T01n0003_毗婆尸佛經

大正藏第 01 冊 No. 0003 毗婆尸佛經

No. 3 [No. 1(1), Nos. 2, 4]

毗婆尸佛經卷上

西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉　詔譯

爾時，佛告諸苾芻：「於過去劫有大國王，名滿度摩，有一太子名毗婆尸，久處深宮思欲出遊，告御車人瑜誐言：『與我如法安置車馬，今欲出外遊觀園林。』瑜誐聞已即往廄中，安置車馬控太子前。乘之出外，見一病人。太子曰：『云何此人顏貌羸瘦，氣力劣弱？』瑜誐答言：『此是病人。』太子曰：『云何名病？』瑜誐答言：『四大假合虛幻不實，稍乖保調即生苦惱，此名為病。』太子曰：『我能免不？』瑜誐答言：『俱同幻體四大無別，如失保調亦不能免。』太子聞之情思不悅，即回車馬卻至王宮，端坐思惟病苦之法，真實不虛，心無安隱。」

爾時，世尊而說頌曰：

「毗婆尸太子，　　遊觀于園林， 忽見病患者，　　形色而憔悴， 即問御車人，　　太子亦難免， 端坐自思惟，　　病苦而無謬。」

爾時，世尊說此偈已，告苾芻言：「時，滿度摩王即問瑜誐：『云何太子出回不悅？』瑜誐答言：『太子出外遊觀園林，見一病人形色瘦惡，心神不安。太子不識，問言：「何人？」瑜誐答言：「此是病人。」又復問言：「我能免不？」瑜誐答言：「俱同幻體四大無別，如失保調亦不能免。」太子聞已即回車歸宮，思惟病法，是故不樂。』時，滿度摩王聞是事已，憶念往日相師之言：『若得在家即紹灌頂輪王之位，若或出家信樂修行而成佛果。』如是念已，即于宮內施設種種上妙五欲，娛樂太子，令彼愛著斷出家意。」

「滿度摩父王，　　知子游觀回， 身心而不樂，　　恐彼求出家， 即以上妙樂，　　色聲香味觸， 悅于太子情，　　令后紹王位。」

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸太子告瑜誐言：『與我如法安置車馬，今出城外遊觀園林。』瑜誐聞已即往廄中，安置車馬控太子前。乘之出城，見一老人，鬚髮皓白，身心昧劣，執杖前行，呻吟無力。太子曰：『此是何人？』瑜誐答言：『此是老人。』太子曰：『云何名老？』瑜誐答言：『五蘊幻身四相遷變，始自嬰兒童子，不覺長盛老年，眼暗耳聾身心衰朽，名之為老。』太子曰：『吾免此不？』瑜誐答言：『貴賤雖異幻體無別，日往月來亦須衰老。』太子聞之不樂而歸，入定思惟老苦之法，無能免者。」

「毗婆尸太子，　　忽見一老人， 鬚髮皆皓然，　　執杖乏氣力， 入定審思惟，　　一切有為法， 剎那而不住，　　無有免斯者。」

爾時，世尊說此偈已，告苾芻言：「滿度摩王見太子不樂，問瑜誐言：『我子云何情不樂耶？』瑜誐答言：『太子出外見一老人，太子曰：「此是何人？」瑜誐答言：「此是老人。」太子又問：「云何名老？」瑜誐答言：「五蘊幻身四相遷變，始自嬰兒童子，不覺長盛老年，眼暗耳聾身心衰朽，名之為老。」太子曰：「我還免不？」瑜誐答言：「貴賤雖異幻體無別，日往月來亦須衰老。」太子聞已不樂而歸，入定思惟實無免者，所以不悅。』王聞是事，憶念往昔相師之言：『若得在家必作輪王。若也出家必成佛果

現代漢語譯本：當時，佛陀告訴各位比丘：『在過去劫中，有一位大國王，名叫滿度摩。他有一個太子，名叫毗婆尸。毗婆尸太子長期居住在深宮中，心中思念著外出遊玩。他告訴御車人瑜誐說：『你為我依法準備好車馬，我今天想出外遊覽園林。』瑜誐聽后，立即前往馬廄，準備好車馬，駕到太子面前。太子乘車出外，看見一個病人。太子問：『為什麼這個人臉色憔悴，身體虛弱？』瑜誐回答說：『這是病人。』太子問：『什麼叫做病？』瑜誐回答說：『四大假合，虛幻不實，稍微失調就會產生痛苦，這就叫做病。』太子問：『我能免除這種病嗎？』瑜誐回答說：『我們都是虛幻的身體，四大沒有差別，如果失調，也無法避免。』太子聽后，心中不悅，立即返回王宮，端坐思惟病苦的道理，真實不虛，心中沒有安寧。 這時，世尊說了這樣的偈頌： 『毗婆尸太子，遊覽于園林，忽然看見病人，形色憔悴不堪，立即問御車人，太子也難免病，端坐獨自思惟，病苦真實不虛。』 這時，世尊說完偈頌后，告訴比丘們：『當時，滿度摩王問瑜誐：『為什麼太子出去后回來不高興？』瑜誐回答說：『太子出外遊覽園林，看見一個病人，臉色憔悴，心神不安。太子不認識，問：「這是什麼人？」瑜誐回答說：「這是病人。」又問：「我能免除嗎？」瑜誐回答說：「我們都是虛幻的身體，四大沒有差別，如果失調，也無法避免。」太子聽后，立即返回王宮，思惟病苦的道理，所以不高興。』當時，滿度摩王聽了這件事後，想起以前相師說的話：『如果太子在家，就會繼承王位，成為轉輪王；如果出家修行，就會成就佛果。』這樣想著，就在宮內設定各種上等的五欲享樂，來娛樂太子，讓他貪戀這些，斷絕出家的念頭。』 『滿度摩父王，知道兒子游玩回來，身心都不快樂，擔心他會出家，就用上等的享樂，色聲香味觸，來取悅太子，讓他將來繼承王位。』 這時，世尊說完偈頌后，告訴比丘們：『當時，毗婆尸太子告訴瑜誐說：『你為我依法準備好車馬，我今天想出城外遊覽園林。』瑜誐聽后，立即前往馬廄，準備好車馬，駕到太子面前。太子乘車出城，看見一個老人，鬚髮皆白，身心衰弱，拄著枴杖前行，氣力不足。太子問：『這是什麼人？』瑜誐回答說：『這是老人。』太子問：『什麼叫做老？』瑜誐回答說：『五蘊幻身，四相遷變，從嬰兒孩童，不知不覺就到了老年，眼睛昏花，耳朵失聰，身心衰朽，這就叫做老。』太子問：『我能免除這種衰老嗎？』瑜誐回答說：『雖然貴賤不同，但身體都是虛幻的，日月流逝，也都會衰老。』太子聽后，心中不悅而返回，入定思惟衰老的痛苦，沒有人能夠免除。 『毗婆尸太子，忽然看見一個老人，鬚髮都已斑白，拄著枴杖，氣力不足，入定仔細思惟，一切有為法，剎那不停留，沒有人能免除衰老。』 這時，世尊說完偈頌后，告訴比丘們：『滿度摩王見太子不高興，問瑜誐說：『我的兒子為什麼不高興？』瑜誐回答說：『太子出外看見一個老人，太子問：「這是什麼人？」瑜誐回答說：「這是老人。」太子又問：「什麼叫做老？」瑜誐回答說：「五蘊幻身，四相遷變，從嬰兒孩童，不知不覺就到了老年，眼睛昏花，耳朵失聰，身心衰朽，這就叫做老。」太子問：「我還能免除嗎？」瑜誐回答說：「雖然貴賤不同，但身體都是虛幻的，日月流逝，也都會衰老。」太子聽后，心中不悅而返回，入定思惟，確實無法免除，所以不高興。』國王聽了這件事，想起以前相師說的話：『如果太子在家，必定會成為轉輪王。如果出家，必定會成就佛果。』

English version: At that time, the Buddha told the bhikkhus: 'In the past kalpa, there was a great king named Manduma. He had a prince named Vipasyin. Prince Vipasyin had long resided in the deep palace, and his mind longed to go out for a stroll. He told his charioteer, Yoga, 'Prepare the chariot and horses for me according to the law, for I wish to go out and visit the gardens today.' Upon hearing this, Yoga immediately went to the stables, prepared the chariot and horses, and drove them before the prince. The prince rode out and saw a sick person. The prince asked, 'Why is this person's face so pale and his body so weak?' Yoga replied, 'This is a sick person.' The prince asked, 'What is called sickness?' Yoga replied, 'The four great elements are falsely combined, illusory and unreal. If they are slightly imbalanced, suffering arises. This is called sickness.' The prince asked, 'Can I avoid this?' Yoga replied, 'We all have illusory bodies, and the four great elements are no different. If they become imbalanced, we cannot avoid it either.' Upon hearing this, the prince was displeased. He immediately returned to the palace, sat in meditation, and contemplated the truth of suffering from sickness, which is real and not false, and his mind was not at peace.' At that time, the World Honored One spoke this verse: 'Prince Vipasyin, went to visit the gardens, suddenly saw a sick person, whose appearance was pale and haggard, immediately asked the charioteer, the prince cannot avoid sickness either, sat in meditation and contemplated, the suffering of sickness is real and not false.' At that time, after the World Honored One spoke this verse, he told the bhikkhus: 'At that time, King Manduma asked Yoga, 'Why did the prince return displeased after going out?' Yoga replied, 'The prince went out to visit the gardens and saw a sick person, whose face was pale and his mind was uneasy. The prince did not recognize him and asked, 「Who is this person?」 Yoga replied, 「This is a sick person.」 He also asked, 「Can I avoid it?」 Yoga replied, 「We all have illusory bodies, and the four great elements are no different. If they become imbalanced, we cannot avoid it either.」 Upon hearing this, the prince immediately returned to the palace, contemplating the truth of sickness, and therefore he was not happy.' At that time, King Manduma, upon hearing this, recalled the words of the fortune teller from the past: 'If the prince remains at home, he will inherit the throne and become a wheel-turning king; if he leaves home to practice, he will attain Buddhahood.' Thinking this, he set up all kinds of superior five desires in the palace to entertain the prince, making him attached to them and cutting off his intention to leave home.' 'King Manduma, knew that his son returned from his visit, his body and mind were not happy, fearing that he would seek to leave home, he used superior pleasures, sights, sounds, smells, tastes, and touches, to please the prince, so that he would inherit the throne later.' At that time, after the World Honored One spoke this verse, he told the bhikkhus: 'At that time, Prince Vipasyin told Yoga, 'Prepare the chariot and horses for me according to the law, for I wish to go out of the city and visit the gardens today.' Upon hearing this, Yoga immediately went to the stables, prepared the chariot and horses, and drove them before the prince. The prince rode out of the city and saw an old man, whose hair and beard were white, his body and mind were weak, he was walking with a cane, and he had no strength. The prince asked, 'Who is this person?' Yoga replied, 'This is an old man.' The prince asked, 'What is called old?' Yoga replied, 'The five aggregates are illusory bodies, and the four characteristics change. From infancy to childhood, without realizing it, one grows old. The eyes become dim, the ears become deaf, and the body and mind decay. This is called old age.' The prince asked, 'Can I avoid this?' Yoga replied, 'Although there are differences between the noble and the lowly, the bodies are all illusory. As the days and months pass, one must also grow old.' Upon hearing this, the prince was displeased and returned. He entered meditation and contemplated the suffering of old age, which no one can avoid.' 'Prince Vipasyin, suddenly saw an old man, whose hair and beard were all white, walking with a cane, lacking strength, entered meditation and carefully contemplated, all conditioned phenomena, do not remain for a moment, no one can avoid this.' At that time, after the World Honored One spoke this verse, he told the bhikkhus: 'King Manduma saw that the prince was not happy and asked Yoga, 'Why is my son not happy?' Yoga replied, 'The prince went out and saw an old man. The prince asked, 「Who is this person?」 Yoga replied, 「This is an old man.」 The prince also asked, 「What is called old?」 Yoga replied, 「The five aggregates are illusory bodies, and the four characteristics change. From infancy to childhood, without realizing it, one grows old. The eyes become dim, the ears become deaf, and the body and mind decay. This is called old age.」 The prince asked, 「Can I still avoid it?」 Yoga replied, 「Although there are differences between the noble and the lowly, the bodies are all illusory. As the days and months pass, one must also grow old.」 Upon hearing this, the prince was displeased and returned. He entered meditation and contemplated that there is indeed no way to avoid it, so he was not happy.' The king, upon hearing this, recalled the words of the fortune teller from the past: 'If the prince remains at home, he will surely become a wheel-turning king. If he leaves home, he will surely attain Buddhahood.'

。』爾時，滿度摩王如是念已，復以五欲妙樂娛悅太子，令彼愛著斷出家意。」

「滿度摩父王，　　見子心不悅， 憶昔相師言，　　恐彼求出家， 即以妙五欲，　　種種悅其心， 如彼天帝釋，　　受樂歡喜園。」

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸太子告瑜誐言：『與我如法安置車馬，今欲出外遊觀園林。』瑜誐聞已即往廄中，安置車馬控太子前。乘之出外，見有多人圍繞車輿舉聲大哭。太子曰：『此是何人？』瑜誐答言：『此是死相。』太子曰：『云何名死？』瑜誐答言：『人生浮世壽有短長，一旦乖離氣絕神逝，永別恩愛長處荒郊，眷屬悲啼，此名為死。』太子曰：『我能免不？』瑜誐答言：『三界無安未逃生死，太子之身亦不可免。』太子聞已，身心不悅回車歸宮，入定思惟無常之法不可愛樂，我今云何得免斯苦？」

「毗婆尸太子，　　見彼命終人， 即問御車者，　　無能免斯苦， 獨坐自思惟，　　真實而不謬， 我身復云何，　　得免無常患？」

爾時，世尊說此偈已，告苾芻言：「滿度摩王問瑜誐言：『太子云何而不樂耶？』瑜誐答言：『太子出城見一死人。問言：「此是何人？」瑜誐答言：「此是死相。」太子曰：「云何名死？」瑜誐答言：「人生浮世壽有短長，一旦乖離氣絕神逝，永別恩愛長處荒郊，眷屬悲啼，名之為死。」太子曰：「我能免不？」瑜誐答言：「三界無安未逃生死，不可免也。」太子聞已回車歸宮，入定思惟實無免者，是以不樂。』王聞是事，憶念昔日相師之言：『若得在家必作輪王，若是出家必成佛果。』復以五欲之樂娛悅太子，令彼樂著捨出家意。」

爾時，世尊而說偈言：

「滿度摩國王，　　毗婆尸太子， 見彼命終人，　　嗞嗟而不悅， 王以上妙樂，　　色聲香等境， 娛悅令愛著，　　舍離出家意。」

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸太子告瑜誐言：『與我如法安置車馬，今欲出外遊觀園林。』瑜誐聞已即往廄中，安置車馬控太子前。乘之出外，見一苾芻剃除鬚髮，身被袈裟。太子曰：『此是何人？』瑜誐答言：『此是出家人。』太子曰：『云何名出家人？』瑜誐答言：『悟老病死，入解脫門，行忍辱慈悲，求涅槃安樂，永別親愛，愿作沙門，名出家人。』太子聞已歡喜至前：『善哉善哉！行慈悲忍辱平等善法，能背塵勞趣求安樂，我亦愿為。』言已歸宮，即發信心，行出家法，作沙門相。」

「太子出王城，　　遊觀諸園苑， 忽見老病人，　　及彼無常者， 唸唸不久停，　　恒受種種苦； 復睹出家人，　　剃除于鬚髮， 服壞色袈裟，　　進止身儀雅， 常行平等慈，　　忍辱諸善法。 是故求出家，　　棄捨五欲樂， 父母並眷屬，　　國城諸珍寶， 即作沙門相，　　忍辱自調伏， 息除貪愛心，　　勤求解脫樂。」

爾時，世尊說此偈已，告苾芻言：「滿度摩城八萬人眾，見毗婆尸舍父王位，出家剃髮為沙門相，而各思惟：『太子上族棄捨五欲而修梵行，我等今者宜亦出家。』彼八萬人如是思已，即時出家為沙門身

現代漢語譯本：當時，滿度摩王這樣想后，又用五種美好的享樂來娛樂太子，使他貪戀這些享樂，從而斷絕出家的念頭。 現代漢語譯本：當時，世尊說了這樣的偈語： 現代漢語譯本：『滿度摩父王，見兒子心不悅，回憶起以前相士的話，擔心他會出家，就用美好的五欲，各種方式來取悅他的心，就像天帝釋一樣，在歡喜園中享受快樂。』 現代漢語譯本：當時，世尊說完這偈語后，告訴比丘們：『當時，毗婆尸太子告訴瑜誐說：「為我依法安置好車馬，我今天要出外遊覽園林。」瑜誐聽后，就到馬廄中，安置好車馬，駕到太子面前。太子乘車出外，看到很多人圍著車子大聲哭泣。太子問：「這些人是誰？」瑜誐回答說：「這是死相。」太子問：「什麼叫死？」瑜誐回答說：「人生在世，壽命有長有短，一旦離散，氣息斷絕，神識離去，永遠告別恩愛，長眠荒郊，親屬悲傷哭泣，這就叫死。」太子問：「我能免除嗎？」瑜誐回答說：「三界之內沒有安穩，無法逃脫生死，太子的身體也無法避免。」太子聽后，身心不悅，回車宮中，入定思惟無常的道理，不可貪戀，我如今怎樣才能免除這種痛苦呢？』 現代漢語譯本：『毗婆尸太子，見到命終之人，就問駕車的人，是否無人能免除這種痛苦，獨自坐著思惟，真實不虛，我的身體又該如何，才能免除無常的禍患？』 現代漢語譯本：當時，世尊說完這偈語后，告訴比丘們：『滿度摩王問瑜誐說：「太子為什麼不高興呢？」瑜誐回答說：「太子出城見到一個死人。問說：『這是什麼人？』瑜誐回答說：『這是死相。』太子問：『什麼叫死？』瑜誐回答說：『人生在世，壽命有長有短，一旦離散，氣息斷絕，神識離去，永遠告別恩愛，長眠荒郊，親屬悲傷哭泣，這就叫死。』太子問：『我能免除嗎？』瑜誐回答說：『三界之內沒有安穩，無法逃脫生死，無法避免。』太子聽后，回車宮中，入定思惟，確實無法免除，因此不高興。」國王聽了這件事，回憶起以前相士的話：『如果在家必定成為轉輪王，如果出家必定成就佛果。』又用五欲的享樂來娛樂太子，使他貪戀這些享樂，從而放棄出家的念頭。』 現代漢語譯本：『滿度摩國王，毗婆尸太子，見到命終之人，嘆息而不高興，國王用上等的享樂，色聲香味等境界，來娛樂他，使他貪戀，從而放棄出家的念頭。』 現代漢語譯本：當時，世尊說完這偈語后，告訴比丘們：『當時，毗婆尸太子告訴瑜誐說：「為我依法安置好車馬，我今天要出外遊覽園林。」瑜誐聽后，就到馬廄中，安置好車馬，駕到太子面前。太子乘車出外，見到一個比丘剃除鬚髮，身披袈裟。太子問：「這是什麼人？」瑜誐回答說：「這是出家人。」太子問：「什麼叫出家人？」瑜誐回答說：「覺悟到老病死，進入解脫之門，修行忍辱慈悲，尋求涅槃安樂，永遠告別親愛，願意做沙門，這就叫出家人。」太子聽后，歡喜地走到他面前說：「太好了！太好了！修行慈悲忍辱平等善法，能夠背離塵勞，追求安樂，我也願意這樣做。」說完就回宮，立即發起了信心，修行出家之法，做了沙門的模樣。』 現代漢語譯本：『太子走出王城，遊覽各個園林，忽然見到衰老病人，以及無常的人，唸唸不停留，恒常遭受各種痛苦；又看到出家人，剃除鬚髮，穿著壞色的袈裟，舉止身姿優雅，常常修行平等慈悲，忍辱各種善法。因此尋求出家，拋棄五欲之樂，父母和親屬，國城各種珍寶，立即做了沙門的模樣，忍辱自我調伏，息滅貪愛之心，勤奮求解脫的快樂。』 現代漢語譯本：當時，世尊說完這偈語后，告訴比丘們：『滿度摩城八萬人眾，看到毗婆尸捨棄父王的王位，出家剃髮做了沙門的模樣，都各自思惟：『太子是高貴種族，都捨棄五欲而修行梵行，我們現在也應該出家。』這八萬人這樣想后，立即出家做了沙門。』

English version: At that time, King Manduma, having thought thus, again entertained the prince with the exquisite pleasures of the five desires, causing him to become attached to them and abandon his intention to renounce the world. English version: At that time, the World Honored One spoke this verse: English version: 'King Manduma, the father, seeing his son's displeasure, recalled the words of the former soothsayer, fearing he would seek renunciation, and thus used the exquisite five desires in various ways to please his heart, like the heavenly king Sakra enjoying himself in the Joyful Garden.' English version: At that time, after the World Honored One spoke this verse, he said to the bhikshus: 'Then, Prince Vipasyin said to Yuga: 「Prepare the chariots and horses for me according to the law, for I wish to go out and visit the gardens today.」 Upon hearing this, Yuga went to the stables, prepared the chariots and horses, and brought them before the prince. The prince rode out and saw many people surrounding the chariot, crying loudly. The prince asked: 「Who are these people?」 Yuga replied: 「This is the appearance of death.」 The prince asked: 「What is called death?」 Yuga replied: 「The life of people in this floating world is of varying lengths. Once separated, their breath ceases, their spirit departs, they are forever separated from their loved ones, and they lie in the desolate wilderness, while their families weep in sorrow. This is called death.」 The prince asked: 「Can I avoid it?」 Yuga replied: 「There is no peace in the three realms, and no escape from birth and death. The prince』s body cannot avoid it either.」 Upon hearing this, the prince was displeased in body and mind, and returned to the palace. He entered into meditation, contemplating the impermanent nature of things, which are not to be loved. How can I now escape this suffering?」' English version: 'Prince Vipasyin, seeing a person who had died, asked the charioteer if anyone could avoid this suffering. He sat alone, contemplating the truth without error. How can my body escape the affliction of impermanence?' English version: At that time, after the World Honored One spoke this verse, he said to the bhikshus: 'King Manduma asked Yuga: 「Why is the prince unhappy?」 Yuga replied: 「The prince went out of the city and saw a dead person. He asked: 『Who is this person?』 Yuga replied: 『This is the appearance of death.』 The prince asked: 『What is called death?』 Yuga replied: 『The life of people in this floating world is of varying lengths. Once separated, their breath ceases, their spirit departs, they are forever separated from their loved ones, and they lie in the desolate wilderness, while their families weep in sorrow. This is called death.』 The prince asked: 『Can I avoid it?』 Yuga replied: 『There is no peace in the three realms, and no escape from birth and death. It cannot be avoided.』 Upon hearing this, the prince returned to the palace, entered into meditation, and contemplated that there was indeed no escape, and therefore he was unhappy.」 Upon hearing this, the king recalled the words of the former soothsayer: 「If he remains at home, he will surely become a wheel-turning king; if he renounces the world, he will surely attain Buddhahood.」 He again entertained the prince with the pleasures of the five desires, causing him to become attached to them and abandon his intention to renounce the world.' English version: 'King Manduma, seeing Prince Vipasyin, who sighed and was displeased upon seeing a person who had died, used the exquisite pleasures, such as sights, sounds, and fragrances, to entertain him, causing him to become attached and abandon his intention to renounce the world.' English version: At that time, after the World Honored One spoke this verse, he said to the bhikshus: 'Then, Prince Vipasyin said to Yuga: 「Prepare the chariots and horses for me according to the law, for I wish to go out and visit the gardens today.」 Upon hearing this, Yuga went to the stables, prepared the chariots and horses, and brought them before the prince. The prince rode out and saw a bhikshu who had shaved his head and beard and was wearing a kasaya robe. The prince asked: 「Who is this person?」 Yuga replied: 「This is a renunciate.」 The prince asked: 「What is called a renunciate?」 Yuga replied: 「Having awakened to old age, sickness, and death, they enter the gate of liberation, practice patience and compassion, seek the peace of nirvana, forever separate from their loved ones, and wish to become a shramana. This is called a renunciate.」 Upon hearing this, the prince was delighted and went before him, saying: 「Excellent! Excellent! Practicing compassion, patience, and the equal good dharmas, one can turn away from worldly defilements and seek peace. I also wish to do so.」 Having said this, he returned to the palace, immediately generated faith, practiced the dharma of renunciation, and took on the appearance of a shramana.' English version: 'The prince went out of the royal city, visiting various gardens, and suddenly saw the old and sick, as well as those who were impermanent. Moment by moment, they do not cease, constantly enduring various sufferings. He also saw a renunciate, who had shaved his head and beard, wearing a kasaya robe of dull color, with elegant deportment. He constantly practiced equal compassion, patience, and various good dharmas. Therefore, he sought renunciation, abandoning the pleasures of the five desires, his parents and relatives, the royal city and its treasures. He immediately took on the appearance of a shramana, practicing patience and self-discipline, extinguishing the mind of greed and desire, and diligently seeking the joy of liberation.' English version: At that time, after the World Honored One spoke this verse, he said to the bhikshus: 'The eighty thousand people of the city of Manduma, seeing Vipasyin abandon his father』s throne, renounce the world, shave his head, and take on the appearance of a shramana, each thought: 「The prince, of noble lineage, has abandoned the five desires and is practicing the pure life. We should also renounce the world now.」 Having thought thus, these eighty thousand people immediately renounced the world and became shramanas.'

。」

「大智最上人，　　其數有八萬， 隨順毗婆尸，　　出家修梵行。」

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸菩薩既出家已，與彼八萬人，離自國城遊行諸處，至一聚落結夏安居。過是夏已而自思惟：『我今云何如迷醉人遊行諸處？』作是念已，心得清凈至本住舍，于夜分中復自思惟：『我今何用世間富貴？眾生愛著輪迴生死，苦蘊相續無有窮盡。』又復思惟：『此老死苦因，何緣所生而得老死？』入三摩地諦觀此法，從生支有。又復思惟：『此生苦因何緣所生？』入三摩地諦觀此法，從有支有。又復思惟：『此有苦因何緣所生？』入三摩地諦觀此法，從取支有。又復思惟：『此取苦因何緣所生？』入三摩地諦觀此法，從愛支有。又復思惟：『此愛苦因何緣所生？』入三摩地諦觀此法，從受支有。又復思惟：『此受苦因何緣所生？』入三摩地諦觀此法，從觸支有。又復思惟：『此觸苦因何緣所生？』入三摩地諦觀此法，從六入支有。又復思惟：『此六入苦因何緣所生？』入三摩地諦觀此法，從名色支有。又復思惟：『此名色苦因何緣所生？』入三摩地諦觀此法，從識支有。又復思惟：『此識苦因何緣所生？』入三摩地諦觀此法，從行支有。又復思惟：『此行苦因何緣所生？』入三摩地諦觀此法，從無明支有。如是無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是整合一大苦蘊。

「爾時毗婆尸菩薩又復思惟：『此老死苦因云何得滅？』入三摩地諦觀此法，生滅則老死滅。又復思惟：『此生苦因云何得滅？』入三摩地諦觀此法，有滅則生滅。又復思惟：『此有苦因云何得滅？』入三摩地諦觀此法，取滅則有滅。又復思惟：『此取苦因云何得滅？』入三摩地諦觀此法，愛滅則取滅。又復思惟：『此愛苦因云何得滅？』入三摩地諦觀此法，受滅則愛滅。又復思惟：『此受苦因云何得滅？』入三摩地諦觀此法，觸滅則受滅。又復思惟：『此觸苦因云何得滅？』入三摩地諦觀此法，六入滅則觸滅。又復思惟：『六入苦因云何得滅？』入三摩地諦觀此法，名色滅則六入滅。又復思惟：『名色苦因云何得滅？』入三摩地諦觀此法，識滅則名色滅。又復思惟：『此識苦因云何得滅？』入三摩地諦觀此法，行滅則識滅。又復思惟：『此行苦因云何得滅？』入三摩地諦觀此法，無明滅則行滅。如是無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，如是一大苦蘊而自不生。」

「毗婆尸菩薩，　　思惟老死苦， 以智推彼因，　　何緣何法生？ 入定審諦觀，　　知從生支起， 乃至行苦因，　　知從無明有。 復觀從何滅？　　無明滅行滅， 乃至老死盡，　　苦蘊悉皆無。」

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸菩薩復觀色受想行識，生滅不住，如幻如化無有真實，智觀現前，業習煩惱一切不生，得大解脫，成正等覺

當時，世尊說了這樣的偈頌： 『大智慧最上的人，數量有八萬，他們跟隨毗婆尸佛，出家修行清凈的梵行。』 當時，世尊說完這偈頌后，告訴比丘們：『當時，毗婆尸菩薩出家后，與那八萬人一起，離開自己的國都和城市，到達一個村落結夏安居。過了這個夏天后，他自己思考：『我現在怎麼像一個迷醉的人一樣到處遊蕩？』這樣想后，他的心變得清凈，回到了自己原來的住所。在夜晚時分，他又自己思考：『我還要世間的榮華富貴有什麼用呢？眾生貪戀輪迴生死，苦惱的積累沒有窮盡。』他又思考：『這老死的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現老死是從生這個因素產生的。他又思考：『這生的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現生是從有這個因素產生的。他又思考：『這有的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現有是從取這個因素產生的。他又思考：『這取的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現取是從愛這個因素產生的。他又思考：『這愛的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現愛是從受這個因素產生的。他又思考：『這受的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現受是從觸這個因素產生的。他又思考：『這觸的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現觸是從六入這個因素產生的。他又思考：『這六入的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現六入是從名色這個因素產生的。他又思考：『這名色的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現名色是從識這個因素產生的。他又思考：『這識的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現識是從行這個因素產生的。他又思考：『這行的痛苦，是什麼原因產生的呢？』他進入禪定，仔細觀察這個道理，發現行是從無明這個因素產生的。就這樣，無明緣起行，行緣起識，識緣起名色，名色緣起六入，六入緣起觸，觸緣起受，受緣起愛，愛緣起取，取緣起有，有緣起生，生緣起老死憂愁悲傷苦惱，這樣就形成了一個巨大的苦惱集合。 『當時，毗婆尸菩薩又思考：『這老死的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現生滅了，老死就滅了。他又思考：『這生的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現有滅了，生就滅了。他又思考：『這有的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現取滅了，有就滅了。他又思考：『這取的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現愛滅了，取就滅了。他又思考：『這愛的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現受滅了，愛就滅了。他又思考：『這受的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現觸滅了，受就滅了。他又思考：『這觸的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現六入滅了，觸就滅了。他又思考：『這六入的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現名色滅了，六入就滅了。他又思考：『這名色的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現識滅了，名色就滅了。他又思考：『這識的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現行滅了，識就滅了。他又思考：『這行的痛苦，怎樣才能滅除呢？』他進入禪定，仔細觀察這個道理，發現無明滅了，行就滅了。就這樣，無明滅了，行就滅了；行滅了，識就滅了；識滅了，名色就滅了；名色滅了，六入就滅了；六入滅了，觸就滅了；觸滅了，受就滅了；受滅了，愛就滅了；愛滅了，取就滅了；取滅了，有就滅了；有滅了，生就滅了；生滅了，老死憂愁悲傷苦惱就滅了，這樣，一個巨大的苦惱集合就自然不再產生。』 『毗婆尸菩薩，思考老死的痛苦，用智慧推究它的原因，是什麼原因，什麼法產生的？進入禪定仔細觀察，知道是從生這個因素產生的，乃至行的痛苦，知道是從無明產生的。又觀察從什麼滅除？無明滅了，行就滅了，乃至老死都滅盡，苦惱的集合全部都沒有了。』 當時，世尊說完這偈頌后，告訴比丘們：『當時，毗婆尸菩薩又觀察色、受、想、行、識，生滅不住，像幻像化一樣沒有真實，智慧顯現，業習煩惱一切都不產生，得到大解脫，成就正等覺。』

'The most wise and supreme people, their number is eighty thousand, they followed Vipasyin Buddha, left home to cultivate pure Brahma conduct.' At that time, after the World Honored One spoke this verse, he told the Bhikkhus: 'At that time, after Vipasyin Bodhisattva left home, he and those eighty thousand people left their own kingdoms and cities, and arrived at a village to observe the summer retreat. After this summer, he thought to himself: 'How am I now wandering around like a drunken person?' After thinking this, his mind became clear, and he returned to his original dwelling. In the night, he thought to himself again: 'What use do I have for worldly riches and honors? Sentient beings are attached to the cycle of birth and death, and the accumulation of suffering has no end.' He also thought: 'What is the cause of this suffering of old age and death?' He entered samadhi and carefully observed this principle, and found that old age and death arise from the factor of birth. He also thought: 'What is the cause of this suffering of birth?' He entered samadhi and carefully observed this principle, and found that birth arises from the factor of existence. He also thought: 'What is the cause of this suffering of existence?' He entered samadhi and carefully observed this principle, and found that existence arises from the factor of grasping. He also thought: 'What is the cause of this suffering of grasping?' He entered samadhi and carefully observed this principle, and found that grasping arises from the factor of craving. He also thought: 'What is the cause of this suffering of craving?' He entered samadhi and carefully observed this principle, and found that craving arises from the factor of feeling. He also thought: 'What is the cause of this suffering of feeling?' He entered samadhi and carefully observed this principle, and found that feeling arises from the factor of contact. He also thought: 'What is the cause of this suffering of contact?' He entered samadhi and carefully observed this principle, and found that contact arises from the factor of the six sense bases. He also thought: 'What is the cause of this suffering of the six sense bases?' He entered samadhi and carefully observed this principle, and found that the six sense bases arise from the factor of name and form. He also thought: 'What is the cause of this suffering of name and form?' He entered samadhi and carefully observed this principle, and found that name and form arise from the factor of consciousness. He also thought: 'What is the cause of this suffering of consciousness?' He entered samadhi and carefully observed this principle, and found that consciousness arises from the factor of volitional formations. He also thought: 'What is the cause of this suffering of volitional formations?' He entered samadhi and carefully observed this principle, and found that volitional formations arise from the factor of ignorance. Thus, ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions existence, existence conditions birth, birth conditions old age, death, sorrow, lamentation, pain, and distress, and thus a great accumulation of suffering is formed.' 'At that time, Vipasyin Bodhisattva also thought: 'How can this suffering of old age and death be extinguished?' He entered samadhi and carefully observed this principle, and found that when birth ceases, old age and death cease. He also thought: 'How can this suffering of birth be extinguished?' He entered samadhi and carefully observed this principle, and found that when existence ceases, birth ceases. He also thought: 'How can this suffering of existence be extinguished?' He entered samadhi and carefully observed this principle, and found that when grasping ceases, existence ceases. He also thought: 'How can this suffering of grasping be extinguished?' He entered samadhi and carefully observed this principle, and found that when craving ceases, grasping ceases. He also thought: 'How can this suffering of craving be extinguished?' He entered samadhi and carefully observed this principle, and found that when feeling ceases, craving ceases. He also thought: 'How can this suffering of feeling be extinguished?' He entered samadhi and carefully observed this principle, and found that when contact ceases, feeling ceases. He also thought: 'How can this suffering of contact be extinguished?' He entered samadhi and carefully observed this principle, and found that when the six sense bases cease, contact ceases. He also thought: 'How can this suffering of the six sense bases be extinguished?' He entered samadhi and carefully observed this principle, and found that when name and form cease, the six sense bases cease. He also thought: 'How can this suffering of name and form be extinguished?' He entered samadhi and carefully observed this principle, and found that when consciousness ceases, name and form cease. He also thought: 'How can this suffering of consciousness be extinguished?' He entered samadhi and carefully observed this principle, and found that when volitional formations cease, consciousness ceases. He also thought: 'How can this suffering of volitional formations be extinguished?' He entered samadhi and carefully observed this principle, and found that when ignorance ceases, volitional formations cease. Thus, when ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, death, sorrow, lamentation, pain, and distress cease, and thus, a great accumulation of suffering naturally does not arise.' 'Vipasyin Bodhisattva, contemplated the suffering of old age and death, using wisdom to investigate its cause, what cause, what dharma arises from? Entering samadhi, carefully observing, knowing it arises from the factor of birth, and even the suffering of volitional formations, knowing it arises from ignorance. Again, observing from what does it cease? When ignorance ceases, volitional formations cease, and even old age and death are completely extinguished, the accumulation of suffering is all gone.' At that time, after the World Honored One spoke this verse, he told the Bhikkhus: 'At that time, Vipasyin Bodhisattva also observed form, feeling, perception, volitional formations, and consciousness, arising and ceasing without abiding, like illusions and transformations without reality. Wisdom manifested, karmic habits and afflictions did not arise, he attained great liberation, and achieved complete enlightenment.'

「毗婆尸菩薩，　　復觀蘊等法， 入彼三摩地，　　智觀現前時， 惑苦業習氣，　　一切皆不生， 如飄兜羅綿，　　剎那不可住。 成就佛菩提，　　涅槃吉祥果， 如月大圓明，　　光遍十方界。」

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸先在因位，一疑自身猶如迷醉，二疑貪等煩惱展轉增多，如是思惟緣生之法，得大解脫。」

「彼佛如來身，　　難成能得成， 觀察緣生法，　　復斷貪瞋癡， 究竟於彼岸，　　成就大解脫， 如日在山頂，　　遍照於一切。」

大正藏第 01 冊 No. 0003 毗婆尸佛經

毗婆尸佛經卷下

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸佛既成道已，即作是念：『我於何處先應說法利益有情？』諦觀思惟，滿度摩王所都大城，人民熾盛機緣純熟。作是念已，即從座起整衣服手執應器次第行乞，往滿度摩城，詣安樂鹿野園中，暫住止息自在無畏。」

「二足正遍知，　　自在行持缽， 安住鹿野園，　　無畏如師子。」

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸佛告守門人曰：『與我往欠拏太子及近臣帝穌嚕處，吾今現在安樂鹿野園中，我欲相見。』時守門者聞是語已，即詣欠拏太子及近臣帝穌嚕處，具陳上事：『毗婆尸佛成正覺道，往滿度摩城安樂鹿野園中，我欲相見。』欠拏太子聞是語已，與帝穌嚕即乘車騎，出滿度摩城，往安樂鹿野園中，詣毗婆尸佛前，頭面禮足，瞻仰尊顏目不暫舍。

「爾時毗婆尸佛欲令欠拏歡喜信受開示妙法。佛言：『如過去諸佛所說，若佈施持戒，精進修行，能離欲色煩惱過失得生凈天。』時，欠拏太子帝穌嚕聞是語已，心得清凈，如毗婆尸正等覺心，生正解心、不疑心、善心、軟心、廣心、無礙心、無邊心、清凈心，復為宣說苦集滅道，四諦法行種種開示。時欠拏太子、帝穌嚕通達四諦，見法知法，得法堅牢法、依法、住法、不動法、不捨法、不空法，譬如白㲲無諸塵垢，悟法之心亦復如是。

「爾時，欠拏太子、帝穌嚕白毗婆尸佛言：『如來、應、正等覺，我願出家受善逝戒。』佛言：『善哉！今正是時。』即與剃髮受具足戒。如是彼佛為彼二人現三種神通，令發精進趣向佛慧：一現變化神通，二現說法神通。三現調伏神通。如是現已，欠拏太子、帝穌嚕勇猛精進，經須臾間真智相應，斷盡諸漏成阿羅漢。」

「毗婆尸世尊，　　說法鹿野園， 欠拏、帝穌嚕，　　俱來至佛所， 即以頭面禮，　　瞻仰而一心。 開示施戒門，　　苦集滅道法， 聞已深信受，　　了達無生滅， 俱求于出家，　　即受善逝戒。 復睹神通力，　　速發精進心， 須臾諸漏盡，　　成就阿羅漢。」

爾時，世尊說此偈已，告苾芻言：「汝今諦聽！滿度摩城人民熾盛，宿植善本有八萬人，聞欠拏太子、帝穌嚕正信出家，佛為說法現通而成聖果，如是思惟：『有如是出家，如是梵行，如是說法，如是調伏，世所希有，得未曾聞，我等今者亦愿出家

『毗婆尸菩薩，又觀察五蘊等法， 進入那種三摩地，智慧觀察顯現時， 迷惑、痛苦、業的習氣，一切都不會產生， 就像飄動的木棉，剎那間無法停留。 成就佛的菩提，涅槃吉祥的果實， 如同滿月般圓滿光明，光芒遍照十方世界。』 當時，世尊說完這偈頌后，告訴比丘們：『當時，毗婆尸佛還在因地時，一是懷疑自己如同迷醉，二是懷疑貪等煩惱不斷增多，這樣思惟緣起之法，得到了大解脫。』 『那位佛如來的身體，難以成就卻能成就， 觀察緣起之法，又斷除貪嗔癡， 最終到達彼岸，成就大解脫， 如同太陽在山頂，遍照一切。』 《毗婆尸佛經》捲上 大正藏第01冊 No. 0003 《毗婆尸佛經》 《毗婆尸佛經》卷下 西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉詔譯 當時，世尊說完這偈頌后，告訴比丘們：『當時，毗婆尸佛既然成道后，就想：『我應該在何處先說法利益眾生呢？』仔細觀察思惟，滿度摩王所都的大城，人民興盛，機緣成熟。這樣想后，就從座位起身，整理衣服，手持缽，依次乞食，前往滿度摩城，到安樂鹿野園中，暫時停留休息，自在無畏。』 『二足尊正遍知，自在地拿著缽， 安住在鹿野園，無畏如獅子。』 當時，世尊說完這偈頌后，告訴比丘們：『當時，毗婆尸佛告訴守門人說：『請你到欠拏太子和近臣帝穌嚕那裡，我如今在安樂鹿野園中，我想見他們。』當時守門人聽到這話后，就到欠拏太子和近臣帝穌嚕那裡，詳細稟告：『毗婆尸佛成就正覺之道，來到滿度摩城安樂鹿野園中，想見你們。』欠拏太子聽到這話后，和帝穌嚕一起乘車騎馬，出滿度摩城，前往安樂鹿野園中，到毗婆尸佛前，頭面禮足，瞻仰尊容，目光不曾離開。 『當時，毗婆尸佛爲了讓欠拏歡喜信受，開示妙法。佛說：『如過去諸佛所說，如果佈施、持戒、精進修行，能遠離欲色煩惱過失，得生凈天。』當時，欠拏太子帝穌嚕聽到這話后，內心清凈，如同毗婆尸正等覺的心，生起正解心、不疑心、善心、軟心、廣心、無礙心、無邊心、清凈心，又為他們宣說苦集滅道，四諦法行，種種開示。當時，欠拏太子、帝穌嚕通達四諦，見法知法，得法堅牢法、依法、住法、不動法、不捨法、不空法，譬如白布沒有塵垢，領悟佛法的心也是如此。 『當時，欠拏太子、帝穌嚕對毗婆尸佛說：『如來、應、正等覺，我願出家受善逝戒。』佛說：『好啊！現在正是時候。』就為他們剃髮，授具足戒。這樣，那位佛為他們二人示現三種神通，讓他們發精進心，趨向佛的智慧：一是示現變化神通，二是示現說法神通，三是示現調伏神通。這樣示現后，欠拏太子、帝穌嚕勇猛精進，經過短暫的時間，真智相應，斷盡一切煩惱，成就阿羅漢。』 『毗婆尸世尊，在鹿野園說法， 欠拏、帝穌嚕，一同來到佛所， 立即以頭面禮拜，瞻仰而一心。 開示佈施持戒之門，苦集滅道之法， 聽后深信接受，了達無生滅， 一同請求出家，立即受善逝戒。 又看到神通力，迅速發起精進心， 須臾間煩惱盡，成就阿羅漢。』 當時，世尊說完這偈頌后，告訴比丘們：『你們現在仔細聽！滿度摩城人民興盛，宿世種下善根的有八萬人，聽到欠拏太子、帝穌嚕正信出家，佛為他們說法，示現神通，成就聖果，這樣思惟：『有這樣的出家，這樣的梵行，這樣的說法，這樣的調伏，世間稀有，從未聽聞，我們現在也願意出家』

'Vipasyin Bodhisattva, again contemplates the aggregates and other dharmas, Entering that samadhi, when wisdom observation manifests, Delusion, suffering, and the habits of karma, all do not arise, Like drifting cotton, they cannot stay for an instant. Achieving Buddha's Bodhi, the auspicious fruit of Nirvana, Like the great round moon, its light pervades the ten directions.' At that time, after the World Honored One spoke this verse, he told the bhikshus: 'At that time, Vipasyin Buddha, while still in the causal stage, first doubted himself as if intoxicated, and second doubted that greed and other afflictions were increasing, thus contemplating the law of dependent origination, he attained great liberation.' 'That Buddha Tathagata's body, difficult to achieve yet able to achieve, Observing the law of dependent origination, and also cutting off greed, anger, and delusion, Ultimately reaching the other shore, achieving great liberation, Like the sun on a mountain peak, illuminating everything.' Vipasyin Buddha Sutra, Volume One Taisho Tripitaka Volume 01, No. 0003, Vipasyin Buddha Sutra Vipasyin Buddha Sutra, Volume Two Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Chuan Jiao Da Shi, Chen Fa Tian, by Imperial Decree At that time, after the World Honored One spoke this verse, he told the bhikshus: 'At that time, Vipasyin Buddha, having attained enlightenment, thought: 'Where should I first preach the Dharma to benefit sentient beings?' Carefully observing and contemplating, the great city of Manduma, where King Manduma resided, was flourishing with people and the conditions were ripe. Having thought this, he rose from his seat, adjusted his robes, held his bowl, and went begging in order to Manduma City, to the An Le Deer Park, where he temporarily stayed, resting freely and fearlessly.' 'The two-legged, Rightly and Universally Knowing One, freely carries his bowl, Residing in the Deer Park, fearless like a lion.' At that time, after the World Honored One spoke this verse, he told the bhikshus: 'At that time, Vipasyin Buddha told the gatekeeper: 'Go to Prince Khana and the close minister Di Sulu, I am now in the An Le Deer Park, and I wish to see them.' When the gatekeeper heard this, he went to Prince Khana and the close minister Di Sulu, and reported in detail: 'Vipasyin Buddha has attained the path of Right Enlightenment, and has come to the An Le Deer Park in Manduma City, and wishes to see you.' When Prince Khana heard this, he and Di Sulu rode in carriages and horses, left Manduma City, and went to the An Le Deer Park, to Vipasyin Buddha, where they bowed their heads to his feet, gazing upon his venerable face without looking away. 'At that time, Vipasyin Buddha, wishing to make Khana happy and receptive, expounded the wonderful Dharma. The Buddha said: 'As the Buddhas of the past have said, if one practices giving, keeping precepts, and diligent cultivation, one can be free from the faults of desire and form, and be born in the pure heavens.' At that time, when Prince Khana and Di Sulu heard this, their minds became pure, like the mind of Vipasyin, the Rightly and Universally Enlightened One, giving rise to right understanding, non-doubt, goodness, gentleness, expansiveness, unobstructedness, boundlessness, and purity. He then expounded the Four Noble Truths, the path of suffering, its cause, its cessation, and the path to its cessation, in various ways. At that time, Prince Khana and Di Sulu understood the Four Noble Truths, saw the Dharma, knew the Dharma, attained the Dharma, the firm Dharma, the Dharma to rely on, the Dharma to abide in, the unmoving Dharma, the Dharma not to abandon, the non-empty Dharma, like a white cloth without dust, their minds of enlightenment were also like this. 'At that time, Prince Khana and Di Sulu said to Vipasyin Buddha: 'Tathagata, Arhat, Rightly and Universally Enlightened One, we wish to leave home and receive the precepts of the Well-Gone One.' The Buddha said: 'Good! Now is the right time.' He then shaved their heads and gave them the full precepts. Thus, that Buddha manifested three kinds of supernatural powers to them, causing them to generate diligence and move towards the wisdom of the Buddha: first, the supernatural power of transformation; second, the supernatural power of preaching the Dharma; and third, the supernatural power of taming. Having manifested these, Prince Khana and Di Sulu were courageous and diligent, and in a short time, their true wisdom corresponded, they cut off all defilements, and became Arhats.' 'Vipasyin World Honored One, preached the Dharma in the Deer Park, Khana and Di Sulu, both came to the Buddha, Immediately bowed their heads in reverence, gazing with one mind. He expounded the gate of giving and precepts, the Dharma of suffering, its cause, its cessation, and the path, Having heard it, they deeply believed and accepted, understanding no birth and no death, Together they sought to leave home, and immediately received the precepts of the Well-Gone One. They also saw the power of supernatural abilities, quickly generating a diligent mind, In a short time, all defilements were exhausted, and they became Arhats.' At that time, after the World Honored One spoke this verse, he told the bhikshus: 'Now listen carefully! The people of Manduma City were flourishing, and there were 80,000 who had planted good roots in past lives. Hearing that Prince Khana and Di Sulu had left home with right faith, and that the Buddha had preached the Dharma to them, manifested supernatural powers, and they had attained the holy fruit, they thought: 'There is such a leaving home, such a pure conduct, such a preaching of the Dharma, such a taming, which is rare in the world, and we have never heard of it before. We now also wish to leave home.'

。』作是念已，時八萬人俱舍家緣，出滿度摩城，往安樂鹿野園毗婆尸佛所，頭面禮足卻住一面，合掌瞻仰目不暫舍。佛為說法令生信心，佛言：『如過去諸佛所說妙法，若人佈施持戒，精進修行，能離欲色煩惱種種過失，得生凈天。』時八萬人聞是語已，心得清凈，如毗婆尸佛正等覺心，生正解心、無疑心、軟心、善心、廣心、無礙心、無邊心、清凈心，復為宣說苦集滅道，四諦法行種種開示。彼八萬人通達四諦，見法知法，得法堅牢法、依法、不壞法、住法、不動法、不捨法、不空法，譬如白㲲離諸塵垢，彼等之心亦復如是。時八萬人俱發聲言：『如來、應、正等覺攝受我等，令得出家受善逝戒。』佛即攝受剃髮受戒，復為彼眾現三神通令發精進：一變化神通，二說法神通，三調伏神通。如是現已，時八萬人，勇猛精進。不久之間，漏盡意解成阿羅漢。」

「滿度摩城內，　　眾有八萬人， 聞于欠拏等，　　出家成聖道， 俱發清凈心，　　而來詣佛所。 聞法心歡喜，　　速起勇猛心， 合掌白世尊，　　愿聽我出家， 受持于戒律。　　應時為攝受， 剃髮而受戒，　　復為現神通， 斷盡諸結縛，　　如滅屍利林， 熾㷔永不生，　　成就大解脫， 如是眾苦依，　　當得滅無有。」

爾時，世尊說此偈已，告苾芻言：「毗婆尸佛度彼眾已，出安樂鹿野園往滿度摩城，八萬苾芻亦往滿度摩城，詣世尊前，頭面禮足於一面坐。佛即具說得道因緣，令其堅固。」

「難作極難作，　　輪迴盡輪迴， 如是八萬人，　　永斷眾結縛， 亦如帝穌嚕，　　欠拏太子仙， 精進求出家，　　俱獲解脫果。」

爾時，世尊說此偈已，告苾芻言：「時，毗婆尸佛，而作是念：『此大苾芻眾住滿度摩城，宜應減少，令六萬二千苾芻往詣諸方，遊行聚落隨意修習，經六年後歸滿度摩城，受持波羅提目叉。』作是念時，于虛空中有一天子，知佛心念，告毗婆尸佛言：『善哉！若令六萬二千苾芻游諸聚落隨意修行，經六年後復還本國，受持波羅提目叉，今正是時。』佛即告言：『汝苾芻眾中，令六萬二千人游諸聚落隨意修行，經六年後復還本國，受持波羅提目叉。』時六萬二千人聞是語已，出滿度摩城隨方游止。」

「無漏無等等，　　調御大丈夫， 導引于群生，　　令至寂靜道。 今遣苾芻眾，　　最上佛聲聞， 六萬二千眾，　　出彼滿度城， 遊行諸聚落，　　如龍大威勢， 隨意自修行，　　六年複本國。」

爾時，世尊說此偈已，告苾芻言：「彼六萬二千人即時出城，往諸聚落隨意修行。如是過一年二年，至第六年，彼諸苾芻互相告言：『六年已滿，宜歸本國。』作是語時，空中天人復告言曰：『今正是時，歸滿度摩城，受持波羅提目叉。』於是六萬二千苾芻，以自神力及天威德，經須臾間至滿度摩城。」

「彼佛大苾芻，　　六萬二千眾， 游諸聚落中，　　隨意六年滿。 自思欲往還，　　天人普告示， 令歸滿度城，　　受持清涼戒。 聞之大忻慶，　　身毛皆喜豎， 即運神通力，　　如乘大龍象， 須臾還本城，　　自在無所礙

現代漢語譯本：他們這樣想后，當時有八萬人一起捨棄了家庭的牽絆，離開滿度摩城，前往安樂鹿野園毗婆尸佛所在的地方，他們以頭面禮拜佛足，然後退到一旁站立，合掌瞻仰，眼睛片刻也不離開。佛為他們說法，使他們生起信心。佛說：『就像過去諸佛所說的妙法一樣，如果有人佈施、持戒、精進修行，就能脫離慾望、色慾的煩惱和種種過失，得以往生清凈的天界。』當時，八萬人聽了這些話后，內心變得清凈，如同毗婆尸佛的正等覺之心一樣，生起了正確的理解之心、無疑之心、柔軟之心、善良之心、廣闊之心、無礙之心、無邊之心、清凈之心。佛又為他們宣說了苦、集、滅、道四諦的法理，進行了種種開示。這八萬人通達了四諦，見到了法，瞭解了法，獲得了堅固的法、依靠的法、不壞的法、安住的法、不動的法、不捨的法、不空的法，就像白色的細布去除了所有的塵垢一樣，他們的心也像這樣清凈。當時，八萬人一起發出聲音說：『如來、應供、正等覺，請您接納我們，讓我們出家受持善逝的戒律。』佛就接納了他們，為他們剃度受戒，又為他們展現了三種神通，使他們發奮精進：一是變化神通，二是說法神通，三是調伏神通。這樣展現之後，當時八萬人勇猛精進。不久之後，他們就斷盡了煩惱，心意解脫，成就了阿羅漢的果位。 『在滿度摩城內，有八萬民眾，聽聞了欠拏等人的事蹟，出家成就了聖道，他們都發起了清凈的心，來到佛陀的住所。聽聞佛法后，他們內心歡喜，迅速生起了勇猛之心，合掌向世尊稟告，希望允許他們出家，受持戒律。佛陀當時就接納了他們，為他們剃度受戒，又為他們展現了神通，斷盡了所有的束縛，就像熄滅了尸利樹林一樣，火焰永遠不再燃起，成就了偉大的解脫，像這樣，眾苦的根源，都將滅盡，不再存在。』 當時，世尊說完這偈頌后，告訴比丘們說：『毗婆尸佛度化了這些人後，就離開了安樂鹿野園，前往滿度摩城，八萬比丘也前往滿度摩城，來到世尊面前，以頭面禮拜佛足，然後在一旁坐下。佛就詳細地講述了他們得道的因緣，使他們的信心更加堅定。』 『難做的事情極難做，輪迴不斷地輪迴，像這樣的八萬人，永遠斷絕了所有的束縛，也像帝穌嚕、欠拏太子仙人一樣，精進地尋求出家，都獲得了解脫的果位。』 當時，世尊說完這偈頌后，告訴比丘們說：『當時，毗婆尸佛這樣想：『這大批比丘眾住在滿度摩城，應該減少一些，讓六萬二千比丘前往各地，在村落隨意修行，六年後再回到滿度摩城，受持波羅提木叉。』當他這樣想的時候，在虛空中有一位天子，知道佛的心意，就告訴毗婆尸佛說：『很好！如果讓六萬二千比丘到各地村落隨意修行，六年後再回到本國，受持波羅提木叉，現在正是時候。』佛就告訴他們說：『你們比丘眾中，讓六萬二千人到各地村落隨意修行，六年後再回到本國，受持波羅提木叉。』當時，六萬二千人聽了這話后，就離開了滿度摩城，前往各地修行。』 『無漏無等，調御大丈夫，引導眾生，到達寂靜之道。現在派遣比丘眾，最上佛的聲聞弟子，六萬二千人，離開滿度城，前往各個村落，像龍一樣具有大威勢，隨意地修行，六年後再回到本國。』 當時，世尊說完這偈頌后，告訴比丘們說：『那六萬二千人當時就離開了城市，前往各個村落隨意修行。這樣過了一年兩年，到了第六年，那些比丘互相告訴說：『六年已經滿了，應該回到本國了。』當他們這樣說的時候，空中的天人又告訴他們說：『現在正是時候，回到滿度摩城，受持波羅提木叉。』於是，六萬二千比丘，憑藉自己的神通力和天人的威德，在很短的時間內就到達了滿度摩城。』 『佛陀的大比丘，六萬二千人，在各個村落中游歷，隨意修行六年圓滿。他們自己想著要回去，天人普遍告知，讓他們回到滿度城，受持清涼的戒律。聽到這些，他們非常高興，身上都起了雞皮疙瘩，立刻運用神通力，像乘坐大龍像一樣，瞬間就回到了本城，自在無礙。』

English version: Having thought thus, at that time, eighty thousand people together abandoned their family ties, left the city of Manduma, and went to the place where the Buddha Vipasyin was in the Ananda Deer Park. They bowed their heads to the Buddha's feet, then stood aside, with their palms together, gazing at him without taking their eyes off him for a moment. The Buddha preached the Dharma to them, causing them to generate faith. The Buddha said, 'Just like the wonderful Dharma spoken by the Buddhas of the past, if a person practices giving, upholds the precepts, and diligently cultivates, they can be free from the afflictions of desire and form, and all kinds of faults, and be reborn in the pure heavens.' At that time, when the eighty thousand people heard these words, their minds became pure, like the mind of the Buddha Vipasyin's perfect enlightenment. They generated a mind of correct understanding, a mind of no doubt, a soft mind, a kind mind, a broad mind, an unobstructed mind, a boundless mind, and a pure mind. The Buddha then explained to them the Four Noble Truths of suffering, its cause, its cessation, and the path, giving them various instructions. These eighty thousand people understood the Four Noble Truths, saw the Dharma, understood the Dharma, and obtained the firm Dharma, the Dharma to rely on, the indestructible Dharma, the abiding Dharma, the unmoving Dharma, the unabandoning Dharma, and the non-empty Dharma. Just like white linen that has been cleansed of all dust, their minds were also purified in this way. At that time, the eighty thousand people together spoke, saying, 'Tathagata, Arhat, Samyaksambuddha, please accept us, and allow us to leave home and receive the precepts of the Sugata.' The Buddha then accepted them, shaved their heads, and gave them the precepts. He also manifested three kinds of supernatural powers to encourage their diligence: the power of transformation, the power of preaching, and the power of taming. After manifesting these powers, the eighty thousand people became courageous and diligent. Before long, they had exhausted their afflictions, their minds were liberated, and they attained the state of Arhat. 'In the city of Manduma, there were eighty thousand people, who, having heard of the deeds of Kanna and others, left home and attained the holy path. They all generated pure minds and came to the Buddha's abode. Having heard the Dharma, their hearts rejoiced, and they quickly generated courageous minds. They joined their palms and reported to the World Honored One, wishing to be allowed to leave home and uphold the precepts. The Buddha then accepted them, shaved their heads, and gave them the precepts. He also manifested supernatural powers to them, cutting off all their bonds, just like extinguishing the Sili forest, where the flames will never rise again. They attained great liberation. In this way, the source of all suffering will be extinguished and will no longer exist.' At that time, after the World Honored One spoke this verse, he told the Bhikkhus, 'After the Buddha Vipasyin had converted these people, he left the Ananda Deer Park and went to the city of Manduma. The eighty thousand Bhikkhus also went to the city of Manduma, came before the World Honored One, bowed their heads to his feet, and sat down on one side. The Buddha then explained in detail the causes and conditions of their attainment of the path, making their faith even more firm.' 'Difficult things are extremely difficult to do, and the cycle of rebirth continues endlessly. These eighty thousand people have forever cut off all their bonds, just like the sage Disuru and the prince Kanna, who diligently sought to leave home and all attained the fruit of liberation.' At that time, after the World Honored One spoke this verse, he told the Bhikkhus, 'At that time, the Buddha Vipasyin thought, 'This large assembly of Bhikkhus is residing in the city of Manduma. It would be appropriate to reduce their number, and have sixty-two thousand Bhikkhus go to various places, practice freely in the villages, and after six years, return to the city of Manduma to receive the Pratimoksha.' As he was thinking this, a Deva in the sky, knowing the Buddha's thoughts, told the Buddha Vipasyin, 'Excellent! If you allow sixty-two thousand Bhikkhus to go to various villages to practice freely, and after six years, return to their home country to receive the Pratimoksha, now is the right time.' The Buddha then told them, 'Among you Bhikkhus, let sixty-two thousand people go to various villages to practice freely, and after six years, return to their home country to receive the Pratimoksha.' At that time, when the sixty-two thousand people heard these words, they left the city of Manduma and went to various places to practice.' 'Without outflows, without equal, the great hero who tames, guides all beings, to the path of tranquility. Now sending forth the assembly of Bhikkhus, the foremost disciples of the Buddha, sixty-two thousand people, leaving the city of Manduma, going to various villages, like dragons with great power, practicing freely, and after six years, returning to their home country.' At that time, after the World Honored One spoke this verse, he told the Bhikkhus, 'Those sixty-two thousand people immediately left the city and went to various villages to practice freely. After one year, two years, and up to the sixth year, those Bhikkhus told each other, 'Six years have passed, we should return to our home country.' As they were saying this, the Devas in the sky again told them, 'Now is the right time to return to the city of Manduma and receive the Pratimoksha.' Then, the sixty-two thousand Bhikkhus, by their own supernatural powers and the power of the Devas, arrived in the city of Manduma in a very short time.' 'The Buddha's great Bhikkhus, sixty-two thousand people, traveled in various villages, practicing freely for six years. They thought of returning, and the Devas universally announced, telling them to return to the city of Manduma, to receive the cool precepts. Hearing this, they were very happy, and their hair stood on end with joy. They immediately used their supernatural powers, like riding great dragons and elephants, and in an instant, they returned to their home city, free and without hindrance.'

。 無上二足尊，　　出生於世間， 善說眾律儀，　　度脫諸群品， 今當爲敷演，　　波羅提目叉。」

爾時，世尊說此偈已，告苾芻言：「彼六萬二千人至滿度摩城，詣毗婆尸佛前，頭面禮足，卻坐一面。佛言：『諦聽！我今演說波羅提目叉曰：

「『忍辱最為上，　　能忍得涅槃。 過去佛所說，　　出家作沙門， 遠離於殺害，　　身口七支過， 持此戒具足，　　發生大智慧， 得佛清凈身，　　世間無有上， 出生無漏智，　　盡苦苦生死。』

「爾時，世尊說此戒時，復有諸天天子，以天威力，來下天宮，詣毗婆尸佛前，作禮合掌，聽受波羅提目叉。」

「無漏不思議，　　破闇到彼岸， 釋梵一切天，　　俱聽大仙戒。」

爾時，世尊說此偈已，告苾芻言：「我於一時在王舍城七葉巖邊，住止凈室，而忽思惟：『過去毗婆尸佛說毗奈耶藏時，恐有諸天不來聽受大仙戒者，今往諸天問諸梵眾。』作是念已，我于彼時入三摩地，如大力士展臂之間至善現天，彼之天子，頭面禮足而作是言：『善哉！世尊！久不來此。我是毗婆尸佛正等正覺聲聞弟子，彼佛姓剎帝利，信心出家，憍陳族，壽八萬歲，父名滿度摩王，母名滿度摩帝。欠拏太子、帝穌嚕，出家受戒成阿羅漢。大賢第一侍者，名阿輸迦，三會說法廣度聲聞，第一大會六萬二千人得阿羅漢，第二大會十萬人得阿羅漢，第三大會八萬人得阿羅漢。毗婆尸佛，有如是最上，如是出家，如是證菩提，如是說法，如是調伏，令諸弟子，著衣持缽，修諸梵行，遠離五欲，斷煩惱得解脫，證無生法，成阿那含。複次尸棄佛、毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛，說法調伏，著衣持缽，修諸梵行，遠離五欲，斷煩惱證無生法，成阿那含，亦復如是。』

「爾時，世尊有無數百千天子，恭敬圍繞往善見天，彼天見佛頭面禮足，與無數百千天子，恭敬圍繞往色究竟天。時彼天王遙見世尊，五體投地禮世尊足，而作是言：『善哉！世尊！久不來此。我是毗婆尸佛正等正覺聲聞弟子，彼佛姓剎帝利憍陳族，壽八萬歲，父名滿度摩王，母名滿度摩帝，城亦名滿度摩，欠拏太子、帝穌嚕，出家受戒成阿羅漢。大賢第一侍者，名阿輸迦，三會說法廣度聲聞，第一大會度六萬二千人得阿羅漢，第二大會度十萬人得阿羅漢，第三大會度八萬人得阿羅漢。毗婆尸佛，有如是最上，如是出家，如是梵行，如是證菩提，如是說法，如是調伏，令諸弟子，著衣持缽，修諸梵行，遠離五欲，斷煩惱證無生法，成阿那含。複次尸棄佛、毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛，如是著衣持缽，說法調伏，修諸梵行，遠離五欲，證無生法，成阿那含。今大牟尼，說法梵行，調伏眾生，亦復如是。』

「爾時，天子而說頌曰：

「『無上二足尊，　　而入三摩地， 速運大神通，　　離彼閻浮界， 來至善現天，　　譬如大力士， 速展于手臂，　　剎那到此間。 世尊甚希有，　　無漏無障礙， 清凈解脫身，　　如蓮不著水， 百千世界中，　　無與佛齊等， 降伏大魔王，　　如河漂細草

至高無上的兩足尊者，降生於世間， 善於宣說各種戒律，度化解脫一切眾生， 現在將要為大家詳細闡述，波羅提木叉的含義。

當時，世尊說完這首偈頌后，告訴眾比丘：『那六萬二千人到達滿度摩城，去拜見毗婆尸佛，頭面頂禮佛足，然後退坐在一旁。佛說：『仔細聽！我現在為你們宣說波羅提木叉：

『忍辱是最為殊勝的，能夠忍耐就能證得涅槃。 過去諸佛所宣說的，出家成為沙門， 應當遠離殺害的行為，身口七種過失， 持守這些戒律圓滿具足，就能生起大智慧， 獲得佛陀清凈的法身，在世間是無與倫比的， 生出無漏的智慧，徹底斷絕痛苦和生死輪迴。』

當時，世尊宣說這些戒律時，又有許多天上的天子，憑藉天上的神力，從天宮降臨，來到毗婆尸佛面前，行禮合掌，聽受波羅提木叉。

當時，世尊說了這首偈頌：

『無漏的智慧不可思議，能夠破除黑暗到達彼岸， 釋提桓因、梵天等一切天神，都來聽受大仙的戒律。』

當時，世尊說完這首偈頌后，告訴眾比丘：『我曾經在王舍城七葉巖邊，住在清凈的房間里，忽然想到：『過去毗婆尸佛宣說毗奈耶藏時，恐怕有些天神沒有來聽受大仙的戒律，現在我前往諸天，詢問梵眾。』這樣想著，我當時就進入三摩地，像大力士伸展手臂一樣，到達了善現天。那裡的天子，頭面頂禮我的雙足，說道：『善哉！世尊！您很久沒來了。我是毗婆尸佛正等正覺的聲聞弟子，那位佛陀姓剎帝利，因信心而出家，屬於憍陳族，壽命八萬歲，父親名叫滿度摩王，母親名叫滿度摩帝。欠拏太子、帝穌嚕，出家受戒成為阿羅漢。大賢第一侍者，名叫阿輸迦，三次集會說法，廣度聲聞弟子，第一次集會有六萬二千人證得阿羅漢，第二次集會有十萬人證得阿羅漢，第三次集會有八萬人證得阿羅漢。毗婆尸佛，有如此至高無上的成就，如此出家，如此證得菩提，如此說法，如此調伏，使得他的弟子們，穿著袈裟，拿著缽，修持清凈的梵行，遠離五欲，斷除煩惱，獲得解脫，證得無生之法，成就阿那含。其次，尸棄佛、毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛，他們說法調伏，穿著袈裟，拿著缽，修持清凈的梵行，遠離五欲，斷除煩惱，證得無生之法，成就阿那含，也是如此。』

當時，世尊有無數百千的天子，恭敬地圍繞著，前往善見天。那裡的天神見到佛陀，頭面頂禮佛足，與無數百千的天子，恭敬地圍繞著，前往色究竟天。當時，那裡的天王遠遠地看見世尊，五體投地禮拜世尊的雙足，說道：『善哉！世尊！您很久沒來了。我是毗婆尸佛正等正覺的聲聞弟子，那位佛陀姓剎帝利，屬於憍陳族，壽命八萬歲，父親名叫滿度摩王，母親名叫滿度摩帝，城市也叫滿度摩。欠拏太子、帝穌嚕，出家受戒成為阿羅漢。大賢第一侍者，名叫阿輸迦，三次集會說法，廣度聲聞弟子，第一次集會度化了六萬二千人證得阿羅漢，第二次集會度化了十萬人證得阿羅漢，第三次集會度化了八萬人證得阿羅漢。毗婆尸佛，有如此至高無上的成就，如此出家，如此修持梵行，如此證得菩提，如此說法，如此調伏，使得他的弟子們，穿著袈裟，拿著缽，修持清凈的梵行，遠離五欲，斷除煩惱，證得無生之法，成就阿那含。其次，尸棄佛、毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛，他們也是如此穿著袈裟，拿著缽，說法調伏，修持清凈的梵行，遠離五欲，證得無生之法，成就阿那含。現在的大牟尼，說法修持梵行，調伏眾生，也是如此。』

當時，天子說了這首偈頌：

『至高無上的兩足尊，進入三摩地， 迅速運用大神通，離開閻浮提世界， 來到善現天，就像大力士， 迅速伸展手臂，剎那間就到達這裡。 世尊真是稀有難得，無漏無障礙， 清凈解脫的法身，如同蓮花不沾水， 在百千世界中，沒有誰能與佛陀相比， 降伏大魔王，如同河流漂浮細草。』

The supreme two-legged honored one, born into the world, Is skilled in expounding various precepts, liberating all beings, Now I will elaborate in detail, the meaning of the Pratimoksha.

At that time, after the World Honored One finished speaking this verse, he told the monks: 'Those sixty-two thousand people arrived at Manduma City, went to see Vipasyin Buddha, bowed their heads to his feet, and then sat down to one side. The Buddha said: 'Listen carefully! I will now explain the Pratimoksha to you:

'Patience is the most supreme, with patience one can attain Nirvana. What the Buddhas of the past have taught, is to leave home and become a Shramana, One should refrain from killing, and the seven transgressions of body and speech, By upholding these precepts completely, one can generate great wisdom, Attain the pure Dharma body of the Buddha, which is unparalleled in the world, Generate the wisdom free from outflows, and completely cut off suffering and the cycle of birth and death.'

At that time, when the World Honored One was expounding these precepts, many heavenly beings, using their heavenly powers, descended from the heavens, came before Vipasyin Buddha, bowed and joined their palms, and listened to the Pratimoksha.

'The wisdom free from outflows is inconceivable, it can break through darkness and reach the other shore, Shakra, Brahma, and all the gods, come to listen to the precepts of the great sage.'

At that time, after the World Honored One finished speaking this verse, he told the monks: 'Once, I was at the Seven Leaf Rock near Rajagriha, staying in a pure room, and suddenly thought: 'When Vipasyin Buddha expounded the Vinaya Pitaka in the past, I am afraid that some gods did not come to listen to the precepts of the great sage, now I will go to the heavens and ask the Brahma assembly.' Thinking this, I then entered Samadhi, and like a strong man extending his arm, I reached the Good Manifestation Heaven. The heavenly beings there, bowed their heads to my feet, and said: 'Well done! World Honored One! You have not come here for a long time. I am a disciple of Vipasyin Buddha, the Perfectly Enlightened One, that Buddha's family name was Kshatriya, he left home out of faith, belonged to the Kaundinya clan, lived for eighty thousand years, his father was named King Manduma, and his mother was named Mandumati. Prince Khana and Prince Tesuru, left home, received the precepts, and became Arhats. The first attendant of the great sage, was named Ashoka, he held three assemblies to expound the Dharma, widely liberating the Shravaka disciples, in the first assembly, sixty-two thousand people attained Arhatship, in the second assembly, one hundred thousand people attained Arhatship, and in the third assembly, eighty thousand people attained Arhatship. Vipasyin Buddha, had such supreme achievements, left home in such a way, attained Bodhi in such a way, expounded the Dharma in such a way, and tamed in such a way, causing his disciples to wear robes, carry bowls, cultivate pure conduct, refrain from the five desires, cut off afflictions, attain liberation, realize the unproduced Dharma, and become Anagami. Furthermore, Shikhi Buddha, Vishvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha, they expounded the Dharma and tamed, wore robes, carried bowls, cultivated pure conduct, refrained from the five desires, cut off afflictions, realized the unproduced Dharma, and became Anagami, it was also like this.'

At that time, the World Honored One had countless hundreds of thousands of heavenly beings, respectfully surrounding him, and went to the Good Vision Heaven. The heavenly beings there, seeing the Buddha, bowed their heads to his feet, and with countless hundreds of thousands of heavenly beings, respectfully surrounding him, went to the Akanishta Heaven. At that time, the king of that heaven, seeing the World Honored One from afar, prostrated himself on the ground, bowing to the feet of the World Honored One, and said: 'Well done! World Honored One! You have not come here for a long time. I am a disciple of Vipasyin Buddha, the Perfectly Enlightened One, that Buddha's family name was Kshatriya, belonged to the Kaundinya clan, lived for eighty thousand years, his father was named King Manduma, and his mother was named Mandumati, the city was also named Manduma. Prince Khana and Prince Tesuru, left home, received the precepts, and became Arhats. The first attendant of the great sage, was named Ashoka, he held three assemblies to expound the Dharma, widely liberating the Shravaka disciples, in the first assembly, sixty-two thousand people attained Arhatship, in the second assembly, one hundred thousand people attained Arhatship, and in the third assembly, eighty thousand people attained Arhatship. Vipasyin Buddha, had such supreme achievements, left home in such a way, cultivated pure conduct in such a way, attained Bodhi in such a way, expounded the Dharma in such a way, and tamed in such a way, causing his disciples to wear robes, carry bowls, cultivate pure conduct, refrain from the five desires, cut off afflictions, realize the unproduced Dharma, and become Anagami. Furthermore, Shikhi Buddha, Vishvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha, they also wore robes, carried bowls, expounded the Dharma and tamed, cultivated pure conduct, refrained from the five desires, realized the unproduced Dharma, and became Anagami. Now the Great Sage, expounds the Dharma, cultivates pure conduct, and tames sentient beings, it is also like this.'

At that time, the heavenly beings spoke this verse:

'The supreme two-legged honored one, enters Samadhi, Swiftly uses great supernatural powers, leaves the Jambudvipa world, Comes to the Good Manifestation Heaven, like a strong man, Swiftly extends his arm, and arrives here in an instant. The World Honored One is truly rare and difficult to encounter, free from outflows and obstacles, The pure and liberated Dharma body, is like a lotus flower not attached to water, In hundreds of thousands of worlds, no one can compare to the Buddha, Subdues the great demon king, like a river floating fine grass.'

善現等諸天，　　俱來頭面禮， 歸命最上尊，　　正覺大慈悲， 調伏諸眾生，　　六根皆清凈， 出生無上慧，　　依法精進行。 過去毗婆尸，　　正等正覺尊， 所宣微妙法，　　三會度聲聞， 律儀及梵行，　　守護無缺犯， 清凈而圓滿，　　如夜十五月。 尸棄佛世尊、　　毗舍浮如來、 賢劫拘留孫、　　拘那含牟尼、 及彼迦葉佛，　　如是諸如來， 所度聲聞眾，　　皆已得漏盡， 無復諸煩惱。　　恒修七覺支， 及行八正等，　　能離五欲過， 通達大智慧，　　眾所皆知識。 如彼毗沙門，　　常服甘露味， 如王得灌頂，　　永破諸闇冥， 如日放光明，　　一一佛世尊， 威儀及法行，　　利益諸群生， 種種開方便，　　引導無有異。』」

爾時，世尊說此偈已，告苾芻言：「我往彼天，聞是事已，知諸天人，諸佛法會，皆來隨喜。若復有人，愛樂受持，行住坐臥，思惟讀誦，無諸迷惑，永斷輪迴，解脫安樂。」

佛說此經已，皆大歡喜，信受奉行

現代漢語譯本：善現等諸天，都來到佛前，頭面頂禮，歸順最至高無上的佛，他具有正覺、大慈悲，調伏一切眾生，使六根都清凈，生出無上的智慧，依法精進修行。 過去世的毗婆尸佛，是正等正覺的尊者，他所宣說的微妙佛法，通過三次法會度化聲聞弟子，使他們嚴守戒律和清凈的修行，守護戒律沒有絲毫缺失，清凈而圓滿，就像十五的滿月一樣。 尸棄佛世尊、毗舍浮如來、賢劫的拘留孫佛、拘那含牟尼佛，以及迦葉佛，這些如來所度化的聲聞弟子，都已證得漏盡，不再有任何煩惱。他們恒常修習七覺支，奉行八正道，能夠遠離五欲的過患，通達廣大的智慧，為眾人所熟知。 他們就像毗沙門天王一樣，常服甘露美味，又像國王接受灌頂一樣，永遠破除一切黑暗，如同太陽放出光明。每一位佛世尊，他們的威儀和修行，都利益著一切眾生，用種種方便法門，引導眾生，沒有絲毫差別。 這時，世尊說完這些偈頌后，告訴比丘們：『我到天界，聽到這些事後，知道諸天和人，在諸佛的法會上，都來隨喜。如果有人，喜愛受持這些教誨，無論行住坐臥，都能思惟讀誦，就不會有任何迷惑，永遠斷絕輪迴，解脫得到安樂。』 佛說完這部經后，大家都非常歡喜，信受奉行。

English version: The devas, such as Subhuti, all came and bowed their heads in reverence, taking refuge in the most supreme one, the perfectly enlightened one, full of great compassion, who tames all sentient beings, purifies the six senses, generates unsurpassed wisdom, and diligently practices according to the Dharma. The past Buddha Vipasyin, the perfectly and completely enlightened one, through three assemblies, delivered the subtle Dharma, and converted the Sravaka disciples, enabling them to strictly observe the precepts and pure conduct, guarding the precepts without any deficiency, pure and complete, like the full moon on the fifteenth night. The World Honored One Sikhi Buddha, the Tathagata Visvabhu, the Buddha Krakucchanda of the Bhadrakalpa, the Buddha Kanakamuni, and the Buddha Kasyapa, all these Tathagatas, the Sravaka disciples they converted, have all attained the extinction of outflows, and no longer have any afflictions. They constantly cultivate the seven factors of enlightenment, practice the eightfold path, are able to be free from the faults of the five desires, understand great wisdom, and are known by all. They are like the heavenly king Vaisravana, who constantly enjoys the taste of ambrosia, and like a king receiving the coronation, forever breaking all darkness, like the sun emitting light. Each World Honored One, their dignified conduct and practice, benefit all living beings, using various skillful means, guiding all beings, without any difference. At that time, after the World Honored One finished speaking these verses, he told the Bhikkhus: 'I went to the heavens, and after hearing these things, I know that the devas and humans, at the Dharma assemblies of all Buddhas, all come to rejoice. If there is anyone who loves to receive and uphold these teachings, whether walking, standing, sitting, or lying down, they can contemplate and recite them, and they will not have any confusion, forever cutting off the cycle of rebirth, and attaining liberation and happiness.' After the Buddha finished speaking this sutra, everyone was very happy, and believed and practiced accordingly.

現代漢語譯本 《毗婆尸佛經》下卷

English version The Sutra of Vipasyin Buddha, Volume Two