Chapter 12: The Chapter on Renunciation

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

Pǔ Yào Jīng, Volume 4

Translated by Tripiṭaka Master Zhu Fahu (竺法護 [zhu fa hu]) of the Western Jin Dynasty (西晉 [xi jin]) from Yuezhi (月氏 [yue shi])

pǔ yào jīng juǎn dì sì

xī jìn yuè shì sān cáng zhú fǎ hù yì

◎chū jiā pǐn dì shí èr

pu yao jing juan di si

xi jin yue shi san cang zhu fa hu yi

◎chu jia pin di shi er

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0504c15] “At that time, Bodhisattva (菩薩 [pu sa]) surveyed his dependents, viewing the multitude of jīnǚ (伎女 [ji nu]) as if they were wooden figures; their hundred joints hollow, like a banana tree with nothing substantial inside; heads dishevelled, leaning against drums; burdens abandoned, sprawled over lutes; propping each other with pillows, arms and legs sprawled on the ground; snot, tears, and saliva flowing from their mouths; qín (琴 [qin]), sè (瑟 [se]), zhēng (箏 [zheng]), dí (笛 [di]), and musical instruments scattered everywhere; jiāojīng (鵁鶄 [jiao jing]) and yuānyang (鴛鴦 [yuan yang]) — all such creatures, fear-stricken, were sound asleep. Bodhisattva (菩薩 [pu sa]) looked over and observed his wife, fully seeing her form, hair, nails, brain, bones, teeth, skull, skin, flesh, sinews, veins, fat, blood, heart, lungs, spleen, kidneys, liver, gall, intestines, stomach, excrement, urine, snot, and saliva. Externally, it was a leather bag containing foulness, with nothing admirable about it. It was merely strongly perfumed with incense and adorned with beautiful colors, borrowed and soon to be returned, not to be kept for long. Of a hundred-year lifespan, half is wasted in sleep, and there are many worries, with little joy. Licentiousness ruins virtue and makes people foolish, and is not praised by the Buddhas (諸佛 [zhu fu]), Pratyekabuddhas (緣覺 [yuan jue]), or True Sages (真人 [zhen ren]). Therefore, it is said: ‘Greed for lust leads to old age, anger leads to illness, and ignorance leads to death. Only by eliminating these three can one attain the Dao (道 [dao]). All existence is like an illusion. The three realms (三界 [san jie]) offer no refuge; only the Dao (道 [dao]) is reliable.’ Thereupon, he recited this verse:

‘Seeing them, compassion arose,
Sighing, great sorrow was expressed;
This world is filled with bitter suffering,
Why then delight in love and desire?
Filled with sorrow, pitying the ignorant and dark,
They deem the suffering of desire as peace;
Abandoning greed brings joy and wisdom,
Without renunciation, peace cannot be found.’

[0504c15] “ěr shí pú sà pǔ guān juàn shǔ, shì zhòng jì nǚ yóu rú mù rén； bǎi jié kōng zhōng, pì rú bā jiāo zhōng wú yǒu shí； luàn tóu yǐ gǔ, wěi dān fú qín, gèng xiāng fú zhěn, bì jiǎo wěi de, bí tì mù lèi kǒu zhōng liú xián, qín sè zhēng dí lè qì zòng héng； jiāo jīng yuān yāng jīng bù zhī bèi, jiē xī chún mián ér wò. pú sà biàn guān gù shì qí qī, jù jiàn xíng tǐ, fà zhǎo nǎo suǐ, gǔ chǐ dú lóu, pí fū jī ròu, jīn mài fáng xuè, xīn fèi pí shèn, gān dǎn cháng wèi, shǐ niào tì tuò, wài shì gé náng zhōng yǒu chòu chù, wú yī kě qí, qiáng xūn yǐ xiāng shì yǐ huá cǎi, yóu jiǎ jiè dāng hái, yì bù dé jiǔ jì； bǎi nián zhī mìng wò xiāo qí bàn, yòu duō yōu huàn qí lè wú jǐ, yín yì bài dé lìng rén yú chī, fēi bǐ zhū fú yuán jué zhēn rén suǒ chēng yù yě. gù yuē: ‘tān yín zhì lǎo, chēn huì zhì bìng, yú chī zhì sǐ, chú cǐ sān zhě nǎi kě dé dào. yī qiè suǒ yǒu jiē rú huàn huà, sān jiè wú hù, wéi dào kě shì.’ yú shì sòng yuē:

“ ‘jiàn bǐ xìng cí mǐn,　　tàn xī fā dà āi；
　　shì shì dú tòng nán,　　hé yīn lè ài yù.
　　huái yōu lián yú míng,　　yù kǔ fǎn wèi ān；
　　shě tān lè zhì huì,　　bù shě bù dé ān.’

[0504c15] "er shi pu sa pu guan juan shu, shi zhong ji nu you ru mu ren; bai jie kong zhong, pi ru ba jiao zhong wu you shi; luan tou yi gu, wei dan fu qin, geng xiang fu zhen, bi jiao wei de, bi ti mu lei kou zhong liu xian, qin se zheng di le qi zong heng; jiao jing yuan yang jing bu zhi bei, jie xi chun mian er wo. pu sa bian guan gu shi qi qi, ju jian xing ti, fa zhao nao sui, gu chi du lou, pi fu ji rou, jin mai fang xue, xin fei pi shen, gan dan chang wei, shi niao ti tuo, wai shi ge nang zhong you chou chu, wu yi ke qi, qiang xun yi xiang shi yi hua cai, you jia jie dang hai, yi bu de jiu ji; bai nian zhi ming wo xiao qi ban, you duo you huan qi le wu ji, yin yi bai de ling ren yu chi, fei bi zhu fu yuan jue zhen ren suo cheng yu ye. gu yue: 'tan yin zhi lao, chen hui zhi bing, yu chi zhi si, chu ci san zhe nai ke de dao. yi qie suo you jie ru huan hua, san jie wu hu, wei dao ke shi.' yu shi song yue:

" 'jian bi xing ci min, tan xi fa da ai;
shi shi du tong nan, he yin le ai yu.
huai you lian yu ming, yu ku fan wei an;
she tan le zhi hui, bu she bu de an.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0505a04] “Thereupon, Bodhisattva (菩薩 [pu sa]), observing the hòugōng (後宮 [hou gong]) with this dharma-gate, gave rise to great compassion and shed tears, feeling deep pity. There are thirty-two types of foolish people, harming sentient beings. The deluded, being harmed by this, are born into the eight difficulties (八難 [ba nan]). What they perceive as evil defilements are like a painted vase full of poison, which the foolish do not understand, taking it for sweet dew. The foolish are sometimes affected by it, like a swift current washing away an elephant. The foolish delight in it as if drinking poisoned water. The foolish dwelling in it are like a dog gnawing on a bone. The foolish falling into it are like a person entering smoke. The foolish clinging to evil are like ink staining clothes. The foolish trapped by it are like a bird caught in a net. The foolish seeing release are like a butcher preparing an animal for slaughter. The foolish approaching it do not see the coming danger. The foolish sinking into it are like an old ox drowning in mud. The foolish throwing themselves into it are like a broken ship sinking in the great ocean. The foolish falling into it are like a blind person falling into a valley. The foolish, without limit, are like a bottomless abyss. The foolish consumed by it are like the burning of heaven and earth during a kalpa (劫 [jie]). The foolish deluded by it are like a wheel without end. The foolish turning therein are like a blind person entering a mountain. The foolish rushing wildly in it are like a dog with its head tied. The foolish wasting away in it are like burning grass and trees in winter. The foolish diminishing daily are like the moon after the fifteenth day. The foolish enduring it are like small dragons encountering the Garuda bird (金翅鳥 [jin chi niao]). The foolish encountering it are like the makara fish (摩竭魚 [mo jie yu]) swallowing a large ship. The foolish troubled by it are like a merchant encountering robbers. The foolish fearing it are like a great tree being cut down. The foolish worrying about it are like encountering a poisonous snake. The foolish delighting in it are like a knife smeared with honey, given to a child to lick. The foolish deluded by it are like fire burning a withered tree. The foolish encountering it are like an infant playing with feces. The foolish caught by it are like a hook and club guiding an elephant. The foolish exhausting their roots of virtue are like a gambler losing his wealth, his merits dissolving. The foolish being abandoned are like a careless merchant falling prey to lustful demons. These are the thirty-two things. Observing the hòugōng (後宮 [hou gong]), he contemplated the defilement of the cǎinǚ (婇女 [cai nu]) and chastised himself, saying, ‘This body is a source of suffering and harm; do not cling to it again. Do not think such thoughts. Enter into emptiness and purity, with a mind unattached.’ Thereupon, he recited this verse:

‘From head to foot, observe,
Nothing pure is seen;
Do not covet this body,
It is a field of sin and merit.
Therefore, one should keep distant from the body,
From tears, snot, and foul secretions;
Hence, do not cling to it,
Walk purely like a lotus flower.
Discard manifold impurities,
Cultivate equanimity and tranquility;
Knowing all hair pores,
Like worms, they are not to be desired.
This body is like an elephant,
A collection of bones, marrow, flesh, and blood;
Covered by sinews and skin,
With hair, fur, nails, and teeth.
There are eighty thousand kinds of insects,
Day and night consuming its form;
If there be wise ones,
They will never consider this body as real.’ ”

[0505a04] “yú shì pú sà yǐ sī fǎ mén chá yú hòu gōng, xìng fā dà āi ér wèi yǔ lèi, xīn shén mǐn zhī； chī rén yǒu sān shí èr, hài yú zhòng shēng； yú zhě mí huò, wèi cǐ suǒ hài shēng yú bā nán, suǒ jiàn è rǎn yóu rú huà píng dú mǎn qí zhōng, yú zhě bù jiě wèi zhī gān lù, yú zhě huò zhōng, shǐ shuǐ piào xiàng； yú zhě lè zhī rú yǐn dú shuǐ, yú rén chù shì rú quǎn yǎo gǔ, yú rén duò cǐ rú rén rù yān, yú rén tān è rú mò tú yī, yú rén è cǐ rú niǎo duò wǎng, yú rén jiàn miǎn rú tú yì chù, yú rén jìn cǐ bù jiàn lái nán, yú rén méi cǐ rú lǎo niú nì ní, yú rén tóu cǐ yóu ruò pò chuán méi yú dà hǎi, yú rén duò cǐ rú máng tóu gǔ, yú rén bù dé xiàn rú yuān wú dǐ, yú rén jiāo cǐ jié shāo tiān de, yú rén mí cǐ rú lún wú jì, yú wǎn zhuǎn cǐ shēng máng rù shān, yú chí yì cǐ ruò gǒu fù tóu, yú rén xiāo cǐ dōng shāo cǎo mù, yú rén rì sǔn rú yuè shí wǔ rì hòu, yú rén fú cǐ rú zhū xiǎo lóng zāo jīn chì niǎo, yú rén zāo cǐ rú mó jié yú tūn yú dà zhōu, yú rén nǎo cǐ rú jiǎ yù zéi, yú rén jù cǐ rú dà shù bèi zhuó, yú rén yōu cǐ rú yù dú shé, yú rén lè cǐ rú mì tú dāo yǔ ér shì zhī, yú rén huò cǐ huǒ shāo kū shù, yú rén yù cǐ yīng ér nòng shǐ, yú rén wèi cǐ zhuǎn rú gōu wō xiàng, yú jǐn dé běn rú bó shī cái gōng zuò xiāo huà, yú rén jiàn qì rú fàng yì jiǎ duò yú yín guǐ, shì wèi sān shí èr shì. guān yú hòu gōng, chá zhū cāi nǚ bù jìng zhī xiǎng, zì mà jǐ shēn, zuò shēn huàn hài wù fù tān shēn, mò niàn shì yì, rù yú kōng jìng, xīn wú suǒ zhe. yú shì sòng yuē:

“ ‘cóng tóu guān zhì zú,　　chá zhī wú yī jìng；
　　wù dé tān qí shēn,　　shì wèi zuì fú tián.
　　yǐ gù dāng yuǎn shēn,　　lèi tì tuò è lù；
　　yóu cǐ mò liàn zhī,　　xíng jìng rú lián huá.
　　qì ruò gàn bù jìng,　　xìng píng děng diào dìng；
　　yǐ zhī zhū máo kǒng,　　rú chóng bù kě mù.
　　qí shēn yóu rú xiàng,　　gǔ suǐ ròu xuè hé；
　　jīn mài pí guǒ zhī,　　fà máo zhū zhǎo chǐ.
　　yǒu bā wàn zhǒng chóng,　　sù yè shí qí tǐ；
　　ruò yǒu míng zhì zhě,　　zhōng bù jì yǒu shēn.’ ”

[0505a04] "yu shi pu sa yi si fa men cha yu hou gong, xing fa da ai er wei yu lei, xin shen min zhi; chi ren you san shi er, hai yu zhong sheng; yu zhe mi huo, wei ci suo hai sheng yu ba nan, suo jian e ran you ru hua ping du man qi zhong, yu zhe bu jie wei zhi gan lu, yu zhe huo zhong, shi shui piao xiang; yu zhe le zhi ru yin du shui, yu ren chu shi ru quan yao gu, yu ren duo ci ru ren ru yan, yu ren tan e ru mo tu yi, yu ren e ci ru niao duo wang, yu ren jian mian ru tu yi chu, yu ren jin ci bu jian lai nan, yu ren mei ci ru lao niu ni ni, yu ren tou ci you ruo po chuan mei yu da hai, yu ren duo ci ru mang tou gu, yu ren bu de xian ru yuan wu di, yu ren jiao ci jie shao tian de, yu ren mi ci ru lun wu ji, yu wan zhuan ci sheng mang ru shan, yu chi yi ci ruo gou fu tou, yu ren xiao ci dong shao cao mu, yu ren ri sun ru yue shi wu ri hou, yu ren fu ci ru zhu xiao long zao jin chi niao, yu ren zao ci ru mo jie yu tun yu da zhou, yu ren nao ci ru jia yu zei, yu ren ju ci ru da shu bei zhuo, yu ren you ci ru yu du she, yu ren le ci ru mi tu dao yu er shi zhi, yu ren huo ci huo shao ku shu, yu ren yu ci ying er nong shi, yu ren wei ci zhuan ru gou wo xiang, yu jin de ben ru bo shi cai gong zuo xiao hua, yu ren jian qi ru fang yi jia duo yu yin gui, shi wei san shi er shi. guan yu hou gong, cha zhu cai nu bu jing zhi xiang, zi ma ji shen, zuo shen huan hai wu fu tan shen, mo nian shi yi, ru yu kong jing, xin wu suo zhe. yu shi song yue:

" 'cong tou guan zhi zu, cha zhi wu yi jing;
wu de tan qi shen, shi wei zui fu tian.
yi gu dang yuan shen, lei ti tuo e lu;
you ci mo lian zhi, xing jing ru lian hua.
qi ruo gan bu jing, xing ping deng diao ding;
yi zhi zhu mao kong, ru chong bu ke mu.
qi shen you ru xiang, gu sui rou xue he;
jin mai pi guo zhi, fa mao zhu zhao chi.
you ba wan zhong chong, su ye shi qi ti;
ruo you ming zhi zhe, zhong bu ji you shen.' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0505b10] The Buddha (佛 [fu]) told the bhikshus (比丘 [bi qiu]): “Bodhisattva (菩薩 [pu sa]) contemplated the body in this way. All Devas (天 [tian]) in the desire realm (欲界天 [yu jie tian]), dwelling in the sky, all perceived what Bodhisattva (菩薩 [pu sa]) was contemplating. The Fahang Tianzi (法行天子 [fa xing tian zi]) called out to Bodhisattva (菩薩 [pu sa]) from afar: ‘Oh great sage, why this delay? The time has come.’ At that time, Bodhisattva (菩薩 [pu sa]) observed the hòugōng (後宮 [hou gong]), seeing that their minds and senses were impermanent, knowing that the body would not last long, like flowing water that goes and does not return. Worldly people, in their actions, calculate on having a self, but how can there be a self? Clinging to the profound and boundless Dao eye (道眼 [dao yan]) is paramount. Observing the right realms and longing for the peace of the sages, those who calculate on having a self deem themselves noble. A mind without reliance is what should practice the Dao (道 [dao]). The Fahang Tianzi (法行天子 [fa xing tian zi]) again said: ‘It is not by these actions that one attains Buddhahood. The current practice of the Dao (道 [dao]) is extremely difficult. One should examine one's own body as equal to mountains and valleys. This is the ultimate Bodhisattva Mahasattva (菩薩大士 [pu sa da shi]), a one-life successor (一生補處 [yi sheng bu chu]).’

[0505b10] fú gào bǐ qiū: “pú sà guān shēn xīn sī ruò sī. zhū yù jiè tiān zhù yú xū kōng, jiē jiàn pú sà suǒ kě sī wéi. fǎ xíng tiān zi yáo bái pú sà: ‘wéi rán dà shèng, hé yǐ jī chí? shí yǐ dào yǐ.’ yú shí pú sà chá yú hòu gōng, jiàn qí xīn yì zhū gēn wú cháng, zhī shēn bù jiǔ yóu rú liú shuǐ shì ér bù fǎn, sú rén suǒ xíng jì yǒu wú wǒ, hé yǒu wú wǒ? zhí qǔ shēn ào wú jí dào yǎn nǎi wèi dì yī, guān zhèng jìng jiè mù lè shèng ān, jì wú wǒ zhě zì wèi zūn guì, xīn wú suǒ yǐ nǎi yīng xíng dào. fǎ xíng tiān zi yòu fù bái yán: ‘bù yǐ shì xíng dé chéng zhì fú, xiàn zài xíng dào suǒ xiū shén nán, dāng chá jǐ shēn děng zhī shān gǔ, shì zé jiū jìng pú sà dà shì yī shēng bǔ chù.’

[0505b10] fu gao bi qiu: "pu sa guan shen xin si ruo si. zhu yu jie tian zhu yu xu kong, jie jian pu sa suo ke si wei. fa xing tian zi yao bai pu sa: 'wei ran da sheng, he yi ji chi? shi yi dao yi.' yu shi pu sa cha yu hou gong, jian qi xin yi zhu gen wu chang, zhi shen bu jiu you ru liu shui shi er bu fan, su ren suo xing ji you wu wo, he you wu wo? zhi qu shen ao wu ji dao yan nai wei di yi, guan zheng jing jie mu le sheng an, ji wu wo zhe zi wei zun gui, xin wu suo yi nai ying xing dao. fa xing tian zi you fu bai yan: 'bu yi shi xing de cheng zhi fu, xian zai xing dao suo xiu shen nan, dang cha ji shen deng zhi shan gu, shi ze jiu jing pu sa da shi yi sheng bu chu.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0505b21] “At that time, Bodhisattva (菩薩 [pu sa]) — his deeds accomplished, his mind firm, his awakened mind clear, his thoughts joyful, all coming to serve him, abandoning all defilements, forever free from deference, his mind obedient to the Dao (道 [dao]) teachings, tranquil in every thought, serene like pure water — immediately rose from his seat, his heart filled with joy, and observed the assembly before him. With his right hand, he opened the baojiaolu zhang (寶交露帳 [bao jiao lu zhang]) and ascended the lecture hall. He clasped his ten fingers together, mindful of the Buddhas (佛 [fu]) of the ten directions, and bowed to them from afar. Observing the hundreds of thousands of Devas (天 [tian]) in the sky, all came to surround him, scattering flowers and burning incense, mixed incense, niaoxiang (鳥香 [niao xiang]), holding banners and canopies, and various offerings, bowing respectfully. He saw the Four Heavenly Kings (四天王 [si tian wang]), ghosts (鬼神 [gui shen]), rakshasas (羅剎 [luo sha]), Gandharvas (健沓惒 [jian da he]) and others, and the multitude of Dragon Kings (諸龍王 [zhu long wang]), all clad in armor, having abandoned ill omens, purified of evil deeds, wearing pearl necklaces, and bowing to Bodhisattva (菩薩 [pu sa]). The Devas (天子 [tian zi]) of the sun and moon palaces, dwelling to his left and right, each held flowers, incense, banners, and canopies. It was already past midnight.

[0505b21] “ěr shí pú sà——suǒ zuò chàng dá qí xīn jiān zhù, jué yì yǐ le sī wéi xīn yuè, xián lái fèng shì, shě zhòng gòu chén, yǒng wú gōng kè, qí shùn dào xùn niàn niàn ān yǐn, dàn ruò jìng shuǐ——jí cóng zuò qǐ, xīn zhōng yuè yù guān chá qián zhòng, zé yǐ yòu shǒu pī bǎo jiāo lù zhàng, shàng jiǎng táng shàng chā qí shí zhǐ, niàn shí fāng fú ér yáo lǐ zhī. guān xū kōng zhōng zhū tiān bǎi qiān, jiē lái wéi rào sàn huá shāo xiāng, zá xiāng [dǎ-dīng+niǎo] xiāng, yī fú fān cǎi shǒu zhí chuáng gài zhū gōng yǎng jù, qū gōng zuò lǐ； jiàn sì tiān wáng,, guǐ shén,, luó shā,, jiàn dá hé děng,, zhū lóng wáng zhòng jiē bèi kǎi jiǎ, qì bù jí xiáng, jìng zhū è xíng, chuí zhū yīng luò, jī shǒu pú sà； rì yuè gōng diàn zhū tiān zi děng, zhù qí zuǒ yòu, gè zhí huá xiāng fān cǎi chuáng gài, yè yǐ xiàng bàn.

[0505b21] "er shi pu sa--suo zuo chang da qi xin jian zhu, jue yi yi le si wei xin yue, xian lai feng shi, she zhong gou chen, yong wu gong ke, qi shun dao xun nian nian an yin, dan ruo jing shui--ji cong zuo qi, xin zhong yue yu guan cha qian zhong, ze yi you shou pi bao jiao lu zhang, shang jiang tang shang cha qi shi zhi, nian shi fang fu er yao li zhi. guan xu kong zhong zhu tian bai qian, jie lai wei rao san hua shao xiang, za xiang [da-ding+niao] xiang, yi fu fan cai shou zhi chuang gai zhu gong yang ju, qu gong zuo li; jian si tian wang,, gui shen,, luo sha,, jian da he deng,, zhu long wang zhong jie bei kai jia, qi bu ji xiang, jing zhu e xing, chui zhu ying luo, ji shou pu sa; ri yue gong dian zhu tian zi deng, zhu qi zuo you, ge zhi hua xiang fan cai chuang gai, ye yi xiang ban.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0505c04] “At that time, Bodhisattva (菩薩 [pu sa]) said to Chanika (車匿 [che ni]): ‘Chanika (車匿 [che ni])! Rise quickly and prepare the white horse. Today, the Human Honored One (人尊 [ren zun]) should make an auspicious departure.’ Chanika (車匿 [che ni]) heard this and was filled with sorrow, tears falling like rain: ‘Your actions are equitable, bright, and pure, like a lion. If you wish to depart now, please let me know.’ His face was as beautiful as the full autumn moon, his countenance harmonious and flawless, his awakening as pure as a lotus flower, his voice harmonious and elegant like a bright pearl or a blazing fire, shining with all lights, adorned with precious necklaces. His mind was like the sky, like the king of deer, his walk like the king of geese, walking alone without difficulty. All followed him; now he wishes to depart. Thereupon, Bodhisattva (菩薩 [pu sa]) again said to Chanika (車匿 [che ni]): ‘If you wish to obtain the white horse, your past actions will lead you to the highest honor. The affections of wife and child, and the weighty karma of wealth and treasure, are a prison. From ancient times, the body has disliked such things; it only desires to uphold precepts, practice patience, cultivate diligence, meditation (禪定 [chan ding]), and wisdom. This is what the mind desires. From innumerable hundreds of thousands of kalpas (劫 [jie]), what has been practiced, aspiring to achieve the Dao (道 [dao]), cutting off the source of samsara (生死 [sheng si]), with vast wisdom to enlighten sentient beings, from that time onwards, he has not delighted in glory and prosperity, but only aspired to the Great Dao (大道 [da dao]).’

[0505c04] “ěr shí pú sà gào chē nì yuē: ‘chē nì! sù qǐ yán bèi bái mǎ, jīn rì rén zūn yí jí xiáng shí, yīng dāng chū qù.’ chē nì wén zhī xīn huái yōu qī, lèi xià rú yǔ: ‘suǒ xíng píng děng guāng míng qīng jìng, yóu ruò shī zi, jīn yù ruò xíng yuàn jiàn gào shì.’ miàn sè duān zhèng rú qiū yuè mǎn, yán mào hé yuè wú yǒu xiá duǎn, suǒ jué qīng jìng yóu rú lián huá, yīn shēng hé yǎ míng zhū huǒ guāng, zhòng yào huǎng yù bǎo yīng luò shēn. xīn rú xū kōng rú lù zhōng wáng, xíng rú yàn wáng dú bù wú nán, zhòng jiē cóng zhī jīn yù ruò xíng. yú shì pú sà fù gào chē nì: ‘yù dé bái mǎ, sù běn suǒ xíng dāng zhì shàng zūn； qī zi ēn ài, cái bǎo zhòng yè, zé shì láo yù； gǔ lái yuǎn zhī shēn suǒ bù lè, wéi yù hù jiè,, fèng xíng rěn rǔ, xiū jīng jìn lì,, chán dìng,, zhì huì, shì xīn suǒ lè； cóng wú yāng shù yì bǎi qiān jié, suǒ kě fèng xíng, zhì mù chéng dào, duàn shēng sǐ yuán, zhì huì wēi wēi kāi huà zhòng shēng, cóng shì yǐ lái bù lè róng lù, wéi zhì dà dào.’

[0505c04] "er shi pu sa gao che ni yue: 'che ni! su qi yan bei bai ma, jin ri ren zun yi ji xiang shi, ying dang chu qu.' che ni wen zhi xin huai you qi, lei xia ru yu: 'suo xing ping deng guang ming qing jing, you ruo shi zi, jin yu ruo xing yuan jian gao shi.' mian se duan zheng ru qiu yue man, yan mao he yue wu you xia duan, suo jue qing jing you ru lian hua, yin sheng he ya ming zhu huo guang, zhong yao huang yu bao ying luo shen. xin ru xu kong ru lu zhong wang, xing ru yan wang du bu wu nan, zhong jie cong zhi jin yu ruo xing. yu shi pu sa fu gao che ni: 'yu de bai ma, su ben suo xing dang zhi shang zun; qi zi en ai, cai bao zhong ye, ze shi lao yu; gu lai yuan zhi shen suo bu le, wei yu hu jie,, feng xing ren ru, xiu jing jin li,, chan ding,, zhi hui, shi xin suo le; cong wu yang shu yi bai qian jie, suo ke feng xing, zhi mu cheng dao, duan sheng si yuan, zhi hui wei wei kai hua zhong sheng, cong shi yi lai bu le rong lu, wei zhi da dao.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0505c19] “At that time, Chanika (車匿 [che ni]) heard the words of the Great Sage (大聖 [da sheng]): ‘When you were first born, Shakra (天帝釋 [tian di shi]) and Brahma (梵上帝 [fan shang di]) themselves descended, showing reverence. At that very moment, this was decided. The King asked, “What is this?” Ayi (阿夷 [a yi]) replied: “This prince (太子 [tai zi]) now has a singular form with a hundred blessings, and his divine radiance is unmatched. If he remains at home, he will be a cakravartin (轉輪王 [zhuan lun wang]), ruling the four continents (四天下 [si tian xia]). If he dislikes the world and abandons his kingdom to become a śramaṇa (沙門 [sha men]), he will attain Buddhahood, cut off birth, old age, and death, and teach the Dharma (法 [fa]) without negligence.” ’ Chanika (車匿 [che ni]) said: ‘Only as the sage instructed, did you at that time hear about the five pleasures?’ He replied: ‘No! From the will of the Heavenly Honored One (天尊 [tian zun]), innumerable actions were performed. I was born ignorant and knew nothing, raising my hair and beard, causing harm to my body, increasing the covering of sins, enduring hardships with strong patience.’ Bodhisattva (菩薩 [pu sa]) said: ‘All Devas (諸天 [zhu tian]) and humans are holding fragrant flowers, present before our eyes, all gathering here, employing divine power to serve me.’

[0505c19] “ěr shí chē nì wén dà shèng yán: ‘chū shēng zhī shí, tiān dì shì fàn shàng dì zì xià, shì xiàn jī shǒu. jí shí jué cǐ, wáng wèn yún hé? ā yí dá yuē: “jīn shì tài zi yī xiāng bǎi fú, wēi shén guāng míng wú néng dǎi zhě； ruò zài jiā zhě wèi zhuǎn lún wáng, zhǔ sì tiān xià； ruò bù lè shì qì juān guó tǔ, zuò shā mén zhě zé chéng fú dào, duàn shēng lǎo sǐ, yǐ fǎ jiào huà wú yǒu fàng yì.” ’ chē nì bái yuē: ‘wéi rú shèng jiào, ěr shí níng wén wǔ yù lè hū?’ dá yuē: ‘bù yě! cóng tiān zūn yì zào wú liàng xíng, wǒ shēng yú míng wú suǒ shí zhī, chù yǎng xū fà wèi shēn zuò huàn, zēng yì zuì gài qiáng rěn qín kǔ.’ pú sà gào yuē: ‘zhū tiān shì rén jiē chí xiāng huá, xiàn zài mù qián xī lái jí huì, lì shén zú lì yǐ yòng shì wú.’

[0505c19] "er shi che ni wen da sheng yan: 'chu sheng zhi shi, tian di shi fan shang di zi xia, shi xian ji shou. ji shi jue ci, wang wen yun he? a yi da yue: "jin shi tai zi yi xiang bai fu, wei shen guang ming wu neng dai zhe; ruo zai jia zhe wei zhuan lun wang, zhu si tian xia; ruo bu le shi qi juan guo tu, zuo sha men zhe ze cheng fu dao, duan sheng lao si, yi fa jiao hua wu you fang yi." ' che ni bai yue: 'wei ru sheng jiao, er shi ning wen wu yu le hu?' da yue: 'bu ye! cong tian zun yi zao wu liang xing, wo sheng yu ming wu suo shi zhi, chu yang xu fa wei shen zuo huan, zeng yi zui gai qiang ren qin ku.' pu sa gao yue: 'zhu tian shi ren jie chi xiang hua, xian zai mu qian xi lai ji hui, li shen zu li yi yong shi wu.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0505c29] “Chanika (車匿 [che ni]) said: ‘This garden always produces flowers and fruits, and various birds sing in harmony. In the bathing pond, there are blue lotuses and hibiscus, and the lotus flowers are pure and the streets are level. All the precious trees are well-maintained and adorned. Eight rows of intersecting paths and precious awnings, where in summer one can enjoy playing, with wonderful and strange music, singing and dancing for entertainment. All are observing the precepts, their words sincere. From the birth of the prince (太子 [tai zi]), they have always followed his will and not transgressed his teachings. When young, his face was radiant, his hair perfectly black and pleasing to people. One should only delight in this. Life in this world is like this, why abandon it?’ Thereupon, Bodhisattva (菩薩 [pu sa]) again said to Chanika (車匿 [che ni]): ‘Chanika (車匿 [che ni]), stop for a moment. These desires are impermanent and cannot be preserved for long. Such separation is like a river flowing away and not returning. What cannot be preserved for long is a deceiving karma, like an empty fist deceiving an infant. It is weak and unstable, like a mud pot that cannot be relied upon, like lightning in the sky that disappears in an instant. Furthermore, these realms have no reality. Ignorant people take this as peace and are deceived by it, like bubbles on water that appear and immediately vanish. Dwelling in delusion, it is also like a pile of foam, an illusion, a dream. The five pleasures are never enough, like the sea swallowing streams, or drinking salty water, which increases one's illness. The impermanence of desire, only the wise can perceive; the foolish do not understand, like a blind person falling into a valley. Chanika (車匿 [che ni]), you must know! The mud of desire is impure. Hungry ghosts and animals are due to unwholesome actions, losing their purity and increasing the demonic realm. Resentment, quarrels, sorrow, and suffering combine with lustful demons. The awakened abandon them, the enlightened keep away from them, the clear-minded eliminate them. The unwise practice them, like poisoned food. The Buddhas (諸佛 [zhu fu]) condemn them, while the wise practice the holy teachings.’ Thereupon, he recited this verse:

‘Discard it like a festering sore,
Cut it off like removing filth;
Seeing this, desire arises,
Abandoning it brings constant joy and peace.’

[0505c29] “chē nì bái yuē: ‘jīn cǐ yuán guān cháng shēng huā shí, ruò gàn pǐn niǎo xiāng hé ér míng； qí yù chí zhōng qīng lián fú róng, lián huá qīng jìng jiē lù píng zhèng； zhū bǎo shù mù xiū zhì zhuāng yán, bā xíng jiāo dào bǎo jiāo lù zhàng, xià yuè kuài lè yóu xì qí zhōng, qí qiǎo yì lè gē xì xiāng yú, xī fèng jìn jiè suǒ yán zhì chéng, cóng tài zi shēng cháng shùn qí yì, bù yuè qí jiào； nián jì yòu shǎo miàn sè guāng zé, tóu fà zhèng hēi néng kě rén yì, wéi dāng lè cǐ. shēng shì rú shì, hé wèi shě qù?’ yú shì pú sà fù gào chē nì: ‘chē nì qiě zhǐ, shì yù wú cháng bù kě jiǔ bǎo, rú shì bié lí yóu rú chuān liú shì ér bù fǎn； bù kě jiǔ bǎo shì kuáng huò yè, yóu rú kōng quán qī yú yīng hái； léi ruò wú gù, yóu rú ní huài bù kě shì hù, rú kōng zhōng diàn xū yú yǐ miè. yòu cǐ jìng jiè wú yǒu zhēn shí； yú míng zhī shì yǐ cǐ wèi ān, ér jiàn qīn qī, rú shuǐ shàng pào shì qǐ biàn miè； chù zài diān dào, yì rú jù mò huàn huà wò mèng； wǔ lè wú zú, yóu hǎi tūn liú kě yǐn xián shuǐ zēng qí jí huàn； yù zhī wú cháng, wéi zhì néng jué, yú rén bù jiě yóu máng tóu gǔ. chē nì dāng zhī! yù ní wú jìng, è guǐ,, chù shēng yóu bù shàn xíng, shī qīng bái pǐn zēng mó jìng jiè； yuàn jié dòu zhèng yōu nǎo kǔ huàn yǔ yín guǐ huì, jué zhě shě duàn, míng zhě yuǎn zhī, dá zhě xiāo zhī； wú zhì xí zhī, rú zá dú shí, zhū fú suǒ huǐ, zhì xí shèng jiào.’ yú shì sòng yuē:

“ ‘shě rú qì è chuāng,　　yì zhī rú qù fèn；
　　jiàn sī gù xìng yù,　　qì shě cháng kuài ān.’

gào chē nì bèi mǎ pǐn dì shí sān

[0505c29] "che ni bai yue: 'jin ci yuan guan chang sheng hua shi, ruo gan pin niao xiang he er ming; qi yu chi zhong qing lian fu rong, lian hua qing jing jie lu ping zheng; zhu bao shu mu xiu zhi zhuang yan, ba xing jiao dao bao jiao lu zhang, xia yue kuai le you xi qi zhong, qi qiao yi le ge xi xiang yu, xi feng jin jie suo yan zhi cheng, cong tai zi sheng chang shun qi yi, bu yue qi jiao; nian ji you shao mian se guang ze, tou fa zheng hei neng ke ren yi, wei dang le ci. sheng shi ru shi, he wei she qu?' yu shi pu sa fu gao che ni: 'che ni qie zhi, shi yu wu chang bu ke jiu bao, ru shi bie li you ru chuan liu shi er bu fan; bu ke jiu bao shi kuang huo ye, you ru kong quan qi yu ying hai; lei ruo wu gu, you ru ni huai bu ke shi hu, ru kong zhong dian xu yu yi mie. you ci jing jie wu you zhen shi; yu ming zhi shi yi ci wei an, er jian qin qi, ru shui shang pao shi qi bian mie; chu zai dian dao, yi ru ju mo huan hua wo meng; wu le wu zu, you hai tun liu ke yin xian shui zeng qi ji huan; yu zhi wu chang, wei zhi neng jue, yu ren bu jie you mang tou gu. che ni dang zhi! yu ni wu jing, e gui,, chu sheng you bu shan xing, shi qing bai pin zeng mo jing jie; yuan jie dou zheng you nao ku huan yu yin gui hui, jue zhe she duan, ming zhe yuan zhi, da zhe xiao zhi; wu zhi xi zhi, ru za du shi, zhu fu suo hui, zhi xi sheng jiao.' yu shi song yue:

" 'she ru qi e chuang, yi zhi ru qu fen;
jian si gu xing yu, qi she chang kuai an.'

gao che ni bei ma pin di shi san