T03n0184_修行本起經

大正藏第 03 冊 No. 0184 修行本起經

No. 184

修行本起經卷上

後漢西域三藏竺大力共康孟詳譯

現變品第一

聞如是：

一時佛在迦維羅衛國，釋氏精舍尼拘陀樹下，與大比丘眾千二百五十人俱，皆是阿羅漢——已從先佛，凈修梵行，諸漏已盡，意解無垢，眾智自在，曉了諸法，離於重擔，逮得所愿，三處已盡，正解已解，三神滿具，六通已達——比丘尼眾，大伏愛等五百人；不可計諸優婆塞、優婆夷四輩；普集諸異學婆羅門、尼揵等不可計，都悉來會。一切諸四天王、忉利天王、炎天王、兜術天王、尼摩羅提天王、波羅尼蜜天王、梵天王，乃至阿迦膩吒天王，各與無央數眾，皆悉來會。諸龍王、阿須倫、迦留羅、真陀羅、摩休勒，一一尊神，復各與眷屬，皆悉會來。白凈王、無怒王、無怨王、甘露凈王及迦維羅衛九億長者，各從官屬，一時來會，為佛作禮，卻坐一面。

爾時佛放身三十二相、八十種好光明，普照三千世界，如月盛滿星中特明，威神堂堂

現代漢語譯本 《修行本起經》捲上 後漢時期，西域三藏法師竺大力與康孟詳共同翻譯。 現變品第一 我聽聞是這樣的： 一時，佛陀在迦維羅衛國，釋迦族的精舍尼拘陀樹下，與一千二百五十位大比丘一同居住。他們都是阿羅漢，已經跟隨先前的佛陀清凈地修行梵行，各種煩惱都已斷盡，心意解脫沒有污垢，擁有各種智慧，通曉一切法，脫離了重擔，達到了所愿，三處（指身、口、意）的煩惱都已斷盡，正解已經解脫，三神（指法身、報身、應身）圓滿具足，六種神通已經通達。還有五百位比丘尼，以大伏愛為首；以及無數的優婆塞、優婆夷等四眾弟子；普遍聚集的各種外道婆羅門、尼犍子等，數量不可計數，都來到法會。一切諸四天王、忉利天王、炎天王、兜率天王、尼摩羅提天王、波羅尼蜜天王、梵天王，乃至阿迦膩吒天王，各自帶領無數的眷屬，都來到法會。諸龍王、阿修羅、迦樓羅、緊那羅、摩睺羅伽，每一位尊神，也各自帶領眷屬，都來到法會。白凈王、無怒王、無怨王、甘露凈王以及迦維羅衛的九億長者，各自帶領官屬，一同來到法會，向佛陀行禮，然後退坐在一旁。 當時，佛陀放出身上三十二種大丈夫相、八十種隨形好光明，普遍照耀三千大千世界，如同滿月在星空中特別明亮，威嚴神聖。

English version The Sutra of the Origin of Practice, Volume One Translated by the Tripiṭaka master Zhu Dali from the Western Regions and Kang Mengxiang during the Later Han Dynasty. Chapter One: Manifestation of Transformations Thus have I heard: At one time, the Buddha was in the country of Kapilavastu, at the Nigrodha tree in the Shakya clan's monastery, together with a great assembly of 1,250 monks. All of them were Arhats—having already followed previous Buddhas, purely practicing the Brahma-faring, all outflows exhausted, their minds liberated without defilement, possessing all wisdoms, understanding all dharmas, free from burdens, having attained their wishes, the three places (body, speech, and mind) exhausted, right understanding liberated, the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) fully complete, and the six supernormal powers attained. There were also 500 nuns, led by Mahaprajapati; and countless laymen and laywomen, the fourfold assembly; and a universal gathering of various heretical Brahmins, Nirgranthas, and others, countless in number, all came to the assembly. All the Four Heavenly Kings, the Trayastrimsha Heaven King, the Yama Heaven King, the Tushita Heaven King, the Nirmarati Heaven King, the Paranirmita Heaven King, the Brahma Heaven King, and even the Akanishta Heaven King, each with countless retinues, all came to the assembly. The Dragon Kings, Asuras, Garudas, Kinnaras, and Mahoragas, each venerable deity, also with their retinues, all came to the assembly. King Suddhodana, King Aniruddha, King Avairya, King Amritodana, and the nine hundred million elders of Kapilavastu, each with their officials, came to the assembly at the same time, paid homage to the Buddha, and then sat down to one side. At that time, the Buddha emitted from his body the thirty-two marks of a great man and the eighty minor marks of excellence, radiating light that universally illuminated the three thousand great thousand worlds, like a full moon especially bright among the stars, majestic and divine.

。眾聖中王一切眾會，咸有疑心，各自念言：「太子生迦維羅衛，長白凈王，家棄國行，學道成號，佛為于樹下六年得道耶？十二年得乎？」或復念言：「本行何術，致斯巍巍？所事何師，今得特尊？始修何法，得成為佛？」

佛知一切皆有疑意，便告摩訶目揵連：「汝能為怛薩阿竭說本起乎？」

於是目揵連，即從座起，前整衣服，長跪叉手，白佛言：「唯然世尊！今當承佛威神，持佛神力，為一切故，當廣說之。」

佛言：「宿命無數劫時，本為凡人，初求佛道以來，精神受形，周遍五道，一身死壞，復受一身，生死無量，譬喻盡天下草木，斬以為籌，計吾故身，不能數矣！夫極天地之始終，謂之一劫，而我更天地成壞者，不可稱載也！所以感傷世間貪意，長流沒于愛慾之海，吾獨欲反其原故，自勉而特出，是以世世勤苦，不以為勞，虛心樂靜，無為無慾，損己佈施，至誠守戒，謙卑忍辱，勇猛精進，一心思微，學聖智慧，仁活天下，悲窮傷厄，慰沃憂戚，育養眾生，救濟苦人，承事諸佛，別覺真人，功勛累積，不可得記。

「至於昔者，錠光佛興世，有聖王號名燈盛治，在提和衛國。人民長壽，慈孝仁義，地沃豐盛，其世太平。生一太子，字為燈光，聰明智遠，世之少雙

現代漢語譯本：在場的聖者和國王們，以及所有集會的人，都心生疑惑，各自心中想著：『太子在迦毗羅衛出生，由凈飯王養大，他捨棄家庭和國家去修行，最終得道成佛，他是在樹下六年得道的呢？還是十二年？』 有的人又想：『他原本修行了什麼法術，才達到如此崇高的地位？他師從何人，如今才如此受人尊敬？他最初修習了什麼法門，才最終成佛？』 佛陀知道大家都有疑惑，就告訴大目犍連：『你能為如來說說我的本生故事嗎？』 於是，目犍連立即從座位上站起來，整理好衣服，長跪合掌，對佛說：『是的，世尊！我現在將承蒙佛的威神之力，爲了大家，廣為宣說。』 佛說：『在無數劫以前，我本是凡人，最初開始追求佛道以來，我的精神不斷受形，周遍五道輪迴，一個身體壞滅，又接受另一個身體，生死無量，如果把天下所有的草木都砍成籌碼來計算我過去的身體，也數不清了！所謂天地從開始到終結，稱為一劫，而我經歷的天地成壞，更是不可計數！我因此感傷世間貪婪的意念，人們長久沉溺在愛慾的海洋中，我獨自想要返回本源，所以自我勉勵，特別出離，因此世世代代勤苦修行，不覺得勞累，虛心樂於清靜，無為無慾，損己佈施，至誠守戒，謙卑忍辱，勇猛精進，一心專注，學習聖人的智慧，仁愛地對待天下，悲憫窮困和遭受災難的人，安慰憂愁的人，養育眾生，救濟受苦的人，侍奉諸佛，分別覺悟的真人，功德積累，不可計數。 『在很久以前，錠光佛出世，有一位聖王，名叫燈盛，治理著提和衛國。那裡的人民長壽，慈愛孝順，仁義道德，土地肥沃，物產豐富，世間太平。他生了一個太子，名字叫燈光，聰明智慧，世間少有。』

English version: The saints and kings present, along with all those assembled, harbored doubts, each thinking in their hearts: 'The prince was born in Kapilavastu, raised by King Suddhodana, he abandoned his family and country to practice, and finally attained Buddhahood. Did he attain enlightenment under the tree in six years? Or twelve?' Some also thought: 'What kind of magic did he originally practice to reach such a lofty position? Who did he learn from, that he is now so respected? What Dharma did he initially cultivate to finally become a Buddha?' Knowing that everyone had doubts, the Buddha said to Mahāmaudgalyāyana: 'Can you tell the Tathagata about my past lives?' Thereupon, Mahāmaudgalyāyana immediately rose from his seat, adjusted his robes, knelt with his palms together, and said to the Buddha: 'Yes, World Honored One! I will now, by the power of the Buddha's divine might, for the sake of all, widely proclaim it.' The Buddha said: 'In countless eons past, I was originally an ordinary person. Since I first sought the path of Buddhahood, my spirit has continuously taken form, traversing the five realms of existence. One body would perish, and I would receive another. The cycle of birth and death was immeasurable. If all the grass and trees in the world were cut into tallies to count my past bodies, it would still be impossible to count them all! The beginning and end of heaven and earth is called a kalpa, and the number of times I have experienced the formation and destruction of heaven and earth is beyond calculation! Therefore, I am saddened by the greedy thoughts of the world, where people are long immersed in the sea of desire. I alone wish to return to the origin, so I encourage myself and especially depart from it. Thus, in life after life, I have diligently practiced, not feeling weary. I have been humble and enjoyed tranquility, without action or desire, sacrificing myself to give, sincerely upholding precepts, being humble and patient, bravely advancing, focusing my mind, learning the wisdom of the saints, treating the world with benevolence, having compassion for the poor and those suffering from disasters, comforting the sorrowful, nurturing all beings, rescuing the suffering, serving all Buddhas, and distinguishing the enlightened ones. The accumulation of merit is immeasurable.' 'Long ago, when Dipankara Buddha appeared in the world, there was a holy king named Lamp Flourishing, who ruled the country of Tehavati. The people there were long-lived, kind, filial, and righteous. The land was fertile and abundant, and the world was at peace. He had a prince named Lamp Light, who was intelligent and wise, and unmatched in the world.'

。聖王愛念，甚奇甚異，臨壽終時，國付太子。太子燈，光念計無常，傳國授弟，即時出家，行作沙門，道成號佛無上至尊，神德光明，無晝無夜。從比丘眾六十二萬，遊行世界，開化群生。當還提和衛國，度脫種姓及國臣民，與諸大眾，游詣本國。是時國中，百官群臣，謂佛大眾來攻奪國，皆共議言：『今當興師，逆往拒之，不宜與國。』即時相率，欲以向佛。

「佛以六通，逆照其心，化作大城，廣大嚴峻，與彼城對。佛哀國人，欲令解脫，即化二城，變為琉璃，其城洞達，內外相照；復化六十，二萬比丘，如佛無異，變化示現。王見惶怖，疑解心伏，即出詣佛，叩頭自悔：『稟性空頑，惡意向佛，愚人所誤，幸唯原之。愿佛便還精舍，七日之中，當修所供，奉迎至尊。』佛知其意，默然便還。

「於是其王問諸群臣：『奉迎聖王，其法雲何？』諸臣言：『迎遮迦越王法，莊嚴國土，面四十里，平治道路，香汁灑地，金銀珍琦，七寶欄楯，起諸幢幡，繒彩花蓋，城門街巷，莊嚴校飾，彈琴鼓樂，如忉利天，散花然燈，燒眾名香，敬侍道側。』七日已辦，王敕群臣百官導從，躬親迎佛。佛哀人民，告諸比丘：『嚴出應請。』比丘受敕，行詣本國

聖王愛念，非常奇特，臨終時，將國家託付給太子。太子燈，深感世事無常，將王位傳給弟弟，隨即出家，成為沙門，最終得道成佛，號為無上至尊，神德光明，無晝無夜。他帶領六十二萬比丘，在世界各地教化眾生。當他回到提和衛國時，度化了種姓制度下的民眾和國中臣民，並與大眾一同遊歷故土。當時，國中的百官群臣，以為佛陀帶領大眾前來攻打奪取國家，都議論說：『現在應當興兵，前去抵禦，不應該把國家給他。』隨即一同前往，想要對抗佛陀。 佛陀以六神通，洞察他們的心思，便化作一座大城，廣大而莊嚴，與他們的城池相對。佛陀憐憫國人，想要讓他們解脫，便又化出兩座城池，變為琉璃，城池通透，內外相照；又化出六十二萬比丘，如同佛陀一般，變化顯現。國王見此情景，驚恐萬分，疑慮消除，心悅誠服，立即出城拜見佛陀，叩頭懺悔：『我天性愚鈍，對佛陀心懷惡意，被愚人所誤導，希望佛陀原諒。愿佛陀返回精舍，七日之內，我將準備供奉，迎接至尊。』佛陀知道他的心意，默然返回。 於是國王問群臣：『迎接聖王，應該如何做？』群臣說：『迎接轉輪聖王的禮儀，應當莊嚴國土，方圓四十里，平整道路，灑上香水，用金銀珍寶，七寶欄桿，豎起各種旗幟，綵綢花蓋，城門街巷，都裝飾一新，彈琴奏樂，如同忉利天一般，散花點燈，焚燒各種名香，恭敬地侍立在道路兩旁。』七日準備完畢，國王命令群臣百官引導，親自迎接佛陀。佛陀憐憫人民，告訴比丘們：『莊嚴出行，應邀前往。』比丘們接受命令，前往故國。

The holy king's love and compassion were extraordinary. When he was about to die, he entrusted the kingdom to his crown prince. The crown prince, named Lamp, deeply felt the impermanence of life. He passed the throne to his younger brother, then immediately left home to become a Shramana. He eventually attained enlightenment and became a Buddha, known as the Supreme One, whose divine virtue was radiant, without day or night. He led 620,000 Bhikkhus, enlightening sentient beings throughout the world. When he returned to the country of Tihavai, he liberated the people from the caste system and the citizens of the kingdom, and traveled with the multitude to his homeland. At that time, the officials and ministers of the kingdom thought that the Buddha was leading the multitude to attack and seize the country. They all discussed, 'Now we should raise an army to resist them, and we should not give the country to him.' They immediately gathered together, intending to oppose the Buddha. The Buddha, with his six supernatural powers, perceived their thoughts. He transformed into a great city, vast and majestic, facing their city. The Buddha, compassionate towards the people, wanted to liberate them. He then transformed two cities into crystal, transparent and reflecting both inside and out. He also transformed 620,000 Bhikkhus, appearing just like the Buddha, manifesting these transformations. The king, seeing this, was terrified, his doubts dispelled, and his heart humbled. He immediately went out to see the Buddha, bowing his head in repentance: 'I am by nature foolish and stubborn, harboring ill will towards the Buddha, misled by fools. I hope the Buddha will forgive me. May the Buddha return to the monastery, and within seven days, I will prepare offerings to welcome the Supreme One.' The Buddha, knowing his intentions, silently returned. Then the king asked his ministers, 'How should we welcome the holy king?' The ministers said, 'The proper way to welcome a Chakravartin king is to adorn the country, forty miles in circumference, level the roads, sprinkle fragrant water, use gold, silver, and precious jewels, seven-treasure railings, raise various banners, silk canopies, decorate the city gates and streets, play music, like the Trayastrimsha Heaven, scatter flowers, light lamps, burn various fragrant incense, and respectfully stand by the roadside.' After seven days of preparation, the king ordered his ministers and officials to lead the way, and he personally went to welcome the Buddha. The Buddha, compassionate towards the people, told the Bhikkhus, 'Go forth in solemnity to accept the invitation.' The Bhikkhus accepted the order and went to their homeland.

。佛告比丘：『汝等見此供設嚴好光目者不？昔吾承事往古諸佛，供養莊嚴，亦如今也！』

「是時有梵志儒童，名無垢光。幼懷聰睿，志大苞弘，隱居山林，守玄行禪，圖書秘讖，無所不知，心思供養，奉報師恩。辭行開化道經丘聚，聚中梵志，名不樓陀，盛祀天祠，滿十二月，飯食供養，梵志徒眾，八萬四千人，歲終達嚫，金銀珍寶、車馬牛羊、衣被繒彩履屣、七寶之蓋、錫杖澡罐，最聰明智慧者，應受斯物。七日未竟，時儒童菩薩，入彼眾中，論道說義，七日七夜。爾時其眾，欣踴無量，主人長者，甚大歡喜，以女賢意，施與菩薩。菩薩不受，唯取傘蓋錫杖、澡罐履屣、金銀錢各一千，還上本師。其師歡喜，便共分佈。

「儒童菩薩，復辭出行。時諸同學，各各贈送人一銀錢，遂行入國。見人欣然，匆匆平治道路，灑掃燒香，即問行人：『用何等故？』行人答曰：『錠光佛今日當來，施設供養。』儒童聞佛歡喜踴躍，衣毛肅然：『佛從何來？云何供養？』行人對曰：『唯持花香繒彩幢幡。』於是菩薩，便行入城，勤求供具，須臾周匝，了不可得。國人言：『王禁花香，七日獨供。』菩薩聞之，心甚不樂。

「須臾佛到，知童子心，時有一女，持瓶盛花

現代漢語譯本：佛陀告訴比丘們：『你們看到這供奉設定得如此莊嚴美好、光彩奪目嗎？過去我侍奉古代諸佛時，供養的莊嚴程度，也像現在這樣！』 當時有一位婆羅門儒童，名叫無垢光。他從小就聰明睿智，志向遠大，隱居在山林中，修習玄妙的禪定，對於圖讖秘籍，無所不知。他心中想著要供養，報答師父的恩情。於是他辭別師父，開始在各處村落傳播佛法。在一個村落里，有一位婆羅門，名叫不樓陀，他盛大地祭祀天神，持續了十二個月，用飯食供養婆羅門徒眾八萬四千人。年終時，他會佈施金銀珍寶、車馬牛羊、衣服綢緞鞋子、七寶傘蓋、錫杖澡罐等物品，給那些最聰明智慧的人。在七天還沒結束的時候，這位儒童菩薩進入了他們的集會，與他們論道說法，持續了七天七夜。當時，眾人歡欣鼓舞，非常高興。主人長者非常歡喜，想把女兒賢意嫁給菩薩。菩薩沒有接受，只拿了傘蓋、錫杖、澡罐、鞋子，以及金銀錢各一千，回去獻給他的師父。他的師父非常高興，就和大家一起分了這些東西。 儒童菩薩再次辭別師父出行。當時，他的同學們各自送給他一枚銀錢，他就這樣進入了國家。他看到人們興高采烈，匆匆忙忙地平整道路，灑掃焚香，就問路人：『這是爲了什麼？』路人回答說：『錠光佛今天會來，所以大家都在準備供養。』儒童聽到佛要來，歡喜雀躍，全身汗毛都豎了起來：『佛從哪裡來？要如何供養？』路人回答說：『只要拿著鮮花、香、綢緞、彩旗等。』於是菩薩就進城，努力尋找供養的物品，但轉了一圈，什麼也找不到。國人說：『國王禁止買賣花香，七天內只允許他一個人供奉。』菩薩聽了，心裡很不高興。 一會兒，佛陀到了，他知道童子的心意。這時，有一位女子拿著裝滿鮮花的瓶子。

English version: The Buddha told the monks, 'Do you see this offering, so beautifully arranged and radiant? In the past, when I served the Buddhas of old, the splendor of my offerings was just like this!' At that time, there was a Brahmin youth named Immaculate Light. From a young age, he was intelligent and wise, with great aspirations. He lived in seclusion in the mountains, practicing profound meditation. He was knowledgeable in all kinds of secret texts and prophecies. He was thinking of making offerings to repay his teacher's kindness. So he bid farewell to his teacher and began to spread the Dharma in various villages. In one village, there was a Brahmin named Not-Lou-Tuo, who held a grand ceremony to worship the gods for twelve months, providing food and offerings to 84,000 Brahmin disciples. At the end of the year, he would distribute gold, silver, jewels, carriages, cattle, sheep, clothing, silk, shoes, seven-jeweled canopies, staffs, and water pitchers to the most intelligent and wise among them. Before the seven days were over, the Brahmin youth Bodhisattva entered their gathering and discussed the Dharma with them for seven days and seven nights. At that time, the crowd was overjoyed and very happy. The host elder was very pleased and wanted to marry his daughter, Virtuous Intent, to the Bodhisattva. The Bodhisattva did not accept, but only took the canopy, staff, water pitcher, shoes, and one thousand each of gold and silver coins, and returned to offer them to his teacher. His teacher was very happy and shared these things with everyone. The Brahmin youth Bodhisattva once again bid farewell to his teacher and set out. At that time, his classmates each gave him a silver coin, and he entered the country. He saw people happily and busily leveling the roads, sweeping, and burning incense. He asked a passerby, 'What is this for?' The passerby replied, 'Dipankara Buddha will come today, so everyone is preparing offerings.' Upon hearing that the Buddha was coming, the youth was overjoyed, and his hair stood on end. 'Where is the Buddha coming from? How should we make offerings?' The passerby replied, 'Just bring flowers, incense, silk, and banners.' So the Bodhisattva entered the city, diligently seeking offerings, but after searching everywhere, he could not find anything. The people of the country said, 'The king has forbidden the sale of flowers and incense, and only he is allowed to make offerings for seven days.' The Bodhisattva was very unhappy to hear this. A moment later, the Buddha arrived, knowing the youth's mind. At this time, there was a woman holding a bottle filled with flowers.

。佛放光明，徹照花瓶，變為琉璃，內外相見。菩薩往趣，而說頌曰：

「『銀錢凡五百，　　請買五莖花， 　　奉上錠光佛，　　求我本所愿。』

「女時說頌，答菩薩言：

「『此花直數錢，　　乃顧至五百， 　　今求何等愿？　　不惜銀錢寶。』

「菩薩即答言：

「『不求釋梵魔，　　四王轉輪聖， 　　愿我得成佛，　　度脫諸十方。』 　　女言善快哉：　　『所愿速得成！ 　　愿我後世生，　　常當爲君妻。』

「菩薩即答言：

「『女人多情態，　　壞人正道意， 　　敗亂所求愿，　　斷人佈施心。』

「女答菩薩言：

「『女誓後世生，　　隨君所施與， 　　兒子及我身，　　今佛知我意。 　　仁者慈愍我，　　唯賜求所愿， 　　此華便可得，　　不者錢還卿。』 　　即時思宿命，　　觀視其本行， 　　以更五百世，　　曾為菩薩妻。

「於是便可之，歡喜受花去。意甚大悅：『今我女弱，不能得前。請寄二華，以上于佛。』即時佛到，國王臣民、長者居士、眷屬圍繞，數千百重，菩薩欲前散花，不能得前。佛知至意，化地作泥，人眾兩披，爾乃得前。便散五華，皆止空中，變成花蓋，面七十里，二花住佛兩肩上，如根生

現代漢語譯本 佛陀放出光明，照亮整個花瓶，花瓶變成了琉璃，內外通透可見。菩薩走上前去，並吟誦道： 『我用五百銀錢，請買五枝鮮花，奉獻給錠光佛，祈求我心中所愿。』 這時，女子也吟誦著回答菩薩說： 『這花本來只值幾個錢，現在卻要五百，你究竟想求什麼願望？竟然不惜花費這麼多銀錢。』 菩薩隨即回答說： 『我不求釋提桓因、梵天、魔王，也不求成為四天王或轉輪聖王，我只愿能夠成佛，普度十方眾生。』 女子聽后高興地說：『太好了！愿你所求的願望早日實現！我願來世能夠出生，常常做你的妻子。』 菩薩隨即回答說： 『女人多情，會擾亂修行人的正道之心，破壞所求的願望，斷絕人們佈施的善心。』 女子回答菩薩說： 『我發誓來世，無論你施捨什麼，我都跟隨你，我的兒子和我的身體，現在佛陀都知道我的心意。仁慈的您，請憐憫我，滿足我的願望，這樣你就可以得到這花，否則就把錢還給你。』 菩薩立刻回憶起宿命，觀察她的前世行為，發現她曾經在五百世中做過自己的妻子。 於是菩薩答應了她，歡喜地拿著花走了。心中非常高興：『現在我身體虛弱，不能走到前面。請允許我寄託兩枝花，獻給佛陀。』這時，佛陀到了，國王、大臣、百姓、長者、居士以及他們的眷屬圍繞著佛陀，層層疊疊，數千百重。菩薩想要上前獻花，卻無法靠近。佛陀知道他的心意，便將地面化為泥土，人群向兩邊分開，菩薩這才得以走到前面。他散出五枝花，都停留在空中，變成一個花蓋，覆蓋七十里，兩枝花停留在佛陀的兩個肩膀上，如同從那裡生長出來一樣。

English version The Buddha emitted light, illuminating the entire vase, which transformed into crystal, transparent inside and out. The Bodhisattva approached and recited a verse: 'With five hundred silver coins, I request to buy five flower stems, to offer to Dipamkara Buddha, seeking my heart's desire.' At that time, the woman also recited a verse, replying to the Bodhisattva: 'These flowers are only worth a few coins, yet you offer five hundred. What wish do you seek? You do not hesitate to spend so much silver.' The Bodhisattva then answered: 'I do not seek to be Sakra, Brahma, or Mara, nor do I seek to be a Four Heavenly King or a Wheel-Turning Sage King. I only wish to attain Buddhahood, to liberate all beings in the ten directions.' The woman, upon hearing this, happily said: 'Excellent! May your wish be fulfilled soon! I wish to be born in the next life, always as your wife.' The Bodhisattva then replied: 'Women are sentimental, they disrupt the righteous path of practitioners, ruin the wishes sought, and cut off the heart of giving.' The woman answered the Bodhisattva: 'I vow that in the next life, I will follow you in whatever you give. My son and my body, the Buddha now knows my intention. Kind one, please have compassion on me, grant my wish, and then you can have these flowers, otherwise, return the money to you.' The Bodhisattva immediately recalled his past lives, observing her previous actions, and discovered that she had been his wife for five hundred lifetimes. Therefore, the Bodhisattva agreed, happily taking the flowers. He was very pleased: 'Now I am weak, unable to go forward. Please allow me to entrust two flowers to offer to the Buddha.' At that moment, the Buddha arrived, surrounded by the king, ministers, people, elders, lay practitioners, and their families, in layers upon layers, thousands upon thousands. The Bodhisattva wanted to go forward to offer the flowers, but could not get close. The Buddha, knowing his intention, transformed the ground into mud, and the crowd parted to both sides, allowing the Bodhisattva to go forward. He scattered five flowers, which all remained in the air, forming a flower canopy, covering seventy miles. Two flowers stayed on the Buddha's two shoulders, as if growing from there.

。菩薩歡喜，布發著地：『愿尊蹈之。』佛言：『豈可蹈乎？』菩薩對曰：『唯佛能蹈！』佛乃蹈之，即住而笑，口中五色光出，離口七尺，分為兩分：一光繞佛三匝，光照三千大千剎土，莫不得所，還從頂入；一光下入十八地獄，苦痛一時得安。

「諸弟子白佛言：『佛不妄笑，愿說其意。』佛言：『汝等見此童子不？』『唯然已見。』世尊言：『此童子于無數劫，所學清凈，降心棄命，舍欲守空，不起不滅，無倚之慈，積德行愿，今得之矣！』

「佛告童子：『汝卻後百劫，當得作佛，名釋迦文(漢言能仁)如來、無所著、至真、等正覺，劫名波陀(漢言為賢)，世界名沙捊(漢言恐畏國土)，父名白凈，母名摩耶，妻名裘夷，子名羅云，侍者名阿難，右面弟子，名舍利弗，左面弟子，名摩訶目揵連，教化五濁世人，度脫十方，當如我也！』於是能仁菩薩，以得決言，踴躍歡喜疑解望止，㸌然無想，寂而入定，便逮清凈，不起法忍，即時身踴，懸在空中，去地七仞，從上來下，稽首佛足，便作沙門。

「佛說偈言：

「『汝當於是世，　　把草坐樹下， 　　戒力定慧力，　　降伏魔官屬。 　　汝行聖人場，　　打震甘露鼓， 　　愍念眾生故，　　續轉無上輪

現代漢語譯本：菩薩非常歡喜，將頭髮鋪在地上，說：『希望您能踩著我的頭髮走。』佛說：『這怎麼可以呢？』菩薩回答說：『只有佛才能踩！』於是佛就踩了上去，隨即停住腳步並笑了，口中發出五色光芒，離開口七尺，分為兩部分：一部分光圍繞佛身三圈，光芒照耀三千大千世界，所有眾生都得到利益，然後從佛的頭頂進入；另一部分光下入十八層地獄，使受苦的眾生一時得到安寧。 眾弟子問佛說：『佛不會無緣無故地笑，希望您能說出其中的原因。』佛說：『你們看見這個童子了嗎？』『是的，我們看見了。』世尊說：『這個童子在無數劫以來，所學清凈，放下執著，捨棄生命，拋棄慾望，守護空性，不生不滅，具有無所依恃的慈悲，積累功德，實踐誓願，今天終於得到了這樣的成就！』 佛告訴童子說：『你將在一百劫之後成佛，佛號為釋迦文（漢譯為能仁）如來、無所執著、至真、等正覺，劫名為波陀（漢譯為賢），世界名為沙捊（漢譯為恐怖國土），父親名為白凈，母親名為摩耶，妻子名為裘夷，兒子名為羅云，侍者名為阿難，右邊的弟子名為舍利弗，左邊的弟子名為摩訶目犍連，教化五濁世間的眾生，救度十方世界，將像我一樣！』於是能仁菩薩因為得到了佛的授記，歡喜踴躍，疑慮解除，希望止息，豁然進入無想狀態，寂靜入定，隨即獲得清凈，證得不起法忍，立刻身體騰空，懸在空中，離地七仞，從空中下來，向佛的腳稽首，然後就出家做了沙門。 佛說偈語道： 『你應當在這個世間， 拿著草坐在樹下， 以戒律、禪定、智慧的力量， 降伏魔王的眷屬。 你行走在聖人的道場， 敲響甘露的法鼓， 爲了憐憫眾生， 繼續轉動無上的法輪。』

English version: The Bodhisattva was overjoyed and spread his hair on the ground, saying, 'May you tread upon it.' The Buddha said, 'How can that be?' The Bodhisattva replied, 'Only the Buddha can tread upon it!' So the Buddha stepped on it, then stopped and smiled, and from his mouth came forth five-colored light, extending seven feet from his mouth, and dividing into two parts: one part of the light circled the Buddha three times, illuminating the three thousand great chiliocosms, so that all beings benefited, and then entered from the top of the Buddha's head; the other part of the light descended into the eighteen hells, bringing temporary peace to the suffering beings. The disciples asked the Buddha, 'The Buddha does not smile without reason, we wish you would explain the meaning.' The Buddha said, 'Do you see this child?' 'Yes, we have seen him.' The World Honored One said, 'This child, for countless kalpas, has studied purely, relinquished his mind and life, abandoned desires, guarded emptiness, neither arising nor ceasing, with unattached compassion, accumulated merit, and practiced vows, and today he has finally attained this achievement!' The Buddha told the child, 'You will become a Buddha after one hundred kalpas, with the name Shakyamuni (translated as 'Capable Sage') Tathagata, unattached, supremely true, perfectly enlightened, the kalpa will be named Bhadra (translated as 'Virtuous'), the world will be named Saha (translated as 'Land of Fear'), your father will be named Suddhodana, your mother will be named Maya, your wife will be named Gopa, your son will be named Rahula, your attendant will be named Ananda, your right-hand disciple will be named Sariputra, your left-hand disciple will be named Mahamoggallana, you will teach the beings of the five turbidities, and liberate the ten directions, just like me!' Thereupon, the Capable Sage Bodhisattva, having received the Buddha's prediction, rejoiced and leaped for joy, his doubts resolved, his hopes fulfilled, he suddenly entered a state of non-thought, silently entered samadhi, and immediately attained purity, realizing the non-arising of Dharma-kshanti, and his body immediately rose into the air, suspended seven fathoms above the ground, and descended from the air, bowed at the Buddha's feet, and then became a monk. The Buddha spoke in verse: 'You should in this world, Hold grass and sit under a tree, With the power of precepts, samadhi, and wisdom, Subdue the retinue of the demon king. You walk in the field of the sages, Beat the drum of sweet dew, Out of compassion for sentient beings, Continue to turn the unsurpassed wheel of Dharma.'

。 　　汝當於是世，　　善權無上慧， 　　九十六外道，　　皆令得法眼。 　　汝當於是世，　　慈哀行四恩， 　　施惠法甘露，　　滅除三毒病。』

「能仁菩薩，承事錠光，至於泥曰。奉戒清凈，守護正法，慈悲喜護，惠施仁愛，利人等利，救濟不惓，壽終上生兜術天上。欲救一切、攝度盲冥，從上來下，為轉輪王飛行皇帝，七寶導從。何等為七？一、金輪寶，二、神珠寶，三、玉女寶，四、典寶藏臣，五、典兵臣，六、紺馬寶珠髦鬣，七、白象寶珠髦尾。

「金輪寶者，輪有千輻，雕文刻鏤，眾寶填廁，光明洞達，絕日月光，當在王上；王心有念，輪則為轉，案行天下，須臾周匝，是故名為金輪寶也。神珠寶者，至二十九日月盡夜時，以珠懸于空中，在其國上，隨國大小，明照內外，如晝無異，是故名為神珠寶也。玉女寶者，其身冬則溫暖，夏則清涼，口中青蓮花香，身栴檀香，食自消化，無大小便利之患，亦無女人惡露不凈，發與身等，不長不短，不白不黑，不肥不瘦，是以名為玉女寶也。典寶藏臣者，王欲得金銀琉璃、水精摩尼、真珠珊瑚珍寶時，舉手向地，地出七寶向水，水出七寶向山，山出七寶向石，石出七寶，是故名為典寶藏臣也

『你應當在這個世間，善用無上的智慧，使九十六種外道，都能獲得法眼。 你應當在這個世間，以慈悲之心施行四種恩惠，施予甘露般的佛法，滅除貪嗔癡三毒的病患。』 『能仁菩薩，侍奉錠光佛，直至涅槃。奉持戒律清凈，守護正法，以慈悲喜捨之心護佑眾生，施予仁愛，利益他人如同利益自己，救濟眾生不感到疲倦，壽命終結後上升到兜率天。爲了救度一切眾生，攝受引導那些盲目無知的人，從天上降生到人間，成為轉輪王、飛行皇帝，有七寶相隨。哪七寶呢？一、金輪寶，二、神珠寶，三、玉女寶，四、典寶藏臣，五、典兵臣，六、紺馬寶珠髦鬣，七、白象寶珠髦尾。 『金輪寶，輪有千輻，雕刻著精美的紋飾，鑲嵌著各種珍寶，光明透徹，超越日月的光輝，在國王之上；國王心中有所想，輪就會轉動，巡視天下，頃刻之間就能周遊一圈，所以稱為金輪寶。神珠寶，在每月二十九日月盡的夜晚，將珠子懸掛在空中，在它的國家上空，隨著國家的大小，內外都照得如同白晝一樣，所以稱為神珠寶。玉女寶，她的身體冬天溫暖，夏天清涼，口中散發著青蓮花的香氣，身上散發著栴檀的香氣，食物能夠自行消化，沒有大小便的困擾，也沒有女人的污穢不凈，頭髮和身體一樣長，不長不短，不白不黑，不胖不瘦，所以稱為玉女寶。典寶藏臣，當國王想要得到金銀琉璃、水晶摩尼、珍珠珊瑚等珍寶時，只要向地面舉手，地面就會涌出七寶，向水中舉手，水中就會涌出七寶，向山中舉手，山中就會涌出七寶，向石頭舉手，石頭就會涌出七寶，所以稱為典寶藏臣。'

'You should, in this world, skillfully wield supreme wisdom, enabling all ninety-six heretical paths to attain the Dharma eye. You should, in this world, practice the four kindnesses with compassion, bestowing the nectar of Dharma, eradicating the diseases of the three poisons of greed, anger, and ignorance.' 'The Benevolent Bodhisattva, served Dipamkara Buddha, until Nirvana. Upholding pure precepts, protecting the true Dharma, with loving-kindness, compassion, joy, and equanimity, bestowing benevolence and love, benefiting others as oneself, tirelessly saving beings, upon death, ascended to the Tushita Heaven. To save all beings, to guide the blind and ignorant, descended from above, becoming a Wheel-Turning King, a flying emperor, accompanied by seven treasures. What are the seven? One, the Golden Wheel Treasure; two, the Divine Jewel Treasure; three, the Jade Maiden Treasure; four, the Treasure-Storing Minister; five, the Military Minister; six, the Dark Horse Treasure with jeweled mane; seven, the White Elephant Treasure with jeweled tail. 'The Golden Wheel Treasure, the wheel has a thousand spokes, carved with exquisite patterns, inlaid with various jewels, its light is clear and penetrating, surpassing the light of the sun and moon, it is above the king; when the king has a thought, the wheel will turn, surveying the world, in an instant it can travel around, therefore it is called the Golden Wheel Treasure. The Divine Jewel Treasure, on the night of the twenty-ninth of each month when the moon is gone, the jewel is suspended in the air, above its country, according to the size of the country, it illuminates both inside and outside as if it were daytime, therefore it is called the Divine Jewel Treasure. The Jade Maiden Treasure, her body is warm in winter and cool in summer, her mouth emits the fragrance of blue lotus flowers, her body emits the fragrance of sandalwood, food is digested automatically, she has no trouble with urination or defecation, nor does she have the uncleanliness of a woman's discharge, her hair is the same length as her body, neither long nor short, neither white nor black, neither fat nor thin, therefore she is called the Jade Maiden Treasure. The Treasure-Storing Minister, when the king desires gold, silver, lapis lazuli, crystal, mani jewels, pearls, coral, and other treasures, he simply raises his hand towards the ground, and the ground will yield seven treasures, he raises his hand towards the water, and the water will yield seven treasures, he raises his hand towards the mountain, and the mountain will yield seven treasures, he raises his hand towards the stone, and the stone will yield seven treasures, therefore he is called the Treasure-Storing Minister.'

。典兵臣者，王意欲得四種兵——馬兵、象兵、車兵、步兵——臣白王言：『欲得幾種兵？若千若萬，若至無數？』顧視之間，兵即已辦，行陣嚴整，是故名為典兵臣也。紺馬寶者，馬青紺色，髦鬣貫珠，揾摩洗刷，珠則墮落，須臾之間，更生如故；其珠鮮潔，又逾於前，鳴聲于遠聞一由旬，王時乘騎，案行天下，朝去暮還，亦不疲極，馬腳觸塵，皆成金沙，是故名為紺馬寶也。白象寶者，色白紺目，七肢平跱，力過百象，髦尾貫珠，既鮮且潔，口有六牙，牙七寶色；若王乘時，一日之中，周遍天下，朝往暮返，不勞不疲，若行渡水，水不搖動，足亦不濡，是故名為白象寶也。

「爾時人民，壽八萬四千歲，後宮婇女，各八萬四千，王有千子，仁慈勇武，一人當千，聖王治正，戒德十善，教授人民，天下太平，風雨順時，五穀熟成，食之少病，味若甘露，氣力豐盛，唯有七病：一者寒、二者熱、三者饑、四者渴、五者大便、六者小便，七者意所欲。聖王壽盡，又升梵天，為梵天王。上為天帝，下為聖主，各三十六反，終而復始，欲度人故，隨時而出。

「菩薩勤苦，經歷三阿僧祇劫，劫垂欲盡，愍傷一切，輪轉無際，為眾生故，投身喂餓虎，勇猛精進，超逾九劫

現代漢語譯本：掌管兵事的臣子，國王想要得到四種兵——馬兵、象兵、車兵、步兵——臣子稟告國王說：『想要得到多少種兵？是千是萬，還是多到數不清？』 只是看一眼的功夫，軍隊就已經準備完畢，行列整齊，所以被稱為掌管兵事的臣子。紺馬寶，馬的顏色是青紺色，鬃毛和頸毛上串著珍珠，擦拭洗刷時，珍珠會掉落，但一會兒的功夫，又會像原來一樣長出來；那些珍珠鮮艷潔凈，比之前更勝一籌，馬的鳴叫聲能傳到一由旬遠的地方，國王騎著它，巡視天下，早晨出發，傍晚返回，也不會感到疲憊，馬蹄觸碰到的塵土，都會變成金沙，所以被稱為紺馬寶。白象寶，顏色是白色，眼睛是紺色，七肢平穩站立，力量超過百頭大象，鬃毛和尾巴上串著珍珠，既鮮艷又潔凈，口中有六顆牙齒，牙齒是七寶的顏色；如果國王乘坐它，一天之內，可以周遊天下，早晨出發，傍晚返回，不會勞累也不會疲憊，如果行走渡水，水不會搖動，腳也不會濕，所以被稱為白象寶。 那時的人民，壽命有八萬四千歲，後宮的嬪妃，各有八萬四千人，國王有千個兒子，仁慈勇敢，一個能抵得上千人，聖王治理國家公正，遵守十善戒律，教導人民，天下太平，風調雨順，五穀豐收，吃了之後很少生病，味道像甘露一樣，力氣充沛，只有七種病：一是寒冷，二是炎熱，三是飢餓，四是口渴，五是大便，六是小便，七是心有所欲。聖王壽命終結后，又升到梵天，成為梵天王。上為天帝，下為聖主，各三十六次，循環往復，爲了度化世人，隨時出現。 菩薩勤奮刻苦，經歷了三個阿僧祇劫，劫數將要結束時，憐憫傷感一切眾生，在無盡的輪迴中，爲了眾生，投身餵養飢餓的老虎，勇猛精進，超越了九個劫數。

English version: The minister in charge of the army, the king wished to have four kinds of troops—cavalry, elephant troops, chariot troops, and infantry—the minister reported to the king, 『How many kinds of troops do you wish to have? Thousands, tens of thousands, or countless?』 In the blink of an eye, the army was ready, with ranks in perfect order, hence he was called the minister in charge of the army. The Azure Horse Treasure, the horse was azure in color, its mane and forelock were strung with pearls, when wiped and washed, the pearls would fall off, but in a moment, they would grow back as before; the pearls were bright and clean, even more so than before, its neigh could be heard a yojana away, when the king rode it, he could inspect the world, leaving in the morning and returning in the evening, without feeling tired, the dust touched by the horse's hooves would turn into gold sand, hence it was called the Azure Horse Treasure. The White Elephant Treasure, it was white in color with azure eyes, its seven limbs stood steadily, its strength surpassed a hundred elephants, its mane and tail were strung with pearls, both bright and clean, it had six tusks, the tusks were the color of the seven treasures; if the king rode it, in one day, he could travel around the world, leaving in the morning and returning in the evening, without feeling tired or weary, if it walked across water, the water would not ripple, and its feet would not get wet, hence it was called the White Elephant Treasure. At that time, the people lived for 84,000 years, the palace concubines each numbered 84,000, the king had a thousand sons, who were kind and brave, one could match a thousand men, the holy king governed justly, observed the ten precepts of good conduct, taught the people, the world was peaceful, the weather was favorable, the five grains were abundant, eating them caused little illness, their taste was like sweet dew, their strength was abundant, there were only seven ailments: one was cold, two was heat, three was hunger, four was thirst, five was defecation, six was urination, and seven was desire. When the holy king's life ended, he ascended to the Brahma heaven, becoming the Brahma king. He was the heavenly emperor above and the holy ruler below, each for thirty-six cycles, endlessly repeating, to save people, he would appear at any time. The Bodhisattva diligently practiced, going through three asamkhya kalpas, as the kalpa was about to end, he felt compassion for all beings, in the endless cycle of rebirth, for the sake of all beings, he threw himself to feed a hungry tiger, with courage and diligence, he surpassed nine kalpas.

。能仁菩薩，於九十一劫，修道德、學佛意，行六度無極——佈施、持戒、忍辱、精進、一心、智慧——善權方便，慈悲喜護，育養眾生，如視赤子，承事諸佛，積德無限，累劫勤苦，通十地行，在一生補處，功成志就，神智無量。期運之至，當下作佛，于兜術天上，興四種觀，觀視土地，觀視父母，生何國中，教化之宜先當度誰？白凈王者，是吾累世所生之父，拘利剎帝有二女，時在後園池中沐浴，菩薩舉手指言：『是吾世世所生母也，當往就生。』時有五百梵志，皆有五神通，飛過宮城，不能得度，驚而相謂：『吾等神足，石壁皆過，因何等故，今不得度？』梵志師言：『汝見此二女不？一女當生三十二相大人；一女當生三十相人。是其威神，令吾等失神足。』是時音聲，普聞天下。

「是時白凈王，歡喜踴躍，貪得飛行皇帝來生其家，即便求索娉迎為妻。迦夷衛者，三千日月萬二千天地之中央也，過去來今諸佛，皆生此地。

菩薩降身品第二

「於是能仁菩薩，化乘白象，來就母胎。用四月八日，夫人沐浴，涂香著新衣畢，小如安身，夢見空中有乘白象，光明悉照天下，彈琴鼓樂，絃歌之聲，散花燒香，來詣我上，忽然不現

現代漢語譯本：能仁菩薩，在九十一劫的時間裡，修習道德，學習佛的意旨，實踐六度波羅蜜——佈施、持戒、忍辱、精進、禪定、智慧——善巧方便，以慈悲喜捨之心護佑、養育眾生，如同看待自己的孩子一樣。他侍奉諸佛，積累了無量的功德，經歷了無數劫的勤苦修行，通達了十地菩薩的修行境界，達到了一生補處的地位，功德圓滿，智慧無邊。時機成熟，他即將成佛。在兜率天之上，他興起四種觀察：觀察將要降生的土地，觀察自己的父母，將要出生在哪個國家，以及應該先度化哪些眾生？他看到凈飯王，是他累世的父親；拘利剎帝有兩個女兒，當時正在後花園的池塘中沐浴。菩薩舉起手指說：『她們是我世世的母親，我應當去投生。』當時有五百位婆羅門，都具有五種神通，他們飛過宮城，卻無法通過，感到驚訝，互相說道：『我們有神通，連石壁都能穿過，為什麼現在卻無法通過？』婆羅門的老師說：『你們看到那兩個女子了嗎？一個女子將要生下具有三十二種大丈夫相的人，另一個女子將要生下具有三十種大丈夫相的人。是她們的威神之力，使我們失去了神通。』這時，這個訊息傳遍了天下。 這時，凈飯王歡喜雀躍，渴望能有飛行皇帝降生到自己家中，於是就去求親，迎娶她們為妻。迦毗羅衛城，是三千日月世界一萬二千天地宇宙的中心，過去、現在、未來的諸佛，都誕生於此地。 菩薩降生品第二 於是，能仁菩薩化身為乘坐白象的形象，來到母親的胎中。在四月八日，夫人沐浴完畢，塗上香料，穿上新衣后，感到身體輕安。她夢見空中有一頭乘坐白象，光明照耀天下，彈奏琴瑟，歌聲悠揚，散發著鮮花和香氣，來到她的上方，忽然消失不見。

English version: The Bodhisattva of Great Compassion, over ninety-one kalpas, cultivated morality, studied the Buddha's teachings, and practiced the six paramitas—generosity, discipline, patience, diligence, concentration, and wisdom—skillfully using expedient means, with compassion, joy, and equanimity, nurturing and raising all beings as if they were his own children. He served all Buddhas, accumulated immeasurable merit, endured countless kalpas of diligent practice, mastered the ten stages of Bodhisattva practice, reached the position of a 'one-life-away' Bodhisattva, his merits were complete, and his wisdom was boundless. When the time was right, he was about to become a Buddha. In the Tushita Heaven, he initiated four kinds of observation: observing the land where he would descend, observing his parents, which country he would be born into, and who he should first liberate. He saw King Suddhodana, who was his father in many past lives; and the two daughters of the Koliya Kshatriya, who were bathing in the pond in the back garden. The Bodhisattva raised his finger and said, 'They are my mothers in many past lives, I should go and be born there.' At that time, there were five hundred Brahmins, all with five supernatural powers, who flew over the palace walls but could not pass through, and were surprised, saying to each other, 'We have supernatural powers, we can even pass through stone walls, why can't we pass through now?' The Brahmin teacher said, 'Did you see those two women? One woman will give birth to a person with thirty-two major marks of a great man; the other woman will give birth to a person with thirty major marks of a great man. It is their majestic power that has caused us to lose our supernatural powers.' At this time, this news spread throughout the world. At this time, King Suddhodana was overjoyed, hoping that a flying emperor would be born into his family, so he sought to marry them as his wives. Kapilavastu was the center of the three thousand sun-moon worlds and the twelve thousand universes, where all Buddhas of the past, present, and future are born. Chapter Two: The Bodhisattva's Descent Then, the Bodhisattva of Great Compassion transformed into a white elephant and came to his mother's womb. On the eighth day of the fourth month, the queen finished bathing, applied fragrant oils, and put on new clothes, feeling light and at ease. She dreamed that in the sky there was a white elephant, its light illuminating the world, playing musical instruments, singing melodious songs, scattering flowers and incense, coming to her above, and then suddenly disappearing.

。夫人驚寤，王即問曰：『何故驚動？』夫人言：『向于夢中，見乘白象者，空中飛來，彈琴鼓樂，散花燒香，來在我上，忽不復現，是以驚覺。』王意恐懼心為不樂，便召相師隨若那，佔其所夢。相師言：『此夢者，是王福慶，聖神降胎，故有是夢。生子處家，當爲轉輪飛行皇帝；出家學道，當得作佛，度脫十方。』王意歡喜。於是夫人，身意和雅，而說偈言：

「『今我所懷胎，　　必是摩訶薩， 　　淫邪嫉恚止，　　身心清凈安。 　　心常樂佈施，　　持戒忍精進， 　　定意入三昧，　　智慧廣度人。 　　觀察大王身，　　敬如父以兄， 　　瞻愍人民類，　　亦如己赤子。 　　疾病醫藥療，　　飢寒施衣食， 　　憐貧敬尊老，　　樂令生老滅。 　　諸在獄閉系，　　毒苦愁怖惱， 　　愿王加大慈，　　一時赦罪過。 　　今我不欲聞，　　世俗音樂聲， 　　志趣山林宴，　　清凈寂默定。』

「於是粟散諸小國王，聞大王夫人有娠，皆來朝賀，各以金銀珍寶衣被花香，敬心奉貢稱吉，無量夫人，舉手攘之，不欲勞煩。自夫人懷妊，天獻眾味，補益精氣，自然飽滿，不復饗王廚

現代漢語譯本 夫人從睡夢中驚醒，國王立刻問她：『你為什麼驚慌？』夫人說：『剛才在夢中，我看見一個乘著白象的人，從空中飛來，彈著琴，敲著鼓，散著花，燒著香，來到我的上方，忽然就不見了，因此驚醒。』國王感到恐懼，心中不快，就召來相師隨若那，占卜她所做的夢。相師說：『這個夢是國王的福氣，是聖神降臨投胎，所以才有這樣的夢。如果生下的孩子在家，將會成為轉輪飛行皇帝；如果出家修道，將會成佛，普度十方眾生。』國王聽了非常高興。於是夫人，身心平和，就說了偈語： 『現在我懷的胎兒，一定是摩訶薩， 淫慾、邪念、嫉妒、嗔恨都會停止，身心清凈安寧。 內心常常樂於佈施，持守戒律，忍辱精進， 心意安定進入禪定，用智慧廣度眾生。 觀察大王的身軀，像尊敬父親和兄長一樣， 關愛憐憫人民，也像對待自己的孩子一樣。 對疾病給予醫藥治療，對飢寒給予衣食， 憐憫貧窮，尊敬年長者，樂於讓眾生擺脫生老病死。 那些被關在監獄裡的人，遭受痛苦、憂愁、恐懼和煩惱， 希望大王能施加慈悲，一時赦免他們的罪過。 現在我不願意聽到世俗的音樂聲， 只想去山林中宴樂，追求清凈寂靜的禪定。』 於是，各個小國的國王，聽說大王的夫人懷孕了，都來朝賀，各自帶著金銀珍寶、衣服、花香，恭敬地進貢，表示吉祥，無數的夫人，舉手推辭，不願勞煩。自從夫人懷孕后，上天獻上各種美味，補充她的精氣，自然就飽了，不再吃國王的御膳。

English version The queen awoke with a start, and the king immediately asked, 'Why are you so startled?' The queen said, 'Just now in my dream, I saw someone riding a white elephant, flying from the sky, playing the zither and drums, scattering flowers and burning incense, coming above me, and then suddenly disappearing, which is why I woke up in fright.' The king felt fear and displeasure, so he summoned the soothsayer Suiruo Na to interpret her dream. The soothsayer said, 'This dream is a blessing for the king, it is a holy spirit descending to be conceived, which is why you had this dream. If the child born stays at home, he will become a wheel-turning flying emperor; if he leaves home to study the Way, he will become a Buddha, liberating all beings in the ten directions.' The king was overjoyed. Then the queen, with a peaceful mind and body, spoke in verse: 'The child I now carry in my womb, must be a Mahasattva, Lust, evil thoughts, jealousy, and hatred will cease, and my body and mind will be pure and peaceful. My heart is always happy to give, to uphold the precepts, to endure and be diligent, My mind is settled and enters samadhi, using wisdom to liberate all beings. Observing the king's body, I respect him as I would my father and elder brother, Caring for and pitying the people, as if they were my own children. Providing medicine for the sick, and food and clothing for the hungry and cold, Pitying the poor, respecting the elderly, and wishing to free all beings from birth, old age, sickness, and death. Those who are imprisoned, suffering pain, sorrow, fear, and distress, I hope the king will show great compassion and pardon their offenses at once. Now I do not wish to hear the sounds of worldly music, I only desire to feast in the mountains and forests, seeking pure and silent meditation.' Then, the kings of various small states, hearing that the great king's queen was pregnant, all came to pay their respects, each bringing gold, silver, precious jewels, clothing, flowers, and incense, respectfully offering them as auspicious gifts. Countless ladies waved their hands, not wanting to be bothered. Since the queen became pregnant, heaven offered various delicacies to replenish her essence, and she was naturally full, no longer eating the king's royal cuisine.

。十月已滿太子身成，到四月七日，夫人出遊，過流民樹下，眾花開化、明星出時，夫人攀樹枝，便從右脅生墮地。行七步，舉手而言：『天上天下，唯我為尊。三界皆苦，吾當安之。』應時天地大動，三千大千剎土莫不大明。釋梵四王與其官屬，諸龍、鬼神、閱叉、揵陀羅、阿須倫，皆來侍衛。有龍王兄弟，一名迦羅，二名郁迦羅，左雨溫水，右雨冷泉，釋梵摩持天衣裹之，天雨花香，彈琴鼓樂，薰香燒香，搗香澤香，虛空側塞。夫人抱太子，乘交龍車，幢幡伎樂，導從還宮。

「王聞太子生，心懷喜躍，即與大眾、百官群臣、梵志、居士長者、相師，俱出往迎。王馬足觸地，五百伏藏，一時發出，海行興利，於時集至梵志相師，普稱萬歲，即名太子，號為悉達(漢言財吉)。王見釋梵四王、諸天龍神彌滿空中，敬心肅然，不識下馬禮太子。時未至城門，路側神廟一國所宗，梵志相師咸言：『宜將太子禮拜神像。』即抱入廟，諸神形像，皆悉顛覆。梵志相師、一切大眾皆言：『太子實神實妙，威德感化，天神歸命。』咸稱太子，號天中天

現代漢語譯本：十個月后，太子在母胎中成熟，到了四月七日，夫人外出遊玩，經過流民樹下時，正值百花盛開、啟明星出現之際，夫人攀著樹枝，便從右脅生下太子，墜落到地上。太子走了七步，舉起手說：『天上天下，唯我最尊貴。三界充滿苦難，我應當使之安樂。』話音剛落，天地劇烈震動，三千大千世界都變得光明無比。釋提桓因、梵天、四大天王及其部屬，以及諸龍、鬼神、夜叉、乾闥婆、阿修羅，都前來侍衛。有龍王兄弟，一個叫迦羅，一個叫郁迦羅，從左邊降下溫水，從右邊降下冷泉，釋提桓因和梵天拿著天衣包裹太子，天空中降下花雨和香氣，奏響琴瑟鼓樂，薰香、燒香、搗香、澤香，香氣瀰漫虛空。夫人抱著太子，乘坐交龍車，在幢幡和伎樂的引導下，返回宮殿。 國王聽說太子誕生，心中充滿喜悅，立即與大眾、百官群臣、婆羅門、居士長者、相師一同前去迎接。國王的馬蹄觸地，五百處伏藏同時涌出，海上的商船也紛紛前來，聚集到這裡。婆羅門和相師都高呼萬歲，並給太子取名為悉達（漢譯為財吉）。國王看到釋提桓因、梵天、四大天王以及諸天龍神充滿天空，心中敬畏，不敢下馬，而是直接向太子行禮。當時還沒到城門，路旁有一座神廟，是全國所崇拜的，婆羅門和相師都說：『應該把太子抱進去禮拜神像。』於是就把太子抱入廟中，所有的神像都倒塌了。婆羅門、相師和所有大眾都說：『太子真是神聖奇妙，威德感化，天神都歸順於他。』都稱太子為天中天。

English version: After ten months, the prince was fully developed in his mother's womb. On the seventh day of the fourth month, the queen went out for a stroll. When she passed under the Plaksa tree, as the flowers bloomed and the morning star appeared, she grasped a branch and gave birth to the prince from her right side, who fell to the ground. He walked seven steps, raised his hand, and declared, 'Above and below the heavens, I alone am the most honored. The three realms are full of suffering, and I shall bring them peace.' At that moment, the earth shook violently, and the three thousand great chiliocosms were illuminated. Indra, Brahma, the Four Heavenly Kings, and their retinues, along with dragons, ghosts, yakshas, gandharvas, and asuras, all came to attend him. Two dragon king brothers, named Kala and Ukala, rained warm water from the left and cool water from the right. Indra and Brahma wrapped the prince in celestial garments, and the sky rained flowers and fragrances. Music was played on lutes and drums, and incense was burned and ground, filling the air with perfume. The queen held the prince and rode in a chariot drawn by dragons, with banners and music leading the way, returning to the palace. The king, upon hearing of the prince's birth, was filled with joy. He immediately went out to greet him with the masses, officials, Brahmins, lay elders, and fortune-tellers. When the king's horse's hooves touched the ground, five hundred hidden treasures emerged simultaneously, and merchant ships from the sea gathered there. The Brahmins and fortune-tellers all shouted 'Long live!' and named the prince Siddhartha (which translates to 'wealthy auspicious' in Chinese). The king, seeing Indra, Brahma, the Four Heavenly Kings, and the celestial dragons filling the sky, was filled with reverence and did not dismount but instead bowed to the prince. Before reaching the city gate, there was a temple by the roadside, revered by the entire nation. The Brahmins and fortune-tellers said, 'The prince should be taken to worship the deities.' So they carried the prince into the temple, and all the statues of the gods fell over. The Brahmins, fortune-tellers, and all the people said, 'The prince is truly divine and wondrous, his virtue is so powerful that even the gods submit to him.' They all called the prince 'The Lord of the Heavens.'

。

「於是還宮，天降瑞應，三十有二：一者、地為大動丘墟皆平，二者、道巷自凈臭處更香，三者、國界枯樹皆生花葉，四者、苑園自然生奇甘果，五者、陸地生蓮花大如車輪，六者、地中伏藏悉自發出，七者、中藏寶物開現精明，八者、篋笥衣被被在柁架，九者、眾川萬流停住澄清，十者、風霽云除空中清明，十一者、天為四面細雨澤香，十二者、明月神珠懸于殿堂，十三者、宮中火燭為不復用，十四者、日月星辰皆住不行，十五、沸星下現侍太子生，十六、天梵寶蓋彌覆宮上，十七、八方之神奉寶來獻，十八、天百味飯自然在前，十九、寶甕萬口懸盛甘露，二十、天神牽七寶交露車至，二十一、五百白象子自然羅在殿前，二十二、五百白師子子從雪山出羅住城門，二十三、天諸婇女現伎女肩上，二十四、諸龍王女繞宮而住，二十五、天萬玉女把孔雀拂現宮墻上，二十六、天諸婇女持金瓶盛香汁列住空中侍，二十七、天樂皆下同時俱作，二十八、地獄皆休毒痛不行，二十九、毒蟲隱伏吉鳥翔鳴，三十、漁獵怨惡一時慈心，三十一、境內孕婦生者悉男，聾盲瘖啞、癃殘百疾，皆悉除愈，三十二、樹神人現低首禮侍。當此之時，十六大國，莫不雅奇嘆未曾有

現代漢語譯本 『於是回到宮中，上天降下祥瑞的徵兆，共有三十二種：第一，大地劇烈震動，丘陵都變得平坦；第二，道路巷陌自動變得乾淨，臭穢之處都散發出香氣；第三，國境內的枯樹都長出花葉；第四，園林中自然生長出奇異的甘甜果實；第五，陸地上生長出像車輪一樣大的蓮花；第六，地中埋藏的寶藏都自動顯露出來；第七，庫房中的寶物都顯現出光芒；第八，箱子里的衣服被子都自動掛在架子上；第九，所有的河流都停止流動，變得清澈；第十，風停雲散，天空變得清明；第十一，天空四面降下細雨，散發著香氣；第十二，明月神珠懸掛在宮殿之上；第十三，宮中的火燭不再需要使用；第十四，太陽、月亮和星辰都停止執行；第十五，彗星出現，預示著太子誕生；第十六，天上的梵天寶蓋覆蓋在宮殿之上；第十七，八方的神靈奉獻寶物前來；第十八，天上的百味佳餚自然出現在面前；第十九，上萬個寶甕懸掛著盛滿甘露；第二十，天神牽著七寶交織的露車來到；第二十一，五百隻白色的小象自然排列在殿前；第二十二，五百隻白色的小獅子從雪山出來，排列在城門；第二十三，天上的眾多仙女出現在伎女的肩上；第二十四，眾多的龍王女兒圍繞著宮殿居住；第二十五，天上的萬名玉女手持孔雀拂塵，出現在宮墻上；第二十六，天上的眾多仙女手持金瓶盛著香汁，排列在空中侍奉；第二十七，天上的音樂同時響起；第二十八，地獄中的痛苦都停止了；第二十九，毒蟲隱藏起來，吉祥的鳥兒在空中飛翔鳴叫；第三十，打漁狩獵的人都生起了慈悲之心；第三十一，境內懷孕的婦女生的都是男孩，聾子、瞎子、啞巴、殘疾和各種疾病都痊癒了；第三十二，樹神顯現出來，低頭行禮侍奉。在這個時候，十六個大國，沒有不驚奇讚歎，認為這是前所未有的事情。'

English version 'Then, returning to the palace, the heavens bestowed auspicious signs, thirty-two in total: first, the earth shook greatly, and all hills became level; second, the roads and alleys became clean by themselves, and foul places emitted fragrance; third, the withered trees within the kingdom all sprouted flowers and leaves; fourth, the gardens naturally produced strange and sweet fruits; fifth, lotuses as large as chariot wheels grew on the land; sixth, hidden treasures in the earth all revealed themselves; seventh, the treasures in the storehouses shone brightly; eighth, clothes and quilts in chests were automatically placed on racks; ninth, all rivers and streams stopped flowing and became clear; tenth, the wind ceased and clouds dispersed, the sky became clear; eleventh, fine rain fell from all directions, emitting fragrance; twelfth, a bright moon pearl hung above the palace hall; thirteenth, the palace lamps were no longer needed; fourteenth, the sun, moon, and stars all stopped moving; fifteenth, a comet appeared, heralding the birth of the prince; sixteenth, a heavenly Brahma canopy covered the palace; seventeenth, gods from eight directions came to offer treasures; eighteenth, heavenly delicacies appeared naturally before them; nineteenth, ten thousand treasure urns hung, filled with sweet dew; twentieth, heavenly beings led a jeweled chariot to the palace; twenty-first, five hundred white elephant calves naturally lined up before the hall; twenty-second, five hundred white lion cubs emerged from the snowy mountains and lined up at the city gates; twenty-third, heavenly maidens appeared on the shoulders of female entertainers; twenty-fourth, the daughters of the dragon kings surrounded the palace; twenty-fifth, ten thousand heavenly jade maidens held peacock feather dusters and appeared on the palace walls; twenty-sixth, heavenly maidens held golden vases filled with fragrant juice, standing in the air to serve; twenty-seventh, heavenly music played simultaneously; twenty-eighth, the pains of hell ceased; twenty-ninth, poisonous insects hid, and auspicious birds soared and sang; thirtieth, those who fished and hunted developed compassionate hearts; thirty-first, pregnant women within the kingdom all gave birth to boys, and the deaf, blind, mute, crippled, and those with all kinds of diseases were all healed; thirty-second, tree spirits appeared, bowing their heads in service. At this time, the sixteen great kingdoms were all amazed and marveled, considering it unprecedented.'

。

「於是香山有道士名阿夷，中夜覺天地大動，觀見光明暉赫非常，山中有花，名優曇缽，花中自然生師子王，墮地便行七步，舉頭而吼，面四十里，其中飛鳥走獸、蜎飛蚑行蠕動之類，莫不懾伏。阿夷念言：『世間有佛，應現此瑞。今世五濁盛惡，何故有此吉祥瑞應？』天曉飛到迦維衛國，未及國城，四十里外，忽然落地。心甚驚喜：『此必有佛，於我無疑。』步詣宮門，門監白王：『阿夷在門。』王愕然曰：『阿夷常飛，今者何故在門求通？』王即出禮拜迎，澡洗沐浴，施新衣服，問訊：『今日臨顧，勞屈尊聖！』阿夷答言：『聞大王夫人生太子，故來瞻省。』敕其內人，抱太子出。侍女白言：『太子疲懈，始得安眠。』阿夷喜悅，便說偈言：

「『大雄常自覺，　　覺諸不覺者， 　　歷劫無睡臥，　　豈當眠寐乎？』

「於是侍女，抱太子出，欲以太子向阿夷禮。阿夷便驚起，前禮太子足。國王及群臣，見國師阿夷敬禮太子，心便悚然，益知至尊，即頭面禮太子足。阿夷猛力，回伏百壯士，方抱太子，筋骨委震，見奇相三十二、八十種好，身如金剛，殊妙難量，悉如秘讖，必當成佛，於我無疑，淚下哽咽悲不能言。時王惶怖請問：『太子有不祥乎？吉兇愿告，幸勿有難

於是，香山有個道士名叫阿夷，半夜醒來，感覺天地劇烈震動，看到光明非常耀眼。山中有一種花，名叫優曇缽，花中自然生出一隻獅子王，落地后便走了七步，抬頭吼叫，聲音傳遍四十里，其中飛鳥走獸、昆蟲爬行動物等，無不感到恐懼而伏地。阿夷心想：『世間有佛，應該會顯現這種祥瑞。現在世道五濁惡世，為何會有這種吉祥的瑞應？』天亮后，他飛到迦維衛國，還沒到城門，在四十里外就忽然落地。他心中非常驚喜：『這裡必定有佛，我對此毫無疑問。』他走到宮門，門衛稟告國王：『阿夷在門外。』國王驚訝地說：『阿夷常常飛行，今天為何在門外求見？』國王立即出來迎接，洗漱沐浴，換上新衣服，問候道：『今天您光臨，真是勞駕尊駕了！』阿夷回答說：『聽說大王夫人誕下太子，所以前來瞻仰。』國王命令內侍抱太子出來。侍女稟告說：『太子疲憊，剛剛睡著。』阿夷高興地說偈語： 『大雄常自覺，　　覺諸不覺者， 　　歷劫無睡臥，　　豈當眠寐乎？』 於是，侍女抱太子出來，想讓太子向阿夷行禮。阿夷卻驚起，上前禮拜太子的腳。國王和群臣看到國師阿夷都敬禮太子，心中感到敬畏，更加知道太子至尊，也紛紛跪拜太子的腳。阿夷用盡全力，能降伏百名壯士，抱起太子時，卻感到筋骨震顫，看到太子有三十二種奇相、八十種好，身體如同金剛，殊勝美妙難以衡量，都如秘密的預言一樣，必定會成佛，對此我毫無疑問，他流著眼淚，哽咽著說不出話來。這時，國王惶恐地問道：『太子有什麼不祥嗎？吉兇請您告知，希望不要有什麼災難。』

Then, there was a Taoist named Ayi in Xiangshan. In the middle of the night, he awoke and felt the earth and sky shake violently. He saw an extremely bright light. In the mountains, there was a flower called Udumbara. From the flower, a lion king was naturally born. Upon landing, it took seven steps, raised its head and roared, its voice reaching forty miles. All the birds, beasts, insects, and crawling creatures were terrified and prostrated. Ayi thought, 'If there is a Buddha in the world, this auspicious sign should appear. Now that the world is full of the five turbidities and evils, why is there such an auspicious sign?' At dawn, he flew to Kapilavastu. Before reaching the city gate, he suddenly landed forty miles away. He was very happy, thinking, 'There must be a Buddha here, I have no doubt about it.' He walked to the palace gate, and the gatekeeper reported to the king, 'Ayi is at the gate.' The king was surprised and said, 'Ayi usually flies, why is he seeking an audience at the gate today?' The king immediately came out to greet him, washed and bathed, changed into new clothes, and asked, 'Your visit today is truly an honor!' Ayi replied, 'I heard that the queen gave birth to a prince, so I came to pay my respects.' The king ordered the attendants to bring the prince out. The maid reported, 'The prince is tired and has just fallen asleep.' Ayi was pleased and recited a verse: 'The Great Hero is always self-aware, awakening those who are not aware, Having never slept or rested through countless eons, how could he be sleeping?' Then, the maid brought the prince out, intending to have the prince bow to Ayi. However, Ayi was startled and stepped forward to bow at the prince's feet. The king and his ministers, seeing that the national teacher Ayi was bowing to the prince, felt awe in their hearts and knew that the prince was supreme. They also knelt and bowed at the prince's feet. Ayi, who was strong enough to subdue a hundred warriors, felt his bones tremble when he held the prince. He saw the prince's thirty-two extraordinary marks and eighty minor marks, his body like diamond, so wonderful and immeasurable, all as the secret prophecies foretold, that he would surely become a Buddha. He had no doubt about it. Tears streamed down his face, and he was choked with emotion. At this time, the king asked in fear, 'Is there anything ominous about the prince? Please tell us whether it is good or bad, and we hope there will be no disaster.'

。』阿夷自抑制，即便說偈言：

「『今生大聖人，　　除世諸災患， 　　傷我自無福，　　七日當命終。 　　不見神變化，　　說法雨世間， 　　今與太子別，　　是故自悲泣。』 　　太子舉手言：　　『五道十方人， 　　吾當儘教化，　　皆令得其所。 　　本我意所愿，　　當度薩和薩， 　　一人不得道，　　吾不入泥洹。』

「於是阿夷喜，重禮太子足。白凈王怖止歡喜，而說偈言：

「『太子有何相？　　當何治於世？ 　　愿為一一說，　　諸相有何福？』

「時阿夷以偈答王言：

「『今觀太子身，　　金色堅固志， 　　無上金剛杵，　　舂破淫慾山。 　　大人相滿具，　　足下安平趾， 　　居國常平治，　　出家等正覺。 　　手足輪相現，　　其好有千輻， 　　是故轉法輪，　　得佛三界尊。 　　鹿腨而龍髀，　　隱相陰馬藏， 　　觀者無有厭，　　是故法清凈。 　　纖長手臂指，　　軟掌鞔中里， 　　是故法久長，　　千歲在世教。 　　皮毛柔軟細，　　右旋不受塵， 　　金色鉤鎖骨，　　是故伏外道。 　　方身師子臆，　　旋轉不阿曲， 　　平住手過膝，　　是故一切禮

現代漢語譯本 阿夷自我剋制，即便如此還是說了偈語： 『今生出現偉大的聖人，能消除世間一切災難， 可惜我沒有福分，七日後就要命終。 不能親眼見到神聖的變化，聽聞佛法甘露普降世間， 今日要與太子分別，因此我悲傷哭泣。』 太子舉起手說：『五道十方的人們， 我將盡力教化他們，使他們都能得到歸宿。 這是我本來的願望，要度化一切眾生， 如果有一個人沒有得道，我就不入涅槃。』 於是阿夷歡喜，再次禮拜太子的腳。凈飯王既害怕又歡喜，於是說了偈語： 『太子有什麼樣的相貌？將如何治理世間？ 希望你一一說明，這些相貌有什麼樣的福德？』 這時，阿夷用偈語回答國王說： 『現在看太子的身體，金色且意志堅定， 如同無上的金剛杵，能摧毀淫慾之山。 大人之相圓滿具足，腳底平穩安放， 在國中能常保太平，出家則能證得正覺。 手足有輪相顯現，其紋路有千輻， 因此能轉動法輪，成為佛陀，三界至尊。 小腿如鹿般纖細，大腿如龍般粗壯， 隱秘的性器官如馬陰藏， 觀看的人不會感到厭倦，因此佛法清凈。 手臂纖長手指細，手掌柔軟且飽滿， 因此佛法能長久流傳，教化世間千年。 面板毛髮柔軟細膩，毛髮右旋不沾染塵埃， 金色骨骼如鉤鎖相連，因此能降伏外道。 身體方正如獅子胸膛，旋轉時不會彎曲， 站立時雙手過膝，因此一切眾生都應禮敬。

English version Ayi restrained himself, and even so, spoke in verse: 'The great sage is born in this life, to eliminate all disasters in the world, It's a pity I have no merit, and will die in seven days. I cannot witness the divine transformations, nor hear the Dharma rain showering the world, Today I must part with the prince, therefore I weep with sorrow.' The prince raised his hand and said: 'The people of the five paths and ten directions, I will do my best to teach them, so that they may all find their place. This is my original wish, to liberate all beings, If even one person does not attain enlightenment, I will not enter Nirvana.' Then Ayi was delighted, and bowed again at the prince's feet. King Suddhodana was both fearful and joyful, and spoke in verse: 'What are the prince's features? How will he govern the world? I wish you would explain them one by one, what blessings do these features bring?' At this time, Ayi answered the king in verse: 'Now looking at the prince's body, it is golden and his will is firm, Like the supreme vajra, it can crush the mountain of lust. The marks of a great man are complete, his feet are placed flat and steady, In the kingdom, he will always maintain peace, and upon leaving home, he will attain perfect enlightenment. The wheel marks appear on his hands and feet, with a thousand spokes, Therefore, he will turn the Dharma wheel, and become the Buddha, the honored one of the three realms. His calves are slender like a deer, his thighs are strong like a dragon, His hidden sexual organ is like a horse's sheath, Those who look upon him will not tire, therefore the Dharma is pure. His arms are slender and his fingers are thin, his palms are soft and full, Therefore, the Dharma will last long, teaching the world for a thousand years. His skin and hair are soft and fine, his hair spirals to the right and does not gather dust, His golden bones are linked like hooks and chains, therefore he can subdue the heretics. His body is square like a lion's chest, it does not bend when turning, When standing, his hands reach past his knees, therefore all beings should pay him homage.'

。 　　身有七處滿，　　千子力當敵， 　　菩薩宿作行，　　是故無怨惡。 　　口含四十齒，　　方白而齊平， 　　甘露法率眾，　　是故有七寶。 　　頰車如師子，　　四牙萬字現， 　　佛德現天下，　　是故豐三世。 　　味味次第味，　　所食識其味， 　　是以設法味，　　施與於一切。 　　廣舌如蓮華，　　出口覆其面， 　　是故種種音，　　受者如甘露。 　　語聲哀鸞音，　　誦經過梵天， 　　是故說法時，　　身安意得定。 　　眼相紺青色，　　世世慈心觀， 　　是故天人類，　　視佛無有厭。 　　頂特生肉髻，　　髮色紺琉璃， 　　欲度一切故，　　是以法隆盛。 　　面光如滿月，　　色像花初開， 　　是以眉間毫，　　白凈如明珠。』

「於是王深知其能相，為起四時殿，春、秋、冬、夏。各自異處，于其殿前列種甘果樹，樹間七寶浴池，池中奇花，色色各異，譬如天花，水類之鳥，數十百種，宮城牢固，七寶樓觀懸鈴幡幢，門戶開閉，聲聞四十里，選五百妓女，擇取溫雅禮儀備者，供養娛樂，育養太子。太子生日，國中八萬四千長者，生子悉男，八萬四千廄馬生駒，其一特異，毛色絕白，髦鬣貫珠，以是之故，名為騫特

現代漢語譯本 身上有七處飽滿，擁有千子般的力量足以匹敵敵人，菩薩前世修行善行，因此沒有怨恨和邪惡。 口中含有四十顆牙齒，方正潔白且排列整齊，用甘露般的佛法引導眾人，因此擁有七寶。 臉頰像獅子一樣飽滿有力，四顆牙齒上顯現著萬字紋，佛的德行顯現於天下，因此福澤綿延三世。 品嚐食物時能依次辨別各種味道，所吃的食物都能知曉其滋味，因此能宣講佛法之味，施予一切眾生。 舌頭寬廣如蓮花，伸出時可以覆蓋整個面部，因此能發出種種美妙的聲音，聽者如飲甘露。 說話的聲音像哀婉的鸞鳥鳴叫，誦經的聲音能傳到梵天，因此說法時，身心安穩，意念堅定。 眼睛的顏色像紺青色，世世代代都用慈悲的目光注視眾生，因此天人和人類，看佛都不會感到厭倦。 頭頂自然隆起肉髻，頭髮的顏色像紺青色的琉璃，爲了度化一切眾生，因此佛法得以興盛。 面容的光澤像滿月一樣皎潔，容貌像初開的花朵一樣嬌艷，因此眉間的白毫，潔白如明珠。 於是國王深深地瞭解了太子的才能和相貌，為他建造了四季宮殿，春、秋、冬、夏各有不同的居所。在宮殿前種植各種甘甜的果樹，樹間有七寶浴池，池中開著各種奇花，像天上的花朵一樣，水鳥有數十上百種。宮城堅固，七寶樓閣上懸掛著鈴鐺和幡幢，門戶的開閉，聲音能傳到四十里外。挑選了五百名溫文爾雅、禮儀周全的人，來供養娛樂，撫養太子。太子出生時，國內八萬四千位長者都生了兒子，八萬四千匹馬都生了小馬駒，其中有一匹特別的，毛色純白，鬃毛上串著珍珠，因此被命名為騫特。

English version His body has seven full parts, with the strength of a thousand sons to match any foe. The Bodhisattva practiced good deeds in past lives, therefore he has no resentment or evil. His mouth contains forty teeth, square, white, and evenly aligned. He guides the masses with the nectar of Dharma, therefore he possesses the seven treasures. His cheeks are like a lion's, with swastikas appearing on his four teeth. The Buddha's virtue manifests in the world, therefore his blessings extend through three lifetimes. He tastes flavors in sequence, recognizing the taste of what he eats. Therefore, he establishes the flavor of Dharma, bestowing it upon all. His tongue is broad like a lotus, covering his face when extended. Therefore, he produces various sounds, which are received like nectar. His voice is like the mournful cry of a luan bird, his chanting surpasses the Brahma heavens. Therefore, when he preaches, his body is at peace and his mind is focused. His eyes are the color of dark blue, observing the world with compassion in every life. Therefore, gods and humans never tire of looking at the Buddha. A fleshy protuberance naturally grows on the top of his head, his hair is the color of dark blue lapis lazuli. To liberate all beings, therefore the Dharma flourishes. The light of his face is like a full moon, his appearance is like a flower just blooming. Therefore, the white hair between his eyebrows is as pure as a bright pearl. Then the king deeply understood his ability and appearance, and built four seasonal palaces for him, spring, autumn, winter, and summer, each in a different location. In front of the palaces, various sweet fruit trees were planted, and among the trees were seven-treasure bathing pools, with various exotic flowers, like heavenly flowers, and dozens or hundreds of kinds of water birds. The palace was fortified, with seven-treasure pavilions hanging bells and banners, the opening and closing of the doors could be heard forty miles away. Five hundred people were selected, those who were gentle and well-mannered, to serve and entertain, and to raise the prince. On the prince's birthday, eighty-four thousand elders in the country all had sons, and eighty-four thousand horses all had foals, one of which was special, with pure white fur and pearls strung on its mane, and was therefore named Qian Te.

。廄生白象，八萬四千，其一白象，七肢平跱，髦尾貫珠，口有六牙，是故名為白象之寶。白馬給乘，奴名車匿。

「太子生七日，其母命終，以懷天師功德大故，生忉利天，封受自然。太子在宮，不樂憒鬧，志思閑燕。王問侍女：『太子樂乎？』侍女白言：『供養伎樂，不失時節，觀省太子，不以歡樂。』王用愁憂，即召群臣：『阿夷相言，必成佛道。以何方便，使太子留，令無道志。』有一臣言：『唯教書䟽，用系志意。』即與其仆五百人俱，共詣師門。師聞太子至，即出拜迎。太子問言：『此為何人？』臣言：『是國教書師也。』太子問言：『閻浮提書凡有六十四種，即數書名，今用何書，以相教示？』梵志惶怖，答太子言：『六十四種，己所未聞，唯持二書，以教人民。即時歸命，愿赦不及。』

試藝品第三

「於是太子，與諸官屬，即回還宮。至年十七，妙才益顯，晝夜憂思，未曾歡樂，常念出家。王問其仆：『太子云何？』其仆答言：『太子日日憂悴，未嘗歡樂。』王復愁憂召諸群臣：『太子憂思，今當如何？』有一臣言：『令習兵馬。』或言：『當習手搏射御。』或言：『當令案行國界，使觀施為，散諸意思。』有一臣言：『太子已大，宜當娶妻以回其志

現代漢語譯本：馬廄里出生了八萬四千頭白象，其中一頭白象，七肢平穩站立，鬃毛和尾巴上都串著珍珠，嘴裡有六顆牙齒，因此被稱為白象之寶。白馬用來乘坐，奴僕名叫車匿。 太子出生七天後，他的母親就去世了，因為她懷有天師的功德，所以轉生到忉利天，自然而然地享受福報。太子在宮中，不喜歡喧鬧，一心向往清靜。國王問侍女：『太子快樂嗎？』侍女回答說：『供奉的歌舞音樂，沒有錯過時辰，觀察太子的神情，他並不快樂。』國王為此憂愁，就召集大臣們說：『阿夷相士說，太子必定會成佛。用什麼辦法，才能讓太子留下來，不讓他有出家的念頭？』有一位大臣說：『不如教他讀書寫字，用以拴住他的心意。』於是就和他的五百個僕人一起，去拜訪老師。老師聽說太子來了，就出來迎接。太子問道：『這個人是誰？』大臣說：『是國家的教書老師。』太子問道：『閻浮提的書籍總共有六十四種，請說出書名，現在用哪種書來教我？』梵志驚慌失措，回答太子說：『六十四種書，我從未聽說過，我只掌握兩種書，用來教導人民。』隨即跪地求饒，希望太子赦免他的無知。 試藝品第三 於是太子，和各位官員，就返回宮中。到了十七歲，他的才華更加顯露，日夜憂愁思慮，從未感到快樂，常常想著出家。國王問他的僕人：『太子怎麼樣了？』僕人回答說：『太子每天都憂愁憔悴，從未感到快樂。』國王再次憂愁，召集各位大臣說：『太子憂愁思慮，現在該怎麼辦？』有一位大臣說：『讓他學習兵法騎射。』有的說：『應當學習徒手搏鬥和射箭駕車。』有的說：『應當讓他巡視國境，讓他看看百姓的施政作為，以此來分散他的心思。』有一位大臣說：『太子已經長大，應該娶妻來改變他的志向。』

English version: In the stable were born eighty-four thousand white elephants, one of which, with its seven limbs standing evenly, its mane and tail adorned with pearls, and six teeth in its mouth, was therefore named the Treasure of the White Elephant. A white horse was provided for riding, and the servant was named Channa. Seven days after the prince was born, his mother passed away. Because she had accumulated great merit as a heavenly teacher, she was reborn in the Trayastrimsa Heaven, where she naturally received blessings. The prince, residing in the palace, disliked the noise and sought tranquility. The king asked the maids, 'Is the prince happy?' The maids replied, 'The music and dances are provided without fail, but observing the prince, he does not appear joyful.' The king, worried, summoned his ministers, saying, 'The soothsayer Asita has said that the prince will surely become a Buddha. What means can we use to keep the prince here and prevent him from seeking the path of renunciation?' One minister suggested, 'Let us teach him to read and write, to occupy his mind.' So, along with five hundred servants, they went to visit the teacher. Upon hearing of the prince's arrival, the teacher came out to greet him. The prince asked, 'Who is this person?' The minister replied, 'He is the kingdom's teacher of writing.' The prince asked, 'There are sixty-four kinds of writing in Jambudvipa. Please name them. Which script will you use to teach me?' The Brahmin, terrified, replied to the prince, 'I have never heard of sixty-four kinds. I only know two kinds, which I use to teach the people.' He immediately prostrated himself, begging for forgiveness for his ignorance. Chapter Three: The Trial of Skills Thereupon, the prince, along with his officials, returned to the palace. By the age of seventeen, his talent had become even more apparent. Day and night, he was filled with worry and contemplation, never experiencing joy, and constantly thinking of leaving home. The king asked his servant, 'How is the prince?' The servant replied, 'The prince is daily becoming more worried and distressed, never experiencing joy.' The king, again worried, summoned his ministers, saying, 'The prince is filled with worry and contemplation. What should we do?' One minister suggested, 'Let him learn military arts.' Another said, 'He should learn hand-to-hand combat, archery, and chariot driving.' Another said, 'He should tour the kingdom, observe the administration, and thus distract his mind.' One minister said, 'The prince is already grown. He should marry to change his mind.'

。』王為太子，採擇名女，無可意者。有小國王，名須波佛(漢言善覺)，有女名裘夷，端正皎潔天下少雙，八國諸王，皆為子求，悉不與之。白凈王聞即召善覺，而告之曰：『吾為太子，娉取卿女。』善覺答言：『今女有母，及諸群臣國師梵志，當卜所宜，別自啟白。』

「善覺歸國，愁憂不樂，絕不飲食。女即問王：『體力不安？何故不樂？』父言：『坐汝令吾憂耳。』女言：『云何為我？』父言：『聞諸國王來求索汝，吾皆不許。今白凈王，為太子求汝，若不許者，恐見誅罰，適欲與者，諸國怨結。以是之故，令吾憂戚！』女言：『愿父安意，此事易耳。我卻七日，自處出門。』善覺聽之，表白凈王：『女即七日，自出求處國中勇武技術最勝者，爾乃為之。』白凈王念：『太子處宮，未曾所習，今欲試藝，當如何乎？』

「至其時日，裘夷從五百侍女，詣國門上，諸國術士，普皆雲集，觀最妙技禮樂備者，我乃應之。王敕群臣，當齣戲場觀諸技術。王語優陀：『汝告太子：「為爾娶妻，當現奇藝。」』優陀受教往告太子：『王為娶妻，令試禮樂，宜就戲場。』太子即與優陀、難陀、調達、阿難等五百人，執持禮樂射藝之具，當出城門，安置一象，當其城門，決有力者

現代漢語譯本：『國王立太子，挑選名門閨秀，但沒有中意的。有個小國王，名叫須波佛（漢譯為善覺），他有個女兒名叫裘夷，容貌端莊美麗，世間少有，八個國家的國王都想娶她為妻，但都被拒絕了。白凈王聽說后，就召見善覺，對他說：『我為太子，要娶你的女兒。』善覺回答說：『現在女兒有母親，還有各位大臣、國師、婆羅門，應當占卜一下是否合適，再另行稟告。』 善覺回到國家，憂愁不樂，不吃不喝。女兒就問國王：『您身體不適嗎？為什麼不高興？』父親說：『都是因為你才讓我憂愁。』女兒說：『為什麼因為我呢？』父親說：『聽說各國王都來求娶你，我都沒答應。現在白凈王為太子求娶你，如果不答應，恐怕會遭到懲罰，如果答應，又會與各國結怨。因此，我才憂愁！』女兒說：『愿父親安心，這件事很容易解決。我過七天，自己出門擇婿。』善覺聽了，就稟告白凈王：『女兒將在七天後，自己出門尋找國內勇武技術最強的人，才嫁給他。』白凈王心想：『太子在宮中，從未習武，現在要比試技藝，該怎麼辦呢？』 到了約定的日子，裘夷帶著五百名侍女，來到城門，各國的術士都聚集在那裡，觀看最精妙的技藝，禮樂完備的人，她才答應嫁給他。國王命令群臣，到戲場觀看各種技藝。國王對優陀說：『你告訴太子：「爲了給你娶妻，要展示奇特的技藝。」』優陀領命去告訴太子：『國王要為你娶妻，要比試禮樂，應該去戲場。』太子就和優陀、難陀、調達、阿難等五百人，拿著禮樂射箭的器具，準備出城門，在城門處安置了一頭大象，誰能有力氣

English version: 'The king made his son the crown prince and selected noble ladies, but none pleased him. There was a small king named Subuddha (translated as Good Awareness), who had a daughter named Qiu Yi. She was so beautiful and graceful that she was unmatched in the world. Kings from eight countries all sought her hand in marriage, but she refused them all. When King Suddhodana heard of this, he summoned Subuddha and said to him, 『I want to marry your daughter for my son, the crown prince.』 Subuddha replied, 『My daughter has a mother, as well as ministers, a national teacher, and Brahmins. We should consult the omens to see if it is suitable, and then I will report back.』 Subuddha returned to his kingdom, worried and unhappy, and refused to eat or drink. His daughter asked him, 『Are you unwell? Why are you so unhappy?』 Her father said, 『It is because of you that I am worried.』 His daughter asked, 『Why because of me?』 Her father said, 『I have heard that kings from various countries have come to seek your hand in marriage, and I have refused them all. Now King Suddhodana is seeking you for his son, the crown prince. If I refuse, I fear we will be punished, and if I agree, we will incur the resentment of other countries. That is why I am worried!』 His daughter said, 『Father, please be at ease. This matter is easily resolved. In seven days, I will go out myself to choose a husband.』 Subuddha agreed and reported to King Suddhodana, 『My daughter will go out in seven days to find the most courageous and skilled man in the country, and she will marry him.』 King Suddhodana thought, 『The crown prince has been in the palace and has never practiced martial arts. Now he has to compete in skills, what should we do?』 When the appointed day arrived, Qiu Yi, accompanied by five hundred maids, went to the city gate. Scholars from various countries gathered there to watch the most exquisite skills. She would agree to marry the one who was most skilled and had mastered the rituals and music. The king ordered his ministers to go to the arena to watch the various skills. The king said to Udai, 『Tell the crown prince, 「To marry you a wife, you must display extraordinary skills.」』 Udai obeyed and went to tell the crown prince, 『The king wants to marry you a wife, and you must compete in rituals and music. You should go to the arena.』 The crown prince, along with Udai, Nanda, Devadatta, Ananda, and five hundred others, carrying the instruments for rituals, music, and archery, prepared to go out of the city gate. They placed an elephant at the city gate, and whoever had the strength

。調達先出，見象塞門，叉之一拳，應時即死。難陀尋至，牽著道側。太子後來，問其仆曰：『誰抂殺象？』答言：『調達殺之！』『誰復移者？』答言：『難陀！』菩薩慈仁，徐前接象，舉擲城外，像即還穌更生如故。

「調達到場，撲眾力士，莫能當者，諸名勇力，皆為摧辱。王問其仆：『誰為勝者？』答言：『調達。』王告難陀：『汝與調達二人相撲。』難陀受教即撲，調達頓躄悶絕，以水灌之，有頃乃穌。王復問言：『誰為勝者？』其仆答言：『難陀得勝。』王告難陀：『與太子決。』難陀白王：『兄如須彌，難陀如芥子，實非其類。』拜謝而退。

「復以射決，先安鐵鼓，十里置一，至於七鼓，諸名射者，其箭力勢，不及一鼓，調達放發，徹一中二，難陀徹二，箭貫三鼓，其餘藝士，無能及者。太子前射，挽弓皆折，無可手者。告其仆曰：『吾先祖有弓，今在天廟，汝取持來。』即往取弓，二人乃勝，令與眾人無能舉者。太子張弓，弓聲如雷。傳與大眾，莫能引者。太子攬牽彈弓之聲，聞四十里，彎弓放箭，徹過七鼓，再發穿鼓入地，泉水涌出，三發貫鼓著鐵圍山，一切眾會嘆未曾有。諸來決藝，悉皆受折慚辱而去

現代漢語譯本：提婆達多先出來，看見大象堵在門口，就用拳頭打了一下，大象立刻就死了。難陀隨後趕到，把大象拖到路邊。太子後來到了，問他的僕人說：『是誰打死了大象？』僕人回答說：『是提婆達多打死的！』『又是誰把大象移開的？』僕人回答說：『是難陀！』菩薩心地慈悲仁愛，慢慢走上前去，把大象舉起來扔到城外，大象立刻就復活了，和原來一樣。 現代漢語譯本：提婆達多來到比武場，摔倒了許多力士，沒有人能抵擋他，那些有名的勇士都被他打敗了。國王問他的僕人說：『誰是勝者？』僕人回答說：『是提婆達多。』國王告訴難陀說：『你和提婆達多兩個人摔跤。』難陀接受命令就摔跤，提婆達多立刻就倒地昏迷了，用水澆他，過了一會兒才甦醒過來。國王又問說：『誰是勝者？』他的僕人回答說：『是難陀得勝。』國王告訴難陀說：『和太子比試。』難陀對國王說：『哥哥像須彌山一樣高大，難陀像芥子一樣渺小，實在不是一個等級的。』於是拜謝退下了。 現代漢語譯本：又用射箭來決定勝負，先安放鐵鼓，每隔十里放一個，一共放了七個鼓，那些有名的射手，他們的箭的力量，連一個鼓都射不穿，提婆達多射箭，射穿了一個鼓，又射中了第二個鼓，難陀射箭，射穿了兩個鼓，箭貫穿了第三個鼓，其餘的藝人，沒有能比得上的。太子上前射箭，拉弓都斷了，沒有能用的弓。告訴他的僕人說：『我先祖有一把弓，現在在天廟裡，你去拿來。』僕人就去取弓，這把弓兩個人才能舉起來，讓眾人舉，沒有人能舉起來。太子張開弓，弓的聲音像雷一樣。傳給眾人，沒有人能拉開。太子拉弓的聲音，傳到四十里外，彎弓射箭，射穿了七個鼓，再射一箭，穿過鼓射入地下，泉水涌了出來，第三箭貫穿鼓射到鐵圍山，所有在場的人都驚歎從未見過。那些來比試技藝的人，都失敗了，感到慚愧羞辱地離開了。

English version: Devadatta came out first, saw an elephant blocking the gate, and punched it once, and the elephant died immediately. Nanda arrived later and dragged the elephant to the side of the road. The prince arrived later and asked his servant, 'Who killed the elephant?' The servant replied, 'Devadatta killed it!' 'And who moved the elephant?' The servant replied, 'Nanda!' The Bodhisattva, with a compassionate heart, slowly stepped forward, lifted the elephant, and threw it outside the city, and the elephant immediately revived, just as before. English version: Devadatta came to the arena and wrestled many strongmen, none of whom could withstand him. All the famous warriors were defeated by him. The king asked his servant, 'Who is the victor?' The servant replied, 'Devadatta.' The king told Nanda, 'You and Devadatta wrestle.' Nanda accepted the order and wrestled, and Devadatta immediately fell to the ground unconscious. Water was poured on him, and after a while, he woke up. The king asked again, 'Who is the victor?' His servant replied, 'Nanda is the victor.' The king told Nanda, 'Compete with the prince.' Nanda said to the king, 'My brother is as great as Mount Sumeru, and Nanda is as small as a mustard seed, they are not in the same class.' He bowed and withdrew. English version: They then decided the winner by archery. First, they placed iron drums, one every ten miles, for a total of seven drums. The famous archers, their arrows did not have the power to penetrate even one drum. Devadatta shot an arrow, piercing one drum and hitting the second. Nanda shot an arrow, piercing two drums, and the arrow went through the third drum. None of the other artists could match him. The prince stepped forward to shoot, but the bow broke, and there was no bow he could use. He told his servant, 'My ancestor had a bow, which is now in the heavenly temple, go and get it.' The servant went to get the bow, which took two people to lift. When they asked the crowd to lift it, no one could. The prince drew the bow, and the sound of the bow was like thunder. He passed it to the crowd, but no one could draw it. The sound of the prince drawing the bow was heard forty miles away. He bent the bow and shot an arrow, piercing all seven drums. He shot another arrow, which went through the drum and into the ground, and a spring of water gushed out. The third arrow pierced the drum and hit the Iron Mountain. Everyone present was amazed, having never seen anything like it. Those who came to compete in the arts all failed and left feeling ashamed and humiliated.

。

「復有力人王，最於後來，壯健非常勇猛絕世，謂調達、難陀為不足擊，當與太子共決技耳。被辱去者，審呼能報，踴躍歡喜，語力人王：『卿之雄杰世無當者，決力取勝，必自如意。』皆隨從還，觀與太子決于勝負。調達、難陀奮其威武，便前欲擊。太子止言：『此非為人，大力魔王耳。卿不能制，必受其辱。吾自當之。』父王聞此，念太子幼，深為愁怖；諸來觀者，謂勝太子。時力人王，踏地勇起，奮臂舉手，前撮太子，太子應時，接撲著地，地為大動。眾會重辱，散去忽滅。太子殊勝，椎鐘擊鼓，彈琴歌頌，騎乘還宮。

「優陀語善覺言：『太子技藝，事事殊特。卿女裘夷，今為所在？』善覺答言：『從五百侍女在城門上。』優陀白太子言：『宜現奇特。』太子脫身珠瓔，欲遙擲之。優陀言：『眾女大多，今擲與誰？』太子言：『珠瓔著頸則是其人。』尋便擲珠，即著裘夷。一切眾女，皆稱：『妙哉！甚為奇特，世之希有。』於是善覺，嚴辦送女，詣太子宮，眾伎侍從，凡二萬人，晝夜娛樂，絕世之音。太子志意，不以為歡，常欲棄捨，靜修道業，濟度眾生。

「王問其仆：『太子迎妃以來，意志云何？』仆答王言：『憂思不樂，身體羸瘦，轉不如前

『後來又出現一位力大無比的國王，他極其強壯，勇猛絕世，認為提婆達多和難陀都不值得一擊，他要和太子比試技藝。』那些被羞辱離開的人，確信他能報仇，都歡欣鼓舞，對力王說：『您的雄偉傑出世上無人能比，比試力量取勝，必定如您所愿。』他們都跟隨返回，觀看他和太子比試勝負。提婆達多和難陀奮起威武，就要上前攻擊。太子制止他們說：『此人不是普通人，而是大力魔王。你們不能制服他，必定會受辱。我自會應付。』父王聽到這話，想到太子年幼，深感憂愁害怕；那些前來觀看的人，都認為太子會輸。這時，力王跺地躍起，揮舞手臂，上前抓取太子，太子應時接住他，將他摔在地上，大地為之震動。眾人感到再次受辱，紛紛散去，瞬間消失。太子取得殊勝，敲鐘擊鼓，彈琴歌唱，騎著馬返回宮殿。 『優陀對善覺說：『太子的技藝，事事都非常特殊。你的女兒裘夷，現在在哪裡？』善覺回答說：『她和五百名侍女在城門上。』優陀對太子說：『應該展現奇特之處。』太子脫下身上的珠瓔，想要遙擲出去。優陀說：『眾女很多，現在要擲給誰？』太子說：『珠瓔戴在誰的脖子上，誰就是那個人。』隨即擲出珠瓔，正好戴在裘夷的脖子上。所有女子都稱讚說：『太妙了！真是奇特，世所罕見。』於是善覺，準備好送女兒，前往太子宮，眾伎侍從，共有兩萬人，日夜娛樂，奏出絕世的音樂。太子心意，並不以此為樂，常常想要拋棄這一切，靜心修行，救度眾生。 『國王問他的僕人：『太子迎娶妃子以來，意志如何？』僕人回答國王說：『他憂愁不樂，身體消瘦，越來越不如以前了。』

'Then there was another powerful king, extremely strong, with unparalleled courage, who considered Devadatta and Nanda not worth fighting. He wanted to compete with the prince in skills. Those who had been humiliated and left, confident that he could avenge them, were all excited and said to the powerful king, 'Your magnificence is unmatched in the world. If you compete in strength, victory will surely be yours.' They all followed him back to watch him compete with the prince. Devadatta and Nanda, displaying their might, were about to attack. The prince stopped them, saying, 'This is not an ordinary person, but a powerful demon king. You cannot subdue him, and you will surely be humiliated. I will handle it myself.' The father king, hearing this, was deeply worried and afraid, thinking of the prince's youth. Those who came to watch all thought the prince would lose. At this moment, the powerful king stomped the ground and leaped up, waving his arms, and reached out to grab the prince. The prince immediately caught him and threw him to the ground, causing the earth to shake. The crowd felt humiliated again and scattered, disappearing in an instant. The prince achieved a great victory, ringing bells and drums, playing music, and riding back to the palace.' 'Uda said to Shanjue, 'The prince's skills are extraordinary in every way. Where is your daughter, Qiuyi, now?' Shanjue replied, 'She is on the city gate with five hundred maids.' Uda said to the prince, 'You should display something extraordinary.' The prince took off his pearl necklace, intending to throw it far away. Uda said, 'There are many women, who should you throw it to?' The prince said, 'Whoever the necklace lands on, that is the one.' He then threw the necklace, and it landed directly on Qiuyi's neck. All the women exclaimed, 'Wonderful! It is truly extraordinary, and rare in the world.' Thereupon, Shanjue prepared to send his daughter to the prince's palace, with twenty thousand musicians and attendants, entertaining day and night with unparalleled music. The prince's mind was not pleased by this, and he often wanted to abandon it all, to quietly cultivate the path and save all beings.' 'The king asked his servant, 'Since the prince married the princess, how is his will?' The servant replied to the king, 'He is worried and unhappy, his body is thin, and he is becoming worse than before.'

。』王心愁憂，即召群臣：『太子不悅，當如之何？』諸臣議言：『宜復娉娶，增其伎樂。』儻能回志，樂於世間，即復為娉妙女，一名眾稱味，二名常樂意。其一夫人者，二萬婇女，三夫人者，凡有六萬婇女，端正妙好，天女無異。王問裘夷：『太子今有六萬婇女，伎樂供養，太子寧樂乎？』答言：『太子夙夜專精志道，不思欲樂。』王聞憂慘，召諸群臣復共議言：『今供太子，盡世珍奇，而故專志未曾歡樂。必如阿夷言乎？』諸臣答言：『六萬婇女，極世之樂，不以為歡，宜使出遊觀于治政，以散道意。』

修行本起經卷上 大正藏第 03 冊 No. 0184 修行本起經

修行本起經卷下

後漢西域三藏竺大力共康孟詳譯

遊觀品第三

「於是王告太子：『當行遊觀。』太子念言：『久在深宮，思欲出遊，審得所愿。』王敕國中，太子當出，嚴整道巷，灑掃燒香，懸繒幡蓋，務令鮮潔。太子導從，千乘萬騎，始出東城門，時首陀會天，名難提和羅，欲令太子速疾出家，救濟十方三毒火然，愿雨法水，以滅毒火

現代漢語譯本：國王心中憂愁，就召集大臣們說：『太子不高興，該怎麼辦呢？』大臣們商議說：『應該再次娶妻，增加歌舞伎樂。』如果能回心轉意，喜歡世俗享樂，就再為他娶美麗的女子，一個名叫眾稱味，一個名叫常樂意。一位夫人有兩萬名宮女，三位夫人共有六萬名宮女，容貌端正美好，與天女無異。國王問裘夷：『太子現在有六萬名宮女，歌舞伎樂供養，太子難道高興嗎？』裘夷回答說：『太子早晚專心致志于道，不思念享樂。』國王聽了更加憂愁，召集大臣們再次商議說：『現在供給太子，用盡世間珍奇，而他仍然專心於道，不曾歡樂。難道真像阿夷說的那樣嗎？』大臣們回答說：『六萬名宮女，是世間極致的享樂，他都不覺得快樂，應該讓他出游，看看治理國家的情況，以此來分散他的道心。』 於是國王告訴太子：『你應當出遊觀光。』太子心想：『長久待在深宮，想出去遊玩，現在終於如願了。』國王命令國內，太子將要出行，要整頓道路，灑掃焚香，懸掛綵帶幡蓋，務必使之鮮艷潔凈。太子率領隨從，千輛車馬，浩浩蕩蕩地從東城門出發。這時，首陀會天，名叫難提和羅，想要讓太子儘快出家，救濟十方被貪嗔癡三毒之火燃燒的眾生，希望降下法雨，熄滅毒火。

English version: The king was worried and summoned his ministers, saying, 'The prince is unhappy, what should we do?' The ministers discussed and said, 'We should marry him again and increase his entertainment.' If he can change his mind and enjoy worldly pleasures, then we will marry him beautiful women again, one named 'Praised by All' and the other named 'Always Happy'. One wife has twenty thousand palace maids, and three wives have a total of sixty thousand palace maids, with beautiful and upright appearances, no different from celestial maidens. The king asked Qiu Yi, 'Now the prince has sixty thousand palace maids and entertainment, is the prince happy?' Qiu Yi replied, 'The prince is devoted to the path day and night, and does not think of pleasure.' The king was even more worried upon hearing this, and summoned the ministers again to discuss, saying, 'Now we provide the prince with all the world's treasures, but he is still devoted to the path and has never been happy. Is it really as A Yi says?' The ministers replied, 'Sixty thousand palace maids are the ultimate worldly pleasure, and he does not find joy in it. We should let him go out and observe the governance of the country, to distract his mind from the path.' Then the king told the prince, 'You should go out for sightseeing.' The prince thought, 'I have been in the deep palace for a long time, and I want to go out and play. Now my wish has finally come true.' The king ordered the country that the prince was about to go out, and to tidy up the roads, sweep and burn incense, hang colorful banners and canopies, and make sure they were bright and clean. The prince led his entourage, with thousands of carriages and horses, and set off from the east gate of the city. At this time, the Suddhavasa heaven, named Nandivara, wanted the prince to quickly leave home, to save all beings in the ten directions who were burning with the fire of greed, anger, and ignorance, and hoped to rain down the Dharma to extinguish the poisonous fire.

。難提和羅，化作老人，踞于道傍，頭白齒落，皮緩面皺，肉消脊僂，支節萎曲，眼淚鼻涕，涎出相屬，上氣肩息，身色黧黑，頭手疣掉，軀體戰懾，惡露自出，坐臥其上。太子問言：『此為何人？』天神寤仆，仆言：『老人。』『何等為老？』曰：『夫老者，年耆根熟，形變色衰，氣微力竭，食不消化，骨節慾離，坐起須人，目冥耳聾，便旋即忘，言輒悲哀，余命無幾，故謂之老。』太子嘆曰：『人生於世，有此老患，愚人貪愛，何可樂者？物生於春，秋冬悴枯，老至如電，身安足恃。』即說偈言：

「『老則色衰，　　病無光澤， 　　皮緩肌縮，　　死命近促。 　　老則形變，　　喻如故車， 　　法能除苦，　　宜以力學。 　　命欲日夜盡，　　及時可勤力， 　　世間諦非常，　　莫惑墮冥中。 　　當學燃意燈，　　自練求智慧， 　　離垢勿染污，　　執燭觀道地。』

「於是太子，即回車還，愍傷一切，有此太患，憂思不樂。王問其仆：『太子出遊，何故速還？』其仆答言：『道逢老人，傷念不樂。』還宮愁思，數年小差，復欲出遊。王敕國中，太子當出，禁諸臭穢，莫在道側。於是太子，駕乘出城南門

現代漢語譯本：難提和羅，化作老人的模樣，蹲坐在路旁，頭髮花白牙齒脫落，面板鬆弛面容皺紋，肌肉消瘦脊背彎曲，四肢關節萎縮彎曲，眼淚鼻涕，口水不斷流出，氣喘吁吁，身體顏色發黑，頭手長滿疣子，身體顫抖，污穢之物不斷流出，坐在或躺在上面。太子問道：『這是什麼人？』天神化作的僕人回答說：『是老人。』『什麼是老？』回答說：『所謂老，就是年紀大了，根基衰老，外形改變顏色衰敗，氣息微弱力氣耗盡，吃東西難以消化，骨頭關節快要散開，坐下或站起需要別人幫助，眼睛昏花耳朵失聰，剛做過的事情轉眼就忘，說話總是悲傷，剩下的壽命不多了，所以叫做老。』太子嘆息道：『人生在世，有這樣的衰老之患，愚蠢的人貪戀愛慾，有什麼值得快樂的呢？萬物在春天生長，秋冬凋零枯萎，衰老來得像閃電一樣快，身體怎麼能依靠呢？』於是說了偈語： 『衰老使容顏衰退，疾病使人失去光澤，面板鬆弛肌肉萎縮，死亡的期限臨近。衰老使形體改變，就像破舊的車輛，佛法能夠消除痛苦，應該努力學習。生命日夜都在消逝，應該及時努力，世間萬物都不是永恒的，不要迷惑而墮入黑暗之中。應當學習點燃智慧的燈，自我修煉追求智慧，遠離污垢不要被污染，執著明燈觀察真理之地。』 於是太子，就返回宮中，憐憫一切眾生，都有這樣的衰老之患，憂愁思慮不快樂。國王問他的僕人：『太子出遊，為什麼這麼快就回來了？』他的僕人回答說：『在路上遇到了老人，傷心難過所以不快樂。』回到宮中憂愁思慮，過了幾年稍微好了一些，又想出游。國王命令國內，太子要出遊，禁止一切污穢之物，不要出現在道路兩旁。於是太子，駕著車從南門出城。

English version: Nanti and Luo transformed into old men, squatting by the roadside, their hair white and teeth fallen out, their skin loose and faces wrinkled, their muscles emaciated and backs hunched, their limbs withered and bent, tears and snot, saliva constantly flowing, panting for breath, their bodies dark in color, their heads and hands covered in warts, their bodies trembling, foul discharge constantly flowing out, sitting or lying on it. The prince asked, 'Who are these people?' The heavenly being, disguised as a servant, replied, 'They are old men.' 'What is old age?' He replied, 'Old age is when one's years are advanced, one's roots are withered, one's form changes and color fades, one's breath is weak and strength exhausted, one's food is difficult to digest, one's bones and joints are about to separate, one needs help to sit or stand, one's eyes are dim and ears deaf, one forgets things immediately, one's words are always sad, and one's remaining life is short, therefore it is called old age.' The prince sighed, 'People are born into this world, and suffer from this affliction of old age, foolish people are greedy for love and desire, what is there to be happy about? Things grow in spring, and wither and decay in autumn and winter, old age comes like lightning, how can the body be relied upon?' Then he spoke a verse: 'Old age makes beauty fade, sickness makes one lose luster, skin loosens and muscles shrink, the time of death draws near. Old age changes the form, like an old broken cart, the Dharma can remove suffering, one should strive to learn. Life is passing day and night, one should strive diligently in time, the world is not permanent, do not be confused and fall into darkness. One should learn to light the lamp of wisdom, cultivate oneself to seek wisdom, stay away from defilement and not be polluted, hold the lamp and observe the path of truth.' Then the prince, immediately returned to the palace, feeling compassion for all beings, who suffer from this affliction of old age, worried and unhappy. The king asked his servant, 'Why did the prince return so quickly from his outing?' His servant replied, 'He encountered old men on the road, and was saddened and unhappy.' He returned to the palace, worried and thoughtful, after a few years he felt a little better, and wanted to go out again. The king ordered the country, that the prince was going out, and forbade all foul and unclean things, not to be on the sides of the road. Then the prince, drove his carriage out of the south gate of the city.

。天化為病人，在於道側，身瘦腹大，軀體黃熟，咳嗽嘔𠸺，百節痛毒，九孔敗漏，不凈自沒，目不見色，耳不聞聲，呻吟呼吸，手足摸空，喚呼父母，悲戀妻子。太子問曰：『此為何等？』其仆答言：『病人也。』『何如為病？』答言：『人有四大，地、水、火、風，大有百一病，展轉相鉆，四百四病，同時俱作，此人必以極寒、極熱、極饑、極飽、極飲、極渴，將節失所，臥起無常，故致斯病。』太子嘆曰：『吾處富貴，極世所珍，飲食快口，放心自恣，淫於五欲，不能自覺，亦當有病，與彼何異。』即說偈言：

「『是身為脆哉，　　常俱四大中， 　　九孔不凈漏，　　有老有病患。 　　生天皆無常，　　人間老病憂， 　　觀身如雨泡，　　世間何可樂。』」

「於是太子，回車還宮，思念一切有此大患。王問其仆：『太子出遊，今者何如？』其仆答言：『逢見病人，於是不樂。』數年小差，復欲出遊。王敕國中，太子當出，平治臭處，無令近道。出西城門，天作死人，扶輿出城，室家隨車，啼哭呼天，奈何舍我，永為別離。太子問曰：『此為何等？』仆言：『死人。』『何如為死？』答言：『死者盡也，精神去矣。四大欲散，魂神不安，風去息絕，火滅身冷，風先火次，魂靈去矣

現代漢語譯本：天神化作一個病人，躺在路邊，他身體消瘦，肚子腫大，全身面板呈現黃色，咳嗽嘔吐，渾身關節疼痛難忍，九竅潰爛流膿，污穢不堪，眼睛看不見東西，耳朵聽不到聲音，呼吸微弱，手腳胡亂摸索，呼喚父母，悲傷地眷戀著妻子。太子問道：『這是什麼人？』他的僕人回答說：『是病人。』『為什麼會生病？』回答說：『人有四大，即地、水、火、風，每一種都有百種病，互相侵擾，四百四種病同時發作，這個人一定是由於極寒、極熱、極饑、極飽、極飲、極渴，沒有節制，作息無常，所以才導致這種疾病。』太子嘆息道：『我身處富貴，享受世間珍寶，飲食美味，放縱自己的慾望，沉迷於五欲之中，不能自我警醒，也終將生病，與他們又有什麼不同呢？』於是說了偈語： 『這身體真是脆弱啊，常常與四大相伴，九竅不凈，不斷泄露，有衰老，有疾病的憂患。即使生在天上也會無常，人間更是充滿衰老和疾病的憂愁，觀察身體就像雨中的泡沫，這世間有什麼值得留戀的呢？』 於是太子，調轉車頭返回宮殿，思索著一切眾生都有這種大患。國王問他的僕人：『太子出去遊玩，今天怎麼樣了？』他的僕人回答說：『他遇到了病人，因此很不高興。』過了幾年，太子身體稍微好轉，又想出去遊玩。國王命令全國，太子要出行，要清理道路上的污穢之處，不要讓它們靠近道路。太子從西城門出去，天神化作一個死人，被人抬著出城，他的家人跟在車后，哭喊著呼天搶地，『為什麼拋下我們，永遠離別？』太子問道：『這是什麼人？』僕人說：『是死人。』『為什麼會死？』回答說：『死就是終結，精神已經離去。四大即將消散，魂魄不安，風停止了呼吸，火熄滅了身體變冷，風先散去，火隨後熄滅，靈魂也離開了。』

English version: A celestial being transformed into a sick person, lying on the side of the road, emaciated with a swollen belly, his skin yellowed, coughing and vomiting, his joints aching, his nine orifices festering and oozing, filthy and unclean, his eyes unable to see, his ears unable to hear, his breath weak, his hands and feet groping aimlessly, calling out for his parents, and grieving for his wife. The prince asked, 'Who is this?' His servant replied, 'It is a sick person.' 'What is it to be sick?' The servant answered, 'A person has four elements: earth, water, fire, and wind. Each element has a hundred diseases, which interact and cause four hundred and four diseases to occur simultaneously. This person must have become ill due to extreme cold, extreme heat, extreme hunger, extreme fullness, extreme drinking, and extreme thirst, lacking moderation, and having irregular rest, which led to this illness.' The prince sighed, 'I live in wealth and luxury, enjoying the world's treasures, delicious food, indulging my desires, and being immersed in the five desires without self-awareness. I too will become ill, so how am I different from them?' Then he spoke a verse: 'This body is so fragile, always accompanied by the four elements, the nine orifices are unclean and constantly leaking, there is old age, and the suffering of illness. Even those born in heaven are impermanent, and the human world is full of the worries of old age and illness. Observing the body is like a bubble in the rain, what is there in this world to be attached to?' Then the prince turned his carriage back to the palace, contemplating that all beings have this great suffering. The king asked his servant, 'How was the prince's outing today?' His servant replied, 'He encountered a sick person and was therefore unhappy.' After a few years, the prince's health improved slightly, and he wanted to go out again. The king ordered the entire country to clean up the dirty places along the road, so that they would not be near the road when the prince went out. The prince went out through the west gate, and a celestial being transformed into a dead person, being carried out of the city, his family following the cart, crying and wailing, 'Why have you abandoned us, to be separated forever?' The prince asked, 'Who is this?' The servant said, 'It is a dead person.' 'What is it to be dead?' The servant replied, 'Death is the end, the spirit has departed. The four elements are about to disperse, the soul is restless, the wind has stopped breathing, the fire has gone out and the body has become cold, the wind goes first, then the fire, and the soul has left.'

。身體挺直，無所復知，旬日之間，肉壞血流，膀脹爛臭，無一可取。身中有蟲，蟲還食之，筋脈爛盡，骨節解散，髑髏異處，脊脅肩臂，髀脛足指，各自異處，飛鳥走獸，競來食之。天龍鬼神，帝王人民，貧富貴賤，無免此患。』太子長嘆，而說頌曰：

「『觀見老病死，　　太子心長嘆， 　　人生無常在，　　吾身亦當然。 　　是身為死物，　　精神無形法， 　　假令死復生，　　罪福不敗亡。 　　終始非一世，　　從癡愛久長， 　　自此受苦樂，　　身死神不喪。 　　非空非海中，　　非入山石間， 　　無有地方所，　　脫止不受死。』

「於是太子，回車還宮，愍念眾生有老、病、死苦惱大患，憂思不食。王問其仆：『太子出遊，寧有樂乎？』即答王言：『逢見死人，遂致不樂。』數年小差，復欲遊觀，嚴駕出北城門。天覆化作沙門，法服持缽，行步安詳，目不離前。太子問曰：『此為何人？』其仆答曰：『沙門也！』『何等為沙門？』『蓋聞沙門之為道也，舍家妻子，捐棄愛慾，斷絕六情，守戒無為，得一心者，則萬邪滅矣。一心之道，謂之羅漢，羅漢者真人也。聲色不能污，榮位不能屈，難動如地，已免憂苦，存亡自在。』太子曰：『善哉！唯是為快

現代漢語譯本：身體僵直，失去知覺，十天左右，肌肉腐爛，血液流淌，腹部腫脹，發出惡臭，沒有一處完好。身體里生出蟲子，蟲子又啃食身體，筋脈腐爛殆盡，骨頭關節散開，頭骨滾落到別處，脊椎、肋骨、肩膀、手臂、大腿、小腿、腳趾，各自散落在不同的地方，飛鳥走獸爭相前來吞食。無論是天龍鬼神，還是帝王百姓，貧窮富貴，都無法避免這種災難。』太子長嘆一聲，然後說了這首偈語： 『看到衰老、疾病和死亡，太子心中長嘆，人生無常，我的身體也會這樣。這身體終將死去，精神無形無相，即使死後復生，善惡報應也不會消失。生命並非只有一世，從無知和愛慾開始，持續很久，由此承受苦樂，身體死亡，精神不會消亡。不在虛空，不在海中，不在山石之間，沒有哪個地方可以逃脫死亡。』 於是太子，調轉車頭返回宮殿，憐憫眾生有衰老、疾病、死亡的巨大苦惱，憂愁思慮，吃不下飯。國王問他的僕人：『太子出遊，可曾高興？』僕人回答說：『他看見了死人，所以不高興。』過了幾年，稍微好些，又想出游，於是準備好車駕，從北城門出去。天神又化作沙門，穿著法衣，拿著缽，行走安詳，目光注視前方。太子問道：『這是什麼人？』僕人回答說：『是沙門！』『什麼是沙門？』『聽說沙門修道，捨棄家庭妻兒，拋棄愛慾，斷絕六情，遵守戒律，無所作為，如果能達到一心，那麼各種邪念就會消失。一心之道，稱為羅漢，羅漢是真人。聲色不能玷污他，榮華富貴不能使他屈服，像大地一樣難以動搖，已經擺脫憂愁痛苦，生死自在。』太子說：『太好了！這才是快樂的！』

English version: The body stiffened, losing all awareness, and within ten days or so, the flesh decayed, blood flowed, the abdomen swelled, emitting a foul odor, with no part remaining intact. Worms bred within the body, and these worms consumed it, the tendons and veins rotting away, the bones and joints scattering, the skull rolling to a different place, the spine, ribs, shoulders, arms, thighs, calves, and toes each lying in separate locations, with birds and beasts vying to devour it. Whether heavenly dragons, ghosts, gods, emperors, common people, the poor or the rich, none could escape this fate.』 The prince sighed deeply and then spoke this verse: 『Seeing old age, sickness, and death, the prince』s heart sighed, life is impermanent, and my body will be the same. This body will eventually die, the spirit is formless and without shape, even if reborn after death, the consequences of good and evil will not disappear. Life is not just one lifetime, starting from ignorance and desire, lasting a long time, thus enduring suffering and joy, the body dies, but the spirit does not perish. Not in the void, not in the sea, not among the rocks, there is no place to escape death.』 Then the prince turned his chariot back to the palace, feeling compassion for all beings who suffer from the great afflictions of old age, sickness, and death, and he was so worried that he could not eat. The king asked his servant, 『Was the prince happy on his outing?』 The servant replied, 『He saw a dead person, so he was not happy.』 After a few years, feeling a little better, he wanted to go out again, so he prepared his chariot and went out through the north gate. A deity transformed into a monk, wearing monastic robes, carrying a bowl, walking calmly, with his eyes fixed ahead. The prince asked, 『Who is this person?』 The servant replied, 『It is a monk!』 『What is a monk?』 『It is said that monks practice the Way, abandoning their families and wives, discarding desires, severing the six senses, observing precepts, and doing nothing. If one can achieve single-mindedness, then all evil thoughts will disappear. The path of single-mindedness is called Arhat, and an Arhat is a true person. Sounds and sights cannot defile him, glory and position cannot make him submit, he is as immovable as the earth, having escaped worry and suffering, and is free in life and death.』 The prince said, 『Excellent! This is true happiness!』

。』即說偈言：

「『痛哉有此苦，　　生老病死患， 　　精神還入罪，　　經歷諸勤苦。 　　今當滅諸苦，　　生老病死除， 　　不復與愛會，　　永令得滅度。』

「於是太子，即回車還，齋思不食。王問其仆：『太子又出，意豈樂乎？』仆言：『行見沙門，倍更憂思，不向飲食。』王聞大怒，舉手自擊，前敕修道，復令太子輒見不祥，罪應刑戮。即召群臣，各使建議，設何方術，當令太子不出學道。有一臣言：『宜令太子監農種殖，役其意思，使不念道。』便以農器犛牛千具，僕從大小相率上田，令監課之。太子坐閻浮樹下，見耕者墾壤出蟲，天覆化令牛領興壞，蟲下淋落，烏隨啄吞。又作蝦蟆，追食曲蟺，蛇從穴出，吞食蝦蟆，孔雀飛下啄吞其蛇，有鷹飛來，搏取孔雀，雕鷲復來，搏撮食之。菩薩見此眾生品類展轉相吞，慈心愍傷，即于樹下得第一禪。日光赫奕，樹為曲枝，隨蔭其軀。

「王念太子，常在宮中，未曾執苦，即問其仆：『太子何如？』對言：『今在閻浮樹下，一心禪定。』王曰：『吾令監作欲亂其思，然故禪定，在家何異？』王敕嚴駕便往迎之。遙見太子，樹枝曲蔭，神曜非常。不識下馬，為作禮時，即與俱還。未及城門，無數千人，華香奉迎，相師一切，稱壽無量

現代漢語譯本：於是，太子說了偈語： 『真是痛苦啊，有這生老病死的苦患，精神還陷入罪惡，經歷各種勤勞辛苦。 現在應當滅除這些痛苦，去除生老病死，不再與愛慾相會，永遠得到解脫。』 於是太子，就回車返回，齋戒思考不進食。國王問他的僕人：『太子又出去了，難道很高興嗎？』僕人說：『他出行看見了沙門，更加憂愁思慮，不肯吃飯。』國王聽了非常憤怒，舉手打自己，之前命令他修道，又讓太子總是看到不祥之事，罪該處刑。於是召集群臣，讓他們各自提出建議，用什麼方法，才能讓太子不出家學道。有一位大臣說：『應該讓太子監督農耕種植，役使他的心思，使他不想著道。』於是就用農具犛牛一千套，僕從大小一起到田里，讓他監督勞作。太子坐在閻浮樹下，看見耕地的人翻土挖出蟲子，天又變化讓牛的頸環斷裂，蟲子掉落下來，烏鴉跟隨著啄食吞嚥。又變成蛤蟆，追著吃蚯蚓，蛇從洞里出來，吞食蛤蟆，孔雀飛下來啄食蛇，有鷹飛來，抓取孔雀，雕鷲又來，抓取啄食它們。菩薩看見這些眾生種類互相吞食，慈悲憐憫，就在樹下得到第一禪定。日光強烈，樹枝彎曲，隨著他的身體遮蔭。 國王想著太子，常在宮中，沒有受過辛苦，就問他的僕人：『太子怎麼樣了？』回答說：『現在在閻浮樹下，一心禪定。』國王說：『我讓他監督勞作想擾亂他的心思，然而他還是禪定，在家有什麼區別？』國王命令準備車駕就去迎接他。遠遠看見太子，樹枝彎曲遮蔭，神采非常。不認識他的人都下馬，向他行禮，就一起回去了。還沒到城門，無數千人，拿著鮮花香料迎接，相士們都說他壽命無量。

English version: Then, the prince spoke in verse: 'How painful is this suffering, the affliction of birth, old age, sickness, and death, the spirit still entering into sin, experiencing all kinds of toil and hardship. Now, I should extinguish all these sufferings, remove birth, old age, sickness, and death, no longer meet with desire, and attain liberation forever.' Then the prince, immediately returned in his chariot, fasted and pondered without eating. The king asked his servant: 'The prince went out again, is he happy?' The servant said: 'He went out and saw a monk, and became even more worried and thoughtful, refusing to eat.' The king was furious, struck himself, having previously ordered him to cultivate the Way, and now the prince always sees inauspicious things, deserving punishment. So he summoned his ministers, asking them to each offer suggestions, what methods could be used to prevent the prince from leaving home to study the Way. One minister said: 'It is appropriate to have the prince oversee farming and planting, to occupy his mind, so that he does not think about the Way.' So they used a thousand sets of farming tools and plowing oxen, with servants large and small going to the fields, to have him oversee the work. The prince sat under a Jambu tree, and saw the farmers tilling the soil and digging out worms, then the sky transformed, causing the oxen's neck yokes to break, the worms falling down, and crows following to peck and swallow them. Then it transformed into frogs, chasing and eating earthworms, snakes came out of their holes, swallowing the frogs, peacocks flew down to peck and eat the snakes, an eagle flew over, grabbing the peacocks, and vultures came again, grabbing and eating them. The Bodhisattva saw these beings of various kinds devouring each other, and with compassion and pity, he attained the first dhyana under the tree. The sunlight was intense, and the tree branches bent, providing shade for his body. The king thought of the prince, who was always in the palace, never having endured hardship, and asked his servant: 'How is the prince?' He replied: 'He is now under the Jambu tree, in deep meditation.' The king said: 'I had him oversee the work to disturb his thoughts, yet he is still meditating, what is the difference from being at home?' The king ordered the carriage to be prepared and went to meet him. From afar, he saw the prince, the tree branches bent to provide shade, his radiance extraordinary. Those who did not recognize him dismounted, bowed to him, and then they returned together. Before reaching the city gate, countless thousands of people, with flowers and incense, came to greet him, and the fortune tellers all proclaimed his life to be immeasurable.

。王問：『何故？』梵志答言：『明旦日出，七寶當至。』王大歡喜，必成聖王。

出家品第五

「是時太子，還宮思惟，念道清凈，不宜在家，當處山林，研精行禪。至年十九，四月七日，誓欲出家。至夜半后，明星出時，諸天側塞虛空，勸太子去。時裘夷見五夢，即便驚覺，太子問之：『何故驚寤？』對曰：『曏者夢中，見須彌山崩、月明落地、珠光忽滅、頭髻墮地、人奪我蓋，是故驚覺。』菩薩心念：『五夢者應吾身耳，念當出家。』告裘夷言：『須彌不崩、月明續照、珠光不滅、頭髻不落、傘蓋今在，且自安寐，莫憂失蓋。』於是諸天言：『太子當去，恐作稽留。』召烏蘇慢(漢名厭神)，適來入宮，國內厭寐。時難提和羅，化諸宮殿盡為冢墓，裘夷伎女皆成死人，骨節解散，髑髏異處，膀脹爛臭，青瘀膿血，流漫相屬。太子觀視宮殿，悉作冢墓，鴟鵂狐貍，豺狼鳥獸，飛走其間。太子觀見一切所有，如幻如化如夢如響，皆悉歸空，而愚者保之。即呼車匿，急令被馬。車匿言：『天尚未曉，被馬何湊？』太子為車匿而說偈言：

「『今我不樂世，　　車匿莫稽留， 　　使吾本願成，　　除汝三世苦。』

「於是車匿，即行被馬，馬便跳踉，不可得近。還白太子：『馬今不可得被

王問道：『為什麼？』梵志回答說：『明天太陽升起時，七寶就會到來。』國王非常高興，認為自己必定能成為聖王。

出家品第五

這時太子回到宮中思考，想到修道的清凈，不適合待在家裡，應該去山林，專心修行禪定。到了十九歲，四月七日，他發誓要出家。到了半夜之後，當啟明星出現時，諸天神擠滿了天空，勸太子離開。當時，裘夷做了五個夢，立刻驚醒，太子問她：『為什麼驚醒？』她回答說：『剛才在夢中，我看見須彌山崩塌、月亮墜落到地上、珠光突然熄滅、頭上的髮髻掉落、有人奪走了我的傘蓋，所以驚醒了。』菩薩心想：『這五個夢應驗在我身上，我應該出家。』他告訴裘夷說：『須彌山不會崩塌、月亮會繼續照耀、珠光不會熄滅、髮髻不會掉落、傘蓋現在還在，你安心睡覺吧，不要擔心失去傘蓋。』這時，諸天神說：『太子應該離開，恐怕他會耽擱。』他們召來烏蘇慢（漢名厭神），他剛進入宮中，國內的人都感到厭倦和睏倦。當時，難提和羅將所有的宮殿都變成了墳墓，裘夷的伎女都變成了死人，骨頭散落，頭骨在不同的地方，身體腫脹腐爛，發出惡臭，青紫色的膿血，到處流淌。太子看到宮殿都變成了墳墓，貓頭鷹、狐貍、豺狼、鳥獸在其中飛奔。太子看到一切都像幻影、像變化、像夢境、像回聲，最終都會歸於空無，而愚蠢的人卻執著於它們。他立刻叫來車匿，讓他趕緊給馬套上馬具。車匿說：『天還沒亮，套馬乾什麼？』太子為車匿說了偈語：

『現在我不喜歡這個世界，車匿不要耽擱，讓我實現我的本願，解除你三世的痛苦。』

於是車匿立刻去套馬，馬卻跳躍奔騰，無法靠近。他回來告訴太子：『馬現在無法套上馬具。』

The king asked, 'Why?' The Brahmin replied, 'Tomorrow, when the sun rises, the seven treasures will arrive.' The king was overjoyed, believing he would surely become a holy king.

Chapter Five on Leaving Home

At this time, the prince returned to the palace, contemplating the purity of the path, realizing it was not suitable to stay at home, and that he should go to the mountains and forests to diligently practice meditation. When he turned nineteen, on the seventh day of the fourth month, he vowed to leave home. After midnight, when the morning star appeared, the heavens were filled with deities, urging the prince to depart. At that time, Qiu Yi had five dreams and immediately woke up in fright. The prince asked her, 'Why did you wake up in such a fright?' She replied, 'In my dream just now, I saw Mount Sumeru collapsing, the moon falling to the ground, the light of the jewels suddenly extinguished, the hair ornament on my head falling off, and someone taking away my parasol. That is why I woke up in fright.' The Bodhisattva thought, 'These five dreams must be about me, I should leave home.' He told Qiu Yi, 'Mount Sumeru will not collapse, the moon will continue to shine, the light of the jewels will not be extinguished, the hair ornament will not fall off, and the parasol is still here. Go back to sleep peacefully, do not worry about losing the parasol.' Then the deities said, 'The prince should leave, lest he delay.' They summoned Wu Su Man (Han name Yan Shen), who had just entered the palace, and the people of the country felt weary and drowsy. At that time, Nanti and Luo transformed all the palaces into tombs, and Qiu Yi's female entertainers all became corpses, their bones scattered, their skulls in different places, their bodies swollen and rotten, emitting a foul odor, with bluish-purple pus and blood flowing everywhere. The prince saw that the palaces had all become tombs, with owls, foxes, jackals, and birds and beasts flying and running among them. The prince saw that everything was like an illusion, like a transformation, like a dream, like an echo, all ultimately returning to emptiness, while the foolish cling to them. He immediately called for Che Ni and told him to quickly harness the horse. Che Ni said, 'It is not yet dawn, why harness the horse?' The prince spoke a verse for Che Ni:

'Now I do not enjoy this world, Che Ni, do not delay, let me fulfill my original vow, and relieve you of the suffering of the three worlds.'

Then Che Ni immediately went to harness the horse, but the horse jumped and pranced, making it impossible to approach. He returned to tell the prince, 'The horse cannot be harnessed now.'

。』菩薩自往拊拍馬背，而說頌言：

「『在於生死久，　　騎乘絕於今， 　　騫特送我出，　　得道不忘汝。』

「於是被馬訖。騫特自念言：『今當足𨅞地，感動中外人。』四神接舉足，令腳不著地。馬時復欲鳴，使聲遠近聞。天神散馬聲，皆令入虛空。太子即上馬，出行詣城門，諸天、龍神、釋梵四天，皆悉導從，蓋於虛空。時城門神人現，稽首言：『迦維羅衛國，天下最為中。豐樂人民安，何故舍之去？』太子以偈答言：

「『生死為久長，　　精神經五道， 　　使我本願成，　　當開泥洹門。』

「於是城門自然便開，出門飛去。天曉，行四百八十里，到阿奴摩國(漢言常滿)。太子下馬，解身寶衣纓絡寶冠，盡與闡特，告言：『汝便牽馬歸，上謝大王及國群臣。』闡特言：『今當隨從，供給所須，不可獨還放馬令去。山中多有毒蟲虎狼師子，誰當供養飲食水漿床臥之具？當何從得，要當隨從與並身命。』騫特長跪，淚出舐足，見水不飲，得草不食，鳴啼流涕徘徊不去。太子復說偈言：

「『身強得病摧，　　氣盛老至衰， 　　死亡生別離，　　云何樂世間。』

「於是闡特，悲泣禮足，牽馬辭還

現代漢語譯本：菩薩親自走到馬旁，撫摸著馬背，並說了偈語： 『在生死輪迴中已久，今天終於要擺脫騎乘的束縛， 騫特啊，你送我離開，我得道后不會忘記你。』 於是給馬備好了鞍轡。騫特心想：『今天我應該跺地，感動國內外的人。』四位天神接住馬蹄，讓馬腳不著地。馬這時又想嘶鳴，讓聲音傳遍遠近。天神散開馬的嘶鳴聲，都讓它進入虛空。太子隨即上馬，出行前往城門，諸天、龍神、釋梵四天，都引導跟隨，遮蔽了天空。這時城門神人現身，稽首說道：『迦維羅衛國，是天下最繁華的地方。這裡豐衣足食，人民安樂，為何要捨棄這裡離去？』太子用偈語回答說： 『生死輪迴是如此漫長，精神在五道中流轉， 爲了使我本來的願望實現，我將開啟涅槃之門。』 於是城門自然打開，太子出門飛馳而去。天亮時，走了四百八十里，到達阿奴摩國（漢譯為常滿）。太子下馬，解下身上的寶衣、瓔珞、寶冠，全部給了闡特，並告訴他說：『你牽著馬回去，向上謝過大王和各位大臣。』闡特說：『我應該跟隨您，供給您所需，不能獨自回去放馬離去。山中有很多毒蟲、虎狼、獅子，誰來供養您的飲食、水漿、床鋪？從哪裡得到這些，我一定要跟隨您，與您同生共死。』騫特長跪，流著眼淚舔著太子的腳，看到水也不喝，得到草也不吃，鳴叫啼哭，徘徊不去。太子又說了偈語： 『身體強壯也會被疾病摧毀，氣盛也會衰老， 死亡會帶來生離死別，怎麼能貪戀這世間呢？』 於是闡特，悲傷地哭泣著，禮拜太子的腳，牽著馬告辭返回。

English version: The Bodhisattva himself went to the horse, patted its back, and spoke a verse: 'In the cycle of birth and death for long, today I finally break free from riding, Kanthaka, you send me away, I will not forget you after attaining enlightenment.' Then the horse was saddled. Kanthaka thought: 'Today I should stomp the ground, moving people both inside and outside the country.' Four gods held up the horse's hooves, so that its feet did not touch the ground. The horse then wanted to neigh, so that the sound would be heard far and near. The gods scattered the horse's neighing, making it all enter the void. The prince then mounted the horse, and set out towards the city gate, with all the gods, dragons, and the four Brahma heavens guiding and following, covering the sky. At this time, the city gate god appeared, bowed his head and said: 'Kapilavastu is the most prosperous place in the world. Here, there is plenty of food and clothing, and the people are at peace, why do you abandon this place and leave?' The prince answered with a verse: 'The cycle of birth and death is so long, the spirit wanders through the five paths, In order to fulfill my original vow, I will open the gate of Nirvana.' Then the city gate opened naturally, and the prince flew out. At dawn, he had traveled four hundred and eighty miles, reaching the country of Anoma (translated as 'Always Full'). The prince dismounted, took off his precious clothes, necklaces, and jeweled crown, and gave them all to Chandaka, telling him: 'You take the horse back, and thank the king and all the ministers.' Chandaka said: 'I should follow you, providing for your needs, I cannot go back alone and let the horse go. There are many poisonous insects, tigers, wolves, and lions in the mountains, who will provide for your food, water, and bedding? Where will these things come from, I must follow you, and live and die with you.' Kanthaka knelt down, tears streaming down, licking the prince's feet, seeing water but not drinking, getting grass but not eating, neighing and crying, and lingering. The prince spoke another verse: 'A strong body will be destroyed by disease, a vigorous spirit will decline with old age, Death will bring separation, how can one be attached to this world?' Then Chandaka, weeping sadly, bowed to the prince's feet, and led the horse away to return.

。未至國城，四十里外，白馬悲鳴，其聲徹國中，國中皆云：『太子來還！』舉國人民，絡繹出迎，但見闡特牽馬空還。裘夷見此，自投殿下，前抱馬頸淚下交橫。王見裘夷泣，五內皆摧傷，自抑告言曰：『吾子學自然。』國中臣民，見王及裘夷哽咽悲泣，莫不為摧傷。裘夷日夜思，王便召群臣：『吾有一太子，舍我而入山。卿曹今差次，令數滿五人，共追侍太子，慎勿中來還。』

「太子得離俗，踴躍欣喜，安徐步行入城。國人睹太子，歡喜無有厭。太子離恩愛，遠諸苦惱根，思欲剃頭髮，倉卒無有具。帝釋持刀來，天神受發去，遂復前行。國中人民，隨而觀之。於是出國，小復前行，到摩竭國，從右門入左門出。國中人民，男女大小，見太子者，或言天人，或言帝釋梵王、天神龍王，歡喜踴躍，不知何神。太子知其所念，便下道坐樹下，人民圍繞，歡喜觀視。時國王瓶沙，即問臣吏：『國中何以寂默，了無音聲？』對曰：『朝有道士，經國過去，光相威儀，非世所有。國人大小，追出而觀，於今未還。』

「於是王與群臣，出詣道士

現代漢語譯本：還未到達國都，在四十里外，白馬發出悲鳴，那聲音響徹國都，國都里的人都說：『太子回來了！』全國人民，絡繹不絕地出來迎接，卻只見闡特牽著空馬回來了。裘夷看到這情景，從殿下跑下來，上前抱著馬的脖子，淚水縱橫。國王看到裘夷哭泣，五臟六腑都感到悲痛，強忍著悲傷說道：『我的兒子是去學習自然之道了。』國中的臣民，看到國王和裘夷哽咽悲泣，沒有不為之感到悲傷的。裘夷日夜思念太子，國王便召集群臣說：『我有一個太子，捨棄我而入山修行。你們現在挑選，讓滿五個人，一同去追隨侍奉太子，切記不要中途返回。』 太子得以脫離世俗，歡欣鼓舞，安詳地步行入城。國人看到太子，歡喜得沒有厭倦。太子離開了恩愛，遠離了各種苦惱的根源，想要剃頭髮，但倉促間沒有工具。帝釋天拿著刀來了，天神接走了頭髮，太子於是繼續前行。國中的人民，跟隨觀看。於是太子出了國都，稍微向前走，到了摩竭國，從右門進入，從左門出去。國中的人民，無論男女老少，見到太子的，有的說是天人，有的說是帝釋天、梵王、天神、龍王，歡喜雀躍，不知道是什麼神。太子知道他們所想，便下道坐在樹下，人民圍著他，歡喜地觀看。當時國王瓶沙，就問臣吏：『國中為何如此寂靜，沒有一點聲音？』臣吏回答說：『早晨有一位道士，經過國都，他的光相威儀，不是世間所有。國中無論大小，都追出去觀看，到現在還沒回來。』 於是國王和群臣，出來去拜見那位道士。

English version: Before reaching the capital city, forty miles away, a white horse cried mournfully, its sound echoing throughout the city. The people of the city all said, 'The prince has returned!' The entire nation, one after another, came out to greet him, only to see Chandaka returning with an empty horse. Seeing this, Kisa Gotami rushed down from the palace, embraced the horse's neck, and wept profusely. The king, seeing Kisa Gotami's tears, was heartbroken, and suppressing his grief, said, 'My son has gone to learn the way of nature.' The ministers and people of the kingdom, seeing the king and Kisa Gotami sobbing, were all deeply saddened. Kisa Gotami thought of the prince day and night. The king then summoned his ministers and said, 'I had a prince who has left me to go into the mountains to practice. You must now select five people to go and serve the prince, and be careful not to return halfway.' The prince, having left the secular world, was overjoyed and walked peacefully into the city. The people of the nation, seeing the prince, were endlessly delighted. The prince, having left behind love and affection, and distanced himself from the roots of suffering, wished to shave his head, but had no tools at hand. Indra came with a knife, and the gods took the hair away. The prince then continued on his way. The people of the nation followed to watch. Thus, the prince left the capital, and after walking a short distance, arrived at Magadha, entering through the right gate and exiting through the left. The people of the nation, men, women, old, and young, upon seeing the prince, some said he was a celestial being, others said he was Indra, Brahma, a god, or a dragon king, rejoicing and leaping with joy, not knowing what god he was. The prince, knowing their thoughts, sat down under a tree by the road, and the people surrounded him, watching with joy. At that time, King Bimbisara asked his ministers, 'Why is the kingdom so silent, without any sound?' The ministers replied, 'This morning, a Taoist passed through the kingdom, his appearance and demeanor were not of this world. The people of the kingdom, both young and old, have followed him to watch, and have not yet returned.' Then the king and his ministers went out to meet the Taoist.

。遙見太子光相殊妙，便問太子：『是何神乎？』太子答言：『吾非神也！』『若非神者，從何國來？何所姓族？』太子報言：『吾出香山之東、雪山之北，國名迦維，父名白凈，母名摩耶。』瓶沙問言：『將非悉達乎？』答言：『是也！』驚起禮足：『太子生多奇異，形相炳著，當君四天下為轉輪聖王，四海颙颙冀神寶至。何棄天位，自投山藪？必有異見，愿聞其志。』太子答言：『以吾所見，天地人物，出生有死，劇痛有三，老、病、死苦，不可得離。身為苦器，憂畏無量，若在尊寵，則有憍逸，貪求快意，天下被患，此吾所厭故欲入山

現代漢語譯本：遠遠望見太子光彩非凡，便問太子：『您是什麼神靈？』太子回答說：『我不是神靈！』『如果不是神靈，從哪個國家來？姓什麼？』太子回答說：『我來自香山以東、雪山以北，國名叫迦維，父親叫白凈，母親叫摩耶。』瓶沙王問道：『莫非是悉達多太子嗎？』回答說：『是的！』瓶沙王驚起，向太子行禮：『太子出生時就有很多奇異之處，相貌如此顯著，本應統治四天下成為轉輪聖王，四海百姓都盼望您能帶來神寶。為何要拋棄天子的地位，自己跑到山林里？必定是有什麼特別的見解，希望聽聽您的志向。』太子回答說：『以我所見，天地萬物，出生就有死亡，劇烈的痛苦有三種，老、病、死苦，無法逃脫。身體是痛苦的容器，憂愁和恐懼無窮無盡，如果身處尊貴的位置，就會驕傲放縱，貪圖享樂，天下就會遭受禍患，這是我所厭惡的，所以才想入山修行。』

English version: Seeing the prince from afar, with his extraordinary radiance, he asked the prince, 'What deity are you?' The prince replied, 'I am not a deity!' 'If you are not a deity, from what country do you come? What is your family name?' The prince answered, 'I come from east of Fragrant Mountain and north of Snow Mountain, the country is called Kapilavastu, my father is named Suddhodana, and my mother is named Maya.' King Bimbisara asked, 'Could you be Siddhartha?' He replied, 'Yes!' Startled, King Bimbisara rose and bowed to the prince, saying, 'Prince, your birth was filled with many wonders, and your appearance is so remarkable. You should rule the four continents as a Chakravartin, and the people of the four seas eagerly await the arrival of divine treasures. Why have you abandoned your heavenly position and cast yourself into the mountains? You must have a unique perspective; I wish to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, from birth to death, suffer three great pains: old age, sickness, and death, from which there is no escape. The body is a vessel of suffering, filled with endless worries and fears. If one is in a position of honor, one becomes arrogant and indulgent, seeking pleasure, and the world suffers. This is what I detest, and that is why I wish to enter the mountains to cultivate myself.'

』諸耆長曰：『夫老、病、死，自世之常，何獨預憂？乃棄美號，隱遁潛居，以勞其形，不亦難耶？』

「於是太子，即說頌言：

「『如令人在胎，不為不凈； 　　如令在凈，不為不凈污； 　　如令苦，不為多、無有數； 　　假令如是，誰不樂世者？ 　　如令人老形，不若干變； 　　如令善行者，不為惡行； 　　如令愛別離，不為苦痛； 　　假令如是，誰不樂世者？ 　　如令病瘦，無復有大畏； 　　如令後世，無有諸惡對； 　　如令墮地獄，無有苦痛； 　　假令如是，誰不樂世者？ 　　如令年少形，不變壞者； 　　如令所不可，不以著心； 　　如令死至時，無有眾畏； 　　假令如是，誰不樂世者？ 　　如令愚癡，不以為厚冥； 　　如令瞋恚，不為強怨家； 　　如令五樂心，不為染惡； 　　假令如是，誰不樂世者？ 　　如令不與，諸癡人共居； 　　如令眾癡法，自遠離人； 　　如令諸癡人，無有思想； 　　假令如是，誰不樂世者？ 　　如令諸惡種，不若干輩； 　　如令諸惡，盡滅自離人； 　　如令諸惡念，無有思想； 　　假令如是，誰不樂世者？ 　　如令世間惡，為最尊上； 　　如令惡行已，滅不復生； 　　如令諸惡行，盡無有實

現代漢語譯本 各位耆老說：『衰老、疾病、死亡，是世間的常態，為何唯獨你如此憂慮？竟然拋棄美好的名號，隱居起來，使自己勞累，這不是太難了嗎？』 於是太子，就說了這首偈頌： 『如果人處在胎中，不被認為是不潔凈的； 如果處在潔凈之處，不被不潔凈的東西污染； 如果感到痛苦，不會因為多或少而無法計數； 假如真是這樣，誰會不樂於活在世上呢？ 如果人的衰老，不會有各種變化； 如果行善的人，不會去做惡事； 如果愛人離別，不會感到痛苦； 假如真是這樣，誰會不樂於活在世上呢？ 如果生病消瘦，不再感到巨大的恐懼； 如果來世，沒有各種惡報； 如果墮入地獄，沒有痛苦； 假如真是這樣，誰會不樂於活在世上呢？ 如果年少的容貌，不會衰敗； 如果不可接受的事，不會放在心上； 如果死亡來臨時，沒有各種恐懼； 假如真是這樣，誰會不樂於活在世上呢？ 如果愚癡，不被認為是深重的黑暗； 如果嗔恨，不會成為強大的仇敵； 如果五種慾望的快樂，不會被污染； 假如真是這樣，誰會不樂於活在世上呢？ 如果不同愚癡的人一起居住； 如果各種愚癡的法，自然遠離人； 如果愚癡的人，沒有思想； 假如真是這樣，誰會不樂於活在世上呢？ 如果各種惡的種子，不會有各種類別； 如果各種惡，都消滅並自然遠離人； 如果各種惡念，沒有思想； 假如真是這樣，誰會不樂於活在世上呢？ 如果世間的惡，成為最尊貴的； 如果惡行已經滅絕，不再產生； 如果各種惡行，完全沒有真實性；

English version The elders said, 『Old age, sickness, and death are the norm of the world. Why are you so worried? You have abandoned your beautiful title and retreated into seclusion, causing yourself hardship. Isn't that too difficult?』 Then the Crown Prince spoke this verse: 『If a person in the womb is not considered impure; If one is in a pure place, not defiled by impurity; If one feels pain, it is not countless due to its quantity; If it were so, who would not be happy to live in the world? If the form of old age did not undergo various changes; If those who do good deeds did not do evil; If separation from loved ones did not cause pain; If it were so, who would not be happy to live in the world? If being sick and emaciated did not cause great fear; If in the next life, there were no evil retributions; If falling into hell did not cause suffering; If it were so, who would not be happy to live in the world? If the youthful form did not decay; If unacceptable things were not taken to heart; If when death arrives, there were no fears; If it were so, who would not be happy to live in the world? If ignorance were not considered deep darkness; If anger did not become a powerful enemy; If the pleasures of the five desires were not defiled; If it were so, who would not be happy to live in the world? If one did not live with ignorant people; If all ignorant dharmas naturally distanced themselves from people; If ignorant people had no thoughts; If it were so, who would not be happy to live in the world? If the seeds of evil did not have various categories; If all evils were extinguished and naturally distanced themselves from people; If all evil thoughts had no thoughts; If it were so, who would not be happy to live in the world? If the evils of the world became the most honored; If evil deeds were extinguished and no longer arose; If all evil deeds had no reality;

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； 　　假令如是，誰不樂世者？ 　　如令諸天，食福常不動； 　　如令世人，壽命得常存； 　　如令諸處所，不為行趣； 　　假令如是，誰不樂世者？ 　　如令諸蔭蓋，不為怨家； 　　如令諸六入，無有苦惱； 　　如令一切世間，為不苦； 　　假令如是，誰不樂世者？』

「於是如諸君言：『不當預憂，使我為王，老到病至，若當死時，寧有代我受此厄者不？如無有代，胡可勿憂？天下有慈父孝子，愛徹骨髓，至當死時不得相代。若此偽身，苦至之日，雖居高位，六親在側，如為盲人設燭，何益於無眼者。吾睹眾行，一切無常，皆化非真，樂少苦多。身非己有，世間虛無，難得久居。物生有死，事成有敗，安則有危，得則有亡。萬物紛擾，皆當歸空，精神無形，躁濁不明。行致死生之厄，非直一受而已也。但為貪愛，蔽在癡網，沒生死河，莫之能覺。故吾欲入山，一心思四空凈，度色滅恚，斷求念空，無所適莫，是將反其原而歸其本，始出其根，如我願得乃可大安。』瓶沙王及諸耆長，歡喜意解：『太子志妙，世間難有，必得佛道，愿先度我。』

「太子默然而逝，復前念言：『今我入山，當用寶衣為？世間癡人，皆為財所危。』即便見獵師，驅游被法衣

假設如果真是這樣，誰會不喜歡這個世界呢？ 如果讓諸天神，享福永遠不變動； 如果讓世間人，壽命能夠永存； 如果讓所有地方，不經歷遷徙變化； 假設如果真是這樣，誰會不喜歡這個世界呢？ 如果讓所有樹蔭，不成為怨恨的來源； 如果讓所有六根，沒有痛苦煩惱； 如果讓整個世間，沒有痛苦； 假設如果真是這樣，誰會不喜歡這個世界呢？』 『於是就像各位所說：『不應該提前憂慮，即使我當了國王，老了病了，如果到了要死的時候，難道有誰能代替我承受這些災難嗎？如果沒有人能代替，怎麼能不憂慮呢？天下有慈愛的父親和孝順的兒子，愛得深入骨髓，到了要死的時候也不能互相代替。如果這個虛假的身體，痛苦來臨的時候，即使身居高位，六親在旁，就像為盲人點燃蠟燭，對於沒有眼睛的人有什麼用呢？我看到世間萬事萬物，一切都是無常的，都是變化而不真實的，快樂少而痛苦多。身體不是自己擁有的，世間是虛無的，難以長久居住。事物產生就有死亡，事情成功就有失敗，安穩就有危險，得到就有失去。萬物紛繁擾亂，最終都將歸於空無，精神無形，躁動渾濁不明。行為導致生死之苦，不是隻承受一次而已。只是因為貪愛，被矇蔽在愚癡的網中，沉沒在生死之河，不能覺悟。所以我想入山，一心思考四空之理，度脫色慾，滅除嗔恚，斷絕求念，達到空無所執，這將是返回本源，迴歸根本，從根源上解決問題，如果我能如願，才能得到大安。』瓶沙王和各位耆老，歡喜地理解了：『太子的志向高妙，世間難有，必定能成就佛道，希望先度化我們。』 『太子默默地離開了，又想起之前所想：『現在我入山，要用寶貴的衣服嗎？世間的愚癡之人，都是因為錢財而陷入危險。』隨即看到獵人，驅趕著穿著法衣的遊人。

『If it were so, who would not be pleased with the world?』 『If the gods, enjoyed blessings that never changed;』 『If the people of the world, could have eternal life;』 『If all places, did not undergo movement and change;』 『If it were so, who would not be pleased with the world?』 『If all shade, did not become a source of resentment;』 『If all six senses, had no pain or distress;』 『If the entire world, had no suffering;』 『If it were so, who would not be pleased with the world?』 『Then, as you all say: 『We should not worry in advance, even if I become king, when I grow old and sick, if the time of death comes, is there anyone who can take this calamity for me? If no one can take my place, how can I not worry? In the world, there are loving fathers and filial sons, whose love is deep in their bones, but when the time of death comes, they cannot replace each other. If this false body, when suffering comes, even if one is in a high position, with family by their side, it is like lighting a candle for a blind person, what use is it to someone without eyes? I see that all things in the world are impermanent, changing and not real, with little joy and much suffering. The body is not one's own, the world is empty, and it is difficult to live in it for long. Things are born and then die, things succeed and then fail, stability has danger, and gain has loss. All things are chaotic and will eventually return to emptiness, the spirit is formless, restless, and unclear. Actions lead to the suffering of birth and death, and it is not just experienced once. It is only because of greed and love that one is blinded by the net of ignorance, sinking in the river of birth and death, unable to awaken. Therefore, I want to enter the mountains, to contemplate the four emptinesses with a single mind, to transcend desire, to extinguish anger, to cut off seeking and attachment, to reach a state of non-attachment, which will be to return to the source, to return to the root, to solve the problem from its origin, and if I can achieve this, I can attain great peace.』 King Bimbisara and the elders, joyfully understood: 『The prince's ambition is profound, rare in the world, he will surely achieve Buddhahood, we hope he will enlighten us first.』 『The prince left silently, and then thought of what he had thought before: 『Now that I am entering the mountains, should I use precious clothes? The foolish people of the world are all endangered by wealth.』 Then he saw a hunter, driving away a traveler wearing monastic robes.

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。太子喜念言：『此則真人衣，度世慈悲服，獵者何故著？心念欲貿易，成我志所愿。』便持金縷衣，貿所法震越。獵者內歡喜，菩薩亦俱然。太子被震越，柔軟鮮且潔，顧視僧伽梨，過佛無差別，於是遂入山。菩薩得法服，欣喜光照耀。山林諸道士，一名為阿蘭，二名為迦蘭，學來積年，四禪具足，獲致五通，見光驚怖，此何瑞應？便共出觀，遙見太子：『是為悉達，今果出家。善來悉達便坐是榻，冷泉美果今可食之。』而作頌曰：

「『日王初出時，　　在於山頂上， 　　是故慧明照，　　一切諸群生。 　　若有觀面像，　　終竟不知厭， 　　是故道德最，　　無雙無有比。』

「是時菩薩而說頌曰：

「『雖修四定意，　　不知無上慧， 　　道心正為本，　　不在事邪神。 　　行俗謂為真，　　長夜求梵天， 　　是故不識道，　　輪轉墮生死

現代漢語譯本 太子喜悅地想：『這一定是真人的衣服，是度化世人的慈悲之服，獵人為何穿著？我心中想用它來交換，成就我的心願。』於是便拿著金縷衣，換取了獵人的法震越。獵人內心歡喜，菩薩也同樣高興。太子穿上震越，柔軟、鮮亮又潔凈，看看僧伽梨，和佛的沒什麼差別，於是就進入山中。菩薩得到法服，欣喜得光芒四射。山林中的道士們，一個叫阿蘭，一個叫迦蘭，學道多年，四禪都已修成，獲得了五神通，見到光芒感到驚恐，這是什麼祥瑞的徵兆？便一起出來觀看，遠遠看見太子：『是悉達多，現在果然出家了。歡迎你，悉達多，請坐到這個榻上，這裡有清涼的泉水和美味的果子，現在可以享用。』他們還作頌說： 『太陽初升時，在山頂之上，所以光明照耀，一切眾生。如果有人觀看你的面容，最終也不會感到厭倦，所以你的道德最高尚，無雙無與倫比。』 這時菩薩也作頌說： 『雖然修習四禪定，卻不知無上的智慧，道心才是根本，不在於侍奉邪神。世俗之人認為這是真理，長夜裡尋求梵天，所以不認識真正的道，在生死輪迴中墮落。』

English version The prince joyfully thought: 'This must be the clothing of a true person, a compassionate robe for saving the world. Why is a hunter wearing it? I wish to trade for it, to fulfill my desire.' So, he took the golden thread robe and traded it for the hunter's dharma-robe. The hunter was delighted, and the Bodhisattva was equally pleased. The prince put on the dharma-robe, which was soft, bright, and clean. Looking at the sanghati, it was no different from the Buddha's. Then, he entered the mountains. The Bodhisattva, having obtained the dharma-robe, was so joyful that he radiated light. The hermits in the mountains, one named Arana and the other Kalama, had practiced for many years, achieved the four dhyanas, and attained the five supernormal powers. Seeing the light, they were startled. What auspicious sign was this? They came out to observe and saw the prince from afar: 'It is Siddhartha, who has indeed renounced the world. Welcome, Siddhartha, please sit on this mat. Here is cool spring water and delicious fruit for you to enjoy.' They also composed a verse: 'When the sun first rises, it is on the mountaintop, therefore its light illuminates all living beings. If one were to gaze upon your face, one would never tire of it. Therefore, your virtue is the highest, unparalleled and incomparable.' At that time, the Bodhisattva also spoke a verse: 'Though one practices the four dhyanas, one does not know the supreme wisdom. The mind of the Way is the foundation, not in serving false gods. Worldly people believe this to be the truth, seeking Brahma in the long night. Therefore, they do not recognize the true path and fall into the cycle of birth and death.'

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。』

「於是菩薩，行起慈心，遍念眾生老耄專愚，不免疾病死喪之痛，欲令解脫，以一其意；而起悲心，愍傷一切，皆有飢渴寒暑得失罪咎艱難之患，欲令安隱，以一其意；而起喜心，念諸世間，皆有憂苦恐怖遭逢之患，欲令淡泊，以一其意；而起護心，欲度五道八難眾生，愚蔽曚闇，不見正道，念欲成濟使得無為，以一其意；得善不喜，逢惡不憂，舍世八事，利衰譭譽稱譏苦樂，不以傾動，成二禪行。

「復前到斯那川，其川平正，多眾果樹，處處皆有流泉浴池，其中凈潔，無有蚑、蜂、蚊、虻、蠅、蚤。川中道士，名為斯那，教授弟子等五百人，修其所術。於是菩薩坐娑羅樹下，便為一切志求無上正真之道。諸天奉甘露，菩薩一不肯受，自誓日食一麻一米，以續精氣。端坐六年，形體羸瘦，皮骨相連，玄精靜寞，寂默一心，內思安般——一數、二隨、三止、四觀、五還、六凈——游志三四出十二門，無分散意，神通妙達，棄欲惡法，無復五蓋，不受五欲，眾惡自滅，念計分明，思視無為，譬如健人得勝怨家，意以清凈，成三禪行。

「天帝釋意念言：『菩薩坐樹下，六年已滿，形體羸瘦，今當使世間人，奉轉輪王食，補六年之饑虛

現代漢語譯本 於是菩薩生起慈悲之心，普遍關懷那些年老體衰、愚昧無知的眾生，他們都無法避免疾病、死亡的痛苦，菩薩想要讓他們解脫，從而統一他們的心意；又生起悲憫之心，憐憫一切眾生，他們都有飢渴、寒冷、酷暑、得失、罪過、艱難的憂患，菩薩想要讓他們安穩，從而統一他們的心意；又生起喜悅之心，想到世間眾生，都有憂愁、痛苦、恐懼、遭遇災難的憂患，菩薩想要讓他們淡泊，從而統一他們的心意；又生起護衛之心，想要度脫五道八難的眾生，他們愚昧無知，被矇蔽遮掩，看不見正道，菩薩想要成就他們，使他們達到無為的境界，從而統一他們的心意；得到善事不喜悅，遇到惡事不憂愁，捨棄世間的八種事物，即利益、衰敗、譭謗、讚譽、稱揚、譏諷、痛苦、快樂，不被它們所動搖，成就二禪的修行。 又向前來到斯那河邊，那條河平坦筆直，長滿了各種果樹，到處都有流動的泉水和沐浴的池塘，其中乾淨清潔，沒有蚊子、蜜蜂、蚊子、牛虻、蒼蠅、跳蚤。河邊的道士，名叫斯那，教導弟子等五百人，修行他們所學的法術。於是菩薩坐在娑羅樹下，便為一切人尋求無上正真之道。諸天神奉上甘露，菩薩一概不肯接受，自己發誓每天只吃一麻一米，用來維持精氣。端坐六年，形體消瘦，皮包骨頭，精神玄妙寂靜，一心專注，內心思考安般——一數、二隨、三止、四觀、五還、六凈——游心於三四出十二門，沒有分散的意念，神通微妙通達，捨棄慾望和惡法，不再有五蓋的障礙，不接受五欲的誘惑，各種惡念自然消滅，念頭清晰分明，思考觀察無為的境界，譬如健壯的人戰勝了仇敵，心意清凈，成就三禪的修行。 天帝釋心想：『菩薩坐在樹下，六年已經期滿，形體消瘦，現在應當讓世間的人，奉上轉輪王的食物，來彌補他六年來的飢餓虛弱。』

English version Then the Bodhisattva arose with a heart of compassion, universally mindful of all beings, old and frail, foolish and ignorant, who cannot avoid the pain of sickness and death, desiring to liberate them, thereby unifying their minds; and arose with a heart of pity, commiserating with all beings, who all suffer from hunger, thirst, cold, heat, gain, loss, sin, guilt, and hardship, desiring to bring them peace, thereby unifying their minds; and arose with a heart of joy, thinking of all the world, which is full of worries, suffering, fear, and the misfortune of encountering calamities, desiring to make them indifferent, thereby unifying their minds; and arose with a heart of protection, desiring to deliver beings from the five paths and eight difficulties, who are foolish, ignorant, and obscured, unable to see the right path, desiring to accomplish them and enable them to reach the state of non-action, thereby unifying their minds; not rejoicing in good fortune, not worrying in the face of evil, abandoning the eight worldly matters, namely, gain, loss, defamation, praise, commendation, ridicule, pain, and pleasure, not being swayed by them, thus accomplishing the practice of the second dhyana. Then he went forward to the Sinar River, which was flat and straight, full of various fruit trees, with flowing springs and bathing pools everywhere, clean and pure, without gnats, bees, mosquitoes, horseflies, flies, or fleas. The Taoist by the river, named Sinar, taught five hundred disciples, practicing their arts. Then the Bodhisattva sat under the Sala tree, and sought the supreme and true path for all. The gods offered ambrosia, but the Bodhisattva refused to accept it, vowing to eat only one sesame seed and one grain of rice each day to sustain his vital energy. He sat upright for six years, his body emaciated, skin and bones connected, his spirit profound and tranquil, his mind focused, contemplating Anapanasati—one count, two follow, three stop, four observe, five return, six purify—his mind wandering through the three fours and twelve gates, without any scattered thoughts, his supernatural powers subtle and penetrating, abandoning desire and evil dharmas, no longer having the five hindrances, not accepting the temptations of the five desires, all evil thoughts naturally extinguished, his thoughts clear and distinct, contemplating the state of non-action, like a strong man who has defeated his enemy, his mind pure, thus accomplishing the practice of the third dhyana. The Emperor Sakra thought: 'The Bodhisattva has been sitting under the tree for six years, his body is emaciated, now we should have the people of the world offer him the food of a wheel-turning king to make up for his six years of hunger and weakness.'

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。』便感斯那二女，使于夢中見天下盡成為水，中有一花七寶光色，須臾便萎，失其本色。見有一人，以水灑上，更生如故。水中眾花，始生萌芽，覆水而出。二女夢寤，怪未曾有，即啟語父。其父不解，盡問耆年，皆不能說。天帝復下化作梵志，為女解夢言：『汝見天下水中生一花者，是白凈王太子初生時；今在樹下六年，身羸形瘦，是花萎時；見一人水灑更生者，是能獻食者；小花萠芽欲出者，是五道生死人也。』時天帝釋，即說偈言：

「『六年不傾猗，　　亦不念飢寒， 　　精進無所著，　　形瘦骨皮連。 　　汝等脩敬意，　　奉獻于菩薩， 　　現世獲大福，　　後世受果報。』

「女言：『獻食者其法雲何？』梵志答言：『當取五百牛乳，展轉相飲至於一牛，𤚼一牛湩持用作糜，乳糜涌沸，出高七仞，左上右下，右上左下，斟糜入缽，釜杓不污。』二女恭肅，奉獻菩薩。菩薩意念，欲先沐浴然後受糜，行詣流水側，洗浴身形。浴訖欲出水，天神按樹枝，二女奉乳糜。得色氣力充，咒愿福無量，令女歸三尊。食畢洗手漱口，澡缽已還擲水中，逆流未至七里，天化作金翅鳥飛來捧缽去，併發一處，供養起塔。即復前行，當渡尼連禪河

現代漢語譯本：於是，她們兩個女子感到奇怪，在夢中看到天下都變成了水，水中有一朵花，發出七寶的光芒，但很快就枯萎了，失去了原有的顏色。她們看到有一個人，用水灑在花上，花又恢復了原樣。水中其他的花，開始生出嫩芽，從水面冒出來。兩個女子從夢中醒來，覺得非常奇怪，從未有過這樣的夢，就告訴了她們的父親。她們的父親不明白，就去問那些年長的人，但都不能解釋。天帝又化作一個婆羅門，為她們解夢說：『你們看到天下水中生出一朵花，那是白凈王的太子剛出生的時候；現在他在樹下六年，身體虛弱，形體消瘦，那是花枯萎的時候；看到一個人用水灑在花上，花又復活，那是能供養食物的人；小花萌芽要出來，那是五道輪迴中的眾生。』當時天帝釋，就說了偈語： 『六年不曾動搖，也不在意飢餓寒冷，精進修行沒有執著，形體消瘦，骨頭和面板相連。你們應當脩敬意，供養菩薩，現世就能獲得大福，後世也能得到果報。』 女子問：『供養食物的方法是怎樣的？』婆羅門回答說：『應當取五百頭牛的牛奶，依次讓它們互相飲用，直到只剩一頭牛，用這頭牛的奶做成乳糜，乳糜沸騰時，會涌出七仞高，從左上到右下，從右上到左下，把乳糜倒入缽中，鍋和勺子都不會被弄髒。』兩個女子恭敬地供養了菩薩。菩薩心想，要先沐浴然後再接受乳糜，就走到流水邊，洗浴身體。洗完澡要出水時，天神按住樹枝，兩個女子奉上乳糜。菩薩得到食物，氣力充沛，就祝福她們，福報無量，讓她們歸依三寶。吃完后，洗手漱口，把缽洗乾淨后扔到水中，缽逆流而上，還沒到七里，天化作金翅鳥飛來捧走缽，放在一處，供養建塔。然後菩薩繼續前行，準備渡過尼連禪河。

English version: Then, those two women felt strange, and in their dreams, they saw the whole world turned into water. In the water, there was a flower emitting the light of seven treasures, but it quickly withered and lost its original color. They saw a person sprinkling water on the flower, and the flower returned to its original state. Other flowers in the water began to sprout and emerge from the surface. The two women woke up from their dreams, feeling very strange, having never had such a dream before, and told their father. Their father did not understand, so he asked the elders, but none of them could explain it. The Heavenly Emperor then transformed into a Brahmin and explained their dreams, saying: 'The flower you saw growing in the water of the world is when the Crown Prince of King Suddhodana was first born; now he has been under the tree for six years, his body is weak and emaciated, which is when the flower withered; seeing a person sprinkling water on the flower, and the flower reviving, that is the person who can offer food; the small flowers sprouting and about to emerge are the beings in the five paths of reincarnation.' At that time, the Heavenly Emperor Sakra spoke in verses: 'For six years, he has not wavered, nor has he cared about hunger or cold, he has practiced diligently without attachment, his body is emaciated, his bones and skin are connected. You should cultivate respect and offer to the Bodhisattva, in this life you will receive great blessings, and in the next life you will receive the rewards.' The women asked: 'What is the method of offering food?' The Brahmin replied: 'You should take the milk of five hundred cows, and let them drink each other in turn until only one cow remains. Use the milk of this cow to make milk porridge. When the milk porridge boils, it will rise seven ren high, from the upper left to the lower right, and from the upper right to the lower left. Pour the milk porridge into the bowl, and the pot and spoon will not be soiled.' The two women respectfully offered the porridge to the Bodhisattva. The Bodhisattva thought that he should bathe first and then accept the porridge, so he went to the side of the flowing water to bathe. When he finished bathing and was about to come out of the water, a deity held down a tree branch, and the two women offered the milk porridge. The Bodhisattva received the food, his strength was restored, and he blessed them with immeasurable blessings, allowing them to take refuge in the Three Jewels. After eating, he washed his hands and rinsed his mouth, and after cleaning the bowl, he threw it into the water. The bowl floated upstream, and before it reached seven li, a deity transformed into a golden-winged bird and flew to take the bowl, placing it in a place to build a pagoda for offering. Then the Bodhisattva continued forward, preparing to cross the Nairanjana River.

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。是時菩薩，便說偈言：

「『渡水尼連禪，　　慈愍一切人， 　　五道三毒垢，　　使除如水凈。 　　菩薩興是念，　　一切癡墮冥， 　　當持八直水，　　洗除三毒垢。 　　是時始上岸，　　青雀有五百， 　　飛來繞菩薩，　　三匝悲鳴去。』

「於是復前行，當過瞽龍池時，龍大歡喜，踴出見菩薩，便說偈言：

「『善哉見悉達，　　來救何以晚， 　　本請一切眾，　　無上甘露漿。 　　行步地震動，　　眾樂自然鳴， 　　正與過佛等，　　於我無有疑。 　　今持無上慧，　　降伏諸魔怨， 　　今當佛日照，　　覺諸群生眠。』

「於是復前行，望見叢林山，其地平正，四望清凈，生草柔軟，甘泉盈流，花香茂潔，中有一樹，高雅奇特，枝枝相次，葉葉相加，花色蓊鬱，如天莊飾，天幡在樹頂，是則為元吉，眾樹林中王。於是小前行，見一刈草人，菩薩便問曰：『今汝名何等？』『我名為吉祥，今刈吉祥草。』『今汝施我草，十方皆吉祥。』時人吉祥即說偈言：

「『以棄聖王位，　　七寶玉女妻， 　　金銀之床榻，　　氍氀錦繡褥

現代漢語譯本：當時菩薩便說了偈語： 『渡過尼連禪河，慈悲憐憫一切人， 五道輪迴和三毒的污垢，要像水洗一樣清除乾淨。 菩薩生起這樣的念頭，一切眾生都因愚癡而墮入黑暗， 應當持守八正道之水，洗滌清除三毒的污垢。 這時菩薩剛上岸，有五百隻青雀， 飛來圍繞著菩薩，盤旋三圈后悲鳴著離去。』

『於是菩薩繼續前行，當經過瞽龍池時，龍非常歡喜，跳出來拜見菩薩，便說了偈語：』 『善哉，見到悉達多，前來救度為何如此晚？ 本應普請一切眾生，飲用無上的甘露法漿。 您行走時大地都震動，各種樂器自然鳴響， 您與過去的佛陀一樣，我對此毫無懷疑。 如今您持有無上的智慧，降伏各種魔怨， 如今佛陀的日光將照耀，覺醒所有沉睡的眾生。』

『於是菩薩繼續前行，望見一片叢林山，那裡地勢平坦，四處清凈，生長的草柔軟，甘甜的泉水盈滿流淌，花香茂盛潔凈，中間有一棵樹，高雅奇特，枝條相互連線，葉片相互疊加，花色濃郁，如同天上的裝飾，天幡在樹頂，這是最吉祥的象徵，是眾樹林中的王者。於是菩薩稍微向前走，看見一個割草的人，菩薩便問他說：『你叫什麼名字？』『我名叫吉祥，現在正在割吉祥草。』『你現在佈施吉祥草，十方都會吉祥。』當時名叫吉祥的人便說了偈語：』 『您捨棄了聖王的地位，七寶和玉女妻子， 金銀的床榻，以及華麗的毛毯和錦繡褥子，』

English version: At that time, the Bodhisattva spoke in verse: 'Having crossed the Niranjana River, with compassion for all beings, The defilements of the five paths and the three poisons, should be cleansed like water. The Bodhisattva had this thought, that all beings are falling into darkness due to ignorance, One should hold onto the water of the Eightfold Path, to wash away the defilements of the three poisons. At this time, the Bodhisattva had just reached the shore, and there were five hundred blue jays, They flew around the Bodhisattva, circled three times, and then departed with mournful cries.'

'Then the Bodhisattva continued forward, and when he passed the Blind Dragon Pond, the dragon was very happy, jumped out to see the Bodhisattva, and spoke in verse:' 'Well done, seeing Siddhartha, why have you come to save us so late? You should have invited all beings, to drink the supreme nectar of Dharma. When you walk, the earth trembles, and various instruments play naturally, You are the same as the Buddhas of the past, I have no doubt about this. Now you hold supreme wisdom, to subdue all demonic enemies, Now the sun of the Buddha will shine, awakening all sleeping beings.'

'Then the Bodhisattva continued forward, and saw a forest mountain, where the land was flat, the surroundings were pure, the grass was soft, sweet springs flowed abundantly, the flowers were fragrant and lush, and in the middle was a tree, elegant and unique, with branches connected to each other, leaves overlapping each other, the color of the flowers was rich, like heavenly decorations, and a heavenly banner was on the top of the tree, which was the most auspicious symbol, the king of all the trees in the forest. Then the Bodhisattva walked a little further and saw a grass cutter, and the Bodhisattva asked him: 'What is your name?' 'My name is Auspicious, and I am now cutting auspicious grass.' 'If you now give auspicious grass, all directions will be auspicious.' At that time, the man named Auspicious spoke in verse:' 'You have abandoned the position of a holy king, the seven treasures and jade maiden wives, The gold and silver beds, and the magnificent carpets and embroidered quilts,'

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。 　　吉祥哀樂聲，　　八部真音響， 　　超越過梵天，　　今用芻草為？』

「菩薩以偈答言：

「『發願阿僧祇，　　欲度五道人， 　　今往滿本願，　　是故欲得草。』

「人與把亂草，　　便持向樹王： 『世間意皆亂，　　我當正其志。』

「即持草灑地，　　齊正如所言， 　菩薩便坐上，　　一切蒙其恩。 　菩薩作三要：　　『心坐及其樹， 　若我不得道，　　終不離三誓。 　言我肌骨枯，　　不動會當成， 　過佛得道時，　　皆悉出一心。』

「於是菩薩，安坐入定，棄苦樂意，無憂喜想，心不依善，亦不附惡，正在其中，如人沐浴凈潔覆以白褻，中外俱凈，表裡無垢，喘息自滅，寂然無變，成四禪行。以得定意，不捨大悲，智慧方便，究暢要妙，通三十七道品之行。何謂三十七品？一為四意止，二為四意斷，三為四神足，四為五根，五為五力，六為七覺意，七為八直行。週而復始，苦空非常，無想無愿。『我念世間，貪愛嗜慾，墮生死苦，少能自覺本從十二因緣起

現代漢語譯本 吉祥的哀樂之聲，八部天龍的真實聲音響徹雲霄，超越了梵天的境界，如今卻要用這普通的草來做什麼呢？』 菩薩用偈語回答說： 『發願經過無數劫，想要度脫五道眾生，如今前往實現本來的誓願，所以想要得到草。』 那人給了他一把亂草，菩薩便拿著走向菩提樹王：『世間眾生的心意都散亂，我應當端正他們的志向。』 隨即拿著草鋪在地上，平整得如同他所說的那樣，菩薩便坐了上去，一切眾生都蒙受他的恩澤。 菩薩立下三個誓願：『心、坐處以及菩提樹，如果我不能得道，終不離開這三個誓願。』 說我即使肌骨枯槁，不動搖也終將成就，等到超越佛的境界得道時，一切都將一心一意。 於是菩薩，安然入定，捨棄苦樂的感受，沒有憂愁和喜悅的想法，心不執著于善，也不依附於惡，正處於中道，如同人沐浴后潔凈地覆蓋上白布，內外都清凈，表裡沒有污垢，呼吸自然停止，寂靜無變，成就四禪的修行。 因為得到禪定的力量，不捨棄大悲心，以智慧和方便，徹底通達精妙的道理，通曉三十七道品的修行。什麼是三十七道品呢？一是四念處，二是四正勤，三是四神足，四是五根，五是五力，六是七覺支，七是八正道。週而復始地觀照苦、空、無常，無所想、無所愿。 『我想到世間，貪愛和慾望，使眾生墮入生死輪迴的痛苦，很少有人能自覺地認識到這一切都從十二因緣而起。

English version The auspicious sounds of mourning and joy, the true sounds of the eight classes of celestial beings resounded, surpassing the realm of Brahma. Now, what is the purpose of using this ordinary grass?』 The Bodhisattva replied in verse: 'Having made vows for countless eons, desiring to liberate beings in the five realms, now I go to fulfill my original vow, therefore I wish to obtain grass.' The man gave him a handful of messy grass, and the Bodhisattva took it and went towards the Bodhi tree king: 'The minds of beings in the world are all scattered, I shall rectify their aspirations.' Immediately, he spread the grass on the ground, making it as even as he had said. The Bodhisattva then sat upon it, and all beings received his grace. The Bodhisattva made three vows: 'My mind, the place where I sit, and the Bodhi tree, if I do not attain enlightenment, I will never leave these three vows.' He said that even if his flesh and bones withered, he would not move and would eventually succeed. When he attained enlightenment, surpassing the Buddha's realm, everything would be with one mind. Then the Bodhisattva, peacefully entered into samadhi, abandoning the feelings of suffering and joy, without thoughts of sorrow or happiness, his mind not clinging to good, nor attached to evil, being in the middle way, like a person who has bathed and is covered with a clean white cloth, both inside and outside are pure, without any defilement, his breathing naturally ceased, silent and unchanging, accomplishing the practice of the four dhyanas. Because of obtaining the power of samadhi, not abandoning great compassion, with wisdom and skillful means, thoroughly understanding the profound principles, comprehending the practice of the thirty-seven factors of enlightenment. What are the thirty-seven factors? One is the four foundations of mindfulness, two is the four right exertions, three is the four bases of power, four is the five roots, five is the five powers, six is the seven factors of enlightenment, seven is the eightfold path. Contemplating suffering, emptiness, and impermanence, without thought or desire. 'I think of the world, greed and desire, causing beings to fall into the suffering of the cycle of birth and death, few are able to consciously recognize that all of this arises from the twelve links of dependent origination.'

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。何等為十二本？從癡行便有識，緣識行便有名字，從名字行便有六入，緣六入行便有更樂，緣更樂行便有痛，緣痛行便有愛，緣愛行便有受，緣受行便有有，緣有行便有生，緣生行便有老死憂悲苦痛心惱大患，具有精神，從是轉墮生死。欲得道者，當斷貪愛，滅除情慾，無為無起，然則癡滅。癡滅則行滅，行滅則識滅，識滅則名字滅，名字滅則六入滅，六入滅則更樂滅，更樂滅則痛滅，痛滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老死憂悲苦痛心惱大患皆盡，是謂得道。』

「菩薩心自念言：『今當降魔官屬。』即放眉間毫相光明，感動魔宮。魔大惶怖，心中不寧，觀見菩薩，已在樹下，清凈無慾，精思不懈，心中煩毒，飲食不甘，伎樂不御，念是道成，必大勝我，欲及其未作佛，壞其道意。魔子須摩提(漢言賢意)前諫父曰：『菩薩行凈，三界無比，以得自然神通，眾梵諸天億百皆往禮侍，此非天人所當沮壞，無為興惡自毀其福。』魔王不聽，三女自佔，一名恩愛，二名常樂，三名大樂：『父王莫憂，吾等自往壞菩薩道意，不足勞父王，勿復憂念。』

「於是三女，嚴莊天服，從五百玉女，到菩薩所，彈琴歌頌，淫慾之辭欲亂道意

現代漢語譯本：什麼是十二因緣？從愚癡的行為開始便有了意識，因意識的行為便有了名稱，從名稱的行為便有了六根（眼、耳、鼻、舌、身、意）的接觸，因六根接觸的行為便有了感受，因感受的行為便有了痛苦，因痛苦的行為便有了愛慾，因愛慾的行為便有了執取，因執取的行為便有了存在，因存在的行為便有了出生，因出生的行為便有了衰老、死亡、憂愁、悲傷、痛苦、煩惱等大患，精神也隨之衰敗，從此便在生死中輪迴。想要得道的人，應當斷除貪愛，滅除情慾，達到無為無起的狀態，這樣愚癡就會滅盡。愚癡滅盡，行為就會滅盡；行為滅盡，意識就會滅盡；意識滅盡，名稱就會滅盡；名稱滅盡，六根接觸就會滅盡；六根接觸滅盡，感受就會滅盡；感受滅盡，痛苦就會滅盡；痛苦滅盡，愛慾就會滅盡；愛慾滅盡，執取就會滅盡；執取滅盡，存在就會滅盡；存在滅盡，出生就會滅盡；出生滅盡，衰老、死亡、憂愁、悲傷、痛苦、煩惱等大患都會消盡，這就是所謂的得道。 菩薩心中自念：『現在應當降伏魔王的眷屬。』隨即從眉間放出毫光，震動了魔宮。魔王非常驚恐，心中不安，看到菩薩已經在樹下，清凈無慾，精進思考不懈怠，心中煩躁毒害，飲食無味，音樂也不想聽，心想如果他得道成佛，必定會大大勝過我，想要在他還未成佛之前，破壞他的道心。魔子須摩提（漢譯為賢意）上前勸諫父親說：『菩薩行為清凈，三界之中無人能比，已經獲得了自然神通，無數的梵天和諸天都前往禮拜侍奉，這不是天人所能阻撓破壞的，無端興起惡念只會自毀福報。』魔王不聽，他的三個女兒自告奮勇，一個叫恩愛，一個叫常樂，一個叫大樂：『父王不必憂慮，我們自己去破壞菩薩的道心，不必勞煩父王，請不要再憂慮了。』 於是三個女兒，打扮得華麗莊嚴，帶著五百名玉女，來到菩薩所在的地方，彈琴唱歌，用淫慾的言辭來擾亂菩薩的道心。

English version: What are the twelve links of dependent origination? From the act of ignorance arises consciousness; from the act of consciousness arises name and form; from the act of name and form arises the six sense bases; from the act of the six sense bases arises contact; from the act of contact arises feeling; from the act of feeling arises craving; from the act of craving arises clinging; from the act of clinging arises becoming; from the act of becoming arises birth; from the act of birth arises old age, death, sorrow, lamentation, pain, grief, and despair, along with the decline of the spirit, thus revolving in the cycle of birth and death. Those who wish to attain enlightenment should sever craving, extinguish desire, and reach a state of non-action and non-arising, then ignorance will cease. When ignorance ceases, action ceases; when action ceases, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, sorrow, lamentation, pain, grief, and despair all cease. This is called attaining enlightenment. The Bodhisattva thought to himself: 'Now I should subdue the retinue of the demon king.' Immediately, he emitted a ray of light from between his eyebrows, shaking the demon palace. The demon king was greatly terrified and uneasy. He saw that the Bodhisattva was already under the tree, pure and without desire, diligently contemplating without ceasing. His heart was filled with vexation and poison, his food was tasteless, and he did not want to listen to music. He thought that if the Bodhisattva attained enlightenment and became a Buddha, he would surely surpass him greatly. He wanted to destroy the Bodhisattva's resolve before he became a Buddha. The demon's son, Sumati (translated as 'Wise Intention'), stepped forward to advise his father, saying: 'The Bodhisattva's conduct is pure, unmatched in the three realms. He has already attained natural supernatural powers. Countless Brahmas and devas go to pay homage and serve him. This is not something that gods or humans should obstruct or destroy. To needlessly stir up evil will only destroy your own merit.' The demon king did not listen. His three daughters volunteered, one named Love, one named Constant Joy, and one named Great Joy: 'Father, do not worry. We will go ourselves to destroy the Bodhisattva's resolve. There is no need to trouble you. Please do not worry anymore.' Then the three daughters, adorned in magnificent heavenly attire, along with five hundred jade maidens, went to where the Bodhisattva was. They played music and sang, using seductive words to disturb the Bodhisattva's resolve.

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。三女復言：『仁德至重，諸天所敬，應有供養，故天獻我。我等好潔，年在盛時，愿得晨起夜寐供侍左右。』菩薩答言：『汝宿有福，受得天身，不惟無常，而作妖媚，形體雖好，而心不端。譬如畫瓶中盛臭毒，將以自壞。有何等奇，福難久居，淫惡不善，自亡其本，福盡罪至，墮三惡道，受六畜形，欲脫致難。汝輩亂人道意，不計非常，經歷劫數，展轉五道。今汝曹等，未離勤苦。吾在世間，處處所生，觀視老者如母，中者如姊，小者如妹，諸姊等各各還宮，勿復作是曹事。』菩薩一言，便成老母，頭白齒落，眼冥脊傴，柱杖相扶而還。

「魔見三女還皆成老母，益大忿怒，更召鬼神王，合得十八億，皆從天來下，圍繞菩薩，三十六由旬，皆使變成師子、熊羆、兕虎、象、龍、牛、馬、犬、豕、猴猿之形，不可稱言。蟲頭人軀蚖蛇之身黿龜之首，而有六目，或一頸而多頭，齒牙爪距，擔山吐火，雷電四繞，護持戟鉾。菩薩慈心，不驚不怖一毛不動，光顏益好，鬼兵不能得近。魔王便前說偈問言——菩薩慈心，所問盡答——曰：

「『比丘何求坐樹下，　　樂於林藪毒獸間， 　　云起可畏窈冥冥，　　天魔圍繞不以驚

現代漢語譯本：三位女子又說：『仁德最為重要，諸天都敬重，應該有所供養，所以天神才把我們獻給您。我們愛好潔凈，正值盛年，願意早晚侍奉在您左右。』菩薩回答說：『你們前世有福，才得到天人的身體，卻不思無常，反而賣弄妖媚，形體雖然美好，內心卻不端正。好比在彩繪的瓶子里盛放著惡臭的毒藥，將要自我毀滅。這有什麼稀奇的呢？福報難以長久，淫邪惡行會自我毀滅根本，福報耗盡罪惡降臨，就會墮入三惡道，受六畜的形體，想要脫離就很難了。你們擾亂人道的心意，不考慮無常，經歷無數劫數，輾轉於五道之中。如今你們這些人，還沒有脫離勤苦。我身處世間，無論出生在哪裡，看待年老的如同母親，年中的如同姐妹，年幼的如同妹妹，各位姐妹各自回到宮中，不要再做這樣的事情了。』菩薩一句話，她們就都變成了老婦人，頭髮花白牙齒脫落，眼睛昏花脊背彎曲，拄著枴杖互相攙扶著回去了。 魔王看到三位女子都變成了老婦人，更加憤怒，又召集了鬼神王，總共有十八億，都從天上降落下來，圍繞著菩薩，有三十六由旬，都讓他們變成了獅子、熊、羆、犀牛、老虎、大象、龍、牛、馬、狗、豬、猴子、猿猴的形狀，數不勝數。還有蟲頭人身、蚖蛇之身、烏龜的頭，長著六隻眼睛，或者一個脖子長著多個頭，牙齒爪子尖銳，能扛起山吐出火焰，雷電環繞，手持戟矛。菩薩慈悲為懷，不驚不懼，一根毫毛都沒有動，容光更加美好，鬼兵無法靠近。魔王便上前說偈語問道——菩薩慈悲，所問都回答——說： 『比丘為何要坐在樹下，樂於在林木叢生的毒獸之間，雲霧升起陰暗可怕，天魔圍繞也不感到驚慌。』

English version: The three women then said, 『Virtue and benevolence are of utmost importance, revered by all the heavens. There should be offerings, and thus the heavens have presented us to you. We love cleanliness and are in our prime. We wish to serve you day and night.』 The Bodhisattva replied, 『You have accumulated blessings in your past lives, and thus received heavenly bodies. Yet, you do not contemplate impermanence, but instead flaunt your charms. Though your forms are beautiful, your hearts are not upright. It is like storing foul poison in a painted vase, which will lead to self-destruction. What is so extraordinary about this? Blessings are hard to maintain. Immoral and evil deeds will destroy your very foundation. When blessings are exhausted and sins arrive, you will fall into the three evil paths, taking the forms of the six beasts, and it will be difficult to escape. You are disrupting the human path, not considering impermanence, and will go through countless kalpas, transmigrating through the five paths. Now, you have not yet escaped hardship. In this world, wherever I am born, I view the elderly as mothers, those in their prime as sisters, and the young as younger sisters. Each of you sisters should return to your palaces and not engage in such matters again.』 With one word from the Bodhisattva, they all turned into old women, with white hair, missing teeth, blurred vision, and hunched backs, supporting each other with canes as they returned. Seeing that the three women had all turned into old women, the demon king became even more enraged. He summoned more demon kings, totaling eighteen billion, who all descended from the heavens and surrounded the Bodhisattva for thirty-six yojanas. He transformed them into the shapes of lions, bears, brown bears, rhinoceroses, tigers, elephants, dragons, cows, horses, dogs, pigs, monkeys, and apes, too numerous to count. There were also insect heads with human bodies, bodies of snakes, heads of turtles, with six eyes, or one neck with multiple heads, sharp teeth and claws, capable of carrying mountains and spitting fire, surrounded by thunder and lightning, wielding spears and halberds. The Bodhisattva, with a compassionate heart, was neither startled nor afraid, not even a hair moved. His countenance became even more radiant, and the demon soldiers could not approach. The demon king then stepped forward and spoke a verse, asking—the Bodhisattva, with compassion, answered all questions—saying: 『Why does the monk sit under the tree, delighting in the midst of the forest with poisonous beasts? The rising clouds are dark and frightening, yet the heavenly demons surround you without causing alarm.』

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。』

「『古有真道佛所行，　　恬惔為上除不祥， 　　其成最勝法滿藏，　　吾求斯座決魔王。』

「『汝當作王轉金輪，　　七寶自至典四方， 　　所受五欲最無比，　　斯處無道起入宮。』

「『吾睹欲盛吞火銅，　　棄國如唾無所貪， 　　得王亦有老死憂，　　去此無利勿妄談。』

「『何安坐林如大語，　　委國財位守空閑， 　　不見我興四部兵，　　像馬步兵十八億？』

「『已見猴猿師子面，　　虎兕毒蛇豕鬼形， 　　皆持刀劍護戈鉾，　　超躍哮吼滿空中。 　　設復億垓神武備，　　為魔如汝來會此， 　　矢刃火攻如風雨，　　不先得佛終不起。 　　魔有本願令我退，　　吾亦自誓不空還， 　　今汝福地何如佛？　　於是可知誰得勝。』

「『吾曾終身快佈施，　　故典六天為魔王， 　　比丘知我宿福行，　　自稱無量誰為證？』

「『昔吾行愿從錠光，　　受拜為佛釋迦文， 　　怒畏想盡故坐斯，　　意定必解壞汝軍。 　　我所奉事諸佛多，　　財寶衣食常施人， 　　仁戒積德厚于地，　　是以脫想無患難。』

「菩薩即以智慧力，　　申手按地是知我， 　應時普地軯大動，　　魔與官屬顛倒墮

現代漢語譯本 『古時有真正的佛道修行，以恬淡為上，去除不祥，其成就最殊勝，佛法滿藏，我求此座是爲了降伏魔王。』 『你應當成為轉輪聖王，七寶自然到來，統治四方，所享受的五欲無比，這裡沒有道義，你卻要進入宮殿。』 『我看到慾望如同吞食燒紅的銅鐵，拋棄國家如同唾棄，毫無貪戀，即使得到王位也有衰老死亡的憂慮，離開這裡沒有利益，不要胡言亂語。』 『為何安坐林中說大話，拋棄國家財富地位，守著空閑，難道沒看到我興起四部大軍，像兵、馬兵、步兵有十八億？』 『我已經看到猴子、猿猴、獅子的面孔，老虎、犀牛、毒蛇、豬鬼的形狀，都拿著刀劍、保護著戈矛，跳躍、咆哮，充滿空中。即使有億萬神武的軍隊，像你這樣的魔來這裡，箭矢、刀刃、火攻如同風雨，不先成佛終究不會起身。魔有本願要讓我退卻，我也發誓不空手而回，現在你的福地如何能比得上佛？由此可知誰能得勝。』 『我曾終身慷慨佈施，所以統治六天成為魔王，比丘知道我前世的福德行為，自稱無量，誰能為我作證？』 『過去我修行時，從錠光佛那裡，接受授記成為佛，名為釋迦文，怒畏的念頭已經斷絕，所以坐在這裡，心意堅定，必定能摧毀你的軍隊。我所奉事過的佛很多，財寶衣食常常佈施給他人，仁愛、戒律、積德比大地還厚重，因此脫離了妄想，沒有患難。』 菩薩隨即運用智慧的力量，伸手按住大地，表示『這是我的證明』，當時整個大地都震動起來，魔王和他的眷屬都顛倒墜落。

English version 'In ancient times, there was the true path of the Buddha's practice, with tranquility as the highest, removing misfortune. Its achievement is the most supreme, with the Dharma fully contained. I seek this seat to subdue the demon king.' 'You should become a Chakravartin king, the seven treasures will naturally come, ruling the four directions. The five desires you would enjoy are unparalleled. There is no righteousness here, yet you seek to enter the palace.' 'I see desire as swallowing burning copper and iron. Abandoning the kingdom is like spitting, with no greed. Even if one obtains the throne, there is the worry of old age and death. Leaving here is of no benefit, do not speak nonsense.' 'Why sit in the forest speaking grand words, abandoning the wealth and position of the kingdom, keeping to idleness? Do you not see that I have raised four divisions of troops, with elephants, horses, and infantry numbering eighteen billion?' 'I have already seen the faces of monkeys, apes, and lions, the shapes of tigers, rhinoceroses, poisonous snakes, and pig-demons, all holding swords and protecting spears, leaping and roaring, filling the sky. Even if there are billions of divine and martial troops, if a demon like you comes here, arrows, blades, and fire attacks will be like wind and rain. If I do not first become a Buddha, I will not rise. The demon has a vow to make me retreat, and I also vow not to return empty-handed. Now, how can your blessed land compare to the Buddha? From this, it can be known who will be victorious.' 'I have spent my entire life giving generously, therefore I rule the six heavens as a demon king. The monks know of my past meritorious deeds. I claim to be immeasurable, who can bear witness?' 'In the past, when I was practicing, I received the prediction from Dipankara Buddha that I would become a Buddha named Shakyamuni. The thoughts of anger and fear have been extinguished, so I sit here. My mind is firm, and I will surely destroy your army. I have served many Buddhas, and I have always given wealth, clothing, and food to others. My benevolence, precepts, and accumulated virtue are thicker than the earth. Therefore, I have escaped delusion and have no suffering.' The Bodhisattva then used the power of wisdom, reaching out and pressing the earth, indicating 'This is my proof.' At that moment, the entire earth shook greatly, and the demon king and his retinue fell upside down.

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。 　魔王敗績悵失利，　　惛迷卻踞前畫地， 　其子又曉心乃寤，　　即時自歸前悔過：

「『吾以不復用兵器，　　等行慈心卻魔怨， 　　世用兵器動人心，　　而我以汝等眾生。 　　若調象馬雖已調，　　然後故態會復生， 　　若得最調如佛性，　　已如佛調無不仁。』

「垓天見佛擒魔眾，　　忍調無想怨自降， 　諸天歡喜奉華臻：　　『非法王壞法王勝。 　本從等意智慧力，　　慧能即時禳不祥， 　能使怨家為弟子，　　當禮四等道之證。 　面如滿月色從容，　　名聞十方德如山， 　求佛像貌難得比，　　當稽首斯度世仙

現代漢語譯本 魔王戰敗后悵然若失，因昏聵迷亂仍固守舊地。 他的兒子明白事理后幡然醒悟，立即返回並向前悔過： 『我將不再使用兵器，而是以慈悲之心來化解魔怨。 世人使用兵器會擾亂人心，而我將以你們眾生爲念。 如果調伏大象和馬匹，即使調伏了，它們之後仍會故態復萌。 如果能達到像佛性一樣最完美的調伏，就如同佛陀的調伏一樣，不會有任何不仁之處。』 在天界看到佛陀降伏魔眾，以忍辱調伏，無需動念怨恨自然消解。 諸天歡喜地獻上鮮花：『非法之王被擊敗，正法之王獲得勝利。 這本是憑藉平等之心和智慧的力量，智慧能夠立即消除不祥。 能夠使怨敵變為弟子，應當禮敬這四種平等之道的證悟。 面容如滿月般圓潤，神色從容，名聲傳遍十方，德行如山。 想要找到與佛陀相貌相似的難以比擬，應當稽首禮拜這位度化世間的仙人。'

English version The demon king, defeated and disheartened, remained stubbornly in his old territory due to his confusion. His son, understanding the truth, awakened and immediately returned to repent: 'I will no longer use weapons, but instead use compassion to resolve the demon's resentment. The world uses weapons to disturb people's hearts, but I will consider you all as sentient beings. If you tame elephants and horses, even if they are tamed, they will revert to their old ways. If one can achieve the most perfect taming like the Buddha-nature, it will be like the Buddha's taming, without any unkindness.' In the heavens, seeing the Buddha subdue the demon hordes, through forbearance and taming, without a thought, resentment naturally subsided. The heavens joyfully offered flowers: 'The king of unrighteousness is defeated, the king of righteousness has won. This was originally due to the power of equality and wisdom, wisdom can immediately dispel misfortune. Able to turn enemies into disciples, one should pay homage to the realization of these four equal paths. His face is as round as the full moon, his expression is calm, his fame spreads in all directions, and his virtue is like a mountain. It is difficult to find a likeness to the Buddha's appearance, one should bow to this immortal who saves the world.'

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。』

「菩薩累劫清凈之行，至儒大慈，道定自然，忍力降魔，鬼兵退散，定意如故，不以智慮，無憂喜想，是日夜半后，得三術阇(三術阇者漢言三神滿具足)，漏盡結解，自知本昔久所習行，四神足念，精進定、欲定、意定、戒定，得變化法，所欲如意，不復用思；身能飛行；能分一身，作百作千至億萬無數，複合為一；能徹入地，石壁皆過，從一方現，俯沒仰出，譬如水波；能身中出水火；能履水行虛，身不陷墜；坐臥空中，如飛鳥翔；立能及天，手捫日月，欲身平立，至梵自在；眼徹視，耳洞聽，意預知，諸天人龍鬼神蚑行蠕動之類，身行口言心所念，悉見聞知。諸有貪淫無貪淫者，有瞋怒無瞋怒者，有愚癡無愚癡者，有愛慾無愛慾者，有大志行無大志行者，有內外行無內外行者，有念善不念善者，有一心無一心者，有解脫意無解脫意者，一切悉知。

「菩薩觀天上、人中、地獄、畜生、鬼神五道，先世父母、兄弟、妻子中外姓字，一一分別，一世十世，百千億萬無數世事，至於天地一劫崩壞空荒之時，一劫始成，人物初興，能知十劫百劫至千萬億無數劫中，內外姓字，衣食苦樂，壽命長短，死此生彼，展轉所趣，從上頭始，諸所更身，生長老終，形色好醜，賢愚苦樂，一切三界，皆分別知

現代漢語譯本：菩薩經過無數劫的清凈修行，達到至高的慈悲，其道行已臻自然，以忍辱之力降伏魔障，鬼兵紛紛退散，其禪定之意依然如故，不依賴智慮，心中無憂無喜。在某個夜晚的後半夜，菩薩獲得了三術阇（三術阇，漢譯為三神圓滿具足），斷盡煩惱，解脫束縛，自知過去久遠以來所修行的，四神足念，即精進定、欲定、意定、戒定，獲得了變化之法，一切所求皆如意，不再需要思慮；身體能夠飛行；能夠將一個身體分化成百、千，乃至億萬無數，然後又合為一體；能夠穿透地面，石壁都無法阻擋，從一個地方出現，俯身沒入，仰身而出，就像水波一樣；能夠從身體中放出水火；能夠在水面上行走，身體不會下沉；能夠坐在或躺在空中，像飛鳥一樣翱翔；站立時能夠觸及天空，手能撫摸日月，想要身體平立，就能到達梵天自在；眼睛能夠透視，耳朵能夠洞聽，意念能夠預知，所有天人、龍、鬼神以及爬行蠕動的生物，他們的行為、言語和心中所想，都能看見、聽見和知道。對於那些有貪慾和沒有貪慾的人，有嗔怒和沒有嗔怒的人，有愚癡和沒有愚癡的人，有愛慾和沒有愛慾的人，有大志向和沒有大志向的人，有內外修行和沒有內外修行的人，有念善和不念善的人，有一心和沒有一心的人，有解脫意和沒有解脫意的人，菩薩都完全知曉。 現代漢語譯本：菩薩觀察天上、人間、地獄、畜生、鬼神這五道眾生，能夠分別知曉他們前世的父母、兄弟、妻子以及內外姓氏，能夠知曉他們一世、十世、百千億萬無數世的事情，甚至能夠知曉天地一劫崩壞空荒之時，以及一劫開始形成，萬物初生之時的事情。菩薩能夠知曉十劫、百劫乃至千萬億無數劫中，眾生的內外姓氏、衣食苦樂、壽命長短、死後轉生之處，以及他們從最初開始，所經歷的各種身體，生長衰老死亡，形貌美醜，賢愚苦樂，三界中的一切，菩薩都能夠分別知曉。

English version: The Bodhisattva, through countless kalpas of pure practice, attains supreme compassion, their path becomes natural, with the power of patience subduing demons, causing the demon soldiers to scatter, their meditative intention remains unchanged, not relying on intellect, without worry or joy. In the latter half of a certain night, the Bodhisattva attains the three abhijñās (the three abhijñās, translated into Chinese as 'three divine powers fully possessed'), exhausting all defilements, liberating from bondage, knowing their past practices, the four bases of psychic power, namely, the concentration of diligence, the concentration of desire, the concentration of intention, and the concentration of discipline, obtaining the power of transformation, all desires fulfilled, no longer needing to think; the body can fly; can divide one body into hundreds, thousands, even billions and countless, then reunite as one; can penetrate the ground, stone walls cannot hinder, appearing from one place, submerging and emerging, like water waves; can emit water and fire from the body; can walk on water without sinking; can sit or lie in the air, soaring like a bird; standing can reach the sky, hands can touch the sun and moon, wanting to stand upright, can reach the Brahma realm freely; eyes can see through, ears can hear clearly, mind can foresee, all gods, humans, dragons, ghosts, and crawling creatures, their actions, words, and thoughts, can be seen, heard, and known. For those with greed and without greed, with anger and without anger, with ignorance and without ignorance, with desire and without desire, with great aspirations and without great aspirations, with inner and outer practice and without inner and outer practice, with thoughts of good and without thoughts of good, with one-pointedness and without one-pointedness, with the intention of liberation and without the intention of liberation, the Bodhisattva knows all. English version: The Bodhisattva observes the five realms of existence: heaven, human, hell, animal, and ghost, and can distinguish their past parents, siblings, spouses, and both inner and outer surnames, knowing their affairs of one life, ten lives, hundreds of thousands of billions of countless lives, even knowing the time when the world collapses and becomes desolate, and the time when a kalpa begins to form, when all things first arise. The Bodhisattva can know the inner and outer surnames, clothing, food, suffering, joy, lifespan, and the places of rebirth of beings in ten kalpas, a hundred kalpas, even billions of countless kalpas, as well as the various bodies they have experienced from the beginning, their growth, aging, and death, their appearance, beauty, ugliness, wisdom, foolishness, suffering, and joy, all within the three realms, the Bodhisattva can distinguish and know.

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。見人魂神，各自隨行，生五道中，或墮地獄，或墮畜生，或作鬼神，或生天上，或入人形，有生豪貴富樂家者，有生卑鄙貧賤家者。知眾生或五陰自弊，一色像，二痛癢，三思想，四行作，五魂識，皆習五欲，眼貪色，耳貪聲，鼻貪香，舌貪味，身貪細滑，牽于愛慾，或於財色思望安樂，從是生諸惡本，從惡致苦。能斷愛習，不隨淫心，大如毛髮，受行八道，則眾苦滅，譬如無薪亦無火，是謂無為度世之道。

「菩薩自知，已棄惡本，無淫怒癡，生死五陰諸種悉斷，無餘災孽所作已成，智慧已了。明星出時，廓然大悟，得無上正真道，為最正覺，得佛十八法，有十神力、四無所畏。佛十八法者，謂從得佛至於泥曰，一、無失道，二、無空言，三、無妄志，四、無不凈意，五、無若干想，六、無不省視，七、志欲無減，八、精進無減，九、定意無減，十、智慧無減，十一、解脫無減，十二、度知見無減，十三、古世之事悉知見，十四、來世之事悉知見，十五、今世之事悉知見，十六、攬眾身行化以始所知，十七、攬眾言行化以始所知，十八、攬眾意行化以始所知，是為佛十八不共之法

現代漢語譯本：看見人的靈魂和精神，各自跟隨其行為，在五道中輪迴，有的墮入地獄，有的墮為畜生，有的成為鬼神，有的升入天堂，有的轉生為人。有的人出生在豪門富貴之家，有的人出生在卑微貧賤之家。要知道眾生被自身的五陰所矇蔽：一是色相，二是感受，三是思想，四是行為，五是意識。他們都習慣於五種慾望，眼睛貪戀美色，耳朵貪戀聲音，鼻子貪戀香氣，舌頭貪戀美味，身體貪戀細滑的觸感。他們被愛慾所牽引，或者對財富和美色抱有渴望，追求安樂，由此產生各種罪惡的根源，從罪惡導致痛苦。如果能夠斷除愛慾的習性，不隨淫心，即使像毛髮一樣微小的淫念也要斷除，奉行八正道，那麼一切痛苦都會消滅，就像沒有柴火就沒有火焰一樣，這就是所謂的無為度世之道。 菩薩自己知道，已經拋棄了罪惡的根源，沒有淫慾、憤怒和愚癡，生死輪迴的五陰等各種束縛都已斷除，沒有剩餘的災禍和罪孽，所作的事情已經完成，智慧已經圓滿。當啟明星出現的時候，菩薩豁然大悟，證得無上正真之道，成為最正覺的佛陀，獲得佛陀的十八種功德，擁有十種神通力量和四種無所畏懼。佛陀的十八種功德是指從成佛到涅槃之間，一、沒有失誤的教導，二、沒有空洞的言辭，三、沒有虛妄的志向，四、沒有不純凈的意念，五、沒有雜亂的想法，六、沒有不審視的行為，七、意志和慾望沒有減退，八、精進沒有減退，九、禪定沒有減退，十、智慧沒有減退，十一、解脫沒有減退，十二、度化眾生的知見沒有減退，十三、完全知曉過去世的事情，十四、完全知曉未來世的事情，十五、完全知曉現在世的事情，十六、運用自身行為來教化眾生，從最初的認知開始，十七、運用自身言語來教化眾生，從最初的認知開始，十八、運用自身意念來教化眾生，從最初的認知開始。這就是佛陀所獨有的十八種不共之法。

English version: Seeing the souls and spirits of people, each follows their own actions, transmigrating through the five paths. Some fall into hell, some are reborn as animals, some become ghosts or spirits, some ascend to heaven, and some are reborn as humans. Some are born into wealthy and noble families, while others are born into humble and impoverished ones. Know that sentient beings are obscured by their own five aggregates: first, form; second, feeling; third, perception; fourth, mental formations; and fifth, consciousness. They are all accustomed to the five desires: the eyes crave sights, the ears crave sounds, the nose craves scents, the tongue craves tastes, and the body craves smooth and soft sensations. They are drawn by love and desire, or they harbor desires for wealth and beauty, seeking pleasure, and from this arise the roots of all evils, and from evil comes suffering. If one can sever the habit of desire, not follow lustful thoughts, even the slightest lustful thought like a hair must be cut off, and practice the Eightfold Path, then all suffering will cease, just as there is no fire without fuel. This is called the path of non-action to transcend the world. A Bodhisattva knows that they have already abandoned the roots of evil, are without lust, anger, and ignorance. All the bonds of the five aggregates of birth and death are severed, there is no remaining calamity or sin, what needs to be done is already accomplished, and wisdom is perfected. When the morning star appears, the Bodhisattva has a great awakening, attains the unsurpassed true path, becomes the most perfectly enlightened Buddha, and obtains the eighteen qualities of a Buddha, possessing ten spiritual powers and four fearlessnesses. The eighteen qualities of a Buddha refer to the period from enlightenment to nirvana: first, there is no mistaken teaching; second, there are no empty words; third, there are no false aspirations; fourth, there are no impure thoughts; fifth, there are no confused ideas; sixth, there are no unexamined actions; seventh, the will and desire do not diminish; eighth, diligence does not diminish; ninth, concentration does not diminish; tenth, wisdom does not diminish; eleventh, liberation does not diminish; twelfth, the knowledge and vision to liberate sentient beings do not diminish; thirteenth, all past events are fully known; fourteenth, all future events are fully known; fifteenth, all present events are fully known; sixteenth, using one's own actions to teach sentient beings, starting from the initial understanding; seventeenth, using one's own words to teach sentient beings, starting from the initial understanding; eighteenth, using one's own thoughts to teach sentient beings, starting from the initial understanding. These are the eighteen unique qualities of a Buddha.

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「十神力者，諸佛悉見知，深微隱遠，是處非處，明審如有，一力也；佛悉明知來今往古所造行地，其受報處，二力也；佛悉分別天人眾生彼彼異念，三力也；佛知眾生若干種語及度世語，四力也；佛悉了知世間雜種無量情態，五力也；佛能現禪解定行，除眾勞諍，六力也；佛知欲縛知欲解要在所宜行，七力也；佛智如海善言無量追識一切宿命所更，八力也；佛天眼凈見人物死神所出生，善惡殃福，隨行受報，九力也；佛漏已盡，無復縛著，神真睿智，自知見證，究暢道行，可作能作，無餘生死，其智明審，是為佛十神力也。

「四無所畏者，佛神智正覺，無所不知，愚人或言：『佛未悉知。』至於梵摩眾聖，皆莫能論佛之智故，獨步不懼，一無畏也。佛漏盡悉止，愚惑相言：『佛漏未盡。』至梵摩眾聖，莫能論佛之志故，獨步不懼，二無畏也。佛說經戒，天下誦習，愚惑相言：『佛經可遏。』至梵摩眾聖，莫能論毀佛正經故，獨步不懼，三無畏也。佛現道義，言真而要，能度苦厄，愚惑相言：『不能度苦。』至梵摩眾聖，莫能論佛正道故，周行不懼，四無畏也

現代漢語譯本 『十種神力，諸佛完全知曉，深奧微妙，隱晦遙遠，哪些是合理的，哪些是不合理的，都能明察審視，如同親見，這是第一種神力；佛完全明瞭過去、現在、未來所造作的行為及其受報之處，這是第二種神力；佛完全能分辨天人眾生各自不同的念頭，這是第三種神力；佛知道眾生各種不同的語言以及度化世人的語言，這是第四種神力；佛完全瞭解世間各種各樣無量的情態，這是第五種神力；佛能展現禪定解脫的修行，消除各種煩惱爭端，這是第六種神力；佛知道慾望的束縛，知道解脫慾望的關鍵在於適宜的修行，這是第七種神力；佛的智慧如海，善於言辭，能追溯回憶一切宿世的經歷，這是第八種神力；佛的天眼清凈，能看見眾生死後神識的去處，以及善惡的報應，隨其行為而受報，這是第九種神力；佛的煩惱已經斷盡，不再有任何束縛，神智真實而明銳，自己知道並親身證悟，通達暢行於道，能做該做的事，不再有剩餘的生死輪迴，其智慧明察審視，這就是佛的十種神力。 『四種無所畏懼，佛的神智是真正的覺悟，無所不知，愚人或許會說：『佛並非完全知曉。』但即使是梵天、魔眾等聖者，都不能辯論佛的智慧，所以佛能獨自行走而無所畏懼，這是第一種無所畏懼。佛的煩惱已經斷盡，愚昧的人會說：『佛的煩惱沒有斷盡。』但即使是梵天、魔眾等聖者，都不能辯論佛的意志，所以佛能獨自行走而無所畏懼，這是第二種無所畏懼。佛所說的經典戒律，天下人都誦讀學習，愚昧的人會說：『佛的經典可以被阻止。』但即使是梵天、魔眾等聖者，都不能辯論譭謗佛的正經，所以佛能獨自行走而無所畏懼，這是第三種無所畏懼。佛所展現的道義，言辭真實而精要，能度脫苦難，愚昧的人會說：『不能度脫苦難。』但即使是梵天、魔眾等聖者，都不能辯論佛的正道，所以佛能周行而無所畏懼，這是第四種無所畏懼。

English version 'The ten powers of the Buddha are fully known by all Buddhas. They are profound, subtle, hidden, and far-reaching. They discern what is right and what is wrong, clearly and precisely, as if seen with one's own eyes. This is the first power. The Buddha fully understands the actions performed in the past, present, and future, and where their consequences will be experienced. This is the second power. The Buddha can fully distinguish the different thoughts of gods, humans, and all beings. This is the third power. The Buddha knows the various languages of beings and the languages that liberate the world. This is the fourth power. The Buddha fully understands the countless states of mind in the world. This is the fifth power. The Buddha can manifest the practice of meditation, liberation, and resolve all disputes and troubles. This is the sixth power. The Buddha knows the bondage of desire and the key to liberation from desire lies in appropriate practice. This is the seventh power. The Buddha's wisdom is like the ocean, skilled in speech, and can recall all past lives. This is the eighth power. The Buddha's heavenly eye is pure and can see where beings go after death, and the consequences of good and evil, which are received according to their actions. This is the ninth power. The Buddha's afflictions are completely extinguished, and there are no more attachments. The divine wisdom is true and sharp, self-knowing and self-realized, thoroughly understanding the path, able to do what needs to be done, with no remaining cycle of birth and death. This wisdom is clear and precise. These are the ten powers of the Buddha. 'The four fearlessnesses are that the Buddha's divine wisdom is true enlightenment, knowing all things. Foolish people might say, 'The Buddha does not know everything.' But even Brahma, Mara, and other sages cannot argue against the Buddha's wisdom, so the Buddha walks alone without fear. This is the first fearlessness. The Buddha's afflictions are completely extinguished. Foolish people might say, 'The Buddha's afflictions are not extinguished.' But even Brahma, Mara, and other sages cannot argue against the Buddha's will, so the Buddha walks alone without fear. This is the second fearlessness. The scriptures and precepts spoken by the Buddha are recited and studied by all. Foolish people might say, 'The Buddha's scriptures can be stopped.' But even Brahma, Mara, and other sages cannot argue against or slander the Buddha's true scriptures, so the Buddha walks alone without fear. This is the third fearlessness. The path of righteousness shown by the Buddha is true and essential, able to liberate from suffering. Foolish people might say, 'It cannot liberate from suffering.' But even Brahma, Mara, and other sages cannot argue against the Buddha's true path, so the Buddha walks without fear. This is the fourth fearlessness.'

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「佛得是意，一切知見，坐自念言：『是實微妙，難知難明，甚難得也，高而無上，廣不可極，淵而無下，深不可測，大苞天地，細入無間，養育眾生，如視赤子，承事諸佛，積德無量，累劫勤苦，不忘其功也，今悉得之。』善自頌曰：

「『作福之報快，　　眾愿皆得成， 　　速疾入眾寂，　　皆得至泥洹。 　　今覺佛極貴，　　棄淫凈無漏， 　　一切能將導，　　從者必歡豫。』

「是時佛在摩竭提界善勝道場貝多樹下，德力降魔，覺慧神靜，三達無礙。度二賈客，提謂、波利，授三自歸，及與五戒，為清信士。

「念昔錠光別我為佛：『汝后百劫，當得作佛，名釋迦文如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，度脫眾生，如我今也。』吾從是來，建立弘誓，奉行六度、四等、四恩、三十七品，善權隨時，一切諸法，積累不倦，高行殊異，忍苦無量，功報不遺，大愿果成。」

佛說經已，一切眾會，皆大歡喜，為佛作禮而去

現代漢語譯本 『佛陀心想，我已通達一切知見，於是自言自語道：』這真是微妙至極，難以理解，難以明瞭，極其難得的境界啊！它高遠無上，廣闊無邊，深邃無底，深不可測，包容天地，細微至無間隙，養育眾生如同看待自己的嬰兒，侍奉諸佛，積累了無量的功德，經歷了無數劫的勤苦修行，不曾忘記自己的功業，如今我全都獲得了。』於是，他自己作頌說道： 『行善的果報是如此迅速，一切願望都能實現，能快速進入寂靜的境界，都能到達涅槃。如今我覺悟到佛的尊貴，捨棄淫慾，清凈無漏，能引導一切眾生，跟隨我的人必定歡喜。』 『當時，佛陀在摩竭提國善勝道場的菩提樹下，以德行和力量降伏了魔障，覺悟的智慧平靜而神聖，三達無礙。他度化了兩位商人，提謂和波利，為他們授了三皈依和五戒，使他們成為清信士。 『回想過去，錠光佛曾預言我將成佛：』你將在一百劫之後成佛，名為釋迦牟尼如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，度脫眾生，如同我今天一樣。』我從那時起，就立下宏大的誓願，奉行六度、四等、四恩、三十七道品，善巧方便，隨順時機，對於一切諸法，積累不懈，高尚的德行殊勝超凡，忍受了無量的苦難，功德果報沒有遺漏，最終成就了偉大的願望。』 佛陀說完這部經后，所有在場的聽眾都非常歡喜，向佛陀行禮后離去。

English version 『The Buddha thought, 『I have attained all knowledge and insight,』 and said to himself, 『This is truly subtle and profound, difficult to understand, difficult to comprehend, and extremely rare to attain! It is lofty and supreme, vast and boundless, deep and bottomless, unfathomable, encompassing heaven and earth, minute to the point of being without gaps, nurturing all living beings as if they were one's own infants, serving all Buddhas, accumulating immeasurable merit, enduring countless eons of diligent practice, never forgetting one's own achievements, and now I have obtained it all.』 Then, he composed a verse for himself, saying: 『The reward of doing good is swift, all wishes are fulfilled, one can quickly enter the state of tranquility, and all can reach Nirvana. Now I realize the supreme value of the Buddha, abandoning lust, pure and without outflows, able to guide all beings, those who follow me will surely rejoice.』 『At that time, the Buddha was in the Good Victory Bodhimanda in Magadha, under the Bodhi tree, subduing the demons with virtue and power, his awakened wisdom calm and divine, with unobstructed three insights. He converted two merchants, Trapusa and Bhallika, giving them the Three Refuges and the Five Precepts, making them lay devotees. 『Recalling the past, Dipankara Buddha prophesied that I would become a Buddha: 『You will become a Buddha after one hundred kalpas, named Shakyamuni Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World Honored One, liberating all beings, just as I do today.』 From that time on, I made great vows, practiced the Six Perfections, the Four Immeasurables, the Four Graces, and the Thirty-Seven Factors of Enlightenment, using skillful means, adapting to the times, diligently accumulating all dharmas, with noble conduct that is extraordinary, enduring immeasurable suffering, the rewards of merit not being overlooked, and finally fulfilling the great vow.』 After the Buddha finished speaking this sutra, all those present were very joyful, bowed to the Buddha, and departed.

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修行本起經卷下

現代漢語譯本 《修行本起經》卷下

English version The Sutra of the Origin of Practice, Volume Two

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