T01n0002_七佛經

大正藏第 01 冊 No. 0002 七佛經

No. 2 [No. 1(1), Nos. 2, 4]

佛說七佛經

西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉　詔譯

如是我聞：

一時，佛在舍衛國祇樹給孤獨園。爾時有大苾芻眾，持缽食時詣迦里梨道場，共坐思惟：「過去世時有何佛出現，族姓壽量其義云何？」如是思已，互相推問而不能知。

爾時，世尊知此苾芻思惟是事，即從座起，詣迦里梨道場，結跏趺坐。時諸苾芻，頭面禮足住立一面，合掌恭敬一心瞻仰。

世尊問曰：「汝諸苾芻，于意云何？」苾芻答言：「我等思惟，過去世中有何佛出世？族姓壽量皆不能知。」佛告諸苾芻：「汝等樂聞。」苾芻答言：「今正是時，愿為宣說。」

佛言：「汝等諦聽，我今說之。過去九十一劫，有毗婆尸佛、應、正等覺，出現世間。三十一劫，有尸棄佛，毗舍浮佛、應、正等覺，出現世間。于賢劫中第六劫，有俱留孫佛、應、正等覺，出現世間。第七劫，有俱那含牟尼佛、應、正等覺，出現世間。第八劫，有迦葉波佛、應、正等覺，出現世間。第九劫，我釋迦牟尼佛，出世間，應、正等覺。複次過去劫中，毗婆尸佛、尸棄佛、毗舍浮佛，宣說尸羅清凈戒律，成就智慧最上之行。

「複次賢劫中，俱留孫佛、俱那含牟尼佛、迦葉波佛，亦說清凈律儀及禪定解脫之法；我所說法，亦復如是。汝諸苾芻！過去毗婆尸佛，剎帝利姓，發凈信心，而求出家，成正覺道。尸棄佛、毗舍浮佛，亦剎帝利姓。俱留孫佛、俱那含牟尼佛、迦葉佛，婆羅門姓。我生凈飯王宮，剎帝利姓。」

爾時，世尊欲重宣此義，而說頌曰：

「我說過去世，　　九十一劫中，時有毗婆尸，　　出現於世間。三十一劫中，　　尸棄、毗舍浮，如是正等覺，　　皆姓剎帝利。俱留孫如來，　　婆羅門之姓，俱那含、迦葉，　　其姓亦復然。我處閻浮提，　　而為凈飯子，雖證佛菩提，　　亦姓剎帝利。」

爾時，世尊說此偈已，告苾芻眾言：「汝等諦聽！我今復說七佛如來、應、正等覺所有族號，毗婆尸佛、尸棄佛、毗舍浮佛，憍陳族。俱留孫佛、俱那含牟尼佛、迦葉波佛，迦葉族。釋迦如來，瞿曇族。」

爾時，世尊重說頌曰：

「毗婆尸如來、　　尸棄、毗舍浮，如是彼三佛，　　悉是憍陳族。俱留孫如來、　　俱那含、迦葉，如是彼三佛，　　悉是迦葉族。我處閻浮界，　　生於凈飯宮，出家證菩提，　　是彼瞿曇族。」

爾時，世尊說此偈已，告苾芻眾言：「汝等諦聽！我今復說七佛如來、應、正等覺壽量長短。毗婆尸佛、應、正等覺出現世間，壽八萬歲。尸棄佛、應、正等覺，出現世間，壽七萬歲。毗舍浮佛、應、正等覺，出現世間，壽六萬歲。俱留孫佛、應、正等覺，出現世間，壽四萬歲。俱那含牟尼佛、應、正等覺，出現世間，壽三萬歲。迦葉波佛、應、正等覺，出現世間，壽二萬歲。我化五濁眾生，壽百歲故

現代漢語譯本：這是我聽到的：一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一大群比丘，在持缽乞食的時候來到迦里梨道場，一起坐著思考：『過去世有哪些佛出現？他們的姓氏和壽命是怎樣的？』這樣思考後，他們互相詢問，卻都不知道。這時，世尊知道這些比丘在思考這件事，就從座位上起身，來到迦里梨道場，結跏趺坐。當時，比丘們向佛陀頂禮，然後站立在一旁，合掌恭敬，一心瞻仰。世尊問道：『你們這些比丘，在想什麼？』比丘們回答說：『我們在思考，過去世有哪些佛出世？他們的姓氏和壽命我們都不知道。』佛陀告訴比丘們：『你們想聽嗎？』比丘們回答說：『現在正是時候，希望您為我們宣說。』佛陀說：『你們仔細聽，我現在說。過去九十一劫，有毗婆尸佛、應供、正等覺，出現在世間。三十一劫，有尸棄佛、毗舍浮佛、應供、正等覺，出現在世間。在賢劫中的第六劫，有拘留孫佛、應供、正等覺，出現在世間。第七劫，有拘那含牟尼佛、應供、正等覺，出現在世間。第八劫，有迦葉波佛、應供、正等覺，出現在世間。第九劫，我釋迦牟尼佛，出世間，應供、正等覺。此外，在過去的劫中，毗婆尸佛、尸棄佛、毗舍浮佛，宣說尸羅清凈戒律，成就智慧最上之行。『此外，在賢劫中，拘留孫佛、拘那含牟尼佛、迦葉波佛，也說清凈的律儀和禪定解脫之法；我所說的法，也是如此。你們這些比丘！過去的毗婆尸佛，是剎帝利姓，發清凈的信心，而出家，成就正覺之道。尸棄佛、毗舍浮佛，也是剎帝利姓。拘留孫佛、拘那含牟尼佛、迦葉佛，是婆羅門姓。我出生在凈飯王的宮殿，是剎帝利姓。』這時，世尊想重申這個道理，就說了偈頌：『我說過去世，九十一劫中，當時有毗婆尸，出現於世間。三十一劫中，尸棄、毗舍浮，這樣的正等覺，都是剎帝利姓。拘留孫如來，婆羅門之姓，拘那含、迦葉，他們的姓也是如此。我處在閻浮提，是凈飯王的兒子，雖然證得佛菩提，也是剎帝利姓。』這時，世尊說完偈頌后，告訴比丘們：『你們仔細聽！我現在再說七佛如來、應供、正等覺的所有族號，毗婆尸佛、尸棄佛、毗舍浮佛，是憍陳族。拘留孫佛、拘那含牟尼佛、迦葉波佛，是迦葉族。釋迦如來，是瞿曇族。』這時，世尊又說了偈頌：『毗婆尸如來、尸棄、毗舍浮，這三位佛，都是憍陳族。拘留孫如來、拘那含、迦葉，這三位佛，都是迦葉族。我處在閻浮界，出生在凈飯宮，出家證得菩提，是瞿曇族。』這時，世尊說完偈頌后，告訴比丘們：『你們仔細聽！我現在再說七佛如來、應供、正等覺的壽命長短。毗婆尸佛、應供、正等覺出現在世間，壽命八萬歲。尸棄佛、應供、正等覺出現在世間，壽命七萬歲。毗舍浮佛、應供、正等覺出現在世間，壽命六萬歲。拘留孫佛、應供、正等覺出現在世間，壽命四萬歲。拘那含牟尼佛、應供、正等覺出現在世間，壽命三萬歲。迦葉波佛、應供、正等覺出現在世間，壽命二萬歲。我化度五濁眾生，壽命只有一百歲。』

English version: Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a large assembly of monks, while holding their bowls for alms, went to the Karirika hermitage, and sat together contemplating: 'In the past, which Buddhas appeared? What were their lineages and lifespans?' Having pondered this, they questioned each other but could not find an answer. Then, the World Honored One, knowing that these monks were contemplating this matter, arose from his seat and went to the Karirika hermitage, where he sat in the lotus position. The monks then bowed their heads to the Buddha's feet, stood to one side, joined their palms in reverence, and gazed at him with focused attention. The World Honored One asked: 'What are you thinking about, monks?' The monks replied: 'We were contemplating which Buddhas appeared in the past, and we do not know their lineages and lifespans.' The Buddha told the monks: 'Do you wish to hear?' The monks replied: 'Now is the right time, we wish you to explain.' The Buddha said: 'Listen carefully, I will now tell you. In the past, ninety-one kalpas ago, there appeared in the world Vipashyin Buddha, the worthy one, the fully enlightened one. Thirty-one kalpas ago, there appeared in the world Shikhi Buddha and Vishvabhu Buddha, the worthy ones, the fully enlightened ones. In the sixth kalpa of this Bhadrakalpa, there appeared in the world Krakucchanda Buddha, the worthy one, the fully enlightened one. In the seventh kalpa, there appeared in the world Kanakamuni Buddha, the worthy one, the fully enlightened one. In the eighth kalpa, there appeared in the world Kashyapa Buddha, the worthy one, the fully enlightened one. In the ninth kalpa, I, Shakyamuni Buddha, appeared in the world, the worthy one, the fully enlightened one. Furthermore, in past kalpas, Vipashyin Buddha, Shikhi Buddha, and Vishvabhu Buddha, proclaimed the pure precepts of morality, achieving the highest practice of wisdom. 'Furthermore, in this Bhadrakalpa, Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha, also taught the pure precepts and the methods of meditation and liberation; the Dharma I teach is also the same. You monks! In the past, Vipashyin Buddha was of the Kshatriya lineage, developed pure faith, and left home to achieve the path of perfect enlightenment. Shikhi Buddha and Vishvabhu Buddha were also of the Kshatriya lineage. Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha were of the Brahmin lineage. I was born in the palace of King Suddhodana, of the Kshatriya lineage.' Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'I speak of the past, in ninety-one kalpas, At that time there was Vipashyin, appearing in the world. In thirty-one kalpas, Shikhi and Vishvabhu, Such fully enlightened ones, were all of the Kshatriya lineage. Krakucchanda Tathagata, of the Brahmin lineage, Kanakamuni and Kashyapa, their lineages were also the same. I am in Jambudvipa, and am the son of Suddhodana, Though I attained Buddhahood, I am also of the Kshatriya lineage.' Then, after the World Honored One spoke this verse, he told the monks: 'Listen carefully! I will now speak again of the lineages of the seven Buddhas, the worthy ones, the fully enlightened ones. Vipashyin Buddha, Shikhi Buddha, and Vishvabhu Buddha, were of the Kaundinya lineage. Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha, were of the Kashyapa lineage. Shakyamuni Tathagata, is of the Gautama lineage.' Then, the World Honored One spoke again in verse: 'Vipashyin Tathagata, Shikhi, and Vishvabhu, These three Buddhas, were all of the Kaundinya lineage. Krakucchanda Tathagata, Kanakamuni, and Kashyapa, These three Buddhas, were all of the Kashyapa lineage. I am in Jambudvipa, born in the palace of Suddhodana, Having left home and attained enlightenment, I am of the Gautama lineage.' Then, after the World Honored One spoke this verse, he told the monks: 'Listen carefully! I will now speak again of the lifespans of the seven Buddhas, the worthy ones, the fully enlightened ones. Vipashyin Buddha, the worthy one, the fully enlightened one, appeared in the world and lived for eighty thousand years. Shikhi Buddha, the worthy one, the fully enlightened one, appeared in the world and lived for seventy thousand years. Vishvabhu Buddha, the worthy one, the fully enlightened one, appeared in the world and lived for sixty thousand years. Krakucchanda Buddha, the worthy one, the fully enlightened one, appeared in the world and lived for forty thousand years. Kanakamuni Buddha, the worthy one, the fully enlightened one, appeared in the world and lived for thirty thousand years. Kashyapa Buddha, the worthy one, the fully enlightened one, appeared in the world and lived for twenty thousand years. I transform beings in the five turbidities, and therefore my lifespan is only one hundred years.'

。」

「毗婆尸如來、　　尸棄、毗舍浮、俱留孫世尊、　　俱那含、迦葉，如是出世時，　　各自人壽量，八萬、次七萬、　　六萬及四萬、三萬至二萬，　　如是釋迦佛，而出於五濁，　　人壽一百歲。」

爾時，世尊說此偈已，告苾芻眾言：「汝等諦聽！我今復說七佛如來父母、國城種種名字。毗婆尸佛，父名滿度摩王，母名滿度摩，帝城亦名滿度摩。尸棄如來，父名阿嚕拏王，母同名阿嚕拏，城名阿嚕嚩帝。毗舍浮如來，父名穌缽啰底都王，母名缽啰婆嚩底，城名阿努缽么。俱留孫佛，父名野倪也那多，母名尾舍佉，王名剎謨剎摩，城名剎摩。俱那含牟尼佛，父名野倪也那睹，母名烏多啰，王名輸部，城名輸婆嚩帝。迦葉如來，父名穌沒啰賀摩，母名沒啰賀摩虞缽多，王名訖里計，城名波羅奈。我今應、正等覺，父名凈飯王，母名謨訶摩耶，城名迦毗羅。」

「毗婆尸如來，　　彼佛本生處，滿度摩為父，　　滿度摩帝母，所都大城郭，　　亦名滿度摩，時豐國富盛，　　人民恒快樂。尸棄佛世尊，　　阿嚕拏王父，阿嚕拏嚩帝，　　是佛母之名，所居城同號，　　阿嚕拏嚩帝，人民甚熾盛，　　大富常安隱。毗舍浮如來，　　父王及母名，穌缽啰帝都，　　缽啰婆嚩帝，所都之國城，　　名阿努波摩，其世亦安隱，　　一切無災害。俱留孫世尊，　　彼父所立名，野倪也那多，　　尾舍佉為母，剎謨剎摩王，　　都彼剎摩城，時彼諸眾生，　　崇重於賢善。俱那含牟尼，　　野倪也那睹，而是父之名，　　母號烏多啰，國王名輸部，　　輸婆嚩帝城，縱廣多嚴飾，　　有情無諸惱。迦葉波佛父，　　穌沒啰賀摩，母立沒啰賀，　　摩虞缽多名，訖里計國王，　　都波羅奈城，其中諸眾生，　　晝夜常安隱。我今所生處，　　凈飯王為父，摩訶摩耶母，　　城名迦毗羅。如是正等覺，　　七佛諸如來，父母及國城，　　分別名如是。」

爾時，世尊說此偈已，告苾芻眾言：「汝等諦聽！我今復說七佛如來聲聞弟子。毗婆尸如來、應、正等覺大智弟子，名欠拏底寫，聲聞中第一。尸棄如來、應、正等覺大智弟子，名部三婆嚩，聲聞中第一。毗舍浮如來、應、正等覺大智弟子，名野輸多啰，聲聞中第一。俱留孫如來、應、正等覺大智弟子，名散𡁠嚩，聲聞中第一。俱那含牟尼如來、應、正等覺大智弟子，名穌嚕努多啰，聲聞中第一。迦葉波如來、應、正等覺大智弟子，名婆啰特嚩惹，聲聞中第一。我今應、正等覺大智弟子，名舍利弗，聲聞中第一。」

「毗婆尸如來，　　有大智慧子，名欠拏底寫。　　尸棄佛世尊，有大智慧子，　　名部三婆嚩。毗舍浮如來，　　有大智慧子，名野輸多啰。　　俱留孫如來，有大智慧子，　　名曰散𡁠嚩。俱那含牟尼，　　有大智慧子，穌嚕努多啰。　　迦葉佛世尊，有大智慧子，　　婆啰特嚩惹。我今應、正覺，　　有大智慧子，名曰舍利弗。　　如是七佛子，于諸聲聞中，　　各各為第一

那時，世尊又說偈頌道：俱留孫世尊、俱那含、迦葉，他們出世時，各自的人壽長短，分別是八萬歲、七萬歲、六萬歲和四萬歲，三萬歲到二萬歲，而釋迦佛，出現在五濁惡世，人壽只有一百歲。』那時，世尊說完這偈頌后，告訴眾比丘：『你們仔細聽！我現在再說七佛如來的父母、國都和各種名字。毗婆尸佛，父親名叫滿度摩王，母親名叫滿度摩，都城也叫滿度摩。尸棄如來，父親名叫阿嚕拏王，母親也叫阿嚕拏，城名叫阿嚕嚩帝。毗舍浮如來，父親名叫穌缽啰底都王，母親名叫缽啰婆嚩底，城名叫阿努缽么。俱留孫佛，父親名叫野倪也那多，母親名叫尾舍佉，國王名叫剎謨剎摩，城名叫剎摩。俱那含牟尼佛，父親名叫野倪也那睹，母親名叫烏多啰，國王名叫輸部，城名叫輸婆嚩帝。迦葉如來，父親名叫穌沒啰賀摩，母親名叫沒啰賀摩虞缽多，國王名叫訖里計，城名叫波羅奈。我，現在應供、正等覺，父親名叫凈飯王，母親名叫摩訶摩耶，城名叫迦毗羅。』『毗婆尸如來，他出生的處所，父親是滿度摩，母親是滿度摩帝，所居住的大城郭，也叫滿度摩，當時物產豐饒，國家富強，人民總是快樂。尸棄佛世尊，父親是阿嚕拏王，阿嚕拏嚩帝，是佛的母親的名字，所居住的城也同名，叫阿嚕拏嚩帝，人民非常興盛，富裕且常常安穩。毗舍浮如來，父親和母親的名字，分別是穌缽啰帝都，和缽啰婆嚩帝，所居住的國都，名叫阿努波摩，那個時代也安穩，一切沒有災害。俱留孫世尊，他父親的名字，叫野倪也那多，母親是尾舍佉，剎謨剎摩王，統治著剎摩城，當時那裡的人們，崇尚賢良和善良。俱那含牟尼，父親叫野倪也那睹，這是他父親的名字，母親名叫烏多啰，國王名叫輸部，城名叫輸婆嚩帝，縱橫廣闊，裝飾華麗，眾生沒有煩惱。迦葉波佛的父親，叫穌沒啰賀摩，母親名叫沒啰賀摩，摩虞缽多，國王名叫訖里計，都城是波羅奈，其中的眾生，日夜都安穩。我今出生的地方，父親是凈飯王，母親是摩訶摩耶，城名叫迦毗羅。像這樣正等覺，七佛諸如來，他們的父母和國都，分別的名字就是這樣。』那時，世尊說完這偈頌后，告訴眾比丘：『你們仔細聽！我現在再說七佛如來的聲聞弟子。毗婆尸如來、應供、正等覺的大智慧弟子，名叫欠拏底寫，是聲聞弟子中的第一。尸棄如來、應供、正等覺的大智慧弟子，名叫部三婆嚩，是聲聞弟子中的第一。毗舍浮如來、應供、正等覺的大智慧弟子，名叫野輸多啰，是聲聞弟子中的第一。俱留孫如來、應供、正等覺的大智慧弟子，名叫散𡁠嚩，是聲聞弟子中的第一。俱那含牟尼如來、應供、正等覺的大智慧弟子，名叫穌嚕努多啰，是聲聞弟子中的第一。迦葉波如來、應供、正等覺的大智慧弟子，名叫婆啰特嚩惹，是聲聞弟子中的第一。我，現在應供、正等覺的大智慧弟子，名叫舍利弗，是聲聞弟子中的第一。』『毗婆尸如來，有大智慧的弟子，名叫欠拏底寫。尸棄佛世尊，有大智慧的弟子，名叫部三婆嚩。毗舍浮如來，有大智慧的弟子，名叫野輸多啰。俱留孫如來，有大智慧的弟子，名叫散𡁠嚩。俱那含牟尼，有大智慧的弟子，名叫穌嚕努多啰。迦葉佛世尊，有大智慧的弟子，名叫婆啰特嚩惹。我，現在應、正覺，有大智慧的弟子，名叫舍利弗。像這樣七佛的弟子，在所有聲聞弟子中，各自都是第一。』

At that time, the World Honored One spoke again in verse: 'Vipasyin Tathagata, Sikhi, Visvabhu, Krakucchanda World Honored One, Kanakamuni, Kasyapa, When they appeared in the world, their respective lifespans, Were eighty thousand, then seventy thousand, sixty thousand and forty thousand, Thirty thousand to twenty thousand, and Shakyamuni Buddha, Appeared in the five turbidities, with a lifespan of one hundred years.' At that time, after the World Honored One spoke this verse, he told the assembly of monks: 'Listen carefully! I will now speak of the parents, capital cities, and various names of the seven Buddhas. Vipasyin Buddha, his father was named King Bandhuma, his mother was named Bandhumati, and his capital city was also named Bandhuma. Sikhi Tathagata, his father was named King Aruna, his mother was also named Aruna, and his city was named Arunavati. Visvabhu Tathagata, his father was named King Supatita, his mother was named Prabavati, and his city was named Anupama. Krakucchanda Buddha, his father was named Yajnadatta, his mother was named Visakha, his king was named Kshema, and his city was named Kshema. Kanakamuni Buddha, his father was named Yajnadatta, his mother was named Uttara, his king was named Subha, and his city was named Subhavati. Kasyapa Tathagata, his father was named Subrahma, his mother was named Brahmagupta, his king was named Krikri, and his city was named Varanasi. I, now the worthy one, the fully enlightened one, my father is named King Suddhodana, my mother is named Mahamaya, and my city is named Kapilavastu.' 'Vipasyin Tathagata, the place where he was born, His father was Bandhuma, his mother was Bandhumati, The great city where he lived, was also named Bandhuma, At that time, the land was fertile, the country was prosperous, and the people were always happy. Sikhi Buddha World Honored One, his father was King Aruna, Arunavati, was the name of the Buddha's mother, The city where he lived was also named, Arunavati, The people were very prosperous, wealthy and always peaceful. Visvabhu Tathagata, the names of his father and mother, Were Supatita, and Prabavati, The capital city where he lived, was named Anupama, That era was also peaceful, without any disasters. Krakucchanda World Honored One, the name of his father, Was Yajnadatta, his mother was Visakha, King Kshema, ruled the city of Kshema, At that time, the people there, revered the virtuous and the good. Kanakamuni, his father was named Yajnadatta, This was his father's name, his mother was named Uttara, The king was named Subha, the city was named Subhavati, It was vast and adorned, and sentient beings had no afflictions. Kasyapa Buddha's father, was named Subrahma, His mother was named Brahma, Magupta, King Krikri, the capital was Varanasi, The sentient beings there, were peaceful day and night. The place where I was born, my father was King Suddhodana, My mother was Mahamaya, the city was named Kapilavastu. Like this, the fully enlightened ones, the seven Buddhas, Their parents and capital cities, their names are distinguished as such.' At that time, after the World Honored One spoke this verse, he told the assembly of monks: 'Listen carefully! I will now speak of the Sravaka disciples of the seven Buddhas. Vipasyin Tathagata, the worthy one, the fully enlightened one, his great wisdom disciple, was named Khanda, and was the first among the Sravaka disciples. Sikhi Tathagata, the worthy one, the fully enlightened one, his great wisdom disciple, was named Sambhava, and was the first among the Sravaka disciples. Visvabhu Tathagata, the worthy one, the fully enlightened one, his great wisdom disciple, was named Yasodhara, and was the first among the Sravaka disciples. Krakucchanda Tathagata, the worthy one, the fully enlightened one, his great wisdom disciple, was named Sanjiva, and was the first among the Sravaka disciples. Kanakamuni Tathagata, the worthy one, the fully enlightened one, his great wisdom disciple, was named Surunuttara, and was the first among the Sravaka disciples. Kasyapa Tathagata, the worthy one, the fully enlightened one, his great wisdom disciple, was named Bharadvaja, and was the first among the Sravaka disciples. I, now the worthy one, the fully enlightened one, my great wisdom disciple, is named Sariputra, and is the first among the Sravaka disciples.' 'Vipasyin Tathagata, had a disciple of great wisdom, Named Khanda. Sikhi Buddha World Honored One, Had a disciple of great wisdom, named Sambhava. Visvabhu Tathagata, had a disciple of great wisdom, Named Yasodhara. Krakucchanda Tathagata, Had a disciple of great wisdom, named Sanjiva. Kanakamuni, had a disciple of great wisdom, Named Surunuttara. Kasyapa Buddha World Honored One, Had a disciple of great wisdom, named Bharadvaja. I, now the worthy one, the fully enlightened one, have a disciple of great wisdom, Named Sariputra. Like this, the disciples of the seven Buddhas, Among all the Sravaka disciples, each was the first.'

爾時，世尊說此偈已，告苾芻眾言：「汝等諦聽！我今復說七佛如來侍者弟子。毗婆尸如來、應、正等覺侍者，名阿輸迦。尸棄如來、應、正等覺侍者，名剎摩迦嚕。毗舍浮佛、應、正等覺侍者，名烏波扇睹。俱留孫佛、應、正等覺侍者，名沒提逾。俱那含牟尼佛、應、正等覺侍者，名穌嚕帝里野。迦葉如來、應、正等覺侍者，名薩里嚩蜜怛啰。我今應、正等覺侍者，名阿難陀。」爾時，世尊重說頌曰：

「佛子阿輸迦，　　剎摩迦嚕等，並烏波扇睹，　　沒提逾之者，穌嚕帝里野，　　薩嚩蜜怛啰，及彼阿難陀，　　皆為佛侍者。常行慈悲心，　　成就三摩地，通達諸法相，　　具足大智慧，多聞而聰敏，　　為大法之師，眾中居第一，　　名聞於十方。人天皆歸敬，　　精進力堅固，斷盡諸煩惱，　　而證無生滅。承侍佛世尊，　　恒獲於己利，如是諸如來，　　成就真佛子。」

爾時，世尊說此偈已，告苾芻眾言：「汝等諦聽！我今復說七佛如來所度聲聞之眾。毗婆尸如來第一會說法，有六萬二千苾芻得阿羅漢果，第二會說法，有十萬苾芻得阿羅漢果，第三會說法，有八萬苾芻得阿羅漢果。尸棄如來第一會說法，十萬苾芻得阿羅漢果，第二會說法，八十億苾芻得阿羅漢果，第三會說法，七萬苾芻得阿羅漢果。毗舍浮如來，第一會說法，八萬苾芻得阿羅漢果，第二會說法，七萬苾芻得阿羅漢果，第三會說法，六萬苾芻得阿羅漢果。

「俱留孫如來一會說法，四萬苾芻得阿羅漢。俱那含牟尼佛一會說法，三萬苾芻得阿羅漢果。迦葉如來一會說法，二萬苾芻得阿羅漢果。我今一會說法，一千二百五十苾芻得阿羅漢果。」

並釋迦牟尼，　　各各出世時，所度聲聞眾，　　數有七十億，九萬餘三千，　　二百五十人，皆得阿羅漢，　　不受於後有。」

爾時，世尊說此偈已，告苾芻眾言：「汝等諦聽！毗婆尸佛、尸棄佛、毗舍浮佛，乃至我今出現世間，住持教化，宣說法教，調伏有情，戒行儀範，受持衣缽，求證菩提，無有少法而各別異。」

爾時，世尊而說頌曰：

「如是過現劫，　　毗婆尸等佛，所度眾苾芻，　　成就大智慧，勤修于正道，　　菩提之分法，五根與五力，　　四念、四神足，七覺、八聖支，　　及彼三摩地，寂靜眼等根，　　通達於法藏，開悟諸群生，　　增長於慧命，如是賢劫中，　　皆嘆未曾有。佛以大悲智，　　自覺覺於他，威德大神通，　　所說皆如是。」

爾時，世尊說此偈已，與諸苾芻即從座起，還給孤獨園，過是夜已，至平旦時。

諸苾芻眾，從其本舍，往迦里梨道場，互相推問：「過去如來入大涅槃，離諸戲論，永斷輪迴，而無過失。如是大丈夫，有如是智慧，如是持戒，如是三摩地，如是解脫，如是威德，如是種族，降世利生，甚為希有不可思議

現代漢語譯本：

當時，世尊說完這首偈頌后，告訴眾比丘說：『你們仔細聽！我現在再說七佛如來的侍者弟子。毗婆尸如來、應供、正等覺的侍者，名叫阿輸迦。尸棄如來、應供、正等覺的侍者，名叫剎摩迦嚕。毗舍浮佛、應供、正等覺的侍者，名叫烏波扇睹。拘留孫佛、應供、正等覺的侍者，名叫沒提逾。拘那含牟尼佛、應供、正等覺的侍者，名叫穌嚕帝里野。迦葉如來、應供、正等覺的侍者，名叫薩里嚩蜜怛啰。我，應供、正等覺的侍者，名叫阿難陀。』當時，世尊又說偈頌道：

『佛子阿輸迦，剎摩迦嚕等，並烏波扇睹，沒提逾之者，穌嚕帝里野，薩嚩蜜怛啰，及彼阿難陀，皆為佛侍者。常行慈悲心，成就三摩地，通達諸法相，具足大智慧，多聞而聰敏，為大法之師，眾中居第一，名聞於十方。人天皆歸敬，精進力堅固，斷盡諸煩惱，而證無生滅。承侍佛世尊，恒獲於己利，如是諸如來，成就真佛子。』

當時，世尊說完這首偈頌后，告訴眾比丘說：『你們仔細聽！我現在再說七佛如來所度化的聲聞弟子。毗婆尸如來第一次說法，有六萬二千比丘證得阿羅漢果；第二次說法，有十萬比丘證得阿羅漢果；第三次說法，有八萬比丘證得阿羅漢果。尸棄如來第一次說法，有十萬比丘證得阿羅漢果；第二次說法，有八十億比丘證得阿羅漢果；第三次說法，有七萬比丘證得阿羅漢果。毗舍浮如來第一次說法，有八萬比丘證得阿羅漢果；第二次說法，有七萬比丘證得阿羅漢果；第三次說法，有六萬比丘證得阿羅漢果。

『拘留孫如來一次說法，有四萬比丘證得阿羅漢果。拘那含牟尼佛一次說法，有三萬比丘證得阿羅漢果。迦葉如來一次說法，有二萬比丘證得阿羅漢果。我（釋迦牟尼佛）現在一次說法，有一千二百五十比丘證得阿羅漢果。』

當時，世尊又說偈頌道：

『毗婆尸如來、尸棄、毗舍浮、拘留孫世尊、拘那含、迦葉，並釋迦牟尼，各各出世時，所度聲聞眾，數有七十億，九萬餘三千，二百五十人，皆得阿羅漢，不受於後有。』

當時，世尊說完這首偈頌后，告訴眾比丘說：『你們仔細聽！毗婆尸佛、尸棄佛、毗舍浮佛，乃至我（釋迦牟尼佛）現在出現世間，住持教化，宣說佛法，調伏眾生，戒行儀範，受持衣缽，求證菩提，沒有絲毫差別。』

『如是過去現在劫，毗婆尸等佛，所度眾比丘，成就大智慧，勤修于正道，菩提之分法，五根與五力，四念、四神足，七覺、八聖支，及彼三摩地，寂靜眼等根，通達於法藏，開悟諸群生，增長於慧命，如是賢劫中，皆嘆未曾有。佛以大悲智，自覺覺於他，威德大神通，所說皆如是。』

當時，世尊說完這首偈頌后，與眾比丘一起從座位起身，回到給孤獨園。過了一夜，到了早晨。

眾比丘從各自的住所，前往迦里梨道場，互相詢問：『過去的如來進入大涅槃，遠離一切戲論，永遠斷絕輪迴，而沒有過失。這樣的大丈夫，有這樣的智慧，這樣的持戒，這樣的三摩地，這樣的解脫，這樣的威德，這樣的種族，降生世間利益眾生，真是稀有不可思議！』

English version:

At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Listen carefully! I will now speak again about the attendant disciples of the Seven Buddhas. The attendant of Vipashyin Tathagata, Arhat, Samyaksambuddha, was named Ashoka. The attendant of Sikhin Tathagata, Arhat, Samyaksambuddha, was named Kshama-karu. The attendant of Vishvabhu Buddha, Arhat, Samyaksambuddha, was named Upashantu. The attendant of Krakucchanda Buddha, Arhat, Samyaksambuddha, was named Mudeyu. The attendant of Kanakamuni Buddha, Arhat, Samyaksambuddha, was named Surutiya. The attendant of Kashyapa Tathagata, Arhat, Samyaksambuddha, was named Sarvamitra. My attendant, Arhat, Samyaksambuddha, is named Ananda.' At that time, the World Honored One spoke another verse:

'The Buddha's son Ashoka, Kshama-karu, and others, Along with Upashantu, and Mudeyu, Surutiya, Sarvamitra, And Ananda, all were Buddha's attendants. They always practice compassion, Achieve samadhi, Understand the characteristics of all dharmas, Possess great wisdom, Are learned and intelligent, And are teachers of the great Dharma, They are the foremost in the assembly, And their fame is known in the ten directions. Both humans and gods revere them, Their diligence is firm and strong, They have cut off all afflictions, And attained no birth and no death. Serving the World Honored Buddha, They always obtain their own benefit, Such are all the Tathagatas, Who have achieved true Buddha's sons.'

At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Listen carefully! I will now speak again about the assembly of Shravakas who were liberated by the Seven Buddhas. In the first assembly where Vipashyin Tathagata taught the Dharma, 62,000 monks attained the Arhat fruit; in the second assembly, 100,000 monks attained the Arhat fruit; and in the third assembly, 80,000 monks attained the Arhat fruit. In the first assembly where Sikhin Tathagata taught the Dharma, 100,000 monks attained the Arhat fruit; in the second assembly, 8 billion monks attained the Arhat fruit; and in the third assembly, 70,000 monks attained the Arhat fruit. In the first assembly where Vishvabhu Tathagata taught the Dharma, 80,000 monks attained the Arhat fruit; in the second assembly, 70,000 monks attained the Arhat fruit; and in the third assembly, 60,000 monks attained the Arhat fruit.

'In one assembly where Krakucchanda Tathagata taught the Dharma, 40,000 monks attained the Arhat fruit. In one assembly where Kanakamuni Buddha taught the Dharma, 30,000 monks attained the Arhat fruit. In one assembly where Kashyapa Tathagata taught the Dharma, 20,000 monks attained the Arhat fruit. In one assembly where I (Shakyamuni Buddha) teach the Dharma, 1,250 monks attain the Arhat fruit.'

At that time, the World Honored One spoke another verse:

'Vipashyin Tathagata, Sikhin, Vishvabhu, Krakucchanda World Honored One, Kanakamuni, Kashyapa, And Shakyamuni, when each appeared in the world, The number of Shravakas they liberated, Was seventy billion, Plus ninety-three thousand, And two hundred and fifty people, All attained Arhatship, and will not be reborn.'

At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Listen carefully! Vipashyin Buddha, Sikhin Buddha, Vishvabhu Buddha, and even I (Shakyamuni Buddha) who now appear in the world, uphold the teachings, proclaim the Dharma, tame sentient beings, observe the precepts and conduct, receive the robes and bowls, and seek enlightenment, there is no difference in any of these practices.'

'Such are the Buddhas of the past and present kalpas, Vipashyin and others, The monks they liberated, achieved great wisdom, They diligently cultivated the right path, the factors of enlightenment, The five roots and five powers, the four mindfulnesses and four supernatural powers, The seven factors of enlightenment, the eightfold noble path, and samadhi, They calmed their eyes and other senses, understood the treasury of Dharma, Enlightened all living beings, increased their wisdom life, Such is the virtuous kalpa, all praise it as unprecedented. The Buddha, with great compassion and wisdom, awakens himself and others, His majestic power and great spiritual abilities, all that he says is thus.'

At that time, after the World Honored One spoke this verse, he and the assembly of monks rose from their seats and returned to the Jetavana Monastery. After the night had passed, it was dawn.

The assembly of monks, from their respective dwellings, went to the Kariliri Dharma assembly, and asked each other, 'The past Tathagatas entered great Nirvana, were free from all conceptual elaborations, forever cut off the cycle of rebirth, and had no faults. Such great beings, with such wisdom, such precepts, such samadhi, such liberation, such majestic power, such lineage, descended into the world to benefit sentient beings, it is truly rare and inconceivable!'

爾時，世尊知諸苾芻心之所念，從座而起，詣迦里梨道場，結跏趺坐，告苾芻眾言：「于意云何？」時諸苾芻白世尊言：「我等聞說，過去如來，入大涅槃，離諸戲論，永斷輪迴，而無過失，如是大丈夫，有如是智慧，如是持戒，如是三摩地，如是解脫，如是威德，如是種族，降世利生，甚為希有不可思議。」佛言：「苾芻，汝今所說，何以故？」苾芻白言：「佛有清凈法界，證真覺智，無不了知，愿為解說。」

佛言：「苾芻，汝等諦聽，我今說之。於過去世，有大國王名滿度摩，彼王妃后名滿度摩帝。爾時，毗婆尸佛從兜率天降下閻浮，入于母腹住胎藏中，放大光明照諸世間無有幽暗，而諸惡趣一切地獄，日月威光亦不能照，佛光所及忽得大明，而彼有情互得相見，即發聲言：『何故此間有別眾生？』」

「菩薩從兜率，　　下降閻浮時，如雲亦如風，　　須臾至母腹，身放大光明，　　照耀人天界，地獄鐵圍山，　　皆悉無幽暗。佛剎眾境界，　　隨住于母身，如是大仙眾，　　亦來俱集會。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩從兜率天下降閻浮，入母胎時，部摩夜叉高聲唱言：『此大菩薩大威德大丈夫，舍天人身及阿修羅身，處彼母胎而受人身。』如是四天王天，忉利天，夜摩天乃至梵輔等天聞此唱言：『菩薩降神處母胎中。』皆悉來集。」

「菩薩從兜率，　　降神母胎時，部摩大夜叉，　　唱言彼菩薩，棄捨天中身，　　及於修羅質，處此母胎中，　　即受人世報。四王、忉利天、　　夜摩及兜率，乃至於梵世，　　皆悉聞斯事，菩薩降人間，　　微妙真金色，諸天悉來集，　　心懷大喜慶。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩從兜率天降閻浮時，有四大天子威德具足，身被甲冑，手執弓刀，擁護菩薩，人非人等皆不侵害。」

「菩薩降生時，　　忉利天帝釋，遣彼四天王，　　各具大威力，身被金甲冑，　　手執弓刀槍，恒時常衛護。　　羅剎非人等，不敢作惱害。　　安住母腹中，如處大宮殿，　　恒受諸快樂。」

爾時，世尊說此偈已，告苾芻言：「汝今諦聽！彼菩薩摩訶薩從兜率天下降閻浮處母胎時，其身清凈光明照耀，如摩尼珠，母心安隱無諸熱惱。」

「菩薩處胎時，　　清凈無瑕穢，猶如琉璃珠，　　亦如摩尼寶，光明照世間，　　如日出雲翳，成就第一義，　　出生最上智。令母無憂惱，　　恒行眾善業，有情皆歸仰，　　安處剎帝利。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩從兜率天下降閻浮處母胎時，未曾得聞母有染欲色等五塵而無所著。」爾時，世尊而說頌曰：

「菩薩處胎時，　　令母心清凈，不聞染污名，　　遠離五欲過，斷除貪愛根，　　不受諸苦惱，身心恒安隱，　　常得於快樂

當時，世尊知道各位比丘心中所想，便從座位起身，前往迦里梨道場，結跏趺坐，告訴比丘們說：『你們覺得如何？』當時，各位比丘對世尊說：『我們聽說，過去的如來，進入大涅槃，脫離一切戲論，永遠斷絕輪迴，沒有任何過失。這樣的大丈夫，有這樣的智慧，這樣的持戒，這樣的三摩地，這樣的解脫，這樣的威德，這樣的種族，降生世間利益眾生，真是稀有不可思議。』佛說：『比丘，你們現在所說的，是為什麼呢？』比丘們回答說：『佛有清凈的法界，證得真正的覺悟智慧，沒有不瞭解的，希望您能為我們解說。』佛說：『比丘，你們仔細聽，我現在就說。在過去世，有一位大國王名叫滿度摩，他的王妃名叫滿度摩帝。當時，毗婆尸佛從兜率天降臨閻浮提，進入母親的腹中，住在胎藏中，放出大光明照耀世間，沒有黑暗。而那些惡趣，一切地獄，日月的光芒都不能照到，佛光所及之處忽然變得光明，那些眾生互相看見，就發出聲音說：『為什麼這裡有別的眾生？』當時，世尊說了這樣的偈頌：『菩薩從兜率，下降閻浮時，如雲亦如風，須臾至母腹，身放大光明，照耀人天界，地獄鐵圍山，皆悉無幽暗。佛剎眾境界，隨住于母身，如是大仙眾，亦來俱會。』當時，世尊說完這偈頌后，告訴比丘們說：『你們仔細聽！那位菩薩摩訶薩從兜率天降臨閻浮提，進入母親的胎中時，部摩夜叉高聲唱道：『這位大菩薩，大威德大丈夫，捨棄天人和阿修羅的身軀，處在母親的胎中而接受人身。』像這樣，四天王天、忉利天、夜摩天乃至梵輔等天聽到這唱言：『菩薩降臨在母親的胎中。』都紛紛前來聚集。』『菩薩從兜率，降神母胎時，部摩大夜叉，唱言彼菩薩，棄捨天中身，及於修羅質，處此母胎中，即受人世報。四王、忉利天、夜摩及兜率，乃至於梵世，皆悉聞斯事，菩薩降人間，微妙真金色，諸天悉來集，心懷大喜慶。』當時，世尊說完這偈頌后，告訴比丘們說：『你們仔細聽！那位菩薩摩訶薩從兜率天降臨閻浮提時，有四大天子威德具足，身披甲冑，手持弓刀，擁護菩薩，使人非人等都不能侵害。』『菩薩降生時，忉利天帝釋，遣彼四天王，各具大威力，身被金甲冑，手執弓刀槍，恒時常衛護。羅剎非人等，不敢作惱害。安住母腹中，如處大宮殿，恒受諸快樂。』當時，世尊說完這偈頌后，告訴比丘們說：『你們仔細聽！那位菩薩摩訶薩從兜率天降臨閻浮提，處在母親的胎中時，他的身體清凈光明照耀，像摩尼寶珠一樣，母親的心安穩沒有熱惱。』『菩薩處胎時，清凈無瑕穢，猶如琉璃珠，亦如摩尼寶，光明照世間，如日出雲翳，成就第一義，出生最上智。令母無憂惱，恒行眾善業，有情皆歸仰，安處剎帝利。』當時，世尊說完這偈頌后，告訴比丘們說：『你們仔細聽！那位菩薩摩訶薩從兜率天降臨閻浮提，處在母親的胎中時，從未聽說母親有染欲色等五塵，而無所執著。』當時，世尊說了這樣的偈頌：『菩薩處胎時，令母心清凈，不聞染污名，遠離五欲過，斷除貪愛根，不受諸苦惱，身心恒安隱，常得於快樂。』

At that time, the World Honored One, knowing the thoughts in the minds of the bhikshus, arose from his seat and went to the Karirika hermitage. He sat cross-legged and said to the bhikshus, 'What do you think?' Then the bhikshus said to the World Honored One, 'We have heard that the past Tathagatas entered great Nirvana, free from all illusions, forever ending the cycle of rebirth, without any faults. Such great beings have such wisdom, such precepts, such samadhi, such liberation, such majestic power, and such lineage. Their descent into the world to benefit sentient beings is truly rare and inconceivable.' The Buddha said, 'Bhikshus, why do you say this?' The bhikshus replied, 'The Buddha has a pure Dharma realm, has attained true enlightenment and wisdom, and knows everything without exception. We wish you would explain it to us.' The Buddha said, 'Bhikshus, listen carefully, I will now tell you. In the past, there was a great king named Manduma, and his queen was named Mandumati. At that time, Vipashyin Buddha descended from the Tushita Heaven to Jambudvipa, entered his mother's womb, and resided in the womb. He emitted great light that illuminated the world, leaving no darkness. The evil realms, all the hells, which the light of the sun and moon could not reach, were suddenly illuminated by the Buddha's light. The beings there could see each other and exclaimed, 'Why are there other beings here?' At that time, the World Honored One spoke this verse: 'When the Bodhisattva descends from Tushita to Jambudvipa, like a cloud or wind, he quickly reaches his mother's womb. His body emits great light, illuminating the realms of humans and gods. The iron mountains of hell are all without darkness. The realms of the Buddha's land reside within his mother's body. Such great sages also come together.' Then, after the World Honored One spoke this verse, he said to the bhikshus, 'Listen carefully! When that Bodhisattva Mahasattva descended from the Tushita Heaven to Jambudvipa and entered his mother's womb, the Bhuma Yaksha loudly proclaimed, 'This great Bodhisattva, a great and powerful being, has abandoned the bodies of gods and asuras, and is now in his mother's womb, receiving a human body.' Thus, the Four Heavenly Kings, the Trayastrimsha Heaven, the Yama Heaven, and even the Brahma-purohita Heaven, hearing this proclamation, 'The Bodhisattva has descended into his mother's womb,' all came to gather.' 'When the Bodhisattva descends from Tushita into his mother's womb, the great Bhuma Yaksha proclaims that the Bodhisattva has abandoned his heavenly body and the nature of an asura. In his mother's womb, he receives the reward of the human world. The Four Kings, the Trayastrimsha Heaven, the Yama Heaven, and the Tushita Heaven, even up to the Brahma world, all hear of this event. The Bodhisattva descends to the human world, with a subtle, true golden color. All the gods come to gather, their hearts filled with great joy.' Then, after the World Honored One spoke this verse, he said to the bhikshus, 'Listen carefully! When that Bodhisattva Mahasattva descended from the Tushita Heaven to Jambudvipa, there were four great heavenly princes, full of majestic power, wearing armor and holding bows and swords, protecting the Bodhisattva, so that humans and non-humans could not harm him.' 'When the Bodhisattva is born, the Lord of the Trayastrimsha Heaven, Shakra, sends the four heavenly kings, each with great power, wearing golden armor and holding bows, swords, and spears, to constantly protect him. Rakshasas and non-humans dare not cause harm. He dwells in his mother's womb as if in a great palace, constantly enjoying happiness.' Then, after the World Honored One spoke this verse, he said to the bhikshus, 'Listen carefully! When that Bodhisattva Mahasattva descended from the Tushita Heaven to Jambudvipa and was in his mother's womb, his body was pure and radiant, like a mani jewel. His mother's heart was peaceful and without distress.' 'When the Bodhisattva is in the womb, he is pure and without blemish, like a crystal bead or a mani jewel. His light illuminates the world, like the sun emerging from the clouds. He achieves the highest meaning and gives birth to the supreme wisdom. He brings no sorrow to his mother, who constantly performs good deeds. All sentient beings look up to him, and he dwells in the Kshatriya lineage.' Then, after the World Honored One spoke this verse, he said to the bhikshus, 'Listen carefully! When that Bodhisattva Mahasattva descended from the Tushita Heaven to Jambudvipa and was in his mother's womb, it was never heard that his mother had any attachment to the five desires of form, etc., and was without any clinging.' At that time, the World Honored One spoke this verse: 'When the Bodhisattva is in the womb, he makes his mother's heart pure. She does not hear of defilement, is far from the faults of the five desires, cuts off the root of greed and love, does not suffer any distress, and her body and mind are always peaceful and happy.'

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩從兜率天下降閻浮處母胎時，母自受持近事五戒：一不殺生，二不偷盜，三不淫慾，四不妄語，五不飲酒，于其右脅誕生菩薩，母后命終生天界中。」

「菩薩處胎中，　　母自持五戒，右脅生童子，　　無彼諸苦惱，譬如天帝釋，　　受妙五欲樂，於後命終時，　　速得生天上。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩右脅生時，大地震動，身真金色離諸垢染，放大光明普照世間一切境界，所有惡趣黑暗地獄忽然大明，彼中眾生互得相見，各各疑雲：『何故此間有別眾生？』」

「菩薩降生時，　　大地皆震動，身相如真金，　　不染諸塵垢。威德大神通，　　光明照一切，幽暗業眾生，　　而互得相見。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩右脅生時，母無疲睏，不坐不臥。爾時菩薩大威德大丈夫，心不昏昧，足不履地，有四大天子捧童子身。」

「菩薩降生時，　　母意無散亂，不坐亦不臥，　　自在而適悅。威德大丈夫，　　心離諸闇昧，四天捧其身，　　足不履于地。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩右脅生時，身體清凈如琉璃寶，遠離一切膿血洟唾不凈之物，亦如摩尼珠憍尸迦衣，諸塵垢等而不能著。」

「菩薩降生時，　　身器悉清凈，遠離諸穢惡，　　膿血洟唾等，譬如憍屍衣，　　及彼摩尼寶，瑩凈體光明，　　塵垢皆不住。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩右脅生時，有二天子，于虛空中降二種水，一冷二溫，沐浴童子。」

「菩薩降生時，　　空中有二天，沐浴童子身，　　降彼二種水，溫冷各相宜，　　表圓于福慧，成就大無畏，　　普遍視眾生。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩右脅生時，具三十二相，身色端嚴，眼根清凈見十由旬。」

「菩薩降生時，　　諸相悉具足，目凈復端嚴，　　遠視十由旬。」

爾時，世尊說此偈已，告苾芻眾言：「彼菩薩摩訶薩右脅生時，見忉利天，彼天帝釋見此童子是真佛身，執白傘蓋覆童子身，寒熱風塵一切諸惡而不能侵。」

「童子初生時，　　遠視於忉利，帝釋復睹之，　　手執白傘蓋，即來覆其身，　　寒熱風日等，及彼諸毒惡，　　一切不能侵。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩右脅生時，本母乳母養母，及諸宮人圍繞保護，澡浴涂香種種承奉。」

「童子初生時，　　乳養有三母，及彼諸宮人，　　四面常圍繞，澡浴復涂香，　　令彼常安隱，如是晝夜中，　　無暫而舍離。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩右脅生時，身色端嚴，具三十二相

那時，世尊說完這偈頌后，告訴眾比丘說：『你們現在仔細聽！那位菩薩摩訶薩從兜率天下降到閻浮提，進入母胎時，他的母親自己受持近事五戒：一不殺生，二不偷盜，三不邪淫，四不妄語，五不飲酒。菩薩從母親的右脅誕生，母親之後命終，便升到天界。』那時，世尊說了這樣的偈頌：『菩薩在胎中，母親自己持五戒，右脅生下童子，沒有那些苦惱。譬如天帝釋，享受美妙的五欲之樂，之後命終時，迅速得生天上。』那時，世尊說完這偈頌后，告訴眾比丘說：『你們現在仔細聽！那位菩薩摩訶薩從右脅出生時，大地發生震動，身體呈現真金色，沒有污垢，放出大光明，普照世間一切境界。所有惡趣、黑暗的地獄忽然變得明亮，其中的眾生互相看見，各自疑惑地說：『為什麼這裡有別的眾生？』』『菩薩降生時，大地都震動，身相如真金，不染任何塵垢。威德大神通，光明照耀一切，幽暗業報的眾生，互相得以看見。』那時，世尊說完這偈頌后，告訴眾比丘說：『你們現在仔細聽！那位菩薩摩訶薩從右脅出生時，母親沒有疲憊困頓，不坐也不臥。那時菩薩大威德大丈夫，心不昏昧，腳不踩地，有四大天子捧著童子的身體。』『菩薩降生時，母親心意不散亂，不坐也不臥，自在而舒適。威德大丈夫，心離一切昏暗，四大天子捧著他的身體，腳不踩在地上。』那時，世尊說完這偈頌后，告訴眾比丘說：『你們現在仔細聽！那位菩薩摩訶薩從右脅出生時，身體清凈如琉璃寶，遠離一切膿血、鼻涕、唾液等不凈之物，也像摩尼寶珠和憍尸迦衣一樣，任何塵垢都不能沾染。』『菩薩降生時，身體器皿都清凈，遠離各種污穢，膿血鼻涕等。譬如憍尸迦衣，以及摩尼寶珠，晶瑩剔透身體光明，塵垢都不能停留。』那時，世尊說完這偈頌后，告訴眾比丘說：『你們現在仔細聽！那位菩薩摩訶薩從右脅出生時，有兩位天子，在虛空中降下兩種水，一種是冷的，一種是溫的，用來沐浴童子。』『菩薩降生時，空中有兩位天人，沐浴童子的身體，降下兩種水，溫水和冷水各自適宜，表示圓滿福慧，成就大無畏，普遍看待眾生。』那時，世尊說完這偈頌后，告訴眾比丘說：『你們現在仔細聽！那位菩薩摩訶薩從右脅出生時，具足三十二相，身體容貌端正莊嚴，眼根清凈，能看見十由旬遠的地方。』『菩薩降生時，各種相貌都具足，眼睛清凈又端正，能遠視十由旬。』那時，世尊說完這偈頌后，告訴眾比丘說：『那位菩薩摩訶薩從右脅出生時，能看見忉利天，忉利天的帝釋看見這個童子是真正的佛身，就拿著白傘蓋覆蓋童子的身體，寒冷、炎熱、風塵等一切惡劣的東西都不能侵犯。』『童子初生時，能遠視忉利天，帝釋也看見他，手持白傘蓋，立即來覆蓋他的身體，寒冷、炎熱、風日等，以及各種毒害，一切都不能侵犯。』那時，世尊說完這偈頌后，告訴眾比丘說：『你們現在仔細聽！那位菩薩摩訶薩從右脅出生時，他的生母、乳母、養母，以及宮女們都圍繞著他保護，為他洗澡、涂香，各種侍奉。』『童子初生時，有三位乳母和養母，以及那些宮女，四面常常圍繞著他，為他洗澡又涂香，讓他常常安穩，這樣日夜之中，沒有片刻離開。』那時，世尊說完這偈頌后，告訴眾比丘說：『你們現在仔細聽！那位菩薩摩訶薩從右脅出生時，身體容貌端正莊嚴，具足三十二相』

At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Now listen carefully! When that Bodhisattva Mahasattva descended from the Tusita Heaven to Jambudvipa and entered his mother's womb, his mother herself observed the five precepts of a lay follower: one, not to kill; two, not to steal; three, not to engage in sexual misconduct; four, not to lie; and five, not to drink alcohol. The Bodhisattva was born from his mother's right side, and after her death, his mother was reborn in the heavenly realm.' 'When the Bodhisattva was in the womb, his mother observed the five precepts herself. The child was born from the right side, without any suffering. Like the heavenly king Sakra, enjoying the wonderful pleasures of the five senses, after his death, he quickly ascends to heaven.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Now listen carefully! When that Bodhisattva Mahasattva was born from the right side, the earth shook, his body appeared as true gold, free from impurities, and he emitted great light, illuminating all realms of the world. All the evil realms and dark hells suddenly became bright, and the beings within them could see each other, each wondering, 'Why are there other beings here?'' 'When the Bodhisattva was born, the earth shook. His form was like true gold, not stained by any dust. With great power and spiritual abilities, his light illuminated everything. The beings in the dark realms of karma could see each other.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Now listen carefully! When that Bodhisattva Mahasattva was born from the right side, his mother did not feel tired or exhausted, neither sitting nor lying down. At that time, the Bodhisattva, a great and powerful man, was not confused in mind, and his feet did not touch the ground. Four great heavenly kings held the child's body.' 'When the Bodhisattva was born, his mother's mind was not scattered, neither sitting nor lying down, but free and comfortable. The great and powerful man's mind was free from all darkness. Four heavenly kings held his body, and his feet did not touch the ground.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Now listen carefully! When that Bodhisattva Mahasattva was born from the right side, his body was as pure as a crystal, free from all pus, blood, mucus, saliva, and other impure things. He was also like a Mani jewel and a Kausika garment, where no dust could adhere.' 'When the Bodhisattva was born, his body and form were all pure, free from all filth, pus, blood, mucus, and saliva. Like a Kausika garment and a Mani jewel, his body was clear and bright, and no dust could remain on it.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Now listen carefully! When that Bodhisattva Mahasattva was born from the right side, two heavenly beings descended from the sky with two kinds of water, one cold and one warm, to bathe the child.' 'When the Bodhisattva was born, two heavenly beings in the sky bathed the child's body, descending two kinds of water, warm and cold, each suitable, representing the perfection of blessings and wisdom, achieving great fearlessness, and looking upon all beings universally.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Now listen carefully! When that Bodhisattva Mahasattva was born from the right side, he possessed the thirty-two marks, his body was handsome and dignified, his eyes were clear, and he could see ten yojanas away.' 'When the Bodhisattva was born, all the marks were complete, his eyes were clear and dignified, and he could see ten yojanas away.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'When that Bodhisattva Mahasattva was born from the right side, he could see the Trayastrimsa Heaven. The heavenly king Sakra saw that this child was the true body of a Buddha, and he held a white umbrella to cover the child's body, so that cold, heat, wind, dust, and all evils could not harm him.' 'When the child was first born, he could see the Trayastrimsa Heaven. Sakra also saw him, and holding a white umbrella, he immediately came to cover his body, so that cold, heat, wind, sun, and all poisons could not harm him.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Now listen carefully! When that Bodhisattva Mahasattva was born from the right side, his birth mother, wet nurse, foster mother, and all the palace women surrounded and protected him, bathing him, applying fragrant oils, and serving him in various ways.' 'When the child was first born, there were three wet nurses and foster mothers, and all the palace women, who constantly surrounded him on all sides, bathing him and applying fragrant oils, so that he was always safe and secure, and they did not leave him even for a moment, day or night.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Now listen carefully! When that Bodhisattva Mahasattva was born from the right side, his body was handsome and dignified, possessing the thirty-two marks.'

。滿度摩王，即召相師佔其童子，婆羅門言：『若令在家受灌頂輪王之位，主四天下，具足千子威德無畏，不以兵杖弓劍能降他軍；若復出家堅固修行，成正等覺。』」

「相師婆羅門，　　占此天童子，告彼父王言，　　具相三十二，如月出眾星，　　世間甚希有。若常在宮殿，　　必紹轉輪位，主領四大洲，　　復生千太子；如是出家時，　　速成無上覺。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩右脅生時，身真金色諸相端嚴，如水生蓮塵垢不著，一切有情瞻仰不足。所出言音微妙細密清雅流美，譬如雪山迦尾啰鳥，食花而醉，所出音聲雅妙清響，眾生聞者無不愛樂，童子言音亦復如是。」

「童子初生時，　　身相真金色，亦如紅蓮華，　　塵垢不能染。言音甚微妙，　　如迦尾羅聲，眾人得聞之，　　愛樂無厭足。」

爾時，世尊說此偈已，告苾芻眾言：「汝今諦聽！彼菩薩摩訶薩為童子時，遠離邪妄，心意純直，自覺覺他恒行正法，眾人侍奉，如帝釋天主宗敬父母，由此名為毗婆尸。」

「毗婆尸如來，　　為彼童子時，通達大智慧，　　遠離於邪妄。自覺及覺他，　　修習正法行，眾人常愛敬，　　如彼帝釋天。侍養于父母，　　名聞滿世間，是名毗婆尸，　　利益諸含識

滿度摩王隨即召見相師為他的孩子占卜，婆羅門說：『如果讓他在家接受灌頂成為轉輪王，統治四大部洲，擁有千子，威德無畏，不用兵器弓箭就能降服敵軍；如果出家堅定修行，就能成就正等覺。』當時，世尊說了偈頌：『相師婆羅門，占卜這個天童子，告訴他的父王，他具足三十二種相好，如同月亮出現在眾星之中，世間非常稀有。如果他常住在宮殿，必定繼承轉輪王的地位，統治四大洲，還會生下千個太子；如果他出家，很快就能成就無上正覺。』當時，世尊說完這偈頌后，告訴眾比丘：『你們仔細聽！那位菩薩摩訶薩從右脅出生時，身體是真正的金色，相貌端正莊嚴，如同水中生出的蓮花，不沾染塵垢，一切眾生瞻仰都覺得不夠。他發出的聲音微妙細密，清雅流暢，如同雪山上的迦尾啰鳥，吃花后醉了，發出的聲音清雅美妙，眾生聽了沒有不喜愛的，這個童子的聲音也是這樣。』『童子剛出生時，身體是真正的金色，也像紅蓮花一樣，不被塵垢污染。他的聲音非常微妙，如同迦尾啰鳥的聲音，眾人聽了，都喜愛而沒有厭倦。』當時，世尊說完這偈頌后，告訴眾比丘：『你們仔細聽！那位菩薩摩訶薩還是童子的時候，遠離邪妄，心意純正，自覺覺他，恒常奉行正法，眾人侍奉他，如同帝釋天主一樣尊敬父母，因此名為毗婆尸。』『毗婆尸如來，還是童子的時候，通達大智慧，遠離邪妄。自覺覺他，修習正法，眾人常常愛戴尊敬他，如同帝釋天一樣。侍奉養育父母，名聲傳遍世間，這就是毗婆尸，利益一切眾生。』

King Manduma then summoned the soothsayers to divine the future of his child. The Brahmins said, 'If he remains at home and receives the consecration as a Chakravartin king, he will rule the four continents, possess a thousand sons, be majestic and fearless, and subdue enemy armies without weapons or bows and arrows. If he leaves home and diligently practices, he will attain perfect enlightenment.' At that time, the World Honored One spoke in verse: 'The Brahmin soothsayers, divined this heavenly child, and told his father the king, that he possessed the thirty-two marks, like the moon appearing among the stars, extremely rare in the world. If he remains in the palace, he will surely inherit the position of a Chakravartin king, ruling the four continents, and will have a thousand princes; if he leaves home, he will quickly attain unsurpassed enlightenment.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Listen carefully! When that Bodhisattva Mahasattva was born from his right side, his body was true gold in color, his features were perfect and dignified, like a lotus flower born from water, not stained by dust, and all sentient beings could not get enough of gazing upon him. The sound of his voice was subtle, fine, clear, elegant, and flowing, like the sound of the Kalavinka bird of the snowy mountains, drunk from eating flowers, whose sound is elegant, wonderful, and clear, and all beings who hear it cannot help but love it. The child's voice was also like this.' 'When the child was first born, his body was true gold in color, also like a red lotus flower, not stained by dust. His voice was very subtle, like the sound of the Kalavinka bird, and all who heard it loved it without satiety.' At that time, after the World Honored One spoke this verse, he told the assembly of monks, 'Listen carefully! When that Bodhisattva Mahasattva was a child, he was far from falsehood, his mind was pure and upright, he was self-aware and made others aware, and he constantly practiced the righteous Dharma. People served him, and he respected his parents like the lord of the Devas, Indra, therefore he was named Vipashyin.' 'The Tathagata Vipashyin, when he was a child, understood great wisdom, and was far from falsehood. He was self-aware and made others aware, practiced the righteous Dharma, and people always loved and respected him, like the Deva Indra. He served and nurtured his parents, his fame filled the world, this is Vipashyin, who benefits all sentient beings.'

現代漢語譯本：佛陀講述了七佛的經典。

English version: The Buddha spoke of the Sutra of the Seven Buddhas.