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爾時，世尊復欲顯示此三昧功德利益說其菩薩本昔所行，亦為顯現增長月光童子力故說己本緣，以偈頌曰：
At that time, the Bhagavān, wishing to further reveal the merits and benefits of this Samādhi and to speak of the bodhisattva's past practices, also wishing to manifest and increase the power of the youth Candraprabha, spoke his own past causes in verse, saying:
「童子！汝今當善聽：
我於百千劫所行，
供養百千諸如來，
為求如是勝寂定。
"O Youth! You should now listen well:
The practices I engaged in for hundreds of thousands of kalpas,
Making offerings to hundreds of thousands of Tathāgatas,
Was for the sake of seeking this supreme tranquil Samādhi.
過去不可思議劫，
所有百剎塵沙數，
汝當知是所說事，
有佛號曰眾自在。
In the past, in an inconceivable number of kalpas,
As many as the number of dust motes in a hundred buddha-lands,
You should know that
There was a buddha named Gaṇeśvara.
彼佛如來有眷屬，
滿足六十億千數，
一切漏盡無煩惱，
於八解脫善決定。
That Tathāgata had a retinue,
Filled with sixty billion.
All of them had exhausted their outflows and had no afflictions,
Well-determined in the eight liberations.
是時一切諸大地，
安隱豐樂無濁亂，
一切眾人悉安樂，
遊行往來適悅滿，
At that time, all the great earth
Was peaceful, prosperous, and without turmoil.
All the people were at ease,
Wandering and coming and going, filled with joy.
大富饒財悉充滿，
備受一切諸天樂。
持戒調伏少煩惱，
色貌端正樂忍力，
Rich and wealthy, they were filled with abundance,
Endowed with all the pleasures of the heavens.
Upholding the precepts, disciplined, with few afflictions,
Handsome in appearance, with the power of patience.
猶如天宮諸天子，
智者戒行、功德具。
於彼時世有一王，
名聞廣大號善化，
Like the celestial sons in the heavenly palaces,
The wise ones were endowed with the virtues of precepts and conduct.
At that time, there was a king,
Renowned far and wide, named Varapuṣpasa.
是時彼王有諸子，
滿足五百具念慧。
爾時勝王於佛所，
捨彼六百萬園林，
At that time, that king had sons,
A full five hundred, endowed with mindfulness and wisdom.
At that time, King Varapuṣpasa, at the Buddha's place,
Offered six million gardens and groves,
妙花果樹而莊嚴，
奉佛具足大悲者；
造寺備滿六百萬，
經行床座亦復然；
Adorned with wonderful flowers and fruit trees,
To the Buddha, the one fully endowed with great compassion.
He built six million temples,
And also provided walking paths and seats.
袈裟、衣服億百千，
敷置經行止息處，
如是無量百千種，
沙門一切所須具。
He provided hundreds of thousands of millions of robes and garments,
And arranged walking paths and resting places.
In this way, with countless hundreds of thousands of kinds,
He provided all the necessities for the śramaṇas.
彼時勝王信敬心，
悉皆奉施於善逝，
成就一切福德力，
形色端嚴甚可愛。
With a mind of faith and respect,
He offered them all to the Sugata.
Having accomplished all the power of merit and virtue,
His form was handsome and very lovable.
彼王常以十善道，
自己及他悉安住，
眾人百千那由他，
隨從於王詣佛所。
The king always abided by the ten wholesome paths,
Himself and others were all established in them.
Hundreds of thousands of millions of people,
Followed the king to where the Buddha was.
手執妙花及塗香、
勝蓋、幢幡并音樂，
供養最勝佛、世尊，
合掌在頂而住立。
Holding wonderful flowers and incense,
Superior parasols, banners, and music,
They made offerings to the supreme Buddha, the Bhagavān,
Joining their palms at the crown of their heads and standing.
千比丘眾默然住，
人、天、修羅、龍、夜叉，
一切恭敬而觀佛：
The thousand bhikṣu assembly remained silent,
Humans, devas, asuras, nāgas, and yakṣas
All respectfully gazed at the Buddha:
『善哉！自然說何法？』
"Sadhu! What Dharma will you naturally teach?"
牟尼世尊知彼欲，
亦知勝王最上心，
佛能了達彼信樂，
而為宣說此三昧。
The Sage, the Bhagavān, knew their desire,
And also knew King Varapuṣpasa's supreme mind.
The Buddha was able to understand their faith and joy,
And expounded this Samādhi for them.
善逝演說是語時，
大地、諸山皆震動，
念頃虛空雨眾花，
百千蓮花從地出。
When the Sugata spoke these words,
The earth and mountains all shook,
In an instant, flowers rained from the sky,
And hundreds of thousands of lotus flowers emerged from the ground.
已善了知妙義句，
佛知彼欲為記說：
為王說是寂滅定：
Having already well understood the wonderful meaning and phrases,
The Buddha, knowing their desire, spoke the prediction for them:
He spoke this Samādhi of tranquility for the king:
『汝聽往昔所分別：
"Listen to what was distinguished in the past:
一切有、無妄想起，
空如野馬亦如沫、
如雲、電動皆空無，
一切無我、無眾生。
All existence and non-existence arise from delusion.
Empty like a mirage, also like foam,
Like clouds, moving, all empty and nonexistent,
All without self, without sentient beings.
過去、未來法亦空，
無去、無住、離處所，
常無堅實如幻性，
一切勝淨如虛空。
Past and future dharmas are also empty,
Without going, without abiding, free from location,
Always without solidity, like the nature of illusion,
All supreme purity, like space.
非青、非黃、非赤、白，
名字空無但聲性，
其心離心無心性，
離諸音聲而空無。
Not blue, not yellow, not red or white,
Names are empty and nonexistent, just the nature of sound.
The mind is free from mind, without the nature of mind,
Free from all sounds, empty and nonexistent.
演說句味而不住，
雖不說時字不空，
文字亦不往諸方，
亦復不從餘處來。
Expounding the meaning of phrases without abiding,
Although not speaking, the letters are not empty.
The letters do not go to the directions,
And also do not come from elsewhere.
其字無盡斯盡藏，
若說、不說恒無盡，
常說句味而不盡，
如是知者得無盡。
Those letters are inexhaustible, this inexhaustible treasury.
Whether spoken or not, they are always inexhaustible.
Always expounding the meaning of phrases without exhaustion,
One who knows this attains inexhaustibility.
若知此法無盡者，
彼常能說無盡法，
雖說千種修多羅，
恒知諸法離文字。
If one knows this inexhaustible Dharma,
One can always teach the inexhaustible Dharma.
Although teaching a thousand kinds of sūtras,
One always knows all dharmas are free from letters.
諸佛百千已過去，
亦曾說於百千法，
於一切法而無盡，
法無所得故無盡。
The hundreds of thousands of Buddhas of the past,
Have also spoken the hundreds of thousands of dharmas,
In all dharmas there is no exhaustion,
Because the Dharma is ungraspable, it is inexhaustible.
若人為他演說法，
而不執著於文字，
法本無我、無眾生，
彼能演說而無盡。
If a person expounds the Dharma for others,
But does not cling to the written words,
The Dharma is originally without self and sentient beings,
They can expound it without exhaustion.
智者演說一切言，
不以語言易彼心，
知諸言音如谷響，
是故於言無取著。
The wise expound all words,
But do not exchange their minds with language,
Knowing that all verbal sounds are like echoes,
Therefore they have no attachment to words.
以諸言音說是法，
是言念頃即壞滅，
斯諸言音如是相，
一切諸法相亦然。
Using all verbal sounds to explain the Dharma,
These words perish in an instant,
The characteristics of these verbal sounds are like this,
The characteristics of all dharmas are also thus.
諸法無相亦離相，
恒常無相相空寂，
空寂無欲、無取捨，
是以寂定不可得。
All dharmas are without characteristics and free from characteristics,
They are always without characteristics, characterized by emptiness and quiescence,
Empty, quiescent, without desire, without grasping or abandoning,
Therefore quiescent concentration is ungraspable.
有為、無為悉遠離，
如是大仙無分別，
遠離一切惡見道，
了達諸趣悉無為。
The conditioned and the unconditioned are both far removed,
Thus the great sage is without discrimination,
Far removed from all evil views and paths,
Understanding that all destinies are without conditioning.
恒常無染、無瞋、癡，
是以心體恒寂滅，
以此三昧力最上，
是故能知斯法空。
Always without defilement, anger, or delusion,
Therefore the nature of the mind is always quiescent and extinguished,
By the power of this Samādhi, which is supreme,
One is thus able to know the emptiness of this Dharma.
如空山河及溪谷，
聞於勝妙響音聲，
有為流轉因緣起，
一切世空猶如幻。
Like the empty mountains, rivers, and valleys,
Hearing the sublime and wondrous sounds,
The conditioned arises from causes and conditions,
All worlds are empty, like an illusion.
智力愛樂功德法，
安住智慧神通仙，
發於語言能善巧，
能說如是寂滅定。
The power of wisdom delights in the Dharma of merit,
Abiding in the wisdom and spiritual powers of the sage,
Giving rise to speech that is skillful,
Able to speak this quiescent concentration.
所言覺觀但妄想，
世間不可得其邊，
本際從來無有相，
而為未來因緣道。
What is said is mere conceptualization and delusion,
The world is ungraspable,
The original limit has never had characteristics,
But it becomes the cause and condition for the future.
造業所為有所起，
隨上、中、下有所生，
此法自性無知覺，
法空無我應當知。
Actions are created and there is arising,
Following the upper, middle, and lower, there is birth,
This Dharma is by nature without knowledge or perception,
One should know that the Dharma is empty and without self.
黑白之業不壞滅，
自所作者還自受，
業不能到於果所，
而業能為彼作因。
Black and white karma is not destroyed,
One's own creations are still experienced by oneself,
Karma cannot reach the object of fruition,
But karma can act as its cause.
諸佛演說世諦法，
有為、無為如是觀，
無有真實及我、人，
一切世間相如是。
The buddhas expound the worldly truth,
Observing conditioned and unconditioned phenomena thus.
There is no true self or person;
All worldly phenomena are like this.
一切諸有皆虛妄，
猶如幻化水中月，
空無亦如水聚沫，
以聲顯說恒寂滅。
All existences are false and illusory,
Like a magical illusion or a moon in water.
Empty and insubstantial, like foam on water,
Expressed through sound, they are eternally quiescent.
一切悉捨無所取，
持戒、威儀亦無依，
不著忍力諸眾生，
如是行者得寂定。』
Abandoning everything without grasping,
Upholding precepts and deportment without reliance,
Not attached to the power of patience and all beings,
Such practitioners attain tranquility and stillness.'
隨其王意所樂欲，
如來稱機而演說，
王聞世尊所說法，
王及眷屬悉受戒。
In accordance with the king's wishes,
The Tathāgata expounded the Dharma.
Having heard the Bhagavān's teachings,
The king and his retinue all received the precepts.
勝王聞斯三昧已，
歡喜踊躍作是言：
Having heard this Samādhi, King Varapuṣpasa
Rejoiced and exclaimed:
『善哉！能說此三昧，
是故歸依佛、世尊。』
'Sadhu! To be able to expound this Samādhi,
Therefore I take refuge in the Buddha, the Bhagavān!'
彼時人眾具八萬，
聞是最勝法體性，
演說真實第一義，
悉皆獲得無生忍。
At that time, the assembly of eighty thousand people,
Having heard the supreme Dharma nature,
Expounded the true ultimate truth,
All attained the acceptance of non-arising.
眾生無有其生滅、
諸法無生恒空寂；
王及眷屬如是知，
咸各獲於無生忍。
Beings have no birth or cessation;
All phenomena are unborn and eternally quiescent.
The king and his retinue understood thus
And all attained the acceptance of non-arising.
爾時善花棄王位，
投彼佛法而出家；
其王所有五百子，
悉皆從王而出家；
At that time, King Varapuṣpasa abandoned his royal position,
Took refuge in the Buddha's teachings and left home to become a monk;
His five hundred sons
All followed the king in leaving home to become monks.
王及諸子出家時，
餘人乃有無量數，
一切為求佛法故，
亦於彼法皆出家。
When the king and his sons left home,
There were countless other people
All seeking the Buddha's teachings,
Also leaving home to become monks.
自在如來為說法，
具足滿於二千歲，
王及其子并眷屬，
二千年中修法行。
The Tathāgata taught the Dharma for them,
For a full two thousand years.
The king, his sons, and retinue
Cultivated the Dharma practice for two thousand years.
過於如是年數已，
彼佛、世尊入涅槃，
時諸聲聞悉滅度，
正法於後甚衰微。
After this number of years,
The Buddha, the Bhagavān, entered nirvāṇa.
At that time, all the śrāvakas attained parinirvāṇa,
And the true Dharma gradually declined.
彼王善花有勝子，
號曰福慧具正信，
王有法師為師導，
受持如是勝寂定。
King Varapuṣpasa had a superior son,
Named Puṇyamatin, endowed with right faith.
The king had a Dharma master as his teacher,
Who upheld this supreme tranquil samādhi.
聰明黠慧有念力，
無量百千人供養，
諸天百億俱侍從，
往詣處處而讚歎。
Intelligent, wise, and with the power of mindfulness,
He was worshipped by countless hundreds of thousands of people,
Attended by hundreds of billions of devas,
Praising him wherever he went.
言語柔軟不麁獷，
調伏樂戒善防護，
其音和雅語可愛，
智力、總持悉具足。
His speech was gentle and not harsh,
Subdued, delighting in precepts and well-protected,
His voice was harmonious and his words were lovable,
Endowed with the power of wisdom and the power of retention.
得勝袈裟百億數，
比丘號曰名稱光，
彼人福力無敵對，
無量比丘起妬嫉。
He obtained hundreds of billions of excellent robes,
The bhikṣu was called Yaśaḥprabha,
His merit and power were unmatched,
And countless bhikṣus gave rise to jealousy.
具足福德及色力，
亦具智慧與神通，
護持淨戒、禪定力，
比丘法力之所起。
Endowed with merit, virtue, and physical strength,
Also endowed with wisdom and supernatural powers,
Upholding pure precepts and the power of concentration,
Arisen from the power of the bhikṣu's Dharma.
在家、出家四眾等，
眾人戀仰而愛樂，
若於佛法得信者，
愛重敬心而供養。
The four assemblies of householders and renunciants,
The people were devoted to him and loved him.
If they had faith in the Buddha's teachings,
They would respect and honor him with loving hearts.
其昔善花王勝子，
號曰福慧淨信者，
知彼比丘起惡心，
於己師所便守護。
The excellent son of the former Varapuṣpasa,
Called Puṇyamatin with pure faith,
Knowing that the bhikṣu [Yaśaḥprabha] had given rise to evil thoughts,
He protected his teacher.
時有五十萬軍眾，
悉被鎧甲手持刀，
常令擁護是法師，
演說菩提寂滅行。
At that time, there were five hundred thousand soldiers,
All armored and armed with swords,
Constantly guarding this Dharma teacher,
Expounding the peaceful practice of bodhi.
於大眾中說是法，
謂空無我、無壽命，
其有計我執著者，
彼不喜樂法師說。
In the great assembly, he taught this Dharma,
Saying it is empty, without self, and without soul.
Those who cling to the notion of self
Do not delight in the Dharma teacher's teaching.
不信空法比丘眾，
尋時即起手持刀，
言：
The bhikṣus who do not believe in the empty Dharma,
Immediately rose up, holding swords,
Saying:
『此妄說於非法，
殺之便獲大福德。』
'This false teacher of the Dharma:
Killing him will bring great merit!'
法師見刀不怖畏，
以其思念空法故，
無有眾生而可殺，
空無我、人如石壁。
The Dharma teacher, seeing the swords, was not afraid,
Because he contemplated the empty Dharma.
There are no sentient beings to be killed,
Empty, without self, like a plaster wall.
法師比丘即合掌，
發言稱於南無佛，
若其空法審不虛，
令刀願為曼陀花。
The bhikṣu Dharma teacher then joined his palms,
Speaking the words "Namo Buddhāya"
If the empty Dharma is indeed true,
May the swords turn into mandārava flowers.
護持戒者願欲故，
發言空中便雨花，
大地、諸山皆震動，
刀即變為妙香花。
The one who upholds the precepts wished for it,
And as he spoke, flowers rained from the sky.
The earth and mountains all shook,
And the swords turned into wonderful fragrant flowers.
爾時取見持刀者，
彼眾比丘咸恥悔，
令手執刀不能動，
驚懼恐怕大怖畏。
At that time, those who held swords and grasped at views,
Those bhikṣus were all ashamed and regretted,
Unable to move their hands holding the swords,
Terrified, greatly frightened and afraid.
其有於佛得信者，
所有愛樂空法眾，
發大音聲而號泣，
一切衣服悉奉散。
Those who had faith in the Buddha,
And those who delighted in the Dharma of emptiness,
Cried out in loud voices,
And scattered their garments.
法師比丘起慈心，
於大眾前作是言：
The Dharma master bhikṣu, with a compassionate mind,
Will say in front of the assembly:
『若人於我起瞋者，
我為彼故行菩提。』
'If anyone gives rise to anger towards me,
I will practice bodhi for their sake.'
其法朋黨甚微少，
法師恒為彼侵陵，
聞於一切不喜言，
忍辱之力轉增上。
The Dharma-supporting faction was very small,
And the Dharma master was constantly oppressed by them.
Hearing all their unpleasant words,
The power of his patience increased even more.
時彼法師八十年，
演說如來空法藏，
無量百千惡比丘，
彼王力故令退散。
At that time, the Dharma master, for eighty years,
Expounded the Tathāgata's treasury of the Dharma of emptiness.
Countless hundreds of thousands of evil bhikṣus,
Were driven away by the king's power.
是彼法師於餘時，
利益無量百千眾，
思量戒行無缺漏，
即便往詣福慧所。
At another time,
Benefiting countless hundreds of thousands of people,
Contemplating the precepts and conduct without any flaws,
He then went to the presence of Puṇyamatin.
王見法師甚恭敬，
便即問彼比丘言：
The king, seeing the Dharma master, was very respectful,
And then said to the bhikṣu:
『不令於我大師所，
惱亂其心不喜悅。』
'Do not disturb the mind of my teacher,
And cause him to be unhappy.'
彼便答：
He then replied:
『王！願賜聽，
諸佛忍力之所起，
若於我所興惡言，
便起增上勝忍辱。』
'O King! Please listen.
The power of patience arises from the Buddhas.
If anyone speaks ill of me,
I will give rise to supreme patience.'
已於無量百千劫，
過去世中修忍辱，
稱光比丘我身是，
釋迦如來作是說；
For countless hundreds of thousands of kalpas,
In the past, I cultivated patience.
The bhikṣu called Yaśaḥprabha was myself,
The Tathāgata Śākyamuni said his words.
彼昔福慧之王子、
擁護稱光法師者，
其於千生為我友，
我已記彼為慈尊；
The prince Puṇyamatin,
Who protected the Dharma master Yaśaḥprabha,
Was my friend for a thousand lives.
I have already prophesied that he will become Maitreya Bhagavān.
其昔供養自在佛、
為造勝妙塔寺者，
時彼出家善花王，
得佛名為蓮花上。
He who made offerings to the Buddha Gaṇeśvara,
And built magnificent stūpas and temples,
The king who renounced the world at that time,
Became a king called Padmottara.
我亦無量百千劫，
受持如來最勝法，
我已積集於忍力，
童子！汝應隨順學。
I have also upheld the supreme Dharma of the Tathāgata
For countless hundreds of thousands of kalpas.
I have already accumulated the power of patience.
O Youth! You should follow and learn from this.
吾般涅槃去世已，
於後正法滅盡時，
比丘樂於外典籍，
彼便毀謗我勝法，
After my parinirvāṇa,
When the true Dharma has disappeared,
Bhikṣus who delight in tīrthika texts
Will slander my supreme Dharma.
輕躁調戲無慚恥、
貪嗜飲食不護罪，
乃於衣鉢而戀著，
彼人謗我最勝法；
They will be frivolous, playful, shameless,
Greedy for food and drink, not guarding against faults.
They will be attached to their robes and alms bowls.
Those people will slander my supreme Dharma.
常樂鬪諍無反復，
於其貧窮下劣姓，
在我法中而出家，
彼不樂於空寂滅；
They will always delight in disputes, without sincerity,
Among the poor and inferior families.
They will renounce the world in my Dharma,
But will not delight in emptiness and tranquility.
順其魔意癡眾生，
隨魔自在而執著，
貪欲自縱凡愚者，
彼不樂於空寂滅；
Following the intentions of Māra, deluded beings
Will be attached to the control of Māra.
Those who indulge in desires and are foolish
Will not delight in emptiness and tranquility.
在家、出家四眾等，
讒侫愚癡起惡心，
隨順如是惡黨者，
彼人末世謗空法。
The four groups of householders and renunciants,
Slandering and giving rise to evil minds,
Following such evil groups,
Those people will slander the Dharma of emptiness in the latter age.
童子！汝聞我教已，
應常奉給蘭若僧，
所謂樂於空寂者，
如是輩人持佛法。
O Youth! Having heard my teaching,
You should always serve the monks in the forest,
Namely, those who delight in emptiness and tranquility,
Such people uphold the Buddha's teachings.
我佛法中容彼人，
出家受戒及布薩，
離諸過染消信施，
如是人能持菩提。
In my Buddha's teachings, they are accepted,
Renouncing the householder life, receiving precepts and observing the precepts,
Free from all defilements, consuming offerings of faith,
Such people can uphold bodhi.
乃至棄捨於身命，
修習空法樂寂滅，
於其空法心相應，
樂住蘭若如野鹿。
Even abandoning their lives,
Cultivating the Dharma of emptiness, delighting in tranquility,
Their minds are in accord with the Dharma of emptiness,
Delighting in dwelling in the forest like wild deer.
以幢幡蓋及花香，
於諸佛所設供養，
供養無等勝支提，
速能獲得是三昧。
With banners, canopies, flowers, and incense,
Making offerings to the Buddhas,
Making offerings to the incomparable supreme caityas,
One can swiftly attain this Samādhi.
建立無比勝塔廟，
以諸金、銀而塗飾，
造諸形像無量種，
為於菩提起慈心。
Establishing incomparable supreme stūpas,
Anointing them with gold and silver,
Creating countless images,
With loving thoughts for bodhi.
所有一切供養具，
天上人中淨妙者，
汝應悉求供養佛，
為求無上佛智故。
All the offerings and implements,
The pure and wondrous ones in the heavens and among humans,
You should seek to make offerings to the Buddhas,
In order to seek the unsurpassed wisdom of the Buddha.
應當如法觀諸佛，
謂住十方諸如來，
現前無量住法者，
一切佛子能證知。
You should observe the Buddhas according to the Dharma,
Namely, the Tathāgatas dwelling in the ten directions,
The immeasurable ones dwelling in the present,
All the Buddha's disciples are able to realize.
心常利益憙布施、
持戒清淨、住忍力、
樂行忍辱及遠離，
能知一切諸法空；
Always benefiting others, delighting in giving,
Upholding pure precepts, dwelling in the power of patience,
Delighting in practicing patience and renunciation,
Able to know all dharmas are empty;
精進勇猛無懈退、
務修禪定戒多聞、
智慧了達常清淨，
不久成於大悲者。
Vigorously practicing without laziness or retreat,
Diligently cultivating dhyāna, precepts, and learning,
Wisdom penetrating and always pure,
Soon becoming one with great compassion.
以不淨觀除貪染，
慈力能治於瞋恚，
因緣之法破愚癡，
便得最上無上道。
Using the contemplation of impurity to eliminate defilement,
The power of loving-kindness can cure anger,
The Dharma of dependent origination destroys ignorance,
Attaining the supreme, unsurpassed path.
觀身猶如水聚沫，
一切皆空無堅實；
觀察五陰悉空無，
速得成於最勝智；
Contemplating the body as like a mass of foam,
All empty, without solidity;
Contemplating the five aggregates as all empty,
Quickly attaining the supreme wisdom;
離取一切諸惡見，
不依壽命及我、人，
了知一切諸法空，
速得成彼牟尼王。
Free from all wrong views,
Not relying on soul, self, or person,
Realizing all dharmas are empty,
Quickly becoming the king of sages.
於諸利養不貪著、
不得利養勿生憂、
聞他讚毀心莫異，
猶如須彌山不動。
Not being attached to any material gain,
Not giving rise to sorrow when not receiving material gain,
The mind not changing when hearing praise or slander,
Like Mount Sumeru, unmoving.
為求法故起恭敬，
勿得聞已而執著，
安住一切佛行處，
速能遊於百世界；
In order to seek the Dharma, arouse respect,
Do not become attached upon hearing it.
Abiding in all the Buddha's practices,
One can swiftly travel to a hundred worlds.
於諸世間悉平等，
莫起憎愛差別心，
慎勿求利及名聞，
速得成於天人師。
Being equal in all worlds,
Do not give rise to discriminatory thoughts of aversion or love.
Do not seek gain or fame,
And one will swiftly attain the status of a teacher of devas and humans.
恒常讚說佛功德，
以言辭句如實歎，
眾生聞是讚歎者，
於佛功德生愛樂。
Always praising the Buddha's merits,
With words and phrases truthfully extolling them,
When sentient beings hear this praise,
They will give rise to love and appreciation for the Buddha's merits.
父母、師長及眾生，
如是一切悉恭敬，
而不隨順於魔力，
便獲三十二種相。
Parents, teachers, and sentient beings—
All should be respected in this way.
Not following the power of Māra,
One will attain the thirty-two marks.
常離一切諸憒閙，
住於寂靜空閑林，
既能自利亦利他，
為求解脫速施作。
Always avoiding all kinds of busyness,
Abiding in the quiet and secluded forest,
Benefiting oneself and others,
Striving to attain liberation.
常樂修習慈、悲心，
及以喜、捨亦復然，
調伏寂滅應讚歎，
速得成於利世間。
Always delighting in cultivating the mind of loving-kindness, compassion,
Joy, and equanimity,
Subduing and pacifying, worthy of praise,
One will swiftly attain the benefit of the world.
若有欲得寂滅定，
趣向無上菩提者，
慎勿習近惡知識，
恒常親近於善人。
If one wishes to attain the concentration of peace and cessation,
And progress towards unsurpassed bodhi,
One should not associate with bad friends,
But always be close to good people.
又莫願欲聲聞地，
亦勿愛彼所修行，
勇猛志樂佛功德，
速得成佛當如我。
Do not wish for the stage of the śrāvakas,
Nor love their practices.
With courageous resolve, delight in the Buddha's merits,
And one will swiftly attain Buddhahood like me.
恒說真實清淨語，
慎勿妄言及惡口，
常說可愛美妙言，
能得最勝佛菩提。
Always speaking true and pure words,
Do not utter falsehoods or harsh words.
Always speaking endearing and beautiful words,
One can attain the supreme Buddha bodhi.
於其身命莫顧戀，
慎勿自譽輕毀他，
但自思念己功德，
莫觀他人之所行。
Do not be attached to one's body and life,
Do not praise oneself or belittle others.
Only contemplate one's own merits,
And do not observe the practices of others.
常樂觀空及解脫，
於諸趣中勿願樂，
捨一切相悉無餘，
心恒安住於無相。
Always delighting in contemplating emptiness and liberation,
Do not wish for any of the realms of existence.
Abandoning all characteristics without remainder,
The mind always abides in the absence of characteristics.
常能遠離於二邊，
於有、於無莫分別，
觀諸眾生但因緣，
若能知此為大師。
Always able to distance oneself from the two extremes,
Do not discriminate between existence and non-existence.
Observing sentient beings as merely causes and conditions—
If one can understand this, one becomes a great teacher.
棄捨一切愛欲行、
悉皆斷離穢濁心、
剪除一切愚癡闇，
得為寂滅人師子。
Abandoning all desires and practices,
Completely cutting off and separating from defiled and turbid thoughts,
Eliminating all ignorance and darkness,
One becomes a lion among those who have attained peace and cessation.
恒樂觀察於無常，
離諸有中苦、樂等，
穢污不淨及無我，
如是修者為人尊。
Always delighting in observing impermanence,
Free from suffering and happiness in all existences,
Impure, defiled, and without self—
Practicing in this way, one becomes a revered person.
佛於世間作燈明，
而能說此勝正法，
彼亦降伏於魔力，
已到無上勝菩提。
The Buddha is a lamp in the world,
Able to teach this supreme true Dharma,
He also subdues the power of Māra,
And has attained the unsurpassed supreme bodhi.
我向所說諸功德，
及示無量百千過，
應當離過修功德，
童子！如是必得佛。
Of the virtues I have spoken of before,
And the countless hundreds of thousands of faults shown,
One should abandon the faults and cultivate the virtues.
O Youth! In this way one will surely attain Buddhahood.
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