百喻經 · 名相Glossary

「昔有愚人至於他家」—“Once there was a foolish man who went to another person’s house”

「譬彼外道聞節飲食可以得道」—“Just so are those followers of other paths: hearing that by moderating food and drink one can attain the Way”

「可以得道」—“one can attain the Way”

「欲修布施」—“wishing to practice giving”

「比丘亦爾」—“Bhikṣus are so too”

「不能具修信、戒、聞、慧」—“unable to cultivate in full faith, precepts, learning, and wisdom”

「但整威儀以招利養」—“they merely keep their deportment in order, to attract gain and offerings”

「聞他邪說心生惑著」—“hearing the wrong teachings of others, give rise in their minds to delusion and attachment”〔T04 0543c03〕; 「雖聞正教不信受持」—“even when they hear the right teaching, they do not believe it, accept it, or uphold it”〔T04 0543c04〕

「見熱時炎謂為是水」—“Seeing the shimmering heat of a hot day, he took it for water”

「即便逐走至辛頭河」—“and ran chasing after it, all the way to the Sindhu River”

「以己不能具持佛戒」—“because they themselves cannot keep the Buddha’s precepts in full”

「流轉生死」—“wander on in birth and death”

「默然覆藏自說清淨」—“silently conceals it and declares himself pure”

「出家之人守持」—“One who has left home keeps”

「所受欲不懺悔」—“you received, and yet do not wish to make repentance”

「遂便破戒多作不善」—“So he breaks the precepts and does much that is not good”

「取彼佛語化道眾生」—“we take those words of the Buddha to teach and guide beings”

「有一山羗」—“there was a hill tribesman”

「不知法相」—“do not know the marks of the Dharma”

「譬如世尊四輩弟子」—“Just so the four kinds of disciples of the World-Honored One”

「不能精勤修敬三寶」—“unable to practice diligently and revere the Three Jewels”

「欲求道果」—“wishing to seek the fruits of the Way”〔T04 0544b28〕; 「餘下三果，唯求得彼阿羅漢果」—“the other three lower fruits; I seek only to attain the fruit of arhatship”〔T04 0544b29〕

「昔有婆羅門自謂多知」—“Once there was a brāhmaṇa who thought himself of wide learning”

「於諸星術種種技」—“among astrology and the various ar[ts]”

「有愚人法殺善男子詐現慈德」—“by the ways of a fool kill a good man and feign the virtue of compassion”

「昔有愚人煮黑石蜜」—“Once there was a foolish man boiling black sugar”

「不滅煩惱熾然之火」—“do not extinguish the blazing fire of the afflictions”

「少作苦行」—“only do a little of austerities”〔T04 0544c23〕; 「五熱炙身而望清涼寂靜之道」—“scorch the body with the five fires, and hope for the cool and tranquil Way”〔T04 0544c24〕

「作諸放逸」—“do all kinds of heedless things”

「入大海之法要須導師然後可去」—“By the rule for going out on the great ocean, there must be a guide; only then can one go”

「有一天祠當須人」—“There was a shrine of the gods there, which had to be [offered] a human [sacrifice]”

「欲入法海取其珍寶，當修善法行」—“wishing to enter the ocean of Dharma and take its treasures, they should cultivate the practice of good dharmas”

「經歷三塗受苦長遠」—“passing through the three evil destinies and suffering long”

「詣善知識而啟之言」—“they go to a good friend and make their request to him”

「以方便故」—“by means”

「教令坐禪觀十二緣起」—“teaches him to sit in meditation and contemplate the twelve links of dependent arising”

「漸積眾德獲阿羅漢」—“gradually he accumulates many merits and attains arhatship”

「欲求善福」—“wishing to seek good merit”〔T04 0545b14〕; 「用作福本期善果」—“making these the root of merit and hoping for good fruit”〔T04 0545b15〕

「要少名利致毀大行」—“seeking a little fame and gain, they bring ruin to the great practice”

「不顧禮義」—“without regard for propriety”

「現受惡名後得苦報」—“in this life they receive ill repute, and in the next life they obtain painful retribution”

「多取錢財以用修福望得生天」—“takes much wealth to use in cultivating merit, hoping to be reborn in heaven”

「失一銀釪墮於水中」—“lost a silver bowl, which fell into the water”

「到師子諸國」—“reached the lands of Siṃhala”

「亦如外道不修正行」—“So too the followers of other paths do not cultivate right practice”〔T04 0545c17〕; 「以求解脫」—“to seek liberation”〔T04 0545c18〕

「不畏後世貪渴現樂」—“not fearing the next life, greedily craving present pleasure”

「望得滅罪而得福報」—“hopes thereby to extinguish his offenses and obtain the reward of merit”

「有一天祠當須人祀然後得過」—“There was a shrine of the gods there, which had to be offered a human sacrifice before one could pass”

「為未生樂自投火坑」—“for the sake of a pleasure not yet arisen, he throws himself into a pit of fire”

「一時佛在王舍城，在鵲封竹園」—“at one time the Buddha was staying at Rājagṛha, in the Bamboo Grove of Kalandaka”

「與諸大比丘菩薩摩訶薩及諸八部三萬六」—“together with the great bhikṣus, the bodhisattva-mahāsattvas, and the eight classes of beings, thirty-six [thousand]”

「是時會中有異學梵志五百人俱」—“At that time in the assembly there were five hundred brāhmaṇa students of other schools”

「五穀從四大火風而生」—“The five grains are born from the four great elements, fire and wind”

「從無所有生」—“It is born from nothingness”〔T04 0546a27〕; 「從自然生」—“It is born from what is so of itself”〔T04 0546a29〕

「泥洹而生」—“born from nirvāṇa”

「云何得知泥洹常樂」—“how can you know that nirvāṇa is everlasting bliss”

「故知死苦」—“and so we know that death is suffering”

「見十方諸佛不生不死故知泥洹常樂」—“see the buddhas of the ten directions neither born nor dying, and so I know that nirvāṇa is everlasting bliss”

「求受五戒，悟須陀洹果」—“asked to receive the five precepts, realized the fruit of stream-entry”

「心開意解」—“their minds opened and their understanding freed”

「昔有長者子，入海取沈水積有年載」—“Once there was the son of an elder who went into the sea to gather aloeswood, over a good many years”

「無量方便勤行精進仰求佛果」—“with measureless means they practice diligently and with vigor, looking up in quest of the fruit of buddhahood”

「不如發心求聲聞果」—“better to resolve to seek the fruit of the hearers”

「以其難得便生退心」—“because it is hard to attain, a mind of retreat arises in them”

「速斷生死作阿羅漢」—“quickly cut off birth and death, and become arhats”

「故弊氀褐種種財物」—“worn-out coarse wool rags and all sorts of goods”

「既有信心入佛法中」—“having had faith and entered the Buddha’s Dharma”

「以貪利故破於清淨戒及諸功德」—“for the sake of greed for profit, they break their pure precepts and all kinds of merit”

「以菩薩曠劫修行」—“because a bodhisattva must practice through vast kalpas”

「因難行苦行以為不樂」—“because they must perform austerities hard to perform, they think this is not joyful”

「以澡灌盛水置於火上」—“filled a washing jug with water and set it on the fire”

「還復念其妻子眷屬、世間之事五欲之樂」—“they then think of their wives and kin, the affairs of the world, and the pleasures of the five desires”

「失其功德之火、持戒之水」—“they lose the fire of their merit and the water of keeping the precepts”

「於佛法王欲得親近」—“toward the Buddha, the Dharma King, they wish to be able to draw near”

「於佛法中永失其善墮於三惡」—“within the Buddha’s Dharma they lose their own good forever and fall into the three evil destinies”

「修不淨觀，即得除去五陰身瘡」—“by cultivating the contemplation of impurity one can remove the sores of the body of the five aggregates”

「我欲觀於女色及以五欲」—“I will look at female beauty and the five desires”

「流轉生死墮於地獄」—“wander on in birth and death, and fall into hell”

「聞他宿舊沙門婆羅門有大名德」—“hearing that ascetics and brāhmaṇas of long standing have great renown and virtue”

「汝種姓端正貴人之子」—“You are the son of a noble of upright lineage”

「當使汝得上妙欽服」—“I will surely make you get the finest of fine garments”

「從過去身修諸善法得此人身」—“from past bodies they have cultivated all kinds of good dharmas and obtained this human body”

「當生梵天長受快樂」—“you will be reborn in the Brahmā heaven and enjoy bliss for a long time”

「既修多聞，為其名利秘惜其法」—“having cultivated much learning, for the sake of their own fame and gain they hide and hoard their Dharma”

「為此漏身之所誑惑妄期世樂」—“deluded and deceived by this leaking body, they wrongly hope for worldly pleasure”

「背恩之人亦復如是」—“Those who turn their backs on kindness are so too”

「其第二者賣兜羅綿」—“the second sold tūla cotton”

「燒滅外典不行於世」—“their outer scriptures are burned away and do not circulate in the world”

「如來法王有持戒樹能生勝果」—“the Tathāgata, the Dharma King, has the tree of keeping the precepts, which can bring forth a supreme fruit”

「去王城五由旬」—“five yojanas from the royal city”

「修行正法度於五道向涅槃城」—“practicing the true Dharma, crossing beyond the five paths, heading for the city of nirvāṇa”

「於一乘法分別說三」—“within the Dharma of the One Vehicle he distinguishes and speaks of three”

「凡夫之人亦復如是」—“Ordinary people are so too”

「而為生死魔王債主之所纏著」—“and also bound by the creditor Māra, king of birth and death”

「為身見鏡之所惑亂」—“bewildered and disturbed by the mirror of the view of the body”

「禪定道品無漏諸善三乘道果」—“meditation, the factors of the path, all the good dharmas without outflows, the fruits of the Way of the three vehicles”

「入山學道得五通仙，天眼徹視」—“went into the mountains to learn the Way, obtained the five supernatural powers and became a sage; his divine eye saw clearly”

「頭陀苦行山林曠野塚間樹下」—“the austerities of dhūta in mountain forests, open wilds, among the tombs, and beneath trees”

「修四意止及不淨觀」—“cultivating the four stations of mindfulness and the contemplation of impurity”

「使道果不成，喪其道眼」—“so that the fruit of the Way cannot be accomplished, and make them lose their eye of the Way”

「受持如來具足之戒」—“they receive and keep the Tathāgata’s full precepts”

「不生慚愧清淨懺悔」—“they feel no shame and remorse and do not purely repent”

「為生死渴愛，飲五欲鹹水」—“because of the thirsting craving of birth and death, they drink the salt water of the five desires”

「汝色聲香味莫復更來使我見也」—“You forms, sounds, odours, and tastes, do not come any more to be seen by me”

「當攝汝六情閉其心意」—“you should gather in your six senses and close off your mind”

「用稻穀󱆄水浸令熟」—“I used the chaff of rice, soaked in water until it was soft”

「不如惠施可得功德」—“it would have been better to give it freely and gain merit”

「聞聖人說法修行諸善」—“hearing the sages expound the Dharma, saying that one who cultivates all kinds of good dharmas”

「有一醫師多諸方術」—“There was a physician who had many arts”

「為生老病死之所侵惱」—“harassed and afflicted by birth, old age, sickness, and death”

「欲求長生不死之處」—“they wish to seek a place of long life without death”

「唯願為我除此無常生死之患」—“We pray only that you rid us of this ailment of impermanence and birth and death”

「昔有二毘舍闍鬼」—“Once there were two piśāca demons”

「共有一篋一杖一屐」—“together owned a chest, a staff, and a pair of sandals”

「消伏魔怨煩惱之賊」—“it can dispel and subdue the enemy Māra and the thieves of the afflictions”

「喻於有漏中強求果報」—“stands for forcing a quest for fruition and retribution within the outflows”

「便得離苦獲得道果」—“one can then be free of suffering and obtain the fruits of the Way”

「譬如估客遊行商賈」—“It is like a merchant who was traveling about trading”

「細軟上㲲種種雜物」—“fine, soft, top-quality cotton cloth, and all sorts of goods”

「不殺戒者即佛法身最上妙因」—“The precept against killing is the supreme and wondrous cause of the Buddha’s Dharma body”

「但以財貨造諸塔廟供養眾僧」—“but only use wealth and goods to build all kinds of stupas and temples and make offerings to the assembly of monks”

「磨大石者喻於學問精勤勞苦」—“grinding the great stone stands for being vigorous and diligent, toiling and laboring, in learning”

「宜應履行遠求勝果」—“they ought to put it into practice themselves and seek far off a supreme fruit”

「方求名譽憍慢貢高」—“instead they seek reputation, are arrogant and conceited”

「世人無知以富貴為樂」—“people of the world, without knowing, take wealth and rank to be pleasure”

「於三時中都無有樂」—“in these three times there is no pleasure at all”

「三界無安，皆是大苦」—“The three realms have no peace; all is great suffering”

「如來教誡常護根門」—“the Tathāgata teaches and admonishes them always to guard the doors of the senses”

「守無明驢看於愛索」—“to keep watch over the donkey of ignorance and look after the rope of craving”

「正念覺意道品財寶悉皆散失」—“the treasures of right mindfulness, the factors of awakening, and the factors of the path are all scattered and lost”

「譬如一村共偷犛牛而共食之」—“It is like the people of a village who together stole a yak and together ate it”

「覆藏罪過不肯發露」—“they conceal their offenses and are unwilling to bring them to light”

「諸天善神以天眼觀不得覆藏」—“the gods and the good spirits look with the divine eye, and they cannot conceal them”

「一切婦女盡持優鉢羅華以為鬘飾」—“all the women wore utpala flowers made into garlands as adornment”

「常善能作鴛鴦之鳴」—“had long been good at imitating the cry of the mandarin duck”

「終身殘害作眾惡業」—“all their lives they do cruel harm and commit all kinds of evil deeds”

「不習心行使令調善」—“not training the workings of the mind to make it tamed and good”

「獄卒將去付閻羅王」—“The hell wardens take them away and hand them over to King Yama”

「譬如野干在於樹下」—“It is like a jackal that was under a tree”

「已得出家得近師長」—“they have been able to leave home and to draw near to their teachers and elders”

「遇惡知識惱亂不已」—“they meet bad friends and are harassed without end”

「此是仙鬚」—“This is a sage’s beard”

「說法之時戲論諸法不答正理」—“when they expound the Dharma, they make idle play of the dharmas and do not answer with the right principle”

「譬如有人卒患脊僂請醫療之」—“It is like a man who suddenly came down with a hunched back and called in a physician to treat it”

「治生估販作諸非法」—“they make a living by trading and selling and do all kinds of things that are not in accord with the Dharma”

「無量苦惱搒笞眾生」—“flog beings with … measureless suffering and vexation”

「譬如伎兒，王前作樂」—“It is like a musician who played music before the king”

「人中天上雖受少樂亦無有實」—“among humans and in the heavens, though one enjoys a little pleasure, it too has no reality”

「佛法學徒亦復如是」—“The students of the Buddha’s Dharma are so too”

「方等學者非斥小乘」—“those who study the Vaipulya condemn and reject the Lesser Vehicle”

「言師耆老每恒在前」—“they say that the teacher is old and is always in front”

「如是年少不閑戒律多有所犯」—“Young ones like these, unversed in the precepts and discipline, commit many offenses”

「諸佛於無量劫」—“the buddhas, through measureless kalpas”

「若得遇佛及值遺法」—“One may be able to meet a buddha, or to come upon the Dharma he left behind”

「人身難得譬如盲龜值浮木孔」—“the human body is hard to obtain, like a blind turtle coming upon the hole in a floating log”

「自行邪事」—“go about wrong practices themselves”

「二字共合是為假名」—“the two words joined together; it is only a provisional name”

「世俗凡夫若無物者」—“Worldly ordinary people, if they grasp at ‘nothing’”

「便生無所有處」—“are reborn in the Station of Nothingness”

「即是無相無願無作」—“is signlessness, wishlessness, and non-action”

「世人當知時與非時」—“people of the world should know what is the right time and what is not”

「昔摩羅國有一剎利」—“Once in the land of Moluo there was a kṣatriya”

「如諸外道偏修分別論」—“just like the followers of other paths, who one-sidedly cultivate the discourse of distinctions”

「有決定答論門」—“There is the mode of discourse of the definite answer”

「是名分別答論門」—“this is called the mode of discourse of the answer by distinction”

「汝問三惡道」—“are you asking with respect to the three evil paths”

「名反問答論門」—“are called the mode of discourse of the answer by counter-question”

「若問十四難」—“If one is asked the fourteen difficult questions”

「譬如二人至陶師所」—“It is like two men who went to a potter’s place”

「往至大會極得美膳」—“went to a great assembly, where he got the finest of fine food”

「修理家務不覺非常」—“managing and arranging the affairs of the household, they do not perceive impermanence”

「諸佛大龍出，雷音遍世間」—“the buddhas come forth like great dragons, their thunder filling the world”

「法雨無障礙」—“the Dharma rain falls without obstruction”

「常處惡道窮」—“dwell always in the evil paths, destitute”

「背棄放正法」—“Turning their backs on and casting off the true Dharma”

「於無我陰中，橫生有我想」—“within the aggregates, which have no self, they wrongly give rise to the notion of a self”

「大梵天王是世間父」—“The Great Brahmā King is the father of the world”

「各各自業」—“each and every one … by its own karma”

「諸佛說法不著二邊」—“When the buddhas expound the Dharma, they are not attached to the two extremes”

「如似八正道說法」—“and expound the Dharma in accordance with the eightfold right path”

「良醫占之云」—“a good physician diagnosed him and said”

「當解心識」—“that one should understand the mind and consciousness”

「外道等執於常見」—“the followers of other paths cling to the view of permanence”

「一切諸法念念生滅」—“all dharmas arise and perish moment by moment”

「諸法壞故不常，續故不斷」—“dharmas, because they decay, are not permanent, and because they continue, are not annihilated”

「昔乾陀衛國有諸伎兒」—“Once in the land of Gandhāra there was a troupe of players”

「經婆羅新山」—“passed through Mount Poluoxin”

「而欲遠求常樂我淨無上法食」—“they wish to seek far off the unsurpassed food of the Dharma—permanence, bliss, self, and purity”

「墜墮三塗惡趣溝壑」—“and fall into the gullies of the three evil destinies, the evil realms”

「方知五陰無有真我」—“only then do they know that in the five aggregates there is no true self”

「因緣暫會無有宰主」—“causes and conditions come together for a while, and there is no master”

「橫計是非強生諍訟」—“wrongly reckon right and wrong, and forcibly give rise to quarrels and disputes”

「今我造作五百歡喜丸」—“now I have made five hundred joy pills”

「其婦人歡喜丸者喻不淨施」—“The woman’s joy pills stand for impure giving”

「喻遭值賢聖」—“stands for encountering the worthy and noble ones”

「便得無着道果封賞」—“one then obtains the fruit of the Way of non-attachment as fief and reward”

「其於初時雖無淨心」—“Though at the beginning he had no pure mind”

「況復善心歡喜布施」—“how much more so giving joyfully with a good mind?”

「是故應當於福田所勤心修施」—“Therefore one should, in the field of merit, diligently cultivate giving”

「船師遇病忽」—“the helmsman fell ill and suddenly”

「少習禪法安般數」—“having studied a little the methods of meditation, the counting of breaths in ānāpāna”

「為小名利故詐現靜默」—“for the sake of a little fame and gain, they make a false show of silence”

「都不怖畏求出世道」—“yet are not afraid at all and do not seek the world-transcending Way”

「唯有毘陀羅呪可以害彼」—“Only the vetāla spell can harm him”

「為瞋恚故欲求毘陀羅呪」—“for the sake of anger they wish to seek the vetāla spell”

「墮於地獄畜生餓鬼」—“fall into hell, among the animals and the hungry ghosts”

「昔有一人從北天竺至南天竺」—“Once there was a man who came from North India to South India”

「知善惡，作諸邪行不以為恥」—“know good and evil; they commit all kinds of wrong conduct and are not ashamed of it”

「至他園中買菴婆」—“to another’s orchard to buy āmra”

「聞持戒施得大富樂」—“they hear that keeping the precepts and giving bring great wealth and happiness”

「賤貧窮皆是先業所獲果報」—“the base, the poor and the destitute, are all the fruition and retribution obtained from deeds of former lives”

「親近邪友習行非法，造作結業」—“they draw near to wrong friends, practice what is not in accord with the Dharma, create karma that binds”

「長處生死喪智慧眼」—“dwell long in birth and death, and lose the eye of wisdom”

「作諸惡」—“commit all kinds of evil”

「自言善好修行慈心不食」—“they say of themselves that they are very good, that they cultivate a mind of kindness and do not take”

「然殺害眾生加諸楚毒」—“yet they kill and harm living beings and inflict all kinds of torments on them”

「制抑洗淨」—“were all ordered to wash themselves clean”

「用避王役」—“and so escape the king’s labor service”

「剃頭染衣內實毀禁」—“they shave their heads and put on dyed robes, while within they in truth break the precepts”

「悕心菩提志求三乘」—“in their hearts they hope for bodhi and set their minds on seeking the three vehicles”

「宜持禁戒防護諸惡」—“they ought to keep the precepts and guard against all evils”

「不別時節春秋冬夏」—“they do not distinguish the seasons, spring, autumn, winter, and summer”

「修習少福謂為具足」—“cultivate a little merit and think it complete”

「起種種邪見」—“give rise to all kinds of wrong views”

「服三法衣，不求明師諮受」—“put on the three Dharma robes, yet they do not seek an enlightened teacher to consult and receive from him”

「沙門妙果一切都失」—“the wondrous fruit of the ascetic—all of it is lost”

「欲入無憂園中歡娛受樂」—“wished to go into the Garden Without Sorrow to enjoy himself”

「三十六物」—“the thirty-six things”

「當須倒灌乃可差耳」—“You must take an enema; then you can be cured”

「欲修學禪觀」—“wishing to cultivate and learn meditative contemplation”

「者効觀六界」—“they learn to contemplate the six elements”

「不諮良師顛倒禪法」—“Not consulting a good teacher, they turn the methods of meditation upside down”

「為彼雖著法服無道行者」—“by those who, though they wear the Dharma robes, have no practice of the Way”

「而抂加神仙」—“but who wrongly inflicted harm on a divine sage”

「既修戒田善芽將生」—“having already tilled the field of the precepts, when good sprouts are about to come forth”

「受行教誡，令法芽生」—“receive and practice their instruction and admonition, so that the sprouts of the Dharma may grow”

「便使戒芽不生」—“and so they keep the sprouts of the precepts from growing”

「先所瞋人代謝不停滅在過去」—“the person they were angry with before has already passed away and been replaced without pause, perishing into the past”

「乃於相續後生之法謂是前者」—“yet they take the dharmas that arise afterward in continuity to be that former person”

「妄生瞋忿毒恚彌深」—“wrongly give rise to angry resentment, and their venomous rage grows ever deeper”

「昔阿修羅王，見日月明淨以手障之」—“Once the asura king, seeing the sun and the moon bright and clear, covered them with his hand”

「如彼月蝕抂橫打狗」—“just like wrongly and needlessly beating the dog at the time of the eclipse of the moon”

「臥蕀刺上五熱炙身」—“lying on thorns and scorching the body with the five fires”

「聞富貴者衰患之本」—“hearing that wealth and rank are the root of decline and calamity”

「若不施者貧窮大苦」—“if you do not give, there will be poverty and great suffering”

「其兒耳中有真金璫」—“The son had earrings of real gold in his ears”

「言二世有二世無，中陰有中陰無，心數法有心數法無」—“saying that the two worlds exist and that the two worlds do not exist, that the intermediate existence exists and that the intermediate existence does not exist, that mental factors exist and that mental factors do not exist”

「不得法實」—“they do not attain the reality of the Dharma”

「便故妄語」—“deliberately speak falsely”

「身壞命終墮三惡道」—“when the body breaks up and life ends, they fall into the three evil paths”

「唯有鹿野欽婆羅色不純好」—“only one deer-park kambala, its color not pure and fine”

「受無量樂方更悔恨」—“enjoy measureless happiness, and only then are they regretful”

「道中得一金鼠狼」—“found on the way a golden weasel”

「善獲利內無真心」—“good brings gain, yet within they have no true mind”

「終之後墮於惡處」—“after life ends they fall into an evil place”

「不勤方便修行善業」—“they do not diligently practice means and cultivate good deeds”

「不覺死賊至」—“nor perceive the thief that is death arriving”

「見他宿舊有德之人」—“Seeing others, elders of long standing who are virtuous”

「素有多聞多眾供養」—“who have long had much learning and receive offerings from many”

「心懷憂苦便欲罷道」—“they harbor sorrow in their hearts and wish to give up the Way”

「鉗鏁瓔珞衣物都盡持去」—“its neck ring and lock, its necklaces, and its clothing, and took them all away”

「樂在眾務憒閙之處」—“they delight in being in places of many affairs and bustle”

「為煩惱賊奪其功德戒寶瓔珞」—“are robbed by the thieves of the afflictions of their merit, the jewel of the precepts, and their necklaces”

「作諸異論既不善好」—“they compose all kinds of divergent treatises, which are not good”

「捉之欲為解釋」—“take them up, wishing to explain them”

「唯有摩尼可以得出」—“only by the maṇi can you get out”

「其人錯解謂摩尼珠」—“The man misunderstood, taking it to be a maṇi jewel”

「生死之中無常苦空無我，離斷常二邊，處於中道」—“Within birth and death there is impermanence, suffering, emptiness, and no-self; leave the two extremes of annihilation and permanence and abide in the middle way”

「求世界有邊無邊及以眾生有我無我」—“sought whether the world is bounded or boundless, and whether beings have a self or have no self”

「顛倒在懷，妄取欲樂不觀無常」—“inverted views lodge in their minds; they wrongly grasp at the pleasures of desire and do not contemplate impermanence”

「犯於重禁悔之於後竟何所及」—“they violate the grave prohibitions, and only afterward regret it—yet what good can that do?”

「昔有工匠師，為王作務不堪其苦」—“Once there was a craftsman who worked for the king and could not bear the hardship”

「一人被一領」—“one of them wore a length of”〔T04 0557b17〕「㲲」—“fine cotton cloth”

「今此草中有好金師」—“there is now in this grass a good goldsmith”

「餘人失其道業」—“other people lose their work of the Way”

「欲守護六根修諸功德」—“wishing to guard the six sense faculties and cultivate all kinds of merit”

「邪見外道天魔波旬」—“Followers of other paths with wrong views, the heavenly Māra Pāpīyān”

「如是愚人不諦思惟」—“Fools like this, not reflecting carefully”

「譬如彼狂藥」—“is like that maddening drug”

「佛正法寂定」—“the Buddha’s true Dharma is tranquil concentration”

「如服吐下藥，以酥潤體中」—“As, after taking an emetic and purgative, one moistens the body within with ghee”

「如阿伽陀藥，樹葉而裹之」—“It is like agada medicine, wrapped up in the leaves of a tree”

「戲笑如葉裹，實義在其中」—“The jests are like the wrapping of leaves; the real meaning lies within”

「尊者僧伽斯那造作癡花鬘竟」—“Here ends the Garland of Fools, made by the venerable Sengqiesina”