Chinese
大正藏第 32 册 No. 1690 宾头卢突罗阇为优陀延王说法经 No. 1690 宾头卢突罗阇为优陀延王说法经 宋天竺三藏求那跋陀罗译 欲乐味甚少。忧苦患甚多。是以智者。应修方便。速离众欲。勤行净行。我昔曾闻。千福王子。名优陀延。绍父王位。住拘舍弥城。其城殊妙。宽博严净。晃烂宫观。映饰绮丽。窗牖通疏。交络珠网。楼观千万。庄挍此城。街巷相当。阡陌齐整。市肆充盈。多诸珍宝。其城周匝。有好林苑。树木翠蔚。花果茂盛。泉流清洁。生众莲华。青黄赤白。文色相映。鸿雁鸳鸯。孔雀鹦鹉。迦陵频伽。命命之鸟。其声相和。犹如乐音。壮丽之盛。如奇罗娑山王。崇岩峻岳。而自庄严。又像帝释所居喜见之城。优陀延王。形貌端正。威相具足。聪明黠慧。武勇绝伦。才伎兼备。靡所不知。善能咒象。令诸山象。咸来赴集。又能控御。皆令调顺。又善弹琴。和雅中节。宫商相应。鸟兽率舞。合众香丸。用降怨敌。香气所及。尽来归顺。善能刻画。曲得相貌。其所图像。真形无异。六十二艺。悉皆备具。衣服饮食。不尚丰奢。矜穷敬老。存恤民庶。正法治国。日夕忘倦。礼仪法律。一依古典。如昔哲王。什奢之等。国富民殷。库藏盈溢。福德之人。 现代汉语译本 《宾头卢突罗阇为优陀延王说法经》 宋 天竺三藏 求那跋陀罗 译 欲望的快乐很少，忧愁痛苦却很多。因此，有智慧的人，应该修习方便之法，迅速远离各种欲望，勤奋地修行清净的行为。我过去曾经听说，有一位千福王子，名叫优陀延（Udayana，人名），继承了他父亲的王位，居住在拘舍弥城（Kausambi，古印度城市名）。那座城市非常美好，宽阔而整洁，宫殿楼阁辉煌灿烂，相互辉映，装饰华丽。窗户通透而稀疏，交织着珠网。楼阁成千上万，庄严地装饰着这座城市。街道巷弄相互对应，田埂整齐。市场店铺充盈，有很多珍宝。城市周围，有美好的林苑，树木翠绿茂盛，花果繁多。泉水流动清洁，生长着各种莲花，青色、黄色、红色、白色，色彩相互辉映。鸿雁、鸳鸯、孔雀、鹦鹉、迦陵频伽（Kalavinka，一种鸟名）、命命之鸟，它们的声音和谐，犹如音乐。壮丽的景象，如同奇罗娑山王（Mount Kailasa，山名），高耸的山峰，庄严自身。又像帝释天（Indra，佛教护法神）所居住的喜见城。优陀延王，容貌端正，威严的相貌具足，聪明而有智慧，武艺超群，才艺兼备，无所不知。善于用咒语控制大象，使各地的山象，都来聚集。又能控制驾驭它们，使它们都调顺。又善于弹琴，琴声和谐而有节律，宫商音调相应，鸟兽都随着音乐起舞。善于调和各种香丸，用来降伏怨敌，香气所到之处，敌人都来归顺。善于刻画，准确地描绘出相貌，他所画的图像，与真形没有差别。六十二种技艺，全部都具备。衣服饮食，不崇尚丰盛奢侈。怜悯穷人，尊敬老人，关心百姓。用正法治理国家，日夜不倦。礼仪法律，完全依照古代的典籍，如同古代的哲王，什奢（Sisupala，人名）等。国家富裕，人民殷实，仓库充盈，是有福德之人。
English
English version The Sutra of Pindola Bharadvaja Preaching to King Udayana Translated by Gunabhadra, a Tripitaka Master from India of the Song Dynasty The pleasure of desire is very little, but the suffering and sorrow are very much. Therefore, the wise should cultivate expedient means to quickly abandon all desires and diligently practice pure conduct. I once heard that there was a prince of a thousand blessings named Udayana (Udayana, a personal name), who succeeded his father's throne and resided in the city of Kausambi (Kausambi, an ancient Indian city). That city was very beautiful, wide and clean, with magnificent palaces and pavilions, reflecting each other and adorned with splendor. The windows were transparent and sparse, interwoven with pearl nets. There were tens of millions of pavilions, solemnly decorating this city. The streets and lanes corresponded to each other, and the fields were neat and tidy. The markets and shops were full of goods, with many treasures. Around the city, there were beautiful forests and gardens, with lush green trees and abundant flowers and fruits. The springs flowed clean, and various lotuses grew, blue, yellow, red, and white, with colors reflecting each other. Geese, mandarin ducks, peacocks, parrots, Kalavinka (Kalavinka, a type of bird), and Jivajiva birds, their voices were harmonious, like music. The magnificent scene was like Mount Kailasa (Mount Kailasa, a mountain name), with towering peaks, solemnly adorning itself. It was also like the Joyful Seeing City where Indra (Indra, a Buddhist protector deity) resided. King Udayana had a dignified appearance, with complete majestic features, intelligent and wise, with unparalleled martial arts, and versatile talents, knowing everything. He was good at controlling elephants with mantras, causing the mountain elephants from all over to gather. He could also control and tame them, making them all obedient. He was also good at playing the zither, with harmonious and rhythmic music, corresponding to the palace and shang tones, and birds and beasts danced to the music. He was good at blending various incense balls to subdue enemies, and wherever the fragrance reached, the enemies would come to surrender. He was good at drawing, accurately depicting appearances, and the images he painted were no different from the real forms. He possessed all sixty-two arts. He did not advocate extravagance in clothing and food. He had compassion for the poor, respected the elderly, and cared for the people. He governed the country with the righteous Dharma, tirelessly day and night. The rituals and laws were entirely based on ancient classics, like the ancient wise kings, Sisupala (Sisupala, a personal name), and others. The country was rich, the people were prosperous, and the warehouses were full, he was a person of great merit. --------------------------------------------------------------------------------
Chinese
集生其国。受王风化。咸皆修善。博通经学。明解诸论。世间典籍。无不综练。勇健雄武。如罗摩延阿纯之等。由王先身辟支佛所种诸善根。获报如是。王之威德。邻国畏伏。道化光被。声闻天下。时辅相子。名宾头卢突罗阇。姿容丰美。世所希有。聪明智慧。博闻广识。仁慈泛爱。志存济苦。劝化国民。尽修十善。信乐三宝。出家学道。得具足果。游行教化。还拘舍弥城。欲度亲党。遍行乞食。乞食已讫。于林树下。结跏趺坐。思惟入定。时有一人。识宾头卢。来白王言。昔辅相子。宾头卢者。今近在此林中树下。王闻欢喜。心怀敬仰。便敕严驾。将诸宫人眷属仆从。诣尊者所。问讯既竟。命王就坐。王即思惟。所有疑事。今当问之。而作是言。宾头卢。今我与尔。少小知旧。汝之祖先。世为辅相。聪明智达。常为国师。今既相造欲问疑事。非相恼触。为我说不。尊者答言。恣尔所问。我当为王分别解说。王以偈问曰。 一切世人 贪着五欲 纵情放逸 以自娱乐 如汝今者 独处空闲 舍离恩爱 有何荣乐 尊者答言。我观因缘。皆悉无常。是故出家。以割情爱。乐于林薮。犹如野鹿。专心勤修。永断烦恼。以智慧斧。破爱树枝。心无恋着。毒果消灭。诸结驶流生死瀑河。我已得渡。更 现代汉语译本： 国王统治着他的国家，接受着国王的教化，所有人都修习善行，广泛通晓经书，明了通达各种论著，世间的典籍没有不精通研习的。他们勇猛强健，如同《罗摩衍那》中的阿纯（Arjuna）等英雄人物。这是因为国王前世作为辟支佛（Pratyekabuddha，独自觉悟者）时种下的各种善根，才获得这样的果报。国王的威德使邻国畏惧顺服，他的道德教化广为传播，声名远扬天下。 当时，辅相的儿子，名叫宾头卢突罗阇（Pindola Bharadvaja），容貌丰美，世间罕见。他聪明智慧，博闻广识，仁慈博爱，立志救济众生的苦难。他劝化国民，都修习十善，信奉爱乐三宝。后来他出家学道，证得了具足果位（指阿罗汉果）。 宾头卢尊者教化一方后，回到拘舍弥城（Kausambi），想要度化亲属党羽。他四处乞食，乞食完毕后，在林中的树下结跏趺坐，思惟入定。当时有一个人认出了宾头卢，来禀告国王说：‘以前的辅相之子宾头卢，现在就在附近的这片林中树下。’国王听了非常高兴，心中充满敬仰，于是命令准备车驾，带着宫人眷属和仆从，前往尊者所在的地方。问候完毕后，国王请尊者就坐。国王心想，所有疑惑的事情，现在都可以问他了。于是说道：‘宾头卢，我和你从小就认识，你的祖先世代都是辅相，聪明智慧，常常担任国师。现在我来拜访你，想要问一些疑惑的事情，并非是想打扰你。你愿意为我解答吗？’尊者回答说：‘您可以随意发问，我当为大王您分别解说。’国王用偈颂问道： 一切世人 贪着五欲 纵情放逸 以自娱乐 如汝今者 独处空闲 舍离恩爱 有何荣乐 尊者答言：我观察因缘，一切都是无常的，所以才出家，割舍情爱，喜欢居住在林中，就像野鹿一样。专心勤奋地修行，永远断除烦恼，用智慧的斧头，砍断爱欲的树枝，心中没有留恋执着，毒果也消灭了。诸结（指烦恼的束缚）如同湍急的河流，生死轮回如同瀑布般的河流，我已经渡过，不再……
English
English version: The king governed his kingdom, receiving the king's teachings, and all practiced goodness, widely understanding the scriptures, clearly comprehending various treatises, and being proficient in all worldly texts. They were brave and strong, like Arjuna from the 'Ramayana'. This was because of the various good roots planted by the king in his previous life as a Pratyekabuddha (one who attains enlightenment independently), thus receiving such rewards. The king's majesty caused neighboring countries to fear and submit, his moral teachings spread widely, and his reputation was renowned throughout the world. At that time, the son of the minister, named Pindola Bharadvaja, had a beautiful appearance, rare in the world. He was intelligent and wise, knowledgeable and broad-minded, kind and compassionate, and determined to relieve the suffering of all beings. He exhorted the people to practice the ten virtues, and to believe in and love the Three Jewels (Buddha, Dharma, Sangha). Later, he left home to study the Way and attained the complete fruition (referring to the state of Arhat). After teaching in one place, Venerable Pindola returned to Kausambi, wanting to liberate his relatives and associates. He went around begging for food, and after begging, he sat in full lotus posture under a tree in the forest, contemplating and entering into meditation. At that time, a person recognized Pindola and reported to the king, saying, 'The former minister's son, Pindola, is now under a tree in the nearby forest.' The king was very happy to hear this, and his heart was filled with reverence. So he ordered the preparation of carriages, and with his palace women, relatives, and servants, he went to the place where the Venerable One was. After greeting him, the king invited the Venerable One to sit down. The king thought, 'All the things I have doubts about, I can ask him now.' So he said, 'Pindola, you and I have known each other since we were young. Your ancestors have been ministers for generations, intelligent and wise, and often served as national teachers. Now I come to visit you, wanting to ask some questions that I have doubts about, not to disturb you. Are you willing to answer me?' The Venerable One replied, 'You may ask whatever you wish, and I will explain it to you separately for the king.' The king asked in verse: All worldly people are attached to the five desires indulging in pleasure to entertain themselves like you now living alone in solitude abandoning love and affection what glory and joy is there? The Venerable One replied: 'I observe the causes and conditions, all are impermanent, so I left home, cutting off love and affection, enjoying living in the forest, like a wild deer. Concentrating diligently on cultivation, forever cutting off afflictions, using the axe of wisdom, cutting off the branches of the tree of desire, with no attachment in my heart, the poisonous fruit is also eliminated. The knots (referring to the bonds of affliction) are like a rushing river, and the cycle of birth and death is like a waterfall, I have already crossed over, no longer...' --------------------------------------------------------------------------------
Chinese
无忧患。譬如飞鸟得免罗网。陵虚远逝。名曰解脱。王闻斯语。语宾头卢。今我势力。能伏诸国。威德晖赫。有如盛日。首戴天冠。璎珞盛服。婇女侍卫。如天帝释。汝今独处。颇羡我不。尊者答言。我无羡心。王复问言。何故于我而不愿羡。尊者答言。我于今日欲泥已干。诸有结缚。今已解脱。乃至帝释诸妙天女。尚不生羡。况汝人间鄙秽者乎。谁有智者得离魔缚。渡生死岸。得净慧眼。坏无明闇。而羡王耶。何有明眼。羡于盲者。何有强健而羡病患。何有无罪而羡狱囚。何有巨富羡于贫穷。何有高贵而羡奴仆。何有智者羡于愚痴。何有勇健羡于儜弱。王闻是已。心怀懊恼。而作是言。汝作方喻。一何苦剧我宁困劣乃如是乎。尊者答言。王无慧眼。烦恼所病。四取驶流之所漂没。失于勇健。不能精勤。如斯婴愚。不识真谛。沉沦苦海。是王之分。于五欲中。生希有想。如此之想。实违净行。王复问言。有何等过。而言违失。尊者答言。此五欲者。众苦之本。害于众生。所有善根。如雹害苗。螫恼众生。甚于毒蛇。亦如炽火。能烧功德亦如野马。诳惑凡夫。亦如幻化。迷乱惑者。欲诈亲善。过于怨家。欲如老牛没溺污泥。欲如大网缠裹三界。欲如剑道难可履践。欲能系闭杀害众生。一切过患。皆从欲起。如往古时。有 现代汉语译本 无忧无患，就像飞鸟脱离罗网，高飞远去，这叫做解脱。国王听了这些话，对宾头卢（Pindola，十六阿罗汉之一）说：‘如今我的势力，能够使各国臣服，威严光辉，如同盛大的太阳。头上戴着天冠，身穿华丽的服饰，众多美女侍奉，如同天帝释（Indra，佛教中的天神）。你现在独自一人，难道不羡慕我吗？’ 尊者回答说：‘我没有羡慕之心。’国王又问：‘为什么对我而不愿羡慕呢？’尊者回答说：‘我今天想要去除的污泥已经干涸，所有的结缚，如今已经解脱。乃至帝释（Indra）的那些美妙天女，我尚且不生羡慕，更何况你这人间鄙陋的东西呢？谁有智慧能够脱离魔的束缚，渡过生死的彼岸，得到清净的智慧之眼，破除无明的黑暗，反而会羡慕国王您呢？难道有明眼人会羡慕盲人吗？难道有强健的人会羡慕病人吗？难道没有罪的人会羡慕囚犯吗？难道有巨富的人会羡慕贫穷的人吗？难道有高贵的人会羡慕奴仆吗？难道有智慧的人会羡慕愚痴的人吗？难道有勇敢健壮的人会羡慕懦弱的人吗？’ 国王听了这些话，心中懊恼，于是说：‘你所作的比喻，为何如此痛苦剧烈，难道我宁愿困顿衰弱到这种地步吗？’尊者回答说：‘国王您没有智慧之眼，被烦恼所困扰，被四种执取的急流所淹没，失去了勇猛精进之心，像这样愚昧无知，不认识真正的道理，沉沦在苦海之中，这就是国王您的处境。在五欲之中，产生稀有难得的想法，这样的想法，实在违背清净的行为。’ 国王又问：‘有什么样的过失，说它是违背清净的行为呢？’尊者回答说：‘这五欲，是众苦的根本，危害众生所有的善根，如同冰雹伤害禾苗。它对众生的折磨，胜过毒蛇，也像炽热的火焰，能够烧毁功德，也像野马，迷惑凡夫，也像幻术，迷惑迷惑之人。欲望虚假地亲善，胜过怨家。欲望如同老牛陷入污泥，欲望如同大网缠裹三界，欲望如同剑道难以行走。欲望能够束缚、杀害众生。一切的过患，都从欲望而起。’就像往昔的时候，有...