[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [Poetry (mahākāvya, lyric, messenger poems, stotra, Prakrit kāvya)](https://indike.org/pramana/in.lit.kavya) › [Court epics (sargabandha)](https://indike.org/pramana/in.lit.kavya.mahakavya) › [Historical, dynastic and hagiographic epics](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika) › [Buddhacarita](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita) › [佛所行讚](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema) › 5.4 # The Acts of the Buddha 5.4 佛所行讚 5.4 - **Language:** Classical Chinese ### [5.4](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.5.4) 爾時鞞舍離，諸離車長者， 聞世尊入國，住菴摩羅園。 有乘素車輿，素蓋素衣服， 青赤黃綠色，其眾各異儀。 導從翼前後，爭塗競路前， 天冠袞花服，寶飾以莊嚴， 威容盛明曜，增暉彼園林。 除捨五威儀，下車而步進， 息慢而形恭，頂禮於佛足， 大眾圍遶佛，如日重輪光。 離車名師子，為諸離車長， 德貌如師子，位居師子臣， 滅除師子慢，受誨釋師子。 「汝等大威德，名族美色容， 能除世憍慢，受法以增明， 財色香花飾，不如戒莊嚴。 國土豐安樂，唯以汝等榮， 榮身而安民，在於調御心。 加以樂法情，令德轉崇高， 非薄土群鄙，而能集眾賢。 當日新其德，撫養於萬民， 導眾以明正，如牛王涉津。 若人能自念，今世及後世， 唯當脩正戒，福利二世安。 為眾所敬重，名稱普流聞， 仁者樂為友，德流永無疆。 山林寶玉石，皆依地而生， 戒德亦如地，眾善之所由。 無翅欲騰虛，渡河無良舟， 人而無戒德，濟苦為實難。 如樹美花果，針刺難可攀， 多聞美色力，破戒者亦然。 端坐勝堂閣，王心自莊嚴， 淨戒功德具，隨大仙而征。 染服衣毛羽，螺髻剃鬚髮， 不脩於戒德，方涉眾苦難。 日夜三沐浴，奉火修苦行， 遺身穢野獸，赴水火投巖。 食菓餌草根，吸風飲恒水， 服氣以絕糧，遠離於正戒。 習斯禽獸道，非為正法器， 毀戒招誹謗，仁者所不親。 心常懷恐怖，惡名如影隨， 現世無利益，後世豈獲安？ 是故智慧士，當修於淨戒， 於生死曠野，戒為善導師。 持戒由自力，此則不為難， 淨戒為梯隥，令人上昇天。 建立淨戒者，斯由煩惱微， 諸過壞其心，喪失善功德。 先當離我所，我所覆諸善， 猶灰覆火上，足蹈而覺燒。 憍慢覆其心，如日隱重雲， 慢怠滅慚愧，憂悲弱強志， 老病壞壯容，我慢滅諸善。 諸天阿修羅，貪嫉興諍訟， 喪失諸功德，悉由我慢懷。 我於勝中勝，我德勝者同， 我於勝小劣，斯則為愚夫， 色族悉無常，動搖不暫停， 終為磨滅法，何用憍慢為？ 貪欲為巨患，詐親而密怨， 猛火從內發，貪火亦復然。 貪欲之熾燃，甚於世界火， 火盛水能滅，貪愛難可消。 猛火焚曠野，草盡還復生， 貪欲火焚心，正法生則難。 貪欲求世樂，樂增不淨業， 惡業墮惡道，怨無過貪欲。 貪則生於愛，愛則習諸欲， 習欲招眾苦，元惡無過貪， 貪則為大病，智藥愚夫止， 邪覺不正思，能令貪欲增。 無常苦不淨，無我無我所， 智慧真實觀，能滅彼邪貪。 是故於境界，當修真實觀， 真實觀已生，貪欲得解脫。 見德生貪欲，見過起瞋恚， 德過二俱忘，貪恚得除滅。 瞋恚改素容，能壞端正色， 瞋恚翳明目，害法義欲聞， 斷絕親愛義，為世所輕賤。 是故當捨恚，勿隨於瞋心， 能制狂恚心，是名善御者， 世稱善調駟，是為攝繩容。 縱恚不自禁，憂悔火隨燒， 若人起瞋恚，先自燒其心， 然後加於彼，或燒或不燒。 生老病死苦，逼迫於眾生， 復加於恚害，多怨復增怨。 見世眾苦迫，應起慈悲心， 眾生起煩惱，增微無量差。」 如來善方便，隨病而略說， 譬如世良醫，隨病而投藥。 爾時諸離車，聞佛所說法， 即起禮佛足，歡喜而頂受。 請佛及大眾，明日設薄供。 佛告諸離車：「菴摩羅已請。」 離車懷感愧，彼何奪我利？ 知佛心平等，而起隨喜心。 如來善隨宜，安慰令心悅， 伏化純熟歸，如蛇被嚴呪。 夜過明相生，佛與大眾俱， 詣菴摩羅舍，受彼供養畢， 往詣毘紐村，於彼夏安居。 三月安居竟，復還鞞舍離， 住獼猴池側，坐於林樹間。 普放大光明，以感魔波旬， 來詣於佛所，合掌勸請言： 「昔尼連禪側，已發真實要， 我所作事畢，當入於涅槃。 今所作已作，當遂於本心。」 時佛告波旬：「滅度時不遠， 却後三月滿，當入於涅槃。」 時魔知如來，滅度已有期， 情願既已滿，歡喜還天宮。 如來坐樹下，正受三摩提， 放捨業報壽，神力住命存。 以如來捨壽，大地普震動， 十方虛空境，周遍大火然。 須彌頂崩頹，天雨飛礫石， 狂風四激起，樹木悉摧折， 天樂發哀聲，天人心忘歡。 佛從三昧起，普告諸眾生： 「我今已捨壽，三昧力存身， 身如朽敗車，無復往來因， 已脫於三有，如鳥破卵生。」 > At that time, in Vaiśālī, the Licchavi elders, > hearing that the Bhagavat had entered their land and was staying in the Āmrapālī Grove, > some rode in plain chariots, with plain canopies and plain garments, > while others were blue, red, yellow, and green, the throng each with distinct attire. > Vanguards and attendants flanked them front and back, competing for the road and racing ahead; > with celestial diadems, robes embroidered with flowers, and adorned with precious gems, > their majestic appearance shone brilliantly, adding splendor to that forest grove. > Setting aside the five royal dignities, they stepped down from their chariots and proceeded on foot, > quelling pride and assuming a deferential posture, they prostrated at the Buddha's feet; > the great assembly encircled the Buddha like double rings of radiance around the sun. > There was a Licchavi named Siṃha, the chief of all the Licchavis; > his virtue and countenance were like a lion, holding the rank of a lion-like minister; > dispelling his lion-like arrogance, he received instruction from the Lion of the Śākyas: > "You possess great majesty and virtue, renowned lineage, and handsome countenance; > able to cast aside worldly arrogance, you receive the Dharma to increase your brilliance. > Adornment with wealth, beauty, scents, and flowers is not equal to the ornament of morality. > The prosperity and joy of the realm are glorified solely by you; > to bring glory to your persons and peace to the people lies in subduing and governing the mind. > If you add to this a love for the Dharma, your virtue will become ever more exalted; > not on barren land or among the vulgar can the multitude of the worthy assemble. > You should daily renew your virtue and nurture the myriad people, > guiding the multitude with clarity and righteousness, like a bull leading the herd across a ford. > If a person can reflect upon this life and the life to come, > they should cultivate only pure morality, for its blessings and benefits bring peace in both lives. > They are revered by the multitude, their renown spreads everywhere; > the benevolent delight in befriending them, and their flow of virtue is forever boundless. > Mountain forests and precious gemstones all arise dependent on the earth; > the virtue of morality is also like the earth, the source from which all good deeds arise. > To wish to soar into the sky without wings, to cross a river without a good boat— > for a person without the virtue of morality, crossing over suffering is truly difficult. > Just as a tree with beautiful flowers and fruit may have sharp thorns difficult to climb, > one of vast learning, fine beauty, and strength is likewise if they break morality. > Sitting upright in a magnificent palace hall, with a royal mind self-adorned, > replete with the virtues of pure morality, one follows the Great Ṛṣi on his march. > Dyeing clothes, wearing animal skins and feathers, coiling matted hair, or shaving beard and hair— > without cultivating the virtue of morality, one is merely wading into many afflictions. > Bathing three times day and night, venerating fire and practicing mortifications, > abandoning the body to foul wild beasts, leaping into water and fire or casting oneself from cliffs, > eating fruits, feeding on grass roots, inhaling the wind, and drinking the waters of the Gaṅgā, > consuming air to abstain from grain, yet being far removed from right morality— > practicing such ways of beasts, one is not a vessel for the true Dharma. > Breaking morality invites slander; the benevolent will not draw near. > The mind constantly harbors terror, and ill fame follows like a shadow; > there is no benefit in the present life, and how could peace be attained in the next? > Therefore, the wise person should cultivate pure morality; > in the wilderness of birth and death, morality is the good guide. > Upholding morality depends on one's own power; this is indeed not difficult. > Pure morality is a ladder that causes people to ascend to heaven. > That which establishes pure morality arises from the diminution of kleśas; > various faults ruin the mind and bring about the loss of wholesome virtues. > First, one must abandon clinging to 'mine'; clinging to 'mine' covers over all goodness, > just like ashes covering over a fire: stepping upon it, one feels the burn. > Arrogance covers the mind like the sun hidden behind heavy clouds; > arrogance and negligence extinguish shame and remorse; grief and sorrow weaken a strong resolve; > old age and disease ruin a vigorous countenance; the conceit of 'I' destroys all goodness. > The devas and the asuras, through greed and envy, gave rise to disputes; > the loss of all their virtues was entirely caused by harboring the conceit of 'I'. > 'I am superior among the superior,' 'My virtue is equal to the superior,' > 'I am only slightly inferior to the superior'—such is the fool; > form and clan are entirely impermanent, wavering and never resting for a moment; > in the end they are subject to destruction; what use is arrogance? > Greed is a immense calamity, pretending to be a friend while secretly a foe; > just as a fierce fire breaks out from within, the fire of greed is also like this. > The blazing of greed is worse than a worldly fire; > a fierce fire can be extinguished by water, but greedy attachment is difficult to dispel. > A fierce fire burns the wilderness, but once the grass is gone, it grows again; > when the fire of greed burns the mind, it is difficult for the true Dharma to arise. > Through greed one seeks worldly pleasures, but pleasures increase impure karma; > evil karma causes one to fall into the evil destinies; there is no foe greater than greed. > From greed is born attachment, and through attachment one indulges in various desires; > indulging in desires invites many sufferings; among primal evils, none surpasses greed. > Greed is a great sickness; the medicine of wisdom stops it for the fool. > Wrong perceptions and improper thoughts cause greed to increase. > Impermanent, suffering, impure, without self, and without 'mine'— > true contemplation with wisdom can extinguish that false greed. > Therefore, toward sensory objects, one should cultivate true contemplation; > once true contemplation has arisen, one attains liberation from greed. > Seeing virtue gives rise to greed; seeing faults gives rise to hatred; > forgetting both virtue and faults, greed and hatred are eradicated. > Hatred alters one's natural countenance, able to destroy a handsome appearance; > hatred veils clear eyes and harms the desire to hear the meaning of the Dharma; > it severs relationships of love and affection, and makes one despised by the world. > Therefore, one should abandon hatred and not follow an angry mind; > one who can restrain a mad, angry mind is called a skilled charioteer; > the world praises one who skillfully tames a team of four, which is achieved by holding the reins. > Indulging hatred without self-restraint, the fire of regret burns thereafter; > if a person gives rise to hatred, they first burn their own mind, > and only afterward direct it at the other, whether it burns them or not. > The sufferings of birth, old age, sickness, and death oppress sentient beings; > to add hatred and harm to this is to add more enmity to abundant enmity. > Seeing the world oppressed by many sufferings, one should give rise to a mind of compassion; > sentient beings give rise to kleśas with immeasurable differences in increase and decrease." > The Tathāgata, skilled in expedient means, spoke in brief according to the disease, > just as an excellent physician in the world administers medicine according to the ailment. > At that time, the Licchavis, having heard the Dharma spoken by the Buddha, > immediately arose, bowed at the Buddha's feet, and received it with joy atop their heads. > They invited the Buddha and the great assembly to a modest offering on the morrow. > The Buddha told the Licchavis: "Āmrapālī has already invited us." > The Licchavis felt regret and shame: "How has she snatched our advantage?" > Knowing that the Buddha's mind is impartial, they gave rise to a mind of rejoicing. > The Tathāgata, skillfully adapting to circumstances, comforted them and made their hearts glad; > subdued, transformed, and thoroughly ripened, they returned, like a snake subdued by a potent mantra. > The night passed and the dawn appeared; the Buddha, together with the great assembly, > went to Āmrapālī's house, and having received her offering, > proceeded to the village of Veṇu, and there entered the summer retreat. > When the three months of the retreat were finished, he returned again to Vaiśālī, > stayed beside the Monkey Pool, and sat among the grove of trees. > He emitted a vast, great light everywhere to move Māra Pāpīyān, > who came to the Buddha's place, joined his palms, and urged him, saying: > "Formerly beside the Nairañjanā, you already made a true vow: > 'When my work is completed, I shall enter into nirvāṇa.' > Now what was to be done has been done; you should fulfill your original intention." > Then the Buddha told Pāpīyān: "The time of extinction is not far; > after three months are completed, I shall enter into nirvāṇa." > Then Māra knew that the Tathāgata's extinction already had a set time; > his wish having been fulfilled, he returned rejoicing to his heavenly palace. > The Tathāgata sat beneath a tree and entered into samādhi; > relinquishing the life span of karmic retribution, by spiritual power he maintained his life force. > Because the Tathāgata relinquished his life span, the great earth shook everywhere; > throughout the realms of space in the ten directions, great fires blazed all around. > The summit of Sumeru crumbled, the heavens rained down flying gravel and stones, > wild winds whipped up from the four quarters, trees were all broken and snapped, > celestial music produced mournful sounds, and gods and humans forgot their joy. > The Buddha arose from samādhi and addressed all sentient beings everywhere: > "I have now relinquished my life span, preserving the body through the power of samādhi; > the body is like a decayed chariot, no longer possessing causes for coming and going; > I am already freed from the three realms of existence, like a bird born breaking its shell." > — English (machine translation) (machine translation) - [Previous: 5.3](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.5.3) - [Next: 5.5](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.5.5) - [Up: 5](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-mt.5.4) — English, machine translation --- Source: [https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.5.4](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.5.4) · Pramāṇa