8400184001 = 84000 + AI

The Translation

[F.194.a]

1.1Homage to all the buddhas and bodhisattvas!

1.1敬禮一切佛與菩薩！

1.2Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great monastic assembly of 1,250 monks. All were arhats whose contaminants had been exhausted. They were free from defilements and had attained mastery. Their minds were completely free, and their insight perfectly liberated. They were well-born great elephants, successful and accomplished. They had laid down their burdens and fulfilled their aims. They had eliminated the fetters of existence, and their minds were completely liberated through perfect knowledge. They had attained supreme perfection in mastering all mental states. Indeed, they were all this way‍—with the exception of one person, Venerable Ānanda. They were accompanied by five hundred bodhisattvas, all of whom had attained retention and meditative absorption.

1.2我是這樣聽說的。有一個時候，薄伽梵住在舍衛城，在祇陀太子的林園、給孤獨長者的公園裡，和一個龐大的比丘僧團在一起，共有一千二百五十位比丘。這些比丘都是阿羅漢，他們的煩惱已經完全滅盡。他們已經遠離所有的污染，達到了完全的掌控。他們的心完全得到了解脫，他們的般若已經達到了完全的解脫。他們是出生高貴的大象，成功而圓滿。他們已經放下了沉重的負擔，完成了他們的目標。他們已經消除了存在的束縛，通過完美的智慧，他們的心完全得到了解脫。他們在掌控所有精神狀態方面已經達到了最高的完美。事實上，他們都是這樣的，除了一個人，尊敬的阿難。他們還伴隨著五百位菩薩，他們都已經獲得了陀羅尼和三昧。

1.3At that time, in the great city of Śrāvastī there was a householder named Vīradatta who had immense wealth, extensive assets, abundant capital and provisions, and multiple storehouses and treasuries of jewels and grain. He had many elephants, horses, camels, goats, and cows, and he also possessed many male and female slaves, employees, and day laborers. He also had a great quantity of jewels, gold, gems, pearls, lapis lazuli, [F.194.b] conch shells, crystal, coral, fine gold, and silver.

1.3此時，在舍衛城這個大都市中，有一位名叫毗羅達多的居士，擁有極其豐厚的財富，龐大的資產，充足的資本和物資，以及眾多的珠寶和穀物倉庫與庫房。他擁有許多象、馬、駱駝、羊和牛，還擁有許多男性和女性的奴隸、僱員和日薪工人。他還擁有大量的珠寶、黃金、寶石、珍珠、青金石、海螺殼、水晶、珊瑚、精金和白銀。

1.4In this place, five hundred householders congregated and sat together. While assembled, they conversed: “Hey, friends! The appearance of a buddha is rarely met with. A human birth is rarely met with. The excellent freedoms are rarely met with. Faith in the teaching of the Tathāgata is rarely met with. A renunciate is rarely met with. Monkhood is rarely met with. One who strives earnestly is rarely met with. Some sentient beings have gratitude and understand deeds; they do not squander even small deeds, not to mention extensive ones. Such people are rarely found. Even rarer to be found are those sentient beings who have conviction in the teachings of the Tathāgata. Still rarer to be found are those sentient beings who, based on their conviction in the teachings of the Tathāgata, earnestly practice them. Rarer yet to be found are those sentient beings who are adorned with the teaching of the Tathāgata. When liberation from saṃsāra is so rarely to be found, will we attain parinirvāṇa through the Śrāvaka Vehicle or the Pratyekabuddha Vehicle, or will we attain it through the unsurpassable Great Vehicle?” Thus, all those harmoniously assembled and seated together, who investigated things in this way considered that the best way to attain parinirvāṇa was not through the Śrāvaka Vehicle or the Pratyekabuddha Vehicle but through the unsurpassable Great Vehicle.

1.4在此地方，五百位居士聚集在一起坐著。聚集時，他們互相交談：「嘿，朋友們！佛的出現是極其難得的。人身難得。殊勝的自由難得。對如來教法的信心難得。出家人難得。僧伽難得。精進修行者難得。有些眾生具有感恩心並理解業報；他們即使是微小的業報也不浪費，更不用說廣大的業報了。這樣的人極其難找。更加難找的是那些對如來教法有信心的眾生。更為稀少的是那些基於對如來教法的信心而精進修持的眾生。最為罕見的是那些以如來教法莊嚴自身的眾生。當從輪迴中解脫是如此稀少時，我們是否應該通過聲聞乘或獨覺乘而獲得般涅槃，還是應該通過無上的大乘而獲得它？」因此，所有和諧聚集並坐在一起的人，用這種方式思考和探究事物，他們認為獲得般涅槃的最好方法不是通過聲聞乘或獨覺乘，而是通過無上的大乘。

1.5On this occasion, the householder Vīradatta, surrounded and closely attended by those five hundred householders, proceeded together from the great city of Śrāvastī and went to where the Blessed One was residing in Prince Jeta’s Grove, Anāthapiṇḍada’s Park. They prostrated to the feet of the Blessed One [F.195.a] and, having circumambulated the Blessed One three times, took their seats to one side. The Blessed One then posed the following question to the householder Vīradatta and the five hundred householders, although he already knew the answer: “Householders, why have you approached the thus-gone, worthy, complete and perfect Buddha?”

1.5此時，居士毗羅達多被五百位居士環繞並親近相隨，從舍衛城一起前往薄伽梵所住的地方，即傑塔王子園、給孤獨長者公園。他們向薄伽梵的足部頂禮，繞薄伽梵三圈，然後在一旁坐下。薄伽梵雖然已經知道答案，仍然向居士毗羅達多和五百位居士提出了以下問題：「居士們，你們為什麼來見如來、應供、圓滿正遍知的佛陀呢？」

1.6The householder Vīradatta and the five hundred householders arose from their seats, draped their robes over one shoulder, and knelt on their right knee, bowing with palms together. Vīradatta replied to the Blessed One as follows: “Blessed One, at one time I congregated and gathered together with five hundred householders, and at that time all of us who had assembled had the following conversation.

1.6居士毗羅達多與五百位居士從座位起身，將衣服披搭在一個肩膀上，右膝跪地，合掌恭敬禮拜。毗羅達多向薄伽梵回答說：「薄伽梵，有一次我與五百位居士聚集在一起，當時我們所有聚集在一起的人進行了以下對談。

1.7“ ‘Hey, friends! The appearance of a buddha is rarely met with. A human birth is rarely met with. The excellent freedoms are rarely met with. Faith in the teaching of the Tathāgata is rarely met with. A renunciate is rarely met with. Monkhood is rarely met with. One who strives earnestly is rarely met with. Some sentient beings are grateful and understand deeds; they do not squander even small deeds, not to mention extensive ones. Such people are rarely found. Even rarer to be found are those sentient beings who have conviction in the teachings of the Tathāgata. Still rarer to be found are those sentient beings who, based on their conviction in the teachings of the Tathāgata, earnestly practice them. Rarer yet to be found are those sentient beings who are adorned with the teaching of the Tathāgata. When liberation from saṃsāra is so rarely to be found, will we attain parinirvāṇa through the Śrāvaka Vehicle or the Pratyekabuddha Vehicle, or will we attain it [F.195.b] through the unsurpassable Great Vehicle?’

1.7"朋友們啊！佛的出現實在難得遇見。人身實在難得遇見。殊勝的自在條件實在難得遇見。對如來教法的信心實在難得遇見。出家人實在難得遇見。僧伽實在難得遇見。認真精進修行的人實在難得遇見。有些眾生懷有感恩之心，明白業力的作用，即使細小的善行也不浪費，更不用說廣大的善行了。這樣的人實在難得尋找。更加難得尋找的是那些對如來教法有信心的眾生。更加難得尋找的是那些基於對如來教法的信心而認真修習的眾生。最難得尋找的是那些被如來教法所莊嚴的眾生。既然從輪迴中解脫實在難得遇見，我們究竟是否能透過聲聞乘或獨覺乘而證得般涅槃，還是會透過無上大乘而證得般涅槃呢？'"

1.8“On that occasion, Blessed One, we all came to the following realization: we concluded that the best way to attain parinirvāṇa is not through the Śrāvaka Vehicle or the Pratyekabuddha Vehicle but through the unsurpassable Great Vehicle.

1.8「薄伽梵，那時我們都得到了如下的認識：我們得出的結論是，要達到般涅槃的最好方式並不是通過聲聞乘或獨覺乘，而是通過無上的大乘。

1.9“Blessed One, we set off with this source of the Dharma and came straight to the thus-gone, worthy, complete and perfect Buddha. Blessed One, we are now asking how should a bodhisattva mahāsattva who is seeking to fully awaken to unsurpassable complete and perfect awakening train? How should one train in it, Sugata? How should one abide by it? How should one proceed with it?”

1.9「薄伽梵，我們帶著這個法源出發，直接來到了如來、應供、圓滿正覺的佛陀面前。薄伽梵，我們現在想請問，一個為了尋求圓滿證得無上圓滿正覺菩提而修行的大菩薩，應當如何訓練自己？善逝啊，應當如何訓練呢？應當如何遵循這個道路呢？應當如何進行修行呢？」

1.10The Blessed One then expressed his approval to the householder Vīradatta and the five hundred householders: “Householders, excellent, excellent! Householders, having set out for unsurpassable complete and perfect awakening in this way, it is good that you have approached the thus-gone, worthy, complete and perfect Buddha.

1.10薄伽梵隨即讚許居士毗羅達多及五百位居士說：「居士們，善哉，善哉！居士們，你們以這樣的方式發心求取無上圓滿菩提，親近如來應供正等覺佛，實在是太好了。」

1.11“Therefore, householders, please listen well and bear my words in mind, and I shall explain to you how a bodhisattva, a mahāsattva who is seeking to fully awaken to unsurpassable complete and perfect awakening should train in it, abide by it, and proceed with it.”

1.11「因此，居士們，請你們諦聽，好好記住我的話。我將為你們說明，一位大菩薩若要尋求無上圓滿菩提的完全覺醒，應該如何修習、如何安住、如何實踐。」

1.12“So it shall be, Blessed One,” answered the householder Vīradatta and the five hundred householders, and they began to listen to the Blessed One’s view.

1.12「是的，薄伽梵。」居士毗羅達多及五百位居士回答道，隨後開始聆聽薄伽梵的開示。

1.13The Blessed One then said to them, “In this regard, householders, the bodhisattva mahāsattva who wishes to fully awaken to unsurpassable complete and perfect awakening [F.196.a] should cultivate the spirit of great compassion for all sentient beings. He should be respectful. He should stay close to them. He should cultivate them. He should do a lot for them.

1.13薄伽梵隨即對他們說：「在這方面，居士們，那些希望圓滿證得無上圓滿菩提的大菩薩，應當對一切有情眾生培養大悲心。他應當對他們恭敬。他應當親近他們。他應當教化他們。他應當為他們做很多事情。

1.14“Householders, such a bodhisattva mahāsattva should not be attached to the body. He should not be attached to life. Likewise, he should not be attached to wealth, grain, house, wife, sons, or daughters. He should not be attached to food, drink, clothing, vehicles, bedding, flowers, incense, perfumes, ointments, or garlands. He should not be attached to possessions.

1.14「居士們，這樣的大菩薩不應該執著於身體。不應該執著於生命。同樣地，他不應該執著於財富、穀物、房屋、妻子、兒子或女兒。他不應該執著於食物、飲料、衣服、車輛、臥具、花朵、香、香油、藥膏或花環。他不應該執著於所有的財產。」

1.15“Why is this? Householders, it is because sentient beings usually become attached to their body and life and thus commit evil deeds. By committing and accumulating this evil karma, they fall headlong into evil states and bad destinies and are reborn as hell beings. Cultivate the spirit of great compassion for all sentient beings. When one is not attached to the body and not attached to life, one takes birth in the happy destinies.

1.15「為什麼呢？居士們，因為眾生通常對自己的身體和生命產生執著，因此造作惡業。通過造作和積累這些惡業，他們直接墮入惡趣和不善的命運中，轉生為地獄眾生。要對一切眾生培養大悲心。當一個人不執著於身體，不執著於生命時，就會轉生在善趣中。」

1.16“For these reasons, householders, a bodhisattva mahāsattva who wishes to fully awaken to unsurpassable complete and perfect awakening should cultivate the spirit of great compassion for all sentient beings. He should not be attached to the body. He should not be attached to life. Likewise, he should not be attached to wealth, grain, house, wife, sons, or daughters. He should not be attached to food, drink, clothing, vehicles, bedding, flowers, incense, perfumes, garlands, or ointments. He should not be attached to possessions.

1.16「基於這些理由，居士們，想要圓滿覺醒無上圓滿究竟菩提的大菩薩應當對所有眾生培養大悲心。他不應執著於身體。他不應執著於生命。同樣地，他不應執著於財富、穀物、房舍、妻子、兒子或女兒。他不應執著於食物、飲料、衣服、車輛、臥具、花朵、香料、香水、花環或油膏。他不應執著於任何財物。」

1.17“He should renounce extensively and fully, with total renunciation and without expectation for results. He should stand firm in the three aspects of morality, the vows of pure moral discipline. He should endure with indifference the negative deeds committed by any sentient being [F.196.b] and thus make the most of it. He should don the great armor of effort in disregarding body and life. He should have one-pointedness of mind with an undistracted mind. He should become skilled in analysis by means of insight that is free from the view of a self, a being, a life force, a soul, a man, a person, a human-born one, and a human being. Therefore, when giving gifts, he should give gifts while considering all sentient beings. He should guard moral discipline while considering all sentient beings. He should cultivate patience while considering all sentient beings. He should apply effort while considering all sentient beings. He should become established in concentration while considering all sentient beings. He should cultivate wisdom while considering all sentient beings. He should train in skillful means while considering all sentient beings.”

1.17「他應該廣泛地徹底放棄，以完全的捨離而無求回報。他應該堅守三種戒，清淨持戒的誓願。他應該以無分別心忍耐任何眾生所造作的惡業，並由此充分利用它。他應該穿上精進的大鎧甲來捨離身體和生命。他應該具有一心專注，心不散亂。他應該通過沒有自我、眾生、生命力、靈魂、男人、人物、人類出生者和人的觀念的般若來成就分析的技巧。因此，在佈施時，他應該在思念一切眾生的情況下佈施。他應該在思念一切眾生的情況下守護戒律。他應該在思念一切眾生的情況下修習忍辱。他應該在思念一切眾生的情況下修習精進。他應該在思念一切眾生的情況下建立禪定。他應該在思念一切眾生的情況下修習般若。他應該在思念一切眾生的情況下修習方便。」

1.18The householder Vīradatta and the five hundred householders then said to the Blessed One, “Blessed One, if one perceives and dwells on the body and life, and likewise perceives and dwells on wealth, grain, house, wife, sons, or daughters, and likewise perceives and dwells on food, drink, clothing, vehicles, bedding, flowers, incense, perfumes, garlands, or ointments, and all one’s enjoyments, then, Blessed One, how should a bodhisattva examine these and thereby disregard the body? Tathāgata, how should he disregard life? Likewise, how should he disregard wealth, grain, house, wife, sons, and daughters? How should he disregard food, drink, clothing, vehicles, bedding, flowers, incense, perfumes, garlands, or ointments? How should he disregard all enjoyments?” [F.197.a]

1.18居士毗羅達多和五百位居士對薄伽梵說："薄伽梵，如果一個人觀想並執著身體和生命，同樣地觀想並執著財富、穀物、房屋、妻子、兒子或女兒，同樣地觀想並執著食物、飲料、衣服、車乘、臥具、花朵、香、香水、花環或膏油，以及所有的享受，那麼薄伽梵，一位菩薩應當如何觀想這些事物而放棄身體呢？如來，他應當如何放棄生命？同樣地，他應當如何放棄財富、穀物、房屋、妻子、兒子和女兒呢？他應當如何放棄食物、飲料、衣服、車乘、臥具、花朵、香、香水、花環或膏油？他應當如何放棄所有的享受呢？"

1.19The Blessed One said to the householder Vīradatta and the five hundred householders, “In this regard, householders, the bodhisattva mahāsattva should examine multiple aspects of this body. What are the multiple aspects? They consist in this body’s gradual development and gradual deterioration, its being a collection of minute particles, its hollow interior, its crookedness, and its contamination through the nine crevices and the hair pores. Like an anthill, it serves as a den for poisonous snakes. As with a poisonous snake, people avoid dealing with it. Like the monkey of Ajātaśatru, it is hostile to friends. Like a wicked friend, it is the embodiment of deceit. Like a mass of foam, it is vacuous by nature. Like a water bubble, it breaks when grasped. Like a mirage, it is the embodiment of deception. Like a plantain, it lacks any core when split apart.

1.19薄伽梵對居士毗羅達多及五百位居士說：「居士們，在這方面，大菩薩應當觀察身體的多個方面。什麼是多個方面呢？它們包括：身體的逐漸生長和逐漸衰退、它是微小粒子的集合、它的內部是空心的、它的彎曲，以及它通過九個孔竅和毛孔的污染。就像蟻塚一樣，它是毒蛇的巢穴。就像毒蛇一樣，人們避免與它打交道。就像阿闍世王的猴子一樣，它對朋友是敵對的。就像邪惡的朋友一樣，它是欺騙的化身。就像泡沫一樣，它本質上是虛幻的。就像水泡一樣，一被抓住就會破裂。就像陽焰一樣，它是欺騙的化身。就像香蕉一樣，當被剖開時，它沒有任何核心。」

1.20“Like an illusion, it is the embodiment of deceptiveness. Like a king, it is pampered a lot. Like an enemy, it looks for opportunities. Like a thief, it cannot be trusted. Like an executioner, it is without any affection. Like a foe, it wants to be unbeneficial. Like a murderer, it hinders the life force of insight. Like hostile forces, it hinders qualities conducive to virtue. Like a ghost town, it is devoid of self. Like a potter’s vase, it will eventually disintegrate. Like a mire, it is filled with all sorts of filth. Like a mug of malt dregs, it is contaminated with impurities. Like the corpse of a snake, man, or dog, it has an unpleasant smell. Like a puddle of vomit, it is a source of filth. Like a wound, it is unbearable when disturbed. Like a thorn, it has the nature of piercing. Like an indignant ruler, it is difficult to appease. Like an old house, it needs attention and proper repairs. Like an old boat, it needs upkeep and proper repairs. Like a freshly made clay pot, it needs to be handled carefully. As with a mischievous friend, [F.197.b] one must always be on guard against it.

1.20「如幻，它是欺誑的化身。如國王，它被寵愛很多。如敵人，它尋找機會。如盜賊，它不可信任。如劊子手，它沒有任何感情。如仇敵，它想要造成傷害。如殺人者，它阻礙般若的生命力。如敵對勢力，它阻礙有利於善德的品質。如鬼城，它沒有自我。如陶工的花瓶，它終將破裂。如沼澤，它充滿各種汙穢。如麥糟杯，它被雜質汙染。如蛇、人或狗的屍體，它有令人不快的臭味。如嘔吐物的水坑，它是汙穢的根源。如傷口，被觸及時令人難以忍受。如荊棘，它有刺痛的性質。如憤怒的統治者，它難以安撫。如老房子，它需要照料和適當修繕。如舊船，它需要維護和適當修繕。如新製的陶罐，它需要小心處理。如同調皮的朋友，必須時刻防備它。」

1.21“Like a tree on a riverbank, it is unstable. Like the stream of a great river, it ends in the ocean of death. Like a house of drifters, it is the haven of all miseries. Like a hotel without guests, it is unidentifiable. Like a jailer, it is susceptible to bribes. Like a town in savage border lands, it presents a constant threat. Like a city made of sand, it is always deteriorating. Like a fire, it is insatiable. Like the ocean, it is hard to fill up. Like a basket containing a viper, it has to be handled carefully. Like a young child, it needs constant protection. Like a broken vessel, it needs constant attention. Like a famine, it brings constant misfortune. Like poison food, it must always be purged. It is like a borrowed vessel because its purpose is temporary. It is like a cart because it bears a burden. One should apprehend the body intellectually as nothing more than these things.

1.21「居士們，菩薩應當這樣審視身體：如同河岸上的樹木一樣不穩定。如同大河的水流一樣，最終流向死亡之海。如同流浪者的房舍一樣，是一切苦難的棲息地。如同沒有客人的旅館一樣，無法識別。如同獄卒一樣，容易被賄賂所動。如同蠻荒邊地的城鎮一樣，時時存在威脅。如同沙堆築成的城市一樣，總是在衰退。如同火焰一樣，永不滿足。如同海洋一樣，難以填滿。如同裝著毒蛇的籃子一樣，必須小心處置。如同幼小的孩童一樣，需要時刻保護。如同破損的器皿一樣，需要時刻照料。如同饑荒一樣，帶來持續的不幸。如同毒藥食物一樣，必須時時淨化。它如同借來的器皿一樣，因為其作用是暫時的。它如同車輛一樣，因為它負載著重擔。你們應當用理智理解身體，認識到它不過就是這些東西的集合。」

1.22“Moreover, householders, a bodhisattva should examine this body according to the initial and final causes. The initial cause of the body is its genesis from the combination of the seminal fluid and blood of one’s father and mother. The final cause is the digestion of food and so forth. As soon as food is eaten by the mouthful, it goes to the site of phlegm. Having gone to the site of phlegm, it is worked on extensively by the phlegm and becomes very impure. Below there, it goes into the site of bile, and having reached the site of bile, it dissolves and becomes acidic. Then it goes to the site of winds. Having dissolved and gone to the site of winds, the winds break down the waste part and make the refined part very pure. From the waste part comes ordure such as urine and vomit. From the refined part comes blood. From blood comes flesh. From flesh comes fat. From fat comes bone. From bone comes marrow. From marrow comes seminal fluid. From seminal fluid comes the body. In this way the initial and final causes are impure.

1.22「而且，居士們，菩薩應該根據初因和最終因來審視這個身體。身體的初因是從父母的精液和血液結合而產生的。最終因是食物的消化等等。食物一旦被一口一口地吃進去，就會進入痰的部位。進入痰的部位後，受到痰的廣泛作用，變得極其不淨。在下方，它進入膽的部位，到達膽的部位後，分解並變得酸性。然後它進入風的部位。分解後進入風的部位，風將廢物部分分解，使精純部分變得極其純淨。從廢物部分產生尿液和嘔吐物等大便。從精純部分產生血液。由血液產生肉體。由肉體產生脂肪。由脂肪產生骨骼。由骨骼產生骨髓。由骨髓產生精液。由精液產生身體。這樣初因和最終因就都是不淨的。」

1.23“Because the initial and final causes are impure, [F.198.a] bodhisattvas should consider the body to be impure. When viewing the body as impure, the bodhisattva should consider the following points: This so-called body is erected on the inside by three hundred and sixty bones, three hundred of which are connected like a house of rotten wood. It is interlaced with four hundred networks of veins, sheathed with five hundred handfuls of flesh, covered by six connected channels, filled with seven hundred nerves, held together by seven hundred tendons, and supported by sixteen ligaments. These are surrounded by two ligaments. The small intestines are made up of three and a half cubits of entrails. The intestines connected to the large intestine and stomach are coiled sixty times. There are openings made by twenty-five hundred subsidiary channels. There is a weakening by way of one hundred and seven vital essences, like a broken vessel. It is carpeted, like grass, with eighteen million hair pores. There are nine orifices including the five sense powers. It has seven sites. It is filled with filth. It has two handfuls of brains, two handfuls of marrow, six handfuls of fat, six handfuls of phlegm, and six handfuls of bile, all drawn by the winds. It is filled with liters of blood and a handful of vomit. It is completely filled with all these things, like a jam-packed storehouse, and it is totally ensconced in seven layers of skin. It is nourished by six flavors. There is a burnt offering of ordure made into the bodily fire. The extremities leak continuously.

1.23「因為初因和終因都是不淨的，菩薩應當觀察身體為不淨。當以不淨觀身體時，菩薩應當考慮以下幾點：這所謂的身體內部由三百六十根骨骼構成，其中三百根相互連接，就像腐爛木頭的房子。它被四百條脈絡網密密麻麻地交織，被五百把肉覆蓋，被六條連接的通道包裹，被七百條神經填充，被七百條肌腱束縛，並由十六條韌帶支撐。這些被兩條韌帶包圍。小腸由三又半肘的腸組成。與大腸和胃相連的腸繞曲六十次。有二千五百條輔助通道造成的孔口。通過一百零七種生命精華而衰弱，就像一個破裂的器皿。它像草一樣被一千八百萬個毛孔鋪滿。包括五種感官的九個孔口。它有七個部位。它充滿污穢。它有兩把大腦，兩把骨髓，六把脂肪，六把痰，以及六把膽汁，都被風所驅動。它充滿升升的血液和一把嘔吐物。就像堆滿的倉庫一樣，它完全充滿了所有這些東西，並且完全包裹在七層皮膚中。它由六種味道滋養。身體之火製造了糞便的祭祀。四肢不斷滲漏。」

1.24“All the parts of the body are unpleasant when observed. There are bad smells. Given that it has the nature of pus, who would have reverence for it? It is merely a borrowed vessel because its purpose is fleeting. One should apprehend with the mind of the Dharma that it is only, like a cart, for the purpose of bearing a burden. In this regard the following is said:

1.24「身體的所有部分被觀察時都是令人不悅的。有著惡臭。既然它具有膿液的性質，誰會對它表示恭敬呢？它只是一件借來的器皿，因為它的目的是短暫的。應該用法的心智來認識，它只是像一輛車一樣，為了承載負擔的目的。在這方面，有以下的說法：

“ ‘Thus, concerning this impure body of the aggregates,
「因此，關於這個不淨的蘊身體，
Just as one with overweening pride who admires its form
就如同那個驕傲自滿、貪戀身體形相的人
Exhibits a childish mind,
展現出了孩童般的心智，
So do the ignorant cling to and move around with this pot of vomit. [F.198.b]
同樣地，無知的人也執著於這個嘔吐物的容器，並且圍繞著它活動。
“ ‘From its nose leaks a kind of mucous.
「從它的鼻子流出一種黏液。
From its mouth foul odors always rise.
從它的嘴裡不斷散發著惡臭。
The eyes get clogged with dust, and people are subject to parasites.
眼睛被塵埃阻塞，人們容易患寄生蟲病。
Who would have attachment to and admiration for that?
誰會對那樣的東西產生執著和讚歎呢？
“ ‘As an analogy, though a fool holding charcoal
「比如，雖然一個愚人拿著木炭
Announces, “I will make this white,”
宣佈說：「我會讓這個變成白色的」
He grows exhausted, as it will never become something white.
他會感到疲憊，因為它永遠不會變成白色的東西。
Thus, the childish are subject to the arrogance of mistaken thought.
因此，幼稚的人受到錯誤思想的傲慢所支配。
“ ‘In this way, a person who cares about hygiene
「像這樣，一個在意清潔衛生的人
And exclaims, “I will make this body clean,”
並且喊道：「我要讓這個身體變得清淨。」
May wash at a hundred bathing ghats,
可能在百個浴場沐浴，
Yet it never becomes clean before it is destroyed by the power of the Lord of Death.’ ”
但在被死神的力量所摧毀之前，它永遠無法變得清淨。」"

1.29Thereupon, the Blessed One said to the householder Vīradatta and the five hundred householders, “In this regard, householders, a bodhisattva mahāsattva who wishes to fully awaken to unsurpassable complete and perfect awakening should consider the body in forty-four aspects. What are these forty-four aspects? Householders, they are as follows: (1) A bodhisattva mahāsattva should consider the body as unpleasant, disagreeable by nature, and disgusting. (2) A bodhisattva should consider the body as contaminated with mucous and therefore having an offensive smell. (3) A bodhisattva should consider that body as disintegrating at the end and therefore without essence. (4) A bodhisattva should consider the body as stitched together with tendons and therefore having little strength. (5) A bodhisattva should consider the body as contaminated with filth and therefore impure. (6) The bodhisattva should consider the body unreal and therefore like an illusion. (7) A bodhisattva should consider the body as something that agitates unwise, childish, ordinary individuals. (8) A bodhisattva should consider the body as deteriorating and oozing through its nine orifices. (9) A bodhisattva should consider the body as being ablaze with the fire of sensual desire. (10) A bodhisattva should consider the body as burning with the fire of hatred. [F.199.a] (11) A bodhisattva should consider the body as turning into flames with the fire of delusion. (12) A bodhisattva should consider the body as blinded by sensual desire, hatred, and bewilderment. (13) A bodhisattva should consider the body as enmeshed in the net of sensual desire and thrust into the net of craving. (14) A bodhisattva should consider the body as totally riddled with pores and thus a repository of pores. (15) A bodhisattva should consider the body as ravaged by four hundred and four diseases. (16) A bodhisattva should consider the body as a haven for 84,000 species of parasites. (17) A bodhisattva should consider the body as impermanent since it is of the nature of dying. (18) A bodhisattva should consider the body as insentient since it is deluded regarding phenomena. (19) A bodhisattva should consider the body as jar-like since it is gradually formed and eventually disintegrates. (20) A bodhisattva should consider the body as destitute since it is rife with all sorts of painful afflictions. (21) A bodhisattva should consider the body as unreliable since it eventually grows old and dies. (22) A bodhisattva should consider the body as driven by deceitful and dishonest activities. (23) A bodhisattva should consider the body to be like the depths of the earth since it is hard to fill up. (24) A bodhisattva should consider the body to be like a mirror, since one grows attached to pleasant and pleasurable forms. (25) A bodhisattva should consider the body as something that is unable to be satisfied by the five sense pleasures. (26) A bodhisattva should consider the body as overcome by attachment and anger. (27) A bodhisattva should consider the body as unstable due to experiencing reverence and abuse. (28) A bodhisattva should consider the body as other-conditioned since it arises as one thing after another like a stream of a river. (29) A bodhisattva should consider the body as a focus of mental intention due to thoughts that are focused on various inappropriate aspects. [F.199.b] (30) A bodhisattva should consider the body as ungrateful since it will end up arriving at the cremation ground. (31) A bodhisattva should consider the body as the food of wolves, jackals, dogs, and flesh-eating demons. (32) A bodhisattva should consider the body as like a machine stitched together with bones and tendons. (33) A bodhisattva should consider the body as unsuitable for viewing as it is full of crap, piss, spit, mucus, pus, and blood. (34) A bodhisattva should consider the body to be without independence since it has developed due to food and drink. (35) A bodhisattva should consider the body as driven by aimless pursuits since it is impermanent and of the nature of deterioration. (36) A bodhisattva should consider the body as an enemy since it gives rise to many hostile forces. (37) A bodhisattva should consider the body to be like a killer since it experiences suffering again and again. (38) A bodhisattva should consider the body as a receptacle of suffering since it is tormented by the three types of suffering. What are the three? They are conditioned suffering, the suffering of change, and the suffering of suffering. (39) A bodhisattva should consider the body as being a mass of suffering since it is composed of the five aggregates. (40) A bodhisattva should consider the body to be selfless and ownerless since it arises from varied conditions. (41) A bodhisattva should consider the body to be lifeless since it is devoid of male and female. (42) A bodhisattva should consider the body to be empty of the aggregates, elements, and sense bases. (43) A bodhisattva should consider the body to be ephemeral like a dream, unreal like an illusion, [F.200.a] bewildering like a mirage, and deceptive like an echo. (44) A bodhisattva should consider the body to have a deceptive nature like an optical illusion. Householders, a bodhisattva mahāsattva should consider the body according to these forty-four aspects. A bodhisattva mahāsattva who understands things in this way regarding the body relinquishes all longing for bodies, delighting in the body, taking the body as mine, craving for the body, relying on the body, and being attached to the body.

1.29爾時，薄伽梵對居士毗羅達多及五百居士說道：「居士們，一位想要圓滿覺悟無上正等正覺菩提的大菩薩應當以四十四種方式觀察身體。這四十四種方式是什麼呢？居士們，它們如下所述：（1）大菩薩應當觀察身體為不淨、令人厭惡，本性令人不悅。（2）大菩薩應當觀察身體為沾染鼻涕，因此散發令人反感的氣味。（3）大菩薩應當觀察身體在終極時分解，因此沒有實質。（4）大菩薩應當觀察身體由肌腱縫合而成，因此力量微弱。（5）大菩薩應當觀察身體為污垢所染，因此是不淨的。（6）大菩薩應當觀察身體為虛幻不實，因此如同幻象。（7）大菩薩應當觀察身體為會使愚癡、幼稚的凡夫心生煩躁。（8）大菩薩應當觀察身體為衰退並從九孔滲漏。（9）大菩薩應當觀察身體為被貪欲之火熊熊燃燒。（10）大菩薩應當觀察身體為被瞋恚之火熊熊焚燒。（11）大菩薩應當觀察身體為被愚癡之火化為烈焰。（12）大菩薩應當觀察身體為被貪欲、瞋恚和迷惑所致盲。（13）大菩薩應當觀察身體為陷入貪欲之網並被渴愛之網所困。（14）大菩薩應當觀察身體為滿佈毛孔，因此是毛孔的倉庫。（15）大菩薩應當觀察身體為遭受四百零四種疾病摧殘。（16）大菩薩應當觀察身體為八萬四千種寄生蟲物種的棲息地。（17）大菩薩應當觀察身體為無常，因為它本性要死亡。（18）大菩薩應當觀察身體為無知，因為它對現象認識模糊。（19）大菩薩應當觀察身體如瓶器，因為它逐漸形成並最終分解。（20）大菩薩應當觀察身體為貧乏，因為它充滿各種痛苦的煩惱。（21）大菩薩應當觀察身體為不可靠，因為它終究衰老而死亡。（22）大菩薩應當觀察身體為由欺騙和虛偽的行為所驅動。（23）大菩薩應當觀察身體如大地深處，因為難以填滿。（24）大菩薩應當觀察身體如鏡子，因為人會對令人愉悅的形色產生執著。（25）大菩薩應當觀察身體為無法被五種感官之樂所滿足。（26）大菩薩應當觀察身體為被執著和怒火所克服。（27）大菩薩應當觀察身體為不穩定，因為經歷尊敬和辱罵。（28）大菩薩應當觀察身體為受他者所制約，因為它如河流般一物接一物地生起。（29）大菩薩應當觀察身體為心念的焦點，因為思想著重在各種不適當的方面。（30）大菩薩應當觀察身體為無感恩心，因為它終將抵達火葬場。（31）大菩薩應當觀察身體為狼、豺狼、狗和食肉鬼魔的食物。（32）大菩薩應當觀察身體如機器，由骨骼和肌腱縫合而成。（33）大菩薩應當觀察身體為不適宜觀看，因為它充滿糞便、尿液、唾液、粘液、膿液和血液。（34）大菩薩應當觀察身體為缺乏獨立性，因為它由食物和飲料而發展。（35）大菩薩應當觀察身體為由無益的追求所驅動，因為它無常且本性衰退。（36）大菩薩應當觀察身體為敵人，因為它引起許多敵對力量。（37）大菩薩應當觀察身體如殺手，因為它一次又一次地經歷苦。（38）大菩薩應當觀察身體為苦的容器，因為它被三苦所折磨。那三苦是什麼呢？它們是行苦、壞苦和苦苦。（39）大菩薩應當觀察身體為苦聚集，因為它是由五蘊組成的。（40）大菩薩應當觀察身體為無我且無主，因為它由各種條件而生。（41）大菩薩應當觀察身體為無生命力，因為它沒有男性和女性。（42）大菩薩應當觀察身體為空於蘊、界和處。（43）大菩薩應當觀察身體為短暫如夢、虛幻如幻象、迷惑如陽焰、欺騙如響。（44）大菩薩應當觀察身體為具有欺騙性質，如光學幻覺。居士們，大菩薩應當按照這四十四種方式觀察身體。大菩薩如果以這種方式對身體有所理解，就會捨棄對身體的所有渴求、對身體的喜悅、對身體的執著、對身體的渴愛、對身體的依賴和對身體的執著。」

1.30“Where life is concerned, he relinquishes all hankering for life, delighting in life, identifying with life as mine, craving for life, relying on life, and being attached to life. Likewise, he relinquishes all hankering for, delighting in, taking as mine, craving for, relying on, and being attached to wealth, grain, house, wife, sons, daughters, food, drink, clothing, vehicles, bedding, flowers, incense, perfumes, garlands, ointments, or any other possessions.

1.30「關於生命，他放棄了對生命的所有渴望、對生命的喜悅、將生命視為己有、對生命的渴愛、對生命的依賴和對生命的執著。同樣地，他放棄了對財富、穀物、房屋、妻子、兒子、女兒、食物、飲水、衣服、車乘、臥具、花朵、香料、香水、花環、油膏或任何其他財產的所有渴望、喜悅、佔有、渴愛、依賴和執著。」

1.31“Thus, he disregards body and life. Likewise, he disregards wealth, grain, house, wife, sons, daughters, food, drink, clothing, vehicles, bedding, flowers, incense, perfumes, garlands, and ointments; he quickly completes the six perfections. Householders, the bodhisattva mahāsattva who completes the six perfections will quickly become awakened to unsurpassable complete and perfect awakening.”

1.31「如是，他捨棄身體和生命。同樣地，他捨棄財富、穀物、房舍、妻子、兒子、女兒、食物、飲料、衣服、車乘、寢具、花朵、香料、香水、花環和膏油；他迅速圓滿六度。居士們，圓滿六度的大菩薩將迅速成就無上圓滿菩提。」

1.32Then, on this occasion, in order to elaborate on the body in more detail, the Blessed One spoke the following verses: [F.200.b]

1.32那時，為了更詳細地闡述身體，薄伽梵在此場合說出了以下偈頌：

“This human existence is very difficult to find,
「這個人身是非常難得到的，
So do not commit sins for the sake of the body.
所以不要為了身體而造作罪業。
Do not expose yourself to the dangers of this body,
不要讓自己暴露於此身體的危險之中，
Which is food for charnel-ground dwellers and jackals.
這是食物，供應給墓地的住民和野狗。
“Arousing craving for this cunning body,
「為這個狡詐的身體激起渴愛，
The childish are always deluded and go astray.
愚癡的人總是被迷惑，不斷走入歧途。
Since this body is, in fact, ungrateful,
既然這個身體實在是不知恩義，
One experiences sensations of suffering day and night.
日夜都體驗到苦的感受。
“A machine always suffering with sickness and the like,
「一部時刻都在疾病等苦難中的機器，
This body is filled with vomit and mucous.
這個身體充滿了嘔吐物和黏液。
Since it is always tormented with hunger and thirst,
因為它總是被飢餓和口渴所折磨，
What wise person would arouse craving for the body?
有智慧的人怎麼會對身體興起渴愛呢？
“The body is insatiable like the depths of the earth.
「身體如同大地的深處一樣，無有滿足。
Though it is like a hostile executioner, it is pampered by the childish.
雖然它就像一個敵對的劊子手，卻被幼稚的人所寵溺。
Committing evil for the sake of the body,
為了身體而犯下邪惡的行為，
They thus experience the sensations of suffering.
他們因此體驗到苦的感受。
“This body is not solid like a diamond,
「這個身體不像鑽石那樣堅固，
So do not commit evil for the sake of the body.
所以不要為了身體而作惡。
Having understood death, quickly perform meritorious deeds!
明白死亡的道理，要迅速去做功德的事情！
Likewise, arouse faith in the Buddha’s teaching.
同樣地，對佛的教法生起信心。
“For as long as this body is honored
「只要這個身體還受人尊敬
With food, drink, ointments, and garments,
用食物、飲料、藥膏和衣著，
If it steadily deteriorates despite attempts to make it endure,
如果它儘管努力想讓它持久，卻仍然不斷衰退，
Why make such useless efforts for it?
為何要為它費無用的精進呢？
“As you have found this appearance of the Sage,
「既然你已經得到了聖人的這種示現，
Extremely difficult to find for a hundred eons,
百劫難得一遇，
And have aroused faith in the Buddha’s teachings,
並已經對佛的教法生起了信心，
Do not descend to the lower realms!
不要墮落到下三道！
“If one who has lived there for tens of millions of years
「如果一個人在那裡生活了數千萬年
Must still relinquish such attachments,
仍然必須放棄這些執著，
Then need it be said that one who is unable to do so
那麼何必說那些無法這樣做的人呢
In one hundred years will not find happiness?
在一百年內就找不到幸福呢？
“Some uninhibited people say,
「有些放縱無節制的人說，
‘Having found this human existence, which is so hard to find,
『既然已經得到這樣難得的人身，
We should have fun and enjoy this time of youth,
我們應該享樂，珍惜這年輕的時光，
And experience the joys of seeking wealth.’
並體驗追求財富的喜樂。
“But how can there be any joy in seeking wealth
「但是在尋求財富的過程中，怎麼可能有快樂呢
When we experience such miseries for the sake of protecting it?
我們為了保護財富而經歷這些痛苦，怎麼可能有尋求財富的快樂呢？
Therefore, the wise should relinquish all attachment
因此，聰慧的人應當捨棄一切執著。
And find contentment in just the bare necessities.
並在僅有的基本所需中尋得滿足。
“Enjoyments are like an illusion and like a dream.
「享樂如同幻覺，如同夢境一般。
They deceive childish people. [F.201.a]
它們欺騙了幼稚的人們。
They arise one moment and perish the next.
它們升起於一刻，消失於下一刻。
What wise person would arouse craving for possessions?
有智慧的人，誰會對財產激起渴愛呢？
“They are illusion-like and similar to watching an actor;
「它們如同幻象，宛如觀看演員的表演；
They are like any of the myriad cities of the gandharvas.
它們就像乾闥婆無數的城市一樣。
Such enjoyments deceive the childish.
這樣的享樂欺騙了愚癡的人。
Thus, the childish wrongly seek them and go astray.
因此，無知的人錯誤地追求它們，走向歧途。
“When desired possessions pursued with a hundred miseries
「當所追求的心愛之物伴隨著百般痛苦而來時
Bring incomparable harm to the body
對身體造成無比的傷害
And may then be seized under the command of a king,
然後可能被國王的命令所逮捕，
What wise person would arouse joy for them?
哪個聰慧的人會為它們生起歡喜呢？
“While remaining aloof from one’s children and spouse,
「遠離自己的子女和配偶，
One’s wrongly obtained wealth may be seized by a king.
人非法所得的財富可能會被國王沒收。
Knowing evils such as this,
了知這些如此的禍患，
Wise people do not arouse craving for the home.
智慧的人不會對家庭生起渴愛。
“Ever covetous and seeking enjoyments,
「總是貪心不足，追求享樂，
One is disrespectful toward one’s father and mother.
一個人對自己的父親和母親不尊敬。
One is not loving toward one’s children and spouse
一個人對自己的孩子和配偶並不充滿慈愛
But nonetheless harbors constant attachment to them.
但儘管如此，卻對它們懷著持續的執著。
“A covetous woman who exclaims, ‘My enjoyments will decline,’
一位貪心的女人說道：「我的享樂將會減少，」
Will never discover gratitude.
永遠不會發現感恩。
A wise person does not confide in covetous people
有智慧的人不會向貪心的人傾訴。
Who seek wealth through cunning and deception.
通過狡詐和欺騙來追求財富的人。
“Beings are fooled by deceitful, covetous women
「眾生被欺詐、貪婪的女性所迷惑
And delighted by words that express an intent to fulfill others’ wishes.
為他人的願望而高興地接受諾言。
Despite their confidence, one should not confide in them,
儘管他們很有自信，但不應該相信他們，
Though they display affections like a child.
儘管她們表現出像孩子一樣的親情。
“Covetous women who are active in the world
「貪著的女人在世間活躍
May teach scholars about medicine and treatises,
可能會向學者傳授醫學和論典知識，
Thereby deceiving them with words like a prostitute,
藉此用妓女般的言語欺騙他們，
But at bottom they are unpleasant and very harsh.
但根本上她們是令人不愉快且非常苛刻的。
“Covetous women are never friendly partners.
「貪婪的女人永遠不是友善的伴侶。
They are without relatives and without close friends.
她們沒有親戚，也沒有親近的朋友。
They nonetheless put on a show for the sake of money.
他們卻為了金錢而做出虛偽的表現。
The wise should not confide in covetous people.
聰慧的人不應該信任貪心的人。
“Not committing any deed for the sake of covetous women and enjoyments,
「不為貪心的女人和享樂而做任何事，
One fully engenders a mind that is utterly inexhaustible.
人們完全生起一種完全不可枯竭的心。
Therefore, the wise gain perfect understanding
因此，智慧的人獲得圓滿的理解
And find contentment in even the barest of necessities.
並且在最簡陋的生活必需品中找到滿足。
“Gold, pearls, jewels, and coral‍—
「黃金、珍珠、寶石和珊瑚——
For the virtuous, these things arise as if from bubbles.
對於有德行的人來說，這些東西的出現就像從泡沫中產生的一樣。
When they are not recognized as having the nature of illusion,
當它們沒有被認識到具有幻的本質時，
People argue and fight for the sake of these things.
人們為了這些東西而爭論和爭鬥。
“The one who is called Maitreya will appear here. [F.201.b]
「名為彌勒的那一位將會在此出現。
And at the time of that tathāgata’s appearance,
而在那位如來出現的時代，
This earth will be totally filled with gold.
這個世界將會完全充滿黃金。
Whence will he appear on that occasion?
他那時將從何處出現？
“The appearance of the five sensual pleasures
「五欲的出現
Is of the nature of deception, creating confusion and delusion.
是欺騙的本質，製造困惑和愚癡。
As an analogy, it is like desiring the water
作為比喻，就像渴望陽焰中的水一樣
That seems to appear in a mirage, at midday in the hot season.
那似乎就像在炎熱季節的正午時分，出現在陽焰中的水一樣。
“Once this single eon has elapsed, this world,
「一個劫期過去以後，這個世界，
Which is of the nature of space, will turn into space.
具有空間本性的，將轉化為空間。
Even mountains will burn and be destroyed.
甚至連山脈都會燃燒並被摧毀。
Where do they come from? Where do they go?
它們從哪裡來？又往哪裡去？
“Fountains, ponds, lakes, and oceans
「泉水、池塘、湖泊和海洋
Will dry up and cease to exist.
將會乾涸並停止存在。
Likewise, desired things hoarded are without essence.
同樣地，被囤積的欲望之物都沒有實質。
What wise person would take joy in them?
哪位聰慧的人會從中獲得快樂呢？
“Wise people with strength of mind
「具有堅強心志的智者
Always examine the drawbacks of the home.
應該經常觀察家庭生活的缺點。
When one has experienced the taste of these,
當一個人品嚐過這些滋味之後，
Why would one not relinquish them?
為什麼不應該放棄它們呢？
“Through a mix of karma one seeks enjoyments
「通過業的混合，人們追求享樂
And provides for children along with a spouse.
並且供養子女和伴侶。
But in times when one suffers intensely,
但在人們極度痛苦的時代，
Children and spouse provide no refuge.
孩子和配偶無法提供庇護。
“When one accepts doing various deeds,
「當一個人接受從事各種行為時，
Children and spouses will be neglected.
子女和配偶將被忽視。
But when one experiences suffering all alone,
但當一個人獨自經歷苦時，
They do not accept your predicament.
他們不接受你的困境。
“Dejected people accept these things for the sake of happiness.
「沮喪的人為了尋求快樂而接受這些事。
In this way, they become disheartened with suffering.
這樣，他們對苦感到氣餒。
In this horror of the three worlds, there are no friends,
在三界的這種恐怖中，沒有朋友，
And likewise no children, spouse, or relatives.
同樣也沒有子女、配偶或親戚。
“The multitude of parents, siblings, children, spouses,
「眾多的父母、兄弟姐妹、子女、配偶，
Servants, wealth, and relatives
仆人、財富和親戚
Do not transmigrate because the Lord of Death has come;
不要因為死神降臨而輪迴轉生；
The childish transmigrate in the wake of their karmic deeds.
愚癡的人隨著業果輪迴。
“People all depart in the wake of their karmic deeds.
「人們都因為自己的業行而輪迴轉生。
Through karmic deeds, they are transported to worldly abodes.
他們因為業而被運送到世間的住所。
Knowing the nature of the karma of this rebirth,
了知此生輪迴業的本質，
The wise perform virtuous deeds.
智者修習善業。
“When they have gone to hell, they will have no refuge.
「當他們墮入地獄時，將沒有任何依靠。
Thus, the wise do not commit evil misdeeds
因此，智者不會犯下惡業。
For the sake of parents, siblings, loved ones, children,
為了父母、兄弟姐妹、所愛的人和孩子的緣故，
Kinsmen, and maternal relatives. [F.202.a]
親戚和母親的親族。
“Apart from exhausting all that karma,
「除了耗盡所有的業以外，
A person is not liberated from the most frightful terrors.
一個人無法從最可怕的恐懼中解脫。
Therefore, those who are fearful of misdeeds
因此，那些害怕惡行的人們
Should concentrate and eliminate all misdeeds.
應當專心致志，消除所有惡行。
“In any case, apart from the deeds one performs,
"無論如何，除了自己所造的業行之外，"
The Lord of Death, the horse of the Lord of Death,
死神，死神的馬，
And the throng of friends, relatives, siblings,
還有眾多的朋友、親戚、兄弟姐妹，
Parents, children, and spouse will offer no protection.
父母、兒女和配偶都無法提供保護。
“You have attained a human body, but having attained it,
「你已經獲得了人身，但是既然獲得了，」
You have not set about relinquishing misdeeds.
你沒有著手放棄惡行。
Alas! You now experience unbearable suffering.
唉呀！你現在經歷著難以忍受的苦。
This is but the ripening of nonvirtuous karmic action.
這不過是不善業行的成熟果報。
“Without having conviction in the ripening of karmic action,
「沒有相信業行的成熟果報，
You create nonvirtue through your own mind.
你通過自己的心識造作不善。
For this, one answers ‘I did not do anything at all.’
對此，有人回答說『我根本沒有做任何事情。』
Then the Dharma king Lord of Death states the following:
接著，法王死神說道如下：
“ ‘The karma you yourself committed ripens within you.
「你自己造作的業在你身上成熟。
Having come here due to your own karma,
因為你自己的業而來到這裡，
Just as you previously committed undesirable deeds,
就像你之前所做的不善的行為一樣，
So you now experience this suffering.
所以你現在體驗到這個苦。
“ ‘At this time, your parents and your spouse
「此時，你的父母和你的配偶
Also do not escape the torments of suffering.
也不要逃避苦的折磨。
You will be liberated by well-performed actions.
你將通過行為良好而獲得解脫。
Accordingly, you should completely abandon the home.
因此，你應該徹底放棄家庭生活。
“ ‘Striving for the goal of peace with the wish to abandon
「為了追求和平的目標，懷著放棄一切的願望而努力，
The punishments of transgressions involving fetters and bludgeons,
違犯戒律所招致的鎖鏈和棍棒的懲罰，
You should fear the home and thus abandon it!
你應當害怕家庭生活，因此要捨棄它！
You should practice the Dharma, the teaching of one who is wise about the world.
你應該修習法，這是對世界有智慧的人所傳授的教導。
“ ‘The home is the root of manifold miseries that blaze forth.
「家庭是許多苦難的根源，這些苦難會熊熊燃燒。
Ever ablaze once it has arisen in the mind,
心中一旦生起，就熊熊燃燒，
It is terrifying like a pit of hot coals.
它就像一個熾熱煤炭的深坑一樣令人感到恐懼。
What wise person would arouse craving for that?
有誰聰慧的人會喚起對那的渴愛呢？
“ ‘Home life brings the sorrows of children and spouse.
「家居生活帶來子女和配偶的痛苦。
The enjoyments of home life likewise bring sorrow.
家居生活的享樂同樣帶來痛苦。
The drawbacks of these, moreover, are immeasurable.
而且，這些的過患是無法衡量的。
In this regard, the home should be totally abandoned.
在這方面，家庭應當被完全放棄。
“ ‘The teachings of spiritual guides bring joy.
「靈性導師的教誨帶來喜悅。
Without needing to sow or plough, they cause happiness and satisfaction.
無需耕耘播種，它們就能帶來幸福與滿足。
The root of manifold miseries is the home.
家是眾多痛苦的根源。
Joy for the fool, it is not enjoyable to the wise.
愚人歡喜，智者卻不以為樂。
“ ‘This body of skin, ligaments and nerves, flesh, and bones [F.202.b]
「這個由皮膚、肌腱和神經、肌肉和骨骼組成的身體
Creates the notion my spouse.
生起「這是我的配偶」的念頭。
Deluded, childish people develop attachment to it,
被迷惑的幼稚人們對它產生執著，
Not knowing that the spouse is like an illusion.
不知道配偶如幻。
“ ‘Knowing the drawbacks of the home,
「知道居家的過患，
Those with insight thus abandon the joys they desire.
具有般若的人因此捨棄他們所渴望的快樂。
Having affirmed the notion that Dharma is medicine,
已經確認法是藥物的觀念，
They swiftly leave the home without attachment.’ ”
他們迅速地離開家庭，沒有執著。」"

1.77At this point, the householder Vīradatta and the five hundred householders, having heard this Dharma discourse, attained the acceptance that phenomena are unborn. Having gained this acceptance, they were overjoyed and pleased. On that occasion, they spoke the following verses:

1.77此時，居士毗羅達多與五百位居士聽聞此法教後，證得無生法忍。得此法忍後，他們欣喜踊躍。在此時刻，他們誦出以下偈頌：

“Desiring the qualities of a buddha,
「渴望佛的功德，
We cultivate the resolve for awakening.
我們培養菩提心。
Hey! This discovery, this great discovery,
哎呀！這個發現，這個偉大的發現，
Is the best of all discoveries!
是最殊勝的發現！
“The resolve for awakening is joyful.
「菩提心是充滿歡喜的。
Those who here cultivate this resolve,
在此地培養這個菩提心的人們，
Which brings happiness to all sentient beings,
能夠為一切眾生帶來幸福的，
Will live a good life.
將能夠過著美好的生活。
“Whoever cultivates this resolve,
「無論誰培養這個誓願，」
Which benefits all sentient beings,
利益一切眾生的，
Will be overjoyed when they see
當他們看到時將會感到歡喜。
That all sentient beings are joyful.
一切眾生都歡喜。
“Those who delight in the resolve for awakening
「那些對菩提心感到歡喜的人
Will become illuminators of the world,
將成為世間的光明者，
With bodies like gold
身體如黃金
And fully adorned with the special marks.
並且完全具足特殊的標記來莊嚴自己。
“The resolve for awakening is a great resolve.
「菩提心是最殊勝的誓願。
It is the supreme happiness among all sentient beings.
這是一切眾生中最殊勝的快樂。
It is the most excellent of all qualities.
它是所有品質中最優越的。
It pacifies all illness.
它平息一切疾病。
“Sentient beings of little merit
功德微薄的眾生
Do not wish for the resolve for awakening.
不要期望菩提心。
They do not think of it in saṃsāra,
他們在輪迴中不會想到它，
And the resolve for awakening makes them weary.
菩提心讓他們感到疲倦。
“If the merits of the resolve for awakening
「如果菩提心的功德
Were to assume physical form,
假如要變成物質形體，
They would fill the whole expanse of space
它們會充滿整個虛空
And exceed even that.
並且超過那些。
“If someone were to fill with jewels
"如果有人用珍寶填滿
As many buddha fields as there are grains of sand
恒河裡沙粒數量一樣多的佛國
In the Ganges River,
在恒河裡，
As an offering to the Protector of the World,
作為對世界保護者的供養，
“This offering would be surpassed
「這樣的供養會被超越
When someone with joined palms
當有人雙手合掌
Directs their resolve toward awakening,
將他們的決心導向菩提，
Because that does not have a limit. [F.203.a]
因為那沒有邊界。
“What is the resolve for awakening like?
「菩提心像什麼？
Transmitted by the exalted Seer,
由那位尊貴的仙人所傳述，
There is no other offering like it.
沒有其他的供養能夠與之相比。
There is nothing so magnificent.
沒有什麼比它更偉大。
“The best of medicines for being without illness,
「最殊勝的藥物，能使人遠離疾病，
The resolve for awakening possesses all good qualities.
菩提心具有一切善法。
It thoroughly quells all illnesses.
它徹底消除了所有的疾病。
It makes all sentient beings happy.
它使一切眾生都獲得幸福。
“Having witnessed the suffering of sentient beings
「目睹了眾生的苦
Tormented by the three fires,
受到三種火焰的折磨，
The wise practice for immeasurable eons,
智者為了無量劫而修行，
Never becoming discouraged.
永不退縮。
“Those who perform practices dedicated to awakening
「那些為了菩提而進行修行的人們」
Are heroes comparable to the king of physicians.
英雄堪與醫王相比。
Protecting beings from suffering,
保護眾生免於苦難，
They always abandon discouragement.
他們始終放棄灰心喪志。
“These heroes seek the qualities of a buddha.
「這些英雄尋求佛的品質。
They never give up that resolve
他們永不放棄那個決心
Throughout all their rebirths in transmigration,
在他們輪迴轉生的所有生命中，
And they also teach this discipline.
他們也教導這種持戒。
“We who delight in this resolve
「我們樂於此決心
Become the best of humans,
成為最殊勝的人類，
Just like the Lion of the Śākyas.
就像釋迦族的獅子一樣。
We properly discover what is to be discovered.”
我們正確地發現應當被發現的。

1.93Then the Blessed One smiled. The nature of buddhas, of blessed ones, is such that when they smile, light of many colors appears from their mouth: blue, yellow, red, white, violet, crystal, and silver. These lights, after pervading the world systems without end and rising up to the worlds of Brahmā, filled the entire world with the radiance of the sun and moon. They then came back down and, having circumambulated the Blessed One three times, disappeared into the Blessed One’s head.

1.93然後薄伽梵微笑了。佛的本性、薄伽梵的本性就是這樣，當他們微笑時，從他們的嘴裡會放出許多顏色的光：藍色、黃色、紅色、白色、紫色、水晶色和銀色。這些光遍滿了無邊的世界系統，上升到梵天的世界，用日月的光輝充滿了整個世界。然後它們下來了，繞著薄伽梵轉了三圈，消失在薄伽梵的頭裡。

1.94At this point, Venerable Ānanda arose from his seat and, placing his robe over one shoulder, knelt on his right knee. With palms pressed together in the direction the Blessed One, he spoke the following words to the Blessed One: [F.203.b] “Blessed One, since the thus-gone, worthy, completely awakened buddhas do not smile without a cause, without a reason, what is the cause for your smile? What is the reason?”

1.94此時，尊者阿難從座位上起身，將袈裟搭在一肩，右膝跪地。雙手合掌朝向薄伽梵，向薄伽梵說出下列的言辭：「薄伽梵，由於如來、應供、完全覺悟的佛陀不會無故、無因地微笑，那麼您微笑的原因是什麼？理由是什麼？」

1.95On this occasion, he requested an answer with these verses:

1.95在這個場合，他用以下偈頌請求答覆：

“If the leader, the supreme Victorious One,
「若夫導師、至勝的勝利者，」
The Buddha, the protector, does not reveal his smile without cause,
佛、保護者，不會無因無故地露出笑容，
Why do you smile, Blessed One?
薄伽梵，您為什麼微笑呢？
I speak out of heartfelt kindness and with the intention to benefit the world.
我出於真誠的慈悲心，以利益世間為目的而說法。
“Why do you reveal this smile today?
「您今天為什麼露出笑容？」
Please give us the supreme jewel of your superb advice,
請賜予我們您殊勝忠告中最為珍貴的寶石，
A treasury of wealth for the poor.
給窮人的財富寶庫。
Please quickly offer these eyes for the blind in the world.”
請迅速為世上的盲人獻出這雙眼睛。

1.98After Venerable Ānanda spoke these words, the Blessed One replied, “Ānanda, do you see, near the Tathāgata, these five hundred householders who have produced the resolve for unsurpassable, complete and perfect awakening?”

1.98尊者阿難說完這些話後，薄伽梵回答道：「阿難，你看到了嗎？就在如來身邊，有這五百位居士已經產生了對無上正等正覺的決心？」

“I see them, Blessed One,” he replied. “I see them, Tathāgata.”

「薄伽梵，我看見他們了，」他回答道。「如來，我看見他們了。」

1.99Then the Blessed One said, “Ānanda, when these five hundred householders have heard the Dharma discourses, they will attain the acceptance that phenomena are unborn. Ānanda, these householders will all perform outstanding deeds for the victorious ones of the past, cultivate the roots of virtue, and pay homage to the many billions of buddhas. When these householders have transmigrated from here after dying, they will never fall into lower destinies, and having later experienced happiness among gods and humans, they will eventually revere, honor, serve, and worship the thus-gone, worthy, complete and perfect Buddha Maitreya, delighting and never displeasing him. [F.204.a] They will also revere, honor, serve, and worship all the buddhas, blessed ones, of this fortunate eon, delighting and never displeasing them. They will listen to the Dharma from those buddhas, those blessed ones, and having heard it, they will retain it, master it, and teach it extensively to others. After twenty-five eons, they will awaken to unsurpassable, complete and perfect awakening in various buddha fields, and they will equally appear in the world bearing the name thus-gone, worthy, complete and perfect Buddha Padmaśrīgarbha.”

1.99薄伽梵於是說道："阿難，這五百位居士聽聞法後，將獲得無生法忍。阿難，這些居士將為過去的勝者做出殊勝的事業，培養功德的根源，向許多億佛頂禮。這些居士在此處死亡並轉生後，永遠不會墮入下道，後來在諸天和人間享受快樂後，最終將恭敬、尊重、侍奉和供養應供、如來、完全正覺的佛彌勒，使其歡喜永不不悅。他們也將恭敬、尊重、侍奉和供養這個幸運時代的所有諸佛、薄伽梵，使其歡喜永不不悅。他們將從這些諸佛、薄伽梵那裡聽聞法，聽後將受持、掌握並廣泛地為他人開示。經過二十五劫後，他們將在各種佛國中證得無上正等正覺，並將同樣地於世間現身，皆以如來、應供、完全正覺的佛蓮花吉祥藏的名號出現。"

1.100At this point, the venerable Ānanda said to the Blessed One, “Ah, how wonderful is this extensive Dharma discourse, Blessed One! It is so wonderful, Sugata. Blessed One, what is the name of this Dharma discourse? How should we remember it?”

1.100此時，尊者阿難對薄伽梵說道：「啊，薄伽梵，這部廣大的法教是多麼奇妙啊！善逝，這是多麼奇妙啊。薄伽梵，這部法教叫什麼名字？我們應該如何記誦它？」

1.101The Blessed One replied, “In this regard, Ānanda, this Dharma discourse is called The Teaching on the Stages of Yoga for Bodhisattvas, and this is how it should be remembered. It should also be remembered as The Questions of Vīradatta.

1.101薄伽梵回答說：「阿難，在這方面，這部法教被稱為《菩薩瑜伽階段教法》，應當如此記住。它也應當被記為《毗羅達多的提問》。」

1.102When the Blessed One had uttered these words, the venerable Ānanda, the monks, the bodhisattvas, the five hundred householders, and the world with its gods, humans, asuras, and gandharvas all rejoiced and praised what had been proclaimed by the Blessed One.

1.102薄伽梵說完這些話後，尊者阿難、比丘、菩薩、五百位居士，以及世間的諸天、人類、阿修羅和乾闥婆都歡喜踴躍，讚歎薄伽梵所宣說的法。

1.103This concludes The Questions of the Householder Vīradatta, the twenty-eighth of the one hundred thousand sections of the Dharma discourse known as The Noble Great Heap of Jewels.

1.103（結尾）