DĀ 4
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The Janavṛṣabha Sutra (Ch. 闍尼沙經, P. Janavasabha Sutta) is the fourth sutra of the Dharmaguptaka Dīrgha Āgama collection, as preserved in Chinese translation.
Contents
Introduction
Translation
| （四）長阿含第一分闍尼沙經 | 4. Janavṛṣabha | |
| 1 | 如是我聞：一時，佛遊那提揵稚住處，與大比丘眾千二百五十人俱。 | Thus I have heard: One time, the Buddha traveled to Giñjaka’s Residence of Nādikā. He was accompanied by a large assembly of 1,250 monks. |
| Ānanda’s Request | ||
| 2 | 爾時，尊者阿難在靜室坐，默自思念：「甚奇！甚特！如來授人記別，多所饒益。彼伽伽羅大臣命終，如來記之，此人命終，斷五下結，即於天上而取滅度，不來此世。第二迦陵伽，三毘伽陀，四伽利輸，五遮樓，六婆耶樓，七婆頭樓，八藪婆頭，九他梨舍㝹，十藪達梨舍㝹，十一耶輸，十二耶輸多樓，諸大臣等命終，佛亦記之，斷五下結，即於天上而取滅度，不來生此。 | At the time, the Venerable Ānanda was sitting in a quiet room and thought to himself, “It’s amazing! Extraordinary! The Tathāgata gives his assurances to people that are beneficial to many. When that minister Kakkhaṭa’s life ended, the Tathāgata described it: ‘This person’s life has ended. Having cut the five lower bonds, he was born up in the heavens and obtained complete cessation. He won’t return to this world.’ Second was Kaḍaṅgara, third was Vikaṭa, fourth was Kātyarṣabha, fifth was Cāru, sixth was Upacāru, seventh was Bhadra, eighth was Subhadra, ninth was Triśaṅku, tenth was Sutriśaṅku, eleventh was Yaśas, and twelfth was Yaśottara. When those ministers’ lives ended, the Buddha also described them: ‘Having ended the five lower bonds, he was born up in the heavens and obtained complete cessation. He didn’t return [to this world].’ |
| 3 | 復有餘五十人命終，佛亦記之，斷三結，婬、怒、癡薄，得斯陀含，一來此世便盡苦際。 | “Again, there were another fifty people whose lives ended. The Buddha described them: ‘They ended the three bonds of lust, anger, and delusion and became once-returners. They returned once to this world and then reached the end of suffering.’ |
| 4 | 復有五百人命終，佛亦記之，三結盡，得須陀洹，不墮惡趣，極七往返必盡苦際。 | “Again, there were 500 people whose lives ended. The Buddha described them: ‘They ended the three bonds and became stream entrants. They won’t fall to bad destinies and will reach the end of suffering in no more than seven rebirths.’ |
| 5 | 有佛弟子處處命終，佛皆記之，某生某處、某生某處。鴦伽國、摩竭國、迦尸國、居薩羅國、拔祇國、末羅國、支提國、拔沙國、居樓國、般闍羅國、頗漯波國、阿般提國、婆蹉國、蘇羅婆國、乾陀羅國、劍洴沙國，彼十六大國有命終者，佛悉記之，摩竭國人皆是王種王所親任，有命終者，佛不記之。」 | “There were disciples of the Buddha in many places whose lives ended. The Buddha described them all as having had ‘a certain birth in a certain place, a certain birth in a certain place.’ The Buddha described it of those whose lives ended in the sixteen countries, namely Aṅga, Magadha, Kasi, Kośala, Vṛji, Malla, Cedi, Vatsa, Kuru, Pañcāla, Aśvaka, Avanti, Maccha, Sūrasena, Gandhāra, and Kāmboja. When people from Magadha died who were from the royal family or friends of the king, the Buddha didn’t describe [their birth places].” |
| 6 | 爾時，阿難於靜室起，至世尊所，頭面禮足，在一面坐，而白佛言：「我向於靜室默自思念：『甚奇！甚特！佛授人記，多所饒益，十六大國有命終者，佛悉記之，唯摩竭國人，王所親任，有命終者，獨不蒙記。 | Ānanda then emerged from his quiet room and went to the Bhagavān. He bowed his head at his feet, sat to one side, and said, “I was in a quiet room and thought to myself, ‘It’s amazing! Extraordinary! The Tathāgata gives his assurances to people that are beneficial to many. … The Buddha described it of those whose lives ended in the sixteen countries … When people from Magadha died who were from the royal family or friends of the king, the Buddha didn’t describe [their birth places]. |
| 7 | 唯願世尊當為記之！唯願世尊當為記之！饒益一切，天人得安。 | “Please describe them, Bhagavān! Please describe them, Bhagavān! It would be beneficial to all; gods and humans would be put at ease. |
| 8 | 又佛於摩竭國得道，其國人命終，獨不與記。唯願世尊當為記之！唯願世尊當為記之！ | “Moreover, the Buddha attained his awakening in Magadha, yet it’s only people there whose lives have ended that he hasn’t provided an account [of their rebirth]. Please describe them, Bhagavān! Please describe them, Bhagavān! |
| 9 | 又摩竭國缾沙王為優婆塞，篤信於佛，多設供養，然後命終，由此王故，多人信解，供養三寶，而今如來不為授記。唯願世尊當與記之！饒益眾生，使天人得安。』」
爾時，阿難為摩竭人勸請世尊，即從座起，禮佛而去。 |
“Moreover, King Bimbisāra of Magadha was a layman, a devotee of the Buddha who provided much support. Since his life ended, many people are confident and support the three treasures because of the king, yet now the Tathāgata hasn’t provided a description [of his rebirth]. Please describe it, Bhagavān! It would be beneficial to sentient beings, and gods and humans would be put at ease.”
After he had requested this of the Bhagavān on behalf of the people of Magadha, Ānanda rose from his seat, bowed to the Buddha, and departed. |
| The Buddha Encounters the Yakṣa Janavṛṣabha | ||
| 10 | 爾時，世尊著衣持鉢，入那伽城乞食已，至大林處坐一樹下，思惟摩竭國人命終生處。時，去佛不遠，有一鬼神，自稱己名，白世尊曰：「我是闍尼沙！我是闍尼沙！」 | The Bhagavān then put on his robes and took his bowl and went to Nādikā. After soliciting alms, he went to a place in the Great Forest and sat under a tree. There, he contemplated the birthplaces of people from Magadha whose lives had ended. It was then that there was a yakṣa spirit not far away from the Buddha that announced its name, saying to the Bhagavān, “I am Janavṛṣabha! I am Janavṛṣabha!” |
| 11 | 佛言：「汝因何事，自稱己名為闍尼沙？(闍尼沙秦言勝結使)。汝因何法，自以妙言稱見道迹？」 | The Buddha said, “What’s the reason you are announcing your name to be Janavṛṣabha? What’s your reason for using this wondrous word that claims you see the steps of the path?” |
| 12 | 闍尼沙言：「非餘處也。我本為人王，於如來法中為優婆塞，一心念佛而取命終，故得生為毘沙門天王太子。自從是來，常照明諸法，得須陀洹，不墮惡道，於七生中常名闍尼沙。」 | Janavṛṣabha said, “I’m not from some other place. I was once a human king, a layman in the Tathāgata’s teaching. I whole-heartedly recollected the Buddha when my life ended, and I was born a prince of the god king Vaiśravaṇa as a result. From then until now, I’ve always clearly known the teachings, attained stream entry, and haven’t fallen to a bad destiny. For seven births, my name has always been Janavṛṣabha.” |
| Janavṛṣabha’s Story | ||
| 13 | 時，世尊於大林處隨宜住已，詣那陀揵稚處，就座而坐，告一比丘：「汝持我聲，喚阿難來。」
對曰：「唯然！」即承佛教，往喚阿難。 |
After staying for as long as was fitting in the Great Forest, the Bhagavān then returned to Giñjaka’s Residence of Nādikā. There, he prepared a seat, sat down, and addressed a monk, “Go tell Ānanda for me that I’ve summoned him.”
He replied, “Very well.” He accepted the Buddha’s instruction and summoned Ānanda. |
| 14 | 阿難尋來，至世尊所，頭面禮足，在一面住，而白佛言：「今觀如來顏色勝常，諸根寂定。住何思惟，容色乃爾？」 | Ānanda quickly came to the Bhagavān. He bowed his head at his feet, stood to one side, and said, “I see that the Bhagavān is looking better than usual. His faculties are peaceful and settled. What has he been contemplating for his appearance to be like this?” |
| 15 | 爾時，世尊告阿難曰：「汝向因摩竭國人來至我所，請記而去，我尋於後，著衣持鉢，入那羅城乞食，乞食訖已，詣彼大林，坐一樹下，思惟摩竭國人命終生處。時，去我不遠，有一鬼神，自稱己名，而白我言：『我是闍尼沙！我是闍尼沙！』阿難！汝曾聞彼闍尼沙名不？」 | The Bhagavān told Ānanda, “Shortly after you had come to me and requested a description of [the destinies] of people from Magadha, I put on my robe and took my bowl to Nādikā to solicit alms. When I was done soliciting alms, I went to the Great Forest and sat under a tree to contemplate the birthplaces of people from Magadha whose lives have ended. Not far from me, there was a yakṣa spirit that announced its name, saying to me, ‘I am Janavṛṣabha! I am Janavṛṣabha!” Ānanda, have you heard the name Janavṛṣabha before?” |
| 16 | 阿難白佛言：「未曾聞也。今聞其名，乃生怖畏，衣毛為竪。世尊！此鬼神必有大威德，故名闍尼沙爾。」 | Ānanda said to the Buddha, “I’ve never heard it before. Now that I hear that name, it frightens me; my hair is standing on end. Bhagavān, this yakṣa spirit must have great majesty for it to be named Janavṛṣabha!” |
| 17 | 佛言：「我先問彼：『汝因何法，自以妙言稱見道迹？』 | The Buddha said, “I first asked it, ‘What’s the reason you’ve used this wondrous word that claims you see the steps of the path?’ |
| 18 | 闍尼沙言：『我不於餘處，不在餘法。我昔為人王，為世尊弟子，以篤信心為優婆塞，一心念佛，然後命終，為毘沙門天王作子，得須陀洹，不墮惡趣，極七往返，乃盡苦際，於七生名中，常名闍尼沙。 | “Janavṛṣabha said, ‘I’m not from somewhere else where there was some other teaching. I was once a human king who was a disciple of the Bhagavān, a devoted layman. I had whole-heartedly recollected the Buddha when my life ended, and afterward I became a son of god king Vaiśravaṇa. I attained stream entry and didn’t fall to a bad destiny. In no more than seven rebirths, I’ll reach the end of suffering, and I’ll always be named Janavṛṣabha during those seven births. |
| 19 | 一時，世尊在大林中一樹下坐，我時乘天千輻寶車，以少因緣，欲詣毘樓勒天王，遙見世尊在一樹下，顏貌端正，諸根寂定，譬如深淵澄靜清明，見已念言，我今寧可往問世尊，摩竭國人有命終者，當生何所？ | “‘Once, the Buddha was in the Great Forest sitting under a tree, and I was riding a heavenly thousand-spoked treasure chariot for some minor reason. I was about to return to the god king Vaiśravaṇa when I spotted the Bhagavān under a tree in the distance. He looked handsome, and his faculties were peaceful and settled like a deep pond that’s clear, tranquil, clean, and reflective. Seeing him, I thought, ‘Now, I better go ask the Bhagavān about where the people of Magadha have been born after their lives ended.’ |
| 20 | 又復一時，毘沙門王自於眾中，而說偈言：
「『我等不自憶， |
“‘There was another time when King Vaiśravaṇa spoke this verse to his assembly:
“‘We don’t remember ourselves |
| The Council of Gods | ||
| 21 | 「又復一時，忉利諸天以少因緣，集在一處。時，四天王各當位坐，提頭賴吒在東方坐，其面西向，帝釋在前；毘樓勒叉天在南方坐，其面北向，帝釋在前；毘樓博叉天王在西方坐，其面東向，帝釋在前；毘沙門天王在北方坐，其面南向，帝釋在前。時，四天王皆先坐已，然後我坐。 | “‘Moreover, once the Trāyastriṃśa gods were gathered in one place for some minor reason. The four god kings were each seated in their places. Dhṛtarāṣṭra sat to the east and faced west with Lord Śakra in front of him. Virūḍhaka sat to the south and faced north with Lord Śakra in front of him. Virūpākṣa sat to the west and faced east with Lord Śakra in front of him. Vaiśravaṇa sat to the north and faced south with Lord Śakra in front of him. The four god kings had already been seated, and afterward I was seated. |
| 22 | 復有餘諸大神天，皆先於佛所，淨修梵行，於此命終，生忉利天，增益諸天，受天五福：一者天壽，二者天色，三者天名稱，四者天樂，五者天威德。 | “Again, there were other great spirits and gods who had purely cultivated the religious life with the Buddha and had been born in the Trāyastriṃśa Heaven when their lives ended. The gods increased, and they received the five heavenly merits: 1. The lifespan of gods, 2. the form of gods, 3. the names of gods, 4. the pleasure of gods, and 5. the majesty of gods. |
| 23 | 時，諸忉利天皆踊躍歡喜言：『增益諸天眾，減損阿須倫眾。』爾時，釋提桓因知忉利諸天有歡喜心，即作頌曰：
「『忉利諸天人， |
“The Trāyastriṃśa gods celebrated and rejoiced, saying, ‘The host of gods increases, and the host of asuras decreases!’ Śakra the Lord of Gods knew the Trāyastriṃśa gods were rejoicing, so he spoke in verse:
“‘The gods of the Trāyastriṃśa |
| 24 | 「闍尼沙神復言：『所以忉利諸天集法堂者，共議思惟，觀察稱量，有所教令，然後勅四天王，四王受教已，各當位而坐。其坐未久，有大異光照于四方，時，忉利天見此異光，皆大驚愕，今此異光將有何怪？餘大神天有威德者，皆亦驚恠，今此異光將有何怪？ | “The spirit Janavṛṣabha also said, ‘The Trāyastriṃśa gods had gathered in the Dharma Hall to discuss and contemplate together, making observations and determining what instructions to issue. Afterward, they gave the four god kings their orders. Accepting their instructions, the four god kings didn’t remain long in each of their positions. The light that shined in the four directions changed, and when the Trāyastriṃśa gods saw it change, they were shocked. “How strange that the light has changed!” The other great spirits and gods that were majestic were also surprised: “How strange that the light has changed!” |
| Great Brahmā Kumāra | ||
| 25 | 時，大梵王即化作童子，頭五角髻，在天眾上虛空中立，顏貌端正，與眾超絕，身紫金色，蔽諸天光。 | “‘Great Brahmā then appeared in the form of a child. His head had a five-pointed topknot, and he stood in the air above the assembly of gods. His handsomeness was far beyond that of the assembly. His body was purple gold in color, and his radiance outshined that of the gods. |
| 26 | 時，忉利天亦不起迎，亦不恭敬，又不請坐。時，梵童子隨所詣座，座生欣悅，譬如剎利水澆頭種，登王位時，踊躍歡喜。其坐未久，復自變身，作童子像，頭五角髻，在大眾上虛空中坐。譬如力士坐於安座，嶷然不動， | “‘The Trāyastriṃśa gods didn’t get up or look, nor did they pay their respects. They didn’t ask him to sit, either. Brahmā Kumāra then went and took his seat. [The god at that] seat was delighted like a warrior of a water-anointed lineage celebrating and rejoicing when he ascends to the throne. Soon after he sat, Brahmā transformed into the shape of a child whose head was crowned with a five-pointed topknot sitting in the sky above that great assembly. He was like a hero sitting on his secure throne, lofty and unmoving. |
| 27 | 而作頌曰：
「『調伏無上尊， |
“‘Then he spoke in verse:
“‘The disciplined and unsurpassed sage |
| 28 | 「時，梵童子說此偈已，告忉利天曰：『其有音聲，五種清淨，乃名梵聲。何等五？一者其音正直，二者其音和雅，三者其音清徹，四者其音深滿，五者周遍遠聞，具此五者，乃名梵音。 | “‘After he spoke this verse, Brahmā Kumāra addressed the Trāyastriṃśa gods, “When someone’s voice is pure in five ways, it comes to be called Brahmā’s voice. What are the five? 1. Their voice is genuine, 2. their voice is gentle, 3. their voice is clear, 4. their voice is sonorous, and 5. it’s heard all around and far away. A voice that has these five qualities is called Brahmā’s voice. |
| 29 | 我今更說，汝等善聽！如來弟子摩竭優婆塞，命終有得阿那含，有得斯陀含，有得須陀洹者，有生他化自在天者，有生化自在、兜率天、焰天、忉利天、四天王者，有生剎利、婆羅門、居士大家，五欲自然者。』 | “‘“Now, I will speak further. All of you, listen well! The Tathāgata’s disciples and laymen of Magadha who’ve become non-returners, once-returners, or stream-entrants when their lives ended have been born in the Paranirmitavaśavartin Heaven, Nirmāṇarati Heaven, Tuṣita Heaven, Yama Heaven, Trāyastriṃśa Heaven, and Heaven of the Four God Kings. They’ve been born to great clans of warriors, priests, and householders to whom the five desires come naturally.” |
| 30 | 時，梵童子以偈頌曰：
「『摩竭優婆塞， |
“‘Brahmā Kumāra then spoke in verse:
“‘“Of those laymen of Magadha |
| 31 | 「時，毗沙門王聞此偈已，歡喜而言：『世尊出世說真實法，甚奇！甚特！未曾有也。我本不知如來出世，說如是法。於未來世，當復有佛說如是法，能使忉利諸天發歡喜心。』 | “‘Upon hearing these verses, King Vaiśravaṇa rejoiced and said, “The Bhagavān has appeared in the world and teaches the true Dharma. It’s amazing, extraordinary, and unprecedented! I didn’t know a Tathāgata arose in the world and taught such a Dharma in the past, and there will again be a Buddha in the future who teaches such a Dharma that will cause the Trāyastriṃśa gods to rejoice at heart.” |
| 32 | 「時，梵童子告毗沙門王曰：『汝何故作此言？如來出世說如是法，為甚奇！甚特！未曾有也。如來以方便力說善不善，具足說法而無所得，說空淨法而有所得，此法微妙，猶如醍醐。』 | “‘Brahmā Kumāra told King Vaiśravaṇa, “Why do you say, ‘The Tathāgata appeared in the world and teaches such a Dharma. It’s amazing, extraordinary, and unprecedented!’? The Tathāgata teaches what’s good and not good with the power of skillful means. The fully expressed Dharma doesn’t attain anything, but the empty and pure Dharma does attain something. This Dharma is sublime like ghee.” |
| The Abodes of Mindfulness | ||
| 33 | 「時，梵童子又告忉利天曰：『汝等諦聽！善思念之，當更為汝說。如來、至真善能分別說四念處。何謂為四？一者內身觀，精勤不懈，專念不忘，除世貪憂。外身觀，精勤不懈，專念不忘，除世貪憂。受意法觀，亦復如是，精勤不懈，專念不忘，除世貪憂。 | “‘Brahmā Kumāra then told the Trāyastriṃśa gods, “All of you, listen closely, and consider it well! I will speak further for you. The Tathāgata, the Arhat, skillfully discerns and teaches the four abodes of mindfulness. What are the four? 1. Observe the body internally with diligence and not lazily, with focused attention that’s not lost, and by removing worldly greed and sorrow. Observe the body externally with diligence and not lazily, with focused attention that’s not lost, and by removing worldly greed and sorrow. [2-4.] Observe feelings, mind, and teachings in the same way with diligence and not lazily, with focused attention that’s not lost, and by removing worldly greed and sorrow. |
| 34 | 內身觀已，生他身智；內觀受已，生他受智；內觀意已，生他意智；內觀法已，生他法智，是為如來善能分別說四念處。 | “‘“After observing the body internally, the knowledge of other bodies arises. After observing feelings internally, the knowledge of other feelings arises. After observing the mind internally, knowledge of other minds arises. After observing the teachings internally, the knowledge of other teachings arises. This is how the Tathāgata skillfully discerns and teaches the four abodes of mindfulness. |
| The Seven Requisites of Samādhi | ||
| 35 | 復次，諸天！汝等善聽！吾當更說，如來善能分別說七定具。何等為七？正見、正志、正語、正業、正命、正方便、正念，是為如來善能分別說七定具。 | “‘“Furthermore, gods: All of you, listen well! I will speak further for you. The Tathāgata skillfully discerns and teaches seven requisites for samādhi. What are the seven? Right view, right intent, right speech, right action, right livelihood, right method, and right mindfulness. These are the seven requisites of samādhi that the Tathāgata skillfully discerns and teaches. |
| The Four Bases of Miraculous Power | ||
| 36 | 復次，諸天！如來善能分別說四神足，何等謂四？一者欲定滅行成就修習神足。二者精進定滅行成就修習神足。三者意定滅行成就修習神足。四者思惟定滅行成就修習神足，是為如來善能分別說四神足。』 | “‘“Furthermore, gods, the Tathāgata skillfully discerns and teaches four bases of miraculous power. What are the four? 1. The miraculous basis developed by accomplishing the samādhi of desire and cessation. 2. The miraculous basis developed by accomplishing the samādhi of effort and cessation. 3. The miraculous basis developed by accomplishing the samādhi of mind and cessation. 4. The miraculous basis developed by accomplishing the samādhi of contemplation and cessation.” |
| 37 | 「又告諸天：『過去諸沙門、婆羅門以無數方便，現無量神足，皆由四神足起；正使當來沙門、婆羅門無數方便，現無量神足，亦皆由是四神足起；如今現在沙門、婆羅門無數方便，現無量神足者，亦皆由是四神足起。』 | “‘He also told the gods, “Ascetics and priests in the past used countless methods and displayed measureless miraculous abilities that arose from these four bases of miraculous power. Even future ascetics and priests will use countless methods and display measureless miraculous abilities that will also arise from these four bases of miraculous power. They’re like ascetics and priests of the present who use countless methods and display measureless spiritual abilities that also arise from these four bases of miraculous power.” |
| 38 | 時，梵童子即自變化形為三十三身，與三十三天一一同坐，而告之曰：『汝今見我神變力不？』
答曰：『唯然已見。』 |
“‘Brahmā Kumāra then transformed his shape into thirty-three bodies, which sat with each of the Trāyastriṃśa gods, and each said, “Now, do you see my powers of transformation?”
“‘The gods answered, “Yes, we see them.” |
| 39 | 梵童子曰：『我亦修四神足故，能如是無數變化。』 | “‘Brahmā Kumāra said, “I’m capable of such countless transformations because I’ve cultivated these four bases of miraculous power, too.” |
| 40 | 「時，三十三天各作是念：『今梵童子獨於我坐而說是語，而彼梵童一化身語，餘化亦語；一化身默，餘化亦默。』 | “‘The Trāyastriṃśa gods each thought, “Now, Brahmā Kumāra is only sitting with and saying this to me, yet as this single conjured body of Brahmā Kumāra speaks, the other conjured bodies speak, too. When this one body is silent, the other conjured bodies are also silent.” |
| The Three Pathways | ||
| 41 | 時，彼梵童還攝神足，處帝釋坐，告忉利天曰：『我今當說，汝等善聽！如來、至真自以己力開三徑路，自致正覺。 | “‘That Brahmā Kumāra withdrew his miraculous ability and moved to where Lord Śakra was sitting. He told the Trāyastriṃśa gods, “Now, I will speak. All of you, listen well! The Tathāgata, the Arhat, opens three pathways with his own power, which brought about his own right awakening. |
| 42 | 何謂為三？或有眾生親近貪欲，習不善行，彼人於後近善知識，得聞法言，法法成就，於是離欲捨不善行，得歡喜心，恬然快樂，又於樂中，復生大喜； | “‘“What are the three? Sometimes, there are sentient beings that are friends of greed and perform unskillful practices. Later, those people are close to good friends, hear the words of the teachings, and accomplish each teaching. Thereupon, they part with desire for those unskillful practices and abandon them. They attain a joyous heart, peacefulness, and happiness. In that happiness, they again feel great joy. |
| 43 | 如人捨於麤食，食百味飯，食已充足，復求勝者。行者如是，離不善法，得歡喜樂，又於樂中，復生大喜，是為如來自以己力開初徑路，成最正覺。 | “‘“They are like someone who abandons crude food for food with a hundred flavors. They’re satisfied after eating it, but they again seek something greater. The practitioner is like this who parts with unskillful teachings. They attain a joyous heart and happiness. In that happiness, they again feel great joy. This is the first pathway opened by the Tathāgata with his own power, which achieved the supreme and correct awakening. |
| 44 | 又有眾生多於瞋恚，不捨身、口、意惡業，其人於後遇善知識，得聞法言，法法成就，離身惡行、口、意惡行，生歡喜心，恬然快樂，又於樂中，復生大喜； | “‘“There are also sentient beings with much anger. They don’t abandon evil deeds of body, mouth, and mind. Later, those people meet good friends, hear the words of the teachings, and accomplish each teaching. They part with evil physical actions and evil verbal and mental actions. They attain a joyous heart, peacefulness, and happiness. In that happiness, they again feel great joy. |
| 45 | 如人捨於麤食，食百味飯，食已充足，復求勝者。行者如是，離不善法，得歡喜樂，又於樂中，復生大喜，是為如來開第二徑路。 | “‘“They are like someone who abandons crude food for food with a hundred flavors. They’re satisfied after eating it, but they again seek something greater. The practitioner is like this who parts with unskillful teachings. They attain a joyous heart and happiness. In that happiness, they again feel great joy. This is the second pathway opened by the Tathāgata. |
| 46 | 又有眾生愚冥無智，不識善惡，不能如實知苦、習、盡、道，其人於後遇善知識，得聞法言，法法成就，識善不善，能如實知苦、習、盡、道，捨不善行，生歡喜心，恬然快樂，又於樂中，復生大喜； | “‘“There are also sentient beings that are foolish, benighted, and uneducated. They don’t recognize good and evil and aren’t able to truly know suffering, its formation, its cessation, and the path. Later, those people meet good friends, hear the words of the teachings, and accomplish each teaching. They recognize what’s good and not good, can truly know suffering, its formation, its cessation, and the path, and they abandon unskillful practices. They attain a joyous heart, peacefulness, and happiness. In that happiness, they again feel great joy. |
| 47 | 如人捨於麤食，食百味飯，食已充足，復求勝者。 行者如是，離不善法，得歡喜樂，又於樂中，復生大喜，是為如來開第三徑路。』 | “‘“They are like someone who abandons crude food for food with a hundred flavors. They’re satisfied after eating it, but they again seek something greater. The practitioner is like this who parts with unskillful teachings. They attain a joyous heart and happiness. In that happiness, they again feel great joy. This is the third pathway opened by the Tathāgata.”’” |
| 48 | 「時，梵童子於忉利天上說此正法，毗沙門天王復為眷屬說此正法，闍尼沙神復於佛前說是正法，世尊復為阿難說此正法，阿難復為比丘、比丘尼、優婆塞、優婆夷說是正法。」 | Brahmā Kumāra then went up to the Trāyastriṃśa Heaven to teach this correct Dharma. The god king Vaiśravaṇa and his followers also taught this correct Dharma. The spirit Janavṛṣabha also taught this correct Dharma before the Buddha. The Bhagavān also taught this correct Dharma for Ānanda. Ānanda also taught this correct Dharma for the monks, nuns, laymen, and laywomen. |
| 49 | 是時，阿難聞佛所說，歡喜奉行。 | When Ānanda heard what the Buddha taught, he rejoiced and approved. |
