Volume 1 Part 1 Chapter 6

[pg65]

Chapter 6 Reflections on Perfections

第六章省察諸波羅蜜

第六章省察诸波罗蜜

The Future Buddha, Sumedha, was delighted with both the prophetic words of the Buddha Dīpaṅkara and the encouraging words of Devas and Brahmās, and he reflected thus when Devas and Brahmās had departed:
"Buddhas are not speakers of ambiguous words nor are they given to speaking of futile things. Never have their words proved wrong. Surely, I will become a Buddha."

須彌陀菩薩對於燃燈佛的預言和天神與梵天的鼓勵感到很歡喜。在天神與梵天離去之後，他如此省察：
「佛陀是不會說意義含糊的話，也不會空口說白話。他們的話不曾錯過。肯定的，我會成佛。」

须弥陀菩萨对于燃灯佛的预言和天神与梵天的鼓励感到很欢喜。在天神与梵天离去之后，他如此省察：
「佛陀是不会说意义含糊的话，也不会空口说白话。他们的话不曾错过。肯定的，我会成佛。」

"As a stone thrown upwards certainly falls back upon the ground, so the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha."

「一粒拋向天空的石頭肯定會掉回地上，同樣地，佛陀之言是永遠不會錯的。肯定的，我會成佛。」

「一粒抛向天空的石头肯定会掉回地上，同样地，佛陀之言是永远不会错的。肯定的，我会成佛。」

"Again, as death certainly comes to living beings, so the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha."

「再者，生者必有死亡的一天。同樣地，佛陀之言是永遠不會錯的。肯定的，我會成佛。」

「再者，生者必有死亡的一天。同样地，佛陀之言是永远不会错的。肯定的，我会成佛。」

"Again, as the sun certainly rises at the end of night, so the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha."

"Again, as a lion certainly roars on coming out of his den, so the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha."

「再者，有如獅子從洞穴出來之後肯定會嘯吼，同樣地，佛陀之言是永遠不會錯的。肯定的，我會成佛。」

「再者，有如狮子从洞穴出来之后肯定会啸吼，同样地，佛陀之言是永远不会错的。肯定的，我会成佛。」

"Again, as birth certainly follows conception in woman, the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha."

「再者，有如受孕之後必會出世，同樣地，佛陀之言是永遠不會錯的。肯定的，我會成佛。」

「再者，有如受孕之后必会出世，同样地，佛陀之言是永远不会错的。肯定的，我会成佛。」

Reflecting on these similes, Sumedha was certain that he would definitely attain Buddhahood in accordance with Buddha Dīpaṅkara's prophetic words. And he thought to himself thus: [pg66] "Well, I will make a thorough search in the basic principle (concerning the three worlds[1. These are kāmāvacara, rūpāvacara and arūpāvacara, the realm of sensuality, the realm of materiality and the realm of immateriality respectively.]) in all the ten directions for the conditions of the attainment of Buddhahood."

如此省察這些例子之後，須彌陀肯定自己會有如燃燈佛的預言一般證得佛果。過後他想：「好，我將透徹地探索十方 ( 指三界[1.三界是欲界 (kāmāvacara)、色界 (rūpāvacara) 與無色界 (arūpāvacara)。] ) 成就佛果的因緣之基本原則。」

如此省察这些例子之后，须弥陀肯定自己会有如燃灯佛的预言一般证得佛果。过后他想：「好，我将透彻地探索十方 ( 指三界[1.三界是欲界 (kāmāvacara)、色界 (rūpāvacara) 与无色界 (arūpāvacara)。] ) 成就佛果的因缘之基本原则。」

Thus he thought about and investigated those factors which condition the attainment of Buddhahood (Buddhakara Dhamma)[2. The author points out that the wisdom involved in such mental investigation is called Perfection Investigating Wisdom (Pāramī-pavicaya-ñāṇa). The wisdom that arose in Sumedha's mental process was of great potent. It helped him see clearly the Perfections, the great sacrifices and the practices, all of which are essential in gaining Omniscience and are called constituent elements of Enlightenment (Bodhi-sambhara). This Wisdom was achieved by himself, without the help of a teacher. According to the Sub-Commentary on the Dhammasaṅgaṇī, it was the fore-runner of the arising of Omniscience in him.
The author continues to explain: Buddha Dīpaṅkara had merely predicted Sumedha's becoming a Buddha. He did not expound on what and how to practice for becoming one. Sumedha had to think about and find out those practices with his own Perfection Investigating Wisdom, and when he did so he came to see very clearly what to practise and how to proceed.
Then the author reproduces a long verse that depicts Sumedha's investigation of the Ten Perfections from the Paramīdawgan Pyo of Shin Sīlavaṁsa.
The phrase "basic principle" in the aforesaid paragraph is the translation of the Pāḷi 'dhammadhātu', of which 'dhātu' literally means 'a phenomenon that carries its own nature'. That is to say, it is a phenomenon that is not created by anyone, but which arises on its own as conditioned by a cause. If a phenomenon is created by someone, is cannot be said to be a natural phenomenon. Therefore, "basic principle" means 'a phenomenon that arises not through a person's effort but as a result of natural conditions and circumstances, which in Pāḷi is Dhammadhātu."
If one wants to look for Buddha-making factors, one should do so in the basic principle, dhammadhātu; hence, "I will make a thorough search in the basic principle" (vicināmi dhammadhātuyā). In contrast, when an individual is meant and not a principle, one may say in Pāḷi, lokadhātuya, "in the world" (What this means is that a principle is concerned with dhammadhātu whereas an individual is concerned with lokadhātu.) For instance, there is such a saying as "there cannot be two contemporary Buddhas in the world (lokadhātu)". Here as the saying concerns an individual, lokadhātu, the "world" is used instead of dhammadhātu.].

因此他省察成就佛果的種種因緣，即：「佛行法[2. 作者指出此一省察智是為「波羅蜜思擇智」(Pāramī-pavicaya-ñāṇa)。在須彌陀心流中生起的此一智慧具有極大的潛能。它有助於清楚地省察諸波羅蜜、捨離與善行，這些都是證悟一切知智的要素，被稱為菩提資糧 (Bodhi-sambhara)。這智慧是無師自通的。根據《法聚論》(Dhammasaṅgaṇī) 的疏鈔，這智慧是一切知智的前導。
作者繼續解釋：燃燈佛只是預言須彌陀在未來會成佛。他並沒有開示如何修習才能成佛。須彌陀必須以波羅蜜思擇智來自己省察及探索這些修行法。當他如此省察時，他很清楚的看到如何去修習與進行。
前一段的「基本原則」是譯自巴利文的 dhammadhātu ( 法界 )。Dhātu ( 界 ) 意即「自然現象」，即是說它並不是受某人製造出來的現象，而是由某種因緣自然生起的。若某種現象有造物者，它即不能稱為自然現象。因此「基本原則」( 法界 ) 是指「不是緣於某人的造作，而是自然因緣的成果之現象。」] 」(Buddhakara Dhamma)。

因此他省察成就佛果的种种因缘，即：「佛行法[2. 作者指出此一省察智是为「波罗蜜思择智」(Pāramī-pavicaya-ñāṇa)。在须弥陀心流中生起的此一智慧具有极大的潜能。它有助于清楚地省察诸波罗蜜、舍离与善行，这些都是证悟一切知智的要素，被称为菩提资粮 (Bodhi-sambhara)。这智慧是无师自通的。根据《法聚论》(Dhammasaṅgaṇī) 的疏钞，这智慧是一切知智的前导。
作者继续解释：燃灯佛只是预言须弥陀在未来会成佛。他并没有开示如何修习才能成佛。须弥陀必须以波罗蜜思择智来自己省察及探索这些修行法。当他如此省察时，他很清楚的看到如何去修习与进行。
前一段的「基本原则」是译自巴利文的 dhammadhātu ( 法界 )。Dhātu ( 界 ) 意即「自然现象」，即是说它并不是受某人制造出来的现象，而是由某种因缘自然生起的。若某种现象有造物者，它即不能称为自然现象。因此「基本原则」( 法界 ) 是指「不是缘于某人的造作，而是自然因缘的成果之现象。」] 」(Buddhakara Dhamma)。

[pg67]

(1) Perfection of Alms-giving

一、佈施波羅蜜

一、布施波罗蜜

While Sumedha was engaged thus in investigation of the Buddha-making factors, he discovered first the Perfection of Alms-giving which former Bodhisattas had always followed and practised and which was like a highway to the state of Buddhahood.

當須彌陀正在省察成佛的因素時，他首先發現到過去諸菩薩皆修習佈施波羅蜜；它有如一條通向佛果的康莊大道。

当须弥陀正在省察成佛的因素时，他首先发现到过去诸菩萨皆修习布施波罗蜜；它有如一条通向佛果的康庄大道。

Then he admonished himself thus: "Sumedha, if you are, desirous of attaining the Knowledge of the Path and Fruition, and Omniscience[3. That is becoming a Buddha, says the author.] you should constantly establish first the Perfection of Alms-giving and make efforts to become accomplished in fulfilling it."

他訓誡自己道：「須彌陀，若你欲證悟道果智與一切知智，你首先必須持續不斷地培育佈施波羅蜜，以使它達到圓滿。」

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你首先必须持续不断地培育布施波罗蜜，以使它达到圆满。」

He continued to admonish himself thus: "When a jar full with liquid is overturned, it pours out all its contents; likewise, Sumedha, you should give alms to all, be they low, middling or high, leaving nothing with you[4. Details of the Perfection are given in the Anudīpanī. So are details of each and every item of the remaining Perfections.].''

「當一個盛滿水的水壺被倒轉過來時，內盛之水全部流出，同樣地，須彌陀，你應盡你所有，不分上、中、下地佈施予一切眾生。」

「当一个盛满水的水壶被倒转过来时，内盛之水全部流出，同样地，须弥陀，你应尽你所有，不分上、中、下地布施予一切众生。」

(2) Perfection of Morality

二、持戒波羅蜜

二、持戒波罗蜜

After discovering and reflecting on the Perfection of Alms-giving, he went on to contemplate thus: "The Perfection of Alms-giving alone cannot constitute all the Buddha-making factors. There must be other factors, too, that contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them."

當發現與省察了佈施波羅蜜之後，他繼續省察：「佈施波羅蜜不可能是成佛的唯一因素，肯定還有其他因素有助於成就道果智與一切知智，我必須探索。」

当发现与省察了布施波罗蜜之后，他继续省察：「布施波罗蜜不可能是成佛的唯一因素，肯定还有其他因素有助于成就道果智与一切知智，我必须探索。」

When he investigated thus, he discovered Morality as the second Perfection which former Bodhisattas had always cultivated and fulfilled."

如此省察時，他發現持戒是過去諸菩薩皆修習的第二個波羅蜜。

如此省察时，他发现持戒是过去诸菩萨皆修习的第二个波罗蜜。

He admonished himself thus: "Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of morality and make efforts to become accomplished in fulfilling the Perfection of morality."

他訓誡自己道：「須彌陀，若你欲證悟道果智與一切知智，你必須持續不斷地培育持戒波羅蜜，以使它達到圓滿。」

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育持戒波罗蜜，以使它达到圆满。」

[pg68]

He continued to admonish himself: "The yak[5. The author also mentions its Pāḷi name: camari.] protects its tail even at the risk of its life; if the tail should happen to be caught in something. it would rather die than damage it in making an effort to release it; likewise, Sumedha, you should observe morality in the four purifying fields. Namely, (1) Pātimokkhasaṁvara[6. Pātimokkhasaṁvara: restraint according to the Pātimokkha; Pātimokkha is the name of the collection of precepts for members of the Saṅgha.], (2) Indriyasaṁvara [7. Indriyasaṁvara: restraint of the controlling faculties.], (3) Ājivapārisuddhi[8. Ājivapārisuddhi: purity of, livelihood.] and (4) Paccayasannissita[9. Paccayasannissita: wise use of a bhikkhu's requisites.], which form the basis of meritorious deeds. As the yak gives up its life in protecting its tail, so you should safeguard your morality constantly."

「若尾巴被夾住時，犛牛[5. 犛牛的巴利文是camarī。]會不惜性命地保護牠的尾巴，寧願死也不肯因掙扎而弄傷了尾巴。同樣地，須彌陀，你必須以四清淨法來持戒，即是 (1) 別解脫律儀[6. 別解脫律儀是據別解脫戒 (Pātimokkha) 去攝受。] (Pātimokkhasaṁvara)、(2) 根律儀[7. 根律儀即是防護諸根。] (Indriyasaṁvara)、(3) 活命遍淨[8. 活命遍淨即是正命。] (Ājivapārisuddhi) 與 (4) 資具依止[9. 資具依止是指比丘省察善用四資具。] (Paccayasannissita)。它們是善業的根基。有如犛牛不惜性命地保護尾巴，你必須不斷地防護自己的戒律。」

「若尾巴被夾住时，犛牛[5. 犛牛的巴利文是camarī。]会不惜性命地保护它的尾巴，宁愿死也不肯因挣扎而弄伤了尾巴。同样地，须弥陀，你必须以四清净法来持戒，即是 (1) 别解脱律仪[6. 别解脱律仪是据别解脱戒 (Pātimokkha) 去摄受。] (Pātimokkhasaṁvara)、(2) 根律仪[7. 根律仪即是防护诸根。] (Indriyasaṁvara)、(3) 活命遍淨[8. 活命遍淨即是正命。] (Ājivapārisuddhi) 与 (4) 资具依止[9. 资具依止是指比丘省察善用四资具。] (Paccayasannissita)。它们是善业的根基。有如牦牛不惜性命地保护尾巴，你必须不断地防护自己的戒律。」

(3) Perfection of Renunciation

三、出離波羅蜜

三、出离波罗蜜

After discovering and reflecting on the Perfection of Morality, he went on to contemplate thus: "These two Perfection alone cannot constitute the Buddha-making factors. There must be other factors, too, that contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them."

發現與省察了持戒波羅蜜之後，他繼續省察：「這兩個波羅蜜不可能是成佛的全部因素。肯定還有其他因素有助於成就道果智與一切知智，我必須探索。」

发现与省察了持戒波罗蜜之后，他继续省察：「这两个波罗蜜不可能是成佛的全部因素。肯定还有其他因素有助于成就道果智与一切知智，我必须探索。」

When he investigated thus, he discovered Renunciation as the third Perfection which former Bodhisattas had always cultivated and fulfilled.

如此省察時，他發現出離是過去諸菩薩皆修習的第三個波羅蜜。

如此省察时，他发现出离是过去诸菩萨皆修习的第三个波罗蜜。

他訓誡自己道：「須彌陀，若你欲證悟道果智與一切知智，你必須持續不斷地培育出離波羅蜜，以使它達到圓滿。」

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育出离波罗蜜，以使它达到圆满。」

He continued to admonish himself: "A man imprisoned for a long time and suffering from torture all the time, looks only for an opportunity to escape; likewise, Sumedha, you should regard all the existences in the [pg69] realms of sensuality, materiality and immateriality as prisons and look towards renunciation to escape from all these existences."

「當人長期受困與時時刻刻受盡折磨時，他只會尋找機會逃脫。同樣地，須彌陀，你必須視欲、色與無色三界為牢獄，並尋找出離以逃脫三界。」

「当人长期受困与时时刻刻受尽折磨时，他只会寻找机会逃脱。同样地，须弥陀，你必须视欲、色与无色三界为牢狱，并寻找出离以逃脱三界。」

(4) Perfection of Wisdom

四、智慧波羅蜜

四、智慧波罗蜜

After discovering and reflecting on the Perfection of Renunciation, he went on to contemplate thus: "These three alone cannot constitute the Buddha-making factors. There must be other factors, too, that contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them."

發現與省察了出離波羅蜜之後，他繼續省察：「這三個波羅蜜不可能是成佛的全部因素。肯定還有其他的因素有助於成就道果智與一切知智，我必須探索。」

发现与省察了出离波罗蜜之后，他继续省察：「这三个波罗蜜不可能是成佛的全部因素。肯定还有其他的因素有助于成就道果智与一切知智，我必须探索。」

When he investigated thus, he discovered Wisdom as the fourth Perfection which former Bodhisattas had always cultivated and fulfilled.

如此省察時，他發現智慧是過去諸菩薩皆修習的第四個波羅蜜。

如此省察时，他发现智慧是过去诸菩萨皆修习的第四个波罗蜜。

他訓誡自己道：「須彌陀，若你欲證悟道果智與一切知智，你必須持續不斷地培育智慧波羅蜜，以使它達到圓滿。」

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育智慧波罗蜜，以使它达到圆满。」

He continued to admonish himself: "A bhikkhu on his alms-round receives sufficient food by going to one household after another, be they low, middling or high; likewise, Sumedha, you should always approach all learned persons, irrespective of their depth of learning, and ask them the facts and the meaning of all that should be known by raising questions such as "Sir, what is meritorious? What is demeritorious? What is faulty? What is faultless?" and so on. You should thus make an effort to become accomplished in the Perfection of Wisdom. When you are thus accomplished, you will attain the Knowledge of the Path and Fruition, and Omniscience."

「比丘不分上中下地逐戶托缽以獲得足夠的食物。同樣地，須彌陀，你必須時常向一切有學問的人請教。不管他們的學問有多深，都向他們發問以請教應懂的知識。譬如問道：「先生，什麼是善？什麼是惡？什麼是錯？什麼是對？」等等。你必須致力於成就智慧波羅蜜。當你成功圓滿它時，你將證得道果智與一切知智。」

「比丘不分上中下地逐户托钵以获得足够的食物。同样地，须弥陀，你必须时常向一切有学问的人请教。不管他们的学问有多深，都向他们发问以请教应懂的知识。譬如问道：「先生，什么是善？什么是恶？什么是错？什么是对？」等等。你必须致力于成就智慧波罗蜜。当你成功圆满它时，你将证得道果智与一切知智。」

(5) Perfection of Energy

五、精進波羅蜜

五、精进波罗蜜

After discovering and reflecting on the Perfection of Wisdom, he went on to contemplate thus: "These four Perfections alone cannot constitute the Buddha-making factors. There must be other Perfections, too, that [pg70] contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them."

發現與省察了智慧波羅蜜之後，他繼續省察：「這四個波羅蜜不可能是成佛的全部因素。肯定還有其他因素有助於成就道果智與一切知智，我必須探索。」

发现与省察了智慧波罗蜜之后，他继续省察：「这四个波罗蜜不可能是成佛的全部因素。肯定还有其他因素有助于成就道果智与一切知智，我必须探索。」

When he investigated thus, he discovered Energy as the fifth Perfection which former Bodhisattas cultivated and fulfilled.

如此省察時，他發現精進波羅蜜是過去諸菩薩皆修習的第五個波羅蜜。

如此省察时，他发现精进波罗蜜是过去诸菩萨皆修习的第五个波罗蜜。

他訓誡自己道：「須彌陀，若你欲證得道果智與一切知智，你必須持續不斷地培育精進波羅蜜，以使它達到圓滿。」

他训诫自己道：「须弥陀，若你欲证得道果智与一切知智，你必须持续不断地培育精进波罗蜜，以使它达到圆满。」

He continued to admonish himself: "Crouching, standing and walking, the lion, king of beasts, is possessed of undiminished energy in the postures of crouching, standing and walking, and is always alert; likewise, Sumedha, you should constantly arouse your energy in all your existences. When you are accomplished in fulfilling the Perfection of Energy, you will attain the Knowledge of the Path and Fruition, and Omniscience."

「身為萬獸之王的獅子無論是在蹲伏、站立或行走的姿勢，皆具有毫不退減的精力與警覺。同樣地，須彌陀，你必須在每一生裡持續不斷地激起精進力。當你成功圓滿它時，你將證得道果智與一切知智。」

「身为万兽之王的狮子无论是在蹲伏、站立或行走的姿势，皆具有毫不退减的精力与警觉。同样地，须弥陀，你必须在每一生里持续不断地激起精进力。当你成功圆满它时，你将证得道果智与一切知智。」

(6) Perfection of Forbearance

六、忍辱波羅蜜

六、忍辱波罗蜜

After discovering and reflecting on the Perfection of Energy, he went on to contemplate thus: "These five Perfections alone cannot constitute the Buddha-making factors. There must be other factors, too, that contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them."

發現與省察了精進波羅蜜之後，他繼續省察：「這五個波羅蜜不可能是成佛的全部因素。肯定還有其他有助於成就道果智與一切知智的因素，我必須探索。」

发现与省察了精进波罗蜜之后，他继续省察：「这五个波罗蜜不可能是成佛的全部因素。肯定还有其他有助于成就道果智与一切知智的因素，我必须探索。」

When he investigated thus, he discovered Forbearance as the sixth Perfection which former Bodhisattas had always cultivated and fulfilled.

如此省察時，他發現忍辱是過去諸菩薩皆修習的第六個波羅蜜。

如此省察时，他发现忍辱是过去诸菩萨皆修习的第六个波罗蜜。

Then he admonished himself thus: "Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience. You should constantly establish the Perfection of Forbearance without being inconsistent, such as being tolerant sometimes and not at other times, being patient with some people and not with others; if you can practise thus you will attain the Knowledge of the Path and Fruition, and Omniscience."

他訓誡自己道：「須彌陀，若你欲證得道果智與一切知智，你必須持續不斷地培育忍辱波羅蜜。絕不可因人因時而有所差別。若你能如此修持，你將證得道果智與一切知智。」

他训诫自己道：「须弥陀，若你欲证得道果智与一切知智，你必须持续不断地培育忍辱波罗蜜。绝不可因人因时而有所差别。若你能如此修持，你将证得道果智与一切知智。」

[pg71]

He continued to admonish himself: "This great earth shows no signs of love or hate towards all the things that are dumped upon it but forbears them whether they are clean and good or unclean and foul; likewise, Sumedha, you should put up with all that is done to you be it in honour or in contempt. When you are accomplished in fulfilling the Perfection of Forbearance, you will attain the Knowledge of the Path and Fruition, and Omniscience."

「大地對一切異於其身之物皆不顯示愛恨之相，而只是默默地承受，無論它們是清潔與美好的，或是污穢與惡臭的。同樣地，須彌陀，無論人們稱讚或輕視你，你都必須忍受它們。當你成功圓滿了忍辱波羅蜜時，你將證得道果智與一切知智。」

「大地对一切异于其身之物皆不显示爱恨之相，而只是默默地承受，无论它们是清洁与美好的，或是污秽与恶臭的。同样地，须弥陀，无论人们称赞或轻视你，你都必须忍受它们。当你成功圆满了忍辱波罗蜜时，你将证得道果智与一切知智。」

(7) Perfection of Truthfulness

七、真實波羅蜜

七、真实波罗蜜

After discovering and reflecting on the Perfection of Forbearance, he went on to investigate thus: "These six alone cannot constitute the Buddha-making factors. There must be other factors, too, that contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them."

發現與省察了忍辱波羅蜜之後，他繼續省察：「這六個波羅蜜不可能是成佛的全部因素。肯定還有其他因素有助於成就道果智與一切知智。我必須探索。」

发现与省察了忍辱波罗蜜之后，他继续省察：「这六个波罗蜜不可能是成佛的全部因素。肯定还有其他因素有助于成就道果智与一切知智。我必须探索。」

When he investigated thus, he discovered Truthfulness as the seventh Perfection which former Bodhisattas had always followed and practised.

如此省察時，他發現真實是過去諸菩薩皆修習的第七個波羅蜜。

如此省察时，他发现真实是过去诸菩萨皆修习的第七个波罗蜜。

Then he admonished himself thus: "Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Truthfulness which is speaking only the truth and not making double speech such as being truthful sometimes and not truthful at other times; speaking truthfully to some people and not truthfully to others, if you fulfil the Perfection of Truthfulness by speaking only the truth, you will attain the Knowledge of the Path and Fruition, and Omniscience."

他訓誡自己道：「須彌陀，若你欲證悟道果智與一切知智，你必須持續不斷地培育真實波羅蜜。你只可說真話，所說的話絕不可時真時假或因人而有真假。若你能只說真話，在圓滿了真實波羅蜜時，你將證得道果智與一切知智。」

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育真实波罗蜜。你只可说真话，所说的话绝不可时真时假或因人而有真假。若你能只说真话，在圆满了真实波罗蜜时，你将证得道果智与一切知智。」

He continued to admonish himself: "The morning star which serves as a guiding light keeps steady on its course, never deviating from it, irrespective of the season, whether it is rainy, cold or hot; likewise, Sumedha, you should not deviate from the Path of Truth - the Path that consists of eight sectors, namely, what you see, what you hear, what you feel, what you know; what you do not see, what you do not hear, what you do not feel and [pg72] what you do not know[10. The author explains the meaning of this as: say you see, hear, feel or know what you do see, hear, feel or know respectively; similarly say you do not see, hear, feel or know what you do not see, hear, feel or know. You stand on the Path of Truth only when you say that you see what you do see with your eyes in the case of seeing: only when you say you hear what you hear with your ears in the case of hearing: only when you say you feel with your nose, tongue or body in the case of feeling: only when you say you know what you know with your mind in the case of knowing. The same holds good in the case of not seeing, not hearing, not feeling and not knowing. Such a speech established on the Path of Truth is said to be Ariyavohāra (Speech of the Noble Ones), says the Buddha.]. When you are accomplished in fulfilling the Perfection of Truthfulness, you will attain the Knowledge of the Path and Fruition, and Omniscience."

「指航的晨星絕不因季節的變異 ( 如雨季、冬季或夏季 ) 而偏移其軌道。同樣地，須彌陀，你絕不可偏移了八部真實之道，即是所見、所聞、所感、所知、所不見、所不聞、所不感與所不知。當成功圓滿了真實波羅蜜時，你將證得道果智與一切知智。」

「指航的晨星绝不因季节的变异 ( 如雨季、冬季或夏季 ) 而偏移其轨道。同样地，须弥陀，你绝不可偏移了八部真实之道，即是所见、所闻、所感、所知、所不见、所不闻、所不感与所不知。当成功圆满了真实波罗蜜时，你将证得道果智与一切知智。」

(8) Perfection of Resolution

八、決意波羅蜜

八、决意波罗蜜

After discovering and reflecting on the Perfection of Truthfulness, he went on to contemplate thus: "These seven alone cannot constitute the Buddha-making factors. There must be other factors, too, that contribute to the maturity of the Path and Fruition, and Omniscience. I shall investigate them."

發現與省察了真實波羅蜜之後，他繼續省察：「這七個波羅蜜不可能是成佛的全部因素。肯定還有其他因素有助於成就道果智與一切知智，我必須探索。」

发现与省察了真实波罗蜜之后，他继续省察：「这七个波罗蜜不可能是成佛的全部因素。肯定还有其他因素有助于成就道果智与一切知智，我必须探索。」

When he investigated thus, he discovered Resolution as the eighth Perfection which former Bodhisattas had always cultivated and fulfilled.

如此省察時，他發現決意是過去諸菩薩皆修習的第八個波羅蜜。

如此省察时，他发现决意是过去诸菩萨皆修习的第八个波罗蜜。

Then he admonished himself thus: "Sumedha, if you are desirous of attaining the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Resolution. When you fulfil it steadfastly without wavering, you will attain the Knowledge of the Path and Fruition, and Omniscience."

他訓誡自己道：「須彌陀，若你欲證悟道果智與一切知智，你必須持續不斷地培育決意波羅蜜。當你不動搖地圓滿了它時，你將證得道果智與一切知智。」

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育决意波罗蜜。当你不动摇地圆满了它时，你将证得道果智与一切知智。」

He continued to admonish himself: "A big rocky mountain that stands in a solid mass is not shaken by strong winds, but remains rooted in its place; likewise, Sumedha, you should perform without fail and at all times meritorious deeds which you have resolved to do. When you are accomplished in fulfilling the Perfection of [pg73] Resolution, you will attain the Knowledge of the Path and Fruition, and Omniscience[11. Here the author explains that resolution means determination to see things happen the way you like once you have resolved, "I will do this or that, and I will make it happen in this manner," and so on. For instance, Prince Temiya made up his mind to assume the guise of a deaf and dumb person though he was not deaf or dumb, until he was permitted to renounce the world; such a determination is called adhiṭṭhāna, resolution. Temiya's story is contained in the Mūgapakkha-Jātaka (No.539). He was the Bodhisatta born as the son of the king of Kāsi. Even in his infancy he recollected his past lives, one of which was being in the state of severe suffering called Ussada-niraya, owing to his giving orders of punishment to convicted criminals. His recollection made him hate kingship bitterly, and at the advice of the goddess of his parasol, who had been his mother in a former existence, he resolved to pretend to be an invalid who could neither hear nor speak. For sixteen years the royal parents tried in vain to break his determination. As the last attempt they appointed him king for one week, but he was not happy to rule the country and remained firm in his determination. He was then ordered to be clubbed to death and buried in the charnel ground. Sunanda the charioteer took him there in a chariot, and while he was digging the grave, Temiya spoke to him and expressed his wish to lead an ascetic life. The matter was reported to the palace, and the king and queen rushed to the scene. But after listening to a sermon delivered by Temiya who was now an ascetic they all joined him by becoming ascetics themselves.]."

「一座岩石山嶽在受到暴風吹打時，依舊穩固地立於原地，絕不動搖，同樣地，須彌陀，你必須時時刻刻如願行善。當成功圓滿了決意波羅蜜時，你將證得道果智與一切知智。」

「一座岩石山岳在受到暴风吹打时，依旧稳固地立于原地，绝不动摇，同样地，须弥陀，你必须时时刻刻如愿行善。当成功圆满了决意波罗蜜时，你将证得道果智与一切知智。」

(9) Perfection of Loving-kindness

九、慈波羅蜜

九、慈波罗蜜

After discovering and reflecting on the Perfection of Resolution, he went on to contemplate thus: "These eight alone cannot constitute the Buddha-making factors. There must be other factors, too, that contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them."

發現與省察了決意波羅蜜之後，他繼續省察：「這八個波羅蜜不可能是成佛的全部因素。肯定還有其他因素有助於成就道果智與一切知智，我必須探索。」

发现与省察了决意波罗蜜之后，他继续省察：「这八个波罗蜜不可能是成佛的全部因素。肯定还有其他因素有助于成就道果智与一切知智，我必须探索。」

When he investigated thus, he discovered Loving-kindness as the ninth Perfection which former Bodhisattas had always cultivated and fulfilled.

如此省察時，他發現慈是過去諸菩薩皆修習的第九個波羅蜜。

如此省察时，他发现慈是过去诸菩萨皆修习的第九个波罗蜜。

Then he admonished himself thus: "Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish [pg74] the Perfection of Loving-kindness; and make effort to cultivate and practise the meditation of loving-kindness (Metta-bhāvanā) in a peerless manner."

他訓誡自己道：「須彌陀，若你欲證悟道果智與一切知智，你必須持續不斷地培育慈波羅蜜和以無比的方式去修習慈心。」

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育慈波罗蜜和以无比的方式去修习慈心。」

He continued to admonish himself: "Water suffuses with coolness all who bathe, the virtuous and the wicked alike, and cleanses them of dust and dirt; likewise, Sumedha, you should develop goodwill equally towards those who wish for your welfare and those who do not. When you are accomplished in fulfilling the Perfection of Loving-kindness, you will attain the Knowledge of the Path and Fruition, and Omniscience."

「對於所有來洗澡的人，不論是有道德或邪惡之人，水皆給與他們清涼，也為他們清除塵土。同樣地，須彌陀，無論眾生願你幸福與否，你都必須平等地對他們懷有慈心，當你成功圓滿了慈波羅蜜時，你將證得道果智與一切知智。」

「对于所有来洗澡的人，不论是有道德或邪恶之人，水皆给与他们清凉，也为他们清除尘土。同样地，须弥陀，无论众生愿你幸福与否，你都必须平等地对他们怀有慈心，当你成功圆满了慈波罗蜜时，你将证得道果智与一切知智。」

(10) Perfection of Equanimity

十、捨波羅蜜

十、舍波罗蜜

After discovering and reflecting on the Perfection of Loving-kindness he went on to contemplate thus: "These nine alone cannot constitute the Buddha-making factors. There must be other Perfections, too, that contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them."

發現與省察了慈波羅蜜之後，他繼續省察：「這九個波羅蜜不可能是成佛的全部因素。肯定還有其他因素有助於成就道果智與一切知智，我必須探索。」

发现与省察了慈波罗蜜之后，他继续省察：「这九个波罗蜜不可能是成佛的全部因素。肯定还有其他因素有助于成就道果智与一切知智，我必须探索。」

When he investigated thus, he discovered Equanimity as the tenth Perfection which former Bodhisattas had always cultivated and fulfilled.

如此省察時，他發現捨是過去諸菩薩皆修習的第十個波羅蜜。

如此省察时，他发现舍是过去诸菩萨皆修习的第十个波罗蜜。

Then he admonished himself thus: "Sumedha, a pair of scales remains steady without tipping to one side or the other when poised by equal weights; likewise if you remain evenly balanced in mind when faced with happiness or suffering, you will attain the Knowledge of the Path and Fruition, and Omniscience."

他訓誡自己道：「當秤的兩端放有同等重量時，它不向任何一方偏斜。同樣地，若你的心能在面對苦樂時保持平穩，你將證得道果智與一切知智。」

他训诫自己道：「当秤的两端放有同等重量时，它不向任何一方偏斜。同样地，若你的心能在面对苦乐时保持平稳，你将证得道果智与一切知智。」

He continued to admonish himself: "Sumedha, this great earth shows no signs of love or hate towards all the things that are dumped upon it whether they are clean or foul; likewise, Sumedha, you should always remain composed equable in heart, not being affected either by love or hate. When you are accomplished in fulfilling the Perfection of Equanimity, you will attain the Path and Fruition, and Omniscience."

「須彌陀，大地對一切異於其身之物皆不顯示愛恨之相，無論它們是清潔或污穢的，大地皆默默地承受。同樣地，須彌陀，你必須時刻保持心境平穩，不受愛恨所影響。當你成功圓滿了捨波羅蜜時，你將證得道果智與一切知智。」

「须弥陀，大地对一切异于其身之物皆不显示爱恨之相，无论它们是清洁或污秽的，大地皆默默地承受。同样地，须弥陀，你必须时刻保持心境平稳，不受爱恨所影响。当你成功圆满了舍波罗蜜时，你将证得道果智与一切知智。」

[pg75]

A great earthquake took place after the reflections on all the Ten Perfections

省察完十波羅蜜之後發生大地震

省察完十波罗蜜之后发生大地震

When Sumedha had reflected on the Perfection of Equanimity, it occurred to him thus: "The Perfections which contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience and make a Buddha, and which a Bodhisatta has to fulfil, are exactly these ten. There are no other Perfections besides these. And these Ten Perfections which are essential for Buddhahood do not exist outside myself; neither in the sky above nor on the earth below; nor do they lie in the east or in any other direction. In fact, they are in my heart." When he had thought thus, he urged himself: "Sumedha, fulfil these Ten Perfections which are the excellent factors conditioning Buddhahood, without swerving in any way."

當須彌陀省察捨波羅蜜之後，他想：「成就道果智、一切知智、成佛與身為菩薩必須修習的波羅蜜，即是這十個。除此之外再無其他的波羅蜜。它們並不在我身外，也不在天上或地下，不在東方也不在其他的方向。事實上，它們就在我心中。」如此想後，他鼓勵自己道：「須彌陀，絕不改變方向地修習這十個波羅蜜，這十個優越的成佛因素吧！」

当须弥陀省察舍波罗蜜之后，他想：「成就道果智、一切知智、成佛与身为菩萨必须修习的波罗蜜，即是这十个。除此之外再无其他的波罗蜜。它们并不在我身外，也不在天上或地下，不在东方也不在其他的方向。事实上，它们就在我心中。」如此想后，他鼓励自己道：「须弥陀，绝不改变方向地修习这十个波罗蜜，这十个优越的成佛因素吧！」

Then he considered going over the Perfections in forward order: Alms-giving, Morality, Renunciation, Wisdom, Energy, Forbearance, Truthfulness, Resolution, Loving-kindness and Equanimity.
Then he considered them in reverse order: Equanimity, Loving-kindness, Resolution, Truthfulness, Forbearance, Energy, Wisdom, Renunciation, Morality, and Alms-giving.
Then he considered going over them in groups of two beginning from the middle two: Energy, Forbearance; Wisdom, Truthfulness; Renunciation, Resolution; Morality, Loving-kindness; Alms-giving, Equanimity.
Then he considered going over them again beginning from the two ends: Alms-giving, Equanimity; Morality, Loving-Kindness; Renunciation, Resolution; Wisdom, Truthfulness; Energy, Forbearance.
Thus he contemplated on the Ten Perfections as thoroughly as an oil-press grinds oil-seeds to produce oil.

過後他以順序省察諸波羅蜜：佈施、持戒、出離、智慧、精進、忍辱、真實、決意、慈與捨。
再以逆序省察：捨、慈、決意、真實、忍辱、精進、智慧、出離、持戒與佈施。
過後他以雙對從中間開始省察：精進與忍辱、智慧與真實、出離與決意、持戒與慈、佈施與捨。
再以雙對兩端開始省察：佈施與捨、持戒與慈、出離與決意、智慧與真實、精進與忍辱。
如此，他透徹地省察十波羅蜜，就有如榨油機精密地壓出種子裡的油一般。

过后他以顺序省察诸波罗蜜：布施、持戒、出离、智慧、精进、忍辱、真实、决意、慈与舍。
再以逆序省察：舍、慈、决意、真实、忍辱、精进、智慧、出离、持戒与布施。
过后他以双对从中间开始省察：精进与忍辱、智慧与真实、出离与决意、持戒与慈、布施与舍。
再以双对两端开始省察：布施与舍、持戒与慈、出离与决意、智慧与真实、精进与忍辱。
如此，他透彻地省察十波罗蜜，就有如榨油机精密地压出种子里的油一般。

He also considered all the matters connected with the Perfections that are essential for the attainment of Buddhahood:
giving up external things is an exercise of Ordinary Perfection (Pāramī);
giving up one's limb is an exercise of Higher Perfection (Upapāramī);
giving up one's life is an exercise of Highest Perfection (Paramattha Pāramī).

他也省察一切有關諸波羅蜜的事：
佈施外物為普通波羅蜜 (Pāramī)、
佈施自己的身體為中等波羅蜜 (Upapāramī) 和
佈施自己的生命為究竟波羅蜜 (Paramattha Pāramī)。

他也省察一切有关诸波罗蜜的事：
布施外物为普通波罗蜜 (Pāramī)、
布施自己的身体为中等波罗蜜 (Upapāramī) 和
布施自己的生命为究竟波罗蜜 (Paramattha Pāramī)。

[pg76]

Because of the power generated by investigation of the Ten Perfections complete with their basic principles of functions and characteristics, this great earth of the ten thousand universes leaned left and right, forward and backward, downward and upward, in these ways it shook violently. It also made loud, rumbling and echoing sounds. Like a sugarcane press operated by its workers, or like the turning wheel of an oil-mill, this great earth swirled and quaked.

由於思擇十波羅蜜及其作用和相所產生的力量，一萬個世界之大地向左右、前後、上下激烈地傾斜震動。它也造成了巨響、波動及有回聲的聲音。這大地有如工人操作的榨甘蔗機，或有如榨油機的轉輪一般地旋轉與震動。

由于思择十波罗蜜及其作用和相所产生的力量，一万个世界之大地向左右、前后、上下激烈地倾斜震动。它也造成了巨响、波动及有回声的声音。这大地有如工人操作的榨甘蔗机，或有如榨油机的转轮一般地旋转与震动。

As has been stated in the latter part of the Chapter on Sumedha, after declaring the prophecy to Sumedha, Buddha Dīpaṅkara entered the city of Rammavatī and went to the citizens who had invited him to a meal. It was while the Buddha was partaking of the meal Sumedha reflected on the Ten Perfections one after another. And it was at the end of his reflection that the earthquake took place. Because of the violent earthquake all the people who were hosts to the Buddha could not stand firm; like the big sāl trees lashed by the strong winds descending from Mount Yugandhara, they fell to the ground in bewilderment and in a faint.

當須彌陀逐一省察諸波羅蜜時，剛好是燃燈佛在喜樂城裡用餐。在省察波羅蜜完畢後，地震才發生。由於強烈的地震，所有正在招待佛陀的市民都不能站穩。有如持雙山 (Yugandhara) 上的榕樹受到暴風吹倒一般，他們七零八落地跌倒在地上。

当须弥陀逐一省察诸波罗蜜时，刚好是燃灯佛在喜乐城里用餐。在省察波罗蜜完毕后，地震才发生。由于强烈的地震，所有正在招待佛陀的市民都不能站稳。有如持双山 (Yugandhara) 上的榕树受到暴风吹倒一般，他们七零八落地跌倒在地上。

At the place of the alms-offering thousands of pots containing food and hundreds of water-pots knocked against one another and were shattered into pieces.

在供養的場地，有上千盛裝食物的碗盆及上百的水壺互相碰撞至粉碎。

在供养的场地，有上千盛装食物的碗盆及上百的水壶互相碰撞至粉碎。

Being greatly shaken, frightened and troubled in mind, they unanimously approached Buddha Dīpaṅkara and said, "Venerable Possessor of the Five Eyes of Intelligence, does this incident foretell our fortune or misfortune? A fearful danger has befallen us all. May it please the Bhagava to dispel our fears!"

由於受到大地震的驚嚇，以及弄至心中困擾，他們全體一致地去請教燃燈佛，問道：「具足五眼的尊者，這是好還是壞的預兆？極恐怖的危難已降臨於我們身上，願世尊能為我們消除恐懼。」

由于受到大地震的惊吓，以及弄至心中困扰，他们全体一致地去请教燃灯佛，问道：「具足五眼的尊者，这是好还是坏的预兆？极恐怖的危难已降临于我们身上，愿世尊能为我们消除恐惧。」

Then the Blessed One replied, "Be free from the fear caused by this earthquake; be relieved of your worries. There is nothing to be afraid of. I have today made the prophecy to Sumedha, declaring that he will in future become an Omniscient Buddha in the world. He has reflected on the Ten Perfections that were fulfilled by former Buddhas. Because of Sumedha's reflections on the Ten Perfections which are essential for the attainment of Buddhahood without leaving out any one of them, this [pg77] great earth of the ten thousand universes shook violently." Thus Buddha Dīpaṅkara explained to the citizens of Rammavatī the cause of great earthquake and assured them of the absence of any danger.

世尊答道：「不必為這地震感到驚慌與憂慮。並沒有什麼值得害怕的事發生。今天我已經授記須彌陀為未來佛。他剛省察了過去諸佛所圓滿的十波羅密。由於須彌陀毫無遺漏地省察了十波羅蜜，也就是成佛的重要因素，一萬個世界之大地才會強烈地震動。」如此，燃燈佛向喜樂城的市民解釋了大地震的原因，以及確保他們並無任何危難。

世尊答道：「不必为这地震感到惊慌与忧虑。并没有什么值得害怕的事发生。今天我已经授记须弥陀为未来佛。他刚省察了过去诸佛所圆满的十波罗密。由于须弥陀毫无遗漏地省察了十波罗蜜，也就是成佛的重要因素，一万个世界之大地才会强烈地震动。」如此，燃灯佛向喜乐城的市民解释了大地震的原因，以及确保他们并无任何危难。

Homage to Sumedha by Devas and Brahmās

天神與梵天向須彌陀致敬

The citizens at once became calm and free from worry on hearing the words of Buddha Dīpaṅkara. In fact, they were filled with great joy, and taking flowers, scents and other offerings, they all marched out of the city, approached Sumedha and honoured him with their offerings and paid obeisance to him.

聽了燃燈佛的話之後，喜樂城的市民即刻平靜下來而不再憂慮。事實上，他們心中非常喜悅。他們帶了花、香水及其他以供佈施的物品，出城去供養須彌陀，以向他致敬和頂禮。

听了燃灯佛的话之后，喜乐城的市民即刻平静下来而不再忧虑。事实上，他们心中非常喜悦。他们带了花、香水及其他以供布施的物品，出城去供养须弥陀，以向他致敬和顶礼。

Then Sumedha, following the usual practice of Future Buddhas, contemplated on the attributes of an Enlightened One; and with steadfast mind directed towards Buddha Dīpaṅkara, he paid homage to him. Then he stood up from his seat where he had been sitting cross-legged.

根據過去諸菩薩的傳統，須彌陀省察佛之美德。以一顆平穩的心，他面向燃燈佛的方向頂禮。然後從盤坐的座位上站立起來。

根据过去诸菩萨的传统，须弥陀省察佛之美德。以一颗平稳的心，他面向燃灯佛的方向顶礼。然后从盘坐的座位上站立起来。

When Sumedha thus stood up from his seat, both Devas and men did honour to him by showering on him celestial and terrestrial flowers that they had brought with them.

當須彌陀站立在座位上時，天神與人都把所帶來的天上與人間的花拋向他致敬。

当须弥陀站立在座位上时，天神与人都把所带来的天上与人间的花抛向他致敬。

And they spoke auspicious words of praise and encouragement: "You, Noble Hermit, have aspired for the noble prize of Buddhahood. May your wish be fulfilled!"

他們稱讚及鼓勵他道：「聖潔的隱士，你已發願成佛，願你的願望得以實現。」

他们称赞及鼓励他道：「圣洁的隐士，你已发愿成佛，愿你的愿望得以实现。」

"May all dangers and obstacles, which lie in store for you, remove themselves and never come to pass. May all worries and ailments vanish and may you never encounter them. May no harm befall you. May you speedily attain the Knowledge of the Path and Fruition, and Omniscience!"

「願你的一切危難與障礙自動消失，不再出現。願你沒有憂慮、沒有危險。願你早日證悟道果智與一切知智。」

「愿你的一切危难与障碍自动消失，不再出现。愿你没有忧虑、没有危险。愿你早日证悟道果智与一切知智。」

"O Great Hero, as trees bloom in their right season in the world, so may you bring forth the Fourfold [pg78] Valorous Wisdom (Catu-vesārajja-ñāṇa)[12. The Fourfold Valorous Wisdom: catuvesārajja-ñāṇa:
(1) Antarāyikadhamme vā jānatā, Knowledge of factors forming an impediment to attainment of Nibbāna;
(2) Niyyānikadhamme passatā, Knowledge of factors leading to escape from the round of rebirths,
(3) Kilesārīnaṁ hatā Arahantā, Knowledge of destruction of enemy-like defilement, and
(4) Sammā sammañ ca sabbadhammānaṁ buddhattā sammāsambuddhena, Perfect Self Enlightenment, i.e. Omniscience.], the Six-fold Unique Wisdom (Cha-asādhāraṇa-ñāṇa)[13. The Six-fold Unique Wisdom: Cha-asādhāraṇa-ñāṇa:
(1) Indriyaparopariyatta-ñāṇa, Knowledge of different stages of development in the faculties of beings,
(2) Āsayānusaya-ñāṇa, Knowledge of covert and latent inclinations of beings,
(3) Yamakapāṭihāriya-ñāṇa, Knowledge of performance of the Twin Miracle,
(4) Mahākaruṇā-ñāṇa, Knowledge concerning great compassion for beings,
(5) Sabbaññuta-ñāṇa, Knowledge of all aspects and characteristics of all factors, i.e. Omniscience, and
(6) Anāvaraṇa-ñāṇa, unobstructed Knowledge of what all Buddha should know.] and the Ten Powers (Dasabala-ñāṇa), etc., which are the fruitful possessions of all Buddhas!"

「大英雄，有如世上的樹在適當的季節開花一般，願你能夠獲得諸佛所有的四無畏智 (Catu-vesārajja-ñāṇa)、六不共智 (Cha-asādhāraṇa-ñāṇa) 和十力智 (Dasabala-ñāṇa)等。」

「大英雄，有如世上的树在适当的季节开花一般，愿你能够获得诸佛所有的四无畏智 (Catu-vesārajja-ñāṇa)、六不共智 (Cha-asādhāraṇa-ñāṇa) 和十力智 (Dasabala-ñāṇa)等。」

"O Great Hero, do fulfil the Ten Perfections as all Buddhas have done. May you be able to do so!"

「大英雄，有如過去諸佛一般地圓滿十波羅蜜吧！願你能夠辦到這點。」

「大英雄，有如过去诸佛一般地圆满十波罗蜜吧！愿你能够办到这点。」

"O Great Hero, as all Buddhas have penetrated the Four Noble Truths at the foot of the Bodhi Tree, so may you become a Buddha after penetrating the Four Noble Truths at the foot of the Bodhi Tree, the site of victory!"

「大英雄，有如過去諸佛在菩提樹下證悟四聖諦一般，願你能在菩提樹下、勝利之地證悟四聖諦後成佛。」

「大英雄，有如过去诸佛在菩提树下证悟四圣谛一般，愿你能在菩提树下、胜利之地证悟四圣谛后成佛。」

"O Great Hero, as all Buddhas have turned the Wheel of the Dhamma by delivering the First Sermon[14. Its full name is Dhammacakkappavattana Sūtta, "The Discourse on Turning of the Wheel of the Law." It was delivered to the 'Group of Five' led by, Koṇḍañña at the Deer Park called Isipatana now known as Sarnath, near modern Varanasi on the full-moon day of Āsaḷha (June-July). Its contents are the two extreme practices which a recluse should avoid and such fundamental teachings of the Buddha as the Four Noble Truths and the Eightfold Noble Path.], so may you be able to turn the Wheel of the Dhamma by delivering the First Sermon!"

「大英雄，有如過去諸佛開示《轉法輪經》(Dhammacakkappavattana Sutta)，願你能夠開示《轉法輪經》來轉法輪。」

「大英雄，有如过去诸佛开示《转法轮经》(Dhammacakkappavattana Sutta)，愿你能够开示《转法轮经》来转法轮。」

[pg79]

"As the moon shines free from the five blemishes of mist, fog, cloud, Asurinda[15. Literally, chief of Asuras, who form a class of inferior deities. In fact, Asuras are inhabitants of one of the four woeful states. There are more than one Asurinda, but here the word refers to Rāhu, who tends to capture the moon or the sun by means of his mouth. Such a seizure is believed to be the cause of the eclipse of the moon or the sun.] and smoke on a full-moon day, so may you appear resplendent in the ten thousand universe with your heart's desire fulfilled!"

「有如月圓日的月亮在沒有靄、霧、雲、阿修羅王 (Asurinda) 和煙五種瑕疵之下照耀，願你能夠光采地出世於一萬個世界之中，心願得以實現。」

「有如月圆日的月亮在没有霭、雾、云、阿修罗王 (Asurinda) 和烟五种瑕疵之下照耀，愿你能够光采地出世于一万个世界之中，心愿得以实现。」

"As the sun liberated from the mouth of Asurinda shines radiant with its own light, so may you shine bright with the glory of a Buddha after your liberation from all the existences!"

「有如自阿修羅王口中解放出來的太陽，以自己的光芒照耀大地。願你能夠自三界解脫出來之後，散發佛陀的光輝。」

「有如自阿修罗王口中解放出来的太阳，以自己的光芒照耀大地。愿你能够自三界解脱出来之后，散发佛陀的光辉。」

"As all rivers flow and are gathered into the great ocean, so may all Devas and men congregate in your presence!"

「有如一切河都流向大海洋，願一切的天神與人在你面前聚合。」

「有如一切河都流向大海洋，愿一切的天神与人在你面前聚合。」

In this manner Devas and men proclaimed his glory and offered auspicious words of prayer. Then Sumedha who had thus been offered resounding words of encouragement complete with good wishes and admiration, entered a great forest in the Himalayas, being determined to practise and fulfil the Ten Perfections.

如此，在受到天神與人歌頌、鼓勵與祝福之後，須彌陀回去喜瑪拉雅山裡的大森林、意志堅定地修習十波羅蜜。

如此，在受到天神与人歌颂、鼓励与祝福之后，须弥陀回去喜玛拉雅山里的大森林、意志坚定地修习十波罗蜜。

End of Chapter on Reflections on Perfections End of the Story of Sumedha