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爾時，長老阿難從座而起，偏袒右肩，右膝著地，合掌向佛而作是言：
At that time, the Venerable Ānanda rose from his seat, bore his right shoulder, knelt on his right knee, joined his palms in respect towards the Buddha, and said:
「世尊！我於如來、應、正遍知所少有諮問，願佛聽許，隨問為說。」
"O Bhagavān! I have a few questions to ask the Tathāgata, the Arhat, the Fully Awakened One. I hope the Buddha will permit me and kindly answer my questions."
爾時，佛告阿難：
Then, the Buddha said to Ānanda:
「汝歸本坐，如來、應、正遍知恣汝所問，我為汝說，令汝心喜。」
"Return to your seat. The Tathāgata, the Arhat, the Fully Awakened One permits you to ask whatever you wish, and I will answer, bringing joy to your heart."
爾時，長老阿難白佛言：
At that time, the Venerable Ānanda addressed the Buddha, saying:
「世尊！唯然受教，修伽多！唯然受教，婆伽婆！」
"O Bhagavān! I humbly receive your teaching, O Sugata! I humbly receive your teaching, O Sugata!"
已蒙聽許，於是阿難即便謦欬而作是言：
Having been granted permission, Ānanda cleared his throat and asked:
「世尊！何因緣故，餘一一菩薩行菩薩行，遇截手、足及以耳、鼻，或挑兩目、割其身分，於種種苦悉皆忍受，而不退轉於阿耨多羅三藐三菩提？」
"O Bhagavān! What is the reason that each bodhisattva, when practising the bodhisattva path, encounters the cutting off of hands, feet, ears, or nose, or the plucking out of eyes, or the severing of body parts, and endures all kinds of suffering without retreating from anuttarā samyaksaṃbodhi?"
作是問已，佛言：
After asking this question, the Buddha replied:
「阿難！汝若知我為阿耨多羅三藐三菩提故備受苦者，汝尚不堪興意欲言，況能發問？阿難！假使有人從足至頂烔然熾焰，復有餘人往詣其所而作是言：
"Ānanda! If you knew the suffering I endured for the sake of anuttarā samyaksaṃbodhi, you would not even have the thought to ask such a question, let alone voice it. Ānanda! Suppose there was a person whose body, from head to toe, was enveloped in flames, and another person came to them and said:
『丈夫可來，於此熾然不滅之身與五欲合，隨意所受歌舞戲樂。』」
'O sir, come and enjoy the pleasures of the five desires—singing, dancing, and joy—while your body burns without being extinguished.'"
佛言：
The Buddha said:
「阿難！於汝意云何？是人不滅熾然身火，隨意所受歌舞戲笑五欲樂不？」
"Ānanda! What do you think? With their body still burning in flames, could that person enjoy the pleasures of the five desires, such as singing, dancing, and laughing?"
阿難白佛言：
Ānanda replied to the Buddha, saying:
「不也。世尊！」
"No, Bhagavān!"
佛言：
The Buddha said:
「阿難！是人未滅身火，或可能受五欲之樂、歌舞喜戲；如來不爾，往昔行於菩薩行時，見三惡道受苦眾生及諸貧苦，終無悅樂。
"Ānanda! With their body still aflame, that person cannot enjoy the pleasures of the five desires, singing, dancing, or merrymaking. Likewise, when the Tathāgata in the past was practising the bodhisattva path and saw the beings suffering in the three evil realms and the impoverished and afflicted, there was never any joy.
「阿難！若過去菩薩修菩薩行時，成就不缺戒、不穿戒、不尤戒、不雜戒、不取戒、不動戒、不濁戒、不壞戒、不淺戒、不現相戒、不相違戒、正直戒、如要誓戒、攝眾生戒。阿難！如是成就諸戒菩薩摩訶薩行菩薩行，終不逢遇截手、刖足、割耳、劓鼻、斬首、挑目，及餘身分亦不受於種種諸苦，速得阿耨多羅三藐三菩提。
"Ānanda! In the past, when the bodhisattva practised the bodhisattva path, he perfected the unbroken precepts, the precepts without breaches, the impeccable precepts, the unmingled precepts, the precepts without grasping, the immovable precepts, the untainted precepts, the unspoiled precepts, the profound precepts, the precepts without outward display, the unwavering precepts, the upright precepts, the precepts of essential vows, and the precepts of guiding sentient beings. Ānanda! The bodhisattva mahāsattvas who have perfected these precepts while practising the bodhisattva path never encounter the cutting off of hands, feet, ears, noses, heads, or the plucking out of eyes, nor do they endure various sufferings. They swiftly attain anuttarā samyaksaṃbodhi.
「阿難！乃往過去阿僧祇阿僧祇劫廣大無量不可思議不可稱不可量無有分齊，彼時有佛號曰寶蓮花月淨起王佛、如來、應供正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。阿難！彼時寶蓮花月淨起王佛壽命九十九億那由他百千劫，彼於一切日月時中令九十億百千眾生安住佛法而不退轉。
"Ānanda! A long time ago, a countless, immeasurable asaṃkhya of kalpas ago, there was a Buddha named Ratnapadmacandraviśuddhābhyudgatarāja, the Tathāgata, the Arhat, the Fully Awakened One, endowed with wisdom and conduct, the well-gone one, the knower of the world, the unsurpassed one, the tamer of beings, the teacher of devas and humans, the Buddha, the Bhagavān. Ānanda! At that time, the lifespan of Ratnapadmacandraviśuddhābhyudgatarāja Buddha was ninety-nine billion nayutas of hundreds of thousands of kalpas. Throughout all those days, months, and times, he established ninety billion hundred thousand sentient beings in the Buddha-Dharma without retreating.
阿難！彼時寶蓮花月淨起王如來、應、正遍知般涅槃已，正法滅後、末法之中，於此修多羅無量眾生而厭惡之、無量眾生而遠離之、無量眾生而違背之、無量眾生而棄捨之。大可怖畏時、大厄難時、不雨時、若多雨時、非時雨時、飢饉時、邪見時、求外道語言時、惡獸夜叉時、雷電霹靂時、壞佛菩提時，有七千菩薩於城邑王都聚落人民，從此而出至普賢林中依彼而住，與善花月法師俱。時彼比丘為彼眾說陀羅尼法門。
"Ānanda! After the parinirvāṇa of the Tathāgata, Ratnapadmacandraviśuddhābhyudgatarāja Buddha, and after the extinction of the True Dharma, during the time of the final Dharma, innumerable beings abhorred, distanced themselves from, opposed, and abandoned this sūtra. In that time of great fear, great calamities, droughts, excessive rain, untimely rain, famine, wrong views, reliance on external doctrines, evil beasts and yakṣas, lightning and thunder, and the destruction of the Buddha's bodhi, there were seven thousand bodhisattvas who left the cities, towns, royal capitals, and villages, and resided in the forest of Samantabhadra, accompanied by the Dharma teacher Supuṣpacandra. At that time, that bhikṣu will teach the dhāraṇī method to the assembly.
「阿難！是善花月法師於一時中獨處靜坐，以天眼界清淨過人見多億菩薩——殖諸善根——於餘佛世界沒而來生此。
"Ānanda! The Dharma teacher Supuṣpacandra, at one time sitting alone in meditation, with his pure divine eye surpassing that of humans, saw many billions of bodhisattvas—who had planted virtuous roots—disappearing from other Buddha worlds and being reborn here.
『彼若得聞是陀羅尼法門，便得不退轉於阿耨多羅三藐三菩提；若不得聞此陀羅尼法門者，即便退失阿耨多羅三藐三菩提。』
'If they hear this dhāraṇī door, they will not retreat from anuttarā samyaksaṃbodhi; if they do not hear it, they will immediately lose anuttarā samyaksaṃbodhi.'
於是，善花月法師作是念已即從三昧起，往詣彼大菩薩眾所。到彼眾已而作是言：
With this thought, the Dharma teacher Supuṣpacandra arose from his samādhi and went to the great assembly of bodhisattvas. Having arrived, he said:
『善男子！我今欲詣城邑聚落而為眾生演說法要。』
'O sons of good family! I now wish to go to the cities and towns to teach the essential points of the Dharma to sentient beings.'
「爾時，大菩薩眾白善花月法師言：
"At that time, the great assembly of bodhisattvas said to the Dharma teacher Supuṣpacandra:
『我等一切諸菩薩眾不樂仁者從此林出向彼王都城邑聚落。何以故？有無量我慢比丘、比丘尼、優婆塞、優婆夷於像法時憙奪人命。』
'We bodhisattvas do not wish for the venerable one to leave this forest and go to the royal capitals, cities, and towns. Why? Because during the time of the semblance Dharma, countless arrogant bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās take pleasure in killing people.'
「爾時，善花月法師白菩薩眾言：
"At that time, the Dharma teacher Supuṣpacandra said to the bodhisattva assembly:
『若我護惜其身命者，則不能護去來現在諸佛法也。』
'If I protect my own life, I will be unable to safeguard the Dharma of all the Buddhas of the past, present, and future.'"
爾時，法師即說偈言：
At that time, the Dharma teacher spoke the following verses:
「『恒常不住於我想，
乃能護持如來法，
諸佛廣大勝菩提，
於惡世中能顯示。
"'Constantly dwelling without the notion of self,
Only then can one uphold the Dharma of the Tathāgata,
The vast and supreme bodhi of the Buddhas,
Can be revealed in the evil world.
若離一切取我想，
亦離眾生及壽命，
於諸色、聲、香、味、觸，
能速離者護佛法。
If one abandons all notions of self,
And also lets go of the idea of a being and soul,
If one swiftly abandons attachment to forms, sounds, scents, tastes, and touch,
Then one protects the Buddha-Dharma.
若供百億那由佛，
清淨信心施餚饍，
亦施燈鬘及幡蓋，
至於恒沙多億劫；
If one offers food with pure faith
To a hundred billion nayuta Buddhas,
And also offers lamps, garlands, banners, and canopies,
For countless kalpas as numerous as the sands of the Ganges,
若於正法衰末世，
如是佛法欲滅時，
於一日夜能護法，
如是功德勝於彼。
Yet, in the time of the decline of the true Dharma,
When the Dharma is about to disappear,
If one protects the Dharma for a single day and night,
That merit surpasses the previous offering.
我為人中聖師子，
正法滅時置不護，
不得名為供養佛，
又亦不名敬導師。
I am the lion, the noble teacher of humankind,
If, when the true Dharma is ending, I do not protect it,
Then I cannot be called a supporter of the Buddha,
Nor can I be called one who reveres the teacher.
汝等安樂自利益，
善自將護於己身，
於正法律莫放逸，
應常安住修慈行。
You should find joy and benefit yourselves,
Protect yourselves well,
Do not be heedless of the true Dharma,
And always abide in the practice of compassion.
護持正戒而不雜，
清淨皎然無垢穢，
便為供養一切佛，
所有過現諸如來。
Uphold the pure precepts without mixing them,
Clear and bright, unstained and unblemished,
This will be an offering to all the Buddhas,
To all the Tathāgatas of the past and present.
施勝法寶恒修忍，
靜處習定善調柔，
離諸鬪諍行妙因，
往詣城邑救眾生。』
Always cultivate patience, which is the supreme Dharma treasure,
In quiet places, practice concentration, well-disciplined and gentle,
Avoid all disputes, practise the wonderful causes,
And go to the cities to save sentient beings.’
大智勝仙將欲下，
或有悲泣或頂禮：
To the sage of supreme wisdom, about to descend,
Some wept in sorrow, some bowed in reverence:
『願觀林樹香可愛，
智者莫去救我等。
‘May you observe the fragrant and delightful trees of the forest,
O wise one, do not depart to save us.
往昔導師具十力，
諸根寂靜善調柔，
詣彼山林閑寂處，
趣於無上勝菩提，
In the past, the teacher, who possessed the ten powers,
His faculties tranquil, well-disciplined and gentle,
Went to these mountain forests and quiet places,
And progressed towards supreme and unsurpassed bodhi,
又能善行菩提因，
修集福德及智慧，
住林隨順而學彼，
大聖威德願勿下。
He also well practised the causes of bodhi,
Accumulating merit and wisdom,
Dwelling in the forest, following their example,
O Great Sage, endowed with authoritative power, do not descend.
汝身相好特微妙，
頭髮紺青甚可愛，
皮膚光麗如金色，
輝赫照曜於大地，
Your features are especially exquisite and subtle,
Your hair dark blue and most beautiful,
Your skin is radiant and shines like gold,
Illuminating the great earth with your brilliance,
眉間毫相殊可愛，
猶如珂貝鮮白光，
勿令餘人起妬嫉，
國主、大臣或奪命。』
The mark between your brows is especially beautiful,
Like a bright and white conch shell,
Do not let others feel envy or jealousy,
Such as kings, ministers, or others who might take your life.’
「阿難！爾時，善花月法師即於彼菩薩眾而說偈言：
"Ānanda! At that time, the Dharma teacher Supuṣpacandra spoke the following verses to the assembly of bodhisattvas:
「『所有過去諸如來，
一切種智漏盡者，
悉皆利益於三有，
證於無上勝菩提。
"'All the Tathāgatas of the past,
Who possess omniscience and have exhausted all outflows,
Have benefited all in the three realms,
And have realised the supreme and unsurpassed bodhi.
為求菩提修勝因，
積集福德及智慧，
習學彼故常修行，
為欲救濟眾生故。』
In order to seek bodhi, they practised the supreme causes,
Accumulating merit and wisdom,
They practised in accordance with this, constantly cultivating,
For the sake of delivering sentient beings.’
一切右遶智神仙，
頭頂接足而敬禮，
戀仰歎息皆呼嗟，
高聲悲叫悉號切，
The wise sages all circumambulated him to the right,
Touching his feet with their heads in reverence,
Longing for him, sighing and exclaiming in lament,
Loudly wailing, their cries sharp and sorrowful,
或有從高而墜墮，
悶絕猶如大樹倒。
不以彼言便退轉，
福仙為利諸眾生，
Some fell from great heights,
Fainting as if great trees had fallen.
Yet, despite their words, he did not retreat,
For the sage sought to benefit sentient beings.
仙持衣鉢欲辭去，
猶如雄猛師子王，
都不顧眄於得失，
以其安住法性故。
The sage, holding his robe and bowl, was about to depart,
Like a mighty and fierce lion king,
Without concern for gain or loss,
For he abided firmly in the nature of the Dharma.
『勿令我止山林中，
損減眾生諸善根。』
‘Do not ask me to remain in the forest,
Thus diminishing the virtuous roots of sentient beings.’
彼便往詣勝城邑，
為欲利益眾生故。
He then went to the supreme city,
With the intention of benefiting sentient beings.’"
「阿難！爾時，善花月法師即便往詣城邑村落為諸眾生而應說法。
"O Ānanda! At that time, the Dharma teacher Supuṣpacandra went to the towns and villages to preach the Dharma for the sake of all sentient beings.
「是比丘於清旦時令九億眾生於阿耨多羅三藐三菩提住不退轉，然後次第遊行至彼珍寶王城，於畢鉢羅樹下坐。時彼比丘夜坐到明，入其城內，令三十六億眾生於佛法中得住不退轉。
"This bhikṣu, in the morning, caused nine koṭis of sentient beings to attain non-retrogression from anuttarā-samyak-saṃbodhi and then travelled, by stages, to the royal city of Ratnāvatī, and sat under a pippala tree. Thereupon, the bhikṣu sat through the night until dawn and entered the city, causing thirty-six koṭis of sentient beings to attain non-retrogression in the Buddha-Dharma.
「爾時，比丘一日不食；不食已，遂出王城詣佛爪塔所，一日一夜竚立恭敬。時彼比丘復至明旦到第二日猶故未食，還復入於珍寶王城，令二十三億眾生安住佛法得不退轉。
"At that time, the bhikṣu did not eat for a day; after not eating, he left the royal city and went to the stūpa of the Buddha's nails, standing respectfully for a day and night. At that time, the bhikṣu, having reached the second day at dawn, still had not eaten and again entered the royal city of Ratnāvatī, causing twenty-three koṭis of sentient beings to attain non-retrogression in the Buddha-Dharma.
「於第二日不食已，復出王城詣佛爪塔所日夜竚立，夜分盡已暨于清旦。到第三日仍故未食，還入王城，安置九億百千眾生於佛法中住不退轉。
"Having not eaten for the second day, he again left the royal city and went to the stūpa of the Buddha's nails, standing respectfully for a day and night. At the end of the night, it became dawn. Having reached the third day, he still had not eaten and again entered the royal city, causing nine koṭis of sentient beings to attain non-retrogression in the Buddha-Dharma.
「第三日不食已，復出王城至佛爪塔所日夜竚立，夜盡到明。至第四日猶故未食，還復入彼珍寶王城，安置九十百千眾生住於佛法而不退轉。
"On the third day, having not eaten, he again left the royal city and went to the stūpa of the Buddha's nails, standing respectfully for a day and night until the night was over and it became light. On the fourth day, he still had not eaten, and he again entered the royal city of Ratnāvatī, causing ninety hundred thousand sentient beings to attain non-retrogression in the Buddha-Dharma.
「於第四日斷食出城，詣佛爪塔所日夜竚立，夜盡至曉。到第五日猶故未食，還入王城，安置一切大王宮內及彼城邑聚落人民於佛法中令不退轉。
"On the fourth day, having not eaten, he left the city, went to the stūpa of the Buddha's nails, and stood there day and night until the night was over and it became light. On the fifth day, he still had not eaten. He again entered the royal city, causing all the people in the great king's palace and the cities and villages in the country to attain non-retrogression in the Buddha-Dharma.
「第五日不食已，復出王城詣佛爪塔所日夜竚立，夜盡至明。到第六日仍故未食，令王千子於阿耨多羅三藐三菩提住不退轉。
"Having not eaten on the fifth day, he again left the royal city and went to the stūpa of the Buddha's nails, standing respectfully for a day and night until the night was over and it became light. He still had not eaten on the sixth day, causing the king's thousand sons to attain non-retrogression from anuttarā-samyak-saṃbodhi.
「第六日不食已，還復出彼珍寶王城詣佛爪塔所，於其日夜竚立恭敬，夜盡到明。至第七日猶故不食，詣王城門。
"Having not eaten on the sixth day, he again left the royal city Ratnāvatī and went to the Buddha's stūpa of the Buddha's nails, standing there respectfully day and night until the night was over and it became light. On the seventh day, he still had not eaten and went to the royal city gate.
「爾時，有王名勇健得。時王從後宮出，昇於金車——白銀欄楯，勝妙栴檀以之為轅，毘琉璃為輪，上張幡蓋、寶幢莊飾，寶樹嚴列，諸繒羅網彌覆車上，垂眾絹疊——有八百童女執持寶繩而牽寶車，其女端正具眾妙色；愚者愛樂，非智人也。有八萬四千剎利豪族侍衛於後，復有八萬四千婆羅門豪族及八萬四千長者豪族悉皆侍從，亦有五百玉女昇於種種寶莊嚴輿在王前行。
"At that time, there was a king named Śūradatta. At that time, the king emerged from the inner palace. He ascended a golden chariot— with silver railings, with a yoke made of the finest sandalwood, with wheels of beryl, with banners and canopies above, adorned with jewelled banners, with rows of jewelled trees, with silk nets covering the top of the chariot, and various silk cloths hanging— eight hundred maidens held jewelled ropes to pull the jewelled chariot. Those maidens were upright and had various wonderful forms; fools loved and enjoyed them, but not wise people. There were eighty-four thousand noble warriors of the kṣatriya caste who guarded in the rear, and also eighty-four thousand noble brāhmaṇas and eighty-four thousand noble householders who all followed, and also five hundred maidens who ascended various jewelled and adorned carriages and went in the fore the king.
「彼女俱時見是比丘，於阿耨多羅三藐三菩提獲不退轉；六百八十萬宮人悉見是比丘，皆於阿耨多羅三藐三菩提得不退轉。爾時，眾人皆脫瓔珞及寶革屣，偏袒右肩，右膝著地，咸皆合掌向彼比丘作禮恭敬，在前而立。
"At that time, they saw this bhikṣu and attained non-retrogression from anuttarā-samyak-saṃbodhi; the six hundred and eighty million palace maidens all saw this bhikṣu, and all attained non-retrogression from anuttarā-samyak-saṃbodhi. At that time, all the people took off their necklaces and jewelled leather shoes, bore their right shoulders, placed their right knees on the ground, joined their palms towards the bhikṣu, paid homage and respected him, and stood before him.
「爾時，女人——宿殖善根之所熏資——即下寶輿，偏袒右肩，整理衣服，右膝著地，合掌敬禮彼比丘已而說偈言：
"At that time, the women— because of the influence of their wholesome roots planted in the past— immediately descended from the jewelled palanquin, bore their right shoulders, arranged their robes, placed their right knees on the ground, joined their palms in respect, and paid homage to the bhikṣu, then spoke a gāthā, saying:
「『今日威光遍照耀，
於斯珍寶王都城，
由是比丘入城故，
眾人咸各住瞻仰。
"'Today, a majestic light shines everywhere,
In this royal city of Ratnāvatī,
Because this bhikṣu has entered the city,
All the people are looking up at him.
斷除一切愛欲過，
亦離瞋恚及愚癡、
嫉妬、妄想、眾結縛，
一切悉皆能盡滅。』
Cutting off all desires and excesses,
Also, free from anger, ignorance,
Jealousy, delusions, and all fetters and bonds,
All can completely extinguish them.'
是時勇健得大王，
當爾出遊無人觀，
兒等及餘諸眷屬，
咸皆無有從王者。
At that time, King Śūradatta,
When going out, had no one looking at him;
His sons and other relatives
All did not follow the king.
比丘處彼大王眾，
端嚴殊特無有比，
猶如十五圓滿月，
一切眾星所圍遶。
The bhikṣu was between the great king's retinue,
Handsome and extraordinary, incomparable,
Like the full moon of the fifteenth day,
Surrounded by all the stars.
身如莊嚴真金像，
復加工匠所瑩飾，
猶若樹王妙花敷，
比丘端嚴亦如是；
His body was like a beautifully adorned golden image,
Further polished by artisans,
Like the king of trees in full bloom,
The bhikṣu's dignity was also like this;
又如帝釋大威德、
千眼天主遊昇空、
須彌山頂忉利王，
比丘入城妙亦然；
Also, like Śakra, the great lord of the devas,
The thousand-eyed lord of the devas roaming in the sky,
The king of the Trāyastriṃśa devas on Mount Sumeru,
The bhikṣu entering the city was also wonderful like this;
譬如梵王處梵眾，
又似化樂天王主，
欲界夜摩甚端嚴，
比丘入城妙若斯；
Like Brahmā dwelling among the Brahmā retinue,
Also, like the lord of the Nirmāṇarati Heaven,
The very dignified Yāma Deva in the desire realm,
The bhikṣu entering the city was also wonderful like this;
如日照耀於虛空，
千種焰光除幽冥，
遍照一切諸十方，
比丘入城妙亦然。
Like the sun shining in the sky,
With a thousand kinds of flame-like light dispelling darkness,
Illuminating all the ten directions,
The bhikṣu entering the city was also wonderful like this.
無量劫來廣行施，
恒常護戒無穢雜，
修於忍辱世無倫，
以相嚴身妙如是；
For countless kalpas, he widely practised giving,
Permanently protecting the precepts without defilement or impurity,
Cultivating patience that is unparalleled in the world,
Adorning his body with marks wondrous like this;
能起精進聖所讚，
勇猛勝心修四禪，
起智斷於煩惱網，
是故比丘照世間。
Able to arouse diligence, praised by the sages,
With a valiant and superior mind, cultivating the four dhyānas,
Arousing wisdom to sever the net of afflictions,
Therefore, the bhikṣu illuminates the world.
佛雄無比人中上，
過去已澍勝法雨，
未來、現在亦復然，
是彼法王之真子。
The lion of the buddhas, incomparable, supreme among humans,
In the past, he has already rained down the supreme Dharma rain,
In the future, and so it is in the present as well,
He is truly the son of that Dharma King.
『願此比丘常無變，
其色光照一切世，
見汝威德及聞聲，
映蔽王威都不見。
'May this bhikṣu always be unchanging,
His radiance illuminating all worlds,
Seeing your majestic virtue and hearing your voice,
The king's majesty is wholly eclipsed and not seen.
汝自己身證於法，
受行佛教遊世間，
我等願捨此女身，
亦當得如彼比丘。』
You have realised the Dharma,
Receiving and practising the Buddha's teachings, wandering the world,
We wish to abandon this female body
And also attain what that bhikṣu has.'
彼女一切皆合掌，
說偈以散嚴身具，
勝妙金鬘、珠瓔珞、
耳璫及以頸金鎖。
All those women joined their palms,
Speaking gāthās and scattering their adorned ornaments,
The supreme and wondrous golden garlands, and pearl necklaces,
Ear ornaments and golden necklaces.
『勢若輪王觀大地，
遊四天下起子想，
國王、剎利、四姓等，
於彼均心無憎愛。
'Like a cakravartin king surveying the great earth,
Wandering the four continents, thinking of them as his children,
Kings, kṣatriyas, the four castes,
Equally minded towards them, without aversion or attachment.
比丘已學陀羅尼，
分別根、力、覺正道，
猶彼滿月處眾星，
亦如日輪光照耀。
The bhikṣu has already studied the dhāraṇīs,
Discerning the faculties, the powers, and the right path of awakening,
Like the full moon among the stars,
He is also like the sun's orb shining brightly.
歸命十力調伏者，
若人百劫讚不盡，
無量千億多劫說，
不能盡其一毛德。
I take refuge in the one who trains with the ten powers,
Even if someone praised him for a hundred kalpas, it would not be enough,
And if one spoke for countless thousands of kalpas,
One could not exhaust even a single hair's worth of his merits.
若轉法輪智慧句，
微細無垢難見法，
沙門、魔、梵、婆羅門，
敬禮醫王無比子。』
The wise phrases of turning the Wheel of the Dharma,
The subtle, undefiled, and difficult-to-see Dharma,
Śramaṇas, māras, brahmās, and brāhmaṇas,
All pay homage to the incomparable son of the physician-king.'
女說偈已皆歡喜，
地散珠金布妙衣，
髻珠瓔珞直百億，
施彼比丘為菩提。
After the woman had spoken the gāthā, they were all delighted,
Scattering jewels and gold and spreading delicate garments,
With topknot jewels and necklaces worth a hundred koṭis,
They offered to the bhikṣu for the sake of bodhi.
「爾時，勇健得王作是念：
"At that time, King Śūradatta had this thought:
『此諸宮人心皆變異，違叛於我。云何知也？悉脫臂印及珠瓔珞，偏袒右肩，右膝著地，於此比丘合掌作禮。』
'The minds of these palace ladies have all changed, And they are rebelling against me. How can I know this? They have all removed their armlets, pearls, and necklaces, bore their right shoulders, placed their right knees on the ground, and joined their palms in reverence to the bhikṣu.'
時勇健王見善花月顏容端正，自顧形貌不如比丘，尋即驚怖，恐奪王位，極大瞋怒。
At that time, King Śūradatta saw that Supuṣpacandra's countenance was upright and proper, and he looked at his appearance, which was not as good as the bhikṣu's. He was immediately startled and frightened, fearing that he would lose his royal position, and became extremely angry.
「時彼比丘住於王道，吹塵入目，視瞬動瞼。時勇健王作如是念：
"At that time, the bhikṣu was standing on the royal road, and the dust blew into his eyes, causing him to blink and move his eyelids. At that time, King Śūradatta had this thought:
『比丘染心著我宮人，瞬眼期會。誰有能殺是比丘者？』
'The bhikṣu has a lustful mind and is attached to my palace ladies, and he is blinking his eyes, signalling a rendezvous. Who can kill this bhikṣu?'
爾時，勇健得王具足千子侍從其後，便詔兒言：
At that time, King Śūradatta had a thousand sons who followed him. He then ordered his sons:
『汝今可斷是比丘命。』
'You should now end the life of this bhikṣu.'
「其王千子為比丘故，不受王教。王作是念：
"The king's thousand sons, for the sake of the bhikṣu, did not accept the king's order. The king thought:
『兒等尚不受我教勅，我今獨一而無伴侶，誰復能殺是比丘也？』
'My sons do not even accept my orders; I am alone without a companion. Who else can kill this bhikṣu?'
時勇健王有旃陀羅名曰難提，常令殺戮，毒害兇暴無所顧惜。王見難提歡喜踊躍：
At that time, King Śūradatta had a caṇḍāla named Nandika, who was always ordered to kill and was cruel and violent without any regard. The king saw Nandika and was overjoyed:
『必能為我殺是比丘。』
'He will surely be able to kill this bhikṣu for me.'
尋時勅喚。時彼難提即詣王所。王語之言：
He then ordered him to be summoned. At that time, Nandika went to where the king was. The king said to him:
『汝今能殺是比丘不？若能殺者，當重封賞。』
'Can you now kill this bhikṣu? If you can kill him, I will greatly reward you.'
『唯然，大王！我當奉勅。隨王所遣，我能殺之，即於是日便斷其命。』
'Indeed, O Great king! I shall obey your command. I will do as the king orders; I can kill him and end his life on this very day.'
王告難提：
The king told Nandika:
『汝應當知今正是時，宜執利刀截彼比丘手、足、耳、鼻，以其染心看我宮人，當以鐵鈎挑出其目。』
'You should know that now is the right time. You should take a sharp knife and cut off that bhikṣu's hands, feet, ears, and nose, and because he looked at my palace women with a defiled mind, you should gouge out his eyes with an iron hook.'
爾時，難提即受王勅，手執利刀割截比丘手、足、耳、鼻、并挑兩目。
At that time, Nandika immediately accepted the king's order, took a sharp knife, cut off the bhikṣu's hands, feet, ear, and nose, and gouged out his two eyes.
「王殺比丘已尋詣園林；是時眾人悲號懊惱，還復入於珍寶王城。
"The king, having killed the bhikṣu, then went to the garden; at that time, the people lamented and grieved and returned to the royal city of Ratnāvatī.
「爾時，勇健王七日之中在於園苑心無悅樂，都不喜戲亦不娛樂。過七日已，從園而出還來入城，於其王路見此比丘死經七日棄之於道，七日之中形色無變。爾時，勇健王便作是念：
"At that time, King Śūradatta was not joyful for seven days in the garden and did not enjoy himself at all. After seven days, he left the garden and returned to the city, and on the royal road, he saw this bhikṣu who had died seven days before and was discarded on the road, and his appearance had not changed in seven days. At that time, King Śūradatta then thought:
『比丘死來經於七日身色不異，於阿耨多羅三藐三菩提定得不退轉，無有疑也；我造惡業，必墮地獄受苦不久。』
'The bhikṣu has been dead for seven days, and his body has not changed. He has undoubtedly attained irreversibility from anuttarā-samyak-saṃbodhi; there is no doubt that I have committed an evil karma and will undoubtedly fall into hell and suffer for a long time.'
作是念時，有八萬四千諸天在於空中一時同聲：
As he had this thought, eighty-four thousand devas in the sky simultaneously spoke in unison:
『如是，大王！如汝所念、如汝所言，此比丘者真是不退轉於阿耨多羅三藐三菩提。』
'Thus it is, O Great king! As you have thought. It is as you say. This bhikṣu is truly irreversible from anuttarā-samyak-saṃbodhi.'
王聞是語驚怖戰悚，身毛皆竪，心生悔恨。
Hearing these words, the king was startled and trembled, his body hair standing on end, and he felt remorse in his heart.
「爾時，勇健得王憂愁苦惱、心悔恨已而說偈言：
"At that time, King Śūradatta, afflicted with sorrow and suffering, having felt remorse, spoke a gāthā, saying:
「『吾捨王位及城邑、
金、銀、真珠、摩尼寶，
愚癡無智惡業者，
我持利刀當自殺。
"'I give up the royal position, cities and towns,
Gold, silver, pearls, and maṇi gems,
And the evil deeds of ignorance and foolishness.
I will take a sharp knife and kill myself.
昔時善花月法師，
三十二相而莊嚴，
入於王城光普照，
猶如滿月星中王。
In the past, the Dharma teacher Supuṣpacandra,
Adorned with the thirty-two marks,
Entered the royal city, illuminating everywhere,
Like the full moon among the stars.
我為愛欲所惑亂，
婇女圍遶出城遊，
昇於寶車剎利從，
端正妙眼而來至。
I was deluded by desire and love,
Surrounded by court ladies, I left the city to sport,
Ascending a jewelled chariot, followed by kṣatriyas,
With upright and beautiful eyes, I came to him.
女見比丘皆欣悅，
咸以喜心散金鬘，
一切女人皆合掌，
說偈歌歎彼比丘。
The women saw the bhikṣu and were delighted,
All scattering golden garlands with joyful minds,
All the women joined their palms,
speaking verses and singing praises to the bhikṣu.
我時娛樂出遊觀，
剎利圍遶乘寶車，
遇值端正妙眼人，
是大威德如來子。
At that time, I was out enjoying myself,
Surrounded by kṣatriyas riding in a jewelled carriage,
When I encountered that person of delicate appearance with beautiful eyes,
Who was a son of the Tathāgata of great majestic virtue.
吾時見彼起惡意，
嫉妬、瞋恚生害心，
以見比丘入王城，
眾女覩之欣喜故。
At that time, I gave rise to evil intentions upon seeing him,
Jealousy, anger and a mind of ill will arose.
Seeing the bhikṣu enter the royal city,
The women all rejoiced upon seeing him.
光明遍照於四方，
如月得出修羅口，
眾人皆發於大聲，
婇女見之悉歡喜。
His radiance illuminated in all directions,
Like the moon emerging from the mouth of an asura,
The people all let out loud cries,
And the women all rejoiced upon seeing him.
我昔出於麁惡言，
普皆告勅其千子：
I spoke harsh words in the past,
And commanded all my thousand sons:
「速殺比丘為異段，
斯是我之大怨家。」
"Quickly kill the bhikṣu, the different one,
For he is my great enemy."
一切童子悉持戒，
憐愍愛念是法師，
咸皆不受我教勅，
吾時心懷極憂惱。
All the young ones upheld the precepts,
Compassionately loved and cared for this Dharma teacher.
They all did not accept my command,
And at that time, my mind was highly distressed.
見是比丘持淨戒，
智慧相應如慈父，
我時瞋心遣令殺，
不慮阿鼻及後悔。
Seeing this bhikṣu upholding pure precepts,
Endowed with wisdom like a compassionate father,
I then sent him to be killed out of anger,
Not considering the Avīci hell or regret.
時見難提住王路，
毒害與人作苦惱，
我為惡教勅彼人：
At that time, I saw Nandika standing on the royal road,
Causing harm and suffering to people with poison,
And I gave the evil command to that person:
「截此比丘如花鬘。」
"Cut this bhikṣu like a flower garland."
普賢林處甚端妙，
眾仙臻萃香芬馥，
彼諸大眾失法師，
猶如一子失其母。
The forest of Samantabhadra is very remarkable,
With many sages gathered, fragrant and aromatic.
Those great assemblies have lost the Dharma teacher,
Like an only child losing its mother.
比丘可起詣賢林，
以廣利益諸人眾，
汝今既入此王城，
彼眾將至大悲泣。
Bhikṣu, you should rise and go to the Samantabhadra Forest,
For the benefit of many people.
Now that you have entered this royal city,
Those assemblies will come and weep in great sorrow.
妙花、幢幡列在右，
左廂端嚴亦復然，
以諸妙衣布道路，
比丘速起說妙法。
With wonderful flowers, standards and banners lined up on the right,
The left side is also dignified and proper,
With wonderful garments spread on the road.
Bhikṣu, rise quickly and speak the excellent Dharma.
汝入王城已經久，
彼眾必當大悲哀，
於彼佛法未盡時，
不令斷於汝命根。
You have been in the royal city for a long time,
Those assemblies will indeed weep in great sorrow.
Before the Buddha's teachings are exhausted,
Do not cut off your life force.
假使有人大威神，
廣名流布遍諸方，
具足勢力迴大地，
悉皆映蔽三千界，
Even if there were someone with great supernormal power,
Widely renowned and known in all directions,
Endowed with the power to turn the great earth,
Outshining the three thousand worlds,
解脫苦箭離憂患，
得聖歡喜相應法，
彼若見聞尚生惱，
況諸世間不荒迷？
Liberated from the arrow of suffering, free from worries,
Attaining the joyful Dharma of the noble ones,
If they see or hear, they will still be distressed,
How much more so for those in the world who are not deluded?
花月法師如山王，
三十二相以莊嚴，
喻若眾女爭花鬘，
俄爾分析作異段。
The Dharma teacher Supuṣpacandra is like the king of mountains,
Adorned with the thirty-two marks,
Like many women assembling flower garlands,
They can be quickly analysed, and the different pieces can be identified.
我造尤重不善業，
墮彼阿鼻無能救，
於諸佛所極遠離，
以其割截比丘故。
I have committed grave, unwholesome karma,
Falling into Avīci, unable to be saved,
Far removed from the Buddhas,
Because of cutting down that bhikṣu.
非子、諸親能救我，
輔相、諸貴及僮僕，
我既造於重惡業，
是等眾人莫能救。
Neither my sons nor friends can save me.
Nor can the ministers, nobles, or servants;
I have committed grave evil deeds,
And none of these people can save me.
過去、未來一切佛，
及今現在十方者，
十力導師離煩惱，
心如金剛我歸依。』
All buddhas of the past or the future,
Or the Buddhas of the present in the ten directions,
The guides with the ten powers, free from afflictions,
With minds like vajra, I take refuge in them.'
見彼比丘作異分，
諸天悲泣悉號叫，
往告彼諸菩薩眾：
Seeing that bhikṣu being dismembered,
The devas wept and cried out,
Going to inform the assembly of bodhisattvas:
『花月比丘為王殺。
'The king has killed the bhikṣu Supuṣpacandra.
聰明利智法師者，
具大威德名遍聞，
安住陀羅尼菩薩，
今在王城而被殺；
The wise and intelligent Dharma teacher,
Of great majesty and fame,
Abiding in the dhāraṇīs,
He is now murdered in the royal city.
經無量劫廣行施、
護戒不動無穢雜、
能修忍辱無比者，
今在王城而被殺；
Having practised giving extensively for countless kalpas,
Guarding the precepts without wavering or impurity,
He was able to cultivate patience and forbearance without comparison,
And is now murdered in the royal city.
無量劫來常精進、
增上勝心修四禪，
起智能斷煩惱者，
今在王城而被殺；
For countless kalpas, always diligently practising,
Increasing the supreme mind to cultivate the four dhyānas,
Arousing wisdom to eliminate afflictions,
He is now murdered in the royal city.
棄捨一切於身愛，
亦不顧戀其壽命，
從彼普賢林中出，
今在王城而被殺。』
Abandoning all attachment to the body,
Not caring for his own life,
Coming out from the forest of Samantabhadra,
He has now been murdered at the royal city.'
彼林大眾入王城，
高聲悲叫悉號泣，
見此比丘身數段，
一切悶絕而擗地，
The great assembly from that forest entered the royal city,
Crying out in grief and weeping,
Seeing that bhikṣu's body cut into pieces,
All fainted and fell to the ground,
是諸比丘啟王言：
These bhikṣus informed the king, saying:
『大王！法師有何過？
持戒無缺大名稱，
能知宿世無邊事。
'O Great king! What fault did the Dharma teacher have?
He upheld the precepts without fault, was incredibly renowned,
And could know the boundless events of past lives.
於彼總持得究竟，
善解世間悉空寂，
為諸眾生顯無相，
棄捨一切諸願想。
He has attained the ultimate in dhāraṇīs,
And skilfully understood that the world is all empty and quiescent.
He revealed signlessness for sentient beings,
And abandoned all conceptual thought.
演說微妙音可愛，
諸根寂靜善調柔，
了達過去宿世事，
超出一切諸世間。
He expounded subtle and lovely sounds,
And his faculties were tranquil and well-tamed.
He comprehended the events of past lives
and transcended all worlds.
當得為佛自然智，
於彼世間最希有，
淨眼明見無暗障，
是謂慈心所照矚。
He will attain the natural wisdom of a Buddha,
And be most rare in that world.
His pure eyes saw clearly without obstruction,
Which is said to be illumination by the mind of loving-kindness.
貪愛婬欲甚鄙穢，
能生苦惱喪天趣；
習欲之人離多聞，
名為損減智慧者；
Greed, desire, and lust are extremely contemptible,
And can give rise to suffering and destroy the deva realms.
Those who indulge in desire are far from much learning,
And are called those who diminish in wisdom.
媅著愛欲為盲人，
便能傷害於父母、
亦復能害持戒者，
是故應當棄捨欲。
Those who are infatuated with desire are blind,
And can harm their parents,
And can also harm those who uphold the precepts.
Therefore, one should abandon desire.
大王若習於愛欲，
便失威德勝自在，
趣向尤惡地獄中，
生於大怖極苦處。
If the great king indulges in desire,
He will lose his majestic virtue and supreme self-mastery,
And will head towards the highly evil hells,
And be born in a place of great fear and extreme suffering.
殺害聰慧勝法師，
造作如是重惡業，
若欲志求菩提者，
應當遠離如是惡。』
He has killed the wise and excellent Dharma teacher,
And created such grave evil karma.
If one wishes to seek bodhi,
One should distance oneself from such evil.'
勝妙色、聲、香、味、觸，
其心勇猛能棄捨；
身、意皆空猶如幻，
眼、耳、鼻、舌亦復然。
Excellent and astounding form, sound, smell, taste, touch,
Those whose minds are courageous can abandon them.
Body and mind are both empty like illusions,
Eyes, ears, nose, and tongue are also thus.
修習施、戒無倫匹，
忍辱、精進亦如是，
已到禪定、智彼岸，
堪能利益於眾生。
Cultivating giving, precepts without compare,
Patience and diligence are also like this,
Having already reached the other shore of dhyāna and wisdom,
One can benefit sentient beings.
一切世間諸天人，
能以慈心觀如來，
彼眼能除大闇冥，
悟解最勝上菩提。
All the devas and humans in the world,
Can observe the Tathāgata with a compassionate mind,
His eyes can remove great darkness,
Realising the supreme and unsurpassed bodhi.
歡喜信心捨樓閣、
象、馬、車乘及床敷、
一切輦輿、牛、羊等、
國界、城邑、諸村落、
Joyfully, with a mind of faith, they give up pavilions,
Elephants, horses, chariots, beds,
All kinds of carriages, cows, sheep,
Countries, cities, and villages,
棄捨王位、并金、銀、
真珠、頗梨、及珊瑚、
頭、目、妻子悉能施，
為求無上菩提故。
They give up the position of king, as well as gold, silver,
Pearls, crystal, and coral,
Their head, eyes, wife and children: they can give them all,
To seek unsurpassed bodhi.
歡喜供養無有比，
妙花、塗香及末香、
種種諸幡、勝幢蓋、
美妙歌音眾伎樂。
Joyfully making offerings without compare,
With wonderful flowers, perfumes, incense powder,
Various banners, excellent victory banners and canopies,
Beautiful and fantastic songs and music.
於諸有中離願想，
了知三界悉空故，
是以十力相莊嚴，
光明遍照於十方。
In all existences, free from the notion of desire,
Understanding that the three realms are all empty,
They are, therefore, adorned with the marks of the ten-powered ones,
They radiate light, illuminating the ten directions.
色、欲二界而不著，
及以無色亦復然，
若住菩薩總持者，
脫捨三界如蛇皮；
Concerning the form and desire realm, they are not attached;
And also, the formless realm is the same,
If they abide in the bodhisattva's dhāraṇī,
They will shed the three realms like a snake's skin;
無有我想、眾生想，
亦無男想及女想，
彼修梵行無穢雜，
菩薩安住總持故；
Without a notion of self, a notion of a sentient being,
Or a notion of male or female,
Cultivating pure conduct without defilement or confusion,
This is because the bodhisattva abides in the dhāraṇī;
有事、無事想悉無，
安、不安想亦復然，
非非數想、非數想，
以住菩薩總持故；
Without a notion of the existence of things or a notion of their non-existence,
Without a notion of peace or a notion of non-peace,
Without a notion of non-reckoning or a non-notion of reckoning,
This is because the bodhisattva abides in the dhāraṇī;
非有、有想悉皆無，
非有命想、眾生想，
非有村想及城想，
菩薩安住總持故；
Without a notion of existence or a notion of non-existence,
Without a notion of a soul or a notion of a sentient being,
Without a notion of a village or a notion of a city,
This is because the bodhisattva abides in the dhāraṇī;
非非貪想、非貪想，
非非瞋想、無瞋想，
非非癡想、非癡想，
以住菩薩總持故；
Without a notion of non-greed or a non-notion of greed,
Without a notion of anger or a notion of non-anger,
Without a notion of non-delusion or a non-notion of delusion,
This is because the bodhisattva abides in the dhāraṇī;
於其諸根及以力、
禪定、道品皆不著，
悉能棄捨於三有，
菩薩安住總持故。
In the various faculties, powers, and
meditations, Not being attached to any of the factors of the path,
And being able to abandon the three kinds of existence,
This is because the bodhisattva abides in the dhāraṇīs.
不為貪、瞋之所染，
亦無癡亂、諂曲心，
見佛十力設供養，
智者不悕生天處。
Not defiled by greed, hatred,
Or delusion, or deceitfulness,
Seeing the Buddha's ten powers and making offerings,
The wise do not hope for rebirth in the heavens.
從他聞於深妙法，
不起一切諸疑惑，
譬如器盛清淨油，
盡、無盡相理亦然。
Hearing the profound and excellent Dharma from others,
They do not give rise to any doubts,
Like a vessel filled with pure oil,
The principles of destructibility and indestructibility are also like that.
正以貪戀故生愛，
此則名為大煩惱；
亦以瞋嫌故起憎，
斯則名為惡怨怖；
It is precisely because of attachment that love arises,
This is called the great affliction;
Also, because of aversion, hatred arises,
This is called unwholesome fear;
智者遠離此二邊，
是謂能趣勝菩提，
得為十力人牛王，
出過一切諸世間。
The wise avoid these two extremes,
This is called being able to attain supreme bodhi,
Becoming the bull king of the ten powers,
Transcending all worldly realms.
悉捨一切內、外事，
安住實際法性中，
護持禁戒善清淨，
無穿、無缺、無穢濁。
Altogether abandoning all internal and external matters,
Abiding in the actual reality of Dharma nature,
Upholding the precepts well and pure,
Without holes, gaps, and defilement.
彼於淨戒無間雜，
亦復無其羯磨法，
智人棄捨於二邊，
能悟無上大菩提。」
In pure precepts, there is no admixture,
Nor is there the Dharma of karmic retribution.
The wise abandon these two extremes,
And can realise supreme great bodhi."
Fascicle 9
Fascicle 9
爾時，世尊即說偈言：
At that time, the Bhagavān uttered a gāthā, saying"
「我於往昔修行時，
為王號曰勇健得。
爾時有城名珍寶，
彼王出城詣園林，
"In the past, when I was practising cultivation,
I was a king named Śūradatta.
At that time, there was a city named Ratnāvatī,
And that king went out of the city to a garden.
乘駕寶車遇比丘，
端正殊特甚微妙，
三十二相以莊嚴，
光明普照於十方。
Riding in a jewelled carriage, he encountered a bhikṣu,
Who was upright, extraordinary, and highly sublime,
Adorned with the thirty-two marks,
Radiating light universally in the ten directions.
善花月名遍諸域，
安住慈悲能利益，
為救眾生故入城，
功德威勢極端嚴。
The name of the bhikṣu was Supuṣpacandra, known everywhere,
Abiding in loving-kindness and compassion, able to benefit,
He entered the city to save sentient beings,
With the majestic power of merit, extremely dignified.
我時顏貌不如彼，
遂起增上妬嫉心，
愛欲媅荒所纏結，
恐彼比丘奪王位。
At that time, my appearance was not as good as his,
And I gave rise to a highly jealous mind,
Bound by the delusion and confusion of desire,
Fearing that the bhikṣu would take the king's position.
昔具千子為眷屬，
乘駕寶車從我後，
種種寶冠自莊嚴，
行如忉利諸天子。
In the past, I had a thousand sons as my retinue,
Riding in jewelled carriages following behind me,
Adorned with various jewelled crowns,
Walking like the gods of Trāyastriṃśa Heaven.
於彼子中五百子，
悉著妙寶摩尼履，
寶冠、瓔珞自嚴飾，
金網彌覆於車上。
Among those sons, five hundred sons
All wore fine jewelled maṇi shoes,
With jewelled crowns adorned with necklaces,
With a golden net covering the top of the carriage.
婇女、眷屬有八萬，
一切端妙悉嚴麗，
昇於寶輿見比丘，
端正猶如須彌山。
With concubines in the retinue numbering eighty-thousand,
All upright and beautiful,
They ascended the jewelled carriage to see the bhikṣu,
Upright like Mount Sumeru.
彼見悉皆如父想，
各發無上菩提心，
從彼受於淨梵行，
脫勝瓔珞散比丘。
Seeing him, they all thought of him as their father,
Each gives rise to the unsurpassed bodhicitta,
Receiving the pure, noble conduct from him,
They took off their excellent necklaces and scattered them on the bhikṣu.
我尋起上嫉妬意，
便生瞋怒穢濁心，
豪富惑亂勅子言：
I then gave rise to a highly jealous mind,
Giving rise to a mind of anger and defilement,
Confused by wealth and power, I ordered my sons:
『可殺我前立比丘。』
'You may kill the bhikṣu standing in front of me.'
諸子聞父教勅已，
深懷憂惱白父曰：
The sons, having heard their father's command,
Deeply saddened, they said to their father:
『願王勿作如是語，
我終不能殺此人。
'Please, King, do not speak such words.
We will never be able to kill this person.
若有割截我身分，
經於恒沙多億劫，
終不能殺是法師，
以從彼發道心故。
If there were to be cutting off of my body parts,
For many koṭis of kalpas as numerous as the sands of the Ganges,
I would still not be able to kill this Dharma teacher,
Because I have given rise to the aspiration for the path from him.
於彼尊所發是心，
願我得佛人中勝，
趣菩提者不為惡，
我等悉是佛日子。』
Having given rise to this aspiration in the presence of that Bhagavān,
I wish to attain Buddhahood, supreme among humans.
Those who aspire to bodhi do not do evil.
We are all the Buddha's sons.'
王聞諸子如是語，
即勅奴言喚旃陀：
The king, hearing the words of his sons,
then ordered a servant to call Nandika:
『速呼魁膾殺比丘，
在我宮人前立者。』
'Quickly summon the executioner to kill the bhikṣu,
Standing in front of my palace ladies.'
尋時將於殺者來，
號曰難提極暴惡，
手執利刀而鑒治，
截此比丘為八分。
The executioner was then brought,
Named Nandika, he was ruthless and evil,
Holding a sharp blade, ready to cut
This bhikṣu into eight pieces.
比丘被斬身無血，
割處流出千種光，
亦有功德吉祥輪，
是文肉裏炳然現。
The bhikṣu, being cut, had no blood,
From the cut places flowed forth a thousand kinds of light,
Also a wheel of merit and auspiciousness,
Clearly, it appeared within the flesh.
作斯尤重惡業已，
我時為戲詣園林，
一切歌舞都不樂，
思念花月法師故。
Having committed this extremely grave evil deed,
I then went to the garden to sport,
But did not enjoy any singing or dancing at all,
Thinking of the Dharma teacher Supuṣpacandra.
于時怱速出彼園，
還來歸入珍寶城，
於是乘車詣其所，
到彼割截比丘處。
At that time, I quickly left the garden
And returned to the city of Ratnāvatī.
Thereupon, riding in a carriage, I went to the place
Where the bhikṣu had been cut.
即時空中聞惡聲，
無量那由天號叫，
咸言：
At that very moment, a terrible sound was heard in the sky,
Countless nayutas of devas crying out,
all saying:
『惡王造重業，
死墮阿鼻受極苦。』
'The evil king committed a grave offence,
And after death, will fall into Avīci Hell, experiencing extreme suffering.'
王時聞彼諸天音，
心懷憂惱大怖畏：
The king heard the voices of the devas,
And his mind was filled with sorrow and great fear:
『我為無量重罪過，
以殺善花比丘故。
'I have committed an immeasurable grave offence,
Because I killed the bhikṣu Supuṣpacandra.
如來具足無量智，
是彼最勝真佛子，
諸根調柔心寂滅，
我為愛欲故殺彼；
The Tathāgata is endowed with immeasurable wisdom,
He was the most excellent true son of the Buddha,
His faculties were disciplined, and his mind was tranquil,
And I killed him out of desire;
若有能持如來法，
於正法藏滅壞時，
能於世間然智燈，
我為欲故殺是人；
If there is anyone who upholds the Tathāgata's teachings,
At the time when the treasury of the True Dharma is declining,
He can light the lamp of wisdom in the world,
And I killed such a one out of desire;
於諸世間為大醫，
療治眾生煩惱病，
復以甘露令轉下，
為愛欲故而殺彼；
He was a great physician for all worlds,
Curing the afflictions of sentient beings,
And he also causes the deathless nectar to flow down,
And I killed him out of desire;
受持導師勝法藏，
黑闇眾生為燈明，
持陀羅尼法王者，
我為欲故而殺彼；
He took up and bore the supreme Dharma treasury of the guide,
He was a light for beings in darkness,
He was a king who upheld the dhāraṇī teachings,
And I killed him out of desire;
為世演說勝妙法，
甚深微細難可見，
顯說趣於道場路，
我為愛故殺彼人。
He expounded the supreme and sublime Dharma for the world,
Which is profound, subtle, and challenging to see,
And he reveals the path to the bodhimaṇḍa,
And I killed him out of desire.
其智清淨無穢雜，
凝靜寂滅恒在定，
為愛所盲遂便殺，
欲是苦因應棄捨。
His wisdom was pure and unadulterated,
Tranquil, quiescent, and always in samādhi,
And I killed him out of the blindness of desire,
Desire is the cause of suffering and should be abandoned.
過去、未來所有佛，
及今現在人中尊，
功德無量如大海，
一切合掌歸命彼。
The past and future buddhas,
And the bhagavāns of the present,
Their merits are immeasurable, like the ocean:
To them, I pay homage with joined palms.
此死趣惡阿鼻獄，
於彼無有能救者，
不愛果業既自造，
正由殺害勝法師。
This path of death leads to the evil Avīci Hell,
Where no one can save,
Not loving the fruit of karma, I created it myself:
It is precisely because of killing the Dharma teacher.
咄哉！惡心造苦業。
咄哉！王位自傲慢。
此處究竟無堅實，
當捨一切而獨去。
Alas! The evil mind creates the karma of suffering.
Alas! I am a king who is arrogant and conceited.
This place is ultimately without any substance,
And I must leave everything behind and go alone.
初無欲染修淨業，
悲心愛語真佛子，
獨為世親離諸過，
我善花月何處去？
He first cultivated pure karma without being stained by desire,
He was a true son of the Buddha with compassion and kind words,
He was a true friend of the world, free from faults,
Where has my Supuṣpacandra gone?
嗚呼！聖者具忍財。
嗚呼！妙色德相應。
無諂戲論功德聚，
汝今捨我何處去？
Alas! He was a noble one endowed with the wealth of patience.
Alas! His outstanding form was endowed with excellent qualities.
His accumulation of merit was without deceit or frivolous talk,
Where have you gone, leaving me behind?
我今始知大仙言，
世間為欲之所壞，
身心熱惱惡道因，
如是知已捨欲行。
I now understand the words of the great sage:
The world is destroyed by desire,
Which is the cause of mental and physical torment and the evil realms.
Having understood this, I abandon the practice of desire.
此死趣惡地獄中，
無有能得救濟者，
造於極重之惡業，
正由害彼比丘故。
This is the path to the evil hells after death,
No one can save and protect one there.
That is because of committing extremely grave evil karma:
It is precisely because of harming that bhikṣu.
捨怖疲勞王位處，
奉持禁戒修梵行，
我今為彼自在者，
歡喜淨心造大塔，
Abandoning fear, fatigue, and the position of king,
I uphold the precepts and cultivate pure conduct.
I now, for that sovereign,
Joyfully and with a pure mind will build a great stūpa,
為供無惱智慧人、
智慧之藏慚愧者，
勿令我墮三惡趣、
亦離惡名及譏毀。』
To make offerings to the one without affliction and wisdom,
The treasury of wisdom and one with a sense of shame.
May I not fall into the three evil realms,
And be free from bad reputations and slander.'
妃后、宮人、諸親慼、
最勝輔相及僮僕、
剎利長者并諸官，
王時哀泣向彼言：
The queens, palace ladies, and all the relatives,
The excellent ministers and servants,
The kṣatriyas, elders, and officials,
The king then sorrowfully said to them:
『汝等為我速具辦，
種種勝妙諸香木、
名衣上服及蘇油，
俟用燒此比丘身。
'You should quickly prepare for me
Various excellent and outstanding fragrant woods,
Fine cloths, and ghee and oil,
To be used to burn the body of that bhikṣu.
汝今於斯速積集，
一切勝妙眾香薪、
隨時栴檀沈香汁、
蘇卑力迦及龍腦、
You should now quickly gather
All the excellent and fabulous fragrant firewood,
Sandalwood, agarwood,
And camphor wood,
百千衣服蘇油塗，
悉皆纏彼尊者身。
我以增上信重心，
種種供具而供養。』
And with hundreds of thousands of cloths and ghee,
Cover that venerable's body with oils,
I, with the mind of the highest faith and respect,
Shall make various kinds of offerings to him.'
聞彼大王教勅已，
第一輔相城中民，
以諸香油塗香木、
種種勝妙眾香末、
Having heard the king's command,
The first minister and the people of the city
Smeared fragrant oil on the fragrant wood,
Various excellent and fabulous fragrant powders,
諸末香水而洗之，
復用眾香塗其身，
以蘇油衣纏彼體，
置於此身香𧂐上。
And washed it with fragrant water.
They then covered his body with various fragrances,
Wrapped it in ghee and oil-soaked clothes,
And placed it on a fragrant pyre.
古昔牟尼尊妙軀，
舍利三斛有六㪷，
彼王造作勝妙塔，
種種供養恒禮拜。
The body of the muni of yore was terrific,
With three bushels and six pecks of relics.
The king built a wonderful stūpa for it,
And made various offerings and paid homage to it.
塗末、香鬘、百種讚，
懸諸妙鈴及幡蓋，
妃后、宮人并子孫，
從此出城而往彼。
Smearing powders, fragrances and garlands and praising in a hundred ways,
Hanging various wonderful bells, flags, and canopies.
The queens, palace ladies, and their children
Left the city and went there.
王於一日三供養，
然後乃從塔所還，
勝妙花鬘以供養，
寶幢幡蓋而莊嚴。
The king made offerings three times a day,
And then returned from the stūpa.
He made offerings with fabulous flower garlands
And adorned it with jewelled banners and canopies.
正以癡故造眾罪，
於彼塔所悉懺悔，
乃經九十五億歲，
恒常懺悔不疲倦。
Because of delusion, he committed various offences.
At that stūpa, he repented all of them.
For ninety-five koṭis of years,
He constantly repented without weariness.
智慧所攝勝清淨，
堅持禁戒無缺漏，
日夜長受八戒齋，
清淨護持不毀犯。
He embraced wisdom and supreme purity.
Upholding the precepts without any leakage,
Day and night, he long observed the eight precepts,
Purely upholding them without violating them.
王為愛欲所纏蔽，
自身造作不善業，
身壞命終墮地獄，
在於極苦阿鼻中。
The king was bound and obscured by desire,
And himself committed unwholesome karma.
When his body perished, and his life ended, he fell into hell,
He ended up in the excruciating Avīci hell.
從昔以來不值遇，
九十五億諸如來，
於其九十五億劫，
爾所世中常生盲；
In the past, I did not encounter
Ninety-five koṭis of Tathāgatas [who appeared].
For those ninety-five koṭis of kalpas,
I was always born blind.
六十二億那由劫，
雖得眼根還復壞；
又於一億那由生，
設令得眼還復失，
For sixty-two koṭis of nayutas of kalpas,
Although I obtained the eye faculty, it was destroyed again.
And in one koṭi of nayutas of births,
Even if I obtained eyes, they were lost again.
亦復恒被截手、足。
及以耳、鼻、脣、舌等，
人中經億那由劫，
諸餘生處亦如是。
I was also constantly having my hands and feet cut off.
And my ears, nose, lips, and tongue cut off.
In the human realm, for billions of nayutas of kalpas,
And in other realms of birth, it was also like this.
其王造作無量惡，
於諸世間恒受苦，
若有欲得安樂者，
念已莫作少惡業。
That king committed immeasurable evil
And constantly suffered in the world.
If one wishes to attain peace and happiness,
One should not commit even the slightest evil.
其王雖復懺先罪，
而不得免昔所作，
造斯如是惡業已，
死後當墮阿鼻獄，
Although that king repented of his past transgressions,
He could not escape what he had done before.
Having committed such evil karma,
After death, he fell into Avīci Hell.
斬截身、首、及四支，
亦復割耳而劓鼻，
挑其兩目不可算，
無量億劫為欲故。
His body was cut, and his head and four limbs severed.
His ears were cut off, and his nose pierced,
And his two eyes were gouged out countless times,
For the sake of desire, for immeasurable koṭis of kalpas.
廣造惡業酬盡已，
後自剜身施他人，
所謂斬頭、并手、足、
捨王及子為菩提。
Having exhausted the retribution for his evil karma,
He would later allow his own body to be gouged out and given to others,
Namely, the cutting off of his head, hands, feet,
And renouncing his kingdom and sons for the sake of bodhi.
所愛之妻、多財產、
宮人、婇女、象、馬等、
車乘、船舫、眾妙寶，
無量億生為道施。
His beloved wife, wealth,
palace ladies, With concubines, elephants, horses,
vehicles, boats, and various wonderful treasures,
He gave away for the sake of the path for immeasurable koṭis of births.
勇健得王我身是；
彼昔千子賢劫佛；
蓮花上佛花月是；
魁膾即是寂王佛；
The valiant King Śūradatta was I, myself.
Those thousand sons of the past are the Buddhas of the Bhadrakalpa.
Padmottara Buddha was Supuṣpacandra.
The executioner was Śāntarāja Buddha.
宮人、妃后及城民、
親戚、知友并僕使、
勝妙剎利與城主，
爾許眾人我眷屬。
The palace ladies, queen, and city dwellers,
Relatives, friends, and servants,
The excellent kṣatriyas and city lords,
All these people were my retinue.
若有於彼持禁戒、
以信敬心供養者，
一切悉皆般涅槃，
以好心故證菩提。
If one upholds the precepts
And makes offerings with a mind of faith and respect,
All will attain parinirvāṇa,
And realise bodhi with a sound mind.
童子！我昔無量劫，
得見離垢無惱佛，
修於勝上菩提行，
往昔尚受如是苦。
O youths! In the past, for countless kalpas,
I saw the buddhas who were stainless and unafflicted,
I cultivated the supreme bodhisattva practices,
And even then, I still experienced such suffering.
若有菩薩住總持，
善修慈行安不動，
彼終不墮諸惡處，
供養離垢無惱佛。
If there are bodhisattvas who abide in the dhāraṇīs,
Skilfully cultivating the practice of loving-kindness, peaceful and unmoving,
They will never fall into any evil realms,
And make offerings to the stainless and unafflicted buddhas.
若欲得佛為法王，
三十二相而莊嚴，
應當護戒無穢動，
說法不斷住總持。
If one wishes to become a buddha, a Dharma king,
Adorned with the thirty-two marks,
One should protect the precepts without defilement or agitation,
Expound the Dharma without interruption, and abide in the dhāraṇīs.
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