T02n0133_頻毗娑羅王詣佛供養經

大正藏第 02 冊 No. 0133 頻毗娑羅王詣佛供養經

No. 133 [No. 125(34.5)]

頻毗娑羅王詣佛供養經

西晉沙門釋法炬譯

如是我聞：

一時，婆伽婆在舍衛城祇樹給孤獨園，與大比丘眾千二百五十人俱。為人敬仰悉來供養，比丘、比丘尼、優婆塞、優婆夷，大王大子群臣下至人民，悉來供養，具衣被、飲食、床臥、疾瘦醫藥。爾時，世尊名德遠聞，如是世尊、如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、佛、世尊，為眾生說法，初善中善竟善，義甚深遠具諸梵行。

爾時，摩竭王頻毗娑羅告諸群臣：「汝等嚴駕羽葆車，所以然者？我欲往迦尸拘薩羅國，問訊世尊禮拜承事，世尊出世甚難，值亦甚難遇，如來時時出世，譬如優曇缽華時乃出世，世尊亦復如是，亦甚難遇。」對曰：「如是大王！」爾時，群臣聞摩竭國王頻毗(顏色)娑羅(端正)教，便嚴駕羽葆車，往詣王頻毗娑羅所，便白王言：「車已嚴駕，今正是時。」爾時，摩竭王頻毗娑羅乘羽葆車，群臣人民前後圍繞，從羅閱城出，以王威力漸漸往詣迦尸拘薩羅，至舍衛城祇樹給孤獨園。乘車至城門從車下步，往詣祇桓至如來所，猶如剎利王舍五威儀，頭面禮世尊足，以手摩抆世尊足，自稱姓名：「我是摩竭國頻毗娑羅王中之王，是頻毗娑羅王。」

爾時，世尊告頻毗娑羅王：「汝是大王剎利豪族，我是釋子出家學道，於此色身眾德具足，乃屈大王至我所，問訊起居康強叉手承事

現代漢語譯本《頻毗娑羅王詣佛供養經》一時，佛陀在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。人們敬仰佛陀，紛紛前來供養，包括比丘、比丘尼、優婆塞、優婆夷，以及國王、王子、大臣，甚至普通百姓，都來供養衣物、飲食、床鋪、臥具和醫藥。當時，世尊的盛名遠播，人們稱他為世尊、如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他為眾生說法，初善、中善、后善，義理深奧，具足清凈的修行。當時，摩竭陀國王頻毗娑羅告訴他的大臣們：『你們準備好羽葆車，因為我打算去迦尸拘薩羅國，問候世尊，禮拜承事。世尊出世非常難得，值遇也極其不易。如來時時出世，就像優曇缽花偶爾才開放一樣，世尊也是如此，非常難得。』大臣們回答說：『遵命，大王！』大臣們聽到摩竭陀國王頻毗娑羅的命令，便準備好羽葆車，前往頻毗娑羅王那裡，稟告說：『車已準備妥當，現在正是時候。』當時，摩竭陀國王頻毗娑羅乘坐羽葆車，群臣百姓前後簇擁，從王舍城出發，憑藉國王的威儀，逐漸前往迦尸拘薩羅，到達舍衛城的祇樹給孤獨園。他乘車到城門，下車步行，前往祇園，來到如來所在之處。他像剎利王一樣，捨棄五種威儀，頭面頂禮世尊的腳，用手摩挲世尊的腳，自稱姓名：『我是摩竭陀國頻毗娑羅王，是諸王之王，我就是頻毗娑羅王。』當時，世尊告訴頻毗娑羅王：『你是大王，剎利豪族，我是釋迦族的出家學道之人，雖然此色身眾德具足，卻讓大王屈尊來到我這裡，問候起居，康健與否，合掌承事。』

English version The Sutra of King Bimbisara's Visit to the Buddha for Offerings Translated by the Śramaṇa Dharmarakṣa of the Western Jin Dynasty Thus have I heard: At one time, the Bhagavan was in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of 1,250 bhikshus. People revered and came to make offerings, including bhikshus, bhikshunis, upasakas, upasikas, kings, princes, ministers, and even common people, all offering clothing, food, bedding, and medicine for the sick. At that time, the World Honored One's fame was widespread. He was known as the World Honored One, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World Honored One. He taught the Dharma to sentient beings, good in the beginning, good in the middle, and good in the end, with profound meaning and complete pure conduct. At that time, King Bimbisara of Magadha said to his ministers, 'Prepare the palanquin with feathered canopy, for I intend to go to the country of Kashi Kosala to inquire after the World Honored One, to pay homage and serve him. It is very rare for a World Honored One to appear in the world, and it is also very difficult to encounter one. The Tathagata appears from time to time, just as the Udumbara flower blooms only occasionally. The World Honored One is also like this, very rare to encounter.' The ministers replied, 'As you command, O King!' Upon hearing King Bimbisara's command, the ministers prepared the palanquin with feathered canopy and went to King Bimbisara, reporting, 'The palanquin is ready, now is the right time.' At that time, King Bimbisara of Magadha rode in the palanquin with feathered canopy, surrounded by ministers and people, and departed from Rajagriha. With the king's authority, he gradually traveled to Kashi Kosala, arriving at the Jeta Grove of Anathapindika in Shravasti. He rode in the palanquin to the city gate, then dismounted and walked to the Jeta Grove, arriving at the place where the Tathagata was. Like a Kshatriya king, he abandoned the five forms of royal conduct, bowed his head to the feet of the World Honored One, rubbed the World Honored One's feet with his hands, and proclaimed his name, 'I am King Bimbisara of Magadha, the king among kings, I am King Bimbisara.' At that time, the World Honored One said to King Bimbisara, 'You are a great king, a noble Kshatriya, and I am a Shakyaputra who has left home to study the Way. Although this physical body is complete with virtues, you, O King, have condescended to come to me, to inquire about my well-being, and to serve me with folded hands.'

。」

王白世尊曰：「蒙世尊恩，我亦見剎利有智慧多聞者，婆羅門有智慧者，長者有智慧者，沙門有智慧者，各共論義。我以此論盡往問沙門瞿曇，若彼沙門瞿曇答以此論者，我等以此論答；若瞿曇沙門不答此論者，亦當共論義，便往至世尊所。」爾時，世尊與說法，從世尊聞法，不復問論義，況當有所難？便歸命世尊、法、比丘僧，是謂世尊身有功德說微妙法知時之行。是時得等三歡喜，於世尊所復有恭敬，大聲聞眾行皆清白，戒成就，三昧成就，智慧成就，解脫成就，解脫見慧成就，所謂四雙八輩。是謂世尊聲聞眾可敬可貴為第一尊，是世間人民無上福田，是謂第三歡喜於三耶三佛所。

爾時，摩竭國王頻毗娑羅，從佛聞微妙法，聞微妙法已白世尊言：「愿如來，受我三月請，游羅閱城，當供養衣被飲食床臥具病瘦醫藥及比丘僧。」爾時，世尊默然受頻毗娑羅王請。爾時，摩竭國王頻毗娑羅王，見世尊默然受請，便歡喜踴躍不能自勝，即從坐起頭面禮世尊足，右繞三匝便退而去，祇桓門乘羽葆車，還詣羅閱祇城自宮殿所。

爾時，摩竭國王頻毗娑羅，敕諸大臣人民：「卿等善聽！我欲請世尊於此三月及比丘僧，供養衣被飲食床臥具病瘦醫藥，汝等各相勸率。」答曰：「如是大王！」爾時，摩竭國王頻毗娑羅，在獨處坐便作是念：「我有資財能有所辦，欲盡形壽供養世尊衣被飲食床臥具病瘦醫藥及比丘僧，當率勸大臣人民

王白世尊說：『蒙受世尊的恩惠，我也看到剎帝利中有智慧且博學的人，婆羅門中有智慧的人，長者中有智慧的人，沙門中有智慧的人，他們各自一起討論辯論。我打算用這些辯論去問沙門瞿曇，如果那位沙門瞿曇能回答這些辯論，我們就用這些辯論來回答他；如果瞿曇沙門不能回答這些辯論，我們也要一起辯論，然後就去拜見世尊。』當時，世尊為他們說法，從世尊那裡聽聞佛法后，他們不再問辯論，更何況是提出難題？他們便歸順世尊、佛法、比丘僧，這就是世尊自身具有功德，宣說微妙佛法，知曉時機而行。當時他們獲得了三種歡喜，對世尊更加恭敬，大聲聞眾的行為都清凈無瑕，戒律成就，禪定成就，智慧成就，解脫成就，解脫知見成就，也就是所謂的四雙八輩。這就是世尊的聲聞弟子們值得尊敬和珍貴，是第一尊，是世間人民無上的福田，這就是對三耶三佛的第三種歡喜。當時，摩竭陀國王頻毗娑羅，從佛陀那裡聽聞了微妙的佛法，聽聞微妙佛法后，他向世尊說道：『愿如來接受我三個月的邀請，到王舍城遊歷，我將供養您衣物、飲食、床鋪、臥具、醫藥以及比丘僧。』當時，世尊默然接受了頻毗娑羅王的邀請。當時，摩竭陀國王頻毗娑羅王，看到世尊默然接受邀請，便歡喜雀躍，不能自已，立即從座位上起身，頭面頂禮世尊的腳，右繞三圈后便退下離去，在祇桓門乘坐羽葆車，返回王舍城的宮殿。當時，摩竭陀國王頻毗娑羅，命令各位大臣和人民：『你們仔細聽！我打算邀請世尊在此三個月以及比丘僧，供養他們衣物、飲食、床鋪、臥具、醫藥，你們各自互相勸勉。』他們回答說：『遵命，大王！』當時，摩竭陀國王頻毗娑羅，獨自一人坐著，便這樣想：『我有資財能夠有所作為，我想要盡我一生供養世尊衣物、飲食、床鋪、臥具、醫藥以及比丘僧，應當勸勉大臣和人民。』

King Baishe said to the World Honored One, 'Having received the grace of the World Honored One, I have also seen Kshatriyas who are wise and learned, Brahmins who are wise, elders who are wise, and ascetics who are wise, each discussing and debating together. I intend to use these debates to question the ascetic Gautama. If that ascetic Gautama can answer these debates, we will use these debates to answer him; if the ascetic Gautama cannot answer these debates, we will also debate together, and then go to see the World Honored One.' At that time, the World Honored One preached the Dharma to them. After hearing the Dharma from the World Honored One, they no longer asked about debates, let alone raise difficult questions. They then took refuge in the World Honored One, the Dharma, and the Sangha. This is because the World Honored One possesses merits, proclaims the subtle Dharma, and knows the right time to act. At that time, they obtained three kinds of joy, and became more respectful towards the World Honored One. The great assembly of disciples all had pure conduct, were accomplished in precepts, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation, which is the so-called four pairs and eight types of noble beings. This is why the World Honored One's disciples are worthy of respect and precious, are the foremost, and are the supreme field of merit for the people of the world. This is the third joy towards the Samyaksambuddha. At that time, King Bimbisara of Magadha, having heard the subtle Dharma from the Buddha, said to the World Honored One, 'May the Tathagata accept my invitation for three months to travel to Rajagriha. I will provide you with clothing, food, bedding, medicine, and the Sangha.' At that time, the World Honored One silently accepted King Bimbisara's invitation. At that time, King Bimbisara of Magadha, seeing that the World Honored One had silently accepted the invitation, was overjoyed and could not contain himself. He immediately rose from his seat, bowed his head to the feet of the World Honored One, circumambulated him three times to the right, and then withdrew and left. He rode in a feathered carriage at the Jeta Grove gate and returned to his palace in Rajagriha. At that time, King Bimbisara of Magadha ordered his ministers and people, 'Listen carefully! I intend to invite the World Honored One and the Sangha for three months, and provide them with clothing, food, bedding, medicine. You should all encourage each other.' They replied, 'As you command, O King!' At that time, King Bimbisara of Magadha, sitting alone, thought, 'I have the resources to do something. I want to spend my whole life providing the World Honored One with clothing, food, bedding, medicine, and the Sangha. I should encourage the ministers and people.'

。」爾時，摩竭國王頻毗娑羅，即日勸率諸大臣：「我向者在獨處坐便生是念：『我有資財能有所辦，欲盡形壽供養世尊，衣被飲食床臥具病瘦醫藥及比丘僧，我應敕群臣人民。』卿等！隨其種類請佛及比丘僧，汝等長夜受報無窮。」答曰：「如是大王！」群臣人民從王聞教已。

爾時，世尊游在舍衛城，便出人間遊行，與大比丘眾千二百五十人俱，漸往詣羅閱祇。爾時，世尊住竹林迦蘭檀園，與大比丘眾千二百五十人俱。爾時，摩竭國王頻毗娑羅，聞佛至羅閱祇城，住竹園迦蘭陀所，與大比丘眾千二百五十人俱。爾時，王頻毗娑羅敕諸群臣，速嚴駕羽葆車，往詣迦蘭陀所問訊世尊。爾時，群臣聞摩竭國頻毗娑羅敕，便往嚴駕羽葆車，白頻毗娑羅曰：「車已嚴駕，今正是時。」爾時，摩竭國王頻毗娑羅便乘羽葆車，群臣人民前後圍繞，以王威勢出羅閱城，往詣竹園迦蘭陀所，便下車步入迦蘭陀詣世尊所。猶如剎利王有五威儀，謂劍、金屣、蓋、天冠、珠柄拂，皆舍一面，頭面禮世尊足在一面坐。爾時，摩竭國王頻毗娑羅白世尊言：「自還國已來在獨處坐便生是念：『我典此國界所有資財能有所辦，欲盡形壽供養如來及比丘眾，衣被飲食床臥具病瘦醫藥，亦當勸率臣人民使得蒙度，使長夜得離三塗永處安隱。』」爾時，世尊告摩竭國王頻毗娑羅：「善哉善哉！大王！為眾生故發弘誓意，欲安隱眾生，義理深遠天人得安。」爾時，世尊為摩竭國王頻毗娑羅說微妙法，勸樂令聞皆令歡樂

現代漢語譯本：當時，摩竭陀國王頻毗娑羅，立即勸告各位大臣：『我之前獨自靜坐時曾想：『我擁有財富，能夠做些事情，我想用我的一生來供養世尊，包括衣服、飲食、床鋪、臥具、醫藥以及比丘僧團，我應該命令我的臣民。』各位！請你們按照各自的類別邀請佛陀和比丘僧團，你們將因此在漫長的夜晚獲得無盡的福報。』大臣們回答說：『遵命，大王！』臣民們聽從了國王的教誨。當時，世尊在舍衛城游化，之後離開人間，與一千二百五十位大比丘一同，逐漸前往王舍城。當時，世尊住在竹林迦蘭陀園，與一千二百五十位大比丘在一起。當時，摩竭陀國王頻毗娑羅，聽說佛陀到達王舍城，住在竹園迦蘭陀園，與一千二百五十位大比丘在一起。當時，頻毗娑羅王命令各位大臣，趕緊準備好裝飾華麗的車駕，前往迦蘭陀園拜見世尊。當時，大臣們聽從了摩竭陀國王頻毗娑羅的命令，準備好裝飾華麗的車駕，稟告頻毗娑羅說：『車駕已經準備好了，現在正是時候。』當時，摩竭陀國王頻毗娑羅便乘坐裝飾華麗的車駕，臣民們前後簇擁著，以國王的威儀離開王舍城，前往竹園迦蘭陀園，下車後步行進入迦蘭陀園拜見世尊。就像剎帝利王有五種威儀，即劍、金鞋、傘蓋、天冠、珠柄拂塵，都放在一邊，頭面頂禮世尊的雙足，在一旁坐下。當時，摩竭陀國王頻毗娑羅對世尊說：『自從回到國都后，我獨自靜坐時曾想：『我掌管這個國家的所有財富，能夠做些事情，我想用我的一生來供養如來和比丘僧團，包括衣服、飲食、床鋪、臥具、醫藥，我也應該勸導我的臣民，讓他們也得到救度，使他們長夜遠離三惡道，永遠處於安穩之中。』當時，世尊告訴摩竭陀國王頻毗娑羅：『善哉善哉！大王！爲了眾生而發下如此宏大的誓願，想要安穩眾生，這個道理深遠，天人都將因此得到安樂。』當時，世尊為摩竭陀國王頻毗娑羅宣說了微妙的佛法，勸導他，使聽聞者都感到歡喜。

English version: At that time, King Bimbisara of Magadha immediately advised his ministers, 'I was sitting alone in solitude earlier and had this thought: 『I have wealth and can do something. I want to spend my whole life making offerings to the World Honored One, including clothing, food, bedding, medicine for the sick, and the monastic community. I should command my subjects.』 Gentlemen! Please invite the Buddha and the monastic community according to their respective categories, and you will receive endless blessings in the long night.' The ministers replied, 'As you command, Your Majesty!' The subjects followed the king's instructions. At that time, the World Honored One was traveling in Shravasti, and then left the human realm, together with twelve hundred and fifty great monks, gradually heading towards Rajagriha. At that time, the World Honored One was staying in the Bamboo Grove Karanda Garden, with twelve hundred and fifty great monks. At that time, King Bimbisara of Magadha heard that the Buddha had arrived in Rajagriha, staying in the Bamboo Grove Karanda Garden, with twelve hundred and fifty great monks. At that time, King Bimbisara ordered his ministers to quickly prepare the ornate carriage and go to Karanda Garden to pay respects to the World Honored One. At that time, the ministers followed King Bimbisara's order, prepared the ornate carriage, and reported to Bimbisara, 'The carriage is ready, now is the right time.' At that time, King Bimbisara of Magadha rode in the ornate carriage, surrounded by his subjects, and with the majesty of a king, left Rajagriha and went to the Bamboo Grove Karanda Garden. After getting off the carriage, he walked into Karanda Garden to pay respects to the World Honored One. Like a Kshatriya king with five symbols of majesty, namely sword, golden shoes, parasol, heavenly crown, and jeweled whisk, he put them aside, bowed his head to the feet of the World Honored One, and sat on one side. At that time, King Bimbisara of Magadha said to the World Honored One, 'Since returning to the capital, I have been sitting alone in solitude and had this thought: 『I am in charge of all the wealth of this country and can do something. I want to spend my whole life making offerings to the Tathagata and the monastic community, including clothing, food, bedding, medicine for the sick. I should also encourage my subjects to be saved, so that they may be free from the three evil paths for a long night and be in eternal peace.』 At that time, the World Honored One told King Bimbisara of Magadha, 'Excellent, excellent! Your Majesty! You have made such a great vow for the sake of sentient beings, wanting to bring peace to sentient beings. This principle is profound, and gods and humans will attain peace because of it.' At that time, the World Honored One spoke the subtle Dharma to King Bimbisara of Magadha, encouraging him, so that all who heard it were joyful.

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爾時，摩竭國王頻毗娑羅，從佛聞微妙法發歡喜心，即從坐起禮世尊足，繞佛三匝即退而去，出迦蘭陀門還自乘車，詣羅閱城入自宮裡坐其殿上。即其日辦具甘饌飲食若干種味，即其日為佛比丘僧敷眾坐具，手執香爐升高樓上東向叉手，至心念世尊，亦自思惟今時已到，愿世尊知時見顧。

爾時，世尊知時已到，便著衣持缽，比丘僧前後圍繞，入羅閱城往詣摩竭國王頻毗娑羅宮。到已諸比丘僧各次第坐。爾時，摩竭國王頻毗娑羅，見佛比丘僧坐已定，自手執若干種甘饌飲食，飯佛及比丘僧，見世尊飯已攝缽，更敷小床在如來前坐。爾時，世尊為摩竭國王頻毗娑羅，說微妙法漸漸共議。所謂論者，施論、戒論、生天論，欲穢濁漏為大苦，出家為要。爾時，世尊知王心歡喜不能自勝皆悉柔和，猶如諸如來所應說法，苦習盡道，爾時，世尊具為王說微妙法。

爾時，二百五十婇女，即于坐上逮法眼凈，彼已見法得法，選擇諸法奉持諸法，無疑猶豫希望已斷，得無所畏及所應學法，歸依佛法眾受持五戒。爾時，世尊見王頻毗娑羅聞微妙法歡喜奉持。爾時，世尊便說此偈：

「祠火最為首，　　詩頌亦為首，王為人中首，　　眾流海為首。眾星月為首，　　光明日為首，上下及四方，　　諸所生品物。天上及世間，　　佛最無有上，欲求種德者，　　當求於三佛。」

爾時，世尊以此偈為王說，即從坐起便退還去

現代漢語譯本：當時，摩竭陀國王頻毗娑羅，聽聞佛陀講說微妙的佛法，心中充滿歡喜，立即從座位上起身，禮拜世尊的腳，繞佛三圈後退下。他走出迦蘭陀門，乘上自己的車子，回到羅閱城，進入自己的宮殿，坐在殿堂之上。當天，他準備了各種美味的食物，當天也為佛陀和比丘僧眾鋪設了座位。他手持香爐，登上高樓，面向東方，合掌，至誠地思念世尊，也自忖現在時機已到，希望世尊能夠知曉並前來。當時，世尊知道時機已到，便穿上袈裟，拿著缽，比丘僧眾前後圍繞著，進入羅閱城，前往摩竭陀國王頻毗娑羅的宮殿。到達后，比丘僧眾各自按次序坐下。當時，摩竭陀國王頻毗娑羅，看到佛陀和比丘僧眾都已坐定，親自拿著各種美味的食物，供養佛陀和比丘僧眾。看到世尊用完餐，收起缽后，又在如來面前鋪設小床，坐了下來。當時，世尊為摩竭陀國王頻毗娑羅，講說微妙的佛法，漸漸地與他討論。所討論的內容包括佈施的功德、持戒的功德、往生天界的功德，以及慾望的污穢和煩惱是巨大的痛苦，出家是重要的修行。當時，世尊知道國王內心歡喜，無法自持，都變得柔和，就像諸佛如來所應宣說的法一樣，即苦、集、滅、道四聖諦。當時，世尊完整地為國王講說了微妙的佛法。當時，二百五十位宮女，在座位上就獲得了法眼清凈，她們已經見到法、得到法，選擇諸法並奉持諸法，不再有疑惑和猶豫，希望已經斷除，獲得了無所畏懼和所應學習的法，皈依佛、法、僧三寶，受持五戒。當時，世尊看到頻毗娑羅國王聽聞微妙的佛法，歡喜奉行。當時，世尊便說了這首偈頌：『祭祀火為首，詩歌頌詞為首，國王為人中之首，眾河流以大海為首。眾星以月亮為首，光明以太陽為首，上下及四方，所有出生的事物。天上和世間，佛陀最為至上，想要修積功德的人，應當尋求三佛。』當時，世尊用這首偈頌為國王說法，說完后就從座位上起身，退回去了。

English version: At that time, King Bimbisara of Magadha, having heard the Buddha preach the wonderful Dharma, felt joy in his heart. He immediately rose from his seat, bowed at the feet of the World Honored One, circumambulated the Buddha three times, and then withdrew. He exited the Kalandaka Gate, got into his own chariot, returned to Rajagriha, entered his palace, and sat upon his throne. That very day, he prepared various delicious foods and also arranged seats for the Buddha and the assembly of monks. Holding an incense burner, he ascended to the high tower, faced east, joined his palms, and with utmost sincerity, he thought of the World Honored One, also contemplating that the time was now right, hoping that the World Honored One would know and come. At that time, the World Honored One, knowing that the time had come, put on his robe, took his bowl, and surrounded by the assembly of monks, entered Rajagriha and went to the palace of King Bimbisara of Magadha. Upon arrival, the monks each sat down in order. Then, King Bimbisara of Magadha, seeing that the Buddha and the assembly of monks were seated, personally took various delicious foods and offered them to the Buddha and the assembly of monks. Seeing that the World Honored One had finished his meal and put away his bowl, he then laid out a small bed in front of the Tathagata and sat down. At that time, the World Honored One spoke the wonderful Dharma to King Bimbisara of Magadha, gradually discussing with him. The topics discussed included the merits of giving, the merits of keeping precepts, the merits of being reborn in the heavens, and that the defilement of desires and afflictions is a great suffering, and that renunciation is an important practice. At that time, the World Honored One knew that the king's heart was joyful, unable to contain itself, and had become gentle, just as the Dharma that the Tathagatas should preach, namely the Four Noble Truths of suffering, its cause, its cessation, and the path. At that time, the World Honored One fully explained the wonderful Dharma to the king. At that time, two hundred and fifty palace women, while seated, attained the purity of the Dharma Eye. They had already seen the Dharma, obtained the Dharma, chosen the Dharma and upheld the Dharma, no longer having doubts or hesitations, their hopes were cut off, they obtained fearlessness and the Dharma that should be learned, took refuge in the Buddha, Dharma, and Sangha, and received the five precepts. At that time, the World Honored One saw that King Bimbisara had heard the wonderful Dharma and was joyfully practicing it. At that time, the World Honored One spoke this verse: 'The fire sacrifice is the foremost, the poems and hymns are the foremost, the king is the foremost among people, the ocean is the foremost among rivers. The moon is the foremost among the stars, the sun is the foremost among lights, above, below, and in the four directions, all things that are born. In the heavens and in the world, the Buddha is the most supreme, those who wish to cultivate merit should seek the three Buddhas.' At that time, the World Honored One spoke this verse to the king, and after speaking, he rose from his seat and returned.

右一經，經名譯主諸藏皆同，而其文相，國本、宋本全同，丹本大別，似未知去取。今按《開元錄》云：「此經與《增一阿含經》第二十六卷〈等見品〉，同本異譯。」撿之國、宋二本，與彼全同，即是彼經中抄出耳，何為異譯耶？意者宋藏失法炬譯本，遂抄彼本部為此別行，然彼《增一》即東晉瞿曇僧伽提婆譯，既抄彼經，而云法炬譯者何耶？況凡是抄經非異譯者，《開元錄》中曾被刪去，此何獨存耶？故今以丹藏為真本云

右邊這部經，經名、譯者、以及所藏之處都相同。但是，經文內容，國本和宋本完全一致，而丹本則大相逕庭，似乎還不知道應該如何取捨。現在根據《開元錄》所說：『這部經與《增一阿含經》第二十六卷的〈等見品〉，是同本異譯。』檢查國本和宋本，發現與《增一阿含經》完全相同，顯然是從那部經中抄錄出來的，怎麼能說是異譯呢？我猜想可能是宋藏遺失了法炬翻譯的版本，於是就抄錄了《增一阿含經》的這一部分作為單獨流通的版本。然而，《增一阿含經》是東晉瞿曇僧伽提婆翻譯的，既然是抄錄的《增一阿含經》，又怎麼能說是法炬翻譯的呢？況且，凡是抄經而非異譯的，《開元錄》中都已經被刪除了，為什麼這部經卻單獨保留下來呢？因此，現在認為丹藏本才是真本。

This sutra on the right, its name, translator, and location in the canon are all the same. However, the text of the sutra is completely identical in the Guo and Song editions, while the Dan edition is vastly different, and it seems unclear which version should be adopted. Now, according to the 'Kaiyuan Record', it says: 'This sutra and the 'Equal Views' chapter of the 26th volume of the 'Ekottara Agama Sutra' are the same text with different translations.' Upon examining the Guo and Song editions, they are found to be completely identical to the 'Ekottara Agama Sutra', clearly copied from that sutra. How can it be called a different translation? I suspect that the Song canon lost the version translated by Dharmaraksha, and thus copied this part of the 'Ekottara Agama Sutra' as a separate circulating version. However, the 'Ekottara Agama Sutra' was translated by Gautama Sanghadeva of the Eastern Jin Dynasty. Since it was copied from the 'Ekottara Agama Sutra', how can it be said to be translated by Dharmaraksha? Moreover, all sutras that are copied rather than being different translations have been deleted in the 'Kaiyuan Record'. Why is this sutra uniquely preserved? Therefore, it is now considered that the Dan edition is the true version.

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