English
English version Thinking deeply, there is no real body within, Ignorance is savored like a delicious flavor. This body changes daily, And needs to be redeemed with food and drink, It is neither for oneself nor for others, Vainly enduring fatigue. Often, when enjoying pleasure, There is no thought of gratitude, Without gratitude, and the body so weak, It should be quickly abandoned. The suffering endured in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. The water drunk in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. The entertainment enjoyed in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. The joy felt in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. Serving this body, The places are without limit, The past is unattainable, The future is also unattainable. In the cycle of transmigration (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. Sleeping in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. To let this body enjoy pleasure, The places are without limit, The past is unattainable, The future is also unattainable. To let this body endure suffering, The places are without limit, The past is unattainable, The future is also unattainable. Nurturing this body, The places are without limit, The past is unattainable, The future is also unattainable. This body gives rise to ‘mine’ (mama, the sense of ownership), The places are without limit, The past is unattainable, The future is also unattainable. Desire and other afflictions flow continuously, The places are without limit, The past is unattainable, The future is also unattainable. Like unreal things, Inverted perceptions constantly deceive us, Ignorance deludes all conditioned phenomena (saṃskṛta), The world is thus deceived by ignorance.
Chinese
犹如痴小儿， 为他所欺诳， 如是愚无智， 以虚事所诳。 无实诳愚蒙， 不知无实故， 当受虚妄苦， 痴意起毒想。 自然于自身， 自然自合苦， 犹如恶行故， 后自受形首。 心思已出言， 身作非善事， 其思无所有， 言说亦无事， 其声无过去， 过去亦复无， 过去我何说？ 亦无有实相。 若有如是知， 身心如是触， 彼即戒行具， 不生诸恶道。 此等四种偈， 旧作十亿数， 往昔别生中， 求胜菩提故， 我闻此等偈， 未曾堕恶道， 当逢事诸佛， 无量人中雄。 我过去次第， 值遇然灯佛， 彼时触如是， 于后我得记。 我为众生说， 于后住佛智， 我无所可取， 愚痴不受教。 呜呼众生钝！ 盲冥痴无智， 能尽苦因缘， 授之不肯欲， 无智不肯取， 乐小法众生， 不取于大法。 若得世间乐， 及解脱世间， 常生世间眼， 授彼而不取。 得闻于此偈， 若如是住已， 于世无分别。 我于世间中， 寂静无所著， 当脱一切苦， 而得不动乐。” 尔时，众中有不调伏怨仇害人者，在彼众中从坐而起，偏袒右边整衣服已 现代汉语译本 就像无知的孩童， 被他人欺骗愚弄，如同愚昧无智的人， 被虚假的事物所迷惑。没有真实却欺骗愚昧的人， 因为不知道事物虚幻不实， 所以应当承受虚妄的痛苦， 愚痴的心意产生恶毒的想法。 自然而然地，自身， 自然而然地承受痛苦， 就像因为做了恶行， 最终自己承受刑罚。 心思已经产生言语， 身体做了不好的事情， 其心思其实空无所有， 言语也毫无意义， 其声音没有过去， 过去也已经不存在， 过去的我还说什么呢？ 也没有真实的相状。 如果有人这样理解， 身心如此接触事物， 那他就具备了戒行， 不会堕入各种恶道。 这四句偈语， 过去曾说过十亿次， 在过去不同的生命中， 为了追求殊胜的菩提（bodhi，觉悟）， 我听闻这些偈语， 从未堕入恶道， 将来会遇到诸佛（Buddha，觉悟者）， 无数人中的英雄。 我过去依次地， 值遇燃灯佛（Dipamkara Buddha，过去佛之一）， 那时接触事物就是这样， 之后我得到了授记。 我为众生宣说， 之后安住于佛智（Buddha-jnana，佛的智慧）， 我没有什么可以执取的， 愚痴的人不接受教诲。 唉！众生多么愚钝！ 盲昧昏暗痴愚无智， 能够断尽痛苦的因缘， 教给他们却不肯接受， 没有智慧不肯采纳， 贪图小法的众生， 不接受大法。 如果能得到世间的快乐， 以及解脱世间的方法， 常能生出世间的智慧之眼， 教给他们却不肯接受。 听闻这些偈语， 如果能这样安住， 对于世间就没有分别心。 我在世间中， 寂静无所执着， 将脱离一切痛苦， 而得到不动的快乐。 那时，大众中有一个不调伏、怨恨、想要加害他人的人，在那大众中从座位上站起来，袒露右肩整理衣服。
English
English version Like a foolish child, Deceived and misled by others, so are the foolish and unwise, Deluded by false things. Without reality, they deceive the ignorant, Because they do not know the unreality of things, They should endure the suffering of falsehood, Foolish intentions give rise to poisonous thoughts. Naturally, oneself, Naturally endures suffering, Just like because of doing evil deeds, Eventually, one suffers punishment oneself. Thoughts have already produced words, The body has done bad things, Its thoughts are actually empty and without substance, Words are also meaningless, Its sound has no past, The past also no longer exists, What can I say about the past? There is also no real form. If someone understands this way, The body and mind touch things in this way, Then he possesses precepts and conduct, And will not fall into various evil paths. These four verses, Have been said ten billion times in the past, In different lives in the past, In order to pursue supreme bodhi (觉悟, enlightenment), I have heard these verses, And have never fallen into evil paths, In the future, I will encounter all Buddhas (觉悟者, enlightened ones), Heroes among countless people. In the past, I successively, Encountered Dipamkara Buddha (燃灯佛, one of the past Buddhas), At that time, touching things was like this, Afterwards, I received a prediction. I speak for sentient beings, Afterwards, I dwell in Buddha-jnana (佛智, Buddha's wisdom), I have nothing to grasp, Foolish people do not accept teachings. Alas! How dull sentient beings are! Blind, ignorant, foolish, and unwise, Able to exhaust the causes and conditions of suffering, Giving it to them, but they are unwilling to accept it, Without wisdom, they are unwilling to adopt it, Sentient beings who crave small dharmas, Do not accept the great dharma. If one can obtain worldly happiness, As well as the method to liberate from the world, Often give rise to the eye of worldly wisdom, Giving it to them, but they are unwilling to accept it. Hearing these verses, If one can dwell in this way, Then there is no discrimination in the world. In this world, I am silent and unattached, I will be free from all suffering, And obtain immovable happiness. At that time, among the assembly, there was an untamed, resentful person who wanted to harm others. He rose from his seat in the assembly, bared his right shoulder, and adjusted his clothes. --------------------------------------------------------------------------------
Chinese
，作如是念：“当以何事供养世尊？其世尊者，具足法身，不可少物而用供养。如是大德具足法身，然我今者，于世间中先有暗障，今见世尊，及无所有菩萨所问，世尊解释得闻法要，我已得于一切法中无有障碍，已灭黑暗照曜世间。我今自见已生天眼已得五通，我今已得脱诸苦恼，我见自身所著衣服皆有血污，我于今者若以此衣覆世尊上，唯恐不任如来所受。愿佛威神令我更得胜物奉施，供养世尊当用奉事，如是最胜大德法身。如此众生具足难有。” 是恶心难调怨仇害人者，起如是愿，欲信入佛如来大德神通。念时，彼左手中自然而有一箧天花，柔软润泽过于诸天，众香自烧；于右手中，上衣下衣自然而生，欢喜踊跃遍满其身，更于诸佛大德神通更求信入。彼时即见十方无量世界诸佛皆放光明。尔时，彼复作如是念：“呜呼！诸佛不可思议，大德神通不可称量无有等等。愿诸众生信佛大德，自身触已皆得行愿。”即以上衣及以下衣而覆佛上，以彼天花如是再三散于佛上。于虚空中，茎上叶下而成花盖。然彼复生第二花箧，亦生第二上衣下衣。彼复欢喜踊跃无量遍满其身，即作是念：“若佛听我以此花散此无量佛，及以此等上衣下衣覆诸佛上。愿我生信诸佛世尊，愿勿令我当有悔意而不成施。” 则闻 现代汉语译本：他这样想道：‘我应当用什么来供养世尊呢？世尊具足法身（Dharmakaya，佛的法性之身），不需要任何微小的物品来供养。像这样的大德具足法身，然而我如今在世间中先有暗障，现在见到世尊，以及无所有菩萨（the Bodhisattva of Non-Possession）所问，世尊解释，我得以听闻佛法要义，我已经得到在一切法中没有任何障碍，已经灭除黑暗照耀世间。我现在自己见到已经生出天眼（divine eye），已经得到五神通（five supernormal powers），我现在已经脱离各种苦恼，我看到自己所穿的衣服都沾有血污，我如今如果用这件衣服覆盖在世尊身上，恐怕不能胜任如来的接受。愿佛陀的威神，让我能够得到更好的物品奉献，供养世尊，应当用以奉事，像这样最殊胜的大德法身。像这样的众生具足难得的品质。’ 这个心怀恶意、难以调伏、怨恨仇视他人的人，生起这样的愿望，想要信入佛陀如来大德神通。当他这样想的时候，他的左手中自然而然地出现一个装满天花的花箧，柔软润泽胜过诸天之花，自带各种香气燃烧；在他的右手中，上衣下衣自然而然地产生，欢喜踊跃遍满他的全身，更加对诸佛大德神通生起信入之心。那时，他立即见到十方无量世界的诸佛都放出光明。当时，他又这样想道：‘呜呼！诸佛不可思议，大德神通不可称量没有等等。愿一切众生信佛大德，自身接触之后都能得到行愿。’随即用上衣以及下衣覆盖在佛陀身上，用那些天花这样再三地散在佛陀身上。在虚空中，花茎朝上叶子朝下，形成花盖。然后他又生出第二个花箧，也生出第二套上衣下衣。他再次欢喜踊跃无量遍满他的全身，随即这样想道：‘如果佛陀允许我用这些花散在无量诸佛身上，以及用这些上衣下衣覆盖在诸佛身上。愿我生起对诸佛世尊的信心，愿不要让我有后悔的想法而不能完成布施。’ 随即听到...
English
English version: He thought to himself: 'What should I use to make offerings to the World-Honored One? The World-Honored One possesses the Dharmakaya (the Body of the Dharma, the body of the Buddha's Dharma nature), and does not need any small objects to be offered. Such a great virtuous one possesses the Dharmakaya, but I now have darkness and obstacles in the world. Now I see the World-Honored One, and the questions asked by the Bodhisattva of Non-Possession, which the World-Honored One explained, allowing me to hear the essence of the Dharma. I have already attained freedom from all obstacles in all dharmas, and have extinguished the darkness, illuminating the world. I now see for myself that I have developed the divine eye, and have attained the five supernormal powers. I have now escaped all suffering. I see that the clothes I am wearing are stained with blood. If I were to cover the World-Honored One with these clothes now, I fear they would not be worthy of the Thus Come One's acceptance. May the Buddha's divine power allow me to obtain even better objects to offer, to make offerings to the World-Honored One, and to serve such a supreme virtuous one who possesses the Dharmakaya. Such beings possess rare and difficult qualities.' This malicious, difficult-to-tame, resentful, and hateful person, arose with such a wish, wanting to believe in the Buddha, the Thus Come One's great virtuous spiritual powers. As he thought this, a flower casket filled with heavenly flowers naturally appeared in his left hand, soft and moist, surpassing all heavenly flowers, with various fragrances burning on their own. In his right hand, upper and lower garments naturally appeared, and joy and elation filled his entire body. He further sought to believe in the spiritual powers of all the Buddhas and great virtuous ones. At that time, he immediately saw all the Buddhas in the ten directions of immeasurable worlds emitting light. At that time, he again thought to himself: 'Alas! The Buddhas are inconceivable, and the great virtuous spiritual powers are immeasurable and without equal. May all sentient beings believe in the Buddha's great virtue, and may they all attain their vows and practices upon touching themselves.' Immediately, he covered the Buddha with the upper and lower garments, and scattered those heavenly flowers upon the Buddha again and again. In the empty space, the stems were up and the leaves were down, forming a flower canopy. Then, he produced a second flower casket, and also produced a second set of upper and lower garments. He was again filled with immeasurable joy and elation, and immediately thought: 'If the Buddha allows me to scatter these flowers upon the immeasurable Buddhas, and to cover all the Buddhas with these upper and lower garments, may I generate faith in all the World-Honored Buddhas, and may I not have any regrets and fail to complete the giving.' Then he heard... --------------------------------------------------------------------------------