T01n0076_梵摩渝經

大正藏第 01 冊 No. 0076 梵摩渝經

No. 76 [No. 26(161)]

梵摩渝經

吳月支優婆塞支謙譯

聞如是：

一時，佛在隨提國，與五百沙門俱行。時，有逝心，名梵摩渝，彌夷國人也。年在耆艾百有二十，博通眾經星宿圖書，豫睹未萠一國師焉。梵摩渝遙聞佛王者之子出自釋姓，去國尊榮行作沙門，得道號佛，清凈至尊，與五百沙門處隨提國，開化眾生。梵摩渝深惟嘆曰：「沙門瞿曇！神聖巍巍，為如來、應儀、正真覺、道神通以足、丈夫、尊雄、法御、眾聖、天人之師，心垢已除諸惡已盡，從自覺得無所不知，沙門、逝心、釋、梵、龍、鬼，為其說法，上中下語清凈為首，玄妙卓遠，眾聖所不聞也。」梵摩渝為門徒廣陳之，期為無上正真覺眾聖之王，吾等應為稽首稟化之矣。

逝心弟子有亞聖者，厥名摩納，亦博經典，明齊于師，具睹秘讖知當有佛，身相奇特三十有二，至尊難雙貫心照焉。師告摩納：「吾聞瞿曇神聖無上，諸天共宗，獨言只步眾聖中雄，爾往睹焉。宗尊儀表真正弘摸，誠如群儒之所嘆不乎？假其爾者，吾當馳就稽首奉禮。」摩納質曰：「吾當以何觀察？」摩納師曰：「經不云乎！來世有王厥名白凈，后名清妙，明德純備，其生聖子有天中天，獨尊之表軀體丈六，相有三十二，處國當爲飛行皇帝，舍國為道行作沙門者，必得為佛。」

摩納受教，稽首師足，至隨提國，即詣佛所，揖讓畢退就坐靜心。熟視佛身相好，不睹兩相，一廣長舌，二陰馬藏，其意有疑。佛知摩納心有疑望，即以神足現陰馬藏，出廣長舌以自覆面，左右𦧪耳縮舌入口，五色光出繞身三匝滅于頂上。摩納心動喜怖交集，欣然嘆曰：「沙門瞿曇真是佛也！相好光明靡不備焉，觀世希有，真可謂如來、應供、正覺，吾當翼從觀尊楷式，以化愚惑並啟吾師。」即尋世尊處內禪定，周旋教化拯濟眾生，或宿或歸輒與僧俱，未曾只獨。六月之日猶影追身，具睹神化巍巍之德。稽首佛足辭還本土，到詣師所稽首如舊，就座而坐。師曰：「吾使爾行觀察瞿曇天尊之資、相好神化，審如群儒稱揚之不虛乎？若其然者，吾當馳詣稽首足下，接足戴土之恭。」對曰：「其有相好神德逾天，巍巍難稱，釋梵所不能測度，群聖莫能籌算，眾賢所嘆，億載之分未獲其一，非吾螢燭所能盡陳。略說其要，絕世之相三十有二，一相足下安平正；二相手足有輪，輪有千輻；三相鉤鎖骨；四相長指；五相足跟滿；六相手足細軟，掌內外握；七相手足閤中縵；八相鹿𨄔腸；九相陰馬藏；十相身色紫金光輝弈弈；十一相身猶金剛，瑕穢寂靜；十二相肌皮細軟，塵水不著身；十三相一一孔一毛生；十四相毛紺青色，右轉盤屈；十五相方身；十六相如師子上身；十七相不曲身如梵身；十八相肩滿具肉連著身；十九相平住兩手摩膝；二十相頰車如師子；二十一相四十齒；二十二相為方齒；二十三相齒間平；二十四相齒白無喻；二十五相廣長舌；二十六相味味次第味；二十七相聲如梵聲；二十八相七合滿起；二十九相眼中白紺青色；三十相眼𥇒上下眴如牛王；三十一相白毛眉中跱；三十二相頂有肉髻，光明韑韑遏日絕月。沙門瞿曇具有高雅，三十二相無一缺減，神妙之德景則無量，可奇可貴自古希有

現代漢語譯本： 我聽聞是這樣的： 一時，佛陀在隨提國，與五百位沙門一同修行。當時，有一位名叫梵摩渝的逝心，是彌夷國人。他年過一百二十歲，學識淵博，精通各種經典、星宿和圖書，是預知未來的國師。梵摩渝遠遠地聽說佛陀是王者的兒子，出自釋迦族，捨棄尊貴的地位出家修行，得道成佛，清凈至尊。他與五百位沙門在隨提國，教化眾生。梵摩渝深深地感嘆道：『沙門瞿曇！神聖而偉大，是如來、應供、正等正覺、道行圓滿、大丈夫、尊雄、法御、眾聖、天人之師，心中污垢已經清除，一切惡行已經斷盡，從自我覺悟而無所不知。沙門、逝心、釋、梵、龍、鬼都聽他說法，所說之法從上到下都清凈為首，玄妙而深遠，是眾聖所未曾聽聞的。』梵摩渝向他的門徒廣泛地宣揚這些，認為佛陀是無上正等正覺的眾聖之王，他們應該向佛陀頂禮，接受教化。 逝心的弟子中有一位亞聖，名叫摩納，也博覽群書，學識與老師相當，他曾看到秘讖，知道將來會有佛陀出現，其身相奇特，具有三十二種殊勝之相，至尊無雙，能洞察人心。老師告訴摩納：『我聽說瞿曇神聖無上，諸天都尊崇他，他獨自行走，是眾聖中的雄者，你前去觀察他。看看他的儀表是否真正弘大，是否如儒生們所讚歎的那樣？如果真是這樣，我就立刻前去頂禮膜拜。』摩納問道：『我應該如何觀察呢？』摩納的老師說：『經典不是說過嗎！未來有一位國王，名叫白凈，后改名為清妙，品德純正完備，他所生的聖子是天中之天，具有獨尊的表徵，身軀高一丈六尺，有三十二種殊勝之相。如果他在國內，就會成為飛行皇帝；如果他捨棄王位出家修行，必定會成佛。』 摩納接受了老師的教誨，向老師的腳頂禮，然後前往隨提國，來到佛陀所在的地方，行禮完畢後退到一旁靜坐。他仔細觀察佛陀的身相，沒有看到兩種相，一是廣長舌，二是陰馬藏，心中有些疑惑。佛陀知道摩納心中有疑惑，就用神足顯現陰馬藏，伸出廣長舌覆蓋面部，左右搖動耳朵，縮舌入口，五色光芒從身上發出，環繞三圈后消失在頭頂。摩納心中激動，喜悅和恐懼交織，欣然讚歎道：『沙門瞿曇真是佛陀啊！相好光明無不具備，世間罕見，真可謂如來、應供、正覺。我應當追隨他，學習他的榜樣，以此教化愚昧的人，並啟迪我的老師。』他隨即觀察世尊處於禪定之中，周旋教化，救濟眾生，或住宿或返回，都與僧眾在一起，從未獨自一人。六個月的時間裡，他像影子一樣跟隨佛陀，親眼目睹了佛陀神聖而偉大的德行。他向佛陀的腳頂禮，辭別返回故鄉，來到老師那裡，像以前一樣頂禮，然後坐下。老師問道：『我讓你去觀察瞿曇天尊的資質、相好和神化，是否真的像儒生們所稱讚的那樣？如果真是這樣，我就立刻前去頂禮他的腳下，以接足戴土的恭敬。』摩納回答說：『他的相好和神德超越了天界，偉大得難以言表，連釋梵都無法測度，眾聖也無法計算，眾賢所讚歎的，即使億萬分之一也無法描述，不是我這螢火之光所能完全陳述的。我簡要地說一下要點，他有絕世的相好三十二種：一相是足底平正；二相是手足有輪，輪有千輻；三相是鉤鎖骨；四相是長指；五相是足跟飽滿；六相是手足細軟，掌內外握；七相是手足指間有縵；八相是鹿𨄔腸；九相是陰馬藏；十相是身色紫金光輝閃耀；十一相是身體猶如金剛，沒有瑕疵；十二相是肌膚細軟，塵水不沾身；十三相是每個毛孔都生一根毛；十四相是毛髮紺青色，右旋盤曲；十五相是方正的身形；十六相是像獅子一樣的上半身；十七相是不彎曲的身體，像梵天一樣；十八相是肩膀飽滿，肌肉與身體相連；十九相是站立時雙手能觸及膝蓋；二十相是臉頰像獅子一樣；二十一相是有四十顆牙齒；二十二相是牙齒方正；二十三相是牙齒之間平整；二十四相是牙齒潔白無比；二十五相是廣長舌；二十六相是味味次第味；二十七相是聲音像梵天一樣；二十八相是七處飽滿；二十九相是眼睛的白眼球是紺青色；三十相是眼睛上下眨動像牛王一樣；三十一相是眉間有白毫；三十二相是頭頂有肉髻，光明閃耀，遮蔽太陽，超越月亮。沙門瞿曇具有高雅的品格，三十二相沒有一絲缺失，神妙的德行不可限量，可敬可貴，自古罕見。』

English version: Thus have I heard: At one time, the Buddha was in the country of Suheti, traveling with five hundred monks. At that time, there was a man named Brahma-yu, a follower of the 'departed mind' school, who was from the country of Mi-yi. He was over one hundred and twenty years old, highly learned, and well-versed in various scriptures, astronomy, and books. He was a national teacher who could foresee the future. Brahma-yu had heard from afar that the Buddha was the son of a king, from the Shakya clan, who had renounced his noble status to become a monk, attained enlightenment, and was now a pure and supreme being. He was in the country of Suheti with five hundred monks, teaching and transforming sentient beings. Brahma-yu deeply sighed and said, 'The monk Gautama! He is divine and majestic, a Tathagata, worthy of offerings, a truly enlightened one, perfect in his path and spiritual powers, a great man, a noble hero, a master of the Dharma, a teacher of all saints and gods. His mind is free from defilements, all evil deeds are extinguished. He has attained self-enlightenment and knows everything. Monks, followers of the 'departed mind' school, Shakra, Brahma, dragons, and ghosts all listen to his teachings. His teachings, from the highest to the lowest, are pure and profound, mysterious and far-reaching, something that the saints have never heard.' Brahma-yu widely proclaimed this to his disciples, believing that the Buddha was the king of all saints, the supreme and truly enlightened one, and that they should bow down to him and receive his teachings. Among Brahma-yu's disciples was a near-saint named Manava, who was also well-read in the scriptures and as knowledgeable as his teacher. He had seen secret prophecies and knew that a Buddha would appear in the future, with a unique physical form, possessing thirty-two extraordinary marks, supreme and unparalleled, able to see into the hearts of others. The teacher told Manava, 'I have heard that Gautama is divinely supreme, revered by all the gods. He walks alone, a hero among the saints. Go and observe him. See if his appearance is truly magnificent, as the scholars have praised. If it is so, I will immediately go and bow down to him.' Manava asked, 'How should I observe him?' Manava's teacher said, 'Do not the scriptures say that in the future there will be a king named White Purity, later renamed Pure Wonder, with pure and complete virtue? His holy son will be the god of gods, with a unique appearance, a body sixteen feet tall, possessing thirty-two extraordinary marks. If he remains in the country, he will become a flying emperor; if he renounces his kingdom to become a monk, he will surely become a Buddha.' Manava accepted his teacher's instructions, bowed at his feet, and went to the country of Suheti. He arrived at the place where the Buddha was, paid his respects, and then sat quietly to the side. He carefully observed the Buddha's physical form but did not see two of the marks: the long, broad tongue and the hidden male organ. He had some doubts in his mind. The Buddha, knowing that Manava had doubts, used his spiritual power to reveal his hidden male organ and extended his long, broad tongue to cover his face. He moved his ears from side to side, retracted his tongue into his mouth, and five-colored lights emanated from his body, circling three times before disappearing above his head. Manava was moved, his heart filled with joy and fear. He exclaimed with delight, 'The monk Gautama is truly a Buddha! His marks and radiance are complete, a rare sight in the world. He is truly a Tathagata, worthy of offerings, and truly enlightened. I should follow him, learn from his example, and use this to teach the ignorant and enlighten my teacher.' He then observed the World Honored One in meditation, teaching and transforming, saving sentient beings. Whether staying or returning, he was always with the monks, never alone. For six months, he followed the Buddha like a shadow, witnessing his divine and majestic virtues. He bowed at the Buddha's feet, took his leave, and returned to his homeland. He went to his teacher, bowed as before, and sat down. The teacher asked, 'I sent you to observe the qualities, marks, and spiritual powers of the Venerable Gautama. Is it truly as the scholars have praised? If so, I will immediately go and bow at his feet, with the utmost respect.' Manava replied, 'His marks and divine virtues surpass the heavens, so majestic that they cannot be described. Even Shakra and Brahma cannot fathom them, and the saints cannot calculate them. The praises of the wise are but a fraction of what he truly is. It is not within my power to fully describe him. I will briefly mention the essentials. He has thirty-two extraordinary marks: first, his feet are flat and level; second, his hands and feet have wheels with a thousand spokes; third, his bones are like hooks; fourth, his fingers are long; fifth, his heels are full; sixth, his hands and feet are soft and delicate, with palms that can grasp both inward and outward; seventh, his fingers and toes are webbed; eighth, his intestines are like a deer's; ninth, his male organ is hidden; tenth, his body is the color of purple gold, shining brightly; eleventh, his body is like diamond, without any flaws; twelfth, his skin is soft and delicate, and dust and water do not adhere to it; thirteenth, each pore has a single hair; fourteenth, his hair is dark blue, curling to the right; fifteenth, his body is square; sixteenth, his upper body is like a lion's; seventeenth, his body is not bent, like Brahma's; eighteenth, his shoulders are full and the muscles are connected to his body; nineteenth, when standing, his hands can touch his knees; twentieth, his cheeks are like a lion's; twenty-first, he has forty teeth; twenty-second, his teeth are square; twenty-third, his teeth are evenly spaced; twenty-fourth, his teeth are incomparably white; twenty-fifth, he has a long, broad tongue; twenty-sixth, he can taste all flavors in order; twenty-seventh, his voice is like Brahma's; twenty-eighth, he has seven full parts; twenty-ninth, the whites of his eyes are dark blue; thirtieth, his eyes blink like a bull king; thirty-first, he has a white hair between his eyebrows; thirty-second, he has a fleshy protuberance on the top of his head, shining brightly, obscuring the sun and surpassing the moon. The monk Gautama possesses noble qualities, and all thirty-two marks are complete without any deficiency. His divine virtues are immeasurable, worthy of respect and admiration, and rare since ancient times.'

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「吾睹瞿曇跬步發足，輒先舉右足步，長短遲疾合儀；行時踝膝不相切摩，平身而進肩不動搖；若欲還顧略不以力，平住斯須，忽然後向不回身也；不低不仰頭身正平，平視而進未嘗顧眄；躇步之儀其為若斯矣。瞿曇行路，天施寶蓋華下如雪，天龍飛鳥無敢歷上，三界眾生無見頂者；諸天作樂導從奉尊，龍神地祇平治途路高下如砥；足不蹈地輪相印現，光明輝輝煌煌七日乃滅；樹木低仰若人跪拜之禮。若行應請，戶楣高下平身而入，楣不高舉瞿曇不伏；坐正中床不侵前後，叉手而坐未嘗指擬，不以拄頰，下床不回忽然在地。天魔含毒而來，心不恐懼光顏更釋，慈心愍之毒無不消。以缽受水，缽不傾昂水不多少；澡缽之時，水缽俱寂不有微聲。未嘗以缽下著于地，于中澡手手缽俱凈，去缽中水高下近遠，適得其所也。以缽受飯飯不污缽，摶飯入口，嚼飯之時三轉即止，飯粒皆碎無在齒間者；若干種味味味皆知，足以支形不以為樂。瞿曇受食，以八因緣，不以遊戲，無邪行心，無慾在志，無巧偽行，遠三界塵，令志道寂衣福得度，斷故痛癢塞十二海，滅宿罪得道力，守空寂不想空。澡缽如前。法衣應器，意無憎愛。為佈施家咒愿說經訖還精舍，不向弟子說食好惡；食自消化無大小便利之穢也。入戶靜默深惟諸定，須臾即出未嘗失時；晝夜不眠亦無睡欠。廣陳明法勸進弟子令入道堂，不以財色穢道之行示諸弟子。尊說高遠，非仙聖眾書所可聞見也，興起同處清凈為道。經行之時不顧眄視，頗𩒰姿則拂衣披纚，法服在身高下急緩于身雅好；入園洗足亦不摩抆而足自凈。身色煌煌喻于天金，意不著愛志如虛空。

「其坐禪定㸌然無想，三毒四痛、五陰六入、七結八瞢，瞢以無上之明消滅之焉。以空、不願、無想之定斷九神處，以十善消十惡，作十二部經，掘十二因緣根，六十二見諸弊惱瘡，穢濁之念心寂然哉。以四等大乘自度尊身又濟眾生，欲說景模，弟子未問而先自笑，口中出光明繞身三匝以漸自滅。

「阿難整服稽首而問，即大說法，聲有八種：最好聲、易了聲、濡軟聲、和調聲、尊慧聲、不誤聲、深妙聲、不女聲。言不漏闕，無得其短者。每大說經，二十四天梵釋四王、日月星宿，其中諸神帝王臣民，地祇海龍，皆來稽首各自聽經，經聲入耳心各解了，如其種語也。佛之明慧猶崑崙河，千川萬流皆仰之焉，川流溢滿而河無指渧之減。佛之為明有逾之矣，眾生受智各得滿足，佛明不虧絲髮之間。說經訖竟，諸開士尊、諸天帝王、臣民龍鬼靡不欣懌，稽首而退，奉戴執行者也。入里靖默，未嘗以無上天尊之德，輕慢弟子逮乎眾生。

「吾尋瞿曇，六月之間猶影追身，具視起居經行入室，澡漱飯飲咒愿說經，勸勉弟子禪定之時。」摩納曰：「瞿曇景式容儀若茲，余之所陳，猶以一渧添于巨海，非眾聖心想擬可知，非諸天所能逮畢、天地之所能論，巍巍乎其無上，洋洋乎其無崖，非測非度，難可具陳矣。」

梵摩渝從弟子聞天師之德，愕然流淚曰：「吾年西垂，殆至徒生徒死，不睹天師之上明矣。」摩渝喜曰：「吾以遇哉！睹佛而死，厥榮難云。愚夫雖有天地之壽，何異乎土石之類哉？」即興正服五體投地，三頓首曰：「歸佛、歸法、歸命聖眾。愿吾殘命有餘，得在覲見稽首稟化。」

佛以六通之明，睹彼自歸，佛遙受之。自隨提國到彌夷國，坐一樹下

現代漢語譯本：我看到瞿曇行走時，每當抬腳邁步，總是先舉起右腳，步伐的長短快慢都符合儀軌；行走時腳踝和膝蓋不會互相摩擦，身體保持平衡向前，肩膀不搖晃；如果想要回頭看，也不會用力，而是平穩地站立片刻，然後突然向後轉，身體不轉動；頭不低也不仰，頭和身體保持水平，平視前方，從不左顧右盼；他行走的姿態就是這樣。瞿曇行走時，天神會散下寶蓋，花朵像雪一樣落下，天龍飛鳥都不敢從上方飛過，三界眾生沒有能看到他頭頂的；諸天奏樂引導，侍奉他，龍神和地神會平整道路，使道路平坦如砥；他的腳不踩在地上，腳下會顯現輪相印記，光明輝煌，七日後才消失；樹木會低頭彎腰，像人跪拜一樣。如果應邀前往，他會身體保持水平進入門檻，門檻不高，瞿曇不會彎腰；他會坐在正中的床上，不侵佔前後空間，雙手合十而坐，從不指指點點，也不會用手托著臉頰，下床時不會轉身，而是突然就站在地上。天魔帶著毒而來，他心中不會恐懼，容貌反而更加光彩，用慈悲心憐憫他們，毒就會消失。用缽接水，缽不會傾斜，水也不會多也不會少；洗缽的時候，水和缽都靜悄悄的，沒有一絲聲音。他從不把缽放在地上，在缽中洗手，手和缽都乾淨，倒掉缽中的水，無論高低遠近，都恰到好處。用缽盛飯，飯不會弄髒缽，把飯糰放入口中，咀嚼三次就停止，飯粒都碎了，不會留在牙齒間；他知道各種味道，但只是爲了維持身體，不以此為樂。瞿曇吃飯，有八個原因，不是爲了玩樂，沒有邪念，沒有慾望，沒有虛偽的行為，遠離三界的塵埃，使心志達到寂靜，衣食得到滿足，斷絕舊的痛苦，堵塞十二種煩惱，消除過去的罪孽，獲得道力，守護空寂，不執著于空。洗缽如前。對待法衣和器皿，心中沒有憎恨和喜愛。為佈施的人家誦經祈福后回到精舍，不向弟子說食物的好壞；食物自己消化，沒有大小便的污穢。進入房間后安靜地思考各種禪定，一會兒就出來，從不耽誤時間；白天黑夜都不睡覺，也沒有睏倦。他廣泛地闡述佛法，勸勉弟子進入道堂，不以財色等污穢的行為來教導弟子。他所說的道理高深，不是仙人和聖人的書籍所能記載的，他與弟子們一起清凈修行。經行時，他不左顧右盼，如果姿勢稍微不端正，就會整理衣服，法衣穿在身上，高低鬆緊都恰到好處；進入園林洗腳，也不擦拭，腳自然就乾淨了。他的身體光彩照人，像天上的黃金一樣，心中沒有貪愛，意志像虛空一樣。 現代漢語譯本：他禪定時，心中一片空明，沒有雜念，三毒、四痛、五陰、六入、七結、八種迷惑，都被他用無上的智慧消滅了。他用空、不願、無想的禪定斷絕了九種神識的處所，用十善來消除十惡，創作了十二部經典，挖掘了十二因緣的根源，看清了六十二種錯誤的見解所帶來的弊端和痛苦，心中的污濁雜念都消失了。他用四種平等的大乘佛法來度化自己，又救度眾生，想要描述他的形象，弟子們還沒問，他就自己先笑了，口中發出光明，繞身三圈，然後漸漸消失。 現代漢語譯本：阿難整理好衣服，行禮后問道，佛就開始講法，他的聲音有八種特點：最好聽的聲音、容易理解的聲音、柔和的聲音、和諧的聲音、尊貴智慧的聲音、不錯誤的聲音、深奧微妙的聲音、不是女性的聲音。他的話語沒有遺漏，沒有人能找到他的缺點。每次講經，二十四天、梵天、釋天、四天王、日月星辰，其中的諸神、帝王、臣民、地神、海龍，都來行禮聽經，經聲傳入耳中，心中都能理解，就像聽自己的語言一樣。佛的智慧就像崑崙河，千川萬流都仰賴它，川流溢滿，而河水沒有減少一滴。佛的智慧更是如此，眾生接受智慧，各自得到滿足，而佛的智慧沒有絲毫虧損。講經結束后，各位開悟的尊者、諸天帝王、臣民龍鬼都非常高興，行禮後退下，奉行佛的教誨。他進入村落後保持安靜，從不因為自己是至高無上的天尊，就輕慢弟子和眾生。 現代漢語譯本：我跟隨瞿曇六個月，就像影子跟隨身體一樣，仔細觀察他的起居、行走、進入房間、洗漱、吃飯、誦經、勸勉弟子禪定的時候。」摩納說：「瞿曇的形象和儀態就是這樣，我所說的，就像用一滴水加入大海，不是眾聖的心思所能想像的，不是諸天所能達到的，不是天地所能論述的，他的偉大是無上的，他的廣闊是無邊的，無法測量，難以完全描述。」 現代漢語譯本：梵摩渝從弟子那裡聽到天師的德行，驚訝地流淚說：「我年事已高，幾乎要白白地死去，沒有見到天師的無上光明。」摩渝高興地說：「我真是幸運啊！能見到佛而死，是無上的光榮。愚蠢的人即使有天地一樣的壽命，又和土石有什麼區別呢？」他立刻整理好衣服，五體投地，三次叩頭說：「皈依佛、皈依法、皈依僧。愿我殘餘的生命，能夠有機會覲見佛，行禮並接受教化。」 現代漢語譯本：佛用六種神通，看到他歸順自己，佛遙遠地接受了他。從隨提國到彌夷國，坐在一棵樹下。

English version: I observed that when Gautama walked, each time he lifted his foot to step, he would always raise his right foot first, and the length and speed of his steps were in accordance with the proper manner; when walking, his ankles and knees would not rub against each other, his body would remain balanced as he moved forward, and his shoulders would not sway; if he wanted to look back, he would not use force, but would stand still for a moment, and then suddenly turn backward without turning his body; his head would neither be lowered nor raised, his head and body would remain level, he would look straight ahead, and never glance around; his walking posture was like this. When Gautama walked, the gods would spread out jeweled canopies, and flowers would fall like snow, the heavenly dragons and birds would not dare to fly above him, and no beings in the three realms could see the top of his head; the gods would play music to guide him and serve him, and the dragon gods and earth gods would level the roads, making them as smooth as a whetstone; his feet would not touch the ground, and wheel-like imprints would appear under his feet, shining brightly, and would disappear after seven days; the trees would lower their heads and bend their bodies, like people kneeling in worship. If he was invited to go somewhere, he would enter the doorway with his body level, and if the door lintel was not high, Gautama would not bend down; he would sit in the middle of the bed, not encroaching on the space in front or behind, he would sit with his hands clasped together, never pointing or gesturing, nor would he support his cheek with his hand, when getting off the bed, he would not turn around, but would suddenly be standing on the ground. When the heavenly demons came with poison, he would not be afraid in his heart, but his face would become even more radiant, and he would have compassion for them, and the poison would disappear. When he received water in his bowl, the bowl would not tilt, and the water would not be too much or too little; when washing the bowl, both the water and the bowl would be silent, without a single sound. He would never put the bowl on the ground, he would wash his hands in the bowl, and both his hands and the bowl would be clean, when pouring out the water from the bowl, whether high or low, near or far, it would be just right. When he received food in the bowl, the food would not dirty the bowl, when he put the food ball into his mouth, he would chew three times and then stop, the grains of rice would all be broken, and none would remain between his teeth; he knew all kinds of flavors, but only ate to sustain his body, not for pleasure. Gautama ate for eight reasons, not for amusement, without evil thoughts, without desires, without false actions, far from the dust of the three realms, to make his mind reach tranquility, to have his clothing and food satisfied, to cut off old pain, to block the twelve kinds of afflictions, to eliminate past sins, to obtain the power of the Way, to guard emptiness, and not to be attached to emptiness. Washing the bowl was the same as before. He had no hatred or love for his robes and utensils. After chanting sutras and praying for the families who made offerings, he would return to the monastery, and would not tell his disciples whether the food was good or bad; the food would digest itself, and there would be no filth from bowel movements. After entering the room, he would quietly contemplate various forms of meditation, and would come out after a while, never wasting time; he would not sleep day or night, nor would he be sleepy. He would widely expound the Dharma, and encourage his disciples to enter the hall of the Way, and would not teach his disciples with defiled actions such as wealth and lust. The principles he spoke of were profound, and could not be recorded in the books of immortals and sages, he practiced with his disciples in purity. When walking, he would not look around, if his posture was slightly improper, he would adjust his clothes, the robes he wore were just right in terms of height and tightness; when entering the garden to wash his feet, he would not wipe them, and his feet would naturally be clean. His body was radiant, like gold from heaven, his heart had no greed, and his will was like the void. English version: When he meditated, his mind was clear and empty, without any distractions, the three poisons, four pains, five aggregates, six entrances, seven bonds, and eight kinds of delusions, were all eliminated by his supreme wisdom. He used the meditation of emptiness, non-desire, and non-thought to cut off the nine abodes of consciousness, he used the ten virtues to eliminate the ten evils, he created the twelve scriptures, he dug out the roots of the twelve links of dependent origination, he saw clearly the drawbacks and pains brought about by the sixty-two wrong views, and the defiled thoughts in his heart disappeared. He used the four immeasurable minds of the Mahayana to liberate himself and also to save all beings, wanting to describe his image, before the disciples asked, he would laugh first, and light would emanate from his mouth, circling his body three times, and then gradually disappear. English version: Ananda adjusted his clothes, bowed, and asked, and the Buddha began to preach the Dharma, his voice had eight characteristics: the most pleasant sound, the easiest to understand sound, the softest sound, the most harmonious sound, the most noble and wise sound, the most accurate sound, the most profound and subtle sound, and not a feminine sound. His words had no omissions, and no one could find fault with them. Every time he preached the Dharma, the twenty-four heavens, Brahma, Indra, the Four Heavenly Kings, the sun, moon, and stars, the gods, emperors, ministers, people, earth gods, and sea dragons, would all come to bow and listen to the Dharma, the sound of the Dharma would enter their ears, and they would all understand, as if they were hearing their own language. The Buddha's wisdom was like the Kunlun River, all the rivers and streams relied on it, the streams overflowed, but the river did not decrease by a single drop. The Buddha's wisdom was even more so, all beings received wisdom, and each was satisfied, but the Buddha's wisdom did not diminish in the slightest. After the preaching was over, all the enlightened ones, the heavenly emperors, ministers, dragons, and ghosts were very happy, they bowed and retreated, and followed the Buddha's teachings. He remained quiet when entering villages, and never looked down on his disciples or all beings because he was the supreme heavenly being. English version: I followed Gautama for six months, like a shadow following a body, carefully observing his daily life, walking, entering the room, washing, eating, chanting sutras, and encouraging his disciples during meditation.」 Mana said, 「Gautama』s image and demeanor are like this, what I have said is like adding a drop of water to the vast ocean, it is not something that the minds of the saints can imagine, it is not something that the heavens can reach, it is not something that heaven and earth can discuss, his greatness is supreme, his vastness is boundless, it cannot be measured, and it is difficult to fully describe.」 English version: Brahma Yu heard about the virtues of the Heavenly Teacher from his disciples, and was surprised and wept, saying, 「I am old, and I am almost going to die in vain, without having seen the supreme light of the Heavenly Teacher.」 Ma Yu said happily, 「I am so fortunate! To die having seen the Buddha is the greatest honor. Even if a foolish person has the lifespan of heaven and earth, what is the difference between them and soil and stones?」 He immediately adjusted his clothes, prostrated himself on the ground, and bowed three times, saying, 「I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha. May my remaining life have the opportunity to see the Buddha, bow, and receive his teachings.」 English version: The Buddha, with his six supernatural powers, saw that he had surrendered to him, and the Buddha accepted him from afar. From the country of Suidi to the country of Miyi, he sat under a tree.

。國王臣民、逝心理家，展轉相命曰：「沙門瞿曇！出自釋家帝王之子，宜在奢麗，而今清素志性淡泊，無貪淫之垢、恚怒之毒、愚癡之冥，處眾聖之上，猶星中有月，神德廣被諸天所宗，為如來、應儀、正真覺，穢冥已盡、慧明獨存，神聖富足，未有乾巛其中眾諸，現在十方微著委曲，當來未萌無事不明，吐章施教言皆真誠也。」國王群臣、逝心高士，僉然而曰：「我生時哉得睹天師，可尊可戴，應為稽首沐浴神化。」因共會聚，車馬步者，家無遺人。到，有稽首佛足者、跪者、揖讓者、自名字者，皆默而坐。

梵摩渝聞佛與聖眾俱到，甚喜無量，率其門徒俱詣佛所。適至林際，意悟唸曰：「當先遣人表心致虔，直自進者為不恪乎？」呼弟子曰：「爾持吾名，稽首佛足下云：『梵摩渝逝心年百二十，飢渴聖摸、樂仰清風，欣懌瞿曇起居常安淡泊無慾。今詣請見。』」弟子禮師，即至佛所，稽首畢具陳師請，向佛嘆其師曰：「國師梵摩渝，博通眾經貫綜秘讖，靖居齋房豫知天文，圖書吉兇靡不逆照，豫明斯世當有天師，巨容丈六天姿紫金，相有三十二，好有八十章，天中之天眾聖中王。今故馳詣歸命三尊，近在林樹之外未敢自進，愿欲覲見恭稟神化。」世尊即曰：「善哉進矣！」弟子返命，以佛明教具啟師意，師即稽首于地欣懌而進。國內逝心長者理家，遙見其師，征營竦栗拱手垂首，梵摩渝曰：「復爾常坐，吾今自坐瞿曇世尊法御之側也。」即五體投地稽首佛足，恭肅而坐。靖默清心熟視佛相，即見佛三十妙相，兩相不現，瞢瞢有疑，稽首于地以偈問曰：

「吾梵志經典，　　秘讖記世要， 濁世王名凈，　　后名曰清妙， 太子名悉達，　　容色紫金輝， 身有天尊相，　　忍穢以法御， 無上正真相，　　三十二具不？ 貞潔陰馬藏，　　無慾可別不？ 豈有廣長舌，　　覆面𦧪耳不？ 陳法逾眾聖，　　梵釋希聞不？ 明導天人師，　　能殄眾疑不？ 懷道處世康，　　來世獲仙不？ 仙度處泥洹，　　永離三界不？ 心意識魂靈，　　能滅眾苦不？」

梵志陳其心所疑，佛具知梵志心疑兩相，即以神足現陰馬藏也，出廣長舌還自覆面，𦧪左右耳，口中光明照彌夷國，繞身三匝徐還入口，即報之曰：「爾之所問，大士三十二相，吾相具足，無減一焉。吾自無數劫來，行四等心，佈施、持戒、忍辱、精進、禪定、智慧，拯濟眾生猶自護身，斷求念空守無想定，心垢除盡無復微曀，習斯行來諸殃悉滅，萬善積著遂成佛身，相好光明獨步三界，永離五道之愚冥，獲無上至尊之明，故號曰佛也。若有貪淫、恚怒、愚癡之毒，五陰、六衰之冥，絲髮之大餘在心者，佛道不成也。未有人物逮於今日眾生所念，方來未然無數劫中，委曲深奧有所不知者，即非佛也。四無所畏、八聲、十力、十八不共法、三十二相、八十種好，不足一事者亦非佛矣。吾今以具，無一不足，故號為佛。沙門得應儀道者，能分一身為十、十為百、百為千、千為萬、萬為無數，又能合無數身還為一身；以指按地，三千大千皆為震動，以其心行得無慾定，故能然也，而況佛乎！佛眉一相之德恒沙可算，眉間之勛難可籌計，豈況盡身之德乎！重曰梵志信佛三尊者，現世安隱終生天上，所欲從念所疑當問，無嫌難也。」

梵志唸曰：「瞿曇所說玄妙深遠，盡吾問也

國王的臣民和那些逝去的心理學家們，輾轉相告說：『沙門瞿曇！他出身於釋迦族的帝王之家，本應過著奢華的生活，如今卻清心寡慾，性情淡泊，沒有貪婪淫慾的污垢、嗔恚憤怒的毒害、愚癡矇昧的黑暗，他處在眾聖之上，如同星辰中的月亮，他的神聖德行廣被諸天所敬仰，是如來、應供、正等正覺，已經徹底清除了污穢和黑暗，只剩下智慧的光明，神聖而富足，在天地之間無人能及。他現在能洞察十方世界細微之處，未來尚未發生的事情也無所不知，他所說的話語和教誨都是真實可信的。』國王、大臣和那些逝去的賢士們都一致認為：『我們真是生逢其時，能夠見到這位天師，他值得我們尊敬和愛戴，我們應該向他頂禮膜拜，接受他的神聖教化。』於是，大家一起聚集起來，無論乘坐車馬還是步行，家家戶戶都傾巢而出。到達之後，有的人向佛陀的腳頂禮，有的人跪拜，有的人作揖，有的人自報姓名，然後都靜默地坐了下來。 梵摩渝聽說佛陀和聖眾一同到來，心中無比歡喜，帶領他的門徒一同前往佛陀所在之處。剛到樹林邊緣，他心中想到：『應該先派人表達我的虔誠之心，直接前去恐怕不夠恭敬吧？』於是他叫來一個弟子說：『你拿著我的名帖，向佛陀的腳下頂禮，並說：『梵摩渝，一個逝去的修行者，已經一百二十歲了，他渴望得到聖人的教誨，樂於仰慕清凈的風範，他欣喜地問候瞿曇，起居是否安康，是否淡泊無慾。現在他前來請求拜見。』弟子向老師行禮后，就來到佛陀面前，頂禮完畢，詳細地轉達了老師的請求，並向佛陀讚歎他的老師說：『國師梵摩渝，博通各種經典，精通各種秘讖，他安靜地住在齋房裡，預知天文，對於圖書上的吉兇禍福無不預先知曉，他預先知道這個世上將會出現一位天師，他的身軀高大，有一丈六尺，天生的容貌如同紫金，具有三十二種殊勝的相貌，八十種美好的特徵，是天中之天，眾聖之王。現在他特地前來歸命三寶，他就在樹林之外，不敢貿然前來，希望能夠覲見您，恭敬地接受您的神聖教化。』世尊立即說：『很好，讓他進來吧！』弟子回去稟告，將佛陀的教誨詳細地告訴了老師，老師立即向地面頂禮，歡喜地走了進來。國內那些逝去的賢士和長者們，正在管理家務，遠遠地看見他們的老師，都驚恐地站立起來，拱手垂首。梵摩渝說：『你們恢復原來的坐姿吧，我現在要坐在瞿曇世尊的法座旁邊。』說完，他就五體投地，向佛陀的腳頂禮，恭敬地坐了下來。他安靜地清心凝視著佛陀的相貌，立即看到了佛陀的三十種殊勝相貌，還有兩種相貌沒有顯現，心中疑惑不解，於是向地面頂禮，用偈語問道： 『我梵志的經典中，秘讖記載著世間的重要事情，濁世的國王名叫凈，後來的名字叫清妙，太子的名字叫悉達，容貌如同紫金般光輝，身上具有天尊的相貌，能夠忍受污穢，以佛法來治理世間，具有無上正真的相貌，是否具備三十二種相貌？他的貞潔如同陰馬隱藏，是否沒有慾望可以分辨？是否具有廣長的舌頭，能夠覆蓋面部，甚至到達耳朵？他所宣講的佛法超越了眾聖，梵天和帝釋天是否很少聽到？他作為引導天人的導師，能夠消除眾人的疑惑嗎？他懷抱佛道，處世安康，來世能夠成仙嗎？成仙之後，能夠進入涅槃，永遠脫離三界嗎？他的心、意識、魂靈，能夠消除眾生的痛苦嗎？』 梵志陳述了他心中的疑惑，佛陀完全知道梵志心中疑惑的是兩種相貌，於是就用神足顯現了陰馬藏，伸出廣長的舌頭，覆蓋住自己的面部，甚至到達左右的耳朵，口中發出光明，照亮了彌夷國，圍繞身體三圈，然後慢慢地回到口中，接著回答他說：『你所問的，大士的三十二種相貌，我的相貌完全具備，沒有缺少一種。我從無數劫以來，修行四無量心，佈施、持戒、忍辱、精進、禪定、智慧，救濟眾生如同保護自己，斷除求念，空守無想定，心中的污垢已經完全清除，沒有絲毫的障礙，通過這樣的修行，所有的災禍都消滅了，積累了萬種善行，最終成就了佛身，相貌光明，獨步三界，永遠脫離了五道的愚昧和黑暗，獲得了無上至尊的智慧，所以被稱為佛。如果還有貪婪淫慾、嗔恚憤怒、愚癡矇昧的毒害，五陰、六衰的黑暗，哪怕只有一絲一毫殘留在心中，都不能成就佛道。從來沒有人能夠像我一樣，能夠知道今天眾生所想，未來無數劫中，所有細微深奧的事情，如果有所不知，就不是佛。四無所畏、八聲、十力、十八不共法、三十二相、八十種好，如果缺少其中任何一項，也不是佛。我現在完全具備，沒有缺少任何一項，所以被稱為佛。沙門得到應供的道果，能夠將一個身體分成十個、十個分成一百個、一百個分成一千個、一千個分成一萬個、一萬個分成無數個，又能夠將無數個身體合為一個身體；用手指按壓地面，三千大千世界都會震動，因為他的心行得到了無慾的禪定，所以能夠做到這樣，更何況是佛呢！佛陀眉毛一根相的功德，如同恒河沙數一樣可以計算，眉間白毫的功勛，難以估量，更何況是全身的功德呢！再次告訴梵志，相信佛法僧三寶的人，現世安穩，終生可以升到天上，想要什麼就有什麼，有什麼疑惑都可以提問，不要有任何顧慮。』 梵志心想：『瞿曇所說的玄妙深遠，已經解答了我所有的問題。』

The king's subjects and the departed psychologists, passing the word around, said: 'Shramana Gautama! Born as the son of a king from the Shakya clan, he should have lived in luxury, but now he is pure and desires little, with a tranquil nature, free from the defilement of greed and lust, the poison of anger and hatred, and the darkness of ignorance. He is above all the sages, like the moon among the stars, his divine virtue is widely revered by all the heavens. He is the Tathagata, the worthy one, the perfectly enlightened one, having completely eliminated defilement and darkness, with only the light of wisdom remaining. He is divine and abundant, unmatched in the universe. He can now perceive the subtle details of the ten directions, and he knows everything that will happen in the future. His words and teachings are all true and trustworthy.' The king, his ministers, and the departed wise men all agreed: 'We are fortunate to have been born in this time, to be able to see this heavenly teacher. He is worthy of our respect and adoration. We should bow down to him and receive his divine teachings.' So, everyone gathered together, whether by carriage or on foot, every household emptied out. Upon arrival, some bowed down at the Buddha's feet, some knelt, some made respectful gestures, some introduced themselves, and then all sat in silence. Brahma Yu, upon hearing that the Buddha and his holy assembly had arrived, was overjoyed. He led his disciples to the place where the Buddha was. Just as he reached the edge of the forest, he thought: 'I should first send someone to express my sincere respect. Going directly might be disrespectful.' So he called a disciple and said: 'Take my name card, bow down at the Buddha's feet, and say: 'Brahma Yu, a departed practitioner, is one hundred and twenty years old. He longs for the teachings of the sage, and is happy to admire the pure demeanor. He joyfully inquires about Gautama's well-being, whether he is peaceful and free from desires. Now he comes to request an audience.' The disciple bowed to his teacher and went to the Buddha. After bowing, he relayed his teacher's request in detail, and praised his teacher to the Buddha, saying: 'The national teacher Brahma Yu is well-versed in all the scriptures, proficient in all the secret prophecies. He lives quietly in his retreat, foreseeing astronomical events. He knows all the good and bad omens in the books. He foresees that a heavenly teacher will appear in this world, with a tall body of one zhang and six chi, a natural appearance like purple gold, with thirty-two extraordinary marks, and eighty beautiful characteristics. He is the heaven of heavens, the king of all sages. Now he has come to take refuge in the Three Jewels. He is just outside the forest, not daring to come forward, hoping to have an audience with you, and respectfully receive your divine teachings.' The World Honored One immediately said: 'Very well, let him come in!' The disciple returned and reported the Buddha's teachings to his teacher in detail. The teacher immediately bowed to the ground and joyfully entered. The departed wise men and elders in the country, who were managing their households, saw their teacher from afar, and stood up in fear, bowing their heads with folded hands. Brahma Yu said: 'Resume your usual seats. I will now sit beside the Dharma seat of the World Honored One Gautama.' Then he prostrated himself on the ground, bowing at the Buddha's feet, and sat down respectfully. He quietly and calmly gazed at the Buddha's appearance, and immediately saw thirty of the Buddha's extraordinary marks. Two marks were not visible, and he was puzzled. So he bowed to the ground and asked in verse: 'In my Brahmin scriptures, the secret prophecies record the important events of the world. The king of this impure world is named Jing, and later his name is Qing Miao. The prince's name is Siddhartha, his appearance is as radiant as purple gold, his body has the marks of a heavenly being, he can endure defilement, and he governs the world with the Dharma. He has the supreme and true marks, does he possess all thirty-two marks? His chastity is like a hidden mare, can it be distinguished that he has no desires? Does he have a long tongue that can cover his face, even reaching his ears? His teachings surpass all the sages, do Brahma and Indra rarely hear them? As a guide for gods and humans, can he dispel the doubts of all? Embracing the path, he lives peacefully in the world, can he become an immortal in the next life? After becoming an immortal, can he enter Nirvana, and forever escape the three realms? Can his mind, consciousness, and soul eliminate the suffering of all beings?' The Brahmin expressed his doubts. The Buddha fully knew that the Brahmin was doubting two marks. So, he used his divine power to reveal the hidden mare mark, extended his long tongue to cover his face, even reaching his left and right ears. Light emanated from his mouth, illuminating the Mi Yi country, circling his body three times, and then slowly returning to his mouth. Then he replied: 'What you asked about, the thirty-two marks of a great being, my marks are fully present, not lacking one. From countless kalpas ago, I have practiced the four immeasurable minds, giving, keeping precepts, patience, diligence, meditation, and wisdom, saving all beings as if protecting myself. I have cut off seeking and thinking, and kept the state of no-thought. The defilement in my mind has been completely removed, without the slightest obstruction. Through this practice, all calamities have been eliminated, and I have accumulated ten thousand good deeds, finally achieving the Buddha body. My appearance is radiant, unmatched in the three realms. I have forever escaped the ignorance and darkness of the five paths, and have obtained the supreme wisdom, so I am called Buddha. If there is still the poison of greed and lust, anger and hatred, ignorance and delusion, the darkness of the five aggregates and six declines, even if only a trace remains in the mind, one cannot achieve Buddhahood. No one has ever been able to know what beings think today, and all the subtle and profound things in countless kalpas to come, if there is anything unknown, then he is not a Buddha. The four fearlessnesses, the eight voices, the ten powers, the eighteen unshared dharmas, the thirty-two marks, and the eighty beautiful characteristics, if any one of these is lacking, then he is not a Buddha. I now possess all of them, without lacking any, so I am called Buddha. A Shramana who has attained the path of worthy one can divide one body into ten, ten into a hundred, a hundred into a thousand, a thousand into ten thousand, and ten thousand into countless. He can also combine countless bodies back into one body. By pressing his finger on the ground, the three thousand great thousand worlds will shake. Because his mind has attained the samadhi of no desire, he can do this, let alone a Buddha! The merit of one hair on the Buddha's eyebrow can be counted like the sands of the Ganges, the merit of the white hair between the eyebrows is immeasurable, let alone the merit of the entire body! I repeat, Brahmin, those who believe in the Buddha, Dharma, and Sangha will be peaceful in this life and will be reborn in heaven. You can ask whatever you want, and there is no need to hesitate.' The Brahmin thought: 'What Gautama has said is profound and far-reaching, and has answered all my questions.'

。」又唸曰：「吾今當問現世事耶？來世事耶？」意重悟曰：「三世之要唯佛明焉，豈但仙聖群儒之所能照乎？」梵志曰：「何謂逝心？何謂通達？何謂為凈？何謂寂然？何謂為佛？」

佛報梵志：「吾以真言啟釋爾意，諦聽著心。得三神足，謂之逝心。明識往古分別生地，道眼睹見，山石所不能遏，決闇釋疑三世悉明，謂之通達。以得六通心垢除盡，謂之寂然。三毒已滅心如天金，謂之清凈。生死癡本焦盡無餘，清凈道行降於三界，諸癡已索無窮不達，得一切智，尊號為佛也。」

梵志欣然起立，五體投地頭面著佛足，以口嗚佛足，以手摩佛足，復自名曰：「吾是梵摩渝逝心者，歸命佛、歸命法、歸命僧。」流淚而云：「眾生瞢瞢，為六冥所蔽，睹佛不奉、見經不讀、見沙門無虔愛之心，不稟神化，斯為長衰乎！」其諸門徒睹師盡虔，顧相謂曰：「吾等尊師，明達經典無書不睹，名被四國眾儒所宗，今者屈尊體，叉手稽首瞿曇足下，何況吾等哉！」

佛告梵志：「復坐。吾明爾心，有真信慧，向於世尊。」受教就坐，佛復說持戒之德、佈施之福、去家穢濁之垢，嘆于道志之上行也。佛即知梵志有上士歡喜博解之心，佛為說至道之要：「諸苦萬端皆興于身，明人深照知樂者或，返流求原逮于本無，斯謂上士慧明真諦。不知身之尤苦者，皆由習生；上士覺之，斯明者真諦。三界若幻，有合則離，何盛不衰？因緣合則禍生，諸緣離則苦滅，上士觀本乃知其空，斯明者真諦。以知本無即逮三界，空其心、凈其行，不願諸欲得無想定，在心所取，三尊可得也。」

梵志心解，猶若白㲲潔無垢穢入染成色；梵志心然，宿命屢奉諸佛、執行清戒，今聞尊教，具解無上正真覺道，心垢寂盡，入三脫門，長離眾苦。復白佛言：「吾未見佛時，懷巨誤之行，為盲冥所蔽，信狂愚人言以為真諦。今始睹佛，狂病瘳矣，盲視聾聽、喑語僂申，囹圄囚出矣。庸夫愚惑徒生徒死，不獲懷味天尊真道，長處焰火痛矣奈何？吾生時哉！值睹佛極靈，為吾便說至奧之道，令吾複本無為長存。自今之後，歸佛、歸法、歸比丘僧，愿為清信士，守仁不殺、知足不盜、貞潔不淫、執信不欺、盡孝不醉。天尊哀我，明日晨旦，愿與聖眾顧下薄食。」佛默受之。

梵志心喜稽首足下，還傢俱設百味之食。即以平旦，于舍為佛作禮，長跪恭白：「愿佛以時抂屈尊儀。」佛正法服，與聖眾俱至梵志家，皆就法坐。梵志自手行盥，肅心供養。如斯七日。佛說神化訖竟，還隨提國。未久之間，梵志壽終。諸比丘聞之，共白佛：「以梵志喪，意將趣何道？」世尊曰：「彼梵志者，聖心博解通於不還，五蓋以盡凈若天金，于彼清凈得應真無為而去。」

佛說經竟，比丘歡喜

現代漢語譯本：他又想道：『我現在應當問關於現世的事情呢？還是來世的事情呢？』他深深地領悟到：『三世的奧秘只有佛才能明白，豈是那些仙人聖賢和儒生所能洞察的呢？』梵志問道：『什麼叫做逝心？什麼叫做通達？什麼叫做清凈？什麼叫做寂然？什麼叫做佛？』 現代漢語譯本：佛告訴梵志：『我用真理來開導你的疑惑，仔細聽著，用心領會。得到三神足，就叫做逝心。能夠明瞭地認識過去，分辨出眾生的出生地，用道眼看到，山石都不能阻擋，能夠決斷迷惑，解釋疑惑，明白三世的事情，就叫做通達。因為得到六神通，心中的污垢都清除乾淨，就叫做寂然。三毒已經滅盡，心像天上的黃金一樣純凈，就叫做清凈。生死輪迴的根本癡念已經燒盡，沒有剩餘，清凈的道行能夠降伏三界，各種癡迷已經斷絕，沒有窮盡，沒有不能通達的，得到一切智慧，尊稱為佛。』 現代漢語譯本：梵志高興地站起來，五體投地，頭面觸碰佛的腳，用嘴親吻佛的腳，用手撫摸佛的腳，又自稱道：『我是梵摩渝逝心者，歸命佛、歸命法、歸命僧。』他流著眼淚說：『眾生昏昧無知，被六種黑暗所矇蔽，見到佛不敬奉，見到佛經不讀，見到沙門沒有虔誠愛敬之心，不接受神聖的教化，這真是長久的衰敗啊！』他的那些門徒看到老師如此虔誠，互相說道：『我們的老師，通曉經典，沒有哪本書不讀，名聲被四國儒生所推崇，現在卻屈尊身體，叉手跪拜在瞿曇的腳下，更何況我們呢！』 現代漢語譯本：佛告訴梵志：『請坐下。我明白你的心意，你對世尊有真正的信心和智慧。』梵志接受教誨坐下，佛又說了持戒的功德、佈施的福報、出家去除污垢的意義，讚歎了追求道義的崇高行為。佛知道梵志有上等士人歡喜博學的求知之心，佛就為他說了至高無上的道義要領：『各種痛苦都源於自身，明智的人深刻地觀察到，那些追求快樂的人，應該反過來追溯根源，達到本來的無有，這叫做上等士人的智慧和對真理的明瞭。那些不知道自身痛苦的人，都是因為習慣而產生的；上等士人覺悟到這一點，這就是對真理的明瞭。三界如同幻象，有聚合就有分離，有什麼興盛不會衰敗呢？因緣聚合就會產生禍患，各種因緣分離就會消除痛苦，上等士人觀察到根本，才知道它是空無的，這就是對真理的明瞭。因為知道根本是空無的，就能達到三界，使內心空虛，行為清凈，不貪求各種慾望，得到無想定，在心中所追求的，三尊都可以得到。』 現代漢語譯本：梵志的心解開了，就像白色的細布潔凈沒有污垢，染上顏色就成了彩色；梵志的心也是這樣，前世多次侍奉諸佛，奉行清凈的戒律，現在聽到佛的教誨，完全理解了無上正真覺道，心中的污垢都消除了，進入了三解脫門，永遠脫離了各種痛苦。他又對佛說：『我沒有見到佛的時候，懷著巨大的錯誤行為，被盲目的黑暗所矇蔽，相信那些狂妄愚蠢的人說的話是真理。現在才見到佛，狂妄的病都好了，盲視聾聽、瘖啞彎曲的身體都恢復了，就像從監獄裡被釋放出來一樣。庸俗愚昧的人徒勞地生生死死，不能領悟天尊的真道，長久地處在火焰中，真是痛苦啊！我真是幸運啊！能夠遇到佛如此靈驗，為我方便地說了至高無上的道義，讓我恢復到本來的無為狀態，長久地存在。從今以後，歸依佛、歸依法、歸依比丘僧，願意成為清凈的信士，遵守仁愛不殺生、知足不偷盜、貞潔不邪淫、誠實不欺騙、盡孝不醉酒。天尊可憐我，明天早晨，希望您和聖眾光臨寒舍，吃些粗茶淡飯。』佛默許了。 現代漢語譯本：梵志心中歡喜，向佛的腳下叩頭，回到家中準備了各種美味佳餚。到了第二天早晨，在家裡向佛作禮，長跪恭敬地說：『希望佛能按時屈尊光臨。』佛穿上法衣，和聖眾一起到了梵志家，都坐在法座上。梵志親自為佛和僧眾洗手，恭敬地供養。像這樣過了七天。佛說完神聖的教化后，就回到了隨提國。沒過多久，梵志就去世了。眾比丘聽到后，一起問佛：『梵志去世了，他的靈魂將去往哪裡呢？』世尊說：『這位梵志，他的心已經通達了不退轉的境界，五蓋已經消除，像天上的黃金一樣純凈，在清凈的境界中得到了應真無為的果位而離去了。』 現代漢語譯本：佛說完經后，比丘們都歡喜地接受了教誨。

English version: He then thought, 'Should I ask about the affairs of this life, or the affairs of the next life?' He deeply realized, 'The mysteries of the three worlds are only clear to the Buddha, how could they be understood by those immortals, sages, and Confucian scholars?' The Brahmin asked, 'What is meant by 'departed mind'? What is meant by 'thorough understanding'? What is meant by 'purity'? What is meant by 'stillness'? What is meant by 'Buddha'?' English version: The Buddha told the Brahmin, 'I will use the truth to enlighten your doubts, listen carefully, and understand with your heart. Obtaining the three divine powers is called 'departed mind'. Being able to clearly recognize the past, distinguish the birthplaces of beings, see with the eye of the Way, which cannot be blocked by mountains and stones, being able to resolve confusion, explain doubts, and understand the affairs of the three worlds, is called 'thorough understanding'. Because of obtaining the six supernatural powers, the defilements in the heart are all cleared away, this is called 'stillness'. The three poisons have been extinguished, and the heart is as pure as gold in the sky, this is called 'purity'. The root of ignorance in the cycle of birth and death has been burned away, with nothing remaining, the pure practice of the Way can subdue the three realms, all delusions have been cut off, there is no end, there is nothing that cannot be understood, obtaining all wisdom, one is honored as a Buddha.' English version: The Brahmin happily stood up, prostrated himself with his five limbs touching the ground, his head and face touching the Buddha's feet, kissed the Buddha's feet with his mouth, stroked the Buddha's feet with his hands, and then proclaimed himself, 'I am Brahma Yu, the one with the departed mind, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.' He said with tears in his eyes, 'Beings are ignorant and confused, obscured by the six darknesses, they do not respect the Buddha when they see him, they do not read the scriptures when they see them, they do not have sincere love and respect for the Shramanas, they do not accept the divine teachings, this is truly a long-lasting decline!' His disciples, seeing their teacher so devout, said to each other, 'Our teacher, who is well-versed in the scriptures, has read every book, and whose name is revered by the Confucian scholars of the four kingdoms, now lowers his body and bows with folded hands at the feet of Gautama, how much more should we!' English version: The Buddha told the Brahmin, 'Please sit down. I understand your heart, you have true faith and wisdom towards the World Honored One.' The Brahmin accepted the teaching and sat down, the Buddha then spoke of the merits of upholding the precepts, the blessings of giving, the meaning of leaving home to remove defilements, and praised the noble actions of pursuing the Way. The Buddha knew that the Brahmin had the desire for knowledge of a superior person who was happy to learn widely, so the Buddha spoke to him about the essential principles of the supreme Way: 'All kinds of suffering arise from oneself, the wise person deeply observes that those who seek pleasure should turn back to trace the origin, reaching the original non-existence, this is called the wisdom and understanding of truth of a superior person. Those who do not know the suffering of their own bodies are all because of habit; the superior person awakens to this, this is the understanding of truth. The three realms are like illusions, where there is gathering there is separation, what prosperity does not decline? When conditions gather, misfortune arises, when conditions separate, suffering ceases, the superior person observes the root and knows it is empty, this is the understanding of truth. Because one knows that the root is non-existent, one can reach the three realms, empty one's heart, purify one's actions, not crave various desires, obtain the state of non-thought, and in what one seeks in the heart, the three honored ones can be obtained.' English version: The Brahmin's heart was opened, like a white cloth that is clean and without defilement, when dyed it becomes colorful; the Brahmin's heart was also like this, in previous lives he had served many Buddhas, practiced pure precepts, and now hearing the Buddha's teachings, he fully understood the unsurpassed, true, and correct path to enlightenment, the defilements in his heart were all eliminated, he entered the three gates of liberation, and forever escaped all kinds of suffering. He then said to the Buddha, 'When I had not seen the Buddha, I held great wrong actions, obscured by blind darkness, believing the words of those arrogant and foolish people to be the truth. Now I have seen the Buddha, and the disease of arrogance is cured, the blind seeing, deaf hearing, and mute and bent body have all recovered, like being released from prison. Ordinary and foolish people vainly live and die, unable to comprehend the true Way of the Heavenly Honored One, and are long in the flames, how painful! I am so fortunate! To have encountered the Buddha so efficacious, who conveniently spoke to me about the supreme Way, allowing me to return to my original state of non-action, and exist forever. From now on, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and wish to become a pure lay follower, observing benevolence and not killing, contentment and not stealing, chastity and not committing adultery, honesty and not deceiving, filial piety and not getting drunk. May the Heavenly Honored One have mercy on me, tomorrow morning, I hope that you and the holy assembly will grace my humble abode and partake in some simple food.' The Buddha silently agreed. English version: The Brahmin was happy in his heart, bowed at the Buddha's feet, and returned home to prepare various delicacies. The next morning, he paid respects to the Buddha at his home, knelt down and respectfully said, 'I hope that the Buddha will condescend to come at the appointed time.' The Buddha put on his Dharma robes, and together with the holy assembly, went to the Brahmin's house, and they all sat on the Dharma seats. The Brahmin personally washed the hands of the Buddha and the Sangha, and respectfully made offerings. This continued for seven days. After the Buddha finished speaking about the divine teachings, he returned to the country of Suiti. Not long after, the Brahmin passed away. The monks, upon hearing this, together asked the Buddha, 'The Brahmin has passed away, where will his soul go?' The World Honored One said, 'This Brahmin, his heart has reached the state of non-retrogression, the five hindrances have been eliminated, as pure as gold in the sky, in the state of purity he has obtained the fruit of the true and non-active and has departed.' English version: After the Buddha finished speaking the sutra, the monks joyfully accepted the teachings.

現代漢語譯本 《梵摩渝經》

English version Brahma-yū Sutta