English
English version When blessings are exhausted, no more blessings arise; when karma is exhausted, karma arises again. Like a bird confined in a cage, it can never be free. The six dusts (form, sound, smell, taste, touch, and dharma) are like poisonous snakes, harming and troubling sentient beings; The four great elements (earth, water, fire, and wind) are not solid, like an empty village. Father, you should now understand: quickly abandon the illusory realms, Return to true liberation, always navigate the wonderful Dharma boat, To deliver beings from the three realms of existence (desire realm, form realm, formless realm). Enlighten the deluded, Liberate the bound, bring peace to the suffering, Give sight to the blind, bestow precious treasures to the poor, And enable them all to be free from sorrow and suffering. Furthermore, for all sentient beings, Dry up the river of craving, illuminate the dark path, Spread the Dharma like clouds and thunder, and send down the sweet dew of Dharma rain, Eliminate heat and obtain coolness, and achieve the supreme wisdom. Father, you should now understand: who with compassion and forbearance, Would want to make enemies? Who with wisdom, Would be afraid to see the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism)? Who with eyes, Would walk on a dangerous path? Who has attained Bodhi (enlightenment), Would want to be distracted? Such a wise person, Would certainly not walk on a wrong path. I would rather climb Mount Sumeru (a sacred mountain in Buddhism), And throw myself into the great ocean, than to be attached to the five desires (form, sound, smell, taste, and touch). All these beautiful women, And all the family members, please, father, quickly take them back, Do not stay here for long. There are many faults in living at home, Which obstruct the Bodhi wisdom of the Buddha. I will abandon the capital city, And all the family members, etc., and go to the deep mountains, To practice pure conduct, and aspire to the supreme path of Buddhahood.’ At that time, the Buddha told the Venerable Protector of the Country: ‘That Prince Fukkoang was in the palace, surrounded by many maidens, the prince observed all this and felt deep aversion, in the three postures of walking, standing, and sitting, --------------------------------------------------------------------------------
Chinese
时，求断一切烦恼。于月初八日于地而坐，正意思惟离诸尘染。 “作是观已，于中夜时忽闻空中净光天子赞佛、赞法及苾刍众。如是闻已，身毛皆竖，悲喜交并，合掌向空以颂问曰： “‘虚空诸天大慈愍， 发声称赞赞何人？ 我要归依求出离， 愿乐听闻为开演。’ “尔时，净光天子于虚空中闻彼所问，而为太子说所赞事，以颂答曰： “‘我今称赞大沙门， 彼佛名曰成义意， 常以十善化群迷， 救济孤独诸有苦。 方便、智慧最为上， 功德、神力无有比， 常有十千那由他， 苾刍之众恒恭敬。’ 太子复问净光天： ‘有何功德及相好？ 彼佛所行菩提行， 重为宣说我乐闻。’ “尔时，净光天子复为太子说佛功德、相好，以颂答曰： “‘佛顶如须弥， 出众而高显； 螺发而绀青， 右旋俱齐整； 眉间白毫光， 照耀如千日； 目绀净分明， 犹如青莲叶； 颔臆如师子， 唇色胜频婆； 齿密无缺减， 白类如珂雪； 脐轮广右旋， 如净颇璃宝； 舌色如红莲， 广长而薄净， 舒展覆面轮， 此相最微妙。 梵音而清响， 美妙出世间， 一切 现代汉语译本 当时，他为了断除一切烦恼，在每月初八那天坐在地上，专心思考如何远离尘世的污染。 在这样观想之后，半夜时分，他忽然听到空中传来净光天子赞美佛、赞美佛法以及赞美比丘僧众的声音。听到这些，他全身汗毛竖立，悲喜交加，合掌向天空，用偈颂问道： ‘虚空中的诸位天神啊，你们如此慈悲，发出声音称赞的是哪位？我想要皈依，寻求解脱，希望你们能为我开示。’ 这时，净光天子在虚空中听到他的提问，就为太子讲述他所赞美的事情，用偈颂回答说： ‘我今天称赞的是大沙门（伟大的修行者），那位佛陀名为成义意（成就意义）。他常常用十善（不杀生、不偷盗等十种善行）来教化迷途的众生，救济孤独和受苦的人们。 他的方便（善巧的方法）和智慧最为殊胜，功德和神力无可比拟。他常有十千那由他（极大的数字）的比丘僧众恭敬地围绕着他。’ 太子又问净光天子：‘他有什么样的功德和相好（佛的庄严相貌）？那位佛陀所修行的菩提道（觉悟之道）是什么？请详细地为我宣说，我非常乐意听闻。’ 这时，净光天子又为太子讲述佛陀的功德和相好，用偈颂回答说： ‘佛陀的头顶像须弥山（佛教中的圣山）一样，在众人中显得高耸突出；他的头发像螺纹一样呈绀青色，向右旋转，整齐一致；眉间有白毫光，照耀如同千个太阳；眼睛绀青清澈，如同青莲花瓣；下巴和胸膛像狮子一样雄伟；嘴唇的颜色胜过频婆果（一种红色水果）；牙齿紧密没有缺损，洁白如珂雪（洁白的玉石）；肚脐宽广向右旋转，如同清净的琉璃宝；舌头颜色像红莲花，宽广而薄，清净；伸展开来可以覆盖整个面部，这是最微妙的相好。 他的梵音（清净的声音）清亮响彻，美妙超凡，一切'
English
English version At that time, seeking to sever all afflictions, he sat on the ground on the eighth day of the lunar month, contemplating with focused mind how to be free from the defilements of the world. Having made this contemplation, in the middle of the night, he suddenly heard the pure light Deva in the sky praising the Buddha, the Dharma, and the Bhikshu Sangha. Upon hearing this, the hair on his body stood on end, and he was filled with both sorrow and joy. He joined his palms together towards the sky and asked in verse: 'O compassionate Devas in the sky, who are you praising with your voices? I wish to take refuge and seek liberation; I am eager to hear your explanation.' At that time, the pure light Deva, hearing his question in the sky, explained to the prince what he was praising, answering in verse: 'I am praising the great Shramana (great ascetic), that Buddha named Cheng Yi Yi (Accomplishment of Meaning). He constantly uses the ten virtues (not killing, not stealing, etc.) to guide the deluded beings, and he rescues the lonely and those who suffer. His skillful means and wisdom are the most supreme, and his merits and spiritual powers are unparalleled. He is always respectfully surrounded by ten thousand nayutas (a very large number) of Bhikshu Sangha.' The prince then asked the pure light Deva: 'What are his merits and marks of excellence (auspicious marks of a Buddha)? What is the Bodhi path (path to enlightenment) that the Buddha practices? Please explain it to me in detail, for I am eager to hear.' At that time, the pure light Deva again described the Buddha's merits and marks of excellence to the prince, answering in verse: 'The crown of the Buddha's head is like Mount Sumeru (a sacred mountain in Buddhism), standing tall and prominent among all; his hair is like conch shells, dark blue, spiraling to the right, and perfectly aligned; between his eyebrows is a white hair emitting light, shining like a thousand suns; his eyes are dark blue and clear, like the petals of a blue lotus; his chin and chest are majestic like a lion; the color of his lips surpasses the bimba fruit (a red fruit); his teeth are close together without gaps, as white as kasha snow (pure white jade); his navel is wide and spirals to the right, like a pure crystal treasure; his tongue is the color of a red lotus, wide, thin, and pure; when extended, it can cover his entire face, this is the most subtle mark of excellence. His Brahma voice (pure voice) is clear and resounding, beautiful and transcendent, all'
Chinese
诸天人， 闻者皆欢喜。 假使百千乐， 莫等佛音声， 功德广无边， 能断众生惑， 令行菩提行。 复次诸飞鸟， 名曰紧那啰、 鸳鸯、俱枳罗、 嚩哩呬拏、鹅、 具沙、俱拏罗、 迦陵、频伽等， 各有色相严； 佛相好亦然。 佛以一言辞， 随众各得解， 近远平等闻。 如来法自在， 项颈长细妙， 量等于身分； 臂膊而𦟛圆， 垂手过于膝， 如是妙端严， 七处皆平满。 双肱如象鼻， 两腨胜鹿王； 阴相而藏隐， 犹如龙马王； 身毛绀右旋， 无畏如师子； 佛顶如天盖， 严饰金色身； 行步同牛王， 足现千辐轮， 莎悉帝迦相， 如是广端严， 世间甚希有。 汝今若亲近， 有德与无德、 有福及无福， 一一自当知。 若有称佛名， 赞毁俱不着， 如莲在水中， 淤泥不可染。 我佛大导师， 世间无有上。’” 佛说护国尊者所问大乘经卷第三 大正藏第 12 册 No. 0321 佛说护国尊者所问大乘经 佛说护国尊者所问大乘经卷第四 西天译经三藏朝散大夫试鸿胪卿传法大师臣 现代汉语译本 诸天人和人们，听到这些都非常欢喜。 即使有成百上千种美妙的音乐，也比不上佛陀的声音。 佛陀的功德广大无边，能够断除众生的迷惑， 使他们修行菩提之道。 再说那些飞鸟， 名叫紧那罗（Kinnara，天上的乐神）、鸳鸯、俱枳罗（Kokila，杜鹃）、 嚩哩呬拏（Varhina，孔雀）、鹅、具沙（Kusa，一种鸟）、俱拏罗（Kunala，一种鸟）、 迦陵频伽（Kalavinka，妙音鸟）等，各自都有庄严的色彩和形态； 佛陀的相好也是如此。 佛陀用一种语言， 让所有众生都能各自理解，无论远近都能平等地听到。 如来的法是自在的， 他的脖颈修长而细妙， 长度与身体的比例相称；他的手臂圆润而丰满， 垂下的手超过膝盖，如此美妙端庄， 身体的七处都平满。 双臂像象鼻一样有力， 两腿像鹿王一样健美；阴部隐藏起来， 如同龙马之王；身上的毛发呈绀青色，向右旋转， 无畏如同狮子；佛陀的头顶像天盖一样， 装饰着金色的身体；行走如同牛王一样稳健， 脚底显现千辐轮的图案，还有莎悉帝迦（Svastika，吉祥的符号）的图案， 如此广大的端庄，世间非常稀有。 你们现在如果亲近佛陀， 无论有德还是无德，有福还是无福， 都会各自明白。 如果有人称念佛陀的名号， 对于赞扬或毁谤都不执着， 如同莲花在水中，不会被淤泥所污染。 我的佛陀是伟大的导师， 世间没有比他更高的了。 《佛说护国尊者所问大乘经》卷第三 《佛说护国尊者所问大乘经》卷第四 西天译经三藏朝散大夫试鸿胪卿传法大师臣
English
English version All the gods and humans, upon hearing this, were filled with joy. Even if there were hundreds and thousands of delightful music, they could not compare to the voice of the Buddha. The Buddha's merits are vast and boundless, capable of cutting through the delusions of all beings, leading them to practice the path of Bodhi. Furthermore, there are those birds, named Kinnara (celestial musicians), mandarin ducks, Kokila (cuckoos), Varhina (peacocks), geese, Kusa (a type of bird), Kunala (a type of bird), Kalavinka (birds with melodious voices), and others, each with their own magnificent colors and forms; the Buddha's marks and characteristics are also like this. The Buddha uses one single language, allowing all beings to understand individually, and all can hear equally, whether near or far. The Tathagata's Dharma is free and unconstrained, His neck is long, slender, and exquisite, its length proportionate to the body; his arms are round and full, his hands hang down past his knees, so wonderfully dignified, and the seven parts of his body are all full and even. His arms are as powerful as an elephant's trunk, his legs are as strong as a deer king; his private parts are concealed, like the king of dragon horses; the hair on his body is dark blue, spiraling to the right, fearless like a lion; the top of the Buddha's head is like a heavenly canopy, adorned with a golden body; his gait is as steady as a bull king, the soles of his feet display the pattern of a thousand-spoked wheel, and the pattern of Svastika (auspicious symbol), such vast dignity, is extremely rare in the world. If you now draw near to the Buddha, whether you are virtuous or not, blessed or not, you will each understand for yourselves. If someone recites the name of the Buddha, they are not attached to praise or blame, like a lotus in water, not stained by the mud. My Buddha is a great teacher, there is no one higher than him in the world. The Sutra of the Great Vehicle Spoken by the Buddha, as Asked by the Venerable Protector of the Nation, Volume Three The Sutra of the Great Vehicle Spoken by the Buddha, as Asked by the Venerable Protector of the Nation, Volume Four Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, from the Western Heaven -------------------------------------------------------------------------------- 施护奉 诏译
Chinese
佛告尊者护国言：“尔时，福光太子闻虚空中净光天子赞佛、法、僧无量功德，相好、庄严之事，心大欢喜。正意系心，端坐思惟：‘彼佛、世尊具足功德，所说妙法真实无谬，声闻弟子梵行清白。’又复思惟：‘轮回大苦，一切众生愚痴障蔽，不觉、不知，常以身见起诸惑染、广增过失，生死轮回相续不绝，诸有智者应当远离。’又复思惟：‘愚痴迷暗起三种思——动发身语、造善恶业、熏识成种——如是，名色、六入、触、受苦报相续，爱、取缠润，增长有支。如是，结生、老、死。谁免？我观生死少味多苦、逼迫身心，是可厌患。速宜亲近彼佛、如来微妙之法，断诸烦恼求出轮回。若近恶友、耽着欲乐，人天之报尚不能得，何况阿耨多罗三藐三菩提？’ “尔时，福光太子作是念已，于此宫城深生厌离：‘我今于此终不解脱，宜应速舍，别求静处修习梵行。’时彼太子发此志已，即便离殿欲往门出，又虑亲眷而为留难，遂却上殿，面东而立，遥告佛曰：‘成义如来、应、正等觉具一切智，神力广大。愿赐慈悲救护于我，我于此处掷身出外，欲求解脱。’作是语已即便掷身，佛以神足舒其右手放大光明照太子身，其光化为千叶莲花承太子足。又此莲花复出百千微妙光明照于太子令心适 现代汉语译本 佛陀告诉尊者护国说：‘那时，福光太子听到虚空中净光天子赞叹佛、法、僧无量的功德，以及佛的相好和庄严，心中非常欢喜。他专心致志，端坐思惟：‘那位佛、世尊具足一切功德，所说的妙法真实不虚，声闻弟子们的修行清净无染。’他又思惟：‘轮回是巨大的痛苦，一切众生都被愚痴蒙蔽，不觉悟、不知道，常常以‘身见’生起各种迷惑和染污，不断增加过失，生死轮回相续不断，有智慧的人应当远离这些。’他又思惟：‘愚痴和迷惑会产生三种思绪——引发身语行为、造作善恶业、熏染意识形成种子——这样，名色（五蕴）、六入（六根）、触、受等苦报就会相续不断，爱和取如同缠绕的绳索，滋润增长有支（十二因缘），从而导致结生、衰老和死亡。谁能免除这些呢？我看到生死轮回少有快乐而多有痛苦，逼迫身心，实在令人厌恶。我应该尽快亲近那位佛、如来的微妙之法，断除一切烦恼，寻求脱离轮回。如果亲近恶友、贪恋欲望享乐，连人天的果报都不能得到，更何况是无上正等正觉（阿耨多罗三藐三菩提）呢？’ ‘那时，福光太子产生这样的想法后，对这座宫城深感厌恶：‘我在这里终究无法解脱，应该尽快舍弃这里，到别处寻求清净之地修行。’当时，太子发下这个决心后，就离开宫殿想要从门出去，又担心亲人会阻拦他，于是又回到殿上，面向东方站立，遥向佛陀说道：‘成义如来（Tathagata）、应供（Arhat）、正等觉（Samyaksambuddha）具足一切智慧，神力广大。愿您慈悲救护我，我将从这里跳出去，想要寻求解脱。’说完这话，他就跳了下去，佛陀用神足伸出右手，放出大光明照耀太子的身体，那光明化为千叶莲花，承托着太子的脚。这莲花又放出百千微妙的光明，照耀着太子，使他心生欢喜。