Chinese
如转轮圣王寿命长远久住世者，应知即同如来、应供、正等正觉久住世间，随诸众生所有愿求悉令圆满。若住一劫或过一劫，是谓长寿。转轮圣王正法化世住寿一劫，亦复如是。 如转轮圣王少病恼者，应知即同如来、应供、正等正觉无诸损恼病苦不生。 复次颂曰： “转轮圣王少病恼， 最上正法化世间； 世尊大师具名称， 无病无恼常安乐。” 如转轮圣王妙色端严具三十二大丈夫相，一切人众倾渴瞻仰者，应知即同如来、应供、正等正觉三十二相清净圆满，一切众生瞻仰无厌。 复次颂曰： “轮王正法化于世， 相好端严众乐观； 亦如世尊妙相严， 最胜功德皆具足。” 如转轮圣王众所瞻睹生悦意者，应知即同如来、应供、正等正觉一切众生欣乐瞻仰，睹者咸生适悦之心。 复次颂曰： “轮王正法化世间， 见者咸生欣悦意； 如来大师最上尊， 众生瞻睹皆欣庆。” 如转轮圣王千子圆满色相妙好勇猛无畏善伏他军者，应知即同如来、应供、正等正觉善化一切众生修行得果，勇猛无畏，摧烦恼力，趣真实道。 现代汉语译本： 说： ‘主兵之臣善于观察，又能决断各种义利之事；如来（Tathagata，佛的称号之一）的大智慧也是如此，能解除魔的怨恨和各种束缚。’ 如同转轮圣王（Chakravarti，以正法统治世界的理想君主）寿命长远，长久住世一样，应当知道这等同于如来、应供（Arhat，值得供养的人）、正等正觉（Samyaksambuddha，完全觉悟者）长久住于世间，随顺所有众生的愿求，使之圆满。如果住世一劫（kalpa，极长的时间单位）或超过一劫，这就可以说是长寿。转轮圣王以正法教化世间，住世一劫，也是如此。 如同转轮圣王少有疾病困扰一样，应当知道这等同于如来、应供、正等正觉没有各种损害和困扰，没有病苦产生。 再次以颂文说： ‘转轮圣王少有疾病困扰，以最上的正法教化世间；世尊（Bhagavan，佛的称号之一）大师具备美名，没有疾病没有困扰，常享安乐。’ 如同转轮圣王容貌美好端正，具备三十二大丈夫相（lakshana，佛或转轮圣王所具有的32种特殊体貌特征），一切人都渴望瞻仰一样，应当知道这等同于如来、应供、正等正觉的三十二相清净圆满，一切众生瞻仰而没有厌倦。 再次以颂文说： ‘转轮圣王以正法教化世间，相貌美好端正，众人乐于观看；也像世尊一样，以美妙的相好庄严自身，最殊胜的功德都具备。’ 如同转轮圣王被众人瞻仰观看而心生喜悦一样，应当知道这等同于如来、应供、正等正觉被一切众生欣喜地瞻仰，观看的人都生起舒适喜悦的心情。 再次以颂文说： ‘转轮圣王以正法教化世间，看见他的人都生起欣喜悦乐的心情；如来大师是最上的尊者，众生瞻仰观看都欣喜庆贺。’ 如同转轮圣王有一千个儿子，圆满美好，容貌妙好，勇猛无畏，善于降伏敌军一样，应当知道这等同于如来、应供、正等正觉善于教化一切众生修行得果，勇猛无畏，摧毁烦恼的力量，趋向真实的道路。
English
English version: It is said: 'The minister in charge of the army is good at observing, and is also able to decide on various matters of righteousness and benefit; the great wisdom of the Tathagata (one of the titles of the Buddha) is also like this, able to resolve the hatred of demons and all kinds of bonds.' Just as the Chakravarti (the ideal monarch who rules the world with righteousness) has a long life and dwells in the world for a long time, it should be known that this is the same as the Tathagata, Arhat (one who is worthy of offerings), Samyaksambuddha (the fully enlightened one) dwelling in the world for a long time, fulfilling all the wishes of all sentient beings. If he dwells for one kalpa (an extremely long unit of time) or more than one kalpa, this can be said to be longevity. The Chakravarti teaches the world with the righteous Dharma and dwells in the world for one kalpa, and it is also like this. Just as the Chakravarti has few illnesses and troubles, it should be known that this is the same as the Tathagata, Arhat, Samyaksambuddha having no various harms and troubles, and no suffering from illness arises. Again, it is said in verse: 'The Chakravarti has few illnesses and troubles, and teaches the world with the supreme righteous Dharma; the Bhagavan (one of the titles of the Buddha) master possesses a good name, has no illnesses and no troubles, and always enjoys peace and happiness.' Just as the Chakravarti has a beautiful and upright appearance, possessing the thirty-two major marks (lakshana, the 32 special physical characteristics possessed by the Buddha or Chakravarti) of a great man, and all people are eager to behold him, it should be known that this is the same as the Tathagata, Arhat, Samyaksambuddha's thirty-two marks being pure and complete, and all sentient beings behold him without weariness. Again, it is said in verse: 'The Chakravarti teaches the world with the righteous Dharma, his appearance is beautiful and upright, and people are happy to see him; just like the Bhagavan, he adorns himself with wonderful marks, and possesses all the most excellent merits.' Just as the Chakravarti is beheld by the multitude and joy arises, it should be known that this is the same as the Tathagata, Arhat, Samyaksambuddha being joyfully beheld by all sentient beings, and those who behold him all give rise to a comfortable and joyful feeling. Again, it is said in verse: 'The Chakravarti teaches the world with the righteous Dharma, and those who see him all give rise to a joyful and happy feeling; the Tathagata master is the supreme venerable one, and all sentient beings who behold him rejoice and celebrate.' Just as the Chakravarti has a thousand sons, complete and beautiful, with wonderful appearances, brave and fearless, and good at subduing enemy armies, it should be known that this is the same as the Tathagata, Arhat, Samyaksambuddha being good at teaching all sentient beings to cultivate and attain fruition, being brave and fearless, destroying the power of afflictions, and heading towards the true path. -------------------------------------------------------------------------------- 复次颂曰： “转轮圣王有千子， 勇猛无畏色相严， 能摧他军具力能， 正法真实而治化； 如来大师化众生， 悉使修行住果位， 四向四果无畏尊， 此等是谓八人地。” 施设论卷第一 大正藏第 26 册 No. 1538 施设论 施设论卷第二
Chinese
西天译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣法护等奉 诏译 对法大论中因施设门第四 总说颂曰： 二瑞相出现， 作护胎无染， 完具无欲心， 快乐及不坐。 鹿皮以承接， 七步观四方， 语言并二龙， 及阿难往事。 天花与天药， 床座舍庄严， 受草见法衣， 悲心现神化。 又问：何因菩萨最初于兜率天宫殁已降母胎时，一切大地皆悉振动？答：龙威力故。以诸龙王得闻菩萨大士大威德者，兜率天宫殁已降神母胎，乃从水中跳跃而出，心生欢喜适悦庆快，乘空盘旋往返游泳，乐欲瞻睹菩萨圣相。龙出水故水即大动，以水动故大地振动。又复菩萨决定当成如来、应供、正等正觉已，勤为众生宣说出要离生善法，是故上鼓于风、中摇于水、下振于地，此是菩萨先现瑞相。 又问：何因菩萨最初从兜率天宫殁已，降母胎时，有大光明普照世 现代汉语译本： 再次用颂词说： ‘转轮圣王（Chakravarti-raja，拥有转轮宝的统治者）有一千个儿子， 勇猛无畏，容貌庄严， 能摧毁敌军，具有强大的力量， 以正法真实地治理天下； 如来大师教化众生， 使他们修行并安住于果位， 四向四果（Srotapanna, Sakrdagamin, Anagamin, Arhat，声闻四果）的无畏尊， 这些被称为八人地（Ashtapurusha-pudgala，八种圣者）。’ 《施设论》卷第一 大正藏第26册 No. 1538 《施设论》 《施设论》卷第二 西天译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣法护等奉 诏译 《对法大论》中因施设门第四 总说颂词： 二种瑞相出现， 作为保护胎儿，没有染污， 完具没有欲望的心， 快乐以及不坐。 用鹿皮来承接， 七步观看四方， 语言以及二龙， 以及阿难（Ananda，佛陀的十大弟子之一）的往事。 天花与天药， 床座舍宅庄严， 接受草并看见法衣， 悲心显现神化。 又问：什么原因导致菩萨（Bodhisattva，为求证悟而修行的人）最初从兜率天宫（Tushita Heaven，欲界六天之一）去世，降生到母亲的胎中时，一切大地都震动？答：因为龙（Naga，一种神兽）的威力。因为诸龙王听闻菩萨大士具有大威德，从兜率天宫去世降生到母亲的胎中，就从水中跳跃而出，心中生起欢喜、适悦、庆快，乘空盘旋往返游泳，乐于瞻仰菩萨的圣相。龙从水中出来，水就大大地动荡，因为水的动荡，大地就震动。而且菩萨决定将要成就如来（Tathagata，佛陀的称号之一）、应供（Arhat，阿罗汉的另一种称谓）、正等正觉（Samyaksambuddha，完全觉悟的佛陀），勤奋地为众生宣说出离生死轮回的善法，因此上鼓动风，中摇动水，下震动地，这是菩萨首先显现的瑞相。 又问：什么原因导致菩萨最初从兜率天宫去世，降生到母亲的胎中时，有大光明普照世间？
English
English version: Furthermore, the verse says: 'The Chakravarti-raja (Wheel-turning King) has a thousand sons, Brave and fearless, with dignified appearances, Able to destroy enemy armies, possessing great strength, Governing with righteousness and truth; The Tathagata (Thus Gone One) Master transforms sentient beings, Enabling them all to practice and abide in the fruit positions, The fearless ones of the four directions and four fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat), These are called the eight types of individuals.' Shishe Lun (Treatise on Establishments), Volume 1 Tripitaka No. 1538, Volume 26, Shishe Lun Shishe Lun, Volume 2 Translated by the Tripitaka Master Fa Hu (Dharmaraksha) of the Western Heaven Translation Bureau, Grand Master of Court Service, Acting Vice President of the Court of Imperial Sacrifices, Purple-robed Shramana, etc., under Imperial Decree Chapter 4 on the Establishment of Causes in the Abhidharma-maha-vibhasha-shastra Verse summarizing the topic: The appearance of two auspicious signs, As protection for the fetus, without defilement, Complete with a desireless mind, Joy and non-sitting. Using deerskin to receive, Seven steps observing the four directions, Language and two dragons, And the past events of Ananda (Buddha's attendant). Celestial flowers and celestial medicine, The bed and dwelling adorned, Receiving grass and seeing Dharma robes, Compassion manifesting miraculous powers. Furthermore, the question is asked: What is the reason that when the Bodhisattva (Enlightenment Being) initially passed away from the Tushita Heaven (Heaven of Contentment) and descended into his mother's womb, all the great earth shook? The answer is: Because of the power of the dragons (Nagas). Because the Dragon Kings, having heard that the Bodhisattva Mahasattva (Great Being), possessing great power and virtue, had passed away from the Tushita Heaven and descended into his mother's womb, leaped out of the water, their hearts filled with joy, pleasure, delight, and happiness, circling in the sky, swimming back and forth, eager to behold the Bodhisattva's sacred form. Because the dragons emerged from the water, the water greatly moved, and because of the water's movement, the earth shook. Moreover, the Bodhisattva, having determined to become a Tathagata (One Who Has Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened Buddha), diligently proclaims the good Dharma of liberation from birth and death for sentient beings; therefore, above, the wind is stirred; in the middle, the water is shaken; and below, the earth is vibrated. This is the auspicious sign first manifested by the Bodhisattva. Furthermore, the question is asked: What is the reason that when the Bodhisattva initially passed away from the Tushita Heaven and descended into his mother's womb, a great light illuminated the world? --------------------------------------------------------------------------------
Chinese
界，所有一切黑暗昏冥悉得明亮，日月威光映蔽不现。是时所有一切众生蒙光照已，互得相见，咸作是言：“奇哉仁者！有异大士生此界邪？”答：以菩萨大士大威德者，最初从彼兜率天宫殁已降母胎时，有欲色界诸天子众，闻其菩萨大威德者从兜率天降神母胎，诸天欢喜适悦庆快，乘空盘旋往返游泳，乐欲瞻睹菩萨圣相。而彼诸天当往返时，有大光明普照世界，黑暗昏冥悉使明亮，日月威光映蔽不现。是时所有一切众生蒙光照已，互得相见，咸作是言：“奇哉仁者！有异大士生此界邪？奇哉仁者！有异大士生此界邪？”又复菩萨决定当成如来应供正等正觉已，出现广大胜慧光明普照世间，此是菩萨先现瑞相。 又问：何因菩萨最初从兜率天宫殁已降母胎时，有四天子自四方来，随方而住，为菩萨母密作卫护 答：以彼三十三天子众，长时安慰守护善法，咸作是言：“大哉世间无光明者、无归向者，如来、应供、正等正觉当出世间悉为化度。”彼诸天子以利益誓愿为胜缘故，是故来为菩萨圣母密作卫护。 又问：何因菩萨住母胎中而能不染胎藏诸垢，无血肉垢、无杂秽垢，乃至余诸不净垢等而悉不染？答：菩萨往昔修因其事广大，谓于父母知识及师尊所并余沙门婆罗门众不生恼害，而复爱乐不恼害 现代汉语译本： 问：当菩萨降生时，整个世界所有黑暗的地方都变得明亮，太阳和月亮的光芒都被遮蔽，无法显现。那时，所有众生都被光明照耀，互相看见，都说：‘真奇怪啊！是不是有伟大的圣人降生到这个世界了？’ 答：因为菩萨具有伟大的威德，最初从兜率天宫去世后降生到母亲的胎中时，有欲界诸天子，听到菩萨具有伟大的威德，从兜率天降生到母亲的胎中，诸天都欢喜快乐，在空中盘旋往返，想要瞻仰菩萨的圣相。当这些天人往返时，有巨大的光明普照世界，使所有黑暗的地方都变得明亮，太阳和月亮的光芒都被遮蔽，无法显现。那时，所有众生都被光明照耀，互相看见，都说：‘真奇怪啊！是不是有伟大的圣人降生到这个世界了？真奇怪啊！是不是有伟大的圣人降生到这个世界了？’而且，菩萨必定会成就如来（Tathagata，如实而来者）、应供（Arhat，值得供养者）、正等正觉（Samyaksambuddha，完全觉悟者），出现广大殊胜的智慧光明普照世间，这是菩萨事先显现的瑞相。 又问：为什么菩萨最初从兜率天宫去世后降生到母亲的胎中时，有四大天王从四个方向来，各自守护一方，为菩萨的母亲秘密地进行保护？ 答：因为三十三天的天人们，长久以来安慰和守护善法，都说：‘伟大的世间没有光明，没有归宿，如来、应供、正等正觉将会出现于世间，全部予以教化。’这些天人以利益众生的誓愿作为殊胜的因缘，所以前来为菩萨的圣母秘密地进行保护。 又问：为什么菩萨住在母亲的胎中，却能够不被胎藏中的各种污垢所染，没有血肉的污垢，没有杂秽的污垢，乃至其余各种不干净的污垢等，都不会被沾染？ 答：菩萨往昔修行的因缘非常广大，即对于父母、亲友、师长以及其他的沙门（Sramana，出家修行者）、婆罗门（Brahmana，祭司）等众生，不生恼害之心，而且喜爱不恼害的行为。