The Lankavatara Sutra, Volume Two
正智及如如，是則為成相。」
right wisdom and suchness, this is the mark of perfection."
爾時，大慧菩薩復白佛言：「世尊！如世尊所說句，過去諸佛，如恆河沙，未來現在，亦復如是。云何，世尊！為如說而受？為更有餘義？惟願如來，哀愍解說。」
At that time the Bodhisattva Mahamati again said to the Buddha: "World-Honored One! As the World-Honored One has said in the sentence: the Buddhas of the past are like the sands of the Ganges, and so are those of the future and present. How is it, World-Honored One? Should it be accepted as spoken, or is there some other meaning? I beg the Tathagata to explain it out of compassion."
佛告大慧：「莫如說而受。三世諸佛量，非如恆河沙。所以者何？過世間望，非譬所譬。以凡愚計常，外道妄想，長養惡見，生死無窮。欲令厭離生死趣轉，精勤勝進故，為彼說言。諸佛易見，非如優曇缽華難得見故，息方便求。有時復觀諸受化者，作是說言：『佛難值遇，如優曇缽華。』優曇缽華，無已見今見當見。如來者，世間悉見。不以建立自通故，說言如來出世如優曇缽華。大慧！自建立自通者，過世間望，彼諸凡愚所不能信，自覺聖智境界，無以為譬，真實如來，過心、意、意識所見之相，不可為譬。大慧！然我說譬佛如恆沙，無有過咎。大慧！譬如恆沙，一切魚鼈輸牧魔羅師子象馬人獸踐踏。沙不念言：『彼惱亂我。』而生妄想。自性清淨，無諸垢汙。如來、應供、等正覺自覺聖智恆河，大力神通自在等沙，一切外道諸人獸等一切惱亂，如來不念而生妄想。如來寂然無有念想，如來本願，以三昧樂安眾生故，無有惱亂。猶如恆沙等無有異。又斷貪恚故。譬如恆沙，是地自性。劫盡燒時，燒一切地，而彼地大不捨自性，與火大俱生故。其餘愚夫作地燒想，而地不燒，以火因故。如是，大慧！如來法身，如恆沙不壞。大慧！譬如恆沙，無有限量。如來光明，亦復如是無有限量，為成熟眾生故，普照一切諸佛大眾。大慧！譬如恆沙，別求異沙，永不可得。如是，大慧！如來、應供、等正覺，無生死生滅，有因緣斷故。大慧！譬如恆河沙，增減不可得知。如是，大慧！如來智慧成熟眾生，不增不減。非身法故，身法者有壞，如來法身，非是身法。如壓恆沙，油不可得。如是一切極苦眾生逼迫如來，乃至眾生未得涅槃，不捨法界自三昧願樂，以大悲故。大慧！譬如恆沙，隨水而流，非無水也。如是，大慧！如來所說一切諸法，隨涅槃流，是故說言如恆河沙。如來不隨諸去流轉，去是壞義故。大慧！
The Buddha told Mahamati: "Do not accept it as spoken. The number of Buddhas of the three times is not like the sands of the Ganges. Why? It surpasses what the world can hope for, and cannot be compared by any simile. Because ordinary fools cling to permanence and heretics discriminate, nurturing evil views, and birth and death have no end, I speak so for those I wish to make weary of the turning of birth and death and diligent in superior advancement. The Buddhas are easy to see, and are not hard to see like the udumbara flower (a flower extremely rare to see), so as to have them cease seeking by expedient means. At other times, observing those to be taught, I speak thus: 'A Buddha is hard to meet, like the udumbara flower.' The udumbara flower has never been seen, is not seen now, and will not be seen. On the Tathagata's side, the whole world can see him. It is not that, in establishing his own penetration, I speak of the Tathagata's appearance in the world as like the udumbara flower. Mahamati! One who establishes his own penetration surpasses what the world can hope for, which those ordinary fools cannot believe; the realm of self-realized noble wisdom has nothing to compare it to, the true Tathagata surpasses the marks seen by mind, thought and consciousness, and cannot be compared. Mahamati! However, there is no fault in my comparing the Buddha to the sands of the Ganges. Mahamati! It is like the sands of the Ganges, trampled by all fish and turtles, shishumara (water crocodiles), lions, elephants, horses, humans and beasts. The sand does not think: 'They trouble me,' and give rise to discrimination. Its nature is pure and without any defilement. The Ganges of the Tathagata, Arhat, Perfectly Enlightened One's self-realized noble wisdom, with the sands of great strength and sovereign spiritual powers, though all the heretics, humans and beasts and all trouble it, the Tathagata does not think of it and give rise to discrimination. The Tathagata is quiet and without thought; by the Tathagata's original vow, he gives beings peace through the joy of samadhi, and so there is no trouble. It is like the sands of the Ganges, without difference. Moreover, because he has cut off greed and anger. It is like the sands of the Ganges, which are the self-nature of earth. At the time when the kalpa ends and burns, it burns all earth, yet that earth element does not abandon its self-nature, because it arises together with the fire element. Other fools think of the earth as burned, yet the earth does not burn, because of the cause of fire. Thus, Mahamati! The Tathagata's Dharma body is like the sands of the Ganges, indestructible. Mahamati! It is like the sands of the Ganges, without limit. The Tathagata's light is also like this, without limit, to bring beings to maturity, shining everywhere on all the great assemblies of Buddhas. Mahamati! It is like the sands of the Ganges: to seek different sand will never succeed. Thus, Mahamati! The Tathagata, Arhat, Perfectly Enlightened One has no birth and death, arising and ceasing, because there is the cutting off of causes and conditions. Mahamati! It is like the sands of the Ganges, whose increase and decrease cannot be known. Thus, Mahamati! The Tathagata's wisdom, bringing beings to maturity, neither increases nor decreases. Because it is not a bodily dharma, and bodily dharmas decay, the Tathagata's Dharma body is not a bodily dharma. Like pressing the sands of the Ganges, oil cannot be found. Thus all beings in extreme suffering press upon the Tathagata, and so long as beings have not attained nirvana, he does not abandon the samadhi vow and joy of the Dharma realm itself, because of great compassion. Mahamati! It is like the sands of the Ganges, flowing with the water, and it is not that there is no water. Thus, Mahamati! All the dharmas spoken by the Tathagata flow along with nirvana, and so they are said to be like the sands of the Ganges. The Tathagata does not follow flowing away, and going away is the meaning of decay. Mahamati!
生死本際不可知，不知故，云何說去？大慧！去者斷義，而愚夫不知。」
The original limit of birth and death cannot be known; because it is not known, how can one speak of going? Mahamati! Going is the meaning of cutting off, and fools do not know this."
大慧白佛言：「世尊！若眾生生死本際不可知者，云何解脫可知？」
Mahamati said to the Buddha: "World-Honored One! If the original limit of the birth and death of beings cannot be known, how can liberation be known?"
佛告大慧：「無始虛偽過惡妄想習氣因滅，自心現知外義，妄想身轉解脫不滅。是故無邊，非都無所有。為彼妄想，作無邊等異名。觀察內外，離於妄想。無異眾生，智及爾炎。一切諸法，悉皆寂靜。不識自心現妄想，故妄想生。若識則滅。」
The Buddha told Mahamati: "When the cause of the beginningless false faults, evils, discrimination and habit energy is extinguished, the self-mind's manifestation knows external meaning, and the body of discrimination turns, liberation does not cease. Therefore it is limitless, and it is not that there is nothing at all. For that discrimination, different names such as 'limitless' are made. Observing inside and outside, one is apart from discrimination. There is nothing different from beings, wisdom, and the knowable. All dharmas are entirely tranquil. Not recognizing the discrimination manifested by the self-mind, discrimination arises. If it is recognized, it ceases."
爾時，世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
「觀察諸導師，猶如恆河沙，
"Observe all the guides, like the sands of the Ganges,
不壞亦不去，亦復不究竟，
neither destroyed nor going away, and also not ultimate,
是則為平等，觀察諸如來。
this is equality; observe all the Tathagatas.
猶如恆沙等，悉離一切過，
Like the sands of the Ganges and the like, all are apart from all faults,
隨流而性常，是則佛正覺。」
flowing along yet constant in nature; this is the Buddha's right awakening."
爾時，大慧菩薩復白佛言：「惟願為說一切諸法剎那壞相。世尊！云何一切法剎那？」
At that time the Bodhisattva Mahamati again said to the Buddha: "I beg you to explain the mark of the momentary destruction of all dharmas. World-Honored One! How is it that all dharmas are momentary?"
佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」
The Buddha told Mahamati: "Listen carefully, listen carefully! Think on it well, and I will explain it for you."
佛告大慧：「一切法者，謂：善、不善、無記、有為、無為、世間、出世間。有罪、無罪、有漏、無漏、受、不受。大慧！略說心、意、意識及習氣，是五受陰因，是心、意、意識習氣，長養凡愚善不善妄想。大慧！修三昧樂，三昧正受現法樂住，名為賢聖善無漏。大慧！善不善者，謂八識。何等為八？謂如來藏，名識藏。心、意、意識、及五識身，非外道所說。大慧！五識身者，心、意、意識俱。善不善相，展轉變壞，相續流注。不壞身生，亦生亦滅。不覺自心現，次第滅餘識生。形相差別攝受，意識五識，俱相應生，剎那時不住，名為剎那。大慧！剎那者，名識藏，如來藏意俱生識習氣剎那。無漏習氣非剎那，非凡愚所覺。計著剎那論故，不覺一切法剎那非剎那，以斷見壞無為法。大慧！七識不流轉，不受苦樂，非涅槃因。大慧！如來藏者，受苦樂與因俱，若生若滅。四住地、無明住地所醉。凡愚不覺，剎那見妄想勳心。
The Buddha told Mahamati: "What are called all dharmas: wholesome, unwholesome, neutral, conditioned, unconditioned, mundane, supramundane; with fault, without fault, with outflows, without outflows, received, not received. Mahamati! Briefly speaking, mind, manas, mental consciousness and habit energy are the cause of the five aggregates of clinging, and the habit energy of mind, manas and mental consciousness nourishes the wholesome and unwholesome discrimination of ordinary fools. Mahamati! Cultivating the joy of samadhi, the samadhi in which one dwells in the joy of the present dharma, is called the wholesome, outflow-free state of the sages. Mahamati! Wholesome and unwholesome: this speaks of the eight consciousnesses. Which eight? Namely the Tathagata-garbha, called the storehouse consciousness; mind, manas, mental consciousness, and the five consciousness bodies, which are not what the heretics speak of. Mahamati! The five consciousness bodies arise together with mind, manas and mental consciousness. Their wholesome and unwholesome marks change and decay one after another and flow on in succession. The undestroyed body arises, and there is both arising and ceasing. Not aware of the self-mind's manifestation, they cease in order and other consciousnesses arise. Grasping the differentiated forms, the mental consciousness and the five consciousnesses arise together in correspondence, not abiding for even a moment; this is called a moment. Mahamati! What is called a moment: it is called the storehouse consciousness, the moment of the habit energy of consciousness arising together with the Tathagata-garbha and manas. The outflow-free habit energy is not momentary, and is not what ordinary fools are aware of. Because they cling to the doctrine of momentariness, they are not aware that all dharmas are momentary and non-momentary, and use the view of annihilation to destroy the unconditioned dharma. Mahamati! The seven consciousnesses do not flow and turn, do not feel suffering or joy, and are not the cause of nirvana. Mahamati! The Tathagata-garbha: feeling suffering and joy together with causes, it either arises or ceases. It is intoxicated by the four abodes and the abode of ignorance. Ordinary fools are not aware of it, and the momentary view and discrimination perfume the mind.
「復次，大慧！如金、金剛、佛舍利，得奇特性，終不損壞。大慧！若得無間，有剎那者，聖應非聖，而聖未曾不聖。如金金剛，雖經劫數，稱量不減。云何凡愚，不善於我隱覆之說，於內外一切法作剎那想？」
"Furthermore, Mahamati! Like gold, diamond and the Buddha's relics, having attained a wondrous nature, in the end they are not damaged. Mahamati! If one attained the uninterrupted and still had moments, the noble would be non-noble, yet the noble has never been non-noble. Like gold and diamond, though kalpas pass, they do not diminish when weighed. How is it that ordinary fools, not skilled in my concealed teaching, form the thought of momentariness toward all dharmas, inner and outer?"
大慧菩薩復白佛言：「世尊！如世尊說，六波羅蜜滿足，得成正覺。何等為六？」
The Bodhisattva Mahamati again said to the Buddha: "World-Honored One! As the World-Honored One says, when the six paramitas are fulfilled, one attains perfect awakening. Which six?"
佛告大慧：「波羅蜜有三種分別，謂：世間、出世間、出世間上上。大慧！世間波羅蜜者，我我所攝受計著，攝受二邊，為種種受生處，樂色聲香味觸故，滿足檀波羅蜜；戒、忍、精進、禪定、智慧，亦如是。凡夫神通，及生梵天。大慧！出世間波羅蜜者，聲聞、緣覺墮攝受涅槃故，行六波羅蜜，樂自己涅槃樂。出世間上上波羅蜜者，覺自心現妄想量攝受，及自心二故，不生妄想，於諸趣攝受非分，自心色相不計著。為安樂一切眾生故，生檀波羅蜜，起上方便；即於彼緣，妄想不生戒，是屍波羅蜜。即彼妄想不生忍，知攝所攝，是羼提波羅蜜。初中後夜，精勤方便，隨順修行方便，妄想不生，是毘梨耶波羅蜜。妄想悉滅，不墮聲聞涅槃攝受，是禪波羅蜜。自心妄想非性，智慧觀察，不墮二邊，先身轉勝而不可壞，得自覺聖趣，是般若波羅蜜。」
The Buddha told Mahamati: "The paramitas have three distinctions, namely: mundane, supramundane, and supramundane higher and higher. Mahamati! The mundane paramitas: clinging to the grasping of self and what belongs to self, grasping the two extremes, for the places of various births, delighting in form, sound, smell, taste and touch, they fulfill the dana paramita (perfection of giving); morality, patience, diligence, meditation and wisdom are likewise. This is the spiritual powers of ordinary people, and birth in the Brahma heaven. Mahamati! The supramundane paramitas: shravakas and pratyekabuddhas fall into grasping nirvana, practice the six paramitas, and delight in the joy of their own nirvana. The supramundane higher and higher paramitas: being aware of the grasping of the measure of discrimination manifested by the self-mind, and of the self-mind's duality, so that discrimination does not arise, with no unfitting grasping among the destinies and no clinging to the form-marks of the self-mind. For the sake of the peace and joy of all beings, one gives rise to the dana paramita, and arouses supreme expedients; and on that very condition, the morality in which discrimination does not arise is the shila paramita (perfection of morality). That very patience in which discrimination does not arise, knowing the grasping and the grasped, is the kshanti paramita (perfection of patience). In the first, middle and last watches of the night, diligently applying expedients, practicing in accord with expedients, with discrimination not arising, is the virya paramita (perfection of diligence). With all discrimination extinguished, not falling into the grasping of shravaka nirvana, is the dhyana paramita. Knowing that the discrimination of one's own mind is without nature, observing with wisdom, not falling into the two extremes, with the former body turned to superiority and indestructible, attaining the self-realized noble destiny, is the prajna paramita."
爾時，世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
「空無常剎那，愚夫妄想作，
"Emptiness, impermanence, the momentary, are made by the discrimination of fools,
如河燈種子，而作剎那想。
like a river, a lamp, a seed, from which they make the thought of the momentary.
剎那息煩亂，寂靜離所作，
The momentary stops distraction, tranquility is apart from what is made,
一切法不生，我說剎那義。
all dharmas do not arise; this is what I mean by the meaning of the momentary.
物生則有滅，不為愚者說，
Things that arise have ceasing, which is not spoken for fools,
無間相續性，妄想之所勳。
the nature of uninterrupted continuity is what is perfumed by discrimination.
無明為其因，心則從彼生，
Ignorance serves as its cause, and the mind arises from there,
乃至色未生，中間有何分？
until form has not yet arisen, what distinction is there in between?
相續次第滅，餘心隨彼生，
The continuity ceases in order, and other minds arise there according to it,
不住於色時，何所緣而生？
when not abiding in form, by what condition does it arise?
以從彼生故，不如實因生，
Because it arises from that, arises from an unreal cause,
云何無所成，而知剎那壞？
how can it accomplish nothing and yet be known to break down in a moment?
修行者正受，金剛佛舍利，
The practitioner in samadhi, diamond and the Buddha's relics,
光音天宮殿，世間不壞事。
the palaces of the Abhasvara heaven, are things in the world that do not decay.
住於正法得，如來智具足，
Abiding in the true Dharma, he attains it, with the Tathagata's wisdom complete,
比丘得平等，云何見剎那？
the bhikshu attains equality; how could he see the momentary?
乾闥婆幻等，色無有剎那，
The gandharva city, illusion and the like, form has no moment,
於不實色等，視之若真實。」
for unreal form and the like, one sees it as if real."
爾時，大慧菩薩復白佛言：「世尊！世尊記阿羅漢得成阿耨多羅三藐三菩提，與諸菩薩等無差別。一切眾生法不涅槃，誰至佛道？從初得佛，至般涅槃，於其中間不說一字，亦無所答。如來常定故，亦無慮，亦無察，化佛化作佛事。何故說識剎那展轉壞相。金剛力士，常隨侍衛。不施設本際。現魔魔業，惡業果報，旃遮摩納、孫陀利女、空缽而出。惡業障現。云何如來得一切種智，而不離諸過？」
At that time, the Bodhisattva Mahamati said to the Buddha again: "World-Honored One! The World-Honored One bestows predictions that arhats will attain anuttara-samyak-sambodhi, with no difference from the Bodhisattvas. If all beings' dharmas do not enter nirvana, who reaches the Buddha's path? From the time of first attaining buddhahood to final parinirvana, in between the Buddha does not speak a single word, nor does he answer anything. The Tathagata is constantly in samadhi, without thought and without examination, and transformation buddhas perform the Buddha's work. Why is it said that consciousness has the mark of breaking down and shifting from moment to moment? Vajra-bearing guardians constantly follow and protect him. He does not establish a primordial limit. He manifests Mara and Mara's works and the karmic retribution of evil deeds, Cincamanavika and the woman Sundari (the stories of these two are slanders against the Buddha by non-Buddhists), and going out with an empty bowl. The obstructions of evil karma appear. How is it that the Tathagata, having attained knowledge of all kinds, does not depart from all faults?"
佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」
The Buddha told Mahamati: "Listen carefully, listen carefully! Think on it well, and I will explain it for you."
大慧白佛：「善哉，世尊！唯然受教。」
Mahamati said to the Buddha: "Good, World-Honored One! Yes, I will receive your teaching."
佛告大慧：「為無餘涅槃故說，誘進行菩薩行者故。此及餘世界修菩薩行者，樂聲聞乘涅槃，為令離聲聞乘，進向大乘，化佛授聲聞記，非是法佛。大慧！因是故，記諸聲聞與菩薩不異。大慧！不異者，聲聞、緣覺、諸佛如來，煩惱障斷，解脫一味，非智障斷。大慧！智障者，見法無我，殊勝清淨。煩惱障者，先習見人無我，斷七識滅，法障解脫，識藏習滅，究竟清淨。因本住法故，前後非性。無盡本願故。如來無慮無察，而演說法；正智所化故，念不忘故，無慮無察。四住地、無明住地習氣斷故，二煩惱斷，離二種死，覺人法無我，及二障斷。大慧！心、意、意識、眼識等七，剎那習氣因離，善無漏品離，不復輪轉。大慧！如來藏者，輪轉、涅槃苦樂因。空亂意。大慧！愚痴凡夫所不能覺。大慧！金剛力士所隨護者，是化佛耳，非真如來。大慧！真如來者，離一切根量。一切凡夫、聲聞、緣覺及外道根量悉滅，得現法樂住，無間法智忍故，非金剛力士所護。一切化佛不從業生。化化佛者，非佛，不離佛。因陶家輪等眾生所作相而說法，非自通處說自覺境界。
The Buddha told Mahamati: "It was taught for the sake of nirvana without remainder, to lure on those who practice the Bodhisattva conduct. Those in this and other worlds who practice the Bodhisattva path and delight in the nirvana of the Hearer Vehicle, in order to lead them away from the Hearer Vehicle and toward the Great Vehicle, the transformation buddhas give predictions to Hearers; these are not the Dharma Buddha. Mahamati! For this reason, the predictions given to the Hearers are not different from those of the Bodhisattvas. Mahamati! What is called not different: Hearers, Solitary Realizers and all Buddhas, the Tathagatas, have cut off the obstruction of afflictions, and their liberation has one taste; it is not the cutting off of the obstruction of knowledge. Mahamati! What is called the obstruction of knowledge: seeing that dharmas have no self, supreme and pure. What is called the obstruction of afflictions: first practicing seeing that persons have no self, cutting off the seven consciousnesses and extinguishing them, the obstruction of dharmas is liberated, the habit energies of the storehouse consciousness are extinguished, and one is ultimately pure. Because of the original dwelling dharma, before and after are not in nature. Because of the inexhaustible original vows. The Tathagata, without thought and without examination, expounds the Dharma; it is transformed by right knowledge, and because of mindfulness that does not forget, there is no thought and no examination. The four stations and the habit energies of the ground of ignorance are cut off, the two afflictions are cut off, one departs from the two kinds of death, awakens to no-self of persons and no-self of dharmas, and the two obstructions are cut off. Mahamati! The mind, thought, mental consciousness, eye consciousness and the other seven, with their momentary habit energies, are left behind through separation, the good untainted category is left behind, and one no longer revolves in samsara. Mahamati! The Tathagatagarbha is the cause of suffering and joy in samsara and nirvana. It is the empty, disordered mind. Mahamati! The foolish ordinary person cannot awaken to it. Mahamati! What the vajra-bearing guardians follow and protect is only a transformation buddha, not the true Tathagata. Mahamati! The true Tathagata is free of all measures of faculties. All ordinary people, Hearers, Solitary Realizers and non-Buddhists, with all their measures of faculties, are entirely extinguished, and one attains abiding in the joy of the present Dharma, through the uninterrupted forbearance of knowledge of the Dharma; he is not protected by vajra-bearing guardians. All transformation buddhas are not born from karma. A transformation of a transformation buddha is not a buddha and is not apart from the Buddha. It teaches the Dharma according to the marks of what beings make, as with the potter's wheel and the like, and does not teach the realm of self-realization from the place of self-penetration."
「復次，大慧！愚夫依七識身滅，起斷見。不覺識藏故，起常見。自妄想故，不知本際。自妄想慧滅，故解脫。四住地、無明住地習氣斷故，一切過斷。」
"Furthermore, Mahamati! The foolish, relying on the extinction of the seven consciousness-bodies, give rise to the view of annihilation. Not awakening to the storehouse consciousness, they give rise to the view of permanence. Because of their own deluded thoughts, they do not know the primordial limit. When their own deluded thinking and wisdom is extinguished, they are liberated. When the four stations and the habit energies of the ground of ignorance are cut off, all faults are cut off."
爾時，世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
「三乘亦非乘，如來不磨滅，
"The Three Vehicles are not vehicles either, the Tathagata is not worn away,
一切佛所說，說離諸過惡。
What all buddhas teach is teaching freedom from all faults and evils.
為諸無間智，及無餘涅槃，
For those with uninterrupted knowledge, and for nirvana without remainder,
誘進諸下劣，是故隱覆說。
To lure on the lowly ones, so it is taught in a concealed way.
諸佛所起智，即分別說道，
The wisdom that buddhas bring about, then distinguishes and speaks of the roads,
諸乘非為乘，彼則非涅槃。
The vehicles are not vehicles, and that is not nirvana.
欲色有及見，說是四住地，
Desire, form, existence and views, are said to be the four stations,
意識之所起，識宅意所住。
Arisen from mental consciousness, the abode of consciousness is where thought dwells.
意及眼識等，斷滅說無常，
Thought and eye consciousness and the rest, cut off and extinguished are called impermanent,
或作涅槃見，而為說常住。」
Or one makes the view of nirvana, and teaches it as permanent abiding."
爾時，大慧菩薩以偈問言：
At that time, the Bodhisattva Mahamati asked in verse:
「彼諸菩薩等，志求佛道者，
"Those Bodhisattvas and others, who aspire to the Buddha's path,
酒肉及與蔥，飲食為云何？
Wine, meat and onions, how should they eat and drink?
惟願無上尊，哀愍為演說。
I only wish the Unsurpassed Honored One would compassionately explain.
愚夫所貪著，臭穢無名稱，
What fools crave and cling to, foul and unnamable,
虎狼所甘嗜，云何而可食？
What tigers and wolves relish, how can it be eaten?
食者生諸過，不食為福善，
Those who eat give rise to many faults, not eating is blessing and good,