方廣大莊嚴經卷第五
The Sutra of the Great and Expansive Adornments, Scroll 5
中天竺國沙門地婆訶羅奉 詔譯
Translation from the Tang Dynasty, by the Indian monk Divākara of Central India, by imperial decree.
音樂發悟品第十三
Chapter 13: Music Awakens Enlightenment
爾時，佛告諸比丘：「菩薩處在深宮將欲出家，天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽、梵釋四王，常以種種供具供養菩薩，歡喜讚歎。又於異時，諸天龍神乾闥婆等，各自思惟：『菩薩長夜成就眾生，以四攝法而攝受之，是諸眾生根器已熟，菩薩何故久處深宮，而不出家成道度彼？若不及時，恐致遷移善心難保，後成正覺而無可度。』作是念已，至菩薩前，頂禮希望，作如是言：『云何當見菩薩出家學道，坐菩提座降伏眾魔，成等正覺，具足十力、四無所畏、十八不共佛法，三轉十二行無上法輪，現大神通，隨諸眾生所有意樂，皆令滿足？』」
At that time, the Buddha addressed the monks: "When the Bodhisattva was in the deep palace about to renounce the world, the devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, Brahma, Shakra, and the four guardian kings constantly offered various offerings to the Bodhisattva, rejoicing and praising him.
On another occasion, these devas, dragons, spirits, gandharvas, and others each reflected: 'The Bodhisattva has long been benefiting sentient beings through countless lifetimes, guiding them with the four means of attraction. These beings have now ripened in their capacities. Why does the Bodhisattva remain in the deep palace for so long, instead of renouncing the world, attaining enlightenment, and delivering them? If he delays further, their good hearts may shift and prove hard to preserve, and after he later attains perfect awakening, there may be none left to save.'
Having thought this, they approached the Bodhisattva, prostrated themselves with reverence and hopeful expectation, and addressed him thus: 'When shall we see the Bodhisattva renounce the world and pursue the path, sit at the seat of enlightenment, subdue the host of demons, attain perfect awakening, fully possess the ten powers, the four fearlessnesses, and the eighteen unique qualities of a Buddha, turn the supreme wheel of Dharma in its three turns and twelve aspects, manifest great supernormal powers, and, according to the wishes and joys of all sentient beings, bring them all to fulfillment?'"
佛告諸比丘：「菩薩長夜不由他悟，常自為師，了知世間及出世間，一切善法所行之行，知時非時，遊戲神通未嘗退失，應眾生根。猶如海潮無時錯謬，以神通智知諸眾生，可攝益時，可摧伏時，可度脫時，可棄捨時，可說法時，可默然時，可修智時，可誦念時，可思惟時，可獨處時，可往剎利眾會，可往婆羅門眾會，可往天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽、釋梵護世，比丘、比丘尼、優婆塞、優婆夷等眾會之時。」
The Buddha told the monks: "Throughout the long night of ignorance, the bodhisattva does not rely on others to awaken. He constantly serves as his own teacher, fully understanding all virtuous practices within the worldly and transcendental realms. He knows the proper and improper times, and plays with spiritual powers without ever regressing, responding to the capacities of living beings. Like the ocean tide that never errs in its timing, he uses his wisdom of spiritual powers to know when sentient beings can be guided and benefited, when they can be subdued, when they can be liberated, when they should be abandoned, when the Dharma can be taught, when silence should be kept, when wisdom can be cultivated, when recitation should be practiced, when reflection is appropriate, when solitude is needed, and when it is time to go among assemblies of warriors, Brahmins, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, Shakra, Brahma, world protectors, monks, nuns, laymen, and laywomen."
佛告諸比丘：「一切最後身菩薩將欲出家，法爾有十方無邊阿僧祇世界諸佛如來神通之力，令其宮內鼓樂絃歌，出微妙音勸請菩薩，而說偈言：
The Buddha told the monks: "When a Bodhisattva in their final life is about to renounce the world, it is the natural order that, through the miraculous powers of countless Buddhas from boundless worlds throughout the ten directions, the music and songs within the palace emit subtle and wondrous sounds, urging and inviting the Bodhisattva, speaking in verse:
「『宮中婇女絃歌聲， 以欲而惑於菩薩，
十方諸佛威神力， 變此音聲為法言。
尊昔見諸苦眾生， 發願與彼為依怙，
善哉若記昔諸行， 今正是時宜出家。
尊憶昔為眾生故， 身肉手足而無悋，
持戒忍辱及精進， 禪定智慧皆修行，
為求菩提勝福故， 一切世間無能及，
是諸眾生瞋恚癡， 尊以慈悲皆攝伏。
尊於愚癡邪見者， 而能廣起大悲心，
積集福智已無邊， 禪定神通極清淨。
身光能至於十方， 如月無雲而普照，
無數音樂聲微妙， 勸請菩薩速出家。』」
"Though palace maids sing with strings and song, Their beauty aims to sway the Bodhisattva, Yet by the mighty power of all Buddhas, These melodies are turned to Dharma speech.
O Noble One, you saw beings in suffering, And vowed to be their refuge and their guide. If ever such resolve inspired your past, Now is the time—leave home and walk the path.
Recall how for the sake of living beings, You gave your flesh, your limbs, without regret. In moral discipline, patience, and diligence, In meditation and in wisdom's light, You trained yourself, seeking Enlightenment— A merit surpassing all the world.
For beings overwhelmed by rage and ignorance, You tamed them with your boundless compassion. Toward those lost in false and twisted views, You opened wide a heart of profound care.
Immeasurable merit and wisdom you've amassed, Your meditation and powers are perfectly pure. Your body's radiance reaches all ten directions, Like moonlight shining through a cloudless sky. Countless subtle and wondrous melodies Now urge the Bodhisattva: arise, depart!"
佛告諸比丘：「爾時菩薩住於最勝微妙宮中，一切所須皆悉備具，殿堂樓閣眾寶莊嚴，幢幡寶蓋處處羅列，寶鈴寶網而嚴飾之，垂懸無量百千繒綵眾寶瓔珞。一切橋道以眾寶板之所合成，處處皆有眾寶香爐燒眾名香，珠交露幔張施其上。有諸池沼其水清冷，時非時華周遍開發，其池之中鳧鴈鴛鴦、孔雀翡翠、迦陵頻伽、共命之鳥出和雅音。其地純以瑠璃所成，光明可愛猶如明鏡，莊嚴綺麗無以為喻，人天見者莫不歡喜。復於一時，諸婇女等樂器之音，由十方佛威神力故，而說頌曰：
The Buddha told the monks: "At that time, the Bodhisattva resided in a supremely exquisite palace, where everything he needed was fully provided. The halls, towers, and pavilions were adorned with countless precious treasures. Banners, canopies, and jeweled umbrellas were displayed everywhere, decorated with jeweled bells and jeweled nets. Hundreds and thousands of silk streamers and jeweled ornaments hung all around. All the bridges and walkways were made of precious jeweled planks. In every place, jeweled incense burners sent forth the fragrance of fine incense, while canopies strung with pearls and crystal beads were stretched overhead. There were ponds with cool, clear water, and flowers of every season bloomed all around. In the ponds, ducks, geese, mandarin ducks, peacocks, kingfishers, kalaviṅka birds, and jīvajīvaka birds sang in harmonious, melodious tones. The ground was made entirely of beryl, luminous and lovely like a bright mirror, so beautiful that no comparison could do it justice. All who saw it—human or divine—were filled with joy. Then, at one moment, the melody of the courtesans' instruments, through the majestic power of the Buddhas of the ten directions, spoke in verse, saying:"
「『尊憶往昔發弘願， 愍諸眾生無依怙，
若證甘露大菩提， 救濟令之離苦惱。
如昔諸佛所行行， 獨處空山林野間，
證得如來一切智， 見諸貧乏施財寶。
尊昔已行於大施， 一切財寶皆能捨，
為諸眾生雨法雨， 今正是時宜出家。
尊於淨戒無缺減， 自昔多劫常修習，
解脫眾生諸煩惱， 今正是時宜出家。
尊修百千諸忍辱， 世間惡言皆忍受，
常以忍辱而調伏， 今正是時速出家。
尊行精進極堅強， 長時修習摧魔眾，
滅除一切三惡趣， 今正是時宜出家。
尊以勝定除諸垢， 灑甘露雨洽群生，
充滿世間諸渴乏， 今正是時宜出家。
尊以無邊大智慧， 斷除邪見愚癡惑，
尊應思惟昔弘願， 今正是時速出家。
尊昔已行無量億， 慈悲喜捨諸勝行，
以此一切諸勝行， 分布世間諸眾生。
婇女絃歌甚微妙， 以欲而感於菩薩，
十方諸佛威神力， 一切皆令為法音。
尊憶往昔為國王， 有人於前而從乞，
與我王位及國土， 歡喜捨之無悔恨。
尊昔曾為婆羅門， 名曰輸迦極精進，
慈孝供養於父母， 成熟無量婆羅門，
及餘眾生歸善道， 捨是身已生天上。
尊憶往昔作仙人， 歌利王瞋斷支節，
起大慈心無惱恨， 所傷之處皆流乳。
昔作奢摩仙子時， 父母居山同苦行，
王以毒箭誤而中， 抱慈無恨歡喜死。
尊憶昔為金色鹿， 見人渡河而被漂，
因起慈心以救之， 後反加害無瞋恨。
尊憶昔者為仙人， 寶珠誤墮於大海，
起精進心抒彼海， 龍王驚怖還寶珠。
尊於昔者為大仙， 慈心護彼歸命鴿，
有人從尊索是鴿， 自割身肉而稱之，
與鴿輕重乃齊等， 畢至命終為擁護。
又尊昔為奢摩仙， 人來問樹有幾葉，
善知多少而酬答， 其人不信天來證。
尊昔曾為鸚鵡鳥， 釋化為人來詰問，
所依之樹既枯折， 何為守之而不離？
答云依此而成長， 帝釋便生希有心，
即令枯樹重榮茂。 尊是受持功德者，
安處世間諸眾生， 置佛無邊功德海。
如是十方佛威神， 讚歎菩薩諸功德，
變諸婇女絃歌曲， 勸請菩薩速出家。
尊昔長劫發弘願， 拔諸眾生生死苦，
請憶往昔所行行， 今正是時宜出家。
尊憶往昔無邊劫， 以金銀等眾珍寶，
頭目王位及妻子， 見來求者歡喜施。
昔為首鞞幢牙王， 月燈珠髻及大悲，
堅猛妙目諸王等， 皆有威力能行施。
尊於多劫能持戒， 其戒清淨如明珠，
堅持守護無纖過， 亦如𤛆牛自愛尾。
尊憶曾為大象王， 獵師以箭中其身，
而起慈心無所報， 捐彼六牙而守戒。
尊憶多劫修諸忍， 因修忍故受眾苦，
請憶昔日為熊身， 見人凍餓而溫養，
彼歸路逢畋獵者， 將來共屠心不恨。
尊以精進堅固力， 為菩提故修諸行，
當伏魔王及軍眾， 今正是時宜出家。
尊憶昔為駿逸馬， 騰空利益諸世間，
於夜叉國濟眾生， 安置之於無畏處。
如是精進無邊劫， 神通智力除煩惱，
心極調柔坐寂定， 以此利益諸眾生。
尊於昔者為國王， 普使眾生行十善，
是諸眾生行善故， 命終皆得生梵世。
尊智能知善不善， 及了眾生諸根性，
智慧能入諸理趣， 今正是時速出家。
尊愍眾生墮邪見， 生老病死苦海中，
淨除生死險惡道， 示現涅槃真實路。
如是一切十方佛， 讚歎菩薩諸功德，
皆變婇女絃歌曲， 勸請菩薩速出家。
尊昔為王名勝福， 尸利尼彌訖瑟吒，
及雞薩梨千耶若， 法思光明堅強弓，
戒月光明進德光， 知恩能捨大威德。
王仙月形及猛實， 增長菩提求妙法，
善住月光殊勝行， 地塵勇施諸方主，
惠施寶髮清淨身， 作是及餘無量王，
皆悉能捨於難捨， 為諸如來雨法雨。
尊昔值遇恒沙佛， 悉皆承事無空過，
為求菩提度眾生， 今正是時速出家。
初事不空見， 值堅固花佛，
以一念清淨， 見毘盧舍那，
又遇栴檀佛， 以草炬供養，
又佛入城時， 以金末散地，
逢法自在佛， 說法讚善哉，
值普光如來， 一稱南無佛，
見大聚光佛， 供養以金花，
值光幢如來， 奉獻以掬豆，
又見智幢佛， 無憂花如來，
持粥以供養， 於彼發弘願。
又值寶髮佛， 供養以明燈，
見花光如來， 供養以良藥，
又值無畏佛， 施以寶瓔珞，
婆胝伽羅佛， 施波頭摩寶，
見娑羅王佛， 供養以純乳，
施名稱如來， 奉以師子座，
又見真實佛， 及高智如來，
曾頂禮圍遶。 又見龍施佛，
供養以衣服， 見增上行佛，
施以栴檀香， 又見致沙佛，
供養以妙鉢， 又見大嚴佛，
施優鉢羅花， 又值光王佛，
以妙寶供養， 又見釋迦佛，
施以金蓮華， 又值宿王佛，
讚歎如來德， 又見日面佛，
施以莊耳花， 又值妙意佛，
散以真頭花， 又見降龍佛，
施以摩尼寶， 又值增益佛，
奉上眾寶蓋， 又見藥師佛，
奉以勝妙座， 值師子幢佛，
奉以眾寶網， 又見持德佛，
以音樂供養， 又值迦葉佛，
奉以眾末香， 又見放光佛，
以妙花供養， 又值阿鞞佛，
奉以妙勝臺， 又見世供佛，
奉以妙花鬘， 又值多伽佛，
曾捨天王位， 又見難降佛，
施以眾妙香， 又值大光佛，
捨身而供養， 又見尚花佛，
獻寶莊嚴具， 又值法幢佛，
散以眾妙華， 又見作光佛，
奉優鉢羅花， 盡心而供養。
如是及餘無量佛， 一一皆以諸供具，
供養承事無空過， 願尊憶念過去佛，
及憶供養諸如來。 眾生苦惱無依怙，
請尊憶念速出家， 尊憶昔值然燈佛，
獲得清淨無生忍， 及五神通無退失，
從此即能往諸剎， 一念遍事諸如來。
有為諸法悉無常， 五欲王位皆不定，
為苦所逼諸眾生， 願速出家救濟之。
婇女絃歌奏清音， 以欲將惑於菩薩，
十方諸佛威神力， 所出眾聲演法言。
三界煩惱， 猶如猛火，
迷惑不離， 恒為所燒。
猶如浮雲， 須臾而滅，
合已還散， 如聚戲場。
念念不住， 如空中電，
遷滅迅速， 如水瀑流。
由愛無明， 輪轉五道，
循環不已， 如陶家輪。
染著五欲， 如被網禽，
欲如怨賊， 甚可怖畏。
處五欲者， 猶如履刃，
著五欲者， 如抱毒樹。
智者棄欲， 猶如糞坑，
五欲昏冥， 能令失念。
常為可怖， 諸苦之因，
能令生死， 枝條增長。
由彼漂溺， 生死河中，
聖人捨之， 如棄涕唾。
如見狂犬， 疾走而避，
如蜜塗刀， 如毒蛇首。
如戈戟刃， 如糞穢瓶，
不能捨離， 猶如餓狗，
囓其枯骨。 五欲不實，
妄見而生， 如水中月，
如谷中響， 如焰如幻，
如水上泡， 從分別生，
無有實法。 年在盛時，
愚癡愛著， 謂為常有，
不能厭捨。 老病死至，
壞其少壯， 一切惡之。
有財寶者， 不知遠離，
五家散失， 便生苦惱。
猶如樹木， 花果茂盛，
眾人愛之， 枝葉彫零。
棄而不顧， 老弱貧病，
亦復如是。 亦如鷲鳥，
世間惡之， 如霹靂火，
焚燒大樹， 亦如朽屋，
不久崩壞。 有法能離，
生老病死， 願尊出家。
為諸眾生， 說如斯法。
生老病死， 纏縛眾生。
如摩婁迦， 遶尼拘樹，
能奪勢力， 損壞諸根。
猶如嚴霜， 彫諸叢林，
盛年妙色， 因而變壞。
譬如山火， 四面俱至，
野獸在中， 周慞苦惱。
處生死者， 亦復如是，
願速出家， 而救脫之。
尊觀病苦， 損惱眾生，
猶如花林， 為霜所彫。
尊觀死苦， 恩愛永絕，
眷屬分離， 無復重覩。
猶如逝川， 亦如花落，
能害有力， 令不自在。
獨行無伴， 隨業而去，
一切壽命， 為死所吞。
如金翅鳥， 能食諸龍，
亦如象王， 為師子食。
如摩竭魚， 能吞一切，
亦如猛火， 焚燒叢林。
願尊憶昔， 發弘誓願，
今正是時， 宜速出家。
婇女伎樂， 欲惑菩薩，
諸佛神力， 變為法音。
是諸有為， 皆當壞滅，
如空中電， 無暫停息。
亦如坏器， 如假借物，
如腐草牆， 亦如砂岸。
依止因緣， 無有堅實，
如風中燈， 如水聚沫，
如水上泡， 猶如芭蕉，
中無堅實， 如幻如化。
猶如空拳， 展轉相因，
愚人不了， 妄生計著。
譬如人功， 及以麻枲，
木輪和合， 以成其繩。
離是和合， 即不成繩，
十二因緣， 一一分析，
過現未來， 無有體性，
求不可得， 亦復如是。
譬如種子， 能生於牙，
牙與種子， 不即不離。
從於無明， 能生諸行，
無明與行， 亦復如是。
不即不離， 體性空寂，
於因緣中， 求不可得。
譬如印泥， 泥中無印，
印中無泥， 要因泥印。
文像可覩， 依止根境，
有眼識生， 三事和合。
說為能見， 境不在識，
識不在境， 根境識中，
本無有見， 分別妄計，
境界相生。 智者觀察。
曾無相狀， 如幻夢等。
譬如鑽火， 木鑽人功，
三種和合， 得有火生，
於三法中， 本無有火。
和合暫有， 名曰眾生，
第一義中， 都不可得。
譬如咽喉， 及以脣舌，
擊動出聲， 一一分中，
聲不可得， 眾緣和合，
有此聲耳。 智者觀聲，
念念相續， 無有實法，
猶如谷響， 聲不可得。
譬如箜篌， 絃器及手，
和合發聲， 本無去來。
於諸緣中， 求聲不得，
離緣求聲， 亦不可得。
內外諸蘊， 皆悉空寂，
無我無人， 無壽命者。
尊於往昔， 值然燈佛，
已證最勝， 真實妙法。
願尊於今， 為眾生故，
雨甘露法， 使得充足。』」
"Great One, we recall how in the past you made vast vows, Moved by compassion for beings with no one to rely on— If you were to attain the great Enlightenment of the deathless, You would rescue them and free them from all suffering.
Just as the Buddhas of old walked their path, Dwelling alone in forests and mountain wilds, You too attained the all-knowing wisdom of the Tathāgata, And seeing the poor and destitute, you gave them wealth.
Great One, in the past you practiced great giving, Renouncing all treasures without exception, Pouring the rain of Dharma upon all beings— Now is the time to go forth.
Great One, your moral discipline is flawless, Perfected through countless eons of practice, Freeing beings from all their afflictions— Now is the time to go forth.
Great One, you perfected hundreds of thousands of kinds of patience, Bearing all the world's harsh words, Always taming yourself through patient endurance— Now is the time to go forth quickly.
Great One, your diligence is extremely strong, Long practiced to crush the hosts of Māra, Eliminating all three lower realms of rebirth— Now is the time to go forth.
Great One, with supreme concentration you removed all defilements, Sprinkling the rain of deathlessness to refresh all beings, Filling the world's every thirst— Now is the time to go forth.
Great One, with your boundless great wisdom, You cut off wrong views and the delusions of ignorance— Great One, remember your former vows, Now is the time to go forth quickly.
Great One, in the past you practiced immeasurable billions Of loving-kindness, compassion, joy, and equanimity— All these supreme practices You distributed to all beings of the world.
The maidens' music was supremely subtle, Surging with desire toward the Bodhisattva, But the awesome power of the Buddhas of the ten directions Transformed it all into the sound of Dharma.
Great One, remember when you were a king in the past, And someone came before you to beg: 'Give me your kingship and your realm'— You gave them joyfully without regret.
Great One, you were once a Brahmin Named Shuka, extremely diligent, Kind and filial, supporting your parents, Maturing countless Brahmins,
And leading other beings to the good path, Then, leaving that body, you were born in heaven.
Great One, remember when you were a sage, And King Kali angrily cut off your limbs— You aroused great loving-kindness without resentment, And from your wounds flowed milk instead of blood.
Once as the sage Shama, Your parents lived with you in the mountains practicing austerities, A king's poisoned arrow struck you by accident— Holding loving-kindness, without hatred, you died happily.
Great One, remember when you were a golden deer, Seeing a man drowning while crossing a river, You rescued him out of compassion— Later he harmed you in return, yet you felt no anger.
Great One, remember when you were a sage, And a precious jewel accidentally fell into the sea, With diligent effort you churned that ocean, And the dragon king, terrified, returned the jewel.
Great One, in the past you were a great sage, Kindly protecting a dove that had taken refuge, When someone came demanding that dove, You cut flesh from your own body and weighed it,
Until it matched the dove's weight— To the end of your life you shielded it.
Again, Great One, when you were the sage Shama, Someone asked how many leaves were on a tree, You knew exactly and answered— When the man doubted, heaven itself came to testify.
Great One, you were once a parrot, And Śakra, disguised as a man, came to question you: 'The tree you depend on has withered— Why do you stay and not leave it?'
You answered: 'It is by this tree that I grew.' The Lord of Gods was deeply moved, And caused the withered tree to flourish again. Great One, you are the bearer of merit,
Placing beings throughout the world In the Buddha's boundless ocean of virtue. Thus the Buddhas of the ten directions, by their divine power, Praise the Bodhisattva's many virtues,
Transforming the maidens' songs into Dharma— Urging the Bodhisattva to go forth quickly.
Great One, through long eons you made vast vows To lift beings from the suffering of birth and death— Remember the practices you undertook in the past, Now is the time to go forth.
Great One, remember in eons beyond measure, With gold, silver, and all precious things, Your head, eyes, kingship, and wives, You gave joyfully to those who came to beg.
Once you were King Shoupi Chuangya, King Moon-Lamp, Precious-Bun, and Great Compassion, Firm, Brave, Wonderful-Eye—all these kings and more Had great power and practiced giving.
Great One, through many eons you upheld moral discipline, Your precepts as pure as a bright pearl, Held and guarded without the slightest fault, Like a yak that cherishes its own tail.
Great One, remember when you were a great elephant king, A hunter struck your body with an arrow, Yet you roused loving-kindness and did not retaliate, Giving away your six tusks to keep your precepts.
Great One, remember how through many eons you perfected patience, Enduring great suffering because of it— Remember when you were a bear, Seeing a man frozen and starving, you warmed and fed him;
On his way back he met a hunter, And together they came to butcher you—yet you felt no resentment.
Great One, with the firm power of diligence, You practiced all virtues for Enlightenment— You will subdue Māra and his armies, Now is the time to go forth.
Great One, remember when you were a swift horse, Racing through the sky to benefit all worlds, Rescuing beings in the land of demons, Placing them in a place of safety.
Thus through boundless eons of diligence, With transcendent powers and wisdom you cleared away afflictions, Your mind supremely gentle, seated in stillness, Using this to benefit all beings.
Great One, in the past you were a king Who led all beings to practice the ten good deeds, And because those beings practiced goodness, At death they all were born in Brahma's heaven.
Great One, your wisdom knows what is good and what is not, And understands the natures of all beings, Wisdom enters all truths and meanings— Now is the time to go forth quickly.
Great One, you pity beings fallen into wrong views, In the ocean of suffering of birth, aging, sickness, and death— Cleanse the dangerous paths of birth and death, Show the true road to Nirvāṇa.
Thus all the Buddhas of the ten directions, Praising the Bodhisattva's virtues, All transform the maidens' songs into Dharma— Urging the Bodhisattva to go forth quickly.
Great One, in the past you were King Superior Fortune, Shri Nim Ikshvaku, And Kisaśalā, the thousand-yajña king, Dharma-Thought, Radiance, Strong Bow,
Precepts-Moon, Radiance, Diligence-Virtue, Gratitude, Renunciation, Great Majesty— King-Sage Moon-Form and Fierce Truth, Growth of Enlightenment seeking the wondrous Dharma,
Dwelling-Well, Moonlight, Supreme Practice, Earth-Dust, Brave Giving, Lord of All Directions, Gift of Precious Hair, Pure Body— These and countless other kings—
All were able to give what is hard to give, Pouring Dharma-rain for all the Tathāgatas.
Great One, you encountered Buddhas as numerous as the sands of the Ganges, Serving them all without a single omission, Seeking Enlightenment to liberate beings— Now is the time to go forth quickly.
First you served the Unfailing Vision Buddha, And encountered the Flower of Firmness Buddha; With a single moment of pure faith, You beheld Vairocana.
Then you met the Sandalwood Buddha, And offered a grass torch; When that Buddha entered the city, You scattered gold dust on the ground.
You met the Dharma-Freedom Buddha, And praised his teaching with 'Excellent!'; You encountered the Universal Light Tathāgata, And once uttered 'Homage to the Buddha.'
You saw the Great Gathering of Light Buddha, And offered golden flowers; You met the Light Banner Tathāgata, And presented a handful of beans.
You saw the Wisdom Banner Buddha, And the Unwavering Flower Tathāgata, Offering porridge in reverence, Making vast vows before them.
You met the Precious Hair Buddha, And offered bright lamps; You saw the Flower Light Tathāgata, And offered fine medicine.
You met the Fearless Buddha, And gave precious necklaces; To the Bhṛigikāra Buddha, You gave a lotus-gem.
You saw the Shāla King Buddha, And offered pure milk; To the Renowned Tathāgata, You presented a lion's throne.
You saw the True Reality Buddha, And the High Wisdom Tathāgata, Prostrating and circumambulating them. You saw the Dragon-Gift Buddha,
Offering robes; You saw the Supreme Practice Buddha, And offered sandalwood incense; You saw the Kṣāma Buddha, And offered a fine bowl.
You saw the Great Adornment Buddha, And offered blue lotus flowers; You met the Light King Buddha, And offered exquisite treasures; You saw the Shākya Buddha, And offered golden lotuses.
You met the Constellation King Buddha, And praised the Tathāgata's virtues; You saw the Sun-Face Buddha, And offered ear-ornament flowers; You met the Wondrous Mind Buddha, And scattered true head-flowers.
You saw the Dragon-Subduing Buddha, And offered a maṇi jewel; You met the Increasing Virtue Buddha, And presented a jewelled canopy; You saw the Medicine Buddha, And offered a supreme and wonderful seat.
You met the Lion-Banner Buddha, And presented a net of jewels; You saw the Upholding Virtue Buddha, And offered music in reverence; You met Kāśyapa Buddha, And offered all kinds of incense powders.
You saw the Emitting Light Buddha, And offered wondrous flowers; You met the Akṣobhya Buddha, And presented a magnificent terrace; You saw the World-Offering Buddha, And offered beautiful flower garlands.
You met the Multi-Go Buddha, And once renounced the position of celestial king; You saw the Hard-to-Subdue Buddha, And offered all kinds of fine incense; You met the Great Light Buddha, And gave your very body in offering.
You saw the Still-Flower Buddha, And presented jewel-adorned ornaments; You met the Dharma-Banner Buddha, And scattered all kinds of beautiful flowers; You saw the Light-Making Buddha, And offered blue lotuses with all your heart.
Thus and with countless other Buddhas, To each and every one with all kinds of offerings, You served and supported without a single omission— Great One, remember the Buddhas of the past,
And remember how you served the Tathāgatas. Beings in suffering have no one to rely on— Great One, remember and go forth quickly. Great One, remember when you met Dīpaṃkara Buddha,
You attained the pure acceptance of the non-arising of dharmas, And the five transcendent powers, never lost— From then on you could visit all pure lands, Serving all Tathāgatas in a single moment.
All conditioned things are impermanent, The five desires and kingship are all uncertain— Beings oppressed by suffering, May the Great One go forth quickly to rescue them.
The maidens played their sweet music, Trying to seduce the Bodhisattva with desire, But the awesome power of the Buddhas of the ten directions Turned all those sounds into Dharma words:
'The afflictions of the three realms, Are like raging fire— Beings, deluded and clinging, Are constantly burned by it.
Like floating clouds, They vanish in a moment— Gathering then scattering, Like a crowd at a play.
Moment by moment they do not stay, Like lightning in the sky, They pass and perish swiftly, Like a rushing waterfall.
Through craving and ignorance, Beings revolve through the five paths, Circling without end, Like a potter's wheel.
Clinging to the five desires, Like birds caught in a net— Desire is like a bandit-enemy, Extremely terrifying.
Those who dwell in the five desires Are like treading on blades; Those attached to the five desires Are like embracing a poisonous tree.
The wise abandon desire As if it were a cesspool; The five desires darken the mind, Causing loss of awareness.
They are always the source Of all fearsome suffering, Causing the branches of birth and death To grow ever longer.
They sweep beings away, Drowning them in the river of saṃsāra— The noble ones abandon them As if spitting out phlegm.
Like seeing a rabid dog, One flees quickly; Like honey smeared on a blade, Like the head of a venomous snake,
Like spear blades, Like a vessel of filth— Those who cannot let go Are like starving dogs
Gnawing on dry bones. The five desires are unreal, Born from false perception— Like the moon in water,
Like an echo in a valley, Like a mirage, like an illusion, Like a bubble on water— Born from discrimination,
They have no real essence. In the prime of youth, Fools, clinging in ignorance, Think they are permanent,
And cannot bear to renounce them. But aging, sickness, and death arrive, Destroying their youth and vigor— All things pass away.
Those with wealth and treasure Do not know to let go, Until the five calamities scatter it all, And then suffering arises.
Like a tree With lush blossoms and fruit, Loved by all— But when its branches and leaves wither,
All abandon it without a backward glance. The aged, the weak, the poor, the sick— It is the same for them. Like vultures,
The world despises them; Like a thunderbolt of fire Burning a great tree; Like a decaying house,
Collapsing before long. There is a Dharma that can free one From birth, aging, sickness, and death— May the Great One go forth And teach this Dharma to all beings.
Birth, aging, sickness, and death Bind and entangle all beings, Like a strangling vine Coiling around a great tree,
Sapping its strength, Destroying its faculties, Like killing frost Withering all the groves—
The beauty of youth Is thereby transformed and destroyed. Like a mountain fire Raging from all four sides,
Wild beasts within Run in panic and distress— Those dwelling in birth and death Are just the same.
May the Great One go forth quickly To rescue and free them.
Great One, see the suffering of sickness, How it afflicts and harms beings, Like a grove of flowers Withered by frost.
Great One, see the suffering of death— Love and affection are severed forever, Family and kin are parted, Never to be seen again.
Like a river flowing away, Like blossoms falling, It destroys even the strong, Leaving them without freedom.
Alone, without companion, Following karma as it goes— All life spans Are devoured by death.
Like the garuḍa bird That feeds on serpents, Like the elephant king Eaten by a lion—
Like the makara fish That swallows everything, Like a raging fire Burning through the forest.
Great One, remember your former Great vows of deliverance— Now is the time; Go forth quickly.
The maidens' music Sought to seduce the Bodhisattva, But the Buddhas' divine power Transformed it into Dharma sound:
'All conditioned things Will surely be destroyed, Like lightning in the sky, Without a moment's rest.
Like a clay vessel, Like borrowed goods, Like a wall of rotting grass, Like a bank of sand—
Depending on causes and conditions, They have no solidity— Like a lamp in the wind, Like a mass of foam,
Like a bubble on water, Like a plantain tree— Hollow within, without substance, Like illusion, like transformation.
Like a fist in the air, Produced by mutual dependence— Fools, not understanding, Falsely grasp and cling.
Just as rope is made Through human effort With flax, wood, and wheel All combined together—
Apart from that combination, No rope exists. The Twelve Links of Dependent Origination, Analyzed one by one—
Past, present, and future— Have no essence of their own, Nowhere to be found— It is exactly the same.
Just as a seed Can give rise to a sprout, And the sprout and seed Are neither identical nor separate—
From ignorance Arising are the formations, And ignorance and formations Are likewise—
Neither identical nor separate, Their nature empty and still— Within causes and conditions, They cannot be found.
Like a seal pressed in clay— In the clay there is no seal, In the seal there is no clay, Yet needing both clay and seal,
The image can be seen. Depending on the sense organ and its object, Eye-consciousness arises— When these three are combined,
One speaks of "seeing." Yet the object is not in consciousness, Consciousness is not in the object— Within organ, object, and consciousness,
There is originally no seeing. Through discrimination and false thought, The appearance of an object arises. The wise observe—
There is never any real form, Just like illusion, dream, and the like.
Like drilling for fire, Wood, drill, and human effort— When these three combine, Fire arises.
Yet within these three, There is originally no fire. When conditions combine momentarily, We name it "a being"—
But in ultimate truth, It cannot be found at all.
Like the throat, lips, and tongue Moving together to produce sound— Within each part alone, No sound can be found.
When many conditions combine, This sound arises. The wise observe sound— Moment to moment, continuously,
It has no real essence, Like an echo in a valley— Sound cannot be found.
Like a harp— Strings, instrument, and hand Combining to produce sound— Originally it neither comes nor goes.
Among all the conditions, Sound cannot be found; Apart from conditions, Sound also cannot be found.
All the aggregates, internal and external, Are completely empty and still— There is no self, no person, No living being, no life-span.
Great One, in the distant past, You met Dīpaṃkara Buddha And already realized the supreme, True and wondrous Dharma.
May the Great One now, for the sake of all beings, Pour down the rain of deathlessness, So that they may all be fully satisfied.'"
佛告諸比丘：「菩薩聞是偈已，專趣菩提正念不惰。何以故？菩薩於長夜時，尊重恭敬供養正法及說法師，深生淨信求於正法，好樂正法住於正法，隨所聽聞心無厭足，開悟眾生。於法施主深生尊重，為他演說無所希望，亦不因法而求財寶，為眾說法未曾慳悋。勇猛精進一心勤求，法為依止守護法藏，住於忍辱修行波若通達方便。」
The Buddha told the monks: "When the bodhisattva hears this verse, he focuses single-mindedly on Enlightenment and does not slacken in Right Mindfulness. Why is this? Because over countless ages, the bodhisattva has honored, respected, and made offerings to the true Dharma and to those who teach it. He has deeply cultivated pure Faith, seeking the true Dharma, delighting in it, and abiding in it. Whatever he hears, his mind never grows weary, and he awakens living beings. He deeply respects those who give the gift of Dharma, teaching others without any expectation of reward, never seeking wealth or treasures in exchange for the Dharma, and never being stingy in sharing it with others. With courageous Diligence, he earnestly pursues the Dharma with unwavering focus, relying on the Dharma as his refuge and guarding the treasury of Dharma. He abides in Patience, cultivates the perfection of wisdom, and fully masters all skillful means."
佛告諸比丘：「菩薩於多劫來，遠離世間五欲之過，為成就眾生，示現處於貪欲境界，積集增長一切善根殊勝福德資粮之力，示現受用廣大微妙五欲境界，而於其中心得自在。菩薩是時憶念往昔所發誓願，由是昔願思惟佛法皆悉現前，而起大悲觀察世間，富貴熾盛會歸磨滅，又觀生死多諸煩惱險惡怖畏，欲速除斷入大涅槃。」
The Buddha told the monks: "Over countless eons, the Bodhisattva has moved beyond the faults of worldly desires. Yet, to help living beings grow, he deliberately appears to dwell within the realm of desire, steadily building up all roots of goodness and the strength of profound virtuous merit. He appears to enjoy vast and exquisite pleasures of the senses, but within his mind, he remains utterly free and at ease. At that moment, the Bodhisattva recalls the vows he made in the past. Through those past vows, thoughts of the Dharma arise clearly before him. He then stirs great compassion as he observes the world—seeing that even the most splendid wealth and glory inevitably crumble and fade. He also sees that the cycle of birth and death is filled with troubles, dangers, and fears. Thus, he resolves to swiftly cut through all of it and enter the great peace of Nirvana."
佛告諸比丘：「菩薩久已了知生死過患，不取不著，樂求如來真實功德，依阿蘭若寂靜之處，其心常樂利益自他，於無上道勇猛精進，令一切眾生得安樂故、得利益故、得寂靜故、得涅槃故，常起大慈大悲，能以四攝攝諸眾生無有厭倦，觀諸眾生猶如一子。於諸境界心無所著，設大施會增長福德，遠離慳貪施不望報，於長夜中勇猛精進，善能降伏貪瞋憍慢慳嫉煩惱，未曾暫忘一切智心。著大施甲被精進鎧，以大悲心度脫眾生，智力堅強恒無退失，等心眾生隨其意樂皆令滿足。知時非時悟法非法，迴向菩提。於惠施中三事清淨，以金剛智除斷四魔，戒行成就善能守護身語意業，乃至小罪而懷大懼心常清淨，於諸垢濁，惡言毀呰、輕弄誹謗、打辱繫縛，曾無濁亂。具足忍辱心性調柔，所作事業常能堅固，於一切善心無退轉。念智具足恒修正定，獲智慧明能破諸暗。心常觀見苦空無常不淨之法，已善修習四念處、四正勤、四如意足、五根、五力、七菩提分、八聖道分。又常安住奢摩他、毘鉢舍那，深入緣起覺悟真實，恒自了知不因他解，遊三脫門，了知諸法如幻如夢如影，如水中月，如鏡中像，如熱時焰，如呼聲響。」
The Buddha told the monks: "The bodhisattva has long understood the faults of birth and death. He does not grasp or cling to them, but joyfully seeks the true virtues of the Tathāgata. Dwelling in remote, quiet places, his mind constantly delights in benefiting himself and others. On the supreme path, he strives with courageous diligence, so that all beings may find happiness, gain benefit, attain tranquility, and reach nirvana. He constantly arouses great compassion, and skillfully uses the four methods of attraction to guide beings without ever growing weary. He regards all beings as his own children.
His mind is not attached to any object. He holds great giving assemblies to increase merit, and, free from stinginess, he gives without expecting reward. Through the long night of ignorance, he strives diligently, skillfully subduing the defilements of greed, anger, pride, stinginess, and jealousy. He never forgets, even for a moment, the mind that seeks enlightenment.
He puts on the armor of generosity and the mail of diligence, and with a mind of great compassion, he liberates beings. His wisdom and strength are firm and never decline. With an impartial mind, he fulfills the wishes of all beings according to their desires. He knows what is timely and what is not, and understands what is Dharma and what is not, dedicating all merit toward enlightenment.
In his giving, the three aspects are pure. With the diamond-like wisdom, he cuts off the four demons. His observance of precepts is accomplished, and he skillfully guards the actions of body, speech, and mind. Even for a minor offense, he feels great fear, and his mind remains pure. Amidst all defilements—harsh words, slander, ridicule, abuse, beating, humiliation, and imprisonment—his mind is never disturbed.
He is fully endowed with patience, and his nature is gentle and pliable. Whatever work he undertakes, he does with firm resolve, and his mind never retreats from any wholesome quality. Mindfulness and wisdom are complete, and he constantly cultivates right concentration. He attains the light of wisdom, which dispels all darkness.
His mind constantly observes the qualities of suffering, emptiness, impermanence, and impurity. He has already well cultivated the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.
He constantly abides in tranquility and insight, deeply penetrating dependent origination and awakening to ultimate reality. He understands by himself, not relying on others' explanations. He roams freely through the three gates of liberation, and understands that all phenomena are like illusions, like dreams, like shadows, like the moon in water, like images in a mirror, like a mirage in summer heat, and like an echo in response to a call."
佛告諸比丘：「菩薩從多劫來，於四威儀恒住如是智慧、如是功德、如是精進、如是利益。十方諸佛復令宮中婇女樂器出微妙聲勸發菩薩。又欲化諸宮中婇女，即時證得四種法門。何等為四？一者方便布施愛語利行同事，而攝取之。二者紹三寶種能使不絕，不壞一切智性不退願力。三者智力堅固，大慈大悲不捨眾生。四者有殊勝智慧資粮之力，分別一切菩提分法。大嚴法門得現前故，以此四種為欲成就宮中諸婇女故，即於是時作大神通，令諸婇女解悟樂音所出言詞百千法門，所謂廣大心，愍眾生心，求菩提心，發起深心，而於佛法令生淨信，遠離憍慢尊重正法，知善不善，憶念諸佛，布施、持戒、忍辱、精進、禪定、智慧，六神通，四攝法，四無量，四念處，四正勤，四如意足，五根，五力，七菩提分，八聖道分，一一分別奢摩他、毘鉢舍那。無常苦空無我不淨，無貪寂滅，無生盡智，乃至涅槃。菩薩神通令音樂中出如是聲。諸婇女等聞是聲已，生希有心歡喜踊躍得未曾有。」
The Buddha told the monks, "Throughout countless eons, the bodhisattva has constantly dwelt in these four forms of dignified conduct, abiding in such wisdom, such merit, such diligence, and such benefit. The Buddhas of the ten directions further caused the palace maids and musical instruments to emit subtle and wondrous sounds to inspire the bodhisattva. Moreover, wishing to transform the palace maids, the bodhisattva immediately realized four kinds of Dharma gates. What are the four? The first is skillful means—generosity, kind words, beneficial actions, and cooperation—to guide and embrace them. The second is to continue the lineage of the Three Jewels so that it never ceases, without destroying the nature of all-knowing wisdom or retreating from the power of vows. The third is firm wisdom and strength, with great compassion and great loving-kindness, never abandoning sentient beings. The fourth is the power of exceptional wisdom and merit, discerning all factors of enlightenment. Because the Great Adornment Dharma gate became manifest, and in order to accomplish the transformation of the palace maids, the bodhisattva then performed great miraculous powers, causing the maids to understand and awaken to the hundreds of thousands of Dharma gates expressed through the music's words—namely, a vast mind, a mind of compassion for sentient beings, a mind seeking enlightenment, and the arising of a profound mind, generating pure faith in the Buddha's Dharma, distancing themselves from arrogance, respecting the true Dharma, knowing what is wholesome and unwholesome, recollecting the Buddhas, and practicing generosity, moral discipline, patience, diligence, meditation, wisdom, the six superknowledges, the four methods of guidance, the four immeasurable states, the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path—each one analyzed through calm abiding and insight meditation. Impermanence, suffering, emptiness, non-self, impurity, freedom from greed, cessation, no-birth, the wisdom of exhaustion, and even nirvana. Through the bodhisattva's miraculous power, such sounds arose from the music. When the maids heard these sounds, they gave rise to a mind of rare wonder, rejoicing and leaping with joy, experiencing what they had never known before."
佛告諸比丘：「菩薩處王宮時，能令八萬四千諸婇女等，發阿耨多羅三藐三菩提心。復有無量百千諸天聞如是法，於阿耨多羅三藐三菩提得不退轉，說微妙偈，勸請菩薩速疾出家。」