T02n0130_佛說給孤長者女得度因緣經
大正藏第 02 冊 No. 0130 佛說給孤長者女得度因緣經
No. 130 [Nos. 125(30.3), 128-129]
佛說給孤長者女得度因緣經卷上
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
如是我聞：
一時，佛在舍衛國祇樹給孤獨園，與大聲聞眾俱。而彼給孤獨長者具大福德，妻子奴婢眷屬熾盛，富饒自在廣積財寶其數無量，與毗沙門天王等無有異。而彼長者與諸眷屬，常共圍繞嬉戲娛樂，忽於一時其妻懷妊，經於九月生一童女，上色端嚴殊妙無比，身諸相分上下圓滿，人所瞻者無不愛樂。其女生已，而有種種吉祥善相，以是因緣，父為立名，號善無毒。
複次，去此舍衛國一百六十由旬，有一大城名曰福增，彼有長者名謨尸羅，亦具大福德，妻子奴婢眷屬熾盛，富饒自在廣積財寶其數無量，與毗沙門天王等無有異。而彼長者有一童子名曰牛授，上色端嚴殊妙無比，人所瞻者無不愛樂。然其長者及長者子俱事外道，于諸外道深生敬信，即不能知有佛世尊最上最勝，世尊所有最上法門亦復不聞，神通變化殊勝事業昔所未見。是諸外道散居異處，或在遨哩迦聚落，或在福增大城，或在作賢大城。是時有一外道，先在福增城中，來詣牛授童子所，謂童子言：「汝今何故而不納妻？」牛授答言：「世間若有色相端嚴與我等者，我當娶彼。」時外道言：「童子當知，舍衛國中給孤獨長者有一童女，上色端嚴殊妙無比，人所瞻者無不愛樂，汝今宜應求彼為妻
現代漢語譯本 一時，佛在舍衛國祇樹給孤獨園，與大聲聞眾在一起。當時給孤獨長者具有很大的福德，他的妻子、奴婢和眷屬都非常興盛，他富有而自在，積累了無數的財富，與毗沙門天王一樣。這位長者和他的眷屬常常一起嬉戲娛樂。忽然有一天，他的妻子懷孕了，經過九個月生下了一個女孩，她容貌端莊美麗，無與倫比，身體的各個部位都完美無缺，人們看到她沒有不喜歡的。這個女孩出生后，出現了各種吉祥的徵兆，因此，她的父親給她取名為善無毒。 此外，距離舍衛國一百六十由旬的地方，有一座大城叫做福增。那裡有一位長者名叫謨尸羅，他也具有很大的福德，他的妻子、奴婢和眷屬都非常興盛，他富有而自在，積累了無數的財富，與毗沙門天王一樣。這位長者有一個男孩名叫牛授，他容貌端莊美麗，無與倫比，人們看到他沒有不喜歡的。然而，這位長者和他的兒子都信奉外道，對外道深信不疑，因此不知道有佛世尊是最上最勝的，也沒有聽聞過世尊最上的法門，更沒有見過神通變化等殊勝的事蹟。這些外道分散居住在不同的地方，有的在遨哩迦聚落，有的在福增大城，有的在作賢大城。當時，有一個外道，先前在福增城中，來到牛授童子那裡，對童子說：『你為什麼還不娶妻呢？』牛授回答說：『如果世間有容貌端莊美麗能與我相配的，我就娶她。』這時，外道說：『童子你應當知道，舍衛國中給孤獨長者有一個女孩，她容貌端莊美麗，無與倫比，人們看到她沒有不喜歡的，你現在應該去求娶她為妻。』
English version Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti, together with a large assembly of great disciples. At that time, the elder Anathapindika possessed great merit, his wife, servants, and family were flourishing, he was wealthy and at ease, having accumulated countless treasures, no different from the Heavenly King Vaishravana. This elder and his family often played and enjoyed themselves together. Suddenly, one day, his wife became pregnant, and after nine months, she gave birth to a girl. Her appearance was dignified and beautiful, unparalleled, and all parts of her body were perfect. Those who saw her could not help but love her. After the girl was born, various auspicious signs appeared. Because of this, her father named her Shan Wu Du (Good Without Poison). Furthermore, one hundred and sixty yojanas away from Shravasti, there was a large city called Fu Zeng (Increase of Fortune). There was an elder named Moshila, who also possessed great merit. His wife, servants, and family were flourishing, he was wealthy and at ease, having accumulated countless treasures, no different from the Heavenly King Vaishravana. This elder had a boy named Niu Shou (Cow Gift), whose appearance was dignified and beautiful, unparalleled, and those who saw him could not help but love him. However, this elder and his son both believed in external paths, having deep faith in them. Therefore, they did not know that the Buddha was the most supreme and excellent, nor had they heard of the Buddha's most supreme teachings, nor had they seen the extraordinary events of supernatural transformations. These external path followers lived scattered in different places, some in the Aolijia settlement, some in the city of Fu Zeng, and some in the city of Zuo Xian. At that time, an external path follower, who had previously been in the city of Fu Zeng, came to the boy Niu Shou and said to him, 'Why have you not taken a wife?' Niu Shou replied, 'If there is anyone in the world whose appearance is dignified and beautiful and can match me, I will marry her.' Then the external path follower said, 'Boy, you should know that in Shravasti, the elder Anathapindika has a girl whose appearance is dignified and beautiful, unparalleled, and those who see her cannot help but love her. You should now seek to marry her.'
。」牛授聞已心生歡喜，即如其言，易自常服著外道衣，持缽往詣舍衛國中。到已次第持缽乞食，至給孤獨長者住舍門外。時，善無毒女聞乞食聲，即持飲食出行佈施。其女出已，時牛授童子，得睹其相即生愛樂。彼善無毒女，以宿因緣力亦相顧視。然彼善無毒女，見牛授童子是外道相，即時微笑作是告言：「汝是不正知者，外道異學，何故住此持缽乞食？」牛授童子聞是語已，亦復微笑不取其食離舍而去，還歸福增城中，白父母言：「父母當知，舍衛國中給孤獨長者有一童女名善無毒，愿今與我求彼為妻。」
爾時，謨尸羅長者聞是語已，即詣舍衛國中給孤獨長者所，具以此緣而相告語。給孤獨長者言：「我雖相許，然當俟我問佛世尊，佛若聽許斯為甚善。」時給孤獨長者即自往詣佛世尊所，禮佛足已具陳上事，佛言：「長者！汝女不應剃髮出家，當聽往彼乃為甚善，彼女若至福增城中，而能廣大施作佛事最上吉祥。」是時給孤獨長者，即如佛敕還自舍中，乃出種種珍寶等物，備諸所用依世法儀，以善無毒女，適牛授童子。
乃至后時彼謨尸羅長者，于自舍中飯諸外道，長者即謂善無毒言：「童女！可來隨喜佈施。」彼善無毒女，先所不知飯諸外道，聞長者語已，謂是佛諸弟子，舍利子、大目乾連、阿難等，至此受食，即時踴躍歡喜而出，乃見諸外道異學，相貌醜惡如迦迦色，著弊垢衣身體臭穢，裸形無恥復如餓鬼，見是相已，心生忿恚一面而住。時長者言：「童女何故心生退屈？」女即答言：「我非退屈，然今長者所作施會，若能供養諸聖眾者，當獲勝福
現代漢語譯本：牛授聽到這話，心中非常高興，就按照他說的，脫下平時的衣服，穿上外道的服裝，拿著缽前往舍衛國。到了那裡，他依次持缽乞食，來到給孤獨長者的住宅門外。當時，善無毒女聽到乞食的聲音，就拿著食物出來佈施。她出來后，牛授童子看到她的容貌，立刻心生愛慕。善無毒女也因為前世的因緣，回頭看了他一眼。然而，善無毒女看到牛授童子是外道的裝扮，立刻微笑說道：『你是不明事理的人，是外道異學，為什麼在這裡拿著缽乞食？』牛授童子聽到這話，也笑了笑，沒有接受她的食物就離開了，回到福增城中，告訴父母說：『父母應該知道，舍衛國中給孤獨長者有一個女兒名叫善無毒，我希望現在就去求娶她為妻。』 當時，謨尸羅長者聽到這話，就前往舍衛國給孤獨長者那裡，詳細地把這件事告訴了他。給孤獨長者說：『我雖然答應你，但要等我問過佛世尊，如果佛允許，那就太好了。』當時，給孤獨長者就親自前往佛世尊那裡，禮拜佛足后，詳細地陳述了這件事。佛說：『長者！你的女兒不應該剃髮出家，應該讓她去那裡，這樣很好。她如果到了福增城，能夠廣行佛事，是最吉祥的。』當時，給孤獨長者就按照佛的指示回到家中，拿出各種珍寶等物品，準備好一切所需，按照世俗的禮儀，把善無毒女嫁給了牛授童子。 後來，謨尸羅長者在自己家中宴請外道，長者就對善無毒說：『童女！可以來隨喜佈施。』善無毒女之前不知道是宴請外道，聽到長者的話后，以為是佛的弟子，如舍利弗、大目犍連、阿難等來這裡接受供養，立刻高興地出來，卻看到那些外道異學，相貌醜陋如烏鴉，穿著破舊骯髒的衣服，身體臭穢，裸露身體如同餓鬼，看到這些景象后，心中憤怒，站在一邊。當時，長者說：『童女為什麼心生退縮？』善無毒女回答說：『我不是退縮，只是現在長者所做的佈施，如果能供養諸聖眾，才能獲得殊勝的福報。』
English version: Niu Shou, upon hearing this, was overjoyed. He followed the instructions, changed out of his usual clothes into the attire of an outsider, and with his bowl, went to the country of Sravasti. Once there, he went from place to place begging for food, eventually arriving at the gate of the residence of the elder Sudatta. At that time, the maiden Shan Wu Du heard the sound of begging and came out to offer food. When she came out, the boy Niu Shou saw her appearance and immediately fell in love. Shan Wu Du, due to a past life's connection, also looked back at him. However, seeing that Niu Shou was dressed as an outsider, Shan Wu Du smiled and said, 'You are ignorant, a follower of heterodox teachings. Why are you here begging with a bowl?' Upon hearing this, Niu Shou also smiled, did not accept the food, and left. He returned to the city of Fu Zeng and told his parents, 'Parents, you should know that in the country of Sravasti, the elder Sudatta has a daughter named Shan Wu Du. I wish to ask for her hand in marriage.' At that time, the elder Mo Shi Luo, upon hearing this, went to the elder Sudatta in Sravasti and told him the whole story. The elder Sudatta said, 'Although I agree, I must first ask the Buddha. If the Buddha permits, then it will be very good.' Then, the elder Sudatta went to the Buddha, bowed at his feet, and explained the matter in detail. The Buddha said, 'Elder, your daughter should not shave her head and become a nun. It is better to let her go there. If she goes to the city of Fu Zeng, she will be able to perform great Buddhist deeds, which is most auspicious.' Then, the elder Sudatta followed the Buddha's instructions, returned home, took out various treasures and prepared everything needed, and according to worldly customs, married Shan Wu Du to Niu Shou. Later, the elder Mo Shi Luo hosted a feast for outsiders in his home. The elder said to Shan Wu Du, 'Maiden, come and rejoice in the giving.' Shan Wu Du, who did not know that they were hosting outsiders, thought that the elder was hosting the Buddha's disciples, such as Sariputra, Maudgalyayana, and Ananda. She happily came out, only to see the outsiders, who were ugly like crows, wearing tattered and dirty clothes, with foul-smelling bodies, and naked like hungry ghosts. Upon seeing this, she became angry and stood aside. The elder said, 'Maiden, why are you disheartened?' Shan Wu Du replied, 'I am not disheartened, but if the elder's offering could be made to the holy assembly, then great merit would be gained.'
。云何供養此諸外道作罪業者，得何等利？」長者聞已驚而問言：「童女！世間寧有最勝導師過於此者？」彼女答言：「長者善聽！舍衛國中有一大園我父所造，有佛世尊現止其中。佛世尊者最上最勝，是我之師。父母清凈氏族高勝，姓剎帝利金輪王種，舍輪王位出家修道，厭彼世間富貴等事，歷修眾行菩提樹下降魔成佛，諸根相好端嚴具足，現少年相勝妙無比，遊戲神通自在無礙，面現喜輪而為莊嚴，於一切處所作相應。又復三十二大人相、八十種隨形好，一一具足，身諸相分圓光普照，頂有光明如千日輪，廣大熾盛最勝嚴飾普遍賢善，巍巍無動如寶山現，一切眾生見者愛樂，瞻佛相好心無厭足。為諸聲聞隨應說法，一一分別，此是因緣此非因緣，是出離道非出離道，是所應行非所應行，是神通事非神通事，是世間慧是諸佛慧。又復世尊善巧方便隨所宣說，皆以最上法語而攝他語，諸有所說悉為利他，此是善惡業，世尊如實說，此是所作行，世尊如實說，此是先所說此是后所說，世尊一一如實分別。佛說法時面目熙怡，遠離顰蹙常出柔軟語，順善語，甘美語，可愛語，巧妙語，安慰語，起諸方便隨應說法，悲愍利樂一切眾生，使諸眾生皆悉調伏。又復世尊為諸聲聞一一分別，是聖人法是異道法，是離塵法是無等法，令諸聲聞如其所應如理修習，得戒具足，定具足，慧具足，解脫具足，解脫知見具足。又復世尊隨往一切聚落方處，若行若止不為一切人非人等而能嬈害，於一切時常以天眼見諸色相，常以天耳聞諸音聲，智慧光明廣大照耀，若時若非時，常安住正念
現代漢語譯本：『如果供養那些作惡的外道，會得到什麼好處呢？』長者聽后驚訝地問道：『童女！世間難道有比這更殊勝的導師嗎？』她回答說：『長者，請仔細聽！舍衛國中有一個大園林，是我父親建造的，佛陀世尊現在住在那裡。佛陀世尊是最上最殊勝的，是我的老師。他的父母是清凈高貴的剎帝利種姓，是金輪王的後裔，他捨棄了輪王之位出家修行，厭倦世間的富貴等事，歷經修行在菩提樹下降伏魔眾成就佛果，諸根相好端正莊嚴，具足一切，顯現少年之相，殊勝無比，遊戲神通自在無礙，面容顯現喜悅之輪作為莊嚴，在一切處所作都相應。而且，他具足三十二大丈夫相、八十種隨形好，一一圓滿，身體的各個部分都散發著圓滿的光芒，頭頂的光明如同千個太陽，廣大熾盛，最殊勝的莊嚴，普遍賢善，巍然不動如同寶山顯現，一切眾生見到都心生愛樂，瞻仰佛陀的相好，心中沒有厭倦。他為聲聞弟子隨應說法，一一分別，什麼是因緣，什麼不是因緣，什麼是出離之道，什麼不是出離之道，什麼是應該做的，什麼是不應該做的，什麼是神通之事，什麼不是神通之事，什麼是世間智慧，什麼是諸佛智慧。而且，世尊善於運用方便法門，所宣說的都是最上等的法語，能夠攝受其他語言，所說的一切都是爲了利益他人，什麼是善惡業，世尊如實地說，什麼是應該做的行為，世尊如實地說，什麼是先說的，什麼是后說的，世尊一一如實地分別。佛陀說法時面容喜悅，沒有皺眉，常常說柔軟語、順善語、甘美語、可愛語、巧妙語、安慰語，運用各種方便法門隨應說法，悲憫利益一切眾生，使一切眾生都得到調伏。而且，世尊為聲聞弟子一一分別，什麼是聖人的法，什麼是外道的法，什麼是離塵的法，什麼是無與倫比的法，讓聲聞弟子如其所應如理修習，得到戒具足、定具足、慧具足、解脫具足、解脫知見具足。而且，世尊無論去到任何村落地方，無論是行走還是停留，都不會被任何人或非人等所傷害，他常常用天眼看到各種色相，常常用天耳聽到各種聲音，智慧光明廣大照耀，無論何時何地，都安住在正念之中。' 現代漢語譯本：'他以慈悲心對待一切眾生，沒有絲毫的嗔恨，他以智慧觀察一切眾生，沒有絲毫的愚癡，他以平等心對待一切眾生，沒有絲毫的偏愛，他以清凈心對待一切眾生，沒有絲毫的染污。他所說的話語，都是真實不虛的，他所做的事情，都是利益眾生的，他所想的事情，都是清凈無染的。他就像一盞明燈，照亮世間的黑暗，他就像一艘渡船，載眾生渡過苦海，他就像一位良醫，醫治眾生的疾病，他就像一位慈父，關愛一切眾生。他就是這樣一位最殊勝的導師，世間沒有任何人可以與之相比。'
English version: 'What benefit is there in making offerings to these heretics who commit sinful deeds?' The elder, hearing this, was astonished and asked, 'Young woman! Is there a more supreme teacher in the world than this?' She replied, 'Elder, listen carefully! In Shravasti, there is a large garden built by my father, where the World-Honored Buddha now resides. The World-Honored Buddha is the most supreme and excellent, and is my teacher. His parents are of the pure and noble Kshatriya caste, descendants of the golden wheel king. He renounced the position of wheel king to leave home and cultivate the path, weary of worldly riches and such matters. He practiced various disciplines, subdued the demons under the Bodhi tree, and attained Buddhahood. His roots and features are upright and dignified, complete in every way, appearing as a youth, supremely unparalleled. He plays with supernatural powers, free and unhindered. His face displays a wheel of joy as adornment, and his actions are appropriate in all places. Moreover, he possesses the thirty-two marks of a great man and the eighty minor marks, each complete. Every part of his body radiates perfect light. The light on his head is like a thousand suns, vast and blazing, the most supreme adornment, universally virtuous, standing firm like a precious mountain. All beings who see him feel love and joy, and gazing upon the Buddha's features, their hearts are never weary. He teaches the Dharma to the Shravakas according to their needs, distinguishing one by one what is cause and what is not cause, what is the path of liberation and what is not, what should be done and what should not be done, what is a supernatural matter and what is not, what is worldly wisdom and what is the wisdom of the Buddhas. Furthermore, the World-Honored One is skillful in using expedient means. Whatever he proclaims is the most supreme Dharma, capable of encompassing other languages. All that he says is for the benefit of others. What is good and evil karma, the World-Honored One speaks truthfully. What is the action that should be done, the World-Honored One speaks truthfully. What was said first and what was said later, the World-Honored One distinguishes each truthfully. When the Buddha teaches the Dharma, his face is joyful, without a frown, and he always speaks gentle words, agreeable words, sweet words, lovely words, skillful words, and comforting words. He uses various expedient means to teach the Dharma according to the needs, with compassion and benefit for all beings, causing all beings to be tamed. Moreover, the World-Honored One distinguishes for the Shravakas one by one what is the Dharma of the saints, what is the Dharma of heretics, what is the Dharma of detachment from dust, and what is the Dharma of incomparability, allowing the Shravakas to cultivate as they should and as is reasonable, attaining the perfection of precepts, the perfection of concentration, the perfection of wisdom, the perfection of liberation, and the perfection of the knowledge and vision of liberation. Moreover, wherever the World-Honored One goes, to any village or place, whether walking or staying, he cannot be harmed by any human or non-human beings. At all times, he uses his heavenly eye to see all forms, and he uses his heavenly ear to hear all sounds. His wisdom and light are vast and illuminating. Whether it is the right time or not, he always abides in right mindfulness.' English version: 'He treats all beings with compassion, without the slightest anger. He observes all beings with wisdom, without the slightest ignorance. He treats all beings with equanimity, without the slightest partiality. He treats all beings with purity, without the slightest defilement. The words he speaks are all true and not false. The things he does are all for the benefit of beings. The thoughts he has are all pure and undefiled. He is like a bright lamp, illuminating the darkness of the world. He is like a ferry boat, carrying beings across the sea of suffering. He is like a good physician, healing the diseases of beings. He is like a compassionate father, caring for all beings. He is such a supreme teacher, and no one in the world can compare to him.'
。當知佛世尊有如是功德，此名世間最勝導師。」
爾時，謨尸羅長者舍所集外道眾中，有善根成熟者，聞佛功德毛髮豎立涕淚悲泣，于佛世尊起清凈心深生敬信，即作是言：「我等愿當投佛出家。」時謨尸羅長者，聞善無毒女說佛功德，于佛世尊即生凈信，謂童女言：「汝今可能令我得見佛世尊不？」彼女答言：「若欲見佛世尊及聖眾者，即當辦造最上飲食而為供養。」是時，長者即語其妻令辦飲食，妻乃答言：「善哉長者飲食已辦。」長者謂童女言：「我不解法，汝當請佛。」彼善無毒女即以妙華作曼拏羅向佛世尊所住方處，遙伸禮敬燒眾名香散諸妙華，一心合掌請佛世尊，作如是言：「佛是一切智具大悲者，隨諸眾生所可樂見皆令如意，今此謨尸羅長者與諸眷屬，發清凈心樂見世尊，于自住舍已辦種種上味飲食慾伸供養，世間導師及諸聖眾我今召請，唯愿世尊，廣為悲愍利樂眾生，哀受所請至長者舍。」是時童女所散妙華，以佛威神力故，于虛空中猶如鵝王，徐徐而下至舍衛國祇樹給孤獨園佛世尊前，其香如雲最上微妙，結成樓閣旋轉空中。
爾時，尊者阿難見是相已前白佛言：「世尊！今所現瑞，是何方來請佛之相？」佛言：「阿難！汝今當知去此舍衛國，一百六十由旬有一大城名曰福增，彼有長者名謨尸羅，而彼城中有諸外道今現集會。謨尸羅長者請佛及聲聞眾，我等當往，各現神變令彼外道發生凈信，已生信者使不退轉，我當於彼作大利樂，是彼所來請佛之相。汝今宜應鳴彼犍椎，集苾芻眾令自知時，各現神通當往受供
『當知道佛世尊具有這樣的功德，這被稱為世間最殊勝的導師。』 當時，謨尸羅長者在他聚集的外道眾人中，有善根成熟的人，聽到佛的功德，毛髮豎立，涕淚悲泣，對佛世尊生起清凈心，深深地敬信，立即說道：『我們願意跟隨佛出家。』當時，謨尸羅長者聽到善無毒女說佛的功德，對佛世尊立即生起清凈的信心，對童女說：『你現在能讓我見到佛世尊嗎？』她回答說：『如果想見到佛世尊和聖眾，就應當準備最上等的飲食來供養。』這時，長者就告訴他的妻子準備飲食，妻子回答說：『好的，長者，飲食已經準備好了。』長者對童女說：『我不懂佛法，你應當去請佛。』那位善無毒女就用美妙的花朵做成曼荼羅，面向佛世尊所在的方向，遙遠地行禮，焚燒各種名貴的香，散佈各種美妙的花朵，一心合掌祈請佛世尊，說道：『佛是一切智者，具有大悲心，隨順眾生所喜愛的，都能讓他們如願。現在這位謨尸羅長者和他的眷屬，發清凈心，樂意見到世尊，在自己的住所已經準備了各種上等的美味飲食，想要供養。世間的導師和各位聖眾，我現在召請你們，希望世尊，廣施慈悲，利益安樂眾生，哀憫接受邀請，到長者家中。』當時，童女所散佈的美妙花朵，因為佛的威神力，在虛空中像鵝王一樣，緩緩地降落到舍衛國祇樹給孤獨園佛世尊面前，那香氣像云一樣，最上等最微妙，結成樓閣在空中旋轉。 當時，尊者阿難看到這個景象后，上前對佛說：『世尊！現在所顯現的祥瑞，是從哪個方向來請佛的徵兆？』佛說：『阿難！你現在應當知道，從這裡舍衛國往外一百六十由旬，有一座大城名叫福增，那裡有一位長者名叫謨尸羅，而那個城裡有一些外道現在正盛行。謨尸羅長者邀請佛和聲聞眾，我們應當前往，各自顯現神通，讓那些外道生起清凈的信心，已經生起信心的使他們不退轉，我將在那裡做大利益，這就是他們來請佛的徵兆。你現在應該敲響犍椎，召集比丘眾，讓他們知道時間，各自顯現神通，前往接受供養。』
'Knowing that the Buddha, the World Honored One, possesses such merits, this is called the most supreme guide in the world.' At that time, among the assembly of non-Buddhists gathered by Elder Mosila, there were those whose roots of goodness had matured. Upon hearing the Buddha's merits, their hair stood on end, and they wept with tears of sorrow. They developed a pure mind towards the Buddha, the World Honored One, and generated deep respect and faith. They immediately said, 'We wish to leave home and follow the Buddha.' At that time, Elder Mosila, upon hearing the virtuous girl Anutpāda speak of the Buddha's merits, immediately developed pure faith in the Buddha, the World Honored One. He said to the girl, 'Can you now enable me to see the Buddha, the World Honored One?' She replied, 'If you wish to see the Buddha, the World Honored One, and the holy assembly, you should prepare the most excellent food as an offering.' At that time, the elder told his wife to prepare food, and his wife replied, 'Very well, elder, the food is already prepared.' The elder said to the girl, 'I do not understand the Dharma; you should invite the Buddha.' That virtuous girl Anutpāda then made a mandala with exquisite flowers, facing the direction where the Buddha, the World Honored One, was residing. She bowed respectfully from afar, burned various precious incenses, scattered various exquisite flowers, and with a single-minded heart, invited the Buddha, the World Honored One, saying, 'The Buddha is the all-knowing one, possessing great compassion. He fulfills the desires of all beings according to their preferences. Now, this Elder Mosila and his family have generated a pure mind and wish to see the World Honored One. In their own residence, they have prepared various excellent and delicious foods, wishing to make offerings. I now invite the guide of the world and the holy assembly. May the World Honored One, out of great compassion, benefit and bring joy to all beings, and kindly accept the invitation to come to the elder's house.' At that time, the exquisite flowers scattered by the girl, through the Buddha's majestic power, descended slowly in the empty sky like a swan king, reaching the presence of the Buddha, the World Honored One, at the Jeta Grove of Anathapindika in Sravasti. The fragrance was like a cloud, most excellent and subtle, forming a pavilion that rotated in the sky. At that time, Venerable Ananda, upon seeing this phenomenon, went before the Buddha and said, 'World Honored One! What is the auspicious sign that is now appearing, and from which direction does it come to invite the Buddha?' The Buddha said, 'Ananda! You should know that one hundred and sixty yojanas from this Sravasti, there is a large city called Fukuzō. There is an elder there named Mosila, and in that city, there are some non-Buddhists who are now flourishing. Elder Mosila has invited the Buddha and the assembly of Sravakas. We should go there, and each of us should manifest our spiritual powers, so that those non-Buddhists will generate pure faith, and those who have already generated faith will not regress. I will bring great benefit there. This is the sign of their invitation to the Buddha. You should now strike the ghaṇṭā, gather the assembly of Bhikshus, let them know the time, and each of them should manifest their spiritual powers and go to receive the offerings.'
。」
爾時，尊者阿難受佛敕已，即鳴犍椎集苾芻眾，作是白言：「已得神通尊者諸阿羅漢諦聽佛敕，令諸苾芻當自知時，各現神通往福增城中，受謨尸羅長者供。而彼城中有諸外道今現集會，當令彼等發生凈信，已生信者使不退轉作大利樂。」尊者阿難如是白已，次乃行籌，諸阿羅漢各各受籌。
是時有一苾芻，名昆努缽陀那，為眾中上座，已證須陀洹果，然未得神通具足而亦受籌。時尊者阿難即作是言：「上座苾芻！今此舍衛國去彼福增城，一百六十由旬，佛敕各令現諸神變而可往彼。」時，上座苾芻聞此語已，便自棄置先所受籌，以清凈心如實而住，于剎那間即得阿羅漢果，還執其籌起六神通，譬如力士屈伸臂頃踴身空中，說伽陀曰：
「不以色相為最上， 不以有力為所重， 離塵清凈乃莊嚴， 獲得六通皆具足。」
爾時，諸阿羅漢過是日已至明旦時，各各隨應現諸神變，次第而往福增城中謨尸羅長者舍。
爾時，謨尸羅長者及妻眷屬，即以香水散灑其地，敷設最上莊嚴床座，安置種種上味飲食，所作已竟，長者及妻即出自舍住于門側，與善無毒女、牛授童子同俟佛降。爾時，長者作是思惟：「為佛來此受我供耶？為詣余方而受供耶？」如是念已，向佛世尊所在方處瞻仰而住。
爾時，尊者阿惹憍陳如，以自神力化大蛇車，安處其上，復化微細天雨徐徐而下，雷電光明交映而出，現是神通三繞彼城，次從空下入長者舍
當時，尊者阿難接受佛的旨意后，立即敲響犍椎召集比丘眾，並說道：『已獲得神通的尊者阿羅漢們，請聽佛的旨意，讓各位比丘自行把握時機，各自展現神通前往福增城，接受謨尸羅長者的供養。而那個城裡有一些外道現在正在顯現邪術，應當讓他們生起清凈的信心，已經生起信心的使他們不退轉，從而獲得大利益。』尊者阿難這樣說完后，就開始分發籌碼，各位阿羅漢各自領取了籌碼。 當時有一位比丘，名叫昆努缽陀那，是僧團中的上座，已經證得須陀洹果，但尚未獲得圓滿的神通，也領取了籌碼。這時，尊者阿難就說道：『上座比丘！現在這個舍衛國距離福增城有一百六十由旬，佛的旨意是讓各位展現神通前往那裡。』當時，上座比丘聽到這話后，便放下之前領取的籌碼，以清凈的心如實安住，在剎那間就證得了阿羅漢果，重新拿起籌碼，生起了六神通，就像力士屈伸手臂一樣，躍身空中，並說偈語道： 『不以美色為最上，不以力大為所重， 遠離塵垢清凈才是莊嚴，獲得六神通才算圓滿。』 當時，各位阿羅漢過了這一天，到了第二天早晨，各自隨應展現各種神通，依次前往福增城中謨尸羅長者的住所。 當時，謨尸羅長者和他的妻子眷屬，就用香水灑在地上，鋪設最上等的莊嚴床座，安置各種上好的美味飲食，一切準備妥當后，長者和妻子就走出家門，站在門旁，與善無毒女、牛授童子一同等候佛陀降臨。當時，長者心中思忖：『佛陀會來這裡接受我的供養嗎？還是會去其他地方接受供養呢？』這樣想著，就朝著佛陀世尊所在的方向瞻望而立。 當時，尊者阿惹憍陳如，用自己的神力化作巨大的蛇車，安放在上面，又化作細微的天雨緩緩落下，雷電光明交相輝映而出，展現這種神通，繞城三圈，然後從空中降落，進入長者的住所。
At that time, Venerable Ananda, having received the Buddha's command, immediately struck the gavel to gather the assembly of monks, and said: 'Venerable Arhats who have attained supernatural powers, please listen to the Buddha's command. Let each monk know the time and manifest their supernatural abilities to go to the city of Fukuzeng to receive the offerings of Elder Moshila. In that city, there are some heretics who are now displaying their evil arts. We should cause them to generate pure faith, and for those who have already generated faith, cause them not to regress, thus bringing great benefit.' After Venerable Ananda said this, he began to distribute tokens, and each Arhat received a token. At that time, there was a monk named Kunnu-upadana, who was the senior monk in the assembly. He had already attained the fruit of Srotapanna, but had not yet obtained complete supernatural powers, and he also received a token. At this time, Venerable Ananda said: 'Senior monk! Now, this city of Shravasti is one hundred and sixty yojanas away from the city of Fukuzeng. The Buddha's command is for each of you to manifest your supernatural transformations to go there.' At that time, the senior monk, upon hearing these words, put aside the token he had received earlier, and with a pure mind, he dwelt in truth. In an instant, he attained the fruit of Arhatship, picked up his token again, and generated the six supernatural powers. Like a strong man stretching his arm, he leaped into the air and spoke a verse: 'Not by beauty is the highest, not by strength is the most important, Away from dust, purity is the adornment, obtaining the six supernatural powers is complete.' At that time, the Arhats, after this day, by the next morning, each manifested various supernatural transformations as appropriate, and went in order to the residence of Elder Moshila in the city of Fukuzeng. At that time, Elder Moshila and his wife and family sprinkled fragrant water on the ground, laid out the most exquisite and adorned beds, and placed various superior and delicious foods. After all preparations were complete, the elder and his wife went out of the house and stood by the door, together with the virtuous and harmless girl and the cow-giving boy, waiting for the Buddha to descend. At that time, the elder thought to himself: 'Will the Buddha come here to receive my offerings? Or will he go to another place to receive offerings?' Thinking this, he looked towards the direction where the Buddha was and stood there. At that time, Venerable Ajnata Kaundinya, using his own supernatural power, transformed a large snake into a chariot, placed himself on it, and transformed fine heavenly rain to fall slowly. Lightning and light intertwined and emerged, manifesting this supernatural power, circling the city three times, and then descended from the sky, entering the elder's residence.
。爾時，長者見是相已，問善無毒女言：「今此所來乘大蛇車，復有微細天雨徐徐而下，雷電光明交映而出，現如是相入此舍者，是汝師耶？」女即答言：「此非我師，是佛世尊最初度者，上首弟子名阿惹憍陳如。佛于波羅奈國鹿野園中初轉法輪，此人最先得聞法要而獲果證，佛說是人，于證涅槃中最上第一，是此尊者最先而來。」
複次，尊者舍利子化師子車安處其上，現是神通三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來乘師子車，現如是相入此舍者，是汝師耶？」女即答言：「此非我師，是佛弟子名舍利子。此人在母胎時，其母自然智慧明利，善能論義攝伏閻浮提中一切論師。此子生已色相殊異，諸根調適智慧超絕，父母愛念，即為召諸相師，而令相此所生童子。時諸相師，但貪觀此童子色相廣大殊勝，忘不能答彼童子父母所問相事。是時父母即將童子，詣大婆羅門所求彼為相，婆羅門言：『汝此童子色相殊異，當於釋迦牟尼佛法中出家修道，斷盡煩惱證阿羅漢果，于諸聲聞弟子眾中，能隨如來轉正法輪。今此童子，若人暫得觀其面者，是人即得明記不忘，何況聽其說法語言？』彼婆羅門如是相已，后如其言出家證果。又佛說言：『正使以大海量滿中盛墨，須彌山量等其紙素，大地所有草木叢林取以為筆，令四大洲所有人眾經若干時，書此尊者舍利子廣大智慧，亦不能盡。又復普集一切有智慧人盡在一處，而此尊者所有智慧亦復過上
當時，長者看到這種景象后，問善無毒女說：『現在這位乘坐大蛇車而來，又有細微的天雨緩緩落下，雷電光芒交相輝映而出，顯現如此景象進入這屋子的人，是你的老師嗎？』 女孩立刻回答說：『這不是我的老師，是佛世尊最初度化的，首座弟子名叫阿若憍陳如。佛陀在波羅奈國的鹿野苑初次轉法輪，此人最先聽聞佛法要義而獲得果證，佛說此人，在證得涅槃的人中是最上第一的，是這位尊者最先來到這裡。』 接著，尊者舍利子化現獅子車安坐在上面，顯現神通三次繞城，然後從空中降落進入長者的家。當時，長者看到這種景象后，問善無毒女說：『現在這位乘坐獅子車而來，顯現如此景象進入這屋子的人，是你的老師嗎？』 女孩立刻回答說：『這不是我的老師，是佛陀的弟子名叫舍利子。此人在母親懷孕時，他的母親自然智慧明亮銳利，善於辯論，能降伏閻浮提中一切論師。這孩子出生后，容貌與衆不同，諸根調和，智慧超絕，父母非常喜愛他，就召集相士來為這個出生的孩子看相。當時，相士們只顧貪看這孩子容貌廣大殊勝，忘記回答他父母所問的相貌之事。這時，父母就帶著孩子，去拜訪大婆羅門，請求他為孩子看相，婆羅門說：『你這孩子容貌與衆不同，應當在釋迦牟尼佛的佛法中出家修道，斷盡煩惱，證得阿羅漢果，在所有聲聞弟子中，能跟隨如來轉正法輪。現在這孩子，如果有人能暫時看他一眼，這個人就能明記不忘，更何況聽他說法呢？』 那位婆羅門這樣看相后，後來就像他所說的那樣出家證果。而且佛陀還說：『即使用大海盛滿墨汁，用須彌山那麼多的紙張，用大地上所有的草木叢林做成筆，讓四大洲的所有人經過很長時間，書寫這位尊者舍利子的廣大智慧，也不能寫盡。又即使聚集所有有智慧的人在一起，這位尊者的所有智慧也超過他們。』
At that time, the elder, seeing this phenomenon, asked the virtuous and harmless girl, 'Now, this one who comes riding a great serpent chariot, with fine heavenly rain gently falling, and lightning flashing and illuminating, appearing in such a manner as he enters this house, is he your teacher?' The girl immediately replied, 'This is not my teacher, but the first one to be liberated by the World Honored One, the Buddha, his foremost disciple named Ajnata Kaundinya. The Buddha first turned the wheel of Dharma in the Deer Park of Varanasi, and this person was the first to hear the essence of the Dharma and attain the fruit of enlightenment. The Buddha said that this person is the foremost among those who have attained Nirvana. This venerable one is the first to arrive here.' Next, the venerable Shariputra manifested a lion chariot and sat upon it, displaying his spiritual powers by circling the city three times, and then descended from the sky into the elder's house. At that time, the elder, seeing this phenomenon, asked the virtuous and harmless girl, 'Now, this one who comes riding a lion chariot, appearing in such a manner as he enters this house, is he your teacher?' The girl immediately replied, 'This is not my teacher, but a disciple of the Buddha named Shariputra. When this person was in his mother's womb, his mother naturally possessed bright and sharp wisdom, and was skilled in debate, able to subdue all debaters in Jambudvipa. After this child was born, his appearance was extraordinary, his faculties were harmonious, and his wisdom was unsurpassed. His parents loved him dearly, and they summoned fortune tellers to examine the newborn child. At that time, the fortune tellers were only focused on admiring the child's magnificent and extraordinary appearance, forgetting to answer his parents' questions about his future. Then, the parents took the child to a great Brahmin, asking him to examine the child. The Brahmin said, 'This child of yours has an extraordinary appearance, and he should leave home to cultivate the path in the Dharma of Shakyamuni Buddha, cut off all afflictions, and attain the fruit of Arhatship. Among all the Shravaka disciples, he will be able to follow the Tathagata in turning the wheel of the true Dharma. Now, if someone can just glance at this child's face, that person will be able to remember everything clearly, let alone hear him preach the Dharma.' After the Brahmin made this prediction, he later left home and attained enlightenment as he had said. Furthermore, the Buddha said, 'Even if one were to fill the ocean with ink, use paper the size of Mount Sumeru, and use all the trees and forests on earth as pens, and have all the people of the four continents write for a long time, they would not be able to exhaust the vast wisdom of this venerable Shariputra. Moreover, even if all the wise people were gathered in one place, the wisdom of this venerable one would still surpass them.'
。又復當知取要而言，唯除佛世尊，世間一切具智慧者，若比舍利子廣大智慧，於十六分中而不及一。』是故佛說此人于聲聞中智慧第一。是此尊者次第而來。」
大正藏第 02 冊 No. 0130 佛說給孤長者女得度因緣經
佛說給孤長者女得度因緣經卷中
複次，尊者大迦葉化大金山其色晃耀，復有種種樹林飛鳥周匝圍繞，而此尊者處於山頂現是神通，從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來處金山頂，現如是相入此舍者，是汝師邪？」女即答言：「此非我師，是佛弟子名大迦葉。此人未出家時其家大富，金銀珍寶其數無量，有百千種上妙衣服，眷屬熾盛人所瞻敬。此人厭舍如是富貴等事，出家修道而獲果證。又此尊者常止一處，常持一衣少欲知足，而能攝余貪愛眾生。又此尊者，佛於一時分半座令坐，佛說此人修頭陀行中最為第一。是此尊者次第而來。」
複次，尊者大目乾連自然相好端嚴殊特，化大龍車安處其上，現是神通從空而來，三繞彼城次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來乘大龍車，現如是相入此舍者，是汝師邪？」女即答言：「此非我師，是佛弟子名大目乾連
現代漢語譯本：此外，還應當知道，總而言之，除了佛世尊，世間一切具有智慧的人，如果與舍利弗的廣大智慧相比，連十六分之一都比不上。』因此佛說此人在聲聞弟子中智慧第一。這是這位尊者依次到來的原因。 現代漢語譯本：佛說給孤獨長者的女兒得度的因緣經卷上 現代漢語譯本：大正藏第 02 冊 No. 0130 佛說給孤獨長者的女兒得度的因緣經 現代漢語譯本：佛說給孤獨長者的女兒得度的因緣經卷中 現代漢語譯本：西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯 現代漢語譯本：其次，尊者大迦葉變化出大金山，其顏色光芒耀眼，還有各種樹林飛鳥環繞，而這位尊者處於山頂顯現神通，從空中而來，繞城三圈，然後從空中降落進入長者的住所。當時，長者看到這種景象后，問善無毒女說：『現在這位從金山頂來，顯現這種景象進入我們家的，是你的老師嗎？』女子回答說：『這不是我的老師，是佛的弟子，名叫大迦葉。這個人未出家時，家裡非常富有，金銀珠寶數量無數，有成百上千種上好的衣服，眷屬眾多，受人尊敬。這個人厭倦捨棄這樣的富貴等事，出家修行而獲得果證。而且這位尊者常常只住在一個地方，常常只穿一件衣服，少欲知足，能夠攝受其餘貪愛的眾生。而且這位尊者，佛曾經在一次分半個座位讓他坐，佛說此人在修頭陀行中最為第一。這是這位尊者依次到來的原因。』 現代漢語譯本：其次，尊者大目犍連自然相貌端正莊嚴，非常特別，變化出大龍車，安坐在上面，顯現神通從空中而來，繞城三圈，然後從空中降落進入長者的住所。當時，長者看到這種景象后，問善無毒女說：『現在這位乘坐大龍車，顯現這種景象進入我們家的，是你的老師嗎？』女子回答說：『這不是我的老師，是佛的弟子，名叫大目犍連。
English version: Moreover, it should be known that, to put it briefly, except for the Buddha, the World Honored One, all those in the world who possess wisdom, if compared to the vast wisdom of Sariputra, do not even reach one-sixteenth of it.』 Therefore, the Buddha said that this person is the foremost in wisdom among the Sravakas. This is why this venerable one comes in sequence. English version: The Sutra of the Buddha's Discourse on the Cause and Condition of the Salvation of the Daughter of the Elder Anathapindika, Volume One English version: Taisho Tripitaka Volume 02 No. 0130 The Sutra of the Buddha's Discourse on the Cause and Condition of the Salvation of the Daughter of the Elder Anathapindika English version: The Sutra of the Buddha's Discourse on the Cause and Condition of the Salvation of the Daughter of the Elder Anathapindika, Volume Two English version: Translated by the Tripitaka Master Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-Robed Minister, by Imperial Decree, from the Western Heaven. English version: Furthermore, the Venerable Mahakasyapa transformed into a great golden mountain, its color dazzling and bright, surrounded by various forests and flying birds. This venerable one, situated at the mountain's peak, manifested his supernatural powers, coming from the sky, circling the city three times, and then descending from the sky into the elder's residence. At that time, the elder, seeing this sight, asked the virtuous and harmless daughter, 『Is this one who comes from the golden mountain peak, manifesting such a sight and entering this house, your teacher?』 The daughter replied, 『This is not my teacher, but a disciple of the Buddha named Mahakasyapa. Before he left home, his family was very wealthy, with countless gold, silver, and jewels, hundreds and thousands of exquisite clothes, and a large and respected family. This person, weary of such wealth and status, left home to cultivate the path and attained enlightenment. Moreover, this venerable one always stays in one place, always wears only one robe, has few desires, is content, and is able to gather in other beings who are greedy and attached. Furthermore, this venerable one, the Buddha once shared half of his seat with him, and the Buddha said that this person is the foremost in practicing asceticism. This is why this venerable one comes in sequence.』 English version: Furthermore, the Venerable Maudgalyayana, with his naturally handsome and dignified appearance, transformed into a great dragon chariot, seated upon it, manifesting his supernatural powers, coming from the sky, circling the city three times, and then descending from the sky into the elder's residence. At that time, the elder, seeing this sight, asked the virtuous and harmless daughter, 『Is this one who comes riding a great dragon chariot, manifesting such a sight and entering this house, your teacher?』 The daughter replied, 『This is not my teacher, but a disciple of the Buddha named Maudgalyayana.』
。此人有大神通，於一時中在妙高山頂，降伏難陀、烏波難陀二龍王，彼帝釋天主所住宮殿，周千由旬高二由旬半，有八萬四千寶柱種種嚴飾，此人于彼動一足指，而能令彼帝釋宮殿皆悉震動。又復一時佛在吠蘭帝聚落，告諸苾芻言：『今此聚落有饑饉相，而諸苾芻乞食難得。』時此尊者大目乾連聞佛語已，不離佛會，即時轉此大地置於下方世界，取彼世界一切所可食物，安此大地悉令增長，以神通力于上下方如是作已，而此大地還復如故，令諸眾生遠離饑饉。
「佛言：『大目乾連！而此大地轉時，所有眾生當復何能得安隱邪？』大目乾連白佛言：『我左手持眾生，右手轉大地，大地雖轉，是諸眾生，宛然安隱不知所轉。』佛言：『大目乾連！如是轉時汝作何想？』大目乾連白佛言：『如我意者，譬如力士轉芭蕉葉而不為難，我轉大地亦復如是。』佛言：『大目乾連！善哉善哉！汝能起是神通方便。』長者！佛說此人神通第一。是此尊者次第而來。」
複次，尊者摩訶迦旃延化水精樓閣，有種種寶柱及眾寶網真珠瓔珞，間錯垂布廣大嚴飾，于樓閣中結跏趺坐，現是神通從空而來，三繞彼城次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來眾寶莊嚴水精樓閣，于其中間結跏趺坐，現如是相入此舍者，是汝師邪？」女即答言：「此非我師，是佛弟子名摩訶迦旃延。此人善能分別經典句義，佛說此人于經典中議論第一。是此尊者次第而來。」
複次，尊者摩訶俱絺羅化大牛車安處其上，現是神通從空而來三繞彼城，次從空下入長者舍
現代漢語譯本：此人有大神通，能在瞬間于妙高山頂降伏難陀和烏波難陀二龍王。帝釋天主所居住的宮殿，周長一千由旬，高二由旬半，有八萬四千根寶柱，裝飾得非常華麗。此人動一下腳趾，就能讓帝釋天的宮殿全部震動。又一次，佛陀在吠蘭帝聚落時，告訴眾比丘說：『現在這個聚落有饑荒的跡象，比丘們很難乞到食物。』當時，尊者大目犍連聽到佛陀的話后，沒有離開佛會，立刻將大地翻轉到下方的世界，從那個世界取來一切可以食用的食物，放在這片大地上，使食物全部增長。他用神通力在上下方這樣做了之後，大地又恢復了原樣，使所有眾生遠離了飢餓。 佛陀說：『大目犍連！當大地翻轉時，所有的眾生怎麼還能安穩呢？』大目犍連回答佛陀說：『我左手托著眾生，右手翻轉大地，雖然大地在翻轉，但這些眾生仍然安穩，不知道發生了翻轉。』佛陀說：『大目犍連！當這樣翻轉時，你是怎麼想的？』大目犍連回答佛陀說：『依我的感覺，就像力士轉動芭蕉葉一樣毫不費力，我翻轉大地也是如此。』佛陀說：『大目犍連！太好了，太好了！你能夠展現這樣的神通方便。』長者！佛陀說此人神通第一。這位尊者是依次來到這裡的。 再次，尊者摩訶迦旃延變化出水精樓閣，有各種寶柱和寶網，以及珍珠瓔珞，交錯垂掛，裝飾得非常華麗。他在樓閣中結跏趺坐，展現神通從空中而來，繞城三圈后，從空中降落進入長者的住所。當時，長者看到這個景象后，問善無毒女說：『現在這個從空中而來，用各種寶物裝飾的水晶樓閣，其中結跏趺坐，顯現這種景象進入我家的，是你的老師嗎？』女子回答說：『這不是我的老師，他是佛陀的弟子，名叫摩訶迦旃延。此人善於分辨經典中的句義，佛陀說此人在經典議論中第一。這位尊者是依次來到這裡的。』 再次，尊者摩訶俱絺羅變化出一輛大牛車，安坐在上面，展現神通從空中而來，繞城三圈后，從空中降落進入長者的住所。
English version: This person possesses great supernatural powers. In an instant, he subdued the two dragon kings, Nanda and Upananda, on the summit of Mount Sumeru. The palace where Lord Indra resides, with a circumference of one thousand yojanas and a height of two and a half yojanas, is adorned with eighty-four thousand jeweled pillars. This person, by moving a single toe, can cause the entire palace of Indra to tremble. On another occasion, when the Buddha was in the village of Veranja, he told the monks, 'Now there is a sign of famine in this village, and it is difficult for the monks to obtain alms.' At that time, the Venerable Mahāmaudgalyāyana, upon hearing the Buddha's words, did not leave the assembly. He immediately turned the earth over to the lower world, took all the edible food from that world, and placed it on this earth, causing all the food to increase. After using his supernatural power to do this above and below, the earth returned to its original state, freeing all beings from hunger. The Buddha said, 'Mahāmaudgalyāyana! When the earth was turned over, how could all the beings remain safe?' Mahāmaudgalyāyana replied to the Buddha, 'I held the beings in my left hand and turned the earth with my right hand. Although the earth was turning, these beings remained safe and unaware of the turning.' The Buddha said, 'Mahāmaudgalyāyana! When you turned it like that, what were you thinking?' Mahāmaudgalyāyana replied to the Buddha, 'In my mind, it was like a strong man turning a banana leaf without difficulty. Turning the earth was the same for me.' The Buddha said, 'Mahāmaudgalyāyana! Excellent, excellent! You are able to manifest such skillful means of supernatural power.' Elder! The Buddha said that this person is foremost in supernatural powers. This venerable one has come in succession. Furthermore, the Venerable Mahākātyāyana transformed a crystal pavilion, with various jeweled pillars and jeweled nets, as well as pearl necklaces, interspersed and hanging down, extensively adorned. He sat in the pavilion in the lotus position, manifesting his supernatural power, coming from the sky, circling the city three times, and then descending from the sky into the elder's residence. At that time, the elder, seeing this sight, asked the virtuous Anavadya, 'Is this crystal pavilion, adorned with various treasures, that has come from the sky, with someone sitting in the lotus position within it, and entering this house, your teacher?' The woman replied, 'This is not my teacher. He is a disciple of the Buddha named Mahākātyāyana. This person is skilled in distinguishing the meanings of the scriptures. The Buddha said that this person is foremost in discussions of the scriptures. This venerable one has come in succession.' Furthermore, the Venerable Mahākauṣṭhila transformed a large ox cart, sat upon it, manifested his supernatural power, came from the sky, circled the city three times, and then descended from the sky into the elder's residence.
。爾時，長者見是相已，問善無毒女言：「今此所來乘大牛車，現如是相入此舍者，是汝師邪？」女即答言：「此非我師，是佛弟子名摩訶俱絺羅。此人威儀詳審諸根調寂，初出家已自然純熟如八十臘者，了知梵行如久修習。佛說此人少欲第一。是此尊者次第而來。」
複次，尊者優波離化金多羅樹林，妙色華果皆悉具足，有俱枳羅、舍利啰等種種異鳥游集其上，出衆微妙可愛音聲，而此尊者，林中現身起是神通，從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來金多羅樹林，林中現身起如是相入此舍者，是汝師邪？」女即答言：「此非我師，是佛弟子名優波離。此人善持律行家族大富，昔未出家時有五百釋種童子各樂出家，以種種寶莊嚴其身，來詣優波離前，各脫所嚴種種寶具積置一處，各作是言：『我等舍此而求出家。』時優波離見是相已即自思惟：『此諸童子色相端嚴家族富盛，皆能棄捨而求出家，我今何故愛樂嚴飾不自覺了？』如是念已，以此因緣亦復棄捨莊嚴等事投佛出家，最先證得阿羅漢果。佛說此人持律第一。是此尊者次第而來。」
複次，尊者馬勝，威儀詳審諸相寂靜，執持應器從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來威儀詳審諸相寂靜，執持應器現如是相入此舍者，是汝師邪？」女即答言：「此非我師，是佛弟子名曰馬勝。此人出家已后，威儀詳審諸相寂靜，能降醉象而獲果證
現代漢語譯本：當時，長者看到這種景象后，問善無毒女說：『現在這個乘坐大牛車，顯現這種景象進入我家的，是你的老師嗎？』 女孩立即回答說：『這不是我的老師，他是佛陀的弟子，名叫摩訶俱絺羅。這個人威儀莊重，諸根寂靜，剛出家就自然純熟，如同修行八十年的老僧，深知梵行，如同久經修習。佛陀說這個人少欲第一。這位尊者是依次來到這裡的。』 其次，尊者優波離化現出金多羅樹林，美麗的色彩和花果都十分完備，有俱枳羅、舍利啰等各種不同的鳥兒聚集在上面，發出各種美妙動聽的聲音。這位尊者在樹林中顯現神通，從空中來，繞城三圈，然後從空中降落進入長者的家。當時，長者看到這種景象后，問善無毒女說：『現在這個化現出金多羅樹林，在樹林中顯現這種景象進入我家的，是你的老師嗎？』 女孩立即回答說：『這不是我的老師，他是佛陀的弟子，名叫優波離。這個人善於持守戒律，家族非常富有。以前沒有出家時，有五百位釋迦族的童子，都喜歡出家，用各種珍寶裝飾自己的身體，來到優波離面前，各自脫下身上裝飾的各種寶物堆放在一起，各自說道：『我們捨棄這些來求出家。』 當時優波離看到這種景象后，就自己思量：『這些童子容貌端正，家族富裕，都能捨棄這些來求出家，我為什麼還貪戀裝飾而不自覺悟呢？』 這樣想后，因為這個因緣，也捨棄了裝飾等事，投奔佛陀出家，最先證得阿羅漢果。佛陀說這個人持戒第一。這位尊者是依次來到這裡的。』 再次，尊者馬勝，威儀莊重，諸相寂靜，拿著應器從空中來，繞城三圈，然後從空中降落進入長者的家。當時，長者看到這種景象后，問善無毒女說：『現在這個威儀莊重，諸相寂靜，拿著應器，顯現這種景象進入我家的，是你的老師嗎？』 女孩立即回答說：『這不是我的老師，他是佛陀的弟子，名叫馬勝。這個人出家之後，威儀莊重，諸相寂靜，能夠降伏醉象而獲得果證。
English version: At that time, the elder, seeing this phenomenon, asked the virtuous Anagami girl, 'Is this one who comes in a large ox-cart, displaying such a sight as he enters this house, your teacher?' The girl immediately replied, 'This is not my teacher. He is a disciple of the Buddha named Mahakusthila. This person is dignified and composed, his senses are tranquil. Having just left home, he is naturally mature, like an eighty-year-old monk, understanding the Brahmacarya as if he has practiced it for a long time. The Buddha said this person is foremost in having few desires. This venerable one has come in sequence.' Furthermore, the venerable Upali manifested a golden Tala tree forest, with beautiful colors and fruits all complete. Various birds such as the Kokila and Sarika gathered on it, emitting various wonderful and lovely sounds. This venerable one, manifesting his spiritual powers in the forest, came from the sky, circled the city three times, and then descended from the sky into the elder's house. At that time, the elder, seeing this phenomenon, asked the virtuous Anagami girl, 'Is this one who manifests a golden Tala tree forest, displaying such a sight as he enters this house, your teacher?' The girl immediately replied, 'This is not my teacher. He is a disciple of the Buddha named Upali. This person is skilled in upholding the Vinaya, and his family is very wealthy. Before he left home, there were five hundred Shakya youths, all desiring to leave home, who adorned their bodies with various jewels. They came before Upali, each taking off their various jewels and piling them in one place, each saying, 'We abandon these to seek to leave home.' At that time, Upali, seeing this phenomenon, thought to himself, 'These youths have handsome appearances and wealthy families, and they are able to abandon these to seek to leave home. Why do I still love adornments and not realize this?' Having thought this, because of this cause, he also abandoned adornments and other things, and went to the Buddha to leave home, and was the first to attain the Arhat fruit. The Buddha said this person is foremost in upholding the Vinaya. This venerable one has come in sequence.' Again, the venerable Asvajit, dignified and composed, with all his aspects tranquil, holding his alms bowl, came from the sky, circled the city three times, and then descended from the sky into the elder's house. At that time, the elder, seeing this phenomenon, asked the virtuous Anagami girl, 'Is this one who is dignified and composed, with all his aspects tranquil, holding his alms bowl, displaying such a sight as he enters this house, your teacher?' The girl immediately replied, 'This is not my teacher. He is a disciple of the Buddha named Asvajit. After this person left home, he was dignified and composed, with all his aspects tranquil, and was able to subdue a drunken elephant and attain the fruit of enlightenment.'
。此人一時為舍利子，說伽陀曰：
「『由彼煩惱業， 為因而起作， 是故於世間， 隨轉無窮盡。 若煩惱業因， 是二不轉者， 即出離世間， 人中尊所說。 若彼生與老， 二法而不行， 是故於世間， 決定無有苦。 彼當得解脫， 此最上正語， 大沙門牛王， 了已故宣說。』
「時，舍利子暫得聞說是伽陀已，即解其義，乃于言下證須陀洹果。佛說此尊者馬勝威儀第一。是此尊者次第而來。」
複次，尊者滿慈子化金蓮華，其華千葉，葉如車輪，琉璃為莖金剛為須，如是莊嚴色光晃耀，而此尊者處蓮華上現是神通，從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來處於千葉金蓮華上色光晃耀，現如是相入此舍者，是汝師邪？」女即答言：「此非我師，是佛弟子名滿慈子。此人善能宣說正法，佛說此人于說法人中而為第一。是此尊者次第而來。」
複次，尊者多財子化一大山四寶莊嚴，殊妙幢幡種種寶鈴皆悉具足，風吹和鳴聞者愛樂，而此尊者處山頂上現是神通，從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來處寶山頂現如是相，入此舍者是汝師邪？」女即答言：「此非我師，是佛弟子名多財子。家族富盛一切受用皆悉具足，常時安置坐臥床榻清凈嚴飾，以備四方往來僧眾，隨其所應須者供給。佛說此人于受用福中自在第一。是此尊者次第而來
現代漢語譯本：這個人當時化身為舍利子，說了偈語： 『由那些煩惱和業力，作為原因而產生作用，因此在世間，隨著輪迴而無止境地流轉。 如果煩惱和業力的因，這兩者不再流轉，那就脫離了世間，這是人中尊者所說的。 如果生和老，這兩種法則不再執行，因此在世間，就必定沒有痛苦。 他們將獲得解脫，這是最正確的教誨，偉大的沙門牛王，瞭解之後才宣說的。』 當時，舍利子暫時聽聞了這偈語后，立刻理解了其中的含義，就在言語之間證得了須陀洹果。佛說這位尊者馬勝是威儀第一。這是這位尊者依次到來的。 再次，尊者滿慈子化現出金蓮花，這蓮花有千片花瓣，花瓣像車輪一樣大，琉璃做莖，金剛做須，如此莊嚴，光彩耀眼。這位尊者坐在蓮花上顯現神通，從空中來，繞城三圈，然後從空中降落到長者的住所。當時，長者看到這個景象后，問善無毒女說：『現在這位坐在千葉金蓮花上，光彩耀眼，顯現如此景象進入我家的，是你的老師嗎？』女子回答說：『這不是我的老師，是佛的弟子，名叫滿慈子。這個人善於宣說正法，佛說這個人是說法者中的第一。這是這位尊者依次到來的。』 再次，尊者多財子化現出一座大山，用四種寶物裝飾，有各種精美的幢幡和寶鈴，風吹動時發出和諧的聲音，聽的人都感到喜悅。這位尊者坐在山頂上顯現神通，從空中來，繞城三圈，然後從空中降落到長者的住所。當時，長者看到這個景象后，問善無毒女說：『現在這位坐在寶山頂上，顯現如此景象進入我家的，是你的老師嗎？』女子回答說：『這不是我的老師，是佛的弟子，名叫多財子。他的家族非常富有，一切享用都非常充足，經常安置乾淨整潔的床榻，以備四方往來的僧眾，根據他們的需要提供供給。佛說這個人是享用福報中最自在的第一。這是這位尊者依次到來的。』
English version: At that time, this person transformed into Shariputra and spoke a gatha: 'Due to those afflictions and karmas, as causes they arise and act, therefore in the world, they endlessly revolve with the cycle of rebirth. If the causes of afflictions and karmas, these two do not revolve, then one is liberated from the world, as spoken by the Honored One among humans. If birth and old age, these two laws do not operate, therefore in the world, there is certainly no suffering. They will attain liberation, this is the most correct teaching, which the great Shramana Bull King, having understood, then proclaimed.' At that time, Shariputra, having temporarily heard this gatha, immediately understood its meaning, and in the midst of the words, attained the Srotapanna fruit. The Buddha said that this Venerable Ashvajit was foremost in deportment. This is this Venerable one coming in order. Furthermore, Venerable Purna Maitrayaniputra manifested a golden lotus flower, which had a thousand petals, the petals as large as chariot wheels, with lapis lazuli stems and diamond stamens, so adorned, its colors shining brightly. This Venerable one sat upon the lotus flower, displaying his supernatural powers, coming from the sky, circling the city three times, and then descending from the sky into the elder's residence. At that time, the elder, seeing this sight, asked the virtuous Anutpattika, 'Now, this one who comes sitting on a thousand-petaled golden lotus, with shining colors, displaying such a sight entering this house, is he your teacher?' The woman replied, 'This is not my teacher, he is a disciple of the Buddha named Purna Maitrayaniputra. This person is skilled in expounding the Dharma, the Buddha said that this person is foremost among those who preach the Dharma. This is this Venerable one coming in order.' Furthermore, Venerable Dhanika manifested a great mountain adorned with four treasures, with various exquisite banners and precious bells, all complete, the wind blowing and creating harmonious sounds that those who heard it loved. This Venerable one sat on the mountain peak, displaying his supernatural powers, coming from the sky, circling the city three times, and then descending from the sky into the elder's residence. At that time, the elder, seeing this sight, asked the virtuous Anutpattika, 'Now, this one who comes sitting on the peak of a treasure mountain, displaying such a sight entering this house, is he your teacher?' The woman replied, 'This is not my teacher, he is a disciple of the Buddha named Dhanika. His family is very wealthy, all his enjoyments are very abundant, he often arranges clean and well-decorated beds for the monks coming from all directions, providing for their needs as appropriate. The Buddha said that this person is foremost in being at ease with the blessings of enjoyment. This is this Venerable one coming in order.'
複次，尊者阿泥嚕馱化一金殿琉璃間飾，及種種寶交絡垂布，莊嚴妙好，于其殿上有師子座，而此尊者處於座上，現是神通從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來有大金殿琉璃間飾，于其殿上處師子座，現如是相入此舍者，是汝師邪？」女即答言：「此非我師，是佛弟子名阿泥嚕馱。此人曾於多劫之前發清凈心，以一摶食施於緣覺，由此善根七返人間作轉輪王，又復七返作三十三天主，如是業餘生大富族，有百千萬金銀珍寶廣大熾盛，皆能棄捨出家修道。出家已后，亦復具足飯食衣服臥具醫藥一切如意，凈修梵行而獲果證，復以因緣得凈天眼。佛說此人天眼第一。是此尊者次第而來。」
複次，尊者聞俱胝化眾華座處於座上，現是神通從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來處眾華座現如是相，入此舍者是汝師邪？」女即答言：「此非我師，是佛弟子名聞俱胝，是大富長者子。此人生時父母歡喜，互相謂言：『我家富盛生福德子，宜應廣出珍寶示富貴相。』如是議已，即出庫藏種種異寶，召彼所有諸識寶者。長者謂言：『汝等當定我此眾寶價直幾何？』諸人答言：『今此珍寶最上殊異，莫知其價。』長者即言：『價直俱胝。』諸人復言：『長者所有此一一寶，價直俱胝邪？』長者答言：『如是如是。』諸人讚言：『長者大富無有等者。』爾時，長者即作是言：『我此生子當立何名？』有人謂言：『童子生時聞說珍寶價直俱胝
再說，尊者阿泥嚕馱變化出一個金碧輝煌、琉璃鑲嵌的宮殿，各種珍寶交錯垂掛，莊嚴而美妙。宮殿之上有一個獅子座，這位尊者就坐在座上，顯現神通從空中而來，繞城三圈，然後從空中降落到長者的住所。當時，長者看到這種景象，就問善無毒女說：『現在來的這個有巨大金殿、琉璃裝飾，坐在殿上的獅子座上，顯現這種景象進入我家的，是你的老師嗎？』女子回答說：『這不是我的老師，是佛陀的弟子，名叫阿泥嚕馱。這個人曾在很久以前發清凈心，用一團食物佈施給一位緣覺，因為這個善根，七次在人間做轉輪王，又七次做三十三天的天主。這樣業報結束后，又出生在大富人家，擁有數不清的金銀珠寶，非常興盛，但他都能捨棄這些出家修行。出家之後，他也具備充足的飲食、衣服、臥具、醫藥，一切如意，清凈修行而獲得果證，又因為因緣得到清凈的天眼。佛陀說這個人天眼第一。這位尊者是依次來到這裡的。』 再說，尊者聞俱胝變化出許多蓮花座，坐在座上，顯現神通從空中而來，繞城三圈，然後從空中降落到長者的住所。當時，長者看到這種景象，就問善無毒女說：『現在來的這個坐在蓮花座上，顯現這種景象進入我家的，是你的老師嗎？』女子回答說：『這不是我的老師，是佛陀的弟子，名叫聞俱胝，是大富長者的兒子。這個人出生時，父母非常高興，互相說：『我們家富裕興盛，生了一個有福德的孩子，應該廣泛拿出珍寶來顯示富貴的景象。』這樣商議之後，就拿出庫藏中各種不同的珍寶，召集所有認識寶物的人。長者說：『你們應當確定我這些珍寶的價值是多少？』眾人回答說：『現在這些珍寶非常珍貴，無法估價。』長者就說：『價值俱胝。』眾人又問：『長者所有的這些寶物，每一件都價值俱胝嗎？』長者回答說：『是的，是的。』眾人讚嘆說：『長者真是大富，無人能比。』當時，長者就說：『我這個出生的孩子應當叫什麼名字？』有人說：『這個孩子出生時，聽到說珍寶價值俱胝』
Furthermore, the Venerable Anuruddha transformed himself into a golden palace adorned with lapis lazuli, with various jewels interwoven and hanging down, magnificent and beautiful. Upon the palace was a lion throne, and this Venerable sat upon the throne, manifesting his spiritual power, coming from the sky, circling the city three times, and then descending from the sky into the elder's house. At that time, the elder, seeing this sight, asked the virtuous and harmless woman, 'Is this one who has come with a great golden palace adorned with lapis lazuli, sitting on a lion throne upon the palace, and manifesting such a sight entering this house, your teacher?' The woman replied, 'This is not my teacher, but a disciple of the Buddha named Anuruddha. This person, in many past kalpas, generated a pure mind and offered a handful of food to a Pratyekabuddha. Because of this good root, he became a Chakravartin king seven times in the human realm, and also became the lord of the Thirty-three Heavens seven times. After such karmic results, he was born into a wealthy family, possessing countless gold, silver, and jewels, vast and flourishing, yet he was able to abandon all of these to leave home and cultivate the path. After leaving home, he also had sufficient food, clothing, bedding, and medicine, everything as he wished, and he cultivated pure conduct and attained the fruit of enlightenment. Furthermore, through causes and conditions, he obtained the pure divine eye. The Buddha said that this person is the foremost in divine eye. This Venerable has come in this order.' Furthermore, the Venerable Veni-Koti transformed himself into many lotus flower seats, sitting upon the seats, manifesting his spiritual power, coming from the sky, circling the city three times, and then descending from the sky into the elder's house. At that time, the elder, seeing this sight, asked the virtuous and harmless woman, 'Is this one who has come sitting on lotus flower seats, manifesting such a sight entering this house, your teacher?' The woman replied, 'This is not my teacher, but a disciple of the Buddha named Veni-Koti, the son of a wealthy elder. When this person was born, his parents were very happy and said to each other, 'Our family is wealthy and prosperous, and a child of merit has been born. We should widely display treasures to show our wealth and nobility.' After discussing this, they took out various rare treasures from the treasury and summoned all those who recognized treasures. The elder said, 'You should determine the value of all these treasures.' The people replied, 'These treasures are extremely precious and cannot be valued.' The elder then said, 'Their value is a koti.' The people asked again, 'Does each of these treasures of the elder have a value of a koti?' The elder replied, 'Yes, yes.' The people praised, 'The elder is extremely wealthy, without equal.' At that time, the elder said, 'What name should I give to this child who has been born?' Someone said, 'When this child was born, it was heard that the value of the treasures was a koti.'
。』長者即如其言，乃為子立聞俱胝名。佛說此人離塵第一。是此尊者次第而來。」
複次，尊者樹提迦化孔雀車安處其上，現是神通從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來乘孔雀車現如是相，入此舍者是汝師邪？」女即答言：「此非我師，是佛弟子名樹提迦。此人未出家時，在王舍城為大富長者，現於人中受天勝福，于自舍中以上妙細㲲，而為凈巾常所受用。乃於一時以其凈巾向日而曝，忽為大風飄至頻婆娑羅王殿前。時頻婆娑羅王見是凈巾忽在其前，問侍臣言：『今此柔軟上妙細㲲世無等比，我自處王位而未曾見，從何所來，汝等知不？』侍臣白言：『大王當知！王此城中有大富長者名樹提迦，佛說此人現於人中受天勝福。臣等意謂是彼長者家中所有，王當詔問必知其實。』爾時，彼王即詔長者來至其前，王乃次第詢問其故，樹提迦言：『今此細㲲是臣家中所用凈巾，適乃向日而曝風飄至此，其事如實，愿王放罪。』王言：『我非見罪，但為聞汝受天勝福，其事實邪？』樹提迦言：『如是，如是。』王言：『樹提迦！我欲往汝舍中暫一觀視。』樹提迦言：『大王！我是王民為王所統，若幸小舍深自忻慶。』王言：『汝可先還辦造飲食，我當后至。』樹提迦言：『若受天勝福者，不假力營飲食自辦，愿王今往。』
「爾時，頻婆娑羅王即與臣從圍繞，出詣樹提迦長者舍，長者前行為王引導。時王至於長者舍門，見守門婢色相端嚴妙寶莊飾，王意謂是長者之妻，王乃小住而不前進
『長者正如他所說，於是給兒子取名為聞俱胝。佛說這個人是離塵第一。這位尊者就是這樣依次而來的。』 再次，尊者樹提迦化作孔雀車，安坐在上面，展現神通從空中而來，繞城三圈，然後從空中降落進入長者的住所。當時，長者看到這種景象后，問善無毒女說：『現在這位乘坐孔雀車，顯現如此景象，進入這住所的人是你的老師嗎？』女子立即回答說：『這不是我的老師，是佛的弟子，名叫樹提迦。這個人未出家時，在王舍城是一位大富長者，在人間享受著天上的殊勝福報，在自己的家中用上好的細軟毛巾作為凈巾，經常使用。有一次，他把凈巾放在太陽下晾曬，忽然被大風吹到頻婆娑羅王的宮殿前。當時，頻婆娑羅王看到這條凈巾突然出現在自己面前，問侍臣說：『現在這條柔軟上好的細軟毛巾世上無與倫比，我身為國王都未曾見過，是從哪裡來的，你們知道嗎？』侍臣稟告說：『大王應該知道！在這城中有一位大富長者名叫樹提迦，佛說這個人現在在人間享受著天上的殊勝福報。我們認為這是他家裡的東西，大王應該召見詢問，必定知道實情。』當時，國王就召見長者來到面前，國王於是依次詢問緣由，樹提迦說：『現在這條細軟毛巾是臣家中使用的凈巾，剛才放在太陽下晾曬被風吹到這裡，事情確實如此，希望大王寬恕。』國王說：『我不是要責怪你，只是聽說你享受著天上的殊勝福報，這是真的嗎？』樹提迦說：『是的，是的。』國王說：『樹提迦！我想去你家暫且觀看一下。』樹提迦說：『大王！我是大王的子民，受大王管轄，如果能光臨小舍，我深感榮幸。』國王說：『你可以先回去準備飲食，我隨後就到。』樹提迦說：『如果享受天上的殊勝福報，不需要費力準備，飲食自然會辦好，希望大王現在就去。』 當時，頻婆娑羅王就帶著臣子們，在周圍簇擁下，前往樹提迦長者的住所，長者在前面為國王引路。當時，國王到達長者家門口，看到守門的婢女容貌端莊，用珍寶裝飾，國王以為是長者的妻子，國王就稍微停頓了一下，沒有前進。
'The elder did as he said, and named his son Venu-koti. The Buddha said that this person was the foremost in being free from defilement. This venerable one came in this order.' Furthermore, the venerable Suddhika transformed into a peacock chariot, sat upon it, and manifested his supernatural powers, coming from the sky, circling the city three times, and then descending from the sky into the elder's residence. At that time, the elder, seeing this phenomenon, asked the virtuous Anavadya, 'Is this person who has come riding a peacock chariot, manifesting such a sight, and entering this residence your teacher?' The woman immediately replied, 'This is not my teacher, but a disciple of the Buddha named Suddhika. This person, before he left home, was a wealthy elder in Rajagriha, enjoying heavenly blessings in the human realm. In his own home, he used fine, soft cloths as cleansing towels, which he used regularly. Once, he put his cleansing towel out in the sun to dry, and suddenly a strong wind blew it to the front of King Bimbisara's palace. At that time, King Bimbisara, seeing this cleansing towel suddenly appear before him, asked his attendants, 'This soft, fine cloth is unparalleled in the world. I, as king, have never seen anything like it. Where did it come from? Do you know?' The attendants reported, 'Your Majesty should know! In this city, there is a wealthy elder named Suddhika. The Buddha said that this person is now enjoying heavenly blessings in the human realm. We believe it is something from his home. Your Majesty should summon him and ask, and you will surely know the truth.' At that time, the king summoned the elder to his presence. The king then asked him about the matter. Suddhika said, 'This fine cloth is the cleansing towel used in my home. Just now, it was put out in the sun to dry and was blown here by the wind. The matter is as it is. I hope Your Majesty will forgive me.' The king said, 'I am not blaming you, but I have heard that you are enjoying heavenly blessings. Is this true?' Suddhika said, 'Yes, it is so.' The king said, 'Suddhika! I would like to go to your home and take a look.' Suddhika said, 'Your Majesty! I am a subject of the king and under your rule. If you would grace my humble abode, I would be deeply honored.' The king said, 'You may return first and prepare food, and I will come later.' Suddhika said, 'If one enjoys heavenly blessings, there is no need to exert effort to prepare food; it will be provided naturally. I hope Your Majesty will go now.' At that time, King Bimbisara, surrounded by his ministers, went to the residence of the elder Suddhika. The elder led the way for the king. When the king arrived at the gate of the elder's house, he saw the gatekeeper, a maidservant with a beautiful appearance and adorned with precious jewels. The king thought she was the elder's wife, so he paused slightly and did not proceed.
。樹提迦言：『大王！何故住而不進？』王言：『樹提迦！汝妻在此，我故小住。』樹提迦言：『此非臣妻，是守門婢。』王乃漸行至中門外，亦同前見又復小住，樹提迦言：『王復何故住而不進？』爾時，大王亦同前答，樹提迦言：『此非臣妻，亦是守門之婢。』王即入彼中門見摩尼寶地，光明瑩徹有蟲魚等相，王意謂是池沼，亦復小住而未敢進，樹提迦言：『大王！何故復不前進？』王言：『此處有水故我不進。』樹提迦言：『此非是水，是摩尼寶所成之地。』王復謂言：『若是寶地，何故有諸蟲魚而在其中？』樹提迦言：『非實蟲魚，但是摩尼寶光映照故爾。』爾時，大王雖聞是說猶故未信，即于自手而取指镮，順擲其地镮擊地聲，方乃信是摩尼寶地。時頻婆娑羅王即入其舍處師子座，樹提迦長者侍立一面，時長者妻即出王前，致拜伸敬而忽淚下退立一面。王言：『長者！汝妻何故見王垂淚？』樹提迦言：『小臣之妻得拜王前，心生大喜何敢垂淚？但以王所著衣有木煙氣，煙薰目故不覺淚垂。是故大王！受天勝福者，所欲飲食不須煙火，有如意寶自然能出。』王言：『善哉！是事希有。』
「爾時，頻婆娑羅王于樹提迦長者舍，飯食訖已，住彼舍中但貪觀視忘還王宮。時諸近臣咸作是念：『我王住此豈非久邪？若未還宮，於國政事恐有所廢。』作是念已俱白王言：『大王！住此無至久時，愿速還宮，於國政事恐有所廢。』王謂諸臣言：『我住於此始經一日，於國政事亦未久廢。』時樹提迦長者即白王言：『王住小舍已經七日
現代漢語譯本：樹提迦說：『大王！您為何停住不前進？』國王說：『樹提迦！你的妻子在這裡，所以我稍作停留。』樹提迦說：『這不是我的妻子，是守門的婢女。』國王於是慢慢走到中門外，看到的情形和之前一樣，又停了下來。樹提迦說：『大王您又為何停住不前進？』這時，國王的回答和之前一樣，樹提迦說：『這不是我的妻子，也是守門的婢女。』國王就進入中門，看見摩尼寶地，光明透亮，有蟲魚等形狀，國王以為是池塘，又停了下來不敢前進。樹提迦說：『大王！您為何又不前進？』國王說：『這裡有水，所以我不敢前進。』樹提迦說：『這不是水，是摩尼寶形成的地面。』國王又說：『如果是寶地，為何有蟲魚在其中？』樹提迦說：『不是真的蟲魚，只是摩尼寶的光芒映照造成的。』這時，國王雖然聽了這話，仍然不相信，就從自己手上取下指環，扔到地上，指環撞擊地面的聲音響起，這才相信是摩尼寶地。當時，頻婆娑羅王就進入房屋，坐在獅子座上，樹提迦長者侍立在一旁。這時，長者的妻子走到國王面前，行禮致敬，忽然流淚，退到一旁站立。國王說：『長者！你的妻子為何見到我而流淚？』樹提迦說：『我的妻子能拜見大王，心中非常歡喜，怎麼敢流淚？只是因為大王穿的衣服有木煙氣，煙燻了眼睛，所以不自覺地流淚。因此，大王！您是享受天福的人，所需要的飲食不需要煙火，有如意寶自然會產生。』國王說：『好啊！這事真是稀有。』 這時，頻婆娑羅王在樹提迦長者的家中，吃完飯後，住在那裡，只是貪戀觀看，忘記回王宮。當時，各位近臣都這樣想：『我們的國王住在這裡難道不是太久了嗎？如果還不回宮，恐怕會耽誤國家政事。』這樣想后，就一起對國王說：『大王！住在這裡不能太久，希望您快點回宮，恐怕會耽誤國家政事。』國王對各位大臣說：『我住在這裡才一天，對國家政事也沒有耽誤太久。』這時，樹提迦長者就對國王說：『大王您住在小舍已經七天了。』
English version: Shuddhika said, 'Great King! Why do you stop and not proceed?' The king said, 'Shuddhika! Your wife is here, so I paused a little.' Shuddhika said, 'This is not my wife, but a gatekeeper maid.' The king then slowly walked to the outside of the middle gate, saw the same scene as before, and stopped again. Shuddhika said, 'Great King, why do you stop and not proceed again?' At this time, the king's answer was the same as before, and Shuddhika said, 'This is not my wife, but also a gatekeeper maid.' The king then entered the middle gate and saw a ground of mani jewels, bright and clear, with shapes of insects and fish. The king thought it was a pond and stopped again, not daring to proceed. Shuddhika said, 'Great King! Why do you not proceed again?' The king said, 'There is water here, so I dare not proceed.' Shuddhika said, 'This is not water, but a ground made of mani jewels.' The king then said, 'If it is a jewel ground, why are there insects and fish in it?' Shuddhika said, 'They are not real insects and fish, but are caused by the reflection of the light of the mani jewels.' At this time, although the king heard this, he still did not believe it. He took off a ring from his own hand and threw it on the ground. The sound of the ring hitting the ground made him believe that it was a mani jewel ground. At that time, King Bimbisara entered the house and sat on the lion seat, with Shuddhika standing on one side. At this time, the elder's wife came before the king, bowed and paid her respects, and suddenly shed tears, retreating to stand on one side. The king said, 'Elder! Why does your wife shed tears when she sees me?' Shuddhika said, 'My wife is very happy to be able to see the Great King, how dare she shed tears? It is only because the clothes the Great King is wearing have the smell of wood smoke, and the smoke has irritated her eyes, so she unconsciously shed tears. Therefore, Great King! You are one who enjoys heavenly blessings, and the food and drink you need do not require fire, as the wish-fulfilling jewel will naturally produce them.' The king said, 'Well done! This matter is truly rare.' At that time, after King Bimbisara had finished eating at the house of Elder Shuddhika, he stayed there, only indulging in watching and forgetting to return to the palace. At that time, all the close ministers thought, 'Has our king been staying here for too long? If he does not return to the palace, I am afraid that state affairs will be delayed.' After thinking this, they all said to the king, 'Great King! You cannot stay here for too long, we hope you will return to the palace soon, as we are afraid that state affairs will be delayed.' The king said to the ministers, 'I have only been here for one day, and state affairs have not been delayed for too long.' At this time, Elder Shuddhika said to the king, 'Great King, you have been staying in this small house for seven days.'
。』爾時，大王謂長者言：『我住汝舍早經七日，其事實不？其事實不？』樹提迦言：『實爾大王！實爾大王！臣于王前何敢妄說？』王復問言：『汝此舍中當觀何相而知晝夜？』樹提迦言：『有華開合以分晝夜；有摩尼寶光明熾盛不熾盛時，以分晝夜；有諸異鳥自然和鳴不和鳴時，以分晝夜。大王當知，若華開時乃知是晝，若華合時乃知是夜；若摩尼寶光明熾盛，此知是晝，若摩尼寶光明不熾盛，此知是夜；異鳥和鳴而知是晝，彼寂無聲而知是夜。大王！我舍即以如是等相而分晝夜。』爾時，頻婆娑羅王謂樹提迦長者言：『希有希有！佛語諦誠而無虛妄，佛說汝於人中受天勝福，今我所見其事如是。』
「爾時，頻婆娑羅王作是語已，出長者舍還復王宮。謨尸羅長者！是故當知此人有如是等天人勝福，悉能棄捨出家修道，證阿羅漢果。佛說此人受天勝福而為第一。是此尊者次第而來。」
佛說給孤長者女得度因緣經卷下
複次，尊者聞二百億化種種色華果樹林細密滿空，而此尊者林中現身，起是神通從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來有種種色華果樹林，林中現身起如是相，入此舍者是汝師邪？」女即答言：「此非我師，是佛弟子名聞二百億
現代漢語譯本：當時，國王對長者說：『我住在你家已經七天了，這事是真的嗎？這事是真的嗎？』樹提迦說：『確實如此，大王！確實如此，大王！臣在您面前怎敢說謊？』國王又問：『你這宅子里是觀察什麼現象來分辨白天黑夜的呢？』樹提迦說：『有花開花合來區分白天黑夜；有摩尼寶珠光明熾盛或不熾盛的時候，來區分白天黑夜；有各種不同的鳥自然鳴叫或不鳴叫的時候，來區分白天黑夜。大王您應該知道，花開的時候就知道是白天，花合的時候就知道是夜晚；如果摩尼寶珠光明熾盛，就知道是白天，如果摩尼寶珠光明不熾盛，就知道是夜晚；異鳥鳴叫的時候就知道是白天，它們寂靜無聲的時候就知道是夜晚。大王！我的宅子就是用這些現象來區分白天黑夜的。』當時，頻婆娑羅王對樹提迦長者說：『稀有啊，稀有啊！佛說的話真實不虛，佛說你會在人間享受天上的殊勝福報，現在我所見到的情況確實如此。』 當時，頻婆娑羅王說完這些話，就離開長者的家回到王宮。謨尸羅長者！因此應當知道，這個人有如此這般天人般的殊勝福報，卻都能捨棄一切出家修行，證得阿羅漢果。佛說這個人所受的天上福報是第一的。這位尊者就是這樣依次而來的。』 《佛說給孤長者女得度因緣經》卷中 大正藏第 02 冊 No. 0130 《佛說給孤長者女得度因緣經》 《佛說給孤長者女得度因緣經》卷下 再說，尊者聽到有二百億化現的各種顏色的花果樹林，細密地佈滿天空，而這位尊者在樹林中現身，施展神通從空中而來，繞城三圈，然後從空中降落進入長者的家。當時，長者看到這種景象后，問善無毒女說：『現在來的這位，帶著各種顏色的花果樹林，在樹林中現身，顯現這樣的景象，進入我們家的，是你的老師嗎？』女子立刻回答說：『這不是我的老師，是佛的弟子，名叫聞二百億。』
English version: At that time, the king said to the elder: 'I have been staying in your house for seven days, is that true? Is that true?' Shudika said: 'Indeed, Your Majesty! Indeed, Your Majesty! How dare I lie before you?' The king asked again: 'What signs do you observe in this house to distinguish between day and night?' Shudika said: 'There are flowers that open and close to distinguish between day and night; there is a Mani jewel whose light is bright or not bright to distinguish between day and night; there are various birds that naturally sing or do not sing to distinguish between day and night. Your Majesty should know that when the flowers open, it is known to be day, and when the flowers close, it is known to be night; if the Mani jewel's light is bright, it is known to be day, and if the Mani jewel's light is not bright, it is known to be night; when the birds sing, it is known to be day, and when they are silent, it is known to be night. Your Majesty! My house distinguishes between day and night by these signs.' At that time, King Bimbisara said to the elder Shudika: 'How rare, how rare! The Buddha's words are true and not false. The Buddha said that you would receive heavenly blessings in the human world, and now what I have seen is indeed so.' After King Bimbisara said these words, he left the elder's house and returned to the palace. Elder Moshila! Therefore, it should be known that this person has such heavenly blessings, yet he can abandon everything to leave home and cultivate the path, attaining the fruit of Arhat. The Buddha said that this person's heavenly blessings are the first. This venerable one has come in this order.' The Sutra of the Causes and Conditions of the Daughter of the Elder Anathapindika's Deliverance, Volume Middle Taisho Tripitaka Volume 02 No. 0130 The Sutra of the Causes and Conditions of the Daughter of the Elder Anathapindika's Deliverance The Sutra of the Causes and Conditions of the Daughter of the Elder Anathapindika's Deliverance, Volume Lower Translated by the Tripitaka Master, Chao Feng Da Fu, Shi Guang Lu Qing, Dharma Master, bestowed with purple robe, Minister Shi Hu, by Imperial Decree, from the Western Heaven Furthermore, the venerable one heard of two hundred billion manifested flower and fruit tree forests of various colors, densely filling the sky, and this venerable one appeared in the forest, using his supernatural powers to come from the sky, circling the city three times, and then descending from the sky into the elder's house. At that time, the elder, seeing this scene, asked the virtuous and harmless woman: 'The one who has come now, with various colored flower and fruit tree forests, appearing in the forest, manifesting such a scene, and entering our house, is he your teacher?' The woman immediately replied: 'This is not my teacher, he is a disciple of the Buddha named Wen Er Bai Yi.'
。此人生已足不履地去地四指，足下有金色毛表其異相，若足履地時，地即六種震動。佛曾謂諸苾芻言：『汝等當知，此聞二百億童子，於九十一劫中皆同此名，隨所生處足不履地，此人由起重法精進心故福報無盡。』佛說此人精進第一。是此尊者次第而來。」
複次，尊者畢陵伽婆蹉化大鵝車，現是神通從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來乘大鵝車現如是相，入此舍者是汝師邪？」女即答言：「此非我師，是佛弟子名畢陵伽婆蹉。常修悲行，佛說此人悲行第一。是此尊者次第而來。」
複次，尊者烏陀夷化大馬車四寶莊嚴，現是神通從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來乘大馬車四寶莊嚴，現如是相入此舍者是汝師邪？」女即答言：「此非我師，是佛弟子名烏陀夷。此人是釋種眷屬，釋種之中，有凈飯王、白飯王、斛飯王、甘露飯王，並邪輸陀羅、娛閉迦沒哩誐惹等，六萬宮嬪婇女眷屬，是諸眷屬廣大熾盛富樂自在，此人棄捨出家修道而獲果證。佛說此人于釋種中端嚴第一。是此尊者次第而來。」
複次，尊者摩訶劫賓那化室尾迦四寶莊嚴，而此尊者乘彼室尾迦，現是神通從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來乘室尾迦四寶莊嚴，現如是相入此舍者是汝師邪？」女即答言：「此非我師，是佛弟子名摩訶劫賓那。此人棄捨家族出家修道而獲果證，常出軟語眾所愛樂，佛說此人軟語第一
現代漢語譯本：此人一生下來就腳不沾地，腳離地約四指高，腳底有金色的毛，這是他異於常人的特徵。如果他的腳踩到地上，地面就會發生六種震動。佛陀曾對眾比丘說：『你們應當知道，這位名叫二百億的童子，在九十一劫中都叫這個名字，無論出生在哪裡，腳都不會踩到地面。這個人因為發起了強烈的精進心，所以福報無窮無盡。』佛說這個人精進第一。這位尊者是依次來到這裡的。 其次，尊者畢陵伽婆蹉化作一輛巨大的鵝車，顯現神通從空中而來，繞城三圈，然後從空中降落到長者的住所。當時，長者看到這種景象后，問善無毒女說：『現在這位乘坐大鵝車，顯現如此異相，進入這所房子的人是你的老師嗎？』女子回答說：『這不是我的老師，他是佛陀的弟子，名叫畢陵伽婆蹉。他常常修行慈悲之行，佛說這個人慈悲之行第一。這位尊者是依次來到這裡的。』 再次，尊者烏陀夷化作一輛裝飾著四寶的大馬車，顯現神通從空中而來，繞城三圈，然後從空中降落到長者的住所。當時，長者看到這種景象后，問善無毒女說：『現在這位乘坐裝飾著四寶的大馬車，顯現如此異相，進入這所房子的人是你的老師嗎？』女子回答說：『這不是我的老師，他是佛陀的弟子，名叫烏陀夷。這個人是釋迦族的眷屬，釋迦族中有凈飯王、白飯王、斛飯王、甘露飯王，以及耶輸陀羅、娛閉迦沒哩誐惹等，六萬宮嬪婇女眷屬，這些眷屬都非常興盛、富裕、快樂和自在。這個人捨棄這一切出家修行，最終獲得果證。佛說這個人是釋迦族中最端莊的。這位尊者是依次來到這裡的。』 再次，尊者摩訶劫賓那化作裝飾著四寶的室尾迦，這位尊者乘坐著室尾迦，顯現神通從空中而來，繞城三圈，然後從空中降落到長者的住所。當時，長者看到這種景象后，問善無毒女說：『現在這位乘坐裝飾著四寶的室尾迦，顯現如此異相，進入這所房子的人是你的老師嗎？』女子回答說：『這不是我的老師，他是佛陀的弟子，名叫摩訶劫賓那。這個人捨棄家族出家修行，最終獲得果證，他經常說柔和的話語，大家都喜歡他。佛說這個人說柔和的話語第一。
English version: This person was born with feet that did not touch the ground, hovering about four fingers' breadth above it. The soles of his feet had golden hair, a sign of his extraordinary nature. If his feet were to touch the ground, the earth would shake in six ways. The Buddha once told the monks, 'You should know that this boy named Two Hundred Billion has had this name for ninety-one kalpas. Wherever he is born, his feet do not touch the ground. This person, because he has generated a strong mind of diligence, has boundless blessings.' The Buddha said this person was first in diligence. This venerable one has come in sequence. Furthermore, the venerable Pilindavatsa transformed into a large goose cart, manifesting supernatural powers, coming from the sky, circling the city three times, and then descending from the sky into the elder's house. At that time, the elder, seeing this sight, asked the virtuous Anutpāda, 'Is this person who has come riding a large goose cart, manifesting such an extraordinary appearance, and entering this house your teacher?' The woman replied, 'This is not my teacher, he is a disciple of the Buddha named Pilindavatsa. He constantly practices compassionate conduct, and the Buddha said this person is first in compassionate conduct. This venerable one has come in sequence.' Furthermore, the venerable Udāyi transformed into a large horse-drawn chariot adorned with four treasures, manifesting supernatural powers, coming from the sky, circling the city three times, and then descending from the sky into the elder's house. At that time, the elder, seeing this sight, asked the virtuous Anutpāda, 'Is this person who has come riding a large horse-drawn chariot adorned with four treasures, manifesting such an extraordinary appearance, and entering this house your teacher?' The woman replied, 'This is not my teacher, he is a disciple of the Buddha named Udāyi. This person is a member of the Shakya clan. Among the Shakya clan are King Śuddhodana, King Śuklodana, King Dronodana, King Amritodana, as well as Yashodhara, Upagopika, and others, along with sixty thousand palace women and attendants. These relatives were all very prosperous, wealthy, happy, and free. This person abandoned all of this to leave home and practice the path, ultimately attaining enlightenment. The Buddha said this person was the most handsome among the Shakya clan. This venerable one has come in sequence.' Furthermore, the venerable Mahākāśyapa transformed into a Śivikā adorned with four treasures, and this venerable one rode on the Śivikā, manifesting supernatural powers, coming from the sky, circling the city three times, and then descending from the sky into the elder's house. At that time, the elder, seeing this sight, asked the virtuous Anutpāda, 'Is this person who has come riding a Śivikā adorned with four treasures, manifesting such an extraordinary appearance, and entering this house your teacher?' The woman replied, 'This is not my teacher, he is a disciple of the Buddha named Mahākāśyapa. This person abandoned his family to leave home and practice the path, ultimately attaining enlightenment. He often speaks gentle words, and everyone loves him. The Buddha said this person is first in speaking gentle words.'
。是此尊者次第而來。」
複次，尊者難陀化大園林華果茂盛，復有鵝雁鸚鵡、孔雀舍利、啰俱枳羅命命等種種異鳥游集其內，而此尊者在彼園中，現如是相從空而來三繞彼城，次從空下入長者舍。爾時，長者見是相已，問善無毒女言：「今此所來處大園林，華果茂盛異鳥游集，現如是相入此舍者是汝師邪？」女即答言：「此非我師，是佛弟子名曰難陀，凈飯王之子，是佛親弟，比佛身量而短四指，三十二相莊嚴具足。此人往昔以清凈心，曾於迦葉如來、應供、正等正覺塔中，施一傘蓋眾寶莊嚴最上殊妙，以是因緣感勝福報，經一千五百生作轉輪王，受彼勝福而不出家，乃至於今出家修道而獲果證，此人于威儀中密護諸根。佛說此人密護諸根第一。是此尊者次第而來。」
複次，尊者羅睺羅化作轉輪王，福德威容勝妙殊特，眷屬侍衛七寶具足，有八十四俱胝勇健步兵烏布沙陀等，八萬四千最上象兵嚩羅賀迦等，八萬四千調善馬兵難你瞿沙等，八萬四千妙寶車兵，復有無數百千侍衛人眾周匝圍繞，動百千種微妙音樂，寶嚴幢幡前後導從，大白傘蓋覆輪王頂，現是神通從空而來三繞彼城，未入其舍住虛空中。爾時，長者見是相已，問善無毒女言：「今此所來轉輪聖王，福德威容勝妙殊特，像馬車步四兵具足，現此勝相住空中者是汝師邪？」女即答言：「此非我師，是佛弟子名羅睺羅。此人是佛之子，出家學戒而獲果證，佛說此人學戒第一。是此尊者現輪王身次第而來
『是這位尊者依次前來。』 再次，尊者難陀變化出一個繁花似錦、果實纍纍的大園林，園內還有鵝、雁、鸚鵡、孔雀、舍利、啰俱枳羅、命命等各種奇異的鳥類棲息。這位尊者就在園中，顯現出這樣的景象，從空中而來，繞城三圈，然後從空中降落到長者的住所。當時，長者看到這種景象后，問善無毒女說：『現在這位來到此處，帶著大園林，繁花似錦，奇異鳥類聚集，顯現這種景象進入這所房子的，是你的老師嗎？』女子立即回答說：『這不是我的老師，是佛陀的弟子，名叫難陀，是凈飯王的兒子，是佛陀的親弟弟，比佛陀的身量矮四指，三十二相莊嚴具足。這個人過去以清凈心，曾在迦葉如來、應供、正等正覺的佛塔中，佈施一把用眾寶裝飾的最上殊妙的傘蓋，因為這個因緣，感得殊勝的福報，經歷一千五百世做轉輪王，享受那些殊勝的福報而不出家，直到現在才出家修道而獲得果證。這個人在威儀中嚴密守護諸根。佛陀說這個人嚴密守護諸根第一。是這位尊者依次前來。』 再次，尊者羅睺羅變化成轉輪王，福德威嚴，殊勝美妙，眷屬侍衛，七寶具足，有八十四俱胝勇健的步兵烏布沙陀等，八萬四千最上等的象兵嚩羅賀迦等，八萬四千調馴的馬兵難你瞿沙等，八萬四千精妙的寶車兵，還有無數百千侍衛人眾周匝圍繞，奏響百千種微妙的音樂，寶飾的幢幡前後引導，大白傘蓋遮蓋著輪王的頭頂，顯現這種神通，從空中而來，繞城三圈，沒有進入住所，而是停留在虛空中。當時，長者看到這種景象后，問善無毒女說：『現在這位來到此處的轉輪聖王，福德威嚴，殊勝美妙，像兵、馬兵、車兵、步兵四兵具足，顯現這種殊勝的景象停留在空中的，是你的老師嗎？』女子立即回答說：『這不是我的老師，是佛陀的弟子，名叫羅睺羅。這個人是佛陀的兒子，出家學習戒律而獲得果證，佛陀說這個人學習戒律第一。是這位尊者顯現輪王之身依次前來。』
'It is this venerable one who comes in succession.' Furthermore, the venerable Nanda transformed a large garden, flourishing with flowers and fruits, and within it were various exotic birds such as geese, swans, parrots, peacocks, sharis, kokilas, and jivamjivakas. This venerable one, within that garden, manifested such an appearance, coming from the sky, circling the city three times, and then descending from the sky into the elder's residence. At that time, the elder, seeing this appearance, asked the virtuous Anavadya, 'Now, this one who has come here, bringing a large garden, flourishing with flowers and fruits, with exotic birds gathered, manifesting such an appearance and entering this house, is he your teacher?' The woman immediately replied, 'This is not my teacher, but a disciple of the Buddha named Nanda, the son of King Suddhodana, the Buddha's own brother, four fingers shorter than the Buddha in stature, adorned with the thirty-two marks. This person, in the past, with a pure mind, once offered a most exquisite umbrella, adorned with various treasures, to the stupa of the Tathagata Kashyapa, the Arhat, the Perfectly Enlightened One. Because of this cause, he experienced superior blessings, being a Chakravartin king for one thousand five hundred lives, enjoying those superior blessings without leaving home, until now, when he left home to cultivate the path and attain realization. This person diligently guards his senses in his conduct. The Buddha said that this person is foremost in diligently guarding his senses. It is this venerable one who comes in succession.' Furthermore, the venerable Rahula transformed into a Chakravartin king, with meritorious virtue and majestic appearance, supremely wonderful and unique, with attendants and guards, and possessing the seven treasures. He had eighty-four kotis of valiant infantry, such as Ubhasada, eighty-four thousand of the finest elephant troops, such as Varahaka, eighty-four thousand well-trained cavalry, such as Nandi-ghosha, and eighty-four thousand exquisite chariot troops. There were also countless hundreds of thousands of attendants surrounding him, playing hundreds of thousands of subtle musical instruments, with jeweled banners and flags leading the way, and a large white umbrella covering the king's head. He manifested this supernatural power, coming from the sky, circling the city three times, not entering the residence, but remaining in the sky. At that time, the elder, seeing this appearance, asked the virtuous Anavadya, 'Now, this Chakravartin king who has come here, with meritorious virtue and majestic appearance, supremely wonderful and unique, with elephant, horse, chariot, and infantry troops complete, manifesting this superior appearance and remaining in the sky, is he your teacher?' The woman immediately replied, 'This is not my teacher, but a disciple of the Buddha named Rahula. This person is the son of the Buddha, who left home to study the precepts and attain realization. The Buddha said that this person is foremost in studying the precepts. It is this venerable one who manifests the body of a Chakravartin king and comes in succession.'
爾時，羅睺羅即以所現轉輪王身住彼空中，說伽陀曰：
「今我所現輪王身， 以神通力故如是， 如龍有力我亦然， 七寶四兵皆具足。 此所現身而非實， 神通方便故隨宜， 長者應當如實知， 我是佛子羅睺羅。 已獲果證神通具， 人天供養悉歸依， 我依佛敕故今來， 牟尼大師后當至。」
說是伽陀已即從空下入長者舍。如是等諸有神通大苾芻眾，咸依佛敕各現神通，次第來入長者舍中，俟佛當至。
爾時，世尊知時已至，即入三摩地普遍觀察，於是三摩地出已，舉身出現青黃赤白種種妙色清凈光明，如是色光廣大照耀遍舍衛國，乃至福增城中所有一切人眾蒙光照者，以佛神力皆見佛身，內外映徹一切無礙。佛放光時大地震動。於是世尊著僧伽梨衣，與彼一切所應隨佛，昆努缽陀那等苾芻大眾前後圍繞，出舍衛國往詣福增城。時娑婆界主大梵天王知是事已，即與色界諸天子眾，來佛右邊侍衛而行；帝釋天主知是事已，即與欲界諸天子眾，來佛左邊侍衛而行。復有善愛音等五百乾闥婆王，奏百千種微妙音樂引導佛前；又有無數百千天龍鬼神人非人等隨從佛后；又有無數天女在虛空中，各持優缽羅華、缽訥摩華、俱母那華、奔拏利迦華、天曼陀羅華、摩訶曼陀羅華等，及雨栴檀香、末香、你誐嚕香、多誐嚕香、多摩羅香等種種妙香供養于佛，又復奏彼天妙音樂，有如是等天人大眾圍繞而行
當時，羅睺羅立即以他所顯現的轉輪王之身停留在空中，說了偈語： 『我今天所顯現的輪王之身，是因為神通力的緣故才這樣的， 如同龍有力量一樣我也是這樣，七寶和四兵都具備。 這所顯現的身形並非真實，是神通方便的緣故才隨宜顯現， 長者應當如實地知道，我是佛子羅睺羅。 我已經獲得果證，具備神通，人天都供養並歸依我， 我依佛的教敕所以今天先來，牟尼大師隨後將會到達。』 說完偈語后，羅睺羅就從空中下來進入長者的住所。像這樣，所有具有神通的大比丘眾，都依佛的教敕各自顯現神通，依次來到長者的住所中，等候佛陀的到來。 當時，世尊知道時機已到，就進入三摩地普遍觀察，於是從三摩地出來后，全身顯現青黃赤白等種種美妙的顏色和清凈的光明，這樣的色光廣大照耀遍及舍衛國，乃至福增城中所有一切被光照到的人，都因佛的神力而看見佛身，內外通透一切無礙。佛放光時，大地也震動起來。於是世尊穿上僧伽梨衣，與所有應當跟隨佛陀的昆努缽陀那等比丘大眾前後圍繞，離開舍衛國前往福增城。當時，娑婆世界主大梵天王知道這件事後，就與諸天子眾，來到佛的右邊侍衛而行；帝釋天主知道這件事後，就與欲界諸天子眾，來到佛的左邊侍衛而行。又有善愛音等五百乾闥婆王，演奏百千種美妙的音樂引導佛前；還有無數百千天龍鬼神人非人等跟隨在佛后；又有無數天女在虛空中，各自拿著優缽羅花、缽訥摩花、俱母那花、奔拏利迦花、天曼陀羅花、摩訶曼陀羅花等，以及散佈栴檀香、末香、你誐嚕香、多誐嚕香、多摩羅香等種種妙香供養佛陀，又演奏天上的美妙音樂，有這樣等天人大眾圍繞著佛陀而行。
At that time, Rahula immediately stayed in the air in the form of a Chakravartin King that he had manifested, and spoke the following verses: 'The form of the Chakravartin King that I manifest today is due to my supernatural powers, Just as a dragon has power, so do I, possessing the seven treasures and the four divisions of the army. This manifested form is not real, it is a convenient manifestation due to my supernatural powers, The elder should know the truth, I am the Buddha's son, Rahula. I have already attained the fruit of enlightenment and possess supernatural powers, and both humans and gods offer me worship and take refuge in me, I have come here today because of the Buddha's command, and the great sage Muni will arrive later.' After speaking the verses, Rahula descended from the sky and entered the elder's house. In this way, all the great Bhikshus with supernatural powers, following the Buddha's command, each manifested their supernatural powers and came into the elder's house in order, waiting for the Buddha's arrival. At that time, the World Honored One, knowing that the time had come, entered Samadhi and observed universally. Then, having emerged from Samadhi, his whole body manifested various wonderful colors of blue, yellow, red, and white, and pure light. This light shone widely throughout Shravasti, and even in the city of Fukuzeng, all the people who were illuminated by the light, through the Buddha's divine power, saw the Buddha's body, which was transparent inside and out, without any obstruction. When the Buddha emitted light, the earth also shook. Then, the World Honored One put on his Sanghati robe, and surrounded by the Bhikshu assembly, including Kunnupadana and others who were to follow the Buddha, he left Shravasti and went to Fukuzeng City. At that time, the Great Brahma King, the lord of the Saha world, knowing this event, came with the assembly of gods to the right side of the Buddha to serve and walk; the Lord Indra, knowing this event, came with the assembly of gods from the desire realm to the left side of the Buddha to serve and walk. Furthermore, there were five hundred Gandharva Kings, such as Shanaiyin, playing hundreds of thousands of kinds of wonderful music to guide the Buddha; there were also countless hundreds of thousands of gods, dragons, ghosts, spirits, humans, and non-humans following behind the Buddha; and there were countless heavenly maidens in the sky, each holding Utpala flowers, Padma flowers, Kumud flowers, Pundarika flowers, heavenly Mandarava flowers, and Maha Mandarava flowers, and scattering various wonderful fragrances such as sandalwood incense, powdered incense, Nigaru incense, Tagara incense, and Tamala incense to offer to the Buddha, and also playing heavenly music. In this way, the assembly of gods and humans surrounded the Buddha as he walked.
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爾時路次大曠野中，有七千仙人先止於彼，見佛世尊三十二相、八十種好皆悉具足，圓光照耀如千日輪，廣大巍巍如寶山現，吉祥勝相無有等比，復有微妙金色光明周遍熾盛；如是見已俱近佛前，頭面禮足合掌恭敬退住一面。此諸仙人皆以宿種善根力故，而能最先見佛世尊。爾時，世尊普遍觀察如是七千仙人善根成熟，即于曠野中，乃為如應略說四諦法門。時諸仙人聞是法已，智慧堅固心開意解各各歡喜，即時踴身虛空高二十山峰，俱證須陀洹果，從空下已圍繞世尊即同隨從。爾時，世尊度是七千仙人已，漸次前行將至福增城門，即作是念：「此福增城有十八門，我今若從西門而入，余門所有一切人眾不能見我，我今宜應于彼諸門各現佛身，隨諸門入，令一切人皆見佛身，我即實從西門而入。」
爾時，世尊作是念已，即現其身隨諸門入，一一皆有天人大眾周匝圍繞。當佛入城門時以神通力，自然除去荊棘砂礫，一切不凈悉令清凈，內外香潔地平如掌無高下相。佛所行處彼彼諸門，有低小者自然高大，有迮狹處自然寬廣，城中所有一切象馬等類，其性𢤱悷不調伏者自然調伏。又復城中一切人民，各各歡喜瞻仰世尊，又復以佛神通力故，其中所有盲者能視，聾者能聞，啞者能言，乃至諸根不完具者，悉得完具，迷惑醉亂顛狂心者，皆得醒悟正定不亂，為毒所中者悉離諸毒，互起恚恨者慈心相向，諸懷妊者胎藏安隱生福德子，諸貧匱者自然財寶悉得豐足。佛入城時有如是等希有之事，一切人民皆獲利益，佛乃實從西門而入
現代漢語譯本：當時，在前往的途中，在一片廣闊的曠野中，有七千位仙人先前在那裡停留。他們看見佛世尊具足三十二相、八十種好，圓滿的光芒照耀如同千個太陽，廣大巍峨如同寶山顯現，吉祥殊勝的相貌無與倫比，還有微妙的金色光明周遍熾盛。他們看到這些后，都來到佛前，頭面禮足，合掌恭敬，退到一旁站立。這些仙人都是因為過去種下的善根的力量，才能夠最先見到佛世尊。當時，世尊普遍觀察這七千位仙人的善根已經成熟，就在曠野中，為他們簡略地宣說了四諦法門。當時，這些仙人聽聞佛法后，智慧堅固，心開意解，各自歡喜，隨即躍身升到虛空中，高出二十個山峰，都證得了須陀洹果。從空中下來后，他們圍繞在世尊周圍，一同跟隨。當時，世尊度化了這七千位仙人後，逐漸向前行走，將要到達福增城的城門。他心中想道：『這福增城有十八個城門，我現在如果從西門進入，其他城門的所有人就不能見到我。我現在應該在各個城門都顯現佛身，隨著各個城門進入，讓所有的人都能見到佛身，而我實際上是從西門進入。』 現代漢語譯本：當時，世尊這樣想后，就顯現自身，隨著各個城門進入，每一個城門都有天人大眾周匝圍繞。當佛進入城門時，以神通力，自然清除了荊棘砂礫，一切不潔凈的東西都變得清凈，內外都香潔，地面平坦如手掌，沒有高低不平。佛所經過的各個城門，有低矮的自然變得高大，有狹窄的地方自然變得寬廣。城中所有的大象、馬等動物，那些性情暴躁、難以調伏的，自然變得調順。而且，城中所有的人民，都歡喜地瞻仰世尊。又因為佛的神通力，其中所有盲人能夠看見，聾人能夠聽見，啞巴能夠說話，乃至各種器官不健全的人，都變得健全。迷惑、醉亂、癲狂的人，都變得清醒、正定、不亂。被毒物所傷的人，都解除了毒害。互相憎恨的人，都變得慈心相向。懷孕的人，胎兒安穩，生下有福德的孩子。貧窮匱乏的人，自然得到充足的財寶。佛進入城時，有這樣等稀有的事情發生，所有的人民都獲得了利益。佛才真正從西門進入。
English version: At that time, on the way, in a vast wilderness, there were seven thousand immortals who had previously stopped there. They saw the World Honored One, the Buddha, fully endowed with the thirty-two marks and eighty minor characteristics, his perfect light shining like a thousand suns, vast and majestic like a precious mountain appearing, his auspicious and superior appearance unparalleled, and a subtle golden light pervading and blazing. Having seen this, they all approached the Buddha, bowed their heads to his feet, joined their palms in reverence, and retreated to stand aside. These immortals were able to see the World Honored One, the Buddha, first because of the power of the good roots they had planted in the past. At that time, the World Honored One universally observed that the good roots of these seven thousand immortals had matured, and in the wilderness, he briefly explained the Four Noble Truths to them as appropriate. When these immortals heard the Dharma, their wisdom became firm, their minds opened and understood, and they were each filled with joy. Immediately, they leaped into the air, rising twenty mountain peaks high, and all attained the fruit of Srotapanna. After descending from the sky, they surrounded the World Honored One and followed him together. At that time, after the World Honored One had converted these seven thousand immortals, he gradually moved forward, about to reach the gate of the City of Increased Blessings. He thought to himself: 'This City of Increased Blessings has eighteen gates. If I enter through the west gate now, all the people at the other gates will not be able to see me. I should now manifest the Buddha's body at each gate, enter through each gate, and let all people see the Buddha's body, while I actually enter through the west gate.' English version: At that time, after the World Honored One had this thought, he manifested his body and entered through each gate, with a multitude of heavenly beings surrounding each one. When the Buddha entered the city gate, by his supernatural power, he naturally removed thorns and gravel, and all impurities were purified, both inside and outside were fragrant and clean, and the ground was as flat as the palm of a hand, without any unevenness. The various gates through which the Buddha passed, those that were low naturally became high, and those that were narrow naturally became wide. All the elephants, horses, and other animals in the city, those that were unruly and difficult to tame, naturally became tame. Moreover, all the people in the city joyfully gazed upon the World Honored One. Also, because of the Buddha's supernatural power, all the blind were able to see, the deaf were able to hear, the mute were able to speak, and even those with incomplete organs were made whole. Those who were confused, intoxicated, and insane became clear-headed, stable, and not confused. Those who had been poisoned were freed from all poisons. Those who harbored hatred towards each other became compassionate towards each other. Those who were pregnant had peaceful pregnancies and gave birth to children with blessings. Those who were poor and destitute naturally obtained abundant wealth. When the Buddha entered the city, such rare events occurred, and all the people received benefits. The Buddha then actually entered through the west gate.
爾時，世尊既入城已，攝諸化身唯一實身，至謨尸羅長者舍。時善無毒女即謂長者言：「此所來者是我大師，號釋迦牟尼如來、應供、正等正覺。」是時長者並諸眷屬，見佛如是神通威德種種相好，心生敬信即各頭面禮佛雙足。時善無毒女見佛世尊，踴躍歡喜頭面禮足合掌向佛說伽陀曰：
「我佛常說最上語， 而能調伏他語言， 聞者能生清凈心， 我不見佛深苦惱。 佛悲愍故來此中， 我等今日得大利， 我以清凈至誠心， 頂禮如來吉祥足。」
時，善無毒女說伽陀已，即取牛頭栴檀香水奉佛洗足，佛洗足已處於最上莊嚴寶座，諸苾芻眾亦各洗足次第而坐。爾時，善無毒女即持清凈上味飲食，自手奉上供佛世尊及苾芻眾，長者並眷屬亦各持食奉上于佛及苾芻眾，如是次第行食已遍，佛及苾芻隨應而食。是時福增城中一切婆羅門長者居士，外道尼乾陀等，無數百千人眾悉詣長者舍欲觀世尊。彼等意謂：「長者住舍而甚迫迮不能容受爾許人眾。」咸起礙想。
爾時，世尊知其意已，即變長者舍作水精舍，內外瑩徹廣博嚴凈，令諸人眾各得觀佛無所妨礙。是諸人眾各見佛已，心大歡喜異口同音，說伽陀曰：
「今此長者舍， 而水精所成， 摩尼及真金， 諸寶皆映現。 清凈復廣博， 如天帝釋宮， 各得見世尊， 斯為甚希有。 我等一切眾， 瞻仰住佛前， 咸生清凈心， 恭敬合掌禮。 牟尼處眾會， 如星中現月， 功德所莊嚴， 是故我歸命
現代漢語譯本： 當時，世尊進入城中后，收攝所有化身，顯現唯一的真實身，來到謨尸羅長者的住所。這時，善無毒女對長者說：『這位來者是我的大師，號釋迦牟尼如來、應供、正等正覺。』當時，長者和他的眷屬們，見到佛陀如此神通威德和種種相好，心中生起敬信，都向佛陀的足部頂禮。這時，善無毒女見到佛陀世尊，歡喜踴躍，向佛陀頂禮合掌，並說了偈頌： 『我的佛陀常說最上之語，能夠調伏他人的言語，聽聞者能生起清凈之心，我因不見佛陀而深感苦惱。佛陀因悲憫的緣故來到這裡，我們今天得到了大利益，我以清凈至誠的心，頂禮如來吉祥的足。』 當時，善無毒女說完偈頌后，就取來牛頭栴檀香水為佛陀洗足。佛陀洗完足后，坐于最上莊嚴的寶座上，眾比丘也各自洗足，依次而坐。這時，善無毒女親自拿著清凈上味的飲食，供養佛陀世尊和眾比丘。長者和眷屬們也各自拿著食物供養佛陀和眾比丘，這樣依次行食完畢，佛陀和比丘們隨應而食。當時，福增城中所有的婆羅門、長者、居士、外道尼乾陀等，無數百千人眾都來到長者的住所，想要觀看世尊。他們心想：『長者的住所非常狹窄，不能容納這麼多人。』都產生了障礙的想法。 當時，世尊知道他們的想法后，就把長者的住所變成水晶宮殿，內外通透，廣闊莊嚴，讓所有的人都能看到佛陀，沒有任何障礙。這些人看到佛陀后，心中非常歡喜，異口同聲地說了偈頌： 『現在這個長者的住所，變成了水晶所成，摩尼寶珠和真金，各種寶物都映照顯現。清凈又廣闊，如同天帝釋的宮殿，每個人都能見到世尊，這是非常稀有的。我們所有的人，瞻仰著站在佛陀面前，都生起了清凈的心，恭敬地合掌禮拜。牟尼在眾人集會中，如同星空中出現的月亮，以功德所莊嚴，因此我歸命。』
English version: At that time, after the World Honored One had entered the city, he gathered all his manifested bodies into one real body and went to the residence of the elder Moshila. Then, the virtuous and harmless daughter said to the elder, 'This one who has come is my master, named Shakyamuni Tathagata, Arhat, Samyak-sambuddha.' At that time, the elder and his family, seeing the Buddha's divine power, majestic virtue, and various auspicious marks, developed respect and faith in their hearts and bowed their heads to the Buddha's feet. Then, the virtuous and harmless daughter, seeing the World Honored One, was overjoyed and bowed her head to his feet, joined her palms, and spoke a gatha to the Buddha: 'My Buddha always speaks the supreme words, which can subdue the speech of others. Those who hear it can generate a pure mind. I have suffered deeply from not seeing the Buddha. Because of the Buddha's compassion, he has come here. Today, we have obtained great benefit. With a pure and sincere heart, I bow to the auspicious feet of the Tathagata.' Then, after the virtuous and harmless daughter had spoken the gatha, she took sandalwood water from the head of a bull and offered it to the Buddha to wash his feet. After the Buddha had washed his feet, he sat on the most magnificent and adorned throne. The assembly of bhikshus also washed their feet and sat down in order. Then, the virtuous and harmless daughter personally took pure and delicious food and offered it to the World Honored One and the assembly of bhikshus. The elder and his family also each took food and offered it to the Buddha and the assembly of bhikshus. After the food had been distributed in this order, the Buddha and the bhikshus ate as appropriate. At that time, all the Brahmins, elders, householders, and non-Buddhist Nigranthas in the city of Fukuzeng, countless hundreds and thousands of people, all came to the elder's residence, wanting to see the World Honored One. They thought, 'The elder's residence is very cramped and cannot accommodate so many people.' They all had thoughts of obstruction. Then, the World Honored One, knowing their thoughts, transformed the elder's residence into a crystal palace, transparent inside and out, vast, and adorned, so that all the people could see the Buddha without any obstruction. After these people had seen the Buddha, they were very happy in their hearts and spoke a gatha in unison: 'Now this elder's residence is made of crystal, with mani jewels and real gold, all kinds of treasures are reflected. It is pure and vast, like the palace of the heavenly emperor Shakra. Everyone can see the World Honored One, which is very rare. All of us, gazing at the Buddha, standing before him, have generated pure minds and respectfully join our palms in worship. The Muni in the assembly is like the moon appearing among the stars, adorned with merit and virtue, therefore I take refuge in him.'
爾時，世尊飯食已訖，諸苾芻眾亦各食訖，於是世尊不起于座，與無數百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，並余婆羅門、長者、居士、外道、尼乾陀，乃至善無毒女及謨尸羅長者，妻子眷屬如是等眾，周匝圍繞聽佛說法。
爾時，世尊普為大眾，如應演說苦集滅道四諦法門。佛說是法門時，諸外道中有善根成熟者，聞法歡喜生凈信心歸依世尊，隨其所應而獲利益。又復眾中有得住暖位者，有得住頂位者，有得住忍位者，有得須陀洹果者，有得斯陀含果者，有得阿那含果者，有得阿羅漢果者。謨尸羅長者聞佛說法發清凈心，如其所應亦得利益，善無毒女以宿善根力，及聞說法得須陀洹果。
爾時，諸苾芻俱白佛言：「世尊！善哉希有！此善無毒女，真是善知識，因此女故多人獲益，而能如是施作佛事。」佛言：「諸苾芻！汝等當知此善無毒女，非唯今日於我法中為善知識能作佛事，此人已於過去佛法中，為善知識開導他人施作佛事，汝等善聽我今略說。」時，諸苾芻受教而聽。
佛言：「諸苾芻！過去世中人壽二萬歲時，有佛出世名曰迦葉如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛一時，在波羅奈國仙人墮處鹿野園中，與苾芻眾俱、彼國有王名為哀愍，其王具大福德，正法治世。王有一女，生已自然頂有金鬘，乃為彼女立名金鬘，王所愛念，即敕后妃宮嬪眷屬，養育侍衛后至成長
當時，世尊用過餐后，眾比丘也都各自用過餐。這時，世尊沒有起身離開座位，與無數百千的天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以及其餘的婆羅門、長者、居士、外道、尼乾陀，乃至善無毒女和謨尸羅長者，他們的妻子眷屬等大眾，團團圍繞著聽佛說法。 當時，世尊普遍為大眾，如理演說苦、集、滅、道四諦法門。佛陀宣說此法門時，那些外道中善根成熟的人，聽聞佛法后歡喜，生起清凈的信心，歸依世尊，並各自獲得相應的利益。此外，大眾中有的證得暖位，有的證得頂位，有的證得忍位，有的證得須陀洹果，有的證得斯陀含果，有的證得阿那含果，有的證得阿羅漢果。謨尸羅長者聽聞佛陀說法后，也發起了清凈心，並各自獲得相應的利益。善無毒女憑藉宿世的善根力量，以及聽聞佛法，證得了須陀洹果。 當時，眾比丘一同對佛說：『世尊！善哉！真是稀有！這位善無毒女，真是善知識，因為她的緣故，很多人都獲得了利益，並且能夠如此地施作佛事。』佛陀說：『諸位比丘！你們應當知道，這位善無毒女，不僅今天在我的佛法中是善知識，能夠施作佛事，此人已經在過去的佛法中，作為善知識開導他人，施作佛事。你們仔細聽，我現在略說。』當時，眾比丘接受教誨，靜心聆聽。 佛陀說：『諸位比丘！在過去世中，人們壽命為二萬歲時，有佛出世，名為迦葉如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那時，佛陀在波羅奈國仙人墮處的鹿野園中，與眾比丘在一起。那個國家有一位國王，名為哀愍，這位國王具有很大的福德，以正法治理國家。國王有一個女兒，出生時頭頂自然有金色的花鬘，因此為她取名為金鬘。國王非常喜愛她，就命令后妃、宮嬪、眷屬，養育侍衛她，直到她長大成人。
At that time, after the World Honored One had finished his meal, and the assembly of monks had also finished their meals, the World Honored One did not rise from his seat. He was surrounded by countless hundreds of thousands of devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, as well as other Brahmins, elders, householders, heretics, and Niganthas, even including the virtuous Anavadya and the elder Mosila, along with their wives and families. They were all gathered to listen to the Buddha's teachings. At that time, the World Honored One, for the sake of the assembly, expounded the Four Noble Truths of suffering, its origin, its cessation, and the path to its cessation. When the Buddha was teaching this Dharma, those among the heretics who had matured in their roots of goodness, upon hearing the Dharma, rejoiced and developed pure faith, taking refuge in the World Honored One, and each received the benefits they were due. Furthermore, among the assembly, some attained the stage of warmth, some attained the stage of the peak, some attained the stage of forbearance, some attained the fruit of Srotapanna, some attained the fruit of Sakadagami, some attained the fruit of Anagami, and some attained the fruit of Arhat. The elder Mosila, upon hearing the Buddha's teachings, developed a pure mind and also received the benefits he was due. Anavadya, through the power of her past good roots and upon hearing the Dharma, attained the fruit of Srotapanna. At that time, the monks together said to the Buddha, 'World Honored One! How wonderful and rare! This virtuous Anavadya is truly a good friend, because of her, many have benefited, and she is able to perform such Buddha deeds.' The Buddha said, 'Monks! You should know that this virtuous Anavadya is not only today a good friend in my Dharma, able to perform Buddha deeds, but this person has already in the past Buddhadharmas been a good friend, guiding others and performing Buddha deeds. Listen carefully, I will now briefly explain.' At that time, the monks received the teaching and listened attentively. The Buddha said, 'Monks! In the past world, when people's lifespans were twenty thousand years, there was a Buddha who appeared in the world named Kashyapa Tathagata, Arhat, Samyaksambuddha, Vidyacharana Sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Deva Manushyanam, Buddha, Bhagavan. At that time, the Buddha was in the Deer Park at the place where the sages fell in the country of Varanasi, together with the assembly of monks. In that country, there was a king named Aimina, who had great merit and ruled the country with righteousness. The king had a daughter, who was born with a golden garland on her head, and therefore she was named Golden Garland. The king loved her very much, and ordered the queen, concubines, and family members to raise and attend to her until she grew up.'
。彼女以其宿善根力，于佛法中深生愛樂，聞佛在彼鹿野園中，即與五百宮嬪眷屬圍繞，往詣鹿野園中瞻禮世尊，到已至誠頭面禮足，佛即如應為說法要，彼聞法已心生凈信，而白佛言：『我自今日乃至盡壽，常以飲食衣服臥具醫藥奉上世尊。』作是白已即如其言，常以四事供給世尊。時彼哀愍王，忽於一夜得十種夢：一者夢見有一大象從窗牖出，身雖得出尾為窗礙。二者夢見有一渴人井隨其後，是人寧忍于渴終不取飲。三者夢見有人以其真珠貿易於麨。四者夢見有人以其栴檀香木貿易常木。五者夢見有一大園華果茂盛，忽為猛風吹落散壞。六者夢見有諸小象，驅大香象奔走而出。七者夢見有一獼猴身有糞穢，四向馳走污諸獼猴，眾皆迴避。八者夢見有一獼猴於一處坐，有眾獼猴為作灌頂。九者夢見一張白㲲，有十八人各各執奪少分而㲲不破。十者夢見有多人眾聚集一處，互相鬥諍論競是非。此等是為所得十夢。王睡覺已作是思惟：『我得此夢是不吉祥，豈非於我壞壽命邪？』作是念已至明旦時，即集群臣共議斯夢。是時諸臣皆悉不能定其善惡，王復召一婆羅門具說十夢，令其伺察善惡之相。婆羅門言：『大王當知，此夢不祥，愿王作法破不祥事。』王言：『汝法雲何？』婆羅門言：『王所愛念彼金鬘女，一切人民亦悉愛重，愿王今時以此愛女，破身出血流為江河，剖腹取腸聯作城邑，若作是法，即能破彼不祥之事，若不如是，于王壽命有所損失。』爾時，王言：『我於今時寧自失命，而終不害彼金鬘女。』作是言已王入後宮，搘頤不悅默然而坐
現代漢語譯本：她憑藉宿世的善根之力，對佛法產生了深深的愛慕，聽說佛陀在鹿野苑，便帶著五百宮女眷屬，前往鹿野苑瞻仰世尊。到達后，她至誠地頂禮佛足。佛陀隨即為她宣說了佛法要義。她聽聞佛法后，心中生起清凈的信心，並對佛陀說：『我從今日起，乃至生命終結，將常以飲食、衣服、臥具、醫藥供奉世尊。』說完之後，她便如所言，常常以這四種物品供養世尊。當時，那位哀愍王，忽然在一個夜晚做了十種夢：第一，夢見一頭大象從窗戶出去，身體雖然出去了，尾巴卻被窗戶卡住。第二，夢見一個口渴的人，井就在他身後，這個人寧願忍受口渴也不去喝水。第三，夢見有人用珍珠去換麥粉。第四，夢見有人用檀香木去換普通的木頭。第五，夢見一個花園，花果茂盛，忽然被狂風吹落，散亂破壞。第六，夢見許多小象，驅趕著大象奔跑出去。第七，夢見一隻猴子身上沾滿糞便，四處奔跑，弄髒了其他猴子，大家都躲避它。第八，夢見一隻猴子坐在一個地方，有許多猴子為它舉行灌頂儀式。第九，夢見一張白色的氈毯，有十八個人各自搶奪一小部分，而氈毯沒有破損。第十，夢見許多人聚集在一起，互相爭鬥，辯論是非。這些就是他所做的十個夢。國王醒來后思忖：『我做的這些夢是不吉祥的，難道不是要損害我的壽命嗎？』這樣想著，到了第二天早上，他便召集大臣們一起商議這些夢。當時，大臣們都不能確定這些夢的吉兇。國王又召來一位婆羅門，詳細地說了這十個夢，讓他占卜吉兇。婆羅門說：『大王應當知道，這些夢是不祥的，希望大王做法事來消除不祥之事。』國王問：『你的方法是什麼？』婆羅門說：『大王所愛念的金鬘女，所有人民也都愛重她，希望大王現在用這位愛女，讓她身體出血，流成江河，剖開腹部，取出腸子連線成城邑，如果這樣做，就能消除不祥之事，如果不這樣做，大王的壽命就會有所損失。』當時，國王說：『我寧願現在失去自己的性命，也絕不會傷害那位金鬘女。』說完這話，國王就回到後宮，托著腮，悶悶不樂地坐著。 現代漢語譯本：她以其宿世的善根之力，對佛法產生了深深的愛慕。當她聽說佛陀在鹿野苑時，便帶著五百名宮女和眷屬，前往鹿野苑瞻仰世尊。到達后，她虔誠地頂禮佛足。佛陀隨即為她宣講了佛法要義。她聽聞佛法后，心中生起了清凈的信心，並對佛陀說：『我從今日起，乃至生命終結，將常以飲食、衣服、臥具和醫藥供奉世尊。』說完之後，她便如所言，常常以這四種物品供養世尊。當時，那位哀愍王，忽然在一個夜晚做了十種夢：第一，夢見一頭大象從窗戶出去，身體雖然出去了，尾巴卻被窗戶卡住。第二，夢見一個口渴的人，井就在他身後，這個人寧願忍受口渴也不去喝水。第三，夢見有人用珍珠去換麥粉。第四，夢見有人用檀香木去換普通的木頭。第五，夢見一個花園，花果茂盛，忽然被狂風吹落，散亂破壞。第六，夢見許多小象，驅趕著大象奔跑出去。第七，夢見一隻猴子身上沾滿糞便，四處奔跑，弄髒了其他猴子，大家都躲避它。第八，夢見一隻猴子坐在一個地方，有許多猴子為它舉行灌頂儀式。第九，夢見一張白色的氈毯，有十八個人各自搶奪一小部分，而氈毯沒有破損。第十，夢見許多人聚集在一起，互相爭鬥，辯論是非。這些就是他所做的十個夢。國王醒來后思忖：『我做的這些夢是不吉祥的，難道不是要損害我的壽命嗎？』這樣想著，到了第二天早上，他便召集大臣們一起商議這些夢。當時，大臣們都不能確定這些夢的吉兇。國王又召來一位婆羅門，詳細地說了這十個夢，讓他占卜吉兇。婆羅門說：『大王應當知道，這些夢是不祥的，希望大王做法事來消除不祥之事。』國王問：『你的方法是什麼？』婆羅門說：『大王所愛念的金鬘女，所有人民也都愛重她，希望大王現在用這位愛女，讓她身體出血，流成江河，剖開腹部，取出腸子連線成城邑，如果這樣做，就能消除不祥之事，如果不這樣做，大王的壽命就會有所損失。』當時，國王說：『我寧願現在失去自己的性命，也絕不會傷害那位金鬘女。』說完這話，國王就回到後宮，托著腮，悶悶不樂地坐著。
English version: She, by the power of her past good deeds, developed a deep love for the Buddha's teachings. Upon hearing that the Buddha was in the Deer Park, she, along with five hundred palace women and attendants, went to the Deer Park to pay homage to the World Honored One. Having arrived, she sincerely bowed at the Buddha's feet. The Buddha then expounded the essential teachings of the Dharma for her. After hearing the Dharma, she developed pure faith in her heart and said to the Buddha, 'From this day until the end of my life, I will always offer food, clothing, bedding, and medicine to the World Honored One.' After saying this, she did as she had said, constantly providing the Buddha with these four necessities. At that time, the compassionate king, suddenly one night, had ten dreams: First, he dreamt of a large elephant exiting through a window, its body passing through, but its tail being caught by the window. Second, he dreamt of a thirsty person with a well behind him, who would rather endure thirst than drink from it. Third, he dreamt of someone trading pearls for wheat flour. Fourth, he dreamt of someone trading sandalwood for ordinary wood. Fifth, he dreamt of a garden, lush with flowers and fruits, suddenly being blown down and scattered by a fierce wind. Sixth, he dreamt of many small elephants driving large elephants away. Seventh, he dreamt of a monkey covered in filth, running around and soiling other monkeys, who all avoided it. Eighth, he dreamt of a monkey sitting in one place, with many other monkeys performing an initiation ceremony for it. Ninth, he dreamt of a white felt cloth, with eighteen people each grabbing a small portion, yet the cloth not tearing. Tenth, he dreamt of many people gathering in one place, fighting and arguing over right and wrong. These were the ten dreams he had. After waking up, the king thought, 'These dreams I had are not auspicious, could they be harming my life?' Thinking this, the next morning, he gathered his ministers to discuss the dreams. At that time, the ministers were unable to determine whether the dreams were good or bad. The king then summoned a Brahmin and described the ten dreams in detail, asking him to interpret their good or bad omens. The Brahmin said, 'Your Majesty, you should know that these dreams are inauspicious. I hope Your Majesty will perform rituals to dispel the inauspiciousness.' The king asked, 'What is your method?' The Brahmin said, 'The golden-garlanded woman whom Your Majesty loves, and whom all the people also love, I hope Your Majesty will now use this beloved woman, causing her body to bleed, flowing into rivers, and cutting open her abdomen, taking out her intestines and connecting them to form a city. If you do this, you can dispel the inauspiciousness. If you do not, Your Majesty's life will be in danger.' At that time, the king said, 'I would rather lose my own life than harm that golden-garlanded woman.' After saying this, the king returned to the inner palace, resting his chin in his hand, sitting in silence and displeasure. English version: She, through the power of her accumulated good karma, developed a deep affection for the Buddha's teachings. When she heard that the Buddha was in the Deer Park, she went there with five hundred palace women and attendants to pay homage to the World Honored One. Upon arrival, she sincerely bowed at the Buddha's feet. The Buddha then expounded the essential teachings of the Dharma for her. After hearing the Dharma, she developed pure faith in her heart and said to the Buddha, 'From this day until the end of my life, I will always offer food, clothing, bedding, and medicine to the World Honored One.' After saying this, she did as she had said, constantly providing the Buddha with these four necessities. At that time, the compassionate king, suddenly one night, had ten dreams: First, he dreamt of a large elephant exiting through a window, its body passing through, but its tail being caught by the window. Second, he dreamt of a thirsty person with a well behind him, who would rather endure thirst than drink from it. Third, he dreamt of someone trading pearls for wheat flour. Fourth, he dreamt of someone trading sandalwood for ordinary wood. Fifth, he dreamt of a garden, lush with flowers and fruits, suddenly being blown down and scattered by a fierce wind. Sixth, he dreamt of many small elephants driving large elephants away. Seventh, he dreamt of a monkey covered in filth, running around and soiling other monkeys, who all avoided it. Eighth, he dreamt of a monkey sitting in one place, with many other monkeys performing an initiation ceremony for it. Ninth, he dreamt of a white felt cloth, with eighteen people each grabbing a small portion, yet the cloth not tearing. Tenth, he dreamt of many people gathering in one place, fighting and arguing over right and wrong. These were the ten dreams he had. After waking up, the king thought, 'These dreams I had are not auspicious, could they be harming my life?' Thinking this, the next morning, he gathered his ministers to discuss the dreams. At that time, the ministers were unable to determine whether the dreams were good or bad. The king then summoned a Brahmin and described the ten dreams in detail, asking him to interpret their good or bad omens. The Brahmin said, 'Your Majesty, you should know that these dreams are inauspicious. I hope Your Majesty will perform rituals to dispel the inauspiciousness.' The king asked, 'What is your method?' The Brahmin said, 'The golden-garlanded woman whom Your Majesty loves, and whom all the people also love, I hope Your Majesty will now use this beloved woman, causing her body to bleed, flowing into rivers, and cutting open her abdomen, taking out her intestines and connecting them to form a city. If you do this, you can dispel the inauspiciousness. If you do not, Your Majesty's life will be in danger.' At that time, the king said, 'I would rather lose my own life than harm that golden-garlanded woman.' After saying this, the king returned to the inner palace, resting his chin in his hand, sitting in silence and displeasure.
。時金鬘女見王默坐，有愁憂相，來詣王前即白王言：『我父何故有愁憂相？思惟何事，愿王今說。』爾時，彼王具以十夢及婆羅門言，為金鬘女說。彼女聞已復白王言：『去此不遠鹿野園中，迦葉如來、應供、正等正覺，與苾芻眾而現集會。我今與王同詣于彼，以夢問佛，佛是一切智者，必能為王說善惡相。』時哀愍王即如其言，與金鬘女及諸臣從，詣鹿野園佛世尊所，到已頭面禮世尊足退坐一面，彼金鬘女及諸臣從，亦各禮佛一面而住。是時復有諸婆羅門長者居士亦在佛會，爾時，彼佛即為哀愍王及諸會眾，如應說法示教利喜已，佛即默然。彼哀愍王從座而起住立佛前，具以十夢次第而說，說已復言：『我以此緣，恐于壽命有所損失，愿佛悲愍為我開決。』佛言：『大王！勿怖勿怖！如所得夢皆非汝事，亦非今時善惡之相，于汝壽命亦無損失。大王當知，是未來世中人壽百歲時，有佛出世名釋迦牟尼十號具足，彼佛住世演說諸法教化眾生，如其所應作佛事已而入涅槃，入涅槃後於遺法中苾芻弟子諸所作事，王今此夢是彼前相，我今為王次第而說。如王所夢有一大象從窗牖出，身雖得出尾為窗礙者，是彼佛入涅槃后，于遺法中有婆羅門長者居士若男若女，棄捨眷屬出家學道，雖出家已，心猶貪著名利俗事不能解脫。如王所夢有一渴人井隨其後，是人寧忍于渴終不取飲者，是彼遺法中有諸苾芻，為婆羅門長者居士說佛經典，彼婆羅門等心生厭舍不樂聽受
當時，金鬘女見國王沉默不語，面帶憂愁，便來到國王面前，對國王說：『我的父王為何如此憂愁？在思考什麼事情，希望父王現在告訴我。』那時，國王便將十個夢境以及婆羅門所說的話，都告訴了金鬘女。她聽后又對國王說：『離這裡不遠的鹿野園中，迦葉如來、應供、正等正覺，正與眾比丘在一起。我願與父王一同前往那裡，向佛請教這些夢境，佛是一切智者，必定能為父王解釋吉兇。』當時，哀愍王聽從了她的話，與金鬘女及眾臣一同前往鹿野園佛陀所在之處，到達后，他們頭面頂禮佛足，退坐在一旁。金鬘女及眾臣也各自禮佛後站在一旁。當時，還有一些婆羅門、長者、居士也在佛的集會中。那時，佛陀為哀愍王及在場大眾，如理說法，開示教導，令他們歡喜后，便默然不語。哀愍王從座位上站起來，站在佛前，將十個夢境依次說了出來，說完后又說：『我因為這些夢境，擔心自己的壽命會有所損失，希望佛陀慈悲，為我解開疑惑。』佛陀說：『大王！不要害怕，不要害怕！你所做的夢都不是關於你的事情，也不是現在吉兇的預兆，對你的壽命也沒有損失。大王應當知道，這是未來世中，當人們壽命達到一百歲時，有一位佛陀出世，名為釋迦牟尼，十號具足。那位佛陀住世時，演說諸法，教化眾生，如其所應地完成佛事後便入涅槃。入涅槃后，在遺法中，比丘弟子們所做的事情，你現在的夢境是那些事情的預兆，我現在為你依次解說。如你所夢，有一頭大象從窗戶出來，身體雖然出來了，但尾巴卻被窗戶卡住，這預示著那位佛陀入涅槃后，在遺法中，有婆羅門、長者、居士，無論是男是女，他們會捨棄眷屬出家學道，雖然出家了，但內心仍然貪戀名利俗事，不能解脫。如你所夢，有一個口渴的人，井水跟在他後面，這個人寧願忍受口渴也不去喝水，這預示著在遺法中，有比丘為婆羅門、長者、居士講解佛經，但那些婆羅門等人心生厭煩，不樂意聽受。
At that time, the maiden Golden Garland saw the king sitting silently, with a worried expression. She came before the king and said, 'My father, why do you look so worried? What are you pondering? I wish you would tell me now.' Then, the king told Golden Garland about the ten dreams and what the Brahmins had said. After hearing this, she said to the king, 'Not far from here, in the Deer Park, the Tathagata Kashyapa, the Arhat, the Perfectly Enlightened One, is present with a gathering of monks. I wish to go there with you, my king, to ask the Buddha about these dreams. The Buddha is all-knowing and will surely be able to explain the good and bad omens to you.' At that time, King Compassionate, heeding her words, went with Golden Garland and his ministers to the place where the Buddha was in the Deer Park. Upon arriving, they bowed their heads to the Buddha's feet and sat to one side. Golden Garland and the ministers also bowed to the Buddha and stood to one side. At that time, there were also Brahmins, elders, and householders in the Buddha's assembly. Then, the Buddha, for the sake of King Compassionate and the assembly, preached the Dharma as appropriate, teaching and delighting them, and then became silent. King Compassionate rose from his seat and stood before the Buddha, recounting the ten dreams in order. After speaking, he added, 'Because of these dreams, I fear that my life may be in danger. I beseech the Buddha to have compassion and resolve my doubts.' The Buddha said, 'Great King! Do not be afraid, do not be afraid! The dreams you had are not about you, nor are they omens of good or bad for the present time. They will not cause any harm to your life. Great King, you should know that in the future, when people's lifespans reach one hundred years, a Buddha will appear in the world named Shakyamuni, who will possess the ten titles. That Buddha will live in the world, expounding the Dharma, teaching and transforming sentient beings, and after completing his Buddha activities as appropriate, he will enter Nirvana. After entering Nirvana, the things that the monk disciples do within the remaining Dharma, your dreams are omens of those things. I will now explain them to you in order. As you dreamed, a large elephant came out of a window, and although its body came out, its tail was stuck in the window. This indicates that after that Buddha enters Nirvana, in the remaining Dharma, there will be Brahmins, elders, and householders, both men and women, who will abandon their families and become monks, but although they have become monks, their hearts will still be attached to fame, gain, and worldly affairs, and they will not be able to attain liberation. As you dreamed, a thirsty person had a well following behind him, and this person would rather endure thirst than drink from the well. This indicates that in the remaining Dharma, there will be monks who will explain the Buddhist scriptures to Brahmins, elders, and householders, but those Brahmins and others will feel aversion and will not be willing to listen.
。如王所夢有人以其真珠貿易於麨者，是彼遺法中有諸苾芻弟子，不能依佛正典修習根力覺道禪定出世間法，而復愛樂修習世間經書咒術歌詠言頌。如王所夢有人以其栴檀香木貿易常木者，是彼遺法中有諸苾芻，以佛經典，貿易世間經書外道典籍。如王所夢有諸小象驅大香象奔走而出者，是彼遺法中有諸破戒無德苾芻，見彼持戒有德苾芻眾共嫌惡，巧設方便擯令遠去。如王所夢有一大園華果茂盛，忽為猛風吹落散壞者，是彼遺法中有諸清凈持戒具德多聞苾芻，安止僧伽藍摩，為彼所有不修身不修心不修慧粗惡苾芻眾共毀壞彼僧伽藍摩；如是壞已，復令清凈苾芻最勝事業亦悉破壞。如王所夢有一獼猴身有糞穢，四向馳走污諸獼猴，眾皆迴避者，是彼遺法中有諸破戒苾芻，自破凈戒不具慚愧，而復返于清凈信心王臣之前，譭謗持戒有德苾芻。如王所夢有一獼猴於一處坐，有眾獼猴為作灌頂者，是彼遺法中不修勝行無德苾芻，眾共成立為僧中上首，統攝有德修勝行者。如王所夢一張白㲲有十八人，各各執奪少分而㲲不破者，是彼遺法中有諸弟子異見興執，以佛教法分十八部，雖復如是而佛教法亦不破壞。如王所夢有多人眾聚集一處，互相鬥諍論競是非者，是彼遺法中有諸苾芻，聚集議論世間名聞利養等事，由此因緣互相鬥諍不能寂靜，漸使世尊清凈法滅。大王！如是十夢皆非汝事，是彼之相汝不應怖，壽命無失宜自安意。』爾時，哀愍王聞佛為說所夢事已，心大歡喜，禮彼佛足還復王宮
現代漢語譯本：就像國王夢見有人用他的珍珠去換取粗劣的麥粉一樣，這預示著他的遺教中會有一些比丘弟子，他們不按照佛陀的正典修習根、力、覺、道、禪定等出世間法，反而喜歡修習世間的經書、咒術、歌詠和讚頌。就像國王夢見有人用他的檀香木去換取普通的木頭一樣，這預示著他的遺教中會有一些比丘，用佛陀的經典去換取世間的經書和外道的典籍。就像國王夢見一群小象驅趕著大象奔跑出去一樣，這預示著他的遺教中會有一些破戒無德的比丘，看到那些持戒有德的比丘，就共同厭惡他們，並巧妙地設法將他們驅逐離開。就像國王夢見一個花果茂盛的大園，突然被狂風吹落散壞一樣，這預示著他的遺教中會有一些清凈持戒、具足德行、博學多聞的比丘，安住在僧伽藍中，卻被那些不修身、不修心、不修慧的粗惡比丘們共同毀壞了僧伽藍；這樣毀壞之後，又使得清凈比丘們最殊勝的事業也全部被破壞。就像國王夢見一隻身上沾滿糞便的猴子，四處奔跑弄髒其他猴子，大家都躲避它一樣，這預示著他的遺教中會有一些破戒的比丘，自己破壞了清凈的戒律，沒有慚愧之心，反而跑到清凈有信心的國王和大臣面前，誹謗持戒有德的比丘。就像國王夢見一隻猴子坐在一個地方，有許多猴子為它做灌頂一樣，這預示著他的遺教中那些不修殊勝行為、沒有德行的比丘，被大家推舉為僧團的首領，統領那些有德行、修殊勝行為的人。就像國王夢見一張白色的布，有十八個人各自搶奪少許，而布卻沒有破損一樣，這預示著他的遺教中會有一些弟子因為見解不同而產生執著，將佛教的教法分為十八部，即使這樣，佛教的教法也不會被破壞。就像國王夢見許多人聚集在一起，互相爭鬥、辯論是非一樣，這預示著他的遺教中會有一些比丘，聚集在一起議論世間的名聞利養等事情，因此互相爭鬥，不能安靜下來，逐漸使得世尊清凈的佛法滅亡。大王！這十個夢都不是關於你的事情，而是預示著未來的景象，你不應該感到恐懼，你的壽命不會有損失，應該安心。』當時，哀愍王聽了佛陀為他講述的夢境之後，心中非常歡喜，禮拜佛陀的腳，然後返回了王宮。
English version: 'Just as the king dreamed of someone trading his pearls for coarse flour, this foretells that in his remaining teachings there will be some Bhikkhu disciples who do not cultivate the supramundane practices of the roots, powers, awakenings, paths, and meditative absorptions according to the Buddha's correct scriptures, but instead love to cultivate worldly scriptures, incantations, songs, and praises. Just as the king dreamed of someone trading his sandalwood for ordinary wood, this foretells that in his remaining teachings there will be some Bhikkhus who trade the Buddha's scriptures for worldly scriptures and heretical texts. Just as the king dreamed of a group of small elephants driving large elephants away, this foretells that in his remaining teachings there will be some Bhikkhus who have broken their precepts and lack virtue, who, upon seeing those Bhikkhus who uphold the precepts and possess virtue, will collectively despise them and cleverly devise ways to expel them. Just as the king dreamed of a large garden full of flowers and fruits, suddenly being blown down and scattered by a fierce wind, this foretells that in his remaining teachings there will be some pure, precept-holding, virtuous, and learned Bhikkhus, residing in the Sangharama, who will be destroyed by those coarse Bhikkhus who do not cultivate their bodies, minds, or wisdom; and after this destruction, they will also cause the most excellent work of the pure Bhikkhus to be completely destroyed. Just as the king dreamed of a monkey covered in filth, running around and soiling other monkeys, with everyone avoiding it, this foretells that in his remaining teachings there will be some Bhikkhus who have broken their precepts, lacking shame, and who will then go before the pure and faithful king and ministers, slandering the precept-holding and virtuous Bhikkhus. Just as the king dreamed of a monkey sitting in one place, with many monkeys performing an anointing ceremony for it, this foretells that in his remaining teachings, those Bhikkhus who do not cultivate superior practices and lack virtue will be established by the community as the leaders of the Sangha, governing those who are virtuous and cultivate superior practices. Just as the king dreamed of a white cloth, with eighteen people each seizing a small portion, yet the cloth not being torn, this foretells that in his remaining teachings there will be some disciples who, due to differing views, will become attached, dividing the Buddha's teachings into eighteen schools, yet even so, the Buddha's teachings will not be destroyed. Just as the king dreamed of many people gathering in one place, fighting and arguing over right and wrong, this foretells that in his remaining teachings there will be some Bhikkhus who gather to discuss worldly matters of fame, gain, and profit, and because of this, they will fight with each other, unable to find peace, gradually causing the pure Dharma of the World Honored One to perish. Great King! These ten dreams are not about you, but are omens of the future. You should not be afraid, your life will not be lost, you should be at ease.』 At that time, King Aimin, having heard the Buddha explain the meaning of his dreams, was greatly delighted, bowed at the Buddha's feet, and returned to the palace.
。諸苾芻！彼迦葉如來，為哀愍王說所夢已，復為眾會說四諦法，時彼會中有八萬四千人，皆悉見諦而獲利益。諸苾芻！于汝意云何？彼金鬘女，于彼佛法中為哀愍王作善知識建立佛事者，豈異人乎？即今善無毒女是。諸苾芻！是故當知此善無毒女，已於過去佛法中為善知識，今於我法中亦與多人為善知識，使令多人皆獲利益。」
爾時，諸苾芻復白佛言：「世尊！彼迦葉佛時金鬘女者，以何因緣生已自然頂有金鬘？又復何緣得生王家受大富樂？」
佛言：「諸苾芻！彼金鬘女過去世時，于波羅奈國為一貧女，周行求乞諸莊嚴具及以涂香。於一緣覺塔中，莊嚴塗飾起清凈心，發是愿言：『愿我以此善根，世世所生頂有金鬘，生大富家富貴自在，施作佛事。』諸苾芻！彼時貧女者，即彼迦葉佛法中金鬘女是，以其善根及大願力，於五百生中在在處處生已，自然頂有金鬘。諸苾芻！是故今時此善無毒女，以其過去善根及大願力，今得生此給孤獨長者大富之家，而善開導施作佛事。是故當知，決定善業決定善報，於一切時一切處無能散失。彼彼業因彼彼果報，如外地界彼堅實性，而非水火風界流潤等性，如是蘊處界等彼彼差別，所有一切眾生作善惡業，亦復如是。彼彼業因差別有異，彼彼果報所得非一，假使經于百劫之中，而因果法決定無失。」
佛言：「諸苾芻！是故善男子善女人，應當于佛法僧深生凈信尊重恭敬，於此經典諦信受持，宣通流佈如理修行。汝等諸苾芻！亦如是修學
『諸位比丘！迦葉如來爲了憐憫國王，在說完夢境后，又為大眾宣說了四諦法。當時，會中有八萬四千人，都見到了真諦並獲得了利益。諸位比丘！你們認為，那位金鬘女在迦葉佛的教法中，爲了憐憫國王而作為善知識建立佛事，難道是別人嗎？她就是現在的善無毒女。諸位比丘！因此應當知道，這位善無毒女，過去在佛法中就曾作為善知識，現在在我的教法中也為許多人作為善知識，使許多人都獲得利益。』 當時，諸位比丘又問佛說：『世尊！那位迦葉佛時的金鬘女，因為什麼因緣出生後頭頂自然有金鬘？又因為什麼因緣能夠出生在王家，享受大富大貴的快樂？』 佛說：『諸位比丘！那位金鬘女在過去世時，在波羅奈國是一個貧窮的女子，她四處乞討各種裝飾品和涂香。在一個緣覺塔中，她用裝飾品和涂香進行莊嚴塗飾，生起了清凈的心，併發愿說：『愿我以此善根，世世所生頭頂都有金鬘，出生在大富之家，富貴自在，能夠施作佛事。』諸位比丘！當時的那個貧窮女子，就是迦葉佛法中的金鬘女。因為她的善根和強大的願力，在五百世中，無論出生在何處，頭頂都自然有金鬘。諸位比丘！因此，現在的這位善無毒女，因為她過去的善根和強大的願力，現在才能出生在給孤獨長者這樣的大富之家，並且能夠善於開導，施作佛事。所以應當知道，確定的善業必定有確定的善報，在任何時候任何地方都不會消失。什麼樣的業因就會有什麼樣的果報，就像外在的土地那樣堅實，而不是像水、火、風那樣流動不定的性質。就像蘊、處、界等各有差別一樣，所有眾生所作的善惡業也是如此。不同的業因有不同的差別，不同的果報所得也不一樣，即使經過百劫的時間，因果法則也必定不會有任何差錯。』 佛說：『諸位比丘！因此，善男子善女人，應當對佛法僧深生清凈的信心，尊重恭敬，對於這部經典要真誠地信受奉持，宣揚流通，如理修行。你們各位比丘，也應當這樣修學。』
'Monks, that Tathagata Kasyapa, out of compassion for the king, after explaining the dream, further expounded the Four Noble Truths to the assembly. At that time, there were eighty-four thousand people in the assembly, all of whom saw the truth and gained benefit. Monks, what do you think? Was that Golden Garland Woman, who in the Dharma of that Buddha, out of compassion for the king, acted as a good friend and established Buddhist affairs, someone else? She is none other than the present Good Without Poison Woman. Monks, therefore, you should know that this Good Without Poison Woman was a good friend in the past in the Dharma of the Buddhas, and now in my Dharma, she is also a good friend to many, causing many to gain benefit.' At that time, the monks again asked the Buddha, 'World Honored One, what were the causes and conditions that the Golden Garland Woman of the time of Buddha Kasyapa was born with a natural golden garland on her head? And what were the causes and conditions that she was born into a royal family and enjoyed great wealth and happiness?' The Buddha said, 'Monks, in a past life, that Golden Garland Woman was a poor woman in the country of Varanasi. She went around begging for various ornaments and fragrant perfumes. In a Pratyekabuddha stupa, she used the ornaments and perfumes to decorate and adorn it, giving rise to a pure mind, and made this vow: 『May I, with this good root, in every life be born with a golden garland on my head, be born into a wealthy family, be rich and free, and be able to perform Buddhist affairs.』 Monks, that poor woman at that time was the Golden Garland Woman in the Dharma of Buddha Kasyapa. Because of her good roots and great vow power, in five hundred lives, wherever she was born, she naturally had a golden garland on her head. Monks, therefore, now this Good Without Poison Woman, because of her past good roots and great vow power, is now able to be born into the wealthy family of the elder Anathapindika, and is able to skillfully guide and perform Buddhist affairs. Therefore, you should know that definite good karma has definite good results, and at no time and in no place can it be lost. What kind of karmic cause there is, there will be what kind of karmic result, just like the outer earth is solid, and not like the flowing nature of water, fire, and wind. Just as the aggregates, sense bases, and realms are different, so too are the good and evil karmas performed by all sentient beings. Different karmic causes have different differences, and the different karmic results obtained are not the same. Even if it passes through hundreds of kalpas, the law of cause and effect will definitely not be lost.' The Buddha said, 'Monks, therefore, good men and good women should deeply generate pure faith in the Buddha, Dharma, and Sangha, respect and revere them, sincerely believe in and uphold this scripture, propagate and circulate it, and practice it according to the Dharma. You monks should also practice in this way.'
爾時，世尊為諸苾芻說善無毒女往昔因緣已，如先已為善無毒女及謨尸羅長者眷屬，乃至福增城中婆羅門長者居士等，並餘一切天人大眾，隨其所應宣說正法各獲利益。於時世尊及苾芻眾，即于會中隱身不現，至舍衛國祇樹給孤獨園還復現身。
佛說此經已，善無毒女等長者諸眷屬，諸苾芻等，一切大眾聞佛所說，皆大歡喜，信受奉行
當時，世尊為眾比丘講述了善無毒女過去的因緣之後，就像先前已為善無毒女和謨尸羅長者的眷屬，乃至福增城中的婆羅門長者、居士等，以及其他一切天人大眾，根據他們各自的根器宣說了正法，使他們各自獲得了利益。這時，世尊和眾比丘，就在法會中隱身不見，到了舍衛國的祇樹給孤獨園才又顯現出身形。 佛陀說完這部經后，善無毒女等長者及其眷屬，以及眾比丘等一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。
At that time, after the World Honored One had explained to the Bhikshus the past causes and conditions of the virtuous and harmless woman, just as he had previously done for the virtuous and harmless woman and the family members of Elder Mosila, and even for the Brahmin elders and lay people in the city of Fukuzeng, as well as all the other heavenly and human beings, he preached the Dharma according to their respective capacities, and each of them gained benefits. At that time, the World Honored One and the assembly of Bhikshus disappeared from the gathering and reappeared at the Jetavana Anathapindika Garden in the country of Sravasti. After the Buddha finished speaking this sutra, the virtuous and harmless woman and other elders and their families, as well as all the Bhikshus and the entire assembly, upon hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced accordingly.
佛說給孤獨長者女得度因緣經卷下
The Sutra of the Buddha on the Causes and Conditions for the Salvation of the Daughter of the Elder Anathapindika, Volume Two