A Primer in Chinese Buddhist Writings

Volume One: Foundations

The Scripture of the Great Origin (Dàběn jīng 大本經): Selected passages from the Dàběn jīng

The passages below follow the order of the original. I have skipped some of the introductory material that lists the date of translation (we will cover Chinese dates later in the class), and have skipped most of the verse. Passages deleted are noted with ellipses.

You should memorize all of the characters in the vocabulary lists with the exception of rarer words, in parentheses, which you may want to save for later. Here again, your goal should be to reach a point at which you can read and translate the passages without recourse to your own notes, the vocabulary lists or the renditions in the English translation volume. When I have used these materials in class, students are only allowed to bring the passages appended at the end of the volume (from page 132) stripped of glossaries and grammatical explanations.

Dàběn jīng 大本經: §1

Vocabulary
各	gè	each
共	gòng	together (we have previously seen 具 and 俱, each also meaning “together”)
賢	xián	wise, sagacious
飲	yín	to drink
脩	xiū	long
短	duǎn	short
(更)	gèng	to experience
解	jǐe	understanding
住	zhù	to abide, to dwell (either literally where or how he lived, or metaphorically, as in to “dwell in” a particular state)
別	bié	to distinguish
云何	yúnhé	how, why
法性	fǎxìng	dharma nature, Skt. dharmatā
來	lái	to come

如是我聞：
一時，佛在舍衛國祇樹花林窟，與大比丘眾千二百五十人俱。時，諸比丘於乞食後，集花林堂。各共議言：「諸賢比丘，唯無上尊為最奇特、神通遠達、威力弘大，乃知過去無數諸佛入於涅槃、斷諸結使、消滅戱論。又知彼佛劫數多少、名號、姓字、所生種族、其所飲食、壽命脩短、所更苦樂。又知彼佛有如是戒、有如是法、有如是慧、有如是解、有如是住。云何？諸賢，如來為善別法性知如是事，為諸天來語，乃知此事。」

Note: Above, 諸賢比丘 could be taken to mean “among the worthy monks,” but we would expect the character zhōng 中 in the phrase to indicate “among,” and elsewhere, similar sentences begin by addressing the audience. Note below how often the Buddha begins a phrase by saying “bhikṣus.”

Dàběn jīng 大本經: §2

Vocabulary
詣	yì	to go to, to arrive at
就	jiù	then, thereupon; to go to, to approach
哉	zāi	(exclamation, indicates emphasis)
平等	píngděng	equal, with equanimity, non-discriminating
信	xìn	faith
修	xiū	to cultivate, practice
道	dào	the Way, path, the Tao; to speak
應	yīng	should, ought to
行	xíng	conduct, action
凡	fán	in total, overall
業	yè	karma; duties, tasks
曰	yuē	is called (we saw above meaning “to speak”)
賢聖	xiánshèng	wise and sagely (from Skt. bhadra and arya)
講法	jiǎngfǎ	to lecture on the Law, to speak on the Dharma
正	zhèng	right; just so; truly
亦	yì	also, in addition

爾時，世尊在閑靜處。天耳清淨。聞諸比丘作如是議。即從座起。詣花林堂，就座而坐。爾時，世尊知而故問，謂諸比丘：「汝等集此，何所語議？」時，諸比丘具以事答。爾時，世尊告諸比丘：「善哉。善哉。汝等以平等信，出家修道。諸所應行，凡有二業：一曰賢聖講法、二曰賢聖默然。汝等所論，正應如是。如來神通，威力弘大。盡知過去無數劫事，以能善解法性故知，亦以諸天來語故知」。

Dàběn jīng 大本經: §3

Vocabulary
識	shí	to know
宿命智	sùmìngzhì	knowledge of past lives
願	yuàn	to be willing
奉	fèng	respectfully
分別	fēnbié	one by one; to analyze
解說	jiěshuō	explain
九	jiǔ	nine
毘婆尸	Pípóshī	(Skt.) Vipaśyin
出現	chūxiàn	to appear
于	yú	(preposition) at, in, by
復次	fùcì	moreover, furthermore, and so (we will later see fù by itself. In this text it is used as the compound fùcì only at the beginning of sentences.)
尸棄	Shīqì	(Skt.) Śikhi
中	zhōng	in, among, during
毘舍婆	Píshèpó	(Skt.) Viśvabhu
賢劫	xiánjíe	lit., “the worthy aeon,” (Skt.) bhadrakalpa. This is the kalpa in which we live.
拘樓孫	Jūlóusūn	(Skt.) Krakucchanda
拘那含	Jū’nàhán	(Skt.) Kanakamuni
亦	yì	also, furthermore
最正覺	zuìzhèngjué	lit., “most correct awakening”, Skt. abhisaṃbuddha

... ... 又告諸比丘：「汝等欲聞如來識宿命智、知於過去諸佛因緣不？我當說之」。時，諸比丘白言「世尊，今正是時。願樂欲聞。善哉，世尊。以時講說，當奉行之」。
佛告諸比丘：「諦聽，諦聽。善思念之。吾當為汝分別解說」。時，諸比丘受教而聽。佛告諸比丘：「過去九十一劫，時世有佛名毘婆尸，如來至真。出現于世。復次，比丘，過去三十一劫，有佛名尸棄，如來至真。出現於世。復次，比丘，即彼三十一劫中，有佛名毘舍婆，如來至真。出現於世。復次，比丘，此賢劫中有佛名拘樓孫。又名拘那含。又名迦葉。我今亦於賢劫中成最正覺」。

Dàběn jīng 大本經: §4

Vocabulary
七	qī	seven
六	liù	six
少	shǎo	few
出	chū	go beyond, exceed
多	duō	many
減	jiǎn	reduce; less than

... ...「汝等當知，毘婆尸佛時，人壽八萬歲。尸棄佛時，人壽七萬歲。毘舍婆佛時，人壽六萬歲。拘樓孫佛時，人壽四萬歲。拘那含佛時，人壽三萬歲。迦葉佛時，人壽二萬歲。我今出世，人壽百歲。少出多減」。... ...

Dàběn jīng 大本經: §5

Vocabulary
剎利	chālì	(Skt.) kṣatriya, the ruling class
種	zhǒng	class
姓	xìng	surname
拘利若	Jūlìruò	(Skt.) Kauṇḍinya
婆羅門	pōluómén	(Skt.) brahmin
瞿曇	Jùtán	(Skt.) Gautama

「毘婆尸佛出剎利種，姓拘利若。尸棄佛、毘舍婆佛種、姓亦爾。拘樓孫佛出婆羅門種，姓迦葉。拘那含佛、迦葉佛種、姓亦爾。我今如來至真，出剎利種，姓名曰瞿曇」。... …

Note: Chinese punctuation, which only became widespread in modern times, includes an “enumeration comma” (、) for separating items in a series.

Dàběn jīng 大本經: §6

Vocabulary
波波羅樹	bōbōluóshù	Skt. pāṭalī, “trumpet-flower tree”
分陀利樹	fēntuōlìshù	Skt. puṇḍarī, “lotus tree”
娑羅樹	suōluóshù	Skt. śāla, “shala tree”
尸利沙樹	shīlìshāshù	Skt. śirīṣa, “acacia tree”
烏暫婆羅門樹	wúzànpóluómenshù	Skt. uḍumbara, “cluster fig tree”
尼拘律樹	níjūlǜshù	Skt. nyagrodha, “banyan tree”
鉢多樹	bōduōshù	Skt. pippala, “sacred fig tree”

毘婆尸佛坐波波羅樹下成最正覺。尸棄佛坐分陀利樹下成最正覺。毘舍婆佛坐娑羅樹下成最正覺。拘樓孫佛坐尸利沙樹下成最正覺。拘那含佛坐烏暫婆羅門樹下成最正覺。迦葉佛坐尼拘律樹下成最正覺。我今如來至真，坐鉢多樹下成最正覺。... ...

Dàběn jīng 大本經: §7

Vocabulary
會	huì	gathering
初	chū	first; at first
次	cì	next

毘婆尸如來三會說法。初會，弟子有十六萬八千人。二會，弟子有十萬人。三會，弟子有八萬人。尸棄如來亦三會說法。初會、弟子有十萬人。二會、弟子有八萬人。三會、弟子有七萬人。毘舍婆如來二會說法。初會、弟子有七萬人。次會、弟子有六萬人。拘樓孫如來一會說法。弟子四萬人。拘那含如來一會說法。弟子三萬人。迦葉如來一會說法。弟子二萬人。我今一會說法。弟子千二百五十人。... ...

From context, “assembly” here refers to groups of disciples, rather than to the number of times a Buddha preached.

Dàběn jīng 大本經: §8

Vocabulary
騫茶	Jiǎnchá	(personal name), Skt. Skanda
提舍	Tíshě	(personal name), Skt. Tiṣya
中	zhōng	middle; among
第一	dìyī	first
阿毘浮	pífú	(personal name), Skt. Abhibhū
三婆婆	Sānpōpō	(personal name), Skt. Saṃbhava
扶遊	Fúyóu	(personal name), Skt. Śroṇa
鬱多摩	Yùduōmó	(personal name), Skt. Uttama
薩尼	Sāní	(personal name), Skt. Saṃjīva
毘樓	Pílóu	(personal name), Skt. Vidhūra
舒槃那	Shūpánnà	(personal name), Skt. Bhujiṣya
鬱多樓	Yùduōlóu	(personal name), Skt. Uttara
婆羅婆	Póluópó	(personal name), Skt. Bhāradvāja
舍利弗	Shèlìfú	(personal name), Skt. Śāriputra
目揵連	Mùjiànlián	(personal name), Skt. Maudgalyāyana

時，毘婆尸佛有二弟子：一名騫茶、二名提舍。諸弟子中最為第一。尸棄佛有二弟子：一名阿毘浮、二名三婆婆。諸弟子中最為第一。毘舍婆佛有二弟子：一名扶遊、二名鬱多摩。諸弟子中最為第一。拘樓孫佛有二弟子：一名薩尼、二名毘樓。諸弟子中最為第一。拘那含佛有二弟子：一名舒槃那、二名鬱多樓。諸弟子中最為第一。迦葉佛有二弟子：一名提舍、二名婆羅婆。諸弟子中最為第一。今我二弟子。一名舍利弗、二名目揵連。諸弟子中最為第一。... ...

Dàběn jīng 大本經: §9

Vocabulary
執事	zhíshì	administrative; administrator, attendant
無憂	Wúyōu	(personal name) lit. Without Grief, Skt. Aśoka
忍行	Rěnxíng	(personal name) lit. Tolerant Practice; P. Khemaṁkara; Skt. Kṣemaṃkara?
寂滅	Jìmiè	(personal name) lit. Tranquil Extinction; P. Upasannaka; Skt. Upaśānta?
善覺	Shànjué	(personal name) lit. Well-Awakened; P. Buddhija; Skt. Bhadrika?
安和	nhé	(personal name) lit. Peaceful Harmony; P. Sotthija; Skt. Svāstika?
善友	Shànyǒu	(personal name) lit Good Friend; P. Sabbamitta; Skt. Sarvamitra
阿難	Ā'nán	(personal name) Skt. nanda

毘婆尸佛有執事弟子，名曰無憂。尸棄佛執事弟子，名曰忍行。毘舍婆佛有執事弟子，名曰寂滅。拘樓孫佛有執事弟子，名曰善覺。拘那含佛有執事弟子，名曰安和。迦葉佛有執事弟子，名曰善友。我執事弟子名曰阿難。... ...

Dàběn jīng 大本經: §10

Vocabulary
方膺	Fāngyìng	(personal name) lit. “Broad-Shouldered”; Skt. Susaṃvṛttaskandha
無量	Wúliàng	(personal name) lit. “Immeasurable”; Skt. Atula
妙覺	Miàojué	(personal name) lit. “Marvelous Awakening”; Skt. Suprabuddha
上勝	Shàngshèng	(personal name) lit. “Superior”, “Majestic”; Skt. Pratāpana?
導師	Dǎoshī	(personal name) lit. “Leader”; Skt. Sārthavāha
集軍	Jíjūn	(personal name) lit. “Gathered Army”; Vijitasena
羅睺羅	Luóhóuluó	(personal name) Skt. Rāhula

毘婆尸佛有子，名曰方膺。尸棄佛有子，名曰無量。毘舍婆佛有子，名曰妙覺。拘樓孫佛有子，名曰上勝。拘那含佛有子，名曰導師。迦葉佛有子，名曰集軍。今我有子，名曰羅睺羅。... ...

Dàběn jīng 大本經: §11

Vocabulary
槃頭	Pántóu	(personal name) P. Bandhumā; Skt.Pāṇḍu
槃頭婆提	Pántóupótí	(personal name) P. Bandhumatī; Skt.?
治	zhì	to govern
城	chéng	city

毘婆尸佛父名槃頭，剎利王種。母名槃頭婆提。王所治城名曰槃頭婆提。

Dàběn jīng 大本經: §12

Vocabulary
明相	Míngxiàng	(personal name) lit. “Brightness”; P./Skt. Aruṇa
光曜	Guāngyào	(personal name) lit. “Radiance”; P. Pabhāvatī; Skt. Prabhāvatī
光相	Guāngxiàng	(personal name) lit. “Brilliance”; P. Aruṇavatī; Skt.?

尸棄佛父名曰明相，剎利王種。母名光曜。王所治城名曰光相。

Dàběn jīng 大本經: §13

Vocabulary
善燈	Shàndēng	(personal name) lit. Good Lamp; P. Suppatīta; Skt. Supradīpa
稱戒	Chēngjiè	(personal name) lit. “Proclaim Conduct”; P. Yasavatī; Skt.Uttarā?
無喻	Wúyù	(personal name) lit. “Without Compare”; P. Anopama; Skt. Anupama

毘舍婆佛父名善燈。剎利王種。母名稱戒。王所治城名曰無喻。

Dàběn jīng 大本經: §14

Vocabulary
祀得	Sìdé	(personal name) lit. Sacrifice Obtained; P. Aggidatta; Skt. Agnidatta
善枝	Shànzhī	(personal name) lit. Good Branch; P. Visākhā; Skt. Viśākhā
安和	Ānhé	(personal name) lit. Peaceful Harmony; P. Sotthija; Skt. Svāstika?

拘樓孫佛父名祀得，婆羅門種。母名善枝。王名安和。隨王名故城名安和。

Dàběn jīng 大本經: §15

Vocabulary
大德	Dàdé	(personal name) lit. Great Virtue ; P. Yaññadatta; Skt. Yajñadatta?
善勝	Shànshèng	(personal name) lit. Skilled in Victory; P. Uttara; Skt. Yaśovati?
清淨	Qīngjìng	(personal name) lit. Clear and Pure; P. Sobha; Skt. Śobhavatī?

拘那含佛父名大德。婆羅門種。母名善勝。是時王名清淨。隨王名故城名清淨。

Dàběn jīng 大本經: §16

Vocabulary
梵德	Fàndé	(personal name) lit. “Brahma Virtue”; Skt./P. Brahmadatta
財主	Caízhǔ	(personal name) lit. Patron; P. Dhanavatī; Skt. Viśākhā
汲毘	Jípí	(personal name) P. Kikin; Skt. Kṛkin
波羅奈	Pōluónài	(personal name) Skt./P. Vārānasī

迦葉佛父名曰梵德。婆羅門種。母名曰財主。時王名汲毘。王所治城名波羅奈。

Dàběn jīng 大本經: §17

Vocabulary
淨飯	Jìngfàn	(personal name) lit. Pure Rice; Skt. Śuddhodana
大清淨妙	Dàqīngjìngmiào	(personal name) lit. Great Pure and Marvelous; Skt. Māyā
迦毘羅衛	Jiāpíluówèi	(place name) Skt. Kapilavastu; P. Kapilavatthu

我父名淨飯。剎利王種。母名大清淨妙。王所治城名迦毘羅衛。

Dàběn jīng 大本經: §18

Vocabulary
因緣	yīnyuán	causes and conditions; circumstances; story
智	zhì	wisdom
歡喜	huānxǐ	bliss, happiness
愛樂	aìlè	love and joy

此是諸佛因緣、名號、種族、所出生處。何有智者聞此因緣而不歡喜、起愛樂心？」爾時，世尊告諸比丘：「吾今欲以宿命智說過去佛事。汝欲聞不？」
諸比丘對曰：「今正是時。願樂欲聞。」

Dàběn jīng 大本經: §19

Vocabulary
右	yòu	right
脇	xiè	side
入	rù	to enter
地	dì	earth
震動	zhèndòng	to shake
放	fàng	to emit, to put forth
光明	guāngmíng	light
普	pǔ	generally, universally, everywhere
照	zhào	to shine
世界	shìjiè	world
日	rì	sun
月	yuè	moon
及	jí	to reach
皆	jiē	all
蒙	méng	to receive
幽冥	yōumíng	darkness
眾生	zhòngshēng	all beings
覩見	dūjiàn	to see
趣	qù	realm, path of existence; to be in a realm
復	fù	again; moreover, further
魔宮	mógōng	the devil’s palace, Mara’s palace
釋	Shì	(usually 帝釋) Śakra / Indra
梵	Fàn	Brahma
自然	zìrán	of itself; naturally
現	xiàn	to appear, to make manifest

佛告諸比丘：「諦聽。諦聽。善思念之。吾當為汝分別解說。比丘，當知諸佛常法。毘婆尸菩薩從兜率天降神母胎。從右脇入。正念不亂。當於爾時。地為震動。放大光明。普照世界。日月所不及處，皆蒙大明。幽冥眾生，各相覩見。知其所趣。時，此光明復照魔宮。諸天、釋、梵、沙門、婆羅門及餘眾生普蒙大明。諸天光明自然不現」。

Dàběn jīng 大本經: §20

Vocabulary
天子	tiānzǐ	lit. children of heaven, heavenly beings, minor deities
執	zhí	to hold
戈	gé	halberd
矛	máo	spear
侵嬈	qīnrào	to harass, harm

「諸比丘，當知諸佛常法。毘婆尸菩薩在母胎時，專念不亂。有四天子執戈矛侍護其人。人與非人不得侵嬈。此是常法」。

As noted above, grammatically, 專念不亂 could refer to either the bodhisattva or his mother. Use of the term later in the text suggest the former is right. See, for example, §23 and especially §26 below.

Dàběn jīng 大本經: §21

Vocabulary
安隱	ānyǐn	serene, at peace
惱患	nǎohuàn	troubles, difficulties
自	zì	oneself
觀	guān	to see, to observe
觀	guān	to see, to observe
身	shēn	body
根	gēn	faculties; organs; limbs
具足	jùzú	complete, fully formed
瑕	xiá	faults, blemishes
猶如	yóurú	it is like
目	mù	eye; eyesight
士	shì	man (usually of high status)
紫磨金	zǐmójīn	polished rose gold
穢	huì	dirt, filth
琉璃	liúlí	beryl (often glossed as “lapis lazuli,” but lapis lazuli is usually opaque, and here the gem is translucent)
內外	nèiwài	inner and outer
清徹	qīngchè	clear; translucent
障翳	zhàngyì	clouded, visually impaired; obstruction

又告比丘：「諸佛常法。毘婆尸菩薩從兜率天降神母胎，專念不亂。母身安隱，無眾惱患。智慧增益。母自觀胎。見菩薩身，諸根具足。如紫磨金，無有瑕穢。猶如有目之士觀淨琉璃。內外清徹，無眾障翳。諸比丘，此是諸佛常法」。

Dàběn jīng 大本經: §22

Vocabulary
婬	yín	lasciviousness; lust
火	huǒ	fire
之所zhīsuǒ	(in	<subject + object + verb> phrase, marks the verb as passive; i.e. the subject is verbed by the object)
燒然	shāorán	to burn

佛告比丘：「毘婆尸菩薩從兜率天降神母胎，專念不亂。母心清淨，無眾欲想，不為婬火之所燒然。此是諸佛常法」。

Note: You have now seen the three primary uses for 為. Here, it works with 所, marking the verb as passive. We have also seen it act as a copula (to be): 唯無上尊為最奇特, and 何如為老. It can also mean “for the sake of” (read in the fourth tone): 以慈悲心故，為說四真諦 and 今為信受樂聽者說。

Dàběn jīng 大本經: §23

Vocabulary
奉持	fèngchí	to uphold, to honor
五	wǔ	five
戒	jiè	precepts
梵行	fànxíng	Skt. brahmacarya, “pure practices”; religious conduct; often means celibacy
篤信	dǔxìn	devotion and faith
仁愛	rénài	benevolence and love
成就	chéngjiù	to accomplish
畏	wèi	fear
壞	huái	to go bad, to deteriorate, to fail
命	mìng	life
終	zhōng	to end
忉利天	Dāolìtiān	the Daoli Heaven, Skt. Trāyastriṃśa

佛告比丘：「諸佛常法：毘婆尸菩薩從兜率天降神母胎，專念不亂。其母奉持五戒。梵行清淨。篤信仁愛。諸善成就。安樂無畏。身壞命終，生忉利天。此是常法」。

Dàběn jīng 大本經: §24

Vocabulary
當	dāng	when, at that time
其	qí	his, her, its
始	shǐ	at first; to begin
闇冥	ànmíng	darkness
蒙	méng	to receive

佛告比丘：「諸佛常法：毘婆尸菩薩當其生時，從右脇出。地為震動。光明普照。始入胎時，闇冥之處，無不蒙明。此是常法」。

Dàběn jīng 大本經: §25

Vocabulary
手	shǒu	hand
攀	pān	to climb; to grip
枝	zhī	branch
臥	wò	to recline, to lie down
香	xiāng	fragrant
水	shuǐ	water
前	qián	before, in front of
立	lì	to stand
唯然	wéirán	only, uniquely; it is so
勿	wù	(negation)
懷	huái	to harbor, to have
憂慼	yōuqī	worries and sadness

佛告比丘：「諸佛常法：毘婆尸菩薩當其生時，從右脇出，專念不亂。時，菩薩母手攀樹枝。不坐不臥。時，四天子手奉香水。於母前立言：『唯然，天母。今生聖子。勿懷憂慼』。此是常法」。

Dàběn jīng 大本經: §26

Vocabulary
穢惡	huìè	dirt, filth
汙染	wūrán	stained, polluted, sullied
珠	zhū	jewel, gem
投	tóu	to toss, to cast

佛告比丘：「諸佛常法。毘婆尸菩薩當其生時，從右脇出，專念不亂。其身清淨，不為穢惡之所汙染。猶如有目之士，以淨明珠投白繒上。兩不相汙，二俱淨故。菩薩出胎亦復如是。此是常法」。

Dàběn jīng 大本經: §27

Vocabulary
墮	duò	to fall
行	xíng	to walk
步	bù	paces, steps
扶侍	fúshì	to support
舉	jǔ	to raise
遍	piàn	pervasive; everywhere
方	fāng	direction
手	shǒu	hand
要	yào	to want, will
度	dù	to save, to deliver
病	bìng	sickness
死	sǐ	death

佛告比丘：「諸佛常法：毘婆尸菩薩當其生時，從右脇出，專念不亂。從右脇出，墮地行七步。無人扶侍。遍觀四方。舉手而言。『天上天下，唯我為尊。要度眾生生老病死』。此是常法」。

Dàběn jīng 大本經: §28

Vocabulary
泉	quán	fountain, spring
湧	yǒng	to bubble forth, to spring forth
溫	wēn	warm
冷	lěng	cold
供	gòng	to supply
澡浴	zǎoyù	to bathe

佛告比丘：「諸佛常法：毘婆尸菩薩當其生時，從右脇出，專念不亂。二泉湧出，一溫一冷，以供澡浴。此是常法」。

Dàběn jīng 大本經: §29

Vocabulary
太子	tàizi	prince
槃頭	Pántóu	(personal name) P. Bandhumā; Skt.?)
道術	dàoshù	masters of the (esoteric) arts, magicians, soothsayers
令	lìng	to order, to make, to command
吉凶	jíxiōng	good and bad fortune, fortune, fate
命	mìng	command
即	jí	to approach
披	pī	to remove, pull back
衣	yī	clothing
具	jù	complete
相	xiàng	marks, signs
占	zhàn	to prognosticate, evaluate, assess, divine
趣	qù	to go to; (we have also seen as destination”)
必然	bìrán	necessarily
疑	yí	doubt
若	ruò	if
家	jiā	home, household
轉輪聖王	zhuǎnlúnshèngwáng	Wheel-turning Sagely King, Skt. Cakravartin
天下	tiānxià	lit. “all under heaven”; here: continent
王	wàng	to be king of, to rule
四兵	sìbīng	fourfold army (four types of troops), Skt. caturaṅgabala
偏枉	piānwǎng	Bias, prejudice
恩	ēn	benevolence
七寶	qībǎo	seven gems, Skt. saptaratnāṇi (the seven “jewels” of a wheel-turning king).
自	zì	of itself; of themselves
至	zhì	to arrive
勇健	yǒngjiàn	brave and stout
伏	fú	to subdue
外	wài	external, outside; foreign
敵	dí	enemy
兵杖	bīngzhàng	weapons
太平	taìpíng	great peace
十號	shíhào	The ten epithets (the ten major terms for a Buddha: Tathāgatha, Bhagavat, etc.)

太子初生，父王槃頭召集相師及諸道術。令觀太子，知其吉凶。時，諸相師受命而觀。即前披衣，見有具相。占曰：『有此相者，當趣二處，必然無疑。若在家者，當為轉輪聖王，王四天下，四兵具足，以正法治，無有偏枉，恩及天下，七寶自至，千子勇健，能伏外敵，兵杖不用，天下太平。若出家學道，當成正覺，十號具足』。時，諸相師即白王言：『王所生子有三十二相。當趣二處，必然無疑。在家當為轉輪聖王。若其出家，當成正覺，十號具足』」。

Note: You have seen two uses for 前: as a verb, “move forward,” as here 即前披衣; before in space 時，四天子手奉香水，於母前立言....; It can also mean before in time.

Dàběn jīng 大本經: §30

Vocabulary
慇懃	yīnqín	sincere
再三	zàisān	lit. two and three; repeatedly
重	chóng	again; repeatedly
更	gèng	further (we have seen this word before meaning “to experience”)
斯	sī	this; these
足	zú	feet
安	ān	peaceful; steady
平	píng	flat, even
滿	mǎn	full
隱	yǐn	stable, steady
輻	fú	spoke
光	guāng	light
照	zhào	to shine
網縵	wǎngmàn	webbed
鵝	é	goose

是時，父王慇懃再三，重問相師：「汝等更觀太子三十二相，斯名何等？」時諸相師即披太子衣，說三十二相。一者，足安平，足下平滿，蹈地安隱。二者，足下相輪，千輻成就，光光相照。三者，手足網縵，猶如鵝王。

Note: Here we see three uses of 相: in a compound for wheel 相輪 (this is rare), to mean mark or sign 三十二相, and (read in first tone) to mean “mutually” 光光相照, here suggesting that the light from each spoke reflects on the others.

Dàběn jīng 大本經: §31

Vocabulary
柔軟	róuruǎn	soft
指	zhǐ	digits
纖	xiān	slender
長	cháng	long
跟	gēn	heels
充滿	chōngmǎn	full
視	shì	to see
厭	yàn	to tire of; to dislike
鹿	lù	deer
膊腸	bócháng	limbs
傭直	yōngzhí	straight
鈎	gōu	hook; hooked
鎻	suǒ	link; linked
骨	gǔ	bones
節	jié	joints
鎻連	suǒlián	linked; chain
陰	yīn	penis
馬藏	mǎcáng	lit. hidden like a horse’s, i.e. retractable
垂	chuí	to hang down
過	guò	to exceed
膝	xī	knees

四者手足柔軟，猶如天衣。五者手足指纖，長無能及者。六者足跟充滿，觀視無厭。七者鹿膊腸，上下傭直。八者鈎鎻骨，骨節相鈎，猶如鎻連。九者陰馬藏。十者平立垂手過膝。

Note: 指 can mean either finger or toe.

Dàběn jīng 大本經: §32

Vocabulary
孔	kǒng	hole, pore
毛	máo	hair
右	yòu	right
旋	xuān	to turn, to spiral
仰靡	yǎngmí	to be upturned, facing up
紺	gàn	brownish black
琉璃	liúlí	beryl
色	sè	color
黃金	huángjīn	yellow gold
皮膚	pífu	skin
細軟	xìruǎn	soft
塵	chén	dust
齊亭	qítíng	even, equal
圓好	yuánhǎo	perfect
胸	xiōng	chest
萬	wàn	ten thousand; swastika
字	zì	[Chinese] character, symbol, word
長	cháng	length
倍	bèi	double

十一、一一孔一毛生，其毛右旋，紺琉璃色。十二、毛生右旋，紺色仰靡。十三、身黃金色。十四、皮膚細軟，不受塵穢。十五，兩肩齊亭，充滿圓好。十六．胸有萬字。十七．身長倍人。十八．七處平滿。

Dàběn jīng 大本經: §33

Vocabulary
長	cháng	length
廣	guǎng	width
等	děng	equal, the same
尼拘盧	níjūlú	(kind of tree) Skt. nyagrodha, “banyan tree”
頰車	jiáchē	jowls, jaws
師子	shīzi	lion
胸膺	xióngyīng	chest
方整	fāngzhěng	square and complete; well proportioned; broad
口	kǒu	mouth
齒	chǐ	teeth
齊平	qípíng	even
密	mì	dense
間	jiān	space
鮮明	xiānmíng	sparkling
咽喉	yānhóu	throat
味	wèi	flavor
稱適	chēngshì	to call satisfying, to be satisfied; to find agreeable
舌	shé	tongue
耳	ěr	ear
舐	shì	to lick
左	zuǒ	left
梵音	fànyīn	the voice of Brahma (Skt. brahmasvara)
清徹	qīngchè	clear
眼	yǎn	eyes
紺青	gànqīng	deep blue; deep green; pitch black
牛	niú	ox
眴	shùn	to squint; to blink
眉	méi	eyebrows
毫	háo	hair
柔軟	róuruǎn	soft
細	xì	fine
澤	zé	moist
引	yǐn	to pull
尋	xún	(a measure of length, about eight feet)
放	fàng	to release
則	zé	then
旋螺	xuānluó	to spiral, to coil
真珠	zhēnzhū	pearl
頂	dǐng	the top of the head
肉	ròu	meat, flesh
髻	jì	bun, topknot

十九，身長廣等。如尼拘盧樹。二十，頰車如師子。二十一，胸膺方整如師子。二十二，口四十齒。二十三，方整齊平。二十四，齒密無間。二十五，齒白鮮明。二十六，咽喉清淨。所食眾味，無不稱適。二十七，廣長舌，左右舐耳。二十八，梵音清徹。二十九，眼紺青色。三十，眼如牛王，眼上下俱眴。三十一，眉間白毫柔軟細澤。引長一尋。放則右旋螺如真珠。三十二，頂有肉髻。是為三十二相。」

Dàběn jīng 大本經: §34

Vocabulary
虛空	xūkōng	space, air
風	fēng	wind
雨	yǔ	rain
塵	chén	dust
土	tǔ	earth
歡喜	huānxǐ	happy, joyful
養育	yǎngyù	to raise, to nurture
懈倦	xièjuàn	tired

佛告比丘：「毘婆尸菩薩生時，諸天在上。於虛空中手執白蓋、寶扇，以障寒暑、風雨、塵土」。

爾時，父王給四乳母：一者乳哺、二者澡浴、三者塗香。四者娛樂。歡喜養育。無有懈倦。

Dàběn jīng 大本經: §35

Vocabulary
童子	tóngzǐ	child
舉	jǔ	entire
國	guó	kingdom, country
士	shì	men of standing; men
女	nǔ	women
視	shì	to view, to see
傅抱	fùbào	to assist and protect, to coddle
寶	bǎo	precious, valuable
華	huá	flowers
忉利天	Dāolìtiān	the Daoli Heaven, Skt. Trāyastriṃśa
和	hé	harmonious
雅	yǎ	elegant
迦羅頻伽	jiāluópínjiā	Skt. kalaviṅka, a melodious bird (perhaps a cuckoo)
鳥	niǎo	bird
聲	shēng	voice; sound
徹	chè	thoroughly, completely
由旬	yóuxún	Skt. yojana (measure of distance)
年	nián	years; age
漸	jiàn	gradual
長大	zhǎngdà	to mature, grow up
在天	zàitiān	(he who is) in heaven; the ruler, the king, the emperor
正堂	zhèngtáng	main hall
道	dào	way, path; moral teachings
開化	kāihuà	to preach, to enlighten
恩	ēn	benevolence
及	jí	to reach
庶民	shūmín	common people
名	míng	famous
德	dé	virtue

為童子時，舉國士女視無厭足。
為童子時，舉國士女眾共傅抱。如觀寶華。
菩薩生時，其目不眴。如忉利天。以不眴故，名毘婆尸。
菩薩生時，其聲清徹。柔軟和雅。如迦羅頻伽鳥聲。
菩薩生時，眼能徹視，見一由旬。
菩薩生時，年漸長大。在天正堂，以道開化。恩及庶民，名德遠聞。

Note: 以不眴故，名毘婆尸 is apparently a folk etymology of the word vipaśyin (paśya means “to see”); a common Chinese translation of the name Vipaśyin was Shèngguānfó 勝觀佛 (“Buddha of superior vision”).

The Scripture of the Account of the World (Shìjì jīng 世記經) , another scripture included in the Cháng āhán jīng 長阿含經 (from which you will read a selection in volume two of the primer), describes ten characteristics of the gods of 忉利天, one of which is that “they do not blink.”(T. no.1, Vol.1, p. 132c).

Dàběn jīng 大本經: §36

Vocabulary
遊觀	yóuguāng	to travel; to tour, to go on an excursion
告勅	gàochì	to command
御	yù	to drive
嚴駕	yánjià	to adorn (a vehicle), to make ready, to harness
寶	bǎo	precious
車	chē	cart, chariot
詣	yì	to go to
彼	bǐ	that
園林	yuǎnlín	park
巡行	xúnxíng	to tour, to inspect
便	biàn	thereupon, then
訖已	qìyǐ	to finish, complete
還	huán	to return
今	jīn	today, now
太子	tàizi	prince
乘	chéng	to ride
路	lù	road
見	jiàn	to see
頭	tóu	head
齒	chǐ	teeth
落	luò	fall
面	miàn	face
皺	zhòu	wrinkles
身	shēn	body
僂	lǔ	bent over, stooped
拄杖	zhùzhàng	cane, staff
羸	léi	weak, sick
步	bù	steps
喘息	chuǎnxí	to pant
行	xíng	to walk
顧	gù	to look at
問	wèn	to ask
答	dá	to answer
生壽	shēngshòu	lifespan
免	miǎn	to avoid
患	huàn	sickness; disaster
耶	yé	(interrogative)
然	rán	it is so
必	bì	inevitable, necessarily
豪	háo	wealthy, prosperous
賤	jiàn	poor; miserable; low born
於是	yúshì	thereupon
悵然	chàngrán	disappointed, disillusioned
悅	yuè	to be happy
迴	huí	to return
駕	jià	to drive
宮	gōng	palace
靜默	jìngmò	quietly, silently
思惟	sīwéi	to think, to reflect

於時，菩薩欲出遊觀。告勅御者嚴駕寶車、詣彼園林、巡行遊觀。御者即便嚴駕訖已，還。白：「今正是時」。太子即乘寶車詣彼園觀。於其中路見一老人。頭白齒落。面皺身僂。拄杖羸步。喘息而行。太子顧問侍者：「此為何人？」答曰：「此是老人」。又問：「何如為老？」答曰「夫老者，生壽向盡。餘命無幾。故謂之老」。太子又問：「吾亦當爾。不免此患耶？」答曰：「然。生必有老。無有豪賤」。於是，太子悵然不悅。即告侍者迴駕還宮。靜默思惟，念此老苦：「吾亦當有」。

Note: We know that in the phrase 白：「今正是時」it is the charioteer speaking because 白 is used by an inferior to address a superior.

Dàběn jīng 大本經: §37

Vocabulary
道	dào	road
逢	féng	to meet
默	mò	to be silent
昔	xí	in the past
占相	zhànxiàng	to read someone’s signs, to tell one’s fortune
得無	déwú	is or is not, could it be?
乎	hū	(interrogative)
設	shè	establish, make, set out; take
方便	fāngbiàn	expedience, Skt. u pāya; measures
使	shǐ	to cause to
深	shēn	deep, profound
五欲	wǔyù	five desires (there are various sets)
娛樂	yúlè	entertainment
嚴飾	yánshì	ornament, adorn, decorate
宮館	gōngguǎn	palace buildings
簡擇	jiǎnzé	to select
婇女	cǎinǚ	beautiful women

爾時，父王問彼侍者：「太子出遊，歡樂不耶？」答曰：「不樂」。又問其故。答曰：「道逢老人。是以不樂」。爾時，父王默自思念：「昔日相師占相太子，言當出家。今者不悅，得無爾乎？當設方便，使處深宮。五欲娛樂，以悅其心，令不出家」。即便，嚴飾宮館。簡擇婇女，以娛樂之。

Dàběn jīng 大本經: §38

Vocabulary
復	fù	moreover, furthermore
命	mìng	life; to order
病	bìng	sick
腹	fù	belly
面目	miànmù	countenance
黧黑	líhēi	dark yellow
獨	dú	alone
臥	wò	to lie down
糞除	fènchú	the removal of filth, to clean; what is taken away after cleaning, i.e. filth, rubbish (other editions of the text give the more usual fènhuì 糞穢).
瞻視	zhānshì	to gaze upon, to watch over
苦毒	kǔdú	painful; intense suffering, acute pain
能	néng	can, to be able to
痛	tòng	pain
迫切	pòqiè	to press upon
存亡	cúnwáng	to live and to die, survival
期	qī	date, appointment
貴	guì	noble, high born

又於後時。太子復命御者嚴駕出遊。於其中路逢一病人。身羸腹大。面目黧黑。獨臥糞除。無人瞻視。病甚苦毒。口不能言。顧問御者：「此為何人？」答曰：「此是病人」。問曰：「何如為病？」答曰：「病者，眾痛迫切。存亡無期。故曰病也」。又曰：「吾亦當爾，未免此患耶？」答曰：「然，生則有病。無有貴賤」。於是，太子悵然不悅。即告御者迴車還宮。靜默思惟，念此病苦：「吾亦當爾」。

Dàběn jīng 大本經: §39

Vocabulary
更	gèng	further, again
增	zēng	to increase
伎樂	jìyuè	performers and musicians

爾時，父王復問御者：「太子出遊，歡樂不耶？」答曰：「不樂」。又問其故。答曰：「道逢病人。是以不樂」。於是父王默然思惟：「昔日相師占相太子，言當出家。今日不悅。得無爾乎？吾當更設方便，增諸伎樂，以悅其心，使不出家」。即復嚴飾宮館。簡擇婇女以娛樂之。

Dàběn jīng 大本經: §40

Vocabulary
雜	zá	diverse, varied
色	sè	color
繒	zēng	fabric, cloth
幡	fān	banner
導引	dǎoyǐn	lead, precede; here, accompanying
宗族	zōngzú	family, clan
親里	qīnlǐ	relatives and neighbors
悲	bēi	bad, sorrowful
號	hào	to shout,to wail
哭泣	kūqì	to cry, to weep
送	sòng	to send off
盡	jìn	termination, ending
風	fēng	wind; here, breath?
先	xiān	first
火	huǒ	fire; here, warmth?
次	cì	next
諸	zhū	all
根	gēn	organs; faculties
壞敗	huàibài	to destroy, to break, decay
異	yì	different
室家	shìjiā	home; husband and wife
離別	líbié	to depart; to separate

又於異時，太子復勅御者嚴駕出遊。於其中路逢一死人。雜色繒幡前後導引。宗族親里悲號哭泣。送之出城。太子復問：「此為何人？」答曰：「此是死人」。問曰：「何如為死？」答曰：「死者，盡也。風先火次。諸根壞敗。存亡異趣。室家離別。故謂之死」。太子又問御者：「吾亦當爾。不免此患耶？」答曰：「然。生必有死。無有貴賤」。於是，太子悵然不悅。即告御者迴車還宮。靜默思惟。念此死苦：「吾亦當然」。

Dàběn jīng 大本經: §41

爾時，父王復問御者：「太子出遊，歡樂不耶？」答曰：「不樂」。又問其故。答曰：「道逢死人。是故不樂」。於是父王默自思念：「昔日相師占相太子。言當出家。今日不悅。得無爾乎？吾當更設方便。增諸伎樂以悅其心。使不出家」。即復嚴飾宮館。簡擇婇女以娛樂之。

Dàběn jīng 大本經: §42

Vocabulary
沙門	shāmén	Skt. śramaṇa
服	fú	clothing; to wear
持	chí	to hold, to grip
鉢	bō	alms bowl
地	dì	ground
捨離	shělí	to abandon, to cast off
恩愛	ēn’ài	affection and love, attachments
修	xiū	to cultivate
攝御	shèyù	to drive, to ride; to control, to master
染	rǎn	to taint; be tainted by
外	wài	external
慈	cí	compassion
一切	yíqiè	all
傷害	shānghài	to hurt, to harm
慼	qī	sadness, sorrow
遇	yù	to meet
欣	xīn	to enjoy, to delight
忍	rěn	to tolerate
永	yǒng	forever, always
絕	jué	cut off
塵累	chénléi	lit. burden of dust, burdens of the world
清虛	qīngxū	pristine, pure
微妙	wéimiào	subtle, marvelous
惟	wéi	only
快	kuài	happy; pleasure

又於異時，復勑御者嚴駕出遊。於其中路逢一沙門。法服持鉢。視地而行。即問御者：「此為何人？」御者答曰：「此是沙門」。又問：「何謂沙門？」答曰：「沙門者，捨離恩愛，出家修道。攝御諸根，不染外欲。慈心一切，無所傷害。逢苦不慼，遇樂不欣。能忍如地。故號沙門」。太子曰：「善哉。此道真正，永絕塵累。微妙清虛。惟是為快」。即勑御者，迴車就之。

Dàběn jīng 大本經: §43

Vocabulary
剃除	tìchú	to cut off
鬚髮	xūfǎ	hair and beard
志	zhì	aspiration, will
求	qiú	to seek, to request
調伏	tiáofú	to tame
心意	xīnyì	intention
離	lí	to depart from
塵垢	chén’gòu	filth, dirt
育	yù	nurture
群生	qúnshēng	the masses of beings; all beings
侵嬈	qīnrào	disturbance, harassment
虛心	xūxīn	modest, humble
靜寞	jìngmò	silent
務	wù	duty; to take as a duty, to devote oneself
尋	xún	then, subsequently
勑	chì	to order
賷	jī	to carry; to take
并	bìng	together with
及	jí	and
轝	niǎn	cart, chariot
轝	niǎn	cart, chariot
習	xí	custom, habit
自居	zìjū	self reliant
術	shù	arts
歸	guī	to return

爾時，太子問沙門曰：「剃除鬚髮。法服持鉢。何所志求」。沙門答曰：「夫出家者，欲調伏心意、永離塵垢、慈育群生、無所侵嬈、虛心靜寞、唯道是務」。太子曰：「善哉。此道最真」。尋勑御者：「賷吾寶衣并及乘轝，還白大王，我即於此剃除鬚髮、服三法衣、出家修道。所以然者，欲調伏心意，捨離塵垢。清淨自居，以求道術」。於是，御者即以太子所乘寶車及與衣服還歸父王。太子於後即剃除鬚髮，服三法衣，出家修道。

Dàběn jīng 大本經: §44

Vocabulary
苦惱	kǔnǎo	suffering, affliction
戀	liàn	to be enamored of, to crave
情	qíng	emotion
滅	miè	to extinguish, destroy
廓然	kuòrán	expansive
悟	wù	to be enlightened; enlightenment, insight
下	xià	to go down, descend
步	bù	step; to take a step
中間	zhōngjiān	in the midst of
轉	zhǔan	to turn, revolve, in turns; gradually
遠	yǔan	distant; to distance oneself
縛著	fūzhuó	to bind, to tie; attachments
咸	xián	all
捨	shě	to abandon
榮	róng	honor, glory
位	wèi	position
捐棄	sǔnqì	to cast off
重	zhòng	to value
往就	wǎngjiù	to go towards
求	qíu	to beg, to ask

佛告比丘：「太子見老、病人，知世苦惱。又見死人，戀世情滅。及見沙門，廓然大悟。下寶車時，步步中間，轉遠縛著。是真出家。是真遠離。時，彼國人聞太子剃除鬚髮。法服持鉢。出家修道。咸相謂言『此道必真，乃令太子捨國榮位、捐棄所重』。于時，國中八萬四千人往就太子。求為弟子。出家修道。

Note that the Buddha here is reasserted as speaker.

Dàběn jīng 大本經: §45

Vocabulary
納受	nàshòu	to receive, to accept, to take in
與	yǔ	together with
之	zhī	(marker of possession); him; her; to go
在在	zàizài	everywhere
教化	jiàohuà	to teach and transform, to proselytize
村	cūn	village
恭敬	gōngjìng	to respect, venerate
四事	sìshì	“the four things” (i.e. the four basic necessities: clothing, food, bedding, medicine).
供養	gòngyǎng	to provide
憒閙	kuìnào	hubbub, noise
群眾	qúnzhòng	masses, throng
尋	xún	then, subsequently
獲	huò	to obtain, to get
志願	zhìyuàn	goal, ambition
專精	zhūanjīng	concentrated, with intensity
修	xiū	to cultivate
作	zuò	to do, to make
愍	mǐn	to pity
闇冥	ànmíng	darkness
危脆	wēicuì	fragile, weak
緣	yuán	on this basis, according to these conditions, following
此	cǐ	this; here
彼	bǐ	that; there
陰	yīn	dark (the “yin” of “yinyang”); group, mass
流轉	liúzhǔan	to circulate, flow
窮	qióng	to exhaust, to end
曉	xiǎo	to understand
了	liǎo	completely; to complete

于時，太子即便納受。與之遊行。在在教化。從村至村。從國至國。所至之處，無不恭敬，四事供養。菩薩念言：「吾與大眾，遊行諸國。人間憒閙，此非我宜。何時當得離此群眾？閑靜之處，以求道真」。尋獲志願。於閑靜處，專精修道。復作是念：「眾生可愍。常處闇冥。受身危脆。有生、有老、有病、有死。眾苦所集，死此生彼。從彼生此。緣此苦陰，流轉無窮。我當何時曉了苦陰，滅生、老、死？」

Note: Here 可 makes the verb that follows it passive. Hence 可愍 means “can be pitied,” or “pitiable.”

Dàběn jīng 大本經: §46

Vocabulary
有	yǒu	to exist; being (the conventional translation in this context is “becoming,” but this is based on Sanskrit and Pali and isn’t easily derived for the word 有).
觀察	guānchá	to observe
由	yóu	to come from; source
起	qǐ	to arise
取	qǔ	grasping, taking
愛	ài	love, affection, craving
受	shòu	receive; here: to sense, feel
觸	chù	contact
六入	liùrù	lit. “the six entrances”; the six sense organs (organs for sight, hearing, smell, taste, touch, and thought)
名色	míngsè	name and form
識	shì	consciousness
行	xíng	to act; conduct (the conventional translation in this context is “dispositions” )
癡	chí	ignorance; madness
憂	yōu	worry, grief
悲	bēi	sadness, sorrow
苦	kǔ	pain
惱	nǎo	frustration
盛	shèng	full, abundant; to flourish
智	zhì	wisdom; knowledge
眼	yǎn	eyes; sight, vision
覺	jué	feeling, perception; awakening
明	míng	light, clarity
通	tōng	understanding
慧	huì	wisdom
證	zhèng	verification; realization

復作是念：「生死何從？何緣而有？」即以智慧觀察所由。「從生有老死，生是老死緣。生從有起，有是生緣。有從取起，取是有緣。取從愛起，愛是取緣。愛從受起，受是愛緣。受從觸起，觸是受緣。觸從六入起，六入是觸緣。六入從名色起，名色是六入緣。名色從識起，識是名色緣。識從行起，行是識緣。行從癡起，癡是行緣。

是為，緣癡有行。緣行有識。緣識有名色。緣名色有六入。緣六入有觸。緣觸有受。緣受有愛。緣愛有取。緣取有有。緣有有生。緣生有老、病、死、憂、悲、苦、惱。此苦盛陰，緣生而有。是為苦集」。菩薩思惟苦集陰時，生智、生眼、生覺、生明、生通、生慧、生證。

Dàběn jīng 大本經: §47

Vocabulary
逆順	nìshùn	backwards and forwards; upstream and downstream
實	shí	truthfully
座	zuò	seat
阿耨多羅三藐三菩提	ānòuduōluó	sānmiǎo sānpútí Skt. anuttarasamyaksambodhi, complete and perfect enlightenment

是為，癡滅故行滅。行滅故識滅。識滅故名色滅。名色滅故六入滅。六入滅故觸滅。觸滅故受滅。受滅故愛滅。愛滅故取滅。取滅故有滅。有滅故生滅。生滅故老、死、憂、悲、苦、惱滅」。

菩薩思惟苦陰滅時，生智、生眼、生覺、生明、生通、生慧、生證。爾時，菩薩逆順觀十二因緣。如實知，如實見已。即於座上成阿耨多羅三藐三菩提。

Dàběn jīng 大本經: §48

Vocabulary
修	xiū	to cultivate
觀	guān	contemplation
安隱	ānyǐn	peace, tranquility
出離	chūlí	separation; to depart; to distance oneself from

毘婆尸佛初成道時，多修二觀：一曰安隱觀、二曰出離觀。

Dàběn jīng 大本經: §49

Vocabulary
深	shēn	profound
微妙	wéimiào	subtle
難	nán	difficult
解	jiě	to understand
息滅	xímiè	to extinguish; to be extinguished; extinction
凡愚	fányú	mundane, ordinary
及	jí	to reach
斯	sī	this
異	yì	different
忍	rěn	to endure, to tolerate
依	yī	according to
樂	lè	to delight in, to like
求	qiú	to seek; to request
務	wù	duty; to take as a duty, to devote oneself to
習	xí	custom, habit
甚	shèn	very, extreme
了	liǎo	completely, entirely
然	rán	yet
倍	pèi	double, twice as much
更	gèng	moreover
觸擾	chùrǎo	disturbed, anxious
默然	mòrán	silently; to be silent

毘婆尸佛於閑靜處復作是念：「我今已得此無上法。甚深微妙，難解難見。息滅、清淨，智者所知。非是凡愚所能及也。斯由眾生異忍、異見、異受、異學。依彼異見，各樂所求，各務所習。是故於此甚深因緣，不能解了。然愛盡涅槃，倍復難知。我若為說，彼必不解。更生觸擾。」作是念已，即便默然不復說法。

Dàběn jīng 大本經: §50

Vocabulary
梵	Fàn	Brahma
世間	shìjiān	world
便	biàn	thereupon, then
敗壞	bàihuài	corrupt, in decay
甚	shèn	very, most, extreme
而	ér	but, yet
哀愍	āimǐn	sorrowful compassion
妙	miào	marvelous
譬如	pìrú	it is like
力士	lìshì	strongman
屈伸	qūshēn	to bend and extend, to flex
臂	bì	arm
頃	qǐng	instant, moment
宮	gōng	palace
忽然	hūrán	suddenly
立	lì	to stand
頭	tóu	head
面	miàn	face
禮	lǐ	ritual; to pay obeisance
足	zú	feet
却	què	to retreat; but
住	zhù	to stop; to abide
一面	yímiàn	one side
膝	xī	knee
著	zhuó	to touch
地	dì	ground
叉	chā	to cross; to interlink
合掌	hézhǎng	to press the palms together
塵垢	chéngòu	dust, filth
微薄	wéibó	slight, thin, meager
根	gēn	roots, faculties
猛利	ménglì	fiercely sharp, very sharp
恭敬	gōngjìng	to respect
易	yì	easy
開化	kāihuà	enlighten and transform; to teach
畏怖	wèibù	to fear
救	jiù	to save; to expiate
罪	zuì	crime; sin, fault

時，梵天王知毘婆尸如來所念。即自思惟：「念此世間便為敗壞，甚可哀愍。毘婆尸佛乃得知此深妙之法，而不欲說」。譬如力士屈伸臂頃，從梵天宮忽然來下。立於佛前。頭面禮足。却住一面。時，梵天王右膝著地。叉手合掌白佛言：「唯願世尊以時說法。今此眾生塵垢微薄、諸根猛利、有恭敬心、易可開化。畏怖後世無救之罪。能滅惡法、出生善道」。

Note: Above, 更生觸擾 could be taken to refer to either the Buddha, or those who hear his instruction. That is, is the Buddha saying that teaching those incapable of understanding him would be troublesome to them or to him?

A similar phrase in the next passage (若為婬、怒、癡眾生說者，必不承用。徒自勞疲。) is equally ambiguous. In the corresponding passages in the Pali it is clear that it is the Buddha who would would find this sort of fruitless teaching troublesome.

The phrase 畏怖後世無救之罪 could be taken in at least three different ways: Does Brahma fear that people will commit these horrible sins? Or does he fear that the Buddha will commit the sin of not saving them? Or is he saying that the people fear committing these sins? In this case, a passage below (in §52) suggests that the third interpretation is correct. That is, it is the people who fear committing unredeemable sins. The passage in question below is: 即以佛眼觀視世界眾生，垢有厚薄，根有利鈍，教有難易。易受教，畏後世罪。能滅惡法，出生善道。

Dàběn jīng 大本經: §51

Vocabulary
汝	rǔ	you
但	dàn	however, but
正	zhèng	correct
阿僧祇	āsēngqǐ	Skt. asaṃkhya (infinity, infinite)
勤苦	qínkǔ	diligent, hard-working
懈	xiè	to rest, to be slack
始	shǐ	begin; only now, just
獲	huò	to obtain
婬	yín	lasciviousness
怒	nù	anger
癡	chí	foolishness, stupidity
承	chéng	to bear
用	yòng	to use
徒	tú	vainly
勞疲	láopí	to tire
相反	xiāngfǎn	oppose, be in conflict with; opposite of
染	rǎn	to be polluted by
愚冥	yúmíng	ignorance and darkness
覆	fù	covered, blanketed

佛告梵王：「如是。如是。如汝所言。但我於閑靜處，默自思念『所得正法，甚深微妙。若為彼說，彼必不解，更生觸擾』。故我默然不欲說法。我從無數阿僧祇劫，勤苦不懈，修無上行。今始獲此難得之法。若為婬、怒、癡眾生說者，必不承用。徒自勞疲。此法微妙。與世相反。眾生染欲。愚冥所覆，不能信解。梵王，我觀如此。是以默然不欲說法」。

Dàběn jīng 大本經: §52

Vocabulary
復重	fùchóng	repeatedly
勸請	quànqǐng	to supplicate, to request
慇懃	yīnqín	sincerely, devoutly, diligently
懇惻	kěncè	sincerely, devoutly, diligently
再三	zàisān	repeatedly
世間	shìjiān	the world (Skt. loka)
便	biàn	thereupon, then
壞敗	huàibài	to destroy, to ruin
願	yuàn	to hope, to wish for
敷演	fūyǎn	to sermonize; to expostulate
墜落	zhùiluò	to fall, to descend
餘趣	yúqù	lit. the “remaining realms”, that is, the realms of rebirth other than the human realm.
佛眼	fóyǎn	Buddha eye, the sight of a Buddha
垢	gòu	dirt, pollution, defilement
厚薄	hòubáo	thick and thin; mild and extreme
利鈍	lìdùn	sharp and dull
難易	nányì	difficult and easy
畏	wèi	to fear
罪	zuì	fault, sin, bad ways
道	dào	path (of existence)
花	huā	Flower (also written 華)
優鉢羅	yōubóluó	Skt. utpala, blue lotus
鉢頭摩	bōtóumó	Skt. padma, a kind of lotus
鳩勿頭	jiūwùtóu	Skt. kumuda, white lotus
分陀利	fēntuōlì	Skt. puṇḍarīka, kind of lotus
或	huò	may, perhaps; some
汙泥	wūní	mud, dirt
皆	jiē	all
敷開	fūkāi	to unfold; to blossom

時，梵天王復重勸請。慇懃懇惻。至于再三：「世尊，若不說法，今此世間便為壞敗。甚可哀愍。唯願世尊以時敷演。勿使眾生墜落餘趣」。爾時，世尊三聞梵王慇懃勸請，即以佛眼觀視世界眾生，垢有厚薄，根有利鈍，教有難易。易受教者畏後世罪。能滅惡法，出生善道。譬如優鉢羅花、鉢頭摩華、鳩勿頭華、分陀利華。或有始出汙泥，未至水者。或有已出，與水平者。或有出水，未敷開者。然皆不為水所染著，易可開敷。世界眾生，亦復如是。

Dàběn jīng 大本經: §53

Vocabulary
愍	mǐn	to love
開演	kāiyǎn	to expound
甘露	gānlù	sweet dew
受	shòu	to receive
益	yì	benefit

爾時，世尊告梵王曰：「吾愍汝等。今當開演甘露法門。是法深妙，難可解知。今為信受樂聽者說。不為觸擾無益者說」。

Dàběn jīng 大本經: §54

Vocabulary
請	qǐng	invitation
歡喜	huānxǐ	bliss, joy
踊躍	yǒngyùe	overjoyed
遶	rào	to circle; to circumambulate
匝	zā	a circle, a round
現	xiàn	to appear, to manifest
先	xiān	first
誰	shéi	who
槃頭	Pántóu	(place name) P. Bandhumā; Skt.?
內	nèi	in, inside
提舍	Tíshě	(personal name) P. Tissa; Skt. Tiṣya
臣子	chénzǐ	official, minister
騫茶	Jiǎnchá	(personal name) Skt. Skanda; P. Khaṇḍa
力士	lìshì	strongman
屈伸	qūshēn	to bend and extend, to flex
臂	bì	arm
頃	qǐng	instant, moment
鹿野苑	Lùyěyuàn	Deer Park (Skt. Saraṅganātha)
道樹	dàoshù	lit. “tree of the Way”; the bodhi tree
敷	fū	to put out, to set forth

爾時，梵王知佛受請，歡喜踊躍，遶佛三匝。頭面禮足。忽然不現。其去未久。是時，如來靜默自思：「我今先當為誰說法？」即自念言：「當入槃頭城內。先為王子提舍、大臣子騫茶開甘露法門」。於是，世尊如力士屈伸臂頃，於道樹忽然不現，至槃頭城槃頭王，鹿野苑中，敷座而坐。

Dàběn jīng 大本經: §55

Vocabulary
宜	yí	it is appropriate, fitting
守	shǒu	to protect, to guard; keeper
寧	níng	(“modal” indicating wish) do you? would you like?
苑	yuàn	garden
行	xíng	to carry out
所	suǒ	location, place
語	yǔ	to speak (yù); words, language
卿	qīng	you
宣	xuān	to announce, to proclaim
漸	jiàn	gradual; incrementally
示	shì	to demonstrate, show, teach
利喜	lìxǐ	profit and joy
施	shī	to give, to donate
論	lùn	discourse, theory
淨	jìng	clean, pure
漏	lòu	lit. “outflow” (Skt. āsrava); affliction.
患	huàn	troubled, afflicted
讚歎	zàntàn	to praise
第一	dìyī	first, foremost
柔輭	róuruǎn	soft, receptive, supple
堪	kān	to sustain, be capable of
聖諦	shèngdì	holy truth, noble truth
敷演	fūyǎn	to expound
開解	kāijiě	to explain
分布	fēnbù	to announce, proclaim
宣釋	xuānshì	to explicate
要	yào	essential

毘婆尸佛告守苑人曰：「汝可入城。語王子提舍、大臣子騫茶『寧欲知不？毘婆尸佛今在鹿野苑中。欲見卿等。宜知是時』」。時，彼守苑人受教而行。至彼二人所，具宣佛教。二人聞已，即至佛所，頭面禮足，却坐一面。佛漸為說法。示教利喜。施論、戒論、生天之論。欲惡不淨、上漏為患。讚歎出離為最微妙清淨第一。爾時，世尊見此二人，心意柔輭。歡喜信樂。堪受正法。於是即為說苦聖諦。敷演開解。分布宣釋苦集聖諦、苦滅聖諦、苦出要諦。

Dàběn jīng 大本經: §56

Vocabulary
法眼淨	fǎyǎnjìng	lit. “the purity of the eye of the Law” (Skt. dharmacakṣuviśuddha); the ability to perceive accurately.
素	sù	plain, unadorned
質	zhí	substance, material
染	rǎn	dye
地	dì	earth
神	shén	spirit
唱	chàng	to sing out
轉	zhǔan	to turn
輪	lún	wheel
展轉	zhǎnzhǔan	continuously, one after the other
聲	shēng	voice; sound
徹	chè	to penetrate; to reach
他化自在天	Tāhuàzìzàitiān	lit. “Heaven of Those Who have Mastery Over the Creation of Others” (Skt. Paranirmitavaśavartin)
須臾	xūyú	in an instant, in a moment

爾時，王子提舍、大臣子騫茶。即於座上，遠離塵垢，得法眼淨。猶若素質易為受染。是時，地神即唱斯言：「毘婆尸如來於槃頭城鹿野苑中轉無上法輪。沙門、婆羅門、諸天、魔、梵及餘世人所不能轉」。如是展轉，聲徹四天王，乃至他化自在天。須臾之頃，聲至梵天。

Dàběn jīng 大本經: §57

Vocabulary
果	guǒ	the fruit, the results, the benefits
真實	zhēnshí	true
欺	qī	to deceive
成就	chéngjiù	to accomplish, to achieve
畏	wèi	fear
自在	zìzài	mastery; freedom; unimpeded
苦際	kǔjì	lit. “the border of suffering”; the last life in which one will suffer
具戒	jùjiè	the complete precepts
事	shì	things
示現	shìxiàn	to show, to demonstrate; demonstration
神足	shénzú	Lit. either “divine feet” or “the basis of divine [power]”; in China often understood to mean the ability to move great distances in an instant; here, the term refers to supernormal powers more generally (Skt. ṛddhi-pāda)
觀他心	guāntāxīn	lit. “to see another’s heart”; to read minds
教誡	jiàojiè	instruction; the ability to instruct
無漏心	wúlòuxīn	lit. “mind of no outflows”; untainted mind (Skt. anāsrava-citta).
解脫	jiětuō	liberation, release
疑	yí	doubt

是時，王子提舍、大臣子騫茶見法得果。真實無欺。成就無畏。即白毘婆尸佛言：「我等欲於如來法中淨修梵行」。佛言：「善來，比丘。吾法清淨自在。修行以盡苦際」。爾時，二人即得具戒。具戒未久，如來又以三事示現。一曰神足、二曰觀他心、三曰教誡。即得無漏心解脫、生死無疑智。

Dàběn jīng 大本經: §58

Vocabulary
人民	rénmín	people
法	fǎ	Dharma
服	fú	clothing; to wear
持	chí	to hold, to grip
鉢	bō	alms bowl
捨	shě	to abandon
世	shì	world, worldly
榮	róng	honor, glory
位	wèi	position
使	shǐ	to cause
捐棄	juānqì	to cast off
重	zhòng	to value
往詣	wǎngyì	to go towards

爾時，槃頭城內眾多人民，聞二人出家學道、法服持鉢、淨修梵行，皆相謂曰：「其道必真。乃使此等捨世榮位，捐棄所重」。時，城內八萬四千人往詣鹿野苑中毘婆尸佛所。頭面禮足，却坐一面。佛漸為說法。示教利喜。施論、戒論、生天之論。欲惡不淨，上漏為患；讚歎出離為最微妙，清淨第一。爾時，世尊見此大眾，心意柔輭、歡喜信樂、堪受正法。於是即為說苦聖諦。敷演開解。分布宣釋苦集聖諦，苦滅聖諦，苦出要諦。

Dàběn jīng 大本經: §59

(You should know all of the vocabulary in this passage!)

時，八萬四千人即於座上，遠塵離垢，得法眼淨。猶如素質易為受色。見法得果。真實無欺。成就無畏。即白佛言：「我等欲於如來法中，淨修梵行」。佛言：「善來，比丘。吾法清淨自在。修行以盡苦際」。時，八萬四千人即得具戒。具戒未久，世尊以三事教化：一曰神足、二曰觀他心、三曰教誡。即得無漏心解脫、生死無疑智現前。

八萬四千人聞佛於鹿野苑中，轉無上法輪。沙門、婆羅門、諸天、魔、梵及餘世人所不能轉。即詣槃頭城毘婆尸佛所。頭面禮足。却坐一面。時，佛為說法亦復如是。

Dàběn jīng 大本經: §60

Vocabulary
上昇	shàngshēng	to ascend
虛空	xūkōng	space
火	huǒ	fire
神變	shénbiàn	divine transformations; miracles
遣	qiǎn	to dispatch, to send off
遊行	yóuxíng	to travel, to wander
俱	jù	together

爾時，槃頭城有十六萬八千大比丘眾。提舍比丘、騫茶比丘於大眾中上昇虛空。身出水火。現諸神變。而為大眾說微妙法。爾時，如來默自念言：「今此城內乃有十六萬八千大比丘眾。宜遣遊行。各二人俱，在在處處。至於六年，還來城內說具足戒」。

Dàběn jīng 大本經: §61

Vocabulary
首陀會天	Shǒutuōtiān	Skt. Śuddhāvāsa, “Pure Abodes”
沒	mò	to disappear
分布	fēnbù	to distribute
擁護	yōnghù	to protect
伺	sì	to wait
便	biàn	convenient
可	kě	to approve, assent

時，首陀會天知如來心。譬如力士屈伸臂頃，從彼天沒，忽然至此。於世尊前，頭面禮足。却住一面。須臾白佛言：「如是，世尊。此槃頭城內比丘眾多。宜各分布，處處遊行。至於六年，乃還此城。說具足戒。我當擁護。令無伺求得其便者。爾時，如來聞此天語，默然可之。

Dàběn jīng 大本經: §62

Vocabulary
許可	xǔkě	to approve of, to permit
執持	zhíchí	to hold, to keep

時，首陀會天見佛默然許可。即禮佛足。忽然不現。還至天上。其去未久。佛告諸比丘：「今此城內，比丘眾多。宜各分布。遊行教化。至六年已，還集說戒」。時，諸比丘受佛教已。執持衣鉢。禮佛而去。

Dàběn jīng 大本經: §63

Vocabulary
訖…已	qì	… yǐ to finish, complete
攝持	shèchí	to have, to hold

時，首陀會天於一年後告諸比丘：「汝等遊行已過一年。餘有五年。汝等當知，訖六年已，還城說戒」。如是至于六年。天復告言：「六年已滿。當還說戒」。時，諸比丘聞天語已。攝持衣鉢。還槃頭城。至鹿野苑毘婆尸佛所。頭面禮足。却坐一面。

Dàběn jīng 大本經: §64

Vocabulary
結加	jiéjiā	to cross, to form
趺坐	fūzuò	to sit cross-legged, in the lotus posture
經	jīng	scripture, sūtra
忍辱	rěnrǔ	tolerance (Skt. kṣānti)

爾時，如來於大眾前上昇虛空。結加趺坐。講說戒經。忍辱為第一。佛說涅槃最。不以除鬚髮害他為沙門。時，首陀會天去佛不遠。

Dàběn jīng 大本經: §65

Vocabulary
羅閱城	Luóyuèchéng	(place name) Skt.Rājagraha
耆闍崛山	Qíshèjuéshān	(name of mountain) Skt. Gṛdhrakūṭa, “Vulture Peak”
遍	biàn	to reach
除	chú	besides
設	shè	if
無造天	Wúzàotiān	“Not Created Heaven “ (Skt. Avṛha, one of the five Śuddhāvāsas, “Pure Abodes”)
壯士	zhuàngshì	mighty man, powerful man
本末	běnmò	beginning and end, details
釋迦摩尼	Shìjiāmóní	Śākyamuni
阿迦尼吒	jīanízhà	Skt. Akaniṣṭha, “of whom none is the youngest” (one of the five Śuddhāvāsas, “Pure Abodes”)

爾時，世尊告諸比丘：「我自思念，昔一時於羅閱城耆闍崛山，時生是念『我所生處，無所不遍。唯除首陀會天。設生彼天。則不還此』。我時，比丘，復生是念『我欲至無造天上』。時，我如壯士屈伸臂頃，於此間沒，現於彼天。時，彼諸天見我至彼。頭面作禮。於一面立。而白我言『我等皆是毘婆尸如來弟子。從彼佛化，故來生此』。具說彼佛因緣本末。又尸棄佛、毘沙婆佛、拘樓孫佛、拘那含佛、迦葉佛、釋迦牟尼佛，皆是我師。我從受化，故來生此』。亦說諸佛因緣本末。至生阿迦尼吒諸天，亦復如是。」

佛說此大因緣經已，諸比丘聞佛所說。歡喜奉行。

Only “non-returners” (bùhuán 不還, ā’nàhán 阿那含, Skt. anāgāmin) are born in 首陀會天, which includes five separate worlds, including 無造天 and 阿迦尼吒.

Congratulations! You have now read an entire sutra (minus the verses). For review, read the sutra again (given in full below), as much as possible without recourse to the vocabulary lists.