T03n0186_普曜經
大正藏第 03 冊 No. 0186 普曜經
No. 186 [No. 187]
佛說普曜經卷第一(一名方等本起)
西晉月氏三藏竺法護譯
論降神品第一
聞如是：
一時佛在舍衛國祇樹給孤獨園，與大比丘眾俱，比丘萬二千，菩薩三萬二千，一切大聖神智以暢，一生補處當成正覺，損己佈施，持戒清和，忍辱調意，精進一心，智慧善權，所度無極，解一切法，如幻、野馬、影、響、芭蕉、化、夢、月影，悉無所有，有利無利，若譽若謗，若苦若樂，得名失稱，已過世間諸所有法，神通自娛逮致總持，獨步三界猶如日光，及諸菩薩備悉之愿，周旋五趣救濟危厄，分別辯才定意無礙，皆已由己，咸成法忍悉得具足，諸菩薩住無所住處，度脫十方。
其名曰：慈氏菩薩，總豪王菩薩，師子英菩薩，吉義意菩薩，寂意行菩薩，分別辯才菩薩，逮無畏菩薩，進寂菩薩，大哀菩薩，如是上首菩薩三萬二千。
爾時世尊游舍衛城，國王大臣豪尊長者，凡庶萬民咸共供養衣被飯食床褥臥具，病瘦醫藥一切所安
現代漢語譯本 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園，與眾多大比丘在一起，比丘有一萬二千人，菩薩有三萬二千人。他們都是大聖，神智通達，是候補佛，將要成就正覺。他們捨己佈施，持戒清凈平和，忍辱調伏心意，精進專一，智慧善巧，所度化的眾生無量無邊。他們通曉一切法，明白一切法如幻象、野馬、影子、回聲、芭蕉、化現、夢境、月影，都是虛無的。他們對於有利無利、讚譽誹謗、痛苦快樂、得名失稱，都已超越世間的一切法。他們以神通自娛，達到總持的境界，在三界中獨步，猶如日光。他們以及其他菩薩都具備了各自的願力，在五道中輪迴，救濟危難，分別辯才，定力無礙，一切都已由自己掌握，都成就了法忍，一切都已具足。諸菩薩安住于無所住的境界，度脫十方眾生。 他們的名字是：慈氏菩薩、總豪王菩薩、師子英菩薩、吉義意菩薩、寂意行菩薩、分別辯才菩薩、逮無畏菩薩、進寂菩薩、大哀菩薩，像這樣上首的菩薩有三萬二千人。 當時，世尊在舍衛城游化，國王、大臣、豪門貴族、長者以及普通百姓，都共同供養佛陀衣物、飲食、床鋪臥具、病痛醫藥以及一切所需之物。
English version Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of monks, twelve thousand monks, and thirty-two thousand Bodhisattvas. They were all great sages, their divine wisdom was unobstructed, they were in their last life before becoming Buddhas, and they were about to attain perfect enlightenment. They gave up themselves to give alms, they upheld the precepts purely and peacefully, they endured with patience and subdued their minds, they were diligent and single-minded, their wisdom was skillful, and the beings they had saved were limitless. They understood all dharmas, knowing that all dharmas are like illusions, wild horses, shadows, echoes, banana trees, transformations, dreams, and moon reflections, all of which are without substance. They had transcended all worldly dharmas, whether beneficial or not, praise or slander, suffering or joy, gaining fame or losing it. They delighted in their spiritual powers, attained the state of total retention, and walked alone in the three realms like the sun. They and the other Bodhisattvas were all equipped with their respective vows, they revolved in the five paths, saving those in danger, their eloquence was distinct, their concentration was unobstructed, all was in their own control, they had all achieved the forbearance of the Dharma, and all was complete. The Bodhisattvas dwelt in the place of no dwelling, and they delivered beings in the ten directions. Their names were: Bodhisattva Maitreya, Bodhisattva Samantabhadra, Bodhisattva Simhavikridita, Bodhisattva Kirtimati, Bodhisattva Shantamati, Bodhisattva Pratibhanakuta, Bodhisattva Abhayadatta, Bodhisattva Shanta, Bodhisattva Mahakaruna, and so on, thirty-two thousand Bodhisattvas who were the leaders. At that time, the World Honored One was traveling in the city of Shravasti, and the king, ministers, wealthy nobles, elders, and ordinary people all together offered the Buddha clothing, food, bedding, medicine for the sick, and all that was needed.
。其妙名稱普聞十方，是為如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，敷演道義上中下善，義達微妙所與清徹，凈修梵行。於時其夜凈居天子名寂然尊，及神妙天，加歡樂天，加歡天，栴檀天，大悅天，熒然天，尊寂律天，及余無數凈居天子，威神巍巍各有光明普照祇樹，往詣佛所稽首足下，還住一面。是諸天子前白佛言：「曾聞有經號名《普曜大方等典》，分別菩薩眾德之本，從兜術天降神母胎，在於胎中娛樂開化，顯示殊特復現出生，皆為一切諸立法行，在宮婇女愛慾之間，顯諸藝術，現行學書計挍諸算，醫藥療治射御手博，要誓擲象示現道力超諸群生，具足成就諸菩薩行，往來周旋，果實超殊名稱流佈，以菩薩力而自娛樂，降伏魔場，具足如來十力無畏，頒宣諸佛無量經典，敷演過去如來至真所講說法
現代漢語譯本：其美妙的名稱傳遍十方，被稱為如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，也就是佛、世尊。他宣講的佛法，從初善到中善再到后善，義理通達微妙而又清澈，使人清凈修行，達到梵行的境界。當時，在夜晚，凈居天子中有一位名叫寂然尊的，還有神妙天、加歡樂天、加歡天、栴檀天、大悅天、熒然天、尊寂律天，以及其他無數的凈居天子，他們威嚴神聖，各自發出光明普照祇樹，一同前往佛陀所在之處，向佛陀頂禮，然後退到一旁站立。這些天子向前稟告佛陀說：『我們曾聽說有一部經，名為《普曜大方等典》，其中詳細闡述了菩薩的各種功德之本，從兜率天降生到母親的胎中，在胎中娛樂開化，顯示出與衆不同的殊勝之處，然後又顯現出生，這一切都是爲了教化一切眾生修行佛法。菩薩在宮廷的嬪妃和愛慾之間，展現各種技藝，顯現學習書寫、計算、醫藥治療、射箭、駕車、手搏等技能，發誓擲象，顯示出超凡的道力，超越一切眾生。他圓滿成就了菩薩的各種修行，往來周旋，所獲的果實超凡殊勝，名聲遠揚。他以菩薩的力量自娛自樂，降伏魔眾，圓滿具備如來的十力無畏，宣講諸佛無量的經典，闡述過去如來至真所講的佛法。』
English version: Its wondrous name is universally known in the ten directions, and it is called Thus Come One, the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, that is, the Buddha, the World Honored One. He expounds the Dharma, which is good in the beginning, good in the middle, and good in the end, with meanings that are profound and clear, leading to pure practice and the attainment of Brahma-like conduct. At that time, during the night, a Pure Abode Heaven son named Tranquil Venerable, along with Divine Wonder Heaven, Joyful Heaven, Delightful Heaven, Sandalwood Heaven, Great Joy Heaven, Radiant Heaven, Venerable Tranquil Law Heaven, and countless other Pure Abode Heaven sons, with majestic power and each emitting light that illuminated the Jeta Grove, went to where the Buddha was, bowed at his feet, and then stood to one side. These heavenly sons then addressed the Buddha, saying: 『We have heard of a scripture called the 『Universal Radiance Great Vaipulya Sutra,』 which elaborates on the fundamental virtues of Bodhisattvas, from descending from the Tushita Heaven into their mother's womb, enjoying and enlightening within the womb, displaying extraordinary and unique qualities, and then manifesting birth, all for the sake of teaching all beings to practice the Dharma. The Bodhisattva, amidst the palace women and desires, displays various arts, showing proficiency in writing, calculation, medicine, archery, chariot driving, and hand-to-hand combat, vowing to throw elephants, demonstrating extraordinary spiritual power that surpasses all beings. He perfectly accomplishes all the practices of a Bodhisattva, moving about freely, with extraordinary and superior results, and his name spreads far and wide. He entertains himself with the power of a Bodhisattva, subdues the forces of Mara, fully possesses the ten powers and fearlessness of a Tathagata, proclaims the immeasurable scriptures of all Buddhas, and expounds the Dharma spoken by the Truly Enlightened Ones of the past.』
。
「往昔道義，猶若世尊，蓮華上佛，法英佛，定光佛，德英佛，法造佛，仙天佛，諦英佛，習金剛佛，眾尊佛，雪像佛，樂清凈佛，出家樂行佛，華英佛，勝顏佛，善明佛，善曜佛，仙勛佛，勝輪佛，欣樂佛，天華佛，輪吉祥佛，善首佛，善喜佛，住覺佛，住施佛，諦法普稱佛，是世善妙佛，辨普佛，寶稱佛，威強佛，梵神佛，無畏善化佛，善音佛，目悅佛，積德佛，音雨佛妙顏佛，壽神佛，與人游佛，羨求佛，降怨佛，供養佛，惟衛佛，式棄佛，隨葉佛，拘留秦佛，拘那含牟尼佛，迦葉佛，如來、至真、等正覺，道決所化，自昔迄今。善哉，世尊！愍哀一切，今亦頒宣如是法訓，多所哀念，多所安隱，普護世間及十方人，為諸大乘唯分別之。降伏一切外學眾邪，攝伏眾魔，宣佈菩薩諸所行義，現諸菩薩行大乘者，咸超精進將護正法，三寶自在令不斷絕，具足佛身盡現十方。」
時佛默然，可諸天子所啟白意，欲令一切普蒙其恩。時諸天子見佛默然聽啟白意，欣然大悅，稽首足下繞佛三匝，以天心華供養散佛，忽然不現還歸天上
現代漢語譯本 『過去的道義，就像世尊一樣，有蓮花上佛、法英佛、定光佛、德英佛、法造佛、仙天佛、諦英佛、習金剛佛、眾尊佛、雪像佛、樂清凈佛、出家樂行佛、華英佛、勝顏佛、善明佛、善曜佛、仙勛佛、勝輪佛、欣樂佛、天華佛、輪吉祥佛、善首佛、善喜佛、住覺佛、住施佛、諦法普稱佛，這些都是世間善妙的佛，還有辨普佛、寶稱佛、威強佛、梵神佛、無畏善化佛、善音佛、目悅佛、積德佛、音雨佛、妙顏佛、壽神佛、與人游佛、羨求佛、降怨佛、供養佛、惟衛佛、式棄佛、隨葉佛、拘留秦佛、拘那含牟尼佛、迦葉佛，以及如來、至真、等正覺，他們所教化的道路，從過去到現在都是如此。』 『善哉，世尊！您慈悲憐憫一切眾生，現在也頒佈這樣的法訓，多加哀憐，多加安撫，普遍護佑世間和十方的人們，為那些修習大乘的人們詳細地分別講解。降伏一切外道的邪說，攝伏各種魔障，宣說菩薩所修行的意義，展現那些修行大乘的菩薩，都能夠超越精進，護持正法，使三寶自在，永不斷絕，具足佛身，在十方世界顯現。』 這時佛陀沉默不語，是因為諸位天子所稟告的意願，是想讓一切眾生都普遍蒙受佛恩。當時諸位天子看到佛陀默然聽取他們的稟告，都非常高興，向佛陀頂禮，繞佛三圈，用天上的鮮花供養散佈在佛陀身上，然後忽然消失，返回天上。
English version 'The past righteousness, like the World Honored One, includes Buddhas such as the Buddha on the Lotus, Dharma Hero Buddha, Dipamkara Buddha, Virtue Hero Buddha, Dharma Creator Buddha, Immortal Heaven Buddha, Truth Hero Buddha, Practice Vajra Buddha, Honored Assembly Buddha, Snow Image Buddha, Joyful Purity Buddha, Renunciation Practice Buddha, Flower Hero Buddha, Superior Countenance Buddha, Good Light Buddha, Good Radiance Buddha, Immortal Merit Buddha, Superior Wheel Buddha, Joyful Buddha, Heavenly Flower Buddha, Wheel Auspicious Buddha, Good Head Buddha, Good Joy Buddha, Dwelling Awareness Buddha, Dwelling Giving Buddha, Truth Dharma Universal Name Buddha, these are all the world's good and wonderful Buddhas, as well as the Discern Universal Buddha, Treasure Name Buddha, Mighty Strength Buddha, Brahma God Buddha, Fearless Good Transformation Buddha, Good Sound Buddha, Eye Joy Buddha, Accumulated Virtue Buddha, Sound Rain Buddha, Wonderful Countenance Buddha, Longevity God Buddha, Wandering with People Buddha, Envy Seeking Buddha, Subduing Resentment Buddha, Offering Buddha, Only Guard Buddha, Style Abandon Buddha, Following Leaf Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, and the Tathagata, the True One, the Perfectly Enlightened One, the path they have taught, from the past until now. ' 'Excellent, World Honored One! You compassionately pity all beings, and now also proclaim such Dharma teachings, with much pity, much peace, universally protecting the world and the people of the ten directions, for those who practice the Mahayana, explaining in detail. Subduing all external heretical teachings, subduing all demonic obstacles, proclaiming the meaning of the practices of the Bodhisattvas, showing those Bodhisattvas who practice the Mahayana, all able to surpass diligence, protect the true Dharma, so that the Three Jewels are free and never cease, possessing the Buddha body, manifesting in the ten directions.' At this time, the Buddha remained silent, because the intention of the heavenly beings was to have all beings universally receive the Buddha's grace. When the heavenly beings saw that the Buddha was silently listening to their request, they were all very happy, bowed to the Buddha, circumambulated the Buddha three times, offered heavenly flowers scattered on the Buddha, and then suddenly disappeared, returning to the heavens.
。
於是世尊，明旦與諸菩薩及諸聲聞眷屬圍繞，會迦梨講堂，告諸比丘：「昨夜半時，凈居天子及諸眷屬來禮我足，叉手白言：『愿為一切重演《普曜大方等典》，令諸群生普蒙其恩。』吾時默然，可其所啟。時諸天子歡喜踴躍，忽然不現，各還天上。」於是眾會聞此欣悅，前白佛言：「惟天中天！重敢斯問。」
爾時世尊告諸菩薩及諸聲聞：「諦聽，諦聽！善思念之！當爲汝說無極訓誨，一切如來所可宣暢普濟眾生
現代漢語譯本 於是世尊在第二天清晨，與眾菩薩和聲聞弟子們一同來到迦梨講堂，被眷屬圍繞著。佛陀告訴眾比丘：『昨天半夜時分，凈居天的天子及其眷屬前來禮拜我的雙足，合掌稟告說：「懇請世尊為一切眾生再次宣講《普曜大方等典》，使所有眾生都能普遍蒙受恩澤。」當時我默然不語，表示同意他們的請求。』當時，諸位天子歡喜雀躍，忽然消失不見，各自返回天上。』於是，在場的大眾聽聞此事後都感到欣喜，上前稟告佛陀說：『唯有天中之天！我們再次斗膽請問。』 這時，世尊告訴諸位菩薩和聲聞：『仔細聽，仔細聽！好好思考並記住！我將為你們講述無上的教誨，這是所有如來所宣講的，能夠普遍救度眾生的法門。』
English version Then, the World Honored One, the next morning, surrounded by all the Bodhisattvas and Shravaka disciples, gathered at the Karali lecture hall. The Buddha told the Bhikkhus, 'Last night at midnight, the sons of the Pure Abode Heaven and their retinues came to bow at my feet, and with their palms together, they said, 「We beseech the World Honored One to once again expound the 『Universal Radiance Great Vaipulya Sutra』 for all beings, so that all beings may universally receive its grace.」 At that time, I remained silent, indicating my agreement to their request.』 At that time, the heavenly sons rejoiced and leaped with joy, and suddenly disappeared, each returning to their heavens.』 Thereupon, the assembly, hearing this, were delighted and came forward to tell the Buddha, 『O, the most honored among the heavens! We dare to ask again.』 At that time, the World Honored One told the Bodhisattvas and Shravakas, 『Listen carefully, listen carefully! Think well and remember! I will speak to you of the supreme teachings, which all Tathagatas proclaim, and which can universally save all beings.』
。
「何謂《比丘普曜經典大方等法》？於斯菩薩住兜術天，咸見奉敬，逮得無餘阿惟顏住，百千天人所共咨嗟，名徹十方諸愿普具，曉了一切諸佛法藏，清凈無垢聖智道眼，意念定智往來周旋，聖性堅強恥眾未度，其念弘普亙然極遠，佈施、戒、忍、精進、一心、智慧淵深，大權方便所度無極，大慈大哀、喜護四等弘暢梵跡，無極神通三達無礙，示現聖慧永無闇蔽，道業純淑，意止、意斷、神足、根、力、覺意、道業，寂然止觀，普備一切諸佛道品，達致本際，功勛福祚不可限量，成就相好莊嚴其體，在彼久長常得自在，仁和無諍言行相應，其心所懷口言無二，斯意質直而無諛諂怨結他念，常自謙遜而不自大，等心眾生未曾偏黨，供養無數百千載佛，為眾重任恒忍災患，觀見無量諸菩薩眾睹其根本，釋、梵、四王、大神妙天，天、龍、鬼神、閱叉、健陀羅，見莫不悅咨受訓誨。分別一切章句本末，已逮無為入于有為，隨時方便而開化之。心念法器識解一切，諸佛所宣無有憒亂而不回還，逮得總持深入法藏，乘大法船游十二海接度諸流，三十有七道品之教，合集法寶深奧智慧，為大導師越渡四瀆，諸愿具足降伏魔怨，善救外業諸異邪徑，開化一切所住堅固
現代漢語譯本：『什麼是《比丘普曜經典大方等法》？』 菩薩住在兜率天時，大家都尊敬他，他獲得了無余的阿惟顏住的境界，受到成百上千的天人共同讚歎，名聲傳遍十方，各種願望都已圓滿。他通曉一切諸佛的法藏，擁有清凈無垢的聖智道眼，意念、定力、智慧往來周旋，聖性堅強，以眾生未得度為恥。他的心念弘大普及，極其深遠，佈施、持戒、忍辱、精進、一心、智慧都深不可測，以大權方便度化眾生沒有窮盡。他具有大慈大悲、喜舍四種平等心，弘揚佛法，行跡廣大。他擁有無極的神通，通達三界而無障礙，展現聖慧，永遠沒有黑暗的遮蔽。他的道業純熟，意止、意斷、神足、根、力、覺意、道業都已成就，寂靜地修習止觀，普遍具備一切諸佛的道品，達到根本的境界。他的功勛福德不可估量，成就了相好莊嚴的身體，在那裡長久自在。他仁慈和藹，不與人爭，言行一致，心中所想與口中所說沒有二樣。他的心意正直，沒有諂媚，不與人結怨，常自謙虛而不自大，平等對待眾生，沒有偏袒。他供養了無數百千劫的佛，為眾生承擔重任，恒常忍受災難。他看到無量諸菩薩眾，瞭解他們的根本。釋提桓因、梵天、四大天王、大神妙天，天、龍、鬼神、閱叉、健陀羅等，見到他沒有不歡喜，都接受他的教誨。他能分別一切章句的本末，已經證得無為的境界，進入有為的境界，隨時方便地開導教化眾生。他的心念如同法器，能理解一切，諸佛所宣說的法，他沒有迷惑不解，都能領會。他獲得了總持，深入法藏，乘坐大法船遊歷十二海，接引度化各種眾生。他將三十七道品的教義，彙集成法寶，擁有深奧的智慧，成為偉大的導師，越過四種煩惱的河流。他各種願望都已圓滿，降伏了魔怨，善於救度外道，開導教化一切，所住之處都非常堅固。 現代漢語譯本：'什麼是《比丘普曜經典大方等法》？' 當菩薩住在兜率天時，受到所有人的尊敬和供奉，他證得了無餘涅槃的境界，受到成百上千的天人的讚美，他的名聲傳遍十方，所有的願望都已實現。他通曉所有佛陀的教義，擁有純凈無暇的智慧之眼，他的意念、禪定和智慧自由自在地運轉，他的聖潔本性堅定不移，以未能度化眾生為恥。他的心胸寬廣，遍及遙遠的地方，他的佈施、持戒、忍辱、精進、一心和智慧都深不可測，他以無盡的方便法門度化眾生，擁有偉大的慈悲、憐憫、喜悅和捨棄四種平等心，弘揚佛法，他的足跡遍佈各地。他擁有無盡的神通，通達三界而無障礙，展現聖潔的智慧，永遠沒有黑暗的遮蔽。他的修行純熟，意止、意斷、神足、根、力、覺支和道支都已圓滿，他寂靜地修習止觀，具備所有佛陀的修行品德，達到了最終的境界。他的功德和福報不可估量，他擁有莊嚴的相貌，在那裡長久自在。他仁慈和藹，不與人爭鬥，言行一致，心中所想與口中所說沒有差異。他的心意正直，沒有虛偽，不與人結怨，總是謙虛而不自大，平等對待眾生，沒有偏袒。他供養了無數的佛陀，為眾生承擔重任，始終忍受苦難。他看到無數的菩薩，瞭解他們的根基。帝釋天、梵天、四大天王、大神妙天，以及天龍、鬼神、夜叉、乾闥婆等，見到他都非常高興，接受他的教誨。他能分辨所有經文的含義，已經證得無為的境界，進入有為的境界，隨時方便地教化眾生。他的心念如同法器，能理解一切，佛陀所宣講的教義，他沒有迷惑不解，都能領會。他獲得了總持，深入法藏，乘坐大法船遊歷十二海，接引度化各種眾生。他將三十七道品的教義，彙集成法寶，擁有深奧的智慧，成為偉大的導師，越過四種煩惱的河流。他所有的願望都已實現，降伏了魔怨，善於救度外道，開導教化一切，所住之處都非常堅固。 現代漢語譯本：『什麼是《比丘普曜經典大方等法》？』當菩薩住在兜率天時，受到所有人的尊敬和供奉，他證得了無餘涅槃的境界，受到成百上千的天人的讚美，他的名聲傳遍十方，所有的願望都已實現。他通曉所有佛陀的教義，擁有純凈無暇的智慧之眼，他的意念、禪定和智慧自由自在地運轉，他的聖潔本性堅定不移，以未能度化眾生為恥。他的心胸寬廣，遍及遙遠的地方，他的佈施、持戒、忍辱、精進、一心和智慧都深不可測，他以無盡的方便法門度化眾生，擁有偉大的慈悲、憐憫、喜悅和捨棄四種平等心，弘揚佛法，他的足跡遍佈各地。他擁有無盡的神通，通達三界而無障礙，展現聖潔的智慧，永遠沒有黑暗的遮蔽。他的修行純熟，意止、意斷、神足、根、力、覺支和道支都已圓滿，他寂靜地修習止觀，具備所有佛陀的修行品德，達到了最終的境界。他的功德和福報不可估量，他擁有莊嚴的相貌，在那裡長久自在。他仁慈和藹，不與人爭鬥，言行一致，心中所想與口中所說沒有差異。他的心意正直，沒有虛偽，不與人結怨，總是謙虛而不自大，平等對待眾生，沒有偏袒。他供養了無數的佛陀，為眾生承擔重任，始終忍受苦難。他看到無數的菩薩，瞭解他們的根基。帝釋天、梵天、四大天王、大神妙天，以及天龍、鬼神、夜叉、乾闥婆等，見到他都非常高興，接受他的教誨。他能分辨所有經文的含義，已經證得無為的境界，進入有為的境界，隨時方便地教化眾生。他的心念如同法器，能理解一切，佛陀所宣講的教義，他沒有迷惑不解，都能領會。他獲得了總持，深入法藏，乘坐大法船遊歷十二海，接引度化各種眾生。他將三十七道品的教義，彙集成法寶，擁有深奧的智慧，成為偉大的導師，越過四種煩惱的河流。他所有的願望都已實現，降伏了魔怨，善於救度外道，開導教化一切，所住之處都非常堅固。
English version: 'What is the 'Bhikshu Puyao Classic Great Vaipulya Dharma'?' When a Bodhisattva dwells in the Tushita Heaven, he is revered and honored by all. He attains the state of Anuttara-samyak-sambodhi without remainder, and is praised by hundreds of thousands of devas. His name spreads throughout the ten directions, and all his vows are fulfilled. He is well-versed in all the Dharma treasures of the Buddhas, possesses the pure and immaculate wisdom eye of the holy path, and his thoughts, samadhi, and wisdom move freely. His holy nature is firm, and he is ashamed that beings have not yet been liberated. His thoughts are vast and far-reaching. His generosity, morality, patience, diligence, concentration, and wisdom are profound. He uses great skillful means to liberate beings without limit. He possesses great compassion, pity, joy, and equanimity, and his practice of the Brahma-viharas is extensive. He has limitless supernatural powers, is unobstructed in the three realms, manifests holy wisdom, and is never obscured by darkness. His path is pure and mature. He has perfected the cessation of thought, the abandonment of thought, the supernatural powers, the roots, the powers, the factors of enlightenment, and the path. He practices calm abiding and insight, and is fully equipped with all the factors of the Buddha's path, reaching the ultimate state. His merits and blessings are immeasurable. He has perfected the marks and characteristics of a Buddha, and dwells there long and freely. He is benevolent and harmonious, does not contend with others, and his words and actions are consistent. His thoughts and words are one and the same. His mind is upright, without flattery, and he does not harbor resentment. He is always humble and not arrogant. He treats all beings equally, without partiality. He has made offerings to countless Buddhas over hundreds of thousands of kalpas. He bears heavy responsibilities for beings and constantly endures calamities. He sees countless Bodhisattvas and understands their roots. Shakra, Brahma, the Four Heavenly Kings, the great and wonderful devas, devas, dragons, ghosts, yakshas, and gandharvas, all who see him are delighted and receive his teachings. He can distinguish the beginning and end of all verses. He has attained the unconditioned state and entered the conditioned state, teaching and transforming beings with skillful means at all times. His mind is like a vessel of Dharma, and he understands everything. He is not confused by the teachings of the Buddhas and does not turn away. He has attained total retention and has deeply entered the Dharma treasury. He rides the great Dharma boat and travels the twelve seas, guiding and liberating all beings. He gathers the teachings of the thirty-seven factors of enlightenment into a Dharma treasure, possesses profound wisdom, and becomes a great guide, crossing the four rivers of suffering. All his vows are fulfilled, he subdues the demons, is skilled in saving those on external paths, and teaches and transforms all, and his dwelling place is firm. English version: 'What is the 'Bhikshu Puyao Classic Great Vaipulya Dharma'?' When a Bodhisattva dwells in the Tushita Heaven, he is revered and honored by all. He attains the state of Anuttara-samyak-sambodhi without remainder, and is praised by hundreds of thousands of devas. His name spreads throughout the ten directions, and all his vows are fulfilled. He is well-versed in all the Dharma treasures of the Buddhas, possesses the pure and immaculate wisdom eye of the holy path, and his thoughts, samadhi, and wisdom move freely. His holy nature is firm, and he is ashamed that beings have not yet been liberated. His thoughts are vast and far-reaching. His generosity, morality, patience, diligence, concentration, and wisdom are profound. He uses great skillful means to liberate beings without limit. He possesses great compassion, pity, joy, and equanimity, and his practice of the Brahma-viharas is extensive. He has limitless supernatural powers, is unobstructed in the three realms, manifests holy wisdom, and is never obscured by darkness. His path is pure and mature. He has perfected the cessation of thought, the abandonment of thought, the supernatural powers, the roots, the powers, the factors of enlightenment, and the path. He practices calm abiding and insight, and is fully equipped with all the factors of the Buddha's path, reaching the ultimate state. His merits and blessings are immeasurable. He has perfected the marks and characteristics of a Buddha, and dwells there long and freely. He is benevolent and harmonious, does not contend with others, and his words and actions are consistent. His thoughts and words are one and the same. His mind is upright, without flattery, and he does not harbor resentment. He is always humble and not arrogant. He treats all beings equally, without partiality. He has made offerings to countless Buddhas over hundreds of thousands of kalpas. He bears heavy responsibilities for beings and constantly endures calamities. He sees countless Bodhisattvas and understands their roots. Shakra, Brahma, the Four Heavenly Kings, the great and wonderful devas, devas, dragons, ghosts, yakshas, and gandharvas, all who see him are delighted and receive his teachings. He can distinguish the beginning and end of all verses. He has attained the unconditioned state and entered the conditioned state, teaching and transforming beings with skillful means at all times. His mind is like a vessel of Dharma, and he understands everything. He is not confused by the teachings of the Buddhas and does not turn away. He has attained total retention and has deeply entered the Dharma treasury. He rides the great Dharma boat and travels the twelve seas, guiding and liberating all beings. He gathers the teachings of the thirty-seven factors of enlightenment into a Dharma treasure, possesses profound wisdom, and becomes a great guide, crossing the four rivers of suffering. All his vows are fulfilled, he subdues the demons, is skilled in saving those on external paths, and teaches and transforms all, and his dwelling place is firm. English version: 'What is the 'Bhikshu Puyao Classic Great Vaipulya Dharma'?' When a Bodhisattva dwells in the Tushita Heaven, he is revered and honored by all. He attains the state of Anuttara-samyak-sambodhi without remainder, and is praised by hundreds of thousands of devas. His name spreads throughout the ten directions, and all his vows are fulfilled. He is well-versed in all the Dharma treasures of the Buddhas, possesses the pure and immaculate wisdom eye of the holy path, and his thoughts, samadhi, and wisdom move freely. His holy nature is firm, and he is ashamed that beings have not yet been liberated. His thoughts are vast and far-reaching. His generosity, morality, patience, diligence, concentration, and wisdom are profound. He uses great skillful means to liberate beings without limit. He possesses great compassion, pity, joy, and equanimity, and his practice of the Brahma-viharas is extensive. He has limitless supernatural powers, is unobstructed in the three realms, manifests holy wisdom, and is never obscured by darkness. His path is pure and mature. He has perfected the cessation of thought, the abandonment of thought, the supernatural powers, the roots, the powers, the factors of enlightenment, and the path. He practices calm abiding and insight, and is fully equipped with all the factors of the Buddha's path, reaching the ultimate state. His merits and blessings are immeasurable. He has perfected the marks and characteristics of a Buddha, and dwells there long and freely. He is benevolent and harmonious, does not contend with others, and his words and actions are consistent. His thoughts and words are one and the same. His mind is upright, without flattery, and he does not harbor resentment. He is always humble and not arrogant. He treats all beings equally, without partiality. He has made offerings to countless Buddhas over hundreds of thousands of kalpas. He bears heavy responsibilities for beings and constantly endures calamities. He sees countless Bodhisattvas and understands their roots. Shakra, Brahma, the Four Heavenly Kings, the great and wonderful devas, devas, dragons, ghosts, yakshas, and gandharvas, all who see him are delighted and receive his teachings. He can distinguish the beginning and end of all verses. He has attained the unconditioned state and entered the conditioned state, teaching and transforming beings with skillful means at all times. His mind is like a vessel of Dharma, and he understands everything. He is not confused by the teachings of the Buddhas and does not turn away. He has attained total retention and has deeply entered the Dharma treasury. He rides the great Dharma boat and travels the twelve seas, guiding and liberating all beings. He gathers the teachings of the thirty-seven factors of enlightenment into a Dharma treasure, possesses profound wisdom, and becomes a great guide, crossing the four rivers of suffering. All his vows are fulfilled, he subdues the demons, is skilled in saving those on external paths, and teaches and transforms all, and his dwelling place is firm.
。雖在塵勞皆來歸命，為眾導首，強若金剛行無蓋哀，志性和安積精進力，為法優奧善權方便，在眾中雄如師子，定意之業不可限載，猶如蓮華處污無垢，禁戒博聞而無放逸，慈於十方無有加害，心水清澄而無所著，游世八法，心如大寶，所度無極福祚聖慧，積功累德，道藏解明佛之智慧度闡法城，消眾患難善開寤之。以四神足度于彼岸，志三脫門顯其寂觀，清凈光曜一心脫門，處在閑室如山曠野，游法叢樹行具足成，十力無畏未曾怯弱，以度生死無復疑難，衣毛不豎越于無數在外異學，猶如師子游于麋鹿，舍諸放逸無吾我意，設有所暢，為師子吼，人中之雄，解脫禪定智慧道場。放大光明照諸闇冥悉蒙道明，眾邪異學譬如螢火無益於世，愚贛幽昧曜蔽塞心，興大道力精進之業，宣功德行威神巍巍，除闇冥品具足清白，見莫不歡。諸佛國土無所掛礙，拔諸窮厄盪滌垢穢，脫門一心覺意清涼，曉了聖明禪思清白以開化之。其四部眾，諸天人民，行七覺意積累道寶，齊心眾生應病與藥，志不懷惡行十善業，以是財富奉持具足，不違法王所行殊勝而轉寶輪，轉輪王種成就一切深遠難限，一切法寶博聞無厭，慧普無極
現代漢語譯本：雖然身處塵世勞苦，卻都歸心於佛，作為眾生的引導者和首領，像金剛一樣堅強，行為無所畏懼，充滿慈悲。他們的意志堅定，安於積累精進的力量，爲了佛法精深奧妙，善用權巧方便。在眾人之中，他們像獅子一樣雄偉，禪定之功不可限量。他們像蓮花一樣，身處污泥而不染，嚴守戒律，博學多聞而不放縱。他們慈愛十方，不傷害任何眾生，心如清水般清澈，沒有任何執著。他們遊歷世間，不為八風所動，心如珍寶。他們所度化的眾生無量無邊，福德和智慧都達到極高境界。他們積累功德，修習佛道，通曉佛的智慧，弘揚佛法，消除眾生的苦難，善於啓發眾生的覺悟。他們以四神足渡過生死苦海，立志於三解脫門，彰顯寂靜的觀照。他們清凈光明，一心向往解脫之門。他們身處閑靜的居室，如同山野曠地，在佛法的叢林中游歷，修行圓滿。他們具備十力，無所畏懼，從未怯懦，已經超越生死輪迴，不再有任何疑惑。他們不為外道所動，超越無數外道，如同獅子在麋鹿群中游走。他們捨棄一切放縱，沒有我執我見，如果有所宣說，則如獅子吼般震懾人心，是人中的英雄，在解脫禪定智慧的道場中修行。他們放出光明，照亮一切黑暗，使眾生都蒙受佛法的光明。那些邪惡的外道，如同螢火蟲一樣，對世間毫無益處。愚昧無知的人，被黑暗矇蔽了心智。他們興起大道的力量，精進修行，宣揚功德，威神巍巍，消除黑暗，品行清白，使見到他們的人都感到歡喜。他們遊歷諸佛國土，沒有任何障礙，拔除眾生的窮困厄難，洗滌污垢，一心向往解脫之門，覺悟清涼，明瞭聖道，禪思清凈，以此來開化眾生。他們的四部弟子，諸天人民，修行七覺支，積累道寶，齊心協力，對癥下藥，不懷惡意，奉行十善業。他們以這些財富來奉持佛法，不違背法王所行的殊勝之道，轉動法輪，轉輪王種成就一切深遠難測的功德。他們對一切佛法都博聞強記，永不厭倦，智慧廣大無邊。 現代漢語譯本：他們雖然身處塵世的勞苦之中，卻都歸心於佛，作為眾生的引導者和領袖，像金剛一樣堅強，行為無所畏懼，充滿慈悲。他們的意志堅定，安於積累精進的力量，爲了佛法精深奧妙，善用權巧方便。在眾人之中，他們像獅子一樣雄偉，禪定之功不可限量。他們像蓮花一樣，身處污泥而不染，嚴守戒律，博學多聞而不放縱。他們慈愛十方，不傷害任何眾生，心如清水般清澈，沒有任何執著。他們遊歷世間，不為八風所動，心如珍寶。他們所度化的眾生無量無邊，福德和智慧都達到極高境界。他們積累功德，修習佛道，通曉佛的智慧，弘揚佛法，消除眾生的苦難，善於啓發眾生的覺悟。他們以四神足渡過生死苦海，立志於三解脫門，彰顯寂靜的觀照。他們清凈光明，一心向往解脫之門。他們身處閑靜的居室，如同山野曠地，在佛法的叢林中游歷，修行圓滿。他們具備十力，無所畏懼，從未怯懦，已經超越生死輪迴，不再有任何疑惑。他們不為外道所動，超越無數外道，如同獅子在麋鹿群中游走。他們捨棄一切放縱，沒有我執我見，如果有所宣說，則如獅子吼般震懾人心，是人中的英雄，在解脫禪定智慧的道場中修行。他們放出光明，照亮一切黑暗，使眾生都蒙受佛法的光明。那些邪惡的外道，如同螢火蟲一樣，對世間毫無益處。愚昧無知的人，被黑暗矇蔽了心智。他們興起大道的力量，精進修行，宣揚功德，威神巍巍，消除黑暗，品行清白，使見到他們的人都感到歡喜。他們遊歷諸佛國土，沒有任何障礙，拔除眾生的窮困厄難，洗滌污垢，一心向往解脫之門，覺悟清涼，明瞭聖道，禪思清凈，以此來開化眾生。他們的四部弟子，諸天人民，修行七覺支，積累道寶，齊心協力，對癥下藥，不懷惡意，奉行十善業。他們以這些財富來奉持佛法，不違背法王所行的殊勝之道，轉動法輪，轉輪王種成就一切深遠難測的功德。他們對一切佛法都博聞強記，永不厭倦，智慧廣大無邊。
English version: Though amidst the toils of the world, they all turn their lives to the Buddha, acting as guides and leaders for all beings. They are as strong as diamonds, their actions fearless, and filled with compassion. Their will is firm, they are content to accumulate the power of diligence, and for the sake of the profound and subtle Dharma, they skillfully use expedient means. Among the assembly, they are as majestic as lions, their meditative achievements are immeasurable. They are like lotuses, unstained by the mud they grow in, strictly observing precepts, learned and wise without being lax. They are compassionate to all directions, harming no living being, their hearts as clear as pure water, without any attachments. They travel the world, unmoved by the eight worldly winds, their hearts like precious jewels. The beings they liberate are countless, their blessings and wisdom reach the highest realms. They accumulate merit, cultivate the path of the Buddha, understand the wisdom of the Buddha, propagate the Dharma, eliminate the suffering of beings, and are skilled at awakening beings. They cross the sea of birth and death with the four supernatural powers, aspire to the three gates of liberation, and manifest the contemplation of stillness. They are pure and radiant, their hearts single-mindedly yearn for the gate of liberation. They dwell in quiet chambers, like mountains and wilderness, wandering in the forests of the Dharma, their practice perfected. They possess the ten powers, are fearless, and have never been timid. They have transcended the cycle of birth and death, and have no more doubts. They are not swayed by external paths, surpassing countless heretics, like lions roaming among deer. They abandon all indulgence, have no ego or self-view, and if they speak, it is like a lion's roar, shaking the hearts of people. They are heroes among men, practicing in the place of liberation, meditation, and wisdom. They emit light, illuminating all darkness, so that all beings may receive the light of the Dharma. Those evil heretics, like fireflies, are of no benefit to the world. The ignorant and foolish are blinded by darkness. They raise the power of the great path, diligently practice, proclaim merit, their majestic power is awe-inspiring, they eliminate darkness, their conduct is pure, and all who see them are filled with joy. They travel through the Buddha lands without any obstacles, removing the poverty and suffering of beings, washing away defilements, their hearts single-mindedly yearn for the gate of liberation, awakening to coolness, understanding the holy path, their meditation is pure, and they use this to enlighten beings. Their fourfold disciples, gods, and people, practice the seven factors of enlightenment, accumulate the treasures of the path, work together with one heart, give medicine according to the illness, harbor no evil, and practice the ten good deeds. They use these riches to uphold the Dharma, not violating the supreme path of the Dharma King, turning the wheel of the Dharma, the lineage of the wheel-turning king achieves all profound and immeasurable merits. They are learned in all the teachings of the Buddha, never weary, and their wisdom is vast and boundless. English version: Though they are amidst the toils of the world, they all turn their hearts to the Buddha, acting as guides and leaders for all beings. They are as strong as diamonds, their actions fearless, and filled with compassion. Their will is firm, they are content to accumulate the power of diligence, and for the sake of the profound and subtle Dharma, they skillfully use expedient means. Among the assembly, they are as majestic as lions, their meditative achievements are immeasurable. They are like lotuses, unstained by the mud they grow in, strictly observing precepts, learned and wise without being lax. They are compassionate to all directions, harming no living being, their hearts as clear as pure water, without any attachments. They travel the world, unmoved by the eight worldly winds, their hearts like precious jewels. The beings they liberate are countless, their blessings and wisdom reach the highest realms. They accumulate merit, cultivate the path of the Buddha, understand the wisdom of the Buddha, propagate the Dharma, eliminate the suffering of beings, and are skilled at awakening beings. They cross the sea of birth and death with the four supernatural powers, aspire to the three gates of liberation, and manifest the contemplation of stillness. They are pure and radiant, their hearts single-mindedly yearn for the gate of liberation. They dwell in quiet chambers, like mountains and wilderness, wandering in the forests of the Dharma, their practice perfected. They possess the ten powers, are fearless, and have never been timid. They have transcended the cycle of birth and death, and have no more doubts. They are not swayed by external paths, surpassing countless heretics, like lions roaming among deer. They abandon all indulgence, have no ego or self-view, and if they speak, it is like a lion's roar, shaking the hearts of people. They are heroes among men, practicing in the place of liberation, meditation, and wisdom. They emit light, illuminating all darkness, so that all beings may receive the light of the Dharma. Those evil heretics, like fireflies, are of no benefit to the world. The ignorant and foolish are blinded by darkness. They raise the power of the great path, diligently practice, proclaim merit, their majestic power is awe-inspiring, they eliminate darkness, their conduct is pure, and all who see them are filled with joy. They travel through the Buddha lands without any obstacles, removing the poverty and suffering of beings, washing away defilements, their hearts single-mindedly yearn for the gate of liberation, awakening to coolness, understanding the holy path, their meditation is pure, and they use this to enlighten beings. Their fourfold disciples, gods, and people, practice the seven factors of enlightenment, accumulate the treasures of the path, work together with one heart, give medicine according to the illness, harbor no evil, and practice the ten good deeds. They use these riches to uphold the Dharma, not violating the supreme path of the Dharma King, turning the wheel of the Dharma, the lineage of the wheel-turning king achieves all profound and immeasurable merits. They are learned in all the teachings of the Buddha, never weary, and their wisdom is vast and boundless.
。
「爾時所興不可限量，無能為喻，猶如江海；所總持慧，如地水火風；其心平等，堅強不動如須彌山；消諸結著，猶如日光以耀諸垢；心若虛空，在大宮殿安處其中，諸床座具二萬二千，門戶軒窗講堂棚閣，校飾嚴整豎眾幢蓋，交露精舍佈散眾華青蓮芙蓉，諸玉女眾有億百千俱作伎樂，及雜眾華不可稱限，諸寶樹木次第行列，其地清凈平正無邪，香勛普流，飛鳥鳧雁哀鸞異類，無數億眾遊戲浴池，暢和雅音現在觀睹。聞大法聲消除一切塵欲之難，攝諸疲厭自大貢高，其心歡悅思念弘廣，由是成就大無極法，演出訓誨八萬四千伎樂妙音，是為菩薩宿世積德，自然宣出此微妙偈：
「積功累德行， 宣佈具足音； 其心普思道， 造智慧光明。 備無量勢力， 棄捐諸所有； 分別決眾疑， 諸天之本末。 意清凈無垢， 無雜眾瑕穢； 棄捐於三毒， 寂滅瞋恚恨。 鮮潔消眾垢， 其心如明珠； 從往古以來， 常喜好佈施。 音響從種姓， 戒寂行調和； 精進禪智慧， 遵習億載法。 音暢無數稱， 宣說億載佛； 愍傷于眾生， 且觀今是時。 曉了知終始， 生死之塵垢； 觀察其本行， 天龍諸鬼神
現代漢語譯本 當時所興盛的景象不可思議，無法用任何事物來比喻，就像江河大海一樣；所擁有的總持智慧，如同地、水、火、風四大元素；他的心平等，堅強不動搖如同須彌山；消除一切煩惱執著，就像陽光照耀驅散污垢；他的心如同虛空，安處於大宮殿之中，宮殿里有兩萬兩千張床座，門窗講堂樓閣，裝飾得莊嚴整齊，豎立著各種旗幟，交相輝映的精舍，散佈著各種鮮花，青蓮和芙蓉，無數的玉女們演奏著音樂，還有數不清的各種鮮花，各種寶樹依次排列，地面清凈平坦沒有邪惡，香氣瀰漫，飛鳥、野鴨、天鵝等各種鳥類，無數的眾生在浴池中嬉戲，發出和諧美妙的聲音，現在都能親眼看到。聽到大法之聲，消除一切塵世慾望的困擾，收攝一切疲憊厭倦和自大傲慢，內心歡喜，思緒開闊，由此成就無上大法，演說教誨，發出八萬四千種美妙的音樂，這是菩薩前世積累的功德，自然宣說出這微妙的偈語： 『積累功德，廣行善事，宣揚圓滿的教誨；他的心普遍思索真理，創造智慧的光明。 具備無量的力量，捨棄一切所有；分別決斷眾人的疑惑，瞭解諸天眾生的本末。 心意清凈沒有污垢，沒有各種雜質瑕疵；捨棄貪嗔癡三毒，寂滅嗔恨。 純潔清凈，消除一切污垢，他的心如同明珠；從過去到現在，一直喜歡佈施。 聲音洪亮，源於高貴的種姓，戒律清凈，行為調和；精進禪定智慧，遵循億萬年的佛法。 聲音響亮，無數稱讚，宣說億萬佛陀；憐憫傷痛眾生，且看現在正是時候。 明瞭知道終始，生死輪迴的塵垢；觀察其根本行為，天龍鬼神等眾生。』
English version The flourishing scene at that time was inconceivable and beyond comparison, like rivers and seas; the wisdom of total retention he possessed was like the four elements of earth, water, fire, and wind; his heart was equal, firm, and unmoving like Mount Sumeru; he eliminated all afflictions and attachments, just as sunlight illuminates and dispels dirt; his heart was like the void, dwelling in a great palace, which had twenty-two thousand beds and seats, doors, windows, lecture halls, and pavilions, all decorated with solemnity and order, with various banners erected, and intersecting exquisite residences, scattered with various flowers, blue lotuses, and hibiscus. Countless jade maidens played music, and there were countless various flowers, and various precious trees arranged in order. The ground was pure, flat, and without evil, with fragrance permeating everywhere. Birds, ducks, swans, and various other birds, countless beings played in the bathing pools, producing harmonious and beautiful sounds, all of which could be seen with one's own eyes. Hearing the sound of the great Dharma, all the troubles of worldly desires were eliminated, all fatigue, weariness, and arrogance were subdued, the heart was joyful, and thoughts were broad, thus achieving the supreme Dharma, expounding teachings, and emitting eighty-four thousand kinds of wonderful music. This was the merit accumulated by the Bodhisattva in his past lives, and he naturally proclaimed this subtle verse: 'Accumulating merits and virtues, practicing good deeds, proclaiming the complete teachings; his heart universally contemplates the truth, creating the light of wisdom. Possessing immeasurable power, abandoning all possessions; distinguishing and resolving the doubts of the people, understanding the origin and end of all heavenly beings. His mind is pure and without defilement, without any impurities or flaws; abandoning the three poisons of greed, anger, and ignorance, extinguishing hatred and resentment. Pure and clean, eliminating all defilements, his heart is like a bright pearl; from the past until now, he has always loved to give. His voice is loud and clear, stemming from a noble lineage, his precepts are pure, and his conduct is harmonious; diligently practicing meditation and wisdom, following the Dharma for billions of years. His voice is resounding, with countless praises, proclaiming billions of Buddhas; having compassion for suffering beings, and seeing that now is the right time. Clearly knowing the beginning and the end, the defilements of the cycle of birth and death; observing their fundamental actions, the gods, dragons, and spirits.'
。 樂百千億劫， 聽之無厭惓； 善智慧無懈， 充飽久飢渴。 卿等雖所慕， 樂法不好欲； 性已無垢穢， 愍傷天世人。 億那術載天， 聽法心不廢； 若慕于歌頌， 觀諸地獄難。 其目凈無垢， 見十方諸佛； 已得聞此法， 斯經世所尊。 宿世種妙德， 處兜術天宮； 直加天慈哀， 愍悅雨天下。 已越于欲界， 及色界億載； 咸共慕樂聖， 無上吉祥佛。 降伏眾魔業， 消化諸異學； 佛道如觀掌， 且察今是時。 世塵勞興盛， 宜布諸法雲； 精進雨甘露， 消滅天世垢。 尊醫曉諸種， 授藥建療治； 應示三脫門， 速立無為宅。 譬如師子吼， 諸小蟲怖懅； 暢佛師子吼， 降伏外異學。 手執明哲燈， 過伏精進力； 總持近目前， 勝降伏眾魔。 四天王遙察， 欲貢上尊缽； 億載天帝梵， 始生往奉敬。 觀睹尊音稱， 寶種諸豪姓； 見人尊所處， 行菩薩之道。 其來在三有， 明寶在所勝； 無垢如摩尼， 興雲雨天下。 諸伎樂之聲， 演出若干音； 勸助愍哀意， 觀察今是時
現代漢語譯本 在億萬劫的時間裡，聽聞佛法也不會感到厭倦； 善巧的智慧沒有懈怠，能使長久飢渴的心靈得到飽足。 你們雖然有所羨慕，但要樂於佛法而不是貪求慾望； 本性已經沒有污垢，要憐憫悲傷天界和世間的人們。 即使經過億萬年，聽聞佛法的心也不會廢棄； 如果貪戀歌舞，就看看地獄的苦難。 他們的眼睛清凈沒有污垢，能看見十方諸佛； 已經聽聞了這佛法，這部經典是世間所尊崇的。 過去世種下了美好的德行，才能處在兜率天宮； 直接承受天界的慈悲哀憫，喜悅地降下法雨普施天下。 已經超越了欲界，以及億萬年的時間； 都共同羨慕愛樂聖者，無上吉祥的佛陀。 降伏了各種魔的業障，消化了各種不同的學說； 佛道就像觀看手掌一樣清晰，且要觀察現在正是時候。 世間的塵勞興盛，應該廣佈佛法的雲彩； 精進地降下甘露，消滅天界和世間的污垢。 尊貴的醫者明曉各種病癥，給予藥物建立治療； 應該開示三解脫門，迅速建立無為的家宅。 譬如獅子吼叫，各種小蟲都會感到恐懼； 暢快地發出佛的獅子吼，降伏外道的各種異端學說。 手中執持明亮的智慧燈，超越並降伏精進的力量； 總持的法門就在眼前，勝過降伏各種魔障。 四大天王遙遠地觀察，想要進貢最尊貴的缽； 億萬天帝和梵天，才開始前來奉獻敬意。 觀察並瞻仰尊貴的音容，寶貴的種姓和豪門貴族； 看見人們在尊者所在之處，修行菩薩的道業。 他們來到三界之中，明亮的寶珠在所到之處都最為殊勝； 沒有污垢如同摩尼寶珠，興起雲彩降下法雨普施天下。 各種伎樂的聲音，演奏出各種不同的音調； 勸勉幫助憐憫哀傷的心意，觀察現在正是時候。
English version For billions of kalpas, listening to the Dharma will not bring weariness; Skillful wisdom is without懈怠, able to satiate the long-standing hunger and thirst of the mind. Although you have admiration, you should delight in the Dharma rather than crave desires; Your nature is already without defilement, you should pity and grieve for the beings in the heavens and the world. Even after billions of years, the mind that listens to the Dharma will not be abandoned; If you are greedy for songs and dances, then look at the suffering of hell. Their eyes are pure and without defilement, able to see the Buddhas of the ten directions; Having already heard this Dharma, this scripture is revered by the world. In past lives, they planted wonderful virtues, thus they can dwell in the Tusita Heaven; Directly receiving the compassion and pity of the heavens, joyfully sending down the rain of Dharma to benefit all under heaven. They have already transcended the desire realm, and billions of years; They all together admire and love the sage, the unsurpassed auspicious Buddha. They have subdued the various karmas of demons, and digested various different doctrines; The Buddha's path is as clear as watching the palm of one's hand, and you should observe that now is the right time. The dust and toil of the world are flourishing, you should spread the clouds of the Dharma; Diligently send down the sweet dew, eliminating the defilements of the heavens and the world. The honored physician understands all kinds of illnesses, gives medicine and establishes treatment; You should reveal the three gates of liberation, and quickly establish the abode of non-action. Like a lion's roar, all small insects will feel fear; Freely emit the Buddha's lion's roar, subduing the various heterodox doctrines of external paths. Holding the bright lamp of wisdom in hand, surpassing and subduing the power of diligence; The Dharma of total retention is right before your eyes, surpassing the subduing of various demonic obstacles. The Four Heavenly Kings observe from afar, wanting to offer the most honored bowl; Billions of heavenly emperors and Brahmas, only then begin to come and offer their respect. Observing and beholding the honored countenance and voice, the precious lineages and noble families; Seeing people in the place where the honored one is, practicing the path of the Bodhisattva. They come into the three realms, the bright jewel is the most superior wherever it goes; Without defilement like a Mani jewel, raising clouds and sending down the rain of Dharma to benefit all under heaven. The sounds of various musical instruments, play various different tunes; Encouraging and helping the compassionate and grieving mind, observe that now is the right time.
。」
於是佛告諸比丘：「於時菩薩省諸伎樂，宣法音時出大宮殿，有大講堂號演施法，升彼講堂坐師子床，其諸天子學大乘業行等慈者，亦復俱升此大講堂，各從本位次第而坐。舍玉女眾及諸天子，咸從同學各來集會。諸眷屬眾各六十六億，咸共講議，當使菩薩現生何種，或有說言：『此維提種，摩竭國土最為興盛，今菩薩者，應在彼土降神母胎。』或有說言：『菩薩不應生彼國土。所以然者？維提種者，母性真正、其父不真，種性卒暴而不安詳，無可貪樂，其種鮮德福不具足，土地國邑無好浴池苑囿之觀，既處邊境不宜生彼。』或有議言：『拘薩大國其種弘廣，眷屬興盛，菩薩應下降神彼國。』或有報言：『菩薩不應。所以然者？其拘薩本從摩騰種來生彼國，父母宗族皆不真正，下劣小姓非是天師所可慕樂，福祿鮮薄卑鄙之土，性行不和，無有奇珍殊異之寶，餚饌之供可以奉聖，園觀浴池亦復簡少，既是邊表不宜屈尊。』或復說言：『和沙大國國王右性人民熾盛，五穀豐登，菩薩應當降神彼國。』或復報言：『菩薩不應。所以然者？其彼國王雜合小姓，非是高德，土無威神，受他節度來於此國，父母不真不得自在，以是之故不應生彼
於是佛告訴眾比丘：『當時菩薩省視各種伎樂，宣講佛法時走出大宮殿，有一座大講堂名為演施法，菩薩登上講堂，坐上獅子座。那些學習大乘佛法、修行慈悲的天子們，也一同登上這座大講堂，各自按照自己的位置依次坐下。捨棄了玉女和眾天子，都從各自的同學那裡前來。眷屬們各有六十六億，一同商議，應當讓菩薩現生在何種地方。有人說：『維提種，摩竭陀國最為興盛，現在菩薩，應該在那裡的母胎中降生。』有人說：『菩薩不應該生在那個國家。為什麼呢？維提種的母親血統純正，父親血統不純正，種性急躁不安詳，沒有什麼值得貪戀的，他們的種族缺少德行，福報不具足，土地和城邑沒有好的浴池和園林景觀，既然地處邊境，不適合菩薩降生。』有人議論說：『拘薩羅大國，其種族廣闊，眷屬興盛，菩薩應該降生到那個國家。』有人反駁說：『菩薩不應該。為什麼呢？拘薩羅的祖先是從摩騰種那裡來到這個國家的，父母宗族都不純正，是低劣的小姓，不是天師所羨慕的，福祿淺薄，是卑鄙的土地，性情不和，沒有奇珍異寶，也沒有可以供奉聖人的佳餚，園林浴池也少，既然是邊遠地區，不適合屈尊。』又有人說：『和沙大國，國王性格溫和，人民興盛，五穀豐登，菩薩應該降生到那個國家。』又有人反駁說：『菩薩不應該。為什麼呢？那個國王是雜合的小姓，不是高尚的德行，土地沒有威嚴，受其他國家的節制來到這裡，父母血統不純正，不能自由自在，因此不應該生在那裡。』
Then the Buddha told the monks, 'At that time, the Bodhisattva, having observed various musical performances, when proclaiming the Dharma, emerged from the great palace. There was a great lecture hall named 'Spreading the Dharma,' and the Bodhisattva ascended the lecture hall and sat upon the lion throne. Those heavenly beings who were studying the Mahayana path and practicing compassion also ascended this great lecture hall together, each sitting in their respective places. Having left the jade maidens and the heavenly beings, they all came from their respective classmates. Each of the retinue numbered sixty-six billion, and they discussed together where the Bodhisattva should be born. Some said, 'The Videha lineage, the Magadha country, is the most prosperous. Now, the Bodhisattva should descend into the womb of a mother there.' Others said, 'The Bodhisattva should not be born in that country. Why is that? The mother of the Videha lineage is of pure blood, but the father is not. Their lineage is impetuous and not peaceful, there is nothing to be desired, their lineage lacks virtue, and their blessings are not complete. The land and cities do not have good bathing pools or garden views. Since it is located on the border, it is not suitable for the Bodhisattva to be born there.' Some argued, 'The great country of Kosala has a vast lineage and a prosperous retinue. The Bodhisattva should descend into that country.' Others retorted, 'The Bodhisattva should not. Why is that? The ancestors of Kosala came to that country from the Matanga lineage. The parents and clan are not pure, they are of a low and inferior lineage, not something that a heavenly teacher would admire. Their blessings are shallow, it is a base land, their nature is not harmonious, there are no rare and precious treasures, nor are there delicacies to offer to the sage. The gardens and bathing pools are also scarce. Since it is a remote area, it is not suitable for condescension.' Still others said, 'The great country of Kashi, the king is gentle, the people are prosperous, and the five grains are abundant. The Bodhisattva should descend into that country.' Others retorted, 'The Bodhisattva should not. Why is that? That king is of a mixed and inferior lineage, not of high virtue. The land has no majesty, and he came to this country under the control of other countries. The parents' lineage is not pure, and they are not free. Therefore, the Bodhisattva should not be born there.'
。』或復說言：『此維耶離無極大城，人民滋茂安隱豐熟快樂無難，軒窗門戶雕文棚閣嚴飾巍巍，浴池園觀男女周旋遊戲其中，人民居宅儼然整齊，菩薩應下降神彼土。』或復報言：『不宜現彼。所以然者？彼土民眾喜諍不和，無清凈行有外無內，不修道法不別尊卑，各自謂尊獨言只步，不能下意，不順法教，不服高德，以是之故不可屈尊。』或復說言：『此鏺樹國，種性豪強事業無極，行眾無首所習第一，菩薩應下降神彼國。』或復報言：『是亦不應。所以然者？其土兇逆舉動虛妄，志性粗獷剛強難化，形笑輕人自大由己，不修事業，以是之故不應生彼。』其諸菩薩及諸天子，各各共議觀察天下諸大國土，諸王大姓豪尊重位，皆觀察之，悉不可意。
「爾時會中有一天子，名曰幢英，行菩薩道逮不退轉暢達大乘，告諸菩薩及諸天子：『諸賢者等！可共俱往問于菩薩，何所種姓，最後究竟一生補處，應往降神處於胞胎？』僉共叉手，詣菩薩所，而前咨問：『惟愿正士究竟菩薩，一生補處所可降神，種姓何類？功勛云何？』
「菩薩報曰：『其國種姓有六十德，一生補處乃應降神
現代漢語譯本：『或者又有人說：』這維耶離城是無比巨大的城市，人民繁榮昌盛，安居樂業，富足快樂，沒有災難。房屋的窗戶和門都雕刻著花紋，樓閣裝飾得莊嚴巍峨。浴池和園林中，男男女女在其中嬉戲玩耍。人民的住宅整齊劃一，菩薩應該降生到那個地方。』或者又有人說：『不應該在那裡顯現。為什麼呢？因為那個地方的人民喜歡爭鬥，不和睦，沒有清凈的行為，表裡不一，不修習佛法，不分尊卑，各自認為自己高貴，獨斷專行，不能虛心接受別人的意見，不順從佛法的教導，不服從高尚的德行，因此不應該屈尊降生在那裡。』或者又有人說：『這鏺樹國，種族強悍，事業無邊，行為眾多卻沒有首領，所習的都是第一等的，菩薩應該降生到那個國家。』或者又有人說：『那裡也不應該去。為什麼呢？因為那個地方的人民兇殘暴戾，行為虛偽，心性粗野，剛強難以教化，喜歡嘲笑別人，自高自大，不修習事業，因此不應該出生在那裡。』那些菩薩和天子們，各自共同商議觀察天下各個大的國土，那些國王、大姓、豪門、尊貴的人，都觀察了一遍，都不合心意。 這時，會中有一位天子，名叫幢英，修行菩薩道已經達到不退轉的境界，通達大乘佛法，他告訴各位菩薩和天子們：『各位賢者！我們可以一起去問菩薩，哪種姓氏，最後究竟一生補處，應該降生到哪裡？』大家一起合掌，來到菩薩面前，向前請問：『希望正士，究竟菩薩，一生補處應該降生到哪裡，是什麼種姓？功德如何？』 菩薩回答說：『那個國家的種姓有六十種德行，一生補處才應該降生在那裡。』
English version: 'Or some would say: 'This city of Vaisali is an immensely large city, its people are prosperous, living in peace and security, wealthy and happy, without any calamities. The windows and doors of the houses are carved with patterns, and the pavilions are decorated with solemn grandeur. In the bathhouses and gardens, men and women stroll and play. The people's residences are neat and orderly, and a Bodhisattva should descend and be born there.' Or others would say: 'It is not appropriate to appear there. Why is that? Because the people of that land are fond of strife and discord, they do not have pure conduct, they are outwardly one way and inwardly another, they do not cultivate the Dharma, they do not distinguish between the noble and the lowly, each considers themselves superior, they act on their own, they cannot humbly accept others' opinions, they do not follow the teachings of the Dharma, and they do not submit to high virtue. Therefore, it is not appropriate to condescend to be born there.' Or some would say: 'This country of Palasa, its people are strong and powerful, their undertakings are boundless, their actions are numerous but without a leader, and what they practice is of the highest order. A Bodhisattva should descend and be born in that country.' Or others would say: 'That is also not appropriate. Why is that? Because the people of that land are cruel and rebellious, their actions are false, their nature is coarse, they are stubborn and difficult to transform, they like to mock others, they are arrogant and self-centered, and they do not cultivate good deeds. Therefore, it is not appropriate to be born there.' The Bodhisattvas and the heavenly beings, each discussed and observed the great lands of the world, the kings, the great clans, the wealthy, and the honored, they observed them all, but none were to their liking. At that time, there was a heavenly being in the assembly named Dhvaja-Indra, who had attained the stage of non-retrogression in the Bodhisattva path and was well-versed in the Mahayana teachings. He said to the Bodhisattvas and the heavenly beings: 'Virtuous ones! Let us go together and ask the Bodhisattva, what lineage, as the final one-life-away-from-Buddhahood, should he descend and be born into?' They all joined their palms together and went to the Bodhisattva, and asked: 'We wish that the righteous one, the ultimate Bodhisattva, the one-life-away-from-Buddhahood, would tell us where he should descend, what lineage he should be born into, and what his merits are?' The Bodhisattva replied: 'The lineage of that country has sixty virtues, and only then should a one-life-away-from-Buddhahood descend there.'
。何謂六十？一、國土寬博種姓寂靜，二、眾所宗仰，三、不生雜姓，四、所生微妙，五、種姓真正，六、應男女行，七、志操堅強，八、本業丈夫，九、尊習上業，十、其行堅要，一、作人惔怕，二、眾所羨樂，三、意行勇猛，四、所在尊豪，五、志行無極，六、女行清白，七、男子無限，八、所生無畏，九、無有慳嫉，二十、智慧明達，一、有藝多術，二、棄捐惡趣，三、飯食恣意，四、逮得自在，五、善友興盛，六、雖在蟲獸無所嬈害，七、種姓溫良，八、慕修道德，九、而無貪慾，三十、無有瞋恚，一、不懷愚冥，二、在樂無贛，三、相好弘普，四、所造篤信，五、好樂佈施，六、出家堅固，七、力勢超異，八、所由殊勝，九、人莫不敬，四十、諸天奉之，一、鬼神承事，二、餓鬼歸仰，三、無有怨結，四、名聞十方，五、種類第一，六、性行自在，七、其眷屬強，八、無亂伴黨，九、群類無上，五十、孝順父母，一、敬沙門梵志，二、財業饒富，三、多寶谷藏，四、豐於七珍，五、象馬熾盛，六、獨步由己，七、奴客僮使甚多無數，八、利義如意，九、無能勝者，十、仁慈普覆，是為六十
現代漢語譯本：什麼是六十種殊勝之處？一、國土廣闊，種姓安寧；二、為眾人所敬仰；三、不產生混雜的種姓；四、所生之人微妙殊勝；五、種姓純正；六、符合男女之道；七、意志堅定；八、秉持丈夫之業；九、尊重並學習高尚的行業；十、行為堅定重要；十一、為人淡泊；十二、為眾人所羨慕；十三、意念和行為都勇猛；十四、所處之地尊貴顯赫；十五、志向和行為沒有止境；十六、女子行為清白；十七、男子氣概無限；十八、所生之人無所畏懼；十九、沒有吝嗇和嫉妒；二十、智慧明達；二十一、有技藝多才多藝；二十二、捨棄惡道；二十三、飲食隨意；二十四、獲得自在；二十五、善友興盛；二十六、即使身處蟲獸之中也不會受到傷害；二十七、種姓溫和善良；二十八、仰慕並修行道德；二十九、沒有貪慾；三十、沒有嗔恚；三十一、不懷愚昧和黑暗；三十二、在快樂中沒有憂慮；三十三、相貌美好而普遍；三十四、所造之業真實可信；三十五、喜愛佈施；三十六、出家修行意志堅定；三十七、力量和氣勢超凡；三十八、所由來的根基殊勝；三十九、人們無不敬重；四十、諸天神奉侍；四十一、鬼神承事；四十二、餓鬼歸順仰慕；四十三、沒有怨恨和結仇；四十四、名聲傳遍十方；四十五、種類之中最為第一；四十六、性情和行為自在；四十七、他的眷屬強大；四十八、沒有混亂的同伴和黨羽；四十九、在群體中無與倫比；五十、孝順父母；五十一、尊敬沙門和婆羅門；五十二、財富和產業富饒；五十三、擁有眾多寶藏和穀物；五十四、七寶豐盛；五十五、象馬眾多且興盛；五十六、獨自行走不受約束；五十七、奴僕和使者眾多無數；五十八、利益和道義如意；五十九、沒有能勝過他的人；六十、仁慈普遍覆蓋一切，這就是六十種殊勝之處。
English version: What are the sixty excellences? One, a vast and peaceful land with tranquil lineages; two, revered by all; three, no mixed lineages arise; four, those born are subtle and excellent; five, the lineage is pure; six, in accordance with the ways of men and women; seven, firm in will; eight, upholding the duties of a man; nine, respecting and learning noble professions; ten, actions are firm and important; eleven, being detached; twelve, admired by all; thirteen, courageous in thought and action; fourteen, holding a noble and prominent position; fifteen, limitless in aspiration and conduct; sixteen, women's conduct is pure; seventeen, men's spirit is boundless; eighteen, those born are fearless; nineteen, without stinginess or jealousy; twenty, clear and intelligent wisdom; twenty-one, skilled in many arts; twenty-two, abandoning evil paths; twenty-three, free in diet; twenty-four, attaining freedom; twenty-five, flourishing with good friends; twenty-six, unharmed even among insects and beasts; twenty-seven, a gentle and kind lineage; twenty-eight, admiring and cultivating virtue; twenty-nine, without greed; thirty, without anger; thirty-one, not harboring ignorance or darkness; thirty-two, without worry in happiness; thirty-three, having beautiful and universal features; thirty-four, actions are trustworthy; thirty-five, fond of giving; thirty-six, firm in the will to renounce; thirty-seven, extraordinary in strength and power; thirty-eight, having a superior origin; thirty-nine, respected by all; forty, served by gods; forty-one, attended by spirits; forty-two, revered by hungry ghosts; forty-three, without resentment or enmity; forty-four, fame spreads in all directions; forty-five, the foremost among all kinds; forty-six, free in nature and conduct; forty-seven, having a strong retinue; forty-eight, without chaotic companions or factions; forty-nine, unparalleled among groups; fifty, filial to parents; fifty-one, respectful to ascetics and Brahmins; fifty-two, rich in wealth and property; fifty-three, possessing many treasures and grains; fifty-four, abundant in the seven treasures; fifty-five, numerous and thriving elephants and horses; fifty-six, walking freely without restraint; fifty-seven, having countless servants and messengers; fifty-eight, benefits and righteousness are as desired; fifty-nine, no one can surpass him; sixty, kindness universally covers all, these are the sixty excellences.
。』
「時諸菩薩及諸天子，聞是六十種姓清凈，欣然大悅乃知殊特，前白菩薩：『何所種姓功勛巍巍，具足如此？』
「菩薩報曰：『今此種姓熾盛，五穀豐熟安隱平賤，快樂無極人民滋茂，殖眾德本，迦維羅衛眾人和順，上下相承心念反覆，將護情態積三帑藏；舍眾殃釁棄眾邪見，一切諸釋渴仰一乘；奉敬尊長，居士大臣眷屬和穆；色像第一，其白凈王性行仁賢，夫人曰妙，姿性溫良，仁慈博愛，容色難倫；心無傾移無有子姓，厭於世俗不倦道訓，猶天玉女睹莫不歡；無女人態言語至誠，初無粗獷，除棄恚恨，不傳彼此；好樂佈施，禁戒無漏，敬重夫主；知時止足，不懷異心，常吉祥定；發紺青色，顏貌凞怡，言先意至，仁和其性；體行質直而無諛諂，常懷慚愧，性重不輕，三垢薄鮮，忍辱第一；手足柔軟猶如蓮華，護心口意強如金剛，若玉女寶德本清凈；前五百世為菩薩母，釋種饑虛宿夜望待，應往降神受彼胞胎。』於是頌曰：
「『清凈人喜法， 處法師子座； 自然天圍繞， 此菩薩惔怕。 普處講堂議， 何種至賢良？ 菩薩應降神， 父母淳真正。 普觀于天下， 君子王大姓； 咸共意思惟， 釋種凈無瑕
當時，諸位菩薩和天子們，聽到這六十種姓清凈，都欣喜若狂，深知其殊勝之處，便上前請問菩薩：『是何種姓，功勛如此巍峨，具足如此？』 菩薩回答說：『如今這族姓興盛，五穀豐收，安穩太平，物價低廉，人民快樂無邊，繁榮昌盛，積累眾多德行根本。迦維羅衛的人民和睦順遂，上下互相尊重，心念反覆，愛護彼此的情態，積蓄了三庫的財富；捨棄各種災禍的徵兆，拋棄各種邪見，一切釋迦族人都渴望佛法的一乘教義；尊敬長輩，居士大臣眷屬和睦；容貌第一，他們的白凈王性情仁慈賢明，夫人名叫妙，姿態性情溫和善良，仁慈博愛，容貌難以比擬；內心堅定不移，沒有子嗣，厭倦世俗，不懈怠於修道，如同天上的玉女，看到的人沒有不歡喜的；沒有女人的姿態，言語真誠，從不粗魯，摒棄了嗔恨，不傳是非；喜好佈施，持守戒律沒有漏洞，敬重丈夫；知道適可而止，不懷異心，常常吉祥安定；頭髮是紺青色，容顏喜悅，說話先於心意，性情仁和；行為正直而不諂媚，常常懷有慚愧之心，性情穩重不輕浮，三垢輕微，忍辱第一；手足柔軟如同蓮花，守護心口意堅強如金剛，如同玉女寶德本清凈；前五百世是菩薩的母親，釋迦族人飢餓虛弱，日夜盼望等待，應該前往降生，接受他們的胞胎。』於是，菩薩以偈頌說道： 『清凈之人喜好佛法，安坐於法師的獅子座；自然有天人圍繞，這位菩薩如此安詳。普遍在講堂議論，何種族姓最為賢良？菩薩應降生於此，父母必須純正。普遍觀察天下，君子王族大姓；都共同思量，釋迦族清凈無瑕。』
At that time, the Bodhisattvas and the heavenly beings, hearing of the purity of these sixty lineages, were overjoyed and deeply aware of their exceptional nature. They stepped forward and asked the Bodhisattva: 'What lineage is it that possesses such majestic merits and is so complete?' The Bodhisattva replied: 'Now this lineage is flourishing, the five grains are abundant, peaceful and stable, prices are low, the people are endlessly happy, prosperous and thriving, accumulating many virtuous roots. The people of Kapilavastu are harmonious and compliant, with mutual respect between superiors and inferiors, their thoughts are consistent, they cherish each other's feelings, and have accumulated three treasuries of wealth; they have abandoned all signs of calamity, discarded all wrong views, and all of the Shakya clan yearn for the One Vehicle of the Dharma; they respect their elders, the lay ministers and their families are harmonious; their appearance is the finest, their King Shuddhodana is benevolent and virtuous, his wife is named Maya, her demeanor is gentle and kind, benevolent and loving, her appearance is unparalleled; her heart is steadfast, she has no children, she is weary of the world, and is diligent in her spiritual practice, like a heavenly maiden, all who see her are delighted; she has no feminine affectations, her words are sincere, never coarse, she has abandoned anger and hatred, and does not spread gossip; she delights in giving, upholds the precepts without fault, respects her husband; she knows when to stop, has no ulterior motives, and is always auspicious and peaceful; her hair is dark blue, her face is joyful, her words precede her thoughts, her nature is benevolent; her conduct is upright and without flattery, she is always ashamed, her nature is dignified and not frivolous, her three defilements are slight, and she is the foremost in patience; her hands and feet are soft like lotus flowers, she guards her mind, mouth, and intentions as strong as diamond, like a heavenly maiden, her virtuous roots are pure; in her previous five hundred lives she was the mother of a Bodhisattva, the Shakya clan is hungry and weak, waiting day and night, she should go and descend, and receive their womb.' Then, the Bodhisattva spoke in verse: 'The pure one delights in the Dharma, sits upon the lion seat of the Dharma teacher; naturally surrounded by heavenly beings, this Bodhisattva is so serene. Everywhere in the lecture hall they discuss, what lineage is the most virtuous? The Bodhisattva should descend there, the parents must be pure and righteous. Observing the world, the noble and royal lineages; they all consider together, the Shakya clan is pure and without blemish.'
。 白凈王最勝， 帝主中殊特； 熾盛豐無疵， 恭恪常行法。 一切皆歸仰， 悉慕釋淳和； 嚴講堂園觀， 應降神迦維。 咸成大勢力， 像力三十二； 學術度無極， 沒身無有害。 白凈舍自大， 三千界第一； 意樂似諸天， 后名曰潔妙。 端正天玉女， 形體最清凈； 諸天人睹之， 正觀無厭惓。 無瑕如奇珍， 質直言柔軟； 安隱無粗諍， 面悅顏不變。 行法懷慚愧， 離慢不輕舉； 所聽無諛諂， 常慈好佈施。 凈邪行十善， 身口意常諦； 以渡女人態， 未曾有缺漏。 不慕世俗榮， 龍宮及天世； 無倫可殊者， 應宜懷大聖。 宿本五百世， 恒為菩薩母； 白凈應為父， 彼應降德神。 善見勤修行， 所奉當尊法； 恒與清白俱， 三十二無慾。 所在國進止， 臥寐及經行； 普照其處所， 凈光滅眾罪。 雖處天神人， 無敢有欲心； 見無威儀行， 視之如母子。 妙后發凈業， 生長國王宮； 既尊無所越， 名稱咸普流
現代漢語譯本 白凈王最為殊勝，是帝王中最特別的； 他的威望熾盛，完美無瑕，恭敬謹慎，常常奉行正法。 所有人都歸順仰慕他，都羨慕他的淳樸和藹； 他莊嚴地修建講堂和園林，迎接神靈降臨迦維羅衛。 他們都成就了強大的勢力，擁有三十二種殊勝的相貌； 他們的學識深廣無邊，一生都沒有災禍。 白凈王捨棄了自身的傲慢，是三千世界第一； 他的心意如同諸天神一般快樂，後來被稱為潔妙。 她端莊美麗如同天上的玉女，形體最為清凈； 諸天和人們看到她，都會正視觀望而不會厭倦。 她完美無瑕如同稀世珍寶，心地正直，言語溫柔； 她安穩平和，沒有粗暴的爭執，面容喜悅，神色不變。 她奉行正法，心懷慚愧，遠離傲慢，不輕舉妄動； 她所聽到的沒有諂媚之言，常常慈悲為懷，樂於佈施。 她清凈邪念，奉行十善，身口意都真實不虛； 她超越了女人的常態，從未有過任何缺失。 她不羨慕世俗的榮華，也不羨慕龍宮和天界； 她無與倫比，非常特別，應該懷有偉大的聖人。 她前世五百世，一直都是菩薩的母親； 白凈王應該成為父親，他們應該迎接有德的神靈降臨。 她善於觀察，勤奮修行，所奉行的應當是至尊的佛法； 她始終保持清凈，沒有慾望，擁有三十二種殊勝的相貌。 她所處的國家，無論是行走還是靜止，無論是睡覺還是經行； 她的光芒都普照著那個地方，清凈的光芒消滅了眾生的罪惡。 即使是天神和人類，也沒有人敢對她有邪念； 看到她沒有威儀的舉動，都把她看作是自己的母親和孩子。 妙后發起了清凈的善業，生長在國王的宮殿中； 她既尊貴又無可超越，她的美名廣為流傳。
English version King Suddhodana was the most excellent, the most special among emperors; His prestige was blazing, flawless, respectful and cautious, and he always practiced the Dharma. Everyone submitted to and admired him, envying his simplicity and kindness; He solemnly built lecture halls and gardens to welcome the gods to descend to Kapilavastu. They all achieved great power, possessing thirty-two auspicious marks; Their knowledge was vast and boundless, and they had no disasters in their lives. King Suddhodana abandoned his arrogance and was the first in the three thousand worlds; His mind was as joyful as the gods, and he was later called Immaculate. She was dignified and beautiful like a celestial maiden, her form was the purest; Gods and people who saw her would look at her directly without getting tired. She was flawless like a rare treasure, honest in heart, and gentle in speech; She was peaceful and stable, without any rough disputes, her face was joyful, and her expression did not change. She practiced the Dharma, was ashamed, stayed away from arrogance, and did not act rashly; What she heard was without flattery, she was always compassionate and generous in giving. She purified evil thoughts, practiced the ten virtues, and her body, speech, and mind were all true; She transcended the normal state of women and never had any shortcomings. She did not envy worldly glory, nor did she envy the dragon palace and the heavens; She was unparalleled and very special, and should conceive a great sage. In her previous five hundred lives, she had always been the mother of a Bodhisattva; King Suddhodana should be the father, and they should welcome the descent of a virtuous deity. She was good at observing, diligent in practice, and what she practiced should be the supreme Dharma; She always maintained purity, had no desires, and possessed thirty-two auspicious marks. In the country where she was, whether walking or still, whether sleeping or walking; Her light illuminated that place, and the pure light extinguished the sins of all beings. Even gods and humans, no one dared to have evil thoughts about her; Seeing her without dignified behavior, they all regarded her as their mother and child. Queen Maya initiated pure good deeds and grew up in the king's palace; She was both noble and unsurpassed, and her good name spread far and wide.
。 如王后應器， 尊人曜最上； 應往彼義土， 我宜往降神。 天下無餘人， 能懷尊聖者； 惟妙后應德， 乃能堪任受。 諸天咨大聖， 菩薩清凈智； 亦嘆王后勛， 應往生釋種。』」
普曜經說法門品第二
佛告比丘：「前選菩薩所降神土，其兜術天有大天宮，名曰高幢，廣長二千五百六十里，菩薩常坐，為諸天人敷演經典。於時菩薩適升斯宮，普告諸天，有經典名《療治眾結終始之患》，最後究竟上大高座，班宣正真，令諸法會聽斯訓誨。時諸菩薩及諸玉女，咸曰當聽。於時菩薩觀四方城，化作高座，如四天下現若干品，諸好奇妙莊嚴文飾，悅一切心，其座嚴好過欲色界；所有床榻，皆是菩薩宿德使然，並師子座無央數寶，而合莊挍，極妙天衣以敷其上，無量香勛而以勛之；燒諸雜香散眾名華，百千明珠自然奮光，嚴交露帳；其交露帳出妙音聲，斯大光明遍照十方，豎諸幢蓋周匝垂布明珠繒彩，百千玉女須臾皆集；無數床榻亦自然至，億千功勛普亦現矣。無數釋梵皆來稽首護衛菩薩，從無數劫積累功德，億百千載，諸度無極功報所致；十方諸佛皆遙念之
現代漢語譯本： 『如同王后是合適的器皿，最能尊崇和彰顯聖者； 應該前往那片神聖的土地，我應該前往那裡降生。 天下沒有其他人，能夠懷有對聖者的尊崇； 只有美妙的王后具備這樣的德行，才能夠勝任接受。 諸天都讚歎偉大的聖者，菩薩清凈的智慧； 也讚歎王后的功勛，應該前往投生到釋迦種族。』 佛告訴比丘們：『之前選擇菩薩降生的土地，那兜率天有座巨大的天宮，名叫高幢，寬廣長達二千五百六十里，菩薩經常在那裡坐著，為諸天人宣講經典。當時菩薩剛升到這座宮殿，就普告諸天，有一部經典名叫《療治眾結終始之患》，最後登上最高大的寶座，宣講正法真理，讓所有法會的人都聽從教誨。當時諸位菩薩和玉女們，都說應當聽從。當時菩薩觀察四方城，化作高座，如同四天下展現出各種品類，各種奇妙的莊嚴裝飾，使一切人心生喜悅，那寶座的莊嚴美好超過了慾望；所有的床榻，都是菩薩過去積累的功德所致，還有無數的獅子座，用無數的寶物組合裝飾，用極妙的天衣鋪在上面，用無量的香氣薰染；焚燒各種香，散佈各種名貴的花朵，成百上千的明珠自然發出光芒，裝飾著交錯的露帳；那交錯的露帳發出美妙的聲音，這巨大的光明遍照十方，豎立著各種幢幡，周圍垂掛著明珠和絲綢綵帶，成百上千的玉女瞬間都聚集而來；無數的床榻也自然出現，億萬的功德也普遍顯現。無數的釋梵天都來頂禮膜拜，護衛菩薩，這是從無數劫以來積累的功德，億萬年，各種度化眾生的無極功德所導致的；十方諸佛都遙遠地思念著他。』
English version: 'Like a queen is a suitable vessel, most able to honor and manifest the sage; Should go to that sacred land, I should go there to descend. There is no one else in the world, who can harbor reverence for the sage; Only the wonderful queen possesses such virtue, to be able to bear the reception. The heavens all praise the great sage, the pure wisdom of the Bodhisattva; Also praise the queen's merits, should go to be born into the Shakya clan.' The Buddha told the monks: 'Previously, the land chosen for the Bodhisattva to descend, that Tushita Heaven has a great heavenly palace, named High Banner, which is two thousand five hundred and sixty li wide and long. The Bodhisattva often sits there, expounding scriptures for the gods and humans. At that time, the Bodhisattva had just ascended to this palace, and proclaimed to all the heavens that there is a scripture named 'Curing the Beginning and End of All Knots', finally ascending to the highest throne, proclaiming the true Dharma, so that all those in the Dharma assembly would listen to the teachings. At that time, all the Bodhisattvas and jade maidens said that they should listen. At that time, the Bodhisattva observed the four directions of the city, transforming into a high seat, like the four continents displaying various categories, various wonderful and solemn decorations, making everyone's hearts joyful, the solemnity and beauty of that seat exceeded desire; all the beds were due to the merits accumulated by the Bodhisattva in the past, and there were countless lion seats, decorated with countless treasures, covered with extremely wonderful heavenly garments, and perfumed with immeasurable fragrance; burning various incense, scattering various precious flowers, hundreds and thousands of pearls naturally emitted light, decorating the interlaced canopies; the interlaced canopies emitted wonderful sounds, this great light illuminated all directions, erecting various banners, surrounded by hanging pearls and silk ribbons, hundreds and thousands of jade maidens gathered in an instant; countless beds also appeared naturally, and billions of merits also universally manifested. Countless Shakra and Brahma came to prostrate and protect the Bodhisattva, this is due to the merits accumulated from countless kalpas, billions of years, and the immeasurable merits of various ways of saving sentient beings; all the Buddhas in the ten directions are thinking of him from afar.'
。
「菩薩適坐，告諸天人及大會眾：『諸賢者等！觀此東西南北四維上下十方世界諸兜術天，一生補處咸欲降神；無數百千諸天大眾眷屬圍繞，而侍從之皆令睹焉，僉為班宣《法曜道門》。』菩薩威神之所建立，使諸天眾睹於十方，遙稽首禮，各以香華供養神處臨成佛者，五體歸命，稱揚大音贊言：『善哉！菩薩之德不可思議，令我等身，一時目睹無量菩薩。』
「於時菩薩告諸天眾人等：『善聽！何故名曰《法曜道門》？』皆曰：『不及，惟分別之。』
「『《法曜道門》有八百事，臨欲降神為諸天說
現代漢語譯本 菩薩安坐后，告訴諸天人和在場的大眾：『各位賢者！請看這東西南北四維上下十方世界的所有兜率天，那些一生補處的菩薩都將要降臨；無數百千諸天大眾眷屬圍繞著他們，侍從們都讓他們看到，並一起宣講《法曜道門》。』菩薩以其威神之力，使諸天大眾看到十方世界的情景，遙遠地稽首禮拜，各自用香花供養即將成佛的神聖之處，五體投地，稱揚讚歎道：『太好了！菩薩的功德真是不可思議，讓我們能夠同時親眼見到無量菩薩。』 這時，菩薩告訴諸天眾人等：『仔細聽！為什麼稱之為《法曜道門》呢？』大家都說：『我們不明白，請您詳細解釋。』 『《法曜道門》有八百件事，在菩薩即將降臨的時候為諸天宣說。』
English version The Bodhisattva, having taken his seat, addressed the gods, humans, and the assembly: 'O worthy ones! Behold all the Tushita Heavens in the ten directions—east, west, north, south, the four intermediate directions, above, and below—where those who are one birth away from Buddhahood are about to descend; countless hundreds and thousands of heavenly beings and their retinues surround them, and their attendants allow all to witness this, and together they proclaim the 'Dharma Radiance Path'. The Bodhisattva, through his majestic power, enabled the heavenly hosts to see the ten directions, and they bowed in reverence from afar, each offering incense and flowers to the sacred place where the Buddha-to-be was about to appear, prostrating themselves and praising with loud voices: 'Excellent! The Bodhisattva's virtue is inconceivable, allowing us to witness countless Bodhisattvas at once.' At that time, the Bodhisattva said to the heavenly beings and the assembly: 'Listen carefully! Why is it called the 'Dharma Radiance Path'?' They all replied: 'We do not understand, please explain it in detail.' 'The 'Dharma Radiance Path' encompasses eight hundred matters, which are spoken to the gods when the Bodhisattva is about to descend.'
。
現代漢語譯本 。
English version .
何謂八百
『八百』指的是數字800。 在某些語境下，『八百』可能指代很多，但並非確切的數字，類似於『成千上萬』。
『Eight hundred』 refers to the number 800. In some contexts, 『eight hundred』 may refer to a large number, but not an exact one, similar to 『thousands upon thousands』.
《至誠法門》、《性行成就無所破壞妙喜法門》、《悅非時心欣樂法門》、《成就篤信愛敬法門》、《心自然凈護身法門》、《凈於三事護口法門》、《四善不毀護意法門》、《棄嫉恚癡念佛法門》、《見十方佛念法法門》、《睹法清凈念眾法門》、《趣入寂滅念施法門》、《威神普至念戒法門》、《具足所愿念天法門》、《令心清凈慈心法門》、《化之立德悲心法門》、《第一無害歡然法門》、《不毀他人其護法門》、《穢厭愛慾非常法門》、《能越欲色觀苦法門》、《除斷所愿無我法門》、《無所猗著觀音法門》、《消不直心觀慚法門》、《除滅內行觀恥法門》、《寂消外行觀誠法門》、《不欺天人觀實法門》、《不親己身觀行法門》、《道御法行觀三寶法門》、《凈滅三塗觀了達法門》、《不失德本觀作法門》、《不輕他人解己法門》、《不自毀身曉人法門》、《不非他人分別法門》、《奉行道法知時法門》、《終不虛妄棄自大法門》、《具足聖慧舍害法門》、《不慢彼我棄結法門》、《無有猶豫好樂法門》、《不懷狐疑棄不凈法門》、《棄貪慾想無諍法門》、《斷斗訟意無虛法門》、《度無中傷法義法門》、《決了諸義樂法法門》、《逮法光明求聞法門》、《凈觀諸法應正法門》、《奉行平等斷名色法門》
【現代漢語翻譯】 現代漢語譯本 《至誠法門》：以至誠之心修持佛法的方法。 《性行成就無所破壞妙喜法門》：通過本性修行達到成就，不受任何破壞，獲得微妙喜悅的方法。 《悅非時心欣樂法門》：在不適宜的時間也能保持愉悅的心情，並從中獲得快樂的方法。 《成就篤信愛敬法門》：成就堅定信仰，愛戴和尊敬佛法的方法。 《心自然凈護身法門》：使內心自然清凈，從而保護身體的方法。 《凈於三事護口法門》：在身、口、意三方面保持清凈，從而保護口業的方法。 《四善不毀護意法門》：通過不毀壞四種善行來保護意念的方法。 《棄嫉恚癡念佛法門》：捨棄嫉妒、嗔恚和愚癡，專心念佛的方法。 《見十方佛念法法門》：見到十方諸佛，並唸誦佛法的方法。 《睹法清凈念眾法門》：觀察佛法清凈，並唸誦僧眾的方法。 《趣入寂滅念施法門》：趨向寂滅境界，並唸誦佈施的方法。 《威神普至念戒法門》：使佛的威神普遍到達，並唸誦戒律的方法。 《具足所愿念天法門》：使願望圓滿，並唸誦天道的方法。 《令心清凈慈心法門》：使內心清凈，修持慈悲心的方法。 《化之立德悲心法門》：通過教化眾生來建立德行，修持悲心的方法。 《第一無害歡然法門》：以不傷害他人為第一要務，保持歡喜心的方法。 《不毀他人其護法門》：不毀壞他人，從而保護佛法的方法。 《穢厭愛慾非常法門》：厭惡污穢的愛慾，認識到其無常的方法。 《能越欲色觀苦法門》：能夠超越慾望和色相，觀察苦諦的方法。 《除斷所愿無我法門》：去除和斷絕所有願望，認識到無我的方法。 《無所猗著觀音法門》：不執著任何事物，修持觀音菩薩法門的方法。 《消不直心觀慚法門》：消除不正直的心，修持慚愧心的方法。 《除滅內行觀恥法門》：去除和滅除內心的惡行，修持羞恥心的方法。 《寂消外行觀誠法門》：使外在行為寂靜，修持誠實心的方法。 《不欺天人觀實法門》：不欺騙天人和人，修持真實心的方法。 《不親己身觀行法門》：不執著于自身，修持佛法的方法。 《道御法行觀三寶法門》：以佛道來引導佛法修行，觀察佛法僧三寶的方法。 《凈滅三塗觀了達法門》：清凈並滅除三惡道，觀察並了達佛法的方法。 《不失德本觀作法門》：不失去德行的根本，觀察並實踐佛法的方法。 《不輕他人解己法門》：不輕視他人，理解自己的方法。 《不自毀身曉人法門》：不自我毀滅，曉喻他人的方法。 《不非他人分別法門》：不誹謗他人，分別善惡的方法。 《奉行道法知時法門》：奉行佛道，瞭解時機的方法。 《終不虛妄棄自大法門》：最終不虛妄，不放棄自身大愿的方法。 《具足聖慧舍害法門》：具足聖人的智慧，捨棄傷害的方法。 《不慢彼我棄結法門》：不傲慢他人和自己，捨棄煩惱結縛的方法。 《無有猶豫好樂法門》：沒有猶豫，喜愛佛法的方法。 《不懷狐疑棄不凈法門》：不懷有狐疑，捨棄不凈之物的方法。 《棄貪慾想無諍法門》：捨棄貪慾的想法，不與人爭鬥的方法。 《斷斗訟意無虛法門》：斷絕爭鬥訴訟的意念，不虛妄的方法。 《度無中傷法義法門》：度過沒有中傷的法義，理解佛法的方法。 《決了諸義樂法法門》：決斷並理解所有佛法義理，喜愛佛法的方法。 《逮法光明求聞法門》：獲得佛法光明，尋求聽聞佛法的方法。 《凈觀諸法應正法門》：以清凈的眼光觀察諸法，遵循正法的方法。 《奉行平等斷名色法門》：奉行平等心，斷除名色執著的方法。
【English Translation】 English version 'The Dharma Gate of Utmost Sincerity': The method of practicing Buddhism with utmost sincerity. 'The Dharma Gate of Accomplishing Innate Conduct, Unbreakable Wonderful Joy': The method of achieving accomplishment through innate practice, being indestructible, and obtaining wonderful joy. 'The Dharma Gate of Pleasing the Untimely Mind and Rejoicing': The method of maintaining a pleasant mood even at inappropriate times and deriving joy from it. 'The Dharma Gate of Achieving Firm Faith, Love, and Respect': The method of achieving firm faith, love, and respect for the Dharma. 'The Dharma Gate of Naturally Purifying the Mind and Protecting the Body': The method of naturally purifying the mind, thereby protecting the body. 'The Dharma Gate of Purifying the Three Aspects and Protecting the Mouth': The method of maintaining purity in body, speech, and mind, thereby protecting speech karma. 'The Dharma Gate of Protecting the Mind by Not Destroying the Four Virtues': The method of protecting thoughts by not destroying the four virtuous actions. 'The Dharma Gate of Abandoning Jealousy, Anger, and Ignorance and Reciting the Buddha's Name': The method of abandoning jealousy, anger, and ignorance, and focusing on reciting the Buddha's name. 'The Dharma Gate of Seeing the Buddhas of the Ten Directions and Reciting the Dharma': The method of seeing the Buddhas of the ten directions and reciting the Dharma. 'The Dharma Gate of Observing the Purity of the Dharma and Reciting the Sangha': The method of observing the purity of the Dharma and reciting the Sangha. 'The Dharma Gate of Approaching Nirvana and Reciting Giving': The method of approaching the state of Nirvana and reciting giving. 'The Dharma Gate of Universal Divine Power and Reciting Precepts': The method of making the Buddha's divine power reach everywhere and reciting the precepts. 'The Dharma Gate of Fulfilling Wishes and Reciting the Heavens': The method of fulfilling wishes and reciting the heavenly realms. 'The Dharma Gate of Purifying the Mind with Loving-Kindness': The method of purifying the mind and practicing loving-kindness. 'The Dharma Gate of Transforming and Establishing Virtue with Compassion': The method of establishing virtue through teaching sentient beings and practicing compassion. 'The Dharma Gate of First Non-Harm and Joy': The method of making non-harm to others the first priority and maintaining a joyful heart. 'The Dharma Gate of Not Destroying Others and Protecting the Dharma': The method of not destroying others, thereby protecting the Dharma. 'The Dharma Gate of Disgusting and Loathing Impermanent Love and Desire': The method of loathing impure love and desire and recognizing their impermanence. 'The Dharma Gate of Transcending Desire and Form and Observing Suffering': The method of transcending desire and form and observing the truth of suffering. 'The Dharma Gate of Eliminating and Cutting Off Desires and Realizing No-Self': The method of removing and cutting off all desires and realizing no-self. 'The Dharma Gate of Non-Attachment and Observing Avalokiteshvara': The method of not being attached to anything and practicing the Avalokiteshvara Bodhisattva Dharma. 'The Dharma Gate of Eliminating Dishonest Mind and Observing Shame': The method of eliminating a dishonest mind and practicing a sense of shame. 'The Dharma Gate of Removing and Extinguishing Inner Actions and Observing Humiliation': The method of removing and extinguishing inner evil actions and practicing a sense of humiliation. 'The Dharma Gate of Quieting Outer Actions and Observing Sincerity': The method of quieting outer actions and practicing sincerity. 'The Dharma Gate of Not Deceiving Gods and Humans and Observing Truth': The method of not deceiving gods and humans and practicing truthfulness. 'The Dharma Gate of Not Being Attached to Oneself and Observing Practice': The method of not being attached to oneself and practicing the Dharma. 'The Dharma Gate of Guiding Dharma Practice with the Path and Observing the Three Jewels': The method of guiding Dharma practice with the Buddhist path and observing the Three Jewels (Buddha, Dharma, Sangha). 'The Dharma Gate of Purifying and Extinguishing the Three Evil Paths and Observing Understanding': The method of purifying and extinguishing the three evil paths and observing and understanding the Dharma. 'The Dharma Gate of Not Losing the Root of Virtue and Observing Action': The method of not losing the root of virtue and observing and practicing the Dharma. 'The Dharma Gate of Not Belittling Others and Understanding Oneself': The method of not belittling others and understanding oneself. 'The Dharma Gate of Not Self-Destructing and Enlightening Others': The method of not self-destructing and enlightening others. 'The Dharma Gate of Not Slandering Others and Discriminating': The method of not slandering others and discriminating between good and evil. 'The Dharma Gate of Practicing the Path and Knowing the Time': The method of practicing the Buddhist path and understanding the right time. 'The Dharma Gate of Ultimately Not Being False and Not Abandoning One's Great Vow': The method of ultimately not being false and not abandoning one's great vow. 'The Dharma Gate of Possessing Holy Wisdom and Abandoning Harm': The method of possessing the wisdom of a sage and abandoning harm. 'The Dharma Gate of Not Being Arrogant to Others and Self and Abandoning Bonds': The method of not being arrogant to others and oneself and abandoning the bonds of afflictions. 'The Dharma Gate of Having No Hesitation and Rejoicing in the Dharma': The method of having no hesitation and rejoicing in the Dharma. 'The Dharma Gate of Not Harboring Doubt and Abandoning Impurities': The method of not harboring doubt and abandoning impure things. 'The Dharma Gate of Abandoning Greedy Thoughts and Not Contending': The method of abandoning greedy thoughts and not contending with others. 'The Dharma Gate of Cutting Off the Intention to Fight and Litigate and Not Being False': The method of cutting off the intention to fight and litigate and not being false. 'The Dharma Gate of Passing Through the Meaning of the Dharma Without Slander': The method of passing through the meaning of the Dharma without slander and understanding the Dharma. 'The Dharma Gate of Resolving All Meanings and Rejoicing in the Dharma': The method of resolving and understanding all the meanings of the Dharma and rejoicing in the Dharma. 'The Dharma Gate of Attaining the Light of the Dharma and Seeking to Hear It': The method of attaining the light of the Dharma and seeking to hear it. 'The Dharma Gate of Purely Observing All Dharmas and Following the Right Dharma': The method of observing all dharmas with a pure perspective and following the right Dharma. 'The Dharma Gate of Practicing Equality and Cutting Off Attachment to Name and Form': The method of practicing equality and cutting off attachment to name and form.
、《度諸掛礙厭寶法門》、《成立慧解舍著法門》、《不猗名稱暢陰法門》、《別諸惡行身意法門》、《其體宴靜念通法門》、《拔諸痛癢心趣法門》、《觀心如幻意止法門》、《慧照眾冥意斷法門》、《舍不善本神足法門》、《身心輕便信根法門》、《不願他人進根法門》、《善釋慧明意根法門》、《善造道業定意法門》、《解心諸脫智慧法門》、《現成明哲信力法門》、《越魔威勢進力法門》、《而不還回意力法門》、《未曾忘舍定力法門》、《滅眾妄想智力法門》、《周旋往來意覺法門》、《解真諦法覺意法門》、《普曜諸法進覺法門》、《積行佛道喜覺法門》、《修平等行信覺法門》、《所作已辦定覺意法門》、《暢諸法行護覺法門》、《度諸所生正見法門》、《好樂入寂正念法門》、《棄若干想正言法門》、《曉了一切諸有音聲猶如呼響正治法門》、《無報應罪正業法門》、《息諸掛礙正便法門》、《消眾欲意正意法門》、《入無志念正定法門》、《逮得三昧無有瞋恨道心法門》、《不斷三寶教凈性法門》、《不樂余乘聖達法門》、《微妙佛法心無結網應時法門》、《普具諸法施度無極法門》、《備成相好佛土清凈勸化慳嫉戒度無極法門》、《悉度眾惡八難之處攝諸犯禁忍度無極法門》、《心和調柔攝諸恚
【現代漢語翻譯】 現代漢語譯本 《度脫一切掛礙，厭離珍寶的法門》、《建立智慧理解，捨棄執著的法門》、《不依賴名聲，暢通五蘊的法門》、《區分各種惡行，身意清凈的法門》、《其本體安寧寂靜，念頭通達的法門》、《拔除各種痛癢，心向正道的法門》、《觀察心如幻象，意念止息的法門》、《智慧照破黑暗，意念斷除的法門》、《捨棄不善之根，神足通達的法門》、《身心輕快便捷，信根堅固的法門》、《不希望他人退步，精進的法門》、《善於解釋智慧，明瞭意根的法門》、《善於創造道業，禪定意念的法門》、《解脫心中各種束縛，智慧通達的法門》、《當下成就明智哲理，信力堅固的法門》、《超越魔的威勢，精進力量的法門》、《永不退轉，意力堅固的法門》、《從未忘記捨棄，定力堅固的法門》、《滅除各種虛妄想法，智力通達的法門》、《周旋往來，意念覺悟的法門》、《理解真諦，法覺悟的法門》、《普遍照耀諸法，精進覺悟的法門》、《積累修行佛道，喜悅覺悟的法門》、《修習平等之行，信覺悟的法門》、《所作已辦，禪定覺悟的法門》、《暢通諸法之行，護持覺悟的法門》、《度脫一切所生，正見的法門》、《喜好進入寂靜，正念的法門》、《捨棄若干妄想，正語的法門》、《明瞭一切諸有音聲猶如迴響，正治的法門》、《沒有報應罪過，正業的法門》、《止息各種掛礙，正方便的法門》、《消除各種慾望，正意的法門》、《進入無念狀態，正定的法門》、《獲得三昧，沒有瞋恨的道心法門》、《不斷絕三寶教誨，清凈自性的法門》、《不喜好其他乘法，聖人通達的法門》、《微妙佛法，心中沒有結網，應時而行的法門》、《普遍具備諸法，佈施度無極的法門》、《具備圓滿相好，佛土清凈，勸化慳吝嫉妒，持戒度無極的法門》、《全部度脫眾惡，八難之處，攝受各種犯戒，忍辱度無極的法門》、《心性平和調柔，攝受各種嗔恚
【English Translation】 English version 'The Dharma Gate of Crossing Over All Obstructions and Disliking Treasures', 'The Dharma Gate of Establishing Wisdom and Understanding, and Abandoning Attachments', 'The Dharma Gate of Not Relying on Fame and Unblocking the Five Aggregates', 'The Dharma Gate of Distinguishing Various Evil Deeds and Purifying Body and Mind', 'The Dharma Gate of Its Essence Being Peaceful and Tranquil, and Thoughts Being Penetrating', 'The Dharma Gate of Eradicating Various Pains and Itches, and Directing the Mind Towards the Right Path', 'The Dharma Gate of Observing the Mind as an Illusion and Ceasing Thoughts', 'The Dharma Gate of Wisdom Illuminating Darkness and Cutting Off Thoughts', 'The Dharma Gate of Abandoning the Roots of Unwholesomeness and Achieving Supernatural Powers', 'The Dharma Gate of Body and Mind Being Light and Agile, and the Root of Faith Being Firm', 'The Dharma Gate of Not Wishing Others to Regress, and Being Diligent', 'The Dharma Gate of Being Good at Explaining Wisdom and Understanding the Root of Intention', 'The Dharma Gate of Being Good at Creating the Path of Practice and the Intention of Meditation', 'The Dharma Gate of Liberating the Mind from Various Bondages and Achieving Wisdom', 'The Dharma Gate of Immediately Achieving Wisdom and Philosophy, and the Power of Faith Being Firm', 'The Dharma Gate of Surpassing the Power of Demons and the Power of Diligence', 'The Dharma Gate of Never Retreating and the Power of Intention Being Firm', 'The Dharma Gate of Never Forgetting to Abandon and the Power of Meditation Being Firm', 'The Dharma Gate of Eradicating Various False Thoughts and Achieving the Power of Wisdom', 'The Dharma Gate of Moving Around and the Intention of Awakening', 'The Dharma Gate of Understanding the True Meaning and the Awakening of Dharma', 'The Dharma Gate of Universally Illuminating All Dharmas and the Awakening of Diligence', 'The Dharma Gate of Accumulating the Practice of the Buddha Path and the Awakening of Joy', 'The Dharma Gate of Practicing Equality and the Awakening of Faith', 'The Dharma Gate of Accomplishing What Needs to Be Done and the Awakening of Meditation', 'The Dharma Gate of Unblocking the Practice of All Dharmas and Protecting the Awakening', 'The Dharma Gate of Crossing Over All That Is Born and the Right View', 'The Dharma Gate of Enjoying Entering Tranquility and the Right Mindfulness', 'The Dharma Gate of Abandoning Various Delusions and the Right Speech', 'The Dharma Gate of Understanding All Sounds as Echoes and the Right Treatment', 'The Dharma Gate of No Retribution for Sins and the Right Action', 'The Dharma Gate of Ceasing Various Obstructions and the Right Convenience', 'The Dharma Gate of Eliminating Various Desires and the Right Intention', 'The Dharma Gate of Entering the State of No Thought and the Right Meditation', 'The Dharma Gate of Attaining Samadhi and Having a Mind of the Path Without Anger', 'The Dharma Gate of Not Cutting Off the Teachings of the Three Jewels and the Pure Nature', 'The Dharma Gate of Not Enjoying Other Vehicles and the Sage's Understanding', 'The Dharma Gate of Subtle Buddha Dharma, the Mind Without Nets, and Acting in Time', 'The Dharma Gate of Universally Possessing All Dharmas and Giving Limitless Giving', 'The Dharma Gate of Possessing Perfect Marks and Features, Pure Buddha Land, and Encouraging Generosity and Overcoming Jealousy, and Limitless Precepts', 'The Dharma Gate of Completely Crossing Over All Evils, the Eight Difficulties, and Embracing Various Violations of Precepts, and Limitless Patience', 'The Dharma Gate of Mind Being Peaceful and Gentle, and Embracing Various Angers'
怒進度無極法門》、《奉眾善德攝諸懈怠禪度無極法門》、《興顯一切一心脫門》、《定意神通攝諸亂意智度無極法門》、《舍眾無明陰蔽窈冥邪見羅網攝諸惡智善權法門》、《隨眾所好而現威儀普攝一切諸佛聖慧四恩法門》、《攝諸眾生使成佛道正法由己四等法門》、《慈悲喜護以斯四等攝諸偏黨化眾法門》、《安己弘誓而不懈惓護法法門》、《蠲除一切眾生塵勞積德法門》、《眾生戴仰聖品法門》、《具足十力寂然法門》、《成如來定其觀法門》、《慧眼訓誨分別辯法門》、《成就法眼道御法門》、《具足佛眼總持法門》、《奉行諸佛之所頒宣辯才法門》、《所可敷演悅眾生心順忍法門》、《順化諸法不起法忍法門》、《輒得更決不退轉地法門》、《備諸佛法從住至住法門》、《至阿惟顏一切智業無餘法門》，處胎出家，詣佛樹下，惟諸仁等，略說其要，是為八百《法曜法門》。
「『菩薩大士臨降神時，為諸天子講說此法。說是法門品時，八萬四千天子發無上正真道心，三十萬二千天子宿殖德本，尋時逮成無從生忍，三十六載諸天子等遠塵離垢諸法眼凈，兜術諸天咸皆欣然，皆散天華積至於膝。如是比丘，於時菩薩，為大天眾勸助若滋，咨嗟說偈：
「『其有樂清凈， 在天心思妙； 皆宿造德本，
【現代漢語翻譯】 現代漢語譯本 《怒進度無極法門》（通過精進克服憤怒的無上法門）、《奉眾善德攝諸懈怠禪度無極法門》（通過奉行眾善功德來攝受一切懈怠的禪定無上法門）、《興顯一切一心脫門》（顯揚一切一心解脫之門）、《定意神通攝諸亂意智度無極法門》（通過禪定和神通來攝受一切散亂心意的智慧無上法門）、《舍眾無明陰蔽窈冥邪見羅網攝諸惡智善權法門》（捨棄一切無明、陰蔽、幽暗、邪見羅網，攝受一切惡智的善巧方便法門）、《隨眾所好而現威儀普攝一切諸佛聖慧四恩法門》（隨順眾生喜好而示現威儀，普遍攝受一切諸佛的聖慧和四恩的法門）、《攝諸眾生使成佛道正法由己四等法門》（攝受一切眾生使之成就佛道的正法，由自己實踐四等心的法門）、《慈悲喜護以斯四等攝諸偏黨化眾法門》（以慈、悲、喜、護這四等心來攝受一切偏執，教化眾生的法門）、《安己弘誓而不懈惓護法法門》（安住于自己的弘大誓願而不懈怠，護持正法的法門）、《蠲除一切眾生塵勞積德法門》（清除一切眾生的塵勞，積累功德的法門）、《眾生戴仰聖品法門》（使眾生敬仰聖品的法門）、《具足十力寂然法門》（具足十力，寂靜安然的法門）、《成如來定其觀法門》（成就如來禪定及其觀法的法門）、《慧眼訓誨分別辯法門》（以慧眼訓誨，分別辯論的法門）、《成就法眼道御法門》（成就法眼，引導眾生的法門）、《具足佛眼總持法門》（具足佛眼，總持一切的法門）、《奉行諸佛之所頒宣辯才法門》（奉行諸佛所宣說的辯才法門）、《所可敷演悅眾生心順忍法門》（所宣說的法能使眾生心悅誠服，順從忍辱的法門）、《順化諸法不起法忍法門》（順應教化一切諸法，不起法忍的法門）、《輒得更決不退轉地法門》（輕易獲得更堅決不退轉的地位的法門）、《備諸佛法從住至住法門》（具備諸佛的法，從一地到另一地的法門）、《至阿惟顏一切智業無餘法門》（到達阿惟顏（不退轉地），成就一切智慧事業無餘的法門），處胎出家，詣佛樹下，惟諸仁等，略說其要，是為八百《法曜法門》。 『菩薩大士臨降神時，為諸天子講說此法。說是法門品時，八萬四千天子發無上正真道心，三十萬二千天子宿殖德本，尋時逮成無從生忍，三十六載諸天子等遠塵離垢諸法眼凈，兜術（兜率天）諸天咸皆欣然，皆散天華積至於膝。如是比丘，於時菩薩，為大天眾勸助若滋，咨嗟說偈： 『其有樂清凈， 在天心思妙； 皆宿造德本，
【English Translation】 English version 『The Dharma Door of Unsurpassed Progress in Overcoming Anger』, 『The Dharma Door of Unsurpassed Meditation in Gathering All Virtues and Overcoming Laziness』, 『The Door of Liberation by Manifesting the One Mind』, 『The Dharma Door of Unsurpassed Wisdom in Gathering All Scattered Thoughts through Samadhi and Supernatural Powers』, 『The Dharma Door of Skillful Means in Abandoning All Ignorance, Obscuration, Darkness, and Nets of Wrong Views, and Gathering All Evil Wisdom』, 『The Dharma Door of the Four Graces of the Holy Wisdom of All Buddhas, Manifesting Dignity According to the Preferences of All Beings』, 『The Dharma Door of the Four Immeasurables, Enabling All Beings to Achieve Buddhahood through the Right Dharma』, 『The Dharma Door of Transforming All Partiality by Gathering All Beings through Loving-kindness, Compassion, Joy, and Equanimity』, 『The Dharma Door of Protecting the Dharma by Abiding in One's Own Great Vow without Slacking』, 『The Dharma Door of Accumulating Merit by Eliminating the Defilements of All Beings』, 『The Dharma Door of Beings Looking Up to the Holy Qualities』, 『The Dharma Door of Perfecting the Ten Powers and Being Tranquil』, 『The Dharma Door of Achieving the Samadhi of the Tathagata and Its Contemplation』, 『The Dharma Door of Teaching and Discriminating with the Eye of Wisdom』, 『The Dharma Door of Achieving the Dharma Eye and Guiding the Path』, 『The Dharma Door of Perfecting the Buddha Eye and Total Retention』, 『The Dharma Door of Eloquence in Practicing What the Buddhas Proclaim』, 『The Dharma Door of Pleasing the Minds of Beings and Enduring with Patience through What is Expounded』, 『The Dharma Door of Enduring the Dharma without Arising by Adapting to the Transformation of All Dharmas』, 『The Dharma Door of Easily Obtaining a More Determined and Non-Retrogressive Ground』, 『The Dharma Door of Possessing All the Buddha Dharmas from One Stage to Another』, 『The Dharma Door of Reaching Aviveya (Non-Retrogressive Ground) and Accomplishing All Wisdom Activities without Remainder』, entering the womb, leaving home, going under the Bodhi tree, only for you, briefly speaking of its essence, these are the eight hundred 『Dharma Radiance Dharma Doors』. 『When the Bodhisattva Mahasattva descended, he explained this Dharma to the gods. When this Dharma Door chapter was being explained, 84,000 gods generated the unsurpassed, true, and right mind of enlightenment, 302,000 gods had planted roots of virtue in the past, and immediately attained the forbearance of non-origination, and for 36 years, the gods were far from dust and defilement, and their Dharma eyes were purified. The gods of Tushita (Tushita Heaven) were all delighted, and they all scattered heavenly flowers that piled up to their knees. Thus, O Bhikshus, at that time, the Bodhisattva encouraged and assisted the great assembly of gods, and praised them with a verse: 『Those who delight in purity, whose minds are subtle in the heavens; all have planted roots of virtue in the past;』
故致此凈果。 是故報前世， 造行清凈品； 無德歸惡趣， 在苦痛不善。 從我聞是法， 莫起無恭敬； 當棄此憍慢， 致無量大安。 罪福無有常， 無恒無堅固； 如夢幻野馬， 空中電忽然。 雖以慕五樂， 猶渴飲堿水； 離塵度世聖， 逮智慧充飽。 等諸欲伎樂， 一切諸玉女； 女人各異心， 是時平等業。 不見利養伴， 友親諸眷屬； 除余造善業， 不樂諸惡品。 是故俱和合， 各懷念慈心； 奉行真正法， 善行自充飽。 常思念諸佛， 在法無放逸； 樂戒博聞施， 忍辱仁和要。 曉了苦無我， 專精觀察法； 從因緣合成， 轉長勝垢濁。 睹見諸辯才， 無極之神足； 慧功勛自然， 造戒聞無逸。 修學無極解， 博聞無馳騁； 施調意智慧， 眾生故行慈。 常修行愍哀， 能成眾善法； 大要行為本， 言行常相應。 勿從他人教， 已寂然精進； 不以作逮得， 無作亦不安。 等意觀其本， 生死甚勤苦； 不以習離欲， 舍邪能究竟。 是故得閑靜， 宣佈順慈心； 尊敬聽法會， 滅欲燒塵勞。 棄捐大貢高， 執持無諛諂； 以時進行道， 至滅度無為。 消愚眾濁冥， 智慧明化之
【現代漢語翻譯】 現代漢語譯本 因此才會有如此清凈的果報。 所以說，前世的報應，是由於造作了清凈的行為； 沒有德行的人會墮入惡道，處於痛苦和不善之中。 從我這裡聽聞佛法，不要生起不恭敬的心； 應當捨棄這種驕慢，才能獲得無量的安樂。 罪和福都不是永恒不變的，沒有恒常和堅固； 它們就像夢幻、野馬、空中的閃電一樣，轉瞬即逝。 即使貪求五欲之樂，也像口渴喝堿水一樣，無法滿足； 只有遠離塵世的聖人，才能獲得智慧的飽足。 把各種慾望和伎樂，以及所有的美女都看作一樣； 女人們各有不同的心思，這都是平等業的體現。 不要執著于利益和供養，以及朋友和親屬； 除了造作善業之外，不要貪戀各種惡行。 所以大家要和睦相處，各自懷著慈悲的心； 奉行真正的佛法，以善行來使自己滿足。 要常常思念諸佛（Buddha），在佛法上不要懈怠； 要樂於持戒、博聞、佈施，忍辱和仁和是關鍵。 要明白苦和無我（Anatta），專心精進地觀察佛法； 一切都是因緣和合而成，會不斷增長並被污垢所染。 要看到諸佛的辯才，以及無極的神通； 智慧和功德自然而然，是由於持戒、博聞和不懈怠。 要修學無極的解脫，博聞而不放縱； 以佈施、調伏心意和智慧，爲了眾生而行慈悲。 要常常修行慈悲和憐憫，才能成就各種善法； 最重要的是以行為為根本，言語和行為要始終一致。 不要聽從他人的教導，要自己寂靜精進； 不要認為有所作為才能獲得解脫，無所作為也不能安穩。 要平等地觀察其根本，生死輪迴是極其痛苦的； 不通過修習離欲，捨棄邪見，就不能達到究竟的解脫。 所以要獲得閑靜，宣說順應慈悲的佛法； 尊敬聽法的集會，熄滅慾望，燒盡煩惱。 要捨棄驕傲自大，堅持不諂媚； 按時修行佛道，最終達到無為的涅槃（Nirvana）。 消除愚癡和黑暗，用智慧來開化他們。
【English Translation】 English version Therefore, this pure result is obtained. Therefore, the retribution of past lives is due to creating pure actions; Those without virtue fall into evil realms, dwelling in suffering and unwholesomeness. Having heard this Dharma from me, do not give rise to disrespect; One should abandon this arrogance to attain immeasurable great peace. Merit and demerit are not constant, neither permanent nor firm; They are like dreams, wild horses, and sudden lightning in the sky. Even craving the pleasures of the five senses is like drinking salty water when thirsty; Only the saints who have left the world of dust attain the fullness of wisdom. Consider all desires and music, and all the beautiful women as the same; Women have different minds, and this is the manifestation of equal karma. Do not cling to benefits and offerings, nor to friends and relatives; Except for creating good karma, do not delight in various evil deeds. Therefore, everyone should live in harmony, each cherishing a compassionate heart; Practice the true Dharma, and be satisfied with good deeds. Always contemplate the Buddhas, and do not be negligent in the Dharma; Be joyful in keeping precepts, learning, and giving, and patience and kindness are essential. Understand suffering and no-self (Anatta), and diligently observe the Dharma; Everything is formed by conditions, and will grow and be stained by defilements. See the eloquence of the Buddhas, and their boundless spiritual powers; Wisdom and merit arise naturally from keeping precepts, learning, and diligence. Cultivate boundless liberation, learn without indulgence; With giving, taming the mind, and wisdom, practice compassion for all beings. Always practice compassion and pity, to accomplish all good dharmas; The most important thing is to take action as the foundation, and let words and actions always be consistent. Do not follow the teachings of others, but be quiet and diligent yourself; Do not think that by doing something you can attain liberation, nor can you be at peace by doing nothing. Observe the root of it equally, the cycle of birth and death is extremely painful; Without practicing detachment and abandoning wrong views, one cannot achieve ultimate liberation. Therefore, obtain tranquility, and proclaim the Dharma that accords with compassion; Respect the assembly that listens to the Dharma, extinguish desires, and burn away afflictions. Abandon great arrogance, and uphold non-flattery; Practice the path at the right time, and finally reach the unconditioned Nirvana. Eliminate ignorance and darkness, and enlighten them with wisdom.
； 棄結塵生網， 興發所應行。 雖有眾法師， 汝等修行義； 不在於彼見， 不違諸法訓。 若得佛道時， 轉法雨甘露； 凈洗其心垢， 咨受最法門。』」
普曜經所現象品第三
佛告比丘：「於時菩薩為大天眾，敷演經法，勸助開化咸令悅豫。問諸天子，以何形貌降神母胎？或有言曰：『儒童之形。』或有言曰：『釋梵之形。』或曰：『大天王之形。』或有言曰：『息意天王形。』或有言曰：『阿須倫、揵陀羅、迦留羅、真陀羅、摩休勒形。』或曰：『大神妙天、日月王形。』或曰：『金翅鳥形。』彼有梵天名曰強威，本從仙道中來，沒生天上，于無上正真之道而不退轉，報諸天子言：『吾察梵志典籍所載，嘆說菩薩應降神母胎。』又問：『以何形往？』答曰：『象形第一。六牙白象頭首微妙，威神巍巍形像姝好，梵典所載其為然矣。緣是顯示三十二相。所以者何？世有三獸：一、兔，二、馬，三、白象。兔之渡水趣自渡耳；馬雖差猛，猶不知水之深淺也；白象之渡盡其源底。聲聞緣覺其猶兔馬，雖度生死不達法本；菩薩大乘譬若白象，解暢三界十二緣起，了之本無，救護一切莫不蒙濟。』如是比丘，於是菩薩處兜術天，普觀天下，意欲降體白凈王宮。
「爾時王宮先現八瑞：一者、草
【現代漢語翻譯】 現代漢語譯本： 『捨棄纏縛塵世的羅網，奮發去做應該做的事。 即使有很多法師，你們也要修行佛法的真義； 不要執著於他們的見解，也不要違背佛法的教誨。 如果證得佛道，就轉動法輪，降下甘露法雨； 洗凈心中的污垢，接受最殊勝的法門。』
《普曜經·所現象品》第三
佛告訴比丘們：『當時，菩薩為大天眾宣講佛法，勸導開化，使他們都感到喜悅。』佛問諸天子，菩薩以何種形貌降生到母親的胎中？有的說：『是儒童的形貌。』有的說：『是釋梵（帝釋天和梵天）的形貌。』有的說：『是大天王的形貌。』有的說：『是息意天王（欲界第六天之主）的形貌。』有的說：『是阿須倫（非天）、揵陀羅（香神）、迦留羅（金翅鳥）、真陀羅（樂神）、摩休勒（大蟒神）的形貌。』有的說：『是大神妙天、日月王的形貌。』有的說：『是金翅鳥的形貌。』其中有一位梵天，名叫強威，他原本是從仙道中來，死後升到天上，對於無上正真的佛道毫不退轉。他告訴諸天子說：『我查閱了梵志（婆羅門）的典籍所記載的，讚歎菩薩應當降生到母親的胎中。』又問：『以何種形貌前往？』回答說：『以象的形貌最為殊勝。六牙白象的頭首微妙，威神巍巍，形像美好，梵典所記載的就是這樣。』因此顯示了三十二相。這是為什麼呢？世上有三種野獸：一、兔，二、馬，三、白象。兔子渡水只顧自己渡過；馬雖然比較勇猛，但仍然不知道水的深淺；白象渡水則能徹底瞭解水的源頭和底部。聲聞和緣覺就像兔子和馬，雖然能度脫生死，卻不能通達佛法的根本；菩薩的大乘就像白象，能夠通暢地理解三界十二因緣，了知其本性空無，救護一切眾生，沒有不蒙受救濟的。』比丘們，菩薩在兜術天（欲界第四天）時，普遍觀察天下，想要降生到白凈王的王宮中。
『那時，王宮先出現了八種祥瑞：一、
【English Translation】 English version: 'Abandon the net of worldly attachments, and strive to do what is right. Even if there are many Dharma masters, you should practice the true meaning of the Dharma; Do not cling to their views, nor violate the teachings of the Dharma. If you attain Buddhahood, then turn the Dharma wheel and rain down the sweet dew of Dharma; Cleanse the defilements of your hearts, and receive the most supreme Dharma gate.'
The Third Chapter, 'Manifestation of Phenomena,' of the 'Universal Radiance Sutra'
The Buddha told the Bhikkhus: 'At that time, the Bodhisattva expounded the Dharma to the great assembly of Devas, encouraging and enlightening them, causing them all to rejoice.' The Buddha asked the Devas, 'In what form did the Bodhisattva descend into his mother's womb?' Some said, 'In the form of a young scholar.' Some said, 'In the form of Sakra and Brahma (Indra and Brahma).' Some said, 'In the form of a great Deva King.' Some said, 'In the form of the King of the Tushita Heaven (the ruler of the sixth heaven of the desire realm).' Some said, 'In the form of Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpent gods).' Some said, 'In the form of the great and wondrous Devas, the Sun and Moon Kings.' Some said, 'In the form of a Garuda.' Among them was a Brahma named Strong Might, who originally came from the path of the immortals, and after death was reborn in the heavens. He did not retreat from the supreme and true path of Buddhahood. He told the Devas, 'I have examined the scriptures of the Brahmins (Brahmanas), which praise the Bodhisattva's descent into his mother's womb.' He further asked, 'In what form did he go?' The answer was, 'The form of an elephant is the most excellent. The head of the six-tusked white elephant is subtle and wondrous, its majestic power is awe-inspiring, and its form is beautiful. This is what is recorded in the Brahmin scriptures.' Therefore, the thirty-two marks are manifested. Why is this so? There are three kinds of beasts in the world: one, the rabbit; two, the horse; three, the white elephant. The rabbit crosses the water only for its own sake; the horse, though somewhat brave, still does not know the depth of the water; the white elephant, when crossing, understands the source and bottom of the water completely. The Sravakas and Pratyekabuddhas are like the rabbit and the horse, who, though they can transcend birth and death, do not understand the root of the Dharma; the Bodhisattva's Mahayana is like the white elephant, who can clearly understand the twelve links of dependent origination in the three realms, knowing their inherent emptiness, and protects all beings, none of whom are not saved.' Bhikkhus, when the Bodhisattva was in the Tushita Heaven (the fourth heaven of the desire realm), he observed the world universally, desiring to descend into the palace of King Suddhodana.
'At that time, eight auspicious signs first appeared in the palace: one, the
穢瓦石諸垢不凈，悉為消除自然香潔，生眾雜華香氣苾芬。二者、其雪山邊，鳧雁鴛鴦鷹鷂赤嘴，鸚鵡青雀哀鸞雜鳥，來詣王宮住宮殿上，軒牕門戶屏障籠䟽，各各暢音柔軟妙雅。三者、白凈王宮後園遊觀流泉眾水，冬時始春皆生雜華，若干種寶奇雅妙好。四者、陂水浴池諸觀屋宅，悉自然生青蓮芙蓉，大如車輪其葉百千。五者、其蘇水器及麻油器石蜜器食之無減。六者、其王宮裡大鼓小鼓，箜篌琴瑟箏笛簫笳，不鼓自鳴演悲和音。七者、其王宮藏眾寶奇珍，明珠七寶衣被瓔珞，地中藏寶自然發出。八者、宮中光明普照內外蔽日月光。
「萬二千婇女歡喜悅樂，眷屬圍繞來詣王所；見王安坐，侍王之右，坐交露帳和顏悅色咸共賀言：『善哉！大王！愿聽妾言，王得大愿，眾寶瑞應咸一時至，當懷悅豫，時節和適國土太平；應八關齋，當抱慈心，不宜瞋喜；敬身愛彼，棄捐慳嫉愛慾邪見，消雪自大眾生患厭事，無復諸亂莫不歡喜，已入正真，無懷恨者；不聽十惡奉行眾善，王愍我等，建立至誠去諸塵意，莫受讒言兩舌彼此；慕樂戒禁將護宜適，念行功福慕樂道義；妾等亦當奉戒順命，棄捐愚冥，抱歡豫心，常自將護；彼樂圍繞永得安隱，散華燒香已離諸欲，不懷異心，宿夜七日安和無難。今我等心，不在色聲香味細滑
【現代漢語翻譯】 現代漢語譯本 一、 污穢的瓦礫、塵垢不凈之物，全部消除，自然變得香潔，生長出各種雜色鮮花，散發芬芳的香氣。二、 在雪山旁邊，野鴨、大雁、鴛鴦、老鷹、鷂子、紅嘴鳥、鸚鵡、青雀、哀鸞等各種鳥類，來到王宮，棲息在宮殿之上，在窗戶、門戶、屏障、籠子等處，各自發出流暢、柔和、美妙的鳴叫聲。三、 白凈王宮的後花園，遊覽觀賞的流水和各種水池，在冬季開始進入春季時，都生長出各種雜色鮮花，以及各種珍奇、雅緻、美妙的寶物。四、 池塘、浴池、各種觀賞房屋，都自然生長出青蓮和芙蓉，大如車輪，葉子成百上千。五、 盛放酥油的器皿、麻油的器皿、石蜜的器皿，其中的食物取用不減。六、 王宮裡的大鼓、小鼓、箜篌、琴瑟、箏、笛、簫、笳等樂器，不用敲擊，自己發出聲音，演奏出悲傷而和諧的樂曲。七、 王宮的寶藏中，各種珍奇的寶物、明珠、七寶、衣服、瓔珞等，以及地中埋藏的寶藏，都自然涌現出來。八、 宮中的光明普照內外，遮蔽了日月的光芒。 一萬二千名婇女歡喜快樂，被眷屬圍繞著來到國王面前；看到國王安坐，侍立在國王的右邊，坐在交織的帳篷下，面容和悅，一同祝賀說：『太好了！大王！愿聽我們說，大王您實現了大愿，各種寶物和祥瑞同時到來，應當懷著喜悅，時節和順，國家太平；應當持守八關齋戒，應當懷抱慈悲之心，不應該有嗔恨和喜悅；尊敬自己，愛護他人，拋棄慳吝、嫉妒、愛慾和邪見，消除自身和大眾的憂患和厭惡之事，不再有各種混亂，沒有不歡喜的，已經進入正道，沒有懷恨的人；不聽從十惡，奉行各種善事，大王您憐憫我們，建立至誠之心，去除各種塵世的雜念，不要聽信讒言，不要挑撥離間；愛慕戒律，守護適宜，唸誦修行功德福報，愛慕道義；我們也將奉行戒律，順從命令，拋棄愚昧和黑暗，懷抱歡喜的心情，常常自我守護；他們快樂地圍繞著，永遠得到安穩，散發鮮花，焚燒香料，已經遠離各種慾望，不懷有異心，從昨夜到今天七日安和無難。現在我們的心，不在色、聲、香、味、細滑的觸感上。』
【English Translation】 English version First, the filthy tiles, dirt, and unclean things are all eliminated, naturally becoming fragrant and pure, and various colorful flowers grow, emitting a fragrant aroma. Second, by the side of the Snow Mountains, ducks, geese, mandarin ducks, eagles, hawks, red-billed birds, parrots, bluebirds, and mournful birds come to the royal palace, dwelling on the palace buildings, in the windows, doors, screens, and cages, each emitting fluent, soft, and wonderful sounds. Third, in the back garden of the pure white royal palace, the flowing streams and various pools for sightseeing, as winter begins to turn into spring, all grow various colorful flowers, as well as various rare, elegant, and wonderful treasures. Fourth, the ponds, bathing pools, and various viewing houses all naturally grow blue lotuses and hibiscus, as large as chariot wheels, with hundreds and thousands of leaves. Fifth, the containers for ghee, sesame oil, and rock candy, the food within does not diminish when taken. Sixth, the large drums, small drums, konghou, qin, zheng, flute, xiao, and jia in the royal palace, without being struck, emit sounds on their own, playing sad and harmonious melodies. Seventh, in the royal palace's treasury, various rare treasures, pearls, seven treasures, clothing, and necklaces, as well as treasures buried in the ground, all naturally emerge. Eighth, the light in the palace shines everywhere, both inside and outside, obscuring the light of the sun and moon. Twelve thousand palace women, joyful and happy, surrounded by their attendants, come before the king; seeing the king sitting peacefully, they stand on the king's right side, sitting under the interwoven tents, with gentle faces, they congratulate him together, saying: 'Excellent! Great King! May you listen to us, Great King, you have fulfilled your great wish, various treasures and auspicious omens have arrived at the same time, you should be joyful, the seasons are harmonious, and the country is peaceful; you should observe the eight precepts, you should embrace a compassionate heart, you should not have anger or joy; respect yourself, love others, abandon stinginess, jealousy, lust, and wrong views, eliminate the worries and dislikes of yourself and the masses, there should be no more chaos, there is no one who is not happy, you have entered the right path, there is no one who holds resentment; do not listen to the ten evils, practice all good deeds, Great King, you pity us, establish a sincere heart, remove all worldly thoughts, do not listen to slander, do not sow discord; admire the precepts, protect what is appropriate, recite and practice meritorious deeds and blessings, admire the path of righteousness; we will also observe the precepts, obey orders, abandon ignorance and darkness, embrace a joyful heart, and always protect ourselves; they are happily surrounded, forever obtaining peace, scattering flowers, burning incense, having already abandoned various desires, not harboring different intentions, from last night to today, seven days of peace and no difficulties. Now our hearts are not on form, sound, smell, taste, or fine touch.'
之法，其心戀慕欲聞正音，男女悉好猶若天人，遊戲樂施不志王榮，瓔珞之飾床座綩綖，諸好機延之中思善，皆悉踴躍安隱無亂。今者大王，宜視眾民猶若一子。』時王聞言，第一歡喜：『當如所愿，不違汝意輒如所誓。』
「於時其王施宮婇女，如意所愿皆為莊嚴，交飾清凈解散眾華，燒其香勛懸繒幢蓋，召二萬人悉使被鎧皆執兵仗侍衛左右，諸眷屬俱作諸伎樂，音聲悲和擁護王后，諸宮婇女各共圍繞，諸天玉女來洗浴之，香勛衣服眾寶瓔珞，僉然俱鼓百千妓樂，其音悲和。夫人適坐，天女來侍，以若干種眾雜天華金銀床㯓，細軟綩綖以布其上，明月珠寶諸天玉女各赍香瓶，散華燒香。
普曜經卷第一 大正藏第 03 冊 No. 0186 普曜經
普曜經卷第二
西晉月氏三藏竺法護譯
降神處胎品第四
「於是四天王、天帝釋、炎天子、兜術天子、無慢天子、善化天子、魔子導師、梵忍跡天、梵滿天、善梵天、光凈天、光音天、大神妙天、凈居天、竟往天、阿迦膩吒天，及余無數百千天人，皆共集會轉相謂言：『今仁君等，假使菩薩獨往降神處於母胎，我等諸天不往侍從，墮無反覆不識恩養。誰能堪任侍衛菩薩，降神入胎不離其側，如影隨形，乃至成佛；降伏魔官，而轉法輪，和慈四等至大
【現代漢語翻譯】 現代漢語譯本 『他們心中戀慕，渴望聽聞正法，男女都像天人一樣美好，嬉戲娛樂，樂於佈施，不追求王者的榮耀。他們用瓔珞裝飾，床座鋪著精美的綩綖，在各種美好的機會中思考善行，都歡欣鼓舞，安穩無亂。現在大王，您應該看待民眾如同自己的孩子。』當時國王聽了這話，非常高興：『一定如您所愿，不違背您的意思，一定像我所發誓的那樣。』 當時國王將宮中的婇女，按照她們的意願都打扮得莊嚴華麗，互相裝飾得清凈，解散了眾多的花朵，焚燒香料，懸掛幡幢寶蓋，召集了兩萬人，讓他們都穿上鎧甲，手持兵器侍衛在左右。所有的眷屬都演奏各種樂器，聲音悲壯和諧，擁護王后，宮中的婇女各自圍繞著她，天上的玉女來為她沐浴，用香料薰香衣服，佩戴各種寶貴的瓔珞，一起敲響百千種樂器，聲音悲壯和諧。夫人剛坐下，天女就來侍奉，用各種各樣的天花、金銀床榻，鋪上柔軟的綩綖，明月珠寶，天上的玉女各自拿著香瓶，散花焚香。 《普曜經》卷第一 大正藏第 03 冊 No. 0186 《普曜經》 《普曜經》卷第二 西晉月氏三藏竺法護譯 降神處胎品第四 『這時，四天王（四大天王）、天帝釋（帝釋天）、炎天子（夜摩天王）、兜術天子（兜率天王）、無慢天子（化樂天王）、善化天子（他化自在天王）、魔子導師（魔王波旬的導師）、梵忍跡天（梵眾天）、梵滿天（梵輔天）、善梵天（大梵天）、光凈天（少光天）、光音天（無量光天）、大神妙天（遍凈天）、凈居天（五凈居天）、竟往天（無煩天）、阿迦膩吒天（色究竟天），以及其他無數百千的天人，都互相轉告說：『現在各位仁君，假使菩薩獨自前往降生於母胎，我們這些天人不前往侍奉，就會墮落到不識恩養的境地。誰能堪任侍衛菩薩，降生入胎不離其左右，如同影子跟隨形體，乃至成佛；降伏魔官，而轉法輪，以慈悲喜捨四無量心達到至大』
【English Translation】 English version 'Their hearts yearned, desiring to hear the true Dharma, men and women were all as beautiful as heavenly beings, playing and enjoying themselves, gladly giving alms, not seeking the glory of kings. They adorned themselves with necklaces, their beds were covered with fine carpets, and in all good opportunities they contemplated good deeds, all were joyful, peaceful, and without disturbance. Now, Great King, you should regard the people as your own children.' At that time, the king heard these words and was overjoyed: 'It shall be as you wish, I will not go against your will, and I will certainly fulfill my oath.' At that time, the king adorned the palace women according to their wishes, making them all beautiful and pure, scattering the many flowers, burning incense, and hanging banners and canopies. He summoned twenty thousand people, had them all put on armor, and hold weapons to guard his left and right sides. All the family members played various musical instruments, the sounds were mournful and harmonious, protecting the queen. The palace women each surrounded her, heavenly maidens came to bathe her, perfumed her clothes with incense, and adorned her with various precious necklaces. Together they played hundreds and thousands of musical instruments, the sounds were mournful and harmonious. As soon as the queen sat down, heavenly maidens came to serve her, with various kinds of heavenly flowers, gold and silver beds, and soft carpets spread upon them. The heavenly maidens each carried incense bottles, scattering flowers and burning incense. The First Scroll of the 'Universal Illumination Sutra' Taisho Tripitaka Volume 03 No. 0186 'Universal Illumination Sutra' The Second Scroll of the 'Universal Illumination Sutra' Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty Chapter Four: Descent into the Womb 'At this time, the Four Heavenly Kings (Cāturmahārājika), Śakra (Indra), the Yama Heaven King (Yāmadeva), the Tuṣita Heaven King (Tuṣitadeva), the Nirmāṇarati Heaven King (Nirmāṇaratideva), the Paranirmitavaśavartin Heaven King (Paranirmitavaśavartideva), the Teacher of the Demon Son (Māraputra), the Brahmakāyika Heaven (Brahmakāyika), the Brahmapurohita Heaven (Brahmapurohita), the Mahābrahmā Heaven (Mahābrahmā), the Parīttābha Heaven (Parīttābha), the Apramāṇābha Heaven (Apramāṇābha), the Ābhāsvara Heaven (Ābhāsvara), the Śubhakṛtsna Heaven (Śubhakṛtsna), the Anabhraka Heaven (Anabhraka), and the Akaniṣṭha Heaven (Akaniṣṭha), and countless other hundreds and thousands of heavenly beings, all spoke to each other, saying: 'Now, noble ones, if the Bodhisattva were to descend alone into the mother's womb, and we heavenly beings did not go to serve him, we would fall into a state of not recognizing kindness and nurture. Who is capable of serving the Bodhisattva, descending into the womb without leaving his side, like a shadow following a form, until he becomes a Buddha; subduing the demon officials, and turning the Dharma wheel, reaching the greatest state with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity.'
滅度，以懷慈心，歡喜悅心，調和其心，而奉事焉；未曾遠離，不違要誓？』於是頌曰：
「『今誰能堪任， 追侍常悅心； 誰得名稱力， 自發長往侍？ 忉利天誰意， 舍安不樂天； 住在玉女眾， 侍離垢月顏。 諸微妙最樹， 雖貪天室宅； 屋宅化金色， 當侍離垢威。 心念若干品， 不慕其諍訟； 少欲如妙花， 大男子所好。 言寂兜術天， 諸天求大威； 所生常見敬， 當樂無量稱。 慕應化妙本， 自在諸天宮； 心吉皆奉行， 當好是功勛。 魔王懷毒心， 越度一切尊； 及愛此經法， 自在度欲尊。 亦度于欲界， 亦及梵所居； 修行四等心， 在諸仙中上。 游諸天殊特， 如轉輪聖王； 室宅常安隱， 侍離欲威尊。 欲得國君安， 大財無極富； 眷屬無怨仇， 侍送可敬順。 致財色豪位， 名稱力功勛； 見嘆及仁君， 往侍送梵音。 欲得天人樂， 及致三界安； 處安及法安， 當侍大仙安。 若除淫怒癡， 欲棄眾冥塵； 寂然心淡泊， 侍從調定意。 學不學緣覺， 當逮一切智； 十力師子吼， 當侍從江海。 意勝閉惡趣， 致安住甘露； 得成八正道， 侍從降五趣。 其欲得見佛，
【現代漢語翻譯】 現代漢語譯本 『（他們）以慈悲之心對待（佛），以歡喜愉悅之心，調和自己的心意，來侍奉他；（他們）從未遠離（佛），不違背自己的誓言嗎？』於是（他們）以頌歌回答： 『如今誰能勝任，追隨侍奉（佛）常保歡喜之心？ 誰能獲得名聲和力量，自發地長久侍奉（佛）？ 忉利天（Trayastrimsa，欲界六天之一）的哪位天人願意，捨棄安樂而不貪戀天界？ 住在玉女眾中，侍奉（佛）那如離垢之月般清凈的容顏。 即使貪戀諸天界最美好的樹木，以及天界的宮殿； 即使宮殿化為金色，也應當侍奉（佛）那離垢的威嚴。 心中思念著各種品德，不羨慕世間的爭鬥； 少欲知足如美妙的花朵，是大丈夫所喜好的。 （他們）說寂靜的兜率天（Tusita，欲界六天之一），諸天都尋求大威德； （佛）所生之處常受尊敬，應當樂於（佛）那無量的稱讚。 （他們）羨慕應化之妙本，自在地居住在諸天宮殿； 心中吉祥都奉行（佛）的教誨，應當喜愛這樣的功德。 魔王懷著毒害之心，超越一切尊者； 以及愛樂這部經法，自在地度脫慾望的尊者。 也度脫了欲界，以及梵天（Brahma，色界初禪天）所居住的地方； 修行慈、悲、喜、舍四種平等心，在諸仙人中最為殊勝。 遊歷諸天界，如同轉輪聖王（Cakravartin，擁有統治世界的理想君主）； 宮殿常保安穩，侍奉（佛）那離欲的威嚴。 想要國家君主安寧，獲得無盡的財富； 眷屬沒有怨仇，侍奉（佛）可以得到尊敬和順從。 獲得財富、美色、高位，名聲、力量和功勛； 見到（佛）的讚歎和仁慈，前往侍奉（佛）的梵音。 想要獲得天人的快樂，以及三界（欲界、色界、無色界）的安寧； 處於安穩和佛法的安穩之中，應當侍奉大仙（佛）的安穩。 如果能去除淫慾、嗔怒、愚癡，想要捨棄一切黑暗的塵垢； 內心寂靜淡泊，侍奉（佛）那調伏和禪定的意念。 學習或不學習緣覺（Pratyekabuddha，不需老師教導，自己開悟的人），都應當獲得一切智慧； （佛）以十力（Tathagata's ten powers）如獅子吼般說法，應當侍奉（佛）如江海般深廣的智慧。 意念殊勝能關閉惡道，獲得安住于甘露（Amrita，不死之藥）的境界； 成就八正道（Eightfold Path），侍奉（佛）降伏五趣（五道輪迴）。 那些想要見到佛陀的人，
【English Translation】 English version 'Did they, with hearts of compassion, with joyful and delighted minds, harmonizing their hearts, serve him; never having departed, not violating their vows?' Then they responded with a verse: 'Now who is capable of, following and serving (the Buddha) with a constantly joyful heart? Who can obtain fame and power, spontaneously serving (the Buddha) for a long time? Which deva of Trayastrimsa (one of the six heavens of the desire realm) is willing to, abandon comfort and not crave the heavens? Dwelling among the celestial maidens, serving (the Buddha)'s face as pure as the moon free from defilement. Even if craving the most wonderful trees of the heavens, and the celestial palaces; Even if the palaces were transformed into gold, one should serve (the Buddha)'s undefiled majesty. With minds contemplating various virtues, not envying worldly disputes; Contentment with few desires, like a beautiful flower, is what great men cherish. They speak of the tranquil Tusita (one of the six heavens of the desire realm), where all devas seek great power; Where (the Buddha) is born is always revered, one should rejoice in (the Buddha)'s immeasurable praise. They admire the wondrous essence of transformation, freely dwelling in the palaces of the devas; With auspicious hearts, they all follow (the Buddha)'s teachings, one should cherish such merits. The demon king, with a heart of poison, surpasses all the venerable ones; And loves this scripture, the venerable one who freely transcends desires. Also transcends the desire realm, and the place where Brahma (the first dhyana heaven of the form realm) dwells; Practicing the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, is the most excellent among all the sages. Traveling through the heavens, like a Cakravartin (an ideal ruler who possesses the world); The palaces are always secure, serving (the Buddha)'s majesty free from desires. Wishing for the peace of the country's ruler, to obtain endless wealth; With no grudges among family members, serving (the Buddha) can gain respect and obedience. Attaining wealth, beauty, high positions, fame, power, and merits; Seeing (the Buddha)'s praise and benevolence, going to serve (the Buddha)'s Brahma-like voice. Wishing to obtain the joy of devas and humans, and the peace of the three realms (desire, form, and formless realms); Being in peace and the peace of the Dharma, one should serve the peace of the great sage (the Buddha). If one can remove lust, anger, and ignorance, wishing to abandon all the darkness of defilements; With a tranquil and detached mind, serving (the Buddha)'s disciplined and meditative mind. Whether learning or not learning as a Pratyekabuddha (one who attains enlightenment on their own), one should attain all wisdom; (The Buddha) speaks with the ten powers (Tathagata's ten powers) like a lion's roar, one should serve (the Buddha)'s wisdom as vast as the ocean. With superior intention, one can close the evil paths, attaining the state of dwelling in Amrita (the nectar of immortality); Accomplishing the Eightfold Path, serving (the Buddha) who subdues the five destinies (the five realms of rebirth). Those who wish to see the Buddha,
欲聽大哀法； 慕致眾福祚， 往侍自在聖。 盡生老死苦， 欲解宛轉縛； 清凈如虛空， 侍清明真人。 欲致一切敬， 相好殊異德； 常欲濟彼己， 當侍可愛敬。 戒定及智慧， 此及無量稱； 究竟所生安， 當侍彼大聖。 欲達深難解， 玄絕難逮義； 欲得慧自解， 當侍大醫王。』
「爾時諸天聞嘆此偈，其四天王四萬人俱，百千忉利天、炎天、兜術天、無憍樂天、化自在天，各與百千諸天子俱，六萬魔天，前世積德修清凈行；梵迦夷天六萬八千，乃至阿迦膩吒天，與無央數百千眷屬；又有四方無數百千皆來集會。是諸天子各各嗟嘆歌頌妙偈：
「『聽我無限言， 意審至三乘； 棄欲樂安住， 所慕此最凈。 大聖度降神， 眾奉可重敬； 守德神仙護， 微妙無害意。 執樂鼓和音， 嘆德海功勛； 歸命天人尊， 聞菩薩上慧。 散花供養聖， 奉仁名花香； 悅心天人尊， 離欲安無患。 意妙清凈花， 善愿演光明； 迦夷散眾花， 等供福清凈。 處胎無垢著， 覺窹老病死； 悅心侍究竟， 志懷奉恭敬。 天人獲善利， 見舉足七步； 釋梵咸稽首， 香水洗凈意。 屈意隨世俗， 天宮處塵欲； 普舍釋尊位， 咸
【現代漢語翻譯】 現代漢語譯本 『想要聽聞大慈大悲的佛法； 想要獲得眾多福報，應當去侍奉自在的聖者。 想要擺脫生老病死的痛苦，想要解脫纏繞的束縛； 想要像虛空一樣清凈，應當侍奉清明真實的覺者。 想要獲得一切的尊敬，擁有殊勝的相好功德； 想要常常救濟自己和他人，應當侍奉可愛可敬的聖者。 戒律、禪定以及智慧，這些以及無量的稱讚； 想要究竟獲得安樂，應當侍奉那位大聖。 想要通達深奧難解，玄妙絕倫難以理解的真義； 想要獲得智慧自己開悟，應當侍奉大醫王（佛陀）。』
『那時，諸天聽到讚歎這首偈頌，四天王（四大天王）各自帶領四萬人，百千忉利天（三十三天）、炎天（夜摩天）、兜術天（兜率天）、無憍樂天（化樂天）、化自在天（他化自在天），各自帶領百千諸天子，六萬魔天，他們前世積累功德修行清凈的善行；梵迦夷天（梵眾天）六萬八千，乃至阿迦膩吒天（色究竟天），都帶著無數百千的眷屬；又有四方無數百千的天眾都來了。這些天子各自讚嘆歌頌美妙的偈頌：
『聽我說無限的言語，用心審視直至三乘（聲聞乘、緣覺乘、菩薩乘）； 捨棄慾望的快樂安住于清凈，所向往的這是最清凈的。 大聖降生度化眾生，眾人奉侍可敬可重； 守護功德有神仙護佑，微妙的沒有傷害的意念。 執持樂器奏響和諧的音樂，讚歎佛陀功德如海的功勛； 歸命于天人尊者（佛陀），聽聞菩薩的無上智慧。 散花供養聖者，奉獻仁慈美妙的花香； 使天人尊者心生歡喜，遠離慾望安樂無憂。 心意微妙清凈如花，善愿展現光明； 梵眾天散佈眾花，平等供養福德清凈。 在母胎中沒有污垢的執著，覺悟到生老病死； 歡喜侍奉究竟的覺者，心懷奉獻恭敬。 天人獲得善利，見到佛陀舉足行走七步； 帝釋天、梵天都叩首敬拜，用香水洗凈心意。 屈身順應世俗，天宮也處在塵世的慾望中； 普遍捨棄釋尊的地位，都』
【English Translation】 English version 'Desiring to hear the Dharma of great compassion; Aspiring to attain numerous blessings, one should attend upon the self-existent sage. Wishing to escape the suffering of birth, old age, sickness, and death, desiring to break free from entangling bonds; Wishing to be as pure as the void, one should attend upon the clear and true realized one. Wishing to receive all respect, possessing extraordinary marks and virtues; Wishing to constantly help oneself and others, one should attend upon the lovable and venerable sage. Precepts, meditation, and wisdom, these and countless praises; Wishing to ultimately attain peace, one should attend upon that great sage. Wishing to understand the profound and difficult to comprehend, the mysterious and unattainable meaning; Wishing to gain wisdom and self-enlightenment, one should attend upon the great physician (Buddha).'
'At that time, the devas, hearing the praise of this verse, the Four Heavenly Kings (Cāturmahārājika) each with forty thousand followers, hundreds of thousands of Trayastriṃśa devas, Yama devas, Tuṣita devas, Nirmāṇarati devas, Paranirmitavaśavartin devas, each with hundreds of thousands of deva sons, sixty thousand Māra devas, who in their past lives had accumulated merit and practiced pure conduct; sixty-eight thousand Brahmakāyika devas, and even the Akaniṣṭha devas, all with countless hundreds of thousands of attendants; and also countless hundreds of thousands of devas from the four directions all came. These deva sons each praised and sang wonderful verses:
'Listen to my boundless words, carefully examine until the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); Abandoning the pleasures of desire, dwelling in purity, what is aspired to is the purest. The great sage descends to liberate beings, all revere and respect him; Protecting virtue, gods and immortals guard, subtle and harmless intention. Holding instruments, playing harmonious music, praising the Buddha's virtues, as vast as the ocean; Taking refuge in the honored one of gods and humans (Buddha), hearing the supreme wisdom of the Bodhisattva. Scattering flowers to offer to the sage, presenting benevolent and fragrant flowers; Making the honored one of gods and humans joyful, free from desire, peaceful and without worry. The mind is subtle and pure like a flower, good wishes manifest light; The Brahmakāyika devas scatter many flowers, equally offering pure blessings. In the womb, without defilement or attachment, awakening to birth, old age, sickness, and death; Joyfully attending upon the ultimate enlightened one, with a heart of devotion and respect. Gods and humans obtain good benefits, seeing the Buddha take seven steps; Śakra and Brahmā all bow their heads in reverence, washing their minds with fragrant water. Humbly following worldly customs, even the heavenly palaces are in the midst of worldly desires; Universally abandoning the position of Śakyamuni, all'
悅意侍之。 取草坐道場， 得佛降眾魔； 梵勸轉法輪， 僉共奉安住。 三界作佛事， 甘露億載眾； 權化眾清涼， 皆棄渴名稱。』
「於是欲行天人勝室，睹見菩薩姿色殊妙，心自念言：『今此真人清凈殊貌，其妃如類邪？尊人所厚咸皆羨之，各執花香抱愛敬心，志功福報愿立神足。』適作是念，即時尋沒天人宮殿，在迦維羅衛大園觀中，寂然莊飾，其白凈王所可愛樂，難及大殿後宮菀囿，其處巍巍污涂香薰，清凈無垢光明福祚，威神成就，天人瓔珞一時並至；尋從地起見王妙后，舉身一指，現在虛空，各各相和而說偈言：
「『天玉女遊行， 睹菩薩妙顏； 心中發是念， 菩薩母何類？ 手各執眾花， 往聞生愛意； 既受持花香， 叉十指作禮。 微妙氣雜香， 投身自歸命； 吾睹名稱市， 善見仁顏色。 亦欲睹殊異， 玉女色最悅； 觀尊見其形， 天眼自睹身。 是顏第一殊， 至德生尊人； 明珠著好器， 是器天中天。 手腳如甘露， 來樂勝天人； 觀像無厭足， 其心益踴悅。 威首照虛空， 其明耀諸天； 離垢眾雜香， 身演暉如是。 其色如紫金， 威神耀諸天； 如蜂王成蜜， 演凈涂香薰。 眼明如真金， 光凈耀虛空
【現代漢語翻譯】 現代漢語譯本 以喜悅的心情侍奉他。 他取用草在菩提樹下坐成道場，降伏了眾魔而得成佛； 梵天勸請他轉動法輪，大家都共同奉請他安住於世。 他在三界中行佛事，以甘露滋潤億萬眾生； 以權巧方便化導眾生得到清涼，使他們都捨棄了對渴求名利的執著。
『這時，欲界天人來到勝妙的宮殿，看到菩薩的姿態容貌非常殊勝美妙，心中自念道：『現在這位真人如此清凈殊妙，他的妃子會是怎樣的呢？』受人尊敬的人都羨慕他，各自拿著鮮花香料，懷著愛敬之心，立志修功德福報，希望能夠獲得神通。』剛產生這個念頭，他們立刻就從天人宮殿消失，出現在迦維羅衛的大園林中，寂靜莊嚴，那裡是白凈王（Suddhodana）所喜愛的地方，難以比擬的大殿後宮和花園，那裡巍峨壯麗，塗滿了香料，清凈無垢，光明福澤，威神成就，天人的瓔珞同時來到；他們隨即從地上起身，看到王后摩耶（Maya），舉起一根手指，顯現在虛空中，各自和合而說偈頌：
『天上的玉女們，看到菩薩美妙的容顏； 心中發出這樣的念頭，菩薩的母親會是怎樣的呢？ 手中各自拿著各種鮮花，前往表達愛慕之意； 既然接受了鮮花香料，就合起十指作禮。 微妙的氣息混合著香氣，投身歸命於他； 我看到了名聲顯赫的城市，善見仁慈的容顏。 也想看到殊勝的景象，玉女的容貌最為喜悅； 觀察尊者，看到他的形體，天眼自然看到自身。 這容顏最為殊勝，至高德行誕生了尊貴的人； 明珠放在好的器皿中，這器皿是天中之天。 手腳如同甘露，前來享受勝過天人的快樂； 觀看他的形象沒有厭倦，心中更加歡喜踴躍。 威嚴的頭頂照耀虛空，他的光明照耀諸天； 遠離垢染的各種香氣，身體散發的光輝就是這樣。 他的顏色如同紫金，威神照耀諸天； 如同蜂王釀成蜂蜜，散發著清凈的涂香。 眼睛明亮如同真金，光芒清凈照耀虛空。
【English Translation】 English version Served him with a joyful heart. He took grass and sat at the Bodhi tree, the place of enlightenment, subdued the demons and attained Buddhahood; Brahma urged him to turn the Dharma wheel, and all together requested him to abide in the world. He performed the work of a Buddha in the three realms, nourishing countless beings with the nectar of Dharma; He skillfully guided beings to coolness, causing them to abandon their attachment to the thirst for fame and gain.
'Then, the heavenly beings of the desire realm came to the magnificent palace, and seeing the Bodhisattva's form and appearance were exceptionally wonderful, they thought to themselves: 'Now this true man is so pure and extraordinary, what will his consort be like?' Those who respected him all admired him, each holding flowers and incense, with hearts full of love and reverence, aspiring to cultivate merit and blessings, hoping to attain supernatural powers.' As soon as they had this thought, they immediately disappeared from the heavenly palace and appeared in the great garden of Kapilavastu, serene and adorned, a place beloved by King Suddhodana, incomparable to the great palace, the harem, and the gardens, a place majestic and magnificent, smeared with fragrant perfumes, pure and immaculate, with light and blessings, and divine power accomplished, the heavenly ornaments arrived all at once; they then rose from the ground, saw Queen Maya, raised one finger, appeared in the void, and together spoke in verses:
'The heavenly maidens, seeing the Bodhisattva's wonderful face; In their hearts, this thought arose, what will the Bodhisattva's mother be like? Each holding various flowers in their hands, they went to express their love; Having received the flowers and incense, they joined their palms in reverence. Subtle breaths mixed with fragrance, they surrendered themselves and took refuge; I have seen the renowned city, and the benevolent face. Also wishing to see the extraordinary, the maidens' appearance is most pleasing; Observing the Venerable One, seeing his form, the heavenly eye naturally sees itself. This face is the most extraordinary, the highest virtue gave birth to the Venerable One; A pearl placed in a fine vessel, this vessel is the heaven of heavens. Hands and feet like nectar, coming to enjoy happiness surpassing the heavens; Gazing at his image without weariness, their hearts grew more joyful and elated. The majestic head shines in the void, his light illuminates the heavens; Various fragrances free from defilement, the radiance of his body is like this. His color is like purple gold, his divine power illuminates the heavens; Like a queen bee making honey, he exudes pure fragrant perfumes. Eyes bright like true gold, light pure and illuminating the void.'
； 所沒至清凈， 而等於有無。 脾踵猶如象， 其膝微平正； 手腳平等凈， 玉女嘆決疑。 如是多所觀， 散花右繞之； 嘆名稱佛母， 還入其天宮。』
「爾時四天王、天帝、炎天，及無慢天、天龍、厭鬼，及害人鬼、阿須倫、揵陀羅、真陀羅、摩休勒，咸皆來至歸人中上，而在前導衛護至尊——將無惡物害意向之，若世俗人勿造危難——詣其王后所居宇宅，皆共清和，眷屬圍繞遊行虛空，一切吉祥令無違嬈，眾共宿衛；諸天子知悉欲往侍，悅心敬后執持花香，叉手十指為禮。見凈尊人，當降神故，師子大哀欲來生故，用道法故，皆當勸助護一切故。
「於是菩薩欲遷神時，東方極遠無數菩薩住兜術天，皆共來至於斯佛土供養菩薩；南西北方四維上下十方無限諸佛世界，無數菩薩一生補處住兜術宮，皆來詣此供養菩薩。其四天王八萬四千諸玉女眾，忉利天、炎天、兜術天、無憍樂天、化自在天，各將侍從八萬四千玉女，鼓樂絃歌，來詣此土供養菩薩。於時菩薩，即坐首藏普德等集三昧定意，一切現大棚閣，並諸菩薩億百千載，諸天圍繞；動兜術天，適震動已，從身放光，具足廣普照此三千大千佛國土靡不周遍，曜幽冥處令睹大明，日月之光所不逮及；照于地獄、餓鬼、畜生、八難中人，蒙
【現代漢語翻譯】 現代漢語譯本 『所到之處皆清凈，等同於有和無的境界。 腳踝像大象一樣粗壯，膝蓋微微平坦端正； 手腳平等潔凈，玉女們讚歎並解除了疑惑。 像這樣多方觀察，散花並右繞佛母； 讚歎稱頌佛母的名號，然後返回各自的天宮。』
「那時，四大天王、天帝、炎天（Yama，欲界第三天）、無慢天（Tusita，欲界第四天）、天龍、厭鬼（Pisaca，食人肉的鬼）、害人鬼（Raksasa，羅剎）、阿須倫（Asura，非天）、揵陀羅（Gandharva，香神）、真陀羅（Kinnara，歌神）、摩休勒（Mahoraga，大蟒神），都來到人間，在至尊的前面引導和護衛——防止邪惡之物傷害他的意念，也防止世俗之人制造危險——前往王后所居住的宮殿，大家和睦相處，眷屬圍繞在虛空中，一切吉祥，沒有違逆和侵擾，眾人共同守衛；諸天子知道菩薩將要降生，都心懷喜悅和敬意，手持花香，合掌行禮。他們見到清凈的尊者，因為他即將降臨神蹟，師子（釋迦牟尼佛）將要降生，爲了運用佛法，都應當勸助和守護一切。
「於是，當菩薩想要遷神時，東方極遠無數的菩薩住在兜術天（Tusita，欲界第四天），都一起來到這個佛土供養菩薩；南方、西方、北方、四維、上下十方無限諸佛世界，無數一生補處的菩薩住在兜術宮，都來到這裡供養菩薩。四大天王和八萬四千玉女，忉利天（Trayastrimsa，欲界第二天）、炎天、兜術天、無憍樂天（Nirmanarati，欲界第五天）、化自在天（Paranirmita-vasavartin，欲界第六天），各自帶領八萬四千玉女侍從，敲鼓奏樂，歌唱舞蹈，來到這個佛土供養菩薩。這時，菩薩即刻進入首藏普德等集三昧定意，一切都顯現出巨大的棚閣，以及億百千載的菩薩和諸天圍繞；震動兜術天，剛震動完畢，就從身上放出光明，具足廣普地照耀這個三千大千佛國土，沒有不周遍的地方，照亮幽冥之處，使之見到光明，這是日月之光所不能達到的；照耀地獄、餓鬼、畜生、八難中的眾生，都蒙受光明。
【English Translation】 English version 'Where it reaches is pure, equal to existence and non-existence. The ankles are like those of an elephant, the knees are slightly flat and straight; Hands and feet are equally pure, the jade maidens marvel and resolve their doubts. Observing in many ways like this, scattering flowers and circumambulating the Buddha-mother to the right; Praising and extolling the name of the Buddha-mother, then returning to their respective heavenly palaces.'
「At that time, the Four Heavenly Kings, the Heavenly Emperor, Yama (the third heaven of the desire realm), Tusita (the fourth heaven of the desire realm), the heavenly dragons, Pisacas (flesh-eating ghosts), Raksasas (demons), Asuras (demi-gods), Gandharvas (celestial musicians), Kinnaras (celestial singers), and Mahoragas (great serpent deities), all came to the human realm, leading and protecting the Most Honored One—preventing evil things from harming his intentions, and also preventing worldly people from creating dangers—going to the palace where the queen resided, everyone living in harmony, with their retinues surrounding the void, everything auspicious, without any opposition or disturbance, everyone guarding together; the heavenly sons, knowing that the Bodhisattva was about to descend, were all joyful and respectful, holding flowers and incense, and bowing with their palms together. They saw the pure honored one, because he was about to manifest a divine miracle, the Lion (Sakyamuni Buddha) was about to be born, and in order to use the Dharma, they should all encourage and protect everything.
「Then, when the Bodhisattva was about to transfer his spirit, countless Bodhisattvas from the far east, residing in Tusita Heaven, all came to this Buddha land to make offerings to the Bodhisattva; from the south, west, north, four intermediate directions, and the upper and lower ten directions of infinite Buddha worlds, countless Bodhisattvas who were one birth away from Buddhahood, residing in Tusita Palace, all came here to make offerings to the Bodhisattva. The Four Heavenly Kings and eighty-four thousand jade maidens, the Trayastrimsa Heaven (the second heaven of the desire realm), Yama Heaven, Tusita Heaven, Nirmanarati Heaven (the fifth heaven of the desire realm), and Paranirmita-vasavartin Heaven (the sixth heaven of the desire realm), each leading eighty-four thousand jade maiden attendants, playing drums and music, singing and dancing, came to this land to make offerings to the Bodhisattva. At this time, the Bodhisattva immediately entered the Samadhi of the Collection of Universal Virtues, etc., and everything manifested as huge pavilions, along with hundreds of thousands of Bodhisattvas and heavenly beings surrounding him; shaking Tusita Heaven, as soon as the shaking was completed, light emanated from his body, fully and universally illuminating this three thousand great thousand Buddha lands, with no place not reached, illuminating the dark places, causing them to see the light, which the light of the sun and moon could not reach; illuminating the beings in hell, hungry ghosts, animals, and those in the eight difficulties, all receiving the light.
斯尊光普獲安隱。所蒙光處令其眾生，消淫怒癡，不懷自大，無有惱熱亦無貪嫉，皆懷慈心，相視如子如父如母如兄如弟。天人伎樂不鼓自鳴，百千億載音聲相和，無數天人念善思惟，彼大天宮無能毀壞，玉女百千各鼓琴箏在後侍從，以伎樂音嗟嘆菩薩前世積德，而說偈言：
「『前世積功德， 長夜來善本； 佈施得真正， 故今致奉敬。 尊本無數劫， 惠施愛男女； 以斯施果報， 雨天諸花香。 害身肉稱之， 用哀愍鳥故； 由此佈施果， 餓鬼蒙食醬。 尊本無數劫， 護戒無所犯； 由禁獲果報， 消盡惡道難。 本無數億劫， 志道行忍辱； 忍行致此果， 慈心愍天人。 本無數億劫， 上進無怯劣； 以是精進果， 身好如須彌。 本無數億劫， 禪思消眾塵； 以是一心果， 不樂眾塵欲。 本無數億劫， 行智斷貪慾； 以是智慧果， 光明最清凈。 被鎧善伏塵， 普愍念眾生； 仁德度彼岸， 禮清凈安住。 光耀悉普照， 皆除眾塵冥； 為三千目導， 禮最勝現道。 曉了神通飛， 顯示學究竟； 化度以種類， 稽首善船師。 皆學清凈辭， 示現沒終始； 未曾舍俗法， 于俗無所著。 其見求博聞， 弘利甚無限；
【現代漢語翻譯】 現代漢語譯本 這位尊者（指佛）的光芒普遍地使眾生獲得安穩。被光芒照耀的地方，令那裡的眾生消除淫慾、嗔怒和愚癡，不懷有自大之心，沒有煩惱和熱惱，也沒有貪婪和嫉妒，都懷著慈悲之心，彼此相待如同子女、父母、兄弟姐妹一般。天人的音樂不需敲擊自然鳴響，千百億年間音聲和諧，無數天人心中想著善念，彼處宏偉的天宮不會被毀壞。成百上千的玉女各自彈奏琴瑟在後侍奉，用音樂讚歎菩薩前世積累的功德，並唱偈頌道： 『前世積累功德，長久以來奠定善的根基；佈施而獲得真正的果報，所以今天得到如此的尊敬。尊者在無數劫前，惠施愛護男女；因為這樣的佈施果報，天空中降下各種花香。爲了哀憐鳥類，甚至捨棄自身的肉來稱量；因為這樣的佈施果報，餓鬼能夠得到食物。尊者在無數劫前，守護戒律沒有絲毫違犯；因為持戒而獲得果報，消除了惡道的苦難。在無數億劫前，立志修行忍辱；因為忍辱的修行而得到這樣的果報，以慈悲心憐憫天人。在無數億劫前，精進向上沒有絲毫退縮；因為這樣的精進果報，身體美好如同須彌山。在無數億劫前，禪定思惟消除各種塵垢；因為一心禪定的果報，不貪戀世俗的慾望。在無數億劫前，運用智慧斷除貪慾；因為這樣的智慧果報，光明最為清凈。身披鎧甲善於降伏塵垢，普遍憐憫眾生；以仁德度過彼岸，禮敬清凈安住的尊者。光芒照耀一切，消除所有的黑暗；為三千世界的引導者，禮敬最殊勝的顯道者。通曉神通自在飛行，顯示學問的究竟；以各種方式教化眾生，稽首禮敬善於引導的船師。都學習清凈的言辭，示現沒有開始和終結；雖然沒有捨棄世俗的法則，卻對世俗沒有執著。他們見到尊者，尋求廣博的知識，弘揚佛法利益眾生，無有窮盡；』
【English Translation】 English version The venerable one's (referring to the Buddha) light universally brings peace and security. Where the light shines, it causes beings to eliminate lust, anger, and ignorance, to not harbor arrogance, to be free from vexation and heat, and to be without greed and jealousy. They all hold compassionate hearts, treating each other like children, parents, siblings. Heavenly music plays without being struck, its sounds harmonizing for billions of years. Countless heavenly beings think of good thoughts, and the magnificent heavenly palace there cannot be destroyed. Hundreds and thousands of jade maidens each play zithers and lutes, attending from behind, using music to praise the merits accumulated by the Bodhisattva in past lives, and they sing in verses: 'In past lives, accumulating merits, establishing good roots for a long time; giving alms and obtaining true rewards, therefore today receiving such respect. The venerable one, in countless eons, bestowed love and care upon men and women; because of such almsgiving, various fragrant flowers rain down from the sky. To show compassion for birds, even sacrificing one's own flesh to weigh; because of such almsgiving, hungry ghosts are able to receive food. The venerable one, in countless eons, guarded the precepts without any violation; because of upholding the precepts, the suffering of evil paths is eliminated. In countless billions of eons, aspiring to practice patience; because of the practice of patience, such rewards are obtained, with a compassionate heart for heavenly beings and humans. In countless billions of eons, advancing diligently without any retreat; because of such diligent practice, the body is as beautiful as Mount Sumeru. In countless billions of eons, meditating to eliminate all defilements; because of the reward of single-minded meditation, not craving worldly desires. In countless billions of eons, using wisdom to cut off greed; because of such wisdom, the light is most pure. Wearing armor, skillful in subduing defilements, universally compassionate to all beings; with benevolence crossing to the other shore, paying homage to the venerable one who dwells in purity. The light shines everywhere, eliminating all darkness; as the guide of the three thousand worlds, paying homage to the most excellent one who reveals the path. Understanding supernatural powers and flying freely, showing the ultimate of learning; teaching beings in various ways, bowing in reverence to the skillful guide. All learn pure words, showing no beginning and no end; although not abandoning worldly laws, yet not attached to the world. They see the venerable one, seeking vast knowledge, promoting the Dharma to benefit all beings, without end;'
況復聽受法， 得信愛樂者。 兜術天忽冥， 閻浮利日出； 無思議億垓， 樂道消眾塵。 安隱快豐盛， 無數諸天俱； 玉女數音樂， 王舍聞悲和。 德威普滋茂， 睹母最妙顏； 子巍巍如此， 三界最吉祥。 不復失本誓， 無有貪恚諍； 恭敬普慈心， 於人中威神。 王國遂增益， 成轉輪王種； 迦維當豐茂， 寶藏又豐滿。 鬼閱叉厭鬼， 諸天龍鬼神； 往護人中尊， 不久得解脫。 贊佛積功德， 愛敬而奉事； 悉用勸其道， 速疾成導師。』」
佛語諸比丘：「於時菩薩過冬盛寒，至始春之初，修合星宿，春末夏初樹木雕落，初始花茂不寒不暑。時三界尊觀察十方，適在時宜沸星應下，菩薩便從兜術天上，垂降威靈化作白象，口有六牙諸根寂定，𩒐首奮耀光色魏魏，眼鼻晃昱現從日光，降神于胎趣于右脅；菩薩所以處於右者，所行不左。王后潔妙，時晏然𥧌忽然即覺，見白象王光色如此，來處於胎其身安和，從始至今未曾見聞；身心安隱，猶如逮禪致正受矣。於時妙后衣毛為豎，𢪛拭衣服及涂香薰，身心欣喜尋從坐起，與婇女俱前後圍繞，從後宮出詣無憂樹，即時安坐無憂樹下。便遣侍女以此意旨啟白凈王曰：『天王自屈來睹所樂。』王聞踴躍即敕嚴
【現代漢語翻譯】 現代漢語譯本 更何況是聽聞佛法，能夠生起信心、愛慕和喜悅的人。 兜率天忽然變得昏暗，閻浮提卻日出東方； 無數不可思議的億垓眾生，因樂於佛道而消除了塵垢。 他們安穩、快樂、富足，無數諸天都聚集在一起； 玉女們演奏著美妙的音樂，王舍城中聽聞著悲憫與和諧之聲。 佛陀的德行和威嚴普遍滋長茂盛，（人們）瞻仰著母親最美好的容顏； （佛陀）作為兒子如此巍峨，是三界中最吉祥的。 （他）不再違背本來的誓願，沒有貪婪、嗔恨和爭鬥； 以恭敬和普遍的慈悲之心，在人群中展現出威神之力。 王國因此日益興盛，成就了轉輪聖王的血脈； 迦毗羅衛城將繁榮昌盛，寶藏也將充滿。 鬼閱叉（一種惡鬼）厭惡鬼，諸天、龍、鬼神； 都前往守護人中之尊，（他）不久將獲得解脫。 讚美佛陀積累功德，以愛敬之心奉事（佛陀）； 都用（佛陀的教誨）勸導他人，迅速成就導師的果位。 佛陀告訴眾比丘：『當時菩薩度過寒冷的冬天，到了初春時節，星宿執行和諧，春末夏初樹木凋零，花朵開始茂盛，不冷不熱。這時三界之尊觀察十方，正值時機成熟，沸星應當降臨，菩薩便從兜率天降下，垂示威靈化作白象，口有六牙，諸根寂靜，頭頂光芒閃耀，光色巍峨，眼睛和鼻子明亮，如同日光一般，降神入胎，進入右脅；菩薩之所以處於右側，是因為他所行不偏左。王后潔凈美好，當時安然入睡，忽然醒來，看見白象王光色如此，來到胎中，身體安和，從始至今從未見過聽過；身心安穩，如同獲得禪定，達到正受一般。當時妙后汗毛豎立，擦拭衣服並塗抹香薰，身心歡喜，隨即從座位起身，與侍女們前後圍繞，從後宮出來到無憂樹下，立即在無憂樹下安坐。便派遣侍女將此意旨稟告凈飯王說：『天王請您親自前來觀看這件喜事。』國王聽聞后欣喜若狂，立即下令準備車駕。
【English Translation】 English version Moreover, those who hear and receive the Dharma, and gain faith, love, and joy. The Tushita Heaven suddenly darkened, while the Jambudvipa saw the sunrise; Countless, inconceivable billions of beings, delighted in the path, eliminated their defilements. They were peaceful, joyful, and prosperous, with countless devas gathered together; Celestial maidens played beautiful music, and the city of Rajagriha heard sounds of compassion and harmony. The Buddha's virtue and majesty universally flourished, (people) gazed upon the most beautiful face of his mother; (The Buddha), as a son, was so majestic, the most auspicious in the three realms. (He) no longer broke his original vows, without greed, hatred, or strife; With reverence and universal compassion, he displayed his divine power among people. The kingdom thus grew more prosperous, establishing the lineage of a Chakravartin king; Kapilavastu would flourish, and its treasures would be abundant. Yakshas (a type of demon) detested demons, devas, dragons, and spirits; All went to protect the honored one among humans, (he) would soon attain liberation. Praising the Buddha accumulated merit, serving (the Buddha) with love and respect; All used (the Buddha's teachings) to persuade others, quickly achieving the state of a guide. The Buddha told the bhikshus: 'At that time, the Bodhisattva passed through the cold winter, and at the beginning of spring, the constellations were in harmony. In late spring and early summer, the trees withered, and the flowers began to bloom, neither cold nor hot. At this time, the Honored One of the Three Realms observed the ten directions, and the time was ripe for the boiling star to descend. The Bodhisattva then descended from the Tushita Heaven, displaying his majestic power, transforming into a white elephant with six tusks, his senses tranquil, his head radiating light, his color majestic, his eyes and nose bright, like the sun. He descended into the womb, entering the right side; the Bodhisattva was on the right because his actions were not biased to the left. The queen was pure and beautiful, and at that time, she was sleeping peacefully. She suddenly awoke and saw the white elephant king with such light, entering her womb, her body at peace. From the beginning until now, she had never seen or heard of such a thing; her body and mind were at peace, as if she had attained samadhi and reached right concentration. At that time, the queen's hair stood on end, she wiped her clothes and applied fragrant incense, her body and mind joyful. She immediately rose from her seat, surrounded by her maids, and went from the inner palace to the Ashoka tree, where she immediately sat down. She then sent a maid to report this to King Suddhodana, saying: 'Your Majesty, please come and see this joyous event.' The king was overjoyed upon hearing this and immediately ordered the preparation of carriages.'
駕，群臣翼從到無憂樹，不得入門，王自起想乘高象車，思惟須臾即說偈曰：
「『念曾處象車， 身重不如今； 光明入吾室， 問誰是何變？』
「於時有天，在虛空中化現半身，為白凈王說此偈言：
「『德行三界尊， 慈哀成福祚； 菩薩遷兜術， 大聖降妙后。 當叉手禮足， 至神入彼室； 妙后觀其意， 若干種微妙。 今以用是故， 而有是變應； 示現於宮殿， 未曾有虛妄。 凈如雪山王， 其明超日月； 身形甚分明， 大象強殊勝。 堅固猶金剛， 思念行殊特； 而降神入胎， 是故受我言。 睹三界迷冥， 億載天嘆詠； 不厭無瞋怒， 心寂等安定。』
「時夫人出，為王說偈：
「『天王召梵志， 曉了能解夢； 為我別此義， 於國為吉兇？ 大王受我言， 梵志學經術； 當使在我前， 聽說所夢意。 光逾日月明， 形大好六牙； 故勇入我胎， 當聽此意故。』
「時王請梵志問此意。梵志為王說偈言：
「『梵志聞是言， 歡喜無不吉。 生子有相好， 在家為聖王； 假愍世出家， 成佛祐三界， 甘露普濟俗， 為決所疑網。 受梵志好教， 心中無所畏； 以服美飲食， 其身永安隱。』
【現代漢語翻譯】 現代漢語譯本 國王駕臨，群臣簇擁著來到無憂樹下，卻無法進入。國王自己想要乘坐高大的象車，思索片刻后，便說出偈語： 『回想曾經乘坐象車，身體的沉重感已不如現在；光明照入我的房間，請問這是誰，又是什麼變化？』 這時，有一位天神在虛空中顯現半身，為凈飯王（Śuddhodana）說出這偈語： 『您是德行三界至尊，慈悲憐憫成就福德；菩薩從兜率天（Tuṣita）降臨，大聖降生於妙后（Māyā）。應當合掌禮敬，神靈已進入她的房間；妙后觀察他的意念，有種種微妙之處。 如今因為這個緣故，才會有這樣的變化顯現；在宮殿中示現，絕非虛妄。清凈如雪山之王，光明超越日月；身形非常清晰，大象強壯殊勝。 堅固如金剛，思念行為殊特；神靈降生入胎，所以請聽我的話。看到三界眾生迷茫，億萬天神都在嘆息；不厭倦，沒有嗔怒，心境寂靜如同安定。』 這時，夫人（Māyā）出來，為國王說偈： 『天王請來婆羅門（Brāhmaṇa），他們通曉並能解夢；為我分辨這夢的含義，對國家是吉是兇？大王聽我的話，婆羅門精通經術；應當讓他們在我面前，聽他們講述夢的含義。 光明勝過日月，形體高大，長著六顆象牙；所以勇敢地進入我的胎中，應當聽聽這其中的含義。』 這時，國王請來婆羅門詢問夢的含義。婆羅門為國王說偈： 『婆羅門聽到這些話，歡喜無比，一切都是吉祥的。所生的孩子相貌美好，在家將成為聖王；如果憐憫世人而出家，將成佛庇佑三界，用甘露普度眾生，為他們決斷疑惑。 接受婆羅門美好的教誨，心中沒有任何畏懼；用美好的飲食滋養身體，身體將永遠安穩。』
【English Translation】 English version The king, surrounded by his ministers, arrived at the Asoka tree, but could not enter. The king himself, desiring to ride a tall elephant chariot, pondered for a moment and then spoke this verse: 'Recalling when I rode the elephant chariot, my body's weight feels less than now; light enters my chamber, I ask, who is this, and what is this change?' At that time, a deva (god) appeared in mid-air, revealing half of his body, and spoke this verse to King Śuddhodana: 'You are the most honored in the three realms, your compassion brings forth blessings; the Bodhisattva has descended from Tuṣita heaven, the great sage has entered the womb of Māyā. You should fold your hands in reverence, the divine has entered her chamber; Māyā observes his intentions, which are of various subtleties. Now, because of this, such changes are manifested; appearing in the palace, it is not at all false. Pure as the king of the snowy mountains, his light surpasses the sun and moon; his form is very clear, the elephant is strong and extraordinary. Firm as a diamond, his thoughts and actions are unique; the divine has descended into the womb, therefore, heed my words. Seeing the three realms in darkness, countless devas sigh; without weariness or anger, his mind is tranquil and stable.' At this time, the queen (Māyā) came out and spoke this verse to the king: 'O King, summon the Brahmins (Brāhmaṇa), who are knowledgeable and can interpret dreams; let them discern the meaning of this dream for me, whether it is auspicious or inauspicious for the kingdom? O King, heed my words, the Brahmins are skilled in scriptures; they should come before me, and I will hear their interpretation of the dream. The light surpasses the sun and moon, the form is large, with six tusks; therefore, he bravely entered my womb, you should listen to the meaning of this.' Then, the king invited the Brahmins to inquire about the meaning of the dream. The Brahmins spoke this verse to the king: 'The Brahmins, hearing these words, are filled with joy, all is auspicious. The child born will have excellent features, and if he remains at home, he will become a holy king; if, out of compassion for the world, he leaves home, he will become a Buddha, protecting the three realms, using the nectar of Dharma to liberate all beings, resolving their doubts. Accept the good teachings of the Brahmins, there is no fear in your heart; nourish your body with fine food and drink, and your body will be forever at peace.'
「時白凈王心自念言：『何所屋宅安於妙后使無眾難？』時四天王詣白凈王，而謂王言：『大王安意，今我等身當爲菩薩造立妙宅。』時天帝釋、炎天、兜術天、無憍樂天、化自在天，往詣王所各上天宮，王后處中。兜術天王曰：『還持本宮奉上菩薩，使處其中。』化自在天曰：『我有宮殿欲界最上，光蔽諸天令如聚黑，當令王后身處其中，花香伎樂奇異之饌供養妙后。』如是比丘，一切欲界天王俱來詣迦維羅衛貢上宮殿，一心自歸供養菩薩。
「時白凈王亦在其上，興立宮宅嚴好如天。於時菩薩承大凈定，使其王后普見宮殿，身處其中皆懷菩薩。時諸天王所上宮殿各不相見，各自念言：『今菩薩母在我宮殿，不在余所。』」時佛即說偈言：
「住大凈三昧， 所化不可議； 普悅諸天意， 先現瑞所應。」
佛語比丘：「於時菩薩坐于寶凈交露棚閣，處妙后右脅所坐寶凈棚閣，殊妙栴檀而香薰之；其香遍勛三千世界，魏魏奇異強若金剛，軟如天衣，香氣芬馥徹於十方。其菩薩交露宮殿，欲界諸天嚴凈宮殿，常皆現在菩薩宮殿；其處菩薩臨降神胎。應時其夜下方水界六百六十萬由旬，生大蓮花，上徹梵天永無見者，唯有梵天名音聞，百萬諸佛土威神光耀，普遍三千大千世界，皆現目前獨見之耳。又其梵天
【現代漢語翻譯】 現代漢語譯本：當時，凈飯王（Śuddhodana）心中思忖：『我該為摩耶夫人（Māyā）建造什麼樣的房屋，才能讓她免受一切困擾呢？』這時，四大天王（Cāturmahārājika）來到凈飯王面前，對他說：『大王請放心，我們願意為菩薩建造精美的住所。』隨後，帝釋天（Śakra）、焰摩天（Yāma）、兜率天（Tuṣita）、樂變化天（Nirmāṇarati）、他化自在天（Paranirmitavaśavartin）等天王都來到國王處，各自獻上天宮，讓王后居住其中。兜率天王說：『我願將我的宮殿獻給菩薩，讓他居住其中。』他化自在天王說：『我擁有的宮殿是欲界中最殊勝的，其光芒能遮蔽其他天宮，使其黯淡如黑。我願讓王后居住其中，並以鮮花、香氣、音樂和珍奇的食物來供養她。』比丘們，就這樣，所有欲界的天王都來到迦毗羅衛（Kapilavastu），獻上他們的宮殿，一心歸順並供養菩薩。 當時，凈飯王也身處其中，建造的宮殿如同天宮般莊嚴美好。這時，菩薩進入大清凈禪定（mahā-samādhi），使王后能普遍看到這些宮殿，並身處其中，心中都懷有菩薩。諸天王所獻上的宮殿彼此都看不見，各自心想：『現在菩薩的母親在我宮殿中，不在其他地方。』這時，佛陀說了偈語： 『安住于大清凈三昧，所顯化的不可思議；普遍令諸天心生歡喜，先示現祥瑞之所應。』 佛陀告訴比丘們：『當時，菩薩坐在寶凈交露棚閣中，位於摩耶夫人右脅所處的寶凈棚閣，以殊勝的栴檀香薰染；其香氣遍佈三千大千世界，巍峨奇異，堅固如金剛，柔軟如天衣，香氣芬芳，傳遍十方。菩薩的交露宮殿，以及欲界諸天莊嚴的宮殿，都常在菩薩的宮殿中顯現；那裡是菩薩降臨神胎的地方。當時，在夜晚，下方水界六百六十萬由旬處，生長出巨大的蓮花，直達梵天，從未有人見過，只有梵天聽到其名。百萬佛土的威神光耀，普遍照耀三千大千世界，都顯現在眼前，唯有眼睛能見。此外，梵天』
【English Translation】 English version: At that time, King Śuddhodana thought to himself: 『What kind of dwelling should I prepare for Queen Māyā so that she may be free from all troubles?』 Then, the Four Heavenly Kings (Cāturmahārājika) approached King Śuddhodana and said to him: 『Your Majesty, please be at ease. We will build a magnificent dwelling for the Bodhisattva.』 Subsequently, the heavenly kings such as Śakra, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin all came to the king, each offering their heavenly palaces for the queen to reside in. The Tuṣita King said: 『I wish to offer my palace to the Bodhisattva for him to dwell in.』 The Paranirmitavaśavartin King said: 『The palace I possess is the most supreme in the desire realm, its light can obscure other heavenly palaces, making them appear as dark as black. I wish to have the queen reside in it, and offer her flowers, fragrances, music, and exquisite food.』 Thus, bhikkhus, all the heavenly kings of the desire realm came to Kapilavastu, offering their palaces, wholeheartedly submitting to and making offerings to the Bodhisattva. At that time, King Śuddhodana was also present, and the palace he built was as magnificent and beautiful as a heavenly palace. Then, the Bodhisattva entered the great pure samādhi (mahā-samādhi), enabling the queen to universally see these palaces, and to be present in them, all with the Bodhisattva in their hearts. The palaces offered by the heavenly kings were not visible to each other, and each thought: 『Now the mother of the Bodhisattva is in my palace, not elsewhere.』 At that time, the Buddha spoke the following verse: 『Abiding in the great pure samādhi, the transformations are inconceivable; universally pleasing the minds of the devas, first showing the auspicious signs that are appropriate.』 The Buddha told the bhikkhus: 『At that time, the Bodhisattva was sitting in the bejeweled pure pavilion, located in the bejeweled pure pavilion where Queen Māyā was on her right side, perfumed with the exquisite fragrance of sandalwood; its fragrance permeated the three thousand great thousand worlds, majestic and extraordinary, as strong as diamond, soft as heavenly garments, its fragrance spreading in all ten directions. The Bodhisattva』s pavilion, and the adorned palaces of the devas of the desire realm, were always present in the Bodhisattva』s palace; that was the place where the Bodhisattva descended into the womb. At that time, during the night, in the water realm six million six hundred thousand yojanas below, a great lotus flower grew, reaching up to the Brahma realm, never seen by anyone, only the name heard by Brahma. The majestic light of millions of Buddha lands universally illuminated the three thousand great thousand worlds, all appearing before the eyes, visible only to the eyes. Furthermore, the Brahma』
執金剛器，百味食飲奉侍菩薩。菩薩食之，睹觀十方無能服食；是一渧之供堪任服消者，獨有一生補處菩薩能消化耳，又有宿世功福積德道慧所致。諸尊天帝釋梵王，咸來稽首歸命聽經。於是菩薩舉一手指，自然化現別異床㯓，釋梵四王各從本位而坐其上。已見坐定為講說法，開化其心咸皆悅豫。菩薩睹之慾得還歸，下其右手使不復現，釋梵四王尋即知之，菩薩遣證，右繞菩薩便即還宮；以是之故菩薩處其右脅。東西南北四維上下十方無數百千菩薩，咸來見之，稽首作禮欲得聽經。菩薩見來，演身光明，化清凈坐即皆就床，各各啟問無極大乘，廣為分別，各不相見，以是之故菩薩演寂光明照諸天人。
「其菩薩母悉不知之，亦無所閡，唯覺己身輕便柔軟安隱無橫，無淫怒癡、不想三毒，亦無寒熱及諸飢渴，不污聖體及余手指，無有不可。亦不遇惡色聲香味細滑之法，不見惡夢亦無惡露。迦維羅衛及遠大國，天、龍、鬼神、干沓和、阿須倫、加留羅、真陀羅、摩休勒，男女大小歡喜踴躍不懷異心，若有諸病風寒熱氣疾，眼耳鼻口身心之疾，唇齒咽痛塵勞狂病顛疾，金痍瘢瘡，詣菩薩母，母舉右手而摩其頭，病皆除愈各還其家。於時王后取草作籌，殊妙自然著于地上，持與諸病即得安隱，無復所患。時菩薩母使眾疾患住
【現代漢語翻譯】 現代漢語譯本：手持金剛杵的護法神，用各種美味的食物和飲料來供奉菩薩。菩薩食用這些供品時，觀察到十方世界沒有誰能夠消化這些食物；只有一滴供品，能夠消化吸收的，只有一生補處菩薩（指即將成佛的菩薩）才能消化，這還因為他們宿世積累的功德、福報、道行和智慧所致。諸位尊貴的天帝釋（Indra，天神之王）、梵王（Brahma，創造之神）等，都前來頂禮膜拜，歸依佛法，聽聞佛經。這時，菩薩舉起一根手指，自然顯現出特別的床座，帝釋、梵王和四大天王各自從原來的位置坐到這些床座上。他們坐定后，菩薩開始為他們講經說法，開導他們的心，使他們都感到喜悅。菩薩看到他們如此，想要回到原來的狀態，就放下右手，使那些床座不再顯現。帝釋、梵王和四大天王立刻明白菩薩的意圖，知道菩薩要離開，就右繞菩薩，然後返回各自的宮殿。因此，菩薩處在母親的右脅。東西南北四方以及四維上下十方，無數的菩薩都前來拜見菩薩，頂禮膜拜，想要聽聞佛經。菩薩看到他們來了，就放出光明，化現出清凈的座位，讓他們都坐到座位上，各自請問關於無上大乘佛法的問題，菩薩廣為他們分別解說，但他們彼此之間卻看不到對方。因此，菩薩放出寂靜的光明，照耀著諸天和世人。 菩薩的母親完全不知道這些事情，也沒有任何障礙，只覺得自己的身體輕盈柔軟，安穩舒適，沒有橫逆，沒有淫慾、嗔怒、愚癡這三種毒害，也沒有寒冷、炎熱以及飢餓、乾渴的感覺，聖潔的身體和手指沒有被玷污，沒有任何不適。她也不會遇到不好的色、聲、香、味、觸等法，不做惡夢，也沒有惡露。迦維羅衛（Kapilavastu，釋迦牟尼佛的故鄉）以及遙遠的大國，天、龍、鬼神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等，無論男女老少，都歡喜踴躍，沒有異心。如果有人患有各種疾病，如風寒熱氣病、眼耳鼻口身心疾病、唇齒咽喉疼痛、塵勞煩惱、狂病癲癇、金瘡瘢痕等，他們來到菩薩的母親面前，母親舉起右手撫摸他們的頭，他們的疾病都會痊癒，各自回到家中。這時，王后（菩薩的母親）取草做成籌碼，這些籌碼自然變得非常奇妙，放在地上，拿給患病的人，他們立刻就會感到安穩，不再有任何痛苦。當時，菩薩的母親讓所有患病的人都停止了痛苦。
【English Translation】 English version: Vajrapani (a type of protector deity holding a vajra) offered the Bodhisattva various delicious foods and drinks. When the Bodhisattva consumed these offerings, he observed that no one in the ten directions could digest them; only a single drop of the offering could be digested by a Bodhisattva who is one birth away from Buddhahood (a Bodhisattva destined to become a Buddha in their next life), and this was due to their accumulated merits, blessings, path, and wisdom from past lives. The honored deities such as Indra (king of the gods) and Brahma (the creator god) all came to bow and pay homage, taking refuge in the Dharma and listening to the scriptures. At this time, the Bodhisattva raised one finger, and naturally, special seats appeared. Indra, Brahma, and the Four Heavenly Kings each sat on these seats from their original positions. Once they were seated, the Bodhisattva began to preach the Dharma, enlightening their minds and filling them with joy. Seeing this, the Bodhisattva wished to return to his original state, so he lowered his right hand, causing the seats to disappear. Indra, Brahma, and the Four Heavenly Kings immediately understood the Bodhisattva's intention, knowing he was about to leave, so they circumambulated the Bodhisattva clockwise and then returned to their respective palaces. Therefore, the Bodhisattva remained in his mother's right side. Countless Bodhisattvas from the east, west, south, north, and the four intermediate directions, as well as above and below, came to see the Bodhisattva, bowing and paying homage, desiring to hear the scriptures. Seeing them arrive, the Bodhisattva emitted light, manifesting pure seats, and they all sat down. Each asked questions about the unsurpassed Mahayana Dharma, and the Bodhisattva explained it to them in detail, yet they could not see each other. Thus, the Bodhisattva emitted a serene light, illuminating the gods and humans. The Bodhisattva's mother was completely unaware of these events and experienced no obstacles. She only felt her body was light, soft, peaceful, and without any adversity. She had no lust, anger, or ignorance, the three poisons, nor did she feel cold, heat, hunger, or thirst. Her sacred body and fingers were not defiled, and there was no discomfort. She did not encounter unpleasant sights, sounds, smells, tastes, or tactile sensations. She did not have bad dreams or any discharge. In Kapilavastu (the birthplace of Shakyamuni Buddha) and distant great nations, gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), and Mahoragas (great serpent deities), both men and women, young and old, rejoiced and were without any ill intentions. If anyone suffered from various illnesses, such as wind-cold-heat diseases, eye, ear, nose, mouth, body, or mental ailments, lip, tooth, or throat pain, worldly afflictions, madness, epilepsy, wounds, or scars, they would come to the Bodhisattva's mother. She would raise her right hand and touch their heads, and their illnesses would be cured, and they would return to their homes. At that time, the queen (the Bodhisattva's mother) would take grass and make tokens, which would naturally become wondrous. She would place them on the ground and give them to the sick, who would immediately feel at peace and no longer suffer. At that time, the Bodhisattva's mother caused all the sick to cease their suffering.
其右邊皆得安隱，無復眾病，各歸其處。諸可來者觀后右脅，悉見菩薩降神母胎，鮮潔清凈猶如明鏡照其面像，歡喜踴躍皆蒙濟度。
「菩薩在胎，自然天樂而相和鳴，雨天香花常以時節，春秋冬夏自然降矣。幢蓋繒彩展轉往來，國土安隱豐熟熾盛，無有溝坑荊棘之穢，有諸幡蓋遍迦維羅衛城。釋種諸姓及與萬民，飲食娛樂鼓舞歌戲，好喜佈施積功累德，皆共相樂周竟四月。其白凈王凈修梵行，棄捨國事不加刑罰，行法為本不慕世榮。於是菩薩在胎十月，開化訓誨三十六載諸天人民，使立聲聞及諸大乘。」於是頌曰：
「菩薩處母胎， 墻壁屋室地； 自然金色光， 天喜成法王。 莊嚴大宮殿， 見中跏趺坐； 導師處名香， 其香聞三千。 大千下方出， 大蓮花香凈； 乃徹至梵天， 取精授菩薩。 菩薩能消服， 餘人不能堪； 無數劫熟精， 服食身心凈。 釋梵四天王， 稽首供養佛； 奉事聽正法， 右繞皆還歸。 樂法菩薩來， 妙光凈無礙； 轉聽尊法樂， 聞說皆歡喜。 四方男女來， 鬼嬈心迷惑； 見王后心解， 意安還歸家。 得風寒熱毒， 眼耳鼻口病； 及若干疾患， 后摩頭得安。 若取一籌渧， 與之病皆愈； 無疾安歸家， 處胎為
【現代漢語翻譯】 現代漢語譯本 他們右邊的人都得到安穩，不再有各種疾病，各自回到自己的地方。那些可以來的人觀看菩薩的右脅，都能看到菩薩降生到母親的胎中，像明鏡照著面容一樣潔凈清澈，他們歡喜踴躍，都得到救度。 『菩薩在胎中時，自然有天樂和諧鳴響，天上的香花也常按時節降落，春夏秋冬自然而然。幢幡寶蓋和綵帶往來飄動，國土安穩富饒繁榮，沒有溝壑荊棘的污穢，各種幡蓋遍佈迦維羅衛城（Kapilavastu，釋迦牟尼佛的故鄉）。釋迦族（Sakya）的各個姓氏和萬民，飲食娛樂，擊鼓歌舞，喜歡佈施，積累功德，都一起快樂地度過四個月。凈飯王（Suddhodana，釋迦牟尼佛的父親）清凈地修持梵行，放棄國家政事，不施加刑罰，以奉行佛法為根本，不追求世俗的榮華。這時，菩薩在胎中十個月，開化教導了三十六載諸天人民，使他們建立聲聞乘（Sravakayana）和諸大乘（Mahayana）。』於是，頌歌唱道： 『菩薩在母親的胎中，墻壁房屋地面，自然發出金色的光芒，天人歡喜，成就法王（Dharmaraja）。莊嚴的大宮殿中，看見菩薩跏趺而坐；導師（Buddha）身處名貴的香氣中，這香氣能傳遍三千大千世界。從大千世界的下方，涌出清凈的巨大蓮花，香氣甚至到達梵天（Brahma），提取精華授予菩薩。菩薩能夠消化吸收，其他人不能承受；無數劫成熟的精華，服食後身心清凈。釋提桓因（Sakra devanam Indra）、梵天（Brahma）和四大天王（Caturmaharajika），都頂禮供養佛陀；奉事聽聞正法，右繞佛陀后各自返回。喜好佛法的菩薩前來，身放妙光，清凈無礙；轉而聽聞尊貴的佛法之樂，聽聞后都歡喜。四方男女前來，被鬼魅迷惑心智；見到王后（Queen Maya）後心智解脫，心安地回到家中。那些患有風寒熱毒，眼睛、耳朵、鼻子、嘴巴疾病，以及各種疾病的人，摸到王后頭后都得到安寧。如果取一滴王后的汗液，給他們，疾病都會痊癒；沒有疾病的人也安穩地回到家中，菩薩在胎中就如此。』
【English Translation】 English version Those on their right side all obtained peace, were free from various illnesses, and each returned to their own place. Those who could come, observing the right side of the Bodhisattva, all saw the Bodhisattva descending into his mother's womb, as pure and clear as a bright mirror reflecting a face. They rejoiced and leaped for joy, all being delivered. 'When the Bodhisattva was in the womb, heavenly music naturally harmonized and resonated, and heavenly fragrant flowers fell regularly according to the seasons, naturally in spring, autumn, winter, and summer. Banners, canopies, and colorful ribbons fluttered back and forth, the country was peaceful, prosperous, and flourishing, without the filth of ditches and thorns. Various banners and canopies were spread throughout the city of Kapilavastu. The various clans of the Sakya lineage and all the people, enjoying food and entertainment, drumming, singing, and dancing, delighted in giving alms, accumulating merit and virtue, and all rejoiced together for four months. King Suddhodana, practicing pure Brahma conduct, abandoned state affairs, did not impose punishments, took the Dharma as his foundation, and did not seek worldly glory. At this time, the Bodhisattva was in the womb for ten months, enlightening and teaching the thirty-six heavens and people, enabling them to establish the Sravakayana and the various Mahayana.' Then, the verse was sung: 'The Bodhisattva in his mother's womb, the walls, houses, and ground, naturally emitted golden light, the heavens rejoiced, and the Dharma King (Dharmaraja) was established. In the magnificent palace, the Bodhisattva was seen sitting in the lotus position; the Guide (Buddha) was in the midst of precious fragrance, which spread throughout the three thousand great thousand worlds. From below the great thousand worlds, pure, enormous lotuses emerged, their fragrance even reaching Brahma, extracting essence and bestowing it upon the Bodhisattva. The Bodhisattva was able to digest and absorb it, while others could not bear it; the essence matured over countless kalpas, and after consuming it, the body and mind became pure. Sakra devanam Indra, Brahma, and the Four Heavenly Kings (Caturmaharajika), all bowed in reverence and made offerings to the Buddha; they served and listened to the true Dharma, circumambulated the Buddha to the right, and then returned. Bodhisattvas who loved the Dharma came, emitting wondrous light, pure and unobstructed; they turned to listen to the joy of the venerable Dharma, and upon hearing it, they all rejoiced. Men and women from the four directions came, their minds confused by demons; upon seeing the Queen (Queen Maya), their minds were liberated, and they returned home in peace. Those suffering from wind, cold, heat, poison, diseases of the eyes, ears, nose, and mouth, and various other illnesses, were healed upon touching the Queen's head. If they took a drop of the Queen's sweat, their illnesses would be cured; those without illness also returned home in peace, such was the Bodhisattva in the womb.'
醫王。 十方諸菩薩， 目自見王后； 如日月在空， 睹菩薩眷屬。 無淫怒癡患， 無貪嫉恚想； 其心常歡喜， 無餓渴寒熱。 天樂不鼓鳴， 天雨凈花香； 天人非人見， 未曾懷害心。 天人樂飲食， 無數樂悲和； 時雨豐賤樂， 草藥花果茂。 王宮雨七日， 貧取食佈施； 安貧苦稽首， 禮和眾如山。 白凈王常悅， 行法不領國； 入靜問皇后， 懷聖身安不。」
欲生時三十二瑞品第五
佛語比丘：「滿十月已，菩薩臨產之時，先現瑞應三十有二：
「一者、後園樹林自然生果。
「二者、陸地生青蓮華大如車輪。
「三者、陸地枯樹皆生華葉。
「四者、天神牽七寶交露車至。
「五者、地中二萬寶藏自然發出。
「六者、名香妙熏遍佈遠近。
「七者、雪山中出五百師子，羅住城門無所嬈害。
「八者、五百白象子羅住殿前。
「九者、天為四面細雨澤香。
「十者、其王宮中自然泉水，百味飲食給諸虛渴。
「十一者、諸龍玉女在虛空中，現半身住。
「十二者、天萬玉女把孔雀拂，現宮墻上。
「十三者、諸天玉女持萬金瓶盛滿甘露，住虛空中。
「十四者、天萬玉女手執萬瓶皆盛香水，行住虛空。
「十五者、天萬
【現代漢語翻譯】 現代漢語譯本 醫王（指佛陀）。 十方諸菩薩，都親眼見到王后（摩耶夫人）； 如同日月在空中，看見菩薩的眷屬。 沒有淫慾、嗔怒、愚癡的煩惱， 沒有貪婪、嫉妒、怨恨的想法； 他們的內心常常充滿歡喜， 沒有飢餓、乾渴、寒冷、炎熱的困擾。 天上的音樂不需敲擊自鳴， 天空中降下潔凈的花雨和香氣； 天人、非人都能看見， 從未懷有傷害他人的心。 天人享受美食， 無數的快樂、悲憫、和諧； 時令雨水充足，物產豐饒， 草藥、花朵、果實茂盛。 王宮連續下雨七天， 貧窮的人可以取食佈施； 安於貧苦的人恭敬地叩頭， 禮敬和合的僧眾如同山嶽。 凈飯王（Suddhodana）常常喜悅， 奉行佛法而不治理國家； 入定后問皇后（摩耶夫人）， 『懷著聖胎，身體安好嗎？』
欲生時三十二瑞品第五
佛陀對比丘們說：『滿十個月后，菩薩臨產之時，會先出現三十二種瑞相：』
『第一，後花園的樹林自然結出果實。』
『第二，陸地上生長出像車輪一樣大的青蓮花。』
『第三，陸地上枯萎的樹木都長出花葉。』
『第四，天神牽引著七寶交織的露車來到。』
『第五，地中自然涌出兩萬個寶藏。』
『第六，名貴的香氣瀰漫遠近。』
『第七，雪山中出現五百頭獅子，羅列在城門前，不會傷害任何人。』
『第八，五百頭白色的小象羅列在宮殿前。』
『第九，天空四面降下細雨，滋潤萬物，散發香氣。』
『第十，王宮中自然涌出泉水，提供各種美味的飲食給那些飢渴的人。』
『第十一，諸龍玉女在天空中，顯現半身。』
『第十二，天上的萬名玉女手持孔雀拂塵，出現在宮墻上。』
『第十三，諸天玉女手持盛滿甘露的萬個金瓶，停留在虛空中。』
『第十四，天上的萬名玉女手持盛滿香水的萬個瓶子，在虛空中行走。』
『第十五，天上的萬名玉女』
【English Translation】 English version The King of Physicians (referring to the Buddha). The Bodhisattvas of the ten directions, all personally see the Queen (Maya). Like the sun and moon in the sky, they behold the retinue of the Bodhisattva. There are no afflictions of lust, anger, and ignorance, No thoughts of greed, jealousy, and resentment; Their hearts are always filled with joy, There are no troubles of hunger, thirst, cold, and heat. Heavenly music plays without being struck, Heavenly rain of pure flowers and fragrance descends; Heavenly beings and non-humans can see, Never harboring a heart of harming others. Heavenly beings enjoy delicious food and drink, Countless joys, compassion, and harmony; Timely rains are abundant, and produce is plentiful, Herbs, flowers, and fruits are lush. The royal palace rains for seven days, The poor can take food for alms; Those content in poverty bow their heads respectfully, Paying homage to the harmonious Sangha like mountains. King Suddhodana is always joyful, Practicing the Dharma without governing the country; After entering meditation, he asks the Queen (Maya), 'Is your body at peace, bearing the holy fetus?'
Chapter Five: Thirty-Two Auspicious Signs at the Time of Birth
The Buddha said to the Bhikkhus: 'After ten months are completed, when the Bodhisattva is about to be born, thirty-two auspicious signs will appear first:'
'First, the trees in the rear garden will naturally bear fruit.'
'Second, blue lotuses as large as chariot wheels will grow on the land.'
'Third, withered trees on the land will all grow flowers and leaves.'
'Fourth, heavenly beings will lead a jeweled chariot adorned with dew to arrive.'
'Fifth, twenty thousand treasures will naturally emerge from the earth.'
'Sixth, exquisite fragrances will spread far and wide.'
'Seventh, five hundred lions will appear from the snowy mountains, lining up at the city gates without harming anyone.'
'Eighth, five hundred white elephant calves will line up in front of the palace.'
'Ninth, fine rain will fall from all four directions, nourishing everything and emitting fragrance.'
'Tenth, natural springs will emerge in the royal palace, providing all kinds of delicious food and drink to those who are hungry and thirsty.'
'Eleventh, dragon maidens will appear in the sky, showing half of their bodies.'
'Twelfth, ten thousand heavenly maidens will hold peacock feather dusters, appearing on the palace walls.'
'Thirteenth, heavenly maidens will hold ten thousand golden vases filled with nectar, staying in the sky.'
'Fourteenth, ten thousand heavenly maidens will hold ten thousand vases filled with fragrant water, walking in the sky.'
'Fifteenth, ten thousand heavenly maidens'
玉女手執幢蓋而住侍焉。
「十六者、諸天玉女羅列而住，鼓百千伎樂在於虛空自然相和。
「十七、四瀆江河清澄不流。
「十八、日月宮殿停住不進。
「十九、沸宿下侍諸星衛從。
「二十、交露寶帳普覆王宮。
「二十一、明月神珠懸于殿堂光明晃昱。
「二十二、宮中燭火為不復明。
「二十三、篋笥衣被被在架上。
「二十四、奇珍瓔珞一切寶藏自然為現。
「二十五、毒蟲隱藏吉鳥翔鳴。
「二十六、地獄皆休毒痛不行。
「二十七、地為大動丘墟皆平。
「二十八、四衢街巷平正散花。
「二十九、諸深坑塹皆悉為平。
「三十、漁獦怨惡一時慈心。
「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、一切樹神半身人現低首禮侍。
「是為三十二。當此之時疆場左右，莫不雅奇嘆未曾有。
「爾時王后臨產菩薩，承道威神，即于初夜起著服飾，將諸侍女往詣王所，聽我所言：『思入園觀從來久遠，假使大王不以為難，不懷瞋妒，乃敢往詣，在彼寂然思惟法典。』
「時王答曰：『今懷聖人亦可行觀，樹木華實皆以茂盛，宜知是時。既有宮殿好妙屋宅，若干種樹眾果芬華，甚可樂喜，無轉悔心。』
「后聞歡喜。王敕嚴駕及諸侍從
【現代漢語翻譯】 現代漢語譯本 玉女手持幢蓋侍立在旁。 『十六、諸天玉女排列而住，在虛空中演奏百千種樂器，自然和諧。』 『十七、四瀆（指長江、黃河、淮河、濟水）江河清澈平靜，不再流動。』 『十八、日月宮殿停止執行。』 『十九、星宿（指二十八星宿）降臨，侍奉諸星，護衛左右。』 『二十、交織的露珠寶帳普遍覆蓋王宮。』 『二十一、明月神珠懸掛在殿堂之上，光芒閃耀。』 『二十二、宮中的燭火不再明亮。』 『二十三、箱子里的衣服被褥都整齊地放在架子上。』 『二十四、奇珍異寶、瓔珞（用珠玉穿成的裝飾品）等一切寶藏自然顯現。』 『二十五、毒蟲隱藏起來，吉祥的鳥兒在空中鳴叫。』 『二十六、地獄停止刑罰，不再有痛苦。』 『二十七、大地劇烈震動，丘陵和廢墟都變得平坦。』 『二十八、四通八達的街道平坦整潔，散落著鮮花。』 『二十九、所有的深坑和溝壑都變得平坦。』 『三十、漁獵者和心懷怨恨的人都生起了慈悲之心。』 『三十一、境內懷孕的婦女所生的都是男孩，聾子、盲人、啞巴、殘疾人和各種疾病都得到治癒。』 『三十二、所有的樹神都顯現半身人形，低頭行禮侍奉。』 『這就是三十二種瑞相。在這個時候，邊疆內外，無不驚奇讚歎，從未見過如此景象。』 『那時，王后即將分娩菩薩，承蒙佛道威神之力，在初夜起身穿戴整齊，帶領侍女前往國王處，稟告說：「我思念前往園林觀賞已久，如果大王不覺得為難，不懷嗔恨嫉妒之心，我便敢前往，在那裡寂靜地思惟佛法。」』 『當時國王回答說：「現在你懷著聖人，也可以去觀賞，樹木花果都茂盛，應該知道時機已到。既然有宮殿和美好的房屋，各種樹木和芬芳的果實，非常令人喜悅，我不會改變心意。」』 『王后聽后非常高興。國王下令準備車駕和侍從。』
【English Translation】 English version A maiden held a canopy and stood in attendance. 'Sixteenth, celestial maidens stood in rows, playing hundreds and thousands of musical instruments in the void, naturally harmonizing.' 'Seventeenth, the four great rivers (referring to the Yangtze, Yellow, Huai, and Ji rivers) were clear and still, no longer flowing.' 'Eighteenth, the palaces of the sun and moon ceased their movement.' 'Nineteenth, the constellations (referring to the twenty-eight constellations) descended, serving the stars and protecting them on all sides.' 'Twentieth, a jeweled canopy of interwoven dewdrops covered the royal palace.' 'Twenty-first, a bright moon pearl hung in the palace hall, shining brilliantly.' 'Twenty-second, the candle flames in the palace no longer shone brightly.' 'Twenty-third, the clothes and bedding in the chests were neatly placed on the racks.' 'Twenty-fourth, rare treasures, necklaces (ornaments made of strung pearls and jade), and all kinds of treasures naturally appeared.' 'Twenty-fifth, poisonous insects hid themselves, and auspicious birds sang in the sky.' 'Twenty-sixth, the hells ceased their punishments, and there was no more suffering.' 'Twenty-seventh, the earth shook violently, and hills and ruins became flat.' 'Twenty-eighth, the streets and alleys were flat and clean, scattered with flowers.' 'Twenty-ninth, all the deep pits and trenches became flat.' 'Thirtieth, fishermen and hunters, and those with resentment, all developed compassionate hearts.' 'Thirty-first, all pregnant women within the territory gave birth to boys, and the deaf, blind, mute, disabled, and those with various diseases were all healed.' 'Thirty-second, all the tree spirits manifested half-human forms, bowing their heads in service.' 'These are the thirty-two auspicious signs. At this time, both within and beyond the borders, everyone was amazed and praised, having never seen such a sight.' 'At that time, the queen was about to give birth to the Bodhisattva. Receiving the power of the Buddha's Way, she rose in the early night, dressed herself, and led her attendants to the king, reporting, 「I have long desired to visit the garden. If Your Majesty does not find it difficult and does not harbor anger or jealousy, I dare to go there and quietly contemplate the Dharma.」' 'The king then replied, 「Now that you are carrying a sage, you may also go to observe. The trees and flowers are flourishing, and you should know that the time has come. Since there are palaces and beautiful houses, various trees and fragrant fruits, it is very pleasing, and I will not change my mind.」' 'The queen was very happy to hear this. The king ordered the preparation of carriages and attendants.'
，雲母寶車婇女圍繞，出行遊觀鄰鞞樹下；車馬人乘皆共同色，光耀人目；二百白象前後導從，眾寶明珠垂絡諸象；象皆六牙，悉象中王，盡以紫金雜廁象身，微風吹之嗷嗷相和，懸諸繒幡皆勇戰鬥；時世和安無有爭心，眷屬圍繞宿衛王后，鄰鞞樹下。
「天帝釋梵四王皆共翼從，諸天散華速行案行，宮殿屋宅時還反意，眷屬聞之輒即受教，案行掃除，王后當來，國主當至，還報嚴凈，聞之歡喜。尋入宮宅，是我所喜意中所樂，皆悉平正無有傾邪。可坐禪思，威光輝曜其香芬熏，清涼甘美音聲柔軟，若干奇寶瓔珞其身，莊嚴要妙見者皆歡；諸音樂器笳簫鼓吹，若干種品相和而鳴，諸天玉女聞柔和應；又見王后處一好車，男女大小色像皆同不異，各御車乘，法無殊特，欲使王后不聞惡音。像馬乘步若干種兵，各各嚴飾住于門外。聞大洪音始出門時，百千聲響皆稱萬歲。其車嚴飾行止安詳，天師子座作四寶樹，枝葉華實皆悉茂盛，鳧雁孔雀暢悲和音。豎幢幡蓋七寶交露車，時諸天人住于虛空，將御此車亦暢和音。
「爾時王后坐師子床，六反震動三千國土，諸天散華；聖今日生，為在鄰鞞樹下，為天中天。其四天王挽王后車，其天帝釋凈治道路；又梵天王列在前導，百千天人頭面稽首；父王睹此心中欣然，則自念言：
【現代漢語翻譯】 現代漢語譯本：雲母寶車，婇女環繞，出行遊覽至鄰鞞樹下；車馬人等顏色一致，光彩奪目；二百頭白象前後引導，各種寶物明珠垂掛在象身上；象皆有六牙，都是象中之王，全身以紫金裝飾，微風吹過，發出嗷嗷的和諧之聲，懸掛的絲綢旗幟都像征著勇猛戰鬥；當時世道安寧，沒有爭鬥之心，眷屬圍繞著守護王后，在鄰鞞樹下。 天帝釋、梵天、四大天王都一同護衛，諸天散花，快速巡視，宮殿房屋及時恢復原樣，眷屬聽到后立即接受教誨，巡視打掃，王后將要到來，國主將要駕臨，回報說已整理乾淨，聽到后非常歡喜。隨即進入宮宅，這裡是我所喜愛、心中所樂的，一切都平正沒有傾斜。可以坐禪思考，威光閃耀，香氣芬芳，清涼甘美，聲音柔和，各種奇珍異寶裝飾身體，莊嚴美好，見到的人都歡喜；各種樂器，如笳、簫、鼓、吹，各種樂器合奏，發出和諧的聲音，諸天玉女聽到后柔和應和；又見王后坐在一輛好車上，男女老少顏色形象都相同沒有差異，各自乘坐車乘，法度沒有特殊之處，想要讓王后聽不到不好的聲音。像、馬、步兵等各種兵器，各自嚴整地守在門外。聽到巨大的洪亮聲音，剛出門時，百千種聲音都稱頌萬歲。車子裝飾華麗，行止安詳，天師子座由四寶樹構成，枝葉花朵果實都茂盛，鳧、雁、孔雀發出悲傷和諧的聲音。豎立的幢幡寶蓋，七寶交相輝映，諸天人住在虛空中，將要駕馭這輛車，也發出和諧的聲音。 這時王后坐在師子床上，六次震動三千國土，諸天散花；聖人今日誕生，在鄰鞞樹下，是天中之天。四大天王拉著王后的車，天帝釋清掃道路；梵天王排列在前引導，百千天人頭面頂禮；父王看到此情此景，心中欣然，於是自言自語道：
【English Translation】 English version: A mica jeweled carriage, surrounded by palace women, set out for a tour under the Linpi tree; the carriages, horses, and people were all of the same color, dazzling to the eye; two hundred white elephants led the way, adorned with various treasures and pearls; the elephants all had six tusks, and were kings among elephants, their bodies decorated with purple gold, and when the breeze blew, they made harmonious sounds, and the silk banners hanging on them symbolized courageous battles; at that time, the world was peaceful, without any desire for conflict, and the retinue surrounded and protected the queen, under the Linpi tree. The Deva Śakra (天帝釋, the king of gods), Brahma (梵天, the creator god), and the Four Heavenly Kings all escorted her, the devas scattered flowers, quickly inspected the area, the palaces and houses were restored to their original state, the retinue immediately accepted the instructions, inspected and cleaned, the queen was about to arrive, the king was about to come, they reported that everything was clean, and upon hearing this, they were very happy. Then they entered the palace, which was what I loved and what my heart desired, everything was level and without any slant. It was suitable for sitting in meditation, its majestic light shone, its fragrance was fragrant, cool and sweet, its sound was soft, various rare treasures adorned the body, it was solemn and beautiful, and those who saw it were all happy; various musical instruments, such as the Jia (笳, a reed pipe), Xiao (簫, a vertical flute), drums, and trumpets, played together, making harmonious sounds, and the celestial maidens responded softly; and they saw the queen sitting in a fine carriage, the colors and appearances of men, women, old, and young were all the same, without any difference, each riding in their own carriage, the rules were not special, they wanted to prevent the queen from hearing bad sounds. Elephants, horses, infantry, and various weapons, each stood guard outside the gate, fully armed. Upon hearing the great booming sound, as they just left the gate, hundreds of thousands of voices all shouted 'Long live'. The carriage was decorated magnificently, its movements were peaceful, the celestial lion seat was made of four jeweled trees, the branches, leaves, flowers, and fruits were all lush, the ducks, geese, and peacocks made sad and harmonious sounds. The erected banners and canopies, with seven treasures intertwined, the devas lived in the void, about to drive this carriage, also making harmonious sounds. At that time, the queen sat on the lion bed, shaking the three thousand worlds six times, the devas scattered flowers; the sage was born today, under the Linpi tree, he is the heaven of heavens. The Four Heavenly Kings pulled the queen's carriage, Deva Śakra cleaned the road; Brahma led the way in front, hundreds of thousands of devas bowed their heads; the father king saw this scene, his heart was delighted, and he said to himself:
『是必正真天人之尊，乃使四王天帝釋梵咸來供養，果當成佛，未見三界致是恭敬，天龍尊神釋梵四王，設遭破首亡失身命，當供養聖終不捨去。』
「爾時王后象馬寶車，步人從者各八萬四千，眾寶嚴飾兵仗嚴整，雄杰勇猛左右重行前後圍繞，六萬婇女前後導從。
「白凈王親釋種長者，有四萬人皆來侍從，六萬四千國王內伎送菩薩母，天玉女、龍王妻，揵陀羅、真陀羅、摩休勒、阿須倫諸妻室，各八萬四千，各各嚴飾，眾寶瓔珞莊校其身，鼓若干樂音聲各異，咨嗟歌嘆菩薩母德；皆共侍送至鄰鞞樹，修治道路香汁灑地，以散天華，一切諸樹皆生華實，木蜜栴檀香流十方，是諸樹者諸天所化。
「爾時王后適上寶車，天玉女從，樹木奮光名香好熏，供奉王后；殊妙眾珠雜寶以成，是樹莖節枝葉華實皆香，若干幡彩嚴飾周遍，其地平正廣長無穢，生柔軟草自然布地猶如天衣，承如往古諸佛之法。
「又諸天人一時咸鼓百千伎樂，侍從王后。王后適至於此樹下，菩薩威神樹躬屈枝，自歸王后；虛空諸天稽首為禮，日月光明清凈無垢，諸天玉女[口*咨]嗟功勛，至於樹下樹神歡喜。何故有是感應？今我等身堪任供養，所往奉敬，從無澤獄，上至上界三十三天，無懈廢者，消生老病死，威光超絕除眾闇冥。今聖人
【現代漢語翻譯】 『這必定是真正天人中最尊貴的，才能使得四王天（四大天王所居之天）、帝釋（忉利天之主）、梵天（色界諸天之主）都來供養。如果能成就佛果，我從未見過三界有如此恭敬的。天龍、尊神、帝釋、梵天、四王，即使遭遇砍頭、喪失性命，也應當供養聖者，終不捨棄。』
『那時，王后（摩耶夫人）的象、馬、寶車，以及步行的侍從各有八萬四千，都用各種珍寶裝飾，兵器裝備整齊。雄壯勇猛的侍衛左右重重排列，前後圍繞，還有六萬名宮女前後引導跟隨。
『凈飯王（釋迦牟尼的父親）的親族釋迦種姓的長者，有四萬人前來侍奉，還有六萬四千名國王的內宮伎女送菩薩的母親（摩耶夫人）。天女、龍王之妻、乾闥婆（天樂神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、阿修羅（非天）的妻室，各有八萬四千，都精心打扮，用各種珍寶瓔珞裝飾身體，敲擊各種不同的樂器，讚歎菩薩母親的功德。他們都一起侍奉送行到藍毗尼樹，修整道路，灑上香水，散佈天花。所有的樹木都開花結果，木蜜、栴檀的香氣流向十方，這些樹木都是諸天所化現的。
『那時，王后剛登上寶車，天女們跟隨，樹木發出光芒，散發著美好的香氣，供奉王后。這棵樹由各種奇妙的珍珠和雜寶構成，樹的莖、節、枝、葉、花、果都散發著香氣，各種幡旗綵帶裝飾周圍。地面平坦寬闊，沒有污穢，生長著柔軟的草，自然鋪在地上，如同天衣一般，承襲著過去諸佛的法則。
『又有諸天人同時敲擊百千種樂器，侍奉王后。王后剛到這棵樹下，菩薩的威神使得樹枝彎曲，自己歸向王后。虛空中的諸天稽首行禮，日月光明清凈無垢，諸天玉女讚歎功勛，到了樹下，樹神也歡喜。為什麼會有這樣的感應呢？現在我們自身堪能供養，所到之處都恭敬奉承，從無間地獄，上至上界三十三天，沒有懈怠的，消除了生老病死，威光超絕，除去了所有的黑暗。現在聖人』
【English Translation】 'This must be the most honored among the true heavenly beings, that it causes the Four Heavenly Kings (the heavens where the Four Great Heavenly Kings reside), Indra (the lord of the Trayastrimsa Heaven), and Brahma (the lord of the Form Realm heavens) to come and make offerings. If one were to achieve Buddhahood, I have never seen such reverence in the Three Realms. The dragons, honored deities, Indra, Brahma, and the Four Heavenly Kings, even if they were to have their heads cut off or lose their lives, should still make offerings to the sage and never abandon him.'
'At that time, the queen's (Queen Maya's) elephants, horses, jeweled carriages, and walking attendants each numbered eighty-four thousand, all adorned with various treasures, and their weapons were well-equipped. The majestic and courageous guards were arranged in multiple layers on the left and right, surrounding her front and back, and there were also sixty thousand palace women guiding and following her.
'The elders of the Shakya clan, relatives of King Suddhodana (Shakyamuni's father), numbered forty thousand and came to serve, and there were also sixty-four thousand palace women of the kings who came to escort the Bodhisattva's mother (Queen Maya). The heavenly maidens, the wives of the dragon kings, the Gandharvas (celestial musicians), the Kinnaras (celestial singers), the Mahoragas (great serpent deities), and the Asuras (demigods), each numbered eighty-four thousand, all meticulously adorned, with various jeweled necklaces decorating their bodies, playing various musical instruments, and praising the virtues of the Bodhisattva's mother. They all together escorted her to the Lumbini tree, repairing the roads, sprinkling fragrant water, and scattering celestial flowers. All the trees blossomed and bore fruit, and the fragrance of wood honey and sandalwood flowed in all directions. These trees were all transformed by the heavens.'
'At that time, as the queen ascended the jeweled carriage, the heavenly maidens followed, the trees emitted light, and a pleasant fragrance was emitted, honoring the queen. This tree was made of various exquisite pearls and mixed treasures, and the tree's stems, nodes, branches, leaves, flowers, and fruits all emitted fragrance. Various banners and streamers adorned the surroundings. The ground was flat and wide, without any impurities, and soft grass grew naturally on the ground, like celestial clothing, inheriting the laws of the Buddhas of the past.'
'Moreover, all the heavenly beings simultaneously played hundreds and thousands of musical instruments, serving the queen. As the queen arrived under this tree, the Bodhisattva's majestic power caused the tree branches to bend down, submitting themselves to the queen. The heavenly beings in the sky bowed in reverence, the light of the sun and moon was pure and without blemish, the heavenly maidens praised her merits, and when she arrived under the tree, the tree spirit was also delighted. Why is there such a response? Now, we ourselves are capable of making offerings, and wherever we go, we are respectful and reverent, from the Avici Hell to the Thirty-three Heavens of the upper realm, without any laziness, eliminating birth, old age, sickness, and death, with a majestic light that surpasses all, removing all darkness. Now the sage'
生，如樹茂盛華實芬葩，億萬諸天亦遙稽首，震動天地至乎六反，皆為大明光明清凈，百千伎樂亦同俱作。
「離欲諸天深大悅喜，今日聖人普愍一切，釋梵四王歡喜作禮，其人中尊德超日月，在於胎中演金色光，光蔽日月諸天梵釋，亦皆覆蔽其百千億諸佛國土；消諸惡趣，眾生普安無復苦患，諸天百千咸共散華，樂處金剛其精進力，從下方界自然出生七寶蓮華。
「爾時菩薩從右脅生，忽然見身住寶蓮華，墮地行七步顯揚梵音，無常訓教：『我當救度天上天下為天人尊，斷生死苦，三界無上，使一切眾無為常安。』天帝釋梵忽然來下，雜名香水洗浴菩薩，九龍在上而下香水，洗浴聖尊，洗浴竟已身心清凈；所在游居道超具足，生於大姓如正真寶，奇相眾好應轉法輪，若轉輪王處在三界，以一道蓋覆於十方。其白凈王心中坦然踴躍無量。
「爾時五千青衣各各生子，皆為力士，現大小等給使白王；八百乳母亦各生子；百千象生；白馬生駒，形色如雪毛衣滑澤；黃羊生羔子，即有二萬。交露寶車聖經行時，亦復稽首，今當如行何所施作，德過諸天，然大變化不可限量，生業廣大，由是之故，光明普曜。五千玉女香華自熏，各持油香詣菩薩母，志大乘業；諸天來賀，將無勞倦，五千玉女皆來侍衛，各持華香賀菩薩母
【現代漢語翻譯】 現代漢語譯本：誕生時，如同樹木茂盛，開滿芬芳的花朵和果實，億萬諸天也遙遠地稽首致敬，震動天地達到六次之多，都因為這大光明清凈的緣故，百千種伎樂也同時演奏。 離欲諸天深感喜悅，今日聖人普遍憐憫一切眾生，釋提桓因、梵天和四大天王都歡喜作禮，這位人中尊者，其德行超越日月，在胎中就散發出金色光芒，這光芒遮蔽了日月以及諸天和梵釋，也覆蓋了百千億諸佛國土；消除了各種惡趣，使眾生普遍安樂，不再有痛苦和憂患，諸天百千都一同散花，樂於金剛的精進之力，從下方世界自然生出七寶蓮花。 那時，菩薩從右脅出生，忽然看見自己身處寶蓮花中，落地行走七步，顯揚梵音，宣說無常的教誨：『我應當救度天上天下，成為天人所尊崇的，斷除生死之苦，成為三界無上，使一切眾生獲得無為的常安。』天帝釋和梵天忽然降臨，用各種名貴的香水沐浴菩薩，九條龍在上方噴灑香水，洗浴這位聖尊，洗浴完畢后，身心清凈；所到之處，道行超凡，具足一切功德，出生于大姓之家，如同真正的寶物，奇特的相貌預示著他將轉動法輪，如果轉輪王處在三界，將以一道傘蓋覆蓋十方。他的父親白凈王心中坦然，踴躍無量。 那時，五千青衣各自生子，都成為力士，展現大小不同的身形來侍奉白凈王；八百乳母也各自生子；百千頭大象出生；白馬生下小馬駒，形色如雪，毛衣光滑；黃羊生下小羊羔，總共有二萬。交露寶車在聖人出行時，也稽首致敬，詢問現在應當如何行動，應當做什麼，他的德行超過諸天，然而他的大變化不可思議，所成就的功業廣大，因此，光明普遍照耀。五千玉女用香花薰香自己，各自拿著油香去拜見菩薩的母親，立志于大乘事業；諸天前來祝賀，詢問是否勞累，五千玉女都來侍衛，各自拿著鮮花和香來祝賀菩薩的母親。
【English Translation】 English version: At birth, it was like a tree flourishing, with fragrant flowers and fruits blooming, and billions of heavens also bowed in reverence from afar, shaking the heavens and the earth up to six times, all because of this great, bright, and pure light, and hundreds of thousands of musical instruments played together. The desireless heavens were deeply delighted, for today the sage universally pities all beings. Śakra (Indra), Brahmā, and the Four Heavenly Kings joyfully paid their respects. This honored one among humans, whose virtue surpasses the sun and moon, emitted golden light while in the womb, which obscured the sun and moon, as well as the heavens and Brahmā, and also covered hundreds of billions of Buddha lands; it eliminated all evil realms, bringing universal peace and freedom from suffering to all beings. Hundreds of thousands of heavens together scattered flowers, rejoicing in the Vajra's (diamond-like) power of diligence, and from the lower realms, seven-jeweled lotuses naturally emerged. At that time, the Bodhisattva was born from the right side of his mother, and suddenly saw himself standing in a jeweled lotus. He took seven steps upon landing, proclaiming the Brahma sound, teaching impermanence: 'I shall save those above and below, becoming the honored one of gods and humans, cutting off the suffering of birth and death, becoming the unsurpassed one in the three realms, and enabling all beings to attain the unconditioned and eternal peace.' Śakra (Indra) and Brahmā suddenly descended, bathing the Bodhisattva with various precious fragrant waters. Nine dragons above poured down fragrant water, bathing the holy one. After the bath, his body and mind were pure; wherever he went, his path was extraordinary and complete. He was born into a great family, like a true treasure, with extraordinary features indicating that he would turn the Dharma wheel. If a Chakravartin (wheel-turning king) were to exist in the three realms, he would cover the ten directions with a single canopy. His father, King Śuddhodana, felt at peace and rejoiced immeasurably. At that time, five thousand blue-clad women each gave birth to a son, all of whom became strong warriors, displaying different sizes to serve King Śuddhodana; eight hundred wet nurses also each gave birth to a son; hundreds of thousands of elephants were born; white horses gave birth to foals, with snow-like color and smooth coats; yellow sheep gave birth to lambs, totaling twenty thousand. The jeweled carriages, when the holy one traveled, also bowed in reverence, asking what they should do now, for his virtue surpassed the heavens, yet his great transformations were inconceivable, and his accomplishments were vast. Therefore, his light shone universally. Five thousand jade maidens perfumed themselves with fragrant flowers, each holding oil and incense to visit the Bodhisattva's mother, aspiring to the Mahayana path; the heavens came to congratulate, asking if she was tired, and five thousand jade maidens came to serve, each holding flowers and incense to congratulate the Bodhisattva's mother.
，衣被屋宅猶若天上；諸童子等請五百席，詣菩薩母，將無勞倦；重以瓔珞莊嚴其身，菩薩無畏必成佛道。」
佛告比丘：「菩薩生時其母安隱，無有瘡瘢亦無痛癢，平復如故。應時前後五千玉女，赍天香薰及持油香，奉菩薩母，長跪問訊將無勞惓。
「五千玉女奉天醫藥，五千玉女赍寶瓔珞，五千玉女赍天被服，五千玉女赍天伎樂奉菩薩母，各各問訊言：『將無勞惓。』今此天下五通仙人輕舉虛空，忽然來現白凈王前。」
佛言比丘：「菩薩生時夙夜七日，伎樂眾供百種飲食，鄰鞞樹下奉菩薩母，佈施、持戒、忍辱、精進興功立德。
「時三萬二千梵志，常赍所乏，日日供給充飽所欲，天帝梵王化作儒童，端正姝好在梵志眾，說吉祥偈：
「『寂滅諸惡趣， 使眾生普安； 眾生以和安， 一切皆無患。 如光消眾冥， 諸天光照穢； 德徹諸光明， 令蔽不復現。 不見餘業時， 亦復不聽聞； 佛光適出現， 為世之大聖。 不遇塵勞病， 慈心愍眾生； 梵天億百千， 來供養無量。 如樹華茂盛， 安住于平地； 眾人皆往歸， 一切悉採取。 猶如此世間， 淤泥生蓮華； 世護明如是， 將養洽一切。 譬如柔軟衣， 熏以天名香； 若有疾病人， 當爲療醫
【現代漢語翻譯】 現代漢語譯本：『衣服、被褥、房屋就像天上的那樣；眾童子們請來五百個席位，去菩薩的母親那裡，問候她是否勞累；又用瓔珞來莊嚴她的身體，菩薩無所畏懼，必定能夠成就佛道。』 佛陀告訴比丘們：『菩薩出生時，他的母親安穩舒適，沒有瘡疤，也沒有疼痛，很快就恢復如初。當時，前後有五千位玉女，拿著天香和油香，侍奉菩薩的母親，長跪問候她是否勞累。』 『五千玉女奉上天上的醫藥，五千玉女拿著寶貴的瓔珞，五千玉女拿著天上的衣服，五千玉女拿著天上的音樂來侍奉菩薩的母親，她們各自問候說：『您是否勞累？』現在，這天下有五通仙人，能夠輕身飛到空中，忽然出現在白凈王（Suddhodana）面前。』 佛陀告訴比丘們：『菩薩出生時，日夜七天，用音樂和各種供品，以及百種飲食，在鄰鞞樹（Nigrodha）下侍奉菩薩的母親，佈施、持戒、忍辱、精進，興建功德。』 『當時，有三萬二千位婆羅門（Brahmin），常常帶著所缺乏的物品，每天供給，滿足他們的慾望。天帝釋（Indra）和梵天（Brahma）化作儒童，端正美好，在婆羅門眾中，說吉祥偈：』 『寂滅諸惡趣，使眾生普安；眾生以和安，一切皆無患。如光消眾冥，諸天光照穢；德徹諸光明，令蔽不復現。不見餘業時，亦復不聽聞；佛光適出現，為世之大聖。不遇塵勞病，慈心愍眾生；梵天億百千，來供養無量。如樹華茂盛，安住于平地；眾人皆往歸，一切悉採取。猶如此世間，淤泥生蓮華；世護明如是，將養洽一切。譬如柔軟衣，熏以天名香；若有疾病人，當爲療醫。』
【English Translation】 English version: 『Clothing, bedding, and houses were like those in the heavens; the young boys requested five hundred seats, went to the Bodhisattva's mother, and inquired if she was tired; they also adorned her body with necklaces, the Bodhisattva is fearless and will surely achieve Buddhahood.』 The Buddha told the Bhikkhus: 『When the Bodhisattva was born, his mother was peaceful and comfortable, without any sores or pain, and she recovered as before. At that time, five thousand jade maidens came before and after, bringing heavenly incense and fragrant oils, serving the Bodhisattva's mother, kneeling and asking if she was tired.』 『Five thousand jade maidens offered heavenly medicine, five thousand jade maidens brought precious necklaces, five thousand jade maidens brought heavenly clothing, and five thousand jade maidens brought heavenly music to serve the Bodhisattva's mother, each asking, 『Are you tired?』 Now, in this world, five ascetics with supernatural powers can fly in the air and suddenly appear before King Suddhodana.』 The Buddha told the Bhikkhus: 『When the Bodhisattva was born, for seven days and nights, music and various offerings, along with a hundred kinds of food, were provided under the Nigrodha tree to serve the Bodhisattva's mother, practicing generosity, observing precepts, patience, and diligence, building merit and virtue.』 『At that time, thirty-two thousand Brahmins, often bringing what was lacking, provided daily sustenance, fulfilling their desires. Indra and Brahma transformed into young scholars, handsome and beautiful, among the Brahmins, reciting auspicious verses:』 『Extinguishing all evil paths, bringing peace to all beings; beings find peace in harmony, all are without suffering. Like light dispelling darkness, the light of the heavens illuminates impurities; virtue pervades all light, causing obscurity to disappear. When no other karma is seen, nor heard; the Buddha's light appears, as the great sage of the world. Not encountering the sickness of worldly troubles, with compassion for all beings; billions of Brahmas come to make limitless offerings. Like a tree with flourishing flowers, standing on level ground; all people come to it, taking everything. Just like in this world, a lotus grows from mud; the world's protector is bright like this, nurturing all. Like soft clothing, perfumed with heavenly fragrances; if there are sick people, they should be treated.』
王。 假使有離欲， 在色界和音； 叉手為作禮， 則為說眾祐。 若諸天人民， 睹天人柔軟； 展轉相敬重， 為眾之導師。 若如清凈水， 普有所茂盛； 以是正見故， 所居常安隱。』」
佛告比丘：「於時菩薩生七日後，其母命終。于比丘意所趣云何？七日命終，菩薩咎也？莫作是觀。所以者何？本命應然。菩薩察之臨母命終，因來下生，懷菩薩時，諸天供養至見生矣，以服天食不甘世養，本福應然。去來今佛皆亦如是，母七日終。所以者何？菩薩生時，母根身具無有[(乖/土)*央]漏，應受忉利天上功祚服食，上忉利天。適升彼天，未生菩薩時，諸天所送宮殿屋宅，所可住止講堂處所，諸供王后，五千諸瓶所盛香水，五千玉女各移床座，五千玉女手持冠幘，執澡香水在前灑地；五萬梵天各執寶瓶，稱歎萬歲；二萬諸龍寶瓔珞身，二萬白象珠寶珞身，二萬車乘建立幢蓋，寶交露車在後侍從；四萬步兵勇猛杰異，菩薩後行。又虛空中無數億載天人，忽然興立紫金墻壁，供養菩薩母。其夜菩薩降神之時，即夜欲界所可莊嚴無極大殿，二萬魔妻手執寶縷，來侍菩薩母；又二萬人瓔珞嚴身，應時彼夜兩玉女聞，有一婇女非人玉女，若睹面色其欲興隆。
「時菩薩德威神所致，此迦維羅衛大
【現代漢語翻譯】 現代漢語譯本 國王啊，假設有人已經離欲，內心平靜， 在和諧的氛圍中， 合掌向他行禮， 就為他說種種善法。 如果天人和人們， 看到天人如此柔和， 互相尊敬， 他們就是眾生的導師。 如果像清凈的水一樣， 普遍滋養萬物， 因為有這樣的正見， 所居住的地方常常安穩。』 佛陀告訴比丘們：『當時菩薩出生七天後，他的母親就去世了。比丘們，你們認為這是怎麼回事？她七天就去世，是菩薩的過錯嗎？不要這樣認為。為什麼呢？這是她本來的命運。菩薩觀察到母親臨終，因此降生，當她懷著菩薩時，諸天都來供養，直到菩薩出生，因為她服食天上的食物，不習慣世間的養育，這是她本來的福報。過去、現在、未來的佛都是這樣，母親都在七天後去世。為什麼呢？菩薩出生時，母親的身體完好無損，沒有絲毫缺陷，她應該接受忉利天上的功德和福報，升到忉利天。當她剛升到天上，在菩薩還沒出生時，諸天送來的宮殿房屋，可以居住和講經的地方，以及供奉王后的各種物品，五千個裝滿香水的瓶子，五千個玉女各自移動床座，五千個玉女手持冠冕，拿著洗澡用的香水在前面灑地；五萬個梵天各自拿著寶瓶，稱讚萬歲；兩萬條龍身上佩戴著寶瓔珞，兩萬頭白象身上佩戴著珠寶，兩萬輛車乘建立著幢幡寶蓋，寶交露車在後面侍從；四萬名步兵勇猛傑出，在菩薩後面行走。還有虛空中無數億的天人，忽然豎立起紫金墻壁，供養菩薩的母親。在菩薩降生的那個晚上，欲界所有可以裝飾的無極大殿，兩萬個魔女手持寶線，來侍奉菩薩的母親；還有兩萬人佩戴著瓔珞裝飾身體，當時那個晚上，兩個玉女聽到，有一個非人的玉女，如果看到她的容貌，慾望就會興起。 『當時菩薩的德行和神力所致，這個迦維羅衛大城』
【English Translation】 English version 『O king, suppose there is one who has abandoned desire, in harmony; With hands folded in reverence, to him, one should speak of blessings. If gods and people, see the gods gentle; Respecting each other, they are guides for the multitude. If like pure water, universally flourishing; Because of this right view, the place they dwell is always peaceful.』 The Buddha told the monks: 『At that time, seven days after the Bodhisattva was born, his mother passed away. What do you think, monks? Did she pass away after seven days because of the Bodhisattva? Do not think so. Why? It was her destined fate. The Bodhisattva observed his mother』s impending death, and thus descended to be born. When she was pregnant with the Bodhisattva, the gods came to make offerings until the Bodhisattva was born. Because she consumed heavenly food, she was not accustomed to worldly nourishment, this was her inherent blessing. The Buddhas of the past, present, and future are all like this, their mothers pass away after seven days. Why? When the Bodhisattva was born, the mother』s body was complete and without any defects. She was to receive the merits and blessings of the Trayastrimsa Heaven, and ascend to the Trayastrimsa Heaven. When she had just ascended to that heaven, before the Bodhisattva was born, the palaces and dwellings sent by the gods, the places where she could reside and give lectures, and all the offerings for the queen, five thousand bottles filled with fragrant water, five thousand jade maidens each moving their beds, five thousand jade maidens holding crowns, holding fragrant water for bathing and sprinkling it on the ground in front; fifty thousand Brahma gods each holding a treasure bottle, praising her with 『ten thousand years』; twenty thousand dragons adorned with jeweled necklaces, twenty thousand white elephants adorned with jewels, twenty thousand chariots with banners and canopies, and jeweled carriages following behind; forty thousand brave and outstanding infantrymen walking behind the Bodhisattva. Also, in the empty sky, countless billions of gods and humans suddenly erected purple-gold walls, making offerings to the Bodhisattva』s mother. On the night the Bodhisattva descended, that very night, the immeasurable great hall of the desire realm, which could be decorated, twenty thousand demon wives holding precious threads, came to serve the Bodhisattva』s mother; and another twenty thousand people adorned with necklaces, at that time that night, two jade maidens heard that there was a non-human jade maiden, and if one saw her face, desire would arise.』 『At that time, due to the Bodhisattva』s virtue and divine power, this great city of Kapilavastu』
城之中，五百長者皆是釋種，各各建立五百屋宅，入羅衛城，時為菩薩開其城門，身命自歸，白菩薩言：『一切義吉，唯屈入此諸天處所，是清凈處，普眼降此，有大宮殿名護凈華，菩薩應處。』
「諸大梵志豪姓釋種，時白凈王，隨時屈意入其舍宅，用菩薩故，入五百宅功勛和安，修行正真。
「五百車匿各各發言：『我等之身奉事供養新生太子。』或有說言：『太子聖明善制訓教，端正殊妙年幼難及。』
「又今太子轉當長大，誰能養育令長大乎？皆和共議：『唯大愛道能育慈心，推燥居濕飲食乳哺使長大耳。』大愛道者，太子姨母，清凈無夫，是能堪任常不遠離。
「時白凈王，與諸釋種和同共往，詣大愛道說是意故：『太子母終，爾時姨母乳哺令長。』時大愛道則然可之。
「王會釋種欲試問之：『今者太子當作國主？若當出家？欲決此疑。』眾釋啟曰：『竊聞雪山有仙梵志，名阿夷頭，耆舊多識明曉相法。』王大歡喜，因嚴駕白象欲詣道人，諸天龍神現無數變，導從侍衛。
「時阿夷頭睹諸神變，知白凈王生聖太子，威神光曜過天世人；心懷欣豫欲往親覲。」於是世尊重為眾會，而說頌曰：
「仙梵阿夷頭， 見天飛虛空； 形貌紫金色， 睹之大歡悅。 天須輪金翅， 為真陀是佛
【現代漢語翻譯】 現代漢語譯本 在城中，五百位長者都是釋迦族人（釋種：指釋迦牟尼的宗族），他們各自建造了五百座房屋。當他們進入羅衛城時，為菩薩打開城門，表示願意獻出自己的生命，並對菩薩說：『一切都吉祥如意，只希望您能屈尊進入這諸天居住的地方，這裡是清凈之地。普眼（普眼：指佛的智慧之眼）請降臨此處，這裡有一座名為護凈華的大宮殿，菩薩應該居住在那裡。』 那些出身高貴的婆羅門和釋迦族人，當時都對凈飯王（凈飯王：釋迦牟尼的父親）表示，願意隨時屈尊進入他們的住所，爲了菩薩的緣故，進入五百座宅邸，以求功德和安寧，修行正道。 五百位車匿（車匿：指釋迦牟尼的侍從）各自發言說：『我們這些人願意侍奉和供養新生的太子。』 有人說：『太子聖明，善於制定教誨，相貌端正殊妙，年幼就難以企及。』 現在太子將要長大，誰能養育他長大呢？大家一致商議說：『只有大愛道（大愛道：指釋迦牟尼的姨母）能夠以慈悲心養育他，推開乾燥的地方自己睡在潮濕的地方，餵養他乳汁，使他長大。』 大愛道是太子的姨母，清凈無夫，她能夠勝任這項工作，並且可以常不離開太子。 當時，凈飯王與各位釋迦族人一同前往大愛道那裡，說明了他們的意願：『太子的母親去世了，希望姨母您能哺乳養育他長大。』 當時，大愛道答應了他們的請求。 國王召集釋迦族人，想要試探性地詢問：『現在的太子將來會成為國王呢？還是會出家？想要解決這個疑惑。』 眾釋迦族人啟稟說：『我們聽說雪山有一位仙人婆羅門，名叫阿夷頭（阿夷頭：指一位有名的仙人），他年長多識，精通相術。』 國王非常高興，於是準備好白象，想要去拜訪這位道人，諸天龍神顯現出無數變化，引導和侍衛著他們。 當時，阿夷頭看到諸神的變化，知道凈飯王生了一位聖太子，他的威神光芒超過了天人和世人；心中充滿喜悅，想要親自去拜見他。 於是，世尊爲了在場的眾人，說了這首偈頌： 『仙人阿夷頭，看見天神在虛空中飛翔；他的形貌是紫金色，看到后非常歡喜。天神手持輪寶和金翅鳥，這真是陀（陀：指佛）佛啊！』
【English Translation】 English version In the city, five hundred elders, all of whom were of the Shakya clan (Shakya clan: referring to the clan of Shakyamuni), each built five hundred houses. When they entered the city of Rōvī, they opened the city gates for the Bodhisattva, expressing their willingness to offer their lives, and said to the Bodhisattva: 'Everything is auspicious, we only hope that you will condescend to enter this place where the gods reside, this is a pure place. May the All-Seeing Eye (All-Seeing Eye: referring to the wisdom eye of the Buddha) descend here, there is a great palace named 'Protecting Pure Flowers', the Bodhisattva should reside there.' Those Brahmins and Shakyas of noble birth, at that time, all expressed to King Śuddhodana (Śuddhodana: the father of Shakyamuni) that they were willing to condescend to enter their residences at any time, for the sake of the Bodhisattva, entering five hundred houses, seeking merit and peace, and practicing the true path. Five hundred Channas (Channa: referring to the attendant of Shakyamuni) each spoke, saying: 'We are willing to serve and offer to the newborn prince.' Some said: 'The prince is wise and good at establishing teachings, his appearance is dignified and extraordinary, and he is difficult to match even at a young age.' Now that the prince is about to grow up, who can raise him? Everyone unanimously discussed: 'Only Mahāprajāpatī (Mahāprajāpatī: referring to the aunt of Shakyamuni) can raise him with compassion, pushing away the dry place and sleeping in the wet place herself, feeding him milk, and making him grow up.' Mahāprajāpatī is the prince's aunt, pure and without a husband, she is capable of this task and can always be with the prince. At that time, King Śuddhodana, together with the Shakyas, went to Mahāprajāpatī, explaining their intention: 'The prince's mother has passed away, we hope that you, aunt, can breastfeed and raise him.' At that time, Mahāprajāpatī agreed to their request. The king gathered the Shakyas, wanting to tentatively ask: 'Will the current prince become a king in the future? Or will he leave home? We want to resolve this doubt.' The Shakyas reported: 'We have heard that there is an immortal Brahmin in the Snowy Mountains named Ajita (Ajita: referring to a famous immortal), he is old and knowledgeable, and proficient in physiognomy.' The king was very happy, so he prepared a white elephant, wanting to visit this Taoist, the gods and dragons manifested countless changes, guiding and guarding them. At that time, Ajita saw the changes of the gods, knowing that King Śuddhodana had given birth to a holy prince, whose divine light surpassed that of gods and humans; his heart was filled with joy, wanting to personally go and pay homage to him. Then, the World Honored One, for the sake of the assembly, spoke this verse: 'The immortal Ajita, saw the gods flying in the void; his appearance was purple-gold, and he was very happy to see it. The gods held the wheel and the golden-winged bird, this is truly the Buddha (Buddha: referring to the Buddha)!'
； 聞是要句悅， 天眼觀十方。 而名稱若干， 德如山高峻； 猶樹軟華實， 所住三界尊。 普地平若掌， 如天悅不迷； 如海王有寶， 現法道如是。 如滅惡無苦， 若天游虛空； 聞天柔軟音， 三界現寶瑞。 阿夷觀天下， 察迦夷白王； 見生福相好， 睹之歡悅往。 住于王宮門， 睹無數億眾； 視青衣問曰： 『善哉王所在？ 欲前覲國王。』 門吏見仙老， 歡悅入啟白， 王敕使令前， 布座速迎之。 阿夷聞悅喜， 心中懷饑虛， 問尊聖所在， 年杇不數現。 王告令就坐， 問何故自屈？ 『見眾變故來。 生子聞第一， 身相三十二； 欲見普吉義， 吾身以故來。』 『善來吾樂之， 今適寂凈眠； 且待須臾覺， 見妙如滿月。』
「於是阿夷心懷愕然，以偈報王曰：
「『從無央數劫， 精進積德行； 覺來以久遠， 安得復睡眠？ 世世行佈施， 愍傷諸窮厄； 所有無所吝， 安得復睡眠？ 奉清凈禁戒， 護法無所犯； 欲愍濟一切， 安得復睡眠？ 常忍辱仁和， 其心不懷恨； 執心若如地， 安得復睡眠？ 精進如月初， 目前不懈怠； 游見十方佛， 安得復睡眠？ 一心常禪思，
【現代漢語翻譯】 現代漢語譯本 聽聞佛陀的教誨令人喜悅，天眼能觀照十方世界。 他的名號眾多，德行如山般高峻； 如同樹木開出柔軟的花朵並結出果實，他所居住的地方是三界至尊。 他所處的土地平坦如手掌，如同天上的喜悅不會使人迷惑； 如同海王擁有珍寶，他所展現的佛法之道就是如此。 如同滅除罪惡而沒有痛苦，又如同天人在虛空中自由遨遊； 聽聞他柔和的聲音，三界都顯現出珍貴的祥瑞。 阿夷（仙人名）觀察天下，向迦夷（國王名）白王稟告； 看到有新生兒具有福德的相好，見到后歡喜前往。 他住在王宮門前，看到無數的民眾； 他問青衣人說：『善哉，國王在哪裡？』 『我想要上前覲見國王。』門吏見到這位仙人老者， 歡喜地進去稟告，國王下令讓他進來， 鋪設座位快速迎接他。阿夷聽聞後心中歡喜， 心中感到飢渴，詢問至尊聖者在哪裡， 年老體衰不常出現。國王告訴他讓他就坐， 問他為何親自前來？『我看到有異象變化所以前來。 聽說有新生兒是第一，身具三十二種相好； 想要見到普遍吉祥的意義，我因此而來。』 『善哉，我很高興你來，我剛剛進入寂靜的睡眠； 請稍等片刻等我醒來，你將見到他像滿月一樣美好。』
於是阿夷心中感到驚訝，用偈語回答國王說：
『從無量無數劫以來，精進修行積累功德； 覺悟已經很久遠了，怎麼還會睡眠呢？ 世世代代行佈施，憐憫救濟那些貧窮困厄的人； 所有的一切都毫不吝惜，怎麼還會睡眠呢？ 奉持清凈的戒律，守護佛法沒有絲毫違犯； 想要憐憫救濟一切眾生，怎麼還會睡眠呢？ 常常忍辱和藹，心中不懷恨意； 執持心念如同大地一般，怎麼還會睡眠呢？ 精進修行如同初升的月亮，眼前從不懈怠； 遊歷見到十方諸佛，怎麼還會睡眠呢？ 一心常常禪思，
【English Translation】 English version Hearing the Buddha's teachings is delightful, and the heavenly eye can observe the ten directions. His names are numerous, and his virtues are as lofty as a mountain; Like a tree that blossoms with soft flowers and bears fruit, his dwelling place is the most honored in the three realms. The land where he resides is as flat as the palm of a hand, and like the joy of heaven, it does not lead to confusion; Like a sea king possessing treasures, the Dharma path he reveals is just like that. Like the eradication of evil without suffering, and like a celestial being freely roaming in the void; Hearing his gentle voice, precious auspicious signs appear in the three realms. Ayi (name of an immortal) observed the world and reported to King Caji (name of a king); Seeing that a newborn had auspicious signs of merit, he was delighted and went to see him. He stayed at the palace gate and saw countless people; He asked a person in blue clothes, 'Good sir, where is the king?' 'I wish to go forward and pay respects to the king.' The gatekeeper saw this old immortal, And happily went in to report, and the king ordered him to come in, Preparing a seat and quickly welcoming him. Ayi was delighted upon hearing this, Feeling hungry and thirsty in his heart, he asked where the most honored sage was, As he was old and frail and did not appear often. The king told him to take a seat, And asked why he had come in person? 'I came because I saw unusual changes. I heard that a newborn is the first, possessing thirty-two auspicious signs; I wish to see the meaning of universal auspiciousness, and that is why I have come.' 'Good sir, I am pleased that you have come, I have just entered a state of peaceful sleep; Please wait a moment until I wake up, and you will see him as beautiful as the full moon.'
Then Ayi was surprised and replied to the king with a verse:
'From countless eons, I have diligently cultivated merit and virtue; Enlightenment has been for a long time, how can you still be sleeping? In every life, I have practiced giving, compassionately helping those in poverty and distress; I have not been stingy with anything, how can you still be sleeping? I have upheld pure precepts, protecting the Dharma without any violation; I wish to compassionately help all beings, how can you still be sleeping? I have always been patient and kind, with no hatred in my heart; My mind is as firm as the earth, how can you still be sleeping? My diligence is like the rising moon, never slacking in the present moment; I have traveled and seen Buddhas in the ten directions, how can you still be sleeping? My mind is always in meditation,
未曾有亂想； 意定如大山， 安得復睡眠？ 智慧無不達， 聖明逾日光； 無所不開解， 安得復睡眠？ 常奉四等心， 行慈悲喜捨； 如梵無放逸， 安得復睡眠？ 遵修四恩行， 惠施及仁愛； 利人復等利， 安得復睡眠？ 奉三十七品， 意止斷根力； 神足覺八道， 安得復睡眠？ 常行權方便， 隨時而開化； 往反度一切， 安得復睡眠？ 其心常寂然， 定意不放逸； 入此深三昧， 安得復睡眠？ 觀彼我本末， 睹見十方佛； 解之悉本無， 安得復睡眠？ 常行三脫門， 空無相諸愿； 有無無所著， 安得復睡眠？ 大慈無蓋哀， 法船游三界； 度脫諸生死， 安得復睡眠？ 道德如虛空， 為眾故自下； 緣是化三乘， 安得復睡眠？ 虛空尚可度， 海水知幾渧； 草木悉能計， 安得復睡眠？ 愿王聽我言， 子德無可喻； 慧過眾塵數， 安得復睡眠？ 降神于母胎， 所度不可量； 非小節所達， 安得復睡眠？』
「於是菩薩從寐覺起，大愛道白㲲裹抱來詣王所；王賜黃金白銀各一囊賜道人，道人不受。
「披㲲相太子，見三十二相：軀體金色，頂有肉髻，其發紺青，眉間白毛，項出日光，目𥇒紺色
【現代漢語翻譯】 現代漢語譯本 心中沒有過任何雜亂的念頭； 意念堅定如大山一般，怎麼還會需要睡眠呢？ 智慧通達一切，聖明勝過日光； 沒有什麼不能理解的，怎麼還會需要睡眠呢？ 常常奉行四種平等心，實行慈、悲、喜、舍； 像梵天一樣不放縱自己，怎麼還會需要睡眠呢？ 遵循並修行四種恩德，給予恩惠和仁愛； 利益他人如同利益自己，怎麼還會需要睡眠呢？ 奉行三十七道品（菩提道的三十七個組成部分），意念止息，斷除煩惱的根源； 擁有神通、滿足、覺悟和八正道，怎麼還會需要睡眠呢？ 常常運用權巧方便，隨時隨地進行教化； 來回往返度化一切眾生，怎麼還會需要睡眠呢？ 內心常常寂靜無為，意念堅定不放縱； 進入這種深層的禪定，怎麼還會需要睡眠呢？ 觀察自己和萬物的本源和終末，看到十方諸佛； 理解一切都本性空無，怎麼還會需要睡眠呢？ 常常修行三種解脫之門，空、無相、無愿； 對於有和無都不執著，怎麼還會需要睡眠呢？ 以無邊的慈悲憐憫眾生，駕著法船遊歷三界； 度脫一切眾生的生死輪迴，怎麼還會需要睡眠呢？ 道德如同虛空一樣廣大，爲了眾生而降低自己的身份； 因此教化三乘（聲聞乘、緣覺乘、菩薩乘）的眾生，怎麼還會需要睡眠呢？ 虛空尚且可以度量，海水可以知道有多少滴； 草木都可以計算清楚，怎麼還會需要睡眠呢？ 愿大王聽我說，太子的功德無可比喻； 智慧超越無數的微塵，怎麼還會需要睡眠呢？ 降生到母親的胎中，所度化的眾生不可限量； 不是小小的節操所能達到的，怎麼還會需要睡眠呢？』
『於是菩薩從睡夢中醒來，大愛道（Mahaprajapati，佛陀的姨母）用白色的布裹著他，抱來見國王；國王賜給道人黃金和白銀各一囊，道人沒有接受。
『打開布一看，太子有三十二種殊勝的相貌：身體是金色的，頭頂有肉髻（Ushnisha，佛陀頭頂的肉瘤，象徵智慧），頭髮是紺青色的，眉毛之間有白色的毫毛（Urna，佛陀眉間的白毫，象徵光明），脖子發出日光，眼睛是紺青色的。
【English Translation】 English version There has never been any chaotic thought; The mind is as firm as a great mountain, how could there be a need for sleep? Wisdom penetrates everything, sacred brightness surpasses the sunlight; There is nothing that is not understood, how could there be a need for sleep? Always upholding the four equal minds, practicing loving-kindness, compassion, joy, and equanimity; Like Brahma, without self-indulgence, how could there be a need for sleep? Following and cultivating the four kinds of gratitude, bestowing favor and benevolence; Benefiting others as much as benefiting oneself, how could there be a need for sleep? Upholding the thirty-seven factors of enlightenment (the thirty-seven components of the path to enlightenment), stopping the mind, cutting off the roots of affliction; Possessing supernatural powers, fulfillment, enlightenment, and the Eightfold Path, how could there be a need for sleep? Always employing skillful means, enlightening beings at all times and places; Going back and forth to liberate all beings, how could there be a need for sleep? The mind is always tranquil and still, the intention is firm and not indulgent; Entering this deep samadhi, how could there be a need for sleep? Observing the origin and end of oneself and all things, seeing the Buddhas of the ten directions; Understanding that everything is fundamentally empty, how could there be a need for sleep? Always practicing the three doors of liberation, emptiness, signlessness, and wishlessness; Not attached to existence or non-existence, how could there be a need for sleep? With boundless compassion and pity for all beings, sailing the Dharma boat through the three realms; Liberating all beings from the cycle of birth and death, how could there be a need for sleep? Virtue is as vast as the void, lowering oneself for the sake of all beings; Therefore, teaching the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), how could there be a need for sleep? The void can still be measured, the ocean can be known by how many drops it contains; Every blade of grass and tree can be counted, how could there be a need for sleep? May the king listen to my words, the prince's merits are beyond comparison; Wisdom surpasses countless dust particles, how could there be a need for sleep? Descended into the mother's womb, the beings liberated are immeasurable; Not attainable by small virtues, how could there be a need for sleep?'
'Then the Bodhisattva awoke from his sleep, and Mahaprajapati (the Buddha's aunt) wrapped him in white cloth and brought him to the king; the king gave the ascetic a bag each of gold and silver, but the ascetic did not accept them.'
'Unwrapping the cloth, the prince was seen to have thirty-two auspicious marks: his body was golden, he had a protuberance on the top of his head (Ushnisha, a fleshy protuberance on the crown of the Buddha's head, symbolizing wisdom), his hair was dark blue, there was a white hair between his eyebrows (Urna, a white curl of hair between the Buddha's eyebrows, symbolizing light), his neck emitted sunlight, and his eyes were dark blue.'
，上下俱眴，口四十齒，齒白齊平，方頰車廣，長舌七合，滿師子膺，身方正，修臂指長，足跟滿安平正，內外握網縵掌，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，胸有卍字。阿夷見此乃增嘆，流淚悲不能言。王及大愛道心懷惶懼，拜手而問曰：『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，其正為此。如我相法，曰王者生子，而有三十二大人相者，處國當爲轉輪聖王，自然七寶千子，主四天下治以正法。若舍國出家，為自然佛度脫眾生。傷我年已晚暮當就後世，不睹佛興、不聞其經，故自悲耳。』
「王深知其能相，為起宮室作三時殿，各自異處；涼時居秋殿，暑時居涼殿，寒雪時居溫殿；選五百伎女，擇取端正，不肥不瘦不長不短，不白不黑，才能巧妙各兼數伎，皆以白珠名寶瓔珞其身，百人一番迭代宿衛其殿前；列種甘果樹間浴池，池中奇華異類之鳥，數千百種，嚴飾光明，趣悅太子，意欲不令學道；宮墻牢固，門開閉聲聞四十里。」
佛告比丘：「菩薩生已，大神妙天告諸凈居：『菩薩大士，無數億載積功累德，凈其道場，佈施博聞，禁戒清徹，勤修正行，大慈大哀，以是悅護一切眾生，使立大安。』
「菩薩
【現代漢語翻譯】 現代漢語譯本：他的眼睛上下轉動，口中有四十顆牙齒，牙齒潔白整齊，臉頰方正寬闊，舌頭長而柔軟，胸膛飽滿如獅子，身體端正，手臂修長，手指細長，腳跟飽滿平正，手掌內外有網狀紋路，手足有千輻輪紋，陰部隱藏，小腿如鹿，鎖骨如鉤，毛髮右旋，每個毛孔只生一根毛，面板細嫩柔軟不沾塵水，胸前有卍字。阿夷看到這些，更加感嘆，流淚悲傷不能說話。國王和大愛道心中惶恐，合掌跪拜問道：『有不祥之兆嗎？請告知其中含義。』阿夷舉手回答說：『吉祥無不利。敢於祝賀大王，得生此神人！昨晚天地大動，正是為此。按照我的相法，說王者生子，如果有三十二種大人相，治理國家應當成為轉輪聖王，自然擁有七寶和千子，統治四天下，以正法治理。如果捨棄國家出家，將成為自然佛，度脫眾生。我傷心的是自己年事已高，將要去世，不能看到佛陀興起、不能聽到佛經，所以才如此悲傷。』 國王深知阿夷善於相術，便為太子建造宮室，設立三時殿，各自在不同的地方；涼爽時居住在秋殿，炎熱時居住在涼殿，寒冷下雪時居住在溫殿；挑選五百名歌舞伎女，選擇容貌端正，不胖不瘦，不高不矮，不白不黑，才能巧妙，兼具多種技藝的，都用白珠和名貴珠寶裝飾她們的身體，一百人輪流在殿前守衛；種植各種甘甜的果樹，設定浴池，池中有各種奇花異鳥，數千百種，裝飾得光明耀眼，以此取悅太子，想要不讓他學習佛道；宮墻堅固，大門開關的聲音能傳到四十里外。 佛陀告訴比丘們：『菩薩出生后，大神妙天的天神告訴諸凈居天：『菩薩大士，無數億劫積累功德，凈化道場，廣行佈施，博聞強記，持戒清凈，勤修善行，大慈大悲，因此喜悅護佑一切眾生，使他們安立於大安之中。』 菩薩
【English Translation】 English version: His eyes moved up and down, he had forty teeth in his mouth, his teeth were white and even, his cheeks were square and broad, his tongue was long and soft, his chest was full like a lion's, his body was upright, his arms were long and slender, his fingers were thin and long, his heels were full and flat, the palms of his hands had net-like patterns inside and out, his hands and feet had thousand-spoked wheel patterns, his genitals were hidden, his calves were like a deer's, his collarbones were like hooks, his hair curled to the right, each pore grew only one hair, his skin was delicate and soft, not stained by dust or water, and he had a swastika on his chest. A Yi, seeing this, was even more amazed, and wept with sorrow, unable to speak. The king and Mahaprajapati were filled with fear and trembling, and bowed with their hands together, asking: 'Is there an inauspicious sign? Please tell us its meaning.' A Yi raised his hand and replied: 'It is auspicious and without any ill omen. I dare to congratulate the great king, for a divine person has been born! Last night, the heavens and earth shook greatly, and it was precisely for this reason. According to my physiognomy, it is said that when a king has a son, if he has the thirty-two marks of a great man, he should become a Chakravartin king, naturally possessing the seven treasures and a thousand sons, ruling the four continents with the righteous Dharma. If he abandons his kingdom to become a monk, he will become a natural Buddha, liberating all sentient beings. What grieves me is that I am already old and will soon pass away, unable to witness the rise of the Buddha or hear the sutras, and that is why I am so sorrowful.' The king, knowing that A Yi was skilled in physiognomy, built palaces for the prince, establishing three seasonal halls, each in a different location; he resided in the autumn hall when it was cool, in the cool hall when it was hot, and in the warm hall when it was cold and snowy; he selected five hundred singing and dancing girls, choosing those who were fair in appearance, neither fat nor thin, neither tall nor short, neither white nor black, skilled in various arts, and adorned them with white pearls and precious jewels, with a hundred of them taking turns guarding the palace; he planted various sweet fruit trees, set up bathing pools, and in the pools were various exotic flowers and birds, thousands of different kinds, decorated with bright light, to please the prince, intending to prevent him from learning the path of the Buddha; the palace walls were strong, and the sound of the doors opening and closing could be heard forty miles away. The Buddha told the monks: 'After the Bodhisattva was born, the great and wondrous gods of the Pure Abodes told the gods of the Pure Abodes: 'The Bodhisattva Mahasattva, for countless eons, has accumulated merit and virtue, purified his practice place, practiced generosity extensively, had vast learning, kept the precepts purely, diligently cultivated good conduct, had great compassion and pity, and therefore joyfully protects all sentient beings, enabling them to establish themselves in great peace.' The Bodhisattva
精進堅強無傾，被大弘誓，於過去佛殖大德本，相有百福莊嚴聖體，所作安和與眾超異；心意清明所御無垢，以此凈行立成大慧無極法幢，諸有俗力自然為伏；三千大導天人奉事，建立大祠所導無礙，惟重道德斷生死原，興顯大乘。
「適生墮地在於王家，緣是眾生被蒙弘猷，覺未覺者，宜往稽首嗟嘆功德奉事供養。為余天人不解法者，貢高自大不識至真，顯示大道無極至業，若干菩薩威聖超絕咸來供養；以聞見此，增益國王土地功勛，睹說生時聖慧魏魏，觀其真諦莫不發意，往到彼還，所度無極。」於是頌曰：
「生時德如海， 大神妙說是； 無數劫難聞， 往奉仁中尊。 凈天具百千， 明珠莊嚴身； 悉備威儀往， 自投歸至尊。 諸天長夜護， 住眾德凈門； 莊嚴寶瓔珞， 色好如月滿。 光光不逮聖， 聞不及一步； 無敢越三界， 三界無能當。 身演清凈光， 言和無能違； 識深修善業， 天人莫能逾。 過名香眾勛， 恭敬而奉養； 未曾見太子， 承事天中天。 阿夷便白王， 相師欲求見； 威儀德神聖， 王聞第一喜。 門吏啟王入， 人尊以聽之； 手執華歡喜， 神入聖屋宅。 其王以見入， 即起叉十指； 紫金寶腳床， 請仁坐此榻
【現代漢語翻譯】 現代漢語譯本 他精進堅強，毫不動搖，身負宏大的誓願，在過去諸佛那裡種下深厚的德本，相貌具有百福莊嚴的聖體，所作所為安詳平和，超越眾人；心意清明，所駕馭的沒有污垢，以此清凈的行為建立起無極智慧的法幢，一切世俗的力量自然被其降伏；三千大千世界的導師，天人都侍奉他，建立宏大的道場，所引導的沒有障礙，唯獨重視道德，斷絕生死之根源，弘揚顯赫的大乘佛法。 『他適時降生在王家，因為這個緣故，眾生被蒙受宏大的恩澤，覺悟或未覺悟的人，都應該前往頂禮，讚歎他的功德，侍奉供養。對於那些不瞭解佛法的天人，他們貢高自大，不認識至高真理，他將顯示無極的大道，若干威德聖潔超絕的菩薩都前來供養；通過聽聞和見到這些，可以增益國王的土地和功勛，看到他出生時聖慧巍巍，觀察他的真諦，沒有不發心的，前往他那裡，所度化的眾生無量無邊。』於是，以偈頌說道： 『出生時功德如大海，大神妙地宣說；無數劫難得聽聞，前往侍奉仁中之尊。 清凈的天人帶著百千，明珠莊嚴身體；全都具備威儀前往，親自投歸至尊。 諸天長夜守護，住在眾德清凈之門；莊嚴的寶瓔珞，顏色美好如滿月。 光芒無法企及聖者，聽聞也趕不上一步；沒有人敢超越三界，三界之中沒有能與之匹敵的。 身體散發清凈的光芒，言語平和無人敢違抗；智慧深邃，修習善業，天人都無法超越。 超越名香和眾多功勛，恭敬地奉養；未曾見過太子，侍奉天中之天。 阿夷便稟告國王，相師想要覲見；威儀德行神聖，國王聽聞后非常歡喜。 門吏稟告國王，人中之尊允許他進入；手執鮮花歡喜，神情進入聖者的屋宅。 國王見到他進來，立即起身合掌；用紫金寶腳床，請仁者坐在這上面。'
【English Translation】 English version He is diligent and strong, unyielding, bearing great vows, having planted deep roots of virtue with past Buddhas, possessing a holy body adorned with a hundred blessings, his actions peaceful and harmonious, surpassing all others; his mind is clear, what he controls is without defilement, with this pure conduct he establishes a banner of boundless wisdom, all worldly powers are naturally subdued by him; the guide of the three thousand great worlds, gods and humans serve him, establishing great shrines, his guidance is without hindrance, he values morality, cuts off the root of birth and death, and promotes the magnificent Mahayana Dharma. 'He was born at the right time into a royal family, because of this, sentient beings are blessed with great grace, those who are awakened and those who are not, should all go to bow down, praise his merits, and serve and make offerings. For those gods who do not understand the Dharma, they are arrogant and do not recognize the supreme truth, he will reveal the boundless great path, several bodhisattvas of majestic and holy transcendence all come to make offerings; by hearing and seeing these, the king's land and merits can be increased, seeing his holy wisdom at birth, observing his true essence, none do not aspire, going to him, the sentient beings he saves are immeasurable.' Then, he spoke in verse: 'His merits at birth are like the sea, the great and wondrously spoken; difficult to hear in countless kalpas, go to serve the most honored among the benevolent. Pure gods with hundreds of thousands, their bodies adorned with pearls; all with dignified manners go, personally returning to the most honored. The gods protect through the long night, dwelling in the pure gate of many virtues; adorned with precious necklaces, their colors as beautiful as the full moon. Their light cannot reach the sage, hearing cannot catch up to one step; no one dares to surpass the three realms, in the three realms there is no one who can match him. His body emits pure light, his words are peaceful and no one dares to disobey; his wisdom is profound, he cultivates good deeds, gods and humans cannot surpass him. Surpassing famous incense and many merits, respectfully making offerings; never having seen the prince, serving the heaven of heavens. Ayi then reported to the king, that the physiognomist wishes to see him; his dignified conduct is holy, the king was very pleased to hear this. The gatekeeper reported to the king, the most honored among men allowed him to enter; holding flowers with joy, his spirit entered the sage's dwelling. The king saw him enter, immediately rose and clasped his hands; with a purple gold precious footstool, invited the benevolent one to sit on it.'
。 即坐四見達， 王問所以來； 生子身德具， 行真故來見。 聖明相好備， 不知所歸趣； 是故煩床坐， 唯示嚴相好。 此眾圍繞來， 家樂上太子； 奉敬天示之， 出門嘆未有。 見妙勝導師， 紫金覺聖威； 即起睹顏貌， 稽首離垢光。 盡壽見歡喜， 威德無見頂； 白毛天中跱， 成佛降眾魔。 嗟嘆至真德， 消除眾塵勞； 寶師子來現， 當刈生死垢。 三世三垢熾， 從相起毒垢； 法雨療三千， 甘露滅塵勞。 慈燈見哀勛， 梵音聲柔軟； 教告三千界， 口宣大法響。 壞外學邪逕， 眾罪所見縛； 因緣不聞空， 法勇化小節。 滅癡大火煙， 凈眾大聖教； 見世智慧明， 滅眾闇冥識。 天人獲善利， 及見凈真正； 空蓋興天路， 人寶無所諍。 迦維天雨華， 奉禮右繞之； 嘆佛嘆國土， 升虛空還天。」
普曜經卷第三
入天祠品第六
佛告比丘：「菩薩適生，當爾之時，君子梵志長者二萬婦生，二親歡悅，皆奉菩薩給使左右。
「爾時白凈王，供給菩薩二萬婇女走使所當；諸家親族二萬婇女，貢上菩薩，大臣百官復有婇女二萬，奉上菩薩；尊豪諸釋咸共集會，來至王所，前啟白言：『王當知之
【現代漢語翻譯】 現代漢語譯本 隨即坐下，四位大臣立刻前來覲見，國王詢問他們前來的原因； 他們回答說：『太子誕生，身具美德，我們爲了見證他的真實而來。』 『聖明的太子相貌美好，我們不知他將歸向何處；』 『因此我們煩勞地坐在這裡，只是爲了展示他莊嚴美好的相貌。』 『這群人圍繞著前來，他們是喜愛太子的上層人士；』 『他們奉天意敬奉太子，出門時感嘆從未見過如此景象。』 見到這位殊勝的導師，他身放紫金色的覺悟聖光； 他們立刻起身瞻仰他的容貌，頂禮膜拜這無垢的光芒。 他們盡其一生都歡喜見到他，他的威德高不可攀； 他眉間白毫在天空中閃耀，他將成佛並降伏眾魔。 他們讚歎他至真的德行，能消除眾生的塵勞； 寶貴的獅子座顯現，他將斬斷生死的污垢。 三世的貪嗔癡三垢熾盛，從外相生起毒垢； 佛法甘露能療愈三千世界，甘露能滅除塵勞。 慈悲的明燈展現哀憫的功勛，梵音柔和動聽； 教化三千世界，口中宣說大法之音。 破除外道的邪徑，眾生被罪業所束縛； 因為因緣不聽聞空性，佛法的勇猛能化解小節。 熄滅愚癡的大火煙，凈化眾生，弘揚大聖的教誨； 見到世間的智慧光明，滅除眾生的黑暗無明。 天人和眾生獲得善利，並見到清凈的真理； 空性的覆蓋開闢了通往天界的道路，人間的珍寶不再有紛爭。 迦毗羅衛城天降鮮花，人們恭敬地右繞佛陀； 讚歎佛陀，讚歎他的國土，然後升入虛空返回天界。
《普曜經》卷第三
入天祠品第六
佛陀告訴比丘們：『菩薩剛出生時，當時有兩萬位君子、婆羅門和長者的妻子也生下孩子，他們的父母都非常高興，都奉獻菩薩作為侍從。』
『當時，凈飯王（Suddhodana）供給菩薩兩萬名宮女作為使喚；各家親族也獻上兩萬名宮女給菩薩，大臣百官又獻上兩萬名宮女給菩薩；尊貴的釋迦族人（Sakya）都一同前來拜見國王，上前稟告說：『大王應當知曉』
【English Translation】 English version Immediately they sat down, and the four ministers came to see him; the king asked why they had come; They replied, 'The prince is born, possessing virtue, and we have come to witness his truth.' 'The wise prince has a beautiful appearance, and we do not know where he will go;' 'Therefore, we have troubled ourselves to sit here, just to show his solemn and beautiful appearance.' 'This crowd has come around, they are the upper class who love the prince;' 'They offer the prince as a tribute to heaven, and when they go out, they sigh that they have never seen such a sight.' Seeing this extraordinary guide, he emits a purple-gold light of enlightenment; They immediately rise to look at his face, bowing to this immaculate light. They are happy to see him throughout their lives, his virtue is unattainable; The white hair between his eyebrows shines in the sky, he will become a Buddha and subdue all demons. They praise his true virtue, which can eliminate the suffering of all beings; The precious lion seat appears, he will cut off the defilement of birth and death. The three defilements of greed, hatred, and delusion are rampant in the three worlds, and poisonous defilements arise from external appearances; The Dharma rain can heal the three thousand worlds, and the nectar can extinguish the dust and toil. The compassionate lamp shows the merits of compassion, and the Brahma sound is soft and pleasant; Teaching the three thousand worlds, proclaiming the sound of the great Dharma from his mouth. Destroying the evil paths of external teachings, sentient beings are bound by sins; Because of conditions, they do not hear of emptiness, the courage of the Dharma can resolve small matters. Extinguishing the great fire of ignorance, purifying sentient beings, and promoting the teachings of the great sage; Seeing the light of wisdom in the world, extinguishing the darkness of ignorance in all beings. Gods and humans obtain good benefits, and see the pure truth; The cover of emptiness opens the way to the heavens, and there is no more contention for the treasures of the human world. Flowers rain down in Kapilavastu, and people respectfully circumambulate the Buddha to the right; Praising the Buddha, praising his land, and then ascending into the void to return to the heavens.
The Universal Radiance Sutra, Volume 3
Chapter 6: Entering the Heavenly Shrine
The Buddha told the monks: 'When the Bodhisattva was born, at that time, the wives of 20,000 gentlemen, Brahmins, and elders also gave birth to children, and their parents were very happy, and they all offered the Bodhisattva as attendants.'
'At that time, King Suddhodana provided the Bodhisattva with 20,000 palace women as servants; the relatives of each family also offered 20,000 palace women to the Bodhisattva, and the ministers and officials also offered 20,000 palace women to the Bodhisattva; the noble Sakyas all came to see the king, and went forward to report: 'Your Majesty should know'
，宜將太子至於天祠。』王然可之。皆敕城內掃除衢路，四徼諸道諸曲里巷，莫有不凈不吉之事，瓦石溝坑不凈之地；病疾盲聾勿有惡聲，散華燒香選吉祥音，懸幡繒蓋，莊嚴門戶。王還入後宮，以告大愛道，擁護太子將詣天祠。太子在座即時微笑，面目喜悅，頒宣此言：『吾身和安，何緣相將欲詣天祠？』太子沐浴，重加大笑，即說偈言：
「『初生動三千， 釋梵須倫神； 日月息天王， 來稽頭面禮。 何有天過是， 將吾到其所； 超天天中天， 天無比況勝。 隨俗來現此， 現瑞人歡喜； 若干種奉養， 過聖天中天。』」
佛告比丘：「於時嚴飾諸吉祥業長者梵志，諸郡縣邑尊者居士，妻息侍從大臣散王，門吏令吏親族知識，散華燒香，乘象馬車國王侍臣，俱將太子往入天祠。適入天祠，因住祠上，諸天形像無有想念，日月諸天、息意天王、釋梵四王，各捨本位尋時來下，五體投地禮菩薩足；諸天人民百千之眾，嘿然嘆吒稱揚洪音，嘆未曾有，歡喜踴躍；天地大動天雨眾華，百千伎樂不鼓自鳴，諸天形像現其本身，禮菩薩足則在前住，於是頌曰：
「『須彌比芥子， 過天龍王變； 日月禮螢耶？ 慧德豈禮敬？ 三千界自歸， 芥子比須彌； 牛跡比大海， 上尊喻日月
【現代漢語翻譯】 現代漢語譯本：『應該把太子帶到天祠去。』國王同意了。於是命令城內清掃道路，四面城郊的道路和所有曲折的巷子里，都不能有不乾淨不吉祥的事情，瓦礫石頭、溝渠坑洼等不乾淨的地方都要清理乾淨；有疾病、盲聾的人不能發出不好的聲音，要散花燒香，選擇吉祥的音樂，懸掛幡旗和絲綢傘蓋，裝飾門戶。國王回到後宮，把這件事告訴了大愛道（Mahapajapati，佛陀的姨母），讓她護送太子前往天祠。太子坐在座位上，立刻微笑，面容喜悅，宣說了這樣的話：『我的身體安好，為什麼要帶我到天祠去呢？』太子沐浴后，再次大笑，隨即說了偈語： 『初生時震動三千世界，釋（Indra，帝釋天）梵（Brahma，大梵天）和須倫神（Suras，天神）都來祝賀；日月天王（Sun and Moon Gods）停止執行，前來叩頭禮拜。哪裡有比這更高的天，要帶我到那裡去呢？我超越了天上的天，天界沒有可以比擬的。我隨順世俗來到這裡，顯現祥瑞讓人歡喜；接受各種供養，勝過聖者天中之天。』 佛陀告訴比丘們：『當時，裝飾各種吉祥事宜的長者、婆羅門，各郡縣的尊者、居士，他們的妻子兒女、侍從大臣、散王，門吏、令吏、親族和朋友，都散花燒香，乘坐象車馬車，國王和侍臣，一起護送太子前往天祠。剛進入天祠，太子就站在祠堂之上，那些天神的形象都失去了光彩，日月諸天、息意天王、釋梵四王，都捨棄了原來的位置，立刻下來，五體投地禮拜菩薩的腳；諸天和人民成百上千的人，都默默地讚歎，稱揚洪亮的聲音，讚歎從未有過的事情，歡喜雀躍；天地大震動，天上落下各種鮮花，成百上千的樂器不敲自鳴，天神的形象顯現出他們本來的樣子，禮拜菩薩的腳，然後站在前面，於是他們頌道：』 『須彌山（Mount Meru，佛教中的聖山）比作芥子，超越了天龍王的變化；日月難道要禮拜螢火蟲嗎？有智慧和德行的人難道會禮敬嗎？三千世界都自己歸順，芥子比作須彌山；牛蹄印比作大海，至尊者比作日月。』
【English Translation】 English version: 'It is proper to take the Crown Prince to the heavenly shrine.' The king agreed. He then ordered that the roads within the city be swept clean, and that all roads in the four suburbs and all winding lanes be free from unclean and inauspicious things. Rubble, stones, ditches, and unclean places were to be cleared; those with diseases, blindness, or deafness were not to make unpleasant sounds. Flowers were to be scattered, incense burned, auspicious music chosen, banners and silken canopies hung, and doorways decorated. The king returned to the inner palace and told Mahapajapati (Buddha's aunt) about this, asking her to escort the Crown Prince to the heavenly shrine. The Crown Prince, sitting on his seat, immediately smiled, his face joyful, and declared: 'My body is at peace, why would you take me to the heavenly shrine?' After bathing, the Crown Prince laughed again and spoke this verse: 'At birth, I shook the three thousand worlds, Indra (the king of gods), Brahma (the creator god), and the Suras (gods) came to celebrate; the Sun and Moon Gods ceased their movements and came to bow in reverence. Where is there a heaven higher than this, that you would take me there? I surpass the heavens of heavens, there is no comparison in the heavens. I come here following the customs of the world, showing auspicious signs to bring joy; I receive various offerings, surpassing the holy one among the heavens.' The Buddha told the monks: 'At that time, elders, Brahmins, respected householders from various counties and towns, their wives and children, attendant ministers, scattered kings, gatekeepers, officials, relatives, and friends, all adorned with auspicious things, scattered flowers, burned incense, rode on elephant-drawn carriages and horse-drawn carriages, and the king and his ministers together escorted the Crown Prince to the heavenly shrine. As soon as they entered the shrine, the Crown Prince stood above the shrine, and the images of the gods lost their luster. The Sun and Moon Gods, the gods of the realm of desire, Indra, and the Four Heavenly Kings all abandoned their original positions and immediately descended, prostrating themselves at the feet of the Bodhisattva; hundreds and thousands of gods and people silently praised, extolling the great sound, marveling at what had never been seen before, rejoicing and leaping for joy; the earth and sky shook greatly, various flowers rained down from the sky, hundreds and thousands of musical instruments played without being struck, the images of the gods revealed their true forms, bowed at the feet of the Bodhisattva, and then stood before him. Then they chanted this verse:' 'Mount Meru (the sacred mountain in Buddhism) is like a mustard seed, surpassing the transformations of the dragon kings of the heavens; would the sun and moon bow to fireflies? Would those with wisdom and virtue pay homage? The three thousand worlds naturally submit, a mustard seed is like Mount Meru; a cow's footprint is like the great ocean, the most honored one is like the sun and moon.'
。 若能禮其尊， 功德不可計； 各各得安隱， 德豐無限量。』
「菩薩入天祠時，三萬二千天子，見顯威德，皆發無上正真道意；以是之故，將菩薩行入于天祠。◎時有梵志名曰火炎，於是其父與五百眷屬圍繞，執七寶蓋貢白凈王，口說此言：『以供太子。』王即受之，召五百釋子，五百瓔珞手腳頭耳，臂著瓔珞，沸宿即時來詣王所而謂王言：『宜令太子沐浴澡洗，乃著瓔珞而供養之。』王報之曰：『我為太子亦作瓔珞。太子著之，七十七日吾乃應義。』過此夜已，其日月初有一遊觀，名離垢凈，菩薩出觀，其大愛道抱將來出，八萬婇女來迎菩薩，稽首為禮。諸釋一萬人奉迎菩薩，五千梵志亦復奉迎，其諸釋種作眾瓔珞奉菩薩者，令菩薩著。適被在身，即時闇冥，菩薩威光令無有耀，猶如墨聚在紫金邊。有一長者名曰離垢，服上好妙英住菩薩前。時白凈王及諸釋種以偈贊曰：
「『嚴三千世界， 遍佈清凈寶； 皆為紫磨金， 不及此光明。 雖有紫磨金， 不如一毛光； 明耀消諸光， 在聖邊如墨。 以道德莊嚴， 瓔珞奄無耀； 日月明珠光， 釋梵明不及。 宿相好嚴身， 寶英安能勝？ 莊嚴莫如佛， 蔽嚴不及度。 道嚴凈安明， 適生嚴種姓； 演光眾歡喜， 長
【現代漢語翻譯】 若能禮敬他的尊貴，所獲功德不可計數； 每個人都能得到安穩，德行豐厚沒有窮盡。
當菩薩進入天祠時，三萬二千天子，見到他顯現的威德，都發起了無上正真道的心意；因此，菩薩才得以進入天祠。當時有一位名叫火炎的婆羅門（梵志，指古印度祭司），他的父親和五百眷屬圍繞著他，拿著七寶蓋進貢給凈飯王（白凈王，Suddhodana），口中說道：『以此供奉太子。』國王接受了，召集了五百釋迦族人（釋子，Sakya），他們手腳頭耳都佩戴著瓔珞，沸宿（可能是人名）立刻來到國王那裡，對國王說：『應該讓太子沐浴洗漱，然後佩戴瓔珞來供養他。』國王回答說：『我也為太子製作了瓔珞。太子佩戴之後，七十七天我才應允。』過了這夜，到了月初，有一個遊觀，名叫離垢凈，菩薩出觀，他的姨母大愛道（Mahaprajapati）抱著他出來，八萬婇女前來迎接菩薩，稽首行禮。一萬釋迦族人奉迎菩薩，五千婆羅門也來奉迎，那些釋迦族人制作了許多瓔珞奉獻給菩薩，讓菩薩佩戴。剛一戴上，立刻變得黯淡無光，菩薩的威光使得瓔珞毫無光彩，就像墨團在紫金旁邊一樣。有一位長者名叫離垢，穿著上好的妙衣站在菩薩面前。當時，凈飯王和釋迦族人以偈頌讚嘆道：
『用三千世界（三千大千世界，a vast cosmic system）的清凈寶物來莊嚴， 即使都是紫磨金（一種純凈的金色），也比不上菩薩的光明。 即使有紫磨金，也比不上一根毫毛的光芒； 光明照耀，消滅一切光芒，在聖者身邊如同墨色。 以道德來莊嚴，瓔珞也黯然失色； 日月和明珠的光芒，都比不上釋天（釋提桓因，Sakra）和梵天（梵天王，Brahma）的光明。 宿世的相好莊嚴自身，寶貴的瓔珞怎能勝過？ 莊嚴沒有比得上佛的，任何裝飾都比不上他的功德。 道行莊嚴，清凈安寧光明，出生就具有高貴的種姓； 散發光明，眾人歡喜，增長
【English Translation】 If one can pay homage to his尊貴, the merits gained are immeasurable; Each one can attain peace and security, with abundant virtue that knows no end.』
When the Bodhisattva entered the heavenly shrine, thirty-two thousand devas (天子, heavenly beings) saw his majestic virtue and all developed the intention for the unsurpassed, true and right path; it was for this reason that the Bodhisattva was allowed to enter the heavenly shrine. At that time, there was a Brahmin (梵志, a member of the priestly class in ancient India) named Fire Flame, whose father and five hundred family members surrounded him, holding seven jeweled canopies to offer to King Suddhodana (白凈王, the father of Siddhartha Gautama), saying, 『We offer this to the prince.』 The king accepted it and summoned five hundred Sakyas (釋子, members of the Sakya clan), who had necklaces on their hands, feet, heads, and ears. Then, Bhisuka (沸宿, possibly a name) immediately came to the king and said, 『It is proper to have the prince bathe and wash, and then wear the necklaces for offering.』 The king replied, 『I will also make necklaces for the prince. After the prince wears them, I will agree after seventy-seven days.』 After that night, on the first day of the month, there was a viewing named Immaculate Purity. The Bodhisattva came out of the viewing, and his aunt Mahaprajapati (大愛道, the stepmother and aunt of the Buddha) carried him out. Eighty thousand palace women came to greet the Bodhisattva, bowing in reverence. Ten thousand Sakyas came to welcome the Bodhisattva, and five thousand Brahmins also came to welcome him. The Sakyas made many necklaces to offer to the Bodhisattva, and had the Bodhisattva wear them. As soon as they were put on, they immediately became dim, and the Bodhisattva』s majestic light made them lose their luster, like a lump of ink next to purple gold. There was an elder named Immaculate, wearing fine and exquisite clothes, standing before the Bodhisattva. At that time, King Suddhodana and the Sakyas praised him with verses:
『Adorned with the pure treasures of three thousand worlds (三千大千世界, a vast cosmic system), Even if all were made of purple gold (紫磨金, a pure form of gold), it would not compare to this light. Even if there were purple gold, it would not compare to the light of a single hair; The light shines, extinguishing all other lights, appearing like ink beside the holy one. Adorned with virtue and morality, the necklaces lose their brilliance; The light of the sun, moon, and pearls cannot compare to the light of Sakra (釋提桓因, the king of the devas) and Brahma (梵天王, the creator god). The auspicious marks of past lives adorn his body, how can precious necklaces surpass them? No adornment can compare to the Buddha; no decoration can match his merit. The path is adorned with purity, peace, and light, born with a noble lineage; Emitting light, all rejoice, increasing
蓋其種族。』」
普曜經現書品第七
佛告比丘：「爾時太子厥年七歲，興顯無數百千吉祥，一萬童子、一萬女子，一萬車乘載若干種饌、具足眾寶，至迦夷國置四徼里，諸街曲頭作眾伎樂；在諸樹間，莊嚴棚閣軒牕門牖，其諸婇女文飾瓔珞，而處其上散華燒香；八千婇女凈治道路，奉迎菩薩。諸天龍神及揵沓和，在虛空中各各異形，散華燒香垂珠幡彩，一切眾釋前後導從白凈王俱，行迎菩薩。菩薩乘羊車將詣書師，適入書堂欲見其師，師名選友，時見威神光曜，不能堪任，即僻墮地。兜術天上有一天子名曰清凈，即前牽手令從地起，置於座上，在大眾前，說此偈言：
「『現世釋中生， 在俗學伎術； 計挍及書䟽， 無數劫已了。 救眾生故現， 博學示入師； 度無數童子， 惠眾入甘露。 度世解四諦， 了報應因緣； 有成必滅盡， 況今此書堂。 於三世最明， 天人第一尊； 書堂化若干， 無數劫學斯。 眾生心多念， 真聖專知本； 是色其無念， 立或化貪形。』
「爾時菩薩與諸釋童俱住，菩薩手執金筆栴檀書隸，眾寶明珠成其書狀，侍者送之。問師選友：『今師何書而相教乎？』其師答曰：『以梵佉留而相教耳，無他異書。』菩薩答曰：『其異書者有六十四，
【現代漢語翻譯】 現代漢語譯本 『關於他們的種族。』
《普曜經·現書品》第七
佛陀告訴比丘們：『那時，太子七歲，顯現出無數百千的吉祥徵兆。一萬名童子、一萬名女子，以及一萬輛載滿各種食物和珍寶的車乘，來到迦夷國，在四處邊界設定，在各街巷口演奏各種樂曲。樹木之間裝飾著棚閣、軒窗和門牖，那些美麗的女子佩戴著瓔珞，在上面散花焚香。八千名女子清掃道路，迎接菩薩。諸天、龍神和乾闥婆（Gandharva，天上的樂神）在虛空中呈現各種不同的形態，散花焚香，垂掛珠幡綵帶。一切釋迦族人前後簇擁著凈飯王（Suddhodana），一同迎接菩薩。菩薩乘坐羊車前往書師那裡。剛進入書堂，想要拜見老師，老師名叫選友。當時，選友看到菩薩威神的光芒，無法承受，立刻昏倒在地。兜率天（Tusita）上有一位天子名叫清凈，他立刻上前扶起選友，讓他從地上站起來，安置在座位上，在大眾面前，說了這首偈語：
『在現世釋迦族中誕生，在俗世學習技藝； 計算和書寫，無數劫以來早已精通。 爲了救度眾生而示現，博學多才卻示現拜師； 度化無數童子，給予他們甘露般的智慧。 度化世人，解說四諦（catvari-arya-satyani，佛教基本教義），明瞭報應因緣； 有成必有滅盡，何況這書堂。 對於三世（過去、現在、未來）最為明瞭，是天人中最尊貴的； 書堂教化了無數人，無數劫以來都在學習這些。 眾生的心念繁多，真正的聖者專一于根本； 這色身本無念，立身或化解貪慾。』
當時，菩薩與釋迦族的童子們一同居住。菩薩手持金筆和栴檀木書板，用眾寶和明珠寫成文字，侍者將它們送上。菩薩問老師選友：『老師現在教的是什麼書呢？』老師回答說：『我教的是梵文和佉留文（Kharosthi），沒有其他的書。』菩薩回答說：『不同的書有六十四種，』
【English Translation】 English version 'Concerning their lineage.'
The Seventh Chapter on Manifesting Writing from the Sutra of Universal Radiance
The Buddha told the monks, 'At that time, the prince was seven years old, and countless hundreds of thousands of auspicious signs manifested. Ten thousand boys, ten thousand girls, and ten thousand chariots carrying various foods and treasures arrived in the country of Kapi, setting up boundaries in four directions, and playing various musical instruments at the street corners. Among the trees, pavilions, balconies, windows, and doors were decorated. The beautiful women adorned with necklaces scattered flowers and burned incense on them. Eight thousand women cleaned the roads to welcome the Bodhisattva. Devas, dragons, and Gandharvas (celestial musicians) appeared in various forms in the sky, scattering flowers, burning incense, and hanging pearl banners and colorful streamers. All the Sakyas, led by King Suddhodana, went to welcome the Bodhisattva. The Bodhisattva rode in a goat-drawn carriage to the writing master. As he entered the writing hall, wanting to see his teacher, whose name was Selected Friend, the teacher saw the Bodhisattva's majestic light and could not bear it, immediately falling to the ground. A deva named Pure from the Tusita Heaven immediately stepped forward, took his hand, helped him up from the ground, placed him on a seat, and in front of the assembly, spoke this verse:
'Born among the Sakyas in this world, learning skills in the secular world; Calculation and writing, he has already mastered them for countless kalpas. Appearing to save sentient beings, he is learned but shows himself as a student; Guiding countless children, bestowing upon them the nectar of wisdom. Liberating the world, explaining the Four Noble Truths (catvari-arya-satyani), understanding the causes and conditions of karmic retribution; What is formed must perish, let alone this writing hall. He is the most enlightened about the three times (past, present, future), the most honored among devas and humans; The writing hall has educated countless people, learning these for countless kalpas. Sentient beings have many thoughts, the true sage is focused on the root; This physical form is without thought, standing or transforming greed.'
At that time, the Bodhisattva lived with the Sakya children. The Bodhisattva held a golden pen and sandalwood writing board, using various treasures and pearls to form the letters, which the attendants presented. The Bodhisattva asked the teacher, Selected Friend, 'What books does the teacher teach now?' The teacher replied, 'I teach Sanskrit and Kharosthi, there are no other books.' The Bodhisattva replied, 'There are sixty-four different kinds of books,'
今師何書正有二種。』師問：『其六十四書皆何所名？』太子答曰：
「『《梵書》(一) 《佉留書》(二) 《佛迦羅書》(三) 《安佉書》(四) 《曼佉書》(五) 《安求書》(六) 《大秦書》(七) 《護眾書》(八) 《取書》(九) 《半書》(十)《久與書》(十一) 《疾堅書》(十二) 《陀比羅書》(十三) 《夷狄塞書》(十四) 《施與書》(十五) 《康居書》(十六) 《最上書》(十七) 《陀羅書》(十八) 《佉沙書》(十九) 《秦書》(二十) 《匈奴書》(二十一) 《中間字書》(二十二) 《維耆多書》(二十三) 《富沙富書》(二十四) 《天書》(二十五)《龍書鬼書》(二十六) 《揵沓和書》(二十七) 《真陀羅書》(二十八)《摩休勒書》(二十九) 《阿須倫書》(三十) 《迦留羅書》(三十一) 《鹿輪書》(三十二) 《言善書》(三十三) 《天腹書》(三十四) 《風書》(三十五) 《降伏書》(三十六) 《北方天下書》(三十七) 《拘那尼天下書》(三十八) 《東方天下書》(三十九) 《舉書》(四十) 《下書》(四十一) 《要書》(四十二) 《堅固書》(四十三) 《陀阿書》(四十四) 《得晝書》(四
【現代漢語翻譯】 現代漢語譯本 現在老師所教的文字只有兩種。 老師問：『那六十四種文字都叫什麼名字？』 太子回答說： 『《梵書》(一，婆羅門教的經典) 《佉留書》(二，古代印度文字) 《佛迦羅書》(三，一種古代印度文字) 《安佉書》(四，一種古代印度文字) 《曼佉書》(五，一種古代印度文字) 《安求書》(六，一種古代印度文字) 《大秦書》(七，指羅馬或波斯文字) 《護眾書》(八，一種古代印度文字) 《取書》(九，一種古代印度文字) 《半書》(十，一種古代印度文字) 《久與書》(十一，一種古代印度文字) 《疾堅書》(十二，一種古代印度文字) 《陀比羅書》(十三，一種古代印度文字) 《夷狄塞書》(十四，指外族文字) 《施與書》(十五，一種古代印度文字) 《康居書》(十六，指中亞康居地區的文字) 《最上書》(十七，一種古代印度文字) 《陀羅書》(十八，一種古代印度文字) 《佉沙書》(十九，指中亞地區的文字) 《秦書》(二十，指中國文字) 《匈奴書》(二十一，指匈奴文字) 《中間字書》(二十二，一種古代印度文字) 《維耆多書》(二十三，一種古代印度文字) 《富沙富書》(二十四，一種古代印度文字) 《天書》(二十五，指天界文字) 《龍書鬼書》(二十六，指龍族和鬼族的文字) 《揵沓和書》(二十七，指乾闥婆的文字) 《真陀羅書》(二十八，一種古代印度文字) 《摩休勒書》(二十九，一種古代印度文字) 《阿須倫書》(三十，指阿修羅的文字) 《迦留羅書》(三十一，指迦樓羅的文字) 《鹿輪書》(三十二，一種古代印度文字) 《言善書》(三十三，一種古代印度文字) 《天腹書》(三十四，一種古代印度文字) 《風書》(三十五，一種古代印度文字) 《降伏書》(三十六，一種古代印度文字) 《北方天下書》(三十七，指北方地區的文字) 《拘那尼天下書》(三十八，指拘那尼地區的文字) 《東方天下書》(三十九，指東方地區的文字) 《舉書》(四十，一種古代印度文字) 《下書》(四十一，一種古代印度文字) 《要書》(四十二，一種古代印度文字) 《堅固書》(四十三，一種古代印度文字) 《陀阿書》(四十四，一種古代印度文字) 《得晝書》(四
【English Translation】 English version Now, the teacher only has two kinds of scripts. The teacher asked: 'What are the names of those sixty-four scripts?' The prince replied: '《Brahmi script》(1, scriptures of Brahmanism) 《Kharosthi script》(2, an ancient Indian script) 《Pukkara script》(3, an ancient Indian script) 《Anka script》(4, an ancient Indian script) 《Manka script》(5, an ancient Indian script) 《Anku script》(6, an ancient Indian script) 《Da Qin script》(7, referring to Roman or Persian script) 《Hu Zhong script》(8, an ancient Indian script) 《Qu script》(9, an ancient Indian script) 《Ban script》(10, an ancient Indian script) 《Jiu Yu script》(11, an ancient Indian script) 《Ji Jian script》(12, an ancient Indian script) 《Tuobi Luo script》(13, an ancient Indian script) 《Yi Di Sai script》(14, referring to foreign scripts) 《Shi Yu script》(15, an ancient Indian script) 《Kang Ju script》(16, referring to the script of Kangju in Central Asia) 《Zui Shang script》(17, an ancient Indian script) 《Tuo Luo script》(18, an ancient Indian script) 《Qusha script》(19, referring to the script of Central Asia) 《Qin script》(20, referring to Chinese script) 《Xiongnu script》(21, referring to the script of the Xiongnu) 《Zhong Jian Zi script》(22, an ancient Indian script) 《Wei Ji Duo script》(23, an ancient Indian script) 《Fu Sha Fu script》(24, an ancient Indian script) 《Tian script》(25, referring to celestial script) 《Long Shu Gui Shu script》(26, referring to the scripts of dragons and ghosts) 《Jian Da He script》(27, referring to the script of Gandharvas) 《Zhen Tuo Luo script》(28, an ancient Indian script) 《Mo Xiu Le script》(29, an ancient Indian script) 《A Xiu Lun script》(30, referring to the script of Asuras) 《Jia Liu Luo script》(31, referring to the script of Garudas) 《Lu Lun script》(32, an ancient Indian script) 《Yan Shan script》(33, an ancient Indian script) 《Tian Fu script》(34, an ancient Indian script) 《Feng script》(35, an ancient Indian script) 《Xiang Fu script》(36, an ancient Indian script) 《Bei Fang Tian Xia script》(37, referring to the script of the northern region) 《Ju Na Ni Tian Xia script》(38, referring to the script of the Kunan region) 《Dong Fang Tian Xia script》(39, referring to the script of the eastern region) 《Ju script》(40, an ancient Indian script) 《Xia script》(41, an ancient Indian script) 《Yao script》(42, an ancient Indian script) 《Jian Gu script》(43, an ancient Indian script) 《Tuo A script》(44, an ancient Indian script) 《De Zhou script》(4
十五) 《厭舉書》(四十六) 《無與書》(四十七) 《轉數書》(四十八) 《轉眼書》(四十九) 《閉句書》(五十) 《上書》(五十一) 《次近書》(五十二)《乃至書》(五十三) 《度親書》(五十四) 《中御書》(五十五) 《悉滅音書》(五十六) 《電世界書》(五十七) 《馳又書》(五十八) 《善寂地書》(五十九) 《觀空書》(六十) 《一切藥書》(六十一) 《善受書》(六十二)《攝取書》(六十三) 《皆響書》(六十四)』
「太子謂師：『是六十四書，欲以何書而相教乎？』時師選友歡然悅豫，棄捐自大，說是偈言：
「『難及真凈尊， 在世興悲哀； 悉學一切典， 現入書教中。 咸宣諸書名， 吾不知本末； 皆達此眾書， 故復示入學。 不敢觀其頂， 惟睹人禮拜； 云何令大聖， 宣諸書眾數？ 天中天過天， 諸天中最上； 至尊無等倫， 在世不可喻。 以是威神故， 嚴凈用善權； 誰能及清明， 皆度諸世間。』
「時一萬童子，與菩薩俱在師所學，見菩薩威德建大聖慧，分別書字而宣之曰：
「『其言無者；宣于無常、苦、空、非我之音。』
「『其言欲者；出淫、怒、癡諸貪求音。』
「『其言究者
【現代漢語翻譯】 現代漢語譯本 十五) 《厭舉書》(表示厭惡和拒絕的書) (四十六) 《無與書》(表示無與倫比的書) (四十七) 《轉數書》(表示轉換數字的書) (四十八) 《轉眼書》(表示瞬間變化的書) (四十九) 《閉句書》(表示封閉語句的書) (五十) 《上書》(表示向上提升的書) (五十一) 《次近書》(表示接近的書) (五十二) 《乃至書》(表示直至的書) (五十三) 《度親書》(表示度化親人的書) (五十四) 《中御書》(表示中道御理的書) (五十五) 《悉滅音書》(表示完全寂滅聲音的書) (五十六) 《電世界書》(表示如閃電般迅速的世界的書) (五十七) 《馳又書》(表示迅速傳遞的書) (五十八) 《善寂地書》(表示達到善寂之地的書) (五十九) 《觀空書》(表示觀察空性的書) (六十) 《一切藥書》(表示一切藥物的書) (六十一) 《善受書》(表示善於接受的書) (六十二) 《攝取書》(表示攝取一切的書) (六十三) 《皆響書》(表示一切皆有迴響的書)
『太子問老師：「這六十四種書，您打算用哪一種來教導我呢？」』當時老師選友歡喜愉悅，拋棄自大，說了這首偈語：
『難以企及的真凈尊者，在世間興起悲憫；悉數學習一切經典，現在進入書教之中。普遍宣說各種書的名字，我卻不知其本末；都能通達這些書，所以再次展示入學之道。不敢仰視他的頭頂，只看到人們禮拜他；如何能讓大聖，宣說各種書的數目？天中之天超越諸天，在諸天之中最為至上；至尊無與倫比，在世間無法比喻。因為他的威神之力，莊嚴清凈地運用善巧方便；誰能達到如此清明，都能度化一切世間。』
『當時一萬童子，與菩薩一同在老師那裡學習，看到菩薩的威德建立大聖智慧，分別書寫文字並宣說：』
『「其言無者；宣說無常、苦、空、非我的聲音。」』
『「其言欲者；發出淫慾、嗔怒、愚癡等各種貪求的聲音。」』
『「其言究者；」』
English version Fifteen) 'The Book of Disgust' (expressing disgust and rejection) (Forty-six) 'The Book of Unparalleled' (expressing incomparability) (Forty-seven) 'The Book of Transformed Numbers' (expressing the transformation of numbers) (Forty-eight) 'The Book of Shifting Gaze' (expressing momentary changes) (Forty-nine) 'The Book of Closed Sentences' (expressing closed statements) (Fifty) 'The Book of Ascending' (expressing upward progress) (Fifty-one) 'The Book of Nearness' (expressing closeness) (Fifty-two) 'The Book of Even To' (expressing reaching up to) (Fifty-three) 'The Book of Liberating Relatives' (expressing the liberation of relatives) (Fifty-four) 'The Book of the Middle Path' (expressing the middle path of governance) (Fifty-five) 'The Book of Complete Extinction of Sound' (expressing the complete extinction of sound) (Fifty-six) 'The Book of the Electric World' (expressing the world as swift as lightning) (Fifty-seven) 'The Book of Swift Transmission' (expressing rapid transmission) (Fifty-eight) 'The Book of the Land of Good Serenity' (expressing reaching the land of good serenity) (Fifty-nine) 'The Book of Observing Emptiness' (expressing the observation of emptiness) (Sixty) 'The Book of All Medicines' (expressing all medicines) (Sixty-one) 'The Book of Good Reception' (expressing good reception) (Sixty-two) 'The Book of Gathering' (expressing the gathering of all) (Sixty-three) 'The Book of All Echoes' (expressing that all things have echoes)
'The Crown Prince said to the teacher: 'Of these sixty-four books, which one do you intend to use to teach me?' At that time, the teacher, named Friend, was joyful and delighted, abandoning self-importance, and spoke this verse:'
'The truly pure and venerable one is difficult to reach, arising in the world with compassion; having learned all the scriptures, now entering into the teachings of the books. Universally proclaiming the names of the various books, I do not know their beginning or end; being able to understand all these books, I therefore demonstrate the path of learning again. Not daring to look upon his head, I only see people bowing to him; how can the Great Sage proclaim the number of all the books? The Heaven of Heavens surpasses all heavens, being the most supreme among all heavens; the most venerable one is unparalleled, and cannot be compared in the world. Because of his majestic power, he uses skillful means with solemn purity; who can reach such clarity, and liberate all the worlds?'
'At that time, ten thousand youths, together with the Bodhisattva, were learning from the teacher, and seeing the Bodhisattva's majestic virtue establishing great sage wisdom, they distinguished the written words and proclaimed:'
'Those words that speak of 'no'; proclaim the sounds of impermanence, suffering, emptiness, and non-self.'
'Those words that speak of 'desire'; emit the sounds of lust, anger, ignorance, and all kinds of cravings.'
'Those words that speak of 'ultimate';'
【English Translation】 English version Fifteen) 'The Book of Disgust' (expressing disgust and rejection) (Forty-six) 'The Book of Unparalleled' (expressing incomparability) (Forty-seven) 'The Book of Transformed Numbers' (expressing the transformation of numbers) (Forty-eight) 'The Book of Shifting Gaze' (expressing momentary changes) (Forty-nine) 'The Book of Closed Sentences' (expressing closed statements) (Fifty) 'The Book of Ascending' (expressing upward progress) (Fifty-one) 'The Book of Nearness' (expressing closeness) (Fifty-two) 'The Book of Even To' (expressing reaching up to) (Fifty-three) 'The Book of Liberating Relatives' (expressing the liberation of relatives) (Fifty-four) 'The Book of the Middle Path' (expressing the middle path of governance) (Fifty-five) 'The Book of Complete Extinction of Sound' (expressing the complete extinction of sound) (Fifty-six) 'The Book of the Electric World' (expressing the world as swift as lightning) (Fifty-seven) 'The Book of Swift Transmission' (expressing rapid transmission) (Fifty-eight) 'The Book of the Land of Good Serenity' (expressing reaching the land of good serenity) (Fifty-nine) 'The Book of Observing Emptiness' (expressing the observation of emptiness) (Sixty) 'The Book of All Medicines' (expressing all medicines) (Sixty-one) 'The Book of Good Reception' (expressing good reception) (Sixty-two) 'The Book of Gathering' (expressing the gathering of all) (Sixty-three) 'The Book of All Echoes' (expressing that all things have echoes)
'The Crown Prince said to the teacher: 'Of these sixty-four books, which one do you intend to use to teach me?' At that time, the teacher, named Friend, was joyful and delighted, abandoning self-importance, and spoke this verse:'
'The truly pure and venerable one is difficult to reach, arising in the world with compassion; having learned all the scriptures, now entering into the teachings of the books. Universally proclaiming the names of the various books, I do not know their beginning or end; being able to understand all these books, I therefore demonstrate the path of learning again. Not daring to look upon his head, I only see people bowing to him; how can the Great Sage proclaim the number of all the books? The Heaven of Heavens surpasses all heavens, being the most supreme among all heavens; the most venerable one is unparalleled, and cannot be compared in the world. Because of his majestic power, he uses skillful means with solemn purity; who can reach such clarity, and liberate all the worlds?'
'At that time, ten thousand youths, together with the Bodhisattva, were learning from the teacher, and seeing the Bodhisattva's majestic virtue establishing great sage wisdom, they distinguished the written words and proclaimed:'
'Those words that speak of 'no'; proclaim the sounds of impermanence, suffering, emptiness, and non-self.'
'Those words that speak of 'desire'; emit the sounds of lust, anger, ignorance, and all kinds of cravings.'
'Those words that speak of 'ultimate';'
；出悉本末真凈之音。』
「『其言行者；出無數劫奉修道音。』
「『其言不者；出不隨眾離名色之音。』
「『其言亂者；出除濁源生死淵音。』
「『其言施者；出佈施、戒、慧明正音。』
「『其言縛者；出解刑獄考治行音。』
「『其言燒者；出燋燒罪塵勞欲音。』
「『其言信者；出信、精進、定、智慧音。』
「『其言殊者；出超越聖無上道音。』
「『其言如者；出於如來無所壞音。』
「『其言寂者；出觀寂然法惔怕音。』
「『其言沒者；出消瞋厭諍訟之音。』
「『其言作者；出罪福報從行受音。』
「『其言智者；出一切智慧無壞音。』
「『其言魔者；出降魔力及官屬音。』
「『其言害者；出棄自大邪見之音。』
「『其言逝者；出於正法無憒亂音。』
「『其言止者；出世俗力無畏之音。』
「『其言生者；出度眾苦老病死音。』
「『其言意者；出意堅強獨步三界音。』
「『其言法者；以法等御救濟周旋往反之音。』
「『其言嘆者；出隨所愿開化諸音。』
「『其言難者；出除八難罪殃之音。』
「『其言盡者；出於盡滅無所生音。』
「『其言處者；出消處所顛倒之音。』
「『其言慧者；出智慧聖無掛礙音。』
「
【現代漢語翻譯】 現代漢語譯本 『說「悉」的含義，是發出徹底明白真實清凈的聲音。』 『說「行」的含義，是發出無數劫奉行修道的音聲。』 『說「不」的含義，是發出不隨波逐流，脫離名色的聲音。』 『說「亂」的含義，是發出清除污濁根源，脫離生死深淵的聲音。』 『說「施」的含義，是發出佈施、持戒、智慧光明正大的聲音。』 『說「縛」的含義，是發出解除刑罰，考察治理行為的聲音。』 『說「燒」的含義，是發出燒盡罪惡塵勞慾望的聲音。』 『說「信」的含義，是發出信、精進、禪定、智慧的聲音。』 『說「殊」的含義，是發出超越聖者，達到無上道的聲音。』 『說「如」的含義，是發出如來不可毀壞的聲音。』 『說「寂」的含義，是發出觀照寂靜，法性安穩的聲音。』 『說「沒」的含義，是發出消除嗔恨、厭惡、爭訟的聲音。』 『說「作」的含義，是發出罪福報應，由行為承受的聲音。』 『說「智」的含義，是發出一切智慧不可毀壞的聲音。』 『說「魔」的含義，是發出降伏魔力及其眷屬的聲音。』 『說「害」的含義，是發出拋棄自大邪見的聲音。』 『說「逝」的含義，是發出正法不混亂的聲音。』 『說「止」的含義，是發出世俗力量無所畏懼的聲音。』 『說「生」的含義，是發出度脫眾生痛苦、衰老、疾病、死亡的聲音。』 『說「意」的含義，是發出意志堅強，獨步三界的聲音。』 『說「法」的含義，是用佛法平等駕馭，救濟眾生，周旋往返的聲音。』 『說「嘆」的含義，是發出隨眾生所愿，開化教導的聲音。』 『說「難」的含義，是發出消除八難罪業災殃的聲音。』 『說「盡」的含義，是發出徹底滅盡，不再產生的聲音。』 『說「處」的含義，是發出消除處所顛倒的聲音。』 『說「慧」的含義，是發出智慧聖潔，無所掛礙的聲音。』
【English Translation】 English version 'The meaning of 'sī' (悉, completely) is to emit the sound of thorough understanding, truth, and purity.' 'The meaning of 'xíng' (行, practice) is to emit the sound of practicing the path for countless kalpas (劫, eons).' 'The meaning of 'bù' (不, not) is to emit the sound of not following the crowd, and being detached from name and form.' 'The meaning of 'luàn' (亂, chaos) is to emit the sound of eliminating the source of turbidity and the abyss of birth and death.' 'The meaning of 'shī' (施, giving) is to emit the sound of giving, precepts, and the bright and righteous wisdom.' 'The meaning of 'fù' (縛, bound) is to emit the sound of releasing from imprisonment and examining and governing conduct.' 'The meaning of 'shāo' (燒, burning) is to emit the sound of burning away the defilements of sin, labor, and desire.' 'The meaning of 'xìn' (信, faith) is to emit the sound of faith, diligence, concentration, and wisdom.' 'The meaning of 'shū' (殊, special) is to emit the sound of transcending the saints and reaching the unsurpassed path.' 'The meaning of 'rú' (如, thus) is to emit the sound of the Tathagata (如來, thus-gone one) that cannot be destroyed.' 'The meaning of 'jì' (寂, stillness) is to emit the sound of observing stillness and the peacefulness of Dharma (法, law).' 'The meaning of 'mò' (沒, disappearance) is to emit the sound of eliminating anger, aversion, and disputes.' 'The meaning of 'zuò' (作, action) is to emit the sound of karmic retribution, where blessings and misfortunes are received according to actions.' 'The meaning of 'zhì' (智, wisdom) is to emit the sound of all wisdom being indestructible.' 'The meaning of 'mó' (魔, demon) is to emit the sound of subduing demonic power and its retinue.' 'The meaning of 'hài' (害, harm) is to emit the sound of abandoning arrogance and wrong views.' 'The meaning of 'shì' (逝, passing away) is to emit the sound of the Dharma (正法, true law) being without confusion.' 'The meaning of 'zhǐ' (止, stopping) is to emit the sound of fearlessness in the face of worldly power.' 'The meaning of 'shēng' (生, birth) is to emit the sound of liberating beings from suffering, old age, sickness, and death.' 'The meaning of 'yì' (意, intention) is to emit the sound of strong will, walking alone in the three realms.' 'The meaning of 'fǎ' (法, Dharma) is to emit the sound of using the Dharma to equally govern, save beings, and move back and forth.' 'The meaning of 'tàn' (嘆, praise) is to emit the sound of enlightening and teaching according to the wishes of beings.' 'The meaning of 'nán' (難, difficulty) is to emit the sound of eliminating the eight difficulties and the calamities of sin.' 'The meaning of 'jìn' (盡, exhaustion) is to emit the sound of complete extinction, where nothing arises.' 'The meaning of 'chù' (處, place) is to emit the sound of eliminating the perversion of places.' 'The meaning of 'huì' (慧, wisdom) is to emit the sound of wisdom being sacred and without hindrance.'
『其言是者；出歸善惡殃福之音。』
「『其言有者；出諸所行三有之音。』
「『其言棄者；棄諸所趣吾我諂音。』
「『其言己者；出己所起善惡業音。』
「『其言我者；出滅身垢愛慾之音。』
「『其言垢者；出諸嫉妒等善惡友稱平等音。』
「『其言數者；出諸所數調無明音。』
「『其言處者；出處不處有齊限音。』
「『其言若者；度若干想眾亂放逸寂希望音。』
「『其言果者；證諸果實無所住音。』
「『其言除者；出不貪己除五蓋音。』
「『其言邪者；出邪疾患除憂惱音。』
「『其言慧者；出佈施、戒、博聞之慧無妄想音。』
「爾時菩薩為諸童子，一一分別字之本末，演如是像法門諸音，在於書堂漸開化訓誨；三萬二千童子勸發無上正真道意，是故菩薩往詣書堂，示從師受。
普曜經坐樹下觀犁品第八
「爾時太子年遂長大，啟其父王，與群臣俱行至村落；觀耕犁者，見地新墑蟲隨土出，烏鳥尋啄。菩薩知之故復發問，問其犁曰：『此何所設？』答曰：『種穀用稅國王。』菩薩嘆嗟，乃以一夫令民憂擾，畏官鞭杖加罰之厄，心懷恐懼匆匆不安，人命甚短憂長無量，日月流邁，出息不報就於後世；天人終始，三惡苦患不可稱載；五趣生死輪轉無際，沉沒不覺
【現代漢語翻譯】 現代漢語譯本 『說「是」的時候；發出的是關於善惡業報的聲音。』 『說「有」的時候；發出的是關於三有（欲有、色有、無色有）輪迴的聲音。』 『說「棄」的時候；發出的是捨棄追求自我和諂媚的聲音。』 『說「己」的時候；發出的是自己所造善惡業的聲音。』 『說「我」的時候；發出的是滅除自身污垢和愛慾的聲音。』 『說「垢」的時候；發出的是關於嫉妒等善惡朋友之間平等相待的聲音。』 『說「數」的時候；發出的是關於調伏無明（無知）的聲音。』 『說「處」的時候；發出的是關於處與不處，有界限的聲音。』 『說「若」的時候；發出的是度脫各種妄想、散亂、放逸，以及寂靜希望的聲音。』 『說「果」的時候；發出的是證得果實，無所執著的聲音。』 『說「除」的時候；發出的是不貪戀自己，去除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）的聲音。』 『說「邪」的時候；發出的是去除邪見疾病，消除憂愁煩惱的聲音。』 『說「慧」的時候；發出的是佈施、持戒、博聞的智慧，沒有虛妄分別的聲音。』 這時，菩薩為眾童子，一一分別文字的本末，演說如此的像法門諸音，在書堂中逐漸開化教誨；三萬二千童子因此發起了無上正真道的心意，所以菩薩前往書堂，示範從師受教。 《普曜經·坐樹下觀犁品第八》 那時，太子年齡漸長，稟告父王，與群臣一同前往村落；觀看耕地的人，見到新翻的土地裡蟲子隨土而出，烏鴉鳥雀隨後啄食。菩薩知道后又發問，問耕犁的人說：『這是用來做什麼的？』回答說：『用來種植穀物，上稅給國王。』菩薩感嘆，竟然因為一個農夫就讓百姓憂愁煩惱，害怕官府的鞭打懲罰，心中恐懼不安，人生短暫而憂愁卻無量無盡，日月流逝，呼出的氣息不能保證吸入，就到了後世；天人終結，三惡道（地獄、餓鬼、畜生）的苦難無法稱說；五道（地獄、餓鬼、畜生、人、天）生死輪迴沒有邊際，沉淪其中而不自覺。
【English Translation】 English version 'When speaking of 'is'; it emits the sound of good and evil karmic retribution.' 'When speaking of 'exists'; it emits the sound of the three realms of existence (desire realm, form realm, formless realm).' 'When speaking of 'abandon'; it emits the sound of abandoning the pursuit of self and flattery.' 'When speaking of 'self'; it emits the sound of one's own good and evil deeds.' 'When speaking of 'I'; it emits the sound of extinguishing the defilements of the body and desires.' 'When speaking of 'defilement'; it emits the sound of equality among good and evil friends, such as jealousy.' 'When speaking of 'number'; it emits the sound of taming ignorance.' 'When speaking of 'place'; it emits the sound of whether a place is suitable or not, and its limitations.' 'When speaking of 'if'; it emits the sound of transcending various thoughts, chaos, indulgence, and the hope for tranquility.' 'When speaking of 'fruit'; it emits the sound of realizing the fruit, without attachment.' 'When speaking of 'remove'; it emits the sound of not being greedy for oneself and removing the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt).' 'When speaking of 'evil'; it emits the sound of removing evil diseases and eliminating worries and afflictions.' 'When speaking of 'wisdom'; it emits the sound of wisdom from giving, keeping precepts, and learning widely, without delusive thoughts.' At that time, the Bodhisattva, for the sake of the children, explained the beginning and end of each word, expounding such Dharma teachings, gradually enlightening and instructing them in the school; thirty-two thousand children thus aroused the intention for the unsurpassed true path, therefore the Bodhisattva went to the school, demonstrating learning from a teacher. The Eighth Chapter of the Universal Radiance Sutra: Observing Plowing Under the Tree At that time, the Prince grew older, and informed his father the King, and together with his ministers, went to the village; observing those who were plowing, he saw that the worms came out with the newly turned soil, and the crows and birds followed to peck at them. The Bodhisattva, knowing this, asked again, asking the plowman: 'What is this used for?' The plowman replied: 'It is used to plant grains, to pay taxes to the King.' The Bodhisattva sighed, that because of one farmer, the people were troubled and worried, fearing the whips and punishments of the officials, their hearts filled with fear and unease, life was short but worries were endless, the days and months passed, the breath exhaled could not guarantee the next breath, and they would go to the next life; the end of gods and humans, the suffering of the three evil realms (hell, hungry ghosts, animals) could not be described; the cycle of birth and death in the five realms (hell, hungry ghosts, animals, humans, gods) was endless, sinking into it without awareness.
毒痛難喻；入山成道，乃度十方三界起滅危厄之患。
「觀犁者已更入遊觀，時菩薩游獨行無侶，經行其地，見閻浮樹蔭好茂盛，則在彼樹蔭涼下坐，一心禪思三昧正定，以為第一。時有外學五百神仙，飛行虛空從南至北，欲越藂樹不能得過，定住不前。遙見菩薩，因共嘆詠觀身功勛，其德巍巍，猶如須彌大金剛山，如妙明珠安不可動；像閻羅王鬼揵沓和耶？今坐樹下，心如虛空將是定坐，為何吉祥？儻令我等失神足乎？察見愍哀甚大光耀，明顯灼灼，心自念言：『為是神祇毗沙門天大財富者，若是天子上天帝釋，日月之明轉輪聖王也。』時虛空天即說頌曰：
「『色勝息天王， 若是離怨天； 若無量金剛， 是尊為丈夫。 殊過諸天神， 其光如月滿； 在世為最上， 是者不可限。 此德不可量， 為天揵沓和； 功勛明光光， 增此億載行。 常退還神足， 將是世千眼； 四方護天王， 須倫梵中尊。 而執眾吉祥， 此者能堪任； 能坐如是前， 觀之無等倫。』
「爾時五百仙人聞虛空天所可嘆詠，即下住地。觀見菩薩神思坐定，身不傾動、心不邪念，即大歡喜；察于菩薩功德巍巍不可限量，其德高遠不可為喻，天人之尊未曾見聞，宿命余福今乃睹耳。以為欣慶，即說頌曰
【現代漢語翻譯】 現代漢語譯本 痛苦難以言喻；入山修行成道，是爲了救度十方三界眾生脫離生滅的危難。 『觀看耕地的人已經進入遊觀狀態，這時菩薩獨自一人，沒有同伴，在地上行走。他看到閻浮樹（Jambudvipa，指代我們所居住的這個世界）的樹蔭非常茂盛，便在那樹蔭下坐下，一心禪思，進入三昧正定，認為這是最高的境界。當時有五百位外道神仙，從南向北飛行在虛空中，想要越過樹叢卻無法通過，停在空中不能前進。他們遠遠地看見菩薩，於是共同讚歎觀察菩薩的功德，他的德行巍峨，猶如須彌山（Sumeru，佛教中的聖山）那樣的大金剛山，又像明亮的寶珠一樣安穩不動；他像閻羅王（Yama，掌管地獄的神）還是鬼神揵沓和（Gandharva，天上的樂神）呢？現在他坐在樹下，心如虛空，將要進入禪定，這是多麼吉祥啊！難道要讓我們失去神足通嗎？』他們觀察到菩薩身上散發出非常大的慈悲光芒，明亮而耀眼，心中自言自語道：『他是神祇毗沙門天（Vaisravana，佛教的護法神，掌管財富）這樣的大富豪嗎？還是天上的天帝釋（Indra，眾神之王），日月之明，轉輪聖王（Chakravartin，擁有統治世界的理想君主）呢？』這時，虛空中的天人就說了偈頌： 『他的容貌勝過息天王（Suddhavasa，色界天中的凈居天），如果他是離怨天（Akaniṣṭha，色界天的最高層）；如果他是無量金剛（Vajra，象徵堅不可摧的法力），這位尊者真是大丈夫。他超越了諸天神，他的光芒如滿月；在世間是最尊貴的，他的境界不可限量。他的功德不可估量，如同天上的揵沓和；他的功勛光明閃耀，增長了億萬劫的修行。他常常收回神足通，難道是世間的千眼（Indra的別稱）；他是四方護法天王（Lokapala，守護世界的四位天神），須倫梵（Suren Brahmā，梵天）中的尊者。他執掌著眾多的吉祥，這樣的人才能勝任；能夠像這樣坐著，觀察他的人找不到可以與之相比的。』 當時，五百位仙人聽了虛空天人所讚歎的偈頌，就降落到地面。他們看到菩薩神思安定，坐姿穩固，身體不傾斜，心中沒有邪念，非常歡喜；他們觀察到菩薩的功德巍峨不可動搖，他的德行高遠不可比喻，是天人中從未見聞的尊者，是宿世的福報讓他們今天得以見到。他們感到欣喜慶幸，於是說了偈頌：
【English Translation】 English version The pain was indescribable; entering the mountains to achieve enlightenment was to deliver beings of the ten directions and the three realms from the dangers of arising and ceasing. 'The one who observes the plowing has already entered the state of observation. At this time, the Bodhisattva, alone and without companions, walked on the ground. He saw that the shade of the Jambudvipa (referring to the world we live in) tree was very lush, so he sat down under the shade of that tree, focusing his mind on meditation, entering Samadhi (a state of meditative consciousness) and right concentration, considering it the highest state. At that time, there were five hundred non-Buddhist ascetics, flying in the sky from south to north, wanting to cross the thicket of trees but unable to pass, stopping in the air and unable to move forward. They saw the Bodhisattva from afar, and together they praised and observed the Bodhisattva's merits. His virtue was majestic, like Mount Sumeru (the sacred mountain in Buddhism), a great diamond mountain, and like a bright pearl, stable and unmoving; was he like Yama (the god of death) or the Gandharva (a celestial musician)? Now he sits under the tree, his mind like the void, about to enter meditation, how auspicious this is! Could it be that we are about to lose our supernatural powers?' They observed that the Bodhisattva was emitting a very great light of compassion, bright and dazzling, and they thought to themselves: 'Is he the deity Vaisravana (a guardian deity in Buddhism, in charge of wealth), such a great wealthy one? Or is he Indra (the king of gods), the light of the sun and moon, a Chakravartin (an ideal universal ruler)?' At this time, the celestial being in the sky spoke a verse: 'His appearance surpasses the Suddhavasa (pure abodes in the realm of form) king, if he is the Akaniṣṭha (the highest heaven in the realm of form); if he is the immeasurable Vajra (symbolizing indestructible power), this venerable one is truly a great man. He surpasses all the gods, his light is like the full moon; in the world, he is the most honored, his realm is immeasurable. His merits are immeasurable, like the Gandharva in the heavens; his achievements are bright and shining, increasing his practice over billions of kalpas. He often withdraws his supernatural powers, could he be the thousand-eyed one (another name for Indra); he is the Lokapala (the four guardian deities of the world), the venerable one among the Suren Brahmā (Brahma). He holds many auspicious things, such a person is capable; to be able to sit like this, those who observe him find no one comparable.' At that time, the five hundred ascetics, having heard the verses praised by the celestial being in the sky, descended to the ground. They saw that the Bodhisattva's mind was stable, his posture was firm, his body did not tilt, and his mind had no evil thoughts, and they were very happy; they observed that the Bodhisattva's merits were majestic and unshakeable, his virtue was lofty and incomparable, he was a venerable one among gods and humans never seen or heard of before, it was the merit of past lives that allowed them to see him today. They felt joyful and fortunate, and so they spoke a verse:
：
「『世興塵勞火， 得道滅眾患； 在世如須彌， 是能成道法。 得勝除眾色， 尊行難如海； 得道染以慧， 靡不得蒙度。 解身之繫縛， 以逮成道法； 悉當度脫之， 不見魔境界。』
「時王群臣及大眾人，各各馳走欲見太子今為所在？遙見諸臣逐之隨後，見閻浮樹下禪思定意。
「爾時日照樹曲覆菩薩身，樹木一切曲躬向閻浮樹而稽首禮菩薩不移。疾往啟王：『其光明相樹不可蔽曀，日照樹傾覆太子身不能蔽相。』時王聞之往詣其樹，即見菩薩威神吉祥巍巍無量，時說偈言：
「『如火在山頂， 如月在眾星； 見身樹下禪， 威耀無不照。 今復再稽首， 禮導師之足； 其初生之時， 身自坐禪思。 其身威神光， 明徹普遍照； 若見莫不悅， 因是得濟度。』
「於是太子啟王：『我適行來在近遊觀，何以相追？』王問：『何故爾行？』答曰：『諸臣欲除眾塵諸妄思想，光明清凈執于相好，坐禪三昧而不動搖，降伏諸魔闇蔽悉除。』王曰：『善哉！善哉！初生瑞應終不虛妄，今皆現矣，十方蒙度。』」
普曜經王為太子求妃品第九
佛告比丘：「時白凈王與其太子及諸釋種，住于彼間。時諸力士釋種長者啟白凈王：『王欲知之，是諸梵志未得究竟
【現代漢語翻譯】 現代漢語譯本 『世間的煩惱如同火焰，得道之人能滅除一切痛苦； 在世間如同須彌山（佛教中的聖山），這樣才能成就佛法。 戰勝一切色慾，尊貴的修行如同大海般深廣； 得道之人以智慧薰染，沒有不能得到救度的。 解脫身體的束縛，以達到成就佛法； 都應當得到解脫，不再見到魔的境界。』
當時國王、大臣和大眾，各自奔走想要見到太子現在在哪裡？遠遠看見大臣們追隨其後，見到太子在閻浮樹（一種樹木）下禪思入定。
這時，太陽的光輝照耀著樹木，樹木彎曲覆蓋著菩薩的身體，所有的樹木都彎腰向閻浮樹稽首禮拜，菩薩卻紋絲不動。他們趕緊去稟告國王：『那光明之相，樹木無法遮蔽，太陽照耀，樹木傾斜覆蓋太子身體，也無法遮蔽他的光相。』國王聽聞后前往那棵樹下，立即見到菩薩威嚴神聖，吉祥巍峨，無量無邊，當時說了偈語：
『如同火焰在山頂，如同月亮在眾星中； 看見太子在樹下禪定，威光照耀無所不至。 現在再次稽首，禮拜導師的足下； 他初生的時候，身體就自己坐禪入定。 他身體的威神光芒，明亮透徹普遍照耀； 凡是見到的人沒有不歡喜的，因此得到救度。』
於是太子對國王說：『我剛才只是在附近遊玩，為何要追趕我？』國王問：『你為何那樣行走？』太子回答說：『諸位大臣想要去除各種塵世的煩惱和虛妄的思想，光明清凈地執著於美好的相貌，坐禪入定而不動搖，降伏各種魔障和黑暗，全部清除。』國王說：『好啊！好啊！初生時的瑞相終究不是虛妄的，現在都顯現出來了，十方眾生都蒙受救度。』
《普曜經·王為太子求妃品第九》
佛告訴比丘們：『當時凈飯王（釋迦牟尼佛的父親）和他的太子以及各位釋迦族人，住在那裡。當時各位力士釋迦族長者稟告凈飯王：『大王您想知道，這些婆羅門（古印度祭司）還沒有得到究竟的解脫，』
【English Translation】 English version 'The world's troubles are like a fire, those who attain the Way extinguish all suffering; Being in the world is like Mount Sumeru (a sacred mountain in Buddhism), thus one can achieve the Dharma. Conquering all desires, the noble practice is as vast as the sea; Those who attain the Way are imbued with wisdom, and none are not able to be saved. Freeing the body from its bonds, to reach the achievement of the Dharma; All should be liberated, and not see the realm of demons.'
At that time, the king, ministers, and the masses, each ran to see where the prince was now? From afar, they saw the ministers following behind, and saw the prince meditating under the Jambudvipa tree (a type of tree).
At this time, the sun's light shone on the tree, the tree bent over covering the Bodhisattva's body, all the trees bowed towards the Jambudvipa tree and paid homage, but the Bodhisattva did not move. They quickly reported to the king: 'That light cannot be obscured by the trees, the sun shines, the trees tilt to cover the prince's body, but cannot obscure his light.' The king, upon hearing this, went to the tree, and immediately saw the Bodhisattva's majestic and auspicious presence, immeasurable and boundless, and then spoke a verse:
'Like a fire on a mountain peak, like the moon among the stars; Seeing the prince meditating under the tree, his majestic light shines everywhere. Now I bow again, paying homage to the feet of the guide; When he was first born, his body was already meditating. The majestic light of his body, bright and clear, shines universally; Those who see him cannot help but rejoice, and thus attain salvation.'
Then the prince said to the king: 'I was just walking around nearby, why are you chasing me?' The king asked: 'Why did you walk like that?' The prince replied: 'The ministers want to remove all worldly troubles and false thoughts, to be pure and clear in their attachment to beautiful appearances, to sit in meditation without wavering, to subdue all demons and darkness, and to eliminate them all.' The king said: 'Excellent! Excellent! The auspicious signs at birth are not false, now they have all appeared, and beings in the ten directions are saved.'
《The Sutra of Universal Radiance, Chapter 9: The King Seeks a Consort for the Prince》
The Buddha told the monks: 'At that time, King Suddhodana (the father of Shakyamuni Buddha), his prince, and the Shakya clan, were living there. At that time, the strong Shakya elders reported to King Suddhodana: 'Your Majesty, you should know that these Brahmins (ancient Indian priests) have not yet attained ultimate liberation,'
，假使太子棄國捐王，成為如來乃得究竟；設不出家，為轉輪王治以正法，號曰法王。然有七寶：一曰、金輪寶，二曰、紺色馬，三曰、白象，四曰、明月珠，五曰、玉女妻，六曰、主藏臣，七曰、主兵臣；則有千子端正姝好，猛勇杰異一人當千，能伏怨敵。若作佛者，聖王種斷，唯有散王各各稱號。』白凈王曰：『且當觀之，何所玉女宜應太子妃？』五百諸釋各自宣言：『我當求之應太子妃。』其白凈王謂諸釋等：『今太子妃甚為難得，不知何女而可其意？』皆共集會思議此事，以語太子：『今當思惟。』卻之七日菩薩心念：『吾不貪慾不宜處家，棄兜術來在此人間心無所慕，寂三昧定以權方便而試當之，勤親道場以無蓋哀而勸助之。』即說偈言：
「『王種興致敬， 火生長蓮華； 菩薩養有力， 億載化甘露。 不捨興導味， 無畏德真成； 我心所慕樂， 志無逸清凈。 菩薩本在欲， 善化悉見妻； 不安樂愛慾， 棄害學功勛。』
「爾時菩薩使上工師，立妙金像以書文字，假使女人德義形體面貌若斯，吾乃可之。不用凡庶，如吾所說乃應娉耳！其色顏貌如紫磨金，內外相應身口不違，心凈如空安徐光光，不以放逸希言屢中，慈心無害奉敬道義，沙門梵志佈施持戒，乃為我求不嫉無厭；
【現代漢語翻譯】 現代漢語譯本：『假如太子捨棄國家和王位，成為如來（Tathagata，佛的稱號），才能達到究竟的解脫；如果不出家，就會成為轉輪王（Chakravartin，統治世界的理想君主），以正法治理國家，被稱為法王。他將擁有七寶：第一是金輪寶（Chakra-ratna，象徵統治權的輪寶），第二是紺色馬（Ashva-ratna，神駿的馬），第三是白象（Hasti-ratna，神聖的白象），第四是明月珠（Mani-ratna，能照亮黑暗的寶珠），第五是玉女妻（Stri-ratna，美麗的王后），第六是主藏臣（Grihapati-ratna，掌管財富的大臣），第七是主兵臣（Senapati-ratna，掌管軍隊的大臣）；他將有上千個端正美麗的兒子，他們勇猛傑出，一人能抵擋千人，能夠降伏怨敵。如果成為佛，聖王的血脈就會斷絕，只會有各自稱王的散王。』凈飯王（Suddhodana，釋迦牟尼的父親）說：『先看看，哪位玉女適合做太子的妃子？』五百位釋迦族人各自宣稱：『我應當去求娶適合做太子妃的女子。』凈飯王對各位釋迦族人說：『現在太子的妃子很難找到，不知道哪位女子能合他的心意？』大家一起商議此事，並告訴太子：『現在應當考慮此事。』過了七天，菩薩（Bodhisattva，指釋迦牟尼成佛前的身份）心中想：『我不貪戀慾望，不適合居家生活，我從兜率天（Tushita，欲界天之一）來到人間，心中沒有任何貪求，我將以寂靜的三昧定（Samadhi，禪定）作為權宜之計來嘗試，勤奮地親近道場，以無盡的慈悲來勸導幫助眾生。』於是說了偈語： 『王族興盛受人敬，火中生長出蓮花；菩薩養育有力量，億萬年化為甘露。不捨棄引導的滋味，無畏的德行真實成就；我心中所向往的，是志向堅定不放逸的清凈。菩薩本在慾望中，善於教化，都能見到妻子；不貪戀愛慾的安樂，捨棄傷害，學習功勛。』 當時，菩薩讓工匠製作精美的金像，並在上面寫上文字，說明如果女人的德行、形體、面貌像這樣，我才可能接受她。不用凡俗的女子，只有像我所說的才應該聘娶！她的顏色容貌像紫磨金一樣，內外一致，身口不違，心像虛空一樣清凈安詳，不放逸，不輕易說話，但說必中，慈悲沒有傷害，奉行尊敬道義，對沙門（Shramana，出家修道者）、梵志（Brahmana，婆羅門教修行者）佈施持戒，這樣的人我才去求娶，不嫉妒，不貪婪。
【English Translation】 English version: 'If the prince were to abandon his kingdom and kingship, becoming a Tathagata (the title of a Buddha), he would attain ultimate liberation; if he does not renounce his home, he would become a Chakravartin (a universal monarch), ruling with righteousness, and be called a Dharma King. He would possess seven treasures: first, the golden wheel treasure (Chakra-ratna, a wheel symbolizing sovereignty), second, a dark blue horse (Ashva-ratna, a divine horse), third, a white elephant (Hasti-ratna, a sacred white elephant), fourth, a bright moon pearl (Mani-ratna, a jewel that illuminates darkness), fifth, a jade maiden wife (Stri-ratna, a beautiful queen), sixth, a chief treasurer (Grihapati-ratna, a minister in charge of wealth), and seventh, a chief military minister (Senapati-ratna, a minister in charge of the army); he would have a thousand sons, handsome and beautiful, brave and outstanding, each capable of defeating a thousand men, able to subdue enemies. If he becomes a Buddha, the lineage of holy kings would be severed, and there would only be scattered kings each with their own titles.' King Suddhodana (Shakyamuni's father) said: 'Let us first observe, which jade maiden is suitable to be the prince's consort?' Five hundred Shakya clan members each declared: 'I shall seek a woman suitable to be the prince's consort.' King Suddhodana said to the Shakya clan members: 'Now, the prince's consort is very difficult to find, I do not know which woman would please him?' They all discussed this matter together and told the prince: 'Now you should consider this.' After seven days, the Bodhisattva (Shakyamuni before becoming a Buddha) thought in his heart: 'I do not crave desires, it is not suitable for me to live at home, I came from Tushita Heaven (one of the heavens in the desire realm) to this human world, my heart has no desires, I will use the quiet Samadhi (meditative concentration) as a temporary measure to try, diligently approach the place of enlightenment, and with boundless compassion, encourage and help sentient beings.' Then he spoke a verse: 'The royal lineage rises with respect, a lotus grows from fire; the Bodhisattva's nurturing has power, transforming into nectar for billions of years. Not abandoning the taste of guidance, fearless virtue is truly achieved; what my heart yearns for is a firm and unyielding purity. The Bodhisattva is originally in desire, skillful in teaching, and can see all wives; not indulging in the pleasure of love, abandoning harm, and learning meritorious deeds.' At that time, the Bodhisattva instructed the master craftsman to create a beautiful golden statue and write words on it, stating that if a woman's virtue, form, and appearance were like this, then he might accept her. He would not accept ordinary women, only those who are as I have described should be betrothed! Her color and appearance should be like purple-gold, consistent inside and out, her body and speech should not contradict each other, her heart should be as pure and peaceful as the void, not indulging in laziness, not speaking lightly, but when she speaks, it is always accurate, compassionate without harm, practicing respect for the Dharma, giving to Shramanas (ascetics) and Brahmanas (priests), and upholding the precepts, such a person I would seek, without jealousy or greed.
志性仁賢不失時節，質直無諂專敬夫主，不懷他意恒無放恣；不在妊身不卒懷子，捐高自大事夫如婢；不嗜酒，不貪味，不慕聲，不愚冥，消無明根，知法住真諦；不輕舉，無有邪術，常懷慚恥；不惡口，不咒咀，常奉行法；身口意凈言行相應，心如下使多修慈愍；不弄頭首不在愚戇，無有恚恨在眾猶安而不迷惑，所作業善，敬于親友視如世尊；念彼如己，流長名稱，眾善普修，常奉恭恪。如是妻者爾乃可耳！
「爾時白凈王聞菩薩言，告古梵志：『入迦夷衛遍周諸家，察好玉女誰有是德？君子長者工師細民，有如是比功勛備乎？若可太子乃可迎耳。所以者何？太子不好種姓唯樂德耳。』於是頌曰：
「『君子梵志種， 工師若細民； 其有是德者， 乃可娉取耳！ 不喜好種姓， 太子為奇雅； 有至誠功勛， 心乃樂如是。』
「爾時梵志聞是偈教，周旋遍行迦維羅衛家家佔之，適入一家睹一玉女，端政殊好如天玉女，容色第一凈猶蓮華，不長不短不白不黑，不肥不瘦正得女容，類玉女寶。於時其女禮古梵志，而問之曰：『梵志何求？』梵志答曰：『其白凈王生真太子，端政無比相三十二，功德威神，自手書偈，形貌女相天人第一乃娉之耳！』於時彼女說此頌曰：
「『梵志所宣偈， 顯意所
【現代漢語翻譯】 現代漢語譯本：
品行堅定，仁慈善良，不違背時節；品質正直，沒有諂媚，專一敬重丈夫；不懷有其他心思，始終不放縱自己；不在懷孕期間不小心懷孕，放下高傲自大的態度，像對待婢女一樣侍奉丈夫；不嗜酒，不貪圖美味，不羨慕聲色，不愚昧無知，消除無明的根源，明白佛法，安住于真諦；不輕率行動，沒有邪術，常懷慚愧之心；不說惡語，不詛咒他人，常常奉行佛法；身口意清凈，言行一致，心像僕人一樣，多修慈悲憐憫；不梳妝打扮，不愚笨頑固，沒有怨恨，在眾人中安穩而不迷惑，所作所為都是善事，尊敬親友如同世尊（Buddha）；把他們看作自己一樣，美名遠揚，普遍修習各種善行，常常恭敬謹慎。這樣的妻子才可以啊！
當時，凈飯王（Śuddhodana）聽到菩薩（Bodhisattva）的話，告訴古梵志（ancient Brahmin）：『你去迦毗羅衛（Kapilavastu）各家各戶走訪，看看哪家有品德高尚的女子？無論是君子、長者、工匠還是平民，有具備這些功德的嗎？如果有，才可以給太子迎娶。為什麼呢？因為太子不看重種姓，只喜歡品德。』於是，他說了這首偈頌：
『無論是君子、梵志（Brahmin）、工匠還是平民； 只要有這樣的品德，才可以娶她！ 太子不喜好種姓，因為他非常奇特高雅； 只要有至誠的功德，他的心才會喜歡。』
當時，梵志聽了這首偈頌的教誨，就周遊迦毗羅衛各家各戶去觀察，正好進入一家，看到一個女子，端莊美麗，如同天上的玉女，容貌第一，純潔如蓮花，不高不矮，不白不黑，不胖不瘦，容貌恰到好處，像玉女寶一樣。當時，那個女子向古梵志行禮，問道：『梵志，您有什麼要求？』梵志回答說：『凈飯王生了一個真正的太子，端莊無比，具有三十二相（thirty-two marks of a great man），功德威神，親自寫了偈頌，說只有容貌像天人第一的女子才可以娶他！』當時，那個女子說了這首偈頌：
『梵志所宣說的偈頌，顯明瞭太子的心意， 如果我能符合這些要求，我願意嫁給他。』
【English Translation】 English version:
Steadfast in character, benevolent and virtuous, not violating the seasons; upright in quality, without flattery, devotedly respecting her husband; not harboring other intentions, always without self-indulgence; not carelessly conceiving during pregnancy, abandoning arrogance, serving her husband like a maidservant; not addicted to alcohol, not greedy for delicacies, not admiring sounds and sights, not foolishly ignorant, eliminating the roots of ignorance, understanding the Dharma, abiding in the true meaning; not acting rashly, without evil arts, always harboring a sense of shame; not speaking harsh words, not cursing others, always practicing the Dharma; pure in body, speech, and mind, consistent in words and actions, with a heart like a servant, cultivating much compassion and mercy; not adorning her head, not foolishly stubborn, without resentment, being peaceful and not confused among the crowd, all actions are good, respecting relatives and friends as if they were the World Honored One (Buddha); regarding them as oneself, spreading a long-lasting reputation, universally cultivating all good deeds, always being respectful and cautious. Such a wife is acceptable!
At that time, King Śuddhodana, hearing the words of the Bodhisattva, said to the ancient Brahmin: 'Go throughout Kapilavastu, visiting every household, and observe which maiden has such virtues? Whether they are nobles, elders, artisans, or commoners, are there any who possess these merits? If so, then she can be welcomed for the prince. Why is that? Because the prince does not value lineage, but only virtue.' Then, he spoke this verse:
'Whether they are nobles, Brahmins, artisans, or commoners; Only those who have such virtues can be taken in marriage! The prince does not like lineage, for he is very unique and elegant; Only those with sincere merits will his heart be pleased with.'
At that time, the Brahmin, having heard the teachings of this verse, traveled throughout Kapilavastu, observing each household. He happened to enter one house and saw a maiden, dignified and beautiful, like a celestial maiden, with the most excellent appearance, pure like a lotus flower, neither tall nor short, neither white nor black, neither fat nor thin, with a just right appearance, like a precious celestial maiden. At that time, the maiden bowed to the ancient Brahmin and asked: 'Brahmin, what do you seek?' The Brahmin replied: 'King Śuddhodana has given birth to a true prince, incomparably dignified, possessing the thirty-two marks of a great man, with meritorious power and divine might, who personally wrote a verse, saying that only a maiden whose appearance is like the first among celestial beings can be married to him!' At that time, the maiden spoke this verse:
'The verse that the Brahmin has proclaimed, reveals the prince's intention, If I can meet these requirements, I am willing to marry him.'
見色； 梵志欲知之， 我悉有是德。 宜應為我夫， 端正最難比； 白太子此事， 勿與不肖會。』
「梵志聞之，還詣王所宣之如是：『天王省之，將無宜也為太子妃。』問曰：『誰女？』梵志報曰：『執杖釋種家生。』王自念言：『太子形貌與世超異，面色清凈儻不可意，使自擇之。詣無憂堂皆集眾女，使太子身自己察之，菩薩自察悅者眼向。』
「爾時白凈王，眾寶奇珍作好講堂，皆召羅衛上好妙女，會彼講堂。」
佛語比丘：「於時菩薩往到講堂，坐仁賢床。王遣使者：『菩薩所視顧妙悅者，即來告我。』爾時菩薩會諸婇女，時釋家女名曰俱夷，與諸婇女到菩薩所；卻住一面諦視菩薩，目未曾眴。菩薩普察即時欣笑，執持寶英以遺俱夷。俱夷報曰：『吾不貪慕眾寶瓔珞，當以功德自莊嚴身。』太子還室嘆未曾有：『今此俱夷解世無常，不貪世榮。』時王使者，往詣王所啟是本末：『曏者太子意趣釋女俱夷。』王聞是語，遣梵志往，媒求此女為太子妃。時執杖釋種言：『我等本性有藝術者，乃嫁與女；太子有術，明知射御手博書數禮樂六藝備悉，乃與女耳。』梵志即還具啟白王。王自念言；王以是法告于菩薩。菩薩啟王：『且止用是為求。』王曰：『何以言止？將無藝術乎？論其正法而言且止
【現代漢語翻譯】 現代漢語譯本 『（她）看到（我的）容貌； 婆羅門（梵志，指古印度祭司階層）想了解我，（知道）我完全具備這些美德。 我應該做他的妻子，（我的）端莊美麗無人能比； 請將此事稟告太子，不要讓他和不賢之人結合。』
『婆羅門聽了這話，回到國王那裡，像這樣稟告：『天王您要考慮一下，（她）很適合做太子的妃子。』國王問道：『是誰的女兒？』婆羅門回答說：『是執杖釋種（釋迦族的一個分支）家生的。』國王心想：『太子容貌超凡脫俗，面色清凈，或許（對她）不滿意，讓他自己選擇吧。』於是到無憂堂召集所有女子，讓太子自己觀察，菩薩自己觀察到喜歡的就看她一眼。
『當時，凈飯王（白凈王，釋迦牟尼的父親）用各種珍寶裝飾好講堂，召集羅衛城（Kapilavastu）所有美好的女子，聚集在講堂里。』
佛陀對比丘們說：『當時，菩薩來到講堂，坐在仁賢的床上。國王派使者說：『菩薩所看中喜歡的女子，就來告訴我。』當時，菩薩會見眾位美女，當時釋迦族女子名叫俱夷（Gopa），和眾位美女來到菩薩面前；退到一邊，仔細地看著菩薩，眼睛從未眨動。菩薩普遍觀察，立刻高興地笑了，拿起寶瓔珞送給俱夷。俱夷回答說：『我不貪圖這些寶物瓔珞，應當用功德來莊嚴自身。』太子回到房間，感嘆前所未有：『如今這俱夷瞭解世事無常，不貪圖世俗的榮華。』當時，國王的使者，前往國王那裡稟告事情的始末：『剛才太子看中了釋迦族的女子俱夷。』國王聽到這話，派遣婆羅門前往，求娶此女做太子妃。當時執杖釋種說：『我們家族的傳統是，有技藝的人，才把女兒嫁給他；太子如果有技藝，明確知道射箭、駕車、手搏、書寫、算數、禮樂六藝都精通，才把女兒嫁給他。』婆羅門立刻回去，詳細地稟告國王。國王心想；國王用這個方法告訴菩薩。菩薩告訴國王：『暫且停止用這個方法求親。』國王說：『為什麼說停止？難道沒有技藝嗎？』討論正法卻說停止』
【English Translation】 English version 'Seeing (my) appearance; The Brahmin (梵志, a member of the priestly class in ancient India) wants to know me, (knowing) that I possess all these virtues. I should be his wife, (my) beauty is unparalleled; Please report this matter to the prince, do not let him unite with the unworthy.'
'The Brahmin, having heard this, returned to the king and reported as follows: 'Your Majesty, please consider, (she) is very suitable to be the prince's consort.' The king asked: 'Whose daughter is she?' The Brahmin replied: 'She is born into the family of the Shakyas of the Staff (a branch of the Shakya clan).' The king thought to himself: 'The prince's appearance is extraordinary, his complexion is pure, perhaps (he) will not be satisfied with her, let him choose for himself.' So he gathered all the women in the Hall of No Sorrow, and let the prince observe them himself, the Bodhisattva would look at the one he liked.
'At that time, King Suddhodana (白凈王, Shakyamuni's father) decorated the lecture hall with various treasures, and summoned all the beautiful women of Kapilavastu (羅衛城), gathering them in the lecture hall.'
The Buddha said to the monks: 'At that time, the Bodhisattva came to the lecture hall and sat on the virtuous bed. The king sent a messenger saying: 'The woman that the Bodhisattva looks at and likes, come and tell me.' At that time, the Bodhisattva met with the many beautiful women, and at that time, a Shakya woman named Gopa (俱夷) came to the Bodhisattva with the many beautiful women; she stepped aside and carefully looked at the Bodhisattva, her eyes never blinking. The Bodhisattva observed them all, and immediately smiled happily, taking a jeweled necklace and giving it to Gopa. Gopa replied: 'I do not covet these treasures and necklaces, I should adorn myself with merit.' The prince returned to his room, marveling at the unprecedented: 'Now this Gopa understands the impermanence of the world, and does not covet worldly glory.' At that time, the king's messenger went to the king and reported the whole story: 'Just now the prince has taken a liking to the Shakya woman Gopa.' The king, having heard this, sent a Brahmin to seek this woman as the prince's consort. At that time, the Shakyas of the Staff said: 'Our family tradition is that only those who have skills can marry our daughters; if the prince has skills, and clearly knows archery, charioteering, wrestling, writing, arithmetic, and is proficient in the six arts of ritual and music, then we will give him our daughter.' The Brahmin immediately returned and reported the details to the king. The king thought to himself; the king told the Bodhisattva about this method. The Bodhisattva told the king: 'Let's stop using this method for seeking a marriage.' The king said: 'Why do you say stop? Is it that you do not have skills?' Discussing the Dharma, yet saying stop'
。』太子報言：『所可應者皆能為耳。』王問菩薩：『藝術云何？』菩薩曰：『此間寧有奇異妙術與我等乎？將來睹之。』王即時笑：『能現術乎？』菩薩曰：『能！請會一切諸釋親族，當共現術。』王敕侍者：『遍令國中撞鐘擊鼓，卻後七日太子現術；諸有藝術皆來集會。』諸釋親族七日之中，五百人會——藝術勝者以執杖釋女而娉與之；戲射手博最第一者當得是女——皆出城門。於是調達手執牽象來入城門，見諸釋集欲現其術，即以右手牽象頭，左手持鼻，撲捏殺之。
「於時難陀與諸等類，共出城門，見於大象當路而死，問：『誰殺乎？』答曰：『調達害之。』即時牽移著于路側。於時菩薩尋出城門，見此死象因往問曰：『誰殺此象？』侍者答曰：『調達害之。』菩薩復問：『誰復移之著于路側？』答曰：『仁賢難陀也。』答曰：『大佳，是象身大，如是臭爛普熏城內。』即右手接擲置城外，去塹極遠。時諸天人無數百千，稱揚洪音皆言：『快哉，快哉！』虛空諸天，而讚頌曰：
「『手執大白象， 已死身至重； 擲棄于城外， 離塹極大遠。 此必為至聖， 平等離俗身； 逮成一切智， 以聖力常存。』
「爾時五百釋種宗族，皆至城門，在於寬處集會，欲現伎術。時白凈王與諸大力宗族
【現代漢語翻譯】 現代漢語譯本：太子回答說：『凡是應該做的，我都能做到。』國王問菩薩：『你的技藝如何？』菩薩說：『這裡難道有什麼奇異的技藝能與我相比嗎？將來會看到的。』國王立刻笑著說：『你能展現技藝嗎？』菩薩說：『能！請召集所有的釋迦親族，我將一起展現技藝。』國王命令侍者：『傳令全國敲鐘擊鼓，七天後太子將展現技藝；所有有技藝的人都來參加。』七天之內，五百位釋迦親族聚集——技藝高超者將娶釋迦族的女子為妻；射箭、摔跤最厲害的人也將得到這位女子——他們都出城門。這時，提婆達多（Devadatta）手牽著大象來到城門，看到釋迦族人聚集要展現技藝，就用右手抓住象頭，左手抓住象鼻，把大象捏死了。 當時，難陀（Nanda）和他的同伴們一起出城門，看到大象死在路中間，就問：『是誰殺的？』回答說：『是提婆達多殺的。』他們立刻把大象移到路邊。這時，菩薩也出城門，看到這頭死象，就問：『是誰殺的這頭象？』侍者回答說：『是提婆達多殺的。』菩薩又問：『是誰把它移到路邊的？』回答說：『是仁賢的難陀。』菩薩說：『這樣不好，這象的身體這麼大，這樣腐爛會散發出臭氣，熏遍整個城內。』於是用右手抓住大象，把它扔到城外，離護城河很遠的地方。當時，無數的天人和眾神都發出洪亮的聲音稱讚說：『太好了，太好了！』虛空中的諸天也讚頌說： 『手執大白象，已死身至重； 擲棄于城外，離塹極大遠。 此必為至聖，平等離俗身； 逮成一切智，以聖力常存。』 那時，五百位釋迦族人，都來到城門外寬闊的地方，準備展現技藝。這時，凈飯王（Suddhodana）和各位有權勢的宗族
【English Translation】 English version: The prince replied, 'Whatever is required, I can do it.' The king asked the Bodhisattva, 'What are your skills?' The Bodhisattva said, 'Is there any extraordinary skill here that can compare to mine? You will see in the future.' The king immediately laughed and said, 'Can you demonstrate your skills?' The Bodhisattva said, 'Yes! Please gather all the Shakya relatives, and I will demonstrate my skills together with them.' The king ordered his attendants, 'Order the whole country to ring the bells and beat the drums. In seven days, the prince will demonstrate his skills; all those with skills should come.' Within seven days, five hundred Shakya relatives gathered—the one with the best skills would marry a Shakya woman; the best archer and wrestler would also get this woman—they all went out of the city gate. At this time, Devadatta (提婆達多) came to the city gate leading an elephant. Seeing the Shakya people gathered to demonstrate their skills, he grabbed the elephant's head with his right hand and its trunk with his left, and crushed the elephant to death. At that time, Nanda (難陀) and his companions went out of the city gate together. Seeing the elephant dead in the middle of the road, they asked, 'Who killed it?' They were told, 'Devadatta killed it.' They immediately moved the elephant to the side of the road. At this time, the Bodhisattva also went out of the city gate. Seeing the dead elephant, he asked, 'Who killed this elephant?' The attendants replied, 'Devadatta killed it.' The Bodhisattva then asked, 'Who moved it to the side of the road?' They replied, 'The virtuous Nanda.' The Bodhisattva said, 'That's not good. The elephant's body is so large, and it will rot and stink, polluting the entire city.' Then, with his right hand, he grabbed the elephant and threw it outside the city, far beyond the moat. At that time, countless gods and humans praised with loud voices, saying, 'Excellent, excellent!' The gods in the sky also praised, saying: 'Holding the great white elephant, its dead body so heavy; Throwing it outside the city, far beyond the moat. This must be a supreme sage, equal and detached from the mundane; Having attained all-knowing wisdom, his holy power will always remain.' At that time, five hundred Shakya clan members all came to the wide area outside the city gate, ready to demonstrate their skills. At this time, King Suddhodana (凈飯王) and the powerful clans
諸釋，至現術處；時無數眾侍從菩薩欲觀其藝——斯釋宗族前見菩薩，在於書堂嗟嘆宣說六十四種書，其師選友睹之甚怪謂未曾有，天上世間無有是術，諸鬼神、龍、阿須倫等無能逮，睹其藝術者此真聖人也，以度無極；一一解字，義理本末無一疑滯，其聞見是德過釋梵日月諸天，我等目睹道術如是，誰能過者——諸釋宗族報眾人曰：『菩薩雖入書堂，悉知書䟽計校眾術，其見者鮮。今會大眾一時來集，此中誠勝能為顯雅，眾人觀知為誰勝乎？』
普曜經試藝品第十
「爾時有大臣名曰炎光，釋中大臣也，計校算術最為第一，所度無極，王立此人：『汝且觀之，何所太子為最勝耶？』於時菩薩觀察諸釋及國王子，有數百人，一一擲戲不及菩薩。菩薩報曰：『汝等且待，我當擲之。』時一王子來共擲戲，亦不能及；至五百人皆不能逮。時諸會者舉聲嘆曰：『若稱一辭至未曾有，況無數藝，所言殊特言辭談論不可究竟。』炎光大臣雖能計校，言談算術亦不能及。其迦維越樹木藥草，眾水渧數一一可知，摴蒲六博天文地理，八方異術天崩地動，一切諸術不比菩薩。前知無窮卻睹無極，六通三達誰能載乎？
「諸天人民虛空天神舉聲嘆曰：『三界眾生心中所念，諸可思想善惡禍福，道俗眾事發意之頃，悉知本末無一懫礙
【現代漢語翻譯】 現代漢語譯本 諸位釋迦族人，當（悉達多）到達展示技藝的場所時，無數的侍從菩薩都想觀看他的技藝——這時，釋迦族的族人看到菩薩在書堂里讚歎並宣講六十四種書寫方式，他的老師和同伴看到后都感到非常奇怪，認為這是前所未有的，天上人間都沒有這樣的技藝，即使是鬼神、龍、阿修羅等也無法企及。看到他技藝的人都認為這真是聖人，能夠度化眾生到達彼岸。他一一解釋文字，對於義理的本末沒有一絲疑惑和滯礙。他所展現的德行超過了釋天（Indra）、梵天（Brahma）、日月諸天。我們親眼目睹了他的道術如此高深，誰能超越他呢？——釋迦族的族人告訴眾人說：『菩薩雖然進入書堂，卻通曉所有的書寫、計算和各種技藝，但很少有人能親眼見到。現在大家聚集在一起，其中必定有能展現高雅技藝的人，大家看看誰能勝出呢？』
當時有一位大臣名叫炎光（Yan Guang），是釋迦族的大臣，在計算和算術方面最為出色，其能力深不可測。國王讓這個人去觀察：『你且看看，哪位太子最為優秀？』這時，菩薩觀察了釋迦族人和各國的王子，有數百人，他們一一擲骰子都比不上菩薩。菩薩說：『你們先等一下，我來擲。』當時，一位王子來和菩薩一起擲骰子，也比不上他；直到五百人都不能勝過他。當時，在場的人都高聲讚歎說：『如果說一句話都前所未有，更何況是無數的技藝，他所說的話和談論的內容都無法窮盡。』炎光大臣雖然擅長計算，但他的言談和算術也比不上菩薩。迦維越（Kapilavastu）的樹木藥草，所有水滴的數量他都能一一知曉，摴蒲（一種古代的博戲）、六博（一種古代的棋類遊戲）、天文地理、八方異術、天崩地動，一切的技藝都比不上菩薩。他能預知無窮的未來，又能看到無極的過去，擁有六神通和三達智，誰能比得上呢？
諸天人民、虛空天神都高聲讚歎說：『三界眾生心中所想，所有可以思考的善惡禍福，道俗之事，在他們剛一動念的時候，菩薩都能知道其本末，沒有一絲障礙。
【English Translation】 English version When the Shakyas arrived at the place for demonstrating skills, countless attendant Bodhisattvas wished to observe his arts—at this time, the Shakyas saw the Bodhisattva in the writing hall, praising and expounding on sixty-four kinds of writing. His teachers and companions were greatly astonished, considering it unprecedented. There was no such skill in heaven or on earth, and even ghosts, dragons, Asuras, etc., could not attain it. Those who witnessed his skills regarded him as a true sage, capable of ferrying beings to the other shore. He explained each character, and there was not a single doubt or hindrance regarding the beginning and end of the meaning. His virtue surpassed the gods of Indra, Brahma, the sun, and the moon. We have witnessed his profound Taoist arts; who can surpass him?—The Shakyas told the crowd: 『Although the Bodhisattva has entered the writing hall, he knows all writing, calculations, and various skills, but few have seen it firsthand. Now that everyone has gathered, there must be someone among us who can display elegant skills. Let us see who can prevail?』
At that time, there was a minister named Yan Guang, a minister of the Shakyas, who was the most outstanding in calculation and arithmetic, with immeasurable abilities. The king appointed this person: 『You should observe, which prince is the most excellent?』 At this time, the Bodhisattva observed the Shakyas and the princes of various countries, numbering in the hundreds. One by one, they threw dice, but none could match the Bodhisattva. The Bodhisattva said: 『You all wait, I will throw.』 Then, a prince came to throw dice with the Bodhisattva, but he also could not match him; up to five hundred people, none could surpass him. At that time, those present all exclaimed: 『If saying one word is unprecedented, how much more so are countless skills? His words and discussions are inexhaustible.』 Although Minister Yan Guang was skilled in calculation, his speech and arithmetic could not match the Bodhisattva. The trees and herbs of Kapilavastu, the number of all water droplets, he could know each one. The games of Chupu (an ancient game of chance), Liubo (an ancient board game), astronomy, geography, the strange arts of the eight directions, the collapse of the sky and the shaking of the earth—all skills were no match for the Bodhisattva. He could foresee the infinite future and see the boundless past. Who can bear the six supernatural powers and the three kinds of wisdom?
The gods of heaven, the people, and the gods of the void all exclaimed: 『The thoughts in the minds of all beings in the three realms, all the good and evil fortunes that can be conceived, the affairs of the Taoist and secular worlds, the Bodhisattva knows the beginning and end of them the moment they arise, without any hindrance.』
，歌舞伎樂無事不博；以忍辱慈道力仁和，從百千劫所作輕便，獨遊三世猶如日光周旋四域，菩薩如是心無疑網。』虛空之中諸天覆嘆：『是大丈夫無極至聖，汝等雖見在家所為；且聽我言，發意之頃，往來十方無數億國，皆來供養，亦復奉禮十方導師；雖現往來亦無周旋，汝等意謂神足何爾？誰能睹知是無等倫獨行只步？以是之故，咸皆奉敬菩薩最勝。』諸釋報言：『能解是者，色慾皆凈一切本無。』於是菩薩一意悉見睹其本末。
「時諸釋族種姓悉共集會，欲試手搏。調達在世常自貢高，自謂為可不肯折伏，常與菩薩共諍威力，一切來者睹之超異，右繞稽首歸禮大聖。調達及難陀故欲手搏，於時菩薩安隱詳序，愍念之故舉調達身，在於空中三反挑旋，菩薩大慈無所傷害，徐著地上使身不痛。『卿等貢高不捨自大，咸皆來集，一時與我共行手搏，諸有伎藝悉來集會。』菩薩勢力適以手觸自然墮地，時諸天人無數億千及虛空神，宣揚洪音贊言：『善哉！菩薩超絕無能及者。』雨諸天華，異口同音而重贊曰：『假使十方一切眾生皆為力士，一時伏之，何況斯等。菩薩忍辱如須彌山，過於鐵圍無能動者，若以手持十方諸山，須臾碎之如塵如灰，何況凡夫；今顯此力不足為奇，是為俗力，未為道力最上第一。降伏諸魔及與
【現代漢語翻譯】 現代漢語譯本：『歌舞伎樂沒有哪樣不精通；以忍辱、慈悲的道力、仁愛與平和，從百千劫以來所做的輕便之事，獨自遊歷三世，猶如日光周旋於四方，菩薩的心就是這樣沒有疑惑。』虛空中諸天又嘆道：『這是大丈夫，無極至聖，你們雖然看到他在家時的所作所為；且聽我說，他發願的瞬間，往來十方無數億國土，都來供養，也奉禮十方導師；雖然顯現往來，卻並沒有周旋，你們認為他的神足為什麼會這樣？誰能看到他這無與倫比的獨行？因此，都敬奉菩薩為最殊勝。』諸釋回答說：『能理解這些的，都清凈了一切本無。』於是菩薩一心全部看到了事情的本末。 『當時，諸釋迦族（釋迦牟尼佛的種族）的種姓都一起，想要試著比試摔跤。提婆達多（佛陀的堂弟，後背叛佛陀）在世時常常自高自大，自認為很了不起，不肯折服，常常與菩薩爭鬥威力，所有來觀看的人都看到他的超凡之處，右繞稽首，歸禮大聖。提婆達多和難陀（佛陀的異母弟）故意要比試摔跤，這時菩薩安詳地敘述，因為憐憫的緣故舉起提婆達多的身體，在空中三次挑旋，菩薩大慈大悲沒有傷害他，慢慢地放在地上使他身體不痛。『你們貢高自大不肯捨棄，都來聚集，一時與我一起比試摔跤，所有技藝都來比試。』菩薩的力量只是用手一觸就自然倒地，當時諸天人無數億千及虛空神，宣揚洪亮的聲音讚歎說：『善哉！菩薩超絕，沒有人能比得上。』降下諸天花，異口同聲地再次讚歎說：『假使十方一切眾生都是力士，一時降伏他們，何況這些人。菩薩的忍辱如同須彌山（佛教中的聖山），超過鐵圍山（佛教中圍繞世界的山），沒有人能動搖他，如果用手拿著十方諸山，須臾就能把它們碎成塵土，何況凡夫；現在顯現這種力量不足為奇，這是世俗的力量，不是道力最上第一。降伏諸魔以及』
【English Translation】 English version: 'There is no art of singing and dancing that he does not master; with the power of patience, compassion, benevolence, and harmony, from the light deeds done over hundreds of thousands of kalpas, he travels alone through the three worlds, like the sun revolving around the four regions, the Bodhisattva's mind is thus without doubt.' The devas in the void further exclaimed: 'This is a great man, infinitely holy, although you see his actions while at home; listen to me, in the moment of his aspiration, he travels to countless billions of lands in the ten directions, all come to make offerings, and also pay homage to the teachers of the ten directions; although he appears to travel, he does not actually revolve, why do you think his divine feet are like this? Who can see his unparalleled solitary walk? Therefore, all revere the Bodhisattva as the most supreme.' The Shakyas replied: 'Those who can understand this, purify all that is originally non-existent.' Then the Bodhisattva, with one mind, saw the beginning and end of everything. 'At that time, all the Shakya (the clan of Shakyamuni Buddha) clansmen gathered together, wanting to test their wrestling skills. Devadatta (Buddha's cousin, who later betrayed him) was always arrogant in his lifetime, thinking himself great, unwilling to submit, and often contended with the Bodhisattva in power. All who came to watch saw his extraordinary nature, circumambulated him to the right, and paid homage to the great sage. Devadatta and Nanda (Buddha's half-brother) deliberately wanted to wrestle, at this time the Bodhisattva calmly narrated, out of compassion he lifted Devadatta's body, spun him three times in the air, the Bodhisattva with great compassion did not harm him, and gently placed him on the ground so that his body did not hurt. 'You are arrogant and unwilling to give up your pride, all come together, at once wrestle with me, all skills come to compete.' The Bodhisattva's power merely touched them with his hand and they naturally fell to the ground, at that time countless billions of devas and humans and the gods of the void, proclaimed with loud voices, praising: 'Excellent! The Bodhisattva is unsurpassed, no one can compare.' They rained down heavenly flowers, and with one voice praised again: 'Even if all beings in the ten directions were strongmen, they would be subdued at once, let alone these people. The Bodhisattva's patience is like Mount Sumeru (a sacred mountain in Buddhism), surpassing the Iron Mountain Range (a mountain range surrounding the world in Buddhism), no one can move him, if he held the mountains of the ten directions in his hand, he could crush them into dust in an instant, let alone ordinary people; now showing this power is not surprising, this is worldly power, not the supreme first power of the Way. Subduing all demons and'
官屬，必當逮成無上正真之道，為最正覺，顯是功德菩薩最勝。』執杖釋種，見於菩薩大德無量，擲象手搏當世少雙。
「爾時國王及諸釋種，更欲試射。時調達豎四十里準，難陀準六十里，菩薩百里。時調達射中四十里鼓，不能得過；難陀六十里，亦不得越；執杖釋種亦四十里，皆不能過；於時持弓授于菩薩，菩薩張弓，弓即折破。菩薩又問：『於是城中寧有異弓任吾用不？』王即言：『有。』問：『在何所？』王曰：『昔吾祖父名曰師子，所執用弓奇異無雙，身沒之後無能用者，著于天祠。』時菩薩言：『便可持來。』持來授之，執杖釋種一切諸釋無能張者；以授菩薩，菩薩在坐以手捺張，抨弓之聲悉聞城內，百千國人虛空天子，舉聲嗟嘆而說頌曰：
「『不起于座上， 即時張此弓； 如是具諸愿， 必逮成天尊。』
「爾時菩薩執弓注箭，即時放撥，中百里鼓而穿壞之；箭沒地中踴泉自出，箭便過去中鐵圍山，三千大千剎土六反震動，一切諸釋怪未曾有。虛空諸天咸嗟嘆言：『至未曾有，如是妙術清凈至真，諸菩薩中最為殊特。』於斯執杖釋種以女俱夷送詣白凈王宮，為菩薩妃；隨世習俗現相娛樂，婇女八萬四千，俱夷為尊。時妃俱夷無增減心，臥常覺寤初不睡眠，在於燕室寂寞思惟：『將無舍我
【現代漢語翻譯】 現代漢語譯本：『官屬們，必定要證得無上正真之道，成為最正覺，彰顯這功德菩薩的最殊勝之處。』執杖釋種（釋迦族的武士）看到菩薩的偉大德行無量無邊，他徒手摔象，當世無人能及。 『那時，國王和各位釋種又想試探射箭。當時，提婆達多（佛陀的堂弟）豎起四十里的靶子，難陀（佛陀的異母弟）豎起六十里的靶子，菩薩豎起一百里的靶子。當時，提婆達多射中四十里的鼓，不能超過；難陀射中六十里的鼓，也不能超越；執杖釋種也射四十里，都不能超過。這時，把弓遞給菩薩，菩薩拉弓，弓就斷裂了。菩薩又問：『在這城中，有沒有別的弓可以給我用？』國王說：『有。』菩薩問：『在哪裡？』國王說：『以前我的祖父名叫師子（獅子），他所用的弓奇異無比，他去世后沒有人能用，就放在天祠里。』當時菩薩說：『可以拿來。』拿來遞給菩薩，執杖釋種和所有釋迦族人都不能拉開；遞給菩薩，菩薩坐在那裡用手按著就拉開了，弓弦的聲音整個城裡都聽得到，成千上萬的國人和空中的天子都發出讚歎，並說了偈頌： 『不起于座上，即時張此弓；如是具諸愿，必逮成天尊。』 『當時，菩薩拿著弓，裝上箭，立刻放箭，射中百里外的鼓並穿透它；箭射入地中，涌出泉水，箭穿過鐵圍山，三千大千世界六次震動，所有釋迦族人都感到驚奇，前所未有。空中的諸天都讚歎說：『真是前所未有，如此精妙的技藝清凈至真，在所有菩薩中最為殊特。』於是，執杖釋種把俱夷（菩薩的妃子）送往凈飯王（佛陀的父親）的宮殿，作為菩薩的妃子；按照世俗的習俗，他們一起享樂，有八萬四千名婇女，俱夷最為尊貴。當時，妃子俱夷沒有貪戀之心，她常常保持清醒，從不睡覺，在燕室裡寂寞地思考：『難道要捨棄我嗎？』
【English Translation】 English version: 『The officials must attain the unsurpassed, true, and correct path, become the most perfectly enlightened one, and manifest the supreme virtues of this Bodhisattva.』 The Śākya warrior, seeing the immeasurable great virtue of the Bodhisattva, who wrestled an elephant with his bare hands, unparalleled in the world. 『At that time, the king and the Śākyas wanted to test his archery again. Then, Devadatta (Buddha's cousin) set up a target forty li away, Nanda (Buddha's half-brother) set up a target sixty li away, and the Bodhisattva set up a target one hundred li away. At that time, Devadatta hit the drum forty li away, but could not go further; Nanda hit the drum sixty li away, but could not surpass it; the Śākya warrior also shot forty li, but could not surpass it. Then, the bow was handed to the Bodhisattva, and when the Bodhisattva drew the bow, it broke. The Bodhisattva then asked: 『Is there another bow in this city that I can use?』 The king said: 『There is.』 The Bodhisattva asked: 『Where is it?』 The king said: 『In the past, my grandfather, named Siṃha (Lion), had a bow that was unique and unparalleled. After his death, no one could use it, so it was placed in the heavenly shrine.』 Then the Bodhisattva said: 『It can be brought here.』 It was brought and handed to the Bodhisattva. The Śākya warrior and all the Śākyas could not draw it; when it was handed to the Bodhisattva, the Bodhisattva sat there and drew it with his hand. The sound of the bowstring was heard throughout the city, and hundreds of thousands of people and the heavenly beings in the sky all exclaimed in admiration and said in verse: 『Without rising from his seat, he immediately draws this bow; thus fulfilling all his wishes, he will surely attain the status of a heavenly honored one.』 『At that time, the Bodhisattva took the bow, loaded an arrow, and immediately released it, hitting the drum one hundred li away and piercing it; the arrow went into the ground, and a spring of water gushed out. The arrow passed through the Iron Mountain, and the three thousand great thousand worlds shook six times. All the Śākyas were amazed, as it was unprecedented. The heavenly beings in the sky all exclaimed: 『It is truly unprecedented, such exquisite skill, pure and true, the most extraordinary among all Bodhisattvas.』 Then, the Śākya warrior sent Gopi (Bodhisattva's wife) to the palace of King Śuddhodana (Buddha's father) to be the Bodhisattva's wife; according to worldly customs, they enjoyed themselves together, with eighty-four thousand concubines, Gopi being the most honored. At that time, Queen Gopi had no attachment, she remained awake and never slept, and in her private chamber, she pondered in solitude: 『Will he abandon me?』
耶？』婇女侍衛恒圍繞之。」於是頌曰：
「數千人侍身， 思惟尊在不； 以威德至誠， 處中猶在火。 常思護諸根， 其意不樂余； 如日震光明， 不用無數問。
「菩薩在宮婇女之間，開化訓導八萬四千女，發無上正真道意，逮不退轉。爾時兜術有天子，名曰應出家，于無上正真道意而不退轉，三萬二千天眷屬圍繞，往詣菩薩所止宮殿，住虛空中，因說偈言：
「『人師子見生， 沒來忍名聞； 隨俗在中宮， 在世多教化。 訓無數天人， 雖在於世俗； 今日正是時， 應當出家去。 眾縛未得解， 不貪人見道； 當究所應度， 為盲冥現路。 俗慕妻子財， 榮祿諸所有； 見尊學習之， 必當放出家。 棄四域七寶， 娛樂尊豪位； 以見出家業， 遊行師子座。 即知行安隱， 不樂諸愛慾； 生來以大久， 得道為天人。 稽首為歸命， 猶如山河水； 當出家為佳， 常興殊勝行。 金色雖妙好， 端政最第一； 興光應舍國， 宜益諸天人。 不以樂五欲， 可致於差特； 聖慧能充滿， 度世賢聖業。 尊意所慕樂， 白凈王宮中； 澍舍如蓮華， 思惟當棄去。 塵勞當熾盛， 應離諍于獄； 仁威為無上， 速立解
【現代漢語翻譯】 現代漢語譯本 『耶？』侍女和衛士總是圍繞著他。」於是用頌歌說道： 『數千人侍奉在身邊，思考著尊者是否安在； 以威嚴和德行至誠，身處其中猶如在火中。 常常想著守護自己的六根，他的心意不貪戀其他； 如同太陽震耀光明，不用無數的詢問。 菩薩在宮廷侍女之間，開導教化八萬四千名女子，使她們發起無上正真道的心意，達到不退轉的境界。當時兜率天（Tusita，佛教欲界六天之一，位於第四層）有一位天子，名叫應出家（Yingchujia），他對無上正真道的心意不退轉，三萬二千天眷屬圍繞著他，前往菩薩所居住的宮殿，停留在虛空中，因此說了偈語： 『人中獅子（指佛陀）見生，爲了忍辱而聞名； 隨順世俗住在宮中，在世間多加教化。 教導無數天人，雖然身處世俗之中； 今日正是時候，應當出家離去。 眾生的束縛尚未解脫，不貪圖人們見道； 應當探究所應度化的眾生，為盲昧的眾生指明道路。 世俗之人羨慕妻子和財富，榮華富貴以及所有的一切； 見到尊者學習這些，必定會放下出家。 捨棄四域（指四大部洲）七寶，以及尊貴的娛樂地位； 以見到出家之業，登上師子座（指佛陀的座位）。 即知修行安穩，不貪戀各種愛慾； 生來已久，得道為天人。 稽首歸命，猶如山河流水； 應當出家為佳，常常興起殊勝的修行。 金色雖然美妙，端正最為第一； 興起光明應當捨棄國家，適宜利益諸天人。 不以貪圖五欲之樂，可以達到殊勝的境界； 聖慧能夠充滿，度化世間的賢聖事業。 尊者心中所羨慕的，在清凈的王宮中； 像蓮花一樣盛開，思考著應當捨棄離去。 塵世的煩惱將要熾盛，應當遠離爭鬥和牢獄； 仁慈的威德最為無上，迅速建立解脫之道。』
【English Translation】 English version 'Yes?' Maidens and guards always surrounded him.」 Then he spoke in verse: 'Thousands of people attend by his side, pondering whether the honored one is at peace; With majesty and virtue, being sincere, he is in the midst as if in fire. He constantly thinks of guarding his six senses, his mind does not crave for anything else; Like the sun radiating light, there is no need for countless questions. The Bodhisattva, among the palace maidens, enlightened and taught eighty-four thousand women, causing them to generate the mind of unsurpassed, true, and right enlightenment, attaining non-retrogression. At that time, there was a Deva (celestial being) in Tusita (one of the six heavens of the desire realm in Buddhism, located on the fourth level) named Yingchujia, who did not regress from the mind of unsurpassed, true, and right enlightenment. Surrounded by thirty-two thousand celestial attendants, he went to the palace where the Bodhisattva resided, staying in the void, and thus spoke in verse: 'The Lion among men (referring to the Buddha) is seen to be born, renowned for his endurance; Following the customs, he dwells in the palace, in the world he teaches and transforms many. He teaches countless Devas and humans, although he is in the midst of the mundane; Today is the right time, he should leave home. The fetters of beings have not yet been released, not craving for people to see the path; He should investigate those who should be liberated, to show the way for the blind and ignorant. Worldly people admire wives and wealth, glory and all possessions; Seeing the honored one learning these, they will surely give up and leave home. Abandoning the seven treasures of the four realms (referring to the four continents), and the honored position of entertainment; By seeing the practice of leaving home, he ascends the lion's seat (referring to the Buddha's seat). Thus knowing that practice is peaceful, not craving for various desires; Having been born for a long time, he attains the path for Devas and humans. Bowing in reverence, like rivers and streams; It is best to leave home, constantly engaging in superior practices. Although gold is wonderful, uprightness is the most supreme; Raising light, he should abandon the country, suitable to benefit all Devas and humans. Not by craving the pleasures of the five desires, can one reach a superior state; Holy wisdom can be fulfilled, to liberate the world with the work of the wise and holy. What the honored one admires, in the pure royal palace; Blooming like a lotus flower, thinking of abandoning and leaving. The afflictions of the world will become intense, one should stay away from strife and prison; Benevolent majesty is the most supreme, quickly establish the path of liberation.'
脫道。 仁了慧界久， 睹眾生疾患； 以法為醫藥， 建立泥洹安。 為消盲冥路， 縛癡種邪網； 疾化諸天人， 施智慧道目。 顯示無央數， 天龍鬚倫神； 已得成佛道， 還聞無上法。 以濟禽獸王， 其光照宮殿； 降伏往稽首， 及令四天王。 普為惟歸伏， 當欲奉四缽； 成佛得所愿， 梵天行寂然。 觀慈大愍哀， 勸助人中尊； 喜護於一切， 轉無上法輪。 已得至佛道， 坐于佛樹下； 觀察極名稱， 當睹覺成道。 及余諸菩薩， 宮中見造議； 為眾普告首， 為眾最後安。 已宣柔軟音， 念定光受決； 至誠無虛妄， 暢最勝音響。』」
普曜經四出觀品第十一
佛告比丘：「時諸天人勸發菩薩，父王白凈寐夢睹見菩薩出家，樂於寂然諸天圍繞；又見剃頭身著袈裟。時從夢覺，即遣人問：『太子在宮不？』侍者答曰：『太子在耳。』時白凈王入太子宮，『今觀太子必當出家。所以者何？如我於今所見變應。』心自念言：『太子將無慾行遊觀？當敕四衢嚴治道路，學調伎樂普令清凈，卻後七日太子當出，使道平正莫令不凈，勿使見非諸不可意。』即時受教皆當如法，嚴治已竟懸繒幡蓋，兵眾圍繞導從前後。
「爾時菩薩出東城門，菩
【現代漢語翻譯】 現代漢語譯本 脫離世俗之道。 仁慈智慧的境界長久存在，洞察眾生的苦難疾病； 以佛法為良藥，建立涅槃的安樂。 爲了消除盲目的黑暗道路，束縛愚癡的種子和邪惡的羅網； 迅速教化諸天和世人，施予智慧的道眼。 顯現無數的天龍、須倫神（一種神）， 他們已經成就佛道，還來聽聞無上的佛法。 爲了救濟禽獸之王，佛光照耀宮殿； 降伏他們前來頂禮，以及令四天王（佛教護法神）歸順。 普遍地使他們歸順，將要奉獻四個缽； 成就佛道，達成所愿，梵天（色界天之主）也寂靜無聲。 觀察慈悲大愛，勸助人中之尊（佛陀）； 歡喜地守護一切眾生，轉動無上的法輪。 已經證得佛道，坐在菩提樹下； 觀察極高的名號，將要見到覺悟成道。 以及其餘的菩薩們，在宮中看到（佛陀）正在籌劃； 為大眾普遍地宣告，為眾生帶來最後的安樂。 已經宣說柔和的聲音，憶念定光佛（過去佛）的授記； 至誠真實沒有虛妄，宣揚最殊勝的音聲。
《普曜經》四出觀品第十一
佛告訴比丘們：『當時諸天人勸請菩薩，父王凈飯王在睡夢中看到菩薩出家，喜歡寂靜，諸天圍繞；又看到剃頭身穿袈裟。當時從夢中醒來，就派人詢問：『太子在宮中嗎？』侍者回答說：『太子在。』當時凈飯王進入太子宮，『現在觀察太子必定要出家。這是什麼原因呢？因為我今天所見到的異象。』心中自念：『太子難道想要出遊觀光嗎？應當命令四通八達的道路嚴加整治，學習調和伎樂，普遍使之清凈，七天之後太子將要出行，使道路平坦端正，不要有不乾淨的地方，不要讓他看到不合心意的事情。』當時接受教令，都按照佛法去做，整治完畢，懸掛綵帶幡蓋，兵眾圍繞，引導前後。
『那時菩薩從東城門出來，菩
【English Translation】 English version Departing from the path of the world. The realm of benevolence and wisdom endures, beholding the suffering and sickness of all beings; Using the Dharma as medicine, establishing the peace of Nirvana. To eliminate the blind path of darkness, binding the seeds of ignorance and the nets of evil; Swiftly transforming gods and humans, bestowing the eye of wisdom's path. Revealing countless dragons, gods, and Surun gods (a type of deity); They have already attained Buddhahood, and return to hear the supreme Dharma. To save the king of beasts, the Buddha's light illuminates the palace; Subduing them to bow in reverence, and causing the Four Heavenly Kings (Buddhist guardian deities) to submit. Universally causing them to submit, they will offer four bowls; Attaining Buddhahood, fulfilling their wishes, even Brahma (lord of the Form Realm) is silent. Observing great compassion and love, urging the honored one among humans (the Buddha); Joyfully protecting all beings, turning the supreme Dharma wheel. Having already attained Buddhahood, sitting under the Bodhi tree; Observing the supreme name, about to witness the awakening to enlightenment. And the other Bodhisattvas, in the palace, see (the Buddha) making plans; To proclaim to the masses universally, bringing final peace to all beings. Having already proclaimed a gentle voice, remembering the prediction of Dipankara Buddha (a past Buddha); Sincere and true without falsehood, proclaiming the most excellent sound.
Chapter Eleven of the 'Universal Radiance Sutra', 'The Four Excursions'
The Buddha told the monks: 'At that time, the gods and humans urged the Bodhisattva, and King Suddhodana, the father, saw in a dream the Bodhisattva leaving home, enjoying solitude, surrounded by gods; and also saw him with his head shaved and wearing a kasaya. When he awoke from the dream, he immediately sent people to ask: 'Is the prince in the palace?' The attendants replied: 'The prince is here.' Then King Suddhodana entered the prince's palace, 'Now observing the prince, he will surely leave home. Why is this? Because of the strange signs I have seen today.' He thought to himself: 'Does the prince want to go out for sightseeing? I should order the roads in all directions to be strictly cleaned, learn to harmonize music, and make everything clean. After seven days, the prince will go out, so the roads should be flat and straight, without any uncleanliness, and he should not see anything unpleasant.' At that time, they received the order and did everything according to the Dharma, finishing the preparations, hanging banners and canopies, with soldiers surrounding and guiding the way.
'At that time, the Bodhisattva came out of the east gate of the city, and the Bodhi'
薩威聖之所建立，於時諸天化作老人，頭白齒落目冥耳聾，短氣呻吟執杖僂步住于中路，菩薩知之故復發問：『此為何人？頭白齒落羸瘦乃爾。』御者答言：『是名老人，諸貌已盡形變色衰，飲食不化氣力虛微，命在西垂余壽無幾，故曰老矣。』菩薩即曰：『是則世法而有此難？一切眾生皆有斯患？人命速駛猶山水流，宿夜逝疾難可再還，老亦然矣，不亦苦哉。』一心專精思惟正義。御者答曰：『不獨此人遇苦患也，天下皆爾，俗之常法，聖尊父母親里知識，皆致此老，咸同是業。』菩薩時曰：『不解句義愚人自大，不覺老至自沒塵埃，便可回還，用是五樂不益於事。』自睹如幻、空中之電，還入宮中思惟經典愍念十方，宜以法藥必療治之。
「菩薩後日復欲出遊，王敕外吏嚴治道路，去諸不凈。菩薩駕乘出南城門，復于中路見疾病人，水腹身羸臥于道側，氣息張口命將欲絕。菩薩知之故復發問，告御者曰：『此為何人？』御者曰：『此名病人，已至死地命在須臾，骨節慾解余壽如發。』菩薩即曰：『萬物無常有身皆苦，生皆有此何得免之。吾身不久亦當然矣，不亦痛乎。有身有苦，無身乃樂。』即還入宮。
「復于異日報王遊觀，王敕外吏嚴治道路。太子乘駕出西城門，見一死人著于床上，家室圍繞舉之出城，
【現代漢語翻譯】 現代漢語譯本：當薩威聖（Savi，指釋迦牟尼佛的前世）建立功德時，諸天化作老人，他們頭髮花白，牙齒脫落，眼睛昏花，耳朵失聰，氣喘吁吁，拄著枴杖，彎腰駝背地站在路中央。菩薩（指釋迦牟尼佛）知道這是天神所化，於是發問：『這是什麼人？頭髮花白，牙齒脫落，如此羸弱。』御者回答說：『這叫做老人，他們的容貌已經衰老，形體改變，臉色衰敗，飲食難以消化，氣力虛弱，生命垂危，餘下的壽命不多了，所以說是老了。』菩薩說：『難道世間法則就是如此艱難？一切眾生都有這樣的苦難嗎？人的生命如此迅速，就像山間流水一樣，日夜流逝，難以返回，衰老也是如此，這不是很痛苦嗎？』他一心專精地思考著這些道理。御者回答說：『不只是這個人遭遇苦難，天下所有的人都是如此，這是世俗的常態。即使是聖尊的父母、親戚、朋友，都會衰老，都逃脫不了這個規律。』菩薩當時說：『不理解這些道理的愚人自以為是，不覺察衰老將至，自己陷入塵埃之中，現在可以回去了，用這五種享樂對事情沒有幫助。』他看到這一切如同幻象、空中閃電一般，回到宮中思考經典，憐憫十方眾生，應該用佛法來治療他們的痛苦。 菩薩後來又想出游，國王命令外官整修道路，清除不潔之物。菩薩駕車從南門出城，又在路中央看到一個病人，他腹部腫脹，身體虛弱地躺在路邊，張著嘴喘氣，生命即將終結。菩薩知道這是天神所化，於是發問，告訴御者說：『這是什麼人？』御者說：『這叫做病人，已經到了死亡的邊緣，生命危在旦夕，骨節快要散開，餘下的壽命像頭髮一樣脆弱。』菩薩說：『萬物無常，有身體就有痛苦，生來就有這些苦難，怎麼能避免呢？我的身體不久也會這樣，這不是很痛苦嗎？有身體就有痛苦，沒有身體才是快樂。』於是就返回宮中。 又過了幾天，菩薩稟告國王要出遊，國王命令外官整修道路。太子駕車從西門出城，看到一個死人被放在床上，家人圍繞著他，抬著他出城。
【English Translation】 English version: When Savi (referring to a previous life of Shakyamuni Buddha) was establishing merit, the gods transformed into old men, with white hair, missing teeth, dim eyes, deaf ears, short breaths, leaning on canes, and hunching over, standing in the middle of the road. The Bodhisattva (referring to Shakyamuni Buddha) knew this was a divine transformation, so he asked: 'Who are these people? With white hair, missing teeth, and so weak.' The charioteer replied: 'These are called old people, their appearances have aged, their forms have changed, their complexions have faded, their food is difficult to digest, their strength is weak, their lives are in danger, and their remaining lifespan is short, so they are called old.' The Bodhisattva said: 'Is this the way of the world, so difficult? Do all living beings have such suffering? Human life is so swift, like mountain streams, flowing day and night, difficult to return, and aging is the same, isn't it painful?' He focused his mind on contemplating these truths. The charioteer replied: 'It is not just this person who encounters suffering, everyone in the world is like this, it is the norm of the world. Even the parents, relatives, and friends of the Holy One will age, and none can escape this law.' The Bodhisattva then said: 'The foolish who do not understand these truths are arrogant, unaware of the approach of old age, and fall into the dust. Now we can return, using these five pleasures is of no help.' He saw all of this as an illusion, like lightning in the sky, and returned to the palace to contemplate the scriptures, pitying all beings in the ten directions, and should use the Dharma to cure their suffering. Later, the Bodhisattva wanted to go out for a tour again, and the king ordered the officials to repair the roads and remove impurities. The Bodhisattva drove out of the south gate, and again in the middle of the road saw a sick person, with a swollen abdomen, lying weakly on the side of the road, gasping for breath, his life about to end. The Bodhisattva knew this was a divine transformation, so he asked, telling the charioteer: 'Who is this person?' The charioteer said: 'This is called a sick person, who has reached the edge of death, his life is hanging by a thread, his joints are about to break apart, and his remaining lifespan is as fragile as a hair.' The Bodhisattva said: 'All things are impermanent, having a body means having suffering, and all beings are born with these sufferings, how can they avoid them? My body will soon be like this, isn't it painful? Having a body means having suffering, not having a body is happiness.' Then he returned to the palace. After a few more days, the Bodhisattva informed the king that he wanted to go out for a tour, and the king ordered the officials to repair the roads. The prince drove out of the west gate and saw a dead person placed on a bed, surrounded by family members, carrying him out of the city.
涕淚悲哭椎胸呼嗟，頭面塵垢淚下如雨：『何為棄我獨逝而去？』菩薩知之而復問曰：『此為何人？』御者答曰：『此是死人。人生有死猶春有冬，身沒神逝宗家別離，人物一統無生不終。』菩薩答曰：『夫死痛矣，精神懅矣，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，是故聖人以身為患，而愚者寶之至死無厭。吾不能復以死受生，往來五道勞我精神。』便回車還，思度十方。
「復于異日，報王出遊。出北城門，見一沙門，寂靜安徐凈修梵行，諸根寂定目不妄視，威儀禮節不失道法，衣服整齊手執法器。菩薩問之：『此為何人？』御者答曰：『此名比丘，以棄情慾，心意寂然猶如太山，不可傾動；難污如空，屈伸低仰不失儀則；心如蓮華悉無所著，亦如明珠六通清徹，無一蔽礙，慈愍一切欲度十方。』菩薩即言：『善哉！唯是為快，是吾所樂，心意寂靜自愍度彼，善業快利成甘露果。』」
佛告比丘：「父王白凈觀菩薩行，見聞如是，不慕世榮心如虛空，而懷怖懅畏之出家；宿夜將護，高其墻壁深掘諸塹；更立城門，門開閉聲聞四十里；立諸宿衛勇猛之士，被鎧執仗於四城門，皆敕眾兵勿有遺漏，將無太子舍吾出家，于其宮裡亦宿衛之；益眾伎女婇女娛樂，令太子悅不懷
【現代漢語翻譯】 現代漢語譯本 涕淚悲哭，捶胸呼喊，頭面沾滿塵土，淚如雨下：『為何拋下我獨自離去？』菩薩知道后又問：『這是什麼人？』御者回答說：『這是死人。人生有死就像春天有冬天一樣，身體消亡，精神離去，宗族家人分離，世間萬物沒有哪個不是生而終結的。』菩薩回答說：『死亡真是痛苦啊，精神也感到恐懼，活著的人都將經歷老、病、死的痛苦，沒有誰不是被這些痛苦逼迫而走向死亡，這難道不痛苦嗎！我看到死者，形體毀壞，身體化為塵土，但精神卻不會消滅，所以聖人把身體看作是禍患，而愚蠢的人卻把它當作寶貝，直到死亡都不知道滿足。我不能再因為死亡而受生，在五道中往來勞累我的精神。』於是就調轉車頭返回，思考著十方世界。 又有一天，菩薩稟告國王要出遊。出北城門，看見一位沙門（出家修道的人），他寂靜安詳，清凈地修持梵行（清凈的行為），諸根寂定，眼睛不亂看，威儀禮節不失道法，衣服整齊，手中拿著法器。菩薩問他：『這是什麼人？』御者回答說：『這叫做比丘（出家受戒的男子），他捨棄了情慾，心意寂靜，如同泰山一樣不可動搖；難以被污染，如同虛空一樣，屈伸低頭抬頭都不失儀態；心如蓮花一樣不執著任何事物，也像明珠一樣六根清凈，沒有一絲遮蔽，慈悲憐憫一切眾生，想要度化十方世界。』菩薩立刻說：『太好了！這才是快樂，是我所喜歡的，心意寂靜，自己憐憫自己，也度化他人，善業快速成就，結出甘露的果實。』 佛告訴比丘們：『父王凈飯王（Suddhodana）觀察菩薩的言行，見聞這些事情后，不羨慕世俗的榮華，心如虛空，卻又害怕他出家；日夜守護，加高墻壁，深挖壕溝；又設立城門，城門開關的聲音能傳到四十里外；設立許多勇猛的衛士，身披鎧甲，手持兵器，在四城門把守，都命令士兵不要有任何疏漏，擔心太子捨棄他們出家，在宮裡也派人守護他；增加許多歌舞伎女，用娛樂來讓太子高興，不讓他產生出家的念頭。』
【English Translation】 English version Weeping and wailing, beating his chest and lamenting, his face covered in dust, tears falling like rain, he cried: 『Why have you abandoned me and departed alone?』 The Bodhisattva, knowing this, asked again: 『Who is this person?』 The charioteer replied: 『This is a dead person. Life has death just as spring has winter. The body perishes, the spirit departs, family members are separated. All things in the world, without exception, are born and eventually die.』 The Bodhisattva replied: 『Death is truly painful, and the spirit feels fear. Those who live will all experience the suffering of old age, sickness, and death. No one is not forced by these sufferings to face death. Is this not painful! I see that when a person dies, the form is destroyed, the body turns to dust, but the spirit does not perish. Therefore, the sages consider the body a source of trouble, while the foolish treasure it until death without satisfaction. I cannot again be born because of death, and travel back and forth in the five realms, wearying my spirit.』 Then he turned the chariot around and returned, contemplating the ten directions. Another day, the Bodhisattva informed the king that he wished to go out for a tour. Leaving through the north gate, he saw a Shramana (a renunciate), who was peaceful and serene, purely practicing Brahma-conduct (pure conduct). His senses were calmed, his eyes did not wander, his demeanor and etiquette did not violate the Dharma, his clothes were neat, and he held a Dharma implement in his hand. The Bodhisattva asked him: 『Who is this person?』 The charioteer replied: 『This is called a Bhikshu (a monk), who has abandoned desires, his mind is as still as Mount Tai, unshakeable; as difficult to defile as the sky, his movements and postures are always proper; his heart is like a lotus flower, unattached to anything, and like a bright pearl, his six senses are clear and unobstructed, compassionate to all beings, wishing to liberate the ten directions.』 The Bodhisattva immediately said: 『Excellent! This is true happiness, this is what I desire, a mind that is peaceful, pitying oneself and liberating others, good deeds quickly accomplished, bearing the fruit of nectar.』 The Buddha told the Bhikshus: 『King Suddhodana (the father of the Bodhisattva), observing the Bodhisattva』s actions, having seen and heard these things, did not admire worldly glory, his mind was like the void, yet he was afraid that he would leave home; he guarded him day and night, raising the walls higher, digging deeper moats; he also established city gates, the sound of the gates opening and closing could be heard forty miles away; he established many brave guards, wearing armor and holding weapons, guarding the four city gates, ordering all the soldiers not to have any omissions, fearing that the prince would abandon them and leave home, and they also guarded him in the palace; he increased the number of singing and dancing girls, using entertainment to make the prince happy, so that he would not have the thought of leaving home.』
憂感。
「又其菩薩宿積智德，在胎中時威神吉祥；夢中所見功勛大祚，十方自然有蓋悉覆三界；還得安隱，開化一切滅諸惡趣；於四衢路有四色鳥，變為一色；見諸不凈，經行其上而不污足；又有大水泛泛盈溢，眾生欲渡而不能越，心懷恐怖即過渡之；見無數人皆被疾病無有醫藥，即為療治無央數疾，使無諸痛；自見其身坐師子床，天人在上叉十稽首；見在戰鬥降伏怨敵，無數諸天在空中侍，真正聖人夢中見此，清凈吉祥行正具足；天人聞之，心懷悅豫，不久成道為天人尊。
◎「於是菩薩即作此念：『假使我身不見辭王而出家者，便為不應。』則時靜夜自出宮室入王宮殿，悉觀殿堂而無所畏，光明悉照遠近。王覺見光，即時遣人觀四城門，將無出去，何故大光明照遠近？侍者來白：『天尚未曉日亦未出，自然光明照諸墻壁樹木，飛鳥鳧雁孔雀鴛鴦相和而鳴，方欲嚮明；是光第一，柔軟安隱清涼和雅，墻壁樹木永無有影。』至德於是在彼思惟，觀於四方坐見牕牖。
「爾時有諸天人，即起欲去不得自在，顧省其父知之覺起，立啟：『父王！勿懷愁戚，勿以遠慮；諸天勸助今應出家，唯忍過罪安己護國。』父母聞之悲泣垂淚，而問之曰：『何所志願？何時能還？與吾要誓普施志願，吾以年朽家國無嗣。』菩薩即
【現代漢語翻譯】 現代漢語譯本 憂慮和感傷。 『此外，菩薩宿世積累了智慧和德行，在胎中時就顯現出威嚴神聖的吉祥之兆；夢中所見都是功勛卓著、福澤廣大的景象，十方自然有寶蓋覆蓋三界；他還能獲得安穩，開化一切眾生，滅除各種惡道；在十字路口有四種顏色的鳥，變為同一種顏色；他看到各種不凈之物，行走其上而不會弄髒雙腳；又有大水氾濫，眾生想要渡過卻不能，心懷恐懼時他就能讓他們渡過；他看到無數人被疾病纏身，沒有醫藥，他就為他們治療無數的疾病，使他們不再痛苦；他看到自己坐在獅子座上，天人在上面合掌稽首；他看到自己在戰鬥中降伏怨敵，無數諸天在空中侍奉，真正的聖人在夢中會見到這些，清凈吉祥，行為端正具足；天人聽到這些，心中歡喜，不久菩薩就會成道，成為天人所尊敬的導師。 『於是，菩薩就產生這樣的想法：『如果我沒有辭別國王就出家，那是不應該的。』於是，在寂靜的夜晚，他自己走出宮室，進入王宮大殿，觀察殿堂而毫無畏懼，光明照耀遠近。國王醒來看到光明，立即派人檢視四城門，是否有人出去，為什麼會有如此大的光明照耀遠近？侍者來稟告說：『天還沒亮，太陽也沒出來，自然的光明照耀著墻壁樹木，飛鳥、野鴨、孔雀、鴛鴦互相鳴叫，天快要亮了；這光第一是柔軟安穩、清涼和雅的，墻壁樹木都沒有影子。』至德菩薩就在那裡思考，觀察四方，坐在窗戶邊。 『這時，有諸天人，想要起身離去卻不能自由，他們顧及自己的父親，知道他已經醒來，就站起來稟告說：『父王！不要憂愁悲傷，不要為未來擔憂；諸天勸助，現在應該出家，請您忍受過失，安穩自己，守護國家。』父母聽到這些，悲傷地流下眼淚，問他說：『你有什麼願望？什麼時候能回來？與我們約定，普遍施捨你的願望，我們年老了，國家沒有繼承人。』菩薩就
【English Translation】 English version Worry and sadness. 『Moreover, the Bodhisattva, having accumulated wisdom and virtue in past lives, manifested auspicious signs of majesty and divinity while in the womb; the dreams he had were of great merit and vast blessings, with natural canopies covering the three realms in all directions; he also attained peace, enlightened all beings, and extinguished all evil paths; at the crossroads, birds of four colors transformed into one color; he saw various impure things, walking upon them without soiling his feet; there was also a great flood, which beings wished to cross but could not, and when they were fearful, he enabled them to cross; he saw countless people afflicted with diseases, without medicine, and he healed countless illnesses, freeing them from pain; he saw himself seated on a lion throne, with gods above bowing with their palms together; he saw himself in battle subduing enemies, with countless gods attending in the sky; a true sage sees these things in dreams, pure and auspicious, with righteous conduct fully complete; the gods, hearing of this, were delighted, and soon the Bodhisattva would attain enlightenment, becoming a revered teacher of gods and humans.』 『Thereupon, the Bodhisattva had this thought: 『If I were to leave home without bidding farewell to the king, it would be improper.』 So, in the quiet of the night, he left the palace chambers on his own, entered the royal palace hall, observed the halls without fear, and light shone far and wide. The king awoke and saw the light, immediately sending people to check the four city gates, to see if anyone had left, and why such great light was shining far and wide. The attendants came to report: 『It is not yet dawn, nor has the sun risen, yet natural light shines upon the walls and trees, and birds, ducks, peacocks, and mandarin ducks are calling to each other, as if it were about to be dawn; this light is first soft, peaceful, cool, and harmonious, and the walls and trees cast no shadows.』 The Bodhisattva of Supreme Virtue then pondered there, observing the four directions, sitting by the window. 『At that time, the gods and humans wished to rise and leave but could not do so freely. They considered their father, knowing he had awakened, and stood up to report: 『Father King! Do not be sorrowful or grieved, do not worry about the future; the gods encourage you, now is the time to leave home, please endure the fault, secure yourself, and protect the country.』 The parents, hearing this, wept with tears, and asked him: 『What is your wish? When will you return? Make an agreement with us, and fulfill your wishes universally, for we are old, and the country has no heir.』 The Bodhisattva then
時以柔軟辭而啟王言：『欲得四愿，假使聽我還得自在；得是愿后不復出家。何謂為四：一者、欲得不老，二者、至竟無病，三者、不死，四者、不別；神仙五通雖住一劫不離於死，假使父王與此四愿，不復出家。』王聞重悲：『此四愿者古今無獲，誰能蠲除此四難者？子如師子勸助愍哀，普度眾生具足如意，所愿者得。』於是菩薩自出宮殿，一心住立無有睹見往來周旋。
「爾時父王明旦即起，朝會諸釋以是告之：『太子必出舍國學道，當何施計？』諸釋答曰：『當勤將護。所以者何？諸釋部黨眾多無極，雖復力強何能獨出。』時白凈王，敕五百釋勇多力者，有方便計，使五百兵普學諸術，令大力士住守東城門宿衛菩薩；一一釋者從五百兵，一一車乘五百人從宿衛菩薩，四門俱然；諸四街路里巷諸門亦復俱然；父王己身與五百釋前後圍繞，像馬車乘住己宮門，晝夜不眠。
「爾時大愛道自告侍從：『宿夜然燈燒香勿得眠寐。今者離垢不樂在宮，必欲出家，悉共遮護勿得使去，作諸伎樂令心樂之。堅閉門戶勿令妄開，嚴諸繒幡雕飾牕牖，林樹果實悉令目睹；假使欲去，慕樂此供或能不出。』」
佛告比丘：「是時二十五鬼神將軍及般阇鬼將軍，鬼子母五百子等，悉共集會各各議言：『今日菩薩棄國捐家，我等咸
【現代漢語翻譯】 現代漢語譯本：當時，他用柔和的言辭向國王說道：『我想要四個願望，如果能滿足我，我就可以自由自在；得到這些願望后，我就不再出家。這四個願望是：第一，想要不衰老；第二，最終沒有疾病；第三，不死；第四，不分離。神仙的五神通雖然能住世一劫，但最終也無法逃脫死亡。如果父王能滿足這四個願望，我就不再出家。』國王聽后更加悲傷：『這四個願望自古至今無人能夠實現，誰能消除這四個難題呢？我的兒子啊，你如同獅子一般，勸導幫助，憐憫眾生，使他們圓滿如意，所求皆得。』於是，菩薩自己走出宮殿，一心站立，沒有看到任何往來周旋的人。 那時，父王第二天早上就起來，召集諸釋迦族人，把這件事告訴他們：『太子必定要捨棄國家去學道，我們該怎麼辦？』諸釋迦族人回答說：『應當嚴加看護。為什麼呢？諸釋迦族人黨羽眾多，勢力強大，即使他有力量，又怎麼能獨自離開呢？』當時，凈飯王命令五百名釋迦族勇士，讓他們想出辦法，讓五百名士兵學習各種技能，讓大力士守衛東城門，保護菩薩；每一位釋迦族勇士帶領五百名士兵，每一輛車乘坐五百人，跟隨保護菩薩，四個城門都是如此；四條街道、里巷的各個門也都是如此；父王自己與五百名釋迦族人前後圍繞，像、馬、車都停在自己的宮門前，日夜不眠。 那時，大愛道自己告訴侍從：『夜晚要點燈燒香，不要睡覺。現在離垢王子不喜歡待在宮中，必定想要出家，大家一起遮擋保護，不要讓他離開，演奏各種音樂讓他高興。要緊閉門戶，不要隨意打開，裝飾各種絲綢旗幟，雕刻窗戶，讓林木果實都呈現在他眼前；如果他想離開，或許會因為貪戀這些供養而不出家。』 佛陀告訴比丘們：『當時，二十五位鬼神將軍和般阇鬼將軍，以及鬼子母的五百個兒子等，都各自商議說：『今天菩薩要捨棄國家和家庭，我們都應該』
【English Translation】 English version: At that time, he spoke to the king with gentle words: 『I desire four wishes, and if I am granted them, I will be free; after obtaining these wishes, I will not leave home again. These four wishes are: first, I wish not to age; second, to ultimately have no illness; third, not to die; and fourth, not to be separated. Although the five supernatural powers of immortals can last for a kalpa, they cannot escape death. If my father can grant these four wishes, I will not leave home.』 The king, upon hearing this, became even more sorrowful: 『These four wishes have never been obtained in ancient times or now, who can eliminate these four difficulties? My son, you are like a lion, advising and helping, having compassion for all beings, fulfilling their wishes, and granting what they desire.』 Thereupon, the Bodhisattva himself left the palace, standing with a focused mind, not seeing anyone coming or going. Then, the king, the next morning, arose and summoned all the Shakya clan, telling them about this: 『The prince is determined to abandon the kingdom to pursue the path, what should we do?』 The Shakya clan replied: 『We should diligently protect him. Why? The Shakya clan has many followers and great power, even if he has strength, how can he leave alone?』 At that time, King Suddhodana ordered five hundred Shakya warriors, instructing them to devise a plan, and had five hundred soldiers learn various skills, and had strong men guard the east gate, protecting the Bodhisattva; each Shakya warrior led five hundred soldiers, each carriage carried five hundred people, following and protecting the Bodhisattva, all four gates were the same; the four streets, alleys, and all the gates were also the same; the king himself, surrounded by five hundred Shakya clan members, with elephants, horses, and carriages, stayed at his palace gate, not sleeping day or night. At that time, Mahaprajapati herself told her attendants: 『At night, light lamps and burn incense, do not sleep. Now, the prince, who is free from defilement, does not like to stay in the palace, and surely wants to leave home, let us all together block and protect him, do not let him leave, play various music to make him happy. Firmly close the doors, do not open them carelessly, decorate with various silk banners, carve the windows, and let the trees and fruits be visible to him; if he wants to leave, perhaps he will not leave because of his attachment to these offerings.』 The Buddha told the monks: 『At that time, the twenty-five ghost generals and the Panja ghost general, as well as the five hundred sons of Hariti, all discussed among themselves, saying: 『Today, the Bodhisattva is abandoning his kingdom and family, we should all』
共侍從供養。』又四天王一時普告諸鬼神：『今日菩薩棄國捐王，汝等慇勤侍從供養。』其鬼神眾皆從五兵，勢力堅強猶如金剛不可毀壞，精進勇猛將護眾生，其身高大如須彌山，將無惡物犯于至德。釋、梵、炎天，兜術天、無慢天、化自在天，各敕官屬，無數百千前後導從，華香伎樂香汁灑地侍從菩薩，釋梵天王侍其左右。
「時有天子名曰寂意：『我當將護迦維越國，一切男女大小勸安和之。』又有天子名曰光音，即自說言：『我身當化一切象馬車乘男女所暢音聲沒使不聞，令心寂靜而無所念。』復有天子名曰清凈：『我在虛空立七較輅，懸垂一切日月明珠照耀光光，設繒幡蓋散花燒香，嚴治涂路侍從菩薩。』伊羅末龍王言：『我當化作三萬八千里交露之車，使諸玉女皆坐其上，作眾伎樂侍從菩薩，而供養之。』
「天帝釋曰：『吾將眷屬菩薩前導。』法行菩薩曰：『吾當興起紫磨金云，雨栴檀香，皆遍天下。』和鄰龍王、摩那斯龍王、散拘龍王、阿耨達龍王、難頭和難龍王，各自說言：『亦當興起紫磨金云，當雨微妙栴檀名香。』
「如是，比丘！天、龍、鬼神、揵沓和等，心常懷愿，欲得聽省菩薩正道所思惟法，慕樂安隱入于宮內，思念過去諸佛所行，愍傷眾生，本行道時，不捨四愿以至純淑。何謂為
【現代漢語翻譯】 現代漢語譯本 『共同侍奉供養。』又有四大天王同時普遍告知各鬼神：『今日菩薩捨棄國家和王位，你們應當慇勤地侍奉供養。』那些鬼神眾都拿著五種兵器，勢力強大如同金剛一般不可摧毀，精進勇猛地護衛眾生，他們的身高大如須彌山（Sumeru），防止任何邪惡之物侵犯這位至德之人。釋提桓因（Śakra devānām indra）、梵天（Brahmā）、炎天（Yama）、兜率天（Tuṣita）、無慢天（Akaniṣṭha）、化自在天（Paranirmitavaśavartin），各自命令其官屬，無數百千地前後引導跟隨，用鮮花、香料、音樂和香水灑地來侍奉菩薩，釋梵天王侍立在他的左右。 當時有一位天子名叫寂意：『我應當守護迦維越國（Kapilavastu），勸導所有男女老少都安寧和睦。』又有一位天子名叫光音，他自己說道：『我將使一切象、馬、車乘和男女所發出的喧鬧聲音都消失，使他們的內心寂靜而沒有任何雜念。』還有一位天子名叫清凈：『我將在虛空中設立七層交錯的道路，懸掛一切日月明珠，照耀光芒，設定絲綢幡蓋，散花燒香，整治道路來侍奉菩薩。』伊羅末龍王（Elapatra）說：『我將化作三萬八千里交錯的車輛，讓所有玉女都坐在上面，演奏各種音樂來侍奉菩薩，以此來供養他。』 天帝釋（Śakra）說：『我將帶領眷屬在菩薩前面引導。』法行菩薩說：『我將興起紫磨金云，降下栴檀香，遍佈天下。』和鄰龍王（Varuna）、摩那斯龍王（Manasvin）、散拘龍王（Sankha）、阿耨達龍王（Anavatapta）、難頭和難龍王（Nanda and Upananda），各自說道：『我們也應當興起紫磨金云，降下微妙的栴檀名香。』 『像這樣，比丘！天、龍、鬼神、乾闥婆（Gandharva）等，心中常常懷有願望，想要聽聞菩薩所思惟的正道之法，他們都樂於安穩地進入宮內，思念過去諸佛所行之道，憐憫傷痛眾生，在修行道時，不捨棄四種誓願，以至於純熟。什麼是這四種誓願呢？』
【English Translation】 English version 'Together they served and made offerings.' Moreover, the Four Great Heavenly Kings simultaneously proclaimed to all the ghosts and spirits: 'Today, the Bodhisattva has abandoned his kingdom and kingship; you should diligently serve and make offerings.' Those hosts of ghosts and spirits all carried five kinds of weapons, their power as strong as diamond, indestructible. They were diligent and courageous in protecting sentient beings, their bodies as tall as Mount Sumeru, preventing any evil from harming this person of supreme virtue. Śakra devānām indra, Brahmā, Yama, Tuṣita, Akaniṣṭha, and Paranirmitavaśavartin each commanded their subordinates, countless hundreds and thousands, to lead and follow, using flowers, incense, music, and perfumed water to sprinkle the ground in service of the Bodhisattva. The Śakra and Brahmā stood on his left and right. At that time, there was a deva named 'Silent Intent': 'I shall protect the country of Kapilavastu, and encourage all men, women, young and old, to be peaceful and harmonious.' There was also a deva named 'Light Sound,' who declared: 'I shall cause all the noisy sounds of elephants, horses, carriages, and people to disappear, so that their minds will be quiet and without any distractions.' There was also a deva named 'Pure': 'I shall establish seven layers of intersecting roads in the sky, hanging all the sun, moon, and bright pearls, shining with light, setting up silk banners and canopies, scattering flowers and burning incense, preparing the roads to serve the Bodhisattva.' The dragon king Elapatra said: 'I shall transform into 38,000 li of intersecting vehicles, and have all the jade maidens sit upon them, playing various music to serve the Bodhisattva, and make offerings to him.' The deva Śakra said: 'I shall lead my retinue before the Bodhisattva.' The Bodhisattva Dharmacarin said: 'I shall raise up clouds of purple gold, and rain down sandalwood incense, covering the entire world.' The dragon kings Varuna, Manasvin, Sankha, Anavatapta, and Nanda and Upananda each said: 'We shall also raise up clouds of purple gold, and rain down exquisite sandalwood incense.' 'Thus, O Bhikṣus! The devas, dragons, ghosts, Gandharvas, and others, always held the wish in their hearts to hear the Dharma of the Bodhisattva's contemplation of the right path. They were all eager to enter the palace peacefully, contemplating the practices of the Buddhas of the past, feeling compassion for suffering beings, and during their practice of the path, they did not abandon the four vows, until they were fully perfected. What are these four vows?'
四：本學道時設我成正覺，逮一切智被弘誓鎧，眾生困厄救眾惱患，吾當濟脫生老病死三界之縛，猗在世俗周旋眾難，使至寂然，令無恩愛，是第一愿。眾生沒在無明窈冥，悉無所知，愚癡闇昧生穢濁樹；當爲顯示如清凈眼，內外無限，是第二愿。眾生在世立自大幢，常計吾我而意貪身，尊己賤彼心存顛倒，處諸邪見無常，不慕聖道，墮於三業；皆當開化令入正真，是第三愿。眾生沒在生死之患，輪轉無際滅智慧根，迷惑五趣不能自濟；當爲說法令得度脫，是為四愿。吾往古時立是四愿，今已得之，不可違舍，以故出家，成就正覺度脫十方。
「爾時法行天子、凈居天子，來入宮殿自現形像，娛樂之形無常之變，住于虛空，時為菩薩說此偈言：
「『天子在空嘆， 覺蓮華寂明； 云何在五欲， 大聖當舍家。 受我所勸助， 當觀於後宮； 睹諸迷惑眾， 如在死人間。』
◎普曜經卷第三
普曜經卷第四
◎出家品第十二
「爾時菩薩普觀眷屬，視眾伎女猶如木人；百節空中，譬如芭蕉中無有實；亂頭倚鼓，委擔伏琴，更相扶枕，臂腳委地，鼻涕目淚口中流涎，琴瑟箏笛樂器縱橫；鵁鶄鴛鴦驚怖之輩，皆悉淳眠而臥。菩薩遍觀顧視其妻，具見形體，發爪腦髓，骨齒髑髏，面板肌肉，筋脈
【現代漢語翻譯】 現代漢語譯本 四：我發願在學道時成就正覺，獲得一切智慧，披上弘大的誓願鎧甲，救助困厄的眾生，解除他們的煩惱和痛苦。我將解脫他們生老病死三界的束縛，在世俗中周旋于各種困難，使他們達到寂靜的境界，不再有恩愛執著，這是我的第一愿。眾生沉溺在無明的黑暗中，一無所知，愚癡矇昧，如同生長在污濁的樹木上。我將為他們展現如清凈的眼睛，內外無限光明，這是我的第二愿。眾生在世間樹立自大的旗幟，常常執著于『我』的觀念，貪戀身體，尊崇自己而輕賤他人，心中充滿顛倒，處於各種邪見之中，執著于無常，不向往聖道，墮入身口意三業的惡行。我將開導他們，使他們進入正道，這是我的第三愿。眾生沉溺在生死的苦難中，無休止地輪迴，斷滅智慧的根源，迷惑於五道，不能自救。我將為他們說法，使他們得到解脫，這是我的第四愿。我過去發下這四個誓願，現在已經實現了，不能違背捨棄。因此我出家，成就正覺，度脫十方眾生。
當時，法行天子（Dharmacarin devaputra）、凈居天子（Śuddhāvāsa devaputra）來到宮殿，顯現他們的形像，娛樂的形態變化無常，停留在虛空中，這時為菩薩說了這首偈語：
『天子在空中嘆息，覺悟的蓮花寂靜而光明；為何還沉溺於五欲之中，大聖應當捨棄家庭。接受我的勸告和幫助，應當觀察後宮；看到那些迷惑的眾生，如同身處死人之間。』
◎《普曜經》卷第三
《普曜經》卷第四
◎出家品第十二
當時，菩薩普遍觀察他的眷屬，看到那些歌舞伎女如同木偶；百節空虛，如同芭蕉樹中沒有實在的東西；她們頭髮散亂地倚靠著鼓，委身伏在琴上，互相枕著手臂，腳也垂在地上，鼻涕眼淚口水都流了出來，琴瑟箏笛等樂器橫七豎八地散落著；鵁鶄（jiāo jīng，一種水鳥）鴛鴦等驚恐的鳥類，都沉睡著。菩薩遍觀他的妻子，仔細觀察她的形體，包括頭髮、指甲、腦髓、骨頭、牙齒、頭蓋骨、面板、肌肉、筋脈
【English Translation】 English version Four: When I am practicing the path to attain perfect enlightenment, achieve all wisdom, and don the armor of great vows, I will rescue beings from their distress, relieve their afflictions and sufferings. I shall liberate them from the bonds of birth, old age, sickness, and death, the three realms, and amidst the difficulties of the world, guide them to tranquility, free from attachments of love and affection. This is my first vow. Beings are submerged in the darkness of ignorance, knowing nothing, foolish and deluded, like growing on a filthy tree. I will reveal to them a pure eye, boundless within and without. This is my second vow. Beings in the world raise the banner of self-importance, constantly clinging to the notion of 'I', craving the body, honoring themselves while belittling others, their minds filled with delusion, dwelling in various wrong views, attached to impermanence, not aspiring to the holy path, falling into the three karmas. I will enlighten them and lead them to the true path. This is my third vow. Beings are submerged in the suffering of birth and death, endlessly transmigrating, destroying the roots of wisdom, confused in the five realms, unable to save themselves. I will preach the Dharma to them, enabling them to attain liberation. This is my fourth vow. I made these four vows in the past, and now they have been fulfilled. I cannot abandon them. Therefore, I renounce the household life, attain perfect enlightenment, and liberate beings in the ten directions.
At that time, Dharmacarin devaputra (法行天子, a celestial being who practices Dharma) and Śuddhāvāsa devaputra (凈居天子, a celestial being of pure abode) came to the palace, manifesting their forms. The forms of entertainment were impermanent and changing, and they stayed in the void. Then they spoke this verse to the Bodhisattva:
'The celestial beings sigh in the sky, the lotus of enlightenment is serene and bright; why are you still indulging in the five desires, the great sage should leave home. Accept my advice and help, you should observe the harem; see those deluded beings, as if they are among the dead.'
◎《Pu Yao Jing》Volume 3
《Pu Yao Jing》Volume 4
◎Chapter 12: Renunciation
At that time, the Bodhisattva observed his family, seeing the dancing girls as if they were wooden puppets; their joints were empty, like the banana tree with no substance inside; their hair was disheveled, leaning against the drums, slumped over the zithers, supporting each other with their arms, their feet on the ground, snot, tears, and saliva flowing from their mouths, the musical instruments such as zithers, lutes, and flutes scattered everywhere; the frightened birds like the cormorants (鵁鶄, jiāo jīng) and mandarin ducks were all sound asleep. The Bodhisattva observed his wife, carefully examining her form, including her hair, nails, brain, bones, teeth, skull, skin, muscles, and tendons.
肪血，心肺脾腎，肝膽腸胃，屎尿涕唾，外是革囊中有臭處，無一可奇，強熏以香飾以華彩，猶假借當還，亦不得久計；百年之命臥消其半，又多憂患其樂無幾，淫泆敗德令人愚癡，非彼諸佛緣覺真人所稱譽也。故曰：『貪淫致老，瞋恚致病，愚癡致死，除此三者乃可得道。一切所有皆如幻化，三界無怙，唯道可恃。』於是頌曰：
「『見彼興慈愍， 嘆息發大哀； 是世毒痛難， 何因樂愛慾。 懷憂憐愚冥， 欲苦反謂安； 舍貪樂智慧， 不捨不得安。』
「於是菩薩以斯法門察於後宮，興發大哀而為雨淚，心甚愍之；癡人有三十二，害於眾生；愚者迷惑，為此所害生於八難，所見惡染猶如畫瓶毒滿其中，愚者不解謂之甘露，愚者或中，駛水漂象；愚者樂之如飲毒水，愚人處是如犬䶧骨，愚人墮此如人入煙，愚人貪惡如墨涂衣，愚人厄此如鳥墮網，愚人見勉如屠枻畜，愚人近此不見來難，愚人沒此如老牛溺泥，愚人投此猶若破船沒于大海，愚人墮此如盲投谷，愚人不得限如淵無底，愚人燋此劫燒天地，愚人迷此如輪無際，愚宛轉此生盲入山，愚馳逸此若㺃縛頭，愚人消此冬燒草木，愚人日損如月十五日後，愚人服此如諸小龍遭金翅鳥，愚人遭此如摩竭魚吞于大舟，愚人惱此如賈遇賊，愚人懼此如大
【現代漢語翻譯】 現代漢語譯本：脂肪和血液，心、肺、脾、腎，肝、膽、腸、胃，大小便、鼻涕、唾液，外表是皮革包裹的臭穢之物，沒有一樣值得稱奇。即使勉強用香料薰染，用華麗的色彩裝飾，也只是暫借，終究要歸還，不能長久。百年的生命，一半時間都在睡眠中消磨，又多有憂愁患難，快樂的日子沒有幾天。沉溺於淫慾會敗壞德行，使人愚癡，這不是諸佛、緣覺（辟支佛）和真人所讚美的。所以說：『貪戀淫慾導致衰老，嗔恨導致疾病，愚癡導致死亡，去除這三者才能得道。一切存在都如幻化，三界（欲界、色界、無色界）沒有依靠，只有道可以依賴。』於是用偈頌說道： 『看到他們生起慈悲憐憫，嘆息著發出巨大的悲哀；這世間的痛苦如此劇烈，為什麼還樂於貪愛慾望呢？懷著憂愁憐憫那些愚昧無知的人，把慾望的痛苦反而當作安樂；捨棄貪慾，追求智慧，不捨棄貪慾就得不到安寧。』 於是菩薩用這種法門觀察後宮，生起巨大的悲哀而流下眼淚，心中非常憐憫他們。愚癡的人有三十二種，危害眾生；愚昧的人迷惑不解，因此遭受八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）的痛苦。他們所見到的污穢就像畫著圖案的瓶子，裡面裝滿了毒藥，愚昧的人不明白，反而認為那是甘露。愚昧的人一旦中毒，就像奔流的河水能沖走大象；愚昧的人樂於此道，就像飲用毒水；愚昧的人身處其中，就像狗啃咬骨頭；愚昧的人墮入其中，就像人進入煙霧；愚昧的人貪戀惡行，就像用墨塗抹衣服；愚昧的人困於其中，就像鳥兒落入羅網；愚昧的人被勉強，就像屠夫宰殺牲畜；愚昧的人接近它，卻看不到即將到來的災難；愚昧的人沉溺其中，就像老牛陷入泥潭；愚昧的人投入其中，就像破船沉沒于大海；愚昧的人墮入其中，就像盲人跌入山谷；愚昧的人的慾望沒有止境，就像深淵沒有底部；愚昧的人被慾望焚燒，就像劫火焚燒天地；愚昧的人迷失其中，就像車輪沒有邊際；愚昧的人在其中輾轉，就像天生的盲人進入山林；愚昧的人放縱慾望，就像猴子被繩子束縛頭部；愚昧的人消磨生命，就像冬天焚燒草木；愚昧的人日益衰損，就像月亮過了十五日後逐漸虧缺；愚昧的人服從慾望，就像小龍遭遇金翅鳥；愚昧的人遭遇慾望，就像摩竭魚吞噬大船；愚昧的人被慾望惱害，就像商人遇到強盜；愚昧的人畏懼慾望，就像大
【English Translation】 English version: Fat and blood, heart, lungs, spleen, kidneys, liver, gallbladder, intestines, stomach, feces, urine, mucus, saliva, the exterior is a leather bag containing foul odors, none of which is remarkable. Even if one forces it to be perfumed with incense and adorned with splendid colors, it is only a temporary borrowing, which must eventually be returned, and cannot be kept for long. Of a hundred years of life, half is spent in sleep, and there are many worries and troubles, with few days of happiness. Indulging in lust corrupts virtue and makes one foolish, which is not praised by the Buddhas, Pratyekabuddhas (Solitary Buddhas), and Realized Ones. 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. All existence is like an illusion, the three realms (desire realm, form realm, formless realm) have no refuge, only the Way can be relied upon.' Then, a verse is spoken: 'Seeing them, compassion arises, sighing with great sorrow; the suffering of this world is so intense, why do they still delight in lustful desires? With sorrow, pity those who are ignorant and foolish, who mistake the suffering of desire for comfort; abandoning greed and pursuing wisdom, without abandoning greed, one cannot find peace.' Then, the Bodhisattva, using this Dharma method, observed the palace, and with great sorrow, shed tears, feeling deep compassion for them. There are thirty-two kinds of foolish people, who harm sentient beings; the ignorant are confused and thus suffer the eight difficulties (hell, hungry ghosts, animals, long-lived gods, borderlands, blindness, deafness, and muteness, worldly cleverness, and being born before or after a Buddha). What they see as defilement is like a painted bottle filled with poison, which the foolish do not understand, but instead consider it to be nectar. Once the foolish are poisoned, it is like a rushing river that can sweep away an elephant; the foolish delight in this path, like drinking poison; the foolish are in this state, like a dog gnawing on a bone; the foolish fall into it, like a person entering smoke; the foolish are greedy for evil, like smearing clothes with ink; the foolish are trapped in it, like a bird caught in a net; the foolish are forced into it, like a butcher slaughtering livestock; the foolish approach it, yet do not see the impending disaster; the foolish are immersed in it, like an old ox stuck in mud; the foolish throw themselves into it, like a broken boat sinking in the ocean; the foolish fall into it, like a blind person falling into a valley; the foolish's desires are limitless, like an abyss without a bottom; the foolish are burned by desire, like the fire of the kalpa burning heaven and earth; the foolish are lost in it, like a wheel without end; the foolish are tossed about in it, like a blind person born in the mountains; the foolish indulge in desire, like a monkey with its head tied by a rope; the foolish waste their lives, like burning grass and trees in winter; the foolish decline daily, like the moon waning after the fifteenth day; the foolish obey desire, like small dragons encountering the Garuda bird; the foolish encounter desire, like a Makara fish swallowing a large ship; the foolish are troubled by desire, like a merchant encountering thieves; the foolish fear desire, like a great
樹被斫，愚人憂此如遇毒蛇，愚人樂此如蜜涂刀與兒舐之，愚人惑此火燒枯樹，愚人遇此嬰兒弄矢，愚人為此轉如鉤撾象，愚盡德本如博失財功祚消化，愚人見棄如放逸賈墮于淫鬼，是為三十二事。觀於後宮，察諸婇女不凈之想，自罵己身，坐身患害勿復貪身，莫念是意，入于空凈，心無所著。於是頌曰：
「『從頭觀至足， 察之無一凈； 勿得貪其身， 是為罪福田。 以故當遠身， 淚涕唾惡露； 由此莫戀之， 行凈如蓮華。 棄若干不凈， 興平等調定； 以知諸毛孔， 如蟲不可慕。 其身猶如象， 骨髓肉血合； 筋脈皮裹之， 發毛諸爪齒。 有八萬種蟲， 夙夜食其體； 若有明智者， 終不計有身。』」
佛告比丘：「菩薩觀身心思若斯。諸欲界天住于虛空，皆見菩薩所可思惟。法行天子遙白菩薩：『唯然大聖，何以稽遲？時已到矣。』於時菩薩察於後宮，見其心意諸根無常，知身不久猶如流水逝而不返，俗人所行計有吾我，何有吾我？執取深奧無極道眼乃為第一，觀正境界慕樂聖安，計吾我者自謂尊貴，心無所倚乃應行道。法行天子又復白言：『不以是行得成至佛，現在行道所修甚難，當察己身等之山谷，是則究竟菩薩大士一生補處。』
「爾時菩薩——所作暢達
【現代漢語翻譯】 現代漢語譯本 樹木被砍伐，愚人為此憂愁，如同遇到毒蛇；愚人為此高興，如同用蜜塗在刀上讓小孩舔舐；愚人為此迷惑，如同火燒枯樹；愚人為此胡鬧，如同嬰兒玩弄箭矢；愚人為此轉動，如同用鉤子拉扯大象；愚人耗盡德行根本，如同賭博輸光錢財，功德福報也隨之消散；愚人被拋棄，如同放縱的商人墮入淫鬼的陷阱，這就是三十二種愚癡的表現。觀察後宮，審視那些宮女，生起不凈的念頭，責罵自己，因為身體會帶來禍患，不要再貪戀身體，不要再想這些，進入空寂清凈的狀態，心中沒有任何執著。於是，用偈頌說道： 『從頭到腳仔細觀察，沒有一處是乾淨的；不要貪戀這個身體，它既是罪惡的根源，也是福德的來源。因此應當遠離身體，它充滿了眼淚、鼻涕、唾液和污穢的液體；因此不要迷戀它，要像蓮花一樣保持清凈。拋棄各種不凈之物，生起平等調和的心念；要知道身體的毛孔，就像蟲子一樣令人厭惡。這個身體就像大象一樣，由骨髓、肌肉和血液組成；筋脈和面板包裹著它，還有頭髮、毛髮、指甲和牙齒。有八萬種蟲子，日夜啃食著這個身體；如果有明智的人，最終不會執著于這個身體。』 佛陀告訴比丘們：『菩薩觀察身體和心思就是這樣。諸欲界天住在虛空中，都能看到菩薩所思所想。法行天子遠遠地對菩薩說：『是的，大聖，為何遲疑不決？時機已經到了。』這時，菩薩觀察後宮，看到她們的心意和諸根都是無常的，知道身體不久就會像流水一樣逝去不再返回，世俗之人所執著的『我』和『我的』，哪裡有真正的『我』和『我的』呢？執著于深奧無極的道眼才是第一位的，觀察正確的境界，嚮往聖者的安寧，執著于『我』的人自以為尊貴，心中沒有依靠，才應該修行。法行天子又說：『不是通過這種修行就能成就佛果，現在所修的道非常艱難，應當觀察自己的身體如同山谷一般，這才是究竟的菩薩大士一生補處。』 那時，菩薩——所作所為都通達無礙
【English Translation】 English version When a tree is cut down, a fool grieves as if encountering a poisonous snake; a fool rejoices as if licking honey from a knife; a fool is deluded by it, like a fire burning a withered tree; a fool acts foolishly, like a baby playing with arrows; a fool is turned by it, like an elephant being pulled by a hook; a fool exhausts the root of virtue, like losing wealth in gambling, and merit and blessings are consumed; a fool is abandoned, like a dissolute merchant falling into the trap of a lustful ghost. These are the thirty-two manifestations of foolishness. Observing the harem, examining the concubines, generating thoughts of impurity, scolding oneself, because the body brings harm, do not be greedy for the body, do not think of these things, enter into emptiness and purity, with no attachment in the heart. Then, a verse is spoken: 'From head to toe, observe carefully, there is no place that is clean; do not be greedy for this body, it is both the source of sin and the source of merit. Therefore, one should stay away from the body, it is full of tears, snot, saliva, and foul fluids; therefore, do not be infatuated with it, maintain purity like a lotus flower. Abandon all kinds of impurities, generate a mind of equality and harmony; know that the pores of the body are like worms, repulsive. This body is like an elephant, composed of marrow, flesh, and blood; tendons and skin wrap it, along with hair, fur, nails, and teeth. There are eighty thousand kinds of worms, eating the body day and night; if there is a wise person, they will ultimately not be attached to this body.' The Buddha told the Bhikkhus: 'This is how a Bodhisattva observes the body and mind. All the gods of the desire realm, dwelling in the void, can see what the Bodhisattva is thinking. The Dharma-Practicing Deva said to the Bodhisattva from afar: 'Yes, Great Sage, why do you hesitate? The time has come.' At that time, the Bodhisattva observed the harem, seeing that their minds and faculties were impermanent, knowing that the body would soon pass away like flowing water, never to return. The 'I' and 'mine' that worldly people cling to, where is the real 'I' and 'mine'? Clinging to the profound and limitless eye of the Way is the most important, observing the correct realm, yearning for the peace of the saints. Those who cling to 'I' consider themselves noble, but with no reliance in their hearts, they should practice the Way. The Dharma-Practicing Deva also said: 'It is not through this practice that one can achieve Buddhahood. The path being practiced now is very difficult. One should observe one's own body as if it were a valley. This is the ultimate state of a Bodhisattva, a successor to Buddhahood in one lifetime.' At that time, the Bodhisattva—whose actions were all unobstructed
其心堅住，覺意已了思惟心悅，咸來奉事，舍眾垢塵，永無恭恪，其順道訓唸唸安隱，淡若凈水——即從座起，心中悅豫觀察前眾，則以右手披寶交露帳，上講堂上叉其十指，念十方佛而遙禮之。觀虛空中諸天百千，皆來圍繞散華燒香，雜香㨶香，衣服幡彩手執幢蓋諸供養具，曲躬作禮；見四天王、鬼神、羅剎、健沓和等、諸龍王眾皆被鎧甲，棄不吉祥，凈諸惡行，垂珠瓔珞，稽首菩薩；日月宮殿諸天子等，住其左右，各執華香幡彩幢蓋，夜已向半。
「爾時菩薩告車匿曰：『車匿！速起嚴被白馬，今日人尊宜吉祥時，應當出去。』車匿聞之心懷憂戚，淚下如雨：『所行平等光明清凈，猶若師子，今欲若行愿見告示。』面色端正如秋月滿，顏貌和悅無有瑕短，所覺清凈猶如蓮華，音聲和雅明珠火光，眾曜晃煜寶瓔珞身。心如虛空如鹿中王，行如雁王獨步無難，眾皆從之今欲若行。於是菩薩復告車匿：『欲得白馬，宿本所行當致上尊；妻子恩愛，財寶重業，則是牢獄；古來遠之身所不樂，惟欲護戒、奉行忍辱，修精進力、禪定、智慧，是心所樂；從無央數億百千劫，所可奉行，志慕成道，斷生死源，智慧巍巍開化眾生，從是已來不樂榮祿，惟志大道。』
「爾時車匿聞大聖言：『初生之時，天帝釋梵上帝自下，示現
【現代漢語翻譯】 現代漢語譯本：他們的心堅定不移，覺悟的意念已經明瞭，思惟的心也感到喜悅，都來侍奉他，捨棄了各種污垢塵埃，永遠沒有恭敬和懈怠。他們順從佛道的教誨，唸唸安穩，心境淡泊如清澈的水。——於是，他從座位上站起來，心中喜悅，觀察著面前的眾人，然後用右手掀開寶貴的交露帳，登上講堂，雙手交叉，唸誦十方佛，並向他們遙遙禮拜。他看到虛空中無數的天人，都來圍繞著他，散花燒香，各種香料混合在一起，衣服、幡旗、手持幢蓋等各種供養器具，都彎腰作禮；看到四天王、鬼神、羅剎、健沓和等、各種龍王眾都披著鎧甲，捨棄不吉祥的事物，凈化各種惡行，垂掛著珠玉瓔珞，向菩薩叩首；日月宮殿的各種天子等，站在他的左右，各自拿著鮮花、香料、幡旗、幢蓋，此時已是半夜時分。 這時，菩薩告訴車匿（菩薩的御者）說：『車匿！快去準備好白馬，今天人中之尊應該在吉祥的時刻出去。』車匿聽了，心中憂愁，淚如雨下：『您所行的是平等光明清凈之道，猶如獅子一般，現在您要出行，請您告訴我您的意願。』菩薩的面色端正如同秋月圓滿，容貌和悅沒有瑕疵，所覺悟的清凈猶如蓮花，聲音和諧如同明珠火光，各種光芒閃耀，寶貴的瓔珞裝飾著他的身體。他的心如同虛空，如同鹿中的王者，行走如同雁王，獨自行走沒有困難，眾人都跟隨他，現在您要出行。』於是，菩薩又告訴車匿：『我想要白馬，是因為我宿世所行，應當達到至尊的地位；妻子恩愛，財寶重業，這些都是牢獄；從古至今，我遠離這些，身體不樂於此，我只想守護戒律、奉行忍辱，修習精進力、禪定、智慧，這是我心中所喜悅的；從無數億百千劫以來，我所奉行的，都是立志成就佛道，斷絕生死之源，智慧巍巍，開化眾生，從那時起，我就不樂於榮華富貴，隻立志於大道。』 這時，車匿聽到大聖（菩薩）的話：『您初生的時候，天帝釋（帝釋天）、梵上帝（大梵天）親自下凡，顯現出……』
【English Translation】 English version: Their minds were steadfast, their awareness of the meaning was clear, and their thoughts were filled with joy. They all came to serve him, abandoning all defilements and dust, forever free from both reverence and negligence. They followed the teachings of the path, their minds peaceful and tranquil, as pure as clear water. - Then, he rose from his seat, his heart filled with joy, observing the assembly before him. He then used his right hand to lift the precious jeweled canopy, ascended the lecture hall, crossed his fingers, and recited the names of the Buddhas of the ten directions, bowing to them from afar. He saw countless celestial beings in the sky, all surrounding him, scattering flowers and burning incense, a mixture of various fragrances, with robes, banners, and various offerings such as canopies held in their hands, bowing respectfully. He saw the Four Heavenly Kings, ghosts, Rakshasas, Gandharvas, and various Dragon Kings, all clad in armor, abandoning inauspicious things, purifying all evil deeds, adorned with pearl necklaces, bowing to the Bodhisattva. The various celestial princes of the sun and moon palaces stood on his left and right, each holding flowers, incense, banners, and canopies. It was already past midnight. At that time, the Bodhisattva said to Chandaka (the Bodhisattva's charioteer): 'Chandaka! Quickly prepare the white horse, for today the honored one among men should depart at an auspicious time.' Chandaka, upon hearing this, was filled with sorrow, tears falling like rain: 'What you practice is the path of equality, light, and purity, like a lion. Now that you wish to depart, please tell me your intention.' The Bodhisattva's face was as perfect as the full autumn moon, his countenance was gentle and without flaw, his enlightenment was as pure as a lotus flower, his voice was harmonious like the light of a pearl, various lights shone brightly, and precious necklaces adorned his body. His mind was like the void, like the king among deer, his gait was like the king of geese, walking alone without difficulty, and all followed him. Now you wish to depart.' Then, the Bodhisattva said to Chandaka again: 'I desire the white horse because of my past actions, I should attain the highest position; the love of wife and children, the heavy burden of wealth, these are prisons; from ancient times, I have distanced myself from these, my body does not desire them, I only wish to uphold the precepts, practice patience, cultivate diligence, meditation, and wisdom, this is what my heart desires; from countless billions of kalpas, what I have practiced is to aspire to achieve Buddhahood, to cut off the source of birth and death, with great wisdom, to enlighten all beings, from that time on, I have not desired glory and wealth, but only aspire to the Great Path.' At that time, Chandaka heard the words of the Great Sage (Bodhisattva): 'When you were first born, the Emperor Shakra (Indra), and the Great Brahma descended themselves, manifesting...'
稽首。即時決此，王問云何？阿夷答曰：「今是太子一相百福，威神光明無能逮者；若在家者為轉輪王，主四天下；若不樂世棄捐國土，作沙門者則成佛道，斷生老死，以法教化無有放逸。」』車匿白曰：『唯如聖教，爾時寧聞五欲樂乎？』答曰：『不也！從天尊意造無量行，我生愚冥無所識知，畜養鬚髮為身作患，增益罪蓋強忍勤苦。』菩薩告曰：『諸天世人皆持香華，現在目前悉來集會，立神足力以用侍吾。』
「車匿白曰：『今此園觀常生花實，若干品鳥相和而鳴；其浴池中青蓮芙蓉，蓮華清凈街路平正；諸寶樹木修治莊嚴，八行交道寶交露帳，夏月快樂遊戲其中，奇巧異樂歌戲相娛，悉奉禁戒所言至誠，從太子生常順其意，不越其教；年既幼少面色光澤，頭髮正黑能可人意，惟當樂此。生世如是，何為捨去？』於是菩薩復告車匿：『車匿且止，是欲無常不可久保，如是別離猶如川流逝而不返；不可久保是誑惑業，猶如空拳欺于嬰孩；羸弱無固，猶如泥壞不可恃怙，如空中電須臾已滅。又此境界無有真實；愚冥之士以此為安，而見侵欺，如水上泡適起便滅；處在顛倒，亦如聚沫幻化臥夢；五樂無足，猶海吞流渴飲堿水增其疾患；欲之無常，惟智慧覺，愚人不解猶盲投谷。車匿當知！欲泥無凈，餓鬼、畜生由不
【現代漢語翻譯】 現代漢語譯本：我稽首。請立即決斷此事，大王您想問什麼？阿夷回答說：『現在太子具有一相百福的福德，威嚴神力光明無比，無人能及。如果在家，他將成為轉輪王（統治世界的理想君主），統治四大部洲；如果他不貪戀世俗，捨棄國土，出家修行，就會成就佛道，斷絕生老病死，用佛法教化眾生，永不懈怠。』車匿稟告說：『唯有遵從聖教，那時太子難道會貪戀五欲之樂嗎？』阿夷回答說：『不會的！太子遵從天尊的旨意，修行無量功德。我過去愚昧無知，不明白事理，蓄養鬚髮反而成為身體的禍患，增長罪業，強忍勤苦。』菩薩告訴他們說：『諸天和世人都拿著香花，現在都來到我面前，運用神通之力來侍奉我。』 車匿稟告說：『現在這個園林里常年開花結果，各種鳥兒互相鳴叫；浴池裡有青蓮和芙蓉，蓮花清凈，道路平坦；各種寶樹修剪得整齊莊嚴，八條道路交錯，寶帳上露珠閃耀，夏天可以在這裡快樂地遊戲，各種奇巧的音樂和歌舞互相娛樂，大家都遵守戒律，所說的話都真實可信，從太子出生就一直順從他的心意，不敢違揹他的教導；太子年紀還小，面色光澤，頭髮烏黑，非常可愛，應該享受這些快樂。人生就應該是這樣，為什麼要捨棄呢？』於是菩薩又告訴車匿說：『車匿，你先停一下，這些慾望都是無常的，不能長久保持，就像離別一樣，如同河流逝去不再返回；不能長久保持的都是虛妄的，就像用空拳欺騙嬰兒一樣；脆弱無力，就像泥土做的東西一樣不可依靠，如同空中的閃電，轉瞬即逝。而且這些境界都不是真實的；愚昧的人把這些當作安樂，卻被欺騙，如同水上的泡沫，剛出現就消失；處在顛倒之中，也像聚沫幻化，如同做夢一樣；五欲之樂永遠無法滿足，就像海吞河流，喝鹹水只會增加乾渴；慾望的無常，只有智慧才能覺察，愚昧的人不明白，就像盲人投身山谷一樣。車匿，你應該知道！慾望的泥潭沒有清凈之處，餓鬼和畜生因為不
【English Translation】 English version: I bow my head. Please decide this matter immediately. What does the king wish to ask? Ayi replied, 『Now the prince possesses a hundred blessings in one form, his majestic power and light are unmatched; if he remains at home, he will become a Chakravartin (an ideal universal ruler), ruling over the four continents; if he does not delight in the world, abandons his kingdom, and becomes a Shramana (ascetic), he will attain Buddhahood, severing birth, old age, sickness, and death, and will teach beings with the Dharma without negligence.』 Channa reported, 『Only by following the holy teachings, would he then not indulge in the pleasures of the five desires?』 Ayi replied, 『No! Following the will of the Heavenly One, he cultivates immeasurable practices. I was born in ignorance and did not understand, growing hair and beard only brought trouble to the body, increased sins, and endured hardship.』 The Bodhisattva told them, 『The gods and people of the world all hold incense and flowers, and now they all come before me, using their divine powers to serve me.』 Channa reported, 『Now this garden always bears flowers and fruits, various kinds of birds sing in harmony; in the bathing pond there are blue lotuses and hibiscus, the lotuses are pure, and the roads are level; various precious trees are trimmed and adorned, eight roads intersect, and dew shines on the jeweled canopies. In the summer, one can happily play here, with various ingenious music and dances for entertainment. Everyone observes the precepts, and their words are truthful. Since the prince was born, they have always followed his will and dared not disobey his teachings; the prince is still young, his complexion is radiant, his hair is black, and he is very pleasing. He should enjoy these pleasures. Life should be like this, why abandon it?』 Then the Bodhisattva told Channa again, 『Channa, stop for a moment, these desires are impermanent and cannot be kept for long, like separation, like a river flowing away and not returning; what cannot be kept for long is deceptive, like deceiving a baby with an empty fist; it is weak and unstable, like a mud structure that cannot be relied upon, like lightning in the sky that vanishes in an instant. Moreover, these realms are not real; the ignorant take them as peace, but are deceived, like a bubble on water that appears and disappears; they are in delusion, like foam and illusions, like a dream; the pleasures of the five desires are never enough, like the sea swallowing rivers, drinking salty water only increases thirst; the impermanence of desire can only be perceived by wisdom, the ignorant do not understand, like a blind person throwing themselves into a valley. Channa, you should know! The mud of desire is not pure, hungry ghosts and animals are not
善行，失清白品增魔境界；怨結斗諍憂惱苦患與淫鬼會，覺者舍斷，明者遠之，達者消之；無智習之，如雜毒食，諸佛所毀，智習聖教。』於是頌曰：
「『舍如棄惡瘡， 刈之如去糞； 見斯故興欲， 棄捨常快安。』
告車匿被馬品第十三
「於是車匿白菩薩曰：『雖曉了是不貪世榮，尚可顧意，慕念瓔珞諸寶交飾，濟脫自在不復觀察，名德遠照，絲竹衣樹音聲和雅，箜篌數千鼓眾伎樂；好施危厄，音如哀鸞，降如真陀，須曼青蓮及思夷華，馨香甘美；燒諸名香雜香涂香，甚快微妙飲食餚饌，蘇蜜石蜜百味之供，云何欲舍五樂之慾？是吾所欲猶如天上，常在永安為釋尊位。』菩薩告曰：『從無數劫棄捨此事，愛慾之本，色聲香味細滑之法；數數往返天上世間，厭樂豪貴，為轉輪王，千子七寶游四天下，榮位無常如夢所見；處後宮中婇女之間，以用不甘，還上諸天及兜術宮，不果吾志；故舍彼來，況此弊欲而貪之乎？今自察之，住在苦惱生死眾難不凈之中，所行無度而有眾患，生老病死酷毒恐怖；積累功德每生自責，建立法船，佈施、持戒、忍辱、精進、一心、智慧，心如金剛，已成大舟矣。以度生老病死四瀆之難，愁念眾生迷於貪慾欲令永安，不與欲貪使無罪害；濟諸有漏將護一切，眾邪異見令得悉度
【現代漢語翻譯】 現代漢語譯本 『善行，失去清白品性會增長魔的境界；怨恨、結仇、爭鬥、憂愁、苦惱、災患會與淫慾之鬼相會，覺悟的人會捨棄斷絕，明智的人會遠離，通達的人會消除；沒有智慧的人會習染它，如同吃下摻雜毒藥的食物，這是諸佛所呵斥的，有智慧的人會學習聖教。』於是用偈頌說道： 『捨棄它如同丟棄惡瘡， 割除它如同清除糞便； 見到這些就生起慾望， 捨棄它才能常保快樂安寧。』 告誡車匿被馬品第十三 『這時車匿對菩薩說：『即使明白了不貪圖世俗的榮華，但仍然可以顧念，羨慕那些用瓔珞和各種寶物裝飾的華麗，獲得解脫自在不再觀察，名聲美德遠播，絲竹樂器、衣物樹木的音聲和諧優雅，有數千個箜篌和各種鼓樂；喜歡在危難時施捨，聲音如同哀鳴的鸞鳥，降落時如同真陀花，須曼花、青蓮花以及思夷花，散發著芬芳甘美的香氣；焚燒各種名香、雜香、涂香，還有非常美味的飲食佳餚，酥油、蜂蜜、石蜜等各種美味的供品，怎麼能捨棄這五種享樂的慾望呢？這些是我所向往的，如同在天上一樣，永遠安樂，如同釋尊的地位。』菩薩告訴他說：『從無數劫以來，我就已經捨棄了這些，這些是愛慾的根本，是色、聲、香、味、觸這些細微的享樂；我無數次往返于天上和人間，厭倦了享樂和富貴，即使成為轉輪王，擁有千子和七寶，巡遊四天下，這些榮華富貴也如同夢境一樣無常；即使身處後宮，被眾多美女環繞，也覺得不甘心，還曾上升到諸天和兜率宮，但都沒有實現我的志向；所以我才捨棄它們來到這裡，更何況這些低劣的慾望又有什麼值得貪戀的呢？現在自己觀察，我正處在苦惱、生死、各種災難和不凈之中，所作所為沒有節制，因此有各種禍患，生老病死是如此殘酷和恐怖；我積累功德，每時每刻都自我反省，建立起法船，佈施、持戒、忍辱、精進、一心、智慧，心如金剛，已經成就了這艘大船。用它來度過生老病死這四條河流的災難，我憂慮眾生迷失在貪慾之中，想要讓他們永遠安樂，不讓他們被貪慾所害；我要救度所有有漏的眾生，守護一切，讓那些持有邪見和異端的人都能夠得到解脫。』
【English Translation】 English version 'Good deeds, losing purity of character increases the realm of demons; resentment, grudges, strife, worry, distress, and calamities will meet with the lustful ghosts. The awakened ones abandon and sever them, the wise ones stay away from them, and the enlightened ones eliminate them; the unwise ones practice them, like eating food mixed with poison, which is condemned by all Buddhas, while the wise ones practice the holy teachings.' Then, a verse was spoken: 'Abandon it like discarding a bad sore, Cut it off like removing dung; Seeing these gives rise to desire, Abandoning them brings constant joy and peace.' Admonishing Charioteer, Chapter Thirteen on the Horses 'Then Charioteer said to the Bodhisattva: 『Even though it is understood that one should not be greedy for worldly glory, one can still be mindful and admire the splendor of necklaces and various jewels, achieving liberation and no longer observing, with fame and virtue spreading far and wide, the harmonious and elegant sounds of stringed and wind instruments, clothing, and trees, with thousands of harps and various drums and music; one likes to give in times of danger, with sounds like the mournful cry of a luan bird, descending like the true Tinda flower, the Sumana flower, the blue lotus, and the Siyi flower, emitting a fragrant and sweet aroma; burning various famous incenses, mixed incenses, and fragrant ointments, as well as very delicious foods and delicacies, ghee, honey, rock candy, and all kinds of delicious offerings, how can one abandon the desires of these five pleasures? These are what I desire, like being in heaven, forever peaceful, like the position of Shakyamuni.』 The Bodhisattva said: 『From countless kalpas, I have already abandoned these things, which are the root of desire, the subtle pleasures of form, sound, smell, taste, and touch; I have traveled countless times between heaven and earth, weary of pleasure and wealth, even becoming a wheel-turning king, possessing a thousand sons and seven treasures, traveling throughout the four continents, these glories and positions are as impermanent as a dream; even when I was in the inner palace, surrounded by many beautiful women, I was not content, and I even ascended to the heavens and the Tushita Palace, but I did not achieve my aspirations; therefore, I abandoned them and came here, so how much less should I be greedy for these inferior desires? Now, observe for yourself, I am in the midst of suffering, birth and death, various calamities, and impurity, my actions are without restraint, and therefore there are various misfortunes, birth, old age, sickness, and death are so cruel and terrifying; I accumulate merit, and at every moment I reflect on myself, establishing the Dharma boat, practicing generosity, keeping precepts, patience, diligence, mindfulness, and wisdom, my heart is like a diamond, and I have already completed this great boat. I will use it to cross the calamities of the four rivers of birth, old age, sickness, and death, I worry about sentient beings who are lost in desire, I want to make them forever peaceful, and not let them be harmed by desire; I will save all sentient beings with outflows, protect all, and allow those who hold wrong views and heresies to all be liberated.』
，救諸下劣使住彼岸無生老病死。』
「爾時車匿益悲，白菩薩言：『故當住此決了進退。』菩薩告曰：『聽我決了，愍傷眾生欲度脫故，其心堅住如須彌山而不可傾。』車匿又問：『正士云何？』菩薩答曰：『強如金剛，所行清凈，勤修顯曜，假使大棒破壞我頂，終不退還慕於世榮。』應時諸天在於其宮，聞此言教舉聲嘆曰：『善哉！善哉！』而雨天華，第一最上得勝，為眾船師人中之尊，心無所著亦無恐懼，消除闇冥塵勞煙燻，無邪境界也，其心永安若堅牢船必度彼岸。」
佛告比丘：「寂意天子、耀凈天子，虛空中住，城中男女聞菩薩決疑如是，悉共悅豫，嘆曰：『善哉！』皆自還去。
「爾時菩薩見城中人皆悉眠寐，察欲夜半即便起立，沸星適現知時可出，即敕車匿：『起被白馬揵陟。』菩薩適宣說此言，即時四天王聞菩薩教，尋時便至迦維羅衛大城中庭住，供養菩薩。提頭賴吒與無數億百千揵沓和，稽首被甲冑，從東方來，住東方界，稽首菩薩，鼓眾伎樂在於虛空。毗留勒叉天王與無數億百千鳩刀，皆被鎧甲，從南方來，住南方界，稽首菩薩，鼓眾伎樂在於虛空。毗留羅叉天王與無數億百千龍俱，各垂寶瓔，從西方來，住西方界，稽首菩薩。北方毗沙門天王與無數億百千閱叉，手執焰光明珠威耀晃晃
【現代漢語翻譯】 現代漢語譯本：『救度那些卑劣的眾生，使他們到達沒有生老病死的彼岸。』 這時，車匿更加悲傷，對菩薩說：『您應當留在這裡，決定進退。』菩薩告訴他說：『聽我決定，我憐憫眾生，想要度脫他們，我的心堅固如須彌山，不可動搖。』車匿又問：『正士您怎麼樣呢？』菩薩回答說：『我堅強如金剛，所行清凈，勤奮修行，光明顯耀，即使大棒擊碎我的頭頂，也終不退還，貪慕世間的榮華。』當時，諸天在他們的宮殿中，聽到這些教誨，都高聲讚歎說：『善哉！善哉！』並降下天花，（菩薩）是第一最上獲得勝利者，是眾生的船師，是人中的尊者，心中沒有執著也沒有恐懼，消除了黑暗、塵勞和煙燻，沒有邪惡的境界，他的心永遠安穩，像堅固的船隻一樣必定能渡過彼岸。」 佛告訴比丘們：『寂意天子（Śāntamanas-devaputra）、耀凈天子（Śuddhaśrī-devaputra），住在虛空中，城中的男女聽到菩薩如此決斷，都非常高興，讚歎說：『善哉！』都各自回去了。 這時，菩薩看到城中的人都已入睡，觀察到將近半夜，就起身站立，當沸星（Venus）出現時，知道時機可以出發了，就命令車匿說：『起來，給我的白馬揵陟（Kanthaka）備好鞍轡。』菩薩剛說完這句話，四天王（Caturmahārājakāyikas）聽到菩薩的命令，立刻來到迦維羅衛（Kapilavastu）大城的庭院中，供養菩薩。提頭賴吒（Dhṛtarāṣṭra）天王帶著無數億百千揵沓和（Gandharva），身披鎧甲，從東方來，住在東方界，向菩薩稽首，在虛空中演奏各種樂器。毗留勒叉（Virūḍhaka）天王帶著無數億百千鳩刀（Kumbhāṇḍa），都身披鎧甲，從南方來，住在南方界，向菩薩稽首，在虛空中演奏各種樂器。毗留羅叉（Virūpākṣa）天王帶著無數億百千龍（Nāga），各自垂掛著寶瓔，從西方來，住在西方界，向菩薩稽首。北方毗沙門（Vaiśravaṇa）天王帶著無數億百千閱叉（Yakṣa），手中拿著閃耀光明的寶珠，威光晃耀。
【English Translation】 English version: 『To save those inferior beings, and enable them to reach the other shore free from birth, old age, sickness, and death.』 At that time, Channa became even more sorrowful and said to the Bodhisattva, 『You should stay here and decide whether to advance or retreat.』 The Bodhisattva told him, 『Listen to my decision, I pity sentient beings and wish to liberate them, my mind is as firm as Mount Sumeru and cannot be shaken.』 Channa then asked, 『What about you, O righteous one?』 The Bodhisattva replied, 『I am as strong as diamond, my conduct is pure, I diligently cultivate and shine brightly, even if a great club were to shatter my head, I would never retreat and yearn for worldly glory.』 At that time, the devas in their palaces, hearing these teachings, all exclaimed in praise, 『Excellent! Excellent!』 and rained down heavenly flowers. (The Bodhisattva) is the first and foremost victor, the boatman of beings, the most honored among humans, his heart is without attachment or fear, he has eliminated darkness, defilements, and the smoke of afflictions, there are no evil realms, his heart is forever at peace, like a sturdy boat he will surely cross to the other shore.』 The Buddha told the bhikṣus, 『Śāntamanas-devaputra and Śuddhaśrī-devaputra, dwelling in the sky, the men and women in the city, hearing the Bodhisattva』s resolution, were all very pleased and exclaimed, 『Excellent!』 and each returned to their own homes.』 At that time, the Bodhisattva saw that everyone in the city was asleep, and observing that it was nearly midnight, he rose and stood up. When Venus appeared, he knew it was time to depart, and he commanded Channa, 『Arise and prepare my white horse Kanthaka.』 As soon as the Bodhisattva spoke these words, the Four Great Kings (Caturmahārājakāyikas) heard the Bodhisattva』s command and immediately came to the courtyard of the great city of Kapilavastu to make offerings to the Bodhisattva. King Dhṛtarāṣṭra, with countless billions of Gandharvas, wearing armor, came from the east, dwelling in the eastern realm, bowed to the Bodhisattva, and played various musical instruments in the sky. King Virūḍhaka, with countless billions of Kumbhāṇḍas, all wearing armor, came from the south, dwelling in the southern realm, bowed to the Bodhisattva, and played various musical instruments in the sky. King Virūpākṣa, with countless billions of Nāgas, each adorned with jeweled necklaces, came from the west, dwelling in the western realm, and bowed to the Bodhisattva. King Vaiśravaṇa of the north, with countless billions of Yakṣas, holding luminous jewels in their hands, their radiance shining brightly.
，身被甲冑，從北方來，住北方界，稽首菩薩。天帝釋梵與無數億百千諸天，手執華香雜香㨶香華蓋幢幡，來住虛空，稽首菩薩。
「爾時車匿聞菩薩言，流涕交面白菩薩曰：『惟賢聖子知時識義，今夜非時也。』菩薩告言：『今正是時。所以者何？吾從久遠長夜求愿，為諸眾生顯示道跡，今可樂時當度眾生，適得閑靜。』於時頌曰：
「『天王住虛空， 天帝釋亦然； 炎天及兜術， 無慢化自在。 和輪耶斯龍， 海龍阿耨達； 咸來欲供養， 見佛時出家。 色界諸天人， 修寂常行禪； 是等來供養， 三界普自歸。 開士十方來， 等昔以造行； 欲見勝出家， 隨時而奉事。 無極大功勛， 金剛常住空； 被鎧力精進， 心堅動海水。 日月諸天子， 善住其左右； 睹寂然出家， 叉十指為禮。 勸喻諸天子， 其大精進興； 察眾苦惱法， 當演清和音。 諸吉皆諧偶， 勤恭時已到； 吾亦與尊俱， 無礙必善住。 沸星已出現， 已化微妙體； 力勢眾住前， 皆欲共侍從。』
「菩薩從座起，則住空中猶如雁王；城中男女皆疲極寐；鳧雁鴛鴦孔雀赤觜，異類眾鳥亦疲極寐；不見眾色，像馬騎步諸釋族姓，兵仗宿衛諸師寮屬，亦皆熟寐。
「爾
【現代漢語翻譯】 現代漢語譯本 身披鎧甲，從北方而來，居住在北方邊界，向菩薩頂禮。天帝釋梵（Indra and Brahma）與無數億百千諸天，手持鮮花、香料、混合香料、華蓋、幢幡，來到虛空中，向菩薩頂禮。 這時，車匿（Chandaka）聽到菩薩的話，淚流滿面地對菩薩說：『只有賢聖的您知道時機和意義，今晚不是時候啊。』菩薩回答說：『現在正是時候。為什麼呢？我從久遠的漫長黑夜裡就發願，爲了眾生顯示修道的足跡，現在正是可以歡喜的時候，應當度化眾生，恰好得到清靜。』當時，菩薩以偈頌說道： 『天王住在虛空，天帝釋也是如此；炎天（Agni）和兜術天（Tushita），沒有傲慢，自在變化。和輪耶斯龍（Varuna）和海龍阿耨達（Anavatapta），都來想要供養，見佛出家的時候。諸天人，修習寂靜，常常修行禪定；他們都來供養，三界都歸順於他。開士（Bodhisattva）從十方而來，像過去一樣修行；想要見證殊勝的出家，隨時奉事。無極的功勛，金剛般常住虛空；身披鎧甲，力量精進，心堅如磐石，能動搖海水。日月諸天子，善住於他的左右；看到寂靜的出家，合掌行禮。勸勉諸天子，他們大精進地興起；觀察眾生的苦惱，應當宣說清和的音聲。諸事吉祥和諧，勤勉恭敬的時機已到；我也與您一同前往，無礙地安住。沸星（Ketu）已經出現，已經化現微妙的身體；力量和威勢在眾人面前，都想要共同侍奉。』 菩薩從座位起身，就住在空中，猶如雁王；城中的男女都疲憊地睡著了；野鴨、鴛鴦、孔雀、紅嘴鳥，各種不同的鳥類也都疲憊地睡著了；看不見各種顏色，大象、馬匹、步行的人，以及釋迦族的姓氏，兵器、宿衛的士兵、老師和下屬，也都熟睡了。 這時
【English Translation】 English version Adorned in armor, coming from the north, residing in the northern realm, he bowed to the Bodhisattva. The celestial king Shakra (Indra) and Brahma, along with countless billions of deities, holding flowers, incense, mixed incense, canopies, banners, came to reside in the void, bowing to the Bodhisattva. At that time, Chandaka, hearing the Bodhisattva's words, with tears streaming down his face, said to the Bodhisattva: 'Only the virtuous one knows the time and meaning, tonight is not the right time.' The Bodhisattva replied: 'Now is the right time. Why? I have been making vows since the long, distant night, to show the path to all beings. Now is the time to rejoice, to liberate beings, and it is a time of tranquility.' Then, the Bodhisattva spoke in verses: 'The heavenly king dwells in the void, so does Shakra; Agni and Tushita, without arrogance, freely transform. Varuna and the dragon Anavatapta, all come wanting to make offerings, at the time of the Buddha's renunciation. The deities, practicing tranquility, constantly meditate; they all come to make offerings, the three realms all take refuge in him. Bodhisattvas come from the ten directions, practicing as they did in the past; wanting to witness the supreme renunciation, they serve at all times. Immeasurable merit, like a diamond, always dwells in the void; clad in armor, with vigorous strength, his heart is firm as a rock, able to move the sea. The sun and moon deities, dwell well on his left and right; seeing the peaceful renunciation, they fold their palms in reverence. Exhorting the deities, their great vigor arises; observing the suffering of beings, they shall proclaim a clear and harmonious sound. All auspicious things are in harmony, the time for diligent respect has arrived; I also go with you, dwelling without hindrance. Ketu has already appeared, having transformed into a subtle body; power and might before the multitude, all want to serve together.' The Bodhisattva rose from his seat, and dwelt in the air like a king of geese; the men and women in the city were all exhausted and asleep; ducks, mandarin ducks, peacocks, red-billed birds, all different kinds of birds were also exhausted and asleep; no colors could be seen, elephants, horses, pedestrians, and the Shakya clan, weapons, guards, teachers, and subordinates, were all sound asleep. At that time
時梵聲其音柔軟，響若哀鸞；夜已至半，重告車匿言：『善哉，車匿！疾被揵陟，敬奉吾身勿復稽留。』車匿重悲淚下如雨：『今人中尊為欲所至，門關下鑰誰能開者？』天帝念知即時開門。車匿見之心歡悅豫：『乍悲乍喜誰為我伴？當作何計？復如何行？』於時四神即捧馬足，其四部兵力勢難當。『嗚呼大王！太子已去，何以不覺？明日俱夷當復辛苦，吉祥微妙今不現矣。』
「爾時菩薩思其本宿，謂車匿言：『善哉，車匿！』已被白馬，箜篌樂器俱時而作。車匿觀空，離垢諸天來無央數，諸菩薩眾而供養之；察天帝釋，自然開門；睹諸鬼神及阿須倫、真陀羅、摩休勒，自然開門。車匿聞諸天語，即報天言：『今見菩薩衣毛為豎，猶如師子體紫金色，當將功勛等如江海。此諸天力禪思未久，以見勸許即當出去，是其本願所與吉祥，施安眾產生已道義。』
「爾時其地六反震動，面滿如月從空坐起，道德名稱解心清凈；天帝毗沙門天王而在前導，放大凈光明普照天地，滅眾惡趣眾生安隱，消諸塵欲而雨眾華，億百千樂諸天[口*咨]嗟，前後導從。有天名最上凈，在大聖前叉手自歸，舉蓮華目而啟談言：『哀度眾生，甚為巍巍，本性明冥，悉以空虛，吾無所樂多所哀念。眷屬後宮不復重聞吉祥之音，其無量音今已
【現代漢語翻譯】 現代漢語譯本： 當時梵天的聲音柔和，如同哀鳴的鸞鳥；夜已過半，再次告訴車匿說：『好啊，車匿！快給揵陟（菩薩的白馬）備好鞍轡，恭敬地侍奉我，不要再耽擱了。』車匿悲傷地淚如雨下：『現在人中至尊要被慾望帶走，門關上了鎖，誰能打開呢？』天帝知道后，立即打開了門。車匿看到后，心中又歡喜又憂愁：『一會兒悲傷一會兒歡喜，誰能與我為伴？該怎麼辦？又該如何行動？』這時，四位神祇捧起馬蹄，他們的四部兵力強大無比。『嗚呼，大王！太子已經走了，為什麼沒有察覺？明天俱夷（釋迦牟尼的父親）又要辛苦了，吉祥微妙的景像現在看不到了。』 那時菩薩回憶起前世的宿命，對車匿說：『好啊，車匿！』白馬已經備好，箜篌等樂器同時奏響。車匿看到空中，無數清凈的天人前來，諸菩薩眾也來供養；看到天帝釋，自然打開了門；看到諸鬼神、阿修羅、真陀羅、摩休勒，也自然打開了門。車匿聽到諸天的話，就對天人說：『現在看到菩薩的汗毛都豎了起來，如同獅子一般，身體呈現紫金色，他將建立如同江海般偉大的功勛。這些天人的禪定時間不長，看到勸說就應該離開，這是他本來的願望所帶來的吉祥，他將施予安樂給眾生，成就道義。』 這時，大地六次震動，菩薩面容圓滿如月，從空中坐起，道德名稱，內心清凈；天帝毗沙門天王在前面引導，放出清凈的光明普照天地，消滅眾惡趣，使眾生安穩，消除各種塵欲，降下各種鮮花，億萬種音樂，諸天讚歎，前後引導跟隨。有一位天人名叫最上凈，在大聖面前合掌自歸，舉起蓮花般的眼睛說道：『哀憐度化眾生，真是偉大啊，本性明明是空虛的，我沒有什麼可快樂的，只有無盡的哀念。眷屬後宮再也聽不到吉祥的聲音了，他那無量的聲音現在已經...
【English Translation】 English version: At that time, the voice of Brahma was soft, like the cry of a mournful phoenix; when half the night had passed, he spoke again to Channa, saying: 'Good Channa! Quickly prepare Kanthaka (the Bodhisattva's white horse), and respectfully attend to me without further delay.' Channa, overcome with grief, wept like rain: 'Now the most honored among men is to be taken by desire, the gate is locked, who can open it?' The heavenly emperor, knowing this, immediately opened the gate. Channa, seeing this, was both joyful and sorrowful: 'One moment sad, the next joyful, who will be my companion? What should I do? How should I proceed?' At that moment, four deities lifted the horse's hooves, their four divisions of troops were immensely powerful. 'Alas, O King! The prince has already left, why did you not notice? Tomorrow, Kuru (Shakyamuni's father) will suffer again, the auspicious and wondrous signs are now gone.' Then the Bodhisattva recalled his past lives and said to Channa: 'Good Channa!' The white horse was already prepared, and the harps and other musical instruments played at the same time. Channa looked into the sky and saw countless pure devas coming, and the Bodhisattvas came to make offerings; he saw the heavenly emperor Sakra, who had opened the gate naturally; he saw the ghosts, asuras, Gandharvas, and Mahoragas, who had also opened the gate naturally. Channa heard the devas speaking and replied to them: 'Now I see the Bodhisattva's hair standing on end, like a lion, his body is purple-gold, he will establish merits as vast as the ocean. These devas have not meditated for long, seeing the encouragement they should leave, this is the auspiciousness brought by his original vow, he will bestow peace upon all beings and accomplish the path of righteousness.' At that time, the earth shook six times, the Bodhisattva's face was full like the moon, he rose from the sky, his moral name and pure heart were known; the heavenly emperor Vaishravana led the way, emitting pure light that illuminated the heavens and the earth, extinguishing the evil realms, bringing peace to all beings, eliminating all desires, and raining down various flowers, with billions of musical instruments, the devas praised, and followed him in front and behind. There was a deva named Supreme Purity, who folded his hands in reverence before the Great Sage, raised his lotus-like eyes and said: 'Compassionately saving all beings, how magnificent, the original nature is clearly empty, I have nothing to be happy about, only endless sorrow. The family and the palace will no longer hear the auspicious sound, his immeasurable sound is now...
逝矣。不睹天眾，不察最勝，不復聞香。皆以消愛慾棄塵勞山，無復眾垢，逮得究竟。本無宮殿今無慾想，奉行慈心，離眾罪蓋，無復殃釁。懷抱精神一切具足，不慕眾香，今日光光身心平等，妙如神仙。言說本來，在家聖王，令弱者強，顯真名稱，斷是王種而覆亡失。無極釋姓消大福祚，愿今我尊在所至趣，離垢無塵愍慈行哀，觀見宮殿妙音已逝，不復還入迦維羅衛。無有放逸，盡生死源不復坐起。經行國中惟詣佛樹，無老病死，至甘露道。』於是菩薩既出家去，為眾生故又無所行，亦無所住，不慕婇女，為得大勝，是大福田為功祚地，當行慧藥，無數億劫積累德行，佈施持戒博學廣聞；菩薩慈行禁戒清凈，行無所犯，不志愛慾，忍辱仁和假段解身不以懷恨；愍哀眾生精進無懈，無數億劫積集道業；祠祀百千，恒修禪定，心意寂然消眾塵垢，自伏其心慧無掛礙，而無想念。其心解脫濟脫億載，行慈愍哀已度無極；奉行清凈分別喜護，是為真正天中之天，應奉事之。清凈無垢，心如明珠擁護怨難，天眼無極，厄者受歸，病者為醫，在諸國生為大法王，千眼中帝照諸迷惑，身意休息興道威耀。舍心怨結，勇消眾塵，在眾最勝無能逮者；如師子步而無所畏，如龍調心降雨以時，導眾如牛以棄怨結，如月盛滿光明遠照，如日
【現代漢語翻譯】 現代漢語譯本： 逝去了。不再見到天眾，不再觀察最殊勝者，不再聞到香氣。都因為消除了愛慾，捨棄了塵世的勞苦，不再有眾多的污垢，達到了究竟的境界。原本沒有宮殿，現在也沒有慾望的念頭，奉行慈悲之心，遠離各種罪惡的遮蓋，不再有災禍。懷抱精神，一切都具足，不羨慕各種香氣，今日身心光明平等，美妙如同神仙。言說本來，在家時是聖王，使弱者強大，彰顯真實的名稱，斷絕了王族的血脈而又失去了。無極的釋迦族消除了巨大的福報，愿我如今的尊者所去之處，都遠離污垢和塵埃，以慈悲之心施行哀憫，看到宮殿美妙的聲音已經逝去，不再返回迦維羅衛（Kapilavastu）。沒有放逸，窮盡生死的根源，不再坐起。在國中行走，只前往菩提樹，沒有衰老、疾病和死亡，到達甘露之道。』於是菩薩（Bodhisattva）既然出家離去，爲了眾生的緣故又無所行，也無所住，不羨慕美女，爲了獲得大勝利，是大福田，是功德的所在，應當施行智慧的藥物，無數億劫積累德行，佈施、持戒、博學廣聞；菩薩慈悲修行，禁戒清凈，行為沒有過犯，不追求愛慾，忍辱仁和，即使肢解身體也不懷恨；憐憫眾生，精進不懈，無數億劫積累道業；祭祀百千，恒常修習禪定，心意寂靜，消除各種塵垢，自己降伏其心，智慧沒有障礙，而沒有妄想。他的心解脫，救度億載，施行慈悲憐憫，已經度過無極；奉行清凈，分別喜悅和守護，這是真正的天中之天，應當奉事他。清凈無垢，心如明珠，擁護怨恨和災難，天眼無極，困厄的人得到歸宿，生病的人得到醫治，在各個國家出生，成為大法王，千眼之帝照耀各種迷惑，身心休息，興盛道業的威耀。捨棄心中的怨恨和糾結，勇敢地消除各種塵埃，在眾人中最殊勝，沒有人能夠趕上；如同獅子行走而無所畏懼，如同龍調伏其心，按時降雨，引導眾人如同牛一樣捨棄怨恨和糾結，如同滿月光明遠照，如同太陽 現代漢語譯本：
【English Translation】 English version: Gone. No longer seeing the heavenly beings, no longer observing the most excellent, no longer hearing the fragrance. All because of eliminating desire, abandoning the toil of the world, no longer having numerous defilements, attaining the ultimate state. Originally having no palace, now having no thoughts of desire, practicing a compassionate heart, being far from all sinful coverings, no longer having calamities. Embracing the spirit, everything is complete, not envying various fragrances, today the body and mind are bright and equal, wonderful like a celestial being. Speaking of the original state, being a holy king at home, making the weak strong, manifesting the true name, cutting off the royal lineage and yet losing it. The boundless Shakya clan eliminated great blessings, may my current venerable one, wherever he goes, be far from defilement and dust, practice compassion and mercy, seeing that the beautiful sound of the palace has passed away, no longer returning to Kapilavastu. Without negligence, exhausting the source of birth and death, no longer sitting or rising. Walking in the country, only going to the Bodhi tree, without old age, sickness, and death, reaching the path of nectar. 'Then the Bodhisattva, having left home, for the sake of sentient beings, has nothing to do, nor does he dwell anywhere, not envying beautiful women, in order to obtain great victory, is a great field of merit, a place of merit, should administer the medicine of wisdom, accumulating virtue for countless eons, giving, upholding precepts, being learned and widely heard; the Bodhisattva practices compassion, the precepts are pure, actions are without fault, not pursuing desire, enduring insult and being benevolent, even if dismembering the body, not holding resentment; pitying sentient beings, being diligent without laziness, accumulating the path for countless eons; sacrificing to hundreds of thousands, constantly practicing meditation, the mind is tranquil, eliminating various defilements, subduing his own mind, wisdom is without hindrance, and without delusion. His mind is liberated, saving for billions of years, practicing compassion and mercy, having already crossed the boundless; practicing purity, distinguishing joy and protection, this is the true heaven of heavens, one should serve him. Pure and without defilement, the heart is like a bright pearl, protecting against resentment and calamity, the heavenly eye is boundless, those in distress find refuge, the sick are healed, born in various countries, becoming a great Dharma king, the thousand-eyed emperor illuminates various confusions, the body and mind rest, flourishing the glory of the path. Abandoning the resentment and knots in the heart, bravely eliminating various dusts, being the most excellent among the people, no one can catch up; like a lion walking without fear, like a dragon taming its mind, raining in due time, guiding the people like an ox to abandon resentment and knots, like a full moon shining far and wide, like the sun English version:
始出，猶如大炬消滅眾冥，喻如蓮華不著泥水，德香微妙不動如山，道眾瞋恨，降伏身魔、死魔、天魔；為大導師，迷失路者說八正道，不久成佛斷生老病死，度諸闇冥，療眾惡瘡，嗟嘆正真不可限量，顏色光澤建立功勛，所嗟嘆德令我如佛。
「於是菩薩稍進前行，睹五道神名曰奔識，住五道頭，帶劍執持弓箭，見菩薩來，釋弓投箭解劍退住，尋時稽首菩薩足下，白菩薩曰：『梵天之際天王見敕，守五道路不知如之，愚不敏達惟告意旨。』菩薩告曰：『雖主五道不知所歸；源所從來，五戒為人，十善生天，慳墮餓鬼，𧤲突畜生，十惡地獄，無五趣行便歸人本；不慕五趣，以無五陰三毒六衰，則是泥洹。不處生死不住泥洹，便不退轉受菩薩決。無所從生靡所不生，于諸所生悉無所生。卿持俗刀，五兵宿衛，吾執智慧無極大劍，斷五趣生死皆至本無，無終無始永安無形，奔識心解逮不退轉。』無限天神皆發道心。
「於是菩薩勇猛舍家，適出城門，迦維羅衛一切群眾知太子去，各各共談而歡悅喜。俱夷明日從寐起已，遙聞眾言，覺知已去；聽大聲響即察求之，不見菩薩。宣大音響，及馬車匿。王心感絕自投于地，舉聲稱怨：『嗚呼！一子勸化宮中，大小歡悅。舍無數眾，今為所到永絕我望，何所恃怙？四域天下當何
【現代漢語翻譯】 現代漢語譯本：開始出現時，就像巨大的火炬消滅一切黑暗，又像蓮花不沾染泥水一樣清凈。他的德行芬芳微妙，像山一樣堅定不動搖。他教導眾人遠離嗔恨，降伏身魔、死魔、天魔。他是偉大的導師，為迷失道路的人指明八正道。不久他將成佛，斷絕生老病死，救度一切黑暗，醫治眾生的惡瘡。他所讚歎的真理是不可思議的，他的容顏光澤，建立無上的功勛。他所讚歎的德行使我像佛一樣偉大。 於是菩薩稍微向前走，看到五道神（五道：指地獄、餓鬼、畜生、人、天五種輪迴的去處）名叫奔識，駐守在五道的交界處。他帶著劍，拿著弓箭。看到菩薩來了，就放下弓箭，解下劍，退到一旁站立。隨即跪拜在菩薩的腳下，對菩薩說：『梵天（梵天：佛教宇宙觀中色界天的最高層）的天王命令我守護五條道路，我不知道該如何做。我愚笨不敏，只能稟告我的想法。』菩薩告訴他說：『你雖然掌管五道，卻不知道它們的歸宿；也不知道它們的來源。五戒（五戒：不殺生、不偷盜、不邪淫、不妄語、不飲酒）是做人的基礎，十善（十善：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）可以昇天。慳吝會墮入餓鬼道，愚癡會墮入畜生道，十惡（十惡：殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）會墮入地獄。如果不行五趣（五趣：即五道）的輪迴，就能迴歸本源。不貪戀五趣，因為沒有五陰（五陰：色、受、想、行、識五種構成人身的要素）、三毒（三毒：貪、嗔、癡三種煩惱）和六衰（六衰：指色、聲、香、味、觸、法六種感官的衰敗），那就是涅槃（涅槃：佛教中解脫生死輪迴的境界）。不處於生死，也不停留在涅槃，就不會退轉，接受菩薩的決斷。沒有從哪裡生，也沒有不從哪裡生，對於一切所生，都沒有真正的生。你拿著世俗的刀劍，用五兵（五兵：指弓、箭、刀、劍、矛）來守護，我拿著智慧的無上大劍，斬斷五趣的生死，最終達到本無，無始無終，永遠安寧無形。』奔識心領神會，獲得了不退轉的境界。無數的天神都發起了求道之心。 於是菩薩勇猛地捨棄了家庭，剛出城門，迦維羅衛（迦維羅衛：古印度釋迦族所居的城邦）的所有民眾都知道太子離開了，他們互相談論，感到歡喜。俱夷（俱夷：凈飯王的妃子，悉達多的姨母）第二天從睡夢中醒來，遠遠聽到眾人的議論，才知道太子已經離開了。她聽到巨大的聲響，就去尋找，沒有看到菩薩。她大聲呼喊，連同馬和車匿（車匿：悉達多的侍從）也一起呼喊。國王（凈飯王）感到絕望，跌倒在地上，大聲哭喊：『唉！我的兒子勸化了宮中的人，無論大小都感到歡喜。他捨棄了無數的民眾，現在去了哪裡，永遠斷絕了我的希望，我還能依靠什麼？四方天下又該怎麼辦？』 English version: When he first appeared, it was like a great torch extinguishing all darkness, and like a lotus flower that is not stained by mud and water. His virtue was fragrant and subtle, as firm and unmoving as a mountain. He taught people to abandon hatred, and subdued the demons of the body, death, and the heavens. He was a great guide, showing the Eightfold Path to those who had lost their way. Soon he would become a Buddha, cutting off birth, old age, sickness, and death, saving all from darkness, and healing the evil sores of all beings. The truth he praised was inconceivable, his countenance was radiant, and he established supreme merit. The virtue he praised made me like a Buddha. Then the Bodhisattva advanced a little further and saw a deity of the five paths (five paths: referring to the five realms of reincarnation: hell, hungry ghosts, animals, humans, and gods) named Ben Shi, stationed at the junction of the five paths. He carried a sword and held a bow and arrows. Seeing the Bodhisattva coming, he put down his bow and arrows, sheathed his sword, and stepped aside. He then knelt at the Bodhisattva's feet and said to the Bodhisattva, 'The king of Brahma (Brahma: the highest realm in the form realm in Buddhist cosmology) has ordered me to guard the five paths, but I do not know what to do. I am foolish and dull, and can only report my thoughts.' The Bodhisattva told him, 'Although you govern the five paths, you do not know their destination; nor do you know their origin. The five precepts (five precepts: not killing, not stealing, not committing sexual misconduct, not lying, and not drinking alcohol) are the foundation of being human, and the ten virtues (ten virtues: not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, and not being ignorant) can lead to heaven. Stinginess leads to the realm of hungry ghosts, ignorance leads to the realm of animals, and the ten evils (ten evils: killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, frivolous speech, greed, anger, and wrong views) lead to hell. If one does not follow the cycle of the five realms (five realms: the five paths), one can return to the origin. Not craving the five realms, because there are no five aggregates (five aggregates: form, feeling, perception, mental formations, and consciousness), three poisons (three poisons: greed, anger, and ignorance), and six decays (six decays: the decay of the six senses: sight, sound, smell, taste, touch, and mind), that is Nirvana (Nirvana: the state of liberation from the cycle of birth and death in Buddhism). Not being in birth and death, nor staying in Nirvana, one will not regress and will receive the Bodhisattva's determination. There is no place from which one is born, nor is there a place from which one is not born, and for all that is born, there is no true birth. You hold worldly swords, using the five weapons (five weapons: bow, arrow, knife, sword, and spear) to guard, I hold the supreme sword of wisdom, cutting off the birth and death of the five realms, ultimately reaching the original non-existence, without beginning or end, forever peaceful and formless.' Ben Shi understood and attained the state of non-regression. Countless gods all aroused the aspiration for enlightenment. Then the Bodhisattva courageously left his home, and as soon as he left the city gate, all the people of Kapilavastu (Kapilavastu: the city-state where the Shakya clan lived in ancient India) knew that the prince had left. They talked among themselves and felt joy. Kuji (Kuji: the wife of King Suddhodana and the aunt of Siddhartha) woke up from her sleep the next day, and hearing the discussions of the people from afar, she knew that the prince had left. She heard a great noise and went to look for him, but did not see the Bodhisattva. She cried out loudly, along with the horse and Channa (Channa: Siddhartha's attendant). The king (King Suddhodana) felt despair, fell to the ground, and cried out loudly, 'Alas! My son has converted the people in the palace, both young and old, who all felt joy. He has abandoned countless people, and now where has he gone, forever cutting off my hope, what can I rely on? What will happen to the four regions of the world?'
【English Translation】 When he first appeared, it was like a great torch extinguishing all darkness, and like a lotus flower that is not stained by mud and water. His virtue was fragrant and subtle, as firm and unmoving as a mountain. He taught people to abandon hatred, and subdued the demons of the body, death, and the heavens. He was a great guide, showing the Eightfold Path to those who had lost their way. Soon he would become a Buddha, cutting off birth, old age, sickness, and death, saving all from darkness, and healing the evil sores of all beings. The truth he praised was inconceivable, his countenance was radiant, and he established supreme merit. The virtue he praised made me like a Buddha. Then the Bodhisattva advanced a little further and saw a deity of the five paths (five paths: referring to the five realms of reincarnation: hell, hungry ghosts, animals, humans, and gods) named Ben Shi, stationed at the junction of the five paths. He carried a sword and held a bow and arrows. Seeing the Bodhisattva coming, he put down his bow and arrows, sheathed his sword, and stepped aside. He then knelt at the Bodhisattva's feet and said to the Bodhisattva, 'The king of Brahma (Brahma: the highest realm in the form realm in Buddhist cosmology) has ordered me to guard the five paths, but I do not know what to do. I am foolish and dull, and can only report my thoughts.' The Bodhisattva told him, 'Although you govern the five paths, you do not know their destination; nor do you know their origin. The five precepts (five precepts: not killing, not stealing, not committing sexual misconduct, not lying, and not drinking alcohol) are the foundation of being human, and the ten virtues (ten virtues: not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, and not being ignorant) can lead to heaven. Stinginess leads to the realm of hungry ghosts, ignorance leads to the realm of animals, and the ten evils (ten evils: killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, frivolous speech, greed, anger, and wrong views) lead to hell. If one does not follow the cycle of the five realms (five realms: the five paths), one can return to the origin. Not craving the five realms, because there are no five aggregates (five aggregates: form, feeling, perception, mental formations, and consciousness), three poisons (three poisons: greed, anger, and ignorance), and six decays (six decays: the decay of the six senses: sight, sound, smell, taste, touch, and mind), that is Nirvana (Nirvana: the state of liberation from the cycle of birth and death in Buddhism). Not being in birth and death, nor staying in Nirvana, one will not regress and will receive the Bodhisattva's determination. There is no place from which one is born, nor is there a place from which one is not born, and for all that is born, there is no true birth. You hold worldly swords, using the five weapons (five weapons: bow, arrow, knife, sword, and spear) to guard, I hold the supreme sword of wisdom, cutting off the birth and death of the five realms, ultimately reaching the original non-existence, without beginning or end, forever peaceful and formless.' Ben Shi understood and attained the state of non-regression. Countless gods all aroused the aspiration for enlightenment. Then the Bodhisattva courageously left his home, and as soon as he left the city gate, all the people of Kapilavastu (Kapilavastu: the city-state where the Shakya clan lived in ancient India) knew that the prince had left. They talked among themselves and felt joy. Kuji (Kuji: the wife of King Suddhodana and the aunt of Siddhartha) woke up from her sleep the next day, and hearing the discussions of the people from afar, she knew that the prince had left. She heard a great noise and went to look for him, but did not see the Bodhisattva. She cried out loudly, along with the horse and Channa (Channa: Siddhartha's attendant). The king (King Suddhodana) felt despair, fell to the ground, and cried out loudly, 'Alas! My son has converted the people in the palace, both young and old, who all felt joy. He has abandoned countless people, and now where has he gone, forever cutting off my hope, what can I rely on? What will happen to the four regions of the world?'
所依？』俱夷從床宛轉在地，自搣頭髮，斷身寶瓔：『何以痛哉！是我導師依怙如天，而棄我去，用復活為？恩愛未久便復別離。』淚下如雨不能自勝，嗟嘆太子顏貌殊妙，心凈無垢清如深淵，內外明好莫不敬重，訓教真正靡不吉祥；咸同歸命，今舍我去為何所至？未曾放逸，不為馳騁，為天地主執正真道。釋其沐浴莊嚴天服，遠近慕路興立行業，不見菩薩無不懷戚。國中樹木尋時虧落，無諸華實。諸清凈地悉生塵垢無復眾好，仁尊所見，眾音伎樂柔軟聲響象馬車乘，其虛空中，莊嚴香瓶華香伎樂繒彩幡蓋，至德已逝，悉不復現。柔軟至誠第一難遇，俱夷嘆息淚下交集。人中之尊，宿世積德悉達本末，欲度眾生生老病死。又彼大聖修百千德，慧不可喻。
「於時車匿夜送菩薩，菩薩脫身寶瓔奇珍以付車匿：『持是還國，啟白父王及以舍妻，吾身棄國不慕世榮，不好天地惟道是本。若成正覺當復來還，宣是經典以法相度，使心寂靜，不慕世榮。』車匿聞之淚下如雨，稽首作禮：『人中聖慧愿以告我。』白馬跪地舐菩薩足。車匿白言：『王及妃問，將大功勛為何所至？當報云何？』菩薩答曰：『是卿所睹復何所問。』與車匿辭，菩薩悅豫，與恩愛別，辯慧無量。遂進前行逢兩獵師，心自念之：『吾已出家不與俗同。』脫
【現代漢語翻譯】 『所依是什麼？』俱夷（Kuyi，悉達多太子之妻）從床上翻滾到地上，揪扯自己的頭髮，扯斷身上的寶瓔：『為何如此痛苦！我的導師，我的依靠如同天一般，卻拋棄我而去，又為何要復活？恩愛未久便又要離別。』淚水如雨般落下，無法自持，她嘆息太子的容貌如此殊妙，內心清凈無垢如同深淵，內外光明美好，無不令人敬重，他的訓誡真實不虛，無不吉祥；大家都歸順於他，如今卻捨棄我們而去，將要到哪裡去呢？他從未放縱自己，不為享樂而奔波，是天地的主宰，執掌著真正的道。他脫下沐浴時穿的莊嚴天服，遠近的人們都仰慕他的道路，興起修行，看不到菩薩的人無不感到悲傷。國中的樹木也隨之凋零，不再開花結果。所有清凈的地方都生出塵垢，不再美好，仁尊所見之處，各種樂器的柔和聲音，像馬車乘，以及虛空中莊嚴的香瓶、花香、樂器、絲綢綵帶、幡蓋，都因他的離去而不再顯現。如此溫柔至誠的人，第一難遇，俱夷嘆息，淚水交織。 人中之尊，宿世積累功德的悉達多（Siddhartha，釋迦牟尼佛的本名），本意是想度脫眾生的生老病死。而且這位大聖修行了百千種功德，他的智慧不可比擬。 當時，車匿（Channa，悉達多太子的御者）在夜裡送菩薩離開，菩薩脫下身上的寶瓔奇珍交給車匿：『拿著這些回到國都，稟告父王和我的妻子，我已捨棄國家，不羨慕世俗的榮華，不貪戀天地，只以道為根本。如果我成就正覺，一定會回來，宣講經典，用佛法來度化你們，使你們內心寂靜，不再羨慕世俗的榮華。』車匿聽了，淚如雨下，叩頭作禮：『人中聖慧，請您告訴我。』白馬跪在地上舔菩薩的腳。車匿說道：『國王和王妃如果問起，您帶著如此大的功勛將要到哪裡去？我該如何回答？』菩薩回答說：『你所看到的，又何必再問。』與車匿告別后，菩薩心情愉悅，與恩愛告別，他的辯才和智慧無量。於是繼續前行，遇到了兩位獵人，他心中想到：『我已經出家，不再與世俗相同。』脫下身上的
【English Translation】 'What is the support?' Kuyi (Siddhartha's wife) rolled from the bed to the ground, tearing her hair and breaking the precious ornaments on her body: 'Why is it so painful! My teacher, my reliance is like the sky, yet he abandons me and leaves, and why does he revive? Our love was not long, and now we must part again.' Tears fell like rain, unable to control herself, she sighed at the prince's extraordinary appearance, his heart was pure and flawless like a deep abyss, his inner and outer light was beautiful, and everyone respected him, his teachings were true and without falsehood, and everything was auspicious; everyone followed him, but now he abandons us and leaves, where will he go? He has never indulged himself, nor has he strived for pleasure, he is the master of heaven and earth, holding the true path. He took off the solemn heavenly clothes he wore for bathing, people from far and near admired his path, and began to practice, those who could not see the Bodhisattva were all saddened. The trees in the country also withered, no longer blooming or bearing fruit. All the pure places were covered with dust, no longer beautiful, where the respected one was seen, the soft sounds of various musical instruments, elephants, horses, and carriages, as well as the solemn incense bottles, flower fragrances, musical instruments, silk ribbons, and banners in the void, all disappeared because of his departure. Such a gentle and sincere person, the first to be encountered, Kuyi sighed, tears intertwined. The honored one among men, Siddhartha (Shakyamuni Buddha's original name), who had accumulated merits in past lives, originally intended to liberate all beings from birth, old age, sickness, and death. Moreover, this great sage cultivated hundreds of thousands of merits, and his wisdom was incomparable. At that time, Channa (Siddhartha's charioteer) sent the Bodhisattva away at night, and the Bodhisattva took off the precious ornaments on his body and gave them to Channa: 'Take these back to the capital, and report to my father and my wife, I have abandoned the country, I do not admire worldly glory, I do not covet heaven and earth, I only take the path as the foundation. If I achieve enlightenment, I will definitely come back, preach the scriptures, and use the Dharma to liberate you, so that your hearts will be peaceful, and you will no longer admire worldly glory.' Channa heard this, tears fell like rain, he bowed and paid homage: 'O Holy Wisdom among men, please tell me.' The white horse knelt on the ground and licked the Bodhisattva's feet. Channa said: 'If the king and queen ask, where will you go with such great merits? How should I answer?' The Bodhisattva replied: 'What you have seen, why ask again.' After saying goodbye to Channa, the Bodhisattva was happy, said goodbye to love, his eloquence and wisdom were immeasurable. Then he continued forward and met two hunters, he thought in his heart: 'I have already left home, I am no longer the same as the secular world.' He took off his
身所服貿鹿皮衣，著之而去。
「車匿取衣及寶瓔珞，牽白馬還；至遊觀園，園監見之悲喜交集，不睹辯才寂然之故。今此車匿取太子衣眾寶瓔珞及白馬還，不當復憂。其王聞之與諸群臣，眷屬圍繞行至園觀，亦懷悲喜。瞿夷心望菩薩當還，不睹行來，心疑不信菩薩當去。聞車匿言，菩薩啟王及以舍妻，得佛道已乃還相見。王睹寶衣車匿白馬而獨來還，不見太子自投墮地：『嗚呼，阿子！明曉經典，眾奇異術無不博達，今為所至棄國萬民。車匿說之，我子菩薩為何所游？誰為開門？其諸天人供養云何？』車匿白曰：『惟王聽之！我在常處晏然臥寐，城門已閉。於時菩薩以柔軟音，告我言：「車匿！疾被白馬。」城中萬民時皆眠寐，悉不聞語；我時悲泣，被馬牽授。天帝開門，其四天王告敕四神，捧其馬足，諸天百千天帝釋梵以侍送之，嚴治道路校飾莊嚴，演大光明散華燒香；諸天伎樂同時俱作，踴在虛空，諸天圍繞以侍送之。去是極遠，脫衣寶瓔，及白馬遣我還國，啟王謝妃，必至成佛乃還相見，勿令愁憂。』
「於是瞿夷聞車匿言，益用悲哀抱白馬頭，以哀嘆曰：『太子乘汝出，何以獨來還？念前娛樂百種嗟嘆，懷戚嘆言，嗚呼痛哉，莫不離別，勢力堅強顏貌殊妙，在於眾中如月盛滿，相好莊嚴威神巍巍，須臾
【現代漢語翻譯】 現代漢語譯本 他穿上用鹿皮製成的衣服，然後離開了。 『車匿拿走太子的衣服和寶貴的瓔珞，牽著白馬返回；到達遊觀園時，園監看到他悲喜交加，因為沒有看到辯才寂然的原因。現在車匿拿回太子的衣服、眾多寶貴的瓔珞和白馬，不應該再憂愁了。』國王聽到后，和眾大臣、眷屬一起，圍繞著來到園觀，也懷著悲喜的心情。瞿夷心中盼望菩薩會回來，但沒有看到他回來，心中疑惑不相信菩薩會離去。聽到車匿的話，菩薩向國王和妻子告別，說得到佛道後會再相見。國王看到寶衣、車匿和白馬獨自回來，沒有看到太子，就跌倒在地，哭喊道：『嗚呼，我的孩子！你明曉經典，各種奇異的法術無不精通，現在卻爲了去哪裡而拋棄國家和萬民。』車匿講述了經過，『我的孩子菩薩去了哪裡？誰為他開門？諸天人是如何供養他的？』車匿回答說：『請大王聽我說！我當時在常處安然入睡，城門已經關閉。那時菩薩用柔和的聲音告訴我：「車匿！快點給白馬套上馬具。」城中萬民當時都已入睡，沒有聽到聲音；我當時悲傷地哭泣，給馬套上馬具並牽著它。天帝打開城門，四天王命令四神托起馬蹄，諸天百千天帝釋梵侍奉送行，修整道路，裝飾莊嚴，放出大光明，散花燒香；諸天伎樂同時演奏，在空中跳舞，諸天圍繞著侍奉送行。走了很遠，他脫下衣服和寶貴的瓔珞，把白馬遣送回國，讓我告訴國王和王妃，他必定會成佛，然後才會回來相見，不要讓他們憂愁。』 於是瞿夷聽到車匿的話，更加悲傷，抱著白馬的頭，哀嘆道：『太子乘你出去，為何獨自回來？』她回憶起以前的種種歡樂，百般嘆息，悲傷地說，『嗚呼，痛哉，沒有不離別的，他勢力強大，容貌殊妙，在眾人中如同滿月，相好莊嚴，威神巍巍，須臾之間就離我們而去了。』
【English Translation】 English version He put on the deerskin garment he had been wearing and departed. 'Channa took the prince's clothes and precious necklaces, and led the white horse back; when he reached the pleasure garden, the garden supervisor was filled with both sorrow and joy, because he did not see the reason for the silence of the eloquent one. Now that Channa has brought back the prince's clothes, many precious necklaces, and the white horse, there should be no more worry.' When the king heard this, he and his ministers and family members gathered and went to the pleasure garden, also with mixed feelings of sorrow and joy. Govi hoped that the Bodhisattva would return, but not seeing him come back, she doubted and did not believe that the Bodhisattva would leave. Hearing Channa's words, that the Bodhisattva had bid farewell to the king and his wife, saying that he would return after attaining Buddhahood, the king saw the precious clothes, Channa, and the white horse returning alone, without seeing the prince, and fell to the ground, crying out: 'Alas, my child! You are well-versed in the scriptures, and proficient in all kinds of extraordinary arts, yet now you have abandoned the country and its people to go somewhere.' Channa recounted what had happened, 'Where has my child, the Bodhisattva, gone? Who opened the gate for him? How are the gods and humans providing for him?' Channa replied: 'Please listen, O King! I was sleeping peacefully in my usual place, and the city gates were already closed. At that time, the Bodhisattva told me in a gentle voice: 「Channa! Quickly harness the white horse.」 All the people in the city were asleep at that time, and did not hear the voice; I was weeping with sorrow, and harnessed the horse and led it. The heavenly emperor opened the gate, and the four heavenly kings commanded the four gods to lift the horse's hooves, and hundreds of thousands of heavenly emperors, Shakra, and Brahma attended and escorted him, preparing the roads, decorating them with splendor, emitting great light, scattering flowers, and burning incense; the heavenly music was played simultaneously, dancing in the sky, and the gods surrounded and escorted him. After going a great distance, he took off his clothes and precious necklaces, and sent the white horse back to the country, asking me to tell the king and the queen that he would surely attain Buddhahood, and then he would return to see them, and not to let them be sorrowful.' Then Govi, hearing Channa's words, became even more sorrowful, and embracing the head of the white horse, she lamented: 'The prince rode you out, why have you returned alone?' She recalled the previous joys, sighed in a hundred ways, and said with grief, 'Alas, it is painful, there is no separation that does not occur, he was powerful, his appearance was extraordinary, among the people he was like a full moon, his features were dignified, his majestic power was awe-inspiring, and in an instant he has left us.'
相仰便復別去。聖無等倫云何相舍？功勛難量名稱普至，咸共奉敬。聖住如山，伏諸怨敵，音聲柔軟猶如哀鸞過於梵天，積功累德無能喻者。遠近嗟嘆，聖眾神仙莫不悲戀，生憐鞞樹為第一上。口演甘露音聞十方，雖在眾欲無所染著，猶如虛空，所施清凈柔軟如乳，白毫天中聖體滑澤，淳和安隱手足柔軟，嚴好巍巍猶如金色。以德嚴身莫不奉敬，在於中宮妓樂盈音。華香飲食不以為悅，心無增減。嗚呼車匿無有仁慈，將至所在而獨來還。』
「瞿夷一口獨嘆菩薩，無數千言重嘆菩薩：『導化一切雲何獨去？誰復將行出此國土？何故與諸天俱？我獨辛苦。車匿無狀，挑我兩目令孤盲冥。車匿當知，一切諸佛決報父母，尚舍親近，況我賤室婇女樂乎？毒哉恩愛何一速疾，不能久在須臾間耳，慌惚不現猶如聚沫，思想所縛墮眾見網，雖依人間奄不知處；本曾說之，現行不真，安須臾間苦多無量，所愿使果早成佛道。』
「王勸瞿夷：『人生有終合會有離，四時忽變，天地日月皆不常在。太子初生天地為動，行至七步，口自宣言：「天上世間我為最尊，當度三界生老病死，令至無為。」天帝來下稽首供養，四王接身置金機上，九龍浴體；未生之時豫現瑞應三十有二，阿夷相之：「若在家者為轉輪王，舍家為佛所知博達，力
【現代漢語翻譯】 現代漢語譯本 他們互相仰望，然後就分別離去了。聖人的無與倫比，怎麼能捨棄呢？他的功勛難以估量，名聲傳遍各地，大家都共同尊敬他。聖人安住如山，降伏一切怨敵，聲音柔和，如同哀鳴的鸞鳥，勝過梵天，積累的功德無人能比。遠近的人都感嘆，聖眾神仙無不悲傷留戀，認為菩提樹是至高無上的。他口中宣說甘露之音，傳遍十方，雖然身處眾欲之中，卻不受任何染著，如同虛空一般。他所施予的清凈柔和如乳，眉間白毫光芒四射，身體光滑潤澤，純樸平和，手足柔軟，莊嚴美好如同金色。他以德行莊嚴自身，沒有人不尊敬他，即使身處後宮，歌舞音樂盈耳，他也不覺得快樂，心中沒有絲毫增減。唉，車匿沒有仁慈之心，將要到達的地方卻獨自返回。' 瞿夷獨自嘆息菩薩，無數次地嘆息菩薩：『引導教化一切眾生，為何獨自離去？誰又將跟隨他離開這個國土？為何與諸天一同離去？唯獨我如此辛苦。車匿無禮，挑瞎我的雙眼，使我孤苦盲目。車匿應當知道，一切諸佛必定報答父母的恩情，尚且捨棄親近的父母，何況我這個卑賤的妻妾和享樂呢？恩愛真是毒害啊，為何如此迅速，不能長久停留片刻，恍惚消失如同泡沫，被思想所束縛，墮入各種見解的羅網，雖然身處人間，卻不知道身在何處；原本所說的，現在看來並不真實，片刻之間就苦難無量，只願他早日成就佛道。』 國王勸慰瞿夷：『人生有終結，相聚就有離別，四季變化迅速，天地日月都不可能永恒存在。太子剛出生時，天地為之震動，行走七步，口中自己宣說：「天上世間我為最尊，應當度脫三界眾生的生老病死，使他們到達無為的境界。」天帝降臨，稽首供養，四大天王接住他的身體，放在金機之上，九條龍為他沐浴；未出生時就預先顯現三十二種瑞相，阿夷為他相面說：「如果在家，將成為轉輪聖王，如果出家，將成為佛陀，所知廣博，力量強大。」』
【English Translation】 English version They looked at each other and then departed. The Saint, without equal, how could he be abandoned? His merits are immeasurable, his name has spread everywhere, and all together respect him. The Saint dwells like a mountain, subduing all enemies, his voice is gentle, like the mournful cry of a luan bird, surpassing even Brahma, his accumulated merits are beyond comparison. Those near and far sigh in admiration, the holy assembly and immortals are all filled with sorrow and longing, considering the Bodhi tree to be the most supreme. From his mouth flows the nectar of Dharma, heard in all ten directions, though amidst worldly desires, he is not tainted, like the void. What he bestows is pure and gentle like milk, the white hair between his eyebrows shines, his body is smooth and radiant, pure and peaceful, his hands and feet are soft, his form is majestic like gold. He adorns himself with virtue, and all respect him, even in the inner palace, surrounded by music and dance, he finds no pleasure, his heart neither increases nor decreases. Alas, Charioteer, without compassion, he goes to the place and returns alone.』 Gautami sighed alone for the Bodhisattva, countless times she sighed for the Bodhisattva: 『He who guides and transforms all, why has he left alone? Who will follow him out of this land? Why has he gone with the gods? I alone suffer. Charioteer, without manners, has blinded my eyes, leaving me alone and blind. Charioteer should know that all Buddhas repay their parents, and even they abandon their close relatives, how much more so me, a lowly wife and concubine? Love is truly a poison, why is it so fleeting, unable to last even a moment, vanishing like foam, bound by thoughts, falling into the net of various views, though in the human realm, one does not know where one is; what was said before, now seems untrue, in a moment there is immeasurable suffering, I only wish that he will quickly achieve Buddhahood.』 The king consoled Gautami: 『Life has an end, meetings have separations, the four seasons change quickly, the heavens, earth, sun, and moon are not permanent. When the prince was born, the earth shook, he walked seven steps, and declared himself: 「In heaven and earth, I am the most honored, I shall liberate all beings from birth, old age, sickness, and death, and lead them to the state of non-action.」 The Emperor of Heaven descended, bowed in reverence, the Four Heavenly Kings received his body, placed him on a golden seat, and nine dragons bathed him; before he was born, thirty-two auspicious signs appeared, and Asita prophesied: 「If he remains at home, he will become a Chakravartin king, if he leaves home, he will become a Buddha, with vast knowledge and great power.」』
勢無限，三界特尊無不稽顙，必當成佛度脫十方。」來還不久，且自寬思勿復憂愁。』王雖說是，心中隔塞，悲哀嘆言。
「爾時車匿，見王瞿夷所說辛苦，益悲流淚沾襟衣裳，諫言：『善哉！瞿夷！愿聽我言，勿得復悲。我于中夜見一城中，男女大小悉淳眠寐，百福至聖與我談語，欲使被馬。適聞其言，心中隔塞遙視尊妃，極復淳熟寐，稱揚大音而舉聲呼：「速起！速起！聖尊欲去。」天接音聲令沒不聞，舉腳踏地，拍手撾鼓，無聞聲者。爾時虛空日月光光，無數億千釋梵四天，諸大尊神稽首為禮，叉十自歸供養至尊。諸鬼神、龍、閱叉、揵沓和、魃魅害鬼，其四天王神足敕鬼，奉舉馬足，散青蓮華芙蓉莖華，清凈無垢，聖百福相威光巍巍，雨眾天華地六反震動，華遍佛國。但聞天言：「促促開門。」門自然開，無數億天前後圍繞，咸共供養不自舉身，忽已過去。世護所說：「兄弟妻子諸天部黨上及天王，志好所趣令歸佛道，不念眾惡默然不言，以能咨嗟菩薩大德。」揵陟有力施暢音聲，天護軟響，揵陟負載世之大聖，速疾勿動，無有恐怖惡趣之難。世護乘汝，一心歡喜舍畜生身，不毀導師。導師光明光為一切故，汝必得度勿得展轉。復有色處，百千億天宛轉足下，見揵陟馬在於虛空乘負菩薩，嚴治涂路極好無限
【現代漢語翻譯】 現代漢語譯本：『他的力量無限，在三界中特別受尊敬，沒有誰不向他叩頭。他必定會成佛，度脫十方眾生。』他回來還不久，你且自己寬心，不要再憂愁了。」國王雖然這樣說，心中仍然鬱結，悲哀地嘆息。 「這時，車匿看到王后瞿夷所說的辛苦，更加悲傷，眼淚沾濕了衣襟，勸諫說：『善哉！瞿夷！希望你聽我說，不要再悲傷了。我在半夜看到城中，男女老少都熟睡著，百福至聖（指佛陀）與我談話，想要騎馬。剛聽到他的話，心中鬱結，遙望尊貴的王妃，她也睡得很熟。我大聲呼喊：「快起來！快起來！聖尊要走了。」天神接住我的聲音，使她聽不見。我跺腳拍手，敲打鼓，也沒有人聽到聲音。這時，虛空中日月光明，無數億千釋梵（指帝釋天和梵天）四天（指四大天王），諸大尊神都叩頭行禮，合掌自歸供養至尊。諸鬼神、龍、閱叉（夜叉）、揵沓和（乾闥婆）、魃魅害鬼，其四天王用神足敕令鬼神，捧起馬蹄，散佈青蓮花和芙蓉莖花，清凈無垢。聖百福相（指佛陀的莊嚴相）威光巍巍，降下眾天花，大地六次震動，花遍佈佛國。只聽到天神說：「快快開門。」門自然打開，無數億天前後圍繞，都一起供養，不能自己舉身，忽然已經過去了。世護（指佛陀）所說：『兄弟妻子諸天部黨，上至天王，志向所趨，令歸佛道，不念眾惡，默然不語，以能讚歎菩薩大德。』揵陟（指佛陀的馬）有力，發出暢快的音聲，天護（指天神）發出柔和的響聲，揵陟負載著世間的大聖，快速前進，不要動，沒有恐怖惡趣的災難。世護乘著你，一心歡喜，捨棄畜生之身，不毀導師。導師的光明是爲了所有眾生，你必定得度，不要再輾轉輪迴。還有色界，百千億天在你的腳下宛轉，看到揵陟馬在虛空中乘載著菩薩，修治道路，極其美好無限。
【English Translation】 English version: 'His power is limitless, he is especially revered in the three realms, and there is no one who does not bow to him. He will surely become a Buddha and deliver all beings in the ten directions.' He has not been back for long, so you should ease your mind and not worry anymore.」 Although the king said this, his heart was still heavy, and he sighed with sorrow. 「At that time, Channa, seeing the suffering that Queen Goyi had described, became even more sorrowful, and tears soaked his clothes. He advised, 『Excellent, Goyi! I hope you will listen to me and not be sad anymore. In the middle of the night, I saw that everyone in the city, men, women, old, and young, were all sound asleep. The Blessed One, the most holy one, spoke to me, wanting to ride a horse. As soon as I heard his words, my heart was heavy, and I looked at the noble queen, who was also fast asleep. I shouted loudly, 「Get up! Get up! The Holy One is about to leave.」 The gods received my voice and made her unable to hear it. I stomped my feet, clapped my hands, and beat the drum, but no one heard a sound. At that time, the sun and moon shone brightly in the sky, and countless billions of Shakra (Indra) and Brahma, the four heavenly kings, and all the great deities bowed in reverence, joined their palms, and offered themselves to the most honored one. The ghosts, dragons, Yakshas, Gandharvas, and evil spirits, the four heavenly kings commanded the ghosts with their divine powers to lift the horse's hooves, scattering blue lotus flowers and hibiscus stem flowers, pure and without blemish. The Blessed One's majestic appearance was awe-inspiring, and he rained down heavenly flowers, causing the earth to shake six times, and flowers covered the Buddha land. I only heard the gods say, 「Open the door quickly.」 The door opened naturally, and countless billions of gods surrounded him, all making offerings, unable to lift themselves, and suddenly he was gone. The World Protector (Buddha) said, 「Brothers, wives, and all the heavenly beings, up to the heavenly kings, their aspirations lead them to the path of the Buddha, not thinking of evil, remaining silent, and praising the great virtue of the Bodhisattva.」 Kanthaka (Buddha's horse) was powerful, emitting a clear sound, and the heavenly protectors emitted a soft sound. Kanthaka carried the great sage of the world, moving quickly, without fear of the suffering of evil realms. The World Protector rides on you, with a joyful heart, abandoning the animal body, not harming the guide. The guide's light is for all beings, you will surely be delivered, do not continue to transmigrate. There are also beings in the realm of form, hundreds of billions of gods are at your feet, seeing Kanthaka the horse carrying the Bodhisattva in the sky, preparing the road, extremely beautiful and limitless.'
，作寶欄楯若干品事，燒天名香。揵陟本福，忉利諸天圍旋太子在邊，天樂自娛。瞿夷勿愁安心欣然，睹之不久，人中之上當成佛道，諸天圍繞，于夜所告皆應道法，今勿復悲。百福威曜超絕群眾，察是歡喜不當懷憂。夙夜七日嘆其功勛，不能究竟。尊人出時諸天共進不可盡極，妃今利義不可稱載，曾奉事斯光顯至真聖，於是移成無極道念，妃不久亦當覆成人中之上。』
「王念菩薩不捨心懷，適欲請還，念：『阿夷相之：「在家為轉輪聖王，七寶自然，主四天下，千子勇猛；若復出家學道，必成正覺無上大聖，以七覺意寶，訓化十方三界愚冥，悟諸不覺。」必不肯還。當遣侍衛供養護人。』普召大臣諸明智眾：『卿等在家長子抱孫共相娛樂，不念吾憂；吾有一子奇相聖達，十方超異，當居四天下。一旦別離入名山谷絕無人處，苦厄寒暑飢渴窮危，無能知者。擇取卿等大臣子弟五人，追而侍之，若中來還滅汝五族。』
「既奉王教，入山求侍之。菩薩遂進深入名山，五人追之不能及逮，心自念言：『是為逸人，行不擇路，何道之有也？若欲還歸，必滅我種，不如住此。』五人所止，甘果美泉悉具滋茂，樹木豐盛悉無所乏者。
「菩薩舍國威聖無限，心自念言：『欲作沙門志在寂靜，威儀禮節遊行至山水邊定止。
【現代漢語翻譯】 現代漢語譯本：製作了許多寶欄桿，焚燒著天上的名香。揵陟（神名）憑藉其福德，忉利天（欲界六天之一）的諸天圍繞著太子，在旁邊奏樂自娛。瞿夷（太子妃）不要憂愁，安心歡喜，看到這一幕不久，人中之上（指太子）將要成就佛道，諸天圍繞，在夜晚所說的都應驗了佛法，現在不要再悲傷了。百福的威光照耀，超越眾人，觀察到這些應該歡喜，不應該懷有憂愁。從早到晚七天讚歎他的功勛，不能完全說完。尊人（指太子）出生時，諸天共同前來，不可窮盡，妃子你現在得到的利益不可稱量，曾經侍奉過這位光顯至真的聖人，因此轉變成無上的道念，妃子你不久也將成就人中之上。 國王想到菩薩不捨棄修道的心意，正想請他回來，又想到：『阿夷（相士）曾說：「在家將成為轉輪聖王，七寶自然出現，統治四天下，有一千個勇猛的兒子；如果出家學道，必定成就正覺無上的大聖，用七覺意寶，教化十方三界愚昧無知的人，使他們覺悟。」他一定不會肯回來。應當派遣侍衛去供養和保護他。』於是普召大臣和有智慧的人：『你們這些人在家，長子抱孫，共同娛樂，不考慮我的憂愁；我有一個兒子，相貌奇特，聖明通達，十方超凡，應當統治四天下。一旦離別，進入名山山谷，到達絕無人煙的地方，遭受苦難、寒冷、暑熱、飢餓、貧窮和危險，沒有人能夠知道他的情況。選擇你們這些大臣的子弟五人，去追隨並侍奉他，如果中途回來，就滅你們五族。』 他們接受了國王的命令，入山去尋找並侍奉菩薩。菩薩於是深入名山，五人追趕不上，心中想到：『他是個放逸的人，行走不擇道路，哪裡有什麼道呢？如果想要回去，必定會滅我族，不如留在這裡。』五人所停留的地方，甘甜的果實和美好的泉水都具備且茂盛，樹木豐盛，什麼都不缺乏。 菩薩捨棄了國家的威嚴和無限的聖德，心中想到：『想要做沙門，志在寂靜，威儀禮節，到山水邊安住。』
【English Translation】 English version: They made several jeweled railings, and burned heavenly fragrant incense. Kanthaka (a divine being) by his merit, the gods of Trayastrimsha (one of the six heavens of the desire realm) surrounded the prince, playing music for their own enjoyment. Gopi (the prince's wife), do not be sad, be at peace and rejoice, seeing this, soon the one above men (referring to the prince) will achieve Buddhahood, surrounded by gods, what was said at night has all come true according to the Dharma, now do not be sad anymore. The majestic light of a hundred blessings shines, surpassing the multitude, observing this one should rejoice, and not harbor sorrow. For seven days, from morning to night, they praised his merits, unable to fully express them. When the honored one (referring to the prince) was born, the gods came together, it was inexhaustible, the benefits you, the consort, now receive are immeasurable, having served this glorious and truly holy one, therefore, transform into the supreme thought of the path, you, the consort, will soon also become the one above men. The king, thinking that the Bodhisattva would not abandon his intention to practice the path, was about to ask him to return, but then thought: 'Asita (a seer) once said: "At home, he will become a Chakravartin king, with seven treasures appearing naturally, ruling the four continents, and having a thousand brave sons; if he leaves home to study the path, he will surely achieve perfect enlightenment, the supreme great sage, using the seven factors of enlightenment, to teach and transform the ignorant in the ten directions and the three realms, making them awaken." He will certainly not agree to return. We should send attendants to provide for and protect him.' So he summoned the ministers and wise people: 'You people at home, with your eldest sons and grandchildren, enjoy yourselves together, not considering my worries; I have a son, with extraordinary features, wise and accomplished, surpassing all in the ten directions, who should rule the four continents. Once he departs, entering the famous mountains and valleys, reaching places where no one lives, suffering hardship, cold, heat, hunger, poverty, and danger, no one will know his situation. Choose five of your sons, ministers, to follow and serve him, if they return midway, I will destroy your five clans.' Having received the king's command, they entered the mountains to seek and serve the Bodhisattva. The Bodhisattva then went deep into the famous mountains, the five men could not catch up, and thought in their hearts: 'He is a reckless person, walking without choosing a path, what path is there? If we want to return, our clans will surely be destroyed, it is better to stay here.' The place where the five men stayed had sweet fruits and beautiful springs, all abundant and lush, the trees were plentiful, and they lacked nothing. The Bodhisattva, having abandoned the country's majesty and boundless holiness, thought in his heart: 'I want to become a Shramana, with my mind set on tranquility, with proper conduct and etiquette, I will settle by the mountains and waters.'
』天王知心，飛天奉刀來，帝釋受發則成沙門。肉髻在家不知，菩薩嚴飾衣被第一顯現；手執應器，思惟無念，入羅閱祇欲行分衛，容色光光猶紫金曜，巨身丈六相三十二，萬民咸來觀之面像，目視無厭，所行周旋，眾隨逐之——往古以來未曾見聞如是聖達至真神人，光曜普照，天人興念思其本末佈施肴膳——不知菩薩不樂居家若干品業，眾人惟察人中之尊與天不異。往告瓶沙王：『大王欣慶今獲善利，梵天自下詣國分衛。』或復言曰：『是天帝釋。』或復說曰：『是焰天王。』或復說言：『兜術陀天，無憍樂天。』或言：『化自在天王。』或復說曰：『是日月王，維摩神王。』王聞是言，歡喜無量，即遣使者觀于菩薩何所至趣？
「無供養者不得分衛，即便出城。使者追察坐山水邊，威神吉祥如紫金山。使者尋還啟瓶沙王曰：『坐山水邊。』時王聞之敕外嚴駕，與諸群臣詣山水邊；遙見菩薩威神光，光喻于日明，尋便下車，恭恪叉十稽首禮足，觀菩薩形猶如須彌，結加趺坐加敬歸命，遜辭下意而與言談。王曰：『太子！生多奇異形相炳著，德喻乾坤，當王四天下為轉輪王，四海颙颙冀神寶至，何棄天位自放山藪？假令太子不樂本國，愿以鄙邦貢上處焉；訓誨黎庶各得其所，五樂自娛唯當納受，不距至懷。』
「
【現代漢語翻譯】 現代漢語譯本：天王知曉他的心意，飛天神奉上剃刀，帝釋天接受剃度便成為沙門（佛教出家修行者）。肉髻（佛頂的肉瘤，是佛的三十二相之一）在家時並不知曉，菩薩以莊嚴的服飾顯現出第一等的美好；手持應器（僧人乞食的缽），心中思惟無念，進入羅閱祇（古印度城市名）想要行乞，容貌光彩照耀如同紫金一般，身軀高大有一丈六尺，具足三十二種大丈夫相，萬民都來觀看他的面容，目光久久不願離開，他所行之處，眾人跟隨——自古以來從未見過如此聖潔通達、至真至善的神人，光芒普照，天人們都心生敬意，思索他的來歷，並佈施食物——卻不知菩薩並不喜歡居家生活，以及各種世俗的事務，眾人只看到他如同人中之尊，與天神無異。於是有人去告訴瓶沙王（古印度摩揭陀國王）：『大王，您真是幸運，今天獲得了善報，梵天（印度教的創造神）親自下凡來到我國乞食。』有人說：『他是天帝釋（佛教的護法神）。』有人說：『他是焰天王（欲界六天的第三天王）。』有人說：『他是兜術陀天（欲界六天的第四天），無憍樂天（欲界六天的第五天）。』有人說：『他是化自在天王（欲界六天的第六天）。』有人說：『他是日月王，維摩神王（佛教護法神）。』國王聽到這些話，歡喜無量，立即派遣使者去觀察菩薩的去向。 沒有供養的人不能接受乞食，菩薩便出了城。使者追尋觀察到他坐在山水邊，威嚴神聖，吉祥如意，如同紫金山一般。使者立即返回稟告瓶沙王說：『他坐在山水邊。』當時國王聽到后，命令準備車駕，與眾大臣一同前往山水邊；遠遠地看到菩薩威嚴神聖的光芒，光亮如同太陽一般，隨即下車，恭敬地叉手合十，稽首禮拜菩薩的足，觀看菩薩的形貌如同須彌山（佛教中的聖山），結跏趺坐，更加恭敬地歸命，謙遜地表達自己的心意並與他交談。國王說：『太子！您出生時就有很多奇異的相貌顯現，德行堪比天地，應當統治四天下成為轉輪王（擁有統治世界的理想君主），四海之內都仰望您，希望得到神寶，為何要拋棄天子的地位，獨自隱居山林？即使太子不喜歡自己的國家，也願意將我的國家獻給您居住；教導百姓，使他們各得其所，享受五種快樂，您應當接受，不要拒絕我們的誠意。』
【English Translation】 English version: The Heavenly King knew his mind, and the Flying Devas brought the razor. When Śakra (the king of the gods in Buddhism) received the hair, he became a Śramaṇa (a Buddhist monk). The Uṣṇīṣa (a protuberance on the crown of the Buddha's head) at home did not know, the Bodhisattva's adornments and clothing were the most excellent manifestation; holding the alms bowl, contemplating without thought, he entered Rājagṛha (an ancient city in India) intending to beg for alms. His countenance shone like purple gold, his body was sixteen feet tall, with the thirty-two marks of a great man. The people all came to gaze upon his face, their eyes never tiring. Wherever he went, the crowds followed—never before had they seen or heard of such a holy, enlightened, and truly divine person. His light shone everywhere, and the gods and humans were filled with reverence, pondering his origins and offering him food—not knowing that the Bodhisattva did not enjoy domestic life and various worldly affairs. The people only saw him as the most honored among men, no different from the gods. So, they went to tell King Bimbisāra (an ancient king of Magadha): 'Great King, you are fortunate to have received good fortune today. Brahmā (the Hindu creator god) himself has descended to our country to beg for alms.' Some said, 'He is Śakra (the Buddhist protector god).' Others said, 'He is the King of the Yāma Heaven (the third heaven of the desire realm).' Some said, 'He is the Tuṣita Heaven (the fourth heaven of the desire realm), the Nirmāṇarati Heaven (the fifth heaven of the desire realm).' Some said, 'He is the Parinirmita-vaśavartin Heaven (the sixth heaven of the desire realm).' Others said, 'He is the King of the Sun and Moon, the King Vimalakīrti (a Buddhist protector god).' When the king heard these words, he was overjoyed and immediately sent messengers to observe where the Bodhisattva was going. Those who do not offer alms cannot receive them, so the Bodhisattva left the city. The messengers followed and observed him sitting by a mountain stream, his majestic and auspicious presence like a mountain of purple gold. The messengers quickly returned and reported to King Bimbisāra, 'He is sitting by a mountain stream.' When the king heard this, he ordered his chariot to be prepared and, with his ministers, went to the mountain stream. From afar, he saw the Bodhisattva's majestic and radiant light, as bright as the sun. He immediately got out of his chariot, respectfully folded his hands, bowed his head to the ground, and paid homage to the Bodhisattva's feet. He observed the Bodhisattva's form, which was like Mount Sumeru (a sacred mountain in Buddhism), sitting in the lotus position. He paid even greater homage, humbly expressing his intentions and speaking to him. The king said, 'Prince! You were born with many extraordinary signs, your virtue is comparable to heaven and earth. You should rule the four continents as a Chakravartin (an ideal universal ruler), and the four seas look up to you, hoping to receive divine treasures. Why have you abandoned your heavenly position to live alone in the mountains? Even if you do not like your own country, I am willing to offer my kingdom for you to reside in; teach the people so that they may each find their place, and enjoy the five pleasures. You should accept this and not reject our sincerity.'
菩薩答曰：『吾久達此一切無常，棄天地位無可慕樂，是故出家行作沙門；觀諸幼少皆歸老耄，顏色損落面皺皮緩；國土財寶一切如化，情慾多難猶如雜毒，墮入地獄餓鬼畜生，智者所惡愚者所貪，吾除貪慾如棄涕唾；身如樹果不久則墮，亦如浮雲須臾則滅，微不覺之，忽然已過，有毀壞憂，不得久安。夫人樂欲以自燒身，貪慾無厭，若飲堿水從致苦患，愚人不解自以為樂；明智觀察欲如聚沫，聖賢無漏唯樂法念，充于智慧乃厭愛慾。貪習俗者不見本際，不了本凈。王觀此身無有堅固，所至到處常自迷惑，不能分別，身無吾我。我身棄捐百千玉女，心無所貪，不慕世榮，第一思惟欲成佛道。希有好德如好色者，唯有聖達視色如糞，察道真實，雖有父母君子梵志長者居士及與妻息，身有重疾，不能分取令無苦患；國士高位金銀七寶，何益於己？日照天下，不益盲者。吾觀三界一切無常，樂少苦多，身非我有，世間猶寄難可久居。吾見若茲，是故出家，而為比丘不慕世榮。迦維羅衛者，邦土第一轉輪王處也，風雨順時萬民滋茂，最和安隱，吾不慕樂，舍家為道。』
「王曰：『善哉！我得善利乃見至聖，吾志於俗不識至義，因欲相請于無慾人。假使得佛惟見愍念，以為法主當見度脫。我遇十力宿有餘慶，得睹大聖投身自
【現代漢語翻譯】 現代漢語譯本 菩薩回答說：『我早已明白一切都是無常的，拋棄了天上的地位，沒有什麼值得羨慕和快樂的，因此出家修行成為沙門；觀察到所有年幼的都會走向衰老，容顏衰退，面容皺紋，面板鬆弛；國土財富一切都如幻化，情慾帶來諸多災難，如同混合的毒藥，會墮入地獄、餓鬼、畜生道，這是智者所厭惡而愚者所貪戀的，我去除貪慾就像丟棄鼻涕唾沫一樣；身體如同樹上的果實，不久就會墜落，也像浮雲一樣，瞬間就會消散，在不知不覺中，忽然就過去了，有毀壞的憂慮，不能長久安穩。人們喜歡慾望來焚燒自身，貪慾沒有滿足的時候，如同飲用堿水，只會導致痛苦，愚蠢的人不明白，還自以為快樂；明智的人觀察慾望如同聚在一起的泡沫，聖賢沒有煩惱，只喜歡佛法的念頭，充滿智慧，從而厭惡愛慾。貪戀世俗的人看不到根本的實相，不瞭解本來的清凈。大王您觀察這個身體，沒有堅固之處，所到之處常常自我迷惑，不能分辨，身體沒有『我』的存在。我捨棄了百千玉女，心中沒有貪戀，不羨慕世俗的榮華，第一心念是想要成就佛道。希望得到美德就像喜歡美色一樣，只有聖人才能把美色看作糞土，觀察到道的真實，即使有父母、君子、婆羅門、長者、居士以及妻子兒女，身體有重病，也不能分擔痛苦，讓他們沒有苦難；國家的地位、高貴的職位、金銀七寶，對於自己又有什麼益處呢？太陽照耀天下，對於盲人也沒有益處。我觀察三界一切都是無常的，快樂少而痛苦多，身體不是我所擁有的，世間如同寄居，難以長久居住。我看到這些，所以出家，成為比丘，不羨慕世俗的榮華。迦維羅衛（Kapilavastu）這個地方，是國土第一的轉輪王所居住的地方，風調雨順，萬民繁榮昌盛，非常和諧安穩，我並不羨慕這些，捨棄家庭追求真理。』 國王說：『太好了！我得到了善利，才見到至聖之人，我沉迷於世俗，不瞭解至深的道理，所以想邀請沒有慾望的人。如果能成佛，希望您能慈悲憐憫，作為法主，應當度脫眾生。我遇到具有十力（Dasabala）的您，是宿世的福報，能夠見到大聖，投身自願。』
【English Translation】 English version The Bodhisattva replied: 『I have long understood that all things are impermanent. I have abandoned my heavenly position, finding nothing to admire or enjoy. Therefore, I have left home to practice as a Śramaṇa (ascetic). I observe that all the young grow old, their complexions fade, their faces wrinkle, and their skin loosens. Kingdoms and treasures are all like illusions. Desires bring many troubles, like mixed poisons, leading to rebirth in hell, as hungry ghosts, or as animals. These are things that the wise detest, but the foolish crave. I cast aside desire as one would spit out phlegm. The body is like a fruit on a tree, soon to fall; it is like a fleeting cloud, vanishing in an instant. Without noticing, it suddenly passes away, bringing the worry of decay and no lasting peace. People indulge in desires, burning themselves. Greed is insatiable, like drinking salt water, leading only to suffering. The foolish do not understand this and think it is pleasure. The wise observe that desires are like a cluster of foam. The noble ones, free from defilements, only delight in the Dharma, filled with wisdom, and thus detest desires. Those who cling to worldly customs do not see the true nature of things, nor do they understand the original purity. O King, observe this body; it has no solidity. Wherever it goes, it is always confused, unable to discern that there is no 『self』 in the body. I have abandoned hundreds of thousands of beautiful women, my heart has no greed, and I do not admire worldly glory. My first thought is to attain Buddhahood. The desire for virtue is like the desire for beauty. Only the sages see beauty as filth. They perceive the truth of the path. Even if one has parents, noblemen, Brahmins, elders, householders, or a wife and children, if they are seriously ill, one cannot share their suffering and free them from pain. What benefit are the positions of power, high ranks, gold, silver, and the seven treasures to oneself? The sun shines on the world, but it is of no benefit to the blind. I observe that all in the three realms are impermanent, with little joy and much suffering. The body is not mine; the world is like a temporary dwelling, difficult to stay in for long. Seeing this, I have left home to become a Bhikṣu (monk), not admiring worldly glory. Kapilavastu (the capital of the Shakya kingdom) is the foremost land, the place where the Chakravartin (universal monarch) resides. The weather is favorable, the people are prosperous, and there is great harmony and peace. I do not admire these things; I have left home to seek the path.』 The King said: 『Excellent! I have gained great merit to see such a holy one. I am immersed in worldly affairs and do not understand the profound truth. Therefore, I wish to invite one who is free from desires. If you attain Buddhahood, I hope you will have compassion and, as the Dharma Lord, deliver all beings. My encounter with you, who possess the ten powers (Dasabala), is due to my past merits. I am fortunate to see such a great sage, and I willingly offer myself.』
歸。』前禮菩薩足，右繞三匝，與群臣俱，嚴駕還國。
普曜經卷第五
異學三部品第十四
「於是菩薩游在山間，往至尼連水邊，樂於閑居心意寂然，慈念十方欲益天人。」
佛告諸比丘：「菩薩遙見郁頭藍弗，為諸弟子所見奉敬，達知圖讖算術天地災變，為眾最師。菩薩心念：『今者此等自以己身，計知算術星宿災異，為眾人師，所見奉事。吾往其所，問其所行能知殊勝，爾乃降伏講有無法，一心脫門三昧正定超其所學；以權方便觀其本末，自睹此等所當行者，世俗定意，然後為說深奧之定，無為三昧乃歸大道。』於時菩薩思惟是已，往詣其所。問言：『賢者！所事何師？誰為說法而學此業？』郁頭藍弗答言：『吾無有師，自然達之。』又問：『今所達者，為何所獲？』答曰：『獲有想無想定。』菩薩報曰：『寧可從人得學是定乎？』答曰：『善哉！從志所樂。』
「時菩薩起在於屏處結加趺坐。菩薩適坐，功福殊特聖慧無匹，宿世所行卓然有異，入諸定意一切正受；獨步無侶靡不通達，百千定意一切備矣，猶如照鏡而得自在，而無掛礙。於時菩薩從三昧起，重詣藍弗所，復問：『寧更有定逾無想乎？進至道耶？』答曰：『無也。』菩薩自念：『藍弗無信，獨吾有信；藍弗無精進、念、定意、智
【現代漢語翻譯】 現代漢語譯本：於是，（國王）行禮完畢，向菩薩的腳行禮，然後向右繞行三圈，與群臣一同，整備車駕返回國都。
《普曜經》卷第五
異學三部品第十四
『這時，菩薩在山間遊歷，來到尼連禪河（Niranjana River）邊，喜歡在清靜的地方居住，心意寂靜，慈悲地想著十方，想要利益天人。』
佛告訴眾比丘：『菩薩遠遠地看見郁頭藍弗（Udraka Ramaputra），被他的弟子們尊敬供奉，他通曉圖讖（prophecies）算術，以及天地災變，是眾人中最受尊敬的老師。菩薩心想：『現在這些人自以為憑藉自身，計算星宿災異，成為眾人的老師，被眾人尊敬供奉。我前往他的住處，詢問他所修行的，能知道什麼殊勝之處，然後降伏他，講解有法和無法的道理，一心進入解脫之門，通過三昧正定超越他所學的；用權巧方便觀察他的根本和末端，自己看到這些人應當修行的，是世俗的定意，然後為他們講說深奧的禪定，無為三昧，最終歸於大道。』這時，菩薩思考完畢，前往他的住處。問道：『賢者！您所侍奉的老師是誰？是誰為您說法而學習這些技藝？』郁頭藍弗回答說：『我沒有老師，是自然通達的。』又問：『現在所通達的，獲得了什麼？』回答說：『獲得了有想無想定（the state of neither perception nor non-perception）。』菩薩說：『可以從別人那裡學習這種禪定嗎？』回答說：『很好！隨你所愿。』
『這時，菩薩起身，在僻靜的地方結跏趺坐。菩薩剛一坐下，功德福報殊勝，聖慧無與倫比，宿世所修行的卓然不同，進入各種禪定，一切正受；獨步無侶，無所不通達，百千種禪定全部具備，猶如照鏡子一樣自在，而沒有障礙。這時，菩薩從三昧中起身，再次來到藍弗的住處，又問：『難道還有比無想定更殊勝的禪定嗎？能進至道嗎？』回答說：『沒有了。』菩薩心想：『藍弗沒有信心，只有我有信心；藍弗沒有精進、念、定意、智慧』
【English Translation】 English version: Having finished the ceremony, (the king) bowed at the Bodhisattva's feet, then circumambulated him three times to the right, and together with his ministers, prepared his carriage and returned to the capital.
The Fifth Chapter of the Universal Radiance Sutra
The Fourteenth Chapter on the Three Schools of Heterodox Teachings
'Then, the Bodhisattva wandered in the mountains, went to the bank of the Niranjana River, enjoyed dwelling in quiet places, his mind was serene, and he compassionately thought of the ten directions, desiring to benefit gods and humans.'
The Buddha told the monks: 'The Bodhisattva saw Udraka Ramaputra from afar, being revered and honored by his disciples. He was known to understand prophecies, arithmetic, and the calamities of heaven and earth, and was the most respected teacher among the people. The Bodhisattva thought: 「Now these people rely on themselves to calculate the calamities of the stars and become teachers of the people, being revered and honored. I will go to his place, ask about his practices, and see what superior things he knows. Then I will subdue him, explain the principles of existence and non-existence, enter the gate of liberation with one mind, and surpass his learning through samadhi and right concentration. I will observe his roots and branches with skillful means, see what these people should practice, which is worldly concentration, and then explain to them the profound meditation, the non-active samadhi, and finally return to the Great Path.」 At this time, the Bodhisattva finished his contemplation and went to his place. He asked: 「Venerable one! Who is the teacher you serve? Who taught you the Dharma and these skills?」 Udraka Ramaputra replied: 「I have no teacher, I attained it naturally.」 He asked again: 「What have you attained now?」 He replied: 「I have attained the state of neither perception nor non-perception.」 The Bodhisattva said: 「Can this concentration be learned from others?」 He replied: 「Very well! As you wish.」'
'At this time, the Bodhisattva arose and sat in the lotus position in a secluded place. As soon as the Bodhisattva sat down, his merits and blessings were extraordinary, his holy wisdom was unparalleled, and his past practices were remarkably different. He entered various concentrations, all right receptions; he was unique and unmatched, and he was able to understand everything. He possessed all hundreds and thousands of concentrations, as free as looking in a mirror, without any obstacles. At this time, the Bodhisattva arose from samadhi, went to Ramaputra's place again, and asked: 「Is there any concentration more superior than the state of neither perception nor non-perception? Can it lead to the Path?」 He replied: 「There is none.」 The Bodhisattva thought: 「Ramaputra has no faith, only I have faith; Ramaputra has no diligence, mindfulness, concentration, or wisdom.」'
慧，獨吾有之。』
「思惟是已便舍之去，詣迦羅無提所，問之曰：『誰為師主？從何受法？』答曰：『無師，自然暢之。』又問：『暢之何所獲乎？』答曰：『獲無用虛空三昧。』於時菩薩三昧正受，最為殊特。即復說言：『此業善哉，我所歸趣仁亦趣此，俱共在斯，與是眾人而為眷屬。』菩薩答曰：『今此業者不至滅度，不離於欲，不達無為，不至寂然，無有沙門，不至正覺，非是泥洹。』
「於時菩薩與彼藍弗及此迦羅反覆相難，知之不及便舍之去。轉復前行見三梵志：一曰、憂為迦葉，次曰、那提迦葉，次曰、竭夷迦葉，兄弟三人有千弟子。菩薩過候，問：『何所事乎？』曰：『奉事水火及於日月，上至梵天。』菩薩答曰：『是不真正，水不常滿，火不久熱，日出則移，月滿則缺，梵天無常雖久必終，唯有無為無終無始能無窮極。』所論適竟，因舍之去，還歸本處。」
佛告比丘：「於時菩薩心自念言：『今吾處在五濁之世，值下劣眾外學熾盛，各墮異見九十六俓六十二疑，貪身愛命蔽塞愚冥，染慕情慾懷傷害心，不受訓誨不向清凈，志慕飲食愛戀土地，常行非義不志微妙，不樂慧施愛財貪嫉，志不存此道品之義，不在無礙馳騁情態，住於十惡不離自大，不救眾厄放逸不定，難可開化。殺害恣意飲酒無
【現代漢語翻譯】 『智慧，唯獨我擁有。』 『思考完畢后便離開那裡，前往迦羅無提處，問他：『誰是你的老師？你從哪裡接受教法？』他回答說：『我沒有老師，是自然通曉的。』又問：『通曉之後獲得了什麼？』他回答說：『獲得了無用虛空三昧。』當時菩薩的三昧正受，最為殊勝特別。隨即又說：『這個修行很好，我所歸向的你也歸向這裡，我們一起在這裡，和這些人成為眷屬。』菩薩回答說：『現在的這個修行不能達到滅度，不能脫離慾望，不能通達無為，不能達到寂靜，沒有沙門，不能達到正覺，不是涅槃。』 當時菩薩與藍弗和迦羅反覆辯論，知道他們不如自己，便離開那裡。又向前走，看見三個婆羅門：一個叫憂為迦葉（Uruvilva-Kasyapa），第二個叫那提迦葉（Nadi-Kasyapa），第三個叫竭夷迦葉（Gaya-Kasyapa），三兄弟有上千弟子。菩薩上前問候，問：『你們在做什麼？』他們說：『我們供奉水火和日月，向上供奉到梵天。』菩薩回答說：『這不是真正的，水不是常滿的，火不是長久的，太陽出來就會移動，月亮圓了就會缺，梵天也是無常的，雖然長久最終也會終結，只有無為是無終無始能無窮無盡的。』說完，就離開了那裡，回到原來的地方。 佛告訴比丘們：『當時菩薩心中自己想：『現在我身處五濁惡世，遇到下劣的眾生，外道學說盛行，各自陷入不同的見解，有九十六種外道和六十二種疑惑，貪戀身體愛惜生命，被愚昧遮蔽，貪戀情慾懷有傷害之心，不接受教誨不向往清凈，只追求飲食愛戀土地，常常做不義的事情不追求微妙的道理，不喜歡佈施智慧貪愛錢財嫉妒他人，心中不存道品的意義，不在無礙的境界中馳騁情態，住在十惡之中不離開自大，不能救助眾生的災難放縱不定，難以開化。殺害眾生恣意飲酒沒有'
【English Translation】 'Wisdom, only I possess it.' 'Having pondered this, he left and went to Kalama, asking him: 'Who is your teacher? From whom did you receive the Dharma?' He replied: 'I have no teacher, I understand it naturally.' He further asked: 'What have you gained from this understanding?' He replied: 'I have gained the Samadhi of Useless Emptiness.' At that time, the Bodhisattva's Samadhi was most unique and special. He then said: 'This practice is good, where I am heading, you are also heading, let us be together here, and be a family with these people.' The Bodhisattva replied: 'This practice now does not lead to liberation, does not depart from desire, does not attain non-action, does not reach tranquility, there is no Shramana, it does not lead to enlightenment, it is not Nirvana.' At that time, the Bodhisattva debated back and forth with Alara and Kalama, knowing they were inferior, he left. He then went forward and saw three Brahmins: one named Uruvilva-Kasyapa, the second named Nadi-Kasyapa, and the third named Gaya-Kasyapa, three brothers with a thousand disciples. The Bodhisattva greeted them and asked: 'What are you doing?' They said: 'We worship water, fire, and the sun and moon, and we worship up to Brahma.' The Bodhisattva replied: 'This is not true, water is not always full, fire is not always hot, the sun rises and moves, the moon waxes and wanes, Brahma is also impermanent, though long-lasting, it will eventually end, only non-action is without beginning or end and can be infinite.' Having finished speaking, he left and returned to his original place. The Buddha told the Bhikkhus: 'At that time, the Bodhisattva thought to himself: 'Now I am in the world of the five turbidities, encountering inferior beings, external teachings are flourishing, each falling into different views, with ninety-six external paths and sixty-two doubts, greedy for the body and cherishing life, obscured by ignorance, attached to desires and harboring harmful intentions, not accepting teachings and not aspiring to purity, only pursuing food and loving land, often doing unrighteous things and not pursuing subtle principles, not liking to give wisdom and loving wealth and being jealous, not keeping the meaning of the path in mind, not roaming in the realm of non-obstruction, dwelling in the ten evils and not leaving self-importance, unable to save beings from calamities, being unrestrained and uncertain, difficult to enlighten. Killing beings, indulging in drinking, without'
節，唯慕樂之；或事水火日月梵天；或事山神社神虛空天神，海水泉池樹木之神；或服果蓏，入山服食，或一日一食，二日三日或至七日一食；或日一揣，二日三日七日一揣；或十五日乃至一月一食，凈修梵行四禪四等，上仙梵天不逝生死；或有裸形，或服鹿皮；或事鬼神羅剎阿須倫神，不免惡趣，不能成道，謂之自達不可軌則，無以開化世俗眾邪異學。今我寧可示現清行，以用攝取外學之等，顯正真業使舍迷惑，所當應行，欲界色界不從彼教，來入佛道。』」
六年勤苦行品第十五
佛告比丘：「於時菩薩作是思惟，六年之中示大勤苦精進之行。以何等故名勤苦行？是事難及人所不逮，是故名曰勤苦行矣。眾生之中，若天世人不能修行、成辦此業，唯有究竟一生補處菩薩，乃能行之，故曰難辦。斯勤苦行，因是現行四禪之法，數出入息令解其意，無想不念無所悕望，在所至奉心無所猗，不貪是四，其像本末宿世所學，無學緣覺菩薩所行，是則名曰周遍虛空。無作非作靡所不作，彼則名曰普護一切，以等如空行禪定事，是亦名曰去無所至。
「於時菩薩欲現世間開化外學，若干品業訓誨諸天示其罪福。外學異術，計死斷絕神無所生；或言有常云何罪福。為分別說功德之報，現身口心當行清凈，日服一麻一米，六
【現代漢語翻譯】 現代漢語譯本：他們只追求享樂；有的侍奉水、火、日月、梵天；有的侍奉山神、社神、虛空天神、海水、泉池、樹木之神；有的吃水果蔬菜，進入山林服食，或者一天吃一頓，兩天、三天甚至七天吃一頓；或者一天吃一小團食物，兩天、三天、七天吃一小團；或者十五天甚至一個月吃一頓，清凈修行梵行四禪四等，升到仙界梵天，卻不能脫離生死；有的裸露身體，有的穿鹿皮；有的侍奉鬼神、羅剎、阿修羅神，不能免除墮入惡道，不能成就正道，他們自以為通達真理，卻不合規矩，無法開化世俗的各種邪門異端。現在我寧可示現清凈的行為，以此來攝取外道之徒，彰顯真正的修行，使他們捨棄迷惑，明白應當如何修行，使欲界眾生不跟隨他們的教導，來進入佛道。』
六年勤苦行品第十五
佛告訴比丘：『當時菩薩這樣思考，在六年之中示現了極大的勤苦精進行為。為什麼稱之為勤苦行？這是難以達到，常人所不能及的，所以稱之為勤苦行。眾生之中，無論是天人還是世人，都不能修行、成就這種行為，只有究竟一生補處的菩薩才能做到，所以說難以做到。這種勤苦行，因此而示現修行四禪的方法，數出入息來理解其意，無想無念無所希望，無論到哪裡都奉持內心不執著，不貪戀這四種禪定，其形象、本末、宿世所學，無學、緣覺、菩薩所修行的，這就叫做周遍虛空。無作非作，無所不作，這就叫做普遍護佑一切，以等同虛空的禪定來修行，這也叫做去無所至。
『當時菩薩想要在世間開化外道，用各種修行方式來訓誡諸天，讓他們明白罪福的道理。外道異術，認為人死後就斷滅，神識不再產生；或者說有常住不變的，又怎麼會有罪福呢？爲了分別說明功德的報應，菩薩示現身口意應當清凈，每天吃一麻一米，六
【English Translation】 English version: They only seek pleasure; some serve water, fire, the sun, the moon, and Brahma; some serve mountain gods, earth gods, sky gods, the gods of the sea, springs, pools, and trees; some eat fruits and vegetables, entering the mountains to consume them, or eat one meal a day, two days, three days, or even one meal every seven days; or eat a small lump of food once a day, two days, three days, or once every seven days; or eat once every fifteen days or even once a month, practicing pure Brahma conduct, the four dhyanas, and the four immeasurables, ascending to the celestial Brahma realm, yet unable to escape birth and death; some go naked, some wear deerskin; some serve ghosts, rakshasas, and asuras, unable to avoid falling into evil realms, unable to attain the path, they consider themselves to have attained the truth, yet they are not in accordance with the rules, unable to enlighten the various heretical and deviant teachings of the world. Now, I would rather demonstrate pure conduct, in order to gather in the followers of external paths, to manifest true practice, to make them abandon delusion, to understand how they should practice, so that the beings of the desire realm will not follow their teachings, and will enter the path of the Buddha.』
Chapter Fifteen on the Six Years of Ascetic Practice
The Buddha told the bhikshus: 『At that time, the Bodhisattva thought thus, during the six years he demonstrated the practice of great diligence and asceticism. Why is it called ascetic practice? This is difficult to achieve, beyond the reach of ordinary people, therefore it is called ascetic practice. Among sentient beings, whether they are gods or humans, they cannot practice and accomplish this deed, only a Bodhisattva who is ultimately in his last life before Buddhahood can do it, therefore it is said to be difficult to accomplish. This ascetic practice, because of this, manifests the method of practicing the four dhyanas, counting the in-breath and out-breath to understand its meaning, without thought, without intention, without hope, wherever one goes, one upholds a mind without attachment, not craving these four dhyanas, its form, beginning and end, what was learned in past lives, what the Arhats, Pratyekabuddhas, and Bodhisattvas practice, this is called pervading space. Without action, non-action, yet doing everything, this is called universally protecting all, practicing meditation with a samadhi equal to space, this is also called going nowhere.』
『At that time, the Bodhisattva wanted to enlighten the external paths in the world, using various practices to instruct the gods, to make them understand the principles of sin and merit. The external paths and heretical arts believe that after death, one is annihilated, and consciousness no longer arises; or they say that there is permanence, so how can there be sin and merit? In order to separately explain the retribution of merit, the Bodhisattva demonstrated that body, speech, and mind should be pure, eating one sesame seed and one grain of rice each day, for six
年之中，修立難及勤苦之行，宿命不債。菩薩六年之中結加趺坐，威儀禮節未曾進退，常存露精亦無覆蓋，不避風雨，不障頭首塵土之患，不起左右行大小便，亦無涕𣺡，不屈申俯仰，亦不傾側，身不倚臥，或興云大雨電雷霹靂，春秋冬夏菩薩默坐，值此眾難未曾舉手以自障蔽，諸根不亂不生恐怖；丘聚村落男女大小，牧馬牛羊擔薪負草，過邊興塵不相念之，不以為患，無所污難。
「彼時菩薩，眾人怪之羨之所行，取其草木投著耳中，耳不痛癢，著之鼻中鼻亦不𠲣，亦不棄去。諸天、龍神、阿須倫、迦留羅、真陀羅、摩休勒，目自睹見菩薩功勛道德巍巍，來往其邊供養奉事，稽首菩薩。
「爾時菩薩定坐六年，現勤苦行，教授開化十二載天人，立之三乘，以是之故，坐六年耳。於是頌曰：
「菩薩前出家， 其功勛真正； 厥心常寂然， 顯是愍眾生。 在五濁之世， 由下劣俗故； 生此閻浮提， 於世現罪福。 邪學業熾盛， 諸見六十二； 故立此精進， 逼困身畢罪。 浴池諸泉源， 日月眾光明； 樹木巖石山， 厭鬼地神禮。 自然行精進， 建立難及行； 修成勤苦業， 為眾示現此。 身力如金剛， 禪思不可動； 用若干義故， 亦復現緣覺。 若諸天人民，
【現代漢語翻譯】 現代漢語譯本 在一年之中，修行難以企及的勤苦之行，不欠宿命的債。菩薩在六年之中結跏趺坐，威儀禮節沒有絲毫進退，常常裸露身體，也沒有任何遮蓋，不躲避風雨，不遮擋頭面塵土的侵擾，不起身左右行走大小便，也沒有涕淚，不屈身伸腰俯仰，也不傾斜側臥，身體不倚靠躺臥。即使興起雲雨大作、電閃雷鳴霹靂，春夏秋冬菩薩都默然靜坐，遇到這些困難也不曾舉手遮擋，諸根不亂，不生恐懼；村落里的男女老少，牧馬牛羊、挑柴背草的人，從旁邊經過揚起塵土，菩薩也不放在心上，不認為這是禍患，沒有被任何污穢所困擾。 『那時菩薩，眾人驚異羨慕他所行的苦行，拿草木投到他的耳朵里，耳朵不痛不癢，放到鼻子里鼻子也沒有感覺，也不丟棄。諸天（devas）、龍神（nagas）、阿修羅（asuras）、迦樓羅（garudas）、緊那羅（kinnaras）、摩睺羅伽（mahoragas），親眼看到菩薩功德巍巍，來往在他身邊供養侍奉，向菩薩頂禮。 『那時菩薩禪定靜坐六年，示現勤苦之行，教化開導十二年的天人，使他們安立於三乘（triyana），因此才靜坐六年。』於是以偈頌說： 『菩薩先前出家，他的功德真實不虛；他的心常常寂靜，顯現出憐憫眾生。在五濁（panca kasaya）的世間，由於下劣的習俗，生於這閻浮提（Jambudvipa），在世間顯現罪與福。邪見學說盛行，各種見解有六十二種；所以立下這種精進，逼迫身體以了結罪業。浴池、各種泉源，日月的光明，樹木、巖石、山巒，厭鬼、地神都向他禮敬。自然而然地修行精進，建立難以企及的苦行；修成勤苦的功業，為眾生示現這些。身體的力量如同金剛，禪定思慮不可動搖；因為若干的意義，也示現緣覺（pratyekabuddha）。如果諸天人民，
【English Translation】 English version Throughout the year, practicing austerities that are difficult to achieve, not owing any karmic debts from past lives. The Bodhisattva, for six years, sat in the lotus position, his demeanor and etiquette never wavering, always exposing his body without any covering, not avoiding wind and rain, not shielding his head from dust, not rising to walk left or right for urination or defecation, nor having any tears or mucus, not bending, stretching, bowing, or looking up, nor leaning or lying down. Even when great clouds arose, with heavy rain, lightning, and thunder, the Bodhisattva remained silently seated, and when encountering these difficulties, never raised a hand to shield himself, his senses undisturbed, without fear; the men, women, and children of the villages, those herding horses, cattle, and sheep, carrying firewood and grass, passing by and raising dust, the Bodhisattva did not take it to heart, did not consider it a problem, and was not troubled by any defilement. 'At that time, the Bodhisattva, people were amazed and admired his practices, taking grass and wood and throwing them into his ears, his ears felt no pain or itching, putting them in his nose, his nose felt nothing, nor did he discard them. The devas (gods), nagas (dragons), asuras (demons), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (serpent deities), personally witnessed the Bodhisattva's majestic merit and virtue, coming and going by his side to offer service and pay homage, bowing their heads to the Bodhisattva. 'At that time, the Bodhisattva sat in meditation for six years, demonstrating diligent practices, teaching and guiding the devas and humans for twelve years, establishing them in the three vehicles (triyana), and for this reason, he sat for six years.' Then, a verse was spoken: 'The Bodhisattva previously renounced the household life, his merits are true and genuine; his mind is always tranquil, revealing compassion for all beings. In the world of the five turbidities (panca kasaya), due to inferior customs, born in this Jambudvipa, in the world he manifests sin and merit. Heretical teachings are rampant, with sixty-two kinds of views; therefore, he established this diligence, afflicting his body to end his sins. Bathing pools, various springs, the light of the sun and moon, trees, rocks, and mountains, the yakshas (nature spirits) and earth deities all pay homage to him. Naturally practicing diligence, establishing difficult-to-achieve practices; cultivating the work of austerity, demonstrating these for all beings. The strength of his body is like diamond, his meditative thoughts are immovable; for various reasons, he also manifests as a pratyekabuddha (solitary buddha). If the devas and people,
異學亂見喜； 亦化此等故， 示勤苦之行。 而結加趺坐， 在地無坐具； 日進一麻米， 示現而服此。 示出息不出， 亦無還報息； 六年甚堅強， 禪思不缺漏。 無念無不念， 不念所可行； 心猶如虛空， 禪思不傾動。 不覆蓋身上， 亦無所障蔽； 不移動如山， 禪思不增減。 不避其風雨， 亦不障頭首； 不失威儀節， 禪思無進退。 村落諸男女， 牧牛馬豬羊； 擔薪及負草， 行邊興塵土。 不凈坋其身， 若干品諸難； 無念不迷惑， 禪思無進退。 身肉為消盡， 唯有皮骨存； 腹背表裡現， 猶如箜篌形。 諸所造天行， 須倫龍沓和； 目睹總功勛， 皆其咸供養。 五體禮受教， 令疾得成就； 使我得致是， 如心懷愍哀。 欲降外異學， 闇蔽眾邪業； 因是現罪福， 其身坐口言： 『是佛道難得， 髡頭何有道？』 行無央數劫， 六年畢其罪。 以是化天人， 其數十二載； 是故人中尊， 坐禪不進退。」
佛告諸比丘：「菩薩修勤苦行竟六年已，心自念言：『雖有神通聖明慧力，今吾以是羸瘦之體，往詣佛樹，將無後世邊地諸國有譏者乎？謂餓得道。吾身寧可服柔軟食，平復其體使有勢力，
【現代漢語翻譯】 現代漢語譯本 外道邪見令人歡喜； 爲了教化這些人，佛陀示現苦行。 他結跏趺坐，在地上不使用坐具； 每天只吃一粒麻米，示現食用這些。 示現呼出氣息而不吸入，也示現不呼出氣息； 六年時間非常堅定，禪定思慮沒有缺失。 沒有念頭也沒有不念頭，不執著于念頭所能到達的地方； 心就像虛空一樣，禪定思慮不會動搖。 不覆蓋身體，也沒有任何遮蔽； 像山一樣不動搖，禪定思慮不會增減。 不躲避風雨，也不遮擋頭面； 不失去威儀的節度，禪定思慮沒有進退。 村落里的男女，以及放牧牛馬豬羊的人； 挑著柴火和揹著草的人，在路邊揚起塵土。 不乾淨的塵土弄髒身體，經歷各種各樣的艱難； 沒有念頭也不會迷惑，禪定思慮沒有進退。 身上的肉都消盡了，只剩下皮和骨頭； 腹部和背部都顯露出來，像箜篌的形狀。 所有創造天界行為的人，都必須遵循龍沓和（須倫龍沓和，指天界的秩序和規則）； 親眼目睹所有功勛，都一起供養佛陀。 五體投地接受教誨，使他們迅速獲得成就； 使我能夠達到這種境界，就像心中懷有慈悲憐憫一樣。 想要降伏外道，破除他們邪惡的見解； 因此示現罪福的因果，身體坐著口中說道： '佛道是難以獲得的，剃光頭怎麼會有道呢？' 修行了無數劫，六年時間結束了罪業。 用這種方式教化天人，時間長達十二年； 因此，人中之尊，坐禪時不會退縮。」
佛陀告訴眾比丘：『菩薩修習苦行六年之後，心中自己想：『雖然有神通、聖明和智慧的力量，現在我以這樣羸弱的身體，前往菩提樹下，難道不會被後世邊遠地區的國家譏笑嗎？說我是餓著肚子得道的。我應該吃些柔軟的食物，恢復身體使之有力量，』
【English Translation】 English version The heretical views of other schools bring joy; To transform these people, the Buddha demonstrated ascetic practices. He sat in full lotus posture, without any mat on the ground; He consumed only one sesame seed per day, showing this as his sustenance. He demonstrated exhaling without inhaling, and also not exhaling; For six years, he was extremely steadfast, his meditative thoughts without lapse. Without thought and without non-thought, not clinging to where thoughts can reach; His mind was like the void, his meditative thoughts unwavering. Not covering his body, nor having any shelter; Unmoving like a mountain, his meditative thoughts neither increased nor decreased. Not avoiding wind and rain, nor covering his head; Not losing his dignified conduct, his meditative thoughts neither advanced nor retreated. Men and women in villages, and those herding cattle, horses, pigs, and sheep; Those carrying firewood and grass, raising dust along the roads. Unclean dust soiled his body, enduring various kinds of hardships; Without thought, he was not confused, his meditative thoughts neither advanced nor retreated. The flesh of his body was exhausted, leaving only skin and bones; His abdomen and back were visible, resembling the shape of a harp. All those who create heavenly deeds, must follow the order of 'Suren Longdahe' (referring to the order and rules of the heavens); Witnessing all his merits, they all made offerings to the Buddha. Prostrating themselves to receive his teachings, enabling them to quickly achieve enlightenment; Enabling me to attain this state, just as having compassion and pity in my heart. Wishing to subdue the heretics, and dispel their evil views; Therefore, he demonstrated the cause and effect of sin and merit, sitting and speaking: 'The path of the Buddha is difficult to attain, how can a shaven head have the path?' Practicing for countless kalpas, he ended his sins in six years. Using this method to transform gods and humans, for a period of twelve years; Therefore, the honored one among humans, does not retreat in meditation.」
The Buddha told the Bhikkhus: 'After the Bodhisattva had practiced asceticism for six years, he thought to himself: 『Although I have the power of supernatural abilities, sacred wisdom, and intelligence, now with this emaciated body, if I go to the Bodhi tree, wouldn't I be ridiculed by the countries in the remote regions of later generations? Saying that I attained the path by starving myself. I should eat some soft food, restore my body to have strength,』
然後乃往至其樹下，能成佛道。』時有丘聚名曰修舍慢加，有長者女，日日飲食八百梵志，見知菩薩造勤修行，常愿奉供。大聖菩薩，即夜往樹下坐。時長者女，始出嫁時，有愿生男子者，必當與作甘美肴膳，祠山樹神。時長者女，生得一男心中歡喜，[((土/口)*殳)/牛]千頭牛展轉相飲，取其淳乳用作乳糜，欲祠樹神；即便遣婢先往掃除。婢見佛坐，不識何神，還啟大家掃除已竟，樹下有神端正殊好，非世所見。
「時女聞喜欲取糜往，糜跳出釜高一丈餘不可得取，女甚怪之。時八百梵志中師見之謂女：『今此乳糜非凡夫所應服者，唯臨成佛，服食此飯乃消化耳。』天于虛空而出聲曰：『今日女欲興立大祠，有大菩薩在於精思勤修苦行，已從坐起，汝本有愿當先飯之。食之充滿，爾乃逮成無上正真之道，為最正覺，便說此意勿違本願。』時長者女聞天神言，即取乳糜盛滿金缽，手執賓干與八百梵志，俱往尼連水邊。」
佛言比丘：「菩薩知之，即以神通慧力，還江水邊，忽然而度，隨其習俗示現入水而自洗浴。時八萬天子各按樹枝供養菩薩，菩薩牽枝出在岸邊，其身輕便清凈無垢。菩薩適住，時兜術天子號離垢光，尋取天衣袈裟僧迦梨，化沙門形奉上菩薩，於時菩薩即取著之，靜然而住。時尼連江水中
【現代漢語翻譯】 現代漢語譯本 然後（他）就前往那棵樹下，（在那裡）能夠成就佛道。』當時有一個名叫修舍慢加的村落，有一位長者的女兒，每天供養八百位婆羅門飲食，她看到菩薩精進修行，常常希望能夠供奉他。大聖菩薩，當晚就前往樹下坐下。當時長者女，剛出嫁時，曾發願如果生下男孩，一定要用甘美的食物，祭祀山樹神。後來長者女，生了一個男孩，心中非常歡喜，（她）讓一千頭牛輪流飲水，取其純凈的乳汁製作乳糜，想要祭祀樹神；就派遣婢女先去打掃。婢女看到佛陀坐著，不認識是什麼神，回來稟告主人說打掃已經完畢，樹下有一位神端正美好，不是世間所能見到的。 『當時女子聽了很高興，想要拿乳糜去，乳糜卻從鍋里跳出一丈多高，無法取得，女子感到非常奇怪。當時八百婆羅門中的一位導師看到后對女子說：『現在這乳糜不是凡夫所能食用的，只有即將成佛的人，食用此飯才能消化。』天空中傳來聲音說：『今天你想要舉行盛大的祭祀，有一位大菩薩正在精進思考，勤修苦行，已經從座位上起來，你本來有願望應當先供養他。讓他吃飽，他才能成就無上正等正覺之道，成為最正覺，應該按照這個意思，不要違背本來的願望。』當時長者女聽到天神的話，就用金缽盛滿乳糜，手持賓乾和八百婆羅門，一起前往尼連禪河邊。 佛陀對比丘說：『菩薩知道后，就用神通智慧的力量，回到江邊，忽然之間就渡過了河，按照當地的習俗，示現入水洗浴。當時八萬天子各自按住樹枝供養菩薩，菩薩拉著樹枝走上岸邊，身體輕便清凈沒有污垢。菩薩剛站定，當時兜率天的天子，名叫離垢光，立刻取來天衣袈裟僧伽梨，化作沙門的樣子奉獻給菩薩，當時菩薩就穿上了，靜靜地站立著。當時尼連禪河水中
【English Translation】 English version Then he went to the tree, where he could attain Buddhahood.』 At that time, there was a village named Shushemanjia, and a daughter of an elder, who daily provided food for eight hundred Brahmins, seeing the Bodhisattva diligently practicing, always wished to offer him alms. The great sage Bodhisattva, that night, went and sat under the tree. At that time, the elder's daughter, when she was first married, had vowed that if she gave birth to a son, she would offer sweet delicacies to the mountain tree god. Later, the elder's daughter gave birth to a son, and was very happy. She had a thousand cows take turns drinking water, and took their pure milk to make milk porridge, intending to offer it to the tree god; she then sent a maid to sweep the area first. The maid saw the Buddha sitting there, not recognizing what god he was, and returned to report to her mistress that the sweeping was done, and that there was a god under the tree, who was upright and beautiful, not of this world. 『Then the woman was delighted and wanted to take the porridge, but the porridge jumped out of the pot more than ten feet high, and could not be taken. The woman was very surprised. At that time, the teacher among the eight hundred Brahmins saw this and said to the woman: 『This milk porridge is not for ordinary people to eat, only those who are about to become Buddhas can eat this food and digest it.』 A voice came from the sky saying: 『Today you want to hold a grand sacrifice, there is a great Bodhisattva who is diligently contemplating and practicing asceticism, and has already risen from his seat. You originally had a wish to offer him alms first. Let him eat his fill, and then he will attain the unsurpassed, true and perfect path, and become the most enlightened one. You should follow this meaning and not violate your original wish.』 At that time, the elder's daughter heard the words of the heavenly god, and immediately filled a golden bowl with milk porridge, holding a bin gan and with the eight hundred Brahmins, went to the edge of the Nairanjana River. The Buddha said to the Bhikkhus: 『The Bodhisattva knew this, and then used his supernatural wisdom to return to the riverbank, and suddenly crossed the river. According to local customs, he showed himself entering the water to bathe. At that time, eighty thousand heavenly beings each held onto tree branches to offer to the Bodhisattva. The Bodhisattva pulled the branches and came to the shore, his body light, pure, and without blemish. As soon as the Bodhisattva stood still, the heavenly prince of Tushita Heaven, named Li Gou Guang, immediately took the heavenly robe, the kasaya, and the sanghati, and transformed into the form of a Shramana to offer to the Bodhisattva. At that time, the Bodhisattva put them on and stood quietly. At that time, in the Nairanjana River
龍妻從地化出，以微妙床貢進菩薩，菩薩即坐。時修舍慢加村落長者女與諸梵志，奉美乳糜詣菩薩所，稽首足下右繞三匝，以賓干水灌菩薩手，以美乳糜進奉上之。菩薩愍哀女故輒受食之，氣力得充心無所戀，持金缽投之江水，具足千龍即攝取之而供養缽，於時奉床龍妻得之，用立神寺勤心供養。諸天百千億載，悉取香水和泥起寺，其欲供養菩薩缽者，各現宮殿咸共奉事。於時村落長者女等，佛與發爪得之起塔供養。」佛言比丘：「菩薩適服此乳糜以成福愿，身遂充滿容色光光，逾于日月。於是頌曰：
「『時世尊精思， 勤心自念言： 「身神通慧力， 往詣樹王下； 成一切智慧， 以逮諸通慧。 便行普愍哀， 最後救眾生； 我寧可服食， 令身得充滿。 往到樹王下， 成聖一切智； 不以少薄福， 得致天人安。 不得成明眼， 還身力甘露； 至說宿功德， 決斯安隱祠。」 其心思如是， 天聞告村落： 「金缽盛乳糜， 往詣江水邊； 奉上心踴躍， 逮得道甘露。」 所行百千劫， 諸根悉寂定； 諸天龍神往， 大聖至水岸。 適施度無極， 入水自洗浴； 以洗除心垢， 愍傷於世俗。 億千天歡喜， 各赍華㨶香； 世寂適入水， 人中上洗浴。
【現代漢語翻譯】 現代漢語譯本 龍女從地裡化現出來，用精美的床供奉給菩薩，菩薩就坐了上去。當時，修舍慢加村落的長者女兒和一些婆羅門，拿著乳糜來到菩薩所在的地方，向菩薩的腳稽首，右繞三圈，用賓干水給菩薩洗手，然後把乳糜供奉上去。菩薩憐憫這位女子，就接受了食物，氣力得以恢復，心中沒有任何留戀。他把金缽投入江水中，立刻有千條龍取走了金缽並供養起來。這時，供奉床的龍女得到了金缽，就用來建立神寺，虔誠地供養。諸天百千億載，都取來香水和泥建造寺廟，那些想要供養菩薩缽的人，各自顯現宮殿，一同供奉。當時，村落的長者女兒等人，得到了佛的發爪，就建塔供養。」佛告訴比丘們：「菩薩剛剛服用了這乳糜，成就了福愿，身體變得充滿力量，容貌煥發光彩，勝過日月。於是，他說了偈頌： 『當時世尊深思熟慮，勤勉地思考：『憑藉我的神通智慧之力，前往菩提樹下；成就一切智慧，獲得各種神通。然後普施慈悲，最終救度眾生；我應該進食，使身體充滿力量。前往菩提樹下，成就聖者的一切智慧；不能因為福德淺薄，而得到天人的安樂。不能成就明眼，還需身體的甘露；直到宣說宿世功德，才能決斷這安穩的祭祀。』他心中這樣想著，天人聽到后告訴村落的人：『用金缽盛滿乳糜，前往江邊；奉獻上去，心中歡喜，就能獲得道之甘露。』他所行經百千劫，諸根都寂靜安定；諸天龍神前往，大聖到達水邊。他剛剛施捨了無極的功德，就入水沐浴；用洗浴來清除心中的污垢，憐憫世俗之人。億萬天人歡喜，各自拿著鮮花和香；世尊寂靜地進入水中，在人中進行最上等的沐浴。
【English Translation】 English version A dragon woman emerged from the earth, offering a marvelous bed to the Bodhisattva, who then sat upon it. At that time, the daughter of the village elder of Shushemana and some Brahmins brought milk porridge to where the Bodhisattva was. They bowed at his feet, circumambulated him three times to the right, washed his hands with bingan water, and offered him the milk porridge. Out of compassion for the woman, the Bodhisattva accepted the food, regaining his strength and having no attachment in his heart. He threw the golden bowl into the river, and immediately a thousand dragons took the bowl and offered it up. At this time, the dragon woman who had offered the bed obtained the bowl and used it to build a sacred temple, making offerings with a devoted heart. Hundreds of thousands of billions of devas took fragrant water and mud to build temples. Those who wished to make offerings to the Bodhisattva's bowl manifested palaces and together made offerings. At that time, the village elder's daughter and others obtained the Buddha's hair and nails and built a stupa to make offerings.」 The Buddha told the monks, 「The Bodhisattva, having just consumed this milk porridge, fulfilled his wish for blessings. His body became full of strength, and his countenance shone brighter than the sun and moon. Then, he spoke this verse: 『At that time, the World Honored One pondered deeply, diligently thinking: 『With my power of spiritual abilities and wisdom, I will go to the Bodhi tree; I will attain all wisdom and gain all spiritual powers. Then I will universally extend compassion and ultimately save all beings; I should eat to fill my body with strength. I will go to the Bodhi tree and attain the all-knowing wisdom of a sage; I cannot attain the peace of gods and humans with meager blessings. I cannot attain clear vision, I still need the nectar of the body; until I proclaim the merits of past lives, I can resolve this peaceful sacrifice.』 As he thought this, the devas heard and told the villagers: 『Fill a golden bowl with milk porridge and go to the riverbank; offer it with joy, and you will attain the nectar of the path.』 He had practiced for hundreds of thousands of kalpas, and all his senses were calm and settled; devas and dragons went to where the great sage was at the riverbank. Having just given limitless merit, he entered the water to bathe; he used the bathing to cleanse the defilements of his heart, having compassion for the worldly people. Billions of devas rejoiced, each carrying flowers and incense; the World Honored One quietly entered the water, performing the highest bathing among humans.
念知是菩薩， 建立行無垢； 仁賢適洗浴， 百千天奉事。 其身無垢穢， 天子奉袈裟； 身即著衣服， 著衣服已竟。 龍妻尋歡喜， 奉之好床座； 寂定意便坐， 為世之道眼。 修舍女奉食， 金缽盛乳糜； 稽首禮足下， 大通即服之。 服此得充滿， 投缽著水中； 諸天奉真誠， 來供養于佛。 如來適飯竟， 乳糜極甘美； 其身氣力充， 行詣佛樹下。 適到佛樹下， 行身不動搖； 強如帝釋步， 建立菩薩行。』
「於是菩薩飯食已充，愍念十方救濟危厄，欲坐樹下現成佛道度脫眾生。十方諸佛，咸示威變，顯其瑞應，五百化鳥自然來現，往詣其所繞菩薩身，暢悲哀音，嘆其宿世所行無量積累功德，為一切故，欲化五趣故現五百，令去五陰，消除五蓋，拔五道行，逮五神通，化去五五二十五事，所處甚難，存處道場，住無所住，本無定慧。於是頌曰：
「『從無數劫來， 積德行六度； 四等心四恩， 護三界之將。 大慈無蓋哀， 欲脫癡聾盲； 今當成大道， 具三十二相。 隨俗而現身， 說苦空非常； 使了悉本無， 入佛三寶藏。 俗人罪所蓋， 十二因緣障； 不達無上真， 生死沉沒亡。 若解一切空， 不犯五陰
【現代漢語翻譯】 現代漢語譯本 『念知（菩薩名）是菩薩，建立的修行沒有污垢； 仁慈賢良，如同洗浴般清凈，百千天人侍奉他。 他的身體沒有污穢，天子奉上袈裟； 他隨即穿上衣服，穿好衣服后。 龍的妻子尋來歡喜，奉上美好的床座； 他寂靜安定的坐下，成為世間的道眼。 修舍女奉上食物，用金缽盛著乳糜； 她稽首禮拜他的足下，大通（菩薩名）隨即吃了。 吃完後感到飽足，將缽投入水中； 諸天奉上真誠，前來供養佛陀。 如來吃完飯後，乳糜極其甘美； 他的身體充滿氣力，前往菩提樹下。 剛到菩提樹下，行走時身體不動搖； 強健如帝釋天行走，建立菩薩的修行。』
『於是菩薩飯食已飽足，憐憫十方，救濟危難，想要坐在樹下顯現成佛之道，度脫眾生。十方諸佛，都變化顯現瑞應，五百化鳥自然出現，前往菩薩所在之處圍繞，發出悲哀的聲音，讚歎他宿世所行無量積累的功德，爲了眾生，想要教化五道眾生，所以顯現五百化鳥，令眾生去除五陰（色、受、想、行、識），消除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），拔除五道（地獄、餓鬼、畜生、人、天）的修行，獲得五神通（天眼通、天耳通、他心通、宿命通、神足通），教化去除五五二十五事，所處之地極其艱難，存在於道場，安住于無所住，本無定慧。於是頌曰：
『從無數劫以來，積累功德修行六度（佈施、持戒、忍辱、精進、禪定、智慧）； 四等心（慈、悲、喜、舍）四恩（父母恩、眾生恩、國土恩、三寶恩），護持三界（欲界、色界、無色界）的將領。 大慈悲沒有遮蓋的哀憫，想要解脫愚癡、聾啞、盲人； 現在應當成就大道，具足三十二相（佛陀的特殊身體特徵）。 隨順世俗而顯現身體，宣說苦、空、無常； 使人瞭解一切本無，進入佛、法、僧三寶的寶藏。 世俗之人被罪業所覆蓋，被十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）所障礙； 不通達無上真理，在生死中沉沒滅亡。 如果瞭解一切皆空，就不會犯五陰（色、受、想、行、識）的執著』
【English Translation】 English version 'Nian Zhi (a Bodhisattva's name) is a Bodhisattva, establishing practice without defilement; Kind and virtuous, like being cleansed by bathing, a hundred thousand devas serve him. His body is without impurity, the son of heaven offers him a kasaya (monk's robe); He immediately puts on the clothes, having finished putting on the clothes. The dragon's wife comes seeking joy, offering a fine bed and seat; He sits in tranquil meditation, becoming the eye of the path for the world. The daughter of Xiu She offers food, with milk porridge in a golden bowl; She bows her head and pays homage at his feet, Da Tong (a Bodhisattva's name) then eats it. Having eaten, he feels full, throwing the bowl into the water; The devas offer sincerity, coming to make offerings to the Buddha. After the Tathagata finishes eating, the milk porridge is extremely sweet; His body is filled with strength, he goes to the Bodhi tree. Having just arrived at the Bodhi tree, his body does not shake while walking; Strong like the walking of Indra, establishing the practice of a Bodhisattva.'
'Then the Bodhisattva, having eaten his fill, pities the ten directions, rescuing those in danger, wanting to sit under the tree to manifest the path to Buddhahood, liberating sentient beings. The Buddhas of the ten directions all transform, manifesting auspicious signs, five hundred transformed birds naturally appear, going to where the Bodhisattva is, circling him, uttering sorrowful sounds, praising his immeasurable accumulated merits from past lives, for the sake of all beings, wanting to transform the five realms of existence, therefore manifesting five hundred transformed birds, causing beings to remove the five skandhas (form, feeling, perception, mental formations, consciousness), eliminate the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, doubt), eradicate the practice of the five paths (hell, hungry ghosts, animals, humans, devas), attain the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, magical powers), transforming and removing the twenty-five matters, the place where he is is extremely difficult, existing in the Bodhimanda, abiding in non-abiding, originally without fixed wisdom and meditation. Then the verse says:
'From countless kalpas, accumulating merits and practicing the six paramitas (generosity, morality, patience, diligence, meditation, wisdom); The four immeasurables (loving-kindness, compassion, joy, equanimity) and the four kinds of gratitude (gratitude to parents, gratitude to all beings, gratitude to the country, gratitude to the Three Jewels), protecting the generals of the three realms (desire realm, form realm, formless realm). Great compassion and unhindered pity, wanting to liberate the ignorant, deaf, and blind; Now he should achieve the Great Path, possessing the thirty-two marks (special physical characteristics of a Buddha). Appearing in accordance with customs, speaking of suffering, emptiness, and impermanence; Causing people to understand that all is originally non-existent, entering the treasure of the Buddha, Dharma, and Sangha (Three Jewels). Worldly people are covered by sins, obstructed by the twelve links of dependent origination (ignorance, volitional activities, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death); Not understanding the supreme truth, they sink and perish in birth and death. If one understands that all is empty, one will not be attached to the five skandhas (form, feeling, perception, mental formations, consciousness).'
行； 陰衰已消滅， 心凈如法王。 至真無上慧， 莫能限度量； 光明逾日月， 所濟無有疆。 須彌尚可稱， 虛空可度量； 不及大智慧， 大聖無極行。』
「嘆此頌時，無數天神皆發無上正真道意也。」
佛告諸比丘：「菩薩江水邊洗已飯食乳糜，知氣力充，往詣佛樹；佛樹王下修如法行，皆無所動堅住如山，不諂蔽行，不逼短氣造立清凈，不動搖行而不相掁，以不強項性不卒暴，所行高下自然平等；演光明王晃晃灼灼，至真善行消垢下意；法過去佛清凈正行，至師子床不壞性行；斷眾惡趣思念永安，棄魔力勢令不堪任；度眾邪行受正法業，滅冥樹塵生死之本；使無部黨，釋梵四王行無所處；一心勇猛恐伏怨難，所游獨步達一切智，心意無雙斷終始滋，舍欲諸貪使滅四難，無為無畏度于彼岸；如是行者，菩薩德行功勛皆成。詣江水邊至佛樹下，欲行天人化其道路，弘廣無際，又斯道路左右七寶欄楯，悉令嚴正，高四丈二，上有交露行諸臺閣，亦眾寶成天蓋幢幡，處處珓飾，七寶樹木高大妙好，諸寶樹間琦珍為繩；交絡諸樹兩兩樹間，有一浴池，池底金沙中生青蓮芙蓉莖華。其樹四邊寶為欄楯，明月琉璃雜廁其間，鳧雁鴛鴦遊戲其中，八千玉女香汁灑地掃道令凈，二萬玉女垂諸寶瓔，散諸天
【現代漢語翻譯】 現代漢語譯本 『（菩薩的）行為衰退已經消滅，心像法王一樣清凈。 至高無上的智慧，無法衡量其限度； 光明勝過日月，所救濟的眾生沒有邊疆。 須彌山尚可稱量，虛空尚可度量； 但比不上大智慧，大聖人無邊無際的行為。』
「嘆誦這首偈頌時，無數天神都發起了無上正真道的心意。」
佛告訴眾比丘：『菩薩在江邊洗浴后，食用乳糜，知道氣力充足，就前往菩提樹；在菩提樹下修習如法之行，都如山一般堅定不動，不諂媚隱瞞自己的行為，不急促短氣地建立清凈，不搖擺不定，不與人爭執，不固執己見，不急躁魯莽，所行的高低自然平等；散發出光明，光芒閃耀，至真至善的行為消除了內心的污垢；傚法過去佛的清凈正行，到達獅子座，行為堅不可摧；斷絕眾惡趣的思念，永遠安寧，捨棄魔的力量，使之無法施展；度脫眾邪行，接受正法的事業，滅除黑暗的樹塵，也就是生死的根本；使沒有黨派之分，釋、梵四王的行為無所依處；一心勇猛，降伏怨敵，獨自遊行，通達一切智慧，心意無雙，斷絕終始的滋生，捨棄慾望和貪婪，使四種苦難滅絕，達到無為無畏的彼岸；像這樣修行的人，菩薩的德行和功勛都得以成就。到達江邊，來到菩提樹下，將要行走時，天人變化出道路，寬廣無邊，而且這條道路左右有七寶欄桿，都非常莊嚴，高四丈二，上面有交錯的露臺和樓閣，也是由眾寶構成，有天蓋和幢幡，處處裝飾著寶物，七寶樹木高大美妙，諸寶樹之間用珍奇的繩索交織；交錯的樹木之間，有一個浴池，池底有金沙，其中生長著青蓮和芙蓉的莖和花。樹的四邊有寶物做成的欄桿，明月和琉璃交錯其中，鳧、雁、鴛鴦在其中嬉戲，八千玉女用香汁灑地，清掃道路使之乾淨，二萬玉女垂掛著寶瓔，散佈天花。』
【English Translation】 English version 'The decay of (the Bodhisattva's) actions has been extinguished, and the mind is as pure as a Dharma King. The supreme and unsurpassed wisdom cannot be measured or limited; Its light surpasses the sun and moon, and the beings it saves have no boundaries. Mount Sumeru can still be weighed, and the void can still be measured; But they cannot compare to great wisdom, the boundless actions of the great sage.'
「When this verse was praised, countless gods all generated the intention for the unsurpassed and true path.」
The Buddha told the Bhikkhus: 'After bathing by the river and eating milk porridge, the Bodhisattva, knowing his strength is sufficient, went to the Bodhi tree; under the Bodhi tree, he practiced the Dharma, remaining as firm and unmoving as a mountain, not flattering or concealing his actions, not rushing or being short-tempered in establishing purity, not wavering, not contending with others, not being stubborn, not being hasty or reckless, his actions being naturally equal in high and low; emitting light, shining brightly, his true and virtuous actions eliminating the defilements of the mind; emulating the pure and righteous actions of the Buddhas of the past, reaching the lion's seat, his actions being indestructible; cutting off the thoughts of all evil realms, finding eternal peace, abandoning the power of Mara, making it unable to act; liberating from all evil practices, accepting the work of the righteous Dharma, extinguishing the dust of the dark tree, which is the root of birth and death; making it so that there are no factions, the actions of Sakra, Brahma, and the Four Heavenly Kings have no place to rest; with single-minded courage, subduing enemies, walking alone, attaining all wisdom, his mind being unparalleled, cutting off the growth of beginning and end, abandoning desires and greed, extinguishing the four difficulties, reaching the shore of non-action and fearlessness; one who practices in this way, the Bodhisattva's virtues and merits are all accomplished. Reaching the riverbank and arriving under the Bodhi tree, when he is about to walk, the gods and humans transform the road, making it vast and boundless, and on the left and right of this road are seven-jeweled railings, all very solemn, forty-two feet high, with intersecting terraces and pavilions above, also made of various jewels, with heavenly canopies and banners, decorated with treasures everywhere, the seven-jeweled trees are tall and wonderful, and between the jeweled trees are interwoven with precious ropes; between the interwoven trees, there is a bathing pond, with golden sand at the bottom, where blue lotuses and hibiscus stems and flowers grow. The four sides of the trees have railings made of treasures, with bright moon and lapis lazuli interspersed, ducks, geese, and mandarin ducks playing within, eight thousand jade maidens sprinkle the ground with fragrant water, sweeping the road to make it clean, and twenty thousand jade maidens hang jeweled necklaces, scattering heavenly flowers.'
華。其樹間地七寶合成，八萬玉女各持供養，名香木蜜諸雜琦異，執金香瓶著寶垛上；一一垛上有五千玉女，鼓天之樂。」
佛言：「如是，比丘！菩薩欲詣佛樹下時，嚴治道路巍巍如是。至江水邊，諸志大乘亦入此路。其夜菩薩當成佛時，千梵天王告梵天眾：『其福功德顯耀清凈，皆修道跡，慈悲喜護禪定神通，從千劫來奉行大道，今詣佛樹，吾等當共往供養之，所修令吉以能歸命，無有恐懼，終無所畏，無八難患，生天上人間十方佛前。』在梵天宮，梵天聞之，六年苦行今詣佛樹，皆共善心當懷悅豫，供養菩薩大千世界之法主也。天帝釋梵、日月天王，詣江水邊皆往奉迎；在億載佛國，皆心念之，今詣佛樹下，當降伏魔，無能見頂，上至梵天，亦無能睹。今尊身相甚妙，莊嚴其身三十有二，言辭柔和清凈無垢，音聲雅妙過逾梵天，今坐樹下當共供養。其忍辱力，釋梵知之忽然安隱，悉斷一切塵勞結縛，若有聞者，致甘露跡成緣覺業；若逮佛道，普世界眾生皆來供養。」
佛告比丘：「有一梵天名曰三千建立，睹此三千大千佛國，平等如掌悉令照明，化於此地生軟青草，在其左右猶如天衣，如是草比遍大千佛國，而於眾生無所妨害，莊嚴此國。東方釋梵及四天王，諸菩薩眾不可稱計，諸佛國土諸菩薩眾，皆來供
【現代漢語翻譯】 現代漢語譯本：那裡的樹木之間，土地由七寶合成，八萬玉女各自拿著供品，有各種名貴的香木、蜂蜜等奇異之物，她們手持金香瓶，站在寶垛之上；每一個寶垛上有五千玉女，演奏著天上的音樂。 佛陀說：『是的，比丘！菩薩想要前往菩提樹下時，會如此莊嚴地整治道路。到達江邊時，那些立志于大乘的人也會走上這條路。在菩薩即將成佛的夜晚，千位梵天王會告訴梵天眾：『他的福德功績顯耀清凈，都是修道所致，慈悲喜捨，禪定神通，從千劫以來奉行大道，如今要前往菩提樹，我們應當一同前去供養他，所修的功德能夠使我們歸命，沒有恐懼，終無所畏，沒有八難之患，能夠生在天上人間，在十方諸佛面前。』在梵天宮中，梵天們聽到這個訊息，知道他六年苦行，如今要前往菩提樹，都懷著善心，應當感到喜悅，供養這位大千世界的法主。天帝釋（Indra）、梵天（Brahma）、日月天王，都來到江邊迎接；在億載佛國，他們都心念著，他如今要前往菩提樹下，將要降伏魔，沒有人能看到他的頭頂，上至梵天，也沒有人能看到。他如今的尊貴身相非常美妙，莊嚴其身有三十二相，言辭柔和清凈無垢，音聲雅妙勝過梵天，如今坐在樹下，我們應當一同供養他。他的忍辱之力，釋梵（Indra）知道后忽然感到安穩，完全斷除了一切塵勞的束縛，如果有聽到的人，會得到甘露的軌跡，成就緣覺的果業；如果證得佛道，整個世界的眾生都會前來供養。』 佛陀告訴比丘：『有一位梵天名叫三千建立，他看到這三千大千佛國，平等如掌，全部都照亮，化出柔軟的青草，生長在這片土地上，在菩薩的左右，猶如天衣一般，這樣的草遍佈大千佛國，而對眾生沒有任何妨礙，莊嚴著這個佛國。東方釋梵（Indra）和四天王，以及無數的菩薩眾，還有其他佛國土的菩薩眾，都前來供養。』
【English Translation】 English version: Among the trees, the ground was made of seven treasures, and eighty thousand jade maidens each held offerings, with various precious fragrant woods, honey, and other rare and exotic items. They held golden incense bottles, standing on jeweled platforms; on each platform were five thousand jade maidens, playing heavenly music. The Buddha said, 'Indeed, Bhikshu! When a Bodhisattva wishes to go to the Bodhi tree, the path is prepared with such grandeur. Upon reaching the riverbank, those who aspire to the Mahayana also take this path. On the night when the Bodhisattva is about to attain Buddhahood, a thousand Brahma Kings will announce to the Brahma assembly: 『His merits and virtues are radiant and pure, all due to his practice of the path, his compassion, joy, equanimity, meditative concentration, and supernatural powers. For countless kalpas, he has practiced the Great Path. Now he is going to the Bodhi tree, and we should go together to make offerings to him. The merits we have cultivated will enable us to take refuge in him, without fear, without any dread, free from the eight difficulties, and be born in the heavens and among humans, before the Buddhas of the ten directions.』 In the Brahma palace, the Brahmas, upon hearing this news, knowing that he has practiced asceticism for six years and is now going to the Bodhi tree, all with good hearts, should feel joy and make offerings to this Dharma Lord of the great thousand world. Indra, Brahma, and the Sun and Moon Kings all come to the riverbank to welcome him; in countless Buddha lands, they all think of him, that he is now going to the Bodhi tree, where he will subdue Mara. No one can see the top of his head, and even up to the Brahma heavens, no one can see it. His noble form is now extremely beautiful, adorned with the thirty-two marks, his speech is gentle, pure, and without blemish, his voice is elegant and surpasses that of Brahma. Now he sits under the tree, and we should all make offerings to him. His power of patience, Indra knows, and suddenly feels at peace, completely severing all the bonds of defilement. If anyone hears this, they will attain the trace of nectar and achieve the fruit of a Pratyekabuddha; if they attain Buddhahood, all beings in the world will come to make offerings.』 The Buddha told the Bhikshus, 'There is a Brahma named Three Thousand Establishments, who sees this three thousand great thousand Buddha world, as flat as the palm of his hand, illuminating it all. He transforms this land, causing soft green grass to grow, like heavenly garments, on the left and right of the Bodhisattva. Such grass covers the entire great thousand world, without causing any harm to beings, adorning this Buddha land. Indra of the East and the Four Heavenly Kings, along with countless Bodhisattvas, and Bodhisattvas from other Buddha lands, all come to make offerings.'
養。南西北方四維上下諸佛國土無央數眾，釋梵四王莊嚴供具，皆來貢上。一一佛土若干莊嚴，鐵圍、大鐵圍一切諸山，是諸佛國忽然不現，悉不知處，唯睹一切諸菩薩身普周佛土，諸天子等又有十六人侍從菩薩。其名曰：轉進菩薩，無進菩薩，施與菩薩，愛敬菩薩，勇力菩薩，發猛菩薩，善住菩薩，總持菩薩，照曜菩薩，華鬘菩薩，法英菩薩，吉恐菩薩，不害眼菩薩，大凈菩薩，凈嚴菩薩，戒凈菩薩，眷屬圍繞，是諸天子等，悉不退轉逮得法忍，供養菩薩莊嚴道場，平治其地三千二百里，周匝圍繞有好七重欄楯，七重行樹，七重交露縵縵，七重寶樓，皆悉紫金諸雜挍飾。若干種品諸寶蓮華自然化生，燒眾名香；上虛空中立一寶蓋，覆於十方諸佛國土，生諸寶樹，諸天人民，其樹華果悉現道場；其十方界水陸眾華，悉現道場。十方佛國菩薩道場，所可莊嚴不可限量。功德聖慧清凈之業，亦現道場。佛樹如是，諸天子等眷屬圍繞，莊嚴佛樹極令清凈。一切諸天龍鬼神干沓和，所可莊嚴宮殿室宅，若干品妙悉遙目睹，咸共嘆曰：『善哉，善哉！功德福報應不可思議。』
「彼佛樹神有四天俱嚴治道樹，一、名足跡，二、名邊豆，三、名善意，四、名布精，莊嚴佛樹供養菩薩。其樹根莖枝節諸葉華實，皆悉茂盛圍繞佛樹，
【現代漢語翻譯】 現代漢語譯本：供養。來自東南西北四方以及上下各方的無數佛國，釋提桓因（Śakra devānām indra，天帝）、梵天（Brahmā，色界初禪天之主）和四大天王（Cāturmahārājika，佛教的護法神）帶著莊嚴的供品前來進獻。每個佛國都有各種莊嚴的景象，鐵圍山（Cakravāḍa，環繞世界的山）和大鐵圍山（Mahācakravāḍa，環繞鐵圍山的山）等一切山脈都忽然消失不見，不知去向，只能看到一切菩薩的身影遍佈佛土。還有十六位天子侍奉在菩薩身邊，他們的名字是：轉進菩薩、無進菩薩、施與菩薩、愛敬菩薩、勇力菩薩、發猛菩薩、善住菩薩、總持菩薩、照曜菩薩、華鬘菩薩、法英菩薩、吉恐菩薩、不害眼菩薩、大凈菩薩、凈嚴菩薩、戒凈菩薩。他們眷屬圍繞，這些天子都已不退轉，獲得了法忍（dharma-kṣānti，對佛法的忍可），供養菩薩，莊嚴道場，平整土地三千二百里，周圍環繞著七重欄桿，七重行樹，七重交錯的帷幔，七重寶樓，都用紫金和各種裝飾品點綴。各種寶蓮花自然生長，燃燒著各種名貴的香；在虛空中豎立著一個寶蓋，覆蓋著十方諸佛國土，生長著各種寶樹，天人和人民，樹上的花果都顯現在道場中；十方世界的水陸花卉，都顯現在道場中。十方佛國菩薩道場，所能有的莊嚴是不可思議的。功德、聖慧、清凈的業力，也顯現在道場中。佛樹就是這樣，天子們眷屬圍繞，莊嚴佛樹，使其極其清凈。一切天龍鬼神、乾闥婆（Gandharva，天界的樂神），他們所能莊嚴的宮殿和住所，各種精妙的物品都遙遙可見，都讚歎說：『太好了，太好了！功德福報真是不可思議。』 那佛樹神有四位天神共同治理道樹，一位名叫足跡，一位名叫邊豆，一位名叫善意，一位名叫布精，他們莊嚴佛樹，供養菩薩。樹的根莖枝葉花果都茂盛地圍繞著佛樹。
【English Translation】 English version: They offered. From the countless Buddha lands in the four directions—north, south, east, and west—as well as above and below, Śakra devānām indra (the king of gods), Brahmā (the creator god), and the Four Heavenly Kings (guardians of the world) came with magnificent offerings. Each Buddha land had various adornments. Iron mountains (Cakravāḍa) and great iron mountains (Mahācakravāḍa), all the mountains suddenly disappeared, and no one knew where they went. Only the bodies of all the Bodhisattvas were seen pervading the Buddha lands. There were also sixteen heavenly princes attending the Bodhisattvas. Their names were: Turning Forward Bodhisattva, Non-retreating Bodhisattva, Giving Bodhisattva, Loving and Respecting Bodhisattva, Courageous Bodhisattva, Fierce Bodhisattva, Well-abiding Bodhisattva, Holding-all Bodhisattva, Illuminating Bodhisattva, Garland Bodhisattva, Dharma Hero Bodhisattva, Auspicious Fear Bodhisattva, Non-harming Eye Bodhisattva, Great Purity Bodhisattva, Pure Adornment Bodhisattva, Precept Purity Bodhisattva. Surrounded by their retinues, these heavenly princes were all non-retrogressing and had attained the Dharma-kṣānti (acceptance of the Dharma). They offered to the Bodhisattvas, adorned the Bodhimanda (place of enlightenment), leveled the ground for three thousand two hundred miles, and surrounded it with seven layers of railings, seven rows of trees, seven layers of interwoven curtains, and seven layers of jeweled towers, all decorated with purple gold and various ornaments. Various kinds of jeweled lotuses grew naturally, and various precious incenses were burned. In the sky, a jeweled canopy was erected, covering the Buddha lands of the ten directions. Various jeweled trees grew, and the flowers and fruits of the trees appeared in the Bodhimanda for the gods and people. The flowers of the ten directions, both aquatic and terrestrial, all appeared in the Bodhimanda. The adornments of the Bodhimandas of the Bodhisattvas in the ten Buddha lands were inconceivable. The merits, sacred wisdom, and pure karma also appeared in the Bodhimanda. The Bodhi tree was like this, surrounded by the retinues of the heavenly princes, adorning the Bodhi tree, making it extremely pure. All the palaces and residences that the gods, dragons, ghosts, and Gandharvas (celestial musicians) could adorn, all kinds of exquisite items were visible from afar, and they all exclaimed: 『Excellent, excellent! The merits and blessings are truly inconceivable.』 The tree gods of that Bodhi tree had four heavenly beings who jointly managed the Bodhi tree. One was named Footprint, one was named Bean Edge, one was named Good Intention, and one was named Spreading Essence. They adorned the Bodhi tree and offered it to the Bodhisattvas. The roots, stems, branches, leaves, flowers, and fruits of the tree all grew luxuriantly around the Bodhi tree.
廣長極妙高八十里，巍巍無量欄楯樹木，交露眾帳亦各七重，七寶合成周匝圍繞，猶如忉利晝度之樹，若有見者而無厭極。三千國土，國土堅強猶如金剛不可毀壞，自然現彼菩薩坐樹當成佛道。」
佛言比丘：「是菩薩身演大光明，普塞惡趣，滅除八難，病者得愈，恐怖得安，繫縛得解，聾盲喑痾皆悉解脫，貧者大富，塵勞熱者悉彼療治，飢渴飽滿，懷妊得產，老耄強健；當爾之時，悉無慾縛，無淫怒癡，不想患厭，無有諍訟。當爾之時，一切眾生相視如父如母如子如身，皆懷慈心。於是頌曰：
「『其至無擇界， 現於地獄中； 諸有苦惱者， 鹹得入安隱。 畜生自然和， 各各相愛念； 皆共懷慈心， 逮得無所畏。 至於餓鬼處， 諸飢渴窮厄； 皆獲得食飲， 因菩薩威神。 八難皆閉塞， 消滅諸惡趣； 眾生悉安隱， 快樂如天上。 諸有聾盲者， 眾根不具足； 應時悉視聽， 其身皆備悉。 淫怒癡塵勞， 眾生被熱惱； 諸塵得休息， 皆悉念正真。 貧者得財富， 皆得生天上； 病者悉除愈， 繫縛得解脫。 無厭及瞋恚， 無有諍訟者； 爾時咸相敬， 皆共起慈心。 如父母一子， 展轉相愛念； 眾生等如是， 相愛如父子。 時菩薩光明
【現代漢語翻譯】 現代漢語譯本 『那棵樹廣闊、高聳、極其美妙，高達八十里，巍峨無量，欄桿和樹木交錯，眾多的帷帳也各有七重，由七寶合成，周匝圍繞，猶如忉利天（Trayastrimsa，佛教欲界六天之一）的晝度樹（Pārijāta，天界之樹），若有人見到，會感到無比歡喜而不會厭倦。三千國土（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的大千世界），國土堅固猶如金剛，不可毀壞，自然顯現出那位菩薩（Bodhisattva，發願成佛的修行者）所坐的樹，他將在此成就佛道。』 佛陀對比丘（Bhikkhu，佛教出家男眾）說：『這位菩薩的身體會散發出巨大的光明，普遍照耀到惡趣（Durgati，指地獄、餓鬼、畜生三道），消除八難（Asta-aksanas，指八種難以修行佛法的障礙），使病人痊癒，使恐懼者得到安寧，使被束縛者得到解脫，使聾啞盲人都能解脫，使貧窮者變得富有，使被塵勞（Klesha，煩惱）所困擾的人得到治療，使飢渴者得到飽足，使懷孕者順利生產，使年老體弱者變得強健；在那時，一切眾生都沒有慾望的束縛，沒有淫慾、憤怒和愚癡，不想著患病和厭倦，沒有爭訟。在那時，一切眾生都互相看待如同父母、子女和自身一樣，都懷有慈悲之心。』 於是，頌歌唱道： 『當他到達無擇界（Avici，地獄名）， 顯現在地獄之中； 所有受苦惱的人， 都得以進入安穩之地。 畜生自然和睦， 彼此相愛憐； 都懷著慈悲之心， 獲得無所畏懼。 至於餓鬼之處， 那些飢渴窮困的人； 都獲得食物和飲水， 因為菩薩的威神之力。 八難都被關閉， 消滅所有惡趣； 眾生都安穩， 快樂如同在天上。 那些聾盲的人， 眾根不具足； 立刻都能看見和聽見， 他們的身體都完備。 淫慾、憤怒、愚癡和塵勞， 眾生被熱惱所困擾； 所有塵勞都得以休息， 都念著正真之道。 貧窮的人得到財富， 都得以生到天上； 病人全部痊癒， 被束縛的人得到解脫。 沒有厭倦和瞋恚， 沒有爭訟的人； 那時都互相尊敬， 都共同生起慈悲之心。 如同父母對待獨子， 輾轉互相愛憐； 眾生都如此， 互相愛如父子。 那時菩薩的光明』
【English Translation】 English version 'That tree is broad, tall, and extremely wonderful, eighty leagues high, majestic and immeasurable, with railings and trees intertwined, and numerous canopies, each with seven layers, made of seven treasures, surrounding it, like the Pārijāta tree (heavenly tree) of the Trayastrimsa heaven (one of the six heavens of the desire realm in Buddhism). If anyone sees it, they will feel immense joy and will not be weary. The three thousand lands (Trisāhasra-mahāsāhasra-lokadhātu, the great chiliocosm in Buddhist cosmology), the lands are as firm as diamond, indestructible, and naturally appear the tree where that Bodhisattva (one who aspires to Buddhahood) will sit and attain Buddhahood.' The Buddha said to the Bhikkhus (Buddhist monks): 'This Bodhisattva's body will emit great light, universally illuminating the evil realms (Durgati, referring to the three lower realms of hell, hungry ghosts, and animals), eliminating the eight difficulties (Asta-aksanas, referring to eight obstacles to practicing the Dharma), healing the sick, bringing peace to the fearful, freeing the bound, liberating the deaf, mute, and blind, enriching the poor, curing those afflicted by defilements (Klesha, afflictions), satisfying the hungry and thirsty, ensuring safe childbirth for the pregnant, and strengthening the elderly and frail; at that time, all beings will be free from the bonds of desire, without lust, anger, and ignorance, without thoughts of illness and weariness, and without disputes. At that time, all beings will regard each other as parents, children, and themselves, all with compassionate hearts.' Then, the verse was sung: 'When he reaches the Avici (name of a hell), Appearing in the hells; All those who suffer, Will enter a place of peace. Animals will naturally be harmonious, Loving each other; All will have compassionate hearts, Attaining fearlessness. As for the realm of hungry ghosts, Those who are hungry, thirsty, and poor; Will receive food and drink, Because of the Bodhisattva's power. The eight difficulties will be closed, Eliminating all evil realms; Beings will all be at peace, Happy as in heaven. Those who are deaf and blind, Whose senses are incomplete; Will immediately see and hear, Their bodies will be whole. Lust, anger, ignorance, and defilements, Beings are troubled by heat; All defilements will cease, All will think of the true path. The poor will gain wealth, All will be born in heaven; The sick will all be healed, The bound will be freed. Without weariness and hatred, Without those who dispute; Then all will respect each other, All will together generate compassion. Like parents to their only child, Loving each other in turn; Beings will be like this, Loving each other like parents and children. At that time, the Bodhisattva's light'
， 普照曜佛土； 猶如江河沙， 普遍四方界。 不礙諸鐵圍， 通過諸黑山； 一切諸佛國， 悉現如一土。 見羅列諸寶， 平正如手掌； 莊嚴諸佛土， 以供養菩薩。 十六諸天子， 圍繞佛道樹； 莊嚴其道場， 三千二百里。 諸所可莊嚴， 不思議億國； 菩薩威神故， 皆現彼佛樹。 諸天龍鬼神， 真陀摩休勒； 各各起宮殿， 遙望悉見之。 以見此清凈， 諸天人欣喜； 善哉福之報， 所作今悉見。 眾口意所行， 所可修平等； 諸利義悉吉， 心所愿輒得。 如宿世所行， 所愿悉具足； 諸所罪福報， 所獲亦如是。 莊嚴殊道場， 四天子交飾； 猶如晝度樹， 佛升忉利天。 因緣不自在， 悉說諸功勛； 菩薩清凈業， 如本所作行。』」
迦林龍品第十六
佛告比丘：「菩薩身光照迦林龍王宮，龍蒙佛光身心悅豫，消諸塵勞，普獲安隱，面目欣怡。爾時龍王見斯光明，目即得開，與眷屬前而讚歎曰：『我已曾見拘留秦佛，從來久遠，亦見拘那含牟尼佛並及迦葉，光明所照。睹諸法王光明無垢，必當有佛，相好愍哀慧明興世，故照我宮，金色光光不妄晃昱，明逾日月火焰明珠所不能逮，天帝梵光自然遠邊，阿須倫明亦不能
【現代漢語翻譯】 普照佛土，如同江河中的沙粒一般，普遍照耀四方世界。 光明不被鐵圍山阻礙，能夠穿透黑山；一切諸佛的國土，都像一個國土一樣顯現。 看見羅列的各種珍寶，平整得如同手掌；用莊嚴的佛土，來供養菩薩。 十六位天子，圍繞在佛的菩提樹旁；他們莊嚴著道場，範圍達到三千二百里。 所有可以用來莊嚴的事物，來自不可思議的億萬佛國；因為菩薩的威神力，都顯現在那棵佛樹下。 諸天、龍、鬼神，以及真陀摩休勒（一種神），各自升起宮殿，遙望都能看見。 因為看見這清凈的景象，諸天人都感到欣喜；他們讚歎道：『真是善哉，這是福報的顯現，我們所做的一切現在都看到了。』 眾生的口和意所行，都應該修習平等；一切利益和吉祥，都能心想事成。 如同前世所做的那樣，所愿都能滿足；一切罪和福的報應，所獲得的也是如此。 莊嚴殊勝的道場，由四位天子交相裝飾；如同晝度樹（一種樹）一樣，佛升到忉利天（欲界六天之一）。 因為因緣不自在，所以要講述各種功勛；菩薩清凈的業，如同他們原本所做的那樣。』
迦林龍品第十六
佛告訴比丘：『菩薩的身光照耀迦林龍王（Kāliṅga）的宮殿，龍王蒙受佛光，身心愉悅，消除了各種塵勞，普遍獲得安穩，面容也變得欣喜。』 當時，龍王看見這光明，眼睛立刻睜開，和眷屬一起上前讚歎道：『我曾經見過拘留秦佛（Krakucchanda），那是很久遠以前的事了，也見過拘那含牟尼佛（Kanakamuni）以及迦葉佛（Kāśyapa），他們都曾用光明照耀過我。 現在我看到諸法王的光明如此無垢，必定是有佛，以慈悲的相好和智慧的光明降生於世，所以才照耀我的宮殿，這金色的光芒不是虛妄的閃耀，它的光明勝過日月，火焰和明珠都無法比擬，天帝和梵天的光芒自然顯得遙遠，阿修羅的光芒也不能與之相比。
【English Translation】 Illuminating the Buddha lands, like the sands of the Ganges River, pervading the four directions. Unobstructed by the iron mountains, passing through the black mountains; all the Buddha lands appear as one land. Seeing the array of treasures, as smooth as the palm of a hand; using the adorned Buddha lands to make offerings to the Bodhisattvas. Sixteen heavenly sons, surrounding the Bodhi tree of the Buddha; they adorn the sacred site, extending three thousand two hundred miles. All that can be used for adornment, from inconceivable billions of Buddha lands; due to the majestic power of the Bodhisattvas, all appear under that Buddha tree. The gods, dragons, ghosts, and spirits, and the true Cintāmaṇi (a wish-fulfilling jewel) and the Asura, each raise palaces, visible from afar. Seeing this purity, the gods and humans rejoice; they exclaim, 'How wonderful, this is the manifestation of blessings, all that we have done is now seen.' The actions of the mouths and minds of beings, should all cultivate equality; all benefits and auspiciousness, all wishes are fulfilled. As in past lives, all wishes are fulfilled; all rewards of sin and merit, what is obtained is also like this. The adorned and extraordinary sacred site, is decorated by four heavenly sons; like the day-tree, the Buddha ascends to the Trāyastriṃśa Heaven (one of the six heavens of the desire realm). Because of the unfreedom of conditions, all merits are spoken of; the pure deeds of the Bodhisattvas, are as they originally performed them.'
Chapter Sixteen on the Kāliṅga Dragon
The Buddha told the monks: 'The light from the Bodhisattva's body illuminated the palace of the Kāliṅga Dragon King, the dragon king, receiving the Buddha's light, felt joy in body and mind, eliminating all defilements, universally obtaining peace, and his face became joyful.' At that time, the dragon king, seeing this light, immediately opened his eyes, and with his retinue, came forward and praised, saying: 'I have seen Krakucchanda Buddha before, it was a long time ago, and I have also seen Kanakamuni Buddha and Kāśyapa Buddha, who have all illuminated me with their light. Now I see the light of the Dharma Kings so immaculate, there must be a Buddha, with compassionate marks and the light of wisdom, born into the world, therefore illuminating my palace, this golden light is not a false glimmer, its light surpasses the sun and moon, flames and pearls cannot compare, the light of the heavenly emperor and Brahma naturally appears distant, and the light of the Asuras cannot compare to it.'
及；宮殿常冥今忽大明，覺了離垢身得安隱，心懷踴躍體無眾患，無熱清涼，無數億劫精進不疑。詣道樹下，善哉！共取華香衣服寶瓔珞琦珍，名香搗香箜篌樂器，當往供養，執有功勛。』
「龍后聞之，歡喜悅豫出觀四方，遙見菩薩如須彌山，威光莊嚴，百千億天而圍繞之，釋梵奉敬心中踴躍，見其涂路。時龍后喜詣度世所，投身作禮叉手前住。於是大悅，供養華香眾雜名香鼓樂，而嗟嘆曰：『功勛真正，見尊善哉，如月盛滿，化眾度世，睹前至聖所見瑞應，今見亦然等無差別。今必降魔逮得滅度，猶賈脫難，宿曾佈施如所愿得，逮致忍辱，所求精進，樂於禪思，然智慧燈，本所行愿今悉具足，必成最勝。猶如有樹華實茂盛，致佛滅度，如千泉源汲水無盡。』其心歡悅，普悉興云而雨遍至虛空：『今必成道，體紫金色光周遍佛土，一切惡趣悉致弘要。其三千國諸豪尊位，令三世醫必當詣佛，耀于天下猶安明山不可傾動，如明智人睹四大海尚可枯竭，詣樹王下無能蔽障不成佛道。』」
佛告比丘：「於是菩薩心自念言：『諸過去佛，為在何坐得成無上正真之道為正覺乎？』復更念言：『過去諸佛坐于草蓐成最正覺。』虛空之中無數百千天，睹菩薩心即時報言：『如大聖意，過去如是，皆坐草蓐成最正覺。』」
【現代漢語翻譯】 現代漢語譯本：『以及；宮殿常常昏暗，今天忽然大放光明，覺悟到自身已脫離污垢，獲得安穩，心中充滿喜悅，身體沒有各種疾病，沒有燥熱，清涼舒適，無數億劫精進不懈。將要前往菩提樹下，太好了！一起拿上鮮花、香料、衣服、寶瓔珞、珍奇寶物、名貴香料、搗香工具、箜篌等樂器，應當前去供養，以報答他的功勛。』 龍后聽了這些話，歡喜愉悅，向四方觀看，遠遠看見菩薩像須彌山一樣，威嚴光明，莊嚴無比，百千億天人圍繞著他，釋提桓因和梵天恭敬地侍奉著，心中充滿喜悅，看到他所走的路。當時龍后歡喜地來到救度世間的人那裡，投身跪拜，合掌站在前面。於是非常高興，供養鮮花、香料、各種名貴香料和鼓樂，並讚歎說：『功勛真是偉大，見到您真是太好了，像滿月一樣圓滿，教化眾生，救度世間，看到以前的至聖所顯現的瑞應，現在看到的也一樣，沒有差別。現在必定降伏魔障，獲得涅槃，就像商人脫離困境一樣，過去曾經佈施，所以如願以償，獲得忍辱，所追求的精進，樂於禪定，點燃智慧之燈，原本所發的誓願現在都已圓滿，必定成就最殊勝的果位。就像樹木開花結果茂盛一樣，達到佛陀的涅槃，像千泉涌流，汲取不盡。』她心中歡喜，普遍興起雲彩，降雨遍佈虛空：『現在必定成道，身體呈現紫金色，光芒遍照佛土，一切惡道眾生都得到救度。三千大千世界中所有尊貴的人，都將讓三世的良醫必定來到佛陀這裡，光耀天下，像安穩的山一樣不可動搖，像明智的人看到四大海尚且可以枯竭一樣，在菩提樹下，沒有人能夠阻礙他不成佛道。』 佛告訴比丘們：『這時菩薩心中自己想：『過去諸佛，是在什麼座位上成就無上正真之道，成為正覺的呢？』又想：『過去諸佛是坐在草墊上成就最正覺的。』虛空中無數百千天人，看到菩薩的心念，立刻回答說：『正如大聖所想，過去諸佛都是坐在草墊上成就最正覺的。』
【English Translation】 English version: 『And; the palace was always dark, but today it suddenly shines brightly, realizing that the body has been freed from defilement and has obtained peace, the heart is filled with joy, the body has no ailments, no heat, cool and comfortable, and has been diligently practicing for countless eons without doubt. He is about to go to the Bodhi tree, how wonderful! Let us together take flowers, incense, clothes, precious necklaces, rare treasures, precious fragrances, incense grinding tools, and musical instruments such as the konghou, and go to make offerings, to repay his merits.』 The Dragon Queen, upon hearing these words, was joyful and looked in all directions, and from afar saw the Bodhisattva like Mount Sumeru, with majestic light, solemn and dignified, surrounded by hundreds of billions of devas, with Śakra and Brahmā respectfully attending, her heart filled with joy, seeing the path he had taken. At that time, the Dragon Queen joyfully went to the one who saves the world, prostrated herself, and stood in front with her palms together. Then she was very happy, offering flowers, incense, various precious fragrances, and drums, and exclaimed: 『Your merits are truly great, it is wonderful to see you, like the full moon, you transform beings and save the world, seeing the auspicious signs that the previous sages manifested, and what we see now is the same, without any difference. Now you will surely subdue the demons and attain Nirvana, just like a merchant escaping from difficulties, having given alms in the past, you have obtained what you wished for, attained patience, the diligence you sought, delight in meditation, lit the lamp of wisdom, and the vows you originally made are now all fulfilled, you will surely achieve the most supreme attainment. Just like a tree with abundant flowers and fruits, reaching the Nirvana of the Buddha, like a thousand springs flowing endlessly.』 Her heart was joyful, and she universally caused clouds to rise and rain to fall throughout the sky: 『Now you will surely attain enlightenment, your body will be purple-gold, your light will illuminate the Buddha lands, and all beings in the evil realms will be saved. All the noble and honored ones in the three thousand great chiliocosms will cause the physicians of the three worlds to surely come to the Buddha, shining upon the world like a stable mountain that cannot be shaken, just as a wise person sees that the four great oceans can still dry up, under the Bodhi tree, no one can hinder him from attaining Buddhahood.』 The Buddha told the Bhikkhus: 『At that time, the Bodhisattva thought to himself: 『On what seat did the Buddhas of the past attain the unsurpassed, true, and right path, and become fully enlightened?』 And he thought again: 『The Buddhas of the past attained the most perfect enlightenment while sitting on a grass mat.』 In the sky, countless hundreds of thousands of devas, seeing the Bodhisattva's thoughts, immediately replied: 『Just as the Great Sage thinks, the Buddhas of the past all attained the most perfect enlightenment while sitting on a grass mat.』
佛語比丘：「於時菩薩見路右邊，有一人名曰吉祥，刈生青草柔軟滑澤，整齊不亂好若天衣。時菩薩見，即便越道詣吉祥所，以慈和心與共談語，而謂之言：『敷演善教而勸助之，言辭溫雅無有粗獷，其心安和而無惡意，除淫怒癡演哀鸞音，釋梵八聲甚深難及，如師子吼猶若雷震。十方佛國眾生蒙化，皆得安隱。有所講說，百千法音無能制止，以一法音普入諸聲，皆相安和至於解脫。普悅眾會，一切諸佛所說應時與慈仁語。吾欲得草，吉祥與我！今日欲得，當伏邪力成無上覺。無數劫來所施調意，棄捨諸想奉行禁戒，今應獲之。忍辱精進智慧功力，聲名智力禪定神通，脫門道力今當獲之。』於是吉祥，聞導師說清和之辭，歡喜踴躍，身和意悅奉柔軟草，興大功祚度于無極：『吾成甘露，吉祥施座當得佛道。用施草故，吾無數億劫修勤苦行，奉若干業，智慧功德善權方便，心意堅強然後得佛，必成正覺如我今也。若至道場當教餘人，果得所愿，知吾得佛分別甘露，當來聽法逮最賢聖。』適施草座地則大動。天在虛空皆共叉手合掌嘆曰：『今日降魔及官屬力，乃逮甘露無上正真。』」
佛語比丘：「往詣樹時，諸天化作八萬佛樹師子之座，心自念言：『當令菩薩坐此嚴凈成最正覺。』又諸佛樹華果茂盛，或淳香樹高四十
【現代漢語翻譯】 現代漢語譯本：佛陀對比丘說：『那時，菩薩看見路右邊，有一個人名叫吉祥，正在收割柔軟光滑的青草，整齊不亂，好似天衣一般。菩薩看見后，就越過道路來到吉祥那裡，以慈悲和藹的心與他交談，並對他說：』請你宣講善法並勸勉幫助他人，言辭溫和優雅，沒有粗暴之處，內心安寧平和，沒有惡意，去除淫慾、憤怒和愚癡，發出哀婉動聽的聲音，如同釋梵八音般深奧難測，又如獅子吼般震耳欲聾。十方佛國的眾生都受到教化，得到安穩。所講說的法，百千種法音都無法阻止，以一種法音普遍融入各種聲音，都相互和諧直至解脫。使大眾喜悅，一切諸佛所說的都應時應機，並帶有慈悲仁愛之語。我想要得到你的草，吉祥，請你給我！今天我想要得到它，用來降伏邪惡勢力，成就無上正覺。無數劫以來所施的調伏之意，捨棄各種妄想，奉行戒律，今天應該得到回報。忍辱、精進、智慧的功力，聲名、智力、禪定、神通，解脫之道的力量，今天都將獲得。』於是吉祥，聽到導師說出清和之語，歡喜雀躍，身心愉悅地奉上柔軟的草，興起大功德，度過無邊無際：『我成就甘露，吉祥施予的座位將使我得成佛道。因為施草的緣故，我無數億劫修習勤苦之行，奉行各種業，擁有智慧功德、善巧方便，心意堅強，然後才能成佛，必定成就正覺，就像我今天一樣。如果到達道場，我將教導其他人，使他們果真得到所愿，知道我已成佛，分別甘露，將來聽聞佛法，達到最賢聖的境界。』剛施草座，大地就震動起來。天人在虛空中都叉手合掌讚歎說：『今天降伏魔力及其眷屬的力量，才得到甘露無上正真。』 佛陀對比丘說：『前往樹下時，諸天化作八萬佛樹獅子之座，心中想著：』應當讓菩薩坐在這莊嚴清凈的座位上成就最正覺。』又諸佛樹花果茂盛，有的純香樹高四十...
【English Translation】 English version: The Buddha said to the monks: 'At that time, the Bodhisattva saw on the right side of the road a person named Auspicious, who was cutting fresh, soft, and smooth grass, neatly arranged and not messy, like heavenly garments. When the Bodhisattva saw this, he crossed the road and went to Auspicious, speaking to him with a compassionate and gentle heart, saying: 'Please expound the good teachings and encourage others to help, with words that are gentle and elegant, without any roughness, with a peaceful and calm heart, without malice, eliminating lust, anger, and ignorance, uttering mournful and beautiful sounds, as profound and unfathomable as the eight sounds of Brahma, and as thunderous as a lion's roar. The sentient beings of the ten directions of Buddha lands are all transformed and attain peace. The Dharma that is spoken, a hundred thousand Dharma sounds cannot be stopped, with one Dharma sound universally entering all sounds, all harmonizing with each other until liberation. It pleases the assembly, and all the Buddhas speak in a timely manner with compassionate and benevolent words. I wish to obtain your grass, Auspicious, please give it to me! Today I wish to obtain it, to subdue evil forces and achieve unsurpassed enlightenment. The intention of taming the mind that has been practiced for countless eons, abandoning all delusions, and observing the precepts, should be rewarded today. The power of patience, diligence, and wisdom, the fame, intelligence, meditation, and supernatural powers, the power of the path of liberation, will all be obtained today.' Then Auspicious, hearing the pure and harmonious words of the guide, rejoiced and happily offered the soft grass, generating great merit, crossing the boundless: 'I will achieve the nectar, and the seat offered by Auspicious will enable me to attain Buddhahood. Because of offering the grass, I have practiced diligently for countless eons, observing various karmas, possessing wisdom, merit, skillful means, and a firm mind, and then I will become a Buddha, surely achieving perfect enlightenment, just as I am today. If I reach the Bodhi tree, I will teach others, so that they may truly obtain their wishes, know that I have become a Buddha, distinguish the nectar, and come to hear the Dharma, attaining the most virtuous state.' As soon as the grass seat was offered, the earth shook greatly. The heavenly beings in the sky all folded their hands and praised, saying: 'Today, the power to subdue the demonic forces and their retinue has been attained, and the unsurpassed and true nectar has been obtained.' The Buddha said to the monks: 'When going to the tree, the devas transformed into eighty thousand Buddha tree lion seats, thinking: 'We should let the Bodhisattva sit on this solemn and pure seat to achieve the most perfect enlightenment.' Also, the Buddha trees were flourishing with flowers and fruits, some pure fragrant trees were forty...
里，或有佛樹七寶珓成高八千里，或四千里，或高百千由旬，一切佛樹具足八萬；若干天衣而布其上，或布蓮華若干種品，以為床座。菩薩座上，有三昧名曰凈耀定意正受，適以是定三昧正受，一切佛樹皆菩薩坐，相好嚴身；一一天子，念知菩薩坐我座上不在餘座。凈耀定意威神之故，地獄、餓鬼、畜生皆得休息，諸天人民、五道所生眾生之類，皆自目睹菩薩大士坐我佛樹下，不見在余也。其下劣眾大薄福者，見於菩薩身坐草蓐，詣菩薩所右繞七匝。
「爾時菩薩則坐自然師子之座，力勢堅固猛過龍象，豪尊自在無能及者。名稱普聞，佈施、持戒、忍辱、精進、一心、智慧，福祚妙達，能降魔怨故，現坐于草蓐。其身直坐心意正定。有德之人，時見菩薩坐師子床，如月盛滿照於十方。菩薩自誓：『使吾身壞肌骨枯腐其身碎盡，不成佛道終不起也。從無央數億垓載劫，勤為苦行今乃得之，終不回還。』」
佛語比丘：「爾時菩薩坐佛樹下，有大光明號班宣道場，放斯光明普照十方無限佛界，遍虛空際照諸佛土。爾時東方離垢世界，無垢光如來佛國，有一菩薩名耀嚴光，光往勸照，與無央數菩薩眷屬往詣道場，適詣佛樹。南西北方四隅上下十方佛國，盡虛空界所有佛土，皆見菩薩坐一道場樹下，咸悉睹焉如近相見。五
【現代漢語翻譯】 現代漢語譯本： 那裡，有的佛樹由七寶交錯構成，高八千里，有的四千里，有的高百千由旬（由旬：古印度長度單位，約合11-16公里），所有的佛樹共有八萬棵；上面鋪滿了各種天衣，或者鋪著各種蓮花，作為菩薩的床座。菩薩的座位上，有一種三昧（三昧：佛教術語，指專注的禪定狀態）名為凈耀定意正受，當菩薩進入這種三昧正受時，所有的佛樹都變成菩薩的座位，菩薩的相貌莊嚴。每一位天人都認為菩薩坐在自己的座位上，而不是在其他座位上。由於凈耀定意的威神之力，地獄、餓鬼、畜生道的眾生都得到休息，諸天、人民、五道（五道：指地獄、餓鬼、畜生、人、天）所生的眾生，都能親眼看到菩薩大士坐在自己的佛樹下，而不是在其他地方。那些下劣、福薄的眾生，看到菩薩坐在草墊上，他們會走到菩薩那裡，右繞七圈。 「那時，菩薩就坐在自然的獅子座上，力量堅固，勇猛勝過龍象，尊貴自在，無人能及。他的名聲廣為流傳，佈施、持戒、忍辱、精進、一心、智慧，福德圓滿，能夠降伏魔怨，所以顯現坐在草墊上。他的身體端正坐著，心意安定。有德行的人，有時會看到菩薩坐在獅子床上，像滿月一樣照耀十方。菩薩自己發誓：『即使我的身體壞掉，肌肉骨骼枯朽，身體碎裂，如果不能成就佛道，我終將不起身。從無數億劫以來，勤奮苦修，今天才得到這樣的成就，我終不退轉。』」 佛告訴比丘們：『那時，菩薩坐在佛樹下，有大光明，名為班宣道場，放出這種光明普照十方無量佛界，遍佈虛空，照耀諸佛國土。那時，東方離垢世界，無垢光如來佛國，有一位菩薩名叫耀嚴光，受到光明的勸導，帶領無數菩薩眷屬前往道場，到達佛樹下。南方、西方、北方、四隅、上方、下方十方佛國，所有虛空界的佛土，都看到菩薩坐在同一棵道場樹下，都像近在眼前一樣看到。』
【English Translation】 English version: There, some Buddha trees are made of seven treasures, reaching a height of eight thousand miles, some four thousand miles, and some a hundred thousand yojanas (yojana: an ancient Indian unit of distance, approximately 11-16 kilometers). All the Buddha trees total eighty thousand; they are covered with various celestial garments, or with various kinds of lotuses, serving as seats for Bodhisattvas. On the Bodhisattva's seat, there is a samadhi (samadhi: a Buddhist term referring to a state of meditative concentration) called 'Pure Illumination of Intent and Right Reception.' When the Bodhisattva enters this samadhi, all the Buddha trees become the Bodhisattva's seats, and the Bodhisattva's appearance is majestic. Each celestial being thinks that the Bodhisattva is sitting on their seat, not on any other. Due to the power of the Pure Illumination of Intent, beings in hell, hungry ghosts, and animals all find rest. Devas, humans, and beings born in the five realms (five realms: hell, hungry ghosts, animals, humans, and devas) can all see the Bodhisattva sitting under their own Buddha tree, not elsewhere. Those who are inferior and have little merit see the Bodhisattva sitting on a grass mat, and they approach the Bodhisattva, circumambulating him seven times to the right. At that time, the Bodhisattva sits on a natural lion's seat, his strength firm and fierce, surpassing dragons and elephants, noble and free, unmatched by anyone. His name is widely known, and through his generosity, adherence to precepts, patience, diligence, focus, and wisdom, his blessings are perfect. He is able to subdue demonic forces, and therefore appears to be sitting on a grass mat. His body sits upright, and his mind is at peace. Those with virtue sometimes see the Bodhisattva sitting on a lion's bed, shining like a full moon in all directions. The Bodhisattva vows: 'Even if my body breaks, my muscles and bones wither, and my body is shattered, I will not rise until I achieve Buddhahood. From countless eons, I have diligently practiced austerities, and today I have attained this achievement. I will never turn back.' The Buddha told the monks: 'At that time, the Bodhisattva sat under the Buddha tree, and a great light, called 'Ban Xuan Dao Chang,' was emitted, illuminating the infinite Buddha realms in all directions, pervading the void, and shining upon all Buddha lands. At that time, in the eastern world of 'Free from Defilement,' in the Buddha land of 'Immaculate Light Tathagata,' there was a Bodhisattva named 'Radiant Splendor,' who, guided by the light, led countless Bodhisattva followers to the Bodhi site, arriving at the Buddha tree. In the southern, western, northern, four cardinal, upper, and lower ten directions, in all the Buddha lands throughout the void, they all saw the Bodhisattva sitting under the same Bodhi tree, as if they were seeing him up close.'
道眾生展轉相視，皆見菩薩如觀手指。云何大聖微妙如是？彼諸菩薩見其面像，說是偈曰：
「『無塵勞瑕疵， 拔除眾垢濁； 身光照十方， 超越諸威曜。 其福慧定意， 積累無數劫； 彼最勝能仁， 普遍一切方。』
「於時南方寶焰如來佛國，最凈世界，菩薩名現寶積蓋，光往勸照，與無央數諸菩薩俱眷屬圍繞，往詣佛樹供養菩薩；執一寶蓋皆覆道場，釋梵四王展轉相謂：『獲嚴凈蓋為供養誰？』時寶蓋中出是偈言：
「『百千那術載， 以施無等倫； 常懷弘慈心， 此有殊特相。 鉤璅演光明， 今至佛道場； 力勢難可及， 故來供養此。』
「於時西方思夷像佛土，華嚴神通如來世界，菩薩名無著光明，其光勸照，與無央數諸菩薩俱往詣道場，寶交露帳；十方天、龍、鬼神、健沓和，展轉相謂：『此嚴凈光為從何來？』寶交露帳，說此偈曰：
「『寶車及寶衣， 高上至三界； 寶稱樂寶眼， 被鎧而精進。 今當得佛道， 眾菩薩皆至； 致此寶交露， 供養彼最勝。』
「於時北方日轉世界，蔽日月光如來佛土，菩薩名凈王，光往勸照，與無央數，諸菩薩俱往詣道場；十方世界所有德凈，皆現高座，時菩薩眾皆說此言：『誰今致此若茲嚴凈？』其普嚴凈
【現代漢語翻譯】 現代漢語譯本 道場中的眾生互相看著，都覺得菩薩就像在看自己的手指一樣清晰可見。他們驚歎道：『為何大聖如此微妙？』那些菩薩看到菩薩的面容，便說了這樣的偈語： 『沒有塵世的煩惱和瑕疵，能夠拔除一切污垢和濁氣； 他的身光照耀十方世界，超越了一切威嚴和光芒。 他的福德、智慧和禪定，是經過無數劫積累而成的； 這位最殊勝的能仁（指佛陀），他的光輝普照一切地方。』 這時，南方寶焰如來（Ratnaśikhin）佛國，一個最清凈的世界，有一位菩薩名叫現寶積蓋（Ratnakūṭa-pratichanna），他的光芒勸請照耀，與無數菩薩眷屬一同前往佛樹下，供養菩薩；他們拿著一個寶蓋，覆蓋了整個道場。釋提桓因（Śakra）、梵天（Brahmā）和四大天王互相說道：『這如此莊嚴清凈的寶蓋是為供養誰的呢？』這時，寶蓋中傳出這樣的偈語： 『用百千那由他（nayuta，數量單位）的珍寶進行佈施，也無法與之相比； 他常懷著弘大的慈悲之心，所以才會有如此殊勝的相貌。 這寶蓋的鉤鎖閃耀著光明，現在來到佛陀的道場； 他的力量和威勢難以企及，所以我們前來供養他。』 這時，西方思夷像佛土，華嚴神通如來（Vyuha-raja）的世界，有一位菩薩名叫無著光明（Asakta-prabha），他的光芒勸請照耀，與無數菩薩一同前往道場，帶來了寶交露帳。十方天、龍、鬼神、健沓和（Gandharva）互相說道：『這如此莊嚴清凈的光芒是從哪裡來的呢？』寶交露帳中傳出這樣的偈語： 『寶車和寶衣，都是三界中最尊貴的； 寶稱、樂寶和寶眼，他身披鎧甲，精進修行。 他現在即將成就佛道，眾菩薩都前來祝賀； 所以我們獻上這寶交露帳，供養這位最殊勝的覺者。』 這時，北方日轉世界，蔽日月光如來（Surya-prabha）的佛土，有一位菩薩名叫凈王（Śuddha-rāja），他的光芒勸請照耀，與無數菩薩一同前往道場；十方世界所有莊嚴清凈的寶物，都顯現為高座。這時，菩薩們都說道：『是誰帶來了如此莊嚴清凈的景象？』那普遍莊嚴清凈的寶物
【English Translation】 English version The beings in the Bodhimanda looked at each other, and they all saw the Bodhisattva as clearly as if they were looking at their own fingers. They wondered, 'How is it that the Great Sage is so subtle?' Those Bodhisattvas, seeing the Bodhisattva's face, spoke these verses: 'Free from the defilements of dust and toil, he removes all impurities and turbidity; His body's light illuminates the ten directions, surpassing all majesty and radiance. His merit, wisdom, and meditative concentration have been accumulated over countless kalpas; That most excellent Sage (referring to the Buddha), his light pervades all places.' At that time, in the southern Buddha-land of Ratnaśikhin (Jewel Flame) Tathagata, a most pure world, a Bodhisattva named Ratnakūṭa-pratichanna (Jewel Mound Cover), whose light urged and illuminated, together with countless Bodhisattva retinues, went to the Bodhi tree to make offerings to the Bodhisattva; they held a jeweled canopy, covering the entire Bodhimanda. Śakra, Brahmā, and the Four Heavenly Kings said to each other, 'For whom is this so magnificent and pure canopy offered?' At that time, from within the jeweled canopy, these verses were spoken: 'Even with the giving of hundreds of thousands of nayutas (a unit of number) of treasures, it cannot compare; He always cherishes a vast compassionate heart, and therefore has such extraordinary features. The hooks and locks of this canopy shine with light, now arriving at the Buddha's Bodhimanda; His power and might are beyond reach, so we come to make offerings to him.' At that time, in the western Buddha-land of Vyuha-raja (Array King) Tathagata, in the world of the Image of Thought, a Bodhisattva named Asakta-prabha (Unattached Light), whose light urged and illuminated, together with countless Bodhisattvas, went to the Bodhimanda, bringing a jeweled net canopy. The gods, dragons, ghosts, and Gandharvas of the ten directions said to each other, 'Where does this so magnificent and pure light come from?' From the jeweled net canopy, these verses were spoken: 'Jeweled chariots and jeweled robes, all are the most honored in the three realms; Jeweled scales, jeweled pleasures, and jeweled eyes, he wears armor and practices diligently. He is now about to attain Buddhahood, and all Bodhisattvas have come to congratulate him; Therefore, we offer this jeweled net canopy, to make offerings to this most excellent Awakened One.' At that time, in the northern world of Surya-prabha (Sun Light) Tathagata, in the world of the Turning Sun, a Bodhisattva named Śuddha-rāja (Pure King), whose light urged and illuminated, together with countless Bodhisattvas, went to the Bodhimanda; all the virtuous and pure treasures of the ten directions manifested as high seats. At that time, the Bodhisattvas all said, 'Who has brought about such a magnificent and pure scene?' That universally magnificent and pure treasure
，演是偈言：
「『其身清凈者， 無數功德慧； 所行口清凈， 彼宣斯法目。 斯心常清凈， 久發慈悲心； 今至樹王下， 供養釋尊人。』
「於時東南方德王世界，德明王如來佛土，菩薩名德音光明，其光勸照，與無央數諸菩薩俱，往詣道場供養菩薩；持交露臺中有高座。其交露臺，演此偈言：
「『其功勛德普， 須倫鬼休勒； 彼德王福稱， 以奉上道場。』
「於時西南方樂成世界，寶林如來佛土，菩薩名寶光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；致無量寶交露之臺，中有高座。其交露臺，演此偈言：
「『彼善意恭敬， 施無數珍寶； 講堂及軒窗， 捨身及車乘。 嚴交露華蓋， 微妙好園觀； 惠頭及手足， 由是坐道場。』
「於時西北方雨氏世界，雨香王如來佛土，菩薩名積雷雨音光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；致眾香交露臺，中有高座，雨眾名香散高座上。其雨香音，演此偈言：
「『雨法遍三界， 具解脫光明； 雨離欲甘露， 至滅度無為。 消一切眾塵， 悉斷結縛毒； 禪思神足力， 造三品華香。』
「於時東北方樂帛交露世界，寶蓋起光如來佛土，菩薩名嚴帛帳光明，其光勸照，
【現代漢語翻譯】 現代漢語譯本 於是，他們用偈語說道： 『自身清凈的人，擁有無數的功德和智慧； 所說的話語清凈，他們宣講這佛法的要義。 他們的心常保清凈，長久以來發起了慈悲之心； 如今來到菩提樹下，供養釋迦牟尼佛的人。』 這時，從東南方的德王世界，德明王如來（佛名）的佛土，一位菩薩名為德音光明，他的光芒照耀四方，與無數的菩薩一同，前往道場供養菩薩；他們帶來一個交露臺，臺上有高座。這個交露臺，宣說了這樣的偈語： 『他們的功勛和德行普遍，須倫鬼（一種神）也為之讚歎； 他們擁有德王（佛名）的福德和美名，以此奉獻給道場。』 這時，從西南方的樂成世界，寶林如來（佛名）的佛土，一位菩薩名為寶光明，他的光芒照耀四方，與無數的菩薩一同，來到道場供養菩薩；他們帶來了無量珍寶裝飾的交露臺，臺上有高座。這個交露臺，宣說了這樣的偈語： 『他們以善意和恭敬心，佈施了無數的珍寶； 講堂和軒窗，捨棄了自身和車乘。 裝飾華麗的交露華蓋，精妙美好的園林景觀； 佈施頭顱和手足，因此得以坐于道場。』 這時，從西北方的雨氏世界，雨香王如來（佛名）的佛土，一位菩薩名為積雷雨音光明，他的光芒照耀四方，與無數的菩薩一同，來到道場供養菩薩；他們帶來了眾香裝飾的交露臺，臺上有高座，並降下各種名香散在高座之上。這雨香之音，宣說了這樣的偈語： 『佛法如雨遍灑三界，具足解脫和智慧； 降下遠離慾望的甘露，到達寂滅無為的境界。 消除一切眾生的塵垢，徹底斷除煩惱的束縛和毒害； 通過禪定、神通和神足之力，創造出上、中、下三品的香花。』 這時，從東北方的樂帛交露世界，寶蓋起光如來（佛名）的佛土，一位菩薩名為嚴帛帳光明，他的光芒照耀四方，
【English Translation】 English version Then, they spoke in verses: 'Those whose bodies are pure, possess countless merits and wisdom; Their speech is pure, they proclaim the essence of this Dharma. Their minds are always pure, they have long cultivated compassion; Now they come to the Bodhi tree, to make offerings to the one who is revered by Shakyamuni.' At that time, from the southeast, from the world of Virtue King, the Buddha land of Tathagata Virtue Bright King (Buddha's name), a Bodhisattva named Virtue Sound Light, whose light shone everywhere, together with countless Bodhisattvas, went to the Bodhimanda to make offerings to the Bodhisattva; they brought a platform of intermingled dew, with a high seat on it. This platform of intermingled dew, spoke these verses: 'Their merits and virtues are universal, even the Suras (a type of deity) praise them; They possess the blessings and good name of Virtue King (Buddha's name), and offer this to the Bodhimanda.' At that time, from the southwest, from the world of Joyful Accomplishment, the Buddha land of Tathagata Jewel Forest (Buddha's name), a Bodhisattva named Jewel Light, whose light shone everywhere, together with countless Bodhisattvas, came to the Bodhimanda to make offerings to the Bodhisattva; they brought a platform of intermingled dew adorned with immeasurable jewels, with a high seat on it. This platform of intermingled dew, spoke these verses: 'With good intentions and respect, they have given countless treasures; Lecture halls and windows, they have given up their bodies and vehicles. Ornate canopies of intermingled dew, exquisite and beautiful gardens; They have given their heads and limbs, and thus they sit in the Bodhimanda.' At that time, from the northwest, from the world of Rain Clan, the Buddha land of Tathagata Rain Fragrance King (Buddha's name), a Bodhisattva named Accumulated Thunder Rain Sound Light, whose light shone everywhere, together with countless Bodhisattvas, came to the Bodhimanda to make offerings to the Bodhisattva; they brought a platform of intermingled dew adorned with various fragrances, with a high seat on it, and rained down various famous fragrances upon the high seat. This sound of rain fragrance, spoke these verses: 'The Dharma rains down throughout the three realms, possessing liberation and wisdom; It rains down the nectar of detachment, reaching the state of extinction and non-action. It eliminates all the defilements of beings, completely cutting off the bonds of affliction and poison; Through meditation, supernatural powers, and the power of spiritual feet, they create the superior, middle, and inferior grades of fragrant flowers.' At that time, from the northeast, from the world of Joyful Silk Intermingled Dew, the Buddha land of Tathagata Jewel Canopy Rising Light (Buddha's name), a Bodhisattva named Adorned Silk Canopy Light, whose light shone everywhere,
與無央數諸菩薩俱，來詣道場供養菩薩；其交露帳以寶為地，化作菩薩相好嚴凈，是諸菩薩各各執持天華香，卑身低頭說此偈言：
「『瞻大眾恭敬， 嗟嘆億載佛； 所說如梵天， 稽首詣道場。』
「於是下方普明世界，普現如來佛土，菩薩名寶藏光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；焰光高座紫金蓮華自然現矣，彼蓮華上化有天像，則以右手執寶瓔珞垂繒幡彩，卑身低頭說此偈言：
「『其身恒恭敬， 常禮佛弟子； 禮佛舍自大， 吾禮德功勛。』
「於是上方虛空世界，無限眼王如來佛土，菩薩名虛空藏光明，其光勸照，與無央數諸菩薩俱，來詣道場供養菩薩；十方佛土如虛空界，合集諸華名香搗香，衣服華蓋幢幡，金銀眾寶，像馬車乘，樹葉花實，男女大小，揵沓和、真陀羅、天、龍、鬼神、釋梵四王時放大雨，使諸眾生想歡喜悅，其有恐懼令無畏難。於是頌曰：
「『好談如菩薩， 奉愍傷得道； 莊嚴凈應度， 德逾大威神。 或上雨虛空， 垂百千寶瓔； 或上香寶鬘， 現垂軒華香。 或地師子吼， 演空無相愿； 或空揚大聲， 古未見此華。 或在空上界， 現己千億寶； 遍空故吉祥， 嘆菩薩福祐。 應時放光明， 覆蔽魔宮
【現代漢語翻譯】 現代漢語譯本 與無數的菩薩們一起，來到道場供養菩薩；他們交錯的露帳以寶物為地，化現出菩薩莊嚴美好的形象，這些菩薩各自拿著天上的鮮花和香，謙卑地低頭說出這首偈語： 『瞻仰大眾的恭敬，讚歎億載的佛陀；所說的如同梵天一般，稽首禮拜來到道場。』 這時，下方普明世界，普遍顯現如來佛土，菩薩名為寶藏光明（意為擁有寶藏般光明的菩薩），他的光芒勸導照耀，與無數的菩薩們一起，來到道場供養菩薩；火焰般光芒的高座紫金蓮花自然顯現，那蓮花上化現出天人的形象，他們用右手拿著寶瓔珞，垂掛著絲帶和彩幡，謙卑地低頭說出這首偈語： 『他們的身體恒常恭敬，常常禮拜佛的弟子；禮拜佛能捨棄自大，我禮拜的是德行和功勛。』 這時，上方虛空世界，無限眼王如來佛土，菩薩名為虛空藏光明（意為擁有虛空般智慧光明的菩薩），他的光芒勸導照耀，與無數的菩薩們一起，來到道場供養菩薩；十方佛土如同虛空界，彙集各種鮮花、名香、搗香，衣服、華蓋、幢幡，金銀等各種寶物，像、馬、車乘，樹葉、花朵、果實，男女老少，揵沓和（意為香神）、真陀羅（意為樂神）、天、龍、鬼神、釋梵四王（意為帝釋天、梵天等四位天王）這時降下大雨，使所有眾生心生歡喜，那些恐懼的眾生不再畏懼困難。於是唱頌道： 『善於談論如同菩薩，奉行慈悲憐憫而得道；莊嚴清凈應被度化，德行超越大威神力。 或者在虛空中降下雨，垂掛著成百上千的寶瓔珞；或者獻上香寶花鬘，顯現出垂掛的軒華香。 或者在地上發出獅子吼，宣說空無相的願望；或者在空中發出巨大的聲音，這是過去從未見過的景象。 或者在虛空上界，顯現出自己千億的寶物；遍佈虛空，因此吉祥，讚歎菩薩的福德庇佑。 應時放出光明，覆蓋魔宮。』
【English Translation】 English version Together with countless Bodhisattvas, they came to the Bodhimanda (place of enlightenment) to make offerings to the Bodhisattva; their interwoven canopies had treasures as their ground, transforming into the dignified and beautiful forms of Bodhisattvas. Each of these Bodhisattvas held heavenly flowers and incense, humbly bowing their heads and reciting this verse: 'Beholding the reverence of the assembly, they praise the Buddha of countless eons; what is spoken is like Brahma, they bow their heads and come to the Bodhimanda.' At this time, in the Puming (Universal Brightness) world below, the Buddha-land of Tathagata (Thus Come One) universally appeared. A Bodhisattva named Baozang Guangming (Treasure Store Light, meaning a Bodhisattva with light like a treasure store), whose light encouraged and illuminated, came with countless Bodhisattvas to the Bodhimanda to make offerings to the Bodhisattva. A high seat of flame-like light, a purple-gold lotus flower, naturally appeared. On that lotus flower, heavenly beings manifested, holding jeweled necklaces in their right hands, with hanging ribbons and colorful banners, humbly bowing their heads and reciting this verse: 'Their bodies are always respectful, they constantly bow to the Buddha's disciples; bowing to the Buddha relinquishes self-importance, I bow to virtue and merit.' At this time, in the upper void world, the Buddha-land of Infinite Eye King Tathagata, a Bodhisattva named Xukongzang Guangming (Void Store Light, meaning a Bodhisattva with wisdom light like the void), whose light encouraged and illuminated, came with countless Bodhisattvas to the Bodhimanda to make offerings to the Bodhisattva. The Buddha-lands of the ten directions were like the void, gathering various flowers, famous incense, pounded incense, clothing, canopies, banners, gold, silver, and various treasures, elephants, horses, carriages, tree leaves, flowers, fruits, men, women, old and young, Gandharvas (celestial musicians), Kinnaras (celestial musicians), Devas (gods), Nagas (dragons), ghosts, spirits, and the four kings of Sakra and Brahma (Indra, Brahma, and other four heavenly kings) then sent down heavy rain, causing all beings to feel joy, and those who were fearful no longer feared difficulties. Then they sang in verse: 'Skilled in discourse like a Bodhisattva, practicing compassion and pity, they attain the Way; dignified and pure, they should be liberated, their virtue surpasses great divine power. Or rain falls in the void, hanging hundreds and thousands of jeweled necklaces; or fragrant jeweled garlands are offered, revealing hanging fragrant flowers. Or lion's roars are made on the ground, proclaiming the vow of emptiness and non-form; or great sounds are made in the air, this is a sight never seen before. Or in the upper realms of the void, they reveal their own billions of treasures; pervading the void, therefore auspicious, praising the Bodhisattva's blessings and protection. In due time, light is emitted, covering the demon palace.'
殿； 或現寶幢英， 最福詣佛樹。 明珠停虛空， 光曜月善月； 或心化須曼， 雨道場佛樹。 或頭面稽首， 天子念造敬； 或可如須彌， 虛空手散華。 或至四方澤， 燒諸好名香； 手執持寶杖， 遙睹見菩薩。 或現寂梵像， 澹泊寂然住； 毛出柔軟香， 等慈悲喜護。 或如天帝釋， 億載天圍繞； 往詣佛道場， 叉手散明珠。 或至四方域， 揵沓鬼真陀； 雨光果須曼， 此諸神嘆勇。 或受持華香， 樹葉華香散； 佛子現半身， 卑已散華香。 或受分陀利， 青蓮若干華； 住相三十二， 嘆尊無所著。 身大如須彌， 在虛空自投； 幢幡及華香， 見三千佛國。 目睹天地燒， 悉見諸合散； 念入法門行， 聞天不與欲。 或暢真陀音， 顏色妙具足； 莊嚴如玉女， 觀天人無厭。 身如剛無壞， 心行棄自大； 或來口說義， 浴身光去垢。 或寶場寶掌， 辦百千幢蓋； 雨寶華名香， 眾生苦立安。 出地大寶藏， 毛說億載經； 辯才令意覺， 解眾生迷惑。 持無畏如山， 化亂第一安； 十方億載國， 今日覺甘露。』」
佛告比丘：「菩薩嚴凈如是比像，國土自然，去來今佛諸佛國土，
【現代漢語翻譯】 現代漢語譯本 有的菩薩顯現寶幢（一種裝飾華麗的旗幟）的英姿，來到最吉祥的佛陀菩提樹下。 明珠懸停在虛空中，光芒閃耀，如同皎潔的月亮。 有的菩薩心中化現出須曼花（一種香花），如雨般灑落佛陀的道場和菩提樹。 有的菩薩頭面觸地，向佛陀行禮，天子們也心懷敬意地效仿。 有的菩薩身形高大如須彌山（佛教中的聖山），在虛空中揮手散播鮮花。 有的菩薩來到四方水澤，焚燒各種名貴的香料。 手持寶杖，遙望並瞻仰菩薩。 有的菩薩顯現寂靜的梵天形象，淡泊寧靜地安住。 身上毛孔散發出柔軟的香氣，以慈悲喜捨之心守護眾生。 有的菩薩如同天帝釋（佛教中的天神），被億萬天人圍繞。 前往佛陀的道場，合掌散播明珠。 有的菩薩來到四方國土，揵沓（一種香料）鬼和真陀（一種神）也隨之而來。 降下光果和須曼花，這些神靈都讚歎菩薩的勇猛。 有的菩薩手持鮮花和香料，將樹葉和花香散播開來。 佛子們顯現半身，謙卑地散播鮮花和香料。 有的菩薩手持分陀利花（白蓮花）和各種青蓮花。 以三十二相莊嚴自身，讚歎佛陀的無所執著。 有的菩薩身形高大如須彌山，在虛空中縱身跳躍。 揮舞著幢幡和散播鮮花香料，能看到三千佛國。 親眼目睹天地燃燒，看到一切聚合和離散。 心中思念進入佛法的修行，聽到天界不與慾望為伍。 有的菩薩發出真實的聲音，容顏美妙莊嚴。 如同玉女般美麗，讓天人觀看不厭。 身體堅固如金剛，內心摒棄傲慢自大。 有的菩薩前來口說佛法真義，沐浴在佛光中洗凈塵垢。 有的菩薩手持寶場和寶掌，準備成百上千的幢蓋。 降下寶花和名香，使受苦的眾生得到安樂。 從地下涌出巨大的寶藏，身上的毛孔能說出億萬部經典。 以辯才使眾生覺悟，解除眾生的迷惑。 以無畏之心如山般堅定，化解混亂，帶來第一安穩。 十方億萬國土，今日都覺悟到甘露的滋味。 佛陀告訴比丘：『菩薩的莊嚴清凈就像這樣，國土自然而然地呈現出這種景象。過去、現在、未來諸佛的國土，
【English Translation】 English version Some Bodhisattvas manifest the splendor of jeweled banners, reaching the most auspicious Bodhi tree of the Buddha. Pearls hang in the void, their light shining like the bright moon. Some Bodhisattvas transform Sumana flowers (a fragrant flower) in their hearts, raining them down upon the Buddha's sacred site and Bodhi tree. Some Bodhisattvas prostrate themselves with their heads touching the ground, and the heavenly princes follow suit with reverence. Some Bodhisattvas are as tall as Mount Sumeru (a sacred mountain in Buddhism), scattering flowers in the void with their hands. Some Bodhisattvas come to the four directions of the waters, burning various precious incenses. Holding jeweled staffs, they gaze afar and behold the Bodhisattvas. Some Bodhisattvas manifest the serene form of Brahma, dwelling in tranquility and detachment. Soft fragrances emanate from their pores, and they protect all beings with loving-kindness, compassion, joy, and equanimity. Some Bodhisattvas are like Indra (a deity in Buddhism), surrounded by billions of heavenly beings. They go to the Buddha's sacred site, joining their palms and scattering pearls. Some Bodhisattvas come to the four regions, accompanied by Gandharvas (a type of celestial being) and Jinnas (a type of spirit). They rain down luminous fruits and Sumana flowers, and these deities praise the Bodhisattvas' courage. Some Bodhisattvas hold flowers and incense, scattering leaves and floral fragrances. The Buddha's disciples reveal half of their bodies, humbly scattering flowers and incense. Some Bodhisattvas hold Pundarika flowers (white lotuses) and various blue lotuses. They adorn themselves with the thirty-two marks, praising the Buddha's non-attachment. Some Bodhisattvas are as tall as Mount Sumeru, leaping in the void. Waving banners and scattering floral fragrances, they can see three thousand Buddha-lands. They witness the burning of heaven and earth, seeing all things come together and fall apart. They contemplate entering the practice of Dharma, hearing that the heavens do not indulge in desires. Some Bodhisattvas utter true sounds, their countenances beautiful and dignified. They are as beautiful as jade maidens, captivating the heavenly beings and humans. Their bodies are as indestructible as diamonds, and their hearts abandon arrogance. Some Bodhisattvas come to speak the true meaning of the Dharma, bathing in the Buddha's light to cleanse impurities. Some Bodhisattvas hold jeweled fields and jeweled palms, preparing hundreds and thousands of canopies. They rain down precious flowers and fragrant incense, bringing peace to suffering beings. Great treasures emerge from the earth, and the pores of their bodies can speak billions of scriptures. With eloquence, they awaken beings and dispel their confusion. With fearlessness as firm as a mountain, they resolve chaos and bring the first peace. Billions of lands in the ten directions, today awaken to the taste of nectar. The Buddha told the monks: 'The Bodhisattvas' adornment and purity are like this, and the lands naturally manifest such scenes. The lands of the Buddhas of the past, present, and future,
菩薩道場所作嚴凈，皆以普現交露臺閣。菩薩如是坐此高座，其斯欲界諸天之中，計魔波旬最為豪尊，今吾應義當成無上正真之道為最正覺，當感致魔令到於斯，緣斯降伏。因斯攝化諸欲界天子，具足得本，及魔界天，見師子吼降伏一切，成最正覺，爾乃發起三界眾生。」◎
◎召魔品第十七
佛告比丘：「於時菩薩有光明，名消魔宮場，演斯光明普照三千佛國，靡不周遍，曜魔宮殿皆使覆蔽。從其光明使魔波旬聞此像教，大清凈士從無數劫，積功累德棄國捐王，愍哀正真欲成甘露。在佛樹下，己身已度當度餘人，己越三界當脫他人，己身已安當安一切，己身寂滅滅度他人，處在閑居護諸惡趣令無有餘，為天世人一切師父。神通已達，永離諸惡趣令無有餘，為天世人一切師父。神通已達永獲大安，以甘露安安於一切。當空汝界加縛卿頸使無勢力，失眾眷屬，心中隔塞不知何計。當興法雨，潤澤一切。」
佛語比丘：「時魔波旬聞是頌教，臥寐夢中見三十二變：一、見宮殿闇冥不明；二、見宮殿污泥不凈；三、見宮殿毀壞破散而生荊棘；四、見恐怖衣毛為豎馳逸散走；五、見迷惑失道入于邪徑荊棘瓦石；六、見其後園所生樹木無有華實；七、見池水枯竭無諸蓮華；八、見鳧雁鴛鴦孔雀哀鸞百鳥禽獸皆無羽翼；九、
【現代漢語翻譯】 現代漢語譯本 菩薩修道的場所莊嚴清凈，都以普遍顯現的交錯相連的樓臺亭閣來裝飾。菩薩像這樣坐在高座上，在欲界諸天之中，魔波旬（欲界第六天之主）被認為是最高貴的。現在我應當按照正義成就無上正真的道，成為最正覺，應當感召魔波旬來到這裡，藉此降伏他。因此攝受教化欲界諸天子，使他們具足根本，以及魔界的天人，讓他們見到獅子吼（佛陀說法時的威猛氣勢）降伏一切，成就最正覺，然後發起三界眾生（欲界、色界、無色界）。 ◎召魔品第十七 佛告訴比丘：『那時菩薩有光明，名為消魔宮場（能消除魔宮的光明），這光明普遍照耀三千佛國（一個大千世界），沒有不周遍的，使魔的宮殿都被遮蔽。從這光明中，魔波旬聽到這樣的教誨，知道一位大清凈的修行者，從無數劫以來，積累功德，捨棄國家和王位，憐憫眾生，想要成就真正的甘露（佛法）。在菩提樹下，自己已經得度，將要度化他人，自己已經超越三界，將要解脫他人，自己已經安穩，將要使一切安穩，自己已經寂滅，將要使他人滅度，處在閑靜之處，守護諸惡趣（地獄、餓鬼、畜生）使之不再有餘，成為天人和世間一切眾生的導師。神通已經達到，永遠脫離諸惡趣使之不再有餘，成為天人和世間一切眾生的導師。神通已經達到，永遠獲得大安穩，用甘露的安穩使一切安穩。將要空虛你的境界，束縛你的脖頸使你沒有勢力，失去你的眷屬，心中阻塞不知如何是好。將要興起法雨，潤澤一切。』 佛告訴比丘：『當時魔波旬聽到這首偈頌的教誨，在睡夢中見到三十二種變化：一、見到宮殿黑暗不明；二、見到宮殿污泥不凈；三、見到宮殿毀壞破散而生荊棘；四、見到恐怖，汗毛豎立，驚慌逃散；五、見到迷惑失道，進入邪徑，荊棘瓦石遍佈；六、見到後園所生的樹木沒有花朵和果實；七、見到池水枯竭，沒有蓮花；八、見到鳧雁、鴛鴦、孔雀、哀鸞等百鳥禽獸都沒有羽翼；九、』
【English Translation】 English version The Bodhisattva's (one who seeks enlightenment) practice place is adorned with purity, all decorated with universally appearing, interconnected terraces and pavilions. The Bodhisattva, seated on this high seat, considers that among the heavens of the desire realm, Mara Papiyas (the lord of the sixth heaven of the desire realm) is the most honored. Now, I should, according to righteousness, achieve the unsurpassed, true path, becoming the most perfectly enlightened one. I should summon Mara to come here, and thereby subdue him. Through this, I will gather and transform the sons of the desire realm heavens, enabling them to fully realize their roots, as well as the beings of Mara's realm. They will witness the lion's roar (the powerful and awe-inspiring speech of the Buddha) subduing all, achieving the most perfect enlightenment, and then awakening the beings of the three realms (desire realm, form realm, formless realm). ◎Chapter Seventeen: Summoning Mara The Buddha told the monks: 'At that time, the Bodhisattva had a light, named the 'Place of Vanquishing Mara's Palace' (light that can eliminate Mara's palace), this light universally illuminated the three thousand Buddha-lands (a great chiliocosm), without any place not being pervaded, causing Mara's palaces to be covered. From this light, Mara Papiyas heard this teaching, knowing that a great pure practitioner, from countless eons, had accumulated merit, abandoned his kingdom and throne, and out of compassion, desired to achieve the true nectar (the Dharma). Under the Bodhi tree, having already crossed over himself, he will cross over others; having already transcended the three realms, he will liberate others; having already found peace, he will bring peace to all; having already attained nirvana, he will lead others to nirvana. He dwells in solitude, protecting the evil realms (hell, hungry ghosts, animals) so that they no longer exist, becoming the teacher of all beings in the heavens and the world. His spiritual powers have been attained, forever freeing him from the evil realms, so that they no longer exist, becoming the teacher of all beings in the heavens and the world. His spiritual powers have been attained, forever obtaining great peace, using the peace of nectar to bring peace to all. He will empty your realm, bind your neck, making you powerless, causing you to lose your retinue, your heart blocked, not knowing what to do. He will cause the rain of Dharma to fall, nourishing all.' The Buddha told the monks: 'At that time, Mara Papiyas, hearing the teaching of this verse, saw thirty-two changes in his dream: first, he saw his palace dark and unclear; second, he saw his palace dirty and impure; third, he saw his palace destroyed and broken, with thorns growing; fourth, he saw terror, his hair standing on end, fleeing in panic; fifth, he saw confusion, losing his way, entering evil paths, covered with thorns and stones; sixth, he saw the trees in his rear garden without flowers or fruits; seventh, he saw the pond dried up, without lotuses; eighth, he saw ducks, geese, mandarin ducks, peacocks, mournful luan birds, and all birds and beasts without wings; ninth,'
見其大鼓箜篌樂器破壞斷絕棄捐在地；十、見舍所愛敬妻子眷屬別異處寐；十一、自見己身床上墮地破傷頭面；十二、見諸魔子威神力強，皆來稽首歸命菩薩；十三、見魔四女迷失時節化為老母；十四、自觀己身衣體污泥垢塵；十五、自見墻壁軒窗臺閣門戶傾危；十六、自見軍眾鬼神、閱叉、厭鬼、揵沓和、天龍眷屬，一切手腳，其身及頭皆墮在地；十七、見欲界諸天、天帝釋、焰天、兜術天、無憍樂、化自在天，各自捨去不從其教；十八、見魔宮殿所居止眾裹覆頭首；十九、見大自在今不由已；二十、自見眷屬不為歸伏；二十一、見頭冠幘珠璣瓔珞火自然燒；二十二、見魔宮殿自然震動；二十三、見諸樹木而截墮地；二十四、見諸可意業都不復現；二十五、見其水決沒壞宮殿；二十六、見河水崩頹灌民居舍；二十七、見一切天王皆來歸命菩薩瞻其顏色；二十八、見身床臥自然出外；二十九、見其餘眷屬而舍遠去歸於菩薩；三十、見吉祥釜灶皆悉毀壞；三十一、見諸梵王諸魔官屬宣傳不吉；三十二、睹見十方一切眾生歸命菩薩而從受教。」
佛告比丘：「魔于夢中見是諸變，時從夢起心中恐怖，衣毛為豎，召會大臣及諸兵眾，為告說此夢中所見。魔有智臣，名師子安，王問此大臣及諸會者：『我于夢中，聞于空中自
【現代漢語翻譯】 現代漢語譯本 看見他們的大鼓、箜篌等樂器被破壞、斷裂、丟棄在地上； 看見自己所愛敬的妻子眷屬，與自己分居異處； 看見自己從床上跌落到地上，頭面受傷； 看見眾魔的兒子們，威神力強大，都來向菩薩稽首歸命； 看見魔的四個女兒，迷失了時節，化為老母； 看見自己身上衣服沾滿污泥垢塵； 看見墻壁、軒窗、臺閣、門戶傾斜倒塌； 看見軍隊、鬼神、閱叉（夜叉）、厭鬼、揵沓和（乾闥婆）、天龍眷屬，一切手腳、身體和頭都掉在地上； 看見欲界諸天、天帝釋（帝釋天）、焰天（夜摩天）、兜術天（兜率天）、無憍樂（化樂天）、化自在天（他化自在天），各自離去，不聽從魔的教誨； 看見魔的宮殿，所居住的眾人都用東西裹住頭； 看見大自在天（摩醯首羅天）現在不由自主； 看見自己的眷屬不歸順自己； 看見頭冠、幘（頭巾）、珠璣、瓔珞（項鍊）自然燃燒； 看見魔的宮殿自然震動； 看見各種樹木被砍斷倒在地上； 看見各種可意的行業都不再出現； 看見水決堤，淹沒破壞宮殿； 看見河水崩塌，灌入百姓的居所； 看見一切天王都來歸命菩薩，瞻仰菩薩的容顏； 看見自己所睡的床自然移到外面； 看見其餘的眷屬都捨棄自己，遠遠地離去，歸向菩薩； 看見吉祥的釜灶都全部毀壞； 看見諸梵王和魔的官屬宣揚不吉利的事情； 看見十方一切眾生都歸命菩薩，並接受菩薩的教誨。」 佛告訴比丘：『魔在夢中見到這些變化，當時從夢中醒來，心中恐懼，汗毛豎立，召集大臣和眾兵，告訴他們夢中所見。魔有一個有智慧的大臣，名叫師子安，魔王問這個大臣和在場的人：『我在夢中，聽到空中自己說』
【English Translation】 English version Seeing their large drums, harps, and other musical instruments broken, severed, and discarded on the ground; Seeing the beloved and respected wives and family members separated and sleeping in different places; Seeing oneself falling from the bed to the ground, with head and face injured; Seeing the sons of the demons, with great power and divine strength, all bowing down and taking refuge in the Bodhisattva; Seeing the four daughters of the demon, having lost their time, transformed into old mothers; Seeing one's own clothes and body covered in mud and dirt; Seeing walls, windows, terraces, pavilions, and doors collapsing and in danger; Seeing armies, ghosts, Yakshas (Yaksha), Preta (hungry ghosts), Gandharvas (celestial musicians), and the retinue of dragons, all with their hands, feet, bodies, and heads falling to the ground; Seeing the gods of the Desire Realm, including Indra (Shakra), Yama, Tushita, Paranirmitavasavartin, and Nirmāṇarati, each leaving and not following the demon's teachings; Seeing the demon's palace, with all the inhabitants covering their heads; Seeing Mahēśvara (Great Lord) now not in control of himself; Seeing one's own family members not submitting to oneself; Seeing the crown, turban, pearls, and necklaces naturally burning; Seeing the demon's palace naturally shaking; Seeing various trees being cut down and falling to the ground; Seeing all desirable activities no longer appearing; Seeing water breaking through and flooding, destroying the palace; Seeing river water collapsing and flooding the people's residences; Seeing all the heavenly kings coming to take refuge in the Bodhisattva, gazing upon the Bodhisattva's countenance; Seeing one's own bed naturally moving outside; Seeing the rest of the family members abandoning oneself, going far away, and returning to the Bodhisattva; Seeing the auspicious pots and stoves all destroyed; Seeing the Brahma kings and the demon's officials proclaiming inauspicious things; Seeing all beings in the ten directions taking refuge in the Bodhisattva and receiving the Bodhisattva's teachings.』 The Buddha told the Bhikshus: 『The demon saw these changes in a dream. Then, waking from the dream, his heart was filled with fear, his hair stood on end, and he summoned his ministers and troops, telling them what he had seen in the dream. The demon had a wise minister named Simha-an. The demon king asked this minister and those present: 『In my dream, I heard a voice in the air saying』
然出聲，釋家生子身相眾好，六年之中修勤苦行，詣佛樹下當成正覺。從夢覺已心自念言：「今此菩薩度無央數億載人民，必空我界令無有餘，當禁制之。有德如是，輒成佛道，名曰法王普往歸之。以何方便斷其徑路令不成就？」以大兵眾而往伏之。』於是頌曰：
「『以將大兵眾， 共行害除之； 便就其樹下， 危殺此沙門。 將四部之兵， 其欲愛敬我； 與我共戰鬥， 急速往遣之。 緣覺及羅漢， 遍滿於天下； 滅除我眾兵， 使無有力勢。 如是當成佛， 天地之法王； 部黨甚熾盛， 為佛無斷絕。』
「於是魔子導師，為魔波旬說此偈言：
「『大人面何變， 顏色不如常； 如忉利天人， 其身不和調。 今何所見聞， 疾告今欲知； 常觀正本末， 療治其疾患。 聞天人所言， 臥寐見惡夢； 若皆眾中說， 聞者自投身。』
「魔子導師自詣啟父：『我會大眾雖宣音聲，令無所勝，使無非惡，眾庶心生，或有所生，或無所生，如是服響自於樹下，今現瑞應則為吉祥，不見輕慢也。我察必安具眾吉祥，善與少事令罪不生。我見寂然所可導御，不起幻術，不以吾我，行成吉祥正真導師。』導師復言：『若有威力而不成力，自然羸弱有生勇士慈行得勝。假
【現代漢語翻譯】 現代漢語譯本 然後（魔王）發出聲音（說道），『釋迦（釋迦牟尼佛）家的孩子出生時身相美好，在六年之中修行勤苦的苦行，將要到菩提樹下成就正覺（佛的智慧）。』從夢中醒來后，（魔王）心中自念道：『現在這個菩薩（指釋迦牟尼）度化無數億載的人民，必定會使我的境界空無一物，應當禁止他。有如此德行，就會成就佛道，名為法王，普遍地使人歸順他。用什麼方法斷絕他的道路，使他不能成就呢？』（魔王）於是率領大軍前往制伏他。 於是（魔王）以偈頌說道： 『將率領大軍，一同前往除害； 就在那菩提樹下，危及並殺死這個沙門（出家人）。 將四部（指天龍八部等）的軍隊，那些想要愛戴敬畏我的人； 與我一同戰鬥，急速前往派遣他們。 緣覺（辟支佛）和羅漢（阿羅漢），遍滿於天下； 消滅我的軍隊，使他們沒有力量和勢力。 如果他這樣成就佛，成為天地之法王； 他的部黨會非常興盛，成為佛的勢力將不會斷絕。』 於是魔王的導師，為魔王波旬（魔王的名字）說了這首偈頌： 『大人（指魔王）的臉色為何改變，顏色不如平常； 如同忉利天（欲界六天之一）的人，他的身體不協調。 現在看到了什麼，聽到了什麼，快告訴我，我現在想知道； 常常觀察事情的本末，治療你的疾病。 聽到天人所說的話，在睡夢中見到惡夢； 如果都向大眾說出來，聽到的人會自己投身（自殺）。』 魔王的導師親自去稟告他的父親（魔王）：『我召集大眾雖然宣說聲音，使他們不能戰勝，使他們沒有邪惡，大眾心中產生，或者有所產生，或者無所產生，像這樣服從（佛的）影響，（佛）自己在那樹下，現在顯現瑞應就是吉祥，不會被輕慢。我觀察他必定安穩具備各種吉祥，善於處理小事使罪惡不產生。我看到他寂靜無為，可以引導和駕馭，不使用幻術，不執著于自我，行為成就吉祥，是真正導師。』導師又說：『如果有威力而不使用威力，自然會變得羸弱，有勇士以慈悲的行為獲得勝利。』
【English Translation】 English version Then (the demon king) spoke out, 'The child of the Shakya (Shakyamuni Buddha) family is born with excellent physical characteristics, and during six years he practices diligent asceticism, and will attain perfect enlightenment (Buddha's wisdom) under the Bodhi tree.' After waking from the dream, (the demon king) thought to himself: 'Now this Bodhisattva (referring to Shakyamuni) is saving countless billions of people, he will surely empty my realm, and I must stop him. With such virtue, he will achieve Buddhahood, be called the Dharma King, and universally cause people to submit to him. What method can I use to cut off his path and prevent him from succeeding?' (The demon king) then led a large army to subdue him. Then (the demon king) spoke in verse: 'I will lead a large army, to go together and eliminate the harm; Right there under the Bodhi tree, endanger and kill this Shramana (monk). I will take the four divisions (referring to the eight classes of gods and dragons, etc.) of troops, those who want to love and revere me; Fight with me, quickly send them forth. Pratyekabuddhas (Solitary Buddhas) and Arhats (worthy ones), are all over the world; Destroy my army, so that they have no power or strength. If he thus becomes a Buddha, the Dharma King of heaven and earth; His followers will be very prosperous, and the power of the Buddha will not be cut off.' Then the demon king's mentor spoke this verse to the demon king Mara (the demon king's name): 'Great one (referring to the demon king), why has your face changed, your color is not as usual; Like the people of Trayastrimsha Heaven (one of the six heavens of the desire realm), your body is not in harmony. What have you seen, what have you heard, quickly tell me, I want to know now; Always observe the beginning and end of things, and cure your illness. Hearing what the heavenly beings said, having bad dreams while sleeping; If you tell it all to the public, those who hear it will throw themselves (commit suicide).' The demon king's mentor went to report to his father (the demon king): 'Although I gather the masses and proclaim my voice, I cannot defeat him, I have no evil, the hearts of the masses arise, or something arises, or nothing arises, like this they submit to (the Buddha's) influence, (the Buddha) himself is under that tree, now showing auspicious signs is auspicious, and he will not be slighted. I observe that he is surely peaceful and possesses all auspiciousness, he is good at handling small matters so that sins do not arise. I see that he is quiet and non-active, he can guide and control, he does not use illusions, he does not cling to self, his actions achieve auspiciousness, he is a true teacher.' The mentor also said: 'If one has power but does not use it, one will naturally become weak, and a brave man will gain victory through compassionate actions.'
使螢火滿三千界，有一毫明，必能普照十方天下，其心懷穢妄道習惑，輕於明智彼病難治，無能動移億佛不療。』」
佛告比丘：「於是波旬不用導師之言，即召千子——其五百子導師之等，信樂道德歸於菩薩，住菩薩右；其五百子隨魔教者住菩薩左——時魔波旬告諸子言：『汝等一心共立建謀，以何力勢勝菩薩乎？』其右面子名導師者，答父波旬而說偈言：
「『令諸子諍豈為好， 自任訟理欲斷根； 小蟲欲與師子戰， 勇如是行豈勝佛。』
「其左面子，名曰惡目，以偈報答：
「『適睹我身力便傷， 如樹墮地拔根枝； 於今沙門察我住， 以得視息復欲喘。』
「其右面子，名曰軟音，以偈報曰：
「『欲興恐懼消大海， 所行顛倒求安和； 斯觀菩薩之面像， 吾不謂父為奇訝。』
「其左面子，名曰不凈，以偈答曰：
「『自見一己欲得勝， 卿作沙門默然退； 見我兵眾無數千， 皆共猛勇害汝形。』
「其右面子，名曰善意，而說偈言：
「『象大鉤鎖所有力， 勇執金剛密健人； 建得忍力藏柔軟， 使諸剛強永無力。』
「其左面子，名曰強威，重說偈言：
「『雖菩薩身光消病， 我入于彼悉破壞； 受持善根如劫燒， 我身當害於菩薩
【現代漢語翻譯】 現代漢語譯本 『即使讓螢火蟲充滿三千大千世界，它們哪怕只有一毫的光明，也必定能普照十方天下。而那些心中懷有污穢妄想、執著于邪道習氣的人，他們的愚昧比光明更難以醫治，沒有任何力量能夠動搖他們，即使億萬佛陀也無法救療。』 佛陀告訴比丘們：『這時，波旬（Mara，魔王）不聽從導師的勸告，立即召集了他的千個兒子——其中五百個兒子與導師一樣，信奉道德，歸依菩薩，站在菩薩的右邊；另外五百個兒子跟隨魔的教導，站在菩薩的左邊——當時魔王波旬告訴他的兒子們說：『你們一心共同策劃，用什麼力量才能戰勝菩薩呢？』他右邊的兒子，名叫導師（The Guide），回答他的父親波旬，並說了偈語： 『讓兒子們爭鬥難道是好事嗎？自己承擔訴訟的責任，想要斷絕根本；小蟲想要與獅子戰鬥，像這樣勇猛的行為怎麼可能戰勝佛陀呢？』 他左邊的兒子，名叫惡目（Evil Eye），用偈語回答說： 『只要看到我的力量就會受傷，就像樹木倒在地上，根枝都被拔起；如今沙門（Shramana，修行者）觀察我的存在，他們得以喘息，又想再次喘氣。』 他右邊的兒子，名叫軟音（Soft Voice），用偈語回答說： 『想要興起恐懼來消滅大海，所做的事情都是顛倒的，卻還想求得安寧；看看菩薩的面容，我不認為父親的行為有什麼值得驚訝的。』 他左邊的兒子，名叫不凈（Impure），用偈語回答說： 『自己想要獲得勝利，你作為沙門還是默默退下吧；看看我無數千的兵眾，他們都會一起勇猛地傷害你的身體。』 他右邊的兒子，名叫善意（Good Intention），說了偈語： 『即使大象有鉤鎖的力量，勇猛地執持金剛杵的健壯之人；建立起忍辱的力量，內心柔軟，也能使那些剛強的人永遠失去力量。』 他左邊的兒子，名叫強威（Strong Power），再次說了偈語： 『即使菩薩身上散發的光芒能夠消除疾病，我進入其中也會將其全部破壞；即使受持善根如同劫火焚燒，我的身體也會傷害菩薩。』
【English Translation】 English version 'If fireflies were to fill the three thousand great chiliocosms, even a single ray of their light would illuminate the ten directions. However, those whose minds are filled with defilements and delusions, and who are attached to the practices of false paths, their ignorance is more difficult to cure than light, and no power can move them; even billions of Buddhas cannot heal them.' The Buddha told the monks, 'Then, Mara (the demon king) did not heed the advice of the guide and immediately summoned his thousand sons—five hundred of whom, like the guide, believed in morality, took refuge in the Bodhisattva, and stood on the Bodhisattva's right; the other five hundred followed the teachings of the demon and stood on the Bodhisattva's left—at that time, Mara told his sons, 『You must all unite and devise a plan. What power can we use to defeat the Bodhisattva?』 The son on his right, named The Guide, answered his father Mara and spoke in verse: 'Is it good to let the sons fight? To take on the responsibility of litigation, wanting to cut off the root; a small insect wants to fight a lion, how can such courageous actions defeat the Buddha?' The son on his left, named Evil Eye, replied in verse: 'Just seeing my power will cause injury, like a tree falling to the ground, its roots and branches uprooted; now the Shramanas (ascetics) observe my presence, they are able to breathe, and they want to breathe again.' The son on his right, named Soft Voice, replied in verse: 'Wanting to stir up fear to extinguish the great ocean, what is done is all inverted, yet still seeking peace; looking at the face of the Bodhisattva, I do not think my father's actions are surprising.' The son on his left, named Impure, replied in verse: 'Wanting to achieve victory by yourself, you as a Shramana should silently retreat; look at my countless thousands of troops, they will all together fiercely harm your body.' The son on his right, named Good Intention, spoke in verse: 'Even if an elephant has the power of hooks and chains, and a strong person wields a vajra (diamond thunderbolt); establishing the power of patience, with a soft heart, can make those who are strong forever lose their power.' The son on his left, named Strong Power, spoke again in verse: 'Even if the light emanating from the Bodhisattva's body can eliminate diseases, I will enter it and destroy it all; even if the practice of good roots is like a kalpa (eon) fire burning, my body will harm the Bodhisattva.'
。』
「其右面魔子，名曰善因，以偈報曰：
「『山尚可動空可墮， 其大海水尚可盡； 虛空儘可行在地， 不得甘露不捨樹。』
「其左面魔子，名曰所入變，復以偈答曰：
「『日月光明猶可蔽， 魔宮殿住能隱水； 豈取一渧盡江海， 將兵回還勿雷吼。』
「其右面魔子，名曰德悅，復以偈報曰：
「『日月可滅明， 鐵圍可不凈； 菩薩之清凈， 己一無能當。』
「其左面魔子，名曰求便，即時頌偈答曰：
「『無兵無黨名純淑， 其面妙好無鎧仗； 未見無兵欲戰鬥， 如我今日必相害。』
「其右面子，名曰德嚴，以偈報曰：
「『不可從己而獨言， 心懷忍力精進強； 行三脫門智慧財， 德力為兵相降伏。』
「其左面魔子，名曰不還，以偈答曰：
「『當還害之如燒草， 正使吉咒不免箭； 咒以成者破山還， 不令太子住不馳。』
「其右面子，名曰法樂，以偈報曰：
「『虛空可盡令有形， 其眾生界可一同； 柔軟風冷尚可獲， 菩薩樹下不可移。』
「其左面子，名曰澹怕，以偈答曰：
「『我父境界供自然， 眾人所欲皆有之； 皆當破壞害其命， 就樹下危乃捨去。』
「其右面子，名曰一切吉，以偈
【現代漢語翻譯】 現代漢語譯本 右邊的魔子，名叫善因（善的因緣），用偈語回答說： 『山可以移動，天空可以墜落，大海的水可以枯竭； 虛空可以被走遍，但（我）不會放棄（對）甘露的追求，不會離開這菩提樹。』 左邊的魔子，名叫所入變（所進入的變化），也用偈語回答說： 『太陽和月亮的光明可以被遮蔽，魔宮殿可以隱藏在水中； 難道能取一滴水就耗盡江海嗎？（你們）還是帶兵回去吧，不要再雷鳴般地怒吼了。』 右邊的魔子，名叫德悅（德行的喜悅），又用偈語回答說： 『太陽和月亮的光明可以熄滅，鐵圍山（圍繞世界的山）可以變得不乾淨； 菩薩的清凈，沒有任何力量可以阻擋。』 左邊的魔子，名叫求便（尋求方便），立刻用偈語回答說： 『沒有軍隊，沒有黨羽，（他）卻被稱為純潔善良，他的面容美好，沒有鎧甲和武器； 從未見過沒有軍隊卻想戰鬥的，像我今天這樣必定會傷害他。』 右邊的魔子，名叫德嚴（德行的莊嚴），用偈語回答說： 『不可只從自己的角度說話，（他）心中懷有忍耐的力量，精進強大； 修行三解脫門（空、無相、無愿），擁有智慧的財富，用德行的力量作為軍隊來降伏（你們）。』 左邊的魔子，名叫不還（不退轉），用偈語回答說： 『應當像燒草一樣傷害他，即使有吉祥的咒語也無法避免箭矢； 用咒語可以破山，（我）也要讓太子不能安住，不能離開。』 右邊的魔子，名叫法樂（佛法的喜悅），用偈語回答說： 『虛空可以被窮盡而有形體，眾生的世界可以成為一體； 柔軟的冷風尚且可以被獲得，菩薩在菩提樹下是不可移動的。』 左邊的魔子，名叫澹怕（淡漠的恐懼），用偈語回答說： 『我父親的境界自然而然地提供一切，眾人所想要的都有； 都應當破壞（他），傷害他的性命，讓他因為樹下的危險而離開。』 右邊的魔子，名叫一切吉（一切吉祥），用偈語
【English Translation】 English version The demon son on the right, named Shan Yin (Good Cause), replied with a verse: 'Mountains can be moved, the sky can fall, the water of the great sea can be exhausted; The void can be traversed, but (I) will not give up the pursuit of nectar, nor leave this Bodhi tree.' The demon son on the left, named Suo Ru Bian (What Enters Changes), also replied with a verse: 'The light of the sun and moon can be obscured, the demon palace can hide in water; Can taking a single drop of water exhaust the rivers and seas? (You) should take your troops back, do not roar like thunder anymore.' The demon son on the right, named De Yue (Virtue's Joy), again replied with a verse: 'The light of the sun and moon can be extinguished, the Iron Mountain Range (mountains surrounding the world) can become unclean; The purity of the Bodhisattva, no power can withstand it.' The demon son on the left, named Qiu Bian (Seeking Convenience), immediately replied with a verse: 'Without an army, without a party, (he) is called pure and good, his face is beautiful, without armor and weapons; Never seen one without an army wanting to fight, like me today, I will surely harm him.' The demon son on the right, named De Yan (Virtue's Dignity), replied with a verse: 'One should not speak only from one's own perspective, (he) holds the power of patience in his heart, is strong in diligence; Practicing the three doors of liberation (emptiness, signlessness, wishlessness), possessing the wealth of wisdom, using the power of virtue as an army to subdue (you).' The demon son on the left, named Bu Huan (Non-Returning), replied with a verse: 'Should harm him like burning grass, even with auspicious mantras, one cannot avoid arrows; With mantras, one can break mountains, (I) will make sure the prince cannot stay, cannot leave.' The demon son on the right, named Fa Le (Dharma's Joy), replied with a verse: 'The void can be exhausted and have form, the world of sentient beings can become one; Even the soft, cold wind can be obtained, the Bodhisattva under the Bodhi tree cannot be moved.' The demon son on the left, named Dan Pa (Indifferent Fear), replied with a verse: 'My father's realm naturally provides everything, all that people desire is there; All should destroy (him), harm his life, let him leave because of the danger under the tree.' The demon son on the right, named Yi Qie Ji (All Auspicious), with a verse
報曰：
「『假使三千滿中物， 皆成為毒不能傷； 淫怒癡毒大恐難， 皆欲加聖終不能。』
「其左面魔子，名曰樂貪，以偈答曰：
「『百千玉女自莊嚴， 鼓于無數伎樂音； 受喜數受樂欲好， 從是致安諸所慕。』
「右面魔子，名曰法行，以偈報曰：
「『以法所樂而自娛， 慕敬禪定好甘露； 度脫眾生受以慈， 誰復有心樂於欲。』
「左面魔子，名曰好跂，以偈答曰：
「『月行虛空有所至， 除去闇冥故清明； 我等今日得沙門， 毀滅所行諸覺業。』
「其右面子，名曰師子吼，以偈報曰：
「『無數野狐而鳴呼， 不如一勇師子吼； 百獸聞音懷恐懼， 戰慄驚怛奔四方。 今者卿等亦如是， 不聞人尊頒宣法， 自強廣遠妄所說， 聞聖師子吼降伏。』
「其左面子，名曰念惡，以偈答曰：
「『今來眾會無數變， 云何觀此諸頭首？ 愚人睹是不捨走， 言降伏之乃訛言。』
「取要言之，一切魔子，清白部，又黑冥部，各各說偈。於時有一將軍，名曰賢天，為魔波旬說此偈言：
「『是君之所知， 釋四王真陀； 阿須倫迦留， 叉十稽首禮。 何況所不惑， 梵天及光音； 凈居諸天子， 普亦自歸命。 今所生
【現代漢語翻譯】 現代漢語譯本 他們（魔眾）說道： 『假設三千大千世界中充滿毒物，都不能傷害（聖者）；淫慾、嗔怒、愚癡這三種劇毒極其可怕，都想加害於聖者，最終也不能成功。』 左邊的魔子，名叫樂貪（喜歡貪慾），用偈語回答說： 『成百上千的玉女精心打扮，敲響無數的樂器；享受喜悅，多次享受美好的慾望，從這裡可以獲得安樂，滿足所有渴望。』 右邊的魔子，名叫法行（修行佛法），用偈語回答說： 『以佛法帶來的快樂自娛自樂，敬慕禪定，喜愛甘露（佛法）；度脫眾生，給予慈悲，誰還會喜歡慾望呢？』 左邊的魔子，名叫好跂（喜歡攀緣），用偈語回答說： 『月亮在虛空中執行，到達各處，除去黑暗，所以清明；我們今天遇到了沙門（修行者），他會毀滅我們所做的一切覺悟之業。』 右邊的魔子，名叫師子吼（獅子吼），用偈語回答說： 『無數的野狐在鳴叫，不如一頭勇猛的獅子吼叫；百獸聽到獅子的聲音都會感到恐懼，戰慄驚慌地奔向四方。你們現在也是這樣，不聽人中之尊宣講佛法，卻自以為是地胡說八道，聽到聖者的獅子吼就會被降伏。』 左邊的魔子，名叫念惡（心懷惡意），用偈語回答說： 『現在來的眾會變化無常，怎麼能觀察這些首領呢？愚蠢的人看到這種情況不會逃走，說降伏他們是謊言。』 總而言之，所有的魔子，無論是清白部的還是黑冥部的，都各自說了偈語。這時，有一位將軍，名叫賢天（賢善的天人），為魔王波旬說了這首偈語： 『這是您所知道的，釋提桓因（帝釋天）和四大天王，以及真陀（持國天），阿修羅（非天）和迦留（增長天），叉（廣目天）都向您稽首禮拜。更何況那些不會被迷惑的，梵天（色界天）和光音天（二禪天），凈居天（五不還天）的諸位天子，也都歸順於您。現在所生的』
【English Translation】 English version They (the demons) said: 'If the three thousand worlds were filled with poison, it could not harm (the sage); the three poisons of lust, anger, and delusion are extremely terrifying, all wanting to harm the sage, but ultimately they cannot succeed.' The demon son on the left, named 'Loves Greed', replied with a verse: 'Hundreds of thousands of jade maidens are beautifully adorned, playing countless musical instruments; enjoying joy, repeatedly enjoying the pleasures of desire, from this one can obtain peace and satisfy all desires.' The demon son on the right, named 'Practices Dharma', replied with a verse: 'Amusing oneself with the joy brought by the Dharma, admiring meditation, and loving the nectar (Dharma); liberating sentient beings and giving compassion, who would still desire lust?' The demon son on the left, named 'Likes to Climb', replied with a verse: 'The moon travels in the void, reaching everywhere, removing darkness, therefore it is clear; today we have encountered a Shramana (practitioner), he will destroy all the awakened deeds we have done.' The demon son on the right, named 'Lion's Roar', replied with a verse: 'Countless wild foxes are howling, but they are not as powerful as the roar of a brave lion; all beasts that hear the lion's roar will feel fear, trembling and panicking, they will flee in all directions. You are the same now, not listening to the World Honored One's preaching of the Dharma, but instead, you are self-righteous and talking nonsense, when you hear the sage's lion's roar, you will be subdued.' The demon son on the left, named 'Harbors Evil', replied with a verse: 'The assembly that has come now is constantly changing, how can one observe these leaders? Foolish people who see this will not run away, saying that they are subdued is a lie.' In short, all the demon sons, whether from the pure white faction or the dark faction, each spoke verses. At this time, there was a general named 'Virtuous Heaven', who spoke this verse to the demon king Mara: 'This is what you know, Shakra (Indra) and the Four Heavenly Kings, as well as Dhritarashtra, Virudhaka, and Virupaksha, all bow their heads to you. Not to mention those who are not deluded, the Brahma (Brahma Heaven) and Abhasvara (Second Dhyana Heaven), the sons of the Pure Abodes (Five Pure Abodes), all submit to you. Now those who are born'
諸子， 從尊受教令； 斯等敬菩薩， 至此皆稽首。 今斯魔軍眾， 三千二百里； 恭恪悅意觀， 心中懷踴躍。 睹之面和悅， 百千天雨華； 無數神供養， 諸天下賓王。 諸魔眾所作， 憒亂鼓不鳴； 能還者為智， 必不得其勝。 佛樹為吉祥， 鳧雁呰孔雀； 不畏而悲鳴， 不勝不如還。 魔眾所住處， 雨墨及塵土； 道場雨眾華， 唯聽愿回還。 魔眾所住處， 溝坑布𨪏鏫； 道場于香薰， 智睹當還逝。 前所夢見瑞， 目睹何不還； 為欲奈之何， 處所已破壞。 其濫衍化人， 瞋于凡大仙； 精進極嘆頌， 雨雷不生草。 精進仙人還， 應儀能合偶； 不害眾生故， 頭首得自在。 天王不聞乎， 身相光遠照； 出國無所異， 成佛降塵勞。 其身如是凈， 仙人奉敬之； 當往詣至尊， 莫不啟受教。 眉間白毫毛， 若演其光明； 覆蔽億國土， 蓋魔宮不現。 無能見其頂， 極察不能睹； 無能堪任觀， 成就正真覺。 猶須彌鐵圍， 日月天帝梵； 土地諸道場， 樹木山稽首。 福力有智力， 聖力精進力； 忍力禪思力， 魔力消無力。 猶如壞為器， 必當疾毀壞； 師子比禽獸，
【現代漢語翻譯】 現代漢語譯本 諸位弟子，應當遵從佛陀的教誨； 這些尊敬的菩薩們，都來到這裡向佛陀頂禮。 現在這些魔軍，從三千二百里外而來； 他們恭敬而喜悅地觀看，心中充滿歡喜。 看到佛陀面容和悅，天空中降下百千種鮮花； 無數天神供養，諸天下的賓客之王。 魔眾所作所為，是擾亂人心，使鼓聲不鳴； 能夠返回的才是智者，必定不能戰勝佛陀。 佛樹是吉祥的象徵，野鴨、大雁和孔雀； 它們不畏懼而悲鳴，不能戰勝就應該返回。 魔眾所居住的地方，降下墨汁和塵土； 而道場則降下各種鮮花，只聽見魔眾希望返回的聲音。 魔眾所居住的地方，溝壑遍佈，佈滿荊棘； 而道場則充滿香氣，有智慧的人看到就應該離去。 之前所夢見的祥瑞，現在親眼所見為何不返回； 想要對佛陀怎麼樣呢，他的處所已經堅不可摧。 那些濫用神通變化的人，對凡間的大仙心懷嗔恨； 他們精進修行卻被嘆息，降下雷雨卻不生草木。 精進的仙人應該返回，遵循禮儀才能和諧相處； 因為不傷害眾生，所以頭和身體才能得到自在。 天王難道沒有聽說嗎，佛陀的身相光芒遠照； 出家修行與衆不同，成佛是爲了降伏塵世的煩惱。 他的身體如此清凈，仙人們都敬奉他； 應當前往佛陀那裡，沒有誰不接受他的教誨。 佛陀眉間的白毫毛，如果放出光明； 就能覆蓋億萬國土，使魔宮無法顯現。 沒有人能看到他的頭頂，即使極力觀察也看不到； 沒有人能夠承受他的光芒，他已經成就了真正的覺悟。 就像須彌山、鐵圍山，日月天帝和梵天； 土地、道場、樹木和山川都向佛陀頂禮。 佛陀擁有福德之力、智慧之力、聖人之力、精進之力； 忍辱之力、禪定之力，魔的力量在他面前消失無力。 就像瓦器被打破，必定會迅速毀壞； 獅子比之於禽獸，
【English Translation】 English version Disciples, you should follow the Buddha's teachings; These respectful Bodhisattvas, have all come here to bow to the Buddha. Now these demon armies, have come from three thousand two hundred miles away; They watch with respect and joy, their hearts filled with delight. Seeing the Buddha's face is gentle and kind, hundreds of thousands of flowers rain down from the sky; Countless gods make offerings, the king of guests from all the heavens. What the demons do is to disturb people's minds, making the drums silent; Those who can return are wise, they will certainly not defeat the Buddha. The Bodhi tree is a symbol of auspiciousness, wild ducks, geese, and peacocks; They cry sadly without fear, if they cannot win, they should return. Where the demons dwell, ink and dust fall; While the Bodhimanda rains down various flowers, only the demons' wish to return is heard. Where the demons dwell, there are ditches and thorns everywhere; While the Bodhimanda is filled with fragrance, the wise should leave upon seeing it. The auspicious omens seen in dreams before, now seen with your own eyes, why not return; What do you want to do to the Buddha, his place is already indestructible. Those who abuse their supernatural powers, harbor anger towards the great immortals of the mortal world; They practice diligently but are sighed at, they bring thunder and rain but no plants grow. The diligent immortals should return, following etiquette to live in harmony; Because they do not harm living beings, their heads and bodies can be free. Has the Heavenly King not heard, the Buddha's body radiates light far and wide; Leaving home to practice is different from others, becoming a Buddha is to subdue the troubles of the world. His body is so pure, the immortals all respect him; They should go to the Buddha, no one does not accept his teachings. The white hair between the Buddha's eyebrows, if it emits light; It can cover billions of lands, making the demon palace invisible. No one can see the top of his head, even if they try their best to observe; No one can bear his light, he has already attained true enlightenment. Like Mount Sumeru, the Iron Mountain Range, the sun, moon, Heavenly Emperor, and Brahma; The land, Bodhimanda, trees, and mountains all bow to the Buddha. The Buddha possesses the power of merit, the power of wisdom, the power of a saint, the power of diligence; The power of patience, the power of meditation, the power of demons disappears powerless before him. Like a broken clay pot, it will surely be quickly destroyed; A lion compared to birds and beasts,
螢火比日月。 求比無等倫， 師子虺同耶； 比察于菩薩， 不見有等類。』
◎普曜經卷第五
普曜經卷第六
◎降魔品第十八
「於是魔波旬心中憒亂，恐怖色變強顏不去，不欲退還故作訛言：『我所為是，告其兵眾，卿等並心皆共和同，所可見知諸天鬼神逼迫菩薩莫使縱逸也，當共伏之爾乃捨去。』
「爾時波旬告其四女：一名、欲妃，二名、悅彼，三名、快觀，四、名見從：『汝詣佛樹惑亂菩薩，嗟嘆愛慾之德，壞其清凈之行。』女聞魔言，即詣佛樹，住菩薩前，綺言作姿三十有二：
「一、曰張眼弄睛。二、曰舉衣而進。三、曰𧥣𧥣並笑。四、曰展轉相調。五、曰現相戀慕。六、曰更相觀視。七、曰姿弄唇口。八、曰視瞻不端。九、曰嫈嫇細視。十、曰互相禮拜。十一、以手覆面。十二、迭相捻握。十三、正住佯聽。十四、在前跳蹀。十五、現其髀腳。十六、露其手臂。十七、作鳧雁鴛鴦哀鸞之聲。十八、現若照鏡。十九、周旋出光。二十、乍喜乍悲。二十一、乍起乍坐。二十二、意懷踴躍。二十三、以香涂身。二十四、現持寶瓔。二十五、覆藏項頸。二十六、示如閑靜。二十七、前卻其身遍觀菩薩。二十八、開目閉目如有所察。二十九、俾頭閉目如不視瞻。三十、嗟嘆愛慾。三十
【現代漢語翻譯】 現代漢語譯本 螢火蟲的光芒怎能與日月相比？ 求道者與無與倫比者相比，如同獅子與毒蛇相比嗎？ 將他們與菩薩相比，根本找不到可以相提並論的。
現代漢語譯本 這時，魔王波旬心中慌亂，臉色蒼白，強撐著不肯離去，不願退還，於是編造謊言說：『我所做的是對的，告訴我的部下，你們都要同心協力，所有能看見的天神鬼怪都要逼迫菩薩，不要讓他放縱，應當一起制服他，然後才能離開。』 當時，波旬告訴他的四個女兒：一個叫欲妃，一個叫悅彼，一個叫快觀，一個叫見從：『你們去菩提樹下迷惑菩薩，讚美愛慾的功德，破壞他的清凈修行。』女兒們聽了魔王的話，就來到菩提樹下，站在菩薩面前，用各種花言巧語和姿態來迷惑他，共有三十二種： 第一種，睜大眼睛，轉動眼珠。 第二種，提起衣裳，向前走動。 第三種，嬉笑打鬧。 第四種，互相調情。 第五種，表現出愛慕之情。 第六種，互相注視。 第七種，玩弄嘴唇。 第八種，眼神不正。 第九種，含情脈脈地細看。 第十種，互相禮拜。 第十一種，用手遮住臉。 第十二種，互相捏握。 第十三種，假裝站著聽。 第十四種，在前面跳躍。 第十五種，露出大腿。 第十六種，露出手臂。 第十七種，發出野鴨、大雁、鴛鴦、哀鸞的叫聲。 第十八種，表現得像在照鏡子。 第十九種，旋轉著發出光芒。 第二十種，時而高興，時而悲傷。 第二十一種，時而站起，時而坐下。 第二十二種，心中充滿喜悅。 第二十三種，用香塗抹身體。 第二十四種，展示佩戴的寶瓔。 第二十五種，遮住脖子。 第二十六種，表現得像很安靜。 第二十七種，前後移動身體，仔細觀察菩薩。 第二十八種，睜開眼睛又閉上眼睛，好像在觀察什麼。 第二十九種，低著頭閉著眼睛，好像沒有在看。 第三十種，讚美愛慾。
【English Translation】 English version How can the light of a firefly compare to the sun and moon? Can a seeker be compared to the incomparable, like a lion to a venomous snake? When compared to a Bodhisattva, no equal can be found.
English version Then, Mara Papiyas (the Evil One) was disturbed in his heart, his face changed color with fear, but he stubbornly refused to leave. Unwilling to retreat, he fabricated lies, saying: 'What I am doing is right. Tell my troops that you must all be of one mind and cooperate. All the gods and demons who can see must harass the Bodhisattva, not letting him indulge. You should subdue him together, and then you can leave.' At that time, Papiyas told his four daughters: one named Desire-Queen, one named Delightful, one named Quick-Gaze, and one named Following-View: 'Go to the Bodhi tree and confuse the Bodhisattva, praise the virtues of love and desire, and destroy his pure practice.' The daughters, hearing Mara's words, went to the Bodhi tree, stood before the Bodhisattva, and used various seductive words and gestures to confuse him, totaling thirty-two: First, they widened their eyes and rolled their eyeballs. Second, they lifted their clothes and moved forward. Third, they giggled and laughed. Fourth, they flirted with each other. Fifth, they showed signs of affection. Sixth, they gazed at each other. Seventh, they played with their lips. Eighth, they looked with improper gazes. Ninth, they looked with tender and affectionate eyes. Tenth, they bowed to each other. Eleventh, they covered their faces with their hands. Twelfth, they pinched and held each other's hands. Thirteenth, they pretended to stand and listen. Fourteenth, they jumped and pranced in front. Fifteenth, they revealed their thighs. Sixteenth, they exposed their arms. Seventeenth, they made the sounds of wild ducks, geese, mandarin ducks, and mournful phoenixes. Eighteenth, they acted as if they were looking in a mirror. Nineteenth, they spun around, emitting light. Twentieth, they were sometimes happy and sometimes sad. Twenty-first, they sometimes stood up and sometimes sat down. Twenty-second, their hearts were filled with joy. Twenty-third, they smeared their bodies with fragrance. Twenty-fourth, they displayed their jeweled necklaces. Twenty-fifth, they covered their necks. Twenty-sixth, they acted as if they were very quiet. Twenty-seventh, they moved their bodies back and forth, carefully observing the Bodhisattva. Twenty-eighth, they opened and closed their eyes, as if observing something. Twenty-ninth, they lowered their heads and closed their eyes, as if not looking. Thirtieth, they praised love and desire.
一、拭目正視。三十二、遍觀四面舉頭下頭。
「菩薩心凈，猶明月珠而無瑕疵，如日初出照于天下，猶如蓮華在於泥水而無所著，如須彌山不可移動，其德高遠諸根寂定，其心澹泊而無增損。
「爾時魔女善學女幻迷惑之業，往欲亂道，而重言曰：『仁德至重諸天所敬，應有供養，故天遣我。我等既好年壯盛時，天女端政優缽華色莫喻我者，愿得晨起夜寐供事左右。』
「菩薩答言：『汝宿有福受得天身，不念無常而作妖媚，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，死則當墮三惡道中受鳥獸形，欲脫致難。汝輩故來亂人善意，非清凈種，革囊盛臭而來何為？去，吾不用。今阿母等不安天上，何為橫來？』其魔王女化成老母，不能自復，即還魔所而說偈言：
「『禁戒清凈不樂觀， 所視恭敬無瞋恨； 所察威儀無愚冥， 其身微妙審詳序。 快說女人之瑕穢， 已離愛慾無所戀； 天上世間無等倫， 不見真行如是者。 所在進止睹女像， 本凈謹慎妙巍巍； 堅一其心無瑕穢， 猶如安明不可動。 察福威神及功勛， 從無數劫護禁戒； 清凈梵天無數億， 頭面稽首真人足。 必當降伏我魔兵， 輒成道德如前佛； 以故我等不可
【現代漢語翻譯】 現代漢語譯本 一、睜開眼睛，端正地看。三十二、環顧四面，抬頭低頭。 『菩薩的心清凈，就像明月珠一樣沒有瑕疵，如同初升的太陽照耀天下，又像蓮花生長在泥水中而不被沾染，如同須彌山一樣不可移動，他的德行高遠，諸根寂靜安定，他的心淡泊而沒有增減。 『這時，魔女善於學習迷惑人心的幻術，前往想要擾亂菩薩的修行，並重復說道：『您的仁德至高至重，諸天都敬仰您，應該接受供養，所以天帝派遣我前來。我們正值青春年華，容貌端莊，像優缽羅花（一種藍色蓮花）一樣美麗，沒有人能比得上我，我願意早晚侍奉在您左右。』 『菩薩回答說：『你前世有福報才得到天人的身體，卻不念無常而施展妖媚之術，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裝著臭毒，最終會自我毀滅；有什麼值得稱奇的福報能夠長久保持呢？淫邪不善的行為會自我毀滅根本，死後應當墮入三惡道中，受鳥獸之形，想要脫離就很難了。你們這些人故意來擾亂別人的善心，不是清凈的種子，用皮革袋子裝著臭穢之物來這裡幹什麼？走吧，我不需要。現在我的母親等在天上不安，你們為何要橫加干擾？』那魔王之女化成老母，不能恢復原形，就回到魔王那裡，並說了偈語： 『持戒清凈不貪戀美色，所看之處都恭敬沒有嗔恨；所觀察的威儀沒有愚昧昏暗，他的身體微妙，審慎詳察有條理。他很快就說出了女人的瑕疵污穢，已經遠離了愛慾，沒有什麼可留戀的；天上人間沒有能與他相比的，沒有見到過像他這樣真實修行的人。無論走到哪裡，看到女人的形象，他都保持本性的清凈，謹慎而莊嚴；他的心堅定不移，沒有瑕疵，就像安穩的光明一樣不可動搖。觀察他的福德威神和功勛，從無數劫以來守護戒律；清凈的梵天無數億，都向這位真人稽首禮拜。他必定會降伏我的魔兵，最終成就道德，像之前的佛一樣；因此我們不能』
【English Translation】 English version First, open your eyes and look straight ahead. Thirty-second, look around in all directions, up and down. 'The Bodhisattva's mind is pure, like a bright moon pearl without flaws, like the rising sun illuminating the world, like a lotus flower in muddy water without being stained, like Mount Sumeru that cannot be moved. His virtue is lofty, his senses are calm and settled, and his mind is tranquil without increase or decrease.' 'At that time, the demoness, skilled in the art of illusion that confuses people, went to disturb the Bodhisattva's practice, and repeatedly said: 'Your virtue is supreme and revered by all the heavens, you should receive offerings, so the heavenly emperor sent me here. We are in our prime, with beautiful appearances, like the Utpala flower (a blue lotus), and no one can compare to me. I am willing to serve you day and night.' 'The Bodhisattva replied: 'You have received a heavenly body due to your past merits, but you do not contemplate impermanence and instead use seductive arts. Although your form is beautiful, your heart is not upright, like a beautifully painted vase filled with foul poison, which will ultimately destroy itself. What kind of remarkable merit can last long? Immoral and evil actions will destroy their own foundation. After death, you will fall into the three evil realms, taking the form of birds and beasts, and it will be difficult to escape. You people deliberately come to disturb others' good intentions, you are not of pure seed. What are you doing here, carrying foul things in leather bags? Go away, I do not need you. Now my mother and others are uneasy in heaven, why do you come to interfere?' The demon king's daughter transformed into an old woman, unable to return to her original form, and returned to the demon king, reciting a verse: 'He is pure in his precepts and does not crave beauty, wherever he looks, he is respectful and without anger; his observed demeanor is without ignorance or darkness, his body is subtle, carefully examined and orderly. He quickly spoke of the flaws and impurities of women, having already left behind desire, with nothing to be attached to; there is no one in heaven or earth who can compare to him, I have not seen anyone who practices so truly. Wherever he goes, seeing the image of a woman, he maintains his original purity, cautious and dignified; his heart is firm and without flaws, like a stable light that cannot be moved. Observing his merits, divine power, and achievements, he has guarded the precepts for countless eons; countless billions of pure Brahma gods bow their heads to the feet of this true man. He will surely subdue my demon soldiers, and ultimately achieve morality, like the previous Buddhas; therefore, we cannot'
爭， 逮得尊業療一切。 所觀如空明珠寶， 億載菩薩往恭敬； 若干雜形如妙華， 迦留須倫山樹木。 有所思惟無想念， 咸來供養於十力； 其面眉間功勛光， 斯明極曜遍照遠。 所行之處無求便， 所受根本無所失； 無瞋無塵無有所， 舉動作事常少欲。』
「於是樹神，睹其威神即懷恐懼，承佛威力，所言至誠悉共和同，以十六事嗟嘆菩薩：今清凈人極妙巍巍，如十五日月盛滿時；其明普照，猶如日出曜于天下；如樹華茂無不芬葩，奇相眾好金色從容；諸根寂定，猶如蓮華處於浴池；所演有威，猶師子吼而有殊特；猶念菩薩，在林樹間獨步無畏，所造習行人中獨尊，譬安明山跱于大海超絕獨顯；平等堅固，如鐵圍山出衆山上；尊人功勛普聞遠近，若水具足攝持天地；其意恢廓而有殊特，斯心無限猶如虛空；其心正住曜無等倫，譬如天地眾生所仰；其心清凈而無穢濁，萬民悅豫至無有餘；其意清明無能睹者，一切眾生所可慕樂；有所度脫而有超異，悉斷一切諸所想念；尊力無上猶如鉤鎖，莫不為伏；所行精進志性堅固，諸狐疑者眾結悉解；退降魔眾捐棄于兵令還歸宮，尊人善利致得十力，力勢無雙。如是比丘，樹神以十六事，嗟嘆菩薩功德無侶，聞者莫不欣喜。」
佛告比丘：「凈
【現代漢語翻譯】 現代漢語譯本 『爭鬥止息，獲得至尊的修行，能療愈一切。 所觀察到的如同虛空般明亮的珠寶，無數菩薩前來恭敬； 各種各樣的形態如同美妙的花朵，如同迦留須倫山（Kalusilun，山名）的樹木。 心中沒有任何思慮和雜念，都來供養具有十力（Dasabala，佛的十種力量）的佛陀； 他們面容眉宇間散發著功德的光芒，這光明極其耀眼，普照遠方。 所行之處沒有任何貪求，所接受的根本不會失去； 沒有嗔恨，沒有塵垢，沒有任何執著，舉手投足都常懷少欲之心。』 『這時，樹神看到佛陀的威神，心懷恐懼，承蒙佛陀的威力，所說的話都真誠一致，用十六件事讚歎菩薩：如今清凈之人極其美妙巍峨，如同十五的滿月；他的光明普照，如同太陽升起照耀天下；如同樹木花朵茂盛，無不芬芳，奇特的相貌美好，金色從容；諸根寂靜安定，如同蓮花處於浴池之中；所演說的教法具有威嚴，如同獅子吼叫般獨特；如同思念菩薩，在林間獨自行走無所畏懼，所修行的道路在人群中最為尊貴，如同安明山（Anming Mountain，山名）屹立於大海之上，超絕而獨顯；平等而堅固，如同鐵圍山（Cakkavāla，佛教宇宙觀中的山）聳立於眾山之上；尊者的功德普聞遠近，如同水能完全攝持天地；他的心胸開闊而獨特，這心無限如同虛空；他的心正直安住，光芒無與倫比，如同天地眾生所仰望；他的心清凈而無污濁，萬民喜悅至極；他的心意清明，無人能見，一切眾生都可羨慕和愛慕；有所度脫而有超凡之處，完全斷除一切諸想念；尊者的力量無上，如同鉤鎖，無不被其降伏；所行精進，意志堅定，所有狐疑和疑惑都被解開；退卻降伏魔眾，拋棄兵器，令其返回宮殿，尊者善利，獲得十力，力量無雙。如此，比丘，樹神用十六件事，讚歎菩薩的功德無與倫比，聽聞者無不歡喜。』 佛陀告訴比丘：『清凈』
【English Translation】 English version 'The strife is ceased, having attained the supreme practice, healing all. What is observed is like a jewel, clear as the void, countless Bodhisattvas come to pay homage; Various forms are like wondrous flowers, like the trees of Mount Kalusilun (a mountain name). With no thoughts or distractions in mind, they all come to offer to the Buddha with the Ten Powers (Dasabala, the ten powers of a Buddha); The light of merit shines from their faces and brows, this light is extremely radiant, illuminating far and wide. Wherever they go, there is no seeking, what is received is never lost; There is no anger, no defilement, no attachment, every action is always with few desires.' 'At this time, the tree spirit, seeing the Buddha's majestic power, felt fear, and by the power of the Buddha, what was said was sincere and unanimous, using sixteen things to praise the Bodhisattva: Now the pure one is extremely wonderful and majestic, like the full moon of the fifteenth day; his light shines everywhere, like the sun rising and illuminating the world; like trees with lush flowers, all fragrant, with unique and beautiful appearances, golden and composed; the senses are quiet and stable, like a lotus flower in a bathing pool; what is preached has majesty, like a lion's roar, unique; like thinking of the Bodhisattva, walking alone in the forest without fear, the path he cultivates is the most noble among people, like Mount Anming (a mountain name) standing on the sea, surpassing and uniquely prominent; equal and firm, like Mount Cakkavāla (a mountain in Buddhist cosmology) standing above all mountains; the venerable one's merits are widely known far and near, like water that completely holds the heavens and the earth; his mind is broad and unique, this mind is infinite like the void; his mind is upright and stable, his light is unparalleled, like the heavens and earth that all beings look up to; his mind is pure and without defilement, all people are joyful to the extreme; his mind is clear and no one can see it, all beings can admire and love it; there is liberation and transcendence, completely cutting off all thoughts; the venerable one's power is supreme, like a hook and chain, all are subdued by it; what is practiced is diligent, the will is firm, all doubts and uncertainties are resolved; retreating and subduing the demons, abandoning weapons, causing them to return to their palaces, the venerable one's good benefits, obtaining the Ten Powers, power is unparalleled. Thus, monks, the tree spirit used sixteen things to praise the Bodhisattva's merits as unparalleled, and those who heard it were all delighted.' The Buddha told the monks: 'Pure'
居諸天以十八事，嗟嘆菩薩，毀呰魔眾。何謂十八？
「魔以見棄猶如羸老不能得勝，一。
「波旬劣極如朽墻壞，二。
「波旬大聖一己勇猛至愿而降伏卿，三。
「波旬無侶如病無養，四。
「波旬無力猶門戶破，五。
「波旬今見遠棄如失娛樂，六。
「波旬今日住于邪徑如賈失路，七。
「波旬疾棄如病不除，八。
「波旬愚癡所在不安，九。
「波旬不孝不知報恩，十。
「波旬馳走如師子吼小獸馳逸，十一。
「波旬見擯如眾斥棄，十二。
「波旬不知時節福盡無餘，眾所舍除如滿器土，十三。
「波旬已見縛束，勇猛巧言自懅怕擯，十四。
「波旬失眾力如失頭髮手足，十五。
「波旬無意如狂失志，十六。
「波旬迷惑不知家處，十七。
「波旬奔馳如狂逸走，十八。
「如是，比丘！凈居諸天以十八事毀訾波旬。」
佛告比丘：「宿衛佛樹諸天，以十六事覆蔽于魔。何謂十六？
「今日菩薩降伏波旬及諸官屬，一。
「今日菩薩總以大勢力攝取波旬令自然羸，二。
「今日菩薩使魔波旬不知處所，若日光明曀于熒火，三。
「今日菩薩以佛大權過諸天威拔惡根本，四。
「今日菩薩以佛大威神師子之力，消伏波旬若小獸縮，五。
「今日菩
【現代漢語翻譯】 現代漢語譯本 諸天以十八件事，讚歎菩薩，貶斥魔眾。這十八件事是什麼呢？ 『魔被拋棄，就像衰弱的老人無法取勝，一。 『波旬（魔王名）極其低劣，如同朽壞的墻壁，二。 『波旬大聖（指佛陀）以一己的勇猛和誓願降伏了你，三。 『波旬沒有同伴，如同生病無人照料，四。 『波旬無力，如同破敗的門戶，五。 『波旬現在被遠遠拋棄，如同失去了娛樂，六。 『波旬今日行於邪路，如同商人迷失了道路，七。 『波旬被迅速拋棄，如同疾病無法去除，八。 『波旬愚癡，所在之處都感到不安，九。 『波旬不孝，不知道報恩，十。 『波旬奔逃，如同獅子吼叫時小獸逃逸，十一。 『波旬被擯棄，如同被眾人斥責拋棄，十二。 『波旬不知時節，福報耗盡，被眾人捨棄，如同裝滿泥土的器皿被丟棄，十三。 『波旬已被束縛，雖然勇猛巧言，卻因害怕被拋棄而感到恐懼，十四。 『波旬失去力量，如同失去了頭髮和手足，十五。 『波旬沒有意志，如同瘋狂失去了理智，十六。 『波旬迷惑，不知道自己的家在哪裡，十七。 『波旬奔跑，如同瘋狂地逃逸，十八。 『比丘！凈居諸天就是用這十八件事來貶斥波旬。』 佛告訴比丘：『守護佛樹的諸天，用十六件事來遮蔽魔。這十六件事是什麼呢？』 『今日菩薩降伏了波旬及其所有眷屬，一。 『今日菩薩以強大的力量攝取波旬，使其自然衰弱，二。 『今日菩薩使魔波旬不知所措，如同日光遮蔽了螢火蟲的光芒，三。 『今日菩薩以佛陀的大權超越諸天的威勢，拔除了惡的根本，四。 『今日菩薩以佛陀的大威神力，如同獅子的力量，消伏了波旬，如同小獸畏縮，五。
【English Translation】 English version The gods of the Pure Abodes, with eighteen matters, praised the Bodhisattva and disparaged the hosts of Mara. What are these eighteen? 'Mara is abandoned, like a feeble old man unable to prevail, one. 'Papiyas (Mara's name) is utterly inferior, like a decayed wall, two. 'The Great Sage (referring to the Buddha) subdued you with his own courage and vow, three. 'Papiyas is without companions, like a sick person without care, four. 'Papiyas is powerless, like a broken gate, five. 'Papiyas is now far abandoned, like one who has lost his pleasures, six. 'Papiyas today dwells on a wrong path, like a merchant who has lost his way, seven. 'Papiyas is quickly abandoned, like a disease that cannot be cured, eight. 'Papiyas is foolish, feeling uneasy wherever he is, nine. 'Papiyas is unfilial, not knowing how to repay kindness, ten. 'Papiyas flees, like small animals scattering when a lion roars, eleven. 'Papiyas is rejected, like one who is rebuked and abandoned by the crowd, twelve. 'Papiyas does not know the times, his blessings are exhausted, and he is discarded by the crowd, like a vessel filled with earth being thrown away, thirteen. 'Papiyas is already bound, though brave and eloquent, he is fearful of being abandoned, fourteen. 'Papiyas has lost his strength, like losing his hair, hands, and feet, fifteen. 'Papiyas is without will, like a madman who has lost his mind, sixteen. 'Papiyas is confused, not knowing where his home is, seventeen. 'Papiyas runs about, like a madman fleeing, eighteen. 'Thus, monks! The gods of the Pure Abodes disparaged Papiyas with these eighteen matters.' The Buddha told the monks: 'The gods who guard the Bodhi tree, with sixteen matters, covered up Mara. What are these sixteen?' 'Today the Bodhisattva has subdued Papiyas and all his retinue, one. 'Today the Bodhisattva, with great power, has seized Papiyas, causing him to naturally weaken, two. 'Today the Bodhisattva has caused Mara Papiyas to be at a loss, like the sunlight obscuring the light of a firefly, three. 'Today the Bodhisattva, with the Buddha's great authority, surpasses the power of the gods, uprooting the root of evil, four. 'Today the Bodhisattva, with the Buddha's great divine power, like the strength of a lion, has subdued Papiyas, like a small animal cowering, five.
薩墮魔山谷，如有力人斫截樹木，六。
「今日菩薩懊惱波旬，如大怨家見逐曠野，七。
「今日菩薩得波旬降，猶如大海和于牛跡，八。
「今日波旬妒于菩薩，如獄囚得脫故有賊心，九。
「今日菩薩迷惑波旬，如豪貴之人牽掣貧匱，十。
「今日菩薩棄捐波旬，如非法王失於故土，十一。
「今日菩薩勝於波旬，如猛毅士屈伏劣弱，十二。
「今日菩薩令魔憂戚，如破壞人不知所奏，十三。
「今日菩薩令魔訛言如海船壞，十四。
「今日菩薩令魔消除，猶如劫盡燒諸草木，十五。
「今日菩薩毀落波旬，猶如大勢壞諸異學，十六。
「如是，比丘！宿衛佛樹諸天，以是十六事，覆于魔波旬。
「於是時弊魔聞諸天人至誠分別，決了本末教令還歸。魔毒益盛，謂菩薩言：『疾起奔馳，我眾兵仗十八億眾，皆共並勢，如是勢相，若斯度已而危仁身。是我眷屬眾兵相越，我終不言當復相救，速疾起走。』
「菩薩答曰：『如須彌山不可動搖，一切十方諸會眾多尚可墮地，萬物草木皆為眾生無能傾心，若有一意尚竭大海不損吾心，不得佛道吾終不起。』魔復說言：『我生欲界，一切四天王、天帝諸釋、阿須倫、健陀羅、迦留羅、真陀羅、摩休勒，在中為主屬我無餘，仁亦屬我，今者自恣耶
【現代漢語翻譯】 現代漢語譯本 薩墮魔山谷（Sāduómó shāngǔ），如有力之人砍伐樹木，六。 『今日菩薩懊惱波旬（Bōxún，魔王），如大仇敵被驅逐到曠野，七。 『今日菩薩降伏波旬，猶如大海與牛蹄印相比，八。 『今日波旬嫉妒菩薩，如獄囚逃脫后仍有賊心，九。 『今日菩薩迷惑波旬，如富貴之人牽制貧困之人，十。 『今日菩薩拋棄波旬，如非法之王失去故土，十一。 『今日菩薩勝過波旬，如勇猛之士屈服弱者，十二。 『今日菩薩令魔憂愁，如破壞之人不知所措，十三。 『今日菩薩令魔胡言亂語，如海船破損，十四。 『今日菩薩令魔消散，猶如劫末焚燒草木，十五。 『今日菩薩摧毀波旬，猶如大勢力摧毀各種異端學說，十六。 『如是，比丘（Bǐqiū，佛教出家男子）！守護佛樹的諸天，用這十六件事來壓制魔王波旬。 『這時，魔王聽到諸天人真誠的分別，瞭解了事情的始末，教令他返回。魔王的毒害更加強烈，對菩薩說：『快起來逃跑，我的軍隊有十八億之眾，都聯合起來，這樣的聲勢，如果這樣下去你的身體就危險了。我的眷屬軍隊眾多，我不會再說要來救你，快點逃走。』 『菩薩回答說：『如須彌山（Xūmíshān，佛教中的聖山）不可動搖，即使十方諸會眾多都可能墜落到地上，萬物草木都為眾生，不能動搖我的心，即使只有一個念頭，我也可以竭盡大海，也不會損害我的心，如果不能得到佛道，我終究不會起身。』魔王又說：『我生於欲界（Yùjiè，佛教三界之一），一切四天王（Sìtiānwáng，佛教護法神）、天帝諸釋（Tiāndì zhūshì，帝釋天）、阿修羅（Āxiūluó，一種神道）、健陀羅（Jiàntuóluó，一種天神）、迦樓羅（Jiālóuluó，一種神鳥）、真陀羅（Zhēntuóluó，一種天神）、摩休勒（Móxiūlè，一種天神），都在我統領之下，沒有剩餘，你也屬於我，現在你卻如此放縱嗎？』
【English Translation】 English version In the Sāduómó Valley, if a strong person were to cut down trees, six. 'Today, the Bodhisattva is vexing Mara (Bōxún, the demon king), like a great enemy being chased into the wilderness, seven. 'Today, the Bodhisattva subdues Mara, like the ocean compared to a cow's footprint, eight. 'Today, Mara is jealous of the Bodhisattva, like a prisoner who has escaped but still has the heart of a thief, nine. 'Today, the Bodhisattva confuses Mara, like a wealthy person controlling a poor person, ten. 'Today, the Bodhisattva abandons Mara, like an unlawful king losing his homeland, eleven. 'Today, the Bodhisattva overcomes Mara, like a brave warrior subduing the weak, twelve. 'Today, the Bodhisattva makes the demon sorrowful, like a destructive person not knowing what to do, thirteen. 'Today, the Bodhisattva makes the demon speak nonsense, like a ship at sea breaking apart, fourteen. 'Today, the Bodhisattva causes the demon to vanish, like the burning of all vegetation at the end of a kalpa, fifteen. 'Today, the Bodhisattva destroys Mara, like a great power destroying various heretical teachings, sixteen. 'Thus, Bhikkhus (Bǐqiū, Buddhist monks)! The devas (gods) guarding the Bodhi tree, used these sixteen things to suppress the demon Mara.' 'At this time, the demon king, hearing the sincere distinctions of the devas, understood the beginning and end of the matter, and was instructed to return. The demon's poison grew stronger, and he said to the Bodhisattva: 'Quickly get up and flee, my army has eighteen billion troops, all united, with such momentum, if this continues your body will be in danger. My family's army is numerous, I will not say I will come to save you again, quickly flee.' 'The Bodhisattva replied: 'Like Mount Sumeru (Xūmíshān, the sacred mountain in Buddhism) cannot be shaken, even if all the assemblies of the ten directions were to fall to the ground, all things and vegetation are for the sake of sentient beings, and cannot shake my heart, even with a single thought, I can exhaust the ocean, and it will not harm my heart, if I cannot attain Buddhahood, I will not rise.' The demon king said again: 'I was born in the desire realm (Yùjiè, one of the three realms in Buddhism), all the Four Heavenly Kings (Sìtiānwáng, Buddhist guardian deities), the Heavenly Emperor Shakra (Tiāndì zhūshì, Indra), Asuras (Āxiūluó, a type of demigod), Gandharvas (Jiàntuóluó, a type of celestial being), Garudas (Jiālóuluó, a type of divine bird), Kinnaras (Zhēntuóluó, a type of celestial being), and Mahoragas (Móxiūlè, a type of celestial being), are all under my command, without exception, you also belong to me, yet now you are so unrestrained?'
？』
「菩薩答曰：『卿欲界尊自謂威神，必非是尊，非法尊也，道法尊者乃謂為尊。不但欲尊，地獄、餓鬼、畜生於中罪尊，非道正真無上聖尊也；必當成佛，降伏弊魔。』魔復報曰：『今日沙門獨在林岨，欲得是愿致為甚難，欲立應行今且壞失，何因得道？』
「菩薩報曰：『以失義理，告何從來？不違禪定神足功德，不亡威力能大勤修，乃名曰為精進力也，不成佛道終不起也。魔何所恚在前而住，宣粗惡辭？』『或謂已止。一己獨身在於曠野，猶如一日滅十方闇眾光炬明，今與大眾，乃在吾前而現顏貌。吾當相逼速起出去，必相危害已興眾變，遇眾苦難。鬼神所在能立郡縣，猶是所作能成自在，眾形無數天人逼卿。』
「菩薩報曰：『空尚可盡，風尚可握，男女大小，其月無垢光滅眾冥，尚可墮地。光亦可冥，無能移吾退樹下去。要成道德，雖興勢力不捨兵眾興粗害心，吾常仁慈柔和為本，咄咀小子，如斯毀壞不察本變，不捨兵眾，吾在眾中若紫金山，猶大寶藏靡不咨嗟，如妙華鬘今日必勝，化大亂眾善毀魔兵，鬼神種靡不歸伏。』音越梵天聞於十方，聲如哀鸞。『諸神惡鬼此眾伴侶，天神來現住在目前，遍虛空中皆集勇猛，來詣樹下欲得壞卿。』『假使大千滿中諸形若干種變皆執金剛，不能動吾，雖懷
【現代漢語翻譯】 現代漢語譯本 菩薩回答說：『你這個欲界之尊自認為有威神，必定不是真正的尊者，不是合乎佛法的尊者，遵循正道佛法的尊者才可稱為尊者。不僅僅是欲界之尊，地獄、餓鬼、畜生道中的罪惡之尊，都不是真正無上的聖尊；必定要成就佛果，降伏邪魔。』魔又回答說：『今日沙門獨自在林間險阻之地，想要實現這個願望非常困難，想要建立功業卻要面臨失敗，如何能夠得道？』 菩薩回答說：『因為你失去了正義的道理，所以才這樣發問。我不違背禪定和神通的功德，不喪失威力，能夠精進修行，這才能稱為精進之力，不成佛道終不罷休。魔為何如此憤怒，在我面前說出粗惡的言辭？』『或許你認為我已經停止修行。我獨自一人身處曠野，就像一日的光芒能驅散十方黑暗，如同眾光炬火般明亮，現在我與大眾在一起，你卻在我面前現出醜惡的顏貌。我應當逼迫你，讓你速速離去，必定會給你帶來危害，引發各種變故，遭遇各種苦難。鬼神所在之處能夠建立郡縣，仍然是他們所作所為能夠成就自在，無數的天人會逼迫你。』 菩薩回答說：『虛空尚且可以窮盡，風尚且可以被抓住，男女老少，月亮無垢的光芒可以消滅黑暗，尚且可以墜落到地上。光明也可以變得昏暗，但沒有人能夠移動我，讓我離開這棵樹。我一定要成就道德，即使你興起勢力，不放棄兵眾，興起粗暴的害人之心，我仍然以仁慈柔和為根本。咄，你這個小子，像這樣毀壞而不考察根本的變化，不放棄兵眾，我身處大眾之中，就像紫金山一樣，如同大寶藏一樣，沒有誰不讚嘆，如同美妙的花鬘，今日必定勝利，化解大亂，摧毀魔兵，鬼神之類沒有不歸順的。』聲音傳遍梵天，響徹十方，聲音如同哀鸞。『諸神惡鬼，這些你的同伴，天神現在出現在眼前，遍佈虛空，都聚集了勇猛的力量，來到樹下想要破壞你。』『即使大千世界中充滿各種各樣的變化，都拿著金剛杵，也不能動搖我，即使你懷有
【English Translation】 English version The Bodhisattva replied: 'You, the lord of the desire realm, who consider yourself powerful and divine, are certainly not a true lord, not a lord in accordance with the Dharma. Only those who follow the righteous path of the Dharma can be called lords. Not only the lords of the desire realm, but also the lords of sin in hell, hungry ghosts, and animals are not truly supreme and holy lords; one must attain Buddhahood and subdue the evil demons.' The demon replied again: 'Today, the Shramana is alone in the perilous forest, and it is very difficult to achieve this wish. If you want to establish merit, you will face failure. How can you attain the Way?' The Bodhisattva replied: 'Because you have lost the principles of righteousness, you ask such questions. I do not violate the merits of meditation and supernatural powers, I do not lose my power, and I can diligently cultivate. This is what is called the power of diligence. I will not give up until I attain Buddhahood. Why are you, demon, so angry, speaking such harsh words in front of me?' 'Perhaps you think I have stopped practicing. I am alone in the wilderness, like the light of the sun that can dispel the darkness of the ten directions, like a bright torch. Now I am with the multitude, yet you show your ugly face in front of me. I should force you to leave quickly, which will surely bring you harm, cause various changes, and encounter various sufferings. The places where ghosts and gods are can establish counties, and they can still achieve freedom through their actions. Countless gods and humans will force you.' The Bodhisattva replied: 'Even the void can be exhausted, the wind can be grasped, men and women, young and old, the moon's immaculate light can extinguish darkness, and it can still fall to the ground. Light can also become dim, but no one can move me and make me leave this tree. I must achieve morality. Even if you raise your power, do not give up your troops, and raise a violent heart to harm others, I will still take compassion and gentleness as my foundation. Fie, you little one, destroying without examining the fundamental changes, not giving up your troops. I am among the multitude, like a purple gold mountain, like a great treasure, and no one does not admire me, like a beautiful garland. Today I will surely win, resolve the great chaos, destroy the demon troops, and all kinds of ghosts and gods will submit. 'The sound spread throughout the Brahma heavens, resounding in the ten directions, like the cry of a mournful bird. 'All the gods and evil ghosts, your companions, the gods are now appearing before your eyes, filling the void, all gathering their courage, coming to the tree to destroy you.' 'Even if the great chiliocosm is filled with all kinds of changes, all holding vajras, they cannot shake me. Even if you harbor
噁心執持五兵，吾不畏之。』魔持刀劍：『沙門速起盡力馳走，今以刀刃段段解截。』『假使三千土地所有境界，皆滿中魔各各執劍如須彌山，不能搖動吾一毛矣，況欲害乎。吾心堅強終不傾移。』神通之曜巍巍無量，體紫金色如火中金。魔王益惱，召四部兵大來集會：『無極大力當往戰鬥，自古迄今未見有此，汝等並勢當討滅之。』
「爾時四部十八億眾，各各變為師子熊羆、虎兕象龍、牛馬犬豕猴猿之形，不可稱言；蟲頭人軀，虺蛇之身，黿鼉之首，一面六目，或一項而多頭，齒牙爪距擔山吐火，雷電四繞護戈矛戟。菩薩慈心不驚不怖一毛不動，光顏益好。鬼兵不能得近，魔王自前與佛相詰難，其辭曰：
「『比丘何求坐樹下？ 樂於林藪毒獸間； 云起可畏窈冥冥， 天鬼圍繞不以驚。』 『古有真道佛所行， 澹泊無畏除無明； 其成最勝法滿藏， 吾求斯坐決魔王。』 『汝當作王轉金輪， 七寶自至典四方； 所受五欲最無比， 斯處無道起入宮。』 『吾睹欲盛吞火銅， 棄國如唾無所貪； 得王亦有老死憂， 去此無利勿妄談。』 『何安坐林而大語， 委國財位守空閑； 不見我與四部兵， 像馬步兵十八億。』 『以見猿猴師子面， 虎兕毒蛇像鬼形； 皆持刀劍護
【現代漢語翻譯】 『我厭惡地執持著五種兵器，我不會畏懼它們。』魔王手持刀劍說：『沙門（指修行者）快起來，盡力逃跑，現在我要用刀刃將你一段段地砍斷。』『即使三千大千世界的所有土地都充滿魔鬼，每個魔鬼都拿著像須彌山（Mount Sumeru）一樣大的劍，也不能動搖我一根毫毛，更何況是傷害我呢？我的心堅強，終究不會動搖。』神通的光輝巍峨無量，身體呈現紫金色，如同火焰中的黃金。魔王更加惱怒，召集四部大軍前來：『擁有無極力量的你們應當前去戰鬥，自古至今從未見過這樣的情況，你們合力應當將他消滅。』 當時四部十八億的軍隊，各自變成獅子、熊、羆、老虎、犀牛、大象、龍、牛、馬、狗、豬、猴子、猿猴的形狀，不可計數；有的蟲頭人身，有的虺蛇之身，有的黿鼉之首，有的一個頭六隻眼睛，有的一個脖子多個頭，牙齒爪子可以擔山吐火，雷電環繞，手持戈矛戟。菩薩慈悲之心，不驚不怖，一根毫毛都不動，光彩容顏更加美好。鬼兵不能靠近，魔王親自上前與佛陀辯論，他的言辭是： 『比丘（指修行者）為何要坐在樹下？喜歡在樹林草叢毒獸之間；云起時可怕而幽暗，天鬼圍繞也不感到驚恐。』 『古有真道是佛陀所行，淡泊無畏，去除無明（指迷惑、不明白事理）；成就最殊勝的法，充滿寶藏，我爲了求得這個而坐在這裡，決心戰勝魔王。』 『你應該做轉輪聖王，七寶自然到來，統治四方；所享受的五欲（指色、聲、香、味、觸五種慾望）無比美好，這裡沒有道，應該回到宮殿去。』 『我看到慾望如同吞食燒紅的銅，拋棄國家如同唾棄，毫無貪戀；即使做了國王也有衰老死亡的憂愁，離開這裡沒有利益，不要胡說八道。』 『為何安坐林中而大聲說話，拋棄國家財富地位，守著空閑？難道沒看見我與四部大軍，像兵、馬兵、步兵共十八億嗎？』 『我看見了猿猴、獅子的面孔，老虎、犀牛、毒蛇、大象、鬼怪的形狀；都拿著刀劍護衛著你。』
【English Translation】 'I am disgusted by holding these five weapons, I do not fear them.' The demon king, holding swords, said: 'Shramana (referring to a practitioner), quickly get up and run with all your might, now I will cut you into pieces with my blades.' 'Even if all the lands of the three thousand great chiliocosms were filled with demons, each demon holding a sword as large as Mount Sumeru, they could not shake a single hair of mine, let alone harm me? My heart is strong and will never waver.' The radiance of his spiritual powers was immeasurable, his body was purple-gold, like gold in fire. The demon king became even more enraged, and summoned the four divisions of his great army: 'You who possess boundless power should go to battle, never before has such a thing been seen, you must join forces and destroy him.' At that time, the eighteen billion troops of the four divisions each transformed into the shapes of lions, bears, grizzlies, tigers, rhinoceroses, elephants, dragons, cows, horses, dogs, pigs, monkeys, and apes, beyond counting; some had insect heads and human bodies, some had the bodies of vipers, some had the heads of turtles, some had one head with six eyes, some had one neck with many heads, their teeth and claws could carry mountains and spit fire, lightning surrounded them, and they held spears and halberds. The Bodhisattva's heart of compassion was not startled or afraid, not a single hair moved, his radiant face became even more beautiful. The demon soldiers could not get close, and the demon king himself came forward to argue with the Buddha, his words were: 'Why does the Bhikshu (referring to a practitioner) sit under the tree? Enjoying the forest thickets among poisonous beasts; when clouds rise, it is frightening and dark, surrounded by heavenly demons, yet you are not afraid.' 'The true path of old was walked by the Buddha, tranquil and fearless, removing ignorance (referring to confusion, not understanding the principles of things); achieving the most supreme Dharma, full of treasures, I sit here to seek this, determined to defeat the demon king.' 'You should become a Chakravartin king, the seven treasures will come naturally, ruling the four directions; the five desires (referring to the five desires of form, sound, smell, taste, and touch) you would enjoy would be incomparably wonderful, there is no path here, you should return to the palace.' 'I see desire as swallowing burning copper, abandoning the kingdom as if spitting, without any greed; even if one becomes a king, there is the worry 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 loudly, abandoning the wealth and position of the kingdom, keeping to idleness? Do you not see me and the four divisions of my great army, eighteen billion elephant soldiers, horse soldiers, and foot soldiers?' 'I have seen the faces of monkeys and lions, the shapes of tigers, rhinoceroses, poisonous snakes, elephants, and ghosts; all holding swords to protect you.'
戈矛， 跳躍哮呼滿虛空。』 『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。』 『魔有本要令我退， 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。』 『昔吾行愿從定光， 受莂為佛釋迦文； 恐畏相盡故坐斯， 意定必解壞汝軍。』 『我所奉事諸佛多， 財寶衣食常施人； 仁戒積德厚于地， 是以脫想無患難。』 菩薩即以智慧力， 伸手按地是知我； 應時普地轟大動， 魔與官屬顛倒墮。 魔王敗績悵失利， 惛迷卻踞前畫地； 其有曉心乃了悟， 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， 而我以等如眾生。 若調象馬雖以調， 然後故能會復生； 若得最調如佛調， 以如佛說無不仁。』 垓天見佛擒魔眾， 忍調無想怨自降； 諸天歡喜奉華臻， 非法王壞法王勝。 本從等意智慧力， 慧能即時禳不祥； 能使怨家為弟子， 當禮四等道之證。 面如滿月色從容， 名聞十方德如山； 求佛相貌難得比， 當稽首斯度世仙。」
普曜經行道禪思品第十九
佛告
【現代漢語翻譯】 現代漢語譯本 『長矛戈戟，跳躍呼嘯，響徹虛空。』 『假設有億萬垓（垓：古代數量單位，表示極大的數）神兵利器，像你這樣的魔軍前來會戰； 箭矢刀刃，如風雨般猛烈攻擊，若不先證得佛果，我終將不會起身。』 『魔軍的本意是要讓我退卻，我也發誓絕不空返； 如今你的福德之地與佛相比如何，由此可知誰能得勝。』 『我曾終身樂於佈施，所以統治六慾天（六慾天：佛教宇宙觀中欲界天的六層天）成為魔王； 比丘（比丘：佛教出家男眾）知道我宿世的福德行為，自稱無量，誰能為我作證？』 『過去我修行發願，從定光佛（定光佛：過去佛之一）那裡，受記為佛，名為釋迦文（釋迦文：佛教創始人，即釋迦牟尼）； 因為要斷除一切恐懼，所以安坐於此，心意堅定，必定能瓦解你的魔軍。』 『我所奉事過的諸佛很多，財寶衣食常常佈施給他人； 仁慈持戒，積德深厚如大地，因此脫離妄想，沒有患難。』 菩薩（菩薩：佛教中發願成佛的修行者）隨即運用智慧之力，伸手按地，以此證明自己； 當時整個大地轟然震動，魔王和他的眷屬都顛倒墜落。 魔王戰敗，悵然失利，昏迷地退踞，在地上畫圈； 其中有心智清醒的，立刻覺悟，隨即前來歸順，懺悔過錯。 『我不再使用兵器，以平等的慈悲心來化解魔怨； 世俗使用兵器會動搖人心，而我以平等心對待一切眾生。 如果調伏象馬，雖然可以調伏，但之後仍會復發； 如果能像佛陀那樣調伏，就能像佛陀所說的那樣，沒有不仁慈的。』 垓天（垓天：指極多的天眾）看到佛陀降伏魔眾，以忍辱調伏，不生妄想，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。 本從平等心和智慧力，智慧能立刻消除不祥； 能使怨敵成為弟子，應當禮敬四等心（四等心：佛教的四種無量心，即慈、悲、喜、舍）的證悟。 面容如滿月般安詳，名聲傳遍十方，德行如山嶽般高大； 求佛的相貌難以比擬，應當稽首禮拜這位度化世間的仙人。」
《普曜經·行道禪思品第十九》
佛陀告訴
【English Translation】 English version 'Spears and lances, leaping and roaring, filled the void.' 'Suppose there were billions of 'gai' (gai: an ancient unit of large number) of divine weapons, and demons like you came to this battle; Arrows and blades, attacking like wind and rain, if I do not first attain Buddhahood, I will not rise.' 'The demons' intention is to make me retreat, but I also vow not to return empty-handed; Now, how does your land of merit compare to the Buddha's? From this, it can be known who will be victorious.' 'I have been generous in giving throughout my life, therefore I rule the Six Desire Heavens (Six Desire Heavens: the six heavens of the desire realm in Buddhist cosmology) as a demon king; The Bhikkhus (Bhikkhus: Buddhist monks) know my past meritorious deeds, claiming to be immeasurable, who can testify for me?' 'In the past, I practiced and made vows, from Dipankara Buddha (Dipankara Buddha: one of the past Buddhas), I received the prophecy to become a Buddha named Shakyamuni (Shakyamuni: the founder of Buddhism, also known as Siddhartha Gautama); Because I want to eliminate all fear, I sit here steadfast in mind, and I will surely break your demon army.' 'I have served many Buddhas, and I have often given wealth, treasures, food, and clothing to others; Kind and disciplined, accumulating merit as deep as the earth, therefore I am free from delusion and have no suffering.' The Bodhisattva (Bodhisattva: a practitioner on the path to Buddhahood) then used the power of wisdom, reaching out and pressing the earth, to prove himself; At that moment, the entire earth shook with a great roar, and the demon king and his retinue fell upside down. The demon king was defeated, disappointed, and confused, retreating and drawing circles on the ground; Those who were clear-minded immediately awakened, and then came to surrender, repenting their mistakes. 'I will no longer use weapons, but use equal compassion to resolve the demon's resentment; The world uses weapons to disturb people's hearts, but I treat all beings with equality. If you tame elephants and horses, although they can be tamed, they will relapse later; If you can tame like the Buddha, then as the Buddha said, there is no lack of kindness.' The 'gai' heavens (gai heavens: refers to numerous heavenly beings) saw the Buddha subdue the demons, using patience to tame them, without delusion, and resentment naturally subsided; The heavens rejoiced, offering flowers, the king of unrighteousness was destroyed, and the king of righteousness was victorious. Originally from equal mind and the power of wisdom, wisdom can immediately dispel misfortune; Able to make enemies become disciples, one should pay homage to the attainment of the four immeasurable minds (four immeasurable minds: the four boundless states of mind in Buddhism, namely loving-kindness, compassion, joy, and equanimity). His face is as serene as the full moon, his name is known in all directions, and his virtue is as high as a mountain; Seeking the Buddha's appearance is incomparable, one should bow to this immortal who saves the world.」
Chapter 19, 'Practice, Meditation, and Contemplation' of the Universal Radiance Sutra
The Buddha told
比丘：「菩薩坐佛樹下，以降魔怨成正真覺。消荊蕀根三毒之源，無諸緣起陰蓋衰種；永無微曀，眾想以定凈如虛空；勇猛無難，豎其大幢顯示一切，招來十方度脫三界。默坐樹下示現四禪，為將來學顯道徑路；以縛諸我神通微妙，棄欲惡法無復五蓋，不受五欲眾惡自滅，念計分明；思視無為，譬如健人得勝怨家，意以清凈成一禪行。心自開解卻情慾意，無惡可攻不復計觀，寂然惔怕如聖賢行念思以滅，譬如山頂之泉水自在中出盈流於外，溪谷雨潦無緣得入，靜然守一專心不移成二禪行。又棄喜意惟見無慾，外諸好惡一不得入，內亦不起，心正體安，譬如蓮華根在土中華合未開，根莖華葉潤漬水中，以凈見真成三禪行。棄苦樂意無憂樂想，心不依善亦不附惡，無苦樂志正在其中，如人沐浴潔凈覆以鮮好白繒，中外俱凈表裡無垢，喘息自滅寂然無變，成四禪行。
「譬如陶家，和埴調軟中無砂礫，在作何器。精進開發無所不能，已得定意建立大慈不捨大悲，智慧善權究暢要妙。通三十七道品之行，所謂：四意止、四意斷、四禪足、五根、五力、七覺、八道，終而復始。以曉三脫得三達智，去來今事無所掛礙。變化現法所欲如意，不復用思身能飛行；能分一身作百作千，至億萬無數，復令為一。能徹入地石壁皆過從一方
【現代漢語翻譯】 比丘問：『菩薩坐在菩提樹下，降伏魔怨，成就真正的覺悟。他消除了荊棘般的煩惱，斷絕了三毒（貪、嗔、癡）的根源，沒有了各種緣起、五陰（色、受、想、行、識）的覆蓋和衰敗的種子；永遠沒有絲毫的昏暗，所有的思緒都因禪定而清凈如虛空；他勇猛無畏，豎起大法幢，顯示一切真理，招引十方眾生，度脫三界（欲界、色界、無色界）。他默坐在樹下，示現四禪（初禪、二禪、三禪、四禪），為未來的學人指明修道的路徑；他以神通微妙的力量束縛住各種『我』的執著，捨棄慾望和惡法，不再受五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）的束縛，不受五欲（色、聲、香、味、觸）的誘惑，各種惡念自然消滅，念頭清晰分明；他思考觀察無為的境界，就像一個健壯的人戰勝了怨敵，心意清凈，成就初禪的修行。他的心自然開解，擺脫了情慾的束縛，沒有了可以攻擊的惡念，不再有計較和觀察，寂靜安詳，就像聖賢的修行，念頭和思慮都已滅盡，就像山頂的泉水，自然涌出，充滿流淌，溪谷雨水無法進入，靜靜地守住一心，專心不移，成就二禪的修行。他又捨棄了喜悅的心情，只看到無慾的境界，外在的各種好惡都無法進入，內心也不再產生，心正身安，就像蓮花，根在土中，花苞未開，根莖花葉都浸潤在水中，以清凈的見解看到真理，成就三禪的修行。他捨棄了苦樂的感受，沒有憂愁和快樂的想法，心不依附於善，也不依附於惡，沒有苦樂的執著，正處於中道，就像一個人沐浴后潔凈，覆蓋上鮮艷潔白的絲綢，內外都清凈，表裡都沒有污垢，呼吸自然平息，寂靜無變，成就四禪的修行。』 『譬如陶工，和泥調得柔軟，裡面沒有沙礫，可以用來製作任何器物。精進開發，沒有什麼不能做到的，已經得到禪定，建立大慈大悲，不捨棄大悲心，智慧善巧，通達微妙的道理。他通達三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道）的修行，終而復始。他通曉三解脫（空解脫、無相解脫、無愿解脫），得到三明（宿命明、天眼明、漏盡明）的智慧，對於過去、現在、未來的事情都沒有掛礙。他能變化顯現各種法，隨心所欲，不再需要思考，身體能夠飛行；他能將一個身體分成一百個、一千個，乃至億萬個無數個，又能讓它們合為一個。他能穿透地和石壁，從一個方向
【English Translation】 A Bhikshu asked: 'The Bodhisattva sat under the Bodhi tree, subdued the demonic forces, and attained true enlightenment. He eliminated the thorns of afflictions, cut off the roots of the three poisons (greed, hatred, and delusion), and was free from all arising conditions, the coverings of the five aggregates (form, feeling, perception, mental formations, and consciousness), and the seeds of decay; there was never any dimness, and all thoughts were purified by meditation, like empty space; he was courageous and fearless, raised the great Dharma banner, revealed all truths, attracted beings from the ten directions, and liberated them from the three realms (the desire realm, the form realm, and the formless realm). He sat silently under the tree, demonstrating the four dhyanas (first dhyana, second dhyana, third dhyana, and fourth dhyana), showing the path of practice to future learners; with the subtle power of spiritual abilities, he bound all attachments to 'self', abandoned desires and evil dharmas, was no longer bound by the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), was not tempted by the five desires (form, sound, smell, taste, and touch), and all evil thoughts naturally ceased, his thoughts were clear and distinct; he contemplated the state of non-action, like a strong person who has defeated an enemy, his mind was pure, and he achieved the practice of the first dhyana. His mind naturally opened up, freed from the bondage of desires, there were no evil thoughts to attack, no more calculations or observations, he was peaceful and tranquil, like the practice of the sages, his thoughts and considerations were extinguished, like a spring on a mountaintop, naturally gushing out, full and flowing, the water from streams and rain could not enter, he quietly guarded his one-pointed mind, unwavering, and achieved the practice of the second dhyana. He also abandoned the feeling of joy, only seeing the state of non-desire, all external likes and dislikes could not enter, and no longer arose within, his mind was upright and his body was at peace, like a lotus flower, its roots in the soil, the bud unopened, the roots, stems, and leaves all immersed in water, with pure insight he saw the truth, and achieved the practice of the third dhyana. He abandoned the feelings of pain and pleasure, had no thoughts of sorrow or joy, his mind did not cling to good, nor did it cling to evil, there was no attachment to pain or pleasure, he was in the middle way, like a person who has bathed and is clean, covered with bright white silk, both inside and outside are pure, there is no defilement inside or out, his breathing naturally ceased, he was silent and unchanging, and achieved the practice of the fourth dhyana.' 『Like a potter, who mixes clay until it is soft, with no sand or grit, and can use it to make any vessel. With diligent effort, there is nothing he cannot do, he has already attained meditation, established great loving-kindness and great compassion, not abandoning great compassion, with skillful wisdom, he understands the subtle principles. He understands the practice of the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path), from beginning to end. He understands the three liberations (emptiness, signlessness, and wishlessness), and attains the wisdom of the three insights (knowledge of past lives, the divine eye, and the extinction of outflows), he has no attachments to the past, present, or future. He can transform and manifest all dharmas, as he wishes, no longer needing to think, his body can fly; he can divide one body into a hundred, a thousand, even billions and countless, and then make them one again. He can penetrate the earth and stone walls, from one direction
現，俯沒仰出如出入水，能身中出水火，履水行虛身不陷墜；坐臥空中如鳥飛翔，坐能及天手捫日月，其身平立能至梵天，出沒自在；眼能徹視，耳能洞聽，豫知諸天人龍鬼神蚑行蠕動之類身行口言。念于所念悉見聞知，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。
「菩薩觀天上、人中、地獄、畜生、鬼神五道先世父母兄弟妻子中外姓字，一一分別。一世十世百千億無數世事，至於天地成敗空荒之時，還覆成時。能知一劫十劫至千億劫無數劫中，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。見人魂神各自隨行生於五趣中，或墮餓鬼，或墮畜生，或作鬼神，或生天上，或入人形，有生豪貴富樂家者，或生卑鄙貧賤家者；知眾生惑五陰自蔽色痛想行識皆習五欲，眼色耳聲鼻香舌味身受心法為愛慾所牽，惑于財色思望安樂。
「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。何謂為八？正見、正念、正言、正業、正治、正方便、正意、正定。譬如無薪無火不然不滅，是謂
【現代漢語翻譯】 現代漢語譯本：現在，（菩薩）身體能像在水中出入一樣，忽而沒入，忽而仰出，能在身體中發出水火，能在水上行走，在空中行走身體不會陷落墜地；在空中坐臥如同鳥兒飛翔，坐著能到達天界，手能觸控日月，身體站立能到達梵天（色界天的最高層），出沒自在；眼睛能徹底看穿，耳朵能清楚聽見，預先知道諸天、人、龍、鬼神以及所有爬行蠕動生物的行動和言語。心中所想的都能看見、聽見和知道，知道所有有貪慾和沒有貪慾的人，有嗔恨和沒有嗔恨的人，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，一切都能知道。 菩薩能觀察天上、人間、地獄、畜生、鬼神這五道眾生前世的父母、兄弟、妻子以及內外親屬的姓氏名字，一一分別清楚。能知道一世、十世、百千億無數世的事情，乃至天地形成、敗壞、空無荒涼的時候，以及再次形成的時候。能知道一劫、十劫乃至千億無數劫中，內外親屬的姓氏名字、衣食、苦樂、壽命長短，死後轉生到哪裡，從頭到尾所經歷的身體生長、衰老、死亡，形貌美醜、賢愚苦樂，三界的一切都能分別知道。能看見人的魂神各自隨著業力在五道中輪迴，有的墮入餓鬼道，有的墮入畜生道，有的成為鬼神，有的生到天上，有的轉生為人，有的出生在豪門富貴之家，有的出生在卑微貧賤之家；知道眾生被五陰（色、受、想、行、識）所迷惑，被色、聲、香、味、觸、法這五欲所牽引，被財色所迷惑，渴望安樂。 從這裡產生各種惡的根源，從惡導致痛苦。能斷除愛慾的習性，不隨淫心哪怕像毛髮一樣細微，奉行八正道就能滅除一切痛苦。什麼是八正道呢？正見、正念、正語、正業、正命、正精進、正思惟、正定。譬如沒有柴火，火就不會燃燒也不會熄滅，這就是（滅苦的道理）。
【English Translation】 English version: Now, (the Bodhisattva) can move up and down as if in water, sometimes submerging and sometimes emerging, can produce water and fire from the body, can walk on water, and can walk in the air without falling; can sit and lie in the air like a bird flying, can reach the heavens while sitting, can touch the sun and moon with their hands, and can reach the Brahma heaven (the highest level of the form realm) while standing, moving freely; the eyes can see through everything, the ears can hear clearly, and can foresee the actions and words of all gods, humans, dragons, ghosts, and all crawling and moving creatures. All thoughts in the mind can be seen, heard, and known, knowing all those who have greed and those who do not, those who have anger and those who do not, those who have ignorance and those who do not, those who have desire and those who do not, those who have great aspirations and those who do not, those who have inner and outer practices and those who do not, those who have good thoughts and those who do not, those who are single-minded and those who are not, those who have the intention of liberation and those who do not, everything can be known. The Bodhisattva can observe the past lives of parents, siblings, spouses, and relatives of the five realms of beings in heaven, the human realm, hell, the animal realm, and the realm of ghosts and spirits, distinguishing each one by their surnames and names. They can know the events of one life, ten lives, hundreds of thousands of millions of countless lives, even the times when the world is formed, destroyed, empty, and desolate, and when it is formed again. They can know the surnames and names of relatives, food, clothing, suffering, joy, and the length of life in one kalpa, ten kalpas, or even hundreds of millions of countless kalpas, where they are reborn after death, the growth, aging, and death of the body from beginning to end, the beauty or ugliness of their appearance, their wisdom or foolishness, their suffering or joy, and everything in the three realms can be known. They can see the souls of people following their karma and reincarnating in the five realms, some falling into the realm of hungry ghosts, some falling into the animal realm, some becoming ghosts and spirits, some being born in heaven, and some being reborn as humans, some being born into wealthy and noble families, and some being born into humble and poor families; they know that sentient beings are deluded by the five aggregates (form, feeling, perception, mental formations, and consciousness), are drawn by the five desires of form, sound, smell, taste, touch, and dharma, are deluded by wealth and beauty, and crave comfort and pleasure. From this arise the roots of all evils, and from evil comes suffering. If one can cut off the habit of desire, not following lust even as small as a hair, and practice the Eightfold Path, then all suffering will cease. What is the Eightfold Path? Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Just as without firewood, fire will not burn or go out, this is (the principle of ending suffering).
無為度世之道。
「菩薩自知以棄惡本，無淫怒癡，生死以除，種根以斷，無餘災𦾨，所作以成，智慧以了。明星出時廓然大悟，得無上正真道，為最正覺。
「爾時得佛十種神力，四無所畏，十八之法。佛十神力者：
「佛悉見知深微隱遠是處非處有限無限，明審如有。一力也。
「佛悉明知來今往古所造行地所受報處。二力也。
「佛能現化禪定脫門正受。三力也。
「佛悉分別天人眾生彼彼異念。四力也。
「佛知眾生若干種語及度世語。五力也。
「佛悉了知世間雜種無量情態。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，見人初死神所出生，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，究暢道行所作能作，無餘生死其智明審。是為佛十神力也。
「佛四無所畏者：佛神智正無不知見。愚人惑言，佛未悉知；至諸梵魔眾聖，莫能論佛之智故，獨步不懼。一無畏也。
「佛漏盡智悉知。愚惑相言，佛漏未盡；至於梵魔眾聖，莫能論佛之智故，獨步不懼。二無畏也。
「佛說經戒天下誦習。愚惑相言，佛經可遍；至於梵魔眾聖，莫能論毀佛之正經故，獨步不懼。三無畏也。
【現代漢語翻譯】 現代漢語譯本： 以無為之道來度化世人。
『菩薩自己知道已經捨棄了惡的根本，沒有了淫慾、嗔怒、愚癡，生死輪迴已經消除，煩惱的根源已經斷絕，沒有了剩餘的災禍，所作的都已經完成，智慧已經通達。當啟明星出現時，菩薩豁然大悟，證得無上正真之道，成為最正覺的佛陀。
『那時，佛陀獲得十種神力，四種無所畏懼，以及十八種不共之法。佛陀的十種神力是：
『佛陀完全知曉深奧微妙、隱晦難明的道理，知道什麼是正確的，什麼是不正確的，什麼是有限的，什麼是無限的，明察審視，如同親眼所見。這是第一種神力。
『佛陀完全明瞭知道過去、現在、未來所造作的行為，以及在何處承受果報。這是第二種神力。
『佛陀能夠顯現各種禪定、解脫之門和正受。這是第三種神力。
『佛陀完全能夠分辨天人眾生各自不同的念頭。這是第四種神力。
『佛陀知道眾生各種不同的語言以及度化世人的語言。這是第五種神力。
『佛陀完全瞭解世間各種各樣、無量的情態。這是第六種神力。
『佛陀知道慾望的束縛，知道解脫束縛的關鍵在於適宜的修行。這是第七種神力。
『佛陀的智慧如大海般深廣，善於言辭，無量無邊，能夠追溯憶起一切宿世的經歷。這是第八種神力。
『佛陀的天眼清凈，能夠看見人剛死時神識的出生，以及善惡業報隨之而來的果報。這是第九種神力。
『佛陀的煩惱已經斷盡，不再有任何執著，神識真實而智慧，自己知道並親身證悟，徹底通達修行之道，所作所為都已完成，不再有剩餘的生死輪迴，其智慧明察審視。這就是佛陀的十種神力。
『佛陀的四種無所畏懼是：佛陀的神智純正，沒有不知道、看不見的。愚昧的人迷惑地說，佛陀並非完全知曉；即使是梵天、魔王、眾聖，也不能辯論佛陀的智慧，因此佛陀獨步天下，無所畏懼。這是第一種無所畏懼。
『佛陀的煩惱斷盡的智慧完全知曉。愚昧的人迷惑地說，佛陀的煩惱沒有斷盡；即使是梵天、魔王、眾聖，也不能辯論佛陀的智慧，因此佛陀獨步天下，無所畏懼。這是第二種無所畏懼。
『佛陀所說的經典戒律，天下人都誦讀學習。愚昧的人迷惑地說，佛陀的經典可以被遍佈；即使是梵天、魔王、眾聖，也不能辯駁佛陀的正經，因此佛陀獨步天下，無所畏懼。這是第三種無所畏懼。
【English Translation】 English version: The way to liberate the world is through non-action (Wuwei).
'A Bodhisattva knows that they have abandoned the root of evil, are free from lust, anger, and ignorance, have eliminated the cycle of birth and death, have severed the roots of suffering, have no remaining calamities, have accomplished what needs to be done, and have attained wisdom. When the morning star appears, they have a great awakening, attain the unsurpassed, true, and correct path, and become the most perfectly enlightened Buddha.'
'At that time, the Buddha obtains ten divine powers, four fearlessnesses, and eighteen unique qualities. The ten divine powers of the Buddha are:'
'The Buddha fully knows the profound and subtle, hidden and obscure principles, knows what is right and what is wrong, what is finite and what is infinite, clearly discerning as if seeing with their own eyes. This is the first power.'
'The Buddha fully understands the actions performed in the past, present, and future, and where the consequences of those actions will be experienced. This is the second power.'
'The Buddha can manifest various states of meditation, gates of liberation, and correct perceptions. This is the third power.'
'The Buddha can fully distinguish the different thoughts of gods, humans, and all sentient beings. This is the fourth power.'
'The Buddha knows the various languages of sentient beings and the language used to liberate the world. This is the fifth power.'
'The Buddha fully understands the countless and varied states of mind in the world. 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, skillful in speech, boundless, and able to recall all past lives and experiences. This is the eighth power.'
'The Buddha's divine eye is pure, able to see the birth of consciousness at the moment of death, and the karmic consequences of good and evil deeds. This is the ninth power.'
'The Buddha's defilements are completely extinguished, with no attachments remaining. Their consciousness is true and wise, knowing and witnessing for themselves, thoroughly understanding the path of practice, having accomplished all that needs to be done, with no remaining cycle of birth and death. Their wisdom is clear and discerning. These are the ten divine powers of the Buddha.'
'The four fearlessnesses of the Buddha are: The Buddha's divine wisdom is pure, with nothing unknown or unseen. Ignorant people mistakenly say that the Buddha does not know everything; even the Brahma gods, Mara, and all the sages cannot debate the Buddha's wisdom, therefore the Buddha walks alone without fear. This is the first fearlessness.'
'The Buddha's wisdom of the complete extinction of defilements is fully known. Ignorant people mistakenly say that the Buddha's defilements are not extinguished; even the Brahma gods, Mara, and all the sages cannot debate the Buddha's wisdom, therefore the Buddha walks alone without fear. This is the second fearlessness.'
'The scriptures and precepts spoken by the Buddha are recited and studied by all in the world. Ignorant people mistakenly say that the Buddha's scriptures can be spread everywhere; even the Brahma gods, Mara, and all the sages cannot refute the Buddha's true teachings, therefore the Buddha walks alone without fear. This is the third fearlessness.'
「佛現道義言真而要能度苦厄。愚惑相言，不能度苦；至於梵魔眾聖，莫能論佛正真故，周行不懼。四無畏也。
「佛十八不共：從得佛至於泥洹，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、志達無損。八、精進無損。九、定意無損。十、智慧無損。十一、解脫無損。十二、度知見無損。十三、古世之事悉知見。十四、未來之事悉知見。十五、今世之事悉知見。十六、攬眾身行化以本際。十七、攬眾言行化以本際。十八、攬眾意行化以本際。是為十八不共之法。
「佛得道意一切知見，坐自念言：『是實微妙難知難明，甚難得也。高而無上廣不可極，淵而無下深不可測。大苞天地，細入無間。昔錠光佛時莂我為佛，名釋迦文。今果得之，從無數劫勤苦所求，適今成耳。自念宿命諸所施為，道德慈孝仁義禮信，忠正守真虛心學聖，柔弱凈意行六度無極，佈施、持戒、忍辱、精進、一心、智慧，行四等心慈悲喜護，四思隨時，養育眾生如愛赤子，承事諸佛積德無量，累劫勤苦功不唐捐，今悉獲之。』喜自嘆曰：
「『今覺佛極尊， 棄淫凈無漏； 一切能將導， 從者必歡豫。 天福之報快， 妙愿皆以成； 敏疾得上寂， 吾將逝泥洹。』
普曜經諸
【現代漢語翻譯】 現代漢語譯本：佛陀所宣講的真理，其道義真實而精要，能夠使人脫離苦難。那些愚昧迷惑的言論，不能使人脫離苦難；即使是梵天、魔王以及眾聖，也不能像佛陀那樣論述真正的真理，所以佛陀能夠無所畏懼地周遊各地。這就是佛陀的四無畏。 佛陀有十八種不共之法：從成佛到涅槃，一、沒有失誤的教導。二、沒有空洞的言辭。三、沒有忘記自己的誓願。四、沒有不平靜的心意。五、沒有雜亂的思緒。六、沒有不審慎的觀察。七、志向堅定不移。八、精進修行沒有懈怠。九、禪定之心沒有動搖。十、智慧沒有缺失。十一、解脫沒有障礙。十二、對於度脫的知見沒有偏差。十三、完全知曉過去世的事情。十四、完全知曉未來世的事情。十五、完全知曉現在世的事情。十六、能夠以根本的真理來教化眾生，使其身行合乎正道。十七、能夠以根本的真理來教化眾生，使其言行合乎正道。十八、能夠以根本的真理來教化眾生，使其意行合乎正道。這就是佛陀的十八種不共之法。 佛陀證悟之後，一切知見通達，他獨自思念道：『這真理實在微妙，難以理解，難以闡明，極其難得。它高遠而無上，廣闊而無邊，深邃而不可測。它包容天地，細微到無間隙。過去錠光佛（Dipamkara Buddha）時，他曾預言我將成佛，名為釋迦文（Sakyamuni）。如今我終於成就了佛果，這是從無數劫以來勤苦修行所求得的，今天才得以實現。』他回憶起自己過去世所做的一切，包括道德、慈愛、孝順、仁義、禮儀、誠信，忠誠正直，虛心學習聖賢之道，柔和謙遜，清凈心意，修行六度波羅蜜（paramita），即佈施（dana）、持戒（sila）、忍辱（ksanti）、精進（virya）、禪定（dhyana）、智慧（prajna），修行四等心，即慈（maitri）、悲（karuna）、喜（mudita）、護（upeksa），四種思惟隨時隨地，養育眾生如同愛護自己的孩子，承事諸佛，積累了無量的功德，經過累劫的勤苦修行，功德沒有白費，如今都獲得了回報。』他歡喜地感嘆道： 『如今我覺悟成佛，至高無上， 斷除淫慾，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。 天福的果報迅速到來， 美好的願望都已實現； 迅速達到寂靜的涅槃， 我將進入涅槃。』 出自《普曜經》
【English Translation】 English version: The Buddha's teachings are true and essential, capable of liberating beings from suffering. Foolish and deluded words cannot liberate from suffering; even the Brahma, Mara, and other saints cannot articulate the true Dharma like the Buddha, hence the Buddha travels fearlessly. These are the Four Fearlessnesses of the Buddha. The Buddha has eighteen unique qualities: from enlightenment to Nirvana, first, there is no mistaken teaching. Second, there are no empty words. Third, there is no forgetting of vows. Fourth, there is no unpeaceful mind. Fifth, there are no confused thoughts. Sixth, there is no unmindful observation. Seventh, the will is unwavering. Eighth, there is no slackening in diligence. Ninth, the mind in meditation is unperturbed. Tenth, there is no deficiency in wisdom. Eleventh, there is no obstruction to liberation. Twelfth, there is no error in the understanding of liberation. Thirteenth, all past events are fully known. Fourteenth, all future events are fully known. Fifteenth, all present events are fully known. Sixteenth, the fundamental truth is used to guide beings in their actions. Seventeenth, the fundamental truth is used to guide beings in their speech. Eighteenth, the fundamental truth is used to guide beings in their thoughts. These are the eighteen unique qualities of the Buddha. After the Buddha attained enlightenment, with all-encompassing knowledge and vision, he reflected: 'This truth is truly subtle, difficult to understand, difficult to explain, and extremely rare. It is lofty and supreme, vast and boundless, profound and immeasurable. It encompasses the heavens and the earth, and is subtle to the point of being without gaps. In the past, during the time of Dipamkara Buddha, he prophesied that I would become a Buddha named Sakyamuni. Now I have finally attained Buddhahood, which I have sought through countless kalpas of diligent practice, and it is realized today.' He recalled all his past actions, including morality, compassion, filial piety, benevolence, righteousness, propriety, trustworthiness, loyalty, integrity, humility in learning from the sages, gentleness, purity of mind, practicing the six paramitas (perfections) of dana (generosity), sila (morality), ksanti (patience), virya (effort), dhyana (meditation), and prajna (wisdom), cultivating the four immeasurables of maitri (loving-kindness), karuna (compassion), mudita (joy), and upeksa (equanimity), contemplating the four thoughts at all times, nurturing all beings as if they were his own children, serving all Buddhas, accumulating immeasurable merit, and through countless kalpas of diligent practice, his efforts were not in vain, and now he has received the rewards.' He exclaimed with joy: 'Now I have awakened as the supreme Buddha, having abandoned lust, pure and without outflows; All beings can be guided by me, those who follow me will surely be joyful. The rewards of heavenly blessings come swiftly, all my noble vows have been fulfilled; Quickly attaining the peace of Nirvana, I shall enter Nirvana.' From the 'Puyao Jing'
天賀佛成道品第二十
「於是欲行天王女見如來坐于樹下，神通以達所愿具足，降魔怨敵，豎大幢幡，無極大仁為大醫王療眾疾患。無極師子若於恐懼衣毛不豎，調和心意滅除三垢，成三達智越於四瀆；執一道蓋救護三界，清凈梵志為棄眾惡，則為比丘除諸愚冥。何謂沙門？越於六徑，廣學無限，名曰博聞。德消塵勞，成為勇猛度于彼岸。所謂力者，總十種力具足法寶。見如來坐于樹下。以偈贊曰：
「『今在佛樹下， 降伏魔官屬； 難動如須彌， 無畏無所舍。 從無數億劫， 施戒學智慧； 合會進道義， 亦無數億劫。 所行蔽釋梵， 本發求佛道； 無數劫行忍， 堪任眾苦惱。 故光紫金色， 精進無數劫； 超越生死難， 以故降伏魔。 從無數億劫， 行禪神通慧； 奉事無數佛， 是故眾供養。 從無數億劫， 至誠博智慧； 將護億眾生， 是故速得佛。 以降於身魔， 亦離於死魔； 除去欲塵魔， 故得無憂患。 是為天中天， 諸天所奉事； 三界所敬養， 為無量福田。 悉消諸音響， 值佛成眾祐； 無能望睹者， 乃至坐道場。 眉間相照曜， 無數億佛土； 悉曀日月光， 使眾逮道明。 端正中殊妙， 顏色最第一； 相好愍
【現代漢語翻譯】 現代漢語譯本 天賀佛成道品第二十
『這時，欲行天王女看見如來坐在菩提樹下，以神通力達成所愿，降伏了魔怨，豎起了大法幢，以無上的大慈悲心作為大醫王，醫治眾生的疾病。如無畏的獅子一般，即使在恐懼中也不會豎起毛髮，調和心意，滅除貪嗔癡三垢，成就了三明智，超越了四種生死之流；執持唯一的佛法，救護三界眾生，清凈的修行者捨棄一切惡行，成為比丘，去除一切愚昧和黑暗。什麼是沙門（出家修行者）呢？是超越了六道輪迴，廣學無量佛法，被稱為博聞的人。以德行消除塵世的煩惱，成為勇猛精進，到達彼岸的人。所謂的力量，是指具足十種力量和法寶。』她看見如來坐在菩提樹下，用偈頌讚嘆道：
『如今您在菩提樹下，降伏了魔王的眷屬；像須彌山一樣不可動搖，無所畏懼，無所捨棄。 從無數億劫以來，您佈施、持戒、學習智慧；彙集了進道的意義，也經歷了無數億劫。 您所行的功德超越了釋提桓因（帝釋天）和梵天，本發心是爲了求得佛道；無數劫以來修行忍辱，堪受一切苦惱。 所以您的身體呈現紫金色，無數劫以來精進修行；超越了生死的艱難，因此降伏了魔。 從無數億劫以來，您修行禪定、神通和智慧；奉事了無數的佛，所以受到眾生的供養。 從無數億劫以來，您至誠地追求廣博的智慧；將護億萬眾生，所以迅速成就了佛果。 您降伏了自身的煩惱魔，也脫離了死亡的魔；除去了慾望的塵垢魔，所以得到了無憂無患。 您是天中之天，諸天所奉事；三界所敬養，是無量的福田。 一切聲音都消失了，值遇佛陀成就了眾生的福祉；沒有人能夠瞻仰您的光輝，直到您坐在菩提道場。 您眉間的白毫相光芒照耀，無數億佛土；完全遮蔽了日月的光輝，使眾生獲得覺悟的光明。 您的端正殊妙，容顏最為第一；相好莊嚴，慈悲憐憫眾生。』
【English Translation】 English version Chapter 20: The Heavenly Beings Congratulate the Buddha's Enlightenment
'Then, the daughter of the Desire Realm King, seeing the Tathagata (如來) sitting under the Bodhi tree, having achieved her wishes through supernatural powers, having subdued the demonic enemies, having raised the great banner, and with boundless great compassion as the great physician healing all illnesses, like a fearless lion who does not bristle even in fear, harmonizing the mind, eliminating the three defilements (greed, hatred, and delusion), achieving the three wisdoms, transcending the four streams of birth, old age, sickness, and death; holding the one Dharma (佛法) to protect the three realms, a pure Brahmin (梵志) who has abandoned all evils, becoming a Bhikshu (比丘), removing all ignorance and darkness. What is a Shramana (沙門, a renunciate)? It is one who transcends the six paths of rebirth, extensively studies the boundless Dharma, and is called learned. With virtue, they eliminate the dust of afflictions, becoming courageous and crossing to the other shore. The so-called power refers to the ten powers and the treasure of the Dharma. Seeing the Tathagata sitting under the Bodhi tree, she praised him with verses:
'Now you are under the Bodhi tree, subduing the retinue of the demon king; immovable like Mount Sumeru (須彌), fearless and without attachment. From countless eons, you have practiced giving, discipline, and wisdom; gathering the meaning of the path, also for countless eons. Your deeds surpass those of Shakra (釋提桓因) and Brahma (梵天), your original aspiration was to seek the Buddha's path; for countless eons you have practiced patience, enduring all suffering. Therefore, your body is the color of purple gold, having practiced diligently for countless eons; transcending the difficulties of birth and death, thus subduing the demon. From countless eons, you have practiced meditation, supernatural powers, and wisdom; serving countless Buddhas, therefore receiving offerings from all. From countless eons, you have sincerely pursued vast wisdom; protecting billions of beings, therefore quickly attaining Buddhahood. You have subdued the demon of your own afflictions, and also escaped the demon of death; removing the demon of desire and defilement, therefore attaining freedom from worry. You are the heaven of heavens, served by all the heavens; revered by the three realms, you are a field of immeasurable merit. All sounds have ceased, encountering the Buddha brings blessings to all; no one can gaze upon your radiance, until you sit at the Bodhi site. The light from the white hair between your eyebrows illuminates countless Buddha lands; completely eclipsing the light of the sun and moon, enabling beings to attain the light of enlightenment. Your form is supremely exquisite, your countenance is the most excellent; your features are magnificent, and you have compassion for all beings.'
念眾， 三界所奉事。 其眼甚清凈， 睹無數諸佛； 國土眾生身， 心中所懷念。 其心甚清凈， 聞無數音聲； 諸天人民言， 佛教法之響。 今得廣長舌， 知時言柔軟； 當聽斯正法， 至無為甘露。 以見魔兵眾， 自悅心不懅； 又見諸天人， 不歡如須彌。 睹魔諸兵眾， 不動亦不搖； 雖懷其害心， 勇力降伏之。 在坐不移轉， 其身不傾動； 不喜亦不瞋， 當時無所難。 諸天世人民， 則為得善利； 乃逮聞正法， 輒奉行至誠。 常立在功勛， 蒙最勝福德； 所行輒速成， 寂然人中英。 人中尊導師， 以逮成正覺； 震動億垓國， 降伏眾魔官。 其聲如梵天， 亦如哀鸞音； 聲香為第一， 瞿曇說是言。 福報為最安， 除一切惱患； 所愿者必成， 其人有功德。 疾逮得佛道， 便降伏魔眾； 輒得歸清涼， 以恬怕滅度。 是故何福人， 興立行有厭？ 以聞甘露法， 誰當有懈惓？ 處在林藪間， 誰當有退意？ 饒益於萬民， 當奉行精進。 其從菩薩行， 為人乃歸命； 所行造供養， 各成己國土。 平如掌明鏡， 輒等住其地； 百千葉蓮華， 自然出暐曄。 百千億諸天，
【現代漢語翻譯】 現代漢語譯本 被眾人所敬仰的，是三界所尊奉的。 他的眼睛非常清凈，能看到無數的佛； 國土、眾生的身形，都銘記在他心中。 他的心非常清凈，能聽到無數的聲音； 諸天、人民的言語，以及佛法的教誨之聲。 如今他擁有廣長的舌頭，能適時說出柔和的話語； 應當聽聞這正法，直至達到無為的甘露境界。 他看到魔的軍隊，內心喜悅而不畏懼； 又看到諸天人，卻不像須彌山那樣歡喜。 看到魔的軍隊，他不動搖也不動盪； 即使他們懷有加害之心，他也能以勇猛的力量降伏他們。 他端坐在那裡不移動，身體也不傾斜； 不喜悅也不嗔怒，當時沒有任何困難能阻礙他。 諸天、世間人民，因此而獲得善利； 能夠聽聞正法，就虔誠地奉行。 他常立下功勛，蒙受最殊勝的福德； 所做的事情都能迅速成就，是寂靜的人中英傑。 人中尊貴的導師，已經成就正覺； 震動億萬國土，降伏了眾魔的官屬。 他的聲音如梵天般洪亮，也如哀鸞的鳴叫般動聽； 聲音和香氣都是第一，瞿曇（釋迦牟尼的姓氏）這樣說道。 福報是最安穩的，能消除一切煩惱和憂患； 所希望的必定能實現，這樣的人是有功德的。 迅速證得佛道，便能降伏魔眾； 隨即歸於清涼的境界，以恬靜的心態達到滅度。 因此，有什麼有福之人，會厭倦修行呢？ 聽聞甘露之法，誰會懈怠呢？ 身處林間，誰會退縮呢？ 爲了利益萬民，應當奉行精進。 那些追隨菩薩行的人，人們都歸順於他； 他們所做的供養，各自成就自己的國土。 平坦如明鏡的掌心，他們都平等地安住於此； 百千葉蓮花，自然地綻放出光輝。 百千億諸天，
【English Translation】 English version Revered by the multitude, he is honored by the three realms. His eyes are exceedingly pure, beholding countless Buddhas; The lands, the beings' forms, are all cherished in his heart. His mind is exceedingly pure, hearing countless sounds; The words of gods and people, and the echoes of the Buddha's teachings. Now he possesses a broad and long tongue, speaking gentle words in due time; One should listen to this righteous Dharma, until reaching the unconditioned nectar. Seeing the demon's army, his heart is joyful and unafraid; Yet seeing the gods, he is not as delighted as Mount Sumeru. Beholding the demon's army, he neither moves nor wavers; Even if they harbor harmful intent, he subdues them with courageous strength. He sits there unmoving, his body does not tilt; Neither pleased nor angered, at that time, nothing can hinder him. Gods, the people of the world, thus obtain great benefit; Able to hear the righteous Dharma, they then practice it with sincerity. He constantly establishes merit, receiving the most supreme blessings; What he does is quickly accomplished, he is a serene hero among men. The honored guide among men, has already attained perfect enlightenment; Shaking billions of lands, subduing the officials of all demons. His voice is as resounding as Brahma, and as melodious as the cry of a sorrowful luan bird; Sound and fragrance are the foremost, thus spoke Gautama (Shakyamuni's family name). Blessings are the most secure, able to eliminate all afflictions and worries; What is desired will surely be achieved, such a person has merit. Quickly attaining the path of Buddhahood, he then subdues the demon hordes; Immediately returning to the realm of coolness, reaching Nirvana with a tranquil mind. Therefore, what blessed person would be weary of practicing? Having heard the nectar of Dharma, who would be lazy? Dwelling in the forest, who would retreat? For the benefit of all people, one should practice diligently. Those who follow the Bodhisattva path, people submit to them; The offerings they make, each establishes their own land. As flat as a clear mirror in the palm, they all dwell equally in this place; Hundreds of thousands of lotus flowers, naturally bloom with radiance. Hundreds of billions of gods,
來睹佛道場； 皆由己功勛， 如海無限量。 降伏魔力勢， 逮甘露法門； 皆稽首作禮， 歸命于如來。 以若干清凈， 各各執香蓋； 以睹見師子， 佛威神變化。 則發菩薩意， 所住無能動； 所言有名稱， 如海不可量。 強如須彌山， 為諸山中王； 十指叉為禮， 從空出梵聲。 人中聖亦然， 處於師子座； 百千諸樹木， 曲躬向道場。 其光明百千， 震動億國土； 盡滅諸惡趣， 諸難皆閑靜。 無能越度者， 病者皆得療； 是人中至真， 坐于師子床。 佛威神變化， 猶如明珠火； 自然有光曜， 猶如日月明。 眉間演大光， 當時所奮明； 普曜於三界， 無能見佛頂。 人中勇如是， 坐于師子床； 所顯神足變， 來者靡不睹。 坦然奉敬佛， 地六反震動； 假使不捨兵， 善權多所感。 若不捨兵仗， 當致眾毒惱； 尊師子如是， 在座現感應。』
「於是凈居天、梵世迦夷天、善梵天，及敬道魔子，往詣佛所執大寶蓋，以貢上佛，即叉十指以偈贊曰：
「『仁尊現目前， 精進禪慧力； 在魔顯大辯， 聖以降伏之。 一切義吉祥， 無數億魔來； 不起身不動， 稽首普世尊。 若干如恒沙，
【現代漢語翻譯】 現代漢語譯本 前來瞻仰佛陀的道場； 這一切都源於他們自身的功德，如同大海般無邊無際。 他們降伏了魔的力量和氣勢，獲得了甘露般的佛法； 都恭敬地叩首作禮，歸順於如來（Tathagata）。 他們各自拿著清凈的香蓋， 爲了瞻仰如同獅子般的佛陀，以及佛陀威神的變化。 他們因此發起了菩薩的意願，所住之處無人能夠動搖； 他們所說的話語具有名聲，如同大海般不可衡量。 他們堅強如須彌山（Sumeru），是諸山中的王者； 他們雙手合十作禮，從空中發出梵音。 人中的聖者也是如此，安處於獅子座上； 成百上千的樹木，都彎曲著身軀朝向道場。 佛陀的光明遍照百千，震動億萬國土； 完全消滅了各種惡趣，各種災難都得以平息。 沒有誰能夠超越佛陀，病患都得到了醫治； 這位人中最真實的人，安坐在獅子床上。 佛陀威神的變化，如同明亮的珍珠火焰； 自然散發出光芒，如同日月般明亮。 眉間放出巨大的光芒，當時所發出的光明； 普遍照耀於三界，沒有人能夠看到佛陀的頭頂。 人中的勇者就是這樣，安坐在獅子床上； 所顯現的神足變化，前來的人沒有不看到的。 他們坦然地奉敬佛陀，大地六次震動； 即使不放下兵器，善巧的權宜之計也能感化他們。 如果他們不放下兵器，將會招致各種毒害和煩惱； 這位尊貴的獅子就是這樣，在座位上顯現感應。 於是，凈居天（Suddhavasa）、梵世迦夷天（Brahma-kayika）、善梵天（Subrahma），以及敬道的魔子，前往佛陀所在之處，拿著巨大的寶蓋，供奉給佛陀，然後合起雙手，用偈頌讚嘆道： 『仁慈的尊者顯現在眼前，具有精進的禪定和智慧的力量； 在魔眾面前顯現出大辯才，聖者降伏了他們。 一切都吉祥如意，無數億的魔眾前來； 佛陀不起身不動搖，向普世的尊者叩首。 如同恒河沙數般眾多，
【English Translation】 English version They come to behold the Buddha's sacred site; All this is due to their own merits, as boundless as the sea. They have subdued the power and might of Mara, and attained the Dharma of sweet nectar; They all respectfully bow and pay homage, taking refuge in the Tathagata (Thus Gone One). Each of them holds a pure incense canopy, To behold the Buddha, like a lion, and the transformations of the Buddha's divine power. They thus generate the Bodhisattva's intention, their dwelling place cannot be moved by anyone; Their words have renown, as immeasurable as the sea. They are as strong as Mount Sumeru (the cosmic mountain), the king among all mountains; They fold their ten fingers in salutation, and from the sky emanates a Brahma sound. The sage among humans is also like this, seated upon the lion throne; Hundreds and thousands of trees, all bend their bodies towards the sacred site. The Buddha's light shines in hundreds and thousands, shaking billions of lands; Completely extinguishing all evil realms, all calamities are calmed. No one can surpass the Buddha, the sick are all healed; This most truthful one among humans, sits upon the lion bed. The transformations of the Buddha's divine power, are like bright pearl flames; Naturally emitting light, as bright as the sun and moon. Between his eyebrows emanates a great light, the light that was emitted at that time; Universally illuminating the three realms, no one can see the top of the Buddha's head. The brave one among humans is like this, seated upon the lion throne; The manifested transformations of his divine feet, those who come do not fail to see. They respectfully honor the Buddha, the earth shakes six times; Even if they do not lay down their weapons, skillful means can move them. If they do not lay down their weapons, they will incur various poisons and afflictions; This honored lion is like this, manifesting responses in his seat. Then, the Suddhavasa (Pure Abode) gods, the Brahma-kayika (Brahma's Host) gods, the Subrahma (Good Brahma) gods, and the Mara's sons who respect the Way, went to where the Buddha was, holding great jeweled canopies, offering them to the Buddha, and then folded their hands, praising with verses: 'The benevolent honored one appears before us, with the power of diligent meditation and wisdom; Displaying great eloquence before Mara, the sage has subdued them. Everything is auspicious, countless billions of Maras come; The Buddha does not rise or move, bowing to the universally honored one. As numerous as the sands of the Ganges,
不及於至尊； 無所能動搖， 猶如恒沙劫。 祠若干億千， 所設為道故； 無敢毀能人， 所行不可逮。 有曾施妻子， 男女及僕使； 菀園以國邑， 王位諸莊嚴。 手足及其頭， 身中諸所為； 用行道之故， 仁慈不迷惑。 如口所可說， 言辭終不變； 佛無著大度， 當度無數眾。 億載越泛流， 禪定神足力； 降伏凈正法， 愿具度眾生。 施世盲冥目， 普令一切和； 一心願普智， 合集歸尊導。 其志無限量， 靡不嗟嘆者； 如是降魔官， 覺成一切智。』
「如是魔子嗟嘆佛已，卻住一面。
「於是化自在天、無憍樂天、兜術天、焰摩天、忉利天，及四天王、虛空天、地神天，供養世尊普悉莊嚴。一切天地散華燒香，豎諸幡蓋歸命至尊，以偈贊曰：
「『其化自在天， 無憍樂兜術； 焰忉利四王， 皆來供養佛。 堅固如金剛， 住在三千國； 志強不可毀， 正住佛道場。 正使肌皮消， 骨髓盡無餘； 若不成佛道， 終不起于坐。 仁師子辭正， 一切三千國； 盡誓立威神， 草木皆為兵。 興大無極哀， 來至菩薩所； 我領億剎土， 坦平無有難。 余等地諸神， 咸來得善利； 及使最尊人，
【現代漢語翻譯】 現代漢語譯本 『（佛陀的智慧和力量）無法超越至尊的境界； 沒有任何事物能夠動搖他，就像恒河沙劫（極長的時間）一樣。 他曾供養無數億千的祠堂，所做的一切都是爲了追求真理； 沒有人敢於詆譭這位能人（佛陀），他的行為是無法企及的。 他曾佈施自己的妻子、兒女和僕人； 甚至包括花園、城邑、王位和各種莊嚴之物。 他曾佈施自己的手足、頭顱，以及身體的一切； 爲了修行正道，他的仁慈之心從不迷惑。 他所說的話，言辭始終不變； 佛陀擁有無執著的大度量，他將度化無數眾生。 他超越了億萬年的泛流，擁有禪定和神通的力量； 他降伏了清凈的正法，愿能圓滿地度化眾生。 他給予世間盲昧之人光明，普遍令一切眾生和諧； 他一心願求普遍的智慧，彙集一切歸於至尊的引導。 他的意志堅定不移，沒有不讚嘆他的人； 他就像這樣降伏了魔官，覺悟成就了一切智慧。』
『魔子們這樣讚歎佛陀之後，便退到一旁。
『於是，化自在天（欲界第六天）、無憍樂天（欲界第五天）、兜術天（欲界第四天）、焰摩天（欲界第三天）、忉利天（欲界第二天），以及四天王、虛空天、地神天，都來供養世尊，用各種莊嚴之物裝飾。 一切天地都散發鮮花，焚燒香料，豎起幡蓋，歸命至尊，並用偈頌讚嘆道：
『化自在天、無憍樂天、兜術天； 焰摩天、忉利天和四天王，都來供養佛陀。 他的意志堅固如金剛，安住在三千世界； 他的志向強大不可摧毀，正住在佛陀的道場。 即使他的肌肉面板消瘦，骨髓也耗盡無餘； 如果不能成就佛道，他終將不起於此座。 這位仁慈的導師，他的言辭正直，傳遍三千世界； 他發誓要建立威神，使草木都成為他的兵器。 他興起無極的悲哀，來到菩薩的所在； 我統領億萬剎土，使之平坦沒有災難。 其餘的諸神，都來獲得善利； 並使最尊貴的人，』
【English Translation】 English version 'It does not reach the supreme; Nothing can shake it, like the sands of the Ganges for eons. He has offered countless billions of shrines, all established for the sake of the Way; No one dares to slander the capable one (Buddha), whose actions are unattainable. He has given away his wife, children, and servants; Even gardens, cities, kingdoms, and all kinds of adornments. He has given away his hands, feet, head, and everything in his body; For the sake of practicing the Way, his compassion is never confused. What he says, his words never change; The Buddha has boundless magnanimity, he will liberate countless beings. He has transcended the eons of the flood, possessing the power of meditation and supernatural abilities; He has subdued the pure Dharma, wishing to fully liberate all beings. He gives light to the blind in the world, universally bringing harmony to all; He wholeheartedly wishes for universal wisdom, gathering all to return to the guidance of the supreme. His will is unwavering, there is no one who does not admire him; Thus he subdued the demon officials, awakening to achieve all wisdom.'
'After the demon sons praised the Buddha in this way, they retreated to one side.
'Then, the Paranirmitavasavartin Devas (the sixth heaven of the desire realm), the Nirmāṇarati Devas (the fifth heaven of the desire realm), the Tusita Devas (the fourth heaven of the desire realm), the Yama Devas (the third heaven of the desire realm), the Trayastrimsa Devas (the second heaven of the desire realm), as well as the Four Heavenly Kings, the Devas of the Void, and the Devas of the Earth, all came to offer to the World Honored One, adorning him with various ornaments. All the heavens and earth scattered flowers, burned incense, raised banners and canopies, took refuge in the Supreme One, and praised him with verses:
'The Paranirmitavasavartin Devas, the Nirmāṇarati Devas, the Tusita Devas; The Yama Devas, the Trayastrimsa Devas, and the Four Heavenly Kings, all came to offer to the Buddha. His will is as firm as diamond, residing in the three thousand worlds; His aspiration is strong and indestructible, rightly dwelling in the Buddha's Bodhimanda. Even if his muscles and skin wither, and his marrow is completely exhausted; If he does not achieve Buddhahood, he will not rise from this seat. This compassionate teacher, his words are upright, spreading throughout the three thousand worlds; He vows to establish his majestic power, making even the grass and trees his soldiers. He arises with boundless compassion, coming to the place of the Bodhisattva; I govern billions of lands, making them flat and without calamity. The rest of the gods, all come to gain good benefits; And to make the most honored one,'
舉足履我上。 其在世勇猛， 靡所不照明； 將護三千界， 何況於一身。 下方億百千， 皆為一品類； 普度諸眾生， 所可作基業。 我等護是地， 普及三千土； 皆使得上愿， 隨樂得服食。 若有越境界， 所在使安隱； 其諸佛之子， 瞿曇諸聲聞。 班宣道法時， 若復聽聞者； 一切諸德本， 皆勸助佛道。』
「梵天、化自在天、無憍樂天、兜術天、焰摩天、忉利天、四天王、虛空天、地神天，地神天，供養嘆佛已，卻住一面。」
普曜經卷第七
觀樹品第二十一
佛告比丘：「以成正覺，諸天皆來，嗟嘆佛已；如來正坐一心觀樹，目未曾瞬，禪悅為食、解慧為漿，永安無橫；宿夜七日觀道場樹以報其恩。過七日已，欲行天人各共赍持萬甕香水，色行天人俱亦如是，往詣佛所香水洗之，若干種香初沐浴佛。諸天、龍神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒，所用香水如來浴身，香水溢流皆灑此等，蒙香之恩悉發無上正真道意；是時眾生皆蒙香薰香不離體，時諸天子還入宮殿不聞餘香。」
佛告比丘：「有一天子，名曰普化，投佛足底，起坐叉手，前白佛言：『佛坐樹下七日之中，坐三昧定，其定何名？』世尊告曰：『定名悅食，如來以是悅食定意
【現代漢語翻譯】 現代漢語譯本 腳踏在我身上。 他在世時勇猛無比，沒有什麼是他不照亮的； 他將守護三千世界，何況只是一個身體。 下方億萬千世界，都屬於同一品類； 普遍度化一切眾生，這是他可以作為基業的事。 我們守護這片土地，普及到三千世界； 都使他們達成最高的願望，隨心所欲地獲得衣食。 如果有越過境界的，所在之處都使他們安穩； 那些佛的弟子，瞿曇（釋迦牟尼佛）的諸位聲聞（佛陀的弟子）。 當他們宣講佛法時，如果有人聽聞； 一切的功德根本，都勸勉他們幫助佛道。
『梵天（色界初禪天之主）、化自在天（欲界第六天之主）、無憍樂天（色界四禪天之一）、兜術天（欲界第四天）、焰摩天（欲界第三天）、忉利天（欲界第二天）、四天王（欲界第一天之主）、虛空天（居住於虛空的諸天）、地神天（居住於地上的諸天），地神天，供養讚歎佛陀后，退到一旁。』
《普曜經》卷第七
觀樹品第二十一
佛告訴比丘們：『當成就正覺時，諸天都來，讚歎佛陀；如來端坐一心觀樹，眼睛從未眨動，以禪悅為食、解慧為漿，永遠安穩沒有橫逆；整整七個夜晚觀察道場樹以報答它的恩情。過了七天後，想要行動時，天人們各自拿著萬甕香水，色行天人（指色界天人）也一樣，前往佛陀所在之處用香水沐浴佛陀，用各種香料初次沐浴佛陀。諸天、龍神、揵沓和（天樂神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩休勒（大蟒神），所用的香水沐浴如來身體，香水溢流都灑在他們身上，蒙受香的恩澤都發起了無上正真道的心意；這時眾生都蒙受香的薰染，香氣不離身體，這時諸天子回到宮殿不再聞到其他香氣。』
佛告訴比丘們：『有一天子，名叫普化，投身於佛的腳下，起身合掌，向前對佛說：『佛在樹下七天之中，安坐於三昧定中，那個定叫什麼名字？』世尊說：『定名叫悅食，如來以這種悅食定意』
【English Translation】 English version My feet are placed upon me. When he was in the world, he was courageous, there was nothing he did not illuminate; He will protect the three thousand worlds, let alone a single body. The hundreds of millions of worlds below all belong to one category; Universally liberating all sentient beings, this is what he can establish as his foundation. We protect this land, extending to the three thousand worlds; Making them all achieve their highest aspirations, obtaining food and clothing as they wish. If there are those who cross the boundaries, we will ensure their peace and security wherever they are; Those disciples of the Buddha, the Shravakas (Buddha's disciples) of Gautama (Shakyamuni Buddha). When they proclaim the Dharma, if there are those who hear it; All roots of merit, encourage them to assist the path of the Buddha.
'Brahma (Lord of the first Dhyana heaven in the Form Realm), Parinirmita Vasavartin (Lord of the sixth heaven in the Desire Realm), Anabhraka (One of the fourth Dhyana heavens in the Form Realm), Tusita (Fourth heaven in the Desire Realm), Yama (Third heaven in the Desire Realm), Trayastrimsha (Second heaven in the Desire Realm), Four Heavenly Kings (Lords of the first heaven in the Desire Realm), Akasha Devas (Devas residing in the sky), Bhumi Devas (Devas residing on the earth), Bhumi Devas, after making offerings and praising the Buddha, retreated to one side.'
Puyao Sutra, Scroll 7
Chapter 21: Observing the Tree
The Buddha told the Bhikshus: 'When enlightenment was achieved, all the devas came, praising the Buddha; the Tathagata sat upright, mind focused on the tree, his eyes never blinking, taking the joy of meditation as food, and wisdom as drink, forever peaceful without adversity; for seven nights he observed the Bodhi tree to repay its kindness. After seven days, when he wished to move, the devas each brought ten thousand urns of fragrant water, the Rupa Devas (Devas of the Form Realm) did the same, going to where the Buddha was and bathing him with fragrant water, using various fragrances to first bathe the Buddha. The devas, nagas, gandharvas (celestial musicians), asuras (demigods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpents), the fragrant water used to bathe the Tathagata's body, the overflowing fragrant water sprinkled on them all, receiving the grace of the fragrance, they all aroused the intention for the unsurpassed, true, and correct path; at this time, all sentient beings were imbued with the fragrance, the fragrance did not leave their bodies, and then the devas returned to their palaces and no longer smelled other fragrances.'
The Buddha told the Bhikshus: 'There was a deva named Puhua, who threw himself at the Buddha's feet, rose, clasped his hands, and said to the Buddha: 'During the seven days the Buddha sat under the tree, he was in Samadhi, what is the name of that Samadhi?' The World Honored One said: 'The Samadhi is called Joyful Sustenance, the Tathagata uses this Joyful Sustenance Samadhi'
，晝夜七日觀樹不瞬。』時普化天子，以偈贊佛：
「『常奉行諸行， 悅寂句威力； 使魔失徑路， 自投稽首佛。 歸命佛足下， 以歡悅之心； 於時諸天子， 說是散諸意。 寂定諸天人， 若知是種姓； 則盡淫怒癡， 智慧無有底。 消除天人疑， 何故有十力？ 曉瞭解十方， 諸法度無極。 愍傷常七日， 盡意如虛空； 堅坐不動移， 觀樹眼不瞬。 其師子之尊， 何故坐七日， 而觀察此樹， 所以寂然跡？ 本造所立愿， 師子為一切； 本願之所致， 坐樹不時起。 施以世尊心， 現在所住安； 如是十力尊， 奉行諸訓教。 知天人本末， 前世之所愿； 聞經典之教， 常奉行訓誨。 其十力如是， 無畏愿具足； 是故坐七日， 而不起于座。 勇猛能觀之， 悉降伏一切； 平等坐道場， 滅除眾塵勞。 清凈而極遠， 以是安眾生； 由斯當出家， 奉行正真法。 得離諸瑕穢， 永無所畏懼； 是故成聖眾， 不造非法行。 能忍恩愛有， 及諸無明行； 斷眾結根本， 察之如埃土。 見於遠時節， 以是計吾我； 遍處在陰蓋， 我知斷除盡。 吾久積此行， 迷惑之業律； 究竟諸陰蓋， 以
【現代漢語翻譯】 現代漢語譯本 『（佛）日夜不停地看了七天樹，眼睛都不眨一下。』當時，普化天子（普化：菩薩名）用偈頌讚美佛： 『常常奉行各種修行，喜悅于寂靜之語的力量； 使魔失去了道路，自己投身於佛前叩首。 歸順於佛的足下，以歡喜的心情； 那時，諸位天子，說出散發各種意念。 寂靜安定的諸位天人，如果知道這是（佛的）種姓； 那麼就能徹底消除淫慾、憤怒和愚癡，智慧深不可測。 消除天人和眾生的疑惑，為什麼會有十力（佛的十種力量）？ 明瞭通曉十方世界，所有佛法度化眾生沒有窮盡。 憐憫傷感地持續七天，心意如同虛空一般廣大； 堅定地坐著不動搖，看著樹木眼睛都不眨一下。 這位如獅子般尊貴的佛，為什麼坐了七天， 而觀察這棵樹，所以如此寂靜無聲？ （佛）原本所立下的誓願，如獅子般為一切眾生； 本願所致，所以坐在樹下不時起身。 以世尊的心，現在所安住的平靜； 像這樣具有十力的尊者，奉行各種教誨。 知道天人和眾生的本源和末端，前世的願望； 聽聞佛經的教誨，常常奉行訓誡。 他的十力就是這樣，無畏的願力都具足； 所以坐了七天，而不從座位上起身。 勇猛地觀察一切，完全降伏一切； 平等地坐在道場，滅除所有的塵世煩惱。 清凈而極其深遠，因此安頓眾生； 由此應當出家，奉行真正正確的佛法。 得以脫離各種瑕疵污穢，永遠沒有恐懼； 所以成就聖眾，不做不合佛法的行為。 能夠忍受恩愛和執著，以及各種無明的行為； 斷除各種煩惱的根本，觀察它們如同塵土一般。 看到遙遠的時間，因此計算有『我』的存在； 遍佈在五蘊的覆蓋之下，我知道要斷除乾淨。 我長久以來積累這種修行，迷惑的業力； 最終要消除五蘊的覆蓋，以
【English Translation】 English version '[The Buddha] watched the tree day and night for seven days without blinking.' At that time, the Puhua Heavenly Son (Puhua: name of a Bodhisattva) praised the Buddha with a verse: 'Constantly practicing all kinds of conduct, delighting in the power of the words of tranquility; Causing the demons to lose their way, and themselves to prostrate before the Buddha. Returning to the feet of the Buddha, with a joyful heart; At that time, the heavenly sons, spoke of scattering various thoughts. The tranquil and peaceful heavenly beings, if they know this is [the Buddha's] lineage; Then they can completely eliminate lust, anger, and ignorance, and their wisdom will be unfathomable. Eliminating the doubts of heavenly beings and sentient beings, why are there ten powers (the ten powers of the Buddha)? Clearly understanding the ten directions, all the Buddha's teachings liberate sentient beings without end. Compassionately and sorrowfully continuing for seven days, the mind is as vast as the void; Sitting firmly without moving, watching the trees without blinking. This Buddha, as noble as a lion, why did he sit for seven days, And observe this tree, so silent and still? [The Buddha's] original vow, like a lion for all beings; Due to the original vow, he sits under the tree without rising. With the heart of the World Honored One, the peace that is now resided in; Like this, the honored one with ten powers, practices all the teachings. Knowing the origin and end of heavenly beings and sentient beings, the wishes of past lives; Hearing the teachings of the Buddhist scriptures, constantly practicing the precepts. His ten powers are like this, fearless vows are all fulfilled; Therefore, he sits for seven days, without rising from his seat. Bravely observing everything, completely subduing everything; Sitting equally in the Bodhimanda, eliminating all worldly afflictions. Pure and extremely profound, thus settling sentient beings; Therefore, one should leave home, and practice the truly correct Dharma. To be free from all flaws and defilements, and never have fear; Therefore, to achieve the holy assembly, not to do un-Dharmic actions. Able to endure love and attachment, and all ignorant actions; Cutting off the root of all afflictions, observing them like dust. Seeing the distant times, therefore calculating the existence of 'I'; Covered by the five aggregates, I know to cut them off completely. I have accumulated this practice for a long time, the karma of delusion; Ultimately, to eliminate the cover of the five aggregates, with
慧除吾我。 其斷欲恚恨， 眾生處愚冥； 如水中之月， 吾伏令無餘。 是行無所亂， 意中自解耳； 往古以降之， 一切悉斷滅。 是卿等現在， 邪癡墮火獄； 佛拔令無餘， 不復更歷此。 以去諸陰蓋， 施與滅蓋本； 消滅四顛倒， 療除使無餘。 此眾相念垢， 其知經法本； 師父令滅盡， 迴轉使無餘。 身苦六十五， 過有三十垢； 現在有四十， 道場悉斷此。 所生有十六， 現處十八教； 是則二十五， 于道場斷此。 賢聖財十二， 人畏二十八； 吾以越此業， 精進力超度。 以覺是不還， 分別五百事； 吾以悉暢達， 往古百千法。 是諸結永盡， 九十八根源； 諸可有處所， 眾生所倚受。 斷疑諸所習， 愚冥邪見網； 竭四塵勞河， 令不得自在。』
「世尊說法班宣言教，當棄諛諂吾我貪故。曠然其志愍傷塵勞，以律正教拔一切貪，是諸足下消除邪行。奉行真正除眾音響，精進滅度得其邊際；今無吾我，禪定功勛懷來定意，度四瀑流，憂結自大放逸之業，降伏此事皆使永盡。以真正故，懷來定意制眾塵勞，消諸妄想猶拔樹根。意越彼岸悉使無餘斷其處所，便師子吼其力甚大，三界自在而無有主；皆滅境界，以禪
【現代漢語翻譯】 現代漢語譯本 以智慧去除『我』的執著。 斷除慾望、嗔恨和怨恨，眾生因此處於愚昧和黑暗之中； 如同水中的月亮，我將它們徹底降伏，使其不再殘留。 這種修行不會有任何擾亂，內心自然會解脫； 從過去到現在，一切都將被徹底斷滅。 你們現在，因邪見和愚癡而墮入火獄； 佛陀將你們拔出，使其不再殘留，不再經歷這些痛苦。 去除各種障礙，施予滅除障礙的根本方法； 消滅四種顛倒的見解，徹底療愈，使其不再殘留。 這眾生的種種執著和污垢，他們知道經法的根本； 師父使它們滅盡，迴轉，使其不再殘留。 身體有六十五種苦，過去有三十種污垢； 現在有四十種，在道場中全部斷除。 所生之處有十六種，現在有十八種教導； 這總共二十五種，在道場中全部斷除。 賢聖的財富有十二種，人們畏懼的有二十八種； 我超越了這些業力，以精進的力量超度。 因為覺悟到不再輪迴，分別了五百件事； 我全部通達，過去百千種法。 這些煩惱永遠斷盡，九十八種根源； 所有可能存在的地方，都是眾生所依賴和接受的。 斷除疑惑和各種習氣，愚昧和邪見的羅網； 竭盡四種塵勞的河流，使其不得自在。 『世尊宣說教法，應當捨棄諂媚、『我』的執著和貪婪。心胸開闊，憐憫眾生的塵勞，以戒律和正法拔除一切貪慾，這些足跡消除了邪行。奉行真正的教法，消除各種雜音，精進修行，達到解脫的彼岸；現在沒有『我』的執著，禪定的功勛帶來定力，度過四種瀑流，憂愁、執著、自大和放逸的業力，降伏這些，使其永遠斷盡。因為真正的修行，帶來定力，制伏各種塵勞，消除各種妄想，如同拔除樹根。心意超越彼岸，使其不再殘留，斷除其存在之處，便如獅子吼般力量強大，在三界中自在而無主宰；都滅盡了境界，以禪定之力。』
【English Translation】 English version Wisdom removes the attachment to 'self'. Cutting off desire, anger, and resentment, which keep sentient beings in ignorance and darkness; Like the moon in water, I subdue them completely, leaving nothing behind. This practice will not be disturbed, the mind will naturally be liberated; From the past to the present, everything will be completely extinguished. You are now, due to wrong views and ignorance, falling into the hell of fire; The Buddha will pull you out, leaving nothing behind, so you will not experience these sufferings again. Removing all obstacles, giving the fundamental method to eliminate obstacles; Eliminating the four inverted views, completely healing, leaving nothing behind. These attachments and defilements of sentient beings, they know the root of the Dharma; The teacher makes them extinguish, turn around, leaving nothing behind. The body has sixty-five kinds of suffering, the past has thirty kinds of defilements; Now there are forty kinds, all of which are cut off in the Bodhimanda. The places of birth have sixteen kinds, now there are eighteen kinds of teachings; These total twenty-five kinds, all of which are cut off in the Bodhimanda. The wealth of the wise and holy has twelve kinds, what people fear has twenty-eight kinds; I have transcended these karmic forces, and with the power of diligence, I have crossed over. Because of realizing non-return, I have distinguished five hundred things; I have completely understood, the past hundred thousand Dharmas. These afflictions are forever exhausted, the ninety-eight roots; All possible places of existence are what sentient beings rely on and accept. Cutting off doubts and various habits, the nets of ignorance and wrong views; Exhausting the rivers of the four dusts, so that they cannot be free. 'The World Honored One proclaims the Dharma, one should abandon flattery, attachment to 'self', and greed. With a broad mind, have compassion for the dust and toil of sentient beings, use precepts and the true Dharma to eradicate all greed, these footsteps eliminate evil practices. Upholding the true Dharma, eliminating all noises, diligently practicing to reach the shore of liberation; now there is no attachment to 'self', the merits of meditation bring concentration, crossing the four torrents, the karma of worry, attachment, arrogance, and indulgence, subduing these, making them forever exhausted. Because of true practice, bringing concentration, controlling all dust and toil, eliminating all delusions, like uprooting a tree. The mind transcends the other shore, leaving nothing behind, cutting off its place of existence, then like a lion's roar, its power is great, free and without a master in the three realms; all boundaries are extinguished, with the power of meditation.'
明智割除怨難，猶如天帝，使其羅網眾罪悉盡。用三十六精進之行，在於地中，智慧兵力斷絕無愛；是諸根源塵勞結著究苦毒本，以慧明力欲令永盡，以是智眼善治本凈。真正人等，明藥威力療其無明，癡樹廣遠令無根源，於斯界中行至誠矣。用心毀散瞋恚死蛇，心意這異則為怨賊，吾以枯竭十二諸海，以滅境界思想煙火顯耀三達。滅眾塵垢然熾之焰，樂於脫門消諸瑕疵，是故教訓也。慰勞一切去荊蕀想，空無音響，曉了精進求于清凈，猶如攢木出其火光，又如泉源其心寂然。以智兵力劫心塵垢，懷來定意是謂執幢，奉持訓誨自能曉了。降伏辯事懷來慈心，以是五欲而知豪富。住于眾行棄捐諛諂，從本起塵，是為眾結之所掛礙。其斗不和，吾悉究暢致三昧定。悉知內事建立慚愧，有想無想，從是得致悉獲是行。究暢所有，捐諸思想一切縛結，如是行者棄捐無餘，以精進力而降伏之。三達脫門，以是之故，不以無緣想于下劣，苦樂無常但謂吾我，而造想求六衰之本。在佛樹下，悉斷除此一切無常是廣大荒穢濁之事。以聖明達消諸愛慾，過於日月其懷愛慾；在於虛空，解於三達，顏貌無量，以度生死濟斷大海，精進力故越淫怒癡。以微妙行斷于吾我，六度無極消億塵勞，生死俓苦愍之息意。於是慕斷前後而無二坎，等於平
等所度無極，眾邪異學逮得甘露，而無有餘盡生死根。其無四大亦無諸入，求諸智寶得無央數，道寶之明致無所畏，是無量佛于內得安，少求如化分別根源。
「前世所行是吾曉了，所以億載劫，審施珍寶無數甘露故暢斯學，樂柔軟行聞世億垓諸法言教，亦復剖判緣起悉起悉空。心發意頃瞭如野馬，此吾清凈其目明好，超越十方一切眾生，察如手掌如本所殖生樹果實，宿世所更得解了斯。諸度無極億載劫中，悉解念夢若干品覺，過去諸天所可諍念顛倒之業，有彼如是，此亦若茲。於時吾往無死藥業，所以十力行慈心者，愍念眾生故行慈力。今是我父處於甘露，所以十力行愍哀力降化一切，是以使吾處甘露間。常行護力降伏一切，由是化之入無死地。所以行喜普行悅故，以是喜力降伏一切，是故建立處甘露間。憶念十力邊恒沙劫，見過去佛而供養之，以是之故處甘露間。吾本所誓心口所說，不降伏魔，不化邪見，不從坐起，無有放逸，度于彼岸；壞癡羅網，從無數劫住智金剛，以逮十力得無所著，降伏諸漏令無有餘，不捨其力乃從坐起。具足洗浴濁垢使凈，於時世護十力自在而度無極三千世界，猶如金剛常修等行，億千垓天供養無量，及諸玉女不可稱載。佛子如是皆有因緣，處賢聖座受大自在，寶甕千枚若干香水洗于
【現代漢語翻譯】 現代漢語譯本：他們所度化的眾生是無量的，各種邪見異端都獲得了甘露，從而徹底斷絕了生死輪迴的根源。他們沒有四大（地、水、火、風），也沒有諸入（眼、耳、鼻、舌、身、意），他們尋求無量的智慧珍寶，道寶的光明使他們無所畏懼。這些無量的佛在內心獲得安寧，他們稍微探求就能像幻化一樣分別出根源。 『我完全瞭解自己前世所做的一切，所以經過億萬劫，我審慎地佈施了無數珍寶和甘露，因此通達了這種學問，樂於柔和的修行，聽聞世間無數的法言教誨，也能夠剖析緣起，明白一切都是生起和空無的。心念一動就如同野馬奔騰，我的眼睛清凈明亮，超越了十方一切眾生，觀察事物如同手掌般清晰，如同自己種植的樹木結出果實一樣，我瞭解了過去世所經歷的一切。在無數劫的度化中，我完全理解了念頭、夢境和各種覺悟，過去諸天所爭論的顛倒之業，他們是那樣的，現在也是這樣。那時我前往尋求不死之藥，所以擁有十力（如來十力）並以慈悲心行事，憐憫眾生而行慈力。現在我的父親處於甘露之中，所以擁有十力並以憐憫之心降伏一切，因此使我處於甘露之間。我常行護力降伏一切，由此教化眾生進入不死之地。所以行喜，普遍地行悅，因此以喜力降伏一切，所以建立處於甘露之間。我憶念十力，在恒河沙劫中，見到過去的佛並供養他們，因此處於甘露之間。我原本發誓，心口所說，不降伏魔，不教化邪見，不從座位起身，不放逸，度過彼岸；摧毀愚癡的羅網，從無數劫以來住在智慧金剛中，從而獲得十力，達到無所執著，降伏一切煩惱，使其不再殘留，不捨棄這種力量才從座位起身。我具足洗凈了污濁，使其清凈，那時世護（佛）擁有十力自在，度化了無量的三千世界，如同金剛一樣常修等行，億千垓天供養無量，以及無數的玉女。佛子們都是這樣有因緣，處於賢聖的座位上，享受大自在，用千枚寶甕盛滿各種香水洗浴。』
【English Translation】 English version: Those they have liberated are limitless, and all heretical and deviant teachings have attained the nectar, thus completely severing the root of birth and death. They have no four elements (earth, water, fire, wind), nor do they have the six entrances (eye, ear, nose, tongue, body, mind). They seek immeasurable treasures of wisdom, and the light of the treasure of the path makes them fearless. These immeasurable Buddhas attain peace within, and with a little inquiry, they can discern the origins as if by illusion. 'I fully understand all that I have done in past lives, and so, through countless eons, I have carefully given countless treasures and nectar, thus mastering this teaching, delighting in gentle practice, hearing countless teachings of the world, and also being able to analyze dependent origination, understanding that all arises and is empty. A thought arises like a wild horse, my eyes are pure and bright, surpassing all beings in the ten directions, observing things as clearly as the palm of my hand, like the fruit of a tree I have planted, I understand all that I have experienced in past lives. In countless eons of liberation, I fully understand thoughts, dreams, and various awakenings. The inverted actions that the past heavens argued about, they were like that, and now they are like this. At that time, I went to seek the medicine of immortality, so I possessed the ten powers (Tathagata's ten powers) and acted with compassion, having compassion for all beings and acting with the power of compassion. Now my father is in the nectar, so he possesses the ten powers and subdues all with compassion, thus placing me in the nectar. I constantly act with protective power to subdue all, thereby teaching beings to enter the land of immortality. Therefore, I act with joy, universally acting with delight, and thus with the power of joy, I subdue all, and therefore establish myself in the nectar. I remember the ten powers, and in countless eons, I have seen past Buddhas and made offerings to them, and therefore I am in the nectar. I originally vowed, what I said with my heart and mouth, not to subdue demons, not to teach heretical views, not to rise from my seat, not to be negligent, to cross to the other shore; to destroy the net of ignorance, to dwell in the diamond of wisdom from countless eons, thus attaining the ten powers, reaching non-attachment, subduing all afflictions, leaving none remaining, and not abandoning this power before rising from my seat. I have fully washed away the impurities, making them pure, and at that time, the world protector (Buddha) possessed the ten powers and freely liberated immeasurable three thousand worlds, like a diamond, constantly practicing equally, with countless heavens making offerings, and countless jade maidens. The Buddha's disciples are all like this, having the causes and conditions, dwelling in the seats of the sages, enjoying great freedom, bathing with a thousand treasure urns filled with various fragrant waters.'
護世，三千世界由是自在。佛子如斯皆有因緣，所以宿夜七日不從座起，常觀察樹。彼七晝夜觀于佛樹，化七千億人令發道心，思惟寂然。地六反震動，時佛乃從師子座起，其心和安其身柔軟，所行知時在佛道場，觀其道樹猶如師子而無所畏，禪思脫門賢聖之行。
普曜經商人奉麨品第二十二(有本云四天王上缽品)
「爾時提謂波利之等，與賈人俱五百為侶，於時樹木華實茂盛演佛之音，七日不動不搖。時有梵天厥名識干，住于梵天，見佛新得道，快坐七日，未有獻食者。『我當求人令飯上佛。』即使五百賈人皆躓不行。識干先世五百賈人之知識也，欲度之故，故使然矣。提謂波利怖還，與眾人共議。天即時而贊偈言：
「『如來成佛道， 所愿已具足； 汝等貢上食， 因是轉法輪。』
「時五百人詣樹神所，梵作樹現光光像分明，言：『今世有佛在拘留國界尼連禪水邊，未有致食者，汝曹幸先能有善意必獲大福。』賈人聞佛名皆大喜言：『佛必獨大尊，天神所敬，非凡品也。』即和麨蜜俱于樹下稽首上佛。佛念：『先古諸佛哀受人施，法皆持缽，不宜如余道人手受食也。』時四天王于頗那山上，得四枚青石之缽，欲于中食。時有天子名曰照明，謂天王曰：『今者有佛，名釋迦文，應用斯缽，非仁之
【現代漢語翻譯】 現代漢語譯本 護世（指守護世界的神祇），三千世界因此而自在安寧。佛陀的弟子們也都是如此，皆有其因緣。所以佛陀在菩提樹下，連續七個晝夜不曾離開座位，一直觀察著菩提樹。在那七個晝夜裡，他觀察著菩提樹，感化了七千億人發起了求道之心，並進入了寂靜的禪思。大地六次震動，這時佛陀才從獅子座上起身，他的內心平和安寧，身體柔軟舒適。他知道自己所行的時間和地點都在佛陀的道場，他觀察著道樹，如同獅子一般無所畏懼，進入了禪思解脫之門，行著賢聖之道。
《普曜經》商人奉麨品第二十二（有的版本稱為四天王上缽品）
當時，提謂波利等人，與五百位商人為伴，他們看到樹木花果茂盛，併發出佛陀的音聲，持續了七天不動不搖。那時，有一位名叫識乾的梵天，住在梵天界，他看到佛陀新近得道，安坐七日，還沒有人供養食物，心想：『我應當找人來供養佛陀。』於是他讓五百位商人全都無法前行。識干是這些商人前世的知識，爲了度化他們，所以才這樣做的。提謂波利感到害怕，就和眾人商議。這時，天神即時說了偈語：
『如來已經成就佛道，所愿都已經圓滿；你們供養食物，因此可以轉動法輪。』
當時，五百位商人來到樹神所在的地方，梵天化現成樹，發出光芒，清晰可見，說道：『現在有佛陀在拘留國界尼連禪水邊，還沒有人供養食物，你們如果能先有善意，必定會獲得大福。』商人們聽到佛陀的名號，都非常高興地說：『佛陀必定是至高無上的，連天神都敬畏他，絕非凡品。』他們立即將和好的麥粉和蜂蜜一起，在樹下向佛陀稽首供養。佛陀心想：『過去諸佛都是接受人們的施捨，按照佛法都持缽，不應該像其他道人一樣用手接受食物。』這時，四天王在頗那山上，得到了四枚青色的石缽，想要用它來吃飯。這時，有一位名叫照明的天子，對天王說：『現在有佛陀，名叫釋迦文，應該用這些缽，不是你們這些天王所用的。』
【English Translation】 English version The protectors of the world, the three thousand worlds are thus at peace. The Buddha's disciples are all like this, each with their own causes and conditions. Therefore, the Buddha remained seated for seven days and nights under the Bodhi tree, constantly observing it. During those seven days and nights, he observed the Bodhi tree, transforming seven billion people, causing them to develop the aspiration for enlightenment and enter into silent meditation. The earth shook six times, and then the Buddha arose from his lion seat, his heart peaceful and serene, his body soft and comfortable. He knew that the time and place of his actions were in the Buddha's sacred site. He observed the Bodhi tree, fearless like a lion, entering the gate of meditative liberation, practicing the path of the wise and holy.
The Sutra of Universal Radiance, Chapter 22: The Merchants Offering Roasted Flour (Some versions call it Chapter of the Four Heavenly Kings Offering Bowls)
At that time, Tiwei Boli and others, along with five hundred merchants, saw the trees flourishing with flowers and fruits, emitting the sound of the Buddha, remaining still and unmoving for seven days. Then, there was a Brahma named Shigan, residing in the Brahma heaven, who saw that the Buddha had recently attained enlightenment and had been sitting for seven days without anyone offering him food. He thought, 'I should find someone to offer food to the Buddha.' So he made it impossible for the five hundred merchants to proceed. Shigan was the acquaintance of these merchants from a previous life, and he did this to liberate them. Tiwei Boli was frightened and discussed it with the others. At that moment, the deity spoke a verse:
'The Tathagata has attained Buddhahood, all his wishes are fulfilled; if you offer food, you will turn the wheel of Dharma.'
Then, the five hundred merchants went to the place of the tree deity. Brahma manifested as a tree, emitting clear light, and said, 'Now there is a Buddha by the Nilianchan River in the Kuliu kingdom, and no one has offered him food. If you can have good intentions first, you will surely receive great blessings.' The merchants, hearing the name of the Buddha, were overjoyed and said, 'The Buddha must be the most supreme, revered even by the gods, and not an ordinary being.' They immediately mixed roasted flour and honey, and bowed down under the tree to offer it to the Buddha. The Buddha thought, 'The Buddhas of the past all accepted offerings, and according to the Dharma, they all held bowls. It is not appropriate to receive food with my hands like other ascetics.' At that time, the Four Heavenly Kings on Mount Pona obtained four blue stone bowls, intending to use them for eating. Then, a celestial being named Zhaoming said to the Heavenly Kings, 'Now there is a Buddha named Shakyamuni, and these bowls should be used by him, not by you Heavenly Kings.'
器，今當受食，可往奉之。』於是四王則與天子，華香伎樂幡蓋並缽，如屈伸臂頃俱下詣佛，四天王各取所持之缽共貢上佛。佛念：『取一不快餘人，意當悉納之。』提頭賴王先以獻佛，佛即受之，而為說偈言：
「『今授世尊器， 當獲尊法器； 自得寂然缽， 心意無忘失。』
「時毗留勒王，次復奉缽，佛尋受之，而說偈言：
「『若授如來器， 其心未曾妄； 四天王安護， 乃至清涼覺。』
「時毗留羅叉王，次復奉缽，佛尋受之，而說偈曰：
「『其施清凈器， 凈心授如來； 身心常輕便， 天龍神所嘆。』
「時毗沙門王，次復奉缽，佛即受之，而說偈曰：
「『佛戒無缺漏， 授完牢之器； 信施無亂心， 使德無缺減。』
「佛受缽已，累左手中，以右手按上，即合成一令四際現，而復嘆曰：
「『吾前世施缽， 故有是果報； 今獲斯四器， 四王神足致。』
「佛嘆偈已，即以其缽受賈麨蜜。咒愿賈人言：『今所佈施，欲令食者得充氣力，當令施家世世得愿得壽、得色得力、得瞻得喜，安快無病，得辯才慧，終保年壽，眾邪惡鬼不得嬈近，以有善意，立德本故；諸善鬼神常當擁護，開示道地得利諧偶，不使迍蹇。無復難患，人有見正，以信喜敬，
【現代漢語翻譯】 現代漢語譯本 『諸位，現在應該進食了，可以去奉上食物。』於是四位天王就和天子一起，帶著鮮花、香料、音樂、幡蓋以及缽，像屈伸手臂一樣迅速地來到佛陀面前，四位天王各自拿起自己所持的缽，一同供奉給佛陀。佛陀心想：『接受一個缽會使其他人不高興，應該全部都接受。』提頭賴吒王（Dhrtarastra，東方持國天王）首先獻上缽，佛陀就接受了，併爲他說偈語： 『現在獻上世尊的缽，應當獲得尊貴的法器；自己得到寂靜的缽，心意不會遺忘失落。』 當時，毗留勒叉王（Virudhaka，南方增長天王）接著奉上缽，佛陀隨即接受，並說偈語： 『如果獻上如來的缽，他的心從未有過虛妄；四天王會安穩守護他，直到獲得清涼的覺悟。』 當時，毗留博叉王（Virupaksa，西方廣目天王）接著奉上缽，佛陀隨即接受，並說偈語： 『他獻上清凈的缽，以清凈的心獻給如來；身心常常輕快便捷，為天龍神所讚歎。』 當時，毗沙門王（Vaisravana，北方多聞天王）接著奉上缽，佛陀就接受了，並說偈語： 『佛陀的戒律沒有缺失遺漏，獻上完整牢固的缽；信施者沒有混亂的心，使功德沒有缺失減少。』 佛陀接受缽后，將它們疊放在左手中，用右手按在上面，立刻合成一個，使四個邊緣顯現出來，又讚歎說： 『我前世佈施缽，所以有這樣的果報；現在獲得這四個缽，是四位天王以神通力送來的。』 佛陀讚歎偈語后，就用這個缽接受了賈人（商人）的麥粉和蜂蜜。他為賈人祝願說：『現在所佈施的，希望食用的人能夠得到充足的氣力，應當使佈施的家庭世世代代都能如願以償，得到長壽、美貌、力量、瞻仰、喜悅，安樂無病，得到辯才智慧，最終保住年壽，各種邪惡鬼怪不能靠近侵擾，因為他們有善良的意願，建立了功德的根本；各種善良的鬼神應當常常擁護他們，開示通往真理的道路，使他們獲得利益和機遇，不使他們遭遇困頓和艱難。不再有災難和疾病，人們能夠見到正道，以信心和喜悅恭敬。』
【English Translation】 English version 'Now it is time to eat, you may offer the food.' Thereupon, the four heavenly kings, together with the emperor, with flowers, incense, music, banners, canopies, and bowls, descended to the Buddha as quickly as if stretching or bending an arm. Each of the four heavenly kings took the bowl they held and offered it to the Buddha together. The Buddha thought: 'Accepting one bowl would displease the others; I should accept them all.' Dhrtarastra (Eastern King) first offered his bowl, which the Buddha accepted, and then spoke a verse for him: 'Now offering the bowl to the World Honored One, one shall obtain the noble vessel of Dharma; having obtained the tranquil bowl, the mind will not forget or lose it.' Then, Virudhaka (Southern King) offered his bowl, which the Buddha immediately accepted, and spoke a verse: 'If one offers the bowl to the Tathagata, his mind has never been false; the four heavenly kings will protect him, until he attains the cool enlightenment.' Then, Virupaksa (Western King) offered his bowl, which the Buddha immediately accepted, and spoke a verse: 'He who offers a pure bowl, with a pure heart to the Tathagata; his body and mind will always be light and agile, praised by gods and dragons.' Then, Vaisravana (Northern King) offered his bowl, which the Buddha accepted, and spoke a verse: 'The Buddha's precepts are without flaw or omission, offering a complete and firm bowl; the donor's faith is without confusion, so that merit is without deficiency or reduction.' After the Buddha received the bowls, he stacked them in his left hand, pressed them with his right hand, and they immediately merged into one, with the four edges appearing. He then exclaimed: 'In my past life, I gave bowls as alms, therefore I have this karmic reward; now I have obtained these four bowls, brought by the four heavenly kings through their divine powers.' After the Buddha spoke the verse of praise, he used the bowl to receive the barley flour and honey from the merchant. He blessed the merchant, saying: 'May this offering, which is given so that those who eat it may gain strength, cause the donor's family to have their wishes fulfilled generation after generation, to obtain longevity, beauty, strength, respect, joy, peace, and freedom from illness, to obtain eloquence and wisdom, and ultimately to preserve their lifespan. May all evil ghosts not come near to harass them, because they have good intentions and have established the foundation of merit; may all good spirits always protect them, reveal the path to truth, and enable them to obtain benefits and opportunities, not to encounter difficulties and hardships. May there be no more disasters and diseases, and may people see the right path, with faith, joy, and respect.'
凈潔不悔。施道德者福德蓋天，所致轉勝吉無不利，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、西維留勒叉、北拘鉤羅，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，終受吉祥。種福得福行道得道，已先見佛一心奉承，當爲從是致第一福。現世獲祐快解見諦，常受富樂自致泥洹。』聞咒愿已，皆發無上正真道意。
「佛食畢竟擲缽虛空，有天子名善梵，即接取之無掛礙缽，赍上梵天，億千梵天皆共供養右繞奉事。於是世尊無等倫德嘆其功勛，以是德本于將來世，諸賈客等當得作佛，名曰蜜成如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。於時導師授無限決，然後化于無數菩薩，受其決者在於佛道而不退轉。聞佛授決欣然踴躍，時諸兄弟叉手自歸，共持身命奉上如來。」
佛告比丘：「如來具足成正覺已，便以神足移坐石室；自念本願，欲度眾生，思惟生死本從十二因緣，緣從法起便有生死，法滅者生死乃盡，以自作是故自得是，若不作是是便休息。一切眾生意為精神，精神窈冥恍惚無形，自起識想隨行受身；身無常主，神無常形，神心變化燥濁難清，自生自滅未曾休息；一念去一念來，如流草木，若水中
【現代漢語翻譯】 現代漢語譯本：『清凈無染，不生後悔。佈施道德的人，其福德之大可以覆蓋天空，所導致的果報會更加吉祥，沒有不利的事情。日月五星、二十八星宿、天神鬼王，都會常常跟隨保護和幫助他們。四大天王會分別獎賞善人，東方持國天王（提頭賴），南方增長天王（維睒文），西方廣目天王（維留勒叉），北方多聞天王（拘鉤羅），會保護你們，使你們不遭受橫禍。如果能有智慧，精研學問，尊敬佛、法、僧三寶，拋棄各種惡行，不放縱自己，最終會得到吉祥。種下福報就會得到福報，修行正道就會得到正道，已經先見到佛，一心奉承，應當由此獲得第一等的福報。現世獲得庇佑，快速開悟，見到真理，常常享受富裕快樂，最終達到涅槃的境界。』聽完佛的咒愿后，他們都發起了無上正等正覺的道心。 『佛吃完飯後，將缽拋向空中，有一位名叫善梵的天子，立刻接住了這個沒有掛礙的缽，帶到梵天，億萬梵天都一起供養，右繞奉事。於是世尊讚歎他無與倫比的功德，因為這個功德的根本，在未來的世間，這些商人等將會成佛，佛號為蜜成如來（如實而來者）、至真（達到真理者）、等正覺（完全覺悟者）、明行成為（智慧和行為都圓滿者）、善逝（善於逝去者）、世間解（瞭解世間者）、無上士（無上的人）、道法御（引導眾生者）、天人師（天人和人類的導師）、佛、世尊。當時導師給予了無限的授記，然後教化了無數的菩薩，接受授記的人在佛道上不會退轉。聽到佛的授記，他們都欣喜踴躍，當時諸位兄弟合掌自歸，共同以身命奉獻給如來。』 佛告訴比丘們：『如來圓滿成就正等正覺后，就以神通力將座位移到石室；自己思念本來的願望，想要度化眾生，思考生死的根本是從十二因緣而來，因緣從法而起，便有了生死，法滅盡，生死也就終結，因為自己做了這些，所以自己得到了這些，如果不做這些，這些也就停止了。一切眾生的意念是精神，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；身體沒有常住的主宰，精神沒有常住的形狀，精神和心念變化不定，躁動渾濁難以清凈，自己產生自己滅亡，沒有停止的時候；一個念頭過去，一個念頭又來，就像流水中的草木，如果水中
【English Translation】 English version: 'Pure and without regret. Those who practice morality have blessings that cover the sky, and the resulting consequences are even more auspicious, with no unfavorable outcomes. The sun, moon, five planets, twenty-eight constellations, gods, and ghost kings will always follow, protect, and assist them. The Four Heavenly Kings will separately reward good people: Dhṛtarāṣṭra (East), Virūḍhaka (South), Virūpākṣa (West), and Vaiśravaṇa (North), will protect you, so that you do not encounter misfortune. If you can have wisdom, diligently study, respect the Buddha, Dharma, and Sangha, abandon all evil deeds, and not indulge yourselves, you will ultimately receive auspiciousness. Planting blessings will yield blessings, practicing the path will attain the path, having already seen the Buddha and wholeheartedly serving, you should thereby attain the foremost blessings. In this life, you will receive protection, quickly awaken, see the truth, often enjoy wealth and happiness, and ultimately reach Nirvana.' After hearing the Buddha's blessings, they all generated the aspiration for unsurpassed, true, and complete enlightenment. 'After the Buddha finished eating, he threw the bowl into the air. A deva named Good Brahma immediately caught the unhindered bowl and took it to the Brahma heaven. Millions of Brahmas together made offerings, circumambulating and serving it. Thereupon, the World Honored One praised his unparalleled merit. Because of this root of merit, in the future world, these merchants and others will become Buddhas, named Honey Accomplished Tathagata (Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣadamyasārathi (Tamer of Men), Śāstādevamanuṣyāṇām (Teacher of Gods and Humans), Buddha, World Honored One. At that time, the Teacher gave limitless predictions, and then transformed countless Bodhisattvas. Those who received predictions will not regress on the path to Buddhahood. Hearing the Buddha's predictions, they were overjoyed. At that time, the brothers joined their palms in self-surrender, together offering their lives to the Tathagata.' The Buddha told the monks: 'After the Tathagata fully attained perfect enlightenment, he used his supernatural power to move his seat to the stone chamber; he reflected on his original vows, desiring to liberate sentient beings, contemplating that the root of birth and death comes from the twelve links of dependent origination. Dependent origination arises from the Dharma, and then there is birth and death. When the Dharma ceases, birth and death also cease. Because one does these things, one obtains these things. If one does not do these things, these things will cease. The intention of all sentient beings is their spirit. The spirit is deep, dark, vague, and formless. It generates consciousness and thoughts, and according to its actions, it receives a body. The body has no permanent master, and the spirit has no permanent form. The spirit and mind change constantly, agitated, turbid, and difficult to purify. It arises and ceases by itself, without rest. One thought passes, and another thought comes, like grass and trees in a flowing stream, if in the water
泡，一這滅尋一復興；至於三界欲色無色，九神所止皆繫於識，不得免苦，昧昧闇冥然不自覺，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。佛道清凈無所有，計身萬物不可得常有，設當爲說天地無常，世間皆苦身非我所，空無所有誰能信者？意欲默然，不為世間說法，便入定意。
「佛眉間光上照天帝，天帝知佛不欲說經，悲念三界皆為長衰，以不得知度世之道，死即當墮三惡道中，何時當脫？天下久遠乃有佛耳，佛難得見若靈瑞華，今我當爲天下人請命，求哀于佛令說經法。即將般遮識下到石室。佛這定意，教般遮識鼓琴，歌佛本願之德，以嘆頌曰：
「『聽我歌十力， 棄蓋寂定禪； 光徹照七天， 德香喻栴檀。 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； 勇慧入禪智， 大悲敷度經。 苦行積無數， 功勛成於今； 戒忍定慧力， 動地魔以降。 德普蓋天地， 神智過靈皇； 相好特無比， 八聲震十方。 志高於須彌， 清妙莫能倫； 永離淫怒癡，
【現代漢語翻譯】 現代漢語譯本： 如同泡沫一般，一旦生起便會迅速消滅，然後又再次興起；至於三界（欲界、色界、無色界），九種神識所停留之處都受制於意識，無法免除痛苦，在無知和黑暗中迷茫而不自知，因此稱之為癡，不瞭解真正的解脫之道。而道至為玄妙，虛空寂靜，沒有任何念頭，不是凡俗世間的意念所能理解的；世間有九十六種道術，各自相信自己所奉行的，又有誰能知道其中的迷惑呢？他們都貪戀生存，追求安逸，貪圖慾望和美味，沉迷於聲色，所以不能樂於佛道。佛道清凈，一無所有，認為身體和萬物都不是永恒存在的，即使告訴他們天地無常，世間皆苦，身體並非自我所有，一切皆空無所有，又有誰能相信呢？我本想保持沉默，不為世間說法，就此進入禪定。 『佛陀眉間的光芒上照到天帝（帝釋天），天帝知道佛陀不願說法，悲憫三界眾生都將經歷生老病死，因為不瞭解解脫之道，死後就會墮入三惡道中，何時才能脫離？世間經過漫長的時間才會有佛陀出現，佛陀難以見到如同靈瑞之花，現在我應當爲了天下人，向佛陀哀求，請他宣說經法。』於是天帝派遣般遮識（天帝的樂神）下到石室。佛陀正在禪定中，天帝教般遮識彈奏琴，歌頌佛陀的本願功德，並以讚歌說道： 『請聽我歌頌佛陀的十力（佛陀的十種力量），他捨棄了世俗的遮蔽，進入寂靜的禪定；他的光芒照徹七重天，他的德行如同栴檀（一種香木）般芬芳。天帝以神妙之身前來，讚歎仰慕，想要見到佛陀的尊顏；梵天和帝釋天帶著敬意，稽首禮拜，想要聽聞佛法。佛陀過去所發下的本願，經過百劫的精勤修行；他以四種平等心（慈、悲、喜、舍）廣行佈施，十方眾生都蒙受他的恩惠。他持守戒律，清凈無垢，以慈悲柔軟的心護佑眾生；他以勇猛的智慧進入禪定，以大悲心廣佈佛法。他經過無數的苦行，功德終於成就於今日；他以戒、忍、定、慧的力量，震動大地，降伏魔軍。他的德行普遍覆蓋天地，他的神智超越了靈皇（天帝），他的相好無比殊勝，他的八種音聲震動十方。他的志向高於須彌山，他的清凈玄妙無法比擬；他永遠脫離了淫慾、嗔怒、愚癡，』
【English Translation】 English version: Like a bubble, it arises and quickly vanishes, then arises again; as for the three realms (desire realm, form realm, formless realm), the nine consciousnesses are all bound by awareness, unable to escape suffering, lost in ignorance and darkness without realizing it, therefore it is called delusion, not knowing the true path to liberation. The Way is supremely subtle, empty and still, without any thought, not something that can be understood by ordinary worldly minds; there are ninety-six kinds of worldly practices, each believing in what they follow, but who knows their delusions? They all crave life, seek comfort, are greedy for desires and flavors, and are addicted to sounds and sights, therefore they cannot rejoice in the Buddha's Way. The Buddha's Way is pure and without anything, considering the body and all things as not permanent, even if they are told that heaven and earth are impermanent, the world is full of suffering, the body is not one's own, and everything is empty and without anything, who would believe it? I originally intended to remain silent, not to preach to the world, and to enter into meditation. 『The light from the Buddha's brow shone upon the Heavenly Emperor (Indra), who knew that the Buddha did not wish to preach, and felt compassion for all beings in the three realms who would experience birth, old age, sickness, and death, and because they did not understand the path to liberation, they would fall into the three evil realms after death, when would they be able to escape? It is only after a long time that a Buddha appears in the world, a Buddha is as rare to see as a sacred flower, now I should, for the sake of all people, beg the Buddha to preach the Dharma.』 So the Heavenly Emperor sent Pancasikha (the Heavenly Emperor's musician) down to the stone chamber. The Buddha was in meditation, the Heavenly Emperor taught Pancasikha to play the lute, to sing the praises of the Buddha's original vows and merits, and to say in a hymn: 『Listen to me sing of the Buddha's ten powers, he has abandoned worldly coverings and entered into silent meditation; his light shines through the seven heavens, his virtue is as fragrant as sandalwood. The Heavenly Emperor comes with his divine form, admiring and longing to see the Buddha's honored face; Brahma and Indra, with reverence, bow their heads, wanting to hear the Dharma. The original vows that the Buddha made in the past, he has diligently practiced for hundreds of kalpas; he has given generously with the four immeasurable minds (loving-kindness, compassion, joy, equanimity), all beings in the ten directions receive his grace. He upholds the precepts, pure and without defilement, with a compassionate and gentle heart he protects all beings; with courageous wisdom he enters into meditation, with great compassion he spreads the Dharma. He has practiced countless austerities, his merits are finally accomplished today; with the power of precepts, patience, meditation, and wisdom, he shakes the earth and subdues the demon armies. His virtue universally covers heaven and earth, his divine wisdom surpasses the spiritual emperor (the Heavenly Emperor), his marks and characteristics are incomparably excellent, his eight sounds shake the ten directions. His aspiration is higher than Mount Sumeru, his purity and subtlety are beyond comparison; he has forever abandoned lust, anger, and ignorance,』
無復老死患。 惟哀從定覺， 愍傷諸天人； 為施法藏寶， 敷慧甘露珍。 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； 當開不死法， 垂化于無窮。』
「於是世尊隨世習俗，心自念言：『是法甚深所入無限，成最正覺，寂然微妙難逮難知，非心所思非言所暢，非是凡聖所能逮及；一切訓誨不可得習，存其本原至滅度矣。一切所遇最無所著，乃至清涼無生無極；不得處所悉無所有，越度六界；無想不願無獲無言，無有音響，無有教訓，無有無集，寂滅諸行，至於無斷無為之業。吾設為說斯義本末，萬物無常有身皆苦，身非為身，空無所有；眾人不解唐苦疲勞，所有親戚家屬悉非人所，正言似反誰肯信者？不如默然耶！』於時世尊。即說偈言：
「『深奧恬怕， 曜明無垢； 吾已逮是， 甘露無為。 我今說之， 眾人不解； 如吾今日， 不如默然。 除去言辭， 無思無得； 如是自然， 猶如虛空。 心思法意， 神識以脫； 無念第一， 能知他人。 此不可以， 文字說之； 以入道義， 不入專精。 過去諸佛， 皆為眾生， 其斯知識， 從其因緣， 計於此業， 悉無有法； 彼亦無有，
【現代漢語翻譯】 不再有衰老和死亡的憂患。 唯有哀憫之心來自禪定覺悟，憐憫和傷感諸天和世人； 爲了施予佛法的寶藏，散佈智慧的甘露珍寶。 使他們從憂愁和恐懼中解脫，使危難得以平安； 使迷惑的人見到正道，使邪見疑惑的人看到真理。 一切眾生都希望快樂，想要聽聞佛法而不知厭倦； 應當開啟不死的法門，將教化流傳到無窮無盡。
於是世尊順應世俗的習慣，心中自念道：『這佛法極其深奧，所入之處無限，成就最正覺悟，寂靜微妙難以達到難以知曉，不是心所能思量，不是言語所能表達，不是凡夫和聖人所能達到的；一切教誨都無法學習，保持其本來的樣子直到滅度。一切所遇到的都是最無所執著的，乃至清涼無生無滅；沒有固定的處所，一切都是空無所有，超越了六界（指地獄、餓鬼、畜生、人、天、阿修羅）；沒有思想，沒有願望，沒有獲得，沒有言語，沒有聲音，沒有教訓，沒有聚集，寂滅一切行為，達到無斷無為的境界。我如果為他們解說這道理的本末，萬物無常，有身體都是痛苦，身體並非真正的身體，空無所有；眾人不理解，徒勞地受苦受累，所有的親戚家屬都不是真正的人，正面的道理聽起來卻像反面的，誰會相信呢？不如保持沉默吧！』這時世尊，就說了偈語：
『深奧而寧靜，光明而無垢； 我已經證得，甘露無為的境界。 我現在要說它，眾人卻不理解； 像我今天這樣，不如保持沉默。 除去言辭，沒有思慮，沒有獲得； 像這樣自然而然，猶如虛空一般。 心思和法意，神識得以解脫； 無念是第一，能瞭解他人的想法。 這道理不可以，用文字來表達； 要進入道義，不能執著于專精。 過去的諸佛，都是爲了眾生， 而擁有這種知識，從他們的因緣而來， 計較於這些行為，實際上沒有任何法； 他們也沒有，
【English Translation】 There is no more suffering from old age and death. Only compassion arises from the awakening of meditation, pitying and feeling sorrow for the gods and humans; To bestow the treasure of the Dharma, spreading the precious nectar of wisdom. To liberate them from sorrow and fear, to bring peace in times of danger; To guide the confused to the right path, to show the truth to those with wrong views and doubts. All beings wish for happiness, desiring to hear the Dharma without weariness; The gate of the deathless Dharma should be opened, and the teachings spread to infinity.
Then the World Honored One, following worldly customs, thought to himself: 『This Dharma is extremely profound, its entry is limitless, achieving the most perfect enlightenment, tranquil and subtle, difficult to attain and difficult to know, not something the mind can conceive, not something words can express, not something ordinary people or sages can reach; all teachings cannot be learned, maintaining their original state until Nirvana. All that is encountered is the most unattached, even to the coolness of no birth and no death; there is no fixed place, all is empty and without substance, transcending the six realms (hell, hungry ghosts, animals, humans, gods, and asuras); without thought, without desire, without gain, without words, without sound, without teaching, without gathering, the extinction of all actions, reaching the state of no cessation and no action. If I were to explain the beginning and end of this principle, that all things are impermanent, having a body is suffering, the body is not a true body, empty and without substance; the people do not understand, suffering and toiling in vain, all relatives and family are not truly people, the correct principle sounds like the opposite, who would believe it? It is better to remain silent!』 At that time, the World Honored One spoke in verse:
『Profound and tranquil, luminous and without defilement; I have already attained it, the realm of the nectar of non-action. Now I will speak of it, but the people will not understand; Like me today, it is better to remain silent. Removing words, without thought, without gain; Like this, naturally, like empty space. The mind and the meaning of the Dharma, the consciousness is liberated; No-thought is the first, able to understand the thoughts of others. This principle cannot be, expressed in words; To enter the meaning of the path, one cannot be attached to specialization. The Buddhas of the past, were all for the sake of beings, And possessed this knowledge, coming from their causes and conditions, Calculating these actions, in reality there is no Dharma; They also do not have,
若有若無， 皆從因緣， 而興生老。 彼亦不念， 若有若無， 億百千劫， 不可稱限。 吾前世時， 自從諸佛， 未曾逮獲， 如是法忍； 無我無人， 亦無壽命。 假使以逮， 得是法忍； 亦無有生， 眾生無命。 是謂本凈， 無吾我法； 時定光佛， 授我此慧。 吾時愍哀， 無限眾生； 不令眾生， 來相勸請。 今眾生故， 感動梵天； 使彼勸我， 乃轉法輪。 今我如是， 清凈正法； 梵天來下， 以相勸助。 轉于離垢， 微妙正法； 眾生因覺， 乃解神識。』」
梵天勸助說法品第二十三
佛告比丘：「於時如來演眉間相光明威神，又彼光明名照生，百萬梵王使發其心，斯光普遍三千大千佛國。時識干梵王，承其聖旨如佛心念，世尊默然不肯說法。梵天心念：『今我寧可往詣佛所，勸請如來轉正法輪。』於時識干梵王與六萬八千梵天眷屬圍繞，來詣佛所稽首足下，退住一面，前白佛言：『唯然世尊！天地無祐今欲毀壞。所以者何？如來至真已逮無上正真道，為最正覺。寂然定意不肯說法，眾苦沉滯沒於三界，愿轉法輪悉教眾生。』於是頌曰：
「『愿賢聖財， 凈于眾生； 誰當勸安， 億載黎庶。 佈施以慧， 聽覺蓮華
【現代漢語翻譯】 現代漢語譯本 有或無的存在， 都由因緣和合而生，經歷生老。 它們也不執著于有或無， 經歷億百千劫，無法計數。 我前世的時候， 自從跟隨諸佛以來， 從未獲得， 這樣的法忍（對法理的忍可）。 沒有我，沒有人， 也沒有壽命。 假使我獲得了， 這種法忍， 也沒有所謂的生， 眾生也沒有所謂的命。 這被稱為本來的清凈， 沒有我，沒有我所，沒有法。 當時定光佛（過去佛名） 授予我這種智慧。 我當時憐憫， 無量的眾生； 不讓眾生， 來勸請我說法。 現在爲了眾生的緣故， 感動了梵天（色界天主）； 使他們勸請我， 才開始轉法輪（宣說佛法）。 現在我這樣， 宣說清凈的正法； 梵天降臨， 來勸請幫助我。 轉動這離垢的， 微妙的正法； 眾生因此覺悟， 才能理解神識（精神意識）。』
梵天勸助說法品第二十三
佛告訴比丘們：『當時如來顯現眉間白毫相的光明威神，這光明名為照生，使百萬梵王發起了求法之心，這光明普遍照耀三千大千佛國。當時識干梵王（梵天名），領會了佛的聖旨，如同佛的心念一樣，世尊默然不肯說法。梵天心想：『現在我應該前往佛所，勸請如來轉動正法輪。』當時識干梵王與六萬八千梵天眷屬圍繞，來到佛所，頂禮佛足，退到一旁，向前對佛說：『世尊！天地沒有庇佑，現在將要毀壞。為什麼呢？如來至真已經證得無上正真之道，成為最正覺。寂然入定不肯說法，眾生沉溺於痛苦之中，沒於三界，愿您轉動法輪，教化一切眾生。』於是以偈頌說道：
『愿賢聖的財富， 凈化眾生； 誰來勸慰安撫， 億萬的民眾。 以智慧佈施， 聽聞覺悟的蓮花（比喻佛法）。』
【English Translation】 English version Existence or non-existence, All arise from causes and conditions, experiencing birth and aging. They also do not cling to existence or non-existence, Having passed through billions of kalpas, beyond measure. In my past lives, Since following the Buddhas, I have never attained, Such forbearance of the Dharma (acceptance of the truth). There is no self, no person, Nor is there a life span. If I were to attain, This forbearance of the Dharma, There would be no so-called birth, And beings would have no so-called life. This is called original purity, Without self, without what belongs to self, without Dharma. At that time, Dipamkara Buddha (name of a past Buddha) Bestowed this wisdom upon me. I then had compassion, For immeasurable beings; Not allowing beings, To come and request me to teach. Now, for the sake of beings, The Brahma (lord of the form realm) was moved; Causing them to request me, To turn the Dharma wheel (to preach the Dharma). Now, I am like this, Expounding the pure and true Dharma; Brahma has descended, To request and assist me. Turning the immaculate, Subtle and true Dharma; Beings thereby awaken, And can understand consciousness.』
Chapter Twenty-Three: Brahma's Encouragement to Teach the Dharma
The Buddha told the Bhikkhus: 『At that time, the Tathagata manifested the light of his white hair between his eyebrows, a majestic and divine power. This light was named 'Illuminating Life,' causing millions of Brahma kings to develop a desire for the Dharma. This light universally illuminated the three thousand great thousand Buddha worlds. At that time, Brahma Shikhin (name of a Brahma), understanding the Buddha's holy intention, as if it were the Buddha's own thought, the World Honored One remained silent and did not preach the Dharma. Brahma thought: 『Now I should go to the Buddha's place and request the Tathagata to turn the wheel of the true Dharma.』 At that time, Brahma Shikhin, surrounded by sixty-eight thousand Brahma attendants, came to the Buddha's place, bowed at his feet, retreated to one side, and said to the Buddha: 『World Honored One! The heavens and earth have no protection and are about to be destroyed. Why is this? The Tathagata, the truly enlightened one, has already attained the unsurpassed true path, becoming the most perfectly enlightened one. Remaining silent in meditation, not willing to preach the Dharma, beings are drowning in suffering, submerged in the three realms. May you turn the wheel of the Dharma and teach all beings.』 Then, he spoke in verses:
『May the wealth of the noble ones, Purify beings; Who will comfort and pacify, The billions of people. Bestowing wisdom, Hearing the lotus of awakening (a metaphor for the Dharma).』
； 班宣正觀， 除眾逆賊。 隨時撾擊， 無量法鼓； 因其吹此， 無極法珂。 當建立斯， 高顯法幢； 誰當興發， 大法光曜？ 必當興云， 降大法雨； 愿常流佈， 大聖眾坐。 當療治是， 大痛處所； 惟滅塵勞， 眾火之熱。 為其示現， 寂然之道； 安豐無熱， 無憂之業。 無為之道， 導化趣真； 常興愍哀， 和眾諍訟。 必當開通， 解脫之門； 說至誠義， 無恚恨本。 為盲冥者， 開目視瞻； 療治令凈， 得上法眼。 非是天世， 及梵天宮； 非鬼揵沓， 阿須倫民。 無能治滅， 眾熱之病； 惟有聖尊， 人中日月。 是故吾今， 勸請法王； 今立造勝， 一切諸天。 以是功德， 自勸如來； 唯當轉講， 無上法輪。』
「時佛世尊默然可之。識干梵天見佛默然，愍傷諸天、世間人民、阿須倫、龍、鬼神，欲使度脫。時梵天王見佛可之，以栴檀雜香而散佛上，忽不現。時佛樹神名曰法明，又名法樂，又名法意，又名法持，往到佛所前白佛言：『今佛世尊，當於何國而轉法輪？』時佛告曰：『在波羅奈仙人之處鹿苑之中。』樹神白佛：『波羅奈國仙人之處鹿苑之中，人民鮮少不可說法。』佛告樹神：『勿
【現代漢語翻譯】 現代漢語譯本 宣揚正觀，消除一切邪惡。 隨時敲擊，無量的法鼓； 因此吹奏，無盡的法螺。 應當建立，高聳的法幢； 誰能興起，大法光輝的照耀？ 必定興起雲朵，降下大法雨； 愿常流佈，大聖眾的居所。 應當醫治，這巨大的痛苦之處； 唯有熄滅塵世的煩惱，眾火的熱焰。 為他們示現，寂靜的道路； 安穩豐足，沒有熱惱，沒有憂愁的境界。 無為的道路，引導眾生走向真理； 常懷慈悲，調和眾生的爭訟。 必定開通，解脫的門徑； 宣說至誠的真義，沒有嗔恨的根源。 為盲目無知的人，開啟眼目，使他們能看見； 醫治他們，使他們清凈，獲得上等的法眼。 不是天界，以及梵天宮； 不是鬼神、揵沓（Gandharva，天上的樂神），阿須倫（Asura，好戰的神）的子民。 沒有誰能醫治，眾生的熱惱之病； 唯有聖尊，人中的日月。 因此我今天，勸請法王（佛陀）； 現在建立殊勝的，一切諸天。 以這功德，自我勸請如來（佛陀）； 唯愿轉動，無上的法輪。
這時佛陀世尊默然認可。識干梵天（Śakra，帝釋天）看到佛陀默然，憐憫諸天、世間人民、阿須倫、龍、鬼神，想要使他們得到解脫。這時梵天王看到佛陀認可，用栴檀雜香散在佛陀身上，忽然消失不見。這時佛樹神，名字叫法明，又名法樂，又名法意，又名法持，來到佛陀面前，稟告佛陀說：『現在佛陀世尊，應當在哪個國家轉法輪呢？』這時佛陀告訴他說：『在波羅奈（Varanasi）仙人之處的鹿苑之中。』樹神稟告佛陀說：『波羅奈國仙人之處的鹿苑之中，人民稀少，不適合說法。』佛陀告訴樹神說：『不要這樣說，
【English Translation】 English version Proclaim the correct view, eliminate all the rebellious thieves. Strike at any time, the immeasurable Dharma drum; Therefore, blow this, the boundless Dharma conch. Should establish this, the high and prominent Dharma banner; Who will arise, the great Dharma's radiant light? Surely will arise clouds, and descend the great Dharma rain; May it always flow, the great sage's assembly's seat. Should heal this, the great painful place; Only extinguish the dust and toil, the heat of the many fires. For them, reveal the path of stillness; Peaceful and abundant, without heat, without worry's karma. The path of non-action, guiding beings towards truth; Always arise with compassion, harmonizing the disputes of beings. Surely will open, the gate of liberation; Speak the meaning of utmost sincerity, without the root of hatred. For the blind and ignorant, open their eyes to see; Heal them, make them pure, and obtain the supreme Dharma eye. Not the heavenly realms, nor the Brahma's palace; Not the ghosts, Gandharvas (celestial musicians), or the Asura (demigod) people. None can heal, the disease of the heat of beings; Only the Holy One, the sun and moon among people. Therefore, I now, urge the Dharma King (Buddha); Now establish the supreme, all the heavens. With this merit, I urge the Tathagata (Buddha) himself; May you turn, the unsurpassed Dharma wheel.
At that time, the World Honored One, the Buddha, silently approved. Śakra (Indra), the Brahma, seeing the Buddha's silence, felt compassion for the gods, the people of the world, the Asuras, dragons, and ghosts, wishing to liberate them. Then, the Brahma King, seeing the Buddha's approval, scattered sandalwood and mixed incense upon the Buddha, and suddenly disappeared. At that time, a tree spirit, named Dharma Light, also named Dharma Joy, also named Dharma Intention, also named Dharma Holder, went to the Buddha and said to the Buddha: 'Now, World Honored One, the Buddha, in which country should you turn the Dharma wheel?' Then the Buddha told him: 'In the Deer Park at the place of the sages in Varanasi.' The tree spirit reported to the Buddha: 'In the Deer Park at the place of the sages in Varanasi, there are few people, it is not suitable to preach the Dharma.' The Buddha told the tree spirit: 'Do not say that,
說此言。所以者何？我宿命時在中建立法祠，六萬億載在中供養六萬億諸佛世尊，及若干種仙人，學游居其中。波羅奈國諸天龍神所共嗟嘆，無極大法稽首歸命，千億諸佛悉念本末，在此神仙樹木之間，應轉法輪。寂然惔怕，不睹無智闇冥之黨，以此之故，在此神仙樹木之間而轉法輪。』」
佛告比丘：「於時世尊所作已辦無復余患，斷眾掛礙凈眾塵勞，諸垢已盡，降伏魔怨成一切智；普見十方，獲十種力、四無所畏、十八不共諸佛之法，慧明聖達無所掛礙，以佛道眼普觀世間，今當爲誰第一說法？何所有人易化受教？淫怒癡薄為先說法？佛即念知郁曇藍弗三垢鮮，今為所在？佛念即知，物故已來已復七日；第二學仙今日壽終。時虛空中天神白佛：『唯然世尊，如大聖教皆悉壽終。』佛復念言：『昔者父王遣五人俱侍衛我，經歷勤苦有大功夫，我今寧可為是先說經法而開化之。』」
佛告比丘：「於時世尊從樹下起，尋時舉聲告於三千大千世界，皆使知之。從次前行至波羅奈神仙鹿苑，詣五人所。於時五人遙見佛來，轉相謂言：『今者汝等寧復遙見沙門瞿曇來不？迷失無定，所志不獲奉行經戒，多所熏修違忘道業，假使來者慎莫為起亦勿迎逆。』彼時五人遙見佛到，觀察如來威神巍巍，不能堪任無上聖德，不安所
【現代漢語翻譯】 現代漢語譯本：說這話的原因是什麼呢？我過去世時，曾在此地建立法祠，在六萬億年中供養六萬億諸佛世尊，以及各種仙人，在此地學習遊歷。波羅奈國的天龍神都共同讚歎，無上的大法都稽首歸命，千億諸佛都憶念其本源和末端，應當在這神仙樹木之間，轉動法輪。寂靜安詳，不看那些愚昧無知的群體，因此，才在這神仙樹木之間轉動法輪。 佛陀告訴比丘們：『那時，世尊所作已辦，不再有任何憂患，斷除了所有的牽掛，清凈了所有的塵勞，各種污垢已經消除，降伏了魔怨，成就了一切智慧；普遍看見十方世界，獲得了十種力量、四種無所畏懼、十八種不共諸佛的功德，智慧明亮通達無所障礙，用佛道的眼睛普遍觀察世間，現在應當為誰首先說法呢？什麼樣的人容易被教化接受教導呢？為那些淫慾、嗔怒、愚癡薄弱的人先說法嗎？』佛陀隨即知道郁曇藍弗的三種煩惱已經很淡薄了，現在在哪裡呢？佛陀一念之間就知道，他去世已經七天了；第二個學仙的人今天也壽命終結了。這時，虛空中的天神告訴佛陀：『是的，世尊，如您所教導的，他們都已去世。』佛陀又想到：『過去我的父王派遣五個人來侍奉我，他們經歷了很多辛苦，有很大的功勞，我不如先為他們說法，開化他們。』 佛陀告訴比丘們：『那時，世尊從樹下起身，隨即發出聲音，告知三千大千世界，讓他們都知道。然後依次前行，到達波羅奈的神仙鹿苑，來到五個人所在的地方。那時，五個人遠遠地看見佛陀走來，互相說道：『你們現在難道又看見沙門瞿曇來了嗎？他迷失了方向，沒有獲得自己所追求的，沒有奉行經戒，多所熏修卻違背了道業，即使他來了，千萬不要起身迎接，也不要理睬他。』當時，五個人遠遠地看見佛陀到來，觀察到如來威嚴神聖，無法承受他無上的聖德，感到不安。
【English Translation】 English version: 'Why is this said? In my past lives, I established a Dharma shrine here, and for sixty trillion years, I made offerings to sixty trillion Buddhas, World Honored Ones, as well as various immortals, learning and traveling here. The gods and dragons of the country of Varanasi all praised it together, the supreme Dharma bowed in reverence, and billions of Buddhas all remembered the beginning and the end, that the Dharma wheel should be turned among these divine trees. Tranquil and peaceful, not seeing the ignorant and unenlightened, therefore, the Dharma wheel is turned among these divine trees.' The Buddha told the monks, 'At that time, the World Honored One had completed what needed to be done, with no more worries, having cut off all attachments, purified all defilements, all impurities eliminated, having subdued the demonic forces, and attained all wisdom; universally seeing the ten directions, having obtained the ten powers, the four fearlessnesses, the eighteen unique qualities of the Buddhas, with wisdom bright and unobstructed, using the Buddha's eye to universally observe the world, who should I first preach the Dharma to now? What kind of people are easy to be taught and accept instruction? Should I first preach the Dharma to those whose lust, anger, and ignorance are weak?' The Buddha immediately knew that Udraka Ramaputra's three defilements were very thin, where is he now? The Buddha knew in an instant that he had passed away seven days ago; the second ascetic also passed away today. At that time, the gods in the sky said to the Buddha, 'Yes, World Honored One, as you have taught, they have all passed away.' The Buddha then thought, 'In the past, my father sent five people to serve me, they went through a lot of hardship and had great merit, I might as well preach the Dharma to them first and enlighten them.' The Buddha told the monks, 'At that time, the World Honored One rose from under the tree, and immediately made a sound, informing the three thousand great thousand worlds, so that they all knew. Then he proceeded in order to the Deer Park of the Immortals in Varanasi, to the place where the five people were. At that time, the five people saw the Buddha coming from afar, and said to each other, 'Do you now see the Shramana Gautama coming again? He has lost his way, has not obtained what he sought, has not practiced the precepts, has cultivated much but has violated the path, even if he comes, do not rise to greet him, nor pay attention to him.' At that time, the five people saw the Buddha coming from afar, observing the Tathagata's majestic and divine power, unable to bear his supreme virtue, feeling uneasy.'
座，各從座起，前行奉迎各口發言：『善來聖尊！』有執法衣，受缽器者，前布座者，稽首作禮取水洗腳。佛時問彼五人曰：『卿曹持意何不堅固？為我之故，長夜不安遭勤苦患，今當報功；又卿五人咸當知之，吾成正覺逮一切智，睹見十方，獲清涼樂無復諸漏，游得自在，於一切法無所掛礙，當爲說法度生老病死。』於時五人稽首佛足悔過自責：『吾等愚冥不識正真，憍慢無伏。』恭敬自投甚自克責。
「於時世尊放身光焰，其明普照三千大千諸佛世界，靡不周遍。其光自然，暢此偈言：
「『其兜術天身， 來下降母胎； 在林微尼樹， 墮地行七步。 即時師子吼， 四天王帝接； 其音超梵天， 三世為最尊。 消滅諸惡趣， 出家行學道； 造立勤苦行， 往詣佛樹下。 降伏魔力怨， 逮無上正覺； 今于仙人處， 當轉正法輪。 梵天哀勸請， 宣無上法典； 能仁然可之， 愍傷一切故。 建立誓堅固， 波羅奈鹿苑； 當轉大法輪， 最上無能勝。 欲聽聞法者， 宿億載積德； 速疾來至彼， 以時聽經典。 人身甚難得， 佛世亦難遇； 尊法不可值， 舍八惡眾難。 今日正是時， 開信值佛興； 皆棄諸患難， 聽受尊法教。 億載劫不聞，
【現代漢語翻譯】 現代漢語譯本 他們各自從座位上起身，向前迎接，並異口同聲地說：『歡迎聖尊！』 有人拿著執法衣，有人拿著缽器，有人鋪設座位，他們都向佛陀頂禮，並取水為佛陀洗腳。佛陀當時問那五個人說：『你們的心意為何如此不堅定？爲了我，你們長夜不安，遭受勤苦的折磨，現在我當報答你們的功勞；而且你們五人應當知道，我已經成就正覺，獲得一切智慧，能看見十方世界，獲得清涼的快樂，不再有任何煩惱，能夠自在遊走，對於一切法都沒有任何障礙，我將為你們說法，度脫生老病死。』 當時，五個人向佛陀的腳頂禮，懺悔自責：『我們愚昧無知，不認識真正的道理，驕傲自滿，沒有降伏自己的心。』 他們恭敬地投身於地，深深地責備自己。 這時，世尊放出自身的光芒，那光明普遍照耀三千大千世界，沒有哪個地方沒有被照到。那光芒自然地，宣說了這首偈語： 『從兜術天（Tusita Heaven）的身軀，下降到母親的胎中；在藍毗尼（Lumbini）的樹林里，出生后在地上走了七步。隨即發出獅子吼，四大天王（Four Heavenly Kings）接住；那聲音超越了梵天（Brahma），在三世中最為尊貴。消滅各種惡道，出家修行；建立勤苦的修行，前往菩提樹下。降伏魔王的怨恨，獲得無上正覺；如今在仙人居住的地方，將要轉動正法輪。梵天哀求勸請，宣說無上的法典；能仁（Buddha）答應了，因為憐憫一切眾生。建立堅固的誓願，在波羅奈（Varanasi）的鹿野苑；將要轉動大法輪，最上無能勝。想要聽聞佛法的人，是宿世累積了億萬年的功德；迅速來到這裡，按時聽聞經典。人身非常難得，佛陀出世也很難遇到；尊貴的佛法難以值遇，要捨棄八種惡道的苦難。今天正是時候，開啟信心，值遇佛陀出世；都捨棄各種患難，聽受尊貴的佛法教誨。億萬劫都難以聽聞，'
【English Translation】 English version They each rose from their seats, went forward to greet him, and said in unison, 『Welcome, Holy One!』 Some held the robe of the Dharma, some held the alms bowl, and some spread out the seats. They all bowed to the Buddha, and took water to wash his feet. The Buddha then asked the five men, 『Why is your resolve not firm? For my sake, you have suffered sleepless nights and endured hardship. Now I shall repay your merits; and you five should know that I have attained perfect enlightenment, gained all wisdom, can see the ten directions, have obtained the coolness of joy, have no more defilements, can roam freely, and have no obstacles to any Dharma. I will preach the Dharma to you, and deliver you from birth, old age, sickness, and death.』 At that time, the five men bowed at the Buddha』s feet, repented, and blamed themselves, 『We were ignorant and did not recognize the true path, arrogant and unsubdued.』 They respectfully threw themselves to the ground, deeply reproaching themselves. At that time, the World Honored One emitted light from his body, and that light universally illuminated the three thousand great thousand worlds, without any place not being reached. The light naturally proclaimed this verse: 『From the body in Tusita Heaven, descended into the mother』s womb; in the Lumbini grove, after birth, walked seven steps on the ground. Immediately roared like a lion, the Four Heavenly Kings received him; that sound surpassed Brahma, the most honored in the three worlds. Extinguished all evil paths, left home to practice the Way; established diligent practice, went to the Bodhi tree. Subdued the demon』s hatred, attained unsurpassed perfect enlightenment; now in the place of the immortals, will turn the wheel of the Dharma. Brahma pleaded and urged, to proclaim the unsurpassed Dharma; the Able One (Buddha) agreed, out of compassion for all beings. Established a firm vow, in the Deer Park of Varanasi; will turn the great wheel of the Dharma, the most supreme and invincible. Those who wish to hear the Dharma, have accumulated merits for billions of eons; quickly come to this place, to hear the scriptures in due time. The human body is very difficult to obtain, the appearance of a Buddha is also difficult to encounter; the honored Dharma is difficult to meet, one must abandon the suffering of the eight evil paths. Today is the right time, to open faith, to encounter the appearance of a Buddha; all abandon all hardships, and listen to the teachings of the honored Dharma. For billions of eons, it is difficult to hear,』
希可值遇法； 今日當得聽， 不當放懈怠。』」
佛告比丘：「地神暢音，佛之聖旨，立大高座當轉法輪。其大聖佛以己口宣：『我最為尊十方第一，降伏魔兵盡眾苦源在佛樹下。時能仁尊道德寂然，裂壞勞怨所愿具足無復余結，百劫所行欲度眾生，所轉法輪無所慕樂，安住光明，勸化千億佛土無數百千諸佛真子威神足力，若干諸佛所可造化，現大柔軟如來音聲，至真功勛，勸助大哀愍念眾庶，睹其威耀察諸方便，于百千劫揚大雷吼，為諸眾生雨八味水，滅諸所受，根、力、覺意、禪思脫門，定意正受增益道性；從無數劫如所聞法，己身立行積累道法，分別諸藥曉眾生業，又斯病者當療治安，久遠塵勞皆令無想。佛為法醫度脫眾生，因轉法輪所度無極，其間神足從來歷載，道品之法普至微妙，一切德行積善法施，曉了醫藥充無限愿，雖在貧匱無所貪樂隨顛倒財。諸佛導師常轉法輪，無有財利金銀思想；樂清凈乘，華香雜香搗香，宮內愛子躬身不好，不以歡樂，棄于天上天下之慾，志求佛道轉於法輪。佈施救眾，戒無所犯，善將護禁而無缺漏；百劫之中常行忍辱；精進勤修，不懷怯弱無有增減；志存禪定觀于神通；智慧興隆具足所愿，轉於法輪消于惱熱，乃應道法。』
「於是有菩薩名發意，轉法輪嘆說此法
【現代漢語翻譯】 現代漢語譯本：『希望能夠值遇佛法；今天應當聽聞佛法，不應當懈怠。』 佛告訴比丘們：『地神發出洪亮的聲音，這是佛的聖旨，要設立高大的法座來轉法輪（Dharmacakra，佛陀的教法）。那位偉大的聖佛親自宣說：『我最為尊貴，十方第一，降伏了魔兵，斷絕了所有痛苦的根源，在菩提樹下。那時，能仁（釋迦牟尼佛的稱號）尊者道德寂靜，破除了勞累和怨恨，所愿都已滿足，不再有任何煩惱的束縛。他經過百劫的修行，想要度化眾生，所轉的法輪沒有任何貪求，安住在光明之中，勸化千億佛土無數百千諸佛的真子，以威神之力，成就了諸佛所能創造的一切。他展現出如來柔軟的聲音，至真至誠的功勛，勸助大慈大悲，憐憫眾生，觀察他們的威德和方便，在百千劫中發出巨大的雷鳴般的吼聲，為眾生降下八味水（指佛法的八種滋味），滅除他們所受的痛苦。他傳授根、力、覺意、禪思、解脫之門，使禪定和正受增長，增益道性。從無數劫以來，他如所聞法，自身實踐，積累道法，分別各種藥物，瞭解眾生的業力，知道哪些病人應當治療，使他們久遠的塵勞都歸於無想。佛是法醫，度脫眾生，因轉法輪而得度的眾生無量無邊。他的神通足跡遍佈過去，道品之法普遍而微妙，一切德行都積累了善法佈施，瞭解醫藥，滿足無限的願望，即使在貧困中也不貪戀隨波逐流的財富。諸佛導師常轉法輪，沒有對財利金銀的貪念；他們樂於清凈的乘法，不貪戀華香、雜香、搗香，即使宮內的愛子身體不適，也不會因此而歡樂，他們捨棄了天上和人間的一切慾望，立志追求佛道，轉動法輪。他們佈施救濟眾生，持戒不犯，善於守護禁戒而不缺漏；在百劫之中常行忍辱；精進勤修，不懷怯弱，沒有增減；志存禪定，觀察神通；智慧興盛，具足所愿，轉動法輪，消除煩惱，這才是應有的道法。』 『於是有一位菩薩名叫發意，他轉法輪，讚歎宣說此法。』
【English Translation】 English version: 『It is hoped that one may encounter the Dharma; today one should listen to the Dharma, and should not be lazy.』 The Buddha told the Bhikkhus: 『The earth deity makes a loud sound, this is the Buddha's decree, to establish a great high seat to turn the Dharma wheel (Dharmacakra, the Buddha's teachings). That great holy Buddha himself proclaimed: 『I am the most honored, the first in all directions, having subdued the demon soldiers, cut off the root of all suffering, under the Bodhi tree. At that time, the Muni (a title of Shakyamuni Buddha) was morally serene, having broken through weariness and resentment, all wishes fulfilled, no longer bound by any afflictions. He has practiced for hundreds of kalpas, wanting to liberate sentient beings, the Dharma wheel he turns has no craving, he dwells in light, exhorting countless true sons of Buddhas in billions of Buddha lands, with divine power, accomplishing all that Buddhas can create. He manifests the soft voice of the Tathagata, the most true and sincere merit, exhorting with great compassion, pitying sentient beings, observing their majesty and skillful means, in hundreds of thousands of kalpas, he emits a great thunderous roar, raining down the eight flavors of water (referring to the eight flavors of the Dharma) for sentient beings, extinguishing their suffering. He teaches the roots, powers, factors of enlightenment, meditation, and the gate of liberation, causing meditation and right reception to grow, increasing the nature of the path. From countless kalpas, he has practiced as he has heard the Dharma, accumulating the Dharma, distinguishing various medicines, understanding the karma of sentient beings, knowing which patients should be treated, causing their long-standing weariness to return to non-thought. The Buddha is a Dharma physician, liberating sentient beings, and the sentient beings liberated by turning the Dharma wheel are limitless. His divine footprints have traversed the past, the Dharma of the path is universal and subtle, all virtues have accumulated good Dharma giving, understanding medicine, fulfilling infinite wishes, even in poverty, he does not crave the wealth that goes with the flow. The Buddha teachers always turn the Dharma wheel, without greed for wealth, profit, gold, or silver; they delight in the pure vehicle, not craving flowers, incense, or powdered incense, even if the beloved child in the palace is unwell, they will not be happy because of it, they abandon all desires of heaven and earth, aspiring to seek the Buddha path, turning the Dharma wheel. They give alms to save sentient beings, uphold precepts without transgression, are good at guarding the precepts without deficiency; in hundreds of kalpas, they always practice patience; diligently cultivate, without timidity, without increase or decrease; they are determined in meditation, observing divine powers; wisdom flourishes, fulfilling all wishes, turning the Dharma wheel, eliminating afflictions, this is the proper Dharma.』 『Then there was a Bodhisattva named Initiated Mind, he turned the Dharma wheel, praising and proclaiming this Dharma.』
，超諸俗寶，一切眾寶道寶為上，甚好巍巍嚴飾清凈，其千光明悉照天下，自以要誓華香幢幡，俱共叉手，帳紫金色，香水滿瓶弘誓洗浴，清心眾垢造立吉祥。
「爾時世尊，則轉法輪而勸助之，復叉手指供養世尊，而偈嘆曰：
「『其定光如來， 授聖清凈決； 當得佛道意， 人中師子尊。 在彼立所愿， 行法是色像； 以得佛道時， 因勸助道法。 入若干品業， 常以一切故； 在眾生之類， 濟十方來會。 勸助諸種族， 宣佈道法輪； 叉手自奉事， 投身稽首禮。 其在佛樹下， 清凈諸天人； 若行清白業， 奉供最能仁。 一切皆住立， 請說大法輪； 具一切人中， 嘆德不可盡。 三千大千界， 周遍虛空中； 諸天阿須倫， 天下皆稽首。 諸天越音聲， 須臾無信者； 一切者歡悅， 皆觀如來尊。 梵天得自在， 暢雷雨之音； 百千巨億載， 咸皆共來會， 無數億劫中， 善行正真業。 時釋迦文佛， 與拘倫談論， 苦空非我有， 說其眼非常， 耳鼻不能久， 自然為恍惚。 頭首亦自然， 諸根無常聚； 以如是觀者， 無我無壽命。 是一切諸法， 皆從因緣生； 若離是諸見， 睹之如虛空。 無見無有作
【現代漢語翻譯】 現代漢語譯本：超越世俗珍寶，一切珍寶中以道寶為上，極其美好莊嚴，清凈無比。它的千道光明照耀天下，以誓願、鮮花、香幡為裝飾，一同合掌，帳幕呈現紫金色，用香水滿瓶弘揚誓願洗浴，清凈內心污垢，建立吉祥。 『那時，世尊開始轉法輪，勸導幫助眾人。又合起手指供養世尊，並用偈語讚歎道：』 『那位定光如來（Dipamkara Buddha），授予聖潔清凈的決斷；應當獲得佛道的心意，成為人中獅子至尊。在彼處立下誓願，所行之法皆是色相；當獲得佛道時，因勸導幫助道法。進入各種品類的行業，常常爲了所有一切；在眾生之中，救濟十方來會的人們。勸導幫助各種族群，宣說佛法法輪；合掌親自奉事，投身稽首禮拜。在菩提樹下，清凈諸天人；若行清白之業，奉獻供養最能仁（佛陀）。一切眾生都站立，請求宣說大法輪；在一切人中，讚歎佛陀的功德不可窮盡。三千大千世界，周遍虛空之中；諸天、阿修羅（Asura），天下都稽首禮拜。諸天的聲音超越一切，須臾之間無人不信；一切眾生都歡喜，都瞻仰如來至尊。梵天（Brahma）獲得自在，發出如雷雨般的聲音；百千巨億年，都一同前來集會，無數億劫中，行持善行正真的事業。』 『當時，釋迦文佛（Sakyamuni Buddha）與拘倫（Kaurunya）談論，苦、空、非我，說明眼睛不是恒常的，耳朵、鼻子也不能長久，自然會恍惚。頭和身體也是自然如此，諸根是無常的聚合；以這樣的觀察，就沒有我，沒有壽命。這一切諸法，都是從因緣而生；如果遠離這些見解，看待它們就像虛空一樣。無所見，無所作。』
【English Translation】 English version: Surpassing all worldly treasures, the treasure of the Dharma is supreme among all treasures, exceedingly beautiful, majestic, adorned, and pure. Its thousand rays of light illuminate the world, adorned with vows, flowers, and fragrant banners, together with folded hands, the canopy is of purple-gold color, with bottles full of fragrant water to propagate vows and wash away impurities, establishing auspiciousness. 'At that time, the World Honored One turned the Dharma wheel and encouraged and assisted others. Again, he folded his fingers in offering to the World Honored One, and praised him with verses, saying:' 'That Dipamkara Buddha, bestowed the holy and pure decision; should attain the mind of the Buddha path, becoming the lion among humans, the most honored one. There, he made vows, the practices are all forms; when attaining the Buddha path, because of encouraging and assisting the Dharma. Entering various kinds of actions, always for the sake of all; among sentient beings, saving those who come from the ten directions. Encouraging and assisting various clans, proclaiming the Dharma wheel; with folded hands, personally serving, prostrating and bowing in reverence. Under the Bodhi tree, the pure gods and humans; if practicing pure deeds, offering to the most compassionate one (Buddha). All beings stand, requesting the great Dharma wheel to be preached; among all people, praising the virtues of the Buddha is inexhaustible. The three thousand great thousand worlds, pervading the empty space; gods, Asuras, all in the world bow in reverence. The voices of the gods surpass all, in an instant, no one disbelieves; all beings are joyful, all gaze upon the honored Tathagata. Brahma attains freedom, uttering sounds like thunder and rain; for hundreds of thousands of millions of years, all come together, in countless eons, practicing good and true deeds.' 'At that time, Sakyamuni Buddha discussed with Kaurunya, about suffering, emptiness, and non-self, explaining that the eyes are not permanent, the ears and nose cannot last long, and naturally become blurred. The head and body are also naturally like this, the senses are impermanent aggregates; with such observation, there is no self, no life. All these dharmas arise from causes and conditions; if one departs from these views, one sees them as empty space. There is no seeing, no doing.'
， 亦無睹眾生； 若凈不凈緣， 亦不得舍離。 五陰無所起， 起者大苦患； 興起恩愛淟， 其行遂增減。 以能等觀者， 得正真道義； 致究竟盡法， 便能覺了盡。 從發思想念， 不慎行致之； 常修明智行， 遵行如是道。 在於因緣行， 而無所造立； 雖處於神識， 不與因緣合。』」
拘鄰等品第二十四
佛告比丘：「爾時如來為頒宣諸法，說十二因緣根本所起，從無明有行，從行有識，從識有名色，從名色有六入，從六入有更，從更有痛，從痛有愛，從愛有受，從受有有，從有有生，從生致老病死大苦患合。無明以盡行便盡，行已盡識便盡，識已盡名色便盡，名色已盡六入便盡，六入已盡更便盡，更已盡痛便盡，痛已盡愛便盡，愛已盡受便盡，受已盡有便盡，有已盡生便盡，生已盡老病死皆盡，則無五陰大苦之患。從緣則有，無緣則無。如來解是六情因緣十二之本，是故自在達皆自然無有根本。其外異學不及知此空法自然，如是法者，過去諸佛所可解達，為諸眾生分別說之，曉了是法乃得寂然，是故敷演十二緣起而轉法輪。拘鄰知之，拘鄰者知本際也，以滅盡者則成三寶。佛、法、聖眾是三寶名，暢布天下音徹梵天，如來今日轉于清凈法輪，護世至真興顯三寶，世
【現代漢語翻譯】 現代漢語譯本 也看不到眾生； 如果執著于清凈或不清凈的因緣，也無法從中解脫。 五陰（色、受、想、行、識）本無自性，若執著於五陰的生起，就會產生巨大的痛苦； 如果生起恩愛執著，其行為就會隨之增減。 能夠平等觀察一切法的人，才能獲得真正的道義； 達到究竟圓滿的境界，就能覺悟一切法的空性。 從產生思想念頭開始，如果不謹慎行事就會導致錯誤； 應當常常修習明智的行為，遵循這樣的道路。 在因緣的執行中，不應有所造作和執著； 即使處於神識之中，也不應與因緣相合。』
拘鄰等品第二十四
佛告訴比丘們：『那時，如來爲了宣說諸法，闡述了十二因緣的根本生起：從無明（avidya）(對真理的無知)產生行（samskara）(意志行為)，從行產生識（vijnana）(意識)，從識產生名色（namarupa）(精神和物質)，從名色產生六入（sadayatana）(六根)，從六入產生更（sparsha）(接觸)，從更產生痛（vedana）(感受)，從痛產生愛（trishna）(渴愛)，從愛產生受（upadana）(執取)，從受產生有（bhava）(存在)，從有產生生（jati）(出生)，從生導致老病死等巨大的痛苦。無明滅盡，行就滅盡；行滅盡，識就滅盡；識滅盡，名色就滅盡；名色滅盡，六入就滅盡；六入滅盡，更就滅盡；更滅盡，痛就滅盡；痛滅盡，愛就滅盡；愛滅盡，受就滅盡；受滅盡，有就滅盡；有滅盡，生就滅盡；生滅盡，老病死等一切痛苦都滅盡，也就沒有五陰所帶來的巨大痛苦。從因緣而生，無因緣則滅。如來通達這六情（六根）因緣十二之本，所以自在通達一切法自然本無根本。那些外道異學不能理解這種空性自然的道理。這樣的法，是過去諸佛所能理解通達的，他們為眾生分別解說，使眾生明白此法，從而達到寂靜涅槃。因此，如來敷演十二緣起，轉動法輪。拘鄰（Kaundinya）(五比丘之一)理解了此法，拘鄰理解了本際（實相）。滅盡煩惱者成就三寶。佛（Buddha）、法（Dharma）、聖眾（Sangha）是三寶的名稱，其教義傳遍天下，聲音響徹梵天。如來今日轉動清凈法輪，護持世間，顯揚三寶，世
【English Translation】 English version Also, one does not see sentient beings; If one clings to the conditions of purity or impurity, one cannot be liberated from them. The five skandhas (form, feeling, perception, mental formations, consciousness) have no inherent nature; if one clings to the arising of the five skandhas, great suffering arises; If one gives rise to attachment and love, one's actions will increase or decrease accordingly. One who can observe all dharmas equally attains the true meaning of the path; Reaching the ultimate and complete state, one can awaken to the emptiness of all dharmas. From the arising of thoughts and ideas, if one is not careful in one's actions, it will lead to errors; One should always cultivate wise actions and follow this path. In the operation of conditions, one should not create or cling to anything; Even when in consciousness, one should not be attached to conditions.』
Chapter Twenty-Four: Kaundinya and Others
The Buddha said to the monks: 『At that time, the Tathagata, in order to proclaim the Dharma, explained the fundamental arising of the twelve links of dependent origination: from ignorance (avidya) arises volitional formations (samskara), from volitional formations arises consciousness (vijnana), from consciousness arises name and form (namarupa), from name and form arise the six sense bases (sadayatana), from the six sense bases arises contact (sparsha), from contact arises feeling (vedana), from feeling arises craving (trishna), from craving arises clinging (upadana), from clinging arises becoming (bhava), from becoming arises birth (jati), and from birth arises old age, sickness, death, and great suffering. When ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, sickness, death, and all suffering cease, and there is no great suffering from the five skandhas. It arises from conditions, and it ceases when conditions are absent. The Tathagata understands the root of these six sense bases and the twelve links of dependent origination, and therefore freely understands that all dharmas are naturally without a root. Those outside the path and other schools cannot understand this emptiness and naturalness. Such a Dharma is what the Buddhas of the past understood and attained, and they explained it to sentient beings, enabling them to understand this Dharma and attain peaceful Nirvana. Therefore, the Tathagata expounds the twelve links of dependent origination and turns the wheel of Dharma. Kaundinya (one of the first five disciples) understood this Dharma, and Kaundinya understood the ultimate reality. Those who have extinguished afflictions achieve the Three Jewels. The Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha) are the names of the Three Jewels, and their teachings spread throughout the world, their sound reaching the Brahma heavens. Today, the Tathagata turns the pure wheel of Dharma, protects the world, and manifests the Three Jewels, the world
難可致。拘鄰之等五人比丘，六十億天得法眼凈，復八十億色界天人得法眼凈無上正真，八萬世人來會觀者亦法眼凈，皆度眾苦。
「時佛音響徹聞十方，虛空天神聞柔和音，是釋迦文十力世尊，仙人之處鹿苑之中，敷演法輪說十二緣，咸使知之。十方諸佛聞其音者皆悉默然，諸天、龍神、阿須倫，諸佛侍者各白其佛：『分別諸法普聞其音，善哉世尊！速決其意，何故默然？先世之時寂然精進，以其道力習於道法，越無央數百千菩薩，自致得佛。今此十力勤修得佛，轉其三合十二法輪，其三合十二法輪者，無去來今三世之心也，是故一切聞是音聲。』億百千人興發慧力建立大道，各自念言：『吾等當學彼佛精進威神勢力，使疾獲致三世之尊施世道目，皆使逮致無上正真之道。』
「於是諸天子等悉來集會：一、名神妙，二、名天妙，三、名歡豫，四、名加歡，五、名栴檀，六、名大悅，七、名寂然，八、名寂律。如是等類八凈居天，從千天子悉來集會，聽受世尊所轉法輪。彼時大聖告大神妙天子：『今此經名曰《普曜大方等法》。諸菩薩所以娛樂，諸佛境界所入普照，其身精進自致得佛。如來所說，是故受持諷誦奉行，為眾人說。』」◎
普曜經卷第八
◎十八變品第二十五
佛告比丘：「如來於是
【現代漢語翻譯】 現代漢語譯本：難以達到。拘鄰等五位比丘，六十億天人獲得法眼清凈，又有八十億天人獲得法眼清凈，達到無上正真，八萬世人前來觀看的人也獲得法眼清凈，都脫離了眾苦。 『當時佛的聲音響徹十方，虛空中的天神聽到柔和的聲音，知道是釋迦文（Sakyamuni）十力世尊，在仙人居住的鹿苑中，宣講法輪，闡述十二因緣，使大家都明白。十方諸佛聽到這個聲音都保持沉默，諸天、龍神、阿修羅（Asura），諸佛的侍者各自稟告他們的佛：『分別諸法，普遍聽到這個聲音，太好了，世尊！請儘快決斷您的意思，為何保持沉默？您在過去世寂靜精進，憑藉道力修習道法，超越了無數百千菩薩，自己成就了佛。現在這位十力世尊勤修成佛，轉動三合十二法輪，這三合十二法輪，是沒有過去、現在、未來三世之心的，所以一切眾生都能聽到這個聲音。』億萬千人因此興發智慧之力，建立大道，各自心中想：『我們應當學習那位佛的精進威神勢力，使自己迅速獲得三世之尊，為世人指引道路，都能夠達到無上正真之道。』 於是諸天子等都來了：第一位名叫神妙，第二位名叫天妙，第三位名叫歡豫，第四位名叫加歡，第五位名叫栴檀（Candana），第六位名叫大悅，第七位名叫寂然，第八位名叫寂律。像這樣的八凈居天，從千位天子都來了，聽受世尊所轉的法輪。那時大聖告訴大神妙天子：『現在這部經名叫《普曜大方等法》。是諸菩薩娛樂的所在，是諸佛境界所入，普遍照耀，他們自身精進，最終成就佛。如來所說，所以應當受持、諷誦、奉行，為眾人宣說。』 《普曜經》卷第八 ◎十八變品第二十五 佛告訴比丘：『如來在此時』
【English Translation】 English version: It is difficult to attain. Five Bhikkhus, such as Kaundinya, sixty billion devas (gods) attained the pure Dharma Eye, and another eighty billion devas attained the pure Dharma Eye, reaching the unsurpassed true enlightenment. Eighty thousand people who came to observe also attained the pure Dharma Eye, all escaping from suffering. 'At that time, the Buddha's voice resounded throughout the ten directions. The devas in the void heard the gentle voice and knew it was Sakyamuni, the World Honored One with ten powers, who was in the Deer Park, the abode of the sages, expounding the Dharma Wheel, explaining the twelve links of dependent origination, making everyone understand. The Buddhas of the ten directions, hearing this voice, all remained silent. The devas, dragons, asuras (demigods), and attendants of the Buddhas each reported to their respective Buddhas: 『Distinguishing all dharmas, this voice is heard everywhere. Excellent, World Honored One! Please quickly decide your intention, why do you remain silent? In past lives, you were quietly diligent, and through the power of the Way, you practiced the Dharma, surpassing countless hundreds of thousands of Bodhisattvas, and achieved Buddhahood yourself. Now, this World Honored One with ten powers has diligently cultivated and attained Buddhahood, turning the three-combined twelve-fold Dharma Wheel. This three-combined twelve-fold Dharma Wheel is without the mind of the three times—past, present, and future. Therefore, all beings can hear this voice.』 Hundreds of millions of people thus aroused the power of wisdom, established the Great Way, and each thought: 『We should learn from that Buddha's diligent, majestic, and powerful strength, so that we may quickly attain the honor of the three times, guide the world, and all reach the unsurpassed true enlightenment.』 Then, the devaputras (sons of gods) all came: the first named Shenmiao, the second named Tianmiao, the third named Huanyu, the fourth named Jia Huan, the fifth named Candana, the sixth named Dayue, the seventh named Jiran, and the eighth named Jilu. These eight Pure Abode devas, along with a thousand devaputras, all came to listen to the Dharma Wheel turned by the World Honored One. At that time, the Great Sage told the devaputra, Great Shenmiao: 『Now, this sutra is called the 「Universal Illumination Great Vaipulya Dharma.」 It is the place where the Bodhisattvas find joy, the realm entered by the Buddhas, universally illuminating, and through their own diligence, they attain Buddhahood. As the Tathagata has spoken, therefore, you should uphold, recite, practice, and preach it to all.』 Chapter Eight of the 'Universal Illumination Sutra' ◎ Chapter Twenty-Five: The Eighteen Transformations The Buddha told the Bhikkhus: 『The Tathagata at this time』
轉法輪已，化彼五人拘鄰之等，念：『此間有優為迦葉等，大有名稱，國王黎庶咸來奉之，與五百弟子俱。欲往先開化令解道法，然卻彼后當次伏焉。』即往從之。迦葉見佛來，起迎贊言：『大道人！善來相見，自安隱乎？』佛報曰：『無病最利，知足最富，有信最友，無為最安。』迦葉曰：『有何敕使？』佛言：『欲報一宜愿不瞋恚，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。迦葉曰：『往。』佛即澡洗前入火室，持蓐布地。適坐須臾，龍即瞋恚身中出煙；佛亦出煙。龍大瞋怒身皆火出；佛亦現神身出火光。龍火佛火於是俱盛，石室盡然，其炎煙出如失火狀。
「迦葉夜起相視星宿，見火室盡然。『咄！是大沙門端正可惜，不用我言，為火所害。』佛知其意，于內以道力降龍，龍氣力盡則自歸伏。佛告龍曰：『汝意伏者當入缽中。』龍即入缽中，佛時置於缽中。迦葉惶懅，令五百弟子，人一瓶水就持滅火，如一瓶著更盛一火，師徒益恐，皆言：『咄！咄！殺是大沙門了矣。』
「明旦佛持缽盛龍而出之。迦葉大喜：『大道人乃得活耶？器中何等？』佛言：『然，自安隱耳！龍是器中所言毒龍為害者也，今者降之，已受降伏，令受戒矣！』迦葉自以得道，
【現代漢語翻譯】 現代漢語譯本 轉法輪后，佛陀度化了拘鄰等五人，心想：『這裡有優樓頻螺迦葉（Uruvilva Kasyapa，一位著名的苦行僧）等人，名聲很大，國王和百姓都來供奉他，還有五百弟子跟隨。我應該先去度化他們，讓他們理解佛法，然後再去降伏其他人。』於是就前往拜訪。迦葉見到佛陀前來，起身迎接並讚歎道：『大修行人！歡迎您來，您安好嗎？』佛陀回答說：『無病最有利，知足最富有，有信最友善，無為最安寧。』迦葉問：『您有什麼吩咐嗎？』佛陀說：『我想借用您的火室住一晚，希望您不要生氣。』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，龍不會傷害我。』佛陀又請求了兩次。迦葉說：『好吧，去吧。』佛陀就洗漱後進入火室，鋪好草蓆坐下。剛坐下不久，龍就生氣地從身體里冒出煙；佛陀也冒出煙。龍更加憤怒，全身冒出火焰；佛陀也顯現神通，身上發出火光。龍的火和佛陀的火於是都旺盛起來，石室都被點燃，火焰和煙霧像失火一樣。 迦葉晚上起來看星象，看到火室燃起了大火，心想：『唉！這個沙門長得端正可惜了，不聽我的話，被火燒死了。』佛陀知道他的想法，在火室裡用道力降伏了毒龍，龍的力氣耗盡就自己歸順了。佛陀告訴龍說：『如果你願意被降伏，就進入我的缽中。』龍就進入了缽中，佛陀把它放在缽里。迦葉非常驚恐，讓五百弟子每人拿一瓶水去滅火，結果一瓶水澆下去火勢更旺，師徒更加害怕，都說：『唉！唉！這個沙門被燒死了。』 第二天早上，佛陀拿著盛著龍的缽出來。迦葉非常高興：『大修行人您竟然還活著啊！缽里是什麼？』佛陀說：『是的，我安然無恙！缽里就是你們說的會害人的毒龍，現在我已經降伏了它，讓它受戒了！』迦葉自以為已經得道，
【English Translation】 English version After turning the Dharma wheel, the Buddha converted the five ascetics including Kaundinya, thinking: 'Here are Uruvilva Kasyapa (a famous ascetic) and others, who are very famous. Kings and common people come to worship him, and he has five hundred disciples. I should first convert them and make them understand the Dharma, and then subdue others.' So he went to visit them. When Kasyapa saw the Buddha coming, he got up to greet him and praised him, saying: 'Great ascetic! Welcome, are you well?' The Buddha replied: 'Being free from illness is most beneficial, being content is most wealthy, having faith is most friendly, and non-action is most peaceful.' Kasyapa asked: 'What do you command?' The Buddha said: 'I would like to borrow your fire room for one night, and I hope you will not be angry.' Kasyapa said: 'It's not that I'm unwilling, but there is a poisonous dragon inside, I'm afraid it will harm you!' The Buddha said: 'It's okay, the dragon won't harm me.' The Buddha asked again twice. Kasyapa said: 'Okay, go ahead.' The Buddha then washed up and entered the fire room, laid out his grass mat and sat down. Soon after sitting down, the dragon angrily emitted smoke from its body; the Buddha also emitted smoke. The dragon became even more angry, and flames came out of its whole body; the Buddha also manifested his divine power, and light came out of his body. The dragon's fire and the Buddha's fire then both became intense, the stone room was ignited, and the flames and smoke were like a fire. Kasyapa got up at night to look at the stars, and saw that the fire room was on fire. He thought: 'Alas! This ascetic is handsome, it's a pity, he didn't listen to me, and was burned to death by the fire.' The Buddha knew his thoughts, and in the fire room, he used his spiritual power to subdue the poisonous dragon. The dragon's strength was exhausted and it surrendered. The Buddha told the dragon: 'If you are willing to be subdued, enter my bowl.' The dragon entered the bowl, and the Buddha placed it in the bowl. Kasyapa was very frightened, and ordered his five hundred disciples to each take a bottle of water to put out the fire. As a result, the fire became more intense when a bottle of water was poured on it. The master and disciples became even more afraid, and they all said: 'Alas! Alas! This ascetic has been burned to death.' The next morning, the Buddha came out holding the bowl containing the dragon. Kasyapa was very happy: 'Great ascetic, you are still alive! What is in the bowl?' The Buddha said: 'Yes, I am safe and sound! The bowl contains the poisonous dragon that you said would harm people. Now I have subdued it and made it take the precepts!' Kasyapa thought that he had already attained the Way,
顧謂弟子：『是大沙門雖神，不如我以得羅漢道也。』
「佛復移近迦葉所，止坐一樹下。夜四天王來下聽經，四王光影明如盛火。迦葉夜起占候見火，明旦詣佛所曰：『亦事火乎？』佛言：『不也！昨夜四王自下聽經，是其光耳。』佛止樹下，時天帝釋復下聽經，帝釋光影甚明逾前。迦葉占候見光益大，心念沙門續事火也。明日問曰：『得無事火乎？』佛言：『不也！昨天帝釋來下聽經，是其光耳。』后夜梵天覆下聽經，梵之光明倍于帝釋。迦葉占候見光晃晃。明日問曰：『想亦事火也。』佛言：『不也！昨夜梵天來下聽經，是其光也。』
「迦葉五百弟子人事三火，合事千五百三火。明旦然之，火了不然，怪而白師。師言：『是大沙門所為也。』即行問佛：『我所事火，今然不然。』佛言：『欲使然乎？』曰：『愿欲使然。』佛言：『當然！』火即然矣！火然之後，迦葉欲滅之不可得滅。五百弟子共助滅之而不能滅。念言：『是復沙門所為。』即往問曰：『火既然矣，今不可滅。』佛言：『欲使滅不？』答言：『愿欲得滅。』佛言：『當滅！』應時即滅。迦葉白佛：『愿仁留意不須遠行，我自給飲食。』還敕家內供設餚饌，曰：『以時至請佛。』佛言：『便去，今隨後往。』
「迦葉適去，佛以神足上忉利
【現代漢語翻譯】 現代漢語譯本：佛陀告訴弟子們說：『那個沙門雖然有神通，但不如我已證得阿羅漢道。』 佛陀又移近迦葉（Kasyapa，人名，此處指優樓頻螺迦葉）所在的地方，在一棵樹下坐定。夜裡，四大天王下來聽佛講經，四天王的光芒明亮如盛大的火焰。迦葉夜裡起來觀察天象，看到火光，第二天早上到佛陀那裡說：『您也事奉火嗎？』佛陀說：『不是的！昨夜是四大天王自己下來聽經，那是他們的光芒罷了。』佛陀停留在樹下，這時天帝釋（Indra，佛教護法神）又下來聽經，帝釋的光芒非常明亮，超過了之前的光芒。迦葉觀察天象，看到光芒更加強大，心裡想這個沙門又在事奉火了。第二天問佛陀說：『您莫非是在事奉火嗎？』佛陀說：『不是的！昨天是天帝釋下來聽經，那是他的光芒罷了。』後半夜，梵天（Brahma，佛教護法神）又下來聽經，梵天的光明比帝釋的光明還要強一倍。迦葉觀察天象，看到光芒閃耀。第二天問佛陀說：『想必您也是在事奉火吧。』佛陀說：『不是的！昨夜是梵天下來聽經，那是他的光芒罷了。』 迦葉的五百弟子分別事奉三火，總共事奉一千五百三火。第二天早上點燃火，火卻點不著，他們感到奇怪，就告訴他們的老師。老師說：『這是那個沙門做的。』於是就去問佛陀：『我所事奉的火，現在點不著了。』佛陀說：『你想讓它點燃嗎？』他們說：『希望讓它點燃。』佛陀說：『應當點燃！』火就點燃了！火點燃之後，迦葉想把它熄滅卻無法熄滅。五百弟子一起幫忙熄滅，也無法熄滅。他們想到：『這又是那個沙門做的。』就去問佛陀說：『火既然已經點燃了，現在卻無法熄滅。』佛陀說：『想讓它熄滅嗎？』他們回答說：『希望能夠熄滅。』佛陀說：『應當熄滅！』火立刻就熄滅了。迦葉對佛陀說：『希望您能留在這裡不必遠行，我自會供養飲食。』就回去吩咐家裡準備飯菜，說：『到時候請佛陀來。』佛陀說：『你先去吧，我隨後就到。』 迦葉剛離開，佛陀就以神通力飛到忉利天（Trayastrimsa，佛教欲界六天之一）上。
【English Translation】 English version: The Buddha said to his disciples, 『That Shramana (ascetic) may have supernatural powers, but he is not as accomplished as I am, having attained the Arhat path.』 The Buddha then moved closer to where Kasyapa (a proper noun, here referring to Uruvilva Kasyapa) was, and sat down under a tree. During the night, the Four Heavenly Kings came down to listen to the Buddha's teachings, and the light from the Four Kings was as bright as a blazing fire. Kasyapa got up at night to observe the celestial signs and saw the firelight. The next morning, he went to the Buddha and said, 『Do you also worship fire?』 The Buddha replied, 『No! Last night, the Four Heavenly Kings came down to listen to the teachings themselves, and that was their light.』 The Buddha stayed under the tree, and then Indra (a Buddhist guardian deity) came down to listen to the teachings, and Indra's light was very bright, surpassing the previous light. Kasyapa observed the celestial signs and saw that the light was even stronger, and thought that this Shramana was again worshipping fire. The next day, he asked the Buddha, 『Are you perhaps worshipping fire?』 The Buddha said, 『No! Yesterday, Indra came down to listen to the teachings, and that was his light.』 Later that night, Brahma (a Buddhist guardian deity) came down to listen to the teachings, and Brahma's light was twice as bright as Indra's. Kasyapa observed the celestial signs and saw the light shining brightly. The next day, he asked the Buddha, 『I suppose you are also worshipping fire.』 The Buddha said, 『No! Last night, Brahma came down to listen to the teachings, and that was his light.』 Kasyapa's five hundred disciples each worshipped three fires, for a total of one thousand five hundred and three fires. The next morning, they lit the fires, but the fires would not light. They were puzzled and told their teacher. The teacher said, 『This is what that Shramana has done.』 So they went to ask the Buddha, 『The fires that I worship, now they will not light.』 The Buddha said, 『Do you want them to light?』 They said, 『We wish for them to light.』 The Buddha said, 『They shall light!』 And the fires lit up! After the fires were lit, Kasyapa wanted to extinguish them, but could not. The five hundred disciples helped to extinguish them, but could not. They thought, 『This is what that Shramana has done again.』 So they went to ask the Buddha, 『Now that the fires are lit, we cannot extinguish them.』 The Buddha said, 『Do you want them to be extinguished?』 They replied, 『We wish for them to be extinguished.』 The Buddha said, 『They shall be extinguished!』 And the fires were extinguished immediately. Kasyapa said to the Buddha, 『I hope you will stay here and not travel far, and I will provide you with food and drink.』 He then went back and ordered his household to prepare food, saying, 『When the time comes, invite the Buddha.』 The Buddha said, 『You go first, and I will follow soon.』 As soon as Kasyapa left, the Buddha used his supernatural powers to fly up to Trayastrimsa (one of the six heavens in the desire realm of Buddhism).
天，取晝度果；神足至東弗于逮界上數千萬里，取閻逼果；南至閻浮提界上，取呵䗍勒果；西至拘耶尼界上，取阿摩勒果；北至郁單越地，取自然粳米。各滿缽還，每先迦葉歸坐其床上。迦葉白曰：『從何道來？』佛言：『卿每去後，吾至四域及上忉利天，取此果米香美可食，卿可食之也。』
「佛明日自到迦葉家受飯而還；于屏處食已，念欲澡漱。帝釋知佛意，即下以手指地，水出成池，令佛用之。迦葉向暮仿佯村中，見水怪之：『何緣有此？』佛言：『吾朝食已意欲澡漱，帝釋指地令出此水，汝當名此為指地池。』佛還樹下，道見棄弊衣欲取浣之。帝釋知意，即到頗那山上，取成治四方好石，上佛浣衣。佛欲曬衣，帝釋復行取六方石，來給曬衣。迦葉見於池側有兩好石，問佛：『云何而得此石？』佛言：『吾欲浣衣曬之，帝釋奉上使吾用之，是以然矣。』佛后入指地池澡浴竟，欲上無所攀；池上迦和之樹，自然屈枝就佛，佛牽得出。迦葉見樹屈下垂條，怪而問佛。佛言：『吾入池浴，出無所持，是以樹神為我屈之。』
「時摩竭國王及諸臣庶，以節會持禮貺詣迦葉相樂七日。迦葉念：『佛聖達逾我，眾人見之，必當舍我普往事之，使其不現快耶。』佛知其念，即隱不現。眾人還已，迦葉唸曰：『我有節會餘食
【現代漢語翻譯】 現代漢語譯本：天神取來白晝成熟的果實；佛以神足通瞬間到達東方的弗于逮（Purvavideha）世界，取來閻逼（Jambira）果；向南到達閻浮提（Jambudvipa）世界，取來呵䗍勒（Haritaki）果；向西到達拘耶尼（Godaniya）世界，取來阿摩勒（Amalaka）果；向北到達郁單越（Uttarakuru）之地，取來自然生長的粳米。每樣都裝滿缽后返回，每次都先於迦葉回到他的床上。迦葉問道：『您從哪裡來？』佛說：『你每次離開后，我都會到四方世界以及上方的忉利天（Trayastrimsa）去，取來這些美味可食的果實和米，你可以吃它們。』 第二天，佛親自到迦葉家接受供養的飯食后返回；在僻靜處吃完后，想要洗漱。帝釋（Indra）知道佛的心意，立即用手指點地，地上涌出水形成池塘，供佛使用。迦葉傍晚在村中徘徊，看到池塘感到奇怪：『這水從何而來？』佛說：『我早上吃完飯後想洗漱，帝釋就用手指點地讓水涌出，你應當稱這個池塘為指地池。』佛回到樹下，在路上看到被丟棄的舊衣服，想要拿去洗。帝釋知道佛的心意，立即到頗那（Parnaka）山，取來四面平整的好石頭，給佛洗衣服用。佛想要曬衣服，帝釋又去取來六塊石頭，給佛曬衣服用。迦葉在池塘邊看到兩塊好石頭，問佛：『這些石頭是怎麼來的？』佛說：『我想要洗衣服曬乾，帝釋就送來這些石頭給我用，所以才這樣。』佛後來進入指地池洗浴完畢，想要上來卻沒有可以攀扶的地方；池塘邊的迦和（Karnikara）樹，自然彎下樹枝靠近佛，佛拉著樹枝就出來了。迦葉看到樹枝彎曲下垂，感到奇怪就問佛。佛說：『我進入池塘洗浴，出來時沒有可以扶持的地方，所以樹神為我彎下了樹枝。』 當時摩竭（Magadha）國王和各位大臣以及百姓，在節日慶典時帶著禮物去拜訪迦葉，一起歡樂了七天。迦葉心想：『佛的聖德超越我，眾人見到他，必定會捨棄我而普遍去侍奉他，讓他不出現才好。』佛知道他的想法，就隱身不見了。眾人回去后，迦葉心想：『我還有節日慶典剩下的食物，
【English Translation】 English version: The Deva took the fruit that ripened during the day; the Buddha, by his supernatural power, instantly reached the Purvavideha world in the east, and took the Jambira fruit; to the south, he reached the Jambudvipa world, and took the Haritaki fruit; to the west, he reached the Godaniya world, and took the Amalaka fruit; to the north, he reached the Uttarakuru land, and took the naturally grown rice. Each time, he filled his bowl and returned, always arriving at his bed before Kasyapa. Kasyapa asked: 'Where did you come from?' The Buddha said: 'Each time after you leave, I go to the four regions and the upper Trayastrimsa heaven, and take these delicious fruits and rice, which you can eat.' The next day, the Buddha himself went to Kasyapa's house to receive the offered meal and then returned; after eating in a secluded place, he wanted to wash. Indra, knowing the Buddha's intention, immediately pointed his finger at the ground, and water gushed out to form a pond for the Buddha to use. Kasyapa wandered in the village in the evening, and seeing the pond, he was surprised: 'Where did this water come from?' The Buddha said: 'After I finished eating this morning, I wanted to wash, so Indra pointed his finger at the ground and made the water gush out. You should call this pond the 'Finger-Pointed Pond'.' The Buddha returned to the tree, and on the way, he saw discarded old clothes and wanted to take them to wash. Indra, knowing the Buddha's intention, immediately went to Parnaka Mountain, and brought back four well-shaped stones for the Buddha to wash clothes on. When the Buddha wanted to dry the clothes, Indra again brought six stones for the Buddha to dry the clothes on. Kasyapa saw two good stones by the pond and asked the Buddha: 'How did these stones come about?' The Buddha said: 'I wanted to wash and dry my clothes, so Indra sent these stones for me to use, that's why it is so.' Later, the Buddha entered the Finger-Pointed Pond to bathe, and when he wanted to get out, there was nothing to hold on to; the Karnikara tree by the pond naturally bent its branches towards the Buddha, and the Buddha pulled himself out by holding the branches. Kasyapa saw the branches bent down and was surprised, so he asked the Buddha. The Buddha said: 'I entered the pond to bathe, and when I came out, there was nothing to hold on to, so the tree spirit bent the branches for me.' At that time, the King of Magadha and his ministers and people, during the festival celebrations, brought gifts to visit Kasyapa, and they rejoiced together for seven days. Kasyapa thought: 'The Buddha's virtue surpasses mine, and when the people see him, they will surely abandon me and universally serve him. It would be better if he did not appear.' The Buddha, knowing his thoughts, immediately hid himself. After the people returned, Kasyapa thought: 'I still have leftover food from the festival celebrations,'
甚多，得大沙門飯之快耶。』佛即知之，至迦葉所。迦葉驚喜：『來何一快？何以不現？』佛言：『用念卿故。』曰：『何以念我？』佛言：『前卿意念：「是大沙門道德巍巍相好紫金，萬民見者必當舍我共奉事之。」是以不現。今卿相念，故復來耳。』
「時迦葉五百弟子適俱破薪，各一舉斧皆不得下，懅而白師。師言：『復大沙門所為。』即往問佛：『我諸弟子向共破薪，斧皆舉而不下。』佛言：『當下！』應聲得下。既下之後，斧皆著薪而不可舉，復行問佛。佛言：『可去！自當舉耳。』即舉得用。
「時尼連禪水長流激疾，佛以神通斷水令住，使水壤起高出人頭，令底揚塵佛行其中。迦葉見之，畏佛為水所漂，即與弟子俱乘船索佛。見水隔斷，中央揚塵佛行其中，迦葉呼言：『大道人乃尚在耶？』佛言：『然！在耳。』又問佛：『欲上船不？』佛言：『大善！』佛念：『今當現道令子心伏。』即從水中貫船底入，無有穿跡。如是變化凡十八焉。迦葉復念：『是大沙門神即神矣，然不如我已得羅漢也。』佛語迦葉：『汝非羅漢，不知道證，胡為強顏不知為恥，虛妄自稱我有道德。』於是迦葉心驚毛豎，慚愧無顏自知無道，即稽首言：『今大道人，實妙神聖乃知我意，愿得從大道人稟受經戒作沙門耶？』佛言
【現代漢語翻譯】 現代漢語譯本 『（你）是不是覺得（我）得到了很多，（所以）才這麼快就來接受大沙門的供養？』佛陀知道他的想法，就到了迦葉那裡。迦葉驚喜地說：『（你）怎麼這麼快就來了？為什麼之前不出現？』佛陀說：『因為想念你。』（迦葉）說：『為什麼想念我？』佛陀說：『之前你心裡想：「這個大沙門道德高尚，相貌莊嚴，如同紫金一般，萬民見到他一定會捨棄我而共同侍奉他。」所以（我）沒有出現。現在你思念我，所以我又來了。』 『當時迦葉的五百弟子正一起劈柴，每人舉起斧頭都無法砍下去，他們驚恐地告訴了他們的老師。老師說：『這又是大沙門做的。』他們就去問佛陀：『我的弟子們剛才一起劈柴，斧頭都舉起來卻砍不下去。』佛陀說：『砍下去！』話音剛落，斧頭就砍下去了。砍下去之後，斧頭都卡在柴里卻舉不起來，他們又去問佛陀。佛陀說：『可以走了！自然就能舉起來了。』他們立刻就能舉起來使用了。 『當時尼連禪河水流湍急，佛陀用神通讓水停止流動，使水堆積起來高出人頭，讓河底揚起塵土，佛陀在其中行走。迦葉看到后，擔心佛陀被水沖走，就和弟子們一起乘船去尋找佛陀。看到水被隔斷，中間揚起塵土，佛陀在其中行走，迦葉喊道：『大道人竟然還在那裡嗎？』佛陀說：『是的！在這裡。』又問佛陀：『想上船嗎？』佛陀說：『很好！』佛陀心想：『現在應當顯現道力，讓他的心臣服。』就從水下穿過船底進入船中，沒有留下任何痕跡。像這樣的變化共有十八次。迦葉又想：『這個大沙門的神通確實很厲害，但不如我已經證得阿羅漢果。』佛陀對迦葉說：『你不是阿羅漢，不知道證悟的境界，為什麼厚著臉皮不知羞恥，虛妄地自稱自己有道德。』於是迦葉心驚膽戰，慚愧無地自容，知道自己沒有道行，就叩頭說：『現在大道人，真是神妙聖明，竟然知道我的想法，我願意跟隨大道人接受經戒，做沙門嗎？』佛陀說
【English Translation】 English version 'Is it because you think you have gained much, that you have come so quickly to receive the offerings of the great Shramana?' The Buddha, knowing his thoughts, went to Kashyapa. Kashyapa was surprised and said, 'Why have you come so quickly? Why did you not appear before?' The Buddha said, 'Because I was thinking of you.' (Kashyapa) said, 'Why were you thinking of me?' The Buddha said, 'Earlier, you thought in your heart, "This great Shramana is of high virtue, with a majestic appearance like purple gold, and all people who see him will surely abandon me and serve him together." Therefore, (I) did not appear. Now that you are thinking of me, I have come again.' 'At that time, Kashyapa's five hundred disciples were chopping firewood together, and each one raised their axe but could not bring it down. They were frightened and told their teacher. The teacher said, 'This is again the doing of the great Shramana.' They then went to ask the Buddha, 'My disciples were just now chopping firewood together, and they all raised their axes but could not bring them down.' The Buddha said, 'Bring them down!' As soon as he spoke, the axes came down. After they came down, the axes were all stuck in the wood and could not be lifted. They went to ask the Buddha again. The Buddha said, 'You can go! They will naturally be able to be lifted.' They were immediately able to lift them and use them. 'At that time, the Nairanjana River was flowing rapidly. The Buddha used his supernatural powers to stop the water from flowing, causing the water to pile up higher than a person's head, and causing the riverbed to stir up dust. The Buddha walked in the midst of it. When Kashyapa saw this, he was worried that the Buddha would be swept away by the water, so he and his disciples took a boat to look for the Buddha. They saw that the water was cut off, with dust rising in the middle, and the Buddha walking in it. Kashyapa called out, 'Great Daoist, are you still there?' The Buddha said, 'Yes! I am here.' He then asked the Buddha, 'Do you want to get on the boat?' The Buddha said, 'Very good!' The Buddha thought, 'Now I should manifest my power of the Dao 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. There were eighteen such transformations. Kashyapa then thought, 'This great Shramana's supernatural powers are indeed great, but they are not as great as my having already attained Arhatship.' The Buddha said to Kashyapa, 'You are not an Arhat, you do not know the state of enlightenment. Why do you shamelessly and falsely claim that you have virtue?' Then Kashyapa was shocked and ashamed, knowing that he had no attainment. He bowed his head and said, 'Now, Great Daoist, you are truly wondrous and holy, you even know my thoughts. I wish to follow the Great Daoist and receive the precepts and become a Shramana.' The Buddha said
：『且還報汝弟子共和益善，卿是耆舊國內所敬，今敬學道可獨知乎？』
「迦葉受教，告諸弟子：『汝曹知不？我自所見意方信解，當除鬚髮被服法衣，受佛禁戒而作沙門。汝等意欲何趣？』諸弟子曰：『我等所知皆大師恩，師所尊信必不虛妄，愿皆隨從得作沙門。』於是師徒脫衣裘褐及水瓶革屣，諸事火具悉棄水中，俱共詣佛稽首白言：『今我五百人皆有信意，愿欲離家剃除鬚髮作沙門。』佛言：『善哉！諸沙門來。』迦葉五百人鬚髮自墮皆成沙門。
「優為迦葉有二弟，次名那提，幼曰竭夷，二人各有二百五十弟子，舊舍水邊。見諸梵志衣被什物、事火之具隨水下流，二弟驚愕，恐兄五百人為惡人所害大水所漂，即合五百弟子逆流而上。見兄師徒皆作沙門，怪問大兄：『年百二十智慧高遠，國王吏民皆共宗事，我意以兄為是羅漢，今反舍梵志業學沙門法，佛豈獨大其道勝乎？』迦葉答言：『佛道最尊，其法無量，我雖世尊未有得道，神智如佛其法清凈，我見慈心度人無極，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、應病授藥。』二弟各顧語弟子：『汝欲何趣？』五百人俱同聲言：『愿如大師。』即皆稽首求作沙門。佛言：『比丘來！』二弟及五百弟子，鬚髮自墮袈裟著身，即隨佛
【現代漢語翻譯】 現代漢語譯本：『而且還要回報你的弟子，讓他們共同行善。你是一位年長的賢者，在國內受人尊敬，現在尊敬地學習佛道，難道能獨自領悟嗎？』 迦葉接受教誨，告訴他的弟子們：『你們知道嗎？我從自己所見所感才真正相信理解，應當剃除鬚髮，穿上法衣，接受佛的戒律而成為沙門（佛教出家修行者）。你們想去哪裡？』弟子們說：『我們所知的一切都是大師的恩德，大師所尊敬相信的必定不是虛妄的，我們都願意跟隨您成為沙門。』於是師徒脫下皮衣粗布衣和水瓶革鞋，把所有祭火的器具都扔進水中，一起去見佛，叩頭稟告說：『現在我們五百人都已有了信仰，願意離開家庭，剃除鬚髮成為沙門。』佛說：『很好！沙門們來吧。』迦葉五百人的鬚髮自然脫落，都成了沙門。 優為迦葉有兩個弟弟，一個叫那提，另一個叫竭夷，他們各有二百五十個弟子，以前住在水邊。他們看到梵志（古印度教修行者）的衣服什物和祭火的器具順水漂流而下，兩個弟弟驚慌失措，擔心哥哥五百人被惡人所害，被大水沖走，就帶著五百弟子逆流而上。看到哥哥師徒都成了沙門，他們奇怪地問哥哥：『您一百二十歲，智慧高遠，國王官吏百姓都尊敬您，我以為哥哥是羅漢（佛教修行者所證悟的果位），現在反而捨棄梵志的修行，學習沙門之法，難道佛的道就特別殊勝嗎？』迦葉回答說：『佛道最尊貴，其法無量無邊，我雖然是世尊（對佛的尊稱）但還沒有得道，他的神智如同佛一樣，他的法清凈無染，我看到他慈悲之心度化眾生沒有窮盡，用三件事教化眾生：第一，道定神足，變化自然；第二，智慧能知人的本意；第三，應病授藥。』兩個弟弟各自回頭對弟子們說：『你們想去哪裡？』五百人異口同聲地說：『願意像大師一樣。』於是都叩頭請求成為沙門。佛說：『比丘（佛教出家男子）來吧！』兩個弟弟和五百弟子，鬚髮自然脫落，袈裟穿在身上，就跟隨了佛。
【English Translation】 English version: 『Moreover, you should also repay your disciples by encouraging them to do good together. You are an elder and a respected figure in the country. Now that you respectfully study the Buddha's path, can you understand it alone?』 Kāśyapa (迦葉) accepted the teaching and told his disciples, 『Do you know? I have only come to truly believe and understand through what I have seen and felt. We should shave our heads, put on the Dharma robes, and receive the Buddha's precepts to become śramaṇas (沙門, Buddhist renunciates). Where do you all wish to go?』 The disciples said, 『Everything we know is due to the master's kindness. What the master respects and believes must not be false. We all wish to follow you and become śramaṇas.』 Thereupon, the master and disciples took off their leather and coarse cloth garments, as well as their water bottles and leather sandals. They threw all their fire-worshipping implements into the water. Together, they went to see the Buddha, bowed their heads, and reported, 『Now, we five hundred people all have faith and wish to leave our homes, shave our heads, and become śramaṇas.』 The Buddha said, 『Excellent! Come, śramaṇas.』 The hair and beards of Kāśyapa's five hundred men fell off naturally, and they all became śramaṇas. Uruvilvā-Kāśyapa (優為迦葉) had two younger brothers, one named Nadi (那提) and the other named Geya (竭夷). Each had two hundred and fifty disciples, who previously lived by the water. Seeing the clothes, belongings, and fire-worshipping implements of the Brahmins (梵志, ancient Indian ascetics) floating downstream, the two younger brothers were alarmed. They feared that their elder brother's five hundred men had been harmed by evil people or swept away by the flood. So, they led their five hundred disciples upstream. Seeing that their elder brother and his disciples had all become śramaṇas, they asked their elder brother in surprise, 『You are one hundred and twenty years old, with profound wisdom. The king, officials, and people all respect you. I thought you were an arhat (羅漢, a Buddhist practitioner who has attained enlightenment). Now, you have abandoned the practice of a Brahmin to study the Dharma of a śramaṇa. Is the Buddha's path so particularly superior?』 Kāśyapa replied, 『The Buddha's path is the most noble, and its Dharma is boundless. Although I am a World Honored One (世尊, an honorific title for the Buddha), I have not yet attained enlightenment. His divine wisdom is like the Buddha's, and his Dharma is pure and undefiled. I see that his compassionate heart saves beings without end. He teaches through three things: first, the path is stable, with divine powers and natural transformations; second, his wisdom knows people's true intentions; and third, he gives medicine according to the illness.』 The two younger brothers each turned to their disciples and said, 『Where do you wish to go?』 The five hundred people said in unison, 『We wish to be like the master.』 Then, they all bowed their heads and requested to become śramaṇas. The Buddha said, 『Come, bhikṣus (比丘, Buddhist monks)!』 The hair and beards of the two younger brothers and their five hundred disciples fell off naturally, and they put on their kāṣāyas (袈裟, Buddhist robes) and followed the Buddha.
后成為沙門。佛便有千沙門，俱到波羅奈夷縣叢樹下坐，諸弟子皆故梵志。佛為弟子現神變化：一者、飛行，二者、說經，三者、教誡。諸弟子見佛威神變化，莫不歡喜，悉皆羅漢。◎
◎佛至摩竭國品第二十六
「爾時世尊，在波羅奈說經已竟，與千羅漢優為迦葉兄弟三人等，悉舊辮髮，神通已達，生死已斷，行出三界，欲至摩竭流佈道訓開化愚冥。時摩竭國瓶沙王，聞釋種王子身有奇相三十有二、八十種好，巨身丈六體紫金色，棄國捐王行作沙門，得自然佛，號名如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。講宣道義上中下善，義達微妙所演具足，凈修梵行戒禁具足，定成、慧成、解成、度知見成；成就五眼：肉眼、天眼、慧眼、法眼、佛眼。六通三達，諸天釋梵皆奉事焉，莫不蒙濟。
「時瓶沙王聞之，欣然大悅：『吾本共要得佛相度。』敕諸大臣長者梵志國中吏民，嚴治道路散華燒香，持諸幢蓋，王乘羽寶之車，大臣百官前後導從，千乘萬騎，長者梵志萬二千人慾出城迎。忽大風起閉其城門，王怪所以：『今行迎佛，當有吉喜快善瑞應。』時城門神。即謂王言：『快無不利，王往前世與八萬四千王，治寺起塔，誓于來世一時見佛咨受道教。今有一人閉在刑獄
【現代漢語翻譯】 現代漢語譯本 後來他們成爲了沙門（佛教出家修行者）。佛陀便有了千名沙門弟子，他們一同來到波羅奈夷縣的叢樹下坐禪，這些弟子原本都是婆羅門。佛陀為弟子們展現神通變化：第一是飛行，第二是講經說法，第三是教導訓誡。弟子們見到佛陀的威神變化，無不歡喜，全都成爲了羅漢（佛教修行證果者）。 ◎佛陀到達摩竭國品第二十六 那時，世尊在波羅奈說完經后，與一千位羅漢，包括優為迦葉（Uruvilva-Kasyapa）、伽耶迦葉（Gaya-Kasyapa）、那提迦葉（Nadi-Kasyapa）三兄弟等，他們都曾是留著辮髮的婆羅門，神通已經達到，生死輪迴已經斷絕，超脫了三界，想要前往摩竭國傳播佛法，開化愚昧。當時摩竭國的瓶沙王（Bimbisara），聽說釋迦族的王子，身有三十二種奇特相貌、八十種美好特徵，身軀高大有一丈六尺，身體呈現紫金色，捨棄了王位和國家，出家修行成為沙門，證得了自然佛果，號稱如來（Tathagata）、至真（Satya）、等正覺（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta deva-manushyanam）、天人師（Buddha bhagavan），是佛陀、眾生的庇護者。他所講的道義，從上到下都善妙，義理通達微妙，所演說的內容完備，清凈地修持梵行，戒律完備，禪定成就、智慧成就、解脫成就、度知見成就；成就五眼：肉眼、天眼、慧眼、法眼、佛眼。具有六神通和三明，諸天、釋提桓因（Sakra devanam Indra）、梵天（Brahma）都侍奉他，沒有不蒙受救濟的。 當時瓶沙王聽到這些，非常高興：『我本來就與他約定過，要得到佛陀的度化。』於是命令各位大臣、長者、婆羅門、以及國內的官吏百姓，認真修整道路，散花燒香，拿著各種幢幡寶蓋，國王乘坐羽寶之車，大臣百官前後引導跟隨，千輛車馬，一萬騎兵，還有一萬二千名長者和婆羅門，想要出城迎接。忽然颳起大風，關閉了城門，國王感到奇怪：『現在去迎接佛陀，應當有吉祥喜慶的瑞應。』這時城門神就對國王說：『很快就會順利，沒有不利的事情，大王您在前世與八萬四千位國王，一起建造寺廟佛塔，發誓在來世同時見到佛陀，請教佛法。現在有一個人被關在監獄裡。
【English Translation】 English version Later, they became Shramanas (Buddhist renunciates). The Buddha then had a thousand Shramana disciples, who together sat under the trees in the county of Varanasi. These disciples were all formerly Brahmins. The Buddha manifested divine transformations for his disciples: first, flying; second, expounding the scriptures; and third, giving teachings and admonitions. The disciples, seeing the Buddha's majestic and divine transformations, were all delighted and all became Arhats (Buddhist practitioners who have attained enlightenment). ◎Chapter Twenty-Six: The Buddha Arrives in Magadha At that time, after the World Honored One had finished expounding the scriptures in Varanasi, he, along with a thousand Arhats, including the three brothers Uruvilva-Kasyapa, Gaya-Kasyapa, and Nadi-Kasyapa, who were all formerly Brahmins with braided hair, having attained supernatural powers, having ended the cycle of birth and death, and having transcended the three realms, wished to go to Magadha to spread the Dharma and enlighten the ignorant. At that time, King Bimbisara of Magadha heard that the prince of the Shakya clan had thirty-two extraordinary marks and eighty minor marks of excellence, a body that was one and a half fathoms tall, and a body that was the color of purple gold. He had abandoned his kingdom and his kingship to become a Shramana, and had attained natural Buddhahood, and was called Tathagata, Satya, Samyak-sambuddha, Vidya-charana-sampanna, Sugata, Lokavidu, Anuttara-purusa-damya-sarathi, Shasta deva-manushyanam, Buddha bhagavan, the Buddha, the protector of all beings. The Dharma he taught was good from beginning to end, the meaning was profound and subtle, and what he expounded was complete. He purely practiced the Brahma-faring, his precepts were complete, his meditation was accomplished, his wisdom was accomplished, his liberation was accomplished, and his knowledge and vision were accomplished. He had attained the five eyes: the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye. He possessed the six supernatural powers and the three insights. All the gods, Sakra devanam Indra, and Brahma served him, and none were not saved. At that time, King Bimbisara, upon hearing this, was greatly delighted: 'I had originally made an agreement with him to be saved by the Buddha.' He then ordered all the ministers, elders, Brahmins, and officials and people of the country to carefully prepare the roads, scatter flowers, burn incense, and hold various banners and canopies. The king rode in a chariot adorned with feathers and jewels, with ministers and officials leading and following, a thousand chariots and ten thousand cavalry, and twelve thousand elders and Brahmins, all wanting to go out of the city to greet him. Suddenly, a great wind arose and closed the city gates. The king was puzzled: 'Now that we are going to greet the Buddha, there should be auspicious and joyful omens.' At this time, the city gate god said to the king: 'Soon it will be smooth and there will be no disadvantage. In a previous life, you and eighty-four thousand kings built temples and pagodas together, and vowed to see the Buddha at the same time in a future life and receive his teachings. Now there is a person imprisoned in jail.'
，違其本誓故城門閉；當放大赦，獄中人出，同時見佛咨受訓誨，城門乃開。』王聞乃達，速敕諸方，大赦境土獄囚得出，一時往迎。
「時佛入國，有大社樹名曰遮越，佛與比丘共坐樹下。王遙見佛與比丘眾，如星中月，猶如日出天下大明靡不照曜；亦如帝釋梵王聖帝處於本宮，如樹華茂晃若金山，威神特顯光明巍巍超絕無侶。王心踴躍下車步進，去五威儀，除蓋履扇冠幘刀仗，前稽首佛足，自稱其號：『我是國王瓶沙身也，久服聖尊饑虛積時。』如是至三。佛告王曰：『實如來言，是王瓶沙也，諸佛天神皆護王身。』王曰：『蒙祐。』退坐一面，群臣百官稽首遷坐一面，前者作禮，中者低頭，後者叉手。皆卻坐訖，王及臣民睹優為迦葉，在山學仙耆舊來久，怪之佛邊，心自念言：『佛是優為師耶？優為是佛師乎？』佛睹心念，即告優為，為說偈言：
「『云何卿優為？ 本可所事神； 祠祀歸水火， 日月眾梵天。 事來為幾何？ 夙夜精進學； 心中不懈廢， 寧盡致神仙。』
「於時迦葉以偈報佛：
「『自念祠祀來， 已歷八十年； 奉風水火神， 日月諸山川。 夙夜不懈廢， 心中無他念； 至竟無所獲， 值佛乃安寧。』
「王及群臣國中萬民，爾乃別知優為迦葉是佛弟
【現代漢語翻譯】 『因為違背了之前的誓言，所以城門緊閉；應當大赦天下，讓獄中的人出來，同時讓他們見到佛陀並接受教誨，城門才會打開。』國王聽聞后立即明白，迅速命令各地，大赦境內所有囚犯，讓他們出來，一同前去迎接佛陀。 當時佛陀進入國都，有一棵大社樹名叫遮越（遮越：樹名），佛陀和比丘們一起坐在樹下。國王遠遠地看見佛陀和比丘僧眾，如同星辰中的月亮，又如太陽升起照耀天下，沒有不被照亮的；也像帝釋（帝釋：佛教護法神）梵王（梵王：佛教護法神）聖帝（聖帝：指有德行的帝王）處於自己的宮殿，如同樹木花朵茂盛，光彩如同金山，威嚴神聖，光明巍峨，無與倫比。國王心中歡喜，下車步行前進，去除五種威儀，脫下遮陽的鞋子、扇子、帽子和刀劍，上前向佛陀的腳稽首，自稱名號：『我是國王瓶沙（瓶沙：國王名）身，長期以來渴望得到聖尊的教誨。』這樣說了三次。佛陀告訴國王說：『確實如我所說，你是國王瓶沙，諸佛天神都護佑你的身體。』國王說：『蒙受您的庇佑。』然後退到一旁坐下，群臣百官也稽首後退到一旁坐下，前面的人行禮，中間的人低頭，後面的人合掌。大家都坐好后，國王和臣民看到優為迦葉（優為迦葉：佛陀弟子）在山中修仙很久，現在卻在佛陀身邊，心中疑惑：『是佛陀是優為的老師呢？還是優為是佛陀的老師呢？』佛陀知道他們的心念，就告訴優為，並說了偈語： 『你優為啊，為何要侍奉那些神靈？祭祀歸於水火，日月和眾梵天。侍奉他們有多久了？早晚精進學習，心中不懈怠，寧願耗盡一切也要成為神仙。』 當時迦葉用偈語回答佛陀： 『我自認為祭祀以來，已經過了八十年；侍奉風水火神，日月和各山川。早晚不懈怠，心中沒有其他念頭；最終卻一無所獲，遇到佛陀才得到安寧。』 國王和群臣以及全國萬民，這才明白優為迦葉是佛陀的弟子。
【English Translation】 'Because they violated their previous vows, the city gates are closed; there should be a general amnesty, letting the people in prison out, and at the same time, they should see the Buddha and receive teachings, then the city gates will open.' The king, upon hearing this, immediately understood and quickly ordered all regions to grant a general amnesty to all prisoners within the territory, allowing them to come out and together welcome the Buddha. At that time, when the Buddha entered the capital, there was a large sacred tree named Cheyue (Cheyue: name of a tree), and the Buddha and the Bhikkhus sat together under the tree. The king saw the Buddha and the assembly of Bhikkhus from afar, like the moon among the stars, and like the sun rising and illuminating the world, leaving nothing unilluminated; also like the Devas (Devas: Buddhist guardian deities) such as Indra (Indra: Buddhist guardian deity) and Brahma (Brahma: Buddhist guardian deity) and the holy emperors (holy emperors: refers to virtuous emperors) residing in their palaces, like trees with flourishing flowers, shining like golden mountains, with majestic and divine power, and a radiant light that was unparalleled. The king was overjoyed, got out of his chariot and walked forward, removing the five symbols of dignity, taking off his sun-shading shoes, fan, hat, and sword, and prostrated himself at the Buddha's feet, proclaiming his name: 'I am King Bimbisara (Bimbisara: name of the king), and I have long desired to receive the teachings of the Holy One.' He said this three times. The Buddha told the king: 'Indeed, as I said, you are King Bimbisara, and all Buddhas and Devas protect your body.' The king said: 'I am blessed by your protection.' Then he retreated to one side and sat down, and the ministers and officials also prostrated themselves and retreated to one side to sit down, those in front bowed, those in the middle lowered their heads, and those in the back joined their palms. After everyone was seated, the king and his people saw Uruvilva Kashyapa (Uruvilva Kashyapa: a disciple of the Buddha) who had been practicing asceticism in the mountains for a long time, now by the Buddha's side, and they wondered in their hearts: 'Is the Buddha Uruvilva's teacher? Or is Uruvilva the Buddha's teacher?' The Buddha, knowing their thoughts, told Uruvilva and spoke a verse: 'Why do you, Uruvilva, serve those gods? Sacrifices are offered to water and fire, the sun and moon, and the multitude of Brahmas. How long have you been serving them? You study diligently day and night, without laziness in your heart, willing to exhaust everything to become a celestial being.' At that time, Kashyapa replied to the Buddha with a verse: 'I reckon that since I began offering sacrifices, eighty years have passed; I have served the gods of wind, water, and fire, the sun and moon, and all the mountains and rivers. I have been diligent day and night, without other thoughts in my heart; but in the end, I have gained nothing, and only by meeting the Buddha have I found peace.' The king, his ministers, and all the people of the country then understood that Uruvilva Kashyapa was a disciple of the Buddha.
子。佛告優為迦葉：『汝起。』迦葉即起，長跪叉手佛前。佛言：『現汝羅漢神通。』輒受佛教踴在虛空，身上出火，身下出水；身上出水，還雨其身而身不濕；身下出火，火無所傷；飛行虛空猶如飛鳥，七現七沒行於水上，猶如履地。不礙墻壁須彌山地，若如入水。從東方來，沒佛前地忽現西方；西來沒佛前，忽然現南；南沒北現，北沒南現。變化已訖，還在佛前長跪叉手，而白佛言：『我是佛弟子，佛是我師。』王及臣民爾乃重明優為迦葉是佛弟子。
「佛告王曰：『天下有眼未必色故也，觀色無常；痛癢想行識亦復無常。無常苦空非身之義，非我非彼，未有好道如樂色者。明士達之，色如聚沫，痛癢如泡，思想如芭蕉，行亦如夢，識喻如幻，三界如化，一切無常不可久保。』佛告王曰：『造宮殿來為幾何年？』王白佛言：『七百餘年。』『為更幾王？』王曰：『更二十餘王。』佛問王曰：『悉識諸王不？』王曰：『不識！唯知吾父耳。』佛言：『現地有常，人物一切皆歸無常，天地雖現常不可久，三界無怙唯道可恃，絕禍於未萠，殖福于未然。滅盡五陰眾患之難，如消炬火，積德日進如月之初。』
「佛言王：『猶如母人懷子在胎，相祿各異，或豪貴貧賤、智明愚冥、盲聾瘖啞，父母豈知？子生長后，乃別
【現代漢語翻譯】 現代漢語譯本：佛對優為迦葉說：『你起來。』迦葉立刻起身，長跪合掌在佛前。佛說：『展現你的羅漢神通。』迦葉隨即接受佛的教誨，跳躍到空中，身上出火，身下出水；身上出水，又降雨到自己身上而身體不濕；身下出火，火焰沒有傷害到他；在空中飛行如同飛鳥，七次顯現七次消失，在水面上行走，如同走在地上。穿過墻壁、須彌山（佛教中的聖山）等障礙，如同進入水中一樣。從東方來，在佛前消失，忽然出現在西方；從西方來，在佛前消失，忽然出現在南方；從南方消失，在北方出現，從北方消失，在南方出現。變化完畢后，又回到佛前長跪合掌，對佛說：『我是佛的弟子，佛是我的老師。』國王和臣民這才再次明白優為迦葉是佛的弟子。 佛告訴國王說：『世間有眼睛未必是爲了貪戀美色，觀察美色是無常的；感受、思想、行為、意識也都是無常的。無常、苦、空不是身體的真正含義，不是我，也不是他，沒有比貪戀美色更糟糕的了。明智的人通達這些道理，美色如同聚在一起的泡沫，感受如同水泡，思想如同芭蕉樹，行為如同夢境，意識如同幻覺，三界如同幻化，一切都是無常的，不可長久保持。』佛告訴國王說：『建造宮殿至今有多少年了？』國王回答佛說：『七百多年了。』『經歷了多少位國王？』國王說：『經歷了二十多位國王。』佛問國王說：『都認識這些國王嗎？』國王說：『不認識！只認識我的父親。』佛說：『現在的大地有常，但人和萬物最終都會歸於無常，天地雖然現在看起來是常，但不能長久，三界沒有依靠，只有道可以依靠，在災禍還沒有發生時就消除它，在福報還沒有到來時就種下它。滅盡五陰（色、受、想、行、識）的種種苦難，如同熄滅火炬，積累功德日益增長如同初生的月亮。』 佛告訴國王說：『如同母親懷著胎兒在腹中，相貌和命運各不相同，有的富貴，有的貧賤，有的聰明，有的愚笨，有的盲聾瘖啞，父母怎麼會知道呢？孩子長大后，才會有分別。』
【English Translation】 English version: The Buddha said to Uruvilva Kashyapa, 'Arise.' Kashyapa immediately arose, knelt with his palms together before the Buddha. The Buddha said, 'Display your Arhat powers.' Kashyapa then accepted the Buddha's teaching, leaped into the air, flames emerged from his body, and water from below; water emerged from his body, and rained upon himself without getting wet; flames emerged from below, and the fire did not harm him; he flew in the air like a bird, appearing and disappearing seven times, walking on water as if on land. He passed through walls, Mount Sumeru (the sacred mountain in Buddhism), and other obstacles as if entering water. Coming from the east, he disappeared before the Buddha and suddenly appeared in the west; coming from the west, he disappeared before the Buddha and suddenly appeared in the south; disappearing from the south, he appeared in the north, and disappearing from the north, he appeared in the south. After completing these transformations, he returned to kneel with his palms together before the Buddha, and said to the Buddha, 'I am a disciple of the Buddha, and the Buddha is my teacher.' The king and his ministers then understood again that Uruvilva Kashyapa was a disciple of the Buddha. The Buddha said to the king, 'The eyes of the world do not necessarily exist for the sake of lust, observing beauty is impermanent; feelings, thoughts, actions, and consciousness are also impermanent. Impermanence, suffering, and emptiness are not the true meaning of the body, not me, nor him, there is nothing worse than being attached to beauty. The wise understand these principles, beauty is like a cluster of foam, feelings are like bubbles, thoughts are like banana trees, actions are like dreams, consciousness is like illusions, the three realms are like transformations, everything is impermanent and cannot be kept forever.' The Buddha said to the king, 'How many years has it been since the palace was built?' The king replied to the Buddha, 'More than seven hundred years.' 'How many kings have there been?' The king said, 'More than twenty kings.' The Buddha asked the king, 'Do you know all these kings?' The king said, 'I do not! I only know my father.' The Buddha said, 'The earth appears to be constant, but people and all things will eventually return to impermanence, although the heavens and earth appear to be constant now, they cannot last long, the three realms have no refuge, only the path can be relied upon, eliminate disasters before they happen, and plant blessings before they arrive. Extinguish the suffering of the five aggregates (form, feeling, thought, action, consciousness), like extinguishing a torch, accumulate merit and progress daily like the new moon.' The Buddha said to the king, 'It is like a mother carrying a child in her womb, their appearances and destinies are different, some are rich and noble, some are poor and lowly, some are intelligent, some are foolish, some are blind, deaf, and mute, how would the parents know? Only after the child grows up will there be distinctions.'
禍福，非二親過。是其宿殃所作善惡，非父母咎也。身行惡業，口宣粗言，心念毒惡，誹謗賢聖，壽終身散魂神墮惡地獄之中；身口心善，不犯十惡，修行十德，壽終生天。十方佛前，若在人間，豪貴富樂其命永長。』
「佛言：『雖有是禍福言辭，未必純一。所以者何？皆從緣起，緣合則生，緣散則滅。從無明緣則有行，從其行緣則有識，從其識緣則有名色，從名色緣則有六入，從六入緣則有所更，從所更緣則有痛癢，從痛癢緣則有恩愛，從恩愛緣則有所受，從所受緣則有所有，從所有緣則有生矣，從所生緣則有老病死憂悲苦惱大毒患合。以除無明、行、識、名色、六入、更、痛、愛、受、有、生、老病死憂愁苦惱大毒患，滅眾罪，毒患自然消滅，乃至無為無窮之業，無三界神。十二緣起之根株，坦然無跡猶如虛空，無心意識無所存立，與大道同分別本無，逮得法忍獨步無雙，度脫十方眾生蒙恩。』
「佛說此經時，八萬四千諸天世人，萬二千遠塵離垢諸法眼生，無央數人皆發無上正真道意。時瓶沙王得法眼凈，心中欣然前受五戒，大臣百官國民皆前歸命亦受五戒。受五戒時，人馬車乘咸悉寂然不暢音聲。王前白佛：『吾國多事欲退比更親奉。』佛言：『善哉！勞屈大王群臣民庶。』王稽首禮，繞佛三匝，重禮
【現代漢語翻譯】 現代漢語譯本：禍與福，並非父母的過錯。而是他們前世所造的善惡業報，不是父母的罪責。如果身體力行惡業，口出粗俗之言，心中充滿惡毒的念頭，誹謗賢聖，那麼壽命終結，身體消散，靈魂將墮入惡道地獄之中；如果身口意都行善，不犯十惡，修行十德，那麼壽命終結后將升入天界。在十方諸佛面前，如果在人間，將會享有豪門貴族的富裕和快樂，並且壽命長久。 佛說：『雖然有關於禍福的言辭，但未必完全如此。這是為什麼呢？一切都從因緣生起，因緣聚合則產生，因緣離散則滅亡。從無明（avidyā，對真理的無知）的因緣產生行（saṃskāra，意志行為），從行的因緣產生識（vijñāna，意識），從識的因緣產生名色（nāmarūpa，精神和物質），從名色的因緣產生六入（ṣaḍāyatana，六根），從六入的因緣產生觸（sparśa，接觸），從觸的因緣產生受（vedanā，感受），從受的因緣產生愛（tṛṣṇā，渴愛），從愛的因緣產生取（upādāna，執取），從取的因緣產生有（bhava，存在），從有的因緣產生生（jāti，出生），從生的因緣產生老、病、死、憂、悲、苦、惱等大毒患的聚合。如果去除無明、行、識、名色、六入、觸、受、愛、取、有、生、老病死憂愁苦惱等大毒患，就能消滅各種罪惡，毒患自然消滅，乃至達到無為（asaṃskṛta，無為法）無窮的境界，超越三界（trayo dhātava，欲界、色界、無色界）的神。十二緣起（dvādaśāṅga pratītyasamutpāda，佛教基本教義）的根基，坦然無跡，猶如虛空，沒有心意識的存立，與大道（bodhi，覺悟之道）同源，本來就沒有分別，最終獲得法忍（dharma-kṣānti，對佛法的理解和接受），獨步無雙，度脫十方眾生，使他們蒙受恩惠。』 佛陀宣說此經時，八萬四千諸天世人，一萬二千遠塵離垢的眾生生起了清凈的法眼（dharma-cakṣus，能見真理的智慧之眼），無數人發起了無上正真道意（anuttarā-samyak-saṃbodhi-citta，追求無上正等正覺的心）。當時，瓶沙王（Bimbisāra，古印度摩揭陀國王）獲得了法眼清凈，心中欣喜，上前接受了五戒（pañcaśīla，佛教基本戒律），大臣百官和國民也都上前歸命，接受了五戒。在受五戒時，人、馬、車乘都寂靜無聲。國王上前對佛說：『我國事務繁多，想退下以便更親近地侍奉您。』佛說：『很好！辛苦大王和各位大臣百姓了。』國王稽首禮拜，繞佛三匝，再次禮拜。
【English Translation】 English version: Fortune and misfortune are not the fault of one's parents. Rather, they are the result of the good and bad karma created in past lives; they are not the parents' fault. If one engages in evil deeds with the body, speaks harsh words with the mouth, and harbors malicious thoughts in the mind, slandering the virtuous and the holy, then upon death, the body will disintegrate, and the soul will fall into the evil realms of hell. If one practices good deeds with body, speech, and mind, refraining from the ten evils and cultivating the ten virtues, then upon death, one will be reborn in the heavens. In the presence of the Buddhas of the ten directions, if one is in the human realm, one will enjoy the wealth and happiness of the noble and wealthy, and one's life will be long. The Buddha said, 'Although there are words about fortune and misfortune, they are not necessarily absolute. Why is this so? All things arise from conditions; when conditions come together, they arise, and when conditions disperse, they cease. From the condition of ignorance (avidyā, ignorance of the truth) arises action (saṃskāra, volitional actions); from the condition of action arises consciousness (vijñāna, awareness); from the condition of consciousness arises name and form (nāmarūpa, mind and matter); from the condition of name and form arise the six sense bases (ṣaḍāyatana, the six senses); from the condition of the six sense bases arises contact (sparśa, sensory contact); from the condition of contact arises feeling (vedanā, sensation); from the condition of feeling arises craving (tṛṣṇā, thirst); from the condition of craving arises grasping (upādāna, clinging); from the condition of grasping arises becoming (bhava, existence); from the condition of becoming arises birth (jāti, birth); and from the condition of birth arises the aggregation of old age, sickness, death, sorrow, grief, suffering, and distress. If one eliminates ignorance, action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, sickness, death, sorrow, grief, suffering, and distress, then one can eradicate all sins, and the afflictions will naturally cease, ultimately reaching the state of non-action (asaṃskṛta, unconditioned) and infinite karma, transcending the gods of the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm). The root of the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda, the fundamental Buddhist doctrine) is clear and without trace, like empty space, without the establishment of mind and consciousness, being one with the Great Path (bodhi, the path to enlightenment), originally without distinction, ultimately attaining the acceptance of the Dharma (dharma-kṣānti, acceptance and understanding of the Dharma), being unparalleled, liberating sentient beings in the ten directions, and enabling them to receive grace.' When the Buddha spoke this sutra, eighty-four thousand gods and people of the world, and twelve thousand beings who were free from defilement and dust, gave rise to the pure Dharma eye (dharma-cakṣus, the eye of wisdom that sees the truth), and countless people aroused the intention for unsurpassed, true, and complete enlightenment (anuttarā-samyak-saṃbodhi-citta, the mind seeking supreme perfect enlightenment). At that time, King Bimbisāra (Bimbisāra, the king of Magadha in ancient India) attained the purity of the Dharma eye, and with joy in his heart, he stepped forward to receive the five precepts (pañcaśīla, the basic Buddhist precepts), and the ministers, officials, and citizens also stepped forward to take refuge and receive the five precepts. When the five precepts were received, the people, horses, and carriages were all silent and without sound. The king stepped forward and said to the Buddha, 'My country has many affairs, and I wish to withdraw so that I may serve you more closely.' The Buddha said, 'Excellent! You have worked hard, O King, and all your ministers and people.' The king bowed his head in reverence, circumambulated the Buddha three times, and bowed again.
而去；群臣百官人民次禮而還。大臣賀王：『前時諸王悉不見佛，今獨王見，宿福祿厚故乃爾耳。』王益欣踴，亦賀諸臣：『卿等本德值是世尊。』王還宮中，敕夫人婇女大小及國吏民，歲三月六齋守禁法施戒博聞。王適歸宮，時天帝釋將八萬天，散華佛上歸命作禮而去，言：『南無佛！』尋皆悉度得法眼凈。
「時摩竭國有一長者，名迦陵，見佛入國，天人所奉而無精舍：『我有好竹園欲用上佛。』往詣佛所稽首足下，前白佛言：『佛愍一切如視愛子，棄轉輪王不慕世榮，今無精舍，有一竹園去城不遠，愿以奉佛可作精舍。』佛受咒愿，佛及聖眾游處其中，是故名曰迦陵竹園。
化舍利弗目連品第二十七
「佛未入摩竭國時，國民豐富饒美飲食，作樂倡伎常歡不廢，夙夜遊戲。佛適入國，羅閱祇城晝夜寂寞，誦聲濟濟，齊戒讀經，舍世俗樂如棄糞除，唯佛是尊，聽經行法不捨三寶。佛有沙門名曰安陛，遣行宣法開化未聞，五濁之世人心荒迷不達至真，入城分衛，衣服整齊威儀禮節，不失常法行步安詳，因是使人見之心悅。時舍利弗，本字優波替，而遙見之心中欣然。自心念言：『我學來久，未曾睹此沙門，衣服禮節安詳齊整，不失儀節。試往問之，所奉何道？吾常意疑當有異聞，殊妙之道未必齊此。』往問比
【現代漢語翻譯】 現代漢語譯本 然後離去；眾大臣和官員以及人民按照次序行禮后返回。大臣們祝賀國王說：『以前的諸位國王都沒有見到佛，唯獨您見到了，這是因為您前世的福報深厚啊。』國王更加高興，也祝賀各位大臣說：『各位卿等本來就有德行，才能值遇這位世尊。』國王回到宮中，敕令夫人、宮女以及大小官員和百姓，每年三個月持六齋，遵守禁戒，佈施，廣聞佛法。國王剛回到宮中，當時天帝釋率領八萬天人，在佛的身上散花，歸命作禮后離去，口中說道：『南無佛！』隨即都得到了法眼清凈。 當時摩竭陀國有一位長者，名叫迦陵（Kalanda，人名），他看到佛陀進入國都，受到天人的供奉，卻沒有精舍，就想：『我有一個很好的竹園，想用來供奉佛陀。』於是前往佛陀所在之處，頂禮佛足，上前對佛說：『佛陀您憐憫一切眾生如同愛子，捨棄了轉輪王的地位，不羨慕世間的榮華，現在沒有精舍，我有一個竹園離城不遠，願意用來供奉佛陀，可以作為精舍。』佛陀接受了他的請求，佛陀和聖眾就在那裡游止，因此這個地方被稱為迦陵竹園（Kalanda Bamboo Grove）。 化舍利弗目連品第二十七 佛陀未進入摩竭陀國時，國民富足，飲食豐美，作樂歌舞，常常歡快不停，從早到晚都在嬉戲。佛陀剛進入國都，王舍城（Rajagrha）就變得晝夜寂靜，誦經的聲音此起彼伏，人們齋戒誦經，捨棄世俗的快樂如同丟棄糞土，唯獨尊敬佛陀，聽經行法，不捨棄三寶。佛陀有一位沙門名叫安陛（Anapana，人名），派遣他去宣揚佛法，開化那些沒有聽聞過佛法的人。五濁惡世，人心荒亂迷茫，不明白真正的道理。安陛進入城中乞食，衣服整齊，威儀禮節，不失常法，行走安詳，因此使見到他的人心生喜悅。當時舍利弗（Sariputra，佛陀十大弟子之一），本名優波替（Upatisya，人名），遠遠地看到安陛，心中欣然。他心裡想：『我學習佛法很久了，從未見過這樣的沙門，衣服禮節安詳整齊，不失儀節。我試著去問問他，他所奉行的是什麼道？我常常疑惑，應當會有不同的見聞，殊勝美妙的道理未必能與此相比。』於是前去詢問比丘安陛。
【English Translation】 English version Then they departed; the ministers, officials, and people, in order, paid their respects and returned. The ministers congratulated the king, saying, 'In the past, all the kings did not see the Buddha, but only you have seen him. This is because of your deep karmic merit from past lives.' The king was even more delighted and also congratulated his ministers, saying, 'You, my ministers, have inherent virtue to encounter this World Honored One.' The king returned to the palace and ordered his consorts, palace women, officials of all ranks, and the people of the kingdom to observe the six fast days for three months each year, uphold the precepts, practice generosity, and widely learn the Dharma. As soon as the king returned to the palace, the heavenly king Sakra, leading eighty thousand devas, scattered flowers upon the Buddha, paid homage, and departed, saying, 'Namo Buddhaya!' Immediately, they all attained the pure Dharma eye. At that time, there was an elder in the kingdom of Magadha named Kalanda (a personal name), who saw the Buddha entering the city, revered by gods and humans, but without a monastery. He thought, 'I have a fine bamboo grove that I wish to offer to the Buddha.' He went to where the Buddha was, bowed at his feet, and said to the Buddha, 'Buddha, you have compassion for all beings as if they were your own children. You abandoned the position of a Chakravartin king, not desiring worldly glory. Now there is no monastery. I have a bamboo grove not far from the city, and I wish to offer it to the Buddha to be used as a monastery.' The Buddha accepted his request, and the Buddha and the Sangha stayed there. Therefore, it is called the Kalanda Bamboo Grove. Chapter Twenty-Seven: Transforming Sariputra and Maudgalyayana Before the Buddha entered the kingdom of Magadha, the people were wealthy, with abundant and delicious food. They enjoyed music and entertainment, constantly rejoicing and playing day and night. As soon as the Buddha entered the kingdom, the city of Rajagrha became quiet day and night. The sound of chanting filled the air, and people observed fasts and recited scriptures, abandoning worldly pleasures as if discarding filth. They only revered the Buddha, listened to the teachings, and practiced the Dharma, not abandoning the Three Jewels. The Buddha had a Shramana named Anapana (a personal name), whom he sent to propagate the Dharma and enlighten those who had not heard it. In this world of the five turbidities, people's minds are confused and deluded, not understanding the true path. Anapana entered the city to beg for alms, his clothes neat, his demeanor and etiquette proper, not deviating from the norm, walking peacefully. Because of this, those who saw him felt joy in their hearts. At that time, Sariputra (one of the Buddha's ten great disciples), whose original name was Upatisya (a personal name), saw Anapana from afar and was delighted in his heart. He thought to himself, 'I have been studying the Dharma for a long time, but I have never seen such a Shramana, whose clothes and etiquette are so peaceful and proper, not deviating from the rules. I will try to ask him what path he follows. I have always wondered if there might be different teachings, and the sublime and wonderful path may not be the same as this.' So he went to ask the Bhikkhu Anapana.
丘：『所事何道？誰為師主？愿聞其志？』比丘知意，即說偈言：
「『吾師三界尊， 有三十二相； 等不存有無， 度眾十二門。 我年既幼稚， 學根近薄鮮； 豈能宣至真， 如來無極業。 一切諸法本， 從緣悉本無； 若能及本源， 乃名曰沙門。 志根一道業， 虛寂無所為； 游神安靜寞， 修善與冥期。』
「安陛沙門答曰：『吾所事師，從無數劫奉行六度無極之法，四等四恩行無蓋哀，奉無極慈欲度一切，積功累德不可稱載。一生補處在兜術天，降神現存，寄迦維羅衛國夫人之胎。如日現水，生行七步，天地大動，瑞三十二，稱己聖者，三界皆苦，吾當度之。釋梵四天王咸來啟受，九龍浴身，其德無量，粗舉其要，非吾螢燭所嘆能得究悉，亦非心口之所言思，是吾大師天人之尊。』於是頌曰：
「『吾師天中天， 三界無極尊； 相好身丈六， 神通猶虛空。 化訓去五陰， 拔斷十二根； 不貪天世位， 心開凈法門。』
「時舍利弗欣然大悅，如冥睹明，口言：『善哉！昔來抱疑，又吾好學，八歲從師，至年十六靡不周綜，行遍天下十六大國，自謂已達，今乃聞異無上正真，得吾本願。今佛所在？』答曰：『在迦陵竹園。』將諸弟子往詣佛所。稽首足下問
訊至尊：『身墮愚冥迷惑歷載，不得咨受，今乃奉聖無極大道，愿聽出家得為比丘受成就戒。』佛言：『善哉！』呼：『比丘來！』頭髮自墮袈裟著身，佛為說經分別諸法，十二根本坦然意達，漏盡意解得無著果。前白佛言：『吾有同學，俗字拘律，今名目連，少小相順，要有至真以相開示。今已蒙濟，彼沒塵垢未得拔出，承尊聖旨往開示之。』佛言：『善哉！宜知是時，勿得稽留。』
「時舍利弗稽首佛足，辭出入城求目揵連。遙見目連與諸弟子游行城裡街曲里巷，舍利弗趣之。目連睹見體改服變不與常同，問之所以：『被服變改，有何異見？』答曰：『學人無常唯從大明，吾學積年不值大聖，今乃遇之無上大道，欣慶無量故來相求，同其道味累劫無窮。』目連答曰：『是非小事，善共思惟。』舍利弗曰：『無須重言，吾厭從事不復欲聞，假喻言之，人有珍妙施，有得大寶如意明珠及獲寶英，復欲反求帛祠為珠，非身所欲。』目連答曰：『仁智勝我，常兄事卿，必不相誤，便當同志將吾受訓，稽首至尊。』
「時舍利弗與目揵連俱，往詣佛所稽首佛足，退坐一面，叉手白佛：『違曠侍省沉沒塵垢，今乃奉覲，愿為沙門啟受法律。』佛言：『善哉！』即除澡瓶鹿衣杖具。佛呼：『比丘來！』頭髮自墮袈裟著身，為
【現代漢語翻譯】 現代漢語譯本：訊至尊（佛陀）：『我身陷愚昧黑暗之中，迷惑了很久，沒有機會接受教誨。現在我皈依至高無上的聖道，希望出家成為比丘，受持圓滿的戒律。』佛陀說：『很好！』然後呼喚：『比丘來！』他的頭髮自然脫落，袈裟自動穿在身上。佛陀為他講經說法，分別闡述諸法，他立刻領悟了十二因緣的根本道理，斷盡煩惱，解脫自在，證得無著果。他向前稟告佛陀說：『我有一個同學，俗名叫拘律，現在的名字叫目連（Maudgalyayana），我們從小就互相友愛，約定要一起追求真理。現在我已經得救了，但他還沉溺在塵垢之中，沒有得到解脫。我請求您允許我前去開導他。』佛陀說：『很好！現在正是時候，不要耽擱。』 當時，舍利弗（Sariputra）向佛陀頂禮，告辭后出城去尋找目連。他遠遠地看見目連和他的弟子們在城裡的街巷中，舍利弗就向他走去。目連看到舍利弗的衣著和容貌都和以前不同，就問他：『你的衣著改變了，有什麼特別的見解嗎？』舍利弗回答說：『學道之人追求無常，唯有從大光明中才能獲得真理。我學道多年，沒有遇到偉大的聖人，現在遇到了至高無上的大道，非常高興，所以來找你，希望我們能一起修行，永無止境。』目連回答說：『這不是小事，我們應該好好考慮。』舍利弗說：『不用多說了，我已經厭倦了世俗之事，不想再聽了。打個比方，如果有人得到了珍寶，比如如意明珠或者寶英，難道還會回頭去追求普通的絲綢嗎？這根本不是我想要的。』目連回答說：『你的智慧勝過我，我一直把你當兄長看待，你一定不會欺騙我。我願意和你一起修行，接受你的教導，向至尊佛陀頂禮。』 當時，舍利弗和目連一起前往佛陀所在的地方，向佛陀頂禮，然後退坐在一旁，合掌向佛陀稟告說：『我們過去沒有侍奉在您身邊，沉溺在塵垢之中，現在終於有機會拜見您，希望能夠出家成為沙門，接受佛陀的教誨。』佛陀說：『很好！』隨即，他們的澡瓶、鹿皮衣和手杖等都消失了。佛陀呼喚：『比丘來！』他們的頭髮自然脫落，袈裟自動穿在身上，佛陀為他們講經說法，分別闡述諸法，他們立刻領悟了十二因緣的根本道理，斷盡煩惱，解脫自在，證得無著果。
【English Translation】 English version: The disciple reported to the Most Honored One (Buddha): 『My body has fallen into the darkness of ignorance, confused for many years, without the opportunity to receive teachings. Now I have devoted myself to the supreme and boundless holy path, and I wish to leave home to become a Bhikkhu, receiving the complete precepts.』 The Buddha said: 『Excellent!』 Then he called out: 『Come, Bhikkhu!』 His hair naturally fell off, and a robe automatically appeared on his body. The Buddha preached the Dharma for him, explaining the various laws, and he immediately understood the fundamental principles of the twelve links of dependent origination, eradicated all afflictions, attained liberation, and achieved the fruit of non-attachment. He then reported to the Buddha: 『I have a classmate, whose secular name was Koliya, and now his name is Maudgalyayana. We have been close friends since childhood, and we agreed to seek the truth together. Now I have been saved, but he is still immersed in the dust and has not been liberated. I ask for your permission to go and enlighten him.』 The Buddha said: 『Excellent! Now is the right time, do not delay.』 At that time, Sariputra bowed at the feet of the Buddha, took his leave, and went out of the city to seek Maudgalyayana. He saw Maudgalyayana and his disciples in the streets and alleys of the city from afar, and Sariputra approached him. Maudgalyayana saw that Sariputra's clothing and appearance were different from before, and asked him: 『Your clothing has changed, what special insights have you gained?』 Sariputra replied: 『A practitioner seeks impermanence, and only from the great light can one obtain the truth. I have practiced for many years without encountering a great sage, but now I have encountered the supreme path, and I am very happy, so I have come to seek you, hoping that we can practice together endlessly.』 Maudgalyayana replied: 『This is not a small matter, we should think carefully.』 Sariputra said: 『There is no need to say more, I am already tired of worldly affairs and do not want to hear about them anymore. To give an analogy, if someone has obtained treasures, such as a wish-fulfilling pearl or a precious gem, would they still seek ordinary silk? This is not what I desire.』 Maudgalyayana replied: 『Your wisdom surpasses mine, I have always regarded you as my elder brother, you would not deceive me. I am willing to practice with you, accept your teachings, and bow to the Most Honored Buddha.』 At that time, Sariputra and Maudgalyayana went together to where the Buddha was, bowed at the feet of the Buddha, and then sat down to one side, clasping their hands and reporting to the Buddha: 『We have not served by your side in the past, and we have been immersed in the dust. Now we finally have the opportunity to see you, and we wish to leave home to become Shramanas, receiving the Buddha's teachings.』 The Buddha said: 『Excellent!』 Immediately, their water bottles, deerskin robes, and staffs disappeared. The Buddha called out: 『Come, Bhikkhus!』 Their hair naturally fell off, and robes automatically appeared on their bodies. The Buddha preached the Dharma for them, explaining the various laws, and they immediately understood the fundamental principles of the twelve links of dependent origination, eradicated all afflictions, attained liberation, and achieved the fruit of non-attachment.
說正諦漏盡意解，所作已辦成無著果。佛言：『此二人等往古世時，誓供養我，待吾道成侍衛左右，今乃相值。』本有千弟子，得舍利弗、目連二百五十人，合一千二百五十比丘，一時所度。
「時王遙聞子得佛道已來六年，王唸佛已心中悲喜，饑虛欲睹。有一梵志名優陀耶，聰明智慧，本侍菩薩常得其意。王告憂陀：『往請迎佛。問訊：「別闊以來十有二年，夙夜愁戚不捨其心，思一相見如復更生。」』優陀耶受教，往詣佛所稽首佛足，具以王意白佛。憂陀耶見佛，諸天釋梵歸禮一切受命，前白佛言：『愿得出家以為沙門。』佛言：『呼比丘來！』頭髮自墮便成沙門，得羅漢道。佛時所度，其餘前後得道不可稱計。佛自唸曰：『本與父王要得佛道爾乃還國，當度父母，今正應還。設若還國無所感動，於事不宜所化甚鮮，先遣神足弟子比丘優陀耶往，顯示神足知佛欲往，乃解道尊咸共渴仰，發起道心所度乃多。』
優陀耶品第二十八
「爾時世尊告優陀耶：『佛本出家與父母誓，若得佛道還度父母。今已得佛道德已成，必當還國不違本誓。汝以神足經行虛空現其神變，乃知吾身已成大道，弟子尚爾，況佛威德巍巍無量，爾乃信受。』優陀受教，神足飛行經游虛空，往到本國迦維羅衛。城上虛空現無數變，身上出
【現代漢語翻譯】 現代漢語譯本：佛陀解釋了真正的真理，即漏盡的意義，表明他們已經完成了該做的事情，達到了無執著的果位。佛陀說：『這兩個人在過去世時，曾發誓要供養我，等待我成道后侍奉左右，如今才得以相遇。』原本有一千個弟子，加上舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）的二百五十人，總共一千二百五十位比丘，都是同一時間被度化的。
『當時國王遙遠地聽說王子成佛已經六年了，國王思念佛陀，心中悲喜交加，渴望見到佛陀。有一位名叫優陀耶（Udayin，佛陀弟子之一）的婆羅門，聰明智慧，原本侍奉菩薩，常常瞭解他的心意。國王告訴優陀：『你去請佛陀來。問候他：「自從分別以來已經十二年了，我日夜憂愁，心中不曾放下，思念著能再見一面，如同獲得新生。」』優陀耶接受命令，前往佛陀所在之處，向佛陀頂禮，詳細地向佛陀轉達了國王的意思。優陀耶見到佛陀，諸天、釋梵（Indra and Brahma，佛教中的天神）都來禮拜，一切都聽從佛陀的命令。優陀耶向前對佛陀說：『我願意出家成為沙門。』佛陀說：『叫比丘來！』他的頭髮自然脫落，就成了沙門，證得了阿羅漢道。佛陀當時所度化的人，其餘前後得道的人數不可計數。佛陀自己想：『我原本與父王約定，得到佛道后才回國，應當度化父母，現在正是應該回去的時候。如果回國后沒有引起任何感動，對於教化來說是不合適的，所能度化的人會很少。應該先派遣具有神足通的弟子比丘優陀耶前往，顯示神足通，讓大家知道佛陀將要前往，這樣才能讓大家瞭解佛陀的尊貴，共同渴望佛法，發起道心，這樣所度化的人才會更多。』
優陀耶品第二十八
『那時，世尊告訴優陀耶：『佛陀出家時曾與父母發誓，如果得到佛道，就回來度化父母。現在我已經得到佛道，道德已經成就，必定會回國，不違背原來的誓言。你用神足通在虛空中行走，展現你的神通變化，讓大家知道我已經成就了大道，弟子尚且如此，更何況佛陀的威德巍巍無量，這樣他們才會信受。』優陀耶接受教誨，用神足通飛行在虛空中，到達了本國迦維羅衛（Kapilavastu，釋迦牟尼佛的故鄉）。在城上的虛空中顯現了無數的變化，身上發出
【English Translation】 English version: The Buddha explained the true meaning of the extinction of outflows, indicating that they had completed what needed to be done and attained the fruit of non-attachment. The Buddha said, 『These two people, in past lives, had vowed to make offerings to me and wait to serve me after I attained enlightenment. Now they have met.』 Originally, there were one thousand disciples, and with Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), there were two hundred and fifty more, totaling one thousand two hundred and fifty monks, all of whom were converted at the same time.
『At that time, the king, having heard from afar that the prince had become a Buddha for six years, was filled with both sorrow and joy, and longed to see the Buddha. There was a Brahmin named Udayin (one of the Buddha's disciples), who was intelligent and wise, and had originally served the Bodhisattva, always understanding his intentions. The king told Udayin, 『Go and invite the Buddha. Ask him, 「It has been twelve years since we parted, and I have been sorrowful day and night, never letting go of the thought of seeing him again, as if being reborn.」』 Udayin accepted the order and went to where the Buddha was, bowed at the Buddha's feet, and conveyed the king's message in detail. When Udayin saw the Buddha, all the gods, including Indra and Brahma (deities in Buddhism), came to pay homage, and all obeyed the Buddha's commands. Udayin stepped forward and said to the Buddha, 『I wish to leave home and become a monk.』 The Buddha said, 『Call the monks!』 His hair naturally fell off, and he became a monk, attaining the state of Arhat. The number of people converted by the Buddha at that time, and the others who attained enlightenment before and after, was countless. The Buddha thought to himself, 『I had originally agreed with my father that I would return to the country only after attaining Buddhahood, and I should convert my parents. Now is the right time to return. If I return without causing any emotion, it would not be suitable for teaching, and few would be converted. I should first send the monk Udayin, who has supernatural powers, to go ahead and display his supernatural abilities, so that everyone will know that the Buddha is about to come. This way, they will understand the Buddha's dignity, yearn for the Dharma, and develop the aspiration for enlightenment, and many more will be converted.』
Chapter Twenty-Eight on Udayin
『At that time, the World Honored One told Udayin, 『When the Buddha left home, he made a vow with his parents that if he attained Buddhahood, he would return to convert them. Now that I have attained Buddhahood and my virtue is complete, I will surely return to the country, not breaking my original vow. You should use your supernatural powers to walk in the sky and display your miraculous transformations, so that everyone will know that I have attained the Great Path. If a disciple is like this, how much more so is the Buddha's majestic and immeasurable power, and then they will believe.』 Udayin accepted the teaching and used his supernatural powers to fly in the sky, arriving at his home country of Kapilavastu (the birthplace of Shakyamuni Buddha). In the sky above the city, he displayed countless transformations, and from his body emanated
水，身下出火，水不濕身，火無所傷，七現七沒，從東沒地出於西方，西沒東出，南沒北出，北沒南出，行空如鳥，沒地如水，履水如地。王及臣民莫不欣喜，乃知道尊。於是頌曰：
「『佛從本所行， 生死無數變； 常愍蜎蜚類， 勤苦無量劫。 時坐佛樹下， 還致本宿願； 歡喜當聽說， 難得數見聞。 適成佛道時， 輒降魔官屬； 即壞生死本， 消愛慾無餘。 佛念本生地， 意欲見親族； 今聽王頭檀， 所說甚可悲。 比丘名優陀， 姿效能悅人； 佛遣使令行， 孚致訊息來。 還入父王國， 以入宣佛意； 今王太子顧， 意欲還至宮。 優陀聞佛教， 即聽受奉行； 因時于佛前， 變化隨地形。 其身忽不見， 神足來入城； 乃至大王殿， 父王所坐前。 比丘優陀耶， 進現悅頭檀； 變化若干品， 踴出父王殿。 凈譬如蓮華， 泥土塵不生； 父王見恐怖， 即問斯何靈。 「將無是神祇， 地出何怪爾； 此形姓為誰？ 本從何得來？ 愿以開吾意， 令心疑結解； 從生至於今， 未曾睹是變。」 「太子本棄國， 求道度眾生； 恭勤無數劫， 於今乃得成。 今王莫恐畏， 且寬意悅豫； 我以壞眾惡，
【現代漢語翻譯】 現代漢語譯本 水從他身下涌出火焰，水沒有沾濕他的身體，火焰也沒有對他造成任何傷害，他七次顯現又七次消失，從東方消失在地下卻從西方出現，從西方消失卻從東方出現，從南方消失卻從北方出現，從北方消失卻從南方出現，在空中行走如同鳥兒，消失在地下如同進入水中，在水上行走如同在陸地。國王和臣民無不歡喜，這才知道他是道尊（指佛陀）。於是歌頌道： 『佛陀從他最初的修行開始，經歷了無數次的生死輪迴； 他常常憐憫那些微小的生物，在無量的劫數中勤苦修行。 當他坐在菩提樹下時，實現了他最初的宿願； 歡喜地聽聞佛法，這是難得一見的景象。 當他剛成就佛道時，就降伏了魔王的眷屬； 徹底摧毀了生死的根本，消除了所有的愛慾。 佛陀思念他出生的故土，想要見他的親族； 現在聽聞國王頭檀（Suddhodana，凈飯王）所說，感到非常悲傷。 有一位比丘名叫優陀（Udayin），他的容貌和才能令人喜悅； 佛陀派遣他作為使者，去傳達訊息。 他回到父親的王國，去宣揚佛陀的旨意； 現在國王的太子（指佛陀）思念著要回到宮殿。 優陀聽聞佛陀的教誨，立即接受並奉行； 他當時在佛陀面前，變化身形以適應地形。 他的身體忽然不見，以神通力來到城中； 一直到大王的宮殿，來到他父親所坐的地方。 比丘優陀耶（Udayin）上前向頭檀（Suddhodana，凈飯王）顯現； 變化出各種各樣的形態，從他父親的宮殿中涌現出來。 他清凈如同蓮花，不沾染泥土塵埃； 父王看到後感到恐懼，就問這是什麼神靈。 『難道是神祇嗎？從地裡冒出來，這是什麼怪事？ 這個形體姓什麼？原本是從哪裡來的？ 希望你能解開我的疑惑，讓我心中的疑慮消除； 從我出生到現在，從未見過這樣的變化。』 『太子原本捨棄了國家，去求道以度化眾生； 他恭敬勤勉地修行了無數劫，如今才得以成就。 現在國王您不要恐懼，請寬心喜悅； 我已經摧毀了一切惡行，
【English Translation】 English version Water came out from under his body, the water did not wet his body, and the fire did not harm him. He appeared seven times and disappeared seven times, disappearing from the east into the ground and appearing from the west, disappearing from the west and appearing from the east, disappearing from the south and appearing from the north, disappearing from the north and appearing from the south. He walked in the air like a bird, disappeared into the ground as if entering water, and walked on water as if on land. The king and his subjects were all delighted, and they knew that he was the Honored One (referring to the Buddha). Then they sang: 'The Buddha, from his original practice, has gone through countless cycles of birth and death; He always pities those tiny creatures, diligently practicing for immeasurable kalpas (eons). When he sat under the Bodhi tree, he fulfilled his original aspiration; Joyfully hearing the Dharma, this is a rare sight to see and hear. When he had just attained Buddhahood, he subdued the retinue of Mara (demon king); He completely destroyed the root of birth and death, eliminating all desires. The Buddha thought of his birthplace, wanting to see his relatives; Now hearing what King Suddhodana (凈飯王) said, he felt very sad. There was a Bhikkhu (monk) named Udayin, whose appearance and abilities were pleasing; The Buddha sent him as a messenger to convey the message. He returned to his father's kingdom to proclaim the Buddha's teachings; Now the king's son (referring to the Buddha) is thinking of returning to the palace. Udayin heard the Buddha's teachings, immediately accepted and practiced them; At that time, in front of the Buddha, he transformed his body to adapt to the terrain. His body suddenly disappeared, and he came to the city with supernatural powers; All the way to the king's palace, to the place where his father was sitting. Bhikkhu Udayin stepped forward to appear before Suddhodana (凈飯王); He transformed into various forms, emerging from his father's palace. He was as pure as a lotus flower, not stained by mud or dust; The father king was frightened upon seeing this, and asked what kind of spirit this was. 'Could this be a deity? Emerging from the ground, what kind of strange thing is this? What is the name of this form? Where did it originally come from? I hope you can resolve my doubts and dispel the suspicions in my heart; From the time I was born until now, I have never seen such a transformation.' 'The prince originally abandoned the kingdom to seek the path to liberate all beings; He practiced diligently for countless kalpas, and now he has finally attained enlightenment. Now, King, do not be afraid, please be at ease and joyful; I have destroyed all evil deeds,
為王太子使。」 王聞太子問， 淚下如雨星； 「十二年已來， 乃承悉達聲。 今從吉祥至， 思寤如更生； 太子舍國位， 成道號何名？」 「出國坐六年， 精進現成佛； 號曰天中天， 三界尊第一。」 「本時在我國， 為作眾寶殿； 刻鏤諸妙飾， 於今室何如？」 優陀耶答曰： 「佛之真正微； 常坐于樹下， 諸天來歸趣。」 「吾子在宮時， 茵蓐布綩綖； 皆以錦繡成， 柔軟有光澤。」 「龍妻奉寶床， 天帝貢袈裟； 不以好衣喜， 其心無增損。」 「在國好美食， 甘膳滋其味； 今所服食者， 安身何等類？」 「執缽行分衛， 福眾無粗細； 咒愿佈施家， 世世令安隱。」 「悉達寐臥時， 不敢妄呼覺； 鼓琴發歌音， 爾乃令寤起。」 「如來三昧定， 夙夜無眠覺； 釋梵來勸助， 皆現稽首受。」 「在家雜香浴， 若干種眾馨； 香香遍室中， 今用何所香？」 「八解三脫門， 洗浴除心垢； 其心凈如空， 普安無惱憂。」 「悉達在家時， 搗若干雜香； 香薰其衣服， 清凈無垢障。」 「戒定慧解度， 以為道德香； 熏於八難處， 世世度十方。」 「四品好床座， 以若干寶成
【現代漢語翻譯】 現代漢語譯本 『作為王太子的使者。』 國王聽到太子（Siddhartha）的訊息，眼淚像雨點一樣落下； 『十二年過去了，才聽到悉達（Siddhartha）的訊息。 今天從吉祥地（Buddha's place）傳來訊息，感覺像重新活了一次； 太子捨棄了王位，成道后號什麼名字？』 『出家六年，精進修行，現已成佛； 號稱天中天（The highest among the gods），三界（Three Realms）中最尊貴的第一人。』 『當初在我國時，為他建造了許多寶殿； 雕刻了各種精美的裝飾，如今他的住所如何？』 優陀耶（Udayin）回答說：『佛的住所非常簡樸； 常常坐在樹下，諸天都來歸附。』 『我的兒子在宮中時，床褥鋪著華麗的絲綢； 都是用錦繡製成，柔軟而有光澤。』 『龍女奉獻寶床，天帝（Indra）供奉袈裟； 佛陀不因好衣而喜悅，他的心沒有增減。』 『在宮中享用美食，美味佳餚滋養他的身體； 現在他所食用的，是什麼型別的食物來安身？』 『拿著缽去乞食，不分貧富貴賤； 為佈施者祈福，讓他們世世代代平安。』 『悉達（Siddhartha）睡覺時，不敢隨意叫醒他； 要彈琴唱歌，才讓他醒來。』 『如來（Tathagata）入三昧定（Samadhi），日夜不眠不覺； 釋梵（Shakra and Brahma）前來勸請，都恭敬地稽首接受。』 『在家時用各種香料沐浴，各種香氣； 香氣瀰漫整個房間，現在用什麼香？』 『用八解脫門（Eight Deliverances）和三解脫門（Three Deliverances）洗滌，去除心中的污垢； 他的心像虛空一樣清凈，普遍安樂沒有煩惱。』 『悉達（Siddhartha）在家時，搗碎各種香料； 用香薰他的衣服，清凈沒有污垢。』 『用戒（Sila）、定（Samadhi）、慧（Prajna）解脫（Vimoksha）的功德，作為道德之香； 薰染八難（Eight Difficulties）之處，世世代代度化十方眾生。』 『用各種珍寶製成四種精美的床座，
【English Translation】 English version 'As an envoy for the Crown Prince.' The king, upon hearing news of the prince (Siddhartha), shed tears like falling stars; 'Twelve years have passed, and only now do I hear of Siddhartha. Today, news comes from the auspicious place (Buddha's place), it feels like being reborn; The prince abandoned his kingdom, what name does he have after attaining enlightenment?' 'After leaving home for six years, through diligent practice, he has now become a Buddha; He is called the 'Highest among the gods' (Tianzhongtian), the most honored one in the Three Realms.' 'When he was in our kingdom, many jeweled palaces were built for him; With various exquisite decorations carved, what is his dwelling like now?' Udayin replied: 'The Buddha's dwelling is very simple; He often sits under a tree, and all the gods come to pay homage.' 'When my son was in the palace, his bedding was made of luxurious silk; All made of brocade, soft and lustrous.' 'Dragon maidens offer jeweled beds, and the god Indra offers robes; The Buddha is not pleased by fine clothes, his mind does not increase or decrease.' 'In the palace, he enjoyed fine foods, delicious meals nourished his body; What kind of food does he eat now to sustain himself?' 'He goes begging with a bowl, without distinction between rich and poor; He prays for the benefactors, that they may have peace for generations.' 'When Siddhartha slept, no one dared to wake him carelessly; They would play music and sing, only then would he awaken.' 'The Tathagata enters Samadhi, without sleep or wakefulness day and night; Shakra and Brahma come to request teachings, and he respectfully accepts them with bowed heads.' 'At home, he bathed with various perfumes, all kinds of fragrances; The fragrance filled the entire room, what fragrance does he use now?' 'He washes away the defilements of the mind with the Eight Deliverances and Three Deliverances; His mind is as pure as the void, universally peaceful without worries.' 'When Siddhartha was at home, he crushed various perfumes; He perfumed his clothes, pure and without defilement.' 'He uses the merits of Sila (precepts), Samadhi (concentration), Prajna (wisdom), and Vimoksha (liberation) as the fragrance of morality; To perfume the Eight Difficulties, and liberate all beings in the ten directions for generations.' 'Four kinds of exquisite beds were made with various treasures,
； 重疊布眾具， 以臥起其上。」 「四禪為床座， 意定無憒亂； 清凈如蓮花， 不著淤泥水。」 「在宮無數兵， 諸臣而宿衛； 左右常擁護， 目不見惡穢。」 「諸弟子眾俱， 千二百五十； 菩薩無央數， 皆來稽首習。」 「本在家未出， 有四品好車； 象馬牛羊步， 遊行觀四方。」 「五通為驂駕， 徹視洞聽飛； 睹本見眾心， 遊觀度生死。」 「子出行往返， 幢旄羽雕飾； 前後諸導從， 各執諸兵仗。」 「四等慈悲護， 恩慧仁愛慶； 普覆眾厄難， 以嚴飾眾生。」 「出時雜伎樂， 椎鐘及鳴鼓； 觀者悉填路， 前後不相容。」 「樹下波羅奈， 椎鳴不死鼓； 拘鄰等得道， 八萬四千天。 九十六道伏， 其音聞三千； 眾生莫不悅， 啟受心皆明。」 「所領何國土？ 人民為多少？ 所化有幾人？ 悉為歸伏不？」 「領三千大界， 訓化諸群生； 十方不可稱， 莫不蒙濟度。」 「在國思正法， 助吾治萬民； 動順禮節訓， 莫不承教聞。」 「佛解空本無， 舍於四顛倒； 靡不歸伏者， 神靜無為業。 佛與世無仇， 博無不備達； 汝言何不返， 一切皆自歸。 正天下滿人，
【現代漢語翻譯】 現代漢語譯本 『重疊鋪設各種坐具，用來躺臥和起身。』 『以四禪（Dhyana，佛教的四種禪定境界）為床座，心意安定沒有煩亂；清凈如同蓮花，不沾染污泥濁水。』 『在宮殿中有無數的士兵，各位大臣侍衛；左右常常擁護，眼睛看不到污穢之物。』 『所有弟子們都聚集在一起，有一千二百五十人；菩薩的數量無數，都來頂禮學習。』 『在家時還未出家，有四種上好的車乘；象車、馬車、牛車、羊車，用來觀察四方。』 『以五神通（Abhijnas，佛教的五種神通）為驂駕，能透視、洞聽、飛行；能看到眾生的內心，遊歷觀察，度脫生死。』 『王子出行往返，有旗幟、旄飾、羽毛裝飾；前後有引導者和隨從，各自拿著各種兵器。』 『以四無量心（Brahmaviharas，佛教的四種慈悲心）慈、悲、喜、舍來守護，恩惠、仁愛、喜悅；普遍覆蓋眾生的厄難，以此來莊嚴眾生。』 『出行時有各種雜技表演和音樂，敲鐘和擊鼓；觀看的人擠滿了道路，前後無法容納。』 『在波羅奈（Varanasi，古印度城市名）的樹下，敲響不死之鼓；憍陳如（Kaundinya，佛陀最早的五位弟子之一）等證得道果，八萬四千天人得度。』 『九十六種外道都被降伏，佛的音聲傳遍三千大千世界；眾生沒有不歡喜的，開啟接受的心都明亮。』 『所統治的是什麼國土？人民有多少？所教化的人有多少？都歸順了嗎？』 『統治三千大千世界，教化各種眾生；十方世界不可計數，沒有不被救度的。』 『在國家思考正法，幫助我治理萬民；行動順應禮節教訓，沒有不接受教誨的。』 『佛陀理解空性（Sunyata，佛教的核心概念，指一切事物沒有固定不變的自性）的本質，捨棄四種顛倒（Viparyasas，佛教的四種錯誤認知）；沒有不歸順的，心神平靜，無為而治。』 『佛陀與世間沒有仇恨，博學無所不通；你說的為何不返回，一切都自然歸順。』 『正天下，使人民充滿，』
【English Translation】 English version 'They spread out various seats, to lie down and get up on them.' 'With the four Dhyanas (meditative states in Buddhism) as a bed, the mind is stable without confusion; pure like a lotus flower, not attached to mud and water.' 'In the palace, there are countless soldiers, and various ministers as guards; they are always protected on the left and right, and their eyes do not see any filth.' 'All the disciples gather together, numbering one thousand two hundred and fifty; the number of Bodhisattvas is countless, and they all come to bow and learn.' 'When still at home and not yet renounced, there were four kinds of excellent vehicles; elephant carts, horse carts, ox carts, and sheep carts, to observe the four directions.' 'With the five Abhijnas (supernatural powers in Buddhism) as the outriders, able to see through, hear clearly, and fly; able to see the minds of beings, travel and observe, and liberate from birth and death.' 'When the prince travels back and forth, there are banners, pennants, and feather decorations; in front and behind are guides and followers, each holding various weapons.' 'Protecting with the four Brahmaviharas (immeasurable minds in Buddhism) of loving-kindness, compassion, joy, and equanimity, with kindness, benevolence, and joy; universally covering the calamities of beings, using this to adorn beings.' 'When going out, there are various acrobatic performances and music, striking bells and drums; the viewers fill the roads, unable to accommodate front and back.' 'Under the tree in Varanasi (an ancient city in India), the drum of immortality is struck; Kaundinya (one of the first five disciples of the Buddha) and others attain the path, and eighty-four thousand devas are liberated.' 'The ninety-six heretical paths are all subdued, and the Buddha's voice is heard throughout the three thousand great chiliocosms; there is no being who is not delighted, and their minds are enlightened to receive the teachings.' 'What country do you rule? How many people are there? How many have been converted? Have they all submitted?' 'Ruling the three thousand great chiliocosms, teaching various beings; the ten directions are countless, and none are not saved.' 'In the country, contemplating the Dharma, helping me govern the people; acting in accordance with etiquette and teachings, none do not accept the teachings.' 'The Buddha understands the essence of emptiness (Sunyata, a core concept in Buddhism, referring to the lack of inherent existence in all phenomena), abandoning the four Viparyasas (perversions of perception in Buddhism); none do not submit, their minds are calm, and they govern through non-action.' 'The Buddha has no hatred towards the world, is learned and knows everything; why do you say it does not return, everything naturally submits.' 'Correcting the world, filling it with people,'
一人頭若干； 一頭若干舌， 舌解無數義。 合集恒沙人， 嗟嘆佛功德； 恒沙劫不暢， 況我螢燭明。」』
「王聞益悲喜嘆曰：『善哉！善哉！阿夷言不妄說。佛當來不？何日當至乎？』優陀報曰：『卻七日到。』王大踴躍，即敕群臣國中萬民：『吾往迎佛。』導從威儀法轉輪王，平治道路掃除令凈，香汁灑地懸繒幡彩，豎其幢蓋周遍國內，其所修治光飾盡宜，千乘萬騎出四十里，往奉迎佛稽首歸命。優陀耶前報王曰：『本受佛教奉命見王，宣其意故，今還宣命，說王意旨，饑虛無量，欲見至尊稽首受法，並化萬民咸蒙福慶。』王曰：『宜知是時，勿復稽留。』
「爾時優陀耶還來詣佛所，稽首足下以申王意。世尊及諸弟子，自期七日當還本國。王及臣民莫不欣悅，別來積年夙夜相念，飲食不甘，寢不能寐，饑虛日久計日度時；須世尊到已竟七日。於時大聖告諸弟子：『明日當發至迦維羅衛見於父王，皆嚴整衣服攜持應缽。』梵釋四王聞佛還國，皆來侍送，天雨香汁散華燒香，豎諸幢蓋，四王諸天皆在前導，梵天侍右，帝釋侍左，諸比丘眾皆隨佛后；諸天龍神華香伎樂，追于上侍。佛適進路先現瑞應，三千國土六反震動，百歲枯樹皆生華實，諸枯竭溪澗自然泉出。王見此瑞知佛已來，即敕諸釋種
【現代漢語翻譯】 現代漢語譯本 『一個人有多少個頭？ 一個頭有多少條舌頭，舌頭能理解無數的意義。 即使聚集像恒河沙一樣多的人，讚歎佛的功德； 即使經過像恒河沙一樣多的劫數也說不盡，更何況我像螢火蟲般微弱的光芒。』
國王聽后更加悲喜交加，感嘆道：『太好了！太好了！阿夷說的話不是虛妄的。佛會來嗎？什麼時候會到呢？』優陀回答說：『七天後到達。』國王非常高興，立刻命令群臣和全國百姓：『我要去迎接佛。』他以轉輪王的威儀開道，平整道路，打掃乾淨，用香水灑地，懸掛綵帶和幡旗，豎立幢蓋遍佈全國，修飾得光彩奪目，千輛車馬，萬名騎兵出城四十里，前去迎接佛，頂禮膜拜。優陀耶先向國王稟告說：『我奉佛的教誨來見大王，傳達佛的旨意，現在我回去稟告佛，說大王非常渴望見到至尊，頂禮受法，並希望教化萬民都得到福慶。』國王說：『應該知道時機，不要再耽擱了。』
當時，優陀耶回到佛陀那裡，頂禮佛足，稟告國王的意願。世尊和他的弟子們約定七天後返回本國。國王和臣民都非常高興，分別多年，日夜思念，茶飯不思，寢食難安，飢渴已久，度日如年；等待世尊到來已經七天了。這時，大聖告訴弟子們：『明天將出發前往迦維羅衛，去見父王，大家要整理好衣服，帶好應缽。』梵天、帝釋天、四大天王聽到佛陀要回國，都來侍奉送行，天空中降下香水，散落鮮花，焚燒香料，豎立各種幢蓋，四大天王和諸天都在前面開道，梵天在右邊侍奉，帝釋天在左邊侍奉，眾比丘都跟隨在佛陀身後；諸天、龍神演奏著華麗的音樂，在上面侍奉。佛陀剛一上路就顯現瑞兆，三千國土六次震動，百年的枯樹都開花結果，乾涸的溪澗自然涌出泉水。國王看到這些瑞兆，知道佛陀已經來了，立刻命令釋迦族人
【English Translation】 English version 'How many heads does one person have? How many tongues does one head have, and how many meanings can a tongue understand? Even if people as numerous as the sands of the Ganges gathered to praise the Buddha's merits, They could not exhaust them even in as many eons as the sands of the Ganges, let alone my light, which is like that of a firefly.'
The king, hearing this, was filled with even greater joy and sorrow, exclaiming, 'Excellent! Excellent! What Ayi says is not false. Will the Buddha come? When will he arrive?' Udāyin replied, 'He will arrive in seven days.' The king was overjoyed and immediately commanded his ministers and all the people of the kingdom, 'I will go to welcome the Buddha.' He led the way with the majesty of a Chakravartin king, leveling the roads, sweeping them clean, sprinkling them with fragrant water, hanging ribbons and banners, and erecting canopies throughout the kingdom. He had everything decorated and made resplendent. Thousands of chariots and tens of thousands of horsemen went out forty miles to greet the Buddha, bowing their heads in reverence. Udāyin first reported to the king, 'I came to see the king by the Buddha's teaching, conveying his intention. Now I return to report to the Buddha, saying that the king is extremely eager to see the Most Honored One, to bow and receive the Dharma, and to wish that all people may receive blessings.' The king said, 'You should know the time, do not delay any longer.'
At that time, Udāyin returned to the Buddha, bowed at his feet, and reported the king's wishes. The World Honored One and his disciples agreed to return to their homeland in seven days. The king and his people were all very happy. Having been separated for many years, they missed him day and night, unable to enjoy food or sleep, and had been hungry and thirsty for a long time, counting the days and hours; they had been waiting for the World Honored One's arrival for seven days. At this time, the Great Sage told his disciples, 'Tomorrow we will depart for Kapilavastu to see the father king. Everyone should tidy their clothes and bring their alms bowls.' Brahma, Indra, and the Four Heavenly Kings, hearing that the Buddha was returning to his country, all came to attend and see him off. Fragrant water rained from the sky, flowers were scattered, incense was burned, and various canopies were erected. The Four Heavenly Kings and the devas led the way, Brahma attended on the right, Indra on the left, and the assembly of bhikshus followed behind the Buddha; the devas, dragons, and spirits played beautiful music, attending from above. As soon as the Buddha began his journey, auspicious signs appeared. The three thousand worlds shook six times, hundred-year-old withered trees blossomed and bore fruit, and dried-up streams naturally gushed forth with water. The king, seeing these auspicious signs, knew that the Buddha had arrived and immediately commanded the Shakya clan
大臣百官，皆行詣佛散華燒香，豎諸幢幡鼓眾伎樂，悉出迎佛。王遙見佛在於大眾，如星中月，如日初出照于旸朝，如樹華茂芬葩熾盛，巨身丈六相好嚴身，晃如金山。王睹悲喜，前稽首足下：『離別彌時今乃相見。』大臣百官皆稽首禮。
「即還入城，足蹈門閫地為大動，天雨眾華樂器皆鳴，盲者得視，聾者得聽，拘躄得行，病者得愈，啞者得言，狂者得正，僂者得申，若被毒者為毒不行，百鳥禽獸相和悲鳴，婦女珠環相掁作聲。當爾之時，見此變化莫不歡喜，室寶藏者自然發出，中滿珍琦，懷異心者皆共和同，等心叉手自歸命佛。諸畜生類蒙其光潤，皆得生天；懷妊母人蒙斯光明，苦痛微薄皆得在產，端正姝好，消淫怒癡無復塵勞，展轉相視如父如母如兄如弟如子如身；地獄休息，餓鬼飽滿，尋光來至歸命世尊，皆發道意。王見佛巨身丈六相好光明體紫金色，諸根寂定如星中月，晃如金山，天帝梵王四王所奉；睹諸梵志，久在山中曝露身形，日炙風飄身體黑瘦，在佛邊侍，猶如黑像在紫金山不能發起。顯佛大德令一切悅，便敕國中諸豪族釋，端正姝好顏貌殊異，選五百人出為沙門，侍佛左右，猶如鳳凰在須彌山，亦如摩尼著水精器。
「時佛弟難陀亦作沙門，來下鬚髮。時難陀有典監，作剃頭師，前白佛言：
【現代漢語翻譯】 現代漢語譯本：大臣百官都前往佛陀所在之處，散花燒香，豎起各種旗旛，敲響各種樂器，全都出來迎接佛陀。國王遠遠看見佛陀身處大眾之中，如同星辰中的月亮，如同初升的太陽照耀著清晨，如同樹木花朵茂盛芬芳，佛陀身軀高大，丈六金身，相貌莊嚴，光芒四射如同金山。國王見此情景，悲喜交加，上前跪拜在佛陀腳下，說道：『分別許久，今日才得相見。』大臣百官也都跪拜行禮。 隨即佛陀進入城中，腳踏門檻時，大地為之震動，天空降下各種鮮花，樂器也自動鳴響，盲人得以看見，聾人得以聽見，瘸子得以行走，病人得以痊癒，啞巴得以說話，瘋癲之人恢復正常，駝背之人得以伸直腰背，中毒之人毒性消失，各種鳥獸相互鳴叫，婦女的珠環也相互碰撞發出聲響。當時，見到這種變化的人沒有不歡喜的，寶藏自然涌出，其中充滿珍寶，心懷異心的人都變得和睦同心，合掌歸命佛陀。各種畜生也蒙受佛光潤澤，得以昇天；懷孕的婦女蒙受佛光，痛苦減輕，順利生產，生下的孩子端正美麗，消除了淫慾、嗔怒、愚癡，不再有煩惱，彼此相看如同父母兄弟姐妹子女一般；地獄中的眾生得到休息，餓鬼得到飽滿，循著光明來到世尊面前，都發起了求道之心。國王看到佛陀高大的身軀，丈六金身，相好光明，身體呈現紫金色，諸根寂靜，如同星辰中的月亮，光芒四射如同金山，天帝、梵天、四天王都恭敬侍奉；看到那些婆羅門，長期在山中風吹日曬，身體黑瘦，在佛陀身邊侍奉，如同黑象站在紫金山旁，顯得黯淡無光。佛陀顯現大德，令一切眾生喜悅，於是國王命令國內的豪族釋迦族，挑選五百位端正美麗、容貌出衆的人出家為沙門，侍奉在佛陀左右，如同鳳凰棲息在須彌山，也如同摩尼寶珠放在水晶器皿中。 當時佛陀的弟弟難陀（Nanda）也出家為沙門，剃除了鬚髮。當時難陀有一位典監，擔任剃頭師，他上前對佛陀說：
【English Translation】 English version: The ministers and officials all went to where the Buddha was, scattering flowers, burning incense, erecting various banners, and playing various musical instruments, all coming out to greet the Buddha. The king saw the Buddha from afar, amidst the crowd, like the moon among the stars, like the rising sun illuminating the morning, like trees with lush and fragrant blossoms, the Buddha's body was tall, sixteen feet in height, with majestic features, radiating light like a golden mountain. The king, seeing this scene, was filled with both sorrow and joy, and knelt at the Buddha's feet, saying, 'We have been separated for so long, and today we finally meet.' The ministers and officials also knelt and paid their respects. Then the Buddha entered the city, and when his feet touched the threshold, the earth shook greatly, the sky rained down various flowers, and musical instruments played automatically. The blind were able to see, the deaf were able to hear, the lame were able to walk, the sick were healed, the mute were able to speak, the insane were restored to sanity, the hunchbacked were able to straighten their backs, those who were poisoned were no longer affected by the poison, various birds and beasts sang together, and the women's jewelry clinked against each other. At that time, those who witnessed these changes were all filled with joy. Treasures naturally emerged, filled with precious jewels, and those who had harbored different intentions became harmonious and of one mind, joining their palms and taking refuge in the Buddha. Various animals also received the Buddha's light and were able to ascend to heaven; pregnant women received the Buddha's light, their pain was lessened, and they gave birth smoothly, the children born were upright and beautiful, eliminating lust, anger, and ignorance, and no longer had afflictions, looking at each other as if they were parents, siblings, and children; the beings in hell were given rest, the hungry ghosts were filled, and following the light, they came before the World Honored One, all generating the aspiration for enlightenment. The king saw the Buddha's tall body, sixteen feet in height, with majestic features, radiating light, his body was purple-gold in color, his senses were serene, like the moon among the stars, radiating light like a golden mountain, and the gods, Brahma, and the Four Heavenly Kings all respectfully served him; seeing those Brahmins, who had long been in the mountains, exposed to the sun and wind, their bodies dark and thin, serving by the Buddha's side, like black elephants standing next to a purple-gold mountain, they appeared dull and insignificant. The Buddha manifested great virtue, causing all beings to rejoice, so the king ordered the noble Shakya clan in the country to select five hundred people who were upright, beautiful, and of outstanding appearance to become monks, serving by the Buddha's side, like phoenixes dwelling on Mount Sumeru, and like a mani jewel placed in a crystal vessel. At that time, the Buddha's brother Nanda also became a monk, shaving off his beard and hair. At that time, Nanda had a supervisor, who was a barber, and he came before the Buddha and said:
『人身難得，佛世難值，明時叵遇，今我丈夫及諸尊者識道至高不可限量，不慕世榮捨棄尊位，行作沙門。今我小節下劣靡逮，何所貪樂不出為道乎？唯佛愍哀濟救三塗，沒溺塵埃拔為沙門。』佛言：『善哉！』佛時便呼：『比丘來！』頭髮則墮袈裟在身，即成沙門。禮諸沙門因隨次坐，難陀在後作次第禮，到此沙門則住不禮，心自念：『是我家僕，不能為禮。』佛知告難陀：『佛法大通舉學前後，不在尊卑，猶如大海悉受萬川四流不避污泥，執心如地，四大俱等。地水火風內外無異，其神空凈，所著為名，宜棄自大，以法自將，乃應先聖無極道訓。』時難陀見佛教誨切至，事不得止，解了本無棄捐自大，下意作禮。天地大動，眾會咸嘆：『善哉！為道等心，除自貢高而下卑心，感於天地為之大動。』從是製法先學為長後學為小，法之常宜各無所限，無所諍訟。
「時佛入宮坐于殿上，王及臣民日日供養百種甘饌，佛說經法所度無量。俱夷攜羅云來，稽首佛足瞻對問訊：『久違侍覲曠廢供養。』時王眷屬皆懷沉疑，太子捐國十有二年，何從懷妊生子羅云？佛語父王：『告諸群寮：「俱夷守節貞潔清凈，無瑕疵也。」設王不信，今當現證。』於時世尊化諸眾僧皆使如佛，相好光明等無差異。於時羅云厥年七歲，俱夷即
【現代漢語翻譯】 現代漢語譯本： 『人身難得，佛陀出世也難以遇到，開明的時代更是難以碰到。現在我，一個大丈夫，以及各位尊者，認識到道的至高無上，不羨慕世俗的榮華，捨棄尊貴的地位，修行成為沙門。現在我，資質低下，無法企及，還有什麼值得貪戀而不出家修道呢？只有佛陀慈悲憐憫，救濟三惡道眾生，將沉溺在塵埃中的眾生拔出來，讓他們成為沙門。』佛陀說：『說得好！』當時佛陀便呼喚：『比丘來！』他的頭髮便自然脫落，袈裟披在身上，立刻就成了沙門。他向各位沙門行禮，然後依次坐下。難陀在後面依次行禮，到這位新沙門時卻停住不行禮，心裡想：『這是我家的僕人，我不能向他行禮。』佛陀知道他的想法，就告訴難陀：『佛法廣大，學習不分先後，不在乎尊卑。就像大海，能容納萬千河流，不避污泥。執持心念如同大地，四大元素平等無異。地、水、火、風，內外沒有差別，其神性空凈，所執著的只是虛名。應該捨棄自大，以佛法來引導自己，才能符合先聖無上的教誨。』當時難陀見到佛陀的教誨如此懇切，不得不停止自己的想法，理解了本性空無，捨棄了自大，低下頭來行禮。天地為之震動，大眾都感嘆：『說得好啊！爲了修道，心平等無二，去除貢高我慢，放下卑下之心，感動了天地為之震動。』從此制定了規矩，先學習的為長，後學習的為小，佛法的常理應該如此，各不應有所限制，不應有所爭訟。 『當時佛陀進入宮殿，坐在殿堂之上，國王和臣民每天都供養百種美味佳餚。佛陀講經說法，所度化的人數不勝數。俱夷帶著羅云前來，向佛陀頂禮，瞻仰佛陀，問候道：『很久沒有侍奉您，荒廢了供養。』當時國王的眷屬都心懷疑惑，太子捨棄國家已經十二年了，怎麼會懷孕生下兒子羅云呢？佛陀告訴父王：『告訴各位大臣：俱夷守節貞潔，清凈無瑕疵。』如果國王不相信，現在就當顯現證據。』當時世尊變化所有的僧眾都像佛一樣，相貌光明，沒有差別。當時羅云七歲，俱夷就...
【English Translation】 English version: 'It is difficult to obtain a human body, difficult to encounter a Buddha's appearance in the world, and difficult to meet with an enlightened era. Now, I, a great man, and all the venerable ones, recognize the supreme nature of the path, do not admire worldly glory, abandon noble positions, and practice as a Shramana. Now, my own qualities are inferior and unattainable, what is there to be greedy for that I would not leave home to practice the path? Only the Buddha has compassion and rescues those in the three evil realms, pulling those drowning in the dust out to become Shramanas.' The Buddha said, 'Well said!' At that time, the Buddha then called out, 'Come, Bhikkhu!' His hair then naturally fell off, and the robe was on his body, and he immediately became a Shramana. He bowed to all the Shramanas and then sat down in order. Nanda, following behind, bowed in order, but when he reached this new Shramana, he stopped bowing, thinking in his heart, 'This is my family's servant, I cannot bow to him.' The Buddha, knowing his thoughts, told Nanda, 'The Buddha's Dharma is vast, learning is not about seniority, and it is not about rank. Just like the ocean, it can receive all the rivers, not avoiding mud. Hold your mind like the earth, the four great elements are equal and without difference. Earth, water, fire, and wind, inside and outside are no different, their spirit is empty and pure, what is attached to is just a name. You should abandon arrogance, and use the Dharma to guide yourself, then you will be in accordance with the teachings of the ancient sages.' At that time, Nanda saw that the Buddha's teachings were so earnest, he had to stop his thoughts, understood the emptiness of nature, abandoned his arrogance, and bowed his head in respect. Heaven and earth shook, and the assembly all exclaimed, 'Well said! For the sake of practicing the path, the mind is equal and without difference, removing arrogance and lowering the humble heart, moving heaven and earth to shake.' From this, the rule was established that those who learn first are senior, and those who learn later are junior, the constant principle of the Dharma should be like this, each should not be limited, and there should be no disputes. 'At that time, the Buddha entered the palace and sat in the hall. The king and his subjects offered hundreds of delicacies every day. The Buddha preached the Dharma, and the number of people he converted was countless. Kuyu brought Rahula, bowed at the Buddha's feet, looked up at the Buddha, and greeted him, 'It has been a long time since I have served you, and I have neglected my offerings.' At that time, the king's family all had doubts in their hearts, the prince had abandoned the country for twelve years, how could she have conceived and given birth to a son, Rahula? The Buddha told the father king, 'Tell all the ministers: Kuyu has kept her chastity, she is pure and without blemish.' If the king does not believe, I will now show proof.' At that time, the World Honored One transformed all the monks to be like the Buddha, their appearances were bright and without difference. At that time, Rahula was seven years old, and Kuyu then...
以指印信環與羅云言：『是汝父者以此與焉。』羅云應時直前詣佛，以印信環而授世尊。王及群臣咸皆欣踴，稱言：『善哉！所見無量，真佛子也。』佛語父王及諸臣曰：『從今已后無復懷疑，此吾之正子，緣吾化生，勿咎俱夷也。』王得道證，俱夷受戒凈修梵行，宮人大小咸受戒法，月六齋歲三齋，奉持不懈。國內清寧風雨以節，時不越敘五穀登賤，民安其所，萬邦黎庶咸來慶賀，道德滋茂如月之初。」
嘆佛品第二十九
於是世尊告神妙天、大神妙天、歡豫天、加歡天、旃檀天、大悅天、寂然天、寂律天，如是等類凈居天子伴黨八人：「佛以大會轉於法輪，為一切故救濟十方，勿令廢斷，開眾生意經布天下，乃報佛恩。」於時世尊復告大神妙天子：「今此經典名《普曜大方等典》，諸菩薩力所可娛樂，遍諸佛世界悉令咸聞，經所入處靡不晃昱，佛自口宣，當速受之持諷誦讀，是佛法目普令流佈。若菩薩學聞是經法，其心堅強，精進奉行無上正真之道為最正學。若有眾生樂微妙者，住大乘法心念無疑，降魔羅網，悉諷誦已必獲大聖，諸外異學不得其便，勸助學微成大德本至於大乘。
「若有賢人設聞說是《普曜經典》，叉手自歸，即舍八事懈怠之本，成八功勛。何謂為八：一、得端正好色。二、得力勢強盛。
【現代漢語翻譯】 現代漢語譯本 羅云拿著指印信環對羅云說：『這是你父親給你的。』羅云立刻走到佛陀面前，將指印信環獻給世尊。國王和群臣都歡欣鼓舞，稱讚說：『太好了！所見無量，真是佛子啊。』佛陀對父王和眾臣說：『從今以後不要再懷疑了，這是我的親生兒子，因我教化而生，不要責怪俱夷。』國王證得道果，俱夷受戒清凈修行，宮中所有人都受了戒法，每月持六齋，每年持三齋，奉行不懈。國內清平安定，風調雨順，時令不亂，五穀豐登，人民安居樂業，各國百姓都來慶賀，道德日益增長，如同初升的月亮。
嘆佛品第二十九
這時，世尊告訴神妙天、大神妙天、歡豫天、加歡天、旃檀天、大悅天、寂然天、寂律天，以及其他同類的八位凈居天子：『佛陀在法會上轉動法輪，爲了救濟一切眾生，遍及十方世界，不要讓佛法斷絕，要開啟眾生的智慧，將佛法傳播到天下，以此報答佛恩。』當時，世尊又告訴大神妙天子：『這部經典名為《普曜大方等典》，是諸菩薩所喜愛的，要讓它傳遍所有佛的世界，凡是經典所到的地方都光明照耀。這是佛陀親自宣說的，你們應當迅速接受，受持諷誦，這是佛法的眼睛，要讓它普遍流傳。如果菩薩學習聽聞這部經法，他們的心會更加堅強，精進奉行無上正真之道，這是最正確的學習。如果有眾生喜歡微妙的佛法，安住于大乘佛法，心中沒有疑惑，就能降伏魔羅的羅網，如果能夠全部諷誦，必定能獲得大聖果位，那些外道異學就無法得逞，勸導他們學習微小的善行，最終成就大德，達到大乘境界。
『如果有賢人聽聞這部《普曜經典》，合掌歸依，就能捨棄八種懈怠的根本，成就八種功德。哪八種呢？一、得到端正美好的容貌。二、得到強大的力量。』
【English Translation】 English version Luo Yun, holding the signet ring, said to Luo Yun, 'Your father gave this to you.' Luo Yun immediately went before the Buddha and presented the signet ring to the World Honored One. The king and his ministers were all overjoyed, praising, 'Excellent! What we have seen is immeasurable, truly a son of the Buddha.' The Buddha said to the father king and his ministers, 'From now on, have no more doubts. This is my true son, born of my teachings. Do not blame Juyi.' The king attained the path, Juyi received the precepts and practiced pure conduct, and all in the palace, great and small, received the precepts, observing six fast days each month and three fast days each year, diligently without fail. The country was peaceful and stable, the weather was favorable, the seasons were not disrupted, the five grains were abundant, the people lived in peace, and people from all nations came to celebrate. Morality grew like the rising moon.
Chapter 29: Praising the Buddha
Then, the World Honored One said to the celestial beings, Wonderful God, Great Wonderful God, Joyful God, Added Joy God, Sandalwood God, Great Joy God, Silent God, and Silent Law God, and the eight other celestial beings of the same kind, 'The Buddha turns the Dharma wheel in great assemblies, to save all beings, throughout the ten directions. Do not let the Dharma be cut off. Open the minds of beings, spread the teachings throughout the world, and repay the Buddha's kindness.' At that time, the World Honored One again said to the celestial being, Great Wonderful God, 'This scripture is called the 'Universal Radiance Great Vaipulya Sutra'. It is enjoyed by all Bodhisattvas. Let it be heard in all Buddha worlds. Wherever the scripture goes, it will shine brightly. This is spoken by the Buddha himself. You should quickly receive it, uphold it, recite it, and read it. It is the eye of the Dharma. Let it be spread everywhere. If Bodhisattvas learn and hear this scripture, their minds will be strengthened, and they will diligently practice the unsurpassed, true path. This is the most correct learning. If there are beings who love the subtle Dharma, abide in the Great Vehicle, and have no doubts in their minds, they will subdue the nets of Mara. If they can recite it all, they will surely attain the great sagehood. Those of other, heterodox teachings will not succeed. Encourage them to learn small good deeds, and they will eventually achieve great virtue, reaching the Great Vehicle.
'If there are virtuous people who hear this 'Universal Radiance Sutra', and with folded hands, take refuge, they will abandon the eight roots of laziness and achieve eight merits. What are the eight? First, they will obtain a beautiful and handsome appearance. Second, they will obtain great strength and power.'
三、得眷屬滋茂。四、逮得辯才無量。五、學疾得出家。六、所行清凈。七、得三昧定。八、得智慧明無所不照。是為八功德。
「若有人為法師布座諷誦是經，當得八座福。何謂為八：一、得長者座。二、得轉輪王座。三、得天帝座。四、得自在天座。五、得大梵天座。六、得菩薩座。七、得如來座。八、得轉法輪度脫一切座。是為八座。
「若有法師班宣是法，設有讚歎善哉者，當得八清凈行。何謂為八：一曰、言行相應無所違失。二曰、口言至誠而無虛妄。三曰、在於眾會真諦無欺。四曰、所言人信不捨遠之。五曰、所言柔軟初無粗獷。六曰、其聲悲和猶如哀鸞。七曰、身心隨時音聲如梵，會中人聞莫不咨受。八曰、音響如佛可眾生心。是為八。
「若有書是《普曜經典》，著于竹帛，不吝惜經心不懷妒，眾人嗟嘆三十四行，名德流佈；若得學是經典，得八大藏。何謂為八：一、得意藏，未曾忘舍。二曰、所得心藏，無所不解分別經法。三、得往來藏，普解一切諸佛經法。四、得總持藏，一切所聞皆能識念。五曰、得辯才藏，為諸眾生班宣經典皆歡喜受。六曰、得法藏，將護正法。七曰、得隨意法藏，未曾斷絕三寶法教。八曰、得奉行法藏，則輒逮得無所從生之忍。是為八大法藏。
「若有受持是《普
【現代漢語翻譯】 現代漢語譯本 三、獲得眷屬繁榮茂盛。四、獲得無量的辯才。五、很快就能出家。六、所作所為清凈無染。七、獲得三昧禪定。八、獲得智慧光明，無所不照。這就是八種功德。 『如果有人為法師鋪設座位，諷誦這部經典，應當獲得八種座位的福報。哪八種呢？一、獲得長者（社會賢達）的座位。二、獲得轉輪王（統治世界的理想君主）的座位。三、獲得天帝（忉利天之主）的座位。四、獲得自在天（欲界頂層之主）的座位。五、獲得大梵天（色界初禪天之主）的座位。六、獲得菩薩（覺悟的有情）的座位。七、獲得如來（佛陀）的座位。八、獲得轉法輪度脫一切眾生的座位。這就是八種座位。 『如果法師宣講這部佛法，有人讚嘆說『善哉』，應當獲得八種清凈的行為。哪八種呢？一、言行一致，沒有違背和缺失。二、口中所言至誠，沒有虛妄。三、在眾人集會中，所說真諦，沒有欺騙。四、所說的話，人們相信而不捨棄，不遠離。五、所說的話柔和，沒有粗暴。六、聲音悲憫和諧，如同哀鳴的鸞鳥。七、身心隨時與音聲相應，如同梵音，會中之人聽聞沒有不接受的。八、聲音如同佛陀，能夠契合眾生的心意。這就是八種清凈的行為。 『如果有人書寫這部《普曜經典》，寫在竹簡或絹帛上，不吝惜經典，心中不懷嫉妒，眾人讚嘆這三十四行，名聲美德流傳；如果能夠學習這部經典，就能獲得八大寶藏。哪八大寶藏呢？一、獲得意藏（記憶力），不會忘記捨棄。二、獲得心藏（理解力），沒有不理解的，能夠分別經法。三、獲得往來藏（通達力），普遍理解一切諸佛的經法。四、獲得總持藏（記憶力），一切所聽聞的都能記住。五、獲得辯才藏（表達力），為眾生宣講經典，眾生都歡喜接受。六、獲得法藏（護持力），護持正法。七、獲得隨意法藏（自在力），不會斷絕三寶的法教。八、獲得奉行法藏（實踐力），就能獲得無生法忍（對法性真理的深刻領悟）。這就是八大法藏。 『如果有人受持這部《普曜經典》
【English Translation】 English version Third, one obtains flourishing and abundant family members. Fourth, one obtains immeasurable eloquence. Fifth, one quickly achieves renunciation. Sixth, one's actions are pure. Seventh, one obtains samadhi concentration. Eighth, one obtains the light of wisdom, illuminating all without exception. These are the eight merits. 'If someone prepares a seat for a Dharma teacher and recites this sutra, they shall obtain the blessings of eight seats. What are the eight? First, one obtains the seat of an elder (a respected person in society). Second, one obtains the seat of a Chakravartin king (an ideal ruler of the world). Third, one obtains the seat of the Deva king (ruler of the Trayastrimsa Heaven). Fourth, one obtains the seat of the Isvara Deva (ruler of the highest heaven in the desire realm). Fifth, one obtains the seat of the Great Brahma (ruler of the first dhyana heaven in the form realm). Sixth, one obtains the seat of a Bodhisattva (an enlightened being). Seventh, one obtains the seat of a Tathagata (Buddha). Eighth, one obtains the seat of turning the Dharma wheel and liberating all beings. These are the eight seats.' 'If a Dharma teacher proclaims this Dharma, and someone praises it with 'Excellent!', they shall obtain eight pure conducts. What are the eight? First, one's words and actions are consistent, without contradiction or deficiency. Second, one's words are sincere, without falsehood. Third, in gatherings, one speaks the truth, without deception. Fourth, one's words are trusted by people, who do not abandon or distance themselves. Fifth, one's words are gentle, without harshness. Sixth, one's voice is compassionate and harmonious, like the cry of a mourning luan bird. Seventh, one's body and mind are always in harmony with the voice, like the Brahma sound, and those in the assembly who hear it all accept it. Eighth, one's voice is like that of the Buddha, able to resonate with the minds of all beings. These are the eight pure conducts.' 'If someone writes this 'Universal Radiance Sutra', on bamboo slips or silk, without being stingy with the sutra, and without harboring jealousy, and people praise these thirty-four lines, and their virtuous reputation spreads; if one can study this sutra, one will obtain eight great treasures. What are the eight great treasures? First, one obtains the treasure of intention (memory), never forgetting or abandoning it. Second, one obtains the treasure of mind (understanding), understanding everything, and being able to distinguish the Dharma. Third, one obtains the treasure of coming and going (penetration), universally understanding all the sutras of all Buddhas. Fourth, one obtains the treasure of total retention (memory), being able to remember everything one has heard. Fifth, one obtains the treasure of eloquence (expression), proclaiming the sutras to all beings, who all joyfully accept them. Sixth, one obtains the treasure of Dharma (protection), protecting the true Dharma. Seventh, one obtains the treasure of the Dharma of free will (freedom), never cutting off the teachings of the Three Jewels. Eighth, one obtains the treasure of practicing the Dharma (practice), and thus attains the patience of non-origination (a profound understanding of the true nature of reality). These are the eight great treasures.' 'If someone upholds this 'Universal Radiance Sutra'
曜經典》諷誦受持，得具八業。何謂為八：一曰、施業，無慳妒心。二曰、戒業，具足諸愿。三曰、聞業，合集智慧至阿惟顏。四曰、寂業，勤於一切定意正受。五曰、見業，悉能具睹三達之智。六曰、福業，具于相好訓誨佛國。七曰、慧業，為眾說法應病授藥。八曰、大哀業，為於十方殖眾德本而無懈惓。
「受持是《普曜法》，心自念言：『使一切眾生皆逮是法。』以是德本復得八大福。何謂為八：一曰、轉輪聖王成大福德，睹見無極建立篤信。二曰、得作四天王。三曰、得作帝釋。四曰、得作炎天王。五曰、得作兜術天子。六曰、得作無憍樂天。七曰、得作化自在天。八曰、得作如來，斷諸不善法具足諸善本。是為八。
「若有受此《普曜經》者，若至心聽耳貫系意，得八清凈心。何謂為八：一曰、常行慈心消除瞋恚。二曰、常行愍哀除眾患害。三曰、常行喜悅除諸不樂。四曰、常行於護除諸結著。五曰、修四禪行在於欲界而得自在。六曰、行四無色定而得由己。七曰、得五神通游諸佛土，除諸掛礙眾蓋之患。八曰、逮得勇伏定意獨步三界。是為八。」
囑累品第三十
爾時世尊告賢者大迦葉、賢者阿難、彌勒菩薩：「我從無數劫遵習是法，乃成無上正真之道。囑累汝等，以手相付，受持諷誦廣為人說
【現代漢語翻譯】 現代漢語譯本 誦讀並受持《普曜經典》，可以獲得八種功業。這八種功業是什麼呢？第一是佈施的功業，沒有吝嗇和嫉妒之心。第二是持戒的功業，具足各種願望。第三是聽聞的功業，彙集智慧達到阿惟顏（無生忍）。第四是寂靜的功業，勤於一切禪定和正受。第五是見解的功業，能夠完全看到三達（宿命通、天眼通、漏盡通）的智慧。第六是福德的功業，具足美好的相貌，教化佛國。第七是智慧的功業，為眾生說法，應病授藥。第八是大悲的功業，為十方眾生種下各種功德的根本，而沒有懈怠。 受持這部《普曜法》，心中默唸：『愿一切眾生都能獲得此法。』憑藉這種功德，又能獲得八種大福報。這八種福報是什麼呢？第一是成為轉輪聖王，成就大福德，見到無極，建立堅定的信仰。第二是成為四天王。第三是成為帝釋（忉利天主）。第四是成為炎天王（夜摩天主）。第五是成為兜術天子（兜率天主）。第六是成為無憍樂天（化樂天）。第七是成為化自在天。第八是成為如來，斷除一切不善之法，具足一切善的根本。這就是八種福報。 如果有人受持這部《普曜經》，如果能至誠地聽聞，並用心貫注，就能獲得八種清凈心。這八種清凈心是什麼呢？第一是常行慈心，消除嗔恚。第二是常行悲憫，消除眾生的苦難和災害。第三是常行喜悅，消除一切不快樂。第四是常行守護，消除一切執著。第五是修習四禪，即使在欲界也能獲得自在。第六是修習四無色定，而能自主。第七是獲得五神通，遊歷諸佛國土，消除一切障礙和煩惱。第八是獲得勇猛的定力，獨步三界。這就是八種清凈心。 囑累品第三十 這時，世尊告訴賢者大迦葉、賢者阿難、彌勒菩薩：『我從無數劫以來修習此法，才成就無上正真之道。現在囑託你們，以手相傳，受持、諷誦，並廣為他人宣說。』
【English Translation】 English version By reciting and upholding the 'Puyau Sutra,' one attains eight karmic achievements. What are these eight? First is the karma of giving, without stinginess or jealousy. Second is the karma of precepts, fulfilling all vows. Third is the karma of hearing, gathering wisdom to reach Aviveyan (non-arising). Fourth is the karma of tranquility, diligently practicing all samadhi and right reception. Fifth is the karma of seeing, fully beholding the wisdom of the three knowledges (past lives, divine eye, and extinction of outflows). Sixth is the karma of merit, possessing excellent marks and teaching in Buddha lands. Seventh is the karma of wisdom, teaching the Dharma to beings, prescribing medicine according to their ailments. Eighth is the karma of great compassion, planting roots of virtue for beings in the ten directions without weariness. By upholding this 'Puyau Dharma,' one thinks in their heart: 'May all beings attain this Dharma.' With this merit, one further attains eight great blessings. What are these eight? First is becoming a Wheel-Turning Sage King, achieving great merit, seeing the limitless, and establishing firm faith. Second is becoming one of the Four Heavenly Kings. Third is becoming Sakra (Lord of the Trayastrimsa Heaven). Fourth is becoming the Yama Heavenly King. Fifth is becoming the Tusita Heavenly Son (Lord of the Tusita Heaven). Sixth is becoming the Paranirmitavasavartin Heaven. Seventh is becoming the Nirmāṇarati Heaven. Eighth is becoming a Tathagata, cutting off all unwholesome dharmas and fulfilling all wholesome roots. These are the eight blessings. If anyone upholds this 'Puyau Sutra,' if they listen with sincerity and focus their mind, they will attain eight pure minds. What are these eight? First is constantly practicing loving-kindness, eliminating anger. Second is constantly practicing compassion, eliminating the suffering and harm of beings. Third is constantly practicing joy, eliminating all unhappiness. Fourth is constantly practicing protection, eliminating all attachments. Fifth is practicing the four dhyanas, attaining freedom even in the desire realm. Sixth is practicing the four formless samadhis, gaining self-mastery. Seventh is attaining the five supernormal powers, traveling through Buddha lands, eliminating all obstacles and afflictions. Eighth is attaining courageous samadhi, walking alone in the three realms. These are the eight pure minds. Chapter Thirty: Entrustment At that time, the World Honored One said to the venerable Mahakasyapa, the venerable Ananda, and the Bodhisattva Maitreya: 'I have practiced this Dharma for countless kalpas, and thus attained the unsurpassed, true, and right path. Now I entrust it to you, passing it on hand to hand, to uphold, recite, and widely proclaim it to others.'
。」於時世尊欲使此法普悉周布十方，說是偈言：
「佛目所睹眾生類， 皆得羅漢如身子； 若有供養億千劫， 乃復前進如恒沙。 加復供養辟支佛， 若有一日奉斯經； 計此功德超過彼， 其阿羅漢不足立。 一切眾產生緣覺， 若有供養億千劫； 飲食衣服床臥具， 㨶香雜香及名華。 若有一心叉十指， 等心自歸一如來； 口自發言南無佛， 是功德福為最上。 一切眾生皆成佛， 若有百劫供養者； 衣被飲食床臥具， 㨶香雜香及名華。 若有正法欲傾危， 棄捐其身自投命； 若有一日常晝夜， 護是法者必超彼。 若有奉事十方佛， 及於緣覺諸聲聞； 若有堅固此道心， 受斯要典諸法王。 一切經卷是道諦， 若諸如來如恒沙； 供養奉事諸如來， 若有手得是經卷。 其大辯才無等倫， 分別一句至億劫； 智慧正義無有損， 若以是經為人說。 諸導師慧無邊底， 計無有人與等者； 猶如江海不可盡， 聞是法者等若茲。」
佛告賢者迦葉、阿難、彌勒，重相囑累：「受之持之，諷誦學之，令普流佈，示其同學及十方人，皆令蒙濟。使不斷絕，展轉相教，展轉相成，使不稽留。三寶不斷，乃報佛恩。」
佛說如是，大神妙天子及凈
【現代漢語翻譯】 現代漢語譯本 這時，世尊爲了使這個佛法普遍流佈到十方世界，說了這首偈語： 『佛眼所見的一切眾生，都能像舍利弗（Sariputra）一樣證得阿羅漢果（Arhat）； 如果有人用億千劫的時間供養他們，並且供養的數量像恒河沙一樣多。 再加上供養辟支佛（Pratyekabuddha），如果有人有一天奉持這部經； 計算起來，這人的功德超過前者，那些阿羅漢的功德根本不足以相比。 如果一切眾生都成為緣覺（Pratyekabuddha），有人用億千劫的時間供養他們； 用飲食、衣服、床鋪、臥具，以及各種香料、雜香和名貴的花朵來供養。 如果有人一心合掌，以平等心歸依一位如來（Tathagata）； 口中唸誦『南無佛』，這種功德福報最為殊勝。 如果一切眾生都成佛，有人用百劫的時間供養他們； 用衣服、飲食、床鋪、臥具，以及各種香料、雜香和名貴的花朵來供養。 如果正法（Saddharma）將要衰敗，有人捨棄自己的身體，獻出生命； 如果有人一日一夜守護這個佛法，他的功德必定超過前者。 如果有人奉事十方諸佛，以及緣覺和聲聞（Sravaka）； 如果有人堅定修持此道的心，接受這部重要的經典，諸法之王。 一切經卷都是道諦（Marga Satya），如果諸如來像恒河沙一樣多； 供養奉事這些如來，如果有人能得到這部經卷。 他的大辯才無人能比，即使分別解說一句經文，也能持續億劫； 他的智慧和正義不會有絲毫損失，如果用這部經為他人宣說。 諸佛導師的智慧無邊無際，沒有人能與他們相比； 就像江海一樣不可窮盡，聽聞此法的人也應如此。』 佛陀告訴賢者迦葉（Kasyapa）、阿難（Ananda）、彌勒（Maitreya），再次囑咐他們：『接受它，持守它，諷誦學習它，使它普遍流傳，向你們的同學和十方世界的人展示它，使他們都得到救度。使它不斷絕，輾轉相教，輾轉相成，使它不被耽擱。三寶（Triratna）不斷絕，才能報答佛恩。』 佛陀說完這些話，大神妙天子和凈
【English Translation】 English version At that time, the World Honored One, wishing to make this Dharma universally spread throughout the ten directions, spoke this verse: 'All beings seen by the Buddha's eye, can attain Arhatship (Arhat) like Sariputra; If someone were to make offerings to them for billions of kalpas, and the number of offerings were like the sands of the Ganges. And further, if one were to make offerings to Pratyekabuddhas, if someone were to uphold this sutra for one day; Calculating it, this person's merit surpasses the former, the merits of those Arhats are not even worth mentioning. If all beings were to become Pratyekabuddhas, and someone were to make offerings to them for billions of kalpas; Using food, clothing, beds, bedding, and various perfumes, incense, and precious flowers to make offerings. If someone were to single-mindedly join their palms, with an equal mind, take refuge in one Tathagata; And recite 'Namo Buddha' from their mouth, this merit and blessing is the most supreme. If all beings were to become Buddhas, and someone were to make offerings to them for hundreds of kalpas; Using clothing, food, beds, bedding, and various perfumes, incense, and precious flowers to make offerings. If the True Dharma (Saddharma) is about to decline, and someone were to abandon their body and offer their life; If someone were to protect this Dharma for one day and night, their merit would surely surpass the former. If someone were to serve the Buddhas of the ten directions, as well as Pratyekabuddhas and Sravakas; If someone were to firmly uphold the mind of this path, and receive this important scripture, the king of all Dharmas. All scriptures are the Truth of the Path (Marga Satya), if there were as many Tathagatas as the sands of the Ganges; Making offerings and serving these Tathagatas, if someone were to obtain this scripture. Their great eloquence would be unparalleled, even if they were to explain one sentence of the scripture, it could last for billions of kalpas; Their wisdom and righteousness would not be diminished in the slightest, if they were to explain this scripture to others. The wisdom of the Buddha guides is boundless, no one can compare to them; Just like the ocean, it is inexhaustible, those who hear this Dharma should be like this.' The Buddha told the wise Kasyapa, Ananda, and Maitreya, and again instructed them: 'Receive it, uphold it, recite and learn it, make it universally spread, show it to your fellow students and people of the ten directions, so that they may all be saved. Ensure that it does not cease, teach each other, help each other, and do not delay it. Only by ensuring that the Three Jewels (Triratna) do not cease can we repay the Buddha's kindness.' After the Buddha spoke these words, the great and wondrous heavenly beings and the pure
居天子，彌勒菩薩、賢劫菩薩，及大迦葉，諸大弟子，天、龍、鬼神、揵沓和、阿須倫，聞佛所說，莫不歡喜奉行。
【現代漢語翻譯】 現代漢語譯本：當時，天子、彌勒菩薩（未來佛）、賢劫菩薩（現在賢劫中的菩薩），以及大迦葉（佛陀十大弟子之一），和其他大弟子，還有天、龍、鬼神、揵沓和（香神）、阿須倫（非天），聽聞佛陀所說，無不歡喜，信受奉行。 English version: At that time, the emperor, Maitreya Bodhisattva (the future Buddha), the Bodhisattvas of the Bhadrakalpa (the Bodhisattvas of the present fortunate eon), along with Mahakasyapa (one of the Buddha's ten great disciples), other great disciples, as well as Devas, Nagas, Yakshas, Gandharvas (celestial musicians), and Asuras (demigods), having heard what the Buddha had spoken, were all delighted and faithfully practiced it.
【English Translation】 English version: At that time, the emperor, Maitreya Bodhisattva (the future Buddha), the Bodhisattvas of the Bhadrakalpa (the Bodhisattvas of the present fortunate eon), along with Mahakasyapa (one of the Buddha's ten great disciples), other great disciples, as well as Devas, Nagas, Yakshas, Gandharvas (celestial musicians), and Asuras (demigods), having heard what the Buddha had spoken, were all delighted and faithfully practiced it. 現代漢語譯本：當時，天子、彌勒菩薩（未來佛）、賢劫菩薩（現在賢劫中的菩薩），以及大迦葉（佛陀十大弟子之一），和其他大弟子，還有天、龍、鬼神、揵沓和（香神）、阿須倫（非天），聽聞佛陀所說，無不歡喜，信受奉行。