T 212.6
Chuyao jing / Udānavarga (T 212) 出曜经
T 212.6 念品第六
Parallel to: SN 1.32 (~) / SN 1.43 (~) / SN 2.23 (~) / SN 3.4 / SN 3.8 / SN 3.20 / SN 3.22 / AN 5.36 (~) / AN 8.29 (~) / Dhp 76–89 / Dhp 129–145 / Dhp 157–166 / Dhp 209–220 / Dhp 306–319 / Ud 2.7 / Ud 2.8 / Ud 5.1 / Ud 8.8 / Snp 2.10 (~) / Snp 3.11 (~) / Thag 14 (~) / Thag 17 / Thig 1 (~) / T 210.18 / T 210.30 / T 213.5
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When one thinks of joy, one gives rise to sorrow; when one thinks of joy, one gives rise to fear. When there is no thought of joy, what sorrow and what fear are there? | 昔佛在舍卫国祇树给孤独园。时，有外道梵志素少子息，唯有一子卒便命终，昼夜追忆不能饮食，脱衣露形在塜啼哭，恒忆亡儿行来进止处所。是时梵志出舍卫城到祇洹精舍，至世尊所共相问讯在一面坐。是时世尊告梵志曰：「汝今梵志诸根不定心意倒错，有何事故乃至于是？」梵志白佛：「唯有一子舍我命终，不能逐亡苟存而已，诸根岂能得定意不倒错耶？少小养育冀望得力，今便舍我无常，心意懊恼不能去怀。自死已来昼夜追忆不离食息，脱衣露形在冢啼哭，恒忆行来进止处所。」世尊告曰：「如是梵志！如汝所言，皆由恩爱生愁忧苦恼。」梵志白佛：「不如瞿昙所说，世人恩爱皆生欢乐。」时彼梵志闻佛所说亦不然可，即从坐起俨头而去。道经戏村，见有二人对坐博戏，梵志见已便兴斯念：「夫人处世高才智慧，博古揽今敷于幽奥，无有出此博戏之人。我今可以瞿昙所说向彼二人宣耶？」时梵志即向二人说瞿昙所说言教，时彼戏人谓梵志曰：「如是如是如汝所言，恩爱合会皆生欢乐。」梵志心自生念：「我之所念与彼不异。」即从坐起欢喜踊跃涉道而去。如是展转闻波斯匿王，时波斯匿王语末利夫人曰：「卿颇闻瞿昙沙门所说，恩爱合会皆生愁忧苦恼耶？」夫人白王：「如王所说，恩爱合会皆生愁忧苦恼。」王告夫人：「汝是瞿昙弟子，瞿昙是汝师，岂得不说恩爱合会生愁忧苦恼耶？末利当知！恩爱合会皆生欢乐，喜情内发共相娱乐，何以故说生愁忧苦恼耶？」是时夫人前白言：「愿听微言，以自陈启，若见听者敢有所宣。」王报夫人：「恣汝所说。」夫人白王：「云何大王！颇念婆耆利王女不耶？复念流离大将军不？复念禹翅刹利夫人不？」王告夫人：「我甚爱念婆耆王女、流离大将军、禹翅刹利夫人，不去心怀斯须顷。」夫人白王言：「云何大王！斯诸人等设当变易各就后世，当有愁忧苦恼不耶？」王告夫人：「彼等诸人变易迁转，甚怀忧愁痛切叵言。」夫人白言：「王念爱我不？」王报夫人：「甚爱于卿。」夫人白言：「设我迁转变易不住者，王复当愁忧不？」王告夫人：「甚怀愁忧，不去食息心意倒错，或成狂病。」「云何大王！颇念迦尸拘萨罗国界人民不？」王报夫人：「甚爱敬念。所以然者，如我今日五乐自娱，皆由拘萨罗国界人民得此欢乐。」「云何大王！若使拘萨罗国界人民变易迁转，当生愁忧苦恼不耶？」王告夫人：「若无彼人民则无我身，那得不生愁忧苦恼乎？」「如今大王以自证明，恩爱离苦、怨憎会苦。如来所说，正谓此义耳。」时波斯匿王心开意悟，即勅夫人：「自今已后，我为瞿昙弟子，瞿昙为我师。」「我今末利，遥归命瞿昙沙门归命法归命比丘僧，尽我形寿不复杀生。」是故说曰，念喜生忧，念喜生畏；无所念喜，何忧何畏？念喜生畏者，人得疾患，瞻养病者恒生忧畏恐病不差，或欲至他方、或为王使、或入海采宝，家人畏惧恐行不全济，家人谏谕：「家有余财足毕命生活，何为远涉艰难采致贵货？设汝去者两头俱衰，或行安住衰、或行衰住安。」是故说曰，念喜生畏也。无所念喜，何忧何畏者，云何？设无所念喜，能除欲爱。何以故？以其欲界忧根坚固掘根甚难，是故说曰，无所念喜何忧何畏。有忧则有畏，无忧何有畏耶？忧尽则畏尽，五灭十八灭，此之谓也。念喜生忧、念喜生畏，念喜已离，遂舍狂惑。昔佛在舍卫国祇树给孤独园。时有梵志大种稻田，唯有一子在田守卫，时天大雹雨，伤杀稻子并杀其儿。时彼梵志心怀苦恼驰走城市，倮形露跣不避豪贱，展转以次到祇桓精舍。然彼梵志应得受化，如来玄鉴知应得度，即化祇洹门外尽为稻田，复作化人如梵志子。梵志见已意即开悟，稻田我子今故存在，横自劳苦在外驰走。心意还定不复狂惑，往至世尊所，头面礼足在一面坐。是时如来见彼坐定，诸佛世尊常所说法，苦习尽道四谛真如，尽为彼梵志一一说之，逆顺三昧空无想愿一一分别，使彼梵志曤然大悟，诸尘垢尽得法眼净。彼已得法成法，无虚妄法、无狐疑法，自处如来众无所畏法，即从座起礼如来足：「自今已始受三自归，归命佛归命法归命比丘僧，尽形寿不复杀生。」是故说曰，念喜已离便舍狂惑。心意还正皆由佛力，不遇佛者则不成办。 |
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When one thinks of joy, one gives rise to sorrow; when one thinks of joy, one gives rise to fear. When there is no thought of joy, what sorrow and what fear are there? | 夫人怀愁忧者，众生之类昼夜愁忧相对号哭，或时失性遂致狂惑，皆由恩爱恋慕所致，是故说曰，夫人怀愁忧也。世苦无数端者，衣不盖形食不充口，颜色萎黄身体垢坌，五亲分离废诸伎术，皆由恩爱致此灾患。人在世间遇诸苦恼，亦由恩爱不能舍离，是故说曰，世苦无数端也。斯由念恩爱者，生死久长苦本难寻，愚者处中不自觉知，人相恋慕非徒一类，或念父母兄弟宗亲知识，死者生者于中兴念，追号啼哭，是故说曰，斯由念恩爱也。无念则无畏者，人去想念无所恋慕则无愁忧苦恼。有家忧家有财忧财，有车乘鞍马则忧车乘鞍马，无车乘鞍马则无所恋。无想念者，何者是？所谓欲爱尽人永断无余。何者断欲爱人？所谓径取阿那含不由二道，是谓断欲爱人，无有想念永处究竟不还欲界，凡夫爱未尽，虽获五通不离三有，若失神足恚怒隆盛，弹指之顷还堕恶趣，方当经历劫数乃还复身。是故说曰，无念则无畏也。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 是故不生念者，人生世间，由念生恩爱、由念变易，诸有愁忧苦恼皆缘念而生，是故说曰，不生念也。念者是恶累，云何？犹世有狂夫身抱困病，以其病故，或杀五生或杀百生以救病者谓蒙瘳降，不知病者受罪无数。或有病人杀生祠祀亦望救命，正使病人藏置百重铁笼里者，于一重间尽安卫守共相括证，不听司命来录死者。此事不然。皆由恩爱致此灾变。或复有人知亲别久，远来归家念彼人故，杀害虫兽不可称计共相庆贺，以积殃祸之根。是故说曰，念者是恶累也。彼则无诸缚者，所谓缚者，羁靽] cf.【丽】人神不至无为，如契经所说，夫人染著爱心未尽者，有缘有因所趣生处，或彼终生此，有因有缘系所系、缚所缚、结所结。犹如智人及智弟子，若能作华鬘，先作长绳为本，因上织华鬘，以花为缘得成华鬘。爱心未尽者亦复如是，有缘有因所趣生处彼终生此，有缘有因得果证之人，不复经此诸缚之难。是故说曰，彼则无诸缚。无念无不念也，以离恼热念，而无恩爱、无为乐，游戏第一义，是故说曰，无念无不念。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 念为求方便者，欲得修习无上智慧，分别深义无有欺诈，已成此慧终已无乱，是故说曰，念为求方便也。非义未设权者，云何？非义与此深义亦不相应，令人堕恶不兴善根，为诸智人所见嗤笑。若能改已往失者，令作将来福也，便为天人所叹誉，权得消咎舋于当时，殖善本于来世，是故说曰，非义未设权也。权慧致大义者，云何？与善知识从事，教人正见不顺邪业，亦复不习外道异术，承受其义，所谓义者，无漏慧义禅义观义，是故说曰，权慧致大义也。自致第一尊者，诸佛世尊奉持禁戒，不放逸人执心牢固不入邪聚，恒以禁戒训诲众生常求三业，是故说曰，自致第一尊也。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 莫与爱念会者，昔有二人共相爱敬不能相离，行则俱进食则同甘。中共离别各在异处，后复追忆思共相见，屡遣信唤欲得同处。「卿若不来益吾愁矣。」此人怨家与彼人亲亲，彼其来唤宁可共赴其命耶？遂便从命相与共往，别久相见内怀欢喜，见彼怨家情愤不悦，在其隐处亲亲义言：「奚复与我怨家游止同行，我不喜见。」得此言说，爱著偏多便共俱还，其后思想复遣信唤，如是再三，复语亲亲：「何故与彼人游处耶？」其人报曰：「爱至待厚退忘来言。」即复报曰：「思见所欢复见恶缘，我今何为乃尔恋著亲亲，两不相适耶？」即便捐家妻息出家学道。复有一人唯有一子，为罗刹鬼所持，昼夜忧念不能舍离。时罗刹鬼全举小儿诣鬼住处经十余日，彼人不见其子，昼夜忧念死而复稣。罗刹鬼复将儿还，父见儿喜不能自胜，终日抱弄视无厌足，若见罗刹复怀愁忧衣毛为竖。复经十日，罗刹鬼复将小儿还诣鬼国，父后追忆不离食息，如是数反遂成忧疾。其父思惟：「人生忧恼其苦万端，我今宜可舍家为道。」即便出家得在道次。尔时世尊欲度彼人等，示现权慧安处无为，在大众中而说此偈： |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 世尊说曰：「恩爱犹尚不可恋慕，况非恩爱而可亲近？」时二比丘内自思惟：「如来所训正为我等，宜自谨慎修无上梵行。」昼则经行夜则坐禅，未经旬日即获道迹，身能飞行眼能彻视，六通清彻无所罣碍。于如来佛法为有反复，咄嗟恩爱不可恃怙，诸结使尽得罗汉果，善哉福报如影追形，福业冥报如油津衣，身自衰丧罪福不朽。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 爱念就后世者，父母兄弟姊妹中表，及诸知识男女大小，从今世至后世流转不停，是故说曰，爱念就后世，朋友知亲多也。长夜忧思啼泣号哭，蓬头乱发搥胸懊恼，是故说曰，长夜愁忧思。念离甚为苦者，恩爱已离，或在他方、或复命终，所求不得所念不从，是故说曰，念离甚为苦。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 念色善色容者，昔佛在舍卫国祇树给孤独园。尔时世尊告诸比丘：「上空界有天名欢乐，过差展转共集作倡伎乐终日无厌，由其欢乐过故，从彼命终今生此间。比丘当知，复有天名曰喜笑，展转共集举声大笑终日无厌，以其笑过差故，从彼命终来生此间。」是故说曰，念色善色容也。天身而别住者，昼夜戏笑不计无常对至，谓为受天之福无有穷已，极乐而害至，作倡伎乐举声大唤，皆是害本皆当捐弃，寿非久保便为死王所摄，随形料简科量罪福分别善恶，重罪付镬汤轻付鬲子，平正如水齐量如概。是故说曰，为死王所摄也。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 若人处昼夜者，专精一意断欲界欲爱永尽无余，昼则勤精夜则讽诵，是故说曰，若人处昼夜也。消灭念爱色者，已灭已尽度有至无，无复恚怒，是故说曰，消灭念爱色也。自掘深根本者，或时掘念根、或掘爱根、或掘恋慕宗亲缚著之根，著勇猛服执智慧镢，掘三毒根永使不生，是故说曰，自掘深根本也。不越死径路者，爱著田业财宝七珍皆为死径，心意恋著初不舍离亦是死径，当求方便超越死路至不死处，是故说曰，不越死径路也。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 不善像善色者，善者意所贪乐，终日玩习而不舍离，为人称讥，如此众善除舍远离，为智者所讥、为智者所弃、为智者所责，是故说曰、不善像善色也。云何爱色言非爱？爱者无欺无诈，令人忧恼所欲不果遂生爱恋，是故说曰，爱色言非爱。云何苦谓为乐色？乐者身中诸根寂静不乱，志性安和不兴乱想，亦能使人生众苦恼，先欢而后忧，是故说曰，苦谓为乐想。放逸所使者，放逸之人心不常定，与诸五亲共相娱乐，生欣怒心放意自恣，是故说曰，放逸之所使也。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 夫欲自念者，若人欲自爱身当先爱彼，不由此爱伤害生命，是故说曰，夫欲自念身也。云何不与恶人共居？世间多诸畏惧，与恶从事遂积重罪，不与恶共居者，身口意常清净，是故说曰，不与恶共居也。此则难获得者，不修善本不教一切众生立于根门，亦复不能广化未悟，是故说曰，此则难获得也。乐为恶根本者，夫行恶人终无有乐，心在杀害修不善本，是故说曰，乐为恶根本也。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 夫欲自念者，犹如边城常当守护，自防护身亦复如是，或畏外寇来入境内，复恐自下私窃叛逆，复畏内人与外情通。内心城者亦当如是，常当三事防护，恐外结使贼来入境内，复畏心所念法与外尘同。内不思惟挍计尘劳，心城危险难赏难护多诸恐畏，守护坚牢无有恐惧。心城亦如是，守护牢固无有恐惧。是故说曰，夫欲自念者也，善宜自守护，犹如防边城，深堑固乃牢，失三离三者，智者宜自悟也。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 昔佛在舍卫国祇树给孤独园。是时世尊告诸比丘：「若边境郭七业成就，四食充实，易护易满，外寇欲来攻者终不能得，除其内人与外通也。云何边境七业成就？于是边境鹿角外防牢固不可移动，是谓边城初业成就，外寇不能得坏。复次边城掘堑深广修饰极妙，是谓边城二业成就，外寇不能得坏也。复次边城造其却歒以俟战鬪，是谓边城成就三业，外寇不能得坏。复次边城战具备足，弓弩机关飞轮水道、融铁雷石戈矛利矟、内备退道，是谓边城成就四业者外寇不能得坏。复次边城四面安四种军，象军马军车军步军，除其内人与外通者，是谓边城成就五业，外寇不能得坏。复次边城瞻守门户，持时晓夜解知号令即别善恶，识者听入不识者不听入，是谓边城成就六业，外寇不能得坏。复次边城高峻内外刬治，除其内人与外通者，是谓边城成就七业，外寇不能得坏。云何边城里四食充满，外寇不能得攻？复次边城饶薪多水，除其内人与外通者，是谓成就初食，外寇不能得其便。复次边城丰饶谷米库藏充满，除其内人与外通者，是谓边城成就二食，外寇不] cf.【丽】能得便。复次边城饶稻麦豆，除其内人与外通者，是谓边城成就三食，外寇不能得其便。复次边城饶诸熟食，油酥脂膏鱼脯干肉，是谓边城成就四食。」佛说此偈，内外牢固，奸宄寇贼不得其便。是故说曰，犹如边城内外牢固，常当专意，内无色想除外色，外无色想除内色，内外无色想除内外色也。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 当自防护者，执心不乱诸根寂定，目见生死灾害炽然，修诸善法，知泥洹城清凉无为，防护秽浊心垢之恼，是故说曰，当自防护。时不再遇者，于亿千万劫乃遇一良时，虽复遭遇，或前或后或生中国，与贤圣相遇，诸根不缺，宿种功德，遭值佛世，汝等宿缘堪任断结越次取证，尽诸有漏成无漏行。是故说曰，时不再遇。时过生忧者，从无数劫积善所致乃遇良时，良时已过悔无所及，有八事中间不得向王有所陈启。云何为八？王遭丧难不得有所陈启，王身遇热患不得有所陈启，王饥未食不得有所陈启，王入深宫不得有所陈启，王或入库藏或侵他境不得有所陈启，王或与鼎臣共议不得有所陈启，有人发举阴谋之事不得有所陈启，王独坐静默意有所规不得有所陈启。俗间八事有所禁忌不得自宣。今此内法亦复如是，在八无闲不得兴发善心。云何为八？或遭丧难亲族死亡，不得兴发善心。在八地狱十六鬲子，刀山剑树火车炉炭受诸苦恼身烂心焦，于其中间不容善心念道。或在饿鬼，腹如泰山纵广数十由延，咽如细针长数十丈一寸千鬲，尔时意荒心念饮食，于其中间不容善心念道。若生六天，一男服饰百亿庄严，食以甘露，玉女围绕，视东忘西视右忘左，如数疾轮无有端绪，于其中间不容善心念道。若生边地夷狄之中，无佛法众，不闻三法之音，语不真正心无笃信，生在邪见或生长寿天，于其中间不容善心念道。或生中国，手脚不具六情不完，或聋盲瘖痖，于其中间不容善心念道。或生佛后五无间处，于其中间不容善心念道。若佛兴出于世，其人在邪见家，不信三宝，与颠倒相应，于其中间不容善心念道。是谓八不闲处，善不与恶俱、恶不与善俱。佛告比丘：「如我今出现于世，如来、至真、等正觉，十号具足敷演道义，上中下善，志趣灭度，度未度者。」是故说曰，时过生忧，堕地狱中。 |
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Therefore, do not give rise to thoughts. Thoughts are a heavy burden. They are not free from bondage. There is no thought, no non-thought. | 遍于诸方求者，心念十方，何等众生不畏死不怀恐惧？复有何等众生不念乐不患苦？复有何等众生具一切众行而自娱乐？是故说曰，遍于诸方求也。念心中间察者，心常忆念行业之本，行业有二种：一者净观，二者不净观。智者净观，不智者不净观。是故说曰，念心中间察也。云何颇有斯等类者？若大若小若好若丑各自有性，彼彼自相念，如念己身无异，是故说曰，颇有斯等类也。不爱己爱彼者，人之受形四大俱等，命根一类无有高下，彼命此命俱终变易，是故说曰，不爱己爱彼也。以己喻彼命，是故不害人也。 |
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All fear death. The beings of the five paths revolve in the four streams, all fearing the pain of punishment and protecting their own lives. The World-Honored One said: "If you want to protect yourself, do not engage in punishment." The mad people in the world recklessly commit evil deeds, sometimes harming each other with knives and staffs. They laugh and play, but suffer in pain. They harbor poison and plot harm for their families. Therefore, the wise cut off misfortune before it arises and accumulate blessings in the formless. Therefore, it is said: "All fear death, and no one does not fear the pain of a staff. Consider yourself as an example. Do not kill, do not use a staff." Those who engage in killing are born with short lives. Therefore, you should avoid killing. | 一切皆惧死者，五道众生回转四流，皆畏楚毒自护已命。世尊说曰：「若欲护己者，不当行楚毒。」世间狂夫横行罪业，或以刀杖共相伤害，戏笑为恶号哭受痛，怀毒阴谋祸及门族，是故智者绝祸于未生，资福于无形。是故说曰，一切皆惧死，莫不畏杖痛，恕己可为譬，勿杀勿行杖。夫行杀者，生辄短命，是故汝等当避于杀也。 |
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Once the Buddha was in the Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, there was a man in Śrāvastī named Zhongqing. His relatives and friends were innumerable. He was poor and lacked wealth. His clothes did not cover his body and his food did not fill his stomach. When his relatives saw him, they all lowered their heads and passed by. Zhongqing thought to himself: "I was born with little merit and did not encounter the right time. I know I am poor and my relatives treat me with contempt. When I go out, I am laughed at by others. When I return home, I am blamed by my wife and children. I might as well leave this country and go to another land. Whether I live or die depends on fate. How can I know anything else? Even if I live in another country, it is better to die there than to seek to live here." At that time, Zhongqing left the country and went to another country, selling his labor to make a living. He remembered his poverty and being treated with contempt by his relatives. Day and night, he worked diligently without time to eat or rest. Gradually, he accumulated countless treasures, gold, silver, rare gems, jade, coral, tiger-eye agate, camels, donkeys, mules, and carriages loaded with precious treasures. He returned to his home country. When his relatives heard that Zhongqing had obtained many treasures and returned home, they all came out to welcome him. Since they had been separated for a long time, his hair and beard were long, and his clothes were dirty. As he walked, carrying money and treasures, his relatives did not recognize him and asked: "Where is Zhongqing now?" Zhongqing replied: "He is behind. He will arrive soon." The relatives waited, and again asked the people behind: "Where is Zhongqing?" The people behind replied: "Zhongqing is at the front." In this way, they waited for a long time without seeing Zhongqing. Zhongqing only said he was behind, while the people behind said he was at the front. They finally arrived at his house but did not recognize Zhongqing. At that time, the relatives grabbed Zhongqing's servant and pointed at him, saying: "This is Zhongqing." The relatives and Zhongqing were able to see each other. "We have been separated for a long time and have changed so much that we do not recognize each other. Now my relatives have come to welcome you. Why do you deceive us by saying you are behind?" Zhongqing replied: "I am not Zhongqing. The carriage loaded with treasures behind is Zhongqing. In the past, I was poor and was treated with contempt by my relatives. When we met face to face, they lowered their heads and passed by. Why do you now seek Zhongqing?" The relatives said: "We welcome you | 昔佛在舍卫国祇树给孤独园。时舍卫城里有人名曰钟磬，宗族五亲不可称限，己身贫匮乏诸财产，衣不覆形食不充口，五亲相见皆低头而过。钟磬自念：「吾] cf.【丽】宿少福生不遇时，自知贫困五亲离薄，出则为人所笑，入则为妻儿所责，宁出此国造他方土，死活由天安知余事，正使处他国土，宁彼死亡不在此求活。」时彼钟磬即出国界适他邦域，卖庸客作勤力生活，忆本穷悴为五亲所薄，昼夜勤勤不暇食息，渐渐积财无数，金银珍宝车璩马瑙、珊瑚虎珀骆驼驴骡，及以车舆载致珍宝归还本国。诸五亲闻钟磬多获珍宝还来归家，尽出迎逆。与家别久乱发鬓长，衣裳垢坌步负钱财，五亲不识而问曰：「钟磬今为所在？」钟磬报曰：「乃在于后，斯须自到。」五亲留待，复问后人：「钟磬所在？」后人报曰：「钟磬最在前。」如是经久不见钟磬。钟磬但言在后，后人复言在前，遂欲至家不识钟磬。时诸五亲捉钟磬奴指示钟磬，五亲得与相见。「与卿别久各不相识，人存形变乃至于斯。今我五亲故来迎卿，何为面欺故言在后？」钟磬报曰：「我非钟磬，后车载宝货乃是钟磬。曩昔贫悴，为诸五亲所见轻忽，对面相见低头而过。汝今何为求于钟磬？」五亲报曰：「我等接遇卿者，今日何由得致此财？」虽尔五亲不多如本不及尽，往城外共相问讯，沐浴澡洗，更著新衣入城归家。至明清旦辞五亲：「违远如来日久，欲往礼觐问讯。」诸亲报曰：「我等亦欲随从。」是时五亲相将共至世尊所，头面礼足在一面坐。尔时世尊见众坐已定，便说斯偈：「譬人久行，从远吉还，亲厚共安，归来喜欢。」尔时钟磬及诸五亲，欢喜踊跃善心生焉，即起长跪请佛及僧至家设供。如来默然受请。明日时到著衣持钵，比丘僧众前后围绕，往造磬家各各次坐。钟磬手自斟酌行甘馔饮食，食讫行水，更取小坐在如来前，而受呪愿。如来说偈： |
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At that time, the bell and drum, and the five close relatives, hearing the Buddha's teachings, their minds opened and their intentions were enlightened. They attained the Dharma of complete faith right where they were sitting. | 尔时钟磬及诸五亲，闻佛所说心开意悟，即于坐上得尽信之法。 |
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Those who delight in the Dharma and accomplish precepts, the various kinds of beings practice the teachings and cultivate good dharmas. What is meant by accomplishing precepts? If there are beings who uphold the precepts without the slightest fault, the merit of upholding these precepts will lead to rebirth in the Brahma Heaven, where they will enjoy inexhaustible blessings. This is called incomplete precepts, not upholding the precepts. Why is this? Because they seek the blessings of the heavens. If there are people who uphold the precepts without the slightest fault, the merit of upholding the precepts does not seek rebirth in the heavens as a Brahma-body emperor or Sakra, does not seek to become a demon king, does not seek to become a wheel-turning king ruling the four continents. I now seek the merit of upholding the precepts for unsurpassed, perfect enlightenment. This is called accomplishing precepts. Therefore, it is said, "Those who delight in the Dharma and accomplish precepts." As for "sincerely believing and delighting in practice," holding faith firmly, always delighting in practice, the mind is fearless and without confused thoughts. Each and every one firmly believes in what is practiced, always abiding in the conditioned and not abiding in the unconditioned. Speaking with sincerity, not speaking of this and that. Therefore, it is said, "sincerely believing and delighting in practice." How does one admonish oneself? Those who practice good deeds do so for themselves. By giving things, they love their own blessings. Upholding the precepts, abandoning careless thoughts, seeking to liberate the spirit, making a bridge for the afterlife. Discussing the sutras and explaining the meaning, extensively collecting differences and similarities, is also for oneself. Therefore, it is said, "admonishing oneself." As for "being loved and respected by others," those who practice the Way, wherever they go, are respected and praised for their virtues. Blessings are spread by people, and their reputation is known far and wide. Therefore, it is said, "being loved and respected by others." | 乐法戒成就者，众生之类习于法教修诸善法。戒成就者，云何？若有众生奉持禁戒无毫厘失，持此戒福，复生梵天受福无穷，此则缺戒不奉禁律。何以故？由其摸质天福故。若复有人奉持禁戒毫厘不失，持禁戒福不求生天为梵身帝释，不求作魔王，不求作转轮王典四天下，我今持戒之福求于无上等正觉，是谓名为戒成就。是故说曰，乐法戒成就也。诚信乐而习者，执信坚固常乐修习，心不恐惧亦无乱念，一一笃信所行真实，常处有记不处无记，出言至诚不说彼此，是故说曰，诚信乐而习。云何能自勅身？夫行善者自为己身，以物惠施自爱其福，奉持禁戒舍放逸意，求于济神，为后世作桥梁，论经说义广采异同亦为己身，是故说曰，能自勅身也。为人所爱敬者，执行之人所游方域，为人所敬、叹说其德。福由人弘，名称外被，是故说曰，为人所爱敬也。 |
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As for "being loved and respected by others," when a person's practice is complete, their reputation becomes known. Countless people from afar come to see and venerate them, and their words are followed and used as the standard for others. This is because their accumulated practice is without any loss or damage. Therefore, it is said, "being loved and respected by others." As for "all due to one's own creation," when people practice good deeds to seek freedom from calamity and accept the offerings of clothing, food, bedding, and medicine for illness and sickness from others, they do not deplete the Dharma of the precepts. Internally, they have sincerity, and externally, they are able to digest it. Therefore, it is said, "all due to one's own creation." As for "being praised in this life," they are praised by gods and humans. Their virtues are worthy of respect and value. Wherever they go, they are unobstructed. Therefore, it is said, "being praised in this life." As for "being reborn in the heavens," when their body perishes and their life ends, they are reborn in the heavens of good places. They enjoy the natural blessings of the seven-jeweled palaces. Therefore, it is said, "being reborn in the heavens." | 为人所爱敬者，人之行全则名显，外来为数千万人所见尊奉，言从语用为人摽首，斯由积行无亏损故，是故说曰，为人所爱敬。皆由己所造者，人修善行求免厄难，受人信施衣被饭食床卧具病瘦医药，则不损耗于禁律法，内有真诚外能消化，是故说曰，皆由己所造也。现世所称誉者，为天人所叹，德可敬可贵，所游之方无所罣碍，是故说曰，现世所称誉也。后生于天上者，身坏命终生善处天上，七宝殿堂受福自然，是故说曰，后生于天上。 |
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As for "teaching and training to make them accept," in the merit and virtue of the Dharma, one teaches the true Dharma according to their needs. Therefore, it is said, "teaching and training to make them accept." As for "restraining them from unwholesome actions," unwholesome actions are disliked by people and give rise to many chaotic thoughts. They are the source of many evils, causing people to fall into the hells, hungry ghosts, and animal realms. Therefore, it is said, "restraining them from unwholesome actions." As for "the good will remember," those who cultivate goodness are endowed with good virtues. They will never lead people to evil paths. Therefore, it is said, "the good will remember." As for "the evil will avoid," evil friends are themselves evil. Their actions do not lead to the essential, and they move together with evil. The thoughts in their minds are headed by evil. Therefore, it is said, "the evil will avoid." | 教习使禀受者，在于法功德中教授正法，随彼所须而演其教，是故说曰，教习使禀受。制止非法行者，非法行者，人所憎恶多兴乱念，众恶之原，令人堕地狱饿鬼畜生，是故说曰，制止非法行也。善者之所念者，修善之人善德具足，终不使人至于恶道，是故说曰，善者之所念也。恶者当远离者，恶知识者即是恶也，行不至要动与恶俱，心中所念以恶为首，是故说曰，恶者当远离也。 |
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As for "good and unwholesome," they are each different: one is wonderful, the other is not wonderful; one is settled, the other is chaotic; one leads to the good path, the other leads to the evil path; one gains good reputation, the other incurs slander. Therefore, it is said, "good and unwholesome." As for "these two are not distinguished," from this human world, one also dies from the realm of action. From this one creates karma and is led to transformation. Therefore, it is said, "these two are not distinguished." As for "unwholesome leads to hell," those with unwholesome friends cultivate unwholesome practices. They want others to be the same as themselves. Therefore, it is said, "unwholesome leads to hell." As for "wholesome leads to heaven," this refers to the four pairs, eight groups, and twelve wise ones. They cultivate the roots of goodness, roam in emptiness, and do not enjoy worldly troubles. Therefore, it is said, "wholesome leads to heaven." | 善与不善者，各自别异：一者妙，二者非妙；一者定，二者乱；一趣善道，二趣恶道；一得善誉，二致诽谤。是故说曰，善与不善也。此二俱不别者，从此人间终亦从行地死，从此造业而致来变，是故说曰，此二俱不别也。不善生地狱者，恶知识人修不善行，己所施为亦欲使人同己，是故说曰，不善生地狱也。善者生天上者，所谓四双八辈十二贤士，修善本、游虚无，不乐世烦，是故说曰，善者生天上也。 |
Translated from Chinese using Gemma-2-Mitra (Buddhist-NLP).
This is the classical Chinese root text of Chuyao jing / Udānavarga (T 212), a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).