千兆的菩薩，他們在各個佛剎中培養了善根，已經投生到這個世界。如果他們能夠聽聞這個陀羅尼的法教，他們將不可逆轉地趨向無上正等菩提。然而，如果他們沒有聽聞這個陀羅尼的法教，他們將從無上正等菩提退轉。
36.17“Then the dharmabhāṇaka Supuṣpacandra mindfully and knowingly arose from that samādhi and went to the great assembly of bodhisattvas. When he had reached it, he announced to that great assembly of bodhisattvas, ‘Noble sons, I am going to the villages, the towns, the market towns, the kingdom, the regions, and the capital, where I will teach the Dharma to beings.’
36.17「那時法師妙花月從那個三摩地中，以正念正知而起，來到菩薩大眾之處。當他到達時，他向菩薩大眾宣告說：『諸位聖子，我將前往各個村莊、城鎮、市集、王國、地區和首都，在那裡為眾生宣說法教。』」
36.18“The great assembly of bodhisattvas said to the dharmabhāṇaka Supuṣpacandra, ‘We do not wish you to go from this forest to the villages, the towns, the market towns, the kingdom, the regions, and the capital. [F.128.a] Why? Because the time has come when there are many bhikṣus and bhikṣuṇīs, upāsakas and upāsikās who are extremely arrogant and have rejected the good Dharma. Brother, it will not be good if they kill you.
36.18菩薩大眾對法師妙花月說：「我們不希望你離開這座林地前往村莊、城鎮、市集、王國、地域和首都。為什麼呢？因為現在已經來到了一個時代，有許多比丘、比丘尼、優婆塞和優婆夷極其傲慢，已經捨棄了殊勝的法。兄長啊，如果他們殺害你那就不好了。
36.19“ ‘Brother, you are very handsome, attractive, and good looking, in the flush of youth, a young adult, with a complexion that is like excellent polished gold. On your forehead there is the adornment of an ūrṇā hair that is like a conch, the moon, or a jasmine flower. Your hair and uṣṇīṣa are blue-black, and the locks of your hair curl. Therefore the princes, the king’s ministers, and such others will be envious, hostile, and aggressive, and if they kill you that would not be good.’
36.19「哥哥，你長得非常俊美、迷人、好看，正值青春年華，是年輕的成年人，膚色如同精心磨製的黃金。你的額頭上裝飾著一根白毫，形如海螺、月亮或茉莉花。你的頭髮和肉髻是青黑色的，髮髻呈螺旋狀捲起。因此，王子們、國王的大臣們和其他這樣的人會嫉妒、敵視和欺凌你，如果他們殺害你那就不好了。」
36.20“Then the dharmabhāṇaka Supuṣpacandra said to the great assembly of bodhisattvas, ‘If I protect myself I cannot protect the teaching of the past, future, and present buddha bhagavāns.’ Thereupon he recited these verses:
36.20「隨後法師妙花月對菩薩大眾說道：『如果我只保護自己，就無法保護過去、未來和現在諸佛薄伽梵的教法。』於是他誦出這些偈頌：
“ ‘I cannot protect this teaching「我無法保護這個法
While maintaining the concept of a self.在保持自我的概念的情況下。
In these dreadful latter times there is the great presentation在這些可怕的末法時代，有著偉大的闡述
Of the Sugata’s teaching of enlightenment. {1}善逝的菩提教法。
“ ‘The one who completely abandons the concept of self「完全捨棄自我概念的人
And the doctrine of an individual that these beings follow,以及這些生命所遵循的個體學說，
The one who abandons form, sound, smell,捨棄色、聲、香的人，
Taste, and touch, is one who protects the teaching. {2}味道和觸覺的人，就是保護教法的人。{2}
“ ‘Compared to someone who, with a pure mind,「相比於某個人，以純淨的心，
Has honored for millions of eons, as numerous as the Ganges sands,已經用純淨的心供養無數如恆河沙粒那麼多劫以來出現的千億位佛陀食物和飲料，
Quintillions of buddhas with food, drink,用千萬億位的佛陀來供養食物和飲料，
Parasols, flags, and rows of lights, {3}傘蓋、旗幟和排列的燈光，
“ ‘Another who practices a single teaching day and night「另一位修行者晝夜修持單一教法
When the good Dharma is being destroyed,當善法正在被摧毀時，
When the Sugata’s teaching is coming to an end,當善逝的教法即將衰落時，
Will have merits that are far greater than the first {4}會獲得遠超於第一個的福德。
“ ‘Someone who cultivates indifference「某人修習捨棄
While the good Dharma of the leader of beings is being destroyed當善良生命的領導者的法即將被摧毀時
Is not showing respect for the Jina不恭敬勝者
And is not honoring the guides. {5}並且沒有尊敬導師。{5}
“ ‘You should remain happy「你應該保持快樂
And preserve your own welfare. [F.128.b]並且保護自己的福祉。
Always be kind and take care經常保持善心，照顧他人
Of those who are to be guided.應當引導的有情。
Unalloyed, pure, pristine, stainless conduct.純淨、清淨、光潔、無染污的行。
Those who keep their conduct stainless那些保持行為純淨無染的人
Are praised by the buddhas. {6}受到佛陀的讚歎。{6}
“ ‘Those who have honored「尊敬過
The buddhas in the past過去的佛陀
Are protectors who lead all beings是保護者，引導所有生命走向菩提。
Those who keep the stainless conduct那些保持無垢行的人
That has been praised by the past buddhas曾被過去諸佛陀所讚歎
Become those who save many beings成為拯救許多生命的人
From the hells and from bad karma. {7}從地獄和惡業中拯救眾生。{7}
“ ‘Give the precious gift of the supreme Dharma「施予最上法寶的珍貴禮物
And always maintain patience.並且始終保持忍。
Remain in solitude, be skilled in samādhi,獨處而住，善於三摩地，
Meditate, and be gentle.修行禪定，保持溫和。
Never engage in quarrels永遠不要參與爭執
And maintain supreme, peaceful conduct.並保持至高無上、安詳的行。
I am going to the capital,我將前往都城，
To the city, in order to protect beings.’ {8}到達城市，為了保護生命。{8}
“When that sage, the supreme, sublime being當那位聖者、至高無上、殊勝的生命
Who had great realization, was leaving,具有偉大現證的聖者正要離開時，
Some held him by his feet,有些人抱著他的腳。
Weeping with compassion and shedding tears.流著慈悲的淚水，哭泣著。
‘Wise one with great realization, do not leave!具有大現證的智者啊，請不要離開！
Look at how beautiful are this charming forest’s trees,看看這迷人的林裡的樹木是多麼美麗，
With their sweet and fragrant aromas.帶著甜美和芬芳的香氣。
Protect yourself, and do not leave. {9}保護你自己，不要離開。{9}
“ ‘The guides of the past, who had the ten strengths,「過去的導師們，具有十力，
Who had pacified senses, and kindness,已經平息諸根，具足慈悲心的人，
Went to forests, cliffs, and mountain summits前往林地、懸崖和山頂
And there reached the highest enlightenment.並且證得了最高的菩提。
They practiced the highest conduct, enlightenment’s cause.他們修習最高的行，菩提的因。
They possessed supreme merit and wisdom.他們具備至上的福德和慧。
Follow their example and remain in the forest.跟隨他們的榜樣，住在林中。
You, who have perfect discipline, do not leave. {10}你們具備圓滿的戒律，不要離開。{10}
“ ‘Your beautiful body is adorned by the signs.「你那美好的身體由種種相好所莊嚴。
Your hair is blue-black in color,你的頭髮是青黑色的，
You shine with the color of gold你以黃金的色澤發光
And you illuminate this earth.你照亮了這個世界。
An ūrṇā hair is between your eyebrows, [F.129.a]眉間有一根白毫。
As beautiful and bright as a conch.如同螺貝一樣美麗而光亮。
The king and his followers will thus國王及其隨從將因此
Become envious and destroy your body.’ {11}變得嫉妒並毀壞你的身體。
36.32“Then the dharmabhāṇaka Supuṣpacandra recited the following verses to that great assembly of bodhisattvas:
36.32「那時法師妙花月向菩薩大眾誦出下面的偈頌：
“ ‘The sugatas who lived in the past「'過去的善逝們
Were omniscient and without outflows.都是全知的，沒有漏。
They all benefited the world他們都利益了世界
And reached supreme enlightenment within the three existences.並在三界中證得無上菩提。
They practiced the highest conduct, enlightenment’s cause.他們修習了最高尚的行為，菩提的因。
They possessed supreme merit and wisdom.他們具足了最高的福德和慧。
Follow their example, bodhisattvas,要跟隨他們的榜樣，菩薩們，
In order to protect millions of beings.’ {12}為了保護無數的生命。
“They all circumambulated the wise sage他們都繞行這位智慧聖者
And they bowed down to his feet.他們向他的腳下禮拜。
Overwhelmed with compassion, they cried out,充滿慈悲，他們哭喊著，
Distressed, unhappy, wailing, and collapsing.苦惱、悲傷、哭喊，以及倒地。
Some lost consciousness and fainted,有些人失去了識而昏迷了，
Falling to the ground like sal trees that had been cut down.倒在地上，如同被砍倒的娑羅樹一般。
But the sage, determined to benefit beings但那位聖者，決心利益生命
Through his accumulation of merit, did not turn back. {13}通過他的福德積聚，沒有回頭。{13}
“The sage took up his robes and bowl聖者拿起了他的袈裟和缽。
And was prepared, like the maned lion.並且做好了準備，如同鬃毛獅子般。
He remained in the nature of the Dharma他安住在法的本性中
And was unaffected by good or bad qualities.而不受善惡特性的影響。
If in this world I remain in this forest,如果我在這個世界保持在這片林中，
Beings will fall into lower realms, which would not be good.生命將墮入惡趣，這不是好事。
Therefore in order to protect beings因此為了保護生命
I am going to the city and the supreme palace.’ {14}我要去城市和至高無上的宮殿。
36.36“So the dharmabhāṇaka Supuṣpacandra went to the villages, the towns, the market towns, the kingdom, the regions, and the capital, where he taught the Dharma to beings. In the morning as he was going there, he established nine hundred and ninety million beings in irreversible progress toward the highest enlightenment, and that was before he had reached the capital city of Ratnāvatī. Once he had reached the capital city of Ratnāvatī, and was at the side of the capital city of Ratnāvatī, he sat at the feet of a wavy-leaf fig tree and a sal tree. [F.129.b]
36.36「於是法師妙花月前往各個村莊、城鎮、市集、王國、地區和京城，為眾生宣說法。早上前往時，他便已經建立了九億九千萬的生命不退轉於至高無上的菩提。這一切都發生在他還未抵達寶城之前。當他到達寶城，來到寶城的邊緣時，他坐在波浪形葉子的無花果樹和娑羅樹的樹根下。」
36.37“When that night had passed he went into the capital city of Ratnāvatī. After entering inside he established three hundred and sixty million beings irreversibly in the Dharma. However, he had not had his meal and therefore, fasting that day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
36.37「當那個夜晚過去後，他進入了寶城。進入城內後，他使三億六千萬個生命不退轉地安住在法中。然而，他還沒有進食，因此整天齋戒，他從寶城出來，去到了供奉薄伽梵指甲的塔，在那裡日夜站立。」
36.38“When that night was over, on the second morning, he went back into the capital city of Ratnāvatī. After entering inside he established two hundred and thirty million beings irreversibly in the Dharma. However, he had not had his meal and therefore, fasting for a second day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
36.38「夜晚過後，第二天早晨，他回到寶城。進入城中後，他建立了兩億三千萬個生命不退轉於法中。然而他還沒有進食，因此第二天禁食，他從寶城走出，前往裝有薄伽梵指甲舍利的塔，在那裡日夜站立。」
36.39“When that night was over, on the third morning, he went back into the capital city of Ratnāvatī. After entering inside he established nine hundred and ninety million beings irreversibly in the Dharma. However, he had not had his meal and therefore, fasting for a third day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
36.39"那一夜過去後，到了第三個早上，他回到寶城。進城後，他使九億九千萬個生命不退轉地安住於法。但他那天還沒有用餐，因此他絕食了第三天，從寶城出來，前往供奉薄伽梵指甲的塔，在那裡日夜站立。"
36.40“When that night was over, on the fourth morning, he went back into the capital city of Ratnāvatī. After entering inside he established nine million, nine hundred thousand beings in irreversible progress toward the highest enlightenment. However, he had not had his meal and therefore, fasting for a fourth day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
36.40「那一夜過去後，到了第四天早上，他回到寶城。進入城中後，他使九百九十萬生命不退轉地趨向最高菩提。然而他還沒有進食，因此第四天禁食，他離開寶城，前往裝有薄伽梵指甲的塔，在那裡日夜站立。
36.41“When that night was over, on the fifth morning, he went back into the capital city of Ratnāvatī and entered the harem. After entering inside he established eighty thousand women in irreversible progress toward the highest enlightenment. He also established countless, innumerable townspeople in irreversible progress toward the highest enlightenment. [F.130.a] However, he had not had his meal and therefore, fasting for a fifth day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
36.41「那晚過後，到了第五天早晨，他回到寶城。進入後宮後，他使八萬名婦女證得不退轉，趨向最高的菩提。他也使無數、不可計量的城鎮居民證得不退轉，趨向最高的菩提。然而他還沒有進食，所以第五天繼續齋戒，他從寶城出來，前往裝有薄伽梵指甲的塔，在那裡日夜站立。」
36.42“When that night was over, on the sixth morning, he went back into the capital city of Ratnāvatī. He established the thousand sons of the king in irreversible progress toward the highest enlightenment. However, he had not had his meal and therefore, fasting for a sixth day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
36.42"那個夜晚過去了，到了第六天早晨，他回到了寶城。他使國王的一千個兒子都獲得了不退轉，趨向最高菩提。然而，他還沒有進食，所以他第六天繼續禁食，從寶城出來，前往裝有薄伽梵指甲的塔那裡；他在那裡站著整日整夜。
36.43“When that night was over, on the seventh morning, he went back into the capital city of Ratnāvatī. After entering inside he saw King Śūradatta riding toward the park in a chariot of made of gold with side panels of silver, shafts of uragasāra sandalwood, wheels of beryl, and adorned by a parasol, banners, and flags. The chariot’s shafts were bound with silk and tied with cotton ribbons. Eight hundred maidens were pulling the chariot with precious cords. They were beautiful, pretty, and attractive, with perfect, lovely complexions. They brought delight and satisfaction to the foolish but not to the wise.
36.43「那夜過去後，第七天早上，他回到寶城。進城後，他看到戲王乘著一輛金製的戰車朝公園駛去。戰車的側板是銀製的，車軛是檀香木做的，車輪是綠寶石製的，還用傘蓋、幢旗和旗幟裝飾著。戰車的車軛用絲綢綁著，用棉帶繫著。八百位少女用珍貴的繩子拉著戰車。她們容貌美麗、姿態優雅、充滿魅力，膚色完美潔淨。她們給愚蠢的人帶來喜悅和滿足，但對智慧的人卻沒有吸引力。」
36.44“Eighty-four thousand kṣatriyas, who were like great sal trees, followed in the rear. Eighty-four thousand brahmins, who were also like great sal trees, followed in their rear. Eighty-four thousand prominent citizens, they, too, like great sal trees, followed in their rear.
36.44「八萬四千名剎帝利，如同高大的娑羅樹一般，跟在後面。八萬四千名婆羅門，也如同高大的娑羅樹一般，跟在他們的後面。八萬四千名城中的顯要人物，他們也如同高大的娑羅樹一般，跟在後面。
36.45“The king’s five hundred daughters were being carried in precious palanquins in front, and when they saw the bhikṣu they were instantly established in irreversible progress toward the highest enlightenment. [F.130.b] When the retinue of sixty-eight hundred thousand queens, too, saw the bhikṣu, they also were instantly established in irreversible progress toward the highest enlightenment.
36.45「國王的五百位公主乘坐著珍寶轎子走在前面，當她們看到比丘時，立刻就被安立在趨向最高菩提的不退轉境地中。當六千八百萬皇后的眷屬也看到比丘時，她們同樣立刻就被安立在趨向最高菩提的不退轉境地中。」
36.46“That whole great gathering of people took off their jewels and rings, took off their shoes, removed their robes from one shoulder, and, kneeling on their right knees, with palms placed together bowed toward the bhikṣu.
36.46那整個大聚集的人眾都脫下了他們的寶物和戒指，脫下了鞋子，從一肩褪下了衣服，跪在右膝上，雙掌合十向比丘禮拜。
36.47“Then the princesses, too, inspired by their previous roots of goodness, alighted from their palanquins, took off their jewels and rings, took off their shoes, removed their robes from one shoulder, and, kneeling on their right knees, with palms placed together recited these verses to the bhikṣu:
36.47「那時王女們也受到她們過去善根的激勵，從寶輦上下來，脫掉珠寶和戒指，脫掉鞋子，從一側褪去衣服，跪在右膝上，雙手合十，向比丘誦出這些偈頌：
“ ‘The arrival of this bhikṣu「這位比丘的到來
Has been like the sun,猶如日輪，
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Illuminating everywhere照亮四面八方
And inspiring the people. {15}並激勵了民眾。
“ ‘The faults of desire have gone,"欲的過失已經消除，
Ignorance also has been cleared away,無明也已經被清除了，
And the faults of anger and envy瞋恨和嫉妒的過失
Have also instantly departed. {16}瞋恨和嫉妒的過失，也都在瞬間消除了。{16}
“ ‘The sons of King Śūradatta,「戲王的兒子們，
His retinue, and so on—他的眷屬等等——
None of these followers這些眷屬中沒有任何一個
Are looking at the king. {17}都沒有看著國王。{17}
“ ‘The beauty of this bhikṣu「這位比丘的美德
Being honored by the princes被王子們尊敬
Is like the full moon就像圓滿的月亮
Encircled by the stars. {18}被眾星環繞。{18}
“ ‘The beauty of this bhikṣu「這位比丘的莊嚴
Is like a painting in gold猶如黃金繪製的畫像
Created by an expert artist,由擅長的藝術家所創作，
And like a blossoming king of the sal trees. {19}猶如綻放的娑羅樹之王。
“ ‘The beauty of this bhikṣu’s arrival「這位比丘到來的莊嚴
Is like powerful Śakra, the lord of devas,就像強大的帝釋天，天神之主。
The lord with a thousand eyes, the destroyer of strongholds,具有千隻眼睛的主宰，堡壘的摧毀者，
And lord of the thirty-three devas on the summit of Sumeru. {20}以及蘇迷盧山頂三十三天的天主。{20}
“ ‘The beauty of this bhikṣu’s arrival「這位比丘的到來，其美妙之處
Is like Brahmā residing in Brahmā’s world,就像住在梵天世界的梵天一樣。
Like the deva lord Sunirmita,如同天神主蘇尼彌陀，
And like deva Suyāma in the desire realm. {21}以及如同欲界中的夜摩天。{21}
“ ‘The beauty of this bhikṣu’s arrival「這位比丘到來的莊嚴
Is like the sun shining in the sky,就像太陽在空中照耀一樣，
Dispelling darkness with a thousand light rays,用一千道光明驅散黑暗，
Illuminating completely every direction. {22} [F.131.a]照亮十方一切處。{22} [F.131.a]
“ ‘He is beautiful with the physical signs他具有殊勝的色身相好
Of endless eons of vast generosity,無盡劫的廣大佈施，
The constant maintenance of unsullied conduct,持續不懈地維持純淨無染的行。
And unequaled patience within in all worlds. {23}和在所有世界中無等的忍。{23}
“ ‘This bhikṣu has appeared in the world「這位比丘出現在世界上
Having developed the diligence praised by the noble beings,具足高尚生命所讚歎的精進，
Having confidently practiced the four dhyānas,有信心地修習四禪，
And having developed wisdom and destroyed the net of the kleśas. {24}並且培養了慧，摧毀了煩惱的網絡。{24}
“ ‘The unequaled teaching of the buddhas, which is dedicated to beings,「佛陀們無等的教法，是為了利益一切生命而傳授的，
That supreme Dharma has been taught by the heroes of the past.那至高無上的法是由過去的英雄們所宣說的。
The same will occur in future times and in the present.在未來時代和現在也會同樣發生。
They are the sons who obtain the power of a Dharma king. {25}他們是獲得法王力量的兒子。
“ ‘Bhikṣu, may you never be impermanent!「比丘，願你永遠不變！
May your body in this way shine throughout the world願你的身體以此方式照耀整個世界
With your great majesty and beautiful voice.用你的廣大威德和優美的聲音。
Even the majesty of the king does not shine so brightly. {26}即使是國王的威光也不會如此燦爛輝煌。
“ ‘Just as you have realized the Dharma「正如你所證悟的法
And practiced the Buddha’s instructions in the world,並在世界中實踐了佛陀的教導，
May we abandon the condition of womanhood願我們捨離女性的身份
And all become bhikṣus like you.’ {27}都能像你一樣成為比丘。』{27}
“They placed their fingers together in homage,「他們把手指合在一起向他致敬，
Recited these verses, and cast toward him誦頌這些偈頌，並朝他投擲
Clothing, gold chains, strings of jewels,衣服、金鏈、珠寶串，
And their necklaces and earrings. {28}還有他們的項鍊和耳環。{28}
“ ‘Just as the cakravartin kings,'就像轉輪王一樣，
Who had great power, surveyed the entire earth,具有大威力，巡視整個大地的轉輪王，
Traveled through the four continents,遊歷了四大洲。
And perceived all as being their children,並將一切生命視為他們的孩子，
Likewise he does not have stronger affection同樣地，他對剎帝利、首領商人和婆羅門也沒有更強的偏愛
For the kṣatriyas, head merchants, and brahmins,對於剎帝利、商人首領和婆羅門，
Or heads of households, local governors, and relations,或是戶長、地方官員和親戚。
But instead has love for everyone equally. {29}而是對所有人都平等地具有愛心。{29}
“ ‘It is the same for this kind bhikṣu,「對於這樣的比丘也是一樣的，
Who is trained and has the power of retention,具有訓練並掌握陀羅尼力量的比丘，
And who elucidates the aspects of enlightenment,他能闡述覺支。
The strengths, the powers, and the eightfold path. [F.131.b]力、力、八正道。
He is majestic and illuminating他莊嚴而光明
Like the moon at night,猶如夜間的月亮，
Shining in the midst of the stars,在眾星之中閃耀。
Or the disk of the rising sun. {30}或如初升的太陽圓盤。
“ ‘He pays homage to all the kind buddhas他向所有慈悲的佛陀敬禮
Who have the ten strengths and pacified senses.具有十力且感官已調伏的佛陀。
If someone were to recite their praises如果有人要讚歎他們的功德
They could not finish even in a hundred eons.即便百劫也無法完成。
One could not conclude describing their qualities即使經過無數千萬劫，也無法圓滿描述他們的功德。
Even after many thousands of millions of eons.即使經過無數千百萬劫。
One could not even conclude the praises一個人甚至無法完成讚歎
Of just one body hair of the most excellent in the world. {31}世界最尊勝者的一根身毛的功德。{31}
“ ‘The omniscient buddhas have turned the Dharma wheel「『遍知的佛陀已經轉動了法輪
And taught the unequaled level of wisdom;並教導了無等的慧道；
They have taught the detailed, stainless Dharma他們已經傳授了詳盡無垢的法。
That is not to be found anywhere else.這在其他任何地方都找不到。
The renunciants, brahmins, devas, and nāgas,出家人、婆羅門、天神和龍，
The asuras, māras, Brahmakāyika devas, and so on,阿修羅、魔、梵眾天等，
Are not able to describe the ocean of qualities無法描述這些功德的海洋
That the omniscient buddhas have. {32}全知的佛陀所具有的。{32}
“ ‘We praise the unequaled Jina, the king of healing,「我們讚歎無等的勝者，治療的君主，」
And this bhikṣu who is his heart son.’以及這位是他心子的比丘。
The young daughters of the king joyfully國王的年輕女兒們歡喜地
Recited those verses and at that time誦唱了那些偈頌，在那時候
They cast gold and gold dust他們拋撒黃金和金粉
And spread out clothing並鋪展衣服
And top-knot jewels and necklaces及頂髻寶與項鍊
Worth a hundred million.價值一億的珠寶。
They presented these to the bhikṣu他們將這些獻給了比丘
And were joyfully established on the path to enlightenment. {33}並且歡喜地安住在菩提的道路上。{33}
36.67“Then King Śūradatta thought, ‘Alas! My harem has gone astray, and so has the populace. These people have cast off their jewels and rings, taken off their shoes, bared one shoulder, knelt on their right knees, and with palms placed together they have paid homage to that bhikṣu.’
36.67「那時戲王心想：『唉呀！我的後宮已經迷失了，民眾也跟著迷失了。這些人拋棄了他們的寶石和戒指，脫掉了鞋子，露出一隻肩膀，跪在右膝上，雙手合十向那位比丘頂禮。』」
36.68“King Śūradatta was not as handsome and not as attractive as that good-looking bhikṣu. Fearing for his royal status he became furious. [F.132.a] When he saw the perfection of the bhikṣu’s body, he became extremely enraged. As the bhikṣu had been walking upon the king’s road, some dust had blown into one of his eyes. The king thought, ‘This bhikṣu is looking at my queens with lust in his mind and he is winking at them! Now, who will slay this bhikṣu?’
36.68「戲王不如那位相貌莊嚴、外表動人的比丘那樣英俊美麗。他害怕自己的王位地位受損而變得暴怒。[F.132.a] 當他看到比丘身體的完美時，他變得異常憤怒。因為比丘走在國王的道路上，塵埃吹進了他的一隻眼睛。國王心想：『這個比丘用貪欲之心看著我的王妃，還在向她們眨眼！現在，誰能殺死這個比丘呢？』」
36.69“King Śūradatta summoned his thousand sons who were following behind, and commanded them, ‘Princes, you must slay this bhikṣu!’
36.69「戲王召集跟在後面的千位王子，命令他們：『王子們，你們必須殺死這位比丘！』」
But the princes refused to obey King Śūradatta and he thought, ‘Because of this bhikṣu even my own sons refuse to obey me! I will be left alone and friendless, so who will slay this bhikṣu?’
但是王子們拒絕服從戲王，他想著：「因為這位比丘，連我自己的兒子都不肯聽我的了！我將孤獨無友，那麼誰會殺害這位比丘呢？」
36.70“King Śūradatta had an executioner named Nandika, who was cruel, merciless, and ferocious, and he was not far from King Śūradatta upon the king’s road. When King Śūradatta saw him, he rejoiced and was happy, joyful, hopeful, and comforted, thinking, ‘Nandika will slay this bhikṣu.’
36.70戲王有一位名叫難提迦的劊子手，此人殘忍無情、凶狠暴虐，當時正好在戲王的大道上不遠處。戲王看到他時，心生歡喜，感到高興、快樂、充滿希望和安慰，心想：「難提迦會殺掉這位比丘。」
36.71“Then the executioner Nandika approached King Śūradatta. King Śūradatta inquired of Nandika, ‘If you wish to greatly please me, are you able to slay this bhikṣu?’
36.71「那時劊子手難提迦走近戲王。戲王問難提迦說：『如果你想大大取悅我，你能夠殺死這位比丘嗎？』」
“Nandika answered, ‘Your Majesty, I am very able! I will fulfill your command and I will slay this bhikṣu.’
難提迦答道：「大王，我完全有能力！我將完成您的命令，我會殺死這位比丘。」
36.72“The king said, ‘Therefore, Nandika, know the time has come. Take a sharp sword and cut off the bhikṣu’s hands and feet, and cut off his ears and nose, and, because he has looked upon my harem with desire, gouge out his eyes!’
36.72國王說：「因此，難提迦，你要知道時機已到。拿一把鋒利的劍，砍掉比丘的雙手雙足，割掉他的耳朵和鼻子，因為他用欲望的眼光看我的後宮，所以要挖掉他的眼睛！」
“So Nandika the executioner thereupon took a sharp sword and severed the bhikṣu’s hands and feet, cut off his ears and nose, and gouged out both his eyes. [F.132.b]
於是刽子手難提迦隨即拿起鋒利的劍，砍斷了比丘的雙手和雙腳，割去了他的耳朵和鼻子，挖出了他的雙眼。
36.73“From the places where the bhikṣu’s head, ears, feet, hands, and eyes had been cut, many quintillions of light rays shone forth, and many streams of milk, that circled the ten directions and then returned into the bhikṣu’s body. Śrīvatsas, svastikas, wheels, and so on, also emerged from and reentered his severed body, and the thirty-two signs of a great being became visible.
36.73「從這位比丘被切斷的頭部、耳朵、雙腳、雙手和眼睛的地方，放射出無數光明，許多乳白色的液流迴旋於十方，然後回歸進入比丘的身體。吉祥海螺紋、卍字紋、輪相等等，也從他被切斷的身體中顯現出來又回歸進入，三十二相在他身上變得清晰可見。」
36.74“After the king had proceeded on from the crowd of people, that crowd of people came and saw that the bhikṣu had been cut and chopped up on the road. They were distressed, unhappy, and shocked. Weeping, crying out, and wailing, they went back into the capital city of Ratnāvatī.
36.74「國王離開人群後，那群人來到這裡，看到比丘在路上被切割、砍碎。他們感到悲傷、不悅和震驚。他們邊哭泣、邊哀號、邊嚎啕大哭，走回寶城。」
36.75“King Śūradatta spent seven days in the park, but he was not happy, did not take part in amusements, and did not go for walks. After seven days had passed he left the park and went into the capital city of Ratnāvatī. He saw the bhikṣu’s body, which had been left on the king’s road, and although seven days had passed since he had died, the color of his body was unchanged.
36.75戲王在園林中住了七天，但他不感到快樂，沒有參與娛樂活動，也沒有去散步。七天過後，他離開了園林，進入了寶城。他看到了比丘的遺體，遺體被棄置在國王的大道上。雖然比丘已經死去七天，但他的身體顏色沒有改變。
36.76“He thought, ‘The color of this bhikṣu’s body has not changed, which means that without any doubt this bhikṣu was irreversibly progressing to the highest, complete buddhahood. I have accumulated the bad karma that will cause me to be reborn in a great hell. I will soon fall into a great hell.’
36.76他想道：「這位比丘的身體顏色沒有變化，這意味著毫無疑問這位比丘已經不可逆轉地趨向無上正等菩提。我積累了將導致我在大地獄中重生的惡業。我很快就會墮入大地獄。」
36.77“In the sky above him eighty thousand devas proclaimed in one voice, ‘It is as you have said, great king. This bhikṣu was irreversibly progressing to the highest, complete enlightenment.’
36.77「空中上方八萬天神以同一聲音宣告說：『正如您所說的那樣，大王。這位比丘確實不可逆轉地趨向無上正等菩提。』」
36.78“When King Śūradatta heard the words of the devas in the sky, he became frightened, paralyzed with fear, with the hairs on his body standing on end, and was filled with remorse. In suffering, distressed, and filled with remorse, he wailed and recited these verses:
36.78戲王聽到天神在空中說的話，感到害怕，被恐懼所制，身上的毛髮豎立，充滿了懊悔之心。在痛苦和悔恨中，他號啕大哭，並誦唸了這些偈頌：
“ ‘Forsaking the kingdom and the royal capital,「拋棄王國和王都，
Jewels, gems, pearls, gold, and wealth,寶石、珍寶、珍珠、黃金和財富，
I myself took up a weapon and myself killed. [F.133.a]我自己拿起武器，我自己殺害了人。
Foolishly I have created bad karma. {34}我愚癡地造作了不善的業。
“ ‘The bhikṣu Supuṣpacandra was here,「比丘妙花月在這裡，
Armored in the thirty-two characteristics.具備三十二種特徵，披上了盔甲。
Shining, he entered the royal capital光芒閃耀，他進入王城
Like the full moon, the king of the stars. {35}如同圓滿的月亮，眾星之王。{35}
“ ‘Agitated by the evil of sensory pleasures,「被感官享樂的邪惡所困擾，
I set forth in the pleasurable company of my wives,我與我的妻子們在歡樂的陪伴中出發，
Riding in chariots accompanied by a retinue of kṣatriyas,乘坐著戰車，身邊跟隨著剎帝利的眷屬，
When this fragrant, beautiful-eyed bhikṣu arrived. {36}當這位香氣四溢、眼睛美麗的比丘到來時。{36}
“ ‘When my company of wives saw him they were overjoyed.「當我的妻妾眷屬看到他時，她們歡喜無比。
With adoration they cast off their gold necklaces.懷著敬仰之心，她們脫下了金色的項鍊。
They all placed their ten fingers together in homage她們都雙手合十恭敬禮拜
And praised that monk by singing verses. {37}並以讚歎之聲為那位僧人唱誦偈頌。{37}
“ ‘They were riding in chariots, accompanied by kṣatriyas,「他們乘坐著戰車，身邊隨著剎帝利，
But they stopped singing to their king但他們停止向他們的國王唱歌。
When this powerful, supreme son of the sugata,當這位善逝的強大、至高的兒子
This fragrant, beautiful-eyed bhikṣu arrived. {38}這位香氣撲鼻、眼睛美麗的比丘來到了。{38}
“ ‘When this bhikṣu came into the capital「當這位比丘來到了京城時
My mind became extremely wicked.我的心變得極其邪惡。
Ignorant, I was furious and jealous我無知，因此憤怒和嫉妒
On seeing the joy of that great gathering of my wives. {39}看到我那眾多妻妾的歡樂聚集時。{39}
“ ‘He illuminated completely the four directions他完全照亮了四個方向
Like the beautiful moon freed from an eclipse.就像美麗的月亮脫離了日食。
My assembly of wives was overjoyed and cried out我的妻子眾會歡喜踊躍，高聲歡呼
When they saw the bhikṣu come into the capital. {39}當他們看到比丘進入首都時。{39}
“ ‘At that moment I spoke with wrathful words,「當時我用憤怒的言辭說話，
Saying to my thousand sons,對我的一千個兒子說道，
“Chop to pieces that bhikṣu「把那個比丘砍成碎片
Who is my dreadful, worst enemy.” {40}「我是誰可怕的最壞敵人。」
“ ‘All the princes, whose conduct was gentle,「所有品行溫和的王子們，
Wished to benefit themselves and bowed down to the bhikṣu.想要為自己獲得利益，就禮拜了這位比丘。
They bowed down and said, “Majesty, that command should not be obeyed,”他們禮拜並說：「陛下，那道命令不應該被服從。」
And I became at that time overcome by sadness. {41}我當時變得被悲傷所淹沒。
“ ‘When I saw this bhikṣu who had perfect conduct,「當我看到這位具有圓滿行持的比丘時，
And who had kindness like that of a father,並且具有如父親般的慈悲心。
With an evil intention I had the opportunity to kill him,我懷著惡意有機會殺害他。
And in the future I will burn in the Avīci hell. {42}我將來會在無間地獄中被燒烤。
“ ‘Nandika, who was upon the king’s road,「難提迦，他在國王的路上，
With extremely cruel actions makes people suffer; [F.133.b]用極其殘暴的行為使人們遭受苦難；
He was someone who would carry out my command,他是一個願意執行我的命令的人，
And he cut up the bhikṣu like cutting up a garland of flowers. {43}他把那位比丘切割開來，就像切割花鬘一樣。
“ ‘In the pleasant, supreme forest Samantabhadra,「在令人愉悅、殊勝的普賢林中，
Filled with birds and the aroma of flowers,充滿了鳥類和花的香氣，
The vast community of bhikṣus龐大的比丘僧團
Are like only sons who have lost their mothers. {44}就像失去母親的獨子一樣。{44}
“ ‘Arise, bhikṣu, who dwelt in that forest!「起來吧，住在那個林中的比丘！
You came to the king’s capital你來到了國王的首都
To accomplish vast benefit for beings.為了對生命成就廣大的利益。
Weeping, they long for the greatly compassionate bhikṣu. {45}他們哭泣著，思念那位具有大慈悲的比丘。{45}
“ ‘I have had the road swept and covered with cloth.「我已經讓人掃淨了道路，並用布料鋪蓋。
Banners of flowers have been arranged on the right右側已安排花幢旗
And other beautiful images on the left.左邊還有其他美麗的造像。
Arise, bhikṣu, and teach the supreme Dharma! {46}比丘啊，起來吧，宣說至高無上的法！{46}
“ ‘You have been long absent from the king’s capital.「你長期不在國王的都城。
Weeping, they long for the greatly compassionate bhikṣu.他們哭泣著，渴望那位具有偉大慈悲心的比丘。
May there be no obstacle to our life願我們的生命沒有障礙
In this time of the destruction of the supreme Jina’s teaching. {47}在這個至高勝者的教法毀壞的時代。
“ ‘Just as some beings who have great power—「就如同某些具有大力量的生命——
Ever renowned throughout the ten directions在十方中永遠享有盛名
And outshining all in these three existences—並在這三界中超越一切——
Leap down from a great height on to the earth, {48}從高處跳下來摔到地上，
“ ‘In the same way, this bhikṣu has fallen to the earth「同樣地，這位比丘已經墜落到地上
With a body beautified by the supreme signs.以至高無上的相好莊嚴其身體。
With an evil intention, I have reduced to pieces我以惡意摧毀他成碎片
Supuṣpacandra, who was faultless and blameless. {49}妙花月，他是無過且無可指責的。{49}
“ ‘All the bhikṣus will be stricken by suffering,「所有的比丘們都會被苦所折磨，
Will be dismayed and similarly grief-stricken會感到驚恐和同樣的悲傷
As soon as they see this dharmabhāṇaka,只要他們看到這位法師，
Supuṣpacandra, slain and fallen to the ground. {50}妙花月被殺害，倒在地上。
“ ‘Supuṣpacandra, who was like the king of mountains,「妙花月就像山王一樣，
Adorned by the thirty-two signs,具足三十二相莊嚴，
Has in an instant been broken into pieces在剎那間被破碎成了碎片
Like a flower garland held by a woman. {51}像女人拿著的花鬘一樣。
“ ‘I have created the worst bad karma.「我已經造作了最嚴重的惡業。
I shall helplessly go to Avīci, to Yama’s realm.我將無奈地前往無間地獄，去到閻魔的界域。
Having reduced the bhikṣu to pieces,將比丘碎割成片。
I am at the furthest distance from buddhahood. {52}我距離佛果最為遙遠。
“ ‘My sons will not save me, nor my family,「我的兒子救不了我，我的家族也救不了我，
Nor my ministers, nor the slaves at my feet.也不是我的大臣，也不是我腳下的奴僕。
They will not save me from going to hell他們無法拯救我免於墮入地獄
For I have myself created the worst bad karma. {53} [F.134.a]因為我自己造下了最嚴重的惡業。
“ ‘I go for refuge to the buddhas of the past, of the future,「我皈依過去、未來的佛陀，
And those now present in the ten directions,以及現在十方中的那些聖者，
Those leaders who have the ten strengths,那些具有十力的領導者們，
Have no kleśas, and have bodies as invincible as vajras!’ {54}沒有煩惱，身體堅固如金剛一般無法摧毀！{54}
“The devas there wailed pitifully那裡的天神們悲慟地哭喊著
When they saw the bhikṣu in pieces.當他們看到比丘的遺體四散時。
They went to inform the saṅgha他們去向僧伽報告。
That Supuṣpacandra had been slain in the capital. {55}妙花月在都城中被殺害了。{55}
“ ‘The wise and learned dharmabhāṇaka,「那位智慧高深、學問淵博的法師，
Powerful and renowned in all directions,威力廣大，名聞四方，
The bodhisattva who was established in retention,建立在陀羅尼中的菩薩，
Supuṣpacandra, has been slain in the capital. {56}妙花月已在首都遇害。
“ ‘He who for countless eons practiced generosity,「那位在無數劫中修行佈施的人，
Maintained faultless, unwavering conduct,保持了無缺陷、堅定不移的行。
And had unequaled patience within all worlds,並在一切世界中具有無等的忍。
Supuṣpacandra, has been slain in the capital. {57}妙花月已在王都被殺害。{57}
“ ‘He who for countless eons was always diligent,「他在無數的劫中始終精進不懈，
Confidently meditated on the four dhyānas,有信心地禪修四禪，
And had the wisdom that eliminated the kleśas,具備消除煩惱的慧，
Supuṣpacandra, has been slain in the capital. {58}妙花月已在王都被殺害。{58}
“ ‘He who gave up all attachment to his body,「他放棄了對身體的一切執著，
Who had no regard for his own life,不顧自己性命的人。
And departed from Samantabhadra Forest,並從普賢林離開。
Supuṣpacandra, has been slain in the capital.’ {59}妙花月已在王都被殺害。
“Having heard the pitiful wailing of the devas,「聽聞天神們悲傷的哭聲，
All the bhikṣus experienced great suffering.所有的比丘們都經歷了巨大的苦難。
They all went to the city in order to see他們都前往城中，為了看望
The slain, innocent Supuṣpacandra. {i}被殺害的無辜者妙花月。
“Those compassionate ones came to the capital那些慈悲的人來到了首都
And when they saw the bhikṣu cut into pieces當他們看到比丘被割成碎塊時
They all wailed terribly in distress他們都痛苦地哀號不已
And they fainted and fell to the ground. {60}他們昏迷了，倒在地上。{60}
“The saṅgha of bhikṣus asked the king,僧伽中的比丘們問國王道，
‘Why did you commit this offence against a bhikṣu「你為什麼要對一位比丘犯下這樣的罪過
Who maintained correct conduct without a fault,誰保持著沒有過失的正行，
And could remember countless previous lives? {61}並且能夠憶念無數的前世？
“ ‘He had attained the power of wisdom and retention,他已經證得了慧力和陀羅尼力，
He knew that everything composite was empty,他了知一切有為皆是空性。
He taught the absence of attributes to beings,他教導眾生無相的法門，
And had abandoned all concepts of aspiration. {62}並且放棄了所有關於願心的概念。
“ ‘He had pleasant and delightful speech, [F.134.b]他言語溫和悅耳，
He had pacified senses and was amiable,他已調伏諸根，性質溫和友善。
He had complete knowledge of others’ previous lives,他對他人的前世有完整的了解。
And he had transcended the world.他已超越了世界。
He was the portrait of a supreme leader他是最高領導者的典範。
With the wisdom of self-arisen buddhahood;具有自然生起的佛果慧。
He saw with pure and unobscured eyes他以清淨無礙的眼睛看見
And had extremely great love and compassion. {63}並且擁有極其偉大的慈悲心。{63}
“ ‘Killing through evil desires and causing suffering「以邪欲殺生而造成苦難
Destroys rebirth in the upper realms.摧毀了在上層世界的轉生。
People who are dedicated to their desires沉溺於欲望的人
Become deaf and devoid of wisdom.變得耳聾且缺乏慧。
People who are dedicated to their desires執著欲樂的人
Become blind and murder their fathers and mothers.變得目盲，殺害他們的父親和母親。
People who are dedicated to their desires slay those with correct conduct,沉溺於欲望的人會殺害具有正行的人，
And therefore people should forsake desires. {64}因此人應當舍棄欲。{64}
“ ‘The kings who are dedicated to their desires,「專注於欲的國王們，
Those rulers of the world throw away their prosperity這些世界的統治者拋棄了他們的繁榮
And go to the dreadful, terrible hells而前往可怕、恐怖的地獄
That cause suffering and endless fear.導致苦和無盡的恐懼。
This kind of bad karma is always created這種惡業經常被造作
By the slaying of a wise bhikṣu.通過殺害一位有智慧的比丘。
Therefore one who wishes for the peace of enlightenment因此，追求菩提安樂的人
Should abandon every kind of bad action. {65}應當放棄一切種類的惡業。
“ ‘A jina, without dismay, gives away the best forms,「一位勝者毫無畏懼，布施最好的色。
Sounds, tastes, smells, tangibles, and phenomena.聲音、味道、氣味、觸覺對象和法。
He knows the body is like an illusion and chaff,他了知身體如同幻象和糠秕。
As are the ears, eyes, nose, and tongue. {66}如同耳、眼、鼻、舌一樣。{66}
“ ‘He trains in unequaled generosity,「他修習無等的佈施，
correct conduct, patience, and diligence.正行、忍、精進。
He is dedicated to dhyāna, attains perfect wisdom,他專注於禪定，證得圓滿的慧。
And accomplishes the benefit of beings.並成就了生命的利益。
The entire world with its devas and humans整個世界及其天神和人類
Together look with love upon a jina.一同用愛心仰望一位勝者。
Thereby, with eyes that have been freed from blindness,因此，用已經從盲目中解脫的眼睛，
They become enlightened, attaining the peace of buddhahood. {67}他們證得開悟，成就佛果的安樂。{67}
“ ‘The jinas joyfully give away horses,「勝者們歡喜地施捨馬匹，
Elephants, litters, palanquins,象、轎子、帷帳，
Couches, bulls, and carriages,床榻、牛隻和車輛，
Wagons, villages, and regions.馬車、村落和地域。
They give away towns and kingdoms,他們捨棄城鎮和王國，
Gold, silver, crystal, and coral.黃金、白銀、水晶和珊瑚。
They give away wives, sons, daughters,他們捨棄妻子、兒子、女兒、
And their own heads, and are established in enlightenment. {68}以及他們自己的頭顱，並安住於菩提。{68}
“ ‘They joyfully make unequaled「他們欣喜地作出無等的
Offerings of flowers and incense,花和香的供養，
Holding parasols, banners, divine flags, [F.135.a]持著傘蓋、幢旗、神聖的旗幡，
And musical instruments of various kinds.以及各種樂器。
They know existence to be empty他們知道有是空的。
And do not rejoice in rebirth in existence.且不為生死輪迴而歡喜。
They have the ten strengths, are adorned by the signs,他們具有十力，被諸相所莊嚴，
And they illuminate all ten directions. {69}他們照亮十方的一切。
“ ‘The bodhisattvas established in retention「已經安住於陀羅尼的菩薩
Have no attachment to the phenomena of the three realms.對三界的現象沒有執著。
They have no attachment to the realm of desire,他們對欲界沒有執著，
To the form realm, or to the formless realm. {70}對色界，也不執著於無色界。
“ ‘The bodhisattvas established in retention「已成就陀羅尼的菩薩們
Have no concept of a self, no concept of being,沒有自我的概念，沒有生命的概念，
No concept of a soul, and no concept of an individual,沒有靈魂的概念，也沒有個人的概念，
And always practice unsullied celibacy. {71}並且始終修持清淨的梵行。{71}
“ ‘The bodhisattvas established in retention「已經確立陀羅尼的菩薩
Have no concept of things and no concept of nothing,沒有事物的概念，也沒有虛無的概念，
No concept of happiness and no concept of unhappiness,沒有快樂的概念，也沒有不快樂的概念，
And no concept of number and no concept of numberlessness. {72}沒有數量的概念，也沒有無數量的概念。
“ ‘They have no concept of existence and no concept of nonexistence,「他們沒有有的概念，也沒有無的概念，
No concept of woman and no concept of man,沒有女性的概念，也沒有男性的概念，
No concept of villages and no concept of towns,無村莊的概念，無城鎮的概念，
And no concept of regions and no concept of market towns. {73}也沒有地域的概念，也沒有市集的概念。
“ ‘The bodhisattvas established in retention「建立在陀羅尼中的菩薩
Have no concept of desire and no concept of no desire,沒有欲望的概念，也沒有沒有欲望的概念，
No concept of stupidity and no concept of no stupidity,沒有愚癡的概念，也沒有沒有愚癡的概念，
And no concept of ignorance and no concept of no ignorance. {74}也沒有無明的概念，也沒有沒有無明的概念。
“ ‘The bodhisattvas established in retention「已經成就陀羅尼的菩薩
Have no concept of pride and no concept of no pride,沒有傲慢的概念，也沒有沒有傲慢的概念，
No concept of ignorance and no concept of no ignorance,沒有無明的概念，也沒有沒有無明的概念，
And no concept of view and no concept of no view. {i}也沒有見解的概念，也沒有沒有見解的概念。
“ ‘The bodhisattvas established in retention「已經確立於陀羅尼的菩薩們
Have no attachment to the powers and the strengths,對力和強力無執著，
No attachment to the dhyānas and the aspects of enlightenment,對禪定和覺支都沒有執著，
And have abandoned all the evils in the three realms. {75}並已捨棄三界中的一切惡業。
“ ‘They have no desire or passion, no anger or rage;「他們沒有欲望和執著，沒有瞋恨和憤怒；
They have no ignorance or dullness, and are always honest.他們沒有無明和愚鈍，始終保持誠實。
When they see the buddhas with their ten strengths, they honor them.當他們看到具有十力的佛陀時，他們恭敬禮敬。
And they do not gain knowledge for the sake of rebirth in the higher realms. {76}他們不是為了在上道中轉生而獲得知識。
“ ‘When they hear the unique Dharma from another,「當他們從他人那裡聽聞獨特的法時，
They never have any doubt in it.他們對此從不懷疑。
They know if there is deficiency or not in others’ minds, [F.135.b]他們能夠了知他人的心中是否有缺陷。
Like looking into a clear, pure bowl of sesame oil. {77}就像看著清澈、純淨的麻油碗一樣。
“ ‘If attachment develops,「如果執著產生，
That friendliness is a great kleśa.那種友善是一種大煩惱。
If anger develops then that aggression如果瞋恨生起，那麼那種侵害
Brings evil, enmity, and fear.帶來了邪惡、仇恨和恐懼。
Completely rejecting both of those,完全摒棄這兩者，
The wise ones are established in enlightenment.智慧者安住於菩提中。
They become here the great leaders of humans,他們在此成為人類的偉大領袖，
Endowed with the ten strengths, appearing in the world. {78}具足十力，現于世界。{78}
“ ‘They abandon the internal and the external「他們捨棄了內在和外在
And remain in the nature of phenomena.而安住於法性。
They have correct conduct that is pure,他們具有清淨的正行，
Without defect, unsullied, and faultless.無缺陷、不污染、無過失。
Their conduct is never sullied他們的行永遠不被玷污
And it is never corrupted.而且從未被污染。
The wise ones avoid attachment and anger智者避免執著和瞋恨
And attain the peace of enlightenment.’ {79}並獲得菩提的寧靜。'{79}
36.128“After King Śūradatta had heard from the saṅgha what vast, extensive, and special qualities the dharmabhāṇaka Supuṣpacandra had, he was in suffering and unhappy, and therupon he recited these lines of verse to that great assembly of bodhisattvas:
36.128戲王聽聞僧伽說法師妙花月擁有廣大、殊勝的功德後，心中感到苦惱憂傷，於是向著菩薩大眾誦出了這樣的偈頌：
“ ‘The dense forest of Samantabhadra,「普賢的茂密林園，
Filled with great trees and beautified by fruit,充滿著大樹，並由果實裝飾得很美麗，
Adorned by beautiful flowers that appear in all seasons以及各種鳥兒唱著歌聲的地方，以美麗的花朵裝飾，在四季都綻放
And where various birds sing their songs, {i}各種鳥類在那裡唱著牠們的歌聲，
“ ‘And adorned by tall, stately, golden mountains「而且以高大、莊嚴、金色的山嶺作為裝飾
And by the tuneful song of kinnaras,以及緊那羅悅耳的歌聲，
By skillfully created, pleasant music,由於善巧創造而產生的悅耳樂聲，
And the constant dancing of adept maidens— {ii}以及善於舞蹈的少女們持續不斷的舞動——
“ ‘That forest is like a deva’s park,「那片林地就像天的園林，
With trees that have beautiful, shining forms,有著樹木，具有美麗、閃耀的色相，
With a carpet of various kinds of flowers,鋪滿了各種花朵的地毯，
And with rivers adorned by blue and red lotuses. {iii}還有河流被藍色和紅色的蓮花裝飾著。
“ ‘Sages constantly live in harmony「聖者們經常和諧地居住
Within such a delightful forest.在如此令人歡喜的林中。
He departed from it wishing to benefit beings他離開那裡，希望能利益眾生。
And came to my city, which is a mass of sin. {iv}來到了我的城市，那個充滿罪業的地方。
“ ‘That dharmabhāṇaka with excellent qualities,「那位具有殊勝品質的法師，
Supuṣpacandra, came here to this city.妙花月來到了這座城。
When he came I committed the evil action of having him slain,他來到時，我犯下了殺害他的惡業，
And because of his death I am going to fall down into hell. {v} [F.136.a]因為他的死亡，我將要墮入地獄。
“ ‘May the bodhisattvas who have the power of compassion,「願具有慈悲力量的菩薩，
The heroes who act in this world to benefit beings,那些在這個世界上行動以利益生命的英雄們，
Give their protection to me, who have done such evil things:請給予我保護，我做過這樣的惡事。
I go to those bodhisattvas for refuge. {vi}我皈依那些菩薩。
“ ‘Secondly, those who are pratyekabuddhas,「其次，那些辟支佛，
And also śrāvakas with miraculous powers,還有具有神變的聲聞，
Whose outflows have ceased and are in their last body,其漏已盡，身在最後一世，
Save me from the suffering of being reborn in the Avīci hell!’ ” {vii}救我免於再生到無間地獄的苦難！」
36.136Then at that time the Bhagavān said to Ānanda, “In that way, Ānanda, the bodhisattva mahāsattva has no attachment to life or body. Why is that? Because, Ānanda, beings who have attachment to life and body create bad karma.
36.136那時，薄伽梵對阿難說：「阿難，菩薩摩訶薩就是這樣，對生命和身體沒有執著。為什麼呢？阿難，因為有執著於生命和身體的生命會造作不善業。」
On this topic it was said:
“Beings who have attachment執著生命與身體的生命
To this body, which is constantly rotting,對這個不斷腐爛的身體，
And to this life, unstable and powerless,以及這個生命，不穩定且無力，
Which is like a dream or an illusion, {viii}那就像夢或幻一樣。
“They fall under the power of ignorance他們陷入了無明的力量之中
And create extremely dreadful karma.並且造作極其可怕的業。
Devoid of wisdom, following Māra ,缺乏慧、跟隨魔，
They are reborn in the terrible hells. {ix}他們被重新投生到可怕的地獄中。
“Those humans who are indifferent那些漠不關心的人們
To their bodies, which are like lumps of foam,對他們的身體，就像泡沫一樣，
And their lives, which are like water bubbles,而他們的生命就像水泡一樣，
Will become supreme beings.” {x}將成為至高無上的生命。
36.140Then the Bhagavān said to Brother Ānanda, “Ānanda, in that way bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should train in this samādhi, and should have no regard for their bodies or lives. They should be as diligently dedicated as they would if their hair or clothes were on fire, and have great compassion for all beings. For example, they should give up living happily in solitude, solitary places, and forests, and enter the villages, the towns, the market towns, the regions, the kingdom, the capital, and district capitals, and there teach the Dharma to beings so that beings can attain irreversible progress toward the enlightenment of the śrāvaka, irreversible progress toward the enlightenment of the pratyekabuddha, or irreversible progress toward the highest, complete enlightenment.” [F.136.b]
36.140然後薄伽梵對難陀兄弟說：「難陀，菩薩摩訶薩如果希望得到這個三摩地，希望快速證得無上正等正覺的佛果，應當修習這個三摩地，對自己的身體和生命不應有任何執著。他們應當像頭髮或衣服著火時那樣精進奉行，並對一切生命具有大悲心。例如，他們應當放棄在獨處、偏遠地方和林中安樂地生活，而是進入村莊、城鎮、市集、地區、王國、首都和地方行政中心，在那裡向生命眾生宣說法，使他們能夠達到不退轉於聲聞菩提，或不退轉於辟支佛菩提，或不退轉於無上正等菩提。」
36.141Thereupon the Bhagavān gave a detailed teaching on this episode from the past by chanting the following verses to Brother Ānanda:
36.141薄伽梵隨即詳細為阿難比丘講述這個過去的故事，並誦出下面的偈頌：
“At that past time, when I was practicing bodhisattva conduct,「在那個過去的時代，當我正在修習菩薩行時，」
I was King Śūradatta.我是戲王。
I left my capital city Ratnāvatī我離開了我的首都寶城
On the way to a place that was a park. {80}在前往一處公園的路上。
“While riding in the chariot I saw a bhikṣu我在乘坐馬車時看到一位比丘
Who was perfectly handsome and attractive,相貌圓滿莊嚴且極具吸引力的人。
Wearing the armor of the thirty-two signs,身披三十二相的護甲，
And he illuminated all directions. {81}他照亮了四面八方。{81}
“He was renowned as Supuṣpacandra,他被譽為妙花月，
And was compassionate, beneficial, and kind.他具有慈悲心，利益眾生，溫和仁慈。
He was beautiful with his splendor and majesty,他以光彩和威嚴而美好。
And through his love for beings he had come to town. {82}他因為對生命的愛而來到城鎮。{82}
“I could not be his equal in appearance,「我在外貌上無法與他相比，」
And a malevolent envy arose within me.於是我內心升起了惡毒的嫉妒。
I was attached to desires and clung to my kingdom,我執著於欲望，緊守著我的王國，
And thought he would deprive me of my kingdom. {83}我念他會奪走我的王國。
“I had sons that numbered a full thousand,「我有一千個兒子，
Who were following behind me riding in chariots,他們跟在我後面騎著戰車。
And who wore various kinds of diadems and jewelry,他們戴著各種不同的冠冕和珠寶。
As if the devas who were lords of Trāyastriṃśa had come. {84}猶如三十三天的天神君主們降臨一般。{84}
“I also had there five hundred daughters,我那裡還有五百位女兒，
Who were very beautiful and wore bejeweled shoes,她們非常美麗，穿著綴滿寶石的鞋子，
Beautified by ribbons, diadems, and jewelry,用珠寶裝飾著絲帶、冠冕和首飾。
Who pulled my chariot with cords of gold. {85}她們用黃金繩索拉著我的戰車。{85}
“I had my eighty thousand wives,「我有八萬位妻子，
Who were all alluring and very beautiful.她們個個都非常迷人，美麗動人。
From within their chariots they saw the bhikṣu,她們從自己的馬車裡看到了那位比丘。
Whose body had the shining splendor of Mount Meru. {86}其身具有美樓山耀眼的光彩。
“When they saw him they conceived of him as like a father,「當她們看到他時，心中把他視如父親一般，」
And they developed the aspiration to attain supreme enlightenment.他們生起了證得無上菩提的願心。
Then they adopted the practice of celibacy然後他們開始修持梵行。
And they cast off their delightful jewelry. {87}他們拋棄了令人喜悅的珠寶。
“At that time there arose within me envy「那時在我心中產生了嫉妒
And intractable, pitiless malice and anger.以及難以制伏、無情的瞋恨和瞋。
Proud of my power, I said to my sons,我因為自己的力量而感到驕傲，對我的兒子們說道：
‘Slay that bhikṣu who is before me!’ {88}「殺掉在我面前的那位比丘！」
“The princes, on hearing my words,「那些王子聽到我的話，
Became distressed and unhappy. [F.137.a]變得痛苦和不安樂。
They said, ‘Father, do not speak such words!他們說：「父親，請不要說這樣的話！
We will not slay such a bhikṣu! {89}我們絕不會殺害這樣的比丘！
“ ‘Even if our bodies and limbs were to be cut up'即使我們的身體和四肢被切割成碎片
For as many eons as there are sand grains in the Ganges,恆河沙數那麼多的劫以來，
Nevertheless we would never slay this bhikṣu,儘管如此，我們絕不會殺害這位比丘，
As we have developed the aspiration for enlightenment.’ {90}因為我們已經生起了菩提心。
“When the king had heard the words of his sons當國王聽到他兒子們說的話時
He furiously ordered his serving executioner,他憤怒地命令他的侍從劊子手，
‘Quickly bring to me this bhikṣu slain,「快點把這位比丘帶到我面前來殺掉，
Who is standing in front of my harem!’ {91}站在我後宮前面的是誰！」{91}
“Then the executioner named Nandika,那時名叫難提迦的劊子手，
Cruel and malevolent, followed him.殘忍而邪惡的，跟隨在他後面。
He took a sword oiled with sesame oil,他拿起一把塗上麻油的劍，
And with it he cut the bhikṣu into eight pieces. {92}用它將比丘斬成八塊。{92}
“When he cut into the body and limbs,當他砍入身體和四肢時，
Instead of blood a thousand light rays were emitted,反而從切口處發出了一千道光明。
And where it was cut open, inside the body在被切割的地方，身體內部
Were symbols, such as śrīvatsas and wheels. {i}裡面有吉祥海螺紋和輪輪等符號。{i}
“Having committed such a dreadful act,「犯下了如此可怕的行為，
The king instantly departed for the park.國王立刻前往公園。
Thinking of the bhikṣu Puṣpacandra,憶念著比丘花月，
He could not join in amusements or be happy. {93}他無法參與娛樂活動，也無法感到快樂。{93}
“He very quickly and in a hasty manner「他非常迅速地，以急促的方式
Departed from the park to return to his palace.離開花園回到他的宮殿。
His chariot on the way came to the place他的戰車在途中來到了那個地方
Where the bhikṣu lay in eight pieces. {94}比丘被分成八塊身體躺在那裡。{94}
“There he heard the sound of the wailing「在那裡他聽到了哭泣的聲音
Of many millions of devas in the sky.眾多百萬天神在空中。
They cried, ‘King, you have created so much bad karma他們喊道：「大王，你造作了這麼多的惡業
That when you die you will go to the miseries of the Avīci hell!’ {95}你死後會墮入無間地獄的痛苦中！{95}
“When the king had heard those words當國王聽到那些話語時
He became distressed, sorrowful, and afraid.他變得苦惱、悲傷和恐懼。
He thought, ‘I have created so much bad karma他想道：「我造下了這麼多的惡業
Through my having Puṣpacandra killed! {96}通過我殺害花月！{96}
“ ‘He was the son of the buddhas, of the leaders of men,「他是諸佛之子，是人類領導者的兒子，
Of the tathāgatas who have infinite wisdom.具有無限慧的如來。
He controlled his senses, was caring, had a peaceful mind,他控制了自己的感官，富有同情心，心境安寧。
But because of my desires I had him slain. {97}但因為我的欲望，我把他殺害了。
“ ‘He possessed the Dharma of the tathāgatas.「他具備了如來的法。
In the age of destruction he was a treasure of the Dharma.在末法時代，他是法寶藏。
He was a lamp of wisdom for the entire world,他是整個世界的慧燈，
But because of my desires I had him slain. {98}但是因為我的欲望，我讓他被殺害了。
“ ‘He was a king of physicians for this entire world「他是這整個世界的醫王
And he was always healing beings. [F.137.b]他總是在治癒生命。
He gave them the shining elixir of amrita,他給了他們閃耀的甘露。
But because of my desires I had him slain. {i}但因為我的欲望，我就讓他被殺害了。
“ ‘He explained to beings the Dharma他向生命解釋了法。
That is profound, peaceful, and difficult to see.那是深奧的、寧靜的，且難以看見的。
He was a teacher of the supreme essence of enlightenment,他是至高菩提本質的師。
But because of my desires I had him slain. {99}但因為我的欲望，我讓他被殺害。{99}
“ ‘He possessed the Dharma treasure of the guides,他擁有導師們的法寶，
And he was a lamp for a world in darkness.他是黑暗世界中的燈。
He possessed the retention of the king of sūtras,他具足了諸經之王的陀羅尼，
But because of my desires I had him slain. {100}但因為我的欲望，我把他殺害了。
“ ‘He was free of the kleśas and possessed pure wisdom,他沒有煩惱，具足清淨的慧。
And he constantly rested in a state of peace, perfect peace.他常常安住在寂靜的境地，完美的寂靜中。
I had him killed today because of my desires,我今天因為欲望而殺害了他，
Which was extremely evil, and I will go to hell. {101}這是極其邪惡的，我將墮入地獄。{101}
“ ‘The buddhas of the past and of the future,「過去和未來的佛陀們，
And the jinas, the supreme men, of the present,以及現在的勝者、至尊的人類，
Who are endlessly praised and have an ocean of qualities,他們受到無盡的讚歎，具有無量的功德。
With my hands together in homage I go to them for refuge.’ {102} [B13]我雙手合掌恭敬地向他們皈依。
36.167“When King Śūradatta saw that the body of the slain dharmabhāṇaka Supuṣpacandra that lay on the ground had not altered in color he was distressed, sorrowful, and remorseful. He became crazed and wailed loudly.
36.167戲王看到被殺害的法師妙花月的屍體躺在地上，顏色沒有改變，他感到苦惱、悲傷和懊悔。他變得瘋狂，大聲哭喊。
36.168“He recited these mournful verses that praised the qualities of the dharmabhāṇaka Supuṣpacandra:
36.168「他念誦了這些哀傷的偈頌，讚歎法師妙花月的功德：」
“ ‘The noble saṅgha in Samantabhadra Forest「普賢林中的尊貴僧伽
Requested you in many different ways以多種方式懇求你
Not to go to Ratnāvatī, the capital city,不要前往寶城這座首都，
Because there would be a danger to your life. {i}因為那裡會危害到你的生命。
“ ‘You did not listen to that saṅgha of bhikṣus.「你沒有聽從那些比丘們的勸告。
Why, venerable one, did you come to the town?尊者啊，你為什麼來到這個城鎮？
Whatever the reason might be that you came,無論你來的原因是什麼，
You should accomplish it, O lamp for the world! {ii}你應該去完成它，世界的燈啊！
“ ‘The ground is adorned by a variety of divine plants.「大地被各種神聖的植物所莊嚴。
There is a dense multitude of shining, beautiful trees.那裡有眾多密集、閃爍、美麗的樹木。
It is protected by supreme siddhas and vidyādharas,它受到至高成就者和持明者的保護，
It is frequented by devas, and the lords of birds sing there. {iii}天神經常前往那裡，眾鳥之王在那裡歌唱。
“ ‘You departed from the perfect, delightful「你離開了圓滿、令人喜悅的
Samantabhadra Forest, where the buddhas always dwell. [F.138.a]普賢林，諸佛陀恆常住於此。
Gentle one, explain to me today善逝啊，請今天向我解釋
The reason why you came here. {iv}你來到這裡的原因。
“ ‘When I have heard your words, I will fulfill your command.「當我聽聞了你的話語，我將會完成你的命令。
Son of the Buddha, arise and give me your instruction.佛陀之子，起來吧，給我你的教導。
Alas, what shall I do, god of gods,唉呀，我應該怎麼辦呢，諸神之神，
I am helpless and go to you for refuge! {v}我無力自救，特向您尋求庇護！
“ ‘Alone like a lion, the king of animals,「獨自如獅子，動物之王，
You left your pride, a supreme saṅgha of bhikṣus,你捨棄了驕傲，建立了一個殊勝的比丘僧伽。
And with compassion for endless beings,以及對無盡生命的慈悲，
With no regard for your own life, you came here. {vi}你不顧自己的生命而來到這裡。
“ ‘I was overcome with desire and envy「我被欲望和嫉妒所淹沒
And had this hero cut into pieces.這位英雄被切成了碎片。
Now your entire saṅgha of bhikṣus現在你整個比丘僧伽
Has come to the capital in order to see you. {vii}都已經來到了都城來見你。
“ ‘That which I, terrified, request of you,「我在驚恐之中向你請求的事，
It is a request that is worthy to be fulfilled.這是一個值得被滿足的請求。
Puṣpacandra, I pray you free me from fear花月，我祈求你讓我免於恐懼
And that you rise like the moon when it is full. {viii}願你如滿月般升起。
“ ‘Dharmabhāṇaka who is liberated from anger,「已經從瞋恨中解脫的法師，
Lord of beings, bestow this favor on me.生命的主宰啊，請賜予我這個恩惠。
Today, bestow this one favor on me:今天，請給我這一個恩惠：
I pray that you arise, shining like the sun. {ix}我祈禱你升起，光輝如太陽。
“ ‘I have committed an evil, sinful act.「我犯下了一個邪惡、有罪的行為。
I have slain the supreme dharmabhāṇaka.我殺害了至高無上的法師。
When I die I will be reborn in a terrible hell,當我死亡時，我將投生到可怕的地獄中，
And I have no one who can save me from that. {103}我沒有人能救我脫離那個地獄。
“ ‘Shame upon this sinful mind that creates calamity!「慚愧這造成災難的罪惡之心！
Shame upon this kingship of pride and arrogance!慚愧這驕傲和傲慢的王權！
I will have to go alone, leaving all behind,我必須孤身一人前往，將一切都拋在身後，
Without taking any possessions with me. {104}不帶任何財物跟著我去。{104}
“ ‘You have the pure Dharma, and have defeated desire and anger.「你擁有清淨的法，已經戰勝了欲和瞋恨。
You speak pleasant words, are self-controlled, and compassionate.你言語溫和善順，自我控制，慈悲待人。
You do no wrong, and are the sole friend of beings.你沒有做任何錯事，是眾生唯一的朋友。
Supreme Puṣpacandra, why did I slay you? {105}至尊花月，我為何殺害你？{105}
“ ‘Ah! You who are wealthy in discipline, patience, and austerity!「啊！你具足戒律、忍和苦行的福報！
Ah! You who possess the qualities of a handsome form and kindness!啊！你具有美好的色身和慈悲的品質！
Ah! You who are honest, glorious, and trustworthy—啊！你這誠實、榮耀、值得信賴的人啊—
Where have you gone, leaving us behind? {106}你到哪裡去了，把我們留在身後？{106}
“ ‘Noble one, when your body and limbs were cut,「尊貴的人，當你的身體和四肢被割截時，
Milk flowed out and thousands of light rays shone forth.牛奶流了出來，成千上萬的光明閃耀而出。
The entire world was astonished.整個世界都感到驚訝。
My wondrous guide, I pray that you arise! {i} [F.138.b]我奇妙的導師，我祈禱你起來！
“ ‘Ah! Puṣpacandra, you are self-controlled and compassionate!「啊！花月，你自制且慈悲！
Ah! Come here, you mountain of love and compassion!啊！來吧，你這愛與慈悲的高山！
Ah! You are a supreme teacher of the profound Dharma—啊！你是深法的至高師傅——
Divine one, I pray that you be compassionate to me and arise. {ii}尊貴的聖者啊，我祈禱你對我慈悲，請起身吧。
“ ‘Ah! Come here, you who have the face of a full moon!「啊！請來此，你具有滿月般的面容！
Ah! Come here, you who are upon the ten bhūmis!啊！來吧，你這位處於十地的人！
Ah! You are a hero who has power over the ten bhūmis—啊！你是具有十地力量的英雄——
You, who have power over life, where you have gone? {iii}你這個掌握生命的人，你去哪裡了？
“ ‘Ah! Come here and speak to me!「啊！來這裡跟我說話吧！
Ah! You who are so diligent and compassionate, where have you gone?啊！你這樣勤奮且具有慈悲心的人，你到哪裡去了？
Ah! You have meditated for a long time on patience—啊！你長期修習忍—
You who have great love, arise and speak to me! {iv}你這位大慈者，起來跟我說話吧！
“ ‘Ah! God of gods, you who are worthy of offerings,「啊！諸神之神，你這應供者，
Dharmabhāṇaka, why do you continue to remain silent?法師，你為何仍然保持沉默？
Arise, wise one, come into my home起來吧，智者，進入我的家中
And teach the Dharma to the city’s women. {v}並為城中的女性講說法。
“ ‘Divine one, it is not possible to cut up your body.「尊貴的天神，無法將你的身體切割。
Even the devas, asuras, yakṣas, and rākṣasas即使是天神、阿修羅、夜叉和羅剎
Are unable to destroy this body of yours.無法摧毀你的這個身體。
Wise one, do not perform this illusion today. {vi}智者啊，今天不要顯現這個幻象。
“ ‘Divine one why do you continue with this illusion?「尊貴的天神啊，你為什麼還要繼續這個幻象呢？
This is not a beautiful bodhisattva illusion.這不是美妙的菩薩幻。
Abandon all illusions and arise,放棄一切幻象並生起，
And teach the Dharma in the city of Ratnāvatī. {vii}在寶城中教說法。
“ ‘Ah! Come here, noble Puṣpacandra!「啊！你來這裡，高貴的花月！
Ah! Come here, you who are without desire for the three realms!啊！來吧，你這位對三界無有欲求的人！
Ah! Come here, guide who is like a father and mother—啊！來這裡，像父親和母親一樣的導師—
And close the door through which I will go to hell. {viii}並且關閉我將去地獄的那扇門。
“ ‘You are the refuge for those beings reborn in the lower realms,「你是那些投生到惡趣的生命的庇護所，
And for beings who are falling into the great Avīci hell.以及那些墮入大無間地獄的生命。
Come here, Protector Supuṣpacandra,來到這裡吧，保護者妙花月，
And open the door through which I can go to the higher realms! {ix}請為我打開通往上道的門戶！
“ ‘Lord, for seven days you did not eat.「主人，您七天沒有進食。
Arise and eat a meal in my home.起身在我家中用膳吧。
Having eaten a meal, then in Ratnāvatī用餐之後，在寶城
Establish many beings in the Dharma. {x}請在法中安住眾多的生命。
“ ‘Ah! My father who is wise in the supreme Dharma!「啊！我的父親，你在至高的法中是如此睿智！
Ah! You who have no enmity toward any being!啊！你對所有生命都沒有敵意啊！
Ah! Come here before me and teach me the Dharma!啊！請來到我面前，教我法！
Ah! Come here and quickly fulfill my prayers! {xi}啊！來此地，快速滿足我的祈願！
“ ‘Ah! The saṅgha of bhikṣus do not have their lord! [F.139.a]「唉呀！比丘們的僧伽沒有了他們的領導者！
Ah! They are blinded, distressed, and in sorrow!哎呀！他們被蒙蔽、痛苦和悲傷！
Ah! Arise quickly, you who are the most precious being—啊！快快起身吧，你這最珍貴的生命——
And having arisen bring relief to this saṅgha of bhikṣus. {xii}並且起身為這個比丘僧伽帶來救濟。
“ ‘Ah! Come here, you who are a light for the three realms!「啊！來吧，你是三界的光明！
Ah! Come and enter the Samantabhadra Forest!啊！來吧，進入普賢林！
Enter the supreme forest, Samantabhadra,進入殊勝的普賢林。
And teach so as to benefit the bhikṣus. {xiii}並教導比丘們以獲得利益。
“ ‘Oh! Oh! You possess the Dharma and have marvelous qualities.「哦！哦！你具有法，擁有不可思議的品質。
You are as rare as a flower on the sacred fig tree.你如同聖無花果樹上的花一樣稀有難得。
Oh! Oh! Look upon the saṅgha of bhikṣus啊！啊！請看這僧伽的比丘們
With your stainless eyes of wisdom and compassion.用你無垢的慧眼和慈悲眼。
Oh! Oh! Teach to the bhikṣus哦！哦！請教導比丘們
The retention that is beyond words.超越言語的陀羅尼。
Oh! Oh! Puṣpacandra, arise here today哦！哦！花月，今日在此現起
Like the rising moon. {xiv}像升起的月亮。
“ ‘Oh! Oh! Son of the jinas, who has compassion for me,「嗚呼！嗚呼！勝者之子，對我懷有慈悲的您，
Unsurpassable teacher, bring me relief.無與倫比的師，請給予我救濟。
Oh! Oh! You who when struck by swords and sticks哦！哦！你被刀劍和木棍所擊
Have the power of great patience and kindness.具有大忍和善良的力量。
Oh! Oh! Compassionate Supuṣpacandra,噢！噢！慈悲的妙花月，
Generous guide, I pray that you arise.慷慨的導師，我祈禱你起身。
Oh! Oh! Arise and teach to me哦！哦！請興起並為我宣說教法
The retention that is difficult to see. {xv}難見的陀羅尼。
“ ‘Oh! Oh! You are the supreme lamp of wisdom「噢！噢！你是慧的至高燈火
That illuminates the entire world.照亮整個世界。
Oh! Oh! You are dedicated to the benefit of beings;噢！噢！你致力於生命的利益；
You are the guide with the strength of compassion.你是具有慈悲力量的導師。
Oh! Oh! Arise, Puṣpacandra, the hero哎呀！哎呀！花月啊，英勇的英雄，請起來吧
Who accomplishes the benefit of beings.誰成就生命的利益。
Oh! Oh! Arise and bring trillions喔！喔！起來吧，帶來無數兆
Of beings to the city of peace. {xvi}將生命帶到和平的城。
“ ‘Oh! Oh! You who have the wealth of correct conduct,「嗚呼！嗚呼！你具有正行的財寶，
You have understanding, the wealth of training, and are wise.你具有智慧，擁有訓練的財富，並且聰慧。
Oh! Oh! You remain in the discipline of correct conduct哦！哦！你們安住於正行的戒律中
And rejoice in the seedlings of the trees of Dharma.並且在法樹的幼苗中歡喜。
Oh! Oh! You wear the orange dyed dharma robes,哎呀！哎呀！你穿著橙色染就的法衣，
And are always satisfied by renunciation.並且始終對棄捨感到滿足。
Oh! Oh! Arise, glorious Puṣpacandra,嗯！嗯！起來吧，光輝燦爛的花月，
Who has perfect discipline, generosity, and austerity. {xvii}具備完滿的戒律、佈施和苦行的人。
“ ‘Oh! Oh! Tamed one who tames untamed beings,「嗚呼！嗚呼！調伏未調伏的生命的調伏者，
Who always has the state of being tamed. [F.139.b]誰總是具有被調伏的狀態。
Oh! Oh! Tamed one who follows those who are tamed,哎呀！哎呀！馴服者，追隨那些已被馴服的生命，
Who is peaceful, and who has pacified senses.心境寧靜，感官已得調伏者。
Oh! Oh! You continually with the sound of the Dharma噢！噢！你持續以法的聲音
Awaken beings who are asleep, deeply asleep.喚醒沉睡的生命，深深沉睡的生命。
Oh! Oh! You awaken millions of beings哎呀！哎呀！你喚醒了數百萬的生命
And establish them in the highest yāna. {xviii}並將他們建立在最高的乘中。
“ ‘Oh! Oh! With the planks of generosity「哦！哦！以佈施的木板
You have made a ship and tied it with the ropes of diligence.你已經建造了一艘船，用精進的繩索將它綁牢了。
Oh! Oh! You rescue the beings who嗚呼！嗚呼！你拯救了那些
墮入貪欲大海的生命。
By craving have fallen into the great ocean.掉入了大海中的貪欲之中。
Oh! Oh! Arise, Supuṣpa, with the ten strengths,哦！哦！妙花，以十力起來吧，
You who are the wise pilot of the ship.你是那艘船的智慧舵手。
Oh! Oh! Sail that stable ship啊！啊！駕駛那穩固的船隻
And come and rescue me too. {xix}並且來救渡我。{xix}
“ ‘Oh! Oh! You are the supreme doctor, practiced in discipline;「嗚呼！嗚呼！你是至高無上的醫生，精通戒律；
You are the unsurpassable doctor, learned in healing.你是無與倫比的醫生，精通療癒之學。
Oh! Oh! You have attained the perfection of liberation through wisdom噢！噢！你通過慧已經證得了解脫的波羅蜜
And you bestow the medicine that is the good Dharma.你施予善法的藥。
Oh! Oh! When you see beings who are sick,噢！噢！當你看到患病的生命時，
Afflicted with all kinds of illnesses,患有各種疾病，
Oh! Oh! arise quickly and give them哎呀！哎呀！趕快起來為他們施藥
The medicine of the Dharma. {xx}法的藥。
“ ‘Oh! Oh! King of the medicine of wisdom, unequaled,「哦！哦！智慧藥之王，無等者，
You have reached the perfection of superior wisdom.你已經成就了無上慧波羅蜜。
Oh! Oh! You completely cure all illnesses.嗟呼！嗟呼！你徹底治癒一切病苦。
With compassion you accomplish the benefit of beings.以慈悲心成就眾生的利益。
Oh! Oh! Everyone in the realm of sick beings啊！啊！在病痛生命的界裡，每一個眾生
Is afflicted by the illness of desire.都被欲的病所困擾。
Oh! Oh! You make all those beings噢！噢！你使得所有那些生命
Happy, healthy, and reach nirvāṇa. {xxi}快樂、健康，並證得涅槃。
“ ‘Oh! Oh! Wise one, who has a vast training in wisdom,「啊！啊！智慧廣大、修習慧學深遠的智者啊，
Beat loudly the drum of the Dharma!大力敲打法的鼓聲！
Oh! Oh! With your ocean of wisdom cut through啊！啊！以你的慧海切斷了
All the world’s creepers of doubt.斷除了世界上所有懷疑的藤蔓。
Oh! Oh! You who are excellently learned,啊！啊！你這位學問淵博的人，
Stainless, a holder of the Dharma, a supreme human,無垢清淨，法的持有者，最殊勝的人，
Oh! Oh! be seated in the midst of your assembly哦！哦！請在你的眾會中央坐下
And, wise one, recite thousands of millions of stainless sūtras. {xxii}智慧者啊，請誦持千百萬部無垢的經。
“ ‘Ah! Puṣpacandra, you are adorned by the supreme primary signs.「啊！花月，你被至高的相好所莊嚴。
Ah! Your body has all the eighty excellent secondary signs complete.啊！你的身體具足了八十種殊勝的次要相好。
Ah! Come here, honest one, who has crossed the ocean of existence.啊！來吧，誠實的人，你已經度過了有海。
Ah! Arise, you who have escaped from the prison of existence. [F.140.a]啊！你已經從有的牢獄中逃脫，請起身吧。
Ah! You have sacred, supreme wisdom and knowledge.啊！你具有神聖的無上智和知識。
Ah! Puṣpacandra, you have great compassion.啊！花月，你具有大悲。
Ah! Have love and compassion and arise!啊！願你生起愛和慈悲！
Ah! Puṣpacandra, I pray to you. {xxiii}啊！花月，我向你祈禱。
“ ‘Ah! Puṣpacandra, give your instruction!「啊！花月，請給予你的教誨！
Ah! Do not forsake your saṅgha of bhikṣus!啊！不要捨棄你的比丘僧伽！
Ah! Come here and lead your saṅgha!啊！來這裡帶領你的僧伽！
Ah! Arise and go to that forest!啊！起來吧，去那片林子裡！
Ah! Puṣpacandra, you enjoy the four dhyānas.啊！花月，你享受四禪。
Ah! You have love equally for friends and enemies.啊！你對朋友和敵人懷著平等的愛。
Ah! Arise, you who maintain unequaled retention.啊！起來吧，你這個保持無等陀羅尼的人。
Ah! Come here, arise, you who are a tree of pure wisdom. {xxiv}啊！來吧，起來吧，你這純淨慧的樹。
“ ‘Ah! You are as unshakable as Meru.「啊！你如同須彌山一樣堅定不動。
Ah! You for whom buddhas and beings are equal—啊！你使諸佛與生命眾生平等——
Ah! Puṣpacandra, who has perfect discipline—嗚呼！花月，你具足完善的戒律——
Ah! Arise and attain buddhahood at the foot of the Bodhi tree.啊！在菩提樹下發奮而證得佛果。
Ah! You have divine hearing and possess the supreme Dharma.啊！你具有天耳通，擁有至高無上的法。
Ah! You have divine vision, and are wise and adept in wisdom.啊！你具有天眼通，你是智慧的，精通於慧。
Ah! Arise, compassionate one, and look at me!啊！請起身，慈悲的聖者，看著我！
Ah! Endlessly famous one, listen to my words! {xxv}啊！名聞無邊者，請聽我的言語！{xxv}
“ ‘Ah! You help and benefit the entire world.「啊！你幫助並利益整個世界。
Ah! Puṣpacandra, you delight in great generosity.啊！花月，你歡喜大佈施。
Ah! Arise and quickly fulfill my prayer.啊！起身，迅速成就我的祈願。
Ah! Do not remain here in pieces.啊！不要在這裡支離破碎地停留。
When the men and the women of this city當這個城的男人和女人
Saw you lying dead,看到你妄語而死，
Their hearts were withered by sorrow.他們的心因悲傷而枯萎。
Look upon them with your compassionate eyes! {xxvi}用你富有慈悲的眼光注視他們吧！
“ ‘Arise, Supuṣpa, so that you may fulfill「起來吧，妙花，為了你能夠完成
The reason for cultivating the strength修習強力的原因
Of love, wisdom, and method,愛、慧和方便法。
And your vast rejoicing in compassion and equanimity.以及你在慈悲與捨中廣大的隨喜。
Devas, nāgas, and asuras with great miraculous powers,天神、龍和具有大神變的阿修羅，
Yakṣas, rākṣasas, humans, and kinnaras夜叉、羅剎、人類和緊那羅
Bring flowers and incense in their cupped hands;他們用合掌的雙手獻上花和香；
They have all come to delight in seeing you. {xxvii}他們都來了，為了看到你而感到歡喜。
“ ‘Today I have understood the words of the Sage:「今天我已經理解了聖者的話語：
The desires of beings are harmful murderers.生命的欲望是有害的殺手。
This fever of the mind is the cause of the lower realms.心的這種狂熱是墮入惡趣的原因。
Therefore I shall forsake acting out of desire. {107}因此我將放棄出於欲望的行為。{107}
“ ‘I have committed the sin of slaying the bhikṣu,「我曾犯下殺害比丘的罪業，
Which was extremely wicked and will destroy my happiness.這是極其邪惡的，將會摧毀我的幸福。
I am going to go to the terrible Avīci hell [F.140.b]我將前往可怕的無間地獄。
And I have no protector who can save me from that.我沒有任何保護者能救我脫離那個地獄。
I shall forsake the kingdom and practice celibacy.我將捨棄王國，修持梵行。
I shall make excellent offerings我將用香、花和香水做出最好的供養
With incense, flowers, and perfumes,用香、花和香水，
And I shall build a beautiful stūpa. {108}我要建造一座莊嚴的塔。
“ ‘I give a command to all my sons,「我命令我所有的兒子們，
Daughters, wives, prominent citizens,女兒、妻子、傑出的市民，
Ministers, head merchants,大臣、商首領導，
Heads of guilds, and many kṣatriyas:行會首領和許多剎帝利：
Quickly make a bier with a casket快速製作一個帶棺材的靈床
Of agarwood, sandalwood, cherry wood,沈香、檀香、櫻木製成，
And whatever is splendid, aromatic, and beautiful,以及一切殊勝、芬芳、美好的東西，
For the cremation of this bhikṣu.’ {109}用來火化這位比丘。」{109}
“Having heard the king, all the townspeople「聽聞國王的話，所有城鎮的人民
Brought the very best incense,帶來了最上等的香。
Fashioned a bier, and placed製作了靈床，放置
The bhikṣu inside the casket.將比丘放在棺材裡面。
With agarwood, sandalwood, and magnolia,用沈香、檀香和木蘭，
Valerian, fenugreek, and begonia,纈草、葫蘆巴和秋海棠，
With flowers and perfumed garlands,用花和芬芳的花鬘，
And with sesame oil he was cremated. {110}用麻油進行荼毗。{110}
“The bhikṣus collected比丘們收集了
A droṇa of his burned bones.一量的他的骨灰。
The king created for them a stūpa國王為他們建造了一座塔。
And said, ‘I wish to make an offering to it.’並說：「我希望能向它供養。」
Holding flowers, garlands, and perfumes,手持著花、花鬘和香水，
The king had others hold parasols, flags, and banners,國王讓其他人拿著傘蓋、旗幡和幢旗，
And play the music of a thousand並奏出千種樂器的樂音
Quintillion musical instruments. {111}千億樂器。
“The king came to the stūpa of the bhikṣu國王來到了比丘的塔前
During each of the three periods of every day,在每一天的三個時段中，
And confessed absolutely whatever bad actions, however small,並且完全懺悔了所有的惡業，無論多麼微小。
He may have committed in this life or throughout the three times.他在今生或者三世中可能犯下的一切罪業。
For nine hundred and fifty billion years在九百五十億年間
He repented all his misdeeds,他懺悔了所有的惡業，
And from then on perfectly maintained correct conduct從那時起完美地保持正行
That was unimpaired, pure, unsullied, and stainless. {112}那是未受破損、清淨、無染汙且無瑕疵的。
“For nine hundred and fifty billion years「歷經九百五十億年
He kept the poṣadha vows.他守持布薩戒。
Then when my body was destroyed之後當我的身體被摧毀時
I fell into the terrible Avīci Hell.我墮入了可怕的無間地獄。
I had committed cruel actions out of desire我因為貪欲而造作了殘暴的行為。
And therefore I experienced many sufferings.因此我經歷了許多苦難。
I had displeased nine hundred我曾經冒犯了九百位
And fifty billion buddhas. {113} [F.141.a]五百億位佛陀。
“For nine hundred and fifty billion years「九百五十億年間
I was blind throughout that time.在那段時間裡，我一直都是盲目的。
For sixty-two quintillion eons六十二恆河沙劫
In the past my eyes were destroyed.在過去，我的眼睛被摧毀了。
For many thousand quintillions經過許多千萬億劫
Of eons, my eyes were gouged out.我的眼睛被挖掉了無數劫。
For countless millions of eons,在無數百萬劫中，
My head, ears, feet, and hands were cut off. {114}我的頭、耳朵、腳和雙手都被砍掉了。{114}
“For another quintillion eons「又經過五十恒河沙劫的時間
I was born into human lives我被生出為人的生命
In which I experienced suffering,在其中我經歷了苦。
Tormented for a long time by saṃsāra’s suffering.長久以來被輪迴的苦所折磨。
For a long time in saṃsāra I experienced我在輪迴中長時間經歷
The suffering created by my bad actions.我的惡業所造成的苦。
Therefore those who wish for the peace of enlightenment因此，那些希望獲得菩提安寧的人
Should commit no bad actions within the three realms. {115}應當在三界中不作惡業。
“Although the supreme king confessed his past action,「雖然至高無上的國王懺悔了他過去的行為，」
He was not freed from the evil that he had done.他沒有因此免除自己所做的惡業。
Because he had created such terrible karma,因為他造作了如此可怕的業，
When he passed away he fell to the terrible Avīci hell. {116}當他去世時，他墮入了可怕的無間地獄。
“While I was practicing bodhisattva conduct,「當我在修習菩薩行的時候，
For many endless eons my hands, feet, ears, and nose在無數無盡的劫中，我的雙手、雙足、耳朵和鼻子
Were cut off and my eyes were forcefully gouged out被割斷，我的眼睛被強行挖出
While I was being hit with sticks and weapons. {117}我在遭受棍棒和武器的打擊時。
“For the sake of enlightenment I gave away my body, head, and hands,「為了追求菩提，我捨棄了我的身體、頭顱和雙手，」
My sons, my wives, my eyes, and my flesh.我的兒子、妻子、眼睛和身體。
I joyfully gave away my feet and my hands,我歡喜地捨棄了我的雙足和雙手，
But even that did not exhaust my previous bad karma. {118}但即使那樣也沒有窮盡我先前的惡業。
“Ānanda, that is how I practiced for endless eons.「阿難，我就是這樣修行了無數劫。
I saw countless buddhas endowed with glory.我見到了無數具有榮光的佛陀。
Those are the sufferings I experienced in the past那些是我過去經歷過的苦難。
While practicing this supreme bodhisattva conduct. {121}在修習這個最殊勝的菩薩行的時候。
“The bodhisattva who maintains retention「維持陀羅尼的菩薩
Remains loving, always unwavering and unshakable,保持慈悲心，始終堅定不動搖。
Makes offerings to the buddhas, the purified gods of gods,向佛陀和清淨的諸天之王作供養，
And will never go to the lower realms. {122}永遠不會墮入惡趣。{122}
“The one who wishes to become a buddha, a lord of the Dharma「想要成為佛陀、法的主宰者的人
Who is adorned by the thirty-two signs,具備三十二相莊嚴的人，
Should maintain unsullied, uninterrupted correct conduct,應當保持清淨無缺、無間斷的正行。
And be established in the retention of the Dharma that has been taught. {123}並要安住於所教導的法之陀羅尼中。
“I was at that time King Śūradatta.「我當時是戲王。
My sons were subsequently protectors of the Dharma.我的兒子們隨後成為法的保護者。
Padmottara was Supuṣpacandra,蓮花超是妙花月，
And Vasunandi was Śāntirāja with the ten strengths. {119} [F.141.b]寶喜是具足十力的寂靜王。
“The Tathāgata was the principal human,「如來是主要的人類，
A hero for the three worlds, the sole friend of beings.三世的英雄，生命唯一的友伴。
He accomplished a vast benefit for beings.他為眾生成就了廣大的利益。
He passed into nirvāṇa and was a guide like a lamp. {i}他進入涅槃，成為了如同燈火般的導師。
“The host of women and the multitude of kṣatriyas,「女眾和眾多的剎帝利，
The leading citizens, the generals, and the ministers,領導的市民、將軍和大臣們，
The heads of guilds, head merchants, and regional commanders行會的首領、首席商人和地方指揮官
All gained the ten strengths and freedom from the kleśas.” {120}都獲得了十力和煩惱的解脫。
36.227Conclusion of the thirty-sixth chapter, “Supuṣpacandra.”
