如今年少見 諸法自然數(28)
三界虚無實 如幻師現化(29)
愚戇所迷惑 朽肉之塗覆(b1)
思想彼虚僞 愚者生染汚(2)
譬之如畫瓶 中滿盛不淨(3)
而人不分別 戴著頭上行(4)
已知中所有 破壞則悉現(5)
不淨自流出 無奇乃迸走(6)
無智亦如是 志染著女色(7)
覩見像顏貌 思想以自汚(8)
年少今當觀 開化自然身(9)
明者豈著此 瑕穢之臭惡(10)
年少莫恐懼 無得畏虚僞(11)
仁者前所集 諸法自然爾(12)
世尊之興出 施恐使無畏(13)
號謂釋師子 講説上妙法(14)
愛欲非常久 猶如電忽現(15)
雖覩無有實 慧者無所著(16)
譬如流河水 欲取上聚沫(17)
彼無有作者 亦不成報應(18)
名色亦如是 而無有造作(19)
因有罪福縁 便生報應果(20)
少童今自見 顏貌爲所湊(21)
不淨何從來 令人懷恐懼(22)
此法無處所 去亦無方面(23)
無往亦無來 自然而化現(24)
彼無有作者 亦復無受者(25)
造法無所受 如幻無有形(26)
放逸於他身 年幼因生畏(27)
當自觀己體 亦是其比類(28)
猶如夢中戲 歡喜而踊躍(29)
一切諸所樂 如夢已便覺(c1)
年少便可往 詣於釋師子(2)
世尊大聖人 挽拔恐懼根(3)
計於父母者 親屬及知友(4)
不能爲仁者 蠲除此患難(5)
唯有諸世尊 能加施無畏(6)
當至歸命佛 及法與聖衆(7)
諸天犍沓惒 人民悉稽首(8)
則離一切難 便獲大利安(9)
一切法體性 如長者所見(29)
三界悉虚妄 如幻皆不實(c1)
皮覆惡不淨 凡夫無羞恥(2)
惡覺因縁故 妄想生貪著(3)
譬如滿瓶糞 外假畫莊嚴(4)
愚癡不知故 取瓶頭戴行(5)
墮地即便破 不淨皆充滿(6)
種種臭難近 心悔求捨離(7)
如是諸凡夫 横分別女色(8)
見長短赤白 惡覺故愛染(9)
若見身實性 汝身亦如是(10)
誰有實見人 於臭屍生著(11)
汝今不應怖 此法體性空(12)
一切非眞實 汝先所貪著(13)
云何今怖畏 導師釋迦文(14)
能施汝安樂 説法中最勝(15)
説諸欲無常 譬如雲霧電(16)
五欲誑不實 智者誰貪著(17)
猶如風鼓水 能令起泡沫(18)
彼中無實作 因縁合故生(19)
如是名色法 亦無有實作(20)
業力故不失 諸法和合生(21)
本所見妙色 於今何處去(22)
此惡色何來 而生大怖畏(23)
是法不住方 亦不餘處來(24)
不去至未來 集起故可見(25)
彼中無作者 亦無實受者(26)
離於作受法 如幻空無實(27)
汝於他人身 不應生怖畏(28)
若能自觀察 汝身亦如是(29)
如夢中欲樂 踊躍大歡喜(a1)
寤人著欲樂 如夢等無異(2)
汝怖無能除 亦無安慰者(3)
汝今應速往 如來大師所(4) [(see also two records below: 832a7)]
汝之大怖畏 非父母眷屬(5)
知識能救者 唯有佛世尊(6)
能拔其根本 能施畏無畏(7)
及護無護者 汝宜歸依佛(8)
亦歸勝法僧 若有天龍等(9)
歸依於彼者 怖畏皆解脱(10)
速得天人身(11)
1) The whole world is non-existent (abhūta), it is like seeing a magical creation (māyādarśana), but as the boy sees it, the moments of existence has an essential nature (svabhāva).
2) That which is clothed (vāsita) in flesh and blood deceives the childish (bāla), and having made thought-constructions (vikalpya) in what is inexistent (abhūta), the foolish (akuśala) and childish become impassioned (rakta).
3) Like a foolish man goes along carrying a jar with drawings on the surface, but full of ill-smelling matter,
4) while he is walking along, however, it falls down, and seeing the ill-smelling matter, he becomes without any passion (arakta) and runs away, even though having been impassioned before,
5) in the same way the childish and foolish become mentally impassioned (rakta) – having made thought-constructions (kalpitvā) of colour, beauty, and appearance they get impassioned by it (rajyante).
6) But you, my boy, should understand what is the essential nature of the body (kāyasvabhāva): which wise man is impassioned (rajyate) by the rotten smell from a cementary?
7) Do not be afraid: there is no reason to be scared by the non existent (abhūta). You should rather see the essential nature (svabhāva) of the things you were depressed (mūrchita) because of before.
8) There is a wonderful teacher of religion who clears away the fear of the scared, a teacher whose name is “The Lion of the Śākyas” has appeared.
9) Pleasure (kāma) is impermanent (anitya) and not abiding (adṛḍha), it is like a flash of lightening (vidyutprabhā), though it shines forth it is no real (abhūta), and the wise are not attached to it.
10) As bubbles and foam (phenapiṇḍa) arise from troubled water connected to certain causal activity (kāraṇaprayukta) but with no acting subject (kartṛ) there,
11) in the same way names and form (nāmarūpa) arise connected to actions (karmaprayukta), since they stem only from such causal activity (kāraṇa), there is no acting subject (kartṛ) there.
12) Where is the beautiful colour gone? And where do the impurities by which you were just now so scared come from? That, my boy, you should realize.
13) The moments of existence (dharma) are not found in the outside world (viṣaya), and they do not come from any of the directions (pradeśa). But even though they are beyond coming and going (āgatigati), you shoud see their essential nature (svabhāva).
14) There is no subject acting (kartṛ) or feeling (vedaka), and the moments of existence being without an acting or feeling subject is like an illusion (māyāvad) and not an existent thing (avastuka).
15) Understand your own body in this way, and you should not be scared because of the body of another.
16) Just as the amorous play and pleasure in a dream: all amorous pleasure and play (ratikriḍā) is like the amorous play experienced in a dream.
17) So, my boy, go to the Lion of the Śākyas, and he will tear you terror and fear (trāsabhaya) up with its roots.
18) Your father and mother are not anymore your protection (śaraṇa), and not your friends (mitra) and relatives (bandhu). When they have left you, how can you do what you wish (yathāśaya)?
19) So go for protection (śaraṇa) to the One clearing away the fear of the frightened, the Awakened who is the protection of the unprotected (aśaraṇaśaraṇa), and to Religion, and to the elect Assembly.
20) Those who go to him for protection – be they from the gods, the celestial musicians or from men – they are liberated from all fear, and happiness is not hard for them to obtain.
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