T03n0156_大方便佛報恩經

大正藏第 03 冊 No. 0156 大方便佛報恩經

No. 156

大方便佛報恩經卷第一

失譯人名在後漢錄

序品第一

如是我聞：

一時，佛住王舍城耆阇崛山中，與大比丘眾二萬八千人俱——皆所作已辦，梵行已立，不受後有，如摩訶那伽，心得自在，其名曰：摩訶迦葉、須菩提、憍陳如、離越多訶多、富樓那彌多羅尼子、畢陵伽婆蹉、舍利弗、摩訶迦旃延、阿難、羅睺羅等。眾所知識菩薩摩訶薩三萬八千人俱——此諸菩薩久殖德本，于無量百千萬億諸佛所，常修梵行，成滿大愿，悉能通達百千禪定陀羅尼滿；不捨大悲，隨諸眾生，而能饒益；紹隆三寶，使不斷絕；能建法幢，為諸眾生作不請友；到大智岸，名稱普聞。其名曰：觀世音菩薩、得大勢菩薩、常精進菩薩、妙德菩薩、妙音菩薩、電光菩薩、普平菩薩、德首菩薩、須彌王菩薩、香象菩薩、大香象菩薩、持勢菩薩、越三界菩薩、常悲菩薩、寶掌菩薩、至光英菩薩、炎熾妙菩薩、寶月菩薩、大力菩薩、無量慧菩薩、跋陀和菩薩、師子吼菩薩、師子作菩薩、師子奮迅菩薩、滿愿菩薩、寶積菩薩、彌勒菩薩、文殊師利法王子等，百千眷屬俱。復有無量百千欲界諸天子等，各與眷屬俱，赍諸天上微妙香華，作天伎樂，住虛空中。諸天龍、夜叉、乾闥婆阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，各與若干百千眷屬俱，各禮佛足，退坐一面。爾時如來，大眾圍繞，供養恭敬，尊重讚歎。

爾時，阿難承佛威神，于晨朝時入王舍城，次第乞食

現代漢語譯本 《大方便佛報恩經》第一卷 後漢失譯人名 一時，佛住在王舍城附近的耆阇崛山中，與二萬八千位大比丘一同——他們都已完成修行，建立了清凈的德行，不再受後世輪迴之苦，如同大象一般，內心自在。他們的名字是：摩訶迦葉、須菩提、憍陳如、離越多訶多、富樓那彌多羅尼子、畢陵伽婆蹉、舍利弗、摩訶迦旃延、阿難、羅睺羅等。還有三萬八千位衆所周知的菩薩摩訶薩——這些菩薩早已積累了深厚的功德，在無量百千萬億諸佛處，常修清凈的德行，成就了偉大的誓願，都能通達百千種禪定和陀羅尼；他們不捨棄大悲心，隨順眾生，利益他們；繼承和發揚佛法僧三寶，使之不斷絕；能建立法幢，為眾生做不請之友；到達大智慧的彼岸，名聲廣佈。他們的名字是：觀世音菩薩、得大勢菩薩、常精進菩薩、妙德菩薩、妙音菩薩、電光菩薩、普平菩薩、德首菩薩、須彌王菩薩、香象菩薩、大香象菩薩、持勢菩薩、越三界菩薩、常悲菩薩、寶掌菩薩、至光英菩薩、炎熾妙菩薩、寶月菩薩、大力菩薩、無量慧菩薩、跋陀和菩薩、師子吼菩薩、師子作菩薩、師子奮迅菩薩、滿愿菩薩、寶積菩薩、彌勒菩薩、文殊師利法王子等，以及他們的百千眷屬。還有無量百千欲界諸天子等，各自帶著眷屬，拿著天上的美妙香花，演奏著天上的音樂，住在虛空中。諸天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，各自帶著若干百千眷屬，都禮拜佛的腳，然後退坐在一旁。那時，如來被大眾圍繞，接受供養、恭敬、尊重和讚歎。 那時，阿難接受佛的威神力，在早晨進入王舍城，依次乞食。

English version The Great Vaipulya Sutra of the Buddha's Requital of Kindness, Volume 1 Translator's name lost during the Later Han Dynasty Chapter 1: Introduction Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a great assembly of twenty-eight thousand monks—all of whom had completed their tasks, established pure conduct, were no longer subject to future existence, were like great nāgas, and had attained freedom of mind. Their names were: Mahākāśyapa, Subhūti, Ajñāta Kauṇḍinya, Revata Khadiravaniya, Pūrṇa Maitrāyaṇīputra, Piṇḍola Bhāradvāja, Śāriputra, Mahākātyāyana, Ānanda, Rāhula, and others. There were also thirty-eight thousand bodhisattva mahāsattvas known to the assembly—these bodhisattvas had long cultivated roots of merit, had constantly practiced pure conduct at the places of countless hundreds of thousands of millions of Buddhas, had fulfilled great vows, were all able to penetrate hundreds of thousands of samādhis and dhāraṇīs; they did not abandon great compassion, followed sentient beings, and were able to benefit them; they continued and promoted the Three Jewels, ensuring they would not be cut off; they were able to establish the banner of the Dharma, and were uninvited friends to all sentient beings; they had reached the shore of great wisdom, and their names were widely known. Their names were: Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Constant Progress Bodhisattva, Wondrous Virtue Bodhisattva, Wondrous Sound Bodhisattva, Lightning Light Bodhisattva, Universal Peace Bodhisattva, Virtue Head Bodhisattva, Mount Sumeru King Bodhisattva, Fragrant Elephant Bodhisattva, Great Fragrant Elephant Bodhisattva, Holder of Power Bodhisattva, Transcending the Three Realms Bodhisattva, Constant Compassion Bodhisattva, Treasure Palm Bodhisattva, Arriving at Light Glory Bodhisattva, Blazing Wondrous Bodhisattva, Treasure Moon Bodhisattva, Great Power Bodhisattva, Immeasurable Wisdom Bodhisattva, Bhadrapāla Bodhisattva, Lion's Roar Bodhisattva, Lion's Action Bodhisattva, Lion's Swiftness Bodhisattva, Wish-Fulfilling Bodhisattva, Treasure Accumulation Bodhisattva, Maitreya Bodhisattva, Mañjuśrī Dharma Prince, and others, along with hundreds of thousands of their retinues. There were also countless hundreds of thousands of devas from the desire realm, each with their retinues, carrying celestial exquisite fragrant flowers, playing celestial music, and dwelling in the empty space. The devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, and others, each with several hundred thousand retinues, all bowed at the Buddha's feet and then sat to one side. At that time, the Tathāgata was surrounded by the great assembly, receiving offerings, respect, reverence, and praise. At that time, Ānanda, empowered by the Buddha's majestic power, entered the city of Rājagṛha in the morning to beg for alms in sequence.

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。爾時，城中有一婆羅門子，孝養父母，其家衰喪，家計蕩盡，擔負老母，亦次第行乞，若得好食，香美果蓏，仰奉于母；若得惡食，萎菜乾果，而自食之。阿難見之，心生歡喜，偈贊此人：「善哉！善哉！善男子！供養父母，奇特難及！」

有一梵志是六師徒黨——其人聰辯，悉能通達四圍陀典、歷數算計、占相吉兇、陰陽改變，豫知人心。亦是大眾唱導之師，多人瞻奉；執著邪論，為利養故，殘滅正法，心懷嫉妒，毀佛法眾。語阿難言：「汝師瞿曇，諸釋種子，自言善好，有大功德，唯有空名，而無實行。汝師瞿曇實是惡人，適生一七，其母命終，豈非惡人也？逾出宮城，父王苦惱，生狂癡心，迷悶躄地，以水灑面，七日方能醒悟。『云何今日失我所生？』舉聲大哭，悲淚而言：『國是汝有。吾唯有汝一子，云何舍我，入于深山？』汝師瞿曇，不知恩分，而不顧錄，遂前而去，是故當知是不孝人。父王為立宮殿，納娶瞿夷，而不行婦人之禮，令其愁毒，是故當知無恩分人。」

阿難聞是語已，心生慚愧。乞食已，還詣佛所，頭面禮足，卻住一面，合掌白佛言：「世尊！佛法之中。頗有孝養父母不耶？」

佛語阿難：「誰教汝，令發是問？諸天神耶？人耶？非人耶？汝為自以智力問于如來耶？」

阿難言：「亦無諸天龍、鬼神、人及非人來見教也。曏者乞食，道逢六師徒黨薩遮尼干，見毀罵辱。」阿難即以上事向如來說。

爾時，世尊熙怡微笑，從其面門放五色光，過於東方無量百千萬億佛土

現代漢語譯本：當時，城裡有一個婆羅門子，他孝順父母。但家道衰落，家產蕩盡，他便揹著年邁的母親，也挨家挨戶地乞討。如果得到好的食物，香甜的水果，就恭敬地獻給母親；如果得到不好的食物，枯萎的蔬菜和乾果，就自己吃。阿難看到他，心裡非常高興，用偈語讚歎這個人：『好啊！好啊！善男子！供養父母，真是難能可貴！』 現代漢語譯本：有一個婆羅門，是六師外道的黨徒——這個人聰明善辯，精通四吠陀經典、曆法算術、占卜吉兇、陰陽變化，能預知人心。他也是大眾的引導者，很多人尊敬他；但他執著于邪說，爲了利益，殘害正法，心懷嫉妒，詆譭佛法僧。他對阿難說：『你的老師瞿曇，是釋迦族的後代，自稱善良美好，有大功德，其實只是虛名，沒有實際行動。你的老師瞿曇實際上是個惡人，剛出生七天，他的母親就去世了，難道不是惡人嗎？他離開王宮，他的父王痛苦不堪，精神失常，昏迷倒地，用水潑臉，七天才醒過來。他大聲哭喊：『為什麼今天失去了我所生的兒子？』悲傷地哭著說：『國家是你的。我只有你一個兒子，你為什麼要捨棄我，進入深山？』你的老師瞿曇，不知恩情，不顧念父母，就離開了，所以應當知道他是不孝之人。父王為他建造宮殿，娶了瞿夷，但他不行夫妻之禮，讓她憂愁痛苦，所以應當知道他是個無情無義的人。』 現代漢語譯本：阿難聽了這些話，心裡感到慚愧。乞食回來后，就去拜見佛陀，頂禮佛足，然後退到一邊，合掌對佛說：『世尊！佛法之中，有沒有孝養父母的教誨呢？』 現代漢語譯本：佛陀對阿難說：『是誰教你問這個問題的？是天神嗎？是人嗎？還是非人？還是你自己用智慧來問如來呢？』 現代漢語譯本：阿難說：『沒有天龍、鬼神、人或非人來教我。剛才乞食時，在路上遇到六師外道的徒黨薩遮尼干，他對我進行譭謗辱罵。』阿難就把剛才的事情向佛陀說了。 現代漢語譯本：這時，世尊面露喜悅的微笑，從他的面門放出五色光芒，照耀過東方無量百千萬億佛土。

English version: At that time, there was a Brahmin's son in the city who was filial to his parents. However, his family declined, and his property was exhausted. He carried his elderly mother on his back and went begging from door to door. If he obtained good food, fragrant and delicious fruits, he would respectfully offer them to his mother. If he obtained bad food, withered vegetables, and dried fruits, he would eat them himself. Ananda saw him and was very happy. He praised this person with a verse: 'Excellent! Excellent! Good man! To support your parents is truly rare and admirable!' English version: There was a Brahmin who was a follower of the six heretical teachers—this person was intelligent and eloquent, well-versed in the four Vedas, calendars, arithmetic, divination of good and bad omens, changes of yin and yang, and could foresee people's minds. He was also a leader of the masses, and many people respected him. However, he was attached to heretical views, and for the sake of profit, he harmed the true Dharma, harbored jealousy, and slandered the Buddha, Dharma, and Sangha. He said to Ananda: 'Your teacher Gautama, a descendant of the Shakya clan, claims to be good and virtuous, with great merit, but in reality, he is just a name without substance. Your teacher Gautama is actually an evil person. Just seven days after his birth, his mother died. Isn't that proof of his evil nature? When he left the palace, his father was in great pain, lost his mind, fainted to the ground, and had to be revived with water. It took him seven days to recover. He cried out loudly: 'Why have I lost the son I gave birth to today?' He wept sadly, saying: 'The kingdom is yours. I have only one son, why did you abandon me and go into the deep mountains?' Your teacher Gautama is ungrateful, does not care for his parents, and just left. Therefore, you should know that he is an unfilial person. His father built a palace for him and married him to Gopi, but he did not fulfill his duties as a husband, causing her to be sad and distressed. Therefore, you should know that he is an ungrateful and heartless person.' English version: Upon hearing these words, Ananda felt ashamed. After begging for food, he went to see the Buddha, bowed at his feet, and then stepped aside, joining his palms and saying to the Buddha: 'World Honored One! In the Buddha's teachings, is there any teaching about being filial to parents?' English version: The Buddha said to Ananda: 'Who taught you to ask this question? Was it a deva? A human? Or a non-human? Or did you use your own wisdom to ask the Tathagata?' English version: Ananda said: 'No deva, dragon, ghost, human, or non-human came to teach me. Just now, while begging for food, I met the followers of the six heretical teachers, Saccanigantha, who slandered and insulted me.' Ananda then told the Buddha about what had just happened. English version: At that time, the World Honored One smiled joyfully, and from his face, five-colored rays of light were emitted, illuminating countless hundreds of thousands of millions of Buddha lands in the east.

。彼有世界，名曰上勝，其佛號曰喜王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名嚴盛，其土平正，琉璃為地，黃金為繩，以界道側。七寶行樹，其樹皆高盡一箭道，花果枝葉次第莊嚴，微風吹動，出微妙音，眾生樂聞，無有厭足。處處皆有流泉浴池，其池清凈，金沙布底，八功德水盈滿其中；其池四邊有妙香花、波頭摩花、分陀利花、跋師迦花，青黃赤白，大如車輪而覆其上；其池水中，異類諸鳥相和而鳴，出微妙音，甚可愛樂；有七寶船亦在其中，而諸眾生自在遊戲。其樹林間，敷師子座，高一由旬，亦以七寶而校飾之，復以天衣重敷其上，燒天寶香，諸天寶花遍佈其地。喜王如來而坐其上，結加趺坐。

彼國菩薩無量億千，前後圍繞，卻住一面，合掌向于如來，異口同音，俱發聲言：「惟愿世尊哀慈憐愍，以何因緣有此光明？青黃赤白，其色輝艷，難可得喻，從西方來，照此大眾，其有遇斯光者，心意泰然。惟愿世尊斷我疑網。」

佛言：「諸善男子！諦聽！諦聽！善思念之。吾當為汝分別解說

現代漢語譯本：彼處有一個世界，名為上勝，那裡的佛名為喜王如來，是應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國度名為嚴盛，土地平坦方正，以琉璃為地，黃金為繩，用來界定道路兩側。有七寶行樹，樹木都高聳入雲，花朵、果實、枝葉次第排列，莊嚴美麗。微風吹拂，發出美妙的聲音，眾生聽了都感到快樂，沒有厭倦。處處都有流泉和浴池，池水清澈，池底鋪著金沙，充滿了八功德水；池塘四周有美妙的香花，如波頭摩花、分陀利花、跋師迦花，青、黃、赤、白，大如車輪，覆蓋在池塘之上；池水中，各種不同的鳥兒相互鳴叫，發出美妙的聲音，非常可愛；池中還有七寶船，眾生在其中自由自在地嬉戲。樹林間，鋪設著獅子座，高一由旬，也用七寶裝飾，上面鋪著天衣，燃燒著天寶香，天寶花遍佈地面。喜王如來坐在上面，結跏趺坐。 那個國度有無數的菩薩，前後圍繞著佛，站在一旁，合掌向著如來，異口同聲地說：『唯愿世尊慈悲憐憫，是什麼因緣有這樣的光明？青、黃、赤、白，光彩奪目，難以比喻，從西方而來，照耀著大眾，凡是遇到這光的人，內心都感到安寧。唯愿世尊解除我們的疑惑。』 佛說：『各位善男子！仔細聽！仔細聽！好好思考。我將為你們分別解說。』

English version: There exists a world named 'Supreme Victory,' where the Buddha is called Joy King Tathagata, worthy of offerings, perfectly enlightened, endowed with wisdom and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, Buddha, World Honored One. The country is named 'Magnificent Prosperity,' its land is flat and even, with lapis lazuli as the ground and golden ropes marking the sides of the roads. There are rows of seven-jeweled trees, all as tall as an arrow's flight, with flowers, fruits, and leaves arranged in a beautiful order. A gentle breeze blows, producing wonderful sounds that delight all beings, never tiring them. Everywhere there are flowing springs and bathing pools, the water clear, the bottom covered with golden sand, filled with the eight qualities of water; around the pools are fragrant flowers, such as padma, pundarika, and vasika, in blue, yellow, red, and white, as large as chariot wheels, covering the pools; in the water, various kinds of birds sing together, producing wonderful sounds, very lovely and delightful; there are also seven-jeweled boats in which beings play freely. In the groves, lion thrones are laid out, each a yojana high, also adorned with seven jewels, covered with celestial garments, with celestial incense burning and celestial flowers scattered on the ground. Joy King Tathagata sits upon one, in full lotus posture. In that country, countless billions of Bodhisattvas surround the Buddha, standing to one side, palms together, facing the Tathagata, and in unison they say: 'We beseech the World Honored One, with compassion and mercy, what is the cause of this light? Blue, yellow, red, and white, its colors are brilliant, beyond comparison, coming from the west, illuminating this assembly, and those who encounter this light feel peace in their hearts. We beseech the World Honored One to dispel our doubts.' The Buddha said: 'Good men! Listen carefully! Listen carefully! Reflect well on this. I will explain it to you in detail.'

。西方去此無量百千諸佛世界，有世界名娑婆，其中有佛，號曰釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大眾圍繞，今欲為諸大眾說《大方便大報恩經》，為欲饒益一切諸眾生故；為欲拔出一切眾生邪疑毒箭故；為欲令初發意菩薩堅固菩提不退轉故；為令一切聲聞、辟支佛究竟一乘道故；為諸大菩薩速成菩提，報佛恩故；欲令一切眾生念重恩故；欲令眾生越于苦海故；欲令眾生孝養父母故。以是因緣故，放斯光明。」

爾時，大眾中有十千菩薩，一一菩薩皆是大眾唱導之師，即從座起，偏袒右肩，右膝著地，叉手合掌，而白佛言：「惟愿世尊加威神力，令我等輩得往娑婆世界，親近供養釋迦牟尼如來，並欲聽大方便佛報恩微妙經典。」

爾時，彼佛告諸菩薩言：「善男子！汝往娑婆世界，若見彼佛，應生供養、恭敬、難遭之想。何以故？釋迦如來於無量百千萬億阿僧祇劫，難行苦行，發大悲願：『若我得成佛時，當於穢惡國土，山陵、堆阜、瓦礫、荊棘，其中眾生具足煩惱，五逆十惡，于中成佛而利益之，使斷一切苦，獲一切樂，成就法身，永盡無餘。』其佛本願如是。汝等今往，當如佛往，住如佛住。」

諸菩薩眾俱發聲言：「如世尊敕。」一一菩薩各將無量百千萬億諸菩薩眾，以為眷屬，前後圍繞，往詣娑婆世界。所經國土，六種震動，大光普照；虛空神天，雨曼陀羅花、摩訶曼陀羅花，放大光明；神足感動恒沙世界；復有無量百千萬種諸天伎樂，于虛空中不鼓自鳴

現代漢語譯本：在西方，經過無數百千個佛的世界，有一個世界名為娑婆。那裡有一尊佛，號為釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他被大眾圍繞，現在想要為大眾宣說《大方便大報恩經》，爲了利益一切眾生；爲了拔除一切眾生的邪見和疑惑的毒箭；爲了讓初發菩提心的菩薩堅定菩提心，永不退轉；爲了讓一切聲聞、辟支佛最終達到一乘之道；爲了讓大菩薩們迅速成就菩提，報答佛恩；爲了讓一切眾生銘記深重的恩情；爲了讓眾生超越苦海；爲了讓眾生孝養父母。因為這些因緣，所以才放出這樣的光明。 當時，大眾中有十千菩薩，每一位菩薩都是大眾的引導者。他們立即從座位上站起來，袒露右肩，右膝跪地，雙手合十，向佛稟告說：『唯愿世尊加持神力，讓我們能夠前往娑婆世界，親近供養釋迦牟尼如來，並且想要聽聞大方便佛報恩的微妙經典。』 當時，那尊佛告訴諸位菩薩說：『善男子！你們前往娑婆世界，如果見到那尊佛，應當生起供養、恭敬、難遭之想。為什麼呢？釋迦如來在無量百千萬億阿僧祇劫中，難行苦行，發下大悲願：『如果我得成佛時，應當在污穢惡劣的國土，山陵、土堆、瓦礫、荊棘之中，那裡的眾生充滿煩惱，犯下五逆十惡，在這樣的地方成佛，並且利益他們，使他們斷除一切痛苦，獲得一切快樂，成就法身，永遠不再有任何遺留。』那尊佛的本願就是這樣。你們現在前往，應當像佛一樣前往，像佛一樣安住。』 諸位菩薩都一起發出聲音說：『如世尊所敕。』每一位菩薩都帶領著無量百千萬億的菩薩大眾，作為眷屬，前後圍繞，前往娑婆世界。所經過的國土，發生六種震動，大光明普照；虛空中的神天，降下曼陀羅花、摩訶曼陀羅花，放出大光明；神足感動了恒河沙數的世界；還有無量百千萬種天上的樂器，在虛空中不敲自鳴。

English version: To the west, passing countless hundreds of thousands of Buddha worlds, there is a world named Saha. There, there is a Buddha, named Shakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. He is surrounded by the assembly, and now wishes to expound the 'Great Expedient Great Repaying Kindness Sutra' for the benefit of all sentient beings; to extract the poisonous arrows of wrong views and doubts from all sentient beings; to make the Bodhisattvas who have initially aroused the Bodhi mind firm in their Bodhi and never regress; to enable all Sravakas and Pratyekabuddhas to ultimately reach the One Vehicle Path; to enable the great Bodhisattvas to quickly achieve Bodhi and repay the Buddha's kindness; to make all sentient beings remember the deep kindness; to enable sentient beings to cross the sea of suffering; to enable sentient beings to be filial to their parents. Because of these causes and conditions, this light is emitted. At that time, among the assembly, there were ten thousand Bodhisattvas, each of whom was a guide for the assembly. They immediately rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, and said to the Buddha: 'We beseech the World Honored One to add your divine power, so that we may go to the Saha world, draw near to and make offerings to Shakyamuni Tathagata, and wish to hear the subtle and wonderful scriptures of the Great Expedient Buddha Repaying Kindness.' At that time, that Buddha said to the Bodhisattvas: 'Good men! When you go to the Saha world, if you see that Buddha, you should have thoughts of making offerings, respect, and that it is difficult to encounter. Why? Shakyamuni Tathagata, in countless hundreds of thousands of millions of Asankhya kalpas, practiced difficult and painful practices, and made a great vow: 'If I attain Buddhahood, I shall do so in a defiled and evil land, among mountains, mounds, rubble, and thorns, where sentient beings are full of afflictions, committing the five rebellious acts and the ten evil deeds. I will attain Buddhahood in such a place and benefit them, enabling them to cut off all suffering, obtain all happiness, achieve the Dharma body, and never have any remainder.' Such is the original vow of that Buddha. Now, when you go, you should go as the Buddha goes, and abide as the Buddha abides.' All the Bodhisattvas together said: 'As the World Honored One commands.' Each Bodhisattva led countless hundreds of thousands of millions of Bodhisattva assemblies as their retinue, surrounding them front and back, and went to the Saha world. The lands they passed through shook in six ways, and great light shone everywhere; the gods and deities in the sky rained down Mandarava flowers and Maha-mandarava flowers, emitting great light; their divine feet moved countless worlds like the sands of the Ganges; and there were also countless hundreds of thousands of kinds of heavenly music, playing in the sky without being struck.

。是諸菩薩等往詣耆阇崛山，到如來所，頭面禮足，繞佛三匝，卻住一面。

爾時，如來複放一光直照南方，過八十萬億諸佛國土，有世界名曰光德。彼中有佛，號曰思惟相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名善凈，其土平正，琉璃為地，黃金為繩，以界道側。七寶行樹，其樹皆高盡一箭道，華果枝葉，次第莊嚴，微風吹動，出微妙音，眾生樂聞，無有厭足。處處皆有流泉浴池，其池清凈，金沙布底，八功德水盈滿其中；其池四邊有妙香華、波頭摩華、分陀利華、跋師迦華，青黃赤白，大如車輪而覆其上；其池水中異類諸鳥，相和悲鳴，出微妙音，甚可愛樂；有七寶船亦在其中，而諸眾生自在遊戲。其樹林間敷師子座，高一由旬，亦以七寶而校飾之，復以天衣重敷其上，燒天寶香，諸天寶華遍佈其地。思惟相如來，而坐其上，結加趺坐。

彼國菩薩無量億千，前後圍繞，卻住一面，合掌向于如來，異口同音，俱發聲言：「惟愿世尊哀慈憐愍。以何因緣，有此光明？青黃赤白，其色輝艷，難可得喻。從北方來，照此大眾，其有遇斯光者，心意泰然。惟愿世尊斷我疑網。」

現代漢語譯本：這些菩薩們前往耆阇崛山，來到如來所在之處，以頭面禮拜佛足，繞佛三圈，然後退到一旁站立。 這時，如來再次放出一道光芒，直射南方，越過八十萬億個佛國，那裡有一個世界名為光德。那個世界中有一尊佛，名為思惟相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他的國度名為善凈，那裡的土地平坦方正，以琉璃為地，黃金為繩，用來界定道路兩側。七寶行樹，樹木都高聳入雲，花朵、果實、枝葉，次第排列，莊嚴美麗，微風吹動，發出微妙的聲音，眾生樂於聽聞，沒有厭倦。處處都有流泉浴池，池水清澈，池底鋪滿金沙，八功德水充滿其中；池塘四周有美妙的香花、波頭摩花、分陀利花、跋師迦花，青、黃、赤、白，大如車輪，覆蓋其上；池水中各種不同的鳥兒，相互應和鳴叫，發出美妙的聲音，非常可愛；其中還有七寶船，眾生在其中自由自在地嬉戲。樹林間鋪設著獅子座，高一由旬，也用七寶裝飾，上面又鋪上天衣，焚燒天寶香，各種天寶花遍佈地面。思惟相如來坐在上面，結跏趺坐。 那個國家的菩薩有無量億千，前後圍繞，退到一旁站立，合掌面向如來，異口同聲地說：『唯愿世尊慈悲憐憫。因為什麼因緣，有這樣的光明？青、黃、赤、白，光彩輝煌，難以比喻。從北方而來，照耀著大眾，凡是遇到這光芒的人，內心都感到安泰。唯愿世尊解除我們的疑惑。』

English version: These Bodhisattvas went to Mount Gṛdhrakūṭa, arrived at the place where the Tathāgata was, bowed their heads to the feet of the Buddha, circumambulated the Buddha three times, and then stood aside. At that time, the Tathāgata again emitted a ray of light, which shone directly to the south, passing over eighty million billion Buddha lands. There was a world named Light Virtue. In that world, there was a Buddha named Samantabhadra Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇāṃ, Buddha, Bhagavat. His country was named Good Purity, where the land was flat and square, with lapis lazuli as the ground and gold as ropes to define the sides of the roads. There were rows of seven-jeweled trees, all of which were very tall, with flowers, fruits, branches, and leaves arranged in order, beautifully adorned. A gentle breeze blew, producing subtle sounds that beings loved to hear and never tired of. Everywhere there were flowing springs and bathing pools, the water of which was clear, with golden sand at the bottom, and filled with the eight merits of water. Around the pools were beautiful fragrant flowers, padma flowers, pundarika flowers, and vasika flowers, blue, yellow, red, and white, as large as chariot wheels, covering the top. In the pools, various kinds of birds sang in harmony, producing subtle sounds that were very lovely. There were also seven-jeweled boats in which beings freely played. In the groves, lion seats were laid out, one yojana high, also adorned with seven jewels, and covered with heavenly garments. Heavenly incense was burned, and various heavenly flowers were scattered on the ground. Samantabhadra Tathāgata sat on it, in the lotus position. The Bodhisattvas of that country, numbering countless millions, surrounded him, standing aside, with their palms together, facing the Tathāgata, and said in unison: 『We beseech the World Honored One to have compassion and mercy. What is the cause of this light? Blue, yellow, red, and white, its colors are brilliant and difficult to describe. It comes from the north, illuminating the assembly, and those who encounter this light feel peace in their hearts. We beseech the World Honored One to dispel our doubts.』 The Buddha said: 『Good men! Listen carefully! Listen carefully! Think well about it. I will explain it to you separately.』

。北方去此無量百千諸佛世界，有世界號名娑婆，其中有佛，號曰釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大眾圍繞，今欲為諸大眾說《大方便大報恩經》，為欲饒益一切諸眾生故；為欲拔出一切眾生邪疑毒箭故；為欲令初發意菩薩堅固菩提不退轉故；為令一切聲聞辟支佛究竟一乘道故；為諸大菩薩速成菩提報佛恩故；欲令一切眾生念重恩故；欲令眾生越于苦海故；欲令眾生孝養父母故。以是因緣故，放斯光明。」

爾時大眾中有十千菩薩，一一菩薩皆是大眾唱導之師，即從座起，偏袒右肩，右膝著地，叉手合掌，而白佛言：「惟愿世尊加威神力，令我等輩得往娑婆世界，親近供養釋迦牟尼如來，並欲聽大方便佛報恩微妙經典。」

爾時彼佛告諸菩薩言：「善男子！汝往娑婆世界，若見彼佛，應生供養、恭敬、難遭之想。何以故？釋迦如來於無量百千萬億阿僧祇劫，難行苦行，發大悲願：『若我得成佛時，當於穢惡國土，山陵、堆阜、瓦礫、荊棘，其中眾生具足煩惱，五逆十惡，于中成佛而利益之，使斷一切苦，獲一切樂，成就法身，永盡無餘。』其佛本願如是。汝等今往，當如佛往，住如佛住。」

諸菩薩眾俱發聲言：「如世尊敕。」一一菩薩各將無量百千萬億諸菩薩眾，以為眷屬，前後圍繞，往詣娑婆世界。所經國土皆六種震動，大光普照；虛空神天雨曼陀羅華、摩訶曼陀羅華，放大光明，神足感動恒沙世界；復有無量百千萬種諸天伎樂，于虛空中，不鼓自鳴

現代漢語譯本：從北方經過無數百千個佛的世界，有一個世界名為娑婆，其中有一尊佛，名為釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大眾圍繞著他，現在想要為大眾宣說《大方便大報恩經》，爲了利益一切眾生；爲了拔除一切眾生的邪見疑惑之毒箭；爲了讓初發菩提心的菩薩堅定菩提心不退轉；爲了讓一切聲聞、辟支佛最終達到一乘道；爲了讓諸大菩薩快速成就菩提以報佛恩；想要讓一切眾生銘記深重的恩情；想要讓眾生超越苦海；想要讓眾生孝養父母。因為這些因緣，所以才放出這樣的光明。 當時大眾中有十千菩薩，每一位菩薩都是大眾的引導者，他們立即從座位上站起來，袒露右肩，右膝跪地，雙手合掌，向佛說道：『唯愿世尊加持神力，讓我們能夠前往娑婆世界，親近供養釋迦牟尼如來，並且想要聽聞大方便佛報恩的微妙經典。』 當時，那尊佛告訴諸位菩薩說：『善男子！你們前往娑婆世界，如果見到那尊佛，應當生起供養、恭敬、難得一見的想法。為什麼呢？釋迦如來在無數百千萬億阿僧祇劫中，難行苦行，發下大悲願：『如果我能夠成佛，應當在污穢惡劣的國土，山陵、土堆、瓦礫、荊棘之中，那裡的眾生充滿煩惱，犯下五逆十惡，在這樣的地方成佛並利益他們，使他們斷除一切痛苦，獲得一切快樂，成就法身，永遠不再有任何遺留。』那尊佛的本願就是這樣。你們現在前往，應當像佛一樣前往，像佛一樣安住。』 諸位菩薩都一起發出聲音說：『如世尊的教誨。』每一位菩薩各自帶領無數百千萬億的菩薩大眾，作為眷屬，前後圍繞，前往娑婆世界。所經過的國土都發生六種震動，大光明普照；虛空中的神天降下曼陀羅花、摩訶曼陀羅花，放出大光明，神足感動恒河沙數的世界；還有無數百千萬種天上的樂器，在虛空中，不用敲打就自己發出聲音。

English version: From the north, passing through countless hundreds of thousands of Buddha worlds, there is a world named Saha. Within it, there is a Buddha named Shakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devanam Manusyanam, Buddha, Bhagavan. Surrounded by a great assembly, he now wishes to expound the 'Great Expedient Great Repaying Kindness Sutra' for the benefit of all sentient beings; to extract the poisonous arrows of wrong views and doubts from all sentient beings; to make the Bodhisattvas who have initially aroused the Bodhi mind firm and unretreating; to enable all Sravakas and Pratyekabuddhas to ultimately attain the One Vehicle Path; to enable the great Bodhisattvas to quickly achieve Bodhi and repay the Buddha's kindness; to make all sentient beings remember the profound kindness; to enable sentient beings to cross the sea of suffering; to enable sentient beings to be filial to their parents. Because of these reasons, this light is emitted. At that time, among the assembly, there were ten thousand Bodhisattvas, each of whom was a leader of the assembly. They immediately rose from their seats, bared their right shoulders, knelt on their right knees, clasped their hands together, and said to the Buddha: 'We beseech the World Honored One to add your divine power, so that we may go to the Saha world, draw near to and make offerings to Shakyamuni Tathagata, and also wish to hear the subtle and wonderful scriptures of the Great Expedient Buddha Repaying Kindness.' At that time, that Buddha told the Bodhisattvas: 'Good men! When you go to the Saha world, if you see that Buddha, you should have thoughts of making offerings, respect, and that it is difficult to encounter. Why? Shakyamuni Tathagata, in countless hundreds of thousands of millions of Asankhya kalpas, practiced difficult and arduous practices, and made a great vow of compassion: 'If I attain Buddhahood, I shall do so in a defiled and evil land, among mountains, mounds, rubble, and thorns, where sentient beings are full of afflictions, committing the five rebellious acts and the ten evil deeds. I will attain Buddhahood in such a place and benefit them, causing them to cut off all suffering, obtain all happiness, achieve the Dharma body, and forever have nothing remaining.' Such is the original vow of that Buddha. Now that you are going, you should go as the Buddha goes, and abide as the Buddha abides.' All the Bodhisattvas together spoke: 'As the World Honored One commands.' Each Bodhisattva led countless hundreds of thousands of millions of Bodhisattvas as their retinue, surrounding them, and went to the Saha world. The lands they passed through all experienced six kinds of earthquakes, and great light shone everywhere. The gods and deities in the sky rained down Mandarava flowers and Maha-mandarava flowers, emitting great light, and their divine feet moved countless worlds like the sands of the Ganges. There were also countless hundreds of thousands of kinds of heavenly musical instruments, which, in the sky, played sounds without being struck.

爾時如來複放大光，直照西方，過無量百千萬億諸佛國土，有世界名凈住，其佛號曰日月燈光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名妙喜，其土平正，琉璃為地，黃金為繩，以界道側。七寶行樹，其樹皆高盡一箭道，華果枝葉次第莊嚴，微風吹動，出微妙音，眾生樂聞，無有厭足。處處皆有流泉浴池，其池清凈，金沙布底，八功德水盈滿其中；其池四邊有妙香華、波頭摩華、分陀利華、跋師迦華，青黃赤白，大如車輪而覆其上；其池水中有異類諸鳥，相和悲鳴，出微妙音，甚可愛樂；有七寶船亦在其中，而諸眾生自在遊戲。其樹林間敷師子座，高一由旬，亦以七寶而校飾之，復以天衣重敷其上，燒天寶香，諸天寶華遍佈其地。日月燈光如來，而坐其上，結加趺坐。

彼國菩薩無量億千，前後圍繞，卻住一面，合掌向于如來，異口同音，俱發聲言：「惟愿世尊哀慈憐愍。以何因緣有此光明？青黃赤白，其色暉艷，難可得喻，從東方來，照此大眾，其有遇斯光者，心意泰然。惟愿世尊斷我疑網。」

佛言：「諸善男子！諦聽！諦聽！善思念之，吾當為汝分別解說。東方去此無量百千諸佛世界，有世界號名娑婆，其中有佛，號曰釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大眾圍繞

於是，諸位菩薩前往耆阇崛山，來到如來所在之處，以頭面禮拜佛足，繞佛三圈，然後退到一旁站立。 這時，如來再次放出大光明，直接照向西方，穿過無量百千萬億個佛國，有一個世界名為凈住，那裡的佛號為日月燈光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名叫妙喜，那裡的土地平坦方正，以琉璃為地，用黃金為繩，劃分道路兩側。七寶行樹，樹木都高到一箭的距離，花朵、果實、枝葉依次排列，莊嚴美麗，微風吹動，發出微妙的聲音，眾生聽了都感到快樂，沒有厭倦。到處都有流泉浴池，池水清澈，池底鋪著金沙，充滿著八功德水；池塘四周有美妙的香花，波頭摩花、分陀利花、跋師迦花，青色、黃色、紅色、白色，大如車輪覆蓋在上面；池水中有各種不同的鳥類，互相鳴叫，發出美妙的聲音，非常可愛；還有七寶船也在其中，眾生在裡面自由自在地嬉戲。樹林間鋪設著獅子座，高一由旬，也用七寶裝飾，上面又鋪著天衣，燃燒著天寶香，各種天寶花遍佈地面。日月燈光如來坐在上面，結跏趺坐。 那個國家的菩薩有無量億千，前後圍繞著，退到一旁站立，合掌面向如來，異口同聲地說：『唯愿世尊慈悲憐憫。是什麼因緣有這樣的光明？青色、黃色、紅色、白色，光彩鮮艷，難以比喻，從東方而來，照耀著我們大眾，凡是遇到這光的人，內心都感到安寧。唯愿世尊解除我們的疑惑。』 佛說：『各位善男子！仔細聽！仔細聽！好好思考，我將為你們分別解說。從這裡向東方，經過無量百千個佛世界，有一個世界名為娑婆，那裡有一尊佛，號為釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大眾圍繞著他。』

Then, those Bodhisattvas went to Mount Gṛdhrakūṭa, arrived at the place of the Tathāgata, bowed their heads to his feet, circumambulated the Buddha three times, and then stood aside. At that time, the Tathāgata again emitted a great light, which shone directly to the west, passing through countless hundreds of thousands of millions of Buddha lands. There was a world named Pure Abode, and its Buddha was named Sun Moon Lamp Light Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇāṃ, Buddha, Bhagavat. The country was named Wonderful Joy, its land was flat and even, with lapis lazuli as the ground, and gold as ropes to mark the sides of the roads. There were rows of seven-jeweled trees, all as high as an arrow's distance, with flowers, fruits, and leaves arranged in order, beautifully adorned. A gentle breeze blew, producing subtle sounds that delighted all beings, without any satiety. Everywhere there were flowing springs and bathing pools, the water clear, the bottom covered with golden sand, filled with the eight merits of water; around the pools were wonderful fragrant flowers, padma flowers, pundarika flowers, and vasika flowers, blue, yellow, red, and white, as large as chariot wheels covering them; in the pools were various kinds of birds, singing together, producing subtle sounds, very lovely and delightful; there were also seven-jeweled boats in them, where beings freely played. In the groves, lion seats were laid out, one yojana high, also decorated with seven jewels, and covered with heavenly garments, burning heavenly incense, and heavenly flowers scattered all over the ground. Sun Moon Lamp Light Tathāgata sat upon it, in the lotus position. The Bodhisattvas of that country, countless millions, surrounded him, standing aside, with their palms together, facing the Tathāgata, and in unison, they said: 'We beseech the World Honored One to have compassion and mercy. What is the cause of this light? Blue, yellow, red, and white, its colors are brilliant, difficult to describe, coming from the east, illuminating this assembly, and those who encounter this light feel peace in their hearts. We beseech the World Honored One to dispel our doubts.' The Buddha said: 'Good men! Listen carefully! Listen carefully! Think well, and I will explain it to you. To the east of here, passing through countless hundreds of thousands of Buddha worlds, there is a world named Saha, and there is a Buddha there, named Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇāṃ, Buddha, Bhagavat, surrounded by a great assembly.'

。今欲為諸大眾說《大方便大報恩經》，為欲饒益一切諸眾生故；為欲拔出一切眾生邪疑毒箭故；為欲令初發意菩薩堅固菩提不退轉故；為令一切聲聞辟支佛究竟一乘道故；為諸大菩薩速成菩提報佛恩故；欲令一切眾生念重恩故；欲令眾生越于苦海故；欲令眾生孝養父母故。以是因緣故，放斯光明。」

爾時大眾中有十千菩薩，一一菩薩皆是大眾唱導之師，即從坐起，偏袒右肩，右膝著地，叉手合掌而白佛言：「惟愿世尊加威神力，令我等輩得往娑婆世界，親近供養釋迦牟尼如來，並欲聽大方便佛報恩微妙經典。」

諸菩薩眾俱發聲言：「如世尊敕。」一一菩薩各將無量百千萬億諸菩薩眾，以為眷屬，前後圍繞，往詣娑婆世界。所經國土皆六種震動，大光普照；虛空神天雨曼陀羅華、摩訶曼陀羅華，放大光明，神足感動恒沙世界；復有無量百千萬種諸天伎樂，于虛空中，不鼓自鳴。是諸菩薩等往詣耆阇崛山，到如來所，頭面禮足，繞佛三匝，卻住一面

現代漢語譯本：現在我想為各位大眾宣說《大方便大報恩經》，是爲了利益一切眾生；爲了拔除一切眾生心中的邪見和疑惑的毒箭；爲了讓初發菩提心的菩薩堅定菩提心，永不退轉；爲了讓一切聲聞和辟支佛最終達到一乘道；爲了讓各位大菩薩迅速成就菩提，報答佛恩；爲了讓一切眾生銘記深重的恩情；爲了讓眾生超越苦海；爲了讓眾生孝養父母。因為這些因緣，所以才放出這樣的光明。 當時，大眾中有十千位菩薩，每一位菩薩都是大眾的引導者，他們立即從座位上站起來，袒露右肩，右膝跪地，雙手合十，向佛稟告說：『唯愿世尊加持神力，讓我們能夠前往娑婆世界，親近供養釋迦牟尼如來，並且想聽聞大方便佛報恩的微妙經典。』 當時，那位佛告訴諸位菩薩說：『善男子！你們前往娑婆世界，如果見到那位佛，應當生起供養、恭敬和難遭難遇的想法。為什麼呢？釋迦如來在無量百千萬億阿僧祇劫中，難行苦行，發下大悲願：『如果我成就佛道，應當在污穢惡劣的國土，山陵、土堆、瓦礫、荊棘之中，那裡的眾生充滿煩惱，犯下五逆十惡，在這樣的地方成佛，並且利益他們，使他們斷除一切痛苦，獲得一切快樂，成就法身，永遠不再有任何遺留。』那位佛的本願就是這樣。你們現在前往，應當像佛一樣前往，像佛一樣安住。』 諸位菩薩都一起發出聲音說：『如世尊的教誨。』每一位菩薩各自帶領無量百千萬億的菩薩大眾，作為眷屬，前後圍繞，前往娑婆世界。所經過的國土都發生六種震動，大光明普照；虛空中的神天降下曼陀羅花、摩訶曼陀羅花，放出大光明，神足感動恒河沙數的世界；又有無量百千萬種天上的樂器，在虛空中，不用敲打就自己發出聲音。這些菩薩等前往耆阇崛山，到達如來所在的地方，頭面禮足，繞佛三圈，然後退到一邊站立。

English version: Now, I wish to expound the 'Great Expedient Great Repaying Kindness Sutra' for the sake of benefiting all sentient beings; for the sake of extracting the poisonous arrows of wrong views and doubts from all sentient beings; for the sake of making Bodhisattvas who have just awakened their minds firm in their Bodhi and not regress; for the sake of enabling all Sravakas and Pratyekabuddhas to ultimately reach the One Vehicle Path; for the sake of enabling all great Bodhisattvas to quickly achieve Bodhi and repay the Buddha's kindness; for the sake of making all sentient beings remember the profound kindness; for the sake of enabling sentient beings to transcend the sea of suffering; for the sake of enabling sentient beings to be filial to their parents. It is because of these causes and conditions that this light is emitted. At that time, among the assembly, there were ten thousand Bodhisattvas, each of whom was a guide for the assembly. They immediately rose from their seats, bared their right shoulders, knelt on their right knees, and with their palms joined, addressed the Buddha, saying: 'We beseech the World Honored One to add your divine power, so that we may go to the Saha world, draw near to and make offerings to Sakyamuni Tathagata, and also wish to hear the profound and subtle sutra of the Great Expedient Buddha repaying kindness.' At that time, that Buddha told the Bodhisattvas, saying: 'Good men! When you go to the Saha world, if you see that Buddha, you should give rise to thoughts of making offerings, reverence, and that it is difficult to encounter. Why is that? Sakyamuni Tathagata, in immeasurable hundreds of thousands of millions of asamkhya kalpas, practiced difficult ascetic practices and made a great vow: 'If I attain Buddhahood, I shall do so in a defiled and evil land, among mountains, hills, mounds, rubble, and thorns, where sentient beings are full of afflictions, committing the five rebellious acts and the ten evil deeds. I will attain Buddhahood in such a place and benefit them, causing them to cut off all suffering, obtain all happiness, achieve the Dharma body, and be forever without any remainder.' Such is the original vow of that Buddha. Now, when you go, you should go as the Buddha goes, and abide as the Buddha abides.' All the Bodhisattvas together spoke, saying: 'As the World Honored One commands.' Each Bodhisattva led immeasurable hundreds of thousands of millions of Bodhisattva assemblies as their retinue, surrounding them front and back, and went to the Saha world. The lands they passed through all experienced six kinds of earthquakes, and great light illuminated everywhere; the gods and deities in the sky rained down Mandarava flowers and Maha-mandarava flowers, emitting great light, and their divine feet moved countless worlds like the sands of the Ganges; there were also immeasurable hundreds of thousands of kinds of heavenly music, which played themselves in the sky without being struck. These Bodhisattvas went to Mount Grdhrakuta, arrived at the place where the Tathagata was, bowed their heads to his feet, circumambulated the Buddha three times, and then stood to one side.

。

爾時釋迦如來五色光明照于北方，過五百萬億那由他諸佛國土，有世界名自在稱王，其中有佛，號曰紅蓮華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名離垢，其土清凈，琉璃為地，黃金為繩，以界道側。七寶行樹，其樹皆高盡一箭道，華果枝葉次第莊嚴，微風吹動，出微妙音，眾生樂聞，無有厭足。處處皆有流泉浴池，其池清凈，金沙布底，八功德水盈滿其中；其池四邊有妙香華、波頭摩華、分陀利華、跋師迦華，青黃赤白，大如車輪而覆其上；其池中有異類諸鳥，相和悲鳴，出微妙音，甚可愛樂；有七寶船亦在其中，而諸眾生自在遊戲。其樹林間敷師子座，高一由旬，亦以七寶而校飾之，復以天衣重敷其上，燒天寶香，諸天寶華遍佈其地。紅蓮華光如來而坐其上，結加趺坐。

彼國菩薩無量億千，前後圍繞，卻住一面，合掌向于如來，異口同音，俱發聲言：「惟愿世尊哀慈憐愍，以何因緣有此光明？青黃赤白，其色暉艷，難可得喻，從南方來，照此大眾，其有遇斯光者，心意泰然。惟愿世尊斷我疑網。」

佛言：「善男子！諦聽！諦聽！善思念之，吾當為汝分別解說。南方去此無量百千諸佛世界，有世界號曰娑婆，其中有佛，號曰釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大眾圍繞

現代漢語譯本：當時，釋迦如來從北方發出五色光芒，照耀過五百萬億那由他個佛國，有一個世界名為自在稱王，那裡有一尊佛，號為紅蓮華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他的國名叫離垢，國土清凈，以琉璃為地，黃金為繩，用來界定道路兩側。七寶行樹，樹木都高到一箭射程，花朵、果實、枝葉依次排列，莊嚴美麗，微風吹動，發出美妙的聲音，眾生聽了都感到快樂，沒有厭倦。到處都有流動的泉水和沐浴的池塘，池水清澈，池底鋪著金沙，充滿了八功德水；池塘四周有美妙的香花，波頭摩花、分陀利花、跋師迦花，青色、黃色、紅色、白色，大如車輪覆蓋在上面；池塘里有各種不同的鳥類，互相鳴叫，發出美妙的聲音，非常可愛；還有七寶船也在其中，眾生在裡面自由自在地嬉戲。樹林間鋪設著獅子座，高一由旬，也用七寶裝飾，上面鋪著天衣，燃燒著天寶香，各種天寶花遍佈地面。紅蓮華光如來坐在上面，結跏趺坐。 那個國家的菩薩有無量億千，前後圍繞著佛，退到一邊，合掌向著如來，異口同聲地說：『唯愿世尊慈悲憐憫，是什麼因緣有這樣的光明？青色、黃色、紅色、白色，光彩鮮艷，難以比喻，從南方而來，照耀著我們大眾，凡是遇到這光芒的人，內心都感到安寧。唯愿世尊解除我們的疑惑。』 佛說：『善男子！仔細聽！仔細聽！好好思考，我將為你們分別解說。南方距離這裡有無量百千個佛的世界，有一個世界叫做娑婆，那裡有一尊佛，號為釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大眾圍繞著他。』

English version: At that time, the Tathagata Shakyamuni emitted five-colored light from the north, illuminating over five million billion nayutas of Buddha lands. There was a world named 'Free King,' where there was a Buddha named Red Lotus Light Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Shasta deva-manushyanam, Buddha, Bhagavan. His country was called 'Immaculate,' its land was pure, with lapis lazuli as the ground, and golden ropes to demarcate the sides of the roads. Seven-jeweled rows of trees, all as tall as an arrow's flight, with flowers, fruits, and leaves arranged in order, beautifully adorned. A gentle breeze stirred, producing subtle sounds, which the beings delighted to hear, without satiety. Everywhere there were flowing springs and bathing pools, the water clear, the bottom covered with golden sand, filled with the eight merits of water; around the pools were wondrous fragrant flowers, padma flowers, pundarika flowers, and vasika flowers, blue, yellow, red, and white, as large as chariot wheels covering them; in the pools were various kinds of birds, singing in harmony, producing subtle sounds, very lovely and delightful; there were also seven-jeweled boats in them, where beings freely played. In the groves of trees were lion thrones, one yojana high, also adorned with seven jewels, covered with celestial garments, burning celestial incense, and celestial flowers scattered all over the ground. The Red Lotus Light Tathagata sat upon it, in full lotus posture. The Bodhisattvas of that country, numbering countless billions, surrounded the Buddha, standing to one side, with palms joined, facing the Tathagata, speaking in unison: 'We beseech the World Honored One, with compassion and mercy, what is the cause of this light? Blue, yellow, red, and white, its colors are brilliant, beyond comparison, coming from the south, illuminating this assembly, those who encounter this light feel peace in their hearts. We beseech the World Honored One to dispel our doubts.' The Buddha said: 'Good men! Listen carefully! Listen carefully! Think well, and I will explain it to you. To the south, beyond countless hundreds of thousands of Buddha worlds, there is a world called Saha, where there is a Buddha named Shakyamuni Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Shasta deva-manushyanam, Buddha, Bhagavan, surrounded by a great assembly.'

。今欲為諸大眾說《大方便大報恩經》，為欲饒益一切諸眾生故；為欲拔出一切眾生邪疑毒箭故；為欲令初發意菩薩堅固菩提不退轉故；為令一切聲聞辟支佛究竟一乘道故；為諸大菩薩速成菩提報佛恩故；欲令一切眾生念重恩故；欲令眾生越于苦海故；欲令眾生孝養父母故。以是因緣，故放斯光明。」

爾時大眾中有十千菩薩，一一菩薩，皆是大眾唱導之師，即從座起，偏袒右肩，右膝著地，叉手合掌而白佛言：「唯愿世尊加威神力，令我等輩得往娑婆世界，親近供養釋迦牟尼如來，並欲聽大方便佛報恩微妙經典。」

諸菩薩眾俱發聲言：「如世尊敕。」一一菩薩各將無量百千萬億諸菩薩眾，以為眷屬，前後圍繞，往詣娑婆世界。所經國土皆六種震動，大光普照；虛空神天雨曼陀羅華、摩訶曼陀羅華，放大光明；神足感動恒沙世界。復有無量百千萬種諸天伎樂，于虛空中不鼓自鳴。是諸菩薩等往詣耆阇崛山，到如來所，頭面禮足，繞佛三匝，卻住一面。乃至四維上下十方諸來大菩薩摩訶薩眾，各與若干百千眷屬俱至如來所，供養恭敬，尊重讚歎，異口同音各說百千偈頌讚嘆于佛

現代漢語譯本：現在我想為各位大眾宣說《大方便大報恩經》，是爲了利益一切眾生；爲了拔除一切眾生邪見疑惑的毒箭；爲了使初發菩提心的菩薩堅定菩提心不退轉；爲了使一切聲聞、辟支佛最終達到一乘道；爲了使諸大菩薩快速成就菩提以報佛恩；爲了使一切眾生銘記深重的恩情；爲了使眾生超越苦海；爲了使眾生孝養父母。因為這些因緣，所以才放出這樣的光明。 當時大眾中有十千菩薩，每一位菩薩都是大眾的引導者，他們立即從座位上站起來，袒露右肩，右膝跪地，雙手合十，向佛稟告說：『唯愿世尊加持神力，使我們能夠前往娑婆世界，親近供養釋迦牟尼如來，並且想聽聞大方便佛報恩的微妙經典。』 當時，那尊佛告訴諸位菩薩說：『善男子！你們前往娑婆世界，如果見到那尊佛，應當生起供養、恭敬、難遭之想。為什麼呢？釋迦如來在無量百千萬億阿僧祇劫中，難行苦行，發大悲願：『如果我得成佛時，應當在污穢惡劣的國土，山陵、土堆、瓦礫、荊棘之中，那裡的眾生充滿煩惱，犯下五逆十惡，在這樣的地方成佛並利益他們，使他們斷除一切痛苦，獲得一切快樂，成就法身，永遠徹底地消除煩惱。』那尊佛的本願就是這樣。你們現在前往，應當像佛一樣前往，像佛一樣安住。』 諸位菩薩都一起發出聲音說：『如世尊的教誨。』每一位菩薩各自帶領無量百千萬億的菩薩大眾，作為眷屬，前後圍繞，前往娑婆世界。所經過的國土都發生六種震動，大光明普照；虛空中的神天降下曼陀羅花、摩訶曼陀羅花，放出大光明；神足感動了恒河沙數的世界。又有無量百千萬種天樂，在虛空中不擊自鳴。這些菩薩等前往耆阇崛山，到達如來所在之處，頭面禮足，繞佛三圈，退到一邊站立。乃至四維上下十方前來的諸大菩薩摩訶薩眾，各自帶領若干百千眷屬，一同來到如來所在之處，供養恭敬，尊重讚歎，異口同聲地各自說出百千偈頌來讚歎佛陀。

English version: Now, I wish to expound the 'Great Expedient Great Gratitude Sutra' for the sake of benefiting all sentient beings; for the sake of extracting the poisonous arrows of wrong views and doubts from all sentient beings; for the sake of making Bodhisattvas who have initially aspired to enlightenment firm in their Bodhi mind and not regress; for the sake of enabling all Sravakas and Pratyekabuddhas to ultimately attain the One Vehicle Path; for the sake of enabling all great Bodhisattvas to quickly achieve enlightenment and repay the Buddha's kindness; for the sake of making all sentient beings remember profound kindness; for the sake of enabling sentient beings to transcend the sea of suffering; for the sake of enabling sentient beings to be filial to their parents. It is for these reasons that this light is emitted. At that time, among the assembly, there were ten thousand Bodhisattvas, each of whom was a leader of the assembly. They immediately rose from their seats, bared their right shoulders, knelt on their right knees, and with palms joined, addressed the Buddha, saying: 'We beseech the World Honored One to add your divine power, so that we may go to the Saha world, draw near to and make offerings to Sakyamuni Tathagata, and also wish to hear the profound and wondrous sutra of the Great Expedient Buddha's Repaying Kindness.' At that time, that Buddha told the Bodhisattvas, 'Good men! When you go to the Saha world, if you see that Buddha, you should give rise to thoughts of making offerings, reverence, and the rarity of encountering him. Why is that? Sakyamuni Tathagata, in countless hundreds of thousands of millions of asamkhya kalpas, practiced difficult austerities, and made a great vow: 'If I attain Buddhahood, I shall do so in a defiled and evil land, among hills, mounds, rubble, and thorns, where sentient beings are full of afflictions, committing the five heinous crimes and the ten evils. I will attain Buddhahood in such a place and benefit them, enabling them to cut off all suffering, obtain all happiness, achieve the Dharma body, and forever completely eliminate afflictions.' Such is the original vow of that Buddha. Now, when you go, you should go as the Buddha goes, and abide as the Buddha abides.' All the Bodhisattvas together proclaimed, 'As the World Honored One commands.' Each Bodhisattva led countless hundreds of thousands of millions of Bodhisattva assemblies as their retinue, surrounding them front and back, and went to the Saha world. The lands they passed through all experienced six kinds of tremors, and great light illuminated everywhere; the gods and deities in the sky rained down Mandarava flowers and Maha-mandarava flowers, emitting great light; their divine feet moved countless worlds like the sands of the Ganges. There were also countless hundreds of thousands of kinds of heavenly music, playing in the sky without being struck. These Bodhisattvas went to Mount Gridhrakuta, arrived at the place of the Tathagata, bowed their heads to his feet, circumambulated the Buddha three times, and stood to one side. Furthermore, the great Bodhisattva Mahasattvas who came from the four directions, above and below, and the ten directions, each with several hundred thousand attendants, all came to the place of the Tathagata, making offerings, showing reverence, respect, and praise, and with one voice, each recited hundreds of thousands of verses in praise of the Buddha.

。讚歎佛已，卻住一面。

時，娑婆世界即變清凈，無諸山藪、大小諸山、江河池湖、溪澗溝壑。其中眾生尋光見佛，歡喜合掌，頭頂禮敬，心生戀慕，目不暫舍。爾時世尊即攝光明，繞身七匝，還從頂入。尊者阿難觀察眾心，亦咸皆有疑。欲顯發如來方便密行故，並欲為未來一切眾生開其慧眼故；欲令一切眾生渡渴愛海，得至彼岸，永得安樂故；欲令眾生念識父母師長重恩故，即從座起，整衣服，偏袒右肩，胡跪合掌，而白佛言：「世尊！阿難事佛已來，未曾見佛笑。笑必有意。愿佛示之，愿佛說之，斷除如是大眾疑網。」

大方便佛報恩經孝養品第二

爾時，大眾之中，有七寶蓮華從地化生，白銀為莖，黃金為葉，甄叔迦寶以為其臺，真珠羅網次第莊嚴。爾時釋迦如來即從座起，升花臺上，結加趺坐，即現凈身。于其身中現五趣身，一一趣身有萬八千種形類，一一形類現百千種身，一一身中復有無量恒河沙等身；於四恒河沙等一一身中，復現四天下大地微塵等身；於一微塵身中，復現三千大千世界微塵等身；於一塵身中，復現於十方，一一方面各百千億諸佛世界微塵等數身，乃至虛空法界不思議眾生等身。

爾時，如來現如是等身已，告阿難言，及十方諸來大菩薩摩訶薩，及一切大眾諸善男子等：「如來今者以正遍知，宣說真實之言。法無言說，如來以妙方便，能以無名相法作名相說。如來本于生死中時，于如是等微塵數不思議形類一切眾生中，具足受身。以受身故，一切眾生亦曾為如來父母，如來亦曾為一切眾生而作父母

現代漢語譯本：讚歎佛陀之後，他們退到一旁站立。 這時，娑婆世界立刻變得清凈，沒有了山丘、大小山脈、江河池塘、溪流溝壑。其中的眾生看到佛光，都歡喜地合起手掌，以頭頂禮敬，心中充滿愛慕，眼睛片刻也不離開。這時，世尊收回光明，繞身七圈，然後從頭頂進入。尊者阿難觀察到眾人的心思，也都心存疑惑。爲了顯現如來的方便秘密修行，也爲了給未來的一切眾生開啟智慧之眼；爲了讓一切眾生渡過渴愛之海，到達彼岸，永遠得到安樂；爲了讓眾生銘記父母師長的深重恩情，他便從座位上站起，整理好衣服，袒露右肩，右膝跪地，合起手掌，對佛說道：『世尊！阿難侍奉佛陀以來，從未見過佛陀微笑。微笑必定有其深意。希望佛陀能夠開示，希望佛陀能夠解說，消除大眾的疑惑。』 《大方便佛報恩經·孝養品》第二 這時，大眾之中，有七寶蓮花從地上化生出來，白銀為莖，黃金為葉，甄叔迦寶為花臺，珍珠羅網依次莊嚴。這時，釋迦如來從座位上站起，升到蓮花臺上，結跏趺坐，隨即顯現清凈之身。在他的身體中顯現五趣之身，每一個趣身有萬八千種形類，每一個形類顯現百千種身，每一個身中又有無量恒河沙數的身；在四恒河沙數的身中，又顯現四天下大地微塵數的身；在一個微塵身中，又顯現三千大千世界微塵數的身；在一個微塵身中，又顯現十方，每一個方向各有百千億諸佛世界微塵數的身，乃至虛空法界不可思議的眾生之身。 這時，如來顯現這些身形之後，告訴阿難，以及十方前來的大菩薩摩訶薩，和一切大眾善男子等：『如來現在以正遍知，宣說真實之言。法本無言說，如來以巧妙方便，能將無名相的法說成有名相。如來在生死輪迴中時，在這些微塵數不可思議形類的眾生中，都曾具足受身。因為受身，一切眾生也曾是如來的父母，如來也曾為一切眾生做過父母。』

English version: After praising the Buddha, they stood aside. At that time, the Saha world immediately became pure, without any hills, large or small mountains, rivers, ponds, lakes, streams, or gullies. The beings within, seeing the Buddha's light, joyfully joined their palms, bowed their heads in reverence, their hearts filled with love and their eyes not leaving for a moment. Then, the World Honored One withdrew the light, circled his body seven times, and then entered from the top of his head. Venerable Ananda, observing the minds of the assembly, also had doubts. In order to reveal the Tathagata's expedient secret practices, and also to open the eyes of wisdom for all future beings; in order to lead all beings across the sea of craving, to reach the other shore, and to obtain eternal peace; in order to make beings remember the deep kindness of their parents and teachers, he rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'World Honored One! Since Ananda has served the Buddha, I have never seen the Buddha smile. A smile must have a profound meaning. I hope the Buddha will reveal it, I hope the Buddha will explain it, and dispel the doubts of the assembly.' The Great Compassionate Buddha's Sutra of Gratitude, Chapter Two on Filial Piety At that time, among the assembly, seven-jeweled lotuses arose from the ground, with silver stems, golden leaves, and calyxes of Jivaka jewels, adorned with pearl nets in sequence. Then, Shakyamuni Tathagata rose from his seat, ascended the lotus platform, sat in full lotus posture, and immediately manifested a pure body. Within his body, he manifested the bodies of the five realms, each realm having eighteen thousand forms, each form manifesting a hundred thousand bodies, and each body having countless bodies like the sands of the Ganges; within the bodies of four Ganges sands, he manifested bodies like the dust of the four continents; within one dust body, he manifested bodies like the dust of three thousand great chiliocosms; within one dust body, he manifested in the ten directions, each direction having a hundred thousand billion Buddha worlds of dust-like bodies, even to the inconceivable bodies of beings in the Dharma realm of space. Then, after the Tathagata manifested these bodies, he said to Ananda, and to the great Bodhisattvas Mahasattvas who had come from the ten directions, and to all the assembly of good men and women: 'The Tathagata now, with perfect and complete knowledge, speaks the words of truth. The Dharma is beyond words, but the Tathagata, with skillful means, can speak of the formless Dharma as having form. When the Tathagata was in the cycle of birth and death, among these countless inconceivable forms of beings, he fully received bodies. Because of receiving bodies, all beings have been the Tathagata's parents, and the Tathagata has also been the parents of all beings.'

。為一切父母故，常修難行苦行，難捨能捨，頭目、髓腦、國城、妻子、象馬、七珍、輦輿、車乘、衣服、飲食、臥具、醫藥，一切給與。勤修精進、戒、施、多聞、禪定、智慧，乃至具足一切萬行，不休不息，心無疲倦。為孝養父母，知恩報恩故，今得速成阿耨多羅三藐三菩提。以是緣故，一切眾生能令如來滿足本願故。是以當知一切眾生於佛有重恩，有重恩故，如來不捨眾生。以大悲心故，常修習有方便，為一切三界二十五有諸眾生中不思己功，修平等慈，常修舍行方便。亦明鑑一切眾生空、法空、五陰空，如是不退不沒，不沈空有，修實相方便故，不捨二乘，修遍學方便。以修如是甚深微妙方便故，得明鑑法相。佛法初終始末非一，然眾生昏濁猖狂有三，渴愛所覆，沒于苦海；為四倒之所顛倒，于有漏法中妄想所見，無我見我，無常見常，無樂見樂，不凈見凈；生老病死之所遷滅，唸唸無常；五蓋十纏之所覆蔽，輪迴三有，具受生死，無有始終，譬如循環。是以如來教跡隨宜，三藏九部乃至十二部經，分流道化，隨信深淺故，說眾經典。異辦緣使封言者，自以頓足，已得涅槃。是以如來慈悲本誓，顯大方便，運召十方一切有緣。有緣既集，於此大眾中，敷演散說此妙經典，垂訓千載，流佈像法，使一切眾生常獲大安。是故如來乘機運化，應時而生，應時而滅。或於異剎，稱盧舍那如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊；或升兜率陀天，為諸天師；或從兜率天下，現於閻浮提，現八十年壽

現代漢語譯本：爲了所有的父母，我常常修行難以實行的苦行，難以捨棄的也能捨棄，頭目、骨髓、腦漿、國家城池、妻子兒女、大象駿馬、七寶珍玩、輦車、車輛、衣服、飲食、臥具、醫藥，一切都佈施給予。勤奮修行精進、持戒、佈施、廣聞佛法、禪定、智慧，乃至圓滿一切萬行，不停止不休息，心中沒有疲倦。爲了孝養父母，知恩報恩的緣故，現在得以迅速成就無上正等正覺。因為這個緣故，一切眾生能夠使如來滿足本願。因此應當知道一切眾生對於佛有深重的恩情，因為有深重的恩情，如來不捨棄眾生。因為大悲心的緣故，常常修習方便法門，爲了三界二十五有中的一切眾生，不考慮自己的功德，修習平等慈悲，常常修習舍行的方便。也明瞭地觀察到一切眾生是空性的，法也是空性的，五蘊也是空性的，像這樣不退轉不沉沒，不沉溺於空有兩邊，修習實相的方便，不捨棄二乘，修習普遍學習的方便。因為修習這樣甚深微妙的方便，所以能夠明瞭地觀察到法的實相。佛法從開始到結束都不是單一的，然而眾生昏昧愚鈍，狂妄自大，有三種貪愛所覆蓋，沉沒在苦海之中；被四種顛倒的見解所迷惑，在有漏的法中妄想所見，無我卻見為有我，無常卻見為常，無樂卻見為樂，不凈卻見為凈；被生老病死所遷滅，唸唸無常；被五蓋十纏所覆蓋，在三界中輪迴，承受生死，沒有開始也沒有結束，就像循環一樣。因此如來教化的足跡隨著時機而變化，三藏九部乃至十二部經典，分流引導教化，隨著信心的深淺，宣說各種經典。那些自以為已經頓悟，已經得到涅槃的人，是因為他們自己封閉了言語。因此如來慈悲的本誓，顯現大方便，召集十方一切有緣眾生。有緣眾生聚集之後，在這大眾之中，敷演散說這部微妙的經典，垂訓千秋萬代，流佈像法，使一切眾生常常獲得大安樂。所以如來乘著時機進行教化，應時而生，應時而滅。或者在不同的佛剎，被稱為盧舍那如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊；或者上升到兜率陀天，成為諸天之師；或者從兜率天下降，顯現在閻浮提，示現八十年的壽命。 現代漢語譯本：爲了所有父母的緣故，常常修行難以實行的苦行，難以捨棄的也能捨棄，頭目、骨髓、腦漿、國家城池、妻子兒女、象馬、七寶、車乘、衣服、飲食、臥具、醫藥，一切都給予。勤奮修行精進、戒律、佈施、多聞、禪定、智慧，乃至具足一切萬行，不停止不休息，心中沒有疲倦。爲了孝養父母，知恩報恩的緣故，現在得以快速成就無上正等正覺。因為這個緣故，一切眾生能夠使如來滿足本願。因此應當知道一切眾生對於佛有深重的恩情，因為有深重的恩情，如來不捨棄眾生。因為大悲心的緣故，常常修習方便法門，爲了三界二十五有中的一切眾生，不考慮自己的功德，修習平等慈悲，常常修習舍行的方便。也明瞭地觀察到一切眾生是空性的，法也是空性的，五蘊也是空性的，像這樣不退轉不沉沒，不沉溺於空有兩邊，修習實相的方便，不捨棄二乘，修習普遍學習的方便。因為修習這樣甚深微妙的方便，所以能夠明瞭地觀察到法的實相。佛法從開始到結束都不是單一的，然而眾生昏昧愚鈍，狂妄自大，有三種貪愛所覆蓋，沉沒在苦海之中；被四種顛倒的見解所迷惑，在有漏的法中妄想所見，無我卻見為有我，無常卻見為常，無樂卻見為樂，不凈卻見為凈；被生老病死所遷滅，唸唸無常；被五蓋十纏所覆蓋，在三界中輪迴，承受生死，沒有開始也沒有結束，就像循環一樣。因此如來教化的足跡隨著時機而變化，三藏九部乃至十二部經典，分流引導教化，隨著信心的深淺，宣說各種經典。那些自以為已經頓悟，已經得到涅槃的人，是因為他們自己封閉了言語。因此如來慈悲的本誓，顯現大方便，召集十方一切有緣眾生。有緣眾生聚集之後，在這大眾之中，敷演散說這部微妙的經典，垂訓千秋萬代，流佈像法，使一切眾生常常獲得大安樂。所以如來乘著時機進行教化，應時而生，應時而滅。或者在不同的佛剎，被稱為盧舍那如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊；或者上升到兜率陀天，成為諸天之師；或者從兜率天下降，顯現在閻浮提，示現八十年的壽命。

English version: For the sake of all parents, I constantly practice difficult ascetic practices, giving up what is hard to give up, including head, eyes, marrow, brain, country, city, wife, children, elephants, horses, seven treasures, palanquins, carriages, clothes, food, bedding, and medicine, giving all of them away. I diligently cultivate diligence, precepts, giving, extensive learning, meditation, and wisdom, even fulfilling all ten thousand practices, without ceasing or resting, and without weariness in my heart. Because of filial piety towards my parents, and to repay their kindness, I am now able to quickly attain Anuttara-samyak-sambodhi. For this reason, all sentient beings are able to fulfill the original vows of the Tathagata. Therefore, it should be known that all sentient beings have a deep debt of gratitude to the Buddha. Because of this deep debt of gratitude, the Tathagata does not abandon sentient beings. Because of great compassion, I constantly practice skillful means, for all sentient beings in the three realms and twenty-five existences, without considering my own merits, cultivating equal compassion, and constantly practicing the skillful means of giving. I also clearly see that all sentient beings are empty, the Dharma is empty, and the five aggregates are empty. In this way, I do not retreat or sink, nor do I become attached to either emptiness or existence. I cultivate the skillful means of the true nature, not abandoning the two vehicles, and cultivating the skillful means of universal learning. Because I cultivate such profound and subtle skillful means, I am able to clearly see the true nature of the Dharma. The beginning and end of the Buddha Dharma are not singular, yet sentient beings are deluded and arrogant, covered by three kinds of craving, and submerged in the sea of suffering. They are deluded by the four inverted views, and in the defiled dharmas, they see what is not there, seeing self where there is no self, seeing permanence where there is impermanence, seeing pleasure where there is no pleasure, and seeing purity where there is impurity. They are destroyed by birth, old age, sickness, and death, and are constantly changing. They are covered by the five hindrances and ten fetters, and they revolve in the three realms, enduring birth and death, without beginning or end, like a cycle. Therefore, the teachings of the Tathagata vary according to the circumstances, the three baskets, the nine divisions, and even the twelve divisions of scriptures, flowing and guiding the teachings, and according to the depth of faith, various scriptures are taught. Those who consider themselves to have already attained enlightenment and Nirvana have closed themselves off from speech. Therefore, the compassionate vows of the Tathagata manifest great skillful means, summoning all sentient beings with karmic connections in the ten directions. Once those with karmic connections have gathered, in this assembly, this wonderful scripture is expounded and explained, providing guidance for thousands of years, spreading the Dharma, and enabling all sentient beings to constantly obtain great peace. Therefore, the Tathagata takes advantage of opportunities to teach, arising and passing away at the appropriate times. Or in different Buddha lands, he is called the Vairocana Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan; or he ascends to the Tusita Heaven, becoming the teacher of the gods; or he descends from the Tusita Heaven, appearing in Jambudvipa, manifesting a lifespan of eighty years. English version: For the sake of all parents, I constantly practice difficult ascetic practices, giving up what is hard to give up, including head, eyes, marrow, brain, country, city, wife, children, elephants, horses, seven treasures, carriages, clothes, food, bedding, and medicine, giving all of them away. I diligently cultivate diligence, precepts, giving, extensive learning, meditation, and wisdom, even fulfilling all ten thousand practices, without ceasing or resting, and without weariness in my heart. Because of filial piety towards my parents, and to repay their kindness, I am now able to quickly attain Anuttara-samyak-sambodhi. For this reason, all sentient beings are able to fulfill the original vows of the Tathagata. Therefore, it should be known that all sentient beings have a deep debt of gratitude to the Buddha. Because of this deep debt of gratitude, the Tathagata does not abandon sentient beings. Because of great compassion, I constantly practice skillful means, for all sentient beings in the three realms and twenty-five existences, without considering my own merits, cultivating equal compassion, and constantly practicing the skillful means of giving. I also clearly see that all sentient beings are empty, the Dharma is empty, and the five aggregates are empty. In this way, I do not retreat or sink, nor do I become attached to either emptiness or existence. I cultivate the skillful means of the true nature, not abandoning the two vehicles, and cultivating the skillful means of universal learning. Because I cultivate such profound and subtle skillful means, I am able to clearly see the true nature of the Dharma. The beginning and end of the Buddha Dharma are not singular, yet sentient beings are deluded and arrogant, covered by three kinds of craving, and submerged in the sea of suffering. They are deluded by the four inverted views, and in the defiled dharmas, they see what is not there, seeing self where there is no self, seeing permanence where there is impermanence, seeing pleasure where there is no pleasure, and seeing purity where there is impurity. They are destroyed by birth, old age, sickness, and death, and are constantly changing. They are covered by the five hindrances and ten fetters, and they revolve in the three realms, enduring birth and death, without beginning or end, like a cycle. Therefore, the teachings of the Tathagata vary according to the circumstances, the three baskets, the nine divisions, and even the twelve divisions of scriptures, flowing and guiding the teachings, and according to the depth of faith, various scriptures are taught. Those who consider themselves to have already attained enlightenment and Nirvana have closed themselves off from speech. Therefore, the compassionate vows of the Tathagata manifest great skillful means, summoning all sentient beings with karmic connections in the ten directions. Once those with karmic connections have gathered, in this assembly, this wonderful scripture is expounded and explained, providing guidance for thousands of years, spreading the Dharma, and enabling all sentient beings to constantly obtain great peace. Therefore, the Tathagata takes advantage of opportunities to teach, arising and passing away at the appropriate times. Or in different Buddha lands, he is called the Vairocana Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan; or he ascends to the Tusita Heaven, becoming the teacher of the gods; or he descends from the Tusita Heaven, appearing in Jambudvipa, manifesting a lifespan of eighty years.

。當知如來不可思議，世界不可思議，業報不可思議，眾生不可思議，禪定不可思議，龍王不可思議，此是佛不可思議。佛欲令一切眾生知佛心者，乃至下流鈍根眾生皆令得知，欲令一切眾生能得見者即便得見；欲令不得見者，假令對目而不能見，正使聲聞、緣覺有天眼通亦不得見。又佛放大光明，下至阿鼻地獄，上至有頂，所應度者皆令得見，不應度者對目不見。有時如來，或時許可，或時默然。當知諸佛世尊不可思議，不可測量，難可得知。汝今云何能問如來如是甚深微妙難行苦行？汝作是問，真是大悲愍傷眾生，閉三惡道，通人天路。阿難善聽！吾當為汝略說孝養父母苦行因緣。」

爾時，世尊告于阿難及諸大菩薩摩訶薩一切大眾，而作是言：「乃往過去無量無邊阿僧祇劫，爾時有國號波羅奈。彼中有佛出世，號毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛壽命十二小劫，正法住世二十小劫，像法亦住二十小劫。于像法中有王出世，號曰羅阇王。波羅奈國王，有二萬夫人，大臣有四千人，有五百健象王。主六十小國、八百聚落。王有三太子，皆作邊小國王。

「爾時，波羅奈大王聰睿仁賢，常以正法治國，不枉人民。惟王福德力故，風雨時節，五穀豐熟，人民優壤。爾時，波羅奈大王有一所重大臣，名曰羅睺。羅睺大臣心生惡逆，起四種兵——所謂象兵、車兵、馬兵、步兵，伐波羅奈國，斷大王命。已殺王竟，復遣四兵，往詣邊國，殺第一太子，次復往收第二太子。

「其最小弟作邊小國王

現代漢語譯本：應當知道如來是不可思議的，世界是不可思議的，業報是不可思議的，眾生是不可思議的，禪定是不可思議的，龍王是不可思議的，這些都是佛的不可思議之處。佛想要讓一切眾生了解佛的心意，乃至下等愚鈍的眾生都能讓他們瞭解；想要讓一切眾生能夠看見佛的，就能讓他們看見；想要讓他們看不見的，即使面對面也看不見，即使是聲聞、緣覺有天眼通也看不見。而且佛放出大光明，下照到阿鼻地獄，上照到有頂天，凡是應該被度化的眾生都能看見，不應該被度化的眾生即使面對面也看不見。有時如來會允許，有時會默然不語。應當知道諸佛世尊是不可思議的，不可測量的，難以瞭解的。你現在怎麼能問如來這樣深奧微妙、難以修行的苦行呢？你提出這樣的問題，真是大慈大悲，憐憫眾生，關閉三惡道，開通人天之路。阿難，好好聽著！我將為你簡略地說說孝養父母的苦行因緣。 現代漢語譯本：那時，世尊告訴阿難以及諸位大菩薩摩訶薩和所有大眾，這樣說道：『在過去無量無邊的阿僧祇劫之前，那時有一個國家叫做波羅奈。那裡有佛出世，號為毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那位佛的壽命有十二小劫，正法住世二十小劫，像法也住世二十小劫。在像法時期，有一位國王出世，名叫羅阇王。波羅奈國王有兩萬位夫人，大臣有四千人，有五百頭健壯的象王。他統治著六十個小國和八百個村落。國王有三個太子，都做了邊境小國的國王。 現代漢語譯本：『那時，波羅奈大王聰明睿智，仁慈賢明，常常用正法治理國家，不冤枉人民。因為國王的福德之力，風調雨順，五穀豐收，人民安居樂業。那時，波羅奈大王有一位重要的臣子，名叫羅睺。羅睺大臣心生惡念，發動四種軍隊——即像兵、車兵、馬兵、步兵，攻打波羅奈國，殺害了大王。殺害國王后，又派遣四種軍隊，前往邊境國家，殺害了第一太子，接著又去抓捕第二太子。 現代漢語譯本：『他的最小的弟弟做了邊境小國的國王。

English version: It should be known that the Tathagata is inconceivable, the world is inconceivable, karmic retribution is inconceivable, sentient beings are inconceivable, meditative concentration is inconceivable, and dragon kings are inconceivable. These are the inconceivable aspects of the Buddha. The Buddha wishes to enable all sentient beings to understand the Buddha's mind, even the lowest and dullest beings can understand; those who wish to see the Buddha can see; those who are not meant to see, even if they are face to face, cannot see, even if Sravakas and Pratyekabuddhas have divine eyes, they cannot see. Moreover, the Buddha emits great light, shining down to Avici Hell and up to the highest heaven. Those who should be saved can see, and those who should not be saved cannot see even if they are face to face. Sometimes the Tathagata allows, and sometimes remains silent. It should be known that the Buddhas, the World Honored Ones, are inconceivable, immeasurable, and difficult to understand. How can you now ask the Tathagata about such profound, subtle, and difficult ascetic practices? Your question is truly out of great compassion, pitying sentient beings, closing the three evil paths, and opening the path to humans and gods. Ananda, listen carefully! I will briefly tell you about the karmic causes and conditions of filial piety and ascetic practices towards parents. English version: At that time, the World Honored One said to Ananda and all the great Bodhisattvas and the entire assembly, 'In the past, immeasurable and boundless asamkhya kalpas ago, there was a country called Varanasi. There, a Buddha appeared in the world, named Vipasyin Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. That Buddha's lifespan was twelve small kalpas, the Dharma remained in the world for twenty small kalpas, and the semblance Dharma also remained for twenty small kalpas. During the semblance Dharma period, a king appeared, named King Raja. The King of Varanasi had twenty thousand consorts, four thousand ministers, and five hundred strong elephant kings. He ruled sixty small kingdoms and eight hundred villages. The king had three princes, all of whom became kings of border countries.' English version: 'At that time, the King of Varanasi was intelligent, wise, benevolent, and virtuous. He always governed the country with the righteous Dharma and did not wrong the people. Because of the king's virtuous power, the weather was favorable, the five grains were abundant, and the people lived in peace and prosperity. At that time, the King of Varanasi had an important minister named Rahu. Minister Rahu harbored evil intentions and mobilized four types of troops—namely, elephant troops, chariot troops, horse troops, and infantry—to attack the country of Varanasi and kill the king. After killing the king, he sent the four types of troops to the border countries to kill the first prince, and then went to capture the second prince.' English version: 'His youngest brother became the king of a border country.'

。其小王者，形體姝大，端正殊妙；仁性調善，語常含笑；發言利益，不傷人意。常以正法治國，不邪枉人民，國土豐樂，人民熾盛，多饒財寶，家計充盈。國土人民嘆美其王，稱善無量，虛空諸天一切神祇亦皆敬愛。

「爾時，其王生一太子，字須阇(鄉本闡，下皆同)提，聰明慈仁，好喜佈施。須阇提太子者，身黃金色，七處平滿，人相具足。年始七歲，其父愛念，心不暫舍。

「爾時，守宮殿神語大王言：『大王知不？羅睺大臣近生惡逆，謀奪國位，殺父王竟，尋起四兵，伺捕二兄，已斷命根，軍馬不久當至。大王！今者何不逃命去也？』爾時，大王聞是語已，心驚毛豎，身體掉動，不能自持；憂恚懊惱，喑嗟煩悶，心肝惱熱，夗轉躄地，悶絕良久乃穌。微聲報虛空中言：『卿是何人？但聞其聲，不見其形。曏者所宣，審實爾不？』即報王言：『我是守宮殿神。以王聰明福德，不枉人民，正法治國，以是之故，先相告語。大王！今者宜時速出。苦惱衰禍，正爾不久，怨家來至。』

「爾時大王即入宮中，而自思念：『我今宜應歸投他國。』復自思惟：『向于鄰國而有兩道：一道行滿足七日，乃到他國，一道經由十四日。』即便盛七日道糧，微服尋出。去到城外，而便還入宮中，呼須阇提太子，抱著膝上，目不暫舍，粗復驚起，而復還坐。

「爾時，夫人見其大王不安其所，似恐怖狀，即前問言：『大王！今者似恐怖狀。何因緣故，坐不安所，身坌塵土，頭髮蓬亂，視瞻不均，氣息不定，如似失國，恩愛別離，怨家欲至，如是非祥之相？愿見告語

現代漢語譯本：他的小國王，體型美好而高大，端正且非常美妙；性情仁慈和善，說話時常帶著笑容；所說的話有益處，不傷害別人的心意。他常常用正法治理國家，不以邪惡的方式對待人民，國家富足安樂，人民興盛繁榮，擁有許多財富，家家戶戶都富裕。國家和人民都讚美他們的國王，稱讚他的美德無量無邊，連虛空中的諸天神祇也都敬愛他。 當時，這位國王生了一個太子，名字叫須阇提，聰明慈悲，喜歡佈施。須阇提太子，身體是金色的，七處平滿，具備大丈夫的相貌。他才七歲，他的父親非常愛他，心中片刻也不願離開他。 當時，守護宮殿的神對大王說：『大王知道嗎？羅睺大臣最近產生了叛逆之心，圖謀奪取王位，殺害父王之後，隨即起兵四處，伺機抓捕兩位兄長，已經斷絕了他們的性命，軍隊很快就要到了。大王！現在為什麼不逃命呢？』當時，大王聽到這話后，心驚膽戰，汗毛豎立，身體顫抖，不能自持；憂愁懊惱，唉聲嘆氣，心中煩悶，肝膽如焚，倒在地上，昏厥了很久才甦醒過來。他用微弱的聲音向虛空中說道：『你是誰？只聽見你的聲音，卻看不見你的形體。你剛才所說的話，是真的嗎？』神回答說：『我是守護宮殿的神。因為大王您聰明有福德，不冤枉人民，用正法治理國家，因此我先來告知您。大王！現在應該儘快離開。苦難衰敗的禍事，很快就要降臨，仇敵就要來了。』 當時，大王立即進入宮中，心中思量：『我現在應該投奔其他國家。』又思量：『前往鄰國有兩條路：一條路需要走七天才能到達，另一條路需要走十四天。』於是他準備了七天的乾糧，換上便裝悄悄地離開了。走到城外，他又返回宮中，把須阇提太子抱在膝上，眼睛片刻也不離開他，稍微驚醒了一下，又坐了回去。 當時，王后看到大王坐立不安，神情恐懼，就上前問道：『大王！您現在看起來很恐懼。是什麼原因讓您坐立不安，身上沾滿了灰塵，頭髮蓬亂，眼神不定，氣息不穩，好像失去了國家，恩愛的人要分離，仇敵就要來了，這些都是不祥之兆啊？希望您能告訴我。』

English version: His little king was of beautiful and large stature, upright and exceptionally wonderful; his nature was kind and gentle, his speech always contained a smile; his words were beneficial and did not hurt people's feelings. He always governed the country with righteous laws, not treating the people unjustly, the country was prosperous and peaceful, the people were thriving, possessing much wealth, and every household was affluent. The country and its people praised their king, extolling his immeasurable virtues, and even the gods in the void all respected and loved him. At that time, the king had a prince named Sudjati, who was intelligent, compassionate, and fond of giving. Prince Sudjati's body was golden in color, with seven full and even features, possessing the marks of a great man. He was only seven years old, and his father loved him dearly, not wanting to leave him for even a moment. At that time, the palace guardian god said to the great king: 'Does the great king know? Minister Rahu has recently become rebellious, plotting to seize the throne, and after killing the father king, he immediately raised troops everywhere, seeking to capture the two elder brothers, having already taken their lives, and the army will soon arrive. Great king! Why not flee for your life now?' At that time, the great king, upon hearing these words, was startled, his hair stood on end, his body trembled, and he could not control himself; he was worried and distressed, sighing and groaning, his heart was troubled, his liver and gallbladder were burning, he fell to the ground, and fainted for a long time before regaining consciousness. He spoke in a weak voice to the void, saying: 'Who are you? I only hear your voice, but cannot see your form. Is what you just said true?' The god replied: 'I am the palace guardian god. Because you, great king, are intelligent and virtuous, do not wrong the people, and govern the country with righteous laws, therefore I have come to inform you first. Great king! You should leave quickly now. The calamity of suffering and decline is about to befall, and the enemy is coming.' At that time, the great king immediately entered the palace, thinking to himself: 'I should now seek refuge in another country.' He further pondered: 'There are two routes to the neighboring country: one route takes seven days to reach, and the other takes fourteen days.' So he prepared seven days' worth of provisions, changed into plain clothes, and quietly left. Having reached outside the city, he returned to the palace, held Prince Sudjati on his lap, his eyes not leaving him for a moment, slightly startled, and then sat back down. At that time, the queen saw that the great king was restless, looking terrified, and she stepped forward and asked: 'Great king! You look terrified now. What is the reason that you are so restless, covered in dust, your hair disheveled, your gaze unsteady, your breath uneven, as if you have lost the country, loved ones are about to be separated, and the enemy is about to arrive, these are all ominous signs! I hope you can tell me.'

。』王言：『吾所有事，非汝所知。』夫人尋白王言：『我身與王二形一體，如似鳥之兩翅，身之兩足，頭之二目。大王今者，云何而言不相關預？』王告夫人：『汝不知耶？羅睺大臣近生惡逆，殺父王竟，伺捕二兄，亦斷命根。今者兵馬次來收我。今欲逃命。』即便抱須阇提太子，即出進路。

「爾時，夫人亦隨後從去。時王荒錯，心意迷亂，誤入十四日道——其道險難，無有水草。前行數日，糧𥹝已盡。本意盛一人分糧，行七日道，今者三人共食，誤入十四日道。數日，糧食已盡，前路猶遠。是時大王及與夫人舉聲大哭：『怪哉！怪哉！苦哉！苦哉！從生已來，常未曾聞有如是苦，如何今日身自更之？今日窮厄，衰禍已至。』舉手拍頭，塵土自坌，舉身投地，自悔責言：『我等宿世造何惡行？為殺父母、真人羅漢？為謗正法、壞和合僧？為畋獵漁捕，輕秤小斗劫奪眾生？為用招提僧物？云何今日受此禍對？』正欲小停，懼怨家至，若為怨得，必死不疑；正欲前進，飢渴所逼，命在呼噏。

「爾時大王及與夫人，思是苦已，失聲大哭。王悲悶絕，舉身躄地，良久醒悟，復自思惟：『不設方便，三人並命，不離此死。我今何不殺于夫人，以活我身，並續子命。』作是念已，尋即拔刀，欲殺夫人。其子須阇提見王異相，右手拔刀，欲殺其母，前捉王手，語父王言：『欲作何等？』

「爾時，父王悲淚滿目，微聲語子：『欲殺汝母，取其血肉，以活我身，並續汝命。若不殺者，亦當自死，我身今者，死活何在？今為子命，欲殺汝母

現代漢語譯本：國王說：『我所做的事情，不是你所能知道的。』夫人隨即向國王陳述：『我的身體與大王您是二形一體，就像鳥的兩隻翅膀，身體的兩條腿，頭上的兩隻眼睛一樣。大王現在，怎麼能說不相關呢？』國王告訴夫人：『你不知道嗎？羅睺大臣最近生出叛逆之心，殺害了父王，又伺機抓捕兩位兄長，也要斷絕他們的性命。現在兵馬就要來抓捕我了。我正要逃命。』說完就抱著須阇提太子，立即出發趕路。 當時，夫人也隨後跟著去了。當時國王慌亂失措，心意迷亂，誤入了十四日的路程——那條路險峻艱難，沒有水草。向前走了幾天，糧食已經吃完了。本來打算盛一人份的糧食，走七天的路程，現在三個人一起吃，卻誤入了十四天的路程。幾天後，糧食已經吃完，前面的路還很遙遠。這時國王和夫人一起大聲哭喊：『怪啊！怪啊！苦啊！苦啊！從出生以來，從來沒有聽說過有這樣的苦，怎麼今天自己親身經歷了？今天窮困厄難，衰敗的災禍已經降臨。』他們舉起手拍打頭，塵土飛揚，全身撲倒在地，後悔自責地說：『我們前世造了什麼惡行？是殺害了父母、真人羅漢嗎？是誹謗正法、破壞和合僧團嗎？是打獵捕魚，用輕秤小斗劫奪眾生嗎？是用了僧團的財物嗎？為什麼今天會遭受這樣的禍報？』正想稍微停歇一下，又害怕仇家追來，如果被仇家抓到，必定死無疑；正想繼續前進，又被飢渴所逼，生命危在旦夕。 當時國王和夫人，想到這些苦難，失聲痛哭。國王悲傷得昏厥過去，全身癱倒在地，過了很久才醒過來，又自己思量：『如果不設法，我們三個人都會喪命，逃脫不了死亡。我為什麼不殺了夫人，用她的血肉來保全我的性命，並延續兒子的生命呢？』這樣想著，就立刻拔出刀，想要殺夫人。他的兒子須阇提看到國王神色異常，右手拔刀，想要殺他的母親，就上前抓住國王的手，對父王說：『您想做什麼？』 當時，父王悲傷得淚流滿面，用微弱的聲音對兒子說：『我想殺了你的母親，取她的血肉，來保全我的性命，並延續你的生命。如果不殺她，我們也會死，我現在的生死又算什麼呢？現在爲了你的性命，我想要殺你的母親。』

English version: The king said, 'What I am doing is not something you can know.' The queen immediately stated to the king, 'My body and Your Majesty are two forms in one, like the two wings of a bird, the two legs of a body, the two eyes on a head. How can Your Majesty now say that we are not related?' The king told the queen, 'Don't you know? Minister Rahu has recently become rebellious, killed the former king, and is also plotting to capture my two elder brothers, wanting to end their lives as well. Now the army is coming to arrest me. I am about to flee for my life.' Having said that, he immediately took Prince Sudhishtha and set off on the road. At that time, the queen also followed behind. The king was flustered and confused, and mistakenly entered a fourteen-day route—a path that was treacherous and difficult, without water or grass. After walking for several days, their food was exhausted. Originally, they had planned to carry enough food for one person for seven days, but now three people were eating together, and they had mistakenly entered a fourteen-day route. After a few days, the food was gone, and the road ahead was still far. At this time, the king and queen cried out loudly, 'How strange! How strange! How bitter! How bitter! Since birth, we have never heard of such suffering, how is it that we are experiencing it ourselves today? Today, we are in dire straits, and the calamity of decline has befallen us.' They raised their hands and beat their heads, dust flying, and threw themselves to the ground, regretting and blaming themselves, saying, 'What evil deeds did we commit in our past lives? Did we kill our parents, true men, or Arhats? Did we slander the true Dharma, or destroy the harmony of the Sangha? Did we hunt and fish, or use light scales and small measures to rob living beings? Did we use the property of the Sangha? Why are we suffering such retribution today?' Just as they wanted to rest a little, they were afraid that their enemies would catch up. If they were caught by their enemies, they would surely die. Just as they wanted to move forward, they were tormented by hunger and thirst, and their lives were hanging by a thread. At that time, the king and queen, thinking of these sufferings, cried out in despair. The king fainted from grief, collapsing to the ground. After a long time, he woke up and thought to himself, 'If we don't find a way, all three of us will die, and we will not escape death. Why don't I kill the queen, and use her flesh and blood to save my life and continue my son's life?' Thinking this, he immediately drew his sword, intending to kill the queen. His son, Sudhishtha, seeing the king's strange appearance, with his right hand drawing his sword, wanting to kill his mother, stepped forward and grabbed the king's hand, saying to his father, 'What do you want to do?' At that time, the father's eyes were filled with tears of sorrow, and he said to his son in a weak voice, 'I want to kill your mother, take her flesh and blood, to save my life and continue your life. If I don't kill her, we will also die. What does my life matter now? Now, for your life, I want to kill your mother.'

。』

「爾時，須阇提即白父言：『王若殺母，我亦不食。何處有子啖于母肉？既不啖肉，子俱當死。父王今者，何不殺子，濟父母命？』王聞子言，即便悶絕，夗轉躄地，微聲語子：『子如吾目，何處有人，能自挑目，而還食也？吾寧喪命，終不殺子，啖其肉也。』

「爾時須阇提諫父王曰：『父王今者，若斷子命，血肉臭爛，未堪幾日。惟愿父母莫殺子身，欲求一愿，若見違者，非慈父母。』

「爾時，父王語太子言：『不逆汝意，欲愿何等，便速說之。』須阇提言：『父母今者，為愍子故，可日日持刀就子身上，割三斤肉，分作三分，二分奉上父母，一分還自食之，以續身命。』

「爾時，父母即隨子言，割三斤肉，分作三分，二分父母，一分自食以支身命，得至前路。二日未至，身肉轉盡，身體肢節骨髓相連，余命未斷，尋便倒地。爾時，父母尋前抱持，舉聲大哭，復發聲言：『我等無狀，橫啖汝肉，使汝苦痛。前路猶遠，未達所在，而汝肉已盡。今者並命，聚尸一處。』

「爾時，須阇提微聲諫言：『已啖子肉，進路至此，計前里程，余有一日。子身今者不能移動，捨命於此。父母今者莫如凡人並命一處。仰白一言，為憐愍故，莫見拒逆。可於身諸節間凈刮余肉，用濟父母，可達所在。』爾時，父母即隨其言，于身肢節更取少肉，分作三分，一分與兒，二分自食。食已，父母別去。須阇提起立，住視父母。父母爾時舉聲大哭，隨路而去。父母去遠不見，須阇提太子，戀慕父母，目不暫舍，良久躄地

當時，須阇提就對父親說：『大王如果殺了母親，我也不吃。哪裡有兒子吃母親的肉的？既然不吃肉，兒子也應當一起死。父王現在，為什麼不殺兒子，來救父母的命呢？』國王聽了兒子的話，立刻昏厥過去，倒在地上打滾，用微弱的聲音對兒子說：『兒子就像我的眼睛，哪裡有人，能自己挖出眼睛，再吃掉呢？我寧願喪命，也終究不會殺兒子，吃他的肉。』 當時，須阇提勸諫父王說：『父王現在，如果斷了兒子的命，血肉腐爛，也撐不了幾天。只希望父母不要殺害兒子的身體，我想求一個願望，如果違背這個願望，就不是慈愛的父母。』 當時，父王對太子說：『不違揹你的意思，你想要求什麼，就快說吧。』須阇提說：『父母現在，爲了憐憫兒子，可以每天拿著刀在兒子身上，割三斤肉，分成三份，兩份奉給父母，一份還給自己吃，用來延續生命。』 當時，父母就按照兒子的話，割了三斤肉，分成三份，兩份給父母，一份自己吃用來維持生命，得以繼續趕路。兩天還沒到，身上的肉就都割完了，身體的肢體關節和骨髓相連，剩下的生命還沒斷絕，就倒在了地上。當時，父母立刻上前抱住他，放聲大哭，又發出聲音說：『我們太不像話了，竟然吃你的肉，讓你如此痛苦。前面的路還很遠，還沒到達目的地，而你的肉已經沒了。現在我們一起死，把屍體放在一起吧。』 當時，須阇提用微弱的聲音勸諫說：『已經吃了兒子的肉，趕路到這裡，算算前面的路程，還剩一天。兒子現在身體不能移動，就在這裡捨棄生命吧。父母現在不如像普通人一樣把屍體放在一起。我請求一件事，爲了憐憫我，不要拒絕。可以在我身體的各個關節處，刮乾淨剩下的肉，用來救濟父母，可以到達目的地。』當時，父母就按照他的話，在身體的肢體關節處又取了少許肉，分成三份，一份給兒子，兩份自己吃。吃完后，父母就離開了。須阇提站起來，注視著父母。父母當時放聲大哭，沿著路離開了。父母走遠看不見了，須阇提太子，戀慕父母，眼睛片刻不離開，過了很久就倒在了地上。

At that time, Sudjati then said to his father: 'If the king kills mother, I will not eat either. Where is there a son who eats his mother's flesh? Since I will not eat the flesh, the son should also die together. Father, why don't you kill your son now, to save the lives of your parents?' Upon hearing his son's words, the king immediately fainted, rolled on the ground, and said to his son in a weak voice: 'Son, you are like my eyes, where is there a person who can gouge out his own eyes and then eat them? I would rather lose my life than kill my son and eat his flesh.' At that time, Sudjati advised his father, saying: 'Father, if you end your son's life now, the flesh and blood will rot, and it won't last for many days. I only hope that my parents will not kill my body. I wish to ask for one request, and if you go against this request, you are not loving parents.' At that time, the king said to the prince: 'I will not go against your wishes, what do you wish for, tell me quickly.' Sudjati said: 'Parents, now, for the sake of pitying your son, you can take a knife to my body every day, cut off three pounds of flesh, divide it into three portions, give two portions to my parents, and one portion I will eat myself, to continue my life.' At that time, the parents followed their son's words, cut off three pounds of flesh, divided it into three portions, two portions for the parents, and one portion for themselves to eat to sustain their lives, so they could continue on their journey. Before two days had passed, all the flesh on his body was cut off, the limbs and joints of his body were connected to the bone marrow, and the remaining life had not yet ended, so he fell to the ground. At that time, the parents immediately went forward to hold him, cried loudly, and said: 'We are so unworthy, we actually ate your flesh, causing you such pain. The road ahead is still far, we have not yet reached our destination, and your flesh is already gone. Now let us die together, and put our corpses together.' At that time, Sudjati advised in a weak voice: 'Having eaten my flesh, and traveled this far, calculating the road ahead, there is still one day left. My body cannot move now, so let me give up my life here. Parents, now it is better to put our corpses together like ordinary people. I ask for one thing, for the sake of pitying me, do not refuse. You can scrape the remaining flesh from the joints of my body, to help my parents, so you can reach your destination.' At that time, the parents followed his words, and took a little more flesh from the joints of his body, divided it into three portions, one portion for the son, and two portions for themselves to eat. After eating, the parents left. Sudjati stood up, and watched his parents. The parents then cried loudly, and left along the road. When the parents were far away and could not be seen, Prince Sudjati, longing for his parents, did not take his eyes off them for a moment, and after a long time, he fell to the ground.

。身體當時新血肉香，於十方面有蚊虻聞血肉香，來封身上，遍體唼食，楚毒苦痛不可復言。

「爾時，太子余命未斷，發聲立誓願：『宿世殃惡從是除盡，從今已往更不敢作。今我此身以供養父母，濟其所重，愿我父母常得十一余福：臥安、覺安、不見惡夢、天護、人愛、縣官、盜賊、陰謀消滅、觸事吉祥。余身肉血施此諸蚊虻等，皆使飽滿。令我來世得成作佛，得成佛時，愿以法食除汝飢渴、生死重病。』發是愿時，天地六種震動，日無精光，驚諸禽獸四散馳走，大海波動，須彌山王踴沒低昂，乃至忉利諸天亦皆大動。時釋提桓因將欲界諸天下閻浮提怯怖須阇提太子，化作師子虎狼之屬，張目[國*或]眥，咆地大吼，波踴騰躑，來欲搏嚙。

「爾時，須阇提見諸禽獸作大威勢，微聲語言：『汝欲啖我，隨意取食，何為見恐怖耶？』爾時，天王釋言：『我非師子虎狼也，是天帝釋，故來試卿。』爾時，太子見天王釋，歡喜無量。爾時，天王釋問太子言：『汝是難捨能捨，身體血肉供養父母。如是功德為愿生天作魔王、梵王、天王、人王、轉輪聖王？』須阇提報天王釋言：『我亦不願生天作魔王、梵王、天王、人王、轉輪聖王。欲求無上正真之道，度脫一切眾生。』天王釋言：『汝大愚也。阿耨多羅三藐三菩提，久受勤苦然後乃成。汝云何能受是苦也？』須阇提報天王釋言：『假使熱鐵輪在我頂上旋，終不以此苦退于無上道

現代漢語譯本：當時，身體散發著新鮮血肉的香味，十方世界的蚊蟲聞到這香味，便飛來覆蓋在太子身上，遍體吸食，那種痛苦難以言表。 當時，太子雖然生命垂危，但還是發誓愿：『愿我過去世所造的惡業從此徹底消除，從今以後再也不敢造作惡業。現在我用這身體來供養父母，救濟他們所重視的，愿我的父母常常得到十一方面的福報：睡得安穩、醒來安穩、不做惡夢、有天神護佑、受人愛戴、免受官司、盜賊、陰謀的侵害、事事吉祥。我將身上的肉和血施捨給這些蚊蟲，讓它們都吃飽。愿我來世能夠成佛，成佛的時候，愿用佛法來解除你們的飢渴和生死重病。』當他發出這個誓願時，天地發生了六種震動，太陽失去了光輝，驚得各種鳥獸四處奔逃，大海波濤洶涌，須彌山王也上下搖動，甚至連忉利天的諸天神也都大為震動。當時，帝釋天爲了讓欲界諸天下的閻浮提眾生感到恐懼，便將須阇提太子化作獅子、老虎、豺狼等猛獸，張牙舞爪，怒吼咆哮，波濤洶涌，想要撲上來撕咬太子。 當時，須阇提看到這些猛獸如此兇猛，便輕聲說道：『你們想吃我，就隨意取食吧，何必如此恐嚇呢？』這時，天王釋說道：『我不是獅子、老虎、豺狼，我是天帝釋，特意來試探你的。』當時，太子見到天王釋，心中無比歡喜。這時，天王釋問太子說：『你如此難捨能捨，用身體血肉供養父母，這樣的功德，你希望來世投生到天界做魔王、梵王、天王、人王、轉輪聖王嗎？』須阇提回答天王釋說：『我也不希望投生到天界做魔王、梵王、天王、人王、轉輪聖王。我想要追求無上正真的佛道，度脫一切眾生。』天王釋說：『你真是太愚蠢了。阿耨多羅三藐三菩提，需要經歷長久的勤苦才能成就。你又怎麼能承受得了這樣的苦呢？』須阇提回答天王釋說：『即使有燒紅的鐵輪在我頭頂上旋轉，我也絕不會因為這種痛苦而退縮于無上佛道。』

English version: At that time, the body emitted the fragrance of fresh flesh and blood. Mosquitoes from the ten directions, smelling the scent, came and covered the prince's body, devouring him all over. The pain was indescribable. At that time, although the prince's life was hanging by a thread, he made a vow: 'May the evil deeds I have committed in past lives be completely eradicated from this moment on, and from now on, I dare not commit any more evil deeds. Now, I offer this body to nourish my parents and relieve their burdens. May my parents always receive eleven blessings: peaceful sleep, peaceful awakening, no nightmares, protection from the heavens, love from people, freedom from lawsuits, thieves, and conspiracies, and auspiciousness in all matters. I give my flesh and blood to these mosquitoes, so that they may all be full. May I attain Buddhahood in the next life, and when I become a Buddha, may I use the Dharma to relieve your hunger, thirst, and the heavy sickness of birth and death.' When he made this vow, the heavens and earth shook in six ways, the sun lost its light, startling various birds and beasts to scatter and flee, the great sea surged, Mount Sumeru rose and fell, and even the gods of the Trayastrimsa Heaven were greatly shaken. At that time, Sakra, the lord of the gods, in order to frighten the beings of Jambudvipa in the desire realm, transformed Prince Sudatta into lions, tigers, and wolves, baring their fangs and roaring, with waves surging, wanting to pounce and tear the prince apart. At that time, Sudatta, seeing the ferocity of these beasts, said softly: 'If you wish to eat me, then take your fill, why do you need to frighten me so?' Then, Sakra, the king of the gods, said: 'I am not a lion, tiger, or wolf, I am Sakra, the lord of the gods, and I have come to test you.' At that time, the prince was overjoyed to see Sakra. Then, Sakra asked the prince: 'You are so willing to give up what is difficult to give up, offering your flesh and blood to nourish your parents. With such merit, do you wish to be reborn in the heavens as a demon king, Brahma king, god king, human king, or a wheel-turning sage king?' Sudatta replied to Sakra: 'I do not wish to be reborn in the heavens as a demon king, Brahma king, god king, human king, or a wheel-turning sage king. I wish to seek the unsurpassed and true path of Buddhahood, to liberate all sentient beings.' Sakra said: 'You are truly foolish. Anuttara-samyak-sambodhi requires enduring long and arduous suffering to achieve. How can you bear such suffering?' Sudatta replied to Sakra: 'Even if a red-hot iron wheel were to spin on my head, I would never retreat from the unsurpassed path of Buddhahood because of such suffering.'

。』天王釋言：『汝惟空言，誰當信汝？』須阇提即立誓願：『若我欺誑天王釋者，令我身瘡始終莫合；若不爾者，令我身體平復如本，血當反白為乳。』即時身體平復如故，血即反白為乳，身體形容端正倍常，起為天王釋頭面禮足。爾時天王釋即嘆言：『善哉！善哉！吾不及汝。汝精進勇猛，會得阿耨多羅三藐三菩提不久。若得阿耨多羅三藐三菩提時，愿先度我。』時，天王釋于虛空中即沒不現。

「爾時，王及夫人得到鄰國。時，彼國王遠出奉迎，供給所須，稱意與之。爾時，大王向彼國王說上事因緣，如吾子身肉孝養父母，其事如是。時，彼鄰國王聞是語已，感須阇提太子難捨能捨，身體肉血供養父母，孝養如是。感其慈孝故，即合四兵，還與彼王伐羅睺羅。

「爾時，大王即將四兵，順路還歸。至與須阇提太子別處，即自念言：『吾子亦當死矣！今當收取身骨，還歸本國。』舉聲悲哭，隨路求覓。遙見其子身體平復，端正倍常，即前抱持，悲喜交集，語太子言：『汝猶活也！』爾時，須阇提具以上事向父母說，父母歡喜，共載大象，還歸本國。以須阇提福德力故，伐得本國，即立須阇提太子為王。」

佛告阿難：「爾時父王者，今現我父輸頭檀是；爾時母者，今現我母摩耶夫人是；爾時須阇提太子者，今則我身釋迦如來是；爾時天王釋者，阿若憍陳如是

現代漢語譯本：天王釋帝說道：『你只是空口說白話，誰會相信你呢？』須阇提立刻發誓說：『如果我欺騙了天王釋帝，就讓我身上的瘡永遠不能癒合；如果不是這樣，就讓我身體恢復如初，血變成乳白色。』說完，他的身體立刻恢復如初，血變成了乳白色，身體的容貌比以前更加端正，他起身向天王釋帝頂禮膜拜。當時，天王釋帝感嘆道：『太好了！太好了！我不如你。你精進勇猛，不久就能證得無上正等正覺。如果證得無上正等正覺時，希望先度化我。』說完，天王釋帝就在虛空中消失不見。 當時，國王和王后到了鄰國。鄰國的國王親自遠道迎接，供給他們所需，讓他們稱心如意。當時，大王向鄰國國王講述了事情的來龍去脈，說自己的兒子用身上的肉來孝養父母，事情就是這樣。當時，鄰國國王聽了這些話，感動于須阇提太子難捨能捨，用身體的肉和血來供養父母，孝順到了這種地步。他被須阇提的慈悲和孝心感動，立刻集結軍隊，幫助國王攻打羅睺羅。 當時，大王率領軍隊，順路返回。到了和須阇提太子分別的地方，他心想：『我的兒子恐怕已經死了！現在應該收回他的遺骨，帶回國去。』他放聲痛哭，沿路尋找。遠遠地看見他的兒子身體恢復如初，比以前更加端正，他立刻上前抱住兒子，悲喜交加，對太子說：『你還活著啊！』當時，須阇提把事情的經過都告訴了父母，父母非常高興，一起乘坐大象，返回了本國。因為須阇提的福德之力，他們奪回了本國，並立須阇提太子為國王。 佛陀告訴阿難：『當時的父王，就是現在的我的父親凈飯王；當時的母親，就是現在的我的母親摩耶夫人；當時的須阇提太子，就是現在的我釋迦如來；當時的天王釋帝，就是阿若憍陳如。』

English version: King Śakra said, 『You are just speaking empty words, who would believe you?』 Sujāti immediately made a vow, 『If I have deceived King Śakra, may the sores on my body never heal; if not, may my body be restored to its original state, and my blood turn white like milk.』 Immediately, his body was restored to its original state, his blood turned white like milk, and his appearance was even more handsome than before. He rose and bowed his head to King Śakra. At that time, King Śakra exclaimed, 『Excellent! Excellent! I am not as good as you. You are diligent and courageous, and you will soon attain Anuttarā-samyak-saṃbodhi. When you attain Anuttarā-samyak-saṃbodhi, I hope you will liberate me first.』 Then, King Śakra disappeared into the void. At that time, the king and queen arrived in a neighboring country. The king of that country came out to greet them from afar, providing them with everything they needed and making them feel comfortable. At that time, the great king told the neighboring king about the whole situation, how his son had used his own flesh to support his parents, and that was the whole story. When the neighboring king heard this, he was moved by how Sujāti was able to give up what was difficult to give up, using his own flesh and blood to support his parents, showing such filial piety. Moved by his compassion and filial piety, he immediately gathered his troops and helped the king fight against Rāhula. At that time, the great king led his troops and returned along the same route. When he reached the place where he had parted with Prince Sujāti, he thought to himself, 『My son is probably dead! Now I should collect his bones and take them back to the kingdom.』 He cried out in grief and searched along the road. From afar, he saw that his son』s body was restored to its original state, even more handsome than before. He immediately went forward and embraced his son, filled with both sorrow and joy, and said to the prince, 『You are still alive!』 At that time, Sujāti told his parents everything that had happened. His parents were very happy, and they rode back to their kingdom on an elephant together. Because of Sujāti』s merit and virtue, they regained their kingdom, and they made Prince Sujāti the king. The Buddha said to Ānanda, 『The king at that time is now my father, King Śuddhodana; the mother at that time is now my mother, Queen Māyā; the Prince Sujāti at that time is now me, the Tathāgata Śākyamuni; and the King Śakra at that time is now Ajñāta Kauṇḍinya.』

。」

說此孝養父母品時，眾中有二十億菩薩，皆得樂說辯才，利益一切；復有十二萬億菩薩，皆得無生法忍；復有十方諸來微塵等數，皆得陀羅尼門；復有恒河沙等微塵數諸聲聞、緣覺，舍離二乘心，究竟一乘；復有微塵數優婆塞、優婆夷，或得初果乃至二果；復有百千人發阿耨多羅三藐三菩提心；復有諸天龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，或發菩提心，乃至聲聞、辟支佛心。

佛告阿難：「菩薩如是為一切眾生故，難行苦行，孝養父母，身體血肉供養父母。其事如是。」

一切大眾聞佛說法，各得勝利，歡喜作禮，右繞而去。

大正藏第 03 冊 No. 0156 大方便佛報恩經

大方便佛報恩經卷第二

對治品第三

爾時世尊處在大眾，猶如日輪，光明赫弈，隱蔽眾星；喻如大龍，蟠蘭椿輪，茜練粲爛，睹之眼眩，思之意亂，威光晃曜，色無等喻。猶螢火光，日出不現；日月雖有百千光明，方于帝釋，譬如聚墨；帝釋雖有白凈妙光，方于大梵王所有光明，猶如瓦礫方于夜光摩尼寶珠；大梵天王雖有凈妙百千光明，方于如來所有光明，亦如聚墨。何以故？如來圓光七尺，乃能遠照十方世界。其中眾生遇斯光者，盲者得見，僂者得伸，拘躄眾生即得手足，邪迷眾生得睹真言——以要言之：諸不稱意皆得如願。

爾時會中有七十大菩薩摩訶薩，即從座起，頭面禮佛，繞百千匝，卻住一面，異口同音說百千偈讚歎如來

現代漢語譯本：當佛陀宣講這部《孝養父母品》時，在場的聽眾中有二十億菩薩獲得了無礙的辯才，能夠利益一切眾生；又有十二萬億菩薩證得了無生法忍；還有來自十方世界如微塵般眾多的菩薩，都獲得了陀羅尼法門；更有如恒河沙數般的聲聞和緣覺，捨棄了二乘之心，最終趨向一乘；還有無數的優婆塞和優婆夷，有的證得了初果乃至二果；還有成百上千的人發起了無上正等正覺之心；更有諸天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，有的發起了菩提心，有的發起了聲聞或辟支佛之心。 佛陀告訴阿難：『菩薩爲了利益一切眾生，如此難行苦行，孝養父母，甚至以身體血肉供養父母。事情就是這樣。』 所有在場的大眾聽聞佛陀的說法，各自都獲得了利益，歡喜地向佛陀作禮，然後右繞佛陀離去。 《大方便佛報恩經》卷第一 《大正藏》第03冊 No. 0156 《大方便佛報恩經》 《大方便佛報恩經》卷第二 後漢時期失譯人名 那時，世尊處在大眾之中，猶如太陽一般，光明熾盛，遮蔽了所有星辰；又如巨龍盤繞在車輪之上，光彩奪目，令人眼花繚亂，思緒紛亂，威光閃耀，其色彩無法比擬。就像螢火蟲的光芒，在太陽出來時便消失不見；日月雖有千百光明，與帝釋天相比，也如同聚集的墨汁；帝釋天雖有潔白的光芒，與大梵天王的光明相比，也如同瓦礫與夜光摩尼寶珠；大梵天王雖有清凈微妙的千百光明，與如來的光明相比，也如同聚集的墨汁。這是為什麼呢？因為如來的圓光有七尺，能夠照耀十方世界。其中眾生遇到這光芒，盲人能夠看見，駝背的人能夠伸直腰背，手腳殘疾的人能夠恢復手腳，邪迷的人能夠見到真理——總而言之：所有不如意的事情都能如願以償。 那時，法會中有七十位大菩薩摩訶薩，立即從座位上站起來，向佛陀頂禮，繞佛百千圈，然後退到一邊，異口同聲地用百千偈頌讚嘆如來。

English version: When the Buddha was speaking on the 'Chapter on Filial Piety to Parents,' among the assembly, twenty billion Bodhisattvas all attained the eloquence of joyful speech, benefiting all beings; furthermore, twelve trillion Bodhisattvas all attained the forbearance of non-origination; moreover, there were Bodhisattvas from the ten directions, as numerous as dust motes, who all attained the Dharani gates; furthermore, there were countless Shravakas and Pratyekabuddhas, as numerous as the sands of the Ganges, who abandoned the two vehicles' minds and ultimately turned towards the one vehicle; furthermore, there were countless Upasakas and Upasikas, some of whom attained the first fruit and even the second fruit; furthermore, there were hundreds and thousands of people who generated the mind of Anuttara-samyak-sambodhi; furthermore, there were Devas, Nagas, ghosts, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, some of whom generated the Bodhi mind, and some generated the Shravaka or Pratyekabuddha mind. The Buddha told Ananda, 'Bodhisattvas, for the sake of all sentient beings, practice such difficult and arduous practices, showing filial piety to their parents, even offering their own flesh and blood to their parents. Such is the matter.' All the great assembly, upon hearing the Buddha's teachings, each gained benefits, joyfully paid homage to the Buddha, and then circumambulated the Buddha to the right before departing. 'The Great Vaipulya Sutra of Gratitude to the Buddha' Volume 1 Taisho Tripitaka Volume 03 No. 0156 'The Great Vaipulya Sutra of Gratitude to the Buddha' 'The Great Vaipulya Sutra of Gratitude to the Buddha' Volume 2 Translator's name lost, recorded in the Later Han Dynasty Chapter 3: Counteracting At that time, the World Honored One was in the midst of the assembly, like the sun, his light blazing, obscuring all the stars; like a great dragon coiled around a wheel, dazzling and brilliant, causing the eyes to be dazzled, and the mind to be confused, his majestic light shining, his color beyond comparison. Like the light of a firefly, which disappears when the sun rises; although the sun and moon have thousands of lights, compared to Indra, they are like a mass of ink; although Indra has pure white light, compared to the light of the Great Brahma King, it is like a piece of tile compared to a night-shining Mani jewel; although the Great Brahma King has pure and subtle thousands of lights, compared to the light of the Tathagata, it is also like a mass of ink. Why is this so? Because the Tathagata's halo is seven feet, and it can illuminate the ten directions of the world. Among the beings who encounter this light, the blind can see, the hunchbacked can straighten their backs, those with crippled hands and feet can regain their limbs, and those who are deluded can see the truth—in short: all things that are not as desired will be fulfilled. At that time, there were seventy great Bodhisattva Mahasattvas in the assembly, who immediately rose from their seats, bowed their heads to the Buddha, circumambulated the Buddha hundreds and thousands of times, and then retreated to one side, praising the Tathagata with hundreds and thousands of verses in unison.

其名曰：不思議菩薩、離覺音菩薩、惟念安菩薩、離垢稱菩薩、無量音菩薩、大名聞菩薩、明寶髻菩薩、堅師子菩薩、獨步逝菩薩、舍所念菩薩、及智積菩薩、意善住菩薩、無極相菩薩、慧光曜菩薩、消強意菩薩、能擁護菩薩、至誠英菩薩、蓮花界菩薩、眾諸安菩薩、聖慧業菩薩、將功勛菩薩、無思議菩薩、凈梵施菩薩、寶事業菩薩、處大花菩薩、善思惟菩薩、無限法菩薩、名聞意菩薩、已辯積菩薩、自在門菩薩、十種力菩薩、有十力菩薩、大聖愍菩薩、無所越菩薩、游寂然菩薩、在於彼菩薩、無數天菩薩、須彌光菩薩、極重藏菩薩、因超越菩薩、而獨步菩薩、威神勝菩薩、大部界菩薩、以山護菩薩、持三世菩薩、有功勛菩薩、宣名稱菩薩、日光明菩薩、師子英菩薩、時節王菩薩、師子藏菩薩、示現有菩薩、光遠照菩薩、山師子菩薩、有取施菩薩、莫能勝菩薩、為最幢菩薩、喜悅稱菩薩、堅精進菩薩、無損減菩薩、有名稱菩薩、無恐怖菩薩、無著天菩薩、大明燈菩薩、世光曜菩薩、微妙音菩薩、執功勛菩薩、除闇暝菩薩、無等倫菩薩。各于佛前發誓愿言：「我等於世尊滅度之後，護持佛法，於十方界廣令流佈，使不斷絕。何以故？我等今者睹如來不思議妙色光明——于光明中皆得聞不思議佛法，既聞法已，離於心障，累結永消，身心清凈——晃如天金，萬品斯照。我等思惟如是等功德利故，于如來所生大師想，生慈父想。常唸佛恩，當報佛恩。何以故？得聞正法，不久當坐道場，轉正法輪，度脫一切眾生，皆令以得聞法故，得成阿耨多羅三藐三菩提

他們的名字是：不思議菩薩、離覺音菩薩、惟念安菩薩、離垢稱菩薩、無量音菩薩、大名聞菩薩、明寶髻菩薩、堅師子菩薩、獨步逝菩薩、舍所念菩薩、以及智積菩薩、意善住菩薩、無極相菩薩、慧光曜菩薩、消強意菩薩、能擁護菩薩、至誠英菩薩、蓮花界菩薩、眾諸安菩薩、聖慧業菩薩、將功勛菩薩、無思議菩薩、凈梵施菩薩、寶事業菩薩、處大花菩薩、善思惟菩薩、無限法菩薩、名聞意菩薩、已辯積菩薩、自在門菩薩、十種力菩薩、有十力菩薩、大聖愍菩薩、無所越菩薩、游寂然菩薩、在於彼菩薩、無數天菩薩、須彌光菩薩、極重藏菩薩、因超越菩薩、而獨步菩薩、威神勝菩薩、大部界菩薩、以山護菩薩、持三世菩薩、有功勛菩薩、宣名稱菩薩、日光明菩薩、師子英菩薩、時節王菩薩、師子藏菩薩、示現有菩薩、光遠照菩薩、山師子菩薩、有取施菩薩、莫能勝菩薩、為最幢菩薩、喜悅稱菩薩、堅精進菩薩、無損減菩薩、有名稱菩薩、無恐怖菩薩、無著天菩薩、大明燈菩薩、世光曜菩薩、微妙音菩薩、執功勛菩薩、除闇暝菩薩、無等倫菩薩。他們各自在佛前發誓說：『我們將在世尊滅度之後，護持佛法，在十方世界廣泛傳播，使之永不中斷。為什麼呢？我們現在看到如來不可思議的妙色光明——在光明中都聽聞到不可思議的佛法，聽聞佛法后，就脫離了心中的障礙，所有的煩惱都永遠消除，身心清凈——如同天上的黃金，光芒照耀一切。我們思惟這些功德利益，因此對如來生起大師的敬仰，生起慈父的愛戴。我們常常唸佛的恩德，應當報答佛的恩德。為什麼呢？因為聽聞了正法，不久將坐在菩提道場，轉動正法輪，度脫一切眾生，使他們都因為聽聞佛法而成就無上正等正覺。』

Their names are: Inconceivable Bodhisattva, Departing-Awareness-Sound Bodhisattva, Only-Mind-Peace Bodhisattva, Immaculate-Name Bodhisattva, Immeasurable-Sound Bodhisattva, Great-Renown Bodhisattva, Bright-Jewel-Crest Bodhisattva, Firm-Lion Bodhisattva, Sole-Stride-Gone Bodhisattva, Relinquishing-Thoughts Bodhisattva, and Wisdom-Accumulation Bodhisattva, Mind-Well-Dwelling Bodhisattva, Limitless-Form Bodhisattva, Wisdom-Light-Radiance Bodhisattva, Subduing-Strong-Will Bodhisattva, Able-to-Protect Bodhisattva, Utmost-Sincerity-Hero Bodhisattva, Lotus-Realm Bodhisattva, All-Peace Bodhisattvas, Sacred-Wisdom-Action Bodhisattva, Accomplishing-Merit Bodhisattva, Inconceivable Bodhisattva, Pure-Brahma-Giving Bodhisattva, Jewel-Activity Bodhisattva, Abiding-in-Great-Flower Bodhisattva, Good-Contemplation Bodhisattva, Limitless-Dharma Bodhisattva, Renown-Mind Bodhisattva, Already-Discerned-Accumulation Bodhisattva, Unobstructed-Gate Bodhisattva, Ten-Powers Bodhisattva, Possessing-Ten-Powers Bodhisattva, Great-Sage-Compassion Bodhisattva, Unsurpassed Bodhisattva, Wandering-in-Stillness Bodhisattva, Being-There Bodhisattva, Countless-Heavenly Bodhisattvas, Sumeru-Light Bodhisattva, Extremely-Heavy-Store Bodhisattva, Because-of-Transcending Bodhisattva, and Sole-Stride Bodhisattva, Majestic-Power-Victory Bodhisattva, Great-Division-Realm Bodhisattva, Mountain-Protecting Bodhisattva, Holding-Three-Worlds Bodhisattva, Possessing-Merit Bodhisattva, Proclaiming-Name Bodhisattva, Sun-Light Bodhisattva, Lion-Hero Bodhisattva, Season-King Bodhisattva, Lion-Store Bodhisattva, Manifesting-Existence Bodhisattva, Light-Far-Shining Bodhisattva, Mountain-Lion Bodhisattva, Possessing-Giving Bodhisattva, Unconquerable Bodhisattva, Being-Supreme-Banner Bodhisattva, Joyful-Name Bodhisattva, Firm-Vigor Bodhisattva, Undiminished Bodhisattva, Possessing-Name Bodhisattva, Fearless Bodhisattva, Unattached-Heavenly Bodhisattva, Great-Bright-Lamp Bodhisattva, World-Light-Radiance Bodhisattva, Subtle-Sound Bodhisattva, Holding-Merit Bodhisattva, Dispelling-Darkness Bodhisattva, Unequaled Bodhisattva. Each of them made a vow before the Buddha, saying: 'After the World Honored One passes away, we will uphold the Buddha's Dharma, widely spread it throughout the ten directions, and ensure it never ceases. Why? Because we now behold the inconceivable wondrous light of the Tathagata—in that light, we all hear the inconceivable Buddha's Dharma. Having heard the Dharma, we are freed from the hindrances in our minds, all our afflictions are forever extinguished, and our bodies and minds are purified—shining like heavenly gold, illuminating all things. We contemplate these merits and benefits, and therefore, we develop a sense of reverence for the Tathagata as a great teacher and a sense of love for him as a compassionate father. We constantly remember the Buddha's kindness and should repay the Buddha's kindness. Why? Because having heard the true Dharma, we will soon sit in the Bodhi-mandala, turn the wheel of the true Dharma, liberate all sentient beings, and enable them to attain Anuttara-samyak-sambodhi through hearing the Dharma.'

爾時釋迦如來告一切大眾言：「是七十大菩薩摩訶薩，久於過去無量百千萬億微塵數阿僧祇劫中，已曾供養無量百千萬億恒河沙世界微塵數諸佛，于諸佛所常修梵行，供養諸佛，心不疲惓；以慈修身，善護佛法；不捨大悲，常於十方利益一切。若有眾生臨命終時，若聞一菩薩名，若二、若三、若四，乃至七十，稱名歸命者，命終即得往生有佛國土，蓮華化生，遠離淫慾；不處胞胎，離諸臭穢；其身清凈，有妙香氣；眾所恭敬，人所愛念。為人所恭敬愛念故，其心歡喜；以歡喜心故，即能發於阿耨多羅三藐三菩提心；以發阿耨多羅三藐三菩提心，能於一切眾生起大慈悲心；以發慈悲心已，次亦生於利益眾生心；以能利益眾生心已，復能發於不捨眾生心、利益眾生心、自利利彼心、滅除障礙心、寂靜煩惱心、能親近善友常生恭敬心、專意聽法心、憶持不忘思惟妙義心、愿少聞多解義心、不願于多聞而不解義心；次生信如心、信如實義心；以生如實義心已，次生如說修行心；以生如說修行心已，次生不退轉心；以生不退轉心已，于諸眾生即生等對治心：

「如我不喜死，一切三界二十五有，有形無形，四足多足，乃至蟻子，有命之屬，亦復如是。是故菩薩乃至自喪身命。終不枉奪他命。

「如我有錢穀、帛衣被、飲食、象馬、車乘、國城、妻子、身體、手足，供養擁護，不喜他人橫來侵害者，一切眾生亦復如是。是故菩薩，乃至自喪身命，終不于諸眾生衣財飲食，生於劫奪之心。

「如我不喜他人欺𣣋，斷我妙色姊妹妻妾者，一切眾生亦復如是

現代漢語譯本： 那時，釋迦如來告訴所有大眾說：『這七十位大菩薩摩訶薩，在過去無量百千萬億微塵數阿僧祇劫中，已經供養過無量百千萬億恒河沙世界微塵數諸佛，在諸佛那裡常常修行清凈的梵行，供養諸佛，內心不感到疲倦；用慈悲來修養身心，善於守護佛法；不捨棄大悲心，常常在十方利益一切眾生。如果有眾生在臨命終時，如果聽到一位菩薩的名號，或者兩位、三位、四位，乃至七十位，稱念他們的名號並歸依他們，那麼命終后就能往生到有佛的國土，在蓮花中化生，遠離淫慾；不處在胞胎之中，脫離各種臭穢；他們的身體清凈，散發著美妙的香氣；受到大眾的恭敬，人們的愛戴。因為受到人們的恭敬愛戴，他們的內心會感到歡喜；因為內心歡喜，就能發起無上正等正覺的心；因為發起無上正等正覺的心，就能對一切眾生生起大慈悲心；因為發起慈悲心，接著也會生起利益眾生的心；因為能夠利益眾生，又能發起不捨棄眾生的心、利益眾生的心、自利利他的心、滅除障礙的心、寂靜煩惱的心、能夠親近善友並常生恭敬的心、專心聽聞佛法的心、憶持不忘並思惟妙義的心、希望少聞而多理解義理的心、不希望多聞而不理解義理的心；接著生起相信如實的心、相信如實義理的心；因為生起如實義理的心，接著生起如所說而修行實踐的心；因為生起如所說而修行實踐的心，接著生起不退轉的心；因為生起不退轉的心，對於一切眾生就會生起平等的對待之心：』 『就像我不喜歡死亡一樣，一切三界二十五有，有形無形，四足多足，乃至螞蟻，有生命的眾生，也都是如此。所以菩薩乃至自己喪失生命，也終究不會枉自奪取其他眾生的生命。』 『就像我擁有錢財穀物、絲綢衣被、飲食、象馬、車乘、國城、妻子、身體、手足，用來供養和保護，不喜歡他人橫加侵犯一樣，一切眾生也都是如此。所以菩薩乃至自己喪失生命，也終究不會對其他眾生的衣物錢財飲食，生起劫奪之心。』 『就像我不喜歡他人欺騙侮辱，奪走我美麗的姐妹妻妾一樣，一切眾生也都是如此。

English version: At that time, Shakyamuni Tathagata said to the entire assembly: 'These seventy great Bodhisattva Mahasattvas, in the past immeasurable hundreds of thousands of millions of dust-particle kalpas, have already made offerings to immeasurable hundreds of thousands of millions of Ganges River sand world dust-particle Buddhas. In the presence of these Buddhas, they have always practiced pure conduct, making offerings to the Buddhas, and their minds are not weary. They cultivate themselves with compassion, skillfully protect the Dharma, do not abandon great compassion, and constantly benefit all beings in the ten directions. If there are sentient beings who, at the time of their death, hear the name of one Bodhisattva, or two, three, four, up to seventy, and call upon their names and take refuge in them, then upon death, they will be reborn in a Buddha-land, be born from a lotus flower, be free from lust, not be in a womb, be free from all foulness, their bodies will be pure, emit a wonderful fragrance, be respected by the masses, and be loved by people. Because they are respected and loved by people, their hearts will be joyful. Because their hearts are joyful, they will be able to generate the mind of Anuttara-samyak-sambodhi. Because they generate the mind of Anuttara-samyak-sambodhi, they will be able to generate great compassion for all beings. Having generated compassion, they will then generate the mind to benefit beings. Having the mind to benefit beings, they will then generate the mind not to abandon beings, the mind to benefit beings, the mind to benefit themselves and others, the mind to eliminate obstacles, the mind to pacify afflictions, the mind to be close to good friends and always be respectful, the mind to listen attentively to the Dharma, the mind to remember and not forget and contemplate the wonderful meanings, the mind to wish to hear little and understand much, and not to wish to hear much and not understand the meaning. Then they will generate the mind of believing in reality, the mind of believing in the true meaning. Having generated the mind of the true meaning, they will then generate the mind to practice as taught. Having generated the mind to practice as taught, they will then generate the mind of non-retrogression. Having generated the mind of non-retrogression, they will then generate an equal mind towards all beings:' 'Just as I do not like death, all beings in the three realms and twenty-five existences, whether with form or without form, with four feet or many feet, even ants, all living beings are the same. Therefore, Bodhisattvas, even if they lose their own lives, will never wrongfully take the lives of others.' 'Just as I have money, grains, silk clothes, food, elephants, horses, carriages, countries, cities, wives, bodies, hands, and feet, which I use for support and protection, and do not like others to encroach upon them, all beings are the same. Therefore, Bodhisattvas, even if they lose their own lives, will never have the mind to rob other beings of their clothing, wealth, or food.' 'Just as I do not like others to deceive and insult me, or take away my beautiful sisters and wives, all beings are the same.'

。是故菩薩，乃至喪身失命，於他美色不生邪念、染污之心，況行奸惡？

「如我不喜面毀、兩舌、惡口，一切眾生亦復如是。是故菩薩，乃至喪失身命，終不妄言、兩舌，斗亂彼此。

「如我不喜杖石鞭打，搒笞拷掠者，一切眾生亦復如是。是故菩薩，乃至喪失身命，終不杖石楚毒拷掠眾生。

「如我不喜杻械枷鎖桁械，系閉縛勒，諸苦惱者，一切眾生亦復如是。是故菩薩，乃至喪失身命，終不枷鎖系閉，杻械眾生。

「如我不喜為人所𣣋，強力迫脅，威恩所逼，恃怙形勢，壓伏戢遏，不令面自炳說，自顯清白者，一切眾生亦復如是。是故菩薩，乃至喪失身命，終不非理加於眾生。

「如我為人之所供養，尊重讚歎，令我歡喜者，我亦常當佈施眾生衣被、飲食、臥具、醫藥一切樂具。

「若我造作大事，若佛事、法事、僧事，智力有限，不能令其成辦，憂愁苦惱。若有智者，見我如是憂恚懊惱，不能令事得辦，便報我言：『善男子，莫憂愁也。我當供辦，稱意所須，令汝事辦。』我聞是語，心生歡喜，是故我亦當常勸化眾生利益眾生。

「如我為王賊水火，縣官所逼，若系若閉，心生愁毒。復有智者，見我如是遇眾苦難，便往我所，善言誘喻，告言：『莫愁苦也。我當爲汝求哀國王，若諸大臣，若供給財賄，若設余方便，令汝解脫，使無衰惱。』我聞是語，心生歡喜。

「是故菩薩常當勤修技藝，多諸工能：音樂倡伎，歷數算計，咒術仙藥，服乘象馬，兜矛槊箭，出陣入陣，有大武功

因此，菩薩即使喪失生命，也不會對別人的美色產生邪念和染污之心，更何況是做奸惡之事呢？ 『正如我不喜歡別人譭謗我的名譽、挑撥離間、惡語傷人一樣，一切眾生也是如此。因此，菩薩即使喪失生命，也絕不會說妄語、挑撥離間，製造紛爭。』 『正如我不喜歡被人用棍棒、石頭、鞭子抽打，或被拷打鞭笞一樣，一切眾生也是如此。因此，菩薩即使喪失生命，也絕不會用棍棒、石頭或毒刑拷打眾生。』 『正如我不喜歡被戴上刑具、枷鎖、手銬腳鐐，被捆綁束縛，遭受各種痛苦一樣，一切眾生也是如此。因此，菩薩即使喪失生命，也絕不會用枷鎖、手銬腳鐐來束縛眾生。』 『正如我不喜歡被人欺凌、強迫、威逼，或被依仗權勢的人壓制、遏制，不讓我為自己辯解、澄清事實一樣，一切眾生也是如此。因此，菩薩即使喪失生命，也絕不會不講道理地加害於眾生。』 『如果我受到別人的供養、尊重和讚歎，讓我感到歡喜，我也應當經常佈施給眾生衣服、飲食、臥具、醫藥等一切生活所需。』 『如果我做大事，無論是佛事、法事還是僧事，因為智慧有限，不能成功完成，就會感到憂愁苦惱。如果有智者看到我如此憂愁懊惱，不能把事情辦成，就會對我說：『善男子，不要憂愁。我來幫你辦好，滿足你的需求，讓你把事情辦成。』我聽到這些話，心裡就會感到歡喜。因此，我也應當經常勸導眾生，利益眾生。』 『如果我被國王、盜賊、水火或官府所逼迫，被關押或囚禁，心裡就會感到憂愁痛苦。如果有智者看到我遭遇如此苦難，就會來到我身邊，用善言勸慰我，告訴我：『不要憂愁痛苦。我來為你向國王或大臣求情，或者提供財物，或者採取其他方法，讓你解脫困境，不再受苦。』我聽到這些話，心裡就會感到歡喜。』 『因此，菩薩應當經常勤修技藝，掌握各種技能：音樂歌舞、曆法算術、咒術仙藥、駕馭象馬、使用矛箭、出入戰場，擁有強大的武功。』

Therefore, even if a Bodhisattva were to lose their life, they would not generate any evil or defiled thoughts towards the beauty of others, let alone commit any wicked deeds. 'Just as I do not like to have my reputation slandered, to be the subject of divisive speech, or to be verbally abused, so it is with all living beings. Therefore, even if a Bodhisattva were to lose their life, they would never lie, engage in divisive speech, or create conflict between others.' 'Just as I do not like to be struck with sticks, stones, or whips, or to be beaten and tortured, so it is with all living beings. Therefore, even if a Bodhisattva were to lose their life, they would never use sticks, stones, or cruel punishments to torture living beings.' 'Just as I do not like to be bound with instruments of torture, shackles, handcuffs, or fetters, to be confined and restrained, and to suffer various forms of pain, so it is with all living beings. Therefore, even if a Bodhisattva were to lose their life, they would never use shackles, handcuffs, or fetters to bind living beings.' 'Just as I do not like to be bullied, coerced, or intimidated, or to be suppressed and restrained by those who rely on their power, preventing me from defending myself and clarifying the truth, so it is with all living beings. Therefore, even if a Bodhisattva were to lose their life, they would never unjustly harm living beings.' 'If I am offered support, respect, and praise by others, which makes me happy, I should also always give to living beings clothing, food, bedding, medicine, and all other necessities.' 'If I am undertaking a major task, whether it is a Buddhist affair, a Dharma affair, or a Sangha affair, and because of my limited wisdom, I cannot complete it successfully, I will feel worried and distressed. If a wise person sees me in such a state of worry and distress, unable to complete the task, they will say to me: 『Good man, do not worry. I will help you complete it, fulfilling your needs, so that you can accomplish the task.』 Upon hearing these words, I will feel happy. Therefore, I should also always encourage living beings and benefit them.' 'If I am being oppressed by a king, thieves, fire, or the government, and I am imprisoned or confined, I will feel worried and pained. If a wise person sees me encountering such difficulties, they will come to me, comfort me with kind words, and tell me: 『Do not worry or suffer. I will plead on your behalf to the king or ministers, or provide you with wealth, or take other measures to help you escape your predicament and no longer suffer.』 Upon hearing these words, I will feel happy.' 'Therefore, a Bodhisattva should always diligently cultivate skills and master various abilities: music and dance, calendar calculation, incantations and medicinal herbs, riding elephants and horses, using spears and arrows, entering and leaving battlefields, and possessing great martial prowess.'

。我有如是眾妙技藝，一切眾人，若王大臣，不敢違逆我意。兼我復有衣財飲食、珠環釵釧、金銀琉璃、珊瑚虎珀、硨𤦲馬瑙、真珠玫瑰、摩尼寶珠、象馬輦輿、僮僕作使、宮人美女、流泉浴池、七寶臺觀，如是種種微妙無量百千。菩薩雖有如是威武隨意，技藝百千，寶藏象馬，車乘無量，美女勝妙，臺觀、流泉、浴池，一切五欲樂具，心不貪著，而常少欲知足，好樂閑靜；山林樹下安禪靜默；雖處大眾言談語論，而心常入對治門中；雖與眾生和光塵俗，出內財產，生業息利，終不為惡，利益眾生。若有貧窮及諸苦惱，來從菩薩求索所須，菩薩隨意稱心給與。

「菩薩若見有眾生愛樂佛法，而來親近供養，承事奉侍，洗足按摩，浣濯干曬，楊枝澡水，拂拭床敷，卷褺被枕。初夜后夜供給燈燭、前食、后食、怛缽那食、蒲阇尼食、佉陀尼食，及諸漿飲——所謂與利師漿、馥勒奢果漿、蒲萄漿、黑石蜜漿。如是承事，乃至一七至九十日，為欲求請菩薩，聽聞佛法。菩薩爾時雖見是人如是供給，心不歡喜。何以故？菩薩久于無量阿僧祇劫中，為求佛法故；我為一切眾生心無增減故；以慈悲心故；住平等心故，時作轉輪聖王，常以十善，導化一切眾生。為我意故，歡喜奉行，命終之後，得生人天，受微妙五欲快樂，尊嚴豪貴，隨心適意；臥起入宮，服乘鞍馬，遊戲園苑，伎樂自娛，歡喜飲食；無常卒至，老病喪亡，家室男女愁毒懊惱，舉聲大哭，以手捶胸，或時拔髮，食飲灰土，悶絕躄地，持幡乘車，啼哭送之

現代漢語譯本：我有各種精妙的技藝，所有的人，無論是國王還是大臣，都不敢違揹我的意願。而且我還有衣服、財富、食物、珠寶環珮、金銀琉璃、珊瑚琥珀、硨磲瑪瑙、珍珠玫瑰、摩尼寶珠、象馬車輦、僕人使喚、宮女美女、流泉浴池、七寶樓臺，像這樣種種微妙無量的事物。菩薩雖然擁有如此威武的權勢，百千種技藝，寶藏象馬，無量的車乘，絕妙的美女，樓臺、流泉、浴池，一切五欲享樂的器具，心中卻不貪戀執著，而是常常少欲知足，喜愛清靜；在山林樹下安禪靜默；即使身處大眾之中談論，心中也常常進入對治煩惱的法門；雖然與眾生和光同塵，出入財產，經營生計，獲取利益，最終也不會作惡，而是利益眾生。如果有貧窮和遭受苦惱的人，來向菩薩請求所需，菩薩都會隨心所欲地給予。 現代漢語譯本：『菩薩如果看到有眾生喜愛佛法，前來親近供養，承事奉侍，洗腳、洗滌晾曬衣物，提供楊枝凈水，擦拭床鋪，整理被褥枕頭。初夜后夜供給燈燭、前食、后食、怛缽那食、蒲阇尼食、佉陀尼食，以及各種漿飲——比如與利師漿、馥勒奢果漿、葡萄漿、黑石蜜漿。像這樣承事，甚至從七天到九十天，爲了請求菩薩，聽聞佛法。菩薩這時即使看到這個人如此供養，心中也不會歡喜。為什麼呢？因為菩薩在無量阿僧祇劫中，爲了求佛法；我爲了所有眾生，心無增減；因為慈悲心；安住平等心，曾經做過轉輪聖王，常常用十善，引導教化一切眾生。爲了我的意願，歡喜奉行，命終之後，得以投生人天，享受微妙的五欲快樂，尊貴豪奢，隨心所欲；起居出入宮殿，穿著華麗的服飾，騎著鞍馬，在園林中游玩，用音樂娛樂自己，歡喜飲食；無常突然降臨，衰老疾病死亡，家室男女悲傷懊惱，放聲大哭，用手捶胸，有時拔頭髮，吃灰土，昏厥倒地，拿著幡旗乘著車，哭泣著送葬。』

English version: I possess various exquisite skills, and all people, whether kings or ministers, dare not disobey my will. Moreover, I have clothing, wealth, food, jeweled ornaments, gold, silver, lapis lazuli, coral, amber, giant clam shells, agate, pearl roses, mani jewels, elephants, horses, carriages, servants, palace maids, beautiful women, flowing springs, bathing pools, and seven-jeweled terraces, such countless subtle and immeasurable things. Although a Bodhisattva possesses such majestic power, hundreds of thousands of skills, treasures of elephants and horses, countless carriages, exquisite beauties, terraces, flowing springs, bathing pools, and all the instruments of the five desires, their heart does not crave or cling to them. Instead, they are always content with few desires, delight in tranquility, and find peace in meditation under the trees in the mountains and forests. Even when among the masses in conversation, their minds are always engaged in the practice of overcoming afflictions. Although they mingle with the world, handling property, managing livelihoods, and gaining profits, they ultimately do not do evil but benefit all beings. If there are those who are poor or suffering, who come to the Bodhisattva seeking what they need, the Bodhisattva will give it to them as they wish. English version: 'If a Bodhisattva sees beings who love the Buddha's teachings and come to draw near, make offerings, and serve them, washing their feet, laundering and drying their clothes, providing toothpicks and cleansing water, wiping their beds, and arranging their bedding and pillows. They provide lamps in the early and late nights, and offer pre-meal food, post-meal food, 'talpana' food, 'bhojani' food, 'khadani' food, and various drinks—such as 'yulishi' juice, 'fuleshe' fruit juice, grape juice, and black rock honey juice. They serve in this way for seven to ninety days, seeking to request the Bodhisattva to hear the Buddha's teachings. Even when the Bodhisattva sees this person making such offerings, their heart does not rejoice. Why? Because the Bodhisattva, for countless asamkhya kalpas, has sought the Buddha's teachings; because my heart is without increase or decrease for all beings; because of compassion; because of abiding in equanimity. They have been a wheel-turning sage king, always guiding and teaching all beings with the ten virtues. Because of my will, they joyfully practiced, and after death, they were reborn in the heavens and among humans, enjoying the subtle pleasures of the five desires, with honor and luxury, as they wished. They lived in palaces, wore splendid clothes, rode saddled horses, played in gardens, entertained themselves with music, and enjoyed food and drink. But impermanence suddenly arrived, with old age, sickness, and death. Their families, men and women, were filled with sorrow and distress, crying loudly, beating their chests, sometimes pulling out their hair, eating ashes, fainting and falling to the ground, holding banners, riding in carriages, and weeping as they sent them off to burial.'

。殯埋既竟，室家男女手相扶持，還歸本家，愁毒悶絕，良久躄地，或時致病，或時狂癡，或時致死。于生者大損，于死者無益。

「是時轉輪聖王前後導從，案行國界，見諸眾生受斯苦惱，愍而哀傷，而作是言：『夫為王者，王領國土，攝諸眾生。雖以十善導化，果得如是微妙五欲，而不免生老病死，無常敗壞。當知我雖以正法治國，無益於物。若無益於物，云何名為大轉輪王？云何複名為大慈父？云何複名為大醫王？云何複名為大導師？夫大導師者，導以正路，示涅槃徑，使得無為，常得安樂。我等今者名不稱行。譬如有人渴乏垂命，東西馳走，求索冷水。遙見空井，心生歡喜，而作是念：「今我此身，便為更生。何以故？若不得水，命去不遠。今見好井，必其望得，清凈冷水，濟我虛渴運急之命。」作是念已，馳奔往趣，往到井上，脫所著衣，舉著一處。入井取水而不得水，唯見毒蛇、守宮、蝮蝎百足之屬，瓦礫、荊棘及諸草穢。爾時渴人失本願故，既不得水，眾毒螫身，尋欲出井。其井朽故，陷墜嵚巖。其朽故井深一箭道，既無梯隥、繩索、杖木。雖復踴身上升，勢不能高，氣力羸惙，還墮井底，為諸毒蛇之所唼食。命未斷頃而作是言：「我若先知此井無水，尚不眼視，而況往取。今日苦毒，為井所誤。」』

「爾時轉輪聖王見諸人民，室家男女，恩愛分離，受苦惱時，而作是言：『今我身者，喻如空井，雖有井名，而無有水。現有所趣，而無所獲，喪失身命，苦惱如是。我今雖處於轉輪聖王之位，七寶具足，十善導化，正法治國

現代漢語譯本：葬禮結束后，家裡的男女老少互相攙扶著回到各自的家，悲傷痛苦得幾乎要昏厥，過了很久才癱倒在地，有的因此生病，有的因此發狂癡呆，有的甚至因此喪命。這對生者造成了巨大的損害，對死者卻沒有任何益處。 當時，轉輪聖王在前後侍從的簇擁下，巡視自己的國土，看到眾生遭受這樣的痛苦，感到憐憫和悲傷，於是說道：『作為君王，統治著國土，統領著眾生。即使用十善來引導教化，最終也只能得到如此美妙的五欲享受，卻無法避免生老病死，無常敗壞。應當知道，我即使用正法治理國家，也對眾生沒有益處。如果對眾生沒有益處，又怎麼能稱得上是偉大的轉輪王呢？又怎麼能稱得上是偉大的慈父呢？又怎麼能稱得上是偉大的醫王呢？又怎麼能稱得上是偉大的導師呢？所謂偉大的導師，就是要引導人們走上正路，指示涅槃的道路，使他們達到無為的境界，永遠得到安樂。我們現在是名不副實。譬如有一個人，又渴又餓，生命垂危，四處奔走，尋找冷水。遠遠地看到一口空井，心中歡喜，心想：「我這條命，算是重新活過來了。為什麼呢？如果得不到水，性命就快要沒了。現在看到好井，一定能得到清凈的冷水，解救我這虛弱乾渴的性命。」這樣想著，就奔跑過去，到了井邊，脫下衣服，放在一邊。下井取水，卻什麼水也沒得到，只看到毒蛇、壁虎、蝎子、蜈蚣之類的東西，還有瓦礫、荊棘和各種雜草污穢。這時，口渴的人因為願望落空，既沒有得到水，又被各種毒物咬傷，就想爬出井去。可是這井已經朽壞，塌陷成陡峭的深坑。這朽壞的井深有一箭的距離，又沒有梯子、繩索、木棒之類的東西。即使奮力向上跳，也跳不高，氣力衰竭，又掉回井底，被各種毒蛇啃咬。在生命還沒斷絕的時候，就說道：「我如果早知道這井裡沒有水，連看都不會看一眼，更何況是下去取水。今天遭受這樣的痛苦，都是被這井給耽誤了。」』 當時，轉輪聖王看到人民，家裡的男女老少，因為恩愛分離而遭受痛苦的時候，就說道：『我現在自身，就像一口空井，雖然有井的名字，卻沒有水。表面上有所追求，卻一無所獲，喪失了生命，痛苦就是這樣。我現在雖然處於轉輪聖王的地位，七寶具足，用十善來引導教化，用正法治理國家，

English version: After the burial is complete, the men and women of the household support each other, returning to their respective homes, grief-stricken and in despair, collapsing to the ground after a long while. Some fall ill, some become mad or foolish, and some even die. This causes great harm to the living and is of no benefit to the dead. At that time, the Holy King who turns the wheel, accompanied by his retinue, toured his kingdom. Seeing all beings suffering such pain, he felt compassion and sorrow, and spoke these words: 『As a king, I rule the land and govern all beings. Even if I guide and teach with the ten virtues, I can only attain such exquisite five desires, yet I cannot avoid birth, old age, sickness, and death, which are impermanent and decaying. I should know that even if I govern the country with the righteous law, it is of no benefit to beings. If it is of no benefit to beings, how can I be called a great wheel-turning king? How can I be called a great compassionate father? How can I be called a great physician king? How can I be called a great guide? A great guide is one who leads people onto the right path, shows them the path to Nirvana, enables them to attain non-action, and always find peace and happiness. We are now not living up to our names. It is like a person who is thirsty and hungry, on the verge of death, running around, seeking cold water. Seeing an empty well from afar, he is filled with joy, thinking, 「My life is now renewed. Why? If I cannot get water, my life will not last long. Now that I see a good well, I will surely get clean, cold water to save my weak and thirsty life.」 Thinking this, he rushes over, reaches the well, takes off his clothes, and puts them aside. He goes down into the well to get water, but finds no water. He only sees poisonous snakes, geckos, scorpions, centipedes, as well as rubble, thorns, and all kinds of weeds and filth. At this time, the thirsty person, because his wish is unfulfilled, not only does not get water, but is also bitten by various poisonous creatures. He then tries to climb out of the well. However, the well is rotten and has collapsed into a steep pit. This rotten well is as deep as an arrow's flight, and there are no ladders, ropes, or wooden poles. Even if he tries to jump up, he cannot reach high enough. His strength is exhausted, and he falls back to the bottom of the well, where he is devoured by various poisonous snakes. While his life is not yet over, he says, 「If I had known earlier that there was no water in this well, I would not have even looked at it, let alone gone down to get water. Today』s suffering is all because of this well.」』 At that time, the Holy King who turns the wheel, seeing the people, the men and women of the household, suffering because of the separation of loved ones, said, 『My own body is like an empty well. Although it has the name of a well, there is no water. On the surface, there is something to pursue, but nothing is gained. Life is lost, and suffering is like this. Although I am now in the position of a Holy King who turns the wheel, with the seven treasures complete, guiding and teaching with the ten virtues, and governing the country with the righteous law,

。令諸眾生生人天中，受其微妙五欲快樂故，未能免生老病死，恩愛分離，怨憎和合，憂悲苦惱，更相哭泣。然是我過，非眾生咎。所以者何？以我無有出世間法利益一切眾生——雖從於我，咨受善法，望獲安樂，而實不能越于苦海。』

「爾時轉輪聖王復作是念：『我身今者，喻如無智大癡施主。』爾時施主值天大旱，七年不雨，樹木燋干。時世饑饉，穀米勇貴，人民飢餓，互相茹食，飲血啖肉，更相殘害，枉濫無辜，或父食子，或子食父，父母兄弟，妻息男女，更相食啖。

「爾時，大施主遊行觀看，見諸眾生飢餓憔悴，羸瘦戰掉，氣力虛微，顏貌憔悴，頭髮蓬亂，形體瘦黑。于其肩上或見擔揭，純是死人所有頭手、節腕、臂肘、脊脅、肩臂、臏膊、足指，或是肝膽腸胃。時，大施主微聲問言：『汝所擔揭者是何物也？』答言：『我所擔者是死人頭手、臂肘、節腕也。』問言：『汝擔是死人臂肘節腕，何所作為？』答言：『汝不知耶？天時亢旱，時世饑饉，穀米勇貴，人民飢餓，互相食耳。我所擔者是我飲食。』

「爾時，施主聞是說已，心驚毛豎，悶絕躄地。以冷水灑面，良久乃穌。復更問言：『雖是汝食，是何人肉？』爾時餓人聞是語已，舉聲大哭，憂恚斷絕，報施主言：『不可言也。痛哉！痛哉！怪哉！怪哉！大施主！我今情實相語。我所擔者，或言是父，或言是母，或言妻子，或言兄弟，宗親骨肉。』爾時，諸飢餓人各各以情實自說因緣：『大施主！更無餘事。我等以飢餓因緣故，還相啖食耳

現代漢語譯本：『讓這些眾生在人天道中享受微妙的五欲快樂，因此未能免除生老病死、恩愛分離、怨憎相會、憂愁悲傷苦惱，互相哭泣。這是我的過錯，不是眾生的罪過。為什麼呢？因為我沒有能利益一切眾生的出世間法——他們雖然跟隨我，請教善法，希望獲得安樂，但實際上不能超越苦海。』 『那時，轉輪聖王又這樣想：『我現在的處境，就像一個沒有智慧的愚癡施主。』當時，施主遭遇天降大旱，七年沒有下雨，樹木都乾枯了。那時世道饑荒，穀米昂貴，人民飢餓，互相吃人，飲血吃肉，互相殘害，枉殺無辜，有的父親吃兒子，有的兒子吃父親，父母兄弟，妻子兒女，互相吞食。 『那時，大施主觀看，看到眾生飢餓憔悴，瘦弱顫抖，氣力虛弱，臉色憔悴，頭髮蓬亂，形體瘦黑。在他們的肩上，有的看到挑著，全是死人的頭手、關節、手腕、臂肘、脊背、脅骨、肩臂、膝蓋、腳趾，或者是肝膽腸胃。當時，大施主輕聲問道：『你們所挑的是什麼東西？』回答說：『我所挑的是死人的頭手、臂肘、關節、手腕。』又問：『你挑著死人的臂肘關節手腕，用來做什麼？』回答說：『你不知道嗎？天時乾旱，世道饑荒，穀米昂貴，人民飢餓，互相吃人罷了。我所挑的是我的食物。』 『那時，施主聽到這些話后，心驚肉跳，昏厥倒地。用冷水潑在臉上，過了很久才甦醒過來。又問：『即使是你的食物，這是什麼人的肉？』當時，飢餓的人聽到這話后，放聲大哭，憂愁悲傷到了極點，告訴施主說：『不能說啊！痛苦啊！痛苦啊！奇怪啊！奇怪啊！大施主！我現在實話告訴你。我所挑的，有的說是父親，有的說是母親，有的說是妻子，有的說是兄弟，都是親人骨肉。』當時，那些飢餓的人各自把實情說出來：『大施主！沒有其他原因。我們因為飢餓的緣故，才互相吃食啊！』

English version: 『These beings are allowed to experience the subtle pleasures of the five desires in the realms of humans and gods, and thus they cannot escape birth, old age, sickness, death, separation from loved ones, encounters with the hated, sorrow, grief, and suffering, and they weep for each other. This is my fault, not the fault of the beings. Why is that? Because I do not possess the transcendental Dharma that can benefit all beings—although they follow me, seek guidance in good Dharma, and hope to attain peace, they cannot actually transcend the sea of suffering.』 『At that time, the Holy King who turns the wheel thought again: 『My current situation is like that of a foolish benefactor without wisdom.』 At that time, the benefactor encountered a great drought, with no rain for seven years, and the trees all withered. At that time, the world was in famine, grain was expensive, the people were starving, eating each other, drinking blood and eating flesh, harming each other, killing the innocent, some fathers eating their sons, some sons eating their fathers, parents, siblings, wives, and children, all eating each other. 『At that time, the great benefactor observed and saw that the beings were emaciated from hunger, weak and trembling, their strength depleted, their faces haggard, their hair disheveled, and their bodies thin and dark. On their shoulders, some were seen carrying, all of which were the heads, hands, joints, wrists, elbows, backs, ribs, shoulders, arms, kneecaps, and toes of dead people, or livers, gallbladders, intestines, and stomachs. At that time, the great benefactor asked in a low voice: 『What are you carrying?』 They replied: 『What I am carrying are the heads, hands, elbows, joints, and wrists of dead people.』 He asked: 『What are you doing with the dead people』s elbows, joints, and wrists that you are carrying?』 They replied: 『Don』t you know? The weather is dry, the world is in famine, grain is expensive, the people are starving, and they are eating each other. What I am carrying is my food.』 『At that time, the benefactor, upon hearing these words, was shocked, his hair stood on end, and he fainted and fell to the ground. He was revived after cold water was splashed on his face. He asked again: 『Even if it is your food, whose flesh is this?』 At that time, the starving people, upon hearing these words, cried out loudly, their sorrow and grief reaching their limit, and told the benefactor: 『It cannot be said! Painful! Painful! Strange! Strange! Great benefactor! I will now tell you the truth. What I am carrying, some say is their father, some say is their mother, some say is their wife, some say is their brother, all are relatives and kin.』 At that time, the starving people each told the truth about their circumstances: 『Great benefactor! There is no other reason. We are eating each other because of hunger!』

「爾時，大施主聞是語已，飲氣嘆息，報眾人言：『汝等今者，更莫共相食啖肉也。若有所須，衣服飲食，種種湯藥，所須之物。卻後一七，汝等大眾皆集我家，我當隨汝所須，衣被、飲食、病瘦湯藥，稱意給與。』眾人聞已，心生歡喜，嘆言：『善哉！善哉！未曾有也。』

「爾時，施主還到其家，喚其夫人及其子息、僮僕、作使，一切皆集。于眾人中和顏悅色，發柔軟言，告喻妻子及諸作使：『汝等應當至心聽我所說。汝等知不？天時炎旱，時世饑儉，人民飢餓死者無數。我等居家，庫藏盈滿，穀米無量。可共及時，種于福田。』妻子聞已：『善哉！善哉！快善無量。我等身命亦隨施主，況于大藏錢財飲食耶？』

「爾時施主心生歡喜：『汝等今者，真是我無上道伴。善哉！善哉！汝等諸人，應當各各而自處分。隨所應作，隨所應為，應作者便作，應為者速為。卻後一七必令成辦。』

「爾時施主一一處分已竟，即自出外處處觀看，何處當有平地寬博，安施壇施。即時安著清凈之處，除去沙鹵、株杌、荊棘。其地清凈，安施床敷𣰽毹𣯾𣰆。即時安施大眾座處已，嚴駕五百大象，負載飲食，運趣施壇。飲食如山，乳酪如池，膏油餅脯，種種肴膳，百味具足。兼有種種衣服、珠環、嚴釧、象馬、七珍，種種具足，莊嚴已竟。卻後一七，明相舉時，亦於七日朝，槌鐘鳴鼓，吹大蠡貝，高聲唱言：『一切大眾！皆來集於大施主壇。』

「爾時眾人聞是唱聲，心生歡喜，如蒙賢聖

『那時，大施主聽了這話，飲氣嘆息，告訴眾人說：『你們現在，不要再互相吃肉了。如果有什麼需要，衣服飲食，各種湯藥，所需之物。過一個七天，你們大家都在我家集合，我將按照你們的需要，衣服、飲食、病弱湯藥，稱心如意地給予你們。』眾人聽了，心裡歡喜，讚歎說：『好啊！好啊！真是前所未有啊。』 『那時，施主回到家中，叫來他的夫人和子女、僕人、傭人，全部聚集起來。在眾人中和顏悅色，用柔和的語言，告訴妻子和傭人：『你們應當專心聽我說。你們知道嗎？天時炎熱乾旱，時世饑荒，人民飢餓而死的無數。我們居家，庫藏滿盈，穀米無數。可以一起及時，種下福田。』妻子聽了說：『好啊！好啊！真是太好了。我們的身命也隨施主，何況是大量的錢財飲食呢？』 『那時施主心裡歡喜：『你們現在，真是我的無上道伴。好啊！好啊！你們大家，應當各自安排。隨所應當做的，隨所應當為的，應該做的就做，應該為的就快做。過一個七天一定要完成。』 『那時施主一一安排完畢，就自己出去到處觀看，哪裡有平坦寬闊的地方，可以安置施捨的場所。立即安置在清凈的地方，除去沙土、樹樁、荊棘。那地方清凈了，安置好床鋪、坐墊。立即安置好大眾的座位后，準備好五百頭大象，裝載飲食，運往施捨的場所。飲食如山，乳酪如池，膏油餅乾，各種菜餚，百味俱全。還有各種衣服、珠環、手鐲、象馬、七寶，各種東西都準備齊全，莊嚴完畢。過一個七天，天亮的時候，也在第七天早上，敲鐘鳴鼓，吹響大法螺，高聲喊道：『一切大眾！都來大施主的施捨場所集合。』 『那時眾人聽到這喊聲，心裡歡喜，如同蒙受聖賢的恩澤』

『At that time, the great benefactor, having heard these words, sighed and told the crowd: 『From now on, you should no longer eat each other's flesh. If you have any needs, such as clothing, food, various medicines, or other necessities, after one week, all of you should gather at my house. I will provide you with clothing, food, and medicines for the sick, according to your needs.』 Upon hearing this, the crowd was delighted and exclaimed: 『Excellent! Excellent! This is unprecedented.』 『Then, the benefactor returned home and summoned his wife, children, servants, and maids, gathering them all together. Among them, he spoke with a gentle and kind demeanor, using soft words to instruct his wife and servants: 『You should listen attentively to what I say. Do you know? The weather is hot and dry, and there is a famine, with countless people dying of hunger. We, in our home, have overflowing storehouses and abundant grain. We should seize this opportunity to cultivate fields of merit together.』 His wife, upon hearing this, said: 『Excellent! Excellent! This is truly wonderful. Our lives are also at the disposal of the benefactor, let alone the vast wealth and food.』 『At that time, the benefactor was delighted: 『You are now truly my companions on the path to enlightenment. Excellent! Excellent! Each of you should make your own arrangements. Whatever needs to be done, whatever needs to be accomplished, do what should be done, and quickly do what needs to be done. It must all be completed within one week.』 『Having completed all the arrangements, the benefactor went out to look for a flat and spacious place to set up the almsgiving site. He immediately chose a clean place, removing sand, stumps, and thorns. Once the place was clean, he set up beds and cushions. After arranging the seating for the crowd, he prepared five hundred large elephants, loaded with food, and transported them to the almsgiving site. The food was like a mountain, the milk and cheese like a pond, and there were various pastries, dishes, and all kinds of delicacies. There were also various clothes, pearl rings, bracelets, elephants, horses, and the seven treasures, all kinds of things were fully prepared and decorated. After one week, at dawn, on the morning of the seventh day, he rang the bell, beat the drum, blew the conch shell, and shouted loudly: 『All of you! Come and gather at the great benefactor's almsgiving site.』 『Upon hearing this call, the crowd was delighted, as if they had received the grace of the sages.』

。聞是語已，尋聲往趣大會施壇，隨意所取，衣被、飲食、珠環、釵釧、百種湯藥、象馬、七珍，隨所好喜，恣意選取。爾時，施主所施之物，眾人持去已盡。爾時施主心生歡喜已，即還歸家。室家妻子歡喜受樂，五欲自娛。

「卻後一七，聞外人言：『先所受施衣被飲食者，皆藥發而死。』或未死者皆發是言：『怪哉！怪哉！是大施主雖有慈悲憐愍，供給所須衣被飲食，雖復當時充飢解渴，得濟身命，於後數日，藥發喪命。』時大施主憂恚懊惱，問其妻子：『汝等云何成熟飲食，使惡毒藥，令墮食中？』妻子、作使、諸僮僕等，皆言：『不爾。』『若不爾者，毒從何來？』答曰：『不審。』

「爾時施主重自撿校，即入家中，次第案行，見一井水而覆蓋頭。問諸人言：『此是何井？』家人答言：『此是施主于小兒時養三毒蛇，穿此一井，安置其中。此井是毒蛇住處，水亦是毒，飲者殺人。』施主見已，問作使言：『汝等先作食時，不取此井水用作食也？』作使答言：『飲食猥多，當時運急，汲取此水，用作飲食。』大施主言：『怪哉！怪哉！如我今者，愚癡無智，云何養此毒蛇，作此毒井？』告語妻子：『速往填塞！中三毒蛇者，為吾燒殺！』是時，作使速往除滅。

「爾時施主滅毒井已，出外觀看，見受施者，藥發而死，異口同音皆言：『坐此施主與我毒食，令我早喪身命。我若先知此食有毒者，終不啖食。』爾時施主聞是語已，心生懊惱。如彼轉輪聖王，雖復十善導化，令諸眾生得生人天，雖受如是微妙五欲，微妙快樂，猶未能免生老病死

現代漢語譯本：聽到這話后，人們循著聲音來到大會的施捨場所，隨意拿取衣被、飲食、珠環、釵釧、各種湯藥、象馬、七寶等，隨自己喜好任意選取。當時，施主所施捨的物品，都被眾人拿取一空。這時，施主心中歡喜，就回家了。家人妻子歡喜地接受享樂，沉溺於五欲之中。 過了一週后，聽到外面的人說：『先前接受施捨的衣被飲食的人，都因藥物發作而死了。』或者沒死的人都說：『奇怪啊！奇怪啊！這位大施主雖然有慈悲憐憫之心，供給所需的衣被飲食，雖然當時能充飢解渴，得以保全性命，但過了幾天，藥性發作就喪命了。』當時大施主憂愁懊惱，問他的妻子：『你們怎麼做飯的，把毒藥放進食物里？』妻子、僕人、童僕等都說：『不是我們做的。』『如果不是你們做的，毒從哪裡來的？』回答說：『不知道。』 這時，施主重新檢查，就進入家中，依次檢視，看到一口井被蓋住了。問眾人說：『這是什麼井？』家人回答說：『這是施主小時候養三條毒蛇，挖了這口井，安置在其中。這井是毒蛇住的地方，水也有毒，喝了會死人。』施主看到后，問僕人說：『你們先前做飯時，沒有用這井裡的水做飯嗎？』僕人回答說：『當時飯菜很多，時間又緊，就汲取這井裡的水做飯了。』大施主說：『奇怪啊！奇怪啊！像我這樣，愚癡無知，怎麼會養毒蛇，挖毒井呢？』告訴妻子說：『快去把井填上！把三條毒蛇燒死！』這時，僕人趕緊去把毒井除滅。 當時施主滅了毒井后，出門觀看，看到接受施捨的人，因藥性發作而死，異口同聲地說：『都是因為這個施主給我們毒食，才讓我們早早喪命。如果我們早知道這食物有毒，絕對不會吃。』當時施主聽到這話后，心中懊惱。就像轉輪聖王，即使以十善教化，讓眾生得以生到人天，即使享受如此美妙的五欲，美妙的快樂，仍然不能免除生老病死。

English version: Upon hearing these words, people followed the sound to the charity site of the assembly, freely taking clothing, food, pearl rings, hairpins, various medicines, elephants, horses, and the seven treasures, choosing whatever they liked. At that time, all the items donated by the benefactor were taken away by the crowd. Then, the benefactor, feeling happy, returned home. His family and wife joyfully accepted the pleasures, indulging in the five desires. After a week, they heard outsiders saying: 'Those who received the donated clothing and food earlier have all died from the effects of the medicine.' Or those who had not died were saying: 'How strange! How strange! Although this great benefactor has compassion and pity, providing the necessary clothing and food, although it satisfied hunger and thirst at the time, and preserved life, after a few days, the medicine took effect and they died.' At that time, the great benefactor was worried and upset, and asked his wife: 'How did you prepare the food, putting poison into it?' His wife, servants, and attendants all said: 'We did not do it.' 'If you did not do it, where did the poison come from?' They replied: 'We do not know.' At this time, the benefactor re-examined the situation, and went into the house, checking everything in order, and saw a well covered. He asked the people: 'What is this well?' The family members replied: 'This is the well where the benefactor kept three poisonous snakes when he was a child. He dug this well and placed them inside. This well is the dwelling place of the poisonous snakes, and the water is also poisonous, and drinking it will kill people.' Upon seeing this, the benefactor asked the servants: 'When you were preparing food earlier, did you not use the water from this well to cook?' The servants replied: 'There was a lot of food, and time was short, so we drew water from this well to cook.' The great benefactor said: 'How strange! How strange! How could I, so foolish and ignorant, raise poisonous snakes and dig a poisonous well?' He told his wife: 'Quickly fill up the well! And burn the three poisonous snakes to death!' At that time, the servants quickly went to destroy the poisonous well. At that time, after the benefactor had destroyed the poisonous well, he went outside to look and saw that those who had received the donations had died from the effects of the medicine, and they all said in unison: 'It is because this benefactor gave us poisonous food that we died so early. If we had known that this food was poisonous, we would never have eaten it.' At that time, the benefactor, upon hearing these words, felt remorse. Just like a Chakravarti king, even if he teaches with the ten virtues, allowing sentient beings to be reborn in the human and heavenly realms, even if he enjoys such wonderful five desires, such wonderful happiness, he still cannot escape birth, old age, sickness, and death.

。時轉輪聖王尋發願言：『我今應當求索無上佛法、出世間法，令諸眾生讀誦玩習，遠離生死，得至涅槃。』

「爾時轉輪聖王為求佛法故，于閻浮提遍處宣令：『誰解佛法？大轉輪王欲得玩習。』處處宣令，皆云言無。到一邊小國中，有一婆羅門解知佛法。爾時使者逕往詣彼，至婆羅門所，問言：『大德解佛法耶？』答言：『解也。』

「爾時使者頭面禮足，報言：『大師！大轉輪王欲相顧命。惟愿大師屈神德，往至彼轉輪王所。』時轉輪王遠出奉迎，頭面禮足，問訊起居，冒涉涂路，得無疲惓耶？即請入宮，于正殿上，敷王御座，前請大師：『愿坐此座？』時婆羅門即升妙座，結加趺坐。

「爾時大王見於大師端坐已定，供給所須，施安已竟，合掌向于婆羅門白言：『大師！解佛法耶？』時婆羅門報言：『吾解佛法。』爾時大王報言：『大師！為我解說。』婆羅門言：『王大愚也。吾學是佛法，久受勤苦，因乃得成。今者大王，云何直欲得聞？』

「爾時，大王白大師言：『欲須何物？』婆羅門言：『與我供養。』王言：『所須供養為是何物？衣被飲食耶？金銀珍寶耶？』婆羅門言：『吾不須如是供養。』王言：『若不須如是供養者，像馬車乘耶？國城妻子耶？音樂倡伎耶？』婆羅門言：『吾都不用如是供養也。若能就王身上，剜作千瘡，灌滿膏油，安施燈炷，燃以供養者，吾當為汝解說佛法。若不能者，吾欲起去。』王未答頃，尋下高座。

「爾時大王即前，抱持報言：『大師！小復留懷

現代漢語譯本：當時，轉輪聖王發願說：『我如今應當尋求無上的佛法、出世間的法，讓所有眾生都能讀誦學習，遠離生死，最終到達涅槃。』 那時，轉輪聖王爲了尋求佛法，在閻浮提各地發佈命令：『誰懂得佛法？大轉輪王想要學習。』到處發佈命令，都說沒有人懂得。到了一個小國，有一個婆羅門懂得佛法。當時，使者直接前往拜訪他，到了婆羅門那裡，問道：『大德懂得佛法嗎？』回答說：『懂得。』 當時，使者頭面觸地行禮，稟告說：『大師！大轉輪王想要請您過去。希望大師能屈尊，前往轉輪王那裡。』當時，轉輪王遠遠地出來迎接，頭面觸地行禮，問候起居，說：『您長途跋涉，沒有感到疲憊吧？』隨即請他進入宮殿，在正殿上，鋪設了王座，請大師：『請坐這個座位。』當時，婆羅門就登上寶座，結跏趺坐。 當時，大王看到大師已經端坐好，供給他所需之物，安排妥當后，合掌向婆羅門說道：『大師！您懂得佛法嗎？』當時，婆羅門回答說：『我懂得佛法。』當時，大王說道：『大師！請為我講解。』婆羅門說：『大王真是愚笨啊。我學習這佛法，經歷了長久的勤苦，才得以成就。如今大王，怎麼能直接就想聽聞呢？』 當時，大王對大師說：『您需要什麼？』婆羅門說：『給我供養。』大王說：『所需要的供養是什麼？是衣服飲食嗎？還是金銀珍寶？』婆羅門說：『我不需要這些供養。』大王說：『如果不需要這些供養，那麼是象馬車乘嗎？還是國城妻子？還是音樂歌舞？』婆羅門說：『我都不需要這些供養。如果能在您的身上，剜出一千個瘡口，灌滿膏油，安上燈芯，點燃來供養，我就為您講解佛法。如果不能，我就要離開了。』大王還沒回答，婆羅門就起身要下高座。 當時，大王立刻上前，抱住他說：『大師！請稍微留步』

English version: At that time, the Holy King who turns the wheel made a vow, saying: 'I should now seek the supreme Buddha Dharma, the Dharma that transcends the world, so that all sentient beings can read and practice it, be free from birth and death, and ultimately reach Nirvana.' Then, the Holy King who turns the wheel, in order to seek the Buddha Dharma, issued a decree throughout Jambudvipa: 'Who understands the Buddha Dharma? The Great Holy King who turns the wheel wishes to learn it.' The decree was issued everywhere, but all said that no one understood it. In a small country, there was a Brahmin who understood the Buddha Dharma. At that time, the messenger went directly to visit him, and upon reaching the Brahmin, asked: 'Great Virtue, do you understand the Buddha Dharma?' He replied: 'I do.' At that time, the messenger bowed his head to the ground, and reported: 'Master! The Great Holy King who turns the wheel wishes to invite you. May the Master condescend to go to the Holy King who turns the wheel.' At that time, the Holy King who turns the wheel came out to greet him from afar, bowed his head to the ground, inquired about his well-being, and said: 'You have traveled a long way, are you not tired?' He then invited him into the palace, and in the main hall, laid out a royal seat, and asked the Master: 'Please sit on this seat.' At that time, the Brahmin ascended the precious seat and sat in the lotus position. At that time, the Great King, seeing that the Master was seated properly, provided him with what he needed, and after arranging everything, put his palms together and said to the Brahmin: 'Master! Do you understand the Buddha Dharma?' At that time, the Brahmin replied: 'I understand the Buddha Dharma.' At that time, the Great King said: 'Master! Please explain it to me.' The Brahmin said: 'Great King, you are truly foolish. I have studied this Buddha Dharma, endured long and arduous efforts, and only then was I able to achieve it. Now, Great King, how can you directly wish to hear it?' At that time, the Great King said to the Master: 'What do you need?' The Brahmin said: 'Give me offerings.' The King said: 'What kind of offerings do you need? Is it clothing and food? Or gold, silver, and precious jewels?' The Brahmin said: 'I do not need such offerings.' The King said: 'If you do not need such offerings, then is it elephants, horses, and carriages? Or the country, city, and wife? Or music and dance?' The Brahmin said: 'I do not need any of these offerings. If you can make a thousand wounds on your body, fill them with oil, place wicks in them, and light them as an offering, then I will explain the Buddha Dharma to you. If you cannot, then I will leave.' Before the King could answer, the Brahmin got up to leave the high seat. At that time, the Great King immediately went forward, embraced him, and said: 'Master! Please stay a little longer.'

。今我智慧微淺，功德薄少，小頃自思惟，當奉供養。』

「爾時轉輪聖王即自思惟，而作是念：『我從無始世界已來，喪身無數，未曾為法。今我此身當歸壞敗，都無所為。今日正是其時。』仰報大師言：『所須供養者，當速辦之。』

「爾時大王即入宮中，報諸夫人：『而我今者共汝等別。』時諸夫人聞王語已，心驚毛豎，莫知所由，微聲問王：『王欲何去？』王言：『今者我身欲剜作千燈供養大師。』時諸夫人聞王語已，夗轉躄地，舉聲大哭，悶絕吐逆，良久穌息，報大王言：『天下所重莫若己身，恭敬尊重，隨時將養，懼畏不適。今者云何毀害捐棄？王是智人，而於今日，如似顛狂，鬼魅所著耶？』王言：『不也。』『若不爾者，何緣如是，作此苦惱，供養是婆羅門，何所為耶？』王報夫人：『欲求佛法，為一切眾生。』『若為一切眾生，今日云何便見孤棄？』王報諸夫人言：『天下恩愛，皆當別離，是故吾今以身供養。欲為汝等及一切眾生，于大闇室燃大智燈，照汝生死無明黑闇，斷眾累結，生死之患，超度眾難，得至涅槃故。汝等諸人，今者云何違逆我心？』時諸夫人聞王語已，默然不對，心悲噢噎，舉聲大哭，自拔頭髮，抓摑面目，復發聲言：『我等薄相，生亡我所。』

「天王有五百太子，悉皆端正，聰明智慧，人相具足。其父愛念，喻如眼目。

「爾時大王語諸子言：『我於今日欲設供養，恐身命不濟，與汝等別。國土人民，所有王法，從大者治。』時，諸太子聞是語已，身體肢節、筋脈抽切。譬如人噎，又不能咽，復不得吐

現代漢語譯本：『如今我智慧淺薄，功德微少，略微思量，應當奉獻供養。』 『那時轉輪聖王就自己思量，這樣想道：『我從無始以來，喪失身體無數，未曾為法。如今我這身體終將壞滅，毫無作為。今日正是時候。』他仰頭稟告大師說：『所需要的供養，應當儘快準備。』 『那時大王就進入宮中，告訴各位夫人：『我如今要和你們分別了。』當時各位夫人聽了國王的話，心驚膽戰，不知為何，小聲問國王：『大王您要到哪裡去？』國王說：『我如今想剜身作千燈供養大師。』當時各位夫人聽了國王的話，倒地打滾，放聲大哭，悶絕嘔吐，過了很久才甦醒過來，告訴大王說：『天下最珍貴的莫過於自身，恭敬尊重，隨時保養，害怕不適。如今為何要毀壞拋棄？大王您是智者，而今天卻像瘋了一樣，被鬼魅附身了嗎？』國王說：『不是的。』『如果不是這樣，為何如此，作此苦惱，供養這個婆羅門，是爲了什麼呢？』國王告訴夫人：『想要求得佛法，爲了所有眾生。』『如果爲了所有眾生，今天為何就拋棄我們？』國王告訴各位夫人說：『天下的恩愛，終將別離，所以我現在以身供養。想為你們以及所有眾生，在大黑暗的房間里點燃大智慧的燈，照亮你們生死無明的黑暗，斷除各種煩惱的束縛，超越生死之苦，度過各種災難，到達涅槃。你們這些人，如今為何違揹我的心意？』當時各位夫人聽了國王的話，默默不語，心中悲傷哽咽，放聲大哭，自己拔頭髮，抓撓面目，又發出聲音說：『我們命薄，失去了依靠。』 『天王有五百個太子，都長得端正，聰明智慧，相貌齊全。他們的父親愛念他們，如同愛護自己的眼睛。』 『那時大王告訴各位王子說：『我今天想設供養，恐怕性命不保，要和你們分別了。國土人民，所有王法，從年長者治理。』當時，各位太子聽了這話，身體肢節、筋脈抽搐。就像人噎住一樣，又不能嚥下，又不能吐出。

English version: 'Now my wisdom is shallow and my merits are few. After a little contemplation, I should make offerings.' 'At that time, the Holy King who turns the wheel pondered to himself, thinking: 'Since beginningless time, I have lost my body countless times, never for the sake of the Dharma. Now this body of mine will eventually decay and be of no use. Today is the right time.' He looked up and reported to the master, 'Whatever offerings are needed, they should be prepared quickly.' 'Then the Great King entered the palace and told his consorts: 'I am now going to part with you all.' When the consorts heard the king's words, they were startled and their hair stood on end, not knowing why. They softly asked the king: 'Where does Your Majesty intend to go?' The king said: 'I now wish to carve my body into a thousand lamps to offer to the master.' When the consorts heard the king's words, they fell to the ground, wailing loudly, fainting and vomiting. After a long while, they revived and said to the king: 'Nothing in the world is more precious than one's own body. It should be respected and cared for at all times, fearing any discomfort. Why would you destroy and abandon it now? Your Majesty is a wise man, but today you seem like you are mad, possessed by demons?' The king said: 'No.' 'If that is not the case, why are you doing this, causing such suffering, and making offerings to this Brahmin? What is the purpose?' The king told his consorts: 'I wish to seek the Buddha's Dharma, for the sake of all sentient beings.' 'If it is for the sake of all sentient beings, why do you abandon us today?' The king told his consorts: 'All love and affection in the world will eventually be separated, so I am now making an offering of my body. I wish to light the lamp of great wisdom in the great dark room for you and all sentient beings, illuminating the darkness of your ignorance of birth and death, cutting off the bonds of all afflictions, transcending the suffering of birth and death, overcoming all difficulties, and reaching Nirvana. Why do you all now go against my will?' When the consorts heard the king's words, they remained silent, their hearts filled with sorrow and choking sobs. They wailed loudly, pulling out their hair, scratching their faces, and crying out: 'We are unfortunate, having lost our support.' 'The Heavenly King had five hundred princes, all of whom were handsome, intelligent, and wise, with complete features. Their father loved them as if they were his own eyes.' 'At that time, the Great King told his princes: 'I wish to make offerings today, but I fear that my life will not be spared, and I must part with you. The country, the people, and all the laws of the kingdom shall be governed by the eldest.' When the princes heard these words, their bodies, limbs, and veins twitched. It was as if they were choking, unable to swallow or spit out.

。微聲問父王言：『今日云何永棄孤背？』時諸太子前抱王頸，或捉手足，舉聲悲哭：『怪哉！怪哉！今日云何永失覆護？』

「爾時，大王諫曉諸子，即為宣說天下恩愛皆有別離。諸子答言：『雖如父王所說，心情戀慕，不能捨離。大王今日當賜一愿，令諸子等持此身命，奉上大王，為王供養婆羅門師。』王言：『諸子幼稚，未有所識。未能堪辦如是供養。如我今者遠請大師，許相供養，不得違錯。夫為孝子，不違父意，汝今云何違逆我心？』時諸太子聞是語已，舉聲吼喚，驚動神祇，舉身投地，如太山崩。

「爾時大王復與諸小國王一切辭別。還至殿上，往大師所，脫身瓔珞、上妙衣服，舉著一面，端身正坐，告諸大臣諸小國王、五百太子、二萬夫人：『汝等今者，誰能為吾剜身千瘡？』夫人、太子及諸群臣，皆共同心而作是言：『我等今者，寧以利刀自剜兩目，終不能以手剜王身也。』爾時，大王心生憂惱：『而我今者單子孤露。大眾之中，乃無一人見佐助也。』

「爾時大王有一旃陀羅，其性弊惡，人所怖畏。尋聲往趣，語諸太子：『且莫憂苦也。我有方便，能令大王事不得成。若不成事，還王領國，如本不異。』諸太子聞是語已，心生歡喜。時，旃陀羅往到王前，語大王言：『大王今者何所作為，剜身千燈，供養大師？』時旃陀羅言：『欲剜身者，我能為之。』王聞是語，心生歡喜，報旃陀羅言：『汝今真是我無上道伴。』時旃陀羅即在王前，喊㖑噏張，高聲唱言：『大王當知殺人之法，斷頭截頸，割斷手足，抽筋拔肋，苦痛如是

現代漢語譯本：他輕聲問父王說：『今天您為什麼要永遠拋棄我？』當時，眾位太子上前抱著國王的脖子，有的抓住他的手腳，放聲痛哭：『奇怪啊！奇怪啊！今天我們怎麼就永遠失去了庇護？』 這時，大王勸慰開導眾位兒子，就為他們宣說天下恩愛都有別離。眾位兒子回答說：『即使像父王所說的那樣，我們心情戀慕，不能捨棄。大王今天應當賜予我們一個願望，讓我們用這身性命，奉獻給大王，為大王供養婆羅門師。』國王說：『你們這些孩子還小，沒有見識。不能承擔這樣的供養。我如今遠請大師，答應供養，不能違背。作為孝子，不違背父親的意願，你們現在怎麼能違逆我的心意？』當時，眾位太子聽到這話后，放聲號哭，驚動了神靈，全身撲倒在地，像泰山崩塌一樣。 這時，大王又與各位小國王一一告別。回到殿上，來到大師那裡，脫下身上的瓔珞、上好的衣服，放在一邊，端正身體坐好，告訴各位大臣、各位小國王、五百位太子、兩萬位夫人：『你們現在，誰能為我剜身千瘡？』夫人、太子和各位大臣，都同心同聲地說：『我們現在，寧願用利刀剜去自己的雙眼，也終究不能用手剜國王的身體。』這時，大王心中憂愁：『而我如今孤身一人。大眾之中，竟然沒有一個人來幫助我。』 這時，大王有一個旃陀羅，他性情兇惡，令人害怕。他聽到聲音就趕了過來，對眾位太子說：『你們暫且不要憂愁。我有辦法，能讓大王的事情不能成功。如果事情不成，大王還能治理國家，和原來一樣。』眾位太子聽到這話后，心中歡喜。當時，旃陀羅來到國王面前，對大王說：『大王現在要做什麼，剜身千燈，供養大師？』當時，旃陀羅說：『想要剜身的話，我能為您做。』國王聽到這話，心中歡喜，告訴旃陀羅說：『你現在真是我無上的道友。』當時，旃陀羅就在國王面前，大喊大叫，高聲唱道：『大王應當知道殺人的方法，斷頭截頸，割斷手腳，抽筋拔肋，痛苦就是這樣。』

English version: He softly asked his father, 'Why do you abandon me forever today?' At that time, the princes stepped forward, embracing the king's neck, some grasping his hands and feet, and cried out in grief, 'Strange! Strange! How can we lose our protection forever today?' Then, the great king consoled and enlightened his sons, explaining to them that all love and affection in the world must come to separation. The sons replied, 'Even as our father says, our hearts are filled with longing and we cannot bear to part. Today, father, you should grant us one wish, that we may offer our lives to you, to serve the Brahmin teacher for you.' The king said, 'You children are young and inexperienced. You cannot undertake such an offering. I have invited a master from afar and promised to make an offering, which I cannot break. As filial sons, you should not disobey your father's will, so how can you now go against my heart?' When the princes heard these words, they cried out loudly, startling the gods, and threw themselves to the ground, like a mountain collapsing. Then, the great king bid farewell to all the small kings. Returning to the palace, he went to the master, took off his necklaces and fine clothes, placed them aside, sat upright, and told the ministers, the small kings, the five hundred princes, and the twenty thousand consorts, 'Now, who among you can carve a thousand wounds on my body?' The consorts, princes, and ministers all said in unison, 'We would rather gouge out our own eyes with sharp knives than carve the king's body with our hands.' At that time, the great king felt sorrow, 'And now I am alone and isolated. Among this great assembly, there is not a single person to assist me.' At that time, the great king had a Chandala, who was of a wicked nature and feared by people. Hearing the commotion, he rushed over and said to the princes, 'Do not worry for now. I have a way to prevent the king's plan from succeeding. If it does not succeed, the king can still rule the country, just as before.' When the princes heard these words, they were delighted. Then, the Chandala went before the king and said, 'What are you doing now, great king, carving a thousand lamps on your body to offer to the master?' Then, the Chandala said, 'If you want to carve your body, I can do it for you.' When the king heard these words, he was delighted and said to the Chandala, 'You are now truly my supreme companion on the path.' Then, the Chandala stood before the king, shouting and yelling, and loudly proclaimed, 'Great king, you should know the methods of killing people, cutting off heads and necks, severing hands and feet, pulling out tendons and ribs, the pain is like this.'

。大王今者能堪是不？』王聞是語，心懷歡喜。時旃陀羅持牛舌刀就王身上，于眴速頃遍體剜作數滿千瘡。時旃陀羅謂王意退，而反不移，投刀于地，馳走而去。

「爾時大王于身諸瘡灌滿膏油已，取上妙細㲲，纏以為炷。爾時婆羅門大師見於大王作是事已，作是念言：『我今應當先為大王宣說佛法。何以故？大王今當燃身諸燈，恐命不濟。命若不濟，誰當聽法？』思惟是已，告大王言：『精進如是，難為能為，修此苦行，為聞佛法。諦聽！諦聽！善思念之！吾當為王宣說佛法。』王聞是語，心大歡喜，譬如孝子新喪父母，其子愁毒，苦不可言，父母還活，其子歡喜。王聞是語，亦復如是。時婆羅門即便為王而說半偈，謂興衰法：

「『夫生輒死，　　此滅為樂。』

「王聞法已，心生歡喜，告諸太子及諸大臣，而作是言：『諸人若於我有慈愍心者，應為我憶持是法。于諸國土，處處聚落，有人民處，城市巷陌，宣王優命：「諸人當知！大轉輪王見諸人民，一切眾生，沒于苦海，未能出惡。于諸眾生起大悲心，剜身千燈，求於半偈。諸人今當感大王大慈悲心，應當書寫此偈，讀誦玩習，思惟其義，如說修行。」』諸人聞是語已，心生歡喜，異口同音贊大王言：『善哉！善哉！大王真是大慈悲父，為諸眾生修此苦行。我等應當速往書寫。』或紙或帛，或於石上，或於樹木、瓦礫、草葉，蹊徑要路，多人行處，亦皆書寫。其見聞者皆發阿耨多羅三藐三菩提心

現代漢語譯本：『大王現在能忍受這樣的痛苦嗎？』國王聽到這話，心中歡喜。這時，旃陀羅拿著牛舌刀走向國王，在極短的時間內，在他身上剜出了數千個瘡口。旃陀羅以為國王會退縮，但國王反而沒有動搖，於是他把刀扔在地上，跑開了。 『這時，大王在身上的所有瘡口都灌滿了膏油，然後取來上好的細麻布，纏繞成燈芯。這時，婆羅門大師看到大王這樣做，心想：『我現在應該先為大王宣說佛法。為什麼呢？因為大王現在要點燃身上的燈，恐怕性命不保。如果性命不保，誰來聽法呢？』想到這裡，他告訴大王說：『像您這樣精進，真是難能可貴，您修此苦行，是爲了聽聞佛法。仔細聽！仔細聽！好好思考！我將為大王宣說佛法。』國王聽到這話，心中非常歡喜，就像孝子新喪父母，悲痛欲絕，但父母又活了過來，兒子歡喜一樣。國王聽到這話，也是如此。這時，婆羅門就為國王說了半偈，是關於興衰的法則： 『凡是生出來的，終將死亡，這種滅亡才是快樂。』 國王聽聞佛法后，心中歡喜，告訴各位太子和大臣，說：『各位如果對我還有慈悲心，就應該為我記住這個佛法。在各個國家，各個村落，有人居住的地方，城市街道，宣揚我的命令：「各位要知道！大轉輪王看到各位人民，一切眾生，都沉沒在苦海中，不能脫離苦難。他對眾生生起大悲心，剜身千燈，求得半偈。各位現在應當感念大王的大慈悲心，應當書寫此偈，讀誦學習，思考其中的含義，按照所說的去修行。」』各位聽到這話后，心中歡喜，異口同聲地讚歎大王說：『太好了！太好了！大王真是大慈悲的父親，爲了眾生修此苦行。我們應當立刻去書寫。』於是，人們在紙上、布上，或者在石頭上，或者在樹木、瓦礫、草葉上，在道路要道，人多的地方，都書寫下來。那些看到或聽到的人都發起了無上正等正覺之心。

English version: 『Great King, can you endure this now?』 Upon hearing this, the king felt joy in his heart. At that moment, the Chandala, holding a cow-tongue knife, approached the king and, in an instant, carved thousands of wounds all over his body. The Chandala thought the king would retreat, but instead, he did not waver. So, he threw the knife to the ground and ran away. 『Then, the Great King filled all the wounds on his body with oil and took fine linen to wrap around them as wicks. At that time, the Brahmin master, seeing the Great King doing this, thought: 『I should first proclaim the Dharma to the Great King. Why? Because the Great King is about to light the lamps on his body, and his life may be in danger. If his life is in danger, who will listen to the Dharma?』 Having thought this, he said to the Great King: 『Such diligence is truly rare and difficult to achieve. You practice this asceticism to hear the Dharma. Listen carefully! Listen carefully! Think well! I will proclaim the Dharma to you.』 Upon hearing this, the king was overjoyed, like a filial son who had just lost his parents, was in unbearable grief, but then his parents came back to life, and the son was filled with joy. The king felt the same way upon hearing this. Then, the Brahmin immediately spoke half a verse to the king, which was about the law of rise and fall: 『Whatever is born will die; this cessation is bliss.』 After hearing the Dharma, the king was filled with joy. He told the princes and ministers, saying: 『If you have compassion for me, you should remember this Dharma for me. In all countries, in all villages, wherever people live, in cities and streets, proclaim my command: 「Know this! The Great Wheel-Turning King sees that all people, all sentient beings, are submerged in the sea of suffering, unable to escape. He has generated great compassion for all beings, carved a thousand lamps on his body, and sought half a verse. You should now feel the Great King』s great compassion and write down this verse, read it, study it, contemplate its meaning, and practice it as it is said.」』 Upon hearing this, everyone was filled with joy and praised the Great King in unison, saying: 『Excellent! Excellent! The Great King is truly a great compassionate father, practicing this asceticism for all beings. We should go and write it down immediately.』 So, people wrote it on paper, cloth, stone, trees, tiles, grass, leaves, on the main roads, and in places where many people walked. Those who saw or heard it all generated the mind of Anuttara-samyak-sambodhi.

「爾時大王即燃千燈供養大師，其明遠照十方世界，其燈光中亦出音聲說此半偈，其聞法者皆發阿耨多羅三藐三菩提心。其光上照乃至忉利天宮，其燈光明，悉能蔽隱諸天光明。時忉利天王見此光明遠照天宮，即作是念：『以何因緣有此光明？』即以天眼觀於世間，見是大轉輪王以大慈悲熏修其心，為一切眾生故，剜身千燈，供養大師，為度一切眾生故。『是故我等今當往於世間，勸戒佐助，令心歡喜。』即下世間，化作凡人，往詣王所，問大王言：『剜身千燈，修此苦行，為求半偈，何所作為？』報言：『善男子！我為一切眾生故，令發阿耨多羅三藐三菩提心。』

「爾時化人即復釋身，光明威耀，曒然炳著。時天帝釋報大王言：『作是供養，愿求天王耶？魔王、梵王耶？』是時轉輪聖王報天帝釋言：『我亦不求人天尊貴，正欲求阿耨多羅三藐三菩提，為一切眾生故。不安者安，不解者解，未度者度，未得道者，欲令得道。』天帝釋言：『大王今者不乃愚耶？求阿耨多羅三藐三菩提者，久受勤苦，乃可得成，汝今云何欲求無上道耶？』報天帝釋言：『假使熱鐵輪在我頂上旋，終不以此苦，退于無上道。』『汝今雖發是言，吾不信也。』時轉輪聖王即于天王釋前，立此誓言：『我若不真實求于阿耨多羅三藐三菩提，欺誑天王釋者，使我千瘡終無愈時。若不爾者，血當爲乳，千瘡平復。』說是語時，即復如故。天王釋言：『善哉大王！真是大悲！修大悲者，如是苦行，不久當得阿耨多羅三藐三菩提。得三菩提時，要先度我

現代漢語譯本：當時，大王點燃千盞燈供養大師，燈光照耀十方世界，燈光中還發出聲音，誦說這半首偈語，聽到的人都發起了無上正等正覺之心。燈光向上照耀，甚至到達忉利天宮，燈的光明完全遮蔽了諸天的光明。當時，忉利天王看到這光明遠照天宮，就想：『是什麼原因有這樣的光明？』於是用天眼觀察世間，看到是大轉輪王以大慈悲心熏修其心，爲了所有眾生，剜身燃千燈，供養大師，爲了度化一切眾生。『因此我們現在應當前往世間，勸勉幫助他，使他心生歡喜。』隨即下到世間，化作凡人，來到大王那裡，問大王說：『剜身燃千燈，修此苦行，爲了求半首偈語，是爲了什麼？』大王回答說：『善男子！我是爲了所有眾生，讓他們發起無上正等正覺之心。』 當時，化人立即恢復原身，光明威嚴，光彩奪目。當時，天帝釋對大王說：『做這樣的供養，是希望求得天王之位嗎？還是魔王、梵王之位？』當時，轉輪聖王回答天帝釋說：『我也不求人天尊貴，只是想求得無上正等正覺，爲了所有眾生。讓不安的人得到安穩，不理解的人得到理解，沒有被度化的人得到度化，沒有得道的人，希望他們得道。』天帝釋說：『大王你現在不是太愚蠢了嗎？求無上正等正覺的人，要經歷長久的勤苦，才能成就，你現在怎麼想求無上道呢？』大王回答天帝釋說：『即使熱鐵輪在我頭頂上旋轉，我最終也不會因為這種痛苦，而退失無上道。』『你現在雖然這樣說，我不相信。』當時，轉輪聖王就在天王釋面前，立下誓言：『如果我不是真心求無上正等正覺，欺騙天王釋，就讓我身上的千瘡永遠無法痊癒。如果不是這樣，血就變成乳，千瘡都平復。』說完這話，身體立即恢復如初。天王釋說：『善哉大王！真是大悲！修大悲的人，像這樣苦行，不久就會得到無上正等正覺。得到正等正覺時，一定要先度化我。』

English version: At that time, the great king lit a thousand lamps to offer to the master. Their light shone far into the ten directions, and from the light came a voice reciting half a verse. Those who heard it all developed the mind of Anuttara-samyak-sambodhi. The light shone upwards, even reaching the Trayastrimsa Heaven, and the light of the lamps completely obscured the light of the gods. Then, the king of the Trayastrimsa Heaven saw this light shining far into his palace and thought, 'What is the cause of this light?' He then used his heavenly eye to observe the world and saw that it was the great wheel-turning king who, with great compassion, had cultivated his mind. For the sake of all beings, he had carved out his body to light a thousand lamps to offer to the master, in order to liberate all beings. 'Therefore, we should now go to the world to encourage and assist him, so that his heart may be joyful.' He then descended to the world, transformed into an ordinary person, and went to the king, asking, 'You have carved out your body to light a thousand lamps, enduring this hardship, all for the sake of half a verse. What is your purpose?' The king replied, 'Good man! I do this for the sake of all beings, so that they may develop the mind of Anuttara-samyak-sambodhi.' At that time, the transformed man immediately revealed his true form, his light and majesty shining brilliantly. Then, Indra, the king of the gods, said to the great king, 'By making such an offering, do you wish to become a king of the gods? Or a king of demons, or a Brahma king?' At that time, the wheel-turning sage king replied to Indra, 'I do not seek the honor of gods or men, but only wish to attain Anuttara-samyak-sambodhi, for the sake of all beings. To bring peace to those who are restless, understanding to those who do not understand, liberation to those who are not liberated, and to lead those who have not attained the Way to attain the Way.' Indra said, 'Great king, are you not being foolish? Those who seek Anuttara-samyak-sambodhi must endure long and arduous hardships before they can achieve it. How do you now wish to seek the unsurpassed Way?' The king replied to Indra, 'Even if a hot iron wheel were to spin on my head, I would never, because of this suffering, retreat from the unsurpassed Way.' 'Although you say this, I do not believe it.' Then, the wheel-turning sage king, in front of Indra, made this vow: 'If I am not truly seeking Anuttara-samyak-sambodhi, and am deceiving Indra, then may the thousand wounds on my body never heal. If this is not the case, then may my blood turn to milk, and may the thousand wounds be healed.' As he spoke these words, his body immediately returned to its original state. Indra said, 'Excellent, great king! Truly, you have great compassion! One who cultivates great compassion, enduring such hardships, will soon attain Anuttara-samyak-sambodhi. When you attain enlightenment, you must first liberate me.'

。』時天帝釋放大光明，遍照王身，與百千諸天俱時發阿耨多羅三藐三菩提心。

「五百大子見其父王身瘡平復，歡喜無量，即前頭面禮足，卻住一面，合掌向父，異口同音俱發聲言：『未曾有也！今者父王真是大悲，愍傷一切。』王報太子：『汝等若是孝子者，當發阿耨多羅三藐三菩提心。』是諸太子聞是語已，心生歡喜，感於父王重恩分故，尋聲即發阿耨多羅三藐三菩提心。二萬夫人，百千婇女亦復如是。」

爾時眾中有七十恒河沙等眾生，皆發聲聞、辟支佛心。復有無量天人及乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，見聞是已，皆發道心，歡喜而去。

大方便佛報恩經發菩提心品第四

爾時會中有一大菩薩摩訶薩，名曰喜王，即從座起，偏袒右肩，右膝著地，合掌仰白如來，而作是言：「菩薩云何知恩報恩？」

佛告喜王菩薩：「善男子！諦聽！諦聽！菩薩摩訶薩知恩者，當發阿耨多羅三藐三菩提心；報恩者，亦當教一切眾生，令發阿耨多羅三藐三菩提心。若發菩提心，云何而發？菩薩因何事故，所以能發？善男子！菩薩摩訶薩初發三菩提心時，立大誓願，作如是言：『若我得阿耨多羅三藐三菩提時，當大利益一切眾生，要當安置一切眾生大涅槃中，復當教化一切眾生，悉令具足般若波羅蜜，是則名為自利，亦名利他。』是故初發菩提心者，則得名為菩提因緣、眾生因緣、正義因緣、三十七助道法因緣，攝取一切善法根本。是故菩薩名為大善，亦名一切眾生善根，能破一切眾生身口意等三業諸惡

現代漢語譯本：當時天帝釋放出大光明，遍照國王全身，與成百上千的天神同時發起了無上正等正覺之心。 五百位王子看到他們的父王身上的瘡傷痊癒，無比歡喜，立即走到前面，以頭面禮拜父王的腳，然後退到一旁站立，合掌面向父王，異口同聲地說：『真是前所未有啊！現在父王真是大慈大悲，憐憫一切眾生。』國王對王子們說：『你們如果真是孝順的兒子，就應當發起無上正等正覺之心。』這些王子聽了這話，心中歡喜，感念父王的深重恩情，立刻就發起了無上正等正覺之心。兩萬位夫人，成百上千的宮女也都是這樣。 當時，大眾中有七十恒河沙數那麼多的眾生，都發起了聲聞、辟支佛之心。又有無數的天人以及乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，見到聽到這些，都發起了道心，歡喜地離去。 《大方便佛報恩經》發菩提心品第四 當時，會中有一位大菩薩摩訶薩，名叫喜王，立即從座位上站起來，袒露右肩，右膝跪地，合掌仰面向佛陀稟告說：『菩薩如何知恩報恩呢？』 佛陀告訴喜王菩薩：『善男子！仔細聽！仔細聽！菩薩摩訶薩知恩，應當發起無上正等正覺之心；報恩，也應當教導一切眾生，令他們發起無上正等正覺之心。如果發起菩提心，如何發起呢？菩薩因為什麼緣故，所以能夠發起呢？善男子！菩薩摩訶薩初發三菩提心時，立下大誓願，這樣說：『如果我證得無上正等正覺時，應當大利益一切眾生，一定要安置一切眾生於大涅槃之中，還要教化一切眾生，使他們都具足般若波羅蜜，這叫做自利，也叫做利他。』所以初發菩提心的人，就叫做菩提因緣、眾生因緣、正義因緣、三十七助道法因緣，攝取一切善法根本。所以菩薩名為大善，也名一切眾生善根，能破除一切眾生身口意等三業的各種惡行。

English version: At that time, the Heavenly Emperor released great light, illuminating the king's entire body, and together with hundreds of thousands of deities, simultaneously generated the mind of Anuttara-samyak-sambodhi. The five hundred princes, seeing their father's wounds healed, were overjoyed. They immediately went forward, bowed their heads to their father's feet, then stood aside, palms together, facing their father, and said in unison: 'This is unprecedented! Now our father is truly compassionate, having pity for all beings.' The king said to the princes: 'If you are truly filial sons, you should generate the mind of Anuttara-samyak-sambodhi.' Upon hearing these words, the princes were delighted, and feeling their father's profound kindness, they immediately generated the mind of Anuttara-samyak-sambodhi. The twenty thousand consorts and hundreds of thousands of palace women also did the same. At that time, among the assembly, there were seventy Ganges sands worth of beings who all generated the mind of Sravaka and Pratyekabuddha. Furthermore, countless devas, as well as Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, upon seeing and hearing this, all generated the Bodhi mind and departed joyfully. The Great Expedient Buddha's Sutra of Gratitude, Chapter Four on Generating the Bodhi Mind At that time, in the assembly, there was a great Bodhisattva Mahasattva named Joy King, who immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, looked up to the Tathagata and said: 'How does a Bodhisattva know and repay kindness?' The Buddha told the Bodhisattva Joy King: 'Good man! Listen carefully! Listen carefully! A Bodhisattva Mahasattva who knows kindness should generate the mind of Anuttara-samyak-sambodhi; to repay kindness, one should also teach all beings to generate the mind of Anuttara-samyak-sambodhi. If one generates the Bodhi mind, how does one generate it? For what reason is a Bodhisattva able to generate it? Good man! When a Bodhisattva Mahasattva first generates the three Bodhi minds, they make a great vow, saying: 'If I attain Anuttara-samyak-sambodhi, I shall greatly benefit all beings, I shall surely place all beings in the Great Nirvana, and I shall also teach all beings to fully possess Prajna Paramita. This is called self-benefit, and it is also called benefiting others.' Therefore, one who first generates the Bodhi mind is called the cause of Bodhi, the cause of beings, the cause of righteousness, the cause of the thirty-seven aids to enlightenment, and the root of all good dharmas. Therefore, a Bodhisattva is called great good, and is also called the root of good for all beings, able to break all the evil deeds of body, speech, and mind of all beings.'

。一切世間所有誓願，及出世間所有誓願，無有能勝阿耨多羅三藐三菩提，如是誓願無勝無上。菩薩摩訶薩初發三菩提心時，有五事：一者，性；二者，行；三者，境界；四者，功德；五者，增長。菩薩若能發菩提心，則得名為菩薩摩訶薩，定得阿耨多羅三藐三菩提，修大乘行。是故初發菩提心，即能攝取一切善法。菩薩摩訶薩發菩提心，修行漸得阿耨多羅三藐三菩提；若不發心，終不能得；是故發心即得阿耨多羅三藐三菩提根本。菩薩摩訶薩見苦眾生，心生憐愍，是故菩薩因慈悲心故，能發阿耨多羅三藐三菩提心；因阿耨多羅三藐三菩提心，即能習三十七品；因三十七品故，得阿耨多羅三藐三菩提，是故發心名為根本。發菩提心故，行菩薩尸羅，是故發心名根、名因，名枝、名葉，亦名華、名果，亦名為子。菩薩發心畢竟不畢竟，畢竟者乃至得阿耨多羅三藐三菩提，終不退失；不畢竟者，有退有失。退有二種：畢竟退、不畢竟退。畢竟退者，終不能發阿耨多羅三藐三菩提心，不能推求修習其法；不畢竟退者，求菩提心，修習其法。是菩提心有四種：一者，若善男子、若善女人，若見若聞諸佛菩薩不可思議事，爾時即生信敬之心，作是念言：『佛菩薩事不可思議。若佛菩薩不可思議事是可得者，我亦當得阿耨多羅三藐三菩提。』是故至心念于菩提，發菩提心。復有不見諸佛菩薩不思議事，以聞諸佛菩薩秘密之藏；聞已，即生信敬之心；得生信心故，為阿耨多羅三藐三菩提及摩訶般若，是故發菩提心

現代漢語譯本：世間和出世間的一切誓願，沒有能勝過無上正等正覺的，這樣的誓願是無與倫比、至高無上的。菩薩摩訶薩初發菩提心時，有五件事：一是本性，二是修行，三是境界，四是功德，五是增長。菩薩如果能發起菩提心，就被稱為菩薩摩訶薩，必定能獲得無上正等正覺，修習大乘之行。因此，初發菩提心就能攝取一切善法。菩薩摩訶薩發起菩提心，通過修行逐漸獲得無上正等正覺；如果不發心，最終不能獲得；所以發心是獲得無上正等正覺的根本。菩薩摩訶薩見到受苦的眾生，心中生起憐憫，因此菩薩因慈悲心而能發起無上正等正覺之心；因無上正等正覺之心，就能修習三十七道品；因三十七道品，而獲得無上正等正覺，所以發心被稱為根本。因為發起菩提心，而行菩薩戒，所以發心被稱為根、因、枝、葉，也稱為花、果，也稱為種子。菩薩發心有究竟和不究竟之分，究竟是指直到獲得無上正等正覺，都不會退失；不究竟是指，有退失的可能。退失有兩種：究竟退和不究竟退。究竟退是指，最終不能發起無上正等正覺之心，不能推求修習其法；不究竟退是指，追求菩提心，修習其法。菩提心有四種：第一種，如果善男子、善女人，見到或聽到諸佛菩薩不可思議的事蹟，那時就生起信敬之心，心想：『佛菩薩的事蹟不可思議。如果佛菩薩不可思議的事蹟是可以獲得的，我也應當獲得無上正等正覺。』因此至誠地念于菩提，發起菩提心。還有一種，沒有見到諸佛菩薩不可思議的事蹟，而是聽聞諸佛菩薩秘密的教藏；聽聞后，就生起信敬之心；因為生起信心，爲了無上正等正覺和摩訶般若，所以發起菩提心。 現代漢語譯本：一切世間和出世間的所有誓願，沒有能勝過無上正等正覺的，這樣的誓願是無上且至高無上的。菩薩摩訶薩初發菩提心時，有五件事：一是本性，二是修行，三是境界，四是功德，五是增長。菩薩如果能發起菩提心，就被稱為菩薩摩訶薩，必定能獲得無上正等正覺，修習大乘之行。因此，初發菩提心就能攝取一切善法。菩薩摩訶薩發起菩提心，通過修行逐漸獲得無上正等正覺；如果不發心，最終不能獲得；所以發心是獲得無上正等正覺的根本。菩薩摩訶薩見到受苦的眾生，心中生起憐憫，因此菩薩因慈悲心而能發起無上正等正覺之心；因無上正等正覺之心，就能修習三十七道品；因三十七道品，而獲得無上正等正覺，所以發心被稱為根本。因為發起菩提心，而行菩薩戒，所以發心被稱為根、因、枝、葉，也稱為花、果，也稱為種子。菩薩發心有究竟和不究竟之分，究竟是指直到獲得無上正等正覺，都不會退失；不究竟是指，有退失的可能。退失有兩種：究竟退和不究竟退。究竟退是指，最終不能發起無上正等正覺之心，不能推求修習其法；不究竟退是指，追求菩提心，修習其法。菩提心有四種：第一種，如果善男子、善女人，見到或聽到諸佛菩薩不可思議的事蹟，那時就生起信敬之心，心想：『佛菩薩的事蹟不可思議。如果佛菩薩不可思議的事蹟是可以獲得的，我也應當獲得無上正等正覺。』因此至誠地念于菩提，發起菩提心。還有一種，沒有見到諸佛菩薩不可思議的事蹟，而是聽聞諸佛菩薩秘密的教藏；聽聞后，就生起信敬之心；因為生起信心，爲了無上正等正覺和摩訶般若，所以發起菩提心。

English version: All vows in the world and beyond cannot surpass Anuttara-samyak-sambodhi; such a vow is unsurpassed and supreme. When a Bodhisattva Mahasattva first generates the Bodhi mind, there are five things: first, nature; second, practice; third, realm; fourth, merit; and fifth, growth. If a Bodhisattva can generate the Bodhi mind, they are called a Bodhisattva Mahasattva, and they will surely attain Anuttara-samyak-sambodhi, practicing the Mahayana path. Therefore, the initial generation of the Bodhi mind can encompass all good dharmas. A Bodhisattva Mahasattva generates the Bodhi mind and gradually attains Anuttara-samyak-sambodhi through practice; if they do not generate this mind, they will ultimately not attain it. Therefore, generating the mind is the root of attaining Anuttara-samyak-sambodhi. When a Bodhisattva Mahasattva sees suffering beings, compassion arises in their heart. Therefore, a Bodhisattva, due to compassion, can generate the mind of Anuttara-samyak-sambodhi; because of the mind of Anuttara-samyak-sambodhi, they can practice the thirty-seven factors of enlightenment; because of the thirty-seven factors of enlightenment, they attain Anuttara-samyak-sambodhi. Therefore, generating the mind is called the root. Because of generating the Bodhi mind, they practice the Bodhisattva's precepts. Therefore, generating the mind is called the root, the cause, the branch, the leaf, and also the flower, the fruit, and the seed. The Bodhi mind generated by a Bodhisattva is either ultimate or non-ultimate. Ultimate means that until they attain Anuttara-samyak-sambodhi, they will never regress; non-ultimate means that there is a possibility of regression. There are two types of regression: ultimate regression and non-ultimate regression. Ultimate regression means that they will ultimately not be able to generate the mind of Anuttara-samyak-sambodhi and will not seek to practice its dharma; non-ultimate regression means that they seek the Bodhi mind and practice its dharma. There are four types of Bodhi mind: first, if a good man or good woman sees or hears of the inconceivable deeds of Buddhas and Bodhisattvas, they will then generate a mind of faith and respect, thinking: 'The deeds of Buddhas and Bodhisattvas are inconceivable. If the inconceivable deeds of Buddhas and Bodhisattvas can be attained, I should also attain Anuttara-samyak-sambodhi.' Therefore, they sincerely contemplate Bodhi and generate the Bodhi mind. Another type is when they have not seen the inconceivable deeds of Buddhas and Bodhisattvas, but have heard the secret teachings of Buddhas and Bodhisattvas; having heard them, they generate a mind of faith and respect; because of generating faith, for the sake of Anuttara-samyak-sambodhi and Maha Prajna, they generate the Bodhi mind.

。復有不見諸佛菩薩不思議事，亦不聞法，見法滅時，復作是念：『無上佛法能滅眾生無量苦惱，作大利益。惟諸佛菩薩能令佛法久住不滅。我今亦當發菩提心，令諸眾生遠離煩惱。愿我此身受大苦事，護持佛法久住於世故，發菩提心。』復有不見諸佛菩薩法滅時，唯見惡世諸眾生等，具重煩惱、貪慾、瞋恚、愚癡等；無慚、無愧、慳吝等；嫉妒、恚癡、苦惱等；不信、邪疑、懶惰等。見是事已，即作此念：『大惡世時，眾生不能修善。如是惡時，尚不能發二乘之心，何況阿耨多羅三藐三菩提心？我今當發菩提心，發菩提心已，乃當教一切眾生令發阿耨多羅三藐三菩提心。』」

爾時喜王菩薩復白佛言：「世尊！菩薩知恩，自發菩提心；菩薩報恩，教一切眾生令發菩提心者；如來世尊于生死時初發菩提心，因何事發？」

佛言：「善男子！過去久遠不可計劫生死中，時以重煩惱，起身口意業故，墮在八大地獄，所謂：阿訶訶地獄、阿婆婆地獄、阿達多地獄、銅釜大銅釜、黑石大黑石，乃至火車地獄。我于爾時，墮在火車地獄中，共兩人並挽火車。牛頭阿傍在車上坐，緘唇切齒，張目吹火，口眼耳鼻，煙炎俱起，身體殊大，臂腳盤結，其色赤黑，手執鐵杖，隨而鞭之。我時苦痛，努力挽車，力勵前進。時我徒伴劣弱少力，劣弱在後。是時牛頭阿傍以鐵叉刺腹，鐵杖鞭背，血出沐浴，隨體而流。其人苦痛，高聲大喚，苦痛難忍，或稱父母，或稱妻子。雖作如是唱喚，無益於己。我時見是，受大苦惱，心生哀愍，因慈心生故，發菩提心

現代漢語譯本：還有一些人，他們沒有見到諸佛菩薩不可思議的事蹟，也沒有聽聞佛法，當他們看到佛法衰敗時，又會這樣想：『無上的佛法能夠消除眾生無量的痛苦煩惱，帶來巨大的利益。只有諸佛菩薩才能使佛法長久住世而不滅。我現在也應當發起菩提心，使一切眾生遠離煩惱。我願意此身承受巨大的苦難，爲了護持佛法長久住世，所以發起菩提心。』還有一些人，他們沒有見到諸佛菩薩和佛法衰敗的景象，只是看到惡世中的眾生，充滿著嚴重的煩惱，如貪慾、嗔恚、愚癡等；沒有慚愧心、慳吝等；嫉妒、嗔恨、苦惱等；不信佛法、邪見疑惑、懶惰等。看到這些情況后，他們就會這樣想：『在這樣邪惡的時代，眾生不能修行善法。在這樣的惡劣時期，他們尚且不能發起二乘之心，更何況是無上正等正覺的菩提心呢？我現在應當發起菩提心，發起菩提心后，再教導一切眾生也發起無上正等正覺的菩提心。』 當時，喜王菩薩又對佛說：『世尊！菩薩知道佛恩，自己發起菩提心；菩薩爲了報答佛恩，教導一切眾生髮起菩提心；如來世尊在生死輪迴中最初發起菩提心，是因何事而發起的呢？』 佛說：『善男子！在過去久遠不可計數的生死輪迴中，我因為嚴重的煩惱，造作身口意惡業，所以墮入了八大地獄，分別是：阿訶訶地獄、阿婆婆地獄、阿達多地獄、銅釜大銅釜地獄、黑石大黑石地獄，乃至火車地獄。當時，我墮入火車地獄中，和兩個人一起拉著火車。牛頭阿傍坐在車上，緊閉嘴唇，咬緊牙關，瞪大眼睛噴火，口、眼、耳、鼻都冒出火焰，身體非常巨大，手臂和腿盤繞在一起，顏色赤黑，手裡拿著鐵杖，不停地鞭打我們。我當時非常痛苦，努力拉車，奮力前進。當時我的同伴身體虛弱，力氣不足，落在後面。這時，牛頭阿傍用鐵叉刺他的腹部，用鐵杖鞭打他的背部，鮮血淋漓，流遍全身。那人痛苦難忍，高聲呼喊，痛苦得難以忍受，有的呼喊父母，有的呼喊妻子。雖然這樣呼喊，但對他自己沒有任何幫助。我當時看到這種情況，感到非常痛苦，心中生起哀憐，因為慈悲心的緣故，發起了菩提心。』

English version: Furthermore, there are those who have not witnessed the inconceivable deeds of the Buddhas and Bodhisattvas, nor have they heard the Dharma. When they see the Dharma declining, they think, 'The supreme Dharma can eradicate the immeasurable suffering and afflictions of sentient beings, bringing great benefit. Only the Buddhas and Bodhisattvas can ensure that the Dharma endures without decline. I too should now generate the Bodhi mind, enabling all sentient beings to be free from afflictions. I am willing to endure great suffering in this body to protect the Dharma and ensure its long-lasting presence in the world; therefore, I generate the Bodhi mind.' There are also those who have not seen the Buddhas and Bodhisattvas or the decline of the Dharma, but only see the sentient beings of the evil world, filled with heavy afflictions such as greed, hatred, and ignorance; without shame or remorse, and with stinginess; jealousy, anger, and suffering; disbelief, wrong views, doubt, and laziness. Upon seeing these things, they think, 'In such an evil age, sentient beings cannot cultivate good deeds. In such a terrible time, they cannot even generate the mind of the Two Vehicles, let alone the mind of Anuttara-samyak-sambodhi. I should now generate the Bodhi mind, and having generated the Bodhi mind, I will then teach all sentient beings to generate the mind of Anuttara-samyak-sambodhi.' At that time, Bodhisattva Joyful King again said to the Buddha, 'World Honored One! Bodhisattvas know the Buddha's grace and generate the Bodhi mind themselves; Bodhisattvas repay the Buddha's grace by teaching all sentient beings to generate the Bodhi mind. When the Tathagata, the World Honored One, first generated the Bodhi mind in the cycle of birth and death, what was the cause?' The Buddha said, 'Good man! In the past, during countless eons of birth and death, I fell into the eight great hells due to heavy afflictions and the evil deeds of body, speech, and mind. These hells were: the Ahaha Hell, the Ababa Hell, the Atata Hell, the Copper Cauldron and Great Copper Cauldron Hell, the Black Stone and Great Black Stone Hell, and even the Chariot of Fire Hell. At that time, I fell into the Chariot of Fire Hell, and together with two others, I was pulling the chariot. The ox-headed Yama was sitting on the chariot, his lips tightly sealed, his teeth clenched, his eyes wide open, spewing fire. Flames were coming from his mouth, eyes, ears, and nose. His body was enormous, his arms and legs intertwined, his color was reddish-black, and he held an iron rod, whipping us constantly. I was in great pain, pulling the chariot with all my might, striving to move forward. At that time, my companion was weak and lacked strength, falling behind. Then, the ox-headed Yama pierced his abdomen with an iron fork and whipped his back with an iron rod, causing blood to gush out and flow all over his body. The man was in unbearable pain, crying out loudly, calling for his parents or his wife. Although he cried out like this, it did not help him at all. When I saw this, I felt great pain and compassion, and because of this compassion, I generated the Bodhi mind.'

。為此眾罪人故，勸請牛頭阿傍：『此罪人者，甚可憐愍。小復加哀，垂慈憐愍。』牛頭阿傍聞已，心生瞋恚，尋以鐵叉前刺我頸，尋時命終，即得脫於火車地獄百劫中罪。我以發阿耨多羅三藐三菩提心故，即脫火車地獄之罪。」

佛告喜王：「挽火車者，今我身是。因發菩提心故，疾得成佛。是故當知，一切眾生髮菩提心，其事非一：或因慈心，或因恚心；或因施心，或因慳心；或因歡喜，或因煩惱；或因恩愛別離，或因怨憎和合；或因親近善知識，或因惡友；或因見佛，或因聞法。是故當知，一切眾生髮菩提心，各各不同。喜王！當知菩薩摩訶薩知恩報恩，其事如是。」

說是法時，萬八千人發阿耨多羅三藐三菩提心。一切大眾中有得須陀洹乃至阿羅漢。時天龍、鬼神、人及非人，亦能發聲聞、辟支佛心，聞法歡喜，頭面作禮，右繞而去。

大方便佛報恩經卷第三

論議品第五

爾時如來為母摩耶夫人並諸天眾說法九十日，閻浮提中亦九十日不知如來所在。大目揵連神力第一，盡其神力，於十方推求，亦復不知；阿那律陀天眼第一，遍觀十方三千大千世界，亦復不見；乃至五百大弟子，不見如來，心懷憂惱。優填大王戀慕如來，心懷愁毒，即以牛頭栴檀，摽像如來所有色身，禮事供養，如佛在時，無有異也。

爾時大王召諸六師，卜問如來為何所在。爾時六師即作是言：「大王！當知瞿曇沙門正是幻術所化作耳

現代漢語譯本：『爲了這些罪人，我勸請牛頭阿傍：『這些罪人真是可憐啊，請您稍微發發慈悲，憐憫他們吧。』牛頭阿傍聽了，心中生起嗔恨，立刻用鐵叉刺我的脖子，我立刻就死了，隨即就脫離了火車地獄百劫的罪。我因為發了阿耨多羅三藐三菩提心，就脫離了火車地獄的罪。』 佛告訴喜王：『拉火車的，就是我現在的身體。因為發了菩提心的緣故，很快就成佛了。所以應當知道，一切眾生髮菩提心，原因不止一種：有的是因為慈心，有的是因為嗔恨心；有的是因為佈施心，有的是因為慳吝心；有的是因為歡喜，有的是因為煩惱；有的是因為恩愛別離，有的是因為怨恨和合；有的是因為親近善知識，有的是因為惡友；有的是因為見到佛，有的是因為聽聞佛法。所以應當知道，一切眾生髮菩提心，各有不同。喜王啊！應當知道菩薩摩訶薩知恩報恩，就是這樣的。』 說這部法的時候，有一萬八千人發了阿耨多羅三藐三菩提心。一切大眾中，有的證得了須陀洹果，乃至阿羅漢果。當時天龍、鬼神、人以及非人，也能發起聲聞、辟支佛心，聽聞佛法后歡喜，頂禮佛足，右繞而去。 《大正藏》第 03 冊 No. 0156 《大方便佛報恩經》 《大方便佛報恩經》卷第三 當時，如來為母親摩耶夫人以及諸天眾說法九十天，閻浮提中也過了九十天不知道如來在哪裡。大目犍連神通第一，用盡他的神通，在十方尋找，也不知道；阿那律陀天眼第一，遍觀十方三千大千世界，也沒有看見；乃至五百大弟子，沒有見到如來，心中憂愁煩惱。優填大王思念如來，心中愁苦，就用牛頭栴檀，雕刻成如來所有色身的形象，禮拜供養，如同佛在世時一樣，沒有什麼不同。 當時大王召集六師外道，占卜詢問如來在哪裡。當時六師外道就說：『大王！您應當知道，瞿曇沙門只不過是幻術變化出來的罷了。』

English version: 'For the sake of these sinners, I pleaded with Ox-Head Yama: 『These sinners are truly pitiful. Please have a little compassion and pity them.』 Upon hearing this, Ox-Head Yama became enraged and immediately stabbed my neck with an iron fork. I died instantly and was immediately released from the sins of a hundred kalpas in the Fire Cart Hell. Because I generated the mind of Anuttara-samyak-sambodhi, I was released from the sins of the Fire Cart Hell.』 The Buddha told King Joy: 『The one pulling the fire cart is my present body. Because of generating the Bodhi mind, I quickly attained Buddhahood. Therefore, you should know that the reasons why all sentient beings generate the Bodhi mind are not singular: some are due to compassion, some are due to anger; some are due to generosity, some are due to stinginess; some are due to joy, some are due to afflictions; some are due to the separation of love, some are due to the union of hatred; some are due to associating with good teachers, some are due to bad friends; some are due to seeing the Buddha, some are due to hearing the Dharma. Therefore, you should know that the reasons why all sentient beings generate the Bodhi mind are different. King Joy! You should know that the Bodhisattva Mahasattvas know how to repay kindness, and this is how it is.』 When this Dharma was being spoken, eighteen thousand people generated the mind of Anuttara-samyak-sambodhi. Among the entire assembly, some attained the fruit of Srotapanna, and even the fruit of Arhat. At that time, the gods, dragons, ghosts, humans, and non-humans were also able to generate the mind of Sravaka and Pratyekabuddha. After hearing the Dharma, they rejoiced, bowed their heads to the ground, circumambulated to the right, and departed. The Great Vaipulya Sutra of Repaying Kindness, Volume Two Taisho Tripitaka, Vol. 03, No. 0156, The Great Vaipulya Sutra of Repaying Kindness The Great Vaipulya Sutra of Repaying Kindness, Volume Three The name of the translator is lost, recorded in the Later Han Dynasty Chapter Five: Discussion At that time, the Tathagata was teaching the Dharma to his mother, Queen Maya, and the assembly of gods for ninety days. In Jambudvipa, ninety days also passed without anyone knowing where the Tathagata was. Mahamoggallana, who was foremost in supernatural powers, exhausted his powers and searched in the ten directions, but still did not know; Aniruddha, who was foremost in divine eyes, surveyed the ten directions and the three thousand great thousand worlds, but also did not see; even the five hundred great disciples did not see the Tathagata and were worried and distressed. King Udayana missed the Tathagata and was distressed, so he used sandalwood from Ox-Head Mountain to carve an image of the Tathagata's physical form, and worshipped and made offerings to it, just as if the Buddha were still alive, with no difference. At that time, the king summoned the six heretical teachers to inquire through divination where the Tathagata was. At that time, the six heretical teachers said: 『Great King! You should know that the Shramana Gautama is merely a transformation created by illusion.』

。幻化之法，體無真實。大王！當知我等經書四圍陀典說言：『千年二千年當有一幻人出世。』瞿曇沙門正是其人。」

爾時，阿那律陀往詣大王所，白言：「大王！當知如來近在忉利天，卻後七日當還閻浮提。」王聞是語，心生歡喜，宣令國土，掃灑燒香，懸繒幡蓋競共集聚，設眾供養種種肴膳、華香、伎樂。

爾時六師見眾人集聚，設諸供養，種種肴膳。六師問言：「汝等諸人設是供養，欲請國王耶？王子耶？」答言：「非也。」「若不爾者，為請大臣耶？婆羅門居士耶？若不爾者，親族會耶？」答言：「非也。欲請于佛。」六師問言：「佛者是誰？」答言：「一切智人。」復言：「一切智人為是誰？」答言：「大慈悲父。汝不知耶？白凈王種，豪尊第一，從劫初已來，嫡嫡相承，作轉輪王。近來二世不作轉輪王，雖不作轉輪王，而作閻浮提王。兄弟三人，其最長者號曰凈飯王；其次弟名曰斛飯王；其最小者名曰甘露飯王。凈飯王生二子，長者名悉達，小者名難陀。斛飯王復生二子，長者名提婆達，小者名阿難。甘露飯王生一女，名甘露味女。爾時大兄悉達太子出城觀看，見老病死患，憂思不食。悲念人生當有此患，無貴無賤，有形之類，無免此者。即夜逾出宮城，菩提樹下苦行六年，然後得成一切智，故號一切智人。獨悟成佛，具十力、四無所畏、十八不共法乃至一切種智。其生七日，母命便終，生忉利天。佛為母說法經九十日，卻後一七當還閻浮提。」

爾時六師聞是語已，心生嫉妒，憂恚苦惱

『幻化之法，體無真實。大王！當知我等經書四圍陀典說言：『千年二千年當有一幻人出世。』瞿曇沙門正是其人。』 當時，阿那律陀前往大王處，稟告說：『大王！您應當知道如來最近在忉利天，七日之後將返回閻浮提。』國王聽聞此言，心中歡喜，便在全國頒佈命令，清掃道路，焚香，懸掛綵帶幡蓋，競相聚集，準備各種供養，包括各種美味佳餚、鮮花香料和音樂。 當時六師看到眾人聚集，準備各種供養和美味佳餚。六師問道：『你們這些人準備這些供養，是想請國王嗎？還是王子？』眾人回答說：『不是。』『如果不是，那是想請大臣嗎？還是婆羅門居士？如果不是，那是親族聚會嗎？』眾人回答說：『不是。我們是想請佛。』六師問道：『佛是誰？』眾人回答說：『是一切智人。』六師又問：『一切智人是誰？』眾人回答說：『是大慈悲的父親。你們不知道嗎？他是白凈王族，尊貴無比，從劫初以來，嫡系相傳，一直做轉輪王。近兩世沒有做轉輪王，雖然不做轉輪王，卻做了閻浮提的國王。兄弟三人，最年長的叫凈飯王；其次叫斛飯王；最小的叫甘露飯王。凈飯王生了兩個兒子，長子叫悉達，小兒子叫難陀。斛飯王也生了兩個兒子，長子叫提婆達，小兒子叫阿難。甘露飯王生了一個女兒，叫甘露味女。當時，大兄悉達太子出城遊玩，看到老、病、死等苦難，憂愁思慮，不思飲食。他悲憫人生應當有這些苦難，無論貴賤，凡是有形之物，都無法避免。當晚，他便離開宮城，在菩提樹下苦修六年，然後成就了一切智慧，所以被稱為一切智人。他獨自開悟成佛，具足十力、四無所畏、十八不共法，乃至一切種智。他出生七天，母親就去世了，升到忉利天。佛為母親說法九十天，七天之後將返回閻浮提。』 當時六師聽到這些話后，心中嫉妒，憂愁苦惱。

'The method of transformation is without reality. O Great King! You should know that our scriptures, the four Vedas, say: 'In a thousand or two thousand years, a phantom person will appear in the world.' The ascetic Gautama is precisely that person.' At that time, Aniruddha went to the Great King and reported, 'O Great King! You should know that the Tathagata is currently in the Trayastrimsa Heaven, and after seven days, he will return to Jambudvipa.' Upon hearing this, the king was overjoyed and issued a decree throughout the kingdom, ordering the roads to be swept, incense to be burned, and banners and canopies to be hung. People gathered together, preparing various offerings, including various delicacies, flowers, fragrances, and music. At that time, the six teachers saw the crowd gathering, preparing various offerings and delicacies. The six teachers asked, 'Are you people preparing these offerings to invite the king? Or the prince?' The people replied, 'No.' 'If not, are you inviting a minister? Or a Brahmin householder? If not, is it a family gathering?' The people replied, 'No. We are inviting the Buddha.' The six teachers asked, 'Who is the Buddha?' The people replied, 'He is the All-Knowing One.' The six teachers further asked, 'Who is the All-Knowing One?' The people replied, 'He is the compassionate father. Don't you know? He is from the pure white royal lineage, supremely noble, and from the beginning of the kalpa, the direct line has been succeeding as Chakravartin kings. In the recent two generations, they have not been Chakravartin kings, but although they are not Chakravartin kings, they are the kings of Jambudvipa. There are three brothers, the eldest is called King Suddhodana; the second is called King Dronodana; and the youngest is called King Amrtodana. King Suddhodana had two sons, the elder was called Siddhartha, and the younger was called Nanda. King Dronodana also had two sons, the elder was called Devadatta, and the younger was called Ananda. King Amrtodana had one daughter, called Amrtavati. At that time, the elder brother, Prince Siddhartha, went out of the city to observe, and saw the sufferings of old age, sickness, and death. He was worried and thoughtful, and did not eat. He was saddened that life should have these sufferings, and that no matter how noble or lowly, all beings with form cannot avoid them. That night, he left the palace and practiced asceticism under the Bodhi tree for six years, and then attained all wisdom, so he is called the All-Knowing One. He awakened alone and became a Buddha, possessing the ten powers, the four fearlessnesses, the eighteen unique qualities, and even all-knowing wisdom. Seven days after his birth, his mother passed away and ascended to the Trayastrimsa Heaven. The Buddha preached the Dharma to his mother for ninety days, and after seven days, he will return to Jambudvipa.' At that time, the six teachers, upon hearing these words, became jealous, worried, and distressed.

。即時六師徒眾集聚，共論議言：「瞿曇沙門若還閻浮提者，一切人民皆當舍我，供養瞿曇。我等孤窮，恐當不濟。」

爾時六師復作是念：「我等今當速往多人眾中，唱如是言：『諸人當知！瞿曇沙門實無所知。黃口小兒，近出釋氏宮，菩提樹下自言得一切種智。當知此則虛妄之言。所以然者，阿耆達王來請瞿曇，所施供養唯是馬麥，瞿曇不知為惡而便受請，當知非一切智也。』複次，問于阿難：『安居余有幾日在？』阿難言：『余有七日在。』複次，問于阿難：『祇桓中何以多烏鳥聲？』阿難言：『眾鳥𠲜食。適生一七，其母命終。』以是事故，當知是薄相人，亦是極惡之人。所以然者，生已喪其母故。又復非慈孝、非供養，目下朝夜供給而反捐棄，入于深山。亦是無恩分人，父王為納娶瞿夷，竟不行婦人之禮，令憍曇彌受大苦惱。是故當知不知恩不念恩。瞿曇沙門，徒眾無尊卑，五百弟子各稱第一。師既無法，弟子亦無修行之業。乃至知數其人陀驃比丘亦稱第一，聰明智慧舍利弗亦入其中，訥鈍槃特比丘亦入其中；乃至少欲之人耶輸陀羅比丘尼亦入其中，舍衛城中淫亂不善蓮華色女亦入其中；乃至稚小無智均提小兒亦入其中，乃至極老須跋陀羅年百二十亦入其中；乃至豪尊諸釋種亦入其中，極下賤王舍城中擔糞穢人亦入其中。是故，當知瞿曇法中，猥雜競共入中，皆無尊卑，不可恭敬。譬如大風吹諸樹葉，聚在一處，瞿曇佛法亦復如是。譬如眾鳥隨逐世間人所遺棄衣服飲食，瞿曇徒眾隨取食之。汝等諸人，今日云何欲請瞿曇？」眾人聞已，譬如大地不可虧動

當時，六位外道師徒聚集在一起，共同商議說：『如果瞿曇沙門回到閻浮提，所有的人民都會拋棄我們，轉而供養瞿曇。我們這些人就會變得孤立無援，恐怕難以維持生計。』 那時，六位外道師又產生這樣的想法：『我們現在應當趕緊到人群中去，宣揚說：「大家要知道！瞿曇沙門實際上什麼都不懂。他只是個乳臭未乾的小孩，剛從釋迦族宮殿出來，就在菩提樹下自稱獲得了無上智慧。這肯定是虛妄之言。原因在於，阿耆達王邀請瞿曇，所提供的供養僅僅是馬麥，瞿曇不知道這是不好的東西就接受了邀請，由此可見他並非無所不知。」』 『此外，我們還可以問阿難：「安居還剩下幾天？」阿難會說：「還剩下七天。」』 『再問阿難：「祇桓精舍中為什麼有這麼多烏鴉的叫聲？」阿難會說：「那些鳥在爭食。剛出生七天，它們的母親就去世了。」』 『由此可見，瞿曇是個薄情寡義的人，也是個極惡之人。原因在於，他剛出生就失去了母親。而且他既不慈愛也不孝順，不供養父母，反而拋棄了朝夕供養他的父母，自己跑到深山裡去了。他也是個忘恩負義的人，他的父王為他娶了瞿夷，他竟然不行夫妻之禮，讓憍曇彌遭受了巨大的痛苦。所以說，他是個不知恩不念恩的人。』 『瞿曇沙門的徒眾沒有尊卑之分，五百弟子都自稱第一。師父既然沒有法，弟子也沒有修行。甚至連數人數的陀驃比丘也自稱第一，聰明智慧的舍利弗也位列其中，遲鈍的槃特比丘也位列其中；甚至連少欲的耶輸陀羅比丘尼也位列其中，舍衛城中不守婦道的蓮華色女也位列其中；甚至連年幼無知的均提小兒也位列其中，甚至連年邁一百二十歲的須跋陀羅也位列其中；甚至連豪門貴族的釋迦族人也位列其中，甚至連王舍城中挑糞的人也位列其中。』 『因此，大家要知道，瞿曇的教法中，魚龍混雜，不分尊卑，不值得尊敬。就像大風吹落樹葉，聚在一起一樣，瞿曇的佛法也是如此。就像鳥兒追逐世人丟棄的衣服和食物一樣，瞿曇的徒眾也撿拾這些東西吃。你們這些人，今天怎麼還想邀請瞿曇呢？』 眾人聽了這些話，就像大地一樣不可動搖。

At that time, the six heretical teachers and their followers gathered together and discussed, saying, 'If the Śramaṇa Gautama returns to Jambudvīpa, all the people will abandon us and offer their support to Gautama. We will become isolated and impoverished, and we fear we will not be able to survive.' Then, the six heretical teachers had another thought: 'We should quickly go to the crowds and proclaim, 「Everyone should know! The Śramaṇa Gautama actually knows nothing. He is just a young child, recently emerged from the Śākya palace, who claimed to have attained all-knowing wisdom under the Bodhi tree. This is certainly a false claim. The reason is that King Ajātaśatru invited Gautama, and the only offering he provided was horse fodder. Gautama, not knowing it was bad, accepted the invitation, which proves he is not all-knowing.」' 'Furthermore, we can ask Ānanda, 「How many days are left in the retreat?」 Ānanda will say, 「Seven days are left.」' 'Then ask Ānanda, 「Why are there so many crow sounds in the Jeta Grove?」 Ānanda will say, 「The birds are fighting for food. Their mother died just seven days after they were born.」' 'From this, it can be seen that Gautama is an ungrateful and extremely evil person. The reason is that he lost his mother soon after birth. Moreover, he is neither kind nor filial, and he does not support his parents. Instead, he abandoned his parents who provided for him day and night and went into the deep mountains. He is also an ungrateful person. His father married him to Gopi, but he did not fulfill his marital duties, causing Gautami great suffering. Therefore, it is clear that he is ungrateful and does not remember kindness.' 'Gautama's followers have no hierarchy; five hundred disciples all claim to be the best. Since the teacher has no Dharma, the disciples have no practice. Even the monk Dabba, who counts the numbers, claims to be the best. The wise Śāriputra is among them, and the dull Pūrṇa is among them. Even the ascetic nun Yaśodharā is among them, and the unchaste courtesan Utpalavarṇā from Śrāvastī is among them. Even the young and ignorant boy Kundali is among them, and even the very old Subhadra, who is one hundred and twenty years old, is among them. Even the noble Śākya clan members are among them, and even the dung carriers from Rājagṛha are among them.' 'Therefore, everyone should know that in Gautama's teachings, there is a mixture of good and bad, without any hierarchy, and they are not worthy of respect. Just as the wind blows leaves together in a pile, so is Gautama's Dharma. Just as birds follow people and eat their discarded clothes and food, so do Gautama's followers pick up and eat these things. How can you people still want to invite Gautama today?' When the crowd heard these words, they were as immovable as the earth.

。大眾渴仰如來，雖聞六師作如是說，心如金剛，無有增減，渴仰如來，如渴須飲。

卻後一七，如來從天來，下至閻浮提。無量百千諸天隨從如來，放大光明；神力感動，作天伎樂百千萬種。乃至一切天，一切龍、鬼神、乾闥婆、緊那羅、摩睺羅伽、人、非人等，一切大眾皆悉雲集，禮拜供養。爾時優填大王大眾圍繞，遠迎如來，頭面禮足，卻住一面。

爾時六師徒眾集聚，復作是念：「我等今者衰禍將至。雖復眾人之中唱說此言而不信受。今當復往天人大眾之中，宣令如是，可知清白。」爾時六師作是念已，與其徒眾八千人俱，前後圍繞，往詣大眾，到已卻坐一面。

爾時復有一乾闥婆子，名曰闥婆摩羅，彈七寶琴，往詣如來所，頭面禮足，卻住一面，鼓樂絃歌出微妙音——其音和雅，悅可眾心。聲聞辟支佛等，不覺動身起舞，須彌山王涌沒低昂。

爾時如來即入有相三昧，以三昧力令其琴聲遠聞三千大千世界——其音具足演說苦、空、無常、不凈、無我。放逸眾生聞此妙音具足演說如來知恩報恩，久于無量阿僧祇劫孝養父母。一切眾生皆隨聲至閻浮提，往到佛所，頭面禮足，卻坐一面。

爾時大眾瞻仰如來，目不暫舍。如來爾時三昧宴默，一切大眾亦皆默然。于大眾中，有七寶塔從地踴出，住在空中，無數幢幡而懸其上，百千寶鈴不鼓自鳴，微風吹動，出微妙音。

爾時大眾見此寶塔從地踴出，心生疑網：「以何因緣，有此寶塔從地踴出？」諸聲聞眾舍利弗等，盡思度量，亦復不知

現代漢語譯本：大眾渴望瞻仰如來，即使聽聞六師的種種說法，他們的心也如金剛般堅定，沒有絲毫動搖，他們渴望見到如來，就像口渴的人渴望飲水一樣。 過了一個七天，如來從天而降，來到閻浮提。無數的天人跟隨如來，放出耀眼的光芒；神力感動天地，奏響了千百萬種天樂。乃至一切天人、龍、鬼神、乾闥婆、緊那羅、摩睺羅伽、人、非人等，所有大眾都聚集在一起，禮拜供養。當時，優填大王率領眾人，遠遠地迎接如來，頭面禮足，然後退到一旁。 這時，六師的徒眾聚集在一起，又產生了這樣的想法：『我們現在恐怕要遭遇衰敗和災禍了。雖然我們之前在眾人面前宣揚這些言論，但他們並不相信。現在我們應該再次前往天人大眾之中，宣揚我們的觀點，以證明我們的清白。』於是，六師有了這個想法后，就帶領著八千名徒眾，前後簇擁著，前往大眾所在之處，到達後退到一旁坐下。 這時，又有一位乾闥婆之子，名叫闥婆摩羅，他彈奏著七寶琴，來到如來面前，頭面禮足，然後退到一旁，他彈奏的琴聲美妙動聽，悅人心絃。聲聞、辟支佛等，都不由自主地起身起舞，須彌山王也隨之涌動起伏。 這時，如來進入有相三昧，以三昧的力量使琴聲傳遍三千大千世界——琴聲中完整地闡述了苦、空、無常、不凈、無我的道理。放逸的眾生聽到這美妙的琴聲，完整地闡述瞭如來知恩報恩，在無量阿僧祇劫中孝養父母的事蹟。一切眾生都隨著琴聲來到閻浮提，前往佛陀所在之處，頭面禮足，然後退到一旁坐下。 這時，大眾瞻仰著如來，目光片刻不離。如來當時處於三昧的寂靜狀態，所有大眾也都保持沉默。在大眾之中，有一座七寶塔從地面涌出，懸浮在空中，上面懸掛著無數的幢幡，成百上千的寶鈴在沒有敲擊的情況下自動發出聲響，微風吹動，發出美妙的聲音。 這時，大眾看到這座寶塔從地面涌出，心中產生了疑惑：『是什麼原因，導致這座寶塔從地面涌出呢？』諸位聲聞弟子，包括舍利弗等，都盡力思索，也無法得知原因。

English version: The masses yearned to behold the Tathagata. Though they heard the six teachers' various claims, their hearts remained as firm as diamonds, unwavering. Their longing for the Tathagata was like the thirst of one who craves water. After a week, the Tathagata descended from the heavens to Jambudvipa. Countless celestial beings followed the Tathagata, emitting brilliant light. Divine power stirred the heavens, and a myriad of celestial music was played. All beings, including gods, dragons, ghosts, spirits, gandharvas, kinnaras, mahoragas, humans, and non-humans, gathered to pay homage and make offerings. At that time, King Udayana, surrounded by his people, went to greet the Tathagata from afar, bowed his head to the ground, and then stood aside. Then, the disciples of the six teachers gathered and thought, 'We are now facing decline and misfortune. Although we have proclaimed these words among the people, they do not believe us. Now, we should go again among the assembly of gods and humans and declare our views to prove our innocence.' Having had this thought, the six teachers, along with eight thousand disciples, surrounded and went to the assembly. Upon arriving, they sat down to one side. At that time, a son of a gandharva, named Tārvamāla, played a seven-jeweled lute and went to the Tathagata, bowed his head to the ground, and then stood aside. The music he played was exquisite and pleasing to the heart. The sravakas, pratyekabuddhas, and others could not help but rise and dance, and even Mount Sumeru swayed and undulated. Then, the Tathagata entered the Samadhi of Form, and through the power of samadhi, the sound of the lute was heard throughout the three thousand great thousand worlds. The music fully expounded the principles of suffering, emptiness, impermanence, impurity, and non-self. The heedless beings, upon hearing this wonderful music, fully expounded the Tathagata's gratitude and filial piety to his parents for countless asamkhya kalpas. All beings followed the sound to Jambudvipa, went to the Buddha, bowed their heads to the ground, and then sat aside. At that time, the masses gazed upon the Tathagata, their eyes never leaving him. The Tathagata was in the silence of samadhi, and all the masses were also silent. Among the assembly, a seven-jeweled stupa emerged from the ground, suspended in the air, with countless banners hanging from it. Hundreds and thousands of jeweled bells rang without being struck, and the gentle breeze carried their exquisite sound. Then, the masses, seeing this stupa emerge from the ground, were filled with doubt: 'What is the cause of this stupa emerging from the ground?' The sravakas, including Sariputra, tried their best to understand, but they could not.

。舊住娑婆世界菩薩摩訶薩，乃至彌勒菩薩亦復不知。

爾時六師作是念：「復何因緣，有此寶塔？若有人來問我者，而我不知。若不知者，云何複名一切知見？」復作是念：「瞿曇何不速為大眾敷演斯事？」

爾時如來出於三昧。釋提桓因、忉利天王即以天衣敷師子座。爾時如來即升此座，結加趺坐，如須彌山王處於大海。

爾時彌勒菩薩觀察眾心，咸皆有疑，自亦未了。即從座起，往到佛前，頭面禮足，合掌向佛，而作是言：「世尊！以何因緣有此寶塔從地踴出？」

佛告彌勒菩薩：「乃往過去不可思議阿僧祇劫有佛出世，號毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世，教化無量百千萬億阿僧祇眾生，皆令堅固阿耨多羅三藐三菩提。其佛滅后，于像法中，有國名波羅奈。其波羅奈大王聰睿仁賢，常以正法治國，不枉人民。王主六十小國、八百聚落。王了無子。王自供養奉事山神、樹神、一切神祇，經十二年不懈不息，求索有子。第一夫人便覺有娠，十月足滿生一男兒。其子端正，人相具足。生已召諸大臣、諸小國王，占相吉兇，即為立字。以其太子性善不瞋，名曰忍辱。忍辱太子其年長大，好喜佈施，聰明慈仁，于諸眾生等生慈心。爾時大王有六大臣，其性暴惡，奸詭佞諂，枉橫無道，人民厭患。時六大臣自知於行有違，常懷嫉妒，憎惡太子。

「爾時大王身嬰重病，苦惱憔悴，命在旦夕

現代漢語譯本：舊住在娑婆世界的菩薩摩訶薩，乃至彌勒菩薩也不知道這個原因。 當時六師心想：『是什麼因緣，出現了這座寶塔？如果有人來問我，我卻不知道。如果不知道，又怎麼能稱作一切知見呢？』他們又想：『瞿曇為什麼不快點為大眾解釋這件事呢？』 這時，如來從禪定中出來。釋提桓因、忉利天王立即用天衣鋪設獅子座。如來隨即登上此座，結跏趺坐，如同須彌山王處於大海之中。 這時，彌勒菩薩觀察到眾人都心存疑惑，自己也不明白。於是從座位上起身，來到佛前，頭面禮足，合掌向佛，說道：『世尊！是什麼因緣，有這座寶塔從地涌出？』 佛告訴彌勒菩薩：『在過去不可思議阿僧祇劫之前，有佛出世，號毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現在世間，教化無量百千萬億阿僧祇眾生，都讓他們堅固地證得阿耨多羅三藐三菩提。那位佛滅度后，在像法時期，有一個國家名叫波羅奈。波羅奈的大王聰明睿智，仁慈賢明，常常用正法治理國家，不冤枉人民。這位國王統治著六十個小國、八百個聚落。國王沒有兒子。國王親自供養奉事山神、樹神、一切神祇，經過十二年不懈不息，求索兒子。第一夫人便感覺有了身孕，十個月期滿生下一個男孩。這個孩子相貌端正，具備大丈夫相。出生后，召集各位大臣、各位小國王，占卜吉兇，就為他取了名字。因為太子性情善良不嗔怒，就叫他忍辱。忍辱太子長大后，喜歡佈施，聰明慈悲，對一切眾生都生起慈愛之心。當時，大王有六個大臣，他們性情暴虐，奸詐虛偽，諂媚無道，人民都厭惡他們。這六個大臣自己知道行為不端，常常懷有嫉妒之心，憎恨太子。 『當時，大王身患重病，痛苦憔悴，生命垂危。』

English version: The Bodhisattvas Mahasattvas who had long resided in the Saha world, even including Bodhisattva Maitreya, did not know the reason for this. At that time, the six heretical teachers thought: 'What is the cause and condition for this jeweled stupa to appear? If someone were to ask me, I would not know. If I do not know, how can I be called all-knowing?' They further thought: 'Why doesn't Gautama quickly explain this matter to the assembly?' At that time, the Tathagata emerged from samadhi. Shakra, Lord of the Devas, and the King of the Trayastrimsha Heaven immediately spread heavenly garments on the lion throne. The Tathagata then ascended this throne, sat in the lotus position, like Mount Sumeru, the king of mountains, in the great ocean. At that time, Bodhisattva Maitreya observed that everyone had doubts in their minds, and he himself did not understand. He then rose from his seat, went before the Buddha, bowed his head to the ground at the Buddha's feet, joined his palms, and said to the Buddha: 'World Honored One! What is the cause and condition for this jeweled stupa to emerge from the earth?' The Buddha told Bodhisattva Maitreya: 'In the past, countless asamkhya kalpas ago, a Buddha appeared in the world, named Vipashyin Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. He appeared in the world and taught countless hundreds of thousands of millions of asamkhya beings, all of whom he caused to firmly attain Anuttara-samyak-sambodhi. After that Buddha passed away, during the Dharma-image period, there was a country named Varanasi. The great king of Varanasi was intelligent, wise, benevolent, and virtuous. He always governed the country with the righteous Dharma and did not wrong the people. This king ruled over sixty small kingdoms and eight hundred villages. The king had no son. The king personally made offerings to the mountain gods, tree gods, and all deities. After twelve years of unremitting effort, he sought a son. The first queen then felt that she was pregnant, and after ten months, she gave birth to a boy. This child was handsome and had all the marks of a great man. After his birth, he summoned all the ministers and the small kings to divine his fortune, and they gave him a name. Because the prince was kind and not prone to anger, he was named Kshanti (Patience). Prince Kshanti, when he grew up, loved to give alms, was intelligent and compassionate, and had a compassionate heart for all beings. At that time, the great king had six ministers who were violent, treacherous, deceitful, flattering, and without principle. The people hated them. These six ministers knew that their actions were wrong, and they always harbored jealousy and hated the prince.' 'At that time, the great king was seriously ill, suffering and emaciated, and his life was in danger.'

。忍辱太子往告諸臣：『父王困篤，今當奈何？』諸臣聞已，心生瞋恚，報太子言：『王命不久。何以故？欲求妙藥，不可得故，是以當知命去不遠。』太子聞已，心生苦惱，悶絕躄地。

「時六大臣即入靜室，共謀議言：『忍辱太子不除去者，我等終不得安隱也。』作是念已，第一大臣言：『忍辱太子無事可除。』一臣復言：『我有方便能除去之。』即往太子所，報太子言：『臣向在外，於六十小國八百聚落中求覓藥草，了不能得。』太子問言：『所求藥草為是何物？』大臣報言：『太子當知，求藥草者，正是從生至終不瞋人眼睛及其人髓。若得此藥，得全王命；若不得者，命在不久。于諸國土無有此人。』太子聞已，心生憂惱，即報大臣：『今我身者似是其人。何以故？我從生已來未曾有瞋。』大臣言：『太子若是其人者，此事亦難。何以故？天下所重莫若己身。』太子言：『不如諸臣所言也。但使父王病得損者，假使舍百千身，亦不為難，況我今日此穢身也？』大臣報言：『如此之事，隨太子意。』

「爾時忍辱太子心生歡喜，而作是念：『若使此藥能除父王病者，宜應速辦此事。』忍辱太子即入宮中，到其母所，頭面禮足，合掌向母，而作是言：『今者此身，欲為父王作治病藥。恐其身命不得存立，是故與母共別。愿母莫憂苦，戀慕其子。』其母聞是語已，心生悶絕，忘失四方，譬如人噎，又不得咽，不能勸進，又不得吐，不能勸止。即前抱其太子，悶絕，以冷水灑面，良久乃穌。爾時太子白其母言：『父王身命，須臾之間，不得久停

現代漢語譯本：忍辱太子去告訴各位大臣：『父王病重，現在該怎麼辦？』大臣們聽了，心中生起嗔恨，回答太子說：『大王的壽命不長了。為什麼呢？因為想要求得靈丹妙藥，卻無法得到，因此應當知道他的壽命不遠了。』太子聽了，心中苦惱，悶絕倒地。 這時六位大臣進入靜室，共同商議說：『如果忍辱太子不除掉，我們終究不得安寧。』有了這個想法后，第一位大臣說：『忍辱太子沒有什麼可以除掉的理由。』一位大臣又說：『我有辦法可以除掉他。』就去到太子那裡，告訴太子說：『我先前在外面，在六十個小國八百個村落中尋找藥草，始終沒有找到。』太子問道：『所求的藥草是什麼？』大臣回答說：『太子應當知道，所求的藥草，正是從出生到終身都不嗔恨的人的眼睛和骨髓。如果得到這種藥，就能保全大王的性命；如果得不到，大王的壽命就不長了。在各個國家都沒有這樣的人。』太子聽了，心中憂愁，就告訴大臣說：『現在我的身體好像就是這樣的人。為什麼呢？因為我從出生以來從未有過嗔恨。』大臣說：『太子如果是這樣的人，這件事也很難辦。為什麼呢？天下最看重的莫過於自己的身體。』太子說：『不像各位大臣所說的那樣。只要能使父王的病有所好轉，即使捨棄百千個身體，也不算困難，何況我今天這個污穢的身體呢？』大臣回答說：『這件事，就隨太子的意願吧。』 當時忍辱太子心中歡喜，心想：『如果這種藥能治好父王的病，就應該儘快辦理這件事。』忍辱太子就進入宮中，到他母親那裡，頭面觸地行禮，合掌向母親，說道：『現在我這身體，想為父王做治病的藥。恐怕我的性命不能保全，所以要和母親告別。希望母親不要憂愁，不要留戀兒子。』他的母親聽了這話，心中悶絕，迷失了方向，就像人被噎住，又咽不下去，不能勸他進食，又吐不出來，不能勸他停止。就上前抱住太子，悶絕過去，用冷水灑在臉上，過了很久才甦醒過來。這時太子對他的母親說：『父王的性命，轉眼之間，不能長久停留。』

English version: Prince Kshanti went to tell the ministers, 『My father is seriously ill, what should we do now?』 Upon hearing this, the ministers became angry and replied to the prince, 『The king』s life is not long. Why? Because seeking a miraculous medicine is impossible, therefore, you should know that his life is not far off.』 Upon hearing this, the prince was distressed and fainted to the ground. At this time, the six ministers entered a quiet room and discussed together, saying, 『If Prince Kshanti is not removed, we will never have peace.』 After having this thought, the first minister said, 『There is no reason to remove Prince Kshanti.』 Another minister said, 『I have a way to remove him.』 He then went to the prince and told him, 『I was outside earlier, searching for medicinal herbs in sixty small countries and eight hundred villages, but I could not find any.』 The prince asked, 『What kind of medicinal herb are you seeking?』 The minister replied, 『Prince, you should know that the medicinal herb we seek is the eyes and marrow of a person who has never been angry from birth to death. If we obtain this medicine, we can save the king』s life; if not, the king』s life will not be long. There is no such person in any country.』 Upon hearing this, the prince was worried and told the minister, 『Now my body seems to be such a person. Why? Because I have never been angry since birth.』 The minister said, 『If the prince is such a person, this matter is also difficult. Why? Because nothing is more valued in the world than one』s own body.』 The prince said, 『It is not as the ministers say. As long as my father』s illness can be improved, even if I were to give up a hundred thousand bodies, it would not be difficult, let alone this impure body of mine today?』 The minister replied, 『This matter is up to the prince』s will.』 At that time, Prince Kshanti was happy and thought, 『If this medicine can cure my father』s illness, this matter should be done quickly.』 Prince Kshanti then entered the palace, went to his mother, bowed his head to the ground, put his palms together towards his mother, and said, 『Now, I want to use this body to make medicine for my father』s illness. I am afraid that my life cannot be preserved, so I must say goodbye to my mother. I hope that my mother will not worry and will not miss her son.』 Upon hearing these words, his mother fainted, lost her sense of direction, like a person choking, unable to swallow, unable to urge him to eat, and unable to vomit, unable to urge him to stop. She then went forward and hugged the prince, fainted, and after having cold water splashed on her face, she finally recovered after a long time. At this time, the prince said to his mother, 『My father』s life, in a moment, cannot last long.』

。宜時速辦，令王服之。』爾時太子即呼大臣、諸小國王，于大眾中，即宣此言：『我身今者與大眾別。』爾時大臣即呼旃陀羅，斷骨出髓，剜其兩目。

「爾時大臣即搗此藥，奉上大王。王即服之，病得除差。病既差已，問諸大臣：『汝等於何得此妙藥，除我患苦，得全身命？』大臣白王：『今此藥者，忍辱太子之所辦耳。非諸臣力所堪辦也。』王聞是語，心驚毛豎，微聲問諸臣言：『忍辱太子今在何所？』大臣答言：『太子今者在外，身體傷損，命不云遠。』王聞是語，舉聲大哭：『怪哉！怪哉！』自投于地，塵土坌身：『如我今者，實自無情。云何乃能服此子藥？』往到子所，其命已終。王及夫人及諸臣民，無量大眾前後圍繞。其母懊惱，投身死屍：『以我宿世有諸過惡，今令子身受是苦也。今我身者，何不碎末如塵，乃令我子喪失身命。』爾時父王及諸小王即以牛頭栴檀香木，積以成𧂐，阇維太子所有身骨，復以七寶起塔供養。」

爾時世尊告彌勒菩薩善男子等大眾：「當知爾時波羅奈大王者，今現我父悅頭檀是；爾時母者，今現我母摩耶是；忍辱太子者，今我身是。菩薩于無量阿僧祇劫孝養父母，衣被、飲食、房舍、臥具，乃至身肉骨髓，其事如是，以此因緣自致成佛。今此寶塔從地踴出者，即是我為其父母舍此骨髓及其身命，即於此處起塔供養。我今成佛，即踴現其前

『應該立即辦理，讓國王服用。』當時太子就召集大臣、各位小國王，在大眾中，宣說了這樣的話：『我的身體現在要和大家告別了。』當時大臣就叫來旃陀羅，敲斷骨頭取出骨髓，挖出他的兩隻眼睛。 『當時大臣就搗好這種藥，獻給大王。大王就服用了，病就痊癒了。病好之後，問各位大臣：『你們從哪裡得到這種妙藥，解除了我的痛苦，保全了我的性命？』大臣稟告國王：『這藥是忍辱太子所辦的。不是我們這些臣子所能辦到的。』國王聽到這話，心驚肉跳，小聲問各位大臣說：『忍辱太子現在在哪裡？』大臣回答說：『太子現在在外面，身體受傷嚴重，性命不久了。』國王聽到這話，放聲大哭：『怪哉！怪哉！』自己撲倒在地上，塵土沾滿了全身：『像我這樣，真是太無情了。怎麼能服用我兒子的藥呢？』趕到兒子那裡，他的生命已經結束了。國王和夫人以及各位臣民，無數大眾前後圍繞著。他的母親懊惱，撲到屍體上：『因為我前世有各種過錯，現在讓兒子遭受這樣的痛苦。現在我的身體，為什麼不粉身碎骨，卻讓我兒子喪失了性命。』當時父王和各位小王就用牛頭旃檀香木，堆積成柴堆，火化了太子所有的身骨，又用七寶建造佛塔供奉。」 當時世尊告訴彌勒菩薩和各位善男子等大眾：『應當知道當時波羅奈大王，就是現在我的父親悅頭檀；當時的母親，就是現在我的母親摩耶；忍辱太子，就是現在的我。菩薩在無量阿僧祇劫中孝養父母，衣被、飲食、房舍、臥具，乃至身肉骨髓，都是這樣做的，因此因緣自己成就了佛。現在這座寶塔從地涌出來，就是我爲了父母捨棄骨髓和生命，就在這裡建造佛塔供奉。我現在成佛，就涌現在它的前面。』

'It should be done immediately, and let the king take it.' At that time, the crown prince summoned the ministers and all the small kings, and in the midst of the assembly, he declared these words: 'My body is now going to part from everyone.' At that time, the ministers called the Chandala, broke the bones to extract the marrow, and gouged out his two eyes. 'At that time, the ministers pounded this medicine and presented it to the great king. The great king took it, and his illness was cured. After the illness was cured, he asked the ministers: 'Where did you get this wonderful medicine that relieved my suffering and saved my life?' The ministers reported to the king: 'This medicine was obtained by the Patience Prince. It is not something that we ministers could have done.' When the king heard this, his heart was startled, and he asked the ministers in a low voice: 'Where is the Patience Prince now?' The ministers replied: 'The prince is outside now, his body is severely injured, and his life is not long.' When the king heard this, he cried out loudly: 'How strange! How strange!' He threw himself to the ground, his body covered in dust: 'Like me, I am truly heartless. How could I take my son's medicine?' He rushed to his son, but his life had already ended. The king and the queen, as well as all the ministers and countless people, surrounded him. His mother was distraught and threw herself on the corpse: 'Because of my past misdeeds, my son is now suffering such pain. Why doesn't my body shatter into dust, instead of letting my son lose his life?' At that time, the father king and all the small kings used sandalwood from the head of an ox to build a pyre, cremated all the bones of the prince, and then built a seven-jeweled pagoda to make offerings.' At that time, the World Honored One told Bodhisattva Maitreya and all the good men and women: 'You should know that the great king of Varanasi at that time is now my father, Yue Tou Tan; the mother at that time is now my mother, Maya; and the Patience Prince is now me. The Bodhisattva, in countless asamkhya kalpas, has been filial to his parents, providing clothing, food, housing, bedding, and even his own flesh, marrow, and bones. He did this, and because of this cause, he himself became a Buddha. Now, this precious pagoda that has sprung from the earth is the place where I gave up my marrow and life for my parents, and where I built a pagoda to make offerings. Now that I have become a Buddha, it appears in front of it.'

爾時大眾中無量人、天、諸龍、鬼神，聞是語已，悲喜交集，淚下滿目，異口同音讚歎如來百千功德，尋時發於阿耨多羅三藐三菩提心；復有無量百千眾生髮聲聞、辟支佛心；復有無量人得須陀洹果乃至阿羅漢道；復有無量百千萬億菩薩摩訶薩，不久當得阿耨多羅三藐三菩提。是故，當知如來今者真是孝養父母。

複次，菩薩本知母人之德，以其本願如是，生如來身。以生如來，滿本願故，不堪受其禮故，因其將終。爾時大眾異口同音讚歎摩耶：「善哉摩耶！得生如來，天人世間無與等者。」

爾時闥婆摩羅即從座起，偏袒右肩，胡跪合掌，而白佛言：「世尊！摩耶夫人修何功德？以何因緣得生如來？」

佛言：「善聽！吾當為汝分別解說。」

佛言：「乃往過去久遠不可計劫，有佛出世，號毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世，乃至正法、像法滅已。爾時有國號波羅奈。去城不遠有山，名曰聖所游居，以有百千辟支佛住此山中故，無量五通神仙亦住其中。以多仙聖止住其中故，號聖游居山。其山有一仙人住在南窟，復有一仙住在北窟。二山中間有一泉水，其泉水邊有一平石。

「爾時南窟仙人在此石上，浣衣洗足已，便還所止。去後未久，有一雌鹿來飲泉水。次第到浣衣處，即飲是石上浣垢衣汁。飲此衣垢汁已，回頭反顧，自舐小便處。

「爾時雌鹿尋便懷妊，月滿產生。鹿產生法，要還向本得胎處。即還水邊，住本石上，悲鳴宛轉，產生一女

當時，大眾中無數的人、天神、龍、鬼神，聽到這些話后，悲傷和喜悅交織，淚水盈滿眼眶，異口同聲地讚歎如來百千種功德，隨即發起了無上正等正覺的心；又有無數百千眾生髮起了聲聞、辟支佛的心；又有無數人證得了須陀洹果乃至阿羅漢道；又有無數百千萬億菩薩摩訶薩，不久將證得無上正等正覺。因此，應當知道如來現在真是孝養父母。 其次，菩薩本來就知道母親的恩德，因為他本來的願望是這樣，才出生為如來之身。因為出生為如來，滿足了本來的願望，所以不接受母親的禮拜，因為母親將要去世。當時大眾異口同聲地讚歎摩耶：『善哉摩耶！能夠生下如來，在天人世間沒有誰能與她相比。』 當時，闥婆摩羅立即從座位上站起來，袒露右肩，跪著合掌，對佛說：『世尊！摩耶夫人修了什麼功德？因為什麼因緣能夠生下如來？』 佛說：『仔細聽！我將為你們分別解說。』 佛說：『在過去久遠不可計量的劫數之前，有佛出世，號毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現在世間，乃至正法、像法滅盡之後。當時有一個國家叫波羅奈。離城不遠有一座山，名叫聖所游居，因為有百千辟支佛住在這座山中，無數有五神通的神仙也住在其中。因為有很多仙人和聖人居住在其中，所以叫做聖游居山。山中有一個仙人住在南邊的洞穴，還有一個仙人住在北邊的洞穴。兩個山洞中間有一處泉水，泉水邊有一塊平坦的石頭。 『當時，南邊洞穴的仙人在這塊石頭上，洗完衣服和腳后，就回到住處。他離開后不久，有一隻母鹿來喝泉水。依次走到洗衣服的地方，就喝了石頭上洗衣服的污水。喝了這些污水后，回頭看，自己舔舐小便的地方。 『當時，母鹿隨即懷孕，滿月後生產。鹿生產的習性，是要回到最初受孕的地方。就回到水邊，停留在原來的石頭上，悲鳴哀叫，生下一個女孩』

At that time, countless people, gods, dragons, and spirits in the assembly, upon hearing these words, were filled with a mixture of sorrow and joy, tears welling up in their eyes. They praised the Tathagata's hundreds of thousands of merits in unison, and immediately generated the mind for Anuttara-samyak-sambodhi. Furthermore, countless hundreds of thousands of beings generated the mind for Sravaka and Pratyekabuddha. Moreover, countless people attained the fruit of Srotaapanna up to the path of Arhat. And countless hundreds of thousands of millions of Bodhisattva Mahasattvas will soon attain Anuttara-samyak-sambodhi. Therefore, it should be known that the Tathagata is truly practicing filial piety towards his parents. Furthermore, the Bodhisattva originally knew the virtue of his mother, and because of his original vow, he was born as the Tathagata. Because he was born as the Tathagata, fulfilling his original vow, he could not receive her prostrations, because she was about to pass away. At that time, the assembly praised Maya in unison: 'Excellent Maya! Having given birth to the Tathagata, there is no one in the world of gods and humans who can compare to her.' At that time, Tāḍava-Māra immediately rose from his seat, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'World Honored One! What merits did Lady Maya cultivate? What causes and conditions led to her giving birth to the Tathagata?' The Buddha said: 'Listen carefully! I will explain it to you in detail.' The Buddha said: 'In the immeasurable past eons, a Buddha appeared in the world, named Vipasyin Tathagata, Arhat, Samyak-sambuddha, Vidyā-caraṇa-sampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā devamanuṣyāṇām, Buddha, Bhagavan, appearing in the world, until the Dharma and the semblance of Dharma had perished. At that time, there was a country called Varanasi. Not far from the city was a mountain called Holy Abode, because hundreds of thousands of Pratyekabuddhas lived on this mountain, and countless five-powered immortals also lived there. Because many immortals and sages resided there, it was called Holy Abode Mountain. On the mountain, there was an immortal living in the southern cave, and another immortal living in the northern cave. Between the two caves was a spring, and beside the spring was a flat stone.' 'At that time, the immortal from the southern cave, after washing his clothes and feet on this stone, returned to his dwelling. Not long after he left, a female deer came to drink from the spring. She went to the place where the clothes were washed and drank the dirty water from the stone. After drinking this dirty water, she turned her head and licked her own urine area.' 'At that time, the female deer immediately became pregnant, and after a full term, she gave birth. The nature of deer is to return to the place where they conceived. She returned to the spring, stayed on the original stone, cried mournfully, and gave birth to a girl.'

。爾時仙人聞此鹿悲鳴大喚。爾時南窟仙人聞是鹿大悲鳴聲，心生憐愍，即出往看，見此雌鹿產生一女。爾時鹿母宛轉舐之，見仙人往，便舍而去。

「爾時仙人見此女兒，形相端正，人相具足。見是事已，心生憐愍，即以草衣裹拭將還，采眾妙果，隨時將養，漸漸長大，至年十四。其父愛念，常使宿火，令不斷絕。忽於一日，心不謹慎，便使火滅。其父苦責數已，語其女言：『我長身已來，未曾使此火滅。汝今日云何令滅？北窟有火，汝可往取。』

「爾時鹿女即隨父教，往詣北窟。步步舉足皆生蓮華，隨其軌跡，行伍次第，如似街陌。往至北窟，從彼仙人乞求少火。爾時仙人見此女人福德，如是足下生於蓮華，報言：『欲得火者，汝當右繞我窟，滿足七匝。』行伍次第了了分明，隨其舉足，皆生蓮華。繞七匝已，語其女言：『欲得火者，復當在此右邊還歸去者。當與汝火。』

「爾時鹿女為得火故，隨教而去。其女去後未久之間，波羅奈王將諸大臣，百千萬眾，前後圍繞，千乘萬騎，入山遊獵，馳逐群鹿。波羅奈王獨乘名象，往到北窟仙人所，見其蓮華繞窟行列。爾時大王心生歡喜，嘆言：『善哉！善哉！大德神仙！大仙導師！福德巍巍，其事如是！』

「爾時仙人即白王言：『大王！當知此蓮華者，非我所能。』王言：『非大師者，是誰所為。』報言：『大王！是南窟仙人生育一女，姿容端正，人相具足，世間難有。其女行時，隨其足下皆生蓮華。』王聞是語，心生歡喜，即往南窟，見彼仙人，頭面禮足

現代漢語譯本：當時，仙人聽到這隻鹿悲傷地大聲鳴叫。那時，南窟的仙人聽到這隻鹿悲傷的鳴叫聲，心中生起憐憫，就出來觀看，看見這隻母鹿生了一個女兒。當時，鹿媽媽反覆舔舐著她，看到仙人走來，就捨棄女兒離開了。 當時，仙人看到這個女孩，容貌端正，具備人的相貌。看到這件事後，心中生起憐憫，就用草衣包裹著她帶回去，採摘各種美好的果實，隨時餵養她，漸漸長大，到了十四歲。她的父親愛憐她，常常讓她看守火種，使之不熄滅。忽然有一天，她心中不謹慎，就使火熄滅了。她的父親嚴厲地責備了她多次，對女兒說：『我長這麼大，從未使這火熄滅過。你今天怎麼讓它熄滅了？北窟有火，你可以去取。』 當時，鹿女就聽從父親的教導，前往北窟。她每走一步，腳下都生出蓮花，隨著她的軌跡，排列有序，如同街道。她到達北窟，向那裡的仙人乞求少許火種。當時，仙人看到這個女人有如此的福德，腳下生出蓮花，就告訴她說：『想要得到火種，你應當右繞我的洞窟，走滿七圈。』她行走時，排列有序，清清楚楚，隨著她抬起腳，都生出蓮花。繞了七圈后，仙人對她說：『想要得到火種，你還應當從這裡右邊返回去，我就給你火種。』 當時，鹿女爲了得到火種，就聽從教導離開了。她離開后不久，波羅奈國王帶領著大臣，成千上萬的隨從，前後簇擁，乘坐著千輛馬車，萬匹駿馬，進入山中游獵，追逐群鹿。波羅奈國王獨自騎著名象，來到北窟仙人那裡，看到蓮花圍繞著洞窟排列成行。當時，大王心中生起歡喜，讚歎說：『好啊！好啊！大德神仙！大仙導師！福德巍峨，事情竟然是這樣！』 當時，仙人就對國王說：『大王！應當知道這些蓮花，不是我所能為的。』國王說：『如果不是大師所為，那是誰所為呢？』仙人回答說：『大王！是南窟仙人生育了一個女兒，姿容端正，具備人的相貌，世間罕有。她行走時，隨著她的腳下都生出蓮花。』國王聽到這話，心中生起歡喜，就前往南窟，見到那位仙人，頭面頂禮他的腳。

English version: At that time, the hermit heard the deer crying out in great sorrow. Then, the hermit of the southern cave, hearing the deer's sorrowful cries, felt compassion in his heart and came out to see. He saw that the doe had given birth to a daughter. At that time, the mother deer repeatedly licked her, and seeing the hermit approach, she abandoned her daughter and left. Then, the hermit saw this girl, whose appearance was dignified and who possessed human features. Seeing this, compassion arose in his heart, and he wrapped her in a grass garment and took her back. He gathered various wonderful fruits and nourished her, and she gradually grew up, reaching the age of fourteen. Her father loved her dearly and often had her watch over the fire, ensuring it did not go out. Suddenly, one day, she was careless and let the fire go out. Her father severely scolded her many times and said to his daughter, 'Since I have grown up, I have never let this fire go out. How did you let it go out today? There is fire in the northern cave; you can go and get some.' Then, the deer girl followed her father's instructions and went to the northern cave. With each step she took, a lotus flower bloomed beneath her feet, and her tracks were arranged in order, like a street. She arrived at the northern cave and asked the hermit there for a little fire. Then, the hermit, seeing that this woman had such merit, with lotus flowers blooming beneath her feet, told her, 'If you want fire, you must walk around my cave seven times to the right.' As she walked, her steps were orderly and clear, and with each step, a lotus flower bloomed. After circling seven times, the hermit said to her, 'If you want fire, you must also return from here to the right, and then I will give you fire.' Then, the deer girl, in order to get fire, followed his instructions and left. Not long after she left, King Benares, with his ministers and hundreds of thousands of followers, surrounded by thousands of chariots and ten thousand horses, entered the mountains to hunt and chase deer. King Benares, riding alone on a famous elephant, came to the hermit of the northern cave and saw the lotus flowers arranged in rows around the cave. Then, the king's heart was filled with joy, and he exclaimed, 'Excellent! Excellent! Great virtuous hermit! Great sage and guide! Your merit is majestic, and the matter is such!' Then, the hermit said to the king, 'Great King! You should know that these lotus flowers are not my doing.' The king said, 'If it is not the master's doing, then whose is it?' The hermit replied, 'Great King! It is the daughter of the hermit of the southern cave, whose appearance is dignified and who possesses human features, rare in the world. When she walks, lotus flowers bloom beneath her feet.' Upon hearing this, the king's heart was filled with joy, and he went to the southern cave, where he saw that hermit and bowed his head to his feet.

。爾時仙人即出問訊：『大王！遠涉途路，得無疲極。』爾時大王報仙人言：『聞君有女，欲求婚姻。』

「爾時仙人報大王言：『貧身有此一女，稚小無知，未有所識。少小已來住此深山，未閑人事，服草食果。王今云何乃欲顧錄？又此女者，畜生所生。』即以上事向王具說。王言：『雖爾無苦。』問其父言：『鹿女者今在何許？』報言大王：『在此草窟。』爾時大王即入窟中，見其鹿女，心生歡喜。即以沐浴香湯，名衣上服，百寶瓔珞莊嚴其身，乘大名象，百千導從，作倡伎樂，還歸本國。爾時鹿女從生已來，未曾見如此大眾，心驚怖懼。

「爾時其父上高山頂，遙看其女，目不暫舍，而作是念：『我今遙觀我女，遠去不現，當還本處，悲號懊惱，流淚滿目。我生育此女未有所知，與我遠別。』復作是念：『我今住此，不應余轉。何以故？若我女反顧后望不見我者，令女憂苦。』佇立良久，女去不現，竟不回顧。

「爾時其父心生恚恨，而作是言：『畜生所生，故不妄也。我小長養，今得成人。為王所念，而反孤棄。』即入窟中誦持咒術而咒其女：『王若遇汝薄者，皎然不論。若王以禮待接汝者，當令退沒，不果所愿。』

「爾時波羅奈王到宮殿已，拜為第一，名曰鹿母夫人。諸小國王、百官、群臣皆來朝賀。王見此已，心生歡喜。未久數日，便覺有娠。王自供養夫人，床臥飲食皆令細軟。至滿十月，望其生男，紹系國位。月滿產生，生一蓮華。仙人咒力令王瞋恚，而作是言：『畜生所生，故不妄也。』王即退其夫人職，其蓮華者使人遺棄

現代漢語譯本：當時，仙人出來迎接並問道：『大王！遠道而來，想必很疲憊吧？』當時，大王回答仙人說：『聽說您有女兒，想求娶為妻。』 當時，仙人對大王說：『我這貧寒之身只有一個女兒，年紀幼小，什麼都不懂，從小就住在這深山裡，不熟悉人情世故，吃草和果子為生。大王您怎麼會想要娶她呢？而且這個女兒，是畜生所生。』仙人就把這些事都告訴了大王。大王說：『即使這樣也沒關係。』然後問仙人的父親說：『那個鹿女現在在哪裡？』仙人回答大王說：『就在這個草洞里。』當時，大王就進入洞中，見到那個鹿女，心裡非常高興。立刻用沐浴的香湯給她洗澡，穿上名貴的衣服，用各種珍寶瓔珞裝飾她的身體，讓她乘坐大象，帶著成百上千的隨從，奏著音樂，返回自己的國家。當時，鹿女從小到大，從未見過如此盛大的場面，心中驚恐害怕。 當時，她的父親登上高山頂，遠遠地看著自己的女兒，眼睛片刻不離，心裡想著：『我現在遙望我的女兒，她越走越遠，看不見了，等我回到住處，一定會悲傷懊惱，淚流滿面。我養育這個女兒，她什麼都不知道，就要和我遠別了。』他又想：『我現在住在這裡，不應該再移動。為什麼呢？如果我的女兒回頭看，卻看不到我，會讓她憂愁痛苦。』他站立了很久，女兒走遠看不見了，最終也沒有回頭看一眼。 當時，她的父親心中生起怨恨，說道：『畜生所生的，果然沒錯。我從小養育她，現在她長大了。被國王看中，卻反而拋棄了我。』他立刻進入洞中，唸誦咒語詛咒他的女兒：『如果國王對你不好，那就讓他明明白白地不理你。如果國王以禮相待，就讓他退縮，不能如願。』 當時，波羅奈國王回到宮殿後，立她為第一夫人，名叫鹿母夫人。各小國的國王、百官、群臣都來朝賀。國王看到這些，心裡非常高興。沒過幾天，就發現夫人懷孕了。國王親自供養夫人，床鋪飲食都讓她用柔軟細緻的。等到十個月期滿，希望她生個男孩，繼承王位。等到足月生產時，卻生出一朵蓮花。仙人的咒語讓國王生氣，說道：『畜生所生的，果然沒錯。』國王就撤銷了夫人的職位，把那朵蓮花讓人丟棄了。

English version: At that time, the hermit came out to greet him and asked, 'Great King! Having traveled a long way, you must be very tired.' At that time, the Great King replied to the hermit, 'I have heard that you have a daughter, and I wish to seek her hand in marriage.' At that time, the hermit said to the Great King, 'I, in my humble state, have only one daughter, who is young and ignorant, and has lived in these deep mountains since she was little. She is unfamiliar with human affairs, and lives on grass and fruit. How could you, Great King, wish to take her? Moreover, this daughter was born of an animal.' The hermit then told the king all these things. The Great King said, 'Even so, it does not matter.' Then he asked the hermit's father, 'Where is the deer-daughter now?' The hermit replied to the Great King, 'She is in this grass cave.' At that time, the Great King entered the cave and saw the deer-daughter, and his heart was filled with joy. He immediately had her bathed with fragrant water, dressed in fine clothes, and adorned her body with various jewels and necklaces. He had her ride on a great elephant, with hundreds and thousands of attendants, and with music playing, they returned to his kingdom. At that time, the deer-daughter, from birth, had never seen such a grand scene, and her heart was filled with fear and trepidation. At that time, her father climbed to the top of a high mountain, watching his daughter from afar, his eyes never leaving her for a moment, and he thought, 'Now I watch my daughter from afar, she goes further and further away, and I cannot see her anymore. When I return to my dwelling, I will surely be sad and distressed, with tears filling my eyes. I raised this daughter, and she knows nothing, yet she must now leave me.' He also thought, 'Now I will stay here, I should not move. Why? If my daughter looks back and does not see me, it will cause her sorrow and pain.' He stood there for a long time, and his daughter went far away and could not be seen, and in the end, she did not look back. At that time, her father's heart was filled with resentment, and he said, 'She was born of an animal, it is indeed true. I raised her from a young age, and now she has grown up. She was favored by the king, but she has abandoned me.' He immediately entered the cave, recited a curse, and cursed his daughter, 'If the king treats you poorly, then let him clearly ignore you. If the king treats you with respect, then let him retreat and not achieve his desires.' At that time, the King of Varanasi returned to his palace and made her his first queen, naming her Queen Deer-Mother. The kings of the smaller kingdoms, the officials, and the ministers all came to pay their respects. When the king saw this, his heart was filled with joy. Not long after, he discovered that the queen was pregnant. The king personally cared for the queen, and her bed and food were all made soft and delicate. When the ten months were complete, he hoped that she would give birth to a son, who would inherit the throne. When the time came for her to give birth, she gave birth to a lotus flower. The hermit's curse made the king angry, and he said, 'She was born of an animal, it is indeed true.' The king then removed the queen from her position, and had the lotus flower thrown away.

。其後數日，波羅奈王將諸群臣入後園中，遊戲觀看，作倡伎樂，斗其象馬，並諸力士。中有第一大力士，踉䠙顛蹶，以足蹴地，地皆震動，動蓮華池。其華池邊有大珊瑚，于珊瑚下有一蓮華迸墮水中。其華紅赤，有妙光明。王見此華，心生歡喜，問群臣言：『如此華者，未曾有也。』即使使者入池取之。其華具足有五百葉，於一葉下有一童男，面首端正，形狀妙好。爾時使者即前白王：『此蓮華者未曾有也。大王！當知其蓮華者具五百葉，於一葉下有一天童男。』王聞此語，心驚毛豎，慨嘆所以，問使者言：『審實爾耶？此非是我鹿母夫人所生華也？』即問青衣：『鹿母夫人所生華者，遺棄何處？』答言：『大王！埋此池邊大珊瑚下。』王審實其事，知鹿母夫人所生。王自入宮，向鹿母夫人自責悔過，而作是言：『我實愚癡無智，不識賢良，橫生惡賤，違逆夫人。』懺謝訖已，還複本位。王大歡喜，召諸群臣、諸小國王並諸婆羅門相師，一切集會。抱五百太子，使諸相師占相吉兇，卦曰：『道德所歸，國蒙其福。若在家者，四海颙颙，鬼神保之；若出家者，必斷生死，超度欲流，越生死海，獲得三明六通，具四道果。』王聞是語，遂增歡喜，即遍宣令國土，選取五百乳母。

「爾時鹿母夫人白大王言：『王莫耗擾國土，召諸乳母。王宮中自有五百夫人。諸夫人者妒我生男。王今可以一太子與一夫人，令其乳哺，非其子耶？』王報夫人：『五百夫人常懷嫉妒，惱害鹿母。鹿母今者欲令我鞭打杖策，擯出驅遣，奪其命者，不逆夫人

其後數日，波羅奈國王帶領眾大臣到後花園遊玩觀賞，進行歌舞表演，觀看大象和馬匹的搏鬥，以及力士們的比試。其中有一位力氣最大的力士，踉蹌跌倒，用腳踢地，地面都震動起來，震動了蓮花池。蓮花池邊有一大塊珊瑚，在珊瑚下面有一朵蓮花從水中迸出。那蓮花紅艷艷的，散發著奇妙的光芒。國王看到這朵蓮花，心中非常高興，問大臣們說：『這樣的蓮花，真是前所未見啊。』隨即派使者到池中採摘。這朵蓮花共有五百片花瓣，在其中一片花瓣下有一個童男，面容端正，相貌俊美。當時使者立即稟告國王說：『這朵蓮花真是前所未見啊。大王！您應該知道這朵蓮花有五百片花瓣，其中一片花瓣下有一個天童。』國王聽到這話，心中震驚，汗毛豎立，感嘆其中的緣由，問使者說：『真的嗎？這難道不是我的鹿母夫人所生的蓮花嗎？』隨即問侍女：『鹿母夫人所生的蓮花，被遺棄在哪裡了？』侍女回答說：『大王！埋在池邊的大珊瑚下面。』國王查明了此事，知道是鹿母夫人所生。國王親自回到宮中，向鹿母夫人自責悔過，並說道：『我真是愚蠢無知，不識賢良，平白無故地產生厭惡和輕視，違背了夫人。』懺悔謝罪之後，恢復了鹿母夫人的地位。國王非常高興，召集眾大臣、各小國的國王以及婆羅門相師，所有的人都來了。他抱著五百個太子，讓相師們占卜吉兇，卦象顯示：『道德所歸，國家蒙受福澤。如果在家，天下人都會敬仰，鬼神也會保佑；如果出家，必定能斷絕生死，超脫慾望的束縛，超越生死苦海，獲得三明六通，具備四道果。』國王聽到這話，更加高興，立即在全國頒佈命令，挑選五百位乳母。 當時鹿母夫人對國王說：『大王不必勞民傷財，在全國挑選乳母。王宮中就有五百位夫人。這些夫人們嫉妒我生了兒子。大王可以把一個太子交給一位夫人，讓她哺乳，不就是她的兒子了嗎？』國王對夫人說：『五百位夫人一直懷有嫉妒之心，惱害鹿母。鹿母現在如果想讓我鞭打杖責，驅逐她們，甚至奪取她們的性命，我都不會違背夫人的意思。』

After a few days, the King of Varanasi took all his ministers to the back garden for amusement and sightseeing. There were performances of music and dance, fights between elephants and horses, and contests among strongmen. Among them was the strongest man, who stumbled and fell, kicking the ground with his feet, causing the earth to shake and the lotus pond to tremble. Beside the lotus pond was a large coral, and beneath the coral, a lotus flower burst forth from the water. The lotus was red and radiant, emitting a wondrous light. Upon seeing this lotus, the king was delighted and asked his ministers, 'Such a lotus has never been seen before.' He immediately sent a messenger to retrieve it from the pond. The lotus had five hundred petals, and beneath one of the petals was a young boy, with a handsome face and a beautiful form. At that time, the messenger immediately reported to the king, 'This lotus is unprecedented. Your Majesty! You should know that this lotus has five hundred petals, and beneath one of the petals is a celestial boy.' Upon hearing this, the king was shocked, his hair stood on end, and he wondered about the cause. He asked the messenger, 'Is this true? Could this not be the lotus born of my Queen Deer Mother?' He then asked a maidservant, 'Where was the lotus born of Queen Deer Mother discarded?' The maidservant replied, 'Your Majesty! It was buried beneath the large coral by the pond.' The king verified the matter and knew it was indeed born of Queen Deer Mother. The king himself returned to the palace, apologized to Queen Deer Mother, and said, 'I was truly foolish and ignorant, unable to recognize the virtuous, and unjustly harbored dislike and contempt, going against you, my Queen.' After confessing and apologizing, he restored Queen Deer Mother to her original position. The king was overjoyed and summoned all his ministers, the kings of the smaller kingdoms, and all the Brahmin fortune-tellers. He held the five hundred princes and had the fortune-tellers predict their fortunes. The divination said, 'Where virtue resides, the nation will receive blessings. If they remain at home, the world will revere them, and gods will protect them; if they leave home, they will surely break free from the cycle of birth and death, transcend the flow of desire, cross the sea of birth and death, attain the three insights and six supernatural powers, and possess the four fruits of the path.' Upon hearing this, the king was even more delighted and immediately issued a decree throughout the land to select five hundred wet nurses. At that time, Queen Deer Mother said to the king, 'Your Majesty, do not trouble the land by summoning wet nurses. There are five hundred consorts in the palace. These consorts are jealous of me for giving birth to sons. Your Majesty can give one prince to each consort to nurse, and wouldn't that be like her own son?' The king replied to the queen, 'The five hundred consorts have always harbored jealousy and caused trouble for you, Queen Deer Mother. If you now wish me to whip them, beat them with sticks, banish them, or even take their lives, I will not go against your wishes.'

。夫人今者云何于怨嫌中放舍？此事甚難及也。又復能開天地之恩，以其太子與諸夫人。』

「爾時五百夫人心大歡喜：『鹿母夫人施我安隱快樂，云何復能以太子與我？』歡喜無量。爾時無量百千大眾聞是事已，心生歡喜，皆發道心。

「爾時大王報夫人言：『未曾有也！吾不及汝。』夫人言：『貪恚所生，皆由嫉妒。諫惡以忍，諫怒以順。我從生已來未曾與物共諍，諸夫人者自生惱害。譬如有人夜行見杌，便起賊想，或起惡鬼之想。尋時驚怖，四散馳走，或投高巖，或覆水火，荊棘叢林傷壞身體。因妄想故，禍害如是。一切眾生亦復如是，自生自死，如蠶處繭，如蛾赴燈，無驅馳者。一切眾惡從妄想起，諸夫人者亦復如是。我今不應與彼群愚，起諸諍訟。』五百夫人即前禮鹿母夫人，自謝悔過，奉事鹿母，如蒙賢聖，如母姊妹，所養太子，如所生不異。

「時五百太子年漸長大。一一太子力敵一千，鄰國反叛不賓屬者，自往伐之；不起四兵，國土安隱；天神歡喜，風雨以時，人民豐壤熾盛。時五百太子乘大名象，林野觀看；遊戲自恣，快樂難量；父母愛念，如護眼目。

「爾時五百太子年漸長大，於後一時集一處，坐蓮華池邊，見其形容，水底影現。時諸太子共相謂言：『一切諸法，如幻如化，如夢所見，如水中形，體無真實。我等今者，亦復如是。雖復豪尊，處在深宮，五欲自恣。壯年美色不可久保；物成有敗，人生有死；少壯不久，會當有老；飯食不節，會得有病；百年壽命，會當有死

『夫人，您現在如何在怨恨中放下？這件事太難了。而且，您還能以太子和各位夫人的名義，開啟天地般的恩情。』 『當時，五百位夫人們心中大喜：『鹿母夫人賜予我們安穩快樂，怎麼還能把太子給我們呢？』她們歡喜無量。當時，無數百千大眾聽到這件事後，心中歡喜，都發了道心。 『當時，大王對夫人說：『真是前所未有啊！我不如你。』夫人說：『貪婪和嗔恨所生，都是因為嫉妒。勸誡惡行要用忍耐，勸誡憤怒要用順從。我從出生以來，從未與人爭執，各位夫人是自己產生煩惱和傷害。譬如有人夜間行走，看見樹樁，就產生是強盜的想法，或者產生是惡鬼的想法。立刻驚恐，四處奔逃，有的投向高巖，有的跌入水火，荊棘叢林損傷身體。因為妄想的緣故，禍害就是這樣。一切眾生也是這樣，自己生自己死，像蠶在繭中，像飛蛾撲火，沒有誰驅使。一切惡行都從妄想產生，各位夫人也是這樣。我現在不應該和她們這些愚人，產生爭執。』五百位夫人立刻上前禮拜鹿母夫人，向她謝罪悔過，侍奉鹿母，如同對待賢聖，如同對待母親姐妹，對待她所養育的太子，如同自己親生的一樣。 『當時，五百位太子年齡漸漸長大。每一位太子都力敵一千人，鄰國反叛不來歸附的，他們親自前去征討；不用出動軍隊，國家就安定了；天神歡喜，風調雨順，人民富足興盛。當時，五百位太子乘坐有名的大象，在林野中觀看；遊戲自在，快樂無量；父母愛念他們，如同保護自己的眼睛。 『當時，五百位太子年齡漸漸長大，後來有一天聚集在一處，坐在蓮花池邊，看到自己的容貌，在水底顯現。當時，各位太子互相說道：『一切諸法，如幻如化，如夢中所見，如水中的影子，本體沒有真實。我們現在也是這樣。雖然豪貴尊榮，身處深宮，五欲自在。壯年美色不能長久保持；事物形成就會有敗壞，人生下來就會有死亡；年輕力壯不會長久，終究會有衰老；飲食不節制，終究會生病；百年的壽命，終究會有死亡。』

'Madam, how can you now let go of resentment? This is very difficult. Moreover, you can open up the grace of heaven and earth, with your crown prince and all the other ladies.' 'At that time, the five hundred ladies were overjoyed: 'Madam Deer Mother has given us peace and happiness, how can she also give us the crown prince?' They were immeasurably happy. At that time, countless hundreds and thousands of people, upon hearing this, were happy and all developed the aspiration for enlightenment.' 'At that time, the great king said to the madam: 'This is unprecedented! I am not as good as you.' The madam said: 'Greed and anger arise from jealousy. Admonish evil with patience, and admonish anger with compliance. Since I was born, I have never argued with anyone. The ladies themselves create trouble and harm. For example, someone walking at night sees a tree stump and thinks it is a robber, or thinks it is an evil ghost. Immediately they are terrified, and run away in all directions, some throwing themselves off high cliffs, some falling into water or fire, and their bodies are injured by thorns and bushes. Because of false thoughts, the harm is like this. All sentient beings are also like this, they are born and die by themselves, like silkworms in cocoons, like moths flying into the flame, no one is driving them. All evil arises from false thoughts, and the ladies are also like this. I should not argue with these foolish people.' The five hundred ladies immediately went forward to bow to Madam Deer Mother, apologized and repented, and served Madam Deer Mother as if she were a sage, as if she were their mother or sister, and they treated the crown prince she raised as if he were their own. 'At that time, the five hundred princes gradually grew up. Each prince was as strong as a thousand men. When neighboring countries rebelled and refused to submit, they personally went to conquer them; without mobilizing troops, the country was peaceful; the gods were happy, the wind and rain were timely, and the people were prosperous. At that time, the five hundred princes rode on famous elephants, watching in the forests and fields; they played freely, and their happiness was immeasurable; their parents loved them as if they were protecting their own eyes.' 'At that time, the five hundred princes gradually grew up. Later, one day they gathered in one place, sitting by the lotus pond, and saw their reflections in the water. At that time, the princes said to each other: 'All dharmas are like illusions, like dreams, like images in water, their essence is not real. We are also like this now. Although we are noble and honored, living in the deep palace, enjoying the five desires freely. The beauty of youth cannot last long; things that are formed will decay, and people who are born will die; youth will not last long, and eventually there will be old age; if we do not control our diet, we will eventually get sick; a hundred years of life will eventually end in death.'

。』諸太子即愁憂不樂，不能飲食，即還宮殿，白父母言：『世界皆苦，無可樂者。父母今者，聽我等出家。』王報太子：『生老病死，一切共有，汝何以獨愁？』白父王言：『不能復以死受生，勞我精神，周遍五道。』王不忍拒，即便聽許。母報子言：『汝出家者，莫舍我遠去，可於後園。其中清凈，林木茂盛，四事供養，不令乏少。』

「時諸太子即便出家，受其母請，住後園中。一一太子皆得辟支佛道，如是次第四百九十九太子皆得道果。往詣宮中，至父母前，報言父母：『出家利益，今已獲得。』時諸比丘身升虛空，東踴西沒，西踴東沒，南踴北沒，北踴南沒。或作大身滿虛空中，復以一身作無量身；或身上出水，身下出火；身下出水，身上出火。為其父母作種種神變已，即便燒身，取般泥洹。時鹿母夫人收取身骨，於後園中，即起四百九十九塔供養。最小太子過九十日已，亦得辟支佛道，亦為父母現大神變，現神變已即取泥洹。爾時其母收取身骨，起塔供養。

「爾時鹿母夫人燒眾名香，作妙伎樂，日日入後園中，供養是五百辟支佛塔。于其塔前愁憂不樂，而作是言：『我雖生是五百太子，雖復出家，而無一人能發菩提之心。』即立誓願：『我供養是五百辟支佛，並起五百塔，供養舍利功德，悉以迴向普及一切眾生。令我來世不用多生諸子，而不能發菩提之心，但生一子能發道心，現世出家，得一切智。』」

佛告阿難：「爾時鹿母夫人者，今摩耶夫人是。摩耶夫人供養五百辟支佛，及修無量善業，是故今者得生如來身

現代漢語譯本：『眾位太子因此感到憂愁不快樂，吃不下飯，就回到宮殿，告訴父母說：』世間皆是苦難，沒有什麼值得快樂的。父母現在，請允許我們出家。』國王回答太子說：』生老病死，是所有人共同的遭遇，你們為何獨自憂愁？』太子告訴父王說：』我們不能再次經歷死亡而又轉生，勞累我們的精神，週轉於五道之中。』國王不忍心拒絕，就答應了他們的請求。母親告訴兒子們說：』你們出家，不要離開我太遠，可以在後花園。那裡清凈，樹木茂盛，四事供養，不會缺少。』 當時，眾位太子就出家了，接受了母親的請求，住在後花園中。每一位太子都證得了辟支佛道，就這樣依次第四百九十九位太子都證得了道果。他們前往宮中，來到父母面前，告訴父母說：』出家的利益，我們現在已經獲得了。』當時，眾位比丘身體升到空中，向東跳躍又向西消失，向西跳躍又向東消失，向南跳躍又向北消失，向北跳躍又向南消失。有時變成巨大的身體充滿虛空，又以一個身體變成無數個身體；有時身上出水，身下出火；身下出水，身上出火。為他們的父母展現了各種神通變化后，就立即焚燒身體，進入涅槃。當時，鹿母夫人收集他們的遺骨，在後花園中，建造了四百九十九座塔來供奉。最小的太子過了九十天後，也證得了辟支佛道，也為父母展現了巨大的神通變化，展現神通變化后就進入了涅槃。那時，他的母親收集他的遺骨，建造了塔來供奉。 當時，鹿母夫人焚燒各種名貴的香，演奏美妙的音樂，每天都進入後花園中，供奉這五百座辟支佛塔。在塔前憂愁不樂，這樣說道：』我雖然生了這五百個太子，他們雖然都出家了，卻沒有一個人能發起菩提之心。』就立下誓願：』我供奉這五百位辟支佛，並建造五百座塔，供奉舍利的功德，全部迴向給一切眾生。讓我來世不要再生養眾多兒子，卻不能發起菩提之心，只要生一個兒子能發起道心，現世出家，證得一切智慧。』 佛告訴阿難說：』當時的鹿母夫人，就是現在的摩耶夫人。摩耶夫人供奉五百位辟支佛，並修習了無量的善業，所以現在才能生為如來的身體。』

English version: 『The princes were then sad and unhappy, unable to eat, and returned to the palace, telling their parents: 『The world is full of suffering, there is nothing to be happy about. Parents, please allow us to leave home.』 The king replied to the princes: 『Birth, old age, sickness, and death are common to all, why are you alone so sad?』 The princes told the king: 『We cannot endure being born again after death, exhausting our spirits, and revolving through the five paths.』 The king could not bear to refuse, and granted their request. The mother told her sons: 『If you leave home, do not go far away from me, you can stay in the back garden. It is peaceful there, with lush trees, and the four necessities will be provided, nothing will be lacking.』 At that time, the princes left home, accepting their mother's request, and stayed in the back garden. Each prince attained the Pratyekabuddha path, and in this way, the four hundred and ninety-ninth prince attained the fruit of the path. They went to the palace, came before their parents, and told them: 『The benefits of leaving home, we have now obtained.』 At that time, the monks rose into the air, leaping east and disappearing west, leaping west and disappearing east, leaping south and disappearing north, leaping north and disappearing south. Sometimes they transformed into huge bodies filling the void, and then with one body transformed into countless bodies; sometimes water came out of their bodies, and fire came out from below; water came out from below, and fire came out from above. After showing their parents various miraculous transformations, they immediately burned their bodies and entered Nirvana. At that time, Lady Deer Mother collected their remains, and in the back garden, built four hundred and ninety-nine stupas for worship. The youngest prince, after ninety days, also attained the Pratyekabuddha path, and also showed his parents great miraculous transformations, and after showing these transformations, he entered Nirvana. Then, his mother collected his remains and built a stupa for worship. At that time, Lady Deer Mother burned various precious incense, played beautiful music, and entered the back garden every day, to worship these five hundred Pratyekabuddha stupas. In front of the stupas, she was sad and unhappy, and said: 『Although I gave birth to these five hundred princes, although they have all left home, not one of them can generate the Bodhi mind.』 She then made a vow: 『I will worship these five hundred Pratyekabuddhas, and build five hundred stupas, the merit of worshipping the relics, I will dedicate all of it to all sentient beings. May I in the future not give birth to many sons, who cannot generate the Bodhi mind, but only give birth to one son who can generate the mind of the path, leave home in this life, and attain all wisdom.』 The Buddha told Ananda: 『The Lady Deer Mother at that time, is now Lady Maya. Lady Maya worshipped five hundred Pratyekabuddhas, and cultivated immeasurable good deeds, therefore she is now able to be born as the body of the Tathagata.』

佛說此法時，有無量百千人天，得初道果乃至四果。有無量眾生，發阿耨多羅三藐三菩提心。

爾時阿難白佛言：「世尊！摩耶夫人過去世時造何業行，生畜生中為鹿女也？」

佛告阿難：「善聽！吾當為汝分別解說摩耶夫人宿世行業因緣。乃往過去無量阿僧祇劫，爾時有佛出世，號毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，在世教化。滅度之後，于像法中，爾時有國號波羅奈。其國有一婆羅門，唯生一女。其父命終，婆羅門婦養育此女，年轉長大。其家唯有一果園，其母以女守園，自往求食。既自食已，后為其女而送食分，日日如是。其母一日而便稽遲，過時不與。其女悒遲，飢渴所逼，而便恚心言：『我母今日何因緣故，不與我食，不來見看。』乃至煩惋再三，尋復恚言：『我母今者不如畜生。我見畜獸野鹿，子飢渴時，心不捨離。』如是未久，母持食至。正欲飲食，有一辟支佛沙門，從南方來，飛空北過。爾時其女見此比丘，心生歡喜，即起合掌，頭面作禮，即便請之，為敷凈座，取好妙華，減其食分，奉施比丘。比丘食已，為說妙法，示教利喜。爾時其女即發願言：『愿我來世，遭遇賢聖，禮事供養，使我面首端正，尊榮豪貴，若經行時，蓮華承足。』」

佛告阿難：「爾時女者，鹿母夫人是。以其一食，凈華覆上，施辟支佛，五百世中尊榮豪貴，衣食自然，蓮華承足。願力因緣，今得值五百辟支佛禮事供養

佛陀宣說此法時，有無數百千人天，證得初果乃至四果。有無數眾生，發起了無上正等正覺之心。 當時，阿難向佛陀請示說：『世尊！摩耶夫人在過去世造了什麼業行，會轉生到畜生道中成為鹿女呢？』 佛陀告訴阿難：『仔細聽！我將為你分別解說摩耶夫人前世的行業因緣。在過去無量阿僧祇劫之前，那時有佛出世，號毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，在世教化眾生。佛陀滅度之後，在像法時期，當時有個國家叫波羅奈。這個國家有個婆羅門，只生了一個女兒。他父親去世后，婆羅門婦人養育這個女兒，女兒漸漸長大。他們家只有一個果園，她母親讓女兒看守果園，自己去尋找食物。她自己吃完后，再給女兒送去食物，每天都這樣。有一天，她母親耽擱了，過了時間沒有送來食物。女兒感到憂愁，被飢渴所逼，就生氣地說：『我母親今天是什麼原因，不給我送食物，不來看我。』她甚至煩惱抱怨了好幾次，又生氣地說：『我母親現在還不如畜生。我看到野獸鹿，當它們的幼崽飢渴時，它們的心都不會捨棄。』這樣沒過多久，她母親拿著食物來了。正要吃飯時，有一位辟支佛沙門，從南方飛空而來，向北飛過。當時，這個女兒看到這位比丘，心中生起歡喜，立即合掌，頭面禮拜，然後請他坐下，為他鋪設乾淨的座位，拿出美好的鮮花，減少自己的食物，供養比丘。比丘吃完后，為她宣說妙法，開示教導，使她歡喜。當時，這個女兒就發願說：『愿我來世，能夠遇到賢聖，禮敬供養，使我容貌端正，尊貴榮華，如果行走時，有蓮花承托我的雙足。』 佛陀告訴阿難：『當時那個女兒，就是現在的鹿母夫人。因為她用一份食物，用鮮花覆蓋在上面，供養辟支佛，所以在五百世中尊貴榮華，衣食自然，蓮花承托雙足。由於願力的因緣，現在能夠遇到五百位辟支佛，禮敬供養。』

When the Buddha was expounding this Dharma, countless hundreds of thousands of humans and devas attained the first fruit of the path, up to the fourth fruit. Countless beings generated the mind of Anuttara-samyak-sambodhi. At that time, Ananda asked the Buddha, 'World Honored One! What karmic actions did Lady Maya perform in her past life that caused her to be born as a deer in the animal realm?' The Buddha told Ananda, 'Listen carefully! I will explain to you the karmic causes and conditions of Lady Maya's past lives. In the immeasurable asamkhya kalpas of the past, there was a Buddha who appeared in the world, named Vipashyin Tathagata, Arhat, Samyak-sambuddha, Vidyacharanasampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan, who taught and transformed beings in the world. After the Buddha's parinirvana, during the Dharma-resemblance period, there was a country called Varanasi. In that country, there was a Brahmin who had only one daughter. After her father passed away, the Brahmin's wife raised the daughter, who gradually grew up. Their family had only one orchard, and her mother had her daughter guard the orchard while she went to find food. After she had eaten, she would bring food to her daughter, doing this every day. One day, her mother was delayed and did not bring food at the usual time. The daughter felt worried and, driven by hunger and thirst, became angry and said, 'Why is it that my mother has not brought me food today and has not come to see me?' She even complained several times, and then angrily said, 'My mother is now worse than an animal. I see that when the young of wild deer are hungry and thirsty, their mothers do not abandon them.' Not long after, her mother arrived with food. Just as she was about to eat, a Pratyekabuddha Shramana came flying from the south and passed by to the north. At that time, the daughter saw this Bhikshu, and her heart filled with joy. She immediately joined her palms, bowed her head to the ground, and then invited him to sit down, spreading a clean seat for him. She took beautiful flowers, reduced her own portion of food, and offered it to the Bhikshu. After the Bhikshu had eaten, he expounded the wonderful Dharma to her, instructing and guiding her, and making her happy. At that time, the daughter made a vow, saying, 'May I, in my future lives, encounter sages and saints, pay homage and make offerings, so that my appearance will be beautiful and dignified, and I will be honored and wealthy. When I walk, may lotus flowers support my feet.' The Buddha told Ananda, 'That daughter at that time is the current Lady Deer Mother. Because she offered a portion of food, covered with fresh flowers, to the Pratyekabuddha, she was honored and wealthy for five hundred lifetimes, with food and clothing appearing naturally, and lotus flowers supporting her feet. Due to the power of her vow, she is now able to encounter five hundred Pratyekabuddhas and pay homage and make offerings.'

。爾時以一惡言，不知其恩，毀罵其母，喻如畜生，以是惡口因緣，五百身中生鹿腹中。」

佛告阿難：「人生世間，禍從口生，當護于口，甚於猛火。猛火熾然能燒一世，惡口熾然燒無數世；猛火熾然燒世間財，惡口熾然燒七聖財。是故阿難！一切眾生禍從口出。口舌者，鑿身之斧，滅身之禍。」

佛說此經時，有千優婆塞、優婆夷慎護口過，即得初果。復有無量比丘、比丘尼得初道果乃至四果；無量人天皆發阿耨多羅三藐三菩提心，乃至辟支佛心。一切大眾聞佛說法，歡喜奉行，作禮而去。

爾時世尊與阿難入王舍城，乞食已，還出城，于城門外有大深坑。時王舍城人擔持大小便利，棄是坑中，天雨惡水亦入其中。爾時此洸水中有一蟲，其形似人，眾多手足，遙見如來，擎頭出水，視於如來，流淚滿目。如來見已，愍而哀傷，慘然不悅，即還耆阇崛山。

爾時，阿難敷尼師檀。如來坐上，結加趺坐。爾時，阿難觀察眾心，問如來言：「世尊！向所見洸𡱁中蟲者，先世造何業行？生此水中，為幾時耶？復於何時當得解脫？」

佛告阿難及諸大眾：「汝等善聽！當爲汝說。阿難！乃往過去無量千劫，爾時有佛出興於世。教化已周，遷神涅槃。滅度之後，于像法中有一婆羅門，造立僧房，供養眾僧。時有檀越多送酥油，時有客比丘來。爾時知事維那心生瞋恚，嫌客僧來多，隱匿酥油，停持不與。客眾僧言：『何不付酥油蜜耶？』維那答言：『汝客我舊。』客比丘言：『此是檀越施現前僧

現代漢語譯本：當時，因為一句惡語，不知感恩，毀罵自己的母親，就像畜生一樣。因為這種惡語的因緣，（他）五百世都投生在鹿的腹中。 佛告訴阿難：『人生在世間，禍患從口而出，應當守護自己的口，比守護猛火還要謹慎。猛火燃燒只能燒燬一世，惡語燃燒卻能燒燬無數世；猛火燃燒只能燒燬世間的財富，惡語燃燒卻能燒燬七聖財。所以，阿難！一切眾生的禍患都從口中產生。口舌，是鑿傷自身的斧頭，是毀滅自身的禍患。』 佛說這部經的時候，有一千位優婆塞、優婆夷謹慎守護口業，立即證得初果。又有無數比丘、比丘尼證得初道果乃至四果；無數人天都發起了無上正等正覺之心，乃至辟支佛之心。一切大眾聽聞佛的說法，歡喜奉行，作禮而去。 當時，世尊與阿難進入王舍城，乞食完畢后，又出城，在城門外有一個大深坑。當時王舍城的人們把大小便都傾倒在這個坑中，天降的污水也流入其中。當時，在這個污水中有一條蟲，它的形狀像人，有很多手腳，遠遠地看見如來，就抬起頭露出水面，看著如來，眼淚盈眶。如來看到后，憐憫而哀傷，臉色憂愁不悅，就返回了耆阇崛山。 當時，阿難鋪好尼師檀。如來坐上，結跏趺坐。當時，阿難觀察眾人的心意，問如來說：『世尊！剛才所見污水中的蟲，前世造了什麼業行？才投生到這水中，要多久才能解脫？』 佛告訴阿難以及大眾：『你們仔細聽！我將為你們解說。阿難！在過去無量千劫之前，當時有佛出世。教化完畢后，遷神涅槃。滅度之後，在像法時期，有一位婆羅門，建造僧房，供養眾僧。當時，有施主送來很多酥油，當時有客比丘來。當時，知事維那心生嗔恨，嫌客僧來得多，就藏匿酥油，不給他們。客僧說：『為什麼不給酥油蜜呢？』維那回答說：『你們是客人，我們是舊人。』客比丘說：『這是施主佈施給現前僧眾的。』

English version: At that time, due to one evil word, not knowing gratitude, he reviled his mother, like a beast. Because of this cause of evil speech, (he) was born in the belly of a deer for five hundred lifetimes. The Buddha told Ananda: 'In human life, misfortune arises from the mouth. One should guard one's mouth more carefully than guarding against fierce fire. Fierce fire can only burn for one lifetime, but evil speech can burn for countless lifetimes; fierce fire can only burn worldly wealth, but evil speech can burn the seven sacred treasures. Therefore, Ananda! All beings' misfortunes arise from the mouth. The tongue is an axe that wounds oneself, a disaster that destroys oneself.' When the Buddha spoke this sutra, a thousand Upasakas and Upasikas carefully guarded their speech, and immediately attained the first fruit. There were also countless Bhikkhus and Bhikkhunis who attained the first path fruit up to the fourth fruit; countless humans and devas all aroused the mind of Anuttara-samyak-sambodhi, and even the mind of a Pratyekabuddha. All the assembly, hearing the Buddha's teachings, joyfully practiced them, paid their respects, and departed. At that time, the World Honored One and Ananda entered the city of Rajagriha. After begging for food, they left the city again. Outside the city gate, there was a large deep pit. At that time, the people of Rajagriha dumped their excrement and urine into this pit, and the foul water from the rain also flowed into it. At that time, in this foul water, there was an insect, its shape like a human, with many hands and feet. From afar, it saw the Tathagata, raised its head out of the water, looked at the Tathagata, and its eyes were filled with tears. When the Tathagata saw this, he felt compassion and sorrow, and his face was troubled and displeased. He then returned to Mount Gridhrakuta. At that time, Ananda spread out the nisidana. The Tathagata sat upon it, sitting in the lotus position. At that time, Ananda observed the minds of the assembly and asked the Tathagata: 'World Honored One! What karma did the insect in the foul water that we saw earlier create in its past life? Why was it born in this water, and how long will it take to be liberated?' The Buddha told Ananda and the assembly: 'Listen carefully! I will explain it to you. Ananda! In the past, countless kalpas ago, there was a Buddha who appeared in the world. After completing his teachings, he passed into Nirvana. After his passing, during the Dharma-resemblance period, there was a Brahmin who built a monastery and made offerings to the Sangha. At that time, a donor sent a lot of ghee, and at that time, some guest Bhikkhus came. At that time, the steward, the Vina, became angry, disliking that so many guest Bhikkhus had come, so he hid the ghee and did not give it to them. The guest Bhikkhus said: 'Why don't you give us the ghee and honey?' The Vina replied: 'You are guests, we are the old residents.' The guest Bhikkhus said: 'This is what the donor has given to the present Sangha.'

。』爾時維那兇惡可畏，即便罵詈：『汝何不啖屎尿也！云何從我乃索酥油。』以此惡言，從是已來九十億劫，常生於是洸水之中。爾時維那者，今此洸水中蟲，是由過去世發一惡言，訶罵眾僧，無量千世住此屎中。」

佛告諸弟子：「當護于口，口之過患，甚於猛火。父母眾僧，宜應讚歎軟語，常念其恩。眾僧者，出三界之福田；父母者，三界內最勝福田。何以故？眾僧之中，有四雙、八輩、十二賢士，供之得福，進可成道。父母者，十月懷抱，推干去濕，乳哺長大，教誨技藝，隨時將養，及其出家修得解脫，度生死海，自利兼利一切眾生。」

佛告阿難：「父母、眾僧是一切眾生種二福田，所謂人天、泥洹、解脫妙果，因之得成。」

佛說此經時，無量百千眾生、人及非人，或得初果，乃至四果，或發阿耨多羅三藐三菩提心，或發聲聞辟支佛心，各各合掌禮佛右繞，歡喜而去。

複次，波羅奈國有一輔相婆羅門，其家大富，多饒財寶，金銀琉璃、珊瑚虎珀、象馬牛羊、田業僮僕，在所充足。年過八十，生一男兒，妙色端正，人相具足。父母歡喜，召諸相師占相吉兇，為其立字，號曰均提。年始七歲，父母愛念，放令出家，往詣剎提利因提羅山，至如來所。

爾時如來四眾圍繞，為諸天龍、鬼神、大眾廣說世論及出世間之法。時婆羅門白佛言：「世尊！垂老之年生育此兒，世尊大慈普覆一切，今以此兒為佛弟子。」

佛言：「善來比丘！鬚髮自落，袈裟著身。」佛為說法，示教利喜，即得道果，三明六通，具八解脫

現代漢語譯本：當時，維那兇惡可怕，立刻罵道：『你為什麼不吃屎尿呢！怎麼反而向我索要酥油。』因為這惡毒的言語，從那時起九十億劫，常常生在那污水之中。當時的維那，就是現在這污水中的蟲子，是因為過去世說了一句惡語，呵斥眾僧，無數千世都住在這屎中。 佛告訴弟子們：『應當守護自己的口，口舌的過患，比猛火還要厲害。對於父母和眾僧，應該讚歎他們的美德，常念他們的恩情。眾僧是超出三界的福田；父母是三界內最殊勝的福田。為什麼呢？因為眾僧之中，有四雙、八輩、十二賢士，供養他們可以得到福報，進而可以成就道業。父母呢，十月懷胎，推干去濕，用乳汁哺育長大，教導技藝，隨時照顧養育，等到他們出家修行得到解脫，度過生死苦海，自己得利也利益一切眾生。』 佛告訴阿難：『父母和眾僧是一切眾生種植兩種福田的地方，所謂人天、涅槃、解脫的妙果，都是因此而成就的。』 佛說這部經的時候，無數百千眾生、人和非人，有的證得初果，乃至四果，有的發起了無上正等正覺之心，有的發起了聲聞辟支佛之心，各自合掌向佛禮拜，右繞佛后，歡喜地離去。 再說，波羅奈國有一位輔相婆羅門，他家非常富有，擁有大量的財寶，金銀琉璃、珊瑚琥珀、象馬牛羊、田地奴僕，應有盡有。他年過八十，生了一個兒子，容貌俊美端正，具備各種吉相。父母非常高興，召集相師占卜吉兇，為他取名為均提。他七歲時，父母非常疼愛他，放他出家，前往剎提利因提羅山，來到如來所在的地方。 當時，如來被四眾弟子圍繞，為諸天龍、鬼神、大眾廣泛宣說世間和出世間的佛法。這時，婆羅門對佛說：『世尊！我年老才生下這個兒子，世尊大慈大悲普度一切，現在把這個兒子交給佛做弟子。』 佛說：『善來比丘！』他的鬚髮自然脫落，袈裟穿在身上。佛為他說法，開示教導，使他歡喜，他立刻證得道果，具足三明六通，八解脫。

English version: At that time, the monastic supervisor was fierce and terrifying, and immediately cursed: 『Why don't you eat excrement and urine! How dare you ask me for ghee.』 Because of these evil words, for ninety billion kalpas since then, he has been constantly born in that filthy water. That monastic supervisor at that time is now the insect in this filthy water, because in a past life he spoke an evil word, scolding the monastic community, and for countless thousands of lives he has lived in this excrement. The Buddha told his disciples: 『You should guard your mouths, the harm of the tongue is greater than fierce fire. Towards parents and the monastic community, you should praise their virtues and always remember their kindness. The monastic community is a field of merit beyond the three realms; parents are the most supreme field of merit within the three realms. Why is that? Because within the monastic community, there are four pairs, eight types, and twelve worthy ones, offering to them can bring blessings, and further one can achieve the path. Parents, on the other hand, carry you for ten months, keep you dry and clean, nourish you with milk, teach you skills, care for you at all times, and when they leave home to cultivate and attain liberation, they cross the sea of birth and death, benefiting themselves and all living beings.』 The Buddha told Ananda: 『Parents and the monastic community are the two fields of merit where all living beings plant seeds, and the wonderful fruits of human and heavenly realms, nirvana, and liberation are achieved because of them.』 When the Buddha spoke this sutra, countless hundreds and thousands of living beings, humans and non-humans, some attained the first fruit, up to the fourth fruit, some aroused the mind of unsurpassed perfect enlightenment, some aroused the mind of a sravaka or pratyekabuddha, each with palms together, bowed to the Buddha, circumambulated the Buddha to the right, and left with joy. Furthermore, in the country of Varanasi, there was a minister Brahmin, whose family was very wealthy, possessing abundant treasures, gold, silver, lapis lazuli, coral, amber, elephants, horses, cattle, sheep, fields, and servants, all in abundance. When he was over eighty years old, he had a son, whose appearance was beautiful and upright, possessing all the auspicious marks. The parents were very happy, and summoned fortune tellers to divine his fortune, and named him Junti. When he was seven years old, his parents loved him very much, and allowed him to leave home, going to Mount Ksatriya Indira, to the place where the Tathagata was. At that time, the Tathagata was surrounded by the fourfold assembly, widely expounding the worldly and transcendental Dharma to the gods, dragons, ghosts, and the great assembly. At this time, the Brahmin said to the Buddha: 『World Honored One! I gave birth to this son in my old age, the World Honored One is greatly compassionate and covers all, now I give this son to the Buddha to be a disciple.』 The Buddha said: 『Welcome, Bhikkhu!』 His hair and beard naturally fell off, and the robe was on his body. The Buddha spoke the Dharma for him, showing, teaching, and making him happy, and he immediately attained the fruit of the path, possessing the three insights, six supernormal powers, and eight liberations.

爾時阿難觀察眾心咸皆有疑，即從坐起，整衣服，偏袒右肩，叉手合掌，白佛言：「世尊！均提沙彌，過去世時，作何功德？修何行業？值遇世尊獲得道果，何以速疾？」

佛告阿難：「均提沙彌非適今也。過去世時，供養父母眾僧，修妙功德，遇善知識，今得道果。」

阿難白佛言：「愿佛說之。」

佛告阿難：「善聽！乃往過去無量千歲，有佛出世，號毗婆尸，在世教化，利益天人。化緣已周，遷神涅槃。滅度之後，于正法中，有一年少比丘，通達三藏——所謂阿毗曇藏、毗尼藏、修多羅藏——面首端正，人相具足，辯才說法，有妙音聲，多人所識，剎利、婆羅門之所供養。時有一比丘，形體粗丑，人相不豐，加複音聲鈍重，常好讚歎三寶。爾時三藏年少比丘見其聲惡，即便毀罵，而作是言：『如是音聲，不如狗吠。』時老比丘言：『汝何以見毀罵也？汝不識我耶？』三藏年少言：『我識汝，汝是毗婆尸佛正法中摩訶羅老比丘，何以不識？』摩訶羅言：『我所作已辦，梵行已立，不受後有。』三藏比丘聞是語已，心驚毛豎。爾時摩訶羅即舉右手，放大光明，普照十方。爾時三藏即前，頭面接足禮敬，求哀懺悔：『而我愚癡，不識賢聖，作是惡業。令我來世得近善友，值遇聖師，漏盡結解，亦如大德。』」

佛告阿難：「爾時，三藏比丘以一惡言訶罵上座，五百身中，常作狗身。」一切大眾聞佛說法，皆驚戰悚，俱發聲言：「怪哉！怪哉！世間毒禍莫先於口

當時，阿難觀察到大家心中都有疑惑，便從座位上站起來，整理好衣服，袒露右肩，雙手合十，向佛陀說道：『世尊！均提沙彌在過去世做了什麼功德？修了什麼行業？才能遇到世尊並獲得道果，而且如此迅速？』 佛陀告訴阿難：『均提沙彌並非只是現在如此。他在過去世時，供養父母和僧眾，修習殊勝的功德，遇到了善知識，所以今生才能獲得道果。』 阿難對佛陀說：『希望佛陀能詳細說說。』 佛陀告訴阿難：『好好聽著！在過去無量千歲之前，有一位佛出世，名為毗婆尸，在世間教化，利益天人。教化因緣圓滿后，便入涅槃。他滅度之後，在正法中，有一位年輕的比丘，通達三藏——即阿毗曇藏、毗尼藏、修多羅藏——他容貌端正，相貌具足，辯才無礙，說法時聲音美妙，很多人都認識他，剎帝利和婆羅門都供養他。當時有一位比丘，形體粗陋醜陋，相貌不佳，而且聲音遲鈍沙啞，但他常常讚歎三寶。當時，這位通達三藏的年輕比丘看到他聲音難聽，就譭謗辱罵他，說道：『這樣的聲音，還不如狗叫。』當時，老比丘說：『你為何要譭謗辱罵我呢？你不認識我嗎？』三藏年輕比丘說：『我認識你，你是毗婆尸佛正法中的摩訶羅老比丘，我怎麼會不認識？』摩訶羅說：『我所作已辦，梵行已立，不再受後有。』三藏比丘聽到這話，心中震驚，毛髮豎立。當時，摩訶羅立即舉起右手，放出光明，普照十方。當時，三藏比丘立即上前，頭面接足禮拜，求哀懺悔：『我真是愚癡，不認識賢聖，造下如此惡業。愿我來世能親近善友，遇到聖師，漏盡結解，也像大德一樣。』 佛陀告訴阿難：『當時，三藏比丘因為一句惡語呵罵上座，在五百世中，常常轉生為狗。』所有大眾聽聞佛陀說法，都驚恐戰慄，一起發出聲音說：『奇怪啊！奇怪啊！世間的禍患沒有比口舌更厲害的了！』

At that time, Ananda, observing that everyone had doubts in their hearts, rose from his seat, adjusted his robes, bared his right shoulder, clasped his hands together, and said to the Buddha: 'World Honored One! What merits did the novice Junti accumulate in his past lives? What practices did he cultivate? That he encountered the World Honored One and attained the fruit of the path so quickly?' The Buddha told Ananda: 'The novice Junti is not just like this now. In his past lives, he made offerings to his parents and the Sangha, cultivated wonderful merits, and encountered good teachers, so he is able to attain the fruit of the path in this life.' Ananda said to the Buddha: 'May the Buddha please explain it in detail.' The Buddha told Ananda: 'Listen carefully! In the immeasurable past, there was a Buddha who appeared in the world named Vipasyin, who taught and benefited gods and humans. After his teaching mission was completed, he entered Nirvana. After his passing, in the true Dharma, there was a young bhikkhu who was well-versed in the three pitakas—namely, the Abhidhamma Pitaka, the Vinaya Pitaka, and the Sutra Pitaka—he had a handsome face, complete features, eloquent speech, a beautiful voice when teaching, and was known by many people. Kshatriyas and Brahmins made offerings to him. At that time, there was a bhikkhu who was physically coarse and ugly, with an unappealing appearance, and a dull, heavy voice, but he often praised the Three Jewels. At that time, the young bhikkhu who was well-versed in the three pitakas, seeing that his voice was unpleasant, slandered and insulted him, saying: 'Such a voice is worse than a dog's bark.' At that time, the old bhikkhu said: 'Why do you slander and insult me? Do you not recognize me?' The young bhikkhu of the three pitakas said: 'I recognize you, you are the old Mahara bhikkhu in the true Dharma of the Buddha Vipasyin, how could I not recognize you?' Mahara said: 'What I have done is finished, my pure conduct is established, and I will not be subject to future existence.' When the bhikkhu of the three pitakas heard these words, his heart was shocked and his hair stood on end. At that time, Mahara immediately raised his right hand, emitting light that illuminated all directions. At that time, the bhikkhu of the three pitakas immediately went forward, bowed his head to the ground at his feet, and begged for repentance: 'I was truly foolish, not recognizing the wise and holy, and creating such evil karma. May I in future lives be able to be close to good friends, encounter holy teachers, exhaust my outflows and untie my bonds, and be like the great virtuous one.' The Buddha told Ananda: 'At that time, the bhikkhu of the three pitakas, because of one evil word of slander against the senior monk, was reborn as a dog for five hundred lives.' All the assembly, hearing the Buddha's teaching, were all terrified and trembled, and together exclaimed: 'How strange! How strange! There is no greater calamity in the world than that of the mouth!'

爾時，無量百千人皆立誓願，而說偈言：

「假使熱鐵輪，　　在我頂上旋， 終不為此苦，　　而發於惡言。 假使熱鐵輪，　　在我頂上旋， 終不為此苦，　　毀聖及善人。」

佛告阿難：「舍利弗者，于諸眾生為善知識，晝夜六時，常以道眼觀五道眾生，所應度者，尋往度之。

「爾時，摩竭提二國中間有五百賈客，經過險路。時估客主將一白狗。爾時伴主初夜煮肉作食。於後夜時，狗偷食之。明日，伴主欲早飲食，求之不得，飢渴所逼，瞋恚內發，手自持刀，斷狗四足，投身坑中，舍之而去。其狗宛轉，受大苦惱。時舍利弗于初夜時，道眼遙見。過夜至旦，著衣持缽入城乞食已，往詣險路，至彼狗所，持食與之。因為說法，示教利喜。狗聞法已，慚愧不樂，卻後一七，罪畢得出生於人中。」

佛告阿難：「爾時白狗者，今均提沙彌是。由過去世毀罵賢聖，墮在惡道。由尋能改，慚愧懺悔，發誓愿故，得遇善友。遇善友故，罪畢得出生於人中。遇佛世尊，即得漏盡。」

佛告阿難：「當念父母及善知識恩！是故知恩，常當報恩。善知識者是大因緣。」

佛說此法時，無量百千眾生髮阿耨多羅三藐三菩提心，乃至聲聞辟支佛心。一切大眾，聞佛說法，歡喜踴躍，作禮而去。

大方便佛報恩經卷第四

惡友品第六

爾時世尊，大眾圍繞，供養恭敬，尊重讚歎

當時，無數百千人立下誓願，並說了偈語： 『即使熱鐵輪在我頭頂旋轉， 我終究不會為此痛苦，而說出惡語。 即使熱鐵輪在我頭頂旋轉， 我終究不會為此痛苦，而詆譭聖賢和善人。』 佛告訴阿難：『舍利弗對於眾生來說是善知識，他日夜六時，常用道眼觀察五道眾生，對於那些應該被度化的，就前去度化他們。 『當時，摩竭提兩國之間有五百個商人，經過險峻的道路。當時，商隊首領帶著一條白狗。當時，商隊首領在初夜煮肉做飯。在後半夜，狗偷吃了肉。第二天，商隊首領想要早點吃飯，卻找不到肉，被飢渴所逼，心中生起嗔恨，親手拿著刀，砍斷了狗的四條腿，把它扔到坑裡，然後離開了。那條狗在地上翻滾，承受著巨大的痛苦。當時，舍利弗在初夜時，用道眼遙遙看見了這一幕。過了一夜，到了早晨，他穿上衣服，拿著缽進城乞食后，前往險峻的道路，到了那條狗所在的地方，把食物給它吃。併爲它說法，開示教導，使它歡喜。狗聽了法后，感到慚愧不樂，過了一個七天，罪業結束，得以轉生為人。』 佛告訴阿難：『當時的那條白狗，就是現在的均提沙彌。由於過去世譭謗賢聖，墮入惡道。由於能夠及時悔改，慚愧懺悔，發下誓願，所以能夠遇到善友。因為遇到善友，罪業結束，得以轉生為人。遇到佛世尊，就立即證得漏盡。』 佛告訴阿難：『應當憶念父母和善知識的恩德！所以要知恩，常常要報恩。善知識是很大的因緣。』 佛說此法時，無數百千眾生髮起了阿耨多羅三藐三菩提心，乃至聲聞辟支佛心。一切大眾，聽聞佛的說法，歡喜踴躍，作禮而去。 大正藏第 03 冊 No. 0156 《大方便佛報恩經》 《大方便佛報恩經》卷第四 當時，世尊被大眾圍繞，供養恭敬，尊重讚歎。

At that time, countless hundreds and thousands of people made vows and spoke these verses: 'Even if a hot iron wheel were to spin on my head, I would never, because of this suffering, utter evil words. Even if a hot iron wheel were to spin on my head, I would never, because of this suffering, slander the sages and virtuous people.' The Buddha told Ananda, 'Sariputra is a good teacher for all beings. Day and night, during the six periods, he constantly uses his Dharma eye to observe the beings in the five realms. Those who should be saved, he goes to save them. 'At that time, there were five hundred merchants between the two countries of Magadha, passing through a dangerous road. At that time, the leader of the caravan had a white dog. At that time, the leader of the caravan cooked meat for food in the early evening. In the later part of the night, the dog stole the meat. The next day, the leader of the caravan wanted to eat early, but could not find the meat. Driven by hunger and thirst, anger arose in his heart. He took a knife and cut off the dog's four legs, threw it into a pit, and left. The dog writhed on the ground, suffering great pain. At that time, Sariputra, in the early evening, saw this scene from afar with his Dharma eye. After the night passed, in the morning, he put on his clothes, took his bowl, went into the city to beg for food, and then went to the dangerous road, to the place where the dog was, and gave it food. He then preached the Dharma to it, instructing and guiding it, making it happy. After hearing the Dharma, the dog felt ashamed and unhappy. After seven days, its karmic debt was paid, and it was reborn as a human.' The Buddha told Ananda, 'That white dog at that time is now the novice Junti. Because in a past life he slandered the sages, he fell into the evil realms. Because he was able to repent in time, feel ashamed and repent, and make vows, he was able to meet a good friend. Because he met a good friend, his karmic debt was paid, and he was reborn as a human. When he met the World Honored One, the Buddha, he immediately attained the extinction of outflows.' The Buddha told Ananda, 'You should remember the kindness of your parents and good teachers! Therefore, you should be grateful and always repay kindness. Good teachers are a great cause and condition.' When the Buddha spoke this Dharma, countless hundreds and thousands of beings aroused the mind of Anuttara-samyak-sambodhi, and even the minds of Sravakas and Pratyekabuddhas. All the assembly, hearing the Buddha's teachings, rejoiced and leaped for joy, bowed and departed. The Great Vaipulya Buddha Repaying Kindness Sutra, Volume Three Taisho Tripitaka Volume 03, No. 0156, The Great Vaipulya Buddha Repaying Kindness Sutra The Great Vaipulya Buddha Repaying Kindness Sutra, Volume Four Chapter Six: Evil Friends At that time, the World Honored One was surrounded by the assembly, offering, respecting, and praising him.

。爾時如來熙怡微笑，從其面門放大光明，青黃赤白，名曰大悲，遠照十方，上至阿迦膩吒天，下至十八地獄；照提婆達多身，身諸苦痛即得安寧。爾時大眾異口同音讚歎如來：「善哉！善哉！世尊！真是大慈！真是大悲！能于怨親其心平等。提婆達多常懷噁心，毀害如來，而世尊不以為患，愍而哀傷，放大悲光，遠照其身。」

如來爾時普告大眾而作是言：「提婆達多非適今世而傷害我，過去世時常欲害我。我以慈悲力，因乃得濟。」

爾時阿難觀察眾心咸皆有疑，即從座起，偏袒右肩，右膝著地，胡跪合掌，而白佛言：「世尊！提婆達多過去世時毀害世尊，其事云何？」

佛告阿難：「善聽！吾當為汝分別解說。」

佛言：「過去世時，無量千歲，有國名波羅奈。其中有佛出世，號毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。在世教化，滿十千歲。滅度之後，正法住世十二千歲。像法滅后，波羅奈王名摩訶羅阇，聰睿仁賢，正法治國，不枉人民。王主六十小國、八百聚落、五百白象。二萬夫人了無有子。王自禱祀諸山、河池、樹木神祇，滿十二年，王第一所重夫人即便有娠；第二夫人亦皆有娠。王甚歡喜，手自供養，床臥飲食皆令細軟。至滿十月，太子便生，形體端正，妙色莊嚴，人相具足。第二夫人亦皆生男。王甚歡喜，即召諸臣百官並諸相師婆羅門等，占相吉兇，抱兒示之，便令立字。相師問言：『此兒生時，有何瑞相？』答言：『第一太子，其母性行由來弊惡，恚恨妒忌，憍慢自大

現代漢語譯本：那時，如來面帶喜悅的微笑，從他的面門放出光明，呈現青、黃、赤、白四種顏色，這光明名為大悲，遠遠地照耀十方世界，上至阿迦膩吒天，下至十八地獄；照到提婆達多的身上，他身上所有的痛苦立刻得到安寧。當時，大眾異口同聲地讚歎如來：『太好了！太好了！世尊！您真是大慈大悲！能夠對怨恨和親近的人都平等對待。提婆達多常常懷著噁心，想要毀壞如來，而世尊您卻不因此而感到憂慮，反而憐憫他，哀傷他，放出大悲的光芒，遠遠地照耀他的身體。』 如來當時普遍地告訴大眾說：『提婆達多不是僅僅在今世才傷害我，在過去世時也常常想要傷害我。我憑藉慈悲的力量，才得以度過難關。』 當時，阿難觀察到大眾心中都有些疑惑，就從座位上站起來，袒露右肩，右膝跪地，合掌向佛請教說：『世尊！提婆達多在過去世時是如何毀壞世尊的呢？』 佛告訴阿難說：『好好聽著！我將為你們詳細地解釋說明。』 佛說：『在過去世時，經過無量千歲，有一個國家名叫波羅奈。那裡有一位佛出世，號為毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他在世教化眾生，滿了十千歲。滅度之後，正法住世十二千歲。像法滅后，波羅奈的國王名叫摩訶羅阇，他聰明睿智，仁慈賢明，用正法治理國家，不冤枉人民。國王統治著六十個小國、八百個村落、五百頭白象。他有兩萬個夫人，卻沒有一個兒子。國王親自祭祀各山、河流、池塘、樹木神祇，滿了十二年，國王最寵愛的第一夫人就懷了身孕；第二夫人也都懷了身孕。國王非常高興，親自供養她們，床鋪飲食都讓她們用柔軟細緻的。到了十個月期滿，太子就出生了，他形體端正，容貌美好，莊嚴無比，具備了各種人相。第二夫人也都生了男孩。國王非常高興，立刻召集各位大臣、百官以及相師、婆羅門等，占卜吉兇，抱著孩子給他們看，並讓他們給孩子取名字。相師問道：『這個孩子出生時，有什麼祥瑞的徵兆嗎？』回答說：『第一太子，他的母親性情一向不好，容易憤怒、嫉妒，驕傲自大』

English version: At that time, the Tathagata smiled joyfully, and from his face emitted a great light, blue, yellow, red, and white, called Great Compassion, which shone far into the ten directions, reaching up to the Akanishta Heaven and down to the eighteen hells; it shone upon Devadatta's body, and all his sufferings were immediately relieved. At that time, the assembly praised the Tathagata in unison: 'Excellent! Excellent! World Honored One! You are truly of great compassion! You are truly of great mercy! You can treat both enemies and loved ones with equanimity. Devadatta often harbors evil intentions and seeks to harm the Tathagata, yet the World Honored One does not resent him, but rather pities and grieves for him, emitting the light of great compassion to shine upon his body from afar.' The Tathagata then addressed the assembly, saying: 'Devadatta has not only harmed me in this life, but also sought to harm me in past lives. It is through the power of my compassion that I have been able to overcome these difficulties.' At that time, Ananda, observing that the assembly was filled with doubt, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, asked the Buddha: 'World Honored One! How did Devadatta harm the World Honored One in past lives?' The Buddha said to Ananda: 'Listen carefully! I will explain it to you in detail.' The Buddha said: 'In the past, countless eons ago, there was a country called Varanasi. There, a Buddha appeared in the world, named Vipashyin Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara-purusha-damya-sarathi, Shastha deva-manushyanam, Buddha, Bhagavan. He taught and transformed beings for ten thousand years. After his passing, the true Dharma remained in the world for twelve thousand years. After the end of the semblance Dharma, the king of Varanasi, named Maharajah, was wise and benevolent, governing the country with the true Dharma, without wronging the people. The king ruled over sixty small countries, eight hundred villages, and five hundred white elephants. He had twenty thousand consorts, but no son. The king prayed to the gods of the mountains, rivers, ponds, and trees for twelve years. Then, the king's most beloved first consort became pregnant; the second consort also became pregnant. The king was very happy and personally provided for them, ensuring their beds and food were soft and delicate. When the ten months were complete, the prince was born, with a perfect form, beautiful appearance, and all the marks of a great being. The second consort also gave birth to a boy. The king was very happy and immediately summoned all the ministers, officials, astrologers, and Brahmins to divine the auspiciousness of the children. He showed them the children and asked them to give them names. The astrologers asked: 'What auspicious signs were there when this child was born?' They replied: 'The first prince, his mother's nature has always been bad, prone to anger, jealousy, arrogance, and self-importance.'

。從懷子已來，其性調善，和顏悅色，發言含笑；先意問訊，軟語利益；慈愍眾生，喻如赤子。』相師答言：『此是兒之福德使母如此。』即便立字，名曰善友太子。第二夫人所生太子者，相師問言：『其子生時，有何瑞相？』答言：『其母由來性常調善，先意問訊，發言柔軟，可適眾心。懷妊已來，其性卒暴，發言粗惡，嫉妒恚癡。』相師答言：『此是兒之業行使母如是。應當立字，名之惡友太子。』哺乳長大，至年十四。善友太子聰明慈仁，好喜佈施，父母偏心愛念，視如眼目。惡友太子其性暴惡，父母憎惡而不憘視；妒嫉于兄，常欲毀害觸事；不順其兄，違逆反戾。

「善友太子導從前後，作倡伎樂，大眾圍繞。出城觀看，見有耕者，墾土出蟲，烏隨啄吞。善友太子遙見如是，愍而哀傷，生長深宮，未見此事。問左右言：『此作何物，共相殘害？』左右答言：『太子！所以有國，依於人民；所以有人民者，依因飲食；所以有飲食者，依因耕田，種植五穀，得存性命。』太子念言：『苦哉！苦哉！』小復前行，見諸男女自共織作，來往顧動，疲勞辛苦。太子問曰：『此作何物？』左右答言：『太子！此諸人等紡織，作諸衣服，以遮慚愧，蔭覆五形。』太子言：『此亦勞苦，非一也。』轉復前行，見諸人民屠牛駝馬，㓟剝豬羊。太子問曰：『此是何人？』左右答言：『此諸人等，屠殺賣肉，以自存活，以供衣食。』太子皮毛𥌎動，而作是言：『怪哉！苦哉！殺者心不忍，強弱相害傷，殺生以養生，積結累劫殃。』轉復前行，見諸人眾，網鳥餌魚，枉濫無辜，強弱相陵

現代漢語譯本：自從懷上孩子以來，她的性情變得溫和善良，臉上總是帶著笑容，說話也輕聲細語；她總是先問候別人，用柔和的語言給予幫助；她慈悲憐憫眾生，就像對待自己的孩子一樣。』相士回答說：『這是因為孩子有福德，才使得母親如此。』於是就給孩子取名為善友太子。第二個夫人所生的太子，相士問：『這個孩子出生時，有什麼祥瑞的徵兆嗎？』回答說：『她母親原本性情溫和善良，總是先問候別人，說話柔和，能讓大家感到舒適。自從懷孕以來，她的性情變得暴躁，說話粗魯惡劣，嫉妒、憤怒、愚癡。』相士回答說：『這是因為孩子的業力，才使得母親如此。應該給孩子取名為惡友太子。』他們被哺乳長大，到了十四歲。善友太子聰明慈愛，喜歡佈施，父母偏愛他，視如眼珠。惡友太子性情暴戾，父母厭惡他，不喜歡看他；他嫉妒哥哥，總是想方設法地傷害他；不順從哥哥，總是違逆反抗。 善友太子在前後侍從的陪同下，帶著歌舞伎樂，被眾人簇擁著。他出城觀看，看到有農夫在耕地，翻出的蟲子被烏鴉啄食。善友太子遠遠地看到這種情況，感到憐憫和悲傷，因為他生長在深宮，從未見過這樣的事情。他問左右的人：『這是在做什麼，互相殘害？』左右回答說：『太子！國家之所以存在，依賴於人民；人民之所以存在，依賴於飲食；飲食之所以存在，依賴於耕田，種植五穀，才能維持生命。』太子心想：『真是痛苦啊！真是痛苦啊！』他又向前走了一段路，看到男女們在織布，來回走動，疲憊辛苦。太子問：『這是在做什麼？』左右回答說：『太子！這些人正在紡織，製作衣服，用來遮羞，覆蓋身體。』太子說：『這也是勞苦，不止一種啊。』他又向前走，看到人們屠宰牛、駱駝、馬，宰殺豬羊。太子問：『這些人是做什麼的？』左右回答說：『這些人屠宰賣肉，以此為生，用來維持衣食。』太子感到毛骨悚然，說道：『奇怪啊！真是痛苦啊！殺人者心不忍，強者弱者互相殘害，殺生來養活自己，積累了累世的災禍。』他又向前走，看到人們用網捕鳥，用餌釣魚，枉殺無辜，強者欺凌弱者。

English version: 'Since she became pregnant, her nature has become gentle and kind, her face always carries a smile, and her speech is soft and gentle; she always asks after others first, and uses gentle words to help; she is compassionate towards all living beings, like treating her own child.' The fortune teller replied: 'This is because the child has good fortune, which makes the mother like this.' So they named the child Prince Good Friend. As for the prince born to the second wife, the fortune teller asked: 'When this child was born, were there any auspicious signs?' The answer was: 'Her mother was originally gentle and kind, always asked after others first, spoke softly, and made everyone feel comfortable. Since becoming pregnant, her nature has become irritable, her speech is rough and harsh, and she is jealous, angry, and foolish.' The fortune teller replied: 'This is because of the child's karma, which makes the mother like this. The child should be named Prince Bad Friend.' They were breastfed and grew up, reaching the age of fourteen. Prince Good Friend was intelligent, kind, and liked to give alms. His parents favored him and cherished him like the apple of their eye. Prince Bad Friend was violent and cruel, and his parents hated him and did not like to look at him; he was jealous of his brother and always tried to harm him; he did not obey his brother and always rebelled against him. Prince Good Friend, accompanied by his attendants, with music and dancers, was surrounded by the crowd. He went out of the city to observe, and saw farmers plowing the land, and the worms that were turned up were being pecked at by crows. Prince Good Friend saw this from afar, and felt pity and sorrow, because he had grown up in the deep palace and had never seen such a thing. He asked the people around him: 'What are they doing, harming each other?' The attendants replied: 'Prince! The country exists because of the people; the people exist because of food; food exists because of plowing the fields, planting grains, and thus sustaining life.' The prince thought: 'How painful! How painful!' He walked a little further and saw men and women weaving cloth, moving back and forth, tired and exhausted. The prince asked: 'What are they doing?' The attendants replied: 'Prince! These people are spinning and weaving, making clothes to cover their shame and protect their bodies.' The prince said: 'This is also hard work, and not just one kind.' He walked further and saw people slaughtering cattle, camels, and horses, and butchering pigs and sheep. The prince asked: 'What are these people doing?' The attendants replied: 'These people are slaughtering and selling meat to make a living, to provide food and clothing.' The prince felt his hair stand on end and said: 'Strange! How painful! The killers have no compassion, the strong and the weak harm each other, killing to feed themselves, accumulating calamities for many lifetimes.' He walked further and saw people using nets to catch birds and bait to catch fish, killing the innocent, and the strong bullying the weak.

。太子問言：『此是何人？名何事耶？』左右答言：『太子！網鳥捕魚。如是諸事，以供衣食。』太子聞是語已，悲淚滿目：『世間眾生，造諸惡本。眾苦不息，憂愁不悅。』即回車還宮。

「王問太子：『出還何故愁憂如此？』太子具以上事向父王說。王聞是語，語太子言：『上來諸事未常不有，何足愁耶？』太子言：『今欲從王求索一愿，王見聽不？』王言：『吾有汝一子，甚愛念之，不逆汝意。』太子言：『愿欲得父王一切庫藏，所有財寶飲食，用施一切。』王言：『隨汝所愿，不逆子意。』

「善友太子即使傍臣開王庫藏，以五百大象負載珍寶，出四城門外，宣令國土：『其有欲得衣被飲食者，恣意自取而去。』善友太子名聲遠聞八方，一切雲集。未久之間，三分用一。時庫藏臣即入白王：『所有庫藏，太子已三分用一。王宜思之。』王言：『此是太子，不敢違逆。』復經少時，諸臣論議：『所以有國，依因庫藏。庫藏空竭，國亦虛存。』復往白王：『所有財寶三分用二。王宜思之。』王言：『是吾太子，不敢違逆。汝可小稽遲，莫稱其心。』

「善友太子欲開庫藏。時守藏臣，緣行不在，鄭重追逐，差互不遇。善友太子言：『此小人者，何敢違逆我意？當是父王教耳。夫孝子者，不應傾竭父母庫藏。我今應當自求財寶，給足眾生。我若不能給足一切眾生衣被飲食，稱意與者，云何名為大王太子？』即集諸臣百官共論議言：『夫求財利，何業最勝？』中有第一大臣言：『世間求利，莫先耕田者，種一萬倍

現代漢語譯本：太子問道：『這是什麼人？在做什麼事？』左右回答說：『太子，他們正在捕鳥捕魚。像這樣爲了維持衣食。』太子聽了這話，悲傷得淚流滿面：『世間眾生，造作各種惡業的根本。眾苦不停，憂愁不樂。』隨即調轉車駕返回宮中。 國王問太子：『你出去后為何如此憂愁？』太子把以上的事情都告訴了父王。國王聽了這話，對太子說：『這些事情一直都有，有什麼值得憂愁的呢？』太子說：『現在想向父王求一個願望，父王會答應嗎？』國王說：『我只有你一個兒子，非常疼愛你，不會違揹你的意願。』太子說：『希望得到父王的一切庫藏，所有的財寶飲食，用來佈施給一切眾生。』國王說：『隨你的意願，不會違背兒子的意思。』 善友太子立即讓身邊的官員打開王室的庫藏，用五百頭大象裝載珍寶，從四座城門運出，向全國宣告：『凡是想要衣服和食物的人，可以隨意自取。』善友太子的名聲傳遍四方，所有人都聚集而來。沒過多久，就用去了三分之一。這時，庫藏大臣立即入宮稟告國王：『所有的庫藏，太子已經用去了三分之一。大王應該考慮一下。』國王說：『這是我的太子，我不敢違揹他的意願。』又過了一段時間，大臣們議論說：『國家之所以存在，依靠的是庫藏。庫藏空了，國家也名存實亡。』又去稟告國王：『所有的財寶已經用去了三分之二。大王應該考慮一下。』國王說：『這是我的太子，我不敢違揹他的意願。你們可以稍微拖延一下，不要讓他稱心如意。』 善友太子想要打開庫藏。當時，掌管庫藏的官員因為外出不在，被鄭重地追趕，但還是錯過了。善友太子說：『這個小人，怎麼敢違揹我的意願？肯定是父王教的。做兒子的，不應該耗盡父母的庫藏。我現在應該自己去尋求財寶，滿足眾生的需求。如果我不能滿足一切眾生的衣食，讓他們稱心如意，怎麼能稱得上是大王的太子呢？』隨即召集各位大臣百官共同商議說：『尋求財富利益，什麼行業最厲害？』其中一位大臣說：『世間求利，沒有比得上耕田的，種一次可以收穫一萬倍。』

English version: The crown prince asked, 'Who are these people? What are they doing?' The attendants replied, 'Your Highness, they are catching birds and fish. They do these things to provide food and clothing.' Upon hearing this, the crown prince was filled with sorrow and tears welled up in his eyes. 'The beings in this world create the root of all evil. Their suffering never ceases, and they are filled with worry and discontent.' He immediately turned his carriage around and returned to the palace. The king asked the crown prince, 'Why are you so sorrowful after going out?' The crown prince told his father everything that had happened. Upon hearing this, the king said to the crown prince, 'These things have always been happening, what is there to be so sorrowful about?' The crown prince said, 'Now I wish to ask my father for a wish, will you grant it?' The king said, 'I have only one son, and I love you dearly, I will not go against your wishes.' The crown prince said, 'I wish to have all of my father's storehouses, all the treasures and food, to give to all beings.' The king said, 'As you wish, I will not go against my son's wishes.' Prince Good Friend immediately ordered his attendants to open the royal storehouses, loaded five hundred elephants with treasures, and sent them out of the four city gates, proclaiming to the kingdom, 'Those who desire clothing and food, may take as they please.' The fame of Prince Good Friend spread far and wide, and everyone gathered. Before long, one-third of the storehouses were used up. At this time, the storehouse minister immediately entered the palace to report to the king, 'All the storehouses, the prince has already used one-third. Your Majesty should consider this.' The king said, 'This is my crown prince, I dare not go against his wishes.' After a short time, the ministers discussed, 'The reason for the existence of the country is based on the storehouses. If the storehouses are empty, the country will also exist in name only.' They went to report to the king again, 'Two-thirds of all the treasures have been used up. Your Majesty should consider this.' The king said, 'He is my crown prince, I dare not go against his wishes. You can delay a little, do not let him have his way.' Prince Good Friend wanted to open the storehouses. At that time, the minister in charge of the storehouses was out, and was earnestly pursued, but they missed each other. Prince Good Friend said, 'How dare this petty person go against my wishes? It must be my father who instructed him. A filial son should not exhaust his parents' storehouses. I should now seek treasures myself to satisfy the needs of all beings. If I cannot satisfy all beings with clothing and food, and give them what they desire, how can I be called the crown prince of the great king?' He then gathered all the ministers and officials to discuss, 'In seeking wealth and profit, what occupation is the most superior?' One of the chief ministers said, 'In seeking profit in this world, nothing is better than farming, planting once can yield ten thousand times.'

。』復有一大臣言：『世間求利，莫先畜養眾生，放牧滋息，其利最大。』復有一大臣言：『世間求利，莫先入海採取妙寶。若得摩尼寶珠者，便能稱意給足一切眾生。』善友太子言：『唯此為快耳。』即入宮中，上白父王：『子今欲入大海，採取妙寶。』王聞此語，譬如人噎，亦不得咽，又不得吐，語太子言：『國是汝有，庫藏珍寶隨意取用，何為方復自入大海？汝為吾子，生長深宮，臥則幃帳，食則恣口。今者遠涉涂路，飢渴寒暑，誰得知者？又復大海之中，眾難非一，或有惡鬼毒龍；湍浪猛風，洄波涌澓；水泡之山，摩竭大魚。往者千萬，達者一二。汝今云何欲入大海？吾不聽汝。』善友太子即便五體投地，四布手足而作是言：『父母若不聽我入大海者，我當捨命於此，終不起也。』

「爾時大王及諸夫人見是事已，目不暫舍，即前勸諫太子：『汝可起飲食。』太子言：『若不聽我入大海者，終不飲食。』王與夫人愁憂苦惱；左右啼泣，憂苦懊惱，愁悶躄地。如是乃至一日不飲不食，二日三日至到六日。父母憂愁，畏其不濟。七日即前，嗚抱手足，善言誘喻：『可起飲食。此假食身，依因飲食，而得存立。不飲食者，汝命不濟。』太子言：『父母若不聽許者，必沒於此，終不起也。』

「爾時第一夫人便白王言：『如子心意難可傾動，不可違戾，何忍當見此子捨命於此？愿大王垂慈，聽入大海，故當萬有一冀。今不聽者，必喪於此。』王不忍拒，而便聽許。

「爾時，善友太子即起歡喜，頭面禮父王足

現代漢語譯本：又有一位大臣說：『世間求取利益，沒有比畜養眾生，放牧使其繁殖增長更好的了，這樣獲得的利益最大。』又有一位大臣說：『世間求取利益，沒有比入海採取珍寶更好的了。如果得到摩尼寶珠，就能隨心所欲地滿足一切眾生的需求。』善友太子說：『只有這個辦法最快最好。』隨即進入宮中，稟告父王說：『孩兒現在想進入大海，採取珍寶。』國王聽到這話，就像被人噎住一樣，嚥不下去，又吐不出來，對太子說：『國家是你的，庫藏珍寶可以隨意取用，為什麼還要親自進入大海呢？你是我的兒子，生長在深宮之中，睡覺有帷帳，吃飯可以隨意享用。現在要遠涉旅途，飢渴寒冷，誰能知道呢？而且大海之中，困難重重，不止一種，或許有惡鬼毒龍；湍急的波浪，猛烈的狂風，迴旋的波濤；水泡般的小山，摩竭大魚。前往的人成千上萬，到達的只有一兩個。你現在怎麼想要進入大海呢？我不允許你去。』善友太子立刻五體投地，四肢攤開，說道：『父母如果不允許我進入大海，我就要在這裡捨棄性命，終究不會起來。』 當時大王和各位夫人看到這種情況，眼睛都不敢離開片刻，立刻上前勸說太子：『你可以起來吃點東西。』太子說：『如果不允許我進入大海，我就終究不吃東西。』國王和夫人憂愁苦惱；左右侍從哭泣，憂愁懊惱，愁悶地癱倒在地。就這樣，一天不喝不吃，兩天三天直到六天。父母憂愁，擔心他活不下去。第七天，就上前，抱著他的手腳，好言勸慰：『可以起來吃點東西了。這個虛假的身體，依靠飲食才能存活。不吃東西，你的性命就保不住了。』太子說：『父母如果不答應我的請求，我必定死在這裡，終究不會起來。』 當時第一夫人就對國王說：『兒子的心意難以動搖，不可違背，怎麼忍心看到這個兒子在這裡捨棄性命呢？希望大王發慈悲，允許他進入大海，或許還有萬分之一的希望。現在不答應，他必定會死在這裡。』國王不忍心拒絕，就答應了他。 當時，善友太子立刻起身，歡喜不已，頭面頂禮父王的腳。

English version: Another minister said, 'In seeking profit in the world, nothing is better than raising living beings, letting them graze and multiply, for the profit is greatest.' Another minister said, 'In seeking profit in the world, nothing is better than entering the sea to collect precious treasures. If one obtains a Mani jewel, one can fulfill the needs of all living beings as desired.' Prince Good Friend said, 'Only this is the quickest and best way.' He then entered the palace and reported to his father, the king, 'Your son now wishes to enter the great sea to collect precious treasures.' Upon hearing this, the king felt as if he were choking, unable to swallow or spit out. He said to the prince, 'The kingdom is yours, and the treasures in the storehouses are yours to use as you please. Why must you enter the great sea yourself? You are my son, raised in the deep palace, sleeping with curtains, and eating whatever you desire. Now you will travel far, facing hunger, thirst, cold, and heat. Who will know of this? Moreover, in the great sea, there are many difficulties, not just one. There may be evil ghosts and poisonous dragons; turbulent waves, fierce winds, and swirling tides; mountains of bubbles, and huge Makara fish. Of those who go, thousands upon thousands, only one or two return. How can you now wish to enter the great sea? I will not allow you to go.' Prince Good Friend immediately prostrated himself, spreading his limbs on the ground, and said, 'If my parents do not allow me to enter the great sea, I will give up my life here and never rise again.' At that time, the king and all the consorts, seeing this, did not dare to look away for even a moment. They immediately went forward to persuade the prince, 'You can get up and eat something.' The prince said, 'If you do not allow me to enter the great sea, I will never eat anything.' The king and the consorts were worried and distressed; the attendants around them wept, worried and distressed, and collapsed to the ground in sorrow. Thus, he did not drink or eat for one day, two days, three days, up to six days. His parents were worried, fearing he would not survive. On the seventh day, they went forward, embraced his hands and feet, and gently persuaded him, 'You can get up and eat something. This false body relies on food to survive. If you do not eat, your life will not be sustained.' The prince said, 'If my parents do not grant my request, I will surely die here and never rise again.' At that time, the first consort said to the king, 'Our son's mind is difficult to sway, and it is impossible to go against him. How can we bear to see this son give up his life here? May the great king have mercy and allow him to enter the great sea, for there may be a one in ten thousand chance. If we do not allow him now, he will surely die here.' The king could not bear to refuse and thus granted his permission. At that time, Prince Good Friend immediately rose, overjoyed, and bowed his head to his father's feet.

。左右夫人及諸婇女百千萬人，互相問言：『善友太子今者，為死活耶？』答言：『太子今者已起，歡喜飲食。』王問太子：『汝慇勤欲入大海，何所作為？』答言：『大王！欲取摩尼大寶，給足一切眾生所須。』

「爾時大王即遍宣令：『誰欲入海？若往還者，七世衣食珍寶無所乏少。吾當供給道路船乘所須。善友太子亦欲入海採取珍妙摩尼寶珠。』眾人聞之，歡喜聚集，具五百人，皆言：『大王！我等今者，隨從太子。』

「爾時波羅奈國有一海師，前後數返，入于大海，善知道路，通塞之相。而年八十，兩目蒙盲。

「爾時波羅奈大王往導師所，報言：『導師！吾唯一子，未更出門。勞屈大師入于大海，愿見隨從。』爾時導師即舉聲大哭：『大王！大海留難，辛苦非一，往者千萬，達者一二。大王今者，云何乃能令太子遠涉險道？』王報導師：『為憐愍故，隨從聽許。』導師言：『不敢違逆。』爾時善友太子莊嚴五百人行具，載至大海邊。

「爾時其弟惡友太子作是念言：『善友太子，父母而常偏心愛念。今入大海採取妙寶，若達還者，父母當遺棄於我。』作是念已，往白父母：『今我亦欲隨從善友，入海採取妙寶。』父母聞已，答言：『隨意。道路急難之時，兄弟相隨，必相救護。』

「至大海已，以七鐵鎖鎖其船舫，停住七日。至日初出時，善友太子擊鼓唱令：『汝等諸人，誰欲入海？入者默然。若當戀著父母、兄弟、婦兒、閻浮提樂者，從此還歸，莫為我故。所以者何？大海之中，留難非一，往者千萬，達者一二

現代漢語譯本：左右的夫人和眾多宮女成百上千，互相詢問說：『善友太子現在是死了還是活著呢？』有人回答說：『太子現在已經醒來，正在高興地吃喝。』國王問太子：『你如此殷切地想要進入大海，是想做什麼呢？』太子回答說：『大王！我想去取摩尼大寶，用來滿足一切眾生的需求。』 當時國王就向全國宣告：『誰想進入大海？如果能往返，七世的衣食珍寶都不會缺乏。我將供給道路和船隻所需。善友太子也想進入大海去採集珍貴的摩尼寶珠。』眾人聽了，歡喜地聚集起來，共有五百人，都說：『大王！我們現在願意跟隨太子。』 當時波羅奈國有一位海師，前後多次進入大海，熟悉道路，知道通暢和阻塞的情況。但他已經八十歲了，雙眼失明。 當時波羅奈國王去見海師，告訴他說：『導師！我只有一個兒子，從未出過門。勞煩大師進入大海，希望您能跟隨。』當時海師就大聲哭泣說：『大王！大海的艱難困苦不是一兩件，去的人成千上萬，能到達的只有一兩個。大王現在怎麼能讓太子遠涉險途呢？』國王告訴海師說：『爲了憐憫他，就允許他跟隨吧。』海師說：『不敢違逆。』當時善友太子準備好五百人出行的用具，裝載到海邊。 當時他的弟弟惡友太子心想：『善友太子，父母總是偏心愛他。現在他進入大海去採集珍寶，如果他能回來，父母一定會拋棄我。』這樣想著，就去告訴父母說：『現在我也想跟隨善友，進入大海去採集珍寶。』父母聽了，回答說：『隨你的意願吧。道路艱難的時候，兄弟互相跟隨，必定能互相救護。』 到達大海后，用七條鐵鏈鎖住船隻，停住了七天。到太陽初升的時候，善友太子擊鼓宣告：『你們這些人，誰想進入大海？想去的就保持沉默。如果有人留戀父母、兄弟、妻子兒女、閻浮提的快樂，就從這裡回去，不要爲了我。為什麼呢？因為大海之中，艱難困苦不是一兩件，去的人成千上萬，能到達的只有一兩個。』

English version: The ladies and numerous concubines, numbering in the hundreds of thousands, asked each other, 'Is Prince Good Friend dead or alive now?' Someone replied, 'The prince has now awakened and is happily eating and drinking.' The king asked the prince, 'What do you intend to do by so eagerly wanting to enter the great ocean?' The prince replied, 'Great King! I wish to obtain the great Mani treasure to fulfill the needs of all living beings.' At that time, the king proclaimed throughout the kingdom, 'Who wishes to enter the ocean? If they return, they will lack nothing in terms of clothing, food, and treasures for seven lifetimes. I will provide for their needs on the journey and for the ships. Prince Good Friend also wishes to enter the ocean to collect precious Mani jewels.' Upon hearing this, the people gathered joyfully, numbering five hundred, and all said, 'Great King! We are now willing to follow the prince.' At that time, in the kingdom of Varanasi, there was a sea master who had entered the ocean numerous times, knew the routes well, and understood the conditions of passage and obstruction. However, he was eighty years old and blind in both eyes. At that time, the king of Varanasi went to the sea master and said, 'Master! I have only one son, who has never left home. I trouble you, Master, to enter the ocean, hoping you will accompany him.' At that time, the sea master cried out loudly, 'Great King! The difficulties and hardships of the ocean are not few; of those who go, thousands upon thousands, only one or two reach their destination. How can you now allow the prince to venture into such a dangerous path?' The king told the sea master, 'Out of compassion, please allow him to follow.' The sea master said, 'I dare not disobey.' At that time, Prince Good Friend prepared the travel equipment for five hundred people and loaded it to the seashore. At that time, his younger brother, Prince Evil Friend, thought, 'Prince Good Friend, our parents always favor him. Now he is entering the ocean to collect treasures; if he returns, our parents will abandon me.' Thinking this, he went to his parents and said, 'Now I also wish to follow Good Friend, entering the ocean to collect treasures.' Upon hearing this, his parents replied, 'As you wish. In times of difficulty on the road, brothers following each other will surely be able to help each other.' Having reached the ocean, they locked the ships with seven iron chains and stayed for seven days. When the sun first rose, Prince Good Friend beat a drum and announced, 'All of you, who wishes to enter the ocean? Those who wish to go, remain silent. If anyone is attached to their parents, brothers, wives, children, or the pleasures of Jambudvipa, return from here and do not do it for my sake. Why? Because in the ocean, the difficulties and hardships are not few; of those who go, thousands upon thousands, only one or two reach their destination.'

。』如是唱令，大眾默然。即斷一鎖，舉著船上。日日唱令，至第七日，即斷七鎖，舉著船上，望風舉帆。以太子慈心福德力故，無諸留難，得至海洲，至珍寶山。到寶所已，善友太子即便擊鼓宣令：『諸人當知道路懸遠。汝等諸人速載珍寶，極停七日。』復作是言：『此寶甚重，閻浮提中亦無所直。莫大過載，船舫沉沒，不達所至；莫大輕取，道路懸遠，不補勞苦。』裝束已訖，與諸人別，而作是言：『汝等於是善安隱歸。吾方欲前進，采摩尼寶珠。』

「爾時善友太子與盲導師即前進路，行一七日，水齊到膝。復更前行一七，水齊到頸。前進一七，浮而得渡。即到海處，其地純以白銀為沙。導師問言：『此地何物？』太子答言：『其地純是白銀沙。』導師言：『四望應當有白銀山。汝見未耶？』太子言：『東南方有一白銀山現。』導師言：『此道在此山下。』至彼山已，導師言：『次應到金沙。』

「爾時導師疲乏，悶絕躄地，語太子言：『我身命者，勢不得久，必喪於此。太子於是東行一七，當有金山。從山復更前進一七，其地純是青蓮華。復前行一七，其地純是紅赤蓮華。過是華已，應有一七寶城，純以黃金而為卻敵，白銀以為樓櫓，以赤珊瑚為其障板；車𤦲馬瑙雜廁間錯，真珠羅網而覆其上；七重塹壘純紺琉璃——大海龍王所止住處，其龍王耳中有一摩尼如意寶珠。汝往從乞！若得此珠者，能滿閻浮提，雨眾七寶，衣被、飲食、病瘦醫藥、音樂倡伎。總要而言：一切眾生所須之物，隨意能雨，是故名之如意寶珠。太子若得是珠者，必當滿汝本願

『就這樣下令，大家保持沉默。』隨即砍斷一道鎖，把它舉到船上。每天都這樣下令，直到第七天，就砍斷了七道鎖，舉到船上，順風揚帆起航。因為太子的慈悲心和福德的力量，沒有遇到任何阻礙，順利到達了海洲，到達了珍寶山。到達寶藏所在地后，善友太子立即擊鼓宣告：『大家應當知道路途遙遠。你們大家趕快裝載珍寶，最多停留七天。』又說：『這些寶物非常貴重，在閻浮提也找不到可以與之相比的。不要裝載過多，導致船隻沉沒，無法到達目的地；也不要拿得太少，因為路途遙遠，不足以彌補勞苦。』裝載完畢后，與眾人告別，並說：『你們就此平安返回。我打算繼續前進，去採集摩尼寶珠。』 當時，善友太子和盲人嚮導繼續前進，走了一個七天，水深及膝。又向前走了一個七天，水深及頸。再向前走一個七天，就浮在水上渡過了。隨即到達海邊，那裡的沙子全是白銀。嚮導問道：『這裡是什麼地方？』太子回答說：『這裡全是白銀沙。』嚮導說：『四處張望應該有白銀山。你看到了嗎？』太子說：『東南方有一座白銀山顯現。』嚮導說：『道路就在那座山下。』到達那座山後，嚮導說：『接下來應該到金沙地了。』 這時，嚮導疲憊不堪，昏厥倒地，對太子說：『我的生命恐怕不久了，必定會死在這裡。太子你向東走一個七天，應該會有一座金山。從金山再向前走一個七天，那裡全是青蓮花。再向前走一個七天，那裡全是紅色的蓮花。過了這些蓮花，應該會有一座七寶城，城墻是用黃金建造的，樓櫓是用白銀建造的，障板是用紅珊瑚建造的；車渠、瑪瑙交錯排列，珍珠羅網覆蓋其上；七重護城河全是深藍色的琉璃——那是大海龍王居住的地方，龍王的耳朵里有一顆摩尼如意寶珠。你前去向他乞求！如果得到這顆寶珠，就能滿足閻浮提，降下各種七寶，衣服、飲食、疾病的藥物、音樂歌舞。總而言之：一切眾生所需要的東西，都能隨意降下，所以稱之為如意寶珠。太子如果得到這顆寶珠，必定能實現你的本願。』

'Thus the order was given, and the crowd remained silent.' Immediately, one lock was broken and lifted onto the ship. This order was repeated daily, and by the seventh day, seven locks had been broken and lifted onto the ship, and they set sail with the wind. Due to the prince's compassionate heart and the power of his merit, they encountered no obstacles and successfully reached the sea continent and the Treasure Mountain. Upon arriving at the treasure site, Prince Good Friend immediately beat a drum and announced: 'Everyone should know that the journey is long. You all should quickly load up on treasures, and stay for a maximum of seven days.' He further said: 'These treasures are extremely valuable, and nothing in Jambudvipa can compare to them. Do not load too much, lest the ship sink and fail to reach its destination; nor take too little, for the journey is long and will not compensate for the hardship.' After loading was complete, he bid farewell to the others, saying: 'You all should return safely. I intend to proceed further to collect the Mani jewel.' At that time, Prince Good Friend and the blind guide continued forward, traveling for seven days, with the water reaching their knees. They went forward another seven days, with the water reaching their necks. After another seven days, they floated and crossed the water. They then reached the seashore, where the sand was entirely made of silver. The guide asked: 'What is this place?' The prince replied: 'This place is entirely silver sand.' The guide said: 'There should be a silver mountain in sight. Have you seen it?' The prince said: 'There is a silver mountain appearing in the southeast.' The guide said: 'The path is below that mountain.' Upon reaching the mountain, the guide said: 'Next, we should reach the golden sand.' At this point, the guide was exhausted, fainted, and fell to the ground, saying to the prince: 'My life is likely short, and I will surely die here. Prince, if you go east for seven days, there should be a golden mountain. From the golden mountain, go forward another seven days, and the ground will be covered with blue lotuses. Go forward another seven days, and the ground will be covered with red lotuses. After passing these lotuses, there should be a seven-jeweled city, with walls made of gold, towers made of silver, and parapets made of red coral; carnelian and agate interspersed, covered with a net of pearls; seven layers of moats made of deep blue lapis lazuli—the dwelling place of the Dragon King of the Great Sea, who has a Mani wish-fulfilling jewel in his ear. Go and beg for it! If you obtain this jewel, it can fulfill Jambudvipa, raining down various seven treasures, clothing, food, medicine for illnesses, music, and entertainment. In short: it can rain down whatever all living beings need, at will, and is therefore called the wish-fulfilling jewel. If you, Prince, obtain this jewel, you will surely fulfill your original vow.'

。』爾時導師作是語已，氣絕命終。

「爾時善友太子即前抱持導師，舉聲悲哭：『一何薄命，生失我所天！』即以導師，金沙覆上，埋著地中，右繞七匝，頂禮而去。前至金山，過金山已，見青蓮華遍佈其地，其蓮華下有青毒蛇。此蛇有三種毒，所謂嚙毒、觸毒、氣噓毒。此諸毒蛇以身繞蓮華莖，張目喘息而視太子。爾時善友太子即入慈心三昧，以三昧力，即起進路，踏蓮華葉而去——時諸毒蛇而不毀傷，以慈心力故——逕至龍王所止住處。其城四邊有七重塹，其城塹中滿中毒龍，以身共相蟠結，舉頭交頸，守護城門。

「爾時太子到城門外，見諸毒龍，即慈心念閻浮提一切眾生：『今我此身，若為此毒龍所害者，汝等一切眾生皆當失大利益。』爾時太子即舉右手，告諸毒龍：『汝等當知！我今為一切眾生，欲見龍王。』

「爾時諸毒龍即開路令太子得過，乃至七重塹守城毒龍。得至城門下，見二玉女紡頗梨縷。太子問曰：『汝是何人？』答言：『我是龍王守外門婢。』問已，前入到中門下，見四玉女紡白銀縷。太子復問：『汝是龍王婦耶？』答言：『非也。是龍王守中門婢耳。』太子問已，前入到內門所，見八玉女紡黃金縷。太子問曰：『汝是何人？』答言：『我是龍王守內門婢耳。』太子語言：『汝為我通大海龍王：「閻浮提波羅奈王善友太子故來相見，今在門下。」』時守門者。即白如是。王聞是語，疑怪所以，作是念言：『自非福德純善之人，無由遠涉如是險路。』即請入宮，王出奉迎

現代漢語譯本：'當時，導師說完這些話后，就斷氣去世了。' '當時，善友太子立刻上前抱住導師，放聲痛哭：『多麼薄命啊，我失去了我的天！』他用金沙覆蓋導師的遺體，埋在地下，然後向右繞行七圈，頂禮后離去。他來到金山前，越過金山後，看到青蓮花遍佈地面，蓮花下有青色的毒蛇。這些蛇有三種毒，分別是咬毒、觸毒和氣噓毒。毒蛇們用身體纏繞著蓮花的莖，張著眼睛喘息著注視著太子。當時，善友太子進入慈心三昧，憑藉三昧的力量，他開始前進，踩著蓮花葉子走過去——這時毒蛇們沒有傷害他，因為慈心的力量——他直接來到了龍王居住的地方。那座城的四周有七重護城河，護城河裡充滿了有毒的龍，它們身體互相纏繞，舉著頭交頸，守護著城門。' '當時，太子來到城門外，看到那些毒龍，就以慈悲心念著閻浮提的一切眾生：『如果我被這些毒龍所害，你們一切眾生都將失去巨大的利益。』當時，太子舉起右手，告訴那些毒龍：『你們應當知道！我今天爲了所有眾生，想要見龍王。』 '當時，毒龍們就讓開道路，讓太子通過，直到七重護城河的守城毒龍。太子來到城門下，看到兩個玉女在紡織頗梨絲線。太子問道：『你們是什麼人？』她們回答說：『我們是龍王守外門的婢女。』問完后，太子向前走到中門下，看到四個玉女在紡織白銀絲線。太子又問：『你們是龍王的妻子嗎？』她們回答說：『不是的，我們是龍王守中門的婢女。』太子問完后，向前走到內門處，看到八個玉女在紡織黃金絲線。太子問道：『你們是什麼人？』她們回答說：『我們是龍王守內門的婢女。』太子說：『請你們為我通報大海龍王：「閻浮提波羅奈國的善友太子特來拜見，現在在門下。」』當時，守門的人就如實稟報。龍王聽到這話，感到疑惑奇怪，心想：『如果不是福德純善的人，不可能遠涉如此險路。』於是就請太子入宮，龍王出來迎接。'

English version: 'At that time, after the teacher had spoken these words, he breathed his last and passed away.' 'At that time, Prince Good Friend immediately went forward and embraced the teacher, crying out in grief: 『How unfortunate, I have lost my heaven!』 He covered the teacher's body with golden sand, buried it in the ground, then circled it seven times to the right, bowed in reverence, and departed. He came to the Golden Mountain, and after passing it, he saw blue lotus flowers covering the ground, and beneath the lotus flowers were blue poisonous snakes. These snakes had three kinds of poison: biting poison, touch poison, and breath poison. The poisonous snakes coiled their bodies around the stems of the lotus flowers, their eyes wide open, panting as they stared at the prince. At that time, Prince Good Friend entered the Samadhi of Loving-kindness, and by the power of the Samadhi, he began to advance, stepping on the lotus leaves and walking forward—at this time, the poisonous snakes did not harm him, because of the power of loving-kindness—he went directly to the place where the Dragon King resided. The city was surrounded by seven moats, and the moats were filled with poisonous dragons, their bodies intertwined, their heads raised and necks entwined, guarding the city gates.' 'At that time, the prince arrived outside the city gate, and seeing the poisonous dragons, he thought with compassion for all beings in Jambudvipa: 『If I am harmed by these poisonous dragons, all of you beings will lose great benefit.』 At that time, the prince raised his right hand and told the poisonous dragons: 『You should know! Today, for the sake of all beings, I wish to see the Dragon King.』 'At that time, the poisonous dragons cleared a path for the prince to pass through, all the way to the poisonous dragons guarding the seven moats. The prince arrived at the city gate and saw two jade maidens spinning crystal threads. The prince asked: 『Who are you?』 They replied: 『We are the Dragon King』s maids guarding the outer gate.』 After asking, the prince went forward to the middle gate and saw four jade maidens spinning silver threads. The prince asked again: 『Are you the Dragon King』s wives?』 They replied: 『No, we are the Dragon King』s maids guarding the middle gate.』 After asking, the prince went forward to the inner gate and saw eight jade maidens spinning golden threads. The prince asked: 『Who are you?』 They replied: 『We are the Dragon King』s maids guarding the inner gate.』 The prince said: 『Please inform the Great Ocean Dragon King for me: 「Prince Good Friend of the kingdom of Varanasi in Jambudvipa has come to pay his respects and is now at the gate.」』 At that time, the gatekeepers reported this truthfully. The Dragon King, upon hearing this, felt doubtful and strange, thinking: 『If it were not for a person of pure and virtuous merit, it would be impossible to travel such a dangerous path.』 Therefore, he invited the prince into the palace, and the Dragon King came out to greet him.'

「其龍王宮，紺琉璃為地，床座七寶，有種種光明，耀動人目。即請令坐，共相問訊。善友太子因為說法示教利喜，種種教化，贊說施論、戒論、人天之論。時大海龍王心大歡喜：『遠屈涂涉，欲須何物？』太子言：『大王！閻浮提一切眾生為衣財飲食故，受無窮之苦。今欲從王乞左耳中如意摩尼寶珠。』龍王言：『受我微供一七日，當以奉給。』

「爾時善友太子受龍王請，過七日已，得摩尼寶珠，還閻浮提。時大海龍王使諸龍神飛空送之，得到此岸。見弟惡友，問言：『汝徒黨伴侶今何所在？』答言：『善友！船舫沉沒，一切死盡，唯弟一身。牽持死屍，而得全濟一身。財賄一切已盡。』善友答言：『天下大寶莫先己身。』弟言：『不爾，人愿富死，不貧而生。何以故知然？弟曾至冢間，聞諸死鬼作如是論。』善友太子其性真直，以實語弟：『汝雖失寶，亦是閑耳。吾今已得龍王如意摩尼寶珠。』弟言：『今在何處？』善友答言：『今在髻中。』弟聞是語，心生嫉妒，憂恚懊惱，作是念言：『父母而常偏心愛念，今復加得摩尼寶珠。我身今者，父母惡賤甚於瓦礫。』作是念已，白善友言：『快哉！甚善！得此寶珠。今此險路，宜加守護。』

「爾時善友即解寶珠，與弟惡友而誡敕言：『汝若疲乏眠臥，我當守護；我若眠臥，汝應守護。』爾時惡友次應守寶珠，其兄眠臥，即起求二干竹刺，刺兄兩目，奪珠而去。

「爾時善友即喚其弟惡友：『此有賊刺我兩目，持寶珠去。』而惡友不應。兄便懊惱：『我弟惡友似為賊所殺

『那龍王宮殿，以紺琉璃為地，床座用七寶裝飾，有各種各樣的光明，耀眼奪目。』於是請太子入座，互相問候。善友太子為龍王說法，開示教導，使他歡喜，用各種方法教化，贊說佈施的道理、持戒的道理、人天果報的道理。當時大海龍王心中非常歡喜：『您遠道而來，想要什麼東西呢？』太子說：『大王！閻浮提的一切眾生爲了衣食財物，遭受無窮的痛苦。現在想從您這裡乞求左耳中的如意摩尼寶珠。』龍王說：『請接受我七天的微薄供養，之後就奉送給您。』 當時善友太子接受了龍王的邀請，過了七天，得到了摩尼寶珠，返回閻浮提。當時大海龍王派遣眾龍神在空中護送他，到達岸邊。他見到弟弟惡友，問道：『你的同伴現在在哪裡？』弟弟回答說：『善友！船隻沉沒，全部都死了，只有我一個人。我抓住屍體，才得以保全性命。財物全部都損失了。』善友回答說：『天下最珍貴的莫過於自己的性命。』弟弟說：『不是這樣的，人們寧願富裕地死去，也不願貧窮地活著。為什麼知道是這樣呢？我曾經到墳地，聽到那些死鬼這樣議論。』善友太子天性真誠正直，如實地告訴弟弟：『你雖然失去了財寶，也是小事。我現在已經得到了龍王的如意摩尼寶珠。』弟弟問：『現在在哪裡？』善友回答說：『現在在我的髮髻中。』弟弟聽到這話，心中生起嫉妒，憂愁懊惱，心想：『父母總是偏心愛他，現在又得到了摩尼寶珠。我現在的地位，父母厭惡我甚至不如瓦礫。』這樣想著，就對善友說：『太好了！太好了！得到了這顆寶珠。現在這條路很危險，應該加強守護。』 當時善友就解下寶珠，交給弟弟惡友，並告誡他說：『你如果疲倦想睡覺，我來守護；我如果睡覺，你應當守護。』當時輪到惡友守護寶珠，他哥哥睡著后，就起身找來兩根干竹刺，刺瞎了哥哥的雙眼，奪走了寶珠。 當時善友就呼喚他的弟弟惡友：『有賊人刺瞎了我的雙眼，拿走了寶珠。』但是惡友沒有迴應。哥哥便懊惱地說：『我的弟弟惡友好像被賊人殺害了。』

'His Dragon King's palace had floors of dark blue lapis lazuli, and the beds were made of seven treasures, with various kinds of light that dazzled the eyes.' Then he invited the prince to sit down, and they exchanged greetings. Prince Good Friend then preached the Dharma to the Dragon King, revealing and teaching, making him happy, and using various methods to educate him, praising the principles of giving, the principles of keeping precepts, and the principles of human and heavenly rewards. At that time, the Great Sea Dragon King was very happy in his heart: 'You have come from afar, what do you desire?' The prince said: 'Great King! All sentient beings in Jambudvipa suffer endless pain for the sake of clothing, food, and wealth. Now I wish to beg from you the wish-fulfilling Mani pearl from your left ear.' The Dragon King said: 'Please accept my humble offerings for seven days, and then I will present it to you.' At that time, Prince Good Friend accepted the Dragon King's invitation, and after seven days, he obtained the Mani pearl and returned to Jambudvipa. At that time, the Great Sea Dragon King sent various dragon gods to escort him in the air, and he arrived at the shore. He saw his younger brother, Evil Friend, and asked: 'Where are your companions now?' The younger brother replied: 'Good Friend! The ship sank, and everyone died, except for me. I grabbed onto corpses and managed to save my life. All the wealth was lost.' Good Friend replied: 'The most precious thing in the world is one's own life.' The younger brother said: 'That's not true, people would rather die rich than live poor. How do I know this? I once went to the graveyard and heard the dead ghosts discussing this.' Prince Good Friend, being of a sincere and upright nature, truthfully told his younger brother: 'Although you have lost your treasures, it is a small matter. I have now obtained the Dragon King's wish-fulfilling Mani pearl.' The younger brother asked: 'Where is it now?' Good Friend replied: 'It is now in my hair knot.' Upon hearing this, the younger brother became jealous, worried, and annoyed, thinking: 'My parents always favor him, and now he has obtained the Mani pearl. My position now is that my parents despise me even more than rubble.' Thinking this, he said to Good Friend: 'Excellent! Excellent! You have obtained this pearl. This road is dangerous, we should strengthen our guard.' At that time, Good Friend took off the pearl and gave it to his younger brother, Evil Friend, and warned him: 'If you are tired and want to sleep, I will guard it; if I sleep, you should guard it.' When it was Evil Friend's turn to guard the pearl, after his brother fell asleep, he got up and found two dry bamboo thorns, stabbed his brother's eyes, and stole the pearl. At that time, Good Friend called out to his younger brother, Evil Friend: 'A thief has stabbed my eyes and taken the pearl.' But Evil Friend did not respond. The older brother then lamented: 'My younger brother, Evil Friend, seems to have been killed by a thief.'

。』如是高唱，聲動神祇，經久不應。爾時樹神即發聲言：『汝弟惡友是汝惡賊，刺汝兩目，持寶珠去。汝今喚惡友何為？』善友太子聞是語已，悵然飲氣，憂恚苦惱。

「爾時惡友，赍持寶珠，歸還本國，與父母相見，白言：『父母！我身福德而得全濟；善友太子與諸徒伴，薄福德故，沒水死盡。』父母聞是語已，舉聲大哭，悶絕躄地，以冷水灑面，良久乃穌。父母語惡友言：『汝云何乃能持是面來？』惡友聞是語已，心生懊惱，即以寶珠埋著土中。

「爾時善友太子被刺兩目，干竹刺著，無人為拔；徘徊宛轉，靡知所趣。當時苦惱，大患飢渴，求生不得，求死不得，漸漸前行，到利師跋王國。利師跋王有女，先許與波羅奈王善友太子。利師跋王有一牧人名留承，為利師跋王，放五百牛，隨逐水草。

「爾時善友太子坐在道中。爾時牛群垂逼踐踏，中有牛王，即以四足騎太子上，令諸牛群皆悉過盡，然後移足，右旋宛轉，反顧回頭，吐舌舐太子兩目，拔出竹刺。

「爾時牧牛人尋后得見，問言：『汝是何人？』善友即自念言：『我今不應自陳本末，炳說上事，脫令我弟得大苦惱。』答言：『我是盲乞兒耳。』時放牛人遍體觀望，人相有異，語言：『我家在近，當供養汝。』時牧牛人即將善友還歸其家，與種種飲食，誡敕家中男女大小：『汝等供侍此人如我不異。』如是經一月餘日，其家厭患，而作是言：『家計不豐，云何能常供是盲人。』善友聞是語已，心意悵然。過是夜已至明日旦，白主人言：『我今欲去

現代漢語譯本：他這樣高聲呼喊，聲音震動了神靈，但很久都沒有迴應。這時，樹神就發出聲音說：『你的弟弟是你的惡友，是你的仇敵，他刺瞎了你的雙眼，拿走了寶珠。你現在呼喚惡友做什麼呢？』善友太子聽到這話，悵然嘆息，憂愁苦惱。 這時，惡友帶著寶珠，回到自己的國家，與父母相見，稟告說：『父母！我因為福德而得以保全性命；善友太子和他的同伴，因為福德淺薄，都淹死在水裡了。』父母聽到這話，放聲大哭，昏厥倒地，用冷水潑在臉上，過了很久才甦醒。父母對惡友說：『你怎麼還有臉回來？』惡友聽到這話，心中懊惱，就把寶珠埋在了土裡。 這時，善友太子被刺瞎了雙眼，干竹刺在眼睛裡，沒有人為他拔出；他徘徊輾轉，不知道該去哪裡。當時他痛苦不堪，又飢又渴，求生不得，求死不能，漸漸地向前走，到了利師跋王國。利師跋王有個女兒，先前許配給了波羅奈國的善友太子。利師跋王有個牧人名叫留承，為利師跋王放牧五百頭牛，跟隨水草而行。 這時，善友太子坐在路邊。這時，牛群逼近要踐踏他，其中有一頭牛王，用四蹄跨在太子身上，讓所有的牛群都過去，然後才移開蹄子，右旋轉身，回頭吐舌舔舐太子的雙眼，拔出了竹刺。 這時，牧牛人隨後趕到，看見了，就問：『你是何人？』善友太子心想：『我現在不應該說出自己的來歷，詳細地說出事情的經過，免得讓我的弟弟遭受更大的苦難。』就回答說：『我只是個盲乞丐罷了。』這時，放牛人仔細觀察他的全身，覺得他相貌不凡，就說：『我家就在附近，我來供養你。』這時，牧牛人就把善友帶回了家，給他各種飲食，告誡家中的男女老少：『你們侍奉這個人要像侍奉我一樣。』這樣過了一個多月，他家裡的人開始厭煩，就說：『家裡的經濟不寬裕，怎麼能一直供養這個盲人呢？』善友太子聽到這話，心裡很失落。過了這天晚上，到了第二天早上，就對主人說：『我現在想走了。』

English version: He cried out like this, his voice moving the deities, but there was no response for a long time. At that time, the tree spirit spoke, saying, 'Your younger brother is your evil friend, your enemy, who pierced your eyes and took the precious pearl. Why are you calling for your evil friend now?' Prince Good Friend, hearing these words, sighed with disappointment, feeling sorrow and distress. At this time, the evil friend, carrying the precious pearl, returned to his own country, met with his parents, and reported, 'Parents! I have been saved because of my merit; Prince Good Friend and his companions, due to their lack of merit, have all drowned in the water.' Upon hearing these words, his parents cried out loudly, fainted and fell to the ground, and after having cold water splashed on their faces, they finally recovered. His parents said to the evil friend, 'How can you have the face to come back?' The evil friend, hearing these words, felt remorse and buried the precious pearl in the ground. At this time, Prince Good Friend, having his eyes pierced, with dry bamboo stuck in them, had no one to pull them out; he wandered around, not knowing where to go. At that time, he was in great pain, hungry and thirsty, unable to live, unable to die, and gradually walked forward, reaching the kingdom of Rishi Bha. King Rishi Bha had a daughter, who had previously been promised to Prince Good Friend of the kingdom of Varanasi. King Rishi Bha had a herdsman named Liu Cheng, who herded five hundred cows for King Rishi Bha, following the water and grass. At this time, Prince Good Friend was sitting by the roadside. At this time, the herd of cows was about to trample him, and among them, a king of cows straddled the prince with its four hooves, letting all the cows pass by, and then moved its hooves, turned to the right, and turned its head back, licking the prince's eyes with its tongue, and pulled out the bamboo thorns. At this time, the herdsman came after and saw him, and asked, 'Who are you?' Prince Good Friend thought to himself, 'I should not reveal my origins now, nor explain the details of what happened, lest my brother suffer even greater hardship.' He replied, 'I am just a blind beggar.' At this time, the herdsman carefully observed his whole body, and felt that his appearance was extraordinary, so he said, 'My home is nearby, I will take care of you.' At this time, the herdsman took Good Friend back to his home, gave him various foods, and warned the men, women, and children in his family, 'You must serve this person as if you were serving me.' After more than a month, the people in his family began to get tired of it, and said, 'The family's finances are not abundant, how can we keep supporting this blind man?' Prince Good Friend, hearing these words, felt very disappointed. After that night, the next morning, he said to the master, 'I want to leave now.'

。』主人報言：『有何不適，而欲舍我去？』善友答言：『客主之義，勢不得久。』善友言：『汝若愛念我者，為我作一鳴箏。送我著多人民處，大城聚落。』

「爾時主人即隨意供給，送到利師跋城多人眾處，安隱還歸。善友善巧彈箏，其音和雅，悅可眾心。一切大眾皆共供給飲食，乃至充足利師跋道上五百乞兒，皆得飽滿。時國王有一果園，其園茂盛，常患鳥雀。時守園監語善友言：『為我防護鳥雀，我當好相供給。』善友答言：『我無兩目，云何能為汝驅馳鳥雀耶？』守園監言：『我有方便。我以繩結諸樹頭，安施銅鈴。汝坐樹下，聞鳥雀聲，牽挽繩頭。』善友答言：『如是我能。』將至樹下，安隱住已，即舍而去。善友防護鳥雀，兼復彈箏以自娛樂。時利師跋王女將諸侍從入園觀看，見此盲人，即往其所，問言：『汝是何人？』答言：『盲乞人耳。』王女見已，心生愛念，不能捨離。王復遣使，往喚其女。女言：『不去。為我送食。』共此盲人飲食訖竟，白大王言：『王今持我與此盲人，甚適我願。』王言：『汝鬼魅所著，顛狂心亂，云何共是盲人共居？汝不知耶？父母先以汝許與波羅奈王善友太子。善友今者，入海未還。汝今云何為乞人作婦？』女言：『雖爾，乃至捨命，終不捨離。』王聞是語，不能拒逆。即遣使者，將盲人來，閉著靜室。

「爾時王女往盲人所，語言：『知不？我今欲共汝作夫婦。』善友報言：『汝是誰家女，欲為我婦？』答言：『我是利師跋王女

現代漢語譯本：主人問道：『你有什麼不適，想要離開我呢？』善友回答說：『客人和主人的關係，勢必不能長久。』善友又說：『如果你愛惜我，就為我做一張鳴箏。送我到人口眾多的大城市或村落去。』 當時主人就按照他的要求供給，把他送到利師跋城人口眾多的地方，然後平安地返回。善友擅長彈箏，他的琴聲和諧優雅，使人心情愉悅。所有大眾都一起供給他飲食，甚至足夠讓利師跋道上的五百個乞丐都吃飽。當時國王有一個果園，果園茂盛，經常遭受鳥雀的侵害。看守果園的人對善友說：『你為我驅趕鳥雀，我會好好供養你。』善友回答說：『我沒有眼睛，怎麼能為你驅趕鳥雀呢？』看守果園的人說：『我有辦法。我用繩子把樹頭綁起來，安上銅鈴。你坐在樹下，聽到鳥雀的聲音，就拉動繩子。』善友回答說：『這樣我可以。』看守果園的人把他帶到樹下，安頓好后就離開了。善友一邊驅趕鳥雀，一邊彈箏自娛。當時利師跋王的女兒帶著侍從到園中游玩，看見這個盲人，就走到他面前，問道：『你是誰？』善友回答說：『我是一個盲乞丐。』王女見到他后，心中產生愛慕之情，不願離開。國王又派使者去叫女兒回去。女兒說：『我不回去，給我送吃的來。』她和盲人一起吃完飯後，對國王說：『父王，您把我嫁給這個盲人吧，這很合我的心意。』國王說：『你被鬼迷住了，心神錯亂，怎麼能和盲人一起生活呢？你不知道嗎？父母之前已經把你許配給波羅奈國的善友太子了。善友現在出海未歸。你現在怎麼能嫁給一個乞丐呢？』女兒說：『即使這樣，我寧願捨棄生命，也終不離開他。』國王聽了這話，無法拒絕。就派使者把盲人帶來，關在靜室裡。 當時王女來到盲人那裡，對他說：『你知道嗎？我現在想和你結為夫妻。』善友回答說：『你是誰家的女兒，想要嫁給我？』王女回答說：『我是利師跋王的女兒。』

English version: The master asked, 『What discomfort do you have that you wish to leave me?』 The good friend replied, 『The relationship between a guest and a host cannot last forever.』 The good friend then said, 『If you cherish me, please make a zither for me. Send me to a populous city or village.』 At that time, the master provided according to his request, sent him to a populous place in the city of Rishibha, and then returned safely. The good friend was skilled at playing the zither, and his music was harmonious and elegant, pleasing to the heart. All the people together provided him with food and drink, even enough to feed the five hundred beggars on the road to Rishibha. At that time, the king had an orchard, which was lush and often plagued by birds. The orchard keeper said to the good friend, 『If you drive away the birds for me, I will provide for you well.』 The good friend replied, 『I have no eyes, how can I drive away the birds for you?』 The orchard keeper said, 『I have a way. I will tie the tops of the trees with ropes and attach copper bells. You sit under the tree, and when you hear the sound of birds, pull the rope.』 The good friend replied, 『I can do that.』 The orchard keeper took him under the tree, settled him down, and then left. The good friend drove away the birds while playing the zither for his own entertainment. At that time, the daughter of King Rishibha came to the garden with her attendants, saw this blind man, and went to him, asking, 『Who are you?』 The good friend replied, 『I am a blind beggar.』 Upon seeing him, the princess developed feelings of love and was unwilling to leave. The king then sent a messenger to call his daughter back. The daughter said, 『I will not go back, send me food.』 After eating with the blind man, she said to the king, 『Father, please marry me to this blind man, it is very much my wish.』 The king said, 『You are possessed by a ghost, your mind is confused, how can you live with a blind man? Don't you know? Your parents had previously betrothed you to Prince Good Friend of the kingdom of Varanasi. Good Friend has now gone to sea and has not returned. How can you now marry a beggar?』 The daughter said, 『Even so, I would rather give up my life than leave him.』 The king, upon hearing this, could not refuse. He then sent a messenger to bring the blind man and locked him in a quiet room. At that time, the princess went to the blind man and said to him, 『Do you know? I now want to become your wife.』 The good friend replied, 『Who are you, the daughter of which family, that you want to marry me?』 The princess replied, 『I am the daughter of King Rishibha.』

。』善友報言：『汝是王女，我是乞人，云何能相恭敬？』婦言：『我當盡心供奉于汝，不逆汝意。』如是經九十日，其婦小事出行，不白其夫，良久乃還。善友責數：『汝私出外，而不白我。何處行還？』婦言：『我不私行。』婿言：『私與不私，誰當知汝？』其婦懊惱，啼淚滿目，即自咒誓：『我若私行，令汝兩目始終不差；若不爾者，使汝一目平復如故。』作是愿已，其夫一眼目𥇒𥌎動，平復如故，睛光晃晃，喻如流星，視瞻清徹，得見其婦。婦言：『何如？汝信我不？』善友含笑。婦言：『汝不識恩養。我是大國王女，汝是小人，而我盡心供事于汝，而不體信。』婿言：『汝識我不？』答言：『我識汝，是乞人。』婿言：『非也，我是波羅奈王善友太子。』婦言：『汝大愚癡人，云何乃發是言？波羅奈王善友太子入海未還，汝今云何言是其人？此妄言耳。吾不信也。』善友言：『我從生來，未曾妄語。』婦言：『虛之與實，誰當信之？』婿言：『我若妄語，欺誑汝者，使我一目永不得愈。若實語者，使我一目平復如故，令汝得見。』作是念已，即如所誓，睛光耀動，如本不異。

「善友太子兩目平復，面首端正，人相具足，妙色超絕，世無有比。其婦見已，心生歡喜，如蒙賢聖，遍體瞻視，目不暫舍。即入宮中，白父王言：『今我夫者，即是善友太子。』王言：『癡人顛狂，鬼魅所著，而作是言。善友太子入海未還，汝今云何名是乞人為太子也？』女言：『不也。若不信者，可一視之

現代漢語譯本：善友回答說：『你是國王的女兒，我是乞丐，怎麼能互相尊敬呢？』婦人說：『我應當盡心侍奉你，不違揹你的意願。』這樣過了九十天，婦人有件小事要出門，沒有告訴她的丈夫，過了很久才回來。善友責備她說：『你私自外出，沒有告訴我。去了哪裡又回來了？』婦人說：『我沒有私自外出。』丈夫說：『是不是私自外出，誰能知道你？』婦人懊惱，眼淚盈眶，就自己發誓說：『如果我私自外出，就讓你的兩隻眼睛始終不好；如果不是這樣，就讓你的其中一隻眼睛恢復如初。』發完誓后，她丈夫的一隻眼睛突然動了一下，恢復如初，眼光閃亮，像流星一樣，看東西清晰明亮，能看見他的妻子。婦人說：『怎麼樣？你相信我了嗎？』善友笑了笑。婦人說：『你不懂得感恩。我是大國王的女兒，你是個小人物，而我盡心盡力地侍奉你，你卻不信任我。』丈夫說：『你認識我嗎？』回答說：『我認識你，你是個乞丐。』丈夫說：『不是的，我是波羅奈國的善友太子。』婦人說：『你真是個愚蠢的人，怎麼會說出這樣的話？波羅奈國的善友太子入海還沒回來，你現在怎麼說是他呢？這真是妄言。我不相信。』善友說：『我從出生以來，從未說過謊話。』婦人說：『虛假和真實，誰會相信呢？』丈夫說：『如果我說謊，欺騙你，就讓我的其中一隻眼睛永遠好不了。如果我說的是實話，就讓我的其中一隻眼睛恢復如初，讓你能看見。』說完，就如他所發誓的那樣，眼光閃耀，和原來一樣。 善友太子兩隻眼睛都恢復了，面容端正，相貌齊全，容貌超凡，世上沒有能比得上的。他的妻子看見后，心裡非常高興，就像見到聖賢一樣，全身心地看著他，眼睛一刻也不離開。她立刻進入宮中，告訴她的父王說：『現在我的丈夫，就是善友太子。』國王說：『你這癡人瘋了，被鬼怪附身了，才會說出這樣的話。善友太子入海還沒回來，你現在怎麼說這個乞丐是太子呢？』女兒說：『不是的。如果不相信，可以去看一看。』

English version: 'Good Friend' replied, 'You are a king's daughter, and I am a beggar. How can we respect each other?' The woman said, 'I will serve you wholeheartedly and not go against your wishes.' After ninety days, the woman had a small matter to attend to and went out without telling her husband, returning after a long time. 'Good Friend' scolded her, 'You went out privately without telling me. Where did you go and come back from?' The woman said, 'I did not go out privately.' The husband said, 'Whether it was private or not, who would know?' The woman was upset, her eyes filled with tears, and she made a vow, 'If I went out privately, may both your eyes never recover; if not, may one of your eyes be restored to its original state.' After making this vow, one of her husband's eyes suddenly moved, and it was restored to its original state, its light shining brightly like a shooting star, his vision clear and bright, and he could see his wife. The woman said, 'How is it? Do you believe me now?' 'Good Friend' smiled. The woman said, 'You do not know how to be grateful. I am the daughter of a great king, and you are a small person, yet I serve you wholeheartedly, and you do not trust me.' The husband said, 'Do you know me?' She replied, 'I know you, you are a beggar.' The husband said, 'No, I am Prince 'Good Friend' of the kingdom of Varanasi.' The woman said, 'You are a very foolish person, how can you say such a thing? Prince 'Good Friend' of Varanasi went to sea and has not returned, how can you now say you are him? This is a lie. I do not believe it.' 'Good Friend' said, 'Since I was born, I have never lied.' The woman said, 'Who will believe what is false and what is true?' The husband said, 'If I am lying and deceiving you, may one of my eyes never recover. If I am telling the truth, may one of my eyes be restored to its original state, so that you can see.' After saying this, it happened as he had vowed, his eye shone brightly, just as it had been before. Prince 'Good Friend's' two eyes were restored, his face was handsome, his features were complete, his appearance was extraordinary, and there was no one in the world who could compare to him. When his wife saw him, she was very happy, as if she had seen a sage, and she looked at him with all her heart, her eyes not leaving him for a moment. She immediately went into the palace and told her father, the king, 'Now my husband is Prince 'Good Friend'.' The king said, 'You foolish person are crazy, possessed by a demon, that you would say such a thing. Prince 'Good Friend' went to sea and has not returned, how can you now say that this beggar is the prince?' The daughter said, 'No. If you do not believe me, you can take a look.'

。』王即往看，見已便識是善友太子，即懷恐怖而作是言：『波羅奈王若聞此事，嫌我不少。』即前懺謝善友太子：『我實不知。』太子言：『無苦。為我餉致，給與此牧牛人。』利師跋王即以金銀、珍寶、衣被、飲食，並與所放五百頭牛。其人歡喜，稱善無量：『善友太子，而我未有幾許恩分，而能報我如是財賄。』時放牛人于大眾中高聲唱言：『夫陰施陽報，佈施之事，果報弘廣。』爾時無量大眾心生歡喜，皆發施心，賑濟一切，求佛為本。虛空神天讚歎其人，遂成其言，如是如是。

「爾時善友太子未入大海在宮殿時，養一白雁，衣被飲食，行住坐臥，而常共俱。爾時夫人往到其所，報其雁言：『太子在時，常共汝俱。今入大海未還，生死未分，而我不能得知定實。汝今云何不感念太子？』雁聞是語，悲鳴宛轉，啼淚滿目，報言：『大王夫人！欲使求覓太子者，不敢違命。』爾時夫人手自作書，系其雁頸。其雁音響問太子大海所在，身升虛空，飛翔宛轉而去。夫人見已，心生恃賴：『今者此雁，其必定得我子死活定實訊息。』飛至大海，經過周遍，求覓不見。次第往到利師跋國，遙見善友太子在宮殿前。其雁𣫍身，擁翅往趣，到已悲鳴歡喜。太子即取母書，頭頂禮敬，發封披讀，即知父母晝夜悲哭，追念太子，兩目失明。

「爾時太子即作手書，具以上事向父母說。復以書系其雁頸，其雁歡喜，還波羅奈。父母得太子書，歡喜踴躍，稱善無量，具知太子為弟惡友之所危害，奪取寶珠，苦惱無量。父母尋時杻械惡友手腳，枷鎖頸項，閉著牢獄

現代漢語譯本：國王立刻前去檢視，見到后便認出是善友太子，心中驚恐，說道：『如果波羅奈王知道這件事，一定會責怪我。』於是上前向善友太子懺悔道歉：『我實在不知情。』太子說：『沒關係。請為我準備食物，送給這位牧牛人。』利師跋王便將金銀、珍寶、衣物、飲食，連同放牧的五百頭牛都給了他。那人歡喜，連聲稱讚：『善友太子，我沒有多少恩德，卻能得到如此豐厚的財物。』當時，放牛人在眾人面前高聲說道：『陰施陽報，佈施的果報真是廣大啊！』當時，無數大眾心生歡喜，都發起了佈施之心，賑濟一切，以求佛為根本。虛空中的神天讚歎那人，他的話也應驗了，確實如此。 現代漢語譯本：當時，善友太子還沒進入大海，在宮殿時，養了一隻白雁，衣食住行都和它在一起。當時，夫人來到白雁那裡，對它說：『太子在時，常和你在一起。現在進入大海未歸，生死未卜，我無法得知確切訊息。你為何不思念太子呢？』白雁聽到這話，悲鳴婉轉，淚流滿面，回答說：『大王夫人！如果要我尋找太子，我不敢違抗命令。』當時，夫人親手寫了書信，繫在白雁的脖子上。白雁鳴叫著詢問太子在大海的所在，然後升入空中，盤旋飛去。夫人見此，心中有所依靠：『現在這隻雁，一定能帶回我兒子生死的確切訊息。』白雁飛到大海，四處尋找，卻沒找到。它依次飛到利師跋國，遠遠看到善友太子在宮殿前。白雁俯衝而下，拍打著翅膀飛奔過去，到了之後悲鳴歡喜。太子立刻取下母親的書信，頂在頭上恭敬地讀起來，得知父母日夜悲傷哭泣，思念太子，以致雙目失明。 現代漢語譯本：當時，太子立刻寫了回信，詳細地向父母說明了情況。又將書信繫在白雁的脖子上，白雁歡喜地飛回波羅奈。父母得到太子的書信，歡喜雀躍，連聲稱讚，完全知道太子是被惡友所害，奪走了寶珠，遭受了無盡的苦惱。父母立刻用刑具鎖住惡友的手腳，用枷鎖鎖住他的脖子，關進了牢獄。

English version: The king immediately went to see, and upon seeing him, recognized him as Prince Good Friend. He was terrified and said, 'If King Benares hears of this, he will surely blame me.' He then went forward to apologize to Prince Good Friend, saying, 'I truly did not know.' The prince said, 'It is no matter. Please prepare food for me and give it to this cowherd.' King Rishabha then gave him gold, silver, jewels, clothing, food, and the five hundred cows he had been herding. The man was delighted and praised him endlessly, saying, 'Prince Good Friend, I have not done much to deserve such great wealth.' At that time, the cowherd loudly proclaimed to the crowd, 'Hidden deeds bring visible rewards; the results of giving are truly vast!' At that time, countless people were filled with joy and all developed a mind of generosity, giving to all, seeking the Buddha as their foundation. The gods in the sky praised the man, and his words came true, just as he said. English version: At that time, before Prince Good Friend had entered the sea, while he was still in the palace, he had raised a white goose. He provided it with clothing and food, and they were always together, whether walking, standing, sitting, or lying down. At that time, the queen went to the goose and said to it, 'When the prince was here, he was always with you. Now he has entered the sea and has not returned. His life or death is unknown, and I cannot know for sure. Why do you not miss the prince?' Upon hearing these words, the goose cried out mournfully, tears filling its eyes, and replied, 'Your Majesty, if you wish me to seek the prince, I dare not disobey your command.' At that time, the queen wrote a letter herself and tied it to the goose's neck. The goose cried out, asking where the prince was in the sea, and then rose into the sky, circling and flying away. Upon seeing this, the queen felt hopeful, 'Now this goose will surely bring back news of my son's life or death.' The goose flew to the sea, searching everywhere, but could not find him. It then flew to the kingdom of Rishabha, and from afar, saw Prince Good Friend in front of the palace. The goose swooped down, flapping its wings, and rushed towards him. Upon reaching him, it cried out mournfully and joyfully. The prince immediately took his mother's letter, held it to his head in reverence, opened it, and read it. He learned that his parents were weeping day and night, missing him, and had lost their sight. English version: At that time, the prince immediately wrote a letter, explaining the situation to his parents in detail. He then tied the letter to the goose's neck, and the goose joyfully flew back to Benares. The parents received the prince's letter, and they were overjoyed, praising him endlessly. They fully understood that the prince had been harmed by an evil friend, who had stolen his jewel, causing him endless suffering. The parents immediately bound the evil friend's hands and feet with shackles, chained his neck, and locked him in prison.

。遣使往告利師䟦王：『汝今云何擁遮太子，令我憂苦？』利師䟦王聞是語已，心生恐怖，即嚴服太子，送著界上。太子遣使往白利師䟦王：『善友從大海歸。爾時利師䟦王作倡伎樂，前後導從，掃灑燒香，懸繒幡蓋，捶鐘鳴鼓，遠迎太子，還至宮中，以女娉之，遣送往詣波羅奈國。』父母聞太子歸，歡喜無量，乘大名象，作倡伎樂，掃灑燒香，懸繒幡蓋，遠迎太子。國上人民，男夫女婦，聞太子入于大海，安隱還歸，歡喜無量，亦皆出迎。善友太子前為父母頭面禮足。王與夫人目瞑，不見太子形容，以手捫摸：『汝是我子善友非耶？父母念汝，憂苦如是。』太子問訊父母起居訖竟，舉手高聲報謝諸小國王及諸群臣國土人民一切大眾，而作是言：『苦屈大眾，從是還歸。』善友太子白父王言：『我弟惡友今在何處？』王言：『汝不須問訊。如是惡人，今在牢獄，不可放也。』善友太子言：『愿放惡友，得與相見。』如是言至三，王不忍拒，便開獄門。

「爾時惡友手腳杻械頸項枷鎖，往見善友。兄見如是，上白父母：『為弟脫于枷鎖。』脫枷鎖已，即前抱持，善言誘喻，軟語問訊：『汝極勞苦耶？汝持我寶珠，今在何處？』如是至三，而方報言：『在彼土中。』善友太子還得寶珠，往父母前，跪燒妙香，即咒誓言：『此寶珠是如意寶者，令我父母兩目明凈如故。』作是愿已，尋時平復。父母得見其子，歡喜踴躍，慶幸無量。

「爾時善友太子于月十五日朝，凈自澡浴，著鮮凈衣，燒妙寶香

現代漢語譯本：於是派遣使者去告訴利師䟦王：『你現在為何要阻攔太子，讓我如此憂愁痛苦？』利師䟦王聽到這話后，心中感到恐懼，立即為太子準備好行裝，將他送到了邊界上。太子派遣使者去告訴利師䟦王：『我的好友從大海回來了。』當時，利師䟦王安排歌舞伎樂，前後引導，灑掃道路，焚香，懸掛綵帶幡蓋，敲鐘擊鼓，遠遠地迎接太子，回到宮中，並將女兒嫁給他，然後送他前往波羅奈國。』父母聽說太子回來了，歡喜得無法形容，乘坐著有名的大象，安排歌舞伎樂，灑掃道路，焚香，懸掛綵帶幡蓋，遠遠地迎接太子。國內的百姓，無論男女老少，聽說太子進入大海后平安歸來，都歡喜得無法形容，也紛紛出來迎接。善友太子走到父母面前，頭面觸地行禮。國王和王后眼睛失明，看不見太子的容貌，只能用手撫摸：『你真的是我的兒子善友嗎？父母思念你，憂愁痛苦到了這種地步。』太子問候父母起居完畢后，舉起手高聲向各位小國王、各位大臣、國土人民以及所有大眾表示感謝，並說道：『讓大家受苦了，我從這裡回來了。』善友太子對父王說：『我的弟弟惡友現在在哪裡？』國王說：『你不用問他。像他這樣的惡人，現在還在牢獄裡，不能放出來。』善友太子說：『希望放了惡友，讓我能和他相見。』這樣說了三次，國王不忍心拒絕，就打開了牢門。 現代漢語譯本：『當時，惡友手腳戴著鐐銬，脖子上戴著枷鎖，前去見善友。哥哥看到他這樣，就稟告父母：『為弟弟解開枷鎖。』解開枷鎖后，立刻上前抱住他，用好言好語勸慰，輕聲細語地問候：『你很辛苦吧？你拿著我的寶珠，現在在哪裡？』這樣問了三次，他才回答說：『在那片土地裡。』善友太子找回了寶珠，來到父母面前，跪下焚燒妙香，然後發誓說：『如果這顆寶珠是如意寶，就讓我的父母雙眼恢復光明。』發完這個願望后，父母的眼睛立刻恢復了光明。父母看到自己的兒子，歡喜雀躍，慶幸不已。 現代漢語譯本：『當時，善友太子在十五日早上，自己沐浴乾淨，穿上乾淨的衣服，焚燒珍貴的香料。

English version: Then he sent a messenger to tell King Lisipo: 『Why are you now obstructing the prince, causing me such sorrow and suffering?』 King Lisipo, upon hearing this, felt fear in his heart and immediately prepared the prince's attire, sending him to the border. The prince sent a messenger to tell King Lisipo: 『My good friend has returned from the sea.』 At that time, King Lisipo arranged for music and dance, leading the way, sweeping the roads, burning incense, hanging banners and canopies, striking bells and drums, welcoming the prince from afar, and bringing him back to the palace. He then married his daughter to him and sent him to the country of Varanasi. When the parents heard that the prince had returned, they were overjoyed beyond measure. They rode on a famous elephant, arranged for music and dance, swept the roads, burned incense, hung banners and canopies, and welcomed the prince from afar. The people of the country, men and women, young and old, upon hearing that the prince had entered the sea and returned safely, were overjoyed beyond measure and came out to welcome him. Prince Good Friend went before his parents and bowed his head to the ground. The king and queen, being blind, could not see the prince's appearance, so they could only feel him with their hands: 『Are you truly my son, Good Friend? Your parents have been thinking of you, suffering such sorrow.』 After the prince had inquired about his parents' well-being, he raised his hand and loudly thanked the various small kings, ministers, people of the land, and all the masses, saying: 『You have all suffered, I have returned from here.』 Prince Good Friend said to his father the king: 『Where is my brother, Evil Friend, now?』 The king said: 『You need not ask about him. Such an evil person is still in prison and cannot be released.』 Prince Good Friend said: 『I wish to release Evil Friend so that I can see him.』 After saying this three times, the king could not bear to refuse and opened the prison door. English version: 『At that time, Evil Friend, with shackles on his hands and feet and a yoke on his neck, went to see Good Friend. When the elder brother saw him like this, he reported to his parents: 『Release my brother from his shackles.』 After the shackles were removed, he immediately embraced him, comforted him with kind words, and gently inquired: 『Have you suffered much? Where is the precious pearl you took from me?』 After asking this three times, he finally replied: 『It is in that land.』 Prince Good Friend retrieved the precious pearl, went before his parents, knelt down, burned fragrant incense, and then made a vow: 『If this pearl is a wish-fulfilling jewel, may my parents' eyes be restored to their former clarity.』 After making this wish, their eyes were immediately restored. The parents, seeing their son, were overjoyed and celebrated without measure. English version: 『At that time, Prince Good Friend, on the morning of the fifteenth day of the month, bathed himself clean, put on fresh clothes, and burned precious incense.

。于高樓觀上，手捉香爐，頭面頂禮摩尼寶珠，立誓願言：『我為閻浮提一切眾生故，忍太辛苦，求是寶珠。』爾時東方有大風起，吹去雲霧，虛空之中皎然明凈，並閻浮提所有糞穢、大小便利、灰土、草莽，涼風動已，皆令清凈。以珠威德，于閻浮提遍雨成熟自然粳米，香甘軟細，色味具足，溝渠盈滿，積至於膝；次雨名衣、上服、珠環、釵釧；次雨金銀七寶，眾妙伎樂。舉要言之，一切眾生所須樂具，皆悉充足。菩薩修大慈悲，行檀波羅蜜，給足眾生一切樂具，其事如是。」

佛告阿難：「爾時波羅奈大王者，今現我父悅頭檀是；爾時母者，今現我母摩耶夫人是；爾時惡友太子者，今提婆達多是；爾時善友太子者，今我身是。阿難！提婆達多過去世時，常懷噁心，毀害於我。而我以忍辱力，常念施恩，因乃得濟，況今成佛？」

佛說此法時，無量百千人得須陀洹果乃至阿羅漢果；復有無量百千人皆發阿耨多羅三藐三菩提心；乃至無量百千眾生皆發聲聞辟支佛心。

阿難白佛言：「當何名此經？云何奉持？」

佛言：「此經名『佛報恩方便給足一切眾生』。」

眾會聞經，歡喜作禮而去。

複次，提婆達多雖復隨佛出家，嫉妒情深，規望利養。雖復能多讀誦六萬香象經，而不能免阿鼻地獄罪。是人與阿阇世王共為親善，心相愛念，信用其言。時提婆達多報阿阇世王言：「汝可作新王，我亦欲作新佛。」阿阇世報言：「此事不然。父王存在。」提婆達多言：「汝應除之；我亦欲滅佛

現代漢語譯本：在（那座）高樓上，（他）手持香爐，頭面頂禮摩尼寶珠，立下誓願說：『我爲了閻浮提一切眾生的緣故，忍受極大的辛苦，求取這顆寶珠。』當時東方颳起大風，吹散雲霧，天空變得皎潔明凈，並且閻浮提所有糞便、大小便、灰塵、草莽，被涼風吹動后，都變得清凈。憑藉寶珠的威德，在閻浮提遍降成熟的天然粳米，香甜軟糯，色香味俱全，溝渠都滿了，堆積到膝蓋那麼高；接著降下名貴的衣服、上等的服裝、珠環、釵釧；然後降下金銀七寶，各種美妙的樂器。總而言之，一切眾生所需要的快樂用具，都完全充足。菩薩修習大慈悲，行佈施波羅蜜，給予眾生一切快樂用具，事情就是這樣。 佛告訴阿難：『當時波羅奈的大王，現在就是我的父親悅頭檀；當時的母親，現在就是我的母親摩耶夫人；當時的惡友太子，現在就是提婆達多；當時的善友太子，現在就是我自身。阿難！提婆達多在過去世時，常常懷有噁心，想要毀壞傷害我。而我以忍辱的力量，常常想著施恩於他，因此才得以度過難關，更何況現在我已經成佛了呢？』 佛說此法時，無數百千人證得須陀洹果乃至阿羅漢果；又有無數百千人發起了阿耨多羅三藐三菩提心；乃至無數百千眾生都發起了聲聞辟支佛心。 阿難問佛說：『這部經應當叫什麼名字？我們應當如何奉持？』 佛說：『這部經名為《佛報恩方便給足一切眾生》。』 大眾聽聞此經，歡喜作禮后離去。 再說，提婆達多雖然跟隨佛出家，但嫉妒心很深，貪圖名利供養。雖然能夠誦讀六萬部《香象經》，卻不能免除阿鼻地獄的罪過。這個人與阿阇世王關係親密，互相愛慕，信任他的話。當時提婆達多對阿阇世王說：『你可以做新國王，我也想做新佛。』阿阇世王回答說：『這件事不行。父王還在。』提婆達多說：『你應該除掉他；我也想滅掉佛。』

English version: On the high tower, he held a censer in his hand, bowed his head and face to the Mani pearl, and made a vow, saying: 'For the sake of all sentient beings in Jambudvipa, I endure great hardship to seek this pearl.' At that time, a great wind arose from the east, blowing away the clouds and mist, making the sky clear and bright. Moreover, all the filth, excrement, dust, and weeds in Jambudvipa were cleansed by the cool breeze. By the power of the pearl, ripe natural japonica rice rained down all over Jambudvipa, fragrant, sweet, soft, and fine, with perfect color and taste, filling the ditches and piling up to the knees. Then, precious clothes, fine garments, pearl rings, and hairpins rained down; then, gold, silver, seven treasures, and various wonderful musical instruments rained down. In short, all the joyful necessities that all sentient beings needed were fully provided. The Bodhisattva practiced great compassion, performed the Dana Paramita, and provided all sentient beings with all joyful necessities. This is how it was done. The Buddha told Ananda: 'The great king of Varanasi at that time is now my father, Suddhodana; the mother at that time is now my mother, Queen Maya; the evil friend prince at that time is now Devadatta; the good friend prince at that time is now myself. Ananda! Devadatta in his past lives always harbored evil intentions, wanting to destroy and harm me. But I, with the power of patience, always thought of bestowing kindness upon him, and thus was able to overcome difficulties. How much more so now that I have become a Buddha?' When the Buddha spoke this Dharma, countless hundreds and thousands of people attained the Srotaapanna fruit up to the Arhat fruit; and countless hundreds and thousands of people aroused the Anuttara-samyak-sambodhi mind; and even countless hundreds and thousands of sentient beings aroused the Pratyekabuddha mind. Ananda asked the Buddha: 'What should this sutra be called? How should we uphold it?' The Buddha said: 'This sutra is called 'The Buddha's Method of Repaying Kindness by Providing for All Sentient Beings'.' The assembly, having heard the sutra, rejoiced, bowed, and departed. Furthermore, although Devadatta followed the Buddha to leave home, his jealousy was deep, and he coveted fame and offerings. Although he could recite 60,000 'Fragrant Elephant Sutras', he could not escape the sin of Avici Hell. This person was close to King Ajatasatru, they loved each other, and trusted his words. At that time, Devadatta said to King Ajatasatru: 'You can become the new king, and I also want to become the new Buddha.' Ajatasatru replied: 'This is not possible. My father is still alive.' Devadatta said: 'You should remove him; I also want to destroy the Buddha.'

。然後新王、新佛教化眾生，不亦快乎？」

時阿阇世即隨其言，斷父王命，王波羅奈國。提婆達多報阿阇世王言：「我欲毀害如來。」阿阇世言：「如來有大神力，豫知人之所念，汝今云何乃能加害？如來兼有諸大弟子——舍利弗、大目揵連、欽婆羅、阿㝹樓馱等。」提婆達多報阿阇世言：「王今助我。」阿阇世言：「何所作為？」答言：「大王！當立制限，不聽施諸比丘衣被飲食。」阿阇世王遍宣令言：「若有施諸比丘衣被飲食者，當斷汝手足。」是諸大弟子一切大眾共佛住耆阇崛山，次第乞食，了不能得，一日乃至七日。舍利弗諸大弟子等皆以神力，而往諸方求衣乞食。

時提婆達多白阿阇世王言：「佛諸大弟子等，今皆不在。如來單獨一身。王可遣信，往請如來。若入宮城，即當以酒飲五百大惡黑象，極令奔醉。佛若受請來入城者，當放大醉象，而踏殺之。」

時阿阇世王遣使往請如來。佛與五百阿羅漢即受王請，前入王舍城。爾時阿阇世王即放五百醉象，奔逸搪揬，樹木摧折，墻壁崩倒，哮嚇大吼，向于如來。時五百阿羅漢皆大恐怖，踴在空中，徘徊佛上。爾時阿難圍繞如來，恐怖不能得去。爾時如來以慈悲力，即舉右手，於五指頭出五師子，開口哮吼，五百醉象恐怖躄地。爾時如來，大眾圍繞，前入王宮。時阿阇世王即出奉迎，請佛令坐；佛即坐已，求哀懺悔，白佛言：「世尊！非是我過，提婆達多耳。」

佛告大王：「我亦知之。提婆達多常欲毀害，非適今也。過去世時亦常欲毀害我。我以慈悲力，乃能得濟

『然後新王、新的佛教教化眾生，不也是一件快樂的事嗎？』 當時阿阇世就聽從了他的話，殺害了他的父王，統治了波羅奈國。提婆達多告訴阿阇世王說：『我想要毀壞如來。』阿阇世說：『如來有大神力，預先知道人們的想法，你現在怎麼能加害他呢？如來還有許多大弟子——舍利弗、大目犍連、欽婆羅、阿那律等。』提婆達多告訴阿阇世說：『大王現在幫助我。』阿阇世說：『要做什麼？』回答說：『大王！應當設立禁令，不準許佈施給比丘衣服和食物。』阿阇世王就普遍宣告說：『如果有佈施給比丘衣服和食物的人，就砍斷他的手腳。』這些大弟子和所有大眾都和佛陀住在耆阇崛山，依次乞食，卻不能得到，一天乃至七天。舍利弗等大弟子都用神通，前往各處求衣乞食。 當時提婆達多告訴阿阇世王說：『佛陀的那些大弟子們，現在都不在。如來獨自一人。大王可以派人送信，去請如來。如果他進入宮城，就用酒灌醉五百頭大惡黑象，讓它們極度狂奔。佛陀如果接受邀請來到城裡，就放出這些醉象，踩踏殺死他。』 當時阿阇世王派使者去請如來。佛陀和五百阿羅漢就接受了國王的邀請，前往王舍城。那時阿阇世王就放出五百頭醉象，奔跑衝撞，樹木被摧毀，墻壁倒塌，發出巨大的吼叫聲，衝向如來。當時五百阿羅漢都非常恐懼，跳到空中，在佛陀上方盤旋。當時阿難圍繞在如來身邊，恐懼得無法離開。當時如來用慈悲的力量，舉起右手，從五個指頭中出現五隻獅子，張開嘴巴吼叫，五百頭醉象都嚇得癱倒在地。當時如來，被大眾圍繞著，進入了王宮。當時阿阇世王就出來迎接，請佛陀坐下；佛陀坐下後，求饒懺悔，對佛陀說：『世尊！這不是我的過錯，是提婆達多幹的。』 佛陀告訴國王說：『我也知道。提婆達多常常想要毀壞我，不是現在才這樣。過去世的時候也常常想要毀壞我。我用慈悲的力量，才能夠得救。』

'Then the new king, with the new Buddhism, will convert all beings, wouldn't that be wonderful?' At that time, Ajatasatru followed his words, killed his father, and ruled the kingdom of Varanasi. Devadatta told King Ajatasatru, 'I want to destroy the Tathagata.' Ajatasatru said, 'The Tathagata has great divine power and knows people's thoughts in advance. How can you harm him? The Tathagata also has many great disciples—Sariputra, Maudgalyayana, Kimbila, Aniruddha, and others.' Devadatta told Ajatasatru, 'Your Majesty, help me now.' Ajatasatru said, 'What do you want to do?' He replied, 'Your Majesty! You should establish a restriction, not allowing alms of clothing and food to be given to the monks.' King Ajatasatru then proclaimed everywhere, 'If anyone gives clothing and food to the monks, their hands and feet will be cut off.' These great disciples and all the assembly were living with the Buddha on Mount Gijjhakuta, begging for food in turn, but they could not obtain any, for one day, even up to seven days. Sariputra and the other great disciples all used their divine powers to go to various places to seek clothing and food. At that time, Devadatta said to King Ajatasatru, 'The Buddha's great disciples are all absent now. The Tathagata is alone. Your Majesty can send a message to invite the Tathagata. If he enters the palace, then we will intoxicate five hundred large, evil black elephants with wine, making them extremely drunk and rampage. If the Buddha accepts the invitation and comes to the city, we will release these drunken elephants to trample him to death.' At that time, King Ajatasatru sent messengers to invite the Tathagata. The Buddha and five hundred Arhats accepted the king's invitation and went to Rajagriha. Then King Ajatasatru released five hundred drunken elephants, which ran wildly, smashing trees, collapsing walls, and roaring loudly as they charged towards the Tathagata. At that time, the five hundred Arhats were all terrified, leaping into the air and hovering above the Buddha. At that time, Ananda was surrounding the Tathagata, too frightened to leave. Then the Tathagata, with his power of compassion, raised his right hand, and from the tips of his five fingers emerged five lions, opening their mouths and roaring, causing the five hundred drunken elephants to collapse to the ground in terror. Then the Tathagata, surrounded by the assembly, entered the palace. Then King Ajatasatru came out to greet him, inviting the Buddha to sit down; after the Buddha sat down, he begged for forgiveness and repented, saying to the Buddha, 'World Honored One! This is not my fault, it was Devadatta who did it.' The Buddha told the king, 'I also know. Devadatta has always wanted to destroy me, not just now. In past lives, he also often wanted to destroy me. It is through my power of compassion that I was able to be saved.'

爾時阿阇世王叉手，前白佛言：「世尊！提婆達多過去世時毀害如來，其事云何？」

佛言：「諦聽！吾當為汝分別解說。乃往過去不可計劫，有大國王憘食雁肉，使一獵師常網捕雁。時有五百群雁從北方來，飛空南過，中有雁王墮落網中。爾時獵師心大歡喜，即出草庵，欲取殺之。時有一雁，悲鳴吐血，徘徊不去。爾時獵師彎弓欲射，不避弓矢，目不暫舍，即鼓兩翅，來投雁王。五百群雁，徘徊虛空，亦復不去。爾時獵師見此一雁，悲鳴吐血，顧戀如是。爾時獵師作是念言：『鳥獸尚能共相戀慕，不惜身命，其事如是。我今當以何心，而殺是雁王？』尋時開網，放使令去。爾時一雁悲鳴歡喜，鼓翅隨逐，五百群雁，前後圍繞，飛空而去。爾時獵師即白大王：『網得一雁王，應送王廚，供辦飲食。而見一雁，悲鳴吐血，不避弓矢，徘徊不去。時念此雁，尋放雁王，五百隨從，前後圍繞，飛空而去。』爾時大王聞是語已，心意慘然，尋發慈心：『鳥獸共相愛念，護惜他命，其事如是。』爾時大王即斷雁肉，誓不復捕。

「大王！當知爾時王者，今大王身是；爾時獵師者，今提婆達多是；爾時一雁悲鳴吐血者，今阿難是；爾時五百群雁者，今五百阿羅漢是；爾時雁王者，今我身是。

「爾時阿難心生顧戀，如本不異；爾時五百阿羅漢飛騰虛空，亦如本不異；爾時提婆達多常欲毀害於我，我以慈悲力故，因乃得濟。」

說是法時，無量百千人或得初果乃至四果，或發阿耨多羅三藐三菩提心，乃至聲聞、辟支佛心

當時，阿阇世王合起雙手，走到佛前稟告說：『世尊！提婆達多在過去世曾經毀壞傷害如來，這件事是怎樣的呢？』 佛說：『仔細聽！我當爲你分別解說。在過去不可計數的劫數之前，有一位大國王喜歡吃雁肉，就讓一個獵人經常去設網捕捉雁。當時有五百群大雁從北方飛來，在空中向南飛過，其中有一隻雁王掉進了網裡。當時獵人心裡非常高興，就走出草菴，想要去把它殺死。這時有一隻大雁，悲傷地鳴叫著，吐著血，徘徊不去。當時獵人拉開弓想要射它，它不躲避弓箭，眼睛片刻不離開雁王，就拍打著翅膀，飛向雁王。五百群大雁，在空中徘徊，也不離去。當時獵人看到這隻大雁，悲傷地鳴叫著，吐著血，如此顧戀著雁王。當時獵人這樣想：『鳥獸尚且能夠互相愛戀，不惜自己的性命，事情是這樣的。我現在應當用什麼樣的心，去殺死這隻雁王呢？』隨即打開網，放它離開。當時那隻大雁悲鳴著歡喜，拍打著翅膀跟隨著，五百群大雁，前後圍繞著，飛空而去。當時獵人就稟告大王說：『我網到了一隻雁王，應該送到王宮的廚房，用來準備飲食。但是看到一隻大雁，悲傷地鳴叫著，吐著血，不躲避弓箭，徘徊不去。當時想到這隻大雁，就放了雁王，五百隻大雁跟隨在後，前後圍繞著，飛空而去。』當時大王聽到這些話后，心裡感到悲傷，隨即生起了慈悲之心：『鳥獸尚且互相愛戀，保護珍惜其他生命，事情是這樣的。』當時大王就斷絕了吃雁肉的習慣，發誓不再捕捉大雁。 『大王！應當知道當時的那位國王，就是現在的大王您；當時的那位獵人，就是現在的提婆達多；當時那隻悲鳴吐血的大雁，就是現在的阿難；當時的那五百群大雁，就是現在的五百阿羅漢；當時的那隻雁王，就是現在的我。 『當時阿難心生顧戀，和原來一樣沒有改變；當時五百阿羅漢飛騰在空中，也和原來一樣沒有改變；當時提婆達多常常想要毀壞傷害我，我因為慈悲的力量，才得以度過難關。』 在宣說這個佛法的時候，無數百千人有的證得了初果乃至四果，有的發起了無上正等正覺之心，乃至聲聞、辟支佛之心。

At that time, King Ajatasatru, with his hands clasped, approached the Buddha and said, 'World Honored One! Devadatta harmed the Tathagata in past lives. What is the story of that?' The Buddha said, 'Listen carefully! I will explain it to you in detail. In the immeasurable past kalpas, there was a great king who loved to eat goose meat, and he had a hunter who would often set nets to catch geese. At that time, five hundred flocks of geese came flying from the north, passing south through the sky. Among them, a goose king fell into the net. The hunter was very happy and came out of his hut, intending to kill it. At this time, a goose, crying sadly and spitting blood, lingered and would not leave. The hunter drew his bow to shoot it, but it did not avoid the arrows, its eyes never leaving the goose king. It flapped its wings and flew towards the goose king. The five hundred flocks of geese hovered in the sky and did not leave either. When the hunter saw this goose, crying sadly and spitting blood, so attached to the goose king, he thought, 'Even birds and beasts can love each other and not cherish their own lives. It is like this. With what kind of heart should I kill this goose king?' He immediately opened the net and let it go. At that time, the goose cried out in joy, flapped its wings and followed, and the five hundred flocks of geese surrounded it, flying away into the sky. The hunter then reported to the king, 'I caught a goose king in my net, which should be sent to the royal kitchen to prepare food. But I saw a goose, crying sadly and spitting blood, not avoiding the arrows, and lingering. Thinking of this goose, I released the goose king, and five hundred geese followed, surrounding it, and flew away into the sky.' When the king heard these words, he felt sorrowful and immediately developed a compassionate heart: 'Even birds and beasts love each other and protect and cherish other lives. It is like this.' At that time, the king stopped eating goose meat and vowed never to hunt geese again. 'Great King! You should know that the king at that time is the present king, you; the hunter at that time is the present Devadatta; the goose crying sadly and spitting blood at that time is the present Ananda; the five hundred flocks of geese at that time are the present five hundred Arhats; and the goose king at that time is the present me.' 'At that time, Ananda's heart was filled with attachment, just as it was originally; at that time, the five hundred Arhats flew in the sky, just as they were originally; at that time, Devadatta always wanted to harm me, but because of the power of my compassion, I was able to overcome the difficulties.' When this Dharma was being preached, countless hundreds and thousands of people either attained the first fruit up to the fourth fruit, or developed the mind of Anuttara-samyak-sambodhi, and even the minds of Sravakas and Pratyekabuddhas.

「複次，提婆達多噁心不息，而作是念：『我今應當長養十指爪甲，極令長利，于爪甲下涂以毒藥。往如來所，頭面接足禮時，我當以十指甲抓足趺上，毒藥入體，其必喪命。』作是念已，如所思惟，往如來所，頭面作禮，以手接足。爾時毒藥變成甘露，于如來身竟無所為。

「複次，提婆達多既不果愿，復作是念：『如來今者坐耆阇崛山下。我今應當上山，頭頂上排山上石下，斷其命根。』作是念已，上山排石，傷佛足指。我慈悲心，怨親同等。

「複次，提婆達多，過去久遠不可計劫，爾時有佛，出興於世，號曰應現如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛滅度后，于像法中，有一坐禪比丘，獨住林中。爾時比丘嘗患蟣虱，即便共虱而作約言：『我若坐禪，汝宜默然隱身寂住。』其虱如法。於後一時，有一土蚤來至虱邊，問言：『汝云何身體肌肉肥盛？』虱言：『我所依主人常修禪定，教我飲食時節。我如法飲食故，所以身體鮮肥。』蚤言：『我亦欲修習其法。』虱言：『能爾隨意。』爾時比丘尋便坐禪。爾時土蚤聞血肉香，即便食啖。

「爾時比丘心生苦惱，即便脫衣，以火燒之。」

佛言：「爾時坐禪比丘者，今迦葉佛是；爾時土蚤者，今提婆達多是；爾時虱者，今我身是。提婆達多為利養故，毀害於我。乃至今日成佛，亦為利養，出佛身血，生入地獄。提婆達多常懷噁心，毀害如來，若說其事，窮劫不盡，而如來常以慈悲力，愍而哀傷

『再說，提婆達多惡念不止，又想：『我應該把十個手指甲留長，讓它們變得非常鋒利，然後在指甲下塗上毒藥。去到如來那裡，頭面接足行禮時，我就用十個指甲抓他的腳背，毒藥進入身體，他必定喪命。』這樣想后，就按照所想的，去到如來那裡，頭面接足行禮，用手去接觸他的腳。當時毒藥變成了甘露，對如來的身體竟然沒有任何傷害。 『再說，提婆達多既然沒有達到目的，又想：『如來現在坐在耆阇崛山下。我應該上山，從頭頂上推下山上的石頭，斷絕他的性命。』這樣想后，就上山推石頭，傷到了佛的腳趾。我的慈悲心，對待怨恨的人和親近的人都是一樣的。 『再說，提婆達多，在過去很久遠不可計量的劫數之前，那時有一尊佛，出現於世，號為應現如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛滅度后，在像法時期，有一位坐禪的比丘，獨自住在林中。當時這位比丘常常被虱子困擾，就和虱子約定說：『我如果坐禪，你們就應該安靜地躲藏起來。』虱子也照做了。後來有一天，有一隻跳蚤來到虱子旁邊，問道：『你為什麼身體肌肉這麼肥壯？』虱子說：『我所依附的主人常常修習禪定，教我按時進食。我按照規定進食，所以身體才這麼肥壯。』跳蚤說：『我也想修習這種方法。』虱子說：『你能做到就隨意吧。』當時比丘隨即開始坐禪。當時跳蚤聞到血肉的香味，就立刻開始啃食。 『當時比丘心中感到痛苦，就脫下衣服，用火燒掉了。』 佛說：『當時坐禪的比丘，就是現在的迦葉佛；當時的跳蚤，就是現在的提婆達多；當時的虱子，就是我現在的身體。提婆達多爲了利益供養，毀壞傷害我。乃至今日成佛，也爲了利益供養，使佛身出血，墮入地獄。提婆達多常常懷著噁心，毀壞傷害如來，如果說他的事蹟，窮盡劫數也說不完，而如來常常用慈悲的力量，憐憫哀傷他。』

'Furthermore, Devadatta's evil intentions did not cease, and he thought: 'I should grow my ten fingernails long, making them extremely sharp, and then apply poison under the nails. When I go to the Tathagata and bow my head to his feet, I will scratch his instep with my ten fingernails, the poison will enter his body, and he will surely die.' Having thought this, he acted as he had planned, going to the Tathagata, bowing his head to his feet, and touching his feet with his hands. At that time, the poison turned into nectar, and it did no harm to the Tathagata's body. 'Furthermore, since Devadatta's wish was not fulfilled, he thought again: 'The Tathagata is now sitting at the foot of Mount Gṛdhrakūṭa. I should go up the mountain and push a rock down from the top of the mountain, severing his life force.' Having thought this, he went up the mountain and pushed a rock, injuring the Buddha's toe. My compassionate heart treats enemies and loved ones equally. 'Furthermore, Devadatta, in the immeasurable past eons, there was a Buddha who appeared in the world, named the Tathagata, worthy of offerings, perfectly enlightened, endowed with knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, Buddha, World Honored One. After the Buddha's passing, during the Dharma-resembling age, there was a meditating monk who lived alone in the forest. At that time, the monk was often troubled by lice, so he made an agreement with the lice, saying: 'If I meditate, you should quietly hide yourselves.' The lice complied. Later, one day, a flea came to the lice and asked: 'Why is your body so plump and fleshy?' The lice said: 'My master, whom I rely on, often practices meditation and teaches me to eat at the right times. I eat according to the rules, so my body is plump and healthy.' The flea said: 'I also want to practice this method.' The lice said: 'If you can, then do as you wish.' At that time, the monk immediately began to meditate. At that time, the flea smelled the scent of blood and flesh, and immediately began to devour it. 'At that time, the monk felt pain in his heart, so he took off his clothes and burned them with fire.' The Buddha said: 'The meditating monk at that time was the present Kāśyapa Buddha; the flea at that time was the present Devadatta; the lice at that time were my present body. Devadatta, for the sake of gain and offerings, harmed and injured me. Even today, having become a Buddha, he still, for the sake of gain and offerings, caused the Buddha's blood to flow, and fell into hell. Devadatta always harbors evil intentions, harming and injuring the Tathagata. If one were to recount his deeds, it would not be exhausted even in countless eons, while the Tathagata always uses the power of compassion to pity and grieve for him.'

。我以值遇提婆達多故，速得成佛，念其恩故，常垂慈愍。」

爾時如來即遣阿難往到地獄，問訊提婆達多：「苦可忍不？」

爾時阿難受如來教，至地獄門外，問牛頭阿傍言：「為我喚提婆達多。」

牛頭阿傍言：「汝問何佛提婆達多？過去諸佛皆有提婆達多。」

阿難言：「我喚釋迦牟尼佛提婆達多。」爾時牛頭阿傍即語提婆達多：「阿難在外，欲得相見。」

提婆達多即言：「善來阿難！如來猶能憐念於我耶？」

阿難言：「如來遣我問訊，苦痛可堪忍不？」

提婆達多言：「我處阿鼻地獄，猶如比丘入三禪樂。」

佛言：「菩薩摩訶薩修大方便，引接眾生。其受生死無量大苦，不以為患。若有人言提婆達多實是惡人，入阿鼻獄者，無有是處。」如來爾時即為大眾顯發提婆達多微密妙行大方便。

時無量百千菩薩得無生法忍；無量百千人發阿耨多羅三藐三菩提心；無量百千人得須陀洹果乃至阿羅漢道。虛空神天雨眾天華，遍覆大眾，作天伎樂，放大光明，贊言：「善哉！如來所說法，未曾有也。」

一切大眾聞佛說法，頭面作禮，歡喜而去。

大方便佛報恩經卷第五

慈品第七

現代漢語譯本：'我因為值遇提婆達多，才能迅速成佛，感念他的恩德，我常常對他慈悲憐憫。' 現代漢語譯本：'這時，如來就派遣阿難前往地獄，慰問提婆達多：『痛苦還能忍受嗎？』 現代漢語譯本：'當時，阿難接受如來的教誨，來到地獄門外，問牛頭阿傍說：『請你為我叫一下提婆達多。』 現代漢語譯本：'牛頭阿傍說：『你問的是哪位佛的提婆達多？過去諸佛都有提婆達多。』 現代漢語譯本：'阿難說：『我叫的是釋迦牟尼佛的提婆達多。』當時，牛頭阿傍就告訴提婆達多：『阿難在外面，想要見你。』 現代漢語譯本：'提婆達多立刻說：『阿難，你來得好！如來還能夠憐憫我嗎？』 現代漢語譯本：'阿難說：『如來派遣我來慰問你，痛苦還能忍受嗎？』 現代漢語譯本：'提婆達多說：『我身處阿鼻地獄，感覺就像比丘進入三禪的快樂一樣。』 現代漢語譯本：'佛說：『菩薩摩訶薩修習大方便法門，引導接引眾生。他們承受無量生死大苦，不以為患。如果有人說提婆達多真是惡人，墮入阿鼻地獄，那是不可能的。』如來當時就為大眾揭示了提婆達多微妙隱秘的修行和大方便法門。 現代漢語譯本：'當時，無數百千菩薩證得無生法忍；無數百千人發起阿耨多羅三藐三菩提心；無數百千人證得須陀洹果乃至阿羅漢道。虛空中的神天降下各種天花，遍佈大眾，演奏天樂，放出大光明，讚歎說：『太好了！如來所說的法，真是前所未有啊！』 現代漢語譯本：'一切大眾聽聞佛的說法，都頂禮膜拜，歡喜而去。' 現代漢語譯本：'《大方便佛報恩經》卷第四' 現代漢語譯本：'《大正藏》第03冊 No. 0156 《大方便佛報恩經》' 現代漢語譯本：'《大方便佛報恩經》卷第五' 現代漢語譯本：'失譯人名在後漢錄' 現代漢語譯本：'慈品第七' 現代漢語譯本：'這時，世尊被大眾圍繞，供養恭敬，尊重讚歎。'

English version: 'Because I encountered Devadatta, I was able to quickly achieve Buddhahood. Remembering his kindness, I always extend compassion and pity towards him.' English version: 'At that time, the Tathagata immediately sent Ananda to the hells to inquire after Devadatta: 『Can you bear the suffering?』 English version: 'Then, Ananda, receiving the Tathagata』s instruction, arrived at the gate of hell and asked the ox-headed Yama: 『Please call Devadatta for me.』 English version: 'The ox-headed Yama said: 『Which Buddha』s Devadatta are you asking about? All past Buddhas had a Devadatta.』 English version: 'Ananda said: 『I am calling for Shakyamuni Buddha』s Devadatta.』 At that time, the ox-headed Yama told Devadatta: 『Ananda is outside and wishes to see you.』 English version: 'Devadatta immediately said: 『Welcome, Ananda! Is the Tathagata still able to have compassion for me?』 English version: 'Ananda said: 『The Tathagata sent me to inquire after you. Can you bear the pain?』 English version: 'Devadatta said: 『Being in Avici Hell, I feel like a Bhikkhu entering the joy of the third dhyana.』 English version: 'The Buddha said: 『Bodhisattva Mahasattvas cultivate great skillful means to guide and lead sentient beings. They endure immeasurable suffering of birth and death without considering it a problem. If someone says that Devadatta is truly evil and has fallen into Avici Hell, that is not the case.』 At that time, the Tathagata revealed to the assembly Devadatta』s subtle and secret practices and great skillful means. English version: 'At that time, countless hundreds of thousands of Bodhisattvas attained the forbearance of the non-arising of dharmas; countless hundreds of thousands of people generated the mind of Anuttara-samyak-sambodhi; countless hundreds of thousands of people attained the fruit of Srotaapanna, up to the path of Arhat. The gods in the sky rained down various heavenly flowers, covering the assembly, played heavenly music, emitted great light, and praised: 『Excellent! The Dharma spoken by the Tathagata is unprecedented!』 English version: 'All the assembly, hearing the Buddha』s teaching, bowed their heads in reverence and departed with joy.' English version: 'The Fourth Scroll of the Great Skillful Means Buddha』s Sutra of Gratitude' English version: 'The Taisho Tripitaka, Vol. 03, No. 0156, The Great Skillful Means Buddha』s Sutra of Gratitude' English version: 'The Fifth Scroll of the Great Skillful Means Buddha』s Sutra of Gratitude' English version: 'The name of the translator is lost, recorded in the Later Han Dynasty' English version: 'Chapter Seven on Compassion' English version: 'At that time, the World Honored One was surrounded by the assembly, who made offerings, paid respect, honored, and praised him.'

。爾時如來游于無量甚深行處，欲拔眾生三有劇苦；欲發五蓋，並解十纏；欲令一切眾生俱得解脫，安處無為，即為開示二種福田：一者，有作福田；二者，無作福田。所謂父母及與師長，諸佛法僧及諸菩薩，一切眾生修供得福，進可成道。

爾時世尊告舍利弗，大弟子等諸大智慧：「汝等當知，如來不久當取涅槃。」時舍利弗聞是語已，身諸肢節，痛如針刺，憂愁懊惱，悶絕躄地，以冷水灑面，良久乃穌。即起合掌，以偈嘆佛：

「佛者譬甘露，　　聽聞無厭足。 佛當有懈怠，　　無益於一切。 五道生死海，　　譬如墮污泥， 愛慾所纏故，　　無智為世迷。 前世行中正，　　加施而平等， 故使眉間相，　　所照無有限。 其眼如月初，　　徹睹十方國， 能令人心眼，　　見者大歡喜。」

爾時舍利弗說如是等百千偈，讚歎如來已，頭面禮足，繞百千匝，告諸大眾、諸天龍、鬼神、人及非人：「諸善男子！世間虛空，怪哉！怪哉！世間虛空，苦哉！苦哉！世間眼滅，痛哉！痛哉！妙寶法橋，今當碎壞；無上道樹，今當摧折；妙寶勝幢，今當傾倒；無上佛日，沒大涅槃山。」一切大眾聞是語已，心驚毛豎，即大恐怖。日無精光，諸山崩落，地為大動。

時舍利弗于大眾中，而說偈言：

「我見佛身相，　　喻如紫金山； 相好眾德滅，　　唯有名獨存。 應當勤精進，　　得出於三界； 選擇眾善業，　　涅槃最安樂。」

時舍利弗說是偈慰喻諸大眾已，現大神力，身升虛空，化作千頭寶象

現代漢語譯本：當時，如來在無量深奧的修行境界中游歷，想要拔除眾生在三界中的巨大痛苦；想要啓發五蓋，並解開十種束縛；想要讓一切眾生都得到解脫，安處於無為的境界，於是就開示了兩種福田：第一種，是有為的福田；第二種，是無為的福田。所謂的父母和師長，諸佛、佛法、僧眾以及諸菩薩，一切眾生通過供養他們可以獲得福報，進而可以成就道業。 當時，世尊告訴舍利弗等大弟子和諸位大智慧者：『你們應當知道，如來不久將要進入涅槃。』當時，舍利弗聽到這話后，身體的各個關節，痛得像針刺一樣，憂愁懊惱，悶絕倒地，用冷水灑在臉上，過了很久才甦醒過來。他立刻起身合掌，用偈頌讚嘆佛陀： 『佛陀就像甘露一樣，聽聞佛法永遠不會感到厭倦。佛陀如果懈怠，對一切眾生都沒有益處。五道生死輪迴的大海，就像是陷入污泥一樣，因為被愛慾所纏繞，沒有智慧而迷惑於世間。前世修行正直，佈施平等，所以眉間的白毫相，所照耀的地方沒有邊際。他的眼睛像新月一樣，能夠徹見十方世界，能夠使人心眼開明，見到的人都非常歡喜。』 當時，舍利弗說了像這樣成百上千的偈頌，讚歎如來之後，頭面禮足，繞佛百千圈，告訴大眾、諸天龍、鬼神、人和非人：『各位善男子！世間虛空，真是奇怪啊！真是奇怪啊！世間虛空，真是痛苦啊！真是痛苦啊！世間的眼睛要滅了，真是悲痛啊！真是悲痛啊！美妙的法寶橋樑，現在將要破碎毀壞；無上的菩提道樹，現在將要摧折；美妙的寶勝旗幟，現在將要傾倒；無上的佛日，將要沒入大涅槃山。』一切大眾聽到這話后，心驚膽戰，立刻感到非常恐懼。太陽失去了光輝，群山崩塌，大地劇烈震動。 當時，舍利弗在大眾中，用偈頌說道： 『我看到佛陀的身體相貌，就像紫金山一樣；相好和各種功德都要消失，只剩下名號獨自存在。應當勤奮精進，才能超出三界；選擇各種善業，涅槃才是最安樂的。』 當時，舍利弗說完這些偈頌來安慰大眾之後，顯現大神力，身體升到虛空中，化作千頭寶象。

English version: At that time, the Tathagata was traveling in immeasurable and profound realms of practice, desiring to remove the great suffering of beings in the three realms; desiring to awaken the five hindrances and untie the ten fetters; desiring to enable all beings to attain liberation and dwell in the state of non-action, he then revealed two fields of merit: the first is the field of meritorious action, and the second is the field of non-action. These are what are called parents and teachers, all Buddhas, the Dharma, the Sangha, and all Bodhisattvas. All beings who make offerings to them can obtain merit, and further, can achieve the path. At that time, the World Honored One told Shariputra and other great disciples and great wise ones: 'You should know that the Tathagata will soon enter Nirvana.' At that time, when Shariputra heard these words, all the joints of his body ached as if pierced by needles, he was filled with sorrow and distress, fainted and fell to the ground. Cold water was sprinkled on his face, and after a long time, he revived. He immediately rose, joined his palms, and praised the Buddha with verses: 'The Buddha is like sweet dew, listening to the Dharma is never tiresome. If the Buddha were to be lazy, it would be of no benefit to all beings. The sea of birth and death in the five paths is like falling into mud, because of being entangled by desire, without wisdom, one is deluded by the world. In past lives, one practiced uprightly, gave generously and equally, therefore the white hair between the eyebrows shines without limit. His eyes are like the new moon, able to see through the ten directions, able to open the eyes of the heart, those who see him are greatly delighted.' At that time, Shariputra spoke hundreds and thousands of verses like these, praising the Tathagata, then bowed his head to the feet of the Buddha, circumambulated him hundreds and thousands of times, and told the assembly, the gods, dragons, ghosts, spirits, humans, and non-humans: 'Good men! The emptiness of the world, how strange! How strange! The emptiness of the world, how painful! How painful! The eyes of the world are about to be extinguished, how sorrowful! How sorrowful! The wonderful bridge of the Dharma is about to be broken and destroyed; the supreme Bodhi tree is about to be felled; the wonderful banner of victory is about to fall; the supreme sun of the Buddha is about to set into the great mountain of Nirvana.' When the entire assembly heard these words, their hearts trembled and their hair stood on end, and they were immediately filled with great fear. The sun lost its light, the mountains collapsed, and the earth shook violently. At that time, Shariputra, in the midst of the assembly, spoke in verses: 'I see the form of the Buddha's body, like a mountain of purple gold; the marks and virtues are about to disappear, only the name remains alone. One should diligently strive to transcend the three realms; choose all good deeds, Nirvana is the most peaceful.' At that time, after Shariputra spoke these verses to comfort the assembly, he manifested great spiritual power, his body rose into the sky, and transformed into a thousand-headed jeweled elephant.

。一一象身共相蟠結，千頭外向；一一象皆有七牙；一一牙上有七浴池；一一浴池有七蓮花；于花臺上有七化佛；一一化佛皆有侍者舍利弗；一一舍利弗放大光明，普照十方無量恒沙世界，遠召有緣。有緣既集，時舍利弗復現大身，滿虛空中，大而現小；入地如水，出無間隙，入無孔竅；或身下出火，身上出水，踴沒虛空；或作千作百，乃至無數。現種種神變已，從虛空下，往大眾中，廣為說法，示教利喜，令無量百千眾生髮阿耨多羅三藐三菩提心。復有無量百千眾生得須陀洹道乃至阿羅漢果；復有無量百千人發聲聞辟支佛心。

時舍利弗作如是無量利益已，告于大眾而作是言：「我今何心，見於如來入般涅槃？」作是唱已，即升虛空，身中出火，即自燒身，取于涅槃。爾時大眾戀慕舍利弗，目不暫舍，心生戀慕，舉聲大哭，塵土坌身；日無精光，天地大動。爾時大眾收取捨利，起塔供養。爾時有無量百千大眾圍繞塔，念舍利弗故，心生苦惱，猖狂而行，忘失正念。

爾時如來以慈悲力，化作舍利弗在大眾中。爾時大眾見舍利弗，心生歡喜，憂苦即除。因歡喜心故，皆發阿耨多羅三藐三菩提心。爾時阿難以如來神力故，觀察眾心咸皆有疑，即從座起，整衣服，偏袒右肩，右膝著地，叉手長跪，而白佛言：「世尊！舍利弗以何因緣，先如來前，而取滅度，令諸大眾憂苦如是？」

佛告阿難及諸大眾：「舍利弗不但今日先如來前，而取滅度。過去世時亦不能忍見我，先取滅度

現代漢語譯本：每一個大象的身體都相互纏繞，成千上萬的頭都朝向外面；每一頭大象都有七顆牙齒；每一顆牙齒上都有七個浴池；每一個浴池裡都有七朵蓮花；在蓮花臺上都有七個化身佛；每一個化身佛都有侍者舍利弗；每一個舍利弗都放出巨大的光明，普照十方無量恒河沙數的世界，遙遠地召喚有緣人。有緣人聚集后，舍利弗又現出巨大的身軀，充滿虛空，大而能現小；入地如同入水，出來時沒有間隙，進入時沒有孔竅；有時身體下面出火，身體上面出水，在虛空中跳躍升降；有時化作千個、百個，乃至無數個。顯現種種神通變化后，從虛空中下來，來到大眾之中，廣泛地說法，開示教導，使他們歡喜，令無量百千眾生髮起無上正等正覺之心。又有無量百千眾生證得須陀洹道乃至阿羅漢果；又有無量百千人發起聲聞辟支佛之心。 當時，舍利弗做了如此無量的利益后，告訴大眾說：『我以什麼樣的心，才能見到如來進入涅槃呢？』說完這話，就升入虛空，身體中發出火焰，自己焚燒身體，進入涅槃。當時，大眾戀慕舍利弗，眼睛片刻不離，心中充滿戀慕，大聲哭泣，塵土覆蓋全身；太陽失去了光輝，天地劇烈震動。當時，大眾收取捨利，建造佛塔供奉。當時，有無量百千大眾圍繞著佛塔，因為思念舍利弗，心中感到痛苦，瘋狂地行走，忘記了正念。 當時，如來以慈悲的力量，化現出舍利弗在大眾之中。當時，大眾見到舍利弗，心中歡喜，憂愁痛苦立即消除。因為歡喜心的緣故，都發起了無上正等正覺之心。當時，阿難因為如來的神力，觀察到眾人的心中都有疑惑，就從座位上站起來，整理衣服，袒露右肩，右膝跪地，合掌長跪，對佛說：『世尊！舍利弗因為什麼因緣，在如來之前，就先進入滅度，使得大眾如此憂愁痛苦？』 佛告訴阿難和大眾說：『舍利弗不只是今天在如來之前，就先進入滅度。在過去世時，他也不能忍受見到我，就先進入滅度。』

English version: Each elephant's body was intertwined with others, with thousands of heads facing outwards; each elephant had seven tusks; each tusk had seven bathing pools; each bathing pool had seven lotus flowers; on each lotus platform were seven manifested Buddhas; each manifested Buddha had an attendant, Shariputra; each Shariputra emitted great light, illuminating countless worlds as numerous as the sands of the Ganges in all ten directions, remotely summoning those with karmic connections. Once those with karmic connections gathered, Shariputra manifested a great body, filling the void, able to appear large and small; entering the earth as if entering water, emerging without gaps, entering without openings; sometimes fire would emerge from below his body, and water from above, leaping and descending in the void; sometimes he would transform into thousands, hundreds, or even countless forms. After displaying various miraculous transformations, he descended from the void, came among the assembly, extensively preached the Dharma, revealed teachings, and brought joy, causing countless hundreds and thousands of beings to generate the mind of Anuttara-samyak-sambodhi. Furthermore, countless hundreds and thousands of beings attained the path of Srotapanna, up to the fruit of Arhat; and countless hundreds and thousands of people generated the mind of Pratyekabuddha. At that time, after Shariputra had performed such immeasurable benefits, he said to the assembly: 'With what kind of mind can I see the Tathagata enter Parinirvana?' After saying this, he ascended into the void, flames emerged from his body, and he burned himself, entering Parinirvana. At that time, the assembly was attached to Shariputra, their eyes not leaving him for a moment, their hearts filled with attachment, they cried loudly, dust covering their bodies; the sun lost its light, and the earth and sky shook greatly. At that time, the assembly collected the relics and built a stupa for offerings. At that time, countless hundreds and thousands of people surrounded the stupa, because of their longing for Shariputra, their hearts were filled with pain, they walked crazily, forgetting their right mindfulness. At that time, the Tathagata, with his compassionate power, manifested Shariputra among the assembly. At that time, the assembly saw Shariputra, their hearts were filled with joy, and their sorrow and pain immediately disappeared. Because of their joyful minds, they all generated the mind of Anuttara-samyak-sambodhi. At that time, Ananda, due to the Tathagata's divine power, observed that the minds of the assembly were filled with doubts, so he rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, clasped his hands, and said to the Buddha: 'World Honored One! For what reason did Shariputra, before the Tathagata, enter Nirvana first, causing the assembly to be so sorrowful and pained?' The Buddha told Ananda and the assembly: 'Shariputra did not only enter Nirvana before the Tathagata today. In past lives, he also could not bear to see me, and entered Nirvana first.'

阿難白佛言：「世尊！舍利弗過去世時，先取滅度，其事云何？」

佛言：「善聽！乃往過去阿僧祇劫，爾時有國，名波羅奈。其波羅奈王，名曰大光明。大光明王主六十小國、八百聚落。其王常懷慈心，佈施一切，不逆人意。爾時有一邊小國王，常懷惡逆。爾時大光明王于月月諸齋日，以五百大象載珍寶、錢財、衣被飲食，著大市中，及著四城門外，佈施一切。時敵國怨家聞大光明王佈施一切，不逆人意，有須衣服、飲食、金銀、珍寶者，恣意自取而去。

「爾時邊小國王聞大光明王佈施之德，心生嫉妒，即集諸臣：『誰能往彼波羅奈國，乞大光明王頭？』諸臣皆無能往者。王復更宣令：『誰能往彼波羅奈國，乞大光明王頭？能去者，償金千斤。』其中有一婆羅門言：『我能往乞之，但給我資糧。』此國去波羅奈六千餘里。王即給資糧，遣至波羅奈國。時婆羅門往到波羅奈國界上。其地六種震動，驚諸禽獸，四散馳走；日光障蔽，月無精光；五星諸宿違失常度；赤黑白虹，晝夜常現；流星崩落；于其國中，有諸流泉、浴池，華果茂盛，常所愛樂者，而皆枯乾。時婆羅門往到波羅奈城，在門外立。時守門神語守門者言：『此大惡婆羅門從遠方來，欲乞大光明王頭。汝莫聽入。』時婆羅門住在門外，停滯一七，不能得前，語守門者：『我從遠來，欲見大王。』時守門者即入白王：『有一婆羅門，從遠方來，今在門外

阿難對佛說：『世尊！舍利弗在過去世的時候，先於我們入滅，這是怎麼回事呢？』 佛說：『好好聽著！在過去無量劫之前，那時有一個國家，名叫波羅奈。波羅奈的國王，名叫大光明。大光明王統治著六十個小國、八百個村落。這位國王常常懷著慈悲之心，佈施一切，不違背別人的意願。當時有一個邊境小國的國王，常常懷著邪惡的念頭。當時大光明王在每個月的齋戒日，用五百頭大象載著珍寶、錢財、衣服飲食，放在大市場中，以及放在四個城門外，佈施給所有人。當時敵對國家的仇人聽到大光明王佈施一切，不違背別人的意願，有需要衣服、飲食、金銀、珍寶的人，就隨意拿取而去。 『當時邊境小國的國王聽到大光明王佈施的德行，心中產生嫉妒，就召集大臣們說：『誰能去波羅奈國，乞求大光明王的頭？』大臣們都沒有能去的人。國王又下令說：『誰能去波羅奈國，乞求大光明王的頭？能去的人，賞賜黃金千斤。』其中有一個婆羅門說：『我能去乞求，但要給我資糧。』這個國家距離波羅奈有六千多里。國王就給了他資糧，派他去波羅奈國。當時婆羅門到達波羅奈國邊境的時候。那裡發生了六種震動，驚動了各種禽獸，四處奔逃；日光被遮蔽，月亮沒有光輝；五星和星宿都失去了正常的執行軌道；紅黑白色的彩虹，白天黑夜都經常出現；流星墜落；在那個國家中，各種泉水、浴池，花果茂盛，人們經常喜愛的地方，都枯乾了。當時婆羅門到達波羅奈城，站在城門外。當時守門的神對守門的人說：『這個大惡婆羅門從遠方來，想要乞求大光明王的頭。你不要讓他進來。』當時婆羅門住在門外，停留了七天，不能前進，對守門的人說：『我從遠方來，想要見大王。』當時守門的人就進去稟告國王：『有一個婆羅門，從遠方來，現在在門外』

Ananda said to the Buddha, 'World Honored One, when Shariputra passed away in the past, before us, what was the reason for that?' The Buddha said, 'Listen carefully! In the past, countless eons ago, there was a country named Varanasi. The king of Varanasi was named Great Light. King Great Light ruled sixty small kingdoms and eight hundred villages. This king always had a compassionate heart, giving to all, and never going against anyone's wishes. At that time, there was a king of a small border country who always harbored evil thoughts. At that time, King Great Light, on every fast day of the month, would use five hundred elephants to carry treasures, money, clothing, and food, placing them in the great market and outside the four city gates, giving to all. At that time, enemies from the opposing country heard that King Great Light gave to all and never went against anyone's wishes, and those who needed clothing, food, gold, silver, and treasures would take them as they pleased and leave.' 'At that time, the king of the small border country heard of the virtuous deeds of King Great Light's giving and became jealous. He gathered his ministers and said, 'Who can go to the country of Varanasi and beg for the head of King Great Light?' None of the ministers were able to go. The king then issued another order, 'Who can go to the country of Varanasi and beg for the head of King Great Light? Whoever can go will be rewarded with a thousand pounds of gold.' Among them, there was a Brahmin who said, 'I can go to beg for it, but you must give me provisions.' This country was more than six thousand miles away from Varanasi. The king then gave him provisions and sent him to the country of Varanasi. When the Brahmin arrived at the border of Varanasi, the ground shook in six ways, startling all kinds of birds and beasts, which scattered and fled; the sunlight was obscured, and the moon had no light; the five planets and constellations lost their normal orbits; red, black, and white rainbows appeared day and night; meteors fell; in that country, various springs, bathing pools, and places where flowers and fruits flourished, which people often loved, all dried up. When the Brahmin arrived at the city of Varanasi, he stood outside the city gate. At that time, the gate-guarding deity said to the gatekeeper, 'This great evil Brahmin has come from afar, wanting to beg for the head of King Great Light. You must not let him in.' At that time, the Brahmin stayed outside the gate, lingering for seven days, unable to advance, and said to the gatekeeper, 'I have come from afar, wanting to see the great king.' At that time, the gatekeeper went in to report to the king, 'There is a Brahmin who has come from afar, and is now outside the gate.'

。』王聞是語即出奉迎，如子見父，前為作禮：『所從來耶？冒涉途路，得無疲倦？』婆羅門言：『我在他方聞王功德，佈施不逆人意；名聲遠聞，上徹蒼天，下徹黃泉；遠近歌嘆，實無虛言，故從遠來，歷涉山川。今欲有所得。』王言：『我今名為一切之施，有所求索，莫自疑難。』婆羅門言：『審實爾不？我不用余物，今欲大祠，從王乞頭。』王聞是已，深自思惟：『我從無始生死已來，空喪此身，未曾為法；空受生死，勞我精神。今者此身，深欲為求菩提誓及眾生。今不與者，違我本心。若不以此身施者，何緣當得成於阿耨多羅三藐三菩提？』王言：『大善！須我小自撿校，委付國位夫人太子。過七日已，當相給與。』

「爾時大王即入宮中報諸夫人：『天下恩愛皆當別離；人生有死，事成有敗；物生於春，秋冬自枯。』夫人太子聞是語已，譬如人噎，既不能咽，復不得吐：『大王！今者何因緣故，說如是語？』王言：『有婆羅門從遠方來，欲乞我頭。我已許之。』夫人太子聞是語已，舉身投地，舉聲大哭，自拔頭髮，裂壞衣裳，而作是言：『大王！天下所重莫若己身，云何今日難捨能捨，持用施人？』時五百大臣語婆羅門言：『汝用是臭爛膿血頭為？』婆羅門言：『我自乞匈，用問我為？』大臣語言：『卿入我國，我應問卿，卿應答我。』時婆羅門正欲實答，心懷恐怖，懼畏大臣斷其命根。爾時五百大臣語婆羅門：『汝莫恐怖。我等今者，施汝無畏，以大王故。貧婆羅門何急用是膿血頭為？我等五百人，人作一七寶頭，共相貿易，並與所須，令汝七世無所乏少

『王聞聽聞此言，立即出迎，如同兒子見到父親一般，上前行禮：『您從哪裡來？冒著旅途的艱辛，沒有感到疲憊嗎？』婆羅門說：『我在遠方聽聞大王的功德，佈施從不違揹他人意願；名聲遠揚，上達蒼天，下至黃泉；遠近之人都在歌頌讚嘆，確實沒有虛假之言，所以我從遠方而來，歷經山川。現在想要有所求。』大王說：『我如今名為一切施捨，有所求索，不必感到疑難。』婆羅門說：『真的如此嗎？我不需要其他東西，現在想要舉行大型祭祀，向大王乞求頭顱。』大王聽聞此言，深深地思考：『我從無始以來的生死輪迴，空耗此身，從未為佛法修行；空受生死，勞累我的精神。如今此身，深切渴望為求菩提和救度眾生。現在不給予，就違背了我本來的心願。若不以此身佈施，又如何能夠成就無上正等正覺？』大王說：『太好了！需要我稍微整理一下，安排好國家事務，託付給夫人和太子。七天之後，當給予你。』 當時大王立即進入宮中告訴各位夫人：『天下的恩愛終將別離；人生有死，事情有成敗；萬物生於春季，秋冬自然枯萎。』夫人和太子聽聞此言，如同被噎住一般，既不能嚥下，又不能吐出：『大王！如今是什麼原因，說出這樣的話？』大王說：『有婆羅門從遠方而來，想要乞求我的頭顱。我已經答應了他。』夫人和太子聽聞此言，全身癱倒在地，放聲大哭，自己拔下頭髮，撕裂衣服，說道：『大王！天下最珍貴的莫過於自己的身體，為何今日如此難以割捨卻能捨棄，用來佈施給他人？』當時五百大臣對婆羅門說：『你要這臭爛膿血的頭顱做什麼？』婆羅門說：『我自願乞求，為何要問我？』大臣們說：『你進入我國，我們應該問你，你應該回答我們。』當時婆羅門正要如實回答，心中感到恐懼，害怕大臣們斷送他的性命。當時五百大臣對婆羅門說：『你不要害怕。我們現在，因為大王的緣故，施予你無畏，貧窮的婆羅門為何急需這膿血的頭顱？我們五百人，每人制作一個七寶頭顱，互相交換，並給予你所需，讓你七世都不會匱乏。』

『Upon hearing this, the king immediately went out to greet him, as a son would greet his father, and bowed before him, saying: 『Where do you come from? Having braved the journey, are you not weary?』 The Brahmin said: 『I have heard of the king's merits in a distant land, that his generosity never goes against the wishes of others; his fame has spread far and wide, reaching the heavens above and the netherworld below; people near and far sing his praises, and there is no falsehood in it, so I have come from afar, traversing mountains and rivers. Now I wish to ask for something.』 The king said: 『I am now known as the giver of all things, so if you have any requests, do not hesitate.』 The Brahmin said: 『Is that truly so? I do not need anything else, but now I wish to hold a grand sacrifice, and I ask the king for his head.』 Upon hearing this, the king pondered deeply: 『Since the beginning of my endless cycle of birth and death, I have wasted this body, never having practiced the Dharma; I have endured birth and death in vain, exhausting my spirit. Now, this body deeply desires to seek enlightenment and save all beings. If I do not give it now, I will be going against my original intention. If I do not give this body in charity, how can I ever attain Anuttara-samyak-sambodhi?』 The king said: 『Excellent! I need a little time to organize things, to entrust the affairs of the kingdom to my wife and the crown prince. After seven days, I will give it to you.』 At that time, the king immediately entered the palace and told his wives: 『All love and affection in the world must come to an end; life has death, and things have success and failure; things are born in spring and wither in autumn.』 Upon hearing this, the wives and the crown prince felt as if they were choking, unable to swallow or spit out: 『Your Majesty! What is the reason for saying such things?』 The king said: 『A Brahmin has come from afar, wishing to ask for my head. I have already agreed to it.』 Upon hearing this, the wives and the crown prince collapsed to the ground, crying loudly, tearing out their hair, and ripping their clothes, saying: 『Your Majesty! Nothing in the world is more precious than one's own body, why is it that today you are able to give away what is so difficult to part with, to give it to another?』 At that time, the five hundred ministers said to the Brahmin: 『What do you want with this stinking, rotten, pus-filled head?』 The Brahmin said: 『I asked for it myself, why do you ask me?』 The ministers said: 『You have entered our country, we should ask you, and you should answer us.』 At that time, the Brahmin was about to answer truthfully, but he felt fear in his heart, afraid that the ministers would take his life. Then the five hundred ministers said to the Brahmin: 『Do not be afraid. We now, because of the king, grant you fearlessness, why does a poor Brahmin urgently need this pus-filled head? We five hundred people will each make a seven-jeweled head, exchange them with each other, and give you what you need, so that you will not lack for seven lifetimes.』

。』婆羅門言：『吾不用也。』時諸大臣不果所愿，心生苦惱，舉聲悲哭，白大王言：『大王！今者何忍，便欲舍此國土、人民、夫人、太子，為一婆羅門永棄孤背？』王言：『今為汝等及一切眾生故，捨身佈施。』時第一大臣聞王語定必欲捨身與婆羅門，即自思惟：『我今云何當見大王舍此身命？』作是思惟已，即入靜室，便以刀自斷其命。

「爾時大王便入後園，喚婆羅門來：『汝今遠來，從我乞頭。我以慈心憐愍汝故，不逆汝意。令我來世得智慧頭，施於汝等。』作是語已，即起合掌，向十方禮，而作是言：『十方諸佛哀慈憐愍，諸尊菩薩威神護助，令我此事必得成辦。』語婆羅門：『隨汝持去。』時婆羅門言：『王有力士之力。臨時苦痛，脫能變悔，不能忍苦，或能反害於我。王審能爾者，何不以頭髮自系樹枝？』王聞是語，心生慈愍：『此婆羅門怯而且羸。若當不能斷我頭者，而失大利。』即隨其言，以發自縛著樹，語婆羅門：『汝斷我頭，還著我手中。我當以手授與于汝。』時婆羅門手自捉刀，即前向樹。爾時樹神即以手拍婆羅門頭，悶絕倒地。

「爾時大光明王語樹神言：『汝不助我，反於善法而起留難。』爾時樹神聞是語已，心生苦惱，即唱是言：『怪哉！苦哉！』于虛空中無雲雨血；天地大動，日無精光。時婆羅門尋斷王頭，持還本國。爾時五百太子及諸群臣即收大光明王所餘身骨，起塔供養。」

佛告阿難：「爾時第一大臣聞大光明王以頭佈施，心不堪忍，尋自捨命者，今舍利弗是；爾時大光明王者，今則我身釋迦如來是

現代漢語譯本：婆羅門說：『我不需要。』當時，各位大臣未能如願，心中苦惱，放聲痛哭，對大王說：『大王！您怎麼忍心，就要捨棄這國土、人民、夫人、太子，爲了一個婆羅門而永遠拋棄我們？』大王說：『現在爲了你們以及一切眾生的緣故，我捨身佈施。』當時，第一大臣聽到大王的話，知道他必定要捨身給婆羅門，就自己思量：『我怎麼能眼見大王捨棄生命？』這樣想著，就進入靜室，用刀自殺了。 這時，大王就進入後花園，叫婆羅門來：『你遠道而來，向我乞求頭顱。我以慈悲心憐憫你，不違揹你的意願。讓我來世得到智慧的頭顱，施捨給你們。』說完這話，就起身合掌，向十方禮拜，並說道：『十方諸佛慈悲憐憫，各位菩薩威神護佑，讓我這件事必定能夠成功。』對婆羅門說：『你拿去吧。』當時，婆羅門說：『大王有大力士的力量。臨到痛苦時，或許會變卦後悔，不能忍受痛苦，或者會反過來傷害我。大王如果真的能做到，為什麼不用頭髮把自己繫在樹枝上？』大王聽到這話，心中生起慈悲：『這個婆羅門膽怯而且虛弱。如果他不能砍下我的頭，就失去了大利益。』就按照他的話，用頭髮把自己綁在樹上，對婆羅門說：『你砍下我的頭，還放在我手中。我用手遞給你。』當時，婆羅門手持刀，就走到樹前。這時，樹神用手拍打婆羅門的頭，使他昏厥倒地。 這時，大光明王對樹神說：『你不幫助我，反而對善法設定障礙。』當時，樹神聽到這話后，心中苦惱，就喊道：『怪哉！苦哉！』在天空中無雲卻下起了血雨；天地劇烈震動，太陽失去了光輝。這時，婆羅門隨即砍下大王的頭，帶回了自己的國家。當時，五百位太子和各位大臣就收集大光明王剩下的遺骨，建塔供奉。 佛告訴阿難：『當時，第一大臣聽到大光明王用頭佈施，心中無法忍受，隨即捨棄生命的人，就是現在的舍利弗；當時的大光明王，就是現在的我釋迦如來。』

English version: The Brahmin said, 『I do not need it.』 At that time, the ministers were unable to fulfill their wishes, and their hearts were filled with distress. They cried out loudly, saying to the king, 『Your Majesty! How can you bear to abandon this kingdom, the people, your wife, and the crown prince, and forsake us forever for the sake of a Brahmin?』 The king said, 『Now, for the sake of you and all sentient beings, I will give up my body as alms.』 At that time, the first minister, upon hearing the king's words and knowing that he was determined to give his body to the Brahmin, thought to himself, 『How can I bear to see the king give up his life?』 Having thought this, he entered a quiet room and took his own life with a knife. Then, the king went into the back garden and called the Brahmin to him, saying, 『You have come from afar to beg for my head. Out of compassion for you, I will not go against your wishes. May I obtain a head of wisdom in my next life, to give to you all.』 Having said this, he rose, joined his palms, and bowed to the ten directions, saying, 『May the Buddhas of the ten directions have compassion, and may the Bodhisattvas protect me with their divine power, so that this matter may surely be accomplished.』 He said to the Brahmin, 『Take it.』 At that time, the Brahmin said, 『Your Majesty has the strength of a powerful man. When the pain comes, you might change your mind and regret it, unable to endure the suffering, or you might turn around and harm me. If Your Majesty can truly do this, why not tie yourself to a tree branch with your hair?』 Upon hearing these words, the king felt compassion, thinking, 『This Brahmin is timid and weak. If he cannot cut off my head, he will lose a great benefit.』 He followed his words, tying himself to the tree with his hair, and said to the Brahmin, 『Cut off my head and place it in my hands. I will hand it to you.』 At that time, the Brahmin took the knife in his hand and went before the tree. Then, the tree spirit struck the Brahmin's head with his hand, causing him to faint and fall to the ground. At that time, King Great Light said to the tree spirit, 『You are not helping me, but instead creating obstacles to good deeds.』 Upon hearing these words, the tree spirit felt distressed and cried out, 『How strange! How painful!』 In the empty sky, blood rained down without clouds; the earth and sky shook violently, and the sun lost its light. Then, the Brahmin immediately cut off the king's head and took it back to his own country. At that time, the five hundred princes and the ministers collected the remaining bones of King Great Light and built a stupa to make offerings. The Buddha said to Ananda, 『At that time, the first minister, upon hearing that King Great Light had given his head as alms, could not bear it and immediately gave up his life; he is now Sariputra. And King Great Light at that time is now my own body, Shakyamuni Tathagata.』

。菩薩如是修習苦行，誓為眾生念諸佛恩，是故超越得成阿耨多羅三藐三菩提。是故舍利弗聞于如來欲入涅槃，眼不忍見，先取滅度，與本不異。過去世時不忍見我舍于身命。我於此後園，在此一樹下，舍轉輪王頭，佈施數滿一千，況余身份，身體手足？」

說是苦行因緣時，有無量百千眾生皆發阿耨多羅三藐三菩提心；復有無量百千人得須陀洹道乃至阿羅漢果；復有無量百千人發聲聞、辟支佛心。一切大眾，諸天龍、鬼神、人及非人聞佛說法，歡喜而去。

複次，摩伽陀國有五百群賊，常斷道劫人，枉濫無辜，王路斷絕。

爾時摩伽陀王即起四兵而往收捕，送著深山懸險之處，即取一一賊，挑其兩目，刵劓耳鼻。爾時五百群賊身體苦痛，命在呼噏。爾時五百人中有一人是佛弟子，告諸大眾：「我等今者，命不云遠，何不至心，歸命于佛？」

爾時五百人尋共發聲，唱如是言：「南無釋迦牟尼佛。」爾時如來在耆阇崛山，以慈悲力于游乾陀山，即大風起，吹動樹林，起栴檀塵，滿虛空中。風即吹往至彼深山諸群賊所，坌諸賊眼及諸身瘡，平復如故。

爾時諸賊還得兩眼，身瘡平復，血變為乳，俱發是言：「我等今者，蒙佛重恩，身體安樂。報佛恩者應當速發阿耨多羅三藐三菩提心。」作是唱已，一切大眾異口同音，而作是言：「諸未安眾生，我當安之；諸未解脫眾生，我當解之；諸未度者我當度之；未得道者，令得涅槃。」

複次，如來慈悲方便神力不可思議。佛在舍衛國，爾時崛山中，有五百人止住其中，斷道劫人，作諸非法

現代漢語譯本：菩薩像這樣修習苦行，發誓爲了眾生而銘記諸佛的恩德，因此超越了一切，成就了無上正等正覺。所以舍利弗聽說如來將要入涅槃，不忍心親眼目睹，就先取滅度，與本來的狀態沒有差別。過去世的時候，他不忍心看到我捨棄身命。我在這後花園里，在這棵樹下，捨棄轉輪王的頭顱，佈施的次數滿了一千次，更何況是其餘的身體部分，身體手足呢？' 當講述苦行因緣的時候，有無數百千眾生都發起了無上正等正覺之心；又有無數百千人證得了須陀洹道乃至阿羅漢果；還有無數百千人發起了聲聞、辟支佛之心。所有大眾，諸天龍、鬼神、人以及非人，聽聞佛陀說法，都歡喜地離去。 再次，摩伽陀國有五百群盜，經常在路上搶劫行人，冤枉殺害無辜，導致王路斷絕。 當時摩伽陀國王就率領四方軍隊前去抓捕，把他們送到深山險峻的地方，然後抓來一個一個的強盜，挖出他們的雙眼，割掉他們的耳朵和鼻子。當時五百個強盜身體痛苦，生命危在旦夕。這時五百人中有一個是佛的弟子，他告訴大家：『我們現在，生命不久了，為什麼不一心一意，歸命于佛呢？』 當時五百人一起發出聲音，唱誦說：『南無釋迦牟尼佛。』當時如來在耆阇崛山，以慈悲的力量在游乾陀山，立刻颳起大風，吹動樹林，揚起栴檀的塵土，充滿了虛空。風就把這些塵土吹到深山裡強盜們所在的地方，覆蓋在強盜們的眼睛和身上的瘡口上，使他們恢復如初。 當時強盜們重新獲得了雙眼，身上的瘡口也平復了，血變成了乳汁，他們一起發出這樣的聲音：『我們現在，蒙受佛陀的深恩，身體安樂。爲了報答佛恩，應當迅速發起無上正等正覺之心。』這樣唱誦之後，所有大眾異口同聲地說：『對於那些沒有安樂的眾生，我應當使他們安樂；對於那些沒有解脫的眾生，我應當使他們解脫；對於那些沒有度化的眾生，我應當度化他們；對於那些沒有得道的眾生，我應當讓他們得到涅槃。』 再次，如來的慈悲方便和神通力量不可思議。佛陀在舍衛國的時候，當時崛山中有五百人住在那裡，他們攔路搶劫，做各種非法的事情。

English version: The Bodhisattva, practicing asceticism in this way, vowed to remember the kindness of all Buddhas for the sake of sentient beings, and therefore transcended all and attained Anuttara-samyak-sambodhi. Therefore, Shariputra, upon hearing that the Tathagata was about to enter Nirvana, could not bear to witness it and took his own extinction first, which was no different from his original state. In past lives, he could not bear to see me give up my life. In this back garden, under this tree, I gave up the head of a Chakravartin king, and the number of times I gave alms reached one thousand, let alone the rest of my body, my limbs and feet?' When the causes and conditions of asceticism were being spoken, countless hundreds of thousands of beings all generated the mind of Anuttara-samyak-sambodhi; again, countless hundreds of thousands of people attained the path of Srotaapanna, up to the fruit of Arhat; and again, countless hundreds of thousands of people generated the mind of Sravaka and Pratyekabuddha. All the assembly, including gods, dragons, ghosts, spirits, humans, and non-humans, having heard the Buddha's teachings, departed with joy. Furthermore, in the country of Magadha, there were five hundred bandits who constantly robbed people on the roads, unjustly killing the innocent, causing the royal roads to be cut off. At that time, the King of Magadha mobilized his four divisions of troops to capture them, sending them to a deep and dangerous mountain area. Then, one by one, they took the bandits, gouged out their eyes, and cut off their ears and noses. At that time, the five hundred bandits were suffering greatly, their lives hanging by a thread. Among the five hundred, one was a disciple of the Buddha, who told the others, 'Our lives are not long now, why don't we wholeheartedly take refuge in the Buddha?' At that time, the five hundred people together raised their voices and chanted, 'Namo Shakyamuni Buddha.' At that time, the Tathagata, on Mount Gṛdhrakūṭa, with his compassionate power, was on Mount Gandhamadana. Immediately, a great wind arose, blowing through the forests, raising sandalwood dust, filling the empty space. The wind then blew this dust to the deep mountains where the bandits were, covering their eyes and the wounds on their bodies, restoring them to their original state. At that time, the bandits regained their eyes, their wounds healed, and their blood turned into milk. They all exclaimed, 'Now, we have received the profound kindness of the Buddha, and our bodies are at peace. To repay the Buddha's kindness, we should quickly generate the mind of Anuttara-samyak-sambodhi.' After chanting this, all the assembly, with one voice, said, 'For those beings who are not at peace, I shall bring them peace; for those beings who are not liberated, I shall liberate them; for those who are not crossed over, I shall cross them over; for those who have not attained the path, I shall lead them to Nirvana.' Furthermore, the Tathagata's compassionate skillful means and miraculous powers are inconceivable. When the Buddha was in Shravasti, there were five hundred people living on Mount Gṛdhrakūṭa, who robbed people on the roads and committed various illegal acts.

。如來爾時以方便力化作一人，乘大名象，身著鎧仗，帶持弓箭，手執鉾鋋。所乘大象皆以七寶而莊校之，其人亦以七寶而自莊嚴，珠環嚴具皆出光明，單獨一己而入險路，往至崛山。爾時山中五百群賊遙見是人，而相謂言：「我等積年作賊，未見此也。」爾時賊主問諸人言：「汝何所見？」其人答言：「見有一人乘大名象，被服瓔珞，並象乘具，純是七寶。放大光明，照動天地。隨路而來，兼復單獨一己。我等若當擒獲此人，資生衣食，七世無乏。」爾時賊主聞是語已，心生歡喜，密共唱令，而作是言：「慎莫斫射，徐徐捉取。」即前後圍繞，一時而發。時五百人同聲唱喚。爾時化人以慈悲力愍而哀傷，尋時張弓布箭射之。時五百人，人被一箭，而瘡苦痛難可堪忍，即皆躄地，宛轉大哭，起共拔箭。其箭堅固，非力所堪。爾時五百人即懷恐怖：「我等今者，必死不疑。所以者何？而此一人，難為抗對，由來未有。」即共同聲說偈問曰：

「卿是何等人，　　為是咒術力， 為是龍鬼神，　　一箭射五百？ 苦痛難可陳，　　我等身歸依。 為我出毒箭，　　隨順不敢違。」

爾時化人說偈答曰：

「斫瘡無過惡，　　射箭無過怒。 是壯莫能拔，　　唯從多聞除。」

爾時化人說是偈已，即復佛身，放大光明，遍照十方。一切眾生遇斯光者，盲者得睹，瘺者得申，拘躄者得手足；若邪迷者得睹真言。總要而言：諸不稱意皆得如願。

爾時如來為五百人示教利喜，說種種法

現代漢語譯本：當時，如來佛祖以方便之力化作一人，騎著一頭巨大的名象，身穿鎧甲，帶著弓箭，手持長矛和短戟。他所騎的大象都用七寶裝飾，那個人也用七寶莊嚴自身，珠環等裝飾都發出光芒，獨自一人進入險峻的山路，前往崛山。當時，山中的五百個強盜遠遠地看見這個人，互相說道：『我們多年為盜，從未見過這樣的景象。』當時，強盜頭目問眾人：『你們看到了什麼？』眾人回答說：『看到有一個人騎著一頭巨大的名象，身穿瓔珞，連同大象的裝飾，都是純粹的七寶。放出巨大的光明，照耀天地。沿著道路而來，而且是獨自一人。我們如果能擒獲此人，那麼生活所需和衣食，七世都不會匱乏。』當時，強盜頭目聽到這話后，心中歡喜，秘密地共同下令，說道：『小心不要砍殺射擊，慢慢地捉住他。』於是前後包圍，同時發起攻擊。當時，五百人同聲吶喊。當時，化人以慈悲之力憐憫他們，隨即張弓搭箭射向他們。當時，五百人，每人中了一箭，傷口疼痛難忍，都倒在地上，翻滾大哭，一起拔箭。但箭矢堅固，不是人力所能拔出的。當時，五百人心中恐懼：『我們現在，必定難逃一死。這是為什麼呢？因為這個人，難以對抗，從來沒有見過。』於是共同說偈問道： 『您是何等人，是咒術之力，還是龍鬼神，一箭射五百？痛苦難以言說，我們身心歸依。請為我們拔出毒箭，我們隨順不敢違抗。』 當時，化人說偈回答說： 『砍傷沒有比這更惡的，射箭沒有比這更怒的。這箭堅固無法拔出，只有從多聞中才能消除。』 當時，化人說完這偈語后，立即恢復佛身，放出巨大的光明，遍照十方。一切眾生遇到這光芒，盲人得以看見，駝背得以伸直，癱瘓的人得以手足健全；如果邪迷的人得以見到真理。總而言之：所有不如意的事情都得以如願。 當時，如來佛祖為五百人開示教誨，使他們歡喜，宣說種種佛法。

English version: At that time, the Tathagata, by the power of expedient means, transformed himself into a person, riding a great, famous elephant, wearing armor, carrying a bow and arrows, and holding a spear and a halberd. The elephant he rode was adorned with seven treasures, and the person himself was also adorned with seven treasures, with pearl rings and other ornaments emitting light. He entered the perilous mountain path alone, heading towards Gṛdhrakūṭa Mountain. At that time, the five hundred bandits in the mountain saw this person from afar and said to each other, 'We have been bandits for years, and we have never seen such a sight.' Then, the bandit chief asked the others, 'What did you see?' They replied, 'We saw a person riding a great, famous elephant, wearing necklaces, and the elephant's ornaments were all made of pure seven treasures. He emitted great light, illuminating heaven and earth. He came along the road, and he was alone. If we can capture this person, our livelihood and food will be abundant for seven lifetimes.' Upon hearing this, the bandit chief was delighted and secretly gave the order, saying, 'Be careful not to chop or shoot, capture him slowly.' Then, they surrounded him from all sides and attacked at once. The five hundred men shouted in unison. At that time, the transformed person, with the power of compassion, pitied them and immediately drew his bow and shot arrows at them. Each of the five hundred men was struck by an arrow, and the pain was unbearable. They all fell to the ground, rolling and crying, and tried to pull out the arrows. But the arrows were too strong and could not be pulled out by force. Then, the five hundred men were terrified, saying, 'We are surely going to die now. Why is that? Because this person is impossible to resist, we have never seen anything like it.' Then, they spoke in unison in a verse, asking: 'Who are you, what kind of person, is it the power of spells, or a dragon or a spirit, that you shot five hundred with one arrow? The pain is unbearable, we take refuge in you. Please remove the poisoned arrows for us, we will obey and dare not disobey.' Then, the transformed person replied in a verse: 'There is no greater evil than cutting wounds, no greater anger than shooting arrows. These arrows are strong and cannot be pulled out, only through much learning can they be removed.' Then, after the transformed person spoke this verse, he immediately resumed his Buddha form, emitting great light that illuminated the ten directions. All sentient beings who encountered this light, the blind could see, the hunchbacked could straighten, the crippled could have their limbs restored; if those who were deluded could see the truth. In short: all things that were not as desired became as wished. At that time, the Tathagata taught and delighted the five hundred men, and expounded various teachings.

。時五百人聞法歡喜，身瘡平復，血反為乳，尋時即發阿耨多羅三藐三菩提心，即共同聲而說偈言：

「我等已發心，　　廣利諸眾生； 應當常恭敬，　　隨順諸佛學。 唸佛慈悲力，　　拔苦身心安； 應當唸佛恩，　　菩薩及善友， 師長及父母，　　及諸眾生類， 怨親心平等，　　恩德無有二。」

爾時虛空中，欲界諸天憍尸迦等雨眾天華，作天伎樂，供養如來，異口同音而說偈言：

「我等先世福，　　光明甚嚴飾， 眾妙供養具，　　利益於一切。 世尊甚難遇，　　妙法亦難聞， 宿殖眾德本，　　今遇釋中神， 我等唸佛恩，　　亦當發道心。 我今得見佛，　　所有三業善， 為諸眾生故，　　迴向無上道。」

爾時諸天說是偈已，繞百千匝，頭面禮佛，飛空而去。

複次，如來方便慈善根力不可思議。爾時毗舍離國有一婆羅門，執著邪見，貪著我慢。舍利弗、大目揵連往到其家，說法慰喻，而不信受，執著邪論。其家大富，財寶無量，家無有子，一旦崩亡，財賄沒官。思惟是已，奉祠諸山及諸樹神，過九十日，其婦便覺有娠，月滿生男。其兒端正，人相具足，父母愛念，眾人宗敬。至年十二，共諸等侶出外遊觀。道逢醉象，馳奔踐踏，即便命終。父母聞之，舉聲大哭，自投于地，生狂癡心，塵土坌身，自拔頭髮，而作是言：「一何薄命，生亡我珍？」前趣兒所，抱持死屍，舉聲慟哭，絕而復穌，心發狂癡，裸形而行，得睹如來。如來以慈善根力化作其兒

現代漢語譯本：當時，五百人聽聞佛法后歡喜不已，身上的瘡痍都平復了，血液也轉變成了乳汁。他們隨即發起了無上正等正覺之心，並一同發出聲音，說了以下偈語： 『我們已經發起了菩提心，要廣大利益一切眾生；應當常常恭敬，隨順諸佛的教誨學習。唸佛的慈悲力量，能拔除痛苦，使身心安寧；應當感念佛的恩德，以及菩薩和善友的恩德，還有師長和父母的恩德，以及一切眾生的恩德。要對怨恨和親愛的人都平等對待，恩德不應有分別。』 這時，在虛空中，欲界諸天如帝釋天等降下各種天花，演奏天樂，供養如來。他們異口同聲地說了以下偈語： 『我們前世積累了福德，所以光明非常莊嚴，擁有各種美妙的供養器具，能夠利益一切眾生。世尊非常難遇到，妙法也難以聽聞，我們宿世種下了許多善根，今天才能遇到釋迦牟尼佛。我們感念佛的恩德，也應當發起菩提道心。我們今天能夠見到佛，所有身口意三業所造的善行，都爲了眾生的緣故，迴向于無上菩提之道。』 這時，諸天說完偈語后，圍繞佛陀百千圈，頭面頂禮佛陀，然後飛向空中離去。 再者，如來的方便慈善根力不可思議。當時，在毗舍離國有一位婆羅門，他執著于邪見，貪戀我慢。舍利弗和大目犍連前去他家，為他說法勸慰，但他不肯信受，仍然執著于邪論。他家非常富有，擁有無量的財寶，但家中沒有兒子。他一旦去世，所有財物都被官府沒收。他想到這些后，就祭祀各山和樹神。過了九十天，他的妻子便感覺有了身孕，足月後生下了一個男孩。這個男孩相貌端正，具備各種好相，父母非常愛他，眾人也都很尊敬他。到了十二歲時，他和同伴們一起外出遊玩。在路上遇到一頭醉象，奔跑踐踏，他當場喪命。他的父母聽到這個訊息后，放聲大哭，跌倒在地，生出狂亂癡迷的心，用塵土塗抹身體，拔自己的頭髮，說道：『怎麼這麼命苦，生下來就失去了我的珍寶？』他們跑到兒子那裡，抱著他的屍體，放聲痛哭，昏厥過去又甦醒過來，心中狂亂癡迷，赤身裸體地行走，看到了如來。如來用慈善根力化作了他的兒子。

English version: At that time, five hundred people, upon hearing the Dharma, were filled with joy. Their sores healed, and their blood turned into milk. They immediately generated the aspiration for Anuttara-samyak-sambodhi (supreme enlightenment) and together spoke the following verses: 'We have already generated the Bodhi mind, to broadly benefit all sentient beings; we should always be respectful, and follow the teachings of all Buddhas. The compassionate power of reciting the Buddha's name can remove suffering and bring peace to body and mind; we should be grateful for the Buddha's kindness, as well as the kindness of Bodhisattvas and good friends, and the kindness of teachers and parents, and the kindness of all sentient beings. We should treat enemies and loved ones equally, and kindness should not be differentiated.' At this time, in the sky, the gods of the desire realm, such as Śakra, rained down various heavenly flowers and played heavenly music, making offerings to the Tathagata. They spoke in unison the following verses: 'We have accumulated merits in past lives, so our light is very magnificent, and we possess various wonderful offerings, which can benefit all sentient beings. The World Honored One is very difficult to encounter, and the wonderful Dharma is also difficult to hear. We have planted many good roots in past lives, so today we can meet Shakyamuni Buddha. We are grateful for the Buddha's kindness, and we should also generate the Bodhi mind. Now that we can see the Buddha, all the good deeds we have done with our body, speech, and mind, are for the sake of all sentient beings, and we dedicate them to the unsurpassed path of enlightenment.' At this time, after the gods finished speaking the verses, they circled the Buddha hundreds of thousands of times, bowed their heads to the Buddha, and then flew away into the sky. Furthermore, the Tathagata's skillful means and the power of his compassionate roots are inconceivable. At that time, in the city of Vaishali, there was a Brahmin who was attached to wrong views and was greedy for arrogance. Shariputra and Maudgalyayana went to his house to preach and comfort him, but he refused to believe and remained attached to his wrong theories. His family was very wealthy, possessing immeasurable treasures, but they had no son. Once he died, all his wealth was confiscated by the government. After thinking about this, he made offerings to various mountains and tree gods. After ninety days, his wife felt that she was pregnant, and after the full term, she gave birth to a boy. This boy was handsome and had all the good marks. His parents loved him very much, and everyone respected him. When he was twelve years old, he went out to play with his companions. On the road, they encountered a drunken elephant, which ran and trampled him, and he died on the spot. His parents, upon hearing this news, cried loudly, fell to the ground, and became mad and deluded. They smeared their bodies with dust, pulled out their hair, and said, 'How unfortunate, to have lost my treasure so soon after birth?' They ran to their son, held his corpse, and cried loudly. They fainted and then revived, their minds were mad and deluded, and they walked around naked until they saw the Tathagata. The Tathagata, using the power of his compassionate roots, transformed into their son.

爾時父母即前抱持歡喜無量，狂癡即滅，還得本心。如來爾時即為說法。因聞法故，即發阿耨多羅三藐三菩提心。

複次，如來慈善根力不可思議。爾時流離王起四種兵，伐舍維國。得諸釋子，穿坑埋之，坑悉齊腋，令不動搖。過一七已，如來爾時以慈善根力，即化其地變成浴池。其浴池水具八功德，有妙香花——所謂波頭摩花、分陀利花，青黃赤白，大如車輪，充滿其中。異類眾鳥，相和悲鳴。時諸釋子見是事已，心生歡喜，尋發阿耨多羅三藐三菩提心。發菩提心已，時流離王即以酒飲五百黑象，極令奔醉，腳著鐵甲，鼻系利劍。即聲惡鼓，放諸群像踏諸釋子。身諸肢節，皮骨糜碎，狼籍在地。以如來慈悲力故，身心安樂；身心安樂故，發菩提心；以發菩提心故，于諸眾生得平等心；心平等故，不生瞋恚；心不瞋恚故，命終生天。得生天已，即以天眼卻觀本緣，尋相謂言：「我等蒙佛慈恩，得生於天。七寶宮殿，名衣上服，身諸光明，微妙伎樂，一切樂具，皆是如來神力。是故我等發大悲心，利益眾生。隨有佛法所流佈處，若城邑、聚落、山林、樹下、宮殿、舍宅，有讀誦、書寫、解說其義，隨流佈處，稱意供給，令無乏少；若有刀兵、疾疫、饑饉，我等應當晝夜擁護，心不捨離。」爾時諸天發是愿已，身命色力，光明晃耀，復倍于常，歡喜踴躍，飛空而去。

複次，如來方便慈善根力不可思議。爾時流離王伐舍維國，毀害諸釋種已，選諸釋女，擇取端正，才能過人，各無數伎，取五百人，前後圍繞，作倡伎樂，還歸本國

當時，父母立刻上前抱住孩子，心中無比歡喜，癲狂的癥狀也消失了，恢復了本來的心智。如來佛祖這時就為他們說法。因為聽聞佛法，他們就發起了無上正等正覺的心。 再者，如來的慈悲善根力量不可思議。當時，琉璃王率領四種軍隊攻打舍衛國。抓到釋迦族的子弟后，挖坑將他們埋起來，坑深到他們的腋下，使他們不能動彈。過了一個七天後，如來佛祖這時用慈悲善根的力量，將那塊地變成了一個浴池。浴池的水具有八種功德，有美妙的香花——即波頭摩花、分陀利花，青色、黃色、紅色、白色，大如車輪，充滿其中。各種不同的鳥兒，互相鳴叫，聲音悲切。當時，那些釋迦族的子弟看到這種情況后，心中生起歡喜，隨即發起了無上正等正覺的心。發起菩提心后，琉璃王就用酒灌醉五百頭黑象，讓它們極度醉酒，腳上穿著鐵甲，鼻子上繫著利劍。然後敲響惡鼓，放出象群去踩踏那些釋迦族的子弟。他們的身體肢節、皮肉骨頭都被踩得稀爛，散落在地上。因為如來佛祖的慈悲力量，他們的身心感到安樂；因為身心安樂，他們發起了菩提心；因為發起了菩提心，他們對一切眾生都產生了平等心；因為心平等，他們不生嗔恨；因為心不嗔恨，他們命終后就升到了天上。升到天上后，他們用天眼回顧本來的因緣，互相說道：『我們蒙受佛陀的慈恩，才得以升到天上。七寶宮殿、名貴的衣服、身上的光明、美妙的音樂，一切的快樂用具，都是如來的神力所致。因此，我們應當發起大悲心，利益眾生。凡是有佛法流傳的地方，無論是城邑、村落、山林、樹下、宮殿、住宅，只要有人讀誦、書寫、講解佛法的意義，我們都應當隨處稱心如意地供給他們，使他們沒有缺乏；如果有刀兵、瘟疫、饑荒，我們都應當晝夜擁護他們，心中不捨棄。』當時，諸天發了這個愿后，他們的身體、壽命、容貌、力量、光明都比平常更加光耀，歡喜踴躍，飛向空中而去。 再者，如來佛祖的方便慈悲善根力量不可思議。當時，琉璃王攻打舍衛國，殘害了釋迦族人後，挑選釋迦族的女子，選取容貌端正、才能過人的，各有無數的技藝，選了五百人，前後圍繞著他，作為歌舞伎樂，返回自己的國家。

At that time, the parents immediately came forward, embraced their child, and were filled with immeasurable joy. Their madness vanished, and they regained their original minds. The Tathagata then preached the Dharma for them. Because they heard the Dharma, they aroused the mind of Anuttara-samyak-sambodhi. Furthermore, the Tathagata's power of compassionate roots is inconceivable. At that time, King Virudhaka raised four kinds of troops to attack the country of Shravasti. He captured the Shakya disciples, dug pits to bury them, with the pits reaching their armpits, so they could not move. After seven days, the Tathagata, with the power of his compassionate roots, transformed the ground into a bathing pond. The water in the pond had eight merits, and there were wonderful fragrant flowers—namely, the padma flowers and pundarika flowers, blue, yellow, red, and white, as large as chariot wheels, filling the pond. Various kinds of birds sang together, their voices mournful. When the Shakya disciples saw this, their hearts were filled with joy, and they immediately aroused the mind of Anuttara-samyak-sambodhi. After arousing the Bodhi mind, King Virudhaka intoxicated five hundred black elephants with wine, making them extremely drunk, with iron armor on their feet and sharp swords tied to their trunks. He then sounded evil drums and released the elephants to trample the Shakya disciples. Their limbs, skin, and bones were crushed and scattered on the ground. Because of the Tathagata's compassionate power, their bodies and minds felt at peace; because their bodies and minds were at peace, they aroused the Bodhi mind; because they aroused the Bodhi mind, they developed an equal mind towards all beings; because their minds were equal, they did not generate anger; because their minds did not generate anger, they were reborn in heaven after death. After being reborn in heaven, they used their heavenly eyes to look back at their original causes and conditions, and said to each other: 'We have been reborn in heaven because of the Buddha's compassionate grace. The seven-jeweled palaces, fine clothes, the light from our bodies, the wonderful music, and all the instruments of pleasure are all due to the Tathagata's divine power. Therefore, we should arouse great compassion to benefit all beings. Wherever the Buddha's Dharma is spread, whether in cities, villages, forests, under trees, in palaces, or in houses, if there are those who read, write, or explain the meaning of the Dharma, we should provide for them as they wish, so that they lack nothing; if there are wars, plagues, or famines, we should protect them day and night, and never abandon them in our hearts.' At that time, after the devas made this vow, their bodies, lives, appearances, strength, and light became even more radiant than before, and they joyfully leaped and flew into the sky. Furthermore, the Tathagata's skillful means and compassionate roots are inconceivable. At that time, after King Virudhaka attacked the country of Shravasti and harmed the Shakya people, he selected Shakya women, choosing those who were beautiful and talented, each with countless skills, and took five hundred of them, surrounding him as singers and dancers, and returned to his own country.

。夫人婇女升正殿上，結加趺坐，告大眾言：「我今快樂，稱善無量。」時諸釋女問流離王言：「汝今云何快樂？」答言：「我得勝怨。」諸釋女言：「汝不得勝。假使汝國一切四兵不敵於我釋種一人，然我釋種是佛弟子，不與物諍，令汝得勝。若起惡者，汝前後三四起兵向舍維國，而常退縮。汝第一往時，我諸釋種而作是言：『此流離王不識恩分，反生惡逆。若我等與彼戰者，賢愚不別，皁白不明。我等今者，宜應恐怖，令彼退散。』即立誓令：『今者，諸人齊共射之，令箭莫傷。』即起四兵往逆流離，去四十里，挽弓射之，箭箭相續，筈筈相拄。時流離王見是事已，即懷恐怖，退還歸去。過九十日，復起四兵伐諸釋種。爾時諸釋尋共議言：『流離惡人不知慚愧，而復更來，欲相危害。』爾時諸釋復立誓限：『今日諸人齊共射鎧，莫令傷人。』時諸釋種齊共射之，悉令諸人所著鎧仗，鉀鉀斷壞，裸身而住。時流離王心懷怖懼，即集諸臣而共議言：『我等今者恐不全濟。』中有第一大臣白大王言：『是諸釋種皆佛弟子，持不殺戒，修行慈悲。若不爾者，我等身命，久已殞滅。』王言：『審如是者，更可前進。』

「爾時諸釋𣫍手而住，流離軍馬遂至逼近。諸釋種中有一婆羅門語諸釋子：『今衰禍至，云何儼然？』諸釋答言：『我等今者不與物諍。若與彼諍，非佛弟子。』時婆羅門即嫌其言，踴出釋前，與流離戰，一箭射七。未久之間，傷殺轉多。流離四兵即還卻退。時諸釋種復作是念：『我等今者，不應與是惡人共為徒黨。』即集釋眾，共擯出是婆羅門種

現代漢語譯本：夫人和婇女登上正殿，結跏趺坐，告訴大眾說：『我現在很快樂，稱讚善行無量。』當時，各位釋迦族的女子問琉璃王說：『你現在為什麼快樂？』琉璃王回答說：『我戰勝了仇敵。』各位釋迦族的女子說：『你並沒有戰勝。假如你們國家所有的軍隊都抵擋不住我們釋迦族的一個人，然而我們釋迦族是佛的弟子，不與人爭鬥，才讓你得勝。如果發起惡行，你前後三四次起兵攻打舍衛國，卻常常退縮。你第一次來的時候，我們釋迦族的人就說：『這個琉璃王不識恩情，反而生出惡逆之心。如果我們和他作戰，賢愚就無法分辨，是非也不明瞭。我們現在應該恐嚇他，讓他退散。』於是立下誓言：『現在，大家一起射箭，讓箭不要傷到他。』就率領軍隊迎擊琉璃王，在距離四十里的地方，拉弓射箭，箭箭相連，箭尾相接。當時，琉璃王看到這種情況，就感到恐懼，退兵回去了。過了九十天，又起兵攻打釋迦族。那時，釋迦族的人就商議說：『琉璃這個惡人不知羞愧，又來了，想要危害我們。』當時，釋迦族又立下誓言：『今天大家一起射擊鎧甲，不要傷到人。』當時，釋迦族的人一起射擊，把所有人的鎧甲都射斷了，使他們赤身裸體。當時，琉璃王心懷恐懼，就召集大臣商議說：『我們現在恐怕不能保全了。』其中一位大臣對大王說：『這些釋迦族人都是佛的弟子，持不殺戒，修行慈悲。如果不是這樣，我們的性命早就沒了。』琉璃王說：『如果真是這樣，可以再前進。』 當時，釋迦族的人束手而立，琉璃王的軍隊逼近。釋迦族中有一個婆羅門對釋迦族人說：『現在災禍臨頭了，你們為什麼還這樣無動於衷？』釋迦族人回答說：『我們現在不與人爭鬥。如果與他們爭鬥，就不是佛的弟子了。』當時，那個婆羅門就嫌棄他們的話，跳到釋迦族前面，與琉璃王作戰，一箭射中七個人。沒過多久，傷亡的人越來越多。琉璃王的軍隊就退卻了。當時，釋迦族的人又想：『我們現在不應該和這個惡人同流合污。』就召集釋迦族人，一起把這個婆羅門種姓的人驅逐出去。

English version: The lady and the palace women ascended to the main hall, sat in the lotus position, and told the assembly, 'I am now happy, praising immeasurable good deeds.' At that time, the Shakya women asked King Virudhaka, 'Why are you happy now?' Virudhaka replied, 'I have conquered my enemies.' The Shakya women said, 'You have not conquered. If all the armies of your country could not withstand one person of our Shakya clan, yet our Shakya clan are disciples of the Buddha, and do not fight with others, allowing you to win. If you initiate evil actions, you have raised troops to attack Shravasti three or four times before, but always retreated. The first time you came, our Shakya people said, 'This King Virudhaka does not recognize kindness, but instead harbors evil intentions. If we fight with him, the wise and foolish will not be distinguished, and right and wrong will not be clear. We should now intimidate him, causing him to retreat.' So they made a vow: 'Now, everyone shoot arrows together, but let the arrows not harm him.' They led the army to meet Virudhaka, and at a distance of forty miles, they drew their bows and shot arrows, with arrows following arrows, and nocks touching nocks. When King Virudhaka saw this, he was terrified and retreated. After ninety days, he again raised troops to attack the Shakya clan. At that time, the Shakya people discussed, 'This evil person Virudhaka is shameless, and has come again, wanting to harm us.' Then the Shakya people made another vow: 'Today, everyone shoot at the armor, but do not harm the people.' Then the Shakya people all shot together, breaking all the armor that people were wearing, leaving them naked. At that time, King Virudhaka was terrified, and gathered his ministers to discuss, 'We are afraid we cannot survive now.' One of the ministers said to the king, 'These Shakya people are all disciples of the Buddha, upholding the precept of not killing, and practicing compassion. If it were not so, our lives would have been lost long ago.' The king said, 'If that is so, we can advance further.' At that time, the Shakya people stood with their hands tied, and Virudhaka's army approached. A Brahmin among the Shakya people said to the Shakya people, 'Now disaster has come, why are you still so indifferent?' The Shakya people replied, 'We do not fight with others now. If we fight with them, we are not disciples of the Buddha.' At that time, the Brahmin disliked their words, jumped in front of the Shakya people, and fought with Virudhaka, shooting seven people with one arrow. Before long, the casualties increased. Virudhaka's army retreated. At that time, the Shakya people thought, 'We should not be in league with this evil person.' They gathered the Shakya people and together expelled this Brahmin lineage.

。既擯出已，流離四兵壞舍維國。以是因緣，令汝得勝。」

時流離王即生慚愧，喚旃陀羅，即刵耳鼻，截斷手足。斷手足已，即以車載棄于冢間。時諸釋女宛轉，無復手足，悲號酸切，苦毒纏身，余命無幾。時諸釋女各稱父母、兄弟、姊妹者，或複稱天喚地者，苦切無量。惟其中有第一釋女告諸女言：「姊妹！當知我曾從佛聞：『若有一人能于運急之中，發於一念唸佛，至心歸命者，即得安隱，各稱所愿。』」時五百釋女異口同音至心念佛：「南無釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀。」復更唱言：「苦哉！苦哉！痛哉！痛哉！嗚呼！婆伽婆、修伽陀。」作是唱時，于虛空中，以如來慈善根力故，起大悲云，雨大悲雨，雨諸女人身。既蒙雨已，身體手足還生如故。諸女歡喜，俱唱是言：「如來慈父，無上世尊，世間妙藥，世間眼目，於三界中能拔其苦，施與快樂。所以者何？我等今者得脫苦難。我等今者，當唸佛恩，當念報恩。」諸女念言：「當以何事而報佛恩？如來身者，金剛之身，常住之身，無飢渴身，微妙色身，悉是具足百千禪定、根力、覺道、不可思議三十二相、八十種隨形之好；具二莊嚴，住大涅槃；等視眾生如羅睺羅，怨親等觀，亦不望報。我等今者欲報佛恩，當共出家，修持禁戒，護持正法。」思惟是已，即求衣缽，往詣王園比丘尼精舍，求索出家。

時有六群比丘尼見諸釋女，年時幼稚，美色端正：「今云何能捨此難捨，而共出家。我等當爲說世間五欲快樂，待年限過，然後出家，不亦快乎？彼若還俗，必以衣缽奉施我等

現代漢語譯本：『既然已經把他們趕出去了，流離王就讓四兵破壞了他們的房屋，以此因緣，讓你獲得勝利。』 當時，流離王立刻感到慚愧，就叫來旃陀羅，當即割下他們的耳朵和鼻子，砍斷他們的手腳。砍斷手腳后，就用車載著把他們丟棄在墳地裡。當時，那些釋迦族的女子輾轉反側，沒有了手腳，悲傷地哭喊，痛苦纏身，生命所剩無幾。當時，那些釋迦族的女子各自呼喊著父母、兄弟、姐妹，有的還呼天喊地，痛苦到了極點。其中有一位最年長的釋迦族女子告訴其他女子說：『姐妹們！你們應當知道，我曾經從佛那裡聽到：『如果有一個人能在危急的時候，發出一念至誠唸佛，一心歸命，就能得到安穩，各自實現自己的願望。』當時，五百位釋迦族女子異口同聲地至誠唸佛：『南無釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀。』又接著唱道：『苦啊！苦啊！痛啊！痛啊！嗚呼！婆伽婆、修伽陀。』當她們這樣唱的時候，在虛空中，因為如來的慈善根力，升起了大悲云，降下了大悲雨，雨水落在了這些女子的身上。當她們被雨水淋過後，身體、手腳都恢復如初。眾女子歡喜，一起唱道：『如來慈父，無上世尊，世間妙藥，世間眼目，在三界中能夠拔除痛苦，給予快樂。這是為什麼呢？因為我們現在得以脫離苦難。我們現在，應當感念佛恩，應當報答佛恩。』眾女子心想：『應當用什麼來報答佛恩呢？如來的身體，是金剛之身，常住之身，沒有飢渴之身，是微妙的色身，完全具備百千禪定、根力、覺道、不可思議的三十二相、八十種隨形的好；具足二種莊嚴，安住于大涅槃；平等看待眾生如同羅睺羅，怨恨和親近都平等看待，也不期望回報。我們現在想要報答佛恩，應當一起出家，修持戒律，護持正法。』思考完畢，她們就去尋找衣缽，前往王園比丘尼精舍，請求出家。 當時，有六群比丘尼看到這些釋迦族的女子，年紀還小，容貌美麗端正：『現在她們怎麼能捨棄這難以捨棄的，而一起出家呢？我們應當為她們說世間五欲的快樂，等她們年紀大了，然後再出家，不也很快樂嗎？她們如果還俗，一定會把衣缽奉獻給我們。』

English version: 'Since they have already been expelled, King Virudhaka had his four divisions of troops destroy their houses. Because of this, you will be victorious.' At that time, King Virudhaka immediately felt ashamed and summoned the Chandala. He immediately cut off their ears and noses, and severed their hands and feet. After severing their hands and feet, he had them loaded onto carts and abandoned in the graveyard. At that time, the Shakya women were writhing, without hands and feet, crying out in sorrow, their bodies wracked with pain, and their lives were nearly over. At that time, the Shakya women each called out to their parents, brothers, and sisters, and some even cried out to heaven and earth, their suffering was immeasurable. Among them, the eldest Shakya woman said to the other women: 'Sisters! You should know that I once heard from the Buddha: 'If a person can, in a moment of urgency, sincerely recite the Buddha's name with one-pointed devotion, they will attain peace and have their wishes fulfilled.' At that time, five hundred Shakya women, with one voice and with sincere hearts, recited the Buddha's name: 'Namo Shakyamuni Tathagata, Arhat, Samyaksambuddha.' They then continued to chant: 'Suffering! Suffering! Pain! Pain! Alas! Bhagavan, Sugata.' As they chanted, in the empty sky, due to the compassionate root power of the Tathagata, great clouds of compassion arose, and great compassionate rain fell, raining down on the bodies of these women. After they were rained upon, their bodies, hands, and feet were restored as before. The women rejoiced and together chanted: 'The Tathagata is a compassionate father, the unsurpassed World Honored One, the wonderful medicine of the world, the eyes of the world, who can remove suffering in the three realms and bestow happiness. Why is this so? Because we have now escaped suffering. We now should be mindful of the Buddha's grace and repay that grace.' The women thought: 'What should we use to repay the Buddha's grace? The Tathagata's body is a diamond body, a permanent body, a body without hunger or thirst, a subtle and beautiful body, fully possessing hundreds of thousands of samadhis, roots of power, paths of enlightenment, the inconceivable thirty-two marks, and eighty minor marks of excellence; possessing two kinds of adornment, abiding in great Nirvana; regarding all beings equally like Rahula, viewing enemies and loved ones equally, and not expecting any reward. We now wish to repay the Buddha's grace, we should all renounce the world, practice the precepts, and protect the Dharma.' Having thought this, they sought robes and bowls, and went to the Bhikkhuni monastery in the King's Garden, requesting to renounce the world. At that time, six groups of Bhikkhunis saw these Shakya women, who were young and beautiful: 'How can they now abandon what is so difficult to abandon and renounce the world together? We should tell them about the pleasures of the five desires of the world, and wait until they are older before they renounce the world, wouldn't that be more enjoyable? If they return to lay life, they will surely offer their robes and bowls to us.'

。」思惟是已，于釋女前，即以上事向諸女說。諸女聞已，心懷苦惱：「此安隱處，云何有大恐怖？如肴膳飲食和以毒藥。此比丘尼所說，亦復如是。世間五欲，多諸過患，我已具知。云何而反讚歎其美，而勸我等還歸本家，在於五欲？」作是語已，舉聲大哭，還出僧房。時有比丘尼，名曰華色，即問諸女：「何為啼哭？」諸女答言：「不果所愿。」比丘尼言：「汝愿何等？」答言：「愿欲出家，不蒙聽許。」時華色比丘尼問言：「汝欲出家者，我能度汝。」諸女聞已，心生歡喜，即便隨從，度為弟子。時諸釋女既蒙聽許，悲喜交集，而作是言：「和上！當知我等在家，眾苦非一，親族喪亡，割削耳鼻，截斷手足，禍患滋甚。」

爾時和上報諸弟子：「汝等辛苦何足言耶？我在家時，荷負眾苦，其事眾多。」時諸釋女長跪白師：「愿說在家眾苦因緣。」

爾時華色比丘尼即入三昧，以神通力，放大光明，照閻浮提，請召有緣天龍、鬼神、人及非人，于大眾中即自說言：「我在家時，是舍衛國人。父母嫁我與北方人。彼國風俗，其婦有娠，垂欲產時，還父母家。如是次第數年生子，后復有娠。垂產之日，皆乘車馬，夫妻相將，歸父母家。中路有河，其水瀑長。其路曠絕，多諸賊難。既至河已，不能得渡，住宿岸邊。于初夜時，我腹卒痛，即便起坐。未久之間，即便㝃身，生一男兒。岸邊草中有大毒蛇聞新血香，即來趣我。未至我所，我夫及奴眠在道中。蛇至奴所，尋便螫殺；前至夫所，夫眠不覺，亦螫殺夫。我時唱喚：『蛇來！蛇來！』喚夫不應，夫奴已死

『思慮已定，在釋迦女面前，便將此事告訴眾女。眾女聽后，心中苦惱：『這安穩的地方，為何會有如此大的恐怖？如同美味佳餚中摻雜了毒藥。這位比丘尼所說，也是如此。世間的五欲，有諸多過患，我已完全知曉。為何反而讚美它的美好，勸我們回到家中，沉溺於五欲之中？』說完這些話，便放聲大哭，走出僧房。當時有一位比丘尼，名叫華色，便問眾女：『為何啼哭？』眾女回答說：『未能如願。』比丘尼問：『你們希望什麼？』回答說：『希望出家，卻不被允許。』當時華色比丘尼問道：『你們想出家，我能度你們。』眾女聽后，心中歡喜，便跟隨她，被度為弟子。當時眾釋迦女既然被允許出家，悲喜交加，便說道：『和尚！應當知道我們在家時，眾多的苦難不止一種，親人喪亡，被割削耳鼻，被截斷手足，禍患更加嚴重。』 當時和尚告訴眾弟子：『你們所受的辛苦又算得了什麼呢？我在家時，承受的眾多苦難，其事更多。』當時眾釋迦女長跪在師父面前說：『希望講述在家時眾多苦難的因緣。』 當時華色比丘尼便進入三昧，以神通力，放出光明，照耀閻浮提，請召有緣的天龍、鬼神、人以及非人，在大眾中便自己說道：『我在家時，是舍衛國人。父母將我嫁給北方人。那個國家的風俗，婦人懷孕，臨近生產時，便回到父母家。就這樣依次生了幾個孩子，後來又懷孕。臨近生產的日子，都乘坐車馬，夫妻一同前往，回到父母家。途中有一條河，河水湍急。道路荒涼，多有盜賊。到達河邊后，無法渡河，便在岸邊住宿。在初夜時，我腹部突然疼痛，便起身坐著。沒過多久，便分娩，生下一個男孩。岸邊的草叢中有一條大毒蛇，聞到新鮮的血腥味，便向我爬來。還沒到我身邊，我的丈夫和奴僕睡在路邊。蛇爬到奴僕身邊，立刻將他咬死；又爬到丈夫身邊，丈夫睡著沒有察覺，也被咬死。我當時大聲呼喊：『蛇來了！蛇來了！』呼喊丈夫，丈夫沒有迴應，丈夫和奴僕已經死了。』

'Having pondered this, in front of the Shakya women, she told them about the matter. Upon hearing this, the women felt distressed: 'How can there be such great terror in this peaceful place? It's like mixing poison into delicious food. What this bhikkhuni says is also like that. The five desires of the world have many faults, which I already know well. Why then praise their beauty and urge us to return home, indulging in the five desires?' After saying this, they cried loudly and left the monastery. At that time, there was a bhikkhuni named Huesai, who asked the women: 'Why are you crying?' The women replied: 'Our wish has not been fulfilled.' The bhikkhuni asked: 'What do you wish for?' They replied: 'We wish to leave home, but we are not allowed.' Then the bhikkhuni Huesai asked: 'If you wish to leave home, I can ordain you.' Upon hearing this, the women were delighted and followed her, becoming her disciples. When the Shakya women were allowed to leave home, they were filled with both sorrow and joy, and said: 'Venerable One! You should know that when we were at home, our sufferings were not just one kind. Relatives died, our ears and noses were cut off, our hands and feet were severed, and the disasters were even more severe.' At that time, the Venerable One told her disciples: 'What is the hardship you have endured worth mentioning? When I was at home, I bore many sufferings, and there were many more things.' Then the Shakya women knelt before their teacher and said: 'We wish to hear the causes and conditions of the many sufferings at home.' At that time, the bhikkhuni Huesai entered samadhi, and with her supernatural power, she emitted light, illuminating Jambudvipa, and invited all sentient beings, including gods, dragons, ghosts, humans, and non-humans, and in the midst of the assembly, she said: 'When I was at home, I was a person from Shravasti. My parents married me to a man from the north. In that country's custom, when a woman is pregnant and about to give birth, she returns to her parents' home. In this way, I gave birth to several children, and later I became pregnant again. On the day of giving birth, we would travel by carriage, husband and wife together, back to my parents' home. On the way, there was a river with a strong current. The road was desolate, and there were many bandits. When we reached the river, we could not cross, so we stayed on the bank. In the early night, I suddenly felt pain in my abdomen, so I got up and sat. Not long after, I gave birth to a baby boy. In the grass on the bank, there was a large poisonous snake that smelled the fresh blood and came towards me. Before it reached me, my husband and servant were sleeping on the road. The snake went to the servant and immediately bit him to death; then it went to my husband, who was asleep and did not notice, and bit him to death as well. I then shouted: 'A snake is coming! A snake is coming!' I called out to my husband, but he did not respond. My husband and servant were already dead.'

。爾時毒蛇亦螫牛馬。至日出已，其夫身體膀脹爛壞，骨節解散，狼籍在地。憂悲恐怖，悶絕躄地；舉聲大哭，以手捶胸；自拔頭髮，塵土坌身。尋復悶絕，舉身投骨。如是憂苦，經留數日，獨在岸邊，其水漸小。荷負小兒，以手牽持，其新產者，以裙盛之，銜著口中，即前入水。正到河半，反視大兒，見一猛虎奔走馳逐，開口唱喚，口即失裙，嬰兒沒水。以手探摸，而竟不獲；其背上者，失手落水，尋覆沒喪；其岸上者為虎所食。我見是已，心肝分裂，口吐熱血，舉聲大哭：『怪哉！怪哉！我今一旦見此禍酷！』即到岸上，悶絕躄地。

「未久之間有大伴至。爾時伴中有一長者是我父母舊所知識。我即前問父母訊息。爾時長者即答我言：『汝父母家昨夜失火，所燒蕩盡，父母亦喪。』我聞是已，悶絕躄地，良久乃穌。未久之間，有五百群賊即壞眾伴。爾時賊主便將我去。作賊主婦法，常使守門，若有緩急，為人所逐，須速開門。後於一時，夫與群賊共行抄劫。

「爾時財主王及聚落併力馳逐，即還其家。爾時其婦在其舍內，㝃娠生子。夫在門外再三喚已，內無人開門。

「爾時賊主即作是念：『今此婦者，欲危害我。』思惟是已，即緣墻入，語其婦言：『以何事故，不開門耶？』婦言：『以產生故，而不及耳。』爾時賊主見是事已，瞋恚小息，語其婦言：『人有娠者，便當有子。汝為產故，危害於我，用是子為？速往殺之。』爾時其婦心生憐愍，不忍殺之。

「爾時賊主尋拔刀斫，解斷手足，語其婦言：『汝可還啖？若不食者，當斷汝頭

現代漢語譯本：當時毒蛇也咬傷了牛馬。到了太陽出來后，她的丈夫身體腫脹腐爛，骨頭散落，狼藉在地。她憂愁悲傷，驚恐萬分，昏厥倒地；放聲大哭，用手捶打胸膛；自己拔掉頭髮，用塵土塗抹全身。不久又昏厥過去，起身投向丈夫的屍骨。就這樣憂愁痛苦，過了好幾天，獨自在岸邊，河水漸漸變小。她揹著小兒子，用手牽著大兒子，把剛生下的孩子用裙子兜著，含在口中，就向前走入水中。剛到河中央，回頭看大兒子，看見一隻猛虎奔跑追逐，張口呼喊，口中就鬆開了裙子，嬰兒沉入水中。她用手探摸，最終沒有找到；背上的孩子，失手掉入水中，也隨即沉沒喪失；岸上的孩子被老虎吃了。我看到這些，心肝都像要裂開，口吐熱血，放聲大哭：『怪啊！怪啊！我今天竟然遭此慘禍！』隨即到了岸上，昏厥倒地。 沒過多久，有一大群同伴來到。當時同伴中有一位長者是我父母舊相識。我便上前詢問父母的訊息。那位長者就回答我說：『你父母家昨夜失火，燒得一乾二淨，父母也喪生了。』我聽到這些，昏厥倒地，過了很久才甦醒。沒過多久，有五百群強盜就衝散了同伴。當時強盜頭子就把我帶走了。我做了強盜頭子的妻子，常常讓我守門，如果有緊急情況，被人追趕，就要迅速開門。後來有一次，丈夫和強盜們一起去搶劫。 當時財主、國王和村落的人一起追趕，他們就回到家中。當時他的妻子在家裡，正懷孕生子。丈夫在門外再三呼喚，裡面沒有人開門。 當時強盜頭子就想：『現在這個妻子，想要危害我。』這樣想著，就翻墻進去，對他的妻子說：『因為什麼緣故，不開門呢？』妻子說：『因為生產的緣故，來不及開門。』當時強盜頭子看到這種情況，怒氣稍稍平息，對他的妻子說：『人懷孕了，就應該有孩子。你因為生產的緣故，危害了我，要這個孩子有什麼用？快去殺了他。』當時他的妻子心生憐憫，不忍心殺他。 當時強盜頭子就拔刀砍去，砍斷了孩子的手腳，對他的妻子說：『你可以吃掉他嗎？如果不吃，就砍斷你的頭。』

English version: At that time, poisonous snakes also bit the cattle and horses. When the sun rose, her husband's body was swollen and rotten, his bones scattered, a mess on the ground. She was filled with sorrow and fear, and fainted to the ground; she cried loudly, beating her chest with her hands; she pulled out her hair, and covered herself with dust. Soon she fainted again, and rose to throw herself upon her husband's bones. In this way, she suffered for several days, alone by the riverbank, as the water gradually receded. She carried her younger son on her back, held her older son by the hand, and carried the newborn in her skirt, held in her mouth, and went into the water. Just as she reached the middle of the river, she looked back at her older son and saw a fierce tiger running and chasing after him. She opened her mouth to shout, and the skirt slipped from her mouth, the baby fell into the water. She groped with her hands, but could not find him; the child on her back slipped and fell into the water, and was immediately lost; the child on the shore was eaten by the tiger. When I saw this, my heart felt like it was splitting, I spat out hot blood, and cried out loudly: 'How strange! How strange! I have encountered such a terrible disaster today!' Then I went to the shore and fainted to the ground. Not long after, a large group of companions arrived. Among them was an elder who was an old acquaintance of my parents. I went forward to ask about my parents. The elder replied, 'Your parents' house was burned down last night, everything was destroyed, and your parents also perished.' When I heard this, I fainted to the ground, and it was a long time before I recovered. Not long after, five hundred bandits scattered the group of companions. The bandit leader took me away. I became the bandit leader's wife, and was often made to guard the door. If there was an emergency, and they were being chased, I had to quickly open the door. Later, one time, my husband and the bandits went out to rob. At that time, the wealthy man, the king, and the villagers all chased after them, and they returned to their home. At that time, his wife was in the house, pregnant and giving birth. The husband called out repeatedly at the door, but no one opened it. At that time, the bandit leader thought: 'This wife of mine now intends to harm me.' Thinking this, he climbed over the wall and said to his wife: 'Why didn't you open the door?' The wife said: 'Because I was giving birth, I didn't have time to open it.' When the bandit leader saw this, his anger subsided slightly, and he said to his wife: 'When a woman is pregnant, she should have a child. Because you were giving birth, you endangered me, what use is this child? Go and kill him quickly.' At that time, his wife felt pity and could not bear to kill him. At that time, the bandit leader drew his sword and chopped, cutting off the child's hands and feet, and said to his wife: 'Can you eat him? If you don't eat him, I will cut off your head.'

。』爾時其婦以恐怖故，即還食之。既還食已，瞋恚便息。

「其夫於後，續復劫盜，為王所得，即治其罪。治賊之法，要斷其命，合婦生埋。我時身體著妙瓔珞。爾時有人貪利瓔珞，於後夜時，即便開冢，取我瓔珞，並將我去。復經少時，王家伺官即伺捉得，以律斷之，如治賊罪。治賊罪法，即斷其命，合婦生埋。埋之不固，於後夜時，多諸虎狼，把發冢開，食啖死屍。我因此故，尋時得出。既得出已，荒錯迷悶，不知東西，即便馳走。路見多人，即便問言：『諸人當知我今苦惱。何處能有忘憂除患？』時有長老婆羅門等，以憐愍心，即語我言：『曾聞釋迦牟尼佛法之中，多諸安隱，無諸衰惱。』我聞是已，心生歡喜，詣大愛道憍曇彌比丘尼所出家。次第修習，即得道果，三明六通，具八解脫。以是因緣，汝等當知我在家時勤苦如是。以是因緣自致得道。」

時諸釋女聞是語已，心大歡喜，得法眼凈。諸會聽眾各發所愿，歡喜而去。

爾時佛姨母憍曇彌比丘尼告一切比丘尼、式叉摩尼、沙彌尼、優婆夷及一切女人，而作是言：「佛法大利，一切功德，三種果報，唯有如來佛法海中乃具有之，一切眾生皆悉有分，而我等一切女人，如來不聽。以一切女人多諸疑惑，執著難捨

現代漢語譯本：當時，那婦人因為害怕，就又把食物吃了。吃完之後，她的怒氣就消了。 她的丈夫後來又去搶劫，被國王抓獲，就判了他的罪。懲治盜賊的法律，是要處死他，並把他的妻子一起活埋。當時我身上戴著精美的瓔珞。那時有人貪圖我的瓔珞，在後半夜，就打開墳墓，取走我的瓔珞，並把我帶走。過了不久，王家的守衛就抓住了他，按照法律判了他的罪，就像懲治盜賊一樣。懲治盜賊的法律，就是要處死他，並把他的妻子一起活埋。埋葬得不牢固，在後半夜，許多虎狼把墳墓扒開，吃掉了死屍。我因此就及時逃了出來。出來之後，我迷茫錯亂，不知東西，就跑了起來。路上看見許多人，就問他們說：『各位應當知道我現在的苦惱。哪裡能夠有忘憂除患的地方？』當時有長老婆羅門等人，以憐憫之心，就對我說：『曾經聽說釋迦牟尼佛的佛法之中，有很多安穩，沒有衰敗煩惱。』我聽了這話，心中歡喜，就去大愛道憍曇彌比丘尼那裡出家。次第修習，就得到了道果，三明六通，具足八解脫。因為這個因緣，你們應當知道我在家時勤苦如此。因為這個因緣自己才得以得道。」 當時，各位釋迦族的女子聽了這話，心中非常歡喜，得到了法眼清凈。各位在場的聽眾各自發愿，歡喜地離開了。 當時，佛的姨母憍曇彌比丘尼告訴一切比丘尼、式叉摩尼、沙彌尼、優婆夷以及一切女人，這樣說道：『佛法利益巨大，一切功德，三種果報，只有在如來佛法的海洋中才具備，一切眾生都有份，而我們一切女人，如來卻不聽許。因為一切女人有很多疑惑，執著難以捨棄。』

English version: At that time, the woman, out of fear, ate the food again. After eating, her anger subsided. Her husband later went to rob again, was caught by the king, and was sentenced for his crime. The law for punishing thieves was to execute him and bury his wife alive with him. At that time, I was wearing exquisite necklaces. Then someone coveted my necklaces, and in the latter part of the night, they opened the tomb, took my necklaces, and took me away. After a short time, the king's guards caught him and sentenced him according to the law, just like punishing a thief. The law for punishing thieves was to execute him and bury his wife alive with him. The burial was not secure, and in the latter part of the night, many tigers and wolves dug open the tomb and devoured the corpses. Because of this, I was able to escape in time. After escaping, I was confused and disoriented, not knowing east from west, and I ran away. On the road, I saw many people and asked them, 'You should know my current suffering. Where can there be a place to forget worries and eliminate troubles?' At that time, there were elder Brahmins and others who, with compassion, said to me, 'It has been heard that in the Buddha's Dharma of Shakyamuni, there is much peace and security, without decay and affliction.' Upon hearing this, my heart was filled with joy, and I went to the Bhikkhuni Mahapajapati Gotami to become a nun. Through gradual practice, I attained the fruit of the path, the three insights, the six supernormal powers, and the eight liberations. Because of this cause, you should know that my hardships at home were like this. It is because of this cause that I was able to attain the path.' At that time, the women of the Shakya clan, upon hearing these words, were greatly delighted and attained the purity of the Dharma eye. The audience present each made their vows and left with joy. At that time, the Buddha's aunt, Bhikkhuni Mahapajapati Gotami, said to all the Bhikkhunis, Shikshamanas, Shramanerikas, Upasikas, and all women, 'The Buddha's Dharma is of great benefit, all merits, and the three kinds of karmic results are only found in the ocean of the Tathagata's Dharma, and all sentient beings have a share, but the Tathagata does not allow us all women. Because all women have many doubts and attachments that are difficult to let go.'

。以執著故，使諸結業無量纏縛，癡愛覆心；覆心重故，愛水所沒，不能自出故；以二等智故，懈怠慢惰故，現身不能莊嚴菩提，獲得三十二相故；于生死中失轉輪聖王所有勝果，以十善法攝眾生故，亦失無上梵王之位；能為建立正法，勸發咨請，使一切眾生得利樂故；是故如來不聽女人樂為弟子。天魔、波旬及諸邪見一切外道，長夜惡邪，執著邪論，殘滅正法，毀佛法僧，是故如來不聽女人樂入佛法。我為一切諸女人故，三請如來，欲求佛法，如是至三，亦不聽許。時我不果所愿，心懷悵恨，憂悲苦惱，即出祇桓，悲淚滿目。

「爾時阿難即問我言：『母人何故憂愁如此？』我時即報侍者阿難：『欲求出家，修行佛法，三請如來，如來不許。以是因緣，我憂愁耳。』爾時阿難即報我言：『母人莫愁。我當啟請如來，使母人得入佛法。』憍曇彌聞是語已，心大歡喜。

「爾時阿難入白佛言：『世尊！今欲從佛啟請一愿。』佛言：『聽汝說之。』阿難白佛言：『憍曇彌母人者，乳哺養育如來色身。至今得佛，依因母人之所成立。母人于如來有大恩分。如來猶尚聽於一切眾生入佛法中，況于母人而不聽許？』

「佛告阿難：『如汝所說。如來非不知母人于如來所有是重恩，但不樂使女人入佛法中。如來若聽女人入佛法中者，正法當漸微漸滅於五百歲，是故如來不樂喜聽女人入佛法中

現代漢語譯本：因為執著，使得各種煩惱像無量的繩索纏縛，癡愛矇蔽內心；因為矇蔽內心深重，被愛慾之水淹沒，不能自己解脫；因為具有二種智慧（指世俗智慧和出世智慧），卻又懈怠懶惰，今生不能莊嚴菩提，獲得三十二相；在生死輪迴中失去了轉輪聖王所擁有的殊勝果報，因為用十善法攝受眾生，也失去了無上梵王之位；能夠建立正法，勸導啓發，使一切眾生得到利益安樂；因此，如來不允許女人樂意成為弟子。天魔、波旬以及各種邪見的外道，長久以來懷有邪惡的見解，執著于邪論，殘害正法，譭謗佛法僧，因此，如來不允許女人樂意進入佛法。我爲了所有女人，三次請求如來，想要尋求佛法，像這樣請求了三次，也沒有得到允許。當時我沒有實現願望，心中感到悵惘遺憾，憂愁悲傷苦惱，就離開了祇桓精舍，悲傷的淚水充滿了眼眶。 當時阿難就問我說：『母親為何如此憂愁？』我當時就告訴侍者阿難：『想要出家，修行佛法，三次請求如來，如來都不允許。因為這個緣故，我才憂愁。』當時阿難就對我說：『母親不要憂愁。我應當去請求如來，讓母親能夠進入佛法。』憍曇彌聽到這話后，心中非常歡喜。 當時阿難進入佛前稟告說：『世尊！現在想要向佛請求一個願望。』佛說：『聽你說。』阿難稟告佛說：『憍曇彌母親，用乳汁哺育養育瞭如來的色身。如今如來能夠成佛，都是依靠母親的成就。母親對如來有大恩德。如來尚且允許一切眾生進入佛法，何況母親而不允許呢？』 佛告訴阿難說：『正如你所說。如來並非不知道母親對如來有如此重大的恩德，只是不希望讓女人進入佛法。如來如果允許女人進入佛法，正法將會逐漸衰微，在五百年後滅亡，因此如來不樂意允許女人進入佛法。』

English version: Because of attachment, it causes all kinds of afflictions to bind like countless ropes, and foolish love covers the heart; because the covering of the heart is deep, one is submerged by the water of desire and cannot free oneself; because of having two kinds of wisdom (referring to worldly wisdom and transcendental wisdom), yet being lazy and indolent, one cannot adorn Bodhi in this life and obtain the thirty-two marks; in the cycle of birth and death, one loses the superior rewards of a wheel-turning king, and because of using the ten good deeds to gather sentient beings, one also loses the position of the supreme Brahma king; one is able to establish the true Dharma, encourage and inspire, and enable all sentient beings to obtain benefit and happiness; therefore, the Tathagata does not allow women to willingly become disciples. Mara, Papiyas, and all heretical views of external paths, for a long time have held evil views, clinging to heretical theories, harming the true Dharma, and slandering the Buddha, Dharma, and Sangha, therefore, the Tathagata does not allow women to willingly enter the Buddha's Dharma. For the sake of all women, I requested the Tathagata three times, wanting to seek the Buddha's Dharma, and after requesting three times like this, I was not granted permission. At that time, I did not fulfill my wish, and my heart felt lost and regretful, sorrowful, sad, and distressed, so I left the Jeta Grove, with tears of sorrow filling my eyes. At that time, Ananda asked me, 'Mother, why are you so worried?' I then told the attendant Ananda, 'I want to leave home, practice the Buddha's Dharma, and have requested the Tathagata three times, but the Tathagata does not allow it. Because of this reason, I am worried.' At that time, Ananda said to me, 'Mother, do not worry. I shall request the Tathagata to allow you to enter the Buddha's Dharma.' When Gautami heard these words, her heart was very happy. At that time, Ananda entered the presence of the Buddha and reported, 'World Honored One! Now I wish to request a wish from the Buddha.' The Buddha said, 'Tell me.' Ananda reported to the Buddha, 'Mother Gautami, with her milk, nourished and raised the Tathagata's physical body. Now that the Tathagata has become a Buddha, it is all due to the mother's accomplishment. The mother has great kindness towards the Tathagata. The Tathagata even allows all sentient beings to enter the Buddha's Dharma, how much more so should the mother be allowed?' The Buddha told Ananda, 'As you have said. The Tathagata is not unaware of the great kindness the mother has towards the Tathagata, but I do not wish to allow women to enter the Buddha's Dharma. If the Tathagata allows women to enter the Buddha's Dharma, the true Dharma will gradually decline and perish in five hundred years, therefore the Tathagata is not pleased to allow women to enter the Buddha's Dharma.'

。』爾時阿難頭面禮佛足，長跪叉手，重白佛言：『世尊！阿難自念過去諸佛具四部眾，而我釋迦如來獨不具耶？』佛告阿難：『若憍曇彌愛樂佛法，發大精進，清凈修習八敬之法者，聽入佛法。』阿難即時頭面禮佛，右繞三匝，即便出外，白母人言：『阿難已勸請如來，得使母人奉持佛法。』憍曇彌聞是語已，心大歡喜，白阿難言：『善哉阿難！乃能慇勤勸請如來，得使母人稱遂本願。』

「阿難具宣如來慇勤之教。母人聞已，悲喜交集：『而我身者是無常身，今日乃得貿易寶身；今我命者，唸唸遷滅代謝不定，始於今日貿易寶命；今我所有身命財者，眾緣所共，無有真主，今日乃得貿易寶財。』我思惟如是功德利故，于阿難所深生恭敬供養之想。白言：『大德阿難！愿不有慮！如來秘教，當盡奉行，假使喪失身命，終不退失。如來即當宣說微妙八敬之法，難可毀犯。』

「爾時憍曇彌母人即以大悲熏修其心，普為未來一切女人，重白佛言：『世尊！若當未來惡世之中，有善女人信樂愛敬于佛法者，唯愿聽許，得蒙其例。』佛言：『善哉！若有女人護持佛法，漸次修學戒、施、多聞及諸善法，在家出家三歸、五戒乃至具戒，及諸度脫、諸助道法，皆悉聽許恣意修習，亦得是三種果報、人天泥洹。』時憍曇彌聞是說已，心生歡喜而白佛言：『世尊！若是果報正是佛恩。』佛言：『莫作是說。如來終不有恩于諸眾生，如來終不于諸眾生而計有恩。計有恩者，則破如來平等之心。憍曇彌！當知如來於諸眾生計有恩無恩者，無有平等

現代漢語譯本：當時，阿難向佛陀頂禮，長跪合掌，再次對佛說：『世尊！我阿難自己想到過去諸佛都有四部弟子，而我們釋迦如來卻唯獨沒有女眾嗎？』佛告訴阿難：『如果喬答彌喜愛佛法，發大精進心，清凈地修習八敬法，就允許她加入佛法。』阿難立刻向佛陀頂禮，右繞佛三圈，然後就出去，告訴喬答彌說：『阿難已經勸請如來，使得母親能夠奉持佛法。』喬答彌聽到這話后，心中非常歡喜，對阿難說：『太好了，阿難！你竟然能夠如此慇勤地勸請如來，使得母親能夠實現本來的願望。』 阿難詳細地宣說了如來慇勤的教誨。喬答彌聽后，悲喜交加：『我的身體是無常的，今天才得以換取寶貴的身體；我的生命，唸唸遷滅，代謝不定，從今天開始換取寶貴的生命；我所有的身命財產，都是眾緣和合而成，沒有主宰，今天才得以換取寶貴的財富。』我思惟這些功德利益，對阿難生起了深深的恭敬供養之心。對阿難說：『大德阿難！請不要擔憂！如來的秘密教誨，我一定會全部奉行，即使喪失生命，也絕不退失。如來應當宣說微妙的八敬法，難以毀壞。』 當時，喬答彌以大悲心熏修自己的心，普遍為未來一切女人，再次對佛說：『世尊！如果未來惡世之中，有善良的女人信奉愛敬佛法，希望允許她們，能夠得到這樣的待遇。』佛說：『很好！如果有女人護持佛法，逐漸修學戒律、佈施、多聞以及各種善法，在家出家受持三皈依、五戒乃至具足戒，以及各種度脫、各種助道法，都允許她們隨意修習，也能夠得到這三種果報，人天果報和涅槃。』當時，喬答彌聽到這些話后，心中歡喜，對佛說：『世尊！如果是這樣的果報，這正是佛的恩德。』佛說：『不要這樣說。如來終究不會對眾生有恩，如來終究不會對眾生計較有恩。計較有恩的人，就破壞了如來的平等之心。喬答彌！應當知道如來對眾生計較有恩或無恩，都沒有平等。』

English version: At that time, Ananda bowed his head to the Buddha's feet, knelt down with his palms together, and said to the Buddha again: 'World Honored One! I, Ananda, think to myself that the Buddhas of the past all had four assemblies of disciples, but our Shakyamuni Tathagata alone does not have a female assembly?' The Buddha told Ananda: 'If Gotami loves the Dharma, develops great diligence, and purely practices the eight respectful rules, then she is allowed to enter the Dharma.' Ananda immediately bowed his head to the Buddha, circumambulated him three times to the right, and then went out, telling Gotami: 'Ananda has already requested the Tathagata, so that the mother can uphold the Dharma.' When Gotami heard these words, she was very happy and said to Ananda: 'Excellent, Ananda! You were able to so diligently request the Tathagata, so that the mother can fulfill her original wish.' Ananda explained in detail the Tathagata's earnest teachings. After hearing this, Gotami was filled with both sorrow and joy: 'My body is impermanent, and today I am able to exchange it for a precious body; my life is constantly changing and impermanent, and from today I am exchanging it for a precious life; all my body, life, and possessions are the result of various conditions coming together, and there is no master, and today I am able to exchange them for precious wealth.' Thinking of these merits and benefits, I have developed a deep sense of respect and offering towards Ananda. I said to Ananda: 'Great Virtue Ananda! Please do not worry! The Tathagata's secret teachings, I will definitely uphold them all, even if I lose my life, I will never retreat. The Tathagata should proclaim the subtle eight respectful rules, which are difficult to violate.' At that time, Gotami cultivated her mind with great compassion, and for the sake of all women in the future, she said to the Buddha again: 'World Honored One! If in the evil world of the future, there are good women who believe in and love the Dharma, I hope that they will be allowed to receive the same treatment.' The Buddha said: 'Excellent! If there are women who uphold the Dharma, gradually study the precepts, giving, learning, and all good dharmas, whether they are lay or ordained, taking refuge in the Three Jewels, observing the five precepts or even the full precepts, as well as all forms of liberation and all aids to the path, they are all allowed to practice as they wish, and they can also obtain these three kinds of rewards, the rewards of humans and gods, and Nirvana.' At that time, when Gotami heard these words, she was happy and said to the Buddha: 'World Honored One! If these are the rewards, then this is truly the Buddha's grace.' The Buddha said: 'Do not say that. The Tathagata ultimately does not have grace towards sentient beings, and the Tathagata ultimately does not consider having grace towards sentient beings. Those who consider having grace, destroy the Tathagata's mind of equality. Gotami! You should know that the Tathagata's consideration of having grace or not having grace towards sentient beings is without equality.'

。何以故？若有眾生毀害於佛，如來不瞋；若有眾生以栴檀汁涂如來身，如來不喜。如來普于眾生怨親等觀。唯是阿難，非如來也。以阿難故，令諸女人得入佛法。憍曇彌！未來末世，若有比丘尼及諸一切諸善女人，常當至心念阿難恩，稱名供養，恭敬尊重讚歎，令不斷絕。若不能，常晝夜六時令心不忘。』」

時憍曇彌告諸比丘尼及一切諸善女人，而作是言：「我等應當至心歸命阿難大師。若有女人慾求安隱，吉祥果報，常當於二月八日、八月八日，著凈潔衣，至心受持八戒齋法，晝夜六時建大精進。阿難即以大威神力，應聲護助，如願即得。」

時會大眾，聞法歡喜，右繞而去。

大方便佛報恩經卷第六

優波離品第八

爾時如來，大眾圍繞，供養恭敬，尊重讚歎。爾時阿難即從座起，觀察眾心咸皆有疑：「如來世尊！云何乃聽優波離下賤之人隨佛出家？以聽其出家故，毀辱一切諸王剎利種，增不敬之心，污信心故，永失福田，乃使白凈王子難陀比丘生輕慢心。」

佛告阿難及諸大眾：「汝等善聽！汝等乃可說如來無有平等大悲、三念處、五智三昧，不得說言優波離比丘真實是下賤人，修習下行、下愿、下精進也；汝等乃可說如來煩惱，無常遷變，不可得說優波離下賤出家。如來以正遍知宣說真實之言，汝等應當信受佛語

『這是什麼緣故呢？如果眾生毀壞傷害佛，如來不會嗔怒；如果眾生用旃檀汁塗抹如來身體，如來也不會歡喜。如來對於眾生，無論是怨家還是親人，都平等看待。只有阿難是這樣，不是如來。因為阿難的緣故，才讓女人們得以進入佛法。喬答彌！未來末世，如果有比丘尼以及一切善女人，應當常常至誠地憶念阿難的恩德，稱念他的名字，供養、恭敬、尊重、讚歎他，令這種行為不斷絕。如果不能做到，也要常常在白天黑夜的六個時辰里，讓心中不忘阿難。』 當時，喬答彌告訴眾比丘尼以及一切善女人，說道：『我們應當至誠地歸命阿難大師。如果有女人想要尋求安穩、吉祥的果報，應當常常在二月八日、八月八日，穿著乾淨的衣服，至誠地受持八戒齋法，白天黑夜的六個時辰里，建立大精進。阿難就會以大威神力，應聲護助，如願以償。』 當時在場的大眾，聽聞佛法后歡喜，右繞佛后離去。 《大方便佛報恩經》卷第五 《大方便佛報恩經》卷第六 當時，如來被大眾圍繞，供養、恭敬、尊重、讚歎。當時，阿難即從座位上站起來，觀察到眾人的心中都有疑惑：『如來世尊！為什麼允許優波離這種之人跟隨佛出家？因為允許他出家，就毀辱了一切諸王剎利種姓，增長了不敬之心，玷污了信心，永遠失去了福田，甚至使白凈王子難陀比丘生起了輕慢之心。』 佛告訴阿難以及大眾：『你們好好聽著！你們可以說如來沒有平等大悲、三念處、五智三昧，但不能說優波離比丘真的是之人，修習下劣的行為、下劣的願望、下劣的精進；你們可以說如來有煩惱，無常遷變，但不能說優波離**出家。如來以正遍知宣說真實之言，你們應當信受佛語。』

'Why is this so? If sentient beings harm the Buddha, the Tathagata does not become angry; if sentient beings anoint the Tathagata's body with sandalwood paste, the Tathagata does not rejoice. The Tathagata regards all sentient beings, whether enemies or relatives, with equanimity. Only Ananda is like this, not the Tathagata. It is because of Ananda that women are able to enter the Dharma. Gautami! In the future, in the latter days, if there are bhikkhunis and all virtuous women, they should always sincerely remember Ananda's kindness, recite his name, make offerings, respect, honor, and praise him, so that this practice never ceases. If they cannot do this, they should at least keep him in mind during the six periods of the day and night.' At that time, Gautami told all the bhikkhunis and all virtuous women, saying, 'We should sincerely take refuge in the great master Ananda. If any woman desires to seek peace and auspicious rewards, she should always, on the eighth day of the second month and the eighth day of the eighth month, wear clean clothes, sincerely observe the eight precepts, and cultivate great diligence during the six periods of the day and night. Ananda will then, with his great spiritual power, respond and protect them, and their wishes will be fulfilled.' At that time, the assembly, having heard the Dharma, rejoiced, circumambulated the Buddha to the right, and departed. The Great Vaipulya Sutra of Repaying Kindness, Volume Five The Great Vaipulya Sutra of Repaying Kindness, Volume Six Chapter Eight: Upali At that time, the Tathagata was surrounded by the assembly, who made offerings, respected, honored, and praised him. At that time, Ananda rose from his seat, observing that the minds of the assembly were filled with doubt: 'World Honored One! Why did you allow Upali, a person of such low caste, to leave home and follow the Buddha? Because you allowed him to leave home, you have insulted all the Kshatriya kings, increased disrespect, defiled faith, and forever lost the field of merit, even causing the pure prince Nanda to develop a sense of contempt.' The Buddha said to Ananda and the assembly, 'Listen carefully! You may say that the Tathagata does not have equanimity, great compassion, the three foundations of mindfulness, or the five wisdom samadhis, but you cannot say that Upali is truly a person of low caste, practicing inferior conduct, inferior vows, and inferior diligence. You may say that the Tathagata has afflictions, is impermanent and changing, but you cannot say that Upali's leaving home is wrong. The Tathagata speaks the truth with perfect knowledge, you should believe and accept the Buddha's words.'

。如來知見生死過患，獨覺成佛，優波離亦隨出家，三明六通，具八解脫，天人大眾增仰，護持正法，持律第一，堪任供養，能令眾產生就三種妙果，所謂現報、生報、后報。是故，當知優波離者，奇特妙行，偏為大悲菩薩，已於過去無量百千萬億諸佛所殖眾德本，亦于諸佛法中持律第一，亦于釋迦牟尼佛法中持律第一。」

爾時難陀比丘聞佛說已，即從座起，頭面禮大憍陳如足，次第至優波離前，俯仰而立，合掌而已。爾時如來即為難陀而說偈言：

「難陀當應知：　　汝莫憂貧窮， 亦不失富貴。　　出家法應爾。」

難陀聞佛示教利喜，種種說法，心生歡喜，即正衣服，頭面禮優波離足。應時天地六種震動，身心柔軟，逮得己利，所作已辦。

佛告優波離：「汝速師子吼於三寶四諦，在家出家七眾差別，所謂三歸、五戒乃至一切戒——利益眾生戒、凈煩惱戒、調御威儀戒、禪戒、無漏戒，興隆三寶。」

時優波離白佛言：「世尊！如來以威神力引接將護，我乃少能所咨問耳。」

「云何名三寶，佛法及眾僧？三寶若無性，云何分別說法僧差別名？歸依三寶者，云何而奉行？三歸若一者，不應說言三。若說三歸者，云何七眾名？」爾時優波離白佛言：「世尊！何所歸依，名歸依佛？」

爾時如來一一稱解，答曰：

「佛陀者，覺，覺了一切法相故。複次，一切眾生長眠三界，佛道眼既開，自覺覺彼，故名為覺。佛於一切法，能一切得一切說

現代漢語譯本：如來知曉生死的過患，獨自覺悟成佛。優波離也跟隨出家，證得三明六通，具備八解脫，受到天人和大眾的敬仰。他護持正法，持戒律最為精嚴，堪受供養，能使眾生獲得現報、生報、后報這三種殊勝的果報。因此，應當知道優波離的修行奇特而殊勝，他特別是一位大悲菩薩，過去在無量百千萬億諸佛那裡已經種下深厚的功德善根，在諸佛的教法中持戒律也是第一，在釋迦牟尼佛的教法中持戒律也是第一。 當時，難陀比丘聽聞佛陀的教誨后，立即從座位上起身，先向大憍陳如頂禮，然後依次走到優波離面前，恭敬地站立，合掌致意。這時，如來為難陀說了偈語： 『難陀你應當知道：你不要憂慮貧窮，也不會失去富貴。出家修道本應如此。』 難陀聽聞佛陀的開示教導，心中歡喜，整理好衣物，向優波離頂禮。當時，天地發生六種震動，他身心柔軟，獲得了自身的利益，所應做的事情已經完成。 佛陀告訴優波離：『你應當迅速宣說三寶、四諦的道理，以及在家、出家七眾的差別，也就是三歸、五戒乃至一切戒——利益眾生的戒、清凈煩惱的戒、調御威儀的戒、禪定之戒、無漏之戒，從而興盛三寶。』 這時，優波離對佛陀說：『世尊！如來以威神之力引導和護持，我才能稍微有所請教。』 『什麼是三寶？佛、法和僧？如果三寶沒有自性，如何分別佛、法、僧的差別名稱？歸依三寶的人，應當如何奉行？如果三歸是一體的，就不應該說三。如果說三歸，又如何解釋七眾的名稱？』這時，優波離對佛陀說：『世尊！歸依什麼，才稱為歸依佛？』 這時，如來一一解釋，回答說： 『佛陀的意思是覺悟，覺悟了一切法的實相。再者，一切眾生都長久沉睡在三界之中，佛陀的道眼已經開啟，自己覺悟，也使他人覺悟，所以稱為覺。佛陀對於一切法，能夠完全通達，完全獲得，完全宣說。

English version: The Tathagata knows the suffering and faults of birth and death, and attains Buddhahood through self-awakening. Upali also followed him into monastic life, achieving the three kinds of knowledge and six supernatural powers, possessing the eight liberations, and was revered by gods and humans. He upheld the Dharma, was the foremost in observing the precepts, was worthy of offerings, and could enable sentient beings to achieve three kinds of wonderful results, namely, immediate retribution, future retribution, and subsequent retribution. Therefore, it should be known that Upali's practice is extraordinary and wonderful, he is especially a Bodhisattva of great compassion, having planted roots of virtue in the past with countless hundreds of thousands of millions of Buddhas, and was also the foremost in observing the precepts in the Dharma of all Buddhas, and also the foremost in observing the precepts in the Dharma of Shakyamuni Buddha. At that time, the Bhikkhu Nanda, having heard the Buddha's teachings, immediately rose from his seat, bowed his head to the feet of Mahakasyapa, and then went to Upali, standing respectfully with his palms together. At that time, the Tathagata spoke a verse for Nanda: 'Nanda, you should know: You should not worry about poverty, nor will you lose wealth. Such is the way of monastic life.' Nanda, having heard the Buddha's teachings and instructions, felt joy in his heart, straightened his robes, and bowed his head to the feet of Upali. At that time, the earth shook in six ways, his body and mind became soft, he attained his own benefit, and what needed to be done was accomplished. The Buddha said to Upali: 'You should quickly proclaim the teachings of the Three Jewels and the Four Noble Truths, as well as the differences between the seven assemblies of lay and monastic practitioners, namely, the Three Refuges, the Five Precepts, and all precepts—the precepts that benefit sentient beings, the precepts that purify afflictions, the precepts that regulate conduct, the precepts of meditation, and the precepts of non-outflow, thereby flourishing the Three Jewels.' At that time, Upali said to the Buddha: 'World Honored One! It is only because the Tathagata guides and protects me with his majestic power that I am able to ask these questions.' 'What are the Three Jewels? The Buddha, the Dharma, and the Sangha? If the Three Jewels have no inherent nature, how can the different names of the Buddha, the Dharma, and the Sangha be distinguished? How should those who take refuge in the Three Jewels practice? If the Three Refuges are one, then it should not be said to be three. If it is said to be three, then how can the names of the seven assemblies be explained?' At that time, Upali said to the Buddha: 'World Honored One! What is it to take refuge in, that is called taking refuge in the Buddha?' At that time, the Tathagata explained each point, answering: 'Buddha means awakened, awakened to the true nature of all phenomena. Furthermore, all sentient beings are long asleep in the three realms, the Buddha's eye of the path has been opened, he is self-awakened and also awakens others, therefore he is called awakened. The Buddha, regarding all phenomena, is able to fully understand, fully attain, and fully proclaim.'

問曰：「佛云何一切說？為應時適會隨宜說耶？為當部黨相從說耶？」

答曰：「佛隨物適時說一切法。后諸弟子結集法藏，以類撰之。佛或時為諸弟子制戒輕重，有殘無殘，撰為律藏；或時說因果相生、諸結諸使及以業相，集為阿毗曇藏；為諸天、世人隨時說法，集為增一，是勸化人所習；為利根眾生說諸深義，名中阿含，是學問者所習；說種種隨禪法，是雜阿含，坐禪人習；破諸外道，是長阿含。」

問曰：「佛若一切說者，有經云：『佛坐一樹下，捉一枝葉，問弟子曰：「此枝葉多，樹上葉多？」答曰：「樹上葉多。」佛言：「我所知法如樹上葉，我所說法如掌中葉。」』云何言佛一切說耶？」

答曰：「有別相一切、總相一切，今言別相一切。有言：『佛能一切說，但眾生不能盡受。佛非不能說。』有言：『應云一切知，直言說，不得言一切說也。』」

問：「若佛知而能說，聲聞、緣覺依知而能說，何不稱佛耶？」

答曰：「不爾。佛知說俱盡；二乘知說於法有所不盡。複次，佛解一切法，盡能作名；二乘不能。複次，佛得無邊法，能無邊說；二乘不能。複次，有共不共，二乘所得共，佛所得不共。聲聞所得，三乘同知；中乘所得，二乘共知；唯佛所得，二乘不知，獨佛自知。複次，函大蓋亦大，法大法相無邊，佛以無邊智知說無邊法；二乘智有邊，故不稱法相。複次，有根、義。根者，慧根。義者，慧所緣法。佛根義俱滿，慧所緣法無有不盡；二乘根義二俱不滿

有人問：『佛陀所說的一切是什麼意思？是根據時機、場合和需要而說的嗎？還是按照宗派傳承而說的呢？』 回答說：『佛陀是根據眾生的根器和時機而說一切法的。後來的弟子們結集佛法，按照類別進行整理。佛陀有時為弟子們制定戒律的輕重，有殘缺或無殘缺，整理成律藏；有時講述因果相生、各種煩惱和業力，整理成阿毗曇藏；為天人和世人隨時說法，整理成《增一阿含》，這是勸化人們學習的；為根器銳利的眾生講述深奧的道理，稱為《中阿含》，這是學者們學習的；講述各種禪修方法，稱為《雜阿含》，是禪修者學習的；爲了破斥外道，稱為《長阿含》。』 有人問：『如果佛陀說一切法，為什麼經中說：『佛陀坐在一棵樹下，拿起一片樹葉，問弟子們說：「這片樹葉多，還是樹上的葉子多？」弟子們回答說：「樹上的葉子多。」佛陀說：「我所知道的法就像樹上的葉子那麼多，我所說的法就像我手中的葉子這麼多。」』怎麼能說佛陀說一切法呢？』 回答說：『一切法有別相一切和總相一切之分，這裡說的是別相一切。有人說：『佛陀能夠說一切法，只是眾生不能完全接受。佛陀並非不能說。』有人說：『應該說佛陀一切知，直接說，不能說一切說。』 有人問：『如果佛陀知道並且能夠說，聲聞和緣覺也依靠知道而能夠說，為什麼不稱他們為佛呢？』 回答說：『不是這樣的。佛陀的知和說都達到圓滿；二乘的知和說對於法有所不圓滿。其次，佛陀理解一切法，能夠完全表達出來；二乘不能。再次，佛陀獲得無邊的法，能夠無邊地說；二乘不能。再次，有共同和不共同的，二乘所獲得的是共同的，佛陀所獲得的是不共同的。聲聞所獲得的，三乘都知曉；中乘所獲得的，二乘共同知曉；只有佛陀所獲得的，二乘不知曉，只有佛陀自己知曉。再次，容器大，蓋子也大，法大，法相無邊，佛陀用無邊的智慧知道和說無邊的法；二乘的智慧有邊，所以不能稱為法相。再次，有根和義。根是指慧根。義是指慧所緣的法。佛陀的根和義都圓滿，慧所緣的法沒有不窮盡的；二乘的根和義都不圓滿。』

Someone asked: 'What does it mean that the Buddha speaks of everything? Does it mean he speaks according to the time, occasion, and needs? Or does it mean he speaks according to the traditions of different sects?' The answer is: 'The Buddha speaks all dharmas according to the capacities and timing of beings. Later disciples compiled the Buddhist teachings, organizing them by category. Sometimes the Buddha established precepts for his disciples, regarding their severity, completeness, or incompleteness, which were compiled into the Vinaya Pitaka; sometimes he spoke about the arising of cause and effect, various afflictions, and karmic actions, which were compiled into the Abhidhamma Pitaka; he taught gods and humans at various times, which was compiled into the Ekottara Agama, which is what people are encouraged to learn; he taught profound meanings for beings with sharp faculties, which is called the Madhyama Agama, which is what scholars learn; he taught various methods of meditation, which is called the Samyukta Agama, which is what meditators learn; and to refute external paths, he taught the Dirgha Agama.' Someone asked: 'If the Buddha speaks of everything, why does a sutra say: 'The Buddha sat under a tree, picked up a leaf, and asked his disciples, 「Are there more leaves on this leaf or on the tree?」 The disciples answered, 「There are more leaves on the tree.」 The Buddha said, 「The dharmas I know are like the leaves on the tree, and the dharmas I speak are like the leaves in my hand.」』 How can it be said that the Buddha speaks of everything?' The answer is: 'There is a distinction between 'everything' in its specific aspects and 'everything' in its totality. Here, we are speaking of 'everything' in its specific aspects. Some say: 'The Buddha is capable of speaking of everything, but beings are not capable of fully receiving it. It is not that the Buddha is incapable of speaking.' Some say: 'It should be said that the Buddha knows everything, and speaks directly, but it cannot be said that he speaks of everything.' Someone asked: 'If the Buddha knows and is able to speak, and the Sravakas and Pratyekabuddhas also rely on knowledge and are able to speak, why are they not called Buddhas?' The answer is: 'It is not like that. The Buddha's knowing and speaking are both complete; the knowing and speaking of the two vehicles are incomplete with respect to the Dharma. Furthermore, the Buddha understands all dharmas and is able to fully express them; the two vehicles cannot. Furthermore, the Buddha obtains boundless dharmas and is able to speak boundlessly; the two vehicles cannot. Furthermore, there are common and uncommon aspects; what the two vehicles obtain is common, and what the Buddha obtains is uncommon. What the Sravakas obtain is known by all three vehicles; what the Pratyekabuddhas obtain is known by the two vehicles; only what the Buddha obtains is not known by the two vehicles, only the Buddha knows it himself. Furthermore, if the container is large, the lid is also large; if the Dharma is great, the Dharma-aspect is boundless. The Buddha uses boundless wisdom to know and speak boundless dharmas; the wisdom of the two vehicles is limited, so they cannot be called Dharma-aspects. Furthermore, there are root and meaning. Root refers to the root of wisdom. Meaning refers to the dharmas that wisdom is based on. The Buddha's root and meaning are both complete, and there is no dharma that wisdom is based on that is not exhausted; the root and meaning of the two vehicles are both incomplete.'

。複次，佛得如實智名，於一切法相如實了故；二乘知法不盡原底，兼有所不周，是以不得稱如實智。以是種種義故，二乘不得稱佛。婆伽婆者，不可以音傳，不可以義解。云何世尊？以能知一切對治法故。複次，世法言音不同，世人自不相解，佛悉知之，故云世尊。複次，敕比丘云：『凡二乘凡夫，自說得法。或樂靜默，或入禪定，或以余緣，秘惜不說。』佛所得法，以慈悲力故，樂為他說。複次，云何？以破三毒故，得稱世尊。」

問曰：「二乘亦破三毒，何不名世尊耶？」

答曰：「不爾。二乘有退，佛不退故。退有三種：果退、不果退、所用退。果退者，聲聞三果退，下果不退。中乘二種，若百劫習行成辟支佛，果不退。若本是下乘三果作辟支佛，則果有退。佛果不退。不果退者，若向三乘人，未得而退，若修比丘三業，懈墮不進。凡有所修習，退而不勤，名不果退也。所用退者，凡所得法不現前用，如佛十力，小乘十智，用一余則不用。如誦十萬言經，若不誦時，盡名所用退也。下乘不果退，中乘亦有不果退；佛無不果退，於一切行中無不勤故。二乘有所用退也，佛則不定。又云：『於十力中用一不用九，故名退也。』有云：『無不用退。如誦二十萬言經，凡伕力劣故，或一日二日誦訖；佛能即時誦訖。十力亦爾，用能即用。無障礙故，無不用退。』又云：『佛無不用退。如著泥洹僧時，不直爾著，如凡夫人法，皆為利益眾生故。凡所用法，有益則用，無益不用，非不能用，故無用退。』雖各有所解，而云不可定也。佛意不可思議

現代漢語譯本：此外，佛之所以被稱為『如實智』，是因為他如實地瞭解一切法的真相；而二乘（聲聞乘和緣覺乘）對法的理解並不徹底，有所遺漏，因此不能被稱為『如實智』。基於這些種種原因，二乘不能被稱為佛。『婆伽婆』這個詞，無法通過聲音來傳達，也無法通過意義來解釋。那麼，為什麼稱佛為『世尊』呢？因為他能夠了解一切對治法。此外，世俗的語言和聲音各不相同，世人之間都不能互相理解，而佛卻能全部瞭解，所以被稱為『世尊』。再者，佛告誡比丘們說：『凡是二乘和凡夫，如果自己有所得法，或者喜歡保持沉默，或者進入禪定，或者因為其他原因，就秘而不宣。』而佛所得到的法，因為慈悲的力量，樂於為他人宣說。此外，為什麼說佛是『世尊』呢？因為他破除了貪、嗔、癡這三種毒，所以被稱為『世尊』。 有人問：『二乘也破除了三毒，為什麼不被稱為世尊呢？』 回答說：『不是這樣的。二乘會有退轉，而佛不會退轉。退轉有三種：果位退轉、未得果位退轉、所用退轉。果位退轉是指，聲聞乘的三果位會退轉，而初果不會退轉。中乘（緣覺乘）有兩種情況，如果經過百劫的修行而成就辟支佛，果位不會退轉。如果原本是下乘的三果位而轉為辟支佛，那麼果位就會退轉。佛的果位不會退轉。未得果位退轉是指，如果嚮往三乘的人，在未得到果位時退轉，或者修習比丘的三業時，懈怠而不精進。凡是所修習的，退轉而不勤奮，就稱為未得果位退轉。所用退轉是指，凡是所得到的法，不能隨時現前運用，比如佛的十力，小乘的十智，只用其中一種，其餘的就不用。比如背誦十萬字的經文，如果不背誦的時候，都稱為所用退轉。下乘有未得果位退轉，中乘也有未得果位退轉；佛沒有未得果位退轉，因為在一切行為中都精勤不懈。二乘有所用退轉，而佛則不一定。又說：『在十力中只用一種而不用其餘九種，所以稱為退轉。』有人說：『沒有不用退轉。比如背誦二十萬字的經文，凡夫因為力量不足，可能需要一天兩天才能背完；而佛能立即背完。十力也是這樣，能用就能用，沒有障礙，所以沒有不用退轉。』又說：『佛沒有不用退轉。比如穿上僧伽梨時，不是像凡夫那樣隨便穿，而是爲了利益眾生。凡是所用的法，有益就用，無益就不用，不是不能用，所以沒有所用退轉。』雖然各有各的理解，但都說不可確定。佛的意念是不可思議的。

English version: Furthermore, the Buddha is called 『Real Wisdom』 because he truly understands the reality of all dharmas; while the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not have a complete understanding of the dharma, and have omissions, therefore they cannot be called 『Real Wisdom』. For these various reasons, the Two Vehicles cannot be called Buddhas. The term 『Bhagavan』 cannot be conveyed through sound, nor can it be explained through meaning. Then, why is the Buddha called 『World Honored One』? Because he is able to understand all antidotal dharmas. Moreover, the languages and sounds of the world are different, and people cannot understand each other, but the Buddha understands them all, so he is called 『World Honored One』. Furthermore, the Buddha admonishes the monks, saying: 『All those of the Two Vehicles and ordinary people, if they have attained some dharma, either like to remain silent, or enter into meditation, or for other reasons, they keep it secret and do not speak of it.』 But the dharma that the Buddha has attained, because of the power of compassion, he is happy to proclaim it to others. Furthermore, why is the Buddha called 『World Honored One』? Because he has broken through the three poisons of greed, anger, and ignorance, therefore he is called 『World Honored One』. Someone asks: 『The Two Vehicles also break through the three poisons, why are they not called World Honored Ones?』 The answer is: 『It is not so. The Two Vehicles have regression, while the Buddha does not regress. There are three types of regression: regression of attainment, regression of non-attainment, and regression of application. Regression of attainment refers to the fact that the three stages of the Śrāvaka Vehicle can regress, while the first stage does not regress. The Middle Vehicle (Pratyekabuddhayāna) has two situations, if one achieves Pratyekabuddha after practicing for a hundred kalpas, the attainment does not regress. If one originally was in the three stages of the Lower Vehicle and then becomes a Pratyekabuddha, then the attainment will regress. The Buddha』s attainment does not regress. Regression of non-attainment refers to the fact that if those who aspire to the Three Vehicles regress before attaining the attainment, or if they are practicing the three actions of a monk, they are lazy and do not progress. All that is practiced, if one regresses and is not diligent, is called regression of non-attainment. Regression of application refers to the fact that all the dharmas that are attained cannot be readily applied, such as the ten powers of the Buddha, and the ten wisdoms of the Small Vehicle, only one is used, and the rest are not used. For example, reciting a scripture of 100,000 words, if one is not reciting it, it is all called regression of application. The Lower Vehicle has regression of non-attainment, and the Middle Vehicle also has regression of non-attainment; the Buddha has no regression of non-attainment, because he is diligent in all actions. The Two Vehicles have regression of application, while the Buddha is not necessarily so. It is also said: 『Among the ten powers, only one is used and the other nine are not, therefore it is called regression.』 Some say: 『There is no regression of non-application. For example, reciting a scripture of 200,000 words, ordinary people, because of their lack of strength, may need one or two days to finish reciting; while the Buddha can finish reciting it immediately. The ten powers are also like this, if they can be used, they can be used, there is no obstruction, so there is no regression of non-application.』 It is also said: 『The Buddha has no regression of non-application. For example, when putting on the sanghati robe, it is not put on casually like ordinary people, but for the benefit of sentient beings. All the dharmas that are used, if they are beneficial, they are used, if they are not beneficial, they are not used, it is not that they cannot be used, so there is no regression of application.』 Although there are different understandings, they all say that it cannot be determined. The Buddha』s intention is inconceivable.

問曰：「聲聞何故三果退，下果不退？」

答曰：「三果已曾得，故退；下果未曾得，故不退。如人饑得美食，久則不忘，此義亦爾。又云：『下果，忍作無礙道，智作解脫道；三果，智作無礙道，智作解脫道，故退。』又云：『見諦道無退；思惟道有退。凈不凈想，斷結故。思惟道有逼迫，見諦無逼迫。見諦無逼迫，見諦結見理，思惟微生，故逼迫不退也。』又云：『見諦智力強，如大梁鎮物；思惟智弱，故退也。』又云：『見諦欲界忍智二心能斷九品；上界忍智二心斷七十二品結，盡無色界，故不退也。』以是義故獨名世尊。複次，佛習氣斷，二乘習氣不盡。如牛呞比丘，常作牛呞，以世世牛中來故；如一比丘雖得漏盡，而常以鏡自照，以世世從淫女中來故；如一比丘跳枰擲閣，以世世從獼猴中來；不得名世尊。」

「凡言『如是我聞』者，佛在時言；『我聞』，為是滅后也。撰法藏者言我聞，佛二十年中說法，阿難不聞，何得言我聞？」

答曰：「云：『諸天語阿難。』又云：『佛入世俗心，令阿難知。』又云：『從諸比丘邊聞。』又云：『阿難從佛請願：「愿佛莫與我故衣，莫令人請我食。我為求法，恭敬佛故，侍佛所須，不為衣食。諸比丘晨暮二時，得見世尊，莫令我爾，欲見便見。又，佛二十年中所說法，盡為我說。」』」

問曰：「二十年中所說法句，何由可說？」

答曰：「佛善巧方便，於一句法中演無量法，能以無量法為一句義。佛粗示其端緒，阿難盡已得知，速利強持力故

問：『為何聲聞三果會退轉，而下果不會退轉？』 答：『三果已經證得，所以會退轉；下果未曾證得，所以不會退轉。如同人飢餓時得到美食，久久不會忘記，此理亦是如此。』又說：『下果，以忍作無礙道，以智作解脫道；三果，以智作無礙道，以智作解脫道，所以會退轉。』又說：『見諦道不會退轉；思惟道會退轉。因為凈與不凈的念頭，斷除了煩惱的緣故。思惟道有逼迫，見諦道沒有逼迫。見諦道沒有逼迫，見諦道是見真理，思惟道是微細的生起，所以逼迫不會退轉。』又說：『見諦的智慧力量強大，如同大梁鎮壓物體；思惟的智慧力量弱小，所以會退轉。』又說：『見諦欲界的忍智二心能斷除九品煩惱；上界的忍智二心能斷除七十二品煩惱，全部斷盡，所以不會退轉。』因為這個道理，所以獨稱為世尊。再者，佛的習氣斷盡，二乘的習氣沒有斷盡。如同牛呞比丘，常常做牛反芻的動作，因為他世世從牛中來；如同一個比丘雖然證得漏盡，卻常常用鏡子照自己，因為他世世從**中來；如同一個比丘跳躍擲物，因為他世世從獼猴中來；所以不能稱為世尊。 凡是說『如是我聞』的，是佛在世時說的；『我聞』，是佛滅度后說的。撰寫法藏的人說我聞，佛二十年中說法，阿難沒有聽到，怎麼能說我聞呢？』 答：『說：『諸天告訴阿難。』又說：『佛進入世俗心，讓阿難知道。』又說：『從諸比丘那裡聽到。』又說：『阿難從佛那裡請求：『愿佛不要給我舊衣服，不要讓人請我吃飯。我爲了求法，恭敬佛的緣故，侍奉佛所需要的，不是爲了衣食。諸比丘早晚兩次，可以見到世尊，不要讓我這樣，想見就見。而且，佛二十年中所說的法，都為我說。』』』 問：『二十年中所說的法句，怎麼可以說出來呢？』 答：『佛善巧方便，在一句法中演說無量法，能以無量法表達一句的意義。佛粗略地顯示其端緒，阿難全部都已經知道，因為他有快速敏銳的記憶力。』

Question: 'Why do the three fruits of the Sravakas regress, while the lower fruits do not?' Answer: 'The three fruits have already been attained, so they regress; the lower fruits have not been attained, so they do not regress. It is like a hungry person getting delicious food, they will not forget it for a long time, this principle is also like that.' It is also said: 'The lower fruit, uses forbearance to create the unobstructed path, and wisdom to create the path of liberation; the three fruits, use wisdom to create the unobstructed path, and wisdom to create the path of liberation, so they regress.' It is also said: 'The path of seeing the truth does not regress; the path of contemplation regresses. Because of the pure and impure thoughts, the fetters are broken. The path of contemplation has pressure, the path of seeing the truth has no pressure. The path of seeing the truth has no pressure, the path of seeing the truth sees the principle, the path of contemplation is subtle arising, so the pressure does not regress.' It is also said: 'The power of wisdom in seeing the truth is strong, like a great beam suppressing objects; the power of wisdom in contemplation is weak, so it regresses.' It is also said: 'The two minds of forbearance and wisdom in the desire realm of seeing the truth can break nine categories of afflictions; the two minds of forbearance and wisdom in the upper realms can break seventy-two categories of afflictions, all completely broken, so they do not regress.' Because of this reason, he is uniquely called the World Honored One. Furthermore, the Buddha's habitual tendencies are completely broken, while the habitual tendencies of the two vehicles are not completely broken. Like the cow-chewing Bhikkhu, he often makes the action of a cow chewing cud, because he came from cows in past lives; like a Bhikkhu who, although he has attained the end of outflows, often uses a mirror to look at himself, because he came from ** in past lives; like a Bhikkhu who jumps and throws things, because he came from monkeys in past lives; therefore, he cannot be called the World Honored One. Whenever it is said 'Thus have I heard,' it is said when the Buddha was alive; 'I heard,' is said after the Buddha's passing. The person who compiled the Dharma treasury says 'I heard,' the Buddha taught for twenty years, Ananda did not hear, how can he say 'I heard?' Answer: 'It is said: 'The gods told Ananda.' It is also said: 'The Buddha entered the mundane mind, letting Ananda know.' It is also said: 'Heard from the Bhikkhus.' It is also said: 'Ananda requested from the Buddha: 'May the Buddha not give me old clothes, and not let people invite me to eat. I am seeking the Dharma, out of respect for the Buddha, serving the Buddha's needs, not for clothing and food. The Bhikkhus can see the World Honored One twice in the morning and evening, do not let me be like that, I want to see him whenever I want. Moreover, all the Dharma that the Buddha has taught in twenty years, please tell it to me.' Question: 'How can the sentences of the Dharma taught in twenty years be spoken?' Answer: 'The Buddha is skillful in means, in one sentence of Dharma he expounds countless Dharmas, and can use countless Dharmas to express the meaning of one sentence. The Buddha roughly shows the beginning, Ananda already knows everything, because he has a quick and sharp memory.'

。八萬法者，又云：『如樹，根莖枝葉名為一樹，佛為眾生始終說法，名為一藏。』如是八萬；又云：『佛一坐說法，名為一藏。』如是八萬；又云：『十六字為半偈，三十二字為一偈。』如是八萬；又云：『長短偈四十二字為一偈。』如是八萬；又云：『如半月說戒為一藏。』如是八萬；又云：『佛自說，六萬六千偈為一藏。』如是八萬；又云：『佛說：「塵勞有八萬，法藥亦八萬。」名八萬法藏。』」

問曰：「契經、阿毗曇不以佛在初，獨律誦以佛在初？」

答曰：「以勝故；佛獨制故。如契經中，諸弟子說法；有時如釋提桓因，自說佈施第一。何以故？我以施故，得為天王，所愿如意，佛言如是。有時佛化作化佛，化佛說法；律則不爾，一切佛說，是故以佛在初。又如契經隨處隨決；律則不爾。若屋中有事，不得即結，必當出外；若白衣邊有事，必在眾結；若聚落有事，亦在眾結；若於五眾邊有事，必在比丘、比丘尼邊結，是故以佛在初。毗耶離者，或有國以王為名，或以地為稱，或以城為號。此國以龍為目；迦蘭陀聚落者，以鳥名之。又云：『聚落主名須提那者，父母求請神祇得，故名求得。』富貴者，富有二種：一眾生類，二非眾生。非眾生者，多有金銀七寶、倉庫財帛、田疇舍宅；眾生類者，奴婢僕使、象馬牛羊、村落封邑，故名富也。貴者，或為封主，或有美德，人所宗敬，故言貴也。自歸三寶，受三歸法。」

問曰：「三歸以何為性？」

「有論者言：『三歸是教，無教性。』受三歸時，胡跪合掌，口說三歸，是名身口教也

現代漢語譯本：關於八萬法藏，又有一種說法：『如同樹木，根、莖、枝、葉構成一棵樹，佛陀為眾生從始至終說法，稱為一藏。』像這樣有八萬藏；又有一種說法：『佛陀一次坐下說法，稱為一藏。』像這樣有八萬藏；還有一種說法：『十六個字為半偈，三十二個字為一偈。』像這樣有八萬藏；又有一種說法：『長短偈四十二個字為一偈。』像這樣有八萬藏；還有一種說法：『如同半月說戒為一藏。』像這樣有八萬藏；又有一種說法：『佛陀自己說，六萬六千偈為一藏。』像這樣有八萬藏；還有一種說法：『佛陀說：「塵勞有八萬，法藥也有八萬。」稱為八萬法藏。』 有人問：『為什麼契經和阿毗曇不以佛陀為首，唯獨律藏以佛陀為首？』 回答說：『因為律藏殊勝；因為是佛陀親自製定的。例如在契經中，有時是諸位弟子說法；有時像釋提桓因，自己說佈施第一。為什麼呢？因為我通過佈施，才得以成為天王，所求如意，佛陀也這樣說。有時佛陀會化作化佛，由化佛說法；但律藏不是這樣，一切都是佛陀所說，所以以佛陀為首。又如契經可以隨處決斷；但律藏不是這樣。如果屋裡有事，不能立即結罪，必須到外面；如果在俗人那裡有事，必須在僧團中結罪；如果在村落有事，也要在僧團中結罪；如果是在五眾那裡有事，必須在比丘、比丘尼那裡結罪，所以以佛陀為首。毗耶離這個地方，有的國家以國王的名字命名，有的以地名命名，有的以城的名字命名。這個國家以龍為標誌；迦蘭陀聚落，以鳥的名字命名。還有一種說法：『聚落的主人名叫須提那，是父母祈求神祇所得，所以名叫求得。』富有，有兩種：一種是眾生類的富有，一種是非眾生類的富有。非眾生類的富有，是指有很多金銀七寶、倉庫財物、田地房屋；眾生類的富有，是指有奴婢僕人、象馬牛羊、村落封地，所以稱為富有。貴，是指或者為封地的主人，或者有美德，受人尊敬，所以稱為貴。皈依三寶，接受三皈依的法門。 有人問：『三皈依的性質是什麼？』 有論者說：『三皈依是教，沒有無教的性質。』受三皈依時，胡跪合掌，口說三皈依，這稱為身口教。

English version: Regarding the eighty-four thousand Dharma teachings, it is also said: 『Like a tree, the roots, trunk, branches, and leaves form one tree, and the Buddha's teachings to sentient beings from beginning to end are called one collection.』 There are eighty-four thousand such collections; it is also said: 『When the Buddha sits down to teach once, it is called one collection.』 There are eighty-four thousand such collections; it is also said: 『Sixteen words are half a verse, and thirty-two words are one verse.』 There are eighty-four thousand such collections; it is also said: 『A verse of varying length with forty-two words is one verse.』 There are eighty-four thousand such collections; it is also said: 『Like reciting the precepts every half month, it is one collection.』 There are eighty-four thousand such collections; it is also said: 『The Buddha himself said that sixty-six thousand verses are one collection.』 There are eighty-four thousand such collections; it is also said: 『The Buddha said, 「There are eighty-four thousand defilements, and there are also eighty-four thousand remedies.」 This is called the eighty-four thousand Dharma collections.』 Someone asked: 『Why do the Sutras and Abhidhamma not begin with the Buddha, while only the Vinaya begins with the Buddha?』 The answer is: 『Because the Vinaya is superior; because it was personally established by the Buddha. For example, in the Sutras, sometimes the disciples teach; sometimes, like Sakra, he himself says that giving is the foremost. Why? Because through giving, I became the king of the gods, and my wishes are fulfilled, and the Buddha said so. Sometimes the Buddha transforms into a transformation Buddha, and the transformation Buddha teaches; but the Vinaya is not like this, everything is said by the Buddha, so it begins with the Buddha. Also, the Sutras can be decided anywhere; but the Vinaya is not like this. If there is a matter in the house, it cannot be resolved immediately, it must be done outside; if there is a matter with lay people, it must be resolved in the Sangha; if there is a matter in the village, it must also be resolved in the Sangha; if there is a matter with the five groups, it must be resolved with the monks and nuns, so it begins with the Buddha. The place of Vaisali, some countries are named after the king, some are named after the land, and some are named after the city. This country is marked by a dragon; the Kalanda village is named after a bird. It is also said: 『The head of the village is named Sudinna, who was obtained by his parents praying to the gods, so he is named Obtained.』 Wealthy, there are two kinds: one is the wealth of sentient beings, and the other is the wealth of non-sentient beings. The wealth of non-sentient beings refers to having a lot of gold, silver, seven treasures, warehouse wealth, fields, and houses; the wealth of sentient beings refers to having slaves, servants, elephants, horses, cattle, sheep, villages, and fiefdoms, so it is called wealthy. Noble, refers to either being the lord of a fiefdom, or having virtue, and being respected by people, so it is called noble. Taking refuge in the Three Jewels, receiving the precepts of the Three Refuges.』 Someone asked: 『What is the nature of the Three Refuges?』 Some theorists say: 『The Three Refuges are teachings, without the nature of non-teachings.』 When receiving the Three Refuges, kneeling with palms together, and reciting the Three Refuges, this is called the teaching of body and speech.

。若純重心，有身口無教，是謂教無教。又云：『三歸是三業性，身口意業也。』又云：『三歸是善五陰。』以眾生善五陰為三歸，以三寶為所歸，所歸以救護為義。譬如有人有罪于王，投向異國以求救護。異國王言：『汝求無畏者，莫出我境，莫違我教，必相救護。』眾生亦爾，系屬於魔，有生死罪，歸向三寶以求救護。若誠心三寶，更無異向，不違佛教，魔王邪惡無如之何。昔有一鴿，為鷹所逐。入舍利弗影，戰懼不解；移入佛影，泰然無怖，大海可移，此鴿無動。所以爾者，佛有大慈大悲，舍利弗無大慈悲；佛習氣盡，舍利弗習氣未盡；佛三阿僧祇劫修菩薩行，舍利弗六十劫中修習苦行。以是因緣，鴿入舍利弗影，猶有怖畏；入佛影中，而無怖也。」

問曰：「若歸三寶能除罪過，息怖畏者，提婆達多亦歸依三寶，以信出家，受具足戒，而犯三逆，墮阿鼻獄？」

答曰：「夫救護者，救可救者。提婆達多罪惡深大，兼是定業，是故難救。」

問曰：「若有大罪，佛不能救；若無罪者，不須佛救。云何三寶能有救護？」

答曰：「提婆達多歸依三寶，心不真實，三歸不滿；常求利養名聞，自號一切智人，與佛爭競。以是因緣，三寶雖有大力，不能救也。如阿阇世王雖有逆罪，應入阿鼻獄，以誠心向佛故，滅阿鼻罪，入黑繩地獄。如人中重罪，七日都盡，是謂三寶救護力也。」

問曰：「若提婆達多罪不可救者，有經云：『若人歸佛者，不墮三惡道。』是義云何？」

答曰：「提婆達多以歸三寶故，雖入阿鼻，受苦輕微，亦時得暫息

現代漢語譯本：如果只是純粹的重心，有身體和口頭上的行為卻沒有教導，這叫做『教無教』。還有說法：『三歸依是身、口、意三業的性質。』又說：『三歸依是善的五蘊。』以眾生善的五蘊作為三歸依，以三寶作為所歸依的對象，所歸依的意義在於救護。比如有人得罪了國王，投奔到別的國家尋求救護。異國國王說：『你尋求無畏，就不要離開我的國境，不要違揹我的教導，我必定會救護你。』眾生也是這樣，被魔所束縛，有生死的罪過，歸向三寶尋求救護。如果真心歸依三寶，不再有其他想法，不違背佛教的教導，魔王邪惡也無可奈何。從前有一隻鴿子，被老鷹追逐。躲到舍利弗的影子下，仍然戰戰兢兢；移到佛的影子下，就安然無懼，即使大海可以移動，這隻鴿子也不會動搖。之所以這樣，是因為佛有大慈大悲，舍利弗沒有大慈大悲；佛的習氣已經斷盡，舍利弗的習氣還沒有斷盡；佛在三大阿僧祇劫中修行菩薩行，舍利弗在六十劫中修行苦行。因為這個緣故，鴿子躲在舍利弗的影子下，仍然有恐懼；躲在佛的影子下，就沒有恐懼了。 有人問：『如果歸依三寶能夠消除罪過，平息恐懼，提婆達多也歸依了三寶，以信心出家，受了具足戒，卻犯了三逆罪，墮入了阿鼻地獄，這是為什麼？』 回答說：『所謂救護，是救護可以被救護的人。提婆達多的罪惡深重，而且是定業，所以難以救護。』 有人問：『如果有大罪，佛也不能救；如果沒有罪，就不需要佛救。那麼三寶怎麼能有救護的能力呢？』 回答說：『提婆達多歸依三寶，心不真誠，三歸依不圓滿；他常常追求利益和名聲，自稱一切智人，與佛爭鬥。因為這個緣故，三寶雖然有很大的力量，也不能救他。比如阿阇世王雖然有逆罪，應該墮入阿鼻地獄，因為他真心向佛，所以消除了阿鼻地獄的罪業，進入了黑繩地獄。就像人犯了重罪，七天就都消除了，這就是三寶的救護力量。』 有人問：『如果提婆達多的罪不可救，有經典說：『如果有人歸依佛，就不會墮入三惡道。』這是什麼意思呢？』 回答說：『提婆達多因為歸依三寶的緣故，雖然墮入阿鼻地獄，所受的痛苦也比較輕微，有時也能得到暫時的休息。』

English version: If it's purely a matter of focus, having physical and verbal actions without teaching, it's called 'teaching without teaching.' It's also said: 'The Three Refuges are the nature of the three karmas of body, speech, and mind.' And it's also said: 'The Three Refuges are the five aggregates of goodness.' Taking the five aggregates of goodness of sentient beings as the Three Refuges, and the Three Jewels as the objects of refuge, the meaning of refuge lies in protection. For example, if someone offends a king, they flee to another country seeking protection. The king of the other country says: 'If you seek fearlessness, do not leave my territory, do not violate my teachings, and I will surely protect you.' Sentient beings are the same; bound by Mara, they have the sins of birth and death, and they turn to the Three Jewels seeking protection. If they sincerely take refuge in the Three Jewels, have no other thoughts, and do not violate the Buddha's teachings, the evil of Mara can do nothing. Once, there was a pigeon, chased by a hawk. It hid in the shadow of Shariputra, still trembling with fear; it moved into the shadow of the Buddha, and was at peace without fear. Even if the great ocean could be moved, this pigeon would not move. The reason for this is that the Buddha has great compassion, while Shariputra does not have great compassion; the Buddha's habits are completely exhausted, while Shariputra's habits are not yet exhausted; the Buddha practiced the Bodhisattva path for three great asamkhya kalpas, while Shariputra practiced asceticism for sixty kalpas. Because of this reason, the pigeon, hiding in the shadow of Shariputra, still had fear; hiding in the shadow of the Buddha, it had no fear. Someone asked: 'If taking refuge in the Three Jewels can eliminate sins and quell fear, why did Devadatta, who also took refuge in the Three Jewels, left home with faith, received full ordination, yet committed the three heinous acts and fell into Avici hell?' The answer is: 'What is called protection is the protection of those who can be protected. Devadatta's sins were deep and great, and they were also fixed karma, so it was difficult to protect him.' Someone asked: 'If there are great sins, the Buddha cannot save; if there are no sins, there is no need for the Buddha to save. How can the Three Jewels have the power to protect?' The answer is: 'Devadatta's taking refuge in the Three Jewels was not sincere, and his Three Refuges were not complete; he constantly sought profit and fame, called himself omniscient, and contended with the Buddha. Because of this reason, although the Three Jewels have great power, they could not save him. For example, King Ajatasatru, although he had committed heinous crimes and should have fallen into Avici hell, because he sincerely turned to the Buddha, he eliminated the sins of Avici hell and entered the Black Rope hell. Just like a person who commits a serious crime, it is all eliminated in seven days, this is the protective power of the Three Jewels.' Someone asked: 'If Devadatta's sins cannot be saved, there is a sutra that says: 'If a person takes refuge in the Buddha, they will not fall into the three evil realms.' What does this mean?' The answer is: 'Because Devadatta took refuge in the Three Jewels, although he fell into Avici hell, the suffering he endured was relatively light, and he could sometimes get temporary rest.'

。又如人在山林曠野恐怖之處，若唸佛功德，恐怖即滅。是故歸依三寶，救護不虛。」

「三寶於四諦中，何諦所攝？於二十二根中，何根所攝？於十八界中，何界所攝？十二入中，何入所攝？於五陰中，何陰所攝？」

「三寶於四諦中，盡諦所攝，道諦少入；根中，三根所攝，未知、已知、無知根；於十八界所攝，意界、意識界、法界；十二入中，意入、法入所攝；五陰中，無漏五陰所攝。佛寶於四諦中，道諦少入；法寶於四諦中，盡諦所攝；僧寶於四諦中，道諦少入。佛寶二十二根中，無知根所攝；法寶是盡諦無為故，非根所攝；僧寶二十二根中，三無漏根所攝。佛寶於十八界中，意界、意識界、法界少入；十二入中，意入、法入少入；五陰中，無漏五陰少入。法寶於十八界中，法界少入；十二入中，法入少入。法寶非五陰攝，陰是有為，法寶是無為故。僧寶於十八界中，意界、意識界、法界少入；十二入中，意入、法入少入；五陰中，無漏五陰少入。」

問：「歸依佛者，為歸依釋迦文佛，為歸依三世佛耶？」

答曰：「歸依三世佛，以佛法身同故。歸依一佛，則是三世諸佛，以佛無異故。有云：『若歸依三世諸佛者，有諸天自說我迦葉佛弟子，我拘留孫佛弟子，如是七佛中各稱我是某佛弟子。以是因緣，正應歸依一佛，不應三世。』有云：『不應爾。何以故？如《毗沙門經》說：「毗沙門王歸依三寶，歸依過去未來現在佛。以是義故，應歸依三世諸佛

現代漢語譯本：又比如，當人們身處山林曠野等令人恐懼的地方時，如果能唸誦佛的功德，恐懼就會立刻消失。因此，皈依三寶的救護是真實不虛的。 三寶在四諦中屬於哪一諦？在二十二根中屬於哪一根？在十八界中屬於哪一界？在十二入中屬於哪一入？在五陰中屬於哪一陰？ 三寶在四諦中，屬於滅諦，少部分屬於道諦；在根中，屬於三根，即未知根、已知根、無知根；在十八界中，屬於意界、意識界、法界；在十二入中，屬於意入、法入；在五陰中，屬於無漏五陰。佛寶在四諦中，少部分屬於道諦；法寶在四諦中，屬於滅諦；僧寶在四諦中，少部分屬於道諦。佛寶在二十二根中，屬於無知根；法寶因為是滅諦的無為法，所以不屬於根；僧寶在二十二根中，屬於三無漏根。佛寶在十八界中，少部分屬於意界、意識界、法界；在十二入中，少部分屬於意入、法入；在五陰中，少部分屬於無漏五陰。法寶在十八界中，少部分屬於法界；在十二入中，少部分屬於法入。法寶不屬於五陰，因為陰是有為法，而法寶是無為法。僧寶在十八界中，少部分屬於意界、意識界、法界；在十二入中，少部分屬於意入、法入；在五陰中，少部分屬於無漏五陰。 問：『皈依佛，是皈依釋迦牟尼佛，還是皈依三世佛呢？』 答：『皈依三世佛，因為佛的法身是相同的。皈依一佛，就是皈依三世諸佛，因為佛沒有差別。』有人說：『如果皈依三世諸佛，那麼會有諸天自稱是迦葉佛的弟子，或者拘留孫佛的弟子，像這樣七佛中各自稱自己是某佛的弟子。因此，應該皈依一佛，不應該皈依三世。』有人說：『不應該這樣。為什麼呢？因為《毗沙門經》中說：「毗沙門王皈依三寶，皈依過去、未來、現在的佛。」因此，應該皈依三世諸佛。』

English version: Furthermore, if a person is in a terrifying place such as a mountain forest or wilderness, reciting the Buddha's merits will immediately dispel the fear. Therefore, taking refuge in the Three Jewels provides genuine and unfailing protection. Which of the Four Noble Truths do the Three Jewels belong to? Which of the twenty-two faculties do they belong to? Which of the eighteen realms do they belong to? Which of the twelve entrances do they belong to? Which of the five aggregates do they belong to? Among the Four Noble Truths, the Three Jewels belong to the Truth of Cessation, with a small portion belonging to the Truth of the Path; among the faculties, they belong to the three faculties: the faculty of the unknown, the faculty of the known, and the faculty of the unknowing; among the eighteen realms, they belong to the mind realm, the consciousness realm, and the dharma realm; among the twelve entrances, they belong to the mind entrance and the dharma entrance; among the five aggregates, they belong to the unconditioned five aggregates. The Buddha Jewel, among the Four Noble Truths, belongs partially to the Truth of the Path; the Dharma Jewel, among the Four Noble Truths, belongs to the Truth of Cessation; the Sangha Jewel, among the Four Noble Truths, belongs partially to the Truth of the Path. The Buddha Jewel, among the twenty-two faculties, belongs to the faculty of the unknowing; the Dharma Jewel, being the unconditioned dharma of the Truth of Cessation, does not belong to any faculty; the Sangha Jewel, among the twenty-two faculties, belongs to the three unconditioned faculties. The Buddha Jewel, among the eighteen realms, partially belongs to the mind realm, the consciousness realm, and the dharma realm; among the twelve entrances, partially belongs to the mind entrance and the dharma entrance; among the five aggregates, partially belongs to the unconditioned five aggregates. The Dharma Jewel, among the eighteen realms, partially belongs to the dharma realm; among the twelve entrances, partially belongs to the dharma entrance. The Dharma Jewel does not belong to the five aggregates, because the aggregates are conditioned, while the Dharma Jewel is unconditioned. The Sangha Jewel, among the eighteen realms, partially belongs to the mind realm, the consciousness realm, and the dharma realm; among the twelve entrances, partially belongs to the mind entrance and the dharma entrance; among the five aggregates, partially belongs to the unconditioned five aggregates. Question: 'When taking refuge in the Buddha, are we taking refuge in Shakyamuni Buddha, or in the Buddhas of the three times?' Answer: 'We take refuge in the Buddhas of the three times, because the Dharma body of the Buddhas is the same. Taking refuge in one Buddha is taking refuge in all the Buddhas of the three times, because there is no difference among the Buddhas.' Some say: 'If we take refuge in the Buddhas of the three times, then there will be deities who claim to be disciples of Kashyapa Buddha, or disciples of Krakucchanda Buddha, and so on, each claiming to be a disciple of a particular Buddha among the seven Buddhas. Therefore, we should take refuge in one Buddha, not the Buddhas of the three times.' Others say: 'That is not correct. Why? Because the 'Vaisravana Sutra' says: 'King Vaisravana took refuge in the Three Jewels, taking refuge in the Buddhas of the past, future, and present.' Therefore, we should take refuge in the Buddhas of the three times.'

。」』」

問曰：「若爾者，如諸天各稱某佛弟子，是義云何？」

答曰：「諸天所說，何足定義？有諸天各稱一佛為師，亦歸三世諸佛，直以一佛為證耳。」

問曰：「何所歸依名為歸依佛？」

答曰：「歸依語迴轉一切智、無學功德。」

「為歸色身，歸依法身耶？」

答曰：「歸依法身，不歸色身，不以色為佛故。」

問曰：「若色身非佛者，何以出佛身血，而得逆罪？」

答曰：「色身是法身器故，法身所依故，若害色身則得逆罪。不以色身是佛，故得逆罪。」

「歸依法者，何所歸依名歸依法？」

答曰：「歸依語迴轉斷欲無慾，盡處涅槃，是名歸依法。」

問曰：「為歸依自身盡處，他身盡處？」

答曰：「歸自身盡處、他身盡處，是名歸依法。」

「若歸依僧，何所歸依？」

答曰：「歸依語迴轉良祐福田，聲聞學、無學功德，是名歸依僧。」

「為歸俗諦僧，為第一義諦僧？若歸第一義諦僧者，佛與提謂波利受三自歸，不應言：『未來有僧，汝應歸依。』第一義諦僧常在世間。」

答曰：「以俗諦僧是第一義諦僧所依故，言：『未來有僧，汝應歸依。』又，欲尊重俗諦僧，故作如是說。佛自說：『一切諸眾中，佛眾第一。譬如從乳出酪，從酪出酥，從酥出醍醐。醍醐于中，最勝最妙，佛弟子眾亦復如是。』若有眾僧集在是中，四向四得無上福田。於一切九十六種眾中，最尊最上無能及者，是故言：『未來有僧，汝應歸依。』不傷正義

有人問：『如果像你說的這樣，那麼諸天各自稱自己是某佛的弟子，這是什麼意思呢？』 回答說：『諸天所說的話，哪裡值得作為定論呢？有些天人各自稱一位佛為老師，也歸屬於三世諸佛，只是以一位佛作為證明罷了。』 有人問：『歸依什麼才叫做歸依佛呢？』 回答說：『歸依是指回轉到一切智、無學功德。』 『是歸依佛的色身，還是歸依佛的法身呢？』 回答說：『歸依的是法身，不是色身，因為色身不是佛。』 有人問：『如果色身不是佛，為什麼傷害佛的色身，會犯下逆罪呢？』 回答說：『色身是法身的器皿，是法身所依之處，如果傷害色身就會犯下逆罪。並不是因為色身是佛，才犯下逆罪。』 『歸依法，歸依什麼才叫做歸依法呢？』 回答說：『歸依是指回轉到斷除慾望、沒有慾望，達到涅槃的境界，這叫做歸依法。』 有人問：『是歸依自身達到涅槃的境界，還是歸依他人達到涅槃的境界呢？』 回答說：『歸依自身達到涅槃的境界，也歸依他人達到涅槃的境界，這叫做歸依法。』 『如果歸依僧，歸依什麼呢？』 回答說：『歸依是指回轉到良善的福田，聲聞有學、無學的功德，這叫做歸依僧。』 『是歸依世俗諦的僧，還是歸依第一義諦的僧？如果歸依第一義諦的僧，佛陀和提謂波利受三自歸時，不應該說：『未來有僧，你應該歸依。』因為第一義諦的僧常在世間。』 回答說：『因為世俗諦的僧是第一義諦僧所依之處，所以說：『未來有僧，你應該歸依。』而且，爲了尊重世俗諦的僧，所以這樣說。佛陀自己說過：『一切眾生中，佛的弟子眾第一。譬如從牛奶中提煉出酪，從酪中提煉出酥，從酥中提煉出醍醐。醍醐在其中，最殊勝最美妙，佛的弟子眾也是這樣。』如果有僧眾聚集在這裡，四方四處都是無上的福田。在一切九十六種眾中，最尊貴最上，沒有誰能比得上，所以說：『未來有僧，你應該歸依。』這並沒有違背正義。

Someone asked: 'If that's the case, then how can it be that various devas each claim to be disciples of a certain Buddha?' The answer was: 'What the devas say is not worth defining. Some devas each claim a Buddha as their teacher, but they also belong to the Buddhas of the three times. They just use one Buddha as their proof.' Someone asked: 'What does it mean to take refuge in the Buddha?' The answer was: 'Taking refuge means turning towards all-knowing wisdom and the merits of those who have completed their learning.' 'Is it taking refuge in the physical body of the Buddha, or in the Dharma body?' The answer was: 'It is taking refuge in the Dharma body, not the physical body, because the physical body is not the Buddha.' Someone asked: 'If the physical body is not the Buddha, why is it that harming the Buddha's physical body results in a heinous crime?' The answer was: 'The physical body is the vessel of the Dharma body, the place where the Dharma body resides. If you harm the physical body, you commit a heinous crime. It is not because the physical body is the Buddha that you commit a heinous crime.' 'Taking refuge in the Dharma, what does it mean to take refuge in the Dharma?' The answer was: 'Taking refuge means turning towards the cessation of desire, the absence of desire, and reaching the state of Nirvana. This is called taking refuge in the Dharma.' Someone asked: 'Is it taking refuge in one's own cessation, or in the cessation of others?' The answer was: 'It is taking refuge in one's own cessation and in the cessation of others. This is called taking refuge in the Dharma.' 'If taking refuge in the Sangha, what is one taking refuge in?' The answer was: 'Taking refuge means turning towards the field of merit that is good and auspicious, the merits of the Shravakas who are still learning and those who have completed their learning. This is called taking refuge in the Sangha.' 'Is it taking refuge in the Sangha of the conventional truth, or the Sangha of the ultimate truth? If taking refuge in the Sangha of the ultimate truth, then when the Buddha and Tividha-Parika received the three refuges, it should not have been said: 'In the future there will be a Sangha, you should take refuge.' Because the Sangha of the ultimate truth is always in the world.' The answer was: 'Because the Sangha of the conventional truth is where the Sangha of the ultimate truth resides, it is said: 'In the future there will be a Sangha, you should take refuge.' Also, to respect the Sangha of the conventional truth, it is said in this way. The Buddha himself said: 'Among all assemblies, the assembly of the Buddha's disciples is the first. It is like how from milk comes cream, from cream comes butter, and from butter comes ghee. Ghee is the most superior and wonderful among them, and so it is with the assembly of the Buddha's disciples.' If there is a Sangha gathered here, in all four directions, it is an unsurpassed field of merit. Among all ninety-six kinds of assemblies, it is the most honored and supreme, and no one can compare to it. Therefore, it is said: 'In the future there will be a Sangha, you should take refuge.' This does not violate the true meaning.

問曰：「佛亦是法，法亦是法，僧亦是法。正是一法，有何差別？」

答曰：「雖是一法，以義而言，自有差別。以三寶而言，無師大智及無學地一切功德，是謂佛寶；盡諦無為，是謂法寶；聲聞學、無學功德智慧，是名僧寶。以法而言，無師無學法，是名佛寶；盡諦無為，非學非無學法，是名法寶；聲聞學、無學法，是名僧寶。以根而言，佛是無知根；法寶非根法；僧是三無漏根。以諦而言，佛是道諦少入；法寶是盡諦；僧是道諦少入。以沙門果而言，佛是沙門，法寶是沙門果；僧是沙門，法寶是沙門果。以婆羅門而言，佛是婆羅門，法寶是婆羅門果；僧是婆羅門，法寶是婆羅門果。以梵行而言，佛是梵行，法寶是梵行果；僧是梵行，法寶是梵行果。以因果而言，佛是因，法寶是果；僧是因，法寶是果。以道果而言，佛是道，法寶是果；僧是道，法寶是果。佛以法為師，佛從法生；法是佛母，佛依法住。」

問曰：「佛若以法為師者，於三寶中何不以法為初？」

答曰：「法雖是佛師，而法非佛不弘，所謂道由人弘，是故佛在初。」

爾時優波離復白佛言：「世尊！若受三歸戒時，先稱法寶，后稱佛者，成三歸不？」

答曰：「無所曉知，說不次第者，自不得罪，得成三歸。若有所解，故倒說者，得罪亦不成三歸。」

問曰：「若稱佛及法，不稱僧者，成三歸不？若稱法僧，不稱佛者，成三歸不？若稱佛僧，不稱法寶，成三歸不？」

答曰：「不成三歸

有人問道：『佛也是法，法也是法，僧也是法。既然都是一法，有什麼差別呢？』 回答說：『雖然都是一法，但從意義上來說，自然有差別。從三寶來說，無師自通的大智慧以及無學地的一切功德，這稱為佛寶；徹底的真理和無為法，這稱為法寶；聲聞乘有學和無學的功德智慧，這稱為僧寶。從法來說，無師無學的法，稱為佛寶；徹底的真理和無為法，既非有學也非無學的法，稱為法寶；聲聞乘有學和無學的法，稱為僧寶。從根來說，佛是無知根；法寶不是根法；僧是三無漏根。從諦來說，佛是道諦的少部分；法寶是滅諦；僧是道諦的少部分。從沙門果來說，佛是沙門，法寶是沙門果；僧是沙門，法寶是沙門果。從婆羅門來說，佛是婆羅門，法寶是婆羅門果；僧是婆羅門，法寶是婆羅門果。從梵行來說，佛是梵行，法寶是梵行果；僧是梵行，法寶是梵行果。從因果來說，佛是因，法寶是果；僧是因，法寶是果。從道果來說，佛是道，法寶是果；僧是道，法寶是果。佛以法為師，佛從法而生；法是佛的母親，佛依靠法而住。』 有人問道：『如果佛以法為師，為什麼在三寶中不以法為首呢？』 回答說：『法雖然是佛的老師，但法若沒有佛也不能弘揚，所謂道由人弘，所以佛在最前面。』 當時，優波離又對佛說：『世尊！如果受三皈依戒時，先稱法寶，后稱佛，能成就三皈依嗎？』 回答說：『不明白道理，說不按次序的人，自己沒有罪過，可以成就三皈依。如果有所瞭解，故意顛倒著說，就有罪過，也不能成就三皈依。』 有人問道：『如果稱佛和法，不稱僧，能成就三皈依嗎？如果稱法和僧，不稱佛，能成就三皈依嗎？如果稱佛和僧，不稱法寶，能成就三皈依嗎？』 回答說：『不能成就三皈依。』

Someone asked: 'The Buddha is also Dharma, the Dharma is also Dharma, and the Sangha is also Dharma. Since they are all one Dharma, what is the difference?' The answer was: 'Although they are all one Dharma, in terms of meaning, there are natural differences. In terms of the Three Jewels, the great wisdom without a teacher and all the merits of the non-learning stage are called the Buddha Jewel; the ultimate truth and non-action, this is called the Dharma Jewel; the merits and wisdom of the Sravaka's learning and non-learning, this is called the Sangha Jewel. In terms of Dharma, the Dharma without a teacher and without learning is called the Buddha Jewel; the ultimate truth and non-action, which is neither learning nor non-learning, is called the Dharma Jewel; the Dharma of the Sravaka's learning and non-learning is called the Sangha Jewel. In terms of roots, the Buddha is the root of ignorance; the Dharma Jewel is not a root Dharma; the Sangha is the three non-leaking roots. In terms of truths, the Buddha is a small part of the Path Truth; the Dharma Jewel is the Cessation Truth; the Sangha is a small part of the Path Truth. In terms of the fruits of a Sramana, the Buddha is a Sramana, the Dharma Jewel is the fruit of a Sramana; the Sangha is a Sramana, the Dharma Jewel is the fruit of a Sramana. In terms of a Brahmin, the Buddha is a Brahmin, the Dharma Jewel is the fruit of a Brahmin; the Sangha is a Brahmin, the Dharma Jewel is the fruit of a Brahmin. In terms of Brahma conduct, the Buddha is Brahma conduct, the Dharma Jewel is the fruit of Brahma conduct; the Sangha is Brahma conduct, the Dharma Jewel is the fruit of Brahma conduct. In terms of cause and effect, the Buddha is the cause, the Dharma Jewel is the effect; the Sangha is the cause, the Dharma Jewel is the effect. In terms of the path and fruit, the Buddha is the path, the Dharma Jewel is the fruit; the Sangha is the path, the Dharma Jewel is the fruit. The Buddha takes the Dharma as his teacher, the Buddha is born from the Dharma; the Dharma is the mother of the Buddha, and the Buddha dwells in the Dharma.' Someone asked: 'If the Buddha takes the Dharma as his teacher, why is the Dharma not placed first among the Three Jewels?' The answer was: 'Although the Dharma is the teacher of the Buddha, the Dharma cannot be propagated without the Buddha. It is said that the path is propagated by people, therefore the Buddha is placed first.' At that time, Upali again said to the Buddha: 'World Honored One! If when taking the Three Refuges, one first recites the Dharma Jewel and then the Buddha, will the Three Refuges be accomplished?' The answer was: 'Those who do not understand the principle and speak out of order, they themselves have no fault and can accomplish the Three Refuges. If they understand and deliberately speak in reverse order, they will have fault and will not accomplish the Three Refuges.' Someone asked: 'If one recites the Buddha and the Dharma, but not the Sangha, will the Three Refuges be accomplished? If one recites the Dharma and the Sangha, but not the Buddha, will the Three Refuges be accomplished? If one recites the Buddha and the Sangha, but not the Dharma Jewel, will the Three Refuges be accomplished?' The answer was: 'The Three Refuges will not be accomplished.'

問曰：「若不受三歸，得五戒不？若不受三歸，得八戒不？若不受三歸，得十戒不？若不白四羯磨，得具戒不？」

答曰：「一切不得。若受五戒，先受三歸，三歸既竟，乃得五戒。所以說五戒名者，欲使前人識戒名字。如白四羯磨竟已，便得具戒。所以說四依四墮、十三僧殘者，但為知故說。又言：『受三歸竟，說不殺戒，爾時得戒。』所以說一戒得五戒者，若能持一戒，五盡能持。又以五戒勢分相著故，兼以本意誓受五戒故。又言：『受五戒竟，然後得戒。』于諸說中，受三歸已，得五戒者，此是正義。如白四羯磨法，若受八戒，若受十戒，如五戒說。」

「若先受三歸，作優婆塞，后若受五戒，若受八戒，若受十戒，更須三歸不？」答：「不受三歸。一切得戒，以先受三歸故。」

「若先不受三歸，直白羯磨，得戒不？」

答：「受五戒、八戒、十戒，但受三歸，即便得戒。若受具戒，要以白四羯磨，而得具戒，不以三歸。凡具戒者，功德深重，不以多緣多力，無由致之，是故三歸十僧，白四羯磨，而後得也。五戒、八戒、十戒功德力少，是故若受三歸，即便得戒，不須多緣多力。」

「受具戒已，何以但說四墮、十三僧殘，不說餘篇耶？」

「此二篇戒，最是重者。一戒若犯，永不起二。雖起難起，若波利婆沙、摩那埵，二十眾中而後出罪。若難持而能持者，餘篇易持戒，不須說也，是故但說二篇，不說餘篇。」

問曰：「是波羅提木叉戒是無漏戒？是禪戒不？」

答曰：「非無漏戒，亦非禪戒

問：『如果未受三歸依，可以受持五戒嗎？如果未受三歸依，可以受持八戒嗎？如果未受三歸依，可以受持十戒嗎？如果未經過白四羯磨，可以獲得具足戒嗎？』 答：『一切都不可以。如果受持五戒，必須先受三歸依，三歸依完畢后，才能受持五戒。之所以說五戒的名字，是爲了讓前面的人知道戒律的名稱。如同白四羯磨完畢后，便獲得具足戒。之所以說四依、四墮、十三僧殘，只是爲了讓大家知道。又說：『受三歸依完畢，說不殺戒，那時就得到戒律。』之所以說受一戒就得到五戒，是因為如果能持守一戒，就能持守全部五戒。又因為五戒的各個部分相互關聯，並且本意就是發誓受持五戒。又說：『受五戒完畢，然後才得到戒律。』在各種說法中，受三歸依后，就得到五戒，這是正確的說法。如同白四羯磨法，如果受持八戒，如果受持十戒，都和五戒的說法一樣。』 『如果先受三歸依，成為優婆塞，之後如果受持五戒，如果受持八戒，如果受持十戒，還需要再次受三歸依嗎？』答：『不需要再次受三歸依。一切都能得到戒律，因為之前已經受過三歸依了。』 『如果之前沒有受三歸依，直接進行白羯磨，可以得到戒律嗎？』 答：『受持五戒、八戒、十戒，只要受三歸依，就能得到戒律。如果受持具足戒，必須通過白四羯磨，才能得到具足戒，而不是通過三歸依。凡是具足戒，功德深重，不通過多種因緣和力量，無法獲得，所以需要三歸依、十僧、白四羯磨，然後才能得到。五戒、八戒、十戒的功德力量較小，所以如果受三歸依，就能得到戒律，不需要多種因緣和力量。』 『受具足戒后，為什麼只說四墮、十三僧殘，而不說其他戒條呢？』 『這兩篇戒律，是最為嚴重的。如果犯了一戒，就永遠不能恢復。即使恢復也很難，需要經過波利婆沙、摩那埵，在二十眾中才能出罪。如果難持的戒律都能持守，那麼其他容易持守的戒律，就不需要說了，所以只說這兩篇，不說其他戒條。』 問：『這個波羅提木叉戒是無漏戒嗎？是禪定戒嗎？』 答：『不是無漏戒，也不是禪定戒。』

Question: 'If one has not taken the Three Refuges, can one receive the Five Precepts? If one has not taken the Three Refuges, can one receive the Eight Precepts? If one has not taken the Three Refuges, can one receive the Ten Precepts? If one has not performed the White Four Karmas, can one receive the full ordination?' Answer: 'None of them are possible. If one wishes to receive the Five Precepts, one must first take the Three Refuges. Only after completing the Three Refuges can one receive the Five Precepts. The reason for stating the names of the Five Precepts is to make the person in front aware of the names of the precepts. Just as after completing the White Four Karmas, one receives the full ordination. The reason for mentioning the Four Reliances, Four Defeats, and Thirteen Sangha Remnants is simply to make them known. It is also said: 'After taking the Three Refuges, when the precept of not killing is spoken, one receives the precepts at that time.' The reason for saying that receiving one precept means receiving all five is that if one can uphold one precept, one can uphold all five. Also, because the parts of the Five Precepts are interconnected, and the original intention is to vow to receive all five precepts. It is also said: 'After receiving the Five Precepts, then one receives the precepts.' Among various explanations, the correct view is that after taking the Three Refuges, one receives the Five Precepts. Just like the White Four Karmas method, if one receives the Eight Precepts or the Ten Precepts, it is the same as with the Five Precepts.' 'If one has first taken the Three Refuges and become an Upasaka, and later wishes to receive the Five Precepts, the Eight Precepts, or the Ten Precepts, does one need to take the Three Refuges again?' Answer: 'One does not need to take the Three Refuges again. One can receive all the precepts because one has already taken the Three Refuges before.' 'If one has not taken the Three Refuges before and directly performs the White Karma, can one receive the precepts?' Answer: 'To receive the Five Precepts, Eight Precepts, or Ten Precepts, one only needs to take the Three Refuges, and then one receives the precepts. If one wishes to receive the full ordination, one must do so through the White Four Karmas, not through the Three Refuges. Those who have received the full ordination have profound merit and cannot achieve it without multiple causes and powers. Therefore, one needs the Three Refuges, ten monks, and the White Four Karmas to receive it. The merit and power of the Five Precepts, Eight Precepts, and Ten Precepts are less, so if one takes the Three Refuges, one receives the precepts without needing multiple causes and powers.' 'After receiving the full ordination, why are only the Four Defeats and Thirteen Sangha Remnants mentioned, and not the other precepts?' 'These two sets of precepts are the most serious. If one violates one of them, one can never recover. Even if one recovers, it is difficult, requiring Parivasa, Manatta, and being cleared of the offense among twenty monks. If one can uphold the difficult precepts, then the other easier precepts do not need to be mentioned. Therefore, only these two sets are mentioned, and not the others.' Question: 'Is this Pratimoksha precept a non-outflow precept? Is it a meditation precept?' Answer: 'It is not a non-outflow precept, nor is it a meditation precept.'

。此波羅提木叉戒，若佛在世，則有此戒；佛不在世，則無此戒。禪無漏戒，若佛在世，若不在世，一切時有。波羅提木叉戒從教而得，禪無漏戒不從教得；波羅提木叉戒從他而得，禪無漏戒不從他得。波羅提木叉戒不問眠與不眠，善惡無記心，一切時有；禪無漏戒必禪無漏心中有戒，餘一切心中無也。波羅提木叉戒但人中有，禪戒無漏戒人天俱有；波羅提木叉戒但欲界中有，禪無漏戒欲、色界成就無漏戒；波羅提木叉戒但佛弟子有，禪戒外道俱有。」

問曰：「優婆塞五戒，幾是實罪？幾是遮罪？」

答曰：「四是實罪，飲酒一戒是遮罪。飲酒所以得與四罪同類結為五戒者，以飲酒是放逸之本，能犯四戒。如迦葉佛時，有優婆塞，以飲酒故，邪淫他婦，盜殺他雞。他人問言：『何以故爾？』答言：『不作。』以酒亂故，一時能破四戒。有以飲酒故，能作四逆，唯不能破僧耳。雖非宿業，有狂亂報，以飲酒故，迷惑倒亂，猶若狂人。又酒亂故，廢失正業——坐禪、誦經、佐助眾事。雖非實罪，以是因緣，與實罪同。」

優波離復白佛言：「優婆塞戒但于眾生上得戒，非眾生上亦得戒不？但于可殺、可盜、可淫、可妄語眾生上得戒耶？若於不可殺、不可盜、不可淫、不可欺誑眾生上亦得戒耶？」

答曰：「于眾生得四戒，于非眾生上得不飲酒戒。若眾生可殺不可殺、可淫不可淫、可盜不可盜、可妄語不可妄語，一切得戒。下至阿鼻地獄，上至非非想處，及三千世界，乃至如來，一切有命之類，得此四戒

現代漢語譯本：此波羅提木叉戒，如果佛在世，則有此戒；佛不在世，則沒有此戒。禪無漏戒，無論佛在世與否，任何時候都有。波羅提木叉戒是從教法中獲得的，禪無漏戒不是從教法中獲得的；波羅提木叉戒是從他人那裡獲得的，禪無漏戒不是從他人那裡獲得的。波羅提木叉戒不問睡眠與否，善惡無記心，任何時候都有；禪無漏戒必須在禪定無漏心中才有，其餘一切心中都沒有。波羅提木叉戒只在人道中有，禪無漏戒人天都有；波羅提木叉戒只在欲界中有，禪無漏戒在欲界、色界、無色界都有，並且能成就無漏戒；波羅提木叉戒只有佛弟子才有，禪戒外道也有。 問：『優婆塞五戒，哪些是實罪？哪些是遮罪？』 答：『四條是實罪，飲酒一條是遮罪。飲酒之所以能與四條罪歸為五戒，是因為飲酒是放逸的根本，能導致犯四條戒。例如迦葉佛時期，有優婆塞因為飲酒，邪淫他人之妻，偷盜並殺害他人的雞。他人問他：『為何如此？』他回答說：『沒有做。』因為酒醉的緣故，一時能破四條戒。有人因為飲酒，能犯下四逆重罪，唯獨不能破壞僧團。雖然不是宿業，但有狂亂的報應，因為飲酒的緣故，迷惑顛倒，如同狂人。而且酒醉后，會荒廢正業——坐禪、誦經、幫助大眾事務。雖然不是實罪，但因為這個因緣，與實罪相同。』 優波離又對佛說：『優婆塞戒只是在眾生身上得戒，還是在非眾生身上也能得戒？只是在可殺、可盜、可淫、可妄語的眾生身上得戒嗎？如果在不可殺、不可盜、不可淫、不可欺誑的眾生身上也能得戒嗎？』 答：『在眾生身上得四戒，在非眾生身上得不飲酒戒。如果眾生可殺不可殺、可淫不可淫、可盜不可盜、可妄語不可妄語，一切都能得戒。下至阿鼻地獄，上至非想非非想處，以及三千世界，乃至如來，一切有生命的種類，都能得這四條戒。』

English version: This Pratimoksha precept exists if the Buddha is in the world; if the Buddha is not in the world, then this precept does not exist. The Chan (meditative) non-outflow precept exists at all times, whether the Buddha is in the world or not. The Pratimoksha precept is obtained from teachings, while the Chan non-outflow precept is not obtained from teachings; the Pratimoksha precept is obtained from others, while the Chan non-outflow precept is not obtained from others. The Pratimoksha precept exists at all times, regardless of whether one is sleeping or not, and whether the mind is good, evil, or neutral; the Chan non-outflow precept only exists in the Chan non-outflow mind, and does not exist in any other mind. The Pratimoksha precept only exists in the human realm, while the Chan non-outflow precept exists in both the human and heavenly realms; the Pratimoksha precept only exists in the desire realm, while the Chan non-outflow precept exists in the desire, form, and formless realms, and can achieve the non-outflow precept; the Pratimoksha precept only exists for the Buddha's disciples, while the Chan precept exists for both Buddhists and non-Buddhists. Question: 'Among the five precepts of the Upasaka, which are real offenses and which are prohibitive offenses?' Answer: 'Four are real offenses, and the precept of not drinking alcohol is a prohibitive offense. The reason why drinking alcohol is grouped with the four offenses as the five precepts is that drinking alcohol is the root of negligence and can lead to breaking the four precepts. For example, during the time of Kashyapa Buddha, there was an Upasaka who, because of drinking alcohol, committed adultery with another man's wife, stole and killed another man's chicken. When others asked him, 'Why did you do this?' he replied, 'I didn't do it.' Because of being drunk, he broke four precepts at once. Some people, because of drinking alcohol, can commit the four heinous crimes, but they cannot break the Sangha. Although it is not past karma, there is the retribution of madness, because of drinking alcohol, one becomes confused and disoriented, like a madman. Moreover, because of being drunk, one neglects their proper duties—meditation, reciting scriptures, and assisting in community affairs. Although it is not a real offense, because of this cause, it is the same as a real offense.' Upali again said to the Buddha: 'Does the Upasaka precept only come from sentient beings, or can it also come from non-sentient beings? Does it only come from sentient beings that can be killed, stolen from, committed adultery with, or lied to? Can it also come from sentient beings that cannot be killed, stolen from, committed adultery with, or deceived?' Answer: 'One obtains four precepts from sentient beings, and one obtains the precept of not drinking alcohol from non-sentient beings. If sentient beings can be killed or not killed, can be committed adultery with or not, can be stolen from or not, can be lied to or not, one can obtain all the precepts. From the Avici hell to the realm of neither perception nor non-perception, and throughout the three thousand worlds, even the Tathagata, all living beings can obtain these four precepts.'

。以初受戒時，一切不殺，一切不盜，一切不淫，一切不妄語，無所限齊，以是故一切眾生上無不得戒。凡受戒法，先與說法，引導開解，令於一切眾生上起慈愍心。既得增上心，便得增上戒。夫得戒法，於一切眾生上各得四戒。四戒差別，有十二戒。于眾生上，不殺不盜不淫不妄語，凡起此四惡有三因緣：一以貪故起；二以瞋故起；三以癡故起。於一切眾生上有十二惡，以反惡故，得十二善戒色。一切無邊眾生上，亦復如是。設有百萬千萬阿羅漢入于泥洹，先於此羅漢上所得戒，始終成就，不以羅漢泥洹故，此戒亦失。得不飲酒戒時，此一身始終三千世界中一切所有酒上，咽咽得戒色，以受戒時一切酒盡不飲故。設酒滅盡，戒常成就而不失也。」

「先受戒時，於一切女人上三瘡門中得不淫戒，而後娶婦，犯此戒不？」

答曰：「不犯。所以爾者，本于女上得邪淫戒。今是自婦，以非邪淫故，不犯此戒。以是義推之，一切同爾。八戒、十戒，眾生、非眾生類，得戒亦如是，二百五十戒。一切眾生上各得七戒，以義分別，有二十一戒。如一眾生上起身口七惡，凡起此惡有三因緣：一以貪故起；二以瞋故起；三以癡故起。以三因緣起此七惡，三七二十一惡，反惡得戒，一眾生上得二十一戒色。一切眾生亦復如是。以此義推，可一時得無量戒；不可一時盡犯，而得一時舍戒也。夫破戒法，若破重戒，更無勝進。設還舍戒，后更受者，更不得戒

現代漢語譯本：最初受戒時，一切不殺生，一切不偷盜，一切不邪淫，一切不妄語，沒有限制，因此一切眾生都能得到戒律。凡是受戒的方法，先要為他們說法，引導開解，讓他們對一切眾生生起慈悲憐憫之心。既然得到了增上的心，便能得到增上的戒律。得到戒律的方法，在一切眾生身上各自得到四條戒律。四條戒律的差別，共有十二條戒律。在眾生身上，不殺生、不偷盜、不邪淫、不妄語，凡是生起這四種惡行都有三種因緣：一是因貪慾而起；二是因嗔恨而起；三是因愚癡而起。在一切眾生身上有十二種惡行，因為反過來不做惡，所以得到十二種善戒的色法。一切無邊的眾生身上，也是如此。假設有百萬千萬阿羅漢入于涅槃，先前在這阿羅漢身上得到的戒律，始終成就，不會因為阿羅漢涅槃，這戒律也消失。得到不飲酒戒時，這一身始終在三千世界中一切所有的酒上，每嚥一口都得到戒色，因為受戒時一切酒都發誓不喝。即使酒都滅盡，戒律也常成就而不失。 現代漢語譯本：『先前受戒時，在一切女人的三個瘡門中得到不邪淫戒，之後娶妻，會犯這條戒嗎？』 現代漢語譯本：回答說：『不會犯。之所以這樣，是因為原本在女人身上得到的是邪淫戒。現在是自己的妻子，因為不是邪淫，所以不犯這條戒。』以此道理推論，一切情況都一樣。八戒、十戒，眾生、非眾生類別，得到戒律也是如此，二百五十戒也是如此。在一切眾生身上各自得到七條戒律，從意義上分別，有二十一條戒律。比如在一個眾生身上生起身口七種惡行，凡是生起這些惡行都有三種因緣：一是因貪慾而起；二是因嗔恨而起；三是因愚癡而起。因為這三種因緣生起這七種惡行，三七二十一種惡行，反過來不做惡就得到戒律，在一個眾生身上得到二十一種戒色。一切眾生也是如此。以此道理推論，可以一時得到無量戒律；但不能一時犯盡，而一時捨棄戒律。破壞戒律的方法，如果破壞了重戒，就無法再進步。即使還捨棄戒律，之後再受戒，也無法再得到戒律。

English version: 'When initially taking the precepts, one refrains from all killing, all stealing, all sexual misconduct, and all false speech, without any limitations. Therefore, all sentient beings can receive the precepts. The method for receiving precepts is to first explain the Dharma, guiding and enlightening them, so that they develop compassion and empathy for all sentient beings. Once they have attained an enhanced mind, they can attain enhanced precepts. The method for attaining precepts is that one receives four precepts from each sentient being. The differences in these four precepts result in twelve precepts. Regarding sentient beings, one refrains from killing, stealing, sexual misconduct, and false speech. There are three causes for arising these four evil actions: one arises from greed; two arises from anger; three arises from ignorance. There are twelve evil actions towards all sentient beings. By refraining from these evils, one obtains twelve virtuous precepts. It is the same for all boundless sentient beings. Suppose millions of Arhats enter Nirvana, the precepts previously obtained from these Arhats will remain accomplished and will not be lost due to the Arhats' Nirvana. When one receives the precept of not drinking alcohol, one obtains the precept with each swallow from all alcohol in the three thousand worlds, because when taking the precept, one vows not to drink any alcohol. Even if all alcohol is destroyed, the precept remains accomplished and is not lost.' English version: 'When initially taking the precepts, one receives the precept of not engaging in sexual misconduct from the three impure orifices of all women. If one later marries, does one violate this precept?' English version: 'The answer is: 'No, one does not violate it. The reason is that one originally received the precept of refraining from illicit sexual conduct with women. Now, it is one's own wife, and because it is not illicit sexual conduct, one does not violate this precept.' By this reasoning, all situations are the same. The eight precepts, the ten precepts, sentient and non-sentient beings, receiving precepts is the same, as are the two hundred and fifty precepts. One receives seven precepts from each sentient being. When analyzed in terms of meaning, there are twenty-one precepts. For example, if one commits seven evil actions of body and speech towards a sentient being, there are three causes for arising these evil actions: one arises from greed; two arises from anger; three arises from ignorance. Because of these three causes, one commits these seven evil actions, resulting in twenty-one evil actions. By refraining from these evils, one obtains precepts. One obtains twenty-one precepts from one sentient being. It is the same for all sentient beings. By this reasoning, one can receive countless precepts at once; however, one cannot violate all precepts at once and abandon them at once. The method for breaking precepts is that if one breaks a major precept, one cannot progress further. Even if one abandons the precepts and later receives them again, one cannot receive the precepts again.'

。如破八齋中重戒，后更受八戒，若受五戒，若受十戒，若受具戒，兼禪戒、無漏戒，一切不得；若破五戒中重戒已，若受八戒、十戒、具戒並禪戒、無漏戒，一切不得；若破五戒已，欲舍五戒，更受十戒者，無有是處。若舍戒已，更受五戒，若受八戒、十戒、具戒並禪戒、無漏戒，一切不得。若破十戒、具戒中重戒者，若欲勝進，若欲舍戒，還受戒者，如五戒中說。」

問曰：「禪戒、無漏戒、波羅提木叉戒，於三戒中，何戒為勝？」

答：「禪戒勝。有云：『波羅提木叉戒。所以爾者，若佛出世，得有此戒；禪戒、無漏戒，一切時有。於一切眾生非眾生類得波羅提木叉戒，禪、無漏戒但于眾生上得。於一切眾生上慈心得波羅提木叉戒，禪、無漏戒不以慈心得。夫能維持佛法，有於七眾，在於世間，三乘道果相續不斷，盡以波羅提木叉為根本，禪、無漏戒不爾，是故於三界中最尊殊勝。』初受戒時，白四羯磨已，戒已成就。始一念戒色名業，亦名業道。第二念已後生戒色，但是業非業道。所以爾者，初一念戒色，思愿滿足，以通思故，名思業道；以前戒為因故，后戒色任運自生，是故但名業，非業道。初一念戒，有教無教；后次第生戒，但有無教、無有有教。初一念戒，亦名為戒，亦名善行，亦名律儀；后次續生戒，亦有此義。」

優波離復白佛言：「於三世中，何世得戒？」

答曰：「現在一念得戒。過去未來是法，非眾生，故不得戒；現在一念是眾生，故得戒

現代漢語譯本：如果違反了八齋戒中的重戒，之後再受八戒，或者受五戒、十戒、具足戒，以及禪戒、無漏戒，都是不可能的；如果違反了五戒中的重戒，之後再受八戒、十戒、具足戒，以及禪戒、無漏戒，也都是不可能的；如果違反了五戒，想要捨棄五戒，再受十戒，也是不可能的。如果捨棄了戒律，再受五戒，或者受八戒、十戒、具足戒，以及禪戒、無漏戒，都是不可能的。如果違反了十戒、具足戒中的重戒，想要提升修行，或者想要捨棄戒律，再重新受戒，就如同五戒中所說的情況一樣。 有人問：『禪戒、無漏戒、波羅提木叉戒，這三種戒律中，哪一種最為殊勝？』 回答說：『禪戒最為殊勝。』有人說：『是波羅提木叉戒。』之所以這樣說，是因為如果佛陀出世，才會有這種戒律；而禪戒、無漏戒，在任何時候都存在。波羅提木叉戒可以在一切眾生和非眾生類身上獲得，而禪戒、無漏戒只能在眾生身上獲得。波羅提木叉戒可以通過對一切眾生生起慈悲心而獲得，而禪戒、無漏戒不是通過慈悲心獲得的。能夠維持佛法，有七眾弟子，在世間，三乘道果相續不斷，都以波羅提木叉戒為根本，禪戒、無漏戒不是這樣，所以它在三界中最為尊貴殊勝。』初次受戒時，經過白四羯磨儀式后，戒律就成就了。最初一念的戒色稱為業，也稱為業道。第二念之后產生的戒色，只是業而不是業道。之所以這樣，是因為最初一念的戒色，思愿滿足，通過思慮，所以稱為思業道；因為之前的戒律是因，所以之後的戒色自然產生，因此只稱為業，而不是業道。最初一念的戒，既有教法也有無教法；之後次第產生的戒，只有無教法，沒有有教法。最初一念的戒，也稱為戒，也稱為善行，也稱為律儀；之後繼續產生的戒，也有這些含義。 優波離又問佛陀：『在過去、現在、未來三世中，哪一世可以獲得戒律？』 回答說：『只有現在一念可以獲得戒律。過去和未來是法，而不是眾生，所以不能獲得戒律；現在一念是眾生，所以可以獲得戒律。』

English version: If one violates a major precept of the eight precepts, and then receives the eight precepts again, or receives the five precepts, ten precepts, full precepts, as well as meditative precepts and non-outflow precepts, all are impossible; if one violates a major precept of the five precepts, and then receives the eight precepts, ten precepts, full precepts, as well as meditative precepts and non-outflow precepts, all are impossible; if one violates the five precepts and wants to abandon the five precepts to receive the ten precepts, it is also impossible. If one abandons the precepts and then receives the five precepts again, or receives the eight precepts, ten precepts, full precepts, as well as meditative precepts and non-outflow precepts, all are impossible. If one violates a major precept of the ten precepts or full precepts, and wants to advance in practice, or wants to abandon the precepts and receive them again, it is the same as described in the case of the five precepts. Someone asked: 'Among the meditative precepts, non-outflow precepts, and Pratimoksha precepts, which one is the most superior?' The answer is: 'Meditative precepts are the most superior.' Some say: 'It is the Pratimoksha precepts.' The reason for this is that if a Buddha appears in the world, then there will be this precept; while meditative precepts and non-outflow precepts exist at all times. Pratimoksha precepts can be obtained by all sentient and non-sentient beings, while meditative precepts and non-outflow precepts can only be obtained by sentient beings. Pratimoksha precepts can be obtained through generating compassion for all sentient beings, while meditative precepts and non-outflow precepts are not obtained through compassion. The ability to maintain the Dharma, with the seven assemblies of disciples, in the world, the continuous succession of the three vehicles of enlightenment, all take the Pratimoksha precepts as the foundation, while meditative precepts and non-outflow precepts are not like this, therefore it is the most noble and superior in the three realms.' When first receiving the precepts, after the white four karma ceremony, the precepts are accomplished. The initial thought of precept-form is called karma, and also called the path of karma. The precept-form that arises after the second thought is only karma and not the path of karma. The reason for this is that the initial thought of precept-form, the thought and wish are fulfilled, through contemplation, therefore it is called the path of thought-karma; because the previous precepts are the cause, the subsequent precept-form arises naturally, therefore it is only called karma, and not the path of karma. The initial thought of precept has both teaching and non-teaching; the precepts that arise subsequently only have non-teaching, and no teaching. The initial thought of precept is also called precept, also called good conduct, also called discipline; the precepts that continue to arise also have these meanings. Upali again asked the Buddha: 'In the past, present, and future three times, in which time can one obtain the precepts?' The answer is: 'Only in the present moment can one obtain the precepts. The past and future are dharma, not sentient beings, therefore one cannot obtain the precepts; the present moment is a sentient being, therefore one can obtain the precepts.'

問曰：「為善心中得戒？為不善心中？為無記心中？為無心中得戒？」

答曰：「一切盡得。先以善心禮僧足已，受衣缽，求和上問，精進乞戒，胡跪合掌，白四羯磨已，相續善心，戒色成就，是謂善心中得戒。若先次第法中，常生善心，起諸教業，白四羯磨時，起貪慾瞋恚等諸不善念，於此心中成就戒色，是名不善心中得戒。以本善心善教力故，而得此戒，非不善心力也。先以善心起于教業，白四羯磨時，或睡或眠，于眠心中而生戒色，是名無記中得戒也。先以善心起于教業，白四羯磨時，入滅盡定，即于爾時成就戒色，名無心中而得戒也。」

優波離復白佛言：「若白衣不受五戒，直受十戒，為得戒不？」

答曰：「一時得二種戒，得優婆塞戒，得沙彌戒。若不受五戒、十戒，直受具戒，一時得三種戒。」

憂波離復白佛言：「若受具戒，一時得三種戒者，何須次第先受五戒，次受十戒，后受具戒耶？」

答曰：「雖一時得三種戒，而染習佛法必須次第。先受五戒，以自調伏，信樂漸增，次受十戒；既受十戒，善根轉深，次受具戒。如是次第得佛法味，深樂堅固，難可退敗。如游大海，漸漸入深，入佛法海，亦復如是。若一時受具戒者，即失次第，又破威儀。複次，或有眾生應受五戒而得道果，或有眾生因受十戒而得道果，以是種種因緣，是故如來說此次第。若先受五戒，次受十戒，受十戒時亦成就二戒：五戒、十戒；受十戒已，次受具戒，受具戒時成就三種戒：五戒、十戒、具戒

問：『在善心中得戒？還是在不善心中？還是在無記心中？還是在無心中得戒？』 答：『一切情況都能得戒。先以善心禮拜僧人的腳，然後接受衣缽，請求和尚詢問，精進地乞求戒律，胡跪合掌，完成四次羯磨儀式后，相續保持善心，戒體就成就了，這稱為在善心中得戒。如果在之前的次第法中，常常生起善心，進行各種教業，在進行四次羯磨儀式時，生起貪慾、瞋恚等各種不善的念頭，在這種心中成就戒體，這稱為在不善心中得戒。這是因為原本的善心和善教的力量，才得到這個戒律，而不是不善心的力量。先以善心開始教業，在進行四次羯磨儀式時，或者睡覺或者打盹，在睡眠的心中產生戒體，這稱為在無記心中得戒。先以善心開始教業，在進行四次羯磨儀式時，進入滅盡定，就在那時成就戒體，稱為在無心中得戒。』 優波離又對佛說：『如果白衣沒有受五戒，直接受十戒，能得戒嗎？』 答：『可以同時得到兩種戒，得到優婆塞戒和沙彌戒。如果不受五戒、十戒，直接受具足戒，可以同時得到三種戒。』 憂波離又對佛說：『如果受具足戒，可以同時得到三種戒，為什麼還要次第先受五戒，再受十戒，最後受具足戒呢？』 答：『雖然可以同時得到三種戒，但是要學習佛法必須按照次第。先受五戒，用來調伏自己，信心和喜樂逐漸增長，然後受十戒；既然受了十戒，善根就更加深厚，然後受具足戒。這樣按照次第才能得到佛法的滋味，深深地喜愛並且堅定，難以退轉。就像在大海中游泳，漸漸進入深處，進入佛法的大海也是這樣。如果同時受具足戒，就失去了次第，又破壞了威儀。而且，有的眾生應該受五戒才能得到道果，有的眾生因為受十戒才能得到道果，因為這些種種因緣，所以如來說明這個次第。如果先受五戒，再受十戒，受十戒時也成就兩種戒：五戒和十戒；受了十戒后，再受具足戒，受具足戒時成就三種戒：五戒、十戒、具足戒。』

Asked: 'Is the precept obtained in a wholesome mind? Or in an unwholesome mind? Or in a neutral mind? Or in a mind without thought?' Answered: 'It can be obtained in all cases. First, with a wholesome mind, one bows at the feet of the Sangha, then receives the robe and bowl, requests the preceptor to inquire, diligently begs for the precepts, kneels with palms together, and after completing the four karmic procedures, maintains a continuous wholesome mind, and the precept form is accomplished. This is called obtaining the precept in a wholesome mind. If, in the previous sequential practice, one constantly generates wholesome thoughts, engages in various teachings, and during the four karmic procedures, generates unwholesome thoughts such as greed and anger, the precept form is accomplished in this mind. This is called obtaining the precept in an unwholesome mind. It is due to the power of the original wholesome mind and teachings that this precept is obtained, not the power of the unwholesome mind. First, with a wholesome mind, one begins the teachings, and during the four karmic procedures, one may be sleeping or drowsy, and the precept form arises in the sleeping mind. This is called obtaining the precept in a neutral mind. First, with a wholesome mind, one begins the teachings, and during the four karmic procedures, one enters the cessation of perception and feeling, and at that time, the precept form is accomplished. This is called obtaining the precept in a mind without thought.' Upali again said to the Buddha: 'If a layperson does not receive the five precepts but directly receives the ten precepts, can they obtain the precepts?' Answered: 'One can obtain two kinds of precepts at the same time, the upasaka precepts and the novice precepts. If one does not receive the five precepts or the ten precepts but directly receives the full precepts, one can obtain three kinds of precepts at the same time.' Upali again said to the Buddha: 'If one can obtain three kinds of precepts at the same time when receiving the full precepts, why is it necessary to receive the five precepts first, then the ten precepts, and finally the full precepts?' Answered: 'Although one can obtain three kinds of precepts at the same time, to learn the Buddha's teachings, one must follow the sequence. First, receive the five precepts to tame oneself, and faith and joy gradually increase, then receive the ten precepts; having received the ten precepts, the roots of goodness become deeper, and then receive the full precepts. In this way, following the sequence, one can obtain the taste of the Buddha's teachings, deeply love and be firm, and be difficult to regress. Just like swimming in the ocean, gradually entering the depths, entering the ocean of the Buddha's teachings is also like this. If one receives the full precepts at the same time, one loses the sequence and also breaks the decorum. Furthermore, some beings should receive the five precepts to attain the fruit of the path, and some beings can attain the fruit of the path by receiving the ten precepts. Because of these various causes and conditions, the Tathagata explains this sequence. If one receives the five precepts first, then the ten precepts, when receiving the ten precepts, one also accomplishes two precepts: the five precepts and the ten precepts; having received the ten precepts, then receiving the full precepts, when receiving the full precepts, one accomplishes three precepts: the five precepts, the ten precepts, and the full precepts.'

。七種受中，唯白四羯磨戒次第三時得，餘六種受戒但一時得，無三時次第也。若一時得三種戒，若欲舍時，若言：『我是沙彌，非比丘。』即失具戒，二種戒在：五戒十戒；若言：『我是優婆塞，非沙彌。』即失十戒，餘五戒在；若言在家出家一切盡舍，我是歸依優婆塞，三種一時盡失，不失三歸；若次第得三種戒，舍法次第，如一時得戒中說。」

「若先優婆塞出家受十戒，舍五戒不？」

答曰：「不捨。但失名、失次第，不失戒也。失優婆塞名，得沙彌名；失白衣次第，得出家次第。」

「若沙彌受具戒時，失十戒、五戒不？」

答曰：「不失。但失名、失次第，不失戒也。失沙彌名，得比丘名；失沙彌次第，得比丘次第。終始常是戒，而隨時名。譬如樹葉春夏則青，秋時則黃，冬時則白，隨時異故，樹葉則異，而其始終故是一葉。戒亦如是，常是一戒，隨時有異。又如乳、酪、酥、醍醐，四時差別，雖隨有異，而故是一。戒亦如是，雖三時有異，戒無異也。」

優波離復白佛言：「凡受優婆塞戒，勢不能具受五戒，若受一戒、二戒乃至四戒，受得戒不？」

答曰：「不得。」

「若不得者，有經說：『少分優婆塞、多分優婆塞、滿分優婆塞。』此義云何？」

答曰：「所以作是說者，欲明持戒功德多少，不言有如是受戒也。」

憂波離復白佛言：「若受一日、二日乃至十日五戒，得如是受不？」

答曰：「不得。佛本制戒，各有限齊。若受五戒，必盡形壽；若受八戒，必一日一夜受，是故不得

{ "translations": [ "現代漢語譯本：在七種受戒方式中，只有白四羯磨的受戒儀式可以分三次獲得，其餘六種受戒方式都只能一次性獲得，沒有三次次第之分。如果一次性獲得三種戒，想要捨棄時，如果說：『我是沙彌，不是比丘。』就會失去具足戒，只剩下兩種戒：五戒和十戒；如果說：『我是優婆塞，不是沙彌。』就會失去十戒，只剩下五戒；如果說在家出家的一切都捨棄，我只是歸依的優婆塞，三種戒會同時失去，但不會失去三歸依；如果按次第獲得三種戒，捨棄戒的次第，就像一次性獲得戒的情況一樣。」 , "如果先是優婆塞，出家受十戒，會捨棄五戒嗎？", "回答說：『不會捨棄。只是失去名稱、失去次第，但不會失去戒。失去優婆塞的名稱，得到沙彌的名稱；失去白衣的次第，得到出家的次第。』", "如果沙彌受具足戒時，會失去十戒、五戒嗎？", "回答說：『不會失去。只是失去名稱、失去次第，但不會失去戒。失去沙彌的名稱，得到比丘的名稱；失去沙彌的次第，得到比丘的次第。始終都是戒，只是隨著時間名稱不同。譬如樹葉，春夏是青色，秋天是黃色，冬天是白色，隨著時間不同，樹葉的顏色也不同，但始終都是一片葉子。戒也是這樣，始終是一戒，只是隨著時間不同而有不同的名稱。又如乳、酪、酥、醍醐，四種形態不同，雖然隨著時間不同而有變化，但本質上還是一種東西。戒也是這樣，雖然在三個階段有不同，但戒的本質沒有不同。』", "優波離又對佛說：『凡是受優婆塞戒，如果不能全部受持五戒，只受一戒、二戒乃至四戒，能得到戒嗎？』", "回答說：『不能得到。』", "『如果不能得到，為什麼有經典說：『少分優婆塞、多分優婆塞、滿分優婆塞。』這是什麼意思呢？』", "回答說：『之所以這樣說，是爲了說明持戒功德的多少，不是說有這樣的受戒方式。』", "優波離又對佛說：『如果受一日、二日乃至十日的五戒，可以這樣受嗎？』", "回答說：『不可以。佛陀制定戒律，各有一定的期限。如果受五戒，必須盡形壽；如果受八戒，必須受一日一夜，所以不可以。』" ], "english_translations": [ "English version: Among the seven types of precepts receiving, only the white four karmas precept receiving can be obtained in three stages, while the other six types of precept receiving can only be obtained at once, without three stages of sequence. If one receives three precepts at once, and wishes to renounce them, if one says: 'I am a novice monk, not a fully ordained monk,' one will lose the full ordination precept, and only two precepts remain: the five precepts and the ten precepts; if one says: 'I am a lay follower, not a novice monk,' one will lose the ten precepts, and only the five precepts remain; if one says that one renounces everything, both lay and monastic, and that one is only a lay follower who has taken refuge, all three precepts will be lost at once, but the three refuges will not be lost; if one receives the three precepts in sequence, the order of renouncing the precepts is the same as in the case of receiving the precepts at once.", "If one is first a lay follower and then becomes a novice monk receiving the ten precepts, will one renounce the five precepts?", "The answer is: 'No, one will not renounce them. One only loses the name and the sequence, but one does not lose the precepts. One loses the name of a lay follower and gains the name of a novice monk; one loses the sequence of a lay person and gains the sequence of a monastic.'", "If a novice monk receives full ordination, will one lose the ten precepts and the five precepts?", "The answer is: 'No, one will not lose them. One only loses the name and the sequence, but one does not lose the precepts. One loses the name of a novice monk and gains the name of a fully ordained monk; one loses the sequence of a novice monk and gains the sequence of a fully ordained monk. From beginning to end, it is always the precepts, but the name changes with time. For example, the leaves of a tree are green in spring and summer, yellow in autumn, and white in winter. The color of the leaves changes with time, but it is always the same leaf. The precepts are also like this, always one precept, but with different names at different times. Also, like milk, cheese, butter, and ghee, the four forms are different, although they change with time, they are still the same thing in essence. The precepts are also like this, although they are different in three stages, the essence of the precepts is not different.'", "Upali then said to the Buddha: 'When receiving the lay follower's precepts, if one cannot fully receive the five precepts, but only receives one, two, or even four precepts, can one obtain the precepts?'", "The answer is: 'One cannot obtain them.'", "'If one cannot obtain them, why do some scriptures say: 'Lay followers with few precepts, lay followers with many precepts, and lay followers with full precepts.' What does this mean?'", "The answer is: 'The reason for saying this is to explain the amount of merit from upholding the precepts, not to say that there is such a way of receiving the precepts.'", "Upali then said to the Buddha: 'If one receives the five precepts for one day, two days, or even ten days, can one receive them in this way?'", "The answer is: 'One cannot. The Buddha established the precepts with specific time limits. If one receives the five precepts, one must receive them for the rest of one's life; if one receives the eight precepts, one must receive them for one day and one night, so one cannot receive them in this way.'" ] }

。夫白四羯磨戒有上中下：五戒是下品戒，十戒是中品戒，具戒是上品戒。入五戒中亦有三品：若微品心受戒，得微品戒；若中品心受戒，得中品戒；若上品心受戒，得上品戒。十戒、具戒亦各三品，如五戒說。若微品心得戒已后，以上中品心受十戒者，先得五戒，更無增無勝。於五戒外，乃至不非時食等殘餘五戒，得增上五戒。先得五戒，得本微品也，即先微品五戒。以中上品心受具足戒，先得五戒，更無增無勝。仍本五戒，自五戒外一切諸戒，以受具戒時心增上故，得增上戒。以是推之，波羅提木叉戒無有重得。以次第而言，五戒是微品，十戒是中品，具戒是上品。以義而推，亦可以上品心得五戒，是上品戒；中品心得十戒，是中品戒；下品心得具戒，是下品戒。以是義故，隨心有上中下，得戒不同，無定限也。若請和上受十戒時，和上不現前，亦得十戒。若受十戒時，和上死者，若聞知死，受戒不得；若不聞死，受戒得戒。若白四羯磨，受戒和上不現前，不得受戒，以僧數不滿故。若僧數滿，設無和上，亦得受戒。」

優波離復白佛言：「五戒優婆塞得販賣不？」

答曰：「得聽販賣。但不得作五業：一不得販賣畜生，以此為業。若自有畜生直賣者，聽，但莫賣與屠兒；二者，不得販賣弓箭刀杖，以此為業。若自有者直賣者，聽；三者，不得沽酒為業。若自有者，亦聽直賣；四者，不得壓油，多殺蟲故。天竺法爾，罽賓以來，麻中一切若無蟲處，壓油無過；五者，不得作五大色染業，以多殺蟲故。洛沙等外國染法，多殺諸蟲，是故不聽

現代漢語譯本：關於白四羯磨戒，有上、中、下三品：五戒是下品戒，十戒是中品戒，具足戒是上品戒。受持五戒也有三品：如果以微弱的心受戒，得到的是微品戒；如果以中等的心受戒，得到的是中品戒；如果以上等的心受戒，得到的是上品戒。十戒和具足戒也各有三品，如同五戒所說。如果以微弱的心得到戒之後，再以上等或中等的心受持十戒，那麼先前得到的五戒不會增加也不會提升。在五戒之外，乃至不非時食等剩餘的五戒，得到的是增上的五戒。先前得到的五戒，是原本的微品，也就是先前的微品五戒。如果以中等或上等的心受持具足戒，那麼先前得到的五戒不會增加也不會提升。仍然是原本的五戒，從五戒之外的一切戒律，因為受持具足戒時心意增上的緣故，得到的是增上的戒律。由此推論，波羅提木叉戒不會重複獲得。按照次第來說，五戒是微品，十戒是中品，具足戒是上品。按照意義來推論，也可以用上等的心受持五戒，是上品戒；用中等的心受持十戒，是中品戒；用下等的心受持具足戒，是下品戒。因為這個道理，隨著心意的上、中、下，得到的戒律也不同，沒有固定的限制。如果請和尚受持十戒時，和尚不在場，也可以得到十戒。如果受持十戒時，和尚去世了，如果知道和尚去世，受戒就不能得到；如果不知道和尚去世，受戒就可以得到。如果白四羯磨受戒，受戒的和尚不在場，就不能受戒，因為僧眾人數不足。如果僧眾人數足夠，即使沒有和尚，也可以受戒。 優波離又問佛說：『受持五戒的優婆塞可以販賣東西嗎？』 佛回答說：『可以允許販賣。但是不可以從事五種行業：第一，不可以販賣牲畜，以此為業。如果自己有牲畜直接賣掉，可以，但是不要賣給屠夫；第二，不可以販賣弓箭刀杖，以此為業。如果自己有直接賣掉，可以；第三，不可以賣酒為業。如果自己有，也可以直接賣掉；第四，不可以榨油，因為會殺死很多蟲子。天竺的習俗是這樣，從罽賓開始，如果麻中沒有蟲子的地方，榨油就沒有過錯；第五，不可以從事五大顏色的染色行業，因為會殺死很多蟲子。洛沙等外國的染色方法，會殺死很多蟲子，所以不允許。』

English version: Regarding the four white karmas of precepts, there are superior, middle, and inferior grades: the five precepts are inferior precepts, the ten precepts are middle precepts, and the full precepts are superior precepts. There are also three grades in receiving the five precepts: if one receives the precepts with a weak mind, one obtains inferior precepts; if one receives the precepts with a medium mind, one obtains middle precepts; if one receives the precepts with a superior mind, one obtains superior precepts. The ten precepts and the full precepts also each have three grades, as described for the five precepts. If one obtains precepts with a weak mind and then receives the ten precepts with a superior or middle mind, the previously obtained five precepts will not increase or improve. In addition to the five precepts, even the remaining five precepts such as not eating at the wrong time, one obtains enhanced five precepts. The previously obtained five precepts are the original inferior grade, that is, the previous inferior grade five precepts. If one receives the full precepts with a middle or superior mind, the previously obtained five precepts will not increase or improve. They remain the original five precepts, and from all precepts other than the five precepts, because the mind is enhanced when receiving the full precepts, one obtains enhanced precepts. From this, it can be inferred that the Pratimoksha precepts are not obtained repeatedly. In terms of sequence, the five precepts are inferior, the ten precepts are middle, and the full precepts are superior. In terms of meaning, one can also receive the five precepts with a superior mind, which are superior precepts; receive the ten precepts with a middle mind, which are middle precepts; and receive the full precepts with an inferior mind, which are inferior precepts. Because of this principle, depending on whether the mind is superior, middle, or inferior, the precepts obtained are different, and there is no fixed limit. If one asks a monk to receive the ten precepts and the monk is not present, one can still obtain the ten precepts. If the monk dies when one is receiving the ten precepts, if one knows that the monk has died, one cannot obtain the precepts; if one does not know that the monk has died, one can obtain the precepts. If one receives precepts with the four white karmas and the monk receiving the precepts is not present, one cannot receive the precepts because the number of monks is insufficient. If the number of monks is sufficient, even without a monk, one can receive the precepts. Upali then asked the Buddha, 'Is it permissible for a lay follower who has taken the five precepts to engage in trade?' The Buddha replied, 'It is permissible to engage in trade. However, one must not engage in five occupations: first, one must not trade in livestock as a profession. If one has livestock and sells them directly, it is permissible, but one must not sell them to butchers; second, one must not trade in bows, arrows, and swords as a profession. If one has them and sells them directly, it is permissible; third, one must not sell wine as a profession. If one has it, it is also permissible to sell it directly; fourth, one must not press oil, because it kills many insects. This is the custom in India, and since Kipin, if there are no insects in the flax, there is no fault in pressing oil; fifth, one must not engage in the dyeing of the five major colors, because it kills many insects. The dyeing methods of foreign countries such as Losha kill many insects, so it is not allowed.'

。謂秦地染青法亦多殺蟲，墮五大染數。」

優波離復白佛言：「夫八齋法通過中不食，乃有九法，何以八事得名？」

答曰：「齋法過中不食為體，八事助成齋體，共相支援，名八支齋法，是故言八齋，不云九也。」

「若受八戒人，於七眾為在何眾？」

「雖不受終身戒，以有一日一夜戒故，應名優婆塞。有云：『若名優婆塞，無終身戒；若非優婆塞，有一日一夜戒。但名中間人。』有經說。」

憂波離復白佛言：「若七眾外，有波羅提木叉戒不？」

答曰：「有，八齋戒是。以是義推，若受八齋，不在七眾也。受八齋法，應言一日一夜不殺生，令言語決絕。莫使與終身戒相亂也。」

問曰：「受八戒法，得二日、三日乃至十日一時受不？」

答曰：「佛本制一日一夜戒，不得過限。若有力能受一日，過已，次第更受。如是隨力多少，不計日數。夫受齋法必從他人邊受。於何人受？五眾邊受。既受八戒，若鞭打眾生，齋不清凈。雖即日不鞭打，若待明日鞭打眾生，亦不清凈。以要而言：若身口作不威儀事，雖不破齋，無清凈法；設身口清凈，若心起貪慾覺、瞋恚覺、惱害覺，亦名齋不清凈；若身口意三業清凈，若不修六念，亦名齋不清凈。受八戒已，精修六念，是名齋清凈。有經說：『若作閻浮提王，于閻浮地中一切人民金銀財寶，于中自在。雖有如是功德，分作十六分，閻浮提王功德，於十六分中不及一分。』所謂最後清凈八齋也

現代漢語譯本：據說秦地使用青色染料的方法也多用於殺蟲，被列為五大染色方法之一。 優波離再次向佛陀請教：『八齋戒法中，過午不食，實際上有九種戒律，為什麼稱為八齋呢？』 佛陀回答說：『齋戒的本質是過午不食，八件事輔助成就齋戒的本體，共同支援，所以稱為八支齋法，因此說八齋，而不是九齋。』 『如果受持八戒的人，在七眾中屬於哪一類呢？』 『雖然沒有受持終身戒，但因為有一日一夜的戒律，應該稱為優婆塞。有人說：『如果稱為優婆塞，就沒有終身戒；如果不是優婆塞，卻有一日一夜的戒律。只能稱為中間人。』有些經典是這樣說的。』 優波離再次向佛陀請教：『在七眾之外，還有波羅提木叉戒嗎？』 佛陀回答說：『有，八齋戒就是。從這個意義上推斷，如果受持八齋，就不在七眾之內。受持八齋法，應該說一日一夜不殺生，讓言語明確決絕，不要與終身戒相混淆。』 有人問：『受持八戒法，可以同時受持兩天、三天甚至十天嗎？』 佛陀回答說：『佛陀原本制定的是一日一夜的戒律，不能超過這個期限。如果有能力受持一天，過了之後，可以依次再受。這樣隨自己的能力多少而定，不計算天數。受持齋戒必須從他人那裡受。從什麼人那裡受呢？從五眾那裡受。受持八戒后，如果鞭打眾生，齋戒就不清凈。即使當天不鞭打，如果等到明天鞭打眾生，也不清凈。總而言之：如果身口做出不莊嚴的行為，即使沒有破齋，也沒有清凈的功德；如果身口清凈，如果心中生起貪慾的念頭、嗔恨的念頭、惱害的念頭，也稱為齋戒不清凈；如果身口意三業清凈，如果不修習六念，也稱為齋戒不清凈。受持八戒后，精進修習六念，這才是齋戒清凈。』有些經典說：『即使做了閻浮提的國王，在閻浮提中擁有所有人民的金銀財寶，可以隨意支配。即使有這樣的功德，分成十六份，閻浮提國王的功德，在十六份中連一份都比不上。』這裡說的是最後清凈的八齋戒。

English version: It is said that the method of using blue dye in the Qin region is also often used to kill insects, and it is listed as one of the five major dyeing methods. Upali asked the Buddha again: 'In the Eight Precepts, not eating after noon, there are actually nine precepts, why is it called the Eight Precepts?' The Buddha replied: 'The essence of the fast is not eating after noon, and eight things help to achieve the body of the fast, supporting each other, so it is called the Eight-Branched Fast, therefore it is called the Eight Precepts, not the Nine Precepts.' 'If a person who observes the Eight Precepts, to which of the seven assemblies does he belong?' 'Although he has not taken the lifelong precepts, because he has the precepts for one day and one night, he should be called an Upasaka. Some say: 'If he is called an Upasaka, he does not have lifelong precepts; if he is not an Upasaka, he has the precepts for one day and one night. He can only be called an intermediate person.' Some scriptures say this.' Upali asked the Buddha again: 'Outside the seven assemblies, are there any Pratimoksha precepts?' The Buddha replied: 'Yes, the Eight Precepts are. From this meaning, if one observes the Eight Precepts, he is not within the seven assemblies. When observing the Eight Precepts, one should say that one will not kill living beings for one day and one night, and make the words clear and decisive, so as not to confuse them with the lifelong precepts.' Someone asked: 'When observing the Eight Precepts, can one observe them for two days, three days, or even ten days at a time?' The Buddha replied: 'The Buddha originally stipulated the precepts for one day and one night, and it cannot exceed this limit. If one has the ability to observe for one day, after that, one can observe again in sequence. In this way, it depends on one's ability, and the number of days is not counted. Observing the fast must be received from others. From whom should one receive it? From the five assemblies. After observing the Eight Precepts, if one whips living beings, the fast is not pure. Even if one does not whip on the same day, if one waits until tomorrow to whip living beings, it is also not pure. In short: if the body and mouth do not act with dignity, even if the fast is not broken, there is no pure merit; if the body and mouth are pure, if the mind gives rise to thoughts of greed, thoughts of anger, thoughts of harm, it is also called an impure fast; if the three karmas of body, mouth, and mind are pure, if one does not cultivate the six recollections, it is also called an impure fast. After observing the Eight Precepts, diligently cultivating the six recollections, this is called a pure fast.' Some scriptures say: 'Even if one becomes the king of Jambudvipa, possessing all the gold, silver, and treasures of all the people in Jambudvipa, and can dispose of them at will. Even if one has such merit, if it is divided into sixteen parts, the merit of the king of Jambudvipa is not even one part out of the sixteen parts.' This refers to the final pure Eight Precepts.

。若人慾受八齋，先恣情色，或作音樂，或貪啖肉，種種戲笑，如是等放逸事，恣心作已，而後受齋，不問中前中后，盡不得齋。若本無心受齋，而作種種放逸事，后遇善知識，即受齋者，不問中前中后，一切得齋。若欲受齋，而以事難自礙，不得自在，事難解已，而受齋者，不問中前中后，一切得齋。」

問曰：「若欲限受晝日齋法，不受夜齋，得八戒不？若欲受夜齋，不受晝齋，得八戒不？」

答曰：「不得。所以爾者，佛本聽受一日一夜齋法，以有定限，不可違也。」

憂波離復白佛言：「若不得者，如〈皮革〉中說：『億耳在曠野處，見諸餓鬼種種受罪，或晝受福，夜則受罪；或夜受福，晝則受罪。所以爾者，以本人中，晝受戒法，夜作惡行；或夜受戒法，晝作惡行，是以不同。』此義云何？」

答曰：「凡是本生因緣，不可依也。此中說者，非是修多羅，非是毗尼，不可以定實義也。又云：『此或是迦旃延以度億耳故，作此變化感悟其心，非是實事。』若受齋已，欲舍齋者，不必要從五眾而舍。若欲食時，趣語一人，齋即舍也。

「凡得波羅提木叉戒者，以五道而言，唯人道得戒，餘四道不得。如天道以著樂故深重，不能得戒。如昔一時大目揵連以弟子有病，上忉利天，以問耆婆。正值諸天入歡喜園。爾時目連在路側立，一切諸天無顧看者。耆婆后至，顧見目連，向舉一手，乘車直過。目連自念：『此本人中是我弟子，今受天福，以著天樂，都失本心

現代漢語譯本：如果有人想要受持八齋戒，先放縱自己的慾望，或者進行音樂娛樂，或者貪吃肉食，進行各種嬉笑玩樂，像這樣放縱自己做完這些事情之後，才來受齋戒，無論是在中午之前還是中午之後，都不能算是受齋。如果本來沒有想要受齋戒的心，而做了各種放縱的事情，後來遇到善知識，才來受齋戒，無論是在中午之前還是中午之後，都算是受齋。如果想要受齋戒，但是因為事情的阻礙而不能自由，事情解決之後才來受齋戒，無論是在中午之前還是中午之後，都算是受齋。 有人問：『如果只想受持白天的齋戒，不受持夜晚的齋戒，能得到八戒嗎？如果只想受持夜晚的齋戒，不受持白天的齋戒，能得到八戒嗎？』 回答說：『不能。之所以這樣，是因為佛陀本來允許受持一日一夜的齋戒，這是有固定期限的，不可以違背。』 優波離又對佛說：『如果不能這樣，就像《皮革》中所說：『億耳在曠野處，看到各種餓鬼遭受罪報，有的白天享受福報，晚上則遭受罪報；有的晚上享受福報，白天則遭受罪報。之所以這樣，是因為他們前世在人間，白天受持戒法，晚上則做惡行；或者晚上受持戒法，白天則做惡行，所以才會不同。』這個道理是什麼呢？』 回答說：『凡是本生因緣，不可以作為依據。這裡所說的，不是修多羅，也不是毗尼，不可以作為確定的真實意義。』又說：『這或許是迦旃延爲了度化億耳，而做的這種變化來感悟他的心，不是真實的事情。』如果受齋戒之後，想要捨棄齋戒，不必要從五眾那裡捨棄。如果想要吃飯的時候，告訴一個人，齋戒就捨棄了。 凡是得到波羅提木叉戒的，從五道來說，只有人道可以得到戒，其餘四道都不能得到。比如天道因為貪著享樂而過於深重，不能得到戒。就像過去有一次，大目犍連因為弟子生病，到忉利天去問耆婆。正趕上諸天進入歡喜園。當時目連站在路邊，所有的天人都沒有看他一眼。耆婆後來才到，看到目連，只是舉了一下手，就乘車直接過去了。目連自己想：『這個人前世是我的弟子，現在享受天福，因為貪著天樂，都失去了本心。』

English version: If someone wishes to observe the eight precepts, they should first indulge their desires, whether it be through music, gluttony of meat, or various forms of amusement and laughter. Only after indulging in such activities should they then observe the precepts. Regardless of whether it is before or after noon, they cannot be considered to have observed the precepts. If one originally had no intention of observing the precepts but engaged in various indulgent activities, and later encountered a virtuous teacher and then observed the precepts, regardless of whether it is before or after noon, they are considered to have observed the precepts. If one wishes to observe the precepts but is hindered by circumstances and cannot do so freely, and only observes the precepts after the circumstances are resolved, regardless of whether it is before or after noon, they are considered to have observed the precepts. Someone asked: 'If one only wishes to observe the daytime precepts and not the nighttime precepts, can one obtain the eight precepts? If one only wishes to observe the nighttime precepts and not the daytime precepts, can one obtain the eight precepts?' The answer is: 'No. The reason for this is that the Buddha originally allowed the observance of the precepts for one full day and night. This has a fixed duration and cannot be violated.' Upali then said to the Buddha: 'If this is not allowed, then as it is said in the 'Leather' text: 'Ears in the wilderness saw various hungry ghosts suffering punishments, some enjoying blessings during the day and suffering punishments at night; others enjoying blessings at night and suffering punishments during the day. The reason for this is that in their previous lives, they observed the precepts during the day and committed evil deeds at night; or they observed the precepts at night and committed evil deeds during the day, which is why they are different.' What is the meaning of this?' The answer is: 'All matters of past lives cannot be relied upon. What is said here is neither the Sutra nor the Vinaya, and cannot be taken as a definite and true meaning.' It is also said: 'This may be a transformation made by Katyayana to enlighten the mind of Ears, and not a real event.' If one has observed the precepts and wishes to abandon them, it is not necessary to abandon them through the five assemblies. If one wishes to eat, telling one person is enough to abandon the precepts. Regarding those who obtain the Pratimoksha precepts, from the perspective of the five realms, only humans can obtain the precepts, while the other four realms cannot. For example, the heavenly realm is too deeply attached to pleasure and cannot obtain the precepts. Once, when Maha Maudgalyayana went to the Trayastrimsa Heaven to ask Jivaka about his sick disciple, he happened to see the gods entering the Joyful Garden. At that time, Maudgalyayana stood by the side of the road, and none of the gods looked at him. Jivaka arrived later, saw Maudgalyayana, raised one hand, and then drove straight past. Maudgalyayana thought to himself: 'This person was my disciple in his previous life, but now he is enjoying heavenly blessings and has lost his original mind due to his attachment to heavenly pleasures.'

。』即以神力制車令住，耆婆下車禮目連足，目連種種因緣責其不可，耆婆答目連曰：『以我人中，為大德弟子，是故舉手問訊。頗見諸天有爾者不？生天以著樂深，心不得自在，是使爾耳。』目連語耆婆曰：『有弟子病，當云何治？』耆婆答曰：『唯以斷食為本。』有時目連勸釋提桓因：『佛世難遇，何不數數親近，咨受正法？』帝釋欲解目連意故，遣使敕一天子令來。反覆三喚，猶故不來。此一天子唯有一婦，有一伎樂，以染欲情深，雖復天王命重，不能自割。后不獲已而來，帝釋問曰：『何故爾耶？』即以實而對。帝釋白目連曰：『此天子唯有一天女、一伎樂，以自娛樂不能自割。況作天王，種種宮觀，無數天女。天須陀食自然百味，百千伎樂以自娛樂，視東忘西。雖知佛世難遇，正法難聞，而以染樂纏縛，不得自在，知可如何？』凡受戒法，以勇猛心，自誓決斷，然後得戒。諸天著樂心多，善心力弱，何由得戒？餓鬼以飢渴苦，身心燒然；地獄無量苦惱，種種楚毒，心意痛著，無緣得戒；畜生中以業障故，無所曉知，無受戒法。雖處處經中說龍受齋法，以善心故，而受八戒，一日一夜得善心功德，不得戒也，以業障故。以四天下而言，唯三天下：閻浮提、拘耶尼、弗婆提，及三天下中間海洲上人，一切得戒。如拘耶尼，佛遣賓頭盧，往彼大作佛事，有四部眾。東方亦有比丘，在彼亦作佛事。唯有郁單越無有佛法，亦不得戒，以福報障故，並愚癡故，不受聖法。有四種人：一、男；二、女；三、黃門；四、二根。四種人中，唯男女得戒，二種人不得戒，黃門、二根

『耆婆用神力讓車停下，下車向目連的腳行禮。目連用各種因緣責備他不應該這樣做，耆婆回答目連說：『因為我在人群中，是您的大德弟子，所以才舉手問訊。您見過諸天有這樣的嗎？他們生天后沉溺於享樂，心不得自在，所以才這樣。』目連對耆婆說：『如果有弟子生病，應當如何治療？』耆婆回答說：『唯有斷食為根本。』有時目連勸釋提桓因：『佛陀住世難得一遇，為何不經常親近，請教正法？』帝釋理解目連的意思，派使者命令一位天子前來。反覆呼喚三次，他仍然不來。這位天子只有一個妻子，一個樂伎，因為沉溺於情慾太深，即使天王的命令很重，也不能自己割捨。後來不得已來了，帝釋問他：『為什麼這樣？』他如實回答。帝釋告訴目連說：『這位天子只有一個天女、一個樂伎，用來自己娛樂，不能自己割捨。何況是做天王，有各種宮殿樓閣，無數天女。天人食用自然百味，有成百上千的樂伎用來自己娛樂，顧此失彼。即使知道佛陀住世難得一遇，正法難聞，卻因為被享樂纏縛，不得自在，知道該怎麼辦呢？』凡是受戒法，要以勇猛的心，自己發誓決斷，然後才能得戒。諸天沉溺於享樂，善心力量薄弱，如何能得戒？餓鬼因為飢渴的痛苦，身心被焚燒；地獄有無量的苦惱，各種刑罰，心意痛苦，沒有機會得戒；畜生因為業障的緣故，什麼都不知道，沒有受戒的方法。雖然在各處經典中說龍受齋法，因為善心的緣故，而受八戒，一日一夜得到善心功德，但不能得戒，因為業障的緣故。以四天下來說，只有三天下：閻浮提、拘耶尼、弗婆提，以及三天下中間海洲上的人，一切都能得戒。例如拘耶尼，佛陀派遣賓頭盧，到那裡大作佛事，有四部眾。東方也有比丘，在那裡也作佛事。只有郁單越沒有佛法，也不能得戒，因為福報的障礙，並且愚癡，不接受聖法。有四種人：一、男；二、女；三、黃門；四、二根。四種人中，只有男女能得戒，兩種人不能得戒，黃門、二根。

'Then, with divine power, Jiva stopped the chariot. He got out and bowed at Maudgalyayana's feet. Maudgalyayana, using various reasons, rebuked him for doing so. Jiva replied to Maudgalyayana, 'Because I am your great disciple among the people, I raised my hand to greet you. Have you seen any gods do this? They are born in heaven and are deeply attached to pleasure, their minds are not free, that is why they are like this.' Maudgalyayana said to Jiva, 'If a disciple is sick, how should he be treated?' Jiva replied, 'Only fasting is the basis.' Sometimes Maudgalyayana would advise Sakra, 'It is rare to encounter a Buddha in the world, why not frequently approach him and seek the true Dharma?' Sakra understood Maudgalyayana's intention and sent a messenger to order a deva to come. After calling three times repeatedly, he still did not come. This deva had only one wife and one musician, because he was deeply attached to lust, even though the king's order was important, he could not detach himself. Later, he had no choice but to come. Sakra asked him, 'Why is this so?' He replied truthfully. Sakra told Maudgalyayana, 'This deva has only one celestial woman and one musician to entertain himself, and he cannot detach himself. How much more so for a king, with various palaces and countless celestial women. The devas eat natural delicacies, and have hundreds and thousands of musicians to entertain themselves, they are distracted. Even though they know that it is rare to encounter a Buddha in the world and that the true Dharma is difficult to hear, they are bound by pleasure and cannot be free, what can be done?' All those who receive precepts must have a courageous heart, make a vow and resolve, and then they can receive the precepts. The devas are attached to pleasure, their good heart is weak, how can they receive precepts? The hungry ghosts suffer from hunger and thirst, their bodies and minds are burning; hell has immeasurable suffering, various tortures, their minds are in pain, they have no chance to receive precepts; animals, because of their karmic obstacles, do not understand anything, and have no way to receive precepts. Although it is said in various scriptures that dragons receive the fast, because of their good heart, they receive the eight precepts, and for one day and one night they gain the merit of a good heart, but they cannot receive the precepts, because of their karmic obstacles. In terms of the four continents, only three continents: Jambudvipa, Godaniya, and Purvavideha, and the people on the sea islands in the middle of the three continents, can all receive precepts. For example, in Godaniya, the Buddha sent Pindola to do great Buddhist work there, and there were four assemblies. There were also monks in the east, who also did Buddhist work there. Only Uttarakuru has no Buddha Dharma, and cannot receive precepts, because of the obstacle of blessings, and because of ignorance, they do not accept the holy Dharma. There are four types of people: one, male; two, female; three, eunuch; four, hermaphrodite. Among the four types of people, only males and females can receive precepts, two types of people cannot receive precepts, eunuchs and hermaphrodites.

。如男女中，若殺父、母、阿羅漢，出佛身血，壞法輪僧，污比丘尼，賊住、越、濟人，斷善根——如是人等，盡不得戒。大而觀之，受染佛法者，蓋不足言。若天、若龍鬼神、若郁單越、若不男二根，種種罪人，盡得受三歸也。」

問曰：「三世諸佛得戒等不？」

答曰：「不等。凡得戒者，于眾生類、非眾生類上得戒。而一佛出世，度無數阿僧祇眾生入無餘泥洹，而後佛出世，於此眾生盡不得戒。如是諸佛，先後得戒，各各不等。如迦葉佛度無數阿僧祇眾生入無餘泥洹，而迦葉佛於此眾生盡皆得戒；釋迦文佛於此眾生盡不得戒。一切諸佛有三事等：一、積行等；二、法身等；三、度眾生等。一切諸佛盡三阿僧祇劫修菩薩行，盡具足五分法身、十力、四無所畏、十八不共法；盡度無數阿僧祇眾生入于泥洹。」

問曰：「經說：『一佛出世，度九十那由他眾生入于泥洹。』何以言無數阿僧祇眾生耶？」

答曰：「此經說：『一佛出世，度九十那由他眾生』者，但云從佛得度者有爾所眾生。而眾生或自從佛得度，或從弟子，或遺法中而得度者。言九十那由他眾生者，直佛邊得度者。總而言之，無數阿僧祇眾生入無餘泥洹。三世諸佛三等盡等，而得戒不等。」

問曰：「惡律儀戒，眾生類、非眾生類上得也，能以不能盡得戒不？」

答曰：「但于眾生上得惡律儀戒，非眾生類上不得惡戒。有云：『但于能殺眾生上得惡戒，不可殺眾生上不得惡戒。』又云：『可殺、不可殺眾生上盡得惡戒。』如屠兒殺羊，常懷殺心，作意殺羊，無所齊限

現代漢語譯本：例如，在男女之中，如果有人殺害父親、母親、阿羅漢，使佛流血，破壞僧團，玷污比丘尼，做強盜、越獄、劫掠他人，斷絕善根——這樣的人都不能受戒。從廣義上來看，接受佛法薰染的人，實在是不值一提。無論是天神、龍、鬼神、郁單越人、還是不男二根的人，各種罪人，都可以受三皈依。 有人問：『三世諸佛所得的戒律都一樣嗎？』 回答說：『不一樣。凡是受戒的人，都是在有情眾生和無情眾生上受戒。而一位佛出世，度化無數阿僧祇的眾生進入無餘涅槃，然後下一位佛出世，這些眾生就不能再受戒了。像這樣，諸佛先後得戒，各有不同。例如，迦葉佛度化無數阿僧祇的眾生進入無餘涅槃，迦葉佛對這些眾生都得到了戒；釋迦牟尼佛對這些眾生就不能得到戒。一切諸佛有三件事是相同的：一、積累修行相同；二、法身相同；三、度化眾生相同。一切諸佛都經過三大阿僧祇劫修菩薩行，都具足五分法身、十力、四無所畏、十八不共法；都度化無數阿僧祇的眾生進入涅槃。』 有人問：『經中說：『一佛出世，度化九十那由他的眾生進入涅槃。』為什麼說度化無數阿僧祇的眾生呢？』 回答說：『經中說：『一佛出世，度化九十那由他的眾生』，只是說從佛那裡得到度化的眾生有這麼多。而眾生有的從佛那裡得到度化，有的從弟子那裡得到度化，有的從遺法中得到度化。說九十那由他的眾生，只是指直接從佛那裡得到度化的。總的來說，無數阿僧祇的眾生進入無餘涅槃。三世諸佛在三方面是相同的，而得戒方面是不同的。』 有人問：『惡律儀戒，在有情眾生和無情眾生上都能得到，能說不能完全得到戒嗎？』 回答說：『只能在有情眾生上得到惡律儀戒，在無情眾生上不能得到惡戒。有人說：『只能在能被殺害的眾生上得到惡戒，在不能被殺害的眾生上不能得到惡戒。』又有人說：『在可殺和不可殺的眾生上都能得到惡戒。』例如屠夫殺羊，常常懷著殺心，有意殺羊，沒有限制。』

English version: For example, among men and women, if someone kills their father, mother, or an Arhat, sheds the blood of a Buddha, destroys the Sangha, defiles a Bhikkhuni, commits robbery, escapes prison, or robs others, and severs their roots of goodness—such people cannot receive precepts. Broadly speaking, those who are influenced by the Buddha's teachings are not worth mentioning. Whether they are gods, dragons, ghosts, spirits, people from Uttarakuru, or those with two non-male sexual organs, all kinds of sinners can receive the Three Refuges. Someone asked: 'Are the precepts obtained by the Buddhas of the three times the same?' The answer is: 'They are not the same. Those who receive precepts do so in relation to sentient and non-sentient beings. When one Buddha appears in the world, he leads countless asamkhya beings into Nirvana without remainder. Then, when the next Buddha appears, these beings cannot receive precepts again. Thus, the Buddhas receive precepts at different times, and each is different. For example, when Kashyapa Buddha led countless asamkhya beings into Nirvana without remainder, Kashyapa Buddha obtained precepts in relation to all these beings; Shakyamuni Buddha cannot obtain precepts in relation to these beings. All Buddhas are the same in three aspects: first, the accumulation of practice is the same; second, the Dharma body is the same; third, the deliverance of beings is the same. All Buddhas cultivate the Bodhisattva path for three great asamkhya kalpas, all possess the fivefold Dharma body, the ten powers, the four fearlessnesses, and the eighteen unique qualities; all lead countless asamkhya beings into Nirvana.' Someone asked: 'The sutras say: 'When a Buddha appears in the world, he leads ninety nayutas of beings into Nirvana.' Why do you say he leads countless asamkhya beings?' The answer is: 'The sutra says: 'When a Buddha appears in the world, he leads ninety nayutas of beings,' which only means that there are that many beings who are delivered by the Buddha. Some beings are delivered by the Buddha, some by his disciples, and some by the remaining teachings. The ninety nayutas of beings refers only to those who are directly delivered by the Buddha. In general, countless asamkhya beings enter Nirvana without remainder. The Buddhas of the three times are the same in three aspects, but they are different in terms of receiving precepts.' Someone asked: 'The precepts of evil conduct are obtained in relation to sentient and non-sentient beings. Can it be said that one cannot fully obtain the precepts?' The answer is: 'One can only obtain the precepts of evil conduct in relation to sentient beings; one cannot obtain evil precepts in relation to non-sentient beings. Some say: 'One can only obtain evil precepts in relation to sentient beings that can be killed; one cannot obtain evil precepts in relation to sentient beings that cannot be killed.' Others say: 'One can obtain evil precepts in relation to both killable and unkillable sentient beings.' For example, a butcher who kills sheep always harbors the intention to kill, intentionally kills sheep, and there is no limit.'

。設在人天中，今者不殺，而受生展轉，有墮羊中理，是故於一切眾生盡得惡戒。十二惡律儀亦如是。十二惡律儀者：一者，屠兒；二者，魁膾；三者，養豬；四者，養雞；五者，捕魚；六者，獵師；七者，網鳥；八者，捕蟒；九者，咒龍；十者，獄吏；十一者，作賊；十二者，王家常差捕賊——是為十二惡律儀人。養蠶業等謂皆不離惡律儀。惡律儀戒有三時舍：死者欲愛盡時；受律儀戒時；如受三歸時。初始一說，即舍惡戒；第二第三說時，即得善戒。」

「人作惡戒時，何時舍善戒、得惡戒耶？」

答曰：「一說言：『我作屠兒。』即舍善戒；第二第三說：『我作屠兒。』即得惡戒。又云：『隨何時舍善戒，即得惡戒。若善戒人未自誓作屠兒，但以貪利共屠兒作殺害事，爾時名犯善戒。求舍善戒，求得惡戒，必自誓作屠兒而得惡戒。』若受惡戒，自誓便得，不從他受。若欲受一日、二日，乃至十日、一年、二年惡律儀戒，隨誓心久近，隨意即得。所以爾者，以是惡法順生死流，無勝進義，是故隨事即得，不同善律儀戒。」

大方便佛報恩經卷第七

親近品第九

「複次，菩薩摩訶薩知恩報恩，修大方便利益眾生，應適隨宜顯示無方。善男子！有佛出世，號無畏王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，應現世間，引接有緣。有緣既盡，遷神涅槃

現代漢語譯本：假設在人道和天道中，如果現在不殺生，就會在輪迴中不斷轉生，甚至有可能墮入畜生道成為羊。因此，對於一切眾生都應戒除惡行。十二種惡律儀也是如此。這十二種惡律儀是：第一，屠夫；第二，劊子手；第三，養豬的人；第四，養雞的人；第五，捕魚的人；第六，獵人；第七，捕鳥的人；第八，捕蟒的人；第九，詛咒龍的人；第十，獄吏；第十一，做賊的人；第十二，王家常派去抓賊的人——這些人被稱為十二惡律儀之人。養蠶等行業也被認為不離惡律儀。惡律儀戒有三種捨棄的情況：一是當死亡時，對慾望的執著消盡；二是當受持律儀戒時；三是如同受三皈依時。最初說一次，就捨棄惡戒；第二、第三次說時，就得到善戒。 『人在造作惡戒時，何時捨棄善戒、得到惡戒呢？』 回答說：『說一次『我做屠夫』，就捨棄善戒；第二、第三次說『我做屠夫』，就得到惡戒。』又說：『無論何時捨棄善戒，就得到惡戒。如果受持善戒的人沒有發誓要做屠夫，只是因為貪圖利益而和屠夫一起做殺害的事情，這時稱為犯了善戒。想要捨棄善戒，想要得到惡戒，必須自己發誓要做屠夫才能得到惡戒。』如果受持惡戒，自己發誓就得到，不需要從他人那裡受持。如果想要受持一日、二日，乃至十日、一年、二年惡律儀戒，隨著發誓的時間長短，隨意就得到。之所以這樣，是因為這是惡法，順應生死輪迴，沒有進步的意義，所以隨著事情發生就得到，不同於善律儀戒。 《大方便佛報恩經》卷第七 『此外，菩薩摩訶薩知道恩情並報答恩情，修習大方便法門利益眾生，應該根據情況適宜地展現各種方法。善男子！有佛出世，號無畏王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，應化出現在世間，引導有緣眾生。當有緣眾生都度盡后，佛就遷神入涅槃。』

English version: 'If, in the realms of humans and gods, one refrains from killing now, one will continue to transmigrate through rebirths, possibly even falling into the animal realm as a sheep. Therefore, one should abstain from evil deeds towards all sentient beings. The twelve evil precepts are similar. These twelve evil precepts are: first, a butcher; second, an executioner; third, a pig farmer; fourth, a chicken farmer; fifth, a fisherman; sixth, a hunter; seventh, a bird catcher; eighth, a python catcher; ninth, one who curses dragons; tenth, a prison guard; eleventh, a thief; twelfth, one who is regularly dispatched by the royal family to catch thieves—these are known as the twelve people of evil precepts. Industries such as silkworm farming are also considered inseparable from evil precepts. There are three times when evil precepts are relinquished: when one dies and the attachment to desire is exhausted; when one receives precepts of discipline; and when one takes refuge in the Three Jewels. Upon the first declaration, one relinquishes evil precepts; upon the second and third declarations, one obtains good precepts.' 'When a person commits to evil precepts, when does one relinquish good precepts and obtain evil precepts?' The answer is: 'Upon saying once, 『I am a butcher,』 one relinquishes good precepts; upon saying a second and third time, 『I am a butcher,』 one obtains evil precepts.』 It is also said: 『Whenever one relinquishes good precepts, one obtains evil precepts. If a person who holds good precepts does not vow to be a butcher, but engages in killing with a butcher out of greed for profit, at that time it is called a violation of good precepts. To relinquish good precepts and obtain evil precepts, one must vow to be a butcher to obtain evil precepts.』 If one takes evil precepts, one obtains them by one's own vow, not by receiving them from another. If one wishes to take evil precepts for one day, two days, up to ten days, one year, or two years, one obtains them at will, according to the length of one's vow. The reason for this is that these are evil practices that follow the cycle of birth and death, with no meaning of progress, so they are obtained as they occur, unlike good precepts of discipline.' The Great Vaipulya Buddha Repaying Kindness Sutra, Volume Six The Great Vaipulya Buddha Repaying Kindness Sutra, Volume Seven Chapter Nine: Approaching 'Furthermore, a Bodhisattva Mahasattva, knowing and repaying kindness, cultivates great skillful means to benefit sentient beings, and should appropriately display various methods. Good man! A Buddha appears in the world, named Fearless King Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan, manifesting in the world to guide those with karmic connections. When all those with karmic connections have been liberated, the Buddha enters Nirvana.'

。滅度之後，于正法中有一婆羅門子，聰明黠慧，受持五戒，護持正法。婆羅門子緣事他行，遠至余國，到于中路，多諸賊難，有五百人共為徒侶。前至險路，于頓止處，五百群賊常住其中，前後圍繞，欲劫行伴。爾時賊主密遣一人，歷伺諸伴，應時欲發。爾時賊中復有一人，先與是婆羅門子親善知識，以親善故先來告語：『善男子！當知于初夜時當有賊發。當時憒鬧，恐相傷損，故來相告語。汝密自作方便，遠舍而去，勿令伴知。』

「爾時婆羅門子聞此語已，譬如人噎，既不得咽，又不得吐。欲告語伴，懼畏諸伴害此一人，若害此人，懼畏諸伴沒三惡道，受無量苦；若默然者，賊當害伴，若殺諸伴，賊墮三惡道，受無量苦。作是念已：『我當設大方便，利益眾生，不自為己。三惡道苦，是我所宜。』思惟是已，即便持刀斷此賊命，使諸同伴安隱無為。爾時眾伴異口同音而作是言：『大婆羅門子！卿是勝人，亦是純善之人，云何今日作此大惡？』爾時婆羅門子，胡跪合掌，心生慚愧：『而我今日不應作惡，為利眾生及諸同伴。』爾時眾伴復作是言：『汝自殺人，於我何益？』答眾人言：『此是惡賊，欲謀害眾伴。為是伴故，斷此人命，令伴安隱還家。而我罪報，甘受地獄。』爾時五百伴人舉聲大哭，悲喜交集，而作是言：『天下所重無過於命，所畏無過於死。所以然者，一切眾生皆舍金銀、珍寶、國城、妻子、衣服、飲食為救身命，我等眾伴便為更生。』作是語已，『此婆羅門子為眾生故，不辭眾苦及三惡報。我等今日當念重恩

現代漢語譯本：佛陀滅度后，在正法中有一位婆羅門之子，他聰明而有智慧，受持五戒，護持正法。這位婆羅門之子因事外出，遠行至其他國家，途中遭遇許多盜賊的劫難，有五百人與他同行。他們來到一處險要之地，在他們停留的地方，有五百名盜賊常年居住在那裡，前後包圍，想要搶劫他們。當時，盜賊頭目秘密派遣一人，暗中觀察這些同行的人，準備伺機行動。這時，盜賊中有一人，先前與這位婆羅門之子是親近的朋友，因為友好的關係，他先來告訴婆羅門之子：『善男子！你要知道，在初夜時分，盜賊就要發動襲擊了。那時會很混亂，恐怕會互相傷害，所以我來告訴你。你秘密地自己想辦法，遠遠地離開這裡，不要讓其他人知道。』 當時，婆羅門之子聽到這話后，就像人被噎住一樣，既不能吞嚥，又不能吐出。他想告訴同伴，又害怕同伴會傷害這個人，如果傷害這個人，又害怕同伴會墮入三惡道，遭受無量的痛苦；如果沉默不語，盜賊就會傷害同伴，如果殺害同伴，盜賊也會墮入三惡道，遭受無量的痛苦。他這樣想著：『我應當想出最好的辦法，利益眾生，而不是爲了自己。三惡道的痛苦，我應當承受。』思考完畢，他便拿起刀，殺死了這個盜賊，使他的同伴們能夠平安無事。當時，同伴們異口同聲地說：『偉大的婆羅門之子！您是高尚的人，也是純善的人，為什麼今天做出這樣的大惡事？』當時，婆羅門之子，跪下合掌，心中感到慚愧：『我今天不應該做惡事，是爲了利益眾生和我的同伴。』當時，同伴們又說：『你自己殺人，對我們有什麼好處？』他回答眾人說：『這個人是惡賊，想要謀害你們。爲了你們，我才殺了他，讓你們能夠平安回家。而我所受的罪報，甘願承受地獄之苦。』當時，五百名同伴都放聲大哭，悲喜交加，說道：『天下最珍貴的莫過於生命，最害怕的莫過於死亡。之所以這樣，是因為一切眾生都會捨棄金銀、珍寶、國城、妻子、衣服、飲食來保全性命，我們這些同伴就如同獲得了新生。』說完這些話，他們又說：『這位婆羅門之子爲了眾生，不惜承受痛苦和三惡道的報應。我們今天應當銘記他的恩情。』

English version: After the Buddha's passing, within the Right Dharma, there was a Brahmin's son, intelligent and wise, who upheld the five precepts and protected the Right Dharma. This Brahmin's son, due to some matter, traveled far to another country, and on the way, he encountered many robbers. There were five hundred people traveling with him. They arrived at a dangerous place, where five hundred robbers resided, surrounding them from all sides, intending to rob them. At that time, the leader of the robbers secretly sent one person to observe the travelers, preparing to act at the opportune moment. Then, one of the robbers, who was previously a close friend of the Brahmin's son, came to him out of friendship and said: 'Good man! You should know that the robbers will attack in the early part of the night. It will be chaotic then, and there is a risk of injury, so I am telling you this. You should secretly find a way to leave far away, without letting the others know.' Upon hearing this, the Brahmin's son felt as if he were choking, unable to swallow or spit out. He wanted to tell his companions, but he feared they would harm this person. If they harmed this person, he feared they would fall into the three evil realms and suffer immeasurable pain. If he remained silent, the robbers would harm his companions, and if they killed his companions, the robbers would also fall into the three evil realms and suffer immeasurable pain. He thought: 'I should devise the best way to benefit all beings, not for myself. The suffering of the three evil realms, I should bear.' Having thought this, he took a knife and killed the robber, so that his companions could be safe and unharmed. At that time, his companions said in unison: 'Great Brahmin's son! You are a noble person, a purely good person, why have you done such a great evil today?' At that time, the Brahmin's son knelt down, put his palms together, and felt ashamed: 'I should not have done this evil today, but it was for the benefit of all beings and my companions.' Then, his companions said: 'You killed a person yourself, how does that benefit us?' He replied: 'This person was an evil robber, who intended to harm you. For your sake, I killed him, so that you could return home safely. And I will willingly bear the karmic retribution of hell.' Then, the five hundred companions cried out loudly, with mixed feelings of sorrow and joy, saying: 'In the world, nothing is more precious than life, and nothing is more feared than death. The reason for this is that all beings would give up gold, silver, treasures, kingdoms, wives, clothes, and food to save their lives. We companions are as if we have been reborn.' After saying this, they said: 'This Brahmin's son, for the sake of all beings, did not hesitate to endure suffering and the retribution of the three evil realms. Today, we should remember his great kindness.'

。報重恩者，今當速發阿耨多羅三藐三菩提心。』作是語已，即令發心。

「爾時五百群賊復作是言：『卿是勝人，純善之人，云何乃能作是大惡？』婆羅門子言：『我誠知不應作是大惡。為欲利益一切眾生，並護汝等身命故。』爾時群賊而作是言：『卿自殺人，於我何益？』時婆羅門子報諸賊言：『我先知汝等在此，但我默然，不告語國王及我諸伴。以是故令汝等身命安隱。』爾時諸賊聞是語已，而作是念：『我等身命便為更生。』即前合掌，向是童子：『善哉大士！修大悲者！愿敕我等何所作為。』答曰：『我所作者，唯當速發無上菩提之心。』爾時諸賊為報恩故，尋聲即發阿耨多羅三藐三菩提心。」

佛告阿難：「菩薩勤求精進，欲莊嚴菩提，欲報佛恩，常當憶念一切眾生，如一子想。善男子！當知爾時婆羅門子豈異人乎？則我身是。以是因緣超越九劫，疾成阿耨多羅三藐三菩提。」

複次，菩薩修大方便知恩報恩。佛在竹園精舍，有一比丘身患惡瘡，形體周匝膿血常流，眾所惡賤，無人親近，住在邊外朽壞房中。爾時如來即示神力，隱蔽大眾，令無知者。如來獨往病比丘所，隨其所須，取水洗之。思惟是已，令欲界一切諸天知之。釋提桓因與諸眷屬無量百千前後圍繞，雨眾天花，作種種天樂，住虛空中。爾時忉利天王手持百福莊嚴微妙澡罐，盛滿清凈大悲凈水，即前奉迎，頭面禮如來足，卻住一面。

爾時如來即伸百福莊嚴臂，即于纖長五指放大光明，遠照諸天，大眾已集，如來躬往病比丘所，即放頂光，照病比丘

現代漢語譯本：『爲了報答深重的恩情，現在應當迅速發起無上正等正覺之心。』說完這話，就讓他們發心。 『當時五百個強盜又說：『您是高尚的人，純善的人，怎麼會做出這樣的大惡事呢？』婆羅門子說：『我確實知道不應該做這樣的大惡事。爲了利益一切眾生，並保護你們的性命。』當時強盜們說：『您自己殺人，對我們有什麼好處呢？』當時婆羅門子告訴強盜們說：『我事先就知道你們在這裡，但我保持沉默，沒有告訴國王和我的同伴。因此才使你們的性命平安。』當時強盜們聽到這話后，就想：『我們的性命算是重新獲得了。』立即上前合掌，對著這個童子說：『善哉，大士！修大悲的人！請指示我們應該做什麼。』回答說：『我所做的，只是應當迅速發起無上菩提之心。』當時強盜們爲了報恩，立刻就發起了無上正等正覺之心。」 佛告訴阿難：『菩薩勤奮精進，想要莊嚴菩提，想要報答佛恩，應當常常憶念一切眾生，如同看待自己的獨生子一樣。善男子！應當知道當時的婆羅門子難道是別人嗎？就是我的前身。因為這個因緣，超越了九劫，迅速成就了無上正等正覺。』 再次，菩薩修習大方便，知道感恩報恩。佛在竹園精舍時，有一位比丘身患惡瘡，身體周圍膿血不斷流淌，大家都厭惡輕賤他，沒有人親近他，他住在偏僻破舊的房子里。當時如來就顯示神力，隱蔽了大眾，讓大家不知道。如來獨自前往生病的比丘那裡，按照他所需要的，取水給他洗滌。思考這件事後，讓欲界一切諸天都知道了。釋提桓因與無數百千眷屬前後圍繞，散落各種天花，演奏各種天樂，停留在虛空中。當時忉利天王手持百福莊嚴的精美澡罐，盛滿清凈大悲的凈水，立即上前迎接，頭面頂禮如來的腳，退到一旁站立。 當時如來就伸出百福莊嚴的手臂，從纖細的五指中放出光明，遠遠地照耀諸天，大眾已經聚集，如來親自前往生病的比丘那裡，就放出頂光，照耀生病的比丘。

English version: 『To repay the profound kindness, one should now quickly generate the mind of Anuttara-samyak-sambodhi.』 Having said this, he then caused them to generate the mind. 『At that time, the five hundred bandits again said: 『You are a superior person, a purely virtuous person, how could you commit such a great evil?』 The Brahmin』s son said: 『I truly know that I should not have committed such a great evil. It was for the benefit of all sentient beings, and to protect your lives.』 At that time, the bandits said: 『You yourself killed people, what benefit is that to us?』 At that time, the Brahmin』s son told the bandits: 『I knew beforehand that you were here, but I remained silent, and did not tell the king or my companions. Because of this, your lives are safe.』 At that time, the bandits, having heard these words, thought: 『Our lives have been reborn.』 They immediately stepped forward, joined their palms, and said to the boy: 『Excellent, great being! One who cultivates great compassion! Please instruct us on what we should do.』 He replied: 『What I do is only to quickly generate the mind of unsurpassed Bodhi.』 At that time, the bandits, in order to repay his kindness, immediately generated the mind of Anuttara-samyak-sambodhi upon hearing his words.』 The Buddha told Ananda: 『Bodhisattvas diligently seek progress, wishing to adorn Bodhi, wishing to repay the Buddha』s kindness, they should always remember all sentient beings, as if they were their only child. Good man! You should know, was the Brahmin』s son at that time someone else? It was my own former body. Because of this cause and condition, he transcended nine kalpas, and quickly attained Anuttara-samyak-sambodhi.』 Furthermore, Bodhisattvas cultivate great skillful means, knowing how to be grateful and repay kindness. When the Buddha was at the Bamboo Grove Monastery, there was a Bhikkhu who was suffering from a terrible sore, with pus and blood constantly flowing from his body, he was despised and loathed by everyone, no one would approach him, and he lived in a remote, dilapidated house. At that time, the Tathagata displayed his divine power, concealing the assembly, so that no one would know. The Tathagata went alone to the sick Bhikkhu, and according to his needs, took water to wash him. Having contemplated this, he caused all the devas of the desire realm to know of it. Shakra, Lord of the Devas, with countless hundreds and thousands of attendants surrounding him, rained down various heavenly flowers, played various heavenly music, and remained in the empty space. At that time, the King of the Trayastrimsha Heaven held a magnificent jeweled basin adorned with a hundred blessings, filled with pure, compassionate water, and immediately stepped forward to greet the Tathagata, bowed his head to the Tathagata』s feet, and stood to one side. At that time, the Tathagata extended his arm adorned with a hundred blessings, and from his slender five fingers, he emitted light, shining far upon the devas, the assembly had already gathered, the Tathagata personally went to the sick Bhikkhu, and emitted light from the top of his head, illuminating the sick Bhikkhu.

。比丘遇光苦痛即除，于膿血中，而起歸命稽首，而形不隨。如來即以右手，從天帝釋受取寶瓶，灌病比丘頂，左手摩拭病比丘身，身諸瘡病隨如來手尋得平復。得平復已，歡喜無量：「南無釋迦牟尼！南無大慈悲父！南無無上最勝醫王！而我今日身病除愈，唯有心病。如來今者，為憐愍故，施我法藥，除我身心所有重患。」

爾時如來告病比丘：「如來今者念汝重恩；如來今者欲報汝恩。」爾時病比丘驚喜無量。佛時即為示教利喜，比丘歡喜，即得阿羅漢果，三明六通，具八解脫。

釋提桓因及諸眷屬，無量諸天皆墮疑網：「如來云何枉屈神德，洗病比丘瘡痍膿血，云言報恩？其事云何，愿為我等分別解說。」

佛告釋提桓因及諸天人大眾：「汝等善聽！當爲汝說宿世之事。釋提桓因！乃往過去無量阿僧祇劫，爾時有王，惡逆無道，非理壓伏，逼奪取財。爾時惡王與一五百，深心相知，密共要言：『若當有人犯官事者，汝當苦治，威恩隨汝。若得財賄，與我共之。』爾時五百常行鞭杖，得財多者，便令不著；若無財者，或致失命，以此為常。時有優婆塞犯小官事，將付五百，應受鞭楚。聞是優婆塞是好善人，便令無著于楚毒中，而得脫難。以是因緣，歡喜無量。憍尸迦！當知爾時五百者，今病比丘是；優婆塞者，今我身是。是故菩薩于無量阿僧祇劫輕恩重報，乃至正覺心常不忘。」

爾時釋提桓因及無量天眾歡喜無量，有四萬八千諸天發阿耨多羅三藐三菩提心。發菩提心已，作天伎樂，各還所止

現代漢語譯本：比丘一遇到佛光，痛苦立刻消除。他從膿血中起身，想要向佛陀頂禮，但身體卻不聽使喚。這時，如來用右手從帝釋天那裡接過寶瓶，將甘露灌注在生病比丘的頭頂，又用左手撫摸他的身體，他身上的瘡病隨著如來的手觸碰而立刻痊癒。痊癒后，比丘無比歡喜，說道：『南無釋迦牟尼！南無大慈大悲的父親！南無無上最殊勝的醫王！我今天身上的疾病已經痊癒，但還有心病。如來您今天爲了憐憫我，賜予我法藥，消除我身心所有的重病。』 這時，如來告訴生病的比丘：『如來今天感念你過去對我的深重恩情；如來今天想要報答你的恩情。』當時，生病的比丘驚喜萬分。佛陀隨即為他開示佛法，使他心生歡喜，立刻證得阿羅漢果，具足三明六通，以及八解脫。 帝釋天和他的眷屬，以及無數的天人都陷入疑惑：『如來為何要屈尊降貴，洗滌生病比丘的瘡痍膿血，還說要報恩？這到底是怎麼回事，希望您能為我們分別解說。』 佛陀告訴帝釋天和諸天大眾：『你們仔細聽！我將為你們講述過去世的事情。帝釋天！在過去無量阿僧祇劫之前，當時有一位國王，他殘暴無道，用不正當的手段壓迫百姓，強行掠奪他們的財產。當時，這個惡王與一個名叫五百的人關係密切，他們私下約定：『如果有人觸犯官府，你就嚴刑拷打，你的威勢可以隨意施展。如果得到財物，就與我平分。』當時，五百經常使用鞭杖，對於那些有錢的人，就讓他們免受刑罰；對於那些沒有錢的人，就讓他們喪命，這是他一貫的做法。當時，有一位優婆塞犯了小小的官司，被帶到五百那裡，應該遭受鞭打。五百聽說這位優婆塞是位善良的人，就讓他免受鞭打的痛苦，使他得以脫離災難。因為這個因緣，優婆塞歡喜無量。憍尸迦！你們應當知道，當時的五百，就是現在的生病比丘；當時的優婆塞，就是現在的我。所以菩薩在無量阿僧祇劫中，對於微小的恩情也會給予重大的回報，乃至成佛之後，也常常不會忘記。』 當時，帝釋天和無數的天眾都無比歡喜，有四萬八千位天人發起了無上正等正覺之心。發起菩提心后，他們演奏天樂，各自返回自己的住所。

English version: As soon as the monk encountered the Buddha's light, his pain immediately vanished. He rose from the pus and blood, intending to prostrate himself before the Buddha, but his body wouldn't obey. At that moment, the Tathagata took a precious vase from Indra with his right hand, pouring nectar onto the sick monk's head, and with his left hand, he stroked the monk's body. The sores on his body healed instantly as the Tathagata's hand touched him. After recovering, the monk was overjoyed and exclaimed: 'Namo Shakyamuni! Namo, the compassionate father! Namo, the supreme and most excellent King of Physicians! Today, my physical illness has been cured, but I still have a mental illness. Today, the Tathagata, out of compassion, has given me the medicine of Dharma, removing all the severe illnesses of my body and mind.' Then, the Tathagata said to the sick monk: 'Today, the Tathagata remembers your deep kindness to me in the past; today, the Tathagata wishes to repay your kindness.' At that time, the sick monk was overjoyed. The Buddha then taught him the Dharma, making him happy, and he immediately attained the Arhat fruit, possessing the three insights, six supernatural powers, and the eight liberations. Indra and his retinue, along with countless devas, were all filled with doubt: 'Why would the Tathagata condescend to wash the pus and blood from the sick monk's sores, and even say he was repaying a kindness? What is the meaning of this? We hope you can explain it to us.' The Buddha said to Indra and the assembly of devas: 'Listen carefully! I will tell you about past lives. Indra! In the immeasurable asamkhya kalpas of the past, there was a king who was cruel and unjust. He oppressed the people with unfair means and forcibly seized their wealth. At that time, this evil king had a close relationship with a man named Five Hundred. They secretly agreed: 'If anyone violates the law, you shall severely punish them, and your authority can be exercised at will. If you obtain wealth, you shall share it with me.' At that time, Five Hundred often used whips and canes. Those who had money were spared from punishment; those who had no money were killed. This was his usual practice. At that time, there was an upasaka who committed a minor offense and was brought before Five Hundred, who was supposed to be whipped. When Five Hundred heard that this upasaka was a good person, he spared him from the pain of whipping, allowing him to escape the disaster. Because of this cause, the upasaka was overjoyed. Kausika! You should know that the Five Hundred of that time is the sick monk of today; the upasaka of that time is my present self. Therefore, a Bodhisattva, in immeasurable asamkhya kalpas, will repay even the smallest kindness with great gratitude, and even after becoming a Buddha, he will never forget it.' At that time, Indra and countless devas were overjoyed, and forty-eight thousand devas generated the mind of Anuttara-samyak-sambodhi. After generating the Bodhi mind, they played celestial music and returned to their respective abodes.

佛告阿難：「若有善男子、善女人知恩報恩，當行四事：一者，親近善友；二者，至心聽法；三者，思惟其義；四者，如說修行。復有四法：一者，隨法不隨人；二者，隨義不隨字；三者，隨智不隨識；四者，隨了義經，不隨不了義經。行此八法，名為知恩。復行八法，是名報恩。何等為八？一者，利；二者，衰；三者，毀；四者，譽；五者，稱；六者，譏；七者，苦；八者，樂。復行四事，是名知恩，亦名報恩：一者，見惡眾生，心生憐愍，以修慈因緣故；二者，見苦眾生，目不暫舍，起悲因緣故；三者，見師長、父母、有德之人，心情歡悅，起喜因緣故；四者，見怨家眾生，心不瞋恚，修舍因緣故。」

爾時阿難即整衣服，前白佛言：「世尊！如來初發菩提心時，知恩報恩，行初四事，其義云何？」

佛告阿難：「乃往過去無量阿僧祇劫，爾時有佛出世，名毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出興於世，教導有緣。有緣已盡，遷神涅槃。正法、像法滅已，有國名波羅奈，人民熾盛，國土豐熟。其王常以正法治國，不柱人民。其國有山，名仙聖山。其山常有五百辟支佛止住其中，多有五通神仙亦住其中。爾時多有諸禽獸等，而來依附。有一師子，名曰堅誓，身毛金色，有大威武，力敵于千，發聲哮吼，飛鳥墮落，走獸隱伏。遊行山澤，見一辟支佛沙門，威儀清凈。見已心喜，日日親近，常聞誦經，說微妙法

現代漢語譯本：佛陀告訴阿難：『如果善男子、善女人懂得感恩報恩，應當實行四件事：第一，親近善友；第二，專心聽法；第三，思考法義；第四，按照所說的去修行。還有四種法則：第一，依從法而不依從人；第二，依從義理而不依從文字；第三，依從智慧而不依從意識；第四，依從究竟了義的經典，而不依從不了義的經典。實行這八種法則，就叫做知恩。再實行八種法則，就叫做報恩。哪八種呢？第一，利益；第二，衰敗；第三，譭謗；第四，讚譽；第五，稱頌；第六，譏諷；第七，痛苦；第八，快樂。再實行四件事，就叫做知恩，也叫做報恩：第一，見到惡劣的眾生，心中生起憐憫，因為修習慈悲的因緣；第二，見到受苦的眾生，眼睛不暫離視，生起悲憫的因緣；第三，見到師長、父母、有德之人，心情歡喜，生起喜悅的因緣；第四，見到怨恨的眾生，心中不生嗔恚，修習捨棄的因緣。』 當時，阿難整理好衣服，向前對佛說：『世尊！如來最初發菩提心的時候，懂得感恩報恩，實行最初的四件事，它的意義是什麼呢？』 佛陀告訴阿難：『在過去無量阿僧祇劫之前，那時有佛出世，名為毗婆尸如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世，教導有緣眾生。有緣眾生度盡后，便遷神入涅槃。正法、像法滅盡后，有一個國家名叫波羅奈，人民興盛，國土富饒。國王常常用正法治理國家，不壓迫人民。這個國家有一座山，名叫仙聖山。山中常有五百位辟支佛居住，也有許多具有五神通的神仙居住其中。當時有很多禽獸等，都來依附。有一隻獅子，名叫堅誓，身毛是金色的，有很大的威武，力量能抵得上千人，發出吼叫聲，飛鳥都會墜落，走獸都會隱藏起來。它在山澤中，見到一位辟支佛沙門，威儀清凈。見到後心中歡喜，每天都去親近，常常聽他誦經，講述微妙的佛法。』

English version: The Buddha told Ananda, 'If good men and good women know how to be grateful and repay kindness, they should practice four things: first, associate with good friends; second, listen to the Dharma with a sincere heart; third, contemplate its meaning; and fourth, practice as instructed. There are also four principles: first, follow the Dharma, not the person; second, follow the meaning, not the words; third, follow wisdom, not consciousness; and fourth, follow the definitive sutras, not the provisional ones. Practicing these eight principles is called knowing kindness. Practicing another eight principles is called repaying kindness. What are the eight? First, benefit; second, decline; third, defamation; fourth, praise; fifth, commendation; sixth, ridicule; seventh, suffering; and eighth, happiness. Practicing four more things is called knowing kindness and also repaying kindness: first, seeing evil beings, one's heart arises with compassion, because of cultivating the cause of loving-kindness; second, seeing suffering beings, one's eyes do not turn away, arising from the cause of compassion; third, seeing teachers, parents, and virtuous people, one's heart is joyful, arising from the cause of joy; and fourth, seeing enemies, one's heart does not become angry, cultivating the cause of equanimity.' At that time, Ananda adjusted his robes and said to the Buddha, 'World Honored One, when the Tathagata first generated the Bodhi mind, knowing how to be grateful and repay kindness, practicing the first four things, what is its meaning?' The Buddha told Ananda, 'In the past, immeasurable asamkhya kalpas ago, there was a Buddha who appeared in the world, named Vipasyin Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta Devamanusyanam, Buddha, Bhagavan, who appeared in the world, teaching those with affinities. After those with affinities were all liberated, he passed into Nirvana. After the Dharma and the semblance of Dharma had perished, there was a country named Varanasi, where the people were prosperous and the land was fertile. The king always governed the country with the righteous Dharma, not oppressing the people. In that country, there was a mountain named Immortal Sage Mountain. There were always five hundred Pratyekabuddhas residing there, and many immortals with five supernatural powers also lived there. At that time, many birds and beasts came to rely on it. There was a lion named Firm Vow, whose fur was golden, with great majesty, and whose strength was equal to a thousand men. When it roared, birds would fall from the sky, and beasts would hide. In the mountains and marshes, it saw a Pratyekabuddha Shramana, whose demeanor was pure and dignified. Upon seeing him, its heart was joyful, and it approached him daily, often listening to him recite sutras and explain the subtle Dharma.'

「爾時有大獵師，見是師子，身毛金色，心生歡喜，而作是念：『我若得此師子，剝取其皮，奉上國王，必施爵祿，七世無乏。』思惟是已，復發是言：『堅誓師子，獸中之王，弓箭所不及，弶網所不制。我今復當更設異計。堅誓師子所敬望者乃是沙門，我今當作沙門之像，密弓射之。袈裟覆上，細視徐行，往詣樹下，彼若見我，必來親附。以親近已，便復挽弓，藥水箭射之，萬無不獲。』思惟是已，即便還家，而唱是言：『祖先已來，歷世相承，常為獵師，未曾聞獸，身毛金色，況復見之？今欲獵取。』即剃鬚發而被法服，如所思惟，還入山中，坐一樹下。爾時堅誓師子見是比丘，心生歡喜，騰躍親附，舐比丘足。爾時獵師即便射之。既被毒箭，嘊喍哮吼，欲前搏撮。臨欲毀害，復作是念：『此是沙門！被壞色衣，是三世佛賢聖幖幟。我今若害，不足為難，若奪其命，便奪諸佛賢聖幖相。』思惟是已，飲氣忍苦。復經少時，毒藥轉深，苦痛難忍。思惟是已，復欲搏嚙，復發是言：『不足為難。若毀害者，諸佛賢聖之所呵責。又復世間善惡不別，此是惡人，懷毒陰謀，欲來害我；我若不忍，與彼惡人，則無有異。修忍之人，一切愛敬；不忍之人，眾所憎惡，增長煩惱，長煩惱故，生死增長；長生死故，生諸難處；生難處故，遠離善友；遠善友故，不聞正法；不聞法故，重翳疑網；以疑網故，遠離阿耨多羅三藐三菩提。是故我今不應起惡

當時，有一個大獵人，看見這頭獅子，身披金色的毛髮，心中非常歡喜，於是想道：『我如果能得到這頭獅子，剝下它的皮，獻給國王，必定會得到爵位和俸祿，七世都不會匱乏。』 這樣想著，又說道：『這頭名叫堅誓的獅子，是野獸中的王者，弓箭射不到它，陷阱也抓不住它。我現在必須另想辦法。堅誓獅子所敬重的是沙門，我今天就裝扮成沙門的模樣，暗中用弓箭射它。披上袈裟，慢慢地走，走到樹下，它如果看見我，一定會來親近我。等它靠近后，我就拉弓，用毒箭射它，一定能成功。』 這樣想著，他立刻回到家中，宣稱：『祖先以來，世代相傳，都是獵人，從未聽說過有野獸，身披金色的毛髮，更別說見過了。現在我想要獵取它。』 於是他剃去鬚髮，穿上僧袍，按照所想的，回到山中，坐在一棵樹下。當時，堅誓獅子看見這個比丘，心中非常歡喜，跳躍著靠近，舔舐比丘的腳。這時，獵人立刻射箭。獅子被毒箭射中，發出痛苦的吼叫，想要上前搏鬥。在即將傷害獵人時，它又想到：『這是沙門！穿著壞色的衣服，這是三世諸佛賢聖的標誌。我如果傷害他，不算什麼難事，但如果奪走他的性命，就等於奪走了諸佛賢聖的標誌。』 這樣想著，它強忍著痛苦。過了一會兒，毒藥深入體內，痛苦難忍。它又想搏鬥，但又說道：『這不算什麼難事。如果傷害他，會被諸佛賢聖所呵責。而且世間善惡不分，這個人是惡人，懷著毒計，想要來害我；我如果不能忍耐，就和那個惡人沒有區別了。修忍的人，一切都愛戴敬重；不忍的人，眾人憎惡，增長煩惱，因為增長煩惱，所以生死輪迴增長；因為生死輪迴增長，所以會生在各種艱難的地方；因為生在艱難的地方，所以會遠離善友；遠離善友，就聽不到正法；聽不到正法，就會被重重疑惑所遮蔽；因為疑惑，就會遠離阿耨多羅三藐三菩提。因此，我現在不應該生起惡念』 當時，有一個大獵人，看到這頭獅子，身披金色的毛髮，心中非常歡喜，於是想道：『我如果能得到這頭獅子，剝下它的皮，獻給國王，必定會得到爵位和俸祿，七世都不會匱乏。』 這樣想著，又說道：『這頭名叫堅誓的獅子，是野獸中的王者，弓箭射不到它，陷阱也抓不住它。我現在必須另想辦法。堅誓獅子所敬重的是沙門，我今天就裝扮成沙門的模樣，暗中用弓箭射它。披上袈裟，慢慢地走，走到樹下，它如果看見我，一定會來親近我。等它靠近后，我就拉弓，用毒箭射它，一定能成功。』 這樣想著，他立刻回到家中，宣稱：『祖先以來，世代相傳，都是獵人，從未聽說過有野獸，身披金色的毛髮，更別說見過了。現在我想要獵取它。』 於是他剃去鬚髮，穿上僧袍，按照所想的，回到山中，坐在一棵樹下。當時，堅誓獅子看見這個比丘，心中非常歡喜，跳躍著靠近，舔舐比丘的腳。這時，獵人立刻射箭。獅子被毒箭射中，發出痛苦的吼叫，想要上前搏鬥。在即將傷害獵人時，它又想到：『這是沙門！穿著壞色的衣服，這是三世諸佛賢聖的標誌。我如果傷害他，不算什麼難事，但如果奪走他的性命，就等於奪走了諸佛賢聖的標誌。』 這樣想著，它強忍著痛苦。過了一會兒，毒藥深入體內，痛苦難忍。它又想搏鬥，但又說道：『這不算什麼難事。如果傷害他，會被諸佛賢聖所呵責。而且世間善惡不分，這個人是惡人，懷著毒計，想要來害我；我如果不能忍耐，就和那個惡人沒有區別了。修忍的人，一切都愛戴敬重；不忍的人，眾人憎惡，增長煩惱，因為增長煩惱，所以生死輪迴增長；因為生死輪迴增長，所以會生在各種艱難的地方；因為生在艱難的地方，所以會遠離善友；遠離善友，就聽不到正法；聽不到正法，就會被重重疑惑所遮蔽；因為疑惑，就會遠離阿耨多羅三藐三菩提。因此，我現在不應該生起惡念』

At that time, there was a great hunter who saw this lion with golden fur. He was very happy and thought, 'If I could get this lion, skin it, and offer it to the king, I would surely be granted a title and a salary, and I would not be in need for seven generations.' Thinking this, he further said, 'This lion named Firm Vow is the king of beasts. Arrows cannot reach it, and traps cannot catch it. I must think of another way. What Firm Vow lion respects are the Shramanas. Today, I will disguise myself as a Shramana and secretly shoot it with an arrow. I will put on a kasaya, walk slowly to the tree, and if it sees me, it will surely come close to me. Once it is near, I will draw my bow and shoot it with a poisoned arrow, and I will surely succeed.' Thinking this, he immediately returned home and proclaimed, 'Since our ancestors, generation after generation, we have been hunters, and we have never heard of a beast with golden fur, let alone seen one. Now I want to hunt it.' So he shaved his head and beard, put on monastic robes, and as he had planned, returned to the mountains and sat under a tree. At that time, the Firm Vow lion saw this Bhikshu and was very happy. It jumped and approached, licking the Bhikshu's feet. At this moment, the hunter immediately shot an arrow. The lion, struck by the poisoned arrow, let out a painful roar and wanted to attack. Just as it was about to harm the hunter, it thought, 'This is a Shramana! He is wearing the discolored robe, which is the mark of the Buddhas and sages of the three worlds. If I harm him, it is not a difficult thing, but if I take his life, it is the same as taking away the mark of the Buddhas and sages.' Thinking this, it endured the pain. After a while, the poison went deeper, and the pain became unbearable. It wanted to attack again, but then said, 'This is not a difficult thing. If I harm him, I will be rebuked by the Buddhas and sages. Moreover, the world does not distinguish between good and evil. This person is an evil person, harboring a poisonous plot to harm me. If I cannot endure, I will be no different from that evil person. Those who practice patience are loved and respected by all; those who are impatient are hated by all, increasing their afflictions. Because of increasing afflictions, the cycle of birth and death increases; because the cycle of birth and death increases, one is born in difficult places; because one is born in difficult places, one is far from good friends; far from good friends, one does not hear the true Dharma; not hearing the Dharma, one is covered by heavy doubts; because of doubts, one is far from Anuttara-samyak-sambodhi. Therefore, I should not give rise to evil thoughts now.'

「作是念已，即說偈言：

「『愿自喪身命，　　終不起噁心， 向于壞色服；　　愿自喪身命， 終不起噁心，　　向于出家人。』

「說是偈已，即便命終。天地六反震動，驚諸禽獸，四散馳走；無雲雨血，日無精光。

「爾時獵師即脫被服，持刀剝之，擔負還歸。既至家已，奉上國王。王見歡喜，問諸臣言：『我從生來，未聞畜獸身毛金色，如何今日親自眼見？奇哉！怪哉！』徐問獵師：『以何方便，而得是皮？』爾時獵師即前白王：『唯愿大王賜我無畏，當以上事向大王說。』王言：『隨汝所愿！』爾時獵師具以上事向大王說。

「王聞是語，心生憂惱，譬如人噎，既不得咽，又不得吐。即出，宣令一切大臣及諸小王大眾已集，即自宣言：『諸君！當知我曾從智者聞如是語：「若有畜獸，身毛金色，必是菩薩。若一眾生髮菩提心，令一切眾生得大利益。」如何今日，是惡獵師，設是方便，殺是菩薩？我今若以官爵、俸祿、象馬、七珍、衣服、飲食、錢財、谷帛賜是惡人，則與彼一道共為勞侶。』思惟是已，即取獵師，奪其命根。持師子皮，還入山中，到屍骸所，即以牛頭栴檀聚而成𧂐，以火阇維師子皮骨，收取捨利，起塔供養。」

佛告阿難：「諸善男子！堅誓師子者，今則我身釋迦文是。菩薩如是親近善友，乃至喪命，終不起惡。何以故？為知恩報恩故。所以者何？菩薩得近善知識故，能速成辦阿耨多羅三藐三菩提。善男子！菩薩常勤求善知識，為聞佛法，乃至一句一偈一義，三界煩惱，皆悉萎悴

『這樣想之後，就說了偈語： 『愿我捨棄自己的生命， 終究不起惡念， 對於那些破戒的僧人； 愿我捨棄自己的生命， 終究不起惡念， 對於出家人。』 說完偈語，就立刻去世了。天地六次震動，驚動了各種禽獸，四處奔逃；沒有云卻下了血雨，太陽失去了光輝。 當時獵人就脫下衣服，拿著刀剝下獅子的皮，扛著回家。到家后，獻給了國王。國王見了很高興，問大臣們說：『我從出生到現在，沒聽說過野獸的毛是金色的，今天竟然親眼見到了？真是奇怪！真是怪事！』慢慢地問獵人：『你用什麼方法，得到這張皮的？』當時獵人就上前稟告國王：『希望大王賜予我無畏的保證，我才能把這件事告訴大王。』國王說：『隨你的意願！』當時獵人就把事情的經過都告訴了國王。 國王聽了這話，心中憂愁煩惱，就像人被噎住一樣，既嚥不下去，又吐不出來。就出來，宣告所有大臣和小王，大眾都聚集后，就自己宣佈說：『各位！你們應當知道，我曾經從智者那裡聽到這樣的話：「如果有野獸，身上的毛是金色的，那必定是菩薩。如果一個眾生髮了菩提心，就能讓一切眾生得到大利益。」為什麼今天，這個惡劣的獵人，用這種方法，殺害了這位菩薩？我如果用官爵、俸祿、象馬、七寶、衣服、飲食、錢財、穀物絲綢賞賜這個惡人，就等於和他同流合污。』這樣思考之後，就抓住了獵人，奪取了他的性命。拿著獅子皮，回到山中，到了屍體所在的地方，就用牛頭旃檀堆積成柴堆，用火焚燒獅子的皮骨，收取捨利，建造佛塔供奉。」 佛告訴阿難：『各位善男子！那個發誓的獅子，就是現在的我釋迦牟尼。菩薩就是這樣親近善友，甚至爲了善友而喪命，也終究不起惡念。為什麼呢？因為要知恩報恩。為什麼呢？菩薩因為親近善知識，才能迅速成就阿耨多羅三藐三菩提。善男子！菩薩常常勤奮地尋求善知識，爲了聽聞佛法，哪怕是一句、一偈、一義，三界的煩惱，都會全部枯萎。』

'Having thought thus, he then spoke in verse: 'May I lose my own life, never generating evil thoughts, Towards those who have broken their vows; may I lose my own life, Never generating evil thoughts, Towards those who have left home.' Having spoken the verse, he immediately passed away. The earth shook six times, startling all kinds of birds and beasts, causing them to scatter and flee; there were no clouds, yet blood rained down, and the sun lost its brilliance. At that time, the hunter took off his clothes, took a knife and skinned the lion, carrying it home. Upon arriving home, he presented it to the king. The king was very pleased to see it and asked his ministers, 'Since my birth, I have never heard of an animal with golden fur, how is it that I see it with my own eyes today? How strange! How bizarre!' He slowly asked the hunter, 'By what means did you obtain this skin?' At that time, the hunter stepped forward and reported to the king, 'May the great king grant me fearlessness, then I will tell the great king about this matter.' The king said, 'As you wish!' At that time, the hunter told the king the whole story. Upon hearing these words, the king felt worried and distressed, like a person choking, unable to swallow or spit out. He went out and announced to all the ministers and minor kings, and after the assembly had gathered, he declared, 'Gentlemen! You should know that I once heard from a wise man, 「If there is an animal with golden fur, it must be a Bodhisattva. If one being generates the Bodhi mind, it will bring great benefit to all beings.」 Why is it that today, this wicked hunter, using such means, killed this Bodhisattva? If I were to reward this evil person with official titles, salaries, elephants, horses, seven treasures, clothes, food, money, grains, and silks, it would be the same as joining him in his evil deeds.' After thinking this, he seized the hunter and took his life. Taking the lion's skin, he returned to the mountains, to the place where the corpse was, and piled up sandalwood to make a pyre, cremating the lion's skin and bones, collecting the relics, and building a stupa to make offerings.' The Buddha told Ananda, 'Good men! The lion who made the vow, is now me, Shakyamuni. Bodhisattvas are like this, they draw near to good friends, even to the point of losing their lives, they never generate evil thoughts. Why is that? Because they know to be grateful and repay kindness. Why is that? Because Bodhisattvas, by drawing near to good teachers, can quickly achieve Anuttara-samyak-sambodhi. Good men! Bodhisattvas always diligently seek good teachers, in order to hear the Buddha's teachings, even if it is just one phrase, one verse, or one meaning, the afflictions of the three realms will all wither away.'

。菩薩至心求佛語時，渴法情重，不惜身命，設踐熱鐵，猛火之地，不以為患。菩薩為一偈故，尚不惜命，況十二部經？為一偈故，尚不惜身命，況余財物？聞法利故，身得安樂，深生信心，直心正見。見說法者，如見父母，心無憍慢。為眾生故，至心聽法，不為利養；為眾生故，不為自利；為正法故，不畏王難，飢渴寒熱，虎狼、惡獸、盜賊等事。先自調伏煩惱諸根，然後聽法，非時不聽。至心聽法，恭敬說者，尊重於法，是名菩薩知恩報恩。

「云何菩薩至心聽法？聽法有四：一者，至心；二者，一心；三者，一切心；四者，善心。是名菩薩勤求十二部經。所以者何？唸佛重恩，為欲流佈諸佛正法，為欲增長諸佛法故，為令世間信佛法故，為令一切無量眾生悉得無上菩提道故，是故菩薩念十方無量諸眾生故，為報諸佛之重恩故，是故菩薩所以勤求十二部經。

「菩薩何故勤求佛法？欲令眾生生信心故，是故求于因論；為知諸過罪故，為破外道惡邪論故，為知方便調眾生故，為欲分別如來語義、世語義故，是故菩薩求于因論。菩薩何故求于聲論？為令言辭凈莊嚴故，不凈之言不能宣說明了義故；為欲解知一切義故；不壞正語，憍慢心故；破于邪見，為知方便調眾生故，是故菩薩求于聲論。菩薩何故求諸醫方？為令眾生離諸惡不善四百四病故，為憐愍一切眾生，為令生信心故。既得離患心，生歡喜故。以得歡喜，心常念諸佛大悲，度眾生故，是故菩薩求諸醫方

現代漢語譯本：菩薩以至誠之心尋求佛法時，對佛法的渴求如同生命般重要，不惜犧牲自己的生命。即使身處滾燙的鐵板或猛烈的火焰之中，也不會感到畏懼。菩薩爲了一個偈語，尚且不惜生命，更何況是十二部經典呢？爲了一個偈語，尚且不惜身命，更何況是其他財物呢？因為聽聞佛法而獲得利益，身心得以安樂，從而產生深深的信心，擁有正直的心和正確的見解。看待說法之人，如同看待自己的父母，心中沒有絲毫的驕慢。爲了眾生，以至誠之心聽聞佛法，而不是爲了個人的利益和供養；爲了眾生，而不是爲了自己的利益；爲了正法，不畏懼國王的迫害，以及飢餓、乾渴、寒冷、炎熱、虎狼、惡獸、盜賊等災難。首先要調伏自己內心的煩惱，然後才去聽聞佛法，不在不適當的時間聽法。以至誠之心聽聞佛法，恭敬說法之人，尊重佛法，這才是菩薩知恩報恩的表現。 菩薩如何以至誠之心聽聞佛法呢？聽聞佛法有四種方式：第一，至誠之心；第二，一心不亂；第三，全心全意；第四，善心。這才是菩薩勤奮尋求十二部經典的原因。為什麼呢？因為菩薩感念佛陀的深重恩德，爲了弘揚諸佛的正法，爲了增長諸佛的法力，爲了讓世間相信佛法，爲了讓一切無量的眾生都能獲得無上的菩提之道。因此，菩薩感念十方無量眾生，爲了報答諸佛的深重恩德，所以菩薩才勤奮尋求十二部經典。 菩薩為何要勤奮尋求佛法呢？爲了讓眾生生起信心，所以要尋求因論；爲了瞭解各種過錯和罪惡，爲了破除外道的邪惡理論，爲了瞭解方便法門來調伏眾生，爲了分辨如來所說的意義和世俗所說的意義，所以菩薩要尋求因論。菩薩為何要尋求聲論呢？爲了讓言辭清凈莊嚴，因為不凈的言辭不能清晰地表達意義；爲了理解一切意義；不破壞正確的言語，不生驕慢之心；破除邪見，爲了瞭解方便法門來調伏眾生，所以菩薩要尋求聲論。菩薩為何要尋求醫方呢？爲了讓眾生遠離各種惡劣不善的四百四種疾病，爲了憐憫一切眾生，爲了讓他們生起信心。當他們遠離疾病，內心就會感到歡喜。因為獲得歡喜，內心就會常常憶念諸佛的大悲心，從而度化眾生，所以菩薩要尋求醫方。

English version: When a Bodhisattva seeks the Buddha's teachings with utmost sincerity, their thirst for the Dharma is as vital as life itself, and they do not hesitate to sacrifice their own lives. Even if they were to tread on hot iron or be in the midst of raging flames, they would not be afraid. A Bodhisattva would not hesitate to give up their life for a single verse, let alone the twelve divisions of scriptures. For a single verse, they would not hesitate to give up their life, let alone other possessions. Because of the benefits gained from hearing the Dharma, their body and mind find peace, and they develop deep faith, with an upright heart and correct views. They see the one who teaches the Dharma as they would their own parents, with no arrogance in their hearts. For the sake of all beings, they listen to the Dharma with utmost sincerity, not for personal gain or offerings; for the sake of all beings, not for their own benefit; for the sake of the true Dharma, they do not fear persecution from kings, nor hunger, thirst, cold, heat, tigers, wolves, evil beasts, or thieves. First, they must subdue the afflictions of their own minds, and then they listen to the Dharma, not at inappropriate times. To listen to the Dharma with utmost sincerity, to respect the one who teaches it, and to honor the Dharma, this is what it means for a Bodhisattva to know and repay kindness. How does a Bodhisattva listen to the Dharma with utmost sincerity? There are four ways to listen to the Dharma: first, with utmost sincerity; second, with a focused mind; third, with all one's heart; and fourth, with a virtuous mind. This is why a Bodhisattva diligently seeks the twelve divisions of scriptures. Why is this so? Because the Bodhisattva is mindful of the Buddha's profound kindness, in order to propagate the true Dharma of all Buddhas, to increase the power of the Buddhas' Dharma, to make the world believe in the Dharma, and to enable all immeasurable beings to attain the unsurpassed path of Bodhi. Therefore, the Bodhisattva is mindful of the immeasurable beings in the ten directions, and in order to repay the profound kindness of all Buddhas, the Bodhisattva diligently seeks the twelve divisions of scriptures. Why does a Bodhisattva diligently seek the Dharma? In order to make beings develop faith, they seek the theory of causation; in order to understand all faults and sins, to refute the evil theories of external paths, to understand expedient methods to tame beings, and to distinguish the meaning of what the Tathagata says from what the world says, therefore, the Bodhisattva seeks the theory of causation. Why does a Bodhisattva seek the theory of sound? In order to make speech pure and dignified, because impure speech cannot clearly express meaning; in order to understand all meanings; not to corrupt correct speech, not to give rise to arrogance; to refute wrong views, and to understand expedient methods to tame beings, therefore, the Bodhisattva seeks the theory of sound. Why does a Bodhisattva seek medical knowledge? In order to free beings from all evil and unwholesome four hundred and four diseases, out of compassion for all beings, and to make them develop faith. When they are free from illness, their hearts will feel joy. Because they have gained joy, their hearts will always remember the great compassion of all Buddhas, and thus they will liberate beings, therefore, the Bodhisattva seeks medical knowledge.

。菩薩何故求世方術？為易得財，利眾生故；為眾生生信心故；為知世事，破憍慢故；調伏眾生故；知一切法，調闇障故。若有菩薩，不能如是求五事者，終不能得阿耨多羅三藐三菩提，成一切智。為得無上菩提故，求於五事。

「菩薩知恩報恩者，為眾生說。說何事？云何說？說何事謂十二部經；云何說謂成就五事，為得阿耨多羅三藐三菩提故。說有二事：一者，次第說；二者，清凈說。次第說者：初說檀波羅蜜，次說尸波羅蜜乃至般若波羅蜜。為知恩報恩故，思惟其義，如法而住，是名次第說。清凈說者：聽者坐，說者立，不應為說；若聽者求於法過，求說者過，不應為說；若聽者依人不依法，不依法者，不應為說；若聽者依字不依義，不應為說；乃至聽者不依了義經者，不應為說。何以故？是人不能恭敬諸佛菩薩清凈法故。若說法者尊重於法，聽法之人亦生宗敬，至心聽受，不生輕慢，是名清凈說法。次第說者，一切說。一切說者，謂十二部經，乃至一句一偈，乃至半偈。若辭若義若法，于其法義示教利喜時，或時呵責，或時真說，或時喻說，隨所應說；或淺近說，或易入說，隨所樂聞，是名菩薩知恩報恩次第說法。清凈說者，菩薩摩訶薩于怨憎中，修習慈心。得慈心已，于惡眾生及放逸人，以諸方便而為說法，乃至愛樂其心慢恣及貧窮人，方便開示，而為說法，不為贊己、毀他、飲食、利養、名譽故，是名菩薩知恩報恩清凈說法。云何如法住？身口意業修習善法，具足清凈，知恩報恩，為莊嚴阿耨多羅三藐三菩提故

現代漢語譯本：菩薩為何要尋求世俗的方術呢？是爲了容易獲得財富，利益眾生；爲了讓眾生生起信心；爲了瞭解世事，破除驕慢；爲了調伏眾生；爲了通曉一切法，調伏愚昧的障礙。如果菩薩不能像這樣尋求這五件事，最終不能獲得無上正等正覺，成就一切智慧。爲了獲得無上菩提，才尋求這五件事。 菩薩是知恩報恩的人，所以為眾生說法。說什麼事呢？如何說呢？說什麼事是指十二部經；如何說是指成就五件事，爲了獲得無上正等正覺。說法有兩件事：一是次第說；二是清凈說。次第說是指：先說佈施波羅蜜，其次說持戒波羅蜜，乃至般若波羅蜜。爲了知恩報恩，思考其中的意義，如法安住，這叫做次第說。清凈說是指：聽法的人坐著，說法的人站著，不應該為他們說法；如果聽法的人尋求法的過失，尋求說法人的過失，不應該為他們說法；如果聽法的人依人不依法，不依法的人，不應該為他們說法；如果聽法的人依字不依義，不應該為他們說法；乃至聽法的人不依了義經，不應該為他們說法。為什麼呢？因為這些人不能恭敬諸佛菩薩清凈的法。如果說法的人尊重法，聽法的人也會生起尊敬，至誠聽受，不生輕慢，這叫做清凈說法。次第說，是一切說。一切說，是指十二部經，乃至一句一偈，乃至半偈。無論是辭、義、法，在向他們開示教導，使他們歡喜時，有時呵責，有時真實說，有時比喻說，隨他們應該聽的而說；有時說淺顯的，有時說容易理解的，隨他們喜歡聽的，這叫做菩薩知恩報恩次第說法。清凈說，是指菩薩摩訶薩在怨恨的人中，修習慈心。得到慈心后，對於惡劣的眾生和放逸的人，用各種方便為他們說法，乃至對於喜愛放縱和貧窮的人，方便開示，為他們說法，不是爲了讚揚自己、譭謗他人、飲食、利益、名譽，這叫做菩薩知恩報恩清凈說法。如何如法安住呢？身口意業修習善法，具足清凈，知恩報恩，爲了莊嚴無上正等正覺。

English version: Why does a Bodhisattva seek worldly arts? It is to easily obtain wealth, to benefit sentient beings; to make sentient beings generate faith; to understand worldly affairs, to break down arrogance; to tame sentient beings; to understand all dharmas, to tame the darkness of ignorance. If a Bodhisattva cannot seek these five things in this way, they will ultimately not attain Anuttara-samyak-sambodhi, achieving all wisdom. It is to attain unsurpassed Bodhi that they seek these five things. A Bodhisattva, being one who knows and repays kindness, speaks for sentient beings. What do they speak about? How do they speak? What they speak about refers to the twelve divisions of scriptures; how they speak refers to accomplishing five things, for the sake of attaining Anuttara-samyak-sambodhi. There are two aspects to speaking: first, speaking in sequence; second, speaking purely. Speaking in sequence means: first speaking of the Dana Paramita, then the Sila Paramita, and so on up to the Prajna Paramita. To know and repay kindness, contemplating its meaning, abiding in accordance with the Dharma, this is called speaking in sequence. Speaking purely means: if the listener is sitting and the speaker is standing, one should not speak to them; if the listener seeks the faults of the Dharma, seeks the faults of the speaker, one should not speak to them; if the listener relies on the person and not the Dharma, one should not speak to them; if the listener relies on the words and not the meaning, one should not speak to them; and even if the listener does not rely on the definitive scriptures, one should not speak to them. Why is this? Because these people cannot respect the pure Dharma of all Buddhas and Bodhisattvas. If the speaker respects the Dharma, the listener will also generate respect, sincerely listen and receive, and not generate contempt, this is called speaking purely. Speaking in sequence is speaking everything. Speaking everything refers to the twelve divisions of scriptures, even a single phrase or verse, even half a verse. Whether it is the words, the meaning, or the Dharma, when showing, teaching, and making them happy with the meaning of the Dharma, sometimes scolding, sometimes speaking truthfully, sometimes speaking in parables, speaking according to what they should hear; sometimes speaking simply, sometimes speaking easily, speaking according to what they like to hear, this is called a Bodhisattva knowing and repaying kindness by speaking in sequence. Speaking purely means that a Bodhisattva Mahasattva cultivates loving-kindness among those who are hateful. Having obtained loving-kindness, towards evil sentient beings and those who are lax, they use various skillful means to speak the Dharma for them, and even towards those who love indulgence and the poor, they skillfully reveal and speak the Dharma for them, not for the sake of praising oneself, slandering others, food, benefits, or fame, this is called a Bodhisattva knowing and repaying kindness by speaking purely. How does one abide in accordance with the Dharma? By cultivating good dharmas with body, speech, and mind, being fully pure, knowing and repaying kindness, for the sake of adorning Anuttara-samyak-sambodhi.

「複次，菩薩摩訶薩知恩報恩，思惟其義，多聞逮得總持，熾然法炬。為利益一切眾生，應當修施戒多聞。供養說者，不求法過及說者過，無有害心，施眾生無畏，是名知恩；受人天樂，得道涅槃，是名報恩。菩薩復有四種，修于忍辱，破壞不忍，莊嚴菩提，攝取眾生。令修忍辱，若自忍，若使他忍，遠離怖畏，是名知恩。以忍辱因緣，無有瞋心，眷屬不壞，不受苦惱，心無悔恨；舍是身已，受人天樂，速得涅槃樂，是名報恩。

「善男子！菩薩復有四事，勤修精進，破壞懈怠，莊嚴菩提，攝取眾生。為菩提道，令修精進；臥安覺安，離諸煩惱；增長善法，身受安樂，是名自利。菩薩精進，不惱眾生，打擲呵罵，是名利他。舍是身已，受人天樂，身得大力，獲菩提道，是名大果，是名菩薩精進四事。菩薩修定，破壞亂心，莊嚴菩提，攝取眾生。為菩提道，令修禪定，現受世樂，身心寂靜，是名知恩。以身心寂靜，故不惱眾生，是名報恩報恩。菩薩舍是身已，受清凈身，安隱快樂，得大涅槃，是名菩薩禪定四事。

「複次，菩薩知恩報恩，成就智慧，破壞無明，莊嚴菩提，以四攝法攝取眾生。為菩提道，修行智慧，以知法界故，受身安樂，是名自利。能發眾生世間之事及出世事，是名利他。能壞煩惱智慧二障，是名大果，是名知恩，是名報恩。菩薩智慧四事不可思議。

「複次，菩薩非宿命智，知宿世之事，為觀眾生善惡諸業同受善者

現代漢語譯本：'再者，菩薩摩訶薩知恩報恩，思考其中的意義，通過廣聞博學獲得總持，使佛法如火炬般熾盛。爲了利益一切眾生，應當修習佈施、持戒和廣聞。供養說法之人，不挑剔佛法的過失和說法者的過失，沒有害人之心，給予眾生無畏的佈施，這叫做知恩；接受人天之樂，最終證得道果涅槃，這叫做報恩。菩薩還有四種修習忍辱的方式，用來破除不能忍耐的心，莊嚴菩提，攝受眾生。使眾生修習忍辱，無論是自己忍耐，還是使他人忍耐，都能遠離恐懼，這叫做知恩。因為忍辱的因緣，心中沒有嗔恨，眷屬不會離散，不會遭受苦惱，心中沒有悔恨；捨棄這個身體后，能享受人天之樂，迅速獲得涅槃之樂，這叫做報恩。' '善男子！菩薩還有四件事，勤奮修習精進，破除懈怠，莊嚴菩提，攝受眾生。爲了菩提之道，使眾生修習精進；無論是躺臥還是覺醒都感到安寧，遠離各種煩惱；增長善法，身體感受安樂，這叫做自利。菩薩精進，不惱害眾生，不打罵呵斥，這叫做利他。捨棄這個身體后，能享受人天之樂，身體獲得強大的力量，獲得菩提之道，這叫做大果，這叫做菩薩精進的四件事。菩薩修習禪定，破除散亂的心，莊嚴菩提，攝受眾生。爲了菩提之道，使眾生修習禪定，當下就能享受世間的快樂，身心寂靜，這叫做知恩。因為身心寂靜，所以不惱害眾生，這叫做報恩。菩薩捨棄這個身體后，能獲得清凈的身體，安穩快樂，證得大涅槃，這叫做菩薩禪定的四件事。' '再者，菩薩知恩報恩，成就智慧，破除無明，莊嚴菩提，用四攝法攝受眾生。爲了菩提之道，修行智慧，因爲了解法界的緣故，身體感受安樂，這叫做自利。能夠啓發眾生世間之事和出世之事，這叫做利他。能夠破除煩惱和智慧二障，這叫做大果，這叫做知恩，這叫做報恩。菩薩的智慧四件事不可思議。' '再者，菩薩沒有宿命智，知道過去世的事情，爲了觀察眾生善惡諸業共同承受善果的情況'

English version: 'Furthermore, a Bodhisattva Mahasattva, knowing gratitude and repaying kindness, contemplates its meaning, through extensive learning attains total retention, making the Dharma blaze like a torch. For the benefit of all sentient beings, one should cultivate giving, morality, and extensive learning. One should make offerings to those who teach, not finding fault with the Dharma or the teacher, having no harmful intent, and giving fearlessness to sentient beings; this is called knowing gratitude. Receiving the joys of gods and humans, and ultimately attaining the path of Nirvana, this is called repaying kindness. Bodhisattvas also have four ways of cultivating patience, to destroy impatience, adorn Bodhi, and gather sentient beings. To make sentient beings cultivate patience, whether one practices patience oneself or makes others practice patience, one can be free from fear; this is called knowing gratitude. Because of the cause of patience, there is no anger in the heart, family members will not be scattered, one will not suffer, and there will be no regret in the heart; after abandoning this body, one can enjoy the joys of gods and humans, and quickly attain the joy of Nirvana; this is called repaying kindness.' 'Good man! Bodhisattvas also have four things, diligently cultivating diligence, destroying laziness, adorning Bodhi, and gathering sentient beings. For the path of Bodhi, make sentient beings cultivate diligence; whether lying down or waking up, one feels at peace, free from all afflictions; increasing good dharmas, the body feels at ease; this is called self-benefit. Bodhisattvas are diligent, not harming sentient beings, not hitting, scolding, or berating; this is called benefiting others. After abandoning this body, one can enjoy the joys of gods and humans, the body gains great strength, and one attains the path of Bodhi; this is called great fruit, this is called the four things of Bodhisattva's diligence. Bodhisattvas cultivate meditation, destroying the scattered mind, adorning Bodhi, and gathering sentient beings. For the path of Bodhi, make sentient beings cultivate meditation, one can enjoy worldly happiness in the present, the body and mind are tranquil; this is called knowing gratitude. Because the body and mind are tranquil, one does not harm sentient beings; this is called repaying kindness. After abandoning this body, Bodhisattvas can obtain a pure body, peaceful and happy, and attain great Nirvana; this is called the four things of Bodhisattva's meditation.' 'Furthermore, Bodhisattvas, knowing gratitude and repaying kindness, achieve wisdom, destroy ignorance, adorn Bodhi, and gather sentient beings with the four means of gathering. For the path of Bodhi, cultivate wisdom, because one understands the realm of Dharma, the body feels at ease; this is called self-benefit. One can inspire sentient beings in worldly matters and transcendental matters; this is called benefiting others. One can destroy the two obstacles of afflictions and wisdom; this is called great fruit, this is called knowing gratitude, this is called repaying kindness. The four things of Bodhisattva's wisdom are inconceivable.' 'Furthermore, Bodhisattvas do not have the knowledge of past lives, knowing the events of past lives, in order to observe the situation of sentient beings' good and evil deeds jointly bearing good results.'

。為欲利益一切眾生故，菩薩摩訶薩以大方便，處兜率天，成就壽命，有三事勝：一者，壽勝；二者，色勝；三者，名稱勝。初下之時，放大光明，遍照十方；自知始入母胞胎時、住時、出時；於十方面行七步時，無人扶持，作如是言：『我今此身是最後邊。』諸天、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，以諸華香、微妙伎樂、幡蓋供養；三十二相莊嚴其身，無能勝者；以慈善力壞魔兵眾；一一支節同那羅延所得大力；童齔之年，不學世事，而能知之；無師而學，自然而得阿耨多羅三藐三菩提；梵天勸請，為諸眾生轉正法輪；正受三昧，雷聲震吼，不能令動；諸獸親附，愛如父母，畜生奉食，佛知心故；云神降雨，洗浴其身，樹垂曲枝，蔭翳其軀。既成道已，六年之中，魔常伺求，不得其短；常在禪定，成就念心，善能了知，覺觀起滅，是名菩薩共生不可思議。不共生者，為欲利益一切眾生，如彼狂人；緣見如來，還得本心；盲者得眼，倒產得順，聾者得聽，貪瞋癡者悉得除滅，是名不共生不可思議。

「又共生者，如來所行，不可思議。常右脅臥，如師子王；若草若葉，無有動亂；旋藍猛風不動衣服；發足行步，如師子王、白鵝王等；若欲行時，先發右足；所行之處，高下皆平；食無完過，遺粒在口，是名共生不可思議

現代漢語譯本：爲了利益一切眾生，菩薩摩訶薩以大方便，安住在兜率天，成就壽命，有三件事殊勝：第一，壽命殊勝；第二，容貌殊勝；第三，名聲殊勝。初次降生時，放出大光明，遍照十方；自己知道開始進入母胎時、住在胎中時、出胎時；在十個方向行走七步時，無人扶持，說出這樣的話：『我今此身是最後一次。』諸天、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，用各種鮮花香料、美妙的音樂、幡蓋供養；三十二相莊嚴其身，無人能勝過；以慈善的力量摧毀魔兵；每一肢節都如同那羅延所得的大力；年幼時，不學習世俗之事，卻能知曉；無師自通，自然而然地獲得阿耨多羅三藐三菩提；梵天勸請，為眾生轉動正法輪；安住於三昧，即使雷聲震動，也不能使其動搖；各種野獸親近依附，愛如父母，畜生也奉上食物，因為佛知道它們的心意；云神降雨，洗浴佛身，樹木垂下枝條，遮蔽佛身。成道之後，六年之中，魔王常常伺機尋找機會，卻找不到他的破綻；佛常在禪定之中，成就念心，善於了知覺觀的生起和滅去，這稱為菩薩共生不可思議。不共生者，是爲了利益一切眾生，如同那些瘋癲之人；因為見到如來，恢復了本心；盲人重見光明，倒產的胎兒順利出生，聾人恢復聽力，貪嗔癡的人都得以消除，這稱為不共生不可思議。 又，共生者，如來所行，不可思議。常常右脅而臥，如同獅子王；無論是草還是葉，都不會有絲毫動亂；即使是旋風猛烈，也不能吹動他的衣服；邁步行走，如同獅子王、白鵝王等；如果想要行走，先邁出右腳；所行走的地方，無論高低都變得平坦；進食沒有絲毫遺漏，即使有飯粒留在口中，這稱為共生不可思議。

English version: For the sake of benefiting all sentient beings, the Bodhisattva Mahasattva, with great skillful means, dwells in the Tushita Heaven, accomplishing a lifespan, and has three superior aspects: first, the superiority of lifespan; second, the superiority of appearance; third, the superiority of reputation. At the time of his initial descent, he emits great light, illuminating the ten directions; he knows when he first enters the mother's womb, when he dwells in the womb, and when he emerges from the womb; when he walks seven steps in the ten directions, without anyone supporting him, he speaks these words: 'This body of mine is the last.' Devas, ghosts, gandharvas, asuras, garudas, kinnaras, and mahoragas make offerings with various flowers, fragrances, exquisite music, and banners; his body is adorned with the thirty-two marks, and no one can surpass him; with the power of compassion, he destroys the armies of Mara; each limb is like the great strength obtained by Narayana; in his youth, without learning worldly matters, he knows them; without a teacher, he learns and naturally attains Anuttara-samyak-sambodhi; Brahma urges him to turn the wheel of the Dharma for all beings; abiding in samadhi, even the sound of thunder cannot move him; various beasts approach and become attached to him, loving him like a parent, and even animals offer him food, because the Buddha knows their minds; cloud gods send down rain to bathe his body, and trees bend their branches to shade him. After attaining enlightenment, for six years, Mara constantly seeks an opportunity, but cannot find his weakness; the Buddha is always in meditation, accomplishing mindfulness, and is skilled in knowing the arising and ceasing of perceptions, this is called the inconceivable co-birth of a Bodhisattva. The non-co-birth is for the sake of benefiting all sentient beings, like those who are mad; because they see the Tathagata, they regain their original minds; the blind regain sight, breech births become normal, the deaf regain hearing, and those with greed, anger, and ignorance are all eliminated, this is called the inconceivable non-co-birth. Furthermore, the co-birth is the inconceivable conduct of the Tathagata. He always lies on his right side, like a lion king; whether it is grass or leaves, there is no disturbance; even a violent whirlwind cannot move his clothes; he walks with steps like a lion king or a white goose king; if he wants to walk, he first steps with his right foot; wherever he walks, the ground becomes level; he eats without any waste, even if a grain of rice remains in his mouth, this is called the inconceivable co-birth.

。複次，共生不可思議：一者，足下平；二者，足下千輻輪；三者，指纖長；四者，足跟𦟛滿；五者，指網縵；六者，手足柔軟；七者，𦟛𨄔腸，如伊尼延鹿王；八者，踝骨不現；九者，平立手摩于膝；十者，陰藏相，如象馬王；十一者，身圓滿足，如尼拘陀樹；十二者，身毛上靡；十三者，一一毛右旋；十四者，身真金色；十五者，常光各一尋；十六者，面板細軟，塵垢不著；十七者，七處滿；十八者，上身如師子；十九者，臂肘𦟛圓；二十者，缺骨平滿；二十一者，得身𦟛相；二十二者，口四十齒；二十三者，齒密不疏而齊平；二十四者，齒色白；二十五者，頰車方如師子；二十六者，味中得上味；二十七者，肉髻相；二十八者，廣長舌；二十九者，梵音聲；三十者，目紺青色；三十一者，眼如牛王；三十二者，眉間白毫——如是八十種不可思議相好。一一相好復有無量百千種微妙相好。一一相好皆是菩薩從初發心堅固菩提，知恩報恩，修是妙行，是故今得無上菩提。」

佛言：「如來久于無量阿僧祇劫，至心修持凈戒故，得足下平。供養父母、和上、師長、有德之人，以是因緣，得足下輪相。于諸眾生不生害心，無劫盜想；若見父母、和上、師長有德之人，遠出奉迎，安施床座，恭敬禮拜，破除憍慢，以是因緣，得纖長指。具上三行，得足跟𦟛滿。以四攝法攝取眾生，以是因緣，得指網縵。以好酥油摩洗父母、和上、師長、有德之人，以是因緣，得手足柔軟。修集善法，不知厭足，以是因緣，得𦟛𨄔腸。聞法歡喜，樂為人說，為法走使，以是因緣，得踝骨不現相

現代漢語譯本：此外，還有共生的不可思議之處：第一，腳底平坦；第二，腳底有千輻輪紋；第三，手指纖長；第四，腳跟飽滿；第五，手指間有網狀薄膜；第六，手腳柔軟；第七，小腿肚像伊尼延鹿王一樣豐滿；第八，腳踝骨不顯露；第九，站立時手能觸及膝蓋；第十，陰部隱藏，像象王或馬王一樣；第十一，身體圓滿，像尼拘陀樹一樣；第十二，體毛向上生長；第十三，每一根體毛都向右旋轉；第十四，身體呈現真正的金色；第十五，身體常有各一尋的光芒；第十六，面板細緻柔軟，不沾染塵垢；第十七，身體七處飽滿；第十八，上半身像獅子一樣雄壯；第十九，手臂和肘部圓潤飽滿；第二十，鎖骨平滿；第二十一，身體的姿態優美；第二十二，口中有四十顆牙齒；第二十三，牙齒緊密不稀疏且整齊；第二十四，牙齒潔白；第二十五，臉頰像獅子一樣方正；第二十六，能品嚐到食物中的上等美味；第二十七，頭頂有肉髻；第二十八，舌頭寬長；第二十九，聲音如梵音般清澈；第三十，眼睛呈紺青色；第三十一，眼睛像牛王一樣；第三十二，眉間有白毫——這就是八十種不可思議的相好。每一種相好又包含著無量百千種微妙的相好。每一種相好都是菩薩從最初發心，堅定菩提心，知恩報恩，修習這些妙行而得到的，所以現在才能獲得無上菩提。 佛說：『如來在無量阿僧祇劫中，至誠修持凈戒，所以得到腳底平坦的相好。供養父母、和尚、師長、有德之人，因為這個因緣，得到腳底有輪紋的相好。對於一切眾生不生害心，沒有偷盜的想法；如果見到父母、和尚、師長、有德之人，遠遠地出來迎接，安排床座，恭敬禮拜，破除驕慢，因為這個因緣，得到手指纖長的相好。具備以上三種行為，得到腳跟飽滿的相好。用四攝法攝取眾生，因為這個因緣，得到手指間有網狀薄膜的相好。用好的酥油按摩清洗父母、和尚、師長、有德之人，因為這個因緣，得到手腳柔軟的相好。修集善法，不知滿足，因為這個因緣，得到小腿肚豐滿的相好。聽聞佛法歡喜，樂於為人宣說，為佛法奔走，因為這個因緣，得到腳踝骨不顯露的相好。』

English version: Furthermore, there are inconceivable aspects of co-existence: first, the soles of the feet are flat; second, the soles of the feet have thousand-spoked wheel patterns; third, the fingers are slender and long; fourth, the heels are full; fifth, there are web-like membranes between the fingers; sixth, the hands and feet are soft; seventh, the calves are full like the king of the Iniyena deer; eighth, the ankle bones are not visible; ninth, when standing, the hands can touch the knees; tenth, the genitals are concealed, like those of an elephant king or a horse king; eleventh, the body is round and full, like a Banyan tree; twelfth, the body hair grows upwards; thirteenth, each hair curls to the right; fourteenth, the body is a true golden color; fifteenth, there is always a fathom of light around the body; sixteenth, the skin is fine and soft, and does not gather dust; seventeenth, the seven parts of the body are full; eighteenth, the upper body is like a lion; nineteenth, the arms and elbows are round and full; twentieth, the collarbones are flat and full; twenty-first, the body has a graceful posture; twenty-second, there are forty teeth in the mouth; twenty-third, the teeth are close together, not sparse, and even; twenty-fourth, the teeth are white; twenty-fifth, the cheeks are square like a lion's; twenty-sixth, one can taste the finest flavors in food; twenty-seventh, there is a fleshy protuberance on the crown of the head; twenty-eighth, the tongue is broad and long; twenty-ninth, the voice is like the clear sound of Brahma; thirtieth, the eyes are dark blue; thirty-first, the eyes are like those of a bull king; thirty-second, there is a white tuft of hair between the eyebrows—these are the eighty inconceivable marks and characteristics. Each mark and characteristic contains countless hundreds and thousands of subtle marks and characteristics. Each mark and characteristic is obtained by a Bodhisattva from the initial arising of the aspiration, firm in the Bodhi mind, knowing and repaying kindness, and cultivating these wonderful practices, and therefore now attains unsurpassed Bodhi. The Buddha said, 'The Tathagata, for countless asamkhya kalpas, sincerely upheld pure precepts, and therefore obtained the mark of flat soles of the feet. By making offerings to parents, preceptors, teachers, and virtuous people, one obtains the mark of wheel patterns on the soles of the feet. By not harboring harmful thoughts towards all beings, and having no thoughts of theft; if one sees parents, preceptors, teachers, and virtuous people, one goes out to greet them from afar, arranges seats, respectfully bows, and breaks down arrogance, one obtains the mark of slender and long fingers. By possessing the above three practices, one obtains the mark of full heels. By using the four means of attraction to gather beings, one obtains the mark of web-like membranes between the fingers. By massaging and washing parents, preceptors, teachers, and virtuous people with good ghee, one obtains the mark of soft hands and feet. By cultivating good practices, without knowing satisfaction, one obtains the mark of full calves. By rejoicing in hearing the Dharma, being happy to explain it to others, and running errands for the Dharma, one obtains the mark of invisible ankle bones.'

。三業清凈，瞻病施藥，破除憍慢，飲食知足，以是因緣，得平立手摩膝相。見分離者，善言和合；自修慚愧，亦教人修，以是因緣，得馬藏相。自凈三業，亦教人凈；若有眾生四大不調，能為療治，以是因緣，得身圓相。聞法歡喜，樂為人說，以是因緣，得身毛上靡相。思惟諸法，甚深之義，樂修善法，供養父母、和上、師長、有德之人；若行道路，佛塔僧坊，除去磚石、荊棘、不凈，以是因緣，得一一毛右旋相。若以飲食瓔珞施人，除去瞋心，以是因緣，獲得二相：一者金色，二者常光。以何業緣得一一毛相？即此業緣，得身細軟，塵垢不著。常施眾生所須之物，以是因緣，得七處滿相。自破憍慢，調柔其性，隨眾生心，如法而行，為除不善，教以善法，以是因緣，得上身如師子相，得肩圓相，缺骨平滿相。以何業緣得纖指相？即此業緣，得身𦟛相。遠離兩舌，和合斗諍，以是因緣，得四十齒相，齒密不疏相，齒齊平相。修欲界慈，以是因緣，得白齒相。見有求者，歡喜迎送，以是因緣，得方頰車相。等視眾生，猶如一子，以是因緣，得上味相。常施眾生無上法味；見有忘者，施其憶念；自持五戒，轉以教人；修集悲心，能大法施，以是因緣，得肉髻相、廣長舌相。實語，法喜語，法軟語，非時不語，以是因緣，得梵音聲相。修集悲心，視諸眾生，猶如父母，以是因緣獲得二相：一者，目紺青色；二者，眼如牛王。見有德者，稱實讚歎，以是因緣，得白毫相。三十二相，雖復各各說其因緣，真因緣者，持戒精進

現代漢語譯本：身口意三業清凈，照顧病人並施藥，破除驕慢之心，飲食知足，因為這些因緣，得到平立手摩膝相。見到分離的人，用善言使他們和好；自己修習慚愧，也教導他人修習，因為這些因緣，得到馬陰藏相。自己清凈身口意三業，也教導他人清凈；如果有眾生四大不調，能夠為他們治療，因為這些因緣，得到身圓相。聽聞佛法歡喜，樂意為他人宣說，因為這些因緣，得到身毛向上生長之相。思維諸法甚深的義理，樂於修習善法，供養父母、和尚、師長、有德之人；如果行走在道路上，見到佛塔僧房，清除磚石、荊棘、不乾淨的東西，因為這些因緣，得到每一根毛都向右旋轉之相。如果用飲食瓔珞佈施他人，去除嗔恨心，因為這些因緣，獲得兩種相：一是金色，二是常光。因為什麼業緣得到每一根毛的相？就是因為這個業緣，得到身體細軟，塵垢不沾染。常常佈施眾生所需要的物品，因為這些因緣，得到七處平滿之相。自己破除驕慢，調柔自己的性情，隨順眾生的心意，如法而行，爲了去除不善，教導他們善法，因為這些因緣，得到上身如獅子之相，得到肩膀圓滿之相，缺骨平滿之相。因為什麼業緣得到纖細的手指之相？就是因為這個業緣，得到身體修長之相。遠離兩舌，調和爭鬥，因為這些因緣，得到四十顆牙齒之相，牙齒緊密不疏之相，牙齒整齊平整之相。修習欲界慈心，因為這些因緣，得到牙齒潔白之相。見到有所求的人，歡喜地迎接並送走，因為這些因緣，得到方正的臉頰之相。平等看待眾生，如同自己的孩子一樣，因為這些因緣，得到上味之相。常常佈施眾生無上的法味；見到有遺忘的人，給予他們憶念；自己持守五戒，並轉而教導他人；修集悲心，能夠廣行法施，因為這些因緣，得到肉髻之相、廣長舌之相。說真實語，法喜語，柔和語，不在不適當的時候說話，因為這些因緣，得到梵音聲之相。修集悲心，看待一切眾生，如同自己的父母，因為這些因緣獲得兩種相：一是，眼睛是紺青色；二是，眼睛像牛王一樣。見到有德之人，如實地稱讚，因為這些因緣，得到白毫之相。三十二相，雖然各自說明了它們的因緣，但真正的因緣，是持戒精進。

English version: Purity in body, speech, and mind, attending to the sick and providing medicine, overcoming arrogance, and being content with food and drink; due to these causes and conditions, one obtains the feature of having hands that reach the knees when standing upright. Upon seeing those who are separated, one uses kind words to reconcile them; one cultivates shame and remorse, and also teaches others to do so; due to these causes and conditions, one obtains the feature of having a hidden male organ like a horse. One purifies one's own body, speech, and mind, and also teaches others to purify theirs; if there are beings whose four elements are imbalanced, one is able to treat them; due to these causes and conditions, one obtains the feature of having a perfectly rounded body. One rejoices upon hearing the Dharma and is happy to explain it to others; due to these causes and conditions, one obtains the feature of having body hair that grows upwards. One contemplates the profound meaning of all dharmas, is happy to cultivate good deeds, and makes offerings to parents, abbots, teachers, and virtuous individuals; if one walks on the road and sees stupas or monasteries, one removes bricks, thorns, and unclean things; due to these causes and conditions, one obtains the feature of having each hair curl to the right. If one gives food and ornaments to others, and removes anger, due to these causes and conditions, one obtains two features: one is golden color, and the other is constant light. What karmic cause leads to the feature of having each hair? It is this karmic cause that leads to having a soft and delicate body, untouched by dust and dirt. One constantly gives beings what they need; due to these causes and conditions, one obtains the feature of having seven full places. One overcomes arrogance, softens one's nature, follows the minds of beings, acts in accordance with the Dharma, and in order to remove unwholesomeness, teaches them wholesome practices; due to these causes and conditions, one obtains the feature of having an upper body like a lion, the feature of having round shoulders, and the feature of having full and even collarbones. What karmic cause leads to the feature of having slender fingers? It is this karmic cause that leads to having a tall and slender body. One avoids divisive speech and reconciles disputes; due to these causes and conditions, one obtains the feature of having forty teeth, the feature of having closely spaced teeth, and the feature of having even and aligned teeth. One cultivates loving-kindness in the desire realm; due to these causes and conditions, one obtains the feature of having white teeth. Upon seeing those who seek help, one joyfully welcomes and sees them off; due to these causes and conditions, one obtains the feature of having square cheeks. One regards all beings equally, as if they were one's own children; due to these causes and conditions, one obtains the feature of having the best taste. One constantly gives beings the unsurpassed taste of the Dharma; upon seeing those who have forgotten, one gives them mindfulness; one upholds the five precepts and teaches others to do so; one cultivates compassion and is able to give great Dharma teachings; due to these causes and conditions, one obtains the feature of having a cranial protuberance and a long, broad tongue. One speaks truthfully, speaks with Dharma joy, speaks gently, and does not speak at inappropriate times; due to these causes and conditions, one obtains the feature of having a Brahma-like voice. One cultivates compassion and regards all beings as if they were one's own parents; due to these causes and conditions, one obtains two features: one is having eyes of a deep blue color, and the other is having eyes like a bull king. Upon seeing virtuous individuals, one praises them truthfully; due to these causes and conditions, one obtains the feature of having a white tuft of hair between the eyebrows. Although the thirty-two features each have their own causes and conditions, the true cause and condition is upholding the precepts and practicing diligently.

。何以故？若不持戒，能修精進，尚不得人身，況得三十二相，無見頂及肉髻相，等無差別。

「複次，凡所作事，定心不悔，以是因緣，得足下平相。若至心作，以是因緣，得千輻輪相、第二第三指網縵相、七處滿相、細軟肩圓、缺滿身直、廣長舌相。若常作者，以是因緣，得長指相、平住摩膝、常光一尋相、齒密不疏相。若凈作者，以是因緣，獲得余相。

「複次，若於眾生生淳善心，以是因緣，得手足柔軟、膚體細滑、塵垢不著。次第修集，時節修集，以是因緣，得第二、第三、第四相。喜修善法，心無悔退，以是因緣，得金色身、常光齒白、眉間毫相。若聞讚歎，不生憍慢，覆藏善法，不令人知，以是因緣，得馬藏相。所修善法，迴向菩提，以是因緣，得一一孔一毛相、身毛上靡、口四十齒、最上味相。勤精進故，以是因緣，得方頰車、上身如師子相。至心愛念一切眾生，如視一子，以是因緣，得齒齊平、紺青目、牛王眼相。修集善法，不知厭足，以是因緣獲得余相。

「菩薩摩訶薩住性行時，修三十二相業。住凈行時，雖有如是三十二相，相不具足，未得明凈。住十二行，爾乃了了明顯具足一切佛法。雖無量相，眾生不同，有上中下，不可思議，是故佛說三十二相。一切眾生，所有功德，和合集聚，正與如來一毛相等。一切毛孔所有功德，和合集聚，乃成一好。合集眾好，所有功德，增至百倍，乃成一相，唯除白毫、無見頂相。合集其餘一切諸相，增至千倍，成是二相

現代漢語譯本：為什麼呢？如果不能持守戒律，即使修行精進，尚且不能獲得人身，更何況能得到三十二相，以及無見頂相和肉髻相，等等這些無差別的殊勝之相呢？ 再者，凡所做的事情，如果能堅定心意而不後悔，以此因緣，就能得到足下平滿之相。如果能至誠地去做，以此因緣，就能得到千輻輪相、第二第三指間有網縵相、七處平滿相、細軟圓潤的肩膀、身體端正挺直、廣長舌相。如果能經常這樣做，以此因緣，就能得到手指修長之相、站立時雙手能觸及膝蓋之相、常有光芒一尋之相、牙齒緊密不疏之相。如果能清凈地去做，以此因緣，就能獲得其餘的殊勝之相。 再者，如果對眾生生起純善之心，以此因緣，就能得到手足柔軟、面板細滑、不沾染塵垢之相。如果能次第修習，按時節修習，以此因緣，就能得到第二、第三、第四等殊勝之相。如果喜歡修習善法，心無悔恨退縮，以此因緣，就能得到金色身、常放光明、牙齒潔白、眉間白毫相。如果聽到讚歎，不生驕慢，隱藏自己的善行，不讓人知道，以此因緣，就能得到馬陰藏相。如果將所修的善法，迴向菩提，以此因緣，就能得到每一個毛孔都只有一根毛髮之相、身上的毛髮向上生長之相、口中有四十顆牙齒之相、獲得最上美味之相。如果勤奮精進，以此因緣，就能得到方正的臉頰、上身如獅子般雄偉之相。如果至誠地愛念一切眾生，如同看待自己的獨生子一樣，以此因緣，就能得到牙齒平齊、眼睛紺青、如牛王般的大眼睛之相。如果修習善法，不知厭足，以此因緣，就能獲得其餘的殊勝之相。 菩薩摩訶薩在住于性行時，修習三十二相的業因。在住于凈行時，雖然有這樣的三十二相，但相貌並不具足，未能達到明凈。在住於十二行時，才能了了分明地具足一切佛法。雖然有無量的相，眾生各不相同，有上中下之分，不可思議，所以佛才說有三十二相。一切眾生所有的功德，和合聚集起來，才正等於如來的一根毛髮。一切毛孔所有的功德，和合聚集起來，才成就一好。合集眾好，所有的功德，增加到百倍，才成就一相，唯獨白毫相和無見頂相除外。合集其餘一切諸相，增加到千倍，才成就這兩相。

English version: Why is that? If one does not uphold the precepts, even with diligent practice, one cannot even attain a human body, let alone the thirty-two marks, the invisible crown of the head, and the protuberance on the crown of the head, all of which are unsurpassed marks. Furthermore, whatever one does, if one is resolute and without regret, by this cause, one will attain the mark of flat feet. If one acts with sincerity, by this cause, one will attain the mark of thousand-spoked wheels on the soles of the feet, the webbed fingers between the second and third fingers, the seven full places, soft and rounded shoulders, a straight and upright body, and a long and broad tongue. If one does these things regularly, by this cause, one will attain the mark of long fingers, the mark of hands reaching the knees while standing, the mark of a constant halo of one fathom, and the mark of closely set teeth. If one acts purely, by this cause, one will attain the remaining marks. Furthermore, if one generates a pure and virtuous mind towards all beings, by this cause, one will attain the mark of soft hands and feet, smooth and delicate skin, and freedom from dust and dirt. If one cultivates these practices gradually and at the appropriate times, by this cause, one will attain the second, third, and fourth marks. If one delights in cultivating virtuous practices and is without regret or retreat, by this cause, one will attain a golden body, constant radiance, white teeth, and the white hair between the eyebrows. If one hears praise and does not become arrogant, and conceals one's good deeds, not letting others know, by this cause, one will attain the mark of a horse's hidden genitals. If one dedicates the virtuous practices one has cultivated to Bodhi, by this cause, one will attain the mark of one hair per pore, the mark of upward-growing body hair, the mark of forty teeth, and the mark of the most excellent taste. If one is diligent and vigorous, by this cause, one will attain the mark of square cheeks and an upper body like a lion. If one sincerely loves all beings as if they were one's only child, by this cause, one will attain the mark of even teeth, dark blue eyes, and eyes like a bull king. If one cultivates virtuous practices without satiety, by this cause, one will attain the remaining marks. When a Bodhisattva Mahasattva dwells in the stage of nature practice, they cultivate the causes for the thirty-two marks. When dwelling in the stage of pure practice, although they have these thirty-two marks, the marks are not complete and have not attained clarity. When dwelling in the twelve practices, they will then clearly and completely possess all the Buddha's teachings. Although there are countless marks, beings are different, with superior, middle, and inferior qualities, which are inconceivable. Therefore, the Buddha spoke of the thirty-two marks. All the merits of all beings, when combined and gathered together, are equal to just one hair of the Tathagata. All the merits of all the pores, when combined and gathered together, form one good mark. When all the good marks are combined and their merits increased a hundredfold, they form one mark, except for the white hair and the invisible crown of the head. When all the remaining marks are combined and their merits increased a thousandfold, they form these two marks.

。和合集聚三十二相、八十種好所有功德，增至千萬億倍，乃成如來深遠雷音——其聲聞乎無量無邊，不可思議微塵等諸佛世界。

「為眾生故，行大慈悲，知恩報恩，修集此不可思議甚深微妙，不可思議，如是相好。一一相好，能利益無量百千萬億大地微塵等眾生，令發菩提心。次第修集，具足得成三十二相好。具相好已，悉令往趣菩提樹，降魔成佛，轉正法輪，利益眾生，渡渴愛海，到大智岸，成就利益一切眾生。」

佛告阿難：「一切大眾，諸菩薩摩訶薩等，諸善男子！汝等誰能常唸佛恩，護持正法，書寫讀誦微妙甚深大方便報恩經典？誰能於後惡世建大精進，受持擁護阿耨多羅三藐三菩提？誰能護法，流佈此經，於一切眾生作無邊利益？」

爾時大會中有萬八千大菩薩摩訶薩，即從座起，整衣服，偏袒右肩，右膝著地，叉手長跪，而白佛言：「世尊！我等能於後惡世之中，受持擁護阿耨多羅三藐三菩提，能護正法，教化眾生。」

爾時師子菩薩復作是言：「世尊！我亦能以種種方便攝持眾生。」

金剛菩薩言：「世尊！若有眾生當墮三惡道，我能遮持，令不墮落！」

文殊師利復作是言：「世尊！若有眾生，凡所求索，我悉能令一切具足。」

智幢菩薩復作是言：「我能惠施眾生大智。」

法幢菩薩乃作是言：「世尊！我能以法普施眾生。」

日光菩薩言：「世尊！我願施於眾生安樂。」

月光菩薩言：「世尊！我能教化一切眾生，令修福德

現代漢語譯本：將三十二相和八十種好所有功德匯聚，並使其增長至千萬億倍，便成就如來深遠雷音——其聲音能傳遍無量無邊、不可思議如微塵般多的諸佛世界。 『爲了眾生，行大慈悲，知恩報恩，修習這不可思議甚深微妙的相好。每一個相好，都能利益無量百千萬億如大地微塵般的眾生，使他們發起菩提心。次第修習，圓滿成就三十二相好。具足相好后，全部引導他們前往菩提樹下，降伏魔障，成就佛果，轉動正法輪，利益眾生，渡過渴愛之海，到達大智慧的彼岸，成就利益一切眾生。』 佛告訴阿難：『一切大眾，諸菩薩摩訶薩等，諸善男子！你們誰能常唸佛恩，護持正法，書寫讀誦微妙甚深的大方便報恩經典？誰能在後世的惡劣時代，建立大精進，受持擁護無上正等正覺？誰能護持佛法，流佈此經，為一切眾生帶來無邊的利益？』 當時，大會中有萬八千大菩薩摩訶薩，立即從座位上站起，整理衣服，袒露右肩，右膝跪地，合掌長跪，對佛說：『世尊！我們能在後世的惡劣時代中，受持擁護無上正等正覺，能護持正法，教化眾生。』 當時，師子菩薩又說：『世尊！我也能用種種方便來攝受眾生。』 金剛菩薩說：『世尊！如果有眾生將要墮入三惡道，我能遮止，使他們不墮落！』 文殊師利又說：『世尊！如果有眾生，凡有所求，我都能使他們一切具足。』 智幢菩薩又說：『我能惠施眾生大智慧。』 法幢菩薩於是說：『世尊！我能以佛法普遍施予眾生。』 日光菩薩說：『世尊！我願給予眾生安樂。』 月光菩薩說：『世尊！我能教化一切眾生，使他們修習福德。』

English version: The aggregation of all merits from the thirty-two marks and eighty minor marks, increased by trillions upon trillions, becomes the profound thunderous voice of the Tathagata—a voice that can be heard throughout countless, immeasurable, and inconceivable Buddha worlds, as numerous as dust particles. 'For the sake of sentient beings, practicing great compassion, knowing and repaying kindness, cultivate these inconceivable, profound, and subtle marks. Each mark can benefit countless hundreds of thousands of millions of sentient beings, as numerous as dust particles on the earth, causing them to generate the Bodhi mind. Cultivate them in sequence, fully achieving the thirty-two marks. Having perfected these marks, guide them all to the Bodhi tree, subdue the demons, attain Buddhahood, turn the wheel of the Dharma, benefit sentient beings, cross the sea of craving, reach the shore of great wisdom, and achieve the benefit of all sentient beings.' The Buddha said to Ananda: 'All of you, the great assembly, the Bodhisattva Mahasattvas, and all good men! Who among you can constantly remember the Buddha's kindness, uphold the Dharma, and write, read, and recite the profound and subtle Great Expedient Sutra of Repaying Kindness? Who can, in the evil age to come, establish great diligence, uphold and protect Anuttara-samyak-sambodhi? Who can protect the Dharma, propagate this sutra, and bring boundless benefits to all sentient beings?' At that time, among the assembly, there were eighteen thousand great Bodhisattva Mahasattvas who immediately rose from their seats, adjusted their robes, bared their right shoulders, knelt on their right knees, clasped their hands, and said to the Buddha: 'World Honored One! We can, in the evil age to come, uphold and protect Anuttara-samyak-sambodhi, protect the Dharma, and teach sentient beings.' At that time, the Lion Bodhisattva further said: 'World Honored One! I can also use various skillful means to gather sentient beings.' The Vajra Bodhisattva said: 'World Honored One! If there are sentient beings who are about to fall into the three evil realms, I can prevent them from falling!' Manjushri further said: 'World Honored One! If there are sentient beings who seek anything, I can fulfill all their needs.' The Wisdom Banner Bodhisattva further said: 'I can bestow great wisdom upon sentient beings.' The Dharma Banner Bodhisattva then said: 'World Honored One! I can universally bestow the Dharma upon sentient beings.' The Sunlight Bodhisattva said: 'World Honored One! I wish to bestow peace and happiness upon sentient beings.' The Moonlight Bodhisattva said: 'World Honored One! I can teach all sentient beings, causing them to cultivate merits.'

善護菩薩言：「世尊！我能教化一切眾生，令不放逸。」

無盡意菩薩言：「世尊！我能教化一切眾生，悉令見無盡界義。」

月上菩薩言：「世尊！我能惠施一切眾生無上安樂。」

如是等諸菩薩各自立奇特妙愿，莊嚴菩提，利益一切眾生，爲念佛恩，為報佛恩故，即從座起，胡跪合掌，而白佛言：「愿以此經付囑我等諸菩薩眾。」

阿難白佛言：「世尊！云何名此經？云何奉行？」

佛告阿難：「此經名『攝眾善本』，亦名『大方便』，亦名『微密行』，亦名『佛報恩』。」

佛告阿難及諸大菩薩摩訶薩眾：「汝等當如說修行！」

說是囑累品時，七萬二千聲聞發無上菩提之心。及餘一切諸天、龍、鬼神、乾闥婆、緊那羅、摩睺羅伽、人非人等，及一切大眾，聞佛所說，歡喜奉行

善護菩薩說：『世尊！我能教化一切眾生，使他們不放逸。』 無盡意菩薩說：『世尊！我能教化一切眾生，使他們都能領悟無盡界的意義。』 月上菩薩說：『世尊！我能給予一切眾生無上的安樂。』 像這樣，各位菩薩各自立下奇特微妙的誓願，莊嚴菩提，利益一切眾生，爲了感念佛的恩德，爲了報答佛的恩德，就從座位上站起來，右膝跪地，合起手掌，對佛說：『愿將這部經囑託給我們這些菩薩眾。』 阿難對佛說：『世尊！這部經叫什麼名字？我們應當如何奉行？』 佛告訴阿難：『這部經名為『攝眾善本』，也名為『大方便』，也名為『微密行』，也名為『佛報恩』。』 佛告訴阿難以及各位大菩薩摩訶薩：『你們應當按照所說的去修行！』 在宣說囑累品的時候，七萬二千聲聞發起了無上菩提之心。以及其餘一切諸天、龍、鬼神、乾闥婆、緊那羅、摩睺羅伽、人非人等，以及一切大眾，聽聞佛所說，都歡喜地奉行。

The Bodhisattva Good Protector said, 'World Honored One, I can teach and transform all sentient beings, causing them not to be negligent.' The Bodhisattva Inexhaustible Intent said, 'World Honored One, I can teach and transform all sentient beings, enabling them to see the meaning of the inexhaustible realm.' The Bodhisattva Moon Above said, 'World Honored One, I can bestow upon all sentient beings supreme peace and happiness.' Thus, all the Bodhisattvas each made unique and wonderful vows, adorning Bodhi, benefiting all sentient beings, in order to remember the Buddha's kindness, and in order to repay the Buddha's kindness. They then rose from their seats, knelt on their right knees, joined their palms, and said to the Buddha, 'We wish to be entrusted with this sutra, we the assembly of Bodhisattvas.' Ananda said to the Buddha, 'World Honored One, what is the name of this sutra? How should we uphold and practice it?' The Buddha told Ananda, 'This sutra is named 'Gathering the Roots of All Goodness,' also named 'Great Expedient Means,' also named 'Subtle and Secret Practice,' also named 'Repaying the Buddha's Kindness.' The Buddha told Ananda and all the great Bodhisattva Mahasattvas, 'You should practice according to what has been said!' When the chapter on entrustment was being spoken, seventy-two thousand Shravakas generated the mind of unsurpassed Bodhi. And all the other gods, dragons, ghosts, gandharvas, kinnaras, mahoragas, humans and non-humans, and all the great assembly, hearing what the Buddha had said, joyfully practiced it.

The Seventh Scroll of the Mahā-Vaipulya Buddhānusmṛti Sūtra