大莊嚴論經卷第一
Mahayana Shastra on Adornment, Volume 1
馬鳴菩薩造
Composed by Bodhisattva Ashvaghosha
後秦三藏鳩摩羅什譯
Translated by Kumārajīva of the Later Qin Dynasty
前禮最勝尊，離欲邁三有，
亦敬一切智，甘露微妙法，
并及八輩眾，無垢清淨僧，
富那脇比丘，彌織諸論師，
薩婆室婆眾，牛王正道者，
是等諸論師，我等皆敬順。
我今當次說，顯示莊嚴論，
聞者得滿足，眾善從是生。
可歸不可歸，可供不可供，
於中善惡相，宜應分別說。
First, we pay homage to the Most Honored One, who has transcended desire and risen beyond the three realms.
We also honor the All-Knowing One, with his sweet dew-like, subtle Dharma,
And the eightfold community—the pure, immaculate Sangha.
To the venerable masters—Purna, the monk of the Elder's fold, and the scholars Micchi,
To the learned assembly of Sarvastivada, and the ones who walk the Noble Path of the bull-king,
We respectfully bow to all these teachers.
Now I shall proceed to explain this Ornament of the Treatise,
So that those who hear it may find fulfillment, and all good virtues may arise from it.
What is worthy of refuge and what is not; what deserves offerings and what does not—
Within these distinctions lies the sign of good and evil. These should be clearly explained.
（一）
(1)
說曰：我昔曾聞，乾陀羅國有商賈客，到摩突羅國。至彼國已，時彼國中有一佛塔，眾賈客中有一優婆塞，日至彼塔恭敬禮拜。向塔中路有諸婆羅門，見優婆塞禮拜佛塔皆共嗤笑。更於餘日天甚烝熱，此諸婆羅門等食訖遊行而自放散，或在路中、或立門側，有洗浴者、有塗香者，或行或坐。時優婆塞禮塔迴還，諸婆羅門見已喚言：「來優婆塞，就此坐。」語優婆塞言：「爾今云何不識知彼摩醯首羅、毘紐天等而為致敬，乃禮佛塔，得無煩耶？」時優婆塞即答之曰：「我知世尊功德少分，是故欽仰恭敬為禮。未知汝天有何道德，而欲令我向彼禮乎？」諸婆羅門聞是語已，瞋目呵叱：「愚癡之人！汝云何不知我天所有神德，而作是言？」諸婆羅門即說偈言：
The story goes: I once heard that in the land of Gāndhāra, there was a group of merchants traveling to the region of Mathurā. When they arrived, there was a Buddhist stupa in that country. Among the merchants, one lay disciple visited the stupa every day to pay respects and worship. On his way to the stupa, he encountered some Brahmins, who laughed at him for bowing to the Buddhist stupa.
Another day, the weather was extremely hot. After eating, those Brahmins wandered about idly—some were on the road, some stood by doorsides, some bathed, some applied perfumes, some walked, some sat. When the lay disciple was returning from paying homage to the stupa, the Brahmins saw him and called out, "Come here, lay disciple, sit with us." They said to him, "Why don't you know to pay respects to Maheśvara and Viṣṇu? Instead, you bow to the Buddhist stupa. Isn't that troublesome?"
The lay disciple replied, "I know a portion of the World-Honored One's virtues, and therefore I admire, respect, and pay homage to him. I do not know what virtues your gods have that would make me want to bow to them."
Hearing this, the Brahmins glared angrily and scolded him: "Foolish man! How can you say you do not know the divine power of our gods?" Then the Brahmins recited a verse:
「阿修羅城郭，高顯周三重，
懸處於虛空，男女悉充滿，
我天彎弓矢，遠中彼城郭，
一念盡燒滅，如火焚乾草。」
The Asura fortress, towering high with three circular walls, Hangs suspended in the empty sky, filled with both men and women. I, as a divine being, bend my bow and fire an arrow, Striking that fortress from afar. In a single thought, I burn it completely, Like a fire consuming dry grass.
時優婆塞聞是偈已，大笑而言：「如斯之事吾之鄙薄，所不敬尚。」以偈答言：
When the layman heard these verses, he laughed loudly and said: "As for such matters, I am too lowly and unworthy to honor them." And he replied in verse:
「命如葉上露，有生會當滅，
云何有智者，弓矢加殘害？」
“Life is like dew upon a leaf – Once born, it must surely fade. How can one with wisdom then Inflict harm with bow and blade?”
時諸婆羅門等聞是偈已，咸共同聲呵優婆塞言：「是癡人，彼阿修羅有大勢力好為惡事，我天神德力能殺害，云何乃言非有智耶？」時優婆塞被呵責已，喟然長歎，而說偈言：
When the Brahmins heard this verse, they all shouted together at the lay disciple, "You fool! The Asuras have great strength and love to do evil. Our gods have the power and virtue to destroy them—how can you say the gods are not wise?"
The lay disciple, scolded in this way, let out a long sigh and spoke this verse:
「美惡諦觀察，智者修善業，
能獲大果報，後則轉受樂，
云何於過惡，反生功德想？
邪見既增長，歎惡以為善，
以是惡業故，後獲大苦報。」
"Those who are wise discern clearly between good and evil and cultivate virtuous actions. They will reap great rewards and later experience happiness. Why, then, would anyone regard wrongdoing as something meritorious? When wrong views grow, people praise evil as good; because of such harmful deeds, they will later suffer immense pain."
諸婆羅門聞是語已，竪目舉手懍癘攘袂瞋忿戰動，而作是言：「汝甚愚癡，不吉之人，此等諸天不加恭敬而恭敬誰？」時優婆塞意志閑裕而語之言：「吾雖單獨，貴申道理，不應以力朋黨競說。」時優婆塞復說偈言：
When the brahmins heard these words, they glared fiercely, raised their hands, rolled up their sleeves in anger, and trembled with fury. They exclaimed, "You are utterly foolish, an inauspicious person! You show no respect to these gods—then whom do you respect?"
At that time, the layman remained calm and composed, and replied to them, "Though I am alone, what matters is to set forth the truth clearly. One should not argue by force or by forming factions."
The layman then recited a verse:
「汝等所供養，兇惡好殘害，
汝若奉事彼，以為功德者，
亦應生恭敬，師子及虎狼，
觸惱生殘害，惡鬼羅剎等，
愚人以畏故，於彼生恭敬。
諸有智慧者，宜應深觀察，
若不為殘害，乃可生恭敬，
諸有功德者，終無殘害心。
修行諸惡者，無不壞殘害，
不能善分別，功德及過惡。
功德起惡心，過生功德想，
殘害逼迫者，凡愚增敬順，
於善功德者，反生輕賤心，
世間皆顛倒，不別可敬者。
乾陀羅生者，解知別善惡，
是故信如來，不敬自在天。」
"The things you honor and offer to—fierce and violent, fond of harming— If you were to serve them, thinking it brings merit, Then you should also revere lions and tigers, Creatures that stir up trouble and cause harm, evil ghosts and demons.
Foolish people, driven by fear, Offer reverence to such beings. But the wise should look deeply and observe: Only those who do no harm deserve respect.
Those who truly have merit Never harbor thoughts of harming others. Those who practice evil deeds Are invariably destructive.
Unable to distinguish good from evil, They see virtue in the wicked and faults in the good. Those who harm and oppress others: Fools only increase their respect and submission toward them, While toward those who are truly good, they feel contempt.
The world is completely upside down, Unable to recognize those worthy of honor. Those born in Gandhāra, however, Understand how to tell good from bad. Thus they have faith in the Tathāgata, And do not worship the Lord of Heaven."
彼時婆羅門聞是語已，即作是言：「咄乾陀羅！出何種姓、有何道德而名佛乎？」時優婆塞說偈答言：
On hearing this, the Brahmin exclaimed, "Ho there, Candāla! From what caste do you hail, and what virtues do you possess, that you dare to call yourself a Buddha?” The lay disciple then responded with these verses:
「出於釋氏宮，具足一切智，
眾過悉耘除，諸善皆普備，
於諸眾生中，未始不饒益，
覺了諸法相，一切悉明解，
如是之大仙，故稱號為佛。」
Born into the Shakyam clan, he attained perfect wisdom, Removed every fault, and fully cultivated all virtues. Among all beings, he always worked for their benefit, Awakened to the true nature of all things, and understood them completely. Such a great sage is therefore called a Buddha.
時諸婆羅門，復說偈言：
Then the Brahmins spoke another verse:
「汝言佛大仙，應作逼惱事，
此閻浮提中，瞻默監持陀，
婆塞婆私吒，提釋阿坻耶，
如是諸大仙，名稱世所聞，
能結大神呪，殘滅諸國土。
汝名佛大仙，亦應作斯呪，
汝佛有大德，應作逼惱事，
若不作呪害，云何名大仙？」
"You claim to be the great immortal Buddha, and so you should create troubles and afflictions.
In this Jambudvipa world, the sages Zhanmo, Jianchi, Tuo,
Vasishtha and Vaisampayana, Indra and Aditya,
All these great immortals, whose names are heard throughout the world,
Could bind together great powerful spells to destroy entire nations.
You, who call yourself the Buddha, the great immortal, should also create such a spell.
You, the Buddha, possess great virtue, and so you should cause afflictions.
If you do not create a harmful spell, how can you be called a great immortal?"
時優婆塞不忍聞彼誹謗之言，以手掩耳，而說偈言：
At that time, a lay devotee who could not bear to hear those slanderous words covered his ears with his hands and recited a verse:
「咄莫出惡語，謗言佛有呪，
毀謗最勝尊，後獲大苦報。」
"Ugh! Don't speak harsh words, Or slander the Buddha with talk of spells. To revile the Supreme Honored One— One later reaps a great painful reward."
時婆羅門，復說偈言：
Then the Brahmin spoke these verses again:
「佛若無呪術，不名有大力，
若無惱害者，云何名大仙？
我但說實語，何故稱誹謗？」
時諸婆羅門，撫掌大笑言：
「是故汝癡人，定墮於負處。」
"If the Buddha has no spells or magic arts, how can he be called one of great power? If he can bring no harm to his foes, how can he be called a great sage? I only speak the truth—why do you call it slander?" At that moment, the Brahmins clapped their hands and laughed loudly, saying: "This is why you, a fool, are surely doomed to defeat!"
時優婆塞語婆羅門言：「汝莫怪笑！汝言如來無大功德亦無大力，斯是妄語。如來實有大功德力永斷呪根，終不復作惱害之事。汝今諦聽！當為汝說。」即說偈言：
Then the lay devotee said to the Brahmin, "Do not be so quick to mock! You claim the Tathagata has no great merit or power—this is false. The Tathagata truly possesses great merit and power, having completely cut off the root of curses and forever ceased all harmful actions. Listen carefully now, and I will explain it to you." And he spoke this verse:
「以貪瞋癡故，則作大惡呪，
當結惡呪時，惡鬼取其語，
於諸罪眾生，而行惱害事。
佛斷貪瞋癡，慈悲廣饒益，
永除惡呪根，但有眾善事，
是故佛世尊，都無有惱害，
以大功德力，拔濟無量苦，
汝今何故言，佛無大勢力？」
"Driven by greed, anger, and ignorance, people create harmful curses. When they form such malicious spells, evil spirits seize their words And use them to torment and harm countless beings who are already suffering.
But the Buddha has cut off greed, anger, and ignorance. He is filled with compassion and brings widespread benefit. He has permanently eradicated the root of evil curses, And only performs good and virtuous deeds.
Therefore, the World-Honored One never harms anyone. With his great power and merit, he rescues beings from immeasurable suffering.
So why do you say that the Buddha lacks great power?"
時諸婆羅門聞是偈已，瞋恚心息，語優婆塞言：「我於今者欲問少事，勿見瞋也。咄優婆塞！佛若無惡呪，云何而得受他供養？既不為損又不能益，云何而得稱為大仙？」優婆塞言：「如來大慈悲，終無惡呪損減眾生，亦復不為利養之事，但為饒益故受供養。」而說偈言：
When the Brahmins heard these verses, their anger subsided. They said to the lay devotee: “We wish to ask you one small thing—please do not take offense. Olay devotee! If the Buddha has no ill-will, how can He accept offerings from others? If He neither harms nor benefits, how can He be called a Great Sage?”
The lay devotee replied: “The Tathagata is utterly compassionate; He never uses harmful words that could harm sentient beings. Nor does He accept offerings for personal gain. Rather, He receives them only for the sake of benefiting all beings.” And he spoke this verse:
「大悲愍群生，常欲為拔苦，
見諸受惱者，過於己自處，
云何結惡呪，而作惱害事？
眾生體性苦，生老病死逼，
如癰著燥灰，云何更加惡？
常以清涼法，休息諸熱惱。」
"With great compassion for all beings, always wanting to relieve their suffering, Seeing those who are afflicted, He cares for them even more than for himself. How could one form a harmful curse and cause them trouble? The nature of sentient beings is suffering— Pressed by birth, aging, sickness, and death, Like a sore rubbed with dry ashes— How could one add more pain? Always offer the cooling Dharma to calm all burning afflictions."
諸婆羅門聞是語已，即便低頭思惟斯語：「此是好事。」心欲生信。「汝健陀羅善別勝處，汝能信此甚為希有！是故歎汝。健陀羅者名不虛設，言健陀者，名為持也，持善去惡故得斯號。」而說偈言：
The Brahmins, hearing these words, lowered their heads and reflected: "This is good." Their hearts began to incline toward faith. "You, Gandhara, are skilled in discerning what is excellent. That you can believe this is truly rare! Therefore, we praise you. The name 'Gandhara' is not given in vain—'Gandha' means 'to hold,' one who holds to what is good and lets go of what is evil, and so earns this title." Then they spoke this verse:
「能持此地者，是名善丈夫，
善丈夫中勝，實是健陀羅。」
"One who can uphold this land is called a good man, The finest among good men, truly a strong leader."
時優婆塞作是思惟：「此婆羅門心欲信解皆可成器，我今當更為分別說佛之功德。」時優婆塞顏貌熙怡而作是言：「見汝信佛，我甚歡喜。汝今幸可少聽我語，功德過惡汝宜觀察。」而說偈言：
Then the lay disciple thought: "This brahmin's mind is open and ready to accept the teachings. I shall now explain the Buddha's virtues in greater detail." With a joyful expression, the lay disciple said: "Seeing your faith in the Buddha brings me great happiness. Please listen a little longer, and carefully consider the qualities and shortcomings." He then spoke this verse:
「觀察佛功德，一見皆滿足，
戒聞及定慧，無與佛等者。
諸山須彌最，眾流海第一，
世間天人中，無有及佛者。
能為諸眾生，具受一切苦，
必令得解脫，終不放捨離。
誰有歸依佛，不得利益者？
誰有歸依佛，而不解脫者？
誰隨佛教旨，而不斷煩惱？
佛以神足力，降伏諸外道，
名稱普遠聞，遍滿十方剎。
唯佛師子吼，說諸行無我，
所說恒處中，不著於二邊。
天上及人中，皆作如是說，
不能善分別，結使諸業報。
如來涅槃後，諸國造塔廟，
莊嚴於世間，猶虛空星宿。
以是故當知，佛為最勝尊。」
When you focus on the Buddha's virtues, Just one glimpse brings complete fulfillment. Moral discipline, learning, concentration, and wisdom— No one is equal to the Buddha.
Among mountains, Mount Sumeru is supreme. Among rivers, the ocean is first. Among all beings in heaven and on earth, There is none who surpasses the Buddha.
He endures all suffering for the sake of sentient beings, Ensuring they gain liberation, never abandoning them. Who takes refuge in the Buddha And fails to gain benefit? Who takes refuge in the Buddha And remains unliberated? Who follows the Buddha's teachings Yet still cannot cut off afflictions?
With his miraculous powers, The Buddha subdued all non-Buddhist teachers. His fame spread far and wide, Filling the countless worlds in all directions.
Only the Buddha, roaring like a lion, Teaches that all conditioned things are without a self. His teachings always stay in the middle, Never clinging to either extreme.
Heavenly beings and humans alike Speak of this, yet cannot truly discern The entanglements and karmic consequences.
After the Buddha entered nirvana, Nations built stupas and temples to honor him, Adorning the world like stars in the sky. Therefore, know this: The Buddha is the most supreme and venerable one.
諸婆羅門聞是語已，有生信心者，有出家者、得道者。
When those Brahmins heard these words, some of them developed faith, some left home to become monks, and some attained enlightenment.