T03n0155_菩薩本行經

大正藏第 03 冊 No. 0155 菩薩本行經

No. 155

佛說菩薩本行經卷上

失譯人名今附東晉錄

聞如是：

一時，佛在舍衛國祇樹給孤獨園。爾時，世尊見諸沙門，身心懈怠不勤精進，告阿難言：「夫懈怠者眾行之累，居家懈怠，則衣食不供、產業不舉；出家懈怠，不能出離生死之苦。一切眾事皆由精進而得興起，在家精進，衣食豐饒、居業益廣，遠近稱歎；出家精進，行道皆成。欲得具足三十七品，諸禪三昧道法之藏，截生死流至泥洹岸無為安樂，當勤精進勤修為本。欲得六度無極，四等四恩，如來十力、四無所畏、十八不共特異之法，六通、三達，成一切智；欲得具足三十二相、八十種好，嚴凈國土教化眾生；皆由精進而得成辦。」

佛告阿難：「乃往過去無央數劫時，有五百長者子，設施大壇，豎立大幡擊鼓宣令：『沙門婆羅門、貧窮乞丐，悉當惠與。』五百長者子，各出珍寶、象、馬、車乘、衣被、飲食，各隨所乏悉皆與之。時，有一貧人，周行諸國至此國中，見五百長者子施立大壇，賑窮濟乏周救一切，無所遺惜，而問之言：『汝等佈施所作功德，求何等愿？』即便答言：『持此功德欲求佛道。』

「爾時，貧人重複問曰：『何謂佛道，其法雲何？』諸長者子而答之言：『夫佛道者，過於羅漢、辟支佛上，三界特尊，天人之師，無量大慈無極大哀，普愍五道眾生之類猶如赤子，教化一切悉令為善，斷絕眾生三塗之苦，度生死海使至泥洹安樂之處

現代漢語譯本 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊看到眾沙門身心懈怠，不勤奮精進，便告訴阿難說：『懈怠是各種行為的累贅。在家懈怠，就會衣食不足、產業荒廢；出家懈怠，就不能脫離生死的痛苦。一切事情的興起都源於精進。在家精進，衣食豐足、家業興旺，遠近都稱讚；出家精進，修行都能成就。想要圓滿具足三十七道品，各種禪定三昧的道法寶藏，截斷生死之流到達涅槃彼岸的無為安樂，應當勤奮精進，以勤奮修行為根本。想要獲得六度無極，四等四恩，如來的十力、四無所畏、十八不共的特殊功德，六神通、三明，成就一切智慧；想要圓滿具足三十二相、八十種好，莊嚴清凈國土教化眾生；這些都由精進而能成就。』 佛陀告訴阿難：『在過去無量無數劫時，有五百位長者的兒子，設定大祭壇，豎立大旗，擊鼓宣告：『沙門、婆羅門、貧窮乞丐，都將給予施捨。』五百位長者的兒子，各自拿出珍寶、象、馬、車乘、衣被、飲食，各自根據他們所缺乏的給予他們。當時，有一個貧窮的人，周遊各國來到這個國家，看到五百位長者的兒子設立大祭壇，賑濟貧窮，救濟一切，沒有絲毫吝惜，就問他們說：『你們佈施所作的功德，求的是什麼願望？』他們就回答說：『用這些功德想要求得佛道。』 『當時，貧窮的人又問：『什麼是佛道，它的法則是怎樣的？』那些長者的兒子回答說：『佛道，是超越羅漢、辟支佛之上的，在三界中最為尊貴，是天人的導師，具有無量大慈無極大悲，普遍憐憫五道眾生如同自己的孩子，教化一切眾生都行善，斷絕眾生三惡道的痛苦，度脫生死苦海，使他們到達涅槃安樂的境地。』

English version Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti. At that time, the World Honored One saw that the monks were lax in body and mind, not diligent in their efforts, and told Ananda, 'Laxity is a burden to all actions. If one is lax at home, one's clothing and food will be insufficient, and one's business will be neglected; if one is lax in monastic life, one cannot escape the suffering of birth and death. The rise of all things comes from diligence. If one is diligent at home, one's clothing and food will be abundant, one's family business will prosper, and one will be praised far and wide; if one is diligent in monastic life, one's practice will be accomplished. If one wishes to fully possess the thirty-seven factors of enlightenment, the treasures of the Dharma of various meditations and samadhis, to cut off the stream of birth and death and reach the shore of Nirvana, the unconditioned bliss, one should be diligent and make diligent practice the foundation. If one wishes to obtain the six perfections, the four immeasurables, the four kindnesses, the ten powers of the Tathagata, the four fearlessnesses, the eighteen unique qualities, the six supernormal powers, the three insights, and to achieve all wisdom; if one wishes to fully possess the thirty-two marks and eighty minor marks, to adorn and purify the land and teach sentient beings; all these are accomplished through diligence.' The Buddha told Ananda, 'In the past, countless eons ago, there were five hundred sons of elders who set up a great altar, erected a great banner, and beat drums to proclaim: 'Monks, Brahmins, the poor, and beggars, all shall be given alms.' The five hundred sons of elders each brought out treasures, elephants, horses, carriages, clothing, and food, and gave them to each according to their needs. At that time, there was a poor man who traveled through various countries and came to this country. He saw the five hundred sons of elders setting up a great altar, providing relief to the poor, and helping all without any reservation. He asked them, 'What wishes do you seek with the merits of your giving?' They replied, 'We wish to seek the path of Buddhahood with these merits.' 'At that time, the poor man asked again, 'What is the path of Buddhahood, and what are its principles?' The sons of the elders replied, 'The path of Buddhahood is superior to that of Arhats and Pratyekabuddhas. It is the most honored in the three realms, the teacher of gods and humans, possessing immeasurable great compassion and great pity, universally caring for sentient beings in the five realms like one's own children, teaching all beings to do good, cutting off the suffering of the three evil realms, and delivering them from the sea of birth and death to the blissful state of Nirvana.'

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。所謂佛者，諸惡永盡諸善普會，無復眾垢諸欲都滅，六度無極皆悉滿畢，以權方便隨時教化而無有極，有十神力、四無所畏、十八不共奇特之法，三十七品道法之藏而無有極。身紫金色，三十二相、八十種好，六通清徹無所掛礙。前知無窮卻睹無極，現在之事靡所不知，三達遐鑒顯於十句。有如此德，故號為佛也。』諸長者子等，各各嘆佛無量德行，悉皆如是。

「於時，貧人聞佛功德，心自念言：『我今亦欲學習此愿廣度一切；加復貧窮無有財寶，當用何等而行佈施？』意自念言：『當持己身而用惠施。』作是念已便行索蜜，而用涂身臥于冢間。便作愿言：『今我以身施與一切，若有須肉頭目髓腦，我悉與之。持是功德用求佛道廣度一切。』

「作是愿已，應時三千大千世界為大震動，諸天宮殿𡶅峨踴沒。時，諸天人馳動惶懅。釋提桓因即以天眼觀閻浮提，見於菩薩在於冢間以身佈施，即便來下而欲試之，化作眾狗飛鳥走獸，欲來食之。於是菩薩而見眾狗諸飛鳥輩來啖其身，心便歡喜無有退轉傾動之意。於時，天帝還復釋身而讚歎言：『善哉善哉！甚奇難及！所作功德欲求何愿？天帝、梵王、轉輪王乎？』

「於是菩薩便起答言：『不求天帝、轉輪聖王、魔王、梵王，亦不願求三界之樂，今我至意欲求佛道。我既貧窮無有財寶可用佈施，以身惠施用求佛道，廣度一切無量眾生

現代漢語譯本：所謂佛，就是永遠斷絕一切惡行，普遍聚集一切善行，不再有任何污垢，所有慾望都已滅盡，六度波羅蜜都圓滿完成，以權巧方便隨時教化眾生而沒有窮盡，具有十種神通力、四種無所畏懼、十八種不與他人相同的奇特之法，以及三十七道品之道的寶藏而沒有窮盡。身體呈現紫金色，具有三十二種殊勝的相貌、八十種美好的特徵，六種神通清澈通達，沒有任何障礙。能夠預知無窮的未來，回顧無盡的過去，對於現在發生的事情沒有不知道的，三種通達的智慧能夠洞察十方。具有如此的功德，所以被稱為佛。』各位長者子等，各自讚嘆佛無量的功德和修行，都像這樣。 當時，一個貧窮的人聽到佛的功德，心中自言自語道：『我現在也想學習這種願望，廣泛地度化一切眾生；但是，我既貧窮又沒有財寶，應當用什麼來行佈施呢？』他心中想道：『應當用自己的身體來行佈施。』有了這個想法后，他就去尋找蜂蜜，塗在身上，然後躺在墳墓之間。他發願說：『現在我將自己的身體佈施給一切眾生，如果有人需要我的肉、頭、眼睛、骨髓、大腦，我都全部給予。我用這種功德來求得佛道，廣泛地度化一切眾生。』 發了這個愿之後，當時三千大千世界發生了大震動，諸天宮殿搖晃傾斜。這時，諸天人和天神都驚慌失措。釋提桓因立即用天眼觀察閻浮提，看到菩薩在墳墓之間用身體佈施，就立即地獄來試探他，化作許多狗、飛鳥、走獸，前來啃食他的身體。這時，菩薩看到許多狗和飛鳥前來啃食他的身體，心中非常歡喜，沒有絲毫退縮或動搖的念頭。當時，天帝恢復了原來的身份，讚歎道：『太好了！太好了！真是稀有難得！你所做的功德想要求得什麼願望呢？是想當天帝、梵王還是轉輪王呢？』 於是，菩薩起身回答說：『我不求當天帝、轉輪聖王、魔王、梵王，也不希望得到三界之樂，我現在一心一意想要追求佛道。我既然貧窮沒有財寶可以用來佈施，就用自己的身體來行佈施，用以求得佛道，廣泛地度化一切無量眾生。』

English version: The so-called Buddha is one who has eternally eradicated all evils, universally gathered all good deeds, has no more defilements, all desires are extinguished, the six perfections are completely fulfilled, and who teaches beings with skillful means at all times without end. He possesses ten divine powers, four fearlessnesses, eighteen unique and extraordinary qualities not shared with others, and the treasury of the thirty-seven factors of enlightenment without limit. His body is the color of purple gold, with thirty-two excellent marks, eighty minor marks of beauty, and six clear and unobstructed supernatural powers. He can foresee the infinite future, look back on the endless past, and knows everything that is happening in the present. His three kinds of wisdom can perceive the ten directions. Because he possesses such virtues, he is called a Buddha.』 All the sons of the elders praised the Buddha's immeasurable virtues and practices, all in this way. At that time, a poor man heard of the Buddha's merits and thought to himself, 『I now also wish to learn this aspiration to widely liberate all beings; however, I am poor and have no wealth, what should I use to practice giving?』 He thought to himself, 『I should use my own body to practice giving.』 Having this thought, he went to find honey, smeared it on his body, and then lay down among the tombs. He made a vow, saying, 『Now I give my body to all beings. If anyone needs my flesh, head, eyes, marrow, or brain, I will give it all. I will use this merit to seek the path of Buddhahood and widely liberate all beings.』 After making this vow, the three thousand great thousand worlds shook greatly, and the palaces of the heavens swayed and tilted. At this time, the gods and heavenly beings were all alarmed and panicked. Shakra, the lord of the gods, immediately used his heavenly eye to observe Jambudvipa and saw the Bodhisattva practicing giving with his body among the tombs. He immediately descended to test him, transforming into many dogs, birds, and beasts, coming to devour his body. At this time, the Bodhisattva saw many dogs and birds coming to devour his body, and his heart was very joyful, without the slightest intention of retreating or wavering. At that time, the lord of the gods restored his original form and praised, 『Excellent! Excellent! How rare and difficult! What wish do you seek with the merits you have made? Do you wish to be the lord of the gods, Brahma, or a wheel-turning king?』 Then, the Bodhisattva rose and replied, 『I do not seek to be the lord of the gods, a wheel-turning king, a demon king, or Brahma, nor do I wish to obtain the pleasures of the three realms. Now, I wholeheartedly wish to seek the path of Buddhahood. Since I am poor and have no wealth to use for giving, I will use my own body to practice giving, in order to seek the path of Buddhahood and widely liberate all immeasurable beings.』

。』

「爾時，天帝釋、無數諸天，異口同音贊言：『善哉善哉！奇特難及！』時，天帝釋便說偈言：

「『欲求最勝道，　　不惜其軀命， 棄身如糞土，　　解了無吾我。 雖用財寶施，　　此事不為難， 勇猛如是者，　　精進得佛疾。』

「時，天帝釋語菩薩言：『汝大勇猛精進難及，過逾於此五百菩薩所施者，上百千億倍不可計倍，當先在前而得作佛。』帝釋諸天以天香花，而散其上歡喜而去。」

佛告阿難：「爾時，貧人者，今我身是。五百長者子，今此彌勒五百菩薩是。我以精進勇猛之故，超諸菩薩所作功德而先成佛，精進勤修不可不逮也。菩薩佈施如是。」

於是，阿難及諸比丘，聞佛所說莫不歡喜，為佛作禮，各各精進修建道行。

一時，佛在舍衛國祇樹給孤獨園。有一居士財富無數，所有珍寶多於王藏，字摩訶男摩，為人慳貪，不敢衣食，不知佈施。若行出時，乘朽故車，結草為蓋，著弊故衣，食郁陳谷，未曾美食，食便閉門。時，病困篤遂便喪亡，又無子息，所有財寶，波斯匿王盡奪收去，己身妻女不蒙其恩。波斯匿王往至佛所，稽首佛足卻坐常位，問世尊言：「國有居士名摩訶男摩，為人慳貪，不肯佈施不知衣食，今者已死，生於何道？」

佛告王曰：「墮于盧獦地獄之中，數千萬歲受眾苦痛；從地獄中出當墮餓鬼，晝夜飢渴身常火燃，百千萬歲初不曾聞水谷之名。」王聞佛說心驚毛豎，悲泣哽咽不能自勝。

佛告王曰：「夫為智者能捨慳貪行於佈施，現世獲祐後世受福

『那時，天帝釋和無數的天神，異口同聲地讚歎道：『太好了！太好了！真是奇特難及！』當時，天帝釋便說了偈語： 『想要尋求最殊勝的道，不惜犧牲自己的身體和生命，拋棄身體如同糞土，理解了沒有『我』和『我的』執著。 即使是用財寶佈施，這件事也不算難，像這樣勇猛的人，精進修行很快就能成佛。』 『當時，天帝釋對菩薩說：『你的勇猛精進實在難能可貴，超過了這五百位菩薩所施捨的，要超過百千億倍都無法計算，你應當先於他們成佛。』天帝釋和眾天神用天上的香花，散在菩薩身上，歡喜地離開了。 佛告訴阿難：『當時那個貧窮的人，就是現在的我。那五百位長者子，就是現在的彌勒等五百位菩薩。我因為精進勇猛的緣故，超越了其他菩薩所做的功德而先成佛，精進勤奮修行是不可懈怠的。菩薩的佈施就是這樣。』 於是，阿難和眾比丘，聽了佛所說的話，沒有不歡喜的，向佛作禮，各自精進地修行。 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。有一位居士，財富無數，所有的珍寶比國王的寶藏還多，名叫摩訶男摩，為人慳吝貪婪，不敢穿衣吃飯，不知道佈施。如果出門，就乘坐破舊的車子，用草結成車蓋，穿著破舊的衣服，吃著陳舊的穀物，從來沒有吃過美食，吃完飯就關上門。當時，他病重去世，又沒有子嗣，所有的財寶，都被波斯匿王全部奪走，他自己的妻女也沒有得到他的恩惠。波斯匿王來到佛的住所，向佛頂禮，退坐在一旁，問世尊說：『我國有一位居士名叫摩訶男摩，為人慳吝貪婪，不肯佈施，不知道穿衣吃飯，現在已經死了，會投生到哪一道呢？』 佛告訴國王說：『他墮入了盧獦地獄之中，要受數千萬年的各種痛苦；從地獄出來後會墮入餓鬼道，日夜飢渴，身體常常燃燒著火焰，百千萬年都聽不到水和食物的名字。』國王聽了佛說的話，心驚膽戰，悲傷哭泣，不能自已。 佛告訴國王說：『作為有智慧的人，能夠捨棄慳貪，實行佈施，現世會獲得保佑，後世會得到福報。』

'At that time, the Heavenly Emperor Śakra and countless devas praised in unison, saying: 『Excellent! Excellent! How extraordinary and difficult to match!』 Then, the Heavenly Emperor Śakra spoke in verse: 『To seek the most supreme path, one does not begrudge their body or life, discarding the body like dirt, understanding there is no 『I』 or 『mine』. Even giving away treasures is not difficult, but those who are courageous like this, through diligent practice, will quickly attain Buddhahood.』 『At that time, the Heavenly Emperor Śakra said to the Bodhisattva: 『Your courage and diligence are truly rare and precious, surpassing the offerings of these five hundred Bodhisattvas by hundreds of thousands of billions of times, an immeasurable amount. You should attain Buddhahood before them.』 The Heavenly Emperor Śakra and the devas scattered heavenly fragrant flowers upon the Bodhisattva and departed joyfully. The Buddha told Ananda: 『The poor person at that time is now me. The five hundred sons of elders are now the five hundred Bodhisattvas, including Maitreya. Because of my diligence and courage, I surpassed the merits of other Bodhisattvas and attained Buddhahood first. Diligent practice is indispensable. This is how Bodhisattvas give.』 Then, Ananda and all the bhikshus, having heard what the Buddha said, were all delighted, bowed to the Buddha, and each diligently cultivated their path. At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. There was a householder, immensely wealthy, whose treasures exceeded even the king's treasury. His name was Mahānāma, and he was miserly and greedy, not daring to clothe or feed himself, and not knowing how to give. When he went out, he rode in a dilapidated cart, with a grass cover, wearing worn-out clothes, eating stale grains, never having tasted fine food, and after eating, he would close his door. At that time, he fell seriously ill and died, and having no children, all his wealth was seized by King Prasenajit, and his own wife and daughters did not receive his kindness. King Prasenajit went to the Buddha's abode, bowed at the Buddha's feet, and sat to one side, asking the World Honored One: 『In my kingdom, there was a householder named Mahānāma, who was miserly and greedy, unwilling to give, and not knowing how to clothe or feed himself. Now he has died, where will he be reborn?』 The Buddha told the king: 『He has fallen into the Raurava hell, where he will suffer various torments for tens of millions of years. After emerging from hell, he will fall into the realm of hungry ghosts, where he will be hungry and thirsty day and night, his body constantly burning with flames, and for hundreds of millions of years, he will not hear the name of water or food.』 The king, having heard the Buddha's words, was terrified, his hair stood on end, and he wept with grief, unable to control himself. The Buddha told the king: 『Those who are wise can abandon miserliness and practice giving. In this life, they will receive blessings, and in the next life, they will receive happiness.』

。昔過去世此閻浮提有大國王，名迦那迦跋彌，為人慈仁，典閻浮提八萬四千諸小國王，有萬大臣、二萬婇女、一萬夫人，人民興盛。時，火星運現，太史佔之，當旱不雨經十二年。太史白王：『星運變現，舉閻浮提十二年中當旱不雨。若不雨者則五穀不收，人民飢餓國欲大荒，當云何耶？』時，王聞之大用愁憂，即敕群臣，召八萬四千諸小國王盡來集會，盡皆條䟽人民口數，又䟽現谷多少觔斗，不問男女豪貴貧賤大小，計人並計日，日與一升粟不得長食。群臣諸王皆悉受教各還本國，宣令所局悉皆如是。

「從是已後天旱不雨，不耕不種無有米穀，人民飢餓死者甚多。群臣白王：『人民飢困，死者甚多。』王告群臣宣令諸國，告敕人民各持十善，雖復身死神得生天快樂自然。諸臣受教咸各宣令：『人民大小皆持十善，其有死者盡得生天。』

「時，有一人聰明智慧端正無比，見比舍家母與兒共通，其人見之心便不樂，意自念言：『雖得人身作畜生行，色慾所惑，子不識母、母不識子，顛倒上下不相分別，生死之中甚大可畏。』即便剃頭而著袈裟，詣于山澤坐禪思惟：『由有愚癡貪淫瞋恚致有諸行，便受五道生死眾苦。若無三毒則無諸行，諸行已滅則不受身，已無有身眾苦便滅。』思惟如是，豁然意解諸欲永盡。即時，便得辟支佛道，六通清徹無所掛礙，便自思惟：『我今當受何誰食耶？』觀閻浮提一切人民，皆悉飢餓食不可得，唯當往詣大王迦那迦跋彌所而乞食耳。即便飛到大王宮內，從王乞食。王言：『我食齊此，今日便盡

現代漢語譯本：很久以前，在閻浮提這個地方，有一位偉大的國王，名叫迦那迦跋彌。他仁慈愛民，統治著閻浮提的八萬四千個小國。他有上萬名大臣、兩萬名宮女和一萬名妃子，人民生活富足。當時，火星執行出現異常，太史占卜后說，將會出現連續十二年的乾旱無雨。太史稟告國王說：『星象顯示，整個閻浮提將有十二年乾旱無雨。如果不下雨，那麼五穀將顆粒無收，人民會飢餓，國家將面臨大荒，這該如何是好呢？』國王聽后非常憂愁，立即命令大臣們，召集八萬四千個小國的國王前來，詳細登記人民的戶口數量，以及現有的穀物有多少觔斗。無論男女老少、富貴貧賤，都計算在內，按人按日分配，每天每人只給一升米，不能長期食用。大臣和諸位國王都接受了命令，各自返回自己的國家，向所轄區域的人民宣佈了這個命令。 從那以後，天旱無雨，無法耕種，沒有糧食，人民飢餓而死的人非常多。大臣們稟告國王說：『人民飢餓困苦，死的人太多了。』國王告訴大臣們，向各國宣佈，告誡人民要奉行十善，即使身體死亡，靈魂也能昇天享受快樂。大臣們接受命令，各自宣佈：『人民無論老少都要奉行十善，凡是死去的人都能昇天。』 當時，有一個人聰明智慧，相貌端正無比。他看到鄰居家的母親和兒子發生不正當關係，心中感到不悅，心想：『雖然得到了人身，卻做著畜生的行為，被慾望所迷惑，兒子不認識母親，母親不認識兒子，上下顛倒，無法分辨，生死輪迴實在太可怕了。』於是他剃了頭髮，穿上袈裟，到山林中坐禪思惟：『因為有愚癡、貪慾、嗔恨，才會有各種行為，從而承受五道輪迴的痛苦。如果沒有這三種毒素，就不會有各種行為，各種行為滅盡就不會受生，沒有了身體，眾苦也就滅盡了。』這樣思惟之後，他豁然開悟，各種慾望都永遠消失了。他立刻證得了辟支佛的果位，獲得了六種神通，清凈無礙。他心想：『我現在應該接受誰的供養呢？』他觀察閻浮提的所有人民，都飢餓難耐，沒有食物可得，只有去拜訪迦那迦跋彌國王乞食了。於是他飛到國王的宮殿內，向國王乞食。國王說：『我的食物也只夠自己吃，今天就吃完了。

English version: Long ago, in this Jambudvipa, there was a great king named Kanakabhammi. He was benevolent and compassionate, ruling over eighty-four thousand small kingdoms in Jambudvipa. He had ten thousand ministers, twenty thousand palace women, and ten thousand consorts, and the people were prosperous. At that time, Mars's movement appeared abnormal, and the astrologer predicted that there would be twelve years of drought without rain. The astrologer reported to the king: 'The celestial signs indicate that there will be twelve years of drought without rain throughout Jambudvipa. If it does not rain, then the five grains will not be harvested, the people will be hungry, and the country will face great desolation. What should we do?' The king was very worried upon hearing this and immediately ordered his ministers to summon the kings of the eighty-four thousand small kingdoms. They were to register the population in detail, as well as the amount of grain in storage. Regardless of gender, age, wealth, or poverty, everyone was counted, and food was distributed daily, with each person receiving only one liter of rice per day, not for long-term consumption. The ministers and kings all accepted the order and returned to their respective countries, announcing this decree to the people under their jurisdiction. From then on, there was no rain, and no crops could be planted. There was no grain, and many people died of hunger. The ministers reported to the king: 'The people are starving and suffering, and many are dying.' The king told his ministers to announce to all countries, urging the people to practice the ten virtues, so that even if their bodies died, their souls could ascend to heaven and enjoy happiness. The ministers accepted the order and announced: 'All people, young and old, must practice the ten virtues, and those who die will all ascend to heaven.' At that time, there was a person who was intelligent, wise, and exceptionally handsome. He saw a neighbor's mother and son engaging in improper relations, and he felt displeased. He thought to himself: 'Although they have obtained human bodies, they are behaving like animals, deluded by desires. A son does not recognize his mother, and a mother does not recognize her son. They are upside down and cannot distinguish between right and wrong. The cycle of birth and death is truly terrifying.' So he shaved his head, put on a robe, and went to the mountains to meditate, thinking: 'Because of ignorance, greed, and hatred, there are various actions, which lead to the suffering of the five realms of reincarnation. If there are no three poisons, there will be no actions. When actions cease, there will be no rebirth. Without a body, all suffering will cease.' After contemplating this, he suddenly became enlightened, and all desires vanished forever. He immediately attained the state of a Pratyekabuddha, gaining six supernatural powers, clear and unhindered. He thought to himself: 'Who should I receive alms from now?' He observed that all the people in Jambudvipa were starving and had no food. He decided to visit King Kanakabhammi to beg for food. So he flew to the king's palace and asked the king for food. The king said: 'My food is only enough for myself, and it will be finished today.'

。』王自念言：『今我自食，會亦當死；若我不食；亦當死耳。今得值此，神人難遇，我寧不食，飯此快士。』自持食分即便用飯此辟支佛。

「辟支佛食飯已訖，意自念言：『今此大王所施難及，當使其王益加歡喜。』即于王前升于虛空飛騰變化，東踴西沒，西踴東沒，南踴北沒，北踴南沒，上方踴下方沒，下方踴上方沒，經行虛空或坐或臥，身上出水身下出火，身下出水身上出火，自分一身作百作千作萬乃至無數，以無數身還合為一。現變已竟從空來下，住于王前而語王言：『汝今所施實為難及，欲求何愿必當與王。』王及群臣夫人婇女，皆大歡喜，頭面著地禮辟支佛足，而求愿言：『今我國土人民飢餓，危困至甚命在旦夕，今我持此最後之食施此快士，持此功德除我國中飢困，唯求此愿。』時，辟支佛即答王言：『當如所愿。』言竟即便飛去。

「應時四方，即便云起合於虛空，便作大風吹地不凈，瑕穢糞除悉令化去，便雨自然百味飲食，遍閻浮提。復雨五穀，次雨衣被，次雨七寶，閻浮提內八萬四千諸王臣民，皆大歡喜。王告敕群臣宣令八萬四千諸王：『各敕所局，一切人民皆持十善。』時，閻浮提五穀豐盛，人民歡喜行於十善，慈心相向如父如母如兄如弟。於時，人民壽終之後盡得生天，無有墮於三惡道者。」

佛告王曰：「爾時，迦那迦跋彌者，我身是也。而我爾時，直以一食施辟支佛，現世獲福功德如是。因此功德自致成佛，一切眾生諸有飢渴苦惱之者，令獲道證，安隱快樂使至無為。」時，諸弟子帝王臣民皆大歡喜

現代漢語譯本：『國王自念道：『現在我如果自己吃了，最終也會死去；如果我不吃，也同樣會死去。如今有幸遇到這位神人，實在難得，我寧願不吃，把食物供養這位賢士。』於是，他拿著自己的那份食物，立刻用來供養了這位辟支佛。 辟支佛吃完飯後，心中想道：『現在這位大王所施捨的恩德實在難得，我應當使這位國王更加歡喜。』隨即在國王面前升到空中，飛騰變化，一會兒向東跳躍，一會兒向西消失，一會兒向西跳躍，一會兒向東消失，一會兒向南跳躍，一會兒向北消失，一會兒向北跳躍，一會兒向南消失，一會兒向上方跳躍，一會兒向下方消失，一會兒向下方跳躍，一會兒向上方消失，在空中行走，或坐或臥，身上出水，身下出火，身下出水，身上出火，將自身分化成百、千、萬乃至無數個，又將無數個身體合為一個。顯現變化完畢后，從空中降落下來，站在國王面前對國王說：『你今天的施捨實在難得，你想要什麼願望，我一定滿足你。』國王和群臣、夫人、宮女都非常高興，頭面觸地，禮拜辟支佛的腳，並祈求願望說：『現在我國的百姓飢餓，危困到了極點，生命危在旦夕，現在我用這最後的一份食物供養這位賢士，以此功德消除我國的饑荒困境，只求這個願望。』當時，辟支佛回答國王說：『應當如你所愿。』說完就飛走了。 當時，四面八方立刻雲霧升起，匯聚在空中，隨即颳起大風，吹走地上的污穢，將污垢糞便全部清除，接著降下天然的百味飲食，遍佈整個閻浮提。又降下五穀，接著降下衣物，接著降下七寶，閻浮提內的八萬四千個國王、臣民都非常高興。國王告誡群臣，向八萬四千個國王頒佈命令：『各自命令所管轄的區域，所有人民都要奉行十善。』當時，閻浮提五穀豐收，人民歡喜地奉行十善，彼此慈愛相待，如同父子、如同兄弟。那時，人民壽命終結后都能夠昇天，沒有墮入三惡道的。 佛告訴國王說：『那時，迦那迦跋彌就是我的前身。而我當時，僅僅用一份食物供養辟支佛，現世就獲得瞭如此的福報功德。憑藉這個功德，我最終成就了佛果，一切眾生凡有飢渴苦惱的，都讓他們獲得道果，安穩快樂，直至無為的境界。』當時，眾弟子、帝王、臣民都非常高興。

English version: 'The king thought to himself: 『If I eat this now, I will eventually die; if I don't eat, I will also die. Now that I have the good fortune to meet this divine person, it is truly rare. I would rather not eat and offer this food to this worthy man.』 Then, he took his portion of food and immediately used it to offer to this Pratyekabuddha. After the Pratyekabuddha finished eating, he thought in his heart: 『The kindness that this great king has bestowed is truly rare. I should make this king even happier.』 Immediately, in front of the king, he ascended into the sky, flying and transforming. He would leap to the east and disappear to the west, leap to the west and disappear to the east, leap to the south and disappear to the north, leap to the north and disappear to the south, leap upwards and disappear downwards, leap downwards and disappear upwards. He walked in the sky, sometimes sitting, sometimes lying down. Water came out of his body, and fire came out from under his body; water came out from under his body, and fire came out of his body. He divided his body into hundreds, thousands, tens of thousands, and even countless forms, and then combined the countless forms back into one. After completing the transformations, he descended from the sky and stood before the king, saying to the king: 『Your offering today is truly rare. Whatever wish you desire, I will surely grant it to you.』 The king, his ministers, his wives, and his palace women were all very happy. They touched their heads to the ground, bowed at the feet of the Pratyekabuddha, and prayed for a wish, saying: 『Now, the people of our country are starving, in extreme danger, and their lives are hanging by a thread. Now, I offer this last portion of food to this worthy man. With this merit, may the famine and hardship in our country be eliminated. This is the only wish I seek.』 At that time, the Pratyekabuddha replied to the king, saying: 『It shall be as you wish.』 After speaking, he flew away. At that time, clouds immediately rose from all directions, gathering in the sky. Then, a great wind blew, sweeping away the filth on the ground, removing all the dirt and excrement. Then, natural food of a hundred flavors rained down, covering the entire Jambudvipa. Then, five grains rained down, followed by clothing, and then seven treasures. The eighty-four thousand kings and their subjects in Jambudvipa were all very happy. The king admonished his ministers and issued an order to the eighty-four thousand kings: 『Each of you must command your respective territories, and all people must practice the ten virtues.』 At that time, Jambudvipa had abundant harvests of five grains, and the people happily practiced the ten virtues, treating each other with kindness, like fathers and sons, like brothers. At that time, after the people's lives ended, they were all able to ascend to heaven, and none fell into the three evil paths. The Buddha told the king: 『At that time, Kanakabhamita was my former self. And at that time, I merely offered one meal to the Pratyekabuddha, and in this life, I received such blessings and merits. By virtue of this merit, I eventually attained Buddhahood. May all sentient beings who suffer from hunger and thirst attain the fruit of the path, be peaceful and happy, and reach the state of non-action.』 At that time, all the disciples, emperors, and ministers were very happy.

。

爾時，世尊重告王曰：「一切眾生為慳索所縛、慳蓋所覆，不知佈施獲其大報不可稱量。自念曩昔過去世時，此閻浮提有城名不流沙，王名婆檀寧，夫人字跋摩竭提。時，國谷貴人民飢餓，加有疫病。時，王亦病，夫人自出祠天，街邊有一家，夫行不在時，婦產兒，又無婢使產後饑虛，復無有食飢餓欲死，便自念言：『今死垂至更無餘計，唯當還自啖其兒耳，而用濟命。』即便取刀適欲殺兒，心為悲感舉聲大哭。

「爾時，夫人慾還宮中，聞此婦人悲聲慘切，愴然憐傷便住聽之。而此婦人適欲舉刀欲殺其子，便自念言：『何忍啖其子肉？』作是念已便復啼哭。夫人便入其舍就而問之：『何以啼哭？欲作何等？』婦即答言：『無食食之，加復產後身倍虛羸，欲自殺兒用濟其命。』夫人聞之心為悼愍，語言：『莫殺其子！我到宮中當送食來。』婦人答言：『夫人尊貴或復稽遲，或能忘之，而我今日命在呼吸不逾時節，不如自啖其子以用濟命。』夫人問言：『更得余肉食之可不？』答言：『果得濟命不問好醜也。』於是夫人即便取刀自割其乳，便自願言：『今我以乳持用佈施濟此危厄，不願作轉輪聖王、天帝、魔王、梵王也，持此功德用成無上正真之道。』即便持乳與此婦人。適欲舉刀更割一乳，應時三千大千世界為大震動，諸天宮殿皆悉動搖。

「時，天帝釋天眼觀之，見夫人自割其乳濟其危厄。時，天帝釋、無數諸天，即時來下住虛空中，皆為悲泣淚如盛雨

現代漢語譯本： 那時，世尊告訴國王說：『一切眾生都被慳吝和貪求所束縛，被慳吝的遮蓋所矇蔽，不知道佈施可以獲得不可估量的大福報。回想過去世的時候，在這閻浮提有一個城市名叫不流沙，國王名叫婆檀寧，王后名叫跋摩竭提。當時，國家糧食昂貴，人民飢餓，還發生了瘟疫。那時，國王也生病了，王后親自出來祭祀上天。街邊有一戶人家，丈夫不在家，妻子剛生了孩子，又沒有僕人使喚，產後身體虛弱，又沒有食物，飢餓得快要死了，就自己想：『現在死期將至，沒有別的辦法了，只能吃自己的孩子來保命了。』於是就拿起刀準備殺孩子，心中悲傷，大聲哭了起來。 『那時，王后正要回宮，聽到這婦人悲慘的哭聲，心中憐憫，就停下來聽。而這婦人正要舉刀殺孩子，又自己想：『怎麼忍心吃自己的孩子呢？』這樣想著又哭了起來。王后就走進她家，問她：『為什麼哭？想做什麼？』婦人回答說：『沒有食物吃，加上剛生完孩子身體更加虛弱，想殺了自己的孩子來保命。』王后聽了，心中悲痛憐憫，說：『不要殺你的孩子！我回宮後會送食物來。』婦人回答說：『夫人您身份尊貴，可能會耽擱，或者會忘記，而我今天命在旦夕，等不了多久了，不如吃自己的孩子來保命。』王后問：『如果能得到別的肉吃可以嗎？』回答說：『如果能保住性命，不問好壞。』於是王后就拿起刀割下自己的乳房，就發願說：『現在我用乳房佈施來救濟這個危難，不希望成為轉輪聖王、天帝、魔王、梵王，用這個功德成就無上正真之道。』就拿著乳房給了這個婦人。剛要舉刀再割另一個乳房，當時三千大千世界發生大震動，諸天宮殿都搖晃起來。 『那時，天帝釋用天眼看到，王后割下自己的乳房來救濟危難。當時，天帝釋和無數諸天，立刻降落到虛空中，都悲傷地哭泣，眼淚像下雨一樣。』

English version: At that time, the World Honored One told the king, 'All sentient beings are bound by stinginess and greed, covered by the veil of stinginess, and do not know that giving can bring immeasurable great rewards. Recalling the past, in a previous life, in this Jambudvipa, there was a city named Not-Flowing-Sand, a king named Bhaudanin, and a queen named Bhaumakagati. At that time, the country's grain was expensive, the people were hungry, and there was also an epidemic. At that time, the king was also ill, and the queen went out to worship the heavens herself. There was a family by the street, the husband was not at home, the wife had just given birth to a child, and there were no servants to help. She was weak after childbirth, and had no food. She was so hungry that she was about to die, and she thought to herself, 'Now that death is imminent, there is no other way, I can only eat my own child to save my life.' So she picked up a knife, ready to kill her child, her heart filled with sorrow, and she cried out loudly. 'At that time, the queen was about to return to the palace, and hearing the woman's tragic cries, her heart filled with compassion, she stopped to listen. And this woman was about to raise her knife to kill her child, but then she thought to herself, 'How can I bear to eat my own child?' Thinking this, she cried again. The queen then entered her house and asked her, 'Why are you crying? What do you want to do?' The woman replied, 'There is no food to eat, and having just given birth, my body is even weaker. I want to kill my own child to save my life.' The queen, hearing this, felt sorrow and compassion, and said, 'Do not kill your child! I will send food when I return to the palace.' The woman replied, 'Your Majesty is noble, you may delay, or you may forget, and my life is hanging by a thread today, I cannot wait any longer, it is better to eat my own child to save my life.' The queen asked, 'If you could get other meat to eat, would that be okay?' She replied, 'If it can save my life, I don't care if it is good or bad.' So the queen took a knife and cut off her own breast, and made a vow, 'Now I use my breast to give alms to save this crisis, I do not wish to become a Wheel-Turning Sage King, a Heavenly Emperor, a Demon King, or a Brahma King, I will use this merit to achieve the unsurpassed true path.' She then gave her breast to the woman. Just as she was about to raise the knife to cut off her other breast, at that moment, the three thousand great thousand worlds shook greatly, and the palaces of the heavens all trembled. 'At that time, the Heavenly Emperor Sakra, with his heavenly eye, saw that the queen had cut off her own breast to save the crisis. At that time, the Heavenly Emperor Sakra and countless devas immediately descended into the void, all weeping with sorrow, their tears like heavy rain.'

。於時，天帝住夫人前而便問言：『汝今所施甚為難及，求何愿耶？』夫人答言：『持此功德用求無上正真之道，度脫一切眾生苦厄。』天帝答言：『汝求此愿、以何為證？』於是夫人即立誓言：『今我所施功德審諦成正覺者，我乳尋當平復如故。』其乳尋時，平復如故。天帝贊言：『善哉善哉！汝成佛不久。』諸天歡喜，即便現形嘆夫人言：『汝今所施得無悔恨？以為痛耶？』答言：『我無悔恨，不以為痛。』天覆答言：『若無悔恨，以何為證？』於是夫人便立誓言：『我今所施用求佛道無悔恨者，令我女身變成男子。』立誓已訖，應時女身變為男子。時，諸天神贊言：『善哉善哉！如汝所愿成佛不久。』王及臣民嘆甚奇特歡喜無量，是時，國中眾病消除，穀米豐賤人民安樂。

「卻後國王崩亡，群臣共議當更立王。時，天帝釋來下，語群臣言：『跋摩竭提變身化成男子，加有福德，應得為王。』諸臣歡喜即拜為王，人民熾盛國遂興隆。」

佛告王言：「爾時跋摩竭提者，今我身是。而我爾時，不惜身命，佈施如是；現世獲報，即變其身成於男子，得紹王位。因是功德，今得成佛普救一切。菩薩行檀波羅蜜，勇猛如是。」

諸弟子、國王臣民，皆大歡喜，為佛作禮而去。

一時，佛在舍衛國祇樹給孤獨園。城中有一婆羅門，于城外興立祠壇設施飲食，請諸婆羅門祠祀已訖，便還入城。時，佛入城乞食，來出道中見佛光相巍巍，歡喜踴躍繞佛一匝作禮而去

現代漢語譯本：當時，天帝在夫人面前，便問道：『你現在所施捨的非常難得，你求什麼願望呢？』夫人回答說：『我用這功德來求無上正真的道，度脫一切眾生的苦難。』天帝問道：『你求這個願望，用什麼來證明呢？』於是夫人就立下誓言：『如果我所施捨的功德真實能成就正覺，我的乳房應當立即恢復如初。』她的乳房立刻就恢復如初了。天帝讚歎道：『好啊，好啊！你成佛的日子不遠了。』諸天都非常歡喜，立即現身讚歎夫人說：『你現在所施捨的，沒有後悔嗎？覺得痛苦嗎？』夫人回答說：『我沒有後悔，不覺得痛苦。』天帝又問道：『如果沒有後悔，用什麼來證明呢？』於是夫人就立下誓言：『如果我所施捨的功德是爲了求佛道而沒有後悔，就讓我女身變成男子。』立誓完畢，她的女身立刻變成了男子。當時，諸天神讚歎道：『好啊，好啊！像你這樣，成佛的日子不遠了。』國王和臣民都驚歎這奇特的事情，歡喜無量。這時，國內的各種疾病都消除了，五穀豐收，人民安樂。 後來國王去世，群臣共同商議要另立新王。這時，天帝釋降臨，告訴群臣說：『跋摩竭提已經變身成為男子，而且有福德，應該立為國王。』群臣非常歡喜，就擁立他為國王，人民興旺，國家也因此興盛。 佛告訴國王說：『當時的跋摩竭提，就是現在的我。而我當時，不惜生命，佈施如此；現世就獲得了果報，立即變身成為男子，得以繼承王位。因為這個功德，現在得以成佛，普度一切眾生。菩薩修行佈施波羅蜜，就是這樣勇猛。』 眾弟子、國王和臣民，都非常歡喜，向佛作禮后離去。 一時，佛在舍衛國的祇樹給孤獨園。城中有一個婆羅門，在城外建立祭壇，準備飲食，請來婆羅門祭祀完畢后，就返回城裡。當時，佛入城乞食，在路上看到佛的光相非常莊嚴，歡喜踴躍，繞佛一圈作禮后離去。

English version: At that time, the Heavenly Emperor stood before the lady and asked, 'What you have given is extremely difficult to achieve. What is your wish?' The lady replied, 'I use this merit to seek the supreme and true path, to liberate all sentient beings from suffering.' The Heavenly Emperor asked, 'What proof do you have for this wish?' Thereupon, the lady made a vow, 'If the merit of my giving truly leads to enlightenment, my breasts shall immediately return to their original state.' Her breasts immediately returned to their original state. The Heavenly Emperor praised, 'Excellent, excellent! Your Buddhahood is not far off.' The gods rejoiced and appeared, praising the lady, 'Do you have any regrets for what you have given? Do you feel pain?' She replied, 'I have no regrets, and I feel no pain.' The Heavenly Emperor asked again, 'If you have no regrets, what is your proof?' Thereupon, the lady made a vow, 'If my giving is for the sake of seeking the path of Buddhahood without regret, may my female body transform into a male body.' As soon as the vow was made, her female body transformed into a male body. At that time, the gods praised, 'Excellent, excellent! As you wish, your Buddhahood is not far off.' The king and his ministers were amazed by this extraordinary event and rejoiced immeasurably. At this time, all diseases in the country were eliminated, the grains were abundant, and the people were at peace. Later, when the king passed away, the ministers discussed who should be the next king. At this time, the Heavenly Emperor Sakra descended and told the ministers, 'Bharma-kirti has transformed into a man and has great merit. He should be made king.' The ministers were delighted and enthroned him as king. The people prospered, and the country flourished. The Buddha told the king, 'The Bharma-kirti of that time is who I am now. At that time, I did not cherish my life and gave so generously; in this life, I received the reward, immediately transforming into a man and inheriting the throne. Because of this merit, I have now attained Buddhahood and can universally save all beings. This is how courageous a Bodhisattva is in practicing the perfection of giving.' The disciples, the king, and the ministers were all very happy, bowed to the Buddha, and departed. At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. In the city, there was a Brahmin who built an altar outside the city, prepared food, and invited Brahmins to perform sacrifices. After the sacrifices were completed, he returned to the city. At that time, the Buddha entered the city to beg for alms. On the road, he saw the Buddha's majestic light, rejoiced, circled the Buddha once, bowed, and departed.

。時，佛便笑，光從口出遍照十方，上至三十三天，下至大地獄，諸畜生禽獸、諸餓鬼，五道境界莫不蒙明，病者皆愈，牢獄系閉悉得放解。諸天人民見佛光明，歡喜無量來至佛所，以若干花香供養世尊。阿難長跪前白佛言：「今日世尊欣笑如是，愿說笑意。」

佛告阿難：「見此婆羅門繞佛一匝者不？」

對曰：「唯然見之。」

佛告阿難：「此婆羅門見佛歡喜，清凈敬意繞佛一匝。以此功德，從是以後二十五劫不墮三塗，天上人中所生之處快樂無極；竟二十五劫當得辟支佛，名特[打-丁+親]那祇梨。」阿難及一切大眾，聞佛所說，身心清凈，有得須陀洹、斯陀含、阿那含、阿羅漢者，或發無上正真道者。眾會歡喜，為佛作禮，右繞而去。

一時，佛在郁單羅延國，佛與千二百五十沙門俱，行詣村落。如來色相三十有二、八十種好，光明晃煜照曜天地莫不大明。猶如盛月星中特明。時，天盛熱無有蔭涼，有一放羊人，見佛光相，心自念言：「如來世尊三界之師，涉冒盛熱無有蔭涼。」即編草作蓋用覆佛上，捉隨佛行。去羊大遠，放蓋擲地還趣羊邊。佛便微笑，金色光從口中出數千萬岐，岐出百千萬光，遍照十方，上至三十三天，下至十八地獄，禽獸、餓鬼莫不大明。三界天人見佛光明，應時皆來至於佛所，一切人民及諸龍、阿修倫，無數眾會，皆大歡喜，持香花伎樂供養如來。阿難長跪前白佛言：「佛不妄笑，愿說其意。」

佛告阿難：「汝今見此放羊人不？」

對曰：「唯然見之

現代漢語譯本：當時，佛陀便笑了，光芒從口中發出，遍照十方，上至三十三天，下至大地獄，所有的畜生禽獸、餓鬼，五道境界沒有不被光明照耀的，生病的人都痊癒了，被關在牢獄裡的人都得到了釋放。諸天人民見到佛陀的光明，無比歡喜地來到佛陀所在之處，用各種鮮花香料供養世尊。阿難長跪在佛前稟告說：『今日世尊如此歡喜而笑，希望您能說出微笑的含義。』 佛陀告訴阿難：『你看到這位婆羅門繞佛一圈了嗎？』 阿難回答說：『是的，我看到了。』 佛陀告訴阿難：『這位婆羅門見到佛陀歡喜，以清凈恭敬的心繞佛一圈。憑藉這個功德，從今以後二十五劫不會墮入三惡道，在天上人間所生之處都快樂無比；過了二十五劫，他將證得辟支佛果，名為特[打-丁+親]那祇梨。』阿難和所有大眾，聽聞佛陀所說，身心清凈，有人證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，或者發起了無上正等正覺之心。眾會歡喜，向佛陀行禮，右繞而去。 一時，佛陀在郁單羅延國，佛陀與一千二百五十位沙門一起，前往村落。如來具有三十二種殊勝的相貌、八十種美好的特徵，光明閃耀，照耀天地，無比明亮。就像盛開的月亮在星空中格外明亮一樣。當時，天氣炎熱，沒有陰涼，有一個放羊人，見到佛陀的光明相貌，心中想道：『如來世尊是三界的導師，卻在炎熱中行走，沒有陰涼。』於是就編織草帽，用來遮蓋在佛陀頭上，拿著草帽跟隨佛陀行走。離開羊群很遠，放下草帽，又回到羊群邊。佛陀便微笑，金色的光芒從口中發出，分出數千萬道光芒，每道光芒又分出百千萬道光芒，遍照十方，上至三十三天，下至十八地獄，禽獸、餓鬼沒有不被光明照耀的。三界天人見到佛陀的光明，都立即來到佛陀所在之處，所有人民以及龍、阿修羅等無數大眾，都非常歡喜，拿著香花伎樂供養如來。阿難長跪在佛前稟告說：『佛陀不會無緣無故地微笑，希望您能說出微笑的含義。』 佛陀告訴阿難：『你現在看到這位放羊人了嗎？』

English version: At that time, the Buddha smiled, and light emanated from his mouth, illuminating the ten directions, reaching up to the Thirty-three Heavens and down to the great hells. All beings, including animals, birds, and hungry ghosts, in the five realms were bathed in light. The sick were healed, and those imprisoned were released. The gods and people, seeing the Buddha's light, rejoiced immensely and came to the Buddha's place, offering various flowers and incense to the World Honored One. Ananda knelt before the Buddha and said, 'Today, the World Honored One smiles with such joy. I wish you would explain the meaning of your smile.' The Buddha said to Ananda, 'Did you see this Brahmin circumambulating the Buddha?' Ananda replied, 'Yes, I saw him.' The Buddha told Ananda, 'This Brahmin, seeing the Buddha, rejoiced and circumambulated the Buddha with a pure and respectful heart. Because of this merit, he will not fall into the three evil realms for twenty-five kalpas. He will experience boundless joy in the heavens and among humans. After twenty-five kalpas, he will attain the Pratyekabuddha enlightenment, named 'Te[da-ding+qin]na Ghili.' Ananda and all the assembly, hearing what the Buddha said, felt their bodies and minds purified. Some attained the Srotapanna, Sakadagami, Anagami, or Arhat stages, while others awakened the supreme, true, and perfect enlightenment. The assembly rejoiced, bowed to the Buddha, and circumambulated him before departing. At one time, the Buddha was in the country of Uttara Kuru. The Buddha, along with twelve hundred and fifty monks, was traveling to a village. The Tathagata possessed thirty-two excellent marks and eighty minor marks, and his light shone brightly, illuminating the heavens and the earth. It was like a full moon shining brightly among the stars. At that time, the weather was very hot, and there was no shade. A shepherd, seeing the Buddha's radiant appearance, thought to himself, 'The Tathagata, the teacher of the three realms, is walking in the heat without shade.' So he wove a grass hat to cover the Buddha's head and followed the Buddha. After going far from his sheep, he put down the hat and returned to his sheep. The Buddha then smiled, and golden light emanated from his mouth, splitting into tens of millions of rays, each of which split into hundreds of millions of rays, illuminating the ten directions, reaching up to the Thirty-three Heavens and down to the eighteen hells. All beings, including animals, birds, and hungry ghosts, were bathed in light. The gods and people of the three realms, seeing the Buddha's light, immediately came to the Buddha's place. Countless people, as well as dragons and asuras, all rejoiced greatly, offering incense, flowers, and music to the Tathagata. Ananda knelt before the Buddha and said, 'The Buddha does not smile without reason. I wish you would explain the meaning of your smile.' The Buddha said to Ananda, 'Do you see this shepherd now?' Ananda replied, 'Yes, I see him.'

。」

佛告阿難：「此放羊人以恭敬之心，而以草蓋用覆佛上。以此功德，十三劫中，天上世間生尊貴處，常自然有七寶之蓋而在其上；命終之後不墮三惡道中。竟十三劫出家為道，成辟支佛，名阿耨婆達。」一切大眾聞佛所說，或得道跡、往來、不還、無著之證，成辟支佛，或發無上正真道意者，或得立不退轉地者。眾會歡喜，為佛作禮而去。

一時，佛在舍衛國祇樹給孤獨園。佛尊弟子名舍利弗，晝夜六時，常以道眼觀于眾生，應得度者輒往度之。王波斯匿有一大臣，名曰師質，財富無量，應時得度。時，舍利弗，明日晨朝著衣持缽，往詣其家而從乞食。於是師質見即作禮，問訊請命入坐施設床座飯食。時，舍利弗，食訖澡手漱口，為說經法：富貴榮祿眾苦之本，居家恩愛猶如牢獄之中，一切所有皆悉非常，三界尊貴猶如幻化，五道生死轉貿身形無有吾我。

師質聞法心意悚然，不慕榮貴不樂恩愛，觀于居家猶如丘墓，便以居業一切盡以以付其弟，便剃鬚發而著袈裟，便入深山坐禪行道。其婦愁憂，思念前夫不順後夫。後夫問言：「居家財產珍寶甚多，何所乏短常愁不樂？」

其婦報言：「思念前夫是以愁耳。」

其夫復問：「汝今與我共為夫婦，何以晝夜思念前夫？」

婦復答言：「前夫心意甚好無比，是以思念。」

其弟見㛐思念，恐兄返戒還奪其業，便語賊帥：「雇汝五百金錢，斫彼沙門頭來。」

賊帥受錢，往到山中見彼沙門

現代漢語譯本：佛陀告訴阿難：『這個放羊的人以恭敬的心，用草覆蓋在佛的身上。憑藉這個功德，他將在十三劫中，在天上和人間都出生在尊貴的地方，常常自然有七寶的寶蓋在他頭上；命終之後不會墮入三惡道中。經過十三劫后出家修行，成為辟支佛，名叫阿耨婆達。』所有大眾聽了佛陀所說，有的證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，成為辟支佛，有的發起了無上正等正覺的心意，有的證得不退轉的地位。眾會歡喜，向佛作禮后離去。 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。佛陀的尊貴弟子名叫舍利弗，日夜六時，常常用道眼觀察眾生，凡是應該被度化的就前去度化他們。波斯匿王有一位大臣，名叫師質，財富無數，應該被度化。當時，舍利弗，第二天早晨穿好衣服拿著缽，前往他家乞食。於是師質見到后就作禮，問候並請他入座，擺設床座飯食。當時，舍利弗，吃完飯洗手漱口后，為他說經法：富貴榮華是眾多痛苦的根源，居家恩愛就像牢獄一樣，一切所有都是無常的，三界尊貴就像幻化一樣，五道生死輪轉，身體沒有自我。 現代漢語譯本：師質聽了佛法，內心感到震驚，不再羨慕榮華富貴，也不再貪戀恩愛，看待居家就像墳墓一樣，於是把家業全部交給他的弟弟，就剃掉鬚髮穿上袈裟，進入深山坐禪修行。他的妻子憂愁，思念前夫，不順從後夫。後夫問她說：『家裡的財產珍寶很多，你缺少什麼，為什麼常常愁眉不展？』 現代漢語譯本：他的妻子回答說：『因為思念前夫才憂愁。』 現代漢語譯本：她的丈夫又問：『你現在和我成為夫妻，為什麼日夜思念前夫？』 現代漢語譯本：妻子又回答說：『前夫的心意非常好，無可比擬，所以思念他。』 現代漢語譯本：他的弟弟看到嫂子思念哥哥，恐怕哥哥返回俗家奪回他的家業，就對賊首說：『我雇你五百金錢，去砍下那個沙門的頭來。』 現代漢語譯本：賊首收了錢，前往山中見到那個沙門。

English version: The Buddha told Ananda, 'This shepherd, with a respectful heart, used grass to cover the Buddha. Because of this merit, for thirteen kalpas, he will be born in noble places in heaven and the human world, and there will always be a natural seven-jeweled canopy above him; after his life ends, he will not fall into the three evil paths. After thirteen kalpas, he will leave home to practice the Way, become a Pratyekabuddha, and be named Anupavadatta.' All the assembly, upon hearing what the Buddha said, some attained the path of Srotapanna, Sakadagami, Anagami, or Arhat, became Pratyekabuddhas, some aroused the intention for unsurpassed, true, and complete enlightenment, and some attained the stage of non-retrogression. The assembly rejoiced, bowed to the Buddha, and departed. English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti. The Buddha's honored disciple, named Shariputra, day and night, at six times, would always use his divine eye to observe sentient beings, and those who should be liberated, he would go to liberate them. King Prasenajit had a minister named Shizhi, who had immeasurable wealth and should be liberated. At that time, Shariputra, the next morning, dressed in his robes and carrying his bowl, went to his house to beg for food. Thereupon, Shizhi, upon seeing him, paid his respects, greeted him, and invited him to sit, providing a seat and food. Then, Shariputra, after eating, washed his hands and rinsed his mouth, and spoke the Dharma: wealth and glory are the root of many sufferings, the love of home is like a prison, all things are impermanent, the nobility of the three realms is like an illusion, and the cycle of birth and death in the five paths is a constant exchange of forms without a self. English version: Shizhi, upon hearing the Dharma, was startled in his heart, no longer envied wealth and glory, nor was he attached to love, viewing his home as a tomb. He then entrusted all his family affairs to his younger brother, shaved his head and beard, put on the kasaya robe, and went into the deep mountains to sit in meditation and practice the Way. His wife was worried, missing her former husband and not obeying her current husband. Her current husband asked her, 'Our family has a lot of property and treasures, what do you lack that you are always worried and unhappy?' English version: His wife replied, 'It is because I miss my former husband that I am worried.' English version: Her husband asked again, 'Now that you and I are husband and wife, why do you miss your former husband day and night?' English version: The wife replied again, 'My former husband's heart was very good, incomparable, that is why I miss him.' English version: His younger brother, seeing his sister-in-law missing his brother, feared that his brother would return to secular life and take back his family business, so he said to the bandit leader, 'I will hire you for five hundred gold coins to chop off the head of that shramana.' English version: The bandit leader took the money and went to the mountains, where he saw the shramana.

。沙門語言：「我唯弊衣無有財產，汝何以來？」賊即答言：「汝弟雇我使來殺汝。」沙門恐怖便語賊言：「我新作道人，又未見佛不解道法，且莫殺我！須我見佛少解經法，殺我不遲。」賊語之言：「今必殺汝不得止也。」沙門即舉一臂而語賊言：「且斫一臂，留我殘命使得見佛。」時，賊便斫一臂持去與弟。

於是沙門便往見佛，作禮卻坐，佛為說法：「汝無數劫久遠以來，割奪其頭手腳之血，多於四大海水，積身之骨高於須彌，涕泣之淚過於四海，飲親之乳多於江海，汝從無數劫以來不但今也。一切有身皆受眾苦，一切眾苦皆從習生，由習恩愛有斯眾苦，癡愛已斷不習眾行，不習眾行便無有身，已無有身眾苦便滅，唯當思惟八正之道。」於是沙門聞佛所說豁然意解，即于佛前得阿羅漢道，便放身命而般涅槃。

賊擔其臂往持與弟，弟便持臂著于㛐前，語其㛐言：「常云思念前婿，此是其臂。」其㛐悲泣哽咽不樂，便往白王。王即推挍，如實不虛。便殺其弟。

諸比丘有疑，問佛：「而此沙門前世之時，作何惡行今見斫臂？修何德本今值世尊得阿羅漢道？」

佛告諸比丘：「乃昔過去世波羅奈國，爾時，有王名婆羅達，出行遊獵馳逐走獸，迷失徑路不知出處。草木參天，無餘方計而得來出，大用恐怖，遂復前行，見一辟支佛。王問其言：『迷失徑路從何得出？軍馬人眾在於何所？』時，辟支佛臂有惡瘡不能舉手，即便持腳示其道徑。王便瞋恚：『此是我民，見我不起，反持其腳示我道徑？』王便拔刀斫斷其臂

現代漢語譯本：一位沙門（修行者）說：『我只有破舊的衣服，沒有任何財產，你來這裡做什麼？』強盜回答說：『你弟弟雇我來殺你。』沙門感到恐懼，便對強盜說：『我剛出家修行，還沒見過佛，也不瞭解佛法，請不要殺我！等我見過佛，稍微瞭解一些經法，再殺我不遲。』強盜對他說：『現在我一定要殺你，不能停止。』沙門舉起一隻手臂對強盜說：『那就砍掉我一隻手臂吧，留我殘命，讓我能見到佛。』當時，強盜便砍下一隻手臂，拿著去見沙門的弟弟。 於是，沙門便去見佛，行禮後坐下。佛為他說法：『你從無數劫以來，割奪他人頭、手、腳的血，比四大海的水還多；堆積的身體骨頭比須彌山還高；哭泣的眼淚超過四海；喝過的親人乳汁比江河還多。你從無數劫以來都是如此，不僅僅是現在。一切有身體的眾生都要承受各種痛苦，一切痛苦都從習性產生。由於執著恩愛，才會有這些痛苦。癡迷的愛已經斷絕，不再修習各種行為，不修習各種行為就不會有身體，沒有身體，各種痛苦就會滅絕。唯有思考八正道。』於是，沙門聽了佛所說，豁然開悟，當即在佛前證得阿羅漢道，便捨棄生命而入涅槃。 強盜拿著手臂去見沙門的弟弟，弟弟便把手臂放在他妻子的面前，對妻子說：『你不是常常思念前夫嗎？這就是他的手臂。』他的妻子悲傷哭泣，非常不高興，便去稟告國王。國王立即調查覈實，事情確實如此。便殺了他的弟弟。 眾比丘心有疑惑，問佛：『這位沙門前世做了什麼惡行，今生被砍斷手臂？又修了什麼功德，今生遇到世尊，證得阿羅漢道？』 佛告訴眾比丘：『在過去世的波羅奈國，當時，有一位國王名叫婆羅達，他外出打獵，追逐野獸，迷失了道路，不知道該往哪裡走。草木茂盛，沒有其他辦法可以出去，非常恐懼。於是繼續往前走，看到一位辟支佛。國王問他：『我迷失了道路，該從哪裡出去？我的軍隊和人馬在哪裡？』當時，辟支佛的手臂有惡瘡，不能舉手，便用腳指給他道路。國王非常生氣：『這是我的子民，見到我竟然不起身，反而用腳指給我道路？』國王便拔出刀砍斷了他的手臂。

English version: A Shramana (ascetic) said, 'I only have tattered clothes and no possessions. Why have you come here?' The thief replied, 'Your younger brother hired me to kill you.' The Shramana, feeling terrified, said to the thief, 'I have just begun my practice, have not yet seen the Buddha, and do not understand the Dharma. Please do not kill me! Wait until I have seen the Buddha and understand some of the scriptures, then it will not be too late to kill me.' The thief said to him, 'Now I must kill you, I cannot stop.' The Shramana raised one arm and said to the thief, 'Then cut off one of my arms, leave me with my remaining life so that I can see the Buddha.' At that time, the thief cut off one arm and took it to the Shramana's younger brother. Then, the Shramana went to see the Buddha, paid his respects, and sat down. The Buddha taught him the Dharma: 'From countless eons, you have cut off the heads, hands, and feet of others, and the blood is more than the water of the four great oceans; the bones of your accumulated bodies are higher than Mount Sumeru; the tears of your weeping exceed the four seas; the milk of your relatives you have drunk is more than the rivers and seas. You have been like this for countless eons, not just now. All sentient beings with bodies must endure various sufferings, and all sufferings arise from habits. Because of attachment to love, these sufferings arise. When deluded love is severed, and one no longer practices various actions, without practicing various actions, there will be no body. Without a body, all sufferings will cease. One should only contemplate the Eightfold Path.' Then, the Shramana, upon hearing what the Buddha said, suddenly understood, and immediately attained Arhatship before the Buddha, and then relinquished his life and entered Nirvana. The thief took the arm to the Shramana's younger brother, who then placed the arm in front of his wife and said to her, 'Don't you often think of your former husband? This is his arm.' His wife wept sadly, feeling very unhappy, and went to report to the king. The king immediately investigated and verified the matter, and it was indeed true. He then killed his younger brother. The Bhikkhus had doubts and asked the Buddha, 'What evil deeds did this Shramana commit in his past life that he was now having his arm cut off? And what merits did he cultivate that he now encountered the World Honored One and attained Arhatship?' The Buddha told the Bhikkhus, 'In the past, in the country of Varanasi, there was a king named Bharata. He went out hunting, chasing wild animals, and lost his way, not knowing where to go. The vegetation was dense, and there was no other way to get out, so he was very frightened. He continued forward and saw a Pratyekabuddha. The king asked him, 'I have lost my way, where should I go? Where are my army and horses?' At that time, the Pratyekabuddha had a bad sore on his arm and could not raise his hand, so he pointed the way with his foot. The king was very angry, 'This is my subject, seeing me he does not rise, but instead points the way with his foot?' The king then drew his sword and cut off his arm.'

。時，辟支佛意自念言：『王若不自悔責以往，當受重罪無有出期。』於是辟支佛即于王前，飛昇虛空神足變現。時，王見之以身投地，舉聲大哭悔過自謝：『辟支佛！唯愿來下受我懺悔。』時，辟支佛即便來下受其懺悔。王持頭面著辟支佛足，作禮自陳：『唯見矜愍受我懺悔，愿莫使我久受苦痛。』時，辟支佛便放身命入于無餘涅槃。王便收取耶旬起塔，花香供養，常于塔前懺悔求愿而得度脫。」

佛言：「爾時王者，此沙門是。由斫辟支佛臂，五百世中常見斫臂而死，至於今日。由懺悔故不墮地獄，解了智慧而得度脫成阿羅漢道。」

佛告諸比丘：「一切殃福終不朽敗。」

諸比丘聞佛所說，莫不驚悚，頭面作禮。

昔佛在阿耨達池告五百阿羅漢：「汝等各各自說前世宿行今得成道。」時，諸阿羅漢承佛教誨，各各自說宿行所作功德。

時，有阿羅漢名婆多竭梨，自說：「前世無央數劫，時世有佛，名曰定光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，有大慈哀眾祐一切，為于眾生作大依怙，興出於世，教化人天皆令成道，乃取滅度，分佈舍利起于塔廟。法欲末時，我為貧人，無餘方業窮行採薪，遙見大澤中有塔寺甚為巍巍。我時見之，心用欣然踴躍難量，即便行往到其塔所，瞻睹所像歡喜作禮。見諸狐狼飛鳥走獸在中止宿，草木荊棘不凈滿中，迥絕無人，無人行跡無供養者。而我睹見心用愴然，不曉知如來威神功德之法，但以歡喜誅伐草木，及於掃除不淨盡去。掃塔已訖，一心歡喜繞之八匝，叉手作禮而去

現代漢語譯本：當時，辟支佛心中想：『如果國王不自己悔過以往的罪責，將會遭受重大的罪罰，沒有解脫之期。』於是，辟支佛就在國王面前，飛昇到空中，顯現神足變化。當時，國王見到后，身體撲倒在地，大聲哭泣，悔恨地謝罪說：『辟支佛！只希望您能下來接受我的懺悔。』當時，辟支佛就下來接受了他的懺悔。國王用頭面觸碰辟支佛的腳，行禮並陳述說：『希望您能憐憫我，接受我的懺悔，不要讓我長期遭受痛苦。』當時，辟支佛便捨棄生命，進入無餘涅槃。國王便收取辟支佛的遺骨，建造佛塔，用鮮花香料供養，常常在塔前懺悔祈求，最終得以解脫。 佛說：『當時的國王，就是現在的這位沙門。因為砍斷辟支佛的手臂，五百世中常常看到自己被砍斷手臂而死，直到今天。因為懺悔的緣故，沒有墮入地獄，理解了智慧，得以解脫，成就了阿羅漢道。』 佛告訴眾比丘：『一切善惡的報應最終都不會消亡。』 眾比丘聽了佛所說的話，無不感到驚恐，頭面著地行禮。 過去，佛在阿耨達池告訴五百位阿羅漢：『你們各自說說前世所行的善業，今生得以成就道果。』當時，各位阿羅漢接受佛的教誨，各自講述了前世所做的功德。 當時，有一位阿羅漢名叫婆多竭梨，自己說道：『在過去無量劫之前，當時世上有佛，名為定光如來、至真、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，具有大慈大悲，庇佑一切眾生，為眾生作大依怙，出現於世，教化人天都令他們成就道果，然後才入滅，分發舍利，建造佛塔。在佛法將要衰落的時候，我是一個貧窮的人，沒有其他營生，靠砍柴為生，遠遠地看到大澤中有一座佛塔寺廟，非常雄偉壯觀。我當時見到后，心中欣喜，難以言表，就前往那座佛塔，瞻仰佛像，歡喜地行禮。看到許多狐狼、飛鳥、走獸在其中棲息，草木荊棘，污穢不堪，荒無人煙，沒有人跡，也沒有人供養。我看到后，心中感到悲傷，不瞭解如來的威神功德之法，只是以歡喜心砍伐草木，掃除污穢，全部清除乾淨。掃完佛塔后，一心歡喜地繞塔八圈，合掌行禮后離去。』

English version: At that time, the Pratyekabuddha thought to himself: 'If the king does not repent for his past wrongdoings, he will suffer severe punishment without any hope of release.' Thereupon, the Pratyekabuddha rose into the air in front of the king, displaying his supernatural powers. When the king saw this, he threw himself to the ground, crying loudly and repenting, saying: 'Pratyekabuddha! I beg you to come down and accept my repentance.' Then, the Pratyekabuddha came down and accepted his repentance. The king touched his head to the Pratyekabuddha's feet, bowed, and confessed: 'I beseech you to have mercy on me and accept my repentance, and not let me suffer pain for long.' At that time, the Pratyekabuddha gave up his life and entered into Parinirvana. The king then collected the relics of the Pratyekabuddha, built a stupa, offered flowers and incense, and constantly repented and prayed before the stupa, eventually attaining liberation. The Buddha said: 'The king at that time is this Shramana now. Because he cut off the Pratyekabuddha's arm, he has seen himself being killed by having his arm cut off for five hundred lifetimes, until today. Because of his repentance, he did not fall into hell, understood wisdom, and attained liberation, achieving the path of an Arhat.' The Buddha told the Bhikkhus: 'All actions, good or bad, will never decay.' The Bhikkhus, hearing what the Buddha said, were all terrified and bowed their heads to the ground. In the past, the Buddha, at Anavatapta Lake, told five hundred Arhats: 'Each of you should speak about the good deeds you performed in your past lives that led to your attainment of enlightenment in this life.' At that time, the Arhats, accepting the Buddha's teachings, each spoke about the merits they had accumulated in their past lives. At that time, there was an Arhat named Bhadrakali, who said: 'In the immeasurable past kalpas, there was a Buddha named Dipankara Tathagata, the Arhat, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, who had great compassion and protected all beings, acting as a great refuge for all beings, appearing in the world, teaching gods and humans, leading them all to attain enlightenment, and then entering Nirvana, distributing his relics and building stupas. When the Dharma was about to decline, I was a poor man, with no other means of livelihood, making a living by gathering firewood. From afar, I saw a stupa and temple in a large marsh, which was very magnificent. When I saw it, my heart was filled with immeasurable joy, and I went to the stupa, gazed upon the image, and joyfully paid my respects. I saw many foxes, wolves, birds, and beasts dwelling there, with grass, thorns, and filth all around, desolate and uninhabited, with no signs of human activity or offerings. When I saw this, my heart was filled with sorrow. Not understanding the power and merit of the Tathagata's Dharma, I simply with a joyful heart cut down the grass and trees, and swept away all the filth. After sweeping the stupa, with a single-minded joy, I circumambulated it eight times, clasped my hands in reverence, and then left.'

。持此功德，壽終之後得生第十五光音天上，以眾名寶用為宮殿光明晃煜，于諸天中特為巍巍不可計量。盡其天壽，而復百返為轉輪聖王，七寶自然典主四域。復畢其壽，常生國王大姓長者家，財富無數顏容殊妙無有雙比，人見歡喜莫不愛敬。欲行之時，道路自凈，虛空之中雨散眾花。用此恭敬生處自然，一阿僧祇九十劫中迴流宛轉，常生天上及與人中，尊榮豪貴封授自然不墮三塗。我憶此事大自雅奇，今我最後福愿畢滿，遭值釋師三界中雄，入于尊法便成沙門，六通清徹無不解達，諸欲永盡得成羅漢，無復惱熱冷而無暖，其心清凈獲于大安。若有能于佛、法及與眾僧所作如毛髮之善，所生之處受報弘大無有窮極。自念往古所作德行報應如是者乎。」婆多竭梨于佛前，自說宿行已，為佛作禮卻住一面。

昔佛初得道，惟念：「眾生愚癡倒見剛強難化，吾設當爲說法者，誰肯信受？不如取般涅槃。亦無有來請佛說法者。」梵天知佛意欲取涅槃，即與無數梵眾，如人屈伸臂頃，來至佛所，頭面作禮，繞佛三匝，長跪叉手前白佛言：「三界眾生盲冥甚久，大聖出現。唯愿世尊！以大慈大悲無量大哀，愿受我請、必受我請，開演法藏施慧光明。」

佛告梵天：「眾生難寤迷惑倒見，吾設當爲說其經法，誰肯信受？吾不如早取泥洹。」

於是梵天重複請曰：「三界眾生為久在幽冥，億百千劫乃有佛耳，猶優曇缽花時時乃有，佛亦難值。唯愿如來重加大哀，開寤愚癡，愿說經法

現代漢語譯本：『憑藉此功德，壽命終結后將往生到第十五光音天，以各種珍寶作為宮殿，光明閃耀，在諸天之中特別巍峨不可估量。盡其天壽后，又將百次轉生為轉輪聖王，七寶自然擁有，統治四方。再次壽命終結后，常生於國王、大姓長者之家，財富無數，容貌殊妙，無人能比，人們見到都歡喜愛敬。當他出行時，道路自然清凈，虛空中會散落各種鮮花。憑藉這種恭敬，所生之處自然如此，在一阿僧祇九十劫中輪迴流轉，常生於天上和人間，尊貴顯赫，自然受封，不會墮入三惡道。我回憶此事，覺得非常奇特，如今我最後的福愿已經圓滿，有幸遇到釋迦牟尼佛，三界中的雄杰，進入尊貴的佛法，便成為沙門，六神通清澈，無所不知，諸欲永盡，得成阿羅漢，不再有煩惱熱惱，清涼而無溫暖，內心清凈，獲得大安。如果有人能對佛、法以及僧眾做出如毛髮般微小的善行，所生之處所受的果報將非常廣大，沒有窮盡。我自念往昔所作的德行，報應就是如此啊。』婆多竭梨在佛前，自己講述了宿世的修行后，向佛作禮，退到一旁站立。 昔日佛陀初成道時，心中思惟：『眾生愚癡顛倒，剛強難以教化，我即使為他們說法，誰會相信接受呢？不如直接進入涅槃。也沒有人來請求佛陀說法。』梵天知道佛陀想要進入涅槃，立即與無數梵眾，如同人屈伸手臂的瞬間，來到佛陀面前，頭面頂禮，繞佛三圈，長跪合掌，向前稟告佛陀說：『三界眾生在黑暗中迷失太久了，大聖您出現了。唯愿世尊！以大慈大悲無量大哀，愿接受我的請求，務必接受我的請求，開演佛法寶藏，施予智慧光明。』 佛陀告訴梵天：『眾生難以覺悟，迷惑顛倒，我即使為他們宣說經法，誰會相信接受呢？我不如早點進入涅槃。』 於是梵天再次請求說：『三界眾生在幽暗中太久了，億百千劫才有一佛出世，就像優曇缽花一樣，時時才出現，佛陀也很難遇到。唯愿如來再次施予大慈悲，開啟愚癡，愿宣說經法。』

English version: 'By virtue of this merit, after the end of this life, one will be reborn in the fifteenth heaven of the Light Sound, with various precious treasures as palaces, shining brightly, and being especially majestic and immeasurable among all the heavens. After exhausting the lifespan there, one will be reborn a hundred times as a Wheel-Turning Sage King, naturally possessing the seven treasures and ruling over the four regions. After again exhausting that lifespan, one will always be born into the families of kings, great clan elders, with countless wealth, and a uniquely beautiful appearance, unmatched by anyone, and people will be happy to see and respect them. When one travels, the roads will naturally be clean, and various flowers will scatter in the sky. By virtue of this reverence, the place of birth will naturally be like this, and in one asamkhya and ninety kalpas, one will revolve and flow, always being born in the heavens and among humans, honored and noble, naturally receiving titles, and not falling into the three evil paths. I recall this matter and find it very extraordinary. Now my final wish for blessings has been fulfilled. I have had the good fortune to encounter Shakyamuni Buddha, the hero among the three realms, and entering the honored Dharma, I have become a Shramana, with the six supernormal powers clear, knowing everything, all desires forever exhausted, attaining Arhatship, no longer having afflictions or heat, cool and without warmth, with a pure heart, obtaining great peace. If anyone can do even a hair's breadth of good towards the Buddha, the Dharma, and the Sangha, the retribution received in the place of birth will be vast and without end. I reflect on the virtuous deeds I have done in the past, and the retribution is like this.' Bhadrakali, in front of the Buddha, having narrated her past practices, bowed to the Buddha and stood aside. In the past, when the Buddha first attained enlightenment, he thought: 'Sentient beings are foolish and deluded, stubborn and difficult to transform. Even if I were to preach the Dharma to them, who would believe and accept it? It would be better to directly enter Nirvana. And there is no one to request the Buddha to preach the Dharma.' Brahma, knowing that the Buddha intended to enter Nirvana, immediately came with countless Brahma beings, as quickly as a person extends and retracts an arm, to the Buddha's place, bowed his head to the ground, circumambulated the Buddha three times, knelt with palms together, and addressed the Buddha, saying: 'Sentient beings in the three realms have been lost in darkness for too long, and the Great Sage has appeared. May the World Honored One! With great compassion, great pity, and immeasurable sorrow, please accept my request, you must accept my request, open the treasure of the Dharma, and bestow the light of wisdom.' The Buddha told Brahma: 'Sentient beings are difficult to awaken, confused and deluded. Even if I were to preach the scriptures to them, who would believe and accept it? It would be better for me to enter Nirvana early.' Then Brahma requested again, saying: 'Sentient beings in the three realms have been in darkness for too long. It is only after hundreds of millions of kalpas that a Buddha appears, like the udumbara flower, which appears only occasionally. It is also difficult to encounter a Buddha. May the Tathagata again bestow great compassion, awaken the foolish, and please preach the Dharma.'

。世尊往昔無數劫來，放捨身命頭目髓腦肌肉骨血國城妻子，施與一切，為眾生故起大弘誓，當爲眾生作大光明。」

「乃昔過去無央數劫。時閻浮提有大國王，名度阇那謝梨，慈仁勇猛端正第一，典主八萬四千諸國，其國豐盛人民安樂。爾時，國王處於正殿坐自思惟：『夫人在世尊榮豪貴富樂自然，皆由先世施行眾善、修習智慧，以是之故今致自然；已得自然，迷惑色慾，不惟非常，不知更紹來世之福，猶如畜生飽食終日無所用心。夫為智者，唯當修習智慧正法日新之益。』作是思惟已便告傍臣：『命請中有智慧者為吾說法，我欲聞之。』群臣受教，遣使四出諸國，命請聰明大智慧者。

「時，有一婆羅門，學問廣博智慧第一，來應王命。群臣白王：『今有婆羅門，聰明博達來在門外。』王聞歡喜即出奉迎，頭面作禮施設寶座，供施甘饌食訖澡漱。王語婆羅門言：『久聞有德，故遠相屈，唯愿大仙為說經法。』答言：『我學以來積年勤苦，大王云何直爾欲聞？』王語婆羅門言：『欲須國城珍寶，隨意所欲，悉當相給。』答言：『我亦不用珍寶、國城、妻子、象馬，大王若能剜其身肉用作千燈，若能爾者當爲說法，不能爾者經法難聞。』

「王自念言：『無數劫來喪身叵計未曾為法，今為法故以身為燈，甚為快善。』王大歡喜，答婆羅門言：『如汝所敕，即當奉行，不敢違命。』婆羅門言：『能爾者大善！何時當爲？』王復答言：『卻後七日乃當爲之。』王敕群臣告下諸國大王：『卻後七日為聞法故，當於身上而燃千燈；諸欲來見王者，皆悉集於大國

現代漢語譯本：世尊在過去無數劫中，爲了眾生，捨棄了身命、頭目、髓腦、肌肉、骨血、國城、妻子，佈施給一切，併發下大弘誓，要為眾生作大光明。 在過去無量劫時，閻浮提有一位大國王，名叫度阇那謝梨，他慈悲仁愛、勇敢威猛、相貌端正，是第一等的，統治著八萬四千個國家。他的國家富饒，人民安樂。當時，國王坐在正殿里獨自思考：『人在世上享受尊榮、豪貴、富樂，都是因為前世行善、修習智慧的緣故，所以今生才能自然獲得這些。已經獲得了這些，卻又迷惑顛倒，不考慮無常，不知道要為來世積累福報，就像畜生一樣，吃飽了就整天無所事事。作為有智慧的人，應該修習智慧正法，使自己每天都有新的進步。』這樣思考之後，他就告訴身邊的臣子：『去請有智慧的人來為我說法，我想聽聽。』群臣接受命令，派遣使者到各國，邀請聰明有大智慧的人。 當時，有一位婆羅門，學問淵博，智慧第一，前來應國王的邀請。群臣稟告國王：『現在有一位婆羅門，聰明博學，來到門外。』國王聽了很高興，立刻出去迎接，向他頂禮，設定寶座，供奉美味佳餚，吃完飯後洗漱。國王對婆羅門說：『我久聞您的美德，所以遠道請您來，希望大仙能為我講說經法。』婆羅門回答說：『我學習以來，多年勤苦，大王怎麼能隨便就想聽呢？』國王對婆羅門說：『如果需要國城珍寶，隨你想要什麼，我都會給你。』婆羅門回答說：『我也不要珍寶、國城、妻子、象馬，大王如果能剜下身上的肉做成一千盞燈，如果能做到，我就為你說法，如果不能，經法就難以聽聞。』 國王心想：『無數劫以來，我喪失的身體不可計數，卻從未為法而捨身，現在爲了佛法，用身體做燈，真是太好了。』國王非常高興，回答婆羅門說：『就按照你說的，我立刻照辦，不敢違抗命令。』婆羅門說：『能這樣真是太好了！什麼時候做呢？』國王又回答說：『七天之後再做。』國王命令群臣通告各國國王：『七天之後，爲了聽聞佛法，我將在身上點燃一千盞燈；想來見我的人，都聚集到大國來。』

English version: The World Honored One, in countless past kalpas, for the sake of all sentient beings, gave up his body, life, head, eyes, marrow, brain, muscles, bones, blood, kingdoms, cities, and wives, bestowing them upon all. He made a great vow to become a great light for all beings. In the immeasurable past, in Jambudvipa, there was a great king named Dujana-shiri. He was compassionate, benevolent, brave, and handsome, the foremost of all. He ruled over eighty-four thousand kingdoms. His country was prosperous, and the people were at peace. At that time, the king sat in his main hall, contemplating: 『The honor, nobility, wealth, and happiness that people enjoy in this world are all due to the good deeds and wisdom they cultivated in their past lives. That is why they naturally attain these things in this life. Having attained them, they become deluded and do not consider impermanence. They do not know to accumulate blessings for the next life, like animals that eat their fill and do nothing all day. As wise people, we should cultivate the wisdom of the true Dharma, making daily progress.』 Having thought this, he told his ministers: 『Invite those with wisdom to come and teach me the Dharma. I wish to hear it.』 The ministers accepted the order and sent messengers to various countries, inviting those who were intelligent and possessed great wisdom. At that time, there was a Brahmin, learned and wise, who came in response to the king's invitation. The ministers reported to the king: 『There is now a Brahmin, intelligent and learned, who has arrived at the gate.』 The king was delighted and immediately went out to greet him, bowing his head in respect. He set up a precious seat, offered delicious food, and after the meal, washed his hands. The king said to the Brahmin: 『I have long heard of your virtue, so I have invited you from afar. I hope that you, great sage, will speak the Dharma for me.』 The Brahmin replied: 『I have studied diligently for many years. How can you, O King, simply wish to hear it?』 The king said to the Brahmin: 『If you need kingdoms, cities, or treasures, whatever you desire, I will give it to you.』 The Brahmin replied: 『I do not need treasures, kingdoms, wives, elephants, or horses. If you, O King, can carve out your own flesh to make a thousand lamps, then I will speak the Dharma for you. If you cannot, then the Dharma is difficult to hear.』 The king thought to himself: 『In countless kalpas, I have lost my body countless times, but never for the sake of the Dharma. Now, for the sake of the Dharma, I will use my body as a lamp. This is truly excellent.』 The king was very happy and replied to the Brahmin: 『As you have commanded, I will do it immediately. I dare not disobey.』 The Brahmin said: 『If you can do this, it is truly excellent! When will you do it?』 The king replied: 『I will do it after seven days.』 The king ordered his ministers to announce to the kings of all countries: 『After seven days, in order to hear the Dharma, I will light a thousand lamps on my body. Those who wish to see me should gather in the great kingdom.』

。』群臣受教，同時遣使下八萬四千諸國：『大王卻後七日當於身上而燃千燈；諸王臣民諸欲來見王者，疾來馳至集於大國。』

「當是之時，諸王臣民，聞之驚愕如喪父母，哀㘁涕泣動閻浮提。諸王臣民悉來集會，王敕語傍臣：『于大廣博平坦之地設施座席。』群臣奉命，即時于廣博地設施床座。時，王飯已與諸夫人、二萬婇女、一萬大臣導從前後，王于座所王處正座，諸夫人婇女及諸王群臣人民，皆悉同時腹拍王前，同聲白王言：『唯愿天王大慈大悲無量大哀！以我等故，莫于身上而燃千燈。』王答謝諸王臣民夫人婇女：『吾從無央數劫，五道生死壞身無數，未曾為法喪身命也。今為法故以身作燈，持是功德用求佛道，普為十方無量眾生作大光明，除去眾生三毒癡冥。吾成佛時，當爲汝等施慧光明照除生死，開涅槃門入安隱法。汝等莫卻我無上道心。』時，諸會者皆悉默然。

「於是大王即便持刀授與左右，敕令剜身作千燈處，出其身肉深如大錢，以酥油灌中而作千燈。安炷已訖，語婆羅門言：『先說經法，然後燃燈。』而婆羅門，為王唯說一偈言：

「『常者皆盡，　　高者亦墮， 合會有離，　　生者有死。』

「王聞偈已歡喜踴躍，告諸群臣、夫人婇女，皆悉受誦，即便䟽偈題著諸門街陌里巷，敕諸人民皆令諷誦，下閻浮提諸王臣民亦令諷誦。於是大王告婆羅門：『今可燃燈

『群臣領命，同時派遣使者前往八萬四千個國家：『大王將在七日後于身上點燃千燈；諸位國王、臣民，凡是想見大王的，請迅速前來聚集到大國。』 『當時，諸位國王和臣民聽到這個訊息，驚恐得如同失去了父母，哀嚎哭泣之聲震動了整個閻浮提。諸位國王和臣民都趕來**，國王命令身邊的臣子：『在寬廣平坦的地方設定座位。』群臣領命，立即在廣闊的地上設定了床座。當時，國王用過飯後，與各位夫人、兩萬名宮女、一萬名大臣前後簇擁著，國王在座位上端坐，各位夫人、宮女以及諸位國王、臣民，都同時伏在國王面前，同聲對國王說：『唯愿天王大慈大悲，無限哀憫！爲了我們，請不要在身上點燃千燈。』國王回答諸位國王、臣民、夫人、宮女說：『我從無數劫以來，在五道輪迴中無數次壞滅身體，從未曾爲了佛法而捨棄生命。今天爲了佛法，我以身體作為燈，以此功德來求取佛道，普遍為十方無量眾生作大光明，除去眾生的貪嗔癡三毒之黑暗。我成佛時，將為你們施予智慧光明，照破生死，開啟涅槃之門，進入安穩的佛法。你們不要阻礙我無上的道心。』當時，所有在場的人都沉默不語。 『於是大王立即拿起刀交給左右侍從，命令他們剜割身體作為千燈之處，挖出的肉深如大錢，用酥油灌滿其中，作為千燈。安放好燈炷后，告訴婆羅門說：『先說經法，然後再點燈。』而婆羅門，只為國王說了一偈： 『常者皆會消逝，高者也會墜落，聚合的終將分離，生者終將有死。』 『國王聽完偈語后，歡喜踴躍，告訴各位群臣、夫人、宮女，都讓他們背誦，並把偈語書寫在各個城門、街道、里巷，命令所有人民都背誦，也讓閻浮提的諸位國王和臣民都背誦。於是大王告訴婆羅門：『現在可以點燈了。』

'The ministers received the order and simultaneously dispatched envoys to eighty-four thousand kingdoms: 『The Great King will light a thousand lamps on his body in seven days; all kings and subjects who wish to see the King, please come quickly and gather in the great kingdom.』 『At that time, the kings and subjects, upon hearing this news, were as shocked as if they had lost their parents, and their cries of sorrow shook the entire Jambudvipa. All the kings and subjects came rushing **. The King ordered his ministers: 『Set up seats in a wide and flat area.』 The ministers obeyed and immediately set up beds and seats on the vast ground. Then, after the King had eaten, he was surrounded by his consorts, twenty thousand palace women, and ten thousand ministers, and he sat on his throne. The consorts, palace women, kings, and subjects all prostrated themselves before the King, and said in unison: 『May the Great King have boundless compassion and mercy! For our sake, please do not light a thousand lamps on your body.』 The King replied to the kings, subjects, consorts, and palace women: 『From countless kalpas, I have destroyed my body countless times in the five paths of rebirth, but I have never sacrificed my life for the Dharma. Today, for the sake of the Dharma, I will use my body as a lamp, and with this merit, I will seek the path of Buddhahood, and universally bring great light to the immeasurable beings of the ten directions, removing the darkness of the three poisons of greed, hatred, and delusion. When I become a Buddha, I will bestow upon you the light of wisdom, illuminate the cycle of birth and death, open the gate of Nirvana, and enter the peaceful Dharma. Do not hinder my supreme aspiration for enlightenment.』 At that time, all those present were silent. 『Then the Great King immediately took a knife and gave it to his attendants, ordering them to cut his body to make a thousand lamp places, carving out flesh as deep as a large coin, filling them with ghee, and making a thousand lamps. After placing the wicks, he said to the Brahmin: 『First speak the Dharma, then light the lamps.』 And the Brahmin, only spoke one verse for the King: 『All that is constant will perish, the high will also fall, what gathers will separate, and the living will die.』 『Upon hearing the verse, the King was overjoyed and told all his ministers, consorts, and palace women to memorize it, and he had the verse written on all the city gates, streets, and alleys, ordering all the people to recite it, and also had the kings and subjects of Jambudvipa recite it. Then the Great King said to the Brahmin: 『Now you may light the lamps.』

。』王便立誓：『今為法故以身為燈，我不求作聖王上至天帝及諸天王世界榮樂，亦不求二乘之證，持是功德愿求無上正真之道，普為十方五道眾生，作大法光明照于眾冥。』爾時，國王發是愿已，即時三千大千世界六種震動，上至首陀會天，一切宮殿皆悉震動。時，諸天人甚大惶怖：『是何瑞應令地大動？』即以天眼觀閻浮提，見於菩薩為於法故，身燃千燈發於弘誓。是使爾耳。

「時，諸天人皆悉來下，而見菩薩身燃千燈，無數諸天悲泣雨淚。時，天帝釋住于王前，贊言：『善哉！善哉！為於法故不惜身命，欲求何等？』菩薩答言：『我亦不求轉輪聖王、天帝、魔王及梵天王，色聲香味，亦不求羅漢、辟支佛，持是功德用求無上正真之道，普為十方無量眾生施慧光明，照除眾生三毒癡冥，令離眾苦至泥洹安樂。』

「時，天帝釋復問王言：『身燃千燈，得無痛惱而有悔耶？』王答天帝：『不以為痛，亦無悔恨。』天帝重問：『若無悔恨，以何為證？』於是國王便自誓言：『而我今日為於法故身燃千燈，持是功德用求無上正真之道。審當成佛者。千燈諸瘡即當除愈，身即平復無有瘡瘢。』作是語已，身即平復無復瘡瘢，端正姝好過逾於前。

「時，天帝釋、無數諸天、國王群臣、夫人婇女、無量庶民，異口同音悉讚歎言：『善哉！善哉！』嘆未曾有，歡喜踴躍，皆奉行十善之教。」佛言：「爾時國王者，則我身是，時婆羅門者，調達是。菩薩求習智慧，精進如是。」

丹藏以此卷為下卷，以中為上，以下為中

現代漢語譯本：於是，國王便立下誓言：『如今爲了佛法，我將以自身為燈，我不求成為聖王，上至天帝以及諸天王世界的榮華享樂，也不求二乘的果位，我持此功德，愿求無上正真之道，普遍為十方五道眾生，作大法光明，照亮一切黑暗。』當時，國王發出這個誓願后，即時三千大千世界發生六種震動，上至色究竟天，一切宮殿都震動起來。當時，諸天人非常驚恐：『這是什麼祥瑞，令大地如此震動？』他們立即用天眼觀察閻浮提，看見菩薩爲了佛法，以身燃千燈，發下宏大誓願。正是這個原因啊。 現代漢語譯本：『當時，諸天人都紛紛降臨，看見菩薩以身燃千燈，無數天人悲傷哭泣。當時，天帝釋站在國王面前，讚歎道：『善哉！善哉！爲了佛法而不惜身命，你想要追求什麼呢？』菩薩回答說：『我也不求轉輪聖王、天帝、魔王以及梵天王，不求色聲香味，也不求羅漢、辟支佛的果位，我持此功德，用以追求無上正真之道，普遍為十方無量眾生施予智慧光明，照除眾生的貪嗔癡三毒黑暗，使他們脫離眾苦，到達涅槃安樂。』 現代漢語譯本：『當時，天帝釋又問國王說：『以身燃千燈，難道沒有痛苦和後悔嗎？』國王回答天帝說：『我不覺得痛苦，也沒有後悔。』天帝又問：『如果沒有後悔，用什麼來證明呢？』於是國王便自己發誓說：『我今日爲了佛法以身燃千燈，持此功德用以追求無上正真之道。如果我必定能成佛，那麼我身上千燈造成的瘡傷就會立即痊癒，身體就會恢復平整，沒有疤痕。』說完這話，身體立即恢復平整，沒有了疤痕，端正美好勝過從前。 現代漢語譯本：『當時，天帝釋、無數諸天、國王群臣、夫人婇女、無量百姓，異口同聲地讚歎說：『善哉！善哉！』讚歎從未有過的事情，歡喜踴躍，都奉行十善的教誨。』佛說：『當時的國王，就是我的前身，當時的婆羅門，就是提婆達多。菩薩求習智慧，精進就是這樣。』 現代漢語譯本：佛說菩薩本行經卷上，丹藏以此卷為下卷，以中為上，以下為中。

English version: Then, the king made a vow: 『Now, for the sake of the Dharma, I will use my body as a lamp. I do not seek to become a holy king, nor the glory and pleasure of the heavens up to the heavenly emperors and the kings of the heavens. Nor do I seek the attainment of the two vehicles. I hold this merit and vow to seek the unsurpassed, true path, universally for all sentient beings in the ten directions and the five realms, to be a great light of the Dharma, illuminating all darkness.』 At that time, after the king made this vow, the three thousand great thousand worlds immediately shook in six ways, up to the Akanistha heaven, all palaces trembled. At that time, the devas were greatly terrified: 『What auspicious sign is this that causes the earth to shake so much?』 They immediately used their heavenly eyes to observe Jambudvipa and saw that the Bodhisattva, for the sake of the Dharma, was burning a thousand lamps with his body and making a great vow. This is the reason. English version: 『At that time, all the devas came down and saw the Bodhisattva burning a thousand lamps with his body, and countless devas wept with sorrow. At that time, Indra stood before the king and praised him, saying: 『Excellent! Excellent! For the sake of the Dharma, you do not cherish your life. What do you seek?』 The Bodhisattva replied: 『I do not seek to be a wheel-turning holy king, a heavenly emperor, a demon king, or a Brahma king. I do not seek forms, sounds, smells, tastes, nor do I seek the attainment of Arhats or Pratyekabuddhas. I hold this merit to seek the unsurpassed, true path, universally for countless sentient beings in the ten directions, to bestow the light of wisdom, to illuminate and dispel the darkness of the three poisons of greed, anger, and ignorance, and to lead them away from all suffering to the peace and happiness of Nirvana.』 English version: 『At that time, Indra again asked the king: 『Burning a thousand lamps with your body, do you not feel pain or regret?』 The king replied to Indra: 『I do not feel pain, nor do I have any regrets.』 Indra asked again: 『If you have no regrets, what is your proof?』 Then the king made a vow: 『Today, for the sake of the Dharma, I burn a thousand lamps with my body, and I hold this merit to seek the unsurpassed, true path. If I am certain to become a Buddha, then the wounds caused by the thousand lamps will immediately heal, and my body will be restored to its original state without any scars.』 After saying this, his body immediately returned to its original state, without any scars, and was more beautiful and handsome than before. English version: 『At that time, Indra, countless devas, the king's ministers, consorts, and countless common people, all praised in unison: 『Excellent! Excellent!』 They praised this unprecedented event, rejoiced and leaped with joy, and all practiced the teachings of the ten virtues.』 The Buddha said: 『The king at that time was my past self, and the Brahmin at that time was Devadatta. The Bodhisattva sought to learn wisdom, and his diligence was like this.』 English version: The Buddha Speaks the Sutra of the Bodhisattva's Past Deeds, Volume One. The Danzang considers this volume to be the lower volume, the middle volume to be the upper volume, and the following volume to be the middle volume.

。今詳始末，丹藏錯耳。 大正藏第 03 冊 No. 0155 菩薩本行經

佛說菩薩本行經卷中

昔佛在舍衛國祇樹給孤獨園。時，有賢者名曰須達，居家貧窮無有財產，至通道德。往至佛所，頭面作禮稽首佛足，卻坐一面聽說經法。佛問須達：「在家之士當行佈施、不佈施也？」

須達白佛：「當行佈施。多佈施耶？小布施也？當以好意而佈施耶？以不好意而佈施乎？」

佛告須達：「夫于佈施，所施雖多而獲報小；佈施雖小而獲報多。何謂施多而獲報小？雖多佈施，而無至心、無恭敬心，不大歡喜、貢高自大；所施之人，信邪倒見、非是正見，不得快士；所施雖多而獲報小。猶如耕田薄地之中，下種雖多，收實甚小。何謂施小而獲大福？所施雖小，歡喜與、凈潔心與、恭敬與、不望報與；所施之人，復得快士，佛及辟支佛、沙門四道，應正見者；所施雖小獲報弘大。猶如良田，所種雖小收實甚多。」

佛告須達：「吾自憶念過去世時，此閻浮提有轉輪王，名波陀颰寧，王有千子，主四天下，此閻浮提有八萬四千國。時，有一婆羅門名曰比藍，身體金色端正無比，聰明智慧，天地變運醫方鎮壓，上知天文，下察地理，中知人情，一切典籍靡不貫達，為人仁愛慈愍一切。王甚愛敬，八萬四千諸王及國人民，亦皆奉敬以為師主。比藍大師為是大王，非是波陀颰寧。何以故？波陀颰寧王治國正民，一一咨啟比藍大師，爾乃教化，諸王臣民莫不歡喜

現代漢語譯本：現在詳細說明事情的來龍去脈，是丹藏搞錯了。 現代漢語譯本：佛陀說菩薩本行經卷中 現代漢語譯本：失譯人名，現在附在東晉的記錄中 現代漢語譯本：過去佛陀在舍衛國的祇樹給孤獨園。當時，有一位賢者名叫須達，他家境貧寒，沒有財產，但非常相通道德。他來到佛陀那裡，頭面頂禮佛足，然後退坐在一旁聽佛講經說法。佛陀問須達：『在家之人應當行佈施，還是不佈施呢？』 現代漢語譯本：須達回答佛陀說：『應當行佈施。是多佈施呢？還是少佈施呢？應當以好的心意佈施呢？還是以不好的心意佈施呢？』 現代漢語譯本：佛陀告訴須達：『關於佈施，所施捨的雖然多，但獲得的果報卻小；佈施雖然少，但獲得的果報卻多。什麼叫做施捨多而獲得的果報小呢？雖然佈施很多，卻沒有至誠的心、沒有恭敬的心，不大歡喜、貢高自大；所施捨的對象，信仰邪見、顛倒的見解、不是正見，不是賢德之人；這樣的佈施雖然多，但獲得的果報卻小。就像在貧瘠的土地上耕種，播下的種子雖然多，但收穫的果實卻很少。什麼叫做施捨少而獲得的福報大呢？所施捨的雖然少，但以歡喜心給予、以清凈的心給予、以恭敬心給予、不求回報地給予；所施捨的對象，又是賢德之人，如佛陀、辟支佛、沙門四道，是具有正見的人；這樣的佈施雖然少，但獲得的果報卻非常大。就像在肥沃的土地上耕種，播下的種子雖然少，但收穫的果實卻很多。』 現代漢語譯本：佛陀告訴須達：『我回憶過去世的時候，這個閻浮提有一個轉輪王，名叫波陀颰寧，他有千個兒子，統治著四天下，這個閻浮提有八萬四千個國家。當時，有一個婆羅門名叫比藍，他身體金色，端正無比，聰明智慧，能預測天地變化，精通醫術，上知天文，下察地理，中知人情，一切典籍沒有不通達的，為人仁愛慈悲。國王非常愛戴敬重他，八萬四千個國王和國家人民，也都敬奉他為師主。比藍大師才是真正的大王，而不是波陀颰寧。為什麼呢？因為波陀颰寧王治理國家，教化人民，每一件事都要請教比藍大師，然後才進行教化，所有的國王、大臣和人民沒有不歡喜的。』

English version: Now, to explain the whole story, it was Danzang who made the mistake. English version: The Buddha Speaks the Sutra of the Bodhisattva's Past Deeds, Middle Scroll English version: The name of the translator is lost, now attached to the Eastern Jin records. English version: Once, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there was a wise man named Sudatta, who was poor and had no possessions, but he had great faith in morality. He went to the Buddha, bowed his head to the Buddha's feet, and sat to one side to listen to the Dharma. The Buddha asked Sudatta, 'Should a householder practice giving, or not give?' English version: Sudatta replied to the Buddha, 'One should practice giving. Should one give much, or give little? Should one give with good intentions, or with bad intentions?' English version: The Buddha told Sudatta, 'Regarding giving, although one may give much, the reward obtained is small; although one may give little, the reward obtained is great. What is meant by giving much but receiving a small reward? Although one gives much, one does not have a sincere heart, does not have a respectful heart, is not very happy, and is arrogant; the recipient of the giving has wrong views, inverted views, and is not a virtuous person; such giving, although much, yields a small reward. It is like cultivating a field in barren land, where although many seeds are sown, the harvest is very small. What is meant by giving little but receiving great blessings? Although one gives little, one gives with joy, with a pure heart, with respect, and without expecting a reward; the recipient of the giving is also a virtuous person, such as the Buddha, Pratyekabuddhas, the four paths of the Shramanas, those who have right views; such giving, although little, yields a great reward. It is like cultivating a field in fertile land, where although few seeds are sown, the harvest is very large.' English version: The Buddha told Sudatta, 'I recall in past lives, in this Jambudvipa, there was a Chakravartin king named Padabhadraning, who had a thousand sons and ruled the four continents. This Jambudvipa had eighty-four thousand kingdoms. At that time, there was a Brahmin named Bilam, whose body was golden, incomparably handsome, intelligent, and wise. He could predict the changes of heaven and earth, was skilled in medicine, knew astronomy, observed geography, understood human nature, and was versed in all scriptures. He was kind and compassionate to all. The king greatly loved and respected him, and the eighty-four thousand kings and the people of the countries also revered him as their teacher. Master Bilam was the true king, not Padabhadraning. Why? Because King Padabhadraning governed the country and taught the people, and every matter he would consult Master Bilam, and then carry out the teachings, and all the kings, ministers, and people were happy.'

。於時，大王而從比藍啟受經典，亦復宣告八萬四千諸小國王、群臣太子、一切人民，皆從比藍咨受經典習學智慧。諸王臣民皆從比藍啟受經典，莫不歡喜，皆言：『此是梵天來化我等，為於好事。非是凡人。』

「於時，八萬四千諸王受學智慧，心意開解皆大歡喜。八萬四千諸小王人，持一白象金銀絞絡，駿馬一疋亦金銀絞絡，牛一頭亦金銀絞絡，妙女一人亦端正無比，七寶瓔珞服飾姝好，金缽盛銀粟，銀缽盛金粟，琉璃缽盛金粟，頗梨缽盛金粟，以金為車七寶莊飾，各各皆爾有八萬四千，以用貢上比藍大師。

「爾時，大王波陀颰寧，聞諸小王貢遺比藍，大用歡喜：『我亦當復貢上比藍大師財寶。』即時，莊嚴八萬四千玉女之等，七寶珠璣服飾姝妙瓔珞其身，八萬四千白象純金絞絡飾，八萬四千疋馬亦金銀絞絡，八萬四千頭牛盡金莊校，八萬四千金缽盛銀粟，八萬四千銀缽盛金粟，八萬四千琉璃缽盛金粟，八萬四千頗梨缽盡盛金粟，八萬四千乘車盡金絞飾，用上比藍。比藍受已，念此財寶象馬車乘一切所有，皆悉非常而不堅固，白大王言：『財產所有皆悉非常摩滅之法，我不用之，意欲佈施濟諸窮乏。』

「王聞其言大用歡喜，告敕群臣擊鼓宣令：『閻浮提內，貧窮孤老、婆羅門梵志皆悉來集，比藍即設大檀。』人民聞令云興而集，強弱相扶皆悉來至。於時，比藍欲澡婆羅門手，傾于軍持而水不出，大用愁憂

現代漢語譯本：當時，大王就跟隨比藍啟學習經典，也向八萬四千個小國王、群臣太子、所有人民宣告，都向比藍請教學習經典和智慧。各位國王、大臣和人民都向比藍請教學習經典，沒有不歡喜的，都說：『這是梵天來教化我們，是爲了好事。他不是凡人。』 當時，八萬四千位國王學習智慧，心意開解，都非常歡喜。八萬四千位小國王，每人拿著一頭用金銀裝飾的白象，一匹同樣用金銀裝飾的駿馬，一頭用金銀裝飾的牛，一位端正無比的美女，身上佩戴著七寶瓔珞，穿著華麗的服飾，用金缽盛著銀粟，用銀缽盛著金粟，用琉璃缽盛著金粟，用頗梨缽盛著金粟，還有用金子裝飾的七寶車，每樣都有八萬四千份，用來進貢給比藍大師。 當時，大王波陀颰寧，聽說各位小國王進貢給比藍，非常高興：『我也應當進貢財寶給比藍大師。』隨即，他準備了八萬四千位玉女，用七寶珠玉裝飾她們的身體，佩戴著華麗的瓔珞，還有八萬四千頭用純金裝飾的白象，八萬四千匹用金銀裝飾的馬，八萬四千頭用金子裝飾的牛，八萬四千個金缽盛著銀粟，八萬四千個銀缽盛著金粟，八萬四千個琉璃缽盛著金粟，八萬四千個頗梨缽都盛著金粟，還有八萬四千輛用金子裝飾的車，用來進貢給比藍。比藍接受后，想到這些財寶、象、馬、車等一切所有，都是無常而不堅固的，就對大王說：『財產所有都是無常會消滅的，我不用這些，想用來佈施救濟那些貧窮的人。』 國王聽了這話非常高興，就命令群臣擊鼓宣告：『閻浮提內，貧窮的、孤寡的、年老的、婆羅門、梵志都來聚集，比藍將要舉行大型佈施。』人民聽到命令，像云一樣聚集而來，互相攙扶著都來了。當時，比藍想洗婆羅門的手，傾倒軍持卻倒不出水，非常憂愁。

English version: At that time, the great king followed Bhilam and received the scriptures, and also announced to the eighty-four thousand small kings, ministers, princes, and all the people, that they should all consult Bhilam to learn the scriptures and wisdom. All the kings, ministers, and people consulted Bhilam to learn the scriptures, and they were all delighted, saying, 'This is Brahma coming to teach us, for the sake of good. He is not an ordinary person.' At that time, the eighty-four thousand kings, having learned wisdom, had their minds opened and were all greatly delighted. The eighty-four thousand small kings each brought a white elephant adorned with gold and silver, a steed also adorned with gold and silver, an ox also adorned with gold and silver, a beautiful woman of unparalleled beauty, adorned with seven-jeweled necklaces and exquisite clothing, a gold bowl filled with silver millet, a silver bowl filled with gold millet, a crystal bowl filled with gold millet, a glass bowl filled with gold millet, and a gold chariot adorned with seven treasures. Each of them had eighty-four thousand of these items, which they used to offer to Master Bhilam. At that time, King Padabhadra, hearing that the small kings were offering gifts to Bhilam, was greatly pleased: 'I too shall offer treasures to Master Bhilam.' Immediately, he prepared eighty-four thousand jade maidens, adorned with seven-jeweled pearls and exquisite clothing, with necklaces on their bodies, eighty-four thousand white elephants adorned with pure gold, eighty-four thousand steeds also adorned with gold and silver, eighty-four thousand oxen completely adorned with gold, eighty-four thousand gold bowls filled with silver millet, eighty-four thousand silver bowls filled with gold millet, eighty-four thousand crystal bowls filled with gold millet, eighty-four thousand glass bowls all filled with gold millet, and eighty-four thousand chariots all adorned with gold, which he used to offer to Bhilam. After Bhilam received them, he thought that all these treasures, elephants, horses, and chariots were impermanent and not lasting, and said to the great king: 'All possessions are impermanent and subject to destruction. I will not use them, but intend to give them away to help the poor and needy.' The king, hearing these words, was greatly pleased and ordered his ministers to beat the drums and proclaim: 'Within Jambudvipa, the poor, the orphans, the elderly, the Brahmins, and the ascetics should all gather, and Bhilam will hold a great almsgiving.' The people, hearing the order, gathered like clouds, supporting each other as they came. At that time, Bhilam wanted to wash the hands of the Brahmins, but when he poured from the water pitcher, no water came out, and he was greatly distressed.

。『今我大祠將有何過？意不清凈？所施不好？以何等故而水不出？』即時，天人于虛空中語比藍言：『汝今佈施大好無比，其心凈潔無能過者，汝之功德天下第一無過上者，但所施人儘是邪偽倒見之徒，非是清高快士之輩，而不堪任受汝澡敬，以是之故水不出耳。』於是比藍聞天人語，意便開解即作誓言：『今我所施用成無上正真之道，審如所愿者，令我瀉水當墮我手中。』作誓願已訖，便傾澡瓶，水即來出自墮掌中。諸天空中贊言：『善哉善哉！如汝所愿成佛不久。』

「爾時，比藍布施貧乏，衣被飲食一切所須。十二年中，像馬珍寶玉女之等，盡用佈施無所藏積。」

佛告須達：「爾時比藍婆羅門者，今我身是。而我爾時，所施亦好、其心亦好，受者不好，所施雖多獲報甚少。而今我法真妙清凈、弟子真正，所施雖少獲報甚多。於是比藍十二年中所作佈施，及閻浮提一切人民行於佈施，計其功德，不如佈施一須陀洹人，其福甚多過出其上。設施百須陀洹並前比藍所施閻浮提人，所得福報，不如施一斯陀含人，其福甚多亦過其上。正使施百斯陀含、百須陀洹、及前比藍施閻浮提人，所得福報、不如施一阿那含人，其福倍多過出其上。施百阿那含人、百斯陀含、百須陀洹，並前比藍閻浮提人，所得福報，不如施一阿羅漢，其福甚多過出其上。正使施百羅漢、百阿那含、百斯陀含、百須陀洹，並前比藍閻浮提人，所施功德，不如施一辟支佛，其福甚多過出其上

現代漢語譯本：『現在我大祠的祭祀將有什麼過錯呢？是心意不清凈嗎？還是施捨的東西不好？因為什麼原因水不出呢？』當時，天人在虛空中對婆羅門比藍說：『你現在的佈施非常好，你的心清凈無能超過的，你的功德天下第一，沒有比你更高的，但是你所施捨的人都是邪惡虛偽、見解顛倒之徒，不是清高賢達之輩，他們不堪接受你的洗浴敬奉，因此水才不出。』於是比藍聽了天人的話，心意便開解了，立刻發誓說：『現在我所施捨的，如果能成就無上正真的道，如果真的如我所愿，就讓瀉出的水落到我的手中。』發誓完畢，便傾倒澡瓶，水立刻流出，落到他的掌中。諸天在空中讚歎說：『太好了！太好了！如你所愿，你成佛的日子不遠了。』 『那時，比藍布施給貧困的人，衣服、飲食和一切所需。十二年中，大象、馬、珍寶、玉女等等，都用來佈施，沒有絲毫積蓄。』 佛告訴須達：『那時比藍婆羅門，就是我現在的身。而我那時，所施捨的東西也好，心意也好，只是接受的人不好，所以施捨雖然多，得到的福報卻很少。而現在我的佛法真實微妙清凈，弟子們也真正清凈，所以施捨雖然少，得到的福報卻很多。』於是比藍十二年中所作的佈施，以及閻浮提所有人民所行的佈施，計算他們的功德，不如佈施給一個須陀洹的人，他的福報非常多，超過他們。佈施給一百個須陀洹，加上之前比藍所施捨給閻浮提的人，所得的福報，不如佈施給一個斯陀含的人，他的福報非常多，也超過他們。即使佈施給一百個斯陀含、一百個須陀洹，加上之前比藍施捨給閻浮提的人，所得的福報，不如佈施給一個阿那含的人，他的福報加倍地多，超過他們。佈施給一百個阿那含人、一百個斯陀含、一百個須陀洹，加上之前比藍施捨給閻浮提的人，所得的福報，不如佈施給一個阿羅漢，他的福報非常多，超過他們。即使佈施給一百個阿羅漢、一百個阿那含、一百個斯陀含、一百個須陀洹，加上之前比藍施捨給閻浮提的人，所施的功德，不如佈施給一個辟支佛，他的福報非常多，超過他們。

English version: 『Now, what fault could there be in my great sacrifice? Is my intention not pure? Or is what I offer not good? Why is it that water does not flow?』 At that moment, a heavenly being spoke in the void to the Brahmin Bilam, saying: 『Your current giving is exceptionally good, your heart is pure beyond compare, your merit is the greatest in the world, none surpasses you. However, those to whom you give are all wicked, false, and of distorted views, not noble and virtuous individuals. They are unworthy to receive your bathing and reverence, and that is why the water does not flow.』 Upon hearing the heavenly being』s words, Bilam』s mind was enlightened, and he immediately made a vow: 『Now, if what I give can lead to the attainment of the supreme and true path, if it is truly as I wish, then let the water that is poured out fall into my hand.』 Having made the vow, he poured out the water from the vessel, and the water immediately flowed out and fell into his palm. The heavenly beings in the sky praised, saying: 『Excellent! Excellent! As you wish, your attainment of Buddhahood is not far off.』 『At that time, Bilam gave to the poor, clothing, food, and all necessities. For twelve years, elephants, horses, treasures, jade maidens, and so on, were all used for giving, without any accumulation.』 The Buddha told Sudatta: 『That Brahmin Bilam at that time, is my present self. And at that time, what I gave was good, my intention was good, but those who received were not good, so although I gave much, the merit I received was little. But now my Dharma is true, wondrous, and pure, and my disciples are truly pure, so although I give little, the merit I receive is much.』 Therefore, the merit of Bilam』s giving over twelve years, and the giving of all the people of Jambudvipa, when their merits are calculated, is not as great as giving to one who has attained the state of Srotapanna. Their merit is very great, surpassing them. Giving to one hundred Srotapannas, plus what Bilam gave to the people of Jambudvipa, the merit obtained is not as great as giving to one who has attained the state of Sakadagami. Their merit is very great, also surpassing them. Even if one gives to one hundred Sakadagamis, one hundred Srotapannas, plus what Bilam gave to the people of Jambudvipa, the merit obtained is not as great as giving to one who has attained the state of Anagami. Their merit is doubled and surpasses them. Giving to one hundred Anagamis, one hundred Sakadagamis, one hundred Srotapannas, plus what Bilam gave to the people of Jambudvipa, the merit obtained is not as great as giving to one Arhat. Their merit is very great, surpassing them. Even if one gives to one hundred Arhats, one hundred Anagamis, one hundred Sakadagamis, one hundred Srotapannas, plus what Bilam gave to the people of Jambudvipa, the merit of giving is not as great as giving to one Pratyekabuddha. Their merit is very great, surpassing them.

。正使佈施百辟支佛、百阿羅漢、百阿那含、百斯陀含、百須陀洹，及前比藍施閻浮提人，所得功德，不如起塔、僧房精舍，衣被床臥飯食供養，過去當來今現在，四方眾僧沙門道士，給其所須，計其功德，過前所作功德者上。雖起塔僧房精舍，施辟支佛、阿羅漢、阿那含、斯陀含、須陀洹、並前比藍閻浮提人，所作佈施福德，不如施佛一人，功德甚多不可復計。雖供養佛，起塔僧房精舍，及辟支佛、阿羅漢、阿那含、斯陀含、須陀洹，並前比藍閻浮提人，所施功德，不如有人一日之中受三自歸、八關齋，若持五戒，所得功德，逾過於前所施福德，百千萬倍不可為喻。復以持戒之福，併合集前一切施佛功德及辟支佛、四道之等，合前比藍閻浮提人所施福德，不如坐禪慈念眾生經一食之頃，所得功德，逾過於前百千萬倍。逾前比藍閻浮提人所作佈施，及施四道、辟支佛，起塔僧伽藍，上至施佛，持戒坐禪慈念眾生，合集其德，不如聞法執在心懷，思惟四諦、非常苦空非身之法、泥洹寂滅，比前所作一切功德，最尊第一無有過上。」

於是須達聞法踴躍無量，身心清凈得阿那含道。唯有五金錢，一日持一錢施佛，一錢施法，一錢施僧，一錢自食，一錢作本；日日如是，常有一錢在，終無有盡。即受五戒，長跪白佛言：「我今日欲心已斷，處在居家當云何也？」

佛告須達：「如汝今日心意清凈無復愛慾，汝還歸家問諸婦女：『今我欲心已滅，汝等各從所樂。須夫婿者恣從所好，若欲在此當給衣食

現代漢語譯本：如果佈施給一百位辟支佛、一百位阿羅漢、一百位阿那含、一百位斯陀含、一百位須陀洹，以及之前佈施給整個閻浮提的人，所獲得的功德，都不如建造佛塔、僧房精舍，供養衣服、床鋪、飲食，給過去、未來、現在四方僧眾、沙門道士提供所需，計算其功德，超過之前所作功德之上。即使建造佛塔、僧房精舍，佈施給辟支佛、阿羅漢、阿那含、斯陀含、須陀洹，以及之前佈施給整個閻浮提的人，所作的佈施福德，也不如佈施給佛一人，功德非常多，無法計算。即使供養佛，建造佛塔、僧房精舍，以及辟支佛、阿羅漢、阿那含、斯陀含、須陀洹，以及之前佈施給整個閻浮提的人，所施的功德，也不如有人一日之中受三皈依、八關齋，或者持五戒，所獲得的功德，超過之前所施福德百千萬倍，無法比喻。再以持戒的福德，併合集之前一切佈施佛的功德，以及辟支佛、四道之等，合之前佈施給整個閻浮提的人所施的福德，也不如坐禪慈念眾生一頓飯的時間，所獲得的功德，超過之前百千萬倍。超過之前佈施給整個閻浮提的人所作的佈施，以及佈施給四道、辟支佛，建造佛塔僧伽藍，上至佈施給佛，持戒坐禪慈念眾生，合集其德，不如聽聞佛法，執在心中，思維四諦、無常苦空非身之法、涅槃寂滅，比之前所作一切功德，最為尊貴第一，沒有超過的。 於是須達聽聞佛法，歡喜踴躍，身心清凈，證得阿那含道。他只有五枚金錢，一日拿出一枚錢布施給佛，一枚錢布施給法，一枚錢布施給僧，一枚錢自己吃飯，一枚錢作為本錢；每天都這樣，總有一枚錢在，永遠不會用盡。他隨即受了五戒，長跪對佛說：『我今日欲心已斷，身處在家，應當如何呢？』 佛告訴須達：『像你今日心意清凈，沒有愛慾，你回到家中問你的妻妾：『現在我的欲心已經滅了，你們各自按照自己的意願。想要丈夫的就隨意選擇，如果想留在這裡，我會供給你們衣食。』

English version: If one were to give alms to one hundred Pratyekabuddhas, one hundred Arhats, one hundred Anagamins, one hundred Sakrdagamins, and one hundred Srotapannas, as well as to all the people of Jambudvipa, the merit gained would not equal that of building pagodas, monasteries, and providing clothing, bedding, and food to the Sangha, monks, and ascetics of the past, future, and present in all directions. The merit of such offerings surpasses all previous acts of merit. Even if one were to build pagodas and monasteries, and give alms to Pratyekabuddhas, Arhats, Anagamins, Sakrdagamins, Srotapannas, and all the people of Jambudvipa, the merit of such giving would not equal that of giving to just one Buddha. The merit of giving to a Buddha is immeasurable. Even if one were to make offerings to the Buddha, build pagodas and monasteries, and give alms to Pratyekabuddhas, Arhats, Anagamins, Sakrdagamins, Srotapannas, and all the people of Jambudvipa, the merit of such giving would not equal that of someone who takes the Three Refuges, observes the Eight Precepts, or upholds the Five Precepts for one day. The merit gained from this surpasses the previous acts of merit by a hundred million times, beyond comparison. Furthermore, the merit of upholding the precepts, combined with all the merit of giving to the Buddha, Pratyekabuddhas, and the four paths, as well as the merit of giving to all the people of Jambudvipa, does not equal the merit of practicing meditation and loving-kindness towards all beings for the duration of a single meal. The merit gained from this surpasses the previous acts by a hundred million times. All the merit of giving to all the people of Jambudvipa, giving to the four paths and Pratyekabuddhas, building pagodas and monasteries, and even giving to the Buddha, upholding the precepts, practicing meditation, and loving-kindness towards all beings, combined, does not equal the merit of hearing the Dharma, holding it in one's heart, and contemplating the Four Noble Truths, the impermanence, suffering, emptiness, and non-self nature of existence, and the peace of Nirvana. This surpasses all previous acts of merit and is the most supreme and unsurpassed. Then Sudatta, upon hearing the Dharma, was filled with joy and his mind and body became pure, attaining the state of Anagamin. He had only five gold coins. Each day, he would give one coin to the Buddha, one coin to the Dharma, one coin to the Sangha, one coin for his own food, and one coin as capital. He did this every day, and there was always one coin left, never running out. He then took the Five Precepts, knelt before the Buddha, and said, 'Today, my desire is extinguished. How should I live as a householder?' The Buddha told Sudatta, 'Since your mind is pure today and free from desire, return home and ask your wives, 'Now that my desire is extinguished, you may each follow your own wishes. Those who desire a husband may choose as they please, and those who wish to remain here will be provided with food and clothing.'

。』」

須達受教，為佛作禮，便還歸家問諸婦女：「我今愛慾都已永盡無復欲事，汝等若欲須夫婿者各隨所好，欲在此者供給衣食令無乏少。」諸婦女等各各從意隨其所樂。

時，有一婦人，炒谷作麨，有䍧抵來抴炒麥，不可奈何，捉𢱦火杖用打䍧抵，杖頭有火著羊毛住，羊得火熱用揩象廄，像廄火然並燒王象，像身爛破便殺獼猴用拍象身。天于空中而說偈言：

「瞋恚斗諍邊，　　不當于中止， 羯羠共相抵，　　蠅蛾于中死。 婢共䍧抵鬥，　　獼猴而坐死， 智者遠嫌疑，　　莫與愚人止。」

波斯匿王敕臣作限：「自今以去，夜不得燃火及於燈燭，其有犯者罰金千兩。」爾時，須達得道在家晝夜坐禪，初人定時，燃燈坐禪，夜半休息，雞鳴復燃燈坐禪。伺捕得之，捉燈白王：「當輸罰負。」須達白王：「今我貧窮無百錢產，當用何等輸王罰負？」王瞋敕使閉著獄中：「即將須達付獄執守。」四天王見須達被閉在獄，初夜四天王來下語須達言：「我與汝錢用輸王罰，可得來出。」須達答言：「王自當歡喜意解，不須用錢。」為四天王而說經竟，天王便去。到中夜天帝釋復來下就而見之，須達為說法竟，帝釋便去。次到后夜梵天覆下見於須達，便為說法，梵天覆去。

時，王夜于觀上見獄上有火光，時，王明日即便遣人往語須達：「坐火被閉而無慚羞，續復燃火。」須達答言：「我不燃火，若燃火者當有菸灰表式

須達接受教誨，向佛行禮，便回到家中問各位婦女：『我現在愛慾已經永遠斷絕，不再有情慾之事，你們如果想要丈夫的，各自隨自己的心意，想要留在這裡的，我會供給你們衣食，讓你們不會缺少。』各位婦女都各自按照自己的意願，選擇自己喜歡的方式。 當時，有一個婦人，正在炒穀子做麥粉，有一隻公羊跑來拉扯炒麥的工具，婦人沒有辦法，就拿起火杖去打公羊，杖頭上的火沾到了羊毛上，羊被火燙得難受，就用身體去蹭象廄，像廄被點燃，連帶著燒到了國王的象，像被燒得皮開肉綻，於是就殺了獼猴去拍打象身。天空中傳來偈語： 『嗔恨爭鬥的邊緣，不應該在那裡停留，公羊互相牴觸，蒼蠅飛蛾因此而死。婢女和公羊爭鬥，獼猴卻因此而死，智者要遠離嫌疑，不要和愚人糾纏。』 波斯匿王命令大臣頒佈禁令：『從今以後，夜晚不得點火和點燈，違犯者罰金千兩。』當時，須達得道后在家中晝夜坐禪，剛入定時，就點燈坐禪，半夜休息，雞鳴時又點燈坐禪。負責巡邏的人抓住了他，拿著燈去稟告國王：『他應當繳納罰金。』須達對國王說：『我現在貧窮，連一百個錢的財產都沒有，用什麼來繳納罰金呢？』國王生氣地命令手下將他關進監獄：『把須達關進監獄看守起來。』四天王看到須達被關在監獄裡，初夜時，四天王下來對須達說：『我給你錢用來繳納罰金，你可以出來。』須達回答說：『國王自己會高興地理解的，不需要用錢。』他為四天王講經完畢，天王就離開了。到了半夜，帝釋天又下來看望他，須達為他講法完畢，帝釋天就離開了。到了後半夜，梵天又下來看望須達，須達為他講法，梵天也離開了。 當時，國王晚上在樓臺上看到監獄上有火光，第二天，國王就派人去對須達說：『你因為點火被關起來，竟然不知羞恥，還繼續點火。』須達回答說：『我沒有點火，如果點火的話，應該有菸灰作為證據。』

Sudatta, having received the teachings, bowed to the Buddha and returned home, asking the women: 'My desires are now completely extinguished, and I no longer have any lustful thoughts. If any of you desire a husband, you may each follow your own inclinations. Those who wish to remain here will be provided with food and clothing, so that you will lack nothing.' The women each followed their own desires, choosing what they preferred. At that time, there was a woman who was frying grain to make flour. A ram came and pulled at the frying pan. Unable to stop it, the woman took a fire stick to hit the ram. The fire on the stick caught the ram's wool. The ram, feeling the heat, rubbed against the elephant stable, setting it on fire. The fire spread to the king's elephant, burning it badly. They then killed a monkey to use its body to pat the elephant. A verse was heard from the sky: 'At the edge of anger and strife, one should not linger. Rams clash, and flies and moths die in the midst. A maid fights with a ram, and a monkey dies because of it. The wise should stay away from suspicion and not entangle themselves with fools.' King Pasenadi ordered his ministers to issue a decree: 'From now on, no one is allowed to light fires or lamps at night. Those who violate this will be fined a thousand gold pieces.' At that time, Sudatta, having attained enlightenment, meditated day and night at home. When he first entered meditation, he would light a lamp. He would rest at midnight and light the lamp again at dawn. The guards caught him and reported to the king, 'He should pay the fine.' Sudatta said to the king, 'I am poor and do not have even a hundred coins. How can I pay the fine?' The king angrily ordered his men to imprison him: 'Take Sudatta and put him in prison under guard.' The Four Heavenly Kings saw Sudatta imprisoned. In the first watch of the night, they came down and said to Sudatta, 'We will give you money to pay the fine so you can be released.' Sudatta replied, 'The king himself will be pleased and understand. There is no need for money.' After he finished speaking the Dharma to the Four Heavenly Kings, they left. In the middle of the night, Indra, the Lord of the Gods, came down to see him. Sudatta finished speaking the Dharma to him, and Indra left. In the last watch of the night, Brahma came down to see Sudatta, and Sudatta spoke the Dharma to him. Brahma then left. At that time, the king saw a light coming from the prison while on his tower at night. The next day, the king sent someone to say to Sudatta, 'You were imprisoned for lighting a fire, yet you are not ashamed and continue to light fires.' Sudatta replied, 'I did not light a fire. If I had, there would be ashes as evidence.'

。」復語須達：「初夜有四火，中夜有一火倍大前火，后夜復有一火遂倍於前；言不燃火，為是何等？」須達答言：「此非是火也。初夜四天王來下見我，中夜第二天帝來下見我，后夜第七梵天來下見我，是天身上光明之焰，非是火也。」使聞其語即往白王，王聞如是心驚毛豎。王言：「此人福德殊特乃爾，我今云何而毀辱之？」即敕吏言：「促放出去，勿使稽遲。」便放令去。

須達得出往至佛所，頭面作禮卻坐聽法。波斯匿王即便嚴駕尋至佛所，人民見王皆悉避坐而起，唯有須達心存法味，見王不起。王心微恨：「此是我民，懷于輕慢見我不起。」遂懷慍心。佛知其意，止不說法。

王白佛言：「愿說經法。」

佛告王言：「今非是時，為王說法。云何非時？人起瞋恚忿結不解，若起貪淫耽荒女色，憍貴自大無恭敬心；其心垢濁，聞于妙法而不能解，以是之故，今非是時，為王說法。」

王聞佛語意自念言：「坐此人故，令我今日有二折減，又起瞋恚不得聞法。」為佛作禮而去，出到于外敕語左右：「此人若出直斫頭取。」作是語已，應時，四面虎狼師子毒害之獸，悉來圍繞于王。王見如是，即大恐怖還至佛所。佛問大王：「何以來還？」

王白佛言：「見其如是恐怖來還。」

佛告王曰：「識此人不？」

王曰：「不識。」

佛言：「此人以得阿那含道，坐起惡意向此人故，是使爾耳。若不還者，王必當危不得全濟。」

王聞佛語即大恐怖，即向須達懺悔作禮，羊皮四佈於須達前

現代漢語譯本：復語須達：『初夜有四處火光，中夜有一處火光比之前的火光大一倍，后夜又有一處火光，比之前的又大一倍；說不是燃燒的火，那是什麼呢？』須達回答說：『這不是火。初夜是四大天王下來看我，中夜是第二天帝下來看我，后夜是第七梵天下來看我，這是他們身上發出的光芒，不是火。』使者聽了這話，就去稟告國王，國王聽了這話，心中驚恐，汗毛都豎了起來。國王說：『這個人福德如此殊勝，我怎麼能侮辱他呢？』就命令官吏說：『快放他出去，不要耽擱。』於是就放他走了。 須達出來后，就到佛陀那裡，向佛陀頂禮，然後坐在一旁聽法。波斯匿王隨即整好車駕，也來到佛陀那裡，人民看見國王都避開座位站了起來，只有須達心中專注于佛法，看見國王也不起身。國王心中有些不高興：『這個人是我的臣民，竟然如此輕慢，看見我也不起身。』於是心中就有了怒氣。佛陀知道他的心思，就停止了說法。 國王對佛陀說：『希望您能講說經法。』 佛陀告訴國王說：『現在不是為你說法的時候。為什麼不是時候呢？如果有人心中生起嗔恨，怒氣不消，或者貪戀淫慾，沉迷女色，驕傲自大，沒有恭敬心；他的心污濁不清，即使聽了妙法也不能理解，因此，現在不是為你說法的時候。』 國王聽了佛陀的話，心中想：『因為這個人，使我今天有兩方面的損失，又生起嗔恨，不能聽聞佛法。』於是向佛陀頂禮后就離開了，出去后就命令左右的人說：『這個人如果出來，就直接砍下他的頭。』說完這話，立刻，四面八方的虎狼獅子等毒害的野獸，都來包圍國王。國王看到這種情況，非常恐懼，又回到佛陀那裡。佛陀問國王：『你為什麼又回來了？』 國王對佛陀說：『因為看到那種恐怖的景象，所以又回來了。』 佛陀告訴國王說：『你認識這個人嗎？』 國王說：『不認識。』 佛陀說：『這個人已經證得阿那含道，因為你對他起了惡意，所以才這樣。如果不是回來，你必定會有危險，不能保全性命。』 國王聽了佛陀的話，非常恐懼，立刻向須達懺悔，頂禮，把羊皮鋪在須達面前。

English version: 'Again, they asked Sudatta: 'In the first watch of the night, there are four fires; in the middle watch, there is one fire that is twice as large as the previous fires; in the last watch, there is another fire that is twice as large as the previous one. If it is not burning fire, what is it?' Sudatta replied: 'These are not fires. In the first watch, the Four Heavenly Kings come down to see me; in the middle watch, the Second Heavenly Emperor comes down to see me; in the last watch, the Seventh Brahma comes down to see me. These are the flames of light from their bodies, not fires.' The messenger, upon hearing this, went to report to the king. The king, upon hearing this, was startled and his hair stood on end. The king said: 'This person's merit is so extraordinary, how can I insult him?' He then ordered the officials: 'Quickly release him, do not delay.' So they released him. Sudatta, having been released, went to the Buddha, bowed his head in reverence, and sat to listen to the Dharma. King Pasenadi, having prepared his carriage, also came to the Buddha. The people, seeing the king, all rose from their seats to give way, but only Sudatta, with his mind focused on the taste of the Dharma, did not rise upon seeing the king. The king was slightly displeased: 'This is my subject, yet he is so disrespectful, not rising upon seeing me.' Thus, he harbored resentment. The Buddha, knowing his thoughts, stopped teaching the Dharma. The king said to the Buddha: 'I wish you would speak the Dharma.' The Buddha told the king: 'Now is not the time to speak the Dharma for you. Why is it not the time? If a person harbors anger and resentment, or is greedy for lust and indulges in women, or is arrogant and self-important, lacking respect; his mind is impure, and even if he hears the wonderful Dharma, he cannot understand it. Therefore, now is not the time to speak the Dharma for you.' The king, upon hearing the Buddha's words, thought to himself: 'Because of this person, I have suffered two losses today, and I have also become angry and cannot hear the Dharma.' He then bowed to the Buddha and left. Upon going outside, he ordered his attendants: 'If this person comes out, cut off his head immediately.' As soon as he said this, immediately, tigers, wolves, lions, and other poisonous beasts from all directions surrounded the king. The king, seeing this, was greatly terrified and returned to the Buddha. The Buddha asked the king: 'Why have you returned?' The king said to the Buddha: 'Because I saw such a terrifying sight, I have returned.' The Buddha told the king: 'Do you know this person?' The king said: 'I do not.' The Buddha said: 'This person has attained the Anagami path. Because you harbored ill will towards him, this is what has happened. If you had not returned, you would have been in danger and would not have been able to save your life.' The king, upon hearing the Buddha's words, was greatly terrified. He immediately repented to Sudatta, bowed in reverence, and spread sheepskins before Sudatta.

。王言：「此是我民，而向屈辱實為甚難。」須達復言：「而我貧窮，行於佈施亦復甚難。」

尸羅師質為國平正，為賊所捉。賊語之曰：「言不見我，我當放汝；不者殺汝。」尸羅師質意自念言：「今作妄語為非法事，若墮地獄誰當放我？」作是思惟便語賊言：「寧斫我頭終不妄語。」賊便放之。危害垂至，不犯妄語慎行正法實為甚難。

復有天名曰尸迦梨，復自說：「我受八關齋，于高樓上臥。有天玉女來至我所，以持禁戒而不受之實為甚難。」

於是四人各各自說如是，即于佛前而說頌曰：

「貧窮佈施難，　　豪貴忍辱難， 危險持戒難，　　少壯舍欲難。」

佛說偈已重說經法，王及臣民皆大歡喜，為佛作禮而去。

一時，佛在羅閱祇比留畔迦蘭陀尼波僧伽藍，優連聚落有一泉水，中有毒龍名曰酸陀梨，甚大兇惡，放于雹霜，傷破五穀令不成熟，人民飢餓。時，有婆羅門，咒龍伏之令不雹霜，五穀熟成。經有年載，此婆羅門，遂便老耄咒術不行。爾時，有壯婆羅門，咒術流利舉聲誦咒，云便解散令不雹霜，五穀豐熟。人民歡喜，語婆羅門：「在此住止，當共供給令不乏少。」婆羅門言：「可。」便住。于彼常共合斂，輸婆羅門不使有乏。

自佛來入國廣說經法，人民大小咸受道化得道甚多。諸龍鬼神皆悉為善不作惡害，風雨時節五穀豐賤，更不供給婆羅門所須。婆羅門往從索之，諸人民輩逆更唾罵而不與之。時，婆羅門心起瞋恚：「蒙我恩力而得飽滿，反更調我

現代漢語譯本：國王說：『這些人是我的子民，讓他們遭受屈辱實在太難了。』須達接著說：『而我貧窮，要行佈施也實在太難了。』 尸羅師質為國家公正廉明，卻被盜賊抓住了。盜賊對他說：『你若說沒看見我，我就放了你；不然就殺了你。』尸羅師質心裡想：『現在說謊是做非法的事，如果墮入地獄，誰能放我出來？』這樣想著，他就對盜賊說：『寧可砍下我的頭，我也絕不說謊。』盜賊便放了他。面臨生命危險，不犯妄語，謹慎奉行正法，實在太難了。 又有一位天人名叫尸迦梨，他自己說：『我受持八關齋戒，在高樓上睡覺。有天上的玉女來到我這裡，我因為持守禁戒而不接受她，實在太難了。』 於是這四個人各自說了這樣的話，就在佛陀面前說了偈語： 『貧窮佈施難，豪貴忍辱難，危險持戒難，少壯舍欲難。』 佛陀說完偈語，又重說經法，國王和臣民都非常高興，向佛陀行禮后離去。 一時，佛陀在羅閱祇城比留畔迦蘭陀尼波僧伽藍。優連聚落有一處泉水，裡面有一條毒龍名叫酸陀梨，非常兇惡，會降下冰雹霜凍，損害五穀，使之不能成熟，人民因此飢餓。當時，有一位婆羅門，用咒語使龍不再降冰雹霜凍，五穀得以成熟。經過多年，這位婆羅門年老體衰，咒語不再靈驗。這時，有一位年輕力壯的婆羅門，咒語熟練，大聲誦咒，雲霧便消散，不再降冰雹霜凍，五穀豐收。人民非常高興，對婆羅門說：『請您住在這裡，我們會共同供養您，讓您不愁吃穿。』婆羅門說：『可以。』便住了下來。他們常常一起籌集財物，供給婆羅門，不讓他有所缺乏。 自從佛陀來到這個國家，廣泛宣講佛法，人民無論老少都接受教化，得道的人很多。龍、鬼、神都行善而不作惡，風調雨順，五穀豐收，不再供養婆羅門所需。婆羅門前去索要，人民反而唾罵他，不給他東西。這時，婆羅門心中升起嗔恨：『蒙受我的恩惠才得以飽足，反而來調戲我。』

English version: The king said, 'These are my people, and it is indeed very difficult to let them suffer humiliation.' Sudatta then said, 'And I am poor, it is also very difficult to practice giving.' Shila Shizhi, being just and upright for the country, was captured by thieves. The thieves said to him, 'If you say you didn't see me, I will release you; otherwise, I will kill you.' Shila Shizhi thought to himself, 'To lie now is to do an unlawful thing, and if I fall into hell, who will release me?' Thinking this, he said to the thieves, 'I would rather have my head chopped off than tell a lie.' The thieves then released him. Facing imminent danger, not to lie and to carefully practice the righteous Dharma is indeed very difficult. There was also a deva named Shikali, who said of himself, 'I observe the eight precepts, and I sleep on a high tower. A heavenly maiden came to me, and because I was keeping the precepts, I did not accept her, which was indeed very difficult.' Then these four people each spoke in this way, and in front of the Buddha, they spoke the following verse: 'It is difficult for the poor to give, it is difficult for the wealthy to be patient, it is difficult to keep precepts in danger, it is difficult for the young to give up desires.' After the Buddha finished speaking the verse, he repeated the Dharma, and the king and his ministers were all very happy, and after bowing to the Buddha, they departed. At one time, the Buddha was in the Kalanda Nivapa Sangharama near Rajagriha. In the village of Uliyan, there was a spring, and in it was a poisonous dragon named Sundari, which was very fierce and would release hail and frost, damaging the five grains and preventing them from ripening, causing the people to starve. At that time, there was a Brahmin who used mantras to make the dragon stop releasing hail and frost, and the five grains ripened. After many years, this Brahmin became old and weak, and his mantras were no longer effective. At this time, there was a young and strong Brahmin who was skilled in mantras, and he chanted the mantras loudly, and the clouds dispersed, and there was no more hail and frost, and the five grains were abundant. The people were very happy and said to the Brahmin, 'Please stay here, and we will provide for you together, so that you will not lack anything.' The Brahmin said, 'Okay.' and stayed. They often collected wealth together and provided for the Brahmin, so that he would not lack anything. Since the Buddha came to this country and widely preached the Dharma, people of all ages accepted the teachings, and many attained enlightenment. The dragons, ghosts, and gods all did good and did not do evil, the weather was favorable, and the five grains were abundant, and they no longer provided for the Brahmin's needs. The Brahmin went to ask for it, and the people instead spat at him and did not give him anything. At this time, anger arose in the Brahmin's heart: 'You were able to be full because of my grace, and now you are mocking me.'

。」欲得破滅人民國土，便問人言：「求心所愿云何得之？」人語之言：「飯佛四尊弟子，必得從愿如心所欲。」

時，婆羅門即設飯食，請大迦葉、舍利弗、目連、阿那律，飯是四尊至心作禮求心所愿：「我今持此所作福德，愿使我作大力毒龍破滅此國，必當使我得此所愿。」

時，舍利弗道眼觀之求何等愿？知婆羅門心中所念愿作毒龍欲滅此國。時，舍利弗語婆羅門：「莫作此愿，用作龍蛇害惡身為？若欲求作轉輪聖王，若天帝釋、魔王、梵王，盡皆可得；用此惡身不好愿為？」

時，婆羅門答舍利弗言：「久求此愿適欲得此，不用余愿。」時，婆羅門舉手五指水即流出。時，舍利弗見其意堅，證現如此，默然而止。

時，婆羅門及婦、二兒俱愿作龍，死受龍身，有大神力至為毒惡，便殺酸陀梨龍奪其處住，便放風雨大墮雹霜，傷殺五穀唯有草秸，因名其龍阿波羅利。婦名比壽尼，龍有二子，一名璣鄯尼，人民飢餓死者甚多，加復疫病死者無數。

時，阿阇世王往至佛所，頭面作禮長跪白佛：「國界人民為惡龍疫鬼所見傷害，死者無數，唯愿世尊大慈大悲憐愍一切，唯見救護禳卻災害。」佛即可之。

爾時，世尊明日晨朝，著衣持缽入城乞食，詣于龍泉食訖洗缽，洗缽之水澍于泉中。龍大瞋恚即便出水，吐于毒氣吐火向佛，佛身出水滅之；復雨大雹，在於虛空化成天花；復雨大石，化成琦飾；復雨刀劍，化成七寶；化現羅剎，佛復化現毗沙門王，羅剎便滅。龍復化作大象鼻捉利劍，佛即化作大師子王，像便滅去

現代漢語譯本：爲了毀滅人民的國土，他便問人說：『要怎樣才能實現心中所愿呢？』有人告訴他說：『供養四位佛陀的弟子，必定能如願以償。』 當時，婆羅門就準備了飯食，請來了大迦葉、舍利弗、目連、阿那律四位尊者。供養完畢后，他至誠地作禮，祈求心中所愿：『我今天以此所作的功德，愿使我成為大力毒龍，毀滅這個國家，必定要使我實現這個願望。』 當時，舍利弗用道眼觀察，知道他所求的是什麼願望。他知道婆羅門心中所想的是要成為毒龍，毀滅這個國家。當時，舍利弗對婆羅門說：『不要發這樣的願望，為什麼要作龍蛇，危害自身呢？如果想求作轉輪聖王，或者天帝釋、魔王、梵王，都可以得到；為什麼要發這種惡愿呢？』 當時，婆羅門回答舍利弗說：『我求這個願望很久了，現在就要實現它，不需要其他的願望。』當時，婆羅門舉起手，五指間就流出水來。當時，舍利弗見他心意已決，顯現出這樣的徵兆，就默然不語了。 當時，婆羅門和他的妻子、兩個兒子都發愿要作龍。死後都成了龍身，具有強大的力量，而且非常惡毒。他們殺死了酸陀梨龍，奪取了它的住處。他們便放出風雨，降下冰雹，傷害殺死了五穀，只剩下草秸。因此，這條龍被稱為阿波羅利。他的妻子名叫比壽尼，龍還有兩個兒子，一個叫璣鄯尼。人民飢餓而死的人很多，加上瘟疫，死的人不計其數。 當時，阿阇世王前往佛陀所在的地方，頭面作禮，長跪稟告佛陀：『我國人民被惡龍和疫鬼所傷害，死者無數，唯愿世尊大慈大悲，憐憫一切，救護我們，消除災害。』佛陀答應了他。 當時，世尊第二天早晨，穿上衣服，拿著缽入城乞食，來到龍泉，吃完飯洗缽，把洗缽的水倒在泉中。龍非常憤怒，立刻從水中出來，向佛吐出毒氣和火焰，佛身放出水來滅了它；又降下大冰雹，在空中化成天花；又降下大石頭，化成精美的裝飾品；又降下刀劍，化成七寶；又化現出羅剎，佛又化現出毗沙門王，羅剎就消失了。龍又化作大象，用鼻子抓住利劍，佛就化作大師子王，大象就消失了。

English version: In order to destroy the people's land, he asked people, 'How can I achieve what my heart desires?' Someone told him, 'If you offer food to four disciples of the Buddha, you will surely get what you wish for.' At that time, the Brahmin prepared food and invited the Venerable Mahakasyapa, Sariputra, Maudgalyayana, and Aniruddha. After the offering, he sincerely bowed and prayed for his heart's desire: 'With the merits I have accumulated today, I wish to become a powerful venomous dragon and destroy this country. I must achieve this wish.' At that time, Sariputra observed with his divine eye and knew what he was seeking. He knew that the Brahmin's intention was to become a venomous dragon and destroy the country. Sariputra then said to the Brahmin, 'Do not make such a wish. Why become a dragon or serpent and harm yourself? If you wish to become a Wheel-Turning King, or Indra, a demon king, or Brahma, you can achieve it. Why make such an evil wish?' The Brahmin replied to Sariputra, 'I have sought this wish for a long time, and now I am about to achieve it. I do not need any other wish.' At that moment, the Brahmin raised his hand, and water flowed from between his five fingers. Sariputra, seeing his firm intention and such a sign, remained silent. At that time, the Brahmin, his wife, and two sons all wished to become dragons. After death, they all became dragons with great power and extreme malice. They killed the Sundari dragon and took its dwelling place. They then released wind and rain, and dropped hail, damaging and killing the five grains, leaving only straw. Therefore, this dragon was named Apalali. His wife was named Bishuni, and the dragon had two sons, one named Jishani. Many people died of hunger, and countless others died from the plague. At that time, King Ajatasatru went to where the Buddha was, bowed his head, knelt down, and reported to the Buddha: 'The people of our country are being harmed by evil dragons and plague demons, and countless people have died. May the World Honored One, with great compassion, have mercy on all, protect us, and eliminate the disasters.' The Buddha agreed. The next morning, the World Honored One put on his robes, took his bowl, and went into the city to beg for food. He went to the Dragon Spring, ate his meal, washed his bowl, and poured the water from washing the bowl into the spring. The dragon was furious and immediately came out of the water, spewing venom and fire at the Buddha. The Buddha released water from his body and extinguished it. Then, large hailstones fell, which transformed into heavenly flowers in the sky. Then, large stones fell, which transformed into exquisite ornaments. Then, swords fell, which transformed into seven treasures. Then, Rakshasas appeared, and the Buddha transformed into King Vaisravana, and the Rakshasas disappeared. The dragon then transformed into a large elephant, holding a sharp sword with its trunk. The Buddha then transformed into a great lion king, and the elephant disappeared.

。適作龍像，佛復化作金翅鳥王，龍便突走。盡其神力不能害佛，突入泉中，密跡力士舉金剛杵打山，山壞半墮泉中。欲走來出，佛化泉水盡成大火。急欲突走，於是世尊蹈龍頂上，龍不得去。龍乃降伏，長跪白佛言：「世尊！今日特見苦酷。」佛告龍曰：「何以懷惡苦惱眾生？」龍便頭面作禮稽首佛足，長跪白佛言：「愿見放舍，世尊所敕我當奉受。」佛告龍曰：「當受五戒為優婆塞。」龍及妻子盡受五戒為優婆塞，慈心行善不更霜雹，風雨時節五穀豐熟，諸疫鬼輩盡皆走去向毗舍離。摩竭國中人民飽滿，眾病除愈遂便安樂。

毗舍離人民疫病死者甚多，聞摩竭國佛在其中降伏惡龍疫病消滅，毗舍離王即遣使者往至佛所。於是使者前至佛所，稽首佛足長跪白佛言：「王故遣我來，稽首問訊如來大聖！我國疫死者甚多，唯愿世尊！大慈憐愍臨覆我國，勞屈光威望得全濟。」

毗舍離國與摩竭國素有怨嫌，阿阇世王聞毗舍離國疫鬼流行，大用歡喜。爾時，世尊告毗舍離使：「我以先受阿阇世王九十日請，而今未竟，汝自往語阿阇世王。」使白佛言：「二國素有怨嫌，我今往到必當見殺。」佛告使言：「汝但為佛作使，終無有能殺汝者也。」佛重告使言：「語阿阇世王：『殺父惡逆之罪，用向如來改悔故，在地獄中當受世間五百日罪，便當得脫。』」

使即受教往詣王門，王及群臣聞毗舍離使在於門外，咸共瞋恚，皆共議言：「當截其頭、刓其耳鼻，碎其身骨當使如面。」使入到殿前大唱聲言：「世尊遣我到大王邊。」聞是佛使，皆各歡喜

現代漢語譯本：適合變成龍的形象時，佛又化作金翅鳥王，龍便突然逃走。用盡它的神力也不能傷害佛，便鉆入泉水中，密跡力士舉起金剛杵擊打山，山崩塌一半落入泉中。龍想要逃出來，佛將泉水變成大火。龍急著想逃走，這時世尊踩在龍的頭頂上，龍無法離開。龍於是降伏，長跪對佛說：『世尊！今天真是受盡苦楚。』佛告訴龍說：『為何懷著惡念苦惱眾生？』龍便頭面觸地，跪拜佛足，長跪對佛說：『希望您能放過我，世尊的教誨我一定遵從。』佛告訴龍說：『應當受持五戒，成為優婆塞。』龍和它的妻子都受持五戒，成為優婆塞，慈心行善，不再有霜雹，風雨按時，五穀豐收，各種瘟疫鬼怪都逃往毗舍離。摩竭國的人民生活富足，各種疾病都痊癒，於是便安樂起來。 毗舍離的人民因瘟疫而死的人很多，聽說摩竭國佛在那裡降伏了惡龍，瘟疫也消除了，毗舍離國王就派遣使者前往佛那裡。於是使者來到佛前，跪拜佛足，長跪對佛說：『國王特地派我前來，跪拜問候如來大聖！我國因瘟疫而死的人很多，希望世尊！大慈大悲，憐憫覆蓋我國，勞駕您的大威光芒，希望能夠得到救濟。』 毗舍離國和摩竭國向來有仇怨，阿阇世王聽說毗舍離國瘟疫流行，非常高興。這時，世尊告訴毗舍離的使者：『我先前接受了阿阇世王九十天的邀請，現在還沒有結束，你親自去告訴阿阇世王。』使者對佛說：『兩國向來有仇怨，我如果去，一定會被殺。』佛告訴使者說：『你只是為佛做事，最終沒有人能殺你。』佛又告訴使者說：『告訴阿阇世王：『殺父的惡逆之罪，因為向如來懺悔的緣故，在地獄中應當受五百天的罪，便可以脫離。』 使者接受教誨，前往王宮，國王和群臣聽說毗舍離的使者在門外，都非常憤怒，都商議說：『應當砍下他的頭，割掉他的耳朵鼻子，打碎他的身體，讓他像麵粉一樣。』使者進入殿前，大聲喊道：『世尊派我來見大王。』聽到是佛的使者，都非常高興。

English version: When it was suitable to transform into a dragon, the Buddha then transformed into a golden-winged bird king, and the dragon immediately fled. Exhausting its divine power, it could not harm the Buddha, so it burrowed into a spring. The Vajra-wielding Yaksha raised his vajra and struck the mountain, causing half of it to collapse into the spring. As the dragon tried to escape, the Buddha transformed the spring water into a great fire. In a rush to flee, the World Honored One stepped on the dragon's head, preventing it from leaving. The dragon then submitted, kneeling and saying to the Buddha, 'World Honored One! Today I have truly suffered greatly.' The Buddha told the dragon, 'Why do you harbor evil thoughts and cause suffering to sentient beings?' The dragon then prostrated itself, bowing at the Buddha's feet, and kneeling, said to the Buddha, 'I wish to be released, and I will follow the World Honored One's teachings.' The Buddha told the dragon, 'You should receive the five precepts and become an Upasaka.' The dragon and its wife both received the five precepts, becoming Upasakas, practicing kindness and good deeds. There was no more frost or hail, the wind and rain were timely, and the five grains were abundant. All kinds of plague demons fled to Vaishali. The people of Magadha were prosperous, all diseases were cured, and they lived in peace and happiness. The people of Vaishali were dying in great numbers from the plague. Hearing that the Buddha in Magadha had subdued an evil dragon and eliminated the plague, the king of Vaishali sent an envoy to the Buddha. The envoy arrived before the Buddha, bowed at his feet, and kneeling, said to the Buddha, 'The king has specially sent me to bow and inquire after the health of the Tathagata, the Great Sage! Many people in our country are dying from the plague. We hope that the World Honored One, with great compassion, will take pity on our country, and that your great power and glory will come to our aid and save us.' The countries of Vaishali and Magadha had long-standing grievances. King Ajatashatru was very pleased to hear that the plague was spreading in Vaishali. At this time, the World Honored One told the envoy from Vaishali, 'I previously accepted King Ajatashatru's invitation for ninety days, and it is not yet over. You should go and tell King Ajatashatru yourself.' The envoy said to the Buddha, 'The two countries have long-standing grievances. If I go, I will surely be killed.' The Buddha told the envoy, 'You are only acting as an envoy for the Buddha, and no one will be able to kill you.' The Buddha further told the envoy, 'Tell King Ajatashatru: 'The crime of killing his father, because he repented to the Tathagata, he will suffer five hundred days of punishment in hell, and then he will be released.' The envoy accepted the teaching and went to the palace gate. The king and his ministers, hearing that the envoy from Vaishali was outside the gate, were all very angry and discussed, 'We should cut off his head, cut off his ears and nose, and crush his body, making him like flour.' The envoy entered the hall and shouted loudly, 'The World Honored One has sent me to see the Great King.' Upon hearing that he was an envoy of the Buddha, they were all very happy.

。王問使言：「佛遣汝來，何所告敕？」使便答言：「佛謝大王。所作惡逆殺父之罪，用向如來懺悔之故，在於地獄當受世間五百日罪，便當得出。唯當自責改往修來，莫用愁憂。」王聞是語，歡喜踴躍不能自勝：「我造逆罪，在於地獄為有出期。」即遙向佛稽首作禮。王語使言：「汝能為我致此訊息，快不可言。欲求何愿，恣當與汝！」使白王言：「毗舍離國疫病流行，欲得請佛光臨國界望得全濟，唯愿大王聽佛使去。」王即可之，便報使言：「語汝大王，我從城門到恒水邊，修治道路以花布地，羅列幢幡到恒水邊，舉國兵眾侍送世尊到恒水邊；汝亦當從毗舍離城平治道路而散花香，羅列幢幡到恒水邊，舉毗舍離臣民兵眾，盡來迎佛到恒水邊。若能爾者聽佛使去，不能爾者不放使去。」

毗舍離使聞王所使，歡喜踴躍，即便辭還到于佛所，頭面作禮白佛如是。佛即可之。

使便辭佛作禮而去，還毗舍離白王如是。王聞所言大用歡喜：「我曹國中亦須種福。」即便宣令平治道路，從於城門到恒水邊悉令清凈，佈散諸花、燒眾名香、豎諸幢幡，毗舍離王舉國臣民，椎鐘鳴鼓作眾伎樂，到恒水邊迎佛世尊，持五百寶蓋貢上世尊。

摩竭國王亦復宣令：「修治道路悉令清凈，佈散花香、豎諸幢幡到恒水邊。」與諸臣民舉國兵眾，椎鐘鳴鼓作眾伎樂震動天地，持送世尊到恒水邊，以五百寶蓋奉上世尊。

四天王、忉利天王上至化應聲天王各各皆與無數諸天，各赍天上異妙珍琦、雜種花香、若干伎樂，持五百寶蓋來貢上世尊

現代漢語譯本：國王問使者說：『佛陀派你來，有什麼教誨？』使者便回答說：『佛陀感謝大王。您所犯下的弒父大逆之罪，因為向如來懺悔的緣故，在地獄將受五百天的罪，之後便可出來。您只需自我責備，改過自新，不要憂愁。』國王聽了這話，歡喜雀躍，不能自已：『我犯下大逆之罪，在地獄竟然還有出來的日子。』隨即遙向佛陀稽首作禮。國王對使者說：『你能為我帶來這個訊息，真是太好了。你想要什麼願望，儘管說，我都會滿足你！』使者對國王說：『毗舍離國正在流行瘟疫，想請佛陀光臨國境，希望能夠得到救治，只希望大王允許佛陀的使者離去。』國王立刻答應了，便對使者說：『告訴你們國王，我將從城門到恒河邊修整道路，用鮮花鋪地，排列旗幟到恒河邊，舉全國兵眾侍奉世尊到恒河邊；你們也應當從毗舍離城平整道路，散佈鮮花香料，排列旗幟到恒河邊，舉毗舍離的臣民兵眾，都來迎接佛陀到恒河邊。如果能做到這樣，就允許佛陀的使者離去，如果不能做到，就不放使者離去。』 毗舍離的使者聽了國王的吩咐，歡喜雀躍，立刻告辭返回佛陀那裡，向佛陀頂禮，如實稟告。佛陀答應了。 使者便告辭佛陀，頂禮離去，返回毗舍離，如實稟告國王。國王聽了這話，非常高興：『我們國家也需要種福。』立刻下令平整道路，從城門到恒河邊全部清理乾淨，散佈各種鮮花，焚燒各種名香，豎立各種旗幟，毗舍離國王率領全國臣民，敲鐘擊鼓，演奏各種樂器，到恒河邊迎接佛陀世尊，獻上五百寶蓋給世尊。 摩竭陀國王也下令：『修整道路，全部清理乾淨，散佈鮮花香料，豎立各種旗幟到恒河邊。』與各位臣民率領全國兵眾，敲鐘擊鼓，演奏各種樂器，震動天地，護送世尊到恒河邊，獻上五百寶蓋給世尊。 四大天王、忉利天王，上至化應聲天王，各自率領無數天人，各自攜帶天上奇異珍寶、各種鮮花香料、各種樂器，拿著五百寶蓋來獻給世尊。

English version: The king asked the messenger, 'The Buddha sent you here, what are his instructions?' The messenger replied, 'The Buddha thanks Your Majesty. The crime of patricide you committed, because of your repentance to the Tathagata, you will suffer five hundred days of punishment in hell, and then you will be released. You only need to blame yourself, correct your past mistakes, and do not worry.' Upon hearing this, the king was overjoyed and could not contain himself, 'I committed the heinous crime, yet there is a day for me to be released from hell.' He immediately bowed to the Buddha in the distance. The king said to the messenger, 'You have brought me this news, it is truly wonderful. Whatever you wish, just ask, and I will grant it!' The messenger said to the king, 'The country of Vaishali is suffering from an epidemic, and they wish to invite the Buddha to visit their borders, hoping to be cured. I only hope that Your Majesty will allow the Buddha's messenger to leave.' The king immediately agreed and said to the messenger, 'Tell your king that I will prepare the road from the city gate to the Ganges River, lay flowers on the ground, and arrange banners to the Ganges River. I will have the entire army escort the World Honored One to the Ganges River. You should also prepare the road from the city of Vaishali, scatter flowers and incense, arrange banners to the Ganges River, and have the officials, people, and army of Vaishali all come to welcome the Buddha to the Ganges River. If you can do this, I will allow the Buddha's messenger to leave; if you cannot, I will not let the messenger go.' The messenger of Vaishali, upon hearing the king's instructions, was overjoyed and immediately took his leave to return to the Buddha, bowed to the Buddha, and reported everything. The Buddha agreed. The messenger then took his leave from the Buddha, bowed, and departed, returning to Vaishali to report everything to the king. The king was very happy upon hearing this, 'Our country also needs to cultivate blessings.' He immediately ordered the road to be prepared, from the city gate to the Ganges River, to be completely cleaned, scattered with various flowers, burned with various famous incense, and erected with various banners. The king of Vaishali, along with the officials and people of the entire country, rang bells and drums, and played various musical instruments, to welcome the World Honored Buddha at the Ganges River, offering five hundred jeweled canopies to the World Honored One. The king of Magadha also ordered, 'Prepare the road, clean it completely, scatter flowers and incense, and erect various banners to the Ganges River.' Along with the officials and people, he led the entire army, rang bells and drums, and played various musical instruments, shaking the heavens and the earth, escorting the World Honored One to the Ganges River, offering five hundred jeweled canopies to the World Honored One. The Four Heavenly Kings, the King of Trayastrimsa Heaven, and up to the King of Paranirmitavasavartin Heaven, each led countless heavenly beings, each carrying heavenly treasures, various flowers and incense, and various musical instruments, bringing five hundred jeweled canopies to offer to the World Honored One.

。第七梵天王上至首陀會天，是諸天王各與無數諸天子等，各赍天上雜妙香花若干伎樂，持五百寶蓋貢上世尊。毗摩毗羅阿須倫王，與無央數阿須倫民，持于眾寶雜種花香、若干伎樂，五百寶蓋來奉上佛。娑竭龍王與無數諸龍眷屬，各赍若干種香、作眾伎樂，五百寶蓋來奉上世尊。合三千蓋，唯留一蓋，余蓋受之。所留一蓋者，持用覆護后諸弟子，令得供養。

當於爾時，諸天、人民、龍、阿須倫，不可稱計來至佛所，毗舍離王及諸臣民，皆言：「今佛當渡恒水，我曹當共作五百船使佛渡水。」摩竭國王及諸臣民，亦言：「今日佛當渡水，我曹亦當作五百船令佛渡水。」諸天亦各作五百寶船，諸阿須倫亦復共作五百寶船。於時，諸龍自共編身作五百橋，欲令世尊蹈上而渡。

爾時，世尊見於諸天、一切人民、龍、阿須倫，各各歡喜有恭敬心，欲使眾生普得其福，即便化身遍諸船上；諸天，人民，龍，阿須倫，皆各自見如來世尊獨在我船不在余船。於是如來渡水已竟，無數諸天畟塞虛空，散眾名花、燒異妙香、作諸伎樂，人及諸龍並阿須倫，皆亦如是散眾名華、燒眾雜香、作諸伎樂，娛樂世尊歡喜無量。

於時，如來觀於三界諸天人民，心懷歡喜踴躍無量供養如來，世尊將欲說於前世本所修行菩薩道時，即便微笑，五色光明從口中出，光有五分，一一光頭出無數明，一一光頭有寶蓮花，一一花上皆有化佛，一分光明上照欲界、色界、無色界。三界諸天見其光明，又睹化佛皆悉歡喜，各離欲樂、來詣化佛所聽說經法

現代漢語譯本：第七梵天王，從上到首陀會天，眾天王各自帶領無數天子等，各自攜帶天上的各種美妙香花和樂器，拿著五百個寶蓋進獻給世尊。毗摩毗羅阿修羅王，帶領無數阿修羅民眾，拿著各種珍寶、雜色花香和樂器，以及五百個寶蓋來供奉佛陀。娑竭龍王帶領無數龍族眷屬，各自攜帶各種香料、演奏各種樂器，拿著五百個寶蓋來進獻給世尊。總共有三千個寶蓋，世尊只留下一個，其餘的都接受了。留下的一個寶蓋，用來覆蓋保護後來的弟子，讓他們也能得到供養。 當時，諸天、人民、龍、阿修羅，數不勝數地來到佛陀所在之處。毗舍離國王和他的臣民都說：『現在佛陀要渡過恒河，我們應當一起製作五百艘船讓佛陀渡河。』摩竭陀國王和他的臣民也說：『今天佛陀要渡河，我們也應當製作五百艘船讓佛陀渡河。』諸天也各自製作了五百艘寶船，阿修羅也一起製作了五百艘寶船。當時，龍族自己編織身體，化作五百座橋，想要讓世尊踩在上面渡河。 那時，世尊看到諸天、所有人民、龍、阿修羅，各自都心懷歡喜和恭敬，想要讓眾生普遍得到福報，就化身遍佈在所有的船上；諸天、人民、龍、阿修羅，都各自看到如來世尊獨自在自己的船上，而不在其他船上。於是如來渡河完畢，無數諸天佈滿虛空，散播各種名貴的花朵、焚燒奇異的香料、演奏各種樂器，人和龍以及阿修羅，也都這樣散播各種名貴的花朵、焚燒各種香料、演奏各種樂器，娛樂世尊，歡喜無量。 當時，如來看到三界諸天人民，心中充滿歡喜，踴躍無比地供養如來。世尊將要講述前世修行菩薩道時的經歷，就微微一笑，從口中發出五色光明，光芒分為五份，每一份光芒的頂端都發出無數光明，每一份光芒的頂端都有寶蓮花，每一朵花上都有化佛，一份光明向上照耀欲界、色界、無色界。三界諸天看到光明，又看到化佛，都非常歡喜，各自離開慾望的快樂，來到化佛所在之處聽聞佛法。

English version: The seventh Brahma King, from the highest to the Suddhavasa heavens, each of the heavenly kings, along with countless heavenly sons, brought various exquisite heavenly fragrant flowers and musical instruments, and presented five hundred jeweled canopies to the World Honored One. The Asura King Vimapila, along with countless Asura people, brought various treasures, colorful fragrant flowers, musical instruments, and five hundred jeweled canopies to offer to the Buddha. The Dragon King Sagara, along with countless dragon relatives, each brought various kinds of incense, played various musical instruments, and presented five hundred jeweled canopies to the World Honored One. There were a total of three thousand canopies, but the World Honored One kept only one, accepting the rest. The one canopy that was kept was used to cover and protect the later disciples, so that they too could receive offerings. At that time, countless gods, people, dragons, and Asuras came to where the Buddha was. King Vaisali and his ministers all said, 'Now that the Buddha is about to cross the Ganges River, we should together make five hundred boats for the Buddha to cross.' King Magadha and his ministers also said, 'Today the Buddha is about to cross the river, we should also make five hundred boats for the Buddha to cross.' The gods also each made five hundred jeweled boats, and the Asuras also together made five hundred jeweled boats. At that time, the dragons themselves wove their bodies into five hundred bridges, wanting the World Honored One to step on them to cross. At that time, the World Honored One saw that the gods, all the people, dragons, and Asuras each had joyful and respectful hearts, and wanting all beings to universally receive blessings, he transformed himself and appeared on all the boats; the gods, people, dragons, and Asuras each saw the World Honored One alone on their own boat, and not on the other boats. Thus, the Tathagata finished crossing the river, and countless gods filled the sky, scattering various precious flowers, burning exotic incense, and playing various musical instruments. The people, dragons, and Asuras also did the same, scattering various precious flowers, burning various incense, and playing various musical instruments, entertaining the World Honored One with immeasurable joy. At that time, the Tathagata, seeing the gods and people of the three realms, whose hearts were filled with joy and who were making offerings to the Tathagata with boundless enthusiasm, was about to speak about his past practice of the Bodhisattva path, and so he smiled, and five-colored light came from his mouth. The light was divided into five parts, and at the top of each part of the light, countless lights emerged. At the top of each light, there was a jeweled lotus flower, and on each flower, there was a manifested Buddha. One part of the light shone upwards, illuminating the desire realm, the form realm, and the formless realm. The gods of the three realms, seeing the light and the manifested Buddhas, were all very joyful, and each left their pleasures of desire and came to where the manifested Buddhas were to hear the Dharma.

。無量諸天聞說經法歡喜踴躍，皆各得道跡、往來、不還、無著證者，發大道意入不退轉者。

一分光明遍照三千大千世界在人道者，光明化佛彌滿世界，一切人民見其光明又睹化佛，瞋恚盛者忿意消滅皆發慈心，淫火盛者欲心消除觀其瑕穢，愚癡盲冥皆悉醒寤解四非常，牢獄系閉悉皆放解，盲者得視，聾者得聽，啞者能語，拘躄者得手足，癃殘百病皆悉除愈。一切人民莫不歡喜，各離所樂來詣佛所。時諸化佛各各說法，心意開解，或得道跡、往來、不還、無著之果，發於無上正真道意，堅住大乘不退轉者，不可稱計。

一分光明照於一切餓鬼境界，光明化佛悉遍餓鬼境界之處，諸餓鬼等見佛光明，自然飽滿無有飢渴，身心清凈無諸惱熱。聞其說法皆悉歡喜慳垢消滅，壽終之後皆得生天。

一分光明照于大千畜生境界，一切禽獸見佛光明，皆悉歡喜善心自生。虎狼師子龍蛇毒惡之心皆悉消滅，慈心相向不相傷害，壽終之後皆生天上。

一分光明遍照大千地獄，鐵圍山間幽冥之處莫不明徹，一切地獄眾生之類見其光明，又睹化佛歡喜踴躍，火滅湯冷，拷治酷毒皆得休息，冰寒獄中自然熅暖。地獄眾生既得休息歡喜踴躍，諸化佛等各為說法，心開意解，即時壽終盡得生天。

當於是時，光明、化佛彌滿三千大千世界，五道眾生皆得度脫

現代漢語譯本：無量諸天聽到宣講佛法，歡喜踴躍，都各自證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，併發起大乘道心，進入不退轉的境界。 一部分光明遍照三千大千世界的人道眾生，光明化作佛陀遍滿世界，所有人民見到光明又見到化佛，嗔恚心盛的人，憤怒的心意消滅，都發起慈悲心；淫慾心盛的人，慾望之心消除，觀察到身體的污穢；愚癡矇昧的人，都清醒覺悟，理解四種無常的道理；被關在牢獄中的人都被釋放；盲人能夠看見，聾人能夠聽見，啞巴能夠說話，肢體殘缺的人恢復手腳，各種疾病都痊癒。所有人民無不歡喜，都離開各自的住所來到佛陀所在之處。這時，諸化佛各自說法，使他們心意開解，有人證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，發起無上正等正覺的道心，堅定地安住于大乘不退轉的境界，數量不可計數。 一部分光明照耀一切餓鬼境界，光明化作的佛陀遍佈餓鬼境界的各個地方，餓鬼們見到佛陀的光明，自然感到飽足，不再有飢渴，身心清凈，沒有各種煩惱和熱惱。聽到佛陀說法，都歡喜，慳吝的污垢消滅，壽命終結后都能夠昇天。 一部分光明照耀大千世界的畜生境界，所有禽獸見到佛陀的光明，都歡喜，善心自然產生。虎狼獅子龍蛇等毒惡之心都消滅，以慈悲心相待，不再互相傷害，壽命終結后都能夠升到天上。 一部分光明遍照大千地獄，鐵圍山間的幽暗之處都明亮起來，所有地獄眾生見到光明，又見到化佛，歡喜踴躍，火焰熄滅，沸湯變冷，拷打和酷刑都停止，冰冷的監獄中自然變得溫暖。地獄眾生得到休息，歡喜踴躍，諸化佛各自為他們說法，使他們心意開解，即時壽命終結，都能夠升到天上。 當這個時候，光明和化佛遍滿三千大千世界，五道眾生都得到解脫。

English version: Countless heavenly beings, hearing the Dharma expounded, rejoiced and leaped for joy. Each attained the paths of Stream-entry, Once-returning, Non-returning, and Arhatship, and generated the aspiration for the Great Vehicle, entering the stage of non-retrogression. A portion of the light illuminated the human realm of the three thousand great thousand worlds. The light transformed into Buddhas, filling the world. All people, seeing the light and the transformed Buddhas, those with strong anger had their resentment extinguished and all generated compassion. Those with strong lust had their desires eliminated and contemplated the impurities of the body. The ignorant and deluded all awakened and understood the four impermanences. Those imprisoned were all released. The blind could see, the deaf could hear, the mute could speak, the crippled regained their limbs, and all diseases were cured. All people were filled with joy and left their homes to come to where the Buddha was. At that time, the transformed Buddhas each expounded the Dharma, opening their minds. Some attained the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship, generated the aspiration for unsurpassed, true, and perfect enlightenment, and firmly established themselves in the Great Vehicle, never to regress. Their number was incalculable. A portion of the light illuminated all the realms of hungry ghosts. The light transformed into Buddhas, pervading all the places of the hungry ghosts. The hungry ghosts, seeing the light of the Buddhas, naturally felt full and had no hunger or thirst. Their bodies and minds were pure, without any afflictions or heat. Hearing the Dharma expounded, they all rejoiced, their defilements of stinginess were eliminated, and after their lives ended, they were all reborn in the heavens. A portion of the light illuminated the animal realm of the great thousand worlds. All birds and beasts, seeing the light of the Buddhas, all rejoiced and naturally generated good intentions. The evil intentions of tigers, wolves, lions, dragons, and snakes were all extinguished. They treated each other with compassion and did not harm each other. After their lives ended, they were all reborn in the heavens. A portion of the light illuminated the great thousand hells. The dark places between the iron mountains became bright. All beings in the hells, seeing the light and the transformed Buddhas, rejoiced and leaped for joy. The fires were extinguished, the boiling water cooled, the tortures and cruel punishments ceased, and the icy hells naturally became warm. The beings in the hells, having rested, rejoiced and leaped for joy. The transformed Buddhas each expounded the Dharma for them, opening their minds. Immediately after their lives ended, they were all reborn in the heavens. At that time, the light and the transformed Buddhas filled the three thousand great thousand worlds, and beings in the five realms were all liberated.

凡於如來光明入處各有所應：欲說地獄事，光從足下入：欲說畜生事，光從足上入：欲說餓鬼事，光從脛踝入：欲說人道事，光從䏶入：欲說轉輪聖王事，光從臍入：欲說羅漢事，光從口入：欲說辟支佛事，光從眉間入：欲說菩薩事，光從頂入：欲說過去事，光從后入：欲說當來今現在事，光從前入。

爾時，世尊現大變化，光明普照十方世界，大千境界雨眾天花，無量伎樂不鼓自鳴，諸天人民一切大眾，莫不歡喜倍加踴躍。於是世尊還攝神足，光明便還繞佛三匝，光從后入。無量諸天一切大眾，異口同音讚歎：「如來功德巍巍難量，不可思議乃如是乎！」

於是阿難長跪叉手，前白佛言：「佛不妄笑，笑必有因。今日世尊欣笑如是，將欲自說先世宿行。」

佛告阿難及諸大眾：「乃昔過去久遠無量無數世時，此閻浮提有轉輪王，名修陀梨鄯寧，王四天下，此閻浮提八萬四千諸小國王，八萬四千城。王有七寶：一金輪寶，輪有千輻，縱廣四十里，周匝百二十里，王欲行時輪在前導，不賓伏者金輪自然在頭上旋，自然降伏不用兵仗。二摩尼珠寶，著于幢頭，晝夜常照千六百里。三白象寶，其象身體優修姝好白如雪光，王乘其上自然飛行，一食之頃週四天下。四紺馬寶，硃色髦尾，王乘其上一食之頃遍四天下。五典兵臣，王意欲得百千萬兵，自然而至。六典藏臣，王意欲須金銀七寶衣被飲食，披其兩手七寶財產一切所須，隨意所欲從手中出而無有盡

現代漢語譯本：凡是如來佛的光明照耀之處，都各有相應的徵兆：想要說地獄的事情，光就從腳下進入；想要說畜生道的事情，光就從腳背進入；想要說餓鬼道的事情，光就從小腿腳踝進入；想要說人道的事情，光就從膝蓋進入；想要說轉輪聖王的事情，光就從肚臍進入；想要說羅漢的事情，光就從口中進入；想要說辟支佛的事情，光就從眉間進入；想要說菩薩的事情，光就從頭頂進入；想要說過去的事情，光就從後背進入；想要說未來和現在的事情，光就從前面進入。 當時，世尊顯現大神通變化，光明普照十方世界，大千世界降下各種天花，無數的樂器不用敲打自己發出聲音，諸天人民一切大眾，沒有不歡喜踴躍的。於是世尊收回神通，光明便又圍繞佛身三圈，從後背進入。無數諸天一切大眾，異口同聲地讚歎：『如來的功德真是偉大難以衡量，不可思議到了這種程度啊！』 這時，阿難長跪合掌，上前對佛說：『佛不會無緣無故地笑，笑必定有原因。今天世尊如此高興地笑，將要自己說出前世的修行吧。』 佛告訴阿難和所有大眾：『在過去很久遠無數劫之前，這個閻浮提有一個轉輪王，名叫修陀梨鄯寧，統治四天下，這個閻浮提有八萬四千個小國王，八萬四千座城。國王有七種寶物：第一是金輪寶，輪子有一千個輻條，縱橫四十里，周圍一百二十里，國王想要出行時，輪子在前面引導，不臣服的，金輪自然在頭上旋轉，自然降伏，不用兵器。第二是摩尼珠寶，放在旗桿頂上，白天夜晚常常照耀一千六百里。第三是白象寶，這象身體優美，潔白如雪，國王騎在上面自然飛行，一頓飯的時間就能周遊四天下。第四是紺馬寶，紅色的鬃毛尾巴，國王騎在上面一頓飯的時間就能遍游四天下。第五是典兵臣，國王想要得到百萬千萬的軍隊，自然就會出現。第六是典藏臣，國王想要金銀七寶衣服飲食，伸出兩手，七寶財產一切所需，隨意所欲地從手中出現，而沒有窮盡。

English version: Wherever the light of the Tathagata enters, there is a corresponding sign: if one wishes to speak of matters of hell, the light enters from beneath the feet; if one wishes to speak of matters of the animal realm, the light enters from the top of the feet; if one wishes to speak of matters of the hungry ghost realm, the light enters from the ankles; if one wishes to speak of matters of the human realm, the light enters from the knees; if one wishes to speak of matters of a wheel-turning sage king, the light enters from the navel; if one wishes to speak of matters of an Arhat, the light enters from the mouth; if one wishes to speak of matters of a Pratyekabuddha, the light enters from between the eyebrows; if one wishes to speak of matters of a Bodhisattva, the light enters from the crown of the head; if one wishes to speak of past matters, the light enters from behind; if one wishes to speak of future and present matters, the light enters from the front. At that time, the World Honored One manifested great transformations, his light universally illuminating the ten directions, the great chiliocosm raining down various heavenly flowers, countless musical instruments playing without being struck, all the heavenly beings, people, and the entire assembly, were filled with joy and excitement. Then, the World Honored One withdrew his divine powers, and the light circled the Buddha three times before entering from behind. Countless heavenly beings and the entire assembly, with one voice, praised: 'The Tathagata's merits are truly great and immeasurable, so inconceivable!' At this time, Ananda knelt down, joined his palms, and said to the Buddha: 'The Buddha does not smile without a reason, a smile must have a cause. Today, the World Honored One smiles so joyfully, it must be that you are about to speak of your past practices.' The Buddha told Ananda and the entire assembly: 'In the distant past, countless eons ago, in this Jambudvipa, there was a wheel-turning king named Sudarshana, who ruled over the four continents. In this Jambudvipa, there were eighty-four thousand small kings and eighty-four thousand cities. The king had seven treasures: first, the golden wheel treasure, the wheel had a thousand spokes, forty miles in length and width, and one hundred and twenty miles in circumference. When the king wished to travel, the wheel would lead the way, and those who did not submit, the golden wheel would naturally spin above their heads, naturally subduing them without the use of weapons. Second, the Mani jewel, placed on top of the banner, would constantly illuminate sixteen hundred miles day and night. Third, the white elephant treasure, the elephant's body was beautiful and white as snow, the king riding on it could naturally fly, and in the time it takes to eat a meal, he could travel throughout the four continents. Fourth, the dark horse treasure, with a red mane and tail, the king riding on it could travel throughout the four continents in the time it takes to eat a meal. Fifth, the minister of the army, if the king desired a million or ten million soldiers, they would naturally appear. Sixth, the minister of the treasury, if the king desired gold, silver, seven treasures, clothing, food, he would extend both hands, and all the seven treasures and all that was needed would appear from his hands at will, without end.'

。七玉女寶，端正無比猶若天女，無有女人瑕穢之垢，身體香潔如優缽花，王意欲得清涼之時，身自然冷，欲得溫時，身自然溫，聲如梵聲常能使王歡喜踴躍，名曰玉女寶。王有千子勇猛無比。

「王欲出時，七寶大蓋常在其頭上，七寶隨從，群臣無數導從前後，百千伎樂其音和雅，巍巍堂堂不可稱計。王千子中其最小者，見王如是，問其母言：『此何國王巍巍如是？』其母答言：『此是修陀梨鄯寧大轉輪王，主四天下，汝之父也。不識之耶？』太子報言：『我當何時，應得為王？』母復答言：『王有千子，汝第一小，不應得王。』太子復言：『若不應得為王者，何用在家作白衣為？』即便長跪白其母言：『愿聽出家作沙門，詣山澤中學于仙道。』母即聽之，其母告言：『若汝思惟所得智慧，必還語我。』兒即許之。

「即便剃頭而著袈裟，詣于山澤精進坐禪思惟智慧，內解五陰、外了萬物皆悉非常，一切受身眾苦之器，飛輪王帝豪俊世主三界尊榮，猶若幻化空無吾我，緣會則有緣離則無，皆從癡愛因有諸行，以有諸行受一切身，五道之分便有眾苦。若無癡愛則無諸行，以無諸行則無五道，以無五道則不受身，以無有身眾苦便滅。思惟如是，霍然意解成辟支佛，飛騰變化六通清徹無所掛礙。如其本誓便還見母，現其神足身升虛空經行坐臥，身上出水、身下出火，身上出火、身下出水，分一身作百作千作萬無數，還合為一。其母見之歡喜踴躍頭面作禮。母復問言：『從何所而得飲食？』答言：『乞丐自存。』母復白言：『莫更乞食，當受我請

現代漢語譯本：七位玉女寶，端莊美麗如同天女，沒有女人的污穢，身體香潔如同優缽花。當國王想要涼爽時，她們的身體自然變冷；想要溫暖時，身體自然變溫。她們的聲音如同梵音，常常使國王歡喜雀躍，被稱為玉女寶。國王有一千個兒子，個個勇猛無比。 國王出行時，七寶大傘常在他頭上，七寶隨從，無數大臣前後引導，百千種樂器奏出和諧的音樂，威嚴盛大，難以計數。國王的千子中，最小的那個看到國王如此威嚴，問他的母親說：『這是哪位國王如此威嚴？』他的母親回答說：『這是修陀梨鄯寧大轉輪王，統治四天下，是你的父親。你不認識嗎？』太子回答說：『我什麼時候才能當上國王？』母親又回答說：『國王有一千個兒子，你是最小的，不可能當上國王。』太子又說：『如果不能當國王，在家做個普通人有什麼用？』他立刻跪下對母親說：『希望允許我出家做沙門，到山林中學習仙道。』母親同意了，並告訴他說：『如果你思考所得的智慧，一定要回來告訴我。』兒子答應了。 他立刻剃了頭髮，穿上袈裟，到山林中精進坐禪，思考智慧。他內心理解五蘊，外在明白萬物都是無常的，一切受生的身體都是痛苦的工具。飛輪王、帝王、豪傑、世主，三界的尊榮，都如同幻化，空無自我。因緣聚合則有，因緣離散則無，一切都從癡愛而產生諸行，因為有諸行而承受一切身體，五道輪迴便有各種痛苦。如果沒有癡愛，就沒有諸行；沒有諸行，就沒有五道；沒有五道，就不會受生；沒有身體，眾苦便會滅盡。他如此思考，豁然開悟，成為辟支佛，能夠飛騰變化，六神通清澈無礙。他按照本來的誓願，回去見母親，展現他的神足，身體升到空中，行走坐臥，身上出水，身下出火；身上出火，身下出水；分一個身體變成百個、千個、萬個，無數個，又合為一個。他的母親看到后，歡喜雀躍，向他頂禮。母親又問：『你從哪裡得到食物？』他回答說：『乞討為生。』母親又說：『不要再乞討了，接受我的供養吧。』

English version: The seven jade maiden treasures were incomparably beautiful, like celestial maidens, without the defilement of women. Their bodies were fragrant and pure like utpala flowers. When the king desired coolness, their bodies would naturally become cold; when he desired warmth, their bodies would naturally become warm. Their voices were like Brahma's sounds, often making the king joyful and elated. They were called the jade maiden treasures. The king had a thousand sons, each one brave and unmatched. When the king went out, a seven-jeweled canopy was always held above his head, with seven treasures following, countless ministers guiding him before and behind, and hundreds and thousands of musical instruments playing harmonious music. His majesty was grand and immeasurable. Among the king's thousand sons, the youngest one, seeing the king's grandeur, asked his mother, 'Which king is so majestic?' His mother replied, 'This is King Sudarshana, the great wheel-turning king, ruler of the four continents, your father. Don't you recognize him?' The prince replied, 'When will I be able to become king?' His mother replied, 'The king has a thousand sons, and you are the youngest, so you cannot become king.' The prince then said, 'If I cannot become king, what is the use of being a layman at home?' He immediately knelt down and said to his mother, 'I wish to be allowed to leave home and become a shramana, to go to the mountains and learn the ways of the immortals.' His mother agreed and told him, 'If you gain wisdom through your contemplation, you must come back and tell me.' The son agreed. He immediately shaved his head, put on a kasaya robe, and went to the mountains to diligently practice meditation and contemplate wisdom. He understood the five aggregates internally and realized that all things externally are impermanent. All bodies that are born are instruments of suffering. Wheel-turning kings, emperors, heroes, and world rulers, the glory of the three realms, are like illusions, empty and without self. When conditions come together, they exist; when conditions separate, they cease to exist. All arise from ignorance and craving, which give rise to actions. Because of actions, one experiences all kinds of bodies, and the cycle of the five paths brings about all kinds of suffering. If there is no ignorance and craving, there will be no actions; if there are no actions, there will be no five paths; if there are no five paths, one will not be born; and if there is no body, all suffering will cease. Contemplating in this way, he suddenly awakened and became a Pratyekabuddha, able to fly and transform, with six clear and unobstructed supernatural powers. According to his original vow, he returned to see his mother, displaying his supernatural powers, rising into the sky, walking, sitting, and lying down. Water came out of his body, and fire came out from below; fire came out of his body, and water came out from below. He divided one body into hundreds, thousands, and countless bodies, and then merged them back into one. His mother, seeing this, was joyful and elated, and bowed to him. His mother then asked, 'Where do you get your food?' He replied, 'I live by begging.' His mother then said, 'Do not beg for food anymore; accept my offerings.'

。從今以往在此園中住，愿當日日受我飲食，亦當使我得其福德。』時，辟支佛便受母請住于園中，其母日日自往飯之。于彼園中經涉數年，思惟身份瑕穢不凈，身為苦器何用此為？便捨身命入于泥洹而般泥洹。其母即便耶旬起塔花香供養。

「王于異時，到此園中，見此塔即問左右：『而此園中素無是塔，誰起此塔？』辟支佛母即便白言：『是王太子之中第一小者。見王出時，而問我言：「是何大王巍巍如是？」我即答言：「修陀梨鄯寧轉輪聖王，是卿之父。」復問我言：「我當何時，應得為王？」我語之曰：「汝于千子第一最小，不應得王。」其子便言：「若使不得應作王者，何用在家作白衣為？」便辭我出家學道，我便聽之。我與共要：「若得道者必還見我。」剃除鬚髮著于袈裟，詣山澤中精進坐禪成辟支佛道。如其所誓便還見我。我即請之在此園中，日日供養飲食所須。經歷數年便般泥洹，在此耶旬起于塔廟。是其塔也。』

「王聞此語且悲且喜，答夫人言：『何不語我？我即當以轉輪王位而用與之，我不得聞大有折減。而今雖死，我以王位而用與之。』即脫天冠七寶拂飾王者威服，著于塔上，王大七寶蓋用覆塔上頭面作禮，花香供養伎樂娛樂。」

佛告阿難：「乃昔爾時，修陀梨鄯寧轉輪王者，今我身是。而我爾時，自我之子成辟支佛供養其塔，而以王位而用施之，大七寶蓋覆于塔上，因是功德無央數劫作轉輪王，主四天下，七寶隨從，常有三千七寶之蓋自然而至。無央數劫，或作天帝、或作梵王，至於今日

現代漢語譯本：『從今以後，我就住在這園子里了，希望每天都能接受您的供養，也希望我能因此獲得福德。』當時，辟支佛就接受了母親的請求，住在園中，他的母親每天都親自去給他送飯。他在園中住了幾年，思索著身體的污穢不凈，認為身體是痛苦的容器，要它有什麼用呢？於是就捨棄了生命，進入了涅槃。他的母親就立刻在原地建塔，用鮮花香火供奉。 國王在某一天來到這個園中，看到這座塔就問左右的人：『這個園中原本沒有塔，是誰建的？』辟支佛的母親就告訴他說：『是您的太子中最小的一個。他看到您出行時，就問我說：「這是哪位大王，如此威嚴？」我就回答說：「是修陀梨鄯寧轉輪聖王，是你的父親。」他又問我說：「我什麼時候才能當上國王？」我就告訴他說：「你在千子中是最小的，不可能當上國王。」他的兒子就說：「如果不能當國王，那在家做普通人有什麼用？」就辭別我出家學道，我就答應了他。我和他約定：「如果得道，一定要回來見我。」他剃除了鬚髮，穿上袈裟，到山林中精進禪坐，成就了辟支佛道。他如約回來見我。我就請他住在這個園中，每天供養他飲食所需。過了幾年，他就進入了涅槃，我就在這裡建了塔廟。這就是那座塔。』 國王聽了這話，既悲傷又高興，回答夫人說：『你為什麼不告訴我？我當時就應該把轉輪王的王位給他，我沒有聽到這個訊息真是太可惜了。現在他雖然死了，我也要把王位給他。』於是就脫下天冠、七寶裝飾的王者服飾，放在塔上，用巨大的七寶傘蓋覆蓋在塔頂，向塔頂禮拜，用鮮花香火供奉，奏樂娛樂。 佛告訴阿難說：『過去的時候，修陀梨鄯寧轉輪聖王就是我的前身。我當時因為我的兒子成就了辟支佛，就供養他的塔，並且把王位施捨給他，用巨大的七寶傘蓋覆蓋在塔上，因為這個功德，無數劫都做轉輪王，統治四天下，七寶隨身，經常有三千七寶傘蓋自然而至。無數劫中，有時做天帝，有時做梵王，直到今天。』

English version: 'From now on, I will live in this garden, and I hope to receive your offerings every day, and I also hope that I can gain merit from this.' At that time, the Pratyekabuddha accepted his mother's request and lived in the garden, and his mother personally went to deliver food to him every day. He lived in the garden for several years, contemplating the filth and impurity of the body, thinking that the body was a vessel of suffering, what use was it? So he gave up his life and entered Nirvana. His mother immediately built a pagoda on the spot and offered flowers and incense. One day, the king came to this garden, saw the pagoda, and asked the people around him: 'There was no pagoda in this garden before, who built it?' The Pratyekabuddha's mother then told him: 'It was the youngest of your princes. When he saw you going out, he asked me, "Who is this great king, so majestic?" I replied, "It is King Sudarshana Chakravartin, your father." He then asked me, "When will I be able to become king?" I told him, "You are the youngest of a thousand sons, and you cannot become king." His son then said, "If I cannot become king, what is the use of being a layman at home?" He bid me farewell to leave home and study the Way, and I agreed. I made an agreement with him: "If you attain the Way, you must come back to see me." He shaved his hair and beard, put on a kasaya, and went to the mountains and forests to diligently meditate, and attained the Pratyekabuddha path. He returned to see me as promised. I invited him to live in this garden, and I provided him with food and necessities every day. After a few years, he entered Nirvana, and I built a pagoda here. This is that pagoda.' The king was both sad and happy when he heard this, and replied to his wife: 'Why didn't you tell me? I should have given him the throne of the Chakravartin King at that time. It is a pity that I did not hear this news. Now that he is dead, I will still give him the throne.' So he took off his heavenly crown, the king's attire adorned with seven treasures, and placed it on the pagoda. He covered the top of the pagoda with a huge seven-treasure umbrella, bowed to the top of the pagoda, and offered flowers, incense, and music. The Buddha told Ananda: 'In the past, King Sudarshana Chakravartin was my previous life. At that time, because my son had attained the Pratyekabuddha path, I made offerings to his pagoda, and I gave him the throne, and covered the pagoda with a huge seven-treasure umbrella. Because of this merit, I have been a Chakravartin King for countless kalpas, ruling the four continents, with seven treasures accompanying me, and there are often three thousand seven-treasure umbrellas that naturally appear. In countless kalpas, sometimes I am the Emperor of Heaven, sometimes I am the Brahma King, until today.'

。若我不取佛者，三千寶蓋常自然至無有窮盡。供養一辟支佛塔，受其功德不可窮盡，何況供養如來色身，及滅度后舍利起塔、作佛形像供養之者，計其功德過逾于彼，百千億倍，不可計倍，無以為喻。」

於時，大眾皆大歡喜心悅意解，應時有得須陀洹者，斯陀含者，阿那含者，阿羅漢者，或發無上正真道意者，或住立不退轉者，不可稱計。爾時，大眾皆大歡喜，繞佛三匝頭面作禮各還本所。

於是世尊進至毗舍離城，到門閫上，而說偈言：

「在地諸天神，　　虛空住諸天， 諸來在此者，　　皆當發慈心。 晝夜懷歡喜，　　當隨正法言， 勿得懷害意，　　嬈惱諸人民。」

佛說菩薩本行經卷下

爾時，如來說是正真微妙語時，諸疫鬼輩皆走去向摩竭國，毗舍離國病盡除差。時，佛復還摩竭國中，疫鬼復還毗舍離國。爾時，世尊往來七返，即便說言：「我從無數劫以來，所作功德作大誓願，我今以此正真之行，除去一切眾生身病併除意病。」

佛言：「我為尸毗王時，為一鴿故割其身肉，興立誓願除去一切眾生危險。摩訶薩埵太子時，為餓虎故放捨身命。舍尸王時，自以身肉供養病人經十二年。阿彌陀加良王時，病自合藥而欲服之。時有辟支佛病，與王同來從乞藥，王自不服，即便持藥施辟支佛，自作誓願，使一切病皆悉除愈。修陀素彌王時，百王臨死而濟其命，令迦摩沙颰王使入正見，十二年惡誓使得銷除

現代漢語譯本：如果我不成為佛，三千寶蓋會常自然出現，永無止境。供養一座辟支佛塔，所獲功德不可窮盡，更何況供養如來的色身，以及在如來滅度后供養舍利所建的塔、塑造的佛像，其功德超過前者百千億倍，無法計算，無法比喻。 當時，大眾都非常歡喜，心悅意解，當時有證得須陀洹果的，有證得斯陀含果的，有證得阿那含果的，有證得阿羅漢果的，也有發無上正真道心的，也有安住于不退轉境界的，人數不可計數。當時，大眾都非常歡喜，繞佛三圈，頭面頂禮，各自回到原來的地方。 於是，世尊來到毗舍離城，在城門處，說了偈語： 『在地的諸天神， 虛空中的諸天， 所有來到這裡的人， 都應當發起慈悲心。 日夜懷著歡喜， 應當遵循正法之言， 不要懷有傷害的意念， 擾亂傷害人民。』 《佛說菩薩本行經》卷中 《大正藏》第03冊 No. 0155 《菩薩本行經》 《佛說菩薩本行經》卷下 失譯人名，今附東晉錄 當時，如來說這些真實微妙的語言時，各種疫鬼都逃往摩竭國，毗舍離國的疾病全部消除。當時，佛又回到摩竭國，疫鬼又回到毗舍離國。當時，世尊往返七次，就說：『我從無數劫以來，所作的功德，所發的大誓願，我今天用這真實的行為，除去一切眾生的身病，併除去意病。』 佛說：『我做尸毗王時，爲了一隻鴿子，割下自己的肉，發誓愿要除去一切眾生的危險。做摩訶薩埵太子時，爲了餓虎，捨棄了自己的生命。做舍尸王時，用自己的肉供養病人十二年。做阿彌陀加良王時，自己配製了藥想要服用。當時有辟支佛生病，和國王一起來乞藥，國王自己不服用，就把藥施給辟支佛，自己發誓愿，使一切疾病都痊癒。做修陀素彌王時，救了將要死去的百位國王的性命，讓迦摩沙颰王進入正見，十二年的惡誓得以消除。』

English version: If I were not to become a Buddha, three thousand jeweled canopies would constantly and naturally appear without end. Offering to a Pratyekabuddha's stupa yields immeasurable merit, how much more so offering to the physical body of a Tathagata, and after the Tathagata's passing, offering to the stupas built for relics and the Buddha images made, the merit surpasses the former by hundreds of thousands of billions of times, beyond calculation, beyond comparison. At that time, the assembly was greatly delighted, their minds joyful and understanding. At that moment, some attained the fruit of Srotapanna, some attained the fruit of Sakrdagamin, some attained the fruit of Anagamin, some attained the fruit of Arhat, some generated the aspiration for the unsurpassed, true, and right path, and some abided in the state of non-retrogression, their numbers beyond measure. At that time, the assembly was greatly delighted, circumambulated the Buddha three times, bowed their heads to the ground in reverence, and each returned to their respective places. Then, the World Honored One proceeded to the city of Vaishali, and at the city gate, spoke the following verse: 'The gods in the earth, The gods dwelling in the sky, All who come here, Should generate a compassionate heart. Day and night, hold joy, Should follow the words of the true Dharma, Do not harbor harmful intentions, Disturbing and harming the people.' The Sutra of the Bodhisattva's Fundamental Practices, Middle Scroll Taisho Tripitaka Volume 03, No. 0155, Sutra of the Bodhisattva's Fundamental Practices The Sutra of the Bodhisattva's Fundamental Practices, Lower Scroll Translator's name lost, now appended to the Eastern Jin record At that time, when the Tathagata spoke these true and subtle words, all the plague demons fled to the country of Magadha, and the diseases in the country of Vaishali were completely eradicated. Then, the Buddha returned to the country of Magadha, and the plague demons returned to the country of Vaishali. At that time, the World Honored One went back and forth seven times, and then said, 'From countless kalpas ago, the merits I have accumulated, the great vows I have made, I now use these true actions to remove all sentient beings' physical illnesses and also remove their mental illnesses.' The Buddha said, 'When I was King Sibi, for the sake of a dove, I cut off my own flesh, making a vow to remove all dangers for all sentient beings. When I was Prince Mahasattva, for the sake of a hungry tiger, I gave up my life. When I was King Sheshe, I offered my own flesh to the sick for twelve years. When I was King Amitodagala, I prepared medicine for myself to take. At that time, there was a Pratyekabuddha who was sick, and came with the king to beg for medicine. The king did not take it himself, but gave the medicine to the Pratyekabuddha, and made a vow that all diseases would be cured. When I was King Sudasumi, I saved the lives of a hundred kings who were about to die, and caused King Kamasabala to enter into right view, and the evil vow of twelve years was eliminated.'

。須大拏太子時，二兒及婦持用佈施。摩休沙陀太子時，以藥除眾生病，復入大海得摩尼珠，復除眾生貧困。摩訶婆利王時，二十四日自以身肉以供病人。羼提婆羅仙人時，割截手足不起恚意。迦尸王時，人民疫病，王受八關齋，起大慈心念于眾生，人民病者皆悉除差。毗婆浮為解咒師時，人民疫病，以身血肉持用解除與鬼啖之，人民眾病皆悉除差。梵天王時，為一偈故自剝身皮而用寫經。毗楞竭梨王時，為一偈故於其身上而啄千釘。優多梨仙人時，為一偈故剝身皮為紙、折骨為筆、血用和墨。跋彌王時，國中人民盡有瘡病，王自行見毒樹，此毒樹葉墮於水中，人飲此水令人有病，即拔毒樹根株盡隨以火燒之，人民瘡病半得除差。其中故有不差者。王問醫言：『眾生瘡病何以不差？』醫答王言：『此瘡病重，當得魚肉食之乃差。』王聞其言，即到水邊上樹求愿作魚：『今我以身除眾生病，持此功德用求佛道，普除一切眾生無量身病意病。審如所愿，其有眾生食我肉者病盡除差。』即從樹上投身水中，便化成魚而有聲言：『其有病者來取我肉啖，病當除差。』人民聞聲，皆來取魚肉食之，病盡除愈。」

於是世尊自說：「前世宿行所作，結于誓願今皆得之。今我以此正真之教，除去一切眾生災禍。」時，佛便自化身作兩頭，一頭看毗舍離國，一頭看摩竭國，疫鬼盡去還於大海，人民眾病皆悉除差。五穀豐熟人民安樂，以法廣化，並使意中諸欲之病，悉得清凈，立之於道，一切人民皆大歡喜。於是諸比丘異口同音讚歎：「如來無量功德，甚奇甚特不可思議

須大拏太子在世時，將兩個孩子和妻子佈施出去。摩休沙陀太子在世時，用藥物解除眾生的疾病，又進入大海得到摩尼寶珠，再次解除眾生的貧困。摩訶婆利王在世時，二十四天每天都用自己的肉來供養病人。羼提婆羅仙人在世時，被割截手腳也不生嗔恨之心。迦尸王在世時，人民發生瘟疫，國王受持八關齋戒，生起大慈悲心念及眾生，人民的疾病都痊癒了。毗婆浮作為解咒師時，人民發生瘟疫，用自己的血肉來解除瘟疫，給鬼吃，人民的疾病都痊癒了。梵天王在世時，爲了一個偈子，自己剝下面板用來寫經。毗楞竭梨王在世時，爲了一個偈子，在身上釘了一千個釘子。優多梨仙人在世時，爲了一個偈子，剝下自己的面板當紙，折斷骨頭當筆，用血和墨。跋彌王在世時，國家的人民都長了瘡，國王親自去檢視毒樹，這種毒樹的葉子掉到水裡，人喝了這種水就會生病，於是國王把毒樹連根拔起，用火燒掉，人民的瘡病好了一半。其中還有沒好的，國王問醫生說：『眾生的瘡病為什麼沒好？』醫生回答說：『這種瘡病很重，需要吃魚肉才能好。』國王聽了這話，就到水邊上樹祈願變成魚：『現在我用身體解除眾生的疾病，用這個功德來求佛道，普遍解除一切眾生無量的身病和意病。如果真的能如我所愿，那麼吃了我肉的眾生，病都會痊癒。』說完就從樹上跳到水裡，變成了一條魚，並且發出聲音說：『有病的人來吃我的肉，病就會好。』人民聽到聲音，都來吃魚肉，病都痊癒了。 於是世尊自己說：『前世所做的善行，結下的誓願，現在都實現了。現在我用這正真的教法，除去一切眾生的災禍。』當時，佛就自己化身成兩個頭，一個頭看著毗舍離國，一個頭看著摩竭國，瘟疫鬼都回到大海里去了，人民的疾病都痊癒了。五穀豐收，人民安樂，用佛法廣泛教化，並且使人們心中的各種慾望之病，都得到清凈，讓他們走上正道，所有的人民都非常高興。於是眾比丘異口同聲地讚歎：『如來的功德無量，真是奇特，不可思議！』

When Prince Sudāna was alive, he gave away his two children and his wife as alms. When Prince Mahosadha was alive, he used medicine to cure the diseases of sentient beings, and then entered the sea to obtain the Mani pearl, again relieving the poverty of sentient beings. When King Mahāparī was alive, he offered his own flesh to the sick for twenty-four days. When the ascetic Kshāntivara was alive, he did not feel anger when his hands and feet were cut off. When King Kāśī was alive, the people suffered from an epidemic, and the king observed the eight precepts, generating great compassion for sentient beings, and the people's diseases were all cured. When Vibhavu was a curse-solver, the people suffered from an epidemic, and he used his own blood and flesh to resolve the epidemic, giving it to the ghosts to eat, and the people's diseases were all cured. When King Brahma was alive, he peeled off his own skin to write scriptures for the sake of a single verse. When King Virangakari was alive, he had a thousand nails hammered into his body for the sake of a single verse. When the ascetic Utari was alive, he peeled off his own skin to make paper, broke his bones to make a pen, and used his blood to mix ink for the sake of a single verse. When King Bhami was alive, the people of the country all had sores, and the king personally went to see a poisonous tree. The leaves of this poisonous tree fell into the water, and people who drank this water would get sick. So the king uprooted the poisonous tree and burned it, and half of the people's sores were cured. Among them, there were still some who were not cured. The king asked the doctor, 'Why are the sores of sentient beings not cured?' The doctor replied, 'These sores are severe and need to be cured by eating fish meat.' Upon hearing this, the king went to the water's edge and climbed a tree, praying to become a fish: 'Now I use my body to relieve the diseases of sentient beings, and use this merit to seek the path of Buddhahood, universally relieving all sentient beings of their immeasurable physical and mental illnesses. If it is truly as I wish, then those sentient beings who eat my flesh will have their diseases cured.' Then he jumped into the water from the tree and transformed into a fish, and a voice said: 'Those who are sick, come and eat my flesh, and your diseases will be cured.' The people heard the voice and all came to eat the fish meat, and their diseases were all cured. Then the World Honored One said himself: 'The good deeds done in previous lives, and the vows made, are now all fulfilled. Now I use this true teaching to remove the disasters of all sentient beings.' At that time, the Buddha transformed himself into two heads, one head looking at the country of Vaishali, and the other head looking at the country of Magadha. The epidemic ghosts all returned to the sea, and the people's diseases were all cured. The five grains were abundant, the people were peaceful, and the Buddha widely taught the Dharma, and also purified the diseases of various desires in people's minds, leading them onto the right path. All the people were very happy. Then the monks praised in unison: 'The Tathagata's merits are immeasurable, truly wonderful, and inconceivable!'

佛告諸比丘：「我不但今除眾生病飢渴之患，過去世時，亦復如是。乃往過去無數世時，此閻浮提有大國王名曰梵天，典閻浮提八萬四千諸小國王，有二萬夫人、婇女一萬，無有太子。晝夜愁憂，禱祠神祇，梵天天帝、摩訶霸梨天諸大神、日月天地，因乃得兒。時，子生皆端正殊好有大人相，名大自在天。為人慈仁聰明智慧，世之典籍星宿變運日月博蝕，一切技術莫不通達，復學醫術和合諸藥，宣令國中：『諸有病者悉來詣我，當給醫藥飲食占視。』人民聞令，諸有病者盡詣太子，國中大小皆悉歡喜莫不嘆德，更不向余醫輕慢余醫；諸醫師輩盡皆瞋恚妒忌太子。

「當於是時，舉閻浮提人民疫病加復谷貴，集諸醫藥不能令差，人民死者日日甚多。王大愁憂，命召諸醫問其方藥。時，有一醫妒王太子者，心自念言：『今此太子是我怨家，今乃得便。』即白王言：『更有一方試盡推覓，王便可之。』即時便去，明日乃還，前白王言：『推得一方，若使大王得服之者，眾病必除。』王即告言：『須何等藥，便試說之？』醫答王言：『當得從生以來仁慈愍眾生未曾起于瞋恚意者，當用其血和藥服之，得其兩眼用解遣鬼，眾病乃差。』王即答言：『從生以來不起瞋恚，此實難有。此事甚難，不可得也。』

「太子聞之白父王言：『此事易耳，不為難得。』太子白王言：『我是父王之子，我從生以來不曾恚瞋加害於人，常慈愍一切初無惡相。我身非常而無堅固，不久會亦當死；唯愿大王聽我為藥，除眾生病

佛陀告訴眾比丘：『我不僅現在解除眾生的疾病飢渴之苦，過去世時也是如此。』在過去無數世時，這閻浮提有一位大國王名叫梵天，統治著閻浮提的八萬四千個小國，有兩萬位夫人和一萬名宮女，卻沒有兒子。他日夜憂愁，向神祇祈禱，包括梵天、帝釋天、摩訶霸梨天等諸位大神，以及日月天地，因此才得到一個兒子。這個兒子出生時相貌端正殊勝，具有大人之相，名叫大自在天。他為人慈愛仁厚，聰明智慧，世間的典籍、星宿執行、日月蝕變，一切技藝無不通達，還學習醫術，調配各種藥物，並向全國宣告：『凡有疾病的人都可以來找我，我會提供醫藥飲食併爲他們診治。』人民聽到這個命令，所有患病的人都來找太子，全國上下都非常高興，無不讚嘆他的德行，不再去其他醫生那裡，也輕慢其他醫生；那些醫生們都因此感到憤怒嫉妒太子。 『當時，整個閻浮提的人民都遭受瘟疫，加上糧食昂貴，即使聚集各種藥物也無法治癒，每天都有很多人死去。國王非常憂愁，命令召集醫生詢問治療方法。當時，有一位嫉妒王太子的醫生，心裡想：『現在這個太子是我的仇敵，現在我終於有機會了。』於是他告訴國王：『還有一種方法可以嘗試，如果大王能找到這種藥，就可以治好疾病。』國王同意了。醫生隨即離開，第二天回來，稟告國王說：『我找到一種藥方，如果大王能服用，所有疾病必定痊癒。』國王問：『需要什麼藥，你說說看？』醫生回答說：『需要找到一個從出生以來就仁慈憐憫眾生，從未產生過嗔恨心的人，用他的血來和藥服用，再用他的兩隻眼睛來驅除鬼怪，這樣各種疾病才能痊癒。』國王回答說：『從出生以來就沒有嗔恨心的人，這實在太難找到了。這件事太難了，不可能做到。』 太子聽到后，告訴父王說：『這件事很容易，並不難得到。』太子對國王說：『我是父王的兒子，我從出生以來不曾嗔恨加害於人，常常慈悲憐憫一切眾生，沒有絲毫惡念。我的身體並非永恒堅固，不久也會死去；我只希望大王允許我作為藥引，解除眾生的疾病。』

The Buddha told the monks, 'Not only do I now relieve the suffering of beings from disease and hunger, but I have also done so in past lives.' In countless past lives, there was a great king in Jambudvipa named Brahma, who ruled over 84,000 small kingdoms in Jambudvipa. He had 20,000 wives and 10,000 concubines, but no son. He was worried day and night, praying to deities, including Brahma, Indra, Mahabali, and other great gods, as well as the sun, moon, and earth, and thus he finally had a son. This son was born with a handsome and extraordinary appearance, possessing the marks of a great man, and was named Great Free Heaven. He was kind, compassionate, intelligent, and wise. He was proficient in all worldly texts, the movements of stars, eclipses of the sun and moon, and all arts. He also studied medicine, prepared various medicines, and proclaimed throughout the country: 'All those who are sick may come to me, and I will provide medicine, food, and treatment.' When the people heard this order, all the sick came to the prince. The whole country was very happy, and everyone praised his virtue. They no longer went to other doctors and looked down on them. The doctors were all angry and jealous of the prince. 'At that time, the people of the entire Jambudvipa suffered from a plague, and the price of grain was high. Even with the gathering of various medicines, they could not be cured, and many people died every day. The king was very worried and ordered the doctors to be summoned to ask for treatment methods. At that time, there was a doctor who was jealous of the prince. He thought to himself, 'Now this prince is my enemy, and now I finally have a chance.' So he told the king, 'There is another method that can be tried. If the king can find this medicine, the diseases can be cured.' The king agreed. The doctor then left and returned the next day, reporting to the king, 'I have found a prescription. If the king can take it, all diseases will surely be cured.' The king asked, 'What kind of medicine is needed? Tell me.' The doctor replied, 'It is necessary to find someone who has been kind and compassionate to all beings since birth, and has never had a thought of anger. Use his blood to mix with the medicine, and use his two eyes to dispel ghosts. Only then can all diseases be cured.' The king replied, 'It is really difficult to find someone who has never had a thought of anger since birth. This is very difficult and impossible to do.' Upon hearing this, the prince told his father, 'This is easy, not difficult to obtain.' The prince said to the king, 'I am the king's son. Since my birth, I have never been angry or harmed anyone. I have always been compassionate to all beings and have never had any evil thoughts. My body is not eternal and firm, and I will die soon. I only wish that the king would allow me to be the medicine to relieve the suffering of beings.'

。』王便答言：『我無子息，禱祠諸天日月星辰四山五嶽，因乃得子。今寧亡身失國，終不聽汝。』太子便白父王言：『我求佛道，今我以血施與眾生，持此功德，佛諸經法盡當解了。我今以此肉眼施與眾生，以此功德，當得如來智慧之眼，當爲一切而作正導。大王雖無太子，故得為王；若使國土無有人民，為誰作王？使諸人民眾病悉除，亦使父王無有憂愁。』王復悲泣答太子言：『今我寧棄國王位，可哀之子實不能捨。』於是太子長跪叉手，白父王言：『今我求于無上正真之道，若使愛惜臭穢之身，云何得解如來智慧深妙之法？云何當得一切慧眼？唯愿父王莫得卻我無上道心。』父王默然更無所說。

「醫白王言：『我試取血持用和藥與諸病人，若便得差乃出其眼，若不差者不須出眼。』於是太子刺臂出血，作誓願言：『我以此血除眾生病，持此功德用成無上正真之道，審成佛者，一切眾生服此藥者，病當除差。』便以血和藥與諸病人，病皆除愈。醫便白王：『其有病人服此藥者皆悉除差，目前現事可不信也。』時，閻浮提八萬四千諸小王臣民，聞大王太子自出其眼愍救一切，莫不悲泣，皆悉來集，長跪叉手白太子言：『唯愿大王太子！我曹寧自放捨身命，不使太子毀其眼目。汝之慈愍一切眾生，不久成佛，愿莫自毀壞其眼目。』於是太子諫謝諸王臣民：『今我以此血肉之眼除眾生病，持此功德用求佛道。我成佛時，當除汝等身病意病，莫得卻我無上道心。』爾時，諸王一切臣民，聞是語已默然而住。於是太子便敕左右：『設施解具，欲挑其眼

現代漢語譯本：國王回答說：『我沒有子嗣，向諸天日月星辰四山五嶽祈禱，才得到這個兒子。現在我寧願失去生命和國家，也絕不聽你的。』太子便對父王說：『我追求佛道，現在我用血佈施給眾生，以此功德，佛的所有經法都應當理解。我現在用這肉眼佈施給眾生，以此功德，應當得到如來的智慧之眼，應當為一切眾生指引正道。大王雖然沒有太子，仍然可以為王；如果國土沒有人民，又為誰作王呢？使所有人民的疾病都消除，也使父王沒有憂愁。』國王再次悲傷地哭泣著回答太子說：『現在我寧願放棄國王的地位，可憐的兒子實在不能捨棄。』於是太子長跪合掌，對父王說：『現在我追求無上正真的道，如果愛惜這臭穢的身體，怎麼能理解如來智慧深奧的法？怎麼能得到一切智慧之眼？只希望父王不要阻礙我追求無上道的心。』父王沉默不語，沒有再說什麼。 醫生對國王說：『我試著取血用來和藥給病人服用，如果病好了就取出他的眼睛，如果病不好就不需要取出眼睛。』於是太子刺破手臂流出血，發誓說：『我用這血消除眾生的疾病，用這功德成就無上正真的道，如果能成佛，一切眾生服用這藥，疾病都應當消除。』便用血和藥給病人服用，病都痊癒了。醫生便對國王說：『凡是服用這藥的病人，病都痊癒了，眼前的事實難道還不相信嗎？』當時，閻浮提八萬四千個小國王和臣民，聽說大王的太子自己取出眼睛來憐憫救助一切眾生，沒有不悲傷哭泣的，都聚集過來，長跪合掌對太子說：『只希望大王的太子！我們寧願自己捨棄生命，也不讓太子毀壞眼睛。您慈悲憐憫一切眾生，不久就會成佛，希望不要自己毀壞眼睛。』於是太子勸慰感謝各位國王和臣民：『現在我用這血肉之眼消除眾生的疾病，用這功德來求佛道。我成佛時，應當消除你們的身病和意病，不要阻礙我追求無上道的心。』當時，各位國王和所有臣民，聽了這話都沉默不語。於是太子便命令左右：『準備好工具，要挑出眼睛。』

English version: The king replied, 'I had no children, and I prayed to the heavens, the sun, the moon, the stars, the four mountains, and the five peaks, and that's how I got this son. Now, I would rather lose my life and my kingdom than listen to you.' The prince then said to his father, 'I seek the path of the Buddha. Now, I will give my blood to all living beings. With this merit, all the Buddha's teachings will be understood. I will now give these physical eyes to all living beings. With this merit, I shall obtain the wisdom eyes of the Tathagata and guide all beings on the right path. Although Your Majesty has no crown prince, you can still be king. If the kingdom has no people, who will you be king over? If all the people's illnesses are cured, Your Majesty will also have no worries.' The king wept again and replied to the prince, 'Now I would rather give up my throne. I cannot bear to lose my beloved son.' Then the prince knelt down, put his palms together, and said to his father, 'Now I seek the supreme and true path. If I cherish this foul body, how can I understand the profound and subtle teachings of the Tathagata's wisdom? How can I obtain the eyes of all wisdom? I only hope that my father will not hinder my pursuit of the supreme path.' The king was silent and said nothing more. The doctor said to the king, 'I will try to take some blood and mix it with medicine to give to the sick. If they get better, then we will take out his eyes. If they don't get better, then we don't need to take out his eyes.' Then the prince pierced his arm and let the blood flow out, making a vow, 'I will use this blood to cure the illnesses of all living beings. With this merit, I will achieve the supreme and true path. If I become a Buddha, all living beings who take this medicine will have their illnesses cured.' Then he mixed the blood with medicine and gave it to the sick, and they were all cured. The doctor then said to the king, 'All the patients who took this medicine have been cured. Can you not believe the facts before your eyes?' At that time, the eighty-four thousand small kings and subjects of Jambudvipa, upon hearing that the king's son had taken out his own eyes to compassionately save all living beings, were all filled with grief and wept. They all gathered together, knelt down, and put their palms together, saying to the prince, 'We beg you, Your Highness! We would rather give up our own lives than let you destroy your eyes. You are compassionate to all living beings, and you will soon become a Buddha. Please do not destroy your own eyes.' Then the prince consoled and thanked the kings and subjects, 'Now I will use these eyes of flesh and blood to cure the illnesses of all living beings. With this merit, I will seek the path of the Buddha. When I become a Buddha, I will cure your physical and mental illnesses. Do not hinder my pursuit of the supreme path.' At that time, all the kings and subjects, upon hearing these words, remained silent. Then the prince ordered his attendants, 'Prepare the tools, I am going to gouge out my eyes.'

。』語左右人言：『誰能挑我眼者？』左右人民皆辭不能。時，醫妒太子者，答言：『我能。』太子歡喜，報言：『甚快！』持刀授之，語醫者言：『挑眼著我掌中。』便挑一眼著太子掌中。於是太子便立誓言：『今我以此肉眼施與眾生，不求轉輪聖王，不求魔王，不求梵王、色聲香味細滑之樂，持此功德，用求無上正真之道，使我得成一切智眼，普為十方無量眾生作大醫王，除去一切眾生身病意病，施眾生智慧之眼。』作是語已即便持眼著于案上：『審如我心所愿者，一切眾生病皆除愈。』父母見之即便悶絕，良久乃穌；諸王臣民舉聲啼哭，動于天地宛轉自撲，或有迷悶絕者。

「適欲舉刀更挑一眼，應時三千大千世界為大震動，三界諸天皆悉來下，見於菩薩為眾生故，自挑其眼而血流出，無數諸天皆悉悲泣淚如盛雨。時，天帝釋到太子前問太子言：『汝今慈愍為眾生故，不惜身命出其肉眼，如是勤苦實為甚難。所作功德欲求何等？求轉輪王、天帝、魔王、梵天？王子求何等愿耶？』太子答言：『不求聖王、天帝、魔王、梵天王也，不求三界色聲香味細滑之樂，持此功德，用求無上正真之道，為十方一切眾生作大醫王，普除一切眾生身病意病，施與眾生智慧之眼，普離生死一切諸患。』時，天帝釋一切諸天贊言：『善哉善哉！甚快難及！如汝所愿成佛不久。』時，天帝釋即取其眼，還用持著太子眼中，於時，太子眼即平復，絕更明好逾倍於前。無量諸天即以天花而散其上，莫不歡喜。父王及母、夫人婇女、諸王臣民，皆大歡喜踴躍無量

現代漢語譯本：當時，太子左右的人說：『誰能挖出我的眼睛？』左右的人都說不能。當時，有個嫉妒太子的醫生回答說：『我能。』太子很高興，迴應說：『太好了！』拿著刀遞給他，對醫生說：『挖出的眼睛放在我的手掌中。』醫生就挖出一隻眼睛放在太子的手掌中。於是太子就立下誓言：『現在我把這肉眼施捨給眾生，不求轉輪聖王，不求魔王，不求梵王、色聲香味細滑的快樂，持此功德，用來求無上正真的道，使我能夠成就一切智慧之眼，普遍為十方無量眾生做大醫王，除去一切眾生的身病和意病，施給眾生智慧的眼睛。』說完這話，就把眼睛放在案上：『如果真的如我心中所愿，一切眾生的疾病都能夠痊癒。』父母看見后立刻昏厥過去，過了很久才甦醒；各位國王、大臣和百姓都放聲痛哭，驚天動地，翻來覆去地撲倒在地，有的甚至昏迷過去。 現代漢語譯本：『剛要舉刀再挖另一隻眼睛時，當時三千大千世界發生大震動，三界諸天都來到下面，看到菩薩爲了眾生的緣故，自己挖出眼睛而流血，無數諸天都悲傷哭泣，眼淚像下大雨一樣。當時，天帝釋來到太子面前問太子說：『你現在慈悲憐憫爲了眾生的緣故，不惜生命挖出肉眼，如此勤苦實在是非常難得。所做的功德想要求得什麼？求轉輪王、天帝、魔王、梵天？王子你要求什麼願望呢？』太子回答說：『不求聖王、天帝、魔王、梵天王，也不求三界色聲香味細滑的快樂，持此功德，用來求無上正真的道，為十方一切眾生做大醫王，普遍除去一切眾生的身病和意病，施給眾生智慧的眼睛，普遍脫離生死一切的苦難。』當時，天帝釋和一切諸天讚歎說：『太好了！太好了！真是難能可貴！如果如你所愿，成佛的日子不遠了。』當時，天帝釋就拿起那隻眼睛，放回太子的眼中，當時，太子的眼睛立刻恢復，而且更加明亮美好勝過以前。無量諸天就用天花散在上面，沒有不歡喜的。父王和母親、夫人、宮女、各位國王、大臣和百姓，都非常歡喜，踴躍無量。

English version: At that time, the people around the prince said, 'Who can pluck out my eyes?' The people around all said they could not. At that time, a doctor who was jealous of the prince replied, 'I can.' The prince was very happy and responded, 'That's great!' He took a knife and handed it to him, saying to the doctor, 'Place the plucked-out eye in my palm.' The doctor then plucked out one eye and placed it in the prince's palm. Thereupon, the prince made a vow: 'Now I give this physical eye to all living beings, not seeking to be a Wheel-Turning Sage King, not seeking to be a demon king, not seeking to be a Brahma king, nor the pleasures of form, sound, smell, taste, and touch. I hold this merit to seek the unsurpassed, true path, so that I may attain the eye of all wisdom, and universally become a great physician for the immeasurable beings of the ten directions, removing all physical and mental illnesses of all beings, and bestowing upon them the eye of wisdom.' Having said this, he placed the eye on the table: 'If it is truly as I wish in my heart, may all the illnesses of all beings be healed.' Upon seeing this, his parents immediately fainted, and after a long time, they revived. The kings, ministers, and people all cried out loudly, shaking the heavens and the earth, falling to the ground repeatedly, and some even fainted. English version: 'Just as he was about to raise the knife to pluck out the other eye, at that moment, the three thousand great thousand worlds shook greatly. All the heavens of the three realms came down, seeing that the Bodhisattva, for the sake of all beings, plucked out his own eye and bled. Countless heavens were all weeping with sorrow, their tears like heavy rain. At that time, the Heavenly Emperor Sakra came before the prince and asked him, 'Now you are compassionate and merciful for the sake of all beings, not sparing your life to pluck out your physical eye. Such diligence is truly very difficult. What do you seek with the merit you have made? Do you seek to be a Wheel-Turning King, a Heavenly Emperor, a demon king, or a Brahma king? What wish do you seek, prince?' The prince replied, 'I do not seek to be a Sage King, a Heavenly Emperor, a demon king, or a Brahma king. Nor do I seek the pleasures of form, sound, smell, taste, and touch in the three realms. I hold this merit to seek the unsurpassed, true path, to become a great physician for all beings in the ten directions, universally removing all physical and mental illnesses of all beings, bestowing upon them the eye of wisdom, and universally freeing them from all the sufferings of birth and death.' At that time, the Heavenly Emperor Sakra and all the heavens praised, 'Excellent! Excellent! It is truly rare and difficult! If it is as you wish, the day of your Buddhahood is not far off.' At that time, the Heavenly Emperor Sakra took the eye and placed it back into the prince's eye. At that moment, the prince's eye was immediately restored, and it was even brighter and more beautiful than before. Immeasurable heavens then scattered heavenly flowers upon him, and there was none who was not joyful. The father king, mother, wife, palace women, kings, ministers, and people were all very happy and rejoiced immeasurably.'

「時，天帝釋敕比婆芩(丹嗒)摩大將軍，逐諸疫鬼盡還大海，一切病者皆悉除愈。天帝便雨種種飲食，次雨穀米，次雨衣服，次雨七寶，一切眾生病盡除差，皆悉飽滿無飢渴者，人民歡喜國遂興隆。卻後數年父王命終，便登王位，坐于正殿七寶自至，為轉輪王主四天下，莫不蒙慶，所作功德現世獲之。」

佛告諸比丘：「爾時太子大自在天者，則我身是。爾時父王梵天者，則今父王白凈是。爾時母者，今我母摩耶是。爾時醫挑我眼者，今調達是。爾時閻浮提人民者，今毗舍離國、摩竭國人民是。而我爾時亦除其病飢渴之困，我今亦復除去眾生身病意病，亦使眾生普得慧眼立於道證。菩薩行檀波羅蜜，勤苦如是。」

時，諸比丘聞佛所說，皆大歡喜，為佛作禮。

一時，佛在舍衛國祇樹給孤獨園，佛與千二百五十沙門俱，欲入城分衛。其佛欲入城之時，五百天人先放香風，吹于道路及諸里巷，悉令清凈，不凈瑕穢糞除臭處自然入地，悉令道路凈潔。五百天人雨于香汁，道路街巷悉令潤澤，而散天花。國王臣民見其瑞應，知佛當來，悉舍所好諸事緣務，皆悉馳走來迎世尊。人民見佛，中有掃地者，散花者，燒香者，持衣布地者，中有解發布地欲令佛蹈上而過者，以身投地四布令佛蹈上者，有持幡蓋者，有作伎樂者，一心叉手以清凈意而視佛；一切眾生各各種種恭敬世尊。

時，有一婆羅門至為貧窮，無有花香供養之調，用自慚恥：「更無餘計，唯當一心凈意視佛

現代漢語譯本：當時，天帝釋迦命令比婆芩（丹嗒）摩大將軍，驅逐所有瘟疫鬼返回大海，所有病人全都痊癒。天帝便降下各種飲食，接著降下穀米，然後降下衣服，最後降下七寶，一切眾生的疾病都消除了，都吃飽喝足不再飢渴，人民歡喜，國家因此興盛。幾年后，父王去世，太子便登上王位，坐在正殿，七寶自然出現，成為統治四天下的轉輪王，沒有誰不蒙受恩澤，所做的功德在現世就得到了回報。 佛告訴眾比丘：『那時的大自在天太子，就是我的前身。那時的梵天父王，就是現在的父王凈飯王。那時的母親，就是現在的母親摩耶夫人。那時挖我眼睛的醫生，就是現在的提婆達多。那時閻浮提的人民，就是現在毗舍離國、摩竭國的人民。而我那時也解除了他們的疾病飢渴之苦，我現在也同樣解除眾生的身病意病，也使眾生普遍獲得慧眼，證悟道果。菩薩行佈施波羅蜜，勤苦就是這樣。』 當時，眾比丘聽聞佛所說，都非常歡喜，向佛作禮。 一時，佛在舍衛國祇樹給孤獨園，佛與一千二百五十位沙門在一起，準備入城乞食。佛將要入城的時候，五百天人先放出香風，吹拂道路和各個里巷，使之全部清凈，不乾淨的污穢糞便臭氣自然沉入地下，使道路都乾淨整潔。五百天人降下香汁，使道路街巷都濕潤，並散佈天花。國王臣民看到這些祥瑞的景象，知道佛將要到來，都放下自己喜歡的事情和事務，都奔跑著來迎接世尊。人民見到佛，有的掃地，有的散花，有的燒香，有的拿著衣服鋪在地上，有的解開頭髮鋪在地上想讓佛踩著過去，有的以身體撲倒在地四處鋪開想讓佛踩著過去，有的拿著幡蓋，有的演奏音樂，一心合掌以清凈的心意看著佛；一切眾生都以各種各樣的方式恭敬世尊。 當時，有一位婆羅門非常貧窮，沒有花香可以供養，感到慚愧：『沒有其他辦法，只能一心以清凈的心意看著佛。』

English version: At that time, the Heavenly Emperor Sakra commanded General Bhibhajina (Dantaka) to drive all the plague demons back into the sea, and all the sick were completely healed. The Heavenly Emperor then rained down various foods, followed by grains, then clothes, and finally seven treasures. All beings were cured of their illnesses, and they were all full and no longer hungry or thirsty. The people rejoiced, and the country prospered. After a few years, the father king passed away, and the prince ascended the throne. Sitting in the main hall, the seven treasures appeared naturally, and he became a Chakravartin king ruling the four continents. No one did not receive his blessings, and the merits he had accumulated were rewarded in this life. The Buddha told the monks, 'The prince Mahasattva at that time was my past self. The Brahma father king at that time was my present father, King Suddhodana. The mother at that time was my present mother, Queen Maya. The doctor who gouged out my eyes at that time was my present Devadatta. The people of Jambudvipa at that time were the people of the present-day countries of Vaishali and Magadha. And I relieved them of their suffering from illness and hunger at that time, and I am now also relieving sentient beings of their physical and mental illnesses, and I am also enabling sentient beings to universally obtain the eye of wisdom and realize the path. The Bodhisattva practices the perfection of giving, and his diligence is like this.' At that time, the monks, hearing what the Buddha had said, were all very happy and bowed to the Buddha. At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. The Buddha was with twelve hundred and fifty monks, preparing to enter the city for alms. When the Buddha was about to enter the city, five hundred devas first released fragrant winds, blowing through the roads and alleys, making them all clean. The unclean filth and foul odors naturally sank into the ground, making the roads clean and tidy. Five hundred devas rained down fragrant juices, making the roads and alleys moist, and scattered heavenly flowers. The king, ministers, and people, seeing these auspicious signs, knew that the Buddha was coming, and they all put aside their favorite things and affairs, and ran to welcome the World Honored One. When the people saw the Buddha, some were sweeping the ground, some were scattering flowers, some were burning incense, some were holding clothes and spreading them on the ground, some were loosening their hair and spreading it on the ground, wanting the Buddha to step on it, some were throwing themselves on the ground and spreading out in all directions, wanting the Buddha to step on them, some were holding banners and canopies, some were playing music, and they all looked at the Buddha with pure minds, with their palms together; all beings were revering the World Honored One in various ways. At that time, there was a Brahmin who was very poor and had no flowers or incense to offer, and he felt ashamed: 'There is no other way, I can only look at the Buddha with a pure mind.'

。」即便恭肅敬意，以踴躍心叉手而住視於如來，以偈嘆佛，而說頌曰：

「表容紫金耀，　　三十二相明， 一切眾生類，　　睹者莫不歡。 見佛心踴躍，　　憂愁皆銷除， 永度生死海，　　稽首禮大安。」

爾時，世尊欣然而笑，五色光從口中出，有千百奇，一一光頭出無數明，一一光端有七寶蓮花，一一花上皆有化佛遍照十方。下至諸大地獄，上至三十三天，遍照五道幽冥之處，極佛境界莫不大明，三千世界諸天人民，見佛光明莫不踴躍，各離宮殿舍其所樂，咸至佛所。聽說經法而得度者，見其光明而得度者，或聞化佛所說經法而得度者，或有尋光來至佛所而得度者。無量地獄拷治之處悉得休息，壽終之後盡得生天。一切畜生禽獸之處善心自生，慈心相向不相傷害，壽終之後亦得生天。餓鬼之中都悉自然得百味食，無有飢渴之想，歡喜踴躍無復慳心，壽終之後盡得生天。無量眾生，盲者得視，聾者得聽，啞者能語，僂者得伸，拘躄能行，癃殘百病皆悉除愈，牢獄系閉悉皆放解。當爾之時，大千世界諸天人民，一切大眾莫不歡喜，心皆清凈無復三垢，其中或有得生天者，得道跡者、往來者、不還者，得羅漢者，得辟支佛道者，有發無上正真道意者，或有堅住不退轉者，各各如是不可稱計。世尊光明照十方已，還繞身三匝從眉間入。

於是阿難更整衣服，長跪叉手前白佛言：「世尊今笑必有所因，唯愿說之。」

佛告阿難：「見此婆羅門不？」

阿難對曰：「唯然已見

現代漢語譯本：即使他們恭敬地表達敬意，也以歡欣鼓舞的心情合掌注視著如來，用偈語讚歎佛陀，並吟誦道： 『您的容貌如同紫金般閃耀，三十二種殊勝的相好顯明，一切眾生，凡是見到您的人，沒有不感到歡喜的。 見到佛陀，心中歡喜雀躍，憂愁都消散無蹤，永遠渡過生死的苦海，我虔誠地頂禮大安。』 這時，世尊欣然一笑，五色光芒從口中射出，千奇百怪，每一道光芒的頂端都發出無數的光亮，每一道光芒的末端都有一朵七寶蓮花，每一朵蓮花上都有一尊化佛，遍照十方。 下至各個大地獄，上至三十三天，遍照五道幽冥之處，佛的境界所及之處都光明大放，三千世界的天人和人民，見到佛的光明沒有不歡欣鼓舞的，都離開宮殿，捨棄自己的享樂，一同來到佛陀所在之處。 聽聞佛法而得度的人，見到光明而得度的人，或者聽聞化佛所說的佛法而得度的人，或者有追隨光明來到佛陀這裡而得度的人。 無數地獄中遭受拷打的地方都得以休息，壽命終結后都得以昇天。一切畜生禽獸所在之處都自然生出善心，慈愛相待，不再互相傷害，壽命終結后也得以昇天。 餓鬼道中的眾生都自然得到各種美味食物，不再有飢渴之感，歡喜雀躍，不再有慳吝之心，壽命終結后都得以昇天。 無數眾生，盲人得以看見，聾人得以聽見，啞巴能夠說話，駝背得以伸直，瘸腿能夠行走，各種殘疾和疾病都得以痊癒，牢獄中的囚犯都被釋放。 當時，大千世界的天人和人民，一切大眾沒有不歡喜的，心中都清凈，不再有貪嗔癡三垢，其中有的得以昇天，有的證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的證得辟支佛道，有的發起了無上正等正覺的菩提心，有的堅定不退轉，像這樣的人數不勝數。 世尊的光明照耀十方之後，又繞身三圈，從眉間進入。 於是，阿難整理好衣服，長跪合掌，向前對佛說：『世尊，您現在微笑必定有原因，希望您能說出來。』 佛告訴阿難：『你看到這位婆羅門了嗎？』

English version: Even with respectful reverence, they joyfully clasped their hands and gazed at the Tathagata, praising the Buddha with verses, and reciting: 'Your countenance shines like purple gold, the thirty-two auspicious marks are clear, all sentient beings, those who behold you, cannot help but rejoice. Seeing the Buddha, their hearts leap with joy, sorrows all vanish, forever crossing the sea of birth and death, I reverently bow to the Great Peace.' At that time, the World Honored One smiled with delight, and five-colored light emanated from his mouth, with thousands of wonders, each ray of light emitting countless lights, and at the end of each ray was a seven-jeweled lotus flower, and on each flower was a manifested Buddha, illuminating the ten directions. Down to the various great hells, up to the thirty-three heavens, illuminating the dark places of the five paths, the Buddha's realm was filled with great light, the gods and people of the three thousand worlds, seeing the Buddha's light, could not help but rejoice, leaving their palaces, abandoning their pleasures, and all came to where the Buddha was. Those who were saved by hearing the Dharma, those who were saved by seeing the light, or those who were saved by hearing the Dharma spoken by the manifested Buddhas, or those who followed the light to the Buddha and were saved. The places of torture in countless hells were all given rest, and after their lives ended, they were all reborn in heaven. In all places where animals and birds were, good thoughts arose naturally, they treated each other with kindness, no longer harming each other, and after their lives ended, they were also reborn in heaven. The beings in the realm of hungry ghosts all naturally obtained various delicious foods, no longer feeling hunger or thirst, rejoicing and no longer having stingy thoughts, and after their lives ended, they were all reborn in heaven. Countless beings, the blind could see, the deaf could hear, the mute could speak, the hunchbacked could straighten up, the lame could walk, all kinds of disabilities and diseases were healed, and the prisoners in jail were all released. At that time, the gods and people of the great thousand worlds, all the assembly, could not help but rejoice, their hearts were all pure, no longer having the three poisons of greed, anger, and ignorance, among them some were reborn in heaven, some attained the fruit of Srotapanna, Sakrdagamin, Anagamin, Arhat, some attained the path of Pratyekabuddha, some aroused the Bodhi mind of unsurpassed, true, and right enlightenment, some were firm and unretreating, the number of such people was countless. After the World Honored One's light had illuminated the ten directions, it circled his body three times and entered between his eyebrows. Then, Ananda adjusted his clothes, knelt down with his palms together, and said to the Buddha: 'World Honored One, your smile now must have a reason, I hope you can tell us.' The Buddha said to Ananda: 'Do you see this Brahmin?' Ananda replied: 'Yes, I have seen him.'

佛告阿難：「此婆羅門以清凈心一偈嘆佛，從是以後十三劫中，天上人中封授自然，常得端正言辭辯慧，人所讚歎，不墮三塗八難之處，卻後皆當成辟支佛，名曰歡悅。」一切眾會聞佛所說，皆悉歡喜歌嘆佛德。

阿難白佛言：「如來功德不可思議。此婆羅門一偈嘆佛，所得功德不可限量，快乃如是。」

佛告阿難：「此婆羅門非但今日而讚歎我而得善利。乃往過去世，波羅奈國王名婆摩達多，而出遊獵，像兵馬兵車兵導從前後。遊獵于山得一白象，身白如雪光澤可愛而有六牙。王得此象大用歡喜，即付象師令使調之。於時，像師即著枷鞅靽大杖閉之。於時，其象悲泣淚出，不欲飲食經於七日。像師怖懅：『此王家象，若不飲食不久便死。』即白王言：『所得白象不肯飲食，悲泣淚出。』王聞其言即往看之。王問象言：『何以不食？』象便作人語而白王言：『我心愁憂，唯愿大王當去我愁。』王復問言：『有何等愁？』象答王言：『我有父母，年老朽邁不能行來，更無供養者，唯我供養採取飲食。若我在此拘繫無供養者，便當俱歿。用為悲愁。大王若有大慈。放我使去，供養父母畢其年命，自當來還供養大王，不違此誓。』王聞其言愴然不樂，即讚歎言：『汝雖畜生修於人行，我雖為人作畜生行。』王即長跪解像令去。

「時，像便去，供養父母經十二年，父母終亡，即便來還詣于王宮。王見象還益加歡喜，七寶莊嚴瓔珞其身。王欲出時，像在前導，王愛此象過逾太子，眾象中最，因名象幡

佛陀告訴阿難：『這位婆羅門以清凈的心用一偈讚歎佛，從此以後十三劫中，在天上人間自然而然地獲得封賞，常常得到端正的容貌和辯才，受到人們的讚歎，不會墮入三惡道和八難之處，之後都將成就辟支佛，名為歡悅。』所有在場的聽眾聽了佛陀所說，都非常歡喜，歌頌讚嘆佛的功德。 阿難對佛說：『如來的功德真是不可思議。這位婆羅門用一偈讚歎佛，所得到的功德竟然如此之大，真是太快了。』 佛陀告訴阿難：『這位婆羅門並非只是今天讚歎我才得到這樣的善利。在過去世，波羅奈國有一位國王名叫婆摩達多，他出外打獵，像兵、馬兵、車兵前後跟隨。在山中打獵時，他得到一頭白象，身體白如雪，光澤可愛，長有六顆牙齒。國王得到這頭象非常高興，就交給馴象師去調教。當時，馴象師就給它戴上枷鎖和韁繩，用大杖關了起來。這時，那頭象悲傷地哭泣，不肯吃喝，過了七天。馴象師害怕了，心想：『這可是國王的象，如果不吃喝，不久就會死去。』就稟告國王說：『得到的白象不肯吃喝，悲傷地哭泣。』國王聽了這話就去看它。國王問象說：『你為什麼不吃東西？』象就說人話對國王說：『我心裡憂愁，只希望大王能解除我的憂愁。』國王又問：『你有什麼憂愁？』象回答國王說：『我有父母，年老體衰，不能行走，沒有其他人供養他們，只有我供養他們，為他們獲取食物。如果我被關在這裡，沒有供養他們，他們就會一起死去。因此我感到悲傷。大王如果慈悲，放我回去，讓我供養父母直到他們去世，我一定會回來供養大王，絕不違背誓言。』國王聽了這話，感到悲傷不樂，就讚歎說：『你雖然是畜生，卻有人的行為，我雖然是人，卻做了畜生的行為。』國王就長跪著解開象的束縛，讓它離去。 『當時，像就離去，供養父母十二年，父母去世后，它就回到王宮。國王看到象回來，更加高興，用七寶裝飾它的身體。國王要出門時，像就在前面引導，國王愛這頭象勝過太子，在眾象中最為突出，因此稱它為象幡。』

The Buddha told Ananda, 'This Brahmin, with a pure heart, praised the Buddha with a single verse. From then on, for thirteen kalpas, he will naturally receive rewards in heaven and among humans. He will always have a handsome appearance and eloquent speech, praised by people. He will not fall into the three evil realms or the eight difficulties. Eventually, he will all become Pratyekabuddhas, named Joyful.' All those present, upon hearing what the Buddha said, were filled with joy and sang praises of the Buddha's virtues. Ananda said to the Buddha, 'The Tathagata's merits are inconceivable. This Brahmin, with just one verse praising the Buddha, has gained such great merit so quickly.' The Buddha told Ananda, 'This Brahmin did not only gain such good benefits from praising me today. In a past life, there was a king in Varanasi named Vamadata. He went out hunting, with elephant soldiers, horse soldiers, and chariot soldiers following him. While hunting in the mountains, he obtained a white elephant, its body as white as snow, with a lovely luster and six tusks. The king was very pleased to have this elephant and entrusted it to the elephant trainer to train. At that time, the elephant trainer put shackles and reins on it and confined it with a large stick. Then, the elephant wept sadly, refusing to eat or drink for seven days. The elephant trainer was afraid, thinking, 'This is the king's elephant; if it doesn't eat or drink, it will die soon.' So he reported to the king, 'The white elephant we obtained refuses to eat or drink and is weeping sadly.' Upon hearing this, the king went to see it. The king asked the elephant, 'Why don't you eat?' The elephant spoke in human language and said to the king, 'My heart is troubled, and I only wish that Your Majesty could relieve my sorrow.' The king asked again, 'What is your sorrow?' The elephant replied to the king, 'I have parents who are old and frail and cannot walk. There is no one else to care for them. Only I provide for them and gather food. If I am confined here and cannot care for them, they will both die. That is why I am sad. If Your Majesty is merciful, please let me go so I can care for my parents until they pass away. I will surely return to serve Your Majesty and will not break this vow.' Upon hearing this, the king was saddened and unhappy. He praised the elephant, saying, 'Although you are an animal, you act like a human. Although I am a human, I have acted like an animal.' The king knelt down and released the elephant, letting it go. 'At that time, the elephant left and cared for its parents for twelve years. After its parents passed away, it returned to the royal palace. The king was even more pleased to see the elephant return and adorned its body with seven treasures. When the king went out, the elephant would lead the way. The king loved this elephant more than his own son. It was the most outstanding among all the elephants, and therefore it was named Elephant Banner.'

。時，有貧婆羅門欲詣王乞，便問人言：『作何方便可得財賄？』有人語之：『王有白象甚為敬愛，汝若能嘆此象者，乃可大得。』時，婆羅門伺王出時，在路傍住，即嘆白象而說偈言：

「『汝身甚姝好，　　猶若天帝象， 眾象相具足，　　福德甚巍巍。 形影無雙比，　　猶若白雪光， 身體甚難及，　　奇特不可量。』

「爾時，國王聞嘆白象，大用歡喜，賜婆羅門金錢五百，便用致富。」

佛告阿難：「爾時象幡者，則我身是。時婆羅門者，今此婆羅門是。爾時嘆我而得益利，用濟窮乏。今我成佛而復嘆我，獲其福報不可限量，因得濟度生死之難。」

阿難長跪前白佛言：「若使有人四句一頌讚嘆如來，當得幾許功德之報？」

佛告阿難：「正使億百千那術無數眾生皆得人身，悉得成就辟支佛道，設使有人供養是等諸辟支佛，衣被飲食醫藥床臥敷具滿百歲中，其人功德寧為多不？」

阿難白佛言：「甚多甚多，不可計量。」

「若使有人四句一偈，以歡喜心讚歎如來，所得功德，過於供養諸辟支佛得福德者，上百千萬倍億億無數倍，無以為喻。」

賢者阿難、一切大會，聞佛所說、皆大歡喜，繞佛三匝頭面作禮。

一時，佛在波羅奈國精舍中止。諸佛之法，晝三時、夜三時以正覺眼觀于眾生，誰應度者輒往度之。時，波羅奈王有輔相婆羅門，新取婦，甚為愛敬。其婦白夫：「與我一愿。」輔相答曰：「欲求何等，恣隨汝意。」婦即報言：「聽我施佛及比丘僧，手自斟酌，聽說經法

現代漢語譯本：當時，有個貧窮的婆羅門想要去見國王乞討，便問別人說：『用什麼方法可以得到財物？』有人告訴他：『國王有一頭非常喜愛的大白象，你如果能讚美這頭象，就可以得到很多賞賜。』當時，婆羅門等候國王出來時，在路旁站著，就讚美白象並說了偈語： 『你的身軀非常美好，就像天帝的坐騎一樣，各種美好的特徵都具備，福德非常高大。你的身影無與倫比，就像白雪一樣閃耀，你的身體難以企及，奇特得無法衡量。』 當時，國王聽到有人讚美白象，非常高興，賞賜給婆羅門五百金錢，他就因此變得富裕。 佛告訴阿難：『當時的象幡，就是我的前身。當時的婆羅門，就是現在的這個婆羅門。他當時讚美我而得到利益，用來救濟貧困。現在我成佛了，他又讚美我，獲得的福報是不可思議的，因此得以脫離生死的苦難。』 阿難長跪在佛前，對佛說：『如果有人用四句偈語讚歎如來，會得到多少功德的回報呢？』 佛告訴阿難：『即使有億百千那由他無數的眾生都得到人身，都成就了辟支佛的果位，假設有人供養這些辟支佛，用衣服、飲食、醫藥、床鋪、臥具，供養滿一百年，這個人得到的功德難道不多嗎？』 阿難對佛說：『非常多，非常多，無法計量。』 『如果有人用四句偈語，以歡喜心讚歎如來，所得到的功德，超過供養那些辟支佛所得到的福德，要多上百千萬倍億億無數倍，無法用比喻來形容。』 賢者阿難和所有在場的大眾，聽到佛所說的話，都非常歡喜，繞佛三圈，頭面觸地行禮。 一時，佛在波羅奈國的精舍中居住。諸佛的法則，白天三次、夜晚三次用正覺的眼睛觀察眾生，誰應該被度化就去度化他。當時，波羅奈國王有一位輔相婆羅門，新娶了妻子，非常愛敬她。他的妻子對丈夫說：『請答應我一個願望。』輔相回答說：『你想求什麼，都隨你的意願。』妻子就說：『請允許我佈施佛和比丘僧，親自斟酌供奉，聽聞佛法。』

English version: At that time, there was a poor Brahmin who wanted to go to the king to beg. He asked people, 'What method can I use to obtain wealth?' Someone told him, 'The king has a white elephant that he greatly loves. If you can praise this elephant, you can receive a great reward.' At that time, the Brahmin waited for the king to come out, stood by the road, and praised the white elephant, saying in verse: 'Your body is very beautiful, like the mount of the heavenly emperor. You possess all the excellent characteristics, and your merit is very great. Your form is unparalleled, shining like white snow. Your body is difficult to reach, and its uniqueness is immeasurable.' At that time, the king heard the praise of the white elephant and was very pleased. He gave the Brahmin five hundred gold coins, and he became wealthy because of it. The Buddha told Ananda, 'The elephant banner at that time was my former self. The Brahmin at that time is this Brahmin now. He benefited from praising me then, using it to relieve poverty. Now that I have become a Buddha, he praises me again, and the merit he gains is inconceivable, thus enabling him to escape the suffering of birth and death.' Ananda knelt before the Buddha and said, 'If someone praises the Tathagata with a four-line verse, how much merit will they receive in return?' The Buddha told Ananda, 'Even if countless beings, numbering in the billions, hundreds of thousands, and nayutas, all attained human form and all achieved the state of Pratyekabuddha, and if someone were to offer these Pratyekabuddhas clothing, food, medicine, beds, and bedding for a hundred years, would that person's merit be great?' Ananda replied to the Buddha, 'Very great, very great, immeasurable.' 'If someone praises the Tathagata with a four-line verse, with a joyful heart, the merit they gain exceeds the merit of offering to those Pratyekabuddhas by hundreds of millions, billions, and countless times, beyond any comparison.' The venerable Ananda and all those present, upon hearing what the Buddha said, were all very joyful. They circumambulated the Buddha three times and bowed their heads to the ground in reverence. At one time, the Buddha was residing in a monastery in the country of Varanasi. According to the Dharma of the Buddhas, three times during the day and three times during the night, they observe sentient beings with their eyes of perfect enlightenment, and whoever should be liberated, they go to liberate them. At that time, the king of Varanasi had a Brahmin minister who had recently taken a wife, whom he loved and respected very much. His wife said to her husband, 'Grant me one wish.' The minister replied, 'Whatever you desire, it shall be as you wish.' The wife then said, 'Allow me to make offerings to the Buddha and the Sangha of monks, personally serving them and listening to the Dharma.'

。」夫即可之：「從汝所欲。」

爾時，世尊知其應度，明旦晨朝著衣持缽往詣其家。輔相夫婦聞佛在外，歡喜踴躍即出奉迎，稽首佛足施設床座，請佛入坐供施甘饌。世尊食畢，輔相夫婦手自執水灌世尊手。於是如來洗手漱口已訖為說經法，贊施之德、持戒之福，天上人中封授自然，尊榮豪貴富樂無極。雖復高尊，諸欲自恣，不能得免三塗之苦。地獄之中火燒湯煮，刀山劍樹火車爐炭，刀鋸解析甚酷甚痛，不可具陳，餓鬼中苦，身瘦腹大咽細如針孔，骨節相敲共相切磨舉身火然，百千萬歲不聞水谷之名，飢渴甚困不可具說。畜生中苦，虎狼師子蛇蟒蝮蚖，更相殘害互相啖食，三塗之中惡心熾盛，無有善意大如毛髮，宛轉苦毒無有出期。唯舍諸欲，思惟正諦，爾乃得離眾苦毒耳。受三界身悉皆有苦，一切眾苦皆從習生，由習諸欲三毒之垢，諸行之報便有眾苦。斷絕三毒銷然諸欲則無諸行，眾行已盡則不受身，已無有身眾苦便滅。欲盡諸行一切縛者，唯當思惟八正之道。

佛為輔相夫婦說此法已，應時，夫婦歡喜踴躍入四正諦，即于佛前得須陀洹道。於是夫婦觀家如獄、見欲如火，不樂恩愛，長跪白佛：「愿為沙門。」佛即可之。鬚髮自墮，法衣在身，其夫便成沙門，婦即成比丘尼，俱隨佛後到于精舍。

爾時，世尊重為說法，三十七品諸禪三昧。思惟意解諸欲永盡，俱成羅漢六通清徹。時，諸比丘讚歎如來神力智慧，並復讚歎二阿羅漢：「甚奇甚特！在於尊豪便能放舍尊貴榮祿，其婦少壯棄欲舍樂，甚為難及

『丈夫』回答說：『就按你所希望的做吧。』 當時，世尊知道他們應該被度化，第二天早晨穿好衣服，拿著缽來到他們家。輔相夫婦聽到佛在外面，歡喜雀躍，立刻出來迎接，向佛陀的腳行禮，鋪設床座，請佛入座，供奉美味佳餚。世尊用完餐后，輔相夫婦親自執水為世尊洗手。於是，如來洗手漱口完畢后，為他們宣講佛法，讚美佈施的功德、持戒的福報，在天上人間自然獲得尊貴榮耀，富裕快樂無窮無盡。即使地位再高貴，諸欲再放縱，也不能免除三惡道的痛苦。地獄之中，火燒湯煮，刀山劍樹，火車爐炭，刀鋸解剖，極其殘酷痛苦，無法一一陳述。餓鬼道的痛苦，身體瘦弱，肚子巨大，咽喉細如針孔，骨節互相敲擊摩擦，全身燃燒，百千萬年聽不到水谷的名字，飢渴難耐，無法盡述。畜生道的痛苦，虎狼獅子，蛇蟒毒蛇，互相殘害，互相吞食。三惡道中，惡念熾盛，沒有一絲善意，宛轉于苦毒之中，沒有解脫之期。只有捨棄諸欲，思維正道，才能脫離眾苦。承受三界之身，都充滿痛苦，一切痛苦都從習性產生，由於習慣於各種慾望和三毒的污垢，各種行為的報應便產生各種痛苦。斷絕三毒，消除各種慾望，就沒有各種行為，各種行為已經結束，就不會再受身體，沒有身體，各種痛苦便會滅絕。想要斷絕各種行為，解脫一切束縛，只有思維八正道。 佛陀為輔相夫婦講完這些佛法后，他們立刻歡喜踴躍，進入四正諦，當即在佛前證得須陀洹果。於是，夫婦二人視家如監獄，見欲如火焰，不再貪戀恩愛，長跪在佛前說：『愿出家為沙門。』佛陀答應了他們。他們的鬚髮自然脫落，法衣穿在身上，丈夫便成了沙門，妻子便成了比丘尼，一同跟隨佛陀來到精舍。 當時，世尊又為他們說法，講述三十七道品、各種禪定三昧。他們思維理解，各種慾望永遠斷絕，都成了具有六神通的阿羅漢。當時，眾比丘讚歎如來的神力智慧，並讚歎兩位阿羅漢：『真是奇特！身處尊貴豪門，卻能放下尊貴榮祿，他的妻子年輕力壯，卻能拋棄慾望享樂，真是難能可貴！』

The husband replied: 'Do as you wish.' At that time, the World Honored One, knowing they were ready to be converted, the next morning, dressed in his robes and carrying his bowl, went to their house. The minister and his wife, hearing that the Buddha was outside, were overjoyed and immediately came out to greet him, bowed at the Buddha's feet, set up a seat, invited the Buddha to sit, and offered him delicious food. After the World Honored One finished eating, the minister and his wife personally poured water for the World Honored One to wash his hands. Then, after the Tathagata had washed his hands and rinsed his mouth, he preached the Dharma to them, praising the merits of giving, the blessings of keeping precepts, and the natural attainment of honor and wealth in heaven and among humans, with boundless riches and happiness. Even if one is of high status and indulges in all desires, one cannot escape the suffering of the three evil realms. In hell, there is burning with fire and boiling in hot water, mountains of knives and trees of swords, fiery chariots and charcoal furnaces, and dismemberment by saws, which is extremely cruel and painful, and cannot be fully described. The suffering in the realm of hungry ghosts is that the body is thin, the belly is huge, the throat is as narrow as a needle hole, the bones knock and grind against each other, the whole body is on fire, and for hundreds of millions of years, they do not hear the name of water or grain, and are extremely tormented by hunger and thirst, which cannot be fully described. The suffering in the realm of animals is that tigers, wolves, lions, snakes, pythons, and vipers harm and devour each other. In the three evil realms, evil thoughts are rampant, there is not a single good intention, and they are trapped in suffering without any hope of release. Only by abandoning all desires and contemplating the true path can one escape all suffering. All beings in the three realms experience suffering, and all suffering arises from habit. Due to the habit of various desires and the defilements of the three poisons, the retribution of various actions leads to various sufferings. By cutting off the three poisons and eliminating all desires, there will be no more actions. When all actions have ceased, one will no longer receive a body. When there is no body, all suffering will cease. To end all actions and be free from all bonds, one must contemplate the Eightfold Path. After the Buddha had spoken this Dharma to the minister and his wife, they were immediately overjoyed and entered the Four Noble Truths, and immediately attained the state of Srotapanna before the Buddha. Then, the couple viewed their home as a prison, saw desires as flames, and no longer craved affection. They knelt before the Buddha and said: 'We wish to become monks.' The Buddha agreed. Their hair and beards naturally fell off, and monastic robes appeared on their bodies. The husband became a monk, and the wife became a nun, and they both followed the Buddha to the monastery. At that time, the World Honored One again preached the Dharma to them, explaining the thirty-seven factors of enlightenment and various samadhis. They contemplated and understood, and all desires were forever extinguished, and they both became Arhats with the six supernatural powers. At that time, the monks praised the Buddha's divine power and wisdom, and also praised the two Arhats: 'How amazing and extraordinary! Being in a position of honor and wealth, they were able to give up their noble status and riches. His wife, young and strong, was able to abandon desires and pleasures, which is truly rare and difficult to achieve!'

佛告諸比丘：「此阿羅漢，乃前世時亦有好心，今意亦好。乃往過去無量世時，波羅奈國婆羅摩達王，王有輔相名比豆梨，為人慈仁，聰明博達靡所不通，唯以十善而用教化，王及臣民莫不咨受，王甚敬愛。時，海龍王名波留尼，王有夫人名摩那斯，王甚愛敬。於時，龍王欲至天上會於釋所，龍王持婦囑宮中五百婇女，無得嬈惱觸誤其意。龍王去後，於時，夫人坐自思惟宿命之事，憶念前世為人之時，毀失禁戒今墮龍中，即便不樂悲泣淚出。諸侍女輩見其不樂，咸共問之：『何以不樂？』夫人答言：『憶念先世本為人時，坐犯禁戒，今作龍身，受此毒惡丑穢之形。用為不樂。』問諸侍女：『作何方便，得脫龍身生於天上？』諸侍女言：『以龍之形含毒熾盛，求脫龍身生於天上，甚難甚難！求索人身尚不可得，況生天上？』中有一女而便答言：『我曾聞于閻浮提波羅奈國婆羅達王有一輔相，至為慈仁智慧無比，一切經典靡不通達，生天人中五道所趣悉皆知之，五戒十善而用教化。能往問之，乃知生天所行之法脫龍之行。』

「龍王來還，見於夫人顏色不樂，即便問言：『何以不樂？』夫人答言：『閻浮提波羅奈國婆羅達王，有一輔相名比豆梨，至為慈仁憐愍眾生，智慧無比，一切經籍靡不通達，欲得此心而用食之，欲得其血而欲飲之，若得此者我愁乃除。』龍王答言：『莫得憂愁，我當求索

佛陀告訴眾比丘：『這位阿羅漢，前世也懷有善心，今生心意也很好。在過去無量世時，波羅奈國有一位國王名叫婆羅摩達，國王有一位輔相名叫比豆梨，為人慈愛仁厚，聰明博學，無所不通，只用十善來教化民眾，國王和臣民沒有不聽從的，國王非常敬重愛戴他。當時，海龍王名叫波留尼，龍王有一位夫人名叫摩那斯，龍王非常愛敬她。當時，龍王想要到天上去拜見釋提桓因，龍王囑咐宮中的五百位婇女，不要打擾或觸犯夫人的心意。龍王離開后，當時，夫人坐著獨自思索前世的事情，回憶起前世做人時，因為毀壞禁戒而今墮落為龍，便感到不快樂，悲傷地流下眼淚。侍女們見她不快樂，都問她：『為什麼不快樂？』夫人回答說：『我回憶起前世做人時，因為犯了禁戒，現在做了龍身，承受這種毒惡醜陋的形體。因此感到不快樂。』她問侍女們：『有什麼辦法，可以脫離龍身而生到天上去？』侍女們說：『以龍的形體，含毒熾盛，想要脫離龍身而生到天上去，非常困難！想要得到人身尚且不可能，更何況是生到天上？』其中有一位侍女回答說：『我曾聽說在閻浮提波羅奈國，婆羅達王有一位輔相，非常慈愛仁厚，智慧無比，一切經典沒有不通達的，知道天人五道所去之處，用五戒十善來教化民眾。可以去問他，就能知道生到天上所應修行的法門，以及脫離龍身的方法。』 『龍王回來后，見夫人臉色不悅，便問：『為什麼不高興？』夫人回答說：『閻浮提波羅奈國，婆羅達王有一位輔相名叫比豆梨，非常慈愛憐憫眾生，智慧無比，一切經籍沒有不通達的，我想要得到他的心來吃，想要得到他的血來喝，如果得到這些，我的憂愁就會消除。』龍王回答說：『不要憂愁，我當去求取。』

The Buddha told the monks, 'This Arhat, in his past life, also had a good heart, and his intention is good now. In the immeasurable past, in the country of Varanasi, there was a king named Bāramadatta. The king had a minister named Biduri, who was kind and compassionate, intelligent and learned, and knew everything. He only used the ten virtues to teach the people. The king and his subjects all followed his teachings, and the king greatly respected and loved him. At that time, the Dragon King of the sea was named Pāruṇi, and the king had a wife named Manas. The king greatly loved and respected her. At that time, the Dragon King wanted to go to heaven to meet with Śakra. The Dragon King instructed the five hundred palace maids not to disturb or offend his wife's feelings. After the Dragon King left, the wife sat alone thinking about her past lives. She recalled that in her previous life as a human, she had broken the precepts and had now fallen into the form of a dragon. She felt unhappy and wept with sorrow. The maids, seeing her unhappiness, all asked her, 'Why are you unhappy?' The wife replied, 'I remember that in my previous life as a human, I broke the precepts, and now I have become a dragon, enduring this poisonous, evil, and ugly form. That is why I am unhappy.' She asked the maids, 'What can be done to escape the dragon's body and be born in heaven?' The maids said, 'With the form of a dragon, full of poison, it is very difficult to escape the dragon's body and be born in heaven! It is impossible to even obtain a human body, let alone be born in heaven!' One of the maids replied, 'I have heard that in the country of Varanasi in Jambudvipa, King Bharata has a minister who is very kind and compassionate, with unparalleled wisdom. He is versed in all the scriptures and knows where beings go in the five realms. He teaches using the five precepts and ten virtues. If we go and ask him, we will know the practices for being born in heaven and the way to escape the dragon's body.' 'When the Dragon King returned, he saw that his wife's face was unhappy, and he asked, 'Why are you unhappy?' The wife replied, 'In Jambudvipa, in the country of Varanasi, King Bharata has a minister named Biduri, who is very kind and compassionate to all beings, with unparalleled wisdom. He is versed in all the scriptures. I want to obtain his heart to eat and his blood to drink. If I obtain these, my sorrow will be gone.' The Dragon King replied, 'Do not worry, I will go and obtain them.'

。』於是龍王有親友夜叉，名曰不那奇，語夜叉言：『而我夫人聞閻浮提波羅奈國王有輔相名比豆梨，為人慈愍智慧第一，一切經籍莫不通暢，欲得此心並及其血而飲食之，為我索來。』持兩明珠而用與之，於是夜叉即便受教取明珠去，到閻浮提化作賈客，入波羅奈城捉摩尼珠，行人問之言：『汝持此珠欲賣之不？』答言：『不賣，欲用博戲。』即便白王：『外有賈客持二明珠，欲用博戲。』其王聞之大用歡喜，王自恃巧博必定得勝。王言：『將來。』即喚入宮。時，王問言：『欲愿何等？』夜叉答言：『我得勝者，持比豆梨與我；王若得勝，此珠屬王。』王便可之。諸臣左右咸皆難之。王利明珠，自恃巧博我必得勝，不用臣語，即便共博。夜叉得勝，得比豆梨。於時，夜叉捉比豆梨徑飛虛空。王失比豆梨大用愁憂，諸臣皆言：『王行五事亡國失位：一者博戲，二者嗜酒，三者耽荒女色惑于音樂，四者好出遊獵，五者不用忠諫。行此五事，王不得久。』

「於是夜叉擔比豆梨，到于山間便欲殺之。時，比豆梨問夜叉言：『何以殺我？』夜叉答言：『龍王夫人聞汝聰明智慧第一，為人慈仁，欲得汝血並及其心。是以殺汝。』比豆梨言：『汝之愚癡不解意趣。聞我智慧欲得我血者，欲得我法；欲得我心者，而欲得我心中智慧。共往見之，欲須何等，我盡與之。』時，比豆梨即為夜叉說：『人作惡有五事：一者作事倉卒而不審諦，二者后常多悔，三者多懷瞋恚無有慈心，四者惡名遠聞人所憎嫉不欲見之，五者死墮地獄、畜生、餓鬼。修善之人有五事好

現代漢語譯本：於是龍王有個親信夜叉，名叫不那奇，他告訴夜叉說：『我的夫人聽說閻浮提波羅奈國的國王有個輔相叫比豆梨，為人慈悲，智慧第一，一切經書沒有不通曉的，想要得到他的心和血來吃，你替我把他找來。』給了他兩顆明珠，夜叉就接受命令拿著明珠去了，到了閻浮提，化裝成商人，進入波羅奈城，拿著摩尼珠，路人問他說：『你拿著這珠子要賣嗎？』回答說：『不賣，要用來賭博。』就稟告國王說：『外面有個商人拿著兩顆明珠，要用來賭博。』國王聽了非常高興，國王自認為賭博技巧高超，一定能贏。國王說：『把他帶來。』就叫他進宮。當時，國王問他說：『你想要什麼？』夜叉回答說：『我贏了，就把比豆梨給我；如果國王贏了，這珠子就歸國王。』國王就答應了。大臣們都勸阻他。國王貪圖明珠，自認為賭博技巧高超，我一定能贏，不聽大臣的話，就和他賭博。夜叉贏了，得到了比豆梨。當時，夜叉抓著比豆梨就飛到空中。國王失去了比豆梨，非常憂愁，大臣們都說：『國王做了五件事，會亡國失位：一是賭博，二是嗜酒，三是沉迷女色和音樂，四是喜歡外出打獵，五是不聽忠言。做了這五件事，國王不會長久。』 現代漢語譯本：於是夜叉扛著比豆梨，到了山間，就想殺了他。當時，比豆梨問夜叉說：『為什麼要殺我？』夜叉回答說：『龍王夫人聽說你聰明智慧第一，為人慈悲，想要得到你的血和心。所以要殺你。』比豆梨說：『你真是愚蠢，不理解其中的意思。說想要我的智慧，其實是想要我的法；說想要我的心，其實是想要我心中的智慧。我們一起去見她，她想要什麼，我都給她。』當時，比豆梨就為夜叉說：『人作惡有五件事：一是做事倉促而不仔細，二是事後常常後悔，三是多懷嗔恨沒有慈悲心，四是惡名遠揚，被人憎恨嫉妒，不想見到他，五是死後墮入地獄、畜生、餓鬼。修善的人有五件好事』

English version: Then the Dragon King had a close friend, a Yaksha named Bu Naqi, who he told, 'My wife has heard that the King of Varanasi in Jambudvipa has a minister named Bi Douli, who is compassionate, the wisest, and knows all the scriptures. She wants to obtain his heart and blood to eat. Go and fetch him for me.' He gave him two bright pearls, and the Yaksha accepted the order and took the pearls. He went to Jambudvipa, disguised himself as a merchant, entered the city of Varanasi, and held the Mani pearls. A passerby asked him, 'Do you want to sell these pearls?' He replied, 'No, I want to use them for gambling.' He then reported to the King, 'There is a merchant outside with two bright pearls, who wants to use them for gambling.' The King was very pleased upon hearing this, as he was confident in his gambling skills and believed he would surely win. The King said, 'Bring him here.' He was then summoned to the palace. At that time, the King asked him, 'What do you desire?' The Yaksha replied, 'If I win, give me Bi Douli; if the King wins, these pearls belong to the King.' The King agreed. The ministers all tried to dissuade him. The King, greedy for the pearls and confident in his gambling skills, thought he would surely win, and did not listen to his ministers, and gambled with him. The Yaksha won and obtained Bi Douli. At that time, the Yaksha grabbed Bi Douli and flew into the sky. The King, having lost Bi Douli, was very worried, and the ministers all said, 'The King has done five things that will lead to the loss of his kingdom and position: first, gambling; second, indulging in alcohol; third, being addicted to women and music; fourth, enjoying hunting; and fifth, not listening to loyal advice. By doing these five things, the King will not last long.' English version: Then the Yaksha carried Bi Douli to the mountains, intending to kill him. At that time, Bi Douli asked the Yaksha, 'Why do you want to kill me?' The Yaksha replied, 'The Dragon King's wife has heard that you are the wisest and most compassionate, and she wants to obtain your blood and heart. That is why I am going to kill you.' Bi Douli said, 'You are truly foolish, not understanding the meaning. When she says she wants my wisdom, she actually wants my teachings; when she says she wants my heart, she actually wants the wisdom in my heart. Let's go see her together, and whatever she wants, I will give it to her.' At that time, Bi Douli then said to the Yaksha, 'There are five things that people do that are evil: first, acting hastily without careful consideration; second, often regretting afterwards; third, harboring anger and lacking compassion; fourth, having a bad reputation, being hated and envied, and not wanting to be seen; and fifth, falling into hell, the animal realm, and the realm of hungry ghosts after death. Those who cultivate goodness have five good things.'

。何等為五？一者所作審諦，以法自御而不卒暴，后無所悔；二者多慈愍心，無所加害；三者好名流佈聲震四遠；四者人皆敬愛猶若師父；五者死生天上及與人中，快樂無極。』

「於是夜叉聞其所說心即開解，頭面作禮稽首其足，即從比豆梨求受教誨。時，比豆梨為說十善生天之法。夜叉聞法，歡喜踴躍奉而行之。即將比豆梨至龍王所，夫人見比豆梨歡喜無量，頭面作禮稽首歸命，設施寶座供百味饌。於是比豆梨便為龍王及夫人，說於五道所行罪福：『攝身三惡，慈愍眾生無所傷害，除舍慳貪義讓不盜，觀欲瑕穢離於女色貞潔不淫；言常至誠無有虛欺，言常柔軟無粗獷辭，和其斗諍不訟彼此，語則應律不加綺飾；心常慈忍不起瞋恚，見人快善代用歡喜無嫉妒心，一心奉信佛法聖眾及至真式，明瞭罪福意無狐疑。行此十善具足無缺，便得生天，七寶宮殿所欲自然。不殺、不盜、不淫、不欺、絕酒不醉，五事具足生於人中，國王大姓長者之家，尊榮豪貴富樂無極。無有慈心殘害眾生，強劫人財盜竊非道，淫犯他妻愛慾情態無有厭足；妄言，兩舌，惡口罵詈，瞋恚嫉妒；不孝父母，不信三尊，背正向邪；行此諸惡死入地獄，燒炙榜笞，萬毒皆更痛不可言。負債不償，借貸不歸，抵突無信，憍慢自大，謗毀三寶，死墮畜生，驢馬駱駝、豬羊狗犬、師子虎狼、蚖蛇蝮蝎[蟲*(打-丁+片)]蝪及余禽獸，更相殘害毒心熾盛，宛轉受苦無有出期

『什麼是五種善行呢？第一，所作所為都經過審慎考慮，以法度約束自己而不魯莽急躁，事後不會後悔；第二，具有慈悲憐憫之心，不傷害任何眾生；第三，美名遠揚，聲震四方；第四，人們都尊敬愛戴，如同對待師父一般；第五，死後能夠往生天上或人間，享受無盡的快樂。』 『於是夜叉聽了這些話，心中豁然開朗，向比豆梨頂禮膜拜，請求接受教誨。當時，比豆梨為他講述了行十善業可以昇天的方法。夜叉聽聞佛法，歡喜踴躍，並決心奉行。他隨即帶領比豆梨去見龍王，龍王夫人見到比豆梨，歡喜無量，頂禮膜拜，恭敬地安排寶座，供奉各種美味佳餚。於是，比豆梨便為龍王和夫人講述了五道眾生所造的罪業和福報：『身行三惡，慈悲憐憫眾生，不傷害任何生命；捨棄慳吝貪婪，行義讓不偷盜；觀察慾望的污穢，遠離女色，保持貞潔不淫；言語常真實誠懇，沒有虛假欺騙；言語常柔和，沒有粗暴的言辭；調解紛爭，不與人爭訟；說話符合法度，不加虛飾；心中常懷慈忍，不起嗔恨；見到他人行善，隨喜讚歎，沒有嫉妒之心；一心奉信佛法僧三寶，以及至真至理，明瞭罪福，心中沒有疑惑。奉行這十善業，圓滿無缺，便能往生天上，擁有七寶宮殿，一切所需自然而得。不殺生、不偷盜、不邪淫、不妄語、不飲酒，這五件事都做到，便能投生人間，成為國王、大姓或長者之家，尊貴榮華，富足快樂，無有窮盡。沒有慈悲心，殘害眾生；強搶他人財物，偷盜不義之財；淫亂他人妻女，貪戀情慾，沒有厭足；妄語、兩舌、惡語謾罵，嗔恨嫉妒；不孝順父母，不信奉三寶，背離正道，走向邪路；行這些惡事，死後墮入地獄，遭受燒灼、鞭打，各種痛苦難以言說。欠債不還，借貸不歸，抵賴不守信用，驕傲自大，誹謗三寶，死後墮入畜生道，成為驢、馬、駱駝、豬、羊、狗、獅子、老虎、狼、蛇、蝎子、蜥蜴以及其他禽獸，互相殘殺，毒心熾盛，輾轉受苦，沒有出期。』

'What are the five? First, one acts with careful consideration, governing oneself by the Dharma without being rash, so that there is no regret afterward; second, one has a heart of great compassion, harming no living being; third, one's good name spreads far and wide, resounding in all directions; fourth, people respect and love one as if one were a teacher; fifth, after death, one is reborn in the heavens or among humans, enjoying boundless happiness.' 'Then the Yaksha, hearing these words, had his mind opened and understood. He bowed his head and paid homage at the feet of Bhiksu Pindola, requesting to receive teachings. At that time, Bhiksu Pindola explained the method of being reborn in heaven by practicing the ten good deeds. The Yaksha, hearing the Dharma, rejoiced and was determined to practice it. He then led Bhiksu Pindola to the Dragon King. The Dragon King's wife, seeing Bhiksu Pindola, was overjoyed and paid homage, respectfully arranging a jeweled seat and offering various delicacies. Thereupon, Bhiksu Pindola explained to the Dragon King and his wife the karmic consequences of the five realms: 'Restraining the three evils of the body, having compassion for all beings, harming no life; abandoning stinginess and greed, practicing generosity and not stealing; observing the impurity of desires, abstaining from sexual misconduct, maintaining chastity; speaking truthfully and sincerely, without falsehood or deception; speaking gently, without harsh words; resolving disputes, not engaging in quarrels; speaking in accordance with the Dharma, without embellishment; always having a heart of compassion and patience, not giving rise to anger; seeing others do good, rejoicing and praising them, without jealousy; wholeheartedly believing in the Buddha, Dharma, and Sangha, as well as the ultimate truth, understanding the consequences of good and evil, without doubt. Practicing these ten good deeds completely and without deficiency, one will be reborn in heaven, possessing jeweled palaces, and all needs will be naturally fulfilled. Not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, these five things, if practiced, will lead to rebirth among humans, in the families of kings, nobles, or elders, enjoying honor, wealth, and boundless happiness. Lacking compassion, harming living beings; forcibly taking others' wealth, stealing unjustly; engaging in sexual misconduct with others' wives, indulging in lust without satisfaction; lying, speaking divisively, using harsh language, being angry and jealous; not being filial to parents, not believing in the Three Jewels, turning away from the right path and towards evil; those who commit these evils will fall into hell after death, suffering burning, whipping, and all kinds of indescribable pain. Not repaying debts, not returning loans, being dishonest and unreliable, being arrogant and conceited, slandering the Three Jewels, after death, one will fall into the animal realm, becoming donkeys, horses, camels, pigs, sheep, dogs, lions, tigers, wolves, snakes, scorpions, lizards, and other birds and beasts, killing each other, with intense poisonous hearts, suffering endlessly without any hope of release.'

。慳貪嫉妒，不肯佈施不知衣食，不信三尊，慳火所燒，死墮餓鬼形體羸瘦，骨節相𢾊舉身火然，百千萬歲無有解時，晝夜飢渴初不曾聞水谷之名。唯行十善攝身口意，長得生天快樂無極。』

「於是龍王及與夫人、一切諸龍、悚然心驚毛豎，皆奉十善攝身口意持八關齋，諸龍歡喜。

「當於是時，金翅鳥王欲來啖龍，盡其神力而不能近。於是諸龍甚自欣慶怪未曾有。龍王，夫人，大海諸龍、一切夜叉、盡奉十善，莫不歡喜作禮稽首。龍王即問比豆梨言：『大師欲還閻浮提不？』答言：『欲還。』於是龍王即以栴檀摩尼明珠，及諸妙寶貢上菩薩；夫人、婇女、一切諸龍及諸夜叉，各各奉上異妙珍奇，還送比豆梨至波羅奈，稽首作禮歡喜辭去。大海諸龍及諸夜叉，毒心銷滅死皆生天。

「婆羅達王及諸群臣、一切人民，還得覲見師比豆梨，皆大歡喜，頭面作禮問訊起居。時，比豆梨為王具說本末如是。王及臣民，莫不歡喜嘆未曾有。於是比豆梨以摩尼珠舉著幢頭，至心求愿，即雨七寶衣被飲食遍閻浮提，無量臣民皆悉豐樂。

「時，天帝釋及與人王，大海龍王迦留金翅鳥王，各舍諸欲來在山澤，持齋坐禪自守身心，各各自言：『我得福多。』天王自言：『我舍天上諸欲之樂，今來在此攝身口意，我得福多。』人王復言：『我舍宮中諸欲之娛，來在此間守身口意，我得福多。』龍王復言：『我舍大海七寶宮殿諸欲之樂，今來在此守身口意，我得福多。』金翅鳥王亦復說言：『今此龍王是我之食，我今持齋攝身口意，無傷害心而不食之，我得福多

現代漢語譯本：『慳吝貪婪、嫉妒成性，不肯佈施，不知道衣食的來源，不相信佛法僧三寶，被慳吝的火焰所焚燒，死後會墮入餓鬼道，形體羸弱，骨節突出，全身燃燒著火焰，百千萬年都無法解脫，日夜飢渴，從未聽說過水和食物的名字。只有奉行十善，約束身口意，才能長久地升到天上，享受無盡的快樂。』 『於是龍王和他的夫人、所有的龍都驚恐萬分，汗毛豎立，都奉行十善，約束身口意，持守八關齋戒，眾龍都非常歡喜。 『當時，金翅鳥王想要來吞食龍，用盡神力也無法靠近。於是眾龍都非常高興，覺得從未有過這樣的事情。龍王、夫人、大海中的眾龍、所有的夜叉，都奉行十善，無不歡喜地作禮叩拜。龍王就問比豆梨說：『大師想要回到閻浮提嗎？』回答說：『想要回去。』於是龍王就用栴檀、摩尼明珠以及各種珍寶供奉菩薩；夫人、宮女、所有的龍以及夜叉，也都各自奉上不同的珍奇寶物，送比豆梨回到波羅奈，叩拜作禮，歡喜地告別。大海中的眾龍和夜叉，毒害之心都消除了，死後都升到了天上。 『婆羅達王和他的群臣、所有的人民，又得以見到比豆梨大師，都非常歡喜，頂禮問候，問候起居。當時，比豆梨為國王詳細地講述了事情的來龍去脈。國王和臣民，無不歡喜讚歎，覺得從未有過這樣的事情。於是比豆梨將摩尼寶珠舉到旗桿頂上，至誠地祈願，立刻就下起了七寶、衣服和食物，遍佈整個閻浮提，無數的臣民都變得富足快樂。 『當時，天帝釋和人王、大海龍王、迦留金翅鳥王，都捨棄了各種慾望，來到山澤之中，持齋坐禪，自我約束身心，各自都說：『我得到的福報最多。』天王自己說：『我捨棄了天上各種享樂，現在來到這裡約束身口意，我得到的福報最多。』人王又說：『我捨棄了宮中各種娛樂，來到這裡約束身口意，我得到的福報最多。』龍王又說：『我捨棄了大海七寶宮殿的各種享樂，現在來到這裡約束身口意，我得到的福報最多。』金翅鳥王也說：『現在這個龍王是我的食物，我現在持齋約束身口意，沒有傷害之心而不吃它，我得到的福報最多。』

English version: 『Miserly and greedy, jealous by nature, unwilling to give alms, not knowing the source of food and clothing, not believing in the Three Jewels of Buddhism, burned by the flames of miserliness, after death they will fall into the realm of hungry ghosts, with weak bodies, protruding bones, and their whole bodies burning with flames, unable to be liberated for hundreds of millions of years, hungry and thirsty day and night, never having heard the names of water and food. Only by practicing the ten virtues, restraining body, speech, and mind, can one ascend to heaven for a long time and enjoy endless happiness.』 『Then the Dragon King and his wife, and all the dragons, were terrified, their hair stood on end, and they all practiced the ten virtues, restraining body, speech, and mind, and observed the eight precepts, and all the dragons were very happy.』 『At that time, the Garuda King wanted to come and devour the dragons, but he could not get close even with all his divine power. Then the dragons were very happy and felt that they had never experienced such a thing. The Dragon King, his wife, the dragons in the sea, and all the Yakshas, all practiced the ten virtues, and they all happily bowed and prostrated. The Dragon King then asked Bidouli, 『Master, do you want to return to Jambudvipa?』 He replied, 『I want to return.』 Then the Dragon King offered sandalwood, Mani pearls, and various treasures to the Bodhisattva; the wife, the palace maids, all the dragons, and the Yakshas also offered various rare and precious treasures, and sent Bidouli back to Varanasi, bowing and prostrating, and happily bid farewell. The dragons and Yakshas in the sea, their poisonous hearts were eliminated, and after death they all ascended to heaven.』 『King Bharata and his ministers, and all the people, were able to see Master Bidouli again, and they were all very happy, bowing and greeting him, and asking about his well-being. At that time, Bidouli told the king in detail the whole story. The king and his ministers and people were all happy and praised it as unprecedented. Then Bidouli raised the Mani pearl to the top of the flagpole, and sincerely prayed, and immediately it rained down seven treasures, clothes, and food, all over Jambudvipa, and countless ministers and people became rich and happy.』 『At that time, the Emperor Sakra, the human king, the Dragon King of the sea, and the Garuda King, all abandoned their various desires and came to the mountains and marshes, observing fasts and meditating, restraining their bodies and minds, and each said: 『I have obtained the most merit.』 The Heavenly King said to himself: 『I have abandoned the pleasures of heaven, and now I have come here to restrain my body, speech, and mind, and I have obtained the most merit.』 The human king also said: 『I have abandoned the various entertainments in the palace, and have come here to restrain my body, speech, and mind, and I have obtained the most merit.』 The Dragon King also said: 『I have abandoned the various pleasures of the seven-treasure palace in the sea, and have come here to restrain my body, speech, and mind, and I have obtained the most merit.』 The Garuda King also said: 『Now this Dragon King is my food, but now I am observing fasts and restraining my body, speech, and mind, without any intention to harm him and not eating him, and I have obtained the most merit.』

。』於是四王各自嘆說意不決了，便相謂言：『今當共往問師比豆梨。』即往比豆梨所，頭面作禮，各白如是：『誰得福多？』菩薩答言：『汝等各豎四幢幡，青色白色黃色赤色。』即便受教豎四幢幡。菩薩問言：『其影異耶？一種色乎？』四王答言：『幡色各異，其影一色而無有異。』菩薩答言：『汝等四王各舍所欲，而來在此持戒自守，所得功德皆悉同等而無差特，如四色幡其影一類而無有異。』於時，四王聞其所言，各各意解歡喜踴躍。時，天帝釋即以天上劫波育衣奉上菩薩。於時，人王即以雜妙之寶，上于菩薩。大海龍王即以髻中摩尼寶珠，以上菩薩。金翅鳥王天金𢂀飾以貢菩薩。於時，四王皆大歡喜作禮而去。時，閻浮提一切民人、龍及夜叉，盡行十善。當是之時，世有壽終者盡皆生天，無有墮於三涂中者。」

佛告諸比丘：「爾時國師比豆梨者，今我身是。爾時龍王波留尼者，今輔相是。龍王夫人摩那斯者，今此輔相婦是。昔為龍時，從我聞法歡喜入心，得脫龍身生於天上。今我得佛，從我聞法歡喜意解，即便出家思惟智慧，諸欲永盡俱得羅漢。過去世時其心亦好，至於今世其心亦好。」時，諸比丘聞佛所說，皆大歡喜，為佛作禮

現代漢語譯本：於是四位天王各自嘆息，心中猶豫不決，便互相說道：『我們現在應當一起去請教比豆梨導師。』他們隨即前往比豆梨所在之處，向他頂禮，各自陳述道：『誰的福報最多？』菩薩回答說：『你們各自豎起四種顏色的旗幟，青色、白色、黃色、紅色。』他們便遵從教誨豎起了四種旗幟。菩薩問道：『旗幟的影子是不同的嗎？還是一種顏色？』四位天王回答說：『旗幟的顏色各不相同，但它們的影子卻是一種顏色，沒有任何差異。』菩薩回答說：『你們四位天王各自捨棄自己的慾望，來到這裡持戒自守，所獲得的功德都是相同的，沒有任何差別，就像四種顏色的旗幟，它們的影子卻是一種顏色，沒有任何差異。』當時，四位天王聽了菩薩的話，各自心領神會，歡喜雀躍。當時，天帝釋用天上的劫波育衣供奉菩薩。當時，人王用各種珍奇的寶物供奉菩薩。大海龍王用頭上的摩尼寶珠供奉菩薩。金翅鳥王用天金飾品供奉菩薩。當時，四位天王都非常高興，行禮后離去。當時，閻浮提所有的人民、龍和夜叉都奉行十善。在那時，世上壽命終結的人都升入天界，沒有墮入三惡道的。』 佛陀告訴眾比丘：『那時，國師比豆梨就是我現在的身軀。那時，龍王波留尼就是現在的輔相。龍王夫人摩那斯就是現在這位輔相的妻子。她過去做龍的時候，聽我說法，心生歡喜，脫離了龍身，轉生到天上。現在我成佛了，她聽我說法，心生歡喜，領悟了真諦，便出家修行，思惟智慧，諸欲永盡，都證得了阿羅漢果。過去世時她的心就很好，到了今世她的心也很好。』當時，眾比丘聽了佛陀所說，都非常歡喜，向佛陀頂禮。

English version: Then the four kings each sighed, feeling indecisive, and said to one another, 『Now we should go together to ask the teacher Bidouli.』 They immediately went to where Bidouli was, bowed their heads in respect, and each stated, 『Who has the most merit?』 The Bodhisattva replied, 『Each of you erect four banners, blue, white, yellow, and red.』 They then followed his instructions and erected the four banners. The Bodhisattva asked, 『Are the shadows different? Or are they of one color?』 The four kings replied, 『The colors of the banners are different, but their shadows are of one color and have no difference.』 The Bodhisattva replied, 『Each of you four kings has abandoned your desires and come here to uphold the precepts and guard yourselves. The merits you have gained are all equal and without distinction, just like the four-colored banners whose shadows are of one kind and without difference.』 At that time, the four kings, upon hearing his words, each understood and rejoiced with great delight. At that time, the Heavenly Emperor Sakra offered the Bodhisattva a heavenly robe of Kṣauma. At that time, the human king offered the Bodhisattva various exquisite treasures. The Dragon King of the Great Ocean offered the Bodhisattva a Mani jewel from his crown. The Garuda King offered the Bodhisattva heavenly golden ornaments. At that time, the four kings were all very happy, paid their respects, and departed. At that time, all the people, dragons, and yakshas of Jambudvipa practiced the ten virtues. At that time, all those who reached the end of their lives were reborn in the heavens, and none fell into the three evil realms.』 The Buddha told the monks, 『At that time, the national teacher Bidouli was my present body. At that time, the Dragon King Paruni was the present minister. The Dragon King』s wife, Manasi, is the present minister』s wife. When she was a dragon in the past, she heard me preach the Dharma, and her heart was filled with joy. She escaped the dragon body and was reborn in the heavens. Now that I have become a Buddha, she has heard me preach the Dharma, and her heart is filled with joy and understanding. She has then left home to cultivate, contemplate wisdom, and all her desires have been extinguished, and she has attained the Arhatship. In the past life, her heart was good, and in this life, her heart is also good.』 At that time, the monks, upon hearing what the Buddha had said, were all very happy and paid their respects to the Buddha.

The Sutra of the Buddha's Past Deeds as a Bodhisattva, Volume Two