T03n0185_太子瑞應本起經

大正藏第 03 冊 No. 0185 太子瑞應本起經

No. 185

佛說太子瑞應本起經卷上

吳月支優婆塞支謙譯

佛言：

「吾自念宿命，無數劫時，本為凡夫。初求佛道已來，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，吾獨欲反其源故，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，定光佛興世，有聖王名曰制勝治，在缽摩大國，民多壽樂，天下太平。時我為菩薩，名曰儒童；幼懷聰睿，志大包弘，隱居山澤，守玄行禪。聞世有佛，心獨喜歡，披鹿皮衣，行欲入國。道經丘聚，聚中道士，有五百人。菩薩過之，終日竟夜，論道說義，師徒皆悅。臨當別時，五百人各送銀錢一枚，菩薩受之。

「入城見民，欣然匆匆，平治道路，灑掃燒香

現代漢語譯本：佛說：『我回憶自己的宿命，在無數劫以前，原本是凡夫俗子。自從開始追求佛道以來，精神受形，周遍於五道之中。一個身體壞滅，又接受另一個身體，生死輪迴無量無盡。譬如將天下所有的草木都砍成籌碼，用來計算我過去的身體，也無法數清。』 『天地從開始到終結，稱為一劫，而我經歷天地成壞的次數，不可計數。因此我感傷世間貪慾長久流淌，沉沒于愛慾的海洋，我獨自想要返回其根源，所以自我勉勵而特別超脫出來。因此世世代代勤勞辛苦，不認為勞累；虛心喜愛清靜，無為無慾；減少自己的需求而佈施，至誠地遵守戒律，謙卑忍辱，勇猛精進，一心一意地學習聖人的智慧。仁愛地救活天下，悲憫窮困和遭受災難的人，安慰憂愁和悲傷的人，養育眾生，救濟受苦的人，侍奉諸佛，辨別覺悟的真人，功勛累積，不可記數。直到過去，定光佛出現於世，有一位聖王名叫制勝治，統治著缽摩大國，人民大多長壽快樂，天下太平。當時我為菩薩，名叫儒童；從小就聰明睿智，志向遠大而包容，隱居在山澤之中，守護玄妙的道理，修行禪定。聽到世上有佛，心中非常歡喜，披著鹿皮衣，想要進入國都。路上經過一個村落，村落中有五百個道士。菩薩經過那裡，整天整夜，論道說法，師徒都非常高興。臨到分別的時候，五百人每人送給菩薩一枚銀錢，菩薩接受了。』 『進入城中，看見百姓，歡喜地匆匆忙忙，平整道路，灑水掃地，焚香。』

English version: The Buddha said, 'I recall my past lives, countless eons ago, I was originally an ordinary person. Since I began seeking the path of Buddhahood, my spirit has taken form, traversing the five realms. One body perishes, and another is received, the cycle of birth and death is immeasurable. It's like cutting all the grass and trees in the world into counting sticks, it would still be impossible to count my past bodies.' '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 incalculable. Therefore, I am saddened by the long flow of worldly greed, sinking into the sea of desire. I alone want to return to its source, so I encourage myself and transcend. Therefore, I have been diligent and hardworking in every life, not considering it tiring; humbly loving tranquility, being non-active and without desire; reducing my own needs to give alms, sincerely observing the precepts, being humble and patient, courageous and diligent, wholeheartedly learning the wisdom of the saints. Benevolently saving the world, having compassion for the poor and those suffering from disasters, comforting the worried and sad, nurturing all living beings, rescuing the suffering, serving all Buddhas, distinguishing the enlightened ones, accumulating merits, which cannot be recorded. Until the past, when Dipankara Buddha appeared in the world, there was a holy king named 'Conquest Ruler', who ruled the great country of Padma, where the people were mostly long-lived and happy, and the world was peaceful. At that time, I was a Bodhisattva named 'Ru Tong'; from a young age, I was intelligent and wise, with great and inclusive aspirations, living in seclusion in the mountains and marshes, guarding the profound principles, and practicing meditation. Hearing that there was a Buddha in the world, my heart was very happy, wearing a deerskin garment, I wanted to enter the capital. On the way, I passed a village, where there were five hundred Taoists. The Bodhisattva passed by there, and all day and night, they discussed the Tao and preached, and the teachers and disciples were all very happy. When it was time to part, each of the five hundred people gave the Bodhisattva a silver coin, which the Bodhisattva accepted.' 'Entering the city, seeing the people, happily and hurriedly, leveling the roads, sprinkling water and sweeping, burning incense.'

。即問行者：『用何等故？』行人答曰：『今日佛當來入城。』菩薩大喜，自念：『甚快！今得見佛，當求我願。』

「語頃，王家女過，厥名瞿夷，挾水瓶持七枚青蓮華。菩薩追而呼曰：『大姊且止！請以百銀錢雇手中華。』女曰：『佛將入城，王齋戒沐浴，華欲上之，不可得也。』

「又請曰：『姊可更取求。』雇二百三百不肯，即探囊中五百銀錢，盡用與之。瞿夷念華，極直數錢，乃雇五百，貪其銀寶，與五莖華，自留二枚。回別意疑：『此何道士，披鹿皮衣，裁蔽形體，不惜銀錢寶，得五莖華？』憘怡非恒，追呼：『男子！以誠告我，此華可得；不者奪卿。』菩薩顧曰：『買華從百錢至五百，以自交決，何宜相奪？』女曰：『我王家人，力能奪卿。』菩薩慝然曰：『欲以上佛，求所愿耳。』

「瞿夷曰：『善！愿我後生，常為君妻，好醜不相離；必置心中，令佛知之。今我女弱，不能得前，請寄二華，以獻于佛。』菩薩許焉。

「須臾佛到，國王臣民，皆迎拜謁，各散名華，華悉墮地。菩薩得見佛，散五莖華，皆止空中，當佛上如根生，無墮地者。后散二華，又挾住佛兩肩上

現代漢語譯本：於是（菩薩）問路人：『因為什麼緣故？』路人回答說：『今天佛將要進城。』菩薩非常高興，心想：『太好了！今天能見到佛，我應當求我的願望。』 過了一會兒，王家的女兒走過，她的名字叫瞿夷，她拿著水瓶，手裡拿著七朵青蓮花。菩薩追上去喊道：『大姐請停一下！請用一百銀錢買你手中的花。』女子說：『佛將要進城，國王齋戒沐浴，（這些）花是想獻給佛的，不能給你。』 （菩薩）又請求說：『姐姐可以再去取（花）。』（菩薩）出二百、三百（銀錢）她都不肯，（菩薩）就從囊中拿出五百銀錢，全部給了她。瞿夷心想（這些）花，最多值幾枚錢，竟然用五百（銀錢）買，貪圖他的銀錢財寶，給了他五朵花，自己留下兩朵。她回頭（看菩薩），心裡疑惑：『這是什麼道士，披著鹿皮衣服，勉強遮住身體，不吝惜銀錢財寶，買五朵花？』她非常高興，（這種高興）不同尋常，追上去喊道：『男子！誠實地告訴我，這花可以給你；不然我就搶你的。』菩薩回頭說：『買花從一百錢到五百錢，已經自己決定了，怎麼能搶奪呢？』女子說：『我是王家的人，有能力搶你的。』菩薩（無奈地）說：『（我）想把花獻給佛，求我的願望罷了。』 瞿夷說：『好！我願來世，常常做你的妻子，無論美醜都不分離；（我）一定要把這個願望放在心裡，讓佛知道。現在我身為女子，身體柔弱，不能到前面去，請你幫我把這兩朵花，獻給佛。』菩薩答應了。 一會兒，佛到了，國王和臣民，都迎接拜見，各自散發鮮花，花都掉在地上。菩薩見到佛，散發五朵花，都停在空中，在佛的上方像生了根一樣，沒有掉在地上的。後來散發兩朵花，又停在佛的兩肩上。

English version: Then (the Bodhisattva) asked a passerby: 'For what reason?' The passerby replied: 'Today the Buddha will enter the city.' The Bodhisattva was very happy, thinking: 'Great! Today I can see the Buddha, I should ask for my wish.' After a while, the king's daughter passed by, her name was Qu Yi, she was holding a water bottle and seven blue lotus flowers in her hand. The Bodhisattva chased after her and called out: 'Elder sister, please stop! Please let me buy the flowers in your hand for one hundred silver coins.' The woman said: 'The Buddha is about to enter the city, the king is fasting and bathing, (these) flowers are intended to be offered to the Buddha, I cannot give them to you.' (The Bodhisattva) pleaded again: 'Sister, you can go and get more (flowers).' (The Bodhisattva) offered two hundred, three hundred (silver coins) but she refused, (the Bodhisattva) then took out five hundred silver coins from his bag and gave them all to her. Qu Yi thought (these) flowers, at most are worth a few coins, yet he bought them for five hundred (silver coins), greedy for his silver and treasures, she gave him five flowers, keeping two for herself. She turned back (to look at the Bodhisattva), feeling suspicious: 'What kind of Taoist is this, wearing deerskin clothes, barely covering his body, not caring about silver and treasures, buying five flowers?' She was very happy, (this happiness) was unusual, she chased after him and called out: 'Man! Tell me honestly, these flowers can be given to you; otherwise I will snatch them from you.' The Bodhisattva turned back and said: 'Buying flowers from one hundred coins to five hundred coins, I have already decided myself, how can you snatch them?' The woman said: 'I am from the king's family, I have the power to snatch them from you.' The Bodhisattva (helplessly) said: '(I) want to offer the flowers to the Buddha, to ask for my wish.' Qu Yi said: 'Good! I wish in my next life, I will always be your wife, whether beautiful or ugly, we will not be separated; (I) must keep this wish in my heart, let the Buddha know. Now I am a woman, my body is weak, I cannot go to the front, please help me offer these two flowers to the Buddha.' The Bodhisattva agreed. After a while, the Buddha arrived, the king and his subjects all welcomed and paid their respects, each scattered flowers, the flowers all fell to the ground. The Bodhisattva saw the Buddha, scattered five flowers, all stopped in the air, above the Buddha as if they had taken root, none fell to the ground. Later, he scattered two flowers, which also stopped on the Buddha's shoulders.

。佛知至意，贊菩薩言：『汝無數劫，所學清凈，降心棄命，舍欲守空，不起不滅，無猗之慈，積德行愿，今得之矣。』因記之曰：『汝自是后，九十一劫，劫號為賢，汝當作佛，名釋迦文(天竺語，釋迦為能，文為儒，義名能儒)。』

「菩薩已得記言，疑解望止；霍然無想，寂而入定。便逮清凈不起法忍，即時輕舉，身升虛空，去地七仞，從上來下，稽首佛足。見地濯濕，即解皮衣，欲以覆之，不足掩泥，乃解發布地，令佛蹈而過。佛又稱曰：『汝精進勇猛，后得佛時，當於五濁之世，度諸天人，不以為難，必如我也。』

「菩薩承事定光，至於泥曰。奉戒護法，壽終即生第一天上，為四天王。畢天之壽，下生人間，作轉輪聖王飛行皇帝——七寶自至，一、金輪寶，二、神珠寶，三、紺馬寶朱髦鬣，四、白象寶朱髦尾，五、玉女寶，六、賢鑑寶，七、聖導寶——八萬四千歲，壽終即上生第二忉利天上，為天帝釋。壽盡又升第七梵天，為梵天王。如是上作天帝，下為聖主，各三十六反，週而復始。及其變化，隨時而現，或為聖帝，或作儒林之宗，國師道士，在所現化，不可稱記。

「菩薩於九十一劫，修道德，學佛意，通十地行，在一生補處

現代漢語譯本：佛陀領悟了至深的含義，讚歎菩薩說：『你無數劫以來，所學清凈，降伏內心，捨棄生命，拋棄慾望，堅守空性，不生不滅，擁有無所依傍的慈悲，積累功德，實踐誓願，如今終於成就了。』於是為他授記說：『你從今以後，經過九十一劫，屆時劫名為賢，你將成佛，名為釋迦文（天竺語，釋迦意為能，文意為儒，合起來的意思是能儒）。』 菩薩得到授記后，疑慮解除，希望止息；豁然進入無想狀態，寂靜入定。隨即證得清凈不生法忍，立刻輕身飛起，升入虛空，離地七仞，從上而下，頂禮佛足。看到地面潮濕，就解下皮衣，想要覆蓋地面，但不足以遮蓋泥濘，於是解下頭髮鋪在地上，讓佛踩踏而過。佛陀又稱讚說：『你精進勇猛，將來成佛時，當在五濁惡世，度化諸天人和世人，不會覺得困難，必定像我一樣。』 菩薩侍奉定光佛，直到泥洹。奉持戒律，護衛佛法，壽命終結后就生到第一層天上，成為四天王。天壽終了，下生人間，成為轉輪聖王飛行皇帝——七寶自然而至，一、金輪寶，二、神珠寶，三、紺馬寶，硃色鬃毛，四、白象寶，硃色尾巴，五、玉女寶，六、賢鑑寶，七、聖導寶——壽命八萬四千歲，壽終后就升到第二層忉利天上，成為天帝釋。壽命盡了又升到第七梵天，成為梵天王。這樣，上為天帝，下為聖主，各三十六次，週而復始。至於他的變化，隨時顯現，有時是聖帝，有時是儒林宗師，國師道士，所現化的形象，不可勝數。 菩薩在九十一劫中，修習道德，學習佛法，通達十地之行，處於一生補處（即將成佛的菩薩）。

English version: The Buddha, understanding the profound meaning, praised the Bodhisattva, saying, 'For countless kalpas, you have studied purely, subdued your mind, relinquished life, abandoned desires, adhered to emptiness, neither arising nor ceasing, possessing unattached compassion, accumulated merit, and practiced vows. Now you have finally achieved it.' Then he prophesied, 'From now on, after ninety-one kalpas, when the kalpa is named 'Worthy,' you will become a Buddha named Shakyamuni (in the language of India, Shakya means 'able,' and Muni means 'sage,' together meaning 'able sage').' After receiving the prophecy, the Bodhisattva's doubts were resolved, and his hopes ceased; he suddenly entered a state of no-thought, quietly entering samadhi. He then attained the pure non-arising Dharma-kshanti, immediately levitating, rising into the void, seven ren above the ground, and from above, prostrated at the Buddha's feet. Seeing the ground was wet, he took off his leather robe, intending to cover the ground, but it was not enough to cover the mud, so he unbound his hair and spread it on the ground, allowing the Buddha to step over it. The Buddha again praised him, saying, 'You are diligent and courageous. When you become a Buddha in the future, you will be able to liberate all gods and humans in the five turbid ages without difficulty, just like me.' The Bodhisattva served Dipankara Buddha until nirvana. He upheld the precepts, protected the Dharma, and upon the end of his life, was born in the first heaven, becoming one of the Four Heavenly Kings. After his heavenly life ended, he was born in the human realm, becoming a Chakravartin King, a flying emperor—the seven treasures naturally appeared: 1. the golden wheel treasure, 2. the divine jewel treasure, 3. the dark horse treasure with crimson mane, 4. the white elephant treasure with crimson tail, 5. the jade maiden treasure, 6. the wise minister treasure, and 7. the guiding general treasure—living for 84,000 years. After his life ended, he ascended to the second heaven, Trayastrimsa, becoming Indra. When that life ended, he ascended to the seventh Brahma heaven, becoming a Brahma King. In this way, he was a heavenly emperor above and a holy ruler below, each for thirty-six times, cycling repeatedly. As for his transformations, they appeared at any time, sometimes as a holy emperor, sometimes as a master of Confucianism, a national teacher, or a Taoist priest. The forms he manifested were countless. For ninety-one kalpas, the Bodhisattva cultivated virtue, studied the Buddha's teachings, mastered the ten bhumis, and was in the position of a 'one-life-away' Bodhisattva (a Bodhisattva who is one lifetime away from becoming a Buddha).

。後生第四兜術天上，為諸天師，功成志就，神智無量。期運之至，當下作佛，託生天竺迦維羅衛國，父王名白凈，聰睿仁賢；夫人曰妙，節義溫良。迦維羅衛者，三千日月萬二千天地之中央也。佛之威神，至尊至重，不可生邊地，地為傾邪，故處其中。周化十方，往古諸佛興，皆出於此。

「菩薩初下，化乘白象，冠日之精。因母晝寢，而示夢焉，從右脅入。夫人夢寤，自知身重，王即召問太卜，佔其所夢。卦曰：『道德所歸，世蒙其福，必懷聖子。』菩薩在胎，清凈無有臭穢。於是群臣諸小國王，聞大王夫人有娠，皆來朝賀。菩薩于胎中，見外人拜，如蒙羅縠而視，陰以手攘之。攘之者意，不欲擾人也。自夫人懷妊，天為獻飲食，自然日至，夫人得而享之，不知所從來，不復饗王廚，以為苦且辛。到四月八日夜明星出時，化從右脅生墮地，即行七步，舉右手住而言：『天上天下，唯我為尊。三界皆苦，何可樂者？』

「是時天地大動，宮中盡明。梵釋神天，皆下於空中侍。四天王接置金機上，以天香湯，浴太子身。身黃金色，有三十二相，光明徹照，上至二十八天，下至十八地獄，極佛境界莫不大明

現代漢語譯本：後來，菩薩轉生到第四兜率天，成為諸天之師，功德圓滿，智慧無量。時機成熟時，他將在此成佛，轉生到天竺迦維羅衛國。他的父王名叫白凈，聰明睿智，仁慈賢德；他的母親名叫妙，貞潔有節，溫柔善良。迦維羅衛國位於三千日月和一萬二千個天地宇宙的中心。佛的威德神力至高無上，不能在邊遠之地出生，因為那裡的地勢會傾斜不正，所以他必須出生在中心。他將教化十方世界，過去諸佛的興起，都出自這裡。 菩薩初次降生時，化身為騎著白象的形象，頭戴太陽的光輝。因為母親在白天睡覺，菩薩就以夢境的形式顯現，從母親的右脅進入。夫人從夢中醒來，知道自己懷孕了，國王就召見太卜，占卜她所做的夢。卦象顯示：『道德所歸，世人將蒙受福祉，必定是懷了聖子。』菩薩在胎中，清凈無染，沒有污穢之氣。於是，群臣和各小國的國王，聽說大王的夫人懷孕了，都來朝賀。菩薩在胎中，看到外面的人朝拜，就像隔著薄紗觀看一樣，暗中用手推開他們。推開的意思是，不想打擾別人。自從夫人懷孕后，上天就為她獻上食物，自然而然地每天都送來，夫人享用這些食物，不知道是從哪裡來的，不再吃國王廚房的食物，因為覺得那些食物又苦又辣。到了四月八日夜裡，當啟明星出現時，菩薩從母親的右脅降生，落地后立即走了七步，舉起右手站立說道：『天上天下，唯我最尊。三界皆苦，有什麼值得留戀的呢？』 這時，天地劇烈震動，宮中一片光明。梵天、帝釋天等諸神都降臨在空中侍奉。四大天王用金機接住菩薩，用天香湯為太子沐浴。太子的身體呈金黃色，具有三十二種殊勝的相貌，光明徹照，上至二十八層天，下至十八層地獄，佛的境界無不光明。

English version: Later, the Bodhisattva was reborn in the fourth Tushita Heaven, becoming the teacher of the gods, his merits perfected, and his wisdom immeasurable. When the time was right, he would become a Buddha there, and be reborn in Kapilavastu in India. His father was named Suddhodana, intelligent, wise, benevolent, and virtuous; his mother was named Maya, chaste, virtuous, gentle, and kind. Kapilavastu was located at the center of three thousand suns and moons and twelve thousand universes. The Buddha's majestic power was supreme and could not be born in a remote place, as the land there would be tilted and uneven, so he had to be born in the center. He would teach the ten directions, and all the Buddhas of the past had arisen from this place. When the Bodhisattva first descended, he manifested as riding a white elephant, wearing the essence of the sun. Because his mother was sleeping during the day, the Bodhisattva appeared in a dream, entering from her right side. The lady awoke from her dream, knowing she was pregnant, and the king summoned the soothsayer to interpret her dream. The divination said: 'Where virtue resides, the world will receive blessings, and she is surely carrying a holy child.' The Bodhisattva in the womb was pure and without any foulness. Thereupon, the ministers and the kings of the small kingdoms, hearing that the great king's wife was pregnant, all came to pay their respects. The Bodhisattva in the womb, seeing the people outside bowing, was as if looking through a thin veil, and secretly pushed them away with his hand. The meaning of pushing them away was that he did not want to disturb them. Since the lady became pregnant, the heavens offered her food, which naturally arrived every day, and she enjoyed it, not knowing where it came from, and no longer ate the food from the king's kitchen, as she found it bitter and spicy. On the night of the eighth day of the fourth month, when the morning star appeared, the Bodhisattva was born from his mother's right side, and immediately walked seven steps, raised his right hand, and said: 'Above and below the heavens, I alone am the most honored. All three realms are suffering, what is there to be attached to?' At this time, the heavens and the earth shook violently, and the palace was filled with light. Brahma, Indra, and other gods descended from the sky to attend him. The Four Heavenly Kings received the Bodhisattva on a golden platform and bathed the prince's body with heavenly fragrant water. The prince's body was golden in color, with thirty-two auspicious marks, and his light shone brightly, reaching up to the twenty-eighth heaven and down to the eighteenth hell, and the Buddha's realm was all illuminated.

。當此日夜，天降瑞應，有三十二種：一者、地為大動丘墟皆平，二者、道巷自凈臭處更香，三者、國界枯樹皆生華葉，四者、苑園自然生奇甘果，五者、陸地生蓮華大如車輪，六者、地中伏藏悉自發出，七者、中藏寶物開現精明，八者、篋笥衣被披在椸架，九者、眾川萬流停住澄清，十者、風霽云除空中清明，十一、天為四面細雨澤香，十二、明月神珠懸于殿堂，十三、宮中火燭為不復用，十四、日月星辰皆住不行，十五、沸星下現侍太子生，十六、釋梵寶蓋彌覆宮上，十七、八方之神捧寶來獻，十八、天百味食自然在前，十九、寶甕萬口懸盛甘露，二十、天神牽七寶交露車至，二十一、五百白象子自然羅住殿前，二十二、五百白師子子從雪山出羅住城門，二十三、天諸婇女現妓女肩上，二十四、諸龍王女繞宮而住，二十五、天萬玉女把孔雀尾拂現宮墻上，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、境內孕婦產者悉男，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，疆場左右，莫不雅奇，嘆未曾有。

「夫人即裹以白褻，乳母抱養，字名悉達

現代漢語譯本：在那日夜，上天降下祥瑞的徵兆，共有三十二種：第一，大地劇烈震動，山丘都變得平坦；第二，道路巷陌自然潔凈，臭穢之處變得芬芳；第三，國境內的枯樹都開花長葉；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，地下的伏藏都自動顯露出來；第七，地下的寶物都顯現出光芒；第八，箱子里的衣服被子都披掛在衣架上；第九，所有的河流都停止流動，變得清澈；第十，風停雲散，空中一片清明；第十一，天空四面降下細雨，散發著香氣；第十二，明亮的月亮和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，沸星出現，預示著太子誕生；第十六，釋梵的寶蓋覆蓋在宮殿之上；第十七，八方的神靈捧著寶物前來進獻；第十八，天上的百味美食自然出現在眼前；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；第二十一，五百頭白色的小象自然地排列在宮殿前；第二十二，五百頭白色的小獅子從雪山出來，排列在城門前；第二十三，天上的眾多仙女顯現在肩上；第二十四，眾龍王的女眷圍繞著宮殿居住；第二十五，天上的萬名玉女拿著孔雀尾拂，顯現在宮墻上；第二十六，天上的眾多仙女拿著金瓶盛著香汁，排列在空中侍奉；第二十七，天上的音樂同時響起；第二十八，地獄停止了痛苦的刑罰；第二十九，毒蟲隱藏起來，吉祥的鳥兒在空中鳴叫；第三十，漁獵者和心懷怨恨的人都生起了慈悲之心；第三十一，境內懷孕的婦女所生的都是男孩，聾子、瞎子、啞巴、殘疾人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，邊疆內外，無不感到驚奇，感嘆從未有過這樣的事情。 夫人隨即用白布包裹嬰兒，由乳母抱養，取名為悉達。

English version: At that time, both day and night, auspicious omens descended from the heavens, totaling thirty-two kinds: first, the earth shook greatly, and all hills became level; second, the roads and alleys became naturally clean, and foul places turned fragrant; third, the withered trees within the kingdom all blossomed and grew 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 ground all revealed themselves; seventh, the treasures within the earth shone brightly; eighth, clothes and quilts in chests were draped on racks; ninth, all rivers and streams stopped flowing and became clear; tenth, the wind ceased and the clouds dispersed, the sky becoming clear; eleventh, a fine rain fell from all directions, emitting fragrance; twelfth, the bright moon and divine pearls hung above the palace; thirteenth, the candles in the palace were no longer needed; fourteenth, the sun, moon, and stars all stopped moving; fifteenth, a boiling star appeared, heralding the birth of the prince; sixteenth, the Brahma's jeweled canopy covered the palace; seventeenth, deities from the eight directions came to offer treasures; eighteenth, hundreds of heavenly delicacies appeared naturally before them; nineteenth, ten thousand jeweled urns hung, filled with sweet dew; twentieth, heavenly deities arrived, pulling a chariot adorned with seven treasures; twenty-first, five hundred white elephant calves naturally lined up before the palace; twenty-second, five hundred white lion cubs emerged from the snowy mountains and lined up at the city gates; twenty-third, numerous heavenly maidens appeared on shoulders; twenty-fourth, the consorts of the dragon kings resided around the palace; twenty-fifth, ten thousand heavenly jade maidens held peacock feather dusters, appearing on the palace walls; twenty-sixth, numerous heavenly maidens held golden vases filled with fragrant juice, standing in the air to serve; twenty-seventh, heavenly music played simultaneously; twenty-eighth, the hells ceased their painful punishments; twenty-ninth, poisonous insects hid themselves, and auspicious birds sang in the sky; thirtieth, fishermen, hunters, and those with resentment all developed compassionate hearts; thirty-first, all pregnant women within the kingdom gave birth to boys, and the deaf, blind, mute, disabled, and those with various illnesses were all healed; thirty-second, tree spirits appeared, bowing their heads in service. At this time, both within and beyond the borders, everyone was amazed and marveled at such unprecedented events. The lady then wrapped the infant in white cloth, and a wet nurse took care of him, naming him Siddhartha.

。王告夫人：『子生非凡，吾國有道人，名曰阿夷，年百餘歲，耆舊多識，明曉相法；今欲共行相子可乎？』夫人曰：『佳！』即嚴駕白象，導從伎樂，出詣道人，賜黃金白銀各一囊，道人不受。披褻相太子，見有三十二相：軀體金色，頂有肉髻，其發紺青，眉間白毫，項有日光，目𥇒紺色，上下俱瞬，口四十齒，齒白齊平，方頰車廣，長舌七合，滿師子膺，身平正，修臂指長，足跟滿安平趾，手內外握，合縵掌手，足輪千輻理，陰馬藏，鹿腨腸，鉤鎖骨，毛右旋，一一孔一毛生，皮毛細軟，不受塵水，胸有萬字。阿夷見此，乃增嘆流淚，悲不能言。

「王夫人懼，拜手而問：『有不祥乎？愿告其意。』舉手答曰：『吉無不利！敢賀大王，得生此神人。昨暮天地大動者，其正為此矣。我相法曰：「王者生子，而有三十二大人相者，處國當爲轉輪聖王，主四天下，七寶自至，行即能飛，兵仗不用，自然太平。若不樂天下，而棄家為道者，當爲自然佛，度脫萬姓。」傷我年已晚暮，當就後世，不睹佛興，不聞其經，故自悲耳

現代漢語譯本：國王對夫人說：『您的孩子出生非同尋常，我國有一位得道之人，名叫阿夷，年紀一百多歲，是位見多識廣的老者，精通相面之術；現在我想和他一起去給孩子相面，可以嗎？』夫人說：『好！』於是準備好車駕，乘坐白象，帶領樂伎，前去拜訪道人，賞賜黃金白銀各一袋，道人沒有接受。道人脫下太子的衣服仔細相看，發現他有三十二種貴相：身體是金色的，頭頂有肉髻，頭髮是紺青色的，眉間有白毫，脖子有日光，眼睛是紺色的，上下眼瞼都能眨動，嘴裡有四十顆牙齒，牙齒潔白整齊，臉頰方正寬闊，舌頭長到可以覆蓋七個面部，胸膛像獅子一樣寬闊，身體平正，手臂修長手指細長，腳後跟飽滿，腳趾平整，手掌內外都能握，手掌紋路相連，腳底有千輻輪紋，陰部像馬一樣隱藏，小腿像鹿一樣纖細，鎖骨像鉤子一樣相連，毛髮向右旋轉，每個毛孔只長一根毛，面板毛髮細軟，不沾染灰塵和水，胸前有萬字紋。阿夷看到這些，更加感嘆，流下眼淚，悲傷得說不出話來。 國王夫人感到害怕，跪拜著問道：『有什麼不吉利的事情嗎？希望您能告訴我。』阿夷舉起手回答說：『吉祥無比！我敢向大王道賀，您生下了這位神人。昨天晚上天地大動，正是因為這個緣故。我的相面術說：「王者所生的孩子，如果有三十二種大人之相，如果治理國家，就會成為轉輪聖王，統治四方天下，七寶自然到來，行走就能飛翔，不用兵器，自然太平。如果不喜歡統治天下，而拋棄家庭去修道，就會成為自然佛，普度眾生。」我傷心的是自己年事已高，即將去世，不能親眼看到佛陀興起，不能聽到他的教誨，所以才感到悲傷啊。』

English version: The king said to his wife, 'Your child's birth is extraordinary. In our kingdom, there is a Taoist named Ayi, over a hundred years old, a knowledgeable elder who is skilled in physiognomy. Now I want to go with him to examine the child's features, is that alright?' The wife said, 'Good!' So, they prepared a carriage, rode a white elephant, led musicians, and went to visit the Taoist, offering him a bag each of gold and silver, which the Taoist refused. The Taoist undressed the prince and carefully examined him, finding he had thirty-two auspicious marks: his body was golden, he had a fleshy protuberance on his head, his hair was dark blue, he had a white tuft of hair between his eyebrows, his neck had a halo of light, his eyes were dark blue, both upper and lower eyelids could blink, he had forty teeth, which were white and even, his cheeks were square and broad, his tongue was long enough to cover seven facial areas, his chest was as broad as a lion's, his body was straight, his arms were long and his fingers slender, his heels were full, his toes were flat, his palms could grasp both inwards and outwards, the lines on his palms were connected, the soles of his feet had thousand-spoked wheel patterns, his genitals were hidden like a horse's, his calves were slender like a deer's, his collarbones were connected like hooks, his hair grew clockwise, each pore had only one hair, his skin and hair were soft and fine, not gathering dust or water, and he had a swastika on his chest. Upon seeing this, Ayi sighed even more, shed tears, and was too sad to speak. The king's wife was frightened and knelt down, asking, 'Is there anything inauspicious? I hope you can tell me.' Ayi raised his hand and replied, 'It is auspicious beyond measure! I dare to congratulate the great king, you have given birth to this divine being. The great movement of heaven and earth last night was precisely because of this. My physiognomy says, 「A child born to a king, who has thirty-two marks of a great man, if he governs the country, will become a Chakravartin king, ruling the four corners of the world, the seven treasures will come naturally, he will be able to fly when he walks, he will not need weapons, and there will be natural peace. If he does not like to rule the world, and abandons his family to cultivate the Tao, he will become a natural Buddha, saving all sentient beings.」 I am saddened that I am old and nearing death, and will not be able to witness the rise of the Buddha, nor hear his teachings, that is why I am sad.'

。』

「王深知其能相，為起宮室，作三時殿，各自異處——雨時居秋殿，暑時居涼殿，寒雪時居溫殿——選五百妓女，擇取端正，不肥不瘦，不長不短，不白不黑，才能巧妙，各兼數妓；皆以白珠名寶，瓔珞其身，百人一番，迭代宿衛。其殿前列種甘果樹，樹間浴池，池中奇華異類之鳥，數千百種，嚴飾光目，趣悅太子意，不欲令學道。宮墻牢固，門開閉聲，使聞四十里。太子生日，王家青衣，亦生蒼頭，廄生白駒，及黃羊子。奴名車匿，馬名揵陟。王后常使車匿侍從，白馬給乘。

「適生七日，其母命終，以懷天人師功福大故，上生忉利，封受自然。菩薩本知母人之德不堪受其禮故，因其將終，而從之生。

「及至七歲，而索學書，乘羊車詣師門。時去聖久，書缺二字，以問于師，師不能達，反啟其志。至年十歲，妙才益顯。太子有從伯仲之子兄弟二人，長名調達，其次曰難陀。調達雖有高世之才，自然難暨，然而自憍，常懷嫉意。請戲後園，的附鐵鼓，俱挽強而射之。太子每發，中的徹鼓。二人不如，以為鄙恥。久后又請，手搏于王前，要不如者，灌之以水。太子慈仁，雖擗昆弟，不令身痛。二人久后復請桷力

現代漢語譯本 國王深知他有相貌，為他建造宮室，修建了三時殿，每個殿都各不相同——雨季住在秋殿，炎熱時住在涼殿，寒冷下雪時住在溫殿——挑選了五百名**，選擇那些容貌端正，不胖不瘦，不高不矮，不白不黑，才能巧妙，每人兼有數名歌妓；都用白珠名寶，裝飾她們的身體，一百人輪流，交替守衛。宮殿前種植著甘甜的果樹，樹間有浴池，池中有各種奇花異鳥，數千百種，裝飾得光彩奪目，用來取悅太子，不想讓他學習道法。宮墻堅固，門開關的聲音，能傳到四十里外。太子生日時，王家的青衣，也生了蒼頭，馬廄里生了白色的馬駒，以及黃色的羊羔。奴隸名叫車匿，馬名叫揵陟。王后常常讓車匿侍奉，白馬供他乘坐。 出生七天後，他的母親就去世了，因為懷有天人師的功德福報很大，所以升到忉利天，享受自然福報。菩薩本來就知道母親的德行不足以承受他的禮敬，所以趁她將要去世的時候，才出生。 等到七歲時，他要求學習書寫，乘坐羊車前往老師的門下。當時距離聖人時代已經很久了，書本缺少了兩個字，他向老師請教，老師不能解答，反而啓發了他的志向。到了十歲，他的才華更加顯露。太子有兩個堂兄弟，年長的叫調達，其次叫難陀。調達雖然有超越世俗的才能，自然難以企及，但是他卻驕傲自滿，常常懷有嫉妒之心。他請求在後花園玩耍，用箭射擊鐵鼓，一起拉開強弓射擊。太子每次射擊，都能射穿鼓面。兩人不如他，感到羞愧。過了很久，他們又請求，在國王面前徒手搏鬥，約定輸的人要被水澆。太子慈悲仁愛，即使摔倒兄弟，也不讓他們感到疼痛。兩人過了很久又請求比試力氣。

English version The king, knowing his potential, built palaces for him, constructing three seasonal halls, each different—he resided in the autumn hall during the rainy season, the cool hall during the heat, and the warm hall during the cold and snow—he selected five hundred **, choosing those who were fair in appearance, neither fat nor thin, neither tall nor short, neither white nor black, skilled in talent, each with several courtesans; all adorned with white pearls and precious jewels, their bodies decorated, a hundred at a time, taking turns to guard him. In front of the palace were planted sweet fruit trees, with bathing pools among the trees, and in the pools were various exotic flowers and birds, thousands of species, adorned with dazzling splendor, to please the prince, not wanting him to learn the Way. The palace walls were sturdy, and the sound of the doors opening and closing could be heard forty miles away. On the prince's birthday, the king's blue-clad servants also gave birth to dark-haired children, and the stables produced a white colt and a yellow lamb. The slave was named Channa, and the horse was named Kanthaka. The queen often had Channa attend to him, and the white horse was provided for his riding. Seven days after his birth, his mother passed away, because she had conceived the merit and blessings of a teacher of gods and humans, she ascended to the Trayastrimsa heaven, receiving natural blessings. The Bodhisattva knew that his mother's virtue was not sufficient to receive his respect, so he was born when she was about to die. When he reached the age of seven, he requested to learn writing, and traveled by sheep-drawn carriage to the teacher's door. At that time, it had been a long time since the age of the sages, and two characters were missing from the books. He asked the teacher, but the teacher could not answer, which instead inspired his ambition. By the age of ten, his talent became even more apparent. The prince had two cousins, the elder named Devadatta, and the younger named Nanda. Although Devadatta had talents that surpassed the world, naturally difficult to match, he was arrogant and often harbored jealousy. He requested to play in the back garden, shooting arrows at an iron drum, both pulling strong bows to shoot. Every time the prince shot, he pierced the drum. The two were inferior to him and felt ashamed. After a long time, they requested again, to wrestle in front of the king, agreeing that the loser would be doused with water. The prince was compassionate and kind, even when throwing his brothers, he did not let them feel pain. After a long time, the two requested to compete in strength again.

。難陀前牽鼻象，掣之至庭；調達力壯，挽而撲之；太子含笑，徐前接象，舉擲墻外，使無死傷。於是二人，乃覺不如；王與左右，益知非恒。

「至年十四，啟王出遊，欲觀施為。王敕令左右百官導從。始出城東門，天帝化作病人，身瘦腹大，倚門壁而喘息。太子問曰：『此為何人？』其仆曰：『病人也。』『何謂為病？』對曰：『凡病者，皆由風寒，或熱或冷，此人必以飲食不節、臥起無常，故得斯病。』太子曰：『一何苦哉！吾處富貴，飲食快口，亦有不節，當復有病，與此何異？』即回車還，悲念人生俱有此患，豈以豪強，獨得免耶！遂憂不食，自念不能嬰此病也。王問其仆：『太子出遊，寧不樂乎？』對曰：『逢見病人，以此不悅。』王即增五百妓女，晝夜娛樂之。王心愁憂，恐其學道。數年小差，即復白王：『閉在宮中，其日致久，思欲出遊。』王不忍拒，預敕國中，太子當出，無令疾病諸不潔凈在道側也。

「太子駕乘，出南城門。天帝復化作老人，頭白背僂，拄杖羸步。太子問曰：『此為何人？』其仆曰：『老人也。』『何如為老？』對曰：『年耆根熟，形變色衰，飲食不化，氣力虛微，坐起苦極，余命無幾，故謂之老

難陀在前牽著大象的鼻子，把它拉到庭院；提婆達多力氣很大，拉著大象卻把它摔倒了；太子含笑，慢慢上前，接住大象，把它舉起來扔到墻外，使它沒有受傷。於是這兩人，才覺得自己不如太子；國王和左右的人，更加知道太子不是普通人。 到了十四歲，太子請求國王出遊，想看看世間的情況。國王命令左右百官引導跟隨。剛出城東門，天帝化作病人，身體瘦弱，肚子很大，靠著門墻喘息。太子問道：『這是什麼人？』他的僕人說：『是病人。』『什麼是病？』回答說：『凡是生病的人，都是因為風寒，或者發熱或者發冷，這個人一定是飲食不節制、作息不規律，所以得了這種病。』太子說：『多麼痛苦啊！我身處富貴，飲食可口，也有不節制的時候，也會生病，和這個人有什麼不同呢？』於是就調轉車子返回，悲傷地想到人生都有這種疾病，難道因為豪強，就能獨自免除嗎！於是憂愁得吃不下飯，自己想著不能遭受這種疾病。國王問他的僕人：『太子出遊，難道不高興嗎？』回答說：『遇到了病人，因此不高興。』國王就增加五百個歌舞伎，日夜娛樂他。國王心裡憂愁，擔心他去學道。過了幾年稍微好些，太子又告訴國王：『關在宮中，日子太久了，想出去遊玩。』國王不忍心拒絕，預先命令國內，太子要出遊，不要讓疾病和不乾淨的東西出現在道路旁邊。 太子駕著車，從南城門出去。天帝又化作老人，頭髮花白，背彎腰駝，拄著枴杖，步履蹣跚。太子問道：『這是什麼人？』他的僕人說：『是老人。』『什麼是老？』回答說：『年紀大了，身體機能衰退，容貌改變，臉色衰敗，飲食難以消化，氣力虛弱，坐立都非常痛苦，剩下的壽命不多了，所以叫做老。』

Nanda led the elephant by its trunk, pulling it to the courtyard; Devadatta, strong as he was, pulled the elephant and caused it to fall; the prince, smiling, slowly stepped forward, caught the elephant, lifted it, and threw it over the wall, ensuring it was not harmed. Thereupon, the two realized their inferiority; the king and his attendants were further convinced that the prince was no ordinary person. At the age of fourteen, the prince requested the king to go out for a tour, wishing to observe the world's affairs. The king ordered his officials and attendants to guide and accompany him. As they were leaving the east gate of the city, the Heavenly Emperor transformed into a sick person, emaciated with a large belly, leaning against the wall and panting. The prince asked, 'Who is this person?' His servant replied, 'A sick person.' 'What is sickness?' The servant answered, 'All those who are sick suffer from wind and cold, or heat and cold. This person must have been intemperate in eating and irregular in sleeping, hence this illness.' The prince said, 'How painful! I live in luxury, enjoying delicious food, and I am also sometimes intemperate. I too will fall ill, how am I different from this person?' He then turned his carriage back, saddened by the thought that all people suffer from such illnesses, and that no one, not even the powerful, can escape it! He became so worried that he could not eat, thinking that he could not bear to suffer such illness. The king asked his servant, 'Was the prince not happy on his outing?' The servant replied, 'He encountered a sick person and was therefore unhappy.' The king then increased the number of dancers and musicians to five hundred, entertaining him day and night. The king was worried, fearing that he would pursue the path of enlightenment. After a few years, when the prince was slightly better, he again told the king, 'Being confined in the palace for so long, I wish to go out for a tour.' The king could not refuse, and ordered the country in advance that the prince would be going out, and that no sick or unclean things should be on the roadside. The prince rode in his carriage, leaving through the south gate. The Heavenly Emperor again transformed into an old man, with white hair, a hunched back, leaning on a cane, and walking feebly. The prince asked, 'Who is this person?' His servant replied, 'An old man.' 'What is old age?' The servant answered, 'With advanced age, the body's functions decline, appearance changes, complexion fades, digestion becomes difficult, strength weakens, sitting and standing are very painful, and there is not much life left, hence the term old age.'

。』太子曰：『有何樂哉！日月流邁，時變歲移，物生於春，秋冬悴枯，老至如電，身安足恃？』回車而還，愍念人生丁壯不久，有老有病，其痛難忍，吾不能久居天下嬰此苦也，又憂不食。王悔令出，復增五百妓女，以娛樂之。

「數年小差，復欲出遊。王曰：『汝每出觀，還輒不樂，唯憂消瘦，又出何為？』太子曰：『念彼苦耳，年大當差。』王敕國中，莫使老病諸不潔凈在道側也。

「太子駕乘，出西城門。天帝復化作死人，室家男女，持幡隨車，啼哭送之。太子又問：『此為何人？』其仆曰：『死人也。』『何如為死？』曰：『死者盡也，壽有長短，福盡命終，氣絕神逝，形骸消索，故謂之死。人物一統，無生不終。』

「太子曰：『夫死痛矣，精神劇矣！生當有此老病死苦，莫不熱中，迫而就之，不亦苦乎？吾見死者，形壞體化，而神不滅，隨行善惡，禍福自追，富貴無常，身為危城。是故聖人，常以身為患；而愚者保之，至死無厭。吾不能復以死受生，往來五道，勞我精神。』回車而還，愍念天下有此三苦，憂不能食。王益不樂，曰：『國是汝有，當理人物，何為遠慮，以自疲苦？』復增五百妓女，以娛樂之。

「太子至年十七，王為納妃，簡閱國中名女數千，無可意者

現代漢語譯本：太子說：『這有什麼可高興的！日月流逝，時光變遷，一年又一年，萬物在春天生長，秋冬則凋零枯萎，衰老來得像閃電一樣快，身體有什麼可以依靠的呢？』於是調轉車頭返回，他憐憫人生短暫，壯年不久，有衰老有疾病，那種痛苦難以忍受，我不能長久地待在世上承受這種痛苦，又為此憂愁得吃不下飯。國王后悔讓他出去，又增加五百名歌舞伎，來娛樂他。 幾年后，太子稍微好了一些，又想出去遊玩。國王說：『你每次出去觀看，回來總是不高興，只是憂愁消瘦，又出去幹什麼呢？』太子說：『只是想到那些苦難罷了，年紀大了應該會好些。』國王命令國內，不要讓衰老、疾病等不潔凈的東西出現在道路旁邊。 太子駕著車，從西城門出去。天帝又化作死人，死者的家屬男女，拿著幡旗跟在車后，哭泣著送葬。太子又問：『這是什麼人？』他的僕人說：『是死人。』『什麼是死？』回答說：『死就是終結，壽命有長有短，福報享盡生命就結束，氣息斷絕精神消散，形體消亡，所以叫做死。人與萬物一樣，沒有生而不死的。』 太子說：『死亡真是痛苦啊，精神也太劇烈了！活著就要承受衰老、疾病、死亡的痛苦，沒有誰不為此焦躁不安，急迫地奔向它，這不也是很痛苦嗎？我看到死者，形體毀壞消散，而精神不滅，隨著生前的善惡行為，禍福會自己追隨而來，富貴無常，身體就像一座危城。所以聖人，常常把身體看作是禍患；而愚蠢的人卻保護它，直到死都不厭倦。我不能再用死亡來換取生命，在五道中往來輪迴，勞累我的精神。』於是調轉車頭返回，他憐憫天下有這三種痛苦，憂愁得吃不下飯。國王更加不高興，說：『國家是你的，你應該治理人民，為什麼想得那麼長遠，自己疲憊痛苦呢？』又增加五百名歌舞伎，來娛樂他。 太子到了十七歲，國王為他選妃，在全國挑選了數千名美女，沒有一個合他心意的。

English version: The prince said, 'What is there to be happy about! The sun and moon flow, time changes, year after year, things grow in spring, and wither in autumn and winter. Old age comes as fast as lightning, what can the body rely on?' So he turned the carriage around and returned, pitying the brevity of life, the short span of youth, the presence of old age and sickness, the unbearable pain. 'I cannot stay in the world for long and endure this suffering,' he thought, and was so worried that he could not eat. The king regretted letting him go out and added five hundred dancers to entertain him. After a few years, the prince felt a little better and wanted to go out again. The king said, 'Every time you go out to see things, you come back unhappy, only worried and thin. Why go out again?' The prince said, 'I am just thinking about those sufferings, it should get better when I am older.' The king ordered the country not to let the old, sick, and unclean things appear by the roadside. The prince rode in his carriage and went out of the west gate. The Heavenly Emperor transformed himself into a dead person, with the deceased's family, men and women, holding banners and following the carriage, crying and sending him off. The prince asked again, 'Who is this person?' His servant said, 'It is a dead person.' 'What is death?' He replied, 'Death is the end, life has its length, when blessings are exhausted, life ends, breath ceases, the spirit departs, and the body decays, so it is called death. People and all things are the same, nothing is born without dying.' The prince said, 'Death is truly painful, and the spirit is so agitated! Living means enduring the suffering of old age, sickness, and death. No one is not anxious about this, rushing towards it, isn't that also painful? I see the dead, their bodies destroyed and dissipated, but the spirit does not perish. According to the good and evil deeds of their lives, blessings and misfortunes will follow. Wealth and honor are impermanent, and the body is like a dangerous city. Therefore, the sages always regard the body as a source of trouble, while the foolish protect it, never tiring of it until death. I cannot exchange life for death again, going back and forth in the five paths, exhausting my spirit.' So he turned the carriage around and returned, pitying that the world had these three sufferings, and was so worried that he could not eat. The king was even more unhappy and said, 'The country is yours, you should govern the people, why think so far ahead and make yourself tired and miserable?' He added another five hundred dancers to entertain him. When the prince reached the age of seventeen, the king wanted to choose a wife for him. He selected thousands of beautiful women from the country, but none of them pleased him.

。最後一女，名曰瞿夷，端正好潔，天下第一；賢才過人，禮義備舉，是則宿命賣華女也。太子雖納，久而不接，婦人之情慾有附近之意，太子曰：『常得好華，置我中間，共視之，寧好乎？』瞿夷即具好華，又欲近之。太子曰：『卻此華，有汁污瘀牀蓆。』久后復曰：『得好白㲲，置我中間，兩人觀之，不亦好乎？』婦即具㲲，又有近意。太子曰：『卻汝，有污垢，必污此㲲。』婦不敢近。傍側侍女，咸有疑意，謂不能男。太子以手指妃腹曰：『卻後六年，爾當生男。』遂以有身。

「於是太子，復啟遊觀。出北城門，天帝復化作沙門，法服持缽，視地而行。太子問曰：『此為何人？』其仆曰：『沙門也。』『何謂沙門？』對曰：『蓋聞，沙門之為道也，舍家妻子，捐棄愛慾，斷絕六情，守戒無為，其道清凈，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。』即回車還。齋思不食，念道清凈，不宜在家，當處山澤，研精行禪。瞿夷心疑，知其欲去，坐起不離其側

現代漢語譯本：最後一個女兒，名叫瞿夷，容貌端正美好，天下第一；賢能才華過人，禮儀周全，這正是命中註定要賣花的女子。太子雖然娶了她，但很久不與她親近，婦人情慾萌生想要親近的意思，太子說：『常常得到好花，放在我們中間，一起觀賞，難道不好嗎？』瞿夷就準備好鮮花，又想親近他。太子說：『把這花拿開，花汁會弄髒床鋪。』過了很久又說：『得到好的白氈，放在我們中間，兩人一起看，不也很好嗎？』婦人就準備好白氈，又有親近的意思。太子說：『你走開，你有污垢，一定會弄髒這白氈。』婦人不敢靠近。旁邊的侍女們，都心生疑惑，認為太子不能行房事。太子用手指著妃子的肚子說：『過六年之後，你應當生個男孩。』於是她就懷孕了。 於是太子，又開始出遊觀賞。出北城門，天帝又化作沙門，穿著僧袍拿著缽，看著地面行走。太子問道：『這是什麼人？』他的僕人說：『是沙門。』『什麼是沙門？』回答說：『聽說，沙門修道，捨棄家庭妻子，拋棄愛慾，斷絕六情，遵守戒律無所作為，他的道清凈，得到一心的人，那麼萬種邪念就會消滅。一心之道，叫做羅漢。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，已經免除憂愁痛苦，生死自在。』太子說：『太好了！只有這樣才快樂。』就調轉車頭返回。齋戒思考不吃飯，想著清凈的道，不適合在家，應當到山林沼澤，專心修行禪定。瞿夷心中疑惑，知道他想要離開，坐著站著都不離開他身邊。

English version: The last daughter was named Qu Yi, with a beautiful and upright appearance, the best in the world; her talent and virtue were outstanding, and she was well-versed in etiquette, truly a woman destined to sell flowers. Although the prince married her, he did not approach her for a long time. The woman's desire arose, and she intended to get close, but the prince said, 'If we always have beautiful flowers, and place them between us to admire together, wouldn't that be good?' Qu Yi then prepared beautiful flowers, and again tried to get close to him. The prince said, 'Take these flowers away, their juice will stain the bed.' After a long time, he said again, 'If we get a good white felt, and place it between us, and the two of us look at it, wouldn't that be good?' The woman then prepared the white felt, and again had the intention to get close. The prince said, 'Stay away, you have dirt, you will surely stain this felt.' The woman dared not approach. The maids nearby all had doubts, thinking that the prince was impotent. The prince pointed to the princess's belly and said, 'After six years, you shall bear a son.' And so she became pregnant. Then the prince again went out for sightseeing. Leaving the north gate of the city, the Heavenly Emperor transformed into a monk, wearing monastic robes and holding a bowl, walking while looking at the ground. The prince asked, 'Who is this person?' His servant said, 'It is a monk.' 'What is a monk?' He replied, 'It is said that a monk practices the Way, abandoning family and wife, discarding love and desire, severing the six senses, observing precepts and doing nothing, his Way is pure, and one who attains oneness of mind, then all evil thoughts will be extinguished. The Way of oneness of mind is called Arhat. An Arhat is a true person, who cannot be defiled by sights and sounds, cannot be bent by glory and position, as immovable as the earth, having escaped sorrow and suffering, and is free in life and death.' The prince said, 'Excellent! Only this is true happiness.' He then turned the carriage around and returned. He fasted and meditated, thinking of the pure Way, that it was not suitable to stay at home, and that he should go to the mountains and marshes, to focus on practicing meditation. Qu Yi was suspicious, knowing that he wanted to leave, and stayed by his side whether sitting or standing.

。至年十九，四月八日夜，天于窗中，叉手白言：『時可去矣！』太子仰而答曰：『迫有侍衛，欲去無從？』天神即厭其妻、諸妓女輩，皆令臥睡。

「太子徐起，聽妻氣息，視眾伎女，皆如木人，百節空空，譬如芭蕉。中有亂頭猗鼓，委擔伏琴，更相荷枕，臂腳垂地，鼻涕目淚，口中流涎。琴瑟箏笛，樂器縱橫，鵁鶄鴛鴦，警備之輩，皆悉淳昏而臥。太子遍觀，旋視其妻，具見形體，發爪髓腦，骨齒髑髏，面板肌肉，筋脈肪血，心肺脾腎，肝膽腸𦝩，屎尿涕唾，外為革囊，中盛臭處，無一可奇；強熏以香，飾以華彩。譬如假借當還，亦不得久計，百年之壽，臥消其半；又多憂患，其樂無幾。淫妷敗德，令人愚癡，非彼諸佛別覺真人所稱譽也。故曰：『貪淫致老，瞋恚致病，愚癡致死。除此三者，乃可得道。』

「一心念是已，便起瞻沸星，夜其過半，見諸天，于上叉手，勸太子去。即呼車匿，徐令被馬，褰裳跨之，徘徊於庭，念開門當有聲。天王維睒，久知其意，即使鬼神，捧舉馬足，並接車匿，逾出宮城，到于王田閻浮樹下。明日宮中騷動，不知太子所在，千乘萬騎，絡繹而追。王因自到田上，遙見太子，坐于樹下。日光赫烈，樹為曲枝，隨蔭其軀

到了十九歲那年，四月八日夜晚，天神在窗戶中，合掌說道：『是時候可以離開了！』太子抬頭回答說：『周圍有侍衛，想走也走不了啊？』天神就讓他的妻子、侍女們都睡著了。 太子慢慢起身，聽著妻子的呼吸，看著那些歌伎舞女，都像木頭人一樣，全身空空蕩蕩，就像芭蕉樹一樣。有的頭髮散亂地靠著鼓，有的把琴扔在地上，有的互相枕著頭，胳膊腿都垂在地上，鼻涕眼淚，口水直流。琴瑟箏笛等樂器橫七豎八地散落著，連那些警戒的鶼鶼鴛鴦也都昏睡過去。太子環顧四周，又看了看自己的妻子，清楚地看到她的身體，頭髮指甲，骨髓大腦，骨頭牙齒，頭蓋骨，面板肌肉，筋脈脂肪血液，心肺脾腎，肝膽腸胃，屎尿涕唾，外表像個皮囊，裡面裝滿了污穢，沒有一點值得稱奇的地方；只是用香薰過，用華麗的色彩裝飾過。這就像是借來的東西終究要歸還，不能長久佔有，百年的壽命，一半時間都在睡覺中度過；而且還有很多憂愁，快樂的日子沒幾天。沉迷於淫慾會敗壞德行，使人愚蠢，這不是那些覺悟的佛陀和真人所讚美的。所以說：『貪戀淫慾會導致衰老，嗔恨會導致疾病，愚癡會導致死亡。除去這三樣，才能得道。』 太子一心想著這些，就起身仰望星空，夜已經過了一半，看見諸天神在上面合掌，勸太子離開。於是叫來車匿，慢慢地讓他給馬套上馬鞍，提起衣裳跨上馬，在庭院裡徘徊，想到開門會有聲音。天王維睒早就知道他的心意，就讓鬼神托起馬蹄，並接住車匿，越過宮墻，到了王田的閻浮樹下。第二天，宮中一片騷動，不知道太子在哪裡，成千上萬的人騎著馬，絡繹不絕地追趕。國王親自來到田野上，遠遠地看見太子，坐在樹下。陽光強烈，樹枝彎曲，為他遮擋陽光。

At the age of nineteen, on the night of the eighth day of the fourth month, a celestial being appeared at the window, with hands clasped, and said: 'It is time to leave!' The prince looked up and replied: 'I am surrounded by guards, how can I leave?' The celestial being then caused his wife and all the concubines to fall asleep. The prince slowly rose, listened to his wife's breathing, and looked at the musicians and dancers, all of whom were like wooden figures, empty and hollow, like banana trees. Some had their hair disheveled, leaning against drums; some had thrown their zithers on the ground; some were using each other as pillows, with arms and legs dangling to the ground, with snot and tears, and drool flowing from their mouths. The qin, se, zheng, and flute, and other instruments were scattered haphazardly, and even the vigilant mandarin ducks and lovebirds were all fast asleep. The prince looked around, then looked at his wife, clearly seeing her form, hair, nails, marrow, brain, bones, teeth, skull, skin, muscles, tendons, fat, blood, heart, lungs, spleen, kidneys, liver, gallbladder, intestines, feces, urine, mucus, and saliva. Outwardly, she was like a leather bag, filled with filth inside, with nothing remarkable about her; she was only perfumed with incense and adorned with colorful decorations. This is like something borrowed that must eventually be returned, and cannot be possessed for long. Of a hundred years of life, half is spent sleeping; and there are many worries, with few days of joy. Indulging in lust corrupts virtue and makes one foolish, which is not praised by the enlightened Buddhas and true sages. Therefore, it is said: 'Greed for lust leads to old age, anger leads to illness, and ignorance leads to death. Only by eliminating these three can one attain the Way.' With these thoughts in mind, the prince rose and looked up at the stars. The night was more than half over, and he saw the celestial beings above, with hands clasped, urging him to leave. He then called for Channa, slowly had him saddle the horse, lifted his robe, mounted the horse, and paced in the courtyard, thinking that opening the gate would make a sound. King Vaisravana, who had long known his intention, ordered the spirits to lift the horse's hooves and to assist Channa, so that they could pass over the palace walls and arrive at the jambu tree in the king's field. The next day, the palace was in an uproar, not knowing where the prince was. Thousands of chariots and horses were sent in pursuit. The king himself went to the field and saw the prince from afar, sitting under the tree. The sunlight was intense, but the tree bent its branches to shade his body.

。王悚然悟驚，乃知其神，不識下馬，為作禮時，太子亦即前拜曰：『自我為子，希曾出國，今一適此，大王何宜抂來，愿用時還。今我所以欲離世者，以自所見，恩愛如夢，室家歡娛，皆當別離。貪慾為獄，難得免出。故曰：「以欲網自蔽，以愛蓋自覆，自縛于獄，如魚入笥口，為老死所伺，如犢求母乳。吾恒以是，常自覺悟，愿求自然，欲除眾苦。諸未度者，吾欲度之；諸未解者，吾欲解之；諸不安者，吾欲安之；未見道者，欲令得道。故欲入山求我所愿，得道當還，不忘此誓。」』

「王知其志固，惘然不知所言。便自還宮，謂瞿夷曰：『如吾子心，清白難動如地，不樂富貴，不慕于天下，唯道是欲，自期必逮。』

「於是太子，攀樹枝見耕者，墾壤出蟲，烏隨啄吞，感傷眾生，魚鱗相咀，其不仁者，為害滋甚，死墮惡道，求出良難。諸天雖樂，而亦非常，福盡則懼，罪至亦怖，禍福相承，生死彌久。觀見人間，上至二十八天，貴極而無道，皆與地獄對門。三惡道處，痛酷百端，歡樂暫有，憂畏延長。天地之間，無一可奇，吾不能復為欲惑矣

王悚然醒悟，這才知道他是神，不敢下馬，向他行禮時，太子也立刻上前拜見說：『自從我成為您的兒子，很少出國，今天第一次來到這裡，大王您何必屈尊前來，希望您及時回去。現在我之所以想要離開塵世，是因為我看到，恩愛就像夢一樣，家庭的歡樂，終究都要離別。貪慾就像監獄，難以逃脫。所以說：「用慾望的網遮蔽自己，用愛蓋住自己，自己把自己束縛在監獄裡，就像魚進入魚簍口，被衰老和死亡所伺機，就像小牛尋找母乳。我一直這樣，常常自我覺悟，希望追求自然，想要消除各種痛苦。那些沒有得度的，我想要度化他們；那些沒有解脫的，我想要解脫他們；那些不安寧的，我想要讓他們安寧；那些沒有見到真理的，想要讓他們得到真理。所以想要入山尋求我的願望，得道之後一定會回來，不會忘記這個誓言。」』 『國王知道他的志向堅定，茫然不知說什麼。便自己回到宮中，對瞿夷說：『像我們兒子的心，清白堅定如大地，不貪圖富貴，不羨慕天下，只追求真理，自己期望一定能達到。』 『於是太子，攀著樹枝看到耕田的人，翻開泥土露出蟲子，烏鴉跟在後面啄食吞嚥，感傷眾生，魚鱗互相啃咬，那些不仁慈的，為害更加嚴重，死後墮入惡道，想要出來非常困難。諸天雖然快樂，但也並非永恒，福報享盡就會恐懼，罪惡來臨也會害怕，禍福相連，生死漫長。看到人間，上至二十八天，尊貴到了極點卻沒有道義，都與地獄相對。三惡道之處，痛苦百般，歡樂短暫，憂愁恐懼漫長。天地之間，沒有一樣值得稱奇，我不能再被慾望迷惑了。』

The king was startled and realized that he was a divine being. He did not dare to dismount and was about to pay his respects when the prince immediately stepped forward and bowed, saying, 'Since I became your son, I have rarely left the country. Today is my first time here, why should Your Majesty condescend to come? I hope you will return in due time. The reason I want to leave the world is because I have seen that love is like a dream, and the joy of family will eventually be separated. Greed is like a prison, difficult to escape. Therefore, it is said: 「Using the net of desire to cover oneself, using love to cover oneself, one binds oneself in prison, like a fish entering a basket, being watched by old age and death, like a calf seeking its mother's milk. I have always been like this, often self-aware, hoping to pursue nature, wanting to eliminate all kinds of suffering. Those who have not been delivered, I want to deliver them; those who have not been liberated, I want to liberate them; those who are not at peace, I want to bring them peace; those who have not seen the truth, I want to enable them to attain the truth. Therefore, I want to go into the mountains to seek my wish. After attaining the Way, I will surely return, and I will not forget this vow.」' 'The king knew that his will was firm and was at a loss for words. He then returned to the palace and said to Geyi, 'Our son's heart is as pure and firm as the earth, not greedy for wealth and honor, not envious of the world, but only pursuing the truth, and he expects to achieve it.' 'Then the prince, climbing a tree branch, saw a farmer plowing the soil, revealing worms, and crows following behind to peck and swallow them. He was saddened by all living beings, fish scales biting each other, and those who are unkind cause even greater harm. After death, they fall into evil paths, and it is very difficult to get out. Although the heavens are joyful, they are not eternal. When blessings are exhausted, there is fear, and when sins come, there is also fear. Misfortune and fortune follow each other, and life and death are prolonged. Observing the human world, up to the twenty-eighth heaven, where nobility reaches its peak but there is no righteousness, all are facing the gates of hell. In the three evil paths, there are all kinds of pain, joy is temporary, and worry and fear are prolonged. In the world, there is nothing worth marveling at, and I can no longer be deceived by desires.'

。

「即起上馬，將車匿前行數十里，忽然見主五道大神，名曰賁識，最獨剛強，左執弓，右持箭，腰帶利劍，所居三道之衢：一曰天道，二曰人道，三曰三惡道，此所謂死者魂神，所當過見者也。太子到問：『何道所從？』賁識惶懅，投弓、釋箭、解劍，逡巡示以天道曰：『是道可從。』

「行數十里，逢兩獵客，太子自念：『我已棄家，在此山澤，不宜如凡人被服寶衣，有欲態也。』乃脫身寶裘，與獵者貿鹿皮衣。到前下馬，遣車匿還。車匿長跪曰：『今隨大天，不可獨還。』太子曰：『汝可徑歸，上白大王，及謝舍妻，今求無為大道，勿以我為憂。』即脫寶冠及著身衣，悉付車匿。於是白馬，屈膝舐足，淚如連珠。車匿悲泣，隨路而啼。顧視太子，已被鹿皮衣，變服去矣。

「車匿步牽馬還，宮都中外，莫不惆悵。瞿夷啼哭，自投殿下曰：『我望太子，如渴欲飲，汝今與馬返獨空歸？』前抱馬頸，問太子所在。車匿曰：『太子上白大王及謝舍妻，今求無為大道，勿以我為憂。』瞿夷啼哭曰：『一何薄命，生亡我所天。為在何許？當那求之？』撫馬背曰：『太子乘汝出，汝何獨來歸？』舉國人民，莫不歔欷。王悲噢咿，涕泣交流，謂瞿夷曰：『如吾子所覺，老病死苦，實為大患

『隨即上馬，讓車匿在前面帶路走了幾十里，忽然看見主掌五道的大神，名叫賁識，最為剛強，左手拿著弓，右手拿著箭，腰間佩著利劍，他所居住的地方是三條道路的交匯處：一條是天道，一條是人道，一條是三惡道，這裡是所謂的死者魂靈所應當經過並拜見的地方。太子上前問道：『你從哪條道來？』賁識驚慌恐懼，扔掉弓，放下箭，解下劍，猶豫著指著天道說：『這條道可以走。』 『走了幾十里，遇到兩個獵人，太子心想：『我已經拋棄家庭，在這山野之中，不應該像凡人一樣穿著華麗的衣服，有貪慾的樣子。』於是脫下身上的寶裘，與獵人交換了鹿皮衣服。走到前面下馬，讓車匿回去。車匿長跪說：『現在跟隨大天，不能獨自回去。』太子說：『你可以直接回去，稟告大王，並向我的妻子道謝，我現在要尋求無為大道，不要為我擔憂。』隨即脫下寶冠和身上的衣服，全部交給車匿。這時白馬，屈膝舔著太子的腳，眼淚像斷了線的珠子一樣。車匿悲傷哭泣，沿著路啼哭。回頭看太子，已經穿上鹿皮衣服，換了裝束離開了。 『車匿牽著馬步行回去，宮廷內外，沒有不感到惆悵的。瞿夷哭泣，自己撲倒在殿下說：『我盼望太子，就像口渴想喝水一樣，你現在和馬獨自空著回來？』上前抱著馬的脖子，問太子在哪裡。車匿說：『太子稟告大王並向他的妻子道謝，現在要尋求無為大道，不要為他擔憂。』瞿夷哭泣說：『我真是命薄，活著失去了我的依靠。他在哪裡？我該到哪裡去尋找他？』撫摸著馬背說：『太子騎著你出去，你為什麼獨自回來？』全國人民，沒有不嘆息的。國王悲傷地嗚咽，眼淚交流，對瞿夷說：『如果像我的兒子所覺悟的那樣，衰老、疾病、死亡的痛苦，確實是很大的禍患。』

'Immediately mounting his horse, he had Chanaka lead the way for several tens of li. Suddenly, he saw the great deity who presided over the five paths, named Ben Shi, who was the most resolute. He held a bow in his left hand and an arrow in his right, with a sharp sword at his waist. He resided at the intersection of three paths: one was the path of heaven, one was the path of humans, and one was the path of the three evil realms. This was the place where the souls of the dead were supposed to pass and pay their respects. The prince stepped forward and asked, 'Which path do you come from?' Ben Shi, startled and frightened, threw down his bow, released his arrow, and unfastened his sword. Hesitantly, he pointed to the path of heaven and said, 'This path is passable.' 'After traveling several tens of li, they encountered two hunters. The prince thought to himself, 'I have already abandoned my family and am in these mountains and marshes. I should not wear luxurious clothes like ordinary people, displaying desires.' So he took off his precious fur coat and exchanged it with the hunters for deerskin clothing. He dismounted in front and sent Chanaka back. Chanaka knelt and said, 'Now that I am following the great one, I cannot return alone.' The prince said, 'You can go straight back, report to the king, and thank my wife. I am now seeking the path of non-action, do not worry about me.' He then took off his precious crown and the clothes he was wearing, giving them all to Chanaka. At this, the white horse knelt and licked the prince's feet, tears falling like a string of pearls. Chanaka wept sadly, crying along the way. Looking back at the prince, he had already put on deerskin clothes and changed his attire, leaving. 'Chanaka led the horse back on foot. Throughout the palace and beyond, everyone was filled with sorrow. Gopi wept, throwing herself down in the palace, saying, 'I have been longing for the prince like a thirsty person longing for a drink. Now you and the horse have returned alone and empty-handed?' She went forward and hugged the horse's neck, asking where the prince was. Chanaka said, 'The prince reported to the king and thanked his wife, and is now seeking the path of non-action, do not worry about him.' Gopi wept, saying, 'How unfortunate I am, living and losing my support. Where is he? Where should I go to find him?' She stroked the horse's back, saying, 'The prince rode you out, why have you returned alone?' The people of the entire nation were all sighing. The king sobbed sadly, tears streaming down his face, and said to Gopi, 'If it is as my son has realized, the suffering of old age, sickness, and death is indeed a great calamity.'

。此神人也，其生之日，上帝親下，萬神侍衛，符瑞光相，非世所見。阿夷相言：「若不樂天下，而棄家為道者，必為自然佛，當度脫萬姓。」今辭學道，乃自然乎？』

「王欲解瞿夷意，亦自感激，即選國中豪賢，得數千人，擇有累重多子孫者，取五人現之。王曰：『汝等於家長子抱孫，獨曰歡耶？吾有一子未曾出門，一旦舍我，遠涉深山，溪谷險阻，吉兇之難，寒暑飢渴，誰得知者？煩卿五人，各遣一子，追求索之，得必隨侍。如有中道委而還者，吾滅汝族屬。』於是阿若拘鄰等五人，受命追太子。及於深山，隨侍數年。太子不與語，自行如故，陟涉山崗，蔓逾深谷。五人苦之，言：『此狂人耳，何道之有？行不擇路，奚可隨也？設委還者，王滅吾家，不如止此。』五人所止，有好泉水，甘果不乏。

「太子自去，逾越名山，經摩竭界。瓶沙王出田獵，遙見太子，行山澤中。即與諸耆長大臣，俱追見之。王曰：『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，自放山藪？必有異見。愿聞其志。』太子答曰：『以吾所見，天地人物，出生有死，劇苦有三，老病死痛，不可得離

現代漢語譯本：這個人真是神人啊，他出生的那天，上帝親自降臨，萬神侍衛，祥瑞的光芒相互輝映，不是世間所能見到的景象。阿夷曾說過：『如果他不貪戀天下，而是拋棄家庭去追求真理，必定會成為自然佛，應當救度萬民。』現在他辭別學業去修道，難道是自然而然的嗎？ 國王想解除瞿夷的疑慮，自己也深受感動，於是選拔國內的豪傑賢士，得到數千人，從中挑選出有家室、兒孫眾多的人，選了五人讓他們覲見。國王說：『你們這些做父親的抱著孫子，獨自感到快樂嗎？我有一個兒子，從未出過家門，一旦離開我，遠涉深山，溪谷險峻，吉兇難料，寒冷飢渴，誰能知道呢？麻煩你們五人，各自派一個兒子，去追尋他，找到后必須跟隨侍奉。如果有人中途放棄返回，我就滅你們全族。』於是阿若拘鄰等五人，接受命令去追太子。他們到了深山，跟隨侍奉了幾年。太子不和他們說話，自己依舊行走如常，攀登山崗，穿越深谷。五人感到很苦，說：『這人是個瘋子罷了，有什麼道可言？走路不擇路，怎麼能跟隨他呢？如果放棄返回，國王會滅我們全家，不如就此停止吧。』五人停留的地方，有好的泉水，甘甜的水果也不缺乏。 太子自己離去，翻越名山，到達摩竭陀國境內。瓶沙王出外打獵，遠遠看見太子，在山澤中行走。就和各位耆老大臣，一起追上去見他。國王說：『太子出生時有很多奇異的景象，形貌也十分顯著，應當統治四天下，成為轉輪聖王，四海百姓都仰望著，希望得到神聖的寶物。為何要拋棄天子的地位，自己放逐到山野之中？必定有不同的見解。希望聽聽你的志向。』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，衰老、疾病、死亡的痛苦，是無法逃脫的。

English version: This person is truly a divine being. On the day of his birth, God himself descended, with myriad deities in attendance, and auspicious lights shone, a sight unseen in the world. A-yi once said, 'If he does not desire the world but abandons his family to seek the Way, he will surely become a natural Buddha, destined to liberate all beings.' Now that he has left his studies to pursue the Way, is this not natural? The king, wanting to dispel Qu-yi's doubts and also moved himself, selected the most outstanding and virtuous men in the kingdom, gathering several thousand. From these, he chose five with families and many descendants, and presented them to him. The king said, 'You fathers, holding your grandchildren, are you the only ones who feel joy? I have a son who has never left home, and now he has left me to venture into the deep mountains, where the valleys are treacherous, the fortunes uncertain, and the cold, hunger, and thirst are unknown. I trouble you five to each send a son to seek him out. Once found, they must serve him. If any of them abandon the quest and return, I will destroy your entire clan.' Thus, A-ruo-ju-lin and the other four accepted the order to pursue the prince. They reached the deep mountains and served him for several years. The prince did not speak to them, continuing his journey as before, climbing mountains and crossing deep valleys. The five suffered greatly, saying, 'This man is mad, what Way does he have? He walks without choosing a path, how can we follow him? If we abandon the quest and return, the king will destroy our families, it is better to stop here.' Where the five stopped, there was good spring water and an abundance of sweet fruit. The prince departed on his own, crossing famous mountains and reaching the borders of Magadha. King Bimbisara went out hunting and saw the prince from afar, walking in the mountains and marshes. He and his elders and ministers went to meet him. The king said, 'Prince, your birth was marked by many extraordinary signs, and your appearance is remarkable. You should rule the four continents and become a Chakravartin king. The people of the four seas look up to you, hoping for divine treasures. Why have you abandoned your royal position and exiled yourself to the wilderness? You must have a different view. I wish to hear your aspirations.' The prince replied, 'From what I have seen, all things in heaven and earth are born and die. There are three great sufferings: the pain of old age, sickness, and death, from which none can escape.'

。計身為苦器，憂畏無量，若在尊寵，則有憍佚，貪求快意，天下被患，此吾所厭，故欲入山以修其志。』諸耆長曰：『夫老病死，自世之常，何獨豫憂，乃棄美號，隱遁潛居，以勞其形，不亦難乎？』

「太子答曰：『如諸君言，不當豫憂。使吾為王，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！天下雖有慈父孝子，愛徹骨髓，至病死時，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，何益於無目者乎？吾觀眾行，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。但為貪慾，蔽在癡網，沒生死河，莫之能覺。故吾欲一心思四空凈，度色滅恚，斷求念空，無所適莫，是將反其源，而歸其本，始出其根，如我願得，乃可大安。』

「瓶沙王喜曰：『善哉！菩薩志妙，世間難有，必得佛道，愿先度我。』大子默然而逝。當度尼連禪河，天神為止流令中暫干。大子渡河，行數十里，見三梵志，各與弟子，索居溪邊。過問其道，自稱言：『吾事梵天，奉于日月，日修火祠，唯水是凈

『我把身體看作是受苦的器具，憂慮和畏懼是無止境的。如果身處尊貴和寵愛之中，就會變得驕橫放縱，貪圖享樂，給天下帶來禍患，這是我所厭惡的。因此，我想要入山修行，以堅定我的志向。』各位耆老說：『衰老、疾病和死亡，是世間的常態，為何唯獨你提前憂慮，就放棄美好的名號，隱居起來，勞累自己的身體，這不也太難了嗎？』 太子回答說：『正如各位所說，不應該提前憂慮。假如我為王，等到衰老和疾病來臨，如果到了死亡的時候，難道有誰能代替我承受這些苦難嗎？如果沒有人能代替，又怎麼能不憂慮呢！天下即使有慈愛的父親和孝順的兒子，愛得深入骨髓，到了生病死亡的時候，也不能互相代替；像這虛假的身體，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，對於沒有眼睛的人又有什麼用呢？我觀察眾生的行為，一切都是無常的，都是變化而不真實的，快樂少而痛苦多，身體不是自己所擁有的，世間虛幻空無，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，行為導致生死之厄，並非只承受一次而已。只是因為貪慾，被矇蔽在愚癡的羅網中，沉沒在生死的河流里，不能覺悟。所以我想要一心思考四種空凈的道理，度脫色慾，滅除嗔恚，斷絕求念，達到空無所適的境界，這將是返回本源，迴歸根本，從根源上解決問題，如果能如我所愿，才能獲得真正的安寧。』 瓶沙王高興地說：『太好了！菩薩的志向高妙，世間罕有，必定能夠成就佛道，希望先來度化我。』太子默默地離開了。當他要渡過尼連禪河時，天神讓河水停止流動，使河床暫時乾涸。太子渡過河，走了幾十里路，看見三個婆羅門，各自帶著弟子，隱居在溪邊。太子上前詢問他們的修行之道，他們自稱說：『我們侍奉梵天，敬奉日月，每天舉行火祭，認為只有水才是潔凈的。』

'I regard the body as a vessel of suffering, and worries and fears are boundless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure, bringing trouble to the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my will.' The elders said, 'Old age, sickness, and death are the norms of the world. Why do you alone worry in advance, abandoning your noble title, going into seclusion, and toiling your body? Isn't that too difficult?' The prince replied, 'As you all say, one should not worry in advance. If I were to become king, when old age and sickness arrive, and if the time of death comes, is there anyone who can bear this hardship for me? If there is no one to take my place, how can I not worry! Even if there are loving fathers and filial sons in the world, whose love penetrates to the bone, they cannot replace each other when sickness and death come. Like this false body, when suffering arrives, even if one is in a high position, with family by one's side, it is like lighting a candle for a blind person, what benefit is there for one without eyes? I observe the actions of all beings, everything is impermanent, changing and not real, with little joy and much suffering. The body is not one's own, the world is illusory and empty, difficult to reside in for long. Things are born and then die, things succeed and then fail, peace has danger, gain has loss, all things are chaotic and will eventually return to emptiness. The spirit is formless, restless, and unclear, actions lead to the calamity of birth and death, not just once. It is only because of greed, being obscured by the net of ignorance, sinking in the river of birth and death, unable to awaken. Therefore, I wish to focus my mind on the four emptinesses, to transcend desire, extinguish anger, cut off seeking thoughts, and reach a state of emptiness where there is nowhere to go. This will be returning to the source, returning to the root, solving the problem from its origin. If I can achieve my wish, then I can attain true peace.' King Bimbisara rejoiced and said, 'Excellent! The Bodhisattva's aspiration is profound, rare in the world, and he will surely attain Buddhahood. I wish to be the first to be liberated by him.' The prince departed in silence. When he was about to cross the Neranjara River, the gods stopped the flow of the river, causing the riverbed to temporarily dry up. The prince crossed the river and walked for dozens of miles, where he saw three Brahmins, each with their disciples, living in seclusion by the stream. The prince asked about their path of cultivation, and they claimed, 'We serve Brahma, worship the sun and moon, perform fire sacrifices daily, and believe that only water is pure.'

。』菩薩答曰：『是故生死道耳！水不常滿，火不久熱，日出則移，月滿則虧，道在清虛，水焉能令人心凈？』傷之而去，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，欲令恬惔以一其意，而起護心。欲度五道八難之生，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。

「既歷深山，到幽閑處，見貝多樹，四望清凈。自念：『我已棄家，在此山澤，不宜復飾發如凡人意。以有櫛梳湯沐之念，則失凈戒、正定、慧、解、度知見意，非道之純、污清凈行。當作沙門如菩薩法。』天神奉剃刀，鬚髮自墮，天受而去。菩薩即拾槁草，以用布地，正基坐，叉手閉目，一心誓言：『使吾於此肌骨枯腐，不得佛，終不起。』天神進食，一不肯受。天令左右，自生麻米，日食一麻一米，以續精氣。端坐六年，形體羸瘦，皮骨相連，玄清靖漠，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。神通微妙，棄欲惡法，無復五蓋，不受五欲

現代漢語譯本：菩薩回答說：『這就是生死的道路啊！水不會總是滿溢，火不會持續熾熱，太陽升起就會西移，月亮圓滿就會虧缺，真理在於清凈虛無，水又怎麼能使人心清凈呢？』他為此感到悲傷而離去，開始生起慈悲之心，普遍想到眾生年老體衰、愚昧無知，都免不了疾病、死亡的痛苦，想要讓他們解脫，使他們心意統一，因而生起悲憫之心。他憐憫一切眾生，都有飢渴寒冷暑熱、得失罪過艱難的憂患，想要讓他們安穩，使他們心意統一，因而生起喜悅之心。他想到世間一切，都有憂愁痛苦、恐懼遭遇的憂患，想要讓他們平靜淡泊，使他們心意統一，因而生起護衛之心。他想要度脫五道八難的眾生，他們愚昧無知、矇昧黑暗，看不見正道，想到要成就他們，使他們達到無為的境界，使他們心意統一，得到善不喜悅、遇到惡不憂愁，捨棄世間的八種事物，利益、衰敗、譭謗、讚譽、稱揚、譏諷、痛苦、快樂，不被這些所動搖。 他走過深山，到達幽靜的地方，看見貝多樹，四處望去一片清凈。他自己想：『我已經拋棄家庭，在這山林之中，不應該再像凡人那樣修飾頭髮。如果有了梳頭洗澡的念頭，就會失去清凈的戒律、正定的禪定、智慧、解脫、度脫知見的意念，就不是純粹的道，會玷污清凈的修行。應當像菩薩那樣做沙門。』天神奉上剃刀，他的鬚髮自然脫落，天神收走剃刀離去。菩薩隨即撿起枯草，用來鋪在地上，端正地坐下，雙手合十，閉上眼睛，一心發誓：『使我在此地肌骨枯朽，如果不能成佛，終不起身。』天神送來食物，他一概不肯接受。天神讓左右，自然生長出麻米，他每天吃一粒麻一粒米，用來維持精氣。他端坐六年，形體消瘦，皮包骨頭，內心清凈寂靜，一心默然。他內心思索安般，一數、二隨、三止、四觀、五還、六凈，游心於三四，出入十二門，沒有分散的意念。神通微妙，捨棄慾望和惡法，不再有五蓋，不受五欲的誘惑。

English version: The Bodhisattva replied, 『This is the path of birth and death! Water does not always remain full, fire does not stay hot for long, the sun rises and then moves, the moon waxes and wanes, the truth lies in purity and emptiness, how can water purify the heart?』 He was saddened by this and departed, beginning to generate a compassionate heart, universally thinking of all beings who are old and frail, ignorant and foolish, all of whom cannot avoid the pain of sickness and death, wanting to liberate them and unify their minds, thus generating a heart of pity. He pitied all beings, who suffer from hunger, thirst, cold, heat, gain, loss, sin, and hardship, wanting to bring them peace and unify their minds, thus generating a heart of joy. He thought of all the world, which is filled with the suffering of sorrow, pain, and fear, wanting to bring them tranquility and unify their minds, thus generating a heart of protection. He wanted to liberate beings from the five paths and eight difficulties, who are ignorant, foolish, and cannot see the right path, thinking of helping them achieve the state of non-action, unifying their minds, so that they would not rejoice in good nor worry about evil, abandoning the eight worldly matters: gain, loss, defamation, praise, commendation, criticism, pain, and pleasure, and not be swayed by them. He passed through deep mountains and reached a secluded place, where he saw a betel tree, and the surroundings were clear and pure. He thought to himself, 『I have already abandoned my home, and am in these mountains and forests, I should not adorn my hair like ordinary people. If I have thoughts of combing and bathing, I will lose the pure precepts, the right concentration, wisdom, liberation, and the understanding of liberation, it will not be the pure path, and will defile the pure practice. I should become a Shramana like the Bodhisattvas.』 A deity offered a razor, and his hair and beard fell off naturally, the deity took the razor and left. The Bodhisattva then picked up dry grass to use as a mat, sat upright, folded his hands, closed his eyes, and vowed with all his heart, 『May my flesh and bones decay here, if I do not attain Buddhahood, I will not rise.』 The deity offered food, but he refused to accept it. The deity caused flax and rice to grow naturally on the left and right, and he ate one grain of flax and one grain of rice each day to sustain his energy. He sat upright for six years, his body became emaciated, skin and bones, his mind was clear and tranquil, and he was silent and focused. He contemplated Anapanasati, counting one, following two, stopping three, observing four, returning five, and purifying six, his mind wandered through three and four, entering and exiting the twelve gates, without any scattered thoughts. His spiritual powers were subtle and profound, he abandoned desire and evil, no longer had the five hindrances, and was not tempted by the five desires.

。眾惡自滅，念計分明，思想無為，譬如健人得勝怨家，意以清凈，成一禪行。心自開解，卻情慾意，無惡可改，不復計視，念思已滅。譬如山頂之泉，水自中出，盈流於外，溪谷雨潦，無緣得入。恬惔守一，欣然不移，成二禪行。又棄喜意，唯見無淫，外諸好惡，一不得入，內亦不起，心正身安，譬如蓮華根在水中，華合未開，根莖枝葉，潤漬水中，以凈見真，成三禪行。棄苦樂意，無憂喜想，心不依善，亦不附惡，正在其中；如人沐浴潔凈，覆以鮮好白㲲，中外俱凈，表裡無垢，喘息自滅，寂然無變，成四禪行。譬如陶家和埴調柔，中無沙礫，在作何器，精進開發，無所不能，以得定意；不捨大悲，智慧方便，究暢要妙，通三十七道品之行——所謂四意止、四意斷、四神足念、五根、五力、七覺、八道——週而復始，無復瑕穢，意在三向：一惟向空，念滅不散，無操無舍；二向無想，心定不起，好惡不思。三向不願，不樂三界，不復生苦。便得三活：一離貪慾，二離瞋恚，三離愚癡，無復掛礙。

「於是第六化應聲天，天上魔王，見菩薩清凈無慾，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，當壞其道意

現代漢語譯本：各種惡行自然消滅，念頭和計劃都清晰分明，思想達到無為的境界，就像一個強壯的人戰勝了仇敵一樣。心意清凈，成就第一禪的修行。內心自然開悟，捨棄情慾和意念，沒有惡行需要改正，不再計較和觀察，念頭和思緒都已消滅。就像山頂的泉水，水從中間涌出，流向外面，溪谷和雨水都無法進入。保持恬淡寧靜，堅守一心，欣然不動搖，成就第二禪的修行。又捨棄喜悅之意，只看到沒有淫慾，外在的各種好惡都無法進入，內心也不產生，心正身安，就像蓮花根在水中，花朵合攏尚未開放，根莖枝葉都浸潤在水中，以清凈之心見到真理，成就第三禪的修行。捨棄苦樂之意，沒有憂愁和喜悅的想法，心不依附於善，也不依附於惡，處於中正的狀態；就像一個人沐浴潔凈，覆蓋上鮮亮潔白的細布，內外都乾淨，表裡都沒有污垢，呼吸自然停止，寂靜無變化，成就第四禪的修行。就像陶工和泥調和得柔順，中間沒有沙礫，想要製作什麼器物，都能精進開發，無所不能，從而獲得禪定之意；不捨棄大慈悲心，運用智慧和方便，徹底通達精妙的道理，通曉三十七道品之修行——即所謂的四念處、四正勤、四神足、五根、五力、七覺支、八正道——週而復始，沒有瑕疵和污穢，心意指向三個方面：一是隻指向空，念頭消滅而不散亂，沒有執著和捨棄；二是指向無想，心定而不動，沒有好惡的思緒。三是指向不願，不貪戀三界，不再承受生老病死的痛苦。便獲得三種解脫：一是脫離貪慾，二是脫離嗔恚，三是脫離愚癡，不再有任何掛礙。 於是，第六化應聲天的魔王，看到菩薩清凈無慾，精進思考而不懈怠，心中煩惱毒害，吃不下飯，聽不進音樂，心想：『他如果得道成佛，必定會大大勝過我。我要在他還未成佛之前，破壞他的道心。』

English version: All evils naturally perish, thoughts and plans are clear and distinct, and the mind reaches a state of non-action, like a strong person defeating an enemy. With a pure mind, one achieves the practice of the first dhyana. The mind naturally opens up, abandoning desires and intentions, with no evil deeds to correct, no longer calculating or observing, and thoughts and ideas are extinguished. It is like a spring at the top of a mountain, water gushing from the middle, flowing outwards, with streams and rain unable to enter. Maintaining tranquility and stillness, holding steadfastly to one mind, joyfully unwavering, one achieves the practice of the second dhyana. Furthermore, abandoning the feeling of joy, seeing only the absence of lust, external likes and dislikes cannot enter, nor do they arise internally, the mind is upright and the body is at peace, like a lotus root in water, the flower closed and not yet open, the roots, stems, and leaves all immersed in water, seeing truth with a pure mind, one achieves the practice of the third dhyana. Abandoning the feelings of pain and pleasure, without worries or joys, the mind does not cling to good, nor does it cling to evil, remaining in the middle; like a person who has bathed and is clean, covered with a bright white cloth, both inside and out are clean, without any blemishes, breathing naturally ceases, silent and unchanging, one achieves the practice of the fourth dhyana. Like a potter mixing clay until it is soft, without any grit in the middle, whatever vessel one wishes to make, one can diligently develop it, capable of anything, thus obtaining the meaning of samadhi; not abandoning great compassion, using wisdom and skillful means, thoroughly understanding the profound principles, comprehending the practice of the thirty-seven factors of enlightenment—namely the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path—cycling endlessly, without flaws or impurities, the mind is directed towards three aspects: first, only towards emptiness, thoughts extinguished without scattering, without attachment or abandonment; second, towards non-perception, the mind is still and unmoving, without thoughts of likes or dislikes. Third, towards non-desire, not craving the three realms, no longer enduring the suffering of birth, old age, sickness, and death. Thus, one obtains three liberations: first, freedom from greed, second, freedom from hatred, and third, freedom from ignorance, no longer having any hindrances. Then, the demon king of the sixth heaven of transformation, seeing the Bodhisattva pure and without desire, diligently contemplating without ceasing, his heart filled with vexation and poison, unable to eat, unable to listen to music, thought: 'If he attains enlightenment and becomes a Buddha, he will surely greatly surpass me. Before he becomes a Buddha, I must destroy his aspiration for enlightenment.'

。』魔子薩陀，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，此非天王所當沮壞，無為興惡自虧福也。』魔王不聽，召三玉女：一名欲妃，二名悅彼，三名快觀，使行壞菩薩意。三女皆被羅縠之衣，服天名香瓔珞珠寶，極為妖冶巧媚之辭，欲亂其意。菩薩心凈，如琉璃珠，不可得污。三女復白曰：『仁德至重，諸天所敬，應有供養故天獻我。我等好潔，年在盛時，天女端正，莫有殊我者，愿得晨起夜寐供侍左右。』

「菩薩答曰：『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。死即當墮三惡道中，受鳥獸形，欲脫致難。汝輩亂人正意，非清凈種，革囊盛屎而來，何為？去！吾不用汝。』其三玉女，化成老母，不能自復。魔王益忿，更召諸鬼神，合得一億八千萬眾，皆使變為師子熊羆、虎兕象龍牛馬、犬豕猴猿之形，不可稱言。蟲頭人體，蚖蛇之身，黿龜之首而六目，或一頸而多頭，齒牙爪距，擔山吐火，雷電四繞，護持戈矛。菩薩慈心，不驚不怖，一毛不動，光顏益好。鬼兵退散，不能得近

現代漢語譯本：魔子薩陀上前勸諫他的父親說：『菩薩的修行清凈，在三界中無與倫比，因此獲得了自然神通。無數的梵天和諸天都前來禮拜侍奉，這並非天王您應當阻撓破壞的，不要無端地作惡而自損福報。』魔王不聽勸告，召來三位玉女：一名叫欲妃，二名叫悅彼，三名叫快觀，讓她們去擾亂菩薩的心意。三位玉女都穿著輕薄的絲綢衣服，佩戴著天上的名貴香料和瓔珞珠寶，打扮得極其妖艷，用巧妙的媚語，想要迷惑菩薩的心。菩薩的心清凈，如同琉璃珠一樣，無法被玷污。三位玉女又說：『您的德行至高至重，為諸天所敬仰，應該接受供養，所以天神將我們獻給您。我們愛好潔凈，正值青春年華，是端莊美麗的天女，沒有誰能比得上我們，希望能夠早晚侍奉在您的左右。』 菩薩回答說：『你們前世有福，才得以獲得天人的身體，卻不思無常的道理，反而作妖媚之態。形體雖然美好，內心卻不端正。就像畫著精美圖案的瓶子，裡面卻裝著臭毒，最終只會自取滅亡。這有什麼可稀奇的呢？福報難以長久，淫邪惡行會自毀根本。死後就會墮入三惡道中，受鳥獸之身，想要脫離就難了。你們擾亂人的正念，並非清凈的種子，不過是裝滿糞便的皮囊罷了，來這裡做什麼？走開！我不需要你們。』那三位玉女，化成了老婦人的模樣，無法恢復原狀。魔王更加憤怒，又召集了眾多的鬼神，總共有一億八千萬之眾，都讓他們變成獅子、熊、羆、虎、兕、象、龍、牛、馬、犬、豕、猴、猿等各種形狀，難以盡述。有的長著蟲子的頭和人的身體，有的長著蛇的身體，有的長著烏龜的頭卻有六隻眼睛，有的一個脖子上長著多個頭，牙齒爪子鋒利，能擔山吐火，雷電環繞，手持戈矛。菩薩心懷慈悲，不驚不懼，一毛不動，容光更加煥發。鬼兵紛紛退散，無法靠近。

English version: The demon's son, Satha, stepped forward to advise his father, saying, 'The Bodhisattva's practice is pure and unparalleled in the three realms, thus he has attained natural supernatural powers. Countless Brahmas and gods come to pay homage and serve him. This is not something that the Heavenly King should obstruct or destroy. Do not needlessly commit evil and diminish your own blessings.' The demon king did not listen to the advice and summoned three jade maidens: one named Desire Consort, the second named Delightful, and the third named Quick View, ordering them to disturb the Bodhisattva's mind. The three maidens were all dressed in thin silk garments, adorned with heavenly fragrant perfumes and jeweled necklaces, appearing extremely seductive, using clever and alluring words to try to confuse the Bodhisattva's mind. The Bodhisattva's mind was pure, like a crystal bead, impossible to be defiled. The three maidens then said, 'Your virtue is supreme and revered by all the gods. You should receive offerings, so the gods have presented us to you. We love cleanliness, are in the prime of our youth, and are beautiful heavenly maidens, none can compare to us. We wish to serve you morning and night.' The Bodhisattva replied, 'You have accumulated blessings in your past lives, which is why you have obtained heavenly bodies, yet you do not contemplate the impermanence of things, instead, you act seductively. Although your forms are beautiful, your hearts are not upright. It is like a beautifully painted vase filled with foul poison, which will only lead to self-destruction. What is so extraordinary about this? Blessings are difficult to maintain for long, and immoral and evil actions will destroy your very foundation. After death, you will fall into the three evil realms, taking the forms of birds and beasts, and it will be difficult to escape. You are disturbing people's right thoughts, you are not of pure seed, but merely skin bags filled with excrement, what are you doing here? Go away! I do not need you.' The three jade maidens transformed into old women, unable to return to their original forms. The demon king became even more enraged and summoned numerous ghosts and spirits, totaling one hundred and eighty million, and transformed them into various shapes such as lions, bears, grizzlies, tigers, rhinoceroses, elephants, dragons, oxen, horses, dogs, pigs, monkeys, and apes, too numerous to describe. Some had insect heads and human bodies, some had snake bodies, some had turtle heads with six eyes, some had multiple heads on one neck, with 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, and his countenance became even more radiant. The demon soldiers retreated in disarray, unable to approach.

。魔王自前，與佛相難詰，其辭曰：

「『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？』

「『古有真道佛所行，　　恬惔為上除不明； 　　其城最勝法滿藏，　　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。』

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

「『何安坐林而大語，　　委國財位守空閑； 　　不見我興四部兵，　　像馬步兵億八千。 　　已見猴猿師子面，　　虎兕毒蛇豕鬼形； 　　皆持刀劍護戈矛，　　超踔哮吼滿空中。』

「『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，　　吾亦自誓不虛還； 　　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？』

「『吾昔行愿從定光，　　受別為佛釋迦文； 　　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

現代漢語譯本：魔王來到佛陀面前，與佛陀辯論，他的言辭是： 『比丘為何要坐在樹下，喜歡在森林和毒獸之間？雲層升起，陰暗可怕，天魔圍繞著你，你難道不感到驚恐嗎？』 『古時候有真正的道，是佛陀所修行的，清靜淡泊是最高的境界，可以消除迷惑。那座城池最為殊勝，充滿了佛法寶藏，我追求這個座位，要決勝魔王。』 『你應該成為轉輪聖王，七寶自然會到來，統治四方。你所享受的五欲是無與倫比的，在這裡沒有道，不如回到宮殿去。』 『我看待慾望就像吞食燒紅的銅鐵，拋棄國家就像吐唾沫一樣，沒有什麼值得貪戀的。即使當了國王，也有衰老和死亡的憂慮，離開這裡沒有好處，不要胡言亂語。』 『你為何安坐在樹林里大放厥詞，拋棄國家的財富和地位，守著空閑？難道沒看見我興起四部大軍，像兵、馬兵、步兵共有億八千？你已經看見了猴子、猿猴、獅子的面孔，老虎、犀牛、毒蛇、野豬和鬼怪的形狀；他們都拿著刀劍、保護著戈矛，跳躍、咆哮，充滿了天空。』 『即使有億萬垓的神武軍隊，像你這樣的魔王來到這裡，箭矢、刀刃、火攻像風雨一樣襲來，如果不能先成佛，我終究不會起身。魔王有本願要讓我退卻，我也發誓不虛此行；現在你的福地和佛陀相比如何，由此可知誰能得勝！』 『我曾經終身慷慨佈施，所以統治六天成為魔王；比丘，你知道我前世的福德行為，你自稱無量，誰能證明？』 『我過去修行時，從定光佛那裡接受了授記，將成為佛陀釋迦牟尼；我因為憤怒和恐懼的念頭都已消除，所以坐在這裡，心意堅定，必定能摧毀你的軍隊。我所侍奉的諸佛很多，經常把財寶和衣食佈施給他人；仁愛、戒律、積累的功德比大地還要厚重，因此我才能脫離煩惱，沒有災難。』

English version: The demon king came before the Buddha and challenged him, saying: 'Why do you, a monk, sit beneath a tree, delighting in the forest among poisonous beasts? The clouds rise, dark and dreadful, and heavenly demons surround you; are you not afraid?' 'In ancient times, there was a true path, which the Buddha practiced. Tranquility and detachment are the highest states, eliminating confusion. That city is the most excellent, filled with the treasures of the Dharma. I seek this seat to defeat the demon king.' 'You should become a wheel-turning king, and the seven treasures will naturally come, ruling the four directions. The five desires you would enjoy are unparalleled. There is no path here; you should return to the palace.' 'I view desires as swallowing molten copper. Abandoning the kingdom is like spitting out saliva; there is nothing to covet. Even as a king, there are worries of old age and death. There is no benefit in leaving here; do not speak nonsense.' 'Why do you sit in the forest and speak so boldly, abandoning the wealth and position of the kingdom, keeping to idleness? Have you not seen me raise my four divisions of troops, with elephants, horses, and infantry totaling billions and eight thousand? You have already seen the faces of monkeys, apes, and lions, the forms of tigers, rhinoceroses, poisonous snakes, boars, and ghosts; they all hold swords and protect spears, leaping and roaring, filling the sky.' 'Even if there were billions of divine and martial troops, and a demon king like you came here, with arrows, blades, and fire attacks like wind and rain, if I do not first become a Buddha, I will not rise. The demon king has a vow to make me retreat, and I also vow not to return in vain; now, how does your blessed land compare to the Buddha's? From this, it can be known who will be victorious!' 'I have spent my entire life giving generously, and therefore I rule the six heavens as a demon king. Monk, you know my past meritorious deeds, but you claim to be immeasurable; who can prove it?' 'In my past practice, I received a prophecy from Dipankara Buddha that I would become the Buddha Shakyamuni. Because the thoughts of anger and fear have been eliminated, I sit here with a firm mind, and I will surely destroy your army. I have served many Buddhas, and I often give wealth, treasures, food, and clothing to others. My benevolence, precepts, and accumulated merits are thicker than the earth, and therefore I am free from worries and have no difficulties.'

「菩薩即以智慧力，　　伸手案地是知我； 　應時普地砰大動，　　魔與官屬顛倒墮。 　魔王敗績悵失利，　　惛迷卻踞前畫地； 　其子又曉心乃悟，　　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，　　而我以等汝眾生。 　　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，　　慧能即時攘不祥； 　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。

佛說太子瑞應本起經卷上 大正藏第 03 冊 No. 0185 太子瑞應本起經

佛說太子瑞應本起經卷下

吳月支優婆塞支謙譯

「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，是日初夜，得一術阇，自知宿命，無數劫來，精神所更，展轉受身，不可稱計，皆識知之。至二夜時，得二術阇，悉知眾生心中所念，善惡殃福，生死所趣

現代漢語譯本 『菩薩以智慧之力，伸手按地，以此告知我； 應時大地轟然震動，魔及其部屬顛倒墜落。 魔王戰敗，悵然失利，昏迷地退踞在先前所劃之地； 他的兒子又明白過來，心生覺悟，立即前來歸順，懺悔過錯： 『我不再使用兵器，將以慈悲之心對待魔的怨恨； 世間使用兵器會動搖人心，而我將以平等之心對待你們眾生。 如果調伏象馬，雖然已經調伏，之後舊習還會復發； 如果能達到像佛性一樣最徹底的調伏，就如同佛陀的調伏一樣，不會有不仁慈之處。』 天空中見到佛陀擒拿魔眾，以忍辱調伏，無需思慮，怨恨自然消降； 諸天歡喜，奉獻鮮花，非法之王被摧毀，正法之王獲得勝利。 本從平等之意，憑藉智慧之力，智慧能夠立即消除不祥； 能使怨敵成為弟子，應當禮敬四等道之證悟。 面容如滿月般安詳，名聲傳遍十方，德行如山一般高大； 想要找到與佛陀相貌相比的，難以得到，應當稽首禮拜這位度化世間的仙人。 佛說太子瑞應本起經卷上 大正藏第 03 冊 No. 0185 太子瑞應本起經 佛說太子瑞應本起經卷下 吳月支優婆塞支謙譯 『菩薩累劫清凈的修行，達到廣大的慈悲，道行自然成就，以忍辱之力降伏魔，鬼兵退散，禪定之意如故。不以智慮，沒有憂喜之想，在這一天的初夜，獲得第一種神通，能夠自知宿命，無數劫以來，精神所經歷的，輾轉受身，不可計數，都能夠知曉。到了第二夜時，獲得第二種神通，能夠完全知曉眾生心中所想，善惡禍福，以及生死所往之處。

English version 'The Bodhisattva, with the power of wisdom, stretched out his hand and pressed it on the ground, signifying 'know me'; Instantly, the entire earth shook with a great thud, and the demons and their retinue fell headlong. The demon king, defeated and dismayed, retreated in confusion to the spot he had previously marked; His son, understanding and awakened, immediately came to submit and repent his errors: 'I will no longer use weapons, but will treat the demons' hatred with compassion; The world uses weapons to agitate people's hearts, but I will treat you all with equality. If elephants and horses are tamed, though they are tamed, their old habits will return; If one achieves the ultimate taming like the Buddha-nature, it will be like the Buddha's taming, without any lack of benevolence.' In the sky, seeing the Buddha capturing the demon host, through forbearance and without thought, resentment naturally subsided; The heavens rejoiced, offering flowers, the king of unrighteousness was destroyed, and the king of righteousness prevailed. Originally from the intention of equality, through the power of wisdom, wisdom can immediately dispel misfortune; Able to make enemies into disciples, one should pay homage to the attainment of the four equal paths. His face is serene like the full moon, his fame spreads in all directions, his virtue is as high as a mountain; Seeking to find a likeness to the Buddha's appearance is difficult, one should bow to this world-saving sage. The Sutra of the Original Causes of the Auspicious Signs of the Crown Prince, Volume 1 Taisho Tripitaka Volume 03, No. 0185, The Sutra of the Original Causes of the Auspicious Signs of the Crown Prince The Sutra of the Original Causes of the Auspicious Signs of the Crown Prince, Volume 2 Translated by Upasaka Zhi Qian of the Yuezhi Kingdom of Wu 'The Bodhisattva's pure practice over countless kalpas, reaching great compassion, the path naturally established, with the power of forbearance subduing demons, the demon soldiers scattered, the state of meditation remained as before. Without intellectual consideration, without thoughts of sorrow or joy, on the first night of this day, he attained the first supernatural power, knowing his past lives, the experiences of his spirit over countless kalpas, the transformations of his bodies, countless and immeasurable, all of which he knew. By the second night, he attained the second supernatural power, fully knowing the thoughts in the minds of all beings, their good and evil, their blessings and misfortunes, and where they would go in life and death.'

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。至三夜時，得三術阇，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，履水行虛，身不陷墜；坐臥空中，如鳥飛翔；立能及天，手捫日月；欲身平立，至梵自在；眼能徹視，耳能洞聽，意悉預知，諸天、人、龍、鬼神、蚑行蠕動之類，身行口言心所慾念，悉見聞知。諸有貪淫無貪淫者，有瞋恚無瞋恚者，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，有念善無念善者，有一心無一心者，有解脫意無解脫意者，一切悉知。

「菩薩觀見天上、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，百千萬億無數世事，至於天地一劫崩壞空荒之時，一劫始成，人物興時，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

到了第三夜，他獲得了三明，漏盡煩惱，解脫了束縛，他自己知道自己過去長期修習的四神足念：精進定、欲定、意定、戒定，獲得了變化之法。他能隨心所欲，不再需要思考，身體能夠飛行，能夠將一個身體分化成百個、千個，乃至億萬無數個，然後又複合為一個；他能夠穿透地面，石壁都無法阻擋，從一個地方出現，俯衝、沒入、仰出，就像水波一樣；他能夠從身體中放出水火，在水上行走，在空中行走，身體不會陷落；他能夠坐在或躺在空中，像鳥一樣飛翔；站立時能夠到達天空，手能觸控到日月；他想要身體平立，就能到達梵天自在；眼睛能夠透視，耳朵能夠洞聽，意念能夠預知一切，諸天、人、龍、鬼神、蚑行蠕動之類，他們的身行、口言、心中所想，他都能看見、聽見、知道。所有有貪慾和沒有貪慾的人，有嗔恚和沒有嗔恚的人，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，有念善和沒有念善的人，有一心和沒有一心的人，有解脫意和沒有解脫意的人，他都完全知曉。 菩薩觀察到天上、人間、地獄、畜生、鬼神五道，前世的父母兄弟妻子，內外姓氏，一一都能分辨清楚；一世、十世、百千萬億無數世的事情，乃至天地一劫崩壞空荒之時，一劫開始形成，人物興起之時，他能知道十劫、百劫，乃至千萬億無數劫中，內外姓氏，衣食苦樂，壽命長短，死後生到哪裡，輾轉所去之處。從最開始，他所經歷的每一次身體變化，生長、衰老、死亡，形貌美醜，賢能愚笨，苦樂，一切三界，他都能分別知曉。

By the third night, he attained the three knowledges, the exhaustion of outflows, and the release from bonds. He knew for himself that he had long practiced the four bases of spiritual power: the concentration of zeal, the concentration of aspiration, the concentration of mind, and the concentration of investigation, and he obtained the power of transformation. He could do as he wished, no longer needing to think. His body could fly, he could divide one body into hundreds, thousands, even billions of countless bodies, and then recombine them into one. He could penetrate the ground, and stone walls could not stop him. He could appear from one place, dive down, submerge, and emerge, like a wave in the water. He could emit water and fire from his body, walk on water, and walk in the air without falling. He could sit or lie in the air, flying like a bird. Standing, he could reach the sky, and his hand could touch the sun and moon. If he wished to stand upright, he could reach the Brahma realm. His eyes could see through everything, his ears could hear everything, and his mind could foresee everything. He could see, hear, and know the actions, words, and thoughts of all beings, including gods, humans, dragons, ghosts, and all crawling creatures. He knew all those with and without greed, with and without anger, with and without delusion, with and without desire, with and without great aspirations, with and without inner and outer practices, with and without good thoughts, with and without one-pointedness of mind, and with and without the intention of liberation. The Bodhisattva observed the five realms of existence: the heavens, the human realm, hell, the animal realm, and the realm of ghosts. He could distinguish his parents, siblings, and spouses from past lives, as well as their inner and outer family names. He could know the events of one life, ten lives, hundreds of thousands of millions of countless lives, even the time when the world was destroyed and empty, and the time when a new world began to form and beings arose. He could know the inner and outer family names, food, clothing, suffering, joy, lifespan, death, and rebirth of beings in ten kalpas, a hundred kalpas, or even millions of countless kalpas. From the very beginning, he could know every change of body he had experienced, birth, aging, death, appearance, beauty, ugliness, wisdom, foolishness, suffering, and joy, and he could distinguish all of the three realms.

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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，知諸眾生，或五陰自蔽：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，則眾苦滅矣。譬如無薪亦復無火，是謂無為度世之道。

「菩薩自知，已棄惡本，無淫怒癡，生死已除，種根已斷，無餘栽蘗，所作已成，智慧已了。明星出時，廓然大悟，得無上正真之道，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、無忘志，四、無不靜意，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、覽眾身行化以始所知，十七、覽眾言行化以始所知，十八、覽眾意行化以始所知。是為佛十八不共之法

現代漢語譯本：看見人的魂神，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，有的升入天上，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。知道眾生，有的被五陰所矇蔽：一是色相，二是感受，三是思想，四是行為，五是意識；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；被愛慾所牽引，或者貪戀錢財美色，渴望安樂，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，都能奉行八正道，那麼一切痛苦就會消滅。譬如沒有柴火也就沒有火焰一樣，這就是無為度世的道理。 菩薩自己知道，已經拋棄了罪惡的根源，沒有淫慾、憤怒、愚癡，生死輪迴已經消除，煩惱的根源已經斷絕，沒有剩餘的萌芽，所應該做的已經完成，智慧已經圓滿。當啟明星出現的時候，豁然大悟，證得無上正真的道，成為最正覺的佛。獲得佛的十八種功德，有十種神力、四種無所畏懼。佛的十八種功德是指從成佛到涅槃：一、沒有失誤的教導，二、沒有空虛的言辭，三、沒有忘記的志向，四、沒有不平靜的心意，五、沒有雜亂的思緒，六、沒有不反省的觀察，七、志向慾望沒有減少，八、精進努力沒有減少，九、禪定心意沒有減少，十、智慧沒有減少，十一、解脫沒有減少，十二、度化眾生的知見沒有減少，十三、過去世的事情全部知曉，十四、未來世的事情全部知曉，十五、現在世的事情全部知曉，十六、觀察眾生的身行來教化，從而瞭解他們的根性，十七、觀察眾生的言行來教化，從而瞭解他們的根性，十八、觀察眾生的意行來教化，從而瞭解他們的根性。這就是佛的十八種不共之法。

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 and spirits, some ascend to the heavens, and some are reborn as humans. Some are born into wealthy and noble families, while others are born into humble and impoverished families. They know that sentient beings are obscured by the five aggregates: first, form; second, sensation; 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 smells, the tongue craves tastes, and the body craves smooth and soft touches. They are drawn by love and desire, or they crave wealth and beauty, longing for comfort and pleasure. 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 as small as a hair, and practice the Eightfold Path, then all suffering will cease. Just as there is no fire without fuel, this is the path of non-action to transcend the world. The Bodhisattva knows that they have already abandoned the roots of evil, are free from lust, anger, and ignorance. The cycle of birth and death has been eliminated, the roots of affliction have been severed, with no remaining sprouts. What needed to be done has been accomplished, and wisdom has been perfected. When the morning star appears, they have a sudden awakening, attaining the unsurpassed, true path, becoming the most perfectly enlightened Buddha. They obtain the eighteen qualities of a Buddha, possessing ten powers and four fearlessnesses. The eighteen qualities of a Buddha, from the time of enlightenment to nirvana, are: first, no mistaken teachings; second, no empty words; third, no forgotten aspirations; fourth, no unpeaceful mind; fifth, no confused thoughts; sixth, no unreflective observations; seventh, no diminishing of aspirations; eighth, no diminishing of diligence; ninth, no diminishing of concentration; tenth, no diminishing of wisdom; eleventh, no diminishing of liberation; twelfth, no diminishing of the knowledge of liberating others; thirteenth, complete knowledge of past events; fourteenth, complete knowledge of future events; fifteenth, complete knowledge of present events; sixteenth, observing the actions of beings to teach them, thereby understanding their nature; seventeenth, observing the words of beings to teach them, thereby understanding their nature; eighteenth, observing the thoughts of beings to teach them, thereby understanding their nature. These are the eighteen unique qualities of a Buddha.

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「十神力者，佛悉知見深微隱遠是處非處，明審如有，一力也；佛悉明知來今往古所造行地所受報應，二力也；佛悉分別天人眾生彼彼異念，三力也；佛悉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，知縛解要在所宜行，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，愚惑相言：『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；佛漏已盡悉知，愚惑相言：『佛漏未盡。』至於梵摩眾聖，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。』至於梵摩眾聖，莫能論毀佛之正經故，獨步不懼，三無畏也；佛現道義，言真而要，能度苦厄，愚惑相言：『佛不能度苦。』至於梵摩眾聖，莫能論佛正道故，周行不懼，四無畏也。

「佛得定意，一切知見，坐自念言：『是實微妙，難知難明，甚難得也

現代漢語譯本 『十種神力是指，佛完全知曉並洞察深奧微妙、隱晦難明的道理，明辨是非，如同親見，這是第一種神力；佛完全明瞭過去、現在、未來所造的業行以及所受的果報，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；佛完全知曉眾生各種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，消除各種煩惱和爭端，這是第六種神力；佛知曉慾望的束縛，知曉解脫束縛的關鍵在於適宜的修行，這是第七種神力；佛的智慧如大海般深廣，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，能看見眾生的死亡和轉生，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，不再有任何執著，神智真實而明銳，自己知曉並證悟，通達道行，能做該做的事，不再有生死輪迴，其智慧明晰審慎，這就是佛的十種神力。 『四無所畏是指：佛的神智正覺，無所不知，如果有人愚昧迷惑地說：『佛並非完全知曉。』即使是梵天、摩眾聖，都不能辯駁佛的智慧，所以佛能獨步無畏，這是第一無畏；佛的煩惱已經斷盡，完全知曉，如果有人愚昧迷惑地說：『佛的煩惱並未斷盡。』即使是梵天、摩眾聖，都不能辯駁佛的意志，所以佛能獨步無畏，這是第二無畏；佛所說的經典戒律天下都在誦習，如果有人愚昧迷惑地說：『佛的經典可以被阻止。』即使是梵天、摩眾聖，都不能辯駁佛的正經，所以佛能獨步無畏，這是第三無畏；佛展現的道義，言辭真實而精要，能度脫苦難，如果有人愚昧迷惑地說：『佛不能度脫苦難。』即使是梵天、摩眾聖，都不能辯駁佛的正道，所以佛能周行無畏，這是第四無畏。 『佛獲得禪定，一切知見，坐著自言自語：『這是真實微妙的，難以知曉，難以明瞭，非常難以獲得啊！』

English version 'The ten powers of the Buddha are: the Buddha fully knows and sees the profound, subtle, hidden, and distant truths, clearly distinguishing right from wrong as if witnessing it directly, this is the first power; the Buddha fully understands the past, present, and future actions and their corresponding karmic retributions, this is the second power; the Buddha can fully discern the different thoughts of gods, humans, and all beings, this is the third power; the Buddha fully knows the various languages of beings and the languages used to liberate the world, this is the fourth power; the Buddha fully understands the myriad and immeasurable states of the world, this is the fifth power; the Buddha can manifest the practice of meditation and liberation, eliminating all afflictions and disputes, this is the sixth power; the Buddha knows the bondage of desire, and knows that the key to liberation lies in appropriate practice, this is the seventh power; the Buddha's wisdom is as vast as the ocean, skilled in speech, and can recall all past lives, this is the eighth power; the Buddha's divine eye is pure, able to see the death and rebirth of beings, and the karmic retribution of good and evil, which follows their actions, this is the ninth power; the Buddha's afflictions have been completely extinguished, with no more attachments, the divine wisdom is true and sharp, self-knowing and self-realized, understanding the path, able to do what needs to be done, with no more cycles of birth and death, the wisdom is clear and discerning, these are the ten powers of the Buddha.' 'The four fearlessnesses are: the Buddha's divine wisdom is perfectly enlightened, knowing all, if someone foolishly says: 'The Buddha does not know everything.' Even Brahma and all the saints cannot refute the Buddha's wisdom, therefore the Buddha can walk fearlessly, this is the first fearlessness; the Buddha's afflictions have been completely extinguished, knowing all, if someone foolishly says: 'The Buddha's afflictions have not been extinguished.' Even Brahma and all the saints cannot refute the Buddha's will, therefore the Buddha can walk fearlessly, this is the second fearlessness; the scriptures and precepts spoken by the Buddha are recited throughout the world, if someone foolishly says: 'The Buddha's scriptures can be stopped.' Even Brahma and all the saints cannot refute the Buddha's true scriptures, therefore the Buddha can walk fearlessly, this is the third fearlessness; the Buddha manifests the path of truth, the words are true and essential, able to liberate from suffering, if someone foolishly says: 'The Buddha cannot liberate from suffering.' Even Brahma and all the saints cannot refute the Buddha's true path, therefore the Buddha can walk fearlessly, this is the fourth fearlessness.' 'The Buddha attained meditative concentration, knowing and seeing all, sitting and thinking to himself: 'This is truly subtle and wonderful, difficult to know, difficult to understand, and extremely difficult to attain!'

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。高而無上，廣不可極；淵而無下，深不可測；大包天地，細入無間。昔定光佛時，別我為佛，名釋迦文。今果得之。從無數劫，勤苦所求，適今得耳。自念宿命，諸所施為，慈孝仁義，禮敬誠信，中正守善，虛心學聖，柔弱凈意，行六度無極，佈施持戒，忍辱精進，一心智慧。習四等心，慈悲喜護；養育眾生，如視赤子；承事諸佛，積德無量；累劫勤苦，不望其功，今悉自得。』喜自說曰：

「今覺佛極尊，　　棄淫凈無漏， 　一切能將導，　　從者必歡預。 　夫福之報快，　　妙愿皆得成， 　愍疾得上寂，　　吾將逝泥洹。

「佛初得道，自知食少身體虛輕，徐起入水洗浴，畢欲上岸，天按樹枝，得攀而出，旋往樹下。有五百青雀，飛來繞佛，三匝而去。復有長者女，始嫁有愿生子男者，當作百味之糜，祠山樹神。後生得男，喜即作糜，盛以金缽，其女瀉糜，釜杓不污；女益珍敬，即與數女，俱入山中，望見好樹，即遣婢先往掃除；婢到見佛，不知何神，還報女言：『有神在樹下坐。』女令婢戴百味之糜置頭上前，長跪上食並金缽。佛言：『汝等能有善意，必以現世得福見諦。』眾女遙拜而退，佛便食糜已，念先三佛初得道時，皆有獻百味之食並上金缽如此器者，今皆在文鄰龍所

現代漢語譯本：『至高無上，廣闊無邊；深不可測，沒有底線；包容天地，細微之處無所不入。過去在定光佛時期，他為我授記成佛，名為釋迦文。如今我終於證得了佛果。從無數劫以來，我勤苦修行所追求的，今天終於得到了。我回憶起宿世的種種作為，慈愛孝順，仁義禮敬，誠信正直，堅守善良，虛心向聖賢學習，心性柔和清凈，奉行六度波羅蜜，佈施、持戒、忍辱、精進、一心智慧。修習四無量心，慈悲喜捨；養育眾生，如同看待自己的孩子；侍奉諸佛，積累無量功德；累劫勤苦，不求回報，如今都得到了回報。』他歡喜地自言自語道： 『如今我覺悟到佛的至高尊貴，捨棄淫慾，清凈無漏，一切眾生都能被我引導，跟隨我的人必定歡喜快樂。福報來得如此之快，美好的願望都能實現，我憐憫眾生的疾苦，證得寂滅的境界，我將要進入涅槃。』 『佛陀初成道時，自知因食少而身體虛弱，便緩緩起身入水沐浴，沐浴完畢想要上岸時，天神按住樹枝，佛陀得以攀援而出，隨後回到樹下。有五百隻青雀飛來圍繞佛陀三圈后離去。又有一位長者的女兒，剛出嫁時曾發願要生男孩，便準備了百味米粥，祭祀山樹神。後來她生了一個男孩，非常高興，就做了米粥，盛在金缽里。她倒米粥時，鍋和勺子都沒有沾上污垢；她更加珍視敬畏，就和幾個女子一起進入山中，遠遠望見一棵好樹，就派婢女先去打掃；婢女到了那裡，看見佛陀，不知道是什麼神，就回去稟告女子說：『有神在樹下坐著。』女子讓婢女把百味米粥頂在頭上，走到佛陀面前，長跪獻上米粥和金缽。佛陀說：『你們能有如此善意，必定會在現世得到福報，見到真理。』眾女子遙拜後退下，佛陀便吃了米粥，想到過去三佛初成道時，都有人獻上百味食物和金缽這樣的器皿，現在這些器皿都在文鄰龍那裡。』

English version: 'Supreme and unparalleled, vast and boundless; profound and bottomless, immeasurable in depth; encompassing heaven and earth, penetrating the smallest spaces. In the time of Dipankara Buddha, he prophesied my Buddhahood, naming me Shakyamuni. Now I have finally attained it. What I have diligently sought through countless kalpas, I have finally achieved today. Recalling my past lives, my actions of compassion, filial piety, benevolence, righteousness, respect, integrity, uprightness, adherence to goodness, humility in learning from the sages, gentleness, purity of mind, practicing the six paramitas, giving, keeping precepts, patience, diligence, single-minded wisdom. Cultivating the four immeasurables, loving-kindness, compassion, joy, and equanimity; nurturing all beings as if they were my own children; serving all Buddhas, accumulating immeasurable merit; through countless kalpas of diligent practice, without seeking reward, now all has been attained.' He joyfully said to himself: 'Now I realize the supreme nobility of the Buddha, having abandoned lust, pure and without outflows, I can guide all beings, those who follow me will surely rejoice. The rewards of merit come so quickly, all my wonderful wishes are fulfilled, I pity the suffering of beings, attaining the state of tranquility, I shall enter Nirvana.' 'When the Buddha first attained enlightenment, he knew that his body was weak from lack of food, so he slowly rose and went into the water to bathe. After bathing, as he was about to go ashore, a deity held down a tree branch, allowing the Buddha to climb out, and then he returned to the tree. Five hundred blue jays flew around the Buddha three times and then left. There was also the daughter of an elder, who had vowed to have a son when she was first married, and had prepared a hundred flavors of porridge to offer to the mountain tree god. Later, she had a son, and was very happy, so she made porridge and put it in a golden bowl. When she poured the porridge, the pot and ladle were not stained; she became even more respectful and reverent, and went into the mountains with several women, and saw a good tree from afar, and sent a maid to sweep it first; the maid arrived and saw the Buddha, not knowing what deity he was, and returned to report to the woman, saying: 'There is a deity sitting under the tree.' The woman had the maid carry the hundred flavors of porridge on her head, and went before the Buddha, kneeling and offering the porridge and the golden bowl. The Buddha said: 'If you have such good intentions, you will surely receive blessings in this life and see the truth.' The women bowed from afar and retreated, and the Buddha ate the porridge, thinking that when the previous three Buddhas first attained enlightenment, they had all been offered a hundred flavors of food and a golden bowl like this, and now these bowls are all with the dragon Wenlin.'

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。佛即擲缽水中，自然逆流，上水七里，墮前三缽上，四器共累，相類如一。龍王歡喜，知復有佛。

「佛定意七日，不動不搖。樹神念：『佛新得道，快坐七日，未有獻食者，我當求人令飯佛。』時適有五百賈人，從山一面過，車牛皆躓不行。中有兩大人，一名提謂，二名波利，怖還與眾人俱詣樹神請福，神現光像言：『今世有佛，在此優留國界尼連禪水邊，未有獻食者。汝曹幸先能有善意，必獲大福。』賈人聞佛名，皆喜言：『佛必獨大尊，天神所敬，非凡品也。』即和麨蜜，俱詣樹下，稽首上佛。

「佛念先古諸佛哀受人施法皆持缽，不宜如余道人手受食也。時四天王，即遙知佛當用缽，如人屈申臂頃，俱到頞那山上；如意所念，石中自然出四缽，香凈潔無穢。四天王各取一缽，還共上佛：『愿哀賈人，令得大福。方有鐵缽，后弟子當用食。』佛念取一缽不快餘三意，便悉受四缽，累置左手中，右手按之，合成一缽，令四際現。佛受麨蜜，告諸賈人：『汝當歸命于佛，歸命於法，方有比丘眾，當預自歸。』即皆受教，各三自歸

現代漢語譯本：佛陀隨即把缽投入水中，缽自然逆流而上，向上游漂了七里，落在之前的三隻缽上，四個缽疊加在一起，看起來像一個一樣。龍王非常高興，知道又有佛出世了。 佛陀入定七日，不動不搖。樹神心想：『佛陀新近得道，已經靜坐七日，還沒有人供養食物，我應當找人來供養佛陀。』當時正好有五百個商人，從山的一面經過，他們的車和牛都停滯不前。其中有兩個領頭人，一個叫提謂，一個叫波利，他們害怕，就和眾人一起去樹神那裡祈求福佑。樹神顯現光像說：『現在世上有佛，在優留國境內的尼連禪水邊，還沒有人供養食物。你們如果能先有善意，必定會獲得大福。』商人們聽到佛的名字，都高興地說：『佛必定是至高無上的，連天神都尊敬，不是凡人。』他們立即和好麵粉和蜂蜜，一起到樹下，向佛陀叩頭獻上食物。 佛陀想到過去諸佛都是接受別人的佈施，用缽來盛食物，不應該像其他道人一樣用手接受食物。這時，四大天王，立刻知道佛陀將要用缽，就像人屈伸手臂的時間一樣，一起到了頞那山；他們心念所想，石頭中自然出現四個缽，香潔無穢。四大天王各自取一個缽，一起獻給佛陀：『希望您憐憫這些商人，讓他們得到大福。現在有鐵缽，以後弟子們可以用它來吃飯。』佛陀想到取一個缽會讓其他三個天王不高興，就全部接受了四個缽，把它們疊放在左手中，用右手按住，合成一個缽，讓四個邊緣顯現出來。佛陀接受了麵粉和蜂蜜，告訴商人們：『你們應當皈依佛，皈依法，等有了比丘僧團，應當自己皈依。』他們都接受了教誨，各自進行了三皈依。

English version: The Buddha then threw his bowl into the water, and it naturally flowed upstream, going seven miles upstream, and landed on top of the previous three bowls. The four bowls were stacked together, looking like one. The Dragon King was very happy, knowing that another Buddha had appeared. The Buddha entered meditation for seven days, without moving or shaking. The tree spirit thought: 'The Buddha has recently attained enlightenment, and has been sitting for seven days, but no one has offered him food. I should find someone to offer food to the Buddha.' At that time, there were five hundred merchants passing by on one side of the mountain, and their carts and oxen were all stuck. Among them were two leaders, one named Tiwei and the other named Boli. They were afraid, so they went with the others to the tree spirit to pray for blessings. The tree spirit manifested a light image and said: 'Now there is a Buddha in the country of Uruvela, by the Nilianchan River, and no one has offered him food. If you can have good intentions first, you will surely receive great blessings.' The merchants, upon hearing the name of the Buddha, were all happy and said: 'The Buddha must be the most supreme, respected even by the gods, not an ordinary person.' They immediately mixed flour and honey, and together went to the tree, bowed to the Buddha, and offered him food. The Buddha thought that the Buddhas of the past all accepted offerings using a bowl, and should not accept food by hand like other ascetics. At this time, the Four Heavenly Kings, knowing that the Buddha would use a bowl, arrived at Mount Anala in the time it takes for a person to extend and retract their arm; as they thought, four bowls naturally appeared from the stone, fragrant, clean, and without impurities. The Four Heavenly Kings each took a bowl and together offered them to the Buddha: 'We hope you will have compassion on these merchants and let them receive great blessings. Now there are iron bowls, and later disciples will use them to eat.' The Buddha thought that taking one bowl would displease the other three, so he accepted all four bowls, stacked them in his left hand, and pressed them with his right hand, combining them into one bowl, making the four edges visible. The Buddha accepted the flour and honey, and told the merchants: 'You should take refuge in the Buddha, take refuge in the Dharma, and when there is a community of monks, you should take refuge yourselves.' They all accepted the teachings and each took the Three Refuges.

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。佛起于異處食畢，咒愿賈人言：『今所佈施，欲使食者，得充氣力；當令施家，世世得愿，得色得力，得瞻得喜，安快無病，終保年壽；諸邪惡鬼，不得嬈近；以有善意，立德本固；諸善鬼神，常當擁護；開示道地，得利諧偶；不使迍蹇，無復艱患；人有正見，以信喜敬；潔凈不悔，施道德者；福德益大，所隨轉勝，吉無不利。日月五星，二十八宿，天神鬼王，常隨護助；四天大王，賞別善人，東提頭賴、南維睒文、西維樓勒、北拘均羅，當護汝等令不遭橫；能有慧意，研精學問，敬佛法眾，棄捐眾惡，不自放恣。現受吉祥，種福得福，行道得道，以先見佛一心承奉，當爲從是致第一福。現世獲祐，快解見諦，富樂長壽，自致泥洹。』

「時麨蜜冷，佛腹內風起，帝釋即知，應時到閻浮提界上，取藥果名呵梨勒，來白佛言：『是果香美可服，最除內風。』佛便食之，風即除去。起到文鄰瞽龍無提水邊，坐定七日，不喘不息；光照水中，龍目得開，自識如前，見三佛光明，目輒得視。龍王歡喜沐浴，名香栴檀蘇合出水；見佛相好光影如樹有華，前繞佛七匝，身離佛圍四十里；龍有七頭，羅覆佛上；欲以障蔽蚊虻寒暑，時雨七日，龍一心不饑不渴

現代漢語譯本：佛陀在別處用完餐后，向商人們祝願說：『今天你們的佈施，是爲了讓食用的人，能夠獲得充足的力氣；應當讓佈施的人家，世世代代都能如願，得到好的容貌和力量，得到瞻仰和喜悅，安樂快樂沒有疾病，最終能夠保全壽命；各種邪惡的鬼怪，不能夠靠近侵擾；因為有善良的意念，建立起堅固的德行根本；各種善良的鬼神，應當常常擁護；開示通往真理的道路，得到利益和和諧；不使遭遇困頓，不再有艱難的禍患；人們有正確的見解，以信心歡喜恭敬；清凈不後悔，佈施給有道德的人；福德會更加廣大，所跟隨的也會更加殊勝，吉祥沒有不利。日月五星，二十八星宿，天神鬼王，常常跟隨護佑；四大天王，分別獎賞善人，東方持國天王、南方增長天王、西方廣目天王、北方多聞天王，應當保護你們不遭受橫禍；能夠有智慧的意念，專心研究學問，尊敬佛法僧三寶，拋棄各種惡行，不放縱自己。現在就接受吉祥，種下福報得到福報，修行佛道得到佛道，因為先前見到佛陀一心承奉，應當因此獲得第一等的福報。現世獲得庇佑，快速地理解真諦，富裕快樂長壽，自己達到涅槃。』 當時麥粉和蜂蜜已經冷了，佛陀腹內生風，帝釋天立刻知道，及時來到閻浮提的邊界上，取來一種藥果名叫訶梨勒，來稟告佛陀說：『這種果子香甜美味可以服用，最能去除腹內風。』佛陀就吃了它，風立刻就消除了。佛陀起身來到文鄰瞽龍沒有水的地方，坐定七天，不喘氣不呼吸；光芒照在水中，龍的眼睛得以睜開，自己像以前一樣，看見三佛的光明，眼睛就能夠看見了。龍王歡喜地沐浴，用名貴的香料栴檀和蘇合香從水中出來；看見佛陀的相好光明如同樹木開花，在佛陀面前繞了七圈，身體離開佛陀周圍四十里；龍有七個頭，像羅網一樣覆蓋在佛陀的上方；想要用來遮蔽蚊蟲寒冷和暑熱，當時下了七天的雨，龍一心一意不饑不渴。

English version: After the Buddha finished eating at another place, he blessed the merchants, saying: 'Today, your offering is to enable those who eat to gain sufficient strength; it should enable the families who give to have their wishes fulfilled in every generation, to obtain good looks and strength, to be admired and joyful, to be peaceful and happy without illness, and ultimately to preserve their lifespan; all evil ghosts should not be able to approach and disturb; because of having good intentions, establishing a firm foundation of virtue; all good ghosts and gods should always protect; reveal the path to truth, obtain benefits and harmony; not to encounter difficulties, and no longer have difficult misfortunes; people have correct views, with faith, joy, and respect; pure and without regret, giving to those with virtue; blessings will be even greater, and what follows will be even more excellent, auspicious without disadvantage. The sun, moon, five planets, twenty-eight constellations, heavenly gods and ghost kings, always follow and protect; the four great heavenly kings, separately reward good people, the Eastern Dhritarashtra, the Southern Virudhaka, the Western Virupaksha, and the Northern Vaishravana, should protect you from suffering unexpected disasters; be able to have wise intentions, concentrate on studying knowledge, respect the Buddha, Dharma, and Sangha, abandon all evil deeds, and not indulge yourselves. Now receive auspiciousness, plant blessings and receive blessings, practice the path and attain the path, because of previously seeing the Buddha and wholeheartedly serving, you should therefore obtain the first-class blessing. In this life, receive protection, quickly understand the truth, be rich, happy, and long-lived, and reach Nirvana by yourselves.' At that time, the barley flour and honey had become cold, and wind arose in the Buddha's abdomen. Indra immediately knew and promptly came to the border of Jambudvipa, bringing a medicinal fruit called Haritaki, and reported to the Buddha, saying: 'This fruit is fragrant and delicious and can be eaten, and it is most effective in removing internal wind.' The Buddha then ate it, and the wind was immediately removed. The Buddha got up and went to the place where the blind dragon Wenlin had no water, and sat for seven days, without breathing or exhaling; the light shone in the water, and the dragon's eyes were opened, and he recognized himself as before, seeing the light of the three Buddhas, and his eyes were able to see. The dragon king joyfully bathed, and came out of the water with precious fragrances of sandalwood and styrax; seeing the Buddha's auspicious light like flowers on a tree, he circled the Buddha seven times, his body forty miles away from the Buddha; the dragon had seven heads, covering the Buddha like a net; wanting to use it to shield from mosquitoes, cold, and heat, it rained for seven days, and the dragon was single-minded, neither hungry nor thirsty.

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。七日雨止，佛悟，龍化作年少道人，著好服飾，稽首問佛：『佛得無寒、得無熱、得無為蚊虻所嬈近耶？』

「佛時答言：

「『久得在屏處，　　思道其福快； 　　昔所愿欲聞，　　今以悉知快； 　　不為彼所嬈，　　能安眾生快； 　　度世三毒滅，　　得佛泥洹快； 　　生世得睹佛，　　聞受經法快； 　　得與辟支佛，　　真人會亦快； 　　不與愚從事，　　得離惡人快； 　　有黠別真偽，　　知信正道快。』

「佛告龍王：『汝當復自歸於佛，自歸於法，自歸於比丘僧。』即受三自歸。諸畜生中，是龍為先見佛。佛以神足，移坐石室，自念本願，欲度眾生。思惟：『生死本從十二因緣法起，法起故便有生死；若法滅者生死乃盡。作是故自得是，不作是是便息。一切眾生，意為精神，窈窈冥冥，恍忽無形，自起識想，隨行受身；身無常主，神無常形，神心變化，躁濁難清；自生自滅，未曾休息；一念去，一念來；若水中泡，一滴滅一復興；至於三界欲、色、無色，九神所止皆繫於識，不得免苦；昧昧然不自覺，故謂之癡，莫知要道。夫道至妙，虛寂無念，不可以凡世間意知。世間道術九十六種，各信所事，孰知其惑？皆樂生求安，貪慾嗜味，好於聲色，故不能樂佛道

現代漢語譯本：七天雨停后，佛陀開悟了。龍化作一個年輕的道人，穿著華麗的服飾，向佛陀叩首問道：『佛陀您沒有感到寒冷吧？沒有感到炎熱吧？沒有被蚊蟲叮咬騷擾吧？』 佛陀當時回答說： 『長久地待在安靜的地方，思考佛道，那真是快樂； 過去所希望聽聞的道理，現在都已完全明白，真是快樂； 不被那些煩惱所困擾，能夠使眾生安寧，真是快樂； 度過世間的貪嗔癡三毒，證得佛的涅槃，真是快樂； 今生能夠見到佛陀，聽聞並接受佛法，真是快樂； 能夠與辟支佛、真人相會，真是快樂； 不與愚蠢的人共事，能夠遠離惡人，真是快樂； 有智慧能夠分辨真假，知道並相信正道，真是快樂。』 佛陀告訴龍王：『你應該再次皈依佛，皈依法，皈依僧。』龍王隨即接受了三皈依。在所有畜生中，這條龍是第一個見到佛的。佛陀用神通力，將座位移到石室中，自己思念著本來的願望，想要度化眾生。他思索道：『生死的根本是從十二因緣法產生的，因為有法產生，所以才有生死；如果法滅盡，生死也就終結了。這樣做了就會有這樣的結果，不這樣做結果就會停止。一切眾生，以意念為精神，幽深昏暗，恍惚無形，自己產生意識和想法，隨著行為接受身體；身體沒有常住的主人，精神沒有固定的形態，精神和心念變化無常，躁動渾濁難以清凈；自己產生自己滅亡，從未停止；一個念頭過去，一個念頭又來；就像水中的氣泡，一個破滅一個又興起；至於三界欲界、色界、無色界，九種精神所停留的地方都受意識的束縛，不能免除痛苦；昏昧無知而不自覺，所以稱之為癡，不知道根本的道理。佛道至高至妙，虛無寂靜沒有念頭，不能用凡世間的意念去理解。世間的道術有九十六種，各自相信自己所從事的，誰知道其中的迷惑呢？他們都貪圖生存，追求安樂，貪戀慾望和美味，喜歡聲色，所以不能樂於佛道。』

English version: After seven days of rain, the Buddha attained enlightenment. The dragon transformed into a young Taoist, dressed in fine attire, and bowed to the Buddha, asking: 'Buddha, are you not cold? Are you not hot? Are you not bothered by mosquitoes and insects?' The Buddha then replied: 'It is joyful to have long been in a secluded place, contemplating the path; It is joyful that what I wished to hear in the past, I now fully understand; It is joyful not to be troubled by those afflictions, and to be able to bring peace to all beings; It is joyful to transcend the three poisons of greed, anger, and delusion, and to attain the Buddha's Nirvana; It is joyful to be able to see the Buddha in this life, and to hear and receive the Dharma; It is joyful to be able to meet with Pratyekabuddhas and true sages; It is joyful not to associate with foolish people, and to be able to stay away from evil people; It is joyful to have the wisdom to distinguish truth from falsehood, and to know and believe in the right path.' The Buddha told the Dragon King: 'You should once again take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha.' The Dragon King then accepted the Three Refuges. Among all animals, this dragon was the first to see the Buddha. The Buddha, using his supernatural powers, moved his seat to a stone chamber, and contemplated his original vow to liberate all beings. He pondered: 'The root of birth and death arises from the twelve links of dependent origination; because there is arising, there is birth and death; if the arising ceases, then birth and death will end. Doing this will lead to this result, not doing this will stop the result. All beings, with their minds as their spirit, are deep and dark, vague and formless, they themselves generate consciousness and thoughts, and according to their actions, they receive a body; the body has no permanent master, the spirit has no fixed form, the spirit and mind are constantly changing, restless and turbid, difficult to purify; they arise and perish by themselves, never ceasing; one thought passes, another thought comes; like bubbles in water, one bursts and another arises; as for the three realms of desire, form, and formlessness, the nine spirits are all bound by consciousness, unable to escape suffering; they are ignorant and unaware, therefore they are called foolish, not knowing the essential path. The Buddha's path is supreme and wondrous, empty and silent without thought, it cannot be understood by the ordinary worldly mind. There are ninety-six kinds of worldly paths, each believing in what they practice, who knows their delusions? They all crave life and seek comfort, they are greedy for desires and flavors, they are fond of sounds and sights, therefore they cannot delight in the Buddha's path.'

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。佛道清凈，空無所有；凡計身萬物不可得常有，設當爲說，天下皆苦；空無所有，誰能信者？枯苦我耳。』意欲默然，不為世間說法，便入定意。

「佛放眉中光，上照七天。梵天知佛欲取泥洹，悲念：『三界皆為長衰，終不得知度世之法，死即當復墮三惡道，何時當脫？天下久遠乃有佛耳，佛難得見若優曇華，今我當爲天人請命求哀于佛，令止說經。』即語帝釋，將天樂般遮伎下到石室。佛方定意覺，般遮彈琴而歌。其辭曰：

「『聽我歌十力，　　棄蓋寂定禪； 　　光徹照七天，　　德香逾栴檀。 　　上帝神妙來，　　嘆仰欲見尊； 　　梵釋赍敬意，　　稽首欲受聞。 　　佛所本行愿，　　精進百劫勤； 　　四等大布施，　　十方受弘恩。 　　持戒凈無垢，　　慈軟護眾生； 　　勇決入禪智，　　大悲敷度經。 　　苦行積無數，　　功勛成於今； 　　戒忍定慧力，　　動地魔已擒。 　　德普蓋天地，　　神智過靈聖； 　　相好特無比，　　八聲震十方。 　　志高於須彌，　　清妙莫能論； 　　永離淫怒癡，　　無復老死患。 　　唯哀從定覺，　　愍傷諸天人； 　　為開法寶藏，　　敷惠甘露珍

現代漢語譯本：佛的教義清凈無染，一切皆空無所有；凡是執著于身體和萬物的，都無法得到永恒的存在，如果我這樣宣說，世間都會感到痛苦；既然一切皆空無所有，又有誰會相信呢？這隻會讓我感到枯燥和痛苦。』他想要保持沉默，不為世人說法，便進入了禪定。 『這時，佛陀眉間放出光芒，向上照耀到七重天。梵天知道佛陀想要進入涅槃，感到悲傷：『三界眾生都將經歷生老病死，最終無法得知解脫世間苦難的方法，死後又將墮入三惡道，何時才能脫離？世間經過漫長的時間才出現一位佛陀，佛陀的出現如同優曇花般稀有，現在我應當為天人和眾生向佛陀哀求，請他停止進入涅槃，宣說佛法。』於是他告訴帝釋天，帶著天樂般遮伎下到石室。佛陀剛從禪定中醒來，般遮伎便彈奏著琴並唱起了歌。歌詞是： 『聽我歌頌佛陀的十種力量，他捨棄了世俗的遮蔽，進入寂靜的禪定；他的光芒照耀七重天，他的德行芬芳勝過栴檀。上帝神妙地降臨，仰慕著想要見到佛陀；梵天和帝釋天帶著敬意，稽首想要聽聞佛法。佛陀本來的願望，是經過百劫的精進勤奮；他以四種平等心佈施，十方眾生都受到他的恩惠。他持戒清凈無垢，以慈悲柔軟的心保護眾生；他勇敢地進入禪定智慧，以大悲心宣說度化眾生的經典。 他積累了無數的苦行，功德在今天得以成就；他以戒、忍、定、慧的力量，降伏了動搖大地的魔王。他的德行普遍覆蓋天地，他的神智超越了靈聖；他的相貌美好無比，他的八種聲音震動十方。他的志向高於須彌山，他的清凈微妙無法言說；他永遠脫離了淫慾、嗔怒、愚癡，不再有衰老和死亡的憂患。只希望佛陀從禪定中醒來，憐憫傷痛的天人和眾生；為他們開啟佛法的寶藏，施予甘露般的珍寶。』

English version: 'The Buddha's teachings are pure and undefiled, all is empty and without substance; all who cling to the body and things cannot attain permanence, if I were to proclaim this, the world would suffer; since all is empty and without substance, who would believe it? It would only be tedious and painful to me.' He desired to remain silent, not to preach to the world, and entered into meditation. 'Then, the Buddha emitted light from between his eyebrows, shining upwards to the seven heavens. Brahma, knowing that the Buddha wished to enter Nirvana, felt sorrow: 'The beings of the three realms will all experience birth, old age, sickness, and death, and will ultimately not know the way to escape the suffering of the world, and after death they will fall into the three evil paths, when will they be able to escape? It is only after a long time that a Buddha appears in the world, the appearance of a Buddha is as rare as the Udumbara flower, now I should plead with the Buddha on behalf of the gods and beings, asking him to stop entering Nirvana and to preach the Dharma.' So he told Indra, and brought the heavenly musician Pancasikha down to the stone chamber. The Buddha had just awakened from meditation, and Pancasikha played the lute and sang a song. The lyrics were: 'Hear my song of the Buddha's ten powers, he has abandoned the veils of the world and entered into silent meditation; his light shines upon the seven heavens, his virtue is more fragrant than sandalwood. The divine Lord has come miraculously, admiring and desiring to see the Buddha; Brahma and Indra come with reverence, bowing their heads to hear the Dharma. The Buddha's original vow was to diligently strive for hundreds of kalpas; he gives with four equal minds, and all beings in the ten directions receive his grace. He keeps the precepts pure and undefiled, protecting beings with a compassionate and gentle heart; he bravely enters into the wisdom of meditation, and with great compassion proclaims the scriptures that liberate beings. He has accumulated countless ascetic practices, and his merits are accomplished today; with the power of precepts, patience, meditation, and wisdom, he has subdued the demon who shakes the earth. His virtue universally covers heaven and earth, his divine wisdom surpasses the spiritual sages; his appearance is incomparably beautiful, his eight voices shake the ten directions. His aspiration is higher than Mount Sumeru, his purity and subtlety cannot be described; he has forever escaped lust, anger, and ignorance, and no longer has the worries of old age and death. I only hope that the Buddha will awaken from meditation, and have compassion for the suffering gods and beings; to open the treasure of the Dharma for them, and bestow the precious nectar.'

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。 　　令從憂畏解，　　危厄得以安； 　　迷惑見正道，　　邪疑睹真言。 　　一切皆愿樂，　　欲聽受無厭； 　　當開無死法，　　垂化于無窮。』

「佛意悉知，便從定覺。梵天白佛言：『從久遠以來，適復見佛耳。諸天喜踴，欲聞佛法，當爲世間說經，愿莫般泥洹。眾生愚闇，無有慧眼，唯加慈導，令得解脫。諸天人中，多有賢善，好道易解，亦有精進，能受戒法。畏於地獄三惡道者，愿開法藏，為現甘露，受者必多。天下無佛時，我見余道人，具有三毒自意合作經典。人尚學其不至誠法，何況佛之清凈無淫怒癡？愿佛說法，使眾生得聞至誠之道。』

「佛言：『善哉，善哉！梵天！欲廣施安，救諸世間，撫利寧濟，樂使解脫。我念世間，貪愛嗜慾，墮生死苦，少能自覺本從十二因緣起，癡緣癡，行緣行，識緣識，名像緣名像，六入緣六入，更樂緣更樂，痛緣痛，愛緣愛，受緣受，有緣有，生緣生老死憂悲苦悶心惱；大患其有，精神從愛，轉受生死

現代漢語譯本：

『使人從憂愁恐懼中解脫，使危難得以平安；使迷惑的人見到正道，使邪惡疑惑的人看到真理。一切都希望快樂，想要聽受教誨而不知厭倦；應當開啟不死的法門，將教化流傳到無窮無盡。』 『佛陀的心意完全知曉，便從禪定中覺醒。梵天對佛陀說：『從很久遠以來，才又見到佛陀。諸天都歡喜雀躍，想要聽聞佛法，應當為世間宣說經典，希望不要進入涅槃。眾生愚昧昏暗，沒有智慧的眼睛，只希望您加以慈悲引導，使他們得以解脫。諸天人中，有很多賢良善良的人，愛好佛道容易理解，也有精進的人，能夠接受戒律。畏懼地獄三惡道的人，希望您開啟法藏，為他們展現甘露，接受的人必定很多。天下沒有佛陀的時候，我看到其他道人，具有貪嗔癡三毒，按照自己的意思編造經典。人們尚且學習他們不真誠的法，何況是佛陀清凈沒有淫慾、嗔怒、愚癡的教誨呢？希望佛陀說法，使眾生能夠聽聞真誠的道。』 『佛陀說：『好啊，好啊！梵天！你想要廣施安樂，救濟世間，撫慰利益，使他們安寧，樂於解脫。我想到世間，貪愛嗜慾，墮入生死痛苦，很少有人能夠自覺地認識到根本是從十二因緣產生的，無明緣無明，行緣行，識緣識，名色緣名色，六入緣六入，觸緣觸，受緣受，愛緣愛，取緣取，有緣有，生緣生老死憂悲苦惱；大患在於此，精神從愛慾出發，輾轉承受生死。』

English version:

'May they be released from worry and fear, may dangers be pacified; may the confused see the right path, may the wicked and doubtful behold the truth. May all desire joy, may they wish to hear and receive without weariness; the deathless Dharma should be opened, and the teachings spread to infinity.' 'The Buddha's mind was fully understood, and he awoke from his meditation. Brahma said to the Buddha: 'It has been a long time since we last saw the Buddha. The gods are joyful and eager to hear the Dharma, you should preach the scriptures to the world, and we hope you will not enter Nirvana. Sentient beings are foolish and ignorant, without the eyes of wisdom, we only hope you will guide them with compassion, so that they may be liberated. Among the gods and humans, there are many virtuous and kind people, who love the Buddha's path and are easy to understand, and there are also diligent people who can accept the precepts. Those who fear the three evil paths of hell, we hope you will open the Dharma treasury, and show them the nectar, and many will accept it. When there is no Buddha in the world, I see other Taoists, who have the three poisons of greed, anger, and ignorance, and create scriptures according to their own ideas. People still learn their insincere teachings, how much more should they learn the Buddha's pure teachings without lust, anger, and ignorance? We hope the Buddha will preach the Dharma, so that sentient beings can hear the sincere path.' 'The Buddha said: 'Excellent, excellent! Brahma! You wish to widely bestow peace and joy, save the world, comfort and benefit them, and make them happy to be liberated. I think of the world, with its greed and desires, falling into the suffering of birth and death, few are able to consciously realize that the root cause arises from the twelve links of dependent origination, ignorance conditions ignorance, volitional actions condition volitional actions, consciousness conditions consciousness, name and form condition name and form, the six sense bases condition the six sense bases, contact conditions contact, feeling conditions feeling, craving conditions craving, grasping conditions grasping, becoming conditions becoming, birth conditions old age, death, sorrow, lamentation, pain, grief, and despair; the great affliction lies in this, the spirit starts from desire, and transmigrates through birth and death.'

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。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，識滅則名像滅，名像滅則六入滅，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，生滅則老死憂悲苦悶心惱大患皆盡；是謂得道。唯佛覺此，微妙難明。夫此清凈無愚癡想，不可以世間凡夫意知。天下道術，九十六種，各有所事，或事天地日月五星，或事水火鬼神龍神，皆樂生求安，貪慾嗜味，好於聲色，故不能樂佛道，不聞佛經，不知要法。凡人意異，計身萬物謂可常有，設當爲說，目之所見，萬物無常，有身皆苦，身為非身，空無所有，親戚家屬，悉非人所。正言似反，誰能信者？吾為枯苦，不如取泥洹，故欲不言耳。』

「梵天覆曰：

「『從無數劫人在世間生死，　　唯佛經難得聞， 　　從佛在世能度極者，　　今以得愿人中難有， 　　尊極無佛比，　　是故稽首禮。 　　世間縛著為久在冥，　　今十力興神智無量， 　　當開法藏施慧光明，　　照諸天人令得開解， 　　佛能度一切，　　是故愿自歸。 　　從本發意誓為苦人，　　勞謙積德行愿已成， 　　無明老死長衰可悲，　　當施法藥救諸病痛， 　　慈哀無過佛，　　是故稽首請

現代漢語譯本：想要得道的人，應當斷絕貪愛，滅除情慾，做到無為無起。這樣，愚癡就會滅除；愚癡滅除，行為就會滅除；行為滅除，意識就會滅除；意識滅除，名相就會滅除；名相滅除，六根（眼、耳、鼻、舌、身、意）的感受就會滅除；六根感受滅除，接觸就會滅除；接觸滅除，感覺就會滅除；感覺滅除，愛慾就會滅除；愛慾滅除，領受就會滅除；領受滅除，存在就會滅除；存在滅除，出生就會滅除；出生滅除，衰老、死亡、憂愁、悲傷、痛苦、煩惱、心神困擾等大患都會全部消失。這就是所謂的得道。只有佛才能覺悟到這一點，它是如此微妙而難以理解。這種清凈無愚癡的境界，不是世俗凡夫的意念所能理解的。天下的道術有九十六種，各有其所追求的目標，有的崇拜天地日月五星，有的崇拜水火鬼神龍神，他們都貪戀生存，追求安逸，貪圖慾望和美味，喜歡聲色享樂，所以不能樂於佛道，不聽佛經，不知道佛法的要義。凡人的想法各不相同，他們認為身體和萬物都是永恒存在的。如果告訴他們，眼睛所見的一切都是無常的，有身體就必然有痛苦，身體並非真實的身體，而是空無所有的，親戚家人也都不是真正屬於自己的。這些正面的道理聽起來卻像是反面的，有誰會相信呢？我感到枯燥和痛苦，不如進入涅槃，所以才不想說話。' 梵天又說：' '從無數劫以來，人在世間生死輪迴，佛經是難以聽聞的。從佛在世時能夠得度的人，到現在能夠如願的人也很少。佛是至高無上的，沒有人可以與之相比，所以我要頂禮膜拜。世間眾生被束縛在黑暗中已經很久了，現在佛陀以十力興起，神智無量，應當開啟法藏，施予智慧光明，照耀諸天和人類，使他們得到開悟和理解。佛能夠度化一切眾生，所以我願意歸依佛。從最初發愿時就立誓要為受苦的人服務，謙虛地積累功德，修行願力已經成就。無明、衰老和死亡是長久的悲哀，應當施予法藥，救治各種病痛。慈悲哀憫沒有超過佛的，所以我頂禮請求。'

English version: 'Those who wish to attain the Way should sever greed and love, extinguish desires, and achieve non-action and non-arising. Then, ignorance will be extinguished; with ignorance extinguished, actions will be extinguished; with actions extinguished, consciousness will be extinguished; with consciousness extinguished, name and form will be extinguished; with name and form extinguished, the six entrances (eyes, ears, nose, tongue, body, and mind) will be extinguished; with the six entrances extinguished, contact will be extinguished; with contact extinguished, feeling will be extinguished; with feeling extinguished, craving will be extinguished; with craving extinguished, reception will be extinguished; with reception extinguished, existence will be extinguished; with existence extinguished, birth will be extinguished; with birth extinguished, old age, death, sorrow, grief, pain, distress, and mental anguish, all great sufferings, will be completely eliminated. This is what is called attaining the Way. Only the Buddha can awaken to this, it is so subtle and difficult to understand. This state of purity without ignorance cannot be understood by the minds of ordinary worldly people. There are ninety-six kinds of doctrines in the world, each with its own pursuits. Some worship heaven, earth, sun, moon, and the five planets; some worship water, fire, ghosts, and dragon gods. They all crave life, seek comfort, are greedy for desires and flavors, and enjoy sounds and sights. Therefore, they cannot delight in the Buddha's Way, do not listen to the Buddha's teachings, and do not know the essential principles of the Dharma. Ordinary people's thoughts are different; they believe that the body and all things are permanent. If you tell them that everything seen by the eyes is impermanent, that having a body inevitably brings suffering, that the body is not a real body but is empty and without substance, and that relatives and family members do not truly belong to them, these true principles sound like the opposite, who would believe them? I feel weary and bitter, it is better to enter Nirvana, so I do not wish to speak.' 'Then Brahma spoke again:' 'From countless eons, people have been in the cycle of birth and death in the world, and it is difficult to hear the Buddha's teachings. From the time when the Buddha was in the world, those who could be liberated were very few, and now those who can fulfill their wishes are rare. The Buddha is supreme and incomparable, therefore I bow in reverence. The beings of the world have been bound in darkness for a long time. Now the Buddha arises with the ten powers, his divine wisdom is immeasurable. He should open the treasury of the Dharma and bestow the light of wisdom, illuminating the heavens and humanity, enabling them to attain enlightenment and understanding. The Buddha can liberate all beings, therefore I wish to take refuge in the Buddha. From the beginning of his aspiration, he vowed to serve those who suffer, humbly accumulating merit, and his practice of vows has been accomplished. Ignorance, old age, and death are long-lasting sorrows. He should administer the medicine of the Dharma to cure all kinds of illnesses. There is no compassion and pity greater than the Buddha's, therefore I bow and request.'

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。』

「佛已可梵天，念：『誰可先度者？昔者父王遣五人侍我，今在山中。』即複道還，五人見佛，自相謂言：『是人來者，慎莫與起也。』佛到，五人皆起，不覺作禮。時佛言：『卿等持心，何無牢固？屬言莫起，何以作禮？』五人不對，愿為弟子。佛即手摩其頭，以為沙門。還道樹下各坐思惟。佛又復念：『此間有優為迦葉——大明勇健，有好名字，國王吏民，皆共事之——與五百弟子，在尼連禪水邊。欲先開化令解，歡喜信樂佛法；爾乃餘人，當隨而學。』即往從之。迦葉見佛，即來起迎，贊言：『幸甚，大道人善來相見，訊息安不？』佛即答言：『無病第一利，知足第一富，善友第一厚，無為第一安。』

「迦葉曰：『有何敕使？』佛言：『欲報一事，儻不瞋恚，煩借火室，一宿之間。』曰：『不愛也。中有毒龍，恐相害耳。』佛言：『無苦。龍不害我。』重借至三。迦葉言：『然，大道人德高，能居中者大善。』佛即澡洗前入火室，持草布地，適坐須臾，毒龍瞋恚，身中出煙；佛亦現神，身中出煙。龍大忿怒，身皆火出；佛亦現神，身出火光。龍火佛光，於是俱盛，石室盡燃，其炎煙出，如失火狀

現代漢語譯本 『佛陀心想：『我已成佛，應該先度化誰呢？』他回憶道：『過去父王曾派五個人侍奉我，他們現在在山中。』於是佛陀返回，五人見到佛陀，互相說道：『這個人來了，我們千萬不要起身迎接。』佛陀到達后，五人都不由自主地站起來，向佛陀行禮。這時佛陀說：『你們的心志為何如此不堅定？剛才還說不要起身，為何又行禮？』五人無言以對，請求成為佛陀的弟子。佛陀便用手撫摸他們的頭頂，讓他們成為沙門。之後，他們回到菩提樹下各自坐禪思惟。佛陀又想：『這裡有優樓頻螺迦葉——他聰明勇敢，名聲顯赫，國王、官吏和百姓都敬重他——還有五百個弟子，在尼連禪河邊。我應該先開導他，讓他理解並歡喜信奉佛法；這樣，其他人也會跟隨學習。』於是佛陀前往拜訪迦葉。迦葉見到佛陀，立刻起身迎接，讚歎道：『真是榮幸，大道人您能來相見，您一切安好嗎？』佛陀回答說：『無病是最大的利益，知足是最大的財富，善友是最大的依靠，無為是最大的安樂。』 迦葉問：『您有什麼吩咐嗎？』佛陀說：『我想求您一件事，希望您不要生氣，能否借用您的火室，讓我住一晚？』迦葉說：『我不是捨不得，只是裡面有毒龍，恐怕會傷害您。』佛陀說：『沒關係，毒龍不會傷害我。』佛陀再次請求，直到第三次。迦葉說：『好吧，大道人您德高望重，能住在裡面是件好事。』佛陀洗漱完畢後進入火室，鋪上草蓆坐下，剛坐下不久，毒龍就怒火中燒，身上冒出煙霧；佛陀也顯現神力，身上也冒出煙霧。毒龍更加憤怒，全身噴出火焰；佛陀也顯現神力，身上發出火光。龍的火焰和佛的光芒，於是同時熾盛，石室都被點燃，火焰和煙霧衝出，如同失火一般。

English version 'The Buddha thought: 『I have become a Buddha, who should I enlighten first?』 He recalled: 『In the past, my father sent five people to serve me, and they are now in the mountains.』 So the Buddha returned, and when the five people saw him, they said to each other: 『When this person comes, we must not get up to greet him.』 When the Buddha arrived, the five people involuntarily stood up and bowed to him. At this time, the Buddha said: 『Why is your will so unstable? You just said not to get up, why are you bowing now?』 The five were speechless and asked to become the Buddha's disciples. The Buddha then touched their heads with his hand, making them monks. After that, they returned to the Bodhi tree and sat in meditation. The Buddha then thought: 『Here is Uruvilva Kashyapa—he is intelligent and brave, with a great reputation, and is respected by the king, officials, and the people—and he has five hundred disciples, by the Neranjara River. I should first guide him, so that he understands and joyfully believes in the Dharma; then, others will follow and learn.』 So the Buddha went to visit Kashyapa. When Kashyapa saw the Buddha, he immediately got up to greet him, praising: 『It is an honor, Great Ascetic, that you have come to see me, are you well?』 The Buddha replied: 『Being free from illness is the greatest benefit, contentment is the greatest wealth, good friends are the greatest support, and non-action is the greatest peace.』 Kashyapa asked: 『What do you command?』 The Buddha said: 『I would like to ask you for one thing, I hope you will not be angry, could you lend me your fire chamber for one night?』 Kashyapa said: 『It is not that I am unwilling, but there is a poisonous dragon inside, I am afraid it will harm you.』 The Buddha said: 『It is okay, the dragon will not harm me.』 The Buddha asked again, until the third time. Kashyapa said: 『Alright, Great Ascetic, you are of high virtue, it is good that you can stay inside.』 After washing, the Buddha entered the fire chamber, spread out a grass mat and sat down. Soon after sitting down, the poisonous dragon became enraged, and smoke came out of its body; the Buddha also manifested his divine power, and smoke came out of his body. The dragon became even more angry, and flames burst out from its entire body; the Buddha also manifested his divine power, and light came out of his body. The dragon's flames and the Buddha's light, then became intense at the same time, the stone chamber was ignited, and flames and smoke rushed out, as if there was a fire.

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。迦葉夜起，相視星宿，見火室洞然，噫噫言：『咄！是大沙門端正，可惜不隨我語，竟為毒火所害。』佛知其意，于其室內，以道神力，滅龍恚毒，降伏龍身，化置缽中。迦葉惶遽，令五百弟子人，持一瓶水，就擲滅火；而一瓶者，更成一火，師徒益怖，皆言：『咄咄！殺是大沙門。』明旦佛持缽盛龍而出，迦葉驚喜問：『大道人乃尚活耶？器中何等？』佛答言：『然，吾自活耳。是缽中者，可言毒龍，眾人所畏，不敢入室者也。今者降之，已受戒矣。』迦葉自以得道，謂佛非真，顧語弟子：『是大沙門極神，雖爾未及於道，不如我得羅漢也！』

「佛復移近迦葉，坐一樹下，夜第一四天王俱下聽佛說經。四王光影，明如盛火。迦葉夜起占候，見佛邊有四火。明旦行問：『大道人亦事火乎？』佛言：『不事火也。』曰：『昨夜此間有四火，何也？』佛言：『昨夜四天王來下聽經，是其光耳。』迦葉念言：『是大沙門極神。雖然，尚未得道故，不如我得羅漢也！』

「佛止樹下第二天，帝釋夜復來下聽佛說經。帝釋光影，甚益大明。迦葉夜起占候，見佛邊火光倍于昨四火明，心念：『是大沙門續事火也。』明旦復行問：『大道人得無事火？』佛言：『不也。昨天帝釋來下聽經，是其光耳

現代漢語譯本：迦葉夜裡起來，看著星宿，見火室裡一片通明，便嘆息道：『唉！這個沙門長得端正，可惜不聽我的話，竟然被毒火所害。』佛知道他的心思，就在他的房間里，用神通的力量，滅了龍的怒火和毒性，降伏了龍身，把它變成小龍放在缽中。迦葉驚慌失措，讓五百個弟子每人拿一瓶水，去潑水滅火；結果一瓶水下去，反而變成一團火，師徒更加害怕，都說：『哎呀！這個沙門被殺死了。』第二天早上，佛拿著盛著龍的缽出來，迦葉又驚又喜地問：『大道人竟然還活著嗎？缽里是什麼？』佛回答說：『是的，我自然還活著。這缽里的，可以說是一條毒龍，是眾人所畏懼，不敢進入房間的。現在我已經降伏了它，它已經受戒了。』迦葉自認為已經得道，認為佛不是真的，就回頭對弟子們說：『這個沙門很神奇，雖然這樣，但還沒有得道，不如我得了羅漢！』 現代漢語譯本：佛又移到迦葉附近，坐在一棵樹下，夜裡第一更時，四大天王一起下來聽佛講經。四大天王的光芒，明亮得像旺盛的火焰。迦葉夜裡起來占卜，看見佛的旁邊有四團火。第二天早上，他走過去問：『大道人也信奉火嗎？』佛說：『我不信奉火。』迦葉說：『昨天晚上這裡有四團火，是怎麼回事？』佛說：『昨天晚上四大天王下來聽經，那是他們的光芒。』迦葉心想：『這個沙門很神奇。雖然這樣，但還沒有得道，不如我得了羅漢！』 現代漢語譯本：佛在樹下住了第二天，帝釋天夜裡又下來聽佛講經。帝釋天的光芒，更加明亮。迦葉夜裡起來占卜，看見佛旁邊的火光比昨天的四團火還要明亮一倍，心裡想：『這個沙門繼續信奉火了。』第二天早上又走過去問：『大道人難道信奉火嗎？』佛說：『不是的。昨天帝釋天下來聽經，那是他的光芒。』

English version: Kasyapa arose at night, looked at the stars, and saw the fire chamber brightly lit. He sighed, 'Alas! This Shramana is handsome, but it's a pity he didn't listen to me and was harmed by the poisonous fire.' The Buddha, knowing his thoughts, used his divine power in his room to extinguish the dragon's anger and poison, subdued the dragon's body, and transformed it into a small dragon placed in his bowl. Kasyapa was flustered and ordered five hundred disciples, each with a bottle of water, to throw water to extinguish the fire. However, each bottle of water turned into a fire, and the master and disciples became even more frightened, saying, 'Oh no! This Shramana has been killed.' The next morning, the Buddha came out holding the bowl with the dragon. Kasyapa, surprised and delighted, asked, 'Great Daoist, are you still alive? What is in the bowl?' The Buddha replied, 'Yes, I am naturally alive. What is in this bowl can be said to be a poisonous dragon, feared by everyone, and no one dared to enter the room. Now I have subdued it, and it has already taken the precepts.' Kasyapa, thinking he had attained the Dao, believed the Buddha was not genuine, and turned to his disciples, saying, 'This Shramana is very magical, but even so, he has not attained the Dao, and is not as good as I who have attained Arhatship!' English version: The Buddha then moved closer to Kasyapa and sat under a tree. In the first watch of the night, the Four Heavenly Kings came down together to listen to the Buddha preach. The light of the Four Heavenly Kings was as bright as a blazing fire. Kasyapa arose at night to divine and saw four fires beside the Buddha. The next morning, he went and asked, 'Great Daoist, do you also worship fire?' The Buddha said, 'I do not worship fire.' Kasyapa said, 'Last night there were four fires here, what was that?' The Buddha said, 'Last night the Four Heavenly Kings came down to listen to the scriptures, that was their light.' Kasyapa thought, 'This Shramana is very magical. Even so, he has not attained the Dao, and is not as good as I who have attained Arhatship!' English version: The Buddha stayed under the tree for the second day, and the Emperor Sakra came down again at night to listen to the Buddha preach. The light of Emperor Sakra was even brighter. Kasyapa arose at night to divine and saw that the firelight beside the Buddha was twice as bright as the four fires of yesterday. He thought, 'This Shramana continues to worship fire.' The next morning, he went again and asked, 'Great Daoist, do you worship fire?' The Buddha said, 'No. Yesterday Emperor Sakra came down to listen to the scriptures, that was his light.'

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。』迦葉念言：『是大沙門乃神聖。雖然，未及於道，不如我得羅漢也！』

「后夜，第七梵天又下聽經。梵之光影，倍于帝釋。迦葉夜起占候，見火光益大明盛。明日問：『大道人事火乎？』答言：『不事火也！』『昨夜火光益明大，何也？』

「佛言：『昨夜梵天來下聽經，是其光耳。』迦葉復念：『是大沙門，神則神矣，然未得道，不如我得羅漢也！』

「迦葉五百弟子，人事三火，合千五百火，明旦燃之，火了不燃，怪而白師。師言：『疑是大沙門所為也。』即行問佛：『我五百弟子，凡事千五百火，今旦燃之，火皆不燃。是大道人之所為乎？』佛言：『卿欲使火燃不？』問之至三。曰：『欲使燃。』佛言：『可去，火當燃。』應聲皆燃。迦葉復念：『是大沙門，神則神矣，然未得道，不如我已得羅漢也！』

「迦葉身自事三火，明旦燃之，又不可燃。心念：『復是大沙門所為也。』即行問佛：『我自事三火，今旦燃之，了不可燃。續是大道人所為耶？』

「佛言：『卿欲使火燃不？』問之至三。曰：『欲使燃。』佛言：『可去，火當燃。』應聲皆燃。迦葉復念：『是大沙門，神則神矣，然未得道，不如我已得羅漢也！』

「火燃之後，迦葉欲滅之，不可得滅

現代漢語譯本：迦葉心想：『這位沙門真是神通廣大。雖然如此，他還沒有得道，不如我已經證得羅漢果！』 後半夜，第七梵天又下來聽佛講經。梵天散發的光芒，比帝釋天還要明亮。迦葉夜裡起來觀察天象，看見火光更加明亮。第二天早上，他問佛：『大道之人是侍奉火的嗎？』佛回答說：『我不侍奉火！』迦葉又問：『昨晚的火光更加明亮，是怎麼回事？』 佛說：『昨晚是梵天下來聽經，那是他的光芒。』迦葉又想：『這位沙門，神通確實很厲害，但他還沒有得道，不如我已經證得羅漢果！』 迦葉的五百個弟子，每個人侍奉三火，總共一千五百個火堆，第二天早上點火，卻都點不著，他們感到奇怪，就去告訴他們的老師。老師說：『恐怕是那位沙門做的。』於是就去問佛：『我的五百個弟子，總共侍奉一千五百個火堆，今天早上點火，卻都點不著。是大道之人做的嗎？』佛問：『你想要火燃起來嗎？』問了三次。迦葉說：『想要火燃起來。』佛說：『可以回去，火就會燃起來。』話音剛落，火就都燃起來了。迦葉又想：『這位沙門，神通確實很厲害，但他還沒有得道，不如我已經證得羅漢果！』 迦葉自己侍奉三火，第二天早上點火，又點不著。他心想：『又是那位沙門做的。』於是就去問佛：『我自己侍奉三火，今天早上點火，卻都點不著。難道又是大道之人做的嗎？』 佛問：『你想要火燃起來嗎？』問了三次。迦葉說：『想要火燃起來。』佛說：『可以回去，火就會燃起來。』話音剛落，火就都燃起來了。迦葉又想：『這位沙門，神通確實很厲害，但他還沒有得道，不如我已經證得羅漢果！』 火燃起來之後，迦葉想要把火熄滅，卻怎麼也滅不掉。

English version: Kāśyapa thought: 『This śramaṇa is truly divine. However, he has not yet attained the Way, and is not as accomplished as I who have attained Arhatship!』 Later that night, the seventh Brahmā came down again to listen to the scriptures. The light of Brahmā was even brighter than that of Indra. Kāśyapa rose at night to observe the heavens and saw the firelight growing even brighter. The next morning, he asked the Buddha: 『Does the person of the Great Way serve fire?』 The Buddha replied: 『I do not serve fire!』 Kāśyapa asked again: 『Last night the firelight was even brighter, what was the reason for that?』 The Buddha said: 『Last night Brahmā came down to listen to the scriptures, that was his light.』 Kāśyapa thought again: 『This śramaṇa, his divine powers are indeed great, but he has not yet attained the Way, and is not as accomplished as I who have attained Arhatship!』 Kāśyapa』s five hundred disciples, each serving three fires, a total of fifteen hundred fires, tried to light them the next morning, but they could not be lit. They were puzzled and told their teacher. The teacher said: 『I suspect it was done by that śramaṇa.』 So he went to ask the Buddha: 『My five hundred disciples, serving a total of fifteen hundred fires, tried to light them this morning, but they could not be lit. Was it done by the person of the Great Way?』 The Buddha asked: 『Do you want the fires to burn?』 He asked three times. Kāśyapa said: 『I want the fires to burn.』 The Buddha said: 『You may go back, the fires will burn.』 As soon as he said that, all the fires burned. Kāśyapa thought again: 『This śramaṇa, his divine powers are indeed great, but he has not yet attained the Way, and is not as accomplished as I who have attained Arhatship!』 Kāśyapa himself served three fires, and tried to light them the next morning, but they could not be lit. He thought: 『It was done by that śramaṇa again.』 So he went to ask the Buddha: 『I myself served three fires, and tried to light them this morning, but they could not be lit. Could it be the person of the Great Way who did this?』 The Buddha asked: 『Do you want the fires to burn?』 He asked three times. Kāśyapa said: 『I want the fires to burn.』 The Buddha said: 『You may go back, the fires will burn.』 As soon as he said that, all the fires burned. Kāśyapa thought again: 『This śramaṇa, his divine powers are indeed great, but he has not yet attained the Way, and is not as accomplished as I who have attained Arhatship!』 After the fires were lit, Kāśyapa wanted to extinguish them, but he could not extinguish them.

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。五百弟子及諸事火者，共助滅之，而了不滅。皆言：『大沙門所為也。』

「迦葉行問佛：『火既燃矣，今不可滅？』佛言：『欲使滅乎？』曰：『欲使滅。』佛言：『可去，火當滅。』應聲即滅。迦葉故念：『是大沙門雖神，不如我得道真也！』

「迦葉行白佛言：『愿大道人留此，不須復遠行，我自給飯食。』即還敕家，明日作好飯，施床座已；食時自行請佛。佛言：『便去，今隨後到。』迦葉適去，佛如人屈申臂頃，東適弗于逮界上數千億里，取樹果名閻逼，盛滿缽還。迦葉未至，佛已坐其床上。迦葉後到，問：『大道人從何道來？』佛言：『卿適去，我東到弗于逮地取閻逼果，香美可食。』便取食之。佛飯已去。迦葉續念：『是大沙門雖神，不如我道真也！』

「明日食時，迦葉復請佛。佛言：『便去，今隨後到。』迦葉適去，佛便南行，極閻浮提界數千萬里，取呵梨勒果，盛滿缽還。迦葉未歸，佛已坐其床。迦葉至，問：『何緣先到？』佛言：『卿適去，我即南行極此地界，取呵梨勒果，亦香且美。』便取食之。佛飯已去。迦葉續念：『是大沙門雖神，不如我道真也！』

「明日，迦葉復行請佛。佛言：『便去，今隨後到

現代漢語譯本：五百弟子和負責祭火的人一起幫忙滅火，卻怎麼也滅不了。他們都說：『這是大沙門做的。』 迦葉去問佛：『火已經燃起來了，現在滅不掉嗎？』佛說：『你想讓它滅嗎？』迦葉說：『想讓它滅。』佛說：『你可以走了，火就會滅。』話音剛落，火就滅了。迦葉心裡想：『這個大沙門雖然神通廣大，但不如我得道真實！』 迦葉對佛說：『希望大道人留在這裡，不用再遠行了，我來供養您的飯食。』說完就回家吩咐家人，第二天準備好飯菜，擺好床座；吃飯的時候親自去請佛。佛說：『你先去吧，我隨後就到。』迦葉剛走，佛像人屈伸手臂那麼短的時間，就到了東方弗于逮世界的數千億里之外，摘了一種叫閻逼的樹果，裝滿缽帶了回來。迦葉還沒到，佛已經坐在他的床上了。迦葉後來到了，問：『大道人從哪裡來的？』佛說：『你剛走，我就到東方的弗于逮地摘了閻逼果，又香又好吃。』就拿出來吃了。佛吃完飯就走了。迦葉繼續想：『這個大沙門雖然神通廣大，但不如我得道真實！』 第二天吃飯的時候，迦葉又去請佛。佛說：『你先去吧，我隨後就到。』迦葉剛走，佛就向南走，到了閻浮提世界的數千萬里之外，摘了呵梨勒果，裝滿缽帶了回來。迦葉還沒回來，佛已經坐在他的床上了。迦葉到了，問：『為什麼您先到了？』佛說：『你剛走，我就向南到了這個世界的盡頭，摘了呵梨勒果，又香又好吃。』就拿出來吃了。佛吃完飯就走了。迦葉繼續想：『這個大沙門雖然神通廣大，但不如我得道真實！』 第三天，迦葉又去請佛。佛說：『你先去吧，我隨後就到。』

English version: Five hundred disciples and those who tended the fire tried together to extinguish it, but they could not put it out. They all said, 『This is the work of the great Shramana.』 Kashyapa went to ask the Buddha, 『The fire has already started, can it not be extinguished now?』 The Buddha said, 『Do you want it to be extinguished?』 Kashyapa said, 『I want it to be extinguished.』 The Buddha said, 『You may go, and the fire will be extinguished.』 As soon as he said this, the fire went out. Kashyapa thought, 『This great Shramana, although he has great supernatural powers, is not as truly enlightened as I am!』 Kashyapa said to the Buddha, 『I hope the great one will stay here and not travel far anymore, I will provide your meals.』 After saying this, he went home and instructed his family to prepare food and set up a bed for the next day; when it was time to eat, he personally went to invite the Buddha. The Buddha said, 『You go first, I will follow soon.』 As soon as Kashyapa left, the Buddha, in the time it takes for a person to stretch and bend their arm, traveled to the east, beyond billions of miles to the world of Purvavideha, picked a tree fruit called Jambubija, filled his bowl, and brought it back. Before Kashyapa arrived, the Buddha was already sitting on his bed. Kashyapa arrived later and asked, 『Great one, where did you come from?』 The Buddha said, 『As soon as you left, I went east to the land of Purvavideha and picked Jambubija fruit, which is fragrant and delicious.』 Then he took it out and ate it. After the Buddha finished eating, he left. Kashyapa continued to think, 『This great Shramana, although he has great supernatural powers, is not as truly enlightened as I am!』 The next day, when it was time to eat, Kashyapa went to invite the Buddha again. The Buddha said, 『You go first, I will follow soon.』 As soon as Kashyapa left, the Buddha went south, beyond tens of millions of miles to the edge of Jambudvipa, picked Haritaki fruit, filled his bowl, and brought it back. Before Kashyapa returned, the Buddha was already sitting on his bed. Kashyapa arrived and asked, 『Why did you arrive first?』 The Buddha said, 『As soon as you left, I went south to the edge of this world and picked Haritaki fruit, which is also fragrant and delicious.』 Then he took it out and ate it. After the Buddha finished eating, he left. Kashyapa continued to think, 『This great Shramana, although he has great supernatural powers, is not as truly enlightened as I am!』 The next day, Kashyapa went to invite the Buddha again. The Buddha said, 『You go first, I will follow soon.』

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。』迦葉適去，佛西到拘耶尼界上數千億里，取阿摩勒果，盛滿缽還，先迦葉歸，坐其床上。迦葉后至，問大道人：『從何而來？』佛言：『卿適去後，我西適拘耶尼地，取阿摩勒果，香美可食。』便取食之。佛飯已去。迦葉復念：『是大沙門雖神，故不如我道真也！』

「明日，迦葉復請佛。佛言：『便去，今隨後到。』迦葉反顧，忽然不見佛；佛以神足，北適郁單越界上數千億里，取自然粳米，滿缽而還，先迦葉至，坐其床上。迦葉后至，問：『大道人復從何來？』佛言：『從北郁單越地，取此成熟粳米，快美且香，卿試食之。』佛飯已去。迦葉復念：『是大沙門雖神，故不如我道真也！』

「明日食時，佛持缽自到迦葉家，受飯而還。于屏處食已，念欲澡漱。天帝知佛意即下，以手指地，水出成池，令佛得用。迦葉晡時，彷徉聚中，見有泉水，怪而問佛：『何緣有此？』佛言：『吾朝得卿飯，於此食已，念欲澡漱，天帝釋指地，令有水出，汝當名此為指地池。』迦葉復念：『是大沙門雖神，故不如我道真也！』

「佛還樹下，道見棄弊衣，取欲浣之。天帝知佛意，即到頞那山上，取正四方成治好石，來置池邊，白佛言：『可用浣衣。』佛欲曬衣，天帝復行取六方石來，給曬衣

現代漢語譯本：迦葉剛離開，佛陀就向西走了數千億里，到達拘耶尼的邊界，摘取了阿摩勒果，裝滿缽后返回，比迦葉先到，坐在他的床上。迦葉回來后，問佛陀：『您從哪裡來？』佛陀說：『你剛走後，我向西去了拘耶尼，摘了阿摩勒果，香甜可口。』說完就取來吃了。佛陀吃完飯就離開了。迦葉又想：『這個沙門雖然有神通，但還是不如我的道真實！』 第二天，迦葉又請佛陀吃飯。佛陀說：『你先去，我隨後就到。』迦葉回頭一看，忽然不見了佛陀；佛陀用神通，向北去了郁單越的邊界，走了數千億里，摘取了天然的粳米，裝滿缽后返回，比迦葉先到，坐在他的床上。迦葉回來后，問：『您又從哪裡來？』佛陀說：『從北方的郁單越，摘取了這些成熟的粳米，美味又香，你嚐嚐。』佛陀吃完飯就離開了。迦葉又想：『這個沙門雖然有神通，但還是不如我的道真實！』 第二天吃飯時，佛陀自己拿著缽來到迦葉家，接受供養后返回。在僻靜處吃完飯後，想要洗漱。天帝知道佛陀的心意，就立刻下來，用手指點地，水涌出形成池塘，讓佛陀使用。傍晚時分，迦葉在人群中徘徊，看到有泉水，感到奇怪就問佛陀：『這裡怎麼會有泉水？』佛陀說：『我早上吃了你的飯，在這裡吃完后，想要洗漱，天帝釋用手指點地，讓水涌出來，你應該把這裡叫做指地池。』迦葉又想：『這個沙門雖然有神通，但還是不如我的道真實！』 佛陀回到樹下，看到被丟棄的舊衣服，就想洗一洗。天帝知道佛陀的心意，就立刻到頞那山上，取來四方平整的好石頭，放在池塘邊，告訴佛陀：『可以用這個洗衣服。』佛陀想要曬衣服，天帝又去取來六方石頭，給佛陀曬衣服。

English version: When Kasyapa had just left, the Buddha traveled west for billions of miles, reaching the border of Kujayeni, picked Amala fruits, filled his bowl, and returned, arriving before Kasyapa and sitting on his bed. When Kasyapa returned, he asked the Buddha, 'Where did you come from?' The Buddha said, 'After you just left, I went west to Kujayeni, picked Amala fruits, which are fragrant and delicious.' Then he took some and ate them. After the Buddha finished eating, he left. Kasyapa thought again, 'This Shramana, although having supernatural powers, is still not as true as my path!' The next day, Kasyapa invited the Buddha to eat again. The Buddha said, 'You go first, I will follow soon.' Kasyapa looked back and suddenly could not see the Buddha; the Buddha used his supernatural powers, traveled north to the border of Uttarakuru, for billions of miles, picked natural japonica rice, filled his bowl, and returned, arriving before Kasyapa and sitting on his bed. When Kasyapa returned, he asked, 'Where did you come from again?' The Buddha said, 'From the northern Uttarakuru, I picked this ripe japonica rice, which is delicious and fragrant, you should try it.' After the Buddha finished eating, he left. Kasyapa thought again, 'This Shramana, although having supernatural powers, is still not as true as my path!' The next day at mealtime, the Buddha himself came to Kasyapa's house with his bowl, received the offering, and returned. After eating in a secluded place, he wanted to wash. The Heavenly Emperor, knowing the Buddha's intention, immediately descended, pointed his finger at the ground, and water gushed out to form a pond for the Buddha to use. In the evening, Kasyapa wandered among the crowd, saw the spring water, and, feeling strange, asked the Buddha, 'How did this spring water come to be?' The Buddha said, 'This morning I ate your meal, and after eating here, I wanted to wash, so the Heavenly Emperor Sakra pointed his finger at the ground, causing water to gush out, you should call this the Finger-Pointed Pond.' Kasyapa thought again, 'This Shramana, although having supernatural powers, is still not as true as my path!' The Buddha returned to the tree, saw discarded old clothes, and wanted to wash them. The Heavenly Emperor, knowing the Buddha's intention, immediately went to Mount Arana, took four square, well-formed stones, placed them by the pond, and told the Buddha, 'These can be used to wash clothes.' When the Buddha wanted to dry the clothes, the Heavenly Emperor again went to get six square stones for the Buddha to dry the clothes on.

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。

「迦葉見池邊有兩好石，又問：『何緣有此？』佛言：『吾欲浣濯及欲曬衣，天帝到頞那山上取此石來。』迦葉復念：『是大沙門雖神，故不如我道真也！』

「佛後日入指地池澡浴畢，欲出，無所攀。池上素有樹，名迦和，絕大修好，其樹自然曲下就佛，佛攀而出。迦葉見樹曲下垂蔭，怪而又問。佛言：『吾入池浴，出無所攀，是故樹神為我曲之。』迦葉復念：『是大沙門雖神，故不如我道真也！』

「時摩竭國王及吏民，以歲節會禮詣迦葉所，相娛樂七日。迦葉唸佛神聖明智，眾人見者，必俱舍我而共事之，當令其去七日快也。佛知其意，即隱七日。迦葉後日又念：『間者我有節會餘食甚多，得大沙門來，飯之快耶！』佛遙知之，即時來到。迦葉喜言：『大道人來，一何善也，我適欲相供養。中間何為七日不現？』佛言：『間者王與吏民共會七日，卿意念言：「是大沙門，神聖明智，眾人見者，必俱舍我而共事之，當令其去七日快也。」是故我去。卿今念我，故復來耳。』迦葉心念：『是大沙門，乃知人意。雖然，故不如我道真也！』

「爾時迦葉五百弟子，適俱破薪，各舉一斧，斧皆不得下，懅共白師。師言：『是大沙門所為也

現代漢語譯本 『迦葉看見池邊有兩塊好石頭，又問：『為什麼這裡有這些石頭？』佛說：『我想要洗澡和曬衣服，天帝從頞那山取來這些石頭。』迦葉又想：『這個沙門雖然有神通，但還是不如我的道真實！』 『佛陀後來有一天在指地池洗完澡，想要出來時，沒有可以攀扶的地方。池邊本來有一棵樹，名叫迦和，非常高大茂盛，那棵樹自然彎下來靠近佛陀，佛陀攀著樹枝出來了。迦葉看見樹彎下來垂著樹蔭，感到奇怪又問。佛說：『我進入池中洗澡，出來時沒有可以攀扶的地方，所以樹神為我彎曲了樹枝。』迦葉又想：『這個沙門雖然有神通，但還是不如我的道真實！』 『當時摩竭國王和官吏百姓，在節日慶典時來到迦葉這裡，一起娛樂了七天。迦葉心想佛陀神聖明智，眾人如果見到他，一定會捨棄我而一起侍奉他，應該讓他離開七天就好了。佛陀知道他的想法，就隱身了七天。迦葉後來又想：『這段時間我有很多節日剩下的食物，如果能讓那個沙門來，供養他真是太好了！』佛陀遙知他的想法，立刻就來了。迦葉高興地說：『大修行人來了，真是太好了，我正想供養你。中間為什麼七天沒有出現？』佛說：『這段時間國王和官吏百姓一起聚會了七天，你心裡想：「這個沙門，神聖明智，眾人如果見到他，一定會捨棄我而一起侍奉他，應該讓他離開七天就好了。」所以我就離開了。你現在想我，所以我又來了。』迦葉心想：『這個沙門，竟然知道別人的想法。雖然如此，但還是不如我的道真實！』 『當時迦葉的五百個弟子，正好一起劈柴，各自舉起一把斧頭，斧頭都落不下來，他們害怕地一起告訴師父。師父說：『這是那個沙門做的。』

English version 'Kasyapa saw two good stones by the pond and asked, 'Why are these here?' The Buddha said, 'I wanted to bathe and dry my clothes, so the heavenly emperor brought these stones from Mount Andana.' Kasyapa thought again, 'This Shramana, though having supernatural powers, is still not as true as my path!' 'Later, one day, the Buddha finished bathing in the Jihdi Pond and wanted to get out, but there was nothing to hold onto. There was a tree by the pond called Kava, which was very tall and lush. The tree naturally bent down towards the Buddha, and the Buddha climbed out using the tree. Kasyapa saw the tree bent down, providing shade, and was surprised and asked again. The Buddha said, 'I entered the pond to bathe, and when I came out, there was nothing to hold onto, so the tree spirit bent the tree for me.' Kasyapa thought again, 'This Shramana, though having supernatural powers, is still not as true as my path!' 'At that time, the King of Magadha and his officials and people came to Kasyapa for the annual festival and celebrated for seven days. Kasyapa thought that the Buddha was holy and wise, and if the people saw him, they would surely abandon him and serve the Buddha instead. He thought it would be good if the Buddha left for seven days. The Buddha knew his thoughts and hid himself for seven days. Later, Kasyapa thought, 'I have a lot of leftover food from the festival. It would be great if that Shramana came, and I could offer it to him!' The Buddha knew his thoughts from afar and came immediately. Kasyapa happily said, 'Great ascetic, it's wonderful that you've come. I was just about to make an offering to you. Why did you not appear for seven days?' The Buddha said, 'During these seven days, the king and his officials and people were gathered for seven days, and you thought, 「This Shramana is holy and wise, and if the people see him, they will surely abandon me and serve him instead. It would be good if he left for seven days.」 That is why I left. Now that you think of me, I have come again.' Kasyapa thought, 'This Shramana even knows people's thoughts. Even so, he is still not as true as my path!' 'At that time, Kasyapa's five hundred disciples were chopping firewood together. Each of them raised an axe, but the axes could not come down. They were frightened and told their master together. The master said, 'This is what that Shramana has done.'

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。』即行問佛：『我諸弟子，向共破薪，斧皆舉而不下。』佛言：『可去，斧當下。』斧即下。下之後，斧皆著薪，舉之不舉，復行白佛：『今斧適下，又皆不舉。』佛言：『可去，今使斧舉。』即舉得用。迦葉復念：『是大沙門雖神，故不如我道真也！』

「時尼連禪水，長流駃疾，佛以自然神通，斷水令住，使水隔起，高出人頭，令底揚塵，佛行其中。迦葉恐佛為水所漂，即與弟子俱，乘船索佛。迦葉見水隔斷，中央塵起，佛行其間。迦葉呼言：『大道人乃尚活耶？』佛言：『然，吾自活耳。』又問佛：『欲上船不？』佛言：『大善。』佛念：『今當現神，令子心伏。』即從水中，貫船底入，無有穿跡。迦葉復念：『是大沙門，神則神矣，然不如我已得羅漢也！』

「佛語迦葉：『汝非羅漢，亦不知道真。胡為虛妄，自稱貴乎？』於是迦葉心驚毛豎，自知無道，即稽首言：『大道人實神聖，乃知我意志。寧可得從大道人稟受經戒作沙門耶？』佛言：『且還報汝弟子，報之益善。卿是大長者，國中所承望，今欲學大道，可獨自知乎？』迦葉受教，還告諸弟子：『汝曹知乎？我目所見，意始信解，當除鬚髮，被法衣，受佛戒，作沙門

現代漢語譯本：於是，迦葉立刻去問佛陀：『我的弟子們，一起劈柴，斧頭都舉起來卻落不下去。』佛陀說：『可以去了，斧頭會落下的。』斧頭就落下了。落下之後，斧頭都卡在木柴上，舉也舉不起來，又去告訴佛陀：『現在斧頭是落下了，但又都舉不起來了。』佛陀說：『可以去了，現在讓斧頭舉起來。』斧頭就舉起來能用了。迦葉又想：『這個沙門雖然有神通，但還是不如我的道真實啊！』 當時尼連禪河水，水流湍急，佛陀用自然的神通，讓水停止流動，使水隔開，高出人頭，讓河底揚起塵土，佛陀在其中行走。迦葉擔心佛陀被水沖走，就和弟子們一起，乘船尋找佛陀。迦葉看到水被隔開，中間揚起塵土，佛陀在其中行走。迦葉喊道：『大修行人竟然還活著嗎？』佛陀說：『是的，我自己活著。』又問佛陀：『想上船嗎？』佛陀說：『很好。』佛陀心想：『現在應當顯現神通，讓他的心臣服。』就從水中，穿過船底進入船中，沒有留下任何穿過的痕跡。迦葉又想：『這個沙門，神通是挺神通的，但還是不如我已經證得羅漢果位啊！』 佛陀對迦葉說：『你不是羅漢，也不知道真正的道。為何虛妄，自稱尊貴呢？』於是迦葉心驚膽戰，自知沒有道行，就叩頭說：『大修行人真是神聖，竟然知道我的心思。我能跟隨大修行人受持經戒，做沙門嗎？』佛陀說：『先回去告訴你的弟子，告訴他們更好。你是一位大長者，是國人所仰望的，現在想學大道，可以自己決定嗎？』迦葉接受教誨，回去告訴眾弟子：『你們知道嗎？我親眼所見，心中才開始相信理解，應當剃除鬚髮，穿上法衣，受持佛戒，做沙門。』

English version: Then, Kāśyapa immediately asked the Buddha: 『My disciples, when chopping wood together, all their axes are raised but won't come down.』 The Buddha said, 『You may go, the axes will come down.』 The axes then came down. After coming down, the axes were all stuck in the wood, and they couldn't lift them up. They went to tell the Buddha again: 『Now the axes have come down, but they can't be lifted up.』 The Buddha said, 『You may go, now let the axes be lifted up.』 The axes were then lifted up and could be used. Kāśyapa thought again: 『This śramaṇa, although he has supernatural powers, is still not as true as my path!』 At that time, the Nirañjanā River was flowing rapidly. The Buddha, using his natural supernatural powers, stopped the water from flowing, causing the water to separate, rising above people's heads, and causing dust to rise from the riverbed. The Buddha walked in the middle of it. Kāśyapa, worried that the Buddha would be swept away by the water, went with his disciples to search for the Buddha by boat. Kāśyapa saw the water separated, with dust rising in the middle, and the Buddha walking in between. Kāśyapa called out: 『Great ascetic, are you still alive?』 The Buddha said, 『Yes, I am alive.』 He then asked the Buddha: 『Do you want to get on the boat?』 The Buddha said, 『Very well.』 The Buddha thought: 『Now I should manifest my supernatural powers to make his heart submit.』 He then entered the boat from under the water, passing through the bottom of the boat without leaving any trace. Kāśyapa thought again: 『This śramaṇa, his supernatural powers are indeed impressive, but he is still not as accomplished as I who have already attained Arhatship!』 The Buddha said to Kāśyapa: 『You are not an Arhat, nor do you know the true path. Why are you being false, claiming to be noble?』 Then Kāśyapa was startled and his hair stood on end. Knowing that he had no true attainment, he bowed his head and said: 『Great ascetic, you are truly divine, you even know my thoughts. Can I follow the great ascetic, receive the precepts, and become a śramaṇa?』 The Buddha said: 『Go back and tell your disciples first, it is better to tell them. You are a great elder, respected by the people of the country. Now that you want to learn the great path, can you decide on your own?』 Kāśyapa accepted the teaching and went back to tell his disciples: 『Do you know? What I have seen with my own eyes, my heart has begun to believe and understand. We should shave our heads and beards, put on the Dharma robes, receive the Buddha's precepts, and become śramaṇas.』

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。汝等欲何趣？』五百弟子曰：『我等所知，皆大師恩，師所尊信，必不虛妄，愿皆隨從得為沙門。』於是師徒，脫身裘褐，及取水瓶杖屣諸事火具，悉棄水中。俱共詣佛，稽首白佛言：『今我五百弟子，以有信意，愿欲離家，除鬚髮，受佛戒。』佛言：『可！諸沙門來。』迦葉及五百弟子，鬚髮自墮，皆成沙門。

「優為迦葉有二弟：次曰那提迦葉，幼曰竭夷迦葉。二弟各有二百五十弟子，廬舍列居水邊。見諸梵志，衣服什物，諸事火具，皆隨水流。二弟驚愕，恐兄師徒五百人，為惡人所害，大水所漂。即與五百弟子，逆水而上。見兄師徒，皆作沙門。怪問：『大兄年百二十，智慧高遠，國王吏民，所共宗事。我意以兄為是羅漢，今反舍梵志道、學沙門法，此非小事。佛豈獨大，其道勝乎？』迦葉答言：『佛道最勝，其法無量。我雖世學，未曾有得道神智如佛者也。其經戒甚清凈，我今以見慈心度人，以三事教化：一者道定神足，變化自然；二者智慧，知人本意；三者經道正行，隨病與藥。』二弟各顧謂諸弟子：『汝等欲何趣？』合五百人，俱同聲言：『愿如大師。』即皆稽首，求作沙門。佛言：『可！諸沙門來。』二弟及五百弟子，皆除鬚髮，即隨佛后，覆成沙門

『你們想去哪裡？』五百弟子說：『我們所知道的一切，都是大師的恩惠，大師所尊敬和信任的，必定不是虛妄的，我們都願意跟隨他成為沙門。』於是師徒們脫下皮衣和粗布衣，拿起水瓶、手杖、鞋子以及各種祭火用具，全部扔進水中。他們一起去見佛陀，叩頭稟告佛陀說：『現在我們五百弟子，因為有了信仰，願意離開家庭，剃除鬚髮，接受佛的戒律。』佛陀說：『可以！你們這些沙門來吧。』迦葉和五百弟子，鬚髮自然脫落，都成了沙門。 優樓頻螺迦葉有兩個弟弟：第二個叫那提迦葉，最小的叫竭夷迦葉。兩個弟弟各有二百五十個弟子，他們的住所排列在水邊。他們看到那些婆羅門的衣服、什物和各種祭火用具，都順著水流漂走。兩個弟弟感到驚愕，擔心哥哥和他的五百弟子，是被壞人所害，或者被大水沖走了。他們就帶著五百弟子，逆著水流向上走。看到哥哥和他的弟子們，都成了沙門。他們奇怪地問道：『大哥你一百二十歲了，智慧高遠，國王和官吏百姓，都共同尊敬你。我以為哥哥是羅漢，現在反而捨棄婆羅門之道，學習沙門之法，這可不是小事。難道佛陀比你更偉大，他的道比你的更殊勝嗎？』迦葉回答說：『佛陀的道最為殊勝，他的法無量無邊。我雖然學習世俗的知識，卻從未獲得像佛陀那樣的道和智慧。他的戒律非常清凈，我現在看到他用慈悲心度化世人，用三件事教化：一是道定神足，變化自然；二是智慧，瞭解人的本意；三是經道正行，隨病給藥。』兩個弟弟各自回頭對自己的弟子說：『你們想去哪裡？』五百人一起同聲說：『願意像大師一樣。』他們都叩頭，請求成為沙門。佛陀說：『可以！你們這些沙門來吧。』兩個弟弟和五百弟子，都剃除了鬚髮，立即跟隨在佛陀身後，也成了沙門。

'Where do you all wish to go?' The five hundred disciples said, 'All that we know is due to the Master's grace. What the Master respects and believes must not be false. We all wish to follow him and become monks.' Thereupon, the master and his disciples took off their fur and coarse cloth garments, and taking their water bottles, staffs, shoes, and various fire-worshiping implements, threw them all into the water. Together, they went to see the Buddha, bowed their heads and reported to the Buddha, 'Now we five hundred disciples, because we have faith, wish to leave our families, shave our heads and beards, and receive the Buddha's precepts.' The Buddha said, 'You may! Come, you monks.' Kasyapa and his five hundred disciples, their beards and hair fell off naturally, and they all became monks. Uruvilva Kasyapa had two younger brothers: the second was called Nadi Kasyapa, and the youngest was called Gaya Kasyapa. Each of the two younger brothers had two hundred and fifty disciples, and their dwellings were lined up along the water's edge. They saw the Brahmins' clothes, belongings, and various fire-worshiping implements all floating down the river. The two younger brothers were astonished, fearing that their elder brother and his five hundred disciples had been harmed by evil people or swept away by the flood. They then led their five hundred disciples upstream. They saw that their elder brother and his disciples had all become monks. They asked in surprise, 'Elder brother, you are one hundred and twenty years old, your wisdom is profound, and the king, officials, and common people all respect you. I thought that you were an Arhat, but now you have abandoned the Brahmin path and are learning the way of the monks. This is no small matter. Is the Buddha greater than you, and is his way more superior?' Kasyapa replied, 'The Buddha's way is the most superior, and his Dharma is boundless. Although I have studied worldly knowledge, I have never attained the way and wisdom like the Buddha. His precepts are very pure, and now I see that he uses compassion to save people, and he teaches with three things: first, the way of concentration and spiritual power, with natural transformations; second, wisdom, understanding people's true intentions; and third, the correct practice of the scriptures, giving medicine according to the illness.' The two younger brothers each turned to their disciples and said, 'Where do you all wish to go?' The five hundred people all said in unison, 'We wish to be like the Master.' They all bowed their heads, requesting to become monks. The Buddha said, 'You may! Come, you monks.' The two younger brothers and their five hundred disciples all shaved their heads and beards, and immediately followed behind the Buddha, also becoming monks.

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「佛便有千沙門，俱到波羅奈夷縣叢樹下坐。」

佛諸弟子皆故梵志，佛為諸弟子現神變化：一者飛行，二者說經，三者教誡。諸弟子見佛威神，莫不歡喜，作禮奉行

現代漢語譯本 『佛陀便有了上千位沙門，一同來到波羅奈夷縣的叢樹下坐。』 佛陀的弟子們原本都是婆羅門，佛陀為弟子們展現神通變化：一是飛行，二是講經，三是教誨。弟子們見到佛陀的威嚴神力，無不歡喜，行禮並遵奉教誨。

English version 'The Buddha then had a thousand ascetics, who all came to sit under the trees in the county of Varanasi.' The Buddha's disciples were all originally Brahmins. The Buddha displayed divine transformations for his disciples: first, flying; second, expounding scriptures; and third, giving instructions. Upon witnessing the Buddha's majestic power, the disciples were all delighted, paid their respects, and followed his teachings.

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佛說太子瑞應本起經卷下

現代漢語譯本 佛說太子瑞應本起經卷下

English version The Sutra of the Auspicious Origins of the Crown Prince, as Spoken by the Buddha, Volume Two

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