English
English version Able to rescue those with extremely evil karma from the suffering of Mara (恶魔) and Avici (无间地狱); able to turn Brahmins (印度教祭司) and lay devotees towards the right path. Able to accomplish such great and adorned deeds, enabling women of shallow intellect to enter into profound awakened understanding. With such power, able to subdue Dirghanakha (一位外道论师), able to destroy the valiant strength of Satyaka Nigantha (一位耆那教论师); able to cause great terror in Ambaksha (一位婆罗门); able to stop the conceited wisdom of Silavat (一位婆罗门). With this nectar, foolish and ignorant people who drink it all become greatly wise; with the power of this mantra, the four great poisonous snakes cannot bite, and thieves who draw their swords in secret cannot pursue; with this Dharma eye, one can see that the six entrances (六根) are empty aggregates; with this Dharma army, one can destroy the enemies of the five coverings (贪嗔痴慢疑), able to protect the head of wisdom from fearing the five desires (色声香味触); with this boat of wisdom, one can cross the great ocean of afflictions and reach the shore of Nirvana (寂灭); with this wisdom, one can cross the great river of ashes, preventing the inner and outer entrances (六根和六尘) from being burned. Able to make painful sensations like evil thorns, piercing without entering; able to not be lost and submerged in the great darkness of Avidya (无知). If there are sentient beings who can observe these, one can provide illumination for them, able to establish sentient beings on the level ground of precepts, attain cessation in the Smrti (正念), walk on the path of diligent effort, enter the hall of wish fulfillment, ascend the tower of the five roots (信进念定慧), enter the chamber of the five powers (信力、精进力、念力、定力、慧力), smell the fragrance of the seven factors of enlightenment (七菩提分), drink the water of the eightfold path (八圣道分), sit on the bed of Nirvana with remainder, and feel the unconditioned cool breeze of the four Dhyanas (禅定). Able to do these things, one is a true good knowing advisor for sentient beings. Not destroying pure precepts, able to cultivate Dhyana, increasing the wisdom of awakening, able to destroy evil destinies, attain the path of liberation, observe the directions of the four noble truths (四圣谛), burn the grass of various wrong views, break the stone of self-view (萨迦耶见), destroy the great Asura (恶神) of adherence to precepts and rituals (错误的戒律和修行方式), clearly see the arrows of the five desires of Mara, cross the perilous road of the wilderness, and enter the city of Nirvana. Sever the net of greed, break the Pisacha (食人鬼) of jealousy, wash away stinginess and greed, spit out arrogance, relinquish self and what belongs to self, uproot the three poisons of greed, hatred, and delusion, extinguish all afflictions, stop the wheel of birth and death, cut the rope of love and desire, destroy the chain of conditions, able to destroy the flourishing great tree of the three realms (欲界、色界、无色界), forever leave the womb, and cross the great ocean of suffering of old age, sickness, death, sorrow, grief, pain, and distress. 'If you want to understand the Hetu (原因和条件), its nature is profound and subtle. If with shallow wisdom, -------------------------------------------------------------------------------- 说其实相， 如人以头， 欲坏石山。 是最大网， 弥纶三界； 此是邪林， 迷惑行者； 此是恶罥， 罥凡夫鹿。 入此罥者， 善法消灭， 摩旃陀罗， 毒箭所射。 此是智攒， 攒因缘海。 谁攒缘海？ 释迦牟尼！ 成就大智， 涅槃甘露。”
Chinese
此十二缘，唯佛能见，能除己惑及以化他。如昔所闻，折吒王在郁禅耶城，精勤修施、好行忍辱、恭敬宿长，勇猛大力，兵众强盛威伏四海；明于治断绥抚黎庶，如母牛念犊。后于异时，郁禅耶城疾疫大行死者过半，城中人民遂致希少。虽复咒药欲禳灾患，如苏注火倍增炽剧。死亡者众路少人迹，狐狼野干满于里巷亦入人舍；雕鹫群飞，翳障日月；举城悲号涕泣盈路，积尸城中犹如冢墓。时，折吒王见国人民死丧者众，心怀忧恼，如入战阵为怨所擒，愁悴忧怖发愤忘死。于夜静时独设方计，立志确然思，趁疫病鬼，以阿伽陀药遍涂身体，咒索结身着如意宝铠，手捉利剑单己独步，即从殿下出于宫门，往到城中四衢道头、神寺、塔庙，遍观井中及桥梁下，处处林树及市肆间。见有诸鬼色貌不同，言音各异，残害凶恶杀害无度，死人尸骸罗列其前，髑髅为器盛人血髓，手探肠肚粪血沾污，或以人肠交络身体，诤食死人斗 现代汉语译本 说其实相，如同有人用头去撞击石山，这是不可能成功的。 这是最大的罗网，覆盖弥漫整个三界（欲界、色界、无色界）；这是邪恶的森林，迷惑修行之人；这是罪恶的陷阱，用来捕捉凡夫俗子这只迷途的鹿。 陷入这个陷阱的人，所有善良的品行都会消磨殆尽，如同被摩旃陀罗（Matangaka）的毒箭射中一般。 这是智慧的积累，积累了因缘之海。 谁积累了因缘之海？是释迦牟尼（Sakyamuni）！他成就了伟大的智慧，获得了涅槃（Nirvana）的甘露。 这十二因缘（指无明、行、识、名色、六入、触、受、爱、取、有、生、老死），只有佛才能真正看清，能够消除自身的迷惑，并且教化他人。正如过去所听闻的，折吒王（King Cheta）在郁禅耶城（Ujjeni）时，精勤地修行布施，喜好忍辱，恭敬年长的修行者，他勇猛有力，军队强大，威慑四海；他明智地处理政务，安抚百姓，就像母牛爱护自己的小牛一样。后来在某个时候，郁禅耶城爆发了严重的瘟疫，死亡人数超过一半，城中的人口变得非常稀少。即使使用咒语和药物来消除灾难，也像用油浇火一样，使灾情更加严重。死亡的人很多，道路上很少有人行走，狐狸和野狗充满了街巷，甚至进入人们的房屋；秃鹫成群飞舞，遮蔽了太阳和月亮；整个城市充满了悲伤的哭号声，道路上堆满了尸体，整个城市就像一座巨大的坟墓。当时，折吒王看到国家的人民大量死亡，心中感到忧愁和烦恼，就像进入战场被敌人抓住一样，他忧愁恐惧，发愤忘死。在寂静的夜晚，他独自思考对策，立下坚定的决心，想要驱赶瘟疫鬼，他用阿伽陀药（agada）涂遍全身，用咒索缠绕身体，穿上如意宝铠，手持利剑，独自一人从宫殿走出来，前往城中的四通八达的道路口、神庙、佛塔，遍观水井中和桥梁下，以及各处的树林和市场。他看到各种各样的鬼，它们的颜色和外貌各不相同，发出的声音也各不相同，它们残暴凶恶，肆无忌惮地杀害人类，死人的尸体堆积在它们面前，它们用头骨作为器皿盛放人血和骨髓，用手掏取肠子，粪便和血液沾满了全身，有的用人的肠子缠绕身体，争抢死人来吃。
English
English version To speak of the true nature of reality is like a person trying to break a stone mountain with their head. This is the greatest net, encompassing the three realms (Desire Realm, Form Realm, Formless Realm); this is an evil forest,迷 confusing practitioners; this is a wicked snare, used to trap ordinary beings like a stray deer. Those who fall into this snare will have all their good qualities extinguished, as if shot by the poisoned arrow of Matangaka (摩旃陀罗). This is the accumulation of wisdom, accumulating the ocean of causes and conditions. Who accumulated the ocean of causes and conditions? It is Sakyamuni (释迦牟尼)! He attained great wisdom and obtained the nectar of Nirvana (涅槃). These twelve links of dependent origination (referring to ignorance, action, consciousness, name and form, the six entrances, contact, sensation, craving, grasping, becoming, birth, old age and death) can only be truly seen by the Buddha, who can eliminate his own delusions and transform others. As it was heard in the past, King Cheta (折吒王) in the city of Ujjeni (郁禅耶城) diligently practiced giving, loved to practice patience, respected senior practitioners, he was brave and powerful, his army was strong, and he awed the four seas; he was wise in handling government affairs, and pacified the people, like a mother cow caring for her calf. Later, at some time, a severe plague broke out in the city of Ujjeni, and the number of deaths exceeded half, and the population of the city became very sparse. Even using spells and medicines to eliminate disasters was like pouring oil on fire, making the disaster even more severe. Many people died, and few people walked on the roads. Foxes and jackals filled the streets and alleys, and even entered people's houses; vultures flew in groups, obscuring the sun and moon; the whole city was filled with sad cries, and the roads were filled with corpses, and the whole city was like a huge tomb. At that time, King Cheta saw that many people in the country were dying, and he felt worried and troubled, like being caught by the enemy on the battlefield. He was worried and afraid, and he was determined to forget death. In the quiet night, he thought about countermeasures alone, and made a firm determination to drive away the plague ghosts. He smeared his whole body with agada (阿伽陀药), wrapped his body with a mantra rope, put on a wish-fulfilling treasure armor, held a sharp sword, and walked out of the palace alone, to the crossroads in the city, temples, pagodas, and looked all over the wells and under the bridges, as well as the forests and markets everywhere. He saw all kinds of ghosts, their colors and appearances were different, and the sounds they made were also different. They were brutal and vicious, killing humans recklessly, and the corpses of the dead were piled up in front of them. They used skulls as vessels to hold human blood and marrow, and used their hands to dig out intestines, and their bodies were covered with feces and blood. Some used human intestines to wrap around their bodies, and fought to eat the dead. --------------------------------------------------------------------------------
Chinese
诤牵掣。如是恶鬼、魑魅、魍魉充满城中。王见是已，如金翅鸟欲取龙时，即入鬼中呾叱鬼言：“何以故是？”以偈问曰： “何故以人肠， 交络汝身体， 手捉髑髅器， 盛满血髓脑； 生为恶疫病， 常断人命根， 啖食人血肉， 用自充饱足？” 诸鬼即时以偈答曰： “我是夜行鬼， 法食人髓肉， 肪膏及五藏， 尽皆所甘嗜。 汝民今灾患， 实是我所作。” 王复问言：“如是灾患实汝作也？”罗刹答言：“是我所作。”王复语鬼：“汝今何不速舍此事？”诸鬼答言：“我不能舍，所以者何？ “刺法头尖， 火体性热， 罗刹之性， 法食人肉。” 王语鬼言：“汝今云何不欲舍耶？汝不见我刀色如青云，亦如优钵华，亦如毒蛇大瞋恚时。以我臂力捉此利剑，足能令汝舍此恶事。”罗刹答言：“人帝！汝得自在，设以利刀切割我身犹如胡麻。虽能如是，灾患之火犹不可灭。”王言：“云何不灭？”罗刹即时，指南大树而答王言：“今彼树下有大罗刹，面有三眼顾眄挥霍，状貌凶丑，手摩目视，能为灾厉死亡。疾病皆由彼作，令诸众生死毙都尽。汝大丈夫可先降彼，彼若伏者我等随顺。” 王闻此语疾走往趣，叱言：“汝名字谁？” 现代汉语译本 争论牵扯不断。这样的恶鬼、魑魅（chī mèi，指山林中的妖怪）、魍魉（wǎng liǎng，指水中的妖怪）充满了城中。国王看到这种情况，就像金翅鸟（一种神鸟）想要抓龙一样，立即进入鬼群中呵斥鬼说：‘这是为什么？’用偈语问道： ‘为何用人的肠子， 交错缠绕你的身体， 手中拿着髑髅（dú lóu，指死人头骨）器皿， 盛满了血髓脑浆； 生成为恶性的疫病， 常常断绝人的性命， 吞食人的血肉， 用来让自己饱足？’ 众鬼立刻用偈语回答说： ‘我是夜行鬼， 按规矩食用人的髓肉， 脂肪膏油和五脏， 都是我所喜爱的。 你们人民现在遭受的灾难， 确实是我所造成的。’ 国王又问：‘这样的灾难确实是你们造成的吗？’罗刹（luó chà，恶鬼）回答说：‘是我造成的。’国王又对鬼说：‘你们现在为什么不赶快停止这些恶行？’众鬼回答说：‘我们不能停止，这是为什么呢？’ ‘刺是尖的， 火的体性是热的， 罗刹的本性就是， 按规矩食用人肉。’ 国王对鬼说：‘你们现在为什么不想停止呢？你们没看见我的刀色如青云，也像优钵华（yōu bō huá，指青莲花），也像毒蛇大发怒的时候。我用我的臂力握住这把利剑，完全可以使你们停止这些恶事。’罗刹回答说：‘人间的帝王！你虽然可以随意用利刀切割我的身体，就像切胡麻一样。即使能这样，灾难的火焰仍然无法熄灭。’国王问：‘为什么不能熄灭？’罗刹立刻指向一棵大树，回答国王说：‘现在那棵树下有一个大罗刹，面有三只眼睛，左顾右盼，凶恶丑陋，用手抚摩眼睛观看，能制造灾祸死亡。疾病都是他造成的，让所有众生都死亡殆尽。你这位大丈夫可以先降伏他，如果他被降伏，我们就会顺从。’ 国王听到这些话，迅速跑过去，呵斥道：‘你叫什么名字？’
English
English version Disputes and entanglements arose incessantly. Such evil spirits, chī mèi (demons of the mountains and forests), and wǎng liǎng (demons of the water) filled the city. Seeing this, the king, like a Garuda (a mythical bird) wanting to seize a dragon, immediately entered the midst of the ghosts and rebuked them, saying, 'Why is this so?' He questioned them with a gatha (verse): 'Why do you use human intestines, to entwine your bodies, holding skull vessels in your hands, filled with blood, marrow, and brains; born as evil plagues, constantly severing the roots of human life, devouring human blood and flesh, to satiate yourselves?' The ghosts immediately replied with a gatha: 'We are night-roaming ghosts, whose lawful food is human marrow and flesh, fat, grease, and the five organs, are all what we relish. The calamities your people now suffer, are indeed caused by us.' The king further asked, 'Are these calamities truly caused by you?' The Rakshasa (a type of demon) replied, 'They are caused by me.' The king then said to the ghosts, 'Why do you not quickly cease these evil deeds?' The ghosts replied, 'We cannot cease, and why is that?' 'Thorns are sharp, the nature of fire is hot, the nature of Rakshasas is, to lawfully eat human flesh.' The king said to the ghosts, 'Why do you not wish to cease now? Do you not see that the color of my sword is like blue clouds, like a blue lotus (Utpala), like a venomous snake when greatly enraged. With the strength of my arms, I grasp this sharp sword, and I am fully capable of making you cease these evil deeds.' The Rakshasa replied, 'Human Emperor! You have the freedom to cut my body with a sharp knife as if cutting sesame seeds. Even if you could do so, the fire of calamity still cannot be extinguished.' The king asked, 'Why cannot it be extinguished?' The Rakshasa immediately pointed to a large tree and replied to the king, 'Beneath that tree is a great Rakshasa, with three eyes on his face, looking around wildly, with a fierce and ugly appearance, stroking his eyes and watching, capable of causing disasters and death. Diseases are all caused by him, causing all living beings to die completely. You, great man, can first subdue him, and if he is subdued, we will follow.' Upon hearing these words, the king quickly ran towards him and rebuked him, saying, 'What is your name?' --------------------------------------------------------------------------------