T01n0008_大堅固婆羅門緣起經

大正藏第 01 冊 No. 0008 大堅固婆羅門緣起經

No. 8 [No. 1(3)]

佛說大堅固婆羅門緣起經卷上

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護等奉　詔譯

如是我聞：

一時，世尊在王舍城鷲峰山中，與大眾俱。是時，有五髻乾闥婆王子，過於夜分，至明旦時，來詣佛所——彼有身光廣大照耀，彼鷲峰山都一光聚——到佛所已，頭面禮足，退住一面，前白佛言：「世尊！我於一時，在三十三天，見帝釋天主、大梵天王並善法天眾而共集會有所宣說——我親所聞，我親所受——是義云何？唯愿世尊！告示於我，令我了知。」

佛告五髻乾闥婆王子言：「所有汝於三十三天帝釋天主、大梵天王並善法天眾共集會處有所聽受，我今如應告語于汝，令汝了知。」

時，五髻乾闥婆王子，復白佛言：「世尊！我於一時在三十三天帝釋天主、大梵天王並善法天眾共集會處。是時，或有天子，以因緣故，初生彼天。同時，有餘先生天子，見初生者，乃起五種極愛樂事，所謂壽命、色相、名稱、吉祥、眷屬等。世尊！彼有一類天子，作如是言：『諸天子！汝等且觀，此初生天子，有餘先生天子，起於五種極愛樂事，所謂壽命、色相、名稱、吉祥、眷屬等。』彼時，又有一類天子，作如是言：『諸天子！此初生者是佛世尊聲聞法中，修梵行已，身壞命終，感善趣報，而來生此三十三天。同時，有諸先生天子，乃起五種極愛樂事。』彼時又有一類天子，作如是言：『快哉諸天子！有四佛如來、應供、正等正覺，出現世間，宣說諸法，利益天人，損減阿修羅眾，增益天眾。』彼時，又有一類天子，作如是言：『止！諸天子！非四佛如來、應供、正等正覺，出現世間。快哉！諸天子！有三佛如來、應供、正等正覺，出現世間，宣說諸法，利益天人，損減阿修羅眾，增益天眾。』彼時，又有一類天子，作如是言：『止！諸天子！非三佛如來、應供、正等正覺，出現世間。快哉！諸天子！有二佛如來、應供、正等正覺，出現世間，宣說諸法，利益天人，損減阿修羅眾，增益天眾。』如是等事，愿佛為說。」

是時，帝釋天主、大梵天王在佛會中，佛以是事告帝釋天主並天眾言：「汝等當知，同一時中，無處容受二佛如來、應供、正等正覺，出現世間，宣說諸法。」時，帝釋天主並諸天眾，聞佛語已，咸生歡喜，心意快然。

爾時，世尊知彼帝釋天主並諸天眾咸生歡喜，即告眾言：「如來、應供、正等正覺出現世間，具足八種希有之法。汝等若欲聞者，應當勝前發歡喜心起忻樂意。」即時，佛告帝釋天主言：「憍尸迦！汝今為此天眾，隨應樂說如來、應供、正等正覺八希有法。」

時，帝釋天主承佛教敕，宣說世尊八希有法：「諸天子！隨有如來、應供、正等正覺出現世間，決定損減阿修羅眾，增益天眾，能令多人利益安樂。如是利樂，是為希有。

「複次，諸天子！如來大師出現世間，我不見於過去及今現在而有別異，是故如來、應供、正等正覺出現世間，宣說法教，利益天人。所謂破諸見法、離染污法、順觀法、潔白法、了知諸受法、除憍慢法、調伏渴流法、破無明法、斷依止法、離貪愛法、寂滅法、涅槃法。如是宣說諸法，是為希有

現代漢語譯本： 一時，世尊在王舍城鷲峰山中，與大眾在一起。當時，有五髻乾闥婆王子，在夜裡過去，到天亮時，來到佛陀所在的地方——他們身上散發著廣大的光芒，照耀著整個鷲峰山，如同一個光團——到達佛陀那裡后，他們頭面禮拜佛足，退到一旁站立，然後向佛陀稟告說：「世尊！我曾經在三十三天，見到帝釋天主、大梵天王以及善法天眾一起討論事情——我親自聽到的，我親自領受的——這其中的含義是什麼呢？希望世尊能夠告訴我，讓我明白。」 佛陀告訴五髻乾闥婆王子說：「你們在三十三天，帝釋天主、大梵天王以及善法天眾一起討論時所聽到的內容，我現在如實地告訴你們，讓你們明白。」 當時，五髻乾闥婆王子又對佛陀說：「世尊！我曾經在三十三天，帝釋天主、大梵天王以及善法天眾一起討論時。當時，有些天子因為因緣的緣故，剛出生到那個天界。同時，有些先出生的天子，看到新生的天子，就生起五種極度喜愛的事情，也就是壽命、容貌、名稱、吉祥和眷屬等。世尊！那裡有一類天子，這樣說：『諸位天子！你們看，這個新生的天子，讓先出生的天子生起了五種極度喜愛的事情，也就是壽命、容貌、名稱、吉祥和眷屬等。』當時，又有一類天子，這樣說：『諸位天子！這個新生的天子是在佛陀世尊的聲聞法中，修行梵行后，身壞命終，感得善報，才來到這三十三天。同時，有許多先出生的天子，對他生起了五種極度喜愛的事情。』當時，又有一類天子，這樣說：『太好了，諸位天子！有四位佛陀如來、應供、正等正覺，出現在世間，宣說諸法，利益天人和損減阿修羅眾，增益天眾。』當時，又有一類天子，這樣說：『住口，諸位天子！不是四位佛陀如來、應供、正等正覺，出現在世間。太好了，諸位天子！有三位佛陀如來、應供、正等正覺，出現在世間，宣說諸法，利益天人和損減阿修羅眾，增益天眾。』當時，又有一類天子，這樣說：『住口，諸位天子！不是三位佛陀如來、應供、正等正覺，出現在世間。太好了，諸位天子！有二位佛陀如來、應供、正等正覺，出現在世間，宣說諸法，利益天人和損減阿修羅眾，增益天眾。』像這樣的事情，希望佛陀為我們解說。」 當時，帝釋天主、大梵天王也在佛陀的集會中，佛陀就這件事告訴帝釋天主和天眾說：「你們應當知道，在同一時間，沒有地方能夠容納兩位佛陀如來、應供、正等正覺，出現在世間，宣說諸法。」當時，帝釋天主和諸天眾，聽到佛陀的話后，都感到歡喜，心情愉快。 這時，世尊知道帝釋天主和諸天眾都感到歡喜，就告訴大家說：「如來、應供、正等正覺出現在世間，具有八種稀有的功德。你們如果想聽，應當比之前更加歡喜，生起欣樂的心情。」隨即，佛陀告訴帝釋天主說：「憍尸迦！你現在為這些天眾，隨順他們的意願，宣說如來、應供、正等正覺的八種稀有功德。」 當時，帝釋天主接受佛陀的教誨，宣說世尊的八種稀有功德：「諸位天子！只要有如來、應供、正等正覺出現在世間，必定會損減阿修羅眾，增益天眾，能夠讓很多人得到利益和安樂。這樣的利益和安樂，是極為稀有的。 「其次，諸位天子！如來大師出現在世間，我沒有看到過去和現在有任何不同，因此如來、應供、正等正覺出現在世間，宣說佛法教義，利益天人。也就是破除各種見解的法、遠離染污的法、順應觀察的法、清凈潔白的法、了知各種感受的法、去除驕慢的法、調伏渴求的法、破除無明的法、斷除依賴的法、遠離貪愛的法、寂滅的法、涅槃的法。像這樣宣說諸法，是極為稀有的。」

English version: Thus have I heard: At one time, the World Honored One was in Mount Gṛdhrakūṭa in Rājagṛha, together with a large assembly. At that time, there were five-crested Gandharva princes who, having passed the night, came to where the Buddha was at dawn—they had great bodily radiance, illuminating the entire Mount Gṛdhrakūṭa like a single mass of light—having arrived at the Buddha's place, they bowed their heads to his feet, retreated to one side, and then said to the Buddha, 'World Honored One! I once, in the Thirty-three Heavens, saw Śakra, the lord of the gods, Mahābrahmā, and the gods of the Sudharma assembly discussing something—I heard it myself, I received it myself—what is the meaning of this? I wish the World Honored One would tell me, so that I may understand.' The Buddha said to the five-crested Gandharva princes, 'Whatever you heard in the Thirty-three Heavens, when Śakra, the lord of the gods, Mahābrahmā, and the gods of the Sudharma assembly were discussing, I will now tell you truthfully, so that you may understand.' At that time, the five-crested Gandharva princes again said to the Buddha, 'World Honored One! I once was in the Thirty-three Heavens, when Śakra, the lord of the gods, Mahābrahmā, and the gods of the Sudharma assembly were discussing. At that time, some gods, due to causes and conditions, were newly born into that heaven. At the same time, some gods who were born earlier, seeing the newly born gods, would feel five kinds of extreme delight, namely, in their lifespan, appearance, name, auspiciousness, and retinue. World Honored One! There was a group of gods there who said, 「O gods! Look, this newly born god has caused the earlier born gods to feel five kinds of extreme delight, namely, in their lifespan, appearance, name, auspiciousness, and retinue.」 At that time, another group of gods said, 「O gods! This newly born god, in the Śrāvaka Dharma of the Buddha, having practiced the pure life, after the destruction of his body and the end of his life, received a good rebirth, and thus came to be born in this Thirty-three Heavens. At the same time, many earlier born gods felt five kinds of extreme delight for him.」 At that time, another group of gods said, 「How wonderful, O gods! Four Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones, have appeared in the world, proclaiming the Dharma, benefiting gods and humans, diminishing the Asura hosts, and increasing the god hosts.」 At that time, another group of gods said, 「Stop, O gods! It is not four Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones, who have appeared in the world. How wonderful, O gods! Three Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones, have appeared in the world, proclaiming the Dharma, benefiting gods and humans, diminishing the Asura hosts, and increasing the god hosts.」 At that time, another group of gods said, 「Stop, O gods! It is not three Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones, who have appeared in the world. How wonderful, O gods! Two Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones, have appeared in the world, proclaiming the Dharma, benefiting gods and humans, diminishing the Asura hosts, and increasing the god hosts.」 I wish the Buddha would explain these matters.' At that time, Śakra, the lord of the gods, and Mahābrahmā were also in the Buddha's assembly. The Buddha told Śakra and the gods about this matter, saying, 'You should know that at the same time, there is no place that can accommodate two Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones, appearing in the world, proclaiming the Dharma.' At that time, Śakra and the gods, having heard the Buddha's words, all felt joy and were delighted. Then, the World Honored One, knowing that Śakra and the gods were all delighted, said to the assembly, 'The Tathāgata, Arhat, Perfectly Enlightened One, appearing in the world, possesses eight rare qualities. If you wish to hear them, you should be even more joyful than before, and generate a mind of delight.' Immediately, the Buddha said to Śakra, 'Kauśika! Now, for these gods, according to their wishes, explain the eight rare qualities of the Tathāgata, Arhat, Perfectly Enlightened One.' At that time, Śakra, the lord of the gods, receiving the Buddha's command, explained the eight rare qualities of the World Honored One, 'O gods! Whenever a Tathāgata, Arhat, Perfectly Enlightened One appears in the world, he will surely diminish the Asura hosts and increase the god hosts, and will enable many to obtain benefit and happiness. Such benefit and happiness are extremely rare. 'Furthermore, O gods! When the Tathāgata, the great teacher, appears in the world, I do not see any difference between the past and the present. Therefore, the Tathāgata, Arhat, Perfectly Enlightened One, appears in the world, proclaiming the Dharma teachings, benefiting gods and humans. That is, the Dharma that breaks all views, the Dharma that is free from defilement, the Dharma that accords with observation, the Dharma that is pure and white, the Dharma that understands all feelings, the Dharma that removes arrogance, the Dharma that tames thirst, the Dharma that breaks ignorance, the Dharma that cuts off dependence, the Dharma that is free from greed, the Dharma of tranquility, the Dharma of Nirvana. Such proclamation of the Dharma is extremely rare.'

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「複次，諸天子！如來大師出現世間，我不見於過去及今現在而有別異，是故如來、應供、正等正覺出現世間，為諸聲聞教示學法，謂所應修諸無瞋法。以此緣故，如來、應供、正等正覺重重教示：『諸修行者，應于曠野寂靜等處修無諍行，若行、若住、若坐、若臥，遠離憒鬧，及離諠繁，隨自依止、隨自色相、隨自忻樂、隨自所愛，勿雜他人，隨自應行。』如是教示，是為希有。

「複次，諸天子！如來大師出現世間，我不見於過去及今現在而有別異，是故如來、應供、正等正覺出現世間，雖復隨順受諸飲食，如來常得食中上味，及得正味，得第一味，得不離散味。又復，如來、應供、正等正覺所受飲食，遠離憍慢無住無著，常離過失起正智慧，常欲出離。復以此法教示一切，是為希有。

「複次，諸天子！如來大師出現世間，我不見於過去及今現在而有別異，是故如來、應供、正等正覺出現世間，具足神通，為諸聲聞說神通法，教示開導使令修行。如是教示，是為希有。

「複次，諸天子！如來大師出現世間，我不見於過去及今現在而有別異，是故如來、應供、正等正覺出現世間，離諸疑惑，亦離疑論，于善法中得無所畏，如是離疑者，是為希有。

「複次，諸天子！如來大師出現世間，我不見於過去及今現在而有別異，是故如來、應供、正等正覺，出現世間，于諸法中如說能行，如行能說，復以諸法，教示開導使令修行。如是教示，是為希有。

「複次，諸天子！如來大師出現世間，我不見於過去及今現在而有別異，是故如來、應供、正等正覺，出現世間，教示涅槃及涅槃道，增長充滿無有窮盡。譬如殑伽河水閻牟那河水流注大海增長無盡，如來、應供、正等正覺亦復如是，教示涅槃及涅槃道，善巧宣說諸涅槃法，及善安立，使令修行增長無盡。如是教示者，是為希有。

「諸天子！如來大師出現世間，具足如是八種希有之法，是故我不見於過去及今現在而有別異。」

是時，彼天子眾聞是說已，又復勝前，咸生歡喜，心意快然，俱白帝釋天主言：「天主！愿為我等重複宣說彼如來、應供、正等正覺八種希有之法。」

時，帝釋天主為彼天眾，第二宣說如來八希有法：

「複次，諸天子！隨有如來、應供、正等正覺出現世間，決定損減阿修羅眾，增益天眾，能令多人利益安樂，如是利樂，是為希有。諸天子！是故如來大師出現世間，我不見於過去及今現在而有別異，如是如前廣說，乃至如來、應供、正等正覺，出現世間，教示涅槃及涅槃道，增長充滿無有窮盡。譬如殑伽河水、閻牟那河水流注大海增長無盡，如來、應供、正等正覺亦復如是，教示涅槃及涅槃道，善巧宣說諸涅槃法，及善安立，使令修行增長無盡。如是教示，是為希有。諸天子！如來大師出現世間，具足如是八希有法。是故我不見於過去及今現在而有別異。」如是言已，彼天子眾又復勝前，咸生歡喜，心意快然。

爾時，世尊知天子眾又復勝前生歡喜已，復告帝釋天主言：「憍尸迦！汝今重複宣說如來、應供、正等正覺八希有法。」

是時帝釋天主承佛教敕，第三複說八希有法：

「複次，諸天子！隨有如來、應供、正等正覺，出現世間，決定損減阿修羅眾，增益天眾，能令多人利益安樂。如是利樂，是為希有

『再者，諸位天子！如來大師出現在世間，我看不出過去和現在有什麼不同。因此，如來、應供、正等正覺出現在世間，為諸位聲聞教導修行的方法，即教導他們應該修習的各種無嗔法。因此，如來、應供、正等正覺反覆教導：『修行者，應當在曠野寂靜之處修習無諍之行，無論是行走、站立、坐著還是躺臥，都要遠離喧鬧，遠離繁雜，隨順自己的依止、自己的色相、自己的喜悅、自己的所愛，不要與他人混雜，隨順自己應該修行的。』這樣的教導，是極為稀有的。 『再者，諸位天子！如來大師出現在世間，我看不出過去和現在有什麼不同。因此，如來、應供、正等正覺出現在世間，即使隨順接受各種飲食，如來也總是能得到食物中的上等美味，得到正味，得到第一味，得到不散失的美味。而且，如來、應供、正等正覺所接受的飲食，遠離驕慢，沒有執著，沒有依戀，總是遠離過失，生起正智慧，總是想要出離。又用這種方法教導一切眾生，這是極為稀有的。 『再者，諸位天子！如來大師出現在世間，我看不出過去和現在有什麼不同。因此，如來、應供、正等正覺出現在世間，具足神通，為諸位聲聞宣說神通之法，教導開示，使他們修行。這樣的教導，是極為稀有的。 『再者，諸位天子！如來大師出現在世間，我看不出過去和現在有什麼不同。因此，如來、應供、正等正覺出現在世間，遠離各種疑惑，也遠離各種疑論，在善法中得到無所畏懼。像這樣遠離疑惑的人，是極為稀有的。 『再者，諸位天子！如來大師出現在世間，我看不出過去和現在有什麼不同。因此，如來、應供、正等正覺出現在世間，對於各種法，能夠如所說的那樣去實行，如所實行的那樣去宣說，又用各種法，教導開示，使他們修行。這樣的教導，是極為稀有的。 『再者，諸位天子！如來大師出現在世間，我看不出過去和現在有什麼不同。因此，如來、應供、正等正覺出現在世間，教導涅槃以及通往涅槃的道路，增長充滿，沒有窮盡。譬如恒河水、閻牟那河水流入大海，增長無盡，如來、應供、正等正覺也是這樣，教導涅槃以及通往涅槃的道路，善巧地宣說各種涅槃之法，並且善於安立，使他們修行，增長無盡。這樣的教導，是極為稀有的。 『諸位天子！如來大師出現在世間，具足這八種稀有之法，因此我看不出過去和現在有什麼不同。』 當時，那些天子們聽了這些話后，比之前更加歡喜，心中感到快樂，一起對帝釋天主說：『天主！請為我們重複宣說那位如來、應供、正等正覺的八種稀有之法。』 當時，帝釋天主為那些天眾，第二次宣說如來的八種稀有之法： 『再者，諸位天子！只要有如來、應供、正等正覺出現在世間，必定會減少阿修羅眾，增加天眾，能夠使很多人得到利益安樂。這樣的利益安樂，是極為稀有的。諸位天子！因此，如來大師出現在世間，我看不出過去和現在有什麼不同，就像前面所廣泛說的那樣，乃至如來、應供、正等正覺出現在世間，教導涅槃以及通往涅槃的道路，增長充滿，沒有窮盡。譬如恒河水、閻牟那河水流入大海，增長無盡，如來、應供、正等正覺也是這樣，教導涅槃以及通往涅槃的道路，善巧地宣說各種涅槃之法，並且善於安立，使他們修行，增長無盡。這樣的教導，是極為稀有的。諸位天子！如來大師出現在世間，具足這八種稀有之法。因此我看不出過去和現在有什麼不同。』說完這些話后，那些天子們比之前更加歡喜，心中感到快樂。 那時，世尊知道天子們比之前更加歡喜后，又告訴帝釋天主說：『憍尸迦！你現在重複宣說如來、應供、正等正覺的八種稀有之法。』 當時，帝釋天主接受佛的教敕，第三次宣說八種稀有之法： 『再者，諸位天子！只要有如來、應供、正等正覺出現在世間，必定會減少阿修羅眾，增加天眾，能夠使很多人得到利益安樂。這樣的利益安樂，是極為稀有的。

'Furthermore, O sons of gods! When the Tathagata, the great master, appears in the world, I see no difference between the past and the present. Therefore, when the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, he teaches the disciples the practices, namely, the various non-anger practices that should be cultivated. For this reason, the Tathagata, the Worthy One, the Perfectly Enlightened One, repeatedly teaches: 'Practitioners should cultivate non-contention in quiet places such as wildernesses. Whether walking, standing, sitting, or lying down, they should stay away from noise and confusion, follow their own reliance, their own appearance, their own joy, their own love, not mix with others, and follow their own proper conduct.' Such teachings are extremely rare. 'Furthermore, O sons of gods! When the Tathagata, the great master, appears in the world, I see no difference between the past and the present. Therefore, when the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, even though he accepts various foods, the Tathagata always obtains the best flavors, the right flavors, the first flavors, and the flavors that do not dissipate. Moreover, the food that the Tathagata, the Worthy One, the Perfectly Enlightened One, receives is free from arrogance, without attachment, without clinging, always free from faults, giving rise to right wisdom, and always desiring liberation. He also teaches this method to all beings, which is extremely rare. 'Furthermore, O sons of gods! When the Tathagata, the great master, appears in the world, I see no difference between the past and the present. Therefore, when the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, he is endowed with supernatural powers and teaches the disciples the methods of supernatural powers, guiding and instructing them to practice. Such teachings are extremely rare. 'Furthermore, O sons of gods! When the Tathagata, the great master, appears in the world, I see no difference between the past and the present. Therefore, when the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, he is free from all doubts and also free from all debates. He obtains fearlessness in good dharmas. Such a person who is free from doubts is extremely rare. 'Furthermore, O sons of gods! When the Tathagata, the great master, appears in the world, I see no difference between the past and the present. Therefore, when the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, he is able to practice according to what he says about all dharmas, and he is able to speak according to what he practices. He also uses various dharmas to teach, guide, and instruct them to practice. Such teachings are extremely rare. 'Furthermore, O sons of gods! When the Tathagata, the great master, appears in the world, I see no difference between the past and the present. Therefore, when the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, he teaches Nirvana and the path to Nirvana, which grows and fills without end. Just as the waters of the Ganges River and the Yamuna River flow into the ocean and grow without end, so too does the Tathagata, the Worthy One, the Perfectly Enlightened One, teach Nirvana and the path to Nirvana, skillfully expounding the various dharmas of Nirvana, and skillfully establishing them, causing them to practice and grow without end. Such teachings are extremely rare. 'O sons of gods! When the Tathagata, the great master, appears in the world, he is endowed with these eight rare dharmas. Therefore, I see no difference between the past and the present.' At that time, after hearing these words, those sons of gods were even more joyful than before, and their hearts were filled with happiness. Together, they said to the lord of the gods, Indra: 'Lord! Please repeat for us the eight rare dharmas of that Tathagata, the Worthy One, the Perfectly Enlightened One.' At that time, the lord of the gods, Indra, for those gods, for the second time, expounded the eight rare dharmas of the Tathagata: 'Furthermore, O sons of gods! Whenever the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, he will definitely diminish the Asura hosts and increase the god hosts, and he will be able to bring benefit and happiness to many people. Such benefit and happiness are extremely rare. O sons of gods! Therefore, when the Tathagata, the great master, appears in the world, I see no difference between the past and the present, just as it was widely said before, until the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, he teaches Nirvana and the path to Nirvana, which grows and fills without end. Just as the waters of the Ganges River and the Yamuna River flow into the ocean and grow without end, so too does the Tathagata, the Worthy One, the Perfectly Enlightened One, teach Nirvana and the path to Nirvana, skillfully expounding the various dharmas of Nirvana, and skillfully establishing them, causing them to practice and grow without end. Such teachings are extremely rare. O sons of gods! When the Tathagata, the great master, appears in the world, he is endowed with these eight rare dharmas. Therefore, I see no difference between the past and the present.' After saying these words, those sons of gods were even more joyful than before, and their hearts were filled with happiness. At that time, the World Honored One, knowing that the sons of gods were even more joyful than before, again said to the lord of the gods, Indra: 'Kausika! Now you repeat the eight rare dharmas of the Tathagata, the Worthy One, the Perfectly Enlightened One.' At that time, the lord of the gods, Indra, receiving the Buddha's command, for the third time, expounded the eight rare dharmas: 'Furthermore, O sons of gods! Whenever the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, he will definitely diminish the Asura hosts and increase the god hosts, and he will be able to bring benefit and happiness to many people. Such benefit and happiness are extremely rare.'

。諸天子！是故如來大師出現世間，我不見於過去及今現在而有別異，如是如前廣說，乃至如來、應供、正等正覺，出現世間，教示涅槃及涅槃道，增長充滿無有窮盡。譬如殑伽河水、閻牟那河水流注大海增長無盡，如來、應供、正等正覺亦復如是，教示涅槃及涅槃道，善巧宣說諸涅槃法，及善安立，使令修行增長無盡。如是教示，是為希有。諸天子！如來大師出現世間，具足如是八希有法，是故我不見於過去及今現在而有別異。」如是言已。

時，大梵天王知彼天眾又復勝前，咸生歡喜心意快然，即說伽陀曰：

「帝釋天主並天眾，　　咸生如是歡喜心， 歸命稱讚佛如來，　　善說如來希有法。 昔見天中初生者，　　具足色相及威光， 由於梵行久已修，　　得生彼天具勝力。」

時，三十三天眾聞是伽陀已，又復勝前，咸生歡喜，心意快然。

爾時，大梵天王知彼天眾又復勝前生歡喜已，即告眾言：「汝等若欲樂聞，如來、應供、正等正覺，具大智慧，于長夜中多所利樂，如是事者，應當勝前發歡喜心，起忻樂意。」時，彼天眾俱白大梵天王言：「善哉！大梵天王，唯愿廣說，如來、應供、正等正覺具大智慧，于長夜中利樂等事。」

時，大梵天王即為廣說如來大智往昔因緣。時，梵王言：「世尊！乃往過去世中，有一國王，其名域主。彼時有一婆羅門，名曰堅固，居輔相位，為王之師，聰明大智，具大才略，善治國事。王有太子，名曰黎努，王所愛念，聰明大智，復有大才，善了眾事。世尊！彼黎努太子，別有六人剎帝利童子，而為伴友，常所共會，聚砂為戲。彼輔相堅固婆羅門，亦有一子，名曰護明，深所愛念，才智聰利，凡所歷事，無不洞明。世尊！而彼輔相參治政事，頗經時歲，其後一時忽趣命終。王聞輔相堅固婆羅門已趣命終，愁憂懊惱悲軫淚流，撫膝驚惶，癡悶如絕，乃作是言：『我此輔相，頗有才智，參治國政，深為良佐，復常與我共所娛樂，而忽命終，我深苦惱。』時，彼太子聞其父王為輔相堅固婆羅門已趣命終，愁憂懊惱悲軫淚流，太子即時往詣王所，到已白言：『父王勿須憂愁，勿須涕泣，何故自損癡悶如絕？何以故？父王當知，堅固婆羅門有一長子，名曰護明，具有才智，又復聰利，若繼父位，能曉政事，其父所解，此子悉知，今有此人，王何憂惱！王應密召，隨事教招，以父所任當授其子。』

「時，王聞已，即命使人乃謂之曰：『汝往護明童子所傳如是言：「王今召汝，宜速來此。」』使人受命，即時往詣護明童子所，既到彼已，具宣王敕：『今召于汝，宜速往彼。』時，護明童子聞使人言，即時來詣王所。到已伸敬，令一面坐。時，王歡喜重複慰諭，作如是言：『我今如實教示于汝，汝父喪逝，雖復愁惱，我今令汝繼其父位，而為輔相。汝善為我共治國政。』護明童子受王教命，即繼父位乃為輔相，共治國政如父所作，諸所應事，悉如其父，而無違失。爾時，國中婆羅門長者士庶人民，知是事已，咸作是言：『快哉！護明童子！汝父昔時名為堅固，子今繼位，克廣前業，我等稱汝名大堅固。』其本名字為護明者，以火中出因緣立號，從今已后稱大堅固

諸位天子！因此，如來大師出現在世間，我沒有看到過去和現在有什麼不同，就像之前廣泛說的那樣，乃至如來、應供、正等正覺出現在世間，教導涅槃和涅槃之道，增長充滿，沒有窮盡。譬如恒河水、亞穆納河水流入大海，增長無盡，如來、應供、正等正覺也是如此，教導涅槃和涅槃之道，善巧宣說各種涅槃法，並善於安立，使修行增長無盡。這樣的教導，是極為稀有的。諸位天子！如來大師出現在世間，具足這樣的八種稀有之法，因此我沒有看到過去和現在有什麼不同。」說完這些話。 當時，大梵天王知道那些天眾比之前更加歡喜，都生起了歡喜的心情，感到非常快樂，於是就說了偈語： 『帝釋天主和天眾，都生起了這樣的歡喜心，歸命稱讚佛如來，善說如來稀有之法。過去看到天中初生者，具足美好的色相和威光，由於長期修行梵行，得以生到天界，具有殊勝的力量。』 當時，三十三天眾聽到這偈語后，比之前更加歡喜，都生起了歡喜的心情，感到非常快樂。 這時，大梵天王知道那些天眾比之前更加歡喜，就告訴大家說：『你們如果想聽，如來、應供、正等正覺，具有大智慧，在漫長的夜晚中利益安樂眾生，這樣的事情，應當比之前更加歡喜，生起欣悅的心情。』當時，那些天眾都對大梵天王說：『太好了！大梵天王，我們希望您能詳細說說，如來、應供、正等正覺具有大智慧，在漫長的夜晚中利益安樂眾生的事情。』 當時，大梵天王就為大家詳細講述瞭如來大智慧的往昔因緣。當時，梵王說：『世尊！在過去世中，有一位國王，名叫域主。當時有一位婆羅門，名叫堅固，擔任輔相，是國王的老師，聰明有大智慧，具有大才能，善於治理國家。國王有一位太子，名叫黎努，國王非常喜愛他，聰明有大智慧，也很有才能，善於處理各種事情。世尊！那位黎努太子，還有六位剎帝利童子作為朋友，經常在一起聚會，玩堆沙子的遊戲。那位輔相堅固婆羅門，也有一位兒子，名叫護明，非常喜愛他，才智聰慧，凡是經歷的事情，沒有不明白的。世尊！那位輔相參與治理政事，經過了很長一段時間，後來突然去世了。國王聽到輔相堅固婆羅門去世的訊息，愁憂懊惱，悲傷流淚，撫摸著膝蓋，驚慌失措，癡呆得像要昏厥過去一樣，於是說道：『我的這位輔相，很有才能，參與治理國家政事，是我的好幫手，而且經常和我一起娛樂，竟然突然去世了，我非常苦惱。』當時，太子聽到他的父王因為輔相堅固婆羅門去世而愁憂懊惱，悲傷流淚，太子立刻前往國王那裡，到了之後對國王說：『父王不必憂愁，不必哭泣，為什麼這樣傷害自己，癡呆得像要昏厥過去一樣？為什麼呢？父王應該知道，堅固婆羅門有一個長子，名叫護明，具有才能和智慧，而且非常聰慧，如果繼承他父親的職位，能夠了解政事，他父親所瞭解的，這個兒子都知道，現在有這樣的人，父王有什麼可憂愁的！父王應該秘密召見他，根據情況教導他，把他父親的職位授予他的兒子。』 『當時，國王聽了之後，立刻命令使者對他說：『你到護明童子那裡，傳達這樣的話：「國王現在召見你，你應當快點來這裡。」』使者接受命令，立刻前往護明童子那裡，到了之後，詳細地傳達了國王的命令：『現在召見你，你應當快點去那裡。』當時，護明童子聽到使者的話，立刻前往國王那裡。到了之後，行禮問候，在旁邊坐下。當時，國王高興地再次安慰他，這樣說道：『我現在如實地告訴你，你的父親去世了，雖然我很愁惱，我現在讓你繼承你父親的職位，擔任輔相。你好好地和我一起治理國家政事。』護明童子接受了國王的命令，立刻繼承了他父親的職位，擔任輔相，一起治理國家政事，就像他父親所做的那樣，所有應該做的事情，都像他父親一樣，沒有絲毫的差錯。當時，國內的婆羅門長者、士庶人民，知道這件事後，都這樣說道：『太好了！護明童子！你父親以前名叫堅固，你現在繼承了他的職位，能夠發揚光大他以前的事業，我們稱你為大堅固。』他本來的名字叫護明，因為從火中出生的因緣而立號，從今以後稱他為大堅固。

O sons of gods! Therefore, when the Tathagata, the great master, appears in the world, I see no difference between the past and the present, as has been extensively explained before, even when the Tathagata, the Arhat, the Perfectly Enlightened One, appears in the world, teaching Nirvana and the path to Nirvana, increasing and filling without end. Just as the waters of the Ganges and Yamuna rivers flow into the ocean, increasing without end, so too does the Tathagata, the Arhat, the Perfectly Enlightened One, teach Nirvana and the path to Nirvana, skillfully proclaiming the various Dharma of Nirvana, and skillfully establishing them, causing practice to increase without end. Such teaching is extremely rare. O sons of gods! The Tathagata, the great master, appears in the world, possessing these eight rare qualities, therefore I see no difference between the past and the present.」 Having said this. At that time, the Great Brahma King, knowing that the gods were even more joyful than before, all felt happy and delighted, and then spoke a verse: 『The Lord of the Devas, Indra, and the gods, all have such joyful hearts, they take refuge in and praise the Buddha Tathagata, who skillfully speaks of the rare qualities of the Tathagata. In the past, seeing the firstborn among the gods, possessing beautiful forms and majestic light, due to long practice of pure conduct, they were born in the heavens with superior power.』 At that time, the gods of the Thirty-Three Heavens, having heard this verse, were even more joyful than before, all felt happy and delighted. Then, the Great Brahma King, knowing that the gods were even more joyful than before, told them, 「If you wish to hear about the Tathagata, the Arhat, the Perfectly Enlightened One, who possesses great wisdom and brings benefit and joy to beings during the long night, you should be even more joyful than before, and have a delighted mind.」 At that time, the gods all said to the Great Brahma King, 「Excellent! Great Brahma King, we wish that you would explain in detail the matters of the Tathagata, the Arhat, the Perfectly Enlightened One, who possesses great wisdom and brings benefit and joy to beings during the long night.」 Then, the Great Brahma King explained in detail the past causes and conditions of the Tathagata's great wisdom. At that time, the Brahma King said, 「World Honored One! In the past, there was a king named Domain Lord. At that time, there was a Brahmin named Firm, who served as the prime minister and was the king's teacher. He was intelligent, had great wisdom, great talent, and was good at governing the country. The king had a prince named Linu, whom the king loved very much. He was intelligent, had great wisdom, and was also very talented, good at handling all kinds of matters. World Honored One! That Prince Linu also had six Kshatriya boys as friends, who often gathered together and played games building sandcastles. That prime minister, the Brahmin Firm, also had a son named Protector of Light, whom he loved very much. He was intelligent and clever, and there was nothing he did not understand. World Honored One! That prime minister participated in governing the country for a long time, and then suddenly passed away. The king, upon hearing the news that the prime minister, the Brahmin Firm, had passed away, was worried, distressed, and saddened, shedding tears, patting his knees, and was so shocked and dazed that he was almost unconscious. He then said, 『My prime minister was very talented, participated in governing the country, was a good helper to me, and often entertained me. He suddenly passed away, and I am very distressed.』 At that time, the prince, upon hearing that his father the king was worried, distressed, and saddened because the prime minister, the Brahmin Firm, had passed away, immediately went to the king. Upon arriving, he said to the king, 『Father, there is no need to worry, no need to cry, why are you harming yourself like this, dazed as if you are about to faint? Why? Father should know that the Brahmin Firm has an eldest son named Protector of Light, who has talent and wisdom, and is also very intelligent. If he inherits his father's position, he will understand the affairs of the government. What his father knew, this son also knows. Now that there is such a person, what is there for the king to worry about! The king should secretly summon him, teach him according to the situation, and give his father's position to his son.』 『At that time, the king, upon hearing this, immediately ordered a messenger to say, 『Go to the boy Protector of Light and convey these words: 「The king now summons you, you should come here quickly.」』 The messenger accepted the order and immediately went to the boy Protector of Light. Upon arriving, he conveyed the king's order in detail: 『Now you are summoned, you should go there quickly.』 At that time, the boy Protector of Light, upon hearing the messenger's words, immediately went to the king. Upon arriving, he paid his respects and sat to one side. At that time, the king happily comforted him again, saying, 『I will now tell you the truth, your father has passed away, although I am very distressed, I will now let you inherit your father's position and serve as prime minister. You should govern the country with me well.』 The boy Protector of Light accepted the king's order and immediately inherited his father's position, serving as prime minister, governing the country together, just as his father had done. All the things that should be done were done just like his father, without any mistakes. At that time, the Brahmins, elders, officials, and people of the country, upon knowing this, all said, 『Excellent! Boy Protector of Light! Your father was formerly named Firm, and now you have inherited his position, able to carry forward his previous work. We will call you Great Firm.』 His original name was Protector of Light, which was given because of the circumstances of his birth from fire. From now on, he will be called Great Firm.

「世尊！爾時，輔相大堅固婆羅門為相未久，即時往詣六人剎帝利童子所，到已謂言：『汝諸童子！宜應往彼黎努太子所，告于彼言：「太子！若有苦惱，汝我同受；若有快樂，汝我同慶；汝有歸趣，我亦有歸。今汝父王年登壽考，進止羸劣，世難知者所謂壽命，一旦去世我等何歸？汝今當知，有諸臣佐，共相評議，王去世后，必當與汝，受王灌頂，汝若紹位，當以國土與我分治。」』是時，六人童子聞輔相大堅固婆羅門如是言已，即時往詣黎努太子所，既到彼已，具如上說。時太子言：『諸童子！若我更生之日，或有臣佐，立我嗣位與授灌頂，我于爾時不忘汝等，所有國土與汝分治，設有樂事與汝共受。』后域主王，復經久時忽趣命終。時，諸臣佐詣太子所，到已白言：『太子！當知，我等諸臣授汝灌頂，汝今時至宜紹王位。』時，黎努太子謂臣佐言：『汝等若能立我嗣位，其或堪任，今正是時。』時，諸臣佐即為敷置妙師子座，太子處於座上，以妙香水灌注其頂，作如是言：『天子！汝今時至堪嗣王位，我等諸臣奉王灌頂。』王灌頂已，善治國政。

「世尊！時，黎努王受灌頂已，未久之間，五欲自娛遊戲自在。於是輔相大堅固婆羅門，往詣六人童子所，到已告言：『汝等當知，黎努太子已受灌頂，處於王位，未久之間，五欲娛樂遊戲自在。王昔有言，與汝分治國土。汝等今時宜應往彼黎努王所，作如是言：「王昔許我，畫壤分治。汝王今時，能不忘不？」』時，六童子聞輔相大堅固婆羅門言已，即共往詣黎努王所，具如上說。

「世尊！時，黎努王告六童子言：『如先所約，我記是言，我今當以此之國土等為七分與汝六人，各各分治。』如是言已。時六童子俱白王言：『若王記其言者，斯為甚善，愿王速召輔相大堅固婆羅門，令彼如王教敕，申畫疆境。彼人聰利智慧明瞭，堪為準的。』時，黎努王乃命使人即謂之言：『汝往輔相大堅固婆羅門所，作如是言：「王今召汝，汝今宜應速至王所。」』使人受命，即詣輔相大堅固婆羅門所，到已如應宣示王言：『汝今宜應速至王所。』

大正藏第 01 冊 No. 0008 大堅固婆羅門緣起經

佛說大堅固婆羅門緣起經卷下

「爾時，輔相大堅固婆羅門即時來詣黎努王所，到已伸敬退坐一面。時，王歡喜顧囑慰安，輔相亦復肅恭對答。王言：『大堅固！汝今為我度此國境分為七分，我與六人童子各各分理。』是時輔相受王命已，即時度量分此地界，正北北隅，其界廣闊。正南南隅，其界狹略，猶如車形。中央境土，多人聚處，黎努王居。所有迦陵誐國，㮈多布啰城；摩濕摩迦國，褒悝那城；晚帝那國，摩呬沙摩城；蘇尾啰國，勞嚕迦城；彌體羅國；尾提呬城；摩伽陀國，瞻波大城；波羅奈國，迦尸大城。如是七國，各分界已。時，六人童子于彼彼處，受王灌頂，各各為王，統理一處。從是已后，乃有七王，所謂黎努王、破冤王、梵授王、勝尊王、明愛王、持國王、大持國王，如是七王各分統已。后時，六王又復集會，共詣輔相婆羅門所，到已謂言：『大堅固！如汝所有，智謀才略，助佐黎努大王，我等六王愿汝同彼，亦相贊助。』輔相婆羅門聞是言已，同佐七王，諸所有事悉共參議

『世尊！那時，輔相大堅固婆羅門擔任輔相不久，就立刻前往六位剎帝利童子那裡，到了之後對他們說：『你們這些童子！應該去見黎努太子，告訴他說：「太子！如果有苦惱，你我一同承受；如果有快樂，你我一同慶賀；你有所歸宿，我也有所歸宿。現在你的父王年事已高，身體虛弱，世事難料，所謂壽命，一旦去世我們該怎麼辦？你現在應當知道，有許多臣子，共同商議，國王去世后，必定會讓你繼承王位，給你加冕，你如果繼承王位，應當把國土分給我們共同治理。」』當時，六位童子聽了大堅固婆羅門這樣說，就立刻前往黎努太子那裡，到了之後，把上面說的話都告訴了他。當時太子說：『各位童子！如果我將來有一天，有臣子擁立我繼承王位，給我加冕，我到那時不會忘記你們，所有國土會分給你們共同治理，如果有快樂的事情也會和你們一同分享。』後來，國王又過了很久，忽然去世了。當時，各位臣子前往太子那裡，到了之後稟告說：『太子！應當知道，我們這些臣子要給你加冕，你現在時機已到，應該繼承王位。』當時，黎努太子對臣子們說：『你們如果能夠擁立我繼承王位，如果能夠勝任，現在正是時候。』當時，各位臣子就鋪設了精美的獅子座，太子坐在座上，用香水澆灌他的頭頂，這樣說道：『天子！你現在時機已到，可以繼承王位，我們這些臣子奉你加冕。』國王加冕之後，就善於治理國家。 『世尊！當時，黎努王加冕之後，沒過多久，就沉溺於五欲享樂，遊戲自在。於是，輔相大堅固婆羅門，前往六位童子那裡，到了之後告訴他們說：『你們應當知道，黎努太子已經加冕，登上王位，沒過多久，就沉溺於五欲享樂，遊戲自在。國王以前說過，要和你們分治國土。你們現在應該去見黎努王，這樣對他說：「國王以前答應我們，要劃分土地共同治理。國王現在，能夠不忘記嗎？」』當時，六位童子聽了大堅固婆羅門的話，就一同前往黎努王那裡，把上面說的話都告訴了他。 『世尊！當時，黎努王告訴六位童子說：『就像先前約定的一樣，我記得說過這話，我現在應當把這片國土分成七份，分給你們六個人，各自治理。』說完這話。當時，六位童子一同對國王說：『如果國王記得說過這話，那就太好了，希望國王儘快召見輔相大堅固婆羅門，讓他按照國王的旨意，劃分疆界。那個人聰明伶俐，智慧明瞭，可以作為標準。』當時，黎努王就命令使者對他說：『你前往輔相大堅固婆羅門那裡，這樣對他說：「國王現在召見你，你現在應該儘快到國王這裡來。」』使者接受命令，就前往輔相大堅固婆羅門那裡，到了之後，按照國王的旨意宣示說：『你現在應該儘快到國王這裡來。』 『當時，輔相大堅固婆羅門立刻來到黎努王那裡，到了之後行禮退坐在一旁。當時，國王高興地問候安慰他，輔相也恭敬地回答。國王說：『大堅固！你現在為我劃分這片國土，分為七份，我和六位童子各自治理。』當時，輔相接受國王的命令后，立刻測量劃分這片土地的邊界，正北方的邊界寬闊，正南方的邊界狹窄，像車子的形狀。中央的土地，是許多人聚集的地方，黎努王居住在那裡。所有迦陵誐國，㮈多布啰城；摩濕摩迦國，褒悝那城；晚帝那國，摩呬沙摩城；蘇尾啰國，勞嚕迦城；彌體羅國；尾提呬城；摩伽陀國，瞻波大城；波羅奈國，迦尸大城。像這樣七個國家，各自劃分邊界之後。當時，六位童子在各自的地方，接受國王的加冕，各自成為國王，統治一方。從那以後，就有了七位國王，分別是黎努王、破冤王、梵授王、勝尊王、明愛王、持國王、大持國王，像這樣七位國王各自統治。後來，六位國王又一同前往輔相婆羅門那裡，到了之後對他說：『大堅固！像你這樣，有智慧謀略，輔佐黎努大王，我們六位國王希望你也能像輔佐他一樣，也來幫助我們。』輔相婆羅門聽了這話，就一同輔佐七位國王，所有的事情都共同商議。

'World Honored One! At that time, the minister, the great steadfast Brahmin, having been a minister for not long, immediately went to the six Kshatriya youths. Having arrived, he said to them: 'You youths! You should go to Prince Linu and tell him: 「Prince! If there is suffering, you and I will share it; if there is happiness, you and I will celebrate it together; if you have a refuge, I also have a refuge. Now your father, the king, is old and frail, and the world is uncertain, so-called life, once he passes away, where will we go? You should know that there are ministers who have discussed that after the king passes away, they will surely enthrone you and give you the royal consecration. If you inherit the throne, you should divide the kingdom with us to rule together.」' At that time, the six youths, having heard the great steadfast Brahmin's words, immediately went to Prince Linu. Having arrived, they told him everything as mentioned above. Then the prince said: 'You youths! If on the day I am reborn, there are ministers who establish me as the successor and give me the royal consecration, I will not forget you at that time. I will divide all the land with you to rule together, and if there are joyful things, I will share them with you.' Later, the king of the realm, after a long time, suddenly passed away. At that time, the ministers went to the prince. Having arrived, they reported: 'Prince! You should know that we ministers will give you the royal consecration. Now the time has come for you to inherit the throne.' At that time, Prince Linu said to the ministers: 'If you can establish me as the successor, if you are capable, now is the time.' At that time, the ministers set up a magnificent lion throne. The prince sat on the throne, and they poured fragrant water on his head, saying: 'Your Majesty! Now the time has come for you to inherit the throne. We ministers offer you the royal consecration.' After the king was consecrated, he governed the country well. 'World Honored One! At that time, King Linu, after being consecrated, not long after, indulged in the five desires, enjoying himself freely. Then, the minister, the great steadfast Brahmin, went to the six youths. Having arrived, he told them: 'You should know that Prince Linu has been consecrated and has ascended the throne. Not long after, he indulged in the five desires, enjoying himself freely. The king had said before that he would divide the kingdom with you. Now you should go to King Linu and say to him: 「The king had promised us before to divide the land to rule together. Can the king not forget this now?」' At that time, the six youths, having heard the great steadfast Brahmin's words, went together to King Linu and told him everything as mentioned above. 'World Honored One! At that time, King Linu said to the six youths: 'As previously agreed, I remember saying those words. Now I should divide this land into seven parts and give it to you six to rule separately.' Having said these words. At that time, the six youths together said to the king: 'If the king remembers those words, that would be very good. We hope the king will quickly summon the minister, the great steadfast Brahmin, and have him, according to the king's instructions, delineate the boundaries. That person is intelligent and wise, and can be the standard.' At that time, King Linu ordered a messenger to say to him: 'You go to the minister, the great steadfast Brahmin, and say to him: 「The king now summons you. You should come to the king quickly.」' The messenger received the order and went to the minister, the great steadfast Brahmin. Having arrived, he declared according to the king's instructions: 'You should come to the king quickly.' The Sutra of the Great Steadfast Brahmin's Origins, Volume One, spoken by the Buddha Taisho Tripitaka Volume 01, No. 0008, The Sutra of the Great Steadfast Brahmin's Origins The Sutra of the Great Steadfast Brahmin's Origins, Volume Two, spoken by the Buddha Translated by the Tripitaka Master, the Great Minister of the Western Heaven, the Light-Receiving Minister, the Dharma Master, the Purple-Robed Minister Shi Hu, and others, by Imperial Decree 'At that time, the minister, the great steadfast Brahmin, immediately came to King Linu. Having arrived, he paid his respects and sat down to one side. At that time, the king happily greeted and comforted him, and the minister also respectfully replied. The king said: 'Great Steadfast One! Now you should divide this land for me into seven parts, and I and the six youths will rule separately.' At that time, the minister, having received the king's order, immediately measured and divided the boundaries of this land. The northern boundary was wide, and the southern boundary was narrow, like the shape of a chariot. The central land, where many people gathered, was where King Linu resided. All the countries of Kalinga, the city of Dantapura; the country of Asmaka, the city of Potana; the country of Avanti, the city of Mahishmati; the country of Surashtra, the city of Roruka; the country of Mithila, the city of Videha; the country of Magadha, the great city of Champa; the country of Varanasi, the great city of Kashi. After these seven countries were divided, each with its own boundaries. At that time, the six youths, in their respective places, received the king's consecration, each becoming a king, ruling one area. From then on, there were seven kings, namely King Linu, King Paravira, King Brahmadata, King Uttara, King Priyadarsana, King Dhritarashtra, and King Mahadhritarashtra. These seven kings ruled separately. Later, the six kings went together to the minister, the Brahmin. Having arrived, they said to him: 'Great Steadfast One! Like you, with your wisdom and strategy, assisting King Linu, we six kings hope that you will also assist us as you assisted him.' The minister, the Brahmin, having heard these words, assisted all seven kings, and all matters were discussed together.

「爾時，輔相婆羅門其後又復教授七千婆羅門，誦彼經典，教授七千婆羅門，讀彼經典。時，諸長者婆羅門士庶人民，咸知咸見輔相婆羅門如是才智，互相議言：『此大堅固是為真實大婆羅門，復能與諸婆羅門眾，教授讀誦圍陀典章。』

「是時，輔相婆羅門聞眾議已，作是念言：『此諸婆羅門長者士庶人民，處處相聚參議，於我假以稱揚，謂我才智，又複目我而為真實大婆羅門，此非我宜，我且自觀，實非真實大婆羅門，我今不復與諸婆羅門教授讀誦圍陀典章，正使廣知，誠非我善，況復世間我身色相而不久住？我昔曾聞，先德耆舊大婆羅門智者所說，婆羅門法中，于夏四月，寂止一處，修悲禪觀，彼觀若成，大梵天王當來現身，施所求愿，若如是事，是我所樂，我應如說修此禪觀。』如是言念已。時，輔相婆羅門將欲于夏四月中寂止一處修悲禪觀，即詣黎努王所，到已白言：『大王！我今樂欲，夏四月中寂止一處修悲禪觀，愿王聽許。』時，黎努王言：『大堅固！隨汝所欲，今正是時。』

「爾時，輔相婆羅門得王許已，詣寂靜處，諦心專注，于夏四月中修悲禪觀。過夏四月已，當苾芻布薩白月十五日，即于彼處，依婆羅門法，以新瞿摩夷，先涂其地，然作四方火壇，其壇中心復作火爐。時，輔相婆羅門沐浴其身，著新凈衣，從北而上，至壇南界，擲吉祥草，遍覆壇地，面北而坐，執宰嚕嚩，施作火事，以祀梵天。爾時，輔相婆羅門作法未久，忽于北方有大光相。輔相婆羅門見是光已，生希有心，身毛喜豎，轉復肅恭，諦心而住。其光熾盛，昔所未見。爾時，大梵天王現光未久，從北而來虛空中住。其輔相婆羅門一心歡喜，仰觀虛空，乃見大梵天王處於空中，即時◎合掌頂禮說伽陀曰：

「『威神色相光明具，　　是何聖者現空中？ 我今雖見不能知，　　惟愿如實為我說。』

「爾時大梵天王即說伽陀，答輔相婆羅門曰：

「『彼諸凈行者悉知，　　我于梵界而常住， 又復諸天知我名，　　汝婆羅門應自審。』

「輔相婆羅門復說伽陀曰：

「『所須凈水及座位，　　蘇蜜乳粥味中勝， 最初奉獻我專心，　　惟愿梵王哀納受。』

「大梵天王復說伽陀曰：

汝婆羅門最初獻，　　我今如應為汝受。』

「輔相婆羅門說伽陀曰：

「『五欲諸境名此界，　　得生梵世名他界， 我忻是義發問端，　　惟愿梵王聽許我。』

「大梵天王說伽陀曰：

「『此界他界二義中，　　隨汝所樂恣汝問， 我今聽許悉無疑，　　汝問云何當速說。』

「爾時，輔相婆羅門即作是念：『我於今時，欲解疑惑，先以何義，問彼梵王？為問此界義由何發起邪？為問他界義由何得生邪？』輔相婆羅門又複審思：『此界義者，謂由五欲發起，此不應問。我今當以生他界義問彼梵王。』作是念已，即問大梵天王言：『勇猛清凈者，大梵天王！我今問汝，愿解疑惑。大梵人中，若欲求生寂靜梵天界者，當修何行，而能得生？』

「爾時，大梵天王即說伽陀，答輔相婆羅門曰：

「『修無我者即凈行，　　心住一境悲解脫， 離諸欲染煩惱除，　　此等得生於梵界

那時，輔相婆羅門之後又教導了七千婆羅門誦讀那些經典，教導七千婆羅門研習那些經典。當時，各位長者、婆羅門、士人、百姓，都知曉並見到輔相婆羅門的才智，互相議論說：『這位大堅固真是個真正的大婆羅門，還能教導眾婆羅門誦讀吠陀經典。』 當時，輔相婆羅門聽到眾人的議論后，心想：『這些婆羅門、長者、士人、百姓，到處聚在一起議論，對我虛假地讚揚，說我有才智，還稱我為真正的大婆羅門，這不適合我。我應該自我反省，我其實不是真正的大婆羅門。我今後不再教導眾婆羅門誦讀吠陀經典了，即使廣博地瞭解，也並非我的長處，何況世間我的身形容貌也不能長久存在？我以前曾聽先賢耆宿大婆羅門智者說過，婆羅門修行的方法，是在夏季四個月中，安靜地待在一個地方，修習悲禪觀。如果這種禪觀修成，大梵天王就會現身，滿足所求的願望。如果真是這樣，正是我所樂意的，我應該按照他們所說的修習這種禪觀。』這樣想過後，輔相婆羅門打算在夏季四個月中安靜地待在一個地方修習悲禪觀，就去拜見黎努王，到了之後稟告說：『大王！我現在想在夏季四個月中安靜地待在一個地方修習悲禪觀，希望大王允許。』當時，黎努王說：『大堅固！隨你的意願，現在正是時候。』 當時，輔相婆羅門得到國王的允許后，就去到安靜的地方，專心致志，在夏季四個月中修習悲禪觀。過了夏季四個月后，在比丘布薩的白月十五日，就在那個地方，按照婆羅門的規矩，用新鮮的牛糞先塗抹地面，然後建造四方形的火壇，火壇中心再設定火爐。當時，輔相婆羅門沐浴身體，穿上新的乾淨衣服，從北邊走到火壇南邊，拋撒吉祥草，覆蓋整個火壇，面向北方坐下，手持宰嚕嚩，進行祭火儀式，祭祀梵天。當時，輔相婆羅門做法不久，忽然在北方出現巨大的光芒。輔相婆羅門看到這光芒后，心中感到稀奇，汗毛都豎了起來，更加恭敬，專心致志地注視著。那光芒熾盛，是以前從未見過的。當時，大梵天王顯現光芒不久，就從北方來到虛空中。輔相婆羅門一心歡喜，仰望虛空，看到大梵天王在空中，立刻合掌頂禮，說了偈語： 『威嚴神聖，容貌光明， 是哪位聖者顯現在空中？ 我雖然看見卻不能知曉， 希望您如實地告訴我。』 當時，大梵天王就說了偈語，回答輔相婆羅門說： 『那些清凈修行的人都知道， 我常住在梵天界， 而且諸天都知道我的名字， 你這位婆羅門應該自己審視。』 輔相婆羅門又說了偈語： 『所需要的凈水和座位， 以及酥油、蜂蜜、乳粥這些美味， 我最初專心奉獻給您， 希望梵天大王慈悲地接受。』 大梵天王又說了偈語： 你這位婆羅門最初奉獻， 我現在如你所愿接受。』 輔相婆羅門說了偈語： 『五欲的境界稱為此界， 得生梵天世界稱為他界， 我高興地提出這個問題， 希望梵天大王允許我。』 大梵天王說了偈語： 『此界和他界這兩種意義中， 隨你喜歡，任你發問， 我現在允許你，毫無疑問， 你問什麼，就快說吧。』 當時，輔相婆羅門心想：『我現在想要解除疑惑，先問梵王哪個問題呢？是問此界的意義由什麼引發的呢？還是問他界的意義由什麼產生的呢？』輔相婆羅門又仔細思考：『此界的意義，是由五欲引發的，這個問題不應該問。我現在應該問梵王關於生到他界的意義。』這樣想過後，就問大梵天王說：『勇猛清凈的大梵天王！我現在問您，希望您能解除我的疑惑。大梵人中，如果想要往生寂靜的梵天界，應該修習什麼行為，才能得以往生？』 『修習無我就是清凈的行為， 心專注於一個境界，悲憫解脫， 遠離各種慾望的污染，消除煩惱， 這些人就能往生到梵天界。』

At that time, the minister Brahmin then further instructed seven thousand Brahmins to recite those scriptures, and taught seven thousand Brahmins to study those scriptures. At that time, all the elders, Brahmins, scholars, and common people knew and saw the wisdom of the minister Brahmin, and they discussed among themselves, saying: 'This Great Steadfast one is truly a great Brahmin, and he can also teach the Brahmin assembly to recite the Vedic scriptures.' At that time, the minister Brahmin, having heard the discussions of the people, thought to himself: 'These Brahmins, elders, scholars, and common people are gathering everywhere to discuss, falsely praising me, saying that I have wisdom, and also calling me a true great Brahmin. This is not suitable for me. I should reflect on myself; I am not actually a true great Brahmin. I will no longer teach the Brahmin assembly to recite the Vedic scriptures. Even if I have extensive knowledge, it is not my strength, and besides, my physical appearance in this world cannot last long. I once heard the wise elders of the great Brahmins say that the method of Brahmin practice is to stay quietly in one place for four months during the summer, practicing the meditation of compassion. If this meditation is successful, the Great Brahma King will appear and fulfill the desired wishes. If this is true, it is what I desire, and I should practice this meditation as they said.' After thinking this, the minister Brahmin intended to stay quietly in one place for four months during the summer to practice the meditation of compassion. He went to see King Linu, and upon arriving, he reported: 'Great King! I now wish to stay quietly in one place for four months during the summer to practice the meditation of compassion. I hope the Great King will allow it.' At that time, King Linu said: 'Great Steadfast one! As you wish, now is the right time.' At that time, the minister Brahmin, having received the king's permission, went to a quiet place, focused his mind, and practiced the meditation of compassion for four months during the summer. After the four months of summer had passed, on the fifteenth day of the white moon of the Bhikshu Posadha, he was in that place, following the Brahmin rules, first smearing the ground with fresh cow dung, and then building a square fire altar, with a fire pit in the center of the altar. At that time, the minister Brahmin bathed his body, put on new clean clothes, walked from the north to the south side of the altar, scattered auspicious grass, covering the entire altar, sat facing north, held the zai luo wa, and performed the fire sacrifice, offering it to Brahma. At that time, not long after the minister Brahmin began the ritual, a great light suddenly appeared in the north. When the minister Brahmin saw this light, he felt amazed, his hair stood on end, and he became even more respectful, focusing his mind intently. The light was intense, something he had never seen before. At that time, the Great Brahma King appeared in the light, and soon after, he came from the north and stood in the sky. The minister Brahmin was overjoyed, looked up at the sky, saw the Great Brahma King in the sky, and immediately joined his palms in reverence, reciting a verse: 'With majestic power and radiant form, Which holy one appears in the sky? Though I see, I cannot know, I hope you will tell me the truth.' At that time, the Great Brahma King recited a verse, answering the minister Brahmin: 'Those who practice purity know, I always reside in the Brahma realm, And the gods know my name, You Brahmin should examine yourself.' The minister Brahmin then recited a verse: 'The needed pure water and seat, And the delicious ghee, honey, and milk porridge, I first offer them to you with all my heart, I hope the Great Brahma King will mercifully accept them.' The Great Brahma King then recited a verse: You Brahmin first offer them, I now accept them as you wish.' The minister Brahmin recited a verse: 'The realm of the five desires is called this world, Being born in the Brahma world is called the other world, I am happy to raise this question, I hope the Great Brahma King will allow me.' The Great Brahma King recited a verse: 'Of these two meanings, this world and the other world, Ask whatever you like, as you please, I now allow you, without any doubt, Ask whatever you want, speak quickly.' At that time, the minister Brahmin thought: 'I want to resolve my doubts now. Which question should I ask the Brahma King first? Should I ask what causes the meaning of this world? Or should I ask what causes the meaning of the other world?' The minister Brahmin then carefully considered: 'The meaning of this world is caused by the five desires, so this question should not be asked. I should now ask the Brahma King about the meaning of being born in the other world.' After thinking this, he asked the Great Brahma King: 'Brave and pure Great Brahma King! I now ask you, I hope you can resolve my doubts. Among the people of Brahma, if one wishes to be born in the peaceful Brahma realm, what practices should one cultivate to be able to be born there?' 'Practicing non-self is pure conduct, Focusing the mind on one object, compassion and liberation, Away from the defilement of various desires, eliminating afflictions, These people can be born in the Brahma realm.'

。』

「時，輔相婆羅門白大梵天王言：『如大梵所說伽陀中言，修無我者是即凈行，我於此義已能解了，謂一類人起正信心，修出家法，剃除鬚髮，被袈裟衣，舍諸富樂。若少若多，智慧隨轉。若高族中、若下族中，其心平等離諸取著。但持三衣一缽，余無所有。于諸學中，教授學法，身、語、意業具足清凈，凈命自資，離諸過失。如是名為◎修無我者。

「『又如大梵所說，心住一境，我聞其言，亦解是義。謂有一類修定行者，內心清凈，住一境性，無尋、無伺，定生喜樂，證二禪定，具足所行，此即名為心住一境。

「『又如大梵所說，悲解脫者，我聞其言，亦解是義。謂有一類修悲行者，以悲俱時所生之心，先於東方，遍運悲心，其心廣大，具足所行，平等無二，亦無限量，無冤無惱。如是東方行已，南西北方，四維上下，一切世界，廣運悲心，具足所行，亦復如是，此即名為悲解脫者。

「『又如大梵說言，離諸欲染，煩惱除者，我聞其言，不解是義。大梵，何等為煩惱？云何人中能令煩惱而得清凈？諸煩惱海充滿流注，是中雲何令修行者得生寂靜彼梵天界？』

「『貪瞋癡慢疑忿覆，　　惱害誑妄並慳嫉， 起此染法及謗他，　　是等名為諸煩惱。 遠離如是諸煩惱，　　即於人中得清凈， 諸煩惱海塞其源，　　得生寂靜梵天界。』

「時，輔相婆羅門白大梵天王言：『如大梵所說，諸煩惱法，我聞其言，瞭解是義。我若在家，一向纏縛。我若出家，一向離過，當修清凈正白梵行。何以故？有生皆滅，人命短促，若不覺知，死墮惡趣。是故我今自知自覺，宜善修作，行正梵行，不復世間造諸惡業。大梵！我今舍家，而求出家，惟愿大梵知我心意。』大梵天王言：『如汝所欲，今正是時。』

「爾時空中所現大梵天王作是言已，隱而不現。」

複次，會中，五髻乾闥婆王子前白佛言：「世尊！我於今日，聞此梵王於世尊前說因緣事，我忽思念，彼時輔相大堅固婆羅門者，豈非即是佛世尊邪？」

佛告五髻乾闥婆王子言：「如是，如是。彼時輔相大堅固婆羅門者，即我身是。我念往昔，彼輔相大堅固婆羅門出家等事，汝曾聞不？」

五髻答言：「不也，世尊！我昔未聞。」

佛言：「五髻！我今次第，為汝宣說。五髻！彼時，輔相大堅固婆羅門作火事已，往詣黎努王所。到已跪拜，恭向王前，說伽陀曰：

「『我有意願今啟白，　　黎努大王國界主， 我舍相位求出家，　　愿王自理國政事。』

「爾時黎努大王即說伽陀，答輔相曰：

「『汝若闕少所須用，　　一切欲者我當與， 若人嬈汝今速言，　　我以王法為治罰。 汝如我父我如子，　　汝我相助豈相離？ 汝雖為相亦我師，　　何故於今發是語？』

「『我諸所用無闕乏，　　亦非他人相嬈惱， 但為我聞真實言，　　發出家心無改轉。』

「黎努大王說伽陀曰：

「『非人所說何真實，　　何故信聽如是言？ 勿將斯語以為真，　　棄輔相位求出家。』

「『天子我先作火事，　　勇發清凈專注心， 依法佈壇火祀天，　　以吉祥草而作用

當時，輔相婆羅門對大梵天王說：『正如大梵天所說的偈頌中提到，修無我的人就是清凈的行為，我對於這個意義已經理解了。指的是一類人，他們生起真正的信心，修行出家的方法，剃除鬚髮，穿上袈裟，捨棄一切榮華富貴。無論多少，智慧都隨之增長。無論出身高貴還是低賤，他們的心都平等，不執著任何事物。他們只持有三衣一缽，除此之外一無所有。在各種學問中，他們教授學習的方法，身、語、意三業都清凈，以清凈的生命自給自足，遠離一切過失。這樣的人被稱為修無我者。』 『又如大梵天所說，心住於一境，我聽了這話，也理解了它的含義。指的是一類修行禪定的人，他們內心清凈，專注於一個境界，沒有尋伺，禪定中產生喜悅和快樂，證得二禪定，圓滿所修行的，這樣的人被稱為心住一境。』 『又如大梵天所說，悲解脫者，我聽了這話，也理解了它的含義。指的是一類修行慈悲的人，他們以慈悲之心，先向東方，普遍地散發慈悲心，他們的心廣大，圓滿所修行的，平等無二，沒有怨恨，沒有仇敵，沒有惱怒。像這樣在東方修行之後，再向南西北方，四維上下，一切世界，廣泛地散發慈悲心，圓滿所修行的，也是如此，這樣的人被稱為悲解脫者。』 『又如大梵天所說，遠離一切慾望的污染，煩惱被清除的人，我聽了這話，不理解它的含義。大梵天，什麼是煩惱？人如何才能使煩惱得到清凈？煩惱的海洋充滿流動，在這種情況下，修行者如何才能在梵天界獲得寂靜？』 當時，大梵天王就說了偈頌，回答輔相婆羅門說： 『貪婪、嗔恨、愚癡、傲慢、懷疑、憤怒、隱瞞，惱害、欺騙、虛妄以及吝嗇、嫉妒，產生這些污染的法以及誹謗他人，這些都被稱為煩惱。遠離這些煩惱，就能在人中獲得清凈，煩惱的海洋堵塞了源頭，就能在寂靜的梵天界獲得重生。』 當時，輔相婆羅門對大梵天王說：『正如大梵天所說，關於煩惱的法，我聽了這話，理解了它的含義。如果我在家，就會一直被束縛。如果我出家，就會一直遠離過失，應當修行清凈正直的梵行。為什麼呢？因為有生必有滅，人的生命短暫，如果不覺悟，死後就會墮入惡道。因此，我現在自覺自悟，應該好好修行，行持正梵行，不再在世間造作惡業。大梵天！我現在要捨棄家庭，尋求出家，希望大梵天知道我的心意。』大梵天王說：『正如你所愿，現在正是時候。』 當時，在空中顯現的大梵天王說完這些話后，就隱身不見了。 再次，在法會中，五髻乾闥婆王子上前對佛說：『世尊！我今天聽到這位梵天王在世尊面前說這些因緣，我忽然想到，當時的輔相大堅固婆羅門，難道不就是佛世尊您嗎？』 佛告訴五髻乾闥婆王子說：『是的，是的。當時的輔相大堅固婆羅門，就是我。我記得過去，那位輔相大堅固婆羅門出家的事情，你聽過嗎？』 五髻回答說：『沒有，世尊！我以前沒有聽過。』 佛說：『五髻！我現在依次為你宣說。五髻！當時，輔相大堅固婆羅門做完火祭之後，就去拜見黎努王。到了之後，跪拜在國王面前，恭敬地對國王說偈頌： 『我有一個意願現在要稟告，黎努大王，您是國界的主人，我將捨棄相位，尋求出家，希望您自己治理國家政事。』 當時，黎努大王就說了偈頌，回答輔相說： 『如果你缺少什麼需要的東西，一切你想要的，我都會給你。如果有人欺負你，現在就告訴我，我將用王法來懲罰他。你就像我的父親，我像你的兒子，我們互相幫助，怎麼能分離呢？你雖然是輔相，也是我的老師，為什麼今天說出這樣的話？』 輔相婆羅門說了偈頌： 『我所需要的一切都不缺少，也沒有人欺負我，只是因為我聽到了真實的道理，發出了出家之心，不會改變。』 黎努大王說了偈頌： 『不是人說的話，怎麼能是真實的呢？為什麼相信聽這樣的話？不要把這些話當真，放棄輔相的職位去出家。』 『天子，我先做了火祭，勇敢地發起了清凈專注的心，依法佈置祭壇，祭祀上天，用吉祥的草來作為祭品。』

At that time, the minister Brahmin said to the Great Brahma King: 'As it is said in the verses spoken by the Great Brahma, one who cultivates non-self is practicing pure conduct. I have understood this meaning. It refers to a type of person who arises with true faith, practices the method of leaving home, shaves their head and beard, wears the kasaya robe, and abandons all wealth and pleasure. Whether little or much, wisdom follows. Whether from a high or low caste, their minds are equal, without attachment to anything. They only hold three robes and one bowl, and have nothing else. In all learning, they teach the method of learning, their body, speech, and mind are all pure, they live a pure life, and are free from all faults. Such a person is called a cultivator of non-self.' 'Also, as the Great Brahma said, the mind dwells in one state, I have heard these words and understood their meaning. It refers to a type of person who practices meditation, their mind is pure, focused on one state, without thought or investigation, joy and happiness arise in meditation, they attain the second dhyana, and complete their practice. Such a person is called one whose mind dwells in one state.' 'Also, as the Great Brahma said, one who is liberated by compassion, I have heard these words and understood their meaning. It refers to a type of person who practices compassion, with a compassionate mind, they first extend compassion to the east, their mind is vast, they complete their practice, it is equal and without duality, without hatred, without enemies, without anger. After practicing in the east, they then extend compassion to the south, west, north, the four intermediate directions, above and below, to all worlds, completing their practice, and it is the same. Such a person is called one who is liberated by compassion.' 'Also, as the Great Brahma said, one who is free from the defilement of all desires, whose afflictions are removed, I have heard these words and do not understand their meaning. Great Brahma, what are afflictions? How can a person purify their afflictions? The ocean of afflictions is full and flowing, how can a practitioner attain tranquility in the Brahma realm?' At that time, the Great Brahma King spoke a verse, answering the minister Brahmin: 'Greed, hatred, delusion, arrogance, doubt, anger, concealment, harm, deception, falsehood, stinginess, and jealousy, these defiling dharmas and slandering others, these are called afflictions. By abandoning these afflictions, one can attain purity among humans, the ocean of afflictions is blocked at its source, and one can be reborn in the tranquil Brahma realm.' At that time, the minister Brahmin said to the Great Brahma King: 'As the Great Brahma said, regarding the dharmas of afflictions, I have heard these words and understood their meaning. If I remain at home, I will always be bound. If I leave home, I will always be free from faults, and should practice pure and upright Brahma conduct. Why? Because there is birth and death, human life is short, and if one is not aware, after death one will fall into evil realms. Therefore, I am now aware and enlightened, and should practice well, practice right Brahma conduct, and no longer create evil karma in the world. Great Brahma! I now abandon my home and seek to leave home, I hope the Great Brahma knows my intention.' The Great Brahma King said: 'As you wish, now is the right time.' At that time, the Great Brahma King who appeared in the sky, after saying these words, disappeared. Again, in the assembly, the five-crested Gandharva prince came forward and said to the Buddha: 'World Honored One! Today, I heard this Brahma King speak of these causes and conditions before the World Honored One, and I suddenly thought, was the minister Great Firm Brahmin at that time not the World Honored One Buddha?' The Buddha told the five-crested Gandharva prince: 'Yes, yes. The minister Great Firm Brahmin at that time was me. I remember in the past, the matter of that minister Great Firm Brahmin leaving home, have you heard of it?' The five-crested replied: 'No, World Honored One! I have not heard of it before.' The Buddha said: 'Five-crested! I will now explain it to you in order. Five-crested! At that time, after the minister Great Firm Brahmin had completed the fire sacrifice, he went to see King Linu. After arriving, he knelt before the king, and respectfully said a verse to the king: 'I have a wish to report now, King Linu, you are the lord of the kingdom, I will abandon my position and seek to leave home, I hope you will manage the affairs of the state yourself.' At that time, King Linu spoke a verse, answering the minister: 'If you lack anything you need, everything you want, I will give it to you. If someone bullies you, tell me now, I will punish them with the law of the king. You are like my father, and I am like your son, we help each other, how can we separate? Although you are the minister, you are also my teacher, why do you say such words today?' The minister Brahmin spoke a verse: 'I do not lack anything I need, nor has anyone bullied me, it is only because I have heard the true principle, and have resolved to leave home, and will not change.' King Linu spoke a verse: 'What is not said by a person, how can it be true? Why believe and listen to such words? Do not take these words as true, abandon your position as minister and leave home.' 'Your Majesty, I first performed the fire sacrifice, bravely arose a pure and focused mind, arranged the altar according to the law, sacrificed to the heavens, and used auspicious grass as offerings.'

大梵天王大仙聖，　　應我所求即現身， 我聞彼說真實言，　　是故堅發出家意。』

「『如汝輔相善所說，　　我今悉能生信解， 汝既得聞先聖言，　　此出家心何能轉。 汝心猶如虛空凈，　　復如凈妙琉璃寶， 如汝所修我亦隨，　　我因汝故得開悟。』

「時，黎努王說伽陀已，又作是言：『大堅固！汝心清凈，樂修善行，隨汝所欲，汝有歸趣，我亦有歸。』

「時，輔相婆羅門復說伽陀，前白王曰：

「『汝王當舍諸欲境，　　若執著者即愚夫， 應發堅固離著心，　　三摩呬多忍力具。 此所悟者清凈乘，　　此清凈道真常住， 此所宣說正法門，　　由此得生梵天界。』

「五髻！彼分理諸國者六王，聞輔相婆羅門舍輔相位樂求出家，即集六王，共在一處。時，輔相婆羅門乃自往詣彼六王所，到已跪拜，白諸王言：『諸王！當知，我今欲舍彼輔相位，惟愿諸王，各各別求助國政者，設有授學，別依師範。我今樂欲出家修道。何以故？我于大梵天王所，聞真實言，謂煩惱法，應當舍離。從是已后，不樂在家一向纏縛。我若出家一向離過，當修清凈正白梵行。何以故？有生皆滅，人命短促，若不覺知，死墮惡趣。是故我今自知自覺，宜善修作行正梵行，不復世間造諸惡業。』時彼六王咸共議言：『此輔相婆羅門何故棄捨富貴而求出家？婆羅門中亦有愛樂於富貴者，我等應當以富貴事，勸請彼人令勿出家。』爾時，六王共參議已，咸謂輔相婆羅門言：『我等六王以富貴事一切所欲，勸請于汝，然今我等，所有富貴，皆是依法而得。』言已即出廣多財寶，諸富樂具，授與輔相婆羅門。時，輔相婆羅門白六王言：『大王！今此財寶諸富樂具，我悉自有，一切豐足，然我所有，亦依法得。我自所有，尚悉棄捨，況復於今受諸王賜？我今決定志求出家。何以故？我于大梵天王所，聞真實言，謂煩惱法，應當舍離，如是乃至如前廣說。』

「五髻！時，彼六王復相議言：『婆羅門中亦有愛樂姝妙妓女，我等應當與彼令受。』爾時六王共參議已，即以姝妙、妓女，與輔相婆羅門。王言：『我此妓女，色相殊麗，肌體充實，容止可觀，復多能解，汝宜納受，勿復出家。』時，輔相婆羅門白六王言：『大王！我家自有四十妻室，色相殊麗，肌體充實，容止可觀，端正齊等。雖復自有，尚悉棄捨，況復於今受諸王賜？我今決定志求出家。何以故？我于大梵天王所聞真實言，謂煩惱法，應當舍離，如是乃至如前廣說。』

「五髻！時，彼六王咸謂輔相婆羅門言：『汝今堅欲求出家者，且復更俟，過七年後，我等諸王子孫及弟，各成立已，我等亦當隨汝出家。汝大堅固，若有歸趣，我等諸王亦有所歸。』時輔相婆羅門白六王言：『若俟七年，極為久遠，我今堅志願速出家。何以故？我于大梵天王所，聞真實言，謂煩惱法，應當舍離，如是乃至如前廣說。』六王又言：『汝大堅固！若不爾者，更俟六年，或復五年，乃至一年。』輔相答言：『若俟一年，極為久遠，我今堅志願速出家。』六王又言：『若不爾者更俟七月。』輔相答言：『若俟七月，極為久遠，我今堅志願速出家。』六王又言：『若不爾者，或復六月，乃至半月。』輔相答言：『若俟半月，極為久遠，我今堅志願速出家

『大梵天王大仙聖，應我所求即現身，我聽聞他說真實之言，因此堅定了出家的意願。』 「黎努大王說偈語道： 『如你輔相所言甚是，我如今完全能夠理解並相信，你既然聽聞了先聖之言，這出家之心又怎能改變呢？你的心如同虛空般清凈，又如清澈美好的琉璃寶，你如何修行我也跟隨，我因你而得以開悟。』 「當時，黎努王說完偈語后，又說道：『大堅固！你的心清凈，樂於修行善行，隨你所愿吧，你有所歸宿，我也有所歸宿。』 「當時，輔相婆羅門又說偈語，向前稟告國王說： 『大王您應當捨棄各種慾望，如果執著于慾望就是愚蠢之人，應當發起堅定的離欲之心，具備三摩地和忍耐的力量。這所領悟的是清凈的道路，這清凈的道路是真實永恒的，這所宣說的是正法之門，由此可以往生梵天界。』 「五髻！那些分理各國的六位國王，聽說輔相婆羅門捨棄輔相之位而樂於出家，就聚集六位國王，共處一處。當時，輔相婆羅門親自前往六位國王那裡，到達后跪拜，對諸位國王說：『諸位國王！應當知道，我現在想要捨棄輔相之位，希望諸位國王，各自另尋輔佐國政之人，如果有需要學習的，另請老師。我現在樂於出家修行。為什麼呢？因為我在大梵天王那裡，聽聞了真實之言，說煩惱之法，應當捨棄。從今以後，不再喜歡在家中的束縛。我如果出家，就能徹底遠離過錯，應當修行清凈的梵行。為什麼呢？因為有生必有滅，人的生命短暫，如果不覺悟，死後就會墮入惡道。因此我現在自覺自知，應當好好修行，行持正梵行，不再在世間造作各種惡業。』當時，六位國王一同商議說：『這位輔相婆羅門為什麼捨棄富貴而求出家呢？婆羅門中也有喜愛富貴的人，我們應當用富貴之事，勸請他不要出家。』當時，六位國王商議完畢，都對輔相婆羅門說：『我們六位國王用一切富貴和所欲之物，來勸請您，如今我們所擁有的富貴，都是依法所得。』說完就拿出大量的財寶，各種享樂之物，送給輔相婆羅門。當時，輔相婆羅門對六位國王說：『大王！如今這些財寶和享樂之物，我都有，一切都很充足，而且我所擁有的，也是依法所得。我自己的尚且全部捨棄，何況現在接受諸位的賞賜呢？我現在已經決定要出家。為什麼呢？因為我在大梵天王那裡，聽聞了真實之言，說煩惱之法，應當捨棄，像前面所說的那樣。』 「五髻！當時，六位國王又互相商議說：『婆羅門中也有喜愛美貌女子的，我們應當把美女給他。』當時，六位國王商議完畢，就將美貌的女子送給輔相婆羅門。國王說：『這些女子，容貌美麗，身材豐滿，舉止優雅，而且多才多藝，您應該接受她們，不要再出家了。』當時，輔相婆羅門對六位國王說：『大王！我家中有四十位妻子，容貌美麗，身材豐滿，舉止優雅，端莊秀麗。即使我擁有她們，尚且全部捨棄，何況現在接受諸位的賞賜呢？我現在已經決定要出家。為什麼呢？因為我在大梵天王那裡聽聞了真實之言，說煩惱之法，應當捨棄，像前面所說的那樣。』 「五髻！當時，六位國王都對輔相婆羅門說：『您現在如此堅決要出家，那就再等一等，過七年之後，等我們的王子、子孫和弟弟們都各自成家立業之後，我們也會跟隨您出家。您如此堅定，如果有所歸宿，我們這些國王也會有所歸宿。』當時，輔相婆羅門對六位國王說：『如果等七年，時間太久了，我現在堅決要儘快出家。為什麼呢？因為我在大梵天王那裡，聽聞了真實之言，說煩惱之法，應當捨棄，像前面所說的那樣。』六位國王又說：『您如此堅定！如果不行，那就再等六年，或者五年，甚至一年。』輔相回答說：『如果等一年，時間太久了，我現在堅決要儘快出家。』六位國王又說：『如果不行，那就再等七個月。』輔相回答說：『如果等七個月，時間太久了，我現在堅決要儘快出家。』六位國王又說：『如果不行，那就再等六個月，甚至半個月。』輔相回答說：『如果等半個月，時間太久了，我現在堅決要儘快出家。』

'The great Brahma King, the great sage, appeared in response to my request. I heard him speak the truth, and therefore I have firmly resolved to renounce the world.' 'King Linu spoke this verse:' 'As your minister has rightly said, I now fully understand and believe. Since you have heard the words of the ancient sages, how can this intention to renounce the world be changed? Your mind is as pure as the void, and like a clear and beautiful crystal. I will follow your practice, and through you, I have gained enlightenment.' 'Then, after King Linu spoke the verse, he said, 'Great Firm One! Your mind is pure, and you delight in practicing good deeds. Do as you wish. You have a refuge, and I also have a refuge.' 'Then, the minister Brahmin spoke another verse, and addressed the king:' 'O King, you should abandon all desires. If you cling to them, you are a fool. You should develop a firm mind free from attachment, and possess the power of samadhi and patience. This enlightenment is the pure path, this pure path is true and eternal. This is the gate of the true Dharma that is proclaimed, and through it, one can be reborn in the Brahma realm.' 'Five-Crested One! The six kings who governed the various countries heard that the minister Brahmin had given up his position to seek renunciation, so they gathered together. Then, the minister Brahmin went to the six kings, knelt down, and said to them, 'O Kings! Know that I now wish to give up my position as minister. I hope that each of you will find someone else to assist in governing the country. If there is anything to be learned, seek another teacher. I now wish to renounce the world and practice the Way. Why? Because I heard the truth from the Great Brahma King, that the defiled dharmas should be abandoned. From now on, I no longer desire the entanglements of household life. If I renounce the world, I will be completely free from faults, and I will practice the pure and white Brahma conduct. Why? Because all that is born must die, and human life is short. If one is not aware, one will fall into evil realms after death. Therefore, I now know and understand myself, and I should practice well, and engage in the true Brahma conduct, and no longer create evil karma in the world.' Then, the six kings discussed together, saying, 'Why would this minister Brahmin give up wealth and seek renunciation? There are also Brahmins who love wealth. We should use wealth to persuade him not to renounce the world.' Then, after the six kings had discussed it, they all said to the minister Brahmin, 'We six kings offer you all wealth and desires. All the wealth we have now is obtained lawfully.' Having said this, they brought out a great amount of treasure and various luxuries, and gave them to the minister Brahmin. Then, the minister Brahmin said to the six kings, 'O Kings! I already have all these treasures and luxuries, and I have everything in abundance. Moreover, what I have is also obtained lawfully. I have already abandoned all that I have, how much less would I accept your gifts? I have now decided to renounce the world. Why? Because I heard the truth from the Great Brahma King, that the defiled dharmas should be abandoned, as I said before.' 'Five-Crested One! Then, the six kings discussed again, saying, 'There are also Brahmins who love beautiful women. We should give him beautiful women.' Then, after the six kings had discussed it, they gave beautiful women to the minister Brahmin. The kings said, 'These women are beautiful, with full figures, graceful manners, and many talents. You should accept them and not renounce the world.' Then, the minister Brahmin said to the six kings, 'O Kings! I have forty wives in my own house, who are beautiful, with full figures, graceful manners, and equally beautiful. Even though I have them, I have already abandoned them all. How much less would I accept your gifts? I have now decided to renounce the world. Why? Because I heard the truth from the Great Brahma King, that the defiled dharmas should be abandoned, as I said before.' 'Five-Crested One! Then, the six kings all said to the minister Brahmin, 'If you are so determined to renounce the world, then wait a little longer. After seven years, when our princes, descendants, and brothers have all established themselves, we will also follow you to renounce the world. You are so firm, and if you have a refuge, we kings will also have a refuge.' Then, the minister Brahmin said to the six kings, 'If I wait seven years, it will be too long. I am determined to renounce the world as soon as possible. Why? Because I heard the truth from the Great Brahma King, that the defiled dharmas should be abandoned, as I said before.' The six kings said again, 'You are so firm! If not, then wait six years, or five years, or even one year.' The minister replied, 'If I wait one year, it will be too long. I am determined to renounce the world as soon as possible.' The six kings said again, 'If not, then wait seven months.' The minister replied, 'If I wait seven months, it will be too long. I am determined to renounce the world as soon as possible.' The six kings said again, 'If not, then wait six months, or even half a month.' The minister replied, 'If I wait half a month, it will be too long. I am determined to renounce the world as soon as possible.'

。』六王又言：『若不爾者，更俟七日。』輔相答言：『大王！若俟七日，斯為可爾，我所出家，舍苦從樂，今正是時。』

「五髻！爾時，輔相婆羅門往詣七千教誦經典婆羅門，及七千教讀經典婆羅門所，到已，普告一萬四千諸婆羅門言：『善來！善來！諸婆羅門眾。汝等所有圍陀典章，若讀若誦，從今已后，各別求師而相教習。我今出家，無能教汝。何以故？我于大梵天王所，聞真實言，謂煩惱法，應當舍離，從是已后，不樂在家一向纏縛。我若出家一向離過，當修清凈正白梵行。何以故？有生皆滅，人命短促，若不覺知，死墮惡趣。是故我今自知自覺，宜善修作行正梵行，不復世間造諸惡業。』時，彼一萬四千婆羅門眾，俱白輔相婆羅門言：『我師智者，勿宜出家。何以故？夫出家者，少其義利、少其威德、少有稱譽，若彼婆羅門者，有大義利、有大威德、有大稱譽。』時，輔相婆羅門告彼一萬四千婆羅門言：『汝，婆羅門！莫作是語！莫作是語！汝等當知，夫出家者，有大義利、有大威德、有大稱譽；而婆羅門者，少其義利、少其威德，少有稱譽。如汝諸婆羅門有所知解，一切皆從師授為緣，是故汝等，勿生異見。』時，彼一萬四千婆羅門眾，俱白輔相婆羅門言：『如師所說，如是，如是。夫出家者，有大義利、有大威德、有大稱譽，乃至我等有所知解，一切皆從師授為緣，汝師今時若有歸趣，我亦有歸。』時，輔相婆羅門，復告一萬四千諸婆羅門言：『我所出家，舍苦從樂，今正是時。』

「時輔相婆羅門，還詣自舍四十妻所，謂諸妻言：『善來，善來！汝等各各當詣彼彼親族中去，或復樂住別婆羅門族。我今舍汝，志求出家。何以故？我于大梵天王所，聞真實言，謂煩惱法，應當舍離。從是已后，不樂在家一向纏縛。我若出家一向離過，當修清凈正白梵行。何以故？有生皆滅，人命短促，若不覺知，死墮惡趣。是故我今自知自覺，宜善修作行正梵行，不復世間造諸惡業。』時四十妻俱白輔相婆羅門言：『汝大堅固！應為師尊時，汝即是師尊，應為夫主時，汝即是夫主，應為善友時，汝即是善友。今隨汝所欲，汝有歸趣，我亦有歸。』時，輔相婆羅門復謂四十妻言：『我所出家，舍苦從樂，今正是時。』

「五髻！爾時，輔相婆羅門，所應告語遍告語已，於七日中，正信堅固，歸佛出家，鬚髮自落，袈裟著身，成苾芻相，威儀具足。輔相婆羅門，既出家已。時，彼七王悉舍國境，亦隨出家；所有七千教誦婆羅門，亦隨出家；彼四十妻亦隨出家。是時，復有無數百千諸人民眾，各各隨喜，悉樂出家。

「五髻！時，輔相大堅固婆羅門遠離諸欲，證阿羅漢果。證聖果已，復為同梵行者，說諸聲聞種類法門。彼聞法已，解了其義，當生梵界。是時，大堅固聲聞，復為諸同修梵行者，說諸聲聞種類法門。彼聞法已，解了其義，得生欲界四大王天。又有一類同梵行者，聞法悟解，生三十三天；或有一類同梵行者生夜摩天、或有一類生兜率天、或有一類生化樂天、或有一類生他化自在天。

「五髻！彼時，會中若男若女，及同梵行者，或於大堅固聲聞起過失心者，身壞命終，墮地獄中。彼時，會中若男若女，及同梵行者，于大堅固聲聞起凈信心者，身壞命終，得生天界

六位國王又說：『如果不是這樣，那就再等七天。』輔相回答說：『大王！如果等七天，那也可以，我出家是爲了捨棄痛苦追求快樂，現在正是時候。』 『五髻！』當時，輔相婆羅門前往七千位教誦經典的婆羅門，以及七千位教讀經典的婆羅門那裡，到了之後，普遍告訴一萬四千位婆羅門說：『歡迎！歡迎！各位婆羅門。你們所有圍陀典章，無論是讀還是誦，從今以後，各自尋找老師互相學習。我現在要出家，不能再教你們了。為什麼呢？因為我從大梵天王那裡聽到了真實的話，說煩惱法應當捨棄，從今以後，不再喜歡在家中被束縛。我如果出家，就能徹底遠離過錯，應當修習清凈純白的梵行。為什麼呢？因為有生必有滅，人的生命短暫，如果不覺悟，死後就會墮入惡道。所以，我現在自己覺悟，應該好好修行，行持正梵行，不再在世間造作各種惡業。』當時，那一萬四千位婆羅門都對輔相婆羅門說：『我的老師，智者，不要出家。為什麼呢？因為出家的人，很少有利益、很少有威德、很少有稱譽，而婆羅門卻有大利益、大威德、大稱譽。』當時，輔相婆羅門告訴那一萬四千位婆羅門說：『你們這些婆羅門！不要這樣說！不要這樣說！你們應當知道，出家的人，有大利益、大威德、大稱譽；而婆羅門，卻很少有利益、很少有威德、很少有稱譽。就像你們這些婆羅門所知道的，一切都是從老師那裡學來的，所以你們不要產生不同的見解。』當時，那一萬四千位婆羅門都對輔相婆羅門說：『正如老師所說，是這樣，是這樣。出家的人，有大利益、大威德、大稱譽，乃至我們所知道的一切，都是從老師那裡學來的，老師現在如果有所歸宿，我們也有所歸宿。』當時，輔相婆羅門又告訴那一萬四千位婆羅門說：『我出家是爲了捨棄痛苦追求快樂，現在正是時候。』 當時，輔相婆羅門回到自己家中，對他的四十位妻子說：『歡迎，歡迎！你們各自應當回到各自的親族中去，或者願意住在其他婆羅門族中。我現在要捨棄你們，立志出家。為什麼呢？因為我從大梵天王那裡聽到了真實的話，說煩惱法應當捨棄。從今以後，不再喜歡在家中被束縛。我如果出家，就能徹底遠離過錯，應當修習清凈純白的梵行。為什麼呢？因為有生必有滅，人的生命短暫，如果不覺悟，死後就會墮入惡道。所以，我現在自己覺悟，應該好好修行，行持正梵行，不再在世間造作各種惡業。』當時，四十位妻子都對輔相婆羅門說：『你真是太堅定了！應該做老師的時候，你就是老師，應該做丈夫的時候，你就是丈夫，應該做朋友的時候，你就是朋友。現在隨你的意願，你有什麼歸宿，我們也有什麼歸宿。』當時，輔相婆羅門又對他的四十位妻子說：『我出家是爲了捨棄痛苦追求快樂，現在正是時候。』 『五髻！』當時，輔相婆羅門，應該告知的事情都告知完畢后，在七天之中，正信堅定，歸依佛陀出家，鬚髮自然脫落，袈裟穿在身上，成為比丘的形象，威儀具足。輔相婆羅門出家之後，當時，那七位國王都捨棄了他們的國土，也跟隨出家；所有七千位教誦經典的婆羅門，也跟隨出家；那四十位妻子也跟隨出家。當時，還有無數百千的民眾，各自隨喜，都樂於出家。 『五髻！』當時，輔相大堅固婆羅門遠離各種慾望，證得了阿羅漢果。證得聖果之後，又為一同修行的同伴，宣說各種聲聞乘的法門。他們聽聞佛法之後，理解了其中的含義，將來會往生到梵天界。當時，大堅固聲聞，又為那些一同修行的同伴，宣說各種聲聞乘的法門。他們聽聞佛法之後，理解了其中的含義，得以往生到欲界的四大王天。又有一類一同修行的同伴，聽聞佛法后開悟，往生到三十三天；或者有一類一同修行的同伴往生到夜摩天、或者有一類往生到兜率天、或者有一類往生到化樂天、或者有一類往生到他化自在天。 『五髻！』當時，會中無論是男人還是女人，以及一同修行的同伴，如果對大堅固聲聞生起過失之心，身壞命終后，就會墮入地獄之中。當時，會中無論是男人還是女人，以及一同修行的同伴，如果對大堅固聲聞生起清凈的信心，身壞命終后，就能往生到天界。

The six kings then said, 'If it is not so, then wait another seven days.' The minister replied, 'Great King! If we wait seven days, that is acceptable. My going forth is to abandon suffering and seek happiness, and now is the right time.' 'Five-Crests!' At that time, the minister Brahmin went to the seven thousand Brahmins who taught the recitation of scriptures, and the seven thousand Brahmins who taught the reading of scriptures. Having arrived, he universally announced to the fourteen thousand Brahmins, saying, 'Welcome! Welcome! All you Brahmins. All the Vedic scriptures you have, whether read or recited, from now on, each of you seek a teacher and learn from each other. I am now going forth, and cannot teach you anymore. Why is that? Because I heard the truth from the Great Brahma King, that the defiled dharmas should be abandoned. From now on, I no longer desire to be bound by household life. If I go forth, I will completely abandon faults, and should cultivate the pure and white Brahma conduct. Why is that? Because all that is born must perish, and human life is short. If one is not aware, after death one will fall into evil realms. Therefore, I now know and am aware, and should cultivate and practice the correct Brahma conduct, and no longer create evil deeds in the world.' At that time, the fourteen thousand Brahmins all said to the minister Brahmin, 'Our teacher, wise one, do not go forth. Why is that? Because those who go forth have little benefit, little power, and little fame, while Brahmins have great benefit, great power, and great fame.' At that time, the minister Brahmin told the fourteen thousand Brahmins, 'You Brahmins! Do not say such things! Do not say such things! You should know that those who go forth have great benefit, great power, and great fame; while Brahmins have little benefit, little power, and little fame. Just as you Brahmins know, everything is learned from a teacher, so you should not have different views.' At that time, the fourteen thousand Brahmins all said to the minister Brahmin, 'As the teacher says, so it is, so it is. Those who go forth have great benefit, great power, and great fame, and even what we know, all is learned from the teacher. If the teacher now has a destination, we also have a destination.' At that time, the minister Brahmin again told the fourteen thousand Brahmins, 'My going forth is to abandon suffering and seek happiness, and now is the right time.' At that time, the minister Brahmin returned to his home, to his forty wives, and said to them, 'Welcome, welcome! Each of you should go to your respective relatives, or if you wish, live in another Brahmin family. I am now abandoning you, and am determined to go forth. Why is that? Because I heard the truth from the Great Brahma King, that the defiled dharmas should be abandoned. From now on, I no longer desire to be bound by household life. If I go forth, I will completely abandon faults, and should cultivate the pure and white Brahma conduct. Why is that? Because all that is born must perish, and human life is short. If one is not aware, after death one will fall into evil realms. Therefore, I now know and am aware, and should cultivate and practice the correct Brahma conduct, and no longer create evil deeds in the world.' At that time, the forty wives all said to the minister Brahmin, 'You are so steadfast! When you should be a teacher, you are a teacher; when you should be a husband, you are a husband; when you should be a good friend, you are a good friend. Now, according to your wishes, wherever you go, we will also go.' At that time, the minister Brahmin again said to his forty wives, 'My going forth is to abandon suffering and seek happiness, and now is the right time.' 'Five-Crests!' At that time, the minister Brahmin, having finished all that he needed to say, within seven days, with firm faith, took refuge in the Buddha and went forth. His hair and beard naturally fell off, he put on the robe, and became a Bhikshu, with complete deportment. After the minister Brahmin went forth, at that time, the seven kings all abandoned their kingdoms and also went forth; all the seven thousand Brahmins who taught the recitation of scriptures also went forth; and the forty wives also went forth. At that time, there were also countless hundreds and thousands of people, each rejoicing, and all desiring to go forth. 'Five-Crests!' At that time, the minister Great Steadfast Brahmin, having abandoned all desires, attained the Arhat fruit. Having attained the holy fruit, he then spoke to his fellow practitioners about the various teachings of the Sravaka vehicle. After hearing the Dharma, they understood its meaning, and would be born in the Brahma realm. At that time, the Great Steadfast Sravaka again spoke to his fellow practitioners about the various teachings of the Sravaka vehicle. After hearing the Dharma, they understood its meaning, and were able to be born in the Four Heavenly Kings of the desire realm. There was also a group of fellow practitioners who, after hearing the Dharma, became enlightened and were born in the Trayastrimsa Heaven; or a group of fellow practitioners were born in the Yama Heaven, or a group were born in the Tusita Heaven, or a group were born in the Nirmanarati Heaven, or a group were born in the Paranirmitavasavartin Heaven. 'Five-Crests!' At that time, in the assembly, whether men or women, and fellow practitioners, if they had thoughts of fault towards the Great Steadfast Sravaka, after their bodies broke and their lives ended, they would fall into hell. At that time, in the assembly, whether men or women, and fellow practitioners, if they had pure faith towards the Great Steadfast Sravaka, after their bodies broke and their lives ended, they would be born in the heavens.

「五髻！彼時，大堅固聲聞，周行城邑聚落境界，普為一切若王、若臣、若長者、若婆羅門，乃至士庶人民，教化利益，令舍邪道。是時，國中王臣長者，諸婆羅門，修梵行者，及在家者，乃至一切士庶人民，咸作是言：『歸命聖者大堅固，七王輔相。快哉！今日得大善利。』」

如是世尊宣說往昔因緣事已，五髻乾闥婆王子心生歡喜，遠塵離垢，得法眼凈。

佛說此經已，五髻乾闥婆王子等，一切大眾，聞佛所說，皆大歡喜，信受奉行

現代漢語譯本：'五髻！那時，大堅固聲聞在城邑村落的邊界巡迴，普遍為一切人，無論是國王、大臣、長者、婆羅門，乃至普通百姓，進行教化和利益，使他們捨棄邪道。當時，國內的國王、大臣、長者、婆羅門、修行梵行的人，以及在家的人，乃至所有普通百姓，都這樣說：『歸依聖者大堅固，他是七位國王的輔佐。太好了！今天我們獲得了巨大的利益。』 世尊這樣宣說了過去的因緣故事後，五髻乾闥婆王子心中生起歡喜，遠離塵垢，獲得了法眼清凈。 佛陀說完這部經后，五髻乾闥婆王子等所有大眾，聽聞佛陀所說，都非常歡喜，信受奉行。

English version: 'Five-Crests! At that time, the great steadfast disciple, while traveling through the boundaries of cities and villages, universally taught and benefited everyone—whether kings, ministers, elders, Brahmins, or even common people—causing them to abandon wrong paths. At that time, the kings, ministers, elders, Brahmins, those practicing the Brahma-faring, and those living at home, even all the common people in the country, all said: 「We take refuge in the holy great steadfast one, the advisor to seven kings. How wonderful! Today we have gained great benefit.」' After the World Honored One had thus proclaimed the past causes and conditions, Prince Five-Crests Gandharva』s heart was filled with joy, he was freed from defilement, and he attained the pure Dharma eye. After the Buddha had spoken this sutra, Prince Five-Crests Gandharva and all the assembly, having heard what the Buddha had said, were all greatly delighted, believed, and practiced accordingly.

現代漢語譯本

English version The Sutra of the Great Steadfast Brahmin's Dependent Origination, Volume Two, as spoken by the Buddha