T02n0128b_b須摩提女經

大正藏第 02 冊 No. 0128b 須摩提女經

須摩提女經

吳月支優婆塞支謙譯

聞如是：

一時，佛在舍衛國祇樹給孤獨園，爾時，世尊與大比丘眾千二百五十人俱。爾時，有長者名阿那邠邸，饒財多寶金銀珍寶，硨磲、碼瑙、真珠、琥珀、水精、琉璃，像、馬、牛、羊、奴婢、僕從不可稱計。爾時，滿富城中有長者名滿財，亦饒財多寶，硨磲、碼瑙、真珠、琥珀、水精、琉璃，像、馬、牛、羊、奴婢、僕從不可複稱。是阿那邠邸長者，少小舊好共相愛敬未曾忘舍，然復阿那邠邸長者，恒有數千萬珍寶財貨，在彼滿富城中販賣，使滿財長者經紀將護；然滿財長者亦有數千萬珍寶財貨，在舍衛城中販賣，使阿那邠邸長者經紀將護。

是時，阿那邠邸有女名修摩提，顏貌端正如桃華色世之希有。爾時，滿財長者有少事緣，到舍衛城往至阿那邠邸長者家，到已就坐。是時，修摩提女從靜室出，先拜跪父母，后復拜跪滿財長者，還入靜室。爾時，滿財長者見修摩提女，顏貌端正如桃華色世之希有，見已問阿那邠邸長者曰：「此是誰家女？」阿那邠邸報曰：「向見女者是我所生。」滿財長者曰：「我有小息未有婚對，可得𡣪貧家不？」是時阿那邠邸長者報曰：「事不宜爾。」滿財長者曰：「以何等故事不宜爾？為以姓望？為以財貨耶？」阿那邠邸長者報曰：「種姓財貨足相儔匹，但所事神祠與我不同。此女事佛，釋迦弟子，汝事外道異學，以是之故不赴來意。」時滿財長者曰：「我等所事自當別祀，此女所事別自供養

現代漢語譯本我聽聞是這樣的：一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊與一千二百五十位大比丘在一起。那時，有一位名叫阿那邠邸的長者，他擁有大量的財富和珍寶，包括金銀、硨磲、瑪瑙、珍珠、琥珀、水晶、琉璃，以及數不清的象、馬、牛、羊、奴婢和僕人。同時，在滿富城中也有一位名叫滿財的長者，他同樣擁有大量的財富和珍寶，包括硨磲、瑪瑙、珍珠、琥珀、水晶、琉璃，以及數不清的象、馬、牛、羊、奴婢和僕人。阿那邠邸長者和滿財長者從小就是好朋友，彼此愛敬，從未忘記。阿那邠邸長者經常有數千萬的珍寶貨物在滿富城中販賣，由滿財長者負責經營和照看；同樣，滿財長者也有數千萬的珍寶貨物在舍衛城中販賣，由阿那邠邸長者負責經營和照看。當時，阿那邠邸有一個女兒，名叫修摩提，她的容貌端莊美麗，像桃花一樣，世間罕見。那時，滿財長者因為一些事情來到舍衛城，拜訪阿那邠邸長者的家，到達后就坐。這時，修摩提女從靜室出來，先拜見父母，然後又拜見滿財長者，之後回到靜室。當時，滿財長者看到修摩提女，她的容貌端莊美麗，像桃花一樣，世間罕見。看完后，他問阿那邠邸長者說：『這是誰家的女兒？』阿那邠邸回答說：『剛才你見到的女子是我的女兒。』滿財長者說：『我有一個小兒子，還沒有婚配，可以娶你女兒嗎？』這時，阿那邠邸長者回答說：『這件事不合適。』滿財長者問：『為什麼不合適呢？是因為門第還是因為財富？』阿那邠邸長者回答說：『門第和財富都足夠匹配，但是我們所信奉的神祇不同。我的女兒信奉佛陀，是釋迦牟尼的弟子，而你信奉外道異學，因此我不能答應你的請求。』當時，滿財長者說：『我們所信奉的神祇可以各自祭祀，這個女兒所信奉的也可以單獨供養。』

English version The Sutra of Sumati's Daughter Translated by Upasaka Zhi Qian of Yuezhi in Wu Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One was with a great assembly of twelve hundred and fifty monks. At that time, there was an elder named Anathapindika, who was rich in wealth and treasures, including gold, silver, conch shells, agate, pearls, amber, crystal, lapis lazuli, and countless elephants, horses, cattle, sheep, slaves, and servants. At the same time, in the city of Purna, there was an elder named Purna-dhana, who was also rich in wealth and treasures, including conch shells, agate, pearls, amber, crystal, lapis lazuli, and countless elephants, horses, cattle, sheep, slaves, and servants. Elder Anathapindika and Elder Purna-dhana had been close friends since childhood, loving and respecting each other, never forgetting their friendship. Elder Anathapindika often had tens of millions of treasures and goods for sale in the city of Purna, which were managed and cared for by Elder Purna-dhana; similarly, Elder Purna-dhana also had tens of millions of treasures and goods for sale in the city of Shravasti, which were managed and cared for by Elder Anathapindika. At that time, Anathapindika had a daughter named Sumati, whose appearance was as beautiful and delicate as a peach blossom, rare in the world. At that time, Elder Purna-dhana had some business to attend to, so he went to the city of Shravasti to visit the home of Elder Anathapindika. After arriving, he took a seat. At this time, Sumati came out from her quiet room, first bowing to her parents, and then bowing to Elder Purna-dhana, before returning to her quiet room. At that time, Elder Purna-dhana saw Sumati, whose appearance was as beautiful and delicate as a peach blossom, rare in the world. After seeing her, he asked Elder Anathapindika, 'Whose daughter is this?' Anathapindika replied, 'The woman you just saw is my daughter.' Elder Purna-dhana said, 'I have a young son who is not yet married. Can I marry your daughter?' At this time, Elder Anathapindika replied, 'This matter is not suitable.' Elder Purna-dhana asked, 'Why is it not suitable? Is it because of family status or wealth?' Elder Anathapindika replied, 'Family status and wealth are sufficiently matched, but the deities we worship are different. My daughter believes in the Buddha and is a disciple of Shakyamuni, while you believe in externalist heterodoxies. Therefore, I cannot agree to your request.' At that time, Elder Purna-dhana said, 'The deities we worship can be worshipped separately, and the deities this daughter worships can also be offered separately.'

。」阿那邠邸長者曰：「我女設當適汝家者，所出珍寶不可稱計，長者亦當出財寶不可稱計。」滿財長者曰：「汝今責幾許財寶？」阿那邠邸長者曰：「我今須六萬兩金。」是時滿財長者即與六萬兩金。時阿那邠邸長者復作是念：「我以方便前卻，猶不能使止。」語彼長者曰：「設我嫁女，當往問佛，若世尊有所教敕，當奉行之。」是時阿那邠邸長者，假設事務如似小行即出門往，至世尊所頭面禮足在一面立。爾時，阿那邠邸長者白世尊曰：「修摩提女為滿富城中滿財長者所求，為可與？為不可與乎？」世尊告曰：「若當修摩提女適彼國者，多所饒益度脫人民不可稱量。」是時阿那邠邸長者復作是念：「世尊以方便知應適彼土。」是時，長者頭面禮足，繞佛三匝便退而去，還至家中供辦種種甘饌飲食與滿財長者。滿財長者曰：「我用此食為，但嫁女與我不耶？」阿那邠邸曰：「意欲爾者便可相從，卻後十五日使兒至此。」作此語已便退而去。

是時，滿財長者辦具所須乘羽葆之車，從八十由延內來，阿那邠邸長者復莊飾已女，沐浴香薰乘羽葆之車，將此女往迎滿財長者男，中道相遇。時滿長財者得女，便將去滿富城中。爾時，滿富城中人民之類各作制限：「若此城中有女出適他國者，當重刑罰；若復他國娶婦將入國者，亦重刑罰。」爾時，彼國有六千梵志，國人所奉。制限有言：「設犯制者，當飯六千梵志。」爾時，長者自知犯制，即飯六千梵志

現代漢語譯本：阿那邠邸長者說：『如果我的女兒要嫁到你家，我所出的珍寶將不可計數，你也應當拿出不可計數的財寶。』滿財長者問：『你現在需要多少財寶？』阿那邠邸長者說：『我現在需要六萬兩黃金。』當時，滿財長者立即給了六萬兩黃金。這時，阿那邠邸長者又想：『我用這種方法推脫，還是不能讓他停止。』於是對滿財長者說：『如果我嫁女兒，應當去問佛，如果世尊有什麼教誨，我將遵照執行。』當時，阿那邠邸長者假裝有事，像要出門一樣，就前往世尊所在的地方，頭面禮足，在一旁站立。那時，阿那邠邸長者對世尊說：『修摩提的女兒被滿富城中的滿財長者求娶，可以嫁給他嗎？還是不可以嫁給他？』世尊說：『如果修摩提的女兒嫁到那個國家，將能大大饒益和度脫不可計數的人民。』這時，阿那邠邸長者又想：『世尊用方便法知道應該嫁到那個地方。』當時，長者頭面禮足，繞佛三圈后就退了出去，回到家中準備各種美味佳餚款待滿財長者。滿財長者說：『我用這些食物做什麼，你到底嫁不嫁女兒給我？』阿那邠邸說：『如果願意這樣，就可以答應，過十五天讓你的兒子到這裡來。』說完這話就退了出去。當時，滿財長者準備好所需物品，乘坐羽葆車，從八十由延外的地方趕來。阿那邠邸長者也打扮好自己的女兒，沐浴薰香，乘坐羽葆車，帶著女兒去迎接滿財長者的兒子，在半路相遇。當時，滿財長者得到女兒，就帶回滿富城中。那時，滿富城中的人們各自製定限制：『如果這個城裡有女子嫁到其他國家，將處以重刑；如果從其他國家娶媳婦帶入本國，也將處以重刑。』當時，那個國家有六千梵志，是國人所敬奉的。限制中說：『如果有人違反規定，就要供養六千梵志。』當時，長者知道自己違反了規定，就供養了六千梵志。

English version: The elder Anathapindika said, 'If my daughter is to marry into your family, the treasures I will provide will be countless, and you should also provide countless treasures.' The elder Purna asked, 'How much treasure do you require now?' The elder Anathapindika said, 'I now require sixty thousand gold pieces.' At that time, the elder Purna immediately gave sixty thousand gold pieces. Then, the elder Anathapindika thought, 'Even with this method of delaying, I still cannot stop him.' So he said to the elder Purna, 'If I am to marry my daughter, I should ask the Buddha. If the World Honored One has any teachings, I will follow them.' At that time, the elder Anathapindika pretended to have business, as if he were going out, and went to where the World Honored One was, bowed his head to his feet, and stood to one side. Then, the elder Anathapindika said to the World Honored One, 'The daughter of Sumati is being sought in marriage by the elder Purna of Purna City. Is it permissible to marry her to him, or is it not permissible?' The World Honored One said, 'If the daughter of Sumati marries into that country, she will greatly benefit and liberate countless people.' At that time, the elder Anathapindika thought, 'The World Honored One, through skillful means, knows that she should marry into that place.' Then, the elder bowed his head to the Buddha's feet, circled him three times, and then withdrew, returning home to prepare various delicacies to entertain the elder Purna. The elder Purna said, 'What am I to do with this food? Will you marry your daughter to me or not?' Anathapindika said, 'If you are willing, then it can be agreed upon. In fifteen days, have your son come here.' Having said this, he withdrew. At that time, the elder Purna prepared the necessary items, rode in a feathered carriage, and came from eighty yojanas away. The elder Anathapindika also adorned his daughter, bathed her with fragrant incense, and rode in a feathered carriage, taking his daughter to meet the son of the elder Purna, and they met halfway. Then, the elder Purna obtained the daughter and took her back to Purna City. At that time, the people of Purna City each made restrictions: 'If a woman from this city marries into another country, she will be severely punished; if a woman is brought into this country from another country, she will also be severely punished.' At that time, there were six thousand Brahmins in that country, who were revered by the people. The restriction stated: 'If anyone violates the rules, they must provide food for six thousand Brahmins.' At that time, the elder knew that he had violated the rules, so he provided food for six thousand Brahmins.

。然梵志所食炙食豬肉，及豬肉羹、重釀之酒；又梵志所著衣服，或被白㲲成被毳衣，然彼梵志之法入國之時，以衣偏著右肩半身露見。爾時，長者即白：「時到，飲食已具。」是時六千梵志，皆偏著衣裳半身露見入長者家。

時長者見梵志來，膝行前迎恭敬作禮，最大梵志舉手稱善，前抱長者項往詣坐所，余梵志者各隨次而坐。爾時，六千梵志坐已定訖，時長者語修摩提女曰：「汝自莊嚴向我等師作禮。」修摩提女報曰：「止止大家！我不堪任向裸人作禮。」長者曰：「此非裸人，非不有慚，但所著衣者是其法服。」修摩提女曰：「此無慚愧之人，皆共露形體在外，有何法服之用？長者愿聽，世尊亦說有二事因緣世人所貴，所謂有慚有愧。若當無此二事者，則父母、兄弟、宗族、五親，尊卑高下則不可分別，如今雞、犬、豬、羊、驢、騾之屬，皆共同類無有尊卑，以有此二法在世故，則有尊卑之序。然此等之人離此二法，以雞犬豬羊驢騾同群，實不堪任向作禮拜。」

時修摩提夫語其婦曰：「汝今可起向我等師作禮，此諸人皆是我所事之天。」修摩提女報曰：「且止族姓子！我不堪任向此無慚愧裸人作禮，我今是人向驢犬作禮。」夫復語曰：「止止！貴女勿作是言，自護汝口勿有所犯，此亦非驢非狂惑，但所著之衣正是法衣。」是時修摩提涕零悲泣，顏色變異並作是語：「我父母五親，寧形五刖斷其命根，終不墮邪見之中。」時六千梵志，各共高聲而作是說：「止止！長者！何故使此婢罵詈乃爾？若見請者時供辦飲食

現代漢語譯本：然而，那些婆羅門吃的烤豬肉、豬肉羹和重釀的酒；還有他們穿的衣服，有時是白色粗布做成的，有時是毛織的衣服。而且，這些婆羅門按照他們的規矩進入國家時，會把衣服偏袒地披在右肩上，露出半個身子。當時，長者就說：『時間到了，飯菜已經準備好了。』這時，六千個婆羅門都偏袒著衣服，露出半個身子進入長者的家。長者看到婆羅門來了，就跪著向前迎接，恭敬地行禮。最大的婆羅門舉起手表示讚許，然後上前擁抱長者的脖子，一起走到座位上。其餘的婆羅門也依次坐下。當時，六千個婆羅門都坐定后，長者對修摩提女說：『你好好打扮一下，去向我們的老師們行禮。』修摩提女回答說：『住口，大家！我不能向裸體的人行禮。』長者說：『他們不是裸體的人，他們不是沒有羞恥心，只是他們穿的衣服是他們的法服。』修摩提女說：『這些人沒有羞恥心，都把身體暴露在外，有什麼法服可言？長者請聽我說，世尊也說過，世人所看重的是兩種因緣，那就是有慚愧心。如果沒有這兩種心，那麼父母、兄弟、宗族、五親，尊卑高下就無法區分，就像現在的雞、犬、豬、羊、驢、騾等，都同屬一類，沒有尊卑之分。正因為世上有這兩種法，才有了尊卑的秩序。然而，這些人卻拋棄了這兩種法，和雞犬豬羊驢騾一樣，實在不值得我向他們行禮。』當時，修摩提的丈夫對妻子說：『你現在可以起來向我們的老師們行禮，這些人都是我所侍奉的天神。』修摩提女回答說：『住口，族姓子！我不能向這些沒有羞恥心的裸體人行禮，我這是人向驢犬行禮。』丈夫又說：『住口！貴女不要說這樣的話，保護好你的嘴，不要犯錯，他們也不是驢也不是瘋子，他們穿的衣服正是法衣。』這時，修摩提流著眼淚悲傷地哭泣，臉色都變了，並說道：『我寧願父母五親被砍斷手腳，斷送性命，也絕不墮入邪見之中。』當時，六千個婆羅門一起高聲說道：『住口！長者！為什麼讓這個婢女這樣辱罵我們？如果看到請客的人，就應該準備好飲食。』

English version: However, the Brahmins ate roasted pork, pork soup, and heavily brewed wine; and the clothes they wore were sometimes made of white coarse cloth, and sometimes of wool. Moreover, when these Brahmins entered a country according to their rules, they would drape their clothes over their right shoulder, exposing half of their body. At that time, the elder said, 'The time has come, and the food is ready.' At this time, six thousand Brahmins all draped their clothes, exposing half of their bodies, and entered the elder's house. When the elder saw the Brahmins coming, he knelt forward to greet them and respectfully bowed. The eldest Brahmin raised his hand to express approval, then stepped forward to embrace the elder's neck and went to the seat together. The rest of the Brahmins also sat down in order. At that time, after the six thousand Brahmins were all seated, the elder said to Sumati's daughter, 'You should dress up and pay respects to our teachers.' Sumati's daughter replied, 'Stop, everyone! I cannot pay respects to naked people.' The elder said, 'They are not naked people, they are not without shame, but the clothes they wear are their religious garments.' Sumati's daughter said, 'These people have no shame, they expose their bodies, what religious garments are there to speak of? Elder, please listen to me, the World Honored One also said that there are two causes that the world values, that is, having a sense of shame and a sense of guilt. If there are no such two things, then parents, brothers, clans, five relatives, and the distinction between high and low cannot be distinguished, just like the current chickens, dogs, pigs, sheep, donkeys, mules, etc., all belong to the same category, without distinction between high and low. It is because there are these two laws in the world that there is an order of high and low. However, these people have abandoned these two laws, and are the same as chickens, dogs, pigs, sheep, donkeys, and mules, and are really not worthy of me to pay respects to them.' At that time, Sumati's husband said to his wife, 'You can now get up and pay respects to our teachers, these people are the gods I serve.' Sumati's daughter replied, 'Stop, son of a clan! I cannot pay respects to these shameless naked people, I am a human paying respects to donkeys and dogs.' The husband said again, 'Stop! Noble lady, do not say such things, protect your mouth, do not make mistakes, they are neither donkeys nor madmen, but the clothes they wear are the religious garments.' At this time, Sumati wept sadly, her face changed, and she said, 'I would rather have my parents and five relatives have their hands and feet cut off, and their lives ended, than fall into wrong views.' At that time, six thousand Brahmins all said loudly, 'Stop! Elder! Why do you let this maid insult us like this? If you see the person who invites you, you should prepare food.'

。」是時長者及修摩提夫，即辦豬肉、豬肉羹、重釀之酒，飯六千梵志皆使充足。諸梵志食已，少多論議，便起而去。

是時，滿財長者在高樓上，煩冤愁惋獨坐思惟：「我今取此女來，便為破家，無異辱我門戶。」是時，有梵志名修跋，得五通亦得諸禪，然滿財長者所見貴重。時修跋梵志而作是念：「我與長者別來日久，今可往相見。」是時，梵志入滿富城往詣長者家，問守門者曰：「長者今為所在？」守門人報曰：「長者在樓上，極為愁憂大不可言。」時梵志徑上樓，與長者相見，梵志問長者曰：「何故愁憂乃至於斯？無縣官、盜賊、水火災變所侵枉乎？有非家中不和順耶？」長者報曰：「無有縣官、盜賊之變，但小家中事緣不遂。」梵志問曰：「愿聞其狀，有何事緣？」長者報曰：「昨日為兒娶婦又犯國限，五親被辱請師在舍，將兒婦往禮拜而不從命。」梵志修跋報曰：「此女家者為在何國，近遠娉娶？」長者曰：「此女舍衛城中阿那邠邸女。」時，彼梵志修跋聞此語已，憐然驚怪兩手掩耳，而作是說：「咄咄長者！甚奇甚特！此女乃能故在，又不自殺、不投樓下，甚是大幸！所以然者？此女所事之師，皆是梵行之人，今日現在，甚奇甚特！」長者曰：「我聞汝語復欲嗤笑。所以然者？汝為外道異學，何故嘆譽沙門釋種子行？此女所事之師，有何威德有何神變？」梵志報曰：「長者！欲聞此女師神德乎？我今粗說其源。」長者曰：「愿聞其說。」

梵志報曰：「我昔日詣雪山北人間乞食，得食已飛來詣阿耨達泉

『那時，是年長的施主和修摩提的丈夫，他們準備了豬肉、豬肉羹和重釀的酒，讓六千位婆羅門都吃得飽足。婆羅門們吃完后，稍微議論了一番，就起身離開了。當時，滿財長者在高樓上，煩惱憂愁地獨自坐著思考：『我今天把這個女子娶來，就會導致家破人亡，無異於玷污我的家門。』這時，有一位名叫修跋的婆羅門，他獲得了五神通，也獲得了各種禪定，而且滿財長者非常看重他。當時，修跋婆羅門心想：『我與長者分別已經很久了，現在可以去見見他。』於是，婆羅門進入滿富城，前往長者家，問守門人說：『長者現在在哪裡？』守門人回答說：『長者在樓上，非常憂愁，難以言表。』當時，婆羅門直接上了樓，與長者相見，婆羅門問長者說：『為什麼如此憂愁？難道是遭受了官府、盜賊、水火災害的侵擾嗎？還是家中不和睦呢？』長者回答說：『沒有官府、盜賊的災禍，只是家中一些事情不順利。』婆羅門問道：『希望聽聽具體情況，到底是什麼事？』長者回答說：『昨天為兒子娶媳婦，又觸犯了國法，五親都受到了侮辱，請了老師在家，想帶兒媳去禮拜，她卻不聽從命令。』婆羅門修跋回答說：『這個女子的家在哪個國家，是遠嫁還是近娶？』長者說：『這個女子是舍衛城中給孤獨長者的女兒。』當時，那位婆羅門修跋聽到這話后，驚訝地用雙手摀住耳朵，說道：『哎呀，長者！真是太奇怪了！這個女子竟然還活著，沒有自殺、沒有跳樓，真是太幸運了！這是為什麼呢？因為這個女子所侍奉的老師，都是修行梵行的人，今天還活著，真是太奇怪了！』長者說：『我聽了你的話，反而想嘲笑你。這是為什麼呢？因為你是外道異學，為什麼讚美沙門釋迦的修行？這個女子所侍奉的老師，有什麼威德，有什麼神通變化？』婆羅門回答說：『長者！想聽聽這個女子的老師的神通功德嗎？我現在簡單地說說它的由來。』長者說：『希望聽聽。』婆羅門回答說：『我以前去雪山北邊的人間乞食，得到食物后，就飛到阿耨達泉。

'At that time, it was the elder benefactor and the husband of Sumati, who prepared pork, pork soup, and heavily brewed wine, providing enough for six thousand Brahmins. After the Brahmins had eaten, they discussed a little and then got up and left. At that time, the elder Mandana was on the upper floor, sitting alone in distress and worry, thinking: 'If I take this woman today, it will lead to the ruin of my family, no different from disgracing my household.' At this time, there was a Brahmin named Subha, who had attained the five supernatural powers and various meditative states, and was highly regarded by the elder Mandana. At that time, the Brahmin Subha thought: 'It has been a long time since I parted from the elder, now I can go and see him.' So, the Brahmin entered the city of Mandana and went to the elder's house, asking the gatekeeper: 'Where is the elder now?' The gatekeeper replied: 'The elder is upstairs, extremely worried, beyond words.' At that time, the Brahmin went straight upstairs and met the elder. The Brahmin asked the elder: 'Why are you so worried? Have you been wronged by officials, thieves, or fire and water disasters? Or is there disharmony in the family?' The elder replied: 'There are no disasters from officials or thieves, but some things in the family are not going well.' The Brahmin asked: 'I would like to hear the details, what is the matter?' The elder replied: 'Yesterday, I married a wife for my son and also violated the national law, my five relatives were humiliated, I invited a teacher to the house, wanting to take my daughter-in-law to worship, but she refused to obey.' The Brahmin Subha replied: 'Which country is this woman's family from, is it a distant or close marriage?' The elder said: 'This woman is the daughter of Anathapindika in Sravasti.' At that time, when the Brahmin Subha heard this, he was startled and covered his ears with both hands, saying: 'Oh, elder! How strange and special! This woman is still alive, not having committed suicide or jumped from the building, it is very fortunate! Why is that? Because the teachers this woman serves are all people who practice pure conduct, they are still alive today, it is very strange and special!' The elder said: 'When I hear your words, I want to laugh at you. Why is that? Because you are a heretic, why do you praise the practice of the Shramana Shakya's descendants? What power and supernatural changes do the teachers this woman serves have?' The Brahmin replied: 'Elder! Do you want to hear about the supernatural virtues of this woman's teacher? I will now briefly tell you its origin.' The elder said: 'I would like to hear it.' The Brahmin replied: 'I used to go to the human realm north of the Himalayas to beg for food, and after getting food, I flew to Anavatapta Lake.'

。時彼天龍鬼神遙見我來，皆獲持刀劍而來向我，並語我言：『修跋仙士！莫來止此泉邊，莫污辱此泉，設不隨我語者，正爾命根斷壞。』我聞此語，即離彼泉不遠而食。長者當知，此女所事之師，最小弟子名均頭沙彌，亦至雪山北乞食，飛來詣阿耨達泉，叉手淚冢間死人之衣血垢污染。是時阿耨達大神天龍鬼神，皆起前迎恭敬問訊：『善來人師！可就此坐。』時均頭沙彌往至泉水之處。又復長者，當泉水中央有純金之案，爾時，沙彌以此死人之衣，漬著水中卻後坐食，食竟蕩缽，在金案上結跏趺坐，正身正意繫念在前便入初禪。從初禪起入第二禪，從第二禪起入第三禪，從第三禪起入第四禪，從第四禪起入空處，從空處起入識處，從識處起入不用處，從不用處起入有想無想處，從有想無想處起入滅盡三昧，從滅盡三昧起入焰光三昧，從焰光三昧起入水氣三昧，從水氣三昧起入焰光三昧，次復入滅盡三昧，次復入有想無想三昧，次復入不用處三昧，次復入識處三昧，次復入空處三昧，次復入四禪，次復入三禪，次復入二禪，次復入初禪，從初禪起而浣死人之衣。是時，天龍鬼神，或與蹋衣者，或以水澆者，或取水而飲者。爾時，浣衣已舉著空中而曝之，爾時，彼沙彌收攝衣已，便飛在空中還歸所在

現代漢語譯本：當時，那些天龍鬼神遠遠看見我來，都拿著刀劍來向我，並對我說：『修跋仙士！不要來這裡泉邊，不要玷污這泉水，如果不聽我的話，就立刻斷絕你的性命。』我聽到這話，就離開那泉水不遠的地方吃飯。長者您要知道，這女子所侍奉的老師，最小的弟子名叫均頭沙彌，也到雪山北邊乞食，飛到阿耨達泉，用手拿著沾滿死人衣服血污的衣服。這時，阿耨達大神、天龍鬼神，都起身向前迎接，恭敬地問候：『善來人師！請在這裡坐。』當時，均頭沙彌走到泉水邊。還有，長者，在泉水中央有一個純金的桌案，那時，沙彌用這件死人的衣服，浸在水中，然後坐下吃飯，吃完飯後洗缽，在金桌案上結跏趺坐，端正身體，集中意念，進入初禪。從初禪起身進入第二禪，從第二禪起身進入第三禪，從第三禪起身進入第四禪，從第四禪起身進入空無邊處，從空無邊處起身進入識無邊處，從識無邊處起身進入無所有處，從無所有處起身進入非想非非想處，從非想非非想處起身進入滅盡定，從滅盡定起身進入火焰光三昧，從火焰光三昧起身進入水氣三昧，從水氣三昧起身進入火焰光三昧，接著又進入滅盡定，接著又進入非想非非想三昧，接著又進入無所有處三昧，接著又進入識無邊處三昧，接著又進入空無邊處三昧，接著又進入四禪，接著又進入三禪，接著又進入二禪，接著又進入初禪，從初禪起身，然後洗滌死人的衣服。這時，天龍鬼神，有的幫著踩衣服，有的用水澆衣服，有的取水喝。當時，洗完衣服后，把衣服舉到空中晾曬，那時，那沙彌收好衣服后，就飛到空中回到他所在的地方。現代漢語譯本：當時，那些天龍鬼神遠遠看見我來，都拿著刀劍來向我，並對我說：『修跋仙士！不要來這裡泉邊，不要玷污這泉水，如果你不聽我的話，就立刻要你的命。』我聽到這話，就離開那泉水不遠的地方吃飯。長者，你要知道，這女子所侍奉的老師，他最小的弟子名叫均頭沙彌，也到雪山北邊乞食，飛到阿耨達泉，用手拿著沾滿死人衣服血污的衣服。這時，阿耨達大神、天龍鬼神，都起身向前迎接，恭敬地問候：『善來人師！請在這裡坐。』當時，均頭沙彌走到泉水邊。還有，長者，在泉水中央有一個純金的桌案，那時，沙彌用這件死人的衣服，浸在水中，然後坐下吃飯，吃完飯後洗缽，在金桌案上結跏趺坐，端正身體，集中意念，進入初禪。從初禪起身進入第二禪，從第二禪起身進入第三禪，從第三禪起身進入第四禪，從第四禪起身進入空無邊處，從空無邊處起身進入識無邊處，從識無邊處起身進入無所有處，從無所有處起身進入非想非非想處，從非想非非想處起身進入滅盡定，從滅盡定起身進入火焰光三昧，從火焰光三昧起身進入水氣三昧，從水氣三昧起身進入火焰光三昧，接著又進入滅盡定，接著又進入非想非非想三昧，接著又進入無所有處三昧，接著又進入識無邊處三昧，接著又進入空無邊處三昧，接著又進入四禪，接著又進入三禪，接著又進入二禪，接著又進入初禪，從初禪起身，然後洗滌死人的衣服。這時，天龍鬼神，有的幫著踩衣服，有的用水澆衣服，有的取水喝。當時，洗完衣服后，把衣服舉到空中晾曬，那時，那沙彌收好衣服后，就飛到空中回到他所在的地方。

English version: At that time, the heavenly dragons, ghosts, and spirits, seeing me from afar, all came towards me with swords and said to me, 'Ascetic Subha! Do not come to this spring, do not defile this spring. If you do not obey our words, your life will be cut short immediately.' Hearing these words, I left the spring and ate not far away. Elder, you should know that the teacher this woman serves, his youngest disciple named Juntou Samanera, also went to the north of the Snowy Mountains to beg for food, and flew to Anavatapta Lake, holding a dead man's clothes stained with blood and dirt. At that time, the great god of Anavatapta, the heavenly dragons, ghosts, and spirits, all rose to greet him respectfully and asked, 'Welcome, teacher! Please sit here.' Then, Juntou Samanera went to the spring. Furthermore, elder, in the center of the spring, there was a pure gold table. At that time, the Samanera soaked the dead man's clothes in the water, then sat down to eat. After eating, he washed his bowl, sat cross-legged on the gold table, straightened his body, focused his mind, and entered the first dhyana. From the first dhyana, he rose and entered the second dhyana, from the second dhyana he rose and entered the third dhyana, from the third dhyana he rose and entered the fourth dhyana, from the fourth dhyana he rose and entered the sphere of infinite space, from the sphere of infinite space he rose and entered the sphere of infinite consciousness, from the sphere of infinite consciousness he rose and entered the sphere of nothingness, from the sphere of nothingness he rose and entered the sphere of neither perception nor non-perception, from the sphere of neither perception nor non-perception he rose and entered the cessation of perception and feeling, from the cessation of perception and feeling he rose and entered the flame light samadhi, from the flame light samadhi he rose and entered the water vapor samadhi, from the water vapor samadhi he rose and entered the flame light samadhi, then he entered the cessation of perception and feeling again, then he entered the samadhi of neither perception nor non-perception again, then he entered the samadhi of nothingness again, then he entered the samadhi of infinite consciousness again, then he entered the samadhi of infinite space again, then he entered the four dhyanas, then he entered the three dhyanas, then he entered the two dhyanas, then he entered the first dhyana, from the first dhyana he rose and washed the dead man's clothes. At that time, the heavenly dragons, ghosts, and spirits, some helped to tread the clothes, some poured water on the clothes, and some took water to drink. At that time, after washing the clothes, he lifted them into the air to dry. Then, the Samanera collected the clothes and flew into the air, returning to his place. English version: At that time, those heavenly dragons, ghosts, and spirits, seeing me from afar, all came towards me with swords and said to me, 'Ascetic Subha! Do not come to this spring, do not defile this spring. If you do not obey our words, your life will be taken immediately.' Hearing these words, I left the spring and ate not far away. Elder, you should know that the teacher this woman serves, his youngest disciple named Juntou Samanera, also went to the north of the Snowy Mountains to beg for food, and flew to Anavatapta Lake, holding a dead man's clothes stained with blood and dirt. At that time, the great god of Anavatapta, the heavenly dragons, ghosts, and spirits, all rose to greet him respectfully and asked, 'Welcome, teacher! Please sit here.' Then, Juntou Samanera went to the spring. Furthermore, elder, in the center of the spring, there was a pure gold table. At that time, the Samanera soaked the dead man's clothes in the water, then sat down to eat. After eating, he washed his bowl, sat cross-legged on the gold table, straightened his body, focused his mind, and entered the first dhyana. From the first dhyana, he rose and entered the second dhyana, from the second dhyana he rose and entered the third dhyana, from the third dhyana he rose and entered the fourth dhyana, from the fourth dhyana he rose and entered the sphere of infinite space, from the sphere of infinite space he rose and entered the sphere of infinite consciousness, from the sphere of infinite consciousness he rose and entered the sphere of nothingness, from the sphere of nothingness he rose and entered the sphere of neither perception nor non-perception, from the sphere of neither perception nor non-perception he rose and entered the cessation of perception and feeling, from the cessation of perception and feeling he rose and entered the flame light samadhi, from the flame light samadhi he rose and entered the water vapor samadhi, from the water vapor samadhi he rose and entered the flame light samadhi, then he entered the cessation of perception and feeling again, then he entered the samadhi of neither perception nor non-perception again, then he entered the samadhi of nothingness again, then he entered the samadhi of infinite consciousness again, then he entered the samadhi of infinite space again, then he entered the four dhyanas, then he entered the three dhyanas, then he entered the two dhyanas, then he entered the first dhyana, from the first dhyana he rose and washed the dead man's clothes. At that time, the heavenly dragons, ghosts, and spirits, some helped to tread the clothes, some poured water on the clothes, and some took water to drink. At that time, after washing the clothes, he lifted them into the air to dry. Then, the Samanera collected the clothes and flew into the air, returning to his place.

。長者當知，我爾時遙見而不得近，此女所事之師最小弟子有此神力，況復最大弟子有何可及乎？何況彼師如來、至真、等正覺，而可及乎？觀此義已而作是說，甚奇甚特！此女乃能而不自殺、不斷命根？」

是時長者語梵志曰：「我等可得見此女所事師乎？」梵志報曰：「可還問此女。」是時長者問須摩提女曰：「吾今欲得見汝所事師，能使來不乎？」時女聞已，歡喜踴躍不能自勝，而作是說：「愿時辦具飲食，明日如來當來至此，及比丘僧。」長者報曰：「汝今自請吾不解法。」是時長者女沐浴身體，手執香火上高樓上，叉手向如來而作是說：「唯愿世尊！當善觀察無能見頂者。然世尊，無事不知無事不察，女今在此困厄，唯世尊當善察。」又以此偈而頌曰：

「觀世靡不周，　　佛眼之所察，降鬼諸神王，　　及降鬼子母。如彼啖人鬼，　　取人指作鬘，后復欲害母，　　然佛取降之。又在羅閱城，　　暴象欲來害，且如自歸命，　　諸天嘆善哉。復至烏持國，　　復值惡龍王，見密跡力士，　　而龍自歸命。諸變不可計，　　皆使立正道，我今復值厄，　　唯愿尊屈神。」爾時香如雲，　　懸在虛空中，遍滿祇洹舍，　　住在如來前。諸釋虛空中，　　歡喜而禮佛，又見香在前，　　須摩提所請。雨諸種種華，　　而不可稱量，悉滿祇洹林，　　如來笑放光。

爾時，阿難見祇洹中有此妙香，見已至世尊所，到已頭面禮足在一面立

現代漢語譯本：長者應當知道，我當時遠遠地看見卻無法靠近，這個女子所侍奉的老師最小的弟子就有這樣的神力，更何況是最大的弟子又會達到什麼程度呢？更何況他的老師是如來、至真、等正覺，又怎麼能比得上呢？觀察到這個道理后，我才說出這樣的話，真是太神奇太特別了！這個女子竟然能夠不自殺、不斷絕自己的生命？' 當時，長者對梵志說：'我們能見到這個女子所侍奉的老師嗎？'梵志回答說：'可以去問這個女子。'當時，長者問須摩提女說：'我現在想見你所侍奉的老師，能請他來嗎？'當時，女子聽了，歡喜雀躍，不能自已，就說：'希望您準備好飲食，明天如來會來到這裡，還有比丘僧。'長者回答說：'你親自邀請，我不懂這些規矩。'當時，長者的女兒沐浴身體，手持香火登上高樓，合掌向如來祈禱說：'唯愿世尊！能夠善於觀察那些無法見到您頭頂的人。然而世尊，沒有什麼是您不知道、不瞭解的，女兒現在身處困境，唯愿世尊能夠明察。'又用偈頌說道： '觀察世間無所不周，佛眼所能洞察，降伏鬼神諸王，以及降伏鬼子母。就像那個吃人的鬼，取人的手指做成花鬘，後來又想殺害自己的母親，然而佛陀卻降伏了他。又在羅閱城，暴象想要來加害，但當它自己歸順時，諸天都讚歎說善哉。又到了烏持國，又遇到惡龍王，見到密跡力士，龍王就自己歸順了。種種變化不可計數，都使他們走上正道，我現在又遇到困境，唯愿世尊您能屈尊降臨。' 當時，香氣如雲，懸在虛空中，遍滿祇洹精舍，停留在如來面前。諸天在虛空中，歡喜地禮拜佛陀，又看到香氣在前，是須摩提所請。降下種種鮮花，數量不可稱量，全部充滿祇洹林，如來微笑放光。當時，阿難看到祇洹精舍中有這種奇妙的香氣，看到后就來到世尊那裡，到後頭面禮足，站在一邊。

English version: The elder should know that at that time I saw from afar but could not approach. The youngest disciple of the teacher this girl serves has such divine power, let alone what the eldest disciple might achieve? And how can his teacher, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, be compared? Having observed this principle, I then spoke these words, how marvelous and extraordinary! This girl is actually able not to commit suicide and not to end her own life?' At that time, the elder said to the Brahmin, 'Can we see the teacher this girl serves?' The Brahmin replied, 'You can ask this girl.' At that time, the elder asked Sumati, the girl, 'I now wish to see the teacher you serve, can you invite him to come?' At that time, the girl, upon hearing this, was overjoyed and could not contain herself, and said, 'I hope you will prepare food, tomorrow the Tathagata will come here, along with the assembly of monks.' The elder replied, 'You invite him yourself, I do not understand these customs.' At that time, the elder's daughter bathed her body, held incense and fire, ascended to the high tower, and with palms joined, prayed to the Tathagata, saying, 'May the World Honored One! Be able to observe those who cannot see the top of your head. However, World Honored One, there is nothing you do not know or understand, your daughter is now in distress, may the World Honored One be able to discern.' And she also spoke in verse: 'Observing the world without exception, what the Buddha's eye can perceive, subduing the kings of ghosts and gods, and subduing the demon mother. Like that man-eating ghost, who took people's fingers to make a garland, and later wanted to kill his own mother, but the Buddha subdued him. Also in Rajagriha, a violent elephant wanted to harm, but when it submitted itself, the gods all praised, saying, 'Well done.' Also in the country of Uchi, they encountered an evil dragon king, seeing the Vajrapani, the dragon king submitted himself. The various transformations are countless, all leading them to the right path, I am now in distress again, may the Honored One condescend to come.' At that time, the fragrance was like clouds, suspended in the void, filling the Jetavana Monastery, and staying before the Tathagata. The gods in the void, joyfully bowed to the Buddha, and also saw the fragrance in front, which was Sumati's invitation. Various flowers rained down, in immeasurable quantities, completely filling the Jetavana Grove, and the Tathagata smiled and emitted light. At that time, Ananda saw this wonderful fragrance in the Jetavana Monastery, and after seeing it, he went to the World Honored One, and after arriving, he bowed his head to his feet and stood to one side.

。爾時，阿難白世尊言：「唯愿世尊！此是何等香遍滿祇洹精舍中？」世尊告曰：「此香是佛使，滿富城中須摩提女所請。汝今呼諸比丘盡集一處而行籌，作是告敕：『諸有比丘漏盡阿羅漢得神足者便取捨羅，明日當詣滿富城中，受須摩提請。』」阿難白佛：「如是。世尊！」是時阿難受佛教已，即集諸比丘在普會講堂而作是念：「諸有得道阿羅漢者須取捨羅，明當往受須摩提請。」當於爾時，眾僧上座名曰君頭波嘆，得須陀洹，結使未盡不得神足，是時上座而作是念：「我今大眾之中最是上座，又結使未盡未得神足，我明日不能得至滿富城中食。然如來眾中最下坐者，名均頭沙彌，此有神足有大威力，得至彼受請，我今亦當往受彼請。」爾時，上座以心清凈，居在學地而受舍羅。爾時，世尊以天眼清凈見君頭波嘆居在學地，而受舍羅得無學。爾時，世尊告諸比丘：「我弟子中第一受舍羅者，君頭波嘆比丘是。」爾時，世尊告諸神足比丘：「大目犍連！大迦葉！阿那律！離越！須菩提！優毗迦葉！摩訶匹那！尊者羅云！均利半持！均頭沙彌！汝等以神足先往至彼城中。」諸比丘對曰：「如是世尊！」

是時眾僧使人名曰干荼，明日清且躬負大釜，飛在空中往至彼城。是時，彼長者及諸人民，上高樓上欲覲世尊，遙見使人負釜而來。時長者與女便說此偈：

「白衣而長髮，　　露身如疾風，又復負大釜，　　此是汝師耶？」

是時女復以偈報曰：

「此非尊弟子，　　如來之使人，三道具五通，　　此人名干荼

現代漢語譯本：當時，阿難對世尊說：『世尊，請問這是什麼香氣，竟然瀰漫了整個祇洹精舍？』世尊告訴他：『這香氣是佛的使者帶來的，是滿富城中須摩提女子邀請我們所致。你現在召集所有比丘到一處，然後進行抽籤，並宣告說：『凡是已經斷盡煩惱、證得阿羅漢果、獲得神通的比丘，就拿取捨羅，明天前往滿富城，接受須摩提的邀請。』阿難回答佛說：『是的，世尊！』當時，阿難接受佛的教誨后，就召集所有比丘到普會講堂，心中想：『凡是已經得道的阿羅漢，都應該拿取捨羅，明天前往接受須摩提的邀請。』當時，僧團中一位名叫君頭波嘆的上座，雖然證得須陀洹果，但煩惱未盡，沒有獲得神通。這位上座心想：『我雖然在大眾中是最年長的，但煩惱未盡，沒有獲得神通，明天恐怕不能到滿富城去吃飯。然而，如來弟子中最年輕的沙彌均頭，他有神通，有大威力，可以去接受邀請，我也應該去接受邀請。』當時，這位上座以清凈的心，雖然還在學習的階段，也拿取了舍羅。這時，世尊以清凈的天眼，看到君頭波嘆雖然還在學習階段，卻拿取了舍羅，並且即將證得無學果。於是，世尊告訴眾比丘：『我的弟子中，第一個拿取捨羅的，是君頭波嘆比丘。』接著，世尊告訴那些有神通的比丘：『大目犍連、大迦葉、阿那律、離越、須菩提、優毗迦葉、摩訶匹那、尊者羅云、均利半持、均頭沙彌，你們用神通先到那個城裡去。』眾比丘回答說：『是的，世尊！』當時，僧團派了一個名叫干荼的人，第二天清晨，親自揹著大鍋，飛到空中，前往那個城市。當時，那位長者和人民，登上高樓想要瞻仰世尊，遠遠地看到有人揹著鍋飛來。長者和他的女兒就說了這首偈：『白衣長髮，裸露身體像疾風一樣，又揹著大鍋，這個人是你的老師嗎？』當時，女兒又用偈回答說：『這不是尊者的弟子，而是如來的使者，他具足三法，有五種神通，這個人名叫干荼。』

English version: At that time, Ananda said to the World Honored One, 'World Honored One, what is this fragrance that pervades the entire Jeta Grove?' The World Honored One replied, 'This fragrance is from the Buddha's messenger, due to the invitation of Sumati, a woman in the city of Purna. Now, gather all the monks in one place and draw lots, announcing, 'Any monk who has exhausted their defilements, attained Arhatship, and gained supernatural powers should take a lot. Tomorrow, go to the city of Purna to accept Sumati's invitation.' Ananda replied to the Buddha, 'Yes, World Honored One!' Then, Ananda, having received the Buddha's instructions, gathered all the monks in the assembly hall, thinking, 'All Arhats who have attained the Way should take a lot and go to accept Sumati's invitation tomorrow.' At that time, an elder monk named Kuntapothana, who had attained the Srotapanna stage but had not exhausted his defilements and had not gained supernatural powers, thought, 'Although I am the most senior in the assembly, I have not exhausted my defilements and have not gained supernatural powers. I may not be able to go to Purna to eat tomorrow. However, the youngest novice monk, Kuntashramana, has supernatural powers and great strength and can go to accept the invitation. I should also go to accept the invitation.' At that time, the elder monk, with a pure mind, though still in the learning stage, took a lot. Then, the World Honored One, with his pure heavenly eye, saw Kuntapothana, though still in the learning stage, take a lot and was about to attain the stage of no more learning. The World Honored One then told the monks, 'Among my disciples, the first to take a lot is the monk Kuntapothana.' Then, the World Honored One told the monks with supernatural powers, 'Mahamaudgalyayana, Mahakasyapa, Anuruddha, Revata, Subhuti, Upakasyapa, Mahapinna, Venerable Rahula, Kunlipandita, and Kuntashramana, you should use your supernatural powers to go to that city first.' The monks replied, 'Yes, World Honored One!' At that time, the monastic community sent a person named Kanda, who, the next morning, personally carried a large pot, flew into the air, and went to that city. At that time, the elder and the people, having climbed to the top of a high building to see the World Honored One, saw someone carrying a pot flying from afar. The elder and his daughter then spoke this verse: 'Clothed in white with long hair, his body exposed like a swift wind, and carrying a large pot, is this your teacher?' Then, the daughter replied with a verse: 'This is not the Venerable One's disciple, but the Tathagata's messenger. He possesses the three trainings and five supernatural powers. This person is named Kanda.'

。」

爾時，干荼使人繞城三匝往詣長者家。

是時，均頭沙彌化作五百華樹，色若干種皆悉敷析，其色甚好優缽蓮華，如是之華不可計限，往詣彼城。是時，長者遙見沙彌來，復以此偈問曰：

「此華若干種，　　盡在虛空中，又有神足人，　　為是汝師乎？」

「須跋前所說，　　泉上沙彌者，師名舍利弗，　　是彼之弟子。」

是時均頭沙彌繞城三匝，往詣長者家。是時，尊者般特化作五百頭牛，衣毛皆青，在牛上結跏趺坐往詣彼城。是時長者遙見，復以此偈問女曰：

「此諸大群牛，　　衣毛皆青色，在上而獨坐，　　此是汝師耶？」

女復以偈報曰：

「能化千比丘，　　在耆城園中，心神極為明，　　此名為般特。」

爾時，尊者周利般特繞彼城三匝已往詣長者家。

爾時，羅云復化作五百孔雀，色若干種，在上結跏趺坐往詣彼城。長者見已，復以此偈問女曰：

「此五百孔雀，　　其色甚為妙，如彼軍大將，　　此是汝師耶？」

時女復以此偈報曰：

「如來說禁戒，　　一切無所犯，于戒能護戒，　　佛子羅云者。」

是時羅云繞城三匝往詣長者家。

是時，尊者迦匹那化作五百金翅鳥極為勇猛，在上結跏趺坐往詣彼城。時長者遙見已，復以此偈問女曰：

「五百金翅鳥，　　極為盛勇猛，在上無所畏，　　此是汝師耶？」

時女以偈報曰：

「能行出入息，　　迴轉心善行，慧力極勇盛，　　此名迦匹那

當時，干荼派人繞城三圈前往長者家。這時，均頭沙彌化作五百棵花樹，顏色各異，都盛開著，花色非常漂亮，像優缽羅花一樣，這樣的花數不勝數，前往那座城。這時，長者遠遠看見沙彌來了，又用偈語問道：『這些花有各種顏色，都懸在空中，又有一個有神通的人，是你的老師嗎？』這時，女子又用偈語回答說：『須跋之前所說的，泉水邊的沙彌，老師名叫舍利弗，是他的弟子。』這時，均頭沙彌繞城三圈，前往長者家。這時，尊者般特化作五百頭牛，毛色都是青色的，在牛背上結跏趺坐，前往那座城。這時，長者遠遠看見，又用偈語問女子說：『這些大群的牛，毛色都是青色的，在上面獨自坐著，這是你的老師嗎？』女子又用偈語回答說：『能化現千位比丘，在耆阇崛山園中，心神極為明朗，這名為般特。』當時，尊者周利般特繞城三圈后，前往長者家。當時，羅云又化作五百隻孔雀，顏色各異，在上面結跏趺坐，前往那座城。長者看見后，又用偈語問女子說：『這五百隻孔雀，顏色非常美妙，像軍隊的大將一樣，這是你的老師嗎？』『如來所說的戒律，一切都沒有違犯，對於戒律能夠守護，是佛子羅云。』這時，羅云繞城三圈，前往長者家。這時，尊者迦匹那化作五百隻金翅鳥，非常勇猛，在上面結跏趺坐，前往那座城。當時，長者遠遠看見后，又用偈語問女子說：『五百隻金翅鳥，非常盛大勇猛，在上面無所畏懼，這是你的老師嗎？』這時，女子用偈語回答說：『能夠進行出入息，迴轉心念善行，智慧力量極其勇猛，這名叫迦匹那。』

At that time, Gandha sent people to circle the city three times and go to the elder's house. At that time, the novice Kundala transformed into five hundred flower trees, with various colors, all in full bloom, their colors very beautiful, like Utpala flowers. There were countless such flowers, going towards that city. At that time, the elder saw the novice coming from afar and asked again in verse: 'These flowers of various kinds, all in the empty sky, and there is a person with supernatural powers, is he your teacher?' At that time, the woman replied in verse: 'The novice by the spring, whom Subha mentioned before, his teacher is named Sariputra, he is his disciple.' At that time, the novice Kundala circled the city three times and went to the elder's house. At that time, the venerable Panthaka transformed into five hundred oxen, their fur all blue, sitting cross-legged on the oxen, going towards that city. At that time, the elder saw from afar and asked the woman again in verse: 'These large herds of oxen, their fur all blue, sitting alone on top, is this your teacher?' The woman replied again in verse: 'Able to transform into a thousand monks, in the Gijjhakuta garden, his mind is extremely clear, this is named Panthaka.' At that time, the venerable Cūḷapanthaka circled the city three times and went to the elder's house. At that time, Rahula also transformed into five hundred peacocks, of various colors, sitting cross-legged on top, going towards that city. After seeing this, the elder asked the woman again in verse: 'These five hundred peacocks, their colors are very beautiful, like the generals of an army, is this your teacher?' At that time, the woman replied again in verse: 'The precepts spoken by the Tathagata, all without violation, able to protect the precepts, is the Buddha's son Rahula.' At that time, Rahula circled the city three times and went to the elder's house. At that time, the venerable Kappina transformed into five hundred Garuda birds, extremely brave, sitting cross-legged on top, going towards that city. At that time, the elder saw from afar and asked the woman again in verse: 'Five hundred Garuda birds, extremely powerful and brave, fearless on top, is this your teacher?' 'Able to practice the in-and-out breath, turning the mind to good deeds, his wisdom and strength are extremely brave, this is named Kappina.'

時尊者迦匹那繞城三匝往詣長者家。

爾時，優毗迦葉化作五百龍皆有七頭，在上結跏趺坐往詣彼城。長者遙見已，復以此偈問女曰：

「今此七頭龍，　　威顏甚可畏，來者不可計，　　此是汝師耶？」

時女報曰：

「恒有千弟子，　　神足化毗沙，優毗迦葉者，　　可謂此人是。」

時優毗迦葉繞城三匝往詣長者家。

是時，尊者須菩提化作琉璃山，入中結跏趺坐往詣彼城。爾時，長者遙見已，以偈問女曰：

「此山極為妙，　　盡作琉璃色，今在窟中坐，　　此是汝師耶？」

「由本一施報，　　今獲此功德，已成良福田，　　解空須菩提。」

爾時，須菩提繞城三匝往詣長者家。

時尊者大迦旃延，復化作五百鵠，色皆純白，往詣彼城。是時長者遙見已，以此偈問女曰：

「今此五百鵠，　　諸色皆純白，盡滿虛空中，　　此是汝師耶？」

時，女復以此偈報曰：

「佛經之所說，　　分別其義句，又演結使聚，　　此名迦旃延。」

是時，尊者大迦旃延繞彼城三匝往詣長者家。

是時，離越化作五百虎，在上坐而往詣彼城。長者見已，以此偈問女曰：

「今此五百虎，　　衣毛甚悅懌，又在上坐者，　　此是汝師耶？」

時，女以偈報曰：

「昔在祇洹樹，　　六年不移動，坐禪最第一，　　此名離越者。」

是時，尊者離越繞城三匝往詣長者家

這時，尊者迦匹那繞城三圈，前往長者家。當時，優毗迦葉化作五百條龍，每條龍都有七個頭，在空中結跏趺坐，前往那座城市。長者遠遠看見后，又用這首偈語問女兒：『現在這些七頭龍，威嚴的樣子很可怕，來者數量不可計數，這是你的老師嗎？』當時，女兒回答說：『他常有上千弟子，能以神通變化，優毗迦葉，說的就是這個人。』當時，優毗迦葉繞城三圈，前往長者家。這時，尊者須菩提化作琉璃山，在山中結跏趺坐，前往那座城市。當時，長者遠遠看見后，用偈語問女兒：『這座山非常美妙，完全是琉璃的顏色，現在在山洞中坐著，這是你的老師嗎？』當時，女兒又用這首偈語回答說：『由於過去一次佈施的果報，現在獲得這樣的功德，已經成為良田福地，他就是解空第一的須菩提。』當時，須菩提繞城三圈，前往長者家。這時，尊者大迦旃延又化作五百隻天鵝，顏色都是純白色，前往那座城市。當時，長者遠遠看見后，用這首偈語問女兒：『現在這五百隻天鵝，顏色都是純白色，佈滿了整個天空，這是你的老師嗎？』『他能解釋佛經所說的義理，又能演說煩惱的聚集，這個人名叫迦旃延。』當時，尊者大迦旃延繞城三圈，前往長者家。這時，離越化作五百隻老虎，在老虎背上坐著，前往那座城市。長者看見后，用這首偈語問女兒：『現在這五百隻老虎，毛色非常悅目，又坐在上面的人，這是你的老師嗎？』當時，女兒用偈語回答說：『他過去在祇洹樹下，六年沒有移動，坐禪修行最第一，這個人名叫離越。』當時，尊者離越繞城三圈，前往長者家。

Then, Venerable Kāpiṇa circled the city three times and went to the elder's house. At that time, Uruvilvā Kāśyapa transformed into five hundred dragons, each with seven heads, sitting in the lotus position in the air, and went to that city. The elder, seeing them from afar, again asked his daughter with this verse: 'These seven-headed dragons now, their majestic appearance is quite fearsome, the number of those who come is countless, is this your teacher?' At that time, the daughter replied: 'He always has thousands of disciples, with the power to transform through supernatural abilities, Uruvilvā Kāśyapa, that is who this person is.' Then, Uruvilvā Kāśyapa circled the city three times and went to the elder's house. At this time, Venerable Subhūti transformed into a crystal mountain, sitting in the lotus position within it, and went to that city. At that time, the elder, seeing it from afar, asked his daughter with a verse: 'This mountain is extremely marvelous, entirely the color of crystal, now sitting in the cave, is this your teacher?' At that time, the daughter again replied with this verse: 'Due to the karmic result of a past act of giving, now he has obtained this merit, he has become a field of good fortune, he is Subhūti, the one who understands emptiness.' Then, Subhūti circled the city three times and went to the elder's house. At this time, Venerable Mahā Kātyāyana again transformed into five hundred swans, all pure white in color, and went to that city. At that time, the elder, seeing them from afar, asked his daughter with this verse: 'These five hundred swans now, all pure white in color, filling the entire sky, is this your teacher?' 'He can explain the meaning of what the Buddha's teachings say, and can also expound on the aggregates of afflictions, this person is named Kātyāyana.' Then, Venerable Mahā Kātyāyana circled the city three times and went to the elder's house. At this time, Revata transformed into five hundred tigers, sitting on their backs, and went to that city. The elder, seeing them, asked his daughter with this verse: 'These five hundred tigers now, their fur is very pleasing, and the one sitting on top, is this your teacher?' At that time, the daughter replied with a verse: 'He was once under the Jeta Grove, not moving for six years, the foremost in meditation practice, this person is named Revata.' Then, Venerable Revata circled the city three times and went to the elder's house.

。

是時，尊者阿那律，化作五百師子極為勇猛，在上坐往詣彼城。是時長者見已，以偈問女曰：

「此五百師子，　　勇猛甚可畏，在上而坐者，　　此是汝師耶？」

「生時地大動，　　珍寶出於地，清凈眼無垢，　　佛弟阿那律。」

是時，阿那律繞城三匝往詣長者家。

是時，尊者大迦葉，化作五百匹馬，皆朱毛尾金銀交飾，在上坐並雨天華往詣彼城。長者遙見已，以偈問女曰：

「金馬朱毛尾，　　其數有五百，為是轉輪王？　　為是汝師耶？」

「頭陀行第一，　　恒愍貧窮者，如來與半坐，　　最大迦葉是。」

是時，大迦葉繞城三匝往詣長者家。

是時，尊者大目犍連，化作五百象，皆有六牙，七處平整金銀交飾，在上坐而來放大光明悉滿世界，詣城在虛空之中，作倡妓樂不可稱計，雨種種雜華，又虛空之中懸繒幡蓋極為奇妙。爾時，長者遙見已，以偈問女曰：

「白象有六牙，　　在上如天王，今聞妓樂音，　　是釋迦文耶？」

「在彼大山上，　　降伏難陀龍，神足第一者，　　名曰大目連。我師故未來，　　此是弟子眾，聖師今當來，　　光明靡不照。」

是時，尊者大目犍連繞城三匝往詣長者家。

是時，世尊已知時到，披僧伽梨在虛空中去地七仞。是時，尊者阿若拘鄰在如來右，舍利弗在如來左，爾時，阿難承佛威神，在如來后而在執拂，千二百弟子前後圍繞

現代漢語譯本：當時，尊者阿那律化作五百頭極其勇猛的獅子，坐在上面前往那座城市。當時，長者看見后，用偈語問女兒說：『這五百頭獅子，如此勇猛令人畏懼，坐在上面的那個人，是你的老師嗎？』『他出生時大地震動，珍寶從地裡涌出，他有清凈無垢的眼睛，是佛陀的弟子阿那律。』當時，阿那律繞城三圈，前往長者的家。當時，尊者大迦葉化作五百匹馬，都是紅色的毛，尾巴用金銀裝飾，坐在上面，並降下天花，前往那座城市。長者遠遠看見后，用偈語問女兒說：『金色的馬，紅色的尾巴，數量有五百匹，是轉輪王嗎？還是你的老師？』女兒又用偈語回答說：『他是苦行第一，常常憐憫貧窮的人，如來曾與他分座而坐，他是最偉大的迦葉。』當時，大迦葉繞城三圈，前往長者的家。當時，尊者大目犍連化作五百頭大象，都有六根象牙，七處平整，用金銀裝飾，坐在上面而來，放出大光明照滿世界，到達城市，在虛空中，奏響無數的音樂，降下各種各樣的雜花，又在虛空中懸掛著極為奇妙的幡蓋。當時，長者遠遠看見后，用偈語問女兒說：『白象有六根象牙，坐在上面如同天王，現在聽到音樂的聲音，是釋迦牟尼嗎？』『他在那座大山上，降伏了難陀龍，神通第一的人，名叫大目犍連。我的老師還沒有來，這些是他的弟子們，聖師現在將要到來，光明將照耀一切。』當時，尊者大目犍連繞城三圈，前往長者的家。當時，世尊知道時機已到，披上僧伽梨，在虛空中離地七仞。當時，尊者阿若拘鄰在如來的右邊，舍利弗在如來的左邊，當時，阿難承佛的威神，在如來的後面執拂，一千二百弟子前後圍繞。

English version: At that time, the Venerable Anuruddha transformed himself into five hundred extremely brave lions, and sitting atop them, he went to that city. When the elder saw this, he asked his daughter in verse: 'These five hundred lions, so brave and fearsome, the one sitting on top, is he your teacher?' Then the daughter replied in verse: 'When he was born, the earth greatly shook, treasures emerged from the ground, he has pure and unblemished eyes, he is the Buddha's disciple Anuruddha.' At that time, Anuruddha circled the city three times and went to the elder's house. At that time, the Venerable Mahakasyapa transformed himself into five hundred horses, all with red hair and tails adorned with gold and silver, sitting atop them, and raining down heavenly flowers, he went to that city. When the elder saw him from afar, he asked his daughter in verse: 'Golden horses with red tails, there are five hundred of them, is it a Chakravartin king? Or is it your teacher?' The daughter again replied in verse: 'He is foremost in ascetic practices, always compassionate to the poor, the Tathagata shared his seat with him, he is the greatest Kasyapa.' At that time, Mahakasyapa circled the city three times and went to the elder's house. At that time, the Venerable Maudgalyayana transformed himself into five hundred elephants, all with six tusks, seven points of evenness, adorned with gold and silver, sitting atop them, and emitting great light that filled the world, he arrived at the city, in the sky, playing countless music, raining down various kinds of flowers, and in the sky hanging extremely wonderful banners and canopies. At that time, the elder saw him from afar and asked his daughter in verse: 'White elephants with six tusks, sitting on top like a heavenly king, now hearing the sound of music, is it Shakyamuni?' 'On that great mountain, he subdued the Nanda dragon, the one foremost in supernatural powers, is named Maudgalyayana. My teacher has not yet come, these are his disciples, the holy teacher will come now, and his light will illuminate everything.' At that time, the Venerable Maudgalyayana circled the city three times and went to the elder's house. At that time, the World Honored One, knowing the time had come, put on his sanghati robe, and rose seven rathas into the sky. At that time, the Venerable Ajnatakaundinya was on the right of the Tathagata, Sariputra was on the left of the Tathagata, and at that time, Ananda, by the power of the Buddha, was behind the Tathagata holding the whisk, with twelve hundred disciples surrounding him.

。如來最在中央，及諸神足弟子阿若拘鄰化作月天子，舍利弗化作日天子，諸餘神足比丘或作釋提桓因，或化作梵天者，或化作提頭吒毗留勒形者，毗留波叉或作毗沙門形者領諸鬼神，或有作轉輪聖王形者；或有入火光三昧，或有入水精三昧，或有放光者，或有放煙作種種神足。是時，梵天王在如來右，釋提桓因在如來左，手執拂，密跡金剛力士在如來后，手執金剛杵，毗沙門天王手執七寶之蓋，處虛空中在如來上，恐有塵土坌如來身。是時，般遮旬手執琉璃琴，嘆如來功德，及諸天神悉虛空之中，作倡妓樂數千萬種，雨天雜華散如來上。

是時，波斯匿王、阿那邠邸長者，及舍衛城內人民之類，皆見如來在虛空中去地七仞，見已皆懷歡喜踴躍不能自勝。是時，阿那邠邸長者，便說此偈：

「如來實神妙，　　愛民如赤子，快哉須摩提，　　當受如來法。」

爾時，波斯匿王及阿那邠邸長者，散種種名香雜華，是時世尊將諸比丘眾前後圍繞，及諸神天不可稱計，如似雁王在虛空中往詣彼城。是時，般遮旬以偈嘆佛：

「諸生結永盡，　　意念不錯亂，以無塵垢足，　　入彼舊邦土。心性極清凈，　　斷魔邪惡念，功德如大海，　　今入彼邦土。顏貌甚殊特，　　諸使永不起，為彼不自處，　　今入彼邦土。以度四流淵，　　脫于生老死，以斷有根源，　　今入彼邦土。」

是時滿財長者，遙見世尊從遠而來，諸根憺怕世之希有，凈如天金，有三十二相八十種好莊嚴其身，猶須彌山出衆山上，亦如金聚放大光明

現代漢語譯本：如來佛祖端坐在中央，他的神通弟子阿若拘鄰化作月天子，舍利弗化作日天子，其他有神通的比丘有的化作釋提桓因，有的化作梵天，有的化作提頭吒和毗留勒的形象，毗留波叉則化作毗沙門的樣子統領著鬼神，還有的化作轉輪聖王的形象；有的進入火光三昧，有的進入水精三昧，有的放出光芒，有的放出煙霧，施展各種神通。這時，梵天王在如來佛祖的右邊，釋提桓因在如來佛祖的左邊，手裡拿著拂塵，密跡金剛力士在如來佛祖的後面，手裡拿著金剛杵，毗沙門天王手裡拿著七寶的傘蓋，在虛空中位於如來佛祖的上方，恐怕有塵土落在如來佛祖的身上。這時，般遮旬手持琉璃琴，讚歎如來佛祖的功德，天上的諸神都在虛空中，演奏著數千萬種音樂，天空中下著各種各樣的花朵，散落在如來佛祖的身上。這時，波斯匿王、阿那邠邸長者，以及舍衛城內的百姓，都看見如來佛祖在虛空中離地七仞，看到后都歡喜雀躍，不能自已。這時，阿那邠邸長者，便說了這首偈語：『如來真是神妙，愛民如愛自己的孩子，真是太好了，須摩提，應當接受如來的教誨。』這時，波斯匿王和阿那邠邸長者，散發各種名貴的香和花。這時，世尊帶領著眾比丘前後圍繞，以及數不清的天神，就像雁王在虛空中飛往那座城市。這時，般遮旬用偈語讚歎佛：『一切煩惱都已斷盡，心念不再錯亂，以無塵無垢的足，進入這片故土。心性極其清凈，斷絕魔的邪惡念頭，功德如大海般深廣，如今進入這片故土。容貌非常殊勝，一切煩惱不再生起，爲了那些不自知的人，如今進入這片故土。已經度過四種煩惱的深淵，脫離了生老病死，斷絕了有漏的根源，如今進入這片故土。』這時，滿財長者，遠遠地看見世尊從遠處走來，他的容貌安詳平靜，世間罕見，像純凈的天金一樣，有三十二相和八十種好莊嚴著他的身體，就像須彌山從群山中顯現出來，也像金子堆積在一起放出耀眼的光芒。

English version: The Tathagata was seated in the center, and his disciples with supernatural powers, such as Aniruddha, transformed into the Moon Deva, and Sariputra transformed into the Sun Deva. Other monks with supernatural powers transformed into Sakra, some into Brahma, some into the forms of Dhrtarastra and Virudhaka, while Virupaksa transformed into the form of Vaisravana, leading the ghosts and spirits. Some transformed into the form of a Cakravartin king; some entered the fire-light samadhi, some entered the water-crystal samadhi, some emitted light, and some emitted smoke, displaying various supernatural powers. At this time, Brahma was on the right of the Tathagata, Sakra was on the left, holding a whisk, Vajrapani was behind the Tathagata, holding a vajra, and Vaisravana was holding a seven-jeweled canopy, in the sky above the Tathagata, fearing that dust might fall on the Tathagata's body. At this time, Pancasikha, holding a lute made of lapis lazuli, praised the merits of the Tathagata, and all the gods in the sky played tens of millions of kinds of music, and rained down various heavenly flowers on the Tathagata. At this time, King Prasenajit, Anathapindika, and the people of Sravasti all saw the Tathagata in the sky, seven fathoms above the ground, and upon seeing this, they were all filled with joy and could not contain themselves. At this time, Anathapindika spoke this verse: 'The Tathagata is truly miraculous, loving the people like his own children, how wonderful, Sumati, you should receive the Dharma of the Tathagata.' At this time, King Prasenajit and Anathapindika scattered various fragrant incense and flowers. At this time, the World Honored One, surrounded by the assembly of monks and countless gods, like a king of geese flying in the sky, went towards that city. At this time, Pancasikha praised the Buddha with a verse: 'All the bonds of birth are forever exhausted, the mind is no longer confused, with feet free from dust and defilement, he enters this old land. The nature of the mind is extremely pure, cutting off the evil thoughts of Mara, merits are as vast as the ocean, now he enters this land. His countenance is most extraordinary, all afflictions never arise, for those who do not know themselves, now he enters this land. Having crossed the abyss of the four streams, freed from birth, old age, and death, having cut off the root of existence, now he enters this land.' At this time, the elder Purna, seeing the World Honored One coming from afar, his features were serene and peaceful, a rare sight in the world, pure like heavenly gold, adorned with the thirty-two marks and eighty minor marks, like Mount Sumeru rising above all mountains, also like a pile of gold emitting great light.

。是時，長者，以偈問須摩提曰：

「此是日光耶，　　未曾見此容，數千萬億光，　　未敢能熟視。」

是時須摩提女長跪叉手向如來，以此偈報長者曰：

「非日非有日，　　而放千種光，為一切眾生，　　亦復是我師。皆共嘆如來，　　如前之所說，今當獲大果，　　勤加供養之。」

是時，滿財長者右膝著地，復以偈嘆如來曰：

「自歸十力尊，　　圓光金色體，天人所嘆敬，　　今日自歸命。尊今是日王，　　如月星中明，以度不度者，　　今日自歸命。尊如天帝像，　　如梵行慈心，自脫脫眾生，　　今日自歸命。天世人中尊，　　諸鬼神王上，降伏諸外道，　　今日自歸命。」

是時，須摩提女長跪叉手，嘆世尊曰：

「自降能降他，　　自止復止人，以度度人民，　　已解復脫人，度岸使度岸，　　自照照群萌，靡不有度者，　　除斗無斗訟，極自凈潔住，　　心意不傾動，十力哀愍世，　　重自頂禮敬。

「有慈悲喜護之心，具空無相愿，于欲界中最尊第一，天中之上七財具足，擁護天人自然梵生，亦無與等亦可不像貌，我今日歸命。」

是時六千梵志，見世尊作如此神變，各各自相謂言：「我等可離此國更適他土，此沙門瞿曇已降此國中人民。」是時，六千梵志尋出國去，更不復入國，猶如師子獸王出於山谷，而觀四方復三鳴吼，方行而求。諸有獸蟲之類各奔所趣莫知所，如飛逝沉伏，若伏有力神像聞師子聲，各奔所趣不能自安

現代漢語譯本：當時，長者用偈語問須摩提：『這是太陽的光芒嗎？我從未見過這樣的容貌，散發著數千萬億的光芒，我不敢直視。』當時，須摩提女長跪合掌向如來，用這偈語回答長者：『這不是太陽，也不是有太陽，而是放出千種光芒，爲了所有眾生，他也是我的老師。大家都讚歎如來，如之前所說，現在應當獲得大果報，勤加供養他。』當時，滿財長者右膝著地，又用偈語讚歎如來：『我歸依于具有十力的尊者，圓滿光輝的金色身軀，天人和眾生都讚歎敬畏，今日我歸依于您。尊者您如同太陽之王，如同月亮在星辰中明亮，以度化未被度化的人，今日我歸依于您。尊者您如同天帝的形象，如同梵天具有慈悲之心，自己解脫也使眾生解脫，今日我歸依于您。您是天界和人間的尊者，是諸鬼神之王的上首，降伏了各種外道，今日我歸依于您。』當時，須摩提女長跪合掌，讚歎世尊說：『自己降伏也能降伏他人，自己止息也能止息他人，用度化來度化人民，自己解脫也使他人解脫，使到達彼岸的人也能使他人到達彼岸，自己照亮也照亮眾生，沒有不被度化的，消除爭鬥和訴訟，達到最清凈的境界，心意不為所動，具有十力的您憐憫世間，我再次頂禮敬拜。』『您具有慈悲喜捨之心，具備空無相的願力，在欲界中最為尊貴第一，是天中之上的七財具足者，擁護天人和自然梵天，沒有可以與之相比的，也沒有可以像您容貌的，我今日歸依于您。』當時，六千梵志見到世尊顯現如此神變，各自互相說道：『我們應該離開這個國家，到其他地方去，這個沙門瞿曇已經降伏了這個國家的人民。』當時，六千梵志隨即離開了這個國家，再也沒有回來，如同獅子獸王從山谷中出來，觀察四方后三次鳴吼，然後才開始尋找獵物。各種野獸蟲類都各自奔逃，不知去向，如同飛逝沉伏，如果是有力的神像聽到獅子的聲音，也會各自奔逃，不能自安。

English version: At that time, the elder, using a verse, asked Sumati: 'Is this the light of the sun? I have never seen such a countenance, emitting countless millions of rays of light, I dare not look directly.' At that time, the maiden Sumati knelt down, with her palms together, facing the Tathagata, and replied to the elder with this verse: 'It is neither the sun nor having a sun, but emits a thousand kinds of light, for all sentient beings, he is also my teacher. Everyone praises the Tathagata, as said before, now we should obtain great rewards, and diligently make offerings to him.' At that time, the elder Manicandra knelt on his right knee, and again praised the Tathagata with a verse: 'I take refuge in the Venerable One with ten powers, the golden body with perfect radiance, revered and praised by gods and humans, today I take refuge in you. Venerable One, you are like the king of the sun, like the moon shining among the stars, to liberate those who have not been liberated, today I take refuge in you. Venerable One, you are like the image of the heavenly emperor, like Brahma with a compassionate heart, liberating yourself and also liberating sentient beings, today I take refuge in you. You are the most honored among gods and humans, the chief of all ghost kings, subduing all heretics, today I take refuge in you.' At that time, the maiden Sumati knelt down, with her palms together, and praised the World Honored One, saying: 'One who subdues oneself can also subdue others, one who stops oneself can also stop others, using liberation to liberate people, one who is liberated also liberates others, enabling those who have reached the shore to also enable others to reach the shore, one who illuminates oneself also illuminates all beings, there is no one who is not liberated, eliminating strife and litigation, reaching the most pure state, the mind is not moved, you with ten powers have compassion for the world, I bow down and pay homage again.' 'You have a heart of loving-kindness, compassion, joy, and equanimity, possessing the vows of emptiness and non-form, being the most honored and foremost in the desire realm, the one with the seven treasures above the heavens, protecting gods and humans and the natural Brahma, there is no one comparable to you, nor is there anyone who can resemble your appearance, today I take refuge in you.' At that time, six thousand Brahmins, seeing the World Honored One perform such miraculous transformations, said to each other: 'We should leave this country and go to other places, this Shramana Gautama has already subdued the people of this country.' At that time, the six thousand Brahmins immediately left the country and never returned, like a lion king emerging from a valley, observing the four directions and roaring three times, and then beginning to hunt. All kinds of beasts and insects fled in all directions, not knowing where to go, like flying and sinking, if a powerful divine elephant heard the lion's roar, it would also flee in all directions, unable to find peace.

。所以然者？由師子獸王極有威神故，此亦如是。彼六千梵志聞世尊音響之聲，各各馳走不得自寧。所以然者？由沙門瞿曇有威力故。

是時，世尊還舍神足，如常法則入滿富城中。是時，世尊足蹈門閾上，是時天地大動，諸尊神天散華供養。是時，人民見世尊容貌諸根寂靜，有三十二相、八十種好，而自莊嚴。人民之類便說此偈：

「二足尊極妙，　　梵志不敢當，無故事梵志，　　失此人中尊。」

是時，世尊往詣長者家，就座而坐。爾時，彼國人民極為熾盛，時長者家有八萬四千人民之類，皆悉雲集，欲壞長者坊舍，方見世尊及比丘僧，爾時，世尊便作是念：「此人民之類必有所損，可作神力使舉國人民盡見我身及比丘僧。」爾時，世尊化長者屋舍，作琉璃色內外相視，如似觀掌中珠。爾時，須摩提女前至佛所，頭面禮足悲喜交集，便說此偈：

「一切智慧具，　　盡度一切法，復斷欲愛網，　　我今自歸命。寧使我父母，　　而毀我雙目，不來適此間，　　邪見五逆中。宿作何惡緣，　　得來至此處，如鳥入羅網，　　愿斷此疑結。」

爾時，世尊復以偈報女曰：

「汝今快勿慮，　　憺怕自開意，亦莫起想著，　　如來今當演。汝本無罪緣，　　得來至此間，愿誓之果報，　　欲度此眾生。今當拔根源，　　不墮三惡趣，數千眾生類，　　汝前當得度。今日當凈除，　　使得智慧眼，使天人民類，　　汝見如觀珠。」

是時須摩提女聞此語已，歡喜踴躍不能自勝

現代漢語譯本：這是什麼原因呢？因為獅子獸王具有極大的威嚴和神力，這裡的情況也是如此。那六千位婆羅門聽見世尊的聲音，都各自逃散，無法安定下來。這是什麼原因呢？因為沙門瞿曇具有強大的威力。當時，世尊收回神通，像平常一樣進入滿富城中。當時，世尊的腳踏在門檻上時，天地都震動起來，諸位天神散花供養。當時，人們看見世尊的容貌，諸根寂靜，具有三十二相、八十種好，莊嚴自身。人們便說了這首偈語：『二足尊是如此的殊勝美妙，婆羅門不敢與之相比，無緣無故的婆羅門，失去了這位人中之尊。』當時，世尊前往長者家，就座而坐。那時，那個國家的人民非常興盛，當時長者家有八萬四千人民聚集在一起，想要破壞長者的房屋，才看見世尊和比丘僧。當時，世尊便這樣想：『這些人一定會受到損害，可以施展神力，讓全國人民都看見我和比丘僧。』當時，世尊將長者的房屋化為琉璃色，內外可以互相看見，就像觀看掌中的珠子一樣。當時，須摩提女來到佛前，頭面禮足，悲喜交加，便說了這首偈語：『您具足一切智慧，完全度脫了一切法，又斷除了欲愛的羅網，我現在歸依您。寧願讓我的父母毀壞我的雙眼，也不願來到這裡，處於邪見和五逆之中。我宿世造了什麼惡緣，才來到這裡，如同鳥兒進入羅網，愿能斷除這個疑惑。』當時，世尊又用偈語回答她說：『你現在不必憂慮，安心地敞開心扉，也不要胡思亂想，如來現在將為你開示。你本來沒有罪業的因緣，才來到這裡，這是你發願的果報，想要度化這些眾生。現在將拔除你的根源，使你不再墮入三惡道，數千眾生，將在你之前得到度化。今天將為你清除障礙，使你獲得智慧之眼，使天人和人民，都能像看珠子一樣看見你。』當時，須摩提女聽了這些話后，歡喜踴躍，不能自已。

English version: What is the reason for this? It is because the lion king of beasts possesses great majesty and divine power, and this is also the case here. The six thousand Brahmins, upon hearing the sound of the World Honored One, each fled and could not find peace. What is the reason for this? It is because the Shramana Gautama has great power. At that time, the World Honored One withdrew his supernatural powers and entered the city of Manfu as usual. At that time, when the World Honored One's foot stepped on the threshold, the heavens and the earth shook greatly, and the gods scattered flowers as offerings. At that time, the people saw the World Honored One's appearance, his senses were serene, and he was adorned with the thirty-two marks and eighty minor characteristics. The people then spoke this verse: 'The Two-Footed Honored One is so supremely wonderful, the Brahmins dare not compare, the Brahmins without cause, have lost this Honored One among men.' At that time, the World Honored One went to the elder's house and sat down. At that time, the people of that country were very prosperous, and at that time, eighty-four thousand people gathered at the elder's house, wanting to destroy the elder's house, only then did they see the World Honored One and the assembly of monks. At that time, the World Honored One thought: 'These people will surely suffer harm, I can use my divine power to make all the people of the country see me and the assembly of monks.' At that time, the World Honored One transformed the elder's house into a color of lapis lazuli, so that the inside and outside could see each other, like looking at a pearl in the palm of one's hand. At that time, the maiden Sumati came before the Buddha, bowed her head to his feet, and with a mixture of sorrow and joy, spoke this verse: 'You possess all wisdom, have completely transcended all dharmas, and have also severed the net of desire and love, I now take refuge in you. I would rather have my parents destroy my eyes, than come to this place, amidst wrong views and the five rebellious acts. What evil karma did I create in past lives, that I have come to this place, like a bird entering a net, I wish to sever this knot of doubt.' At that time, the World Honored One again replied to the maiden with a verse: 'Now you need not worry, calmly open your heart, and do not have any wild thoughts, the Tathagata will now explain it to you. You originally had no karmic cause of sin, that you have come to this place, this is the result of your vows, wanting to liberate these sentient beings. Now I will uproot your origins, so that you will not fall into the three evil realms, thousands of sentient beings, will be liberated before you. Today I will cleanse away your obstacles, so that you will obtain the eye of wisdom, so that gods and people, will see you as if looking at a pearl.' At that time, the maiden Sumati, upon hearing these words, was filled with joy and could not contain herself.

。是時，長者將已僕從，供給飲食種種甘饌，見世尊食已訖，行清凈水更取一小座，在如來前坐，及諸營從及八萬四千眾各各次第坐，或有自稱姓名而坐。爾時，世尊漸與彼長者及八萬四千人民之類，說于妙論，所謂論者，戒論、施論、生天之論，欲不凈想、漏為穢惡，出家為要。爾時，世尊以見長者及須摩提女八萬四千人民之類心開意解，諸佛世尊常所說法，苦集盡道，普與此眾生說之。彼各于座上諸塵垢盡得法眼凈，猶如極凈白㲲易染為色，此亦如是。滿財長者須摩提女，及八萬四千人民之類，諸塵垢盡得法眼凈，無復狐疑，得無所畏，皆歸三尊受持五戒。

是時，須摩提女即于佛前，而說此偈：

「如來耳清徹，　　聞我遇此苦，降神至此化，　　諸人得法眼。」

爾時，世尊已說法訖，即從座起還詣所在。是時，諸比丘白佛言：「須摩提女本作何因緣生富貴家？復作何因緣墮此邪見之家？復作何善功德今得法眼凈？復作何功德使八萬四千人皆得法眼凈？」

爾時，世尊告諸比丘：「過去久遠此賢劫中，有迦葉佛、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，在波羅㮈國界于中游化，與大比丘眾二萬人俱。爾時，有王名曰哀愍，有女名須摩那，是時此女極有敬心，向迦葉如來奉持禁戒恒好佈施，又四事供養。云何為四？一者施，二者愛敬，三者利人，四者等利

現代漢語譯本：當時，長者讓僕人準備了各種飲食和美味佳餚，看到世尊用完餐后，又取來乾淨的水，並放了一個小座位在如來面前坐下。他的隨從以及八萬四千人也都依次坐下，有些人還自報姓名才坐。那時，世尊逐漸地為長者和八萬四千民眾宣講妙法，所講的內容包括戒律、佈施、昇天的道理，以及對慾望的厭惡、煩惱的污穢，和出家的重要性。當時，世尊看到長者和須摩提女以及八萬四千民眾心意開解，便為他們宣講諸佛世尊常說的苦、集、滅、道四諦。他們各自在座位上，所有塵垢都已清除，獲得了清凈的法眼，就像極潔白的細布容易被染色一樣。滿財長者、須摩提女以及八萬四千民眾，所有塵垢都已清除，獲得了清凈的法眼，不再有疑惑，得到了無所畏懼的境界，都皈依了佛、法、僧三寶，並受持了五戒。當時，須摩提女在佛前說了這首偈語：『如來耳根清澈，聽聞我遭遇的苦難，降臨神蹟到此教化，使眾人得以開啟法眼。』當時，世尊說法完畢，就從座位起身回到住處。這時，眾比丘問佛說：『須摩提女過去是因何因緣出生在富貴之家？又因何因緣墮入邪見之家？又做了什麼善功德，今生得以開啟法眼？又做了什麼功德，使得八萬四千人都能開啟法眼？』當時，世尊告訴眾比丘：『在過去久遠的賢劫中，有迦葉佛，他具有明行足、善逝、世間解、無上士、調御丈夫、天人師的稱號，被稱為佛、世尊，在波羅奈國界游化，與兩萬名大比丘同行。當時，有一位國王名叫哀愍，他有一個女兒名叫須摩那。當時，這位女兒對迦葉如來非常恭敬，奉持戒律，經常佈施，並以四事供養。哪四事呢？一是佈施，二是愛敬，三是利益他人，四是平等利益。』

English version: At that time, the elder had his servants prepare various foods and delicacies. Seeing that the World Honored One had finished eating, he brought clean water and placed a small seat in front of the Tathagata and sat down. His attendants and the eighty-four thousand people also sat down in order, some even announcing their names before sitting. Then, the World Honored One gradually spoke the wonderful Dharma to the elder and the eighty-four thousand people, discussing topics such as precepts, giving, the path to heavenly rebirth, the impurity of desire, the defilement of outflows, and the importance of renunciation. At that time, the World Honored One, seeing that the elder, Sumati, and the eighty-four thousand people had opened their minds, preached the Four Noble Truths of suffering, its origin, its cessation, and the path, which the Buddhas always teach. Each of them, sitting in their places, had all their defilements removed and attained the pure Dharma eye, just as a very clean white cloth is easily dyed. The elder, Sumati, and the eighty-four thousand people, having all their defilements removed, attained the pure Dharma eye, had no more doubts, and gained fearlessness. They all took refuge in the Three Jewels and received the five precepts. At that time, Sumati spoke this verse in front of the Buddha: 'The Tathagata's ears are clear, hearing of my suffering, descending to this place to teach, enabling all to open their Dharma eyes.' At that time, the World Honored One, having finished speaking the Dharma, rose from his seat and returned to his dwelling. Then, the monks asked the Buddha, 'What were the causes and conditions that led Sumati to be born into a wealthy family? What were the causes and conditions that led her to fall into a family with wrong views? What good deeds did she perform to attain the pure Dharma eye in this life? And what good deeds did she perform to enable the eighty-four thousand people to attain the pure Dharma eye?' At that time, the World Honored One told the monks, 'In the distant past, during this Bhadrakalpa, there was a Buddha named Kashyapa, who was accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Trainer of Those Who Can Be Trained, a Teacher of Gods and Humans, known as Buddha, the Blessed One. He traveled and taught in the kingdom of Varanasi, accompanied by twenty thousand great monks. At that time, there was a king named Aiming, who had a daughter named Sumana. At that time, this daughter had great respect for the Tathagata Kashyapa, observed the precepts, frequently gave alms, and made offerings of the four requisites. What are the four? First, giving; second, love and respect; third, benefiting others; and fourth, benefiting equally.'

。于迦葉如來所而誦法句，在高樓上高聲誦習，並作此愿：『恒有此四愛之法，又于如來前而誦法句，其中設有毫釐之福者，所生之處不墮惡趣亦莫墮貧家，當來之世，亦當復值如此之尊，使我莫轉女人身，即于女身得法眼凈。』是時，城中人民之類，聞王女作如此誓願，皆共聚集，至王女所而作是說：『王女今日極為篤信作諸功德，四事不乏佈施兼愛利人等利，復作誓願，使當來之世值如此之尊，若為我說法尋得法眼凈，今日王女已作誓願，並及我等國土人民同時得度。』時，王女報曰：『我持此功德並施汝等，設值如來說法者，同時度汝等。』比丘！豈有疑乎？莫作是觀。爾時哀愍王，今須達長者是；爾時王女者，今須摩提女是也；爾時國土人民之類，今八萬四千眾是。由彼誓願，今值我身聞法得道，及彼人民之類，盡作法眼凈。此是其義，當念奉行。所以然者？此四事者最是福田。若有比丘，親近四事便獲四諦，當求方便成四事法。如是諸比丘！當作是學。」

爾時，諸比丘聞佛所說，歡喜奉行

現代漢語譯本：她在迦葉如來面前誦讀佛法偈頌，在高樓上高聲誦習，並立下這樣的誓願：『愿我恒常擁有這四種愛護佛法的行為，又在如來面前誦讀佛法偈頌，其中哪怕只有一絲一毫的福德，所投生之處都不會墮入惡道，也不會墮入貧困之家。未來世，也應當再次遇到如此尊貴的佛陀，使我不再轉生為女人身，即使是女身也能獲得清凈的法眼。』當時，城中的人們聽到王女立下這樣的誓願，都聚集到王女那裡，對她說：『王女今日如此虔誠地行善積德，四事供養不缺，佈施兼愛，利益他人，又立下誓願，使未來世能遇到如此尊貴的佛陀。如果為我們說法，使我們也能獲得清凈的法眼，今日王女已經立下誓願，我們整個國家的人民也能同時得度。』當時，王女回答說：『我將此功德迴向給你們，如果遇到如來說法，就同時度化你們。』比丘們！難道還有什麼疑問嗎？不要這樣想。當時的哀愍王，就是現在的須達長者；當時的王女，就是現在的須摩提女；當時的國土人民，就是現在的八萬四千大眾。由於她當時的誓願，現在才能遇到我，聽聞佛法而得道，並且那些人民也都獲得了清凈的法眼。這就是其中的含義，應當銘記奉行。為什麼呢？這四種供養是最殊勝的福田。如果有比丘，親近這四種供養，就能獲得四諦的智慧，應當尋求方便成就這四種供養之法。諸位比丘！應當如此學習。』當時，眾比丘聽聞佛陀所說，歡喜奉行。

English version: She recited the Dharma verses before the Tathagata Kasyapa, practicing them aloud on a high tower, and made this vow: 『May I always possess these four loving practices of the Dharma, and by reciting the Dharma verses before the Tathagata, even if there is only a tiny bit of merit, may I not fall into evil realms or be born into poverty. In the future, may I again encounter such a venerable Buddha, so that I will not be reborn as a woman, and even in a woman's body, may I attain the pure Dharma eye.』 At that time, the people of the city, hearing the princess make such a vow, all gathered at her place and said: 『Princess, today you are so devout in doing good deeds, providing the four requisites without lack, giving generously, loving others, and benefiting people. You have also made a vow that in the future you will encounter such a venerable Buddha. If you preach the Dharma for us, so that we can also attain the pure Dharma eye, today the princess has made a vow, and the people of our entire country will be liberated at the same time.』 At that time, the princess replied: 『I dedicate this merit to all of you. If we encounter the Tathagata preaching the Dharma, I will liberate you all at the same time.』 Monks! Is there any doubt? Do not think so. The compassionate king at that time is now the elder Sudatta; the princess at that time is now the woman Sumati; the people of the country at that time are now the eighty-four thousand people. Because of her vow at that time, they are now able to encounter me, hear the Dharma, and attain the Way, and those people have also attained the pure Dharma eye. This is the meaning of it, and you should remember and practice it. Why is this so? These four offerings are the most supreme fields of merit. If there are monks who are close to these four offerings, they will attain the wisdom of the Four Noble Truths, and they should seek ways to accomplish these four offerings. Monks! You should learn in this way.』 At that time, the monks, hearing what the Buddha had said, joyfully practiced it.