大悲經教品第十四
Chapter 14: Teaching of Great Compassion
爾時，慧命阿難白佛言：「世尊！我今云何修行法眼？若我修行佛正法眼，云何久住於諸天人廣行流布？世尊！我復云何結集法眼？云何顯說？」
At that time, the venerable Ananda said to the Buddha, "World-Honored One, how should I now practice the Dharma Eye? If I cultivate the Buddha's true Dharma Eye, how can it long endure and spread widely among gods and humans? World-Honored One, how should I compile the Dharma Eye? How should I proclaim and explain it?"
作是語已，佛告阿難：「我滅度後，有諸大德諸比丘眾集法毘尼時，彼大德摩訶迦葉最為上首。阿難！時彼大德諸比丘眾當如是問：『世尊何處說大阿波陀那？何處說摩訶尼陀那？何處說大集法？何處說五三法？何處諸天來問？何處天帝釋問？何處諸天來下？何處說梵網經？』如是次第，彼諸比丘復當問汝：『阿難！佛在何處說修多羅？何處說祇夜？何處說毘耶迦羅那？何處說伽陀？何處說憂陀那？何處說尼陀那？何處說伊帝毘利多迦？何處說闍多迦？何處說毘弗略？何處說阿波陀那？何處說阿浮陀達磨？何處說憂波提舍？阿難！佛在何處說聲聞藏？佛在何處說緣覺藏？佛在何處說菩薩藏？』
After these words were spoken, the Buddha told Ananda, "After my passing into Nirvana, when the great and virtuous monks gather to compile the Dharma and the Vinaya, the greatly virtuous Mahakashyapa will be the presiding elder. Ananda, at that time those greatly virtuous monks will ask you: 'Where did the World-Honored One deliver the Great Parables? Where did he deliver the Great Discourse on Dependent Origination? Where did he deliver the Great Collection of Dharmas? Where did he deliver the Five Groups of Three Dharmas? Where did the devas come to ask questions? Where did Sakra, Lord of Devas, ask questions? Where did the devas descend? Where did he deliver the Brahma Net Sutra?' Then, one after another, these monks will also ask you: 'Ananda, where did the Buddha deliver the Sutras? Where did he deliver the Verses? Where did he deliver the Prophecies? Where did he deliver the Hymns? Where did he deliver the Inspired Utterances? Where did he deliver the Discourses on Causes? Where did he deliver the Stories of Past Lives? Where did he deliver the Jataka Tales? Where did he deliver the Extensive Discourses? Where did he deliver the Parables? Where did he deliver the Marvelous Dharmas? Where did he deliver the Analytical Discourses? Ananda, where did the Buddha deliver the collection of teachings for hearers? Where did the Buddha deliver the collection of teachings for solitary realizers? Where did the Buddha deliver the collection of teachings for bodhisattvas?'"
「阿難！時彼比丘如是問已，汝應如是答：『如是我聞：一時佛在摩伽陀國菩提樹下初成正覺；如是我聞：一時佛在伽耶城；如是我聞：一時佛在摩伽陀國阿闍波羅尼拘陀樹下修苦行處；如是我聞：一時佛在波羅捺仙人住處鹿野苑中；如是我聞：一時佛在耆闍崛山；如是我聞：一時佛在毘富羅山；如是我聞：一時佛在摩伽陀國鞞提訶山；如是我聞：一時佛在王舍城仙人山中大黑方石；如是我聞：一時佛在舍衛國祇樹給孤獨園；如是我聞：一時佛在毘舍離城菴羅樹園；如是我聞：一時佛在毘舍離獼猴池邊大林精舍重閣講堂；如是我聞：一時佛在瞻波城竭伽池邊；如是我聞：一時佛在伽耶城伽耶山頂；如是我聞：一時佛在拘睒彌國瞿師羅園；如是我聞：一時佛在娑枳 多城阿踰闍園迦羅迦林；如是我聞：一時佛在釋種住處迦毘羅城尼拘陀園；如是我聞：一時佛在波離弗城鳩鳩吒園；如是我聞：一時佛在摩偷羅城頻陀林中；如是我聞：一時佛在拘尸那城力士生地阿利羅跋提河邊娑羅雙樹間。』
"Ananda, if a monk asks you such a question, you should answer like this:
'Thus have I heard: At one time, the Buddha, having just attained enlightenment, was in Magadha under the Bodhi tree. Thus have I heard: At one time, the Buddha was in Gaya. Thus have I heard: At one time, the Buddha was at the Ajapala Banyan tree in Magadha, where he practiced asceticism. Thus have I heard: At one time, the Buddha was in the Deer Park at Sarnath, the retreat of the sages. Thus have I heard: At one time, the Buddha was on Vulture Peak. Thus have I heard: At one time, the Buddha was on Mount Bipula. Thus have I heard: At one time, the Buddha was on Mount Vediya in Magadha. Thus have I heard: At one time, the Buddha was on the great black stone in the Seer's Mountain near Rajagaha. Thus have I heard: At one time, the Buddha was in Jeta's Grove, Anathapindika's Park, in Shravasti. Thus have I heard: At one time, the Buddha was in the Mango Grove in Vaishali. Thus have I heard: At one time, the Buddha was in the Great Forest Monastery, in the Hall of the Layered Roof, near the Monkey Pond in Vaishali. Thus have I heard: At one time, the Buddha was by the Gagga Lake in Champa. Thus have I heard: At one time, the Buddha was on the summit of Mount Gaya in Gaya. Thus have I heard: At one time, the Buddha was in the Ghosita Park in Kosambi. Thus have I heard: At one time, the Buddha was in the Kālakāraka Grove in the Ajodhya Garden of Saketa. Thus have I heard: At one time, the Buddha was in the Nigrodha Grove in Kapilavastu, among the Shakyans. Thus have I heard: At one time, the Buddha was in the Kukkuṭārāma (Kakuta Park) in Pataliputra. Thus have I heard: At one time, the Buddha was in the Bamboo Grove of Mathura. Thus have I heard: At one time, the Buddha was between the twin Sala trees by the Ajitavati River in the Malla's homeland at Kushinagar.'"
「阿難！以如是次第，在在處處佛所說法、在在處處大眾所集，隨其時節、隨其句義、隨其因緣、隨其問答發起因緣；隨所為人、隨所為事，為欲分別顯其智故，隨其名味句義次第種種演說；隨彼由緒、有因、有緣，善義、善味廣為人說；佛說經已，一切大眾皆大歡喜，頂戴奉行。
"Ānanda! In this way, wherever and whenever the Buddha taught, wherever and whenever the great assembly gathered, following the time, following the meaning of the phrases, following the causes and conditions, following the questions and answers that initiated the discourse; following the persons involved, following the matters concerned, in order to distinguish and reveal their understanding; following the order of terms, phrases, and meanings in various explanations; following the thread of events, with causes and conditions, with good meaning and good flavor, widely taught to people: after the Buddha had spoken these scriptures, the entire great assembly rejoiced greatly, received them with reverence, and put them into practice."
「阿難！汝應如是結集法眼，如是分別種種顯說如來、應供、正遍知說如是語，如是我聞。」
"Ānanda, you should compile the Dharma-eye in this way, discerning and clearly explaining the words spoken by the Tathāgata, the Worthy One, the Perfectly Enlightened One, beginning with 'Thus have I heard.'"
一時已，大地極惡六種震動，甚大可畏，令人毛竪。當於爾時，此三千大千世界六種震動現十八相——東踊西沒、西踊東沒、南踊北沒、北踊南沒、中踊邊沒、邊踊中沒。十八相者：動、遍動、等遍動、踊、遍踊、等遍踊、震、遍震、等遍震、吼、遍吼、等遍吼、起、遍起、等遍起、覺、遍覺、等遍覺。
Once this was said, the entire earth experienced six terrifying and violent tremors, so immense that they stirred fear and made one's hair stand on end. At that moment, in this vast universe of a thousand million worlds, the six kinds of shaking manifested through eighteen signs—the east rising while the west sank, the west rising while the east sank, the south rising while the north sank, the north rising while the south sank, the center rising while the edges sank, and the edges rising while the center sank. These eighteen signs were: moving, universal moving, equally universal moving; rising, universal rising, equally universal rising; shaking, universal shaking, equally universal shaking; roaring, universal roaring, equally universal roaring; surging, universal surging, equally universal surging; and awakening, universal awakening, equally universal awakening.
當於爾時無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵、護世、人非人等悲啼流淚，作如是言：「婆伽婆！涅槃太速。修伽陀！涅槃太速。世間眼目隱沒太速，世間盲冥無目太速。」
At that time, countless gods, dragons, spirits, celestial musicians, asuras, garudas, kinnaras, mahoragas, Indra, Brahma, world-protectors, humans, and non-humans wept with sorrow, saying: "O Blessed One, your passing into Nirvana comes too soon. O Well-Gone One, your passing into Nirvana comes too soon. The eye of the world is vanishing too soon, leaving the world blind and in darkness too soon."
慧命阿難悲啼流淚亦作是言：「婆伽婆！涅槃太速。修伽陀！涅槃太速。世間眼目隱沒太速，世間盲冥無目太速，世間導師隱沒太速。」
The Venerable Ananda, overcome with sorrow, wept and said: "O Blessed One, you have entered Parinirvana too soon. O Well-Gone One, you have entered Parinirvana too soon. The eyes of the world have vanished too soon, leaving the world blind and in darkness. The guide of the world has departed too soon."
爾時，世尊復告阿難：「汝莫憂悲。一切有為——生法、有法、分別法、覺知法、因緣生法、滅壞法——若不壞者，無有是處。阿難！汝於長夜以身、口、意慈孝如來，無量安樂，心無有二，無瞋、無恨、無有怨嫌。阿難！汝以如是當得大神通、大功德，廣大無量，猶如甘露、第一甘露、盡甘露際。是故，阿難！汝於梵行亦復應當以身、口、意恭敬供養，亦當如我應如是學。何以故？阿難！我滅度後於未來世法欲盡時最後五百年，持戒朋黨、正法朋黨將欲盡滅；破戒、非法朋黨熾盛，誹謗正法，壽命短促。眾生壞時，法滅壞時、比丘僧壞時，阿難！當於爾時驚畏恐懼。有諸比丘不修身、不修心、不修戒、不修慧。彼等不修身、戒、心、慧者貪著六處。何等為六？一者、貪著鉢，二者、貪著衣，三者、貪著食，四者、貪著床座，五者、貪著房舍，六者、病瘦因緣貪著湯藥。彼等貪求勝妙衣鉢乃至上好眾味藥故，更共鬪諍、迭相言訟，上至官司，口如刀劍，互相誹謗，迭共憎嫉。如是，為彼衣鉢、飲食、床座、房舍、湯藥因緣共相憎嫉，心不純熟，濁心相向。是故，阿難！汝於梵行身、口、意慈當好供給，具足供養。於諸梵行若見、若聞，若麁、若細，若信、若行，當於彼所莫起惱亂，應如是學。何以故？阿難！當於爾時極大怖畏——命濁、劫濁、眾生濁、見濁、煩惱濁——俗人爾時極受諸苦，為苦所中、為苦所惱、為極飢饉、為極病疫、為賊所惱、亢旱、水災、為諸螽蟲種種惱觸。
Then the World-Honored One said again to Ananda, "Do not be sorrowful or distressed. All conditioned things—those subject to birth, existence, differentiation, perception, dependent origination, and decay—cannot remain without being destroyed. That is impossible.
"Ananda, throughout the long night of time, you have shown kindness, compassion, and respect toward the Thus Come One through your body, speech, and mind. You have brought boundless peace and joy, with a heart single-mindedly devoted, free from anger, hatred, or resentment. Because of this, Ananda, you will attain great spiritual powers, great merit, vast and measureless, like the nectar of immortality, the supreme nectar, reaching the very end of such nectar.
"Therefore, Ananda, you should also respectfully honor and provide for the spiritual community through your body, speech, and mind, just as you have served me. Learn in this same way. Why is that? Ananda, in the future after my passing, when the Dharma is about to fade away in the final five hundred years, the communities upholding precepts and true Dharma will be on the verge of vanishing. Those who break the precepts and follow wrong paths will flourish, slandering the true Dharma. People’s lifespans will be short. When the world declines, the Dharma declines, and the monastic community declines, Ananda, you should then be filled with dread and fear.
"There will be monastics who do not cultivate their body, mind, precepts, or wisdom. Such monastics, lacking these cultivations, will become attached to six things. What are the six? First, attachment to their alms bowl. Second, attachment to their robes. Third, attachment to food. Fourth, attachment to their bed and seat. Fifth, attachment to their lodging. Sixth, attachment to medicine due to illness or weakness.
"Out of their craving for fine robes and bowls and the best flavors of food, they will quarrel and dispute with one another, even taking their cases to the authorities. Their words will be like swords, slandering each other, filled with mutual hatred and jealousy. Thus, because of robes, bowls, food, beds, seats, lodging, and medicine, they will become hostile and envious, their minds impure and clouded towards one another.
"Therefore, Ananda, you should honor the spiritual community with kindness through body, speech, and mind, providing them with complete offerings. Whether you see or hear any spiritual practitioners—whether they seem coarse or refined, whether they appear faithful or virtuous—do not disturb or trouble them. Learn in this way. Why is that? Ananda, at that time there will be great terror: the corruption of lifespans, the corruption of the age, the corruption of beings, the corruption of views, and the corruption of afflictions. Laypeople at that time will suffer greatly, overwhelmed by suffering, tormented by pain, afflicted by extreme famine, severe epidemics, harassment by bandits, drought, floods, and all kinds of insect plagues."
「阿難！時彼婆羅門、長者、居士雖復如是為苦所惱、為苦所切，猶有淨信、恭敬、尊重於佛、法、僧，數數得生具足深信。彼以信佛、法、僧因緣，於一比丘亦生深信，修行布施、作諸功德、受持禁戒、讀誦受持、為人解說。有聽受者得聞法已，心生愛敬，歡喜踊悅，如法修行種諸善根，以此善根身壞命終得生善道——諸天人中。
"Ānanda! Even though those brahmins, elders, and householders were afflicted with suffering and tormented by pain, they still possessed pure faith, reverence, and respect for the Buddha, the Dharma, and the Saṅgha. Time and time again, they gave rise to deep and complete confidence. Because of this faith in the Buddha, Dharma, and Saṅgha, they also developed deep faith in a single monk, practiced generosity, performed meritorious deeds, upheld the precepts, recited and studied the teachings, and explained them to others. Those who listened received the Dharma, gave rise to love and respect in their hearts, rejoiced with delight, cultivated various roots of virtue in accordance with the Dharma, and with these good roots, after the body's dissolution and the end of life, they were reborn in a good realm—among the gods or humans."
「阿難！汝觀如是諸惡比丘，當以信心捨家出家，得出家已貪著衣鉢六種因緣墮三惡道；在家俗人為苦所惱尚生敬信，以信善根得生善道。是故，阿難！應正身律儀、口律儀、意律儀，當作是念：『願我敬信速得具足，願我深心正直具足，願我身心具善思惟。』何以故？阿難！身、口、意業不善思惟有五種過。何者為五？一者、妄語，二者、兩舌，三者、綺語，四者、貪欲，五者、身壞命終墮三惡道，生地獄中。
Ananda, observe how these unwholesome monks, having left home out of faith, later become attached to their robes and alms bowls. Because of these six conditions, they fall into the three lower realms. Even ordinary householders, troubled by suffering, can still generate faith and respect, and through that virtuous root, be reborn in favorable states. Therefore, Ananda, you should properly discipline your body, speech, and mind. Think to yourself: 'May my faith and respect be quickly perfected; may my mind be upright and complete; may my body and mind be filled with wholesome thoughts.' Why is that? Ananda, when actions of body, speech, and mind are not governed by wholesome thoughts, there are five faults. What are these five? First, lying; second, divisive speech; third, frivolous speech; fourth, greed; and fifth, at the end of life, falling into the three lower realms, being reborn in hell.
「阿難！善思惟者當得五種功德利益。何者為五？一者、不妄語，二者、不兩舌，三者、不綺語，四者、不貪欲，五者、身壞命終得生善道——諸天人中。
"Ānanda! Those who practice wholesome contemplation will attain five kinds of meritorious benefits. What are these five? First, they will not speak falsely. Second, they will not engage in divisive speech. Third, they will not indulge in frivolous talk. Fourth, they will not be greedy. Fifth, when their body breaks down and life ends, they will be reborn in a good realm—among the gods or humans."
「復次，阿難！若人鬪諍、毀呰、言訟違競相對，心不調柔、濁心變壞者有五過失。一者、妄語，二者、兩舌，三者、於諸持戒不生敬信，四者、晝夜憂苦惡意而住，五者、身壞命終墮三惡道，生地獄中。
"Furthermore, Ananda, if people engage in quarrels, slander, disputes, and confrontations, with minds that are not gentle but instead agitated and corrupted, they commit five faults. First, false speech. Second, divisive speech. Third, lacking respect and faith toward those who uphold precepts. Fourth, dwelling day and night in worry and suffering with evil intentions. Fifth, at the breakdown of the body and the end of life, they fall into the three lower realms of existence, born in hell.
「阿難！若復有人心住慈善，當得十一種功德利益。何者十一？一者、睡眠得安隱，寤則心歡喜，二者、不見惡夢，三者、人非人愛，四者、諸天擁護，五者、毒不能害，六者、刀箭不傷，七者、火所不燒，八者、水所不溺，九者、常得好衣、餚饍、飲食、床座、臥具、病瘦湯藥，十者、得上人法，十一者、身壞命終得生梵天。阿難！心住慈善得此十一功德利益。
"Ānanda! If a person's mind abides in loving-kindness and compassion, they will obtain eleven merits and benefits. What are these eleven? First, they sleep peacefully and awaken with a joyful heart. Second, they do not see nightmares. Third, both humans and non-humans love them. Fourth, the heavenly beings protect them. Fifth, poison cannot harm them. Sixth, swords and arrows cannot wound them. Seventh, fire cannot burn them. Eighth, water cannot drown them. Ninth, they constantly receive fine clothing, delicious food, meals, seats, bedding, and medicine for illness. Tenth, they attain the Dharma of the noble ones. Eleventh, when their body breaks up and life ends, they are reborn in the Brahma heaven. Ānanda! With a mind abiding in loving-kindness, one obtains these eleven merits and benefits."
「是故，阿難！若我現在及滅度後，自然法燈、自作法歸，莫求他燈、莫求他歸。阿難！云何比丘自然法燈、自作法歸，不求他燈、不求他歸？阿難！若有比丘觀內身循身觀、勤精進，繫念一心，除世貪憂。如是觀內身、循身觀——觀內受、內心、內法——勤精進，繫念一心除世貪憂，阿難！是為比丘自然法燈，自作法歸，不求他燈、不求他歸。是故，阿難！我為導師，於諸聲聞所應作者我已作竟，汝等今者應如是作。此是我之教法，當於阿蘭若處、塚間樹下、空舍露地，應當一心勤修止觀，思滅苦本，慎莫放逸；汝若放逸，後必憂悔。」
"Therefore, Ananda, whether I am present now or after I have passed away, you must be your own lamp, your own refuge. Do not seek any other lamp or any other refuge.
Ananda, how does a monk become his own lamp, his own refuge, without seeking any other lamp or refuge? It is when a monk contemplates the body within the body, diligently practicing with mindful attention, devoted and aware, abandoning worldly cravings and anxieties. He contemplates feelings within feelings, mind within mind, and phenomena within phenomena—diligently practicing with mindful attention, devoted and aware, abandoning worldly cravings and anxieties. This, Ananda, is how a monk becomes his own lamp, his own refuge, without seeking any other lamp or refuge.
Therefore, Ananda, as your guide, I have done all that should be done for my disciples. Now it is for you to do the same. This is my teaching: in mountain retreats, beneath trees in charnel grounds, in empty huts, or in open spaces, you should earnestly cultivate tranquil insight. Meditate and strive to uproot the source of suffering. Be vigilant, and do not be negligent. If you are negligent, you will later be filled with regret."
爾時，世尊說是偈言：
At that time, the World-Honored One spoke these verses:
「我已說正道， 拔諸無智箭，
汝今應勤修， 諸佛所說法。
為淨諸見故， 除此更無道，
修者得解脫， 能斷諸魔縛。
若能修此行， 如佛之所說，
能度一切苦， 得滿諸佛願。」
"I have already taught the true path, Which removes the dart of ignorance. Now you should practice diligently The Dharma taught by all Buddhas.
To purify all views, There is no other way. Those who practice it will attain liberation And break all fetters of Mara.
If you can cultivate this path As the Buddha has taught, You will transcend all suffering And fulfill the vows of all Buddhas."
爾時，世尊說是經已，慧命阿難及諸比丘、諸來大眾，及諸天人、阿修羅、乾闥婆，一切世間聞佛說已，隨順悲喜，舉手拍頭、椎胸號叫、悲啼流淚，頂戴奉行。
At that time, the World-Honored One had finished speaking this sutra. The venerable Ananda, the monks, all those who had gathered, the gods, humans, asuras, gandharvas—everyone in the world—heard what the Buddha had said. They responded with both sorrow and joy. They raised their hands, patted their heads, beat their chests, cried out in lament, wept with grief, and then held the teaching in reverence, putting it into practice.
大悲經卷第五
Great Compassion Sutra, Volume 5