Taisho: Chinese Buddhist Canon
This is the Chinese Buddhist Canon known as the Taisho, or more specifically the “Taisho Revised Tripitaka” (Takakusu Junjiro 1988). The collection consists of thousands of scrolls including foundational texts such as Agamas, Mahayana Sutras, Vinaya, Abhidharma, Tantras, Jatakas and Avadanas (former birth stoeries), commentaries, histories, catalog...
Chapter 25: The Chapter on the Great Brahmaraja’s Invitation
[full title]: Lalita-vistara, Scroll 10 (nr. 25)
[full title]: Fang Guang Da Zhuangyan Jing (Lalitavistara) 方廣大莊嚴經 [fāng guǎng dà zhuāng yán jīng] (fang guang da zhuang yan jing)
[parallels]: Date 683 from Lancaster (Lancaster 2004, 'K 111')
[parallels]: English translation: Mitra, Rājendralāla 1881, The Lalitavistara Or, Memoirs of the Early Life of Sakya Sinha, Calcutta: Baptist Mission Press.
[primary source]: Divākara, translator, 《方廣大莊嚴經》 'Fang Guang Da Zhuangyan Jing (Lalitavistara),' in Taishō shinshū Daizōkyō 《大正新脩大藏經》, in Takakusu Junjiro, ed., (Tokyo: Taishō Shinshū Daizōkyō Kankōkai, 1988), Vol. 3, No. 187
[colophon]: 方廣大莊嚴經 唐 地婆訶羅譯 共 12 卷 Lalitavistara; Fang Guang Da Zhuangyan Jing; Translated by Divākara in 12 scrolls in the Tang
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0602c29] The Buddha told the Bhikkhus (比丘 [bi qiu]): "When the Tathāgata (如來 [ru lai]) first attained perfect enlightenment (正覺 [zheng jue]), he dwelt alone in the Many Flowers Forest (多演林中 [duo yan lin zhong]), entering deep dhyāna (禪定 [chan ding]) to observe the world. He thought: 'I have realized the profound and subtle Dharma (法 [fa]), which is extremely tranquil, difficult to see and difficult to awaken to, not to be understood by discrimination and conceptualization. Only Buddhas (諸佛 [zhu fu]) can know it. It is that which transcends the five aggregates (五蘊 [wu yun]) and enters the ultimate truth (第一義 [di yi yi]), without location or activity, with a pure essence. It neither grasps nor abandons, cannot be known, is not manifested, is unconditioned and unproduced, far from the six sense objects (六境 [liu jing]), not to be conceived by the mind, not to be expressed by words, impossible to hear or see, without hindrance, free from all clinging, reaching the ultimate point, empty and without attainment, tranquil Nirvana (涅槃 [nie pan]). If I expound this Dharma (法 [fa]) to others, they will all be unable to understand it. My effort will be in vain and of no benefit. Therefore, I should remain silent.' At that time, the World-Honored One (世尊 [shi zun]) said in verses:
'I have attained the amṛta (甘露 [gan lu]) unconditioned Dharma (無為法 [wu wei fa]),
Profoundly tranquil and free from defilement.
All sentient beings cannot understand it,
Therefore, I remain silent in a quiet place.
This Dharma (法 [fa]) is far from verbal expression,
Like empty space, undefiled.
Thought and mind cannot reach it,
If someone can know it, it is very rare.
This Dharma (法 [fa]) is inherently free from words,
Who can awaken to its meaning?
Only by offering to Buddhas (佛 [fu]) for many kalpas (劫 [jie]),
Can one hear and gain faith and understanding.
It cannot be said to exist, nor not to exist,
Neither existing nor not existing is also true.
In the past, for immeasurable kalpas (劫 [jie]), I practiced,
But had not yet attained the ultimate non-arising forbearance (無生忍 [wu sheng ren]).
Now I have attained the ultimate,
Always observing all dharmas (諸法 [zhu fa]) as without arising or cessation.
All dharmas (諸法 [zhu fa]) are fundamentally empty in nature.
Dīpaṅkara Tathāgata (然燈如來 [ran deng ru lai]) prophesied to me,
That in a future life, I would attain perfect enlightenment (正覺 [zheng jue]),
And be named Śākyamuni (釋迦文 [shi jia wen]).
Although I had realized the Dharma (法 [fa]) at that time,
What I have obtained now is truly ultimate.
Seeing sentient beings in saṃsāra (生死 [sheng si]),
Not knowing what is Dharma (法 [fa]) and what is not Dharma (非法 [fei fa]),
Among worldly sentient beings, there are those who can be delivered,
Therefore, I arise great compassion to deliver them.
If Brahmā-rāja (梵王 [fan wang]) comes to invite me,
Perhaps I will turn the subtle Dharma (微妙法 [wei miao fa]).' "
[0602c29] 佛告諸比丘: “如來初成正覺,住多演林中獨坐一處,入深禪定觀察世間,作是思惟: ‘我證甚深微妙之法,最極寂靜難見難悟,非分別思量之所能解,惟有諸佛乃能知之.所謂超過五蘊入第一義,無處無行體性清淨,不取不捨不可了知,非所顯示,無為無作,遠離六境,非心所計,非言能說不可聽聞,非可觀見,無所罣礙,離諸攀緣至究竟處,空無所得寂靜涅槃.若以此法為人演說,彼等皆悉不能了知,唐捐其功無所利益,是故我應默然而住.’ 爾時世尊而說偈言:
“ ‘我得甘露無為法, 甚深寂靜離塵垢,
一切眾生無能了, 是故靜處默然住.
此法遠離於言說, 猶如虛空無所染,
思惟心意皆不行, 若人能知甚希有.
此法性離於文字, 孰能悟入其義理?
於多劫中供養佛, 方能得聞生信解.
不可說有說非有, 非有非無亦復然.
我昔無量劫修行, 未得究竟無生忍,
我於今者得究竟, 常觀諸法無生滅,
一切諸法本性空. 然燈如來授我記,
汝於來世成正覺, 作佛名號釋迦文.
雖於彼時已證法, 今我所得方究竟.
見諸眾生處生死, 不知是法及非法,
世間眾生有可度, 故起大悲而度之.
梵王若來勸請我, 或當為轉微妙法.’ ”
[0602c29] fú gào zhū bǐ qiū: “rú lái chū chéng zhèng jué, zhù duō yǎn lín zhōng dú zuò yī chù, rù shēn chán dìng guān chá shì jiān, zuò shì sī wéi: ‘wǒ zhèng shén shēn wēi miào zhī fǎ, zuì jí jì jìng nán jiàn nán wù, fēi fēn bié sī liàng zhī suǒ néng jiě, wéi yǒu zhū fú nǎi néng zhī zhī. suǒ wèi chāo guò wǔ yùn rù dì yī yì, wú chù wú xíng tǐ xìng qīng jìng, bù qǔ bù shě bù kě le zhī, fēi suǒ xiǎn shì, wú wèi wú zuò, yuǎn lí liù jìng, fēi xīn suǒ jì, fēi yán néng shuō bù kě tīng wén, fēi kě guān jiàn, wú suǒ guà ài, lí zhū pān yuán zhì jiū jìng chù, kōng wú suǒ dé jì jìng niè pán. ruò yǐ cǐ fǎ wèi rén yǎn shuō, bǐ děng jiē xī bù néng le zhī, táng juān qí gōng wú suǒ lì yì, shì gù wǒ yīng mò rán ér zhù.’ ěr shí shì zūn ér shuō jì yán:
“ ‘wǒ dé gān lù wú wèi fǎ, shén shēn jì jìng lí chén gòu,
yī qiè zhòng shēng wú néng le, shì gù jìng chù mò rán zhù.
cǐ fǎ yuǎn lí yú yán shuō, yóu rú xū kōng wú suǒ rǎn,
sī wéi xīn yì jiē bù xíng, ruò rén néng zhī shén xī yǒu.
cǐ fǎ xìng lí yú wén zì, shú néng wù rù qí yì lǐ?
yú duō jié zhōng gōng yǎng fú, fāng néng dé wén shēng xìn jiě.
bù kě shuō yǒu shuō fēi yǒu, fēi yǒu fēi wú yì fù rán.
wǒ xī wú liàng jié xiū xíng, wèi dé jiū jìng wú shēng rěn,
wǒ yú jīn zhě dé jiū jìng, cháng guān zhū fǎ wú shēng miè,
yī qiè zhū fǎ běn xìng kōng. rán dēng rú lái shòu wǒ jì,
rǔ yú lái shì chéng zhèng jué, zuò fú míng hào shì jiā wén.
suī yú bǐ shí yǐ zhèng fǎ, jīn wǒ suǒ dé fāng jiū jìng.
jiàn zhū zhòng shēng chù shēng sǐ, bù zhī shì fǎ jí fēi fǎ,
shì jiān zhòng shēng yǒu kě dù, gù qǐ dà bēi ér dù zhī.
fàn wáng ruò lái quàn qǐng wǒ, huò dāng wèi zhuǎn wēi miào fǎ.’ ”
[0602c29] fu gao zhu bi qiu: "ru lai chu cheng zheng jue, zhu duo yan lin zhong du zuo yi chu, ru shen chan ding guan cha shi jian, zuo shi si wei: 'wo zheng shen shen wei miao zhi fa, zui ji ji jing nan jian nan wu, fei fen bie si liang zhi suo neng jie, wei you zhu fu nai neng zhi zhi. suo wei chao guo wu yun ru di yi yi, wu chu wu xing ti xing qing jing, bu qu bu she bu ke le zhi, fei suo xian shi, wu wei wu zuo, yuan li liu jing, fei xin suo ji, fei yan neng shuo bu ke ting wen, fei ke guan jian, wu suo gua ai, li zhu pan yuan zhi jiu jing chu, kong wu suo de ji jing nie pan. ruo yi ci fa wei ren yan shuo, bi deng jie xi bu neng le zhi, tang juan qi gong wu suo li yi, shi gu wo ying mo ran er zhu.' er shi shi zun er shuo ji yan:
" 'wo de gan lu wu wei fa, shen shen ji jing li chen gou,
yi qie zhong sheng wu neng le, shi gu jing chu mo ran zhu.
ci fa yuan li yu yan shuo, you ru xu kong wu suo ran,
si wei xin yi jie bu xing, ruo ren neng zhi shen xi you.
ci fa xing li yu wen zi, shu neng wu ru qi yi li?
yu duo jie zhong gong yang fu, fang neng de wen sheng xin jie.
bu ke shuo you shuo fei you, fei you fei wu yi fu ran.
wo xi wu liang jie xiu xing, wei de jiu jing wu sheng ren,
wo yu jin zhe de jiu jing, chang guan zhu fa wu sheng mie,
yi qie zhu fa ben xing kong. ran deng ru lai shou wo ji,
ru yu lai shi cheng zheng jue, zuo fu ming hao shi jia wen.
sui yu bi shi yi zheng fa, jin wo suo de fang jiu jing.
jian zhu zhong sheng chu sheng si, bu zhi shi fa ji fei fa,
shi jian zhong sheng you ke du, gu qi da bei er du zhi.
fan wang ruo lai quan qing wo, huo dang wei zhuan wei miao fa.' "
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0603a27] The Buddha told the Bhikkhus (比丘 [bi qiu]): "After the Tathāgata (如來 [ru lai]) said these verses, a great light emanated from his ūrṇā-hair (眉間白毫 [mei jian bai hao]), illuminating the three thousand great chiliocosms (三千大千世界 [san qian da qian shi jie]). At that time, Brahmā Sahāmpati (娑婆世界主螺髻梵王 [suo po shi jie zhu luo ji fan wang]), by the Buddha's divine power, immediately knew the Tathāgata's (如來 [ru lai]) intent to remain silent. He thought: 'I should go and invite the Tathāgata (如來 [ru lai]) to turn the Dharma-wheel (法輪 [fa lun]).' He told his Brahma retinue (諸梵眾 [zhu fan zhong]): 'Good sirs! You should know that sentient beings in the world are losing good dharmas (善法 [shan fa]) and increasing evil dharmas (惡法 [e fa]). Why? Because the Tathāgata (如來 [ru lai]) has attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]) and remains silent, not turning the Dharma-wheel (法輪 [fa lun]). We should go and invite the Tathāgata (如來 [ru lai]).' At that time, Brahmā-rāja (梵王 [fan wang]), with sixty-eight koṭis (拘胝 [ju zhi]) of his Brahma retinue (梵眾 [fan zhong]), came to the Buddha. They bowed at the Buddha's feet, circumambulated three times to the right, and then stood to one side, saying to the Buddha: 'World-Honored One! Sentient beings in the world are now diminishing. Why? Because the Tathāgata (如來 [ru lai]) sought supreme enlightenment for the sake of sentient beings, and has now attained Buddhahood (成佛 [cheng fu]), but remains silent, not turning the Dharma-wheel (法輪 [fa lun]). Because of this, sentient beings are diminishing. Excellent, World-Honored One! Excellent, Sugata! May you, out of compassion for sentient beings, turn the Dharma-wheel (法輪 [fa lun]). World-Honored One! Many sentient beings are capable of awakening to the profound Dharma (法 [fa]). May the World-Honored One (世尊 [shi zun]) please turn the Dharma-wheel (法輪 [fa lun]).' At that time, the Great Brahmā-rāja (大梵天王 [da fan tian wang]) praised him with verses, saying:
'The Tathāgata's (如來 [ru lai]) supreme wisdom,
Is most perfectly complete.
Emitting great light,
Universally illuminating the world.
He should use the sun of wisdom,
To open the human flower (人花 [ren hua]).
Why does he abandon it,
And remain silent and still?
The Buddha uses the Dharma-wealth (法財 [fa cai]),
To bestow upon sentient beings.
For hundreds of thousands of kalpas (劫 [jie]),
He has already taken them in.
Will the relative (親者 [qin zhe]) in the world,
Abandon sentient beings?
May the World-Honored One (世尊 [shi zun]),
Blow the great Dharma-conch (大法螺 [da fa luo]),
Beat the great Dharma-drum (大法鼓 [da fa gu]),
Light the great Dharma-lamp (大法燈 [da fa deng]),
Rain the great Dharma-rain (大法雨 [da fa yu]),
Erect the great Dharma-banner (大法幢 [da fa chuang]).
Leading sentient beings,
Across the ocean of saṃsāra (生死海 [sheng si hai]).
The heavy sickness of kleshas (煩惱 [fan nao]),
He will cure and remove.
The raging fire of kleshas (煩惱 [fan nao]),
He will cause to cease.
He will show the path to Nirvana (涅槃 [nie pan]),
Which is free from sorrow.
He will speak the true Dharma (真實法 [zhen shi fa]),
Opening the gate of liberation (解脫門 [jie tuo men]).
Enabling those born blind,
To obtain the pure Dharma-eye (淨法眼 [jing fa yan]),
Cutting off the suffering of birth, old age,
Sickness, and death.
Neither deva (天 [tian]) nor human,
Nor Indra (帝釋 [di shi]),
Can cut off,
The kleshas (煩惱 [fan nao]) of saṃsāra (生死 [sheng si]).
I and the devas (天眾 [tian zhong]),
Invite the Tathāgata (如來 [ru lai]),
To turn the Dharma-wheel (法輪 [fa lun]).
With this invitation,
The merits produced,
Are the same as the World-Honored One's (世尊 [shi zun]),
Turning the Dharma-wheel (法輪 [fa lun]),
Delivering sentient beings.' "
[0603a27] 佛告諸比丘: “如來說是偈已,眉間白毫放大光明,遍照三千大千世界.爾時娑婆世界主螺髻梵王以佛威神,即知如來默然之旨,作是思惟: ‘我應往彼勸請如來轉于法輪.’ 告諸梵眾作如是言: ‘仁者! 世間眾生善法損減惡法增長.何以故?如來得阿耨多羅三藐三菩提,默然而住不轉法輪,我等宜往勸請如來.’ 是時梵王與六十八拘胝梵眾來詣佛所,頂禮佛足右遶三匝却住一面,而白佛言: ‘世尊! 世間眾生今當損減.何以故?如來為諸眾生求無上覺,今得成佛默然而住不轉法輪,以是之故眾生損減.善哉世尊! 善哉善逝! 願為眾生起哀愍心而轉法輪.世尊! 多有眾生堪能悟入甚深之法,惟願世尊轉于法輪.’ 爾時大梵天王以偈讚曰:
“ ‘如來勝智, 最極圓滿,
放大光明, 普照世界.
當以慧日, 開於人花,
何故棄之, 默然而止?
佛以法財, 施諸眾生,
於百千劫, 已曾攝受,
世間親者, 寧捨眾生?
惟願世尊, 吹大法螺,
擊大法鼓, 然大法燈,
雨大法雨, 建大法幢.
將諸眾生, 超生死海,
煩惱重病, 為療除之,
煩惱猛火, 令其止息,
示無憂惱, 涅槃之路.
說真實法, 開解脫門,
令諸生盲, 得淨法眼,
斷除生老, 病死之患.
非天非人, 亦非帝釋,
而能斷除, 生死煩惱.
我及天眾, 勸請如來,
轉于法輪. 以此勸請,
所生功德, 同於世尊,
轉于法輪, 度脫眾生.’ ”
[0603a27] fú gào zhū bǐ qiū: “rú lái shuō shì jì yǐ, méi jiān bái háo fàng dà guāng míng, biàn zhào sān qiān dà qiān shì jiè. ěr shí suō pó shì jiè zhǔ luó jì fàn wáng yǐ fú wēi shén, jí zhī rú lái mò rán zhī zhǐ, zuò shì sī wéi: ‘wǒ yīng wǎng bǐ quàn qǐng rú lái zhuǎn yú fǎ lún.’ gào zhū fàn zhòng zuò rú shì yán: ‘rén zhě! shì jiān zhòng shēng shàn fǎ sǔn jiǎn è fǎ zēng zhǎng. hé yǐ gù? rú lái dé ā nòu duō luó sān miǎo sān pú tí, mò rán ér zhù bù zhuǎn fǎ lún, wǒ děng yí wǎng quàn qǐng rú lái.’ shì shí fàn wáng yǔ liù shí bā jū zhī fàn zhòng lái yì fú suǒ, dǐng lǐ fú zú yòu rào sān zā què zhù yī miàn, ér bái fú yán: ‘shì zūn! shì jiān zhòng shēng jīn dāng sǔn jiǎn. hé yǐ gù? rú lái wèi zhū zhòng shēng qiú wú shàng jué, jīn dé chéng fú mò rán ér zhù bù zhuǎn fǎ lún, yǐ shì zhī gù zhòng shēng sǔn jiǎn. shàn zāi shì zūn! shàn zāi shàn shì! yuàn wèi zhòng shēng qǐ āi mǐn xīn ér zhuǎn fǎ lún. shì zūn! duō yǒu zhòng shēng kān néng wù rù shén shēn zhī fǎ, wéi yuàn shì zūn zhuǎn yú fǎ lún.’ ěr shí dà fàn tiān wáng yǐ jì zàn yuē:
“ ‘rú lái shèng zhì, zuì jí yuán mǎn,
fàng dà guāng míng, pǔ zhào shì jiè.
dāng yǐ huì rì, kāi yú rén huā,
hé gù qì zhī, mò rán ér zhǐ?
fú yǐ fǎ cái, shī zhū zhòng shēng,
yú bǎi qiān jié, yǐ céng shè shòu,
shì jiān qīn zhě, níng shě zhòng shēng?
wéi yuàn shì zūn, chuī dà fǎ luó,
jī dà fǎ gǔ, rán dà fǎ dēng,
yǔ dà fǎ yǔ, jiàn dà fǎ chuáng.
jiāng zhū zhòng shēng, chāo shēng sǐ hǎi,
fán nǎo zhòng bìng, wèi liáo chú zhī,
fán nǎo měng huǒ, lìng qí zhǐ xī,
shì wú yōu nǎo, niè pán zhī lù.
shuō zhēn shí fǎ, kāi jiě tuō mén,
lìng zhū shēng máng, dé jìng fǎ yǎn,
duàn chú shēng lǎo, bìng sǐ zhī huàn.
fēi tiān fēi rén, yì fēi dì shì,
ér néng duàn chú, shēng sǐ fán nǎo.
wǒ jí tiān zhòng, quàn qǐng rú lái,
zhuǎn yú fǎ lún. yǐ cǐ quàn qǐng,
suǒ shēng gōng dé, tóng yú shì zūn,
zhuǎn yú fǎ lún, dù tuō zhòng shēng.’ ”
[0603a27] fu gao zhu bi qiu: "ru lai shuo shi ji yi, mei jian bai hao fang da guang ming, bian zhao san qian da qian shi jie. er shi suo po shi jie zhu luo ji fan wang yi fu wei shen, ji zhi ru lai mo ran zhi zhi, zuo shi si wei: 'wo ying wang bi quan qing ru lai zhuan yu fa lun.' gao zhu fan zhong zuo ru shi yan: 'ren zhe! shi jian zhong sheng shan fa sun jian e fa zeng zhang. he yi gu? ru lai de a nou duo luo san miao san pu ti, mo ran er zhu bu zhuan fa lun, wo deng yi wang quan qing ru lai.' shi shi fan wang yu liu shi ba ju zhi fan zhong lai yi fu suo, ding li fu zu you rao san za que zhu yi mian, er bai fu yan: 'shi zun! shi jian zhong sheng jin dang sun jian. he yi gu? ru lai wei zhu zhong sheng qiu wu shang jue, jin de cheng fu mo ran er zhu bu zhuan fa lun, yi shi zhi gu zhong sheng sun jian. shan zai shi zun! shan zai shan shi! yuan wei zhong sheng qi ai min xin er zhuan fa lun. shi zun! duo you zhong sheng kan neng wu ru shen shen zhi fa, wei yuan shi zun zhuan yu fa lun.' er shi da fan tian wang yi ji zan yue:
" 'ru lai sheng zhi, zui ji yuan man,
fang da guang ming, pu zhao shi jie.
dang yi hui ri, kai yu ren hua,
he gu qi zhi, mo ran er zhi?
fu yi fa cai, shi zhu zhong sheng,
yu bai qian jie, yi ceng she shou,
shi jian qin zhe, ning she zhong sheng?
wei yuan shi zun, chui da fa luo,
ji da fa gu, ran da fa deng,
yu da fa yu, jian da fa chuang.
jiang zhu zhong sheng, chao sheng si hai,
fan nao zhong bing, wei liao chu zhi,
fan nao meng huo, ling qi zhi xi,
shi wu you nao, nie pan zhi lu.
shuo zhen shi fa, kai jie tuo men,
ling zhu sheng mang, de jing fa yan,
duan chu sheng lao, bing si zhi huan.
fei tian fei ren, yi fei di shi,
er neng duan chu, sheng si fan nao.
wo ji tian zhong, quan qing ru lai,
zhuan yu fa lun. yi ci quan qing,
suo sheng gong de, tong yu shi zun,
zhuan yu fa lun, du tuo zhong sheng.' "
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0603c08] The Buddha told the Bhikkhus (比丘 [bi qiu]): "At that time, the World-Honored One (世尊 [shi zun]) remained silent. The Great Brahmā-rāja (大梵天王 [da fan tian wang]), together with his retinue of devas (天眾 [tian zhong]), having offered heavenly candana (栴檀 [zhan tan]) and agarwood (沈水香末 [chen shui xiang mo]) incense, suddenly disappeared."
[0603c08] 佛告諸比丘: “爾時世尊默然而住,大梵天王與諸天眾俱,以天栴檀香末及沈水香末供養佛已,忽然不現.”
[0603c08] fú gào zhū bǐ qiū: “ěr shí shì zūn mò rán ér zhù, dà fàn tiān wáng yǔ zhū tiān zhòng jù, yǐ tiān zhān tán xiāng mò jí chén shuǐ xiāng mò gōng yǎng fú yǐ, hū rán bù xiàn.”
[0603c08] fu gao zhu bi qiu: "er shi shi zun mo ran er zhu, da fan tian wang yu zhu tian zhong ju, yi tian zhan tan xiang mo ji chen shui xiang mo gong yang fu yi, hu ran bu xian."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0603c11] The Buddha told the Bhikkhus (比丘 [bi qiu]): "At that time, the Tathāgata (如來 [ru lai]), in order to make the world revere the Dharma (法 [fa]), and to make the profound and subtle Dharma (妙法 [miao fa]) manifest, entered deep dhyāna (禪定 [chan ding]) and observed the world. He thought: 'I have realized the profound and subtle Dharma (法 [fa]), which is extremely tranquil, difficult to see and difficult to awaken to, not to be understood by discrimination and conceptualization. Only Buddhas (諸佛 [zhu fu]) can know it. It is that which transcends the five aggregates (五蘊 [wu yun]) and enters the ultimate truth (第一義 [di yi yi]), without location or activity, with a pure essence. It neither grasps nor abandons, cannot be known, is not manifested, is unconditioned and unproduced, far from the six sense objects (六境 [liu jing]), not to be conceived by the mind, not to be expressed by words, impossible to hear or see, without hindrance, free from all clinging, reaching the ultimate point, empty and without attainment, tranquil Nirvana (涅槃 [nie pan]). If I expound this Dharma (法 [fa]) to others, they will all be unable to understand it. My effort will be in vain and of no benefit. Therefore, I should remain silent.'
[0603c11] 佛告諸比丘: “爾時如來為令世間尊重法故,為令甚深妙法得開顯故,入深禪定觀察世間,作是念言: ‘我證甚深微妙之法,最極寂靜難見難悟,非分別思量之所能解,惟有諸佛乃能知之.所謂超過五蘊入第一義,無處無行體性清淨,不取不捨不可了知,非所顯示,無為無作,遠離六境,非心所計,非言能說不可聽聞,非可觀見,無所罣礙,離諸攀緣至究竟處,空無所得寂靜涅槃.若以此法為人演說,彼等皆悉不能了知,唐捐其功無所利益,是故我應默然而住.’
[0603c11] fú gào zhū bǐ qiū: “ěr shí rú lái wèi lìng shì jiān zūn zhòng fǎ gù, wèi lìng shén shēn miào fǎ dé kāi xiǎn gù, rù shēn chán dìng guān chá shì jiān, zuò shì niàn yán: ‘wǒ zhèng shén shēn wēi miào zhī fǎ, zuì jí jì jìng nán jiàn nán wù, fēi fēn bié sī liàng zhī suǒ néng jiě, wéi yǒu zhū fú nǎi néng zhī zhī. suǒ wèi chāo guò wǔ yùn rù dì yī yì, wú chù wú xíng tǐ xìng qīng jìng, bù qǔ bù shě bù kě le zhī, fēi suǒ xiǎn shì, wú wèi wú zuò, yuǎn lí liù jìng, fēi xīn suǒ jì, fēi yán néng shuō bù kě tīng wén, fēi kě guān jiàn, wú suǒ guà ài, lí zhū pān yuán zhì jiū jìng chù, kōng wú suǒ dé jì jìng niè pán. ruò yǐ cǐ fǎ wèi rén yǎn shuō, bǐ děng jiē xī bù néng le zhī, táng juān qí gōng wú suǒ lì yì, shì gù wǒ yīng mò rán ér zhù.’
[0603c11] fu gao zhu bi qiu: "er shi ru lai wei ling shi jian zun zhong fa gu, wei ling shen shen miao fa de kai xian gu, ru shen chan ding guan cha shi jian, zuo shi nian yan: 'wo zheng shen shen wei miao zhi fa, zui ji ji jing nan jian nan wu, fei fen bie si liang zhi suo neng jie, wei you zhu fu nai neng zhi zhi. suo wei chao guo wu yun ru di yi yi, wu chu wu xing ti xing qing jing, bu qu bu she bu ke le zhi, fei suo xian shi, wu wei wu zuo, yuan li liu jing, fei xin suo ji, fei yan neng shuo bu ke ting wen, fei ke guan jian, wu suo gua ai, li zhu pan yuan zhi jiu jing chu, kong wu suo de ji jing nie pan. ruo yi ci fa wei ren yan shuo, bi deng jie xi bu neng le zhi, tang juan qi gong wu suo li yi, shi gu wo ying mo ran er zhu.'
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0603c23] "At that time, the Great Brahmā-rāja (大梵天王 [da fan tian wang]), by the Buddha's divine power, again knew the Tathāgata's (如來 [ru lai]) intent to remain silent. He went to Śakra Devānām Indra (釋提桓因 [shi ti huan yin]) and said to him: 'Kauśika! You should now know that sentient beings in the world dwell in the thick forest of darkness of saṃsāra (生死 [sheng si]), where good dharmas (善法 [shan fa]) are diminishing and evil dharmas (惡法 [e fa]) are increasing. Why? Because the Tathāgata (如來 [ru lai]) has abandoned them and is not turning the Dharma-wheel (法輪 [fa lun]). Kauśika! We should go together to the Buddha and invite the Tathāgata (如來 [ru lai]). Why? All Tathāgatas (諸佛如來 [zhu fu ru lai]), if not invited, will remain silent. Therefore, now I, with you, will go to the Buddha and invite the Tathāgata (如來 [ru lai]) to turn the Dharma-wheel (法輪 [fa lun]), so that the world may revere the Dharma (法 [fa]).' At that time, the Great Brahmā-rāja (大梵天王 [da fan tian wang]), and Śakra Devānām Indra (釋提桓因 [shi ti huan yin]), the Four Heavenly Kings (四天王天 [si tian wang tian]), the Thirty-three Devas (三十三天 [san shi san tian]), the Yama Devas (夜摩天 [ye mo tian]), the Tuṣita Devas (兜率陀天 [dou lu tuo tian]), the Nirmāṇarati Devas (樂變化天 [le bian hua tian]), the Paranirmitavaśavartin Devas (他化自在天 [ta hua zi zai tian]), the Brahmakāyika Devas (梵眾天 [fan zhong tian]), the Brahmapurohita Devas (梵輔天 [fan fu tian]), the Ābhāsvara Devas (光音天 [guang yin tian]), the Bṛhatphala Devas (廣果天 [guang guo tian]), the Śubhakṛtsna Devas (遍淨天 [bian jing tian]), the Śuddhāvāsa Devas (淨居天 [jing ju tian]), up to the Akaniṣṭha Devas (阿迦尼吒天 [a jia ni zha tian]), radiating light, came to the Many Flowers Forest (多演林 [duo yan lin]) in the night. They bowed to the Buddha, circumambulated three times to the right, and then stood to one side. At that time, Śakra Devānām Indra (釋提桓因 [shi ti huan yin]) joined his palms towards the Buddha and immediately, with verses, invited the Tathāgata (如來 [ru lai]) to turn the Dharma-wheel (法輪 [fa lun]):
'The World-Honored One (世尊 [shi zun]) has subdued all demonic enemies (諸魔怨 [zhu mo yuan]),
His mind is pure like the full moon.
May he arise from samādhi (定 [ding]) for sentient beings,
And illuminate the world with the light of wisdom.'
[0603c23] “爾時大梵天王以佛威神,復知如來默然之旨,往詣釋提桓因所,而語之言: ‘憍尸迦! 汝今應知,世間眾生處在生死黑暗稠林,善法損減惡法增長.何以故?如來棄之不轉法輪.憍尸迦! 我等當共往詣佛所勸請如來.何以故?諸佛如來若不勸請皆悉默然,是故今者我與汝等,往詣佛所勸請如來轉于法輪,為令世間敬重法故.’ 爾時大梵天王及釋提桓因,, 四天王天,, 三十三天,, 夜摩天,, 兜率陀天,, 樂變化天,, 他化自在天,, 梵眾天,, 梵輔天,, 光音天,, 廣果天,, 遍淨天,, 淨居天,乃至阿迦尼吒天,光明照耀,於夜分中至多演林頂禮佛已,右遶三匝却住一面.爾時釋提桓因合掌向佛即以偈頌,而請如來轉于法輪:
“ ‘世尊降伏諸魔怨, 其心清淨如滿月,
願為眾生從定起, 以智慧光照世間.’
[0603c23] “ěr shí dà fàn tiān wáng yǐ fú wēi shén, fù zhī rú lái mò rán zhī zhǐ, wǎng yì shì tí huán yīn suǒ, ér yǔ zhī yán: ‘jiāo shī jiā! rǔ jīn yīng zhī, shì jiān zhòng shēng chù zài shēng sǐ hēi àn chóu lín, shàn fǎ sǔn jiǎn è fǎ zēng zhǎng. hé yǐ gù? rú lái qì zhī bù zhuǎn fǎ lún. jiāo shī jiā! wǒ děng dāng gòng wǎng yì fú suǒ quàn qǐng rú lái. hé yǐ gù? zhū fú rú lái ruò bù quàn qǐng jiē xī mò rán, shì gù jīn zhě wǒ yǔ rǔ děng, wǎng yì fú suǒ quàn qǐng rú lái zhuǎn yú fǎ lún, wèi lìng shì jiān jìng zhòng fǎ gù.’ ěr shí dà fàn tiān wáng jí shì tí huán yīn,, sì tiān wáng tiān,, sān shí sān tiān,, yè mó tiān,, dōu lǜ tuó tiān,, lè biàn huà tiān,, tā huà zì zài tiān,, fàn zhòng tiān,, fàn fǔ tiān,, guāng yīn tiān,, guǎng guǒ tiān,, biàn jìng tiān,, jìng jū tiān, nǎi zhì ā jiā ní zhā tiān, guāng míng zhào yào, yú yè fēn zhōng zhì duō yǎn lín dǐng lǐ fú yǐ, yòu rào sān zā què zhù yī miàn. ěr shí shì tí huán yīn hé zhǎng xiàng fú jí yǐ jì sòng, ér qǐng rú lái zhuǎn yú fǎ lún:
“ ‘shì zūn jiàng fú zhū mó yuàn, qí xīn qīng jìng rú mǎn yuè,
yuàn wèi zhòng shēng cóng dìng qǐ, yǐ zhì huì guāng zhào shì jiān.’
[0603c23] "er shi da fan tian wang yi fu wei shen, fu zhi ru lai mo ran zhi zhi, wang yi shi ti huan yin suo, er yu zhi yan: 'jiao shi jia! ru jin ying zhi, shi jian zhong sheng chu zai sheng si hei an chou lin, shan fa sun jian e fa zeng zhang. he yi gu? ru lai qi zhi bu zhuan fa lun. jiao shi jia! wo deng dang gong wang yi fu suo quan qing ru lai. he yi gu? zhu fu ru lai ruo bu quan qing jie xi mo ran, shi gu jin zhe wo yu ru deng, wang yi fu suo quan qing ru lai zhuan yu fa lun, wei ling shi jian jing zhong fa gu.' er shi da fan tian wang ji shi ti huan yin,, si tian wang tian,, san shi san tian,, ye mo tian,, dou lu tuo tian,, le bian hua tian,, ta hua zi zai tian,, fan zhong tian,, fan fu tian,, guang yin tian,, guang guo tian,, bian jing tian,, jing ju tian, nai zhi a jia ni zha tian, guang ming zhao yao, yu ye fen zhong zhi duo yan lin ding li fu yi, you rao san za que zhu yi mian. er shi shi ti huan yin he zhang xiang fu ji yi ji song, er qing ru lai zhuan yu fa lun:
" 'shi zun jiang fu zhu mo yuan, qi xin qing jing ru man yue,
yuan wei zhong sheng cong ding qi, yi zhi hui guang zhao shi jian.'
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0604a11] "After Śakra Devānām Indra (釋提桓因 [shi ti huan yin]) finished saying these verses, the Tathāgata (如來 [ru lai]) still remained silent. Brahmā Sahāmpati (螺髻梵王 [luo ji fan wang]) said to Śakra Devānām Indra (釋提桓因 [shi ti huan yin]): 'Kauśika! You should not invite him in this way.' Then the Great Brahmā-rāja (大梵天王 [da fan tian wang]) rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and invited him with verses, saying:
'The Tathāgata (如來 [ru lai]) has now subdued demonic enemies (魔怨 [mo yuan]),
His wisdom light illuminates all.
There are sentient beings in the world whose faculties are ripe and can be delivered,
May the World-Honored One (世尊 [shi zun]) please arise from samādhi (定 [ding]).'
[0604a11] “釋提桓因說是偈已,如來爾時猶故默然.螺髻梵王語釋提桓因言: ‘憍尸迦! 不應如是而為勸請.’ 於是大梵天王即從座起,偏袒右肩右膝著地合掌向佛,以偈請曰:
“ ‘如來今已降魔怨, 智慧光明照一切,
世間根熟有堪度, 惟願世尊從定起.’
[0604a11] “shì tí huán yīn shuō shì jì yǐ, rú lái ěr shí yóu gù mò rán. luó jì fàn wáng yǔ shì tí huán yīn yán: ‘jiāo shī jiā! bù yīng rú shì ér wèi quàn qǐng.’ yú shì dà fàn tiān wáng jí cóng zuò qǐ, piān tǎn yòu jiān yòu xī zhe de hé zhǎng xiàng fú, yǐ jì qǐng yuē:
“ ‘rú lái jīn yǐ jiàng mó yuàn, zhì huì guāng míng zhào yī qiè,
shì jiān gēn shú yǒu kān dù, wéi yuàn shì zūn cóng dìng qǐ.’
[0604a11] "shi ti huan yin shuo shi ji yi, ru lai er shi you gu mo ran. luo ji fan wang yu shi ti huan yin yan: 'jiao shi jia! bu ying ru shi er wei quan qing.' yu shi da fan tian wang ji cong zuo qi, pian tan you jian you xi zhe de he zhang xiang fu, yi ji qing yue:
" 'ru lai jin yi jiang mo yuan, zhi hui guang ming zhao yi qie,
shi jian gen shu you kan du, wei yuan shi zun cong ding qi.'
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0604a17] "At that time, the World-Honored One (世尊 [shi zun]) told Brahmā (梵天 [fan tian]): 'I have realized the profound and subtle Dharma (法 [fa]), which is extremely tranquil, difficult to see and difficult to awaken to, not to be understood by discrimination and conceptualization. Only Buddhas (諸佛 [zhu fu]) can know it. It is that which transcends the five aggregates (五蘊 [wu yun]) and enters the ultimate truth (第一義 [di yi yi]), without location or activity, with a pure essence. It neither grasps nor abandons, cannot be known, is not manifested, is unconditioned and unproduced, far from the six sense objects (六境 [liu jing]), not to be conceived by the mind, not to be expressed by words, impossible to hear or see, without hindrance, free from all clinging, reaching the ultimate point, empty and without attainment, tranquil Nirvana (涅槃 [nie pan]). If I expound this Dharma (法 [fa]) to others, they will all be unable to understand it. However, I constantly think of these two verses:
'I have realized the counter-current path (逆流道 [ni liu dao]),
Profound and difficult to see.
The blind cannot see it,
Therefore, I remain silent and do not speak.
All sentient beings in the world,
Are attached to the objects of the five senses (五塵境 [wu chen jing]).
They cannot understand my Dharma (法 [fa]),
Therefore, I am silent now.'
[0604a17] “爾時世尊告梵天言: ‘我證甚深微妙之法,最極寂靜難見難悟,非分別思惟之所能解,惟有諸佛乃能知之.所謂超過五蘊入第一義,無處無行體性清淨,不取不捨不可了知,非所顯示,無為無作,遠離六境,非心所計,非言能說不可聽聞,非可觀見,無所罣礙,離諸攀緣至究竟處,空無所得寂靜涅槃.若以此法為人演說,彼等皆悉不能了知.然我常思念是二偈頌:
“ ‘我證逆流道, 甚深難可見,
盲者莫能覩, 故默而不說.
世間諸眾生, 著彼五塵境,
不能解我法, 是故今默然.’
[0604a17] “ěr shí shì zūn gào fàn tiān yán: ‘wǒ zhèng shén shēn wēi miào zhī fǎ, zuì jí jì jìng nán jiàn nán wù, fēi fēn bié sī wéi zhī suǒ néng jiě, wéi yǒu zhū fú nǎi néng zhī zhī. suǒ wèi chāo guò wǔ yùn rù dì yī yì, wú chù wú xíng tǐ xìng qīng jìng, bù qǔ bù shě bù kě le zhī, fēi suǒ xiǎn shì, wú wèi wú zuò, yuǎn lí liù jìng, fēi xīn suǒ jì, fēi yán néng shuō bù kě tīng wén, fēi kě guān jiàn, wú suǒ guà ài, lí zhū pān yuán zhì jiū jìng chù, kōng wú suǒ dé jì jìng niè pán. ruò yǐ cǐ fǎ wèi rén yǎn shuō, bǐ děng jiē xī bù néng le zhī. rán wǒ cháng sī niàn shì èr jì sòng:
“ ‘wǒ zhèng nì liú dào, shén shēn nán kě jiàn,
máng zhě mò néng dǔ, gù mò ér bù shuō.
shì jiān zhū zhòng shēng, zhe bǐ wǔ chén jìng,
bù néng jiě wǒ fǎ, shì gù jīn mò rán.’
[0604a17] "er shi shi zun gao fan tian yan: 'wo zheng shen shen wei miao zhi fa, zui ji ji jing nan jian nan wu, fei fen bie si wei zhi suo neng jie, wei you zhu fu nai neng zhi zhi. suo wei chao guo wu yun ru di yi yi, wu chu wu xing ti xing qing jing, bu qu bu she bu ke le zhi, fei suo xian shi, wu wei wu zuo, yuan li liu jing, fei xin suo ji, fei yan neng shuo bu ke ting wen, fei ke guan jian, wu suo gua ai, li zhu pan yuan zhi jiu jing chu, kong wu suo de ji jing nie pan. ruo yi ci fa wei ren yan shuo, bi deng jie xi bu neng le zhi. ran wo chang si nian shi er ji song:
" 'wo zheng ni liu dao, shen shen nan ke jian,
mang zhe mo neng du, gu mo er bu shuo.
shi jian zhu zhong sheng, zhe bi wu chen jing,
bu neng jie wo fa, shi gu jin mo ran.'
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0604b02] "At that time, Brahmā-rāja (梵王 [fan wang]), Indra (帝釋 [di shi]), and the devas (諸天眾 [zhu tian zhong]), hearing these verses, were greatly distressed and immediately disappeared from that place."
[0604b02] “爾時梵王帝釋及諸天眾聞如是偈,心大憂惱,即於是處忽然不現.”
[0604b02] “ěr shí fàn wáng dì shì jí zhū tiān zhòng wén rú shì jì, xīn dà yōu nǎo, jí yú shì chù hū rán bù xiàn.”
[0604b02] "er shi fan wang di shi ji zhu tian zhong wen ru shi ji, xin da you nao, ji yu shi chu hu ran bu xian."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0604b04] The Buddha told the Bhikkhus (比丘 [bi qiu]): "Again, at another time, the Great Brahmā-rāja (大梵天王 [da fan tian wang]) observed that in the Magadha country (摩伽陀國 [mo jia tuo guo]) there were many external practitioners (外道等 [wai dao deng]) who, regarding earth, water, fire, wind, and space, made arbitrary discriminations and clung to wrong views (邪見 [xie jian]) as the right path. However, among those sentient beings, there were some who could be delivered. Knowing that the World-Honored One (世尊 [shi zun]) still remained silent, he again went to the Buddha, bowed his head at his feet, circumambulated three times, knelt on his right knee, joined his palms respectfully, and invited him with verses, saying:
'The Magadha country (摩伽陀國 [mo jia tuo guo]),
Has many heretics (異道 [yi dao]).
Due to wrong views (邪見 [xie jian]),
They make various calculations.
May the Muni (牟尼 [mou ni]),
Open the amṛta (甘露 [gan lu]),
Most pure Dharma (法 [fa]),
So that they may hear it.
The Dharma (法 [fa]) realized by the Buddha,
Is pure and undefiled,
Reaching the other shore,
Without increase or decrease.
Among the three realms (三界 [san jie]),
He is supremely exalted,
Like Mount Sumeru (須彌山 [xu mi shan]),
Manifesting in the great ocean.
May he have compassion,
On sentient beings,
And save them,
How can he abandon them?
The Tathāgata (如來 [ru lai]) is perfectly endowed,
With all merits,
Powers, fearlessness, and so on,
May he deliver them.
Suffering sentient beings,
Humans and devas (人天 [ren tian]) in the world,
Are oppressed by the sickness of kleshas (煩惱 [fan nao]).
Please, Buddha, with compassion,
Save them.
Only the Tathāgata (如來 [ru lai]),
Is their refuge.
Since ancient times, devas (天人 [tian ren]),
Have followed the Tathāgata (如來 [ru lai]).
These are purely good,
And all seek liberation (解脫 [jie tuo]).
If they hear the Dharma (法 [fa]),
They can all accept it.
May the Tathāgata (如來 [ru lai]),
Expound it for them.
Therefore, I now,
Invite the Great Diligent One,
To reveal the subtle Dharma (妙法 [miao fa]),
So they may see the right path.
Just as a great cloud,
Rains upon all,
The Tathāgata's (如來 [ru lai]) Dharma-rain (法雨 [fa yu]),
Is also like that.
Nourishing all,
Withered sentient beings.
Those people,
With the poisonous thorns of wrong views (邪見 [xie jian]),
In the thick forest of saṃsāra (生死 [sheng si]),
Transmigrating since beginningless time,
Have not yet been delivered,
Blind without the eye of wisdom.
About to fall into a deep pit.
May the guide,
Open the right path,
And bestow amṛta (甘露 [gan lu]) upon them.
The Buddha is difficult to encounter,
Like the udumbara flower (優曇花 [you tan hua]).
May he deliver,
Those without refuge.
The Tathāgata (如來 [ru lai]) in the past,
Made a great vow,
Having delivered himself,
He would deliver sentient beings.
May he, with the light of wisdom,
Remove all darkness.
May the Buddha's great compassion,
Not abandon his original vow.
Like the lion's roar (師子吼 [shi zi hou]),
Like the thunder of heaven,
For the sake of sentient beings,
Turn the Dharma-wheel (法輪 [fa lun]).'
[0604b04] 佛告諸比丘: “復於一時大梵天王,觀摩伽陀國多諸外道等,於地水火風空橫生計度,封著邪見以為正道,而彼眾生有應度者,而知世尊于今猶固默然,復詣佛所頭面禮足,圍遶三匝右膝著地合掌恭敬,以偈請曰:
“ ‘摩伽陀國, 多諸異道,
因邪見故, 種種籌量.
惟願牟尼, 為開甘露,
最清淨法, 令其得聞.
佛所證法, 清淨離垢,
到于彼岸, 無增無減.
於三界中, 超然特尊,
如須彌山, 顯于大海.
當於眾生, 起哀慜心,
而救濟之, 云何棄捨?
如來具足, 一切功德,
力無畏等, 惟願拔濟.
苦惱眾生, 世間人天,
為煩惱病, 之所逼迫,
請佛慈悲, 而救濟之,
惟有如來, 為歸依處.
自昔天人, 隨逐如來,
此等純善, 悉求解脫.
是若聞法, 皆能領受,
惟願如來, 為其敷演.
故我今者, 請大精進,
開示妙法, 令見正路.
譬如大雲, 雨於一切,
如來法雨, 亦復如是.
潤洽一切, 枯槁眾生,
彼諸人等, 邪見毒刺,
生死稠林, 無始流轉,
未蒙拔濟, 盲無慧目.
將墮深坑. 惟願導師,
開於正道, 施其甘露.
佛難值遇, 如優曇花,
惟願度脫, 無依止者.
如來往昔, 發弘誓願,
自既度已, 當度眾生.
幸以慧光, 除諸冥暗,
惟佛大慈, 勿捨本願.
如師子吼, 如天雷震,
為眾生故, 轉于法輪.’
[0604b04] fú gào zhū bǐ qiū: “fù yú yī shí dà fàn tiān wáng, guān mó jiā tuó guó duō zhū wài dào děng, yú de shuǐ huǒ fēng kōng héng shēng jì dù, fēng zhe xié jiàn yǐ wèi zhèng dào, ér bǐ zhòng shēng yǒu yīng dù zhě, ér zhī shì zūn yú jīn yóu gù mò rán, fù yì fú suǒ tóu miàn lǐ zú, wéi rào sān zā yòu xī zhe de hé zhǎng gōng jìng, yǐ jì qǐng yuē:
“ ‘mó jiā tuó guó, duō zhū yì dào,
yīn xié jiàn gù, zhǒng zhǒng chóu liàng.
wéi yuàn móu ní, wèi kāi gān lù,
zuì qīng jìng fǎ, lìng qí dé wén.
fú suǒ zhèng fǎ, qīng jìng lí gòu,
dào yú bǐ àn, wú zēng wú jiǎn.
yú sān jiè zhōng, chāo rán tè zūn,
rú xū mí shān, xiǎn yú dà hǎi.
dāng yú zhòng shēng, qǐ āi mǐn xīn,
ér jiù jì zhī, yún hé qì shě?
rú lái jù zú, yī qiè gōng dé,
lì wú wèi děng, wéi yuàn bá jì.
kǔ nǎo zhòng shēng, shì jiān rén tiān,
wèi fán nǎo bìng, zhī suǒ bī pò,
qǐng fú cí bēi, ér jiù jì zhī,
wéi yǒu rú lái, wèi guī yī chù.
zì xī tiān rén, suí zhú rú lái,
cǐ děng chún shàn, xī qiú jiě tuō.
shì ruò wén fǎ, jiē néng lǐng shòu,
wéi yuàn rú lái, wèi qí fū yǎn.
gù wǒ jīn zhě, qǐng dà jīng jìn,
kāi shì miào fǎ, lìng jiàn zhèng lù.
pì rú dà yún, yǔ yú yī qiè,
rú lái fǎ yǔ, yì fù rú shì.
rùn qià yī qiè, kū gǎo zhòng shēng,
bǐ zhū rén děng, xié jiàn dú cì,
shēng sǐ chóu lín, wú shǐ liú zhuǎn,
wèi méng bá jì, máng wú huì mù.
jiāng duò shēn kēng. wéi yuàn dǎo shī,
kāi yú zhèng dào, shī qí gān lù.
fú nán zhí yù, rú yōu tán huā,
wéi yuàn dù tuō, wú yī zhǐ zhě.
rú lái wǎng xī, fā hóng shì yuàn,
zì jì dù yǐ, dāng dù zhòng shēng.
xìng yǐ huì guāng, chú zhū míng àn,
wéi fú dà cí, wù shě běn yuàn.
rú shī zi hǒu, rú tiān léi zhèn,
wèi zhòng shēng gù, zhuǎn yú fǎ lún.’
[0604b04] fu gao zhu bi qiu: "fu yu yi shi da fan tian wang, guan mo jia tuo guo duo zhu wai dao deng, yu de shui huo feng kong heng sheng ji du, feng zhe xie jian yi wei zheng dao, er bi zhong sheng you ying du zhe, er zhi shi zun yu jin you gu mo ran, fu yi fu suo tou mian li zu, wei rao san za you xi zhe de he zhang gong jing, yi ji qing yue:
" 'mo jia tuo guo, duo zhu yi dao,
yin xie jian gu, zhong zhong chou liang.
wei yuan mou ni, wei kai gan lu,
zui qing jing fa, ling qi de wen.
fu suo zheng fa, qing jing li gou,
dao yu bi an, wu zeng wu jian.
yu san jie zhong, chao ran te zun,
ru xu mi shan, xian yu da hai.
dang yu zhong sheng, qi ai min xin,
er jiu ji zhi, yun he qi she?
ru lai ju zu, yi qie gong de,
li wu wei deng, wei yuan ba ji.
ku nao zhong sheng, shi jian ren tian,
wei fan nao bing, zhi suo bi po,
qing fu ci bei, er jiu ji zhi,
wei you ru lai, wei gui yi chu.
zi xi tian ren, sui zhu ru lai,
ci deng chun shan, xi qiu jie tuo.
shi ruo wen fa, jie neng ling shou,
wei yuan ru lai, wei qi fu yan.
gu wo jin zhe, qing da jing jin,
kai shi miao fa, ling jian zheng lu.
pi ru da yun, yu yu yi qie,
ru lai fa yu, yi fu ru shi.
run qia yi qie, ku gao zhong sheng,
bi zhu ren deng, xie jian du ci,
sheng si chou lin, wu shi liu zhuan,
wei meng ba ji, mang wu hui mu.
jiang duo shen keng. wei yuan dao shi,
kai yu zheng dao, shi qi gan lu.
fu nan zhi yu, ru you tan hua,
wei yuan du tuo, wu yi zhi zhe.
ru lai wang xi, fa hong shi yuan,
zi ji du yi, dang du zhong sheng.
xing yi hui guang, chu zhu ming an,
wei fu da ci, wu she ben yuan.
ru shi zi hou, ru tian lei zhen,
wei zhong sheng gu, zhuan yu fa lun.'
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0604c19] "At that time, the World-Honored One (世尊 [shi zun]), with the Buddha's eye, saw sentient beings of superior, middle, and inferior faculties, some in the fixed wrong destination (邪定聚 [xie ding ju]), some in the fixed right destination (正定聚 [zheng ding ju]), and some in the indefinite destination (不定聚 [bu ding ju]). Bhikkhus (比丘 [bi qiu])! For example, a person approaches a clear pond and sees the plants in the pond, some not yet emerged from the water, some at the water level, and some already emerged from the water. These three kinds are clearly seen. The Tathāgata (如來 [ru lai]) observed sentient beings of superior, middle, and inferior faculties in the same way. At that time, the Tathāgata (如來 [ru lai]) thought: 'Whether I preach the Dharma (法 [fa]) or not, sentient beings in the fixed wrong destination (邪聚 [xie ju]) will ultimately not know.' He then thought again: 'Whether I preach the Dharma (法 [fa]) or not, sentient beings in the fixed right destination (正聚 [zheng ju]) will all be able to know.' He then thought again: 'If I preach the Dharma (法 [fa]), sentient beings in the indefinite destination (不定眾生 [bu ding zhong sheng]) will also be able to know. If I do not preach the Dharma (法 [fa]), they will not know.' Bhikkhus (諸比丘 [zhu bi qiu])! At that time, the Tathāgata (如來 [ru lai]), observing the sentient beings in the indefinite destination (不定聚眾生 [bu ding ju zhong sheng]), arose great compassion and said: 'I originally appeared in the world to turn the Dharma-wheel (法輪 [fa lun]) for these sentient beings.' Also, because of the invitation of the Great Brahmā-rāja (大梵天王 [da fan tian wang]), he immediately told Brahmā-rāja (梵王 [fan wang]) with verses:
'I now, for your invitation,
Will rain down amṛta (甘露 [gan lu]).
All beings in the world,
Devas (天 [tian]), humans (人 [ren]), nāgas (龍 [long]), spirits (神等 [shen deng]),
If there are those with pure faith,
May they listen to and receive this Dharma (法 [fa]).'
[0604c19] “爾時世尊以佛眼觀見諸眾生上中下根,或邪定聚,或正定聚,或不定聚.比丘! 譬如有人臨清淨池,見彼池中所有草木,或未出水,或與水齊,或已出水,如是三種分明見之,如來觀諸眾生上中下根亦復如是.如來爾時作是思惟: ‘我若說法,若不說法,邪聚眾生畢竟不知.’ 復更思惟: ‘我若說法,若不說法,正聚眾生,皆能了知.’ 復更思惟: ‘我若說法,不定眾生亦能了知,我不說法即不了知.’ 諸比丘! 如來爾時觀不定聚眾生,起大悲心作如是言: ‘我本欲為此等眾生轉于法輪故出於世.’ 又為大梵天王請故,即以偈頌告梵王言:
“ ‘我今為汝請, 當雨於甘露,
一切諸世間, 天人龍神等,
若有淨信者, 聽受如是法.’
[0604c19] “ěr shí shì zūn yǐ fú yǎn guān jiàn zhū zhòng shēng shàng zhōng xià gēn, huò xié dìng jù, huò zhèng dìng jù, huò bù dìng jù. bǐ qiū! pì rú yǒu rén lín qīng jìng chí, jiàn bǐ chí zhōng suǒ yǒu cǎo mù, huò wèi chū shuǐ, huò yǔ shuǐ qí, huò yǐ chū shuǐ, rú shì sān zhǒng fēn míng jiàn zhī, rú lái guān zhū zhòng shēng shàng zhōng xià gēn yì fù rú shì. rú lái ěr shí zuò shì sī wéi: ‘wǒ ruò shuō fǎ, ruò bù shuō fǎ, xié jù zhòng shēng bì jìng bù zhī.’ fù gèng sī wéi: ‘wǒ ruò shuō fǎ, ruò bù shuō fǎ, zhèng jù zhòng shēng, jiē néng le zhī.’ fù gèng sī wéi: ‘wǒ ruò shuō fǎ, bù dìng zhòng shēng yì néng le zhī, wǒ bù shuō fǎ jí bù le zhī.’ zhū bǐ qiū! rú lái ěr shí guān bù dìng jù zhòng shēng, qǐ dà bēi xīn zuò rú shì yán: ‘wǒ běn yù wèi cǐ děng zhòng shēng zhuǎn yú fǎ lún gù chū yú shì.’ yòu wèi dà fàn tiān wáng qǐng gù, jí yǐ jì sòng gào fàn wáng yán:
“ ‘wǒ jīn wèi rǔ qǐng, dāng yǔ yú gān lù,
yī qiè zhū shì jiān, tiān rén lóng shén děng,
ruò yǒu jìng xìn zhě, tīng shòu rú shì fǎ.’
[0604c19] "er shi shi zun yi fu yan guan jian zhu zhong sheng shang zhong xia gen, huo xie ding ju, huo zheng ding ju, huo bu ding ju. bi qiu! pi ru you ren lin qing jing chi, jian bi chi zhong suo you cao mu, huo wei chu shui, huo yu shui qi, huo yi chu shui, ru shi san zhong fen ming jian zhi, ru lai guan zhu zhong sheng shang zhong xia gen yi fu ru shi. ru lai er shi zuo shi si wei: 'wo ruo shuo fa, ruo bu shuo fa, xie ju zhong sheng bi jing bu zhi.' fu geng si wei: 'wo ruo shuo fa, ruo bu shuo fa, zheng ju zhong sheng, jie neng le zhi.' fu geng si wei: 'wo ruo shuo fa, bu ding zhong sheng yi neng le zhi, wo bu shuo fa ji bu le zhi.' zhu bi qiu! ru lai er shi guan bu ding ju zhong sheng, qi da bei xin zuo ru shi yan: 'wo ben yu wei ci deng zhong sheng zhuan yu fa lun gu chu yu shi.' you wei da fan tian wang qing gu, ji yi ji song gao fan wang yan:
" 'wo jin wei ru qing, dang yu yu gan lu,
yi qie zhu shi jian, tian ren long shen deng,
ruo you jing xin zhe, ting shou ru shi fa.'
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0605a06] "At that time, the Great Brahmā-rāja (大梵天王 [da fan tian wang]), hearing these verses, was filled with joy and exhilaration such as he had never experienced before. He bowed at the Buddha's feet, circumambulated countless times, and then suddenly disappeared before the Buddha. Bhikkhus (諸比丘 [zhu bi qiu])! At that time, the earth gods (地神 [de shen]) told the sky gods (虛空神 [xu kong shen]), proclaiming: 'The Tathāgata (如來 [ru lai]) has now accepted the invitation of Brahmā-rāja (梵王 [fan wang]) and desires to turn the Dharma-wheel (法輪 [fa lun]), out of compassion for countless sentient beings, for the benefit of countless sentient beings, for the peace and joy of countless sentient beings, to increase devas (天人 [tian ren]) and diminish evil destinies, and for sentient beings to attain Nirvana (涅槃 [nie pan]). He will turn the Dharma-wheel (法輪 [fa lun]).' After the earth gods (地神 [de shen]) said this, in an instant, the sky gods (虛空神 [xu kong shen]) heard and transmitted it successively up to the Akaniṣṭha Heaven (阿迦尼吒天 [a jia ni zha tian]).
[0605a06] “爾時大梵天王聞是偈已,歡喜踊躍得未曾有,頂禮佛足遶無數匝,即於佛前忽然不現.諸比丘! 爾時地神告虛空神,唱如是言: ‘如來今受梵王勸請欲轉法輪,哀愍無量諸眾生故,利益無量諸眾生故,安樂無量諸眾生故,增長天人損減惡趣故,為諸眾生得涅槃故,當轉法輪.’ 地神作是語已,於一念頃虛空神聞展轉傳至阿迦尼吒天.
[0605a06] “ěr shí dà fàn tiān wáng wén shì jì yǐ, huān xǐ yǒng yuè dé wèi céng yǒu, dǐng lǐ fú zú rào wú shù zā, jí yú fú qián hū rán bù xiàn. zhū bǐ qiū! ěr shí de shén gào xū kōng shén, chàng rú shì yán: ‘rú lái jīn shòu fàn wáng quàn qǐng yù zhuǎn fǎ lún, āi mǐn wú liàng zhū zhòng shēng gù, lì yì wú liàng zhū zhòng shēng gù, ān lè wú liàng zhū zhòng shēng gù, zēng zhǎng tiān rén sǔn jiǎn è qù gù, wèi zhū zhòng shēng dé niè pán gù, dāng zhuǎn fǎ lún.’ de shén zuò shì yǔ yǐ, yú yī niàn qǐng xū kōng shén wén zhǎn zhuǎn chuán zhì ā jiā ní zhā tiān.
[0605a06] "er shi da fan tian wang wen shi ji yi, huan xi yong yue de wei ceng you, ding li fu zu rao wu shu za, ji yu fu qian hu ran bu xian. zhu bi qiu! er shi de shen gao xu kong shen, chang ru shi yan: 'ru lai jin shou fan wang quan qing yu zhuan fa lun, ai min wu liang zhu zhong sheng gu, li yi wu liang zhu zhong sheng gu, an le wu liang zhu zhong sheng gu, zeng zhang tian ren sun jian e qu gu, wei zhu zhong sheng de nie pan gu, dang zhuan fa lun.' de shen zuo shi yu yi, yu yi nian qing xu kong shen wen zhan zhuan chuan zhi a jia ni zha tian.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0605a15] "Bhikkhus (諸比丘 [zhu bi qiu])! At that time, there were four devas (天 [tian]) protecting the Bodhi Tree (菩提樹 [pu ti shu]): one named Dharma-receiver (受法 [shou fa]), one named Radiant (光明 [guang ming]), one named Joyful-Dharma (樂法 [le fa]), and one named Dharma-practicer (法行 [fa xing]). These four devas (天子 [tian zi]) bowed at the Buddha's feet and said to the Buddha: 'World-Honored One, where will you turn the Dharma-wheel (法輪 [fa lun])?' At that time, the Tathāgata (如來 [ru lai]) told those devas (天 [tian]): 'I will turn the Dharma-wheel (正法輪 [zheng fa lun]) in the Deer Park (鹿野苑中 [lu ye yuan zhong]) at the Sage's Abode (仙人墮處 [xian ren duo chu]) in the country of Vārāṇasī (波羅奈國 [bo luo nai guo]).' The devas (天子 [tian zi]) said: 'World-Honored One! This Deer Park (鹿野苑中 [lu ye yuan zhong]) in Vārāṇasī (波羅奈 [bo luo nai]) has few cultural objects and its springs and forests are not superior. However, there are countless other cities and towns with abundant land and resources, flourishing populations, and pure and enjoyable gardens and ponds. Why does the Tathāgata (如來 [ru lai]) turn the Dharma-wheel (法輪 [fa lun]) in the Deer Park (鹿野苑中 [lu ye yuan zhong])?'
[0605a15] “諸比丘! 爾時有四護菩提樹天:一名受法,二名光明,三名樂法,四名法行.是四天子頂禮佛足而白佛言: ‘世尊當於何處轉于法輪?’ 爾時如來告彼天言: ‘我於波羅奈國仙人墮處鹿野苑中轉正法輪.’ 彼天子言: ‘世尊! 此波羅奈鹿野苑中,文物鮮少林泉非勝,然有無量諸餘城邑土地豐饒,人民殷盛園林池沼清淨可樂,何故如來於鹿野苑中而轉法輪?’
[0605a15] “zhū bǐ qiū! ěr shí yǒu sì hù pú tí shù tiān: yī míng shòu fǎ, èr míng guāng míng, sān míng lè fǎ, sì míng fǎ xíng. shì sì tiān zi dǐng lǐ fú zú ér bái fú yán: ‘shì zūn dāng yú hé chù zhuǎn yú fǎ lún?’ ěr shí rú lái gào bǐ tiān yán: ‘wǒ yú bō luó nài guó xiān rén duò chù lù yě yuàn zhōng zhuǎn zhèng fǎ lún.’ bǐ tiān zi yán: ‘shì zūn! cǐ bō luó nài lù yě yuàn zhōng, wén wù xiān shǎo lín quán fēi shèng, rán yǒu wú liàng zhū yú chéng yì tǔ de fēng ráo, rén mín yīn shèng yuán lín chí zhǎo qīng jìng kě lè, hé gù rú lái yú lù yě yuàn zhōng ér zhuǎn fǎ lún?’
[0605a15] "zhu bi qiu! er shi you si hu pu ti shu tian: yi ming shou fa, er ming guang ming, san ming le fa, si ming fa xing. shi si tian zi ding li fu zu er bai fu yan: 'shi zun dang yu he chu zhuan yu fa lun?' er shi ru lai gao bi tian yan: 'wo yu bo luo nai guo xian ren duo chu lu ye yuan zhong zhuan zheng fa lun.' bi tian zi yan: 'shi zun! ci bo luo nai lu ye yuan zhong, wen wu xian shao lin quan fei sheng, ran you wu liang zhu yu cheng yi tu de feng rao, ren min yin sheng yuan lin chi zhao qing jing ke le, he gu ru lai yu lu ye yuan zhong er zhuan fa lun?'
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
[0605a24] "At that time, the World-Honored One (世尊 [shi zun]) told the devas (諸天子 [zhu tian zi]): 'Good sirs, you should not say such things. Why? I remember in the past, in this city of Vārāṇasī (波羅奈城 [bo luo nai cheng]), I made offerings to sixty thousand koṭi nayutas (那由他 [na you ta]) of Tathāgatas (諸佛如來 [zhu fu ru lai]). In short, ninety-one thousand koṭis (拘胝 [ju zhi]) of Buddhas (諸佛 [zhu fu]) all turned the Dharma-wheel (正法輪 [zheng fa lun]) in this place. All profound and subtle Dharmas (微妙之法 [wei miao zhi fa]) originated from here. Therefore, this land is always protected by devas (天 [tian]), nāgas (龍 [long]), yakṣas (夜叉 [ye cha]), gandharvas (乾闥婆 [gan ta po]), rākṣasas (羅剎 [luo sha]), and so on. For this reason, the Tathāgata (如來 [ru lai]) will turn the Dharma-wheel (法輪 [fa lun]) in that Deer Park (鹿野苑中 [lu ye yuan zhong]).' "
The Great Embellishment Sutra, Volume 10
[0605a24] “爾時世尊告諸天子言: ‘仁者不應作如是說.所以者何?我念往昔於此波羅奈城,供養六十千億那由他諸佛如來,以要言之,九萬一千拘胝諸佛,皆於是處轉正法輪,一切甚深微妙之法皆從中出,是故此地常為天,, 龍,, 夜叉,, 乾闥婆,, 羅剎等之所守護.以是義故,如來於彼鹿野苑中而轉法輪.’ ”
方廣大莊嚴經卷第十
[0605a24] “ěr shí shì zūn gào zhū tiān zi yán: ‘rén zhě bù yīng zuò rú shì shuō. suǒ yǐ zhě hé? wǒ niàn wǎng xī yú cǐ bō luó nài chéng, gōng yǎng liù shí qiān yì nà yóu tā zhū fú rú lái, yǐ yào yán zhī, jiǔ wàn yī qiān jū zhī zhū fú, jiē yú shì chù zhuǎn zhèng fǎ lún, yī qiè shén shēn wēi miào zhī fǎ jiē cóng zhōng chū, shì gù cǐ de cháng wèi tiān,, lóng,, yè chā,, gān tà pó,, luó shā děng zhī suǒ shǒu hù. yǐ shì yì gù, rú lái yú bǐ lù yě yuàn zhōng ér zhuǎn fǎ lún.’ ”
fāng guǎng dà zhuāng yán jīng juǎn dì shí
[0605a24] "er shi shi zun gao zhu tian zi yan: 'ren zhe bu ying zuo ru shi shuo. suo yi zhe he? wo nian wang xi yu ci bo luo nai cheng, gong yang liu shi qian yi na you ta zhu fu ru lai, yi yao yan zhi, jiu wan yi qian ju zhi zhu fu, jie yu shi chu zhuan zheng fa lun, yi qie shen shen wei miao zhi fa jie cong zhong chu, shi gu ci de chang wei tian,, long,, ye cha,, gan ta po,, luo sha deng zhi suo shou hu. yi shi yi gu, ru lai yu bi lu ye yuan zhong er zhuan fa lun.' "
fang guang da zhuang yan jing juan di shi