Chinese
大正藏第 14 册 No. 0532 私呵昧经 No. 532 私呵昧经(一名菩萨道树) 吴月氏优婆塞支谦译 闻如是： 一时佛在王舍国竹园中，与大比丘众千二百五十人俱。 尔时有誓心长者子，名私呵昧，与五百弟子俱出王舍大国，欲到竹园中。未至，遥见佛经行，身色光明无央数变，非世俗所可闻见。五百弟子自相与语赞叹言：“佛端正无比，威神乃尔。以何因缘于世有是？作何等行，积何功德，能得是身？当往问之。” 五百弟子皆以恭敬意，战栗肃然，衣毛起竖，前为佛作礼，却住一面。私呵昧便前白佛言：“佛身乃尔，非世所见。何因致是？本行何等，积何功德？” 佛问私呵昧言：“若见何等，言：‘佛身乃尔，非世所见。’？” 私呵昧便于佛前而说偈言： “持想视不可见， 人中尊经行时， 足上下莲花现， 形端正无可不。 空身慧能现法， 一切地皆震动， 丘墟者悉为平， 地高者则为卑。 若举足经行时， 已经行于地时， 其身住地右转， 其地转无能知。 若下足蹈地时， 于经行便不见， 其迹处若如画， 一切相皆悉见， 其相轮无有色， 然于地悉为现。 现代汉语译本 No. 532 私呵昧经（又名菩萨道树） 吴月氏优婆塞支谦译 我听闻是这样的： 一时，佛陀在王舍城（Rājagṛha）的竹林精舍（Veṇuvana）中，与一千二百五十位大比丘（bhikkhu）一同。 当时，有一位发誓修行的长者之子，名叫私呵昧（Sihamegha），与五百名弟子一起离开王舍大国，想要前往竹林精舍。还未到达时，远远地看见佛陀在经行（caṅkrama），身色光明，变化无尽，不是世俗之人所能听闻和见到的。五百名弟子互相赞叹说：‘佛陀端正无比，威神如此。是因何因缘才会在世间有这样的形象？做了什么样的修行，积累了什么样的功德，才能得到这样的身躯？我们应当前去请问。’ 五百名弟子都以恭敬之心，战战兢兢，肃然起敬，身上的毛发都竖立起来，上前为佛陀作礼，然后退到一旁站立。私呵昧便上前禀白佛陀说：‘佛陀的身躯如此殊胜，不是世间所能见到的。是因何因才能达到这样的境界？最初修行了什么，积累了什么功德？’ 佛陀问私呵昧说：‘你若见到了什么，才说：‘佛陀的身躯如此殊胜，不是世间所能见到的’？’ 私呵昧便在佛陀面前说了以下偈颂： ‘以执着之想无法看见，人中之尊经行之时， 足上下有莲花显现，形体端正无可挑剔。 空性的身体，智慧能够显现佛法，一切大地都震动， 丘陵之地都变为平坦，地势高的地方则变为低洼。 如果举足经行之时，已经行走于地面之时， 他的身体在地面上右旋，地面的转动无人能知。 如果下足踩地之时，于经行之中便不见足迹， 他的足迹处如同绘画一般，一切相貌都能够看见， 足底的轮相没有颜色，然而在地面上都显现出来。’
English
English version No. 532 Sihamegha Sutra (also known as Bodhisattva's Path Tree) Translated by Upāsaka Zhi Qian of Yuezhi in Wu Thus have I heard: At one time, the Buddha was in the Bamboo Grove (Veṇuvana) in the city of Rājagṛha, together with a great assembly of twelve hundred and fifty bhikkhus (monks). At that time, there was a son of a wealthy householder named Sihamegha (one with a mind of resolution), who, together with five hundred disciples, left the great country of Rājagṛha, intending to go to the Bamboo Grove. Before arriving, they saw the Buddha walking in meditation (caṅkrama) from afar, his body radiating light with countless transformations, which were beyond the perception of ordinary people. The five hundred disciples praised each other, saying, 'The Buddha is incomparably dignified, and his divine power is such. What cause and condition led to this? What kind of practice did he undertake, and what merits did he accumulate to attain this body? We should go and ask him.' The five hundred disciples, with respectful minds, trembled with awe and stood solemnly, their hair standing on end. They stepped forward to pay homage to the Buddha and then stood to one side. Sihamegha then stepped forward and said to the Buddha, 'The Buddha's body is so extraordinary, not seen in the world. What cause led to this? What was the original practice, and what merits were accumulated?' The Buddha asked Sihamegha, 'If you saw what, did you say: 'The Buddha's body is so extraordinary, not seen in the world'?' Sihamegha then spoke the following verses before the Buddha: 'With clinging thoughts, one cannot see; when the Honored One among humans walks, lotuses appear above and below his feet; his form is upright and without fault. The empty body, wisdom can manifest the Dharma; all the earth shakes, hilly places become flat, and high places become low. If he lifts his foot while walking, when he has already walked on the ground, his body turns to the right on the ground; no one can know the turning of the ground. If he puts his foot down on the ground, his footprints are not seen during the walking, the place of his footprints is like a painting; all the marks can be seen, the wheel mark on the sole of his foot has no color, yet it appears on the ground.' -------------------------------------------------------------------------------- 今所见非世有， 以是故知甚尊， 无有能见其顶， 亦不左亦不右， 亦不前亦不后， 一切处不可得。 当何因知其意？ 当何缘了其智？ 用是故心所怪， 愿为我分别说。 是慧身何从得？ 其根本云何致？ 所施行何等法？ 当何作成其实？ 愿为我断所疑， 解吾等所可疑。 其佛慧云何得？ 令吾等初发意， 愿次第分别说， 菩萨等所当行， 可自致成衍事， 得神足到十方。”
Chinese
佛言：“善哉！善哉！私呵昧！所问甚深！甚深！多所忧念，多所安隐诸天及人。愍伤十方，欲使度脱，起诸菩萨大士意，皆令精进。”佛告私呵昧言：“我为汝说之。谛听！谛受！” 私呵昧即言：“受教。” 佛言：“若有善男子、善女人当行六事，未起菩萨意便起求。何等六？一者依佛住；二者入正道不复还；三者内意自晓了；四者得善知识因自依；五者常有大愿；六者无怯弱心，不厌智慧。是为六。” 佛尔时说偈言： “若有人依佛法， 入正道谛不还， 常依附善知识， 便从是得大愿。 其内意以晓了， 如是人不怯弱， 于智慧悉备足， 如是者能受法。” 私呵昧白佛言：“以起意者，为有几意喜？” 现代汉语译本 ‘如今我所见到的，并非世间寻常之物，因此可知其无比尊贵。 没有人能够看到它的顶端，它既不偏左也不偏右， 既不在前也不在后，在任何地方都无法寻得。 应当通过什么来了解它的意义？应当凭借什么来理解它的智慧？ 因此我的内心感到疑惑，希望您能为我详细解说。 这智慧之身是从何处获得的？它的根本是如何达成的？ 所施行的是什么样的法？应当如何做才能成就它的真实？ 希望您能为我消除疑惑，解答我们所困惑的问题。 这佛的智慧是如何获得的？如何才能让我们初发菩提之心， 希望您能依次详细解说，菩萨等修行者应当如何行持， 才能最终成就佛的伟大事业，获得神通，到达十方。’ 佛说：‘善哉！善哉！私呵昧 (Si-he-mei，人名)！你所问的问题非常深刻！非常深刻！这能让许多人忧虑的事情得到安宁，能让诸天和世人得到安稳。怜悯十方众生，想要让他们得到解脱，发起诸位菩萨大士的意愿，使他们都精进修行。’佛告诉私呵昧 (Si-he-mei，人名)说：‘我为你解说。仔细听！认真领受！’ 私呵昧 (Si-he-mei，人名)立刻说：‘谨遵教诲。’ 佛说：‘如果有善男子、善女人想要修行六件事，在还未生起菩萨之心时便发起求道之心。是哪六件事呢？一是依佛而住；二是进入正道便不再退转；三是内心自己明白；四是得到善知识的引导而依靠；五是常有大愿；六是没有怯懦之心，不厌倦智慧。这就是六件事。’ 佛当时说了偈语： ‘如果有人依靠佛法，进入正道真实不退转， 常常依附善知识，便能从中获得大愿。 内心已经明白，这样的人不怯懦， 对于智慧完全具备，这样的人才能接受佛法。’ 私呵昧 (Si-he-mei，人名)问佛说：‘对于发起菩提心的人来说，有几种欢喜呢？’
English
English version ‘What I see now is not something common in the world, therefore I know it is extremely尊贵 (zun-gui, honorable). No one can see its top; it is neither to the left nor to the right, Neither in front nor behind; it cannot be found anywhere. How should one know its meaning? How should one understand its wisdom? Therefore, my heart is puzzled, and I hope you can explain it to me in detail. Where does this body of wisdom come from? How is its root achieved? What kind of Dharma is practiced? How should one act to achieve its reality? I hope you can dispel my doubts and answer the questions that confuse us. How is this Buddha's wisdom obtained? How can we initiate the Bodhi mind, I hope you can explain in detail, in order, what Bodhisattvas and other practitioners should practice, So that they can eventually achieve the great cause of the Buddha, obtain supernatural powers, and reach the ten directions.’ The Buddha said, ‘Excellent! Excellent! Si-he-mei (私呵昧, name of a person)! What you ask is very profound! Very profound! It can bring peace to many who are worried, and stability to gods and people. It is out of compassion for all beings in the ten directions, wanting to liberate them, and to inspire the aspirations of all Bodhisattvas and great beings, so that they all practice diligently.’ The Buddha told Si-he-mei (私呵昧, name of a person), ‘I will explain it to you. Listen carefully! Receive it earnestly!’ Si-he-mei (私呵昧, name of a person) immediately said, ‘I will follow your teachings.’ The Buddha said, ‘If there are good men and good women who want to practice six things, they should develop the aspiration for the path even before the Bodhi mind arises. What are the six things? First, abide by the Buddha; second, once entering the right path, never retreat; third, understand within one's own mind; fourth, rely on the guidance of good teachers; fifth, always have great vows; sixth, have no timidity and never tire of wisdom. These are the six things.’ The Buddha then spoke in verse: ‘If someone relies on the Buddha's Dharma, enters the right path and truly does not retreat, Always relies on good teachers, then one can obtain great vows from this. The inner mind is already understood, such a person is not timid, For wisdom is fully equipped, such a person can receive the Dharma.’ Si-he-mei (私呵昧, name of a person) asked the Buddha, ‘For those who have initiated the Bodhi mind, how many kinds of joy are there?’ --------------------------------------------------------------------------------
Chinese
佛言：“以起菩萨意者，有六意喜。何等为六？一者以得喜意不离佛；二者受决语入正道；三者作医王主治人生、老、病、死；四者我作将，从生死脱人于五道；五者我作海中大船师主，度脱海流人；六者我在冥中作大明主，破坏愚痴。是为六意喜。” 佛尔时说偈言： “以得意不离佛， 受决语入正道， 作医王愈一切， 如是行得可意。 我于世为尊将， 欲度脱众厄难， 诸生死及老病， 一切人诸所著。 我所见勤苦人， 展转堕五道中， 吾当作大船师， 至度脱海中人， 于冥中作大明， 有盲者悉与眼， 诸谀谄及愚痴， 一切人与智慧。” 私呵昧白佛言：“以何喜意，为有几功德休息？” 佛言：“以起菩萨意者，有六事身意得休息。何等为六？一者以得从地狱、禽兽、饿鬼勤苦脱出，身意得休息；二者以得脱于八难处；三者以得脱谛，不复入九十六种道；四者以得度应仪各佛法；五者以得在第一法器不复转；六者以住佛严教，不断佛道。是为六功德休息。” 佛尔时便说偈言： “以度脱诸恶道， 身远离八难处， 诸外道不受名， 如是辈悉远离。 于应仪及各佛， 一切人诸著者， 悉过度起尊意， 现代汉语译本 佛说：‘发起菩萨心的人，有六种意念上的喜悦。是哪六种呢？第一种是因获得喜悦而不离开佛；第二种是接受佛的决断之语而进入正道；第三种是作为医王，主宰治理人生的生、老、病、死；第四种是我作为将领，从生死轮回中解救人们于五道之中；第五种是我作为海中的大船师，救度脱离海中漂流的人；第六种是我在黑暗中作为大光明的主宰，破除愚痴。这就是六种意念上的喜悦。’ 佛当时说了偈语： ‘因得意而不离佛，接受决断之语而进入正道，作为医王治愈一切，如此修行才能令人满意。 我在世间作为尊贵的将领，想要解救众生脱离各种厄难，诸如生死以及衰老病痛，一切人所执著的。 我所见到勤劳困苦的人，辗转堕入五道之中，我将作为大船师，最终救度脱离苦海中的人， 在黑暗中作为大光明，给失明的人都赋予光明，对于虚伪谄媚以及愚痴的人，都赋予智慧。’ 私呵昧（Simha, 狮子）问佛说：‘以何种喜悦之意，能获得多少功德上的止息呢？’ 佛说：‘发起菩萨心的人，有六件事能使身心得到止息。是哪六件呢？第一是因得以从地狱、禽兽、饿鬼的勤苦中脱离出来，身心得到止息；第二是因得以脱离八难之处；第三是因得以脱离邪见，不再进入九十六种外道；第四是因得以度过适应各种仪轨和诸佛的佛法；第五是因得以处于第一法器而不退转；第六是因安住于佛的严厉教诲，不断绝佛道。这就是六种功德上的止息。’ 佛当时就说了偈语： ‘因救度脱离各种恶道，身体远离八难之处，各种外道不受其名，像这样的人都远离了。 对于适应各种仪轨和诸佛，一切人所执著的，都救度他们发起尊贵的意念，’
English
English version The Buddha said: 'Those who have aroused the Bodhi mind have six kinds of joy in their thoughts. What are the six? The first is the joy of not leaving the Buddha; the second is receiving the decisive words and entering the right path; the third is acting as the King of Medicine, governing the life, old age, sickness, and death of people; the fourth is that I act as a general, delivering people from the cycle of birth and death in the five realms; the fifth is that I act as a great shipmaster in the sea, delivering those who drift in the sea; the sixth is that I act as a great light in the darkness, destroying ignorance. These are the six joys in thought.' The Buddha then spoke in verse: 'Because of the joy of not leaving the Buddha, receiving the decisive words and entering the right path, acting as the King of Medicine to heal all, such practice is pleasing. I am in the world as a venerable general, wanting to deliver beings from all kinds of calamities, such as birth, death, old age, and sickness, all that people are attached to. Those diligent and suffering people I see, revolving and falling into the five realms, I will act as a great shipmaster, ultimately delivering those in the sea of suffering, In the darkness, I act as a great light, giving sight to the blind, and giving wisdom to those who are flattering, deceitful, and ignorant.' Simha (私呵昧) asked the Buddha: 'With what kind of joy can one obtain how much cessation of merit?' The Buddha said: 'Those who have aroused the Bodhi mind have six things that can bring rest to body and mind. What are the six? The first is that one is liberated from the diligence and suffering of hells, animals, and hungry ghosts, and the body and mind are at rest; the second is that one is liberated from the eight difficulties; the third is that one is liberated from wrong views and no longer enters the ninety-six kinds of heretical paths; the fourth is that one is able to cross over the Dharma of adapting to various rituals and all Buddhas; the fifth is that one is able to be in the first vessel of Dharma and not regress; the sixth is that one abides in the strict teachings of the Buddha and does not cut off the Buddha's path. These are the six cessations of merit.' The Buddha then spoke in verse: 'Because of delivering beings from all evil paths, the body is far from the eight difficulties, the various heretical paths do not receive their name, such beings are all far away. For those who adapt to various rituals and all Buddhas, all that people are attached to, deliver them all to arouse the noble mind,' -------------------------------------------------------------------------------- 一切法过其上。 我今为诸法器， 一切佛及与法， 亦不断佛严教， 以是故得可意。 虚空体常可尽， 于影响亦可见， 不如是勇猛者， 行无边不可尽。”