T03n0187_方廣大莊嚴經
大正藏第 03 冊 No. 0187 方廣大莊嚴經
No. 187 [No. 186]
方廣大莊嚴經卷第一(一名神通遊戲)
大唐天竺三藏地婆訶羅奉 詔譯
序品第一
如是我聞：
一時佛在舍衛國，祇樹給孤獨園，與大比丘眾萬二千人俱，皆是大阿羅漢，其名曰：阿若憍陳如、摩訶迦葉、舍利弗、摩訶目乾連、摩訶迦旃延、富婁那彌多羅尼子、摩訶南、阿㝹婁馱、劫賓那、跋提羅、優波離、難陀、娑伽陀、阿難、羅睺羅，如是眾所知識大阿羅漢等。菩薩摩訶薩三萬二千人，皆是一生補處，遊戲神通三昧自在，大愿滿足入無礙慧獲諸法忍，具陀羅尼辯才無滯，一切皆從波羅蜜生，已能圓滿菩薩諸地，已得一切菩薩自在，其名曰：彌勒菩薩、陀羅尼自在菩薩、師子王菩薩、成就義菩薩、寂戒慧菩薩、常精進菩薩、無礙慧菩薩、大悲思惟菩薩，與如是等菩薩眾俱。
爾時世尊，為諸四眾比丘、比丘尼、優婆塞、優婆夷，國王、王子、大臣、官屬、剎利、婆羅門、長者、居士，及諸外道無央數眾，常以四事恭敬施安，于供養中最為殊勝
現代漢語譯本 《方廣大莊嚴經》第一卷（又名神通遊戲） 大唐天竺三藏地婆訶羅奉詔譯 序品第一 如是我聞： 一時，佛在舍衛國祇樹給孤獨園，與一萬二千大比丘眾在一起，他們都是大阿羅漢，他們的名字是：阿若憍陳如、摩訶迦葉、舍利弗、摩訶目犍連、摩訶迦旃延、富樓那彌多羅尼子、摩訶南、阿那律陀、劫賓那、跋提羅、優波離、難陀、娑伽陀、阿難、羅睺羅，這些都是衆所周知的大阿羅漢。還有三萬二千位菩薩摩訶薩，他們都是一生補處菩薩，能自在地運用神通三昧，大愿圓滿，證入無礙智慧，獲得諸法忍，具備陀羅尼，辯才無礙，一切都從波羅蜜生，已經圓滿菩薩的各個階段，已經獲得一切菩薩的自在，他們的名字是：彌勒菩薩、陀羅尼自在菩薩、師子王菩薩、成就義菩薩、寂戒慧菩薩、常精進菩薩、無礙慧菩薩、大悲思惟菩薩，與這些菩薩眾在一起。 那時，世尊為比丘、比丘尼、優婆塞、優婆夷四眾，以及國王、王子、大臣、官屬、剎帝利、婆羅門、長者、居士，和無數的外道眾生說法，常以四事供養恭敬，在供養中最為殊勝。
English version The Sutra of the Great Adornment (also known as the Divine Play), Volume 1 Translated by Tripitaka Master Divakara of Great Tang, under Imperial Decree Chapter 1: Introduction Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in the city of Shravasti, together with twelve thousand great Bhikshus. All of them were great Arhats, and their names were: Ajnatakaundinya, Mahakasyapa, Sariputra, Mahamaugalyayana, Mahakatyayana, Purna Maitrayaniputra, Mahanama, Anuruddha, Kapphina, Bhadrika, Upali, Nanda, Sagata, Ananda, Rahula, and such well-known great Arhats. There were also thirty-two thousand Bodhisattva Mahasattvas, all of whom were in their last life before Buddhahood, freely wielding the power of Samadhi, fulfilling their great vows, entering unobstructed wisdom, attaining the patience of all dharmas, possessing Dharani, with unobstructed eloquence, all born from Paramita, having already perfected all the stages of a Bodhisattva, having already attained all the freedom of a Bodhisattva. Their names were: Maitreya Bodhisattva, Dharani-Free Bodhisattva, Lion King Bodhisattva, Accomplishment of Meaning Bodhisattva, Tranquil Precepts and Wisdom Bodhisattva, Constant Diligence Bodhisattva, Unobstructed Wisdom Bodhisattva, Great Compassion and Contemplation Bodhisattva, and they were together with such Bodhisattva assemblies. At that time, the World Honored One was teaching the four assemblies of Bhikshus, Bhikshunis, Upasakas, and Upasikas, as well as kings, princes, ministers, officials, Kshatriyas, Brahmins, elders, householders, and countless non-Buddhist followers. He always provided them with the four requisites with respect and reverence, and was the most excellent among all offerings.
。佛心無染，猶如蓮華不著於水，名稱高遠遍於十方，所謂如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，成就五眼、具足六通，於此世間及余國土，為諸天人演說正法，初中后善其義深遠，其言巧妙純一圓滿，具足清白梵行之相。
爾時如來於中夜分，入佛莊嚴三昧，從於頂髻放大光明，其光名為憶念過去諸佛無著智，上照凈居天宮，為欲開發諸天子故，光明網中而說偈言：
「牟尼身口意清凈， 智慧光明照世間， 此光最勝除冥暗， 于釋師子應歸命。 智慧大海勝威德， 知法自在為法王， 世間應供天中天， 覺悟自在應歸命。 所有難調心已調， 意凈超出諸魔網， 其所見聞不空過， 解脫彼岸應歸命。 佛無體性無與等， 所作無邊常寂然， 知凈妙理除疑惑， 一切深信應歸命。 施甘露藥大醫王， 辯才雄猛摧邪道， 法為眷屬知勝義， 導師演說無上法。」
爾時凈居天子，聞如是偈從禪定起，即時憶念過去無量無邊阿僧祇劫諸佛如來，及佛國土功德莊嚴，說法眾會皆悉明瞭
現代漢語譯本：佛陀的心清凈無染，就像蓮花不沾染水一樣。他的名號高遠，傳遍十方世界，被稱為如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他成就了五眼，具備了六神通，在這個世間以及其他國土，為諸天人和人們宣說正法。這正法從開始到中間到最後都很好，意義深遠，言辭巧妙，純粹而圓滿，具備清凈的梵行之相。 那時，如來在半夜時分，進入佛莊嚴三昧，從頭頂放出大光明。這光明名為『憶念過去諸佛無著智』，向上照耀到凈居天宮，爲了啓發諸天子，在光明網中說了偈語： 『牟尼的身、口、意清凈，智慧的光明照耀世間，這光明最殊勝，能消除黑暗，應當歸命于釋迦獅子。 智慧如大海般廣大，威德殊勝，知曉佛法自在，是佛法之王，是世間應供的天中之天，覺悟自在，應當歸命。 所有難以調伏的心都已被調伏，心意清凈，超越了諸魔的羅網，他所見所聞都不會空過，到達解脫的彼岸，應當歸命。 佛陀沒有固定的體性，沒有可以與之相比的，所作所為無邊無際，永遠寂靜。他知曉清凈微妙的道理，消除疑惑，一切都應深信，應當歸命。 他施予甘露妙藥，是大醫王，辯才雄猛，能摧毀邪道。他以佛法為眷屬，知曉殊勝的意義，是導師，演說無上的佛法。』 那時，凈居天的天子，聽到這樣的偈語，從禪定中起身，立刻憶念起過去無量無邊阿僧祇劫的諸佛如來，以及佛國土的功德莊嚴，說法集會的情景，都清清楚楚地明白了。
English version: The Buddha's mind is pure and undefiled, like a lotus flower that does not cling to water. His name is lofty and spreads throughout the ten directions, known as Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. He has attained the five eyes and possesses the six supernormal powers. In this world and other lands, he expounds the true Dharma to gods and humans. This Dharma is good in the beginning, middle, and end, its meaning is profound, its words are skillful, pure, and complete, possessing the characteristics of pure Brahma conduct. At that time, the Tathagata, in the middle of the night, entered the Buddha's majestic Samadhi, and from the crown of his head emitted great light. This light was named 'Remembrance of the Unattached Wisdom of Past Buddhas,' and it shone upwards to the Pure Abode Heaven, in order to enlighten the gods. Within the net of light, he spoke these verses: 'Muni's body, speech, and mind are pure, the light of wisdom illuminates the world. This light is the most supreme, removing darkness. One should take refuge in the Shakya Lion. Wisdom is as vast as the ocean, with supreme power and virtue. Knowing the Dharma freely, he is the King of Dharma, the God of Gods worthy of offerings in the world. Being enlightened and free, one should take refuge. All difficult-to-tame minds have been tamed, the mind is pure, transcending the nets of all demons. What he sees and hears is not in vain, reaching the shore of liberation, one should take refuge. The Buddha has no fixed nature, there is none equal to him. His actions are boundless and always tranquil. Knowing the pure and subtle truth, removing doubts, all should deeply believe and take refuge. He bestows the nectar of medicine, he is the great physician. His eloquence is powerful, destroying evil paths. With the Dharma as his family, knowing the supreme meaning, he is the guide, expounding the unsurpassed Dharma.' At that time, the gods of the Pure Abode Heaven, hearing these verses, arose from their meditation. They immediately remembered the countless, immeasurable asamkhya kalpas of past Buddhas, as well as the meritorious adornments of the Buddha lands, and the scenes of the Dharma assemblies, all clearly understood.
。時摩醯首羅、難陀、蘇難陀等，無數凈居天眾，光明赫弈威神巍巍，照祇樹給孤獨園，來詣佛所頂禮佛足，一心合掌恭敬而立，白佛言：「世尊！有經名為『方廣神通遊戲大莊嚴法門』，顯示菩薩眾德之本，處於兜率微妙天宮，思惟降生示現勝種，具諸功德行童子事，藝業伎術工巧書算捔力騁武，而於世間皆悉最勝，示受五欲具菩薩道降伏魔軍，出生如來力無畏等一切佛法。此經如是，過去無量諸佛世尊皆已宣說，所謂波頭摩勝佛、法幢佛、為照明佛、功德幢佛、功德性佛、大性佛、仙天佛、勝光明佛、真幢佛、金剛堅固佛、降伏一切佛、真金色佛、極高行佛、珊瑚海佛、花幢佛、最勝色佛、善明佛、仙護佛、勝輪佛、高勝佛、開敷蓮花佛、眉間光明佛、蓮花臺佛、善光明佛、吉祥佛、善見佛師子光佛、堅牢惠施佛、香春佛、廣大名稱佛、底沙佛、弗沙佛、世間端嚴佛、普光明佛、寶稱佛、最勝光明佛、梵光佛、善聲佛、妙花佛、美音佛、上色行佛、微笑目佛、功德聚佛、大云聲佛、善色佛、壽光佛、象王游步佛、世間欣樂佛、降伏魔怨佛、正應供佛、毗婆尸佛、尸棄佛、毗葉浮佛、迦羅孫佛、俱那含牟尼佛、迦葉佛，如是等過去無量諸佛如來皆說此經
現代漢語譯本：當時，摩醯首羅、難陀、蘇難陀等無數凈居天眾，他們身放光明，威嚴無比，照亮了祇樹給孤獨園，來到佛陀所在之處，頂禮佛足，一心合掌，恭敬地站立著，對佛說：『世尊！有一部經名為『方廣神通遊戲大莊嚴法門』，這部經顯示了菩薩的各種功德之本，菩薩在兜率天微妙的宮殿中，思惟降生，示現殊勝的種姓，具備各種功德，修行童子之事，精通各種技藝、技術、工巧、書算、角力、比武，在世間都是最優秀的，示現接受五欲，具備菩薩之道，降伏魔軍，出生如來的力量、無畏等一切佛法。這部經是這樣的，過去無量諸佛世尊都已宣說過，他們是：波頭摩勝佛、法幢佛、為照明佛、功德幢佛、功德性佛、大性佛、仙天佛、勝光明佛、真幢佛、金剛堅固佛、降伏一切佛、真金色佛、極高行佛、珊瑚海佛、花幢佛、最勝色佛、善明佛、仙護佛、勝輪佛、高勝佛、開敷蓮花佛、眉間光明佛、蓮花臺佛、善光明佛、吉祥佛、善見佛、師子光佛、堅牢惠施佛、香春佛、廣大名稱佛、底沙佛、弗沙佛、世間端嚴佛、普光明佛、寶稱佛、最勝光明佛、梵光佛、善聲佛、妙花佛、美音佛、上色行佛、微笑目佛、功德聚佛、大云聲佛、善色佛、壽光佛、象王游步佛、世間欣樂佛、降伏魔怨佛、正應供佛、毗婆尸佛、尸棄佛、毗葉浮佛、迦羅孫佛、俱那含牟尼佛、迦葉佛，像這樣過去無量諸佛如來都宣說過這部經。』
English version: At that time, countless Pure Abode heavenly beings, such as Maheśvara, Nanda, and Sunanda, with their bodies emitting brilliant light and majestic power, illuminated the Jeta Grove Anathapindika Garden. They came to where the Buddha was, bowed at his feet, and stood respectfully with their palms joined, saying to the Buddha: 'World Honored One! There is a sutra called the 『Vast and Expansive Great Adornment Dharma Gate of Magical Powers and Play,』 which reveals the root of all the virtues of Bodhisattvas. Bodhisattvas, in the subtle palaces of the Tusita Heaven, contemplate their descent, manifest superior lineages, possess all kinds of merits, practice the deeds of a youth, mastering all arts, skills, crafts, writing, calculation, wrestling, and martial arts, being the most excellent in the world. They demonstrate the acceptance of the five desires, possess the Bodhisattva path, subdue the armies of Mara, and give rise to all the Buddha-dharmas such as the power and fearlessness of the Tathagata. This sutra is such that countless Buddhas, World Honored Ones, of the past have all proclaimed it. They are: Padmottama Buddha, Dharma Banner Buddha, Illuminating Buddha, Merit Banner Buddha, Merit Nature Buddha, Great Nature Buddha, Celestial Immortal Buddha, Superior Light Buddha, True Banner Buddha, Vajra Firm Buddha, Subduing All Buddha, True Golden Buddha, Supreme Conduct Buddha, Coral Sea Buddha, Flower Banner Buddha, Most Superior Color Buddha, Good Light Buddha, Immortal Protector Buddha, Superior Wheel Buddha, Highly Superior Buddha, Opening Lotus Flower Buddha, Light Between the Eyebrows Buddha, Lotus Platform Buddha, Good Light Buddha, Auspicious Buddha, Good Vision Buddha, Lion Light Buddha, Firm Giving Buddha, Fragrant Spring Buddha, Vast Name Buddha, Tishya Buddha, Phussa Buddha, Worldly Adornment Buddha, Universal Light Buddha, Jewel Name Buddha, Most Superior Light Buddha, Brahma Light Buddha, Good Sound Buddha, Wonderful Flower Buddha, Beautiful Sound Buddha, Superior Color Conduct Buddha, Smiling Eye Buddha, Merit Accumulation Buddha, Great Cloud Sound Buddha, Good Color Buddha, Longevity Light Buddha, Elephant King Walk Buddha, Worldly Joy Buddha, Subduing Mara's Enmity Buddha, Right Worthy of Offerings Buddha, Vipashyin Buddha, Sikhin Buddha, Vishvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha. Like these, countless Buddhas and Tathagatas of the past have all proclaimed this sutra.'
。唯愿世尊！還如過去諸佛，利益安樂無量眾生，悲愍世間令得義利，令諸天人于大乘中而得增益，降伏異道摧滅魔怨，顯發菩薩所行功德，而於上乘勸勉精進，攝受正法紹三寶種使不斷絕，示現成佛事業圓滿故，亦說是經。」
如來爾時哀愍諸天默然受請。是時諸天蒙佛垂許，歡喜踴躍生清凈心，稽首作禮右繞三匝，散天曼陀羅花，供養于佛忽然不現。
爾時世尊于晨朝時，詣迦羅道場敷座而坐，諸大菩薩及聲聞眾恭敬圍繞，告諸比丘：「昨于中夜，摩醯首羅及難陀，蘇難陀等，無數凈居天眾，稽首我足合掌恭敬，而白我言：『唯愿如來演說神通遊戲大嚴經典，憐愍一切世間天人，令諸菩薩現在未來而得增益。』我時默然可其所請。汝等諦聽！我今宣說。」
兜率天宮品第二
爾時佛告諸比丘：「何等名為方廣神通遊戲大嚴經典？所謂顯于菩薩住兜率宮，常為無量威德諸天之所供養，逮得灌頂，百千梵眾之所稱揚，願力圓滿，能正了知諸佛法藏。慧眼清凈其心普洽，慚愧知足正念慧行，熾然修行佈施、持戒、忍辱、精進、禪定、智慧，方便善巧勝波羅蜜，大慈大悲大喜大舍。梵行明達得大神通，知見現前無著無礙，念處、正勤、神足、根、力、覺支、正道，菩提分法皆盡邊際
現代漢語譯本：唯愿世尊！能像過去諸佛那樣，利益安樂無量眾生，慈悲憐憫世間，使他們獲得正當的利益，使諸天人和人道眾生在大乘佛法中得到增長，降伏外道，摧毀魔的怨恨，彰顯菩薩所修行的功德，並勸勉他們在上乘佛法中精進修行，攝受正法，使三寶的種子得以延續而不中斷，示現成佛的事業圓滿，因此也宣說這部經典。 如來當時哀憐諸天，默然接受了他們的請求。這時，諸天得到佛的允許，歡喜踴躍，生起清凈的心，向佛稽首作禮，右繞三圈，散下天上的曼陀羅花，供養佛，然後忽然消失不見。 那時，世尊在早晨的時候，來到迦羅道場，鋪好座位坐下，諸大菩薩和聲聞大眾恭敬地圍繞著他。佛告訴眾比丘：『昨天半夜，摩醯首羅和難陀、蘇難陀等無數凈居天的天眾，向我稽首，合掌恭敬，對我說：『唯愿如來演說神通遊戲大嚴經典，憐憫一切世間的天人和人道眾生，使諸菩薩現在和未來都能得到增長。』我當時默然同意了他們的請求。你們仔細聽！我現在開始宣說。』 兜率天宮品第二 這時，佛告訴眾比丘：『什麼叫做方廣神通遊戲大嚴經典呢？就是指菩薩住在兜率天宮，常常受到無量威德諸天的供養，得到灌頂，受到百千梵眾的稱揚，願力圓滿，能夠正確地瞭解諸佛的法藏。他們的慧眼清凈，心胸開闊，慚愧知足，正念慧行，熾盛地修行佈施、持戒、忍辱、精進、禪定、智慧，方便善巧地超越波羅蜜，具有大慈、大悲、大喜、大舍。他們的梵行明達，得到大神通，知見現前，沒有執著和障礙，念處、正勤、神足、根、力、覺支、正道，菩提分法都達到了邊際。』
English version: May the World Honored One! Be like the Buddhas of the past, benefiting and bringing peace to immeasurable sentient beings, compassionately pitying the world, enabling them to obtain righteous benefits, allowing gods and humans to increase their understanding of the Mahayana teachings, subduing heretics, destroying the hatred of demons, revealing the merits of the Bodhisattvas' practices, encouraging them to diligently practice the supreme vehicle, embracing the true Dharma, ensuring the continuation of the Three Jewels, and demonstrating the perfection of the Buddha's work, thus also expounding this scripture. At that time, the Tathagata, out of compassion for the gods, silently accepted their request. Then, the gods, having received the Buddha's permission, rejoiced and were filled with pure hearts. They bowed their heads, paid homage, circumambulated the Buddha three times, scattered celestial Mandarava flowers as offerings, and then suddenly disappeared. At that time, the World Honored One, in the early morning, went to the Kāla hermitage, spread out his seat, and sat down. The great Bodhisattvas and the assembly of Shravakas respectfully surrounded him. The Buddha told the Bhikkhus: 'Yesterday in the middle of the night, Maheśvara, Nanda, Sunanda, and countless pure abode gods bowed their heads to my feet, joined their palms in reverence, and said to me: 'May the Tathagata expound the Great Adornment Scripture of Supernatural Play, have compassion on all the gods and humans in the world, and enable the Bodhisattvas, both present and future, to increase their understanding.' I then silently agreed to their request. Listen carefully! I will now begin to expound it.' Chapter Two: The Tusita Heaven Palace At that time, the Buddha told the Bhikkhus: 'What is called the Great Adornment Scripture of Supernatural Play? It refers to the Bodhisattvas residing in the Tusita Heaven Palace, constantly receiving offerings from immeasurable majestic gods, receiving consecration, being praised by hundreds of thousands of Brahma beings, having their vows fulfilled, and being able to correctly understand the Dharma treasury of all Buddhas. Their wisdom eyes are pure, their hearts are broad, they are ashamed and content, they have right mindfulness and wisdom practices, they diligently practice giving, keeping precepts, patience, diligence, meditation, and wisdom, skillfully transcending the Paramitas, and possess great compassion, great joy, and great equanimity. Their Brahma practices are clear and they have attained great supernatural powers, their knowledge and vision are present, without attachment or hindrance, the four foundations of mindfulness, the four right exertions, the four bases of supernatural power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, all reach their limits.'
具足相好莊嚴其身，利益眾生無時暫替，如說而作無虛妄語，演說正法無所貪求。心凈質直離諸邪諂，無有怖畏亦無憍慢，於一切眾生其心平等，供養無量百千萬億諸佛如來，恒為無量百千那由他諸大菩薩恭敬尊重，又為梵釋四王、摩醯首羅、天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽等，聞名稱讚生歡喜心。入無礙解方便善巧，一切文句差別之相，皆悉能知，凡有宣說曾無所著。如大商主乘大法船游生死海，得三十七菩提之分無量珍寶，而於佛法得陀羅尼。憶念修行終不錯謬，如大導師越四瀑流誓願滿足，降伏魔怨摧諸異學，以金剛慧及大悲軍能破煩惱。譬如蓮華出於功德廣大池中，增上願力之所生起，大菩提心而為其根，潤以甚深清凈法水，方便善巧以為其臺，菩提為莖，禪定為蕊，離諸熱惱清凈廣大以為其葉，多聞持戒及不放逸無所掛礙以為其香，非世八法之所能染。如師子王，福智為體，神通為足，聖諦為爪，梵住為牙，四攝為頭，覺十二緣以生其軀，三十七品菩提分法明瞭之智以為其頂，三解脫門以為頻申，禪定智慧以為其目，以諸三昧為其巖穴，毗奈耶林四威儀路怡悅其身，十力、四無所畏慣習所成而為其力，離諸貪慾為其行步，自在無畏無我無法以為其吼，摧伏外道如制群鹿
現代漢語譯本：他以圓滿的相好莊嚴自身，利益眾生沒有片刻的停歇，所說的話都如實而行沒有虛妄，宣講正法沒有絲毫貪求。他的心清凈正直，遠離一切邪惡的諂媚，沒有恐懼也沒有驕慢，對一切眾生都平等對待，供養了無量百千萬億的諸佛如來，經常受到無量百千那由他的大菩薩的恭敬尊重，又受到梵天、帝釋天、四大天王、摩醯首羅天以及天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等眾生的讚歎，聽到他的名號都心生歡喜。他通達無礙的智慧和方便善巧，對於一切文字語句的差別都能明瞭，凡有所宣說，都不執著。他就像一位大商主，乘坐大法船遊歷生死苦海，獲得了三十七道品等無量珍寶，並且在佛法中得到了陀羅尼。他憶念修行，始終沒有錯謬，就像一位大導師，超越了四種瀑流，誓願圓滿，降伏了魔怨，摧毀了各種異端邪說，以金剛般的智慧和大悲的軍隊，能夠破除煩惱。他就像一朵蓮花，生長在功德廣大的池塘中，由增上的願力所生起，以大菩提心為根，用甚深清凈的法水滋潤，以方便善巧為臺，以菩提為莖，以禪定為蕊，以遠離熱惱的清凈廣大為葉，以多聞持戒和不放逸的無所掛礙為香，不被世間的八種法所污染。他就像獅子王，以福德和智慧為身體，以神通為足，以聖諦為爪，以梵住為牙，以四攝為頭，以覺悟十二因緣為軀體，以三十七道品菩提分法的明瞭智慧為頭頂，以三解脫門為伸展，以禪定智慧為眼睛，以各種三昧為巖穴，以毗奈耶的森林和四威儀的道路來怡悅自身，以十力、四無所畏的慣習所成就的力量，以遠離貪慾為行走的步伐，以自在無畏、無我無法為吼聲，摧伏外道就像制服一群鹿一樣。 他以圓滿的相好莊嚴自身，利益眾生沒有片刻的停歇，所說的話都如實而行沒有虛妄，宣講正法沒有絲毫貪求。他的心清凈正直，遠離一切邪惡的諂媚，沒有恐懼也沒有驕慢，對一切眾生都平等對待，供養了無量百千萬億的諸佛如來，經常受到無量百千那由他的大菩薩的恭敬尊重，又受到梵天、帝釋天、四大天王、摩醯首羅天以及天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等眾生的讚歎，聽到他的名號都心生歡喜。他通達無礙的智慧和方便善巧，對於一切文字語句的差別都能明瞭，凡有所宣說，都不執著。他就像一位大商主，乘坐大法船遊歷生死苦海，獲得了三十七道品等無量珍寶，並且在佛法中得到了陀羅尼。他憶念修行，始終沒有錯謬，就像一位大導師，超越了四種瀑流，誓願圓滿，降伏了魔怨，摧毀了各種異端邪說，以金剛般的智慧和大悲的軍隊，能夠破除煩惱。他就像一朵蓮花，生長在功德廣大的池塘中，由增上的願力所生起，以大菩提心為根，用甚深清凈的法水滋潤，以方便善巧為臺，以菩提為莖，以禪定為蕊，以遠離熱惱的清凈廣大為葉，以多聞持戒和不放逸的無所掛礙為香，不被世間的八種法所污染。他就像獅子王，以福德和智慧為身體，以神通為足，以聖諦為爪，以梵住為牙，以四攝為頭，以覺悟十二因緣為軀體，以三十七道品菩提分法的明瞭智慧為頭頂，以三解脫門為伸展，以禪定智慧為眼睛，以各種三昧為巖穴，以毗奈耶的森林和四威儀的道路來怡悅自身，以十力、四無所畏的慣習所成就的力量，以遠離貪慾為行走的步伐，以自在無畏、無我無法為吼聲，摧伏外道就像制服一群鹿一樣。
English version: He adorns his body with perfect marks and characteristics, benefits sentient beings without a moment's pause, acts according to his words without falsehood, and expounds the true Dharma without any greed. His mind is pure and upright, free from all evil flattery, without fear or arrogance, treating all beings equally. He has made offerings to countless hundreds of thousands of millions of Buddhas, and is constantly revered by countless hundreds of thousands of nayutas of great Bodhisattvas. He is also praised by Brahma, Indra, the Four Heavenly Kings, Mahesvara, as well as gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others, who rejoice upon hearing his name. He has entered into unobstructed wisdom and skillful means, and is able to understand all the differences in words and phrases. Whatever he proclaims, he is never attached to it. Like a great merchant captain sailing the sea of birth and death on a great Dharma ship, he has obtained the thirty-seven factors of enlightenment and countless treasures, and has attained dharani in the Buddha's teachings. He remembers his practice and never makes mistakes, like a great guide who has crossed the four torrents, fulfilling his vows, subduing the demons, and destroying all heretical teachings. With diamond-like wisdom and an army of great compassion, he is able to break through afflictions. He is like a lotus flower that grows in a pond of vast merit, arising from the power of increased vows, with the great Bodhi mind as its root, nourished by the deep and pure waters of the Dharma, with skillful means as its platform, Bodhi as its stem, meditation as its pistil, with the vast and pure absence of heat as its leaves, and with the fragrance of extensive learning, adherence to precepts, and non-negligence, unhindered by anything, and not defiled by the eight worldly dharmas. He is like a lion king, with merit and wisdom as his body, supernatural powers as his feet, the noble truths as his claws, the Brahma abodes as his teeth, the four means of attraction as his head, the understanding of the twelve links of dependent origination as his torso, the clear wisdom of the thirty-seven factors of enlightenment as his crown, the three doors of liberation as his stretching, meditation and wisdom as his eyes, various samadhis as his caves, the forest of Vinaya and the four modes of conduct as his delight, the power of the ten powers and four fearlessnesses as his strength, the absence of greed as his gait, and the roar of freedom from fear, selflessness, and dharma-lessness, subduing external paths like controlling a herd of deer. He adorns his body with perfect marks and characteristics, benefits sentient beings without a moment's pause, acts according to his words without falsehood, and expounds the true Dharma without any greed. His mind is pure and upright, free from all evil flattery, without fear or arrogance, treating all beings equally. He has made offerings to countless hundreds of thousands of millions of Buddhas, and is constantly revered by countless hundreds of thousands of nayutas of great Bodhisattvas. He is also praised by Brahma, Indra, the Four Heavenly Kings, Mahesvara, as well as gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others, who rejoice upon hearing his name. He has entered into unobstructed wisdom and skillful means, and is able to understand all the differences in words and phrases. Whatever he proclaims, he is never attached to it. Like a great merchant captain sailing the sea of birth and death on a great Dharma ship, he has obtained the thirty-seven factors of enlightenment and countless treasures, and has attained dharani in the Buddha's teachings. He remembers his practice and never makes mistakes, like a great guide who has crossed the four torrents, fulfilling his vows, subduing the demons, and destroying all heretical teachings. With diamond-like wisdom and an army of great compassion, he is able to break through afflictions. He is like a lotus flower that grows in a pond of vast merit, arising from the power of increased vows, with the great Bodhi mind as its root, nourished by the deep and pure waters of the Dharma, with skillful means as its platform, Bodhi as its stem, meditation as its pistil, with the vast and pure absence of heat as its leaves, and with the fragrance of extensive learning, adherence to precepts, and non-negligence, unhindered by anything, and not defiled by the eight worldly dharmas. He is like a lion king, with merit and wisdom as his body, supernatural powers as his feet, the noble truths as his claws, the Brahma abodes as his teeth, the four means of attraction as his head, the understanding of the twelve links of dependent origination as his torso, the clear wisdom of the thirty-seven factors of enlightenment as his crown, the three doors of liberation as his stretching, meditation and wisdom as his eyes, various samadhis as his caves, the forest of Vinaya and the four modes of conduct as his delight, the power of the ten powers and four fearlessnesses as his strength, the absence of greed as his gait, and the roar of freedom from fear, selflessness, and dharma-lessness, subduing external paths like controlling a herd of deer.
。無上丈夫人中之日，禪定解脫智慧為光，外道螢燭皆悉掩蔽，無明昏翳破之無餘，于天人中廓然大照。譬如明月白分圓滿，世間樂見清涼無雲，眾星之中皎然最勝，示解脫路照菩提道，開敷天人拘物頭花。譬如輪王於四天下法化平等，七菩提分以為其寶，於一切眾生心行平等以為十善，大愿成就無礙之法以為其輪。譬如巨海深廣難入，無量眾寶充滿其中潮不過限，緣起智慧深廣難入，一切法寶充滿其中，應眾生機為不過限。其心平等離諸憎愛如地水火風，其量高妙堅固難動如須彌山，智慧廣大不為諸垢之所染著猶如虛空。意樂清凈能行惠施，久積凈業無虛妄語。已能具足一切善根，自在熏修七阿僧祇，所習善根皆已迴向，弘五福德施七凈財，行十善道增長五十二種善根。已能修習正行相應四十分位，已能修習誓願相應四十分位，已能修習意樂相應四十分位，已能修習正直解脫四十分位。曾於四百億那由他拘胝佛所，隨佛出家，曾於五十百億那由他拘胝佛所，而行大施，已曾親近三百五十拘胝諸辟支佛，已曾教化無量阿僧祇諸聲聞眾，皆令住于正方便中。為欲證阿耨多羅三藐三菩提，乃趣一生補處，從此命終生兜率天，為彼天子名曰凈幢，恒為諸天之所供養，當於彼沒後生人中，證阿耨多羅三藐三菩提
現代漢語譯本：至高無上的大丈夫，是人中最耀眼的太陽，禪定、解脫和智慧是他的光芒，外道的螢火之光都被遮蔽，無明的黑暗被徹底破除，在天人之中發出明亮的光輝。如同皎潔的滿月，世人樂於見到它清涼無雲，在眾星之中最為明亮殊勝，指示解脫之路，照亮菩提之道，綻放天人拘物頭花。如同轉輪王在四天下以平等的方式教化，以七菩提分為他的珍寶，以對一切眾生心行的平等對待作為十善，以成就無礙的大愿作為他的輪寶。如同深廣難入的巨海，其中充滿無量珍寶，潮水不會超過界限，緣起智慧深廣難入，一切法寶充滿其中，應眾生根機而不會超過界限。他的心平等，遠離憎恨和愛戀，如同地、水、火、風，他的氣量高妙，堅固不動搖，如同須彌山，他的智慧廣大，不被各種污垢所染著，猶如虛空。他的意樂清凈，能夠行佈施，長期積累清凈的業力，沒有虛妄的言語。他已經能夠具足一切善根，自在地熏修七阿僧祇劫，所修習的善根都已迴向，弘揚五福德，施予七凈財，奉行十善道，增長五十二種善根。他已經能夠修習與正行相應的四十分位，已經能夠修習與誓願相應的四十分位，已經能夠修習與意樂相應的四十分位，已經能夠修習與正直解脫相應的四十分位。他曾在四百億那由他拘胝佛所，跟隨佛出家，曾在五十百億那由他拘胝佛所，行大布施，曾經親近三百五十拘胝諸辟支佛，曾經教化無量阿僧祇諸聲聞眾，都讓他們安住于正方便之中。爲了證得阿耨多羅三藐三菩提，他將趣向一生補處，從此命終后將生於兜率天，成為彼天的天子，名為凈幢，恒常受到諸天的供養，當他在彼天命終后，將生於人間，證得阿耨多羅三藐三菩提。 現代漢語譯本：他就像至高無上的丈夫，是人中最耀眼的太陽，禪定、解脫和智慧是他的光芒，外道的螢火之光都被遮蔽，無明的黑暗被徹底破除，在天人之中發出明亮的光輝。他就像皎潔的滿月，世人樂於見到它清涼無雲，在眾星之中最為明亮殊勝，指示解脫之路，照亮菩提之道，綻放天人拘物頭花。他就像轉輪王在四天下以平等的方式教化，以七菩提分為他的珍寶，以對一切眾生心行的平等對待作為十善，以成就無礙的大愿作為他的輪寶。他就像深廣難入的巨海，其中充滿無量珍寶，潮水不會超過界限，緣起智慧深廣難入，一切法寶充滿其中，應眾生根機而不會超過界限。他的心平等，遠離憎恨和愛戀，如同地、水、火、風，他的氣量高妙，堅固不動搖，如同須彌山，他的智慧廣大，不被各種污垢所染著，猶如虛空。他的意樂清凈，能夠行佈施，長期積累清凈的業力，沒有虛妄的言語。他已經能夠具足一切善根，自在地熏修七阿僧祇劫，所修習的善根都已迴向，弘揚五福德，施予七凈財，奉行十善道，增長五十二種善根。他已經能夠修習與正行相應的四十分位，已經能夠修習與誓願相應的四十分位，已經能夠修習與意樂相應的四十分位，已經能夠修習與正直解脫相應的四十分位。他曾在四百億那由他拘胝佛所，跟隨佛出家，曾在五十百億那由他拘胝佛所，行大布施，曾經親近三百五十拘胝諸辟支佛，曾經教化無量阿僧祇諸聲聞眾，都讓他們安住于正方便之中。爲了證得阿耨多羅三藐三菩提，他將趣向一生補處，從此命終后將生於兜率天，成為彼天的天子，名為凈幢，恒常受到諸天的供養，當他在彼天命終后，將生於人間，證得阿耨多羅三藐三菩提。
English version: The supreme man, the sun among men, whose light is meditation, liberation, and wisdom, obscures the fireflies of other paths, completely shattering the darkness of ignorance, and shines brightly among gods and humans. Like a bright, full moon, the world rejoices to see it clear and cloudless, the most radiant and superior among the stars, showing the path to liberation, illuminating the path to enlightenment, and blossoming the heavenly kovidara flowers. Like a wheel-turning king who teaches equally in the four continents, with the seven factors of enlightenment as his treasures, treating all beings' minds equally as the ten virtues, and with the unobstructed great vows as his wheel. Like a vast and deep ocean, filled with countless treasures, whose tides never exceed their limits, the wisdom of dependent origination is vast and deep, filled with all the treasures of the Dharma, responding to the capacities of beings without exceeding their limits. His mind is equal, free from hatred and love, like earth, water, fire, and wind; his capacity is lofty, firm, and unmoving, like Mount Sumeru; his wisdom is vast, unblemished by any defilements, like space. His intention is pure, capable of giving, having accumulated pure karma over a long time, and without false speech. He has already perfected all good roots, freely cultivating them for seven asamkhya kalpas, and all the good roots he has cultivated have been dedicated, promoting the five blessings, giving the seven pure treasures, practicing the ten virtuous paths, and increasing fifty-two kinds of good roots. He has already cultivated the forty stages corresponding to right practice, the forty stages corresponding to vows, the forty stages corresponding to intention, and the forty stages corresponding to upright liberation. He has followed the Buddha and left home in four hundred billion nayuta kotis of Buddhas' places, has given great offerings in fifty hundred billion nayuta kotis of Buddhas' places, has been close to three hundred and fifty kotis of Pratyekabuddhas, and has taught countless asamkhya of Sravakas, all of whom he has led to abide in the right expedient means. In order to attain Anuttara-samyak-sambodhi, he will proceed to the position of one life away from Buddhahood, and after his death, he will be born in the Tushita Heaven, becoming a heavenly prince named Pure Banner, constantly worshiped by the gods. When he dies there, he will be born among humans and attain Anuttara-samyak-sambodhi. English version: He is like the supreme man, the sun among men, whose light is meditation, liberation, and wisdom, obscuring the fireflies of other paths, completely shattering the darkness of ignorance, and shining brightly among gods and humans. He is like a bright, full moon, which the world rejoices to see clear and cloudless, the most radiant and superior among the stars, showing the path to liberation, illuminating the path to enlightenment, and blossoming the heavenly kovidara flowers. He is like a wheel-turning king who teaches equally in the four continents, with the seven factors of enlightenment as his treasures, treating all beings' minds equally as the ten virtues, and with the unobstructed great vows as his wheel. He is like a vast and deep ocean, filled with countless treasures, whose tides never exceed their limits, the wisdom of dependent origination is vast and deep, filled with all the treasures of the Dharma, responding to the capacities of beings without exceeding their limits. His mind is equal, free from hatred and love, like earth, water, fire, and wind; his capacity is lofty, firm, and unmoving, like Mount Sumeru; his wisdom is vast, unblemished by any defilements, like space. His intention is pure, capable of giving, having accumulated pure karma over a long time, and without false speech. He has already perfected all good roots, freely cultivating them for seven asamkhya kalpas, and all the good roots he has cultivated have been dedicated, promoting the five blessings, giving the seven pure treasures, practicing the ten virtuous paths, and increasing fifty-two kinds of good roots. He has already cultivated the forty stages corresponding to right practice, the forty stages corresponding to vows, the forty stages corresponding to intention, and the forty stages corresponding to upright liberation. He has followed the Buddha and left home in four hundred billion nayuta kotis of Buddhas' places, has given great offerings in fifty hundred billion nayuta kotis of Buddhas' places, has been close to three hundred and fifty kotis of Pratyekabuddhas, and has taught countless asamkhya of Sravakas, all of whom he has led to abide in the right expedient means. In order to attain Anuttara-samyak-sambodhi, he will proceed to the position of one life away from Buddhahood, and after his death, he will be born in the Tushita Heaven, becoming a heavenly prince named Pure Banner, constantly worshiped by the gods. When he dies there, he will be born among humans and attain Anuttara-samyak-sambodhi.
。」
佛告諸比丘：「彼天宮中有三萬二千微妙安樂所住之處，高閣重門層樓大殿，軒檻窗牖花蓋繒幡，寶鈴垂飾珠網交絡，散以曼陀羅花、摩訶曼陀羅花，處處盈滿。諸天婇女百千拘胝那由他，奏天伎樂。其諸寶樹生眾天花，所謂阿提目多花、俱毗羅花、詹波迦花、波吒羅花、目真鄰陀花、阿輸迦花、鎮頭迦花、阿娑那花、建尼迦花、堅固花、大堅固花，處處開敷以為嚴飾，真金線網彌覆其上，周匝間廁種種莊嚴。諸寶池中生摩利迦花、蘇曼那花、跋羅花、婆利師迦花、拘旦羅花、蘇建提花、天妙意花、優缽羅花、波頭摩花、拘物頭花、芬陀利花、妙香花，如是等花，成大花帳處處莊嚴。無量羽族，鸚鵡、舍利、拘抧羅鳥、鵝、雁、鴛鴦、孔雀、翡翠、迦陵頻伽、命命等鳥，雜類形色出微妙音。
「諸天子等百千拘胝那由他數，大集法堂圍繞菩薩，聽受所說無上大法，除斷貪瞋憍慢結使一切煩惱，生廣大心踴躍歡喜住安隱樂。菩薩久修凈業所感，諸天伎樂八萬四千，皆出種種微妙音聲。其音聲中，而說頌曰：
「『尊憶然燈記， 積集無邊福， 超越于生死， 智慧發光明。 長時修惠施， 其心常離染， 三垢憍慢盡， 語業無諸過
佛陀告訴眾比丘：『那座天宮中有三萬二千處精妙安樂的住所，高聳的樓閣，重重的門扉，層疊的樓宇大殿，有軒敞的欄桿，窗戶，花蓋，絲綢幡旗，寶鈴垂掛裝飾，珠網交錯，散佈著曼陀羅花、摩訶曼陀羅花，處處都充滿著。天上的婇女有成百上千俱胝那由他之多，演奏著天上的音樂。那些寶樹生長著各種天花，如阿提目多花、俱毗羅花、詹波迦花、波吒羅花、目真鄰陀花、阿輸迦花、鎮頭迦花、阿娑那花、建尼迦花、堅固花、大堅固花，處處開放，作為裝飾，真金絲線網覆蓋其上，周圍點綴著各種莊嚴的飾物。各個寶池中生長著摩利迦花、蘇曼那花、跋羅花、婆利師迦花、拘旦羅花、蘇建提花、天妙意花、優缽羅花、波頭摩花、拘物頭花、芬陀利花、妙香花等，這些花朵形成巨大的花帳，處處莊嚴。無數的鳥類，如鸚鵡、舍利、拘抧羅鳥、鵝、雁、鴛鴦、孔雀、翡翠、迦陵頻伽、命命鳥等，各種各樣的形態和顏色，發出美妙的聲音。 『諸天子等有成百上千俱胝那由他之多，聚集在法堂，圍繞著菩薩，聽受所說的無上大法，去除貪婪、嗔恨、驕慢等煩惱，生起廣大的心，踴躍歡喜，安住在安穩的快樂中。菩薩因長久修習清凈的善業所感，天上的樂器演奏出八萬四千種，都發出各種美妙的聲音。在這些聲音中，還唱著偈頌： 『尊者憶起燃燈佛的授記，積累了無邊的福德，超越了生死輪迴，智慧發出光明。長久以來修習佈施，內心常常遠離污染，貪嗔癡三垢和驕慢都已消除，言語行為沒有過失。』
The Buddha told the monks, 'In that heavenly palace, there are thirty-two thousand exquisite and joyful abodes, with high pavilions, layered gates, multi-storied halls, open railings, windows, flower canopies, silk banners, jeweled bells hanging as decorations, pearl nets intertwined, scattered with Mandarava flowers and Maha-Mandarava flowers, filling every place. There are hundreds of thousands of kotis and nayutas of heavenly maidens, playing heavenly music. The precious trees grow various heavenly flowers, such as Atimukta flowers, Kuvira flowers, Champaka flowers, Patala flowers, Muchilinda flowers, Ashoka flowers, Tinduka flowers, Asana flowers, Kanika flowers, Firm flowers, and Great Firm flowers, blooming everywhere as decorations, with real gold thread nets covering them, surrounded by various ornaments. In the various jeweled ponds grow Mallika flowers, Sumanas flowers, Bhara flowers, Varshika flowers, Kutandala flowers, Sugandhi flowers, Heavenly Delight flowers, Utpala flowers, Padma flowers, Kumuda flowers, Pundarika flowers, and Wonderful Fragrance flowers, and so on, forming large flower canopies, decorating every place. Countless birds, such as parrots, sharis, kokila birds, geese, swans, mandarin ducks, peacocks, kingfishers, kalavinka birds, and jiva-jiva birds, with various shapes and colors, emit wonderful sounds.' 'Hundreds of thousands of kotis and nayutas of heavenly sons gather in the Dharma hall, surrounding the Bodhisattva, listening to the unsurpassed Dharma being taught, removing greed, hatred, arrogance, and all afflictions, generating vast minds, leaping with joy, and dwelling in peaceful happiness. Due to the Bodhisattva's long cultivation of pure karma, eighty-four thousand heavenly musical instruments play, all emitting various wonderful sounds. In these sounds, they also sing verses: 'The Honored One remembers the prediction of Dipankara Buddha, accumulated boundless merits, transcended birth and death, and wisdom emits light. For a long time, practicing generosity, the mind is always free from defilement, the three poisons and arrogance are all eliminated, and speech and actions are without fault.'
。 憶昔無邊劫， 種姓恒處尊， 戒忍及精進， 定慧久修習。 又念無邊劫， 供養諸如來， 既超生老死， 當度所應度。 眾生可悲愍， 惟尊勿舍之， 諸天龍鬼神， 皆悉共瞻待。 眾生久渴欲， 如海納群流， 惟尊智充足， 當救諸渴者。 遠於世譏嫌， 樂法舍貪慾， 離垢清凈眼， 哀愍諸世間。 菩薩宿福德， 處於兜率宮， 天眾百千億， 聞法曾無倦。 當下閻浮提， 垂慈灑甘露， 已過於欲界， 無數億諸天。 亦復共希望， 菩薩當下生， 必壞於魔業， 能摧諸異學。 佛道如觀掌， 至時宜勿住， 煩惱火增盛， 愿為佈慈云。 普雨於法雨， 滅除諸猛焰， 前佛已過去， 今佛作醫王。 當以三脫門， 為藥除眾病， 令彼諸含識， 得至於涅槃。 如來大法音， 外道悉摧伏， 譬如師子吼， 百獸咸驚怖。 智慧以為手， 從於精進生， 無量諸魔軍， 自在能摧伏。 梵釋百千數， 敬心祈見佛， 四王當奉缽， 唯悕速下生
現代漢語譯本 回想過去無盡的劫數，您的種姓始終尊貴無比， 持戒、忍辱和精進，禪定與智慧早已修習圓滿。 又想到無盡的劫數，您供養過無數的如來， 既然已經超越了生老病死，就應當度化所有應該度化的人。 眾生是如此的可悲可憫，唯有您尊貴無比，請不要捨棄他們， 諸天、龍、鬼神，都共同瞻仰期待著您。 眾生渴求真理已經很久了，就像大海容納無數河流一樣， 唯有您的智慧充足圓滿，應當救度這些渴求真理的人。 您遠離世俗的譏諷和嫌棄，喜愛佛法，捨棄貪慾， 擁有清凈無垢的眼睛，哀憫著世間的一切。 菩薩您宿世積累了深厚的福德，安住在兜率宮中， 無數億的天眾，聽聞佛法從不感到厭倦。 請您降臨到閻浮提，垂下慈悲，灑下甘露， 您已經超越了欲界，無數億的天眾， 也共同希望著，菩薩您能夠降生， 必定能夠摧毀魔的勢力，能夠擊敗各種異端邪說。 佛道就像觀看掌紋一樣清晰，時機到了就不要再停留， 煩惱的火焰正在熾盛，愿您佈下慈悲的雲朵。 普遍降下佛法的甘霖，熄滅一切猛烈的火焰， 過去的佛已經過去，現在的佛是醫王。 應當用三解脫門，作為藥物來消除眾生的疾病， 讓那些有情眾生，能夠到達涅槃的彼岸。 如來您的大法音，能夠摧伏一切外道， 就像獅子吼叫一樣，讓所有的野獸都感到驚恐。 以智慧作為手臂，從精進中產生力量， 能夠自在地摧伏無量無邊的魔軍。 無數的梵天和帝釋天，都以恭敬的心祈求見到佛， 四大天王將奉上缽盂，只希望您能夠儘快降生。
English version Recalling the boundless past eons, your lineage has always been supremely honored, With precepts, patience, and diligence, meditation and wisdom have long been perfected. Reflecting again on boundless eons, you have made offerings to countless Tathagatas, Having transcended birth, old age, sickness, and death, you should liberate all who are to be liberated. Sentient beings are so pitiable and worthy of compassion, only you are supremely honored, please do not abandon them, Gods, dragons, and spirits, all together gaze upon you with anticipation. Sentient beings have long thirsted for truth, like the sea receiving countless rivers, Only your wisdom is complete and perfect, you should save those who thirst for truth. You are far from worldly criticism and disdain, you love the Dharma, and have abandoned greed, Possessing pure and immaculate eyes, you have compassion for all in the world. Bodhisattva, you have accumulated profound merit in past lives, residing in the Tushita Heaven, Countless billions of heavenly beings, listen to the Dharma without ever growing weary. Please descend to Jambudvipa, extend your compassion, and sprinkle the sweet dew, You have already transcended the desire realm, countless billions of heavenly beings, Also jointly hope that, Bodhisattva, you can be born, You will surely destroy the power of Mara, and be able to defeat all heretical teachings. The path of Buddhahood is as clear as viewing the palm of your hand, when the time comes, do not linger, The flames of affliction are raging, may you spread the clouds of compassion. Universally rain down the Dharma's sweet rain, extinguishing all fierce flames, The Buddhas of the past have already passed, the present Buddha is the king of medicine. You should use the three doors of liberation, as medicine to eliminate the diseases of sentient beings, So that those sentient beings, can reach the shore of Nirvana. The Tathagata's great Dharma sound, can subdue all external paths, Just like a lion's roar, causing all beasts to be terrified. Using wisdom as your arm, arising from diligence, You can freely subdue the immeasurable armies of Mara. Countless Brahmas and Shakra, with respectful hearts pray to see the Buddha, The Four Heavenly Kings will offer the alms bowl, only hoping that you will descend quickly.
。 尊今應豫觀， 欲依何種族， 當往閻浮界， 示行菩薩道。 如器成珍寶， 其器自嚴潔， 智慧凈摩尼， 于彼雨甘露。』 諸天樂器中， 演出如是偈， 勸請于菩薩， 大悲救眾生。」
勝族品第三
佛告諸比丘：「爾時菩薩聞如是偈即從座起，出於自宮詣法集堂坐師子座。復有無量無邊同乘同行大菩薩眾，皆升法堂坐師子座，各有六十八拘胝眷屬前後圍繞。菩薩將欲降生，十二年前有凈居天，下閻浮地作婆羅門，說圍陀論。彼論所載，十二年後，有一勝人現白象形入于母胎。其人具足三十二種大人之相，有二決定：若在家者當爲轉輪聖王，若出家者當得成佛。復有天子，下閻浮提，告辟支佛作如是言：『仁者！應舍此土。何以故？十二年後當有菩薩降神入胎。』是時王舍城尾盤山中，有辟支佛名曰摩燈。聞是語已，自見其身猶如委土，從座而起，踴在虛空高七多羅樹，化火焚身入于涅槃，唯余舍利從空而下。是故此地名仙人墮處。諸比丘！是時波羅奈國五百辟支聞天語已，亦復如是，化火焚身入于涅槃，唯余舍利從空而下。復以過去有仁慈王，施於群鹿無畏之處，是故彼地亦名仙人鹿苑
『現在應該仔細觀察，你想依附於哪個種族？ 應當前往閻浮提世界，展示菩薩的修行之道。 如同器皿盛滿珍寶，器皿本身也自然潔凈。 智慧如同清凈的摩尼寶珠，在那裡降下甘露。 在諸天的樂器聲中，演奏出這樣的偈頌， 勸請菩薩以大悲心救度眾生。』
勝族品第三
佛告訴眾比丘：『那時菩薩聽到這樣的偈頌，就從座位上站起來，走出自己的宮殿，來到法集堂，坐上獅子座。又有無量無邊的同乘同修的大菩薩眾，都升上法堂，坐上獅子座，各自有六十八俱胝的眷屬前後圍繞。菩薩將要降生時，十二年前有凈居天，下到閻浮提，化作婆羅門，宣說吠陀論。那論中記載，十二年後，會有一位殊勝之人，以白象的形象進入母胎。這個人具足三十二種大丈夫的相貌，有兩種決定：如果在家，將成為轉輪聖王；如果出家，將成就佛果。又有天子，下到閻浮提，告訴辟支佛說：『仁者！應該離開此地。為什麼呢？因為十二年後將有菩薩降神入胎。』當時在王舍城尾盤山中，有一位辟支佛名叫摩燈。聽到這話后，他看到自己的身體如同塵土，就從座位上站起來，躍到空中七多羅樹高的地方，化火焚身進入涅槃，只剩下舍利從空中落下。所以這個地方被稱為仙人墮處。諸位比丘！當時波羅奈國的五百位辟支佛聽到天上的話后，也像這樣，化火焚身進入涅槃，只剩下舍利從空中落下。又因為過去有一位仁慈的國王，施予群鹿無畏的場所，所以那個地方也叫做仙人鹿苑。
'Now you should observe carefully, which lineage do you wish to rely on? You should go to the Jambudvipa world, to demonstrate the path of a Bodhisattva. Like a vessel filled with treasures, the vessel itself is naturally clean. Wisdom is like a pure Mani jewel, there it rains down nectar. Among the musical instruments of the heavens, such verses were played, Urging the Bodhisattva to save sentient beings with great compassion.'
Chapter Three: The Superior Lineage
The Buddha told the monks: 'At that time, upon hearing these verses, the Bodhisattva rose from his seat, left his palace, and went to the Dharma Assembly Hall, where he sat on a lion throne. There were also countless great Bodhisattvas, all of the same vehicle and practice, who ascended to the Dharma Hall and sat on lion thrones, each surrounded by sixty-eight kotis of attendants. Twelve years before the Bodhisattva was to be born, a Pure Abode Heaven being descended to Jambudvipa, transformed into a Brahmin, and expounded the Vedas. It was recorded in those texts that after twelve years, a superior being would appear, entering a mother's womb in the form of a white elephant. This person would possess the thirty-two marks of a great man, with two certainties: if he remained at home, he would become a Chakravartin king; if he left home, he would attain Buddhahood. A celestial being also descended to Jambudvipa and told a Pratyekabuddha, saying: 'Virtuous one! You should leave this place. Why? Because after twelve years, a Bodhisattva will descend and enter a womb.' At that time, in Mount Vipana in Rajagriha, there was a Pratyekabuddha named Matanga. Upon hearing these words, he saw his body as if it were dust, rose from his seat, leaped into the air to the height of seven Tala trees, and consumed his body with fire, entering Nirvana, leaving only relics that fell from the sky. Therefore, this place is called the 'Place Where the Ascetic Fell'. Monks! At that time, five hundred Pratyekabuddhas in Varanasi, upon hearing the celestial words, did likewise, consuming their bodies with fire and entering Nirvana, leaving only relics that fell from the sky. Furthermore, because in the past there was a benevolent king who granted a place of fearlessness to a herd of deer, that place is also called the 'Deer Park of the Ascetics'.
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「爾時菩薩處於天宮，以四種心而遍觀察：一者觀時，二者觀方，三者觀國，四者觀族。比丘！何故觀時？菩薩不于劫初而入母胎，唯于劫減，世間眾生明瞭知有老病死苦，菩薩是時方入母胎。何故觀方？菩薩不于東弗婆提、西瞿耶尼、北郁單越及余邊地，唯現閻浮。所以者何？閻浮提人有智慧故。何故觀國？菩薩不生邊地，以其邊地人多頑鈍無有根器，猶如啞羊而不能知善與不善言說之義，是故菩薩但生中國。何故觀族？菩薩不生旃陀羅、毗舍、首陀家，四姓之中唯於二族，剎帝利種及婆羅門，於今世間重剎帝利，是故菩薩生剎利家。如是觀已默然而住。爾時會中諸菩薩眾，及諸天子各相謂言：『菩薩今者當於何國、依何種姓而託生耶？』
「或有天言：『摩伽陀國毗提訶王，豪貴甚盛可生於彼。』復有說言：『菩薩不生於彼。何以故？其王父母俱不真正，憍慢卒暴善根微鮮，無大福德，不宜生彼。』
「或有天言：『憍薩羅王種望殊勝，多有財寶象馬車乘吏民僮僕，可生於彼。』復有說言：『菩薩不生於彼。何以故？其王本是摩燈伽種，父母宗親悉皆鄙劣少信薄福，不宜生彼。』
「或有天言：『彼犢子王種姓豪強，富樂熾盛好行惠施，可生於彼。』復有說言：『菩薩不生於彼
現代漢語譯本：當時，菩薩身處天宮，以四種心境遍觀世間：一是觀察時機，二是觀察方位，三是觀察國家，四是觀察種族。比丘們，為何要觀察時機呢？菩薩不在劫初降生，而是在劫末，世間眾生清楚地知道有生老病死之苦時，菩薩才降生。為何要觀察方位呢？菩薩不在東弗婆提、西瞿耶尼、北郁單越以及其他邊遠地區降生，只在閻浮提降生。這是為什麼呢？因為閻浮提的人有智慧。為何要觀察國家呢？菩薩不在邊遠地區降生，因為邊遠地區的人大多愚鈍，沒有根器，就像啞羊一樣不能理解善與不善的言語含義，所以菩薩只在中國降生。為何要觀察種族呢？菩薩不在旃陀羅、毗舍、首陀家降生，在四姓之中只在剎帝利和婆羅門兩族中選擇，而當今世間重視剎帝利，所以菩薩降生在剎帝利家。這樣觀察之後，菩薩便默然安住。當時，會中的菩薩們和天子們互相說道：『菩薩現在應當在哪個國家、依附哪個種姓投生呢？』 有的天人說：『摩伽陀國的毗提訶王，豪貴顯赫，可以投生在那裡。』又有天人說：『菩薩不應投生在那裡。為什麼呢？因為他的父母都不純正，驕慢暴躁，善根微薄，沒有大的福德，不適合菩薩投生。』 有的天人說：『憍薩羅王的種姓高貴殊勝，擁有許多財寶、象馬車乘、官吏僕人，可以投生在那裡。』又有天人說：『菩薩不應投生在那裡。為什麼呢？因為他的祖先是摩燈伽種，父母宗親都卑賤，少信薄福，不適合菩薩投生。』 有的天人說：『那個犢子王的種姓豪強，富裕快樂，喜歡行善佈施，可以投生在那裡。』又有天人說：『菩薩不應投生在那裡。』
English version: At that time, the Bodhisattva, residing in the heavenly palace, observed the world with four considerations: first, observing the time; second, observing the direction; third, observing the country; and fourth, observing the lineage. Monks, why observe the time? The Bodhisattva does not enter the womb at the beginning of a kalpa, but only when the kalpa is declining, when sentient beings clearly know the suffering of old age, sickness, and death, that is when the Bodhisattva enters the womb. Why observe the direction? The Bodhisattva does not appear in East Purvavideha, West Aparagodaniya, North Uttarakuru, or other borderlands, but only in Jambudvipa. Why is that? Because the people of Jambudvipa have wisdom. Why observe the country? The Bodhisattva is not born in borderlands, because the people there are mostly dull and lack the capacity, like mute sheep unable to understand the meaning of good and bad speech, therefore the Bodhisattva is only born in the central country. Why observe the lineage? The Bodhisattva is not born into the Chandala, Vaishya, or Shudra families, but among the four castes, only chooses between the Kshatriya and Brahmin, and in the present world, the Kshatriya are highly regarded, therefore the Bodhisattva is born into a Kshatriya family. Having observed thus, he remained silent. At that time, the Bodhisattvas and heavenly beings in the assembly said to each other: 'In which country and lineage will the Bodhisattva be born now?' Some heavenly beings said: 'King Videha of Magadha is very wealthy and noble, he could be born there.' Others said: 'The Bodhisattva should not be born there. Why? Because his parents are not pure, they are arrogant and impetuous, with little good roots, and without great merit, it is not suitable for the Bodhisattva to be born there.' Some heavenly beings said: 'The lineage of the King of Kosala is noble and superior, with much wealth, elephants, horses, chariots, officials, and servants, he could be born there.' Others said: 'The Bodhisattva should not be born there. Why? Because his ancestors were of the Matanga caste, his parents and relatives are all lowly, with little faith and merit, it is not suitable for the Bodhisattva to be born there.' Some heavenly beings said: 'The lineage of that King of Vatsa is powerful and wealthy, enjoys great happiness, and likes to give generously, he could be born there.' Others said: 'The Bodhisattva should not be born there.'
。何以故？其王凡劣無大威德，暴戾可畏，母族卑下篡竊君位，不宜生彼。』
「或有天言：『毗耶離王尊貴富盛安隱快樂，無諸怨敵人民眾多，宮室苑園林泉花果，莊嚴綺麗猶若天宮，可生於彼。』復有說言：『菩薩不生於彼。何以故？其國土中諸離車子，不相敬順，各自稱尊，是故菩薩不宜生彼。』
「或有天言：『勝光王有大威力，統御兵眾能破怨敵，可生於彼。』復有說言：『菩薩不生於彼。何以故？其王剛強不修善業，是故菩薩不宜生彼。』
「或有天言：『摩偷羅城王名善臂，勇猛安樂富貴自在，可生於彼。』復有說言：『菩薩不生於彼。何以故？其王本是邪見種族，殘害無道，不宜生彼。』
「或有天言：『般茶婆王都在象城，勤事勇健支體圓滿，人相具足能制怨敵，可生於彼。』復有說言：『菩薩不生於彼。何以故？其王閹官之人室家壞亂，雖有五男皆非其胤，不宜生彼。』
「或有天言：『彌梯羅城莊嚴綺麗，王名善友，威伏諸王，像馬四兵皆悉具足，珍寶無量樂聞正法，可生於彼。』復有說言：『菩薩不生於彼。何以故？其王雖有如是美事，年時衰暮無有力勢，復多子息，不宜生彼
現代漢語譯本：『為什麼呢？因為那個國王平庸無能，沒有大的威望和德行，性情暴躁兇殘，令人畏懼，他的母族出身卑微，是通過篡奪才登上王位的，菩薩不應該出生在那裡。』 『或者有天人說：『毗耶離的國王尊貴、富有、安穩、快樂，沒有怨敵，人民眾多，宮殿、園林、泉水、花果，裝飾華麗，如同天宮一般，菩薩可以出生在那裡。』又有天人說：『菩薩不應該出生在那裡。為什麼呢？因為那個國家裡的離車族人，不互相尊敬順從，各自稱尊，所以菩薩不應該出生在那裡。』 『或者有天人說：『勝光國王有很大的威力，統領軍隊能夠擊破敵人，菩薩可以出生在那裡。』又有天人說：『菩薩不應該出生在那裡。為什麼呢？因為那個國王剛強暴戾，不修善業，所以菩薩不應該出生在那裡。』 『或者有天人說：『摩偷羅城的國王名叫善臂，勇猛、安樂、富貴、自在，菩薩可以出生在那裡。』又有天人說：『菩薩不應該出生在那裡。為什麼呢？因為那個國王本來是邪見種族，殘害無道，不應該出生在那裡。』 『或者有天人說：『般茶婆國王都城在象城，勤奮、勇健、身體圓滿，相貌端正，能夠制服敵人，菩薩可以出生在那裡。』又有天人說：『菩薩不應該出生在那裡。為什麼呢？因為那個國王是閹割之人，家庭混亂，雖然有五個兒子，都不是他的親生骨肉，不應該出生在那裡。』 『或者有天人說：『彌梯羅城裝飾華麗，國王名叫善友，威望能夠震懾諸王，像、馬、四種兵器都齊全，珍寶無數，喜歡聽聞正法，菩薩可以出生在那裡。』又有天人說：『菩薩不應該出生在那裡。為什麼呢？因為那個國王雖然有這些美好的條件，但是年老體衰，沒有力量，而且子孫眾多，不應該出生在那裡。』
English version: 'Why is that? Because that king is mediocre and incompetent, without great prestige or virtue, his temperament is violent and cruel, causing fear, his mother's clan is of humble origin, and he usurped the throne, the Bodhisattva should not be born there.' 'Or some devas say: 'The king of Vaishali is noble, wealthy, peaceful, and happy, without enemies, with many people, palaces, gardens, springs, flowers, and fruits, decorated magnificently like a heavenly palace, the Bodhisattva can be born there.' And other devas say: 'The Bodhisattva should not be born there. Why is that? Because the Licchavi people in that country do not respect and obey each other, each claiming to be supreme, therefore the Bodhisattva should not be born there.' 'Or some devas say: 'King Sheng Guang has great power, leading troops to defeat enemies, the Bodhisattva can be born there.' And other devas say: 'The Bodhisattva should not be born there. Why is that? Because that king is strong and violent, does not cultivate good deeds, therefore the Bodhisattva should not be born there.' 'Or some devas say: 'The king of Mathura City is named Shan Bi, brave, peaceful, wealthy, and free, the Bodhisattva can be born there.' And other devas say: 'The Bodhisattva should not be born there. Why is that? Because that king is originally of a heretical lineage, cruel and unjust, should not be born there.' 'Or some devas say: 'King Pandava's capital is in Elephant City, diligent, brave, with a perfect body, with a dignified appearance, able to subdue enemies, the Bodhisattva can be born there.' And other devas say: 'The Bodhisattva should not be born there. Why is that? Because that king is a eunuch, his family is in chaos, although he has five sons, none of them are his own, should not be born there.' 'Or some devas say: 'The city of Mithila is beautifully decorated, the king is named Shan You, his prestige can deter all kings, elephants, horses, and four types of weapons are all complete, countless treasures, likes to hear the true Dharma, the Bodhisattva can be born there.' And other devas say: 'The Bodhisattva should not be born there. Why is that? Because although that king has these good conditions, he is old and weak, without power, and has many children, should not be born there.'
。』」
佛告諸比丘：「無量菩薩及諸天子，于閻浮提十六大國，所有威德勝望王種周遍觀察，皆悉不堪菩薩往生。相與籌議，竟不能知菩薩生處。爾時會中有一天子，名曰智幢，善入大乘心不退轉，告眾天子言：『汝等宜應往問菩薩，當生何處？』諸天子等咸共合掌，詣菩薩所而前問言：『閻浮提中何等種姓、具何功德，補處菩薩當生其家？』
「爾時菩薩告諸天子：『閻浮提中若有勝望種族，成就六十四種功德者，最後身菩薩當生其家。何等名為六十四德？一者國土寬廣種姓真正。二者眾所宗仰。三者不生雜姓。四者人相端嚴。五者族類圓滿。六者內外無嫌。七者心無下劣。八者二族高貴。九者二族可敬。十者二族有望。十一者二族有德。十二者其家多男。十三者所生無畏。十四者無有瑕疵。十五者貪愛微薄。十六者遵奉禁戒。十七者皆有智慧。十八者凡是所用要令群下先觀試之。十九者人皆工巧。二十者與朋友善終始如一。二十一者不害眾生。二十二者不忘恩義。二十三者知行儀式。二十四者依教行事。二十五者疑即無成。二十六者不愚于業。二十七者不吝於物。二十八者不作罪惡。二十九者功不唐捐。三十者施心殷重。三十一者志性決定。三十二者善於取捨。三十三者于施信樂
現代漢語譯本 佛陀告訴眾比丘：『無數菩薩和天子，在閻浮提的十六大國中，對所有威德顯赫、受人敬仰的王族進行周遍觀察，都認為他們不適合菩薩往生。他們互相商議，最終也無法得知菩薩將出生在何處。』當時，會中有一位天子，名叫智幢，他善於深入大乘佛法，心不退轉，他告訴眾天子說：『你們應該去問菩薩，他將出生在何處？』眾天子們都雙手合十，來到菩薩面前，向前問道：『在閻浮提中，什麼樣的種姓、具備什麼樣的功德，才能讓補處菩薩出生在其家中？』 當時，菩薩告訴眾天子：『在閻浮提中，如果有顯赫的種族，成就了六十四種功德，那麼最後身菩薩就會出生在其家中。哪六十四種功德呢？第一，國土寬廣，種姓純正。第二，為眾人所敬仰。第三，不與雜姓通婚。第四，相貌端正莊嚴。第五，族類圓滿興盛。第六，內外沒有嫌隙。第七，內心沒有卑劣的想法。第八，父母兩族都高貴。第九，父母兩族都受人尊敬。第十，父母兩族都受人期望。第十一，父母兩族都有德行。第十二，家中多生男孩。第十三，所生之人無所畏懼。第十四，沒有瑕疵缺點。第十五，貪愛之心微薄。第十六，遵守佛陀的戒律。第十七，都具有智慧。第十八，凡是所用的東西，都要讓下屬先觀察試用。第十九，人們都心靈手巧。第二十，與朋友交往始終如一。第二十一，不傷害眾生。第二十二，不忘恩情道義。第二十三，懂得禮儀規範。第二十四，按照教誨行事。第二十五，有疑惑就不能成功。第二十六，不愚昧於所從事的行業。第二十七，不吝嗇財物。第二十八，不做罪惡的事情。第二十九，所做功德不會白費。第三十，佈施的心意慇勤懇切。第三十一，意志堅定。第三十二，善於取捨。第三十三，對於佈施樂於信受。
English version The Buddha told the monks, 'Countless Bodhisattvas and Devas, throughout the sixteen great kingdoms of Jambudvipa, observed all the powerful and respected royal families, and deemed none of them suitable for a Bodhisattva to be born into. They discussed among themselves, but ultimately could not determine where the Bodhisattva would be born.' At that time, there was a Deva in the assembly named Wisdom Banner, who was skilled in the profound teachings of Mahayana and whose mind was unwavering. He said to the other Devas, 'You should go and ask the Bodhisattva where he will be born.' The Devas all joined their palms and went before the Bodhisattva, asking, 'In Jambudvipa, what kind of lineage and what kind of merits must one possess for a Bodhisattva destined for Buddhahood to be born into their family?' Then, the Bodhisattva told the Devas, 'In Jambudvipa, if there is a distinguished lineage that has achieved sixty-four merits, then the Bodhisattva in his final birth will be born into that family. What are these sixty-four merits? First, the land is vast and the lineage is pure. Second, they are respected by all. Third, they do not intermarry with mixed lineages. Fourth, their appearance is dignified and handsome. Fifth, their clan is prosperous and complete. Sixth, there is no discord within or without. Seventh, their hearts are not base. Eighth, both parents' families are noble. Ninth, both parents' families are respected. Tenth, both parents' families are looked up to. Eleventh, both parents' families are virtuous. Twelfth, the family has many sons. Thirteenth, those born are fearless. Fourteenth, they are without flaws or defects. Fifteenth, their attachment to desire is weak. Sixteenth, they uphold the precepts of the Buddha. Seventeenth, they all possess wisdom. Eighteenth, whatever is used is first observed and tested by subordinates. Nineteenth, the people are all skillful. Twentieth, their friendships are consistent from beginning to end. Twenty-first, they do not harm living beings. Twenty-second, they do not forget kindness and righteousness. Twenty-third, they understand rituals and etiquette. Twenty-fourth, they act according to teachings. Twenty-fifth, doubt leads to failure. Twenty-sixth, they are not ignorant of their work. Twenty-seventh, they are not stingy with possessions. Twenty-eighth, they do not commit evil deeds. Twenty-ninth, their merits are not in vain. Thirtieth, their intention to give is earnest and sincere. Thirty-first, their will is firm. Thirty-second, they are skilled in discerning what to accept and reject. Thirty-third, they are joyful and faithful in giving.'
。三十四者丈夫作用。三十五者所為成辦。三十六者勤勇自在。三十七者勇猛增上。三十八者供養仙人。三十九者供養諸天。四十者供養論師。四十一者供養先靈。四十二者常無怨恨。四十三者名振十方。四十四者有大眷屬。四十五者不阻善友。四十六者有多眷屬。四十七者有強眷屬。四十八者無亂眷屬。四十九者威德自在。五十者孝順父母。五十一者敬事沙門。五十二者遵婆羅門。五十三者七珍具足。五十四者五穀豐盈。五十五者象馬無數。五十六者多諸僕從。五十七者不為他侵。五十八者所作成就。五十九者轉輪王種。六十者宿世善根而為資糧。六十一者其家一切所有，皆由菩薩善根增長。六十二者無諸過失。六十三者無諸譏嫌。六十四者家法和順。如是名為六十四德。若有成就如上功德，補處菩薩當生其家。』
「『若有女人成就三十二種功德，當爲菩薩之母。何等名為三十二德？一者名稱高遠。二者眾所咨嗟。三者威儀無失。四者諸相具足。五者種姓高貴。六者端正絕倫。七者名德相稱。八者不長不短不粗不細。九者未曾孕育。十者性戒成就。十一者心無執著。十二者顏色和悅。十三者運動順右。十四者識用明悟。十五者姿性柔和。十六者常無怖懼。十七者多聞不忘。十八者智慧莊嚴
現代漢語譯本：三十四是丈夫的作用。三十五是所作所為都能成功。三十六是勤奮勇敢且自在。三十七是勇猛精進。三十八是供養仙人。三十九是供養諸天。四十是供養論師。四十一是供養先祖。四十二是常常沒有怨恨。四十三是名聲遠播。四十四是有龐大的眷屬。四十五是不阻礙善友。四十六是有很多眷屬。四十七是有強大的眷屬。四十八是沒有混亂的眷屬。四十九是威德自在。五十是孝順父母。五十一是尊敬侍奉沙門。五十二是遵從婆羅門。五十三是七寶具足。五十四是五穀豐收。五十五是擁有無數的象馬。五十六是有很多僕人。五十七是不被他人侵犯。五十八是所做的事情都能成功。五十九是轉輪王的後代。六十是宿世的善根作為資糧。六十一是其家的一切所有，都由菩薩的善根增長而來。六十二是沒有過失。六十三是沒有譏諷和嫌棄。六十四是家法和順。這些被稱為六十四種功德。如果有人成就了上述功德，補處菩薩就會降生在他家。 『如果女人成就了三十二種功德，就會成為菩薩的母親。哪三十二種功德呢？一是名稱遠揚。二是眾人讚嘆。三是威儀沒有缺失。四是諸相具足。五是種姓高貴。六是端正絕倫。七是名聲與德行相稱。八是不高不矮，不粗不細。九是未曾生育。十是性戒成就。十一是心中沒有執著。十二是臉色和悅。十三是行動順應右旋。十四是識見明悟。十五是姿態性情柔和。十六是常常沒有恐懼。十七是多聞不忘。十八是智慧莊嚴。
English version: Thirty-four is the function of a husband. Thirty-five is that all actions are accomplished. Thirty-six is diligent, brave, and free. Thirty-seven is courageous and progressive. Thirty-eight is offering to immortals. Thirty-nine is offering to the gods. Forty is offering to teachers of doctrine. Forty-one is offering to ancestors. Forty-two is always without resentment. Forty-three is having a far-reaching reputation. Forty-four is having a large retinue. Forty-five is not obstructing good friends. Forty-six is having many dependents. Forty-seven is having strong dependents. Forty-eight is having a harmonious retinue. Forty-nine is having majestic power and freedom. Fifty is being filial to parents. Fifty-one is respecting and serving ascetics. Fifty-two is following Brahmins. Fifty-three is having the seven treasures. Fifty-four is having abundant harvests of the five grains. Fifty-five is having countless elephants and horses. Fifty-six is having many servants. Fifty-seven is not being invaded by others. Fifty-eight is that all actions are accomplished. Fifty-nine is being of the lineage of a wheel-turning king. Sixty is having past good roots as resources. Sixty-one is that all possessions of the family are increased by the good roots of the Bodhisattva. Sixty-two is being without faults. Sixty-three is being without ridicule or dislike. Sixty-four is having harmonious family rules. These are called the sixty-four virtues. If someone achieves the above virtues, a Bodhisattva who is in the last birth before Buddhahood will be born into their family. 'If a woman achieves thirty-two virtues, she will become the mother of a Bodhisattva. What are the thirty-two virtues? First is having a far-reaching reputation. Second is being praised by all. Third is having flawless deportment. Fourth is having all the marks. Fifth is having a noble lineage. Sixth is being extremely beautiful. Seventh is having a reputation that matches her virtue. Eighth is being neither tall nor short, neither coarse nor fine. Ninth is having never given birth. Tenth is having accomplished the precepts of nature. Eleventh is having no attachments in the heart. Twelfth is having a pleasant countenance. Thirteenth is moving in a clockwise direction. Fourteenth is having clear understanding. Fifteenth is having a gentle nature and disposition. Sixteenth is being always without fear. Seventeenth is being learned and not forgetful. Eighteenth is being adorned with wisdom.'
。十九者心無諂曲。二十者無所欺誑。二十一者未嘗忿恚。二十二者恒無慳吝。二十三者性不嫉妒。二十四者性無躁動。二十五者容色滋潤。二十六者口無惡言。二十七者於事能忍。二十八者具足慚愧。二十九者三毒皆薄。三十者遠離一切女人過失。三十一者奉夫如戒。三十二者眾相圓滿。如是名為三十二德。若有成就如上功德，方乃堪任為菩薩母。菩薩不于黑月入胎，要以白月弗沙星合，其母受持清凈齋戒，菩薩於是方現入胎。』
「彼諸菩薩及諸天子，聞說如是種族清凈父母功德，各自思惟：『誰有具此諸功德者？』復作是念：『唯有釋氏輸頭檀王，族望殊勝，轉輪王種，所都國邑人民眾多，安隱豐饒甚可愛樂。其輸檀王，人相圓滿，顏容端正微妙第一，威德光大福智莊嚴，所為必善，以善化俗。其家豪貴富有財寶，像馬七珍皆悉盈滿，深達業果離諸惡見，于釋種中唯此為主，四方歸伏見者歡喜，閑習伎藝，不老不少，知教知時，世間軌式無不解了，以法為王，依法御物。又其國土所有人民宿植善根，咸以一心承事其主。
「『王之聖后名曰摩耶，善覺王女，年少盛滿具足相好，未嘗孕育。端正無雙姿色妍美猶如彩畫，無諸過惡，所言誠諦出妙音詞，身心恬和無罪離惱，亦無嫉妒
現代漢語譯本：十九，內心沒有諂媚和虛偽。二十，沒有欺騙和謊言。二十一，從未有過憤怒和怨恨。二十二，始終沒有吝嗇和貪婪。二十三，本性不嫉妒。二十四，本性不急躁。二十五，容貌光澤滋潤。二十六，口中沒有惡語。二十七，對於事情能夠忍耐。二十八，具備充足的慚愧心。二十九，貪嗔癡三毒都輕微。三十，遠離一切女人的過失。三十一，侍奉丈夫如同戒律。三十二，各種相貌都圓滿。像這樣稱為三十二種功德。如果有人成就了以上功德，才能堪任作為菩薩的母親。菩薩不在黑月入胎，要在白月弗沙星相合的時候，他的母親受持清凈的齋戒，菩薩才會在這個時候顯現入胎。 『那些菩薩和天子們，聽到說這樣種族清凈的父母的功德，各自思考：『誰具有這些功德呢？』又這樣想：『只有釋迦族的凈飯王，家族聲望殊勝，是轉輪王的後代，所統治的國都人民眾多，安穩富饒非常可愛。這位凈飯王，相貌圓滿，容顏端正美妙第一，威德廣大福智莊嚴，所作所為必定善良，用善良來教化風俗。他的家族豪門貴族富有財寶，像馬七寶都充滿，深刻理解業報因果，遠離各種邪見，在釋迦族中唯有他為主，四方歸順，見到他的人都歡喜，熟悉各種技藝，不老不少，懂得教化，懂得時機，世間的規矩沒有不瞭解的，以法為王，依法治理國家。而且他的國土所有人民都宿植善根，都一心一意地侍奉他們的君主。 『王的聖后名叫摩耶，是善覺王的女兒，年輕貌美，具足各種美好的相貌，沒有生育過。端莊美麗，姿色妍麗如同彩畫，沒有各種過錯，所說的話真實可信，發出美妙的聲音，身心平和沒有罪過和煩惱，也沒有嫉妒。
English version: Nineteen, the heart is without flattery and deceit. Twenty, there is no deception or falsehood. Twenty-one, there has never been anger or resentment. Twenty-two, there is always no stinginess or greed. Twenty-three, the nature is not jealous. Twenty-four, the nature is not impatient. Twenty-five, the complexion is radiant and moist. Twenty-six, the mouth has no evil words. Twenty-seven, one can endure things. Twenty-eight, one possesses sufficient shame. Twenty-nine, the three poisons of greed, anger, and ignorance are all light. Thirty, one is far from all the faults of women. Thirty-one, one serves her husband as if observing precepts. Thirty-two, all aspects are complete. Such are called the thirty-two virtues. If someone achieves the above virtues, then they are qualified to be the mother of a Bodhisattva. The Bodhisattva does not enter the womb during the dark moon, but when the white moon and the star Phussa are in conjunction, his mother observes pure fasting, and the Bodhisattva then appears to enter the womb. 『Those Bodhisattvas and heavenly beings, hearing about the merits of parents of such pure lineage, each thought: 『Who possesses these merits?』 They further thought: 『Only King Suddhodana of the Shakya clan, whose family reputation is outstanding, is a descendant of a Chakravartin king, whose capital city has many people, is peaceful and prosperous, and is very lovely. This King Suddhodana, his appearance is complete, his face is upright and wonderfully beautiful, his power and virtue are great, his blessings and wisdom are magnificent, his actions are certainly good, and he uses goodness to transform customs. His family is wealthy and noble, with treasures of elephants, horses, and seven jewels all abundant, he deeply understands the karmic consequences, is far from all evil views, and among the Shakya clan, he alone is the leader, all directions submit to him, those who see him are happy, he is familiar with various skills, he is neither old nor young, he understands teaching, he understands timing, he understands all the rules of the world, he rules by law, and governs the country according to the law. Moreover, all the people in his country have planted good roots in the past, and they all serve their lord with one heart. 『The queen of the king is named Maya, the daughter of King Suprabuddha, young and beautiful, possessing all good features, and has not given birth. She is dignified and beautiful, her appearance is as beautiful as a painting, she has no faults, her words are truthful and trustworthy, she utters wonderful sounds, her body and mind are peaceful, without sin or trouble, and she is not jealous.
。語必應時，樂行惠施，性戒成就，常於己夫而生知足。心不輕動情無外染，支節相稱眉高而長，額廣平正發彩紺黑，猶如玄蜂。含笑而言美聲柔軟，所作順右質直無曲，無諂無誑有慚有愧，心性安靜顏容清凈。三毒皆薄溫和能忍，而於面目及以手足，善自防閑。身體柔軟如迦鄰陀衣，目凈修廣如青蓮花，唇色赤好如頻婆果，頸如螺旋，美若虹霓，修短合度容儀可法。其肩端好其臂傭長，支體圓滿膚彩潤澤，猶如金剛不可沮壞。善解眾藝故號摩耶，常處王宮猶如寶女亦如化女，又似天女住歡喜園，具斯眾德，乃能堪任為菩薩母。如是功德唯釋種有，非余有之。』於是頌曰：
「『菩薩在兜率， 處於法集堂， 同乘及天眾， 皆恭敬圍繞。 共觀于勝族， 菩薩何處生？ 見此閻浮提， 剎利王大姓， 釋氏最清凈， 于彼應降神。 城號迦毗羅， 積代輪王種， 安隱無怨敵， 善化眾所歸。 其國甚嚴好， 萬姓皆歡喜， 奉法而從善， 咸同王者心。 親屬多勝能， 力將巨象比。 或與二三象， 其力共齊等， 勇武多伎藝， 不傷害眾生。 其王之聖后， 千妃中第一， 端正無倫匹， 故號為摩耶
現代漢語譯本：言語必定應時合宜，樂於施行恩惠，性情戒律圓滿成就，常常對自己的丈夫感到知足。內心不輕易動搖，情感沒有外在的沾染，肢體比例勻稱，眉毛高挑而修長，額頭寬闊平整，頭髮顏色紺黑，如同玄蜂。含笑說話聲音柔美，所作所為順應正道，正直沒有彎曲，沒有諂媚沒有欺騙，有慚愧之心，心性安靜，容顏清凈。貪嗔癡三毒都淡薄，溫和能夠忍耐，並且在面容和手足方面，善於自我防範。身體柔軟如同迦鄰陀衣，眼睛清澈修長如同青蓮花，嘴唇顏色紅潤美好如同頻婆果，脖頸如同螺旋，美麗如同彩虹，身材修長短小合度，容貌儀態可以作為典範。她的肩膀端正美好，手臂修長，肢體圓滿，膚色潤澤，如同金剛一般不可摧毀。善於理解各種技藝，所以被稱為摩耶，常常居住在王宮中，如同寶女也如同化女，又像天女居住在歡喜園，具備這些眾多的美德，才能夠勝任作為菩薩的母親。這樣的功德只有釋迦種族才有，其他種族沒有。』於是用偈頌說道： 『菩薩在兜率天， 處於法集堂中， 與天眾一同， 都恭敬地圍繞著。 共同觀察殊勝的種族， 菩薩將在何處降生？ 看到這閻浮提， 剎帝利王的大姓， 釋迦族最為清凈， 應當在那裡降生。 城池名為迦毗羅， 世代積累輪王血脈， 安穩沒有怨敵， 善於教化眾人歸順。 那個國家非常莊嚴美好， 萬民都歡喜， 奉行佛法而從善， 都與國王的心意相同。 親屬大多有殊勝的能力， 力量可以與巨象相比。 有的可以與兩三頭象， 力量共同相等， 勇猛善戰多才多藝， 不傷害眾生。 他們的國王的聖后， 在千妃之中最為第一， 端莊美麗無與倫比， 所以被稱為摩耶。』
English version: Her speech was always timely and appropriate, she delighted in bestowing kindness and charity, her nature was disciplined and accomplished, and she was always content with her own husband. Her heart was not easily moved, her emotions were free from external defilement, her limbs were well-proportioned, her eyebrows were high and long, her forehead was broad and flat, and her hair was a deep black, like a dark bee. She spoke with a smile, her voice soft and gentle, her actions were in accordance with righteousness, straightforward without crookedness, without flattery or deceit, with a sense of shame and remorse, her mind was peaceful, and her countenance was pure. The three poisons of greed, anger, and ignorance were all weak, she was gentle and able to endure, and she was careful in her appearance and in the use of her hands and feet. Her body was as soft as a Kalinga cloth, her eyes were clear and wide like blue lotus flowers, her lips were red and beautiful like the bimba fruit, her neck was like a spiral, beautiful like a rainbow, her height and proportions were perfect, and her appearance was exemplary. Her shoulders were well-formed, her arms were long, her limbs were full, and her skin was smooth and lustrous, like diamond, indestructible. She was skilled in various arts, hence she was called Maya, she often resided in the royal palace, like a precious maiden or a transformed maiden, and also like a celestial maiden dwelling in a garden of joy, possessing these many virtues, she was fit to be the mother of a Bodhisattva. Such merits are only found in the Shakya clan, not in others.』 Then he spoke in verse: 『The Bodhisattva in Tushita Heaven, resides in the Dharma Assembly Hall, with the heavenly beings, all respectfully surrounding him. Together they observe the superior clan, where will the Bodhisattva be born? Seeing this Jambudvipa, the great Kshatriya royal lineage, the Shakya clan is the purest, he should descend there. The city is called Kapilavastu, accumulating generations of Wheel-Turning King lineage, peaceful without enemies, good at transforming and leading people to follow. That country is very solemn and beautiful, all the people are happy, practicing the Dharma and following goodness, all with the same heart as the king. The relatives mostly have superior abilities, their strength can be compared to giant elephants. Some can match the strength of two or three elephants, their strength is equal, brave and skilled in many arts, not harming living beings. The holy queen of their king, the first among thousands of consorts, upright and beautiful beyond compare, therefore she is called Maya.』
。 容貌過天女， 支節皆相稱， 天人阿修羅， 睹之無厭足。 清凈離諸過， 而無穢欲心， 言詞甚微妙， 質直復柔軟。 身體常香潔， 一切無可惡， 含笑不顰蹙， 知法具慚愧。 無憍慢諂曲， 及以嫉妒心， 離邪凈諸業， 行慈好惠施。 世間女人過， 其身悉超越， 一切諸天人， 無有能逾者。 具足諸功德， 宜應懷大聖， 曾於五百生， 恒為菩薩母。 其王亦如是， 多生以為父， 母請持禁戒， 經三十二月。 梵行積威德， 其身常光明， 聖后所游履， 斯處自嚴飾。 天人阿修羅， 無能欲心視， 一切咸親敬， 如母如姊妹。 以此清凈業， 威儀比聖賢， 令王擅名譽， 粟散咸歸伏。 功德兩相稱， 是為菩薩母， 更無諸女人， 堪為佛母者。 威德眾天子， 大智諸菩薩， 咸嘆斯母德， 菩薩應降生。』」
法門品第四
爾時佛告諸比丘：「菩薩如是觀種姓已，彼兜率天宮有一大殿，名曰高幢，縱廣正等六十四由旬
現代漢語譯本 容貌美過天女，肢體各部分都勻稱，天人阿修羅見了都百看不厭。 清凈沒有各種過失，也沒有污穢的慾望，言辭非常微妙，質樸又柔和。 身體總是香潔，一切都無可厭惡，面帶微笑不皺眉頭，懂得佛法且有慚愧之心。 沒有驕慢諂媚，以及嫉妒心，遠離邪惡凈化各種行為，行慈悲喜歡佈施。 世間女人的缺點，她都完全超越，一切天人中，沒有能超過她的。 具備各種功德，適合懷有大聖人，曾經在五百世中，一直是菩薩的母親。 她的國王丈夫也是這樣，多生都做菩薩的父親，母親請求持守禁戒，經過三十二個月。 清凈修行積累威德，身體常常光明，聖后所走過的地方，都會自然變得莊嚴。 天人阿修羅，沒有能用慾望之心去看她，一切都親近尊敬她，如同母親和姐妹。 憑藉這種清凈的行為，威儀可以比得上聖賢，使國王享有盛名，百姓都歸順臣服。 功德與菩薩相稱，是菩薩的母親，再沒有其他女人，可以做佛的母親。 威德眾天子，大智諸菩薩，都讚歎這位母親的功德，菩薩應該降生於此。』
法門品第四
這時佛告訴各位比丘：『菩薩這樣觀察種姓之後，那兜率天宮有一座大殿，名叫高幢，長寬都是六十四由旬。』
English version Her appearance surpasses that of a celestial maiden, her limbs are all in proportion, and gods and asuras never tire of beholding her. She is pure and free from all faults, without any impure desires, her words are very subtle, honest, and gentle. Her body is always fragrant and clean, everything about her is without fault, she smiles without frowning, understands the Dharma, and has a sense of shame. She has no arrogance or flattery, nor any jealousy, she avoids evil and purifies all her actions, practices compassion, and loves to give. She completely transcends the faults of worldly women, among all gods and humans, none can surpass her. She possesses all virtues, is suitable to bear a great sage, and has been the mother of a Bodhisattva for five hundred lifetimes. Her kingly husband is also the same, having been the father of a Bodhisattva for many lives, the mother requested to observe the precepts for thirty-two months. Through pure practice, she accumulates majestic virtue, her body is always radiant, and the places the holy queen walks become naturally adorned. Gods and asuras cannot look at her with lustful eyes, all are close to her and respect her, as if she were their mother or sister. Through these pure actions, her demeanor is comparable to that of sages, she brings great fame to the king, and the people all submit to him. Her merits are equal to those of a Bodhisattva, she is the mother of a Bodhisattva, and there is no other woman who can be the mother of a Buddha. The majestic heavenly beings and the wise Bodhisattvas all praise the virtues of this mother, and the Bodhisattva should be born from her.』
Chapter Four: The Dharma Gate
At that time, the Buddha told the monks, 『After the Bodhisattva has observed the lineage in this way, there is a great palace in the Tusita Heaven called High Banner, which is sixty-four yojanas in length and width.』
。菩薩爾時升此大殿，告天眾言：『汝當盡集聽我最後所說法門，如是法門，名為教誡思惟遷沒方便下生之相。』是時一切兜率天子及諸天女，聞是語已皆悉雲集。菩薩神力即於此殿化作道場，其量正等如四天下，復以種種珍寶而嚴飾之，凡所見者莫不歡喜。是時欲界、色界諸天子等，見此道場如是嚴麗，顧己所居如冢墓想。菩薩福德自善根力，成就勝妙師子之座，飾以金銀眾妙珍寶，覆以輕軟無價天衣，燒眾天香散眾天花。其中無量百千珍寶光明照耀，以大寶網彌覆其上，寶鈴搖動出和雅音，無量寶蓋雜色繒彩，殊妙幡䋿周匝間列，無量百千花鬘綺帶而以嚴飾，無量百千諸天婇女，種種歌舞以為供養。是諸天樂演微妙音，稱揚菩薩無量功德。無量百千四大天王之所擁護，無量百千釋提桓因之所圍繞，無量百千大梵天王之所讚歎，無量百千拘胝那由他菩薩捧師子座，復為十方無量百千拘胝那由他諸佛如來之所護念。其師子座，從於無量百千拘胝那由他劫諸波羅蜜福德資糧之所生起。」
佛告諸比丘：「菩薩坐此功德成就師子之座，告天眾言：『汝且觀我百千福聚相好嚴身
現代漢語譯本：菩薩那時升上這座大殿，告訴天眾說：『你們應當全部聚集來聽我最後所說的法門，這個法門，名為教誡思惟遷沒方便下生之相。』當時，一切兜率天子和各位天女，聽到這話后都全部聚集起來。菩薩以神力在這大殿中化作道場，其大小正好等同於四天下，又用各種珍寶來裝飾它，凡是看到的人沒有不歡喜的。當時，欲界諸天子等，看到這個道場如此莊嚴華麗，回頭看看自己所居住的地方，覺得像墳墓一樣。菩薩憑藉福德和自身善根的力量，成就了殊勝美妙的獅子座，用金銀等各種珍寶裝飾，覆蓋著輕柔無價的天衣，燃著各種天香，散著各種天花。其中無數百千珍寶的光芒照耀，用大寶網覆蓋在上面，寶鈴搖動發出和諧的聲音，無數寶蓋和各種顏色的絲綢綵帶，奇妙的幡旗在周圍排列，無數百千花鬘和綺麗的帶子用來裝飾，無數百千天女，用各種歌舞來供養。這些天樂演奏著美妙的音樂，稱揚菩薩無量的功德。無數百千四大天王護衛著他，無數百千釋提桓因圍繞著他，無數百千大梵天王讚歎著他，無數百千俱胝那由他菩薩捧著獅子座，又為十方無數百千俱胝那由他諸佛如來所護念。這個獅子座，是從無數百千俱胝那由他劫的諸波羅蜜福德資糧所生起的。』 佛告訴各位比丘：『菩薩坐在這功德成就的獅子座上，告訴天眾說：『你們且看我百千福聚的相好莊嚴之身。』
English version: The Bodhisattva then ascended this great hall and said to the heavenly assembly, 『You should all gather to hear the last Dharma teaching I will give. This Dharma is called the teaching on contemplating the means of passing away and descending.』 At that time, all the Tushita heaven princes and heavenly maidens, upon hearing these words, all gathered together. Through his divine power, the Bodhisattva transformed this hall into a sacred site, its size equal to the four continents. He adorned it with various treasures, and all who saw it were filled with joy. At that time, the princes of the desire realm and others, seeing this sacred site so magnificent and beautiful, looked back at their own dwellings and felt they were like tombs. Through the power of his merit and his own roots of goodness, the Bodhisattva created a supremely wonderful lion throne, adorned with gold, silver, and various precious jewels, covered with soft, priceless heavenly garments, burning various heavenly incenses, and scattering various heavenly flowers. Within it, the light of countless hundreds and thousands of treasures shone, covered by a great net of jewels, with jeweled bells ringing out harmonious sounds, countless jeweled canopies and various colored silk ribbons, and exquisite banners and streamers arranged all around, adorned with countless hundreds and thousands of flower garlands and beautiful sashes. Countless hundreds and thousands of heavenly maidens offered various songs and dances as offerings. These heavenly musicians played wonderful music, praising the Bodhisattva』s immeasurable merits. He was protected by countless hundreds and thousands of the Four Great Heavenly Kings, surrounded by countless hundreds and thousands of Shakra Devanam Indra, praised by countless hundreds and thousands of Great Brahma Kings, and the lion throne was held by countless hundreds and thousands of kotis of nayutas of Bodhisattvas. Moreover, he was protected and remembered by countless hundreds and thousands of kotis of nayutas of Buddhas Tathagatas in the ten directions. This lion throne arose from the accumulation of merit and resources of the Paramitas over countless hundreds and thousands of kotis of nayutas of kalpas.』 The Buddha told the monks, 『The Bodhisattva, sitting on this lion throne of accomplished merit, said to the heavenly assembly, 『You should observe my body adorned with the marks and characteristics of hundreds and thousands of accumulated merits.』
。』是時大眾瞻仰尊顏目不暫舍，乃見東西南北四維上下，周遍十方超過數量兜率天宮，各有最後身菩薩將欲下生，無量諸天恭敬圍繞，皆悉演說將沒之相諸法明門。爾時大眾既見如是，深生悲喜恭敬稽首，贊言：『善哉！我觀尊者，得見如是無量菩薩，皆由尊者神通之力。』菩薩告言：『汝等諦聽！如諸菩薩各為天眾，說將沒相諸法明門，安慰天人；我今亦當為汝等說諸法明門，有一百八
現代漢語譯本：當時，大眾瞻仰佛陀的尊容，目光片刻不離。他們看到東西南北四維上下，周遍十方，超過了兜率天宮的數量，每個地方都有最後身菩薩將要下生，無數天人恭敬圍繞，都在演說將要示現涅槃之相的諸法明門。當時，大眾看到這樣的景象，內心深感悲喜，恭敬地頂禮，讚歎道：『太好了！我們瞻仰尊者，得以見到如此眾多的菩薩，這都是尊者的神通之力。』菩薩說道：『你們仔細聽！就像各位菩薩為天眾宣說將要示現涅槃之相的諸法明門，以此來安慰天人一樣；我現在也應當為你們宣說諸法明門，有一百零八種。』 現代漢語譯本：當時，眾人瞻仰佛陀的尊容，眼睛都不敢眨一下。他們看到東西南北四維上下，周遍十方，其數量超過了兜率天宮，每個地方都有最後身菩薩將要降生，無數天人恭敬地圍繞著他們，都在演說即將示現涅槃的種種法門。當時，眾人看到這樣的景象，內心既悲傷又歡喜，恭敬地磕頭，讚歎道：『太好了！我們瞻仰您，才能看到這麼多菩薩，這都是您的神通之力啊。』菩薩說：『你們仔細聽！就像各位菩薩為天眾宣說即將示現涅槃的種種法門，以此來安慰天人一樣；我現在也應當為你們宣說種種法門，總共有一百零八種。』
English version: At that time, the assembly gazed upon the Buddha's venerable countenance, their eyes not leaving him for a moment. They saw in the east, west, north, south, the four intermediate directions, above and below, throughout the ten directions, exceeding the number of the Tushita Heaven palaces, each place having a Bodhisattva in their last birth about to descend, surrounded by countless devas who were respectfully paying homage, all expounding the Dharma doors of the signs of their impending passing away. At that time, the assembly, having seen this, felt deep sorrow and joy, respectfully bowed their heads, and praised, saying: 'Excellent! We, beholding the Venerable One, are able to see so many Bodhisattvas, all due to the Venerable One's power of spiritual penetrations.' The Bodhisattva said: 'Listen carefully! Just as the Bodhisattvas each explain to the devas the Dharma doors of the signs of their impending passing away, thus comforting the devas, I shall now also explain to you the Dharma doors, there are one hundred and eight.' English version: At that time, the crowd gazed upon the Buddha's dignified face, their eyes not daring to blink. They saw in the east, west, north, south, the four intermediate directions, above and below, throughout the ten directions, their number exceeding that of the Tushita Heaven palaces. In each place, there was a Bodhisattva in their final birth about to descend, surrounded by countless devas who were respectfully paying homage, all expounding the various Dharma doors of their impending Nirvana. At that time, the crowd, seeing this scene, felt both sorrow and joy, respectfully bowed their heads, and praised, saying: 'Wonderful! It is because we gaze upon you that we are able to see so many Bodhisattvas, all due to your power of spiritual penetrations.' The Bodhisattva said: 'Listen carefully! Just as the Bodhisattvas explain to the devas the various Dharma doors of their impending Nirvana, thus comforting the devas, I shall now also explain to you the various Dharma doors, there are a total of one hundred and eight.'
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現代漢語譯本 。
English version .
何等名為百八法門？信是法門，意樂不斷故；凈心是法門，除亂濁故；喜是法門，安隱心故；愛樂是法門，心清凈故；身戒是法門，除三惡故；語戒是法門，離四過故；意戒是法門，斷三毒故；唸佛是法門，見佛清凈故；念法是法門，說法清凈故；念僧是法門，證獲聖道故；念舍是法門，棄一切事故；念戒是法門，諸愿滿足故；念天是法門，起廣大心故；慈是法門，超映一切諸福事業故；悲是法門，增上不害故；喜是法門，離一切憂惱故；舍是法門，自離五欲及教他離故；無常是法門，息諸貪愛故；苦是法門，愿求永斷故；無我是法門，不著我故；寂滅是法門，不令貪愛增長故；慚是法門，內清凈故；愧是法門，外清凈故；諦是法門，不誑人天故；實是法門，不自欺誑故；法行是法門，依於法故；三歸是法門，超三惡趣故；知所作是法門，已立善根不令失壞故；解所作是法門，不因他悟故；自知是法門，不自矜高故；知眾生是法門，不輕毀他故；知法是法門，隨法修行故；知時是法門，無癡暗見故；破壞憍慢是法門，智慧滿足故；無障礙心是法門，防護自他故；不恨是法門，由不悔故；勝解是法門，無疑滯故；不凈觀是法門，斷諸欲覺故；不瞋是法門，斷恚覺故；無癡是法門，破壞無智故；求法是法門，依止於義故
現代漢語譯本： 何謂百八法門？信是法門，因為意樂持續不斷；凈心是法門，因為能去除混亂污濁；喜是法門，因為能使內心安穩；愛樂是法門，因為能使內心清凈；身戒是法門，因為能去除身的三種惡行；語戒是法門，因為能遠離口頭的四種過失；意戒是法門，因為能斷除意念的三種毒害；唸佛是法門，因為能見到佛的清凈；念法是法門，因為能使說法清凈；念僧是法門，因為能證得聖道；念舍是法門，因為能捨棄一切俗事；念戒是法門，因為能使各種願望滿足；念天是法門，因為能生起廣大的心；慈是法門，因為能超越一切福德事業；悲是法門，因為能增長不傷害他人的心；喜是法門，因為能遠離一切憂愁煩惱；舍是法門，因為能自己遠離五欲並教導他人遠離；無常是法門，因為能止息各種貪愛；苦是法門，因為能使人愿求永遠斷除痛苦；無我是法門，因為能使人不執著于自我；寂滅是法門，因為能不讓貪愛增長；慚是法門，因為能使內心清凈；愧是法門，因為能使外在清凈；諦是法門，因為不欺騙人天；實是法門，因為不自欺欺人；法行是法門，因為能依于佛法；三歸是法門，因為能超越三惡道；知所作是法門，因為能使已建立的善根不失壞；解所作是法門，因為不因他人開悟而開悟；自知是法門，因為不自我矜持高傲；知眾生是法門，因為不輕視譭謗他人；知法是法門，因為能隨順佛法修行；知時是法門，因為沒有愚癡闇昧的見解；破壞憍慢是法門，因為能使智慧圓滿；無障礙心是法門，因為能保護自己和他人；不恨是法門，因為沒有悔恨；勝解是法門，因為沒有疑惑滯留；不凈觀是法門，因為能斷除各種慾望的感受；不瞋是法門，因為能斷除嗔恚的感受；無癡是法門，因為能破除無知；求法是法門，因為能依止於真義。 現代漢語譯本： 求法是法門，因為能依止於真義。
English version: What are the one hundred and eight Dharma gates? Faith is a Dharma gate, because the intention of joy is continuous; pure mind is a Dharma gate, because it can remove confusion and turbidity; joy is a Dharma gate, because it can make the mind peaceful; love and joy are a Dharma gate, because it can make the mind pure; bodily precepts are a Dharma gate, because it can remove the three evil deeds of the body; verbal precepts are a Dharma gate, because it can avoid the four faults of speech; mental precepts are a Dharma gate, because it can cut off the three poisons of the mind; mindfulness of the Buddha is a Dharma gate, because it can see the purity of the Buddha; mindfulness of the Dharma is a Dharma gate, because it can make the Dharma teaching pure; mindfulness of the Sangha is a Dharma gate, because it can attain the holy path; mindfulness of giving is a Dharma gate, because it can abandon all worldly affairs; mindfulness of precepts is a Dharma gate, because it can fulfill all kinds of wishes; mindfulness of the heavens is a Dharma gate, because it can give rise to a vast mind; loving-kindness is a Dharma gate, because it can surpass all meritorious deeds; compassion is a Dharma gate, because it can increase the mind of not harming others; joy is a Dharma gate, because it can be free from all worries and afflictions; equanimity is a Dharma gate, because it can free oneself from the five desires and teach others to be free from them; impermanence is a Dharma gate, because it can stop all kinds of greed and attachment; suffering is a Dharma gate, because it can make people wish to end suffering forever; non-self is a Dharma gate, because it can make people not attached to the self; nirvana is a Dharma gate, because it does not allow greed and attachment to grow; shame is a Dharma gate, because it can make the inner mind pure; remorse is a Dharma gate, because it can make the outer appearance pure; truth is a Dharma gate, because it does not deceive humans and gods; reality is a Dharma gate, because it does not deceive oneself; practicing the Dharma is a Dharma gate, because it can rely on the Dharma; taking refuge in the Three Jewels is a Dharma gate, because it can transcend the three evil realms; knowing what to do is a Dharma gate, because it can prevent the established good roots from being lost; understanding what to do is a Dharma gate, because it is not enlightened by others; self-knowledge is a Dharma gate, because it does not boast or be arrogant; knowing sentient beings is a Dharma gate, because it does not despise or slander others; knowing the Dharma is a Dharma gate, because it can practice according to the Dharma; knowing the time is a Dharma gate, because it has no ignorant and obscure views; destroying pride is a Dharma gate, because it can make wisdom complete; having an unobstructed mind is a Dharma gate, because it can protect oneself and others; not hating is a Dharma gate, because there is no regret; firm understanding is a Dharma gate, because there is no doubt or stagnation; contemplation of impurity is a Dharma gate, because it can cut off all kinds of desires; not being angry is a Dharma gate, because it can cut off the feeling of anger; non-ignorance is a Dharma gate, because it can break ignorance; seeking the Dharma is a Dharma gate, because it can rely on the true meaning. English version: Seeking the Dharma is a Dharma gate, because it can rely on the true meaning.
；樂法是法門，證契明法故；多聞是法門，如理觀察故；方便是法門，正勤修行故；遍知名色是法門，超過一切和合愛著故；拔除因見是法門，證得解脫故；斷貪瞋是法門，不著癡垢故；妙巧是法門，遍知苦故；界性平等是法門，由永斷集故；不取是法門，勤修正道故；無生忍是法門，于滅作證故；身念住是法門，分㭊觀身故；受念住是法門，離一切受故；心念住是法門，智出障翳故；四正勤是法門，斷一切惡修一切善故；四神足是法門，身心輕利故；信是法門，非邪所引故；精進是法門，善思察故；念根是法門，善業所作故；定根是法門，由心解脫故；慧根是法門，智現前證故；信力是法門，能遍超魔力故；精進力是法門，不退轉故；念力是法門，不遺忘故；定力是法門，斷一切覺故；慧力是法門，無能損壞故；念覺分是法門，如實住法故；擇法覺分是法門，圓滿一切法故；精進覺分是法門，智決定故；喜覺分是法門，三昧安樂故；輕安覺分是法門，所作成辦故；定覺分是法門，平等覺悟一切法故；舍覺分是法門，厭離一切受故；正見是法門，超證聖道故；正思惟是法門，永斷一切分別故；正語是法門，一切文字平等覺悟故；正業是法門，無業果報故；正命是法門，離一切希求故；正精進是法門，專趣彼岸故
現代漢語譯本： 樂於佛法是通向真理的法門，因為它能使人證悟並契合真理；廣聞佛法是通向真理的法門，因為它能使人如理觀察；善巧方便是通向真理的法門，因為它能使人精進修行；遍知色法和名法是通向真理的法門，因為它能使人超越一切和合的愛著；拔除因果見解是通向真理的法門，因為它能使人證得解脫；斷除貪慾和嗔恨是通向真理的法門，因為它能使人不執著于愚癡的污垢；巧妙的智慧是通向真理的法門，因為它能使人遍知苦的真相；界性的平等是通向真理的法門，因為它能使人永遠斷除苦的根源；不執取是通向真理的法門，因為它能使人勤奮地修正道；無生忍是通向真理的法門，因為它能使人證得寂滅；身念住是通向真理的法門，因為它能使人分別觀察身體；受念住是通向真理的法門，因為它能使人遠離一切感受；心念住是通向真理的法門，因為它能使智慧超越障礙；四正勤是通向真理的法門，因為它能使人斷除一切惡行並修習一切善行；四神足是通向真理的法門，因為它能使身心輕快敏捷；信是通向真理的法門，因為它不會被邪見所引導；精進是通向真理的法門，因為它能使人善於思考和觀察；念根是通向真理的法門，因為它是由善業所產生的；定根是通向真理的法門，因為它能使心解脫；慧根是通向真理的法門，因為它能使智慧顯現並證悟真理；信力是通向真理的法門，因為它能遍超魔力；精進力是通向真理的法門，因為它不會退轉；念力是通向真理的法門，因為它不會遺忘；定力是通向真理的法門，因為它能斷除一切覺受；慧力是通向真理的法門，因為它不會被損壞；念覺支是通向真理的法門，因為它能使人如實安住於法；擇法覺支是通向真理的法門，因為它能使人圓滿一切法；精進覺支是通向真理的法門，因為它能使智慧堅定；喜覺支是通向真理的法門，因為它能使人獲得三昧的安樂；輕安覺支是通向真理的法門，因為它能使所作之事成就；定覺支是通向真理的法門，因為它能使人平等覺悟一切法；舍覺支是通向真理的法門，因為它能使人厭離一切感受；正見是通向真理的法門，因為它能使人超越並證得聖道；正思惟是通向真理的法門，因為它能使人永遠斷除一切分別；正語是通向真理的法門，因為它能使人平等覺悟一切文字；正業是通向真理的法門，因為它能使人沒有業果報應；正命是通向真理的法門，因為它能使人遠離一切希求；正精進是通向真理的法門，因為它能使人專心趨向彼岸。 現代漢語譯本： 喜愛佛法是通向真理的途徑，因為它能使人證悟並契合真理；廣博地聽聞佛法是通向真理的途徑，因為它能使人如理地觀察；善巧地運用方便是通向真理的途徑，因為它能使人精進地修行；全面地瞭解色法和名法是通向真理的途徑，因為它能使人超越一切和合的愛著；去除因果的見解是通向真理的途徑，因為它能使人證得解脫；斷除貪慾和嗔恨是通向真理的途徑，因為它能使人不執著于愚癡的污垢；巧妙的智慧是通向真理的途徑，因為它能使人全面地瞭解苦；界性的平等是通向真理的途徑，因為它能使人永遠斷除苦的根源；不執取是通向真理的途徑，因為它能使人勤奮地修正道；無生忍是通向真理的途徑，因為它能使人證得寂滅；身念住是通向真理的途徑，因為它能使人分別地觀察身體；受念住是通向真理的途徑，因為它能使人遠離一切感受；心念住是通向真理的途徑，因為它能使智慧超越障礙；四正勤是通向真理的途徑，因為它能使人斷除一切惡行並修習一切善行；四神足是通向真理的途徑，因為它能使身心輕快敏捷；信是通向真理的途徑，因為它不會被邪見所引導；精進是通向真理的途徑，因為它能使人善於思考和觀察；念根是通向真理的途徑，因為它是由善業所產生的；定根是通向真理的途徑，因為它能使心解脫；慧根是通向真理的途徑，因為它能使智慧顯現並證悟真理；信力是通向真理的途徑，因為它能遍超魔力；精進力是通向真理的途徑，因為它不會退轉；念力是通向真理的途徑，因為它不會遺忘；定力是通向真理的途徑，因為它能斷除一切覺受；慧力是通向真理的途徑，因為它不會被損壞；念覺支是通向真理的途徑，因為它能使人如實地安住於法；擇法覺支是通向真理的途徑，因為它能使人圓滿一切法；精進覺支是通向真理的途徑，因為它能使智慧堅定；喜覺支是通向真理的途徑，因為它能使人獲得三昧的安樂；輕安覺支是通向真理的途徑，因為它能使所作之事成就；定覺支是通向真理的途徑，因為它能使人平等地覺悟一切法；舍覺支是通向真理的途徑，因為它能使人厭離一切感受；正見是通向真理的途徑，因為它能使人超越並證得聖道；正思惟是通向真理的途徑，因為它能使人永遠斷除一切分別；正語是通向真理的途徑，因為它能使人平等地覺悟一切文字；正業是通向真理的途徑，因為它能使人沒有業果報應；正命是通向真理的途徑，因為它能使人遠離一切希求；正精進是通向真理的途徑，因為它能使人專心趨向彼岸。
English version: Delight in the Dharma is a gateway, because it leads to the realization and accordance with the truth; extensive learning of the Dharma is a gateway, because it enables one to observe with reason; skillful means are a gateway, because they enable one to practice diligently; comprehensive knowledge of form and name is a gateway, because it enables one to transcend all attachments to combinations; eradicating the view of causality is a gateway, because it enables one to attain liberation; severing greed and hatred is a gateway, because it enables one to not be attached to the defilements of ignorance; subtle wisdom is a gateway, because it enables one to fully know suffering; the equality of realms is a gateway, because it enables one to permanently sever the origin of suffering; non-grasping is a gateway, because it enables one to diligently practice the right path; the patience of non-arising is a gateway, because it enables one to realize cessation; mindfulness of the body is a gateway, because it enables one to observe the body separately; mindfulness of feeling is a gateway, because it enables one to be free from all feelings; mindfulness of the mind is a gateway, because it enables wisdom to transcend obstacles; the four right efforts are a gateway, because they enable one to sever all evil and cultivate all good; the four bases of power are a gateway, because they enable the body and mind to be light and agile; faith is a gateway, because it is not led by wrong views; diligence is a gateway, because it enables one to think and observe well; the root of mindfulness is a gateway, because it is produced by good deeds; the root of concentration is a gateway, because it enables the mind to be liberated; the root of wisdom is a gateway, because it enables wisdom to manifest and realize the truth; the power of faith is a gateway, because it can transcend the power of demons; the power of diligence is a gateway, because it does not regress; the power of mindfulness is a gateway, because it does not forget; the power of concentration is a gateway, because it severs all sensations; the power of wisdom is a gateway, because it cannot be destroyed; the enlightenment factor of mindfulness is a gateway, because it enables one to abide in the Dharma as it is; the enlightenment factor of investigation of the Dharma is a gateway, because it enables one to perfect all Dharmas; the enlightenment factor of diligence is a gateway, because it enables wisdom to be firm; the enlightenment factor of joy is a gateway, because it enables one to attain the bliss of samadhi; the enlightenment factor of tranquility is a gateway, because it enables what is done to be accomplished; the enlightenment factor of concentration is a gateway, because it enables one to equally awaken to all Dharmas; the enlightenment factor of equanimity is a gateway, because it enables one to be disgusted with all feelings; right view is a gateway, because it enables one to transcend and realize the noble path; right thought is a gateway, because it enables one to permanently sever all discriminations; right speech is a gateway, because it enables one to equally awaken to all words; right action is a gateway, because it enables one to have no karmic retribution; right livelihood is a gateway, because it enables one to be free from all desires; right effort is a gateway, because it enables one to focus on reaching the other shore. English version: Enjoying the Dharma is a path to truth, as it allows one to realize and align with it; extensively hearing the Dharma is a path to truth, as it allows one to observe with reason; skillfully using means is a path to truth, as it allows one to practice diligently; fully understanding form and name is a path to truth, as it allows one to transcend all attachments to combinations; removing the view of cause and effect is a path to truth, as it allows one to attain liberation; cutting off greed and hatred is a path to truth, as it allows one to not be attached to the defilements of ignorance; subtle wisdom is a path to truth, as it allows one to fully understand suffering; the equality of realms is a path to truth, as it allows one to permanently cut off the root of suffering; non-grasping is a path to truth, as it allows one to diligently correct the path; the patience of non-arising is a path to truth, as it allows one to realize cessation; mindfulness of the body is a path to truth, as it allows one to separately observe the body; mindfulness of feeling is a path to truth, as it allows one to be free from all feelings; mindfulness of the mind is a path to truth, as it allows wisdom to transcend obstacles; the four right efforts are a path to truth, as they allow one to cut off all evil and cultivate all good; the four bases of power are a path to truth, as they allow the body and mind to be light and agile; faith is a path to truth, as it is not led by wrong views; diligence is a path to truth, as it allows one to think and observe well; the root of mindfulness is a path to truth, as it is produced by good deeds; the root of concentration is a path to truth, as it allows the mind to be liberated; the root of wisdom is a path to truth, as it allows wisdom to manifest and realize the truth; the power of faith is a path to truth, as it can transcend the power of demons; the power of diligence is a path to truth, as it does not regress; the power of mindfulness is a path to truth, as it does not forget; the power of concentration is a path to truth, as it cuts off all sensations; the power of wisdom is a path to truth, as it cannot be destroyed; the enlightenment factor of mindfulness is a path to truth, as it allows one to abide in the Dharma as it is; the enlightenment factor of investigation of the Dharma is a path to truth, as it allows one to perfect all Dharmas; the enlightenment factor of diligence is a path to truth, as it allows wisdom to be firm; the enlightenment factor of joy is a path to truth, as it allows one to attain the bliss of samadhi; the enlightenment factor of tranquility is a path to truth, as it allows what is done to be accomplished; the enlightenment factor of concentration is a path to truth, as it allows one to equally awaken to all Dharmas; the enlightenment factor of equanimity is a path to truth, as it allows one to be disgusted with all feelings; right view is a path to truth, as it allows one to transcend and realize the noble path; right thought is a path to truth, as it allows one to permanently cut off all discriminations; right speech is a path to truth, as it allows one to equally awaken to all words; right action is a path to truth, as it allows one to have no karmic retribution; right livelihood is a path to truth, as it allows one to be free from all desires; right effort is a path to truth, as it allows one to focus on reaching the other shore.
；正念是法門，無念無作無意故；正定是法門，證得三昧不傾動故；菩提心是法門，紹三寶種使不斷故；大意樂是法門，不求下乘故；增上意樂是法門，緣無上廣大法故；方便正行是法門，圓滿一切善根故；檀波羅蜜是法門，成就相好凈佛國土，教化眾生除慳吝故；尸波羅蜜是法門，超過一切惡道難處，教化眾生守禁戒故；羼提波羅蜜是法門，永離憍慢瞋恚等一切煩惱，教化眾生斷諸結故；毗離耶波羅蜜是法門，成就引發一切善法，教化眾生除懶惰故；禪波羅蜜是法門，出生一切禪定神通，教化亂意眾生故；般若波羅蜜是法門，永斷無明有所得見，教化愚癡暗蔽惡慧眾生故；方便善巧是法門，隨諸眾生種種意解，現諸威儀及示一切佛法安立故；四攝事是法門，攝諸群生令求趣證大菩提法故；成熟眾生是法門，不著己樂利他無倦故；受持正法是法門，斷一切眾生雜染故；福德資糧是法門，饒益一切眾生故；智慧資糧是法門，圓滿十力故；奢摩他資糧是法門，證得如來三昧故；毗缽舍那資糧是法門，獲得慧眼故；無礙解是法門，獲得法眼故；抉擇是法門，佛眼清凈故；陀羅尼是法門，能持一切佛法故；辯才是法門，巧說言詞令一切眾生歡喜滿足故；順法忍是法門，隨順一切佛法故；無生法忍是法門，得授記莂故
現代漢語譯本：正念是一種修行方法，因為它不執著于念頭、行為和意圖；正定是一種修行方法，因為它能使人證得三昧而不動搖；菩提心是一種修行方法，因為它能延續佛法僧三寶的傳承；大意樂是一種修行方法，因為它不追求低階的修行境界；增上意樂是一種修行方法，因為它專注于無上廣大的佛法；方便正行是一種修行方法，因為它能圓滿一切善根；佈施波羅蜜是一種修行方法，因為它能成就莊嚴的佛身和清凈的佛土，教化眾生去除慳吝；持戒波羅蜜是一種修行方法，因為它能超越一切惡道和困境，教化眾生遵守戒律；忍辱波羅蜜是一種修行方法，因為它能永遠遠離驕慢、嗔恚等一切煩惱，教化眾生斷除煩惱結；精進波羅蜜是一種修行方法，因為它能成就和引發一切善法，教化眾生去除懶惰；禪定波羅蜜是一種修行方法，因為它能產生一切禪定和神通，教化散亂的眾生；般若波羅蜜是一種修行方法，因為它能永遠斷除無明和有所得的見解，教化愚癡、闇昧和惡慧的眾生；方便善巧是一種修行方法，因為它能隨順眾生不同的理解，展現各種威儀並安立一切佛法；四攝事是一種修行方法，因為它能攝受一切眾生，使他們追求和證得大菩提法；成熟眾生是一種修行方法，因為它不執著于自己的快樂，而是不知疲倦地利益他人；受持正法是一種修行方法，因為它能斷除一切眾生的雜染；福德資糧是一種修行方法，因為它能饒益一切眾生；智慧資糧是一種修行方法，因為它能圓滿佛的十力；奢摩他資糧是一種修行方法，因為它能證得如來的三昧；毗缽舍那資糧是一種修行方法，因為它能獲得慧眼；無礙解是一種修行方法，因為它能獲得法眼；抉擇是一種修行方法，因為它能使佛眼清凈；陀羅尼是一種修行方法，因為它能持一切佛法；辯才是一種修行方法，因為它能巧妙地說出言辭，使一切眾生歡喜滿足；順法忍是一種修行方法，因為它能隨順一切佛法；無生法忍是一種修行方法，因為它能得到佛的授記。
English version: Mindfulness is a Dharma gate, because it is without thought, action, or intention; Samadhi is a Dharma gate, because it attains samadhi without wavering; Bodhicitta is a Dharma gate, because it continues the lineage of the Three Jewels; Great aspiration is a Dharma gate, because it does not seek the lower vehicles; Superior aspiration is a Dharma gate, because it focuses on the supreme and vast Dharma; Skillful practice is a Dharma gate, because it perfects all roots of virtue; Dana paramita is a Dharma gate, because it accomplishes the beautiful marks and pure Buddha lands, teaching beings to eliminate stinginess; Sila paramita is a Dharma gate, because it transcends all evil paths and difficult places, teaching beings to uphold precepts; Ksanti paramita is a Dharma gate, because it forever abandons pride, anger, and all afflictions, teaching beings to cut off fetters; Virya paramita is a Dharma gate, because it accomplishes and generates all good dharmas, teaching beings to eliminate laziness; Dhyana paramita is a Dharma gate, because it gives rise to all samadhi and supernormal powers, teaching distracted beings; Prajna paramita is a Dharma gate, because it forever cuts off ignorance and the view of attainment, teaching foolish, ignorant, and evil-witted beings; Skillful means is a Dharma gate, because it accords with the various understandings of beings, manifesting various dignified behaviors and establishing all Buddha dharmas; The four means of gathering is a Dharma gate, because it gathers all beings, leading them to seek and attain the great Bodhi Dharma; Maturing beings is a Dharma gate, because it is not attached to one's own happiness but tirelessly benefits others; Upholding the true Dharma is a Dharma gate, because it cuts off all defilements of beings; The accumulation of merit is a Dharma gate, because it benefits all beings; The accumulation of wisdom is a Dharma gate, because it perfects the ten powers of a Buddha; Samatha is a Dharma gate, because it attains the samadhi of the Tathagata; Vipassana is a Dharma gate, because it obtains the wisdom eye; Unobstructed understanding is a Dharma gate, because it obtains the Dharma eye; Discernment is a Dharma gate, because it purifies the Buddha eye; Dharani is a Dharma gate, because it can hold all Buddha dharmas; Eloquence is a Dharma gate, because it skillfully speaks words that make all beings happy and satisfied; Acceptance of the Dharma is a Dharma gate, because it accords with all Buddha dharmas; Acceptance of the non-arising of dharmas is a Dharma gate, because it receives the prediction of Buddhahood.
；不退轉地是法門，圓滿一切佛法故；諸地增進是法門，受一切智位故；灌頂是法門，從兜率天下生，入胎初生出家苦行，詣菩提場降魔成佛，轉正法輪起大神通，從忉利天下現入涅槃故。』是故菩薩將下生時，于天眾中說如斯法。
「諸比丘！菩薩說是諸法明門之時，于彼會中，八萬四千天子發阿耨多羅三藐三菩提心；三萬二千天子得無生法忍；三萬六千那由他天子于諸法中遠塵離垢得法眼凈。兜率諸天皆散妙花積至於膝。諸比丘！菩薩又欲令諸天眾深心歡喜而說頌曰：
「『菩薩將下生， 處於兜率宮， 誡彼諸天眾， 唯當莫放逸。 今汝心所樂， 微妙寶莊嚴， 從於凈業因， 致斯眾妙果。 是故應思報， 無令業消歇， 沉淪惡趣中， 備受無邊苦。 我所示汝法， 應生尊重心， 自勵勤修行， 當獲無為樂。 貪慾皆無常， 虛假猶如夢， 如幻如陽炎， 如電如聚沫。 貪慾無厭足， 如渴飲堿水， 若得出世智， 乃可為知足。 天女共相娛， 譬如集戲場， 同會城邑中， 暫聚便離散。 有為非常伴， 亦非親善友， 唯除離垢行， 無有恒隨逐
現代漢語譯本：『不退轉是法門，因為它能圓滿一切佛法；諸地增進是法門，因為它能使菩薩證得一切智的果位；灌頂是法門，因為它涵蓋了從兜率天降生，入胎、初生、出家、苦行，到菩提樹下降伏魔軍、成就佛道，轉動法輪、顯現大神通，從忉利天下降，最終進入涅槃的整個過程。』因此，菩薩在即將下生時，會在天眾中宣說這樣的法門。 『諸位比丘！當菩薩宣說這些法門時，在那個集會中，有八萬四千位天子發起了無上正等正覺之心；三萬二千位天子獲得了無生法忍；三萬六千那由他的天子在諸法中遠離塵垢，獲得了清凈的法眼。兜率天的諸天都散佈美妙的花朵，堆積到膝蓋的高度。諸位比丘！菩薩又爲了讓天眾更加歡喜，而說了以下的偈頌： 『菩薩將要下生，居住在兜率宮中，告誡那些天眾，一定要不要放逸。你們現在所享受的，那些微妙的寶物莊嚴，都是從清凈的業因所產生的，才有了這些美好的果報。所以應該想著回報，不要讓善業消退，否則就會沉淪到惡道中，遭受無邊的痛苦。我所教導你們的法，應該生起尊重之心，自己努力勤奮修行，才能獲得無為的快樂。貪慾都是無常的，虛假得如同夢境，如同幻影、陽炎，如同閃電、水泡。貪慾是永遠無法滿足的，如同口渴喝鹹水，只有獲得出世的智慧，才能算是知足。天女們在一起娛樂，就像在戲場聚會，如同在城市中相聚，短暫的相聚之後就會離散。有為法不是長久的伴侶，也不是親密的朋友，只有遠離塵垢的修行，才是唯一恒常相隨的。』
English version: 『Non-retrogression is a Dharma gate, because it perfects all Buddha-dharmas; the advancement through the stages is a Dharma gate, because it allows Bodhisattvas to attain the position of all-knowing wisdom; the consecration is a Dharma gate, because it encompasses the entire process from descending from the Tusita Heaven, entering the womb, the initial birth, renunciation, ascetic practices, to subduing the demons at the Bodhi tree, attaining Buddhahood, turning the Dharma wheel, displaying great supernatural powers, descending from the Trayastrimsa Heaven, and finally entering Nirvana.』 Therefore, when a Bodhisattva is about to descend, he speaks such Dharma to the heavenly assembly. 『Monks! When the Bodhisattva was expounding these Dharma gates, in that assembly, eighty-four thousand devas generated the aspiration for Anuttara-samyak-sambodhi; thirty-two thousand devas attained the tolerance of the non-arising of dharmas; thirty-six thousand nayutas of devas, in all dharmas, became free from defilement and obtained the pure Dharma eye. The devas of Tusita all scattered wonderful flowers, piling them up to their knees. Monks! The Bodhisattva, wishing to further gladden the heavenly assembly, then spoke the following verses: 『The Bodhisattva is about to descend, residing in the Tusita Palace, admonishing those devas, you must not be negligent. The exquisite and precious adornments that you now enjoy, are the result of pure karmic causes, which have led to these wonderful rewards. Therefore, you should think of repaying, and not let your good karma diminish, otherwise you will sink into the evil realms, and suffer boundless pain. The Dharma that I have taught you, you should generate a respectful heart, and diligently cultivate yourselves, then you will attain the bliss of non-action. Desires are all impermanent, false like a dream, like an illusion, a mirage, like lightning, like a bubble. Desires are never satisfied, like drinking salty water when thirsty, only by attaining transcendent wisdom can one be content. The heavenly maidens together in merriment, are like a gathering in a theater, like a gathering in a city, a brief gathering before dispersing. Conditioned things are not lasting companions, nor are they close friends, only the practice of being free from defilement, is the only thing that constantly follows.』
。 汝應共和合， 慈悲利益心， 精求諸善法， 終當除熱惱。 常唸佛法僧， 勤心莫放逸， 施戒多聞忍， 一切皆圓滿。 如理觀諸法， 因緣和合生， 無常及苦空， 無主亦無我。 觀我有神力， 辯才智慧等， 凈業不放逸， 多聞持戒成。 我修多聞戒， 汝等應隨學， 施戒及調伏， 慈心莫放逸。 依義勿著言， 如言而奉行， 堅固勤修習， 利益諸群生。 常宜自知罪， 勿復觀他過， 不作非自成， 彼作非我受。 當思過去劫， 流轉生死苦， 常行邪妄道， 生死乖涅槃。 汝今離眾難， 生天遇善友， 又聞最勝法， 滅除諸貪妄。 棄憍慢貢高， 調柔行質直， 應勤修正道， 決定證涅槃。 當以智慧燈， 銷滅愚癡暗， 以勝金剛智， 破煩惱隨眠。 我得無邊法， 當爲汝宣說， 如是無邊法， 汝豈能盡行？ 我當證菩提， 方灑甘露雨， 汝心若清凈， 我當授勝法
現代漢語譯本 你們應當和睦相處，懷著慈悲之心利益眾生。 精進尋求各種善法，最終必定能消除煩惱。 常常憶念佛、法、僧三寶，勤勉修行不要懈怠。 佈施、持戒、多聞、忍辱，一切修行都應圓滿。 如實觀察諸法，它們都是因緣和合而生。 諸法都是無常、苦、空的，沒有主宰也沒有自我。 觀察我所擁有的神力、辯才、智慧等。 清凈的修行不懈怠，通過多聞和持戒來成就。 我修習多聞和持戒，你們也應當跟隨學習。 佈施、持戒和調伏，要懷著慈悲之心不要懈怠。 依循義理不要執著于言辭，要按照所說的去奉行。 堅定地勤奮修習，利益一切眾生。 常常應當反省自己的過錯，不要去看別人的過失。 自己不做的惡事不會自己成就，別人做的惡事也不會由我來承受。 應當思考過去無量劫，在生死中流轉的痛苦。 常常行走在邪妄的道路上，生死輪迴背離了涅槃。 你們現在脫離了各種苦難，生到天界遇到了善友。 又聽聞了最殊勝的佛法，可以滅除各種貪慾和妄想。 捨棄驕傲自滿，調柔身心，行為正直。 應當勤奮修正道，必定能夠證得涅槃。 應當用智慧之燈，來消滅愚癡的黑暗。 用殊勝的金剛智慧，來破除煩惱的習氣。 我獲得了無邊的佛法，應當為你們宣說。 像這樣無邊的佛法，你們難道能夠全部修行嗎？ 我將證得菩提，然後降下甘露法雨。 如果你們的心清凈，我將傳授殊勝的佛法。
English version You should live in harmony, with a compassionate heart for the benefit of all beings. Diligently seek all good dharmas, and you will surely eliminate afflictions. Always remember the Buddha, Dharma, and Sangha, practice diligently and do not be lazy. Practice generosity, discipline, learning, and patience; all practices should be perfected. Observe all dharmas as they truly are, they arise from the combination of causes and conditions. All dharmas are impermanent, suffering, and empty; there is no master and no self. Observe my divine powers, eloquence, wisdom, and so on. Pure practice without laziness is achieved through learning and discipline. I practice learning and discipline, you should follow and learn as well. Practice generosity, discipline, and taming the mind, with a compassionate heart and without laziness. Rely on the meaning, not clinging to words; practice according to what is said. Steadfastly and diligently practice, for the benefit of all living beings. Always reflect on your own faults, do not look at the faults of others. Evil deeds that you do not commit will not come to fruition by themselves, and evil deeds done by others will not be borne by me. You should contemplate the suffering of endless rebirths in the past. You have always walked on the path of delusion, and the cycle of birth and death is contrary to Nirvana. Now you are free from all difficulties, born in the heavens and met good friends. You have also heard the most supreme Dharma, which can eliminate all greed and delusion. Abandon arrogance and pride, be gentle and act with integrity. You should diligently practice the right path, and you will surely attain Nirvana. You should use the lamp of wisdom to dispel the darkness of ignorance. Use the supreme diamond wisdom to break the habits of afflictions. I have attained boundless Dharma, and I should proclaim it to you. Such boundless Dharma, can you possibly practice it all? I will attain Bodhi, and then shower the sweet dew of Dharma. If your minds are pure, I will impart the supreme Dharma.
。』」
方廣大莊嚴經卷第一 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第二
中天竺國沙門地婆訶羅奉 詔譯，
降生品第五
爾時，佛告諸比丘：「菩薩為諸天人演說正法，勸勉開曉令其悅豫。告天眾言：『我當以何形像下閻浮提？』或有說言：『為童子形。』或有說言：『釋梵之形。』或有說言：『神妙天形。』或有說言：『阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等形。』或有說言：『日月天形。』或有說言：『金翅鳥形。』說如是等種種形像。爾時，眾中有一天子，名曰勝光，昔在閻浮提中為婆羅門，于無上菩提心不退轉，作如是言：『圍陀論說，下生菩薩當作象形而入母胎。』即說偈言：
「『菩薩降神， 應為象形， 端正姝好， 頂上紅色。 皎潔鮮凈， 如白玻[王*(黍-禾+利)]， 具足六牙， 飾以金勒。 無不吉祥， 圍陀先記， 三十二相， 當下閻浮。』」
佛告諸比丘：「菩薩于兜率天宮，周遍觀察將下生時，輸檀王宮先現八種瑞相。何等為八？一者王宮忽然清凈，不加掃灑，無諸穢惡、塵土、瓦礫、蚊虻、蚰蜒、百足之類，周匝佈散種種妙花香氣芬馥
現代漢語譯本 《方廣大莊嚴經》卷第一 大正藏第03冊 No. 0187 《方廣大莊嚴經》
《方廣大莊嚴經》卷第二
中天竺國沙門地婆訶羅奉詔譯
降生品第五
爾時，佛告諸比丘：『菩薩為諸天人演說正法，勸勉開曉令其悅豫。告天眾言：』我當以何形像下閻浮提？『或有說言：』為童子形。『或有說言：』釋梵之形。『或有說言：』神妙天形。『或有說言：』阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等形。『或有說言：』日月天形。『或有說言：』金翅鳥形。『說如是等種種形像。爾時，眾中有一天子，名曰勝光，昔在閻浮提中為婆羅門，于無上菩提心不退轉，作如是言：』圍陀論說，下生菩薩當作象形而入母胎。『即說偈言：
『菩薩降神，應為象形， 端正姝好，頂上紅色。 皎潔鮮凈，如白玻[王*(黍-禾+利)]， 具足六牙，飾以金勒。 無不吉祥，圍陀先記， 三十二相，當下閻浮。』
佛告諸比丘：『菩薩于兜率天宮，周遍觀察將下生時，輸檀王宮先現八種瑞相。何等為八？一者王宮忽然清凈，不加掃灑，無諸穢惡、塵土、瓦礫、蚊虻、蚰蜒、百足之類，周匝佈散種種妙花香氣芬馥』
English version The first volume of the 'Vaipulya-vistara-sutra' Taisho Tripitaka Volume 03, No. 0187, 'Vaipulya-vistara-sutra'
The second volume of the 'Vaipulya-vistara-sutra'
Translated by the Śramaṇa Divākara from Central India under imperial decree
Chapter Five: The Descent
At that time, the Buddha said to the monks: 'The Bodhisattva, for the sake of all gods and humans, expounds the true Dharma, encouraging and enlightening them, causing them to rejoice. He said to the assembly of gods: 'In what form should I descend to Jambudvipa?' Some said: 'In the form of a child.' Some said: 'In the form of Śakra and Brahma.' Some said: 'In the form of a divine celestial being.' Some said: 'In the form of an Asura, Gandharva, Garuda, Kinnara, or Mahoraga.' Some said: 'In the form of the sun and moon.' Some said: 'In the form of a golden-winged bird.' They spoke of various forms like these. At that time, there was a god in the assembly named 'Victorious Light,' who was formerly a Brahmin in Jambudvipa, and whose mind was unshakeable in the pursuit of supreme Bodhi. He said: 'The Vedas say that the Bodhisattva who descends should take the form of an elephant and enter the mother's womb.' He then spoke this verse:
'The Bodhisattva descends, should take the form of an elephant, Upright and beautiful, with a red crown. Bright and pure, like white crystal, Possessing six tusks, adorned with golden reins. All auspicious, as the Vedas foretold, With thirty-two marks, descending to Jambudvipa.'
The Buddha said to the monks: 'When the Bodhisattva in the Tusita Heaven was observing the time of his descent, eight auspicious signs first appeared in King Suddhodana's palace. What were the eight? First, the palace suddenly became pure, without sweeping, free from all filth, dust, rubble, mosquitoes, centipedes, millipedes, and the like, and was surrounded by various exquisite flowers with fragrant scents.'
。二者從雪山中眾鳥來集，異類雜色毛羽光鮮，于王宮中樓閣殿堂棟樑軒牖，哀鳴相和遨遊自樂。三者于王宮中，草木花葉一時敷榮。四者王宮池沼皆生蓮花大如車輪，有百千葉覆映水上。五者王宮珍器自然而有蘇油、石蜜，種種美味，食而無盡。六者王宮樂器簫笛、箜篌、琴瑟之屬，非因擊奏，皆出種種微妙之音。七者王宮金銀、琉璃、車𤦲、馬瑙、摩尼、珊瑚，一切珍藏悉皆盈滿。八者王宮有大光明映蔽日月，遇斯光者身心安樂得未曾有。如是名為八種瑞相。
「是時，摩耶聖后，澡浴莊飾，涂諸天香、著妙衣服、眾寶自嚴，歡喜悅豫身心清凈，以一萬婇女圍繞侍從，游音樂殿中詣輸檀王，于王右邊，升妙寶網莊嚴之座。坐已容貌熙怡開顏微笑，於是頌曰：
「『善哉大王幸哀許， 我今欲陳微妙愿， 從是恒起仁慈心， 當持八關清凈戒。 不害眾生如愛己， 三業十善常修習， 遠離嫉妒諂曲心， 愿王於我莫生染。 聞此禁戒非隨喜， 恐王長夜嬰苦報， 惟愿令我得別居， 宮殿香花自嚴飾。 諸善婇女常圍繞， 鼓樂絃歌演法音， 凡鄙惡人令離我， 淫穢香花皆不御
現代漢語譯本：第二，從雪山飛來各種各樣的鳥，它們羽毛顏色鮮艷，聚集在王宮的樓閣殿堂的棟樑和窗戶邊，歡快地鳴叫，自由自在地飛翔。第三，王宮裡的花草樹木一時之間都繁茂盛開。第四，王宮的池塘里都長滿了像車輪一樣大的蓮花，成百上千的蓮葉覆蓋在水面上。第五，王宮的珍貴器皿里自然而然地出現了酥油、石蜜等各種美味，取之不盡。第六，王宮的樂器，如簫、笛、箜篌、琴瑟等，無需彈奏，就能發出各種美妙的聲音。第七，王宮裡金銀、琉璃、車渠、瑪瑙、摩尼、珊瑚等一切珍寶都堆滿了。第八，王宮裡有巨大的光明，遮蔽了日月的光輝，沐浴在這光明中的人身心安樂，感到前所未有的舒適。這些就是所謂的八種瑞相。 這時，摩耶聖后沐浴梳妝，塗抹各種天香，穿上華麗的衣服，用各種珍寶裝飾自己，歡喜愉悅，身心清凈。她被一萬名宮女圍繞侍奉，來到音樂殿，走到凈飯王那裡，在國王的右邊，登上用珍寶網裝飾的座位。坐下後，她容光煥發，面帶微笑，於是吟誦道： 『善哉大王，幸蒙您恩準，我今天想陳述一個微妙的願望，從今以後，我將恒常生起仁慈之心，持守八關齋戒。不傷害眾生，像愛護自己一樣，身口意三業常修十善，遠離嫉妒和諂媚之心，愿大王不要對我產生任何染著。如果聽到這些禁戒而不隨喜，恐怕大王長夜將遭受苦報。只願您能讓我單獨居住，宮殿用香花自己裝飾。讓善良的宮女們常圍繞著我，用鼓樂絃歌來宣揚佛法，讓凡俗惡人遠離我，淫穢的香花都不要使用。』
English version: Secondly, various birds came from the snow mountains, their feathers brightly colored, gathering at the beams and windows of the palaces and pavilions, chirping happily and flying freely. Thirdly, the plants and flowers in the palace bloomed luxuriantly all at once. Fourthly, the ponds in the palace were filled with lotus flowers as large as chariot wheels, with hundreds and thousands of lotus leaves covering the water. Fifthly, precious vessels in the palace naturally contained ghee, rock candy, and various delicacies, which were inexhaustible. Sixthly, the musical instruments in the palace, such as flutes, pipes, harps, and zithers, produced various subtle sounds without being played. Seventhly, the palace was filled with gold, silver, lapis lazuli, agate, mani, coral, and all kinds of treasures. Eighthly, the palace had a great light that obscured the sun and moon, and those who bathed in this light felt peace and joy in their bodies and minds, experiencing something unprecedented. These are known as the eight auspicious signs. At this time, Queen Maya bathed and adorned herself, applying heavenly fragrances, wearing exquisite clothes, and decorating herself with various jewels. She was joyful and pure in body and mind. Surrounded and attended by ten thousand palace maids, she went to the music hall and approached King Suddhodana. She ascended a seat adorned with a precious net on the king's right side. After sitting down, her face was radiant and she smiled, and then she recited: 'Excellent, O Great King, I am fortunate to have your permission. Today, I wish to express a subtle wish. From now on, I will constantly generate a compassionate heart and observe the eight precepts. I will not harm any living beings, loving them as I love myself. I will always cultivate the ten virtues in body, speech, and mind, and stay away from jealousy and flattery. May the king not develop any attachment to me. If you do not rejoice upon hearing these precepts, I fear that the king will suffer the consequences of suffering for a long time. I only wish that I could live separately, with the palace decorated with fragrant flowers. Let virtuous palace maids always surround me, using drums, music, and songs to proclaim the Dharma. Let vulgar and evil people stay away from me, and let me not use any obscene fragrant flowers.'
。 一切囚徒悉寬宥， 要當遣彼囹圄空， 七日七夜廣行檀， 給濟貧乏令充足。 必使正化輕徭役， 盡令公庭無諍訟， 各各慈心互相向， 如升忉利歡喜園。 憐愍世間同一子， 法教如斯甚安樂。』 王聞此言大歡悅， 如所愿者皆相許。 即敕諸臣凈宮殿， 幡蓋香花恣嚴飾， 復以二萬勇健軍， 操持劍戟令防護。 婇女絃歌相娛樂， 復以瓔珞莊嚴身， 珍床寶座敷綩綖， 處在勝殿如天女。」
佛告諸比丘：「爾時，四天王、釋提桓因、夜摩天、兜率陀天、樂變化天、他化自在天、娑婆世界主梵天王、梵眾天、梵輔天、妙光天、少光天、光嚴天、凈居天、阿迦尼吒天、摩醯首羅天，及余無量百千天眾，悉皆雲集互相謂言：『菩薩將欲下生，我等諸天不往侍從，墮無反覆不知恩養。誰能堪任侍衛菩薩下閻浮提，從初入胎及以出胎，童子盛年，遊戲受欲，出家苦行，詣菩提座，降伏魔軍，轉正法輪現大神力，下忉利天入般涅槃，常能奉事終不捨離？』爾時，諸天子等而說頌曰：
「『汝等誰堪任， 歡喜隨菩薩， 當得福增長， 亦獲大名譽
現代漢語譯本： 『所有囚犯都應被寬恕，應當讓他們離開空蕩的牢房。 連續七天七夜廣泛地佈施，救濟貧困的人，使他們充足。 一定要使政治清明，減輕徭役，讓官府沒有爭訟。 每個人都應心懷慈悲互相對待，如同升入忉利天的歡喜園。 憐憫世間眾生如同自己的孩子，這樣的教法是多麼安樂啊！』 國王聽到這些話非常高興，所有願望都答應了。 立即命令大臣們清掃宮殿，用幡蓋、香花盡情裝飾， 又用兩萬勇猛的士兵，手持劍戟進行防護。 宮女們彈奏樂器歌唱娛樂，又用瓔珞裝飾身體， 珍貴的床鋪和寶座鋪上華麗的毯子，（國王）像天女一樣坐在華麗的宮殿里。 佛陀告訴眾比丘：『那時，四大天王、釋提桓因、夜摩天、兜率天、樂變化天、他化自在天、娑婆世界主梵天王、梵眾天、梵輔天、妙光天、少光天、光嚴天、凈居天、阿迦尼吒天、摩醯首羅天，以及其他無數百千天眾，都聚集在一起，互相說道：『菩薩將要下生，我們這些天人不前去侍奉，就會墮落，不知報答恩情。誰能勝任侍衛菩薩下到閻浮提，從最初入胎到出生，童年盛年，遊戲享樂，出家苦行，到達菩提樹下，降伏魔軍，轉動法輪，顯現大神力，下到忉利天進入涅槃，始終奉事而不捨離？』那時，諸天子等說了偈頌： 『你們誰能勝任，歡喜地跟隨菩薩， 將會得到福德增長，也會獲得大名聲譽。』
English version: 'All prisoners should be pardoned, they should be released from the empty prisons. For seven days and seven nights, give alms widely, relieve the poor and make them sufficient. It is imperative to make the government clear, reduce corvée labor, and let the courts be free of disputes. Everyone should treat each other with compassion, as if ascending to the Joyful Garden of Trayastrimsa Heaven. Have compassion for the world as if they were your own children, such teachings are so peaceful and joyful!' The king was very pleased to hear these words, and agreed to all the requests. He immediately ordered the ministers to clean the palace, and decorate it lavishly with banners, canopies, and fragrant flowers, He also used twenty thousand brave soldiers, holding swords and halberds for protection. The palace women played music and sang for entertainment, and adorned themselves with necklaces, Precious beds and thrones were covered with luxurious carpets, (the king) sat in the magnificent palace like a celestial maiden. The Buddha told the monks: 'At that time, the Four Heavenly Kings, Shakra, Yama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, the Brahma King of the Saha World, the Brahma Assembly Heaven, the Brahma Retinue Heaven, the Marvellous Light Heaven, the Minor Light Heaven, the Abhasvara Heaven, the Pure Abode Heaven, the Akanistha Heaven, Mahesvara Heaven, and countless other heavenly beings, all gathered together and said to each other: 'The Bodhisattva is about to descend, if we heavenly beings do not go to serve him, we will fall and not know how to repay his kindness. Who can be competent to serve the Bodhisattva down to Jambudvipa, from the initial entry into the womb to birth, childhood and youth, playing and enjoying pleasures, leaving home for ascetic practices, reaching the Bodhi tree, subduing the demon army, turning the Dharma wheel, manifesting great divine power, descending to Trayastrimsa Heaven and entering Nirvana, always serving without abandoning him?' At that time, the heavenly sons and others spoke in verses: 'Who among you is competent, to joyfully follow the Bodhisattva, Will gain an increase in merit, and also obtain great fame and reputation.'
。 若求忉利宮， 勝妙常安樂， 婇女眾圍繞， 應隨清凈月。 若求妙園林， 勝處常遊戲， 寶地金花飾， 應隨離垢光。 若求象馬車， 游處歡喜園， 婇女眾圍繞， 應隨大丈夫。 若求夜摩天， 及以兜率宮， 所生常見敬， 應隨大名稱。 若求化樂天， 自在諸宮室， 遊戲變化樂， 應隨功德者。 若求作魔王， 遠離諸毒心， 神變窮邊際， 應隨利益者。 若求超欲界， 住勝妙梵宮， 修行四等心， 應隨禪定者。 若求生人間， 受輪王勝報， 七寶從心至， 應隨離欲尊。 若求人王位， 長者及居士， 財富無怨敵， 應隨無上士。 若求大富貴， 端正及名譽， 教令有威德， 應隨梵音者。 若求人天報， 並致三界安， 無漏慧及禪， 應隨法自在。 若求斷貪慾， 及去瞋癡等， 淡泊志寂然， 應隨調心者。 若求一切智， 緣覺及聲聞， 十方師子吼， 應隨功德海。 若求閉惡趣， 開諸甘露門， 方升八正道， 應隨遠險路
現代漢語譯本 如果想求生忉利天宮，享受殊勝美妙的安樂，被眾多天女圍繞，應當追隨清凈的月光。 如果想求得美妙的園林，在殊勝之地常常嬉戲，以寶地和金花裝飾，應當追隨遠離塵垢的光芒。 如果想求得像、馬、車，在歡喜的園林中游玩，被眾多天女圍繞，應當追隨大丈夫。 如果想求生夜摩天，以及兜率天宮，所生之處常受尊敬，應當追隨大名聲者。 如果想求生化樂天，自在地擁有各種宮室，享受嬉戲變化的快樂，應當追隨有功德的人。 如果想求作魔王，遠離各種毒害之心，擁有神通變化無窮無盡，應當追隨利益眾生的人。 如果想超越欲界，居住在殊勝的梵天宮殿，修行慈悲喜捨四種平等心，應當追隨禪定修行者。 如果想求生人間，承受轉輪王的殊勝果報，七寶能隨心而至，應當追隨遠離慾望的尊者。 如果想求得人王的地位，或者成為長者和居士，擁有財富且沒有怨敵，應當追隨無上士。 如果想求得大富大貴，相貌端正且有名譽，教令具有威德，應當追隨梵音者。 如果想求得人天福報，並使三界安寧，獲得無漏的智慧和禪定，應當追隨法自在者。 如果想斷除貪慾，以及去除嗔恨、愚癡等煩惱，志向淡泊而寂靜，應當追隨調伏內心的人。 如果想求得一切智慧，成為緣覺或聲聞，發出十方獅子吼，應當追隨功德如海的人。 如果想關閉惡趣之門，開啟甘露之門，從而登上八正道，應當追隨遠離險惡道路的人。
English version If one seeks the Trayastrimsha Heaven, with its superior and wonderful bliss, surrounded by celestial maidens, one should follow the pure moon. If one seeks beautiful gardens, and to play in superior places, adorned with jeweled grounds and golden flowers, one should follow the light that is free from defilement. If one seeks elephants, horses, and carriages, and to play in joyful gardens, surrounded by celestial maidens, one should follow the great man. If one seeks the Yama Heaven, and the Tushita Heaven, where one is always respected, one should follow the one with great renown. If one seeks the Paranirmitavasavartin Heaven, with its free and varied palaces, enjoying the bliss of play and transformation, one should follow the meritorious one. If one seeks to become a demon king, far from all poisonous thoughts, with boundless magical transformations, one should follow the one who benefits others. If one seeks to transcend the desire realm, and dwell in the superior Brahma palace, cultivating the four immeasurable minds, one should follow the one who practices meditation. If one seeks to be born in the human realm, receiving the superior reward of a wheel-turning king, with the seven treasures coming at will, one should follow the venerable one who is free from desire. If one seeks the position of a human king, or to be an elder or householder, with wealth and no enemies, one should follow the unsurpassed one. If one seeks great wealth and honor, with a handsome appearance and reputation, whose teachings have power and virtue, one should follow the one with the Brahma voice. If one seeks the rewards of gods and humans, and to bring peace to the three realms, with undefiled wisdom and meditation, one should follow the one who is free in the Dharma. If one seeks to cut off greed, and remove anger, ignorance, and other afflictions, with a simple and tranquil mind, one should follow the one who tames the mind. If one seeks all wisdom, to become a Pratyekabuddha or Shravaka, and roar the lion's roar in the ten directions, one should follow the ocean of merit. If one seeks to close the doors of the evil realms, and open the doors of nectar, thus ascending the Noble Eightfold Path, one should follow the one who is far from dangerous paths.
。 若求見諸佛， 聽受甚深法， 及冀眾福祐， 應隨功德藏。 若求出纏縛， 生老病死苦， 清凈如虛空， 應隨離垢人。 若求一切敬， 相好莊嚴德， 及能拯自他， 應隨可欣樂。 若求戒定慧， 甚深難可證， 智者速解脫， 應隨大醫王。 若求無量德， 究竟皆圓滿， 及生涅槃樂， 應隨智成就。』
「爾時，諸天眾會聞此偈已，八萬四千四天王天、百千忉利天、百千夜摩天、百千兜率天、百千化樂天、百千他化自在天、六萬魔天、前世積德六萬八千梵眾天，乃至阿迦尼吒天與無央數百千諸天，如是等天先來在會，復有他方東西南北、四維上下無量百千諸天眾等，皆悉來集。時大會中上首天子，而說頌曰：
「『汝等今應聽， 我起決定心， 舍欲及神通， 諸禪三昧樂。 隨從最勝者， 降生處母胎， 不令諸惡侵， 常當爲擁護。 以諸妙音樂， 讚誦功德海， 令天人歡喜， 發無上道心。』 人天聞是已， 歡喜消眾患， 散以曼陀花， 月花勝月等， 及熏沉水香， 供養凈福者
現代漢語譯本 『如果想要見到諸佛，聽聞甚深的佛法，以及希望得到眾多的福佑，就應當追隨擁有功德的人。 如果想要脫離纏縛，擺脫生老病死的痛苦，達到像虛空一樣清凈的境界，就應當追隨沒有污垢的人。 如果想要得到一切的尊敬，擁有美好莊嚴的相貌和品德，以及能夠救度自己和他人，就應當追隨令人歡喜的人。 如果想要獲得戒、定、慧，這些甚深難以證得的智慧，使智者能夠迅速解脫，就應當追隨偉大的醫王。 如果想要獲得無量的功德，最終達到圓滿的境界，以及體驗涅槃的快樂，就應當追隨智慧成就的人。』 『那時，諸天眾會聽聞這首偈頌后，八萬四千四天王天、百千忉利天、百千夜摩天、百千兜率天、百千化樂天、百千他化自在天、六萬魔天、前世積累功德的六萬八千梵眾天，乃至阿迦尼吒天與無數百千諸天，這些天眾先前就在會場，又有來自其他方位，東西南北、四維上下無數百千諸天眾等，都聚集而來。當時大會中為首的天子，說了這首偈頌： 『你們現在應當聽，我已下定決心，捨棄慾望和神通，以及各種禪定三昧的快樂。 追隨最殊勝的人，當他降生在母親的胎中時，不讓任何邪惡侵擾，我將常常守護他。 用各種美妙的音樂，讚頌他如大海般的功德，讓天人和眾生都歡喜，發起無上的菩提心。』 人天聽聞這些話后，歡喜地消除了各種疾病，散佈曼陀羅花、月花、勝月花等，以及熏燒沉水香，供養清凈有福德的人。
English version 'If one seeks to see all Buddhas, to hear the profound Dharma, and to hope for numerous blessings, one should follow those who possess merit. If one seeks to escape entanglement, to be free from the suffering of birth, old age, sickness, and death, and to attain a state of purity like the void, one should follow those who are without defilement. If one seeks to receive all respect, to possess beautiful and dignified appearances and virtues, and to be able to save oneself and others, one should follow those who are delightful. If one seeks to obtain precepts, concentration, and wisdom, these profound and difficult-to-attain qualities, so that the wise can quickly achieve liberation, one should follow the great physician. If one seeks to obtain immeasurable merit, to ultimately reach a state of perfection, and to experience the bliss of Nirvana, one should follow those who have achieved wisdom.' 'At that time, after the assembly of gods heard this verse, eighty-four thousand Four Heavenly Kings, hundreds of thousands of Trayastrimsha gods, hundreds of thousands of Yama gods, hundreds of thousands of Tushita gods, hundreds of thousands of Nirmanarati gods, hundreds of thousands of Paranirmitavasavartin gods, sixty thousand Mara gods, sixty-eight thousand Brahma gods who had accumulated merit in past lives, and even the Akanishta gods, along with countless hundreds of thousands of other gods, who were already present at the assembly, and countless hundreds of thousands of gods from other directions, east, west, south, north, and the four intermediate directions, all gathered. At that time, the leading deva in the assembly spoke this verse: 'You should all listen now, I have made a firm resolution, to relinquish desires and supernatural powers, and the bliss of all dhyanas and samadhis. To follow the most supreme one, when he is born in his mother's womb, not allowing any evil to intrude, I will always protect him. With all kinds of wonderful music, I will praise his ocean-like merits, making gods and humans rejoice, and inspiring the unsurpassed Bodhi mind.' After humans and gods heard these words, they joyfully eliminated all diseases, scattered Mandarava flowers, moon flowers, superior moon flowers, and other flowers, and burned aloeswood incense, offering them to the pure and virtuous one.
。 『菩薩處胎中， 不為三垢染， 越于生老死， 得導窮邊際， 我等持凈心， 隨從智慧者。 釋梵天王等， 見行七步時， 以手捧香水， 浴是無垢聖， 順世諸所為， 人天獲大福。 處欲常無染， 逾城棄寶位， 我等愿隨逐。 敷草坐道場， 降魔成正覺， 勸說微妙法， 佛事遍三界， 甘露洽群生， 乃至歸涅槃， 常隨無暫舍。』」
佛告諸比丘：「欲界無量天女，見菩薩身形相微妙，將欲下生，各作是言：『何等女人應生菩薩？必有勝德堪懷尊者。』咸皆慕羨懷敬愛心，以己福報獲彼神通，得意生身，自彼天宮于剎那頃至迦毗羅城。其迦毗羅城周匝百千，園林池沼莊嚴殊勝，如帝釋宮，于其宮內有一大殿，名曰持國，摩耶聖后住在其中，種種莊嚴敷置綺麗，清凈無垢光明威神。聖後身佩瓔珞被以天衣，種種妙寶莊嚴其體。時諸天女至此殿已，住在虛空瞻于聖后。而有偈言：
「欲界諸天女， 觀菩薩妙身， 咸作是思惟： 『菩薩母何類？』 競持花鬘等， 涂香及末香， 歡喜詣王宮， 合掌而恭敬。 袨服麗容貌， 舒手咸共指， 見坐勝寶床， 善心諦觀察
現代漢語譯本 『菩薩在胎中時，不被三種污垢所染，超越了生老病死，能夠引導眾生到達究竟的彼岸。我們應當保持清凈的心，追隨有智慧的人。釋提桓因、梵天王等，看到菩薩行走七步時，用手捧著香水，沐浴這位無垢的聖者，順應世俗所做的一切，使人天都獲得巨大的福報。菩薩身處慾望之中卻能常保清凈，捨棄王位和珍寶，我們都願意追隨他。他鋪草為座在菩提樹下，降伏魔眾成就正覺，勸說微妙的佛法，佛的事業遍佈三界，甘露滋潤著眾生，乃至到他進入涅槃，我們都將永遠追隨，不曾片刻舍離。』 佛告訴眾比丘：『欲界無量的天女，看到菩薩的身體相貌非常微妙，將要降生時，各自說道：『什麼樣的女人才能生下菩薩呢？必定是有殊勝的德行才能懷上這位尊者。』她們都羨慕敬愛，憑藉自己的福報獲得神通，以意生身，從各自的天宮在剎那間到達迦毗羅城。那迦毗羅城周圍有成百上千的園林池塘，莊嚴殊勝，如同帝釋天宮。在宮內有一座大殿，名叫持國，摩耶聖后就住在其中，各種裝飾佈置得華麗精美，清凈無垢，光明威嚴。聖後身上佩戴著瓔珞，穿著天衣，用各種珍寶裝飾身體。這時，天女們來到這座大殿，停留在空中瞻仰聖后。她們還說了偈語： 『欲界諸位天女，看到菩薩微妙的身體，都這樣思量：『菩薩的母親是什麼樣的呢？』她們爭相拿著花環等，涂香和末香，歡喜地來到王宮，合掌恭敬。她們穿著華麗的衣服，容貌美麗，伸出手來一起指著，看到聖後坐在珍貴的寶床上，以善心仔細地觀察。』
English version 'When the Bodhisattva is in the womb, he is not defiled by the three impurities, he transcends birth, old age, sickness, and death, and is able to guide all beings to the ultimate shore. We should maintain a pure heart and follow the wise one. Indra, Brahma, and other heavenly kings, seeing the Bodhisattva walk seven steps, used their hands to hold fragrant water and bathe this immaculate sage, following the ways of the world, so that humans and gods would receive great blessings. The Bodhisattva, though in the midst of desires, always remains pure, abandoning his throne and treasures, and we are all willing to follow him. He spread grass to sit under the Bodhi tree, subdued the demons and attained enlightenment, preached the subtle Dharma, the Buddha's work pervades the three realms, and the nectar nourishes all beings, even until he enters Nirvana, we will always follow, never leaving for a moment.' The Buddha told the monks: 'The countless heavenly maidens of the desire realm, seeing the Bodhisattva's body and appearance as extremely subtle, and that he was about to descend, each said: 'What kind of woman can give birth to a Bodhisattva? She must have outstanding virtues to conceive this venerable one.' They all admired and loved him, and with their own blessings, they obtained supernatural powers, and with their mind-made bodies, they arrived at Kapilavastu from their respective heavens in an instant. The city of Kapilavastu was surrounded by hundreds and thousands of gardens and ponds, magnificent and splendid, like the palace of Indra. Inside the palace was a great hall called 'Holder of the Nation,' where the Holy Queen Maya resided, adorned with various exquisite decorations, pure and immaculate, with radiant and majestic power. The Holy Queen wore necklaces and celestial garments, and her body was adorned with various precious jewels. At this time, the heavenly maidens arrived at this hall, staying in the air and gazing at the Holy Queen. They also spoke in verses: 'The heavenly maidens of the desire realm, seeing the Bodhisattva's subtle body, all thought: 'What kind of mother does the Bodhisattva have?' They competed to hold flower garlands, etc., fragrant ointments and powdered incense, and joyfully went to the royal palace, joining their palms in respect. They wore gorgeous clothes, with beautiful faces, and stretched out their hands, all pointing, seeing the Holy Queen sitting on a precious bed, carefully observing with kind hearts.'
。 『人間斯妙質， 天上未曾有， 我等常自謂， 天女中殊勝。 今睹斯人已， 自生輕賤心， 勝功德莊嚴， 顏容甚端正。 若非此勝德， 誰堪菩薩母？ 譬如無價珠， 置於凈寶器。 如是菩薩母， 堪懷勝德人， 見者生歡喜， 其心無厭倦。 面目甚端正， 身相極光明， 如月在虛空， 睹之而意凈。 如日盛暉耀， 如真金百鍊， 見彼菩薩母， 光明亦如是。 髮香且柔澤， 紺黑類玄蜂， 皓齒如空星， 目若青蓮葉。 支節善隨轉， 手足皆平正， 天中尚無匹， 人間誰與比？』 如是審觀察， 右繞散香花， 稱名嘆佛母， 還返于天上。 爾時四護世， 釋梵及欲天， 並餘八部眾， 皆來衛佛母。 諸天咸已見， 菩薩將下生， 赍持妙香花， 歡喜詣前住。 合掌稽首請， 下生時已至， 辯才師子王， 哀愍生世間
現代漢語譯本 『人間的這種美妙資質，天上從未有過。 我們常常自詡，是天女中最殊勝的。 如今見到這個人，自慚形穢， 她擁有殊勝的功德莊嚴，容顏極其端正。 若非有如此殊勝的德行，誰能堪當菩薩的母親呢？ 譬如無價的寶珠，被放置在乾淨的寶器中。 如此菩薩的母親，堪能懷有殊勝德行的人， 見到她的人都心生歡喜，內心沒有厭倦。 她的面容極其端正，身相極其光明， 如同明月在虛空中，看到她就心意清凈。 如同太陽光輝盛大，如同真金百鍊， 見到這位菩薩的母親，她的光明也是如此。 她的頭髮芬芳柔順，紺黑如玄蜂， 皓齒如夜空中的星辰，眼睛如同青蓮的葉子。 肢體關節靈活轉動，手足都平正端莊， 天界尚且沒有能與之匹敵的，人間又有誰能與她相比呢？』 如此仔細觀察后，右繞散花， 稱頌佛母的名號，讚歎她的功德，然後返回天上。 這時，四位護世天王，釋提桓因、梵天以及欲界諸天， 還有其餘八部眾，都來護衛佛母。 諸天都已見到，菩薩即將降生， 他們帶著美妙的香花，歡喜地來到佛母面前。 合掌稽首，恭請佛母降生，時機已到， 辯才無礙的師子王啊，請您慈悲憐憫，降生到世間吧。
English version 'Such a wonderful quality in the human realm, never seen in the heavens. We often boast that we are the most outstanding among the celestial maidens. But now, having seen this person, we feel ashamed of our own inferiority. She possesses superior meritorious adornments, and her countenance is extremely dignified. If not for such superior virtue, who could be worthy of being the mother of a Bodhisattva? It is like a priceless pearl, placed in a clean and precious vessel. Such is the mother of the Bodhisattva, worthy of bearing a person of superior virtue, Those who see her are filled with joy, and their hearts never tire of her. Her face is extremely dignified, and her form is exceedingly radiant, Like the moon in the void, seeing her purifies the mind. Like the sun's magnificent radiance, like pure gold refined a hundred times, Seeing this mother of the Bodhisattva, her radiance is also like this. Her hair is fragrant and soft, dark blue like a black bee, Her white teeth are like stars in the night sky, and her eyes are like the leaves of a blue lotus. Her limbs and joints move smoothly, and her hands and feet are all even and upright, Even in the heavens, there is no match for her; who in the human realm can compare with her?' After observing her carefully in this way, they circumambulated her to the right, scattering flowers, They praised the name of the Buddha's mother, extolled her virtues, and then returned to the heavens. At that time, the four guardian kings of the world, Śakra, Brahmā, and the gods of the desire realm, Along with the other eight classes of beings, all came to protect the Buddha's mother. The gods had all seen that the Bodhisattva was about to descend, They brought wonderful fragrant flowers and joyfully came before the Buddha's mother. They joined their palms and bowed their heads, requesting the Buddha's mother to descend, for the time had come, O Lion King of eloquence, please have compassion and descend into the world.
。」
佛告諸比丘：「菩薩將下生時，東方有無量百千菩薩，皆是一生補處，來詣兜率天宮供養菩薩，南西北方、四維上下一生補處，皆至兜率天宮供養菩薩；十方世界四天王天、三十三天、夜摩天、兜率陀天、樂變化天、他化自在天，如是等各與八萬四千天女，前後圍繞至兜率宮，鼓樂絃歌供養菩薩。爾時，菩薩處大樓閣，坐于眾德所生勝藏師子之座，彼諸菩薩及無量百千萬億那由他諸天圍繞，供養恭敬尊重讚歎，即于兜率最勝天宮而便降生。
「將下生時，放未曾有身相光明，遍照三千大千世界，世界中間幽冥之處，日月威光所不能照，而皆大明。其中眾生各得相見，咸作是言：『云何此中忽生眾生？』是時三千大千世界，六種震動有十八相，所謂搖動、極搖動、遍搖動，扣擊、極扣擊、遍扣擊，移轉、極移轉、遍移轉，涌覆、極涌覆、遍涌覆，出聲、極出聲、遍出聲，邊涌中沒，中涌邊沒，東涌西沒，西涌東沒，南涌北沒，北涌南沒。是時，一切眾生歡喜踴躍，愛樂清凈快樂無極，稱揚讚美。聞諸聲時，無一眾生恐畏驚悸，梵釋護世、日月威光皆悉不現，一切地獄、畜生、餓鬼，及諸眾生皆蒙安隱。無一眾生於此時中為貪瞋癡等，一切煩惱之所逼迫，互相慈愍起利益心，如父如母如兄如弟
現代漢語譯本 佛陀告訴眾比丘：『當菩薩將要降生時，東方有無數百千位菩薩，他們都是一生補處菩薩，來到兜率天宮供養菩薩。南方、西方、北方、四維、上方、下方的一生補處菩薩，也都來到兜率天宮供養菩薩。十方世界的四天王天、三十三天、夜摩天、兜率陀天、樂變化天、他化自在天等，各自帶領八萬四千天女，前後圍繞來到兜率宮，以鼓樂絃歌供養菩薩。那時，菩薩身處高大樓閣，坐在由眾多功德所生的殊勝寶座上，那些菩薩以及無數百千萬億那由他的諸天圍繞著他，供養、恭敬、尊重、讚歎。菩薩就在兜率最殊勝的天宮降生。』 『當菩薩將要降生時，會放出前所未有的身相光明，遍照三千大千世界。世界中間幽暗之處，日月的光輝都無法照到，這時都被照得明亮。其中的眾生都能互相看見，都說：『為什麼這裡忽然出現了眾生？』這時，三千大千世界發生六種震動，有十八種相，分別是搖動、極搖動、遍搖動，扣擊、極扣擊、遍扣擊，移轉、極移轉、遍移轉，涌覆、極涌覆、遍涌覆，出聲、極出聲、遍出聲，邊涌中沒，中涌邊沒，東涌西沒，西涌東沒，南涌北沒，北涌南沒。這時，一切眾生都歡喜踴躍，愛樂清凈，快樂無極，稱揚讚美。聽到這些聲音時，沒有一個眾生感到恐懼驚慌。梵天、帝釋天、護世天王、日月的光輝都消失不見，一切地獄、畜生、餓鬼以及其他眾生都得到安穩。沒有一個眾生在這個時候被貪、嗔、癡等一切煩惱所逼迫，他們互相慈悲憐憫，生起利益他人的心，如同父親、母親、兄長、弟弟一樣。』
English version The Buddha told the monks, 'When a Bodhisattva is about to descend to be born, countless hundreds of thousands of Bodhisattvas from the east, all of whom are in their last life before Buddhahood, come to the Tusita Heaven Palace to make offerings to the Bodhisattva. Those from the south, west, north, the four intermediate directions, above, and below, who are in their last life before Buddhahood, also come to the Tusita Heaven Palace to make offerings to the Bodhisattva. The Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven from the ten directions, each with eighty-four thousand heavenly maidens, surround the Tusita Palace, playing music and singing to make offerings to the Bodhisattva. At that time, the Bodhisattva resides in a great pavilion, seated on a magnificent lion throne born of numerous merits. Those Bodhisattvas and countless hundreds of millions of nayutas of devas surround him, making offerings, showing respect, reverence, and praise. Then, the Bodhisattva descends to be born in the most excellent Tusita Heaven Palace.' 'When the Bodhisattva is about to descend to be born, he emits an unprecedented light from his body, illuminating the three thousand great thousand worlds. The dark places in the middle of the world, where the light of the sun and moon cannot reach, are all illuminated. The beings in those places can see each other and say, 'Why have beings suddenly appeared here?' At that time, the three thousand great thousand worlds experience six kinds of earthquakes with eighteen aspects: shaking, extreme shaking, and universal shaking; striking, extreme striking, and universal striking; moving, extreme moving, and universal moving; rising and overturning, extreme rising and overturning, and universal rising and overturning; sounding, extreme sounding, and universal sounding; the edges rising and the center sinking, the center rising and the edges sinking, the east rising and the west sinking, the west rising and the east sinking, the south rising and the north sinking, and the north rising and the south sinking. At that time, all beings rejoice and leap for joy, loving purity, experiencing boundless happiness, and praising the Bodhisattva. When they hear these sounds, no being feels fear or panic. The light of Brahma, Indra, the world protectors, the sun, and the moon all disappear. All hells, animals, hungry ghosts, and other beings are at peace. No being at this time is oppressed by greed, hatred, ignorance, or any other afflictions. They have compassion for each other, and they develop a mind to benefit others, like a father, mother, elder brother, or younger brother.'
。人天樂器不鼓自鳴，無量諸天頂戴擎捧是妙樓閣，無量百千天女，前後圍繞奏天伎樂。其樂音中出是妙偈，嘆菩薩曰：
「『尊者長夜積修習， 所有凈業皆圓滿， 住于真正勝理中， 今致天人上供養。 往昔無量拘胝劫， 能施所愛妻子等， 由彼行檀獲勝報， 故得諸天妙花香。 自割身肉而秤之， 慈心救彼垂死鴿， 復以行檀獲勝報， 能令餓鬼得充足。 尊者過去無邊劫， 堅持凈戒未嘗毀， 由彼尸羅獲勝報， 能令惡趣息眾患。 尊者過去無邊劫， 求菩提故行忍辱， 由彼羼提獲勝報， 能令人天互慈愍。 尊者過去無邊劫， 勝修精進無休已， 由彼勤劬獲勝報， 身相端嚴如須彌。 尊者過去無邊劫， 為斷結使修諸定， 由彼禪那獲勝報， 能令今世無煩惱。 尊者過去無邊劫， 修習智慧斷諸結， 由彼般若獲勝報， 能使光明甚清凈。 被慈甲冑除煩惱， 由愍世間今現生， 證得第一妙喜舍， 尊獲梵住歸命禮。 照以智慧光明炬， 凈除癡冥諸過失， 三千大千以為主， 歸命牟尼大導師
現代漢語譯本 天上的樂器無需敲擊便自行鳴響，無數天神頂戴著精美的樓閣，無數的天女前後圍繞，演奏著天上的音樂。音樂聲中傳出美妙的偈語，讚歎菩薩說： 『尊者您長久以來積累修行，所有清凈的功德都已圓滿，安住于真正殊勝的道理之中，如今才得到天人和眾生的供養。 在過去無量無數的劫中，您能佈施所珍愛的妻子等，因為這種佈施的行為獲得了殊勝的果報，所以能得到諸天美妙的花香。 您曾割下自己的肉來稱量，用慈悲心救助那隻垂死的鴿子，又因為這種佈施的行為獲得了殊勝的果報，所以能讓餓鬼得到充足的食物。 尊者您在過去無邊的劫中，堅持清凈的戒律從未毀犯，因為這種持戒的行為獲得了殊勝的果報，所以能讓惡道眾生停止遭受苦難。 尊者您在過去無邊的劫中，爲了求得菩提而修行忍辱，因為這種忍辱的行為獲得了殊勝的果報，所以能使人天之間互相慈愛憐憫。 尊者您在過去無邊的劫中，精進修行從不懈怠，因為這種勤奮努力的行為獲得了殊勝的果報，所以身相端正莊嚴如同須彌山。 尊者您在過去無邊的劫中，爲了斷除煩惱而修習各種禪定，因為這種禪定的修行獲得了殊勝的果報，所以能使今生沒有煩惱。 尊者您在過去無邊的劫中，修習智慧斷除各種煩惱，因為這種般若智慧的修行獲得了殊勝的果報，所以能使光明非常清凈。 您身披慈悲的鎧甲，消除煩惱，因為憐憫世間眾生而今生出現，證得了第一殊勝的喜舍，尊者您獲得了梵住，我等歸命頂禮。 用智慧的光明火炬照耀，清凈消除愚癡黑暗的各種過失，您是三千大千世界的主宰，我等歸命頂禮偉大的導師牟尼。』
English version The celestial instruments play without being struck, and countless deities hold aloft magnificent pavilions. Numerous celestial maidens surround them, playing heavenly music. From the music emerge wonderful verses, praising the Bodhisattva, saying: 'Venerable one, you have accumulated practice over long nights, all your pure deeds are perfected. You dwell in the true and supreme principle, and now receive offerings from gods and humans. In countless kalpas of the past, you were able to give away your beloved wife and others. Because of this act of giving, you obtained a supreme reward, and thus receive the wonderful fragrance of flowers from the gods. You once cut off your own flesh to weigh it, and with a compassionate heart, saved a dying dove. Again, because of this act of giving, you obtained a supreme reward, and are able to provide sufficient food for hungry ghosts. Venerable one, in countless kalpas of the past, you upheld pure precepts without ever breaking them. Because of this morality, you obtained a supreme reward, and are able to stop the suffering of beings in evil realms. Venerable one, in countless kalpas of the past, you practiced patience for the sake of seeking Bodhi. Because of this patience, you obtained a supreme reward, and are able to make gods and humans mutually compassionate. Venerable one, in countless kalpas of the past, you diligently practiced without ceasing. Because of this diligence, you obtained a supreme reward, and your form is as majestic as Mount Sumeru. Venerable one, in countless kalpas of the past, you cultivated various samadhis to cut off afflictions. Because of this meditation, you obtained a supreme reward, and are able to be free from afflictions in this life. Venerable one, in countless kalpas of the past, you cultivated wisdom to cut off all afflictions. Because of this prajna wisdom, you obtained a supreme reward, and are able to make your light very pure. You are clad in the armor of compassion, eliminating afflictions. Because of your compassion for the world, you have appeared in this life, attaining the first supreme joy and equanimity. Venerable one, you have attained the Brahma-viharas, we take refuge and bow in reverence. Shining with the torch of wisdom, you purify and eliminate the darkness of ignorance and all faults. You are the master of the three thousand great thousand worlds, we take refuge and bow in reverence to the great teacher, Muni.'
。 勝慧神足得諸通， 見真實義能示現， 自既得濟能拯物， 歸命船師能渡者。 隨順世法示同凡， 不為世法之所染， 一切眾生若聞見， 獲不思議勝利益， 況復聽聞尊妙法， 信樂當生廣大善。 兜率天宮行闇冥， 閻浮提中日將出， 煩惱惛睡諸群生， 尊者皆當令覺悟。 迦毗羅城益興盛， 無量諸天眾圍繞， 諸天寶女奏天樂， 周遍王城演妙音。 佛母妙色以莊嚴， 福德威容乘凈業， 聖子端正甚奇特， 光明遍照三千界。 其國所有諸眾生， 皆離諍論諸煩惱， 一切慈心相敬順， 悉由菩薩之威力。 輸檀王種當興盛， 由斯應紹轉輪王， 其城所有諸珍藏， 一切眾寶皆盈滿。 夜叉羅剎鳩槃茶， 修羅密跡諸天眾， 守護菩薩所居處， 不久皆當證解脫， 悉以迴向菩提道， 愿速如尊成正覺。』」
處胎品第六
佛告諸比丘：「冬節過已，于春分中毗舍佉月，叢林花葉鮮澤可愛，不寒不熱，氐宿合時三界勝人，觀察天下白月圓凈，而弗沙星正與月合
現代漢語譯本 憑藉殊勝的智慧和神通，他獲得了各種神通，能洞見真理並將其展現出來。 自己已經得救，也能拯救他人，歸依這位如船師般的救度者。 他順應世俗的法則，表現得和凡人一樣，卻不被世俗的法則所污染。 一切眾生如果能聽聞或見到他，都會獲得不可思議的殊勝利益。 更何況是聽聞他所宣講的尊貴微妙的佛法，信受並樂於修行，必定會產生廣大的善果。 在兜率天宮，天色昏暗，而在閻浮提，太陽即將升起。 那些被煩惱和昏睡所困擾的眾生，尊者都將使他們覺悟。 迦毗羅城將更加興盛，無數的天眾圍繞著它。 天上的寶女演奏著天樂，美妙的音樂響徹整個王城。 佛母以她美妙的容顏來莊嚴自身，以福德和威嚴來承載清凈的業力。 聖子端正莊嚴，非常奇特，他的光明遍照三千大千世界。 這個國家的所有眾生，都遠離了爭論和煩惱。 他們都以慈悲之心互相尊敬和順從，這都是菩薩的威神之力所致。 凈飯王的後代將會興盛，因此他應當繼承轉輪王的王位。 這個城市的所有珍寶，各種寶物都將充滿。 夜叉、羅剎、鳩槃茶、修羅、密跡等天眾， 守護著菩薩所居住的地方，不久他們都將證得解脫。 他們都將功德迴向菩提之道，愿能像尊者一樣早日成就正覺。
處胎品第六
佛陀告訴眾比丘：『冬季過後，在春分時節的毗舍佉月，叢林中的花草樹葉鮮艷可愛，不冷不熱，當氐宿星與月亮會合時，三界中最殊勝的人，觀察到天下白月圓滿清凈，而弗沙星正好與月亮會合。』
English version With superior wisdom and divine powers, he attained all kinds of supernatural abilities, able to see the true meaning and manifest it. Having saved himself, he can also save others, taking refuge in this savior like a boatman. He conforms to worldly laws, appearing like an ordinary person, yet he is not tainted by worldly laws. If all sentient beings can hear or see him, they will receive inconceivable and superior benefits. Moreover, if they hear the noble and subtle Dharma he proclaims, believe in it, and joyfully practice it, they will surely generate vast good results. In the Tushita Heaven, the sky is dark, while in Jambudvipa, the sun is about to rise. Those sentient beings troubled by afflictions and drowsiness, the Venerable One will awaken them all. The city of Kapilavastu will become even more prosperous, surrounded by countless heavenly beings. Heavenly maidens play celestial music, and the beautiful sounds resonate throughout the royal city. The Buddha's mother adorns herself with her beautiful appearance, carrying pure karma with merit and majesty. The holy son is upright and dignified, very extraordinary, his light shines throughout the three thousand great thousand worlds. All sentient beings in this country are free from disputes and afflictions. They all respect and obey each other with compassionate hearts, all due to the power of the Bodhisattva. King Suddhodana's lineage will flourish, and therefore he should inherit the throne of a Chakravartin King. All the treasures of this city, all kinds of precious objects, will be abundant. Yakshas, Rakshasas, Kumbhandas, Asuras, and the secret traces of heavenly beings, Protect the place where the Bodhisattva resides, and soon they will all attain liberation. They all dedicate their merits to the path of Bodhi, wishing to quickly achieve perfect enlightenment like the Venerable One.
Chapter Six: The Embryo
The Buddha told the monks: 'After the winter solstice, in the month of Vaishakha during the spring equinox, the flowers and leaves in the forests are fresh and lovely, neither cold nor hot. When the Nakshatra of Rohini is in conjunction with the moon, the most superior person in the three realms, observing the full and pure white moon, and the Nakshatra of Pushya is exactly in conjunction with the moon.'
。菩薩是時從兜率天宮沒，入于母胎，為白象形，六牙具足，其牙金色首有紅光，形相諸根悉皆圓滿，正念了知，于母右脅降神而入。聖后是時安隱睡眠，即于夢中見如斯事。」
爾時，世尊欲重宣此義，而說偈言：
「勝人託生為白象， 皎潔如雪具六牙， 鼻足姝妙首紅光， 支節相狀皆圓滿。 降身右脅如遊戲， 佛母因斯極歡喜， 未曾得見及未聞， 身心安隱如禪定。
「爾時，聖後身心遍喜，即于座上以眾妙寶莊嚴其身，無數婇女恭敬圍繞，下於勝殿詣無憂園。到彼園已，遣信白輸檀王言：『要欲相見，王宜暫來。』王聞是信心甚歡喜，從寶座起，與諸臣佐及諸眷屬，前後翊從詣無憂園。既至園門舉體皆重，不能前進，而說偈言：
「『憶昔赴強敵， 身猶不為重， 今者忽如是， 此變當問誰？』
「時，凈居天子于虛空中現其半身，為輸檀王而說頌曰：
「『菩薩大威德， 下於兜率宮， 托在聖后胎， 為王之太子。 眾行皆圓滿， 人天所恭敬， 具慈悲福慧， 灌頂當受職。』
「時，輸檀王聞是偈已，合掌稽首作如是言：『我今見此希有之事。』於是入見聖后，自除憍慢，前問聖后：『欲何所求？惟愿為說
現代漢語譯本：菩薩那時從兜率天宮降臨，進入母親的胎中，化為一頭白象的形象，長著六根象牙，象牙呈金色，頭部有紅光，形體和各個器官都圓滿無缺，正念分明地知道自己從母親的右脅降生而入。聖后當時安穩地睡著，就在夢中看到了這樣的景象。 那時，世尊想要再次宣說這個道理，就說了偈語： 『殊勝之人託生為白象，潔白如雪，長著六根象牙，鼻子和腳都美好，頭部有紅光，肢體和各個部位的形態都圓滿。降生時從右脅進入，如同遊戲一般，佛母因此非常歡喜，從未見過或聽過這樣的事，身心安穩如同進入禪定。』 那時，聖後身心充滿喜悅，就在座位上用各種珍寶裝飾自己的身體，無數的宮女恭敬地圍繞著她，她從高貴的宮殿下來，前往無憂園。到達那裡后，她派人送信給凈飯王說：『想要見您一面，請大王暫時過來。』國王聽到這個訊息非常高興，從寶座上起身，帶著大臣和眷屬，前後簇擁著前往無憂園。到達園門時，他感到身體非常沉重，無法前進，於是說了偈語： 『回想以前去對抗強大的敵人，身體都不覺得沉重，現在忽然變成這樣，這種變化應該問誰呢？』 這時，凈居天子在虛空中顯現半身，為凈飯王說了偈語： 『菩薩具有大威德，從兜率天宮降臨，寄託在聖后的胎中，成為您的太子。他的各種修行都圓滿，受到人天恭敬，具備慈悲、福德和智慧，將來會接受灌頂，繼承王位。』 那時，凈飯王聽到這個偈語后，合掌叩頭，說道：『我今天看到了這樣稀有的事情。』於是他進去見聖后，去除驕慢之心，上前問聖后：『您想要什麼？請您告訴我。』
English version: At that time, the Bodhisattva descended from the Tusita Heaven and entered his mother's womb, taking the form of a white elephant with six tusks. The tusks were golden, and his head emitted a red light. His form and all his organs were perfect and complete. With mindfulness, he knew that he had entered his mother's right side. The Holy Queen was sleeping peacefully and saw this in a dream. Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The noble one is born as a white elephant, pure as snow, with six tusks. His nose and feet are beautiful, his head emits a red light, and his limbs and features are all perfect. He descends through the right side as if playing a game. The Buddha's mother is overjoyed, having never seen or heard of such a thing. Her body and mind are at peace, like being in meditation.' At that time, the Holy Queen was filled with joy in body and mind. She adorned herself with various precious jewels, and surrounded by countless palace women, she descended from the noble palace to the Asoka Garden. Upon arriving there, she sent a message to King Suddhodana, saying, 'I wish to see you. Please come for a while.' The king was delighted upon hearing this news. He rose from his throne and, with his ministers and retinue, went to the Asoka Garden. Upon reaching the garden gate, he felt his body become very heavy and could not move forward. He then spoke in verse: 'In the past, when facing powerful enemies, my body did not feel heavy. Now, it is suddenly like this. Who should I ask about this change?' At that time, a Pure Abode Deva appeared in the sky, showing half of his body, and spoke a verse to King Suddhodana: 'The Bodhisattva, with great power and virtue, descends from the Tusita Heaven and is dwelling in the Holy Queen's womb, to be your prince. His practices are all complete, and he is revered by humans and devas. He possesses compassion, merit, and wisdom, and will receive the consecration to inherit the throne.' Then, King Suddhodana, upon hearing this verse, joined his palms and bowed, saying, 'Today, I have witnessed such a rare event.' He then went to see the Holy Queen, abandoning his pride, and asked her, 'What do you desire? Please tell me.'
。』爾時，聖后以偈答曰：
「『我于睡夢中， 見象如白銀， 光色超日月， 身相甚嚴凈。 六牙有威勢， 難壞如金剛， 支體甚堅好， 來入於我腹。 爾後多瑞相， 愿王今善聽。 我見三千界， 弘敞廣嚴飾， 每於寢寐時， 諸天來讚我。 貪瞋等煩惱， 結使皆銷滅， 我心寂靜樂， 如在禪定中。 宜喚占夢人， 明解圍陀論， 善閑八耀法， 能辨吉兇者， 速召彼人來， 為我解斯夢。』 時王聞此語， 即召占夢人， 而語彼人言： 『宜占聖后夢。』 聖后時告彼， 己所夢因緣。 『汝既稱善占， 吾今為汝說。 我夢象如雪， 逾于日月光， 威勢有六牙， 支體甚嚴好。 妙色極光凈， 堅密如金剛， 來入我腹中， 我夢如是事。』 其人聞聖后， 說所夢因緣， 皆曰：『無不利， 斯夢甚為吉。 種族當興盛， 必生勝相子， 在家作輪王， 威力統所化。 出家成佛道， 哀愍諸世間， 當灑甘露法， 為人天所敬
現代漢語譯本 當時，聖後用偈語回答說： 『我在睡夢中，看見一頭像白銀一樣的大象， 它的光芒和色彩超越了太陽和月亮，身形非常莊嚴潔凈。 它有六顆牙齒，威猛有力，堅不可摧如同金剛， 四肢非常堅實美好，然後進入了我的腹中。 此後出現了許多吉祥的徵兆，希望大王您能仔細聽我說。 我看見三千世界，廣闊而莊嚴，裝飾華麗， 每當我睡覺的時候，諸天神都會來讚美我。 貪婪、嗔恨等煩惱，以及各種束縛都消除了， 我的內心寂靜而快樂，如同處於禪定之中。 應該召來佔夢的人，那些精通吠陀論， 熟悉八曜法，能夠辨別吉兇的人， 快點把他們召來，為我解這個夢。』 當時，國王聽了這些話，立刻召來了占夢的人， 並對他們說：『你們應該為聖后解夢。』 聖后當時告訴他們，自己做夢的因緣。 『既然你們擅長解夢，我現在就為你們說。 我夢見一頭像雪一樣潔白的大象，光芒勝過日月， 它有六顆威猛的牙齒，四肢非常莊嚴美好。 顏色美妙，極其光亮潔凈，堅固緊密如同金剛， 它進入了我的腹中，我的夢就是這樣。』 那些人聽了聖后講述的夢境因緣， 都說：『這夢沒有任何不利，是非常吉祥的。 您的種族將會興盛，必定會生下具有殊勝相貌的兒子， 在家將成為轉輪王，以威力統治所教化的人。 出家將成就佛道，憐憫世間一切眾生， 將灑下甘露般的佛法，受到人天尊敬。'
English version At that time, the Holy Queen replied with a verse: 'In my sleep, I saw an elephant like white silver, Its light and color surpassed the sun and moon, its form was very solemn and pure. It had six tusks, powerful and mighty, indestructible like diamond, Its limbs were very strong and beautiful, and then it entered my womb. After that, many auspicious signs appeared, I hope Your Majesty will listen carefully. I saw the three thousand worlds, vast and solemn, adorned with splendor, Every time I slept, the gods would come to praise me. Greed, hatred, and other afflictions, as well as all bonds, were eliminated, My heart was peaceful and joyful, as if in meditation. We should summon the dream interpreters, those who are proficient in the Vedas, Familiar with the eight luminaries, able to distinguish good and bad omens, Quickly summon them to interpret this dream for me.' At that time, the king, upon hearing these words, immediately summoned the dream interpreters, And said to them: 'You should interpret the Holy Queen's dream.' The Holy Queen then told them the cause of her dream. 'Since you are skilled in interpreting dreams, I will now tell you. I dreamed of an elephant as white as snow, its light surpassing the sun and moon, It had six powerful tusks, its limbs were very solemn and beautiful. Its color was exquisite, extremely bright and pure, firm and solid like diamond, It entered my womb, that was my dream.' Those people, upon hearing the Holy Queen's account of her dream, All said: 'There is nothing unfavorable, this dream is very auspicious. Your lineage will prosper, and you will surely give birth to a son with extraordinary features, At home, he will become a wheel-turning king, ruling with power over those he teaches. Upon leaving home, he will attain Buddhahood, having compassion for all beings in the world, He will spread the nectar-like Dharma, and be respected by humans and gods.'
。』
「時，輸檀王聞婆羅門解夢因緣，心甚歡喜，即以上妙衣服種種美食，而賜與之令歸本處。」
佛告諸比丘：「時，輸檀王於四城門四衢道中，為菩薩故設大施會，須食與食，須衣與衣，乃至香花臥具、田宅騎乘一切所求，皆悉給與。王時念言：『於何宮殿安置聖后，令得無憂歡樂而住？』時四天王來至王所，作如是言：『惟愿大王善自安隱勿思此事，我與菩薩取妙宮殿。』時天帝釋即來王所，而說偈言：
「『護世宮為劣， 不堪聖后居； 忉利有勝殿， 持來奉菩薩。』
「時，夜摩天子復來王所，而說偈言：
「『我有勝妙殿， 超過忉利宮， 在彼夜摩天， 今持奉菩薩。』
「兜率天子復來王所，而說偈言：
「『兜率妙天宮， 菩薩本居止， 是為最殊勝， 還持奉菩薩。』
「化樂天子復來王所，而說偈言：
「『我有寶宮殿， 隨心所化生， 莊嚴甚奇妙， 愿以奉菩薩。』
「他化自在天子復來王所，而說偈言：
「『我有妙宮殿， 超過諸欲天， 眾寶所莊嚴， 清凈悅心意。 光明甚奇耀， 周匝散香花， 愿以安聖后， 持來奉菩薩
現代漢語譯本 當時，輸檀王聽到婆羅門解釋夢境的因緣，心中非常歡喜，就用上好的衣服和各種美食賞賜給他，讓他回到原來的地方。 佛告訴眾比丘：『當時，輸檀王在四個城門和四通八達的道路上，爲了菩薩的緣故設立大型佈施會，需要食物的就給食物，需要衣服的就給衣服，乃至香花、臥具、田宅、坐騎等一切所求，都全部給予。』國王當時心想：『應該把聖后安置在哪個宮殿，才能讓她無憂無慮地快樂居住呢？』這時，四大天王來到國王那裡，這樣說道：『希望大王安心，不要為此事擔憂，我們為菩薩取來美妙的宮殿。』這時，天帝釋來到國王那裡，說了偈語： 『護世宮殿太簡陋，不適合聖后居住；忉利天有更勝的宮殿，我拿來奉獻給菩薩。』 這時，夜摩天子又來到國王那裡，說了偈語： 『我擁有更勝妙的宮殿，超過忉利天宮，在那夜摩天，現在拿來奉獻給菩薩。』 兜率天子又來到國王那裡，說了偈語： 『兜率天的美妙宮殿，是菩薩原本居住的地方，這是最殊勝的，現在拿來奉獻給菩薩。』 化樂天子又來到國王那裡，說了偈語： 『我擁有寶貴的宮殿，隨心意變化而生，裝飾得非常奇妙，願意用來奉獻給菩薩。』 他化自在天子又來到國王那裡，說了偈語： 『我擁有美妙的宮殿，超越所有欲界天，用各種珍寶裝飾，清凈而令人愉悅。光明非常奇特耀眼，周圍散發著香花，願意用來安置聖后，拿來奉獻給菩薩。』
English version At that time, King Suddhodana, upon hearing the Brahmin's explanation of the dream's significance, was greatly delighted. He bestowed upon him exquisite garments and various delicacies, and then sent him back to his place of origin. The Buddha told the monks, 'At that time, King Suddhodana, for the sake of the Bodhisattva, established a grand almsgiving event at the four city gates and crossroads. Those who needed food were given food, those who needed clothing were given clothing, and even fragrant flowers, bedding, fields, mounts, and all other requests were fulfilled. The king then pondered, 'In which palace should I place the holy queen so that she may dwell in joy and without worry?' At that moment, the Four Heavenly Kings came to the king and said, 'May Your Majesty be at peace and not worry about this matter. We will obtain a magnificent palace for the Bodhisattva.' Then, Indra, the king of the gods, came to the king and spoke in verse: 'The palace of the guardians of the world is inferior, not suitable for the holy queen to reside in; in Trayastrimsa there is a superior palace, I will bring it to offer to the Bodhisattva.' Then, the Yama deva came to the king and spoke in verse: 'I possess a more magnificent palace, surpassing the Trayastrimsa palace, in that Yama heaven, I now bring it to offer to the Bodhisattva.' The Tusita deva came to the king and spoke in verse: 'The magnificent palace of Tusita heaven, is where the Bodhisattva originally resided, it is the most supreme, I now bring it to offer to the Bodhisattva.' The Nirmanarati deva came to the king and spoke in verse: 'I possess a precious palace, created at will, adorned with great wonder, I wish to offer it to the Bodhisattva.' The Paranirmitavasavartin deva came to the king and spoke in verse: 'I possess a magnificent palace, surpassing all the desire realms, adorned with various treasures, pure and pleasing to the mind. Its light is wondrous and radiant, fragrant flowers are scattered all around, I wish to place the holy queen there, and bring it to offer to the Bodhisattva.'
。』」
佛告諸比丘：「是時，欲界諸天子等，為供養故，各各赍彼所有宮殿來至輸檀王宮。其王亦為菩薩造妙宮殿，綺飾精麗人間所無。爾時，菩薩以大嚴三昧威神力故，令彼一切諸宮殿中，悉現摩耶聖后之身，皆有菩薩，于母右脅結加趺坐。諸天子等各各自謂：『菩薩之母惟住我宮。』」
爾時，世尊重說偈言：
「大嚴三昧， 神化難思， 諸天悅豫， 父王歡喜。」
說是經時，會中有諸天子生如是念：「四天王天聞此人間污穢不凈，況乎此上三十三天乃至兜率諸大天耶？云何菩薩世間之寶，最勝清凈殊妙香潔，乃舍兜率處在人間，于母胎中經於十月？」
爾時，阿難承佛威神，長跪合掌而白佛言：「世尊！女人之身多諸欲惡，云何如來為菩薩時，乃舍兜率處於母胎右脅而住？」
佛告阿難：「菩薩昔在母胎，不為不凈之所染污，恒處寶殿嚴凈第一。如是寶殿為欲見不？當示于汝。」
阿難白佛言：「世尊！愿垂顯示，令諸見者皆生歡喜。」
爾時，如來即以神力，令娑婆世界主梵天王，與六十百千億梵天，下閻浮提來詣佛所，恭敬稽首，右繞三匝卻住一面。爾時，世尊知而故問梵天王言：「我昔為菩薩時，在胎十月，所居寶殿今為所在？汝可持來
現代漢語譯本：佛陀告訴眾比丘：『那時，欲界諸天子等爲了供養，各自帶著他們所有的宮殿來到輸檀王的宮殿。輸檀王也為菩薩建造了精美的宮殿，裝飾華麗，人間所沒有的。當時，菩薩以大嚴三昧的威神力，使所有宮殿中都顯現出摩耶聖后的身形，每個宮殿里都有菩薩在母親的右脅結跏趺坐。諸天子們各自認為：『菩薩的母親只住在我的宮殿里。』 當時，世尊又說了偈語：『大嚴三昧，神化難思，諸天喜悅，父王歡喜。』 在說這部經的時候，會中有一些天子生起這樣的念頭：『四天王天都聽說人間污穢不凈，更何況是其上的三十三天乃至兜率天的諸大天呢？為什麼菩薩是世間的珍寶，最殊勝清凈，香潔無比，卻捨棄兜率天而處在人間，在母親的胎中經歷了十個月呢？』 當時，阿難承受佛陀的威神力，長跪合掌對佛說：『世尊！女人的身體有很多欲望和惡習，為什麼如來作為菩薩時，卻捨棄兜率天而住在母親的右脅呢？』 佛陀告訴阿難：『菩薩過去在母親的胎中，沒有被不凈的東西所污染，一直住在莊嚴清凈的第一寶殿中。你想看看這樣的寶殿嗎？我將展示給你看。』 阿難對佛說：『世尊！希望您能展示出來，讓所有看到的人都心生歡喜。』 當時，如來就用神力，讓娑婆世界的主梵天王，帶著六十百千億梵天，來到閻浮提，來到佛陀所在的地方，恭敬地頂禮，右繞三圈，然後站在一邊。當時，世尊明知故問梵天王：『我過去作為菩薩時，在胎中十個月，所居住的寶殿現在在哪裡？你可以把它拿來。』
English version: The Buddha told the monks, 'At that time, the gods of the desire realm, for the sake of making offerings, each brought their respective palaces to King Suddhodana's palace. The king also built magnificent palaces for the Bodhisattva, adorned with exquisite decorations that were unparalleled in the human world. At that time, the Bodhisattva, through the power of the Great Majestic Samadhi, caused the form of Holy Queen Maya to appear in all the palaces, and in each palace, the Bodhisattva was sitting in the lotus position on his mother's right side. The gods each thought to themselves, 'The Bodhisattva's mother resides only in my palace.' At that time, the World Honored One spoke in verse: 'Great Majestic Samadhi, its divine transformations are inconceivable, the gods are delighted, and the father king is joyful.' While this sutra was being spoken, some of the gods in the assembly had this thought: 'The Four Heavenly Kings' Heaven has heard that the human world is filthy and impure, how much more so the Thirty-three Heavens above, and even the great gods of Tushita Heaven? Why would the Bodhisattva, a treasure of the world, the most supreme, pure, and fragrant, abandon Tushita and dwell in the human world, spending ten months in his mother's womb?' At that time, Ananda, receiving the Buddha's majestic power, knelt down with his palms together and said to the Buddha, 'World Honored One! The female body has many desires and evils, why did the Tathagata, when he was a Bodhisattva, abandon Tushita and dwell in his mother's right side?' The Buddha told Ananda, 'The Bodhisattva, in his mother's womb, was not defiled by impurity, but always resided in a magnificent and pure first palace. Do you wish to see such a palace? I will show it to you.' Ananda said to the Buddha, 'World Honored One! I wish that you would show it, so that all who see it may rejoice.' At that time, the Tathagata, using his divine power, caused the Brahma King, the lord of the Saha world, along with sixty hundred thousand billion Brahmas, to descend to Jambudvipa and come to the place where the Buddha was. They respectfully bowed, circumambulated three times to the right, and then stood to one side. At that time, the World Honored One, knowing but asking anyway, said to the Brahma King, 'When I was a Bodhisattva, I resided in a palace for ten months in the womb. Where is that palace now? You may bring it here.'
。」
梵天王言：「今在梵世。」時娑婆世界主稽首作禮忽然不現，于剎那頃升于梵宮，告妙梵天子言：「汝宜次第下至三十三天，高聲唱言：『今日梵王，欲將如來處胎之時所居寶殿還至佛所，若欲見者宜可速來。』」爾時，梵王即持菩薩之殿置梵殿中，其梵殿量縱廣正等三百由旬，而與八萬四千拘胝梵天恭敬圍繞，從於梵世下閻浮提。是時欲界無量諸天，皆悉雲集于如來所，以天妙衣、種種伎樂、花鬘、妙香、天莊嚴具而為供養。
時，天帝釋乃至他化自在，永不能睹菩薩之殿，雖審觀之亦不能見。時，四天王問帝釋言：「我等作何方便能睹斯殿？」帝釋報言：「當請如來乃得見耳。」時，天帝釋與四天王，稽首請佛。
是時，大梵天王先與諸梵，捧菩薩殿置於佛前。其殿三重周匝瑩飾，皆以牛頭栴檀天香所成，其香一分價直三千大千世界，光明照耀，以天眾寶而嚴飾之，床座器物皆稱菩薩，微妙綺麗人天所無，惟除菩薩旋螺之相。大梵天王所著天服，至菩薩座猶如水漬欽婆羅衣。其三殿內周匝皆有凈妙天花，其殿堅牢不可沮壞。凡所觸近皆生妙樂，如迦鄰陀衣。欲界一切諸天宮殿，悉現菩薩寶殿之中
現代漢語譯本：梵天王說：『現在（寶殿）在梵天世界。』當時，娑婆世界的教主頂禮后忽然消失，在剎那間升到梵天宮，告訴妙梵天子說：『你應當依次下到三十三天，高聲宣告：『今日梵天王，想要將如來在胎時所居住的寶殿送還給佛陀，如果想見的人應該趕快來。』當時，梵天王就將菩薩的寶殿放置在梵天宮中，那梵天宮的面積縱橫都是三百由旬，並有八萬四千俱胝梵天恭敬圍繞，從梵天世界降到閻浮提。這時，欲界無量的諸天，都聚集到如來所在之處，用天上的美妙衣物、各種樂器、花環、妙香、天上的裝飾品來供養。 當時，天帝釋乃至他化自在天，都永遠不能看到菩薩的寶殿，即使仔細觀察也不能看見。當時，四大天王問帝釋說：『我們用什麼方法才能看到這座寶殿？』帝釋回答說：『應當請如來才能看到。』當時，天帝釋和四大天王，頂禮請求佛陀。 這時，大梵天王先和眾梵天，捧著菩薩的寶殿放在佛前。那寶殿有三重，周圍裝飾得光彩奪目，都是用牛頭旃檀天香製成，那香一分就價值三千大千世界，光明照耀，用天上的各種珍寶來裝飾它，床座器物都與菩薩相稱，精美華麗，是人天所沒有的，只有菩薩的旋螺之相除外。大梵天王所穿的天衣，到了菩薩的座位旁，就像被水浸濕的欽婆羅衣一樣。那三座殿內周圍都有清凈美妙的天花，那殿堅固不可摧毀。凡是接觸到的都會產生美妙的快樂，就像迦鄰陀衣一樣。欲界一切諸天的宮殿，都顯現在菩薩的寶殿之中。
English version: The Brahma King said, 'It is now in the Brahma world.' At that time, the lord of the Saha world bowed and suddenly disappeared, ascending to the Brahma palace in an instant. He told the wonderful Brahma son, 'You should descend to the Thirty-three Heavens in order, and proclaim loudly: 'Today, the Brahma King intends to return the precious palace where the Tathagata resided during his time in the womb to the Buddha. Those who wish to see it should come quickly.'' At that time, the Brahma King placed the Bodhisattva's palace in the Brahma palace. The Brahma palace measured three hundred yojanas in length and width, and was surrounded by eighty-four thousand kotis of Brahma beings, who respectfully accompanied it as it descended from the Brahma world to Jambudvipa. At this time, countless devas of the desire realm all gathered at the place of the Tathagata, offering celestial garments, various musical instruments, flower garlands, exquisite fragrances, and celestial ornaments. At that time, even the Deva King Sakra and the Paranirmitavasavartin devas could not see the Bodhisattva's palace, even upon close inspection. Then, the Four Heavenly Kings asked Sakra, 'What means can we use to see this palace?' Sakra replied, 'Only by inviting the Tathagata can we see it.' At that time, Deva King Sakra and the Four Heavenly Kings bowed and requested the Buddha. At this time, the Great Brahma King, along with the Brahma beings, first held the Bodhisattva's palace and placed it before the Buddha. The palace had three layers, adorned with radiant decorations, all made of sandalwood from the celestial realm. A single portion of this fragrance was worth three thousand great chiliocosms. It shone with light and was decorated with celestial treasures. The beds and utensils were all befitting a Bodhisattva, exquisite and beautiful, unmatched by humans or devas, except for the Bodhisattva's swastika mark. The celestial garments worn by the Great Brahma King, when near the Bodhisattva's seat, appeared like a damp kimsuka cloth. Within the three palaces, there were pure and exquisite celestial flowers all around. The palace was sturdy and indestructible. All that came near it generated wonderful joy, like the kalindaka cloth. All the palaces of the devas in the desire realm appeared within the Bodhisattva's precious palace.
。
佛告諸比丘：「菩薩入胎之夜，下從水際涌出蓮花，穿過地輪上至梵世，縱廣正等六十八洛叉由旬，如此蓮花無能見者，除諸如來並諸菩薩及大梵天王。於三千大千世界之中，所有清凈殊勝美味，猶如甘露現此花中，大梵天王以毗琉璃器，盛此凈妙甘露之味，奉上菩薩，菩薩於是受而食之。比丘！當知世間眾生，無有能食如是甘露之味，惟除十地究竟最後身菩薩方能食耳。諸比丘！菩薩以何善根而感斯味？由昔長夜行菩薩道時，能以醫藥救濟病苦，所有欲愿皆令滿足，一切恐懼能施無畏。又以上妙花果供養如來及佛塔廟，一切聖眾父母尊長，如是施已然後自受。由斯福報，感大梵王每持甘露之味而以奉獻于寶殿內，上妙衣服諸莊嚴具種種器物，菩薩本願力故隨意能現。阿難！一切菩薩將入胎時，于母右脅先有如是寶莊嚴殿，然後從兜率天宮降神入胎，於此殿中結加趺坐。阿難！十方世界一切摩耶聖后，皆于夢中見白象來，釋提桓因及四天王，二十八夜叉大將，皆悉隨從而衛護之。復有四天女：一名鄔佉梨，二名侔佉梨，三名幢至，四名有光，亦與眷屬常來衛護。
「爾時，菩薩處母胎中，身相光明，猶如夜暗于山頂上然大火炬，亦如真金在琉璃中，光明洞照普遍世界
現代漢語譯本：佛陀告訴眾比丘：『菩薩入胎的那一夜，從水底涌出一朵蓮花，穿過地輪上升到梵天，縱橫廣闊，恰好是六十八洛叉由旬。這朵蓮花無人能見，除了諸佛如來、菩薩以及大梵天王。在三千大千世界中，所有清凈殊勝的美味，如同甘露一般出現在這朵蓮花中。大梵天王用琉璃器皿盛裝這清凈美妙的甘露，奉獻給菩薩，菩薩於是接受並食用。比丘們，你們應當知道，世間眾生沒有誰能食用這樣的甘露，只有十地圓滿的最後身菩薩才能食用。比丘們，菩薩憑藉什麼善根而感得這樣的美味呢？因為過去長久以來修行菩薩道時，能夠用醫藥救濟病苦，使所有願望都得到滿足，對於一切恐懼都能施予無畏。又用上好的花果供養如來和佛塔廟，以及一切聖眾、父母和長輩，這樣佈施之後自己才享用。由於這樣的福報，感得大梵天王每次都拿著甘露來奉獻在寶殿內。上好的衣服、各種莊嚴的器具，菩薩憑藉本願的力量，可以隨意顯現。阿難，一切菩薩將要入胎時，在母親的右脅處先有這樣的寶莊嚴殿，然後從兜率天宮降神入胎，在這殿中結跏趺坐。阿難，十方世界一切摩耶聖后，都在夢中見到白象前來，釋提桓因和四大天王，以及二十八夜叉大將，都跟隨在後衛護著。還有四位天女：一名鄔佉梨，二名侔佉梨，三名幢至，四名有光，也帶著眷屬常常來衛護。 『那時，菩薩在母親的胎中，身相光明，就像黑夜裡在山頂上點燃巨大的火炬，也像真金在琉璃中，光明洞徹，普遍照耀世界。』
English version: The Buddha told the monks, 'On the night a Bodhisattva enters the womb, a lotus flower emerges from the water's edge, piercing through the earth and rising to the Brahma realm. It is precisely sixty-eight laksha yojanas in length and breadth. No one can see this lotus flower except for the Tathagatas, Bodhisattvas, and the Great Brahma King. In the three thousand great thousand worlds, all pure and exquisite delicacies, like nectar, appear within this flower. The Great Brahma King uses a lapis lazuli vessel to hold this pure and wonderful nectar, offering it to the Bodhisattva, who then accepts and consumes it. Monks, you should know that no sentient being in the world can consume such nectar, only a Bodhisattva in their final body, having completed the ten stages, can eat it. Monks, by what virtuous roots does a Bodhisattva experience such a taste? Because in the past, while practicing the Bodhisattva path for a long time, they were able to use medicine to relieve suffering from illness, fulfilling all desires, and bestowing fearlessness in the face of all fears. They also offered the finest flowers and fruits to the Tathagatas, stupas, all the holy assemblies, parents, and elders, and only after making such offerings did they partake themselves. Due to these merits, the Great Brahma King is moved to always bring nectar to offer within the jeweled palace. The finest clothes, various adornments, and all kinds of objects, the Bodhisattva can manifest at will due to the power of their original vows. Ananda, when all Bodhisattvas are about to enter the womb, such a jeweled palace is first present at the mother's right side, and then they descend from the Tushita Heaven to enter the womb, sitting in full lotus posture within this palace. Ananda, all the holy queens Maya in the ten directions see a white elephant coming in their dreams, with Shakra, the four heavenly kings, and the twenty-eight Yaksha generals all following and protecting them. There are also four heavenly maidens: one named Ukali, the second named Mukali, the third named Dhvaja, and the fourth named Jyotishmati, who also come with their retinues to constantly protect them.' 'At that time, the Bodhisattva in the mother's womb has a radiant body, like a great torch lit on a mountaintop in the dark night, or like pure gold within crystal, its light shining brightly and illuminating the entire world.'
。四大天王、二十八夜叉大將與其眷屬，每於晨朝恭敬供養，皆見菩薩安慰問訊，徐舉右手指座令坐，為其說法示教利喜得未曾有。若欲去時，菩薩徐舉右手使之而去，頂禮圍繞辭退而去。釋提桓因與三十三天，每於中時恭敬供養，為聽法故，皆見菩薩安慰問訊，徐舉右手指座令坐，為其說法示教利喜得未曾有。若欲去時，菩薩徐舉右手使之而去，頂禮圍繞辭退而去。娑婆世界主大梵天王，每於申時與無量百千梵眾天子恭敬供養，為聽法故，皆見菩薩安慰問訊，徐舉右手指座令坐，為其說法示教利喜，生歡喜心得未曾有。若欲去時，菩薩徐舉右手使之而去，頂禮圍繞辭退而去。
「阿難！東西南北、四維上下，周遍十方無量百千諸菩薩眾，于日入時恭敬供養，為聽法故而來至此。爾時，菩薩化作莊嚴師子之座，令諸菩薩各坐其上，互相問答辯析上乘。此等諸來大菩薩眾，惟是同行同乘之所能睹，摩耶聖后亦不能見。
「阿難！菩薩處胎之時，不令聖後身覺沉重及諸苦逼，柔軟輕安怡懌歡暢，無有貪慾、瞋恚、愚癡、熱惱之患；亦無慾覺、恚覺、害覺；亦無冷熱、飢渴、惛惑、罪垢、散亂；亦無不可意色，及聲香味觸一切惡境；亦無惡夢；亦無女人貪誑、諂曲、嫉妒、諸煩惱過
現代漢語譯本：四大天王、二十八夜叉大將及其眷屬，每天早晨都恭敬地供養菩薩，都能見到菩薩安慰問候，然後菩薩會緩緩舉起右手示意他們坐下，為他們說法開示，使他們歡喜並得到前所未有的體驗。當他們想要離開時，菩薩會緩緩舉起右手示意他們離去，他們會頂禮菩薩，繞菩薩三圈，然後告退離去。釋提桓因和三十三天眾，每天中午都恭敬地供養菩薩，爲了聽法而來，都能見到菩薩安慰問候，然後菩薩會緩緩舉起右手示意他們坐下，為他們說法開示，使他們歡喜並得到前所未有的體驗。當他們想要離開時，菩薩會緩緩舉起右手示意他們離去，他們會頂禮菩薩，繞菩薩三圈，然後告退離去。娑婆世界主大梵天王，每天下午都與無數的梵眾天子恭敬地供養菩薩，爲了聽法而來，都能見到菩薩安慰問候，然後菩薩會緩緩舉起右手示意他們坐下，為他們說法開示，使他們歡喜並得到前所未有的體驗。當他們想要離開時，菩薩會緩緩舉起右手示意他們離去，他們會頂禮菩薩，繞菩薩三圈，然後告退離去。 阿難！東西南北、四維上下，周遍十方無數的菩薩眾，在日落時分恭敬地供養菩薩，爲了聽法而來。那時，菩薩會化現出莊嚴的獅子座，讓菩薩們各自坐于其上，互相問答辯論，探討高深的佛法。這些前來的大菩薩們，只有修行相同法門的人才能見到，就連摩耶聖后也無法看見。 阿難！菩薩在胎中時，不會讓聖後感到身體沉重或有任何痛苦，而是感到柔軟輕安，愉悅歡暢，沒有貪慾、嗔恚、愚癡、熱惱的困擾；也沒有慾念、嗔念、害念；也沒有冷熱、飢渴、昏沉、罪垢、散亂；也沒有不悅意的顏色，以及聲音、香味、觸感等一切惡劣的境界；也沒有惡夢；也沒有女人貪婪、欺騙、諂媚、嫉妒等各種煩惱過失。
English version: The Four Heavenly Kings, the Twenty-eight Yaksha Generals and their retinues, every morning respectfully make offerings to the Bodhisattva. They all see the Bodhisattva comforting and greeting them. The Bodhisattva then slowly raises his right hand, indicating for them to sit down, and expounds the Dharma for them, teaching and benefiting them, bringing them unprecedented joy. When they wish to leave, the Bodhisattva slowly raises his right hand, signaling them to depart. They bow to the Bodhisattva, circumambulate him three times, and then take their leave. Shakra and the Thirty-three Heavens, every midday respectfully make offerings to the Bodhisattva, coming to listen to the Dharma. They all see the Bodhisattva comforting and greeting them. The Bodhisattva then slowly raises his right hand, indicating for them to sit down, and expounds the Dharma for them, teaching and benefiting them, bringing them unprecedented joy. When they wish to leave, the Bodhisattva slowly raises his right hand, signaling them to depart. They bow to the Bodhisattva, circumambulate him three times, and then take their leave. The Great Brahma King, the lord of the Saha world, every afternoon, along with countless Brahma sons, respectfully makes offerings to the Bodhisattva, coming to listen to the Dharma. They all see the Bodhisattva comforting and greeting them. The Bodhisattva then slowly raises his right hand, indicating for them to sit down, and expounds the Dharma for them, teaching and benefiting them, bringing them unprecedented joy. When they wish to leave, the Bodhisattva slowly raises his right hand, signaling them to depart. They bow to the Bodhisattva, circumambulate him three times, and then take their leave. Ananda! From the east, west, south, north, the four intermediate directions, and above and below, countless Bodhisattvas from the ten directions come to respectfully make offerings to the Bodhisattva at sunset, in order to listen to the Dharma. At that time, the Bodhisattva transforms into magnificent lion thrones, allowing each Bodhisattva to sit upon one, and they engage in mutual questioning and debate, discussing the supreme vehicle. These great Bodhisattvas who come are only visible to those who practice the same path and vehicle; even Queen Maya cannot see them. Ananda! When the Bodhisattva is in the womb, he does not cause the Holy Queen to feel heaviness or any suffering. Instead, she feels soft, light, peaceful, joyful, and free from the afflictions of greed, hatred, ignorance, and vexation. There are no thoughts of desire, anger, or harm; nor are there feelings of cold, heat, hunger, thirst, confusion, defilement, or distraction. There are no unpleasant sights, sounds, smells, tastes, or tactile sensations, nor any evil dreams. There are also no faults of women such as greed, deceit, flattery, jealousy, or other afflictions.
。具足受持清凈禁戒行十善道，不於他人而生欲心；亦無他人能于聖后而生欲想。于迦毗羅城及諸聚落並余國土，所有男女若童男若童女，或為鬼神之所著者，見菩薩母皆自痊癒。或有眾生得種種病，風黃痰氣、盲聾啞痹、牙齒齲痛、瘰疬白癩、痟渴癲眩、癭癤瘡𤻷，種種諸病，見菩薩母舒手摩頂，自然銷除。設有眾生得如是病，不獲親來見菩薩母；聖后爾時，折草為籌而以賜之，才執籌時所有病苦皆得銷散平復如本。聖后若觀菩薩之時，見於腹中右脅而住，如明鏡中睹諸色像，歡喜和悅身心泰然。
「阿難！菩薩處胎之時，諸天常奏天樂、雨眾天花，供養菩薩。是時國界寧靜景候調和，人民安樂好行恩惠，諸釋種子皆悉棄惡修習善事，于諸節會遊戲園林，受勝妙樂歡娛怡暢。時輸檀王隨順法行不樂世榮，捐棄國務如苦行者。阿難！菩薩處母胎中，神力現化成就如是。」
爾時，世尊告阿難言：「汝等當觀佛在胎時所居寶莊嚴殿。」
阿難言：「唯然，世尊！愿為顯示。」
世尊爾時即為阿難、釋提桓因，及四護世並余天人，顯示如來處胎之時寶莊之殿；皆大歡喜，得未曾有生清凈心。作是現已，大梵天王還持寶殿歸於梵世
現代漢語譯本：她完全遵守清凈的戒律，奉行十善道，不對他人產生慾望；也沒有其他人會對聖后產生慾望。在迦毗羅城和各個村落以及其他國土，所有男女，無論是男孩還是女孩，凡是被鬼神附身的人，見到菩薩的母親都會自行痊癒。有些眾生患有各種疾病，如風病、黃疸病、痰病、失明、耳聾、啞巴、麻痹、牙齒齲痛、瘰疬、白癜風、消渴癥、癲癇、眩暈、癭瘤、癤瘡、癰腫等各種疾病，見到菩薩的母親伸出手來撫摸他們的頭頂，疾病自然就會消失。如果有些眾生患有這些疾病，不能親自來見菩薩的母親；聖后那時就會折草為籌碼賜給他們，當他們拿到籌碼時，所有的病痛都會消散，恢復如初。聖后觀看菩薩的時候，看到他在腹中右側安住，就像在明鏡中看到各種影像一樣，感到歡喜和悅，身心安泰。 現代漢語譯本：『阿難！菩薩在胎中時，諸天常常演奏天樂，散落各種天花，供養菩薩。那時，國家安定，氣候適宜，人民安樂，樂於行善施恩，所有釋迦族的子弟都捨棄惡行，修習善事，在各種節日聚會時，在園林中游玩，享受美好的快樂，歡快舒暢。那時，凈飯王順應佛法而行，不貪戀世俗的榮華，放棄國家政務，如同苦行者一般。阿難！菩薩在母親胎中，以神力顯現變化，成就了這些事。』 現代漢語譯本：這時，世尊告訴阿難說：『你們應當觀看佛在胎中時所居住的寶莊嚴殿。』 現代漢語譯本：阿難說：『是的，世尊！我們願意觀看。』 現代漢語譯本：世尊那時就為阿難、釋提桓因，以及四位護世天王和其他天人，顯示如來在胎中時所居住的寶莊嚴殿；他們都非常歡喜，得到了前所未有的清凈心。顯示完畢后，大梵天王又把寶殿帶回了梵天世界。
English version: She fully observed the pure precepts, practiced the ten virtuous paths, and did not generate desire for others; nor could others generate desire for the Holy Queen. In Kapilavastu and various villages and other countries, all men and women, whether boys or girls, who were possessed by ghosts or spirits, would be healed upon seeing the Bodhisattva's mother. Some beings suffered from various diseases, such as wind disorders, jaundice, phlegm disorders, blindness, deafness, muteness, paralysis, tooth decay, scrofula, vitiligo, diabetes, epilepsy, dizziness, goiters, boils, carbuncles, and various other diseases. When they saw the Bodhisattva's mother extend her hand to touch their heads, their diseases would naturally disappear. If some beings suffered from these diseases and could not come to see the Bodhisattva's mother in person, the Holy Queen would then break grass into tokens and give them. When they held the tokens, all their suffering would vanish, and they would be restored to their original state. When the Holy Queen looked at the Bodhisattva, she saw him dwelling on her right side in her womb, like seeing various images in a clear mirror, and she felt joy and peace, her body and mind at ease. English version: 'Ananda! When the Bodhisattva was in the womb, the gods would often play heavenly music and scatter various heavenly flowers to make offerings to the Bodhisattva. At that time, the country was peaceful, the climate was harmonious, the people were happy, and they were eager to do good and show kindness. All the descendants of the Shakya clan abandoned evil deeds and practiced good deeds. During various festivals, they would gather in gardens, enjoying wonderful pleasures, joyful and content. At that time, King Suddhodana followed the Dharma and did not crave worldly glory, abandoning state affairs like an ascetic. Ananda! The Bodhisattva, while in his mother's womb, manifested such transformations through his divine power.' English version: At this time, the World Honored One said to Ananda, 'You should observe the precious and adorned palace where the Buddha resided while in the womb.' English version: Ananda said, 'Yes, World Honored One! We wish to see it.' English version: The World Honored One then showed Ananda, Shakra, the four guardian kings, and other gods and humans the precious and adorned palace where the Tathagata resided while in the womb. They were all very happy and gained unprecedented pure minds. After this manifestation, the Great Brahma King took the precious palace back to the Brahma world.
。佛告諸比丘：「菩薩處胎之時，已能化導三十六那由他天人令住三乘。」
爾時，世尊欲重宣此義，而說偈言：
「最上勝人初入胎， 大地山林皆震動， 金色凈光銷惡趣， 一切天人咸喜悅。 為欲成此大法王， 示現胎中寶嚴殿， 導師所居之寶殿， 栴檀妙香極嚴飾。 此香一分之價直， 等彼三千界珍寶， 下方涌出大蓮花， 其花高至於梵世。 花中所承甘露味， 梵王持以獻菩薩， 世間一切諸群生， 無有能銷一滴味。 惟除最後身菩薩， 方能致斯甘露食， 積劫所集福威力， 服者身心得清凈。 帝釋梵王四護世， 稽首供養于導師， 奉事頂禮聞妙法， 歡喜右繞而辭去。 如是十方菩薩眾， 亦復因斯樂法來， 坐于光明眾寶床， 聞大乘法生歡喜， 各恣言談兩相顧， 無量稱揚還本國。 四方男子及女人， 為彼鬼魅所纏縛， 露首袒體心狂亂， 若見佛母皆除愈。 所有黃痰與癲癩， 盲聾瘖啞種種疾， 佛母舒手摩其頂， 眾病應時得銷散。 或有困篤在遠方， 折草作籌而惠之， 籌至病者尋平復， 世間無不蒙眾祐
現代漢語譯本：佛陀告訴各位比丘：『菩薩在處於胎兒狀態時，就已經能夠教化引導三千六百那由他的天人和人，讓他們安住于聲聞乘、緣覺乘和菩薩乘。』 當時，世尊想要再次宣說這個道理，就說了以下偈語： 『最殊勝的人初入胎時，大地和山林都會震動，金色的清凈光芒消除了惡道，一切天人和人都感到歡喜。 爲了成就這位大法王，菩薩示現在胎中寶嚴的宮殿，導師所居住的寶殿，用栴檀妙香極盡莊嚴裝飾。 這香的一小部分價值，就等同於三千大千世界的珍寶，下方涌出巨大的蓮花，這花高聳入梵天。 花中所承載的甘露美味，梵天王拿著來供養菩薩，世間一切眾生，沒有誰能消化一滴甘露的味道。 只有最後身菩薩，才能享用這甘露美食，積累無數劫所聚集的福德威力，服用的人身心都能得到清凈。 帝釋天、梵天王和四大護世天王，都向導師稽首供養，恭敬頂禮聽聞妙法，歡喜地右繞三匝后離去。 像這樣，十方菩薩大眾，也因為這個緣故樂於聽聞佛法而來，坐在光明眾寶的床座上，聽聞大乘佛法而生歡喜。 他們各自談論，互相顧盼，無量稱揚佛法后返回各自的國度。 四方的男子和女人，被鬼魅所纏縛，赤裸著身體，心神狂亂，如果見到佛母，都會痊癒。 所有黃疸病、癲癇病、盲聾瘖啞等各種疾病，佛母伸出手摩頂，各種疾病都會立刻消散。 或者有身患重病在遠方的人，折草做籌碼來祈求，籌碼送到病人那裡，病人立刻痊癒，世間沒有不蒙受佛母庇佑的。'
English version: The Buddha told the monks, 'When a Bodhisattva is in the womb, he is already able to guide and transform thirty-six nayutas of gods and humans, enabling them to abide in the Three Vehicles.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'When the most supreme being first enters the womb, the earth and mountains all tremble, the golden pure light eliminates the evil realms, and all gods and humans are filled with joy. To become this great Dharma King, he manifests a jeweled palace in the womb, the palace where the guide resides, adorned with the most exquisite sandalwood fragrance. The value of a fraction of this fragrance is equal to the treasures of the three thousand great chiliocosms, and a great lotus flower emerges from below, its height reaching the Brahma realm. The nectar-like flavor held within the flower, Brahma King offers to the Bodhisattva, and no living being in the world can digest even a drop of its taste. Only the Bodhisattva in his final life can partake of this nectarous food, the power of merit accumulated over countless kalpas, those who consume it find their body and mind purified. Indra, Brahma King, and the Four Guardian Kings, all bow their heads in reverence to the guide, respectfully prostrating and listening to the wonderful Dharma, joyfully circumambulating three times before departing. Likewise, the Bodhisattva assemblies of the ten directions, also come because of their joy in the Dharma, sitting on beds of light and jewels, listening to the Mahayana Dharma and feeling joy. They each converse, looking at one another, endlessly praising the Dharma before returning to their respective lands. Men and women from the four directions, who are bound by demons, naked and with crazed minds, are all healed upon seeing the Buddha's mother. All kinds of diseases such as jaundice, epilepsy, blindness, deafness, and muteness, when the Buddha's mother extends her hand and strokes their heads, all diseases are immediately dispelled. Or if there are those suffering from severe illnesses in distant places, they make a token of grass and send it, and when the token reaches the sick, they are immediately healed, and there is no one in the world who does not receive the blessings of the Buddha's mother.'
。 由法醫王在腹中， 苦惱眾生盡安樂， 聖后自觀菩薩體， 猶如空中見明月。 形相微妙甚端嚴， 歡喜悅樂心安住， 無復貪瞋癡所擾， 亦無愛慾嫉妒害。 不為飢渴寒熱侵， 身心靜然離眾惱， 人天上下更相見， 音樂不鼓而自鳴。 國土清寧甚安隱， 眷屬欣豫同無患， 龍天由斯降時澤， 草木花果盡敷榮。 惠施一切之所須， 王宮七日雨珍寶， 是時無有貧乏者， 猶如帝釋歡喜園。 王修法行持凈戒， 雖處堂殿如林野， 由此聖后懷菩薩， 每入後宮親慰問。」
方廣大莊嚴經卷第二 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第三
中天竺國沙門地婆訶羅奉 詔譯
誕生品第七
爾時佛告諸比丘：「菩薩處胎滿足十月將欲生時，輸檀王宮先現三十二種瑞相：一者一切大樹含花將發。二者諸池沼中優缽羅花、拘物頭華、波頭摩華、芬陀利華，皆悉含蕊。三者諸小華叢吐而未舒。四者自然而有八行寶樹。五者二萬寶藏從地踴出。六者于王宮內自生寶牙。七者地中復出無量寶瓶，滿中香油。八者從雪山中無量師子之子來繞迦毗羅城，歡躍震吼各守城門
現代漢語譯本 『法醫王』在腹中，使所有受苦的眾生都得到安樂， 聖后自己觀察菩薩的身體，就像在空中看到明月一樣。 他的形貌微妙而極其端莊，內心充滿歡喜和快樂，安住于平靜之中， 不再受貪婪、嗔恨和愚癡的困擾，也沒有愛慾、嫉妒和傷害。 不被飢餓、乾渴、寒冷和炎熱侵擾，身心寧靜，遠離各種煩惱， 人界和天界上下互相看見，音樂無需敲擊就能自然響起。 國土清凈安寧，非常安穩，眷屬們都欣喜快樂，沒有憂患， 龍天因此降下及時的雨水，草木花果都繁茂盛開。 施捨一切所需之物，王宮連續七天降下珍寶， 那時沒有貧窮匱乏的人，就像帝釋天歡喜園一樣。 國王修行佛法，持守清凈的戒律，即使身處宮殿也如同在林野一般， 因此聖后懷有菩薩，每次進入後宮都會親自慰問。
《方廣大莊嚴經》卷第二 大正藏第 03 冊 No. 0187 《方廣大莊嚴經》
《方廣大莊嚴經》卷第三
中天竺國沙門地婆訶羅奉詔譯
誕生品第七
那時，佛陀告訴眾比丘：『菩薩在胎中滿足十個月，即將出生時，輸檀王的宮殿先出現三十二種瑞相：第一，所有的大樹都含苞待放。第二，所有池塘中的優缽羅花、拘物頭花、波頭摩花、芬陀利花，都含苞待放。第三，所有的小花叢都吐出花蕾但尚未舒展開。第四，自然而有八行寶樹。第五，兩萬個寶藏從地裡涌出。第六，在王宮內自然生長出寶牙。第七，地裡又出現無數裝滿香油的寶瓶。第八，從雪山中來無數獅子之子，圍繞迦毗羅城，歡快地吼叫，各自守衛城門。』
English version The 'Dharma King' in the womb brings peace and joy to all suffering beings, The Holy Queen observes the Bodhisattva's body as if seeing a bright moon in the sky. His form is subtle and extremely dignified, his heart is full of joy and happiness, and he dwells in peace, No longer troubled by greed, hatred, and ignorance, nor by desire, jealousy, or harm. He is not disturbed by hunger, thirst, cold, or heat, his body and mind are tranquil, and he is free from all afflictions, The realms of humans and gods see each other, and music plays naturally without being struck. The country is pure and peaceful, very stable, and the family is happy and without worry, The dragons and gods therefore send timely rain, and the grasses, trees, flowers, and fruits all flourish. He bestows all that is needed, and the palace rains down treasures for seven days, At that time, there are no poor or needy people, just like the Joyful Garden of Indra. The king practices the Dharma, upholds pure precepts, and even when in the palace, he is like being in the wilderness, Therefore, the Holy Queen is pregnant with the Bodhisattva, and she personally comforts them each time she enters the harem.
The Flower Adornment Sutra, Volume Two Taisho Tripitaka Volume 03 No. 0187 The Flower Adornment Sutra
The Flower Adornment Sutra, Volume Three
Translated by the Śramaṇa Divākara from Central India under Imperial Decree
Chapter Seven: Birth
At that time, the Buddha told the Bhikkhus: 'When the Bodhisattva has been in the womb for ten months and is about to be born, thirty-two auspicious signs appear in King Śuddhodana's palace: First, all the large trees are budding and about to bloom. Second, the utpala, kumuda, padma, and pundarika flowers in all the ponds are all in bud. Third, all the small flower clusters have buds but have not yet opened. Fourth, there are naturally eight rows of jeweled trees. Fifth, twenty thousand treasures emerge from the ground. Sixth, jeweled teeth naturally grow within the palace. Seventh, countless jeweled vases filled with fragrant oil appear from the ground. Eighth, countless lion cubs come from the Himalayas, surround Kapilavastu, joyfully roar, and each guard a city gate.'
。九者彼諸師子亦不嬈害一切人民。十者五百白象之子，來自雪山至王殿前。十一者有無量天諸嬰孩忽然而現，婇女懷抱婉轉游戲。十二者有諸龍女出現半身，手持微妙諸寶瓔珞于空而住。十三者有十千天女，各持孔雀羽扇現於空中。十四者有十千寶瓶，盛滿香水泛以眾華，現於虛空旋繞迦毗羅城。十五者有十千天女，各捧寶瓶現虛空中。十六者有十千天女，各各執持幢幡寶蓋現虛空中。十七者無量天諸婇女持天樂器，現虛空中而未擊奏。十八者一切香風皆未飄拂藹然而住。十九者江河諸水湛而不流。二十者日月宮殿及諸星辰皆不執行。二十一者弗沙之星將與月合。二十二者王宮殿堂自然寶網彌覆其上。二十三者一切燈炬皆悉無色。二十四者一切樓閣殿堂臺榭之上，忽然皆有摩尼珠寶嚴飾垂懸。二十五者眾寶庫藏忽然自開。二十六者惡禽怪獸皆不出聲。二十七者于虛空中，演妙音詞唱言善生善生。二十八者一切人間所作事業皆悉停息。二十九者高下之地悉皆平正。三十者所有街衢巷陌游從道路，自然柔軟散花嚴飾。三十一者一切孕婦產生無難皆獲安隱。三十二者娑羅樹神出現半身合掌恭敬。先現如此三十二種瑞相。
「爾時摩耶聖后，以菩薩威神力故，即知菩薩將欲誕生
現代漢語譯本 九、那些獅子也不會傷害任何人。 十、五百頭來自雪山的白象幼崽來到王宮殿前。 十一、無數天上的嬰兒突然出現，由宮女們抱著嬉戲玩耍。 十二、一些龍女露出半身，手中拿著精美的珠寶瓔珞懸在空中。 十三、一萬名天女，各自拿著孔雀羽扇出現在空中。 十四、一萬個寶瓶，盛滿香水，漂浮著各種鮮花，在空中圍繞著迦毗羅城旋轉。 十五、一萬名天女，各自捧著寶瓶出現在空中。 十六、一萬名天女，各自拿著幢幡寶蓋出現在空中。 十七、無數天上的宮女拿著天上的樂器，出現在空中但沒有演奏。 十八、所有的香風都停止了吹拂，靜止不動。 十九、江河裡的水都平靜地停止了流動。 二十、太陽和月亮的宮殿以及所有的星星都不再執行。 二十一、弗沙星將與月亮會合。 二十二、王宮的殿堂自然地被寶網覆蓋。 二十三、所有的燈火都失去了顏色。 二十四、所有的樓閣、殿堂、亭臺之上，突然都裝飾著懸掛的摩尼珠寶。 二十五、所有的寶庫都突然自動打開。 二十六、兇猛的禽獸都不再發出聲音。 二十七、在天空中，傳來美妙的聲音，唱著『善生，善生』。 二十八、人間所做的一切事情都停止了。 二十九、高低不平的地方都變得平坦。 三十、所有的街道、小巷、遊玩道路，自然地變得柔軟，並裝飾著散落的花朵。 三十一、所有的孕婦都順利生產，平安無事。 三十二、娑羅樹神露出半身，合掌恭敬。 先出現了這三十二種祥瑞的景象。 那時，摩耶聖后因為菩薩的威神力，就知道菩薩即將誕生。
English version 9. Those lions also did not harm any people. 10. Five hundred white elephant calves from the snowy mountains came to the front of the royal palace. 11. Countless heavenly infants suddenly appeared, held and playfully entertained by palace maids. 12. Some dragon maidens appeared with their upper bodies visible, holding exquisite jeweled necklaces in the air. 13. Ten thousand heavenly maidens, each holding a peacock feather fan, appeared in the air. 14. Ten thousand precious vases, filled with fragrant water and floating with various flowers, appeared in the air, circling the city of Kapilavastu. 15. Ten thousand heavenly maidens, each holding a precious vase, appeared in the air. 16. Ten thousand heavenly maidens, each holding a banner and a jeweled canopy, appeared in the air. 17. Countless heavenly palace maids held heavenly musical instruments, appearing in the air but not playing them. 18. All fragrant winds stopped blowing and remained still. 19. The waters in the rivers all calmly stopped flowing. 20. The palaces of the sun and moon, and all the stars, ceased their movements. 21. The Pushya star was about to conjunct with the moon. 22. The royal palace halls were naturally covered with jeweled nets. 23. All the lamps and torches lost their color. 24. All the pavilions, halls, and terraces were suddenly adorned with hanging Mani jewels. 25. All the treasure houses suddenly opened by themselves. 26. Fierce birds and beasts no longer made any sounds. 27. In the sky, a beautiful sound was heard, chanting 'Well born, well born'. 28. All human activities ceased. 29. Uneven places became flat and level. 30. All streets, alleys, and paths for strolling naturally became soft and adorned with scattered flowers. 31. All pregnant women gave birth smoothly and safely. 32. The Sal tree deity appeared with her upper body visible, palms together in reverence. These thirty-two auspicious signs appeared first. At that time, Queen Maya, due to the power of the Bodhisattva, knew that the Bodhisattva was about to be born.
。于夜初分詣輸檀王，而說偈言：
「『大王聽我今所請， 久思詣彼龍毗園， 於我不懷嫌妒心， 愿得速往暫遊觀。 大王精勤思惟法， 修諸苦行多疲倦， 自我懷此清凈人， 處在宮中亦已久。 樹木蓊鬱初榮茂， 今時正可玩園林， 節物方春甚佳美， 與諸婇女相娛樂。 眾鳥和鳴似歌頌， 飛花處處皆盈滿， 惟愿大王速垂敕， 及時游彼好園苑。』 王聞聖后斯語已， 欣然即敕諸臣佐： 『速嚴妙好諸輦輿， 龍毗尼園亦莊嚴。 又宜駕被二萬象， 色類白雪形似山， 摩尼珠寶耀其體， 真金線網彌其上。 像王皆悉六牙備， 兩邊交垂以珍鐸， 又取二萬駿捷馬， 朱𩣭白質如銀雪。 勒以金鞍寶鈴網， 其馬迅疾如風馳， 二萬勝兵皆勇健， 能伏怨敵堪營衛。 各擐甲冑及干戈， 並執斗輪將罥索， 聖后所乘諸輦輿， 摩尼雜寶間莊嚴。 又以車載眾珍饌， 于上覆之微妙帊， 又部車兵勇健者， 被甲執持諸器仗。 又駕無量諸車乘， 載以珍琦眾雜寶， 又以無邊諸妙寶， 周匝雕瑩龍毗園
現代漢語譯本：夜幕初降時，她來到輸檀王面前，並說了這樣一首偈語： 『大王請聽我今日的請求，我一直想去龍毗園遊覽，對我沒有猜忌和嫉妒之心，希望能夠儘快前往那裡遊玩觀賞。大王您勤奮地思考佛法，修行各種苦行已經很疲憊了，我這個清凈之人，在宮中也待了很久了。樹木茂盛，剛剛開始繁榮，現在正是遊玩園林的好時節，春季的景色非常美好，可以和眾多宮女一起享樂。鳥兒們和諧地鳴叫，像在歌唱，飛舞的花朵到處都是，希望大王您能儘快下令，及時去那美好的園林遊玩。』 國王聽了聖后這番話后，高興地立刻命令各位大臣：『快點準備好精美的車駕，把龍毗尼園也裝飾一番。還要準備兩萬頭大象，它們的顏色像白雪，體型像山一樣，身上裝飾著摩尼珠寶，覆蓋著真金線網。像王都長著六顆象牙，兩邊垂掛著珍貴的鈴鐺。再挑選兩萬匹駿馬，它們紅色的鬃毛，白色的身體，像銀雪一樣。給它們配上金鞍和寶鈴網，這些馬跑起來像風一樣快。還有兩萬名英勇善戰的士兵，能夠降伏敵人，保護安全。他們都穿著鎧甲，拿著武器，拿著斗輪和繩索。聖后乘坐的車駕，用摩尼和各種珍寶裝飾得非常華麗。再用車輛裝載各種珍貴的食物，上面覆蓋著精美的帷幔。再調遣車兵中勇敢的士兵，讓他們穿上鎧甲，拿著各種武器。還要準備無數的車輛，裝載各種珍奇的寶物，再用無數的珍寶，把龍毗園周圍裝飾得光彩奪目。』
English version: As night began to fall, she went to King Suddhodana and spoke this verse: 'Great King, please listen to my request today. I have long desired to visit the Lumbini Garden. Without any suspicion or jealousy towards me, I hope to go there soon for a leisurely visit. Great King, you have been diligently contemplating the Dharma and practicing various austerities, which must be tiring. I, a pure person, have also been in the palace for a long time. The trees are lush and just beginning to flourish, now is the perfect time to enjoy the gardens. The spring scenery is exceptionally beautiful, and it would be delightful to enjoy it with the many palace women. The birds sing harmoniously, like a chorus, and the flying flowers are everywhere. I hope that Your Majesty will quickly issue an order to visit that beautiful garden in time.' Upon hearing these words from the Holy Queen, the King was delighted and immediately commanded his ministers: 'Quickly prepare the exquisite carriages and also decorate the Lumbini Garden. Also, prepare twenty thousand elephants, their color like white snow, their forms like mountains, adorned with mani jewels and covered with nets of pure gold. The elephant kings should all have six tusks, with precious bells hanging on both sides. Then select twenty thousand swift horses, with red manes and white bodies like silver snow. Equip them with golden saddles and nets of precious bells. These horses run as fast as the wind. Also, prepare twenty thousand brave and valiant soldiers, capable of subduing enemies and ensuring safety. They should all wear armor, carry weapons, and hold battle wheels and ropes. The Holy Queen's carriage should be adorned with mani and various precious jewels. Also, load vehicles with various precious foods, covered with exquisite curtains. Then dispatch the bravest soldiers from the chariot troops, having them wear armor and carry various weapons. Also, prepare countless vehicles, loaded with various rare treasures, and use countless precious jewels to decorate the surroundings of the Lumbini Garden, making it shine brilliantly.'
。 又以珠寶並綺繒， 校飾園中好林樹， 處處皆以名華散， 猶如帝釋歡喜園。 汝等種種嚴辦訖， 即宜速疾來報我。』 群臣既承王敕已， 尋時具物皆營辦。 奏言：『福壽最勝王， 如所教敕皆已集。』 王聞是事心歡喜， 尋便入合敕內人： 『若能愛樂隨我者， 汝等應當盡嚴飾， 香薰繒彩袨衣服， 柔軟微妙令心喜。 珠珮瓔珞自嚴身， 各持百千眾樂器， 琴瑟簫笛箜篌等， 鼓吹當令出妙音。 天人男女若聞者， 皆使愛樂生歡喜， 聖后所坐寶車輿， 無令異人得親近。』 諸婇女等為執御， 一切惡相皆除屏， 四兵總集王門首， 隱隱如聞海浪聲。 聖后初出宮門已， 咸唱吉祥微妙頌， 輦輿王宮自雕飾， 寶鈴寶鐸振和音。 然後百千諸天人， 于上安施師子座， 車中傍羅四寶樹， 枝葉花果皆榮茂。 復有瑞鳥聲和雅， 繽紛翻舞而翔集， 幢幡蓋網天衣服， 高聳圍繞遍莊嚴。 諸天婇女在虛空， 以歡喜心而讚歎， 聖后是時升寶乘， 三千世界六種動
現代漢語譯本 『又用珠寶和絲綢，裝飾園中美好的樹木，到處都散佈著名貴的花朵，就像帝釋天的歡喜園一樣。 你們把各種裝飾都準備好后，就應該立刻來告訴我。』 群臣接受國王的命令后，立刻準備好了一切物品。 他們稟告說：『福壽最勝王，您所教導的都已經準備好了。』 國王聽到這些事，心中非常高興，立刻進入內宮命令宮女： 『如果你們愛我並願意跟隨我，你們就應該盡力打扮自己，用香薰過的絲綢和彩色的衣服，柔軟而精美，讓人心生歡喜。 用珠寶和瓔珞裝飾自己，各自拿著成百上千的樂器，如琴瑟、簫笛、箜篌等，演奏出美妙的音樂。 讓天人和男女聽到后，都心生愛慕和歡喜，聖后所乘坐的寶車，不要讓其他人靠近。』 宮女們負責駕車，一切不好的預兆都被消除，四方軍隊聚集在王宮門口，隱隱約約像聽到海浪的聲音。 聖后剛出宮門，大家就一起唱起吉祥美妙的頌歌，裝飾華麗的輦車從王宮出發，寶鈴和寶鐸發出和諧的聲音。 然後成百上千的天人，在上面安放獅子座，車旁排列著四棵寶樹，枝葉花果都茂盛繁榮。 還有吉祥的鳥兒發出和諧的聲音，紛紛飛舞盤旋，幢幡、寶蓋、天衣，高高聳立，環繞四周，莊嚴無比。 諸天女在空中，以歡喜的心情讚歎，聖后這時登上寶車，三千世界發生六種震動。
English version 'Also, with jewels and silks, adorn the beautiful trees in the garden, scattering precious flowers everywhere, like the Joyful Garden of Indra.' 'Once you have prepared all kinds of decorations, you should immediately come and report to me.' The ministers, having received the king's command, immediately prepared all the items. They reported, 'O King of Supreme Fortune and Longevity, everything you instructed has been prepared.' The king, hearing these things, was very pleased and immediately entered the inner palace to command the palace women: 'If you love me and are willing to follow me, you should do your best to adorn yourselves, with fragrant silks and colorful clothes, soft and exquisite, to bring joy to the heart.' 'Adorn yourselves with jewels and necklaces, each holding hundreds and thousands of musical instruments, such as zithers, flutes, harps, etc., playing beautiful music.' 'Let heavenly beings and men and women, upon hearing it, all feel love and joy. Do not allow anyone else to approach the precious carriage in which the Holy Queen is seated.' The palace women were responsible for driving the carriage, and all bad omens were eliminated. The four armies gathered at the palace gate, faintly like the sound of ocean waves. As soon as the Holy Queen left the palace gate, everyone began to sing auspicious and wonderful hymns. The ornately decorated carriage departed from the palace, with the precious bells and chimes making harmonious sounds. Then hundreds and thousands of heavenly beings placed a lion throne above, and four precious trees were arranged beside the carriage, with flourishing branches, leaves, flowers, and fruits. There were also auspicious birds making harmonious sounds, fluttering and circling, with banners, canopies, and heavenly garments, towering high, surrounding and adorning everything. The heavenly women in the sky, with joyful hearts, praised. At this time, the Holy Queen ascended the precious carriage, and the three thousand worlds experienced six kinds of tremors.
。 帝釋凈除于道路， 護世四王來御車， 大梵天王為前導， 而以屏除諸惡相。 無量百千諸天眾， 恭敬頂禮而瞻仰， 見是天眾來營從， 父王心生大欣喜。 念言：『聖后所懷妊， 必定應是天中天， 既為護世四天王， 帝釋梵王諸天眾。 廣設無邊大供養， 由此定當得成佛， 無有三界諸眾生， 堪受如斯供養者。 設令釋梵及諸龍， 四護世等受斯供， 不堪任故當首碎， 或因斯供便命終。 唯有最勝天中天， 堪受人天妙供養。』」
佛告諸比丘：「時有八萬四千象兵馬兵車兵步兵，皆悉端正勇健無敵，被以甲冑種種莊嚴，執持器仗護衛聖后。六萬釋種婇女翊從圍繞，王之眷屬若長若幼恭敬衛護。又有六萬王之婇女，作倡伎樂種種歌舞，又有八萬四千諸天童女，八萬四千龍女，八萬四千乾闥婆女，八萬四千緊那羅女，八萬四千阿修羅女，如是等皆以眾寶而自莊嚴，作眾伎樂歌舞讚詠，翊從佛母往龍毗尼園，以好香水遍灑其地，散以天花，園中草木若時非時，枝葉花果悉皆榮熟，莊嚴殊勝猶如帝釋歡喜之園
現代漢語譯本：帝釋天清掃道路，四大天王前來護衛車駕，大梵天王在前方引導，以此來屏除各種不祥之兆。 無數的天神大眾，恭敬地頂禮瞻仰，看到天眾前來護衛，父王心中非常歡喜。 他心想：『聖后所懷的胎兒，必定是天中之天，因為有護世四大天王、帝釋天、大梵天等諸天眾前來護衛。 如此廣設無邊的盛大供養，由此必定能夠成就佛果，三界之中沒有其他眾生，能夠承受如此的供養。 即使是帝釋天、大梵天以及諸龍，四大護世天王等接受這樣的供養，也會因為不堪重負而頭破身亡，或者因此供養而喪命。 只有最殊勝的天中之天，才能夠承受人天如此美好的供養。』 佛陀告訴眾比丘：『當時有八萬四千象兵、馬兵、車兵、步兵，他們都端正勇猛，天下無敵，身披鎧甲，各種裝飾莊嚴，手持兵器，護衛著聖后。六萬釋迦族的宮女侍從圍繞，國王的眷屬無論年長年幼都恭敬地護衛著。 又有六萬國王的宮女，演奏音樂，進行各種歌舞，還有八萬四千天女，八萬四千龍女，八萬四千乾闥婆女，八萬四千緊那羅女，八萬四千阿修羅女，她們都用各種珍寶裝飾自己，演奏各種音樂，歌舞讚頌，護衛著佛母前往藍毗尼園，用美好的香水遍灑地面，散佈天花，園中的草木無論是否當時，枝葉花果都茂盛成熟，莊嚴殊勝如同帝釋天的歡喜園。』
English version: Indra cleared the road, the Four Guardian Kings came to escort the carriage, and Great Brahma led the way, thus dispelling all ominous signs. Countless heavenly beings respectfully bowed and gazed, and seeing the heavenly host coming to protect, the father king was overjoyed. He thought: 'The child in the Holy Queen's womb must be the supreme among gods, because the Four Guardian Kings, Indra, Brahma, and other heavenly beings are coming to protect him.' Such vast and boundless offerings are being made, and by this, he will surely attain Buddhahood. There is no other being in the three realms who can receive such offerings. Even if Indra, Brahma, and the dragons, the Four Guardian Kings, were to receive such offerings, they would be crushed or die because they could not bear the weight. Only the most supreme among gods can receive such wonderful offerings from humans and gods.' The Buddha told the monks: 'At that time, there were eighty-four thousand elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, all of whom were upright, brave, and invincible. They were adorned with armor and various decorations, and they held weapons to protect the Holy Queen. Sixty thousand Shakya clan palace women attended and surrounded her, and the king's family members, both young and old, respectfully protected her. There were also sixty thousand of the king's palace women who played music and performed various songs and dances. There were also eighty-four thousand heavenly maidens, eighty-four thousand dragon maidens, eighty-four thousand Gandharva maidens, eighty-four thousand Kinnara maidens, and eighty-four thousand Asura maidens. They all adorned themselves with various treasures, played various music, sang and danced in praise, and escorted the Buddha's mother to Lumbini Garden. They sprinkled the ground with fragrant water and scattered heavenly flowers. The plants and trees in the garden, whether in season or not, all had flourishing branches, leaves, flowers, and fruits, making it as magnificent as Indra's Joyful Garden.'
。
「爾時聖后既到園已，遊歷詳觀至波叉寶樹，其樹枝葉蓊鬱鮮潤，天花人花周匝開敷，微風吹動香氣芬馥，又以雜彩摩尼珠寶而嚴飾之。樹下週遍地平如掌，所出衆草其色青紺如孔雀尾，能生樂觸如迦鄰陀衣，過去無量諸佛之母，亦皆來坐此寶樹下。是時百千凈居天子其心寂靜，或垂辮髮，或著寶冠，至此樹下圍繞聖后，歡喜頂禮奏天伎樂而讚歎之，即以菩薩威神，其樹枝幹風靡而下，於是稽首禮聖後足。
「爾時聖後放身光明，如空中電，仰觀于樹，即以右手攀樹東枝，頻申欠呿，端嚴而立。是時欲界六萬百千諸天婇女，至聖后所承事供養。比丘當知！菩薩住胎成就如上種種功德神通變現，滿足十月，從母右脅安詳而生，正念正知而無染著。」
佛告諸比丘：「是時帝釋及娑婆世界主梵天王，恭敬尊重曲躬而前，一心正念，即以兩手覆憍奢耶衣，承捧菩薩。其事已畢，即將菩薩處胎之時所居寶殿還於梵宮。
「爾時菩薩既誕生已，觀察四方，猶如師子及大丈夫，安詳瞻顧。比丘當知！菩薩于多生中積集善根，是時即得清凈天眼，觀見一切三千大千世界，國土城邑及諸眾生，所有心行皆悉了知
現代漢語譯本 『那時，聖後到達花園后，遊覽細看至波叉寶樹，那樹枝葉茂盛，鮮嫩潤澤，天花人花周圍盛開，微風吹動，香氣芬芳，又用各種色彩的摩尼珠寶裝飾它。樹下週圍地面平坦如手掌，長出的草顏色青黑如孔雀尾，能產生快樂的觸感，像迦鄰陀衣一樣，過去無數佛的母親，也都來坐在這寶樹下。這時，成百上千的凈居天子，他們內心寂靜，有的垂著辮子，有的戴著寶冠，來到這樹下圍繞著聖后，歡喜地頂禮，演奏天樂讚歎她，隨即憑藉菩薩的威神，樹的枝幹被風吹動而垂下，於是他們叩頭禮拜聖后的腳。 『那時，聖後放出身體的光芒，像空中的閃電，她仰頭看著樹，就用右手攀住樹的東枝，頻頻伸腰打哈欠，端莊地站立著。這時，欲界六萬百千諸天婇女，來到聖后那裡侍奉供養。比丘們應當知道！菩薩在胎中成就瞭如上種種功德神通變化，滿足十個月，從母親的右脅安詳地出生，正念正知而沒有染著。』 佛告訴眾比丘：『那時，帝釋和娑婆世界的主梵天王，恭敬尊重地彎腰上前，一心正念，就用雙手覆蓋著憍奢耶衣，承捧菩薩。事情完畢后，就將菩薩在胎中居住的寶殿送回梵宮。 『那時，菩薩出生后，觀察四方，像獅子和大丈夫一樣，安詳地環顧四周。比丘們應當知道！菩薩在多生中積累了善根，這時就獲得了清凈的天眼，看見一切三千大千世界，國土城邑以及所有眾生，他們的所有心念行為都完全知曉。』
English version 'At that time, after the Holy Queen arrived at the garden, she strolled and observed carefully until she reached the Poxha treasure tree. Its branches and leaves were lush and fresh, heavenly and human flowers bloomed all around, a gentle breeze stirred, and the fragrance was sweet. It was also adorned with various colored mani jewels. The ground around the tree was as flat as a palm, and the grass that grew there was blue-black like a peacock's tail, capable of producing a pleasant touch like the Kalinda cloth. The mothers of countless Buddhas in the past had also come to sit under this treasure tree. At this time, hundreds and thousands of Pure Abode heavenly beings, their minds tranquil, some with braided hair, others wearing jeweled crowns, came to this tree and surrounded the Holy Queen, joyfully bowing in reverence, playing heavenly music and praising her. Then, by the power of the Bodhisattva, the tree's branches and trunk swayed down, and they bowed their heads to worship the Holy Queen's feet.' 'At that time, the Holy Queen emitted light from her body, like lightning in the sky. She looked up at the tree and, with her right hand, grasped the eastern branch of the tree, frequently stretching and yawning, standing gracefully. At this time, sixty thousand hundred thousand heavenly maidens from the desire realm came to the Holy Queen to serve and make offerings. Monks, you should know! The Bodhisattva, while in the womb, achieved the above-mentioned merits, supernatural powers, and transformations. After ten months, he was born peacefully from his mother's right side, with right mindfulness and right knowledge, without any defilement.' The Buddha told the monks, 'At that time, Indra and the Brahma King, the lord of the Saha world, respectfully bowed forward, with one-pointed mindfulness, and with both hands covered with Kausheya cloth, received the Bodhisattva. After this was done, they returned the jeweled palace where the Bodhisattva had resided in the womb to the Brahma palace.' 'At that time, after the Bodhisattva was born, he observed the four directions, like a lion and a great man, looking around peacefully. Monks, you should know! The Bodhisattva, in many lives, accumulated good roots. At this time, he obtained the pure heavenly eye, seeing all the three thousand great thousand worlds, the countries, cities, and all sentient beings, and knowing all their thoughts and actions.'
。如是知已，而復觀察是諸眾生，所有戒定智慧及諸善根與我等不？乃見十方三千大千世界，無一眾生與我等者。
「爾時菩薩善自思惟稱量正念，不假扶持即便自能東行七步，所下足處皆生蓮華。菩薩是時無有怖畏，亦無謇訥，作如是言：『我得一切善法，當爲眾生說之。』
「又于南方而行七步，作如是言：『我于天人應受供養。』
「又于西方而行七步，作如是言：『我於世間最尊最勝，此即是我最後邊身，盡生老病死。』
「又于北方而行七步，作如是言：『我當於一切眾生中，為無上上。』
「又于下方而行七步，作如是言：『我當降伏一切魔軍，又滅地獄諸猛火等所有苦具，施大法雲雨大法雨，當令眾生盡受安樂。』
「又于上方而行七步，作如是言：『我當爲一切眾生之所瞻仰。』菩薩說是語時，其聲普聞一切三千大千世界。比丘當知！菩薩于多生中積集善根，于最後生得阿耨多羅三藐三菩提，法爾如是神通變化。
「比丘當知！是時一切眾生歡喜踴躍，大地震動，而諸眾生無有恐怖，三千大千世界所有非時藥木，皆悉榮茂。于虛空中出妙音聲，降微細雨，及雨種種天諸花香，真珠瓔珞上妙衣服繽紛徐墜
現代漢語譯本：如果這樣瞭解之後，再觀察這些眾生，他們的戒律、禪定、智慧以及各種善根是否與我相等呢？結果發現，在十方三千大千世界中，沒有一個眾生能與我相比。 這時，菩薩善於自我思考、衡量、正念，不需要任何扶持，就能自己向東行走七步，每一步都生出蓮花。菩薩此時沒有恐懼，也沒有口吃，說道：『我已獲得一切善法，應當為眾生宣說。』 又向南方行走七步，說道：『我應當接受天人的供養。』 又向西方行走七步，說道：『我在世間最為尊貴、最為殊勝，這將是我最後一次受生，從此結束生老病死。』 又向北方行走七步，說道：『我應當在一切眾生中，成為無上之上的存在。』 又向下方行走七步，說道：『我應當降伏一切魔軍，並熄滅地獄中所有猛烈的火焰等痛苦之物，施展大法雲，降下大法雨，使眾生都能得到安樂。』 又向上方行走七步，說道：『我應當成為一切眾生所瞻仰的對象。』菩薩說這些話時，聲音傳遍了整個三千大千世界。比丘們應當知道！菩薩在多生中積累了善根，在最後一生證得阿耨多羅三藐三菩提，這是自然而然的神通變化。 比丘們應當知道！這時，一切眾生都歡喜雀躍，大地也震動起來，但眾生沒有感到恐懼。三千大千世界中所有非時節的藥木，都茂盛地生長起來。虛空中發出美妙的聲音，降下細雨，以及各種天上的花香，真珠瓔珞和上好的衣服紛紛飄落。
English version: Having understood this, and further observing these sentient beings, are their precepts, samadhi, wisdom, and various roots of goodness equal to mine? It was then seen that in the ten directions of the three thousand great thousand worlds, there was not a single sentient being equal to me. At that time, the Bodhisattva, being skilled in self-reflection, measurement, and right mindfulness, without any support, was able to walk seven steps to the east, and at each step, a lotus flower bloomed. The Bodhisattva at this time had no fear, nor any stammering, and spoke thus: 'I have attained all good dharmas, and I shall proclaim them to sentient beings.' Then, walking seven steps to the south, he spoke thus: 'I am worthy of receiving offerings from gods and humans.' Then, walking seven steps to the west, he spoke thus: 'I am the most honored and most supreme in the world, and this will be my last birth, ending birth, old age, sickness, and death.' Then, walking seven steps to the north, he spoke thus: 'I shall be the unsurpassed among all sentient beings.' Then, walking seven steps downward, he spoke thus: 'I shall subdue all the armies of Mara, and extinguish all the fierce flames and other instruments of suffering in hell, and bestow the great Dharma cloud, and rain down the great Dharma rain, so that all sentient beings may receive peace and happiness.' Then, walking seven steps upward, he spoke thus: 'I shall be the one whom all sentient beings look up to.' When the Bodhisattva spoke these words, his voice was heard throughout the entire three thousand great thousand worlds. Monks, you should know! The Bodhisattva, having accumulated roots of goodness in many lives, attained Anuttara-samyak-sambodhi in his last life; such is the natural manifestation of his spiritual powers. Monks, you should know! At that time, all sentient beings rejoiced and leaped for joy, and the earth shook, but the sentient beings felt no fear. All the untimely medicinal trees in the three thousand great thousand worlds grew luxuriantly. In the empty space, beautiful sounds arose, fine rain fell, and various heavenly flowers and fragrances, pearl necklaces, and exquisite garments fell in profusion.
。又扇和暢微妙香風，能生清凈柔軟樂觸，無雲無霧、無煙無塵及以闇冥，于虛空中而聞清徹和雅梵音，稱歎菩薩諸功德法。爾時菩薩放大光明，無量百千種種異色，遍滿三千大千世界。一切眾生遇斯光者，身心安隱快樂無極。一切日月、諸大梵王、帝釋護世及余天人，所有光明皆悉不現。
「是時一切眾生，遠貪恚癡憂悲驚恐，亦離不善諸惡罪障，所有病苦眾生皆得痊除，飢渴眾生皆得飽滿，顛狂醉亂皆得惺悟，諸根缺減皆得圓滿。貧者得財，系者解脫，地獄眾生皆蒙休息，畜生眾生無相害心，餓鬼眾生皆得飽滿。」
佛告諸比丘：「菩薩于阿僧祇百千拘胝那由他劫，修諸善行精進力故，初生之時即能十方各行七步，一切諸佛如來威加，此地化為金剛，菩薩游踐得無陷裂。是時世界中間幽冥之處，悉皆大明，其中眾生各得相見。又於此時，諸天音樂出微妙聲，雨眾天花末香薰香，花鬘珍寶諸莊嚴具上妙衣服，如雲而下，一切眾生皆得上妙安隱快樂。菩薩出現世間最尊最勝，所有功德入不思議，若欲廣說窮劫不盡
現代漢語譯本：又吹來柔和舒暢、微妙的香風，能產生清凈柔軟的快樂觸感。空中沒有云霧、煙塵和黑暗，卻能聽到清澈和諧的梵音，讚歎菩薩的各種功德和修行。這時，菩薩放出無量百千種不同的光芒，遍滿三千大千世界。一切眾生遇到這光芒，身心都安穩快樂到極點。一切日月、諸大梵天王、帝釋護世以及其他天人的所有光明都消失不見。 現代漢語譯本：『這時，一切眾生遠離貪婪、嗔恨、愚癡、憂愁、悲傷和驚恐，也脫離了不善的各種罪惡障礙。所有生病的眾生都得到痊癒，飢渴的眾生都得到飽足，癲狂醉亂的都變得清醒，各種器官殘缺的都變得圓滿。貧窮的人得到財富，被囚禁的人得到解脫，地獄的眾生都得到休息，畜生道的眾生沒有互相傷害的心，餓鬼道的眾生都得到飽滿。』 現代漢語譯本：佛告訴眾比丘：『菩薩在無數阿僧祇百千拘胝那由他劫中，修習各種善行，精進努力，所以在初生的時候就能向十方各走七步。一切諸佛如來加持，這片土地化為金剛，菩薩行走其上不會陷落或破裂。這時，世界中間幽暗的地方都變得光明，其中的眾生都能互相看見。又在此時，諸天音樂發出美妙的聲音，降下各種天花、末香、薰香、花鬘、珍寶等莊嚴物品和上好的衣服，像云一樣落下，一切眾生都得到上好的安穩快樂。菩薩出現在世間，是最尊貴最殊勝的，所有的功德都不可思議，如果要詳細講述，窮盡劫數也說不完。』
English version: Moreover, gentle and harmonious, subtle fragrant breezes blow, capable of producing pure, soft, and pleasurable sensations of touch. There are no clouds, no mist, no smoke, no dust, nor any darkness in the void, yet one can hear clear and harmonious Brahma sounds, praising the Bodhisattva's various merits and virtues. At that time, the Bodhisattva emits immeasurable hundreds of thousands of different colors of light, filling the three thousand great thousand worlds. All sentient beings who encounter this light experience extreme peace and happiness in body and mind. All the light from the sun, moon, great Brahma kings, Indra, the protectors of the world, and other heavenly beings disappears. English version: 'At this time, all sentient beings are far from greed, hatred, ignorance, sorrow, grief, and fear, and are also free from all unwholesome evil obstacles. All sick beings are healed, hungry and thirsty beings are satisfied, those who are mad and intoxicated become sober, and those with deficient faculties become complete. The poor obtain wealth, the imprisoned are released, beings in hell are given respite, beings in the animal realm have no desire to harm each other, and beings in the hungry ghost realm are all satisfied.' English version: The Buddha told the monks, 'Because the Bodhisattva has cultivated various good deeds and diligently practiced for countless asamkhya hundreds of thousands of kotis of nayutas of kalpas, at the time of his first birth, he is able to walk seven steps in each of the ten directions. Through the power of all the Buddhas and Tathagatas, this earth transforms into diamond, and the Bodhisattva can walk upon it without sinking or breaking it. At this time, the dark places in the middle of the world all become bright, and the beings within can see each other. Also at this time, heavenly music emits wonderful sounds, and various heavenly flowers, powdered incense, fragrant incense, flower garlands, precious jewels, and other adornments, as well as excellent clothing, fall like clouds, and all sentient beings obtain excellent peace and happiness. The Bodhisattva's appearance in the world is the most noble and supreme, and all his merits are inconceivable. If one were to describe them in detail, it would not be possible even after countless kalpas.'
。」
爾時阿難從座而起，偏袒右肩右膝著地，合掌恭敬而白佛言：「世尊！如來為菩薩時，尚能成就如是勝希有事，何況得成阿耨多羅三藐三菩提？」
佛告阿難：「未來世中有諸比丘，不能修習身戒心慧，愚癡無智憍慢貢高，掉舉心亂不遵法律，多所貪求不信正法，具沙門垢相似沙門，如是比丘，若聞菩薩清凈入胎，不能信受，乃復共聚撗生誹謗，作如是言：『菩薩處胎居母右脅，雖不為彼膿血所污，何能有此大功德耶？』如是愚人，既不能知菩薩積集功德，亦不能知菩薩示現入胎，而有如是殊勝清凈無量功德，哀愍眾生出現於世。阿難！諸佛如來出現於世，不于天上而成正覺轉妙法輪，但於人間示現成佛。何以故？若於天上成阿耨多羅三藐三菩提者，人中眾生咸作是念：『我既非天，何能堪任修習佛道？』便生退屈。由是義故，但於人間成阿耨多羅三藐三菩提。然彼愚癡法賊之輩，而於菩薩不思議事不能了知，撗生誹謗妄為憶度。阿難！愚癡之人尚不信佛有無量德，何況能信菩薩神通？如是比丘耽著利養及以名聞，沉溺罪垢
當時，阿難從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『世尊！如來作為菩薩時，尚且能夠成就如此殊勝稀有的事，更何況是成就了無上正等正覺呢？』 佛告訴阿難：『未來世中會有一些比丘，不能修習身戒心慧，愚癡無知，驕慢自大，心神不定，不遵守戒律，貪求過多，不相信正法，徒具沙門外表，實則污穢不堪。這樣的比丘，如果聽到菩薩清凈入胎的事蹟，不能信受，反而聚在一起橫加誹謗，說：『菩薩在母胎中住在母親的右脅，雖然不被膿血所污染，怎麼可能有這麼大的功德呢？』像這樣的愚人，既不能瞭解菩薩積累的功德，也不能瞭解菩薩示現入胎，而有如此殊勝清凈無量的功德，是爲了憐憫眾生才出現在世間。阿難！諸佛如來出現在世間，不是在天上成就正覺，轉動法輪，而是在人間示現成佛。為什麼呢？如果在天上成就無上正等正覺，人間眾生就會想：『我既然不是天人，怎麼能堪任修習佛道呢？』於是就產生退縮之心。因為這個原因，所以只在人間成就無上正等正覺。然而那些愚癡的法賊之輩，對於菩薩不可思議的事蹟不能理解，橫加誹謗，妄加揣測。阿難！愚癡的人尚且不相信佛有無量的功德，更何況能相信菩薩的神通呢？這樣的比丘貪戀利養和名聲，沉溺於罪惡之中。
At that time, Ananda rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'World Honored One! When the Tathagata was a Bodhisattva, he was still able to accomplish such supremely rare and extraordinary things, how much more so now that he has attained Anuttara-samyak-sambodhi?' The Buddha told Ananda: 'In the future, there will be some Bhikkhus who will not cultivate their conduct, precepts, mind, and wisdom. They will be foolish, ignorant, arrogant, and conceited. Their minds will be restless, they will not follow the rules, they will be greedy, and they will not believe in the true Dharma. They will be like shramanas in appearance but defiled within. If such Bhikkhus hear about the pure conception of a Bodhisattva, they will not believe it. Instead, they will gather together and slander, saying: 『The Bodhisattva dwells in the mother's right side while in the womb, and although not defiled by pus and blood, how can he have such great merit?』 Such foolish people neither understand the merits accumulated by the Bodhisattva, nor do they understand that the Bodhisattva manifests his entry into the womb, and has such supremely pure and immeasurable merits, appearing in the world out of compassion for sentient beings. Ananda! The Buddhas, the Tathagatas, appear in the world, not attaining enlightenment in the heavens and turning the Dharma wheel, but manifesting Buddhahood in the human realm. Why is this so? If they were to attain Anuttara-samyak-sambodhi in the heavens, beings in the human realm would think: 『Since I am not a deva, how can I be capable of cultivating the Buddha's path?』 and thus they would become discouraged. For this reason, they only attain Anuttara-samyak-sambodhi in the human realm. However, those foolish Dharma thieves cannot understand the inconceivable deeds of the Bodhisattvas, and they slander and make false assumptions. Ananda! Foolish people do not even believe that the Buddha has immeasurable merits, how much less can they believe in the Bodhisattva's supernatural powers? Such Bhikkhus are attached to gain and fame, and are immersed in sin and defilement.'
。」
阿難白佛言：「世尊！當來之世，若有如是愚癡下劣之人，誹謗此經，得幾所罪？當生何處？」
佛告阿難：「若未來世有如是等諸惡比丘，誹謗此經，積集眾罪離沙門法。阿難！譬如有人滅佛菩提，毀呰十方三世諸佛，其所獲罪寧為多不？」
阿難言：「甚多世尊！」
佛告阿難：「若有眾生誹謗如斯大乘經典，其所獲罪與此人等。」
爾時阿難聞是語已，身毛為豎，唱如是言：「南無佛陀！南無佛陀！我聞彼人行如是惡，身心迷悶。」
佛告阿難：「若有眾生滅佛菩提，其人由此惡行因故，當墮阿鼻大地獄中。阿難！于未來世，有比丘、比丘尼、優婆塞、優婆夷，誹謗如斯大乘經典，其人命終定墮阿鼻大地獄中。阿難！汝于如來功德不應限量。所以者何？如來功德甚深廣大難可測故。阿難！若復有人聞此經典，信受愛樂生歡喜心，如是等人即得凈命獲大利益，其人一生為不唐捐，已修善行已得真實，離三惡道當成佛子，已得深信堪受供養，于諸聖賢心生清凈，亦當決除一切魔網，而能出於生死曠野，拔憂惱箭，善知歸依獲勝妙樂。如是等人甚為希有，堪作世間無上福田。何以故？諸佛之法甚深難信而能信故。阿難當知！是人非少善根而得成就如是之信
現代漢語譯本 阿難對佛說：『世尊！未來世，如果有這樣愚癡低下的人，誹謗這部經，會得到多少罪過？會投生到哪裡？』 佛告訴阿難：『如果未來世有像這樣的一些惡比丘，誹謗這部經，積累各種罪過，背離沙門的正法。阿難！譬如有人滅佛的菩提，譭謗十方三世諸佛，他所得到的罪過難道不多嗎？』 阿難說：『非常多，世尊！』 佛告訴阿難：『如果有眾生誹謗這樣的大乘經典，他所得到的罪過和這個人相等。』 當時阿難聽到這些話后，汗毛都豎了起來，大聲說道：『南無佛陀！南無佛陀！我聽到那人做了這樣的惡事，身心都迷亂了。』 佛告訴阿難：『如果有眾生滅佛的菩提，這個人因為這種惡行的緣故，應當墮入阿鼻大地獄中。阿難！在未來世，如果有比丘、比丘尼、優婆塞、優婆夷，誹謗這樣的大乘經典，這個人命終后必定墮入阿鼻大地獄中。阿難！你對於如來的功德不應該疑惑。為什麼呢？因為如來的功德非常深廣，難以測度。阿難！如果有人聽到這部經典，信受愛樂，生起歡喜心，這樣的人就能得到清凈的生命，獲得大利益，他的一生不會白白度過，已經修了善行，已經得到了真實，遠離三惡道，應當成為佛子，已經得到了深信，堪受供養，對於諸位聖賢心生清凈，也應當能夠決斷地破除一切魔網，並且能夠脫離生死的曠野，拔除憂愁煩惱的箭，善於知道歸依，獲得殊勝的快樂。這樣的人非常稀有，堪作世間無上的福田。為什麼呢？因為諸佛的法非常深奧難以相信，而他卻能夠相信。阿難應當知道！這個人不是因為少許的善根才成就這樣的信心。』
English version Ananda said to the Buddha, 'World Honored One! In the future, if there are such foolish and inferior people who slander this scripture, how much sin will they incur? Where will they be reborn?' The Buddha told Ananda, 'If in the future there are such evil monks who slander this scripture, accumulating various sins and deviating from the Dharma of a Shramana, Ananda! For example, if someone destroys the Bodhi of the Buddha and slanders all the Buddhas of the ten directions and three times, wouldn't the sin they incur be great?' Ananda said, 'Very great, World Honored One!' The Buddha told Ananda, 'If there are sentient beings who slander such Mahayana scriptures, the sin they incur is equal to that person.' At that time, Ananda, upon hearing these words, his hair stood on end, and he exclaimed, 'Namo Buddhaya! Namo Buddhaya! I am bewildered in body and mind upon hearing that person has committed such evil deeds.' The Buddha told Ananda, 'If there are sentient beings who destroy the Bodhi of the Buddha, that person, due to this evil action, should fall into the Avici Great Hell. Ananda! In the future, if there are monks, nuns, laymen, and laywomen who slander such Mahayana scriptures, that person will certainly fall into the Avici Great Hell after death. Ananda! You should not doubt the merits of the Tathagata. Why? Because the merits of the Tathagata are very profound, vast, and difficult to measure. Ananda! If someone hears this scripture, believes in it, loves it, and generates a joyful mind, such a person will obtain a pure life and great benefits. Their life will not be in vain. They have already cultivated good deeds, have already attained the truth, will be far from the three evil paths, and should become a child of the Buddha. They have already obtained deep faith, are worthy of offerings, and have a pure mind towards all sages and virtuous ones. They should also be able to decisively break through all the nets of demons, and be able to escape the wilderness of birth and death, pull out the arrows of sorrow and affliction, be good at knowing where to take refuge, and obtain supreme joy. Such people are very rare and are worthy of being the supreme field of merit in the world. Why? Because the Dharma of the Buddhas is very profound and difficult to believe, yet they are able to believe. Ananda, you should know! This person has not achieved such faith with only a small amount of good roots.'
。何以故？諸佛如來曾與彼人，于多生中為善知識。阿難！若有眾生，于佛世尊雖未得見，但聞名字即生信喜；或復有人不聞佛名，得見如來便生信喜；或復有人雖得見聞不生信喜；或復有人若聞若見皆生信喜。阿難！除不信喜，當知是人于多生中，皆蒙如來為善知識，其人功德與如來等，即為如來成就度脫而攝受之。阿難！我昔修菩薩道時，諸有眾生來至我所，我皆攝受施其無畏。汝等今者，應生凈信精勤修習。汝所應作悉已開顯，亦為汝等拔憍慢箭。阿難！譬如有人久別親友，過百由旬冒遠尋之，得與相見暫解離念尚生歡喜，何況曾得值佛種諸善根，今復覲佛得為親友，而不喜耶？阿難當知！未來諸佛皆作是念：『此諸人等，已得過去如來為善知識，今復值我。我與是人亦為親友，心生歡喜。』譬如有人見親友時心生歡喜，見友之友亦生歡喜。阿難！若有眾生於此經典少分生信，我以是人付未來佛。彼佛亦當作如是念：『此等眾生是我親友，如其所愿當令滿足。』譬如有人多諸親友，唯生一子心甚憐念，其人不久病欲命終，喚其所親付是愛子，其友受付念如己子。佛亦如是。未來諸佛皆是親友，以是眾生付未來佛。阿難！我今開悟于汝，汝應於此深生凈信，當勤修習
現代漢語譯本：這是什麼緣故呢？諸佛如來曾經在多生多世中做過那些人的善知識。阿難！如果有眾生，即使沒有見到佛世尊，但聽到佛的名字就產生信仰和喜悅；或者有人沒有聽到佛的名字，但見到如來就產生信仰和喜悅；或者有人即使見到和聽到佛，也不產生信仰和喜悅；或者有人無論聽到還是見到佛，都產生信仰和喜悅。阿難！除了不信仰和喜悅的人，應當知道這些人都在多生多世中，蒙受如來作為善知識的教導，他們的功德與如來相等，也就是如來成就他們，度脫他們，並攝受他們。阿難！我過去修菩薩道時，所有來到我這裡的眾生，我都攝受他們，給予他們無畏的保護。你們現在，應當生起清凈的信心，精勤地修行。你們應該做的事情都已經開示顯明，也為你們拔除了驕慢的毒箭。阿難！譬如有人與親友分別很久，經過百由旬的遙遠路程去尋找他，能夠與他相見，暫時解除思念，尚且會感到歡喜，何況曾經有幸遇到佛，種下各種善根，現在又見到佛，成為親友，怎麼會不歡喜呢？阿難應當知道！未來的諸佛都會這樣想：『這些人，已經得到過去如來作為善知識的教導，現在又遇到我。我與這些人也是親友，心中感到歡喜。』譬如有人見到親友時心中感到歡喜，見到朋友的朋友也會感到歡喜。阿難！如果有眾生對這部經典哪怕只有少許的信心，我也會把這個人託付給未來的佛。未來的佛也會這樣想：『這些眾生是我的親友，我會讓他們如願以償，得到滿足。』譬如有人有很多親友，只有一個兒子，非常憐愛他，這個人不久病重將要去世，就叫來親友，把這個心愛的兒子託付給他們，他的朋友接受託付，會像對待自己的兒子一樣對待他。佛也是這樣。未來的諸佛都是親友，把這些眾生託付給未來的佛。阿難！我現在開悟你，你應該對此深生清凈的信心，應當勤奮修行。 現代漢語譯本：阿難，這是什麼緣故呢？因為諸佛如來在過去多生中都曾是他們的善知識。阿難，如果有眾生，雖然沒有親眼見到佛世尊，但只要聽到佛的名號就心生歡喜；或者有人沒有聽到佛的名號，但只要見到如來就心生歡喜；或者有人即使見到和聽到佛，也不生歡喜；或者有人無論聽到還是見到佛，都心生歡喜。阿難，除了那些不生歡喜的人，應當知道這些人都在過去多生中，都曾蒙受如來作為善知識的教導，他們的功德與如來相等，也就是如來成就他們，度脫他們，並攝受他們。阿難，我過去修菩薩道時，所有來到我這裡的眾生，我都攝受他們，給予他們無畏的保護。你們現在，應當生起清凈的信心，精勤地修行。你們應該做的事情都已經開示顯明，也為你們拔除了驕慢的毒箭。阿難，譬如有人與親友分別很久，經過百由旬的遙遠路程去尋找他，能夠與他相見，暫時解除思念，尚且會感到歡喜，何況曾經有幸遇到佛，種下各種善根，現在又見到佛，成為親友，怎麼會不歡喜呢？阿難，應當知道！未來的諸佛都會這樣想：『這些人，已經得到過去如來作為善知識的教導，現在又遇到我。我與這些人也是親友，心中感到歡喜。』譬如有人見到親友時心中感到歡喜，見到朋友的朋友也會感到歡喜。阿難，如果有眾生對這部經典哪怕只有少許的信心，我也會把這個人託付給未來的佛。未來的佛也會這樣想：『這些眾生是我的親友，我會讓他們如願以償，得到滿足。』譬如有人有很多親友，只有一個兒子，非常憐愛他，這個人不久病重將要去世，就叫來親友，把這個心愛的兒子託付給他們，他的朋友接受託付，會像對待自己的兒子一樣對待他。佛也是這樣。未來的諸佛都是親友，把這些眾生託付給未來的佛。阿難，我現在開悟你，你應該對此深生清凈的信心，應當勤奮修行。
English version: Why is that? Because the Buddhas and Tathagatas have been good teachers for those people in many past lives. Ananda! If there are sentient beings who, though they have not seen the World Honored One, upon hearing his name, immediately generate faith and joy; or if there are those who have not heard the Buddha's name, but upon seeing the Tathagata, generate faith and joy; or if there are those who, though they have seen and heard the Buddha, do not generate faith and joy; or if there are those who, whether they hear or see the Buddha, generate faith and joy. Ananda! Except for those who do not generate faith and joy, you should know that these people have, in many past lives, received the guidance of the Tathagata as a good teacher. Their merits are equal to those of the Tathagata, meaning that the Tathagata has accomplished their liberation and taken them in. Ananda! When I was practicing the Bodhisattva path, all sentient beings who came to me, I took them in and gave them fearlessness. You now, should generate pure faith and diligently practice. What you should do has already been revealed, and I have also pulled out the arrows of arrogance for you. Ananda! For example, if someone has been separated from a close friend for a long time, and travels a hundred yojanas to find them, upon meeting them, they would feel joy at the temporary relief from their longing. How much more so for those who have had the good fortune to encounter the Buddha, plant various good roots, and now see the Buddha again, becoming close friends, how could they not be joyful? Ananda, you should know! All future Buddhas will think like this: 'These people have already received the guidance of past Tathagatas as good teachers, and now they have encountered me. I am also a close friend to these people, and I feel joy in my heart.' For example, when someone sees a close friend, they feel joy in their heart, and when they see a friend of a friend, they also feel joy. Ananda! If there are sentient beings who generate even a small amount of faith in this scripture, I will entrust these people to future Buddhas. Those Buddhas will also think like this: 'These sentient beings are my close friends, and I will fulfill their wishes and satisfy them.' For example, if someone has many close friends, but only one son, whom they love dearly, and that person is soon to die from illness, they would call their close friends and entrust their beloved son to them. Their friends, upon receiving the entrustment, would treat the son as their own. The Buddha is also like this. All future Buddhas are close friends, and they entrust these sentient beings to future Buddhas. Ananda! I have now enlightened you, you should generate deep pure faith in this, and you should diligently practice. English version: Ananda, why is this so? It is because the Buddhas and Tathagatas have been good teachers for them in many past lives. Ananda, if there are sentient beings who, though they have not seen the World Honored One, upon hearing the Buddha's name, immediately generate faith and joy; or if there are those who have not heard the Buddha's name, but upon seeing the Tathagata, generate faith and joy; or if there are those who, even having seen and heard the Buddha, do not generate faith and joy; or if there are those who, whether they hear or see the Buddha, generate faith and joy. Ananda, except for those who do not generate faith and joy, you should know that these people have, in many past lives, received the guidance of the Tathagata as a good teacher. Their merits are equal to those of the Tathagata, meaning that the Tathagata has accomplished their liberation and taken them in. Ananda, when I was practicing the Bodhisattva path, all sentient beings who came to me, I took them in and gave them fearlessness. You now, should generate pure faith and diligently practice. What you should do has already been revealed, and I have also pulled out the arrows of arrogance for you. Ananda, for example, if someone has been separated from a close friend for a long time, and travels a hundred yojanas to find them, upon meeting them, they would feel joy at the temporary relief from their longing. How much more so for those who have had the good fortune to encounter the Buddha, plant various good roots, and now see the Buddha again, becoming close friends, how could they not be joyful? Ananda, you should know! All future Buddhas will think like this: 'These people have already received the guidance of past Tathagatas as good teachers, and now they have encountered me. I am also a close friend to these people, and I feel joy in my heart.' For example, when someone sees a close friend, they feel joy in their heart, and when they see a friend of a friend, they also feel joy. Ananda, if there are sentient beings who generate even a small amount of faith in this scripture, I will entrust these people to future Buddhas. Those Buddhas will also think like this: 'These sentient beings are my close friends, and I will fulfill their wishes and satisfy them.' For example, if someone has many close friends, but only one son, whom they love dearly, and that person is soon to die from illness, they would call their close friends and entrust their beloved son to them. Their friends, upon receiving the entrustment, would treat the son as their own. The Buddha is also like this. All future Buddhas are close friends, and they entrust these sentient beings to future Buddhas. Ananda, I have now enlightened you, you should generate deep pure faith in this, and you should diligently practice.
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佛告諸比丘：「菩薩生時，無量百千拘胝那由他天諸婇女，以天妙花、涂香末香、花鬘衣服、眾莊嚴具，散聖後上如雲而下。」
爾時世尊說是偈言：
「將生離垢光， 天女有六萬， 咸出妙歌頌， 讚歎菩薩母。 皆于聖后前， 歡喜作是言： 『愿勿懷憂惱， 我等堪供養。 尊生出三界， 無上大醫王， 草木花葉敷， 人天盡恭敬。 大地六種動， 名聞遍十方， 如是最勝人， 聖后今生彼。 虛空諸樂器， 不鼓而自鳴， 百千凈居天， 歸命生歡喜。 今者聖人出， 為世作津樑， 四王釋梵等， 及余諸天眾， 曲躬盡圍繞， 咸生歡喜心。 彼人中師子， 當出母右脅， 光明極清凈， 暉耀如金山。』 釋梵手承捧， 震動百千界， 三惡趣眾生， 離苦皆安樂， 天衣及天花， 遍滿於虛空。 諸佛精進力， 此地為金剛， 導師所下足， 瑞蓮隨步起。 周行七步時， 演妙梵音聲： 『我為大醫王， 能除生死病。 我於世間中， 為最尊最勝。』 梵釋諸天等， 在於虛空中， 以手捧香水， 灌灑于菩薩
現代漢語譯本 佛陀告訴眾比丘：『菩薩降生時，無數百千俱胝那由他的天女，用天上的美妙鮮花、涂香、末香、花鬘、衣服、各種莊嚴的飾品，像云一樣散落在聖母的身上。』 當時，世尊說了這樣的偈語： 『將要降生離垢光明的菩薩，有六萬天女，都唱出美妙的歌頌，讚歎菩薩的母親。 她們都在聖母面前，歡喜地說：『愿您不要憂愁煩惱，我們足以供養您。 您將誕下超出三界的，無上的大醫王，草木花葉都開放，人天都恭敬。 大地發生六種震動，名聲傳遍十方，像這樣最殊勝的人，聖母您現在生下了他。 天空中的各種樂器，不用敲打就自己鳴響，成百上千的凈居天，歸順於他，心生歡喜。 現在聖人降生，為世人作渡河的橋樑，四天王、帝釋天、梵天等，以及其餘的諸天眾，都彎腰圍繞著他，都生起歡喜心。 那人中的獅子，將從母親的右脅出生，光明極其清凈，光輝照耀如金山。 帝釋天和梵天用手捧著他，震動百千世界，三惡道的眾生，都脫離痛苦，得到安樂，天衣和天花，遍佈虛空。 諸佛的精進力量，使這塊土地變成金剛，導師所踏下的地方，都隨著腳步生出瑞蓮。 當他行走七步時，發出美妙的梵音：『我為大醫王，能去除生死病。 我在世間中，是最尊貴最殊勝的。』 梵天、帝釋天等，在虛空中，用手捧著香水，澆灑在菩薩身上。
English version The Buddha told the monks, 'When the Bodhisattva was born, countless hundreds of thousands of kotis of nayutas of heavenly maidens scattered heavenly exquisite flowers, scented ointments, powdered incense, flower garlands, clothing, and various ornaments upon the Holy Mother like clouds descending.' At that time, the World Honored One spoke these verses: 'The one who will be born with light free from defilement, has sixty thousand heavenly maidens, all of whom sing wonderful praises, extolling the Bodhisattva's mother. They all stand before the Holy Mother, joyfully saying: 'May you not be worried or distressed, we are worthy of making offerings to you. You will give birth to the unsurpassed Great Physician who transcends the three realms, plants, trees, and flowers all bloom, and humans and gods all pay their respects. The earth shakes in six ways, his fame spreads throughout the ten directions, such a most excellent person, the Holy Mother, you have now given birth to him. The various musical instruments in the sky, without being struck, play themselves, hundreds and thousands of Pure Abode Heavens, take refuge in him, and their hearts are filled with joy. Now the Holy One is born, to be a bridge for the world, the Four Heavenly Kings, Indra, Brahma, and the rest of the heavenly hosts, all bow and surround him, and all give rise to joyful hearts. That lion among men, will emerge from his mother's right side, his light is extremely pure, his radiance shines like a golden mountain.' Indra and Brahma hold him in their hands, shaking hundreds of thousands of worlds, the beings in the three evil realms, all escape suffering and find peace and joy, heavenly garments and heavenly flowers, fill the void. The power of the Buddhas' diligence, makes this earth like diamond, where the guide steps, auspicious lotuses arise with each step. When he walks seven steps, he utters a wonderful Brahma sound: 'I am the Great Physician, able to remove the sickness of birth and death. In this world, I am the most honored and most excellent.' Brahma, Indra, and the other gods, in the void, hold fragrant water in their hands, and sprinkle it upon the Bodhisattva.
。 龍王下二水， 冷暖極調和； 諸天以香水， 洗浴于菩薩。 三千大千界， 一切皆震動。 諸天持白蓋， 並執素瓔紼， 遍覆于虛空， 皆以寶莊嚴， 持種種供具， 供養人師子。 有報輸檀王： 『王生眾相子， 增長於王族， 從王種姓生， 當作轉輪王， 統領四天下。 應知釋種中， 時生五百子， 一切皆勇健， 力如那羅延。』 復有報王言： 『婢僕各八百， 馬生二萬駒， 牛生六萬犢。 像子有二萬。 四方諸國王， 同時皆慶賀， 其數亦二萬。 諸王咸款附， 𥡳首而白言： 「善哉最勝王， 我願為僮僕。」 像王金網飾， 歡躍至王宮， 牛有種種色， 端正甚可愛。 駿馬如珂雪， 𩣭尾皆金色， 增顯大王族， 王應自往觀。』 所有眾吉祥， 皆因菩薩力， 天人見功德， 咸生歡喜心， 發願求菩提， 速登無上果。」
佛告諸比丘：「菩薩生已，輸檀王倍復增上而行法行，見來求者一切施與。諸族姓中同於是時生二萬女。諸女之中，耶輸陀羅而為上首。又諸僕使及青衣等，所生男女數各八百，于諸男中車匿為最。駿馬生駒其數二萬，于諸馬中干陟為上
現代漢語譯本 龍王降下兩股水流，冷熱交替，極其調和； 諸天神用香水，為菩薩洗浴。 三千大千世界，一切都震動起來。 諸天神拿著白色的傘蓋，並執持著白色的瓔珞， 遍佈虛空，都用寶物裝飾， 拿著各種供品，供養人中獅子（指菩薩）。 有人稟告凈飯王：『大王生了一個具有各種殊勝相貌的兒子， 他將增長王族的力量，從王族血脈中誕生， 將來會成為轉輪王，統治四大部洲。 應當知道在釋迦族中，同時出生了五百個兒子， 他們都勇猛強健，力量如同那羅延天神。』 又有人稟告國王說：『婢女和僕人各生了八百個孩子， 馬生了兩萬匹小馬駒，牛生了六萬頭小牛犢。 象生了兩萬頭小象。四方的諸位國王， 同時都前來慶賀，人數也有兩萬。 諸位國王都誠心歸附，叩頭稟告說： 「善哉，最尊貴的國王，我們願意做您的僕人。」』 象王用金網裝飾，歡快地來到王宮， 牛有各種顏色，端正可愛。 駿馬像雪一樣潔白，馬尾都是金色的， 更加彰顯了王族的尊貴，大王您應該親自去觀看。』 所有這些吉祥的徵兆，都是因為菩薩的力量， 天人和人們看到這些功德，都生起歡喜心， 發願求得菩提，迅速證得無上正果。」 佛陀告訴眾比丘：『菩薩出生后，凈飯王更加精進地奉行佛法，見到前來乞求的人都施捨給予。在各大家族中，同時出生了兩萬個女孩。在這些女孩中，耶輸陀羅最為出色。還有那些僕人和侍女等，所生的男孩女孩各有八百人，在這些男孩中，車匿最為出色。駿馬所生的小馬駒有兩萬匹，在這些馬中，干陟最為出色。
English version The Dragon Kings sent down two streams of water, their temperatures perfectly balanced between hot and cold; The gods of the heavens used fragrant water to bathe the Bodhisattva. The three thousand great thousand worlds all shook. The gods of the heavens held white canopies, and also held white necklaces, Covering the entire void, all adorned with treasures, Holding various offerings, to offer to the lion among men (referring to the Bodhisattva). Someone reported to King Suddhodana: 'The King has given birth to a son with various auspicious marks, He will increase the power of the royal family, born from the royal lineage, In the future, he will become a Chakravartin King, ruling over the four continents. It should be known that within the Shakya clan, five hundred sons were born at the same time, They are all brave and strong, with strength like the Narayana gods.' Someone else reported to the King, saying: 'Maids and servants each gave birth to eight hundred children, Horses gave birth to twenty thousand foals, and cows gave birth to sixty thousand calves. Elephants gave birth to twenty thousand calves. Kings from the four directions, All came to celebrate at the same time, their number also reaching twenty thousand. All the kings sincerely submitted, bowing their heads and reporting: 'Well done, most noble King, we are willing to be your servants.' The elephant king, adorned with golden nets, joyfully came to the palace, The cows were of various colors, upright and very lovely. The steeds were as white as snow, their tails all golden, Further highlighting the nobility of the royal family, the King should go and see for himself.' All these auspicious signs are due to the power of the Bodhisattva, The gods and people, seeing these merits, all gave rise to joyful hearts, Vowing to seek Bodhi, and quickly attain the supreme fruit.」 The Buddha told the monks: 'After the Bodhisattva was born, King Suddhodana became even more diligent in practicing the Dharma, giving to all who came to ask. Among the various clans, twenty thousand girls were born at the same time. Among these girls, Yasodhara was the most outstanding. Also, the servants and maids, etc., each had eight hundred sons and daughters, among these boys, Channa was the most outstanding. The steeds gave birth to twenty thousand foals, among these horses, Kanthaka was the most outstanding.'
。生白象子數亦二萬。四百拘胝類洲之中，菩提樹牙是時初生名阿說他。於四洲中生栴檀林。于迦毗羅城四邊，自然出現五百園苑，五千寶藏從地踴出。如上所說一切事物，所司部錄擬供菩薩。是時輸檀王與諸眷屬聚會，作是念言：『我子生已，一切事物皆悉增長成就，我當與子名薩婆悉達多。』即以種種衣服飲食，慶賀菩薩此名。」
佛告諸比丘：「菩薩生已，聖母右脅平復如故。於一井中出三種泉，浴菩薩母，又于池中出妙香油，聖后涂身。有五百千天諸婇女，各執寶瓶持好香油，至聖后所而慰問言：『安隱生子，愿無上損。』復有五百千天諸婇女，各各執持上妙涂香，涂聖後身，而慰問言：『安隱生子，愿無上損。』復有五百千天女，各各執持上妙天衣，為供養菩薩故，問聖後言：『安隱生子，愿無上損。』復有五百千天諸婇女，各各執持寶莊嚴具，為供養菩薩故，問聖後言：『安隱生子，愿無上損。』又有五百千天諸婇女，各各執持上妙音樂鼓吹絃歌，為供養菩薩故，問聖後言：『安隱生子，愿無上損。』此閻浮提一切外道五通神仙，乘空至於輸檀王所，而白王言：『王生福德之子，吉祥無量種族增盛
現代漢語譯本：生下白色象崽的數量也有兩萬。在四百俱胝個型別的洲中，菩提樹的嫩芽這時初生，名為阿說他。在四大洲中生長出檀香樹林。在迦毗羅城四周，自然出現五百座園林，五千個寶藏從地裡涌出。如上面所說的一切事物，都由主管的部門記錄下來，準備供養菩薩。這時，凈飯王與他的眷屬們聚會，心中想道：『我的兒子出生后，一切事物都增長成就，我應當給兒子取名為薩婆悉達多。』於是用各種衣服飲食，慶賀菩薩這個名字。 佛陀告訴眾比丘：『菩薩出生后，聖母的右脅恢復如初。在一口井中涌出三種泉水，用來沐浴菩薩的母親，又在池中涌出美妙的香油，聖後用來塗抹身體。有五十萬天上的侍女，各自拿著寶瓶，盛著好香油，來到聖后那裡慰問說：『平安生下孩子，愿您沒有絲毫損傷。』又有五十萬天上的侍女，各自拿著上好的涂香，塗抹聖后的身體，並慰問說：『平安生下孩子，愿您沒有絲毫損傷。』又有五十萬天女，各自拿著上好的天衣，爲了供養菩薩，問候聖后說：『平安生下孩子，愿您沒有絲毫損傷。』又有五十萬天上的侍女，各自拿著寶貴的裝飾品，爲了供養菩薩，問候聖后說：『平安生下孩子，愿您沒有絲毫損傷。』又有五十萬天上的侍女，各自拿著美妙的音樂，鼓吹彈唱，爲了供養菩薩，問候聖后說：『平安生下孩子，愿您沒有絲毫損傷。』這閻浮提的一切外道五神通仙人，乘空來到凈飯王那裡，對國王說：『國王生了有福德的兒子，吉祥無量，種族將會興盛。』
English version: The number of white elephant calves born was also twenty thousand. In the four hundred kotis of continents, the sprout of the Bodhi tree first emerged at this time, named Asvattha. Sandalwood forests grew in the four continents. Around Kapilavastu, five hundred gardens naturally appeared, and five thousand treasures sprang from the earth. All the things mentioned above were recorded by the responsible departments, prepared to be offered to the Bodhisattva. At this time, King Suddhodana gathered with his family and thought: 'Since my son has been born, all things have increased and been accomplished, I should name my son Sarvasiddhartha.' Then, with various clothes and food, they celebrated the Bodhisattva's name. The Buddha told the monks: 'After the Bodhisattva was born, the Holy Mother's right side recovered as before. Three springs emerged from a well, used to bathe the Bodhisattva's mother, and fragrant oil emerged from a pond, which the Holy Queen used to anoint her body. Five hundred thousand heavenly maidens, each holding a precious bottle filled with fine fragrant oil, came to the Holy Queen to inquire, saying: 'You have safely given birth to a child, may you have no harm.' Another five hundred thousand heavenly maidens, each holding excellent fragrant ointment, anointed the Holy Queen's body, and inquired, saying: 'You have safely given birth to a child, may you have no harm.' Another five hundred thousand heavenly maidens, each holding excellent heavenly garments, to offer to the Bodhisattva, asked the Holy Queen, saying: 'You have safely given birth to a child, may you have no harm.' Another five hundred thousand heavenly maidens, each holding precious ornaments, to offer to the Bodhisattva, asked the Holy Queen, saying: 'You have safely given birth to a child, may you have no harm.' Another five hundred thousand heavenly maidens, each holding excellent music, playing drums and singing, to offer to the Bodhisattva, asked the Holy Queen, saying: 'You have safely given birth to a child, may you have no harm.' All the heretical five-supernatural-power immortals of this Jambudvipa, flying through the air, came to King Suddhodana and said to the king: 'The king has given birth to a son of merit, auspicious and immeasurable, and the clan will prosper.'
。』」
佛告諸比丘：「菩薩生已，于龍毗尼園七日七夜，人天擊奏種種微妙音樂，而以供養尊重讚歎，復以種種上妙飲食，施設一切。釋種親族，皆悉集會贊言吉祥，悉行惠施作諸功德，供養三萬二千名聞勝智諸婆羅門，隨其所須皆令滿足。梵王帝釋化作端正摩那婆身，于眾會中坐第一座，而演吉祥微妙讚歎。」
佛告諸比丘：「菩薩生已，摩醯首羅告凈居天子言：『菩薩已於百千阿僧祇拘胝那由他劫，修習佈施、持戒、忍辱、精進、禪定、智慧、方便、多聞，成就大慈大悲大喜大舍，心常希求利益一切，已於過去諸佛深種善根，從彼而生，以百福相而自嚴飾，勇猛決定，習諸善行降伏魔怨，已能成就清凈妙愿，名大智幢，於三千大千世界中，為大導師，天人供養積集福德，增長意樂，遠離生老病死，能盡邊際，能于甘蔗上族中生，不久得阿耨多羅三藐三菩提覺悟世間。我與汝等可共往彼，供養恭敬尊重讚歎，及為斷除諸餘天子憍慢掉舉故，令彼諸天于長夜中獲利益故，得安樂故，證菩提故。又欲見輸檀王，讚歎吉祥慶賀種族，宣說菩薩定當成佛。』
「爾時摩醯首羅天子，與十二百千天眾圍繞，光明赫奕照迦毗羅城，詣輸檀王宮，頂禮菩薩繞百千匝，恭敬捧持
現代漢語譯本 佛陀告訴眾比丘：『菩薩出生后，在龍毗尼園的七天七夜裡，人天都敲擊演奏各種美妙的音樂，以此來供養、尊重和讚歎他，又用各種上等的美味佳餚，施捨給一切眾生。釋迦族的親戚們都讚美說吉祥如意，都行佈施，做各種功德，供養三萬二千位名聞遐邇、智慧超群的婆羅門，讓他們都得到滿足。梵天王和帝釋天化作端正的年輕婆羅門模樣，在眾人集會中坐在第一位，宣講吉祥美妙的讚歌。』 佛陀告訴眾比丘：『菩薩出生后，摩醯首羅天告訴凈居天子說：『菩薩已經在百千阿僧祇拘胝那由他劫中，修習佈施、持戒、忍辱、精進、禪定、智慧、方便、多聞，成就了大慈大悲大喜大舍，心中常常希望利益一切眾生，已經在過去諸佛那裡深深種下善根，從他們那裡轉生而來，以百福之相來莊嚴自身，勇猛果決，修習各種善行，降伏魔怨，已經能夠成就清凈美好的願望，名為大智幢，在三千大千世界中，作為大導師，天人供養，積聚福德，增長意樂，遠離生老病死，能夠達到邊際，能夠在甘蔗上族中出生，不久將證得阿耨多羅三藐三菩提，覺悟世間。我與你們可以一同前往那裡，供養、恭敬、尊重、讚歎他，並且爲了斷除其他天子的驕慢和掉舉，讓那些天子在長夜中獲得利益，得到安樂，證得菩提。又想見輸檀王，讚歎吉祥，慶賀種族，宣說菩薩必定會成佛。』 『當時，摩醯首羅天子，與十二百千天眾圍繞，光明閃耀，照亮迦毗羅城，來到輸檀王的宮殿，頂禮菩薩，繞行百千圈，恭敬地捧持著。』
English version The Buddha told the monks, 'After the Bodhisattva was born, for seven days and seven nights in the Lumbini Garden, humans and gods played various exquisite music to offer, respect, and praise him. They also provided all kinds of superior delicacies to all beings. The relatives of the Shakya clan all praised him, saying 'auspicious,' and they all practiced generosity, performed various meritorious deeds, and offered to thirty-two thousand renowned and wise Brahmins, fulfilling all their needs. Brahma and Indra transformed into handsome young Brahmins and sat in the first seat in the assembly, reciting auspicious and wonderful praises.' The Buddha told the monks, 'After the Bodhisattva was born, Mahesvara told the Pure Abode Devas, 'The Bodhisattva has already cultivated generosity, morality, patience, diligence, meditation, wisdom, skillful means, and extensive learning for hundreds of thousands of asamkhya kotis of nayutas of kalpas. He has achieved great compassion, great joy, and great equanimity. His heart always desires to benefit all beings. He has deeply planted good roots with the Buddhas of the past and has been reborn from them. He adorns himself with the marks of a hundred blessings, is courageous and decisive, practices various good deeds, subdues demonic enemies, and has already been able to fulfill pure and wonderful vows. He is named the Great Wisdom Banner, and in the three thousand great thousand worlds, he is a great guide. Gods and humans offer to him, accumulate merit, increase joy, and are far from birth, old age, sickness, and death. He can reach the limit, can be born into the Sugarcane lineage, and will soon attain Anuttara-samyak-sambodhi, awakening the world. I and you can go there together to offer, respect, and praise him, and to eliminate the arrogance and restlessness of the other devas, so that those devas may obtain benefits, peace, and enlightenment in the long night. Also, I want to see King Suddhodana, praise auspiciousness, celebrate the lineage, and proclaim that the Bodhisattva will surely become a Buddha.' 'At that time, Mahesvara, surrounded by twelve hundred thousand devas, with radiant light illuminating Kapilavastu, went to King Suddhodana's palace, bowed to the Bodhisattva, circumambulated him hundreds of thousands of times, and respectfully held him.'
。慶賀輸檀王言：『大王應大歡喜。何以故？王之太子相好莊嚴，於一切世間天人之中，色相光明道德名稱悉皆殊勝。大王！如是菩薩，決定當得阿耨多羅三藐三菩提。』如是，諸比丘！摩醯首羅與凈居天子，設大供養，宣說菩薩定得作佛，還歸本處。」
佛告諸比丘：「菩薩初生滿七日已，摩耶聖后，即便命終，生三十三天。過七日已，菩薩還迦毗羅城，所有儀式莊嚴殊勝，倍過聖后，往龍毗尼園。百千拘胝有五百千天女，皆捧寶瓶盛以香水；五百千婇女，持孔雀羽扇次第而行；五百千婇女，香水灑地導前而行；五百千天女，於前執彗掃地而行；五百千婇女，以種種瓔珞莊嚴其身次第而行；五百千天女，執寶花鬘次第而行；五百千婇女，持眾寶具次第而行；五百千婆羅門，執諸寶鈴詠吉祥音次第而行；二萬大象種種莊嚴次第而行，八萬寶車幢幡幰蓋莊嚴微妙翊從而行；四萬步兵悉被甲冑，皆操儀仗陪列而行；又有色界尊勝諸天，執持拘胝百千那由他寶幢幡蓋，于虛空中供養而行；又有欲界諸天，執持拘胝百千那由他寶幢幡蓋，于虛空中供養而行；又有欲界諸天，以種種天諸寶具，莊嚴菩薩之車，又有二萬諸天婇女，為菩薩御。是時人天婇女羅列而行。天無所嫌人無所羨，此由菩薩威神力故
現代漢語譯本：輸檀王慶賀道：『大王您應該非常高興。為什麼呢？因為您的太子相貌莊嚴美好，在一切世間的天人之中，他的容貌光明，道德和名聲都非常殊勝。大王！這樣的菩薩，必定會證得無上正等正覺。』就這樣，各位比丘！摩醯首羅天和凈居天子，舉行盛大的供養，宣說菩薩必定成佛，然後返回各自的住所。 佛陀告訴各位比丘：『菩薩出生滿七天後，摩耶聖后就去世了，轉生到三十三天。過了七天後，菩薩返回迦毗羅城，所有的儀式莊嚴殊勝，比聖后更加隆重，前往龍毗尼園。有百千拘胝又五百千天女，都捧著裝滿香水的寶瓶；五百千婇女，拿著孔雀羽扇依次而行；五百千婇女，灑著香水在前面引導；五百千天女，在前面拿著掃帚掃地；五百千婇女，用各種瓔珞裝飾身體依次而行；五百千天女，拿著寶花鬘依次而行；五百千婇女，拿著各種寶物依次而行；五百千婆羅門，拿著各種寶鈴吟唱吉祥的樂音依次而行；兩萬頭大象，用各種裝飾依次而行；八萬輛寶車，裝飾著幢幡幰蓋，莊嚴而微妙地護衛著；四萬步兵，都穿著鎧甲，拿著武器排列而行；還有尊勝的諸天，拿著拘胝百千那由他的寶幢幡蓋，在空中供養而行；還有欲界的諸天，拿著拘胝百千那由他的寶幢幡蓋，在空中供養而行；還有欲界的諸天，用各種天上的寶物，裝飾菩薩的車，還有兩萬天女，為菩薩駕車。當時，人天婇女排列而行。天人之間沒有互相嫌棄，也沒有互相羨慕，這都是因為菩薩的威神力。』
English version: King Suddhodana rejoiced and said, 『Great King, you should be very happy. Why? Because your crown prince's appearance is dignified and beautiful. Among all the gods and humans in the world, his appearance is radiant, and his morality and reputation are all exceptionally outstanding. Great King! Such a Bodhisattva will definitely attain Anuttara-samyak-sambodhi.』 Thus, O monks! Mahesvara and the sons of the Pure Abode heavens held great offerings, proclaiming that the Bodhisattva would surely become a Buddha, and then returned to their respective abodes. The Buddha told the monks, 『After the Bodhisattva was born and had completed seven days, Queen Maya passed away and was reborn in the Trayastrimsa Heaven. After seven days, the Bodhisattva returned to Kapilavastu. All the ceremonies were magnificent and more splendid than those for the Queen, and they proceeded to Lumbini Garden. There were a hundred thousand kotis and five hundred thousand celestial maidens, all holding precious vases filled with fragrant water; five hundred thousand celestial maidens, holding peacock feather fans, walked in order; five hundred thousand celestial maidens, sprinkling fragrant water, led the way; five hundred thousand celestial maidens, sweeping the ground with brooms in front; five hundred thousand celestial maidens, adorned with various necklaces, walked in order; five hundred thousand celestial maidens, holding precious flower garlands, walked in order; five hundred thousand celestial maidens, holding various treasures, walked in order; five hundred thousand Brahmins, holding various precious bells, chanted auspicious sounds in order; twenty thousand elephants, adorned in various ways, walked in order; eighty thousand precious chariots, adorned with banners, canopies, and parasols, followed in a magnificent and subtle manner; forty thousand infantrymen, all wearing armor and holding weapons, lined up and walked; and there were also the supreme gods, holding kotis of hundreds of thousands of nayutas of precious banners and canopies, making offerings in the sky; and there were also the gods of the desire realm, holding kotis of hundreds of thousands of nayutas of precious banners and canopies, making offerings in the sky; and there were also the gods of the desire realm, using various heavenly treasures to adorn the Bodhisattva's chariot, and there were also twenty thousand celestial maidens, driving the Bodhisattva's chariot. At that time, human and celestial maidens lined up and walked. There was no mutual dislike between gods and humans, nor was there any mutual envy, all because of the Bodhisattva's majestic power.』
。」
佛告諸比丘：「是時迦毗羅城五百釋種，各造宮殿合掌恭敬，稽首請輸檀王言：『善哉善哉！一切成利，愿天中天幸我宮殿，愿最上導師幸我宮殿，愿歡喜悅樂者幸我宮殿，愿好名稱幸我宮殿，愿普遍眼幸我宮殿，愿無等等幸我宮殿，愿功德光明具相莊嚴者幸我宮殿。』由是讚歎成利因緣故，名菩薩為薩婆悉達多。
「於是輸檀王愍諸釋意，即將菩薩入諸釋宮，經於四月，方得周遍，然後乃將菩薩歸於自宮。于自宮中有一大殿，名寶莊嚴。菩薩居彼殿已，時輸檀王召諸親族長德耆年，凡預國姻皆悉來集，而告之言：『我子嬰孩早喪其母，乳哺之寄今當付誰？誰能影護使得存活？誰能慈心為我瞻視？誰能養育令漸長大？誰能憐撫如愛己子？』時有五百釋氏之婦，前白王言：『我能養育王之太子。』諸釋耆舊咸作是言：『汝等年少色盛心舉，不堪依時養育太子。摩訶波阇波提，親則姨母有慈有惠，唯此一人堪能養育。』是諸釋種皆共和合，請摩訶波阇波提為養育主。時輸檀王躬抱菩薩，付于姨母而告之言：『善來夫人！當爲其母。』摩訶波阇波提奉王敕已，命三十二養育之母，八母抱持、八母乳哺、八母洗浴、八母遊戲，養育菩薩
現代漢語譯本 佛陀告訴眾比丘：『當時，迦毗羅城的五百釋迦族人，各自建造宮殿，合掌恭敬，叩首請求凈飯王說：「太好了，太好了！一切都已成就，愿天中之天光臨我的宮殿，愿最上導師光臨我的宮殿，愿歡喜快樂者光臨我的宮殿，愿好名聲者光臨我的宮殿，愿普遍眼者光臨我的宮殿，愿無與倫比者光臨我的宮殿，愿功德光明具足相好莊嚴者光臨我的宮殿。」因為這樣的讚歎和成就的因緣，所以菩薩被命名為薩婆悉達多。』 『於是，凈飯王憐憫釋迦族人的心意，就帶著菩薩進入各個釋迦族的宮殿，經過四個月才走遍，然後才帶著菩薩回到自己的宮殿。在自己的宮殿中，有一座大殿，名為寶莊嚴。菩薩住在那座殿里后，凈飯王召集所有親族中德高望重的老年人，凡是與王室有姻親關係的都來聚集，然後告訴他們說：「我的兒子年幼就失去了母親，現在要託付給誰來哺乳？誰能保護他使他存活？誰能慈愛地為我照看他？誰能養育他使他漸漸長大？誰能像愛自己的孩子一樣憐愛撫養他？」當時，有五百位釋迦族的婦女，上前對國王說：「我們能養育王的太子。」各位釋迦族的長者都說：「你們年輕貌美，心性浮躁，不能按時養育太子。摩訶波阇波提，是太子的姨母，有慈愛和恩惠，只有她才能養育。」各位釋迦族人一致同意，請摩訶波阇波提作為養育的主人。當時，凈飯王親自抱著菩薩，交給姨母，並告訴她說：「好夫人！你應當做他的母親。」摩訶波阇波提接受國王的命令后，命三十二位養育的母親，八位抱持，八位哺乳，八位洗浴，八位陪他玩耍，來養育菩薩。
English version The Buddha told the monks, 'At that time, five hundred Shakya clansmen in Kapilavastu each built palaces, joined their palms respectfully, and bowed their heads to request King Suddhodana, saying, 「Excellent, excellent! Everything is accomplished. May the Heaven of Heavens grace my palace, may the supreme guide grace my palace, may the one who rejoices in happiness grace my palace, may the one with a good reputation grace my palace, may the one with universal vision grace my palace, may the incomparable one grace my palace, may the one with meritorious virtues, radiant light, and adorned with excellent marks grace my palace.」 Because of such praise and the cause of accomplishment, the Bodhisattva was named Sarvasiddhartha.' 'Then, King Suddhodana, pitying the intentions of the Shakya clan, took the Bodhisattva into the palaces of the various Shakya clansmen. After four months, he had visited them all, and then he took the Bodhisattva back to his own palace. In his own palace, there was a great hall called the Jewel Adornment. After the Bodhisattva resided in that hall, King Suddhodana summoned all the respected elders of the clan, and all those who were related to the royal family by marriage, and told them, 「My son lost his mother at a young age. To whom shall I entrust him for nursing? Who can protect him so that he may live? Who can lovingly care for him for me? Who can raise him so that he may gradually grow up? Who can cherish and nurture him as if he were their own child?」 At that time, five hundred Shakya women came forward and said to the king, 「We can raise the king's crown prince.」 The elders of the Shakya clan all said, 「You are young and beautiful, and your minds are restless. You are not capable of raising the crown prince properly. Mahaprajapati, the prince's aunt, is compassionate and kind. Only she is capable of raising him.」 All the Shakya clansmen agreed and requested Mahaprajapati to be the main caretaker. At that time, King Suddhodana personally held the Bodhisattva and gave him to his aunt, saying, 「Good lady! You shall be his mother.」 After Mahaprajapati received the king's order, she appointed thirty-two nurturing mothers, eight to hold him, eight to nurse him, eight to bathe him, and eight to play with him, to raise the Bodhisattva.'
。譬如白月從初一日至十五日清凈圓滿，亦如尼拘陀樹植彼膏腴沃壤之地，漸漸增長。」
佛告諸比丘：「時輸檀王又與釋種共集議論：『我此太子為作轉輪聖王？為當出家成佛道也？』時有五通神仙名阿斯陀，與外族那羅童子，居雪山中，見菩薩生時有無量希奇之瑞，又聞虛空諸天贊言：『佛出於世。』又見空中雨種種香花種種衣服，人天往來歡喜踴躍，即以天眼周遍觀察，見迦毗羅城輸檀王太子，福德光明照曜世間，成就三十二大人相。見此事已，告那羅童子言：『汝應當知！閻浮提內迦毗羅城，輸檀王太子福德光明，普照十方世間之中，此為大寶，三十二相莊嚴其身。若在家者，當爲轉輪聖王王四天下，成就七寶具足千子，統領大地盡海邊際，以法御物，不假刀兵自然降伏；若出家者，當得成佛不由他悟，為天人師，名稱普聞利益一切。我今與汝當往瞻禮。』
「時阿斯陀仙與那羅童子，猶如雁王翔空而至，攝其神足步入王城，詣輸檀王宮立於門下，告守門者：『汝可入通，有阿斯陀來造于王。』時守門人往到王所，而白王言：『大王！門有仙人名阿斯陀，愿得親謁。』王聞是已，掃拭宮殿安施妙座，引仙人入。仙人既至咒愿王言：『吉祥尊貴，愿增壽命，以法為王
現代漢語譯本：譬如白月從初一到十五日清凈圓滿，也像尼拘陀樹種植在肥沃的土地上，漸漸增長。 現代漢語譯本：佛告訴各位比丘：『當時凈飯王又與釋迦族人共同商議：『我的這位太子是會成為轉輪聖王呢？還是會出家成佛呢？』當時有一位具有五種神通的神仙，名叫阿私陀，與外族那羅童子，住在雪山中，看到菩薩出生時有無數稀奇的祥瑞，又聽到天空中諸天讚歎說：『佛陀出世了。』又看到空中降下各種香花和各種衣服，人天往來歡喜踴躍，就用天眼周遍觀察，看到迦毗羅城凈飯王的太子，福德光明照耀世間，成就了三十二種大丈夫相。看到這些后，告訴那羅童子說：『你應該知道！在閻浮提內的迦毗羅城，凈飯王的太子福德光明，普照十方世界，這是大寶，三十二相莊嚴他的身體。如果在家，就會成為轉輪聖王統治四天下，擁有七寶，具備一千個兒子，統領大地直到海邊，以法治理萬物，不用刀兵自然降伏；如果出家，就會成佛，不需他人開悟，成為天人導師，名聲遠播，利益一切。我現在和你應當前去瞻仰禮拜。』 現代漢語譯本：『當時阿私陀仙人與那羅童子，像雁王一樣飛翔而來，收起神足，步入王城，來到凈飯王宮殿門下，告訴守門人：『你可以進去通報，有阿私陀來拜見國王。』當時守門人到國王那裡，稟告國王說：『大王！門外有位仙人名叫阿私陀，希望能夠拜見。』國王聽后，清掃宮殿，安放精美的座位，引導仙人進入。仙人來到后，祝願國王說：『吉祥尊貴，愿您增壽，以法治理國家。』
English version: For example, the white moon from the first day to the fifteenth day is pure and full, just like the Nyagrodha tree planted in fertile land, gradually growing. English version: The Buddha told the monks, 'At that time, King Suddhodana again discussed with the Sakya clan: 'Will my prince become a Chakravartin king, or will he leave home to become a Buddha?' At that time, there was a five-powered immortal named Asita, who lived in the Himalayas with the foreign boy Narada. He saw countless auspicious signs when the Bodhisattva was born, and heard the heavens in the sky praising, 'The Buddha has appeared in the world.' He also saw various fragrant flowers and clothes raining down from the sky, and humans and gods coming and going with joy and excitement. He then used his heavenly eye to observe everywhere and saw that the prince of King Suddhodana in Kapilavastu had the light of virtue shining upon the world, and had achieved the thirty-two marks of a great man. After seeing this, he told Narada, 'You should know! In Kapilavastu within Jambudvipa, the prince of King Suddhodana has the light of virtue shining upon the ten directions of the world. This is a great treasure, and the thirty-two marks adorn his body. If he stays at home, he will become a Chakravartin king ruling the four continents, possessing the seven treasures, having a thousand sons, ruling the earth to the edge of the sea, governing all things with the law, and naturally subduing without weapons; if he leaves home, he will become a Buddha without needing others to enlighten him, becoming a teacher of gods and humans, with his name spreading far and wide, benefiting all. Now, you and I should go to pay homage.' English version: 'At that time, the immortal Asita and the boy Narada, like a king of geese soaring through the sky, retracted their divine feet and entered the royal city, arriving at the gate of King Suddhodana's palace. They told the gatekeeper, 'You may go in and report that Asita has come to visit the king.' The gatekeeper then went to the king and reported, 'Your Majesty! There is an immortal named Asita outside the gate who wishes to pay his respects.' Upon hearing this, the king cleaned the palace, placed exquisite seats, and led the immortal in. After the immortal arrived, he blessed the king, saying, 'May you be auspicious and noble, may you increase in longevity, and may you rule the country with the law.'
。』王於是時，以種種香花供養仙人，延其就座。仙人坐已，王言：『大仙！恒思頂禮未果所愿，不審今者從何而至？』仙言：『大王！聞有聖子，我欲見之，故來此耳。』王言：『我子適睡請待須臾。』仙言：『如是正士自性覺悟本無眠睡。』
「比丘當知！菩薩是時念仙人故，從睡而寤。王自抱持授與仙人，仙人跪捧周遍觀察，見菩薩身，具足相好超過梵王、釋提桓因、護世四王，光明照曜逾百千日。既見是已，即起合掌恭敬頂禮，種種稱揚嘆未曾有：『斯大丈夫出現於世。』右繞三匝捧持菩薩，作是思惟：『今當有佛出興於世，自恨衰老不值如來，常處長夜恒迷正法。』於是悲啼懊惱歔欷哽咽。時輸檀王見阿斯陀仙如是哀感，不能自勝，王及姨母一切眷屬皆悉啼泣，白仙人言：『我子初生之時已召相師占問善否，皆大歡喜以為奇特。今者大仙，悲淚如是，我等眷屬非無疑心，吉兇之事愿為我說。』時阿斯陀仙捫淚而言：『惟愿大王勿懷憂慮。我今哀嘆無有異情，自傷年老死時將至，不聞正法不睹佛興
現代漢語譯本：當時，國王用各種香花供養仙人，請他入座。仙人坐下後，國王說：『大仙！我一直想頂禮您，但未能如願，不知您今天從哪裡來？』仙人說：『大王！我聽說這裡有聖子，想見他，所以才來這裡。』國王說：『我的孩子剛睡著，請稍等片刻。』仙人說：『像這樣的正士，自性覺悟，本來就沒有睡眠。』 比丘們應當知道！菩薩當時因為想念仙人，就從睡夢中醒來。國王親自抱著他交給仙人，仙人跪著捧著他，仔細觀察，看到菩薩的身體，具足各種美好的相貌，超過了梵天、帝釋天、護世四王，光明照耀勝過百千個太陽。看到這些后，仙人立刻起身，合掌恭敬地頂禮，用各種言辭稱讚，感嘆從未有過：『這樣的大丈夫出現在世上。』他右繞三圈，捧著菩薩，心中思量：『現在將有佛陀出現於世，我只恨自己衰老，不能遇到如來，將長久處於黑暗中，迷失正法。』於是悲傷地哭泣，懊惱地抽噎。當時，凈飯王看到阿私陀仙人如此悲傷，無法自持，國王和姨母以及所有眷屬都哭了起來，對仙人說：『我的孩子剛出生時，已經請相師占卜過吉兇，他們都非常高興，認為這是奇特的事情。現在大仙您如此悲傷流淚，我們眷屬心中難免疑惑，請您為我們說說吉兇之事。』當時，阿私陀仙人擦著眼淚說：『希望大王不要憂慮。我現在的哀嘆沒有其他原因，只是感傷自己年老，死期將至，不能聽到正法，不能看到佛陀出世。』
English version: At that time, the king offered various fragrant flowers to the ascetic and invited him to take a seat. After the ascetic sat down, the king said, 『Great ascetic! I have always wanted to pay my respects to you, but have not been able to fulfill my wish. I wonder where you have come from today?』 The ascetic said, 『Great King! I heard that there is a holy child here, and I wish to see him, so I came here.』 The king said, 『My child has just fallen asleep, please wait a moment.』 The ascetic said, 『Such a righteous person, with self-awakening, inherently has no need for sleep.』 Monks, you should know! The Bodhisattva, at that time, because he was thinking of the ascetic, awoke from his sleep. The king personally held him and gave him to the ascetic. The ascetic knelt and held him, carefully observing him. He saw that the Bodhisattva』s body was complete with all kinds of beautiful features, surpassing Brahma, Indra, and the Four Guardian Kings. His light shone brighter than a hundred thousand suns. Having seen this, the ascetic immediately rose, folded his palms, and respectfully bowed, praising him with various words, marveling that such a thing had never happened before: 『Such a great man has appeared in the world.』 He circumambulated him three times to the right, holding the Bodhisattva, and thought in his heart: 『Now a Buddha will appear in the world. I only hate that I am old and will not be able to meet the Tathagata, and will be in darkness for a long time, lost to the true Dharma.』 Then he wept sadly, sobbing with regret. At that time, King Suddhodana saw the ascetic Asita so sorrowful, unable to control himself. The king, his aunt, and all the family members wept, and said to the ascetic, 『When my child was first born, we had fortune tellers predict his fate, and they were all very happy, thinking it was a remarkable thing. Now, great ascetic, you are so sad and tearful, our family members cannot help but have doubts. Please tell us about the good and bad omens.』 At that time, the ascetic Asita wiped away his tears and said, 『I hope that the Great King will not worry. My current lament has no other reason, but I am saddened that I am old, my death is approaching, and I will not be able to hear the true Dharma, nor see the Buddha appear in the world.』
。大王當知，無量眾生被煩惱火之所燒害，佛當能灑甘露法雨為滅除之；無量眾生行於邪見曠野之中，佛當能示涅槃清凈之道；無量眾生繫在煩惱牢獄，佛當能宥使得解脫；無量眾生閉于生死不能自出，佛當能與開方便門；無量眾生為煩惱箭之所中傷，佛當能拔令免斯苦。大王！如優曇花時時一現，諸佛如來出興於世亦復如是。我今所恨不見此時，自惟失祐是故悲耳。大王！若人值佛坐菩提座，降伏魔怨轉於法輪，當知是人必獲勝果。大王！乃有無量眾生，值佛出世奉持正教，得阿羅漢。我恨彼時不預斯事，是故悲耳。大王！如韋陀論中所記，王之太子必定不作轉輪聖王。何以故？三十二大人相極明瞭故。』
「王言：『何等名為三十二相？』仙言：『三十二相者：一者、頂有肉髻。二者、螺發右旋其色青紺。三者、額廣平正。四者、眉間毫相白如珂雪。五者、睫如牛王。六者、目紺青色。七者、有四十齒齊而光潔。八者、齒密而不疏。九者、齒白如軍圖花。十者、梵音聲。十一、味中得上味。十二、舌軟薄。十三、頰如師子。十四、兩肩圓滿。十五、身量七肘。十六、前分如師子王臆。十七、四牙皎白。十八、膚體柔軟細滑紫磨金色。十九、身體正直。二十、垂手過膝。二十一、身份圓滿如尼拘陀樹
大王應當知道，無數眾生被煩惱的火焰所燒灼傷害，佛能夠降下甘露般的佛法雨來滅除這些痛苦；無數眾生行走在邪見的荒野之中，佛能夠指示通往涅槃的清凈道路；無數眾生被束縛在煩惱的牢獄中，佛能夠寬恕他們並使他們解脫；無數眾生被禁錮在生死輪迴中無法自己解脫，佛能夠為他們開啟方便之門；無數眾生被煩惱的箭所射傷，佛能夠拔除這些箭，使他們免受痛苦。大王！就像優曇花偶爾才出現一次一樣，諸佛如來出現在世間也是如此。我現在遺憾的是沒有見到佛陀出世的時刻，自己認為失去了庇佑，所以感到悲傷。大王！如果有人遇到佛陀坐在菩提樹下，降伏魔怨，轉動法輪，應當知道這個人必定會獲得殊勝的果報。大王！有無數眾生，遇到佛陀出世，奉行正教，證得阿羅漢果位。我遺憾的是當時沒有參與這些事情，所以感到悲傷。大王！正如韋陀論中所記載的，您的太子必定不會成為轉輪聖王。為什麼呢？因為他具有三十二種大丈夫相，非常明顯。' 國王問道：『什麼是三十二相？』仙人回答說：『三十二相是：第一，頭頂有肉髻。第二，頭髮呈螺旋狀向右旋轉，顏色是青紺色。第三，額頭寬闊平正。第四，眉毛之間有白毫，像珂雪一樣潔白。第五，睫毛像牛王一樣長。第六，眼睛是紺青色。第七，有四十顆牙齒，整齊而光潔。第八，牙齒緊密而不稀疏。第九，牙齒像軍荼利花一樣潔白。第十，聲音像梵音一樣清凈。第十一，品嚐食物時能嚐到最上等的味道。第十二，舌頭柔軟而薄。第十三，臉頰像獅子一樣飽滿。第十四，兩肩圓滿。第十五，身高七肘。第十六，前胸像獅子王一樣雄偉。第十七，四顆牙齒潔白。第十八，面板柔軟細膩，呈紫磨金色。第十九，身體正直。第二十，垂下手時超過膝蓋。第二十一，身體圓滿如尼拘陀樹。
Your Majesty should know that countless beings are burned and harmed by the fire of afflictions, and the Buddha is able to extinguish these sufferings by showering the rain of sweet dew of Dharma; countless beings walk in the wilderness of wrong views, and the Buddha is able to show the pure path to Nirvana; countless beings are bound in the prison of afflictions, and the Buddha is able to forgive them and set them free; countless beings are confined in the cycle of birth and death and cannot free themselves, and the Buddha is able to open the door of expedient means for them; countless beings are wounded by the arrows of afflictions, and the Buddha is able to pull out these arrows and free them from suffering. Your Majesty! Just as the Udumbara flower appears only occasionally, so too do the Tathagatas, the Buddhas, appear in the world. What I regret now is not having seen the time when the Buddha appeared in the world, and I consider myself to have lost protection, so I am sad. Your Majesty! If someone encounters the Buddha sitting under the Bodhi tree, subduing the demonic forces, and turning the Dharma wheel, you should know that this person will surely obtain supreme results. Your Majesty! There are countless beings who, upon encountering the Buddha's appearance in the world, uphold the true teachings and attain the Arhatship. I regret that I did not participate in these events at that time, so I am sad. Your Majesty! As recorded in the Vedas, your prince will certainly not become a Chakravartin King. Why? Because he possesses the thirty-two marks of a great man, which are very clear.』 The king asked: 『What are the thirty-two marks?』 The immortal replied: 『The thirty-two marks are: first, a protuberance on the crown of the head; second, hair that curls to the right in a spiral, with a dark blue color; third, a broad and even forehead; fourth, a white tuft of hair between the eyebrows, as white as snow; fifth, eyelashes as long as those of a bull king; sixth, eyes of a dark blue color; seventh, forty teeth, even and clean; eighth, teeth that are close together and not sparse; ninth, teeth as white as the Kundali flower; tenth, a voice like the pure sound of Brahma; eleventh, the ability to taste the finest flavors in food; twelfth, a soft and thin tongue; thirteenth, cheeks as full as a lion's; fourteenth, full and rounded shoulders; fifteenth, a height of seven cubits; sixteenth, a chest as majestic as a lion king's; seventeenth, four white teeth; eighteenth, skin that is soft, smooth, and the color of purple-gold; nineteenth, an upright body; twentieth, arms that reach past the knees when hanging down; twenty-first, a body as full and round as a Banyan tree.
。二十二、一一毛孔皆生一毛。二十三、身毛右旋上靡。二十四、陰藏隱密。二十五、髀𦟛長。二十六、腨如伊尼鹿王。二十七、足跟圓正足指纖長。二十八、足趺隆起。二十九、手足柔軟細滑。三十、手足指皆網鞔。三十一、手足掌中各有輪相轂輞圓備，千輻具足光明照耀。三十二、足下平正周遍案地。大王！王之聖子具此三十二大人之相，分明顯著，如是之相唯諸佛有，非輪王有。大王聖子！復有八十種好，不合在家作轉輪王，必當出家得成佛道。』
「王言：『大仙！何者名為八十種好？』仙言：『八十種好者：一者、手足指甲皆悉高起。二者、指甲如赤銅。三者、指甲潤澤。四者、手文潤澤。五者、手文理深。六者、手文分明顯著。七者、手文端細。八者、手足不曲。九者、手指纖長。十者、手指圓滿。十一者、手指端漸細。十二、手指不曲。十三、筋脈不露。十四、踝不現。十五、足下平。十六、足跟圓正。十七、唇色赤好如頻婆果。十八、聲不粗獷。十九、舌柔軟色如赤銅。二十、聲如雷音清暢和雅。二十一、諸根具足。二十二、臂纖長。二十三、身清凈嚴好。二十四、身體柔軟。二十五、身體平正。二十六、身無缺減。二十七、身漸纖直。二十八、身不動搖。二十九、身份相稱
現代漢語譯本 『二十二、每一個毛孔都長著一根毛髮。二十三、身上的毛髮都向右上方捲曲。二十四、陰部隱藏得很好。二十五、大腿像鹿王一樣修長。二十六、小腿像伊尼鹿王一樣。二十七、腳後跟圓潤端正，腳趾纖細修長。二十八、腳背隆起。二十九、手腳柔軟細膩光滑。三十、手腳的指間都有網狀薄膜相連。三十一、手掌和腳掌中心都有輪相，輪轂和輪輞圓滿具備，千輻完整，光芒照耀。三十二、腳底平坦，完全貼合地面。大王！您的聖子具備這三十二種大丈夫的相貌，非常明顯，這樣的相貌只有佛才有，不是轉輪王所擁有的。大王，您的聖子！還有八十種好相，不適合在家做轉輪王，必定會出家修行，最終成就佛道。』 『國王問道：『大仙！什麼是八十種好相呢？』仙人回答說：『八十種好相是：一、手腳的指甲都高高隆起。二、指甲的顏色像紅銅。三、指甲潤澤光滑。四、手上的紋路潤澤。五、手上的紋路深刻。六、手上的紋路清晰明顯。七、手上的紋路細緻。八、手腳不彎曲。九、手指纖細修長。十、手指圓潤飽滿。十一、手指末端逐漸變細。十二、手指不彎曲。十三、筋脈不外露。十四、腳踝不顯露。十五、腳底平坦。十六、腳後跟圓潤端正。十七、嘴唇的顏色紅潤美好，像頻婆果一樣。十八、聲音不粗獷。十九、舌頭柔軟，顏色像紅銅。二十、聲音像雷鳴一樣清晰洪亮，和諧悅耳。二十一、各種器官都健全。二十二、手臂纖細修長。二十三、身體清凈莊嚴美好。二十四、身體柔軟。二十五、身體平直端正。二十六、身體沒有殘缺。二十七、身體逐漸變得纖細挺拔。二十八、身體不搖晃。二十九、身體各部分比例勻稱。
English version 'Twenty-two, each pore has a single hair. Twenty-three, the body hair curls upwards to the right. Twenty-four, the genitals are well concealed. Twenty-five, the thighs are long like a deer king. Twenty-six, the calves are like those of an Eṇi deer king. Twenty-seven, the heels are round and well-formed, and the toes are slender and long. Twenty-eight, the instep is raised. Twenty-nine, the hands and feet are soft, delicate, and smooth. Thirty, the fingers and toes are webbed. Thirty-one, the palms of the hands and soles of the feet each have a wheel mark, with the hub and rim complete, a thousand spokes, and radiating light. Thirty-two, the soles of the feet are flat and completely touch the ground. Great King! Your holy son possesses these thirty-two marks of a great man, which are very distinct. Such marks are only possessed by Buddhas, not by a wheel-turning king. Great King, your holy son! Also has eighty minor marks, and is not suited to be a wheel-turning king at home, but will surely leave home to practice and attain Buddhahood.' 'The king asked: 'Great Sage! What are the eighty minor marks?' The sage replied: 'The eighty minor marks are: One, the fingernails and toenails are all raised high. Two, the nails are the color of red copper. Three, the nails are smooth and lustrous. Four, the lines on the hands are smooth. Five, the lines on the hands are deep. Six, the lines on the hands are clear and distinct. Seven, the lines on the hands are fine. Eight, the hands and feet are not crooked. Nine, the fingers are slender and long. Ten, the fingers are round and full. Eleven, the tips of the fingers gradually taper. Twelve, the fingers are not crooked. Thirteen, the veins are not visible. Fourteen, the ankles are not visible. Fifteen, the soles of the feet are flat. Sixteen, the heels are round and well-formed. Seventeen, the color of the lips is red and beautiful, like a Bimba fruit. Eighteen, the voice is not rough. Nineteen, the tongue is soft and the color of red copper. Twenty, the voice is like thunder, clear, resonant, and harmonious. Twenty-one, all the organs are complete. Twenty-two, the arms are slender and long. Twenty-three, the body is pure and beautifully adorned. Twenty-four, the body is soft. Twenty-five, the body is straight and upright. Twenty-six, the body is without defects. Twenty-seven, the body gradually becomes slender and upright. Twenty-eight, the body does not shake. Twenty-nine, the proportions of the body are balanced.'
。三十、膝輪圓滿。三十一、身輕妙。三十二、身有光明。三十三、身無斜曲。三十四、䐡深。三十五、䐡不偏。三十六、齊稱位。三十七、齊清凈。三十八、身端嚴。三十九、身極凈遍發光明破諸冥瞑。四十者、行如象王。四十一、游步如師子王。四十二、行如牛王。四十三、行如鵝王。四十四、行順右。四十五、腹圓滿。四十六、腹妙好。四十七、腹不偏曲。四十八、腹相不現。四十九、身無黑子。五十者、牙圓正。五十一、齒白齊密。五十二、四牙均等。五十三、鼻高修直。五十四、兩目明凈。五十五、目無垢穢。五十六、目美妙。五十七、目修廣。五十八、目端正。五十九、目如青蓮。六十者、眉纖而長。六十一、見者皆生喜。六十二、眉色青紺。六十三、眉端漸細。六十四、兩眉頭微相接連。六十五、頰相平滿。六十六、頰無缺減。六十七、頰無過惡。六十八、身不缺減無所譏嫌。六十九、諸根寂然。七十者、眉間毫相光白鮮潔。七十一、額廣平正。七十二、頭頂圓滿。七十三、發美黑。七十四、發細軟。七十五、發不亂。七十六、髮香潔。七十七、發潤澤。七十八、發有五卍字。七十九、發彩螺旋。八十者、發有難陀越多吉輪魚相
現代漢語譯本：三十、膝蓋圓滿。三十一、身體輕盈美妙。三十二、身體有光明。三十三、身體沒有歪斜彎曲。三十四、肚臍深陷。三十五、肚臍不偏斜。三十六、肚臍與身體位置相稱。三十七、肚臍清凈。三十八、身體端正莊嚴。三十九、身體極其潔凈，遍發光明，破除一切黑暗。四十、行走如象王般穩重。四十一、行走如獅子王般威嚴。四十二、行走如牛王般穩健。四十三、行走如鵝王般優雅。四十四、行走時順時針方向。四十五、腹部圓滿。四十六、腹部美妙好看。四十七、腹部不偏斜彎曲。四十八、腹部沒有明顯的紋路。四十九、身上沒有黑痣。五十、牙齒圓潤端正。五十一、牙齒潔白整齊緊密。五十二、四顆犬齒均勻對稱。五十三、鼻子高挺修長筆直。五十四、兩眼明亮清澈。五十五、眼睛沒有污垢雜質。五十六、眼睛美麗動人。五十七、眼睛修長寬廣。五十八、眼睛端正。五十九、眼睛如同青蓮花般清澈。六十、眉毛纖細而長。六十一、見到的人都心生歡喜。六十二、眉毛顏色青黑。六十三、眉毛末端逐漸變細。六十四、兩眉頭微微相連。六十五、臉頰平滿。六十六、臉頰沒有缺陷。六十七、臉頰沒有瑕疵。六十八、身體沒有缺陷，沒有可被挑剔的地方。六十九、諸根寂靜安寧。七十、眉間白毫相，光明潔白鮮亮。七十一、額頭寬闊平正。七十二、頭頂圓滿。七十三、頭髮烏黑亮麗。七十四、頭髮細軟。七十五、頭髮不散亂。七十六、頭髮香潔。七十七、頭髮潤澤。七十八、頭髮上有卍字紋。七十九、頭髮呈螺旋狀。八十、頭髮上有難陀越多吉輪魚的紋相。
English version: Thirty, knees are perfectly round. Thirty-one, the body is light and wonderful. Thirty-two, the body has light. Thirty-three, the body is without crookedness or distortion. Thirty-four, the navel is deep. Thirty-five, the navel is not skewed. Thirty-six, the navel is in proper position. Thirty-seven, the navel is pure. Thirty-eight, the body is upright and dignified. Thirty-nine, the body is extremely pure, emitting light everywhere, breaking through all darkness. Forty, walking is as steady as an elephant king. Forty-one, walking is as majestic as a lion king. Forty-two, walking is as stable as a bull king. Forty-three, walking is as elegant as a goose king. Forty-four, walking is clockwise. Forty-five, the abdomen is full and round. Forty-six, the abdomen is beautiful and pleasing. Forty-seven, the abdomen is not skewed or distorted. Forty-eight, the abdomen has no visible lines. Forty-nine, the body has no black moles. Fifty, the teeth are round and straight. Fifty-one, the teeth are white, even, and close together. Fifty-two, the four canine teeth are even and symmetrical. Fifty-three, the nose is high, long, and straight. Fifty-four, both eyes are bright and clear. Fifty-five, the eyes have no dirt or impurities. Fifty-six, the eyes are beautiful and moving. Fifty-seven, the eyes are long and wide. Fifty-eight, the eyes are upright. Fifty-nine, the eyes are as clear as blue lotuses. Sixty, the eyebrows are slender and long. Sixty-one, all who see him feel joy. Sixty-two, the eyebrows are dark blue. Sixty-three, the ends of the eyebrows gradually taper. Sixty-four, the two eyebrows are slightly connected. Sixty-five, the cheeks are full and smooth. Sixty-six, the cheeks have no defects. Sixty-seven, the cheeks have no blemishes. Sixty-eight, the body has no defects, and there is nothing to criticize. Sixty-nine, all the senses are peaceful and quiet. Seventy, the white hair between the eyebrows is bright and pure. Seventy-one, the forehead is broad and flat. Seventy-two, the top of the head is round and full. Seventy-three, the hair is black and beautiful. Seventy-four, the hair is fine and soft. Seventy-five, the hair is not messy. Seventy-six, the hair is fragrant and clean. Seventy-seven, the hair is lustrous. Seventy-eight, the hair has swastika patterns. Seventy-nine, the hair is spiraled. Eighty, the hair has the pattern of the Nandavartya fish.
。大王！此是聖子八十種好，若人成就如是八十種好，不應在家，必當出家得阿耨多羅三藐三菩提。』
「時輸檀王聞阿斯陀仙如是語已，身心泰然歡喜踴躍，從座而起頂禮菩薩，而說偈言：
「『汝為帝釋諸天人， 一切恭敬稽首禮， 及為一切諸神仙， 皆來恭敬而尊重， 為諸世間之塔廟， 故我頂禮自在王。』
「諸比丘！輸檀王為阿斯陀仙及那羅童子，施設種種飲食上妙衣服，右繞頂禮。時阿斯陀仙撫那羅童子左肩，乘虛而去。是時仙人語童子言：『不久有佛出興於世，汝當往詣求請出家，于長夜中得大利益。』」
方廣大莊嚴經卷第三 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第四
中天竺國沙門地婆訶羅奉 詔譯
入天祠品第八
爾時，佛告諸比丘：「菩薩生已，諸剎帝利、婆羅門、居士長者，豪富之家二萬童女，皆悉擬為菩薩婇女，王及大臣亦各有二萬童女，擬為菩薩婇女，此等諸女皆與菩薩同日而生。是時釋種耆舊詣輸檀王所，白言：『大王！今者可將太子謁于天廟以祈終吉
『大王！這是聖子所具足的八十種殊勝之相，如果有人成就了這八十種殊勝之相，就不應該在家，必定會出家證得無上正等正覺。』 『當時，凈飯王聽了阿私陀仙人這樣說，身心安泰，歡喜踴躍，從座位上站起來，頂禮菩薩，並說了偈語：』 『您是帝釋天和諸天人，一切都恭敬地稽首禮拜，也是一切諸神仙所敬重，都來恭敬尊重您，您是世間一切塔廟的象徵，所以我頂禮自在的您。』 『諸位比丘！凈飯王為阿私陀仙人和那羅童子準備了各種飲食和上好的衣服，右繞頂禮。當時，阿私陀仙人撫摸著那羅童子的左肩，騰空而去。這時，仙人對童子說：『不久將有佛陀出現於世，你應當前往求他出家，在漫長的黑夜中獲得大利益。』 方廣大莊嚴經卷第三 大正藏第 03 冊 No. 0187 方廣大莊嚴經 方廣大莊嚴經卷第四 中天竺國沙門地婆訶羅奉 詔譯 入天祠品第八 那時，佛陀告訴諸位比丘：『菩薩出生后，剎帝利、婆羅門、居士長者等豪富之家，有兩萬名童女，都準備作為菩薩的妃嬪，國王和大臣也各有兩萬名童女，準備作為菩薩的妃嬪，這些女子都與菩薩同一天出生。當時，釋迦族的長老們來到凈飯王那裡，稟告說：『大王！現在可以帶太子去謁見天廟，以祈求最終的吉祥。』
'O King! These are the eighty excellent marks of the holy child. If a person possesses these eighty excellent marks, he should not remain at home; he will surely leave home and attain Anuttara-samyak-sambodhi.' 'At that time, King Suddhodana, having heard these words from the sage Asita, felt peaceful and joyful in body and mind. He rose from his seat, bowed to the Bodhisattva, and spoke these verses:' 'You are the Indra and the gods, all respectfully bow their heads in reverence. You are also revered by all the sages, who come to pay their respects. You are the symbol of all the stupas and temples in the world, therefore I bow to you, the sovereign one.' 'Monks! King Suddhodana provided various foods and excellent clothing for the sage Asita and the boy Narada, and circumambulated them respectfully. At that time, the sage Asita patted Narada's left shoulder and ascended into the sky. Then, the sage said to the boy: 'Soon a Buddha will appear in the world. You should go to him and request to leave home, and you will gain great benefit in the long night.' The Flower Ornament Sutra, Volume 3 Taisho Tripitaka, Volume 03, No. 0187, The Flower Ornament Sutra The Flower Ornament Sutra, Volume 4 Translated by the Shramana Divakara from Central India, under Imperial Decree Chapter 8: Entering the Temple of the Gods At that time, the Buddha told the monks: 'After the Bodhisattva was born, twenty thousand maidens from wealthy families of Kshatriyas, Brahmins, householders, and elders were all prepared to be the Bodhisattva's consorts. The king and ministers also each had twenty thousand maidens prepared to be the Bodhisattva's consorts. These maidens were all born on the same day as the Bodhisattva. At that time, the elders of the Shakya clan went to King Suddhodana and reported: 'O King! Now you can take the prince to visit the temple of the gods to pray for ultimate auspiciousness.'
。』王時許之，即遣所司，凈諸城郭廛肆巷陌，所有盲聾瘖啞諸根不具，瓦礫糞穢諸不吉祥皆悉除屏，擊福德鼓，扣善相磬，所由之門皆令藻飾。又諸福王、長者居士、婆羅門等剋期同集，無量婇女車徒騎從，諸吉祥瓶香油香水悉令盈滿，婆羅門子夾于衢路，詠吉祥音，諸天祠廟皆悉嚴好，如是等事一切成辦。時輸檀王入於後宮，告摩訶波阇波提言：『欲將太子往于天廟。』並敕宮人並須嚴飾。摩訶波阇波提以諸寶服莊嚴菩薩，是時菩薩熙怡微笑，而作是言：『今者見將欲往何處？』姨母告言：『將太子出，謁于天廟。』爾時菩薩，而說偈言：
「『自我初生時， 震動三千界， 日月及護世， 梵釋諸天龍， 皆悉下閻浮， 俱來頂禮我， 何有天相及？ 將吾造其所。 我是天中天， 于天中最勝， 天無與等者， 誰復有能過？ 隨順世俗故， 所以來生此， 見我威神力， 一切皆欣喜。 是故應知我， 獨為天中天。』」
佛告諸比丘：「如是集會軍眾吉祥讚歎，莊嚴城闕，街衢巷陌廛肆諸門悉已清凈
現代漢語譯本：國王答應了，立即派遣官員，清理所有城郭、店舖、街巷，所有盲、聾、啞等殘疾人，瓦礫、糞便等不吉祥之物全部清除乾淨，敲響福德鼓，敲擊善相磬，所有經過的門都裝飾一新。又讓各位福王、長者、居士、婆羅門等按期聚集，無數的宮女、車馬、隨從，各種吉祥瓶、香油、香水都裝滿，婆羅門子在道路兩旁吟唱吉祥的歌聲，所有天神祠廟都裝飾得莊嚴美好，諸如此類的事情全部辦妥。當時，輸檀王進入後宮，告訴摩訶波阇波提說：『想帶太子去天廟。』並命令宮人都要盛裝打扮。摩訶波阇波提用各種寶貴的衣服裝飾菩薩，這時菩薩高興地微笑，說道：『現在要帶我去哪裡？』姨母告訴他說：『帶太子出去，去拜謁天廟。』當時菩薩，說了偈語： 『自我初生時，震動三千界，日月及護世，梵釋諸天龍，皆悉下閻浮，俱來頂禮我，何有天相及？將吾造其所。我是天中天，于天中最勝，天無與等者，誰復有能過？隨順世俗故，所以來生此，見我威神力，一切皆欣喜。是故應知我，獨為天中天。』 佛告訴各位比丘：『像這樣，軍隊吉祥讚歎，裝飾城池，街巷店舖所有門都已清凈。』
English version: The king agreed and immediately sent officials to clean all the city walls, shops, streets, and alleys. All those with disabilities such as the blind, deaf, and mute, as well as inauspicious things like rubble and filth, were completely removed. They beat the drums of good fortune and struck the auspicious chimes. All the gates they passed were newly decorated. Furthermore, he had all the fortunate kings, elders, lay practitioners, and Brahmins gather on time. Countless palace women, carriages, and attendants came, and all the auspicious vases, fragrant oils, and perfumes were filled to the brim. Brahmin children chanted auspicious songs on both sides of the road, and all the temples of the gods were adorned with solemn beauty. All these matters were completed. At that time, King Suddhodana entered the inner palace and told Mahapajapati, 'I wish to take the prince to the temple of the gods.' He also ordered the palace women to dress up. Mahapajapati adorned the Bodhisattva with various precious garments. At this time, the Bodhisattva smiled happily and said, 'Where are you taking me now?' His aunt replied, 'We are taking the prince out to visit the temple of the gods.' Then the Bodhisattva spoke in verse: 'When I was first born, I shook the three thousand worlds. The sun, moon, and guardians of the world, Brahma, Indra, and all the gods and dragons, all descended to Jambudvipa to bow down to me. What god is comparable to me? Why take me to their place? I am the god of gods, the most supreme among the gods. There is no god equal to me, who could surpass me? I was born here to conform to worldly customs. Seeing my majestic power, all are delighted. Therefore, you should know that I alone am the god of gods.' The Buddha told the monks, 'In this way, the army's auspicious praises, the adornment of the city, and the cleansing of all the gates of the streets and shops were completed.'
。時輸檀王自將菩薩乘車而出，與諸婆羅門、剎利、大富長者、居士大臣，及諸國王、釋氏眷屬，前後翊從，燒香散花滿於衢路，像馬車乘軍眾無量，皆悉執持寶幢幡蓋，種種鼓樂歌舞作倡，百千諸天御菩薩車，無量百千那由他天子並天婇女，于虛空中，散眾天花、鼓樂絃歌。時輸檀王威力如是詣于天廟。至天廟已，王自抱持菩薩入天廟中，足逾門閫，所有天像皆從座起，迎逆菩薩恭敬禮拜。時眾會中百千天人，皆大歡笑踴躍無量，唱言：『善哉，善哉！甚為希有。』迦毗羅國六種震動，諸天形像各現本身，而說頌曰：
「『芥子並須彌， 牛跡方溟海， 日月對螢火， 豈足以為倫？ 我今如芥子， 而復同牛跡， 亦與螢火等， 故我應敬彼。 菩薩如日月， 亦復同溟海， 而與須彌等， 不宜恭敬我。 福慧及威力， 禮者獲大利， 若人去憍慢， 生天證涅槃。』」
佛告諸比丘：「菩薩示現入天廟時，三萬二千天子及無量眾生，發阿耨多羅三藐三菩提心。諸比丘！以是因緣，我時忍可入于天廟
現代漢語譯本 當時，凈飯王親自乘坐菩薩的馬車出來，與眾婆羅門、剎帝利、大富長者、居士大臣，以及各國王、釋迦族的親屬，前後簇擁著。他們沿途焚香散花，道路上擠滿了象、馬、車等無數的軍隊。所有人都手持寶幢、幡蓋，敲鑼打鼓，載歌載舞。成百上千的天人護衛著菩薩的馬車，無數的天子和天女在空中散落天花，演奏音樂。凈飯王以如此威儀來到天廟。到達天廟后，國王親自抱著菩薩進入廟中。當菩薩的腳跨過門檻時，所有的天神像都從座位上站起來，迎接菩薩並恭敬地禮拜。當時，在場的成百上千的天人都歡呼雀躍，高聲讚歎：『太好了，太好了！真是太稀有了。』迦毗羅國發生了六種震動，諸天神像都顯現出自己的真身，並吟誦道： 『芥子與須彌山相比，牛蹄印與大海相比，日月與螢火相比，怎麼能相提並論呢？我如今如同芥子，又如同牛蹄印，也如同螢火，所以我應該敬重他。 菩薩如同日月，又如同大海，也如同須彌山，不應該恭敬我。 他的福德、智慧和威力，禮敬他的人會獲得巨大的利益，如果有人去除驕慢，就能昇天並證得涅槃。』 佛陀告訴眾比丘：『菩薩示現進入天廟時，三萬二千天子和無數眾生，都發起了無上正等正覺之心。諸位比丘！因為這個因緣，我當時才允許進入天廟。』
English version At that time, King Suddhodana himself came out in the Bodhisattva's chariot, accompanied by Brahmins, Kshatriyas, wealthy elders, householder ministers, as well as various kings and relatives of the Shakya clan, who surrounded him from the front and back. They burned incense and scattered flowers along the way, and the roads were filled with countless armies of elephants, horses, and chariots. Everyone held precious banners and canopies, beat drums, and sang and danced. Hundreds and thousands of devas guarded the Bodhisattva's chariot, and countless devaputras and devakanyas scattered celestial flowers and played music in the sky. King Suddhodana, with such majesty, arrived at the temple of the devas. Upon reaching the temple, the king himself held the Bodhisattva and entered the temple. As the Bodhisattva's feet crossed the threshold, all the deva statues rose from their seats, welcoming the Bodhisattva and respectfully bowing. At that time, hundreds and thousands of devas in the assembly rejoiced and exclaimed, 'Excellent, excellent! This is truly rare.' The city of Kapilavastu shook in six ways, and the deva statues revealed their true forms, reciting the following verses: 'How can a mustard seed be compared to Mount Sumeru, a cow's footprint to the vast ocean, or the sun and moon to a firefly? I am now like a mustard seed, like a cow's footprint, and like a firefly, so I should respect him. The Bodhisattva is like the sun and moon, like the vast ocean, and like Mount Sumeru, so he should not respect me. His merit, wisdom, and power are such that those who pay homage to him will gain great benefits. If one removes arrogance, one can be reborn in heaven and attain Nirvana.' The Buddha told the bhikshus, 'When the Bodhisattva manifested entering the deva temple, thirty-two thousand devaputras and countless beings aroused the mind of Anuttara-samyak-sambodhi. Bhikshus! Because of this cause, I then permitted myself to enter the deva temple.'
。」
寶莊嚴具品第九
佛告諸比丘：「時有大臣名優陀延，其人善閑星曆，與五百眷屬，月離於軫、角宿合時，來至王所，而白王言：『請為太子造寶莊嚴具。』時王報言：『宜令速造。』五百釋種大臣亦各奉為菩薩造莊嚴具，所謂指環首飾，寶頸耳珰，寶帶瓔珞，寶屐寶鈴，寶鐸金網，如是等莊嚴之具既成就已，而弗沙星正與月合。是時諸釋眷屬持此寶具，詣于王所，各言：『大王！我等所造莊嚴之具，愿上太子。』王言：『且待，汝等先以種種供養，我今亦為太子造莊嚴具。』諸釋眷屬重白王言：『我等所獻豈異，常得莊嚴。太子但許各為七日御用，是所愿耳。』至於明旦，摩訶波阇波提往無垢光明園，以諸寶具嚴飾菩薩，懷抱捧接至於園中。時有八萬四千婇女迎候菩薩，有一萬童女觀瞻菩薩，有一萬釋種童女敬仰菩薩，有五千婆羅門讚歎菩薩，如是等欽望之心皆無厭倦。時有釋種名跋陀羅，以諸所造寶莊嚴具，衣著菩薩。當爾之時菩薩身光，映奪眾寶所有光彩悉不復現，譬如聚墨對閻浮檀金。爾時園中有神，名曰離垢，即現其形，于輸檀王及諸釋種前，說偈贊曰：
「『假使三千界， 滿中盛真金， 閻浮金一銖， 映之即無色
現代漢語譯本 寶莊嚴具品第九 佛告訴各位比丘：『當時有一位大臣名叫優陀延，他精通星象曆法。當月亮離開軫宿、與角宿會合時，他帶著五百位眷屬來到國王那裡，稟告國王說：『請為太子製造寶貴的莊嚴器具。』當時國王回答說：『應該儘快製造。』五百位釋迦族的大臣也各自為菩薩製造莊嚴器具，包括指環、首飾、寶貴的頸飾、耳環、寶帶、瓔珞、寶屐、寶鈴、寶鐸、金網等等。這些莊嚴器具製造完成後，弗沙星正好與月亮會合。這時，各位釋迦族的眷屬拿著這些寶具，來到國王那裡，各自說道：『大王！我們所製造的莊嚴器具，希望獻給太子。』國王說：『先等一下，你們先用各種供品供養，我現在也為太子製造莊嚴器具。』各位釋迦族的眷屬再次稟告國王說：『我們所獻的器具並沒有什麼不同，只是希望能夠經常用來莊嚴太子。太子只要允許我們各自為他使用七天，就滿足了。』到了第二天早上，摩訶波阇波提前往無垢光明園，用各種寶具裝飾菩薩，懷抱著他來到園中。當時有八萬四千位宮女迎接菩薩，有一萬位童女瞻仰菩薩，有一萬位釋迦族的童女敬仰菩薩，有五千位婆羅門讚歎菩薩，他們都懷著欽佩仰望的心情，沒有絲毫厭倦。當時有一位釋迦族人名叫跋陀羅，用他所製造的各種寶貴莊嚴器具，為菩薩穿戴。那時，菩薩身上的光芒，掩蓋了所有寶物的光彩，使它們都無法顯現，就像一堆墨汁面對閻浮檀金一樣。當時園中有一位神，名叫離垢，他顯現出身形，在凈飯王和各位釋迦族人面前，用偈語讚歎道： 『即使三千大千世界，都裝滿真正的黃金， 閻浮檀金的一銖，與之相比，也會黯然失色。』
English version Chapter Nine: Adornments of Precious Treasures The Buddha told the monks, 'At that time, there was a minister named Udāyana, who was well-versed in astrology. When the moon was leaving the constellation of Chitra and conjuncting with Spica, he came to the king with five hundred attendants and said to the king, 'Please have precious adornments made for the prince.' The king replied, 'It should be done quickly.' Five hundred Shakya ministers also each made adornments for the Bodhisattva, including finger rings, head ornaments, precious necklaces, earrings, precious belts, garlands, precious sandals, precious bells, precious chimes, golden nets, and so on. When these adornments were completed, the constellation of Phalguni was exactly conjunct with the moon. At this time, the Shakya relatives brought these precious adornments to the king, each saying, 'Great King! We wish to offer the adornments we have made to the prince.' The king said, 'Wait a moment, you should first make various offerings. I am also having adornments made for the prince.' The Shakya relatives again said to the king, 'What we offer is no different, we only wish to adorn the prince often. We would be satisfied if the prince would allow each of us to use them for seven days.' The next morning, Mahāprajāpatī went to the Immaculate Light Garden, adorned the Bodhisattva with various precious ornaments, and carried him to the garden. At that time, eighty-four thousand palace women welcomed the Bodhisattva, ten thousand young girls gazed upon the Bodhisattva, ten thousand Shakya young girls revered the Bodhisattva, and five thousand Brahmins praised the Bodhisattva. All of them had a longing heart and were never tired of looking at him. At that time, there was a Shakya named Bhadra, who dressed the Bodhisattva with the precious adornments he had made. At that time, the light from the Bodhisattva's body outshone all the precious ornaments, so that their brilliance was no longer visible, like a pile of ink against Jambudvipa gold. At that time, a deity in the garden, named Vimala, manifested his form and, in front of King Śuddhodana and the Shakya relatives, spoke a verse of praise: 'Even if the three thousand worlds, were filled with true gold, A single grain of Jambudvipa gold, would make it pale in comparison.'
。 假使閻浮金， 充滿三千界， 菩薩一毛光， 映之亦無色。 光明甚圓滿， 百福相莊嚴， 如是清凈身， 豈資于外好？ 日月星珠彩， 梵釋諸天光， 若對菩薩身， 皆悉不能現。 由先凈業感， 眾相自莊嚴， 不待下劣人， 所奉莊嚴具。 應屏汝所獻， 莊嚴眾珍寶， 汝自以為美； 菩薩無所求， 非菩薩所須， 宜持賜車匿。』 天神說偈已， 忽然而不現。 王及諸釋種， 深生希有心， 踴躍歡喜言： 『釋氏當興盛。』」
示書品第十
佛告諸比丘：「菩薩年始七歲，是時以備百千吉祥威儀之事，欲將菩薩往詣學堂，十千童男、一萬童女圍繞翊從，車一萬乘載以珍羞並諸寶物，于迦毗羅城四衢道中及諸廛里，處處散施，復有百千音樂同時俱作雨眾天花，復有無量百千婇女，眾寶瓔珞莊嚴其身。或在樓閣軒檻，或處殿堂窗牖瞻望菩薩，以眾妙花，而遙散之。復有百千天諸婇女，莊嚴其身，各執寶瓶盛以香水，於前灑道。天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅摩、睺羅伽等，各于虛空出現半身，手執花鬘瓔珞珠寶，垂懸其上
現代漢語譯本 『即使閻浮提的金子，充滿整個三千大千世界，菩薩身上一根毫毛的光芒，映照之下也會使其失去顏色。 光明是如此的圓滿，百種福德的相好莊嚴，如此清凈的身體，難道還需要外在的裝飾嗎？ 日月星辰的光彩，梵天、帝釋天等諸天的光芒，如果與菩薩的身體相比，都不能顯現出來。 由於先前清凈的業力感召，各種相好自然莊嚴，不需要下劣之人所供奉的裝飾品。 應該收起你所獻上的，那些裝飾的珍寶，你自以為很美的東西；菩薩沒有任何需求，不是菩薩所需要的，應該拿去賞賜給車匿。』 天神說完偈語后，忽然就不見了。 國王和各位釋迦族人，都深感稀有，歡喜踴躍地說：『釋迦族應當興盛。』
示書品第十
佛告訴各位比丘：『菩薩年僅七歲時，已經具備了百千種吉祥威儀，準備送菩薩去學堂，有一萬個童男、一萬個童女圍繞侍奉，一萬輛車子載著珍貴的食物和各種寶物，在迦毗羅城的四通八達的道路和各個街市裡，到處散發施捨，還有百千種音樂同時演奏，天空中下著各種天花，還有無數的婇女，用各種寶物瓔珞裝飾著身體。 她們有的在樓閣的欄桿邊，有的在殿堂的窗戶邊，瞻望著菩薩，用各種美妙的花朵，遠遠地散向菩薩。 還有百千位天上的婇女，裝飾著身體，各自拿著寶瓶盛滿香水，在前面灑水開道。 天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，各自在虛空中顯現半身，手中拿著花鬘、瓔珞、珠寶，垂掛在空中。
English version 'Even if the gold of Jambudvipa filled the entire three thousand great thousand worlds, the light from a single hair of a Bodhisattva would make it lose its color when reflected upon it. The light is so perfect and complete, adorned with the marks of a hundred blessings. Such a pure body, does it need external adornments? The brilliance of the sun, moon, and stars, the light of Brahma, Indra, and other gods, if compared to the body of a Bodhisattva, they cannot manifest themselves. Due to the karmic effects of previous pure deeds, various marks of excellence are naturally adorned, not needing the ornaments offered by inferior people. You should put away the precious ornaments you have offered, which you think are beautiful; the Bodhisattva has no needs, they are not what the Bodhisattva requires, you should give them to Chandaka.』 After the deity spoke the verse, it suddenly disappeared. The king and all the Shakya clan members felt a deep sense of wonder, and joyfully exclaimed: 『The Shakya clan shall prosper!』
Chapter Ten: Showing the Letter
The Buddha told the monks: 『When the Bodhisattva was only seven years old, he was already equipped with a hundred thousand auspicious and majestic rituals. They were preparing to send the Bodhisattva to school. Ten thousand young boys and ten thousand young girls surrounded and attended him. Ten thousand carriages carried precious foods and various treasures. In the crossroads and markets of Kapilavastu, they distributed alms everywhere. There were also a hundred thousand musical instruments playing simultaneously, and the sky rained down various celestial flowers. There were also countless celestial maidens, adorning their bodies with various jeweled necklaces. Some were on the balconies of pavilions, some were at the windows of halls, gazing at the Bodhisattva, scattering various beautiful flowers from afar. There were also hundreds of thousands of celestial maidens, adorning their bodies, each holding a precious vase filled with fragrant water, sprinkling it on the road ahead. Gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, etc., each appeared halfway in the sky, holding flower garlands, necklaces, and jewels in their hands, hanging them above.
。一切釋種前後圍繞，隨輸檀王，而將菩薩詣于學堂。
「爾時菩薩將升學堂，博士毗奢蜜多，見菩薩來，威德無上，自顧不任為菩薩師，生大慚懼迷悶躄地。時兜率天子名曰妙身，扶之令起安置座上，身升虛空，而說頌曰：
「『所有世間眾伎藝， 于無量劫已修習， 為欲成熟諸童子， 隨順俗法升學堂。 復欲調伏諸眾生， 令入大乘真實法， 善解因緣知四諦， 能滅諸有得清涼。 天中之天為最尊， 施甘露者無能勝， 一切眾生心行異， 於一念中悉能知。 寂滅之法猶能悟， 況覆文字而須學？』
「爾時天子說此偈已，即以天妙香花供養菩薩，忽然不現。時輸檀王敕諸童子及諸保母，瞻侍菩薩，王還本宮
現代漢語譯本：所有的釋迦族人前後簇擁著，跟隨凈飯王，將菩薩送往學堂。 當時，菩薩將要進入學堂，博士毗奢蜜多見到菩薩到來，威嚴德行無與倫比，自認為不能勝任做菩薩的老師，感到非常慚愧、恐懼，以至於昏迷倒地。這時，兜率天的天子，名叫妙身，扶起他，讓他坐回座位上，自己則升到空中，並說了偈語： 『世間所有的技藝，菩薩在無量劫前就已經修習過，爲了教化這些童子，才順應世俗的規矩來到學堂。 又爲了調伏一切眾生，使他們進入大乘的真實佛法，菩薩善於理解因緣，通曉四諦，能夠滅除一切煩惱，獲得清涼。 天中之天最為尊貴，施予甘露者無人能勝過，一切眾生的心念和行為各不相同，菩薩在一念之間都能完全知曉。 連寂滅的佛法都能領悟，更何況是文字還需要學習呢？』 當時，天子說完這偈語后，就用天上的美妙香花供養菩薩，然後忽然消失不見。這時，凈飯王命令所有的童子和保姆，照看侍奉菩薩，然後自己返回宮殿。
English version: All the Shakya clan surrounded him, following King Suddhodana, and escorted the Bodhisattva to the school. At that time, as the Bodhisattva was about to enter the school, the scholar Vishvamitra, seeing the Bodhisattva arrive with unparalleled majesty and virtue, felt himself unworthy to be the Bodhisattva's teacher. He was so ashamed and fearful that he fainted and fell to the ground. Then, a deva from Tushita Heaven named Wonderful Body, helped him up and seated him back on his seat. He then ascended into the sky and spoke a verse: 'All the skills and arts of the world, he has already mastered in countless eons. To educate these children, he follows the customs of the world and comes to school. Also, to tame all sentient beings, and lead them into the true Dharma of the Mahayana, he understands the causes and conditions, knows the Four Noble Truths, and can extinguish all afflictions and attain coolness. The most honored among the heavens, the giver of nectar, none can surpass him. The thoughts and actions of all beings are different, yet he knows them all in a single moment. He can even comprehend the Dharma of Nirvana, so why would he need to learn mere letters?' At that time, after the deva spoke this verse, he offered heavenly fragrant flowers to the Bodhisattva and then suddenly disappeared. Then, King Suddhodana ordered all the children and nurses to attend to and serve the Bodhisattva, and then he returned to the palace.
。菩薩爾時手執天書栴檀之簡，涂以天香摩尼明璣以為嚴飾，而問師言：『有：
「『梵寐書、佉盧虱底書、布沙迦羅書、央伽羅書、摩訶底書、央瞿書、葉半尼書、婆履迦書、阿波盧沙書、沓毗羅書、罽羅多書、多瑳那書、郁伽羅書、僧祇書阿跋牟書、阿奴盧書、達羅陀書、可索書支那書、護那書、末提惡剎羅書、蜜怛羅書、弗沙書、提婆書、那伽書、夜叉書、乾闥婆書、摩睺羅書、阿修羅書、迦婁羅書、緊那羅書、密履伽書、摩瑜書、暴磨提婆書、安多力叉提婆書、拘耶尼書、郁單越書、弗婆提書、沃憩婆書、匿憩波書、般羅憩波書、婆竭羅書、跋阇羅書、戾佉缽羅底隸書、毗憩波書、安奴缽度多書、舍薩多婆書、竭膩那書、嗚差波書、匿差波書、波陀戾佉書、地烏怛散地書、夜婆達書、缽陀散地書、末提訶履尼書、薩婆多增伽訶書、婆尸書、比陀阿奴路摩書、尼師答多書、乎盧支磨那書、陀羅尼閉瑳書、伽伽那必利綺那書、薩婆沃殺地你產陀書、娑竭羅僧伽訶書、薩婆部多睺婁多書。
「『如上所說六十四書，欲以何書而相教乎？』是時毗奢蜜多聞所未聞，歡喜踴躍自去貢高，而說頌曰：
「『希有清凈勝智人， 已自該通一切法， 示入學堂從下問， 所說書名昔未聞
菩薩當時手持用天香摩尼明珠裝飾的天書栴檀簡，問老師說：『有：' 『梵寐書、佉盧虱底書、布沙迦羅書、央伽羅書、摩訶底書、央瞿書、葉半尼書、婆履迦書、阿波盧沙書、沓毗羅書、罽羅多書、多瑳那書、郁伽羅書、僧祇書阿跋牟書、阿奴盧書、達羅陀書、可索書支那書、護那書、末提惡剎羅書、蜜怛羅書、弗沙書、提婆書、那伽書、夜叉書、乾闥婆書、摩睺羅書、阿修羅書、迦婁羅書、緊那羅書、密履伽書、摩瑜書、暴磨提婆書、安多力叉提婆書、拘耶尼書、郁單越書、弗婆提書、沃憩婆書、匿憩波書、般羅憩波書、婆竭羅書、跋阇羅書、戾佉缽羅底隸書、毗憩波書、安奴缽度多書、舍薩多婆書、竭膩那書、嗚差波書、匿差波書、波陀戾佉書、地烏怛散地書、夜婆達書、缽陀散地書、末提訶履尼書、薩婆多增伽訶書、婆尸書、比陀阿奴路摩書、尼師答多書、乎盧支磨那書、陀羅尼閉瑳書、伽伽那必利綺那書、薩婆沃殺地你產陀書、娑竭羅僧伽訶書、薩婆部多睺婁多書。』 『如上所說的六十四種文字，您想用哪種文字來教我呢？』當時，毗奢蜜多聽到了從未聽聞過的文字，歡喜雀躍，消除了貢高我慢，並說了偈頌： 『稀有清凈有大智慧的人，已經通曉一切法，卻像剛入學堂的學生一樣從低處發問，所說的文字名稱我以前從未聽聞。』
At that time, the Bodhisattva, holding a heavenly book made of sandalwood, adorned with heavenly fragrant mani jewels, asked the teacher: 『There are:' 『Brahmi script, Kharosthi script, Pushkarasari script, Angara script, Mahati script, Angu script, Yebani script, Bharika script, Apalusha script, Tabilara script, Keralata script, Tasana script, Utkara script, Samghi script, Abhamu script, Anulu script, Darada script, Kasu script, China script, Huna script, Matia Akshara script, Mitra script, Pusha script, Deva script, Naga script, Yaksha script, Gandharva script, Mahura script, Asura script, Garuda script, Kinnara script, Mriga script, Mayu script, Bhauma Deva script, Antariksha Deva script, Kujani script, Uttarakuru script, Purvavideha script, Avakasha script, Nikasha script, Parakasha script, Bhagala script, Vajra script, Lekha Pratilika script, Vikasha script, Anupaduta script, Shashtava script, Karni script, Uchchapa script, Nichchapa script, Padalika script, Diutrasandi script, Yavada script, Padasandi script, Matika Harini script, Sarvatagrahaka script, Vashi script, Vidha Anuloma script, Nishthata script, Huluchimana script, Dharani Pisha script, Gagana Pratikina script, Sarva Aushadhi Nikhanda script, Sagara Sangraha script, Sarva Bhuta Huluta script.』 『Of the sixty-four scripts mentioned above, which script do you wish to teach me?』 At that time, Vishvamitra, having heard what he had never heard before, was overjoyed, his arrogance dispelled, and he spoke a verse: 『Rare and pure is the person of great wisdom, who has already mastered all dharmas, yet asks from a lower position like a student just entering school, the names of the scripts he speaks of I have never heard before.』
。 無見頂相極尊高， 面貌威嚴莫能視， 智慧神力最第一， 當以善巧教詔我。 顧己微淺焉能學， 徒聽書名實未知， 是為最上天中天， 於世間中無有二
現代漢語譯本 您的頂相無比尊貴高超， 面容威嚴令人不敢直視， 智慧和神力都是最頂尖的， 請用巧妙的方法教導我。 顧及自己淺薄的見識如何能學會， 只是聽聞書名卻不瞭解實際內容， 您是至高無上的天中之天， 在世間之中獨一無二。
English version Your crown of head is incomparably noble and high, Your countenance is so majestic that no one dares to look directly, Your wisdom and divine power are the most supreme, Please teach me with skillful methods. Considering my own shallow understanding, how can I learn, I only hear the name of the scriptures but do not understand the actual content, You are the most supreme of the heavens, In this world, there is no other like you.
。
現代漢語譯本 。
English version .
』」
佛告諸比丘：「爾時有十千童子，而與菩薩俱在師前，同學字母唱阿字時，出一切諸行無常聲；唱長阿字時，出自利利他聲；唱伊字時，出諸根本廣大聲；唱伊字時，出一切世間眾多病聲；唱烏(上聲)字時，出世間諸惱亂事聲；唱烏字時，出諸世間一切眾生智慧狹劣聲；唱翳字時，出所希求諸過患事聲；唱愛字時，出勝威儀聲；唱烏字時，出死曝流到彼岸聲；唱懊字時，出皆化生聲；唱唵字時，出一切物皆無我我所聲；唱阿字時，出一切法皆滅沒聲；唱迦(上聲)字時，出入業果聲；唱佉字時，出一切諸法如虛空聲；唱伽(上聲)字時，出甚深法入緣起聲；唱伽字時，出除滅一切無明黑暗厚重翳膜聲；唱哦字時，出銷滅眾生十二支聲；唱者字時，出觀四諦聲；唱車(上聲)字時，出永斷貪慾聲；唱社字時，出度一切生死彼岸聲；唱阇字時，出降一切魔軍眾聲；唱壤字時，出覺悟一切眾生聲；唱吒(上聲)字時，出永斷一切道聲；唱吒字時，出置答聲；唱荼(上聲)字時，出斷一切魔惱亂聲；唱荼字時，出一切境界皆是不凈聲；唱拏(上聲)字時，出永拔微細煩惱聲；唱多(上聲)字時，出一切法真如無別異聲；唱他(上聲)字時，出勢力無畏聲；唱陀(上聲)字時，出施戒質直聲
現代漢語譯本：佛陀告訴各位比丘：『當時有一萬個童子，和菩薩一起在老師面前，一同學習字母。當唱誦「阿」字時，發出一切諸行無常的聲音；當唱誦長「阿」字時，發出自利利他的聲音；當唱誦「伊」字時，發出諸根本廣大的聲音；當唱誦「伊」字時，發出一切世間眾多疾病的聲音；當唱誦「烏」（上聲）字時，發出世間各種惱亂事情的聲音；當唱誦「烏」字時，發出世間一切眾生智慧狹隘低劣的聲音；當唱誦「翳」字時，發出所希求的各種過患事情的聲音；當唱誦「愛」字時，發出殊勝威儀的聲音；當唱誦「烏」字時，發出死後如瀑流般到達彼岸的聲音；當唱誦「懊」字時，發出皆是化生的聲音；當唱誦「唵」字時，發出一切事物皆無我我所的聲音；當唱誦「阿」字時，發出一切法皆滅沒的聲音；當唱誦「迦」（上聲）字時，發出入業果的聲音；當唱誦「佉」字時，發出一切諸法如虛空的聲音；當唱誦「伽」（上聲）字時，發出甚深法入緣起的聲音；當唱誦「伽」字時，發出除滅一切無明黑暗厚重翳膜的聲音；當唱誦「哦」字時，發出消滅眾生十二支的聲音；當唱誦「者」字時，發出觀察四諦的聲音；當唱誦「車」（上聲）字時，發出永遠斷除貪慾的聲音；當唱誦「社」字時，發出度脫一切生死彼岸的聲音；當唱誦「阇」字時，發出降伏一切魔軍眾的聲音；當唱誦「壤」字時，發出覺悟一切眾生的聲音；當唱誦「吒」（上聲）字時，發出永遠斷除一切道的聲音；當唱誦「吒」字時，發出置答的聲音；當唱誦「荼」（上聲）字時，發出斷除一切魔惱亂的聲音；當唱誦「荼」字時，發出一切境界皆是不清凈的聲音；當唱誦「拏」（上聲）字時，發出永遠拔除微細煩惱的聲音；當唱誦「多」（上聲）字時，發出一切法真如無差別異的聲音；當唱誦「他」（上聲）字時，發出勢力無畏的聲音；當唱誦「陀」（上聲）字時，發出佈施、持戒、正直的聲音』。
English version: The Buddha told the monks, 'At that time, there were ten thousand boys, who were with the Bodhisattva before the teacher, learning the alphabet together. When chanting the letter 'A', it produced the sound of all things being impermanent; when chanting the long 'A', it produced the sound of benefiting oneself and others; when chanting 'I', it produced the sound of all fundamental greatness; when chanting 'I', it produced the sound of many diseases in the world; when chanting 'U' (rising tone), it produced the sound of various disturbances in the world; when chanting 'U', it produced the sound of the narrow and inferior wisdom of all beings in the world; when chanting 'E', it produced the sound of various faults in what is sought; when chanting 'Ai', it produced the sound of superior dignity; when chanting 'U', it produced the sound of reaching the other shore like a torrent after death; when chanting 'Ao', it produced the sound of all being born by transformation; when chanting 'Om', it produced the sound of all things being without self or belonging to self; when chanting 'A', it produced the sound of all dharmas being extinguished; when chanting 'Ka' (rising tone), it produced the sound of entering the results of karma; when chanting 'Kha', it produced the sound of all dharmas being like empty space; when chanting 'Ga' (rising tone), it produced the sound of profound dharma entering dependent origination; when chanting 'Ga', it produced the sound of eliminating all ignorance, darkness, and thick coverings; when chanting 'Nga', it produced the sound of extinguishing the twelve links of dependent origination of beings; when chanting 'Ja', it produced the sound of observing the Four Noble Truths; when chanting 'Cha' (rising tone), it produced the sound of forever cutting off greed; when chanting 'Sha', it produced the sound of crossing over to the other shore of all birth and death; when chanting 'Jha', it produced the sound of subduing all the armies of Mara; when chanting 'Nya', it produced the sound of awakening all beings; when chanting 'Ta' (rising tone), it produced the sound of forever cutting off all paths; when chanting 'Ta', it produced the sound of giving an answer; when chanting 'Tha' (rising tone), it produced the sound of cutting off all the disturbances of Mara; when chanting 'Tha', it produced the sound of all realms being impure; when chanting 'Na' (rising tone), it produced the sound of forever uprooting subtle afflictions; when chanting 'Da' (rising tone), it produced the sound of the true nature of all dharmas being without difference; when chanting 'Dha' (rising tone), it produced the sound of power and fearlessness; when chanting 'Dha' (rising tone), it produced the sound of giving, keeping precepts, and being upright.'
；唱陀字時，出希求七聖財聲；唱那(上聲)字時，出遍知名色聲；唱波(上聲)字時，出證第一義諦聲；唱頗字時，出得果入現證聲；唱婆(上聲)字時，出解脫一切繫縛聲；唱婆字時，出斷一切有聲；唱摩(上聲)字時，出銷滅一切憍慢聲；唱也字時，出通達一切法聲；唱羅字時，出厭離生死欣第一義諦聲；唱羅(上聲)字時，出斷一切生死枝條聲；唱婆(上聲)字時，出最勝乘聲；唱舍字時，出一切奢摩他毗缽舍那聲；唱沙(上聲)字時，出制伏六處得六神通聲；唱娑字時，出現證一切智聲；唱呵字時，出永害一切業煩惱聲；唱差字時，出諸文字不能詮表一切法聲。」佛告諸比丘：「菩薩與諸童子居學堂時，同唱字母，演出無量百千法門之聲，令三萬二千童男三萬二千童女，皆發阿耨多羅三藐三菩提心，以是因緣，示現入于學堂。」
觀農務品第十一
佛告諸比丘：「菩薩年漸長大，便於一時，共諸釋子出城遊觀行至園中，見諸農夫勤勞執役。菩薩見已，起慈悲心，哀嗟世間有如斯苦！即作是念：『何處空閑？我當於彼思惟離苦
現代漢語譯本：當唱『陀』字時，發出希求七聖財的聲音；當唱『那』字時，發出遍知名色的聲音；當唱『波』字時，發出證悟第一義諦的聲音；當唱『頗』字時，發出獲得果位進入現證的聲音；當唱『婆』字時，發出解脫一切束縛的聲音；當唱『婆』字時，發出斷除一切存在的的聲音；當唱『摩』字時，發出消除一切驕慢的聲音；當唱『也』字時，發出通達一切法義的聲音；當唱『羅』字時，發出厭離生死欣求第一義諦的聲音；當唱『羅』字時，發出斷除一切生死枝條的聲音；當唱『婆』字時，發出最殊勝的乘的聲音；當唱『舍』字時，發出一切止觀的聲音；當唱『沙』字時，發出制伏六根獲得六神通的聲音；當唱『娑』字時，發出證悟一切智慧的聲音；當唱『呵』字時，發出永遠斷除一切業和煩惱的聲音；當唱『差』字時，發出所有文字都不能詮釋一切法義的聲音。』佛陀告訴眾比丘：『菩薩與眾童子在學堂時，一同唱誦字母，演說出無量百千法門的聲音，令三萬二千童男和三萬二千童女，都發起了無上正等正覺之心，因為這個因緣，示現進入學堂。』 現代漢語譯本：觀農務品第十一。佛陀告訴眾比丘：『菩薩年紀漸漸長大，在某個時候，與眾釋迦族子弟出城遊玩，走到園中，看見農夫們辛勤勞作。菩薩看到后，生起慈悲之心，哀嘆世間有如此的苦難！隨即想到：『哪裡有空閑的地方？我應當在那裡思考如何脫離苦難。』
English version: When chanting the syllable 'dha', a sound expressing the desire for the seven noble riches is produced; when chanting the syllable 'na', a sound pervading the knowledge of name and form is produced; when chanting the syllable 'pa', a sound realizing the ultimate truth is produced; when chanting the syllable 'pha', a sound attaining the fruit and entering direct realization is produced; when chanting the syllable 'bha', a sound liberating from all bonds is produced; when chanting the syllable 'bha', a sound cutting off all existence is produced; when chanting the syllable 'ma', a sound extinguishing all arrogance is produced; when chanting the syllable 'ya', a sound penetrating all dharmas is produced; when chanting the syllable 'ra', a sound renouncing birth and death and rejoicing in the ultimate truth is produced; when chanting the syllable 'ra', a sound cutting off all branches of birth and death is produced; when chanting the syllable 'bha', a sound of the most excellent vehicle is produced; when chanting the syllable 'sha', a sound of all shamatha and vipashyana is produced; when chanting the syllable 'sa', a sound subduing the six senses and attaining the six superknowledges is produced; when chanting the syllable 'sa', a sound manifesting the realization of all wisdom is produced; when chanting the syllable 'ha', a sound forever destroying all karma and afflictions is produced; when chanting the syllable 'cha', a sound that all words cannot express all dharmas is produced.』 The Buddha told the monks, 『When the Bodhisattva was in the school with the children, they chanted the alphabet together, producing the sounds of countless hundreds and thousands of dharma doors, causing thirty-two thousand boys and thirty-two thousand girls to all generate the mind of Anuttara-samyak-sambodhi. Because of this cause, he manifested entering the school.』 English version: Chapter Eleven: Observing Agricultural Work. The Buddha told the monks, 『As the Bodhisattva gradually grew older, at one time, he went out of the city to play with the Shakya clan children, and they arrived at a garden, where they saw farmers working hard. Upon seeing this, the Bodhisattva generated a compassionate heart, lamenting that the world had such suffering! He then thought, 『Where is there a quiet place? I should contemplate there how to escape suffering.』
。』乃見園中有閻浮樹，枝葉蓊鬱鮮榮可愛，菩薩爾時，于彼樹下結加趺坐，離諸欲惡，有覺有觀離生喜樂住初禪，內凈一心滅覺觀離生喜樂住二禪，離喜受聖說住舍有念有想身證樂住三禪，斷除苦樂滅憂喜，不苦不樂，念清凈住四禪。時有外五通仙人，乘虛而行從南往北，至閻浮樹不能飛過，共相謂言：『我今何為不能飛過此閻浮樹？』心驚毛豎，而說偈言：
「『我等昔能過， 須彌及金剛， 如是堅固山， 去來無掛礙。 猶如有大象， 沖度小林叢， 于彼無留難， 其事亦如是。 又亦曾飛過， 諸天龍神宮， 皆悉不為難， 一切無所障。 今者是誰力， 來制我神通， 於此閻浮林， 遲迴不能過？』
「爾時林中有神，說偈答言：
「『輸頭檀王之太子， 圓滿猶如清凈月， 身相猶如日初出， 面貌猶如蓮花敷。 於此閻浮樹陰下， 端坐思惟甚深定， 積劫已曾修善行， 故能除熱得清涼。 由是大士之威神， 令汝不能於此過
現代漢語譯本：於是，他們看見園中有一棵閻浮樹，枝葉茂盛，鮮艷可愛。菩薩當時在那樹下結跏趺坐，遠離各種慾望和惡念，進入有覺有觀、因遠離而生喜樂的初禪；內心清凈，一心專注，滅除覺觀，進入因遠離而生喜樂的二禪；捨棄喜樂的感受，聖人所說的住于舍，有念有想，親身證得快樂的三禪；斷除苦樂，滅除憂喜，不苦不樂，以清凈的念住於四禪。當時有五位具有神通的外道仙人，乘著虛空從南向北飛行，到了閻浮樹這裡卻無法飛過去，他們互相說道：『我們現在為什麼不能飛過這棵閻浮樹呢？』他們心驚膽戰，毛髮豎立，於是說了偈語： 『我們過去能夠飛過，須彌山和金剛山，像這樣堅固的山，來去都沒有障礙。就像大象，衝過小樹林，在那裡沒有阻礙，我們的情況也是這樣。我們還曾經飛過，諸天龍神的宮殿，都沒有遇到困難，一切都沒有障礙。現在是誰的力量，來限制我們的神通，在這閻浮樹林，徘徊不能飛過？』 這時，林中有一位神，用偈語回答說： 『凈飯王的太子，圓滿如同清凈的月亮，身相如同初升的太陽，面貌如同盛開的蓮花。在這閻浮樹的樹蔭下，端坐思惟甚深的禪定，積累了無數劫所修的善行，所以能夠消除熱惱得到清涼。正是因為這位大士的威神之力，才讓你們不能從這裡飛過。』
English version: Then they saw a Jambu tree in the garden, its branches and leaves lush, vibrant, and lovely. At that time, the Bodhisattva sat cross-legged under that tree, detached from all desires and evils, entering the first dhyana with initial and sustained thought, born of detachment, filled with joy and pleasure; with inner purity and one-pointedness, extinguishing initial and sustained thought, entering the second dhyana born of detachment, filled with joy and pleasure; abandoning the feeling of joy, dwelling in equanimity as the sages say, with mindfulness and awareness, personally realizing the pleasure of the third dhyana; having cut off suffering and pleasure, extinguishing sorrow and joy, neither suffering nor pleasure, dwelling in the purity of mindfulness in the fourth dhyana. At that time, there were five ascetics with supernatural powers, traveling through the air from south to north, who, upon reaching the Jambu tree, could not fly over it. They said to each other, 'Why can't we fly over this Jambu tree now?' They were startled, their hair stood on end, and they spoke in verse: 'We used to be able to fly over, Mount Sumeru and the Vajra Mountain, such solid mountains, we came and went without hindrance. Just like an elephant, charging through a small grove, there was no obstacle there, our situation was the same. We have also flown over, the palaces of gods and dragons, all without difficulty, everything was unobstructed. Now, whose power is it, that restricts our supernatural abilities, causing us to linger and not be able to fly over this Jambu grove?' At this time, a deity in the grove, replied in verse: 'The prince of King Suddhodana, is as perfect as the pure moon, his form is like the rising sun, his face is like a blooming lotus. Under the shade of this Jambu tree, he sits in deep meditation, having accumulated good deeds over countless eons, therefore he can eliminate heat and obtain coolness. It is because of the majestic power of this great being, that you cannot fly over here.'
。』
「爾時諸仙聞是偈已，遙見菩薩威光赫然相好無比，各生希有奇特之心，咸作是言：『此為何人，威容乃爾？為是帝釋，為是四王，為是魔王，為是龍王，為是摩醯首羅天，為是毗紐天，為是轉輪聖王？』時諸仙人以偈贊曰：
「『身色超過四護世， 釋梵日月自在天， 福德相好無能逾， 清凈離垢應是佛。』
「爾時林神，以偈答仙人曰：
「『釋提桓因及護世， 梵王毗紐與自在， 若比菩薩之威光， 百千萬分不及一。』
「爾時諸仙聞是偈已，從空而下至菩薩前，乃見菩薩入深禪定身心不動，以偈贊曰：
「『世間煩惱火， 尊是清涼池， 當以無上法， 令其除熱惱。』
「復有一仙，說偈贊曰：
「『世間無明覆， 尊為智慧燈， 當以勝凈法， 為彼除冥暗。』
「復有一仙，說偈贊曰：
「『世間憂惱海， 尊為大船筏， 當以最勝法， 濟之登彼岸。』
「復有一仙，說偈贊曰：
「『世間老病苦， 尊為大醫王， 當以微妙法， 救之令得愈。』」
佛告諸比丘：「時諸仙人讚菩薩已，頂禮圍繞升空而去
現代漢語譯本 『那時，眾仙人聽完這首偈頌，遠遠地看到菩薩威光赫赫，相貌無比莊嚴，各自生起稀有奇特的心情，都說道：『這是什麼人，威儀容貌竟然如此？是帝釋天嗎？是四大天王嗎？是魔王嗎？是龍王嗎？是摩醯首羅天嗎？是毗紐天嗎？還是轉輪聖王？』當時，眾仙人以偈頌讚嘆道： 『身色超越四護世，釋梵日月自在天，福德相好無人能比，清凈無垢應當是佛。』 『那時，林神以偈頌回答仙人說： 『釋提桓因和護世天，梵王毗紐與自在天，如果與菩薩的威光相比，百千萬分也不及一分。』 『那時，眾仙人聽完這首偈頌，從空中降落到菩薩面前，才看到菩薩進入深禪定，身心不動，以偈頌讚嘆道： 『世間的煩惱之火，您是清涼的池塘，應當用無上的佛法，使他們消除熱惱。』 『又有一位仙人，說偈頌讚嘆道： 『世間被無明覆蓋，您是智慧的明燈，應當用殊勝清凈的佛法，為他們消除黑暗。』 『又有一位仙人，說偈頌讚嘆道： 『世間的憂愁煩惱如大海，您是巨大的船筏，應當用最殊勝的佛法，救度他們到達彼岸。』 『又有一位仙人，說偈頌讚嘆道： 『世間的老病之苦，您是偉大的醫王，應當用微妙的佛法，救治他們使之痊癒。』 佛告訴眾比丘：『當時，眾仙人讚嘆菩薩之後，頂禮圍繞，升空而去。』
English version 『At that time, the various immortals, having heard this verse, saw from afar the Bodhisattva's majestic radiance, his features incomparably magnificent, and each conceived a rare and extraordinary feeling, saying: 『Who is this person, whose demeanor is so impressive? Is it Indra? Is it the Four Heavenly Kings? Is it a demon king? Is it a dragon king? Is it Maheśvara? Is it Vishnu? Or is it a Universal Monarch?』 Then, the immortals praised him with verses: 『His form surpasses the Four Guardians of the World, Indra, Brahma, the sun, the moon, and the gods of freedom. His blessings and features are unmatched, pure and without blemish, he must be a Buddha.』 『At that time, the forest spirit answered the immortals with a verse: 『Indra and the Guardians of the World, Brahma, Vishnu, and the gods of freedom, if compared to the Bodhisattva's radiance, are not even one ten-millionth part.』 『At that time, the immortals, having heard this verse, descended from the sky to the Bodhisattva's presence, and saw that the Bodhisattva had entered deep meditation, his body and mind unmoving, and praised him with verses: 『The fire of worldly afflictions, you are a cool pond, you should use the supreme Dharma to eliminate their heat and distress.』 『Another immortal spoke a verse of praise: 『The world is covered by ignorance, you are the lamp of wisdom, you should use the superior and pure Dharma to dispel their darkness.』 『Another immortal spoke a verse of praise: 『The world's worries and sorrows are like a sea, you are a great raft, you should use the most superior Dharma to save them and reach the other shore.』 『Another immortal spoke a verse of praise: 『The world's suffering of old age and sickness, you are the great physician, you should use the subtle Dharma to heal them and make them well.』 The Buddha told the monks: 『At that time, the immortals, having praised the Bodhisattva, bowed in reverence, circled him, and ascended into the sky.』
。爾時輸檀王于少時間不見菩薩，悒然不樂，作如是言：『太子今者為在何許？』即遣群臣處處求覓。有一大臣至閻浮樹，乃見菩薩在彼樹下端坐思惟，諸樹光陰逐日而轉，唯閻浮之影湛然不移。時彼大臣見如是事，心生希有，歸白王言：
「『太子宴坐閻浮樹， 其樹經時影不移， 種種相好以莊嚴， 威德光明超釋梵。』
「爾時輸檀王聞是語已，往閻浮樹下，見菩薩身相好莊嚴威光赫奕，以偈嘆曰：
「『譬如山峰夜然炬， 亦如明月在虛空， 太子安隱入深禪， 我今見之喜且懼。』」
現藝品第十二
佛告諸比丘：「爾時菩薩年既長大，復於一時，輸檀王共諸釋種長德耆年，相與談議。時諸釋種白大王言：『太子年漸長大，無量諸仙善占相者皆云：「太子若得出家必定成佛，若在家者當爲轉輪聖王王四天下，十善御物以法為王，成就七寶。何謂為七？一者輪寶，二者象寶，三者馬寶，四者珠寶，五者女寶，六者主兵臣寶，七者主藏臣寶。具足千子，端正勇健能伏怨敵。」大王！若令太子不出家者，轉輪聖王必有繼嗣，諸粟散王咸當歸伏。應為求婚令生染著，由是自當不出家也
現代漢語譯本：當時，凈飯王在短時間內沒有見到菩薩，心中鬱悶不樂，說道：『太子現在在哪裡呢？』於是派遣群臣四處尋找。有一位大臣來到閻浮樹下，看見菩薩在那樹下端坐思惟，其他樹木的影子都隨著太陽移動，只有閻浮樹的影子靜止不動。當時那位大臣見到這樣的情景，心中感到稀奇，回去稟告國王說： 『太子在閻浮樹下靜坐，那樹的影子經過一段時間都沒有移動，他以各種美好的相貌莊嚴自身，威德光明超越了帝釋天和梵天。』 當時，凈飯王聽到這些話后，來到閻浮樹下，看到菩薩的身體相貌莊嚴，威光顯赫，用偈頌讚嘆道： 『譬如山峰在夜晚燃起火炬，又如明月懸掛在天空中，太子安穩地進入深禪定，我現在見到他既歡喜又畏懼。』 現藝品第十二 佛告訴眾比丘：『當時，菩薩年紀已經長大，又在某個時候，凈飯王與各位釋迦族的長者和耆老，一起商議事情。當時，各位釋迦族人對大王說：『太子年紀漸漸長大，無數善於占卜的仙人都說：「太子如果出家必定成佛，如果在家就會成為轉輪聖王，統治四天下，以十善之道治理國家，成就七寶。哪七寶呢？一是輪寶，二是象寶，三是馬寶，四是珠寶，五是女寶，六是主兵臣寶，七是主藏臣寶。他將有千子，端正勇健，能夠降伏怨敵。」大王！如果讓太子不出家，轉輪聖王必定會有後代繼承王位，各小國的國王都會歸順。應該為他求婚，讓他產生愛慾執著，這樣自然就不會出家了。』
English version: At that time, King Suddhodana, not seeing the Bodhisattva for a short while, became depressed and unhappy, saying, 'Where is the Prince now?' He then sent his ministers to search everywhere. One minister came to the Jambū tree and saw the Bodhisattva sitting in meditation under the tree. The shadows of all the other trees moved with the sun, but the shadow of the Jambū tree remained still. When the minister saw this, he was amazed and returned to report to the king, saying: 'The Prince is sitting in meditation under the Jambū tree, the shadow of that tree has not moved for a long time, he is adorned with all kinds of beautiful features, and his majestic light surpasses that of Indra and Brahma.' At that time, King Suddhodana, upon hearing these words, went to the Jambū tree and saw the Bodhisattva's body adorned with beautiful features and radiating majestic light. He praised him with a verse: 'Like a mountain peak lit by a torch at night, or like the bright moon in the sky, the Prince has peacefully entered deep meditation. Now that I see him, I am both joyful and fearful.' Chapter Twelve: Manifestation of Skills The Buddha told the monks, 'At that time, the Bodhisattva had grown up. On one occasion, King Suddhodana discussed matters with the elders and senior members of the Shakya clan. The Shakya clan members said to the king, 「The Prince is gradually growing up. Countless wise seers have all said, 『If the Prince leaves home, he will surely become a Buddha. If he remains at home, he will become a Chakravartin king, ruling the four continents, governing with the ten virtues, and possessing the seven treasures. What are the seven? First, the wheel treasure; second, the elephant treasure; third, the horse treasure; fourth, the jewel treasure; fifth, the woman treasure; sixth, the chief military minister treasure; and seventh, the chief treasurer treasure. He will have a thousand sons, handsome and brave, capable of subduing enemies.』 O King! If the Prince does not leave home, the Chakravartin king will surely have descendants to inherit the throne, and the kings of all the small countries will submit to him. We should seek a marriage for him, so that he will develop attachment and desire, and thus naturally not leave home.」'
。』時輸檀王告諸釋言：『誰女有德堪為其妃？』時有五百大臣，各白王言：『我女有德堪為太子之妃。』輸檀王言：『太子之妃固難為選，不知誰女能稱其意？宜問太子何等之女可以為妃？』是諸釋種往菩薩所，各各問言：『太子娶何等女而以為妃？』是時菩薩報諸釋言：『卻後七日當述斯意。』菩薩思惟，而說偈言：
「『欲有無邊過， 為諸苦惱因， 猶如毒樹林， 亦如猛火聚。 今處深宮內， 婇女共相娛， 此處甚難居， 猶如履霜刃； 未若住禪定， 獨在於山林。』
「爾時菩薩過七日已，起大悲心思惟方便欲度眾生，告諸大臣而說頌曰：
「『蓮花生長淤泥中， 不為淤泥之所染， 王者德感於眾庶， 方為一切之所宗。 世間無量諸眾生， 當於我所證甘露， 是故示有妻子等， 非為五欲之所染。 我今隨順過去佛， 而不退失諸禪定， 婚娉宜應選仇偶， 勿娶凡女以為妃。 具足相好清凈人， 諦語稱心無放逸， 我今為書陳所好， 汝宜依書善求覓。 若有少盛好威儀， 不恃麗容而起慢， 無憍無吝無嫉妒， 無諂無誑無諸病
現代漢語譯本：當時，凈飯王告訴各位釋迦族人說：『你們誰的女兒有德行，可以做太子的妃子？』當時有五百位大臣，各自向國王稟告說：『我的女兒有德行，可以做太子的妃子。』凈飯王說：『太子的妃子確實難以選擇，不知道誰的女兒能合他的心意？應該問問太子，什麼樣的女子可以做妃子？』於是這些釋迦族人前往菩薩那裡，各自問道：『太子要娶什麼樣的女子做妃子？』當時菩薩告訴各位釋迦族人說：『七天之後，我將說明我的想法。』菩薩思考著，並說了偈語： 『慾望有無邊的過患，是各種苦惱的根源，就像有毒的樹林，也像猛烈的火焰。現在身處深宮內，與眾多美女一同享樂，這裡實在難以安居，就像踩在薄冰上一樣；不如住在禪定中，獨自在山林里。』 『那時，菩薩過了七天之後，生起大悲心，思考著方便法門來度化眾生，告訴各位大臣並說了偈語：』 『蓮花生長在淤泥中，卻不被淤泥所污染，君王的德行感化民眾，才能被眾人所敬仰。世間有無量眾生，將從我這裡證得甘露，因此我示現有妻子等，並非被五欲所染。我如今隨順過去諸佛，而不退失各種禪定，婚娶應該選擇合適的伴侶，不要娶凡俗女子做妃子。』 『要選擇具足相好、清凈的人，說話真實、稱心如意、沒有放逸，我現在寫下我的要求，你們應該按照我寫的去尋找。如果有人年輕貌美、儀態端莊，不仗著美貌而驕傲，沒有傲慢、沒有吝嗇、沒有嫉妒，沒有諂媚、沒有欺騙、沒有各種疾病』
English version: At that time, King Suddhodana said to all the Shakyas, 'Whose daughter is virtuous enough to be the prince's consort?' At that time, there were five hundred ministers, each of whom reported to the king, 'My daughter is virtuous enough to be the prince's consort.' King Suddhodana said, 'The prince's consort is indeed difficult to choose. I don't know whose daughter can suit his wishes. We should ask the prince what kind of woman can be his consort.' So these Shakyas went to the Bodhisattva and each asked, 'What kind of woman will the prince marry as his consort?' At that time, the Bodhisattva told the Shakyas, 'After seven days, I will state my intention.' The Bodhisattva pondered and spoke in verse: 'Desire has boundless faults, it is the cause of all suffering, like a poisonous forest, also like a raging fire. Now dwelling in the deep palace, enjoying pleasures with many beautiful women, this place is very difficult to live in, like walking on thin ice; it is better to dwell in meditation, alone in the mountains and forests.' 'Then, after seven days, the Bodhisattva arose with great compassion, thinking of expedient means to liberate sentient beings, and told the ministers, speaking in verse:' 'The lotus grows in the mud, yet is not stained by the mud. The king's virtue influences the people, and then he is revered by all. The countless beings in the world will attain the nectar from me. Therefore, I show that I have a wife, etc., but I am not stained by the five desires. I now follow the Buddhas of the past, and do not lose my various meditations. Marriage should choose a suitable partner, do not marry an ordinary woman as a consort.' 'Choose someone who is complete with good marks, pure, speaks truthfully, is agreeable, and is not negligent. I will now write down my requirements, and you should search according to what I have written. If there is someone young and beautiful, with dignified manners, who does not rely on her beauty to be arrogant, who is without pride, without stinginess, without jealousy, without flattery, without deceit, and without any diseases.'
。 恒常質直起慈心， 憐愍眾生如愛子， 好行惠施無諸過， 供養沙門婆羅門。 乃至夢寐無邪心， 未曾懷孕至貞潔， 恒為心師不高舉， 執意卑愻猶如賤。 不貪滋味及欲樂， 有慚有恥而無害， 未嘗歸依諸外道， 恒與真正理相應。 身語意業常清凈， 惛沉睡眠皆遠離， 所作無不善思惟， 恒行善行未曾舍。 承事舅姑如父母， 愛念左右如自身， 夫睡方眠復先起， 善能解了諸義理。 如是之女我方取， 豈得凡劣以為妃！』」
佛告諸比丘：「是時大臣乃傳此書，至輸檀王所，王見書已告諸臣言：『汝宜赍書于迦毗羅城，觀諸族姓，若剎帝利、若婆羅門，乃至毗舍、首陀種族之中，必有令女具斯眾德，當娶是女為太子妃。』即說偈言：
「『剎利婆羅門， 毗舍及首陀， 有女具斯德， 宜速來報我。 太子心所好， 以奉法為先， 汝今應審觀， 無論于種族。』」
佛告諸比丘：「爾時大臣奉王敕已，于迦毗羅城求訪如是令德之女。有一大臣名為執杖，其人有女名耶輸陀羅，相好端嚴姝妙第一，不長不短不粗不細，非白非黑具足婦容，猶如寶女
現代漢語譯本 『她始終保持正直善良的本性，心懷慈悲，憐憫眾生如同愛護自己的孩子。 她樂於行善施捨，沒有任何過錯，並供養修行者和婆羅門。 甚至在夢中也沒有邪念，未曾懷孕，保持貞潔。 她始終以內心為師，不驕傲自大，謙卑恭順如同卑賤之人。 她不貪圖美味和享樂，有羞恥心，不會傷害他人。 她從未皈依外道，始終與真正的道理相應。 她的身、語、意三業都清凈，遠離昏沉和睡眠。 她所做的一切都經過深思熟慮，始終行善而不放棄。 她侍奉公婆如同父母，愛護身邊的人如同自己。 丈夫睡下後她才睡，丈夫醒來前她就已起身，並且善於理解各種道理。 像這樣的女子我才娶，怎麼能娶那些平庸低劣的女子為妃呢！』 佛陀告訴眾比丘：『當時，大臣將這封信傳到了凈飯王那裡，國王看完信后告訴大臣們說：「你們應該帶著這封信去迦毗羅城，觀察各個家族，無論是剎帝利、婆羅門，還是吠舍、首陀種族，如果發現有女子具備這些美德，就娶她為太子妃。」』 他接著說偈語： 『剎帝利、婆羅門，吠舍和首陀，若有女子具備這些美德，應該儘快來告訴我。 太子的心意是，以奉行佛法為先，你們現在應該仔細觀察，不要拘泥於種族。』 佛陀告訴眾比丘：『當時，大臣們奉國王的命令，在迦毗羅城尋找具有如此美德的女子。有一位大臣名叫執杖，他有一個女兒名叫耶輸陀羅，相貌端莊美麗，容貌絕佳，身材不高不矮，不粗不細，面板不白不黑，具備完美的婦人儀態，如同珍寶般的女子。
English version 'She is always of constant and upright nature, with a compassionate heart, pitying all beings as if they were her own children. She is fond of giving and bestowing without any faults, and makes offerings to ascetics and Brahmins. Even in her dreams, she has no evil thoughts, has never conceived, and remains chaste. She always takes her mind as her teacher, is not arrogant, and is humble like a lowly person. She is not greedy for flavors and pleasures, has a sense of shame and is harmless. She has never taken refuge in external paths, and is always in accordance with true principles. Her actions of body, speech, and mind are always pure, and she is far from drowsiness and sleep. Everything she does is well-considered, and she always practices good deeds without abandoning them. She serves her in-laws as if they were her parents, and loves those around her as herself. She sleeps after her husband sleeps and rises before he does, and is good at understanding all principles. Such a woman is the one I will marry, how can I take those ordinary and inferior women as my consorts!' The Buddha told the monks, 'At that time, the minister conveyed this letter to King Suddhodana. After reading the letter, the king told his ministers, 「You should take this letter to Kapilavastu and observe the various families. Whether among the Kshatriyas, Brahmins, Vaishyas, or Shudras, if you find a woman who possesses these virtues, then marry her to be the crown prince's consort.」' He then spoke in verse: 'Kshatriyas, Brahmins, Vaishyas, and Shudras, if there is a woman who possesses these virtues, you should quickly come and inform me. The prince's intention is to prioritize the practice of Dharma. You should now carefully observe, without being bound by caste.' The Buddha told the monks, 'At that time, the ministers, having received the king's order, sought a woman of such virtue in Kapilavastu. There was a minister named Danda, who had a daughter named Yasodhara. Her appearance was dignified and beautiful, her features were exquisite, her height was neither too tall nor too short, neither too stout nor too thin, her skin was neither white nor black, and she possessed the perfect demeanor of a woman, like a precious jewel.'
。於是大臣詣執杖家，見耶輸陀羅。爾時耶輸陀羅拜于大臣，而問之言：『以何緣故而來至此？』大臣以菩薩書授耶輸陀羅，而說頌曰：
「『釋氏大王之太子， 顏容端正甚可愛， 大人之相三十二， 八十種好皆圓滿， 太子書中述婦德， 如是之女可為妃。』
「爾時耶輸陀羅，見菩薩書取而讀之，怡然微笑報大臣曰：
「『書載德行今悉備， 唯應太子為我夫。 當以斯意速啟知， 無令不肖而共居。』
「爾時大臣見是事已，歸白王言：『大王！我于迦毗羅城，處處求訪睹一賢女，堪為太子之妃，端正姝妙色相第一，不長不短不粗不細，非白非黑具足婦容，猶如寶女。』王曰：『汝所稱者誰之女耶？』白言：『執杖大臣之女，名耶輸陀羅。』王自惟念：『太子相好超過世間；德貌備足，方可以充太子妃耳。汝所稱者，何必具美？我當造無憂寶器，隨太子意來者遺之，竊使伺候觀其所好，其所好者即娉為妃。』乃遣金師多造無憂之器，復以七寶而為嚴飾，擊鼓宣令告迦毗羅城，自知女有德貌堪為太子妃者，至第七日總集王宮。七日滿已，諸女皆集。菩薩爾時處於大殿，據仁賢床婇女圍繞。時輸檀王密使內人：『觀察菩薩意之所向，當速報我
於是大臣前往執杖大臣的家，見到了耶輸陀羅。當時，耶輸陀羅向大臣行禮，並問道：『您因何緣故來到這裡？』大臣將菩薩的書信交給耶輸陀羅，並唸誦道： 『釋迦族大王的太子，容貌端正非常可愛，具有大丈夫的三十二種相貌，八十種好都圓滿具備。太子在書中闡述了婦德，像這樣的女子可以做他的妃子。』 當時，耶輸陀羅看到菩薩的書信，拿起來讀了，高興地笑著對大臣說： 『書信上所說的德行我都具備，只有太子才配做我的丈夫。請您儘快將我的心意稟告，不要讓不賢的人與我同住。』 當時，大臣看到這件事後，回去稟告國王說：『大王！我在迦毗羅城各處尋訪，看到一位賢淑的女子，可以做太子的妃子，她端莊美麗，容貌第一，不高不矮，不粗不細，不白不黑，具備婦人的容貌，就像寶女一樣。』國王問：『你所說的是誰家的女兒？』大臣回答說：『是執杖大臣的女兒，名叫耶輸陀羅。』國王心想：『太子的相貌美好超過世間；德行和容貌都具備，才可以做太子的妃子。你所說的，何必一定要完美？我應當製造無憂寶器，按照太子的心意來贈送，暗中派人觀察他喜歡什麼，他喜歡的就聘為妃子。』於是派遣金匠製造許多無憂之器，又用七寶來裝飾，擊鼓宣告迦毗羅城，凡是自認為女兒有德行和容貌可以做太子妃的，在第七天都到王宮集合。七天期滿后，眾女子都來了。菩薩當時在大殿里，坐在仁賢的床上，被宮女們圍繞著。這時，凈飯王秘密派遣宮人：『觀察菩薩的心意傾向於誰，要儘快告訴我。』
Then the minister went to the house of the staff-holding minister and saw Yasodhara. At that time, Yasodhara bowed to the minister and asked, 'For what reason have you come here?' The minister gave Yasodhara the Bodhisattva's letter and recited a verse: 'The prince of the Shakya king, his countenance is upright and very lovely, he has the thirty-two marks of a great man, and the eighty minor marks are all complete. The prince describes the virtues of a wife in his letter, and such a woman is fit to be his consort.' At that time, Yasodhara saw the Bodhisattva's letter, took it and read it, and smiling happily, she replied to the minister: 'The virtues described in the letter I possess completely, only the prince is worthy to be my husband. You should quickly inform him of my intention, and not let an unworthy person live with me.' At that time, the minister, having seen this matter, returned and reported to the king, saying, 'Great King! I have searched everywhere in Kapilavastu and have seen a virtuous woman, fit to be the prince's consort. She is dignified and beautiful, her appearance is the best, neither tall nor short, neither coarse nor fine, neither white nor black, possessing the appearance of a woman, like a precious maiden.' The king asked, 'Whose daughter is she that you speak of?' The minister replied, 'She is the daughter of the staff-holding minister, named Yasodhara.' The king thought to himself, 'The prince's appearance surpasses that of the world; his virtue and appearance are complete, and only then can he be the prince's consort. What you speak of, why must she be perfect? I shall make worry-free treasures, and give them according to the prince's wishes, secretly sending people to observe what he likes, and the one he likes shall be betrothed as his consort.' So he sent goldsmiths to make many worry-free objects, and adorned them with seven treasures, and proclaimed throughout Kapilavastu, that those who believed their daughters had the virtue and appearance to be the prince's consort should gather at the palace on the seventh day. When the seven days were up, all the women gathered. The Bodhisattva was then in the great hall, sitting on the virtuous bed, surrounded by palace women. At that time, King Suddhodana secretly sent palace attendants: 'Observe to whom the Bodhisattva's heart inclines, and quickly report to me.'
。』
「時迦毗羅城一切美女，皆以瓔珞莊嚴其身，至菩薩前，暫睹威光不能仰視。爾時菩薩以無憂寶器次第付之，皆蒙厚禮低顏而去。爾時耶輸陀羅，侍從圍繞最後而至，姿容端正色相無雙，諦觀菩薩目不暫舍，怡然微笑而作是言：『獨不垂賜無憂之寶，將非我身不足采耶？』菩薩報言：『我今于汝誠無所嫌，汝自後來寶器盡耳。』即脫指環而以與之，其環價直百千兩金。耶輸陀羅受指環已，復作是言：『所賜之物何太少乎？我身雖劣止直爾耶？』是時菩薩盡脫所著眾寶瓔珞而以贈之。耶輸陀羅言：『我今何為奪于太子嚴身之寶？自當以諸寶飾奉上太子。』作是語已，不肯受之還歸本處。
「時王使者具以上事而白王言：『大王當知！太子意在執杖大臣之女耶輸陀羅。』王聞是語，即遣國師詣執杖家作如是言：『聞卿有女堪為太子之妃，故遣相求，宜知此意。』爾時國師奉王敕已，到執杖傢俱陳是事。爾時執杖報國師言：『自我家法積代相承，若有伎能過於人者，以女妻之。太子生長深宮，未曾習學文武書算、圖像兵機、權捷[打-丁+(企-止+衣)]力世間眾藝，何為我女適無藝人？應會諸釋簡選伎能，誰最優長當得是女。』爾時國師聞此語已，歸白于王
現代漢語譯本 當時，迦毗羅城的所有美女都用瓔珞裝飾自己，來到菩薩面前，只是看了一眼菩薩的威光就不能再抬頭直視。那時，菩薩依次將無憂寶器分發給她們，她們都受到厚禮，低著頭離開了。這時，耶輸陀羅在侍從的簇擁下最後來到，她姿容端正，容貌無雙，仔細地看著菩薩，眼睛片刻不離，面帶微笑地說：『唯獨不賜給我無憂之寶，難道是認為我不如她們嗎？』菩薩回答說：『我如今對你沒有任何嫌棄，只是你來得晚，寶器已經分完了。』隨即脫下手指上的戒指送給她，那戒指價值百千兩黃金。耶輸陀羅接過戒指后，又說：『所賜之物為何如此之少？難道我只值這些嗎？』這時，菩薩脫下身上所有的珠寶瓔珞贈送給她。耶輸陀羅說：『我怎麼能奪取太子裝飾身體的寶物呢？我應當用各種寶飾奉獻給太子。』說完，不肯接受，回到了自己的住處。 當時，國王的使者將以上的事情詳細地稟告國王說：『大王應當知道！太子有意娶執杖大臣的女兒耶輸陀羅。』國王聽到這話，就派遣國師到執杖家，對他說：『聽說你有個女兒可以做太子的妃子，所以派人來求親，希望你明白這個意思。』那時，國師奉國王的命令，到了執杖家，詳細地說明了這件事。當時，執杖回答國師說：『我們家的家法世代相傳，如果有技藝超過別人的人，就把女兒嫁給他。太子生長在深宮，沒有學習過文武書算、圖像兵機、權謀策略、力量以及世間各種技藝，怎麼能把我的女兒嫁給一個沒有技藝的人呢？應該召集所有的釋迦族人，選拔技藝，誰最優秀，就讓誰娶我的女兒。』那時，國師聽到這話后，回去稟告了國王。
English version At that time, all the beautiful women of Kapilavastu adorned themselves with necklaces and came before the Bodhisattva. They could not look up at his majestic light after only a brief glance. Then, the Bodhisattva distributed the worry-free treasures to them one by one, and they all received generous gifts and left with their heads bowed. At this time, Yashodhara, surrounded by attendants, arrived last. She was of upright posture and unparalleled beauty. She gazed intently at the Bodhisattva, her eyes not leaving him for a moment, and said with a gentle smile: 『Why have you not bestowed upon me the worry-free treasure? Is it because you deem me unworthy?』 The Bodhisattva replied: 『I have no dislike for you at all. It is just that you came late, and the treasures have all been distributed.』 He then took off the ring from his finger and gave it to her, the ring being worth a hundred thousand pieces of gold. After receiving the ring, Yashodhara said again: 『Why is the gift so little? Is that all I am worth?』 At this, the Bodhisattva took off all the jeweled necklaces he was wearing and gave them to her. Yashodhara said: 『How can I take away the treasures that adorn the Prince』s body? I should offer various jeweled ornaments to the Prince.』 Having said this, she refused to accept them and returned to her dwelling. At that time, the king』s messenger reported the above matters in detail to the king, saying: 『Your Majesty should know! The Prince intends to marry Yashodhara, the daughter of the minister who holds the staff.』 Upon hearing this, the king sent the royal teacher to the house of the staff-holding minister, saying to him: 『I have heard that you have a daughter who is suitable to be the Prince』s consort, so I have sent someone to seek her hand in marriage. I hope you understand this intention.』 At that time, the royal teacher, following the king』s order, went to the house of the staff-holding minister and explained the matter in detail. Then, the staff-holding minister replied to the royal teacher: 『Our family has a tradition passed down through generations that if someone has skills surpassing others, we will marry our daughter to him. The Prince has grown up in the deep palace and has not learned literature, martial arts, arithmetic, drawing, military strategy, tactics, strength, or any worldly skills. How can I marry my daughter to someone without skills? We should gather all the Shakya clan members and select those with skills. Whoever is the most outstanding will marry my daughter.』 Upon hearing this, the royal teacher returned to report to the king.
。
「王聞此言，愁憂不樂，竊作是念：『我先敕諸釋種親侍太子，皆白我言：「太子不勇。」執杖此辭，或因是也。』
「爾時菩薩詣父王所，白言：『大王何以憂愁？』王時默然，乃至三問。王遣餘人為說斯意。於是菩薩熙怡微笑，來白王言：『世間寧有殊能妙伎與我等者？』王便歡喜，更審問言：『汝今能與他人捔伎藝耶？』如是三問，菩薩答言：『大王！但當速召有異術人，我能於前現眾伎藝。』時輸檀王于迦毗羅城外，為一試場，遍告天下：『過七日後，若有善於伎術，皆集此場，共觀太子現諸伎藝。』至第七日，五百釋子菩薩為首，當共出城往試場所。是時執杖大臣莊飾其女，載以寶車侍從圍繞，來觀伎藝，立表號令，若有伎藝出於人者，以女妻之。
「時輸檀王遣將最勝白象以迎菩薩，提婆達多先至城門，見此勝象莊嚴第一，問：『是誰象？』答言：『大王遣將此象以迎太子。』提婆達多聞是語已，生嫉妒心，恃力憍慢，前執象鼻以手搏之，於是而死。難陀續到欲出城門，見彼白象當路而斃，問：『誰殺乎？』答言：『提婆達多！』難陀於時以手倒曳，致於路側。菩薩尋至，問：『誰殺象？』御者答言：『提婆達多左手執鼻右手搏之，其象爾時應手而死
『國王聽到這話，憂愁不樂，暗自思忖：『我先前命令各位釋迦族人親近侍奉太子，他們都告訴我：「太子不勇猛。」他們拿著木杖說這話，或許是因為這個緣故。』 『當時，菩薩來到父王那裡，問道：『大王為何憂愁？』國王當時沉默不語，甚至問了三次。國王派其他人來說明這個意思。於是菩薩高興地微笑，來告訴國王說：『世間難道有才能技藝能與我相比的嗎？』國王便歡喜，又詳細地問道：『你現在能與他人比試技藝嗎？』這樣問了三次，菩薩回答說：『大王！只需儘快召集有特殊技藝的人，我能在他們面前展現各種技藝。』當時，凈飯王在迦毗羅城外，設定了一個比試場地，通告天下：『七天之後，如果有擅長技藝的人，都聚集到這個場地，共同觀看太子展現各種技藝。』到了第七天，五百釋迦子弟以菩薩為首，將一同出城前往比試場地。當時，執杖大臣打扮他的女兒，用寶車載著，侍從圍繞著，來觀看技藝，立下告示，如果有人技藝超出眾人，就把女兒嫁給他。 『當時，凈飯王派遣最勇猛的白象去迎接菩薩，提婆達多先到城門，看到這頭勝象裝飾得非常華麗，問道：『這是誰的象？』回答說：『大王派遣這頭象去迎接太子。』提婆達多聽到這話后，心生嫉妒，仗著力氣驕傲自滿，上前抓住象鼻用手搏擊，於是象就死了。難陀接著來到，想要出城門，看到那頭白象倒在路中間死了，問道：『是誰殺的？』回答說：『是提婆達多！』難陀當時用手倒拖著象，把它拖到路邊。菩薩隨後趕到，問道：『是誰殺的象？』御者回答說：『提婆達多左手抓住象鼻，右手搏擊，那像當時就應手而死了。』
'King, hearing this, was worried and unhappy, secretly thinking: 'I previously ordered all the Shakya clan members to attend to the prince, and they all told me: "The prince is not brave." They said this while holding staffs, perhaps because of this.' 'At that time, the Bodhisattva went to his father the king and asked: 'Why are you worried, Great King?' The king was silent at that time, even after being asked three times. The king sent others to explain the meaning. Then the Bodhisattva smiled happily and came to tell the king: 'Is there anyone in the world whose skills and arts can compare to mine?' The king was pleased and asked in detail: 'Can you now compete with others in skills?' After asking this three times, the Bodhisattva replied: 'Great King! Just quickly summon those with special skills, and I can display various skills in front of them.' At that time, King Suddhodana set up a competition ground outside Kapilavastu and announced to the world: 'After seven days, if there are those skilled in arts, gather at this ground to watch the prince display various skills.' On the seventh day, five hundred Shakya disciples, led by the Bodhisattva, would go out of the city to the competition ground. At that time, the minister holding the staff dressed up his daughter, carried her in a jeweled carriage, surrounded by attendants, to watch the skills, and set up a notice that if anyone's skills surpassed others, he would marry his daughter. 'At that time, King Suddhodana sent the most valiant white elephant to welcome the Bodhisattva. Devadatta arrived at the city gate first, saw this magnificent elephant adorned in the finest way, and asked: 'Whose elephant is this?' The answer was: 'The king sent this elephant to welcome the prince.' Upon hearing this, Devadatta became jealous, and relying on his strength, arrogantly grabbed the elephant's trunk and struck it with his hand, and the elephant died. Nanda arrived next, wanting to go out of the city gate, saw the white elephant dead in the middle of the road, and asked: 'Who killed it?' The answer was: 'Devadatta!' Nanda then dragged the elephant with his hand and moved it to the side of the road. The Bodhisattva arrived soon after and asked: 'Who killed the elephant?' The driver replied: 'Devadatta grabbed the elephant's trunk with his left hand and struck it with his right hand, and the elephant died instantly.'
。』菩薩嘆曰：『提婆達多甚為不善！』復問御者：『誰能移之？』答言：『難陀以手倒曳致於路側。』菩薩嘆曰：『善哉難陀！』
「爾時菩薩坐于寶輅，以左足指持彼白象，徐擲虛空越七重城，過一拘盧舍，其象墮處便為大坑，爾後眾人號為象坑。是時虛空諸天皆大歡喜，嘆未曾有，而說頌曰：
「『菩薩車中垂左足， 以指擲象重城外， 決定當能以智力， 運諸眾生超死城。』」
佛告諸比丘：「爾時輸檀王，與諸釋種長德耆年國師大臣無量眾會，集藝場所，五百釋種童子皆至此場。時諸釋種，請毗奢蜜多為試藝師，語毗奢蜜多言：『應觀我等諸童子中，誰最工書、誰學優贍？』而毗奢蜜多，先知菩薩解一切書無能逾者，於是微笑向諸童子，而說頌曰：
「『天上人間， 所有文字， 太子究之， 盡窮其底， 吾與汝等， 誰能及者。 為我說書， 靡識其名， 適曾挍量， 人天最勝。』
「爾時五百釋種，前白王言：『我等先知太子通達書藝無能及者，而於算術或未過人
現代漢語譯本：菩薩嘆息道：『提婆達多真是太不善良了！』又問駕車的人：『誰能把它移開？』駕車的人回答說：『難陀可以用手把它拖到路邊。』菩薩讚歎道：『難陀做得好！』 當時菩薩坐在寶車上，用左腳的腳趾抓住那頭白象，輕輕地拋向空中，越過了七重城墻，飛過了一拘盧舍的距離，那頭象掉落的地方就成了一個大坑，之後人們就稱之為象坑。當時空中的諸天都非常高興，讚歎說從未見過這樣的事，並說了偈語： 『菩薩在車中垂下左腳，用腳趾把象拋到重城之外，他一定能夠用智慧的力量，帶領眾生超越生死的牢籠。』 佛告訴眾比丘：『當時凈飯王，和各位釋迦族的年長有德之人、國師、大臣以及無數的民眾，聚集在技藝場所，五百位釋迦族的童子也都來到了這裡。當時各位釋迦族人，請毗奢蜜多擔任技藝考覈的老師，對毗奢蜜多說：『應該看看我們這些童子中，誰最擅長書法，誰的學問最好？』而毗奢蜜多，事先知道菩薩通曉一切文字，沒有人能超過他，於是微笑著對各位童子說偈語： 『天上人間，所有的文字，太子都精通，徹底瞭解其奧秘，我與你們，誰能比得上呢？為我說出的文字，你們連名字都不知道，剛才已經比較過了，他是人天中最優秀的。』 當時五百位釋迦族人，上前對國王說：『我們事先知道太子通曉書法，沒有人能比得上，但是在算術方面或許還不如別人。』
English version: The Bodhisattva sighed, 『Devadatta is truly unkind!』 He then asked the charioteer, 『Who can move it?』 The charioteer replied, 『Nanda can drag it to the side of the road with his hand.』 The Bodhisattva praised, 『Well done, Nanda!』 At that time, the Bodhisattva was sitting in his jeweled carriage, and with the toe of his left foot, he held the white elephant, gently tossing it into the air. It flew over seven city walls and a distance of one krosa. The place where the elephant fell became a large pit, and afterwards, people called it the Elephant Pit. At that time, the gods in the sky were all very happy, marveling at this unprecedented event, and they spoke a verse: 『The Bodhisattva lowered his left foot from the carriage, and with his toe, he threw the elephant beyond the heavy city walls. He will surely be able to use the power of his wisdom to lead all beings beyond the city of death.』 The Buddha told the monks, 『At that time, King Suddhodana, along with the elders of the Shakya clan, the royal teacher, ministers, and countless people, gathered at the arts arena. Five hundred Shakya youths also came to this place. The Shakya people then invited Vishvamitra to be the arts examiner, saying to Vishvamitra, 『You should observe among our youths, who is the most skilled in calligraphy and who is the most learned?』 Vishvamitra, knowing beforehand that the Bodhisattva was proficient in all writing and that no one could surpass him, smiled at the youths and spoke a verse: 『In heaven and on earth, all the writings, the prince is proficient in them, completely understanding their mysteries. Who among us can compare? The writings I speak of, you don't even know their names. It has already been compared, he is the most excellent among humans and gods.』 At that time, five hundred Shakya people came forward and said to the king, 『We knew beforehand that the prince is proficient in calligraphy and that no one can compare to him, but perhaps in arithmetic, he may not be superior to others.』
。』時有大臣名頞順那，極閑算術，輸檀王語頞順那言：『汝宜觀諸童子，于算數中誰最為優？』爾時菩薩自與唱數，令諸童子次第下籌，隨菩薩唱計不能及，一一童子乃至五百皆悉錯亂。菩薩是時語諸童子：『汝等唱數我當算之。』諸童子等次第舉數，菩薩運籌唱不能及，都無錯謬，乃至五百童子一時俱唱，亦不雜亂。時頞順那心生希有，以偈贊曰：
「『善哉心智奇敏捷， 五百釋種無能及， 彼昔皆稱我能算， 今知太子不可量。』
「時諸釋種及一切人天同聲唱言：『善哉，善哉！太子于算計中亦復第一。』皆從座起合掌頂禮，白大王言：『善哉，大王！快得善利！今者太子辯才智慧皆悉第一。』
「時輸檀王告菩薩言：『頗覆能與頞順那校量算不？』菩薩言：『大王！此事可耳。』時彼算師問菩薩言：『頗有了知百拘胝外數名以不？』菩薩報言：『我甚知之！』頞順那言：『太子能知，請為我說
現代漢語譯本：當時有一位大臣名叫頞順那，他非常精通算術。輸檀王對頞順那說：『你應該觀察這些童子，看看誰在算術方面最為優秀？』那時，菩薩親自開始報數，讓童子們依次放下籌碼。童子們跟隨菩薩報數的速度，計算都跟不上，每一個童子，甚至五百個童子都亂了陣腳。菩薩這時對童子們說：『你們報數，我來計算。』童子們依次報數，菩薩撥動籌碼，計算速度之快，童子們都跟不上，而且沒有絲毫錯誤。即使五百個童子同時報數，菩薩的計算也絲毫不亂。這時，頞順那心中感到非常驚奇，用偈語讚歎道： 『真是奇妙啊，心智如此敏捷，五百個釋迦族子弟都比不上。他們以前都說我算術好，現在才知道太子真是不可估量。』 當時，所有的釋迦族人和一切人天都同聲讚歎道：『太好了，太好了！太子在算術方面也是第一。』他們都從座位上站起來，合掌頂禮，對大王說：『太好了，大王！您真是得到了大福報！現在太子在辯才和智慧方面都是第一。』 這時，輸檀王對菩薩說：『你還能和頞順那比試算術嗎？』菩薩說：『大王，這沒問題。』那時，那位算師問菩薩說：『你是否知道百拘胝以外的數的名稱？』菩薩回答說：『我非常清楚！』頞順那說：『太子既然知道，請為我說說。』
English version: At that time, there was a minister named Arshuna, who was extremely skilled in arithmetic. King Shuddhodana said to Arshuna, 'You should observe these children and see who is the most excellent in arithmetic.' At that time, the Bodhisattva himself began to call out numbers, instructing the children to place their counters accordingly. The children could not keep up with the Bodhisattva's speed of calling out numbers, and every single child, even all five hundred of them, became confused. The Bodhisattva then said to the children, 'You call out the numbers, and I will calculate them.' The children called out numbers in turn, and the Bodhisattva moved the counters, calculating so quickly that the children could not keep up, and there were no errors at all. Even when five hundred children called out numbers simultaneously, the Bodhisattva's calculations were not at all confused. At this, Arshuna felt very astonished and praised him with a verse: 'How wonderful, his mind is so quick and agile, five hundred Shakya clan members cannot compare. They used to say that I was good at arithmetic, but now I know that the prince is truly immeasurable.' At that time, all the Shakya clan members and all the humans and devas exclaimed in unison, 'Excellent, excellent! The prince is also the best in arithmetic.' They all rose from their seats, joined their palms in reverence, and said to the king, 'Excellent, O King! You have truly gained great merit! Now the prince is the best in both eloquence and wisdom.' Then, King Shuddhodana said to the Bodhisattva, 'Can you also compete in arithmetic with Arshuna?' The Bodhisattva said, 'O King, this is possible.' At that time, the arithmetician asked the Bodhisattva, 'Do you know the names of numbers beyond a hundred koti?' The Bodhisattva replied, 'I know them very well!' Arshuna said, 'Since the prince knows them, please tell me.'
。』菩薩答言：『百拘胝名阿由多，百阿由多名尼由多，百尼由多名更割羅，百更割羅名頻婆羅，百頻婆羅名阿芻婆，百阿芻婆名毗婆訶，百毗婆訶名郁僧迦，百郁僧迦名婆呼羅，百婆呼羅名那迦婆羅，百那迦婆羅名底致婆羅，百底致婆羅名卑波婆他般若帝，百卑波婆他般若帝名醯兜奚羅，百醯兜奚羅名迦羅頗，百迦羅頗名醯都因陀利，百醯都因陀利名僧合怛覽婆，百僧合怛覽婆名伽那那伽致，百伽那那伽致名尼羅阇，百尼羅阇名目陀羅婆羅，百目陀羅婆羅名薩婆婆羅，百薩婆婆羅名毗僧以若跋致，百毗僧以若跋致名薩婆僧以若，百薩婆僧以若名毗浮登伽摩，百毗浮登伽摩名怛羅絡叉。若有解此數者，即能算知一須彌山微塵數量。過此有數，名度阇阿伽羅摩尼，若有解此數者，即能算知恒河沙絡叉數量。過此數已，有數名度阇阿伽摩尼舍梨，若有解此數者，即能算知恒河沙拘胝。過此數已，有數名婆訶那婆若爾炎致。過此復有數名伊吒，過此復有數名古盧鼻，過此復有數名古吒鼻那，過此復有數名娑婆尼叉，若有解此數者，能知恒河沙拘胝絡叉。過此復有數名阿伽羅娑羅，若有解此數者，能知百拘胝恒河沙絡叉
現代漢語譯本：菩薩回答說：『一百個拘胝叫做阿由多，一百個阿由多叫做尼由多，一百個尼由多叫做更割羅，一百個更割羅叫做頻婆羅，一百個頻婆羅叫做阿芻婆，一百個阿芻婆叫做毗婆訶，一百個毗婆訶叫做郁僧迦，一百個郁僧迦叫做婆呼羅，一百個婆呼羅叫做那迦婆羅，一百個那迦婆羅叫做底致婆羅，一百個底致婆羅叫做卑波婆他般若帝，一百個卑波婆他般若帝叫做醯兜奚羅，一百個醯兜奚羅叫做迦羅頗，一百個迦羅頗叫做醯都因陀利，一百個醯都因陀利叫做僧合怛覽婆，一百個僧合怛覽婆叫做伽那那伽致，一百個伽那那伽致叫做尼羅阇，一百個尼羅阇叫做目陀羅婆羅，一百個目陀羅婆羅叫做薩婆婆羅，一百個薩婆婆羅叫做毗僧以若跋致，一百個毗僧以若跋致叫做薩婆僧以若，一百個薩婆僧以若叫做毗浮登伽摩，一百個毗浮登伽摩叫做怛羅絡叉。如果有人理解這些數字，就能計算出一個須彌山微塵的數量。超過這個數字，有一個數字叫做度阇阿伽羅摩尼，如果有人理解這個數字，就能計算出恒河沙的絡叉數量。超過這個數字，有一個數字叫做度阇阿伽摩尼舍梨，如果有人理解這個數字，就能計算出恒河沙的拘胝。超過這個數字，有一個數字叫做婆訶那婆若爾炎致。超過這個數字，還有一個數字叫做伊吒，超過這個數字，還有一個數字叫做古盧鼻，超過這個數字，還有一個數字叫做古吒鼻那，超過這個數字，還有一個數字叫做娑婆尼叉，如果有人理解這些數字，就能知道恒河沙的拘胝絡叉。超過這個數字，還有一個數字叫做阿伽羅娑羅，如果有人理解這個數字，就能知道一百個拘胝的恒河沙絡叉。 現代漢語譯本：菩薩回答說：『一百個拘胝稱為阿由多，一百個阿由多稱為尼由多，一百個尼由多稱為更割羅，一百個更割羅稱為頻婆羅，一百個頻婆羅稱為阿芻婆，一百個阿芻婆稱為毗婆訶，一百個毗婆訶稱為郁僧迦，一百個郁僧迦稱為婆呼羅，一百個婆呼羅稱為那迦婆羅，一百個那迦婆羅稱為底致婆羅，一百個底致婆羅稱為卑波婆他般若帝，一百個卑波婆他般若帝稱為醯兜奚羅，一百個醯兜奚羅稱為迦羅頗，一百個迦羅頗稱為醯都因陀利，一百個醯都因陀利稱為僧合怛覽婆，一百個僧合怛覽婆稱為伽那那伽致，一百個伽那那伽致稱為尼羅阇，一百個尼羅阇稱為目陀羅婆羅，一百個目陀羅婆羅稱為薩婆婆羅，一百個薩婆婆羅稱為毗僧以若跋致，一百個毗僧以若跋致稱為薩婆僧以若，一百個薩婆僧以若稱為毗浮登伽摩，一百個毗浮登伽摩稱為怛羅絡叉。如果有人理解這些數字，就能計算出一個須彌山微塵的數量。超過這個數字，有一個數字稱為度阇阿伽羅摩尼，如果有人理解這個數字，就能計算出恒河沙的絡叉數量。超過這個數字，有一個數字稱為度阇阿伽摩尼舍梨，如果有人理解這個數字，就能計算出恒河沙的拘胝。超過這個數字，有一個數字稱為婆訶那婆若爾炎致。超過這個數字，還有一個數字稱為伊吒，超過這個數字，還有一個數字稱為古盧鼻，超過這個數字，還有一個數字稱為古吒鼻那，超過這個數字，還有一個數字稱為娑婆尼叉，如果有人理解這些數字，就能知道恒河沙的拘胝絡叉。超過這個數字，還有一個數字稱為阿伽羅娑羅，如果有人理解這個數字，就能知道一百個拘胝的恒河沙絡叉。
English version: The Bodhisattva replied: 『One hundred kotis are called Ayuta, one hundred Ayutas are called Niyuta, one hundred Niyutas are called Kankara, one hundred Kankaras are called Vimbara, one hundred Vimbaras are called Akshobhya, one hundred Akshobhyas are called Vivaha, one hundred Vivahas are called Utsangaka, one hundred Utsangakas are called Bahula, one hundred Bahulas are called Nagabala, one hundred Nagabalas are called Titibala, one hundred Titibalas are called Vipavata Prajnapati, one hundred Vipavata Prajnapatis are called Hetuhila, one hundred Hetuhilas are called Karapa, one hundred Karapas are called Hetuindriya, one hundred Hetuindriyas are called Samhatalamba, one hundred Samhatalambas are called Gananagati, one hundred Gananagatis are called Nilaja, one hundred Nilajas are called Mudrabala, one hundred Mudrabalas are called Sarvabala, one hundred Sarvabalas are called Visamvajati, one hundred Visamvajatis are called Sarvasamjita, one hundred Sarvasamjitas are called Vibhutangama, one hundred Vibhutangamas are called Talalaksha. If someone understands these numbers, they can calculate the number of dust particles in one Mount Sumeru. Beyond this number, there is a number called Dhuja Agaramani, if someone understands this number, they can calculate the number of lakshas of the Ganges sand. Beyond this number, there is a number called Dhuja Agaramani Shali, if someone understands this number, they can calculate the kotis of the Ganges sand. Beyond this number, there is a number called Vahanavajrairyanti. Beyond this number, there is another number called Ita, beyond this number, there is another number called Kurubi, beyond this number, there is another number called Kutabina, beyond this number, there is another number called Savaniksha, if someone understands these numbers, they can know the kotis of lakshas of the Ganges sand. Beyond this number, there is another number called Agarasara, if someone understands this number, they can know one hundred kotis of lakshas of the Ganges sand. English version: The Bodhisattva answered: 『One hundred kotis are called Ayuta, one hundred Ayutas are called Niyuta, one hundred Niyutas are called Kankara, one hundred Kankaras are called Vimbara, one hundred Vimbaras are called Akshobhya, one hundred Akshobhyas are called Vivaha, one hundred Vivahas are called Utsangaka, one hundred Utsangakas are called Bahula, one hundred Bahulas are called Nagabala, one hundred Nagabalas are called Titibala, one hundred Titibalas are called Vipavata Prajnapati, one hundred Vipavata Prajnapatis are called Hetuhila, one hundred Hetuhilas are called Karapa, one hundred Karapas are called Hetuindriya, one hundred Hetuindriyas are called Samhatalamba, one hundred Samhatalambas are called Gananagati, one hundred Gananagatis are called Nilaja, one hundred Nilajas are called Mudrabala, one hundred Mudrabalas are called Sarvabala, one hundred Sarvabalas are called Visamvajati, one hundred Visamvajatis are called Sarvasamjita, one hundred Sarvasamjitas are called Vibhutangama, one hundred Vibhutangamas are called Talalaksha. If someone understands these numbers, they can calculate the number of dust particles in one Mount Sumeru. Beyond this number, there is a number called Dhuja Agaramani, if someone understands this number, they can calculate the number of lakshas of the Ganges sand. Beyond this number, there is a number called Dhuja Agaramani Shali, if someone understands this number, they can calculate the kotis of the Ganges sand. Beyond this number, there is a number called Vahanavajrairyanti. Beyond this number, there is another number called Ita, beyond this number, there is another number called Kurubi, beyond this number, there is another number called Kutabina, beyond this number, there is another number called Savaniksha, if someone understands these numbers, they can know the kotis of lakshas of the Ganges sand. Beyond this number, there is another number called Agarasara, if someone understands this number, they can know one hundred kotis of lakshas of the Ganges sand.
。過此復有數名隨入極微塵波羅摩呶羅阇，至此數已，一切眾生皆不能知，唯除如來及最後身菩薩，方能解爾。』
「頞順那言：『太子！云何能解極微塵數？』菩薩答言：『凡七極微塵成一阿耨塵，七阿耨塵成一都致塵，七都致塵成一牖中眼所見塵，七眼所見塵成一兔毛上塵，七兔毛上塵成一羊毛上塵，七羊毛上塵成一牛毛上塵，七牛毛上塵成一蟣，七蟣成一芥子，七芥子成一麥，七麥成一指節，十二指節成一搩手，兩搩手成一肘，四肘成一弓，千弓成一拘盧舍，四拘盧舍成一由旬。今此眾中誰能了知一由旬內微塵數量？』頞順那曰：『我聞太子所說猶尚迷悶，何況諸餘淺識寡聞？惟愿太子為我宣說，一由旬內有幾微塵。』
「菩薩答曰：『由旬微塵數量，盡阿芻婆一那由多，復有三十拘胝那由多百千，復有六萬拘胝，復有三十二拘胝，復有五絡叉，復有萬二千絡叉；如是算計成一由旬塵數。如是南閻浮提七千由旬，西拘耶尼八千由旬，東弗婆提九千由旬，北郁單越十千由旬；如是四天下成一世界
現代漢語譯本：『過了這些，還有一些數量隨之進入極微塵、波羅摩呶羅阇，到了這個數量，一切眾生都不能知道，只有如來和最後身的菩薩才能理解。』 現代漢語譯本：『頞順那問：『太子！如何才能理解極微塵的數量？』菩薩回答說：『七個極微塵構成一個阿耨塵，七個阿耨塵構成一個都致塵，七個都致塵構成一個窗戶中眼睛所能看到的塵埃，七個眼睛所能看到的塵埃構成一根兔毛上的塵埃，七根兔毛上的塵埃構成一根羊毛上的塵埃，七根羊毛上的塵埃構成一根牛毛上的塵埃，七根牛毛上的塵埃構成一個蟣子，七個蟣子構成一粒芥子，七粒芥子構成一粒麥子，七粒麥子構成一個指節，十二個指節構成一個搩手，兩個搩手構成一個肘，四個肘構成一個弓，一千個弓構成一個拘盧舍，四個拘盧舍構成一個由旬。現在這裡的人誰能知道一個由旬內的微塵數量？』頞順那說：『我聽太子所說都還感到迷惑，更何況其他見識淺薄、孤陋寡聞的人呢？希望太子為我宣說，一個由旬內有多少微塵。』 現代漢語譯本：『菩薩回答說：『一個由旬的微塵數量，盡阿芻婆一那由多，還有三十拘胝那由多百千，還有六萬拘胝，還有三十二拘胝，還有五絡叉，還有一萬二千絡叉；這樣計算才構成一個由旬的塵數。像這樣，南閻浮提七千由旬，西拘耶尼八千由旬，東弗婆提九千由旬，北郁單越一萬由旬；這樣四個天下構成一個世界。』
English version: 'Beyond these, there are further quantities that follow into the extremely minute dust particles, the paramanu-rajas. Once this number is reached, all sentient beings are unable to know it, except for the Tathagata and the bodhisattva in their final body, who are able to understand it.' English version: 'Arjuna asked: 『Prince! How can one understand the number of extremely minute dust particles?』 The bodhisattva replied: 『Seven extremely minute dust particles form one anu-dust particle, seven anu-dust particles form one tudita-dust particle, seven tudita-dust particles form one dust particle visible to the eye through a window, seven visible dust particles form one dust particle on a rabbit hair, seven dust particles on a rabbit hair form one dust particle on a sheep hair, seven dust particles on a sheep hair form one dust particle on a cow hair, seven dust particles on a cow hair form one nit, seven nits form one mustard seed, seven mustard seeds form one barleycorn, seven barleycorns form one finger joint, twelve finger joints form one span, two spans form one cubit, four cubits form one bow, one thousand bows form one krosa, and four krosas form one yojana. Now, who among this assembly can know the number of dust particles within one yojana?』 Arjuna said: 『I am still confused by what the Prince has said, let alone those others with shallow knowledge and little learning. I wish the Prince would explain to me how many dust particles there are within one yojana.』 English version: 'The bodhisattva replied: 『The number of dust particles in one yojana is equal to the end of akshobhya-nayuta, plus thirty koti-nayuta hundreds of thousands, plus sixty thousand kotis, plus thirty-two kotis, plus five lakshas, plus twelve thousand lakshas; this is how the number of dust particles in one yojana is calculated. In this way, Jambudvipa is seven thousand yojanas, Aparagodaniya is eight thousand yojanas, Purvavideha is nine thousand yojanas, and Uttarakuru is ten thousand yojanas; these four continents form one world.』
。百億四天下成一三千大千世界，其中百億四大海，百億須彌山，百億鐵圍山，百億四天王天，百億忉利天，百億夜摩天，百億兜率陀天，百億化樂天，百億他化自在天，百億梵身天，百億梵輔天，百億梵眾天，百億大梵天，百億少光天，百億無量光天，百億遍光天，百億少凈天，百億無量凈天，百億遍凈天，百億無雲天，百億福生天，百億廣果天，百億無想眾天，百億無煩天，百億無熱天，百億善見天，百億善現天，百億阿迦尼吒天；如是名為三千大千世界。縱廣之量乃至百由旬，千由旬，百千由旬，拘胝由旬，百拘胝由旬，尼由多由旬，如是次第由旬數量，可得知之。微塵之量，非諸名數所能及也，以是三千大千世界微塵不可算計，是故名為阿僧祇耳。』菩薩說此數時，頞順那及諸釋種，皆大歡喜生希有心踴躍無量，悉解上妙衣服眾寶瓔珞，奉上菩薩。贊言：『善哉，善哉！』頞順那即說偈言：
「『拘胝室哆阿由多， 如是復有尼由多， 更割羅及毗婆羅， 數名極至阿芻婆。 而復超過無量數， 此等太子皆能知， 諸釋汝今悉應聽， 太子世間無與等。 三千大千眾草木， 折以為籌作智人， 如是不足為挍量， 況復五百釋童子
現代漢語譯本：一百億個四天下構成一個三千大千世界，其中包含一百億個四大海，一百億座須彌山，一百億座鐵圍山，一百億個四天王天，一百億個忉利天，一百億個夜摩天，一百億個兜率陀天，一百億個化樂天，一百億個他化自在天，一百億個梵身天，一百億個梵輔天，一百億個梵眾天，一百億個大梵天，一百億個少光天，一百億個無量光天，一百億個遍光天，一百億個少凈天，一百億個無量凈天，一百億個遍凈天，一百億個無雲天，一百億個福生天，一百億個廣果天，一百億個無想眾天，一百億個無煩天，一百億個無熱天，一百億個善見天，一百億個善現天，一百億個阿迦尼吒天；這樣的世界被稱為三千大千世界。其縱橫的尺度，乃至百由旬、千由旬、百千由旬、拘胝由旬、百拘胝由旬、尼由多由旬，如此次第的由旬數量，是可以知道的。微塵的數量，不是任何名稱和數字所能企及的，因為這三千大千世界的微塵不可計數，所以稱為阿僧祇。』菩薩說出這些數字時，頞順那和各位釋迦族人，都非常歡喜，生出稀有的心，踴躍無量，都解下身上上好的衣服和各種珍寶瓔珞，獻給菩薩。讚歎說：『太好了，太好了！』頞順那隨即說了偈語： 『拘胝、室哆、阿由多，像這樣還有尼由多，更割羅和毗婆羅，這些數目的名稱最終達到阿芻婆。而且還超過了無量數，這些太子都能夠知道，各位釋迦族人你們現在都應該聽，這位太子在世間是無與倫比的。三千大千世界所有的草木，折下來作為計算的籌碼，即使是智者，用這些籌碼來計算，也是遠遠不夠的，更何況是五百位釋迦族的童子呢？』
English version: One hundred billion four-world systems form a 'three-thousand great thousand world system,' which includes one hundred billion great seas, one hundred billion Mount Sumerus, one hundred billion Iron Mountain ranges, one hundred billion Four Heavenly King heavens, one hundred billion Trayastrimsa heavens, one hundred billion Yama heavens, one hundred billion Tusita heavens, one hundred billion Nirmanarati heavens, one hundred billion Paranirmitavasavartin heavens, one hundred billion Brahma-body heavens, one hundred billion Brahma-purohita heavens, one hundred billion Brahma-parisadya heavens, one hundred billion Great Brahma heavens, one hundred billion Parittabha heavens, one hundred billion Apramanabha heavens, one hundred billion Abhasvara heavens, one hundred billion Parittasubha heavens, one hundred billion Apramanasubha heavens, one hundred billion Subhakrtsna heavens, one hundred billion Anabhraka heavens, one hundred billion Punyaprasava heavens, one hundred billion Brhatphala heavens, one hundred billion Asamjnisattva heavens, one hundred billion Avrha heavens, one hundred billion Atapa heavens, one hundred billion Sudrsa heavens, one hundred billion Sudarsana heavens, and one hundred billion Akanistha heavens; such a world is called a 'three-thousand great thousand world system.' Its longitudinal and latitudinal dimensions, up to a hundred yojanas, a thousand yojanas, a hundred thousand yojanas, a koti yojanas, a hundred koti yojanas, a niyuta yojanas, and so on in sequential yojanas, can be known. The quantity of dust particles is beyond the reach of any names or numbers, because the dust particles of this three-thousand great thousand world system are incalculable, hence it is called 'asamkhya.' When the Bodhisattva spoke these numbers, Arshuna and all the Shakya clan members were very happy, generated a rare mind, rejoiced immeasurably, and all took off their finest clothes and various precious jewels and ornaments, offering them to the Bodhisattva. They praised, saying, 'Excellent, excellent!' Arshuna then spoke a verse: 'Koti, shita, ayuta, and like that, there is also niyuta, then karara and vibhara, the names of these numbers ultimately reach akshobhya. And they even exceed immeasurable numbers, these princes all know, all of you Shakya clan members should now listen, this prince is unparalleled in the world. If all the plants and trees in the three-thousand great thousand world system were broken into counting sticks, even if wise people used these sticks to calculate, it would be far from enough, let alone the five hundred Shakya children?'
。』」
佛告諸比丘：「時有百千天人，悉唱：『善哉，善哉！』虛空諸天，以偈贊曰：
「『過現及未來， 若干眾生心， 上中下品類， 一念悉皆知， 何況此算數， 而不能明瞭。』」
佛告諸比丘：「菩薩降伏諸釋童子，捔試伎藝跳躑奔走皆悉最勝。爾時虛空諸天，復說偈言：
「『菩薩多劫行施戒， 忍辱精進慈悲力， 感得如是輕身心， 周旋捷疾汝當聽。 汝見大士常居此， 不知一念往十方， 遊歷佛國遍親承， 未曾知彼有來去； 於是釋子得殊勝， 此事不足為希有。』」
佛告諸比丘：「是時五百童子角力相撲，分為三十二朋。難陀就前騁其剛勇，菩薩舉手才觸其身，威力所加應時而倒。提婆達多常懷我慢陵侮菩薩，謂己威力與菩薩等，挺然出衆巡彼試場，疾走而來欲挫菩薩。爾時菩薩不急不緩，亦無瞋忿安詳待之，右手徐捉飄然擎舉，摧其我慢，三擲空中，以慈悲故使無傷損，告諸釋種：『汝宜盡來與我相撲。』俱生瞋忿銳意齊奔，菩薩指之悉皆顛仆。時諸人天同聲唱言：『善哉，善哉！』虛空諸天雨眾天花，以偈贊曰：
「『假使十方諸眾生， 皆具大力如那延， 最上智人於一念， 才指之時悉顛仆
現代漢語譯本 佛陀告訴眾比丘：『當時有成百上千的天人，都高聲唱道：「善哉，善哉！」虛空中的諸天，用偈語讚歎說：』 『過去、現在和未來， 無數眾生的心念， 上、中、下各種品類， 一念之間全部知曉， 何況是這些算數， 又怎麼會不明白呢。』 佛陀告訴眾比丘：『菩薩降伏了釋迦族的童子們，比試技藝，跳躍奔跑，都獲得了最殊勝的勝利。當時虛空中的諸天，又說了偈語：』 『菩薩多劫以來行佈施、持戒律， 忍辱、精進、慈悲的力量， 感得如此輕盈的身心， 周旋敏捷，你們應當聽聞。 你們看見大士常在此地， 卻不知他一念之間前往十方， 遊歷佛國，遍訪諸佛， 從未見他有來去之相； 因此釋迦族的子弟獲得殊勝， 這件事不足為奇。』 佛陀告訴眾比丘：『當時五百童子角力相撲，分為三十二隊。難陀走到前面，逞其剛猛勇力，菩薩舉手才觸碰到他的身體，威力所加，他應聲倒地。提婆達多常常懷有我慢之心，輕視侮辱菩薩，認為自己的威力與菩薩相等，挺身而出，巡視比試場地，疾速奔來想要挫敗菩薩。當時菩薩不急不緩，也沒有嗔怒，安詳地等待他，右手慢慢抓住他，飄然舉起，摧毀了他的我慢之心，將他三次拋向空中，因為慈悲的緣故，使他沒有受傷，告訴釋迦族的眾人：『你們應該都來與我相撲。』他們都生起嗔怒之心，銳意齊奔，菩薩用手指一指，他們全部都跌倒在地。當時諸人天同聲唱道：『善哉，善哉！』虛空中的諸天降下各種天花，用偈語讚歎說：』 『假使十方所有眾生， 都具有像那延一樣的巨大力量， 最上智慧的人在一念之間， 只要用手指一指，他們都會全部跌倒。』
English version The Buddha told the monks, 'At that time, hundreds of thousands of devas all chanted, 「Excellent, excellent!」 The devas in the sky praised in verse, saying:' 'Past, present, and future, the minds of countless beings, Of superior, middling, and inferior kinds, all are known in a single thought, How much more so these calculations, how could they not be clear?' The Buddha told the monks, 'The Bodhisattva subdued the Shakya youths, competing in skills, jumping and running, all achieving the most excellent victory. At that time, the devas in the sky again spoke in verse:' 'The Bodhisattva has practiced giving and keeping precepts for many kalpas, Patience, diligence, and the power of compassion, have brought about such a light body and mind, Revolving swiftly, you should listen. You see the great being always here, but do not know that in a single thought he goes to the ten directions, Traveling through Buddha lands, visiting all Buddhas, never seen to come or go; Therefore, the Shakya disciples have gained superiority, this is not something rare.' The Buddha told the monks, 'At that time, five hundred youths wrestled and grappled, divided into thirty-two groups. Nanda stepped forward, displaying his fierce courage, the Bodhisattva raised his hand and just touched his body, the power applied, he fell to the ground immediately. Devadatta, always harboring arrogance and insulting the Bodhisattva, thinking his power equal to the Bodhisattva's, stood out from the crowd, surveyed the competition ground, and rushed forward to defeat the Bodhisattva. At that time, the Bodhisattva was neither hurried nor slow, without anger, calmly waited for him, slowly grasped him with his right hand, lifted him up effortlessly, destroyed his arrogance, and threw him three times into the air, out of compassion, he made sure he was not injured, and told the Shakya people, 「You should all come and wrestle with me.」 They all arose with anger, rushing forward with determination, the Bodhisattva pointed at them, and they all fell to the ground. At that time, all the humans and devas chanted in unison, 「Excellent, excellent!」 The devas in the sky rained down various heavenly flowers, and praised in verse, saying:' 'If all beings in the ten directions, all possessed great strength like Narayana, The person of supreme wisdom, in a single thought, with just a point of the finger, they would all fall down.'
。 假使須彌鐵圍山， 大士手摩盡為末， 何況世間不堅人， 而與太子挍優劣。 當以大慈坐道樹， 降伏欲界天魔軍， 復以甘露洽群生， 定知菩薩無能勝。』
「爾時執杖大臣告諸釋子言：『我已觀見種種伎藝，今可試射，誰最為優？』於是共射鐵鼓。阿難陀曰：『可置鐵鼓二拘盧舍。』提婆達多曰：『可置鐵鼓四拘盧舍。』孫陀罹難陀曰：『可置鐵鼓六拘盧舍。』執杖大臣曰：『可置鐵鼓八拘盧舍。』菩薩言：『可將鐵鼓置十拘盧舍，並七鐵豬及七鐵多羅樹置十拘盧舍外。』爾時阿難陀射及二拘盧舍，過二鐵鼓；提婆達多射及四拘盧舍，過四鐵鼓；孫陀罹難陀射及六拘盧舍，過六鐵鼓；執杖大臣射及八拘盧舍，過八鐵鼓；自此為限，皆不能越。
「爾時菩薩引弓將射，其弓及弦一時俱斷，菩薩顧視更覓良弓。時輸檀王心甚歡喜，報菩薩言：『先王有弓在於天廟，常以香花供養。其弓勁強無人能張。』菩薩言：『試遣將來。』王即遣使取先王弓箭，持授與諸釋種子，是諸釋種皆不能張，然後將弓授與菩薩。爾時菩薩安隱而坐，左手執弓右指上弦，忽然而張似不加力，彈弓之響遍迦毗羅城
現代漢語譯本： 『假使須彌山和鐵圍山，大士用手一摩就全部變成粉末，更何況世間那些不堅強的人，怎麼能和太子比較優劣呢？應當以大慈悲心坐在菩提樹下，降伏欲界的天魔軍隊，再用甘露滋潤眾生，一定知道菩薩是無與倫比的。』 『這時，執杖大臣告訴各位釋迦族人說：『我已經觀看過各種技藝，現在可以比試射箭了，誰最優秀呢？』於是大家一起射鐵鼓。阿難陀說：『可以把鐵鼓放在兩拘盧舍的地方。』提婆達多說：『可以把鐵鼓放在四拘盧舍的地方。』孫陀罹難陀說：『可以把鐵鼓放在六拘盧舍的地方。』執杖大臣說：『可以把鐵鼓放在八拘盧舍的地方。』菩薩說：『可以把鐵鼓放在十拘盧舍的地方，並且把七隻鐵豬和七棵鐵多羅樹放在十拘盧舍之外。』這時，阿難陀射到了兩拘盧舍的地方，穿過了兩個鐵鼓；提婆達多射到了四拘盧舍的地方，穿過了四個鐵鼓；孫陀罹難陀射到了六拘盧舍的地方，穿過了六個鐵鼓；執杖大臣射到了八拘盧舍的地方，穿過了八個鐵鼓；到此為止，大家都不能再超越了。 『這時，菩薩拉弓準備射箭，弓和絃同時斷裂，菩薩環顧四周，尋找更好的弓。這時，凈飯王心裡非常高興，告訴菩薩說：『先王有一把弓在天廟裡，經常用香花供奉。那把弓非常堅硬，沒有人能拉開。』菩薩說：『試著派人拿來。』國王就派使者去取先王的弓箭，拿給各位釋迦族人，這些釋迦族人都不能拉開，然後把弓交給菩薩。這時，菩薩安穩地坐著，左手拿著弓，右手搭上弓弦，忽然就拉開了，好像沒有用什麼力氣，彈弓的聲音響徹迦毗羅城。
English version: 'If Mount Sumeru and the Iron Ring Mountains were to be completely pulverized into dust by the touch of a Bodhisattva, how could worldly, weak individuals compare their merits with the Prince? He should sit under the Bodhi tree with great compassion, subdue the heavenly demon armies of the desire realm, and then nourish all beings with sweet dew. It is certain that no one can surpass the Bodhisattva.' 'At that time, the minister holding the staff said to the Shakya clan members: 'I have observed various skills. Now, let's test archery. Who is the best?' So, they all shot at iron drums. Ananda said, 'The iron drum can be placed at a distance of two krosa.' Devadatta said, 'The iron drum can be placed at a distance of four krosa.' Sundarananda said, 'The iron drum can be placed at a distance of six krosa.' The minister holding the staff said, 'The iron drum can be placed at a distance of eight krosa.' The Bodhisattva said, 'The iron drum can be placed at a distance of ten krosa, and seven iron pigs and seven iron Tala trees can be placed beyond ten krosa.' At that time, Ananda shot to a distance of two krosa, passing through two iron drums; Devadatta shot to a distance of four krosa, passing through four iron drums; Sundarananda shot to a distance of six krosa, passing through six iron drums; the minister holding the staff shot to a distance of eight krosa, passing through eight iron drums. Beyond this, no one could surpass. 'At that time, as the Bodhisattva drew the bow to shoot, the bow and string broke simultaneously. The Bodhisattva looked around for a better bow. At this, King Suddhodana was very pleased and told the Bodhisattva, 'The former king has a bow in the heavenly temple, which is always offered with incense and flowers. That bow is very strong, and no one can draw it.' The Bodhisattva said, 'Try to send someone to bring it.' The king then sent a messenger to fetch the former king's bow and arrows, and gave them to the Shakya clan members. None of these Shakya clan members could draw it. Then, the bow was given to the Bodhisattva. At that time, the Bodhisattva sat calmly, holding the bow with his left hand and placing his right finger on the string. Suddenly, he drew it as if without effort, and the sound of the bow echoed throughout Kapilavastu.'
。城中居人咸皆驚怖，各各相問：『此為何聲？』時諸人天同時唱言：『善哉，善哉！』虛空諸天說偈贊曰：
「『菩薩張弓時， 安然不動搖， 意樂當圓滿， 降魔成正覺。』」
佛告諸比丘：「是時菩薩身心安隱進止閑詳，然後控弦射諸鐵鼓悉皆穿過，鐵豬、鐵樹無不貫達，箭沒于地因而成井，爾後眾人號為箭井。時諸人天同聲唱言：『善哉，善哉！太子生年未曾習學，乃能具有如斯伎藝。』虛空諸天而說偈曰：
「『今觀菩薩射， 未足為希有， 當坐先佛座， 而證大菩提。 禪定以為弓， 空無我為箭， 決除諸見網， 射破煩惱怨。』」
佛告諸比丘：「如是權捷騰跳，競走越逸，相叉相撲，書印算數，射御履水，騎乘巧便，勇健鉤索，皆妙能辦。末摩博戲占相畫工雕鏤，管絃歌舞，俳謔按摩，變諸珍寶幻術占夢，相諸六畜，種種雜藝，無不通達。善雞吒論、尼建圖論、布羅那論、伊致訶娑論、韋陀論、尼盧致論、式叉論、尸伽論、毗尸伽論、阿他論、王論、阿毗梨論、諸鳥獸論、聲明論、因明論，人間一切伎能，及過人上諸天伎藝，皆悉通達。於是執杖大臣白輸檀王及諸釋種一切眾會言：『我今以女為太子妃
現代漢語譯本：城中的居民都感到驚恐，紛紛互相詢問：『這是什麼聲音？』這時，諸天人同時高聲讚歎：『太好了，太好了！』虛空中的諸天也以偈頌讚美道： 『菩薩張弓的時候，安然不動搖，心意將要圓滿，降伏魔障成就正覺。』 佛陀告訴眾比丘：『那時，菩薩身心安穩，舉止從容，然後拉開弓弦，射出的箭穿透了所有的鐵鼓，鐵豬、鐵樹無不被貫穿，箭深深地沒入地下，因而形成了一口井，之後人們稱之為箭井。』當時，諸天人同聲讚歎：『太好了，太好了！太子從小沒有學習過這些技藝，竟然能有如此的才能。』虛空中的諸天也以偈頌說道： 『現在看菩薩射箭，還不足為奇，他將要坐上過去諸佛的寶座，證得無上菩提。以禪定為弓，以空無我為箭，破除各種見解的束縛，射破煩惱的怨敵。』 佛陀告訴眾比丘：『像這樣，菩薩在跳躍、奔跑、超越、格鬥、摔跤、書寫、印章、算數、射箭、駕車、水上行走、騎乘等各種技巧上都非常熟練，勇猛健壯，使用鉤索也十分巧妙。』他還精通末摩博戲、占卜相術、繪畫、雕刻、音樂、歌舞、滑稽戲、變幻珍寶的幻術、占夢、相六畜等各種雜藝，無所不通。他精通善雞吒論、尼建圖論、布羅那論、伊致訶娑論、韋陀論、尼盧致論、式叉論、尸伽論、毗尸伽論、阿他論、王論、阿毗梨論、諸鳥獸論、聲明論、因明論，人間一切技能，以及超越人間的天界技藝，都完全通達。』這時，執杖大臣對凈飯王以及釋迦族的所有人說：『我今天要把女兒嫁給太子為妃。』
English version: The people in the city were all terrified, and they asked each other, 'What is this sound?' At that time, all the gods and humans simultaneously exclaimed, 'Excellent, excellent!' The gods in the sky also praised with verses: 'When the Bodhisattva draws his bow, he remains calm and unmoving, his intention will be fulfilled, he will subdue the demons and attain perfect enlightenment.' The Buddha told the monks, 'At that time, the Bodhisattva was calm in body and mind, his movements were leisurely, and then he drew the bowstring, the arrows he shot pierced through all the iron drums, the iron pigs and iron trees were all penetrated, the arrows sank deep into the ground, thus forming a well, which was later called the Arrow Well.' At that time, the gods and humans exclaimed in unison, 'Excellent, excellent! The prince has never learned these skills since he was born, yet he possesses such abilities.' The gods in the sky also said in verses: 'Now seeing the Bodhisattva shoot arrows is not yet remarkable, he will sit on the seat of the past Buddhas and attain supreme enlightenment. He uses meditation as his bow, emptiness and selflessness as his arrow, he breaks through the net of all views, and shoots down the enemies of afflictions.' The Buddha told the monks, 'Like this, the Bodhisattva was very skilled in various techniques such as jumping, running, surpassing, fighting, wrestling, writing, seals, arithmetic, archery, driving, walking on water, and riding, he was brave and strong, and he was also very skillful in using hooks and ropes.' He was also proficient in the game of Mamma, divination, painting, carving, music, singing and dancing, farces, the illusion of transforming treasures, dream interpretation, and the art of judging livestock, and all kinds of miscellaneous arts, he was proficient in everything. He was proficient in the theories of Shanjita, Nijiantu, Buluona, Yizhihasa, Veda, Niluzhi, Shicha, Shiga, Pishiga, Atha, Wang, Abili, all kinds of birds and beasts, phonetics, and logic, all the skills of the human world, as well as the skills of the heavenly realms that surpass the human world, he was completely proficient in all of them.' At this time, the minister holding the staff said to King Suddhodana and all the Sakyas, 'Today I will marry my daughter to the prince as his wife.'
。』」
佛告諸比丘：「爾時菩薩，隨順世法現處宮中，八萬四千婇女娛樂而住，耶輸陀羅為第一妃。初至宮中，不修婦人淺近儀式，俄然露首未曾覆面。時輸檀王及優陀夷竊怪是事，後宮婇女咸悉宣言：『妃今初來應示羞恥，何為顯異無有愧容？輕慢淺薄乃至如是。』耶輸陀羅聞此語已，為諸宮女，而說頌曰：
「『但無瑕疵， 何用覆藏？ 行住坐臥， 皆悉清凈。 如摩尼寶， 置於高幢， 光彩照曜， 一切表見。 若默若語， 常無私匿， 以諸功德， 而自莊嚴。 雖衣草衣， 故弊之服， 無累其體， 唯增美麗。 若人懷惡， 外飾其容， 猶如毒瓶， 涂之以蜜。 如是等人， 甚可怖畏， 譬如毒蛇， 不可附近。 若復有人， 棄惡知識， 親于善友， 除眾生罪。 建立三寶， 功不唐捐， 身口意業， 皆悉清凈。 諸大仙人， 能知他心， 自當明鑑， 無假覆蔽
現代漢語譯本 佛陀告訴眾比丘：『那時，菩薩順應世俗的規矩住在宮中，有八萬四千名婇女陪伴娛樂，耶輸陀羅是他的第一王妃。她剛到宮中時，不遵循婦人那些膚淺的禮儀，很快就露出頭，不曾用面紗遮面。當時，凈飯王和優陀夷私下感到奇怪。後宮的婇女們都紛紛議論說：『王妃剛來應該表現出羞澀，為何如此特立獨行，沒有一點羞愧的樣子？輕慢淺薄到了這種地步。』耶輸陀羅聽到這些話后，為眾宮女說了這首偈語： 『只要內心沒有瑕疵，何必用外物遮掩？ 行住坐臥，都保持清凈。 就像摩尼寶珠，被放置在高高的旗桿上， 光彩照耀，一切都顯露出來。 無論是沉默還是說話，都光明磊落，沒有絲毫隱瞞， 用各種功德來莊嚴自己。 即使穿著粗糙的草衣，破舊的衣服， 也不會減損她的美麗，只會增添光彩。 如果一個人心懷惡意，卻用外表來裝飾自己， 就像一個裝滿毒藥的瓶子，卻塗上了蜂蜜。 這樣的人，非常可怕， 就像毒蛇一樣，不能靠近。 如果有人，拋棄惡知識， 親近善友，就能消除眾生的罪過。 建立佛法僧三寶，功德不會白費， 身口意三業，都保持清凈。 那些大仙人，能夠知道他人的心思， 自然會明察秋毫，無需任何遮掩。』
English version The Buddha told the monks, 'At that time, the Bodhisattva, in accordance with worldly customs, resided in the palace, attended by eighty-four thousand concubines for entertainment, with Yashodhara as his first queen. Upon first arriving at the palace, she did not follow the superficial rituals of women, and soon revealed her head, never covering her face. At that time, King Suddhodana and Udayin were secretly surprised by this. The concubines of the harem all declared, 『The queen should show modesty upon her arrival, why is she so unconventional, showing no shame? She is so disrespectful and shallow.』 Upon hearing these words, Yashodhara spoke this verse to the palace women: 'If there is no flaw within, why conceal it with coverings? In walking, standing, sitting, and lying down, all is kept pure. Like a Mani jewel, placed on a high banner, Its radiance shines, revealing everything. Whether silent or speaking, there is always openness, with nothing hidden, Adorning oneself with various merits. Even if wearing rough grass clothing, or tattered garments, It does not diminish her beauty, but only adds to her splendor. If a person harbors evil intentions, yet adorns their exterior, It is like a bottle filled with poison, but coated with honey. Such a person is very frightening, Like a poisonous snake, one should not approach. If someone abandons evil companions, And befriends virtuous ones, they can remove the sins of sentient beings. Establishing the Three Jewels, the merit is not in vain, The actions of body, speech, and mind, are all kept pure. The great sages, who can know the minds of others, Will naturally see clearly, without any need for concealment.'
。』」
佛告諸比丘：「爾時輸檀王，聞耶輸陀羅能有如是智慧辯才，心大歡喜，即以上妙衣服寶珠瓔珞價直無量，賜耶輸陀羅，以偈贊曰：
「『太子具眾德， 而汝甚相稱， 今二清凈者， 如蘇及醍醐。』」
方廣大莊嚴經卷第四 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第五
中天竺國沙門地婆訶羅奉 詔譯
音樂發悟品第十三
爾時，佛告諸比丘：「菩薩處在深宮將欲出家，天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽、梵釋四王，常以種種供具供養菩薩，歡喜讚歎。又于異時，諸天龍神乾闥婆等，各自思惟：『菩薩長夜成就眾生，以四攝法而攝受之，是諸眾生根器已熟，菩薩何故久處深宮，而不出家成道度彼？若不及時，恐致遷移善心難保，后成正覺而無可度
現代漢語譯本 佛陀告訴眾比丘：『當時，凈飯王聽到耶輸陀羅有如此智慧和辯才，心中非常歡喜，就用上好的衣服、寶珠和瓔珞等價值連城的珍寶賞賜給耶輸陀羅，並用偈頌讚嘆道： 『太子具備各種美德，而你與他非常相配，現在你們兩個清凈的人，就像酥油和醍醐一樣美好。』 《方廣大莊嚴經》卷第四 《大正藏》第03冊 No. 0187 《方廣大莊嚴經》 《方廣大莊嚴經》卷第五 中天竺國沙門地婆訶羅奉詔譯 音樂發悟品第十三 當時，佛陀告訴眾比丘：『菩薩身處深宮即將出家時，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、梵釋四王，常常用各種供品供養菩薩，歡喜讚歎。又在其他時候，諸天龍神乾闥婆等各自思量：『菩薩長久以來成就眾生，用四攝法來攝受他們，這些眾生的根器已經成熟，菩薩為何久居深宮，而不出家成道來度化他們呢？如果不能及時，恐怕會導致他們善心轉移難以保持，以後即使成佛也無可度化。』
English version The Buddha told the monks, 'At that time, King Suddhodana, upon hearing that Yasodhara possessed such wisdom and eloquence, was greatly delighted. He immediately bestowed upon Yasodhara priceless treasures such as exquisite garments, precious jewels, and necklaces, and praised her with a verse: 'The prince is endowed with all virtues, and you are very well-matched with him. Now, the two of you, pure beings, are like ghee and clarified butter.' The Garland Sutra of Great Adornment, Volume Four Taisho Tripitaka Volume 03, No. 0187, The Garland Sutra of Great Adornment The Garland Sutra of Great Adornment, Volume Five Translated by the Śramaṇa Divākara from Central India under Imperial Decree Chapter Thirteen: Enlightenment through Music At that time, the Buddha told the monks, 'When the Bodhisattva was in the deep palace, about to leave home, the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and the four great kings of Brahma and Sakra, constantly offered various gifts to the Bodhisattva, rejoicing and praising him. At another time, the gods, dragons, gandharvas, and others each thought: 'The Bodhisattva has long been accomplishing beings, embracing them with the four means of attraction. The faculties of these beings are already mature. Why does the Bodhisattva remain in the deep palace for so long, instead of leaving home to attain enlightenment and liberate them? If it is not timely, I fear that their good intentions will shift and be difficult to maintain. Even if he attains enlightenment later, there will be no one to liberate.'
。』作是念已，至菩薩前，頂禮希望，作如是言：『云何當見菩薩出家學道，坐菩提座降伏眾魔，成等正覺，具足十力、四無所畏、十八不共佛法，三轉十二行無上法輪，現大神通，隨諸眾生所有意樂，皆令滿足？』」
佛告諸比丘：「菩薩長夜不由他悟，常自為師，了知世間及出世間，一切善法所行之行，知時非時，遊戲神通未嘗退失，應眾生根。猶如海潮無時錯謬，以神通智知諸眾生，可攝益時，可摧伏時，可度脫時，可棄捨時，可說法時，可默然時，可修智時，可誦唸時，可思惟時，可獨處時，可往剎利眾會，可往婆羅門眾會，可往天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽、釋梵護世，比丘、比丘尼、優婆塞、優婆夷等眾會之時。」
佛告諸比丘：「一切最後身菩薩將欲出家，法爾有十方無邊阿僧祇世界諸佛如來神通之力，令其宮內鼓樂絃歌，出微妙音勸請菩薩，而說偈言：
「『宮中婇女絃歌聲， 以欲而惑于菩薩， 十方諸佛威神力， 變此音聲為法言。 尊昔見諸苦眾生， 發願與彼為依怙， 善哉若記昔諸行， 今正是時宜出家
現代漢語譯本：他這樣想后，來到菩薩面前，頂禮並希望得到指引，說道：『我怎樣才能見到菩薩出家修行，坐在菩提樹下降伏眾魔，成就無上正覺，具足十力、四無所畏、十八不共佛法，三轉十二行無上法輪，顯現大神通，隨順所有眾生的意願，都讓他們得到滿足呢？』 佛陀告訴眾比丘：『菩薩長久以來不依賴他人開悟，常常自己作為老師，瞭解世間和出世間一切善法所行的行為，知道何時適宜，何時不適宜，運用神通遊戲而從未退失，應和眾生的根性。就像海潮從不失誤一樣，以神通智慧瞭解眾生，何時可以攝受利益，何時可以摧伏，何時可以度脫，何時可以捨棄，何時可以說法，何時可以默然，何時可以修習智慧，何時可以誦唸，何時可以思惟，何時可以獨處，何時可以前往剎帝利集會，何時可以前往婆羅門集會，何時可以前往天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵護世，比丘、比丘尼、優婆塞、優婆夷等集會之時。』 佛陀告訴眾比丘：『一切最後身菩薩將要出家時，自然有十方無邊阿僧祇世界諸佛如來的神通之力，使其宮殿內的鼓樂絃歌發出微妙的聲音，勸請菩薩，並說偈語道： 『宮中的美女歌聲，用慾望來迷惑菩薩，十方諸佛的威神之力，將這聲音轉變為佛法之言。尊者您曾見諸苦難眾生，發願要成為他們的依靠，很好，如果記得過去的修行，現在正是出家的時候。』
English version: Having thought thus, he went before the Bodhisattva, bowed his head in reverence, and with hope, said: 'How shall I see the Bodhisattva leave home to practice the Way, sit under the Bodhi tree to subdue all demons, attain Supreme Enlightenment, possess the ten powers, the four fearlessnesses, the eighteen unique Buddha dharmas, turn the unsurpassed Dharma wheel in three cycles and twelve aspects, manifest great spiritual powers, and fulfill all the desires of all sentient beings?' The Buddha told the monks: 'Bodhisattvas, for a long time, do not rely on others for enlightenment, but are always their own teachers, understanding the actions of all good dharmas in the world and beyond, knowing when it is appropriate and when it is not, using spiritual powers playfully without ever losing them, and responding to the roots of sentient beings. Like the ocean tides that never err, with spiritual wisdom they know when sentient beings can be embraced and benefited, when they can be subdued, when they can be liberated, when they can be abandoned, when they can be taught, when they should remain silent, when they can cultivate wisdom, when they can recite, when they can contemplate, when they can be alone, when they can go to the assemblies of Kshatriyas, when they can go to the assemblies of Brahmins, when they can go to the assemblies of gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, Shakra, Brahma, the world protectors, monks, nuns, laymen, and laywomen.' The Buddha told the monks: 'When all Bodhisattvas in their last life are about to leave home, naturally, the spiritual power of the Buddhas and Tathagatas in the ten directions of immeasurable asamkhya worlds causes the drums and stringed instruments in their palaces to emit subtle sounds, urging the Bodhisattva, and saying in verses:' 'The songs of the palace maidens, using desire to confuse the Bodhisattva, the majestic power of the Buddhas in the ten directions, transforms this sound into the words of the Dharma. Venerable one, you once saw suffering sentient beings, and vowed to be their refuge, it is good, if you remember your past practices, now is the time to leave home.'
。 尊憶昔為眾生故， 身肉手足而無吝， 持戒忍辱及精進， 禪定智慧皆修行， 為求菩提勝福故， 一切世間無能及， 是諸眾生瞋恚癡， 尊以慈悲皆攝伏。 尊于愚癡邪見者， 而能廣起大悲心， 積集福智已無邊， 禪定神通極清凈。 身光能至於十方， 如月無雲而普照， 無數音樂聲微妙， 勸請菩薩速出家。』」
佛告諸比丘：「爾時菩薩住于最勝微妙宮中，一切所須皆悉備具，殿堂樓閣眾寶莊嚴，幢幡寶蓋處處羅列，寶鈴寶網而嚴飾之，垂懸無量百千繒彩眾寶瓔珞。一切橋道以眾寶板之所合成，處處皆有眾寶香爐燒眾名香，珠交露幔張施其上。有諸池沼其水清冷，時非時華周遍開發，其池之中鳧雁鴛鴦、孔雀翡翠、迦陵頻伽、共命之鳥出和雅音。其地純以琉璃所成，光明可愛猶如明鏡，莊嚴綺麗無以為喻，人天見者莫不歡喜。復於一時，諸婇女等樂器之音，由十方佛威神力故，而說頌曰：
「『尊憶往昔發弘願， 愍諸眾生無依怙， 若證甘露大菩提， 救濟令之離苦惱。 如昔諸佛所行行， 獨處空山林野間， 證得如來一切智， 見諸貧乏施財寶
現代漢語譯本：『尊者回憶過去爲了眾生，不吝惜自己的身肉手足，持守戒律，忍受屈辱，精進修行，禪定和智慧都加以修習。爲了求得無上的菩提和殊勝的福德，一切世間無人能及。對於那些充滿嗔恨、愚癡的眾生，尊者都以慈悲之心加以攝伏。對於愚癡邪見的人，尊者更能生起廣大的悲憫之心。他積累的福德和智慧已經無邊無際，禪定和神通都極其清凈。他的身光能夠照耀十方，如同無雲的月亮普照大地。無數美妙的音樂聲響起，勸請菩薩儘快出家。』 佛陀告訴眾比丘：『當時菩薩住在最殊勝微妙的宮殿中，一切所需都已具備。殿堂樓閣用各種珍寶裝飾，幢幡寶蓋處處羅列，寶鈴寶網加以點綴，懸掛著無數百千的絲綢綵帶和各種珍寶瓔珞。所有的橋樑道路都用珍寶板鋪成，處處都有珍寶香爐燃燒著各種名貴的香，珠玉交織的帷幔張掛在上面。還有清澈涼爽的池塘，時令花卉遍佈盛開，池塘里有野鴨、大雁、鴛鴦、孔雀、翡翠、迦陵頻伽、共命鳥發出和諧悅耳的聲音。地面完全由琉璃構成，光明可愛如同明鏡，莊嚴華麗無法比喻，人天見到都無比歡喜。又在某個時候，眾婇女的樂器之聲，由於十方諸佛的威神之力，而唱誦道： 『尊者回憶往昔發下的宏大誓願，憐憫那些沒有依靠的眾生，如果證得甘露般的無上菩提，就要救濟他們脫離苦惱。如同過去諸佛所行持的那樣，獨自在空曠的山林野外，證得如來的一切智慧，見到貧窮匱乏的人就施捨財寶。』
English version: 'The Venerable recalls that for the sake of all beings, he was not stingy with his own flesh, limbs, hands, and feet. He upheld the precepts, endured humiliation, and practiced diligently. He cultivated both meditation and wisdom. In order to seek supreme Bodhi and excellent merit, he was unmatched in all the world. For those beings filled with anger and ignorance, the Venerable subdued them all with compassion. Towards those who were ignorant and held wrong views, the Venerable was able to generate great compassion. The merit and wisdom he accumulated were boundless, and his meditation and supernatural powers were extremely pure. His body's light could reach the ten directions, like a cloudless moon shining everywhere. Countless wonderful musical sounds arose, urging the Bodhisattva to quickly leave home.' The Buddha told the monks, 'At that time, the Bodhisattva lived in the most supreme and wonderful palace, where everything he needed was provided. The halls and pavilions were decorated with various treasures, banners and canopies were arranged everywhere, and precious bells and nets adorned them. Countless hundreds and thousands of silk ribbons and various precious necklaces were hung. All the bridges and roads were made of precious boards. Everywhere there were precious incense burners burning various precious incenses, and pearl-woven curtains were hung above them. There were also clear and cool ponds, with seasonal flowers blooming all around. In the ponds, there were ducks, geese, mandarin ducks, peacocks, kingfishers, Kalavinka birds, and Jivajiva birds making harmonious and pleasant sounds. The ground was entirely made of lapis lazuli, bright and lovely like a mirror, so magnificent and beautiful that it was beyond comparison. Those who saw it, whether humans or gods, were filled with joy. At another time, the sounds of the musical instruments of the palace women, due to the majestic power of the Buddhas of the ten directions, recited the following verses: 'The Venerable recalls the great vows he made in the past, having compassion for those beings who have no refuge. If he attains the nectar-like supreme Bodhi, he will save them from suffering. Just as the Buddhas of the past practiced, alone in the empty mountains and forests, he will attain the all-knowing wisdom of the Tathagata, and upon seeing the poor and needy, he will give them wealth and treasures.'
。 尊昔已行於大施， 一切財寶皆能捨， 為諸眾生雨法雨， 今正是時宜出家。 尊于凈戒無缺減， 自昔多劫常修習， 解脫眾生諸煩惱， 今正是時宜出家。 尊修百千諸忍辱， 世間惡言皆忍受， 常以忍辱而調伏， 今正是時速出家。 尊行精進極堅強， 長時修習摧魔眾， 滅除一切三惡趣， 今正是時宜出家。 尊以勝定除諸垢， 灑甘露雨洽群生， 充滿世間諸渴乏， 今正是時宜出家。 尊以無邊大智慧， 斷除邪見愚癡惑， 尊應思惟昔弘願， 今正是時速出家。 尊昔已行無量億， 慈悲喜捨諸勝行， 以此一切諸勝行， 分佈世間諸眾生。 婇女絃歌甚微妙， 以欲而感於菩薩， 十方諸佛威神力， 一切皆令為法音。 尊憶往昔為國王， 有人於前而從乞， 與我王位及國土， 歡喜舍之無悔恨。 尊昔曾為婆羅門， 名曰輸迦極精進， 慈孝供養于父母， 成熟無量婆羅門， 及餘眾生歸善道， 舍是身已生天上。 尊憶往昔作仙人， 歌利王瞋斷支節， 起大慈心無惱恨， 所傷之處皆流乳
現代漢語譯本 您過去已經實行過偉大的佈施，能夠捨棄一切財寶。 爲了眾生降下佛法的甘露，現在正是您出家的好時機。 您持守清凈的戒律沒有絲毫缺失，從過去多劫以來就常常修習。 爲了解脫眾生的各種煩惱，現在正是您出家的好時機。 您修習了成百上千種忍辱，世間一切惡言都能忍受。 常常用忍辱來調伏自己，現在正是您快速出家的好時機。 您修行精進極其堅強，長期修習摧毀了魔眾。 滅除了一切三惡道的苦難，現在正是您出家的好時機。 您用殊勝的禪定去除各種污垢，降下甘露滋潤眾生。 滿足世間一切的渴求，現在正是您出家的好時機。 您擁有無邊的大智慧，斷除了邪見、愚癡和迷惑。 您應該思念過去所發的宏大誓願，現在正是您快速出家的好時機。 您過去已經實行過無量億次的慈悲喜捨等殊勝行為。 用這一切殊勝的行為，來利益世間的一切眾生。 宮女的歌聲和樂聲非常美妙，用慾望來引誘菩薩。 十方諸佛以威神之力，將一切都轉變為佛法的聲音。 您回憶起過去做國王的時候，有人在您面前乞討。 您把王位和國土都給了他，歡喜地捨棄而沒有絲毫後悔。 您過去曾經做過婆羅門，名字叫輸迦，非常精進。 慈愛孝順地供養父母，成就了無量的婆羅門。 以及其餘的眾生歸向善道，捨棄這個身體后升到天上。 您回憶起過去做仙人的時候，歌利王嗔怒地砍斷您的肢體。 您生起大慈悲心沒有惱恨，傷口處都流出了乳汁。
English version You have already practiced great giving in the past, able to relinquish all treasures. To shower the Dharma rain upon all beings, now is the right time for you to renounce the world. You uphold pure precepts without any deficiency, having cultivated them constantly for many kalpas. To liberate beings from all afflictions, now is the right time for you to renounce the world. You have cultivated hundreds and thousands of kinds of patience, enduring all harsh words in the world. Always subduing yourself with patience, now is the right time for you to quickly renounce the world. Your practice of diligence is extremely strong, having long cultivated the power to destroy the demon hordes. Eliminating all the sufferings of the three evil realms, now is the right time for you to renounce the world. You use superior samadhi to remove all defilements, showering sweet dew to nourish all beings. Fulfilling all the thirsts of the world, now is the right time for you to renounce the world. You possess boundless great wisdom, cutting off wrong views, ignorance, and delusion. You should contemplate the great vows you made in the past, now is the right time for you to quickly renounce the world. You have already practiced countless billions of times the superior practices of loving-kindness, compassion, joy, and equanimity. Using all these superior practices to benefit all beings in the world. The songs and music of the palace women are very exquisite, using desire to tempt the Bodhisattva. The power of the Buddhas of the ten directions transforms everything into the sound of the Dharma. You recall when you were a king in the past, someone came before you begging. You gave him your throne and kingdom, joyfully relinquishing them without any regret. You were once a Brahmin named Suka, extremely diligent. Lovingly and filially supporting your parents, you brought countless Brahmins to fruition. And led other beings to the path of goodness, after abandoning this body, you were born in the heavens. You recall when you were an ascetic in the past, King Kali angrily cut off your limbs. You arose with great compassion without resentment, and milk flowed from the wounds.
。 昔作奢摩仙子時， 父母居山同苦行， 王以毒箭誤而中， 抱慈無恨歡喜死。 尊憶昔為金色鹿， 見人渡河而被漂， 因起慈心以救之， 后反加害無瞋恨。 尊憶昔者為仙人， 寶珠誤墮于大海， 起精進心抒彼海， 龍王驚怖還寶珠。 尊于昔者為大仙， 慈心護彼歸命鴿， 有人從尊索是鴿， 自割身肉而稱之， 與鴿輕重乃齊等， 畢至命終為擁護。 又尊昔為奢摩仙， 人來問樹有幾葉， 善知多少而酬答， 其人不信天來證。 尊昔曾為鸚鵡鳥， 釋化為人來詰問， 所依之樹既枯折， 何為守之而不離？ 答云依此而成長， 帝釋便生希有心， 即令枯樹重榮茂。 尊是受持功德者， 安處世間諸眾生， 置佛無邊功德海。 如是十方佛威神， 讚歎菩薩諸功德， 變諸婇女絃歌曲， 勸請菩薩速出家。 尊昔長劫發弘願， 拔諸眾生生死苦， 請憶往昔所行行， 今正是時宜出家。 尊憶往昔無邊劫， 以金銀等眾珍寶， 頭目王位及妻子， 見來求者歡喜施
現代漢語譯本 過去，當您還是奢摩仙子的時候，您的父母在山中一同修行，國王誤射毒箭，您抱著慈悲之心，毫無怨恨地歡喜而死。 您回憶起過去曾是一隻金色的鹿，看到有人渡河被水沖走，便生起慈悲心去救他，後來反而被他加害，您也沒有嗔恨。 您回憶起過去曾是一位仙人，寶珠不小心掉入大海，您發起精進心去舀干大海，龍王驚恐，便歸還了寶珠。 您在過去曾是一位大仙，以慈悲心保護那隻前來投靠的鴿子，有人向您索要這隻鴿子，您便割下自己的肉來稱量，直到與鴿子的重量相等，最終爲了保護它而獻出生命。 您過去還曾是奢摩仙，有人來問樹上有多少片葉子，您準確地回答了，那人不相信，天神便來作證。 您過去曾是一隻鸚鵡，帝釋天化作人來詢問，您所依附的樹已經枯萎折斷，為何還要守著它不離開？ 您回答說，因為我依附這棵樹而成長，帝釋天便生起稀有之心，立即讓枯樹重新繁茂起來。您是受持功德的人，安頓世間一切眾生，安置佛陀無邊的功德海。 如此十方諸佛以威神之力，讚歎菩薩的種種功德，變化出各種婇女，彈奏歌曲，勸請菩薩趕快出家。 您在過去長劫中發下宏大誓願，要拔除一切眾生的生死之苦，請您回憶過去所修行的種種善行，現在正是您出家的好時機。 您回憶起過去無量劫中，用金銀等各種珍寶，以及頭目、王位和妻子，見到前來求取的人，都歡喜地佈施。
English version In the past, when you were the ascetic Shama, your parents practiced asceticism together in the mountains. The king mistakenly shot you with a poisoned arrow, and you embraced compassion, dying joyfully without resentment. You recall that in the past you were a golden deer, and seeing someone being swept away while crossing a river, you compassionately saved him. Later, he harmed you, but you held no anger. You recall that in the past you were an immortal, and a precious pearl accidentally fell into the sea. You generated diligence to empty the sea, and the Dragon King, in fear, returned the pearl. In the past, you were a great immortal, and with compassion, you protected a dove that came to you for refuge. When someone asked for the dove, you cut off your own flesh to weigh it, until it equaled the dove's weight, ultimately giving your life to protect it. You were also the ascetic Shama in the past, and when someone asked how many leaves were on a tree, you answered accurately. When the person didn't believe you, a deity came to testify. You were once a parrot, and Sakra, the king of gods, transformed into a human to ask why you remained on a withered and broken tree. You replied that you had grown up relying on this tree, and Sakra was moved by this rare devotion, immediately causing the withered tree to flourish again. You are one who upholds merit, settling all beings in the world, and placing them in the boundless ocean of the Buddha's merits. Thus, the Buddhas of the ten directions, with their divine power, praise the Bodhisattva's merits, transforming into various celestial maidens, playing music, and urging the Bodhisattva to quickly renounce the world. In the past, you made great vows over countless eons to eradicate the suffering of birth and death for all beings. Please recall the good deeds you have practiced in the past, now is the right time for you to renounce the world. You recall that in countless past eons, you have joyfully given away gold, silver, and other treasures, as well as your head, eyes, kingdom, and wife, to those who came seeking them.
。 昔為首鞞幢牙王， 月燈珠髻及大悲， 堅猛妙目諸王等， 皆有威力能行施。 尊于多劫能持戒， 其戒清凈如明珠， 堅持守護無纖過， 亦如𤛆牛自愛尾。 尊憶曾為大象王， 獵師以箭中其身， 而起慈心無所報， 捐彼六牙而守戒。 尊憶多劫修諸忍， 因修忍故受眾苦， 請憶昔日為熊身， 見人凍餓而溫養， 彼歸路逢畋獵者， 將來共屠心不恨。 尊以精進堅固力， 為菩提故修諸行， 當伏魔王及軍眾， 今正是時宜出家。 尊憶昔為駿逸馬， 騰空利益諸世間， 于夜叉國濟眾生， 安置之於無畏處。 如是精進無邊劫， 神通智力除煩惱， 心極調柔坐寂定， 以此利益諸眾生。 尊于昔者為國王， 普使眾生行十善， 是諸眾生行善故， 命終皆得生梵世。 尊智慧知善不善， 及了眾生諸根性， 智慧能入諸理趣， 今正是時速出家。 尊愍眾生墮邪見， 生老病死苦海中， 凈除生死險惡道， 示現涅槃真實路。 如是一切十方佛， 讚歎菩薩諸功德， 皆變婇女絃歌曲， 勸請菩薩速出家
現代漢語譯本 過去您曾是首鞞幢牙王，月燈珠髻以及大悲等諸位國王，他們都具有強大的力量，能夠慷慨佈施。 您在多劫中都能持守戒律，戒律清凈如明珠一般，堅持守護沒有絲毫過失，就像牦牛愛惜自己的尾巴一樣。 您回憶起曾為象王，被獵人射中身體，卻生起慈悲心沒有報復，捨棄六牙而堅守戒律。 您回憶起多劫修行忍辱，因修忍辱而承受各種痛苦，請回憶起昔日為熊身時，見到人們凍餓而給予溫暖和養護。 那些人回去的路上遇到獵人，將您抓去宰殺，您心中也沒有怨恨。 您以精進堅固的力量，爲了菩提而修行各種善行，應當降伏魔王及其軍隊，現在正是出家的好時機。 您回憶起曾為駿逸的馬，騰空飛行利益世間，在夜叉國救濟眾生，將他們安置在沒有恐懼的地方。 像這樣精進無量劫，以神通智慧消除煩惱，內心極其調柔安住于寂靜禪定，以此利益一切眾生。 您在過去曾為國王，普遍使眾生奉行十善，這些眾生因行善的緣故，命終后都得以轉生到梵天。 您以智慧明辨善惡，並瞭解眾生的各種根性，智慧能夠深入各種真理，現在正是迅速出家的好時機。 您憐憫眾生墮入邪見，在生老病死的苦海中沉淪，您要清凈生死險惡的道路，為眾生示現涅槃的真實道路。 像這樣，十方一切諸佛，都讚歎菩薩的各種功德，都化作美妙的歌舞，勸請菩薩迅速出家。
English version In the past, you were kings like Shoubhitongya, Yue Dengzhu Ji, and Da Bei, all of whom possessed great power and were capable of generous giving. For many kalpas, you have upheld the precepts, which are as pure as a bright pearl. You have guarded them without the slightest transgression, just as a yak cherishes its tail. You recall being an elephant king, shot by a hunter, yet you arose with compassion and did not retaliate, giving up your six tusks to uphold the precepts. You recall cultivating patience for many kalpas, enduring various sufferings because of it. Remember when you were a bear, you warmed and nourished people who were freezing and starving. Those people met hunters on their way back, who captured you to slaughter, yet you held no resentment in your heart. With the power of steadfast diligence, you have cultivated various good deeds for the sake of Bodhi. You should subdue the demon king and his army; now is the right time to renounce the world. You recall being a swift horse, flying through the air to benefit the world. In the Yaksha kingdom, you rescued beings, placing them in a place free from fear. In this way, you have been diligent for countless kalpas, using your supernatural powers and wisdom to eliminate afflictions. Your mind is extremely gentle, abiding in tranquil meditation, thereby benefiting all beings. In the past, you were a king who universally encouraged beings to practice the ten virtues. Because of their virtuous actions, these beings were reborn in the Brahma heavens after death. With your wisdom, you discern good from evil and understand the various natures of beings. Your wisdom can penetrate all truths; now is the right time to quickly renounce the world. You pity beings who have fallen into wrong views, sinking in the sea of suffering of birth, old age, sickness, and death. You must purify the dangerous path of birth and death, and show beings the true path of Nirvana. In this way, all the Buddhas of the ten directions praise the Bodhisattva's various merits, transforming into beautiful songs and dances, urging the Bodhisattva to quickly renounce the world.
。 尊昔為王名勝福， 尸利尼彌訖瑟吒， 及雞薩梨千耶若， 法思光明堅強弓， 戒月光明進德光， 知恩能捨大威德。 王仙月形及猛實， 增長菩提求妙法， 善住月光殊勝行， 地塵勇施諸方主， 惠施寶發清凈身， 作是及余無量王， 皆悉能捨于難捨， 為諸如來雨法雨。 尊昔值遇恒沙佛， 悉皆承事無空過， 為求菩提度眾生， 今正是時速出家。 初事不空見， 值堅固花佛， 以一念清凈， 見毗盧舍那， 又遇栴檀佛， 以草炬供養， 又佛入城時， 以金末散地， 逢法自在佛， 說法贊善哉， 值普光如來， 一稱南無佛， 見大聚光佛， 供養以金花， 值光幢如來， 奉獻以掬豆， 又見智幢佛， 無憂花如來， 持粥以供養， 于彼發弘願。 又值寶發佛， 供養以明燈， 見花光如來， 供養以良藥， 又值無畏佛， 施以寶瓔珞， 婆胝伽羅佛， 施波頭摩寶， 見娑羅王佛， 供養以純乳， 施名稱如來， 奉以師子座， 又見真實佛， 及高智如來， 曾頂禮圍繞
現代漢語譯本 過去，您曾名為勝福的國王，名為尸利尼彌訖瑟吒，以及雞薩梨千耶若，擁有如法思般的光明、堅強的弓，戒律如月光般皎潔，德行如光明般進發，知恩圖報，擁有大威德。 您還曾是月形王仙和猛實王，爲了增長菩提心而尋求妙法，善於安住于月光般的殊勝修行，如地塵般勇猛佈施，是各方的主宰，惠施寶貴的頭髮，擁有清凈的身體，像這樣以及其他無量的國王，都能夠捨棄難以捨棄之物，為諸如來降下法雨。 過去，您曾值遇恒河沙數般的佛陀，都悉心承事，沒有虛度光陰，爲了求得菩提，度化眾生，現在正是時候迅速出家。 最初，您不空見佛，值遇堅固花佛，以一念清凈之心，見到了毗盧舍那佛，又遇到栴檀佛，以草炬供養，又在佛陀入城時，以金末散在地上，逢遇法自在佛，聽聞說法，讚歎『善哉』，值遇普光如來，一稱『南無佛』，見到大聚光佛，供養金花，值遇光幢如來，奉獻一掬豆，又見到智幢佛、無憂花如來，持粥供養，並在他們面前發下宏願。 又值遇寶發佛，供養明燈，見到花光如來，供養良藥，又值遇無畏佛，施以寶瓔珞，婆胝伽羅佛，施以波頭摩寶，見到娑羅王佛，供養純乳，施與名稱如來，奉上獅子座，又見到真實佛，以及高智如來，曾頂禮圍繞。
English version In the past, you were a king named Shengfu, also known as Shirinimi Qisheta, and Ji Sali Qianye Ruo, possessing the brilliance of Dharma thought, a strong bow, precepts as clear as moonlight, virtues advancing like light, knowing gratitude, and possessing great power. You were also King Xian of the Moon Shape and King Mengshi, seeking the wonderful Dharma to increase Bodhi, dwelling well in the sublime practice like moonlight, bravely giving like dust of the earth, being the master of all directions, bestowing precious hair, possessing a pure body. Like this and countless other kings, you were able to give up what is difficult to give up, raining down the Dharma rain for all Tathagatas. In the past, you encountered Buddhas as numerous as the sands of the Ganges, serving them all with utmost care, not wasting any time. To seek Bodhi and liberate sentient beings, now is the time to quickly leave home. Initially, you saw the Buddha of Unempty Vision, encountered the Buddha of Firm Flower, with a single thought of purity, saw Vairocana Buddha. You also met the Sandalwood Buddha, offering a torch of grass. When the Buddha entered the city, you scattered gold dust on the ground. You encountered the Buddha of Dharma Freedom, listened to his teachings, and praised 'Excellent!' You encountered the Buddha of Universal Light, uttering 'Namo Buddha' once. You saw the Buddha of Great Gathering Light, offering golden flowers. You encountered the Buddha of Light Banner, offering a handful of beans. You also saw the Buddha of Wisdom Banner and the Buddha of Worry-Free Flower, offering porridge and making great vows before them. You also encountered the Buddha of Precious Hair, offering bright lamps. You saw the Buddha of Flower Light, offering good medicine. You also encountered the Buddha of Fearlessness, offering precious necklaces. To the Buddha of Batijialuo, you offered the Paduma treasure. You saw the Buddha of Sal Tree King, offering pure milk. You offered a lion seat to the Buddha of Name. You also saw the Buddha of Truth and the Buddha of High Wisdom, having bowed and circumambulated them.
。 又見龍施佛， 供養以衣服， 見增上行佛， 施以栴檀香， 又見致沙佛， 供養以妙缽， 又見大嚴佛， 施優缽羅花， 又值光王佛， 以妙寶供養， 又見釋迦佛， 施以金蓮華， 又值宿王佛， 讚歎如來德， 又見日面佛， 施以莊耳花， 又值妙意佛， 散以真頭花， 又見降龍佛， 施以摩尼寶， 又值增益佛， 奉上眾寶蓋， 又見藥師佛， 奉以勝妙座， 值師子幢佛， 奉以眾寶網， 又見持德佛， 以音樂供養， 又值迦葉佛， 奉以眾末香， 又見放光佛， 以妙花供養， 又值阿鞞佛， 奉以妙勝臺， 又見世供佛， 奉以妙花鬘， 又值多伽佛， 曾舍天王位， 又見難降佛， 施以眾妙香， 又值大光佛， 捨身而供養， 又見尚花佛， 獻寶莊嚴具， 又值法幢佛， 散以眾妙華， 又見作光佛， 奉優缽羅花， 盡心而供養。 如是及余無量佛， 一一皆以諸供具， 供養承事無空過， 愿尊憶念過去佛， 及憶供養諸如來
現代漢語譯本 又見到龍施佛，用衣服供養他，又見到增上行佛，獻上栴檀香，又見到致沙佛，用精美的缽供養，又見到大嚴佛，獻上優缽羅花，又遇到光王佛，用珍寶供養，又見到釋迦佛，獻上金蓮花，又遇到宿王佛，讚歎如來的功德，又見到日面佛，獻上裝飾耳朵的花，又遇到妙意佛，散佈真頭花，又見到降龍佛，獻上摩尼寶，又遇到增益佛，奉上各種寶蓋，又見到藥師佛，奉上殊勝的寶座，遇到師子幢佛，奉上各種寶網，又見到持德佛，用音樂供養，又遇到迦葉佛，奉上各種末香，又見到放光佛，用美妙的花供養，又遇到阿鞞佛，奉上精美的寶臺，又見到世供佛，奉上精美的花鬘，又遇到多伽佛，曾經捨棄天王之位，又見到難降佛，獻上各種美妙的香，又遇到大光佛，捨棄身體來供養，又見到尚花佛，獻上寶貴的裝飾品，又遇到法幢佛，散佈各種美妙的花，又見到作光佛，獻上優缽羅花，盡心盡力地供養。 像這樣以及其他無量諸佛，每一位都用各種供品，供養侍奉沒有錯過，愿您憶念過去的諸佛，以及憶念供養的諸如來。
English version Also saw the Dragon Giving Buddha, offering him clothes, also saw the Increasing Practice Buddha, offering sandalwood incense, also saw the Reaching Sand Buddha, offering with exquisite bowls, also saw the Great Adornment Buddha, offering blue lotus flowers, also encountered the Light King Buddha, offering with precious jewels, also saw Shakyamuni Buddha, offering golden lotus flowers, also encountered the Constellation King Buddha, praising the Tathagata's virtues, also saw the Sun Face Buddha, offering flowers to adorn the ears, also encountered the Wonderful Intention Buddha, scattering true head flowers, also saw the Dragon Taming Buddha, offering mani jewels, also encountered the Increasing Benefit Buddha, offering various jeweled canopies, also saw the Medicine Master Buddha, offering superior seats, encountered the Lion Banner Buddha, offering various jeweled nets, also saw the Holding Virtue Buddha, offering with music, also encountered Kashyapa Buddha, offering various powdered incense, also saw the Radiating Light Buddha, offering with beautiful flowers, also encountered Akshobhya Buddha, offering exquisite jeweled platforms, also saw the World Offering Buddha, offering exquisite flower garlands, also encountered Tagara Buddha, having once given up the position of a heavenly king, also saw the Difficult to Subdue Buddha, offering various exquisite fragrances, also encountered the Great Light Buddha, sacrificing the body for offerings, also saw the Still Flower Buddha, offering precious ornaments, also encountered the Dharma Banner Buddha, scattering various beautiful flowers, also saw the Making Light Buddha, offering blue lotus flowers, offering with all one's heart. Like this and other immeasurable Buddhas, each one was offered and served with various offerings without fail, may you remember the past Buddhas, and remember the Tathagatas who were offered to.
。 眾生苦惱無依怙， 請尊憶念速出家， 尊憶昔值然燈佛， 獲得清凈無生忍， 及五神通無退失， 從此即能往諸剎， 一念遍事諸如來。 有為諸法悉無常， 五欲王位皆不定， 為苦所逼諸眾生， 愿速出家救濟之。 婇女絃歌奏清音， 以欲將惑于菩薩， 十方諸佛威神力， 所出衆聲演法言。 三界煩惱， 猶如猛火， 迷惑不離， 恒為所燒。 猶如浮雲， 須臾而滅， 合已還散， 如聚戲場。 唸唸不住， 如空中電， 遷滅迅速， 如水瀑流。 由愛無明， 輪轉五道， 循環不已， 如陶家輪。 染著五欲， 如被網禽， 欲如怨賊， 甚可怖畏。 處五欲者， 猶如履刃， 著五欲者， 如抱毒樹。 智者棄欲， 猶如糞坑， 五欲昏冥， 能令失念。 常為可怖， 諸苦之因， 能令生死， 枝條增長。 由彼漂溺， 生死河中， 聖人舍之， 如棄涕唾。 如見狂犬， 疾走而避， 如蜜涂刀， 如毒蛇首。 如戈戟刃， 如糞穢瓶， 不能捨離， 猶如餓狗， 嚙其枯骨
現代漢語譯本 眾生苦難無所依靠， 請您憶念過去，速速出家修行， 您曾憶起過去值遇燃燈佛， 獲得了清凈無生法忍， 以及五種神通，永不退失， 從此就能前往各個佛剎， 一念之間遍事諸佛如來。 一切有為法都是無常的， 五欲和王位都不可靠， 被痛苦逼迫的眾生， 愿您速速出家救濟他們。 宮女們彈奏著清脆的樂曲， 用慾望來迷惑菩薩， 十方諸佛以威神之力， 發出種種聲音宣說佛法。 三界的煩惱， 猶如猛烈的火焰， 迷惑不離， 恒常被其焚燒。 猶如浮雲， 片刻之間就消散， 聚合之後又會離散， 如同聚在一起的戲場。 唸唸不停留， 如同空中的閃電， 遷變消滅迅速， 如同瀑布奔流。 由於愛慾和無明， 在五道中輪迴， 循環不已， 如同陶工的輪子。 貪戀執著五欲， 如同被網住的鳥， 慾望如同怨賊， 非常可怕可畏。 處於五欲之中， 如同踩在刀刃上， 執著五欲， 如同抱著毒樹。 智者捨棄慾望， 如同捨棄糞坑， 五欲昏暗不明， 能使人失去正念。 常常是可怕的， 是諸苦的根源， 能使生死， 枝條增長。 由於被它漂流沉溺， 在生死河流中， 聖人捨棄它， 如同丟棄鼻涕唾液。 如同看見瘋狗， 快速躲避， 如同塗了蜜的刀， 如同毒蛇的頭。 如同戈戟刀刃， 如同糞穢瓶， 不能捨離， 如同飢餓的狗， 啃咬著枯骨。
English version Sentient beings suffer without refuge, Please remember the past and quickly renounce the world, You recall encountering Dipamkara Buddha in the past, Gaining pure non-birth forbearance, And five supernatural powers without regression, From then on, you can go to all Buddha lands, In a single thought, serve all Tathagatas. All conditioned dharmas are impermanent, The five desires and the throne are unreliable, Sentient beings oppressed by suffering, May you quickly renounce the world to save them. Maidens play clear music on strings, Using desires to confuse the Bodhisattva, The Buddhas of the ten directions, with their divine power, Emit various sounds to proclaim the Dharma. The afflictions of the three realms, Are like fierce flames, Confusion does not leave, Constantly being burned by them. Like floating clouds, They vanish in an instant, Gathering and then dispersing, Like a gathering at a theater. Thoughts do not stay, Like lightning in the sky, Change and extinction are rapid, Like a waterfall flowing. Due to love and ignorance, Revolving in the five paths, Cycling endlessly, Like a potter's wheel. Greedily attached to the five desires, Like a bird caught in a net, Desires are like vengeful thieves, Extremely fearful and dreadful. Being in the five desires, Is like stepping on a blade, Clinging to the five desires, Is like embracing a poisonous tree. The wise abandon desires, Like abandoning a cesspool, The five desires are dark and obscure, They can cause one to lose right mindfulness. They are always dreadful, The root of all suffering, They can cause birth and death, To grow branches. Due to being drifted and drowned by them, In the river of birth and death, Sages abandon them, Like discarding snot and saliva. Like seeing a mad dog, Quickly avoiding it, Like a knife smeared with honey, Like the head of a poisonous snake. Like spears and blades, Like a container of filth, Unable to abandon them, Like a hungry dog, Gnawing on dry bones.
。 五欲不實， 妄見而生， 如水中月， 如谷中響， 如焰如幻， 如水上泡， 從分別生， 無有實法。 年在盛時， 愚癡愛著， 謂為常有， 不能厭舍。 老病死至， 壞其少壯， 一切惡之。 有財寶者， 不知遠離， 五家散失， 便生苦惱。 猶如樹木， 花果茂盛， 眾人愛之， 枝葉彫零。 棄而不顧， 老弱貧病， 亦復如是。 亦如鷲鳥， 世間惡之， 如霹靂火， 焚燒大樹， 亦如朽屋， 不久崩壞。 有法能離， 生老病死， 愿尊出家。 為諸眾生， 說如斯法。 生老病死， 纏縛眾生。 如摩婁迦， 繞尼拘樹， 能奪勢力， 損壞諸根。 猶如嚴霜， 雕諸叢林， 盛年妙色， 因而變壞。 譬如山火， 四面俱至， 野獸在中， 周慞苦惱。 處生死者， 亦復如是， 愿速出家， 而救脫之。 尊觀病苦， 損惱眾生， 猶如花林， 為霜所雕。 尊觀死苦， 恩愛永絕， 眷屬分離， 無復重睹
現代漢語譯本 五種慾望虛幻不實， 是因虛妄的見解而產生，就像水中的月亮， 像山谷中的迴響，像火焰和幻影， 像水面上的泡沫，從分別心產生， 沒有真實的實體。當人年輕力壯時， 愚癡地執著于這些慾望，認為它們是永恒存在的， 不能厭惡並捨棄它們。當衰老、疾病和死亡來臨時， 摧毀他們的青春和強壯，一切都令人厭惡。 擁有財富的人，不知道要遠離這些， 財富會因五種原因散失，便會產生痛苦和煩惱。 就像樹木一樣，當花朵和果實茂盛時， 人們喜愛它，但當枝葉凋零時， 就會被拋棄而不顧。年老、體弱、貧窮和疾病， 也是如此。也像禿鷲一樣， 被世人厭惡。又像霹靂之火， 焚燒大樹，也像朽爛的房屋， 不久就會崩塌。有一種方法能夠脫離， 生老病死，愿您出家修行。 爲了所有眾生，宣說這樣的佛法。 生老病死，纏縛著眾生， 就像摩婁迦藤，纏繞著尼拘樹， 能夠奪走力量，損壞各種感官。 就像嚴寒的霜凍，彫零樹林， 盛年美好的容顏，因此而變壞。 譬如山火，從四面八方襲來， 野獸身處其中，四處奔逃，痛苦不堪。 處於生死輪迴中的眾生，也是如此， 愿您儘快出家，來救度他們脫離苦海。 您觀察到病痛的苦楚，損害和惱亂眾生， 就像花朵茂盛的樹林，被霜凍所摧殘。 您觀察到死亡的痛苦，恩愛永遠斷絕， 親人眷屬分離，再也無法相見。
English version The five desires are unreal, arising from false views, like the moon in water, like an echo in a valley, like flames and illusions, like bubbles on water, arising from discrimination, having no real substance. When one is in their prime, they foolishly cling to these desires, thinking them to be permanent, unable to detest and abandon them. When old age, sickness, and death arrive, they destroy their youth and strength, and everything becomes detestable. Those who possess wealth, not knowing to distance themselves from it, will lose their wealth through five causes, and then suffer pain and distress. Just like trees, when flowers and fruits are abundant, people love them, but when branches and leaves wither, they are abandoned and ignored. Old age, weakness, poverty, and sickness, are also like this. Also like vultures, they are detested by the world. Like a thunderbolt, burning down a large tree, also like a dilapidated house, which will soon collapse. There is a way to escape, birth, old age, sickness, and death, may you renounce the world. For the sake of all sentient beings, preach such Dharma. Birth, old age, sickness, and death, bind sentient beings, like the Maluka vine, twining around the Nigrodha tree, able to rob strength, damaging the various senses. Like severe frost, withering the forests, the beautiful appearance of youth, thus deteriorates. Like a mountain fire, coming from all four directions, wild animals are trapped within, running around in pain. Those who are in the cycle of birth and death, are also like this, may you quickly renounce the world, to save them from the sea of suffering. You observe the suffering of illness, harming and troubling sentient beings, like a forest of flowers, ravaged by frost. You observe the suffering of death, love and affection are forever severed, family and relatives are separated, never to be seen again.
。 猶如逝川， 亦如花落， 能害有力， 令不自在。 獨行無伴， 隨業而去， 一切壽命， 為死所吞。 如金翅鳥， 能食諸龍， 亦如象王， 為師子食。 如摩竭魚， 能吞一切， 亦如猛火， 焚燒叢林。 愿尊憶昔， 發弘誓願， 今正是時， 宜速出家。 婇女伎樂， 欲惑菩薩， 諸佛神力， 變為法音。 是諸有為， 皆當壞滅， 如空中電， 無暫停息。 亦如壞器， 如假借物， 如腐草墻， 亦如砂岸。 依止因緣， 無有堅實， 如風中燈， 如水聚沫， 如水上泡， 猶如芭蕉， 中無堅實， 如幻如化。 猶如空拳， 展轉相因， 愚人不了， 妄生計著。 譬如人功， 及以麻枲， 木輪和合， 以成其繩。 離是和合， 即不成繩， 十二因緣， 一一分析， 過現未來， 無有體性， 求不可得， 亦復如是。 譬如種子， 能生於牙， 牙與種子， 不即不離。 從於無明， 能生諸行， 無明與行， 亦復如是
現代漢語譯本 如同流逝的河川，也像凋零的花朵， 能夠造成傷害的力量，令人感到不自在。 獨自前行沒有伴侶，隨著業力而去， 一切的壽命，都被死亡所吞噬。 如同金翅鳥，能夠吞食各種龍， 也像象王，被獅子所吞食。 如同摩竭魚，能夠吞噬一切， 也像猛烈的火焰，焚燒叢林。 愿您回憶過去，發下宏大的誓願， 現在正是時候，應該儘快出家。 宮女的歌舞，想要迷惑菩薩， 諸佛的神力，將它們變為佛法的聲音。 這些有為法，都將壞滅， 如同空中的閃電，沒有片刻的停息。 也像破損的器皿，像借來的物品， 像腐爛的草墻，也像沙岸。 依靠因緣而存在，沒有堅實之處， 如同風中的燈火，如同水面的泡沫， 如同水上的氣泡，猶如芭蕉樹， 中間沒有堅實之處，如同幻象和變化。 如同空握的拳頭，輾轉相因， 愚笨的人不明白，妄生執著。 譬如人工，以及麻和苧麻， 木輪結合，從而形成繩索。 離開這些結合，就不能成為繩索， 十二因緣，一一分析， 過去、現在、未來，沒有實體， 尋求不可得，也是如此。 譬如種子，能夠生長出牙， 牙和種子，不即不離。 從無明，能夠產生諸行， 無明和行，也是如此。
English version Like a flowing river, also like falling flowers, The power that can harm, makes one feel uneasy. Walking alone without a companion, going according to karma, All lifespans are swallowed by death. Like the Garuda bird, which can devour all kinds of dragons, Also like the elephant king, eaten by a lion. Like the Makara fish, which can swallow everything, Also like a raging fire, burning down forests. May you recall the past, and make great vows, Now is the right time, you should quickly leave home. The palace women's songs and dances, try to bewilder the Bodhisattva, The divine power of all Buddhas, transforms them into the sound of Dharma. These conditioned phenomena, will all perish, Like lightning in the sky, without a moment's rest. Also like a broken vessel, like borrowed things, Like a rotten grass wall, also like a sandy shore. Existing by relying on conditions, without any solidity, Like a lamp in the wind, like foam on the water, Like bubbles on the water, like a banana tree, There is no solidity in the middle, like illusions and transformations. Like an empty fist, mutually dependent, Foolish people do not understand, and falsely create attachments. For example, human labor, and hemp and ramie, Wooden wheels combined, thus forming a rope. Apart from these combinations, it cannot become a rope, The twelve links of dependent origination, analyzed one by one, Past, present, and future, have no substance, Seeking and not finding, is also like this. For example, a seed, can grow a sprout, The sprout and the seed, are neither the same nor different. From ignorance, actions can arise, Ignorance and actions, are also like this.
。 不即不離， 體性空寂， 于因緣中， 求不可得。 譬如印泥， 泥中無印， 印中無泥， 要因泥印。 文像可睹， 依止根境， 有眼識生， 三事和合。 說為能見， 境不在識， 識不在境， 根境識中， 本無有見， 分別妄計， 境界相生。 智者觀察。 曾無相狀， 如幻夢等。 譬如鉆火， 木鉆人功， 三種和合， 得有火生， 於三法中， 本無有火。 和合暫有， 名曰眾生， 第一義中， 都不可得。 譬如咽喉， 及以唇舌， 擊動出聲， 一一分中， 聲不可得， 眾緣和合， 有此聲耳。 智者觀聲， 唸唸相續， 無有實法， 猶如谷響， 聲不可得。 譬如箜篌， 絃器及手， 和合發聲， 本無去來。 于諸緣中， 求聲不得， 離緣求聲， 亦不可得。 內外諸蘊， 皆悉空寂， 無我無人， 無壽命者。 尊于往昔， 值然燈佛， 已證最勝， 真實妙法。 愿尊於今， 為眾生故， 雨甘露法， 使得充足
現代漢語譯本 既不執著也不疏遠，其本體性質是空寂的。 在因緣和合中，尋求它的實體是不可得的。 譬如用印章蓋在泥上，泥中並沒有印章的形狀，印章中也沒有泥土。 需要泥土和印章的結合才能顯現印記。 文字和影象可以被看到，它們依賴於感官和外在環境。 當眼睛的意識產生時，是這三者的結合。 這被說成是『能見』，但外境並不在意識中，意識也不在外境中。 在感官、外境和意識這三者中，本來就沒有『見』的存在。 只是分別和虛妄的計較，才產生了境界的現象。 有智慧的人觀察到，它從來沒有固定的相狀，就像幻覺和夢境一樣。 譬如鉆木取火，木頭、鉆子和人的操作，這三者結合在一起，才能產生火。 在這三種因素中，本來就沒有火的存在。 只是因緣和合暫時產生，這被稱為眾生。 在第一義諦中，這一切都是不可得的。 譬如咽喉、嘴唇和舌頭，它們相互作用發出聲音。 在每一個部分中，都找不到聲音的實體。 只是眾多因緣和合，才有了這個聲音。 有智慧的人觀察聲音，發現它唸唸相續，沒有真實的實體。 就像山谷的回聲一樣，聲音是不可得的。 譬如箜篌，琴絃、樂器和手，它們結合在一起發出聲音，聲音本身沒有來去。 在各種因緣中，都找不到聲音的實體。 離開因緣去尋找聲音，也是不可能的。 內在和外在的五蘊，都是空寂的，沒有『我』，沒有『人』，也沒有壽命的存在。 尊者您在過去，曾遇到燃燈佛，已經證得了最殊勝、真實的妙法。 愿尊者您現在，爲了眾生的緣故，降下甘露般的佛法，使他們得到充足。
English version Neither clinging nor detached, its essential nature is empty and still. In the midst of causes and conditions, seeking its substance is unattainable. Like a seal pressed into mud, there is no seal shape in the mud, nor mud in the seal. It requires the combination of mud and seal to reveal the imprint. Words and images can be seen, they rely on the senses and external environment. When the eye's consciousness arises, it is the combination of these three. This is said to be 'seeing,' but the external object is not in consciousness, nor is consciousness in the external object. Among the senses, external objects, and consciousness, there is originally no 'seeing'. It is only through discrimination and false calculations that the phenomena of realms arise. The wise observe that it has never had a fixed form, like illusions and dreams. Like drilling wood for fire, the wood, the drill, and human action, these three combine to produce fire. Among these three factors, there is originally no fire. It is only a temporary arising from the combination of causes and conditions, which is called sentient beings. In the ultimate truth, all of this is unattainable. Like the throat, lips, and tongue, they interact to produce sound. In each part, the substance of sound cannot be found. It is only the combination of many causes and conditions that produces this sound. The wise observe sound and find that it continues from moment to moment, without a real substance. Like an echo in a valley, sound is unattainable. Like a harp, the strings, the instrument, and the hand, they combine to produce sound, and the sound itself has no coming or going. Among various causes and conditions, the substance of sound cannot be found. Seeking sound apart from causes and conditions is also impossible. The inner and outer five aggregates are all empty and still, without 'self,' without 'person,' and without the existence of life. Venerable one, in the past, you encountered Dipankara Buddha, and have already attained the most supreme and true Dharma. May you, Venerable one, now, for the sake of all beings, bestow the Dharma like sweet nectar, so that they may be fulfilled.
。』」
佛告諸比丘：「菩薩聞是偈已，專趣菩提正念不惰。何以故？菩薩于長夜時，尊重恭敬供養正法及說法師，深生凈信求于正法，好樂正法住于正法，隨所聽聞心無厭足，開悟眾生。於法施主深生尊重，為他演說無所希望，亦不因法而求財寶，為眾說法未曾慳吝。勇猛精進一心勤求，法為依止守護法藏，住于忍辱修行波若通達方便。」
佛告諸比丘：「菩薩于多劫來，遠離世間五欲之過，為成就眾生，示現處於貪慾境界，積集增長一切善根殊勝福德資糧之力，示現受用廣大微妙五欲境界，而於其中心得自在。菩薩是時憶念往昔所發誓愿，由是昔愿思惟佛法皆悉現前，而起大悲觀察世間，富貴熾盛會歸磨滅，又觀生死多諸煩惱險惡怖畏，欲速除斷入大涅槃。」
佛告諸比丘：「菩薩久已了知生死過患，不取不著，樂求如來真實功德，依阿蘭若寂靜之處，其心常樂利益自他，于無上道勇猛精進，令一切眾生得安樂故、得利益故、得寂靜故、得涅槃故，常起大慈大悲，能以四攝攝諸眾生無有厭倦，觀諸眾生猶如一子。于諸境界心無所著，設大施會增長福德，遠離慳貪施不望報，于長夜中勇猛精進，善能降伏貪瞋憍慢慳嫉煩惱，未曾暫忘一切智心
現代漢語譯本 佛陀告訴各位比丘：『菩薩聽了這首偈頌后，就專心追求菩提，正念不懈怠。為什麼呢？菩薩在漫長的歲月中，尊重恭敬地供養正法和說法師，深深地產生清凈的信心，尋求正法，喜愛正法，安住于正法，隨所聽聞內心沒有厭足，開悟眾生。對於法施的施主，深深地尊重，為他人演說佛法不求任何回報，也不因為佛法而求取財寶，為大眾說法從不吝嗇。勇猛精進，一心勤求，以法為依靠，守護法藏，安住于忍辱，修行般若，通達方便。』 佛陀告訴各位比丘：『菩薩在多劫以來，遠離世間五欲的過患，爲了成就眾生，示現處於貪慾的境界，積累增長一切善根殊勝的福德資糧之力，示現受用廣大微妙的五欲境界，而內心卻能自在。菩薩這時憶念往昔所發的誓願，因此，過去的誓願和對佛法的思惟都顯現在眼前，從而生起大悲心，觀察世間，富貴熾盛最終都會歸於磨滅，又觀察生死有諸多煩惱、險惡和怖畏，想要迅速斷除這些，進入大涅槃。』 佛陀告訴各位比丘：『菩薩早已了知生死的過患，不執取不貪著，樂於尋求如來真實的功德，依止阿蘭若寂靜之處，內心常常樂於利益自己和他人，對於無上道勇猛精進，爲了讓一切眾生得到安樂、得到利益、得到寂靜、得到涅槃，常常生起大慈大悲心，能夠用四攝法攝受一切眾生，沒有厭倦，看待一切眾生如同自己的孩子。對於各種境界內心沒有執著，設立大型的佈施法會來增長福德，遠離慳貪，佈施不求回報，在漫長的歲月中勇猛精進，善於降伏貪嗔驕慢慳嫉等煩惱，從未曾忘記一切智心。』
English version The Buddha told the monks, 'Having heard this verse, the Bodhisattva focused solely on Bodhi, with right mindfulness and without laziness. Why? Because the Bodhisattva, over long periods of time, respected and revered the Dharma and the Dharma teachers, deeply generating pure faith, seeking the Dharma, delighting in the Dharma, abiding in the Dharma, never being satisfied with what they heard, and enlightening sentient beings. They deeply respected those who gave the Dharma, expounding it for others without any expectation of reward, nor seeking wealth or treasures through the Dharma, never being stingy in teaching the Dharma to the masses. They were courageous and diligent, single-mindedly seeking, taking the Dharma as their refuge, protecting the Dharma treasury, abiding in patience, practicing Prajna, and mastering skillful means.' The Buddha told the monks, 'For many kalpas, the Bodhisattva has been far from the faults of the five desires of the world. To accomplish the benefit of sentient beings, they manifest themselves in the realm of desire, accumulating and increasing the power of all good roots and superior meritorious resources. They manifest the enjoyment of vast and subtle realms of the five desires, yet their hearts remain free. At this time, the Bodhisattva recalls the vows they made in the past. Because of these past vows, the thoughts of the Buddha's teachings all appear before them, and they give rise to great compassion, observing the world, where wealth and prosperity ultimately lead to destruction. They also observe that birth and death are filled with many afflictions, dangers, and fears, and they desire to quickly eliminate these and enter into Great Nirvana.' The Buddha told the monks, 'The Bodhisattva has long understood the faults of birth and death, not grasping or clinging to them. They delight in seeking the true merits of the Tathagata, relying on the quiet places of the Aranya, their hearts always delighting in benefiting themselves and others. They are courageous and diligent in the unsurpassed path, so that all sentient beings may attain peace, benefit, tranquility, and Nirvana. They constantly give rise to great compassion, able to embrace all sentient beings with the four means of gathering, without weariness, viewing all sentient beings as if they were their own children. Their hearts are not attached to any realms. They establish large almsgiving gatherings to increase merit, far from stinginess, giving without expecting anything in return. Over long periods of time, they are courageous and diligent, skillful in subduing afflictions such as greed, anger, pride, stinginess, and jealousy, never forgetting the mind of all-knowing wisdom.'
。著大施甲被精進鎧，以大悲心度脫眾生，智力堅強恒無退失，等心眾生隨其意樂皆令滿足。知時非時悟法非法，迴向菩提。于惠施中三事清凈，以金剛智除斷四魔，戒行成就善能守護身語意業，乃至小罪而懷大懼心常清凈，于諸垢濁，惡言毀呰、輕弄誹謗、打辱繫縛，曾無濁亂。具足忍辱心性調柔，所作事業常能堅固，於一切善心無退轉。念智具足恒修正定，獲智慧明能破諸暗。心常觀見苦空無常不凈之法，已善修習四念處、四正勤、四如意足、五根、五力、七菩提分、八聖道分。又常安住奢摩他、毗缽舍那，深入緣起覺悟真實，恒自了知不因他解，游三脫門，了知諸法如幻如夢如影，如水中月，如鏡中像，如熱時焰，如呼聲響。」
佛告諸比丘：「菩薩從多劫來，於四威儀恒住如是智慧、如是功德、如是精進、如是利益。十方諸佛復令宮中婇女樂器出微妙聲勸發菩薩。又欲化諸宮中婇女，即時證得四種法門。何等為四？一者方便佈施愛語利行同事，而攝取之。二者紹三寶種能使不絕，不壞一切智性不退願力。三者智力堅固，大慈大悲不捨眾生。四者有殊勝智慧資糧之力，分別一切菩提分法
現代漢語譯本：身披精進鎧甲，以大悲心救度眾生，智慧堅定永不退轉，以平等心對待眾生，隨順他們的意願使之滿足。明瞭何時應為，何時不應為，領悟正法與非法，迴向菩提。在佈施中做到三事清凈，以金剛智慧斷除四魔，戒行圓滿，善於守護身、語、意三業，乃至對於微小的罪過也懷有大恐懼，內心常保清凈，對於各種污垢、惡語譭謗、輕慢戲弄、誹謗、毆打侮辱、捆綁囚禁，從未有過煩惱混亂。具足忍辱，心性調柔，所做的事業常常能夠堅定不移，對於一切善心永不退轉。念力與智慧具足，恒常修習禪定，獲得智慧光明，能夠破除一切黑暗。內心常常觀察苦、空、無常、不凈的法則，已經很好地修習了四念處、四正勤、四如意足、五根、五力、七菩提分、八聖道分。又常常安住于奢摩他和毗缽舍那，深入緣起，覺悟真實，恒常自己了知，不依賴他人解釋，游於三解脫門，了知一切法如幻如夢如影，如水中月，如鏡中像，如熱時的火焰，如呼喊的聲音。 佛陀告訴眾比丘：『菩薩從多劫以來，在行、住、坐、臥四種威儀中，恒常安住于這樣的智慧、這樣的功德、這樣的精進、這樣的利益。十方諸佛又令宮中的婇女和樂器發出微妙的聲音，勸勉菩薩。又爲了教化宮中的婇女，即時證得四種法門。哪四種呢？一是方便佈施、愛語、利行、同事，以此來攝取她們。二是繼承三寶的種子，使其不絕，不壞一切智性，不退失願力。三是智慧堅定，大慈大悲，不捨棄眾生。四是具有殊勝的智慧資糧之力，能夠分別一切菩提分法。』
English version: Adorned with the armor of diligence, with great compassion he delivers sentient beings, his wisdom is firm and never retreats, with equanimity he treats all beings, fulfilling their desires according to their inclinations. He knows what is the right time and what is not, understands the Dharma and what is not, and dedicates himself to Bodhi. In giving, he maintains three purities, with vajra wisdom he cuts off the four demons, his precepts are complete, he is skilled in guarding his body, speech, and mind, even for the smallest offense he holds great fear, his mind is always pure, and towards all defilements, harsh words, insults, mockery, slander, beatings, and imprisonment, he has never been disturbed or confused. He is endowed with patience, his nature is gentle, his undertakings are always firm, and towards all good intentions he never retreats. His mindfulness and wisdom are complete, he constantly practices meditation, obtains the light of wisdom, and is able to break through all darkness. His mind constantly observes the laws of suffering, emptiness, impermanence, and impurity, he has well practiced the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path. He also constantly abides in Samatha and Vipassana, deeply understands dependent origination, awakens to the truth, always knows for himself, not relying on others' explanations, travels through the three doors of liberation, and understands all dharmas as illusions, dreams, shadows, like the moon in water, like images in a mirror, like heat haze, like the sound of a call. The Buddha told the monks: 'Bodhisattvas, from many kalpas, in the four postures of walking, standing, sitting, and lying down, constantly abide in such wisdom, such merit, such diligence, and such benefits. The Buddhas of the ten directions also cause the palace maidens and musical instruments to emit subtle sounds to encourage the Bodhisattvas. Furthermore, in order to transform the palace maidens, they immediately attain four dharmas. What are the four? First, skillful means of giving, loving speech, beneficial actions, and cooperation, thereby gathering them. Second, continuing the lineage of the Three Jewels, ensuring it does not cease, not destroying the nature of omniscience, and not retreating from their vows. Third, firm wisdom, great compassion, and not abandoning sentient beings. Fourth, having the power of superior wisdom resources, able to distinguish all the factors of enlightenment.'
。大嚴法門得現前故，以此四種為欲成就宮中諸婇女故，即於是時作大神通，令諸婇女解悟樂音所出言詞百千法門，所謂廣大心，愍眾生心，求菩提心，發起深心，而於佛法令生凈信，遠離憍慢尊重正法，知善不善，憶念諸佛，佈施、持戒、忍辱、精進、禪定、智慧，六神通，四攝法，四無量，四念處，四正勤，四如意足，五根，五力，七菩提分，八聖道分，一一分別奢摩他、毗缽舍那。無常苦空無我不凈，無貪寂滅，無生盡智，乃至涅槃。菩薩神通令音樂中出如是聲。諸婇女等聞是聲已，生希有心歡喜踴躍得未曾有。」
佛告諸比丘：「菩薩處王宮時，能令八萬四千諸婇女等，發阿耨多羅三藐三菩提心。復有無量百千諸天聞如是法，于阿耨多羅三藐三菩提得不退轉，說微妙偈，勸請菩薩速疾出家。」
感夢品第十四
爾時佛告諸比丘：「諸天勸發菩薩已，菩薩是時現夢于輸檀王，王于夢中乃見菩薩，剃除鬚髮行出宮門，無量諸天圍繞而去。時王從夢寤已問內人言：『太子今者為在宮耶？為出遊觀？』內人答言：『太子在宮無所遊觀。』王心尚疑菩薩已去，悵然憂惱如箭入心，作是思惟：『如我所夢事相既爾，定知太子必當出家
現代漢語譯本：由於大嚴法門得以顯現，爲了成就宮中眾多婇女，此時便施展大神通，使婇女們領悟樂音所傳達的百千法門，即所謂廣大心、憐憫眾生之心、求菩提之心、發起深心，從而對佛法生起清凈的信心，遠離驕慢，尊重正法，明辨善惡，憶念諸佛，佈施、持戒、忍辱、精進、禪定、智慧，六神通，四攝法，四無量心，四念處，四正勤，四如意足，五根，五力，七菩提分，八聖道分，一一分別止觀（奢摩他、毗缽舍那）。無常、苦、空、無我、不凈，無貪、寂滅，無生智，乃至涅槃。菩薩的神通使音樂中發出這樣的聲音。婇女們聽到這些聲音后，心生稀有，歡喜踴躍，得到了前所未有的體驗。 佛陀告訴眾比丘：『菩薩在王宮時，能使八萬四千婇女等發阿耨多羅三藐三菩提心。還有無量百千諸天聽到這樣的佛法，在阿耨多羅三藐三菩提上得到不退轉，他們說出微妙的偈頌，勸請菩薩儘快出家。』 感夢品第十四 這時，佛陀告訴眾比丘：『諸天勸發菩薩之後，菩薩這時在凈飯王夢中顯現，國王在夢中看見菩薩剃除鬚髮，走出宮門，無量諸天圍繞著他離去。』國王從夢中醒來后，問身邊的人說：『太子現在是在宮中嗎？還是出外遊玩了？』身邊的人回答說：『太子在宮中，沒有出外遊玩。』國王心中仍然懷疑菩薩已經離去，悵然憂惱，如箭入心，心想：『既然我所夢見的事情是這樣，必定知道太子一定會出家。』
English version: Because the great solemn Dharma gate was manifested, in order to accomplish the many palace ladies, at that time, he manifested great supernatural powers, enabling the palace ladies to understand the hundreds and thousands of Dharma gates conveyed by the music, namely the so-called vast mind, the mind of compassion for sentient beings, the mind of seeking Bodhi, the arising of profound mind, thereby generating pure faith in the Buddha's teachings, abandoning arrogance, respecting the true Dharma, distinguishing good from evil, remembering all Buddhas, practicing generosity, upholding precepts, patience, diligence, meditation, wisdom, the six supernatural powers, the four means of attraction, the four immeasurable minds, the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path, and distinguishing one by one between Samatha and Vipassana. Impermanence, suffering, emptiness, non-self, impurity, non-greed, tranquility, the wisdom of non-arising, and even Nirvana. The Bodhisattva's supernatural powers caused such sounds to emanate from the music. Upon hearing these sounds, the palace ladies felt a sense of wonder, joy, and elation, and gained an unprecedented experience. The Buddha told the monks, 'When the Bodhisattva was in the royal palace, he was able to cause eighty-four thousand palace ladies to generate the mind of Anuttara-samyak-sambodhi. Furthermore, countless hundreds and thousands of devas, upon hearing such Dharma, attained non-retrogression in Anuttara-samyak-sambodhi. They spoke subtle verses, urging the Bodhisattva to quickly leave home.' Chapter Fourteen: The Dream of Inspiration At that time, the Buddha told the monks, 'After the devas had encouraged the Bodhisattva, the Bodhisattva then appeared in a dream to King Suddhodana. In the dream, the king saw the Bodhisattva shave his beard and hair, leave the palace gate, and countless devas surrounded him as he departed.' After waking from the dream, the king asked his attendants, 'Is the prince now in the palace? Or has he gone out for a stroll?' The attendants replied, 'The prince is in the palace and has not gone out for a stroll.' The king still suspected that the Bodhisattva had left, and was filled with melancholy and distress, as if an arrow had pierced his heart. He thought, 'Since the events of my dream were such, I know for certain that the prince will surely leave home.'
。』復作是念：『從今以往更勿復許太子游觀，令諸婇女誘以五欲生其愛著。』
「時輸檀王為菩薩故造三時殿：一者溫暖以御隆冬，二者清涼以當炎暑，三者適中不寒不熱。更造重門使難開閉，開閉之時須五百人，開閉之聲聞四十里。所有善知天文極閑相法及五通仙，皆悉窮問遣其先記，如是等人皆云：『太子于吉祥門逾城而出。』王聞是已轉增憂惱。諸比丘！後於一時菩薩即便欲出遊觀，乃命馭者：『汝可嚴駕，我當暫出。』馭者奏王：『今日太子欲出遊觀。』王聞是已，即時遣使掃飾園林，復敕所司平除道路，香水灑地散眾名花，于寶樹間懸繒幡蓋，真珠瓔珞次第莊嚴，金銀寶鈴處處垂下，和風搖動出微妙音，從城至園周匝瑩飾，精麗清凈猶若天宮。復使路邊無諸可惡衰老疾病及以死屍，聾盲瘖啞六根不具，非吉祥事並令驅逐。
「爾時菩薩與諸官屬，前後導從出城東門。時凈居天化作老人，發白體羸膚色枯槁，扶杖傴僂喘息低頭，皮骨相連筋肉銷耗，牙齒缺落涕唾交流，或住或行乍伏乍偃。菩薩見已問馭者言；『此曰何人？形狀如是。』
「時凈居天以神通力，令彼馭者報菩薩言：『此老人也
現代漢語譯本：又反覆思量：『從今以後，再也不允許太子外出遊玩觀賞，讓那些宮女用五欲來引誘他，使他產生愛戀執著。』 當時，凈飯王爲了菩薩建造了三時宮殿：一是溫暖的，用來抵禦寒冬；二是清涼的，用來應對酷暑；三是不冷不熱，溫度適中的。又建造了重重宮門，難以開啟關閉，每次開啟關閉都需要五百人，開啟關閉的聲音能傳到四十里外。所有精通天文、極其熟悉相術以及擁有五神通的仙人，都被召來詳細詢問，讓他們預先佔卜。這些人全都說：『太子會從吉祥門越城而出。』國王聽到這些，更加憂愁煩惱。各位比丘！後來，有一次菩薩想要外出遊玩觀賞，就命令馭者：『你準備好車駕，我將要出去一會兒。』馭者稟告國王：『今天太子想要外出遊玩觀賞。』國王聽到后，立即派遣使者打掃裝飾園林，又命令有關部門平整道路，用香水灑地，散佈各種名花，在寶樹之間懸掛絲綢幡蓋，用珍珠瓔珞依次莊嚴裝飾，金銀寶鈴處處垂下，和風搖動，發出微妙的聲音，從城門到園林周圍都裝飾得光彩奪目，精美清凈，如同天宮一般。又讓人把路邊所有令人厭惡的衰老、疾病以及死屍，聾子、瞎子、啞巴、六根不全等不吉祥的事物都驅趕走。 那時，菩薩與眾多官屬，前後簇擁著從城東門出來。當時，凈居天變化成一位老人，頭髮花白，身體虛弱，臉色枯槁，拄著枴杖，彎腰駝背，氣喘吁吁，低著頭，皮包骨頭，肌肉消瘦，牙齒脫落，涕唾交流，時而站立，時而行走，時而俯伏，時而仰臥。菩薩看到后，問馭者說：『這個人是誰？形狀如此。』 當時，凈居天用神通力，讓馭者回答菩薩說：『這是老人。』
English version: He further reflected, 'From now on, I must not allow the prince to go out for sightseeing again. I will have the palace women tempt him with the five desires, causing him to develop attachment and longing.' At that time, King Suddhodana built three palaces for the Bodhisattva: one warm to ward off the cold winter, one cool to withstand the scorching heat, and one with a moderate temperature, neither cold nor hot. He also built heavy gates that were difficult to open and close, requiring five hundred people to operate them, and the sound of their opening and closing could be heard forty miles away. All those skilled in astronomy, extremely familiar with physiognomy, and those with the five supernatural powers were summoned and questioned in detail, and asked to make predictions. All of these people said, 'The prince will leave the city through the auspicious gate.' Upon hearing this, the king became even more worried and distressed. Monks! Later, on one occasion, the Bodhisattva wished to go out for sightseeing, so he ordered his charioteer, 'Prepare the carriage, I will go out for a while.' The charioteer reported to the king, 'Today the prince wishes to go out for sightseeing.' Upon hearing this, the king immediately sent messengers to sweep and decorate the gardens, and ordered the relevant departments to level the roads, sprinkle fragrant water on the ground, scatter various famous flowers, hang silk banners and canopies among the precious trees, and decorate them in order with pearl necklaces. Gold and silver bells were hung everywhere, and the gentle breeze swayed them, producing subtle sounds. From the city gate to the surrounding gardens, everything was decorated with brilliance, exquisite and pure, like a heavenly palace. He also had all the unpleasant things along the road, such as the elderly, the sick, and corpses, the deaf, the blind, the mute, those with incomplete faculties, and other inauspicious things, all driven away. At that time, the Bodhisattva, accompanied by many officials, went out of the east gate of the city. At that time, a Pure Abode Heaven being transformed into an old man, with white hair, a weak body, a withered complexion, leaning on a cane, hunchbacked, panting, with his head lowered, skin and bones, emaciated muscles, missing teeth, and drooling, sometimes standing, sometimes walking, sometimes prostrate, sometimes supine. Upon seeing this, the Bodhisattva asked the charioteer, 'Who is this person? What is his appearance like?' At that time, the Pure Abode Heaven being used his supernatural power to make the charioteer reply to the Bodhisattva, 'This is an old man.'
。』又問：『何謂為老？』答曰：『凡言老者，曾經少年漸至衰朽，諸根萎熟氣力綿微，飲食不銷形體枯竭，無復威勢為人所輕，動止苦劇余命無幾，以是因緣故名為老。』又問：『此人獨爾，一切皆然？』馭者答言：『一切世間皆悉如是。』菩薩又問：『如我此身亦當爾耶？』馭者答言：『凡是有生，若貴若賤皆有此苦。』爾時菩薩愁憂不樂，謂馭者曰：『我今何暇詣于園林縱逸遊戲？當思方便免離斯苦。』即便回駕還入宮中。時輸檀王問馭者言：『今日太子園林遊戲歡樂以不？』馭者答言：『大王當知！太子出城行至中路，忽于道上有一老人，氣力衰微身體困極，太子見已即便還宮。』
「時輸檀王作是思惟：『此是我子出家之相，阿斯陀仙所言殆實。』於是更增五欲而娛樂之。諸比丘！復於一時凈居諸天，既見菩薩還處五欲，作是思惟：『我今應當更為菩薩示現事相，使得覺悟令速出家。』
「爾時菩薩復召馭者而告之言：『我今欲往園林遊觀，汝速為我啟奏大王，嚴辦車從，我當暫出。』王聞是已召集諸臣而告之曰：『太子前者出城東門，道逢老人中路而反愁憂不樂。今復求出欲詣園林，宜應從城至園悉令清凈，懸繒幡蓋燒香散花，勿使糞穢不凈及老病死諸不吉祥在於衢路
現代漢語譯本：又問：『什麼是衰老？』回答說：『凡是說衰老的，都是曾經年少，逐漸走向衰敗朽壞，各種器官萎縮衰弱，氣力微弱，飲食難以消化，形體枯槁衰竭，不再有威勢被人輕視，行動艱難痛苦，剩餘的壽命不多了，因為這些原因所以稱為衰老。』又問：『這個人是這樣，所有人都這樣嗎？』馭者回答說：『世間一切都是這樣。』菩薩又問：『像我這樣的身體也會這樣嗎？』馭者回答說：『凡是有生命的，無論是高貴還是低賤，都有這種痛苦。』當時菩薩憂愁不樂，對馭者說：『我現在哪裡有閑暇去園林縱情遊樂？應當思考方法來免除這種痛苦。』隨即調轉車頭返回宮中。當時凈飯王問馭者說：『今天太子去園林遊玩快樂嗎？』馭者回答說：『大王應該知道！太子出城走到半路，忽然在路上看到一個老人，氣力衰微身體困頓，太子看到后就返回宮中了。』 現代漢語譯本：當時凈飯王這樣思量：『這是我兒子出家的徵兆，阿私陀仙人說的話恐怕是真的。』於是更加增加五欲來娛樂他。各位比丘！又在某個時候，凈居天的諸天，看到菩薩又沉溺於五欲，這樣思量：『我現在應當再次為菩薩示現一些事情，使他覺悟，讓他儘快出家。』 現代漢語譯本：當時菩薩又召見馭者告訴他說：『我現在想去園林遊覽，你快去稟告大王，準備好車駕隨從，我將暫時出去。』國王聽到后召集各位大臣告訴他們說：『太子之前出城東門，在路上遇到老人，中途返回，憂愁不樂。現在又要求出去想去園林，應該從城裡到園林都打掃乾淨，懸掛綵帶幡蓋，焚香散花，不要讓糞便污穢不潔以及衰老病死等不吉祥的事物出現在道路上。』
English version: 'Again he asked: 'What is meant by old age?' The answer was: 'All those who are called old have once been young, gradually reaching decay and ruin. Their various organs wither and weaken, their strength is feeble, their digestion is poor, their bodies are withered and exhausted, they no longer have power and are looked down upon, their movements are difficult and painful, and their remaining lifespan is short. It is for these reasons that they are called old.' He then asked: 'Is this the case for this person alone, or for everyone?' The charioteer replied: 'All in the world are like this.' The Bodhisattva then asked: 'Will my body also be like this?' The charioteer replied: 'All who are born, whether noble or lowly, experience this suffering.' At that time, the Bodhisattva was sad and unhappy, and said to the charioteer: 'How can I have time to go to the garden for pleasure and games? I should think of a way to escape this suffering.' He immediately turned the chariot around and returned to the palace. At that time, King Suddhodana asked the charioteer: 'Did the prince enjoy himself in the garden today?' The charioteer replied: 'Your Majesty should know! The prince went out of the city and reached the middle of the road, when he suddenly saw an old man on the road, whose strength was weak and whose body was exhausted. After seeing this, the prince returned to the palace.' English version: At that time, King Suddhodana thought: 'This is a sign that my son will leave home. What the sage Asita said is probably true.' So he increased the five desires to entertain him. Monks! At another time, the pure abode gods, seeing that the Bodhisattva was again indulging in the five desires, thought: 'Now I should show the Bodhisattva some more events, so that he will awaken and leave home quickly.' English version: At that time, the Bodhisattva again summoned the charioteer and told him: 'I now want to go to the garden for sightseeing. You should quickly report to the king, prepare the chariot and attendants, and I will go out for a while.' When the king heard this, he summoned all the ministers and told them: 'The prince previously went out of the east gate of the city, met an old man on the road, and returned halfway, sad and unhappy. Now he is asking to go out again to the garden. You should clean everything from the city to the garden, hang up banners and canopies, burn incense and scatter flowers, and do not let any filth, dirt, or inauspicious things such as old age, sickness, and death appear on the roads.'
。』所司受敕嚴麗過前。爾時菩薩與諸官屬，前後導從出城南門。時凈居天化作病人，困篤萎黃上氣喘息，骨肉枯竭形貌虛羸，處於糞穢之中受大苦惱，二人瞻侍在於路側。又問馭者：『此為何人？』報菩薩言：『此病人也。』又問：『何謂為病？』答曰：『所謂病者，皆由飲食不節嗜慾無度，四大乖張百一病生，坐臥不安動止危殆，氣息綿惙命在須臾，以是因緣故名為病。』又問：『此人獨爾，一切當然？』馭者答言：『一切世間皆悉如是。』又言：『如我此身亦當爾耶？』馭者答言：『凡是有生，若貴若賤皆有此苦。』爾時菩薩愁憂不樂，謂馭者曰：『我今何暇詣于園林縱逸遊戲？當思方便免離斯苦。』即便回駕還入宮中。時輸檀王問馭者言：『今日太子出城遊觀歡樂以不？』馭者答言：『大王當知！太子出城行至中路，忽于道側見一病人，氣力綿惙受大苦惱，太子見已即便還宮。』
「時輸檀王作是思惟：『此是我子出家之相，阿斯陀仙言不虛也。』於是更增五欲而娛樂之。諸比丘！復於一時凈居諸天，既見太子還受五欲作是思惟：『我今應當更為菩薩示現事相，使得覺悟令速出家。』
「爾時菩薩復召馭者而告之言：『我今欲往園林遊觀，汝可嚴駕，我當暫出
現代漢語譯本：『所司官員接到命令，佈置的儀仗比之前更加華麗。』當時，菩薩與各位官屬，前後簇擁著從南門出城。這時，凈居天神化作一個病人，病得非常嚴重，面色萎黃，上氣不接下氣，骨瘦如柴，形容枯槁，躺在糞便污穢之中，承受著巨大的痛苦，有兩個人在一旁侍候。菩薩又問馭者：『這是什麼人？』馭者回答菩薩說：『這是病人。』又問：『什麼是病？』回答說：『所謂的病，都是因為飲食不節制，嗜慾無度，導致四大不調，各種疾病叢生，坐臥不安，行動危險，氣息微弱，生命危在旦夕，因此稱為病。』又問：『這個人是這樣，還是所有人都這樣？』馭者回答說：『世間所有人都這樣。』又問：『像我這樣的身體也會這樣嗎？』馭者回答說：『凡是有生命的，無論是高貴還是低賤，都會有這種痛苦。』當時，菩薩憂愁不樂，對馭者說：『我現在哪有心思去園林遊玩？應當思考如何才能擺脫這種痛苦。』隨即調轉車頭返回宮中。當時，凈飯王問馭者說：『今天太子出城遊玩快樂嗎？』馭者回答說：『大王應該知道！太子出城走到半路，忽然在路邊看到一個病人，氣息微弱，承受著巨大的痛苦，太子看到后就立即返回宮中。』 當時，凈飯王這樣思索：『這是我兒子出家的徵兆，阿私陀仙人的話沒有錯。』於是更加用五欲來娛樂他。各位比丘！又過了一段時間，凈居諸天看到太子又接受五欲，就想：『我們現在應該再次為菩薩示現一些事情，讓他覺悟，儘快出家。』 當時，菩薩又召來馭者，告訴他說：『我現在想去園林遊玩，你準備好車駕，我將暫時出去。』
English version: 'The officials in charge, having received the order, arranged the procession even more splendidly than before.' At that time, the Bodhisattva, accompanied by his retinue, proceeded out of the south gate. Then, the Pure Abode Devas transformed themselves into a sick person, severely ill, with a sallow complexion, gasping for breath, emaciated, and withered, lying in filth, enduring great suffering, with two attendants by his side. The Bodhisattva asked the charioteer, 'Who is this person?' The charioteer replied to the Bodhisattva, 'This is a sick person.' He further asked, 'What is sickness?' The reply was, 'Sickness arises from immoderate eating and unrestrained desires, causing the four elements to be imbalanced, leading to various ailments, making sitting and lying uneasy, movement precarious, breath faint, and life hanging by a thread; hence, it is called sickness.' He then asked, 'Is this person unique, or is it the same for everyone?' The charioteer replied, 'It is the same for everyone in the world.' He further asked, 'Will my body also be like this?' The charioteer replied, 'All beings, whether noble or lowly, will experience this suffering.' At that moment, the Bodhisattva became sorrowful and unhappy, saying to the charioteer, 'How can I have the leisure to go to the garden for pleasure and games? I must contemplate how to escape this suffering.' He immediately turned the carriage around and returned to the palace. Then, King Suddhodana asked the charioteer, 'Was the prince happy with his outing to the city today?' The charioteer replied, 'Your Majesty should know! The prince, having gone out of the city and reached the middle of the road, suddenly saw a sick person by the roadside, with faint breath, enduring great suffering. Upon seeing this, the prince immediately returned to the palace.' Then, King Suddhodana thought, 'This is a sign of my son's renunciation; the words of the sage Asita are not false.' So, he further indulged him with the five desires. Monks! After some time, the Pure Abode Devas, seeing that the prince was again indulging in the five desires, thought, 'We should now show the Bodhisattva some more events, so that he may awaken and quickly renounce the world.' At that time, the Bodhisattva again summoned the charioteer and told him, 'I wish to go to the garden for a stroll. Prepare the carriage, and I shall go out for a while.'
。』馭者又奏大王，王聞是已謂馭者曰：『太子前出東南二門，見老病已還來憂愁，今者宜令從西門出。我心慮其還不喜悅，宜遣內外莊嚴道路，香花幡蓋倍勝於前，勿使老病死等不祥之事在於道側。』所司受敕嚴飾倍前。爾時菩薩與諸官屬，前後導從出城西門，時凈居天化作死人，臥于輿上香花布散，室家號哭而隨送之。菩薩見已心懷慘惻，問馭者曰：『此是何人，而以香花莊嚴其上？復有眾多眷屬而哀泣之？』
「時凈居天以神通力，令彼馭者報菩薩言：『此死人也。』又問：『何謂為死？』答曰：『夫言死者，神識去身命根已謝，長與父母兄弟妻子眷屬，恩愛別離永無重睹。命終之後，精神獨行歸於異趣，恩愛好惡非復相知。如此死者誠可悲也。』又問：『唯此人死，一切當然？』報菩薩言：『凡是有生必歸於死。』菩薩聞已轉不自安而作是言：『世間乃有如此死苦，云何于中而行放逸？我今何暇詣于園林，當思方便求離此苦。』即便回駕還入宮中。
「時輸檀王問馭者言：『今日太子出遊園苑歡樂以不？』馭者答言：『大王當知！太子出城，忽于路側有一死人，臥于床上四人舉輿，眷屬悲號，太子見已慘然不樂，遂于中路即便還宮
現代漢語譯本：馭者又稟告大王，大王聽后對馭者說：『太子之前從東南兩個門出去，見到衰老和疾病就回來憂愁，現在應該讓他從西門出去。我擔心他還是不高興，應該派遣內外官員把道路裝飾得更加莊嚴，香花幡蓋比之前多一倍，不要讓衰老、疾病、死亡等不祥的事情出現在道路旁邊。』有關部門接受命令，裝飾得比之前更加隆重。當時菩薩和各位官員，前後引導著從西門出城，這時凈居天變化成死人，躺在靈柩上，香花散佈，家屬哭泣著跟隨送葬。菩薩看到后內心感到悲傷，問馭者說：『這是什麼人，用香花裝飾在他身上？還有這麼多親屬在哀哭？』 這時凈居天用神通力，讓馭者回答菩薩說：『這是死人。』又問：『什麼是死？』回答說：『所謂死，就是神識離開身體，生命結束，永遠與父母兄弟妻子親屬，恩愛分離，再也見不到。生命結束后，精神獨自前往不同的去處，恩愛和憎恨都無法再感知。這樣的死亡真是可悲啊。』又問：『只有這個人會死，還是所有人都這樣？』回答菩薩說：『凡是有生命的最終都會死亡。』菩薩聽后更加不安，說道：『世間竟然有如此的死亡痛苦，怎麼還能在其中放縱享樂？我現在哪有心思去園林，應該思考方法來脫離這種痛苦。』隨即調轉車駕返回宮中。 這時輸檀王問馭者說：『今天太子去園林遊玩快樂嗎？』馭者回答說：『大王您要知道！太子出城，忽然在路邊看到一個死人，躺在床上，四個人抬著靈柩，親屬悲傷哭泣，太子看到后臉色慘淡不高興，於是半路就返回宮中。』
English version: The charioteer then reported to the king, and upon hearing this, the king said to the charioteer, 『The prince previously went out through the southeast gates and returned with sorrow upon seeing old age and sickness. Now, he should go out through the west gate. I worry that he still won't be happy, so we should order the officials inside and outside the palace to decorate the roads even more grandly, with twice as many fragrant flowers and banners as before. Do not let inauspicious things like old age, sickness, and death appear by the roadside.』 The relevant departments received the order and decorated the roads more lavishly than before. At that time, the Bodhisattva, along with his officials, was led out of the west gate. Then, a Pure Abode Heaven being transformed into a dead person, lying on a bier with fragrant flowers scattered around, and his family members weeping as they followed the funeral procession. Upon seeing this, the Bodhisattva felt sorrow and asked the charioteer, 『Who is this person, adorned with fragrant flowers? And why are so many relatives weeping?』 At that moment, the Pure Abode Heaven being used his supernatural power to make the charioteer reply to the Bodhisattva, 『This is a dead person.』 He then asked, 『What is death?』 The charioteer replied, 『Death means that the spirit has left the body, the life force has ended, and one is forever separated from parents, siblings, spouse, and relatives, never to see them again. After life ends, the spirit travels alone to a different realm, and love and hate are no longer felt. Such a death is truly sorrowful.』 He then asked, 『Is it only this person who dies, or is it the same for everyone?』 The charioteer replied to the Bodhisattva, 『All who are born must eventually die.』 Upon hearing this, the Bodhisattva became even more uneasy and said, 『The world has such suffering from death, how can one indulge in pleasure? I have no mind to go to the garden now; I must think of a way to escape this suffering.』 He immediately turned the chariot around and returned to the palace. At that time, King Suddhodana asked the charioteer, 『Did the prince enjoy his outing to the garden today?』 The charioteer replied, 『Your Majesty, you should know! As the prince was leaving the city, he suddenly saw a dead person by the roadside, lying on a bed, with four people carrying the bier, and the relatives weeping in sorrow. Upon seeing this, the prince looked pale and unhappy, and so he returned to the palace halfway through the journey.』
。』時輸檀王作是思惟：『此是我子出家之相，阿斯陀仙無虛謬也。』於是更增五欲而娛樂之。諸比丘！復於一時凈居諸天，既見太子還於宮內處在五欲，作是思惟：『我今應為菩薩更現事相，令速出家。』爾時菩薩復召馭者而告之言：『今日欲往園林遊觀，汝可嚴駕，我當暫出。』馭者又奏父王，王聞是已謂馭者曰：『太子前出三門，見老病死愁憂不樂，今者宜令從北門出，嚴飾道路香花幡蓋使勝於前，勿得更有老病死等非吉祥事在於路側。』所司受敕嚴好過前。爾時太子與諸官屬，前後導從出城北門。時凈居天化作比丘，著壞色衣剃除鬚髮，手執錫杖視地而行，形貌端嚴威儀庠序。太子遙見問：『是何人？』
「時凈居天以神通力，令彼馭者報菩薩言：『如是名為出家人也。』太子即便下車作禮因而問之：『夫出家者何所利益？』比丘答言：『我見在家生老病死一切無常，皆是敗壞不安之法，故舍親族處於空閑，勤求方便得免斯苦。我所修習無漏聖道，行於正法調伏諸根，起大慈悲能施無畏，心行平等護念眾生，不染世間永得解脫，是故名為出家之法。』於是菩薩深生欣喜贊言：『善哉，善哉！天人之中唯此為上，我當決定修學此道。』既見是已登車而還
現代漢語譯本：當時，凈飯王這樣思忖：『這正是我兒子出家的徵兆，阿私陀仙人的預言沒有錯啊。』於是，他更加用五欲來娛樂太子。諸位比丘！又過了一段時間，凈居天的諸位天人，看到太子回到宮中沉溺於五欲，便這樣思忖：『我們現在應該為菩薩再次顯現一些事情，讓他儘快出家。』當時，菩薩再次召見馭者，告訴他說：『今天我想去園林遊玩觀賞，你準備好車駕，我將暫時出去。』馭者又稟告了國王，國王聽后對馭者說：『太子之前從三個城門出去，看到衰老、疾病、死亡，憂愁不樂，這次應該讓他從北門出去，把道路裝飾得比之前更加華麗，用香花幡蓋，不要再有衰老、疾病、死亡等不吉祥的事情出現在路邊。』負責的人接受命令，把一切安排得比之前更好。當時，太子和眾位官屬，前後簇擁著從北門出城。這時，凈居天變化成一位比丘，穿著破舊的僧衣，剃除了鬚髮，手持錫杖，看著地面行走，形貌端莊，威儀莊重。太子遠遠地看見，便問：『這是什麼人？』 這時，凈居天用神通力，讓馭者回答菩薩說：『這叫做修行出家的人。』太子立刻下車行禮，然後問他：『出家修行有什麼好處？』比丘回答說：『我看到在家之人，生老病死，一切都是無常，都是敗壞不安的法則，所以捨棄親族，住在空閑之處，勤奮尋求方法，得以免除這些痛苦。我所修習的是無漏的聖道，奉行正法，調伏諸根，生起大慈悲心，能夠施予無畏，心行平等，護念眾生，不被世俗所污染，永遠得到解脫，所以叫做出家修行的方法。』於是，菩薩內心深感歡喜，讚歎說：『太好了，太好了！天人之中，唯有這個最為殊勝，我應當決定修學此道。』看完這些后，就上車返回了。
English version: At that time, King Suddhodana thought to himself, 'This is indeed the sign of my son's renunciation, the prediction of the sage Asita was not in vain.' So he further indulged the prince with the five desires. Monks! After some time, the Pure Abode gods, seeing the prince back in the palace indulging in the five desires, thought, 'We should now show the Bodhisattva another sign to hasten his departure from home.' Then the Bodhisattva summoned his charioteer and said, 'Today I wish to go to the park for a stroll, prepare the carriage, I will go out for a while.' The charioteer then reported to the king, and the king, upon hearing this, said to the charioteer, 'The prince previously went out through three gates and saw old age, sickness, and death, which made him sad and unhappy. This time, he should go out through the north gate. Decorate the road with fragrant flowers and banners, making it even more splendid than before, and ensure that there are no signs of old age, sickness, or death, or any other inauspicious things along the way.' The officials received the order and prepared everything even better than before. Then the Bodhisattva, accompanied by his retinue, went out of the city through the north gate. At that time, the Pure Abode gods transformed into a monk, wearing worn-out robes, with his head shaved, holding a staff, and walking with his eyes cast down, his appearance dignified and his demeanor composed. The prince saw him from afar and asked, 'Who is this person?' Then, the Pure Abode gods, using their supernatural power, caused the charioteer to reply to the Bodhisattva, 'This is called a renunciate.' The prince immediately got out of the carriage, paid his respects, and then asked him, 'What are the benefits of renunciation?' The monk replied, 'I have seen that in household life, there is birth, old age, sickness, and death, all of which are impermanent, and are subject to decay and unease. Therefore, I have abandoned my family and live in solitude, diligently seeking a way to escape these sufferings. What I practice is the undefiled noble path, following the righteous Dharma, subduing the senses, arousing great compassion, being able to give fearlessness, acting with equanimity, protecting and caring for all beings, not being tainted by the world, and attaining liberation forever. This is why it is called the path of renunciation.' Then the Bodhisattva was deeply delighted and praised, 'Excellent, excellent! Among gods and humans, this is the most supreme. I shall definitely practice this path.' Having seen this, he got back into the carriage and returned.
。時輸檀王問馭者言：『太子出遊寧有樂不？』答言：『大王當知！太子向出至於中路，皆悉嚴好無諸不祥。忽有一人著壞色衣剃除鬚髮，執持應器杖錫而行，容止端嚴威儀詳審。太子即便下車作禮，言語既畢嚴駕而歸，竟亦不知何所論說。』時輸檀王聞此語已，心自念言：『阿斯陀仙言無虛謬。』於是更增微妙五欲而娛樂之。」
佛告諸比丘：「時凈居天欲令菩薩速疾出家，重與父王作七種夢：一者夢見有帝釋幢眾多人舁，從迦毗羅城東門而出。二者夢見太子乘大香象徒馭侍衛從迦毗羅城南門而出。三者夢見太子乘駟馬車，從迦毗羅城西門而出。四者夢見有一寶輪，從迦毗羅城北門而出。五者夢見太子在四衢道中揚桴擊鼓。六者夢見迦毗羅城中有一高樓，太子于上四面棄擲種種珍寶，無數眾生競持而去。七者夢見離城不遠忽有六人舉聲號哭。時輸檀王作是夢已，心大恐懼忽然而覺，命諸大臣而告之曰：『我于夜中作如是夢，汝宜為我喚占夢人令解斯事。』
「時凈居天化作一婆羅門，著鹿皮衣立在宮門之外，唱如是言：『我能善解大王之夢。』諸臣聞奏召入宮中
現代漢語譯本：當時，凈飯王問馭者說：『太子出去遊玩，可有高興的事嗎？』馭者回答說：『大王您應該知道！太子剛才走到半路，一切都很好，沒有不吉祥的事情。忽然有一個人穿著破舊的衣服，剃除了鬍鬚和頭髮，拿著應器和錫杖行走，容貌舉止端莊，威儀詳審。太子立刻下車向他行禮，說完話就駕車返回，最終也不知道他們說了些什麼。』凈飯王聽了這話，心裡想：『阿私陀仙人說的話沒有虛假。』於是更加增加美妙的五欲來娛樂太子。 佛陀告訴眾比丘：『當時，凈居天爲了讓菩薩儘快出家，又讓凈飯王做了七種夢：第一種夢是夢見有帝釋的寶幢，許多人抬著，從迦毗羅衛城的東門出來。第二種夢是夢見太子乘坐大香象，有侍從護衛，從迦毗羅衛城的南門出來。第三種夢是夢見太子乘坐四匹馬拉的車，從迦毗羅衛城的西門出來。第四種夢是夢見有一個寶輪，從迦毗羅衛城的北門出來。第五種夢是夢見太子在十字路口揚起鼓槌擊鼓。第六種夢是夢見迦毗羅衛城中有一座高樓，太子在樓上向四面拋擲各種珍寶，無數的眾生爭相搶奪而去。第七種夢是夢見離城不遠的地方忽然有六個人大聲號哭。』凈飯王做了這些夢后，心中非常恐懼，忽然醒來，命令大臣們說：『我夜裡做了這樣的夢，你們應該為我召來解夢的人來解釋這件事。』 『當時，凈居天化作一個婆羅門，穿著鹿皮衣服站在宮門外，喊道：『我能很好地解釋大王的夢。』大臣們聽了稟告，就召他入宮。
English version: At that time, King Suddhodana asked the charioteer, 『Did the prince have any joy on his outing?』 The charioteer replied, 『Your Majesty should know! The prince had just reached the middle of the road, and everything was fine, with no inauspicious events. Suddenly, there was a person wearing worn-out clothes, with his beard and hair shaved off, carrying a begging bowl and a staff, his appearance and demeanor dignified and composed. The prince immediately got out of his chariot to pay respects to him, and after speaking, he returned in his chariot, ultimately not knowing what they had discussed.』 Upon hearing this, King Suddhodana thought to himself, 『The words of the sage Asita are not false.』 So he further increased the exquisite five desires to entertain the prince. The Buddha told the monks, 『At that time, the Pure Abode Heavens, wishing for the Bodhisattva to quickly leave home, caused King Suddhodana to have seven dreams: The first dream was seeing the banner of Indra, carried by many people, emerging from the east gate of Kapilavastu. The second dream was seeing the prince riding a large fragrant elephant, with attendants guarding him, emerging from the south gate of Kapilavastu. The third dream was seeing the prince riding a chariot drawn by four horses, emerging from the west gate of Kapilavastu. The fourth dream was seeing a precious wheel emerging from the north gate of Kapilavastu. The fifth dream was seeing the prince raising a drumstick and beating a drum at a crossroads. The sixth dream was seeing a tall building in Kapilavastu, with the prince on top throwing various treasures in all directions, and countless beings vying to seize them. The seventh dream was seeing six people suddenly crying loudly not far from the city.』 After having these dreams, King Suddhodana was greatly frightened and suddenly awoke, ordering his ministers, 『I had such dreams in the night, you should summon a dream interpreter to explain this matter for me.』 『At that time, the Pure Abode Heavens transformed into a Brahmin, wearing deerskin clothes, standing outside the palace gate, and shouting, 『I can interpret the king』s dreams well.』 The ministers, upon hearing the report, summoned him into the palace.』
。時輸檀王具陳所夢，語婆羅門：『如此之夢是何祥也？』婆羅門言：
「『大王當知！所夢帝幢眾人舁出城東門者，此是太子當爲無量百千諸天圍繞出家之像。
「『大王當知！所夢太子乘大香象徒馭侍衛從城南門出者，此是太子既出家已，得阿耨多羅三藐三菩提及以十力之像。
「『大王當知！所夢太子乘駟馬車從城西門出者，此是太子既出家已，得阿耨多羅三藐三菩提及四無畏之像。
「『大王當知！所夢寶輪從城北門出者，此是太子既出家已，證阿耨多羅三藐三菩提轉法輪之像。
「『大王當知！所夢太子在四衢道中揚桴擊鼓者，此是太子得阿耨多羅三藐三菩提已，諸天傳聞乃至梵世之像。
「『大王當知！所夢高樓太子于上棄擲寶物，無數眾生競持而去者，此是太子得阿耨多羅三藐三菩提已，于諸天人八部之中當雨法寶，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道，種種諸法之像。
「『大王當知！所夢去城不遠忽有六人舉聲號哭者，此是太子既出家已，當得阿耨多羅三藐三菩提，外道六師心生憂惱之像。』
「爾時化人為輸檀王解彼夢已，白言：『大王！宜應欣慶，勿生愁惱。所以者何？此夢吉祥獲大果報。』作是語已忽然不現
現代漢語譯本： 於是，輸檀王將所做的夢詳細地告訴了婆羅門，問道：『這樣的夢預示著什麼呢？』婆羅門說： 『大王應當知道！夢見帝幢被眾人擡出城東門，這預示著太子將受到無數天人的圍繞而出家。 『大王應當知道！夢見太子乘坐大象，由侍從護衛著從城南門出去，這預示著太子出家后，將證得無上正等正覺，並獲得十力。 『大王應當知道！夢見太子乘坐駟馬車從城西門出去，這預示著太子出家后，將證得無上正等正覺，並獲得四無畏。 『大王應當知道！夢見寶輪從城北門出去，這預示著太子出家后，將證得無上正等正覺，並開始轉法輪。 『大王應當知道！夢見太子在十字路口擊鼓，這預示著太子證得無上正等正覺后，訊息將傳遍諸天乃至梵天。 『大王應當知道！夢見太子在高樓上拋擲寶物，無數人爭相拾取，這預示著太子證得無上正等正覺后，將在天人八部中降下法寶，即四念處、四正勤、四如意足、五根、五力、七覺支、八聖道等種種佛法。 『大王應當知道！夢見離城不遠的地方忽然有六個人大聲哭泣，這預示著太子出家后，將證得無上正等正覺，外道六師會因此感到憂愁苦惱。』 這時，化身的人為輸檀王解釋完夢境后，說道：『大王！您應該感到高興慶幸，不要憂愁煩惱。這是因為這個夢是吉祥的，會帶來巨大的福報。』說完這些話，就忽然消失了。
English version: Then, King Suddhodana recounted his dream in detail to the Brahmin, asking: 'What does this dream signify?' The Brahmin said: 'Your Majesty should know! The dream of the imperial banner being carried out of the east gate by many people signifies that the prince will be surrounded by countless deities when he leaves home to become a monk. 'Your Majesty should know! The dream of the prince riding a great elephant, escorted by attendants, going out of the south gate signifies that after the prince leaves home, he will attain Anuttara-samyak-sambodhi and gain the ten powers. 'Your Majesty should know! The dream of the prince riding a four-horse chariot going out of the west gate signifies that after the prince leaves home, he will attain Anuttara-samyak-sambodhi and gain the four fearlessnesses. 'Your Majesty should know! The dream of the precious wheel going out of the north gate signifies that after the prince leaves home, he will attain Anuttara-samyak-sambodhi and begin to turn the wheel of Dharma. 'Your Majesty should know! The dream of the prince beating a drum at the crossroads signifies that after the prince attains Anuttara-samyak-sambodhi, the news will spread throughout the heavens and even to the Brahma realm. 'Your Majesty should know! The dream of the prince throwing treasures from a high tower, with countless people vying to pick them up, signifies that after the prince attains Anuttara-samyak-sambodhi, he will bestow the treasures of Dharma upon the eight divisions of gods and humans, namely the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, and various other teachings. 'Your Majesty should know! The dream of six people suddenly crying loudly not far from the city signifies that after the prince leaves home, he will attain Anuttara-samyak-sambodhi, and the six heretical teachers will feel sorrow and distress because of it.' At this time, the person who had transformed explained the dream to King Suddhodana, saying: 'Your Majesty! You should feel happy and rejoice, do not be sad or worried. This is because this dream is auspicious and will bring great blessings.' After saying these words, he suddenly disappeared.
。
「時輸檀王聞婆羅門解夢因緣，恐畏太子出家學道，於是更增五欲之具。
「是時耶輸陀羅亦夢二十種可畏之事，忽然覺悟，中心驚悸惶怖自失。菩薩問言：『何所恐懼？』耶輸陀羅啼哭而言：『太子！我向夢見一切大地周遍震動；復見一鮮白大蓋常庇廕者車匿輒來奪我將去；復見有帝釋幢崩壞在地；復見身上瓔珞為水所漂；復見日月星宿悉皆隕墜；復見我發為執寶刀者割截而去；復見自身微妙端正忽成醜陋；復見自身手足皆折；復見形容無故赤露；復見所坐之床陷入于地；復見恒時共太子坐臥之床四足俱折；復見一寶山四面高峻，為火所燒崩摧在地；復見大王宮內有一寶樹被風吹臥；復見白日隱蔽天地黑暗；復見明月在空眾星環拱，於此宮中忽然而沒；復見有大明燭出迦毗羅城；復見此護城神端正可喜住，立門下悲號大哭；復見此城變為壙野；復見城中林木泉池悉皆枯竭；復見壯士手執器仗四方馳走。太子！我夢如是心甚不安，將非我身欲有夭喪？將非恩愛與我別離？此是何徴，為兇為吉？』
「爾時菩薩聞是語已，心自思惟：『出家時到表是徴祥，乃令此妃見如斯夢。』慰喻耶輸陀羅言：『妃今不應懷此恐懼
現代漢語譯本 『當時，凈飯王聽聞婆羅門解釋夢境的因緣，擔心太子會出家修道，於是更加增添了五欲的享樂。 『這時，耶輸陀羅也夢見了二十種可怕的事情，突然醒來，心中驚恐害怕，失魂落魄。菩薩問道：『你為何如此恐懼？』耶輸陀羅哭泣著說：『太子！我剛才夢見整個大地都在震動；又看見一頂潔白的大傘，一直庇護著我，卻被車匿奪走；又看見帝釋的旗幟崩塌在地；又看見我身上的瓔珞被水沖走；又看見日月星辰全都隕落；又看見我的頭髮被拿著寶刀的人割斷帶走；又看見自己美妙端莊的容貌突然變得醜陋；又看見自己的手腳都折斷了；又看見自己的身體無緣無故地赤裸著；又看見自己坐的床陷入地下；又看見平時和太子一起坐臥的床四條腿都折斷了；又看見一座四面高聳的寶山，被火燒燬崩塌在地；又看見大王宮內有一棵寶樹被風吹倒；又看見白天隱沒，天地一片黑暗；又看見明月在空中，眾星環繞，卻突然在宮中消失；又看見一盞大明燭從迦毗羅城升起；又看見守護這座城市的端莊可喜的神，站在門下悲號大哭；又看見這座城市變成一片荒野；又看見城中的樹林、泉水、池塘全都枯竭；又看見壯士手持兵器向四方奔走。太子！我做了這樣的夢，心中非常不安，難道是我要夭折嗎？難道是恩愛要與我分離嗎？這是什麼預兆，是兇是吉？』 『那時，菩薩聽了這些話，心中思忖：『出家的時機到了，這是預示的徵兆，才讓這位妃子做了這樣的夢。』於是安慰耶輸陀羅說：『妃子你不應該懷有這樣的恐懼。
English version 'At that time, King Suddhodana, upon hearing the Brahmin's explanation of the dream's causes, feared that the prince would leave home to pursue the path of enlightenment, and thus increased the pleasures of the five desires. 'At this time, Yasodhara also dreamt of twenty terrifying events, and suddenly awoke, her heart filled with fear and panic, losing her composure. The Bodhisattva asked, 'Why are you so afraid?' Yasodhara wept and said, 'Prince! I just dreamt that the entire earth was shaking; I also saw a pure white canopy that always sheltered me, which was then taken away by Channa; I also saw the banner of Indra collapse to the ground; I also saw the necklace on my body being swept away by water; I also saw the sun, moon, and stars all falling; I also saw my hair being cut off and taken away by someone wielding a precious sword; I also saw my beautiful and dignified appearance suddenly become ugly; I also saw my hands and feet all broken; I also saw my body naked for no reason; I also saw the bed I was sitting on sink into the ground; I also saw the bed where I usually sit and lie with the prince, all four legs broken; I also saw a precious mountain, towering on all sides, being burned by fire and collapsing to the ground; I also saw a precious tree within the king's palace being blown down by the wind; I also saw the daylight disappear, and the world become dark; I also saw the bright moon in the sky, surrounded by stars, suddenly vanish within the palace; I also saw a great bright candle rise from Kapilavastu; I also saw the city's guardian deity, dignified and pleasing, standing at the gate, wailing and crying; I also saw the city turn into a wilderness; I also saw the forests, springs, and ponds in the city all dry up; I also saw strong men wielding weapons, running in all directions. Prince! I had such a dream, and my heart is very uneasy. Could it be that I am going to die young? Could it be that love is going to separate from me? What is this omen, is it good or bad?' 'At that time, the Bodhisattva, upon hearing these words, thought to himself, 'The time for leaving home has arrived, this is a sign, which is why this consort had such a dream.' He then comforted Yasodhara, saying, 'Consort, you should not harbor such fear.'
。所以者何？夢想顛倒無有實法，設令夢見帝憧崩倒日月隕落，于妃之身何所傷損？車匿持蓋將去，既曰夢奪，皆為虛妄，但自安寢不假憂愁。』其夜菩薩自得五夢：一者夢見身席大地、頭枕須彌、手擎大海、足踐渤澥。二者夢見有草名曰建立，從䐡而出，其杪上至阿迦膩吒天。三者夢見四鳥從四方來，毛羽斑駁，承菩薩足化為白色。四者夢見白獸頭皆黑色，咸來屈膝舐太子身。五者夢見有一糞山狀勢高大，菩薩身在其上週匝游踐不為所污。」
方廣大莊嚴經卷第五 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第六
中天竺國沙門地婆訶羅奉 詔譯
出家品第十五
爾時，佛告諸比丘：「菩薩于靜夜中作是思惟：『我若不啟父王私自出家，有二種過：一者違於法教，二者不順俗理。』既思惟已，從其所住詣父王宮，放大光明，一切臺殿、樓閣、園林，倍增嚴飾光明照曜。王遇光已尋便覺悟，謂侍者曰：『此為何光？夜分未盡，豈日光乎？』侍者答曰：『非日光也。』重以偈頌而白于王：
「『臺亭及樓閣， 墻壁與園林， 眾影悉不生， 故非日出光。 鴛鴦及翡翠， 孔雀迦陵伽， 群鳥未翔鳴， 故非日出光
現代漢語譯本：這是為什麼呢？夢想中的顛倒景象並非真實存在，即使夢見帝王的宮殿崩塌、日月隕落，對於妃子的身體又有什麼損傷呢？車匿拿著傘離開，既然說是夢中被奪走，那都是虛妄的，只管安心睡覺，不必為此憂愁。』那天晚上，菩薩自己做了五個夢：第一個夢見身體鋪滿大地，頭枕著須彌山，手托著大海，腳踩著渤海。第二個夢見有一種草名叫建立，從肚臍長出，頂端直達阿迦膩吒天。第三個夢見四隻鳥從四方飛來，羽毛顏色斑駁，落在菩薩腳下後都變成了白色。第四個夢見白色的野獸，頭都是黑色的，都來屈膝舔舐太子的身體。第五個夢見有一座糞山，形狀高大，菩薩身處其上，四處行走，卻沒有被污穢沾染。 現代漢語譯本：這時，佛陀告訴眾比丘：『菩薩在寂靜的夜晚這樣思考：『我如果不在稟告父王的情況下私自出家，會有兩種過失：一是違背了佛法教誨，二是違背了世俗常理。』思考完畢后，他從住處前往父王的宮殿，放出光明，所有的樓臺殿閣、園林都更加莊嚴，光芒照耀。國王感受到光明后立刻醒來，對侍者說：『這是什麼光？夜晚還沒結束，難道是日光嗎？』侍者回答說：『不是日光。』又用偈頌告訴國王： 現代漢語譯本：『樓臺亭閣，墻壁和園林，所有的影子都沒有出現，所以不是日出的光芒。鴛鴦、翡翠、孔雀、迦陵頻伽等鳥類都還沒有飛翔鳴叫，所以不是日出的光芒。』
English version: Why is that? The reversed images in dreams are not real. Even if one dreams of the emperor's palace collapsing and the sun and moon falling, what harm would it do to the concubine's body? Chariot driver Chandaka taking away the umbrella, since it's said to be taken in a dream, it's all illusory. Just sleep peacefully and don't worry about it.' That night, the Bodhisattva himself had five dreams: First, he dreamed that his body covered the earth, his head rested on Mount Sumeru, his hands held the ocean, and his feet stepped on the Bohai Sea. Second, he dreamed of a grass called 'Establishment' growing from his navel, its tip reaching the Akanishta Heaven. Third, he dreamed of four birds coming from four directions, their feathers mottled, and turning white after landing at the Bodhisattva's feet. Fourth, he dreamed of white beasts with black heads, all kneeling and licking the prince's body. Fifth, he dreamed of a mountain of dung, tall and large, and the Bodhisattva walked around on it without being soiled. English version: At that time, the Buddha told the monks, 'The Bodhisattva, in the quiet of the night, thought thus: 'If I leave home without informing my father, the king, I will have two faults: one is violating the Dharma teachings, and the other is going against worldly customs.' After thinking this, he went from his dwelling to his father's palace, emitting light, making all the pavilions, towers, and gardens even more magnificent, with the light shining brightly. The king, feeling the light, immediately woke up and said to his attendant, 'What is this light? The night is not over yet, could it be sunlight?' The attendant replied, 'It is not sunlight.' He then told the king in verses: English version: 'The pavilions and towers, the walls and gardens, all shadows do not appear, therefore it is not the light of sunrise. The mandarin ducks, kingfishers, peacocks, and kalavinka birds have not yet flown and chirped, therefore it is not the light of sunrise.'
。 此光甚希有， 昔所未曾見， 能令心喜悅， 除熱得清涼。 應是勝德人， 垂光照於此。』 時王從臥起， 詳觀於十方， 乃見菩薩身， 威德無有上。 深心極尊重， 將欲申恭敬， 菩薩以神力， 固不令王起。 長跪而合掌， 前白父王言： 『大王莫愁惱， 勿與我為障， 今者愿出家， 唯垂見哀許。』 王時聞此言， 思惟設何計， 涕泣向菩薩， 而作如是言： 『大位及國財， 一切悉能捨， 除去出家事， 余皆無所惜。』 菩薩以妙音， 重白父王言： 『竊有四種愿， 未稱于本心， 大王若賜者， 當斷出家望。 一愿不衰老， 二愿恒少壯， 三愿常無病， 四愿恒不死。』 王聞是語已， 而告菩薩言： 『此事甚為難， 非我力能辦， 諸仙雖劫壽， 終歸於壞滅。 誰離生老死， 獨求常住身？』 菩薩答王言： 『四愿若難得， 今但求一愿， 更不受後身。』 王聞菩薩言， 愛心稍微薄。 而作如是說： 『我今亦隨喜， 利益諸眾生， 令汝愿滿足
現代漢語譯本 『這光芒真是稀有，過去從未見過， 能使內心喜悅，消除煩熱得到清涼。 這應該是具有殊勝功德的人，垂下光芒照耀這裡。』 當時國王從睡夢中醒來，詳細地觀察四方， 於是看見菩薩的身影，威德無比崇高。 內心深處極其尊重，想要表達恭敬之意， 菩薩用神力，使國王無法起身。 長跪合掌，向前對父王說： 『大王不必憂愁煩惱，不要阻礙我， 我現在希望出家，只求您能慈悲允許。』 國王當時聽到這話，思考著該如何應對， 流著眼淚對菩薩說，說了這樣的話： 『高位和國家財富，一切都可以捨棄， 除了出家這件事，其餘的我都毫不吝惜。』 菩薩用美妙的聲音，再次對父王說： 『我心中有四種願望，未能符合本心， 大王如果能賜予我，我就放棄出家的念頭。 一愿不衰老，二愿永遠年輕， 三愿常無疾病，四愿永遠不死。』 國王聽了這些話，對菩薩說： 『這件事非常困難，不是我的能力所能辦到的， 即使是長壽的仙人，最終也會走向滅亡。 誰能脫離生老病死，獨自追求永恒的身體呢？』 菩薩回答國王說：『如果四種願望難以實現， 現在只求一個願望，不再受來世的身體。』 國王聽到菩薩的話，愛心稍微減弱。 於是這樣說道：『我現在也隨喜你的願望， 爲了利益眾生，讓你心願滿足。』
English version 'This light is truly rare, never seen before, It can make the heart joyful, removing heat and bringing coolness. It must be a person of great virtue, casting light upon this place.' At that time, the king awoke from his sleep, carefully observing all directions, And then saw the form of the Bodhisattva, whose power and virtue were unsurpassed. Deeply respectful in his heart, he wished to express his reverence, But the Bodhisattva, with his divine power, prevented the king from rising. Kneeling with palms together, he spoke to his father the king: 'Great King, do not be troubled or distressed, do not hinder me, I now wish to leave home, I only ask for your compassionate permission.' The king, upon hearing these words, pondered how to respond, Weeping, he said to the Bodhisattva, speaking these words: 'High position and national wealth, all can be given up, Except for the matter of leaving home, I would spare nothing else.' The Bodhisattva, with a beautiful voice, spoke again to his father the king: 'I have four wishes in my heart, which have not been fulfilled, If the Great King can grant them to me, I will give up the thought of leaving home. First, I wish not to age, second, to always be young, Third, to always be without illness, and fourth, to never die.' The king, upon hearing these words, said to the Bodhisattva: 'This matter is very difficult, it is not within my power to accomplish, Even the long-lived immortals, will eventually perish. Who can escape birth, old age, sickness, and death, and seek an eternal body?' The Bodhisattva replied to the king: 'If the four wishes are difficult to achieve, I now only ask for one wish, to not receive another body in the next life.' The king, upon hearing the Bodhisattva's words, felt his love diminish slightly. And so he said: 'I now also rejoice in your wish, For the benefit of all beings, may your wish be fulfilled.'
。』 雖發如是語， 心猶懷熱惱。
「爾時，菩薩聞是語已歡喜而退，雖復往來人無知者。既至明旦，王召親族及諸釋種，作如是言：『太子昨于中夜來請出家，我若許之國無繼嗣。汝等今者作何方便令其息心？』時諸釋種白大王言：『我等當共守護太子，太子何力能強出家？』是時，父王敕諸親族，于迦毗羅城東門之外，置五百釋種童子，英威勇健制勝無前，一一童子有五百兩鬥戰之車以為嚴衛，一一車側五百力士執戟於前；南西北門各有五百，如上所說。于其城上，周匝分佈持刀杖人，復有宿舊諸釋大臣，列坐四衢咸悉營備，王自簡練五百壯士，擐甲持矛皆乘象馬，于城四面晝夜巡警無暫休息。是時，國大夫人摩訶波阇波提，于王宮內集諸婇女，而說偈言：
「『汝等於今夜， 無令著睡眠， 當建妙高幢， 燭以摩尼寶。 四面珠瓔珞， 亦發大光明， 照曜宮殿中， 如日咸睹見。 奏彼天伎樂， 弦出微妙音， 花髻半月垂， 寶鬘師子飾， 臂珰及環玔， 種種以嚴身。 戶牖設重關， 堅牢持管鑰， 出入咸親覲， 進止悉當知
現代漢語譯本 『雖然說出這樣的話，心中仍然懷著熱惱。』 『當時，菩薩聽了這話后歡喜地退下，雖然來來往往，沒有人知道這件事。到了第二天早上，國王召集親族和各位釋迦族人，這樣說道：『太子昨天半夜來請求出家，我如果允許他，國家就沒有繼承人了。你們現在想什麼辦法讓他打消這個念頭？』當時，各位釋迦族人對國王說：『我們應當共同守護太子，太子有什麼力量能強行出家呢？』這時，父王命令各位親族，在迦毗羅城東門外，安置五百名釋迦族童子，他們英勇威猛，無人能敵，每個童子都有五百輛戰車作為護衛，每輛戰車旁有五百名力士手持長戟在前面；南門、西門、北門各有五百人，情況如上所述。在城墻上，周圍分佈著手持刀杖的人，還有年長的各位釋迦族大臣，列坐在四通八達的道路上，都嚴加防備。國王親自挑選了五百名壯士，身披鎧甲，手持長矛，都騎著象馬，在城池四面日夜巡邏，沒有片刻休息。當時，王后摩訶波阇波提在王宮內召集各位宮女，並說了偈語： 『你們今晚，不要睡覺，應當豎起高聳的妙幢，用摩尼寶珠照亮它。四面懸掛著珠瓔珞，也發出巨大的光明，照耀著宮殿中，如同太陽一樣都能看見。演奏天上的樂曲，琴絃發出美妙的聲音，花髻半月形垂下，寶鬘裝飾成獅子形狀，臂釧和手鐲，用各種各樣的飾品來裝飾身體。門窗設定重重關卡，牢固地拿著鑰匙，出入都要親自檢視，進退都要知道。』
English version 'Although uttering such words, his heart still harbored vexation.' 'At that time, the Bodhisattva, having heard these words, joyfully withdrew, though in his comings and goings, no one was aware of it. When morning arrived, the king summoned his relatives and the various Shakya clansmen, saying, 'The prince came last night in the middle of the night to request to leave home. If I allow him, the country will have no successor. What means do you now devise to make him abandon this thought?' At that time, the various Shakya clansmen said to the king, 'We should jointly guard the prince. What power does the prince have to forcibly leave home?' Thereupon, the father king ordered his relatives to station five hundred Shakya youths outside the east gate of Kapilavastu. They were brave and mighty, unmatched in their prowess. Each youth had five hundred war chariots as their guard, and beside each chariot were five hundred warriors holding halberds in front. At the south, west, and north gates, there were five hundred each, as described above. On the city walls, people holding swords and staffs were distributed all around. Moreover, the elder Shakya ministers were seated at the crossroads, all being fully prepared. The king himself selected five hundred strong warriors, clad in armor and holding spears, all riding elephants and horses, patrolling the four sides of the city day and night without a moment's rest. At that time, Queen Mahaprajapati, within the royal palace, gathered the palace women and spoke in verse: 'You all tonight, must not fall asleep, you should erect a high and wondrous banner, illuminate it with mani jewels. On all four sides, hang pearl necklaces, also emitting great light, illuminating the palace, so that it can be seen like the sun. Play heavenly music, with strings producing subtle sounds, flower hairpins hanging in crescent shapes, jeweled garlands adorned in the shape of lions, armlets and bracelets, use all sorts of ornaments to adorn the body. The doors and windows are set with multiple barriers, firmly holding the keys, comings and goings must be personally checked, advances and retreats must be known.'
。 汝等侍奉人， 宜應執兵器， 斗輪將罥索， 矛戟及戈鋋， 莫生慢怠心， 周衛于階闥。 汝等守太子， 如人護自眼， 勿使棄世間， 猶如象王去， 寶位絕繼嗣， 國土無威光。』」
佛告諸比丘：「時有二十八夜叉大將，般遮迦王而為上首，先住在彼毗沙門宮共相議言：『菩薩今欲出家，我與汝等作何供養？』時，四天王告夜叉眾言：『菩薩將欲出家，汝等應當捧承馬足。』
「時，釋提桓因告三十三天眾言：『菩薩今夜將欲出家，汝等宜應營護佐助。』時，彼眾中有一天子，名曰靜慧，作如是言：『我當於迦毗羅城，所有一切軍士婇女守菩薩者，悉令惛睡無所覺知。』
「復有莊嚴遊戲天子，作如是言：『我今當令彼城內外，所有象馬及諸雜類寂然無聲。』
「復有嚴慧天子，作如是言：『我當從彼于虛空中化為寶路，皆以金銀、琉璃、硨𤦲、馬瑙、真珠、玫瑰，眾寶廁填，散諸名花彌布其上，懸繒幡蓋羅列道側。』
「復有諸大象王，伊缽羅王而為上首，作如是言：『我于鼻端化為樓閣，其中則有天諸婇女，鼓舞絃歌而為翊從
現代漢語譯本 『你們這些侍奉的人，應當拿著兵器，如輪、罥索、矛、戟、戈、鋋等，不要產生懈怠之心，要周密地守衛在臺階和門邊。 你們守護太子，要像人保護自己的眼睛一樣，不要讓他離開人世，就像象王離去一樣，導致寶座沒有繼承人，國土失去威嚴和光彩。』 佛告訴眾比丘：『當時有二十八位夜叉大將，以般遮迦王為首，他們先住在毗沙門宮中，共同商議說：「菩薩現在要出家了，我們應該為他做些什麼供養呢？」當時，四天王告訴夜叉眾說：「菩薩將要出家，你們應當捧著馬的腳。」』 『當時，釋提桓因告訴三十三天眾說：「菩薩今晚將要出家，你們應當營護佐助。」當時，他們之中有一位天子，名叫靜慧，這樣說道：「我應當讓迦毗羅城中所有守衛菩薩的軍士和宮女都昏睡過去，毫無知覺。」』 『又有一位莊嚴遊戲天子，這樣說道：「我今天應當讓城內外所有的象、馬以及各種雜類都寂靜無聲。」』 『又有一位嚴慧天子，這樣說道：「我應當從虛空中化出一條寶路，全部用金銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰等各種寶物鋪滿，散佈各種名花覆蓋在上面，懸掛著絲綢幡蓋排列在道路兩旁。」』 『又有一些大象王，以伊缽羅王為首，這樣說道：「我將在鼻端化為樓閣，其中會有天上的宮女，敲鼓唱歌來護衛他。」』
English version 'You who serve, should hold weapons, such as wheels, snares, spears, halberds, ge, and chian, do not be negligent, and guard closely at the steps and doors.' 'You guard the prince, like one protects their own eyes, do not let him leave the world, like an elephant king departing, causing the throne to have no successor, and the country to lose its majesty and glory.' The Buddha told the monks, 'At that time, there were twenty-eight Yaksha generals, with King Pancika as their leader, who first lived in the palace of Vaisravana, and discussed together, saying, "The Bodhisattva is now going to leave home, what offerings should we make for him?" At that time, the Four Heavenly Kings told the Yaksha assembly, "The Bodhisattva is about to leave home, you should hold the horse's feet."' 'At that time, Sakra, Lord of the Devas, told the assembly of the Thirty-three Heavens, "The Bodhisattva will leave home tonight, you should protect and assist him." At that time, one of the devas, named Jinghui, said, "I shall make all the soldiers and palace women in Kapilavastu who guard the Bodhisattva fall into a deep sleep, without any awareness."' 'Another deva, named Zhuangyan Youxi, said, "Today, I shall make all the elephants, horses, and various other creatures inside and outside the city silent."' 'Another deva, named Yan Hui, said, "I shall transform a treasure road from the void, all paved with gold, silver, lapis lazuli, tridacna, agate, pearls, roses, and other treasures, scattering various famous flowers on top, and hanging silk banners and canopies lined up on both sides of the road."' 'There were also some great elephant kings, with King Ibala as their leader, who said, "I will transform my trunk into a pavilion, in which there will be heavenly palace women, drumming and singing to protect him."'
。』
「復有諸大龍王，婆婁那王而為上首，作如是言：『我等當吐栴檀香云及沉水香云，雨栴檀末及沉水末，妙香芬馥遍滿虛空。』
「復有法行天子，作如是言：『我今當遣宮中所有端正女人，形貌變壞不可附近。』
「復有開發天子，作如是言：『我當於中夜時覺悟菩薩。』
「釋提桓因作如是言：『我今亦當為彼菩薩開示道路。』
「如是天、龍、夜叉、乾闥婆、阿修羅、迦婁那、緊陀羅、摩睺羅伽等，盡其所應護助菩薩。
「爾時，菩薩于音樂殿中端坐思惟：『過去諸佛皆發四種微妙大愿。何等為四？
「『一者愿我未來自證法性，於法自在得為法王，以精進智救拔一切牢獄愛縛苦惱眾生，皆令解脫。
「『二者有諸眾生癭此生死黑暗稠林，患彼愚癡無明翳目，以空、無相、無愿為燈為藥，破諸暗惑除其重障，成就如是方便智門。
「『三者有諸眾生豎憍慢幢起我我所，心想見倒虛妄執著，為說法令其解悟。
「『四者見諸眾生處不寂靜，三世流轉如旋火輪，亦如團絲自纏自繞，為彼說法令其縛解。』如是四種廣大誓願正念現前。
「爾時，法行天子及凈居天眾，以神通力，令諸婇女形體姿容悉皆變壞，所處宮殿猶如冢間
現代漢語譯本 『又有各位大龍王，以婆婁那王為首，這樣說道：『我們應當吐出旃檀香雲和沉水香云，降下旃檀末和沉水末，美妙的香氣瀰漫整個虛空。』 『又有法行天子，這樣說道：『我如今應當派遣宮中所有端莊美麗的女子，使她們的容貌變得醜陋，令人無法靠近。』 『又有開發天子，這樣說道：『我應當在半夜時分喚醒菩薩。』 『釋提桓因這樣說道：『我如今也應當為那位菩薩開闢道路。』 像這樣，天、龍、夜叉、乾闥婆、阿修羅、迦婁那、緊陀羅、摩睺羅伽等，都盡其所能地護持和幫助菩薩。 那時，菩薩在音樂殿中端坐思惟：『過去諸佛都發了四種微妙的大愿。是哪四種呢？』 『第一，愿我未來自己證悟法性，於法自在，成為法王，以精進的智慧救拔一切被牢獄和愛慾束縛而痛苦的眾生，都讓他們解脫。』 『第二，有許多眾生被生死黑暗的稠密森林所困，患有愚癡無明的矇蔽，我將以空、無相、無愿為燈為藥，破除一切黑暗迷惑，消除他們深重的障礙，成就這樣的方便智慧之門。』 『第三，有許多眾生豎起驕慢的旗幟，產生我執和我的所有，心中充滿見解顛倒和虛妄的執著，我將為他們說法，讓他們理解和覺悟。』 『第四，看到許多眾生處於不寂靜的狀態，在三世中流轉，如同旋轉的火輪，也像一團絲線自己纏繞自己，我將為他們說法，讓他們解脫束縛。』這四種廣大的誓願正念在菩薩心中顯現。 那時，法行天子和凈居天的天眾，以神通力，使所有宮女的形體姿容都變得醜陋，她們所處的宮殿如同墳墓一般。
English version 『Moreover, there were great Dragon Kings, with King Varuna at their head, who spoke thus: 『We shall emit clouds of sandalwood fragrance and clouds of aloeswood fragrance, raining down sandalwood powder and aloeswood powder, the exquisite fragrance pervading the entire void.』 『Moreover, there was the Dharma-Practicing Deva, who spoke thus: 『I shall now send all the beautiful women in my palace, making their appearances repulsive and unapproachable.』 『Moreover, there was the Awakening Deva, who spoke thus: 『I shall awaken the Bodhisattva in the middle of the night.』 『Shakra, Lord of the Devas, spoke thus: 『I shall also now open the path for that Bodhisattva.』 Thus, devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others, all did their utmost to protect and assist the Bodhisattva. At that time, the Bodhisattva sat in contemplation in the music hall, thinking: 『All Buddhas of the past made four sublime great vows. What are these four?』 『First, I vow that in the future, I will personally realize the nature of Dharma, be free in the Dharma, become the King of Dharma, and with diligent wisdom, rescue all sentient beings who are bound by the prison of love and suffering, and lead them all to liberation.』 『Second, there are many sentient beings trapped in the dense forest of the darkness of birth and death, suffering from the blindness of ignorance. I will use emptiness, signlessness, and wishlessness as a lamp and medicine, to break through all dark delusions, remove their heavy obstacles, and accomplish such a gate of expedient wisdom.』 『Third, there are many sentient beings who raise the banner of pride, giving rise to the notion of 『I』 and 『mine,』 their minds filled with distorted views and false attachments. I will preach the Dharma to them, so that they may understand and awaken.』 『Fourth, seeing many sentient beings in a state of unrest, transmigrating through the three realms like a spinning wheel of fire, also like a ball of silk winding itself, I will preach the Dharma to them, so that they may be freed from their bonds.』 These four great vows arose in the Bodhisattva』s mind. At that time, the Dharma-Practicing Deva and the Pure Abode Devas, through their supernatural powers, caused all the palace women』s forms and appearances to become repulsive, and their palaces to become like tombs.
。作是現已，于虛空中告菩薩言：
「『面貌清凈如蓮華， 功德智慧無能比， 觀察女人當遠離， 云何於此生著心？』
「爾時，菩薩以偈答曰：
「『我今觀此淫慾境， 一切變壞如臭尸， 愿得永出諸愛纏， 不復于中生執著。』
「爾時，菩薩見於宮內所有美女形相變壞，或有衣服墜落丑露形體，或有頭髮蓬亂花冠毀裂，或有容貌枯槁瓔珮散壞，或有唇口喎斜，或有眼目角睞，或呀喘將絕，或涕唾交流，或欬嗽不止，或揮手擲足，或有面色青白怪狀恐人，或面板坼裂膿血穢污，或有悲啼，或有大笑，或復𪗾齒，或復讇語，或傍壁倚立，或憑床危坐，或枕鼓而臥，或抱箏而寢，或有睡含簫管嚙以作聲，或取諸樂器撩亂委擲，或䚎然而睡，或覆面在地，或有張口，或有閉目，或失便痢臭氣熢㶿，或有蓋頭，或有露首顛倒狼藉縱橫而臥。先時所有端正美容，天諸神力悉皆變壞。
「見如是等種種相已靜念思惟：『女人身形不凈弊惡，凡夫於此妄生貪愛。』起大悲心發如是言：『咄哉！世間。苦哉！世間
現代漢語譯本：於是，他現在身處虛空中，告訴菩薩說： 『你的面容清凈如蓮花，功德和智慧無人能比，應當遠離對女人的觀察，為何會在此產生執著之心？』 當時，菩薩用偈語回答說： 『我如今觀察這淫慾之境，一切都會變壞如同腐臭的屍體，我願永遠擺脫各種愛慾的纏縛，不再對此產生執著。』 當時，菩薩看到宮內所有美女的形貌都變壞了，有的衣服掉落，醜陋的形體暴露出來，有的頭髮蓬亂，花冠破裂，有的容貌枯槁，瓔珞散落，有的嘴唇歪斜，有的眼睛斜視，有的喘息將絕，有的涕唾交流，有的咳嗽不止，有的揮手擲足，有的面色青白，怪異的樣子令人恐懼，有的面板開裂，膿血污穢，有的悲傷啼哭，有的放聲大笑，有的咬牙切齒，有的胡言亂語，有的靠墻站立，有的倚床危坐，有的枕著鼓睡覺，有的抱著箏入睡，有的含著簫管咬著發出聲音，有的拿起各種樂器胡亂丟棄，有的突然睡著，有的臉朝下趴在地上，有的張著嘴，有的閉著眼，有的失禁大小便，臭氣熏天，有的蒙著頭，有的光著頭，顛倒狼藉，橫七豎八地躺著。先前所有端正美好的容貌，都被天神的力量全部改變了。 看到這些種種景象后，他靜下心來思考：『女人的身體不乾淨，醜陋不堪，凡夫俗子卻對此妄生貪愛。』於是生起大悲心，發出這樣的感嘆：『唉！世間啊！苦啊！世間啊！』
English version: Then, he, now being in the void, spoke to the Bodhisattva, saying: 'Your countenance is as pure as a lotus flower, your merits and wisdom are incomparable. You should keep away from observing women, why would you develop attachment here?' At that time, the Bodhisattva replied with a verse: 'I now observe this realm of lust, everything will decay like a putrid corpse. I wish to be forever free from the entanglements of all desires, and no longer develop attachment to them.' At that time, the Bodhisattva saw that the appearances of all the beautiful women in the palace had deteriorated. Some had their clothes falling off, revealing their ugly bodies; some had disheveled hair and broken floral crowns; some had withered faces and scattered jewelry; some had crooked lips; some had eyes that were askew; some were gasping for breath; some had mucus and saliva flowing; some were coughing incessantly; some were waving their hands and throwing their feet; some had pale and ghastly faces, looking frightening; some had cracked skin with pus and blood; some were weeping sadly; some were laughing loudly; some were grinding their teeth; some were talking nonsense; some were leaning against the wall; some were sitting precariously on the bed; some were sleeping with their heads on drums; some were sleeping while embracing zithers; some were sleeping with flutes in their mouths, making sounds; some were picking up various musical instruments and throwing them around haphazardly; some were suddenly falling asleep; some were lying face down on the ground; some had their mouths open; some had their eyes closed; some had lost control of their bowels and bladder, emitting foul odors; some had their heads covered; some had their heads uncovered, lying in disarray, scattered and sprawled. All the previous beautiful and elegant appearances were completely transformed by the power of the gods. Having seen these various sights, he calmed his mind and pondered: 'The bodies of women are unclean and vile, yet ordinary people foolishly develop greedy attachments to them.' He then arose with great compassion and exclaimed: 'Alas! The world! How painful! The world!'
。甚可怖畏，凡夫無知不求解脫；此處虛誑無有可愛，猶如畫瓶盛諸穢毒；此處難越不能自出，猶如老象溺彼深泥；此處劇苦，猶如屠肆能斷諸命；此處不凈，猶如群豕在溷廁中；此處無味妄生味想，猶如餓㺃嚙其空骨；此處自燒，猶如飛蛾赴于明燭；此處困竭，猶如水族曝于乾地；此處窮迫，猶如乏鹿為火所害；此處可怖，猶如死囚詣于都市；此處沉沒，猶如涉海船舫破壞；此處危懼，猶如盲人墜于深谷；此處無利，猶如蒲博財物都盡；此處無潤，猶如大旱草木干燋；此處能傷，猶如利刀涂之以蜜，愚人無智舐而求味；此處損耗，猶如黑月漸漸將盡；此處滅諸善法無有遺余，猶如劫火焚燒一切。』作如是說，種種譬喻審諦籌量，次於己身從頭至足，循環觀察亦復如是。即說偈言：
「『我愛潤業田， 從緣受生死， 積集眾不凈， 和合成此身。 脾腎肝肺心， 腸胃生熟藏， 皮肉將骨髓， 毛髮及爪牙。 運動如機關， 諸蟲之窟穴， 糞穢常盈滿， 膿血恒流注， 生死憂惱侵， 老病飢渴逼。 智者觀是苦， 一切如怨仇， 當棄虛妄身， 云何生取著？』
「菩薩如是觀自身已，繫念現前寂然久默
現代漢語譯本：'這裡極其可怕，凡夫俗子無知，不尋求解脫；這裡虛妄不實，沒有可愛之處，就像畫的瓶子裝著各種污穢毒物；這裡難以逾越，不能自己脫身，就像老象深陷泥潭；這裡痛苦劇烈，就像屠宰場能斷送性命；這裡污穢不堪，就像一群豬在廁所里；這裡沒有味道卻妄想有味道，就像餓狗啃咬空骨頭；這裡自我焚燒，就像飛蛾撲向明亮的蠟燭；這裡困頓枯竭，就像水裡的生物暴露在乾地上；這裡窮困逼迫，就像迷路的鹿被火燒傷；這裡令人恐懼，就像死囚被押往都市；這裡沉淪沒落，就像渡海的船隻被破壞；這裡危險恐懼，就像盲人墜入深谷；這裡毫無利益，就像賭博輸光所有錢財；這裡沒有滋潤，就像大旱時草木乾枯焦黃；這裡能造成傷害，就像鋒利的刀塗上蜂蜜，愚蠢的人沒有智慧，舔舐它尋求味道；這裡損耗衰減，就像黑夜的月亮漸漸消失；這裡消滅所有善法，沒有留下任何東西，就像劫火焚燒一切。'這樣說著，用各種比喻仔細衡量，然後從頭到腳循環觀察自己的身體，也是如此。接著說偈語： '我愛戀這滋潤業力的田地，從因緣中承受生死，積聚各種不凈之物，和合形成這個身體。脾臟、腎臟、肝臟、肺臟、心臟，腸胃、生食、熟食的儲藏處，面板、肌肉包裹著骨髓，毛髮、指甲和牙齒。運動像機關一樣，是各種蟲子的巢穴，糞便污穢常常充滿，膿血不斷流淌，生老病死的憂愁侵擾，衰老、疾病、飢餓、乾渴逼迫。有智慧的人觀察到這些痛苦，一切都像怨敵一樣，應當拋棄這虛妄的身體，為何還要產生執著？' 菩薩這樣觀察自身之後，集中意念，當下寂靜無聲地沉默了很久。
English version: 'Here is extremely terrifying, ordinary people are ignorant and do not seek liberation; here is false and unreal, there is nothing lovable, like a painted bottle containing all kinds of filthy poisons; here is difficult to cross, unable to escape by oneself, like an old elephant trapped in deep mud; here is intense suffering, like a slaughterhouse that can take lives; here is filthy and unbearable, like a group of pigs in a toilet; here there is no taste but one imagines there is, like a hungry dog gnawing on an empty bone; here one burns oneself, like a moth flying towards a bright candle; here one is trapped and exhausted, like aquatic creatures exposed on dry land; here one is impoverished and pressed, like a lost deer burned by fire; here is frightening, like a death row prisoner being escorted to the city; here one sinks and falls, like a ship crossing the sea being destroyed; here is dangerous and fearful, like a blind person falling into a deep valley; here there is no benefit, like losing all one's money in gambling; here there is no moisture, like grass and trees withered and scorched in a great drought; here it can cause harm, like a sharp knife coated with honey, a foolish person without wisdom licks it seeking taste; here it diminishes and decays, like the moon of the dark night gradually disappearing; here it destroys all good dharmas, leaving nothing behind, like a fire of destruction burning everything.' Saying this, using various metaphors to carefully measure, then from head to toe, observing one's own body in a cycle, it is also like this. Then he spoke the verse: 'I love this field of nourishing karma, receiving birth and death from conditions, accumulating all kinds of impurities, combining to form this body. Spleen, kidneys, liver, lungs, heart, intestines, stomach, storage of raw and cooked food, skin and flesh covering the bone marrow, hair, nails, and teeth. Movement is like a machine, a nest of various insects, feces and filth are often full, pus and blood constantly flow, the worries of birth, old age, sickness, and death invade, old age, disease, hunger, and thirst press. The wise observe these sufferings, everything is like an enemy, one should abandon this false body, why still generate attachment?' After the Bodhisattva observed himself in this way, he focused his mind, and then remained silent for a long time.
。于虛空中有諸天眾，告法行天子言：『菩薩將欲出家，今者遲迴似生疑悔。所以者何？我見菩薩觀視婇女，或熙怡微笑，或顰慘不樂，將非菩薩生戀著耶？然彼之心猶如大海，我等凡淺不能測量。』法行天言：『菩薩于無量劫，捐舍一切頭目髓腦國城妻子，發願求于無上菩提心不退轉，何況今者是最後身，而於弊欲生戀著耶？』
「爾時，菩薩即從座起，褰七寶所成羅網帷帳，安詳徐出合掌而立，正念十方一切諸佛。作是念已，即見天主釋提桓因，及四大天王、日月天子，各率所統，東方提頭賴吒天王，領乾闥婆主從東而來，將無量百千乾闥婆眾，奏諸伎樂鼓舞絃歌，至迦毗羅城圍繞三匝依空而住，合掌低頭向菩薩禮。
「南方毗婁勒叉天王，領鳩槃茶主從南而來，將無量百千鳩槃茶眾，各執寶瓶盛滿香水，至迦毗羅城圍繞三匝依空而住，合掌低頭向菩薩禮。
「西方毗婁博叉天王，領諸龍神主從西而來，將無量百千諸大龍眾，各各手持諸雜珍寶、真珠、瓔珞，種種花香，復散香云、花云及諸寶云；亦動微妙輕靡香風，至迦毗羅城圍繞三匝依空而住，合掌低頭向菩薩禮
現代漢語譯本：在虛空中，有眾天神告訴法行天子說：『菩薩將要出家，現在卻遲疑不決，似乎產生了疑慮和後悔。這是為什麼呢？我看到菩薩觀看侍女時，有時喜悅微笑，有時皺眉不樂，難道菩薩是產生了留戀嗎？然而他的心就像大海一樣深不可測，我們這些凡夫俗子無法揣度。』法行天子說：『菩薩在無量劫中，捨棄一切頭顱、眼睛、骨髓、腦髓、國家、城池、妻子，發願求取無上菩提，心志從不退轉，何況現在是最後一次投生，怎麼會貪戀這些低劣的慾望呢？』 當時，菩薩就從座位上站起來，掀開七寶製成的羅網帷帳，安詳地走出來，合掌而立，正念十方一切諸佛。這樣想過後，就看見天主釋提桓因，以及四大天王、日月天子，各自率領部下，東方持國天王率領乾闥婆主從東方而來，帶領無數百千乾闥婆眾，演奏各種樂器，擊鼓、舞蹈、唱歌，來到迦毗羅城，圍繞三圈，停留在空中，合掌低頭向菩薩行禮。 南方增長天王率領鳩槃茶主從南方而來，帶領無數百千鳩槃茶眾，各自拿著裝滿香水的寶瓶，來到迦毗羅城，圍繞三圈，停留在空中，合掌低頭向菩薩行禮。 西方廣目天王率領諸龍神主從西方而來，帶領無數百千大龍眾，各自手持各種珍寶、珍珠、瓔珞，各種鮮花香料，又散佈香云、花云以及各種寶云；還吹動微妙輕柔的香風，來到迦毗羅城，圍繞三圈，停留在空中，合掌低頭向菩薩行禮。
English version: In the void, there were many deities who told Prince Dharma-acting: 『The Bodhisattva is about to renounce the world, but now he hesitates, seeming to have doubts and regrets. Why is this? I see that when the Bodhisattva looks at the maidens, sometimes he smiles with joy, and sometimes he frowns with displeasure. Could it be that the Bodhisattva has developed attachments? However, his mind is like the vast ocean, and we ordinary beings cannot fathom it.』 Prince Dharma-acting said: 『The Bodhisattva, in countless kalpas, has given up everything—heads, eyes, marrow, brains, countries, cities, and wives—vowing to seek supreme Bodhi, and his mind has never retreated. How could he, in this final life, be attached to these base desires?』 At that time, the Bodhisattva rose from his seat, lifted the curtain of netting made of seven treasures, and calmly walked out, standing with his palms together, focusing his mind on all the Buddhas of the ten directions. After thinking this, he saw the Lord of the Gods, Shakra, as well as the Four Great Heavenly Kings and the Sun and Moon Deities, each leading their retinues. The Eastern King Dhritarashtra, leading the Gandharva Lord, came from the east, bringing countless hundreds of thousands of Gandharvas, playing various musical instruments, drumming, dancing, and singing. They arrived at Kapilavastu, circled it three times, and remained in the air, bowing with their palms together to the Bodhisattva. The Southern King Virudhaka, leading the Kumbhanda Lord, came from the south, bringing countless hundreds of thousands of Kumbhandas, each holding precious vases filled with fragrant water. They arrived at Kapilavastu, circled it three times, and remained in the air, bowing with their palms together to the Bodhisattva. The Western King Virupaksha, leading the Dragon God Lord, came from the west, bringing countless hundreds of thousands of great dragons, each holding various treasures, pearls, and necklaces, various flowers and fragrances, and also scattering clouds of fragrance, clouds of flowers, and clouds of treasures. They also stirred up subtle, gentle fragrant winds. They arrived at Kapilavastu, circled it three times, and remained in the air, bowing with their palms together to the Bodhisattva.
。
「北方毗沙門天王，領夜叉主從北而來，將無量百千大夜叉眾，手捧寶珠其光照曜過於世間百千燈炬，身著鎧甲手執弓刀矛戟干戈輪槊叉弩，至迦毗羅城，圍繞三匝依空而住，合掌低頭向菩薩禮。
「爾時，天主釋提桓因，從三十三天與其眷屬一切諸天百千萬眾，持天花鬘、末香、涂香、衣服、寶蓋、無數幢幡及以瓔珞，至迦毗羅城，圍繞三匝依空而住，合掌低頭向菩薩禮。
「日月天子左右而至，亦赍種種供養之具依空而住，合掌低頭向菩薩禮。
「爾時，菩薩觀見十方，仰瞻虛空及諸星宿，並睹護世四大天王、乾闥婆、鳩槃茶、諸天、龍神並夜叉等，復見天主釋提桓因，各領百千自部眷屬，前後導從遍滿虛空，弗沙之星正與月合。時，諸天等發大聲言：『菩薩欲求勝法今正是時，宜速出家，必定當成阿耨多羅三藐三菩提轉大法輪。』」
佛告諸比丘：「菩薩作是思惟：『於今夜靜，出家時到。』即就車匿，而語之言：『車匿！汝宜為我被幹陟來
現代漢語譯本 『北方毗沙門天王，率領夜叉首領從北方而來，帶著無數百千大夜叉眾，手中捧著寶珠，其光芒照耀勝過世間百千燈火，身穿鎧甲，手持弓、刀、矛、戟、干戈、輪、槊、叉、弩，來到迦毗羅城，圍繞三圈，停留在空中，合掌低頭向菩薩行禮。 『當時，天主釋提桓因，從三十三天帶著他的眷屬，一切諸天百千萬眾，拿著天花鬘、末香、涂香、衣服、寶蓋、無數幢幡以及瓔珞，來到迦毗羅城，圍繞三圈，停留在空中，合掌低頭向菩薩行禮。 『日月天子左右來到，也帶著各種供養的器具，停留在空中，合掌低頭向菩薩行禮。 『當時，菩薩觀望十方，仰望天空和星宿，並看到護世四大天王、乾闥婆、鳩槃茶、諸天、龍神以及夜叉等，又看到天主釋提桓因，各自率領百千自己的部屬眷屬，前後引導跟隨，遍佈虛空，弗沙之星正與月亮相合。當時，諸天等發出大聲說：『菩薩想要尋求殊勝的佛法，現在正是時候，應該儘快出家，必定能夠成就阿耨多羅三藐三菩提，轉大法輪。』 佛告訴眾比丘：『菩薩這樣思索：『今晚夜深人靜，出家的時候到了。』就去找車匿，對他說：『車匿！你應當為我準備馬匹。』
English version 'The Northern Heavenly King Vaishravana, leading the Yaksha chiefs, came from the north, bringing countless hundreds of thousands of great Yakshas, holding precious pearls in their hands, their light shining brighter than a hundred thousand lamps in the world, wearing armor, holding bows, swords, spears, halberds, shields, wheels, lances, forks, and crossbows, arrived at Kapilavastu, circled it three times, and stayed in the air, bowing with palms together to the Bodhisattva. 'At that time, the Lord of the Gods, Shakra, came from the Thirty-three Heavens with his retinue, all the gods, hundreds of millions of them, carrying heavenly flower garlands, powdered incense, fragrant ointments, clothes, jeweled canopies, countless banners and streamers, and necklaces, arrived at Kapilavastu, circled it three times, and stayed in the air, bowing with palms together to the Bodhisattva. 'The Sun and Moon Devas arrived from the left and right, also bringing various offerings, staying in the air, bowing with palms together to the Bodhisattva. 'At that time, the Bodhisattva looked in all ten directions, gazed at the sky and the stars, and saw the Four Heavenly Kings who protect the world, the Gandharvas, Kumbhandas, gods, dragons, and Yakshas, and also saw the Lord of the Gods, Shakra, each leading hundreds of thousands of their own retinue, guiding and following, filling the sky, with the star Phussa aligned with the moon. At that time, the gods and others exclaimed loudly: 'Bodhisattva, if you wish to seek the supreme Dharma, now is the time, you should quickly leave home, you will surely attain Anuttara-samyak-sambodhi and turn the great Dharma wheel.' The Buddha told the monks: 'The Bodhisattva thought: 'Tonight is quiet, the time to leave home has come.' He then went to Chandaka and said to him: 'Chandaka! You should prepare a horse for me.'
。』爾時，車匿既聞此言，竊自思念：『今始夜半，何用干陟？』白菩薩言：『內外甚安，無有急難好惡之事，不審太子何用干陟？』爾時，菩薩告于車匿，而說偈言：
「『我身已具足， 一切吉祥事， 當欲出家去， 汝今莫違我。』
「於是，車匿復聞菩薩如是偈已，舉身戰掉不能自持。爾時，菩薩重語車匿：『我今欲為一切眾生降伏煩惱結使賊故，須彼干陟。莫違我意，速被將來。』車匿是時故發大語，望使宮內皆悉聞知，白菩薩言：『太子恒常無有錯謬，諸所作事必擇其時，今者何為而索干陟？』虛空諸天以神通力，令彼一切都不覺知。爾時，菩薩密以偈頌，語車匿言：
「『車匿汝當知， 我今觀此處， 一切可怖畏， 猶如塳墓間。 如共羅剎居， 亦似疽蟲穴， 又類受胎水， 縱橫狼藉眠。 我見五欲苦， 心意至不安， 不願處此宮， 于園林遊觀。 睹彼老病苦， 並見於死屍， 我定欲出家， 汝速取干陟。』
「是時，車匿白菩薩言：『太子昔在嬰孩，相師占已而白王曰：「王之太子相好具足當作轉輪聖王
現代漢語譯本 當時，車匿聽了這話，暗自思忖：『現在才半夜，為什麼要馬？』他問菩薩說：『內外都很安寧，沒有什麼緊急或不好的事情，不知太子要馬做什麼？』這時，菩薩告訴車匿，並說了偈語： 『我自身已具備，一切吉祥的事，將要出家離去，你現在不要違揹我。』 於是，車匿再次聽到菩薩這樣的偈語，全身顫抖，不能自持。這時，菩薩再次對車匿說：『我現在要為一切眾生降伏煩惱結使的賊寇，需要那匹馬。不要違揹我的意思，快點把它帶來。』車匿這時故意大聲說話，希望宮內的人都能聽到，他問菩薩說：『太子您一向沒有過錯，所做的事情必定選擇時機，現在為什麼要馬？』虛空中的諸天用神通力，使他們一切都不知道。這時，菩薩秘密地用偈語告訴車匿： 『車匿你應當知道，我現在看這裡，一切都令人恐懼，就像在墳墓之間。如同與羅剎居住，也像膿瘡的洞穴，又像受胎的水，橫七豎八地睡著。我看到五欲的痛苦，心中非常不安，不願待在這宮殿里，想去園林遊玩。看到衰老、疾病的痛苦，並看到死屍，我決定要出家，你快點把馬牽來。』 這時，車匿對菩薩說：『太子您小時候，相師占卜后告訴國王說：「國王的太子相貌美好，具備成為轉輪聖王的條件。」』
English version At that time, Channa, having heard these words, secretly pondered: 'It is only midnight now, why would he need a horse?' He said to the Bodhisattva, 'Everything is peaceful inside and out, there are no urgent or bad matters, I do not understand why the Prince needs a horse?' Then, the Bodhisattva told Channa, and spoke in verse: 'My body is complete, with all auspicious things, I intend to leave home, you must not disobey me now.' Then, Channa, having heard the Bodhisattva's verse again, trembled all over and could not control himself. At that time, the Bodhisattva spoke to Channa again: 'I now wish to subdue the thieves of afflictions and attachments for all sentient beings, I need that horse. Do not disobey my will, quickly bring it here.' Channa then deliberately spoke loudly, hoping that everyone in the palace would hear, and said to the Bodhisattva, 'Prince, you have always been without fault, and you always choose the right time for everything you do, why do you need a horse now?' The gods in the sky, using their supernatural powers, made it so that they did not notice anything. At that time, the Bodhisattva secretly told Channa in verse: 'Channa, you should know, I now see this place, everything is terrifying, like being among tombs. It is like living with Rakshasas, also like a pus-filled hole, and like the water of conception, sleeping in disarray. I see the suffering of the five desires, my heart is very uneasy, I do not wish to stay in this palace, I want to go to the garden to stroll. Seeing the suffering of old age and sickness, and seeing corpses, I am determined to leave home, you quickly bring the horse.' At that time, Channa said to the Bodhisattva, 'When you were a child, Prince, a fortune teller made a prediction and told the King, 「The King's Prince has excellent features and is qualified to become a Chakravartin King.」』
。」我又曾聞世間智人修諸苦行，或不剪爪，或有倒懸，或衣以樹皮，或自拔頭髮，或受牛鹿等禁，或五熱炙身，修此苦因愿求樂報，況復太子當爲轉輪聖王統四天下、七寶具足。一切世間咸謂，太子必當得此轉輪王位。仙人所記應無虛妄，如是寶位云何棄之？』爾時，菩薩語車匿言：『昔日仙人但記為轉輪王，亦復有記當成佛道，於二記中何者為定？慎勿妄語。』車匿言：『昔日阿斯陀仙合掌而言：「大王當知，王之太子必當得成阿耨多羅三藐三菩提，終不在家作輪王也。何以故？佛相明瞭，轉輪聖王相不明瞭。」但諸釋種隱而勿傳，恐畏太子出家學道，不謂太子猶憶斯事。』菩薩語言：『車匿！我昔從彼兜率下生之時，在胎之時乃至出時，所有諸事悉皆不忘，況復仙人授我記莂而得忘耶？車匿！諸天覆勸我言：「菩薩速疾出家，定得阿耨多羅三藐三菩提，當轉法輪。」是故應知，必得成佛。車匿！我今寧被割截肢體、食雜毒食、入大火聚、投彼高巖，不能在家受五欲事，如是世間五欲境界，皆悉無常甚可怖畏。』即說偈言：
「『我昔受五欲， 今實畏苦因， 無始積愛流， 猶如海難滿。 逐焰轉增渴， 處夢未覺知， 壞器不堅牢， 盛饌和諸毒
現代漢語譯本：『我又聽說世間的智者修行各種苦行，有的不剪指甲，有的倒掛身體，有的穿樹皮，有的自己拔頭髮，有的遵守牛鹿等動物的禁忌，有的用五種熱源炙烤身體，他們修這些苦行的原因是希望得到快樂的果報。更何況太子您將成為統治四大部洲、擁有七寶的轉輪聖王。世間所有人都認為，太子您必定會得到這個轉輪王的地位。仙人的預言應該不會是虛假的，這樣的寶貴地位怎麼能放棄呢？』當時，菩薩對車匿說：『以前仙人只是預言我會成為轉輪王，也預言過我會成就佛道，這兩種預言哪一種是確定的呢？不要說謊。』車匿說：『以前阿斯陀仙人合掌說：「大王您要知道，您的太子必定會成就無上正等正覺，最終不會在家做轉輪王。為什麼呢？因為佛的相貌很明顯，而轉輪聖王的相貌不明顯。」只是各位釋迦族人隱瞞著沒有傳開，是害怕太子出家學道，沒想到太子您還記得這件事。』菩薩說：『車匿！我以前從兜率天降生的時候，在胎中以及出生時，所有的事情我都記得清清楚楚，更何況仙人給我授記的事情怎麼會忘記呢？車匿！諸天也勸我說：「菩薩您快點出家，一定能成就無上正等正覺，將會轉法輪。」所以應該知道，我必定會成佛。車匿！我現在寧願被割斷肢體、吃下各種毒藥、進入大火堆、跳下高崖，也不能在家享受五欲，因為世間的五欲境界，都是無常的，非常可怕。』於是說了偈語： 『我過去享受五欲，現在實在害怕苦的根源，無始以來積累的愛慾之流，就像大海一樣難以填滿。追逐火焰只會增加口渴，身處夢中卻不覺醒，就像破損不牢固的器皿，盛放的美味也摻雜著各種毒藥。』
English version: 'I have also heard that wise people in the world practice various asceticisms, some do not cut their nails, some hang upside down, some wear tree bark, some pull out their own hair, some observe the restrictions of cows and deer, and some scorch their bodies with five sources of heat. They practice these asceticisms hoping to obtain joyful rewards. Moreover, you, the prince, will become a Chakravartin king who rules over the four continents and possesses the seven treasures. Everyone in the world believes that you, the prince, will surely attain this position of Chakravartin king. The predictions of the sage should not be false, how can such a precious position be abandoned?' At that time, the Bodhisattva said to Chandaka, 'In the past, the sage only predicted that I would become a Chakravartin king, but he also predicted that I would attain Buddhahood. Which of these two predictions is certain? Do not lie.' Chandaka said, 'In the past, the sage Asita joined his palms and said, "Great King, you should know that your prince will surely attain Anuttara-samyak-sambodhi and will ultimately not remain at home as a Chakravartin king. Why? Because the marks of a Buddha are clear, while the marks of a Chakravartin king are not clear." However, the Sakya clan members concealed this and did not spread it, fearing that the prince would leave home to study the Way. They did not expect that you, the prince, still remember this matter.' The Bodhisattva said, 'Chandaka! When I descended from Tushita Heaven in the past, during my time in the womb and at the time of my birth, I remember all things clearly. How could I forget the predictions given to me by the sage? Chandaka! The devas also advised me, saying, "Bodhisattva, quickly leave home, you will surely attain Anuttara-samyak-sambodhi and will turn the Dharma wheel." Therefore, you should know that I will surely become a Buddha. Chandaka! I would rather have my limbs cut off, eat various poisons, enter a great fire, or jump off a high cliff than stay at home and enjoy the five desires, because the realms of the five desires in this world are all impermanent and very frightening.' Then he spoke a verse: 'I used to enjoy the five desires, but now I truly fear the cause of suffering. The stream of love accumulated since beginningless time is like the sea, difficult to fill. Chasing after flames only increases thirst, being in a dream without awakening, like a broken and unstable vessel, the delicious food is mixed with various poisons.'
。 浮雲必銷散， 泫露無久停， 幻事惑彼心， 水泡暫起滅， 芭蕉不堅實， 虛拳誑小兒， 蛇首不可親， 毒蔓終難觸。 智者當遠離， 猶如避深坑。』」
佛告諸比丘：「菩薩說此偈已又告車匿：『我亦曾作四天王天乃至六慾諸天，亦曾生彼色究竟天、非想非非想處。我憶往昔無量生中，愚癡惑亂為粗弊欲，備受眾苦打罵繫縛，損害身命死入惡道。今者於此深生厭離，正使諸天勝妙境界尚無貪染，何況耽此人間五欲生戀著耶？轉輪聖王雖得自在，終未免於生死之患。我觀世間煩惱曠野甚可怖畏，無有歸依無所恃怙，又常淪沒生死河中，憂悲險溜瞋忿奔浪，嗜慾驚洄恚恨旋洑，諸見羅剎常伺候人，我於是中繕修六度以為船筏，智為舟楫，信作堅牢，自既濟已，復當攝取一切眾生令到彼岸。』是時，車匿白菩薩言：『太子今者心決定耶？』菩薩報于車匿，而說偈言：
「『車匿汝當知， 我今已決定， 自利利他故， 起于精進心。 不動若須彌， 終無能退轉， 假使金剛雹， 刀劍及干戈， 電火熱鐵團， 墜在我頂上， 終不于俗境， 而生戀著心
現代漢語譯本：
『浮雲終將消散，露水不會久留。 虛幻之事迷惑人心，如同水泡短暫生滅。 芭蕉並不堅實，空握拳頭只是哄騙小孩。 蛇頭不可親近，有毒的藤蔓終究難以觸碰。 智者應當遠離它們，就像躲避深坑一樣。』 佛陀告訴眾比丘：『菩薩說完這偈語后，又告訴車匿說：「我也曾做過四天王天乃至六慾諸天的天神，也曾生於色究竟天、非想非非想處。我回憶過去無量世中，因愚癡迷惑而貪戀粗俗低劣的慾望，遭受各種痛苦，如打罵、捆綁，損害身命，死後墮入惡道。如今我對此深深厭惡，即使是諸天界勝妙的境界，我尚且沒有貪戀，何況是貪戀人間五欲而產生執著呢？轉輪聖王雖然擁有自在的權力，最終也無法避免生死的憂患。我觀察世間的煩惱曠野，非常可怕，沒有依靠，沒有可以依賴的，又常常沉淪在生死河流中，憂愁悲傷的險灘，嗔怒憤恨的奔騰浪濤，嗜慾的驚濤漩渦，怨恨的旋轉急流，各種邪見如同羅剎一樣常常伺機傷害人。我因此修習六度作為船筏，以智慧為舟楫，以信心為堅固的保障，自己渡過苦海后，還要攝取一切眾生，讓他們到達彼岸。」』 這時，車匿問菩薩說：『太子現在心意已決了嗎？』菩薩回答車匿，並說了偈語： 『車匿你應當知道，我現在已經下定決心，爲了自己和利益他人，生起精進之心。 我的決心像須彌山一樣不可動搖，終究不會退轉。 即使金剛冰雹、刀劍和兵器，電火和熾熱的鐵球，墜落在我的頭頂上，我終究不會對世俗的境界，產生任何的留戀。』
English version:
'Fleeting clouds will surely dissipate, and dewdrops will not linger long. Illusory things delude the mind, like bubbles that briefly arise and vanish. Banana trees are not sturdy, and an empty fist only deceives a child. The head of a snake is not to be approached, and poisonous vines are ultimately untouchable. The wise should stay far away from them, just as one avoids a deep pit.' The Buddha told the monks, 'After the Bodhisattva spoke this verse, he then said to Chandaka, 「I have also been a god in the Four Heavenly Kings' Heaven and even in the Six Desire Heavens. I have also been born in the Pure Abode Heavens and the Realm of Neither Perception nor Non-Perception. I recall in countless past lives, due to ignorance and delusion, I was attached to coarse and base desires, enduring all kinds of suffering such as beatings, bindings, harming my body and life, and falling into evil realms after death. Now I deeply loathe this. Even the sublime realms of the heavens do not tempt me, how much less would I be attached to the five desires of the human world? Although a Wheel-Turning Sage King may have freedom, he ultimately cannot escape the suffering of birth and death. I observe the wilderness of worldly afflictions, which is very frightening, without refuge, without support, and constantly sinking in the river of birth and death, with the dangerous shoals of sorrow and grief, the rushing waves of anger and resentment, the whirlpools of craving, the swirling currents of hatred, and the Rakshasas of wrong views always waiting to harm people. Therefore, I cultivate the Six Perfections as a raft, wisdom as the boat, and faith as a firm foundation. Having crossed over myself, I will also take all beings to the other shore.」' At that time, Chandaka asked the Bodhisattva, 'Prince, is your mind now resolute?' The Bodhisattva replied to Chandaka, speaking in verse: 'Chandaka, you should know, my mind is now resolute. For the benefit of myself and others, I have aroused the mind of diligence. Immovable like Mount Sumeru, I will never retreat. Even if diamond hailstones, swords and weapons, electric fire and hot iron balls, were to fall upon my head, I would never have any attachment to the mundane world.'
。』」
「爾時，無量百千諸天，于虛空中歡喜踴躍，雨眾天華，而說頌曰：
「『最勝清凈如虛空， 煙雲塵霧不能染， 一切境界無所著， 具足善利成菩提。』
「於是，靜慧天子及莊嚴遊戲天子，于迦毗羅城令一切人民皆悉惛睡。爾時，菩薩告車匿言：『車匿！汝今莫令我生憂憤，宜應速疾被幹陟來。』是時，車匿白菩薩言：『今始中夜未是行時，一切宮城悉皆防衛，誰應於此開諸關鑰？』時，釋提桓因以神通力令諸門戶皆自然開。車匿既睹宮城開已，傍偟愁戀轉復悲啼，作如是言：『我無伴侶，此城內外所有四兵，釋種羣臣王及王子，耶輸陀羅後宮婇女，一切惛睡無有知覺。今欲何去？當復語誰？太子之心決定如是，我今懇切啟請莫從，自惟無力豈能遮止。』是諸天眾于虛空中告車匿言：『車匿！速疾嚴被幹陟將來，勿令菩薩心生憂惱。所以者何？汝豈不見無量百千大菩薩眾，釋提桓因及四天王、諸天龍神、乾闥婆等，各與其眾恭敬供養，光明赫奕遍照虛空。』車匿聞此語已，告干陟言：『干陟！太子今者當乘汝出。』即取最上金勒寶鞍諸莊嚴具用被馬王，悲泣流淚持以奉進，贊菩薩言：『伏願太子有所悕求悉皆成滿，一切障礙鹹得銷除，當令世間獲安隱樂
現代漢語譯本 『那時，無數百千諸天在虛空中歡喜跳躍，降下各種天花，並吟誦道： 『最殊勝清凈如同虛空，煙雲塵霧不能沾染，一切境界都不執著，具足善利成就菩提。』 於是，靜慧天子和莊嚴遊戲天子，在迦毗羅城讓所有人民都昏睡過去。這時，菩薩告訴車匿說：『車匿！你現在不要讓我產生憂愁憤恨，應該趕快準備好馬匹。』當時，車匿對菩薩說：『現在才半夜，不是出行的時候，整個宮城都有防衛，誰來打開這些關卡呢？』這時，釋提桓因用神通力讓所有門戶都自然打開。車匿看到宮城已經打開，徘徊猶豫，愁苦悲傷，哭泣著說：『我沒有伴侶，這城內外所有的四種軍隊，釋迦族的群臣、國王和王子，耶輸陀羅和後宮的宮女，都昏睡過去沒有知覺。現在要到哪裡去呢？又要告訴誰呢？太子的心意如此堅定，我懇切地請求他不要去，但自己又沒有力量能夠阻止。』那些天眾在虛空中告訴車匿說：『車匿！趕快準備好馬匹，不要讓菩薩心中產生憂愁煩惱。為什麼呢？你難道沒有看見無數百千大菩薩眾，釋提桓因和四大天王、諸天龍神、乾闥婆等，各自帶領他們的眷屬恭敬供養，光明閃耀遍照虛空。』車匿聽到這些話后，告訴干陟說：『干陟！太子現在要騎你出去了。』隨即取來最好的金轡寶鞍和各種裝飾品，用來裝飾馬王，悲傷地流著眼淚，拿著這些奉獻給菩薩，讚歎菩薩說：『希望太子所有願望都能實現，一切障礙都能消除，讓世間獲得安穩快樂。』
English version 『At that time, countless hundreds of thousands of devas in the sky rejoiced and leaped, raining down various heavenly flowers, and recited a verse: 『Most supreme and pure like the void, smoke, clouds, dust, and mist cannot taint it, not attached to any realm, possessing all good benefits to achieve Bodhi.』 Then, the deva Shanti-mati and the deva Alamkara-krida caused all the people in Kapilavastu to fall into a deep sleep. At this time, the Bodhisattva said to Chandaka: 『Chandaka! Do not cause me to feel sorrow and resentment now, you should quickly prepare the horse.』 At that time, Chandaka said to the Bodhisattva: 『It is only midnight now, not the time to leave, the entire palace is guarded, who will open these gates?』 At this time, Shakra, the lord of devas, used his supernatural power to make all the gates open naturally. When Chandaka saw that the palace gates had opened, he hesitated, feeling sorrow and grief, and wept, saying: 『I have no companion, all the four kinds of troops inside and outside this city, the ministers of the Shakya clan, the king and princes, Yashodhara and the palace women, are all asleep and unconscious. Where shall we go now? And who shall I tell? The prince』s mind is so determined, I earnestly beg him not to go, but I have no power to stop him.』 The devas in the sky said to Chandaka: 『Chandaka! Quickly prepare the horse, do not let the Bodhisattva feel sorrow and distress. Why? Have you not seen countless hundreds of thousands of great Bodhisattvas, Shakra, the four heavenly kings, devas, dragons, and gandharvas, each leading their retinue, respectfully making offerings, their light shining brightly throughout the void.』 After hearing these words, Chandaka said to Kanthaka: 『Kanthaka! The prince will now ride you out.』 He then took the finest golden bridle, jeweled saddle, and various ornaments to adorn the horse king, weeping with sorrow, and presented them to the Bodhisattva, praising the Bodhisattva: 『May all the prince』s wishes be fulfilled, may all obstacles be removed, and may the world obtain peace and happiness.』
。』
「菩薩於此乘馬王已，初舉步時，十方大地六種震動，升虛而行，四天大王捧承馬足，梵王帝釋開示寶路。爾時，菩薩放大光明，照燭一切無邊世界，所可度者皆得度脫，有苦眾生皆得離苦。
「爾時，菩薩回眄俯視迦毗羅城作如是言：『若我從今不得盡于生死邊際，終不再見迦毗羅城，況復于中行住坐臥，爾後眾人於此起塔。』」
「諸比丘！是時菩薩既出宮已，宮中婇女皆悉覺悟，處處求覓不見菩薩。耶輸陀羅發聲大哭，婉轉于地，自拔頭髮絕身瓔珞，悲哭而言：『一何痛哉！一何苦哉！我於今者何所依怙？太子棄我而去用復活為！』悲啼懊惱不能自勝。宮女總集號叫哀戀，如魚失水，如樹斷根，悲哭之聲聞于宮外。是時宮女奏於父王，今夜睡寤不見太子。其當廄臣亦言：『今者失彼干陟。』王聞此已發聲大喚，作如是言：『嗚呼嗚呼！我之愛子，今何所去？』作是語已悶絕躄地，傍臣即以冷水灑面良久醒悟，即喚所有防衛之臣而敕之曰：『汝等諸將已自不謹致失我子，汝當爲我內外分行速疾求覓，若得見者善言誘喻迎將還宮。』是時，群臣奉王敕已，展轉相告銜命而行訪覓菩薩，諸天神力永不得見
現代漢語譯本 『菩薩騎上馬王后，剛邁出第一步時，十方大地發生六種震動，升到空中行走，四大天王捧著馬蹄，梵天和帝釋開闢出寶路。那時，菩薩放出大光明，照耀一切無邊世界，所有可以被度化的人都得到解脫，有痛苦的眾生都得以脫離苦難。 『那時，菩薩回頭俯視迦毗羅城，說道：『如果我從今以後不能徹底了斷生死，就再也不見迦毗羅城，更不會在這裡行走、停留、坐臥，以後人們可以在這裡建塔。』 『各位比丘！那時，菩薩離開王宮后，宮中的宮女們都醒悟過來，到處尋找卻不見菩薩。耶輸陀羅放聲大哭，在地上翻滾，自己拔下頭髮，扯斷身上的瓔珞，悲傷地哭喊道：『多麼痛苦啊！多麼悲慘啊！我如今依靠什麼呢？太子拋棄我而去，我還活著幹什麼！』悲傷哭泣，懊惱不已，無法自持。宮女們聚集在一起，號啕大哭，哀傷留戀，如同魚兒失去了水，如同樹木斷了根，悲哭的聲音傳到宮外。這時，宮女們稟告國王，說今晚睡醒后不見了太子。馬廄的官員也說：『現在失去了那匹干陟馬。』國王聽到這些，放聲大叫，說道：『哎呀哎呀！我心愛的兒子，現在去了哪裡？』說完就昏厥倒地，旁邊的臣子立即用冷水潑在他的臉上，過了很久才醒過來，立即召集所有守衛的臣子，命令他們說：『你們這些將領自己不謹慎，導致我的兒子丟失，你們應當為我內外分頭行動，快速尋找，如果見到他，要好言勸慰，迎接他回宮。』這時，群臣接受國王的命令，互相轉告，領命而去尋找菩薩，但由於諸天神力的作用，他們永遠無法見到菩薩。
English version 『When the Bodhisattva mounted the horse king, as he took his first step, the ten directions of the earth shook in six ways. He ascended into the air, and the Four Heavenly Kings held up the horse's hooves, while Brahma and Indra opened a path of jewels. At that time, the Bodhisattva emitted great light, illuminating all boundless worlds, and all who could be saved were liberated, and all suffering beings were freed from suffering.』 『At that time, the Bodhisattva looked back and down at Kapilavastu and said: 『If I do not completely end the cycle of birth and death from this day forward, I will never see Kapilavastu again, let alone walk, stay, sit, or lie down here. Later, people can build a stupa here.』 『Monks! At that time, after the Bodhisattva left the palace, the palace women all awoke and searched everywhere, but could not find the Bodhisattva. Yashodhara cried out loudly, rolling on the ground, pulling out her hair and breaking her necklaces, crying sadly: 『How painful! How miserable! What do I rely on now? The prince has abandoned me and left, what is the point of my living!』 She cried in sorrow and frustration, unable to control herself. The palace women gathered together, wailing and lamenting, like fish that have lost water, like trees that have been uprooted. The sound of their weeping reached outside the palace. At this time, the palace women reported to the king that they had not seen the prince when they woke up tonight. The stable officer also said: 『Now we have lost that horse, Kanthaka.』 When the king heard this, he cried out loudly, saying: 『Alas, alas! My beloved son, where has he gone now?』 After saying this, he fainted and fell to the ground. The ministers beside him immediately splashed cold water on his face, and after a long time he woke up. He immediately summoned all the guarding ministers and ordered them: 『You generals have been careless and caused my son to be lost. You should divide yourselves into groups, both inside and outside the palace, and search quickly. If you see him, you must persuade him with kind words and welcome him back to the palace.』 At this time, the ministers accepted the king's order, told each other, and went to search for the Bodhisattva, but due to the power of the gods, they could never see the Bodhisattva.
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「爾時，菩薩去迦毗羅城，至彌尼國其夜已曉，所行道路過六由旬，彼諸天、龍、夜叉、乾闥婆等扈從至此，所為事畢忽然不現。菩薩既行至彼往古仙人苦行林中，即便下馬慰喻車匿：『善哉！車匿！世間之人，或有心從而形不隨，或有形隨而心不從，汝今心形皆悉隨我。世間之人見富貴者競來奉事，睹貧賤者棄而遠之，我今舍國來至於此，唯汝一人獨能隨我。善哉！車匿！甚為希有，我今既得至閑曠處，汝便可將干陟俱還。』即自解髻取摩尼寶以付車匿，告言：『車匿！汝持此寶還於宮內，奉上大王作如是言：「太子今者於世間法無復希求，不為生天受五欲樂，亦非不孝，亦無瞋忿嫌恨之心，又亦不求財位封祿，但見一切眾生迷於正路沒在生死，為欲拔濟故出家耳，唯愿大王勿生憂慮。大王！若謂我今年少未應出家，汝以我言方便咨啟，生老病死豈有定時，人雖少盛誰能獨免？往古有諸轉輪聖王，舍國求道詣于山林，無有中途還受五欲；我今私心亦復如是，若未獲得無上菩提終不還也。」內外眷屬皆當於我有恩愛情，可以我意善為開解。』又復脫身所著瓔珞以授車匿：『汝可持此奉摩訶波阇波提，道：「我為欲斷諸苦本，今故出家求滿此愿，勿生憂念
現代漢語譯本 『那時，菩薩離開迦毗羅城，到達彌尼國時天已破曉，所走的路程超過六由旬。那些天神、龍、夜叉、乾闥婆等護送他到這裡，事情完畢后忽然消失不見。菩薩走到那裡，來到古代仙人苦修的樹林中，就下馬安慰車匿說：『好啊！車匿！世間的人，有的心想跟隨而形體不跟隨，有的形體跟隨而心不跟隨，你現在心和形都跟隨我。世間的人看到富貴的人就爭著來侍奉，看到貧賤的人就拋棄而遠離，我今天捨棄國家來到這裡，只有你一個人能夠跟隨我。好啊！車匿！真是非常稀有，我現在既然已經到了空曠的地方，你就可以帶著干陟一起回去了。』隨即自己解下發髻上的摩尼寶交給車匿，告訴他說：『車匿！你拿著這寶物回到宮中，獻給大王，這樣說：「太子現在對於世間的法不再有任何希求，不是爲了昇天享受五欲之樂，也不是不孝，也沒有嗔恨怨恨之心，又不是爲了追求財富地位和俸祿，只是看到一切眾生迷失正道，沉溺在生死輪迴中，爲了想要救拔他們才出家的，希望大王不要憂慮。大王！如果認為我年紀還小不應該出家，你就用我的話方便地勸說，生老病死哪裡有定時，人即使年輕力壯誰又能獨自避免？過去有許多轉輪聖王，捨棄國家追求真理，前往山林，沒有中途返回享受五欲的；我現在的心意也是這樣，如果不能獲得無上菩提，終究不會回去。」內外眷屬都對我懷有恩情和愛戀，你可以用我的意思好好地開導他們。』又脫下身上佩戴的瓔珞交給車匿：『你可以拿著這個獻給摩訶波阇波提，告訴她說：「我爲了斷除一切痛苦的根源，現在才出家，希望能夠實現這個願望，不要產生憂慮。」』
English version 『At that time, the Bodhisattva left Kapilavastu and arrived at the country of Mini when the night had already dawned. The road he had traveled was more than six yojanas. The gods, dragons, yakshas, gandharvas, and others who had escorted him to this place, having completed their task, suddenly disappeared. The Bodhisattva, having arrived there, came to the grove where ancient ascetics practiced austerities. He then dismounted his horse and comforted Channa, saying, 『Good Channa! In this world, some people's hearts follow but their bodies do not, while others' bodies follow but their hearts do not. You, however, have followed me with both heart and body. People in this world rush to serve the rich and powerful, but abandon and shun the poor and lowly. Today, I have abandoned my kingdom to come here, and you alone have been able to follow me. Good Channa! This is truly rare. Now that I have reached this secluded place, you may take Kanthaka and return. 』 He then untied the mani jewel from his hair knot and gave it to Channa, saying, 『Channa! Take this jewel back to the palace and present it to the king, saying, 「The prince no longer seeks worldly things, nor does he seek to be reborn in heaven to enjoy the five desires. It is not out of filial impiety, nor is it out of anger or resentment. Nor is it for wealth, position, or emoluments. It is only because he sees all beings lost on the wrong path, drowning in the cycle of birth and death, that he has left home to save them. I hope the king will not worry. O King! If you think that I am too young to leave home, please use my words to persuade him, for when do birth, old age, sickness, and death have a fixed time? Even if one is young and strong, who can avoid them? In the past, there were many wheel-turning sage kings who abandoned their kingdoms to seek the Way in the mountains and forests, and none of them returned halfway to enjoy the five desires. My intention is the same. If I do not attain supreme enlightenment, I will never return.」 All my relatives, both inside and outside the palace, have affection and love for me. You can use my words to enlighten them well.』 He then took off the necklace he was wearing and gave it to Channa, saying, 『You can take this and present it to Mahaprajapati, saying, 「I have left home to cut off the root of all suffering and to fulfill this wish. Do not worry.」』
。」』又脫諸餘嚴身之具：『與耶輸陀羅，語言：「人生於世愛必別離，我今為斷此諸苦故出家學道，勿以戀著橫生憂愁。」』及語宮中諸婇女等，並告釋種時年童子：『我今欲破無明網故方得智明，所為事畢還當相見。』是時，車匿既聞菩薩苦切之語，悲泣懊惱自投于地，作如是言：『我既無力能令太子還於王宮，若我從此獨自歸者，王及姨母並諸釋種，會當瞋忿笞撻於我，詰責我言：「汝將太子棄在何處？」我必無辭，將何酬答？』菩薩報言：『車匿！勿為此慮。所以者何？世間若有持所愛人言語，委曲向彼陳說，克蒙眷念，或當賞錫，但莫憂也。車匿！汝疾還宮無令大王生於愁惱。』於是，車匿從地而起，舉聲大哭，干陟低頭前屈雙腳，舐菩薩足淚下悲鳴。
「爾時，菩薩以手摩干陟頂而語之言：『干陟！汝所作已畢，莫復啼哭，當大報汝。』
「諸比丘！菩薩作是思惟：『若不剃除鬚髮，非出家法。』乃從車匿取摩尼劍，即自剃髮，既剃髮已擲置空中，時天帝釋見希有事，心大歡喜，即以天衣于空承取，還三十三天禮事供養。
「爾時，菩薩剃鬚發已，自觀身上猶著寶衣，即復念言：『出家之服不當如是。』時，凈居天化作獵師，身著袈裟手持弓箭，于菩薩前默然而住
現代漢語譯本：'又脫下身上所有裝飾：'對耶輸陀羅說：'人生在世，愛必有別離，我今天爲了斷除這些痛苦而出家學道，不要因為留戀而徒增憂愁。'』又對宮中的所有宮女說，並告訴釋迦族的年輕子弟：'我今天想要破除無明的羅網，才能獲得智慧的光明，等我事情辦完，還會再相見。'』這時，車匿聽了菩薩懇切的話語，悲傷哭泣，懊惱地跌倒在地，這樣說道：'我既然沒有能力讓太子回到王宮，如果我從此獨自回去，國王和姨母以及釋迦族人，一定會憤怒地鞭打我，責問我說：「你把太子丟在哪裡了？」我一定無話可說，將如何回答？'菩薩回答說：'車匿！不要為此擔憂。為什麼呢？世間如果有人拿著所愛之人的話語，委婉地向他們陳述，能夠得到眷顧，或許還會得到賞賜，你不要憂愁。車匿！你快點回宮，不要讓大王產生憂愁。'於是，車匿從地上站起來，放聲大哭，干陟低著頭，向前彎曲雙腳，舔著菩薩的腳，悲傷地鳴叫。 『這時，菩薩用手撫摸干陟的頭頂，對它說：'干陟！你所做的事情已經完成了，不要再哭泣了，我會好好報答你的。'』 『諸位比丘！菩薩這樣思考：'如果不剃除鬚髮，就不是出家人的樣子。'於是從車匿那裡拿過摩尼寶劍，自己剃了頭髮，剃完頭髮后就把它扔到空中，當時天帝釋看到這稀有的事情，心中非常歡喜，就用天衣在空中接住，帶回三十三天供奉禮拜。 『這時，菩薩剃完鬚髮后，自己看看身上還穿著寶貴的衣服，又想到：'出家人的衣服不應該這樣。'這時，凈居天化作獵人，身穿袈裟，手持弓箭，在菩薩面前默默地站著。
English version: 'He then removed all his ornaments: 'He said to Yasodhara, 'In life, love must be separated. I am now leaving home to study the Way in order to end these sufferings. Do not be sad because of attachment.' He also said to all the palace women and told the young disciples of the Shakya clan, 'I want to break through the net of ignorance today so that I can gain the light of wisdom. When my work is done, we will meet again.' At this time, Channa, hearing the Bodhisattva's earnest words, wept sadly and fell to the ground in distress, saying, 'Since I have no power to make the prince return to the palace, if I go back alone from here, the king and aunt, as well as the Shakya clan, will surely be angry and whip me, asking me, 「Where did you leave the prince?」 I will have nothing to say, how will I answer?' The Bodhisattva replied, 'Channa! Do not worry about this. Why? If someone in the world takes the words of a loved one and presents them to them in a tactful way, they will be favored and perhaps even rewarded. Do not worry. Channa! You should quickly return to the palace and not cause the king to be sad.' Then, Channa rose from the ground, cried loudly, and Kanthaka lowered his head, bent his front legs, licked the Bodhisattva's feet, and cried sadly. 'At this time, the Bodhisattva stroked Kanthaka's head and said to him, 'Kanthaka! What you have done is finished, do not cry anymore, I will repay you well.' 'Monks! The Bodhisattva thought, 'If I do not shave my beard and hair, it is not the way of a renunciate.' Then he took the Mani sword from Channa and shaved his hair himself. After shaving his hair, he threw it into the air. At that time, Sakra, the lord of the gods, saw this rare event and was very happy. He used a heavenly robe to catch it in the air and took it back to the Thirty-three Heavens to worship and make offerings. 'At this time, after the Bodhisattva shaved his beard and hair, he looked at his body and saw that he was still wearing precious clothes. He thought again, 'The clothes of a renunciate should not be like this.' At this time, a Pure Abode god transformed into a hunter, wearing a kasaya and holding a bow and arrow, and stood silently in front of the Bodhisattva.'
。菩薩語獵師言：『汝所著者乃是往古諸佛之服，云何著此而為罪耶？』獵者言：『我著袈裟以誘群鹿，鹿見此服便來近我，我因此故方得殺之。』菩薩言：『汝著袈裟專為殺害，我今若得唯求解脫。汝能與我此袈裟不？汝若與我我當與汝憍奢耶衣，汝何惜彼粗弊之服？』獵師報言：『善哉！仁者！如是弊衣實無所惜。』即取袈裟授與菩薩。菩薩於時心生歡喜，即便與彼憍奢耶衣。時，凈居天以神通力，忽複本形飛上虛空，如一念頃還至梵天。菩薩見已，於此袈裟倍生殷重。爾後，眾人在此起塔。於時，菩薩剃除鬚髮，身著袈裟儀容改變，作如是言：『我今始名真出家也。』於是發遣車匿將干陟還，流淚盈目以別車匿。別車匿已，安詳徐步，經彼跋渠仙人苦行林中。」
佛告諸比丘：「車匿既見菩薩志意不回，牽彼干陟悲哀而返，爾後眾人於此起塔。於是車匿既辭別已，遙望菩薩，頭無天冠、身無瓔珞，種種寶服一切都無，舉手椎胸悲哀啼哭，無復冀望哽咽徘徊；干陟悲鳴驤首局顧，瞻望躑䠱淚下交流。車匿於時漸到城已，譬如有人入于空宅，其城內外菀園泉林，以菩薩去皆悉枯竭
菩薩對獵人說：『你穿的這件衣服是過去諸佛的法衣，你怎麼能穿著它來作惡呢？』獵人說：『我穿袈裟是爲了引誘鹿群，鹿看到這衣服就會靠近我，我因此才能殺死它們。』菩薩說：『你穿袈裟專門用來殺害，我如果得到它只是爲了求解脫。你願意把這袈裟給我嗎？如果你給我，我將給你憍奢耶衣，你又何必吝惜這粗陋的衣服呢？』獵人回答說：『好啊！仁者！這樣的破衣服我實在不吝惜。』隨即取下袈裟交給菩薩。菩薩當時心中歡喜，立刻把憍奢耶衣給了獵人。這時，凈居天用神通力，忽然恢復本來的樣子飛上天空，像一瞬間就回到了梵天。菩薩看到后，對這袈裟更加敬重。之後，人們在這裡建塔。當時，菩薩剃除鬚髮，身穿袈裟，儀容改變，說道：『我今天才算是真正出家了。』於是打發車匿帶著干陟回去，眼含熱淚與車匿告別。與車匿告別后，菩薩安詳地慢慢走著，經過了跋渠仙人的苦行林中。 佛告訴眾比丘：『車匿看到菩薩心意已決，無法挽回，就牽著干陟悲傷地返回，之後人們在這裡建塔。於是車匿告別后，遠遠望著菩薩，頭上沒有天冠，身上沒有瓔珞，各種寶貴的衣服全都脫去，他舉手捶胸，悲哀地哭泣，毫無希望地哽咽徘徊；干陟悲鳴著抬起頭，四處張望，淚流滿面。車匿當時漸漸回到城裡，就像有人進入空宅一樣，城裡城外，花園泉林，因為菩薩的離去都枯竭了。』
The Bodhisattva said to the hunter, 『The robe you are wearing is the garment of the Buddhas of the past. How can you wear it to commit evil?』 The hunter said, 『I wear this robe to lure deer. When they see this garment, they come near me, and thus I am able to kill them.』 The Bodhisattva said, 『You wear the robe specifically for killing. If I obtain it, it will only be for the sake of liberation. Would you be willing to give me this robe? If you give it to me, I will give you a Kausheya garment. Why would you be stingy with this coarse and worn-out robe?』 The hunter replied, 『Excellent! Kind sir! I truly do not cherish such a tattered robe.』 He then took off the robe and gave it to the Bodhisattva. The Bodhisattva was delighted at that moment and immediately gave the Kausheya garment to the hunter. At this time, a Suddhavasa god, using his supernatural power, suddenly resumed his original form and flew into the sky, returning to the Brahma heaven in an instant. Upon seeing this, the Bodhisattva became even more respectful of the robe. Later, people built a stupa here. At that time, the Bodhisattva shaved his head and beard, put on the robe, and changed his appearance, saying, 『Today, I am truly ordained.』 Then, he sent Channa back with Kanthaka, his eyes filled with tears as he bid farewell to Channa. After saying goodbye to Channa, the Bodhisattva walked slowly and peacefully, passing through the ascetic forest of the sage Bhargava.』 The Buddha told the monks, 『When Channa saw that the Bodhisattva』s mind was made up and could not be changed, he led Kanthaka back in sorrow. Later, people built a stupa here. Then, after saying goodbye, Channa looked back at the Bodhisattva from afar. He had no heavenly crown on his head, no necklaces on his body, and all his precious garments were gone. He raised his hands and beat his chest, weeping in sorrow, choking with despair. Kanthaka neighed sadly, raised his head, looked around, and shed tears. Channa gradually returned to the city, as if someone were entering an empty house. The city, both inside and outside, the gardens and springs, had all withered because of the Bodhisattva』s departure.』
。城中所有大小居人，不睹菩薩唯見車匿，並隨其後而問之言：『悉達太子今在何處？』車匿報言：『太子今者，棄捨五欲獨處山林。』眾人聞已怪未曾有，人人各各相視流淚，共相謂言：『我等當隨大子而去，住彼山林。所以者何？離聖太子何所存活，城闕蕭條無可愛樂。』
「是時，車匿牽彼干陟，並赍瓔珞及無價寶冠諸莊嚴具，將入王宮，其馬嘶聲聞于宮內。是時，摩訶波阇波提、耶輸陀羅及後宮婇女，皆來集聚共相謂言：『干陟之聲今乃不遠，將非太子回還宮耶？』是時車匿入宮門已，姨母及妃並諸婇女，渴望欲見爭趣宮門，唯睹車匿不見菩薩，同時啼哭問于車匿：『太子今在何處，汝獨歸來？』車匿答言：『太子棄捨五欲為求道故，在彼山林著壞色衣剃除鬚髮。』摩訶波阇波提聞是語已，悲泣懊惱不能自勝，發聲大哭，責車匿言：『我今何負于汝，取我聖子送彼山林，猛獸毒蠱甚可怖畏，而今獨往將何所依？』車匿言：『太子付我馬王及諸寶具，逼促於我令我速還，恐畏夫人橫生愁惱。』是時，宮中諸婇女等，染欲因緣故深於愛著，苦惱身心悲涕哽咽
現代漢語譯本：城中所有大小居民，沒有看到菩薩，只看到車匿，都跟在他後面問：『悉達太子現在在哪裡？』車匿回答說：『太子現在已經拋棄五欲，獨自在山林中修行。』眾人聽了，都感到非常驚訝，從未有過這樣的事情，大家互相看著流淚，一起說道：『我們應當跟隨太子而去，住在山林里。為什麼呢？離開聖太子，我們還怎麼活下去，這城池空蕩蕩的，沒有什麼值得留戀的。』 這時，車匿牽著干陟，帶著瓔珞和無價的寶冠等各種裝飾品，進入王宮，馬的嘶鳴聲傳到宮內。這時，摩訶波阇波提、耶輸陀羅和後宮的宮女們，都聚集在一起，互相說道：『干陟的聲音現在離得不遠，難道是太子回宮了嗎？』這時，車匿進入宮門后，姨母和妃子以及宮女們，都渴望見到太子，爭著跑到宮門，卻只看到車匿，沒有看到菩薩，同時哭著問車匿：『太子現在在哪裡，你獨自回來了？』車匿回答說：『太子爲了求道，拋棄了五欲，在山林里穿著破舊的衣服，剃除了鬚髮。』摩訶波阇波提聽到這話，悲傷懊惱，無法控制自己，大聲哭泣，責備車匿說：『我有什麼對不起你的，你把我聖子送到山林里，那裡猛獸毒蟲非常可怕，他獨自前往將依靠什麼？』車匿說：『太子把馬王和各種寶物交給我，催促我快點回來，恐怕夫人您會徒增憂愁。』這時，宮中的宮女們，因為貪戀情慾，愛戀之情很深，身心痛苦，悲傷哽咽。
English version: All the residents, big and small, in the city, not seeing the Bodhisattva but only Channa, followed behind him and asked: 『Where is Prince Siddhartha now?』 Channa replied: 『The Prince has now abandoned the five desires and is practicing alone in the mountains.』 Upon hearing this, the crowd was astonished, having never encountered such a thing. They looked at each other with tears in their eyes, and said together: 『We should follow the Prince and live in the mountains. Why? Without the Holy Prince, how can we survive? The city is desolate and there is nothing to enjoy.』 At this time, Channa led Kanthaka, carrying the necklaces and priceless crown and other ornaments, into the palace. The horse's neighing was heard inside the palace. At this time, Mahapajapati, Yasodhara, and the palace maids all gathered together, saying to each other: 『Kanthaka's sound is not far away now, could it be that the Prince has returned to the palace?』 When Channa entered the palace gate, the aunt and the concubines, along with the maids, eager to see the Prince, rushed to the palace gate, but only saw Channa and not the Bodhisattva. They cried at the same time and asked Channa: 『Where is the Prince now, and why have you returned alone?』 Channa replied: 『The Prince has abandoned the five desires to seek the Way, and is in the mountains wearing tattered clothes and having shaved his head and beard.』 Upon hearing these words, Mahapajapati was filled with grief and distress, unable to control herself. She cried loudly, blaming Channa, saying: 『What have I done to you that you sent my holy son to the mountains? There, fierce beasts and poisonous insects are very frightening. What will he rely on going alone?』 Channa said: 『The Prince entrusted the horse king and various treasures to me, urging me to return quickly, fearing that you, madam, would be filled with sorrow.』 At this time, the palace maids, because of their attachment to desire, were deeply in love, their bodies and minds in pain, sobbing with grief.
。
「摩訶波阇波提銜淚而言：『嗚呼太子！汝身本以栴檀涂拭威德光大，今者云何憔悴山野，蚊虻唼膚能安斯苦？嗚呼太子！在家之時，衣以憍奢耶衣，今者云何著粗弊服？嗚呼太子！在家之時，百品調和香潔之膳，今者云何能啖無味粗澀之食？嗚呼太子！在家之時，坐臥茵褥無非細軟，今者云何藉履荊棘能忍受之？嗚呼太子！在家之時，富貴之人盡心事汝，猶恐有失，今日云何貧賤之人或能欺汝？嗚呼太子！在家之時，端正婇女恒常娛樂恣於五欲，今者云何自放山林獨行獨住？』摩訶波阇波提種種言詞悲哭懊惱，從地而起，重問車匿：『我子當去之時，向汝何囑？我子頭髮今在誰邊，復誰剃也？』車匿啼哭不能自勝，報夫人言：『太子囑我，汝至宮時，再拜我母慇勤勸請，莫生憂念，道：「我不久得阿耨多羅三藐三菩提，還當相見。」即執寶劍自剃頭髮，擲置虛空，諸天接取將還供養。』摩訶波阇波提重複悲泣作如是言：『嗚呼太子！頭髮甚長柔軟青紺，於一毛孔一毛旋生，堪冠王冠受于王位，汝今何為割截棄擲？嗚呼太子！兩臂𦟛長踝不露現，行步詳雅如師子王，目如青蓮，身真金色，言音隱隱如鼓如雷，如此之人何堪修道？審其是地當有聖王，此盛德人應為其主
摩訶波阇波提含著眼淚說：『唉，太子！你的身體本來是用旃檀塗抹，威嚴而光彩奪目，現在怎麼會如此憔悴，身處山野，蚊蟲叮咬你的面板，你能忍受這種痛苦嗎？唉，太子！在家的時候，你穿的是精美的絲綢衣服，現在怎麼會穿著粗糙破舊的衣服？唉，太子！在家的時候，你吃的是百味調和、香甜潔凈的膳食，現在怎麼能吃下無味粗糙的食物？唉，太子！在家的時候，你坐臥的床褥無一不是柔軟舒適的，現在怎麼能睡在荊棘上忍受痛苦？唉，太子！在家的時候，富貴的人都盡心侍奉你，還怕有所疏忽，現在怎麼會受到貧賤之人的欺負？唉，太子！在家的時候，端莊美麗的女子常常陪伴你享樂，縱情於五欲，現在怎麼會獨自一人在山林中修行？』摩訶波阇波提用各種言語悲傷哭泣，懊惱不已，從地上站起來，再次問車匿：『我的兒子離開的時候，對你說了什麼？我兒子的頭發現在在哪裡，是誰給他剃的？』車匿哭得不能自已，回答夫人說：『太子囑咐我，你回到宮中時，請代我向母親再三拜謝，懇請她不要憂慮，說：「我很快就會證得無上正等正覺，到時會再相見。」然後就拿起寶劍自己剃了頭髮，扔向空中，諸天接住拿去供養。』摩訶波阇波提再次悲傷哭泣，說道：『唉，太子！你的頭髮又長又柔軟，顏色青黑，每個毛孔都長著一根頭髮，可以戴上王冠，繼承王位，你現在為什麼要割斷拋棄？唉，太子！你的雙臂修長，腳踝不外露，走路姿態優雅，像獅子王一樣，眼睛像青蓮花，身體是真正的金色，說話的聲音像鼓聲一樣洪亮，這樣的人怎麼能去修行呢？仔細想想，這裡應該會出現一位聖王，這樣有盛德的人應該成為他的君主。』
Mahapajapati, with tears in her eyes, said: 'Alas, Prince! Your body was originally anointed with sandalwood, majestic and radiant. How is it that you are now so haggard, dwelling in the wilderness, with mosquitoes biting your skin? Can you endure such suffering? Alas, Prince! When you were at home, you wore fine silk garments. How is it that you now wear coarse, tattered clothes? Alas, Prince! When you were at home, you ate meals of a hundred flavors, fragrant and pure. How can you now eat tasteless, rough food? Alas, Prince! When you were at home, the bedding you sat and lay upon was all soft and comfortable. How can you now endure sleeping on thorns? Alas, Prince! When you were at home, the wealthy served you with all their hearts, fearing they might make a mistake. How is it that you are now being mistreated by the poor and lowly? Alas, Prince! When you were at home, beautiful women constantly entertained you, indulging in the five desires. How is it that you now practice alone in the mountains and forests?' Mahapajapati, with various words of sorrow and lamentation, rose from the ground and asked Channa again: 'When my son left, what did he say to you? Where is my son's hair now, and who shaved it?' Channa, weeping uncontrollably, replied to the lady: 'The Prince instructed me that when you return to the palace, please bow to my mother and earnestly urge her not to worry, saying, "I will soon attain Anuttara-samyak-sambodhi, and we will meet again." Then he took his sword and shaved his own hair, throwing it into the air, where the gods caught it and took it away for offerings.' Mahapajapati, weeping again, said: 'Alas, Prince! Your hair was long and soft, dark blue in color, with one hair growing from each pore. It was fit to wear a crown and inherit the throne. Why did you cut it off and discard it? Alas, Prince! Your arms are long and slender, your ankles are not exposed, your gait is graceful like a lion king, your eyes are like blue lotuses, your body is truly golden, and your voice is like the sound of drums and thunder. How can such a person practice the Way? Upon careful consideration, this place should have a holy king, and this person of great virtue should be his ruler.'
。』即說偈言：
「『若言此地非福處， 不應生是勝德人， 既現希有功德身， 自當為世作聖王。』
「爾時，耶輸陀羅發聲哀哭，責車匿言：『車匿！太子去時，我于彼夜睡眠惛重，不覺不知。汝將太子送在何處，今去近遠汝獨歸來？車匿！汝無利益，是我怨仇損害於我，汝作惡業今已備足，不假虛啼。車匿！此馬常時嘶聲聞于數里，當爾之夜何以寂然，今日悲鳴但增哀感？汝與干陟俱為不善，令我無主，城邑空虛，由此干陟及汝車匿。』於是，車匿悲哀啼哭，報耶輸陀羅言：『妃今不應瞋罵干陟，亦復不當責及於我，我與干陟初無過罪。所以者何？干陟去時非無疑難，悲鳴蹋地前卻不行，嘶聲徹半由旬，蹄聲聞一拘盧舍，但以諸天神力不令妃悟耳。我與干陟有何𠎝過？大王先有嚴敕，一切左右善加用心守護太子，諸城門禁兵衛之人，咸著睡眠無所覺了。太子初出如日昇天，放大光明普照世界，行路之際我最引前，初出之時，我反贊助，諸城門戶自然而開，干陟是時足不踐地，剃髮擲空貿易衣服，種種事業皆是諸天神力所為。』爾時，耶輸陀羅苦惱逼切忽然躄地，流淚而言：『苦哉苦哉！何故太子棄我而去，豈可不聞韋陀論說，古昔有王入于深山，攜其妃后同修聖行
現代漢語譯本：於是，他說了偈語： 『如果說這裡不是福地，就不應該出生這樣具有殊勝德行的人。 既然已經顯現出如此稀有功德之身，自然應當成為世間的聖王。』 當時，耶輸陀羅發出哀傷的哭聲，責備車匿說：『車匿！太子離開的時候，我那天晚上睡得很沉，昏昏沉沉，什麼都不知道。你把太子送到哪裡去了，現在離去是近還是遠，你獨自回來了？車匿！你沒有一點好處，是我的仇人，損害了我，你做的惡業現在已經足夠了，不要假裝哭泣。車匿！這匹馬平時嘶鳴聲能傳到數里之外，那天晚上為什麼如此寂靜，今天悲鳴卻只會增加我的哀傷？你和干陟都做了壞事，讓我失去了依靠，城邑空空蕩蕩，都是因為干陟和你車匿。』 於是，車匿悲哀地哭泣，回答耶輸陀羅說：『王妃現在不應該責罵干陟，也不應該責備我，我和干陟最初都沒有過錯。為什麼這麼說呢？干陟離開的時候並非沒有疑難，它悲鳴著踏地，向前卻不肯走，嘶鳴聲傳了半由旬，蹄聲能聽到一拘盧舍，只是因為諸天神的力量不讓王妃醒悟罷了。我和干陟有什麼罪過呢？大王先前有嚴厲的命令，讓所有左右的人都要用心守護太子，各個城門的守衛士兵，都睡著了，什麼都不知道。太子剛出來的時候就像太陽升起一樣，放出光明普照世界，在路上走的時候我走在最前面，剛出來的時候，我反而贊助了他，各個城門自然而然地打開了，干陟當時腳沒有踩到地上，剃髮扔到空中，交換衣服，種種事情都是諸天神的力量所為。』 當時，耶輸陀羅痛苦難忍，突然倒在地上，流著眼淚說：『苦啊苦啊！為什麼太子拋棄我離開了，難道沒有聽說過韋陀論說，古代有國王進入深山，帶著他的妃子一起修行聖行嗎？』
English version: Then he spoke in verse: 'If it is said that this place is not a blessed land, then such a person of superior virtue should not be born here. Since he has manifested such a rare body of merit, he should naturally become a holy king of the world.' At that time, Yashodhara cried out in sorrow, rebuking Channa, saying, 'Channa! When the prince left, I was in a deep and heavy sleep that night, unaware of anything. Where did you take the prince? Is it near or far, that you have returned alone? Channa! You are of no benefit, you are my enemy, you have harmed me. The evil deeds you have done are now complete, do not pretend to weep. Channa! This horse usually neighs and can be heard for several miles, why was it so silent that night, and today its cries only increase my sorrow? You and Kanthaka have both done wrong, leaving me without support, the city empty, all because of Kanthaka and you, Channa.' Then, Channa wept sorrowfully, and replied to Yashodhara, 'Your Majesty should not scold Kanthaka, nor should you blame me, for Kanthaka and I were initially without fault. Why is that? When Kanthaka left, it was not without difficulty, it neighed and stamped the ground, refusing to go forward, its neighing could be heard for half a yojana, and the sound of its hooves could be heard for a krosa, but it was only because of the power of the gods that Your Majesty did not awaken. What fault do Kanthaka and I have? The Great King had previously given strict orders that all those around should carefully guard the prince, and the soldiers guarding the city gates were all asleep, unaware of anything. When the prince first came out, it was like the sun rising, emitting light that illuminated the world. On the road, I walked in front, and when he first came out, I instead assisted him. The city gates opened naturally, Kanthaka's feet did not touch the ground at that time, his hair was shaved and thrown into the air, his clothes were exchanged, all these things were done by the power of the gods.' At that time, Yashodhara, overwhelmed with pain, suddenly collapsed to the ground, weeping and saying, 'Oh, the pain, the pain! Why has the prince abandoned me and left? Have I not heard the Vedas say that in ancient times, there were kings who entered the deep mountains, taking their consorts with them to practice holy conduct?'
。何故今日獨舍我去？車匿！太子若為生天修諸苦行，求諸天女；然彼天女何必可求，乃舍王位及棄我等。車匿！我實不願獨自生天，亦不自求人間妙樂，愿與我主生生之處，恒作夫妻，還如向時受勝果報。』作此語已，悲哀啼哭，又言：『車匿！我主今在何處，使我無端遂同孤寡，於今已往，不衣好衣不食美食，香華瓔珞我身永絕，雖復居家恒常作于山林之想。』耶輸陀羅以無數千言責于車匿，車匿前進諫言：『大妃！莫生如是酸切懊惱。所以者何？太子出時諸天翊從，東方天王及乾闥婆主，南方天王及鳩槃茶主，西方天王及大龍主，北方天王及夜叉主，其身悉被金剛鎧甲，或執弓刀，或持矛戟，或復導前，或復隨後，梵王帝釋及日月天，皆將眷屬，欲界天子，化作摩那婆身，天人寶女無數千億皆大歡喜，將天妙華散太子上。太子觀見，不取不捨不貪不高，猶如虛空無所掛礙，我今難可一一具說。』
「爾時，輸檀王遙聞宮內哀哭之聲，便從自宮蒼忙而出。是時，車匿赍菩薩寶冠珠瓔傘蓋，牽彼干陟來至王前，一一具陳頭面作禮。
「時，輸檀王既見菩薩諸莊嚴具，兼聞車匿所說言詞，失聲大喚作如是言：『嗚呼嗚呼！我之愛子，一旦揹我今何所去？』自絕宛轉號啕而哭
現代漢語譯本：『為何今日獨自舍我而去？車匿！太子若是爲了昇天而修行各種苦行，尋求天女；然而那些天女未必能夠求得，卻捨棄了王位和我們。車匿！我實在不願獨自昇天，也不自求人間的享樂，愿與我的夫君生生世世，恒常為夫妻，還像從前一樣享受美好的果報。』說完這些話，她悲哀地啼哭，又說：『車匿！我的夫君現在在哪裡，使我無端地如同孤寡之人，從今以後，不再穿華美的衣服，不再吃美味的食物，香花瓔珞我身上永遠絕跡，即使身在家中，也常常想著身處山林。』耶輸陀羅用無數的言語責備車匿，車匿上前勸諫說：『大妃！不要如此悲傷懊惱。這是為什麼呢？太子離開時，諸天都在護衛跟隨，東方天王和乾闥婆之主，南方天王和鳩槃茶之主，西方天王和大龍之主，北方天王和夜叉之主，他們身上都穿著金剛鎧甲，有的拿著弓刀，有的拿著矛戟，有的在前面引導，有的在後面跟隨，梵天、帝釋和日月天，都帶著眷屬，欲界天子，化作摩那婆的身形，無數千億的天人寶女都非常歡喜，將天上的美妙鮮花散在太子身上。太子看見這些，不取不捨，不貪不戀，就像虛空一樣沒有任何掛礙，我難以一一詳細說出。』 這時，凈飯王遠遠聽到宮內哀哭的聲音，便從自己的宮殿匆忙出來。這時，車匿拿著菩薩的寶冠、珠瓔、傘蓋，牽著干陟來到國王面前，一一陳述，頭面著地行禮。 這時，凈飯王看到菩薩的各種莊嚴之物，又聽到車匿所說的話，失聲大叫，說：『嗚呼嗚呼！我的愛子，一旦背離我，現在去了哪裡？』他悲痛欲絕，號啕大哭。
English version: 'Why have you left me alone today? Charioteer! If the prince is practicing various austerities to ascend to heaven, seeking heavenly maidens; yet those heavenly maidens may not be attainable, but he has abandoned the throne and us. Charioteer! I truly do not wish to ascend to heaven alone, nor do I seek worldly pleasures for myself. I wish to be husband and wife with my lord in every life, always, and enjoy the same wonderful rewards as before.' After saying these words, she wept sorrowfully, and then said: 'Charioteer! Where is my lord now, that I am suddenly like a widow? From now on, I will no longer wear beautiful clothes, nor eat delicious food. Fragrant flowers and necklaces will forever be absent from my body. Even though I am at home, I will always think of being in the mountains.' Yashodhara rebuked Charioteer with countless words, and Charioteer stepped forward to advise: 'Great Queen! Do not be so sad and distressed. Why is that? When the prince left, all the gods were protecting and following him. The Eastern Heavenly King and the lord of the Gandharvas, the Southern Heavenly King and the lord of the Kumbhandas, the Western Heavenly King and the lord of the Great Dragons, the Northern Heavenly King and the lord of the Yakshas, all of them were wearing diamond armor. Some held bows and swords, some held spears and halberds, some were leading the way, and some were following behind. Brahma, Indra, and the Sun and Moon Gods, all brought their retinues. The sons of the desire realm gods, transformed into the forms of Manava, countless billions of heavenly maidens were all very happy, scattering heavenly beautiful flowers on the prince. The prince saw these, neither taking nor rejecting, neither greedy nor attached, like the void, without any hindrance. It is difficult for me to describe everything in detail.' At this time, King Suddhodana heard the sound of weeping from the palace from afar, and hurriedly came out from his own palace. At this time, Charioteer, carrying the Bodhisattva's jeweled crown, pearl necklaces, and parasol, led Kanthaka to the king, and reported everything, bowing his head to the ground. At this time, King Suddhodana, seeing the Bodhisattva's various adornments, and hearing the words spoken by Charioteer, cried out in a loud voice, saying: 'Alas, alas! My beloved son, having abandoned me, where has he gone now?' He was heartbroken and wept bitterly.
。是時，迦毗羅城所有居人，悉皆哀哭聲震天地，諸釋眷屬各各悲戀，不能自持，相視流淚，咸來諫喻扶王令坐。王雖暫穌，少時還絕，良久醒悟，責車匿言：『汝將我子棄擲何處？』車匿惶怖，白言：『大王！太子棄捨五欲不染世間，慇勤切諫都無回意，即語我言：「汝莫諫我，我今不須一切欲樂，愿舍國位樂此山林。」』
「時，輸檀王重聞車匿如是語已，流淚懊惱，語車匿言：『我今窮矣，無復氣勢，手足悉折，猶如朽株，亦如大樹無有枝葉，敵境或當輕侮於我，我今單己無所能為。嗚呼我子！最勝丈夫，何故棄家違離我願？嗚呼我子！諸相滿足百福莊嚴，一一相中皆悉備具，伺諸婇女睡眠不覺，忽然而出。嗚呼我子！善巧多智，昔在宮內我無憂愁，今舍我去無復依倚。嗚呼我子！上族中生，恒為眾人之所尊重，棄捨寶位及以四方一切眷屬，單己而去，譬如白象摧折大木。我子去時，所有城門難開難閉，開閉之時其聲遠徹，云何此夜人皆不聞？必是天神令無聲響。嗚呼我子！捐舍寶位如棄涕唾，我先為汝造三時殿，調適寒暄，云何一朝棄之而去，娛樂曠野遊處山林，甘與禽獸而為伴侶？於今已往，護城諸神皆悉棄捨此城而去
現代漢語譯本：當時，迦毗羅城的所有居民，都哀哭得聲音震天動地，各位釋迦族的親屬都悲傷戀念，不能自持，互相看著流淚，都來勸慰扶持國王讓他坐下。國王雖然暫時甦醒，但過一會兒又昏厥過去，過了很久才醒悟，責問車匿說：『你把我兒子拋棄在哪裡了？』車匿惶恐害怕，稟告說：『大王！太子拋棄五欲，不被世俗污染，懇切勸諫都沒有回心轉意，就對我說：「你不要勸我了，我現在不需要一切的欲樂，願意捨棄王位，喜歡這山林。」』 當時，凈飯王再次聽到車匿這樣說后，流著眼淚懊惱，對車匿說：『我現在窮途末路了，沒有了氣勢，手腳都像折斷了一樣，如同朽木，也像大樹沒有了枝葉，敵國或許會輕視我，我現在孤身一人，無能為力。唉，我的兒子！最優秀的男子漢，為什麼拋棄家庭違揹我的意願？唉，我的兒子！相貌圓滿，百福莊嚴，每一個相貌都具備，趁著那些宮女們睡著不覺，忽然就離開了。唉，我的兒子！聰明多智，以前在宮裡我沒有憂愁，現在舍我而去，我沒有了依靠。唉，我的兒子！出身高貴，一直被眾人所尊重，拋棄了寶貴的王位以及四方所有的親屬，獨自一人離去，就像白象摧毀大樹一樣。我的兒子離開時，所有的城門難以開啟和關閉，開啟和關閉的時候聲音傳得很遠，為什麼今天晚上人們都沒有聽到？一定是天神讓它沒有聲音。唉，我的兒子！拋棄寶貴的王位就像丟棄鼻涕唾沫一樣，我先前為你建造了三時殿，調節寒冷和溫暖，為什麼一夜之間就拋棄了它而去，在曠野娛樂，在山林遊玩，甘願與禽獸為伴？從今以後，守護城市的諸神都拋棄這座城市而去了。』
English version: At that time, all the residents of Kapilavastu were weeping with cries that shook the heavens and the earth. The Shakya relatives were all grieving and longing, unable to control themselves, looking at each other with tears, and they all came to advise and support the king to sit down. Although the king temporarily revived, he fainted again after a while. After a long time, he woke up and questioned Channa, saying, 'Where did you abandon my son?' Channa was terrified and reported, 'Your Majesty! The prince has abandoned the five desires and is not tainted by the world. He earnestly advised but did not change his mind. He said to me, "Do not advise me, I do not need all pleasures now, I am willing to abandon the throne and love this mountain forest."' Then, King Suddhodana, upon hearing Channa's words again, wept with remorse and said to Channa, 'I am now at the end of my rope, without any power. My hands and feet are all broken, like rotten wood, or like a large tree without branches and leaves. The enemy countries may despise me. I am now alone and powerless. Alas, my son! The most excellent man, why did you abandon your family and go against my wishes? Alas, my son! Your appearance is perfect, adorned with a hundred blessings, every feature is complete. Taking advantage of the palace women sleeping unaware, you suddenly left. Alas, my son! Clever and wise, I had no worries when you were in the palace. Now that you have left me, I have no support. Alas, my son! Born of a noble lineage, always respected by everyone, you abandoned the precious throne and all your relatives in all directions, leaving alone, like a white elephant destroying a large tree. When my son left, all the city gates were difficult to open and close, and the sound of opening and closing traveled far. Why did people not hear it tonight? It must be that the gods made it silent. Alas, my son! You abandoned the precious throne like discarding snot and spit. I previously built three palaces for you, adjusting for cold and warmth. Why did you abandon them overnight and go to enjoy yourself in the wilderness, wandering in the mountains and forests, willing to be companions with birds and beasts? From now on, the gods who protect the city have all abandoned this city and left.'
。嗚呼我子！愛念之心徹我骨髓，何故棄我入于山林？』
「爾時，輸檀王憶念菩薩不捨晝夜，欲抑令還，復思仙人昔日有記：『若在家者當爲轉輪聖王，七寶自然主四天下，千子具足端正勇健，能伏怨敵；若令出家，必得阿耨多羅三藐三菩提，開化十方。』定知我子必不肯還。普召大臣而告之曰：『卿等在家皆有子息，共相娛樂目前有慰，不念吾憂，吾有一子奇相聖達，當爲轉輪聖王主四天下，一旦離別入于深山窮谷絕險無人之處，飢渴寒熱令誰所悉？卿等子弟宜擇五人追而侍之，若中道還者滅卿五族。』大臣奉敕即簡五人，入山求侍。是時，五人追不能及，心自念言：『是為逸人，行不擇路何道之有？我若歸還必滅吾族，不如選可住處隨意而住。』於是五跋陀羅遁于山林。」
方廣大莊嚴經卷第六 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第七
中天竺國沙門地婆訶羅奉 詔譯
頻婆娑羅王勸受俗利品第十六
爾時佛告諸比丘：「車匿奉菩薩教，安慰大王及摩訶波阇波提、耶輸陀羅、諸釋種等，令離憂惱。為欲饒益諸眾生故，剃除鬚髮，向獵師邊，以憍奢耶衣貿易袈裟清凈法服，於是詣鞞留梵志苦行女人所
『唉，我的孩子啊！愛你的心已經深入我的骨髓，你為何要拋棄我進入山林？』 當時，輸檀王日夜思念菩薩，想要阻止他回來，又想起仙人以前的預言：『如果他在家，應當成為轉輪聖王，七寶自然出現，統治四天下，擁有一千個相貌端正、勇猛健壯的兒子，能夠降伏怨敵；如果讓他出家，必定能夠證得阿耨多羅三藐三菩提，開化十方。』他斷定自己的兒子一定不會回來。於是召集大臣，告訴他們說：『你們在家都有子嗣，可以互相娛樂，眼前有安慰，卻不體諒我的憂愁。我有一個兒子，相貌奇特，聖明通達，本應成為轉輪聖王，統治四天下，卻一旦離別，進入深山窮谷，在無人之處，飢渴寒冷，有誰知道他的情況？你們的子弟應該挑選五人去追隨侍奉他，如果中途返回，就滅你們五族。』大臣們接受命令，立即挑選了五個人，入山去侍奉。當時，這五個人追趕不上，心中自想：『他是個逸士，行走不擇道路，哪裡有路可走？我們如果回去，必定會滅族，不如選擇一個可以居住的地方隨意住下。』於是，這五跋陀羅就隱遁在山林之中。 《方廣大莊嚴經》卷第六 大正藏第 03 冊 No. 0187 《方廣大莊嚴經》 《方廣大莊嚴經》卷第七 中天竺國沙門地婆訶羅奉 詔譯 頻婆娑羅王勸受俗利品第十六 當時，佛告訴眾比丘：『車匿奉菩薩的教導，安慰大王以及摩訶波阇波提、耶輸陀羅、各位釋迦族人等，讓他們不再憂愁煩惱。爲了利益一切眾生，菩薩剃除了鬚髮，前往獵人那裡，用憍奢耶衣換取了袈裟清凈的法服，於是前往鞞留梵志苦行女人那裡。』
'Alas, my son! The love for you has penetrated my very bones. Why have you abandoned me to enter the mountains and forests?' At that time, King Suddhodana was constantly thinking of the Bodhisattva, day and night, wanting to stop him from returning. He also remembered the prophecy of the sage: 'If he remains at home, he will become a Chakravartin king, with the seven treasures appearing naturally, ruling the four continents, possessing a thousand sons who are handsome, brave, and strong, capable of subduing enemies; if he leaves home, he will surely attain Anuttara-samyak-sambodhi, enlightening the ten directions.' He was certain that his son would not return. So he summoned his ministers and told them: 'You all have children at home, who can entertain each other and provide comfort. You do not understand my worries. I have a son, with extraordinary features and saintly wisdom, who should become a Chakravartin king, ruling the four continents. Yet, he has left me to enter the deep mountains and valleys, in a desolate and dangerous place. Who will know of his hunger, thirst, cold, and heat? Your sons should select five people to follow and serve him. If they return halfway, I will destroy your five clans.' The ministers accepted the order and immediately selected five people to go into the mountains to serve him. At that time, the five people could not catch up with him. They thought to themselves: 'He is a recluse, walking without choosing a path. Where is there a road to follow? If we return, our clans will surely be destroyed. It is better to choose a suitable place to live as we please.' Thus, these five Bhadras hid themselves in the mountains and forests. The Great Adornment Sutra, Volume Six Taisho Tripitaka Volume 03, No. 0187, The Great Adornment Sutra The Great Adornment Sutra, Volume Seven Translated by the Śramaṇa Divākara from Central India, under Imperial Decree Chapter Sixteen: King Bimbisara Encourages Acceptance of Worldly Benefits At that time, the Buddha told the Bhikshus: 'Channa, following the Bodhisattva's instructions, comforted the King, as well as Mahaprajapati, Yasodhara, and the various Shakya clansmen, relieving them of their worries and distress. For the benefit of all sentient beings, the Bodhisattva shaved his beard and hair, went to the hunter, and exchanged his Kausheya garment for the pure Dharma robe of a Kasaya. Then, he went to the ascetic woman of the Bhargava Brahmin.'
。時彼女人，奉請菩薩明日設齋。既受請已，次往波頭摩梵志苦行女人所。時彼女人，亦請菩薩明日設齋。既受請已，復往利婆陀梵行仙人所。時彼仙人，亦請菩薩明日設齋。既受請已，復往光明調伏二仙人所，其仙亦請菩薩明日設齋。諸比丘！菩薩次第至毗舍離城。城傍有仙，名阿羅邏，與三百弟子俱，常為弟子說無所有處定。時彼仙人遙見菩薩心生希有，告諸弟子：『汝等應觀是勝上人。』諸弟子等白仙人言：『我見是人形貌端正，昔所未有，為從何來？』比丘！我于爾時問阿羅邏言：『汝所證法可得聞乎？今欲修行愿為我說。』仙言：『瞿曇！我所證法甚深微妙，若能學者當爲宣說令得修習。若有清信善男子，受我教者，皆得成就無所有處微妙之定。』
「諸比丘！我聞仙人所說，作是念言：『我今自有精進念定樂欲信慧，獨在一處常勤修習心無放逸，必證彼仙所得之法。』於是精勤修習心不厭倦，經于少時皆已得證。既得定已往仙人所作如是言：『大仙！汝唯證此，更有餘法？』仙言：『瞿曇！我唯得此，更無餘法。』菩薩報言：『如是之法我已現證。』仙言：『以我所證汝亦能證，我之與汝宜應共住教授弟子。』諸比丘！是時仙人甚相尊重，即以最上微妙供具供養於我，諸學徒中以我一人為其等侶
現代漢語譯本：當時，那位女子邀請菩薩明天接受齋飯供養。菩薩接受邀請后，接著前往波頭摩梵志苦行女人的住所。那位女人也邀請菩薩明天接受齋飯供養。菩薩接受邀請后，又前往利婆陀梵行仙人的住所。那位仙人也邀請菩薩明天接受齋飯供養。菩薩接受邀請后，又前往光明調伏二位仙人的住所，那兩位仙人也邀請菩薩明天接受齋飯供養。諸位比丘！菩薩依次來到毗舍離城。城邊有一位仙人，名叫阿羅邏，和三百位弟子在一起，經常為弟子們講說無所有處定。當時，那位仙人遠遠地看見菩薩，心中感到稀有，告訴弟子們：『你們應當看看這位殊勝的人。』弟子們對仙人說：『我們看到這個人，形貌端正，以前從未見過，他是從哪裡來的？』比丘們！我當時問阿羅邏說：『你所證悟的法可以讓我聽聽嗎？我現在想修行，希望你能為我講說。』仙人說：『瞿曇！我所證悟的法非常深奧微妙，如果能學習的人，我當爲他宣說，讓他能夠修習。如果有清凈信仰的善男子，接受我的教導，都能成就無所有處微妙的禪定。』 現代漢語譯本：諸位比丘！我聽了仙人所說，心中想：『我現在自己有精進、念、定、樂欲、信、慧，獨自一人在安靜的地方，經常勤奮修習，心不放逸，必定能證得那位仙人所證悟的法。』於是我精勤修習，心不厭倦，經過短暫的時間，都已證得。證得禪定后，我前往仙人那裡，對他說：『大仙！你只證得這個，還有其他法嗎？』仙人說：『瞿曇！我只證得這個，沒有其他法了。』菩薩回答說：『這樣的法我已經親自證得了。』仙人說：『你既然能證得我所證得的，我和你應當一起住，共同教導弟子。』諸位比丘！當時，仙人非常尊重我，用最上等的微妙供品供養我，在所有學徒中，把我當成和他同等的人。
English version: At that time, that woman invited the Bodhisattva to accept a meal offering the next day. Having accepted the invitation, he then went to the dwelling of the ascetic woman of the Brahmin named Paduma. That woman also invited the Bodhisattva to accept a meal offering the next day. Having accepted the invitation, he then went to the dwelling of the ascetic named Libhata. That ascetic also invited the Bodhisattva to accept a meal offering the next day. Having accepted the invitation, he then went to the dwelling of the two ascetics named Brightness and Subduing, and those ascetics also invited the Bodhisattva to accept a meal offering the next day. Monks! The Bodhisattva then went in order to the city of Vaishali. Near the city was an ascetic named Arada, who was with three hundred disciples, and he often spoke to his disciples about the attainment of the sphere of nothingness. At that time, that ascetic saw the Bodhisattva from afar, and his heart felt rare and wonderful, and he said to his disciples: 'You should look at this superior person.' The disciples said to the ascetic: 'We see this person, whose form and appearance are so upright, which we have never seen before, where did he come from?' Monks! At that time, I asked Arada, saying: 'Can the Dharma that you have realized be heard? I now wish to practice, and I hope you can speak it for me.' The ascetic said: 'Gautama! The Dharma that I have realized is very profound and subtle, if there is someone who can learn it, I will speak it for him, so that he can practice it. If there is a pure and faithful good man, who accepts my teachings, he can all achieve the subtle concentration of the sphere of nothingness.' English version: Monks! Having heard what the ascetic said, I thought: 'I now have diligence, mindfulness, concentration, desire, faith, and wisdom, and I will be alone in a quiet place, constantly diligently practicing, and my mind will not be lax, and I will surely realize the Dharma that that ascetic has realized.' Therefore, I diligently practiced, and my mind was not weary, and after a short time, I had all realized it. Having attained the concentration, I went to the ascetic and said to him: 'Great ascetic! Have you only realized this, or is there another Dharma?' The ascetic said: 'Gautama! I have only realized this, there is no other Dharma.' The Bodhisattva replied: 'I have already personally realized such a Dharma.' The ascetic said: 'Since you can realize what I have realized, you and I should live together and teach the disciples together.' Monks! At that time, the ascetic greatly respected me, and offered me the most superior and subtle offerings, and among all the disciples, he treated me as his equal.
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「比丘！我時思惟：『仙人所說非能盡苦，何法能為離苦之因？』即于彼時出毗舍離城漸次遊行，往摩伽陀國王舍大城，入靈鷲山獨住一處，常為無量百千諸天之所守護，晨旦著衣執持應器，從溫泉門入王舍城次第乞食。行步詳雅諸根寂然，觀前五肘心無散亂，城中諸人見菩薩來心生希有，咸作是言：『此是何人？為是山神，為是梵王，為是帝釋，為是四天王耶？』」
爾時世尊，而說偈言：
「菩薩清凈身， 光明無有量， 威儀悉具足， 心靜極調柔。 處在靈鷲山， 自守出家法， 于彼晨朝時， 著衣持缽已， 調伏身心故， 入城而乞食。 身如融金聚， 相好以莊嚴， 路傍若男女， 觀者無厭足。 城中居民輩， 見是勝人來， 皆生希有心， 奔馳競瞻仰， 斯人甚奇特， 今從何所來？ 有諸婇女等， 咸升妙樓閣， 于彼窗牖間， 𨶳望不暫舍。 街衢盡充滿， 阛阓悉空虛， 棄捨所作業， 俱來候菩薩。 有人遽往告， 頻婆娑羅王： 『今有梵天來， 入城而乞食。』 復有作是言： 『或是天帝釋， 夜摩兜率天， 化樂他化主
現代漢語譯本：『比丘們！我當時思考：『仙人所說的並不能完全解除痛苦，什麼方法才能成為脫離痛苦的原因呢？』就在那時，我離開毗舍離城，逐漸前往摩伽陀國的王舍大城，進入靈鷲山獨自居住。我常被無數百千諸天守護。早晨穿好衣服，拿著缽，從溫泉門進入王舍城依次乞食。我行走時步態安詳，諸根寂靜，目光注視前方五肘的距離，心中沒有雜念。城中的人們見到菩薩到來，心中感到稀有，都說：『這是什麼人？是山神，還是梵天，是帝釋，還是四大天王呢？』 當時，世尊說了這樣的偈語： 『菩薩清凈的身體，光明無量，威儀完全具備，內心平靜極其柔和。 住在靈鷲山，遵守出家人的法則，在那清晨的時候，穿好衣服拿著缽，爲了調伏身心，進入城中乞食。 身體如同熔化的金子，相貌美好莊嚴，路旁的男女，觀看的人沒有厭倦。 城中的居民們，見到這位殊勝的人到來，都生起稀有的心，奔跑著爭相瞻仰。 這個人非常奇特，現在是從哪裡來的呢？ 有些宮女等，都登上精美的樓閣，在窗戶邊，凝望著不肯離開。 街道都擠滿了人，市場都空無一人，人們都放下手中的工作，一起來等候菩薩。 有人趕緊去告訴頻婆娑羅王：『現在有梵天來到，進入城中乞食。』 又有人說：『或許是天帝釋，夜摩天、兜率天，化樂天、他化自在天的主宰。』
English version: 'Monks! I then thought: 『What the ascetics say cannot completely end suffering. What method can be the cause of escaping suffering?』 At that time, I left the city of Vaishali, gradually went to the great city of Rajagriha in Magadha, and entered Vulture Peak Mountain to live alone. I was constantly protected by countless hundreds of thousands of devas. In the morning, I put on my robes, took my bowl, and entered Rajagriha through the hot spring gate to beg for alms in order. My gait was serene, my senses were tranquil, my gaze was fixed on the distance of five cubits ahead, and my mind was without distractions. The people in the city, seeing the Bodhisattva arrive, felt it was rare and said: 『Who is this person? Is he a mountain god, or Brahma, or Indra, or one of the Four Heavenly Kings?』 At that time, the World Honored One spoke these verses: 『The Bodhisattva』s pure body, its light is immeasurable, its demeanor is complete, and its heart is calm and extremely gentle. Dwelling on Vulture Peak Mountain, observing the rules of a renunciate, at that morning time, having put on robes and taken the bowl, in order to tame body and mind, entered the city to beg for alms. The body is like a mass of molten gold, adorned with auspicious marks, the men and women by the roadside, those who watched were never tired of it. The residents of the city, seeing this superior person arrive, all gave rise to a rare feeling, running and vying to gaze upon him. This person is very extraordinary, where has he come from now? Some palace women and others, all ascended to beautiful pavilions, at the windows, gazing without leaving for a moment. The streets were all crowded, the markets were all empty, people abandoned their work, and all came to wait for the Bodhisattva. Someone hurried to tell King Bimbisara: 『Now Brahma has come, entering the city to beg for alms.』 Others said: 『Perhaps it is Indra, or the lords of the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, or the Paranirmitavasavartin Heaven.』
。 四天及日月， 或是羅睺等， 鞞留質多羅， 薄離諸天眾。』 復有白王言： 『此是靈山神， 大王應當知， 王今獲大利。』 時王聞此語， 心生大喜悅， 自陟高樓上， 遙觀菩薩身。 相好甚端嚴， 譬如真金聚， 王因敕左右， 奉獻菩薩食， 並遣尋所住， 隨逐而觀之， 使者隨菩薩， 見往靈鷲山， 歸來白大王， 具陳所見事。 王聞是事已， 益增希有心， 于彼晨朝時， 嚴駕躬親謁。 遙睹巖石中， 光相極清凈， 威容甚嚴好， 不動若須彌， 屏除諸侍從， 徒步而前進。 頂禮菩薩足， 種種慰問已， 而白菩薩言： 『大士從何來？ 鄉邑在何處？ 父母為是誰？ 為是婆羅門， 為是剎帝利？ 或是諸仙聖？ 仁者如實說。』 菩薩答王言： 『我父輸檀王。 居住雪山下， 城名迦毗羅， 人民甚安樂， 為求無上道， 是故今出家。』 王重稽首言： 『仁今盛少年， 容顏甚端正， 應受五欲樂， 何為乃行乞？ 我當舍此國， 與汝共治之。 今者幸相見， 中心甚欣喜， 愿得作親友， 共蒞于王位
現代漢語譯本 『四天王、日月，或是羅睺等，鞞留質多羅，薄離諸天眾。』 又有人對國王說：『這是靈山的神，大王您應當知道，您現在獲得了大利益。』 當時國王聽到這話，心中非常高興，親自登上高樓，遙望菩薩的身影。 菩薩的相貌非常端莊，就像真金堆積而成，國王於是命令左右侍從，奉獻食物給菩薩，並派遣人去尋找菩薩的住處，跟隨觀察。 使者跟隨菩薩，看見他去了靈鷲山，回來稟告國王，詳細陳述了所見之事。 國王聽了這些事，更加感到稀有，在第二天早晨，準備好車駕親自去拜見。 遠遠地看到巖石中，菩薩的光相極其清凈，威儀容貌非常美好，不動如須彌山。 國王屏退了所有侍從，徒步向前走去。 頂禮菩薩的腳，各種慰問之後，對菩薩說：『大士從哪裡來？家鄉在哪裡？父母是誰？是婆羅門，還是剎帝利？或者是諸位仙聖？請您如實相告。』 菩薩回答國王說：『我的父親是凈飯王，住在雪山下，城名叫迦毗羅，那裡的人民非常安樂，爲了尋求無上的道，所以我現在出家。』 國王再次叩頭說：『您現在正值盛年，容貌非常端正，應該享受五欲之樂，為何要行乞？我願意捨棄這個國家，與您共同治理。今天有幸相見，心中非常歡喜，希望能夠成為親友，一同登上王位。』
English version 'The Four Heavenly Kings, the sun and moon, or Rahu and others, Bheru-chitara, and the various heavenly hosts of the Bha-li.' Then someone said to the king, 'This is a deity of the Sacred Mountain. Your Majesty should know that you have now obtained great benefit.' At that time, the king, hearing these words, was greatly delighted. He ascended a high tower and gazed at the Bodhisattva's form from afar. The Bodhisattva's appearance was extremely dignified, like a pile of pure gold. The king then ordered his attendants to offer food to the Bodhisattva and sent people to find his dwelling place and observe him. The messengers followed the Bodhisattva and saw him go to Mount Gridhrakuta. They returned and reported to the king, detailing what they had seen. Upon hearing these things, the king felt even more amazed. The next morning, he prepared his carriage and went to pay his respects in person. From afar, he saw the Bodhisattva's radiant form in the rocks, extremely pure, with a majestic and beautiful appearance, unmoving like Mount Sumeru. The king dismissed all his attendants and walked forward on foot. He bowed at the Bodhisattva's feet, and after various greetings, said to the Bodhisattva, 'Great One, where do you come from? Where is your hometown? Who are your parents? Are you a Brahmin or a Kshatriya? Or are you one of the holy sages? Please tell me the truth.' The Bodhisattva replied to the king, 'My father is King Suddhodana. He lives below the Himalayas, in a city called Kapilavastu, where the people are very peaceful. I have renounced the world to seek the supreme path.' The king bowed again and said, 'You are now in your prime, with a very handsome appearance. You should be enjoying the pleasures of the five senses. Why do you beg for alms? I am willing to give up this kingdom and rule it with you. I am very happy to have met you today. I wish to become your friend and share the throne with you.'
。 何為樂獨處， 空山林野中？』 菩薩於是時， 以柔軟音句， 徐答大王言： 『我今甚不戀， 世間諸榮位， 欲求寂滅故， 舍之而出家， 況乃于王國， 而復生貪羨？ 譬如娑竭龍， 大海為宮室， 豈復于牛跡， 而生愛著心？ 大王應當知， 五欲無邊過， 能令墮地獄， 餓鬼及畜生， 智者當遠之， 棄捨如涕唾。 欲如果熟已， 將墜自不久， 又如空中雲， 須臾而變滅， 如風駛飄鼓， 無時而暫停。 若著五欲者， 即失解脫樂。 誰有智慧士， 而求大苦因？ 若人未得欲， 貪火極熾然， 若已得之者， 轉復無厭足。 得已愛別離， 便生大苦惱。 天上微妙樂， 人中殊勝果， 假使世間人， 盡受二種報， 心亦未知足， 得此更求余。 譬如熱乏人， 渴逼飲堿水， 五欲亦如是， 悕求無息時， 常在生死中， 輪轉恒無際。 若有智慧者， 必凈攝諸根， 證無漏聖道， 爾乃名知足。 王今應觀身， 無常不堅固， 九孔恒流溢， 眾苦作機關。 我雖受五欲， 而不生貪著， 為求寂滅樂， 是故今出家
現代漢語譯本 『為何樂於獨處，在空曠的山林野地中？』 菩薩那時，用柔和的語氣， 緩緩地回答大王說：『我如今非常不留戀， 世間的一切榮華富貴，爲了追求寂滅的境界， 捨棄它們而出家，更何況是對一個王國， 而又產生貪婪和羨慕呢？譬如娑竭龍， 以大海為宮殿，難道還會對牛蹄印， 而產生愛戀和執著的心嗎？大王您應當知道， 五欲有無邊的過患，能使人墮入地獄， 餓鬼和畜生道，有智慧的人應當遠離它， 像拋棄鼻涕唾沫一樣。慾望如果像成熟的果實， 將要墜落也為時不遠，又像空中的雲彩， 轉眼間就會消散，像風迅速地吹動鼓， 沒有片刻的停歇。如果執著於五欲， 就會失去解脫的快樂。誰是有智慧的人， 會去追求巨大痛苦的根源呢？如果人沒有得到慾望， 貪婪的火焰就會極其熾熱，如果已經得到它， 反而更加沒有滿足的時候。得到之後又會愛別離， 便會產生巨大的苦惱。天上的微妙快樂， 人間的殊勝果報，假使世間的人， 都享受這兩種福報，內心也還是不會滿足， 得到了這個還想追求其他的。譬如一個熱得疲乏的人， 被口渴逼迫而飲用堿水，五欲也是這樣， 貪求的時候沒有停止，常常在生死輪迴中， 輪轉沒有邊際。如果有智慧的人， 必定會清凈地攝持諸根，證得無漏的聖道， 這樣才叫做知足。大王您現在應當觀察自身， 是無常而不堅固的，九個孔竅經常流出污穢， 各種痛苦作為機關。我雖然也享受五欲， 但是不產生貪戀和執著，爲了追求寂滅的快樂， 所以現在才出家。』
English version 'Why delight in solitude, in the empty mountains and forests?' The Bodhisattva then, with a gentle tone, Slowly replied to the great king: 'I now have no attachment, To all the glories and positions of the world, because I seek the state of Nirvana, I have renounced them and left home, how much less would I be greedy and envious of a kingdom? For example, the Sagara dragon, Whose palace is the great ocean, would it ever develop love and attachment for a cow's footprint? Great king, you should know, The five desires have boundless faults, they can cause one to fall into hell, The realms of hungry ghosts and animals, the wise should stay far away from them, Discarding them like phlegm and spittle. If desires are like ripe fruit, They will soon fall, and like clouds in the sky, They will vanish in an instant, like the wind swiftly blowing a drum, Without a moment's pause. If one is attached to the five desires, One will lose the joy of liberation. Who is a wise person, That would seek the cause of great suffering? If a person has not obtained desires, The flames of greed will burn fiercely, if they have already obtained them, They will become even more insatiable. Having obtained them, they will then face separation from what they love, And thus great suffering will arise. The subtle joys of heaven, The supreme rewards of the human realm, even if all people in the world, Were to enjoy these two kinds of blessings, their hearts would still not be satisfied, Having obtained this, they would seek more. Like a person exhausted by heat, Forced by thirst to drink alkaline water, the five desires are also like this, The desire for them never ceases, they are always in the cycle of birth and death, Revolving without end. If there is a wise person, They will surely purify and restrain their senses, attain the undefiled holy path, Only then can they be called content. Great king, you should now observe your own body, It is impermanent and not solid, the nine orifices constantly leak impurities, Various sufferings act as mechanisms. Although I also experience the five desires, I do not develop greed or attachment, because I seek the joy of Nirvana, That is why I have now left home.'
。』 頻婆娑羅言： 『善哉大導師！ 我本臣事汝， 汝是帝王子， 能棄五欲榮。 我今勸俗利， 必獲無量罪， 唯愿大慈悲， 哀愍舍我過。 當於此境界， 證得佛菩提， 愿使不我遺， 我當獲大利。 於是從座起， 頂禮菩薩足， 百千眾圍繞， 還返于自宮。 菩薩調伏心， 為世間依止， 隨益而去住， 當往尼連河。』」
苦行品第十七
佛告諸比丘：「王舍城邊有一仙人，摩羅之子名烏特迦，與七百弟子俱，常說非想非非想定。爾時菩薩見彼仙人，于大會中多聞聰慧眾所宗仰，作是思惟：『我若不至其所同其苦行，云何能顯彼所修行諸定過失？我今方便令彼自知，其所修習非為究竟；又欲開顯我之定慧利益一切，令彼眾會生希有心。』發是念已至仙人所，作如是言『仁者！誰為汝師？汝所修行復是何法？』仙人答言：『我本無師自然而悟。』菩薩告言：『我今故來求汝所證，愿為演說，我當行之。』仙言：『隨意所欲當爲宣說。』
「爾時菩薩受彼教已，於一靜處專精修學，由昔慣習定慧因緣，即得世間百千三昧，隨彼諸定，所有差別種種行相皆現在前
現代漢語譯本：頻婆娑羅王說：『太好了，偉大的導師！我本來是您的臣子，您是王子，卻能拋棄五欲的榮華。我現在勸您追求世俗的利益，必定會犯下無量的罪過，只希望您大慈大悲，可憐我，赦免我的過錯。當您在這個地方，證得佛的菩提時，希望您不要忘記我，我將獲得巨大的利益。』於是，他從座位上站起來，頂禮菩薩的腳，在成百上千人的簇擁下，返回了自己的宮殿。菩薩調伏了自己的心，成為世間的依靠，爲了利益眾生而決定去留，將前往尼連河。 佛告訴眾比丘：『在王舍城邊，有一位仙人，名叫烏特迦，是摩羅的兒子，和七百個弟子在一起，經常講說非想非非想定。當時，菩薩看到這位仙人在大會中，因為博學多聞、聰明智慧而受到眾人敬仰，心想：『我如果不去他那裡，和他一起修行苦行，怎麼能揭示他所修行的各種禪定的過失呢？我現在要用方便的方法，讓他自己知道，他所修習的不是究竟的；還要開顯我的禪定和智慧，利益一切眾生，讓他的聽眾產生稀有的想法。』有了這個想法后，菩薩就到了仙人那裡，說道：『仁者！誰是您的老師？您所修行的是什麼法？』仙人回答說：『我本來沒有老師，是自然開悟的。』菩薩說：『我今天特意來求證您所證悟的境界，希望您為我演說，我將按照您說的去做。』仙人說：『隨您的意願，我將為您宣說。』 『當時，菩薩接受了他的教導后，在一個安靜的地方專心修學，由於過去習慣了禪定和智慧的因緣，立刻獲得了世間百千種三昧，隨著這些禪定的不同，各種行相都呈現在眼前。
English version: King Bimbisara said: 'Excellent, great teacher! I was originally your subject, you are a prince, yet you can abandon the glory of the five desires. Now, if I were to persuade you to pursue worldly benefits, I would surely commit immeasurable sins. I only hope that you, with great compassion, will have pity on me and forgive my faults. When you attain Buddha's Bodhi in this place, I hope you will not forget me, and I will gain great benefit.' Then, he rose from his seat, bowed at the Bodhisattva's feet, and surrounded by hundreds and thousands of people, returned to his palace. The Bodhisattva subdued his mind, became the reliance of the world, and decided to go or stay for the benefit of sentient beings, and would go to the Nairanjana River. The Buddha told the monks: 'Near the city of Rajagriha, there was an ascetic, named Utkala, the son of Mara, who was with seven hundred disciples, and often spoke of the state of neither perception nor non-perception. At that time, the Bodhisattva saw this ascetic in the assembly, revered by the crowd for his erudition and wisdom, and thought: 'If I do not go to him and practice asceticism with him, how can I reveal the faults of the various samadhis he practices? Now I will use expedient means to let him know for himself that what he practices is not ultimate; I also want to reveal my samadhi and wisdom, to benefit all sentient beings, and to make his audience have rare thoughts.' Having this thought, the Bodhisattva went to the ascetic and said: 'Reverend one! Who is your teacher? What Dharma do you practice?' The ascetic replied: 'I originally had no teacher, I awakened naturally.' The Bodhisattva said: 'Today I have come specifically to seek proof of what you have realized, I hope you will explain it to me, and I will do as you say.' The ascetic said: 'As you wish, I will explain it to you.' 'At that time, after the Bodhisattva accepted his teachings, he diligently studied in a quiet place. Due to the past habit of samadhi and wisdom, he immediately attained hundreds and thousands of samadhis of the world. With the differences of these samadhis, all kinds of appearances manifested before him.'
。是時菩薩，復從定起謂仙人言：『過此定已更有何法？』仙言：『此最為勝，更無餘法。』菩薩作是思惟：『我有信、進、念、定、慧，速能證得彼仙之法，其所得者非為正路、非厭離法、非沙門法、非菩提法、非涅槃法。』」
佛告諸比丘：「菩薩為欲令彼諸仙舍其邪道，說如上事。時五跋陀羅先於彼所修行梵行，竊相議言：『我等久學尚未能測彼定淺深，云何太子于少時間，已能證得大仙之法，嫌未究竟更求勝者？由斯義故，必當證獲無上菩提。彼得道時，我等五人亦應有分。』作是念已，即舍仙人還從菩薩。
「爾時菩薩出王舍城，與五跋陀羅次第遊歷，向尼連河次伽耶山，于山頂上在一樹下敷草而坐。作是思惟：『世間若沙門、若婆羅門，放逸身心住于貪慾隨於熱惱，雖行苦行去道甚遠；譬如有人為求火故，便取濕木置之水中，鉆燧索火，是人有能求得火不？若人住貪慾等，雖行苦行不能證得出世勝智，亦復如是。』
「復作是念：『世間若沙門、若婆羅門，制御于身不行貪慾，于境界中心猶愛著，雖修苦行去道尚遠；譬如有人為求火故，猶取濕木置之陸地，鉆燧責火，是人有能求得火不？若復有人起貪愛等心未寂靜，雖行苦行不能證得出世勝智，亦復如是
現代漢語譯本：這時，菩薩又從禪定中起身，對仙人說：『超越這種禪定之後，還有什麼更高的法嗎？』仙人說：『這已經是最高深的了，沒有其他更高的法了。』菩薩心想：『我有信心、精進、正念、禪定、智慧，很快就能證得這位仙人的法。但他所證得的並非正道，不是厭離之法，不是沙門之法，不是菩提之法，也不是涅槃之法。』 佛陀告訴眾比丘：『菩薩爲了讓那些仙人捨棄邪道，才說了上面的話。當時，五位跋陀羅先前跟隨仙人修行梵行，他們私下議論說：『我們學了這麼久，都還不能測度他禪定的深淺，為什麼太子在這麼短的時間內，就能證得大仙的法，還嫌不夠究竟，要尋求更高的法呢？由此看來，他必定能證得無上菩提。他得道的時候，我們五個人也應該能分得一份。』他們這樣想后，就捨棄了仙人，又回到菩薩身邊。 『那時，菩薩離開王舍城，和五位跋陀羅依次遊歷，來到尼連河邊的伽耶山，在山頂的一棵樹下鋪草而坐。他心想：『世間的沙門或婆羅門，如果放縱身心，沉溺於貪慾，隨順煩惱，即使修行苦行，也離道甚遠。就像有人爲了求火，卻拿濕木頭放在水裡，鉆木取火，這個人能求到火嗎？如果有人沉溺於貪慾等，即使修行苦行，也不能證得出世的殊勝智慧，也是如此。』 『他又想：『世間的沙門或婆羅門，如果控制身體，不放縱貪慾，但內心仍然執著于外境，即使修行苦行，也離道還很遠。就像有人爲了求火，卻拿濕木頭放在陸地上，鉆木取火，這個人能求到火嗎？如果有人生起貪愛等心，內心沒有寂靜，即使修行苦行，也不能證得出世的殊勝智慧，也是如此。』
English version: At that time, the Bodhisattva, having risen from his meditation, said to the ascetic: 『Beyond this meditation, is there any higher dharma?』 The ascetic said: 『This is the highest, there is no other higher dharma.』 The Bodhisattva thought: 『I have faith, diligence, mindfulness, concentration, and wisdom, and I can quickly attain the ascetic's dharma. But what he has attained is not the right path, not the path of detachment, not the path of a śramaṇa, not the path of Bodhi, and not the path of Nirvana.』 The Buddha told the monks: 『The Bodhisattva spoke the above words in order to make those ascetics abandon their wrong paths. At that time, the five Bhadras, who had previously practiced Brahmacharya with the ascetic, secretly discussed among themselves: 『We have studied for so long and still cannot fathom the depth of his meditation. How can the prince, in such a short time, have attained the ascetic's dharma, and yet be dissatisfied and seek something higher? Because of this, he will surely attain unsurpassed Bodhi. When he attains the path, we five should also have a share.』 Having thought this, they abandoned the ascetic and returned to the Bodhisattva. 『At that time, the Bodhisattva left Rajagriha and, with the five Bhadras, traveled in succession to the Niranjana River near Gaya Mountain. On the top of the mountain, he sat on grass under a tree. He thought: 『If the śramaṇas or Brahmins of the world indulge their bodies and minds, dwell in greed, and follow their afflictions, even if they practice asceticism, they are very far from the path. It is like a person who, seeking fire, takes wet wood and places it in water, and tries to make fire by friction. Can this person obtain fire? If a person dwells in greed, etc., even if they practice asceticism, they cannot attain the transcendent wisdom of the world, and it is the same.』 『He also thought: 『If the śramaṇas or Brahmins of the world control their bodies and do not indulge in greed, but their minds still cling to external objects, even if they practice asceticism, they are still far from the path. It is like a person who, seeking fire, takes wet wood and places it on land, and tries to make fire by friction. Can this person obtain fire? If a person has greed and other unpacified thoughts, even if they practice asceticism, they cannot attain the transcendent wisdom of the world, and it is the same.』
。』
「復作是念：『世間若沙門、若婆羅門，攝衛身心離於貪慾除諸熱惱，最上寂靜修行苦行，即能證得出世勝智；譬如有人為求火故，取彼燥木置於乾地而鉆燧之，當知是人定求得火；若復有人不處貪慾，身心寂靜勤修苦行，即能證得出世勝智，亦復如是。』」
佛告諸比丘：「菩薩出伽耶山已，次第巡行至優樓頻螺池側東面，而視見尼連河，其水清冷湍洄皎潔，涯岸平正林木扶疏，種種花果鮮榮可愛，河邊村邑處處豐饒，棟宇相接人民殷盛。爾時菩薩漸至一處，寂靜閑曠無有丘墟，非近非遠不高不下，即作是念：『今止此地易可安神，往古已來修聖行者多於此住。』
「復作是念：『我今出於五濁惡世，見彼下劣眾生諸外道等，著我見者修諸苦行，無明所覆虛妄推求，自苦身心用求解脫。所謂或有執器巡乞行而食之；或有唯一掬食以濟一日；或不乞食任彼來施；或有不受來請須自往乞以求解脫。或有恒食草木根莖、枝葉花果、蓮藕狩糞、糠汁米泔油滓；或有不食沙糖、蘇油石蜜、淳酒甜酢種種美味以求解脫。或有乞一家食，若二若三乃至七家；或有一日一食、二日一食，乃至半月一月一度而食以求解脫
現代漢語譯本 又這樣想：『世間的沙門或婆羅門，如果能約束身心，遠離貪慾，消除煩惱，以最上寂靜的方式修行苦行，就能證得出世的殊勝智慧。譬如有人爲了求火，取來乾燥的木頭放在乾燥的地上鉆木取火，應當知道這個人一定能求得火。如果有人不貪戀慾望，身心寂靜，勤修苦行，也同樣能證得出世的殊勝智慧。』 佛陀告訴眾比丘：『菩薩離開伽耶山後，依次巡行到優樓頻螺池的東面，看見尼連河，河水清澈寒冷，水流回旋，潔白明亮，兩岸平坦，樹木茂盛，各種花果鮮艷可愛，河邊的村莊處處富饒，房屋相連，人民興旺。』當時，菩薩逐漸來到一處，那裡寂靜空曠，沒有廢墟，不遠不近，不高不低，於是心想：『現在住在這裡容易使心神安定，過去以來修行聖道的人大多住在這裡。』 又這樣想：『我現在身處五濁惡世，看到那些低劣的眾生和外道等，執著於我見，修行各種苦行，被無明所矇蔽，虛妄地尋求，自己折磨身心來求解脫。他們有的拿著器皿到處乞討食物；有的只吃一捧食物來維持一天；有的不乞討食物，任由別人施捨；有的不接受別人的邀請，必須自己去乞討來求解脫。有的常吃草木的根莖、枝葉花果、蓮藕、獸糞、糠汁、米泔、油滓；有的不吃砂糖、酥油、石蜜、純酒、甜醋等各種美味來求解脫。有的乞討一家食物，或者兩家、三家，甚至七家；有的一天吃一頓飯，或者兩天吃一頓飯，甚至半個月、一個月才吃一頓飯來求解脫。』
English version He further contemplated: 『If ascetics or Brahmins in the world can restrain their bodies and minds, detach from greed, eliminate afflictions, and practice asceticism in the most supreme tranquility, they can attain transcendent wisdom. For example, if someone seeks fire by taking dry wood and drilling it on dry ground, it is certain that they will obtain fire. Similarly, if someone is not attached to desires, keeps their body and mind tranquil, and diligently practices asceticism, they can also attain transcendent wisdom.』 The Buddha told the monks: 『After the Bodhisattva left Mount Gaya, he traveled in sequence to the east side of the Uruvilva Pool and saw the Nairanjana River. Its water was clear and cold, the currents swirled, and it was bright and pure. The banks were flat, the trees were lush, and various flowers and fruits were vibrant and lovely. The villages along the river were prosperous, with houses connected and people thriving.』 At that time, the Bodhisattva gradually arrived at a place that was quiet and spacious, without ruins, neither too near nor too far, neither too high nor too low. He thought: 『It is easy to settle the mind here, and many who have practiced the holy path in the past have resided here.』 He further contemplated: 『I am now in the evil world of the five turbidities, and I see those inferior beings and heretics, clinging to the view of self, practicing various austerities, obscured by ignorance, falsely seeking, and tormenting their bodies and minds to seek liberation. Some go around begging for food with a bowl; some eat only a handful of food to sustain themselves for a day; some do not beg for food, but accept whatever is given; some do not accept invitations but must go begging themselves to seek liberation. Some constantly eat the roots, stems, leaves, flowers, fruits, lotus roots, animal dung, bran juice, rice water, and oil dregs of plants; some do not eat sugar, ghee, rock candy, pure wine, sweet vinegar, and other delicacies to seek liberation. Some beg for food from one house, or two, or three, or even seven houses; some eat one meal a day, or one meal every two days, or even one meal every half month or month to seek liberation.』
。或有所食漸頓多少隨月增減；或有日食一撮乃至七撮；或有日食一麥一麻一米；或有唯飲凈水以求解脫。或有名稱神所自餓而死，謂隨己意生天人中；或有紡績鵂鹠毛羽以為衣服，或著樹皮，或著牛羊皮革糞掃毯毼，或著一衣乃至七衣，或黑或赤以為衣服，或覆露形；或手提三杖，或貫髑髏以求解脫。或一日一浴、一日二浴，乃至七浴或常不浴；或有涂灰或有涂墨；或坌糞土或帶萎花；或五熱炙身以煙燻鼻自墜高巖，常翹一足仰觀日月；或臥編椽棘刺、灰糞瓦石、板杵之上以求解脫、或作唵聲、婆娑聲、蘇陀聲、娑婆訶聲，受持咒術諷誦韋陀以求解脫。或依諸梵王、帝釋、摩醯首羅、突伽、那羅延、拘摩羅、迦旃延、摩致履伽、八婆蘇二阿水那、毗沙門、婆婁那、阿履致、旃陀羅、乾闥婆、阿修羅、迦婁羅、摩睺羅伽、夜叉、步多、鳩槃茶、諸天鬼神以求解脫。或有歸依地水火風空，山川河池溪壑大海，林樹蔓草塳墓四衢，養牛之處及[土*厘]肆間，或事刀劍輪槊一切兵器以求解脫。是諸外道怖生死故，勤求出離修習苦行都無利益。非歸依處而作歸依，非吉祥事生吉祥想
現代漢語譯本：或者他們吃的食物逐漸減少，隨著月份增減；或者他們每天吃一小撮，甚至七小撮；或者他們每天吃一粒麥子、一粒麻子、一粒米；或者他們只喝凈水以求得解脫。或者他們自稱是神，自己餓死，認為可以隨自己的意願轉生到天人之中；或者他們紡織貓頭鷹的羽毛作為衣服，或者穿著樹皮，或者穿著牛羊皮革、糞掃製成的毯子，或者穿著一件衣服甚至七件衣服，或者穿黑色或紅色的衣服，或者乾脆裸露身體；或者他們手持三根杖，或者用骷髏穿成串以求得解脫。或者他們一天洗一次澡、一天洗兩次澡，甚至一天洗七次澡，或者經常不洗澡；或者他們塗抹灰燼，或者塗抹墨汁；或者他們身上沾滿糞土，或者佩戴枯萎的花朵；或者他們用五種熱源炙烤身體，用煙燻鼻子，從高巖上跳下，經常單腳站立仰望日月；或者他們睡在編織的椽子、荊棘、灰燼、瓦礫、石板、杵臼之上以求得解脫，或者發出唵聲、婆娑聲、蘇陀聲、娑婆訶聲，受持咒語，諷誦韋陀經以求得解脫。或者他們皈依諸梵王、帝釋、摩醯首羅、突伽、那羅延、拘摩羅、迦旃延、摩致履伽、八婆蘇、二阿水那、毗沙門、婆婁那、阿履致、旃陀羅、乾闥婆、阿修羅、迦婁羅、摩睺羅伽、夜叉、步多、鳩槃茶、諸天鬼神以求得解脫。或者他們皈依地、水、火、風、空，山川、河流、池塘、溪谷、大海，樹林、蔓草、墳墓、十字路口，養牛的地方以及屠宰場，或者崇拜刀劍、輪、矛等一切兵器以求得解脫。這些外道因為害怕生死，勤奮地尋求出離，修習苦行，但都沒有任何利益。他們把不是皈依之處當作皈依之處，把不是吉祥的事情當作吉祥的事情。
English version: Or some of them gradually reduce their food intake, increasing or decreasing it with the months; or some eat a handful, even seven handfuls, a day; or some eat one grain of wheat, one grain of hemp, one grain of rice a day; or some drink only pure water to seek liberation. Or some call themselves gods, starve themselves to death, thinking they can be reborn among the heavenly beings according to their own will; or some weave owl feathers into clothing, or wear tree bark, or wear cow and sheep hides, blankets made of dung sweepings, or wear one garment or even seven garments, or wear black or red clothing, or simply go naked; or some carry three staffs, or string skulls together to seek liberation. Or some bathe once a day, twice a day, even seven times a day, or never bathe; or some smear themselves with ashes, or smear themselves with ink; or some cover themselves with dung, or wear withered flowers; or some scorch their bodies with five sources of heat, smoke their noses, jump from high cliffs, often stand on one foot gazing at the sun and moon; or some sleep on woven rafters, thorns, ashes, rubble, stone slabs, pestles to seek liberation, or utter 'Om', 'Vasa', 'Sudha', 'Svaha' sounds, uphold mantras, recite the Vedas to seek liberation. Or some take refuge in the Brahma Kings, Indra, Maheshvara, Durga, Narayana, Kumara, Katyayana, Matrka, the Eight Vasus, the Two Ashvins, Vaishravana, Varuna, Arichi, Chandala, Gandharvas, Asuras, Garudas, Mahoragas, Yakshas, Bhutas, Kumbhandas, all the gods and spirits to seek liberation. Or some take refuge in earth, water, fire, wind, space, mountains, rivers, ponds, streams, valleys, the great sea, forests, vines, tombs, crossroads, places where cattle are kept, and slaughterhouses, or worship swords, wheels, spears, and all weapons to seek liberation. These heretics, because they fear birth and death, diligently seek liberation, practice austerities, but gain no benefit. They take what is not a refuge as a refuge, and think what is not auspicious is auspicious.
。』」
佛告諸比丘：「菩薩爾時復作是念：『我今為欲摧伏外道現希有事，令諸天人生清凈心；又欲令彼壞因緣者知業果報；又欲示現功德智慧有大威神，分扸諸定差別之相；又欲示現有大勇猛精進之力。』便於是處結加趺坐，身口意業靜然不動，初攝心時專精一境，製出入息熱氣遍體，腋下流汗額上津出譬如雨滴，忍受斯苦不生疲極，便起勇猛精進之心。」
佛告諸比丘：「菩薩爾時製出入息，于兩耳中發大音響，譬如引風吹鼓鞴囊，受是苦事不生疲倦。諸比丘！我于爾時耳鼻口中斷出入息，內風沖頂發大音聲，譬如壯士揮彼利刃，上破腦骨，受是苦事，不生疲極退轉之心。」
佛告諸比丘：「菩薩爾時諸出入息一切皆止，內風強盛于兩肋間，旋迴婉轉發大聲響，譬如屠人以刀解牛，受是苦事都無懈倦。」
佛告諸比丘：「菩薩爾時內風動故遍身熱惱，譬如有人力弱，受制於大火聚，舉身被炙。受斯苦極，更增勇猛精進之心，作是念言：『我今住彼不動三昧，身口意業皆得正受，入第四禪遠離喜樂，遣于分別無有飄動，猶如虛空遍於一切無能變異，此定名為阿娑婆那。』菩薩爾時修如是等最極苦行
現代漢語譯本 佛陀告訴眾比丘：『菩薩那時又這樣想：『我如今爲了降伏外道，顯現稀有之事，使諸天人生起清凈心；又想讓那些破壞因緣的人知道業報；又想顯示功德智慧有大威神，分別各種禪定的差別之相；又想顯示有大勇猛精進的力量。』於是就在那個地方結跏趺坐，身口意業寂靜不動，剛開始攝心時專心於一個境界，控制出入的呼吸，熱氣遍佈全身，腋下流汗，額頭出汗像雨滴一樣，忍受這種痛苦而不感到疲憊，便生起勇猛精進之心。 佛陀告訴眾比丘：『菩薩那時控制出入的呼吸，在兩耳中發出巨大的聲響，就像拉風箱鼓風一樣，承受這種痛苦而不感到疲倦。諸位比丘！我那時耳鼻口中斷絕出入的呼吸，內風衝擊頭頂發出巨大的聲音，就像壯士揮舞利刃，向上劈開腦骨，承受這種痛苦，不生疲憊退轉之心。』 佛陀告訴眾比丘：『菩薩那時所有的出入呼吸全部停止，內風強盛在兩肋之間，旋轉回蕩發出巨大的聲響，就像屠夫用刀解牛一樣，承受這種痛苦而沒有絲毫懈怠。』 佛陀告訴眾比丘：『菩薩那時因為內風的攪動，全身發熱煩惱，就像一個體弱的人，被置於一大堆火中，全身被烤。承受這種極度的痛苦，更加增長勇猛精進之心，這樣想：『我如今安住于不動的三昧，身口意業都得到正確的領受，進入第四禪，遠離喜樂，去除分別，沒有飄動，就像虛空遍佈一切而不能被改變一樣，這種禪定名為阿娑婆那。』菩薩那時修行像這樣的最極苦行。
English version The Buddha told the monks, 'The Bodhisattva then thought, 「Now, in order to subdue the heretics, I will manifest rare events, causing the gods to generate pure minds; also, I wish to make those who destroy causal relationships understand the consequences of karma; also, I wish to demonstrate that meritorious virtues and wisdom have great divine power, distinguishing the different aspects of various samadhis; also, I wish to show that I have great courage and diligent effort.」 Then, in that place, he sat in full lotus posture, his body, speech, and mind were still and unmoving. When he first concentrated his mind, he focused on one state, controlling his breath, and heat spread throughout his body. Sweat flowed from his armpits, and his forehead dripped like rain. He endured this suffering without fatigue, and he generated a courageous and diligent mind.' The Buddha told the monks, 'The Bodhisattva then controlled his breath, and a great sound arose in both ears, like wind being drawn through bellows. He endured this suffering without fatigue. Monks! At that time, I stopped breathing through my ears, nose, and mouth. The inner wind rushed to the top of my head, making a great sound, like a strong man wielding a sharp blade, splitting the skull upwards. I endured this suffering without generating fatigue or a retreating mind.' The Buddha told the monks, 'The Bodhisattva then stopped all breathing in and out. The inner wind was strong between his ribs, swirling and making a great sound, like a butcher cutting up a cow. He endured this suffering without any slackening.' The Buddha told the monks, 'The Bodhisattva then, because of the movement of the inner wind, felt heat and distress throughout his body, like a weak person being placed in a large fire, his whole body being roasted. Enduring this extreme suffering, he further increased his courageous and diligent mind, thinking, 「Now I dwell in the immovable samadhi, my body, speech, and mind are all rightly received. I enter the fourth dhyana, abandoning joy and pleasure, eliminating discrimination, without wavering, like the void pervading everything and unable to be changed. This samadhi is called Asavapana.」 The Bodhisattva then practiced such extreme austerities.'
。諸比丘！菩薩復作是念：世間若沙門婆羅門，以斷食法而為苦者，我今復欲降伏彼故日食一麥。比丘當知！我昔唯食一麥之時，身體羸瘦如阿斯樹，肉盡肋現如壞屋椽，脊骨連露如筇竹節，眼目欠陷如井底星，頭頂銷枯如暴干瓠，所坐之地如馬蹄跡，面板皺𧽏如割朐形，舉手拂塵身毛焦落，以手摩腹乃觸脊樑。又食一米乃至一麻，身體羸瘦過前十倍，色如聚墨又若死灰，四方聚落人來見者咸嘆恨言：『釋種太子寧自苦為？端正美色今何所在？』」
佛告諸比丘：「菩薩六年苦行之時，於四威儀曾不失壞，盛夏暑熱不就清涼，隆冬嚴寒不求厚暖，蚊虻唼體亦不拂除，結加趺坐身心不動，亦不頻申亦不洟唾。放牧童豎常來睹見，戲以草[這-言+(廿/手)]而刺我鼻，或刺我口或刺我耳，我于爾時身心不動，常為天龍鬼神之所供養，能令十二絡叉天人住三乘路。」
爾時世尊，欲重宣此義而說偈言：
「菩薩于往昔， 舍位出家已， 為利眾生故， 思惟諸方便： 『我出濁惡世， 生此閻浮提， 多諸邪見人， 破法行異道。 愚者求解脫， 自苦其身心， 雖怖生死因， 恒迷出離果。 或有赴火聚， 自墜于高巖， 五熱以炙身， 涂灰而自毀
現代漢語譯本：諸位比丘！菩薩又這樣想：『世間如果有沙門或婆羅門以斷食的方式來修行，我爲了降伏他們，現在每天只吃一粒麥子。』比丘們應當知道！我過去只吃一粒麥子的時候，身體非常消瘦，像阿斯樹一樣，肉都消盡了，肋骨顯露出來像破房子的椽子，脊骨連著露出來像竹子的節，眼睛凹陷下去像井底的星星，頭頂乾枯得像葫蘆，坐的地方像馬蹄印，面板皺巴巴的像被割開的肉，舉起手拂去灰塵，身上的毛都焦落了，用手摸肚子都能摸到脊樑骨。後來我甚至只吃一粒米或者一粒麻，身體比之前更加消瘦十倍，臉色像墨一樣黑，又像死灰一樣，四面八方的村落里的人們看到我，都感嘆惋惜地說：『釋迦族的太子怎麼這樣折磨自己呢？他端正美好的容貌現在在哪裡呢？』 佛陀告訴眾比丘：『菩薩在六年苦行期間，在行住坐臥四種威儀上從來沒有失誤，盛夏酷熱的時候不去尋求涼爽，嚴冬寒冷的時候也不去尋求溫暖，蚊子和飛蟲叮咬身體也不去拂拭，結跏趺坐的時候身心不動，也不伸懶腰，也不吐唾沫。放牛的孩童經常來看我，戲弄地用草刺我的鼻子，或者刺我的嘴巴，或者刺我的耳朵，我那時身心都不動搖，經常受到天龍鬼神的供養，能夠讓十二絡叉的天人走上三乘的道路。』 當時，世尊爲了重申這個道理，就說了偈語： 『菩薩在過去，捨棄王位出家后，爲了利益眾生，思考各種方便法門：『我出生在這個污濁的惡世，生在這個閻浮提，這裡有很多邪見的人，他們破壞佛法，修行異端邪道。愚癡的人爲了求解脫，就折磨自己的身心，雖然害怕生死的因，卻總是迷惑于解脫的果。有的人跳入火堆，有的人從高崖跳下，有的人用五種熱來炙烤身體，有的人涂灰來毀壞自己。』
English version: 'Monks, the Bodhisattva then thought: 『If there are ascetics or Brahmins in the world who practice austerities by fasting, I, in order to subdue them, will now eat only one grain of barley a day.』 Monks, you should know! When I used to eat only one grain of barley, my body was extremely emaciated, like an Asvattha tree, my flesh was all gone, my ribs were exposed like the rafters of a broken house, my spine was exposed like the joints of a bamboo cane, my eyes were sunken like stars at the bottom of a well, the top of my head was withered like a gourd, the place where I sat was like a horse's hoof print, my skin was wrinkled like a piece of cut meat, when I raised my hand to brush off dust, the hair on my body fell off, and when I touched my belly, I could feel my spine. Later, I even ate only one grain of rice or one sesame seed, and my body became ten times more emaciated than before, my complexion was as black as ink, or like dead ashes, and people from all the surrounding villages who saw me sighed with regret and said: 『Why does the prince of the Shakya clan torment himself like this? Where is his handsome and beautiful appearance now?』 The Buddha told the monks: 『During the six years of the Bodhisattva's ascetic practices, he never failed in the four postures of walking, standing, sitting, and lying down. In the heat of summer, he did not seek coolness, and in the cold of winter, he did not seek warmth. He did not brush away mosquitoes and flies that bit his body. When he sat in the lotus position, his body and mind were still, he did not stretch, nor did he spit. The cowherd boys often came to see me, and playfully poked my nose with grass, or poked my mouth, or poked my ears. At that time, my body and mind did not waver. I was often worshiped by gods, dragons, and spirits, and I was able to lead twelve kotis of heavenly beings onto the path of the three vehicles.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『The Bodhisattva in the past, having renounced his throne and gone forth, for the benefit of all beings, contemplated various expedient means: 『I was born into this turbid and evil world, born in this Jambudvipa, where there are many people with wrong views, who destroy the Dharma and practice heterodox paths. Foolish people, seeking liberation, torment their own bodies and minds. Although they fear the cause of birth and death, they are always confused about the fruit of liberation. Some jump into fire, some jump from high cliffs, some scorch their bodies with five heats, and some smear themselves with ashes to destroy themselves.』
。 日常一掬食， 劣以濟身命， 乞食於他門， 主喜而方受， 顏色少懷吝， 終朝而不食。 或時聞杵臼， 及以狗吠聲， 即止不行乞， 乃喚亦不受。 蘇油及美味， 乳酪沙糖等， 一切皆不御， 唯食粗惡食。 糠汁及油滓， 狩糞並藕根， 草木諸花葉， 以求于解脫。 或有服凈水， 或日食一麻， 或止進一米， 或有自餓死， 以求于解脫。 或有著皮革， 糞掃及鳥羽， 樹皮毛毼等， 種種弊衣服。 或有著一衣， 乃至著七衣， 或有常露形， 以求于解脫。 坐臥編椽上， 棘刺灰土中， 板杵瓦石間， 以求于解脫。 或常舉兩手， 或有翹一足， 散發及髽髻， 逐日而回轉， 以求于解脫。 或常禮日月， 河海及山川， 高原諸樹林， 以求于解脫。 此諸外道等， 勤修無利苦， 執著虛妄業， 堅受未嘗舍， 如是邪見人， 死當墮惡趣。 我為如是等， 昔於六年中， 示現摧伏彼， 勤修大苦行。 有諸無智人， 見外道邪苦， 竊以為真法， 便生隨喜心， 亦為成熟彼， 勤行大苦行
現代漢語譯本 每天只吃一小份食物，用粗劣的食物來維持生命。 他們向別人乞討食物，只有主人高興時才接受。 如果主人臉色稍有吝嗇，他們就整天不吃東西。 有時聽到舂米的聲音，或者狗叫的聲音， 他們就停止乞討，即使被叫也不接受食物。 酥油和美味的食物，乳酪和砂糖等， 他們一概不吃，只吃粗糙難嚥的食物。 糠汁和油渣，獸糞和藕根， 草木的花葉，他們都吃，以此來尋求解脫。 有些人只喝凈水，有些人一天只吃一粒麻， 有些人只吃一粒米，有些人甚至把自己餓死， 以此來尋求解脫。有些人穿著皮革， 糞掃和鳥羽，樹皮和粗毛織物等， 各種破舊的衣服。有些人只穿一件衣服， 甚至穿七件衣服，有些人則經常裸露身體， 以此來尋求解脫。他們坐在用木條編成的床上， 在荊棘、灰土中，在木板、瓦片和石頭之間， 以此來尋求解脫。有些人經常舉起雙手， 有些人則翹起一隻腳，披散著頭髮或梳著髮髻， 每天旋轉身體，以此來尋求解脫。 有些人經常禮拜太陽和月亮，河流、海洋和山川， 高原和樹林，以此來尋求解脫。 這些外道修行者，勤奮地修習沒有益處的苦行， 執著于虛妄的行為，堅定地接受而不放棄， 像這樣邪見的人，死後會墮入惡道。 我爲了這些人，過去在六年之中， 示現摧伏他們，勤奮地修行大苦行。 有些沒有智慧的人，看到外道的邪苦， 就誤以為是真正的佛法，便生起隨喜之心， 爲了成熟他們，我也勤奮地修行大苦行。
English version Daily, they take a small portion of food, using inferior sustenance to maintain their lives. They beg for food from others' doors, only receiving it when the host is pleased. If the host's expression shows the slightest reluctance, they go without food all day. Sometimes, upon hearing the sound of a pestle or a dog's bark, they stop begging, and even if called, they refuse food. Ghee and delicious foods, cheese and sugar, etc., they abstain from all, eating only coarse and unpalatable food. Bran juice and oil dregs, animal dung and lotus roots, the flowers and leaves of plants, they consume, seeking liberation. Some drink only pure water, some eat only one sesame seed a day, some eat only one grain of rice, and some even starve themselves to death, seeking liberation. Some wear leather, swept-up refuse and bird feathers, tree bark and coarse wool, etc., various tattered clothes. Some wear only one garment, or even seven garments, while some often expose their bodies, seeking liberation. They sit and lie on beds made of woven slats, among thorns, in dust, between boards, tiles, and stones, seeking liberation. Some constantly raise both hands, while others stand on one foot, with disheveled hair or a topknot, spinning their bodies daily, seeking liberation. Some frequently worship the sun and moon, rivers, seas, and mountains, highlands and forests, seeking liberation. These non-Buddhist practitioners diligently engage in fruitless austerities, clinging to false practices, firmly accepting them without abandoning them, such people with wrong views will fall into evil realms after death. For the sake of these people, in the past six years, I demonstrated the subjugation of them, diligently practicing great austerities. Some without wisdom, seeing the false suffering of non-Buddhists, mistakenly believe it to be the true Dharma, and thus develop a sense of joy, to mature them, I also diligently practiced great austerities.
。 乃擇空閑地， 加趺坐三昧， 當是節食時， 日食一麻米。 履寒不就暖， 處熱不求涼， 亦不逐蚊虻， 亦不避風雨。 童牧來觀看， 戲以草[這-言+(廿/手)]刺， 通於耳鼻口， 以草木瓦石， 打擲於我身， 亦不能致損， 一切皆忍受。 身亦不低昂， 亦不生疲極， 涕唾便痢等， 諸穢皆已絕， 唯余皮骨在。 血肉盡乾枯， 形體極羸瘦， 如阿斯迦樹， 住阿那婆定。 身心寂不動， 亦不味禪樂， 而起大悲心， 普為諸眾生， 修行如是定。 以修此定故， 速疾得成佛， 滅除外道眾。 摧伏諸異學。 亦以迦葉等， 不信有菩提， 如是大菩提， 無量劫難得。 為是諸人等， 入阿那婆定。』 當坐此定時， 有十二洛叉， 諸天人眾等， 住於三乘路。 諸天龍神等， 恒于日夜中， 供養菩薩身， 各自發弘願， 愿住那婆定， 利益諸眾生， 其心如虛空。」
往尼連河品第十八
佛告諸比丘：「爾時菩薩六年苦行，魔王波旬常隨菩薩，伺求其過而不能得，生厭倦心悒然而退
現代漢語譯本 於是，他選擇空閑的地方，盤腿打坐進入禪定。 那時他節制飲食，每天只吃一粒麻米。 寒冷時也不尋求溫暖，炎熱時也不尋求涼爽， 也不驅趕蚊蟲，也不躲避風雨。 牧童們來觀看，用草莖戲弄地刺他， 草莖穿過他的耳、鼻、口， 用草木瓦石投擲他的身體， 也不能對他造成傷害， 一切都忍受下來。身體也不搖晃， 也不感到疲憊，涕、唾、大小便等， 各種污穢都已斷絕，只剩下皮包骨。 血肉都已乾枯，形體極其羸弱， 像阿斯迦樹一樣，安住在阿那婆定中。 身心寂靜不動，也不貪戀禪定的快樂， 而是生起大悲心，爲了普度一切眾生， 修行這樣的禪定。因為修習這種禪定， 能夠迅速成佛，滅除外道， 摧伏各種異端學說。也爲了迦葉等人， 不相信有菩提，認為如此大菩提， 無量劫都難以獲得。爲了這些人， 進入阿那婆定。當他坐禪入定時， 有十二洛叉（十二萬）諸天人等， 安住在三乘道上。諸天龍神等， 日夜不停地供養菩薩的身體， 各自發下宏願，愿安住在那婆定中， 利益一切眾生，他們的心像虛空一樣。」
往尼連河品第十八
佛告訴眾比丘：『那時菩薩六年苦行，魔王波旬常常跟隨菩薩，伺機尋找他的過失卻不能得逞，心生厭倦，憂鬱地退走了。』
English version Then, he chose a secluded place, sat cross-legged in meditation. At that time, he practiced austerity in diet, eating only one sesame seed a day. He did not seek warmth in the cold, nor coolness in the heat, He did not drive away mosquitoes, nor did he avoid wind and rain. Shepherd boys came to watch, playfully piercing him with grass stalks, The grass stalks passed through his ears, nose, and mouth, They threw grass, wood, tiles, and stones at his body, Yet they could not cause him harm, He endured everything. His body did not sway, Nor did he feel fatigue, mucus, saliva, urine, and feces, All impurities were eliminated, leaving only skin and bones. His flesh and blood had dried up, his form was extremely emaciated, Like an Asoka tree, he dwelt in Anapana Samadhi. His body and mind were still and unmoving, not craving the joy of meditation, But rather, he arose with great compassion, for the sake of all sentient beings, Practicing such meditation. Because of practicing this meditation, He could quickly attain Buddhahood, destroy the heretics, And subdue all heterodox teachings. Also for the sake of Kashyapa and others, Who did not believe in Bodhi, thinking such great Bodhi, Was difficult to obtain in countless eons. For these people, He entered Anapana Samadhi. When he sat in this meditation, There were twelve lakshas (1.2 million) of gods and humans, Dwelling on the three paths. Gods, dragons, and spirits, Constantly day and night, made offerings to the Bodhisattva's body, Each made a great vow, wishing to dwell in Anapana Samadhi, To benefit all sentient beings, their minds like the void.」
Chapter 18: Going to the Nairanjana River
The Buddha told the monks, 『At that time, the Bodhisattva practiced asceticism for six years. Mara, the king of demons, constantly followed the Bodhisattva, seeking his faults but could not find any. He became weary and dejectedly retreated.』
。」
爾時世尊以偈頌曰：
「菩薩之所居， 林野甚清凈， 東望尼連水， 西據頻螺池。 初起精進心， 來求寂靜地， 見彼極閑曠， 止此除煩惱。 時魔王波旬， 到于菩薩所， 詐以柔軟語， 而向菩薩言： 『世間諸眾生， 皆悉愛壽命， 汝今體枯竭， 千死無一全。 當修事火法， 必獲大果報， 無宜徒捨命， 為人所憐愍。 心性本難伏， 煩惱不可斷， 菩提誰能證， 自苦欲何為？』 菩薩告波旬， 而作如是言： 『惛醉貪瞋癡， 與汝為眷屬， 將汝至於此， 共汝壞善根。 我不求世福， 勿以此相擾， 我今無所畏， 以死為邊際。 志願求解脫， 決無退轉心， 雖有諸痛惱， 我心恒寂靜。 住斯堅固定， 精進樂欲等， 我寧守智死， 不以無智生。 譬如義勇人， 寧為決勝沒， 非如怯弱者， 求活為人制。 是故我於今， 當摧汝軍眾， 第一貪慾軍， 第二憂愁軍， 第三飢渴軍， 第四愛染軍， 第五惛睡軍， 第六恐怖軍， 第七疑悔軍， 第八忿覆軍， 第九悲惱軍， 及自讚毀他， 邪稱供養等
現代漢語譯本 當時，世尊用偈頌說道： 『菩薩居住的地方，林野非常清凈， 東邊可以望見尼連禪河，西邊緊靠著頻螺池。 最初發起精進之心，來到這裡尋求寂靜之地， 看到這裡極其空曠，便在此地止息煩惱。 這時魔王波旬，來到菩薩所在的地方， 假裝用溫柔的話語，對菩薩說： 『世間所有的眾生，都愛惜自己的生命， 你現在身體枯竭，千次死亡也難以保全。 應當修行事火之法，必定能獲得大的果報， 不應該白白捨棄生命，讓人感到可憐。 心性本來就難以調伏，煩惱也不可能斷除， 菩提誰又能證得呢？自己苦修又有什麼意義？』 菩薩告訴波旬，這樣說道： 『昏聵、沉醉於貪婪、嗔恨、愚癡，與你為伴， 將你帶到這裡，與你一起破壞善根。 我不求世俗的福報，不要用這些來擾亂我， 我現在沒有什麼可畏懼的，以死亡為最終的歸宿。 我立志求解脫，決不會有退轉之心， 即使有各種痛苦煩惱，我的心也始終保持寂靜。 安住于這種堅定的狀態，精進、喜好等， 我寧願保持智慧而死，也不願無知地活著。 譬如勇敢的人，寧願爲了決勝而犧牲， 也不像膽怯的人，爲了求活而受人控制。 所以我現在，應當摧毀你的軍隊， 第一是貪慾之軍，第二是憂愁之軍， 第三是飢渴之軍，第四是愛染之軍， 第五是昏睡之軍，第六是恐怖之軍， 第七是疑悔之軍，第八是忿怒覆蓋之軍， 第九是悲傷惱怒之軍，以及自我讚揚、詆譭他人， 邪惡的稱讚供養等。』
English version At that time, the World Honored One spoke in verses: 'The place where the Bodhisattva dwells, the forest is very pure, Eastward, one can see the Niranjana River, westward, it borders the Pinlura Pond. Initially, with a mind of diligence, he came seeking a place of tranquility, Seeing this place extremely vast and empty, he stopped here to eliminate afflictions. Then, King Mara Papiyan, came to where the Bodhisattva was, Pretending with gentle words, he said to the Bodhisattva: 'All beings in the world, cherish their lives, Your body is now withered, a thousand deaths would not ensure survival. You should practice the fire-worshipping rituals, you will surely obtain great rewards, You should not abandon your life in vain, to be pitied by others. The mind is inherently difficult to subdue, and afflictions cannot be cut off, Who can attain Bodhi? What is the point of self-mortification?' The Bodhisattva told Papiyan, and spoke thus: 'Confusion, intoxication with greed, hatred, and ignorance, are your companions, Bringing you here, to destroy good roots together with you. I do not seek worldly blessings, do not disturb me with these, I have nothing to fear now, taking death as the final end. I am determined to seek liberation, and will never retreat, Even if there are various pains and afflictions, my mind will always remain tranquil. Abiding in this firm state, with diligence, joy, and so on, I would rather die with wisdom, than live without it. Like a brave person, who would rather sacrifice for victory, Than like a coward, who seeks to live under the control of others. Therefore, I shall now destroy your army, The first is the army of greed, the second is the army of sorrow, The third is the army of hunger and thirst, the fourth is the army of attachment, The fifth is the army of drowsiness, the sixth is the army of fear, The seventh is the army of doubt and regret, the eighth is the army of anger and cover, The ninth is the army of grief and distress, as well as self-praise and disparagement of others, Evil praise and offerings, and so on.'
。 如是諸軍眾， 是汝之眷屬， 能摧伏天人。 我今恒住彼， 正念正知等， 銷滅汝波旬， 如水漬壞器。』 菩薩作是言， 魔王便退屈。」
佛告諸比丘：「菩薩作是思惟：『過現未來所有沙門、若婆羅門，修苦行時，逼迫身心受痛惱者，應知是等但自苦己都無利益。』復作是念：『我今行此最極之苦，而不能證出世勝智，即知苦行非菩提因，亦非知苦斷集證滅修道，必有餘法當得斷除生老病死。』復作是念：『我昔于父王園中閻浮樹下修得初禪，我于爾時身心悅樂，如是乃至證得四禪，思惟往昔曾證得者，是菩提因，必能除滅生老病死。』菩薩復作是念：『我今將此羸瘦之身不堪受道，若我即以神力及智慧力，令身平復向菩提場，豈不能辦如是之事，即非哀愍一切眾生，非是諸佛證菩提法；是故我今應受美食令身有力，方能往詣菩提之場。』時有諸天心常愛樂修苦行者，已知菩薩欲食美食，白菩薩言：『尊者莫受美食，我今方便以神通力令尊氣力平復如本，與食無異。』菩薩思惟：『我實不食已經多時，四輩人民亦皆知我修行苦行。若我因彼天神之力而不食者，便成妄語
現代漢語譯本：『像這樣的軍隊，是你的眷屬，能夠摧毀天人和眾生。我將永遠住在這裡，以正念、正知等，消滅你這個波旬，就像水浸泡壞了器物一樣。』菩薩說了這些話，魔王就退縮了。 佛陀告訴眾比丘：『菩薩這樣思考：『過去、現在、未來所有的沙門或婆羅門，在修行苦行時，逼迫身心承受痛苦和煩惱，應該知道這些人只是在自我折磨，沒有任何利益。』又想：『我現在修行這種最極端的苦行，卻不能證得超越世間的殊勝智慧，就知道苦行不是菩提的原因，也不是瞭解痛苦、斷除煩惱、證得寂滅、修習正道的途徑，一定有其他方法可以斷除生老病死。』又想：『我以前在父王的園林中，閻浮樹下修得初禪，那時我身心愉悅，像這樣乃至證得四禪，回想過去曾經證得的境界，這才是菩提的原因，一定能夠消除生老病死。』菩薩又想：『我現在身體如此羸弱，無法承受修道，如果我立即用神力和智慧力，讓身體恢復健康，前往菩提道場，難道不能成就這樣的事情嗎？如果這樣做，就不是憐憫一切眾生，也不是諸佛證得菩提的方法；所以，我現在應該接受美食，讓身體有力氣，才能前往菩提道場。』當時，有些天神一直喜歡修行苦行，他們知道菩薩想要吃美食，就對菩薩說：『尊者不要接受美食，我現在用神通力讓您的氣力恢復如初，和吃東西沒有區別。』菩薩思考：『我確實已經很久沒有吃飯了，四方百姓都知道我修行苦行。如果我因為天神的力量而不吃飯，就成了妄語。』
English version: 『Such are the multitudes of your army, they are your retinue, capable of subduing gods and men. I shall dwell here constantly, with right mindfulness and right knowledge, destroying you, Mara, like water ruins a vessel.』 When the Bodhisattva spoke these words, the demon king retreated. The Buddha told the monks: 『The Bodhisattva thought thus: 『All ascetics and Brahmins of the past, present, and future, who, when practicing austerities, afflict their bodies and minds with pain and suffering, should know that they are only tormenting themselves and gaining no benefit.』 He further thought: 『Now, I am practicing this most extreme austerity, yet I cannot attain the transcendent wisdom, so I know that austerity is not the cause of enlightenment, nor is it the path to understanding suffering, eliminating its cause, realizing cessation, and cultivating the path. There must be another way to eliminate birth, old age, sickness, and death.』 He further thought: 『I once attained the first dhyana under the jambu tree in my father』s garden. At that time, my body and mind were joyful. In this way, I even attained the four dhyanas. Reflecting on the states I had attained in the past, this is the cause of enlightenment, and it will surely eliminate birth, old age, sickness, and death.』 The Bodhisattva further thought: 『My body is now so weak that it cannot endure the path. If I were to immediately use my spiritual power and wisdom to restore my body and go to the Bodhi field, would I not be able to accomplish this? If I did so, it would not be compassion for all beings, nor would it be the way the Buddhas attain enlightenment. Therefore, I should now accept delicious food to strengthen my body so that I can go to the Bodhi field.』 At that time, some gods who always loved practicing austerities, knowing that the Bodhisattva wanted to eat delicious food, said to the Bodhisattva: 『Venerable one, do not accept delicious food. I will now use my spiritual power to restore your strength as before, which is no different from eating.』 The Bodhisattva thought: 『I have indeed not eaten for a long time, and the people of the four directions all know that I am practicing austerities. If I do not eat because of the power of the gods, I would be speaking falsely.』
。』時五跋陀羅既聞菩薩欲受美食，咸作是念：『沙門瞿曇如是苦行，尚不能得出世勝智，況復今者欲食美食受樂而住，是無智人退失禪定。』便舍菩薩詣波羅奈仙人墮處鹿野苑中。」
佛告諸比丘：「菩薩苦行已來，優婁頻螺聚落主名曰斯那缽底，有十童女，昔與五跋陀羅常以麻麥供養菩薩。爾時諸女既知菩薩舍置苦行，即作種種飲食奉獻，未經多日色相光悅，於是眾人復相謂言：『沙門瞿曇形貌威嚴有大福德。』十童女中其最小者，名曰善生，昔于菩薩苦行之時，恒以飲食供養八百梵志，愿因供養梵志之福資益菩薩，令速成就阿耨多羅三藐三菩提。」
佛告諸比丘：「菩薩復作是念：『六年勤苦衣服弊壞。』于尸陀林下見有故破糞掃之衣，將欲取之，於時地神告虛空神作如是言：『奇哉奇哉！釋種太子舍輪王位，拾是所棄糞掃之衣。』虛空之神聞此語已，告三十三天，如是展轉，於一念中乃至傳聞阿迦尼吒天。爾時菩薩手持故衣作如是言：『何處有水洗浣是衣？』時有一天于菩薩前，以手指地便成一池。爾時菩薩復更思惟：『何處有石可以洗是糞掃之衣？』時釋提桓因即以方石安處池中，菩薩見石持用浣衣。爾時帝釋白菩薩言：『我當爲尊洗此故衣，惟愿聽許
現代漢語譯本：當時，五位跋陀羅聽到菩薩想要接受美食，都這樣想：『沙門瞿曇如此苦行，尚且不能獲得超凡的智慧，更何況現在想要吃美食享受安樂，這是個沒有智慧的人，會退失禪定。』於是他們就離開了菩薩，前往波羅奈仙人墮落處的鹿野苑。 佛陀告訴眾比丘：『菩薩苦行以來，優婁頻螺聚落的首領名叫斯那缽底，有十個童女，過去常常和五位跋陀羅一起用麻麥供養菩薩。當時，這些童女知道菩薩放棄了苦行，就準備了各種飲食供奉，沒過幾天，菩薩的臉色就變得光彩照人。於是眾人又互相說道：『沙門瞿曇相貌威嚴，有大福德。』十個童女中最小的那個，名叫善生，過去在菩薩苦行的時候，常常用飲食供養八百位婆羅門，希望通過供養婆羅門的福德來幫助菩薩，使他早日成就無上正等正覺。』 佛陀告訴眾比丘：『菩薩又這樣想：『六年勤苦，衣服都破舊了。』在尸陀林下，他看到有破舊的糞掃衣，想要拿起來。這時，地神告訴虛空神說：『真是奇特啊！釋迦族的太子捨棄了輪王之位，撿拾這些被丟棄的糞掃衣。』虛空神聽到這話后，告訴了三十三天，這樣輾轉相告，在一念之間傳到了阿迦尼吒天。當時，菩薩拿著破舊的衣服，這樣說道：『哪裡有水可以洗這件衣服呢？』這時，有一位天神在菩薩面前，用手指地，就出現了一個水池。當時，菩薩又在思考：『哪裡有石頭可以洗這件糞掃衣呢？』這時，釋提桓因就將一塊方石放在水池中，菩薩看到石頭就拿來洗衣服。當時，帝釋對菩薩說：『我來為尊者洗這件舊衣服，希望您能允許。』
English version: At that time, the five Bhadras, upon hearing that the Bodhisattva wished to receive delicious food, all thought: 'The Shramana Gautama, even with such ascetic practices, has not been able to attain transcendent wisdom, how much less now that he desires to eat delicious food and live in comfort. This is a foolish person who will lose his meditative state.' So they left the Bodhisattva and went to the Deer Park in Varanasi, where the sages had fallen. The Buddha told the monks: 'Since the Bodhisattva began his ascetic practices, the head of the village of Uruvilva, named Senapati, had ten young women who, in the past, often offered barley and wheat to the Bodhisattva along with the five Bhadras. At that time, these young women, knowing that the Bodhisattva had abandoned his ascetic practices, prepared various foods to offer him. After only a few days, the Bodhisattva's complexion became radiant. Then the people said to each other: 'The Shramana Gautama has a dignified appearance and great merit.' Among the ten young women, the youngest, named Sunanda, had, in the past, during the Bodhisattva's ascetic practices, always offered food to eight hundred Brahmins, hoping that the merit from offering to the Brahmins would benefit the Bodhisattva, enabling him to quickly attain Anuttara-samyak-sambodhi.' The Buddha told the monks: 'The Bodhisattva then thought: 'After six years of diligent practice, my clothes are worn out.' Under a charnel ground, he saw some old, discarded rags and wanted to pick them up. At that time, the earth deity told the sky deity, saying: 'How wondrous! The prince of the Shakya clan has abandoned his position as a wheel-turning king and is picking up these discarded rags.' The sky deity, upon hearing this, told the thirty-three heavens, and so it was passed on, in an instant, even to the Akanistha heaven. At that time, the Bodhisattva, holding the old clothes, said: 'Where is there water to wash these clothes?' Then, a deity appeared before the Bodhisattva, pointed to the ground, and a pond appeared. At that time, the Bodhisattva further pondered: 'Where is there a stone to wash these rags?' Then, Shakra, Lord of the Gods, placed a square stone in the pond, and the Bodhisattva, seeing the stone, used it to wash his clothes. At that time, Indra said to the Bodhisattva: 'I will wash these old clothes for you, may you allow it.'
。』然菩薩欲使將來諸比丘眾不令他人洗浣故衣，即便自洗不與帝釋。浣衣已訖入池澡浴。是時魔王波旬變其池岸極令高峻。池邊有樹名阿斯那，是時樹神按樹令低，菩薩攀枝得上池岸，于彼樹下自納故衣。時凈居天子名無垢光，將沙門應量、袈裟供養菩薩。
「爾時菩薩受袈裟已，于晨朝時著僧伽梨入村乞食，其聚落神于昨夜中告善生言：『汝常為彼清凈之人設大施食，彼人今者舍苦行已，現食美食。汝先發愿：「彼人受我食已，速得阿耨多羅三藐三菩提。」今正是時，速宜營辦。』時善生女聞神語已，即取千頭牸牛而𤛓其乳七度煎煮，唯取其上極精純者置新器內，用香粳米煮以為糜。當煮之時，于乳糜上現千輻輪波頭摩等吉祥之相。時善生女見此相已即自思惟：『是何瑞應？』時有仙人語善生言：『如此乳糜若有食者，必當得成無上菩提。』是時善生煮乳糜已，灑掃所居極令清凈，安置妙座種種施設，告優多羅女言：『汝宜往請梵志偕來。』優多羅女既奉命已向東而行，唯見菩薩不睹梵志，南西北行但睹菩薩不見梵志，亦復如是。由凈居天隱梵志身，令優多羅女永不得見。優多羅女歸白善生言：『我所去處，唯見沙門瞿曇，不復見有諸餘梵志
現代漢語譯本：'然後菩薩爲了使將來的比丘眾不讓別人洗他們的舊衣服，就自己洗，不給帝釋洗。洗完衣服后，他進入池塘洗澡。這時，魔王波旬把池塘的岸邊變得非常高峻。池邊有一棵樹名叫阿斯那，這時樹神按住樹讓它低下來，菩薩抓住樹枝上了池岸，在那樹下自己穿上舊衣服。這時，凈居天子名叫無垢光，拿著沙門用的缽和袈裟供養菩薩。' '那時，菩薩接受袈裟后，在早晨穿上僧伽梨進入村莊乞食，那個村落的神在昨晚告訴善生說：『你經常為那些清凈的人準備豐盛的食物，那個人現在已經放棄苦行，開始吃美食了。你之前發願：「那個人接受我的食物后，會迅速證得阿耨多羅三藐三菩提。」現在正是時候，趕緊準備吧。』當時，善生女聽到神的話后，就取來一千頭母牛，擠出它們的奶，煎煮七次，只取最上面最精純的部分放在新的器皿里，用香粳米煮成粥。當煮的時候，在乳粥上出現了千輻輪、波頭摩等吉祥的景象。當時，善生女看到這些景象后，就自己思考：『這是什麼祥瑞的徵兆？』這時，有仙人告訴善生說：『這樣的乳粥如果有人吃了，必定會成就無上菩提。』這時，善生煮好乳粥后，打掃所居住的地方，使它非常乾淨，安置好精美的座位，做了各種佈置，告訴優多羅女說：『你應該去請梵志一起來。』優多羅女接受命令後向東走去，只看到菩薩，沒有看到梵志，向南西北走去，也只看到菩薩，沒有看到梵志，也是這樣。因為凈居天隱蔽了梵志的身體，讓優多羅女永遠看不到他們。優多羅女回去告訴善生說：『我所去的地方，只看到沙門瞿曇，沒有看到其他梵志。』
English version: 'Then, the Bodhisattva, wishing to prevent future monks from having others wash their old robes, washed them himself, not giving them to Indra. After washing his robes, he entered the pond to bathe. At that time, the demon king Mara made the banks of the pond extremely high and steep. There was a tree by the pond named Asana, and at that time, the tree spirit pressed the tree down, allowing the Bodhisattva to grasp a branch and climb onto the bank. Under that tree, he put on his old robes. At that time, a Pure Abode deva named Immaculate Light brought a monk's bowl and robe to offer to the Bodhisattva.' 'At that time, after the Bodhisattva received the robe, he put on his sanghati and went into the village to beg for food in the morning. The village deity had told Good Life the previous night: 『You always prepare great offerings for those pure individuals. That person has now abandoned ascetic practices and is eating delicious food. You previously made a vow: 「After that person receives my food, he will quickly attain Anuttara-samyak-sambodhi.」 Now is the time, quickly prepare.』 At that time, Good Life's daughter, upon hearing the deity's words, took a thousand milk cows and milked them. She boiled the milk seven times, taking only the purest part from the top and placing it in a new vessel. She cooked it with fragrant rice to make porridge. While cooking, auspicious signs such as thousand-spoked wheels and lotuses appeared on the milk porridge. When Good Life's daughter saw these signs, she thought to herself: 『What auspicious omen is this?』 At that time, a sage told Good Life: 『If someone eats this milk porridge, they will surely attain unsurpassed enlightenment.』 At that time, after Good Life had cooked the milk porridge, she swept her dwelling place, making it extremely clean. She arranged a beautiful seat and made various preparations, telling Uttara: 『You should go and invite the Brahmins to come together.』 Uttara, having received the order, went east, but only saw the Bodhisattva, not the Brahmins. She went south, west, and north, but only saw the Bodhisattva, not the Brahmins, and it was the same. Because the Pure Abode devas concealed the Brahmins' bodies, Uttara could never see them. Uttara returned and told Good Life: 『Wherever I went, I only saw the Shramana Gautama, and no other Brahmins.』
。』善生女言：『此為最勝，我故為彼辦是乳糜，汝宜速往為我延請。』優多羅女至菩薩所，頭面禮足作如是言：『善生使我來請聖者。』菩薩聞已往詣其所坐殊勝座，時善生女即以金缽盛滿乳糜持以奉獻。菩薩受已作是思惟：『食此乳糜必定得成阿耨多羅三藐三菩提。』復告善生：『我若食已，如是金缽當付與誰？』善生女言：『愿以此缽奉上尊者隨意所用。』爾時菩薩擎彼乳糜，出優婁頻螺聚落，往尼連河置缽岸上，剃除鬚髮入河而浴。」
佛告諸比丘：「菩薩澡浴之時，百千諸天散天香花遍滿河中。菩薩浴竟，競收此水將還天宮，所剃鬚發善生得已起塔供養。菩薩既出河岸，作是思惟：『當以何座食此美味？』河中龍妃即持賢座從地涌出，敷置凈處請菩薩坐。菩薩坐已食彼乳糜，身體相好平復如本，即以金缽擲置河中，是時龍王生大歡喜，收取金缽宮中供養。時釋提桓因即變其形為金翅鳥，從彼龍王奪取金缽，將還本宮起塔供養。爾時菩薩從座而起，龍妃還持所獻賢座，歸於本宮起塔供養。諸比丘！由菩薩福慧力故，食乳糜已，三十二相、八十種好、圓光一尋轉增赫弈」
爾時世尊欲重宣此義，而說偈言：
「六年苦行時， 身體極羸瘦， 不以天神力， 往彼菩提場
現代漢語譯本：善生女說：『這是最殊勝的，我因此為他準備了乳糜，你應當快去為我邀請他。』優多羅女到了菩薩那裡，頭面禮足，這樣說道：『善生讓我來請聖者。』菩薩聽后前往她那裡，坐在殊勝的座位上，這時善生女就用金缽盛滿乳糜，捧著獻給菩薩。菩薩接受後心想：『吃了這乳糜必定能夠成就阿耨多羅三藐三菩提。』又告訴善生：『我如果吃完，這個金缽應當交給誰？』善生女說：『愿將此缽奉上尊者，隨意使用。』當時菩薩拿著乳糜，走出優婁頻螺聚落，到尼連河邊把缽放在岸上，剃除鬚髮，進入河中沐浴。 佛告訴眾比丘：『菩薩沐浴的時候，成千上萬的天神散佈天香花，遍滿河中。菩薩沐浴完畢，爭相收取河水帶回天宮，所剃的鬚髮被善生得到，就建塔供養。菩薩從河岸出來，心想：『應當用什麼座位來吃這美味呢？』河中的龍妃就拿著賢座從地裡涌出，鋪設在乾淨的地方，請菩薩坐下。菩薩坐下後吃了乳糜，身體的相好恢復如初，就把金缽扔到河中，這時龍王非常歡喜，收取金缽在宮中供養。當時釋提桓因就變化成金翅鳥，從龍王那裡奪取金缽，帶回本宮建塔供養。當時菩薩從座位上起來，龍妃又拿著所獻的賢座，回到本宮建塔供養。諸位比丘！由於菩薩的福慧之力，吃了乳糜后，三十二相、八十種好、圓光一尋都更加光輝燦爛。』 當時世尊想要再次宣說這個道理，就說了偈語： 『六年苦行時，身體極其羸弱消瘦，不憑藉天神的力量，前往菩提樹下。』
English version: The maiden Sujata said, 'This is the most excellent, therefore I have prepared this milk porridge for him. You should quickly go and invite him for me.' The maiden Uttara went to the Bodhisattva, bowed her head to his feet, and said, 'Sujata has sent me to invite the Holy One.' Upon hearing this, the Bodhisattva went to her and sat on the excellent seat. Then, Sujata filled a golden bowl with milk porridge and offered it to the Bodhisattva. After accepting it, the Bodhisattva thought, 'By eating this milk porridge, I will surely attain Anuttara-samyak-sambodhi.' He then said to Sujata, 'If I finish eating, to whom should this golden bowl be given?' Sujata replied, 'May this bowl be offered to the Venerable One for whatever use he deems fit.' At that time, the Bodhisattva took the milk porridge, left the village of Uruvilva, went to the bank of the Nairanjana River, placed the bowl on the shore, shaved his head and beard, and entered the river to bathe. The Buddha told the monks, 'When the Bodhisattva was bathing, hundreds of thousands of gods scattered heavenly fragrant flowers all over the river. After the Bodhisattva finished bathing, they vied to collect the water and take it back to their heavenly palaces. The shaved hair and beard were obtained by Sujata, who built a stupa to honor them. When the Bodhisattva came out of the river, he thought, 'What seat should I use to eat this delicious food?' The dragon queen of the river then brought forth a noble seat from the ground, placed it in a clean spot, and invited the Bodhisattva to sit. After the Bodhisattva sat down and ate the milk porridge, his physical characteristics returned to their original state. He then threw the golden bowl into the river. At this time, the dragon king was very happy and took the golden bowl to his palace for worship. Then, Sakra, Lord of the Gods, transformed himself into a Garuda bird, snatched the golden bowl from the dragon king, and took it back to his palace to build a stupa for worship. At that time, the Bodhisattva rose from his seat, and the dragon queen took the offered noble seat back to her palace to build a stupa for worship. Monks! Due to the Bodhisattva's power of merit and wisdom, after eating the milk porridge, the thirty-two marks, the eighty minor marks, and the halo of one fathom all became even more radiant.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'During six years of ascetic practice, the body became extremely weak and emaciated, not by the power of the gods, did he go to the Bodhi tree.'
。 為愍眾生故， 還依諸佛法， 須食於美食， 方證大菩提。 有女于往昔， 行善名善生， 為佛六年苦， 廣施八百眾。 夜半聞天語， 晨朝𤛓乳牛， 練彼千牛乳， 作糜持奉獻。 菩薩著衣已， 巡行至其舍， 受彼乳糜取， 往詣尼連河。 菩薩無量劫， 廣修諸善行， 身心俱寂靜， 進止極調柔。 至彼連河岸， 天龍悉圍繞， 菩薩入河浴， 諸天散香花。 將欲升河岸， 神來低寶樹， 善女施金缽， 龍妃奉妙床。 行步如師子， 往詣菩提座。」
方廣大莊嚴經卷第七 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第八
中天竺國沙門地婆訶羅奉 詔譯
詣菩提場品第十九
爾時佛告諸比丘：「菩薩澡浴身體，復食乳糜氣力平全，方欲往詣十六功德之地菩提樹下，為欲降伏彼魔怨故，以大人相西面而行
現代漢語譯本 爲了憐憫眾生，仍然遵循諸佛的教法，必須食用美味的食物，才能證得大菩提。 過去有一位女子，行善積德，名叫善生，她爲了佛陀苦修六年，廣施食物給八百人。 半夜聽到天上的聲音，清晨便擠牛奶，將千頭牛的奶煉製成乳糜，準備供奉。 菩薩穿好衣服后，巡行來到她的住所，接受了她的乳糜，然後前往尼連河。 菩薩在無量劫中，廣泛地修習各種善行，身心都寂靜，進退都極其柔和。 到達尼連河岸邊時，天龍都圍繞著他，菩薩進入河中沐浴，諸天散下香花。 當他要上岸時，神靈使寶樹低垂，善女供奉金缽，龍妃奉上妙床。 他像獅子一樣行走，前往菩提樹下。
《方廣大莊嚴經》卷第七 大正藏第03冊 No. 0187 《方廣大莊嚴經》
《方廣大莊嚴經》卷第八
中天竺國沙門地婆訶羅奉詔譯
詣菩提場品第十九
這時，佛陀告訴眾比丘：『菩薩沐浴身體后，又吃了乳糜，氣力恢復，才準備前往具有十六種功德的菩提樹下，爲了降伏魔怨，以大丈夫的姿態向西而行。』
English version Out of compassion for all beings, still following the teachings of all Buddhas, one must eat delicious food to attain great Bodhi. In the past, there was a woman named Good Birth who practiced good deeds. She practiced austerities for six years for the Buddha, and generously gave food to eight hundred people. In the middle of the night, she heard a voice from the heavens, and in the morning, she milked cows, refining the milk of a thousand cows into milk porridge, preparing to offer it. After the Bodhisattva put on his clothes, he went to her dwelling, accepted her milk porridge, and then went to the Nairanjana River. The Bodhisattva, in countless kalpas, extensively cultivated various good deeds, his body and mind were both tranquil, and his movements were extremely gentle. When he reached the bank of the Nairanjana River, the gods and dragons surrounded him. The Bodhisattva entered the river to bathe, and the gods scattered fragrant flowers. As he was about to ascend the bank, a spirit caused a precious tree to lower itself, a virtuous woman offered a golden bowl, and a dragon princess offered a wonderful bed. He walked like a lion, going towards the Bodhi tree.
The Flower Adornment Sutra, Volume Seven Taisho Tripitaka Volume 03, No. 0187, The Flower Adornment Sutra
The Flower Adornment Sutra, Volume Eight
Translated by the Shramana Divakara from Central India under Imperial Decree
Chapter Nineteen: Going to the Bodhi Ground
At that time, the Buddha told the Bhikkhus: 'The Bodhisattva, having bathed his body and eaten milk porridge, his strength fully restored, then prepared to go to the Bodhi tree, a place of sixteen merits, in order to subdue the demonic enemies, and walked westward with the demeanor of a great man.'
。所謂徐徐安隱而行，容止美好如虹霓而行，雅步閑詳如須彌山巍巍而行，不匆遽行，不遲慢行，不沉重行，不輕躁行，不濁亂行，離垢而行，清凈而行，無過失行，無愚癡行，無染著行，如師子王行，如龍王行，如那羅延行，不觸地行，千輻輪相印文而行，足指網鞔甲如赤銅照地而行，震動大地而行，如山相擊出大音聲而行，坑坎堆阜自然平正而行，足下光明照罪眾生歸於善趣而行，所踐之地皆生蓮花而行，隨順過去諸佛就師子座而行，心如金剛不可沮壞而行，閉諸惡趣開諸善門而行，安樂一切眾生而行，銷滅魔力而行，摧諸邪論而行，除斷無明翳障而行，絕生死翅羽而行，映蔽釋梵護世自在天王而行，於三千大千世界唯我獨尊而行，自證聖道不由他悟而行，將證一切智而行，念慧相應而行，欲除生老病死而行，方趣寂滅離垢不死無畏向涅槃城而行。
「爾時菩薩正念向彼菩提之樹直視行，時便有如是無量威儀。時有風天雨天，從尼連河至菩提樹，周遍掃灑盡令嚴凈，又雨無量殊勝香華遍覆其地。於三千大千世界，所有大小諸樹皆悉低枝向菩提樹，三千大千世界須彌山等大小諸山，皆悉低峰向菩提樹
現代漢語譯本：所謂徐徐安穩地行走，儀態美好如彩虹般行走，步伐優雅從容如須彌山般巍峨行走，不匆忙行走，不遲緩行走，不沉重行走，不輕浮躁動地行走，不渾濁散亂地行走，遠離污垢地行走，清凈地行走，沒有過失地行走，沒有愚癡地行走，沒有執著地行走，如獅子王般行走，如龍王般行走，如那羅延天神般行走，不觸碰地面行走，腳底有千輻輪相的印記行走，腳趾間的網狀紋路如赤銅般照耀地面行走，震動大地行走，如山相撞發出巨大聲響行走，坑洼不平的地方自然平整行走，腳下光明照耀罪惡眾生使其歸向善道行走，所踩之地都生出蓮花行走，順應過去諸佛的足跡走向獅子座行走，心如金剛般不可摧毀行走，關閉所有惡道開啟所有善門行走，安樂一切眾生行走，消滅魔力行走，摧毀一切邪說行走，去除斷絕無明的遮蔽行走，斬斷生死輪迴的翅膀行走，光芒掩蓋釋梵護世自在天王行走，在三千大千世界唯我獨尊行走，自我證悟聖道不依賴他人開悟行走，將要證得一切智慧行走，念與慧相應行走，想要去除生老病死行走，正走向寂滅、遠離污垢、不死無畏的涅槃之城行走。 當時菩薩正念向著那菩提樹直視行走，那時便有如此無量的威儀。當時有風神雨神，從尼連河到菩提樹，周遍掃灑使其完全乾凈，又降下無量殊勝的香花遍佈地面。在三千大千世界，所有大小樹木都將枝條低垂向著菩提樹，三千大千世界須彌山等大小山脈，都將山峰低垂向著菩提樹。
English version: The so-called walking slowly and steadily, with an appearance as beautiful as a rainbow, with elegant and leisurely steps like the majestic Mount Sumeru, not walking hastily, not walking slowly, not walking heavily, not walking lightly and rashly, not walking turbidly and disorderly, walking away from defilement, walking purely, walking without fault, walking without ignorance, walking without attachment, walking like a lion king, walking like a dragon king, walking like the Narayana deity, walking without touching the ground, walking with the mark of a thousand-spoked wheel on the soles of the feet, walking with the webbed patterns between the toes shining on the ground like red copper, walking shaking the earth, walking with a great sound like mountains colliding, walking with pits and mounds naturally leveling out, walking with light from under the feet illuminating sinful beings and leading them to good paths, walking with lotus flowers blooming wherever the feet step, walking following the past Buddhas to the lion throne, walking with a heart as indestructible as diamond, walking closing all evil paths and opening all good doors, walking bringing peace to all beings, walking destroying the power of demons, walking crushing all heretical theories, walking removing and cutting off the veil of ignorance, walking severing the wings of birth and death, walking overshadowing the kings of the heavens such as Sakra, Brahma, and the protectors of the world, walking as the only one honored in the three thousand great thousand worlds, walking self-realizing the holy path without relying on others' enlightenment, walking about to attain all wisdom, walking with mindfulness and wisdom in harmony, walking wanting to eliminate birth, old age, sickness, and death, walking towards the city of Nirvana, which is peaceful, free from defilement, deathless, and fearless. At that time, the Bodhisattva, with right mindfulness, walked directly towards the Bodhi tree, and at that time, there were such immeasurable majestic appearances. At that time, there were wind gods and rain gods, from the Nairanjana River to the Bodhi tree, sweeping and cleaning the area thoroughly, and also raining down immeasurable excellent fragrant flowers covering the ground. In the three thousand great thousand worlds, all trees, large and small, lowered their branches towards the Bodhi tree, and the mountains, large and small, such as Mount Sumeru in the three thousand great thousand worlds, all lowered their peaks towards the Bodhi tree.
。欲界諸天子等，各散種種微妙香花，一一妙花縱廣一拘盧舍以為花臺，復現廣路修遠無際，于路左右七寶欄楯皆悉嚴好，其量高下如七多羅樹，眾寶幡蓋處處莊嚴。復化七寶多羅之樹，一一樹間絡以金繩，于其繩上皆懸珍鐸，明珠琉璃間廁其中。其樹兩間有七寶池，于彼池內金沙遍佈香水盈滿，優缽羅花、拘勿頭花、波頭摩花、芬陀利花，如是等花充滿池中。其池四邊七寶階道，周匝莊嚴，于其階道則有迦陵頻伽、鳧雁鴛鴦、命命諸鳥出和雅音。有八萬四千天諸婇女，以眾香水灑於前路，復有八萬四千天諸婇女散眾天花。一一樹下復有眾寶妙臺，是諸臺上各有八萬四千天諸婇女，皆捧寶器盛妙栴檀沉水之香，復有五千天諸婇女，奏天伎樂歌舞頌嘆出和雅音。」
佛告諸比丘：「菩薩詣菩提樹時，其身普放無量光明，又遍震動無邊剎土，復有無量百千諸天奏天伎樂，于虛空中雨眾天花，又雨無量百千天妙衣服。復有無量象馬牛等圍繞菩薩，發聲哮吼其音和暢。又有無量鸚鵡舍利、拘抧羅鳥、迦陵頻伽、鳧雁鴛鴦、孔雀翡翠、共命諸鳥，翻翔圍繞出和雅音。菩薩往菩提場時，有如是等無量希有吉祥之相
現代漢語譯本：欲界諸天子們，各自散佈各種奇妙的香花，每一朵奇妙的花都有一拘盧舍的縱橫，形成花臺。又顯現出寬闊的道路，綿延無際。道路兩旁有七寶欄桿，都非常莊嚴美好，它們的高度如同七棵多羅樹。各種寶幡寶蓋處處裝飾。又幻化出七寶多羅樹，每一棵樹之間都用金繩連線，繩子上都懸掛著珍貴的鈴鐺，明珠和琉璃交錯其中。樹木之間有七寶池，池內鋪滿金沙，香水盈滿，優缽羅花、拘勿頭花、波頭摩花、芬陀利花等各種花朵充滿池中。池塘四周有七寶階梯，環繞裝飾，階梯上有迦陵頻伽、鳧雁鴛鴦、命命鳥等各種鳥類發出和諧悅耳的聲音。有八萬四千位天女，用各種香水灑在前面的道路上，又有八萬四千位天女散佈各種天花。每一棵樹下都有各種珍寶妙臺，每個臺上都有八萬四千位天女，她們都捧著寶器，盛放著奇妙的栴檀沉水香。還有五千位天女，演奏天上的音樂，歌唱讚美，發出和諧悅耳的聲音。 現代漢語譯本：佛陀告訴眾比丘：『菩薩前往菩提樹時，他的身體普放無量的光明，又震動無邊的國土。還有無數百千諸天演奏天上的音樂，在虛空中降下各種天花，又降下無數百千件天上的美妙衣服。還有無數的象、馬、牛等圍繞著菩薩，發出吼叫的聲音，聲音和諧流暢。還有無數的鸚鵡、舍利鳥、拘抧羅鳥、迦陵頻伽、鳧雁鴛鴦、孔雀、翡翠、共命鳥等，飛翔環繞，發出和諧悅耳的聲音。菩薩前往菩提道場時，有如此等等無數稀有吉祥的景象。』
English version: The gods of the desire realm each scattered various exquisite fragrant flowers, each marvelous flower with a 'krosa' in length and width, forming a flower platform. They also manifested broad roads, extending endlessly. On both sides of the road were seven-jeweled railings, all adorned beautifully, their height like seven 'tala' trees. Various jeweled banners and canopies decorated everywhere. They also transformed seven-jeweled 'tala' trees, each tree connected by golden ropes, and on these ropes hung precious bells, with pearls and lapis lazuli interspersed among them. Between the trees were seven-jeweled ponds, filled with golden sand and fragrant water, with 'utpala', 'kumuda', 'padma', and 'pundarika' flowers, and other such flowers filling the ponds. Around the ponds were seven-jeweled stairways, adorned all around, and on these stairways, 'kalavinka', ducks, geese, mandarin ducks, 'jiva-jiva' birds, and other birds emitted harmonious and pleasant sounds. There were eighty-four thousand celestial maidens, sprinkling various fragrant waters on the road ahead, and another eighty-four thousand celestial maidens scattering various celestial flowers. Under each tree were various precious and wonderful platforms, and on each platform were eighty-four thousand celestial maidens, all holding precious vessels filled with marvelous sandalwood and agarwood incense. There were also five thousand celestial maidens, playing celestial music, singing praises, and emitting harmonious and pleasant sounds. English version: The Buddha told the monks, 'When the Bodhisattva went to the Bodhi tree, his body emitted boundless light, and he shook countless lands. There were also countless hundreds of thousands of gods playing celestial music, raining down various celestial flowers in the sky, and raining down countless hundreds of thousands of celestial beautiful garments. There were also countless elephants, horses, cows, and other animals surrounding the Bodhisattva, roaring with harmonious and melodious sounds. There were also countless parrots, 'sarika' birds, 'kokila' birds, 'kalavinka' birds, ducks, geese, mandarin ducks, peacocks, kingfishers, 'jiva-jiva' birds, and other birds, flying around and emitting harmonious and pleasant sounds. When the Bodhisattva went to the Bodhi field, there were such countless rare and auspicious signs.'
。」
佛告諸比丘：「菩薩將欲坐菩提座，其夜三千大千世界主大梵天王，告諸梵眾作如是言：『仁者當知！菩薩摩訶薩被精進甲，智慧堅固心不劬勞，成就一切菩薩之行，通達一切波羅蜜門，於一切菩薩地得大自在，獲諸菩薩清凈意樂。一切眾生諸根利鈍皆悉了知，住于如來秘密之藏超諸魔境，一切善法皆能自覺，不由他人而得覺悟，為諸如來大神通力之所護念，當爲眾生說解脫道，亦為眾生作大商主，摧伏一切諸魔軍眾。於三千大千世界之中，唯佛獨尊為大醫王，調和法藥救眾生苦；為大法王，以智慧明照於十方建大法幢。不為世間八法所染，猶如蓮花不著於水；能積無量真實法寶，猶如大海蘊諸奇珍。怨親平等，如須彌山安住不動，心意清凈，如摩尼珠離諸垢穢，於三千大千世界得大自在。菩薩摩訶薩以如是等無量功德詣菩提場，為欲降伏眾魔怨故，成阿耨多羅三藐三菩提故，欲圓滿十力、四無所畏、十八不共佛法故，轉正法輪故，為欲震大師子吼故，施大法雨令諸眾生得滿足故，令諸眾生得清凈法眼故，令諸外道息諍論故，欲使本願得圓滿故，於一切法得自在故。仁者！汝等應當發心往詣親近供養。』即說偈言：
「『無量百千劫， 具慈悲喜捨， 禪定智慧通， 於今證涅槃
現代漢語譯本 佛陀告訴眾比丘：『菩薩將要坐在菩提樹下時，當晚三千大千世界的主宰大梵天王，告訴眾梵天說：『各位仁者應當知道！菩薩摩訶薩身披精進的鎧甲，智慧堅固，內心不感到疲憊，成就一切菩薩的修行，通達一切波羅蜜的法門，在一切菩薩的境界中獲得大自在，獲得諸菩薩清凈的意樂。他完全瞭解一切眾生的根器利鈍，安住于如來秘密的寶藏，超越一切魔境，一切善法都能自己覺悟，不需他人引導而得覺悟，受到諸如來大神通力的護念，將為眾生宣說解脫之道，也為眾生做大商主，摧毀一切魔軍。在三千大千世界中，唯有佛陀最尊貴，是偉大的醫王，調配法藥救治眾生的痛苦；是偉大的法王，以智慧之光照耀十方，建立大法幢。不被世間的八法所污染，猶如蓮花不沾染水；能積累無量真實的法寶，猶如大海蘊藏各種奇珍。對待怨敵和親人平等，猶如須彌山般安穩不動，心意清凈，猶如摩尼寶珠遠離一切污垢，在三千大千世界中獲得大自在。菩薩摩訶薩以如此等無量的功德來到菩提道場，爲了降伏一切魔怨，爲了成就阿耨多羅三藐三菩提，爲了圓滿十力、四無所畏、十八不共佛法，爲了轉動正法輪，爲了發出大師子吼，爲了施大法雨使眾生得到滿足，爲了使眾生得到清凈的法眼，爲了使外道停止爭論，爲了使本願得以圓滿，爲了在一切法中獲得自在。各位仁者！你們應當發心前往親近供養。』隨即說了偈語： 『無量百千劫，具慈悲喜捨，禪定智慧通，於今證涅槃。』
English version The Buddha told the monks, 'When the Bodhisattva is about to sit at the Bodhi seat, that night, the Great Brahma King, the lord of the three thousand great thousand worlds, told the Brahma assembly, saying: 'Virtuous ones, you should know! The Bodhisattva Mahasattva is clad in the armor of diligence, his wisdom is firm, his mind does not feel weary, he has accomplished all the practices of a Bodhisattva, he has mastered all the gates of the Paramitas, he has attained great freedom in all the Bodhisattva stages, and he has obtained the pure intention of all Bodhisattvas. He fully understands the sharpness and dullness of the faculties of all sentient beings, he dwells in the secret treasury of the Tathagata, he transcends all demonic realms, he can awaken to all good dharmas by himself, he does not need others to guide him to awakening, he is protected by the great supernatural power of all Tathagatas, he will proclaim the path of liberation to sentient beings, he will also be a great merchant for sentient beings, and he will destroy all the demonic armies. In the three thousand great thousand worlds, only the Buddha is the most honored, he is the great physician, he mixes the medicine of Dharma to cure the suffering of sentient beings; he is the great Dharma King, he illuminates the ten directions with the light of wisdom, and he establishes the great Dharma banner. He is not defiled by the eight worldly dharmas, like a lotus flower that does not cling to water; he can accumulate immeasurable true Dharma treasures, like the ocean containing all kinds of rare treasures. He treats enemies and relatives equally, he is as stable as Mount Sumeru, his mind is pure, like a Mani jewel free from all defilements, and he has attained great freedom in the three thousand great thousand worlds. The Bodhisattva Mahasattva comes to the Bodhi field with such immeasurable merits, in order to subdue all demonic enemies, in order to attain Anuttara-samyak-sambodhi, in order to perfect the ten powers, the four fearlessnesses, and the eighteen unshared Buddha dharmas, in order to turn the wheel of the true Dharma, in order to roar the great lion's roar, in order to bestow the great Dharma rain to satisfy all sentient beings, in order to enable sentient beings to obtain the pure Dharma eye, in order to make the heretics cease their disputes, in order to fulfill his original vows, and in order to attain freedom in all dharmas. Virtuous ones! You should all resolve to go and draw near to offer your services.' Then he spoke the following verse: 'For countless hundreds of thousands of kalpas, he has been endowed with loving-kindness, compassion, joy, and equanimity, his meditation and wisdom are profound, and now he will attain Nirvana.'
。 若欲遠三惡， 及離於八難， 受天妙樂報， 乃至得涅槃。 應持上供具， 供養于菩薩， 六年修苦行， 欲詣菩提場。 三千世界主， 釋梵及日月， 一切無與等， 見者咸歡悅。 降伏諸魔軍， 必當成正覺， 身相三十二， 最勝自莊嚴， 梵音甚清徹， 心凈離諸過。 或有人樂欲， 上生於梵世， 或有人樂欲， 證得聲聞果， 或有人樂欲， 得成辟支佛， 或有人樂欲， 當獲無上果， 如是諸人等， 應供養導師。』」
佛告諸比丘：「時大梵天王為供養菩薩故，以神通力令三千大千世界皆悉清凈，除諸砂鹵瓦礫荊棘，地平如掌無有丘墟，以金銀琉璃、硨磲馬瑙、珊瑚虎魄、真珠等寶而嚴飾之。又遍三千大千世界生諸瑞草，青綠右旋柔軟可愛如迦陵陀衣，又諸巨海變為平地，亦不嬈彼魚鱉黿鼉水性之屬，所有十方剎土梵王、帝釋、護世四王，咸見此間三千大千世界如是嚴凈，各于本土皆悉莊嚴遙申供養。又十方無邊剎土一切菩薩為供養故，以超過人天殊勝供具，各于本國而申供養，皆見無邊世界如一佛土，諸須彌山、鐵圍山間幽冥之處，日月威光所不能及，咸見菩薩光明普照
現代漢語譯本：如果想要遠離三惡道，以及脫離八難，享受天界的妙樂果報，乃至最終證得涅槃，就應當用上等的供品，供養菩薩。菩薩爲了前往菩提道場，曾苦修六年。三千世界的統治者，包括釋提桓因、梵天和日月，一切都無法與之相比，見到他的人都感到歡喜。他降伏了所有的魔軍，必定會成就正等正覺，擁有三十二種殊勝的相貌，自身莊嚴無比，梵音清澈響亮，內心清凈沒有過失。有些人希望能夠上升到梵天世界，有些人希望能夠證得聲聞果位，有些人希望能夠成就辟支佛，有些人希望能夠獲得無上佛果，像這樣的人們，都應當供養導師。' 佛陀告訴眾比丘：『當時大梵天王爲了供養菩薩，用神通力使三千大千世界都變得清凈，清除了所有的沙礫、瓦片、荊棘，地面平坦如手掌，沒有高低不平的地方，用金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、珍珠等寶物來裝飾。又在三千大千世界遍生各種吉祥的草，青綠色的草向右旋轉，柔軟可愛，像迦陵頻伽鳥的羽毛一樣。所有的巨海都變成了平地，也不會傷害到魚、鱉、黿、鼉等水生動物。所有十方世界的梵天、帝釋、護世四王，都看到這個三千大千世界如此莊嚴清凈，各自在自己的國土也進行莊嚴，遙遠地表達供養。另外，十方無邊世界的菩薩們爲了供養，用超過人天的殊勝供品，各自在自己的國家表達供養，都看到無邊世界如同一個佛土。須彌山、鐵圍山之間幽暗的地方，日月的光芒無法照到的地方，都看到菩薩的光明普照。'
English version: 'If one wishes to stay far from the three evil paths, and escape the eight difficulties, to receive the wonderful bliss of the heavens, and even attain Nirvana, one should use the best offerings to make offerings to the Bodhisattva. The Bodhisattva practiced asceticism for six years in order to go to the Bodhi field. The rulers of the three thousand worlds, including Sakra, Brahma, and the sun and moon, none can compare to him, and those who see him feel joy. He subdued all the demon armies, and will surely achieve perfect enlightenment, possessing thirty-two excellent marks, his own adornment is unparalleled, his Brahma voice is clear and resonant, and his heart is pure and without fault. Some people wish to ascend to the Brahma world, some wish to attain the Arhatship, some wish to become a Pratyekabuddha, and some wish to obtain the supreme Buddhahood. People like these should all make offerings to the teacher.' The Buddha told the monks, 'At that time, the Great Brahma King, in order to make offerings to the Bodhisattva, used his supernatural power to make the three thousand great thousand worlds pure, removing all sand, gravel, tiles, and thorns. The ground was as flat as the palm of a hand, without any hills or valleys. It was adorned with gold, silver, lapis lazuli, tridacna, agate, coral, amber, pearls, and other treasures. Auspicious grasses grew throughout the three thousand great thousand worlds, green and turning to the right, soft and lovely, like the feathers of a Kalavinka bird. All the great oceans turned into flat land, without harming the fish, turtles, soft-shelled turtles, and other aquatic creatures. All the Brahma Kings, Sakras, and Four Guardian Kings of the ten directions saw this three thousand great thousand world so solemn and pure, and each adorned their own lands, expressing their offerings from afar. Furthermore, all the Bodhisattvas of the boundless lands of the ten directions, in order to make offerings, used offerings superior to those of humans and gods, each expressing their offerings in their own countries, and all saw the boundless worlds as one Buddha land. In the dark places between Mount Sumeru and the Iron Mountain range, where the light of the sun and moon could not reach, they all saw the Bodhisattva's light shining everywhere.'
。
「有十六天子，守護此菩提之場，是諸天子皆證無生法忍及得阿惟越致，其名曰：轉進天子，無勝天子，施與天子，愛敬天子，勇力天子，善住天子，持地天子，作光天子，無垢天子，法自在天子，法幢天子，所行吉祥天子，無障礙天子，大莊嚴天子，清凈戒香天子，蓮花光明天子。如是等天子，各化四萬八十由旬，廣設無量寶莊嚴具，其地四邊皆有七重寶路，一一寶路皆悉行列寶多羅樹，一一樹間金繩交絡，垂諸寶鈴覆以寶網。閻浮檀金以為蓮花遍滿於地，一一花上各以七寶而嚴飾之。復燒種種上妙天香，十方世界人天之中，所有妙樹悉于中現；又十方世界一切水陸勝妙香花悉于中現。又十方世界諸佛菩薩，各于本土現無量資糧廣博嚴飾福德智慧菩提道場，如是種種事業皆悉現於此道場中。」
佛告諸比丘：「十六天子見如是等神通瑞相，種種莊嚴，踴躍歡喜，天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽等，見此道場嘆未曾有，各想自宮猶如塳墓，皆有無量贊述功德
現代漢語譯本 『有十六位天子，守護著這菩提道場，這些天子都證得了無生法忍，並且獲得了阿惟越致的果位。他們的名字是：轉進天子、無勝天子、施與天子、愛敬天子、勇力天子、善住天子、持地天子、作光天子、無垢天子、法自在天子、法幢天子、所行吉祥天子、無障礙天子、大莊嚴天子、清凈戒香天子、蓮花光明天子。這些天子各自化現出四萬八十由旬的範圍，廣設無量的珍寶莊嚴之物。地面四邊都有七重寶路，每一條寶路都排列著寶多羅樹，每一棵樹之間都用金繩交織連線，懸掛著各種寶鈴，覆蓋著寶網。閻浮檀金化為蓮花，遍佈地面，每一朵蓮花上都用七寶裝飾。還焚燒各種上妙的天香，十方世界人天之中所有的美妙樹木都顯現在這裡；十方世界一切水陸的勝妙香花也都顯現在這裡。此外，十方世界諸佛菩薩，各自在自己的國土顯現出無量資糧，廣博嚴飾的福德智慧菩提道場，這些種種事業都顯現在這個道場中。』 『佛告訴眾比丘：『這十六位天子見到如此種種神通瑞相和莊嚴景象，都歡喜踴躍。天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，見到這個道場，都讚歎從未見過，各自覺得自己的宮殿如同墳墓一般，都無量地贊述著功德。』
English version 'There are sixteen heavenly princes guarding this Bodhi field. These princes have all attained the patience of non-arising and have achieved the state of Avaivartika. Their names are: Turning Forward Heavenly Prince, Unsurpassed Heavenly Prince, Giving Heavenly Prince, Loving and Respecting Heavenly Prince, Courageous and Powerful Heavenly Prince, Well-Dwelling Heavenly Prince, Earth-Holding Heavenly Prince, Light-Creating Heavenly Prince, Immaculate Heavenly Prince, Dharma-Sovereign Heavenly Prince, Dharma-Banner Heavenly Prince, Auspicious-Conduct Heavenly Prince, Unobstructed Heavenly Prince, Greatly Adorned Heavenly Prince, Pure Precept Fragrance Heavenly Prince, and Lotus Light Heavenly Prince. These heavenly princes each manifested an area of forty-eight thousand yojanas, extensively setting up countless precious adornments. On all four sides of the ground, there were seven layers of precious roads. Each road was lined with rows of precious Tala trees. Between each tree, golden ropes were interwoven, hanging with various precious bells and covered with precious nets. Jambudvipa gold was transformed into lotus flowers, covering the ground, and each flower was adorned with seven treasures. Various supreme heavenly incenses were also burned, and all the wonderful trees in the human and heavenly realms of the ten directions appeared here. All the wonderful fragrant flowers of the ten directions, both on land and in water, also appeared here. Furthermore, Buddhas and Bodhisattvas from the ten directions each manifested in their own lands countless resources, extensively adorned meritorious wisdom Bodhi fields. All these various activities appeared in this Bodhi field.' 'The Buddha told the monks, 『These sixteen heavenly princes, seeing such miraculous signs and adornments, were overjoyed. Gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others, seeing this Bodhi field, praised it as unprecedented. They each felt their own palaces were like tombs, and they all endlessly praised the merits.』
。復有四護菩提樹神：一名毗留薄瞿、二名蘇摩那、三名烏珠缽底、四名帝珠，各以神力變菩提樹，高廣嚴好各長八十多羅之樹，根莖枝葉花果茂盛，端正可愛莊嚴無比見者歡喜，逾于帝釋歡喜園中波利質多羅樹、拘鞞羅樹。菩薩所坐成菩提處，則三千大千世界之中心也，此樹下地純以金剛所成不可沮壞。」
佛告諸比丘：「菩薩欲往菩提樹時，放大光明遍照無邊無量世界，地獄眾生皆得離苦，餓鬼眾生皆得飽滿，畜生眾生慈心相向，諸根不具眾生皆得具足，病苦眾生皆得痊癒，怖畏眾生皆得安樂，獄囚眾生皆得釋然，貧窮眾生皆得財寶，煩惱眾生皆得解脫，飢渴眾生皆得飲食，懷孕眾生皆得免難，羸瘦眾生皆得充健。而於此時，無一眾生為貪恚癡之所逼惱，人天不死亦不受胎。是時一切眾生更相慈慜生利益心，如父如母如姊如妹如兄如弟。」
爾時世尊欲重宣此義，而說偈言：
「地獄痛苦逼， 一切皆休息， 畜生相食啖， 各各起慈心。 八難皆閉塞， 三惡悉空靜， 光明所照處， 咸受微妙樂。 眼耳鼻舌等， 諸根不完具， 皆悉得具足。 煩惱所擾者， 便得大安樂。 狂亂得正念， 貧賤得富貴， 病苦得痊除， 禁囚得解脫
現代漢語譯本：又有四位守護菩提樹的神：第一位名叫毗留薄瞿，第二位名叫蘇摩那，第三位名叫烏珠缽底，第四位名叫帝珠。他們各自以神力變化菩提樹，使之高大寬廣，莊嚴美好，每棵樹都長到八十多羅的高度。樹的根莖枝葉花果都茂盛，端正可愛，莊嚴無比，見到的人都歡喜，勝過帝釋天歡喜園中的波利質多羅樹和拘鞞羅樹。菩薩所坐成佛的菩提樹所在之處，是三千大千世界的中心。這樹下的地面完全由金剛構成，堅不可摧。 佛陀告訴眾比丘：『菩薩將要前往菩提樹時，會放出大光明，遍照無邊無量的世界。地獄的眾生都能脫離痛苦，餓鬼道的眾生都能得到飽足，畜生道的眾生都互相生起慈愛之心，諸根不全的眾生都能得到健全，身患疾病的眾生都能痊癒，心懷恐懼的眾生都能得到安樂，被囚禁的眾生都能得到釋放，貧窮的眾生都能得到財寶，被煩惱困擾的眾生都能得到解脫，飢渴的眾生都能得到飲食，懷孕的眾生都能免除難產，瘦弱的眾生都能變得強壯。』在那個時候，沒有一個眾生會被貪婪、嗔恨、愚癡所困擾，人天都不會死亡，也不會受胎。那時，一切眾生都互相慈愛憐憫，生起利益之心，如同父子、母女、兄弟姐妹一般。 這時，世尊爲了重申這個道理，說了偈語： 『地獄的痛苦逼迫，一切都停止休息，畜生互相吞食，各自生起慈悲心。八難都被關閉，三惡道都空寂平靜，光明所照耀的地方，都感受到微妙的快樂。眼睛、耳朵、鼻子、舌頭等，諸根不健全的，都能夠得到健全。被煩惱所困擾的，便能得到大安樂。狂亂的得到正念，貧賤的得到富貴，病苦的得到痊癒，被囚禁的得到解脫。』
English version: Moreover, there were four guardian deities of the Bodhi tree: the first named Virupaksa, the second named Sumanas, the third named Uccusmapati, and the fourth named Tejas. Each of them, through their divine power, transformed the Bodhi tree, making it tall, wide, solemn, and beautiful. Each tree grew to a height of more than eighty talas, with roots, stems, branches, leaves, flowers, and fruits flourishing, upright, lovely, and incomparably majestic, bringing joy to all who saw them, surpassing the Parijataka and Kovidara trees in Indra's Joyful Garden. The place where the Bodhisattva sat to attain enlightenment was the center of the three thousand great thousand worlds, and the ground beneath this tree was made entirely of indestructible diamond. The Buddha told the monks, 'When the Bodhisattva was about to go to the Bodhi tree, he emitted great light, illuminating boundless and immeasurable worlds. The beings in hell were freed from suffering, the beings in the realm of hungry ghosts were filled with satisfaction, the beings in the animal realm developed mutual compassion, those with incomplete faculties became whole, the sick were healed, the fearful found peace, the imprisoned were released, the poor received wealth, the afflicted were liberated, the hungry and thirsty were given food and drink, pregnant beings were spared from difficult childbirth, and the weak became strong. At that time, no being was troubled by greed, hatred, or delusion. Neither humans nor gods died or were conceived. At that time, all beings showed mutual compassion and kindness, with hearts of benefit, like fathers and mothers, sisters and brothers.' Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The torments of hell are stilled, all find rest. Creatures that devour each other, each develops a compassionate heart. The eight difficulties are closed, the three evil realms are empty and still. Where the light shines, all receive subtle joy. Eyes, ears, noses, tongues, and other faculties that are incomplete, all become whole. Those troubled by afflictions, then obtain great peace. The deranged gain right mindfulness, the poor gain wealth, the sick are healed, the imprisoned are released.'
。 一切無忿競， 展轉起慈心， 如父母愛子。 菩薩光明網， 遍滿於十方， 普照恒沙界， 映蔽無邊土。 鐵圍大鐵圍， 及余諸山等， 皆悉不復現， 變為一佛剎。 以眾寶所成， 嚴飾甚微妙， 由光照燭故， 一切如觀掌。 如是等莊嚴， 為供養菩薩。 護菩提場神， 有十六天子， 面八十由旬， 現種種嚴飾。 菩薩大威力， 面八十由旬， 亦現無邊剎， 各各皆嚴凈。 天龍八部眾， 睹如是事已， 還自思本宮， 而生塳墓想， 咸起奇特心， 頌嘆諸功德： 『善哉福難思， 乃感如斯果， 匪唯身語意， 起如是莊嚴。 以本願力故， 一切皆成就， 隨諸眾生業， 皆悉得滿足。』 四護菩提神， 嚴飾菩提樹， 勝過歡喜園， 帝釋殊妙林。 此神所嚴飾， 端正甚可愛， 一切天人等， 稱讚無窮已。」
佛告諸比丘：「菩薩清凈光明普照世界，滅除一切眾生煩惱，遇斯光者皆生欣喜。此光又照迦利龍王宮，時彼龍王遇斯光明，于龍眾中而說偈言：
「『過去三佛皆已現， 智慧光明真金色， 於是還睹無垢光， 由斯定有佛興世
現代漢語譯本 一切都沒有忿恨和爭鬥， 轉而生起慈悲之心，如同父母愛護子女。 菩薩的光明之網，遍佈於十方， 普遍照耀著恒河沙數的世界，映照遮蔽著無邊的國土。 鐵圍山和大鐵圍山，以及其餘的諸山等， 都全部不再顯現，變為一個佛國。 由各種珍寶所構成，裝飾得極其微妙， 由於光明照耀的緣故，一切都如同觀看手掌一樣清晰。 像這樣的莊嚴，是爲了供養菩薩。 守護菩提道場的諸神，有十六位天子， 面容有八十由旬大小，顯現出種種莊嚴的裝飾。 菩薩的大威力，面容也有八十由旬大小， 也顯現出無邊的佛剎，每個佛剎都莊嚴清凈。 天龍八部眾，看到這樣的景象后， 回到自己原來的宮殿，卻生起如同墳墓一般的想法， 都生起驚奇的心情，歌頌讚嘆各種功德： 『太好了，福德難以思議，竟然感得如此的果報， 不僅僅是身語意，才產生這樣的莊嚴。 因為本願力的緣故，一切都成就， 隨著各種眾生的業力，都能夠得到滿足。』 四位守護菩提的神，裝飾菩提樹， 勝過歡喜園，以及帝釋天殊妙的樹林。 這些神所裝飾的，端正美好非常可愛， 一切天人等，都稱讚不已。」
佛告訴眾比丘：『菩薩清凈的光明普照世界，滅除一切眾生的煩惱，遇到這光明的人都感到欣喜。這光明又照到迦利龍王的宮殿，當時那位龍王遇到這光明，在龍眾中說了偈語：』
『過去三佛都已經出現，智慧光明是真正的金色， 如今又見到無垢的光明，由此必定有佛出世。』
English version There is no anger or strife, Instead, compassion arises, like parents loving their children. The Bodhisattva's net of light, pervades the ten directions, Universally illuminating countless worlds, reflecting and covering boundless lands. The Iron Mountain and Great Iron Mountain, and all other mountains, All cease to appear, transforming into a single Buddha-land. Made of various treasures, adorned with utmost subtlety, Due to the illumination of light, everything is as clear as seeing the palm of one's hand. Such adornments are for the offering to the Bodhisattva. The gods guarding the Bodhi field, there are sixteen heavenly princes, Their faces are eighty yojanas in size, manifesting various magnificent decorations. The Bodhisattva's great power, their face is also eighty yojanas in size, Also manifesting boundless Buddha-lands, each one adorned and pure. The eight classes of gods and dragons, having witnessed such events, Returned to their original palaces, yet felt as if they were in a tomb, All arose with a sense of wonder, praising and extolling the various merits: 'Excellent, the merit is inconceivable, to have attained such a result, Not only through body, speech, and mind, does such adornment arise. Because of the power of the original vows, everything is accomplished, According to the karma of all beings, all are fulfilled.' The four gods guarding the Bodhi, adorn the Bodhi tree, Surpassing the Joyful Garden, and the exquisite groves of Indra. What these gods have adorned, is upright, beautiful, and very lovely, All gods and humans, praise endlessly."
The Buddha told the monks: 'The Bodhisattva's pure light illuminates the world, eradicating the afflictions of all beings, and those who encounter this light feel joy. This light also shone upon the palace of the Naga King Kali, at that time, the Naga King encountered this light and spoke a verse among the Naga assembly:'
'The three Buddhas of the past have already appeared, their wisdom light is true gold, Now again I see the immaculate light, therefore a Buddha is surely to appear in the world.'
。 其光清凈逾日月， 非螢非燭星電等， 亦非梵釋阿修羅， 一切威光所能及。 我以先業行不善， 所處宮殿常昏暗， 恒雨熱沙以燒身， 自念長時受斯苦。 忽遇光明如日照， 身心清涼遍歡喜， 億劫修行眾行者， 今時定坐菩提場。 我與汝等諸親眷， 衣服香花並伎樂， 及以種種莊嚴具， 供養利益世間者。』」
佛告諸比丘：「龍王爾時與其眷屬，歡喜踴躍瞻顧四方，乃見菩薩身相巍巍如須彌山，梵釋四王、龍神八部，皆悉圍繞心大歡喜，頭面禮足恭敬尊重，即以種種香花衣服瓔珞，作眾伎樂供養菩薩，合掌曲躬以偈贊曰：
「『面凈如滿月， 世間大導師， 我昔值諸佛， 瑞相皆如是， 今尊破魔已， 行當證菩提。 曾於過去劫， 廣修內外施， 持戒及忍辱， 精進禪智慧， 方便大慈悲， 願力喜舍等， 以是諸功德， 當得成佛道， 一切諸叢林， 低枝禮佛樹， 有千吉祥瓶， 圍繞在虛空， 眾鳥吐和音， 翻翔競隨逐。 身色真金光， 遍照於十方， 惡趣停苦惱， 世間蒙快樂。 尊今於三界， 定為大導師
現代漢語譯本 『它的光芒清澈明亮勝過日月，不是螢火、不是燭光、也不是星辰閃電等，也不是梵天、帝釋天、阿修羅等一切威光所能比擬的。 我因為過去所造的惡業，所處的宮殿常常昏暗，總是下著熱沙來焚燒我的身體，我常常想著要長久地承受這樣的痛苦。 忽然遇到光明如同日光照耀，身心清涼，遍體歡喜，億劫修行各種善行的修行者，如今必定安坐在菩提道場。 我與你們這些親眷，用衣服、香花和音樂，以及各種莊嚴的器具，來供養利益世間的人。』 佛告訴眾比丘：『龍王當時和他的眷屬，歡喜雀躍地環顧四方，就看見菩薩的身相巍峨如須彌山，梵天、帝釋天、四大天王、龍神八部，都圍繞著他，心中非常歡喜，頭面禮足，恭敬尊重，就用各種香花、衣服、瓔珞，演奏各種音樂來供養菩薩，合掌彎腰，用偈頌讚嘆說： 『您的面容清凈如滿月，是世間偉大的導師，我過去曾遇到諸佛，他們的瑞相都像這樣，如今您已破除魔障，將要證得菩提。 您曾在過去劫中，廣泛地修習內外佈施，持戒和忍辱，精進禪定和智慧，方便大慈悲，願力和喜舍等。 憑藉這些功德，您將成就佛道，一切的樹林，都低垂枝條禮敬佛樹，有千個吉祥寶瓶，圍繞在虛空中，眾鳥發出和諧的聲音，翻飛競相追逐。 您的身色如真金般閃耀，光芒遍照十方，惡道停止了痛苦，世間蒙受快樂。 您如今在三界之中，必定成為偉大的導師。』
English version 'Its light is pure and bright, surpassing the sun and moon; it is not like fireflies, candles, stars, or lightning, nor can it be compared to the majestic light of Brahma, Indra, or Asuras. Due to my past misdeeds, the palace where I dwell is always dark, and hot sand constantly rains down to burn my body. I often think that I will suffer this pain for a long time. Suddenly, I encountered light like the sun shining, my body and mind felt cool and joyful. The practitioners who have cultivated various good deeds for countless eons are now surely sitting in the Bodhi field. I, along with you, my relatives, will use clothes, fragrant flowers, music, and various magnificent ornaments to make offerings to the one who benefits the world.' The Buddha told the monks, 'At that time, the Dragon King and his retinue, joyfully looking around, saw the Bodhisattva's form majestic like Mount Sumeru. Brahma, Indra, the Four Heavenly Kings, and the eight classes of dragons and gods all surrounded him, their hearts filled with great joy. They bowed their heads to his feet, showing respect and reverence. They then used various fragrant flowers, clothes, and necklaces, and played various musical instruments to make offerings to the Bodhisattva. They joined their palms and bowed, praising him with verses: 'Your face is as pure as the full moon, you are the great guide of the world. I have encountered Buddhas in the past, and their auspicious signs were all like this. Now you have broken through the demons and will attain Bodhi. In past eons, you have extensively practiced internal and external giving, upholding precepts and patience, diligence in meditation and wisdom, skillful means, great compassion, vows, joy, and equanimity. With these merits, you will achieve Buddhahood. All the forests lower their branches to pay homage to the Bodhi tree. A thousand auspicious vases surround the sky, and birds emit harmonious sounds, flying and chasing each other. Your body shines like pure gold, illuminating all directions. The suffering of the evil realms ceases, and the world receives happiness. You are now in the three realms, and you will surely become the great guide.'
。 梵王及帝釋， 欲色諸天子， 咸舍微妙樂， 皆來申供養， 尊今於世間， 必為大醫王。 凡是所游踐， 蓮華隨步起， 尊今於世間， 必為應供者。 導師坐道場， 無量拘胝數， 一切魔軍眾， 皆當自摧伏。 日月可墮落， 須彌可崩壞， 若未得菩提， 終不可移動。 愿我與眷屬， 得舍此龍身， 功德自莊嚴， 當往菩提座。』
「說是偈已，其龍王妃名曰金光，與無量龍女恭敬圍繞，持眾寶蓋衣服瓔珞人天妙花，復持寶器盛眾名香，奏諸伎樂說是妙偈，贊菩薩曰：
「『能斷貪瞋癡， 世間諸過患， 渡生死海者， 故我今頂禮。 尊為大醫王， 善拔煩惱箭， 眾生未調伏， 而當調伏之。 眾生處世間， 恒為煩惱覆， 尊當以慧日， 照之令得除。 世間無依怙， 今當得依怙， 而於虛空中， 雨種種衣食。 諸天龍神等， 皆生歡喜心， 辯才大導師， 愿速坐道場。 降伏眾魔怨， 當成無上道， 似昔諸如來， 所證菩提法。 無量劫修習， 利益諸群生， 愿速坐道場， 證無上菩提
現代漢語譯本 梵天和帝釋天，以及欲界和色界的諸位天子，都捨棄了他們微妙的快樂，前來表達供養。 您如今在世間，必定會成為偉大的醫王。 凡是您所行走的地方，蓮花都會隨著您的腳步升起。 您如今在世間，必定會成為應受供養的人。 導師您坐在菩提道場，無數的拘胝魔軍，都將自行被您摧伏。 即使日月可以墜落，須彌山可以崩塌，如果未能證得菩提，您終究不會動搖。 愿我和我的眷屬，能夠捨棄這龍身，以功德來莊嚴自身，前往菩提座。 說完這偈頌后，龍王妃名叫金光，與無數的龍女恭敬地圍繞著，拿著各種寶蓋、衣服、瓔珞和人天妙花，又拿著寶器盛滿各種名香，演奏各種樂器，說了這美妙的偈頌，讚歎菩薩說： 『能夠斷除貪、嗔、癡，世間一切的過患，渡過生死苦海的人，所以我現在頂禮您。 您是偉大的醫王，善於拔除煩惱的毒箭，眾生尚未被調伏，您將調伏他們。 眾生處在世間，常常被煩惱所覆蓋，您應當用智慧的日光，照耀他們使之得以消除。 世間沒有依靠，現在將得到依靠，並且在虛空中，降下各種衣食。 諸天、龍神等，都生起歡喜心，辯才無礙的大導師，愿您速速坐上菩提道場。 降伏一切魔怨，成就無上的道果，如同過去諸佛所證得的菩提法。 經過無量劫的修習，利益一切眾生，愿您速速坐上菩提道場，證得無上菩提。'
English version Brahma and Indra, along with the princes of the desire and form realms, all abandoned their subtle pleasures and came to offer their worship. You, now in the world, will surely become the great king of medicine. Wherever you walk, lotuses will rise with your steps. You, now in the world, will surely become the one worthy of offerings. The guide sits at the Bodhi field, and countless kotis of demon armies will all be subdued by you. Even if the sun and moon could fall, and Mount Sumeru could collapse, if you have not attained Bodhi, you will never move. May I and my family be able to abandon this dragon body, adorn ourselves with merit, and go to the Bodhi seat. After speaking this verse, the dragon queen, named Golden Light, along with countless dragon maidens, respectfully surrounded him, holding various jeweled canopies, clothes, necklaces, and heavenly flowers, and also holding precious vessels filled with various fragrant incense, playing various musical instruments, and spoke this wonderful verse, praising the Bodhisattva, saying: 'You who can cut off greed, anger, and ignorance, all the faults of the world, and cross the sea of birth and death, therefore I now bow to you. You are the great king of medicine, skilled in removing the arrows of affliction, beings have not yet been tamed, and you will tame them. Beings in the world are constantly covered by afflictions, you should use the sun of wisdom to illuminate them so that they may be removed. The world has no refuge, now it will have a refuge, and in the empty space, rain down various clothes and food. The gods, dragons, and spirits, all give rise to joyful hearts, the great guide with eloquence, may you quickly sit at the Bodhi field. Subdue all demonic enemies, achieve the unsurpassed path, like the Bodhi Dharma attained by all the Buddhas of the past. After practicing for countless kalpas, benefiting all beings, may you quickly sit at the Bodhi field and attain unsurpassed Bodhi.'
。』」
佛告諸比丘：「菩薩爾時作是思惟：『古昔諸佛坐於何座，證阿耨多羅三藐三菩提？』作是念時，即知過去諸佛皆坐凈草而成正覺。是時凈居天子知菩薩心，白菩薩言：『如是如是！過去諸佛欲證菩提皆坐凈草。』爾時菩薩復自思惟：『誰能與我如是凈草？』時釋提桓因即變其身，為刈草人在菩薩右，不近不遠持草而立，其草青紺如孔雀尾，柔軟可愛如迦尸迦衣，宛轉右旋香氣芬馥。
「爾時菩薩既見化人執斯妙草，漸向其所徐而問之：『汝名字誰？』其人答曰：『我名吉祥。』菩薩思惟：『我今欲求自身吉祥，復欲令他而得吉祥，人名吉祥於我前立，我今定證阿耨多羅三藐三菩提。』
「爾時菩薩欲從化人而求凈草，出是語時梵聲微妙，所謂真實聲，周正聲，清亮聲，和潤聲，流美聲，善導聲，不謇聲，不澀聲，不破聲，柔軟聲，憺雅聲，分析聲，順耳聲，合意聲，如迦陵頻伽聲，如命命鳥聲，如殷雷聲，如海波聲，如山崩聲，如天讚聲，如梵天聲，如師子聲，如龍王聲，如象王聲，不急疾聲，不遲緩聲，解脫之聲，無染著聲，依義之聲，應時之聲，宣說八千萬億法門之聲，順一切諸佛法聲
現代漢語譯本 佛陀告訴眾比丘：『菩薩當時這樣思考：『過去諸佛都是坐在什麼座上，證得無上正等正覺的呢？』當他這樣想的時候，立刻知道過去諸佛都是坐在潔凈的草上成就正覺的。這時，凈居天子知道菩薩的心意，告訴菩薩說：『是這樣的，是這樣的！過去諸佛想要證得菩提，都是坐在潔凈的草上。』當時，菩薩又自己思考：『誰能給我這樣的潔凈的草呢？』這時，釋提桓因就變化自己的身體，成為一個割草的人，站在菩薩的右邊，不遠不近地拿著草站立著，那草青黑色，像孔雀的尾巴一樣，柔軟可愛，像迦尸迦的衣服一樣，宛轉右旋，香氣芬芳。 『當時，菩薩看到化人拿著這美妙的草，慢慢地走向他，緩緩地問：『你叫什麼名字？』那人回答說：『我叫吉祥。』菩薩心想：『我現在想要自己得到吉祥，又想讓別人得到吉祥，這個人名字叫吉祥，站在我的面前，我今天必定能證得無上正等正覺。』 『當時，菩薩想要從化人那裡求取潔凈的草，當他說出這句話的時候，發出了微妙的梵音，也就是真實的聲音，周正的聲音，清亮的聲音，和潤的聲音，流美的聲音，善於引導的聲音，不結巴的聲音，不澀滯的聲音，不破裂的聲音，柔軟的聲音，安詳的聲音，分析的聲音，順耳的聲音，合意的聲音，像迦陵頻伽鳥的聲音，像命命鳥的聲音，像殷雷的聲音，像海浪的聲音，像山崩的聲音，像天上的讚美聲，像梵天的聲音，像獅子的聲音，像龍王的聲音，像象王的聲音，不急促的聲音，不遲緩的聲音，解脫的聲音，沒有染著的聲音，符合義理的聲音，應時的聲音，宣說八千萬億法門的聲音，順應一切諸佛法的聲音。』
English version The Buddha told the monks, 'The Bodhisattva at that time thought to himself: 『On what seat did the Buddhas of the past sit to attain Anuttara-samyak-sambodhi?』 As he thought this, he immediately knew that all the Buddhas of the past had attained enlightenment while sitting on pure grass. At that time, the Pure Abode Deva, knowing the Bodhisattva's mind, said to the Bodhisattva, 『It is so, it is so! All the Buddhas of the past who wished to attain Bodhi sat on pure grass.』 Then the Bodhisattva thought to himself again, 『Who can give me such pure grass?』 At that time, Shakra, Lord of the Devas, transformed his body into a grass cutter, standing to the right of the Bodhisattva, neither too close nor too far, holding the grass. The grass was blue-black like a peacock's tail, soft and lovely like Kashi silk, spiraling to the right, and fragrant. 『At that time, the Bodhisattva, seeing the transformed man holding this wonderful grass, slowly approached him and gently asked, 『What is your name?』 The man replied, 『My name is Auspicious.』 The Bodhisattva thought, 『Now I wish to obtain auspiciousness for myself, and also wish to bring auspiciousness to others. This person's name is Auspicious, and he stands before me. Today, I will surely attain Anuttara-samyak-sambodhi.』 『At that time, as the Bodhisattva wished to ask the transformed man for the pure grass, when he spoke these words, a subtle Brahma sound arose, which was a true sound, a complete sound, a clear sound, a harmonious sound, a flowing sound, a guiding sound, a non-stuttering sound, a non-hesitant sound, an unbroken sound, a soft sound, a peaceful sound, an analytical sound, a pleasing sound, an agreeable sound, like the sound of a Kalavinka bird, like the sound of a Jivajiva bird, like the sound of thunder, like the sound of ocean waves, like the sound of a mountain collapsing, like the sound of heavenly praise, like the sound of Brahma, like the sound of a lion, like the sound of a dragon king, like the sound of an elephant king, a sound that was neither hurried nor slow, a sound of liberation, a sound without attachment, a sound in accordance with meaning, a sound that was timely, a sound that proclaimed eighty million billion Dharma gates, a sound that was in accordance with all the Buddhas' Dharma.』
。菩薩以此美妙之聲，語化人言：『仁者！汝能與我凈草以不？』於是頌曰：
「『吉祥汝今時， 宜速施凈草， 我當坐是草， 降伏彼魔軍， 若證寂滅法， 即得無上道。 我為菩提故， 無量劫修行， 施戒精進忍， 禪定智慧力， 解脫與意樂， 福德及神通， 緣彼諸行故， 今得圓滿果。 若施我凈草， 獲無量福德。 因施凈草故， 必當成導師。』 吉祥聞此言， 心生大歡喜， 手持凈妙草， 住于菩薩前， 即以歡喜心， 而白菩薩言： 『若以施草故， 能獲大菩提， 幸先授菩提， 然後受凈草。』 菩薩報吉祥： 『非唯施凈草， 即獲大菩提； 應修無量德， 方蒙諸佛記。 吉祥汝應知， 菩提不妄授； 菩提可妄授； 我當以菩提， 授一切眾生。 吉祥汝應知， 我證菩提已， 分佈諸世間， 汝當於我所， 聽受甘露法。』 菩薩受凈草， 往詣菩提場， 舉足欲行時， 其地大震動。 諸天龍神等， 皆生歡喜心， 恭敬合掌言： 『菩薩於今者， 必降伏眾魔， 定獲甘露法， 證於無上道
現代漢語譯本 菩薩用這美妙的聲音，化作人言說道：『仁者！您能給我一些乾淨的草嗎？』於是唱頌道： 『吉祥啊，你現在正是時候，應該趕快佈施乾淨的草給我，我將坐在這草上，降伏那些魔軍，如果證得寂滅之法，就能得到無上的道。我爲了菩提的緣故，在無量劫中修行，佈施、持戒、精進、忍辱，禪定和智慧的力量，解脫和意樂，福德和神通，因為這些修行，今天才得到圓滿的果報。如果佈施我乾淨的草，就能獲得無量的福德。因為佈施乾淨的草，必定能成為導師。』 吉祥聽到這些話，心中非常歡喜，手裡拿著乾淨美好的草，站在菩薩面前，就用歡喜的心情，對菩薩說：『如果因為佈施草，就能獲得大菩提，希望您先授予我菩提，然後再接受乾淨的草。』 菩薩告訴吉祥：『不是僅僅佈施乾淨的草，就能獲得大菩提；應該修習無量的功德，才能蒙受諸佛的授記。吉祥你應該知道，菩提不是隨便授予的；菩提可以隨便授予；我將用菩提，授予一切眾生。吉祥你應該知道，我證得菩提后，會把它分佈到各個世間，你應當在我這裡，聽受甘露之法。』 菩薩接受了乾淨的草，前往菩提樹下，抬腳要走的時候，大地劇烈震動。諸天、龍神等，都生起歡喜心，恭敬地合掌說道：『菩薩今天，必定降伏眾魔，一定獲得甘露之法，證得無上的道。』
English version The Bodhisattva, with this wonderful voice, transformed into human speech, said: 'Kind one! Can you give me some clean grass?' Then he chanted: 'Auspicious one, now is the time for you, you should quickly offer me clean grass, I will sit on this grass, subdue those demon armies, if I attain the Dharma of Nirvana, I will obtain the supreme path. For the sake of Bodhi, I have practiced for countless eons, giving, keeping precepts, diligence, patience, the power of meditation and wisdom, liberation and joy, merit and supernatural powers, because of these practices, today I have obtained the perfect result. If you offer me clean grass, you will obtain immeasurable merit. Because of offering clean grass, you will surely become a guide.' Auspicious, hearing these words, was very happy in his heart, holding the clean and beautiful grass in his hand, stood in front of the Bodhisattva, and with a joyful heart, said to the Bodhisattva: 'If by offering grass, one can obtain great Bodhi, I hope you will first grant me Bodhi, and then accept the clean grass.' The Bodhisattva told Auspicious: 'It is not just by offering clean grass that one can obtain great Bodhi; one should cultivate immeasurable merits, in order to receive the prediction of all Buddhas. Auspicious, you should know, Bodhi is not casually granted; Bodhi can be casually granted; I will use Bodhi to grant all sentient beings. Auspicious, you should know, after I attain Bodhi, I will distribute it to all worlds, you should be here with me, to listen to the nectar of Dharma.' The Bodhisattva accepted the clean grass, went to the Bodhi tree, and when he lifted his foot to walk, the earth shook violently. The gods, dragons, and spirits, all arose with joyful hearts, respectfully joining their palms and said: 'The Bodhisattva today, will surely subdue all demons, will certainly obtain the nectar of Dharma, and attain the supreme path.'
。』」
佛告諸比丘：「菩薩向菩提場時，無量菩薩並諸天眾，各各莊飾菩提之樹，其菩提樹有八萬四千，一一皆愿菩薩坐其樹下，得阿耨多羅三藐三菩提。其菩提樹，或有高顯殊特百千由旬，純花所成；或有菩提樹高顯殊特二億由旬，純香所成；或有菩提樹高顯殊特百千由旬，純以栴檀所成；或有菩提樹高顯殊特五億由旬，純以繒彩所成；或有菩提樹高顯殊特十億由旬，純以珠寶所成；或有菩提樹高顯殊特百億由旬，純以七寶所成。如是八萬四千菩提之樹，一一樹下各隨色類敷師子座，或有師子之座以花莊嚴，或有師子之座以香莊嚴，或有師子之座以栴檀莊嚴，或有師子之座以珠寶莊嚴，或有師子之座以雜寶莊嚴。」
佛告諸比丘：「爾時菩薩示現取草周遍敷設如師子王，具足勢力，精進堅固無諸過失，貴盛自在智慧覺悟有大名稱，降伏眾魔摧諸外道，具足如是種種功德，將證菩提而面向東，于凈草上結加趺坐，端身正念發大誓言：
「『我今若不證， 無上大菩提， 寧可碎是身， 終不起此座。』
「爾時菩薩升菩提座，即證方廣神通遊戲大嚴之定。得是定已，現身各各坐彼師子之座，一一身上皆具眾妙相好莊嚴。其餘菩薩並諸天人各各皆謂菩薩獨坐其座
佛陀告訴眾比丘：『菩薩走向菩提道場時，無數菩薩和諸天眾，各自裝飾菩提樹，那些菩提樹共有八萬四千棵，每一棵都希望菩薩坐在其下，證得阿耨多羅三藐三菩提。這些菩提樹，有的高聳顯赫，特別達到百千由旬，完全由花朵構成；有的菩提樹高聳顯赫，特別達到二億由旬，完全由香氣構成；有的菩提樹高聳顯赫，特別達到百千由旬，完全由栴檀構成；有的菩提樹高聳顯赫，特別達到五億由旬，完全由絲綢綵帶構成；有的菩提樹高聳顯赫，特別達到十億由旬，完全由珠寶構成；有的菩提樹高聳顯赫，特別達到百億由旬，完全由七寶構成。這八萬四千棵菩提樹，每一棵樹下都根據其顏色類別鋪設獅子座，有的獅子座用鮮花裝飾，有的獅子座用香氣裝飾，有的獅子座用栴檀裝飾，有的獅子座用珠寶裝飾，有的獅子座用各種珍寶裝飾。』 佛陀告訴眾比丘：『那時，菩薩示現取草，像獅子王一樣周遍鋪設，具足力量，精進堅固，沒有過失，尊貴盛大，自在智慧，覺悟有大名聲，降伏眾魔，摧毀外道，具足如此種種功德，將要證得菩提，面向東方，在乾淨的草上結跏趺坐，端正身心，發起大誓言：』 『我今若不證， 無上大菩提， 寧可碎是身， 終不起此座。』 『那時，菩薩升上菩提座，立即證得方廣神通遊戲大嚴之定。得到此定后，菩薩現身，各自坐在那些獅子座上，每一身上都具備各種微妙的相好莊嚴。其餘的菩薩和諸天人都各自認為菩薩獨自坐在自己的座位上。』
The Buddha told the monks, 'When a Bodhisattva approaches the Bodhi field, countless Bodhisattvas and heavenly beings each adorn the Bodhi trees. There are eighty-four thousand Bodhi trees, and each one wishes for the Bodhisattva to sit beneath it and attain Anuttara-samyak-sambodhi. Some of these Bodhi trees are towering and exceptionally magnificent, reaching a hundred thousand yojanas, made entirely of flowers; some are towering and exceptionally magnificent, reaching two hundred million yojanas, made entirely of fragrance; some are towering and exceptionally magnificent, reaching a hundred thousand yojanas, made entirely of sandalwood; some are towering and exceptionally magnificent, reaching five hundred million yojanas, made entirely of silk ribbons; some are towering and exceptionally magnificent, reaching ten hundred million yojanas, made entirely of jewels; some are towering and exceptionally magnificent, reaching a hundred hundred million yojanas, made entirely of the seven treasures. Under each of these eighty-four thousand Bodhi trees, lion thrones are laid out according to their respective colors. Some lion thrones are adorned with flowers, some with fragrance, some with sandalwood, some with jewels, and some with various treasures.' The Buddha told the monks, 'At that time, the Bodhisattva manifested taking grass and spreading it all around like a lion king, possessing full power, diligent and firm without any faults, noble and grand, with free and wise enlightenment, having great renown, subduing all demons, destroying external paths, possessing such various merits, about to attain Bodhi, facing east, sitting cross-legged on the clean grass, with upright body and mind, making a great vow:' 'If I do not attain, the supreme great Bodhi, I would rather shatter this body, and never rise from this seat.' 'At that time, the Bodhisattva ascended the Bodhi seat and immediately attained the Samadhi of Great Majestic Play of Vast Spiritual Powers. Having attained this Samadhi, the Bodhisattva manifested, each sitting on those lion thrones, each body adorned with various subtle marks and splendors. The other Bodhisattvas and heavenly beings each thought that the Bodhisattva was sitting alone on their own seat.'
。又由定力，能令地獄、餓鬼、畜生，閻羅王界，及諸人天，皆見菩薩坐菩提座。」
嚴菩提場品第二十
佛告諸比丘：「爾時菩薩坐菩提場，六慾諸天恐有障難，即于東面恭敬而住，如是南西北方四維上下，皆有無量諸天恭敬而住。是時菩薩放大光明，其光名為開發菩薩智，周遍照耀盡虛空界一切十方諸佛剎土。爾時東方世界有國名離垢，其佛號曰離垢光明。彼有菩薩摩訶薩，名遊戲莊嚴，遇斯光已，與無央數菩薩圍繞而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，變現十方盡虛空界一切佛剎，成一清凈琉璃道場，一切佛剎五道眾生，展轉指示各相謂言：『此是何人，神通遊戲莊嚴威德色相乃爾？』是時菩薩於一一眾生前現化菩薩，而說頌曰：
「『能斷諸垢濁， 貪瞋癡習氣， 身照十方剎， 映蔽眾光明。 福智及三昧， 積劫轉增長， 一切諸莊嚴， 最勝牟尼力。』
「爾時南方世界，有國名寶莊嚴，其佛號曰光明。彼有菩薩摩訶薩，名現寶蓋，遇斯光已，與無央數菩薩圍繞而來詣菩提場，為供養故住菩薩前
現代漢語譯本：『又因為禪定的力量，能夠讓地獄、餓鬼、畜生、閻羅王界，以及所有的人和天神，都看到菩薩坐在菩提樹下。』 『莊嚴菩提道場品第二十』 佛陀告訴眾比丘：『那時菩薩坐在菩提道場，六慾天的諸天神擔心會有障礙和災難，就從東面恭敬地站立著，像這樣，南西北方、四維上下，都有無數的天神恭敬地站立著。這時菩薩放出大光明，這光的名字叫做開發菩薩智慧，周遍照耀整個虛空界一切十方諸佛的國土。那時東方世界有個國家叫做離垢，那裡的佛號叫做離垢光明。那裡有一位菩薩摩訶薩，名字叫做遊戲莊嚴，遇到這光明后，就和無數的菩薩圍繞著來到菩提道場，爲了供養的緣故站在菩薩面前。這時菩薩用神通力，變現十方整個虛空界一切佛的國土，成為一個清凈的琉璃道場，一切佛國土的五道眾生，互相指著說：『這是什麼人，神通遊戲莊嚴的威德和相貌竟然是這樣？』這時菩薩在每一個眾生面前顯現化身菩薩，並且說偈頌：』 『能斷除一切污垢，貪婪、嗔恨、愚癡的習氣，身體照耀十方世界，遮蔽一切光明。福德、智慧以及禪定，經過無數劫的積累增長，一切的莊嚴，都是最殊勝的牟尼的力量。』 『這時南方世界，有個國家叫做寶莊嚴，那裡的佛號叫做光明。那裡有一位菩薩摩訶薩，名字叫做現寶蓋，遇到這光明后，就和無數的菩薩圍繞著來到菩提道場，爲了供養的緣故站在菩薩面前。』
English version: 'Moreover, by the power of Samadhi, it can cause hells, hungry ghosts, animals, the realm of Yama, and all humans and gods to see the Bodhisattva sitting under the Bodhi tree.' 'Chapter Twenty: Adorning the Bodhi Field' The Buddha told the Bhikkhus: 'At that time, when the Bodhisattva was sitting in the Bodhi field, the gods of the six desire realms, fearing obstacles and calamities, stood respectfully in the east. Similarly, in the south, west, north, four intermediate directions, above and below, countless gods stood respectfully. At this time, the Bodhisattva emitted great light, the name of which was 'Developing Bodhisattva Wisdom,' illuminating the entire void and all the Buddha lands in the ten directions. At that time, in the eastern world, there was a country called 'Free from Defilement,' and its Buddha was named 'Light of Freedom from Defilement.' There was a Bodhisattva Mahasattva named 'Playful Adornment,' who, upon encountering this light, came with countless Bodhisattvas to the Bodhi field, and stood before the Bodhisattva for the sake of offering. At this time, the Bodhisattva, by his supernatural power, transformed all the Buddha lands in the entire void of the ten directions into a pure lapis lazuli field. All sentient beings in the five realms of all Buddha lands pointed to each other and said: 'Who is this person whose supernatural power, playful adornment, majestic virtue, and appearance are like this?' At this time, the Bodhisattva manifested a transformation body of a Bodhisattva before each sentient being and spoke the following verse:' 'Able to cut off all defilements, the habits of greed, hatred, and ignorance, the body illuminates the ten directions, overshadowing all lights. Blessings, wisdom, and Samadhi, accumulated and increased over countless eons, all adornments are the most supreme power of Muni.' 'At this time, in the southern world, there was a country called 'Jewel Adornment,' and its Buddha was named 'Light.' There was a Bodhisattva Mahasattva named 'Manifest Jewel Canopy,' who, upon encountering this light, came with countless Bodhisattvas to the Bodhi field, and stood before the Bodhisattva for the sake of offering.'
。爾時菩薩以神通力，持一寶蓋周遍覆此菩提之場，大梵天王、釋提桓因、護世四王，更相謂言：『以何果報而現如此寶莊嚴蓋？』于寶蓋中，出妙頌曰：
「『在昔億千劫， 供養三世佛， 慈心行舍施， 故得相莊嚴。 成就那延力， 導師感是報， 利益於一切， 端坐菩提場。』
「爾時西方世界，有國名詹波，其佛號曰開敷花王智慧神通。彼有菩薩摩訶薩，名曰寶網，遇斯光已，與無央數菩薩圍繞而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，取一勝妙寶網彌覆菩提道場，十方諸來天眾龍神八部更相謂言：『以何因緣感斯寶網？』于寶網中，出妙頌曰：
「『能為眾寶因， 眾寶所依處， 三界皆歸趣， 名聞遍十方。 欲證大菩提， 住于清凈法， 精進力成佛， 能感如斯供。』
「爾時北方世界，有國名曰轉，其佛號曰掩蔽日月光。彼有菩薩摩訶薩，名莊嚴王，遇斯光已，與無央數菩薩圍繞而來詣菩提場，為供養故住菩薩前
現代漢語譯本：當時，菩薩以神通力，用一個寶蓋周遍覆蓋這個菩提道場。大梵天王、釋提桓因、護世四王互相說道：『是什麼樣的果報，才顯現出如此寶貴的莊嚴寶蓋？』在寶蓋中，傳出美妙的偈頌說： 『在過去億萬千劫，供養過三世諸佛，以慈悲心行佈施，所以得到如此莊嚴的相貌。成就了那延般的力量，導師感應到這樣的果報，爲了利益一切眾生，端坐在菩提道場。』 當時，西方世界，有個國家名叫詹波，那裡的佛號是開敷花王智慧神通。那裡有一位菩薩摩訶薩，名叫寶網，遇到這光明后，與無數菩薩圍繞著來到菩提道場，爲了供養的緣故，站在菩薩面前。當時，菩薩以神通力，取出一個殊勝美妙的寶網覆蓋菩提道場，十方前來的天眾、龍神、八部互相說道：『是什麼因緣感得這樣的寶網？』在寶網中，傳出美妙的偈頌說： 『能成為眾寶的因，是眾寶所依賴的地方，三界都歸向他，名聲傳遍十方。想要證得大菩提，安住于清凈的佛法，以精進的力量成就佛果，才能感得這樣的供養。』 當時，北方世界，有個國家名叫轉，那裡的佛號是掩蔽日月光。那裡有一位菩薩摩訶薩，名叫莊嚴王，遇到這光明后，與無數菩薩圍繞著來到菩提道場，爲了供養的緣故，站在菩薩面前。
English version: At that time, the Bodhisattva, through his supernatural power, held a jeweled canopy that completely covered the Bodhi field. The Great Brahma King, Shakra Devanam Indra, and the Four Guardian Kings of the World, said to each other: 'What kind of karmic reward has manifested such a precious and adorned canopy?' From within the jeweled canopy, a wonderful verse emerged, saying: 'In the past, for billions of kalpas, I have made offerings to the Buddhas of the three times. With a compassionate heart, I practiced giving, and thus obtained such adorned features. Having achieved the strength of a Narayana, the Guide has received this reward. To benefit all beings, he sits upright in the Bodhi field.' At that time, in the Western World, there was a country named Jambudvipa, where the Buddha was called Opening Flower King Wisdom Supernatural Power. There was a Bodhisattva Mahasattva named Jeweled Net, who, upon encountering this light, came to the Bodhi field surrounded by countless Bodhisattvas. For the sake of making offerings, they stood before the Bodhisattva. At that time, the Bodhisattva, through his supernatural power, took a supremely wonderful jeweled net and covered the Bodhi field. The heavenly beings, dragons, and the eight classes of beings who had come from the ten directions said to each other: 'What is the cause and condition that has brought about this jeweled net?' From within the jeweled net, a wonderful verse emerged, saying: 'Able to be the cause of all jewels, the place where all jewels rely, the three realms all turn to him, his fame spreads throughout the ten directions. Desiring to attain great Bodhi, abiding in the pure Dharma, achieving Buddhahood through the power of diligence, one can receive such offerings.' At that time, in the Northern World, there was a country named Turning, where the Buddha was called Obscuring Sun and Moon Light. There was a Bodhisattva Mahasattva named Adornment King, who, upon encountering this light, came to the Bodhi field surrounded by countless Bodhisattvas. For the sake of making offerings, they stood before the Bodhisattva.
。爾時菩薩以神通力，令十方無邊剎土功德莊嚴之臺，皆現於此菩提道場，諸來眾會心生奇特，一切人天更相謂言：『以何因緣感此殊勝莊嚴妙臺？』于妙臺中，出妙頌曰：
「『由昔無邊劫， 福智資糧滿， 身口意清凈， 慚愧及慈悲。 無上能仁尊， 眾善無不具， 今坐菩提座， 故獲如斯福。』
「爾時東南方世界，有國名德王，佛號功德光明王。彼有菩薩摩訶薩，名功德慧，遇斯光已，與無央數菩薩圍繞而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，化作無量功德莊嚴眾寶樓觀，諸來天龍夜叉等眾，見未曾有生奇特心，更相謂言：『以何因緣而有斯瑞？』于樓觀中，而說頌曰：
「『眾德之所生， 具足功德者， 能成就功德， 天龍咸恭敬。 德海詣道場， 功德香普熏， 今坐菩提座， 感如斯供養。』
「爾時西南方有國名出寶，其佛號寶幢。彼有菩薩摩訶薩，名出衆寶，遇斯光已，與無央數菩薩圍繞，而來詣菩提場，為供養故住菩薩前
現代漢語譯本：當時，菩薩運用神通力量，使得十方無邊國土中那些功德莊嚴的寶臺，都顯現在這個菩提道場。前來集會的眾人心中都感到驚奇，所有的人和天神都互相說道：『是因何種因緣，感得如此殊勝莊嚴的妙臺？』在這些妙臺中，傳出美妙的頌歌： 『由於過去無量劫以來，積累了圓滿的福德和智慧資糧，身、口、意都清凈無染，具備慚愧心和慈悲心。無上的能仁至尊，具備一切善行，如今安坐菩提座，所以獲得如此的福報。』 當時，東南方世界，有一個國家名為德王，佛號功德光明王。那裡有一位菩薩摩訶薩，名叫功德慧，他遇到這光明后，與無數菩薩圍繞著來到菩提道場，爲了供養而站在菩薩面前。當時，菩薩運用神通力量，化現出無量功德莊嚴的眾寶樓閣，前來集會的天龍夜叉等眾，見到這前所未有的景象，都感到驚奇，互相說道：『是因何種因緣而有如此祥瑞？』在樓閣中，傳出頌歌： 『由眾德所生，具足功德者，能成就功德，天龍都恭敬。德海來到道場，功德香氣普熏，如今安坐菩提座，感得如此供養。』 當時，西南方有一個國家名為出寶，那裡的佛號為寶幢。那裡有一位菩薩摩訶薩，名叫出眾寶，他遇到這光明后，與無數菩薩圍繞著，來到菩提道場，爲了供養而站在菩薩面前。
English version: At that time, the Bodhisattva, through his supernatural powers, caused the merit-adorned platforms of countless lands in the ten directions to appear in this Bodhi field. The assembled multitude felt astonished, and all the humans and gods said to one another: 'What is the cause and condition that has brought about these extraordinarily magnificent platforms?' From within these wondrous platforms, beautiful verses emerged: 'Through countless eons of the past, the accumulations of merit and wisdom have been perfected, body, speech, and mind are pure, with shame and compassion. The supreme Sage, the Honored One, possesses all virtues, and now sits upon the Bodhi seat, thus receiving such blessings.' At that time, in the southeastern world, there was a country named Virtue King, where the Buddha was named King of Merit and Light. There was a Bodhisattva Mahasattva named Merit Wisdom, who, upon encountering this light, came to the Bodhi field surrounded by countless Bodhisattvas, and stood before the Bodhisattva for the sake of making offerings. At that time, the Bodhisattva, through his supernatural powers, manifested countless jeweled pavilions adorned with merit, and the assembled gods, dragons, yakshas, and others, seeing this unprecedented sight, felt astonished and said to one another: 'What is the cause and condition that has brought about such auspicious signs?' From within the pavilions, verses were spoken: 'Born from the accumulation of virtues, possessing all merits, able to accomplish merits, revered by gods and dragons. The ocean of virtue comes to the field, the fragrance of merit pervades, now sitting upon the Bodhi seat, receiving such offerings.' At that time, in the southwestern direction, there was a country named Emerging Treasure, where the Buddha was named Treasure Banner. There was a Bodhisattva Mahasattva named Emerging Treasures, who, upon encountering this light, came to the Bodhi field surrounded by countless Bodhisattvas, and stood before the Bodhisattva for the sake of making offerings.
。爾時菩薩以神通力，化作無量阿僧祇眾寶圓光，其中諸天見未曾有生奇特心，更相謂言：『以何威力而現如是眾寶圓光？』其圓光中，出妙頌曰：
「『以眾寶宮殿， 花果與園林， 頭目髓腦等， 身肉及手足。 如是種種施， 積習諸功德， 今現證菩提， 感如斯供養。』
「爾時西北方世界，有國名云，其佛號曰云王。彼有菩薩摩訶薩，名云雷震聲，遇斯光已，與無央數菩薩圍繞而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力，化作沉水香云及栴檀香云，遍佈菩提道場，諸天眾會皆生歡喜奇特之心，共相謂言：『以何因緣有斯瑞應？』其香雲中，出妙頌曰：
「『法雲覆一切， 普雨於法雨， 滅眾生煩惱， 令得於涅槃。 神通定根力， 功德為莊嚴， 證甘露菩提， 故獲如斯供。』
「爾時東北方世界，有國名金網，其佛號寶蓋光明。彼有菩薩摩訶薩，名金網莊嚴，遇斯光已，與無央數菩薩圍繞而來詣菩提場，為供養故住菩薩前
現代漢語譯本 當時，菩薩運用神通之力，化現出無量無數的珍寶光環，其中諸天看到這從未有過的景象，都感到驚奇，互相說道：『是什麼樣的威力，能顯現出如此眾多的珍寶光環呢？』在那光環之中，傳出美妙的偈頌： 『用眾多的珍寶宮殿，花朵果實和園林，頭、眼、骨髓、腦等，身體、血肉以及手足。 像這樣種種的佈施，積累了各種功德，如今證得菩提，感得如此的供養。』 當時，西北方世界，有個國家名叫云，那裡的佛號為云王。那裡有一位菩薩摩訶薩，名叫云雷震聲，遇到這光芒后，與無數的菩薩圍繞著來到菩提道場，爲了供養而站在菩薩面前。當時，菩薩運用神通之力，化現出沉水香雲和栴檀香云，遍佈菩提道場，諸天大眾都生起歡喜和驚奇之心，互相說道：『是什麼因緣有這樣的祥瑞景象呢？』那香云之中，傳出美妙的偈頌： 『法雲覆蓋一切，普遍降下法雨，滅除眾生的煩惱，使他們得到涅槃。 神通、禪定、根力，以功德作為莊嚴，證得甘露菩提，所以獲得這樣的供養。』 當時，東北方世界，有個國家名叫金網，那裡的佛號為寶蓋光明。那裡有一位菩薩摩訶薩，名叫金網莊嚴，遇到這光芒后，與無數的菩薩圍繞著來到菩提道場，爲了供養而站在菩薩面前。
English version At that time, the Bodhisattva, through his spiritual power, manifested countless immeasurable jeweled halos. The deities, seeing this unprecedented sight, were filled with wonder and said to one another, 'What power is it that manifests such numerous jeweled halos?' From within the halos, a wondrous verse emerged: 'With jeweled palaces, flowers, fruits, and gardens, heads, eyes, marrow, and brains, bodies, flesh, hands, and feet. Such various acts of giving, accumulating all kinds of merits, now attaining Bodhi, receiving such offerings.' At that time, in the northwestern world, there was a country named Cloud, where the Buddha was called Cloud King. There was a Bodhisattva Mahasattva named Cloud Thunder Sound, who, upon encountering this light, came to the Bodhi field surrounded by countless Bodhisattvas, and stood before the Bodhisattva to make offerings. At that time, the Bodhisattva, through his spiritual power, manifested clouds of aloeswood incense and sandalwood incense, spreading throughout the Bodhi field. The assembly of deities all felt joy and wonder, and said to one another, 'What is the cause of such auspicious signs?' From within the incense clouds, a wondrous verse emerged: 'The Dharma cloud covers all, universally raining down the Dharma rain, extinguishing the afflictions of sentient beings, enabling them to attain Nirvana. Spiritual powers, meditative concentration, roots of virtue, adorned with merits, attaining the nectar of Bodhi, thus receiving such offerings.' At that time, in the northeastern world, there was a country named Golden Net, where the Buddha was called Jeweled Canopy Light. There was a Bodhisattva Mahasattva named Golden Net Adornment, who, upon encountering this light, came to the Bodhi field surrounded by countless Bodhisattvas, and stood before the Bodhisattva to make offerings.
。爾時菩薩以神通力，于彼諸來菩薩供養具中，化出無量無邊大菩薩眾，皆有殊勝三十二相莊嚴其身，執持花鬘曲躬稽首，一一菩薩以偈頌曰：
「『由昔無邊劫， 深信極尊敬， 以微妙音聲， 讚歎諸如來。 今坐菩提座， 是故我頂禮， 愿以讚歎業， 當得無上果。』
「爾時下方世界，有國名普觀，其佛號曰普見。彼有菩薩摩訶薩，名曰寶藏，遇斯光已，與無央數菩薩圍繞，而來詣菩提場，為供養故住菩薩前。爾時菩薩以神通力於一一菩薩前，化出廣大妙金蓮花，而於花中皆有婇女，出現半身端正姝妙，咸以寶莊嚴具嚴飾其身，手執種種金珠瓔珞曲躬稽首。而諸人天更相謂言：『以何因緣感得如是微妙婇女？』是諸婇女以偈頌曰：
「『由昔無邊劫， 頂禮諸如來， 辟支及聲聞， 父母並尊者。 質直無過患， 具一切功德， 皆應恭敬禮， 清凈戒圓滿。』
「爾時上方世界，有國名殊勝功德，其佛號曰德王。彼有菩薩摩訶薩，名虛空藏，遇斯光已，與無央數菩薩圍繞來詣菩提道場，為供養故住菩薩前
現代漢語譯本：當時，菩薩運用神通力，在那些前來供養的菩薩的供養品中，化現出無量無邊的大菩薩眾，他們都具有殊勝的三十二相來莊嚴自身，手持花鬘，彎腰稽首。每一位菩薩都以偈頌說道： 『從前無量劫以來，我深信並極度尊敬，用微妙的聲音，讚歎諸位如來。如今您端坐菩提座，所以我頂禮膜拜，愿以讚歎的功德，將來獲得無上的果位。』 當時，下方世界有一個名為普觀的國度，那裡的佛號為普見。那裡有一位菩薩摩訶薩，名為寶藏，他遇到這道光明后，與無數菩薩圍繞著，來到菩提道場，爲了供養而站在菩薩面前。當時，菩薩運用神通力，在每一位菩薩面前，化現出廣大的美妙金蓮花，在花中都出現美麗的女子，她們露出半身，端莊美麗，都用寶貴的裝飾品來裝飾自身，手中拿著各種金珠瓔珞，彎腰稽首。而諸位人天互相說道：『是因何種因緣感得如此美妙的女子？』這些女子以偈頌說道： 『從前無量劫以來，我頂禮諸位如來，辟支佛以及聲聞，父母以及尊者。我心地正直沒有過錯，具足一切功德，都應該恭敬禮拜，清凈戒律圓滿。』 當時，上方世界有一個名為殊勝功德的國度，那裡的佛號為德王。那裡有一位菩薩摩訶薩，名為虛空藏，他遇到這道光明后，與無數菩薩圍繞著來到菩提道場，爲了供養而站在菩薩面前。
English version: At that time, the Bodhisattva, through his spiritual power, transformed from the offerings of those Bodhisattvas who had come to make offerings, an immeasurable and boundless multitude of great Bodhisattvas. All of them were adorned with the sublime thirty-two marks, holding flower garlands, bowing and prostrating. Each Bodhisattva spoke in verse: 'From countless eons past, with deep faith and utmost respect, I have used subtle sounds to praise all the Tathagatas. Now you sit upon the Bodhi seat, therefore I bow in reverence. May I, through the merit of praise, attain the supreme fruit in the future.' At that time, in the world below, there was a country named Universal Observation, and its Buddha was named Universal Vision. There was a Bodhisattva Mahasattva named Treasure Store, who, upon encountering this light, came to the Bodhi field surrounded by countless Bodhisattvas, and stood before the Bodhisattva to make offerings. At that time, the Bodhisattva, through his spiritual power, transformed vast and wonderful golden lotuses in front of each Bodhisattva. In each lotus, beautiful women appeared, revealing half of their bodies, dignified and exquisite. They adorned themselves with precious ornaments, holding various golden pearl necklaces, bowing and prostrating. And the humans and devas said to each other: 'What causes have led to the appearance of such exquisite women?' These women spoke in verse: 'From countless eons past, I have bowed to all the Tathagatas, Pratyekabuddhas, and Sravakas, parents, and venerable ones. I am upright and without fault, possessing all merits. All should be respectfully bowed to, with pure and complete precepts.' At that time, in the world above, there was a country named Superior Merit, and its Buddha was named King of Virtue. There was a Bodhisattva Mahasattva named Space Treasury, who, upon encountering this light, came to the Bodhi field surrounded by countless Bodhisattvas, and stood before the Bodhisattva to make offerings.
。爾時菩薩以神通力，于虛空中普雨十方世界諸佛剎土，昔所不見昔所未聞，眾寶花鬘、涂香末香燒香，繒綵衣服、幢幡寶蓋、摩尼眾寶，金銀琉璃、車𤦲馬瑙、象馬車乘輦輿兵眾、花樹果樹、童男童女。爾時梵、釋、護世、天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽，人非人等一切群生，皆悉得見，生歡喜心，無有驚怖。」
爾時世尊欲重宣此義，而說偈言：
「利益一切世間者， 欲證無上菩提時， 十方無量諸菩薩， 皆悉如雲而集會， 彼諸菩薩所來事， 我今以喻而略說。 無量菩薩從空來， 猶如密雲震吼聲， 各各執持寶瓔珞， 明珠垂懸甚嚴飾。 無量菩薩從空來， 首飾寶冠垂辮髮， 擎捧如花妙臺觀， 而至菩提道場所。 無量菩薩從空來， 猶如師子震吼聲， 說空無相及無愿， 而至菩提道場所。 無量菩薩從空來， 猶如牛王哮吼聲， 雨未曾有微妙花， 而至菩提道場所。 無量菩薩從空來， 美聲猶如孔雀王， 身光出現千種相， 而至菩提道場所。 無量菩薩從空來， 光明猶如凈滿月， 以妙音聲而讚歎， 菩薩無量諸功德
現代漢語譯本：當時，菩薩運用神通力量，在虛空中向十方世界的所有佛土普降各種珍寶，這些都是過去從未見過、從未聽聞的。包括各種寶花花環、涂香、末香、燒香，以及絲綢綵帶、衣服、旗幟、寶蓋、摩尼寶珠等各種珍寶，還有金銀琉璃、硨磲、瑪瑙，以及象、馬、車乘、輦輿、兵眾，還有花樹、果樹、童男童女。當時，梵天、帝釋天、護世天、天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，以及人和非人等一切眾生，都親眼看見了這些景象，心中充滿歡喜，沒有絲毫的驚恐。 當時，世尊想要再次宣說這個道理，就用偈語說道： 『爲了利益一切世間眾生，想要證得無上菩提的時候，十方無量無數的菩薩，都像云一樣聚集而來。這些菩薩們來此的目的，我現在用比喻來簡略說明。無量菩薩從空中而來，就像濃密的雲層發出震耳的轟鳴聲，他們各自拿著寶貴的瓔珞，明珠垂掛，裝飾得非常華麗。無量菩薩從空中而來，頭戴寶冠，垂著辮髮，捧著像花一樣的精美臺觀，來到菩提道場。無量菩薩從空中而來，就像獅子發出震吼的聲音，宣說空、無相和無愿的道理，來到菩提道場。無量菩薩從空中而來，就像牛王發出哮吼的聲音，降下前所未有的美妙花朵，來到菩提道場。無量菩薩從空中而來，發出像孔雀王一樣美妙的聲音，身上顯現出千種不同的光相，來到菩提道場。無量菩薩從空中而來，光明就像清凈圓滿的月亮，用美妙的聲音讚歎菩薩無量的功德。』
English version: At that time, the Bodhisattva, using his supernatural powers, rained down upon all the Buddha lands in the ten directions from the void various treasures, things never seen or heard of before. These included various precious flower garlands, scented pastes, powdered incense, burning incense, as well as silk ribbons, clothing, banners, jeweled canopies, mani jewels, and other treasures, along with gold, silver, lapis lazuli, tridacna, agate, as well as elephants, horses, carriages, palanquins, troops, flower trees, fruit trees, young boys and girls. At that time, Brahma, Indra, the world protectors, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and all beings, both human and non-human, all witnessed these scenes, their hearts filled with joy, without any fear. Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Those who benefit all the world, when they seek to attain supreme Bodhi, countless Bodhisattvas from the ten directions, all gather like clouds. The purpose of these Bodhisattvas' arrival, I will now briefly explain through metaphors. Countless Bodhisattvas come from the sky, like dense clouds emitting thunderous roars, each holding precious necklaces, with pearls hanging down, adorned very magnificently. Countless Bodhisattvas come from the sky, wearing jeweled crowns, with braids hanging down, holding up exquisite platforms like flowers, arriving at the Bodhi site. Countless Bodhisattvas come from the sky, like lions emitting roaring sounds, proclaiming the teachings of emptiness, non-form, and non-desire, arriving at the Bodhi site. Countless Bodhisattvas come from the sky, like bull kings emitting bellowing sounds, raining down unprecedentedly wonderful flowers, arriving at the Bodhi site. Countless Bodhisattvas come from the sky, with beautiful voices like the peacock king, their bodies manifesting a thousand different light forms, arriving at the Bodhi site. Countless Bodhisattvas come from the sky, their light like a pure and full moon, using wonderful voices to praise the immeasurable merits of the Bodhisattvas.'
。 無量菩薩從空來， 光明照耀猶如日， 映蔽一切魔宮殿， 而至菩提道場所。 無量菩薩從空來， 身色美艷如虹霓， 福慧資糧悉圓滿， 而至菩提道場所。 無量菩薩從空來， 手出摩尼眾寶網， 並散曼陀蘇曼陀， 婆利師花詹波花， 及持如是等花鬘， 而至菩提道場所。 無量菩薩從空來， 以神通力震大地， 而諸眾生不驚怖， 一切靡不歡喜者。 無量菩薩從空來， 手接須彌大山王， 如持花鬘不為重， 而至菩提道場所。 無量菩薩從空來， 頂戴四大香水海， 遍灑大地皆嚴凈， 而至菩提道場所。 無量菩薩從空來， 各持殊勝眾寶蓋， 令諸菩薩皆睹見， 而至菩提道場所。 無量菩薩從空來， 現為梵王住寂定， 一一毛孔演妙法， 說大慈悲及喜舍。 無量菩薩從空來， 示為帝釋微妙形， 一切天人共圍繞， 而至菩提道場所。 無量菩薩從空來， 示為護世之形像， 一切天人共圍繞， 各各散以天花香， 以緊那羅乾闥婆， 美妙音聲贊菩薩。 無量菩薩從空來， 各持芬香妙花樹， 枝葉花果遍莊嚴， 而至菩提道場所
現代漢語譯本 無數菩薩從虛空中而來，他們的光芒照耀如同太陽， 遮蔽了一切魔王的宮殿，到達了菩提道場。 無數菩薩從虛空中而來，他們的身色美麗如同彩虹， 福德和智慧的資糧都圓滿具足，到達了菩提道場。 無數菩薩從虛空中而來，手中變出摩尼寶珠編織的寶網， 並散佈曼陀羅花、蘇曼陀花、婆利師花和詹波花， 以及拿著這些花朵編成的花環，到達了菩提道場。 無數菩薩從虛空中而來，以神通力震動大地， 而所有的眾生都不感到驚恐，一切都充滿了歡喜。 無數菩薩從虛空中而來，用手接住須彌山王， 如同拿著花環一樣毫不費力，到達了菩提道場。 無數菩薩從虛空中而來，頭頂戴著四大香水海， 遍灑大地，使一切都莊嚴清凈，到達了菩提道場。 無數菩薩從虛空中而來，各自拿著殊勝的寶蓋， 讓所有的菩薩都能看見，到達了菩提道場。 無數菩薩從虛空中而來，顯現為梵天王，安住于寂靜的禪定中， 每一個毛孔都演說微妙的佛法，宣講大慈悲心和喜舍心。 無數菩薩從虛空中而來，示現為帝釋天微妙的形象， 一切天人和他們一起圍繞，到達了菩提道場。 無數菩薩從虛空中而來，示現為守護世界的形象， 一切天人和他們一起圍繞，各自散佈天上的鮮花和香氣， 用緊那羅和乾闥婆美妙的音聲讚美菩薩。 無數菩薩從虛空中而來，各自拿著芬芳美好的花樹， 樹枝、樹葉、花朵和果實都遍佈莊嚴，到達了菩提道場。
English version Countless Bodhisattvas came from the void, their light shining like the sun, Obscuring all the palaces of the demon kings, and arrived at the Bodhi field. Countless Bodhisattvas came from the void, their forms beautiful like rainbows, Their merits and wisdom were fully complete, and they arrived at the Bodhi field. Countless Bodhisattvas came from the void, their hands producing nets of Mani jewels, And scattering Mandarava flowers, Sumanas flowers, Parijata flowers, and Champaka flowers, As well as holding garlands made of these flowers, and arrived at the Bodhi field. Countless Bodhisattvas came from the void, shaking the earth with their supernatural powers, Yet all sentient beings were not frightened, and all were filled with joy. Countless Bodhisattvas came from the void, holding the great Mount Sumeru in their hands, As easily as holding a garland, and arrived at the Bodhi field. Countless Bodhisattvas came from the void, wearing the four great fragrant seas on their heads, Sprinkling them across the earth, making everything pure and adorned, and arrived at the Bodhi field. Countless Bodhisattvas came from the void, each holding a magnificent jeweled canopy, Allowing all Bodhisattvas to see, and arrived at the Bodhi field. Countless Bodhisattvas came from the void, manifesting as Brahma Kings, dwelling in tranquil samadhi, Each pore of their skin expounding the subtle Dharma, speaking of great compassion, joy, and equanimity. Countless Bodhisattvas came from the void, manifesting as the subtle form of Indra, Surrounded by all the gods and humans, and arrived at the Bodhi field. Countless Bodhisattvas came from the void, manifesting as the guardians of the world, Surrounded by all the gods and humans, each scattering heavenly flowers and fragrances, With the beautiful voices of Kinnaras and Gandharvas praising the Bodhisattvas. Countless Bodhisattvas came from the void, each holding fragrant and beautiful flowering trees, Their branches, leaves, flowers, and fruits all adorned, and arrived at the Bodhi field.
。 其樹花臺有菩薩， 于彼花中出半身， 悉皆具相三十二， 各各執持諸妙花， 拘物頭花波頭摩， 優缽羅花芬陀利。 無量菩薩從空來， 手持清凈蓮花沼， 其身廣大如須彌， 變為凈妙諸花鬘， 遍覆三千大千界， 而至菩提道場所。 無量菩薩從空來， 各于眼中現劫燒， 而復於此示成劫， 遍身一一支節中， 演出無邊諸佛法， 所有眾生皆得聞， 聞者悉斷諸貪慾， 而至菩提道場所。 無量菩薩從空來， 其身端正甚可愛， 以眾寶具而莊嚴， 其聲猶如緊那羅， 一切天人修羅等， 見聞皆悉無厭足。 無量菩薩從空來， 其身堅固如金剛， 震動大地至水際， 而至菩提道場所。 無量菩薩從空來， 光明照耀如日月， 滅除眾生煩惱苦， 而至菩提道場所。 無量菩薩從空來， 其身皆是眾寶成， 遍於無邊佛剎土， 普雨雜寶妙花香， 一切眾生悉歡喜， 而至菩提道場所。 無量菩薩從空來， 各能總持四種藏， 其身一一毛孔中， 演說無數諸經典， 具足辯才大智慧， 覺悟惛醉諸群生
現代漢語譯本 那樹的花臺上顯現著菩薩，他們從花中露出半身。 個個都具備三十二種殊勝的相貌，各自手持各種美妙的花朵， 包括拘物頭花、波頭摩花、優缽羅花和芬陀利花。 無數的菩薩從空中而來，手中拿著清凈的蓮花池， 他們的身軀廣大如須彌山，化為清凈美妙的花鬘， 遍佈三千大千世界，然後到達菩提道場。 無數的菩薩從空中而來，各自眼中顯現劫火燃燒的景象， 又在此處展示成劫的景象，他們遍身每一個肢節中， 都演說著無邊的佛法，所有眾生都能聽聞， 聽聞者都能斷除各種貪慾，然後到達菩提道場。 無數的菩薩從空中而來，他們的身形端正非常可愛， 用各種珍寶裝飾自己，他們的聲音猶如緊那羅的樂聲， 一切天人、修羅等，見到或聽到都感到無比的滿足。 無數的菩薩從空中而來，他們的身體堅固如金剛， 震動大地直至水邊，然後到達菩提道場。 無數的菩薩從空中而來，他們的光明照耀如日月， 消滅眾生的煩惱痛苦，然後到達菩提道場。 無數的菩薩從空中而來，他們的身體都是由各種珍寶構成， 遍佈無邊的佛剎國土，普遍降下各種珍寶、美妙的花朵和香氣， 一切眾生都感到歡喜，然後到達菩提道場。 無數的菩薩從空中而來，各自都能總持四種法藏， 他們身體的每一個毛孔中，都演說著無數的經典， 具備充足的辯才和大智慧，覺悟那些昏沉醉迷的眾生。
English version On the flower platforms of those trees appear Bodhisattvas, emerging halfway from the flowers. Each possesses the thirty-two excellent marks, holding various exquisite flowers, including the Kuvutou flower, the Paduma flower, the Utpala flower, and the Pundarika flower. Countless Bodhisattvas come from the sky, holding pure lotus ponds in their hands, their bodies as vast as Mount Sumeru, transforming into pure and beautiful flower garlands, covering the three thousand great thousand worlds, and then arriving at the Bodhi field. Countless Bodhisattvas come from the sky, each showing the scene of a kalpa fire burning in their eyes, and also displaying the scene of a kalpa forming here, from every limb and joint of their bodies, they expound boundless Dharma, which all sentient beings can hear, those who hear it can cut off all desires, and then arrive at the Bodhi field. Countless Bodhisattvas come from the sky, their forms upright and very lovely, adorned with various treasures, their voices like the music of Kinnaras, all gods, humans, asuras, etc., feel boundless satisfaction upon seeing or hearing them. Countless Bodhisattvas come from the sky, their bodies as firm as diamonds, shaking the earth to the water's edge, and then arriving at the Bodhi field. Countless Bodhisattvas come from the sky, their light shining like the sun and moon, eradicating the afflictions and sufferings of sentient beings, and then arriving at the Bodhi field. Countless Bodhisattvas come from the sky, their bodies all made of various treasures, covering boundless Buddha lands, universally raining down various treasures, exquisite flowers, and fragrances, all sentient beings feel joy, and then arrive at the Bodhi field. Countless Bodhisattvas come from the sky, each capable of upholding the four Dharma treasures, from every pore of their bodies, they expound countless scriptures, possessing ample eloquence and great wisdom, awakening those who are drowsy and deluded.
。 無量菩薩從空來， 執持天鼓如須彌， 擊出美妙大音聲， 遍滿拘胝億佛剎， 普告一切諸人天， 娑婆世界雨甘露。」
方廣大莊嚴經卷第八 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第九
中天竺國沙門地婆訶羅奉 詔譯
降魔品第二十一
爾時佛告諸比丘言：「比丘當知，菩薩坐菩提座已作是思惟：『我於今者當成正覺，魔王波旬居欲界中最尊最勝，應召來此而降伏之；復有欲界諸天及魔波旬所有眷屬久積善業，當得見我師子游戲發阿耨多羅三藐三菩提心。』作是念已放眉間白毫相光，其光名為降伏魔怨，遍照三千大千世界傍耀魔宮。魔王波旬于光明中，聞如是偈：
「『世有最勝清凈人， 經歷多時修行滿， 是彼釋種舍王位， 今現坐于菩提場。 汝身稱有大勇猛， 當往樹下共相挍， 其人已達于彼岸， 既自能度當度他。 應滅三惡悉無餘， 令彼人天轉充滿， 若使得證菩提已， 不久空虛汝境界
現代漢語譯本：無量的菩薩從虛空中而來，手持天鼓如同須彌山一般巨大，敲擊出美妙的巨大音聲，遍佈無數億的佛國世界，普遍告知一切人天，娑婆世界將降下甘露。 現代漢語譯本：這時，佛陀告訴眾比丘說：『比丘們應當知道，菩薩坐在菩提樹下時，心中這樣思量：『我今天將要成就正覺，魔王波旬居住在欲界中最為尊貴和殊勝的地方，他會來到這裡降伏我；還有欲界的諸天以及魔王波旬的所有眷屬，他們積累了長久的善業，將會見到我如獅子般的遊戲，發起無上正等正覺之心。』這樣想著，便從眉間放出白毫相光，這光的名字叫做降伏魔怨，遍照三千大千世界，光芒照耀到魔宮。魔王波旬在光明中，聽到了這樣的偈語：『世間有最殊勝清凈的人，經歷長久的時間修行圓滿，他是釋迦族的後裔，捨棄了王位，現在正坐在菩提樹下。你自稱有大勇猛，應當前往樹下與他較量，那個人已經到達了彼岸，自己能夠得度，也能夠度化他人。他將滅盡三惡道，使人天充滿，如果他證得菩提，不久你的境界就會空虛。』
English version: Immeasurable Bodhisattvas came from the void, holding heavenly drums as large as Mount Sumeru, striking out beautiful and great sounds, filling countless billions of Buddha lands, universally announcing to all humans and gods that the Saha world will rain down sweet dew. English version: At that time, the Buddha told the monks, 'Monks, you should know that when the Bodhisattva sat under the Bodhi tree, he thought like this: 'Today I will achieve perfect enlightenment. Mara Papiyas, who dwells in the most honored and supreme place in the desire realm, will come here to subdue me; and the gods of the desire realm and all the retinue of Mara Papiyas, who have accumulated good karma for a long time, will see my lion-like play and generate the mind of Anuttara-samyak-sambodhi.' Thinking this, he released a white hair-like light from between his eyebrows. The name of this light is Subduing Mara's Enmity, illuminating the three thousand great thousand worlds, and shining upon Mara's palace. Mara Papiyas, in the light, heard this verse: 'There is the most supreme and pure person in the world, who has completed his practice after a long time. He is a descendant of the Shakya clan, who has abandoned his royal position and is now sitting under the Bodhi tree. You claim to have great courage, you should go under the tree and compete with him. That person has already reached the other shore, able to liberate himself and also liberate others. He will extinguish the three evil paths, filling the realms of humans and gods. If he attains Bodhi, your realm will soon become empty.'
。 愚癡黑暗瞋恚伴， 悉當銷散盡無餘， 彼定廣開甘露門， 汝等今者為何計？』」
佛告諸比丘：「時魔波旬聞是偈已，復于夢中見三十二不祥之相：一者見其宮殿悉皆黑暗。二者見其宮中沙礫塵土處處飛揚。三者見其宮殿破壞而生荊棘糞穢盈滿。四者自見驚怖不安東西馳走。五者自見寶冠墮落頭髮解散。六者見其園中樹木無有花果。七者自見頭破腦流於地。八者見其自心熱惱。九者見其園中樹木枝葉枯落。十者見其池井皆竭。十一者見其宮中鸚鵡舍利、迦陵頻伽、共命諸鳥羽翮摧殘。十二者見其宮中鐘鼓琴瑟、簫笛箜篌，種種樂器悉皆斷壞委擲于地。十三者見其親族憂惱舉手拍頭悵然而立。十四者自見其身墜墮床下損傷頭面。十五者見其諸子有威力者詣菩提場頂禮菩薩。十六者見其諸女悲哭懊惱。十七者自見其身衣服垢膩。十八者自見其身羸瘦憔悴頭坌塵土。十九者見其樓閣窗牖悉皆崩摧。二十者見其軍將鬼神夜叉羅剎鳩槃茶等，悉皆刎首狼藉在地。二十一者見其珠寶瓔珞為火所燒。二十二者見欲界四天大王、釋提桓因，乃至他化自在諸天向菩薩前住立瞻仰。二十三者見其自身對敵鬥戰拔刀不出。二十四者見其自身可惡復出惡聲。二十五者見其左右及己眷屬皆悉背逆舍之而去
現代漢語譯本：'愚癡、黑暗、嗔恚相伴，都將消散，不留一絲痕跡。他們必定會廣開甘露之門，你們現在又在盤算什麼呢？' 佛陀告訴眾比丘：'當時魔王波旬聽到這偈語后，又在夢中見到三十二種不祥之兆：一是看到他的宮殿全部陷入黑暗。二是看到他的宮中沙礫塵土到處飛揚。三是看到他的宮殿破敗，長滿荊棘，糞便污穢堆積。四是看到自己驚恐不安，東西奔走。五是看到自己的寶冠墜落，頭髮散亂。六是看到他的園中樹木沒有花果。七是看到自己頭破血流，腦漿塗地。八是看到自己內心煩熱惱怒。九是看到他的園中樹木枝葉枯萎凋落。十是看到他的池塘水井全部乾涸。十一是看到他的宮中鸚鵡、舍利、迦陵頻伽、共命鳥等鳥類羽毛殘破。十二是看到他的宮中鐘鼓琴瑟、簫笛箜篌等各種樂器全部斷裂損壞，被丟棄在地上。十三是看到他的親族憂愁煩惱，舉手拍頭，悵然站立。十四是看到自己從床上墜落，頭面受傷。十五是看到他的有權勢的兒子們前往菩提道場，頂禮菩薩。十六是看到他的女兒們悲傷哭泣，懊惱不已。十七是看到自己身上衣服污垢油膩。十八是看到自己身體瘦弱憔悴，頭上沾滿塵土。十九是看到他的樓閣窗戶全部崩塌毀壞。二十是看到他的將領鬼神、夜叉、羅剎、鳩槃茶等，全部被斬首，屍體狼藉在地。二十一是看到他的珠寶瓔珞被火燒燬。二十二是看到欲界四天大王、釋提桓因，乃至他化自在諸天都站在菩薩面前，瞻仰菩薩。二十三是看到自己與敵人戰鬥，卻拔不出刀。二十四是看到自己面目可憎，發出惡聲。二十五是看到自己的左右和眷屬都背叛離他而去。'
English version: 'Accompanied by ignorance, darkness, and hatred, all will be dispelled, leaving not a trace. They will surely open the gate of nectar; what are you plotting now?' The Buddha told the monks, 'When Mara Papiyas heard this verse, he again saw thirty-two inauspicious signs in a dream: first, he saw his palace completely enveloped in darkness. Second, he saw sand and dust flying everywhere in his palace. Third, he saw his palace ruined, overgrown with thorns, and filled with filth and excrement. Fourth, he saw himself terrified and restless, running back and forth. Fifth, he saw his jeweled crown fall off and his hair disheveled. Sixth, he saw the trees in his garden without flowers or fruit. Seventh, he saw his head broken and his brains flowing onto the ground. Eighth, he saw his own heart burning with vexation. Ninth, he saw the branches and leaves of the trees in his garden withered and fallen. Tenth, he saw his ponds and wells all dried up. Eleventh, he saw the parrots, sharis, kalavinkas, and jivamjivakas in his palace with their feathers broken and damaged. Twelfth, he saw the various musical instruments in his palace, such as bells, drums, zithers, flutes, and harps, all broken and discarded on the ground. Thirteenth, he saw his relatives worried and distressed, raising their hands to their heads, standing there in dismay. Fourteenth, he saw himself falling from his bed, injuring his head and face. Fifteenth, he saw his powerful sons going to the Bodhi field to pay homage to the Bodhisattva. Sixteenth, he saw his daughters weeping and lamenting in distress. Seventeenth, he saw his own clothes stained and greasy. Eighteenth, he saw himself emaciated and haggard, his head covered in dust. Nineteenth, he saw the windows and towers of his palace all collapsed and destroyed. Twentieth, he saw his generals, ghosts, yakshas, rakshasas, and kumbhandas all beheaded, their corpses scattered on the ground. Twenty-first, he saw his jewels and necklaces burned by fire. Twenty-second, he saw the Four Great Kings of the Desire Realm, Sakra, and even the Paranirmitavasavartin gods standing before the Bodhisattva, gazing at him with reverence. Twenty-third, he saw himself fighting against his enemies but unable to draw his sword. Twenty-fourth, he saw himself looking repulsive and uttering evil sounds. Twenty-fifth, he saw his attendants and relatives all turning their backs on him and leaving.'
。二十六者見吉祥瓶皆悉破壞。二十七者見那羅天唱不祥音。二十八者見歡喜神稱不歡喜。二十九者見虛空中黑暗煙霧處處彌滿。三十者見護宮神舉聲大哭。三十一者見自在之處咸不自在。三十二者自見其宮震動不安。」
佛告諸比丘：「魔王波旬從夢寤已，遍體戰慄心懷恐懼，召其大臣而語之曰：『我聞空中聲言：「釋種太子，出家學道苦行六年，坐菩提座當成正覺，其道若成必空我境。」汝等軍眾宜往其所而摧伏之。』即說偈言：
「『汝當率領大兵眾， 菩提樹下制沙門， 諸君如能愛敬我， 與彼戰鬥速令去。 彼志方空我境界， 使為緣覺及聲聞， 若不滅之令永斷， 世間成佛無休已。』
「爾時魔王主兵大臣諫于波旬，而說頌曰：
「『大王所領四天主， 及以八部諸龍神， 欲色諸天隨梵釋， 皆悉頂禮歸依彼。 王之諸子勝智者， 勇力世間無等倫， 王軍滿八十由旬， 夜叉羅剎並諸鬼， 雖復近王居左右， 恒常敬彼無過人， 皆悉合掌生尊重， 私以香花而奉獻。 我睹如斯事相已， 定知菩薩勝王軍。 王之兵眾所居處， 鵂鹠野干為怪響， 菩提樹下甚清凈， 善禽瑞獸送和音
現代漢語譯本：第二十六個是看見吉祥瓶全都破損。第二十七個是看見那羅天發出不祥的聲音。第二十八個是看見歡喜神稱說不歡喜。第二十九個是看見虛空中黑暗煙霧到處瀰漫。第三十個是看見守護宮殿的神大聲哭泣。第三十一個是在自在的地方都感到不自在。第三十二個是自己看見自己的宮殿震動不安。 佛告訴眾比丘：『魔王波旬從夢中醒來后，全身戰慄，心中恐懼，召集他的大臣對他們說：「我聽到空中傳來聲音說：『釋迦族的太子，出家學道苦行六年，坐在菩提樹下將要成就正覺，他的道如果成就必定會使我的境界空虛。』你們這些軍隊應該前往他的所在地去摧毀他。」』隨即說了偈語： 『你們應當率領大軍，在菩提樹下制服那個沙門，你們如果能夠愛戴敬重我，就與他戰鬥，迅速把他趕走。他的志向是要使我的境界空虛，使他成為緣覺或聲聞，如果不滅絕他，讓他永遠斷絕，世間成佛的事情就沒有休止了。』 當時，魔王的主兵大臣勸諫波旬，並說了頌詞： 『大王所統領的四天王，以及八部諸龍神，欲界和色界諸天都跟隨梵天和帝釋天，全都頂禮歸依他。大王的那些有智慧的兒子，他們的勇猛力量在世間沒有能與之相比的，大王的軍隊遍佈八十由旬，夜叉、羅剎以及各種鬼怪，即使他們靠近大王居住在左右，也常常敬重他，沒有超過其他人的，全都合掌表示尊重，私下用香花供奉他。我看到這樣的情況后，一定知道菩薩勝過大王的軍隊。大王的軍隊所居住的地方，貓頭鷹和野狼發出怪異的叫聲，菩提樹下非常清凈，美好的禽鳥和瑞獸發出和諧的聲音。』
English version: The twenty-sixth was seeing all the auspicious vases broken. The twenty-seventh was seeing the Narayana Deva uttering inauspicious sounds. The twenty-eighth was seeing the Joyful Deva declaring unhappiness. The twenty-ninth was seeing dark smoke and mist filling the void everywhere. The thirtieth was seeing the palace-guarding deities crying loudly. The thirty-first was feeling unease even in places of freedom. The thirty-second was seeing his own palace shaking and unstable. The Buddha told the monks, 'After waking from his dream, Mara Papiyas trembled all over, his heart filled with fear. He summoned his ministers and said to them, 「I heard a voice in the sky saying, 『The Shakya prince, having left home to practice the Way for six years, will sit under the Bodhi tree and attain perfect enlightenment. If his Way is accomplished, it will surely empty my realm.』 You, my armies, should go to his place and destroy him.」' Then he spoke a verse: 'You should lead a great army to subdue that Shramana under the Bodhi tree. If you can love and respect me, fight him and quickly drive him away. His ambition is to empty my realm, to make him a Pratyekabuddha or a Shravaka. If he is not destroyed and forever cut off, there will be no end to Buddhas appearing in the world.' At that time, the chief minister of Mara advised Papiyas, and spoke a verse: 'The Four Heavenly Kings under your command, as well as the eight classes of dragons, the gods of the desire and form realms, all follow Brahma and Indra, and all bow down and take refuge in him. Your wise sons, O King, their courage and strength are unmatched in the world. Your army spans eighty yojanas, with Yakshas, Rakshasas, and various ghosts. Even though they live close to you, they always respect him, more than anyone else. They all join their palms in respect, and secretly offer him incense and flowers. Having seen such things, I know for sure that the Bodhisattva is superior to your army. Where your army resides, owls and jackals make strange noises, but under the Bodhi tree, it is very pure, with auspicious birds and beasts sending harmonious sounds.'
。 如是吉相彼定強， 我觀菩薩誰能勝？ 又王軍眾所住處， 常雨沙礫及埃塵， 菩提樹下聖所居， 天雨香花悉盈積。 王軍所處地高下， 砂礫瓦石皆充滿， 菩提樹下坦然平， 復以七寶而嚴飾。 若見如斯前相已， 有智之者定須還， 如是莊嚴悉周遍， 菩薩必當成正覺。 大王若不從臣諫， 如夢所見終不虛， 大王不可犯仙人， 宜且收兵還本處。 古昔有王觸仙故， 咒禁一國悉成灰， 過去有王名凈德， 違忤羅阇大仙意， 令彼彌年遭亢旱， 叢林稼穡咸不登。 王豈不聞圍陀論， 三十二相必成佛， 眉間光明白毫相， 普照十方諸佛國， 況復如王此軍眾， 彼豈不能降伏之？ 無見頂相過極天， 諸天畢竟無能睹， 行當成彼微妙果， 世間未聞今得聞。 須彌及以諸山等， 皆悉稽首菩提樹， 施戒忍進禪定慧， 歷劫以來修習成， 而能獨坐破王軍， 皆是熏修善根力。』」
佛告諸比丘：「是時波旬聞彼大臣如是偈已，其心悶亂，復召千子，其五百子清白之部，在魔王右歸依菩薩，其五百子冥黑之部，在魔王左贊助魔王
現代漢語譯本 『如果出現這樣的吉祥之兆，那他必定強大，我觀察菩薩，有誰能勝過他呢？ 而且大王的軍隊駐紮的地方，常常下沙礫和塵土， 而菩提樹下聖人所居住的地方，天上降下香花，堆積滿地。 大王軍隊所處之地高低不平，沙礫瓦石到處都是， 而菩提樹下平坦開闊，還用七寶裝飾得非常華麗。 如果看到這些預兆，有智慧的人一定會返回， 像這樣莊嚴遍佈，菩薩必定會成就正覺。 大王如果不聽從我的勸諫，就像夢中所見，絕不會虛假， 大王不可冒犯這位仙人，應該立即收兵返回駐地。 古時候有國王冒犯仙人，被咒語詛咒，整個國家都化為灰燼， 過去有位國王名叫凈德，違背了羅阇大仙的意願， 導致那裡連年乾旱，森林和莊稼都顆粒無收。 大王難道沒聽說過《圍陀論》嗎？三十二相的人必定成佛， 眉間白毫相的光芒，普照十方諸佛國土， 更何況像大王這樣的軍隊，他難道不能降伏嗎？ 無見頂相高過極天，諸天都無法看見， 他將成就那微妙的果位，世間從未聽聞，如今卻能聽聞。 須彌山以及其他山峰，都向菩提樹頂禮， 佈施、持戒、忍辱、精進、禪定、智慧，經過無數劫的修行才成就， 所以才能獨自坐著就擊破大王的軍隊，這都是熏修善根的力量。』 佛陀告訴眾比丘：『當時波旬聽到大臣說了這些偈語后，心中煩悶混亂，又召集了一千個兒子，其中五百個屬於清白之部，在魔王的右邊歸依了菩薩，另外五百個屬於冥黑之部，在魔王的左邊贊助魔王。』
English version 'If such auspicious signs appear, he must be strong. I observe the Bodhisattva, who can overcome him? Moreover, where the king's army is stationed, it often rains gravel and dust, While under the Bodhi tree, where the sage resides, fragrant flowers fall from the sky, piling up everywhere. The ground where the king's army is located is uneven, filled with gravel and stones, But under the Bodhi tree, it is flat and open, adorned with seven treasures. If one sees these omens, a wise person should certainly return, With such splendor everywhere, the Bodhisattva will surely attain enlightenment. If the king does not heed my advice, like what was seen in the dream, it will not be false, The king must not offend this sage; he should immediately withdraw his troops and return to his base. In ancient times, a king offended a sage and was cursed, causing his entire kingdom to turn to ashes, In the past, there was a king named Jingde who disobeyed the great sage Luo She, Leading to years of drought, with forests and crops failing to grow. Has the king not heard of the 'Veda'? The one with the thirty-two marks will surely become a Buddha, The light from the white hair between his eyebrows illuminates all the Buddha lands in the ten directions, Moreover, how can he not subdue an army like the king's? The invisible crown of his head surpasses the heavens, and even the gods cannot see it, He will attain that subtle fruit, which the world has never heard of, but now can hear. Mount Sumeru and other mountains all bow to the Bodhi tree, Giving, keeping precepts, patience, diligence, meditation, and wisdom, cultivated over countless eons, Therefore, he can sit alone and defeat the king's army; this is all due to the power of cultivating good roots.' The Buddha told the monks: 'At that time, when Mara heard these verses from the minister, his heart was troubled and confused. He then summoned a thousand sons. Five hundred of them, belonging to the pure and bright faction, were on Mara's right side and took refuge in the Bodhisattva. The other five hundred, belonging to the dark faction, were on Mara's left side and supported Mara.'
。於是波旬告語諸子：『汝等宜應一心籌量，以何方計能摧伏彼？』右面魔子名曰導師，于波旬前，而說偈言：
「『睡龍醉象師子王， 三獸暴猛猶難觸， 況復有斯禪定力， 誰能犯彼大牟尼。』
「左面魔子名曰惡慧，亦向波旬而說偈言：
「『我若視人人必破， 吾今看樹樹亦摧， 怒目所向無全者， 如值伺命終難活。』
「右面魔子名曰美音，復向波旬而說偈言：
「『人是不堅何足破， 樹稱危脆任能摧， 縱汝瞋目須彌崩， 何能舉眼瞻菩薩？ 設使善浮過大海， 復能一氣吸滄溟， 如是之事自可為， 無能懷惡觀菩薩。』
「左面魔子名曰百臂，復向波旬而說偈言：
「『我今一身有百臂， 一一皆能放百箭， 大王但去不假憂， 如此沙門何足害？』
「右面魔子名曰妙覺，復向波旬而說偈言：
「『縱汝一毛成一臂， 一一皆能放百箭， 汝自以此為殊勝， 豈損菩薩之一毛？ 牟尼定力出世慈， 毒火兵刃無能害， 執持刀杖圖為惡， 散在空中盡成花。 雖復天人阿修羅， 夜叉羅剎有大力， 終為忍辱之所制， 能令威勢成羸劣
現代漢語譯本 於是波旬告訴他的兒子們：『你們應該齊心協力地想辦法，用什麼計策才能擊敗他？』右邊的魔子名叫導師，在波旬面前，說了偈語： 『睡著的龍、醉酒的象、獅子王，這三種野獸都非常兇猛難以觸碰，更何況他還有禪定的力量，誰能侵犯這位大牟尼呢？』 左邊的魔子名叫惡慧，也向波旬說了偈語： 『我如果看人，人必定會破碎，我現在看樹，樹也會摧毀，我怒目所視之處沒有能保全的，就像遇到死神一樣難以存活。』 右邊的魔子名叫美音，又向波旬說了偈語： 『人是不堅固的，有什麼值得擊破的，樹是脆弱的，任誰都能摧毀，即使你怒目而視能使須彌山崩塌，又怎麼能抬頭看菩薩呢？假設你能輕易地漂浮過大海，又能一口氣吸乾大海，這樣的事情你或許能做到，但卻無法懷著惡意去看菩薩。』 左邊的魔子名叫百臂，又向波旬說了偈語： 『我現在一身有百臂，每一隻手臂都能射出百支箭，大王您儘管去，不必擔憂，像這樣的沙門有什麼值得傷害的？』 右邊的魔子名叫妙覺，又向波旬說了偈語： 『即使你一根毛髮變成一隻手臂，每一隻手臂都能射出百支箭，你自認為這樣很了不起，難道能損傷菩薩的一根毫毛嗎？牟尼的定力和出世的慈悲，毒火和兵器都不能傷害，拿著刀杖想要作惡，也會在空中散落變成花朵。即使是天人、阿修羅、夜叉、羅剎這些有大力的人，最終也會被忍辱所制服，能使他們的威勢變得衰弱。』
English version Then Mara told his sons: 'You should all put your minds together and figure out what plan can defeat him?' The demon son on the right, named Guide, spoke a verse before Mara: 'A sleeping dragon, a drunken elephant, a lion king, these three beasts are fierce and difficult to touch, let alone he has the power of meditation, who can offend this great Muni?' The demon son on the left, named Evil Wisdom, also spoke a verse to Mara: 'If I look at a person, that person will surely break, if I look at a tree now, the tree will also be destroyed, there is nothing that can be preserved where my angry eyes look, it's like encountering death and being unable to survive.' The demon son on the right, named Beautiful Sound, again spoke a verse to Mara: 'Humans are not firm, what is there to break, trees are fragile, anyone can destroy them, even if your angry gaze can make Mount Sumeru collapse, how can you even look up at the Bodhisattva? Suppose you can easily float across the sea, and can also suck the sea dry in one breath, you might be able to do such things, but you cannot look at the Bodhisattva with malice.' The demon son on the left, named Hundred Arms, again spoke a verse to Mara: 'I now have a hundred arms on my body, each arm can shoot a hundred arrows, Your Majesty, just go, no need to worry, what is there to harm in a Shramana like this?' The demon son on the right, named Wonderful Awareness, again spoke a verse to Mara: 'Even if one hair of yours becomes an arm, and each arm can shoot a hundred arrows, you think this is extraordinary, but can you harm even a single hair of the Bodhisattva? The Muni's power of meditation and his compassion for the world, poison fire and weapons cannot harm him, if you hold knives and staffs to do evil, they will scatter in the air and turn into flowers. Even if gods, asuras, yakshas, and rakshasas have great power, they will ultimately be subdued by forbearance, which can make their power weak.'
。』
「左面魔子名曰嚴威，復向波旬而說偈言：
「『我今能入比丘身， 為火焚燒盡令滅， 譬如山火焚枯木， 一切叢林悉無餘。』
「右面魔子名曰善目，復向波旬而說偈言：
「『世界須彌可燒盡， 金剛之慧實難焚， 山移海竭大地銷， 日月從空皆墮落， 利益眾生坐道樹， 未證菩提終不移。』
「左面魔子名曰傲慢，復向波旬而說偈言：
「『我今住此以手摩， 日月宮殿盡令碎， 又能吸彼四大海， 于中所有皆空竭， 當擲沙門于海水， 大王勿以此為憂。 不假兵眾降伏之， 我獨能令彼銷滅， 今當摧折菩提樹， 並取沙門擲十方。』
「右面魔子名曰有信，復向波旬而說偈言：
「『假使力碎三千界， 如是大力滿恒沙， 不動菩薩之一毛， 何足能傷智慧者？』
「左面魔子名曰可怖，復向波旬而說偈言：
「『如此沙門不足畏， 彼無朋黨而獨居， 今當恐之走十方， 大王兵強何以怖？』
「右面魔子名一緣慧，復向波旬而說偈言：
「『日月師子寧有兵， 輪王威勢不假眾， 一切菩薩無軍旅， 一身一念破魔軍
現代漢語譯本 『左邊的魔子名叫嚴威，他再次向波旬說了偈語： 『我今天能夠進入比丘的身體，讓火焚燒殆盡，就像山火焚燒枯木一樣，讓一切叢林都無剩餘。』 『右邊的魔子名叫善目，他再次向波旬說了偈語： 『世界和須彌山都可以被燒盡，但金剛的智慧卻難以焚燬。山可以移動，海水可以枯竭，大地可以消融，日月可以從空中墜落，但爲了利益眾生而坐在菩提樹下的那個人，在沒有證得菩提之前，終究不會移動。』 『左邊的魔子名叫傲慢，他再次向波旬說了偈語： 『我今天站在這裡，用手就可以把日月宮殿都擊碎，還能吸乾四大海，讓其中的一切都空竭。我將把沙門扔進海里，大王不必為此擔憂。不需要動用軍隊就能降伏他，我獨自一人就能讓他消滅。現在我就要摧毀菩提樹，並把沙門扔到十方。』 『右邊的魔子名叫有信，他再次向波旬說了偈語： 『即使有力量能粉碎三千世界，像這樣的大力充滿恒河沙數，也動搖不了菩薩的一根毫毛，又怎麼能傷害有智慧的人呢？』 『左邊的魔子名叫可怖，他再次向波旬說了偈語： 『這樣的沙門不值得畏懼，他沒有同伴而獨自居住。現在就恐嚇他讓他逃到十方，大王的軍隊如此強大，有什麼好害怕的呢？』 『右邊的魔子名叫一緣慧，他再次向波旬說了偈語： 『日月和獅子難道需要軍隊嗎？轉輪王的威勢不需要依靠眾人。一切菩薩都沒有軍隊，他們只憑一身一念就能擊破魔軍。』
English version 'The demon son on the left, named Yanwei, again spoke a verse to Mara: 'I can now enter the body of a bhikkhu, to be burned by fire and completely destroyed, just like a mountain fire burning dry wood, leaving no forest remaining.' 'The demon son on the right, named Shanmu, again spoke a verse to Mara: 'The world and Mount Sumeru can be burned away, but the wisdom of Vajra is difficult to burn. Mountains can move, seas can dry up, the earth can melt away, and the sun and moon can fall from the sky, but the one who sits under the Bodhi tree for the benefit of all beings will not move until he attains Bodhi.' 'The demon son on the left, named Arrogance, again spoke a verse to Mara: 'I stand here today, and with my hand I can shatter the palaces of the sun and moon, and I can also drain the four great seas, emptying everything within them. I will throw the shramana into the sea, and the king need not worry about this. There is no need to use troops to subdue him, I alone can make him perish. Now I will destroy the Bodhi tree and throw the shramana in all directions.' 'The demon son on the right, named Faith, again spoke a verse to Mara: 'Even if there is power to shatter three thousand worlds, and such great power fills the sands of the Ganges, it cannot move a single hair of a Bodhisattva, so how can it harm a wise one?' 'The demon son on the left, named Dreadful, again spoke a verse to Mara: 'Such a shramana is not worth fearing, he has no companions and lives alone. Now we will frighten him and make him flee in all directions. The king's army is so strong, what is there to fear?' 'The demon son on the right, named One-Thought Wisdom, again spoke a verse to Mara: 'Do the sun and moon or a lion need an army? The power of a Chakravartin King does not rely on the masses. All Bodhisattvas have no army, they can break the demon army with just one thought.'
。』
「左面魔子名曰求惡，復向波旬而說偈言：
「『惟愿大王莫愁惱， 我今不持諸器仗， 以鼻卷取彼沙門， 於是撲之令碎滅。』
「右面魔子名功德莊嚴，復向波旬而說偈言：
「『其人身力甚堅固， 如那羅延不可壞， 況持忍辱而為鎧， 勤行精進以為刃， 以三解脫為所乘， 復以智慧為調御， 菩薩由斯福德力， 必能摧伏我魔軍。』
「左面魔子名曰不退，復向波旬而說偈言：
「『譬如激矢自不歸， 山火從風定難止， 霹靂金剛必無反， 未摧釋子終不還。』
「右面魔子名曰樂法，復向波旬而說偈言：
「『激矢中石不復前， 烈火遇水必銷滅， 霹靂至地竟何去， 若見菩薩當自歸。 大王乍可盡虛空， 或使眾生心作一， 或能將繩系日月， 如此之事皆可為， 唯有菩薩坐菩提， 大王不可而傾動。』
「左面魔子名不寂靜，復向波旬而說偈言：
「『我眼有毒若使看， 須彌崩倒渤澥竭， 當知沙門及道樹， 才視之時盡成灰
現代漢語譯本 『左邊的魔子名叫求惡，又對波旬說偈語道： 『但願大王不要憂愁煩惱，我現在不拿任何兵器， 用鼻子捲起那個沙門，然後把他摔碎毀滅。』 『右邊的魔子名叫功德莊嚴，又對波旬說偈語道： 『那個人身體的力量非常堅固，像那羅延一樣不可摧毀， 何況他以忍辱作為鎧甲，勤奮修行精進作為利刃， 以三解脫作為乘坐的工具，又以智慧作為調御， 菩薩憑藉這樣的福德力量，必定能夠摧毀我的魔軍。』 『左邊的魔子名叫不退，又對波旬說偈語道： 『譬如射出的箭不會自己返回，山火藉助風勢必定難以停止， 霹靂金剛必定不會反轉，不摧毀釋迦牟尼的弟子終究不會罷休。』 『右邊的魔子名叫樂法，又對波旬說偈語道： 『射出的箭碰到石頭不會再向前，猛烈的火焰遇到水必定會熄滅， 霹靂落到地上最終會去哪裡，如果見到菩薩應當自己歸順。 大王或許可以窮盡虛空，或者使眾生的心變成一個， 或者能夠用繩子繫住日月，這樣的事情都可以做到， 唯有菩薩坐在菩提樹下，大王是無法使他動搖的。』 『左邊的魔子名叫不寂靜，又對波旬說偈語道： 『我的眼睛有毒，如果看一眼，須彌山會崩塌，大海會枯竭， 應當知道那個沙門和菩提樹，只要看一眼就會全部變成灰燼。』
English version 『The demon on the left, named Seeking Evil, then spoke a verse to Mara: 『May the Great King not be troubled, I will not take up any weapons now, I will use my nose to coil up that Shramana, and then smash him to pieces.』 『The demon on the right, named Adorned with Merit, then spoke a verse to Mara: 『That person's physical strength is very firm, like Narayana, indestructible, Moreover, he uses patience as his armor, and diligent practice as his blade, He uses the three liberations as his vehicle, and wisdom as his guide, The Bodhisattva, with such power of merit, will surely be able to defeat my demon army.』 『The demon on the left, named Non-Retreat, then spoke a verse to Mara: 『Like an arrow shot that does not return, a mountain fire driven by wind is surely hard to stop, Thunderbolt Vajra will surely not reverse, and will not return until Shakyamuni's disciples are destroyed.』 『The demon on the right, named Delight in Dharma, then spoke a verse to Mara: 『An arrow shot hitting a stone will not go forward, a fierce fire meeting water will surely be extinguished, Where does a thunderbolt go when it hits the ground, if it sees a Bodhisattva, it should surrender itself. Great King, you might be able to exhaust the void, or make the minds of all beings become one, Or be able to tie the sun and moon with a rope, such things can all be done, Only when the Bodhisattva sits under the Bodhi tree, can the Great King not shake him.』 『The demon on the left, named Non-Tranquility, then spoke a verse to Mara: 『My eyes are poisonous, if I look at something, Mount Sumeru will collapse, and the great sea will dry up, You should know that the Shramana and the Bodhi tree, will all turn to ashes with just one look.』
。』
「右面魔子名一切利成，復向波旬而說偈言：
「『假使以彼三千界， 其中盡成於猛毒， 功德之藏若視之， 能令眾毒為無毒。 諸毒豈復過三毒， 三毒無累其身心， 菩薩本自同虛空， 大王慎勿輕而往。』
「左面魔子名曰喜著，復向波旬而說偈言：
「『莊飾萬億諸天女， 鼓奏百千妙絃歌， 誘之將入自在宮， 恣欲令其永貪著， 大王由是得自在， 唯愿勿以此為憂。』
「右面魔子名曰法慧，復向波旬而說偈言：
「『彼所樂者非非法， 唯有解脫及諸禪， 為眾生故樂行慈， 于爾五欲無貪著。』
「左面魔子名旃陀羅，復向波旬而說偈言：
「『大王不聞諸子言， 其聲哮吼皆摧裂， 並有勇健迅捷力， 疾往于彼滅沙門。』
「右面魔子名師子吼，復向波旬而說偈言：
「『野幹羣鳴大澤中， 秪為未聞師子吼， 若使一聞師子吼， 自當奔馳走十方。 如是一切無智魔， 未聞人中師子吼， 徒自競辯無休止， 若使聞已皆銷滅
現代漢語譯本 『右邊的魔子名叫一切利成，又對波旬說偈語： 『假如用那三千大千世界，其中都變成猛烈的毒藥， 如果用功德的寶藏來看待它，能使所有的毒藥都變成無毒。 各種毒藥難道還能超過貪嗔癡這三種毒嗎？這三種毒都不能傷害他的身心， 菩薩的本體本來就如同虛空一樣，大王您千萬不要輕率地前往。』 『左邊的魔子名叫喜著，又對波旬說偈語： 『用萬億的天女來裝飾，演奏成百上千美妙的絃歌， 引誘他進入自在宮，放縱慾望讓他永遠貪戀執著， 大王您因此可以得到自在，只希望您不要為此而憂慮。』 『右邊的魔子名叫法慧，又對波旬說偈語： 『他所喜愛的不是世俗的享樂，只有解脫和各種禪定， 爲了眾生的緣故他樂於施行慈悲，對於你們的五欲沒有貪戀執著。』 『左邊的魔子名叫旃陀羅，又對波旬說偈語： 『大王您沒有聽到那些魔子們的話，他們的聲音咆哮怒吼，足以摧毀一切， 並且具有勇猛快捷的力量，趕快前去消滅那個沙門。』 『右邊的魔子名叫師子吼，又對波旬說偈語： 『野獸在廣闊的沼澤中鳴叫，只是因為沒有聽到獅子的吼聲， 如果一旦聽到獅子的吼聲，自然會四處奔逃。 就像這樣，一切沒有智慧的魔，沒有聽到人中獅子的吼聲， 只是徒勞地爭辯不休，如果聽到獅子的吼聲，都會消滅。』
English version 『The demon son on the right, named All-Benefit-Accomplishing, again spoke a verse to Mara: 『If one were to take that three-thousand-great-thousand world, and turn all of it into fierce poison, If one were to view it with the treasury of merit, it could cause all poisons to become non-poisonous. Can any poisons surpass the three poisons? The three poisons cannot harm his body and mind, A Bodhisattva's essence is originally like empty space, Great King, do not go there lightly.』 『The demon son on the left, named Joy-Attachment, again spoke a verse to Mara: 『Adorn with ten billion celestial maidens, play hundreds and thousands of wonderful stringed songs, Lure him into the Palace of Freedom, indulge his desires and make him forever greedy and attached, Great King, you can thus obtain freedom, only wish that you do not worry about this.』 『The demon son on the right, named Dharma-Wisdom, again spoke a verse to Mara: 『What he delights in is not worldly pleasures, but only liberation and various meditations, For the sake of sentient beings, he delights in practicing compassion, he has no greed or attachment to your five desires.』 『The demon son on the left, named Chandala, again spoke a verse to Mara: 『Great King, you have not heard the words of the demon sons, their voices roar and howl, enough to destroy everything, And they possess courageous and swift power, quickly go and destroy that Shramana.』 『The demon son on the right, named Lion's Roar, again spoke a verse to Mara: 『Jackals howl in the vast marsh, only because they have not heard the lion's roar, If they were to hear the lion's roar, they would naturally flee in all directions. Just like this, all the demons without wisdom, have not heard the lion's roar among humans, They only argue in vain without end, if they were to hear it, they would all be annihilated.』
。』
「左面魔子名曰惡思，復向波旬而說偈言：
「『豈可不見吾軍眾， 我有惡思能速成， 若非世間無智者， 何不速起而奔走？』
「右面魔子名曰善思，復向波旬而說偈言：
「『彼非無知乏勢力， 汝自凡愚闕勝能， 汝今未悉彼善權， 彼當以智降伏汝。 我等魔子恒沙眾， 如是雄勇遍三千， 不動菩薩之一毛， 豈獨惡思能致損？ 無能于彼生惡念， 應當尊重起凈心， 是即三界為法王， 汝宜退還勿戰鬥。』」
佛告諸比丘：「魔王爾時又命諸女作如是言：『汝等諸女！可共往彼菩提樹下，誘此釋子壞其凈行。』於是魔女詣菩提樹，在菩薩前，綺言妖姿三十二種媚惑菩薩：一者揚眉不語。二者褰裳前進。三者低顏含笑。四者更相戲弄。五者如有戀慕。六者互相瞻視。七者掩斂唇口。八者媚眼斜眄。九者嫈嫇細視。十者更相謁拜。十一以衣覆頭。十二遞相拈掏。十三側耳佯聽。十四迎前躞蹀。十五露現髀膝。十六或現胸臆。十七念憶昔時恩愛戲笑眠寢之事而示欲相。十八或如對鏡自矜姿態。十九動轉遺光。二十乍喜乍悲。二十一或起或坐。二十二或時作氣似不可幹。二十三塗香芬烈。二十四手執瓔珞。二十五或覆藏項領
現代漢語譯本 佛陀告訴眾比丘：『當時魔王又命令眾魔女說：「你們這些魔女！可以一起去菩提樹下，引誘這位釋迦牟尼，破壞他的清凈修行。」於是，魔女們來到菩提樹下，在菩薩面前，用各種花言巧語和妖嬈姿態，共三十二種方式來迷惑菩薩：第一種是揚起眉毛不說話。第二種是提起裙子向前走。第三種是低下頭含笑。第四種是互相嬉戲。第五種是好像有愛慕之情。第六種是互相注視。第七種是掩住嘴唇。第八種是用媚眼斜視。第九種是溫柔地細看。第十種是互相拜見。第十一種是用衣服遮住頭。第十二種是互相挑逗。第十三種是側著耳朵假裝聽。第十四種是迎上前去小步走動。第十五種是露出大腿和膝蓋。第十六種是或者露出胸部。第十七種是回憶起過去恩愛嬉笑和同眠的事情，並以此來展示慾望。第十八種是或者像對著鏡子一樣自我欣賞姿態。第十九種是轉動身體，留下光影。第二十種是時而高興時而悲傷。第二十一種是或者站起或者坐下。第二十二種是或者做出氣勢洶洶的樣子，好像不可侵犯。第二十三種是塗抹香料，散發濃烈的香味。第二十四種是手裡拿著瓔珞。第二十五種是或者遮住脖子和領口。
English version The Buddha told the monks, 'At that time, the demon king also commanded the demonesses, saying, "You demonesses! You can go together to the Bodhi tree and tempt this Shakyamuni, destroying his pure practice." Thereupon, the demonesses went to the Bodhi tree, and in front of the Bodhisattva, they used various flowery words and seductive postures, a total of thirty-two ways, to bewitch the Bodhisattva: The first was to raise their eyebrows without speaking. The second was to lift their skirts and walk forward. The third was to lower their heads and smile. The fourth was to play with each other. The fifth was as if they had feelings of love. The sixth was to gaze at each other. The seventh was to cover their lips. The eighth was to glance sideways with seductive eyes. The ninth was to look gently and carefully. The tenth was to greet each other. The eleventh was to cover their heads with clothes. The twelfth was to tease each other. The thirteenth was to pretend to listen with their ears cocked. The fourteenth was to step forward with small steps. The fifteenth was to expose their thighs and knees. The sixteenth was to expose their chests. The seventeenth was to recall past loving, laughing, and sleeping together, and to show desire through this. The eighteenth was to admire their own posture as if looking in a mirror. The nineteenth was to turn their bodies, leaving behind a trail of light. The twentieth was to be sometimes happy and sometimes sad. The twenty-first was to either stand up or sit down. The twenty-second was to act as if they were imposing and unapproachable. The twenty-third was to apply fragrant perfumes, emitting a strong scent. The twenty-fourth was to hold necklaces in their hands. The twenty-fifth was to either cover their necks and collars.
。二十六示如幽閑。二十七前卻而行瞻顧菩薩。二十八開目閉目如有所察。二十九回步直往佯如不見。三十嗟嘆欲事。三十一美目諦視。三十二顧步流眄。有如是等媚惑因緣，復以歌詠言詞嬈鼓菩薩，而說頌曰：
「『初春和暖好時節， 眾草林木盡敷榮， 丈夫為樂宜及時， 一棄盛年難可再。 仁雖端正美顏色， 世間五欲亦難求， 對斯勝境可歡娛， 何為樂彼菩提法？ 我等諸女受天報， 其身微妙咸可觀， 如是天身不可求， 仁今果報宜應受。 諸仙見我猶生染， 況復人能無染心？ 修彼禪定竟何為？ 菩提之法甚懸遠。』
「爾時菩薩聞彼妖惑之言，心生哀愍，即以妙偈化其魔女：
「『我觀五欲多過患， 由是煩惱失神通， 譬如火坑及毒奩， 眾生赴之而不覺， 我久已離諸煩惱， 自心覺已方覺他。 世間五欲燒眾生， 猶如猛火焚乾草， 亦如焰幻無有實， 亦如泡沫不久停， 如彼嬰孩戲糞中， 如彼愚人觸蛇首， 一切皆無有實法， 是身虛妄從業生。 四大五蘊假合成， 筋骨相纏而暫有， 智者誰應耽著此？ 凡夫迷故生欲心
現代漢語譯本 二十六，她們表現得幽靜閒適。二十七，她們時而向前，時而退後，並瞻顧菩薩。二十八，她們一會兒睜開眼睛，一會兒閉上眼睛，好像在觀察什麼。二十九，她們轉身走開，又假裝沒看見。三十，她們嘆息著，好像有什麼心事。三十一，她們用美麗的眼睛仔細地看著菩薩。三十二，她們顧盼流轉，媚態橫生。她們用這些魅惑的手段，又用歌聲和言辭來引誘菩薩，並唱頌道： 『初春時節溫暖和煦，各種草木都欣欣向榮，男子應當及時行樂，一旦錯過盛年就難以再來。即使你仁者相貌端正，容顏俊美，世間的五欲也很難求得，面對如此美好的景象，為何不盡情歡樂，而要追求那遙遠的菩提佛法呢？我們這些女子，受天報應，身體微妙，都可供你觀賞。如此美好的天身都難以求得，你現在所受的果報應當好好享受。諸位仙人見到我們都會動心，更何況凡人怎能沒有慾念？你修習禪定究竟是爲了什麼？那菩提之法實在太遙遠了。』 當時，菩薩聽到這些妖媚惑亂的言語，心中生起憐憫，隨即用美妙的偈語來教化這些魔女： 『我觀察到五欲有諸多過患，它會使人產生煩惱，失去神通。五欲就像火坑和毒藥，眾生趨之若鶩卻不自知。我早已遠離各種煩惱，自己覺悟后才能覺悟他人。世間的五欲焚燒眾生，就像猛火焚燒乾草，又像火焰和幻影一樣虛幻不實，也像泡沫一樣不能長久停留。就像嬰兒在糞便中玩耍，又像愚人去觸控蛇頭一樣危險。一切都沒有真實的本體，這身體是虛妄的，由業力而生。四大五蘊假合而成，筋骨相互纏繞而暫時存在，有智慧的人誰會貪戀這些呢？只有凡夫因為迷惑才會產生慾望。』
English version Twenty-six, they appeared serene and leisurely. Twenty-seven, they moved forward and backward, glancing at the Bodhisattva. Twenty-eight, they opened and closed their eyes as if observing something. Twenty-nine, they turned away and pretended not to see. Thirty, they sighed as if troubled by something. Thirty-one, they gazed intently at the Bodhisattva with their beautiful eyes. Thirty-two, they glanced around with alluring charm. With these seductive means, they also used songs and words to entice the Bodhisattva, and sang a verse: 'In the warm and pleasant early spring, all the grasses and trees flourish. A man should enjoy himself while he can, for once the prime of life is gone, it is hard to regain. Even if you, the benevolent one, have a handsome and beautiful appearance, the five desires of the world are hard to obtain. Facing such a beautiful scene, why not enjoy yourself and seek that distant Bodhi Dharma? We women, by heavenly reward, have subtle bodies that are all for you to behold. Such a heavenly body is hard to obtain, and you should enjoy the rewards you now receive. Even the immortals are moved by seeing us, how can ordinary people not have desires? What is the purpose of your practicing meditation? The path to Bodhi is too far away.' At that time, the Bodhisattva, hearing these seductive and confusing words, felt compassion in his heart and immediately used beautiful verses to transform these demonesses: 'I observe that the five desires have many faults, they cause afflictions and loss of supernatural powers. The five desires are like a fire pit and poison, to which beings rush without realizing it. I have long been free from all afflictions, and only after awakening myself can I awaken others. The five desires of the world burn beings like a fierce fire burning dry grass, and are as illusory and unreal as flames and phantoms, and like bubbles that do not last long. It is like a baby playing in feces, and like a fool touching a snake's head. Everything has no real substance, this body is illusory, born from karma. It is a temporary composite of the four great elements and the five aggregates, with bones and muscles intertwined. Who with wisdom would be attached to this? Only ordinary people, because of delusion, give rise to desire.'
。 如是諸幻我已知， 是故於中不貪著， 欲求畢竟自在樂， 今當於此證菩提， 我已解脫於世間， 如空中風難可系。』
「爾時菩薩身如融金，面如滿月，深心寂定如須彌山安處不動，猶如明珠無有瑕疵，如日初出照于天下，猶如蓮花不染淤泥，心無所著亦無增損。是時魔女復以柔軟言詞白菩薩言：『仁者道德尊重，天人所敬，應有給侍，天遣我來供養仁者，我等年少色如優缽羅花，愿得晨夜興寢親匿左右。』菩薩報言：『汝昔有福今得天身，不念無常造斯幻惑，形體雖好而心不端，譬如畫瓶盛諸穢毒，行當自壞，何足可矜？汝為不善自忘其本，當墮三惡道中，欲脫甚難。汝等故來亂人善事，革囊盛糞非清凈物，而來何為？去！吾不喜。』其諸魔女媚惑菩薩既不能得，即以建尼迦花及詹波花散菩薩上，右繞三匝作禮而去。歸魔王所，告魔王言：『大王！我等昔來未曾見有如是之士，于欲界中睹我姿容而心不動。我為媚惑能竭人意，譬如旱苗見日燋枯，亦如春蘇置於日下自然銷融。今此丈夫何緣乃爾？惟愿大王！莫與此人共為嫌隙。』即說偈言：
「『其身猶如蓮花藏， 其面猶如清凈月， 其光猶如猛火焰， 其色猶如紫金山
『我已經知道這些都是幻象，所以對它們不貪戀執著。 爲了追求最終的自在快樂，我今天就要在這裡證得菩提。 我已經解脫於世間，就像空中的風一樣難以束縛。』 「那時，菩薩的身體像熔化的黃金，面容像滿月，內心深沉寂靜如須彌山般安穩不動，像明珠一樣沒有瑕疵，像初升的太陽照耀天下，像蓮花一樣不被污泥沾染，心中沒有任何執著，也沒有任何增減。 這時，魔女又用溫柔的言語對菩薩說：『仁者道德高尚，受天人尊敬，應該有人侍奉。天神派遣我來供養您，我們年輕貌美，像優缽羅花一樣，希望能夠早晚在您身邊親近侍奉。』 菩薩回答說：『你過去有福報，今生才得到天人的身體，卻不念無常，製造這種虛幻的迷惑。形體雖然美好，內心卻不端正，就像畫著圖案的瓶子盛著各種污穢毒物，最終會自行敗壞，有什麼值得憐惜的呢？你因為不善良而忘記了自己的本性，將會墮入三惡道中，想要脫離就非常困難了。你們故意來擾亂別人的善事，用皮革袋子裝著糞便，不是清凈的東西，來這裡做什麼？走開！我不喜歡。』 那些魔女用媚惑的手段引誘菩薩，卻不能得逞，就用建尼迦花和詹波花散在菩薩身上，右繞三圈，行禮后離去。 她們回到魔王那裡，告訴魔王說：『大王！我們過去從來沒有見過這樣的人，在欲界之中看到我們的姿容而心不動搖。我們用媚惑的手段能夠使人意志消沉，就像乾旱的幼苗見到太陽就會枯萎，也像春天的酥油放在太陽下自然融化。現在這個丈夫為什麼會這樣呢？希望大王！不要和這個人結下仇怨。』 她們隨即說了偈語： 『他的身體猶如蓮花寶藏，他的面容猶如清凈的月亮，他的光芒猶如猛烈的火焰，他的顏色猶如紫金山。』
'I know these are all illusions, therefore I do not crave or cling to them.' 'To seek ultimate freedom and joy, I shall attain Bodhi here today.' 'I have liberated myself from the world, like the wind in the sky, difficult to bind.' At that time, the Bodhisattva's body was like molten gold, his face like a full moon, his heart deep and still like Mount Sumeru, unwavering, like a flawless pearl, like the rising sun illuminating the world, like a lotus flower unstained by mud, his mind without attachment or increase or decrease. Then, the demonesses spoke to the Bodhisattva with gentle words: 'Virtuous one, your virtue is revered by gods and humans, you should have attendants. The heavens sent us to serve you. We are young and beautiful, like the utpala flower, and wish to be close to you day and night.' The Bodhisattva replied: 'You were blessed in the past to have a heavenly body, yet you do not remember impermanence and create these illusory deceptions. Though your forms are beautiful, your hearts are not upright, like a painted vase filled with filth and poison, which will eventually decay. What is there to pity? You have forgotten your true nature through your wickedness and will fall into the three evil paths, from which it will be very difficult to escape. You deliberately come to disrupt the good deeds of others. You are like leather bags filled with dung, not pure things. What are you doing here? Go away! I do not like it.' The demonesses tried to seduce the Bodhisattva but failed. They then scattered kanika and champaka flowers on the Bodhisattva, circled him three times to the right, bowed, and left. They returned to the demon king and told him: 'Great King! We have never seen such a person before. In the desire realm, he saw our beauty and his heart did not waver. We can use seduction to weaken people's will, like dry seedlings that wither when they see the sun, or like spring butter that melts naturally under the sun. Why is this man like this? We hope, Great King, that you do not make an enemy of this person.' They then spoke in verse: 'His body is like a lotus treasure, his face is like a pure moon, his light is like a fierce flame, his color is like a purple gold mountain.'
。 百千生中修正行， 所有誓願皆成就， 自度生死能度他， 救濟眾生無懈倦。 善哉愿王莫瞋彼， 天上人間最尊勝， 眼目清凈如蓮花， 熙怡微笑無貪著， 須彌崩壞日月落， 其人不可而傾動。』」
佛告諸比丘：「是時白部魔子導師啟其父言：『菩薩清凈超過三界，神通道力無有能當，諸天龍神咸共稱讚，必非大王所能摧屈，不煩造惡自招禍患。』於是波旬告其子言：『咄！汝愚小智慧淺劣，未曾見我神通道力。』導師復言：『大王！我實無知智慧淺劣，不願大王與彼釋子共為怨對也。所以者何？若有眾生以噁心來欲害於彼，不以為恨；復有眾生以善心來供養于彼，不以為欣，處此二間，心生平等。大王！假使有人能畫虛空作眾色像未足為難，手捧須彌而以遊行亦未為難，假使有人浮渡大海亦未為難，系四方風亦未為難，欲令一切眾生同作一心亦未為難，欲害菩薩甚為難也。』
「是時魔王波旬不受子諫，詣菩提樹告菩薩言：『汝應速起離於此處，必定當得轉輪聖王，王四天下為大地主。汝可不憶往昔諸仙記，汝當作轉輪聖王？汝若起受轉輪王位，作自在主威德無上，如法理國統領一切
現代漢語譯本： 『在無數次的生命輪迴中修行，所有的誓願都將實現，自己脫離生死輪迴也能幫助他人解脫，救濟眾生永不懈怠。 善哉，願望之王啊，不要嗔恨他們，您是天上人間最尊貴殊勝的，您的眼睛清澈如蓮花，面帶喜悅的微笑，沒有貪戀執著。 即使須彌山崩塌，日月隕落，您也不會因此而動搖。』 佛陀告訴眾比丘：『當時，白部魔子的導師勸告他的父親說：「菩薩清凈的境界超越了三界，神通力量無人能敵，諸天龍神都共同稱讚他，一定不是大王您所能摧毀的，不要自找麻煩，給自己招來禍患。」 於是波旬告訴他的兒子說：「咄！你這愚蠢的小子，智慧淺薄，從未見過我的神通力量。」 導師又說：「大王！我確實無知，智慧淺薄，不希望大王您與那位釋迦牟尼的弟子結怨。為什麼呢？如果眾生以噁心來傷害他，他不會因此而怨恨；如果眾生以善心來供養他，他也不會因此而欣喜，在這兩種情況下，他的心都保持平等。 大王！假如有人能畫出虛空，並畫出各種顏色和形象，這並不算難；用手捧起須彌山並拋擲，這也不算難；假如有人能漂浮渡過大海，這也不算難；束縛住四方的風，這也不算難；想要讓一切眾生都同心同德，這也不算難；想要傷害菩薩，那才是非常困難的。」』 『當時，魔王波旬不聽從兒子的勸告，來到菩提樹下告訴菩薩說：「你應該趕快離開這裡，你必定會成為轉輪聖王，統治四方天下，成為大地的主宰。 你難道不記得以前諸位仙人的預言嗎？你將會成為轉輪聖王！你如果接受轉輪王位，成為自在的主宰，擁有無上的威德，依法治理國家，統領一切。」』
English version: 'Through countless lives of practicing the right conduct, all vows will be fulfilled, one will liberate oneself from the cycle of birth and death and also help others to be liberated, saving all beings without weariness. Well done, King of Vows, do not be angry with them, you are the most honored and supreme in heaven and earth, your eyes are as clear as lotus flowers, with a joyful smile, without greed or attachment. Even if Mount Sumeru collapses and the sun and moon fall, you will not be moved by it.' The Buddha told the monks, 'At that time, the guide of the white-faction demon's son advised his father, saying, "The Bodhisattva's pure state transcends the three realms, his spiritual powers are unmatched, all the gods and dragons praise him, he is certainly not someone that Your Majesty can destroy, do not trouble yourself and bring disaster upon yourself." Then Mara told his son, 'Bah! You foolish little one, with shallow wisdom, you have never seen my spiritual powers.' The guide said again, 'Your Majesty! I am indeed ignorant and of shallow wisdom, I do not wish for Your Majesty to form enmity with that disciple of Shakyamuni. Why is that? If beings come to harm him with evil intentions, he will not resent them; if beings come to offer to him with good intentions, he will not be delighted by it, in these two situations, his mind remains equal. Your Majesty! If someone could paint the void and create various colors and images, that would not be difficult; to lift Mount Sumeru with one's hands and throw it, that would not be difficult; if someone could float across the ocean, that would not be difficult; to bind the winds of the four directions, that would not be difficult; to make all beings of one mind and heart, that would not be difficult; to harm the Bodhisattva, that is extremely difficult."' 'At that time, Mara did not heed his son's advice, and went to the Bodhi tree and told the Bodhisattva, "You should quickly leave this place, you will surely become a Chakravartin king, ruling the four corners of the world, becoming the master of the earth. Do you not remember the prophecies of the former sages? You will become a Chakravartin king! If you accept the position of Chakravartin king, becoming the master of freedom, possessing supreme power and virtue, governing the country according to the law, and ruling over all."'
。今此曠野甚可怖畏，獨無伴侶恐害汝身，速當還宮恣受五欲，菩提難得徒自勞形。』作是語已默然而住。
「爾時菩薩語波旬言：『汝今不應作如此說。我意不樂五欲之事，故舍四方及以七寶。波旬！譬如有人既吐食已，豈復更能取而食之？我今已舍如是果報，必定證得無上菩提，盡于生老病死之患。波旬！我今已坐金剛之座，當證菩提，汝宜速去。』於是波旬瞋目發憤向菩薩言：『汝今何故獨坐於此？豈不見我夜叉軍眾？』即拔利劍來就菩薩，作如是言：『我當以劍斬截于汝，速疾起去勿復安坐。』
「爾時菩薩語波旬言：『假使世間一切眾生盡如汝身，悉持刀杖來害於我，我終不起離於此座。波旬！寧以四大海水及此大地移于余處，日月星辰從空隕墜，須彌山王可令傾倒，而我是身終不可移。』
「時魔波旬聞是語已，噁心轉熾發憤瞋吼，其聲如雷，語諸夜叉：『汝等速宜擎諸山石，將諸弓弩、刀劍輪槊、干戈斧鉞、矛䂎鉤戟種種器仗，喚諸毒龍，擬放黑雲雷電霹靂
現代漢語譯本：現在這片曠野非常可怕，你獨自一人沒有伴侶恐怕會傷害到自己，還是趕快回宮去盡情享受五欲吧，菩提難以獲得只會徒勞地使自己疲憊。』說完這些話就默默地住了口。 那時菩薩對波旬說：『你現在不應該說這樣的話。我的心不貪戀五欲之事，所以才捨棄了四方和七寶。波旬！譬如有人已經吐出了食物，難道還能再把它撿起來吃嗎？我現在已經捨棄了這樣的果報，必定會證得無上菩提，徹底消除生老病死的憂患。波旬！我現在已經坐在金剛座上，將要證得菩提，你還是趕快離開吧。』於是波旬怒目圓睜，氣憤地對菩薩說：『你現在為什麼獨自坐在這裡？難道沒看見我的夜叉軍隊嗎？』隨即拔出利劍走向菩薩，這樣說道：『我將用劍斬斷你，趕快起來離開，不要再安坐在這裡。』 那時菩薩對波旬說：『即使世間一切眾生都像你一樣，全都拿著刀杖來傷害我，我也終究不會起身離開這個座位。波旬！寧可讓四大海水和這片大地移到別處，讓日月星辰從空中墜落，讓須彌山王傾倒，而我的身體也終究不會移動。』 當時魔王波旬聽到這些話后，惡念更加熾盛，怒火中燒，吼叫的聲音像雷鳴一樣，對眾夜叉說：『你們趕快舉起山石，拿著弓弩、刀劍輪槊、干戈斧鉞、矛䂎鉤戟各種兵器，召喚毒龍，準備放出黑雲雷電霹靂。』
English version: 'This wilderness is now very frightening, and you are alone without a companion, I fear it will harm you. You should quickly return to the palace and indulge in the five desires. Bodhi is difficult to attain and will only tire you in vain.' After saying these words, he remained silent. At that time, the Bodhisattva said to Mara: 'You should not speak like this now. My mind does not crave the five desires, which is why I have abandoned the four directions and the seven treasures. Mara! It is like someone who has already vomited food, would they pick it up and eat it again? I have now abandoned such rewards and will surely attain unsurpassed Bodhi, completely eliminating the suffering of birth, old age, sickness, and death. Mara! I am now sitting on the Vajra seat and will attain Bodhi, you should leave quickly.' Then Mara, with eyes wide open in anger, said to the Bodhisattva: 'Why are you sitting here alone? Have you not seen my Yaksha army?' He then drew his sharp sword and approached the Bodhisattva, saying: 'I will cut you down with this sword, quickly get up and leave, do not sit here any longer.' At that time, the Bodhisattva said to Mara: 'Even if all the beings in the world were like you, all holding swords and staffs to harm me, I would never get up and leave this seat. Mara! I would rather have the four great seas and this earth moved elsewhere, have the sun, moon, and stars fall from the sky, have Mount Sumeru collapse, but my body will never move.' When Mara heard these words, his evil thoughts grew even stronger, his anger blazed, and his roar was like thunder. He said to the Yakshas: 'You quickly lift up the mountain stones, take up bows and arrows, swords, spears, axes, halberds, and all kinds of weapons, summon the poisonous dragons, and prepare to release black clouds, lightning, and thunder.'
。』是時夜叉大將統率自部夜叉、羅剎、毗舍遮鬼、鳩槃茶等，變化其形作種種像，復嚴四兵象馬車步，或似阿修羅、迦婁羅、摩睺羅伽無量百千萬億種類，一身能現多身，或畜頭人身，或人頭畜身，或復無頭有身，或有半面，或有半身，或有二頭一身，或有一身三頭，或復一身多頭，或復無面有頭，或復有面無頭，或復無面而有三頭，或復多頭而無有面，或復多面而無有頭，或復無眼，或唯一眼二眼三眼乃至多眼，或復無耳，或唯一耳二耳三耳乃至多耳，或復無手，或唯一手二手三手乃至多手，或復無足，或唯一足二足三足，乃至多足，或有全身唯現骸骨，或頭現髑髏身肉肥滿，或唯頭有肉身是骸骨，或身體長大羸瘦無肚，或復纖長其腹橫大，或長腳大膝牙爪鋒利，或大面傍出，或頭在胸前，或唇垂至地，或上褰覆面，或身出黑煙，或口吐猛焰，或血肉枯竭皮骨相連，或身出膿血更相飲吮，或自截支節撩亂委擲，或眼目角睞，或口面喎斜，或舌形廣大，或縮如疆石，或持人頭，或執死人手足骨肉肝膽腸胃而啖食之，或執毒蛇而食，或以蛇纏頸，或手擎髑髏，或著髑髏之鬘，或復面色全赤全白全青全黃，或有半黃半青半白半赤，或作煙燻之色，或作死灰之色，或復身毛如針，或毛出火焰，或張目閉目，或口吐白沫
現代漢語譯本：這時，夜叉大將統領著他手下的夜叉、羅剎、毗舍遮鬼、鳩槃茶等，變化成各種各樣的形象，又配備了象、馬、車、步等四種兵種，有的像阿修羅、迦樓羅、摩睺羅伽等無數種類，一個身體能顯現出多個身體，有的長著畜生的頭人身，有的人頭畜身，有的沒有頭卻有身體，有的只有半張臉，有的只有半個身體，有的有兩個頭一個身體，有的一個身體三個頭，有的一個身體多個頭，有的沒有臉卻有頭，有的有臉卻沒有頭，有的沒有臉卻有三個頭，有的多個頭卻沒有臉，有的多張臉卻沒有頭，有的沒有眼睛，有的只有一隻眼睛、兩隻眼睛、三隻眼睛甚至多隻眼睛，有的沒有耳朵，有的只有一隻耳朵、兩隻耳朵、三隻耳朵甚至多隻耳朵，有的沒有手，有的只有一隻手、兩隻手、三隻手甚至多隻手，有的沒有腳，有的只有一隻腳、兩隻腳、三隻腳甚至多隻腳，有的全身只剩下骨頭，有的頭是骷髏身體卻肥胖，有的只有頭有肉身體卻是骨頭，有的身體長大卻瘦弱沒有肚子，有的身體細長肚子卻橫向膨大，有的長著大腳、大膝蓋、牙齒和爪子鋒利，有的臉龐巨大向外突出，有的頭在胸前，有的嘴唇垂到地上，有的嘴唇向上翻蓋住臉，有的身上冒出黑煙，有的口中噴出猛烈的火焰，有的血肉枯竭只剩下皮和骨頭，有的身上流出膿血互相吮吸，有的自己砍斷肢體胡亂拋擲，有的眼睛斜視，有的嘴巴歪斜，有的舌頭巨大，有的縮得像石頭一樣，有的拿著人頭，有的拿著死人手腳骨肉肝膽腸胃吃，有的拿著毒蛇吃，有的用蛇纏繞脖子，有的手裡拿著骷髏，有的戴著骷髏做的項鍊，有的面色全紅、全白、全青、全黃，有的半黃半青半白半紅，有的像煙燻的顏色，有的像死灰的顏色，有的身上的毛像針一樣，有的毛髮出火焰，有的睜著眼睛，有的閉著眼睛，有的口吐白沫。 現代漢語譯本：這時，夜叉大將率領著自己的夜叉部眾、羅剎、毗舍遮鬼、鳩槃茶等，變化成各種各樣的形象，又配備了象、馬、車、步等四種軍隊，有的像阿修羅、迦樓羅、摩睺羅伽等無數種類，一個身體能顯現出多個身體，有的長著畜生的頭人身，有的人頭畜身，有的沒有頭卻有身體，有的只有半張臉，有的只有半個身體，有的有兩個頭一個身體，有的一個身體三個頭，有的一個身體多個頭，有的沒有臉卻有頭，有的有臉卻沒有頭，有的沒有臉卻有三個頭，有的多個頭卻沒有臉，有的多張臉卻沒有頭，有的沒有眼睛，有的只有一隻眼睛、兩隻眼睛、三隻眼睛甚至多隻眼睛，有的沒有耳朵，有的只有一隻耳朵、兩隻耳朵、三隻耳朵甚至多隻耳朵，有的沒有手，有的只有一隻手、兩隻手、三隻手甚至多隻手，有的沒有腳，有的只有一隻腳、兩隻腳、三隻腳甚至多隻腳，有的全身只剩下骨頭，有的頭是骷髏身體卻肥胖，有的只有頭有肉身體卻是骨頭，有的身體長大卻瘦弱沒有肚子，有的身體細長肚子卻橫向膨大，有的長著大腳、大膝蓋、牙齒和爪子鋒利，有的臉龐巨大向外突出，有的頭在胸前，有的嘴唇垂到地上，有的嘴唇向上翻蓋住臉，有的身上冒出黑煙，有的口中噴出猛烈的火焰，有的血肉枯竭只剩下皮和骨頭，有的身上流出膿血互相吮吸，有的自己砍斷肢體胡亂拋擲，有的眼睛斜視，有的嘴巴歪斜，有的舌頭巨大，有的縮得像石頭一樣，有的拿著人頭，有的拿著死人手腳骨肉肝膽腸胃吃，有的拿著毒蛇吃，有的用蛇纏繞脖子，有的手裡拿著骷髏，有的戴著骷髏做的項鍊，有的面色全紅、全白、全青、全黃，有的半黃半青半白半紅，有的像煙燻的顏色，有的像死灰的顏色，有的身上的毛像針一樣，有的毛髮出火焰，有的睜著眼睛，有的閉著眼睛，有的口吐白沫。
English version: At that time, the Yaksha general led his Yaksha troops, Rakshasas, Pisachas, Kumbhandas, and others, transforming into various forms. They were also equipped with four types of troops: elephants, horses, chariots, and infantry. Some resembled Asuras, Garudas, Mahoragas, and countless other kinds. One body could manifest multiple bodies. Some had the heads of animals and human bodies, while others had human heads and animal bodies. Some had no heads but had bodies, while others had only half a face or half a body. Some had two heads and one body, while others had one body and three heads, or one body with multiple heads. Some had no face but had a head, while others had a face but no head. Some had no face but had three heads, while others had multiple heads but no face. Some had multiple faces but no head. Some had no eyes, while others had one, two, three, or even many eyes. Some had no ears, while others had one, two, three, or even many ears. Some had no hands, while others had one, two, three, or even many hands. Some had no feet, while others had one, two, three, or even many feet. Some had only bones remaining, while others had a skull for a head but a fat body. Some had only flesh on their heads but bones for bodies. Some had long bodies but were thin and had no stomachs, while others had slender bodies but large, protruding bellies. Some had long legs, large knees, and sharp teeth and claws. Some had large, protruding faces, while others had their heads in front of their chests. Some had lips that drooped to the ground, while others had lips that curled up to cover their faces. Some emitted black smoke from their bodies, while others spewed fierce flames from their mouths. Some had withered flesh and blood, leaving only skin and bones. Some had pus and blood oozing from their bodies, which they licked. Some cut off their own limbs and threw them around haphazardly. Some had eyes that squinted, while others had mouths that were crooked. Some had large tongues, while others had tongues that were shrunken like stones. Some held human heads, while others held the hands, feet, bones, flesh, liver, gallbladders, intestines, and stomachs of the dead, which they ate. Some held poisonous snakes and ate them, while others wrapped snakes around their necks. Some held skulls in their hands, while others wore garlands of skulls. Some had faces that were completely red, white, blue, or yellow, while others were half yellow, half blue, half white, or half red. Some were the color of smoke, while others were the color of dead ashes. Some had body hair like needles, while others had hair that emitted flames. Some had their eyes open, while others had their eyes closed. Some had white foam coming from their mouths. English version: At that time, the Yaksha general led his own Yaksha troops, Rakshasas, Pisachas, Kumbhandas, and others, transforming into various forms. They were also equipped with four types of armies: elephants, horses, chariots, and infantry. Some resembled Asuras, Garudas, Mahoragas, and countless other kinds. One body could manifest multiple bodies. Some had the heads of animals and human bodies, while others had human heads and animal bodies. Some had no heads but had bodies, while others had only half a face or half a body. Some had two heads and one body, while others had one body and three heads, or one body with multiple heads. Some had no face but had a head, while others had a face but no head. Some had no face but had three heads, while others had multiple heads but no face. Some had multiple faces but no head. Some had no eyes, while others had one, two, three, or even many eyes. Some had no ears, while others had one, two, three, or even many ears. Some had no hands, while others had one, two, three, or even many hands. Some had no feet, while others had one, two, three, or even many feet. Some had only bones remaining, while others had a skull for a head but a fat body. Some had only flesh on their heads but bones for bodies. Some had long bodies but were thin and had no stomachs, while others had slender bodies but large, protruding bellies. Some had long legs, large knees, and sharp teeth and claws. Some had large, protruding faces, while others had their heads in front of their chests. Some had lips that drooped to the ground, while others had lips that curled up to cover their faces. Some emitted black smoke from their bodies, while others spewed fierce flames from their mouths. Some had withered flesh and blood, leaving only skin and bones. Some had pus and blood oozing from their bodies, which they licked. Some cut off their own limbs and threw them around haphazardly. Some had eyes that squinted, while others had mouths that were crooked. Some had large tongues, while others had tongues that were shrunken like stones. Some held human heads, while others held the hands, feet, bones, flesh, liver, gallbladders, intestines, and stomachs of the dead, which they ate. Some held poisonous snakes and ate them, while others wrapped snakes around their necks. Some held skulls in their hands, while others wore garlands of skulls. Some had faces that were completely red, white, blue, or yellow, while others were half yellow, half blue, half white, or half red. Some were the color of smoke, while others were the color of dead ashes. Some had body hair like needles, while others had hair that emitted flames. Some had their eyes open, while others had their eyes closed. Some had white foam coming from their mouths.
。或於身上現百千面，一一面狀甚可怖畏。或從眼耳鼻口出諸黑蛇而啖食之。或飲融銅，或吞鐵丸，或刖手足肘膝而行，或身出煙焰象頭戴山，或被髮露形，或衣青黃赤白之服，或著師子虎狼蛇豹之皮，或頭上火然瞋目奮怒，交橫衝擊遍滿虛空，及在地上形狀變異，不可勝載。
「是諸天鬼，或布黑雲雷電霹靂，或雨沙土瓦石，或擎大山，或放猛火，或吐毒蛇，或有努爪，或有揮劍，或有彎弓，或有舞槊，或有揮鉞，或有搖動唇頷，或有張口欲噬，或哭或笑，或飛或走，或隱或顯，哮吼叫呼惡聲震裂。如是兵眾無量無邊百千萬億，畟塞填咽菩提樹邊，煙焰鬱蒸狂風沖怒，震動山嶽蕩覆河海，天地掩色星辰無光。魔軍集時其夜正半，是時無量凈居天眾作如是言：『菩薩今者證大菩提。』復有天言：『魔眾熾盛，由此或能損害菩薩。』爾時菩薩報彼天言：『我今不久當破魔軍悉令退散，猶如猛風吹微細花。』於是端坐正念不動，觀諸魔軍如童子戲。魔益忿怒轉增戰力。菩薩慈悲令舉石者不能勝舉，其勝舉者又不墮落，揮刀擲劍停在空中，或有墮地悉皆碎折，惡龍吐毒變成香風，沙礫瓦石雨雹亂下，皆悉化為拘物頭華
現代漢語譯本：或者在身上顯現成百上千的面孔，每一張面孔的形狀都非常可怕。或者從眼睛、耳朵、鼻子、嘴巴里鑽出黑蛇來吞食。或者喝熔化的銅汁，或者吞鐵丸，或者砍斷手腳肘膝而行走，或者身上冒出煙火，像頭頂著山一樣，或者披散著頭髮，裸露著身體，或者穿著青、黃、赤、白顏色的衣服，或者穿著獅子、老虎、狼、蛇、豹的皮，或者頭上燃著火焰，怒目圓睜，憤怒地衝擊，交錯縱橫，遍佈虛空，以及在地上，形狀變異，數不勝數。 這些天魔鬼，或者佈下黑雲，雷電交加，霹靂震響，或者下沙土瓦石，或者舉起大山，或者放出猛火，或者吐出毒蛇，或者有伸出的爪子，或者有揮舞的劍，或者有彎曲的弓，或者有舞動的長矛，或者有揮動的斧鉞，或者有搖動的嘴唇和下巴，或者有張開嘴巴想要吞噬的，或者哭或者笑，或者飛或者走，或者隱身或者顯現，咆哮怒吼，惡聲震裂。這樣的兵眾無量無邊，成百上千億，密密麻麻地塞滿了菩提樹邊，煙霧瀰漫，狂風怒號，震動山嶽，掀翻河海，天地昏暗，星辰無光。魔軍聚集的時候，正是半夜時分，這時無量凈居天的天眾這樣說道：『菩薩現在將要證得大菩提。』又有天人說：『魔眾如此強盛，可能會傷害菩薩。』這時菩薩告訴那些天人說：『我很快就會擊破魔軍，讓他們全部退散，就像猛烈的風吹散細小的花朵一樣。』於是端坐不動，正念不失，觀看魔軍就像看小孩子玩耍一樣。魔更加憤怒，戰鬥力也隨之增強。菩薩慈悲，讓舉起石頭的人不能舉起，能舉起的人又不會掉落，揮舞的刀劍停在空中，或者掉在地上全部碎裂，惡龍吐出的毒變成香風，沙礫瓦石雨雹亂下，都變成了拘物頭花。
English version: Or they might manifest a hundred thousand faces on their bodies, each face being terribly frightening. Or they might emit black snakes from their eyes, ears, noses, and mouths to devour things. Or they might drink molten copper, or swallow iron balls, or walk with their hands and feet, elbows and knees, cut off. Or their bodies might emit smoke and flames, like mountains on their heads, or they might have disheveled hair and exposed bodies, or wear clothes of blue, yellow, red, and white, or wear the skins of lions, tigers, wolves, snakes, and leopards. Or their heads might be ablaze with fire, their eyes wide with anger, furiously charging, crisscrossing, filling the void, and on the ground, their forms changing, beyond description. These celestial demons might spread black clouds, thunder and lightning, or rain sand, soil, tiles, and stones, or lift up great mountains, or release fierce flames, or spit out poisonous snakes, or have protruding claws, or wield swords, or have bent bows, or dance with spears, or swing axes, or shake their lips and jaws, or open their mouths to devour, or cry or laugh, or fly or walk, or hide or appear, roaring and shouting with terrifying, shattering sounds. Such a multitude of soldiers, immeasurable and boundless, hundreds of millions, crowded the area around the Bodhi tree, with smoke and flames rising, and furious winds raging, shaking mountains, overturning rivers and seas, darkening the sky and earth, and dimming the stars. When the demon army gathered, it was the middle of the night. At that time, the countless Pure Abode Devas said, 'The Bodhisattva is now about to attain Great Bodhi.' Another deva said, 'The demon host is so powerful, it might harm the Bodhisattva.' Then the Bodhisattva told those devas, 'I will soon defeat the demon army and make them all retreat, just as a fierce wind blows away tiny flowers.' Then he sat still, with right mindfulness, watching the demon army as if watching children play. The demons became even more furious, and their fighting power increased. The Bodhisattva, with compassion, caused those who tried to lift stones to be unable to lift them, and those who could lift them not to drop them. The swords and spears they wielded stopped in mid-air, or fell to the ground and shattered. The poison that the evil dragons spat out turned into fragrant wind, and the sand, gravel, tiles, and stones that rained down all turned into Kovidara flowers.
。所有彎弓射菩薩者，其箭著弦皆不得發，或有發者停住空中，于其鏃上皆生蓮花，火勢猛熾化為五色拘物頭花。
「爾時波旬猶故瞋忿毒心不止，仗劍前趨語菩薩言：『汝釋比丘，若安此坐不速起者，吾自殺汝。』於是東西馳走欲近菩薩不能前進。是時魔王長子前抱其父作如是言：『大王！今者會自不能殺彼沙門，徒生惡念必招罪咎。』魔不受諫向菩薩走。
「是時凈居天子在虛空中語波旬言：『汝不自量，欲害菩薩終不能得，猶如猛風不能傾動須彌山王。』即向波旬，而說偈言：
「『地水火風性， 可違堅濕暖， 菩薩志牢固， 終無退轉時。 在昔發弘誓， 永離諸煩惱， 于彼生死病， 當作大醫王。 人多墮邪路， 方開正見眼， 眾生處黑暗， 將然智慧燈。 欲濟生死海， 能為作船筏， 此是大聖主， 方開解脫門。 忍辱為柯干， 信進為花葉， 生諸大法果， 而汝不應毀。 汝今有癡縛， 彼已得解脫， 當破汝煩惱， 勿為障礙因， 莫復於此人， 而生於惡念。 無量劫習法， 今者皆圓滿， 還如昔諸佛， 於此證菩提
現代漢語譯本 所有拉弓射向菩薩的人，他們的箭搭在弦上都無法射出，即使有射出的，也會停留在空中，箭頭上都生出蓮花，猛烈的火焰化為五彩的拘物頭花。 「那時，波旬仍然憤怒，毒心不息，拿著劍衝上前對菩薩說：『你這個釋迦比丘，如果安坐在此不快點起身，我就殺了你。』於是他東西奔走，想要靠近菩薩卻無法前進。這時，魔王的長子抱著他的父親這樣說：『大王！現在您自己都不能殺死那個沙門，徒增惡念必定會招致罪過。』魔王不聽勸告，向菩薩走去。 「這時，凈居天子在虛空中對波旬說：『你真是自不量力，想要傷害菩薩最終是不可能得逞的，就像猛烈的風不能吹動須彌山王一樣。』隨即對波旬說了偈語： 『地水火風的性質，可以違背堅硬、潮濕、溫暖，菩薩的意志堅定牢固，終究不會退轉。過去發下宏大的誓願，永遠脫離各種煩惱，對於生死疾病，將成為偉大的醫王。許多人墮入邪路，他將開啟正見的眼睛，眾生處在黑暗中，他將點燃智慧的燈。想要渡過生死苦海，他能作為船筏，這是偉大的聖主，將開啟解脫之門。忍辱是樹幹，信進是花葉，生長出各種大法果實，而你不應該毀壞。你現在有愚癡的束縛，他已經得到解脫，將要破除你的煩惱，不要成為障礙的原因，不要再對這個人，產生惡念。無量劫以來修習佛法，現在都圓滿了，就像過去的諸佛一樣，在這裡證得菩提。』
English version All those who drew their bows to shoot at the Bodhisattva, their arrows, though nocked, could not be released. If any were released, they would halt in mid-air, and lotus flowers would bloom on their tips, the fierce flames transforming into five-colored kumuda flowers. 『At that time, Mara was still enraged, his heart filled with venom. He rushed forward with his sword, saying to the Bodhisattva, 『You Shakyian monk, if you do not quickly rise from this seat, I will kill you.』 Then he ran back and forth, trying to approach the Bodhisattva but could not move forward. At this time, the eldest son of the demon king embraced his father and said, 『Great King! Now you yourself cannot kill that Shramana, and harboring evil thoughts will surely bring about retribution.』 Mara did not heed the advice and walked towards the Bodhisattva. 『At that time, a Pure Abode deva in the void spoke to Mara, 『You do not know your own limits, wanting to harm the Bodhisattva, you will ultimately not succeed, just as a fierce wind cannot shake Mount Sumeru.』 Then he spoke these verses to Mara: 『The nature of earth, water, fire, and wind, can defy hardness, moisture, and warmth, the Bodhisattva's will is firm and steadfast, and will never retreat. In the past, he made great vows, to forever be free from all afflictions, and for the sickness of birth and death, he will become a great physician. Many people have fallen into evil paths, he will open the eyes of right view, living beings are in darkness, he will light the lamp of wisdom. Wanting to cross the sea of birth and death, he can be a raft, this is the great holy master, who will open the gate of liberation. Patience is the trunk, faith and diligence are the flowers and leaves, bearing all kinds of great Dharma fruits, and you should not destroy them. You are now bound by ignorance, he has already attained liberation, and will break your afflictions, do not be a cause of obstruction, do not again have evil thoughts towards this person. For countless eons he has practiced the Dharma, and now it is all complete, just like the Buddhas of the past, he will attain Bodhi here.』
。』」
佛告諸比丘：「爾時菩提樹神，以十六種言詞毀呰魔王，凈居諸天以無量妙音讚歎菩薩。是時魔王瞋猶不解，作如是言：『今此比丘得度彼岸，當教無量無邊眾生遠離我境。』更勵魔眾驅逼菩薩而不能得。
「爾時菩薩語魔王言：『魔王波旬汝當諦聽！我今於此斷汝怨仇，滅汝惡業，除汝嫉妒，成就阿耨多羅三藐三菩提；汝宜迴心生大歡喜。』復告波旬：『汝以微善今獲天報，我于往昔無量劫來修習聖行，今者當得阿耨多羅三藐三菩提。』時魔波旬語菩薩言：『我昔修善汝所能知，汝之累德誰信汝者？』爾時菩薩徐舉右手以指大地，而說偈言：
「『諸物依何得生長， 大地能為平等因， 此應與我作證明， 汝今當觀如實說。』
「爾時地神形體微妙，以種種真珠瓔珞莊嚴其身，于菩薩前從地踴出，曲躬恭敬捧七寶瓶，盛滿香花以用供養，白菩薩言：『我為證明，菩薩往昔于無量劫修習聖道，今得成佛，然我此地金剛之齊，余方悉轉此地不動。』作是語時三千大千世界六種震動，出大音聲有十八相。
「爾時魔眾，皆悉退散憒亂失據，顛倒狼藉縱橫而走，先時所變雜類之體不能復形，魔王是時神氣挫恧無復威勢，聞大地聲心生惶怖悶絕頓躄
現代漢語譯本 佛陀告訴眾比丘：『那時，菩提樹神用十六種言辭斥責魔王，凈居諸天則用無量美妙的聲音讚歎菩薩。當時，魔王的嗔恨仍然沒有消除，他這樣說道：『現在這個比丘已經得度彼岸，將會教導無量無邊的眾生遠離我的境界。』他更加激勵魔眾驅趕逼迫菩薩，但未能得逞。 『那時，菩薩對魔王說：『魔王波旬，你應當仔細聽！我今天在這裡斷絕你的怨仇，滅除你的惡業，消除你的嫉妒，成就阿耨多羅三藐三菩提；你應當回心轉意，生起大歡喜。』又告訴波旬：『你因為微小的善行，現在獲得天界的果報，而我在過去無量劫以來修習聖行，今天將要證得阿耨多羅三藐三菩提。』當時，魔王波旬對菩薩說：『我過去修善，你應當知道，你所積累的功德，誰會相信你呢？』那時，菩薩緩緩舉起右手，用手指著大地，並說偈語道： 『萬物依靠什麼而生長，大地能夠作為平等的根源，這應當為我作證明，你現在應當觀察並如實說。』 『那時，地神形體微妙，用各種真珠瓔珞裝飾身體，在菩薩面前從地涌出，彎腰恭敬地捧著盛滿香花的七寶瓶，用來供養，並對菩薩說：『我來作證明，菩薩在過去無量劫中修習聖道，今天得以成佛，而且我這塊土地如同金剛一般堅固，其他地方都會移動，唯獨這裡不會動搖。』說完這些話時，三千大千世界發生六種震動，發出巨大的聲音，有十八種異相。 『那時，魔眾都退散逃跑，驚慌失措，顛倒狼藉，四處奔走，先前所變化的各種形體都無法恢復原狀，魔王當時神氣沮喪，失去了威勢，聽到大地的聲音，心中驚恐，昏厥倒地。』
English version The Buddha told the monks, 'At that time, the Bodhi tree spirit rebuked the demon king with sixteen kinds of words, and the pure abode heavens praised the Bodhisattva with immeasurable wonderful sounds. At that time, the demon king's anger still did not subside, and he said, 'Now this monk has crossed to the other shore and will teach countless sentient beings to stay away from my realm.' He further urged the demon hordes to drive and force the Bodhisattva, but they could not succeed. 'At that time, the Bodhisattva said to the demon king, 'Demon King Pāpīyas, you should listen carefully! Today, I will sever your enmity here, extinguish your evil deeds, eliminate your jealousy, and achieve Anuttarā-samyak-saṃbodhi; you should change your mind and generate great joy.' He also told Pāpīyas, 'You have obtained heavenly rewards because of your minor good deeds, while I have cultivated holy practices for countless kalpas in the past, and today I will attain Anuttarā-samyak-saṃbodhi.' At that time, the demon king Pāpīyas said to the Bodhisattva, 'I cultivated good deeds in the past, you should know, who will believe in your accumulated merits?' At that time, the Bodhisattva slowly raised his right hand, pointed to the earth with his finger, and spoke the verse: 'What do all things rely on to grow? The earth can be the cause of equality. This should be my proof. You should now observe and speak truthfully.' 'At that time, the earth spirit, with a subtle form, adorned her body with various pearls and necklaces, emerged from the earth in front of the Bodhisattva, bowed respectfully, held a seven-jeweled vase filled with fragrant flowers to offer, and said to the Bodhisattva, 'I am the proof that the Bodhisattva has cultivated the holy path for countless kalpas in the past and has now become a Buddha. Moreover, this land of mine is as firm as a diamond, while other places will move, only this place will not shake.' As she spoke these words, the three thousand great thousand worlds shook in six ways, emitting a great sound with eighteen signs. 'At that time, the demon hordes all scattered and fled, panicked and disoriented, in utter chaos, running in all directions. The various forms they had previously transformed into could not be restored. The demon king was then dejected, lost his power, and upon hearing the earth's voice, his heart was filled with fear, he fainted and collapsed.'
。時有地神，即以冷水灑魔王上而告之言：『汝魔波旬！速疾起去，此處當有種種兵杖欲來害汝。』
「爾時魔王長子于菩薩前，頭面禮足作如是言：『大聖！愿聽我父發露懺悔，凡愚淺劣猶如嬰兒無有智慧，將諸魔眾恐怖大聖，我先咨諫不受我語。今乞大聖恕寬我父，惟愿大聖速證阿耨多羅三藐三菩提。』
「爾時大梵天王、釋提桓因、無數天子畟塞虛空，咸見菩薩破魔軍眾，皆大歡喜作天伎樂，雨天曼陀羅華、摩訶曼陀羅華、曼殊沙花、摩訶曼殊沙華、優缽羅華、拘物頭華、波頭摩花、芬陀利花，以天栴檀細末之香散菩薩上，各以偈頌稱讚菩薩。是時魔王波旬與其眷屬退散而去，還其自宮。」
成正覺品第二十二
佛告諸比丘：「爾時菩薩降伏魔怨，滅其毒刺建立法幢，初離欲惡有覺有觀，離生喜樂入初禪，內靜一心滅覺觀，定生喜樂入二禪，離喜受聖人說住于舍，有念有想身受樂入第三禪，離憂喜舍苦樂、念清凈入第四禪。
「爾時菩薩住于正定，其心清白光明無染，離隨煩惱，柔軟調和無有搖動，至初夜分得智得明，攝持一心獲天眼通。菩薩即以天眼觀察一切眾生，死此生彼好色惡色，勝劣貴賤隨業而往，皆悉了知
現代漢語譯本：這時有地神，就用冷水潑在魔王身上，並告訴他說：『你這魔王波旬！快點起來離開這裡，這裡將有各種兵器要來傷害你。』 那時魔王的長子在菩薩面前，頭面觸地禮拜，這樣說道：『大聖！希望聽我父親發露懺悔，他凡俗愚昧，淺薄低下，就像嬰兒一樣沒有智慧，帶領著眾魔來恐嚇大聖，我之前勸諫他，他不聽我的話。現在懇求大聖寬恕我的父親，只希望大聖早日證得阿耨多羅三藐三菩提。』 那時大梵天王、釋提桓因、無數天子充滿虛空，都看見菩薩破除了魔軍，都非常歡喜，演奏天上的音樂，降下天上的曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、優缽羅花、拘物頭花、波頭摩花、芬陀利花，用天上的栴檀細末之香散在菩薩身上，各自用偈頌稱讚菩薩。這時魔王波旬和他的眷屬退散而去，回到自己的宮殿。 成正覺品第二十二 佛告訴各位比丘：『那時菩薩降伏了魔怨，消滅了魔的毒刺，建立了法幢，最初脫離了慾望和邪惡，有覺有觀，因脫離而產生喜樂，進入初禪；內心平靜，一心一意，滅除了覺和觀，因禪定而產生喜樂，進入二禪；脫離喜悅，感受聖人所說的安住于舍，有念有想，身體感受快樂，進入三禪；脫離憂愁喜悅，捨棄苦樂，念頭清凈，進入四禪。』 『那時菩薩安住在正定中，他的心清凈潔白，光明無染，脫離了隨煩惱，柔軟調和，沒有動搖，到了初夜時分，獲得了智慧和光明，攝持一心，獲得了天眼通。菩薩就用天眼觀察一切眾生，死後生到哪裡，是好是壞，是勝是劣，是尊貴是卑賤，都隨著各自的業力而往生，全部都了知。』
English version: At that time, a earth deity sprinkled cold water on the demon king and told him: 'You demon Papiyas! Quickly get up and leave this place, for various weapons are about to come here to harm you.' Then the eldest son of the demon king, bowing his head to the ground before the Bodhisattva, said: 'Great Sage! I wish to hear my father's confession and repentance. He is foolish and shallow, like a child without wisdom, leading the demons to frighten the Great Sage. I advised him before, but he did not listen to me. Now I beg the Great Sage to forgive my father, and I only wish that the Great Sage will quickly attain Anuttara-samyak-sambodhi.' At that time, the Great Brahma King, Shakra, and countless heavenly beings filled the sky. They all saw the Bodhisattva defeat the demon army, and they were all very happy. They played heavenly music, rained down heavenly Mandarava flowers, Maha-mandarava flowers, Manjushaka flowers, Maha-manjushaka flowers, Utpala flowers, Kumuda flowers, Padma flowers, and Pundarika flowers. They scattered the fragrance of heavenly sandalwood powder on the Bodhisattva, and each praised the Bodhisattva with verses. At this time, the demon king Papiyas and his retinue retreated and returned to their own palace. Chapter 22: Attaining Perfect Enlightenment The Buddha told the monks: 'At that time, the Bodhisattva subdued the demon's malice, extinguished the demon's poison, and established the Dharma banner. He first detached himself from desire and evil, with initial thought and sustained thought, and with joy born of detachment, entered the first dhyana. With inner stillness and one-pointedness of mind, he extinguished initial and sustained thought, and with joy born of concentration, entered the second dhyana. Detached from joy, experiencing what the sages call equanimity, with mindfulness and awareness, and with bodily pleasure, he entered the third dhyana. Detached from sorrow and joy, abandoning suffering and pleasure, with purity of mindfulness, he entered the fourth dhyana.' 'At that time, the Bodhisattva dwelt in right concentration, his mind pure, white, bright, and undefiled, free from the defilements, gentle, harmonious, and unwavering. In the first watch of the night, he attained wisdom and light, and with one-pointedness of mind, he obtained the divine eye. The Bodhisattva then used the divine eye to observe all sentient beings, where they were born after death, whether they were good or bad, superior or inferior, noble or lowly, all according to their karma, and he knew all of it.'
。是諸眾生緣身語意，造諸惡業誹謗聖人，邪見業故身壞命終便生惡趣。菩薩復觀見諸眾生，緣身語意造諸善業，正見業故身壞命終便生天上。于中夜分攝持一心，證得憶念過去宿命智，通觀過去自他所受生事，皆悉了知一生二生，乃至十生百生、千生萬生、億生，百億生千億生，乃至照過無量百千那由他拘胝數生，乃至成劫壞劫、無量無邊成劫壞劫，皆悉憶知。一一住處若名若姓，若色相若飲食若苦樂若受生若死沒，所有色相住處事業，若自若他，皆悉了知。
「菩薩作是念言：『一切眾生住于生老病死險惡趣中不能覺悟，云何令彼了知生老病死苦蘊邊際？』作是思惟：『此老病死從何而有？』即時能知因生故有，以有生故老病死有。如是生者復因何有？即時能知因有故有。『如是有者復因何有？』即時能知因取故有。『如是取者復因何有？』即時能知因愛故有。『如是愛者復因何有？』即時能知因受故有。『如是受者復因何有？』即時能知因觸故有。『如是觸者復因何有？』即時能知因六處有。『如是六處復因何有？』即時能知因名色有。『如是名色復因何有？』即時能知因識故有。『如是識者復因何有？』即時能知因行故有。『如是行者復因何有？』即時能知因無明有
現代漢語譯本：這些眾生因為身、語、意造作各種惡業，誹謗聖人，由於邪見的業力，身壞命終后便會墮入惡道。菩薩又觀察到，有些眾生因為身、語、意造作各種善業，由於正見的業力，身壞命終后便會升到天上。在半夜時分，菩薩攝持一心，證得了憶念過去宿命的智慧，通達觀察過去自己和他人所經歷的生死之事，都能完全了知一生、二生，乃至十生、百生、千生、萬生、億生，百億生、千億生，乃至照見超過無量百千那由他俱胝數的生命，乃至成劫、壞劫、無量無邊的成劫、壞劫，都能全部憶知。每一個住處，無論是名字、姓氏，還是容貌、飲食、苦樂、受生、死亡，所有色相、住處、事業，無論是自己的還是他人的，都能完全了知。 菩薩這樣想：『一切眾生都處在生、老、病、死這些險惡的境地中，不能覺悟，如何才能讓他們瞭解生、老、病、死這些苦蘊的邊際呢？』這樣思索著：『這老、病、死是從哪裡來的呢？』立刻就能知道是因為有生才有的，因為有生，所以才有老、病、死。那麼，這個生又是從哪裡來的呢？立刻就能知道是因為有『有』才有的。『那麼，這個『有』又是從哪裡來的呢？』立刻就能知道是因為有『取』才有的。『那麼，這個『取』又是從哪裡來的呢？』立刻就能知道是因為有『愛』才有的。『那麼，這個『愛』又是從哪裡來的呢？』立刻就能知道是因為有『受』才有的。『那麼，這個『受』又是從哪裡來的呢？』立刻就能知道是因為有『觸』才有的。『那麼，這個『觸』又是從哪裡來的呢？』立刻就能知道是因為有『六處』才有的。『那麼，這個『六處』又是從哪裡來的呢？』立刻就能知道是因為有『名色』才有的。『那麼，這個『名色』又是從哪裡來的呢？』立刻就能知道是因為有『識』才有的。『那麼，這個『識』又是從哪裡來的呢？』立刻就能知道是因為有『行』才有的。『那麼，這個『行』又是從哪裡來的呢？』立刻就能知道是因為有『無明』才有的。
English version: These beings, due to their actions of body, speech, and mind, create various evil deeds, slander the sages, and because of the karma of wrong views, they fall into evil realms after their bodies break and their lives end. The Bodhisattva also observes that some beings, due to their actions of body, speech, and mind, create various good deeds, and because of the karma of right views, they ascend to the heavens after their bodies break and their lives end. In the middle of the night, the Bodhisattva, with a concentrated mind, attains the wisdom of remembering past lives, thoroughly observing the past births and deaths experienced by themselves and others, fully knowing one life, two lives, up to ten lives, a hundred lives, a thousand lives, ten thousand lives, a hundred million lives, a hundred billion lives, a thousand billion lives, and even seeing beyond countless hundreds of thousands of nayutas of kotis of lives, up to the kalpas of formation and destruction, countless and boundless kalpas of formation and destruction, all of which are remembered. Every dwelling place, whether it be the name, surname, appearance, food, suffering, joy, birth, or death, all the forms, dwelling places, and actions, whether of oneself or others, are fully known. The Bodhisattva thinks: 'All beings are dwelling in the perilous realms of birth, old age, sickness, and death, unable to awaken. How can I make them understand the boundaries of the aggregates of suffering of birth, old age, sickness, and death?' Thinking thus, 'Where do old age, sickness, and death come from?' they immediately know that it is because of birth; because there is birth, there is old age, sickness, and death. Then, where does this birth come from? They immediately know that it is because of 'becoming'. 'Then, where does this 'becoming' come from?' They immediately know that it is because of 'grasping'. 'Then, where does this 'grasping' come from?' They immediately know that it is because of 'craving'. 'Then, where does this 'craving' come from?' They immediately know that it is because of 'feeling'. 'Then, where does this 'feeling' come from?' They immediately know that it is because of 'contact'. 'Then, where does this 'contact' come from?' They immediately know that it is because of the 'six sense bases'. 'Then, where do these 'six sense bases' come from?' They immediately know that it is because of 'name and form'. 'Then, where does this 'name and form' come from?' They immediately know that it is because of 'consciousness'. 'Then, where does this 'consciousness' come from?' They immediately know that it is because of 'volitional formations'. 'Then, where do these 'volitional formations' come from?' They immediately know that it is because of 'ignorance'.
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「爾時菩薩既知無明因行，行因識，識因名色，名色因六處，六處因觸，觸因受，受因愛，愛因取，取因有，有因生，生因老死憂悲苦惱，相因而生。復更思惟：『因何無故老死無？因何滅故老死滅？』即時能知，無明滅故即行滅，行滅故即識滅，識滅故即名色滅，名色滅故即六處滅，六處滅故即觸滅，觸滅故即受滅，受滅故即愛滅，愛滅故即取滅，取滅故即有滅，有滅故即生滅，生滅故即老死滅，老死滅故即憂悲苦惱滅。復更思惟：『此是無明，此是無明因，此是無明滅，此是滅無明道，更無有餘；此是行，此是行因，此是行滅，此是滅行道；此是識，此是識因，此是識滅，此是滅識道；此是名色，此是名色因，此是名色滅，此是滅名色道；此是六處，此是六處因，此是六處滅，此是滅六處道；此是觸，此是觸因，此是觸滅，此是滅觸道；此是受，此是受因，此是受滅，此是滅受道；此是愛，此是愛因，此是愛滅，此是滅愛道；此是取，此是取因，此是取滅，此是滅取道；此是有，此是有因，此是有滅，此是滅有道；此是生，此是生因，此是生滅，此是滅生道；此是老死，此是老死因，此是老死滅，此是滅老死之道，此是憂悲苦惱。如是大苦蘊生乃至滅，如是應知
現代漢語譯本：當時，菩薩已經知道，無明是行為的起因，行為是意識的起因，意識是名色的起因，名色是六處的起因，六處是觸的起因，觸是受的起因，受是愛的起因，愛是取的起因，取是有的起因，有是生的起因，生是老死憂悲苦惱的起因，它們相互依存而生。菩薩又進一步思考：『因為什麼原因老死才會沒有？因為什麼原因滅盡老死才會滅？』 隨即就能明白，無明滅盡，行為就滅盡；行為滅盡，意識就滅盡；意識滅盡，名色就滅盡；名色滅盡，六處就滅盡；六處滅盡，觸就滅盡；觸滅盡，受就滅盡；受滅盡，愛就滅盡；愛滅盡，取就滅盡；取滅盡，有就滅盡；有滅盡，生就滅盡；生滅盡，老死就滅盡；老死滅盡，憂悲苦惱就滅盡。菩薩又進一步思考：『這是無明，這是無明的起因，這是無明的滅盡，這是滅盡無明的道路，再沒有其他的了；這是行為，這是行為的起因，這是行為的滅盡，這是滅盡行為的道路；這是意識，這是意識的起因，這是意識的滅盡，這是滅盡意識的道路；這是名色，這是名色的起因，這是名色的滅盡，這是滅盡名色的道路；這是六處，這是六處的起因，這是六處的滅盡，這是滅盡六處的道路；這是觸，這是觸的起因，這是觸的滅盡，這是滅盡觸的道路；這是受，這是受的起因，這是受的滅盡，這是滅盡受的道路；這是愛，這是愛的起因，這是愛的滅盡，這是滅盡愛的道路；這是取，這是取的起因，這是取的滅盡，這是滅盡取的道路；這是有，這是有的起因，這是有的滅盡，這是滅盡有的道路；這是生，這是生的起因，這是生的滅盡，這是滅盡生的道路；這是老死，這是老死的起因，這是老死的滅盡，這是滅盡老死的道路，這就是憂悲苦惱。』 如此這般，大苦蘊的生起乃至滅盡，都應當這樣理解。
English version: At that time, the Bodhisattva already knew that ignorance is the cause of action, action is the cause of consciousness, consciousness is the cause of name and form, name and form are the cause of the six sense bases, the six sense bases are the cause of contact, contact is the cause of feeling, feeling is the cause of craving, craving is the cause of grasping, grasping is the cause of becoming, becoming is the cause of birth, and birth is the cause of old age, death, sorrow, lamentation, pain, grief, and despair. They arise interdependently. The Bodhisattva further contemplated: 'For what reason does old age and death cease to exist? For what reason does the cessation of old age and death occur?' Immediately, he was able to understand that with the cessation of ignorance, action ceases; with the cessation of action, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death cease; with the cessation of old age and death, sorrow, lamentation, pain, grief, and despair cease. The Bodhisattva further contemplated: 'This is ignorance, this is the cause of ignorance, this is the cessation of ignorance, this is the path to the cessation of ignorance, and there is no other; this is action, this is the cause of action, this is the cessation of action, this is the path to the cessation of action; this is consciousness, this is the cause of consciousness, this is the cessation of consciousness, this is the path to the cessation of consciousness; this is name and form, this is the cause of name and form, this is the cessation of name and form, this is the path to the cessation of name and form; this is the six sense bases, this is the cause of the six sense bases, this is the cessation of the six sense bases, this is the path to the cessation of the six sense bases; this is contact, this is the cause of contact, this is the cessation of contact, this is the path to the cessation of contact; this is feeling, this is the cause of feeling, this is the cessation of feeling, this is the path to the cessation of feeling; this is craving, this is the cause of craving, this is the cessation of craving, this is the path to the cessation of craving; this is grasping, this is the cause of grasping, this is the cessation of grasping, this is the path to the cessation of grasping; this is becoming, this is the cause of becoming, this is the cessation of becoming, this is the path to the cessation of becoming; this is birth, this is the cause of birth, this is the cessation of birth, this is the path to the cessation of birth; this is old age and death, this is the cause of old age and death, this is the cessation of old age and death, this is the path to the cessation of old age and death, and this is sorrow, lamentation, pain, grief, and despair.' Thus, the arising and cessation of this great mass of suffering should be understood.
。此是苦，此是集，此是苦集滅，此是滅苦集道，應如是知。』」
佛告諸比丘：「菩薩於後夜分明星出時，佛、世尊、調御丈夫聖智，所應知，所應得，所應悟，所應見，所應證，彼一切一念相應慧證阿耨多羅三藐三菩提，成等正覺，具足三明。諸比丘！是時諸天眾中無量天子作如是言：『我等應散香花供養如來。』復有天子，曾見先佛成正覺時，即作是言：『汝等未可散花，如來當現瑞相，往昔諸佛成正覺時皆現瑞相。』諸比丘！如來知彼天子思見瑞相，上升虛空高七多羅樹，如佛所證以偈頌曰：
「『煩惱悉已斷， 諸漏皆空竭， 更不復受生， 是名盡苦際。』
「爾時彼諸天子心生歡喜，以微妙天花遍散佛上，當於是時香花彌布積至於膝。如來遠離無明黑暗及愛見網，竭煩惱河、拔除毒刺、解諸纏縛、摧壞魔幢建立勝幡，能善安處諸眾生界記莂眾生，觀察根性知其病本，施甘露藥為大醫王，令諸眾生皆得度脫，安置涅槃寂靜之樂，住如來藏結解脫繒入智慧城，同諸如來清凈法界。」
佛告諸比丘：「一切如來見我成道皆悉贊言：『善哉，善哉！』咸以寶蓋而覆於我。其諸寶蓋合成一蓋，遍覆十方三千大千世界，于寶蓋中出妙光明，其光明網遍照無量無邊世界
『此是苦，此是苦的根源，此是苦的止息，此是通往苦止息的道路，應當這樣去理解。』 佛陀告訴眾比丘：『菩薩在後半夜，當晨星出現時，佛、世尊、調御丈夫以聖智，所應知、所應得、所應悟、所應見、所應證的一切，都在一念相應的智慧中證得阿耨多羅三藐三菩提，成就正等正覺，具足三明。諸位比丘！那時，諸天眾中無數天子這樣說道：『我們應當散香花供養如來。』又有天子，曾見過先前的佛陀成正覺時的情景，就說：『你們不可散花，如來將要顯現瑞相，往昔諸佛成正覺時都顯現瑞相。』諸位比丘！如來知道那些天子想要見到瑞相，就上升到虛空，高七多羅樹，用佛所證悟的偈頌說道： 『煩惱都已斷除，各種漏失都已空竭，不再受輪迴之苦，這叫做到達苦的盡頭。』 『那時，那些天子心生歡喜，用美妙的天花遍撒在佛的身上，當時香花瀰漫堆積到膝蓋。如來遠離無明的黑暗和愛見的羅網，竭盡煩惱的河流、拔除毒刺、解開各種束縛、摧毀魔的旗幟，建立勝利的旗幟，能夠妥善地安置各個眾生界，辨別眾生，觀察他們的根性，瞭解他們病痛的根源，施予甘露妙藥，成為大醫王，使所有眾生都得到解脫，安置在涅槃寂靜的快樂中，安住在如來藏中，解開束縛的繩索，進入智慧之城，與諸如來同處清凈的法界。』 佛陀告訴眾比丘：『一切如來見我成道都讚歎說：『善哉，善哉！』都用寶蓋覆蓋我。那些寶蓋合成一個寶蓋，遍覆十方三千大千世界，在寶蓋中發出美妙的光明，那光明之網遍照無量無邊的世界。』
'This is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering, thus it should be understood.' The Buddha told the monks, 'Bodhisattvas, in the latter part of the night, when the morning star appears, the Buddha, the World Honored One, the Tamer of Men, with holy wisdom, all that should be known, should be attained, should be awakened to, should be seen, should be realized, all of that, in a single moment of corresponding wisdom, realizes Anuttara-samyak-sambodhi, achieves perfect enlightenment, and is endowed with the three kinds of knowledge. Monks! At that time, countless heavenly beings among the heavenly hosts said, 『We should scatter fragrant flowers to offer to the Tathagata.』 There were also heavenly beings who had seen previous Buddhas attain enlightenment, and they said, 『You should not scatter flowers yet, the Tathagata will manifest auspicious signs, as all previous Buddhas manifested auspicious signs when they attained enlightenment.』 Monks! The Tathagata knew that those heavenly beings wished to see auspicious signs, so he rose into the sky, seven tala trees high, and spoke the verse of his enlightenment: 'All afflictions are cut off, all outflows are exhausted, no longer to be reborn, this is called the end of suffering.' 'At that time, those heavenly beings were filled with joy, and scattered wonderful heavenly flowers all over the Buddha, and at that time the fragrant flowers spread and piled up to the knees. The Tathagata is far from the darkness of ignorance and the net of attachment and views, exhausts the river of afflictions, pulls out the poisonous thorns, unties all bonds, destroys the banners of Mara, establishes the banner of victory, is able to properly settle all realms of beings, discerns beings, observes their roots, understands the source of their illnesses, gives the nectar of medicine, becomes the great physician, so that all beings may be liberated, settled in the joy of Nirvana's tranquility, dwells in the Tathagata-garbha, unties the bonds of fetters, enters the city of wisdom, and shares the pure Dharma realm with all Tathagatas.' The Buddha told the monks, 'All Tathagatas, seeing my enlightenment, all praised, saying, 『Excellent, excellent!』 and all covered me with jeweled canopies. Those jeweled canopies combined into one canopy, covering the ten directions of the three thousand great thousand worlds, and from within the jeweled canopy came forth wonderful light, and that net of light illuminated countless and boundless worlds.'
。彼世界中，諸菩薩眾贊佛功德而說偈言：
「『如彼波頭摩， 從地而踴出， 開敷甚清凈， 不為淤泥染。 起大慈悲心， 如雲遍充滿， 當雨大法雨， 潤洽于眾生。 能令諸善牙， 一切皆增長， 堪受教法者， 成就解脫果。』
「爾時諸天，以偈頌曰：
「『人中師子降眾魔， 諸定現前證甘露， 獲得三明及十力， 威神震動遍十方。』 在昔諸來菩薩眾， 為愛法故供養佛， 即從坐起禮佛足， 讚歎如來作是言： 『世尊得無疲勞耶， 我等親見摧魔眾， 善哉丈夫三界尊， 當雨無邊大法雨。』 十方諸佛皆施蓋， 復出迦陵微妙音： 『如我所得凈菩提， 仁者所證亦如是。』」
佛告諸比丘：「欲界諸天女等，見於如來坐菩提座，獲一切智大愿滿足，降伏魔怨建立勝幢，為大醫王善療眾病。如師子王無諸怖畏，清凈離垢得一切智，具足三明超越四流，持一法蓋覆護三界稱婆羅門，遠離諸垢稱為比丘，除無明藏稱為沙門，離諸不善稱知足者，斷煩惱故稱勇猛者，能壞魔幢稱大力者，猶如寶洲，一切法寶充滿其中
現代漢語譯本 在那個世界中，眾菩薩讚歎佛的功德，並以偈語說道： 『如同那蓮花，從地涌出， 盛開時非常清凈，不被淤泥污染。 生起大慈悲心，如同雲彩般遍佈充滿， 將降下大法雨，滋潤眾生。 能使一切善根，都得以增長， 那些堪受教法的人，成就解脫的果實。』 那時，諸天以偈頌說道： 『人中獅子降伏眾魔，各種禪定現前，證得甘露， 獲得三明和十力，威神震動遍佈十方。』 過去諸位前來的菩薩們，爲了愛慕佛法而供養佛， 隨即從座位起身，禮拜佛足，讚歎如來說道： 『世尊您是否感到疲勞？我們親眼見到您摧毀魔眾， 善哉大丈夫，三界至尊，您將降下無邊的大法雨。』 十方諸佛都施與寶蓋，又發出迦陵頻伽的微妙聲音： 『如同我所證得的清凈菩提，您所證得的也同樣如此。』 佛告訴眾比丘：『欲界諸天女等，見到如來坐在菩提座上，獲得一切智慧，大愿圓滿，降伏魔怨，建立殊勝的法幢，成為大醫王，善於治療各種疾病。如同獅子王沒有恐懼，清凈無垢，獲得一切智慧，具足三明，超越四種煩惱的河流，持一法蓋覆蓋保護三界，被稱為婆羅門，遠離各種污垢被稱為比丘，去除無明之藏被稱為沙門，遠離各種不善被稱為知足者，斷除煩惱的緣故被稱為勇猛者，能夠摧毀魔的旗幟被稱為大力者，猶如寶洲，一切法寶都充滿其中。』
English version In that world, the assembly of Bodhisattvas praised the Buddha's merits and spoke in verses: 'Like the lotus flower, emerging from the earth, Blooming with utmost purity, undefiled by mud. Arousing great compassion, like clouds spreading and filling, Will rain down the great Dharma rain, nourishing all beings. Able to make all good roots grow, Those who are worthy of receiving the teachings, will achieve the fruit of liberation.' At that time, the devas spoke in verses: 'The lion among men subdues the demons, various samadhis manifest, attaining the nectar, Gaining the three insights and ten powers, majestic power shaking all directions.' The Bodhisattvas who came in the past, offered to the Buddha out of love for the Dharma, Then rose from their seats, bowed at the Buddha's feet, and praised the Tathagata, saying: 'World Honored One, are you not weary? We have personally witnessed you destroy the demon hosts, Well done, great man, the honored one of the three realms, you will rain down the boundless great Dharma rain.' The Buddhas of the ten directions all offered canopies, and emitted the subtle sound of the Kalavinka bird: 'Just as I have attained pure Bodhi, so too is what you have attained.' The Buddha told the Bhikkhus: 'The heavenly maidens of the desire realm, seeing the Tathagata sitting on the Bodhi seat, attaining all wisdom, fulfilling the great vows, subduing the demon enemies, establishing the victorious banner, becoming the great physician king, skilled in healing all diseases. Like the lion king without fear, pure and without defilement, attaining all wisdom, possessing the three insights, transcending the four streams of suffering, holding the one Dharma canopy to cover and protect the three realms, called a Brahmin, free from all defilements called a Bhikkhu, removing the store of ignorance called a Shramana, free from all unwholesome deeds called the contented one, because of cutting off afflictions called the courageous one, able to destroy the demon's banner called the powerful one, like a treasure island, filled with all Dharma treasures.'
。時諸天女即說偈言：
「『於此菩提樹王下， 降伏一切大魔軍， 安住不動如須彌， 身心堅固無驚畏。 尊于多劫修佈施， 故得一切皆圓滿， 尊于多劫修戒行， 映蔽釋梵諸天眾， 尊于多劫行忍辱， 故得身相真金色， 尊于多劫勤精進， 故能降伏諸魔怨， 尊于多劫修禪定， 故獲如斯勝供養， 尊于歷劫習多聞， 速證無上大菩提， 尊能降伏于蘊魔， 死魔煩惱及天魔， 一切諸魔皆斷滅， 是故今者無憂惱。 天中之天為最尊， 三界人天所供養， 由是有種福田者， 所得之福無失壞。 眉間毫相極光明， 普照十方諸國土， 掩蔽世間諸日月， 一切眾生蒙饒益。 如來身色甚端嚴， 相好顏容極清凈， 堪為三界應供者， 普利一切諸群生。 目凈遍觀於十方， 普見眾生身業事， 耳凈遍聞於一切， 天人言音佛法聲。 廣長舌相演妙音， 求解脫者聞甘露， 魔軍興害不驚懼， 天人供養無喜慍。 摧壞魔怨不加力， 但以慈心降伏之， 無染無著無諸過， 身心安隱不傾動
現代漢語譯本：當時，眾天女即說偈頌道： 『在這菩提樹王之下，降伏一切強大的魔軍，安住不動如須彌山，身心堅固沒有驚恐畏懼。 您在多劫中修行佈施，所以得到一切圓滿，您在多劫中修行戒行，光芒映蔽了釋梵諸天眾。 您在多劫中修行忍辱，所以得到身相真正的金色，您在多劫中勤奮精進，所以能夠降伏各種魔怨。 您在多劫中修行禪定，所以獲得如此殊勝的供養，您在歷劫中學習多聞，迅速證得無上大菩提。 您能降伏五蘊魔，死魔、煩惱魔以及天魔，一切諸魔都被斷滅，所以現在沒有憂愁煩惱。 天中之天最為尊貴，三界人天都供養您，由此有這種福田的人，所得到的福報不會失壞。 眉間白毫相極其光明，普照十方各個國土，掩蔽世間所有的日月，一切眾生都蒙受利益。 如來的身色非常端正莊嚴，相好容顏極其清凈，堪為三界應供之人，普遍利益一切眾生。 清凈的眼睛遍觀十方，普遍看見眾生的身業行為，清凈的耳朵遍聞一切，天人言語和佛法之聲。 廣長舌相演說美妙的聲音，求解脫的人聽到甘露，魔軍興起加害也不驚懼，天人供養也沒有喜悅或惱怒。 摧毀魔怨不需用力，只是用慈悲心降伏他們，沒有污染，沒有執著，沒有過失，身心安穩不動搖。』
English version: At that time, the heavenly maidens spoke in verses: 'Under this Bodhi tree king, you subdued all the great demon armies, abiding unmoving like Mount Sumeru, your body and mind firm without fear or dread. You practiced giving for many eons, therefore you have attained all perfections; you practiced moral conduct for many eons, your radiance eclipsing the gods of Brahma and Indra. You practiced patience for many eons, therefore you have attained a true golden body; you practiced diligence for many eons, therefore you are able to subdue all demonic enemies. You practiced meditation for many eons, therefore you have received such supreme offerings; you studied widely for many eons, quickly attaining unsurpassed Bodhi. You are able to subdue the demons of the aggregates, the demon of death, the demon of afflictions, and the demon of the heavens; all demons are extinguished, therefore now there is no worry or distress. The most honored among the heavens, you are worshipped by beings in the three realms, both human and divine; those who have such a field of merit, their blessings will not be lost. The white hair between your eyebrows is extremely bright, illuminating all lands in the ten directions, eclipsing all the suns and moons of the world, all beings receiving benefit. The Tathagata's body is extremely upright and dignified, with excellent features and an extremely pure countenance, worthy of receiving offerings from the three realms, universally benefiting all living beings. Your pure eyes see everywhere in the ten directions, universally seeing the bodily actions of all beings; your pure ears hear everything, the voices of gods and humans, and the sound of the Dharma. Your broad and long tongue proclaims wonderful sounds, those seeking liberation hear the nectar; even when demon armies rise up to harm you, you are not afraid, and when gods and humans make offerings, you have neither joy nor anger. You destroy demonic enemies without force, but subdue them with compassion; without defilement, without attachment, without faults, your body and mind are peaceful and unmoving.'
。 今有無上天人師， 一切眾生蒙善利， 逮聞正法當信受， 愿速如尊成正覺。』」
佛告諸比丘：「如來於菩提樹下，初成正覺現佛神通，遊戲自在不可勝載，若欲說者窮劫不盡。」
爾時世尊，略說偈言：
「普變一切地， 平正猶如掌， 涌出妙蓮花， 一一皆千葉。 無量諸天眾， 各雨眾妙花， 復於世尊前， 合掌而瞻仰。 世尊初成佛， 作種種神通， 須彌諸山王， 草木叢林等， 一切皆稽首， 頂禮菩提座， 此是佛世尊， 現神通遊戲。 身放百千種， 光明照十方， 逮三惡眾生， 息苦獲安樂。 是時八難處， 無有一眾生， 懷貪瞋癡等， 一切諸煩惱。 此是師子王， 大神通遊戲。 日月摩尼火， 電等諸光明， 由佛放光明， 蔽之皆不現。 諸天人世間， 無能見佛頂。 坐于師子座， 作遊戲神通， 佛以指按地， 即時六種動。 降伏魔軍眾， 如制兜羅綿， 魔王懷憂惱， 以杖而畫地。 此是佛世尊， 遊戲大神通
現代漢語譯本 『如今有至高無上的天人導師，一切眾生都蒙受他的恩惠和利益，聽到正法應當信受奉行，愿我們迅速像佛陀一樣成就正覺。』 佛陀告訴眾比丘：『如來在菩提樹下，初次成就正覺時，展現佛的神通，遊戲自在，不可勝數，如果要詳細說，窮盡劫數也說不完。』 這時世尊，略說了偈語： 『普遍使一切大地，平坦如手掌一般，涌現出美妙的蓮花，每一朵都有千片花瓣。 無數的天人大眾，各自散落各種美妙的花朵，又在世尊面前，合掌瞻仰。 世尊初次成佛，展現種種神通，須彌山等諸山王，草木叢林等，一切都稽首，頂禮菩提座。 這是佛世尊，展現神通遊戲。 身體放出成百上千種光明，照耀十方，使三惡道的眾生，止息痛苦獲得安樂。 這時八難之處，沒有一個眾生，懷有貪婪、嗔恨、愚癡等，一切煩惱。 這是獅子王，展現的大神通遊戲。 日月、摩尼、火、電等各種光明，由於佛陀放出光明，都被遮蔽而不再顯現。 諸天、人和世間，沒有誰能看見佛的頭頂。 佛陀坐在獅子座上，展現遊戲神通，佛陀用手指按地，立刻發生六種震動。 降伏魔軍大眾，如同制服兜羅綿一樣容易，魔王心懷憂愁惱怒，用杖在地上畫來畫去。 這是佛世尊，展現的大神通遊戲。'
English version 'Now there is the supreme teacher of gods and humans, all sentient beings receive his kindness and benefit, upon hearing the true Dharma, they should believe and practice it, may we quickly achieve perfect enlightenment like the Buddha.' The Buddha told the monks: 'When the Tathagata first achieved perfect enlightenment under the Bodhi tree, he manifested the Buddha's supernatural powers, playing freely and immeasurably. If one were to describe it in detail, it would not be exhausted even after countless eons.' At this time, the World Honored One briefly spoke in verses: 'Universally transforming all the earth, making it as flat as the palm of a hand, beautiful lotuses emerge, each with a thousand petals. Countless heavenly beings, each scattering various wonderful flowers, then, in front of the World Honored One, they join their palms and gaze in reverence. When the World Honored One first became a Buddha, he displayed various supernatural powers, Mount Sumeru and other mountain kings, grasses, trees, and forests, all bowed their heads, prostrating before the Bodhi seat. This is the Buddha, the World Honored One, displaying supernatural powers in play. His body emits hundreds and thousands of kinds of light, illuminating the ten directions, causing the beings in the three evil realms to cease their suffering and obtain peace and happiness. At this time, in the eight difficult places, there was not a single being who harbored greed, hatred, ignorance, or any other afflictions. This is the Lion King, displaying great supernatural powers in play. The sun, moon, mani jewels, fire, lightning, and all other lights, are all obscured and no longer visible due to the light emitted by the Buddha. Among gods, humans, and the world, no one can see the top of the Buddha's head. The Buddha sits on the lion throne, displaying supernatural powers in play, the Buddha presses his finger on the ground, and immediately six kinds of earthquakes occur. Subduing the demon army, as easily as subduing cotton, the demon king, filled with worry and anger, draws on the ground with his staff. This is the Buddha, the World Honored One, displaying great supernatural powers in play.'
。」
方廣大莊嚴經卷第九 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第十
中天竺國沙門地婆訶羅奉 詔譯
讚歎品第二十三
爾時，佛告諸比丘：「時凈居天子以天妙香花遍散佛上，如佛世尊真實功德，以偈贊曰：
「『眾生煩惱暗， 智慧能銷除， 如來所以出， 為世光明者。 降伏諸魔軍， 功德皆圓滿， 當雨大法雨， 以普洽群生。 世間最勝人， 智力無逾者， 處世無染著， 猶如凈蓮華。 眾生在長夜， 煩惱病纏縛， 佛為大醫王， 療之令得愈。 尊今出於世， 八難咸空寂， 一切人天等， 遇佛蒙安樂。 若有睹見此， 人中勝丈夫， 經于百劫中， 不墮諸惡趣。 若有得聞佛， 微妙甚深法， 速除煩惱患， 苦蘊亦皆盡。 當得殊勝果， 解脫涅槃樂， 于諸世間中， 得為應供者。 若有勸供養， 亦獲大福利， 當得勝妙果， 乃至於涅槃。』」
佛告諸比丘：「凈居天子贊如來已，合掌恭敬於一面立
現代漢語譯本 《方廣大莊嚴經》卷第九 大正藏第03冊 No. 0187 《方廣大莊嚴經》
《方廣大莊嚴經》卷第十
中天竺國沙門地婆訶羅奉詔譯
讚歎品第二十三
爾時，佛告訴眾比丘：『當時，凈居天子用天上的美妙香花遍灑在佛的身上，如同佛世尊真實的功德一般，用偈頌讚嘆道：』
『眾生的煩惱黑暗，智慧能夠消除，如來之所以出現，是爲了成為世間的光明者。 降伏各種魔軍，功德都圓滿，將降下大法雨，來普遍滋潤眾生。 世間最殊勝的人，智慧力量無人能超越，處在世間卻不被污染，就像清凈的蓮花一樣。 眾生在漫長的黑夜裡，被煩惱疾病纏繞束縛，佛是大醫王，醫治他們使他們痊癒。 世尊現在出現於世，八難都空寂，一切人天等，遇到佛都得到安樂。 如果有人能見到這位人中大丈夫，經過百劫也不會墮入惡道。 如果有人能聽到佛微妙甚深的法，就能迅速消除煩惱的禍患，苦的積聚也都會消盡。 將獲得殊勝的果報，解脫涅槃的快樂，在世間成為應受供養的人。 如果有人勸人供養，也會獲得大的福報，將獲得殊勝美妙的果報，乃至達到涅槃。』
佛告訴眾比丘：『凈居天子讚歎如來之後，合掌恭敬地站在一旁。』
English version The Flower Adornment Sutra, Volume 9 Taisho Tripitaka Volume 03, No. 0187, The Flower Adornment Sutra
The Flower Adornment Sutra, Volume 10
Translated by the Śramaṇa Divākara from Central India, under Imperial Decree
Chapter 23: Praise
At that time, the Buddha said to the monks, 'Then, the Pure Abode Deva scattered heavenly fragrant flowers all over the Buddha, like the true merits of the World Honored One, and praised with verses:'
'The darkness of sentient beings' afflictions, wisdom can dispel, the Tathagata appears, to be the light of the world. Subduing all the demon armies, merits are all complete, will rain the great Dharma rain, to universally nourish all beings. The most supreme person in the world, whose wisdom and power none can surpass, dwells in the world without being tainted, like a pure lotus flower. Sentient beings in the long night, are bound by the afflictions of disease, the Buddha is the great physician, healing them to be cured. The Honored One now appears in the world, the eight difficulties are all empty and still, all humans and devas, encountering the Buddha receive peace and joy. If one sees this great man among men, for a hundred kalpas, one will not fall into evil realms. If one hears the Buddha's subtle and profound Dharma, one will quickly eliminate the affliction of troubles, and the accumulation of suffering will also be exhausted. One will obtain supreme results, the joy of liberation and Nirvana, in the world, one will become worthy of offerings. If one encourages others to make offerings, one will also obtain great blessings, one will obtain supreme and wonderful results, even reaching Nirvana.'
The Buddha told the monks, 'After the Pure Abode Deva praised the Tathagata, he stood respectfully to one side with his palms together.'
。是時遍光天子，復以種種微妙香華，涂香末香燒香散華幢幡寶蓋供養如來，圍繞三匝合掌向佛，以偈贊曰：
「『牟尼深智聲和美， 獲得無上大菩提， 于諸聲中最第一， 是故我等今敬禮。 于諸世間起慈故， 為作燈明作依止， 能拔眾生諸毒箭， 復為世間大醫王。 尊昔值遇然燈佛， 發大慈心潤一切， 尊如世間凈蓮華， 不為三界淤泥染。 其心堅固無能沮， 高廣難動如須彌， 又如金剛不可壞， 亦如含秋凈滿月。』」
佛告諸比丘：「遍光天子贊如來已，合掌恭敬於一面立。是時梵眾天子以無量摩尼莊嚴寶網，覆菩提道場供養世尊，頂禮佛足右繞三匝，以偈贊曰：
「『世尊能持明智光， 及持三十二勝相， 念慧功德皆圓滿， 離諸結使諸過惡， 清凈無垢斷三毒， 是故我等今敬禮。 名稱普聞證三明， 施諸眾生三解脫， 清諸濁穢心調伏， 起大慈悲利世間， 三業寂靜出於世， 蠲除三疑無染著。 為諸世間行苦行， 以四聖諦化眾生， 勤修善行超諸行， 自得度已當度彼。 魔王將諸魔眾來， 尊以慈悲悉降伏， 已得甘露菩提道， 是故我等咸歸命
現代漢語譯本：當時，遍光天子又用各種精妙的香花、涂香、末香、燒香、散花、寶幢、幡蓋等供養如來，圍繞佛三圈，合掌向佛，用偈頌讚嘆道： 『牟尼的智慧深邃，聲音和諧美好，獲得了無上的大菩提，在所有聲音中最為第一，因此我們今天恭敬禮拜。您對世間生起慈悲，為眾生作燈明，作依靠，能拔除眾生的一切毒箭，又是世間的大醫王。 您過去曾遇到燃燈佛，發大慈悲心滋潤一切，您就像世間清凈的蓮花，不被三界的污泥所染。您的心堅固不可動搖，高廣如須彌山，又像金剛一樣不可摧毀，也像包含秋意的清凈滿月。』 佛告訴眾比丘：『遍光天子讚歎如來后，合掌恭敬地站在一旁。』這時，梵眾天子用無量摩尼寶珠裝飾的寶網，覆蓋菩提道場供養世尊，頂禮佛足，右繞三圈，用偈頌讚嘆道： 『世尊能持有明智的光芒，並具有三十二種殊勝的相貌，念、慧、功德都圓滿，遠離一切煩惱和過失，清凈無垢，斷除貪嗔癡三毒，因此我們今天恭敬禮拜。 您的名聲普聞，證得三明，給予眾生三種解脫，清除一切污濁，調伏內心，生起大慈悲利益世間，身口意三業寂靜，出離世間，消除三種疑惑，沒有執著。 您為世間修行苦行，用四聖諦教化眾生，勤修善行超越一切行為，自己得度后也度化他人。魔王帶領魔眾前來，您用慈悲全部降伏，已經獲得甘露菩提之道，因此我們都歸命于您。』
English version: At that time, the Bodhisattva 'Universal Light' again used various exquisite fragrant flowers, perfumed ointments, powdered incense, burning incense, scattered flowers, jeweled banners, and canopies to make offerings to the Tathagata. He circumambulated the Buddha three times, joined his palms, and facing the Buddha, praised him with verses: 'Muni's wisdom is profound, his voice harmonious and beautiful, having attained the unsurpassed Great Bodhi, he is the foremost among all voices, therefore we respectfully bow today. You have arisen with compassion for the world, acting as a lamp and refuge for all beings, able to extract all the poisonous arrows of beings, and are the great physician of the world. In the past, you encountered Dipankara Buddha, and with great compassion, you nourished all. You are like a pure lotus flower in the world, not stained by the mud of the three realms. Your heart is firm and unshakable, as high and vast as Mount Sumeru, and like a diamond, indestructible, also like a clear full moon in autumn.' The Buddha told the monks, 'After the Bodhisattva 'Universal Light' praised the Tathagata, he stood respectfully to one side with his palms joined.' At this time, the Brahma gods used a jeweled net adorned with countless mani jewels to cover the Bodhi field, making offerings to the World Honored One. They bowed at the Buddha's feet, circumambulated him three times, and praised him with verses: 'The World Honored One possesses the light of clear wisdom, and has the thirty-two excellent marks. His mindfulness, wisdom, and merits are all complete, he is free from all afflictions and faults, pure and without blemish, having cut off the three poisons of greed, hatred, and delusion, therefore we respectfully bow today. Your name is widely known, having attained the three insights, you grant the three liberations to all beings, clearing away all impurities, subduing the mind, arising with great compassion to benefit the world. Your actions of body, speech, and mind are peaceful, you have transcended the world, eliminating the three doubts, without attachment. You practiced asceticism for the sake of the world, using the Four Noble Truths to teach all beings, diligently cultivating good deeds, surpassing all actions, having attained liberation yourself, you also liberate others. The demon king led his demon hordes, but you subdued them all with compassion, having attained the path of ambrosia Bodhi, therefore we all take refuge in you.'
。』」
佛告諸比丘：「梵眾天子如是種種讚歎佛已，退住一面。是時右面魔王子清白之部至世尊所，以眾妙寶蓋奉上如來，以偈贊曰：
「『我自見如來， 端坐菩提座， 魔軍極熾盛， 超然不驚悸， 而於一念頃， 降伏悉無餘。 既有如是德， 我今稽首禮， 一切皆圓滿， 無上大牟尼。 魔眾如恒沙， 本不能傾動。 尊為菩提故， 無量劫行檀， 舍施妻子等， 身肉及手足， 一切皆無吝， 故得勝莊嚴。 尊發廣大愿， 得成無上道， 當度諸群生， 定慧為甲冑， 凈法為船筏， 意樂圓滿已， 方度諸群生。 我以歡喜心， 贊佛諸功德， 愿我于來世， 得成無上道， 又以此功德， 降伏眾魔怨， 速證一切智。』」
佛告諸比丘：「清白魔子說如是偈讚歎佛已頂禮如來，恭敬圍繞卻住一面。是時復有他化自在天王，與無數天子恭敬圍繞來至佛所，將妙閻浮檀金天花散如來上，以偈贊曰：
「『如來所說皆真實， 無有覆藏無雜亂， 遠離癡冥及罪垢， 證得甘露大菩提， 光明遍照於十方， 是故我今稽首禮
現代漢語譯本 佛陀告訴眾比丘：『梵眾天子們這樣種種讚歎佛陀之後，退到一旁站立。這時，右邊的魔王子清白率領部眾來到世尊面前，用各種美妙的寶蓋獻給如來，並用偈頌讚嘆道：』 『我親眼看見如來，端坐在菩提樹下，魔軍極其強盛，您卻超然不驚，在短短一念之間，就將他們全部降伏。您有如此功德，我今天向您頂禮，您一切都圓滿，是無上的大牟尼。魔眾如恒河沙數，本來不能動搖您。您爲了菩提，在無量劫中行佈施，捨棄妻子等，甚至身體、血肉和手足，一切都毫無吝惜，所以才得到如此殊勝的莊嚴。您發下廣大誓願，要成就無上道，將要度化一切眾生，以禪定和智慧為鎧甲，以清凈的佛法為船筏，意願圓滿之後，才度化眾生。我以歡喜心，讚歎佛陀的各種功德，愿我來世，也能成就無上道，又以此功德，降伏一切魔怨，迅速證得一切智慧。』 佛陀告訴眾比丘：『清白魔子說完這些偈頌讚嘆佛陀后，頂禮如來，恭敬地圍繞佛陀，然後退到一旁站立。這時，又有他化自在天王，與無數天子恭敬地圍繞著來到佛陀面前，將美妙的閻浮檀金天花散在如來身上，並用偈頌讚嘆道：』 『如來所說的一切都是真實不虛的，沒有隱瞞，沒有雜亂，遠離愚癡和罪惡，證得了甘露般的大菩提，光明遍照十方，所以我今天向您頂禮。』
English version The Buddha told the monks, 'After the Brahma assembly gods had praised the Buddha in various ways, they withdrew and stood to one side. At that time, the prince of the right-side demons, Qingbai, with his retinue, came to the World Honored One, offered various wonderful jeweled canopies to the Tathagata, and praised him with a verse:' 'I myself saw the Tathagata, sitting upright on the Bodhi seat, the demon army was extremely fierce, yet you were unperturbed and unafraid, and in a single moment, you subdued them all without exception. Having such virtue, I now bow my head in reverence, you are all-perfect, the unsurpassed Great Sage. The demon hosts are like the sands of the Ganges, they could not shake you. For the sake of Bodhi, you practiced giving for countless eons, giving away your wife and children, even your body, flesh, hands, and feet, all without any reluctance, therefore you have attained such magnificent adornment. You made a vast vow to achieve the unsurpassed path, to liberate all sentient beings, with meditation and wisdom as your armor, with the pure Dharma as your raft, having fulfilled your intention, you will then liberate all sentient beings. With a joyful heart, I praise all the virtues of the Buddha, may I in the future life, also achieve the unsurpassed path, and with this merit, subdue all demonic enemies, and quickly attain all wisdom.' The Buddha told the monks, 'After the demon prince Qingbai had spoken these verses in praise of the Buddha, he bowed to the Tathagata, respectfully circumambulated the Buddha, and then withdrew to stand to one side. At that time, the King of the Paranirmitavasavartin Heaven, with countless gods respectfully surrounding him, came to the Buddha, scattered beautiful Jambudvipa gold heavenly flowers upon the Tathagata, and praised him with a verse:' 'All that the Tathagata has spoken is true, without concealment or confusion, far from ignorance and defilement, having attained the great Bodhi of nectar, the light shines throughout the ten directions, therefore I now bow my head in reverence.'
。 世尊慈悲於一切， 善別諸根摧外道， 智慧殊勝十力者， 能顯眾生微妙行， 身處虛空現神變， 猶如履地無掛礙。 見彼生死廣大愛， 知惟妄苦而棄之， 當隨天人諸意業， 教化皆令得解脫。 利益十方如日光， 復於三界猶如眼， 為諸世間作依止， 其心曾不生貪著， 遊戲神通得自在， 而於世間無與等。』」
佛告諸比丘：「他化自在天王讚歎佛已，與諸天眾頂禮圍繞卻住一面。是時化樂天王與諸天眾，恭敬圍繞來至佛所，以種種花鬘珍寶繒彩，供養如來，以偈贊曰：
「『如來智慧光， 滅盡於三垢， 煩惱皆已斷， 吉祥悉成就。 世間諸眾生， 執著于邪慢， 尊今攝取之， 致於甘露道。 是故出世間， 天人所供養， 能除煩惱病， 說為大醫王。 日月摩尼火， 帝釋梵王等， 若於世尊前， 其光悉不現。 智慧所照燭， 是處咸吉祥， 一切皆希有， 故我今頂禮。 世尊知實義， 亦知虛妄法， 於此二法中， 無非如實說。 言詞甚微妙， 心意極調柔， 為天人導師， 故我今頂禮
現代漢語譯本 世尊以慈悲之心對待一切眾生，善於辨別眾生的根性，能摧毀外道邪說。 他擁有殊勝的智慧和十種力量，能夠展現眾生微妙的修行。 他的身體在虛空中顯現神變，就像行走在地上一樣毫無障礙。 他看到眾生對生死的巨大貪愛，知道那只是虛妄的痛苦，因而捨棄了它。 他順應天人和眾生的意願，教化他們都得到解脫。 他的利益像陽光一樣照耀十方，又像眼睛一樣照亮三界。 他為世間眾生提供依靠，心中從不產生貪戀執著。 他遊戲神通，獲得自在，在世間沒有誰能與他相比。 佛陀告訴眾比丘：『他化自在天王讚歎佛陀之後，與眾天人頂禮佛陀，然後退到一旁站立。這時，化樂天王與眾天人，恭敬地圍繞著來到佛陀面前，用各種花鬘、珍寶和絲綢綵帶供養如來，並用偈頌讚嘆道：』 『如來的智慧之光，能滅盡眾生的三種垢染，煩惱都已斷除，吉祥圓滿成就。 世間的眾生，執著于邪見和傲慢，世尊您現在攝受他們，引導他們走向甘露之道。 因此，您是出世間的聖者，受到天人的供養，能消除煩惱的病痛，被稱為大醫王。 日月、摩尼寶珠、火焰、帝釋天、梵天等的光芒，在世尊面前都黯然失色。 智慧所照耀的地方，都充滿吉祥，一切都非常稀有，所以我現在頂禮您。 世尊明瞭真實的意義，也知道虛妄的法，對於這兩種法，都能如實宣說。 您的言辭非常微妙，心意極其調柔，是天人的導師，所以我現在頂禮您。』
English version The World-Honored One is compassionate towards all beings, skillfully discerning their faculties and destroying heretical doctrines. He possesses supreme wisdom and the ten powers, capable of revealing the subtle practices of sentient beings. His body manifests miraculous transformations in the void, as if walking on the ground without any hindrance. He sees the great attachment of beings to birth and death, knowing it to be only illusory suffering, and thus abandons it. He follows the intentions of gods and humans, teaching them all to attain liberation. His benefits shine like sunlight in all directions, and he is like an eye illuminating the three realms. He provides refuge for all beings in the world, his heart never giving rise to greed or attachment. He plays with supernatural powers, attaining freedom, and in the world, there is no one comparable to him. The Buddha told the monks: 'After the King of Paranirmitavasavartin praised the Buddha, he and the heavenly host bowed to the Buddha and then stood aside. At this time, the King of Sunirmita and the heavenly host, respectfully surrounding him, came to the Buddha, offering various flower garlands, jewels, and silk ribbons to the Tathagata, and praised him with verses, saying:' 'The light of the Tathagata's wisdom extinguishes the three defilements, all afflictions are cut off, and auspiciousness is perfectly achieved. The beings of the world are attached to wrong views and arrogance, but now the Venerable One embraces them, leading them to the path of nectar. Therefore, you are a saint who has transcended the world, worshiped by gods and humans, able to eliminate the sickness of afflictions, and are called the Great Physician. The light of the sun, moon, mani jewels, fire, Indra, Brahma, etc., all pale before the World-Honored One. Wherever wisdom shines, it is filled with auspiciousness, everything is very rare, so I now bow to you. The World-Honored One understands the true meaning, and also knows the illusory dharma, and in these two dharmas, he speaks truthfully. Your words are very subtle, your mind is extremely gentle, you are the guide of gods and humans, so I now bow to you.'
。 尊有大智慧， 覺悟諸群生， 三明八解脫， 能除彼三毒。 善識眾生根， 堪受不堪受， 各隨其意樂， 故我今頂禮。』」
佛告諸比丘：「化樂天王說是偈已，與諸天眾頂禮佛足卻住一面。是時兜率天王與諸天眾，恭敬圍繞來詣佛所，以種種天妙衣服珠網寶蓋，以覆佛上，說偈贊曰：
「『往昔兜率宮， 廣說清凈法， 遺教今猶在， 諸天咸戀慕。 如是功德海， 為世作明燈， 見者無厭足， 故我今頂禮。 尊于彼天沒， 八難皆銷盡， 而坐菩提場， 世間獲安樂。 佛為眾生故， 起大菩提心， 今已降魔怨， 得成無上道。 請速度未度， 轉于大法輪。』」
佛告諸比丘：「兜率天王說是偈已，頂禮佛足退坐一面。是時夜摩天王與諸天眾，恭敬圍繞來詣佛所，以種種香花涂香末香幢幡寶蓋，供養于佛，以偈贊曰：
「『佛為無上士， 世間誰與等？ 戒定慧解脫， 故我今頂禮。 我觀諸天眾， 於此菩提場， 以妙寶臺閣， 供養于尊者， 無有餘人天， 堪受如斯供。 佛為世間出， 長時苦行已， 降伏魔軍眾， 得成無上道
現代漢語譯本 『世尊擁有大智慧，覺悟所有眾生，具備三明和八解脫，能夠消除貪嗔癡三毒。善於瞭解眾生的根性，知道哪些可以接受教誨，哪些不能接受，根據他們各自的意願，所以我現在頂禮您。』 佛陀告訴眾比丘：『化樂天王說完這偈頌后，與眾天人一起頂禮佛足，然後退到一旁站立。這時，兜率天王與眾天人，恭敬地圍繞著來到佛陀所在之處，用各種天上的美妙衣服、珠網和寶蓋覆蓋在佛陀上方，並以偈頌讚嘆道：』 『往昔在兜率宮時，您廣說清凈的佛法，留下的教誨至今還在，眾天人都非常思念。您擁有如此功德如大海般深廣，為世間作明燈，見到您的人沒有不感到滿足的，所以我現在頂禮您。您從兜率天降生，消除了八難，坐在菩提樹下，使世間獲得安樂。佛陀爲了眾生，發起大菩提心，如今已經降伏魔怨，成就無上道。請您儘快度化尚未得度之人，轉動大法輪。』 佛陀告訴眾比丘：『兜率天王說完這偈頌后，頂禮佛足，退到一旁坐下。這時，夜摩天王與眾天人，恭敬地圍繞著來到佛陀所在之處，用各種香花、涂香、末香、幢幡和寶蓋供養佛陀，並以偈頌讚嘆道：』 『佛陀是無上士，世間誰能與您相比？您具備戒、定、慧和解脫，所以我現在頂禮您。我看到諸天眾，在這菩提樹下，用美妙的寶臺樓閣，供養尊者，沒有其他人和天人，能夠接受如此供養。佛陀爲了世間而出世，經過長久的苦行，降伏了魔軍，成就了無上道。』
English version 'The Venerable One possesses great wisdom, enlightening all sentient beings, having the three kinds of knowledge and eight liberations, able to eliminate the three poisons of greed, anger, and ignorance. You are skilled in understanding the roots of beings, knowing who is capable of receiving teachings and who is not, according to their individual inclinations, therefore I now bow in reverence to you.' The Buddha told the monks, 'After the King of the Paranirmitavasavartin Heaven spoke this verse, he and the heavenly host bowed at the Buddha's feet and stood to one side. At that time, the King of the Tusita Heaven, with his heavenly host, respectfully surrounded and came to where the Buddha was, covering the Buddha with various wonderful heavenly clothes, jeweled nets, and canopies, and praised him with verses, saying:' 'In the past, in the Tusita Palace, you extensively taught the pure Dharma, the teachings you left behind still remain, and all the gods deeply yearn for you. Your merits are as vast as the ocean, you are a beacon for the world, those who see you are never satiated, therefore I now bow in reverence to you. You descended from the Tusita Heaven, eliminating the eight difficulties, and sat under the Bodhi tree, bringing peace to the world. For the sake of sentient beings, the Buddha aroused the great Bodhi mind, and now has subdued the demonic forces, attaining the unsurpassed path. Please quickly liberate those who have not yet been liberated, and turn the great Dharma wheel.' The Buddha told the monks, 'After the King of the Tusita Heaven spoke this verse, he bowed at the Buddha's feet and sat to one side. At that time, the King of the Yama Heaven, with his heavenly host, respectfully surrounded and came to where the Buddha was, offering various fragrant flowers, scented powders, incense, banners, and canopies to the Buddha, and praised him with verses, saying:' 'The Buddha is the unsurpassed one, who in the world can compare to you? You possess precepts, concentration, wisdom, and liberation, therefore I now bow in reverence to you. I see the heavenly host, here at this Bodhi tree, using wonderful jeweled platforms and pavilions, making offerings to the Venerable One, no other human or god is worthy of receiving such offerings. The Buddha appeared in the world, after long periods of ascetic practice, subdued the demonic armies, and attained the unsurpassed path.'
。 滅除無明暗， 智光照十方， 與世為法眼， 利益於一切。 設於無量劫， 讚歎佛世尊， 一毛孔功德， 猶尚不能盡， 名聞遍十方， 故我今頂禮。』」
佛告諸比丘：「夜摩天王讚歎佛已，與諸天眾恭敬圍繞，頂禮佛足卻住一面。是時釋提桓因與三十三天及諸天眾，恭敬圍繞來詣佛所，以種種寶幢幡蓋香花衣服供養佛已，頂禮如來，以偈贊曰：
「『如來功德甚清凈， 身心不動若須彌， 智慧光明照十方， 名稱普聞於一切。 世尊往昔于多劫， 供養無量諸如來， 故得降魔成正覺， 堪受人天勝供養。 尊是多聞定慧者， 開彼無上智法眼， 我今歸依釋勝幢， 一切世間大法主。 尊為菩提于多劫， 廣行無量諸苦行， 慈悲喜捨及方便， 精進智慧大梵福。 已得如是等功德， 今復具足十力果。 我睹佛坐菩提時， 魔王軍眾欲加害， 諸天或有憂懼者， 如來身心不驚動， 世尊以手垂下時， 魔軍於是皆退散。 在昔諸佛成正覺， 尊今得道亦如是， 福智一切皆無異， 是為人天應供者
『消除無明的黑暗，智慧的光芒照耀十方，為世人開啟法眼，利益一切眾生。 即使在無量劫的時間裡，讚歎佛世尊的功德，連佛身一毛孔的功德都無法完全贊盡，佛的名聲傳遍十方，所以我現在頂禮膜拜。』 佛告訴眾比丘：『夜摩天王讚歎佛后，與眾天神恭敬地圍繞著佛，頂禮佛足後退到一旁。這時，釋提桓因與三十三天及眾天神，恭敬地圍繞著來到佛的住所，用各種寶幢、幡蓋、香花、衣服供養佛后，頂禮如來，並用偈頌讚嘆道：』 『如來的功德非常清凈，身心不動如須彌山，智慧的光明照耀十方，名聲普遍傳揚於一切。 世尊在過去多劫中，供養了無量諸佛，所以才能降伏魔障成就正覺，堪受人天最殊勝的供養。 您是博學多聞、具有禪定智慧的人，開啟了無上智慧的法眼，我現在歸依釋迦牟尼佛，您是一切世間的大法主。 您爲了菩提在多劫中，廣泛修行無量的苦行，慈悲喜捨以及方便法門，精進智慧和大梵天的福德。 已經獲得如此的功德，現在又具足了十力果位。 我看到佛在菩提樹下成道時，魔王率領軍隊想要加害，諸天神中有的感到憂懼，但如來的身心卻毫不動搖。 世尊將手垂下時，魔軍就都退散了。 過去諸佛成正覺時，您現在得道也是如此，福德和智慧一切都無差別，所以您是人天應該供養的。』
'Eliminating the darkness of ignorance, the light of wisdom illuminates the ten directions, opening the Dharma eye for the world, benefiting all beings.' 'Even if one were to praise the World Honored Buddha for countless eons, the merit of even one pore of the Buddha's body could not be fully praised. The Buddha's name is known throughout the ten directions, therefore I now bow in reverence.' The Buddha told the monks, 'After King Yama praised the Buddha, he and the heavenly beings respectfully surrounded the Buddha, bowed at the Buddha's feet, and then withdrew to one side. At this time, Shakra, Lord of the Devas, along with the Thirty-three Heavens and the heavenly beings, respectfully surrounded and came to the Buddha's abode. After offering the Buddha various jeweled banners, canopies, fragrant flowers, and clothing, they bowed to the Tathagata and praised him with verses, saying:' 'The Tathagata's merits are extremely pure, his body and mind are as immovable as Mount Sumeru, the light of his wisdom illuminates the ten directions, and his name is universally known to all.' 'In past eons, the World Honored One made offerings to countless Buddhas, and therefore was able to subdue the demons and attain perfect enlightenment, worthy of receiving the most excellent offerings from humans and gods.' 'You are learned and wise, possessing meditative wisdom, opening the Dharma eye of supreme wisdom. I now take refuge in Shakyamuni Buddha, you are the great Dharma Lord of all the world.' 'For the sake of Bodhi, you have practiced countless ascetic practices for many eons, with loving-kindness, compassion, joy, equanimity, and skillful means, with diligence, wisdom, and the great Brahma's blessings.' 'Having already attained such merits, you now also possess the ten powers.' 'I saw when the Buddha attained enlightenment under the Bodhi tree, the demon king led his army to harm him. Some of the heavenly beings felt fear, but the Tathagata's body and mind did not waver.' 'When the World Honored One lowered his hand, the demon army all retreated.' 'Just as the Buddhas of the past attained perfect enlightenment, so too have you attained the Way now. Your blessings and wisdom are all the same, therefore you are worthy of the offerings of humans and gods.'
。』」
佛告諸比丘：「釋提桓因以如是等偈贊佛已，頭面禮足卻住一面。是時四大天王與諸天婇女，皆持薝波花、婆利師等種種香花，奏天妓樂來詣佛所，供養佛已，說偈贊曰：
「『如來美音聲， 能悅一切意， 善行精進戒， 心凈常微笑， 令眾生愛樂， 故我今頂禮。 以彼微妙言， 除眾生煩惱， 能與無量樂， 離罪心清凈， 獲得無漏智， 世間無與比。 平等而不動， 猶如須彌山， 示現於世間， 如蓮華出水。』」
佛告諸比丘：「四天王讚歎佛已，頂禮圍繞卻住一面。是時虛空諸天，亦以種種香花寶蓋幢幡鈴網彌覆虛空，又出半身，各持種種寶珠瓔珞，供養如來，以偈贊曰：
「『我常處虛空， 善惡悉皆睹， 惟有如來身， 清凈無諸過。 又見菩薩眾， 持種種寶臺， 遍於虛空中， 其數無有量。 又見菩薩眾， 供養于如來， 散彼微妙花， 積滿大千界。 又見菩薩眾， 將無量供具， 花鬘諸瓔珞， 傘蓋及耳珰， 花香極盈滿， 悉皆無雜亂， 如流歸大海， 雲集遍虛空。 如來受彼供， 一切心平等
現代漢語譯本 佛陀告訴眾比丘：『釋提桓因用這樣的偈頌讚美佛陀后，頭面觸地禮拜佛足，然後退到一旁站立。這時，四大天王和他們的天女們，都拿著薝波花、婆利師等各種香花，演奏著天上的音樂來到佛陀所在之處，供養佛陀后，用偈頌讚美道：』 『如來的美妙音聲，能夠使一切眾生心生歡喜，善於修行，精進持戒，內心清凈，常帶微笑，使眾生愛慕樂意，所以我今天頂禮膜拜。用他那微妙的言辭，消除眾生的煩惱，能夠給予無量的快樂，遠離罪惡，內心清凈，獲得無漏的智慧，世間沒有誰能與他相比。他平等而不動搖，猶如須彌山一般，在世間顯現，如同蓮花從水中升起。』 佛陀告訴眾比丘：『四大天王讚美佛陀后，頂禮佛陀，圍繞佛陀，然後退到一旁站立。這時，虛空中的諸天，也用各種香花、寶蓋、幢幡、鈴網覆蓋虛空，又露出半身，各自拿著各種寶珠瓔珞，供養如來，用偈頌讚美道：』 『我常處在虛空中，善惡之事都看得清楚，只有如來的身體，清凈沒有過失。又看見菩薩們，拿著各種寶臺，遍佈在虛空中，數量無數。又看見菩薩們，供養如來，散佈那些微妙的花朵，堆滿了整個大千世界。又看見菩薩們，拿著無量的供具，花鬘、各種瓔珞、傘蓋和耳珰，花香極其濃郁，都整齊不雜亂，如同河流歸入大海，雲集遍佈虛空。如來接受他們的供養，一切心都平等。』
English version The Buddha told the monks, 'After Śakra, lord of the gods, praised the Buddha with these verses, he bowed his head to the Buddha's feet and stood to one side. At that time, the Four Heavenly Kings and their celestial consorts, all holding champak flowers, parijata flowers, and various other fragrant flowers, playing heavenly music, came to where the Buddha was, made offerings to the Buddha, and then praised him with verses, saying:' 'The Tathagata's beautiful voice can delight all beings. He is virtuous in practice, diligent in keeping precepts, pure in heart, and always smiling, causing beings to love and rejoice. Therefore, I bow my head in reverence today. With his subtle words, he removes the afflictions of beings, can give immeasurable joy, is free from sin, pure in heart, and has attained the wisdom free from outflows. There is no one in the world who can compare to him. He is equal and unmoving, like Mount Sumeru, appearing in the world like a lotus rising from the water.' The Buddha told the monks, 'After the Four Heavenly Kings praised the Buddha, they bowed to the Buddha, circumambulated him, and then stood to one side. At that time, the gods in the sky also covered the sky with various fragrant flowers, jeweled canopies, banners, pennants, and nets of bells. They also revealed half of their bodies, each holding various jeweled necklaces, making offerings to the Tathagata, and praised him with verses, saying:' 'I am always in the sky, and I see all good and evil. Only the Tathagata's body is pure and without fault. I also see the bodhisattvas, holding various jeweled platforms, spread throughout the sky, their number immeasurable. I also see the bodhisattvas, making offerings to the Tathagata, scattering those subtle flowers, piling them up throughout the great chiliocosm. I also see the bodhisattvas, bringing immeasurable offerings, flower garlands, various necklaces, parasols, and earrings. The fragrance of the flowers is extremely rich, all orderly and not mixed, like rivers flowing into the sea, gathering and spreading throughout the sky. The Tathagata accepts their offerings, with a heart of equality.'
。』」
佛告諸比丘：「虛空天眾供養佛已，頂禮圍繞卻住一面。是時地神供養佛故，凈掃其地灑以香水，散以名花遍菩提場皆悉清凈，又以寶幔彌覆其上，即以偈頌讚嘆如來：
「『如來坐是大千界， 此為堅固金剛座， 假使身肉盡干銷， 未得菩提終不起。 如來不以神通力， 我此所居當碎裂， 見此諸來菩薩眾， 我等今者咸安隱。 世尊此地經行故， 三千世界並蒙光， 佛光所至皆是塔， 何況身居此成道， 我所統領諸土地， 並愿世尊之所用。 是諸佛子及聲聞， 並所說法之功德， 愿令一切眾生等， 皆證無上佛菩提。』」
佛告諸比丘：「地神說此偈已，頂禮佛足合掌恭敬卻住一面。」
商人蒙記品第二十四
佛告諸比丘：「世尊初成正覺，無量諸天皆悉稱讚如來功德。爾時世尊觀菩提樹王目不暫舍，禪悅為食無餘食想，不起于坐經於七日。欲界無量諸天子等，捧十千寶瓶盛滿香水來詣佛所，復有色界無量諸天子，亦捧十千寶瓶盛滿香水來詣佛所，澡浴如來並洗菩提之樹
現代漢語譯本 佛陀告訴眾比丘：『虛空中的天眾供養佛陀后，頂禮佛陀，然後圍繞佛陀，退到一旁站立。這時，地神爲了供養佛陀，將地面清掃乾淨，灑上香水，散佈名貴的花朵，使整個菩提道場都變得清凈，又用寶幔覆蓋其上，並用偈頌讚嘆如來：』 『如來所坐之處是大千世界，這裡是堅固的金剛座，即使身體的血肉都乾枯消散，在沒有證得菩提之前，也絕不起身。如來不是憑藉神通力，我所居住的這片土地就會破碎，看到這些前來的菩薩眾，我們現在都感到安穩。世尊在這片土地上行走，三千世界都蒙受光明，佛光所照之處都是佛塔，更何況世尊在此地成就佛道，我所統領的土地，都願意供世尊使用。這些佛子和聲聞，以及他們所說的法所產生的功德，愿能使一切眾生，都證得無上佛菩提。』 佛陀告訴眾比丘：『地神說完這偈頌后，頂禮佛足，合掌恭敬，退到一旁站立。』 商人蒙記品第二十四 佛陀告訴眾比丘：『世尊初成正覺時，無量諸天都稱讚如來的功德。那時，世尊看著菩提樹王，眼睛片刻不離，以禪悅為食，沒有其他食物的想法，不離開座位經過了七天。欲界的無量天子們，捧著一萬個裝滿香水的寶瓶來到佛陀所在之處，還有無量天子，也捧著一萬個裝滿香水的寶瓶來到佛陀所在之處，為如來沐浴，並清洗菩提樹。
English version The Buddha told the monks, 'The heavenly beings in the sky, after making offerings to the Buddha, bowed down, circumambulated him, and then stood to one side. At that time, the earth deities, in order to make offerings to the Buddha, cleaned the ground, sprinkled it with fragrant water, and scattered precious flowers, making the entire Bodhi field pure. They also covered it with jeweled canopies and praised the Tathagata with verses:' 'The place where the Tathagata sits is the great thousand world; this is the firm Vajra seat. Even if the flesh and blood of the body dry up and vanish, one will not rise until one attains Bodhi. The Tathagata does not rely on supernatural powers; otherwise, this place where I dwell would shatter. Seeing these Bodhisattvas who have come, we are now all at peace. Because the World Honored One walks on this land, the three thousand worlds are illuminated by light. Wherever the Buddha's light reaches, it is a stupa, let alone the fact that he attained enlightenment here. All the lands under my dominion, I wish to offer for the World Honored One's use. May the merits of these Buddha's disciples and Sravakas, and the Dharma they preach, enable all sentient beings to attain unsurpassed Bodhi.' The Buddha told the monks, 'After the earth deities spoke these verses, they bowed down at the Buddha's feet, joined their palms in reverence, and stood to one side.' Chapter Twenty-Four: The Merchant's Recollection The Buddha told the monks, 'When the World Honored One first attained enlightenment, countless heavenly beings praised the Tathagata's merits. At that time, the World Honored One gazed at the Bodhi tree king without taking his eyes off it for a moment, taking the joy of meditation as food, without any thought of other food, and did not leave his seat for seven days. Countless heavenly beings of the desire realm, holding ten thousand jeweled vases filled with fragrant water, came to the place where the Buddha was. There were also countless heavenly beings, also holding ten thousand jeweled vases filled with fragrant water, who came to the place where the Buddha was, to bathe the Tathagata and wash the Bodhi tree.'
。爾時如來澡浴竟，復有無數天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽等，競取如來澡浴之水以自灑身，皆發阿耨多羅三藐三菩提心。時諸天子浴如來已俱還天宮，所將余水香氣不滅，惟聞佛香不聞餘香，心生歡喜得未曾有，皆于阿耨多羅三藐三菩提得不退轉。時有天子名曰普花，從座而起頂禮佛足白佛言：『世尊！世尊住何三昧，於七日中結跏趺坐身心不動？』諸比丘！我于彼時告普花天子言：『如來以喜悅三昧為食而住，由此定力於七日中結跏趺坐。』是時普花天子即于佛前，而說頌曰：
「『世尊足有千輻輪， 猶如蓮華甚清凈， 恒為諸天寶冠接， 是故我今稽首禮。』 爾時天子禮佛已， 重說伽他而讚揚： 『為欲除彼天人疑， 歡喜合掌而前問。 如來降生於釋氏， 令彼釋種皆歡喜， 能滅三毒一切疑， 愿解天人之所惑。 何故十力成正覺， 於七日中觀樹王， 人中師子青蓮眸， 觀樹跏趺而不動？ 一切諸佛皆如是， 為獨世尊觀樹王？ 面貌端嚴無二言， 齒白齊密口香潔， 請為利益天人故， 令生歡喜如實說。』 爾時如來告天子： 『汝所問者今略說
現代漢語譯本：那時，如來佛沐浴完畢后，又有無數的天神、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽等，爭相取用如來沐浴過的水來灑在自己身上，都發起了無上正等正覺的心。當時，眾天子為如來沐浴后，一同返回天宮，他們帶回的剩餘的水香氣不散，只聞到佛的香氣而聞不到其他香氣，心中生起歡喜，得到了前所未有的體驗，都在無上正等正覺的道路上不再退轉。當時，有一位天子名叫普花，從座位上站起來，頂禮佛足，對佛說：『世尊！世尊處於何種三昧，在七天中結跏趺坐，身心不動？』各位比丘！我當時告訴普花天子說：『如來以喜悅三昧為食而住，憑藉這種定力，在七天中結跏趺坐。』當時，普花天子就在佛前，說了這樣的偈頌： 『世尊的足底有千輻輪，猶如蓮花一樣非常清凈，常常被諸天用寶冠接觸，所以我現在稽首禮拜。』 當時，天子禮拜佛后，又說了偈頌來讚揚： 『爲了消除天人的疑惑，歡喜地合掌向前請問。如來降生在釋迦族，使釋迦族都感到歡喜，能夠消除三毒和一切疑惑，希望能夠解除天人的迷惑。為什麼十力成就正覺，在七天中觀察樹王，人中獅子，青蓮花般的眼睛，觀察樹木結跏趺坐而不動？一切諸佛都是這樣嗎，還是隻有世尊觀察樹王？面容端正莊嚴，沒有虛言，牙齒潔白整齊，口中清香，請爲了利益天人，使他們生起歡喜，如實地說。』 當時，如來告訴天子：『你所問的，我現在簡略地說』
English version: At that time, after the Tathagata had finished bathing, there were countless gods, dragons, yakshas, gandharvas, asuras, kinnaras, mahoragas, and others, vying to take the water from the Tathagata's bath to sprinkle on themselves, all of whom developed the mind for Anuttara-samyak-sambodhi. At that time, the heavenly sons, having bathed the Tathagata, returned together to their heavenly palaces. The remaining water they brought back still had its fragrance, and they only smelled the Buddha's fragrance and no other, their hearts filled with joy, and they gained an unprecedented experience, all of them becoming non-retrogressing on the path to Anuttara-samyak-sambodhi. At that time, there was a heavenly son named Pu Hua, who rose from his seat, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! In what samadhi does the World Honored One abide, that for seven days you sit in full lotus posture, your body and mind unmoved?' Monks! At that time, I told the heavenly son Pu Hua: 'The Tathagata abides by taking joy samadhi as food, and by this power of concentration, he sits in full lotus posture for seven days.' At that time, the heavenly son Pu Hua, in front of the Buddha, spoke this verse: 'The World Honored One's feet have a thousand-spoked wheel, like a lotus flower, very pure, constantly touched by the jeweled crowns of the gods, therefore I now bow my head in reverence.' At that time, after the heavenly son had bowed to the Buddha, he again spoke verses in praise: 'To dispel the doubts of gods and humans, joyfully joining palms, I ask this question. The Tathagata was born into the Shakya clan, causing the Shakya clan to rejoice, able to extinguish the three poisons and all doubts, I wish to resolve the confusion of gods and humans. Why did the Ten Powers achieve enlightenment, observing the king of trees for seven days, the lion among men, with eyes like blue lotuses, observing the trees in full lotus posture without moving? Are all Buddhas like this, or is it only the World Honored One who observes the king of trees? Your face is upright and dignified, without falsehood, your teeth are white and even, your mouth is fragrant, please, for the benefit of gods and humans, to bring them joy, speak truthfully.' At that time, the Tathagata told the heavenly son: 'What you have asked, I will now briefly explain.'
。 猶如世法登王位， 亦於七日忌遷移， 如是諸佛為法王， 順俗七日無移動。 又如猛將制勝己， 便即思惟所降眾， 如是諸佛降眾魔， 七日跏趺而不起。 三毒煩惱及我慢， 此等皆能損眾生， 一切煩惱有漏因， 我於是處皆除斷。 無漏智火從斯起， 焚燒三毒悉無餘， 我於此處以智力， 決除生死堅牢網。 正知蘊體皆不實， 秪由無始妄惑生， 我我所執二無明， 並及邪見皆銷滅。 諸障稠林四顛倒， 善根智火咸燒盡， 妄覺為鬘從想生， 獲得菩提悉捐棄。 六十五種無明險， 四十不善三十垢， 十六放逸十八界， 二十五有悉無餘， 二十重塵皆遠離， 二十八種世間怖， 我於此處以精進， 如是一切悉超過。 證獲如來五百吼， 並得百千圓滿法， 九十八使諸隨眠， 罪樹枝葉將根本， 我以智慧而為火， 於此焚燒悉無餘。 愛疑積集如瀑河， 諸見之水常盈滿， 我於此處以智日， 威光曝之使空竭。 邪偽諂曲慳嫉等， 如是過患煩惱林， 我今於此以智火， 焚燒一切悉令滅
現代漢語譯本 如同世俗的君王登基，也會在七日內避免遷徙， 諸佛成為法王也是如此，爲了順應世俗，七日內不會移動。 又如勇猛的將領戰勝敵人後，會思考如何安撫被降服的民眾， 諸佛降伏眾魔也是如此，會以跏趺坐的姿勢靜坐七日不起。 貪嗔癡三毒煩惱以及我慢，這些都能損害眾生， 一切煩惱都是有漏的因，我在這裡都將它們斷除。 無漏的智慧之火由此升起，將三毒煩惱焚燒殆盡， 我在這裡以智慧的力量，徹底斬斷生死牢固的羅網。 正確地認知到五蘊的身體都是虛幻不實的，只是由於無始以來的虛妄迷惑而產生， 我執和我所執這兩種無明，以及各種邪見都被消滅。 各種障礙如同茂密的森林，四種顛倒的認知，都被善根的智慧之火燒盡， 將虛妄的覺知當作裝飾，這種由妄想產生的執著，在獲得菩提后都被捨棄。 六十五種無明的險境，四十種不善的行徑，三十種污垢， 十六種放逸，十八種界限，二十五種存在，都被徹底清除， 二十重塵垢都被遠離，二十八種世間的恐懼， 我在這裡以精進的力量，將這一切都超越。 證得了如來的五百種獅子吼，並獲得了百千種圓滿的法門， 九十八種煩惱的隨眠，如同罪惡之樹的枝葉和根本， 我以智慧作為火焰，將它們全部焚燒殆盡。 愛慾和疑惑積聚如瀑布般的河流，各種見解之水常常盈滿， 我在這裡以智慧的太陽，用威光將它們曬乾。 邪惡虛偽、諂媚彎曲、慳吝嫉妒等，這些過患如同煩惱的森林， 我如今在這裡以智慧的火焰，將它們全部焚燒消滅。
English version Just as a worldly king ascends the throne, he also avoids moving for seven days, Similarly, when Buddhas become Dharma Kings, they do not move for seven days in accordance with worldly customs. And like a brave general who defeats his enemies, he then considers how to pacify the conquered people, So too, when Buddhas subdue the demons, they sit in the lotus position for seven days without rising. The three poisons of greed, anger, and ignorance, as well as arrogance, all these can harm sentient beings, All afflictions are the cause of outflows, and I have cut them off completely here. The fire of non-outflow wisdom arises from this, burning away the three poisons completely, Here, with the power of wisdom, I have completely severed the strong net of birth and death. Correctly knowing that the aggregates of the body are all unreal, they arise only from beginningless delusion, The two kinds of ignorance, the attachment to 'I' and 'mine', along with all wrong views, are extinguished. Various obstacles are like dense forests, and the four inverted perceptions are all burned away by the fire of good root wisdom, Taking false awareness as an ornament, this attachment arising from delusion is discarded after attaining Bodhi. The sixty-five dangers of ignorance, the forty unwholesome actions, the thirty defilements, The sixteen kinds of laxity, the eighteen realms, and the twenty-five existences are all completely cleared away, The twenty layers of dust are all left behind, and the twenty-eight worldly fears, Here, with the power of diligence, I have transcended all of these. I have attained the five hundred lion's roars of the Tathagata, and have obtained hundreds of thousands of perfect Dharmas, The ninety-eight latent tendencies of afflictions, like the branches and roots of a tree of sin, I use wisdom as fire to burn them all away completely. Desire and doubt accumulate like a waterfall, and the waters of various views are always full, Here, I use the sun of wisdom, with its powerful light, to dry them up. Evil falsehood, flattery, crookedness, stinginess, jealousy, etc., these faults are like a forest of afflictions, Now, here, I use the fire of wisdom to burn them all away completely.
。 誹謗梵聖生諸罪， 根本能令墮惡趣， 我以智藥而投之， 令彼吐盡無有餘。 又我於此處， 獲定慧眾德， 憂悲苦惱眾， 除盡無有餘。 又我於此處， 獲得真實理， 諸結我慢箭， 拔之無有餘。 又我於此處， 以智慧利刀， 斷截我我所， 生死之根本； 亦如彼帝釋， 破壞修羅眾。 又我於此處， 得清凈智眼， 而諸眾生等， 癡翳之所覆， 我以智慧藥， 洗之令得除。 又我於此處， 以解脫冷水， 于彼境界木， 滅除貪火煙。 又我於此處， 以大精進風， 除滅煩惱云， 及以分別電。 又我於此處， 獲得慈三昧， 諸大功德藏， 降伏眾魔軍。 又我於此處， 獲得無愿定， 諸大功德藏， 斷一切煩惱。 又我於此處， 獲得于空定， 諸大功德藏， 斷一切分別。 又我於此處， 獲得無相定， 諸大功德藏， 滅除於戲論。 又我於此處， 獲得三解脫， 神通智慧力， 決除生死網。 又我永斷彼， 無常作常想， 于苦作樂想， 無我作我想
現代漢語譯本 誹謗聖賢會產生各種罪過，這些罪過根本上會導致墮入惡道。 我用智慧的藥物來對治這些罪過，使它們完全吐出，不留一絲殘餘。 我又在這裡，獲得了禪定和智慧等眾多美德，將憂愁、悲傷、痛苦等全部清除，不留一絲殘餘。 我又在這裡，獲得了真實的道理，將各種煩惱的束縛和傲慢的箭矢全部拔除，不留一絲殘餘。 我又在這裡，用智慧的利刃，斬斷了『我』和『我所』的執著，這是生死的根本；就像帝釋天破壞修羅大軍一樣。 我又在這裡，獲得了清凈的智慧之眼，而眾生卻被愚癡的黑暗所覆蓋，我用智慧的藥物洗滌他們，使他們得以清除。 我又在這裡，用解脫的清涼之水，澆滅了境界之木上的貪慾之火的煙霧。 我又在這裡，用大精進的風，吹散了煩惱的雲朵，以及分別的閃電。 我又在這裡，獲得了慈悲的三昧，這是眾多功德的寶藏，能夠降伏一切魔軍。 我又在這裡，獲得了無愿的禪定，這是眾多功德的寶藏，能夠斷除一切煩惱。 我又在這裡，獲得了空性的禪定，這是眾多功德的寶藏，能夠斷除一切分別。 我又在這裡，獲得了無相的禪定，這是眾多功德的寶藏，能夠滅除一切戲論。 我又在這裡，獲得了三種解脫，擁有神通和智慧的力量，能夠徹底斬斷生死的羅網。 我又永遠斷除了將無常視為常，將痛苦視為快樂，將無我視為有我的顛倒妄想。
English version Slandering the holy ones generates various sins, which fundamentally lead to falling into evil realms. I use the medicine of wisdom to counteract these sins, causing them to be completely expelled, leaving no residue. And here, I have attained numerous virtues such as samadhi and wisdom, completely eliminating sorrow, grief, and suffering, leaving no trace. And here, I have attained the true principle, completely uprooting all the bonds of affliction and the arrows of arrogance, leaving no trace. And here, with the sharp blade of wisdom, I have severed the attachments to 'self' and 'what belongs to self,' which are the roots of birth and death; just as Indra destroys the army of Asuras. And here, I have attained the pure eye of wisdom, while beings are covered by the darkness of ignorance. I wash them with the medicine of wisdom, enabling them to be cleansed. And here, with the cool water of liberation, I extinguish the smoke of the fire of greed on the tree of realms. And here, with the wind of great diligence, I dispel the clouds of affliction and the lightning of discrimination. And here, I have attained the samadhi of loving-kindness, which is a treasure of numerous merits, capable of subduing all the armies of Mara. And here, I have attained the samadhi of non-aspiration, which is a treasure of numerous merits, capable of cutting off all afflictions. And here, I have attained the samadhi of emptiness, which is a treasure of numerous merits, capable of cutting off all discriminations. And here, I have attained the samadhi of no-sign, which is a treasure of numerous merits, capable of extinguishing all conceptual proliferations. And here, I have attained the three liberations, possessing the power of supernormal abilities and wisdom, capable of completely severing the net of birth and death. And I have forever severed the inverted thoughts of perceiving impermanence as permanence, suffering as pleasure, and no-self as self.
。 我以精進力， 渡越生死海， 蠲壞諸愛網， 猶如摩竭魚。 我於此覺悟， 一切貪瞋等， 猶如大火聚， 燒爇諸飛蛾。 自我于長夜， 無量無邊劫， 劬勞生死中， 流轉無休已； 今者得止息， 無憂亦無懼， 我所覺悟者， 外道不能覺， 是甘露句義， 能除憂惱等。 我入無畏城， 除諸蘊界處， 愛等皆滅盡， 不復受後身。 我為菩提故， 于無量億劫， 廣行眾善行， 施身肉手足， 功德皆圓滿， 是故於此處。 獲得勝甘露， 無上大菩提， 同諸佛如來， 所證真實法。 隨諸眾生類， 分別而演說， 我今亦復然， 得如是妙法。 能於一剎那， 證知諸世間， 因緣和合生， 空寂無所有， 如乾闥婆城， 如虛空陽焰。 我所得法眼， 普見無邊剎， 猶如於掌中， 視庵摩勒果。 我所得三昧， 一切皆通達， 憶思無量劫， 如從夢中悟。 世間諸天人， 為顛倒想燒， 我今於此處， 如實而能了
現代漢語譯本 我憑藉精進的力量，渡過生死的苦海， 像摩竭魚一樣掙脫各種愛慾的束縛。 我在此覺悟到，一切貪婪、嗔恨等煩惱， 都像巨大的火堆，焚燒著飛蛾般撲向它的人。 自我于漫長的黑夜，無量無邊的劫數中， 在生死輪迴中辛勞，流轉不息； 如今終於得以止息，沒有憂愁也沒有恐懼， 我所覺悟的真理，外道無法領悟， 這是甘露般的教義，能夠消除憂愁煩惱等。 我進入無畏的城池，去除五蘊、十二處、十八界， 愛慾等都已滅盡，不再承受後世的生命。 爲了成就菩提，我在無量億劫中， 廣泛地修行各種善行，佈施身體、肉、手足， 功德都已圓滿，因此在此處， 獲得了殊勝的甘露，無上的大菩提， 與諸佛如來所證悟的真實法相同。 我隨順各種眾生的類別，分別地為他們演說佛法， 我現在也是這樣，得到了如此微妙的佛法。 我能在一剎那間，證知所有世間， 都是因緣和合而生，空寂而無自性， 如同乾闥婆城，如同虛空的陽焰。 我所獲得的法眼，能夠普遍地看到無邊的剎土， 就像在手掌中，觀看庵摩勒果一樣清晰。 我所獲得的三昧，一切都通達無礙， 回憶無量劫的事情，就像從夢中醒來一樣。 世間的諸天和人，被顛倒的妄想所煎熬， 我如今在此處，能夠如實地瞭解這一切。
English version With the power of diligence, I cross the sea of birth and death, Shedding all nets of desire, like a Makara fish. Here I awaken to all greed, hatred, and the like, Like a great fire, burning moths that fly into it. From the long night, through countless eons, I toiled in the cycle of birth and death, endlessly transmigrating; Now I have finally found rest, without sorrow or fear, What I have awakened to, those of other paths cannot grasp, This is the nectar-like teaching, able to dispel sorrow and affliction. I enter the fearless city, removing the aggregates, realms, and sense bases, Desires and the like are all extinguished, no longer receiving future lives. For the sake of Bodhi, through countless billions of eons, I widely practiced all kinds of good deeds, giving away my body, flesh, hands, and feet, My merits are all perfected, therefore here, I have obtained the supreme nectar, the unsurpassed Great Bodhi, The same as the true Dharma realized by all Buddhas and Tathagatas. According to the different kinds of beings, I explain the Dharma to them, I am now also like this, having obtained such wonderful Dharma. In a single moment, I can realize all the worlds, Arising from the union of causes and conditions, empty and without self-nature, Like a Gandharva city, like a mirage in the sky. The Dharma eye I have obtained can universally see boundless lands, As clear as seeing an Amalaka fruit in the palm of my hand. The Samadhi I have obtained, I understand everything without obstruction, Recalling countless eons, as if waking from a dream. The gods and humans of the world are tormented by deluded thoughts, I am now here, able to truly understand all of this.
。 我于無量劫， 求無上菩提， 修行于大慈， 緣修慈心故， 降伏于魔眾。 我于無量劫， 修行于大悲， 緣修悲心故， 滅除諸惱患。 我于無量劫， 修行于大喜， 緣修喜心故， 證於無上道。 我于無量劫， 求無上菩提， 修行于大舍， 緣修舍心故， 證得甘露法。 我適於魔前， 發如是誓言， 若不得佛道， 終不解此坐。 我以金剛智， 滅除無明等， 獲得十種力， 今故解斯坐。 未得今悉得， 諸漏皆已盡， 魔軍悉破散， 今故解斯坐。 五蓋門盡破， 三愛牙悉除， 是故於今者， 方解跏趺坐。』 爾時勝丈夫， 從金剛座起， 復坐于寶座， 受諸天澡浴。 諸天以寶瓶， 滿中盛香水， 與佛天中天， 澡浴身體已。 於是諸天眾， 並諸婇女等， 擊奏天伎樂， 以申于供養。 『汝諸天子等， 應當如是知， 我故七日中， 不起於此座。』」
佛告諸比丘：「如來何故初成正覺，於七日中不起于座？為居此處斷除無始無終生老病死故，於七日觀樹不起
現代漢語譯本 我于無量劫以來，尋求無上的菩提智慧，修行于廣大的慈愛之中，因為修習慈悲心的緣故，降伏了眾多的魔障。我于無量劫以來，修行于廣大的悲憫之中，因為修習悲憫心的緣故，滅除了種種的煩惱和憂患。我于無量劫以來，修行于廣大的喜悅之中，因為修習喜悅心的緣故，證得了無上的道果。我于無量劫以來，尋求無上的菩提智慧，修行于廣大的捨棄之中，因為修習捨棄心的緣故，證得了甘露般的真理。 我曾在魔王面前，發下這樣的誓言：如果不能證得佛道，就終不離開這個座位。我以金剛般的智慧，滅除了無明等煩惱，獲得了十種力量，所以現在才解開這個坐姿。未曾得到的現在都得到了，所有的煩惱都已斷盡，魔軍都被擊潰，所以現在才解開這個坐姿。五種障礙的門都已打破，三種貪愛的牙齒都已拔除，因此今天，才解開這個跏趺坐的姿勢。 那時，這位偉大的丈夫，從金剛座上起身，又坐到寶座上，接受諸天的沐浴。諸天用裝滿香水的寶瓶，為佛陀這位天中之天沐浴身體。於是，諸天大眾，以及眾多的天女等，演奏天上的音樂，以此來表達供養。 『你們這些天子們，應當知道，我在這七天之中，都不會離開這個座位。』 佛陀告訴眾比丘：『如來為什麼在初成正覺后，七天都不離開座位呢？是爲了在此處斷除無始無終的生老病死，所以在這七天里觀樹而不起身。』
English version For countless eons, I have sought supreme Bodhi, practicing great loving-kindness. Through cultivating this loving heart, I subdued the hordes of demons. For countless eons, I have practiced great compassion. Through cultivating this compassionate heart, I extinguished all afflictions and sorrows. For countless eons, I have practiced great joy. Through cultivating this joyful heart, I attained the supreme path. For countless eons, I have sought supreme Bodhi, practicing great equanimity. Through cultivating this equanimous heart, I attained the nectar of truth. Before the demon king, I made this vow: 『If I do not attain Buddhahood, I shall not rise from this seat.』 With diamond-like wisdom, I extinguished ignorance and other afflictions, gaining ten powers. Therefore, I now release this posture. What was not attained is now attained; all defilements are exhausted; the demon army is scattered. Therefore, I now release this posture. The gates of the five hindrances are broken; the fangs of the three cravings are removed. Therefore, today, I release this lotus posture. Then, that great man rose from the diamond seat and sat upon the jeweled throne, receiving the celestial bath. The gods, with jeweled vases filled with fragrant water, bathed the body of the Buddha, the god of gods. Then, the multitude of gods, along with the celestial maidens, played heavenly music, offering their worship. 『You celestial beings should know that for seven days, I will not rise from this seat.』 The Buddha told the monks, 『Why did the Tathagata not rise from his seat for seven days after first attaining enlightenment? It was to eradicate the beginningless and endless cycle of birth, old age, sickness, and death. Therefore, for seven days, he observed the tree without rising.』
。至第二七日周匝經行，三千大千世界以為邊際。至第三七日觀菩提場目不暫舍，亦為居此斷除生死，得阿耨多羅三藐三菩提。至第四七日如來隨近經行，以大海為邊際。
「爾時魔王至世尊所，作如是言：『世尊！無量劫來精勤苦行，方得成佛；入般涅槃，今正是時。惟愿如來入于涅槃，惟愿善逝入于涅槃。』佛言：『波旬！我本發願為欲利益諸眾生故求大菩提，經無量劫勤苦累德，一切眾生於我法中未獲義利，云何速令我入于涅槃？又於世間，三寶未具、眾生未調，未現神通、未說妙法，無量菩薩未發阿耨多羅三藐三菩提心，云何令我入于涅槃？』爾時魔王聞是語已退坐一面，以杖畫地作是念言：『此欲界中於今已去，非我所有。』心生憂惱。是時魔王三女見父愁苦，白其父言：
「『大王何所為， 心生極憂苦？ 今惱大王者， 請說是何人？ 我當以欲牽， 如繩制於象， 令其生染著， 將歸自在宮。』
「爾時魔王說偈報其女言：
「『世間離染人， 貪境不能制， 以彼超過欲， 是故我憂惱
現代漢語譯本：到了第二十七日，佛陀在三千大千世界範圍內來回行走。到了第三十七日，他目光不曾離開菩提樹，也爲了在此斷除生死，證得無上正等正覺。到了第四十七日，如來在附近行走，以大海為邊界。 『那時，魔王來到世尊面前，這樣說道：『世尊！您經過無量劫的精勤苦行，才得以成佛；現在是入涅槃的時候了。唯愿如來入于涅槃，唯愿善逝入于涅槃。』佛陀說：『波旬！我本發願爲了利益一切眾生而求得大菩提，經過無量劫的勤苦積累功德，一切眾生在我的佛法中尚未獲得利益，怎麼能讓我快速入于涅槃呢？而且在世間，三寶尚未完備、眾生尚未調伏，沒有顯現神通、沒有宣說妙法，無量菩薩尚未發起無上正等正覺之心，怎麼能讓我入于涅槃呢？』那時，魔王聽了這話後退坐在一旁，用杖在地上畫著，心裡想著：『這個欲界從今以後，不再屬於我了。』心中生起憂愁煩惱。這時，魔王的三位女兒看到父親愁苦，就對父親說： 『大王您為何如此，心中生起極大的憂愁苦惱？現在讓大王您煩惱的人，請問是誰？我們當用慾望來牽引他，就像用繩子控制大象一樣，讓他產生貪戀執著，然後帶回自在宮。』 『那時，魔王用偈語回答他的女兒說： 『世間那些已經遠離貪慾的人，是無法用貪慾來控制的，因為他們已經超越了慾望，所以我才憂愁煩惱。』
English version: On the twenty-seventh day, the Buddha walked back and forth within the boundary of the three thousand great thousand worlds. On the thirty-seventh day, his eyes did not leave the Bodhi tree, also to cut off birth and death here, and attain Anuttara-samyak-sambodhi. On the forty-seventh day, the Tathagata walked nearby, with the great ocean as the boundary. 『At that time, the Mara King came to the World Honored One and said, 『World Honored One! You have diligently practiced asceticism for countless kalpas to become a Buddha; now is the time to enter Nirvana. May the Tathagata enter Nirvana, may the Sugata enter Nirvana.』 The Buddha said, 『Mara! I originally vowed to seek great Bodhi for the benefit of all sentient beings. After countless kalpas of diligent practice and accumulating merit, all sentient beings have not yet gained benefit from my Dharma. How can I quickly enter Nirvana? Moreover, in the world, the Three Jewels are not yet complete, sentient beings are not yet tamed, no supernatural powers have been displayed, no wonderful Dharma has been preached, and countless Bodhisattvas have not yet aroused the mind of Anuttara-samyak-sambodhi. How can I enter Nirvana?』 At that time, the Mara King, after hearing these words, retreated and sat to one side, drawing on the ground with his staff, thinking in his heart, 『This desire realm, from now on, no longer belongs to me.』 His heart was filled with sorrow and distress. At this time, the three daughters of the Mara King, seeing their father in distress, said to their father: 『Great King, why are you so, with such great sorrow and distress in your heart? Who is it that is now troubling you, Great King? Please tell us. We will use desire to entice him, just like using a rope to control an elephant, making him develop attachment and then bring him back to the Palace of Freedom.』 『At that time, the Mara King replied to his daughters with a verse: 『Those in the world who have abandoned desire cannot be controlled by desire, because they have transcended desire, and that is why I am worried and distressed.』
。』
「此諸魔女，如來為菩薩時已作妖姿擾亂菩薩，種種幻惑無能得便，女人貪染煩惱深重，於是三女更變其形，一為童女之形，一為少婦之形，一為中婦之形，來至佛所。爾時世尊以神通力令彼三女皆成老母。於是三女還至其父所，而說偈言：
「『王說離欲人， 貪境不能染， 我復為變化， 惑亂彼沙門。 人有見我者， 欲盛便嘔血， 今現微妙質， 不動于彼心， 仍以大神通， 化我為老母。 愿王以威力， 令得如本形。』
「爾時魔王報諸女言：『我不見有若天若人能制佛者。汝可自往懺悔前罪，彼攝神力方令汝等複本形耳。』於是魔女至如來所，而說偈言：
「『我等無智慧， 幻惑于如來， 不知田非田， 未識善不善。 我今極生悔， 冀得罪銷滅， 惟愿慈悲力， 令復于本形。』
「爾時如來以慈悲故，即攝神通，令彼魔女還復如本。于第五七日，住目真鄰陀龍王所居之處。是時寒風霖雨七日不霽，龍王心念恐畏風雨上損如來，出其自宮前詣佛所，以身衛佛纏繞七匝，以頭為蓋蔽覆佛上。四方復有無量龍王皆來護佛，龍身委積如須彌山，是諸龍等蒙佛威光，身心安樂得未曾有
現代漢語譯本 『這些魔女，當如來還是菩薩的時候，就曾化作妖艷的姿態來擾亂菩薩，用各種幻術迷惑，卻沒能得逞。女人的貪慾和煩惱深重，於是這三個魔女又改變了她們的形態，一個變成少女的模樣，一個變成**的模樣，一個變成中年婦女的模樣，來到佛陀所在之處。當時，世尊用神通力讓這三個魔女都變成了老婦。於是，這三個魔女回到她們的父親那裡，並說了這樣一首偈語： 『大王說，那些已經離欲的人，不會被貪慾所染污。 我們又變化了形態，想要迷惑那個沙門。 有人看到我們，慾望強烈就會吐血。 現在我們展現出美妙的姿態，卻不能動搖他的心。 他仍然用大神通，把我們變成了老婦。 希望大王用你的威力，讓我們恢復原來的樣子。』 『當時，魔王告訴他的女兒們說：『我沒見過有天人或人類能制服佛陀的。你們可以自己去向他懺悔之前的罪過，他收回神通的力量，才能讓你們恢復原來的樣子。』於是，魔女們來到如來所在之處，並說了這樣一首偈語： 『我們沒有智慧，用幻術迷惑如來。 不知道什麼是田，什麼不是田，不認識什麼是善，什麼是不善。 我們現在非常後悔，希望罪過能夠消除。 只希望您用慈悲的力量，讓我們恢復原來的樣子。』 『當時，如來因為慈悲的緣故，就收回了神通，讓那些魔女恢復了原來的樣子。在第五個七天，佛陀住在目真鄰陀龍王所居住的地方。當時，寒風冷雨連續下了七天不停，龍王心裡擔心風雨會傷害到如來，就從自己的宮殿出來，來到佛陀所在之處，用自己的身體保護佛陀，纏繞了七圈，用頭蓋住佛陀的上方。四方又有無數的龍王都來保護佛陀，龍身堆積如須彌山，這些龍都蒙受佛陀的威光，身心安樂，得到了前所未有的體驗。
English version 『These demonesses, when the Tathagata was a Bodhisattva, had already transformed into seductive forms to disturb the Bodhisattva, using various illusions to deceive, but they were unable to succeed. Women's greed and afflictions are deep, so these three demonesses changed their forms again, one into the appearance of a young girl, one into the appearance of a **, and one into the appearance of a middle-aged woman, and came to where the Buddha was. At that time, the World Honored One used his supernatural power to transform these three demonesses into old women. Then, these three demonesses returned to their father and spoke this verse: 『The king says that those who have abandoned desire cannot be tainted by greed. We transformed our forms again, wanting to deceive that Shramana. If people see us, their desire will be so strong that they will vomit blood. Now we show our exquisite forms, but we cannot move his heart. He still used great supernatural powers to transform us into old women. We hope that the king will use his power to restore us to our original forms.』 『At that time, the demon king told his daughters: 『I have not seen any gods or humans who can subdue the Buddha. You can go and confess your previous sins to him yourselves. Only when he withdraws his supernatural powers can he restore you to your original forms.』 Then, the demonesses came to where the Tathagata was and spoke this verse: 『We have no wisdom, using illusions to deceive the Tathagata. We do not know what is a field and what is not a field, we do not recognize what is good and what is not good. We are now extremely regretful, hoping that our sins can be eliminated. We only hope that you will use your compassionate power to restore us to our original forms.』 『At that time, the Tathagata, out of compassion, withdrew his supernatural powers and restored those demonesses to their original forms. On the fifth seven days, the Buddha stayed at the place where the Mucilinda Dragon King lived. At that time, cold winds and rain continued for seven days without stopping. The Dragon King was worried that the wind and rain would harm the Tathagata, so he came out of his palace and went to where the Buddha was. He used his body to protect the Buddha, coiling around him seven times, and used his head as a cover to shield the Buddha. From all directions, countless Dragon Kings came to protect the Buddha, their dragon bodies piled up like Mount Sumeru. These dragons were blessed by the Buddha's majestic light, and their bodies and minds were at peace, experiencing something unprecedented.』
。過七日已風雨止息，諸龍王等頂禮佛足，右繞三匝還其本宮。
「爾時世尊于第六七日，往尼俱陀樹下近尼連河，是處多諸外道，彼外道眾皆來親覲，慰問世尊：『七日風雨，得無愁惱安樂住耶？』爾時世尊以偈答曰：
「『寂靜而知足， 思惟而證法， 饒益諸眾生， 慈悲於一切。 遠離眾罪垢， 不著於世間， 永斷我慢心， 是最為安樂。』
「爾時世尊于第七七日，至多演林中在一樹下，結跏趺坐觀察眾生，為生老病死之所逼迫，高聲唱言：
「『世間諸眾生， 恒為五欲燒， 應常思舍愛， 愛故便增盛。』」
佛告諸比丘：「時北天竺國兄弟二人為眾商之主，一名帝履富婆，一名婆履，智慧明達極閑世法，其性調柔善能將導，興販貿易息利尤多，以五百乘車載其珍寶還歸本國。是諸商侶有二調牛，一名善生，一號名稱，巧識前路能知安危，示以優缽羅花不勞杖捶，余牛不濟方乃用之。行至乳林，路甚平正，牛足拒地輪轅摧折。是時五百乘車嬰于路傍，二牛為導亦不得進，加諸杖捶亦不能前。時諸商人心懷恐懼，共相謂言：『二牛不行，前途必有可怖之事。』即遣馬騎執持器杖前路而巡
七日過後，風雨停息，眾龍王等頂禮佛足，右繞佛三圈后回到各自的宮殿。 這時，世尊在第六個七日，前往尼拘陀樹下靠近尼連河的地方。那裡有很多外道，他們都來拜見世尊，慰問說：『這七日風雨，您是否安樂無憂？』世尊用偈語回答說：『寂靜而知足，思惟而證法，饒益諸眾生，慈悲於一切。遠離眾罪垢，不著於世間，永斷我慢心，是最為安樂。』 這時，世尊在第七個七日，來到多演林中的一棵樹下，結跏趺坐，觀察眾生被生老病死所逼迫，高聲唱道：『世間諸眾生，恒為五欲燒，應常思舍愛，愛故便增盛。』 佛告訴眾比丘：『當時北天竺國有兄弟二人，是商隊的首領，一個叫帝履富婆，一個叫婆履，他們智慧明達，精通世事，性情溫和，善於引導，經商貿易獲利頗豐。他們用五百輛車裝載珍寶返回本國。這些商隊中有兩頭調教好的牛，一頭叫善生，一頭叫名稱，它們能巧妙地識別前方的道路，知道哪裡安全哪裡危險，用優缽羅花引導它們，不用鞭打。其餘的牛不行，才用鞭子驅趕。當走到乳林時，道路非常平坦，牛蹄卻踩空，車輪也斷裂了。這時，五百輛車都陷在路旁，兩頭領頭的牛也無法前進，即使鞭打也無法向前。商人們心懷恐懼，互相說道：『兩頭牛不走，前面一定有可怕的事情。』於是派騎馬的人拿著武器到前面巡視。
After seven days, the wind and rain ceased, and all the Dragon Kings bowed at the Buddha's feet, circumambulated him three times to the right, and returned to their respective palaces. Then, on the sixth seven-day period, the World Honored One went to the foot of the Nyagrodha tree near the Nairanjana River. There were many non-Buddhists there, and they all came to see the World Honored One, asking, 'Have you been able to live in peace and without worry during these seven days of wind and rain?' The World Honored One replied with a verse: 'Tranquil and content, contemplating and realizing the Dharma, benefiting all beings, with compassion for all. Far from all defilements, not attached to the world, forever cutting off arrogance, this is the greatest happiness.' Then, on the seventh seven-day period, the World Honored One went to a tree in the forest of Muchalinda, sat in the lotus position, and observed that beings were being oppressed by birth, old age, sickness, and death, and loudly proclaimed: 'The beings of the world are constantly burned by the five desires, one should always think of abandoning love, for love only increases it.' The Buddha told the monks, 'At that time, there were two brothers in North India who were leaders of a merchant caravan, one named Diliprabha and the other named Bhari. They were wise and intelligent, well-versed in worldly affairs, gentle in nature, and good at leading. They engaged in trade and made great profits. They were returning to their country with five hundred carts loaded with treasures. Among these merchants were two trained oxen, one named Good Birth and the other named Fame. They were skilled at recognizing the road ahead, knowing where it was safe and where it was dangerous. They were guided with blue lotus flowers, without the need for whips. The other oxen were not as good, and they had to be driven with whips. When they reached the Milk Forest, the road was very flat, but the oxen's hooves slipped, and the wheels broke. At this time, all five hundred carts were stuck on the side of the road, and the two lead oxen could not move forward, even with whipping. The merchants were filled with fear and said to each other, 'If the two oxen won't move, there must be something terrible ahead.' So they sent horse riders with weapons to scout ahead.'
。彼使還已白商主言：『我行前路無諸險難，何為二牛亦不能前？』時護林神忽現其形語商人言：『汝諸商人勿懷恐懼。汝于長夜流轉生死，今得大利。所以者何？有佛世尊出現於世，初成正覺住此林中，不食已來四十九日，汝等應將種種飲食而以上之。』時二調牛便向佛行，而諸商人隨牛而往，行路不遠遙睹如來三十二相、八十種好，身光赫然如日初出。既見佛已，咸生希有恭敬之心，皆作是言：『此為梵王，為是帝釋，為是四天王，為是日月天，為是山神，為是河神？』
「世尊爾時微舉袈裟示彼商人，商人見已即知如來是出家人，心生歡喜，各相謂言：『出家之法非時不食，宜應辦諸美味酥蜜甘蔗乳糜之屬，及時奉施。』諸商人等營辦種種飲食美味，至如來前右繞三匝卻住一面，作如是言：『世尊！哀慜我故受是微供。』」
佛告諸比丘：「如來爾時將欲受彼商人之食，作是思惟：『過去諸佛皆悉持缽，我今當以何器而受斯食？』作是念已，時四天王各持金缽奉上如來，作如是言：『惟愿世尊用我此缽受商人食，憐慜我故，令于長夜獲大安樂。』
「爾時世尊告四天王言：『出家之法不合受汝如是金缽，乃至展轉奉七寶缽，皆悉不受
現代漢語譯本：他派人回去稟告商隊首領說：『我走在前面，路上沒有遇到什麼危險，為什麼兩頭牛卻不能前進呢？』這時，護林神忽然顯現身形，對商人說：『你們這些商人不要害怕。你們在漫長的生死輪迴中漂泊，今天得到了巨大的利益。這是為什麼呢？因為有佛陀世尊出現在世間，剛證得正覺就住在這片樹林中，已經四十九天沒有進食了，你們應該用各種食物供養他。』這時，兩頭調順的牛便向佛陀走去，而商人們也跟隨牛走去，走不遠就遠遠地看見如來具有三十二相、八十種好，身上散發的光芒像初升的太陽一樣耀眼。他們見到佛陀后，都生起了稀有難得的恭敬之心，都說：『這是梵天王，還是帝釋天，還是四大天王，還是日月天，還是山神，還是河神呢？』 世尊當時微微舉起袈裟給商人們看，商人們看到后立刻知道如來是出家人，心中歡喜，互相說道：『出家人的規矩是不在非時進食，應該準備各種美味的酥油、蜂蜜、甘蔗、乳糜等食物，及時供奉。』商人們準備了各種美味的食物，來到如來面前，右繞三圈後站在一邊，說道：『世尊！請您慈悲憐憫我們，接受我們這微薄的供養。』 佛陀告訴眾比丘：『如來當時將要接受商人們的食物時，心想：『過去諸佛都是拿著缽的，我現在應該用什麼器皿來接受這些食物呢？』這樣想著，當時四大天王各自拿著金缽奉獻給如來，說道：『希望世尊用我的這個缽接受商人的食物，憐憫我們，讓我們在漫長的黑夜中獲得大安樂。』 『當時世尊告訴四大天王說：『出家人的規矩不應該接受你們這樣的金缽，乃至輪流奉獻七寶缽，我都不會接受。』
English version: He sent someone back to report to the caravan leader, saying, 'I went ahead, and there were no dangers on the road, so why can't the two oxen move forward?' At that moment, the forest guardian deity suddenly appeared and said to the merchants, 'You merchants, do not be afraid. You have been wandering in the long cycle of birth and death, and today you have gained great benefit. Why is this? Because the Buddha, the World Honored One, has appeared in the world, and having just attained enlightenment, he is dwelling in this forest. He has not eaten for forty-nine days. You should offer him various kinds of food.' At that moment, the two well-trained oxen walked towards the Buddha, and the merchants followed the oxen. Not far away, they saw the Tathagata from afar, possessing the thirty-two marks and eighty minor characteristics, his body radiating light like the rising sun. Having seen the Buddha, they all developed a rare and respectful heart, and they all said, 'Is this Brahma, or Indra, or the Four Heavenly Kings, or the Sun and Moon Deities, or a mountain god, or a river god?' At that time, the World Honored One slightly lifted his robe to show the merchants. Upon seeing this, the merchants immediately knew that the Tathagata was a renunciate. Their hearts filled with joy, and they said to each other, 'The rule for renunciates is not to eat at the wrong time. We should prepare various delicious foods such as ghee, honey, sugarcane, and milk porridge, and offer them in a timely manner.' The merchants prepared various delicious foods and came before the Tathagata. They circumambulated him three times to the right and stood to one side, saying, 'World Honored One! Out of compassion for us, please accept this humble offering.' The Buddha told the monks, 'When the Tathagata was about to receive the food from the merchants, he thought, 'In the past, all Buddhas held a bowl. What vessel should I use to receive this food?' Having thought this, the Four Heavenly Kings each offered a golden bowl to the Tathagata, saying, 'May the World Honored One use my bowl to receive the merchants' food, and out of compassion for us, allow us to obtain great peace and happiness in the long night.' 'At that time, the World Honored One said to the Four Heavenly Kings, 'The rule for renunciates is not to accept golden bowls like yours, nor even the seven precious bowls offered in turn. I will not accept them.'
。』
「是時北方毗沙門天王告余天王言：『我念昔者有青身天，將四石缽來與我等。復有一天，名曰遍光，來白我言：「慎勿用此石缽，宜應供養而作塔想。何以故？未來有佛出興於世，名釋迦牟尼，當以此缽奉上彼佛。」』
「爾時毗沙門天王語余天王言：『欲施石缽今正是時。』四天王各還自宮，與諸眷屬持彼石缽，盛滿天花以香涂之，奏諸天樂供養石缽，來詣佛所各各以缽奉上如來，而白佛言：『世尊！惟愿如來哀受我等，所獻石缽受商人食，令我長夜獲大安樂得成法器，憐愍我故。』
「爾時世尊作是念言：『四大天王以凈信心而施我缽，然我不合受持四缽，若惟受一不受餘三，而彼三王必生嫌恨，是故我今總受四王所獻之缽。』爾時世尊受北方毗沙門天王缽，而說偈言：
「『汝奉善逝缽， 當得上乘器， 我今受汝施， 令汝具念惠。』
「爾時世尊，受提頭賴吒天王缽，而說偈言：
「『以缽施如來， 念慧得增長， 生生受快樂， 速證佛菩提。』
「爾時世尊，受毗婁博叉天王缽，而說偈言：
「『我以清凈心， 受汝清凈缽， 令汝得清凈， 人天所供養
現代漢語譯本 當時，北方毗沙門天王告訴其他天王說：『我記得以前有個青身天人，拿了四個石缽來給我們。後來又有一天人，名叫遍光，來告訴我：「千萬不要用這些石缽，應該供奉起來，並把它當作佛塔一樣看待。為什麼呢？因為未來會有佛陀出世，名叫釋迦牟尼，應當把這些石缽獻給那位佛陀。」』 『當時，毗沙門天王對其他天王說：「現在正是獻出石缽的時候。」四位天王各自回到自己的宮殿，和眷屬們一起拿著那些石缽，盛滿天花，塗上香料，演奏各種天樂來供養石缽，然後來到佛陀所在的地方，各自把石缽獻給如來，並對佛陀說：「世尊！希望如來慈悲接受我們所獻的石缽，用它來接受商人的食物，使我們長夜獲得安樂，成就法器，憐憫我們。」』 『當時，世尊心想：「四大天王以清凈的信心把石缽獻給我，但我不能只接受四個缽中的一個，如果只接受一個而不接受其餘三個，那三位天王一定會心生怨恨，所以我現在要全部接受四位天王所獻的石缽。」當時，世尊接受了北方毗沙門天王獻上的石缽，並說了偈語：』 『「你奉獻給善逝的缽，應當得到上乘的法器，我現在接受你的佈施，讓你具足憶念和智慧。」』 『當時，世尊接受了提頭賴吒天王獻上的石缽，並說了偈語：』 『「用缽佈施給如來，憶念和智慧得以增長，生生世世享受快樂，迅速證得佛菩提。」』 『當時，世尊接受了毗婁博叉天王獻上的石缽，並說了偈語：』 『「我以清凈的心，接受你清凈的缽，讓你得到清凈，為人天所供養。」』
English version At that time, the Northern Heavenly King Vaishravana said to the other Heavenly Kings: 'I remember that in the past there was a blue-bodied deva who brought four stone bowls to us. Later, there was another deva named Vairochana who came and told me: 「Do not use these stone bowls. You should venerate them and regard them as stupas. Why? Because in the future, a Buddha will appear in the world named Shakyamuni, and these bowls should be offered to that Buddha.」』 'At that time, Heavenly King Vaishravana said to the other Heavenly Kings: 「Now is the right time to offer the stone bowls.」 The four Heavenly Kings each returned to their palaces, and with their retinues, they took the stone bowls, filled them with heavenly flowers, anointed them with incense, and played heavenly music to venerate the bowls. Then they came to where the Buddha was, and each offered a bowl to the Tathagata, saying to the Buddha: 「World Honored One! May the Tathagata compassionately accept the stone bowls we offer, and use them to receive the food of merchants, so that we may obtain peace and happiness throughout the long night, become vessels of the Dharma, and be shown compassion.」』 'At that time, the World Honored One thought: 「The four Heavenly Kings have offered me bowls with pure faith, but I cannot accept only one of the four bowls. If I accept one and not the other three, the three kings will surely harbor resentment. Therefore, I will now accept all the bowls offered by the four kings.」 At that time, the World Honored One accepted the bowl offered by the Northern Heavenly King Vaishravana, and spoke a verse:' '「You offer the bowl to the Sugata, you shall obtain the supreme vessel. I now accept your offering, so that you may be endowed with mindfulness and wisdom.」』 'At that time, the World Honored One accepted the bowl offered by Heavenly King Dhritarashtra, and spoke a verse:' '「By offering the bowl to the Tathagata, mindfulness and wisdom will increase. You will enjoy happiness in every life, and quickly attain Buddhahood.」』 'At that time, the World Honored One accepted the bowl offered by Heavenly King Virupaksha, and spoke a verse:' '「With a pure heart, I accept your pure bowl, so that you may attain purity, and be venerated by humans and devas.」』
。』
「爾時世尊，受毗婁勒叉天王缽而說偈言：
「『如來戒無瑕， 汝施無瑕缽， 汝心無瑕故， 得報亦無瑕。』
「爾時世尊受四天王缽已，如是次第相重安置，右手按之，合成一器，四際分明。如來爾時憶念過去，而說偈言：
「『我昔以花盛滿缽， 奉施無量諸如來， 是故今者四天王， 施我堅牢清凈缽。』」
佛告諸比丘：「時彼商眾驅大群牛循路而行，于晨朝時牧人𤛓乳，凡所𤛓者化為醍醐，心生希有，速將醍醐來白商主：『今所𤛓乳，不知何故悉為醍醐？為是吉祥為是不祥？我今未決。』商眾之中有婆羅門，懷貪愛故云：『是不祥，應作大施。』商主遠祖已生梵世，是時現身作婆羅門，于商眾中，說是偈言：
「『汝等往昔發弘誓， 如來若證菩提已， 我當以食奉獻佛， 受我食已轉法輪。 今者如來成正覺， 汝之所愿亦滿足， 世尊應受汝美食， 當轉無上大法輪。 汝今𤛓乳得醍醐， 由此大仙之威力， 好辰善宿吉祥兆， 是故一切皆吉祥。』 梵天演說此偈已， 還隱其形反天上
現代漢語譯本 當時，世尊接受了毗婁勒叉天王的缽，並說了偈語： 『如來的戒律沒有瑕疵，你施捨的缽也沒有瑕疵， 你的心沒有瑕疵，所以得到的果報也沒有瑕疵。』 當時，世尊接受了四大天王的缽后，像這樣依次重疊放置，用右手按住，合成一個器皿，四邊分明。如來當時回憶過去，說了偈語： 『我過去曾用鮮花盛滿缽，奉獻給無數的如來， 所以今天四大天王，施捨給我堅固清凈的缽。』 佛告訴眾比丘：『當時，那些商人們趕著大群牛沿著道路行走，在早晨的時候，牧人擠奶，凡是擠出來的都變成了醍醐，心中感到稀奇，趕緊拿著醍醐來告訴商主：『現在擠的奶，不知道為什麼都變成了醍醐？這是吉祥還是不吉祥？我現在還不能確定。』商人們中有一個婆羅門，因為貪愛而說：『這是不吉祥，應該做大的佈施。』商主遠祖已經轉生到梵天，這時顯現出身形作為婆羅門，在商人們中，說了這個偈語： 『你們過去發過宏大的誓願，如果如來證得菩提， 我應當用食物供養佛，接受我的食物後轉法輪。 現在如來已經成就正覺，你們的願望也已經滿足， 世尊應該接受你們的美食，應當轉無上的大法輪。 你們現在擠奶得到醍醐，這是因為大仙的威力， 這是好時辰、好星宿的吉祥預兆，所以一切都是吉祥的。』 梵天說完這個偈語后，就隱去身形返回天上。
English version At that time, the World Honored One received the bowl from King Virudhaka and spoke a verse: 'The Tathagata's precepts are without flaw, the bowl you offer is without flaw, Your heart is without flaw, therefore the retribution you receive is also without flaw.' At that time, after the World Honored One received the bowls from the Four Heavenly Kings, he placed them one on top of the other in order, pressed them with his right hand, and they merged into one vessel with clear boundaries. The Tathagata then recalled the past and spoke a verse: 'In the past, I filled bowls with flowers and offered them to countless Tathagatas, Therefore, today the Four Heavenly Kings offer me firm and pure bowls.' The Buddha told the monks, 'At that time, those merchants were driving large herds of cattle along the road. In the morning, the herdsmen milked the cows, and all the milk they milked turned into ghee. They were amazed and quickly brought the ghee to tell the merchant leader: 'The milk we milked today, I don't know why, has all turned into ghee. Is this auspicious or inauspicious? I am not sure yet.' Among the merchants was a Brahmin who, out of greed, said, 'This is inauspicious, we should make a great offering.' The merchant leader's ancestor had already been reborn in the Brahma heaven. At this time, he appeared in the form of a Brahmin and, among the merchants, spoke this verse: 'You all made a great vow in the past, that if the Tathagata attained Bodhi, I should offer food to the Buddha, and after receiving my food, turn the Dharma wheel. Now the Tathagata has attained perfect enlightenment, and your wishes have also been fulfilled, The World Honored One should receive your delicious food and should turn the unsurpassed great Dharma wheel. Now you have milked milk and obtained ghee, this is due to the power of the great sage, This is an auspicious omen of a good time and good stars, therefore everything is auspicious.' After Brahma finished speaking this verse, he concealed his form and returned to heaven.
。」
佛告諸比丘：「時諸商人聞此偈已皆大歡喜，即取醍醐選上粳米煮以為糜，和好香蜜盛以栴檀之缽，詣多演林奉上如來，白佛言：『世尊！惟愿哀慜受我此食。』爾時世尊受商人食已，持彼栴檀之缽擲置空中，其缽栴檀一分價直百千珍寶，時有梵天，名曰善梵，接栴檀缽還於梵宮起塔供養，其塔至今諸天香花供養不絕。爾時世尊咒愿商人，而說偈言：
「『汝等所向皆吉祥， 一切財寶悉充滿， 吉祥遍汝左右手， 總汝身形是吉祥， 所求財寶自然至， 以吉祥鬘為首飾。 日月星宿諸天等， 帝釋四王皆擁護， 所去之處既吉祥， 回還亦復獲安樂。 以此施食之功德， 當來得成無上道， 名為末度三皤佛。』 商人蒙記心歡喜。」
佛告諸比丘：「如來最初為二商主及諸商人，而授記莂，時諸商人聞受記已得未曾有，皆悉合掌作如是言：『我從今者歸依如來。』」
大梵天王勸請品第二十五
佛告諸比丘：「如來初成正覺，住多演林中獨坐一處，入深禪定觀察世間，作是思惟：『我證甚深微妙之法，最極寂靜難見難悟，非分別思量之所能解，惟有諸佛乃能知之
現代漢語譯本 佛陀告訴眾比丘：『當時，那些商人聽了這首偈頌后都非常高興，立即取出醍醐，挑選上等粳米煮成粥，調和好香蜜，盛在栴檀木缽中，前往多演林獻給如來，對佛說：『世尊！希望您慈悲接受我們的供養。』當時，世尊接受了商人們的食物后，將那個栴檀木缽拋向空中，那個栴檀木缽的價值相當於百千珍寶。當時，有一位名叫善梵的梵天，接住了栴檀木缽，帶回梵宮建塔供養，至今，諸天仍然用香花不斷地供養那座塔。當時，世尊為商人們祝福，並說了這首偈頌： 『你們所去之處都吉祥，一切財寶都充滿，吉祥遍佈你們的左右手，你們整個身形都吉祥，所求的財寶自然到來，以吉祥的花鬘為頭飾。日月星宿諸天等，帝釋四王都護佑你們，所去之處既吉祥，返回時也獲得安樂。憑藉這次施食的功德，將來能夠成就無上道，名為末度三皤佛。』商人們得到授記，心中歡喜。 佛陀告訴眾比丘：『如來最初為兩位商主和眾商人授記，當時，商人們聽到授記後感到前所未有，都雙手合十說道：『我們從今以後歸依如來。』 大梵天王勸請品第二十五 佛陀告訴眾比丘：『如來初成正覺，住在多演林中獨自靜坐，進入深禪定觀察世間，心想：『我所證悟的甚深微妙之法，極其寂靜，難以見到，難以領悟，不是分別思量所能理解的，只有諸佛才能知道。』
English version The Buddha told the monks, 'At that time, the merchants, upon hearing this verse, were all greatly delighted. They immediately took ghee, selected the finest rice to cook into porridge, mixed it with fragrant honey, and placed it in a sandalwood bowl. They went to the Many-Trees Grove to offer it to the Tathagata, saying to the Buddha, 'World Honored One! We beseech you to accept our offering with compassion.' At that time, the World Honored One accepted the merchants' food and threw the sandalwood bowl into the air. That sandalwood bowl was worth a hundred thousand treasures. Then, a Brahma named Good Brahma caught the sandalwood bowl and took it back to his Brahma palace to build a pagoda for offerings. To this day, the gods still offer incense and flowers to that pagoda without ceasing. At that time, the World Honored One blessed the merchants and spoke this verse: 'May all your destinations be auspicious, may all your treasures be abundant, may auspiciousness pervade your left and right hands, may your entire form be auspicious, may the treasures you seek come naturally, may you be adorned with auspicious garlands. May the sun, moon, stars, and all the gods, including Indra and the Four Heavenly Kings, protect you. May your destinations be auspicious, and may you return in peace and joy. By the merit of this offering, you will attain the unsurpassed path in the future, and be named Matura Sampava Buddha.' The merchants were delighted to receive the prediction. The Buddha told the monks, 'The Tathagata first gave predictions to the two merchant leaders and the merchants. At that time, the merchants, upon hearing the predictions, felt unprecedented joy and all joined their palms, saying, 'From this day forward, we take refuge in the Tathagata.' Chapter Twenty-Five: The Great Brahma King's Entreaty The Buddha told the monks, 'When the Tathagata first attained enlightenment, he stayed alone in the Many-Trees Grove, entered deep meditation, and observed the world, thinking, 'The profound and subtle Dharma that I have realized is extremely tranquil, difficult to see, and difficult to understand. It cannot be comprehended by discriminatory thought; only the Buddhas can know it.'
。所謂超過五蘊入第一義，無處無行體性清凈，不取不捨不可了知，非所顯示，無為無作，遠離六境，非心所計，非言能說不可聽聞，非可觀見，無所掛礙，離諸攀緣至究竟處，空無所得寂靜涅槃。若以此法為人演說，彼等皆悉不能了知，唐捐其功無所利益，是故我應默然而住。』爾時世尊而說偈言：
「『我得甘露無為法， 甚深寂靜離塵垢， 一切眾生無能了， 是故靜處默然住。 此法遠離於言說， 猶如虛空無所染， 思惟心意皆不行， 若人能知甚希有。 此法性離於文字， 孰能悟入其義理？ 于多劫中供養佛， 方能得聞生信解。 不可說有說非有， 非有非無亦復然。 我昔無量劫修行， 未得究竟無生忍， 我於今者得究竟， 常觀諸法無生滅， 一切諸法本性空。 然燈如來授我記， 汝于來世成正覺， 作佛名號釋迦文。 雖于彼時已證法， 今我所得方究竟。 見諸眾生處生死， 不知是法及非法， 世間眾生有可度， 故起大悲而度之。 梵王若來勸請我， 或當爲轉微妙法。』」
佛告諸比丘：「如來說是偈已，眉間白毫放大光明，遍照三千大千世界
現代漢語譯本：『所謂超越五蘊而進入第一義諦，是無處可去、無所作為、本體清凈的狀態，不執取也不捨棄，不可理解，無法顯示，無為無作，遠離六塵境界，不是心所能思量，不是言語所能表達，不可聽聞，不可觀見，沒有任何掛礙，脫離一切攀緣而達到究竟之處，空無所得，寂靜涅槃。如果用這種法去為他人演說，他們都不能理解，徒勞無功，沒有任何利益，所以我就應該保持沉默。』當時，世尊說了這樣的偈語： 『我獲得了甘露般的無為法，甚深寂靜，遠離塵垢，一切眾生都無法理解，所以我就靜靜地保持沉默。此法遠離言語表達，猶如虛空一般不受污染，思維和心意都無法觸及，如果有人能理解，那是非常稀有的。此法的本質脫離文字，誰能領悟其中的真義？在多劫中供養佛，才能聽聞併產生信解。不可說是有，也不可說是沒有，非有非無也是如此。我過去無量劫都在修行，沒有得到究竟的無生法忍，我今天才得到究竟，常常觀察諸法無生滅，一切諸法的本性都是空。燃燈如來給我授記，說你將來會成佛，佛號為釋迦文。雖然那時我已經證得了法，但今天我所得到的才是究竟。看到眾生在生死輪迴中，不知道什麼是法，什麼是非法，世間眾生有可以度化的，所以我生起大悲心去度化他們。如果梵天來勸請我，或許我會為他們轉動微妙的法輪。』 佛告訴眾比丘：『如來說完這偈語后，眉間的白毫放出大光明，遍照三千大千世界。』
English version: 'That which is called going beyond the five aggregates to enter the first principle, is a state of having nowhere to go, nothing to do, and a pure essence. It neither grasps nor abandons, cannot be understood, cannot be shown, is non-active and non-doing, is far from the six sense realms, is not something the mind can conceive, is not something words can express, cannot be heard, cannot be seen, has no attachments, is free from all clinging and reaches the ultimate place, empty and without attainment, peaceful nirvana. If I were to explain this Dharma to others, they would not understand, it would be in vain, and there would be no benefit. Therefore, I should remain silent.' At that time, the World Honored One spoke these verses: 'I have attained the nectar-like unconditioned Dharma, profound and peaceful, free from defilement. All sentient beings are unable to understand it, therefore I remain silent in stillness. This Dharma is beyond words, like the void, unblemished. Thoughts and intentions cannot reach it. If someone can understand it, it is extremely rare. The nature of this Dharma is beyond letters, who can awaken to its true meaning? Only by making offerings to the Buddha for many eons can one hear it and develop faith and understanding. It cannot be said to exist, nor can it be said not to exist, and neither existence nor non-existence is the case. In the past, I practiced for countless eons, without attaining the ultimate non-arising forbearance. Today, I have attained the ultimate, constantly observing that all dharmas are without arising or ceasing, and that the nature of all dharmas is empty. Dipankara Buddha gave me a prophecy, saying that you will become a Buddha in the future, with the name Shakyamuni. Although I had already realized the Dharma at that time, what I have attained today is the ultimate. Seeing sentient beings in the cycle of birth and death, not knowing what is Dharma and what is not, there are sentient beings in the world who can be liberated, so I generate great compassion to liberate them. If Brahma comes to request me, perhaps I will turn the subtle Dharma wheel for them.' The Buddha told the monks, 'After the Tathagata spoke these verses, the white hair between his eyebrows emitted a great light, illuminating the three thousand great thousand worlds.'
。爾時娑婆世界主螺髻梵王以佛威神，即知如來默然之旨，作是思惟：『我應往彼勸請如來轉於法輪。』告諸梵眾作如是言：『仁者！世間眾生善法損減惡法增長。何以故？如來得阿耨多羅三藐三菩提，默然而住不轉法輪，我等宜往勸請如來。』是時梵王與六十八拘胝梵眾來詣佛所，頂禮佛足右繞三匝卻住一面，而白佛言：『世尊！世間眾生今當損減。何以故？如來為諸眾生求無上覺，今得成佛默然而住不轉法輪，以是之故眾生損減。善哉世尊！善哉善逝！愿為眾生起哀愍心而轉法輪。世尊！多有眾生堪能悟入甚深之法，惟愿世尊轉於法輪。』爾時大梵天王以偈贊曰：
「『如來勝智， 最極圓滿， 放大光明， 普照世界。 當以慧日， 開於人花， 何故棄之， 默然而止？ 佛以法財， 施諸眾生， 于百千劫， 已曾攝受， 世間親者， 寧舍眾生？ 惟愿世尊， 吹大法螺， 擊大法鼓， 然大法燈， 雨大法雨， 建大法幢。 將諸眾生， 超生死海， 煩惱重病， 為療除之， 煩惱猛火， 令其止息， 示無憂惱， 涅槃之路
現代漢語譯本 那時，娑婆世界的主宰螺髻梵王，憑藉佛陀的威神之力，立刻領會了如來默然的旨意，心中思忖：『我應當前往勸請如來轉動法輪。』他告訴眾梵天說：『諸位！世間眾生的善法正在減少，惡法正在增長。這是為什麼呢？因為如來證得無上正等正覺后，卻默然不語，不轉法輪，我們應該前去勸請如來。』當時，梵王與六十八俱胝梵眾來到佛陀所在之處，頂禮佛足，右繞三匝，然後退到一旁，對佛陀說：『世尊！世間眾生現在將要衰減。這是為什麼呢？因為如來爲了眾生求得無上覺悟，如今成佛卻默然不語，不轉法輪，因此眾生將要衰減。善哉，世尊！善哉，善逝！愿您爲了眾生生起憐憫之心，轉動法輪。世尊！有很多眾生能夠領悟甚深的佛法，唯愿世尊轉動法輪。』當時，大梵天王以偈頌讚嘆道： 『如來的殊勝智慧，最是圓滿， 放出大光明，普照整個世界。 應當用智慧的太陽，開啟人們心中的蓮花， 為何捨棄他們，默然不語呢？ 佛陀以佛法之財，佈施給眾生， 在百千劫中，已經攝受了他們， 世間如同親人一般，難道要捨棄眾生嗎？ 唯愿世尊，吹響大法螺， 敲響大法鼓，點燃大法燈， 降下大法雨，豎起大法幢。 帶領眾生，超越生死苦海， 為他們療除煩惱重病， 讓煩惱的猛火，得以止息， 指示他們沒有憂愁煩惱的涅槃之路。』
English version At that time, the lord of the Saha world, Brahma with the hair-knot, through the Buddha's majestic power, immediately understood the Tathagata's silent intention, and thought to himself: 'I should go there to urge the Tathagata to turn the Dharma wheel.' He told the Brahma assembly, saying: 'Gentlemen! The good dharmas of sentient beings in the world are diminishing, and evil dharmas are increasing. Why is this? Because the Tathagata has attained Anuttara-samyak-sambodhi, but remains silent and does not turn the Dharma wheel. We should go and urge the Tathagata.' At that time, Brahma, along with sixty-eight kotis of Brahma beings, came to where the Buddha was, bowed at the Buddha's feet, circumambulated him three times to the right, and then stood to one side, saying to the Buddha: 'World Honored One! Sentient beings in the world are now about to decline. Why is this? Because the Tathagata sought supreme enlightenment for the sake of sentient beings, and now having become a Buddha, remains silent and does not turn the Dharma wheel. Therefore, sentient beings will decline. Excellent, World Honored One! Excellent, Well-Gone One! May you, for the sake of sentient beings, generate a compassionate heart and turn the Dharma wheel. World Honored One! There are many sentient beings capable of understanding the profound Dharma, may the World Honored One turn the Dharma wheel.' At that time, the Great Brahma King praised with a verse: 'The Tathagata's supreme wisdom, is most perfect and complete, Releases great light, illuminating the entire world. Should use the sun of wisdom, to open the lotus flowers in people's hearts, Why abandon them, and remain silent? The Buddha uses the wealth of Dharma, to give to sentient beings, In hundreds of thousands of kalpas, has already embraced them, Like family in the world, how can you abandon sentient beings? May the World Honored One, blow the great Dharma conch, Strike the great Dharma drum, light the great Dharma lamp, Rain down the great Dharma rain, erect the great Dharma banner. Lead sentient beings, beyond the sea of birth and death, To cure their heavy illnesses of afflictions, Let the fierce fire of afflictions, be extinguished, Show them the path to Nirvana, free from worry and distress.'
。 說真實法， 開解脫門， 令諸生盲， 得凈法眼， 斷除生老， 病死之患。 非天非人， 亦非帝釋， 而能斷除， 生死煩惱。 我及天眾， 勸請如來， 轉於法輪。 以此勸請， 所生功德， 同於世尊， 轉於法輪， 度脫眾生。』」
佛告諸比丘：「爾時世尊默然而住，大梵天王與諸天眾俱，以天栴檀香末及沉水香末供養佛已，忽然不現。」
佛告諸比丘：「爾時如來為令世間尊重法故，為令甚深妙法得開顯故，入深禪定觀察世間，作是念言：『我證甚深微妙之法，最極寂靜難見難悟，非分別思量之所能解，惟有諸佛乃能知之。所謂超過五蘊入第一義，無處無行體性清凈，不取不捨不可了知，非所顯示，無為無作，遠離六境，非心所計，非言能說不可聽聞，非可觀見，無所掛礙，離諸攀緣至究竟處，空無所得寂靜涅槃。若以此法為人演說，彼等皆悉不能了知，唐捐其功無所利益，是故我應默然而住。』
「爾時大梵天王以佛威神，復知如來默然之旨，往詣釋提桓因所，而語之言：『憍尸迦！汝今應知，世間眾生處在生死黑暗稠林，善法損減惡法增長。何以故？如來棄之不轉法輪。憍尸迦！我等當共往詣佛所勸請如來
現代漢語譯本：
『宣說真實的佛法，開啟解脫之門，使那些像盲人一樣的眾生，得到清凈的法眼，斷除生、老、病、死的憂患。
不是天神，不是人類，也不是帝釋天，能夠斷除生死煩惱。
我和天眾，勸請如來，轉動法輪。以此勸請所產生的功德，等同於世尊轉動法輪，度脫眾生。』
佛告訴眾比丘：『那時，世尊默然不語。大梵天王和眾天神一起，用天上的栴檀香末和沉水香末供養佛后，忽然消失不見。』
佛告訴眾比丘：『那時，如來爲了讓世間尊重佛法，爲了讓甚深微妙的佛法得以顯現，進入深禪定觀察世間，心中想道：『我所證悟的甚深微妙之法，最極寂靜，難以見到，難以領悟，不是分別思量所能理解的，只有諸佛才能知道。這法是超越五蘊，進入第一義諦，無處可去，無行可為，體性清凈，不取不捨，不可了知，無法顯示，無為無作，遠離六境，不是心所能計量的，不是言語所能表達的，不可聽聞，不可觀見，沒有任何掛礙，脫離一切攀緣，到達究竟之處，空無所得的寂靜涅槃。如果用這種法為他人演說，他們都不能理解，徒勞無功，沒有任何利益，所以，我應該保持沉默。』
『那時，大梵天王憑藉佛的威神，又知道如來默然的旨意，前往釋提桓因那裡，對他說：『憍尸迦！你現在應該知道，世間眾生處在生死黑暗的稠林中，善法減少，惡法增長。為什麼呢？因為如來捨棄了不轉法輪。憍尸迦！我們應當一起前往佛所，勸請如來。』
English version:
'Speaking the true Dharma, opening the gate of liberation, enabling those beings who are like the blind to obtain the pure Dharma eye, cutting off the worries of birth, old age, sickness, and death.
Not gods, not humans, nor even Indra, can cut off the afflictions of birth and death.
I and the heavenly host urge the Tathagata to turn the Dharma wheel. The merit generated by this urging is equal to that of the World Honored One turning the Dharma wheel and liberating sentient beings.'
The Buddha told the monks, 'At that time, the World Honored One remained silent. The Great Brahma King, together with the heavenly host, offered incense powder of heavenly sandalwood and agarwood to the Buddha, and then suddenly disappeared.'
The Buddha told the monks, 'At that time, the Tathagata, in order to make the world respect the Dharma, and in order to reveal the profound and subtle Dharma, entered deep meditation to observe the world, thinking: 『The profound and subtle Dharma that I have realized is most tranquil, difficult to see, difficult to understand, not something that can be comprehended by discriminatory thought, only the Buddhas can know it. This Dharma transcends the five aggregates and enters the ultimate truth, with no place to go, no action to take, its nature is pure, neither grasping nor abandoning, unknowable, unshowable, non-active, non-doing, far from the six senses, not something the mind can measure, not something words can express, inaudible, invisible, without any hindrance, free from all clinging, reaching the ultimate place, the empty and unattainable tranquil Nirvana. If I were to explain this Dharma to others, they would not be able to understand, it would be in vain, without any benefit, therefore, I should remain silent.』
'At that time, the Great Brahma King, through the Buddha's divine power, also knew the Tathagata's intention of remaining silent, and went to Indra, saying to him: 『Kausika! You should know now that sentient beings in the world are in the dense forest of the darkness of birth and death, good Dharma is decreasing, and evil Dharma is increasing. Why? Because the Tathagata has abandoned turning the Dharma wheel. Kausika! We should go together to the Buddha and urge the Tathagata.'
。何以故？諸佛如來若不勸請皆悉默然，是故今者我與汝等，往詣佛所勸請如來轉於法輪，為令世間敬重法故。』爾時大梵天王及釋提桓因、四天王天、三十三天、夜摩天、兜率陀天、樂變化天、他化自在天、梵眾天、梵輔天、光音天、廣果天、遍凈天、凈居天，乃至阿迦尼吒天，光明照耀，于夜分中至多演林頂禮佛已，右繞三匝卻住一面。爾時釋提桓因合掌向佛即以偈頌，而請如來轉於法輪：
「『世尊降伏諸魔怨， 其心清凈如滿月， 愿為眾生從定起， 以智慧光照世間。』
「釋提桓因說是偈已，如來爾時猶故默然。螺髻梵王語釋提桓因言：『憍尸迦！不應如是而為勸請。』於是大梵天王即從座起，偏袒右肩右膝著地合掌向佛，以偈請曰：
「『如來今已降魔怨， 智慧光明照一切， 世間根熟有堪度， 惟愿世尊從定起。』
「爾時世尊告梵天言：『我證甚深微妙之法，最極寂靜難見難悟，非分別思惟之所能解，惟有諸佛乃能知之。所謂超過五蘊入第一義，無處無行體性清凈，不取不捨不可了知，非所顯示，無為無作，遠離六境，非心所計，非言能說不可聽聞，非可觀見，無所掛礙，離諸攀緣至究竟處，空無所得寂靜涅槃。若以此法為人演說，彼等皆悉不能了知
現代漢語譯本：『為什麼呢？諸佛如來如果不被勸請，都會保持沉默。因此現在我與你們一起，前往佛陀所在之處，勸請如來轉動法輪，爲了讓世間敬重佛法。』當時，大梵天王和釋提桓因、四天王天、三十三天、夜摩天、兜率陀天、樂變化天、他化自在天、梵眾天、梵輔天、光音天、廣果天、遍凈天、凈居天，乃至阿迦尼吒天，都光明照耀，在夜晚時分來到多演林，頂禮佛陀后，右繞三圈，然後站立在一旁。當時，釋提桓因合掌向佛，用偈頌勸請如來轉動法輪： 『世尊降伏了所有魔怨，他的心清凈如滿月，愿為眾生從禪定中起身，用智慧的光芒照耀世間。』 釋提桓因說完偈頌后，如來當時仍然保持沉默。螺髻梵王對釋提桓因說：『憍尸迦！不應該這樣勸請。』於是大梵天王立即從座位上起身，袒露右肩，右膝跪地，合掌向佛，用偈頌勸請說： 『如來現在已經降伏了魔怨，智慧的光明照耀一切，世間有根基成熟可以被度化的人，只願世尊從禪定中起身。』 當時，世尊告訴梵天說：『我所證悟的是甚深微妙的佛法，極其寂靜，難以見到，難以領悟，不是分別思惟所能理解的，只有諸佛才能知道。這佛法是超越五蘊，進入第一義諦，無處可去，無所作為，體性清凈，不執取也不捨棄，不可了知，無法顯示，無為無作，遠離六境，不是心所能計量的，不是言語所能表達的，不可聽聞，不可觀見，沒有任何掛礙，脫離一切攀緣，到達究竟之處，空無所得的寂靜涅槃。如果用這種佛法為他人演說，他們都不能理解。』
English version: 'Why is that? All Buddhas and Tathagatas remain silent if they are not requested. Therefore, now I, along with you all, shall go to where the Buddha is and request the Tathagata to turn the Wheel of Dharma, so that the world may respect the Dharma.' At that time, the Great Brahma King, along with Shakra Devanam Indra, the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tushita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, the Brahma Assembly Heaven, the Brahma Retinue Heaven, the Abhasvara Heaven, the Subhakrtsna Heaven, the Vehapphala Heaven, the Suddhavasa Heaven, and even the Akanistha Heaven, all shining brightly, came to the Many-Trees Grove in the night. After bowing to the Buddha, they circumambulated him three times to the right and stood to one side. Then, Shakra Devanam Indra, with his palms joined, faced the Buddha and requested the Tathagata to turn the Wheel of Dharma with a verse: 'World Honored One, you have subdued all demonic enemies, your mind is as pure as the full moon. May you rise from your meditation for the sake of all beings, and illuminate the world with the light of wisdom.' After Shakra Devanam Indra spoke this verse, the Tathagata remained silent. The Brahma King with the Conch-like Hair said to Shakra Devanam Indra, 'Kausika! You should not make such a request.' Then, the Great Brahma King immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and faced the Buddha, requesting with a verse: 'The Tathagata has now subdued the demonic enemies, the light of wisdom illuminates all. There are beings in the world whose roots are mature and can be liberated. May the World Honored One rise from meditation.' At that time, the World Honored One said to Brahma, 'What I have realized is the profound and subtle Dharma, extremely tranquil, difficult to see, difficult to understand, not comprehensible by discriminative thought, and only the Buddhas can know it. This Dharma transcends the five aggregates and enters the ultimate truth, has nowhere to go, nothing to do, is pure in nature, neither grasping nor abandoning, cannot be known, cannot be shown, is unconditioned and uncreated, is far from the six sense objects, cannot be measured by the mind, cannot be expressed in words, cannot be heard, cannot be seen, has no attachments, is free from all clinging, reaches the ultimate place, the tranquil Nirvana of emptiness and non-attainment. If I were to explain this Dharma to others, they would not be able to understand.'
。然我常思念是二偈頌：
「『我證逆流道， 甚深難可見， 盲者莫能睹， 故默而不說。 世間諸眾生， 著彼五塵境， 不能解我法， 是故今默然。』
「爾時梵王帝釋及諸天眾聞如是偈，心大憂惱，即於是處忽然不現。」
佛告諸比丘：「復於一時大梵天王，觀摩伽陀國多諸外道等，于地水火風空橫生計度，封著邪見以為正道，而彼眾生有應度者，而知世尊於今猶固默然，復詣佛所頭面禮足，圍繞三匝右膝著地合掌恭敬，以偈請曰：
「『摩伽陀國， 多諸異道， 因邪見故， 種種籌量。 惟愿牟尼， 為開甘露， 最清凈法， 令其得聞。 佛所證法， 清凈離垢， 到于彼岸， 無增無減。 於三界中， 超然特尊， 如須彌山， 顯于大海。 當於眾生， 起哀慜心， 而救濟之， 云何棄捨？ 如來具足， 一切功德， 力無畏等， 惟愿拔濟。 苦惱眾生， 世間人天， 為煩惱病， 之所逼迫， 請佛慈悲， 而救濟之， 惟有如來， 為歸依處。 自昔天人， 隨逐如來， 此等純善， 悉求解脫
現代漢語譯本 然而我常常思念著這兩首偈頌： 『我證悟了逆流之道，這甚深微妙難以看見， 盲人無法看見，所以保持沉默而不說。 世間眾生，執著於五種感官的塵境， 不能理解我的法，因此我今天保持沉默。』 當時，梵天王帝釋和諸天眾聽到這樣的偈頌，心中非常憂愁惱怒，隨即就在那裡忽然消失不見。 佛告訴眾比丘：『又在某個時候，大梵天王觀察摩伽陀國有很多外道等，對於地、水、火、風、空橫生種種推測，執著于邪見，認為那是正道。而那些眾生中有應該被度化的，卻知道世尊現在仍然保持沉默。於是又來到佛的住所，頭面頂禮佛足，圍繞佛三圈，右膝著地，合掌恭敬，用偈頌請求說： 『摩伽陀國，有很多不同的道， 因為邪見的緣故，進行種種的推測。 唯愿牟尼，開啟甘露之門， 最清凈的法，讓他們能夠聽聞。 佛所證悟的法，清凈沒有污垢， 到達彼岸，沒有增減。 在三界之中，超然尊貴， 如同須彌山，顯現在大海之上。 應當對眾生，生起哀憫之心， 而救濟他們，為何要捨棄呢？ 如來具足，一切功德， 力、無畏等等，唯愿您拔濟他們。 苦惱的眾生，世間的人和天人， 被煩惱的疾病，所逼迫， 請佛慈悲，而救濟他們， 只有如來，是他們歸依之處。 從前天人和人，都追隨如來， 這些純善的人，都求解脫。』
English version However, I often contemplate these two verses: 'I have realized the path against the current, which is profound and difficult to see, The blind cannot perceive it, therefore I remain silent and do not speak. The beings in the world, attached to the five sense objects, Cannot understand my Dharma, therefore I remain silent today.' At that time, King Brahma, Indra, and the heavenly hosts, upon hearing these verses, were greatly distressed and troubled, and immediately vanished from that place. The Buddha told the monks: 'Again, at one time, the Great Brahma King observed that in the kingdom of Magadha there were many heretics and others, who made various speculations about earth, water, fire, wind, and space, clinging to wrong views and considering them the right path. And those beings who should be liberated knew that the World Honored One was still silent. So he came again to the Buddha's dwelling, bowed his head to the Buddha's feet, circumambulated him three times, knelt on his right knee, joined his palms in reverence, and requested with verses, saying: 'In the kingdom of Magadha, there are many different paths, Because of wrong views, they engage in various speculations. May the Muni open the gate of nectar, The purest Dharma, so that they may hear it. The Dharma that the Buddha has realized is pure and without defilement, Reaching the other shore, without increase or decrease. Among the three realms, supremely honored, Like Mount Sumeru, appearing above the great ocean. You should have compassion for all beings, And save them, why abandon them? The Tathagata is endowed with all merits, Power, fearlessness, etc., may you liberate them. Suffering beings, people and heavenly beings in the world, Are oppressed by the disease of afflictions, Please, Buddha, have compassion and save them, Only the Tathagata is their refuge. From the past, heavenly beings and people have followed the Tathagata, These pure and virtuous ones all seek liberation.'
。 是若聞法， 皆能領受， 惟愿如來， 為其敷演。 故我今者， 請大精進， 開示妙法， 令見正路。 譬如大云， 雨於一切， 如來法雨， 亦復如是。 潤洽一切， 枯槁眾生， 彼諸人等， 邪見毒刺， 生死稠林， 無始流轉， 未蒙拔濟， 盲無慧目。 將墮深坑。 惟愿導師， 開于正道， 施其甘露。 佛難值遇， 如優曇花， 惟愿度脫， 無依止者。 如來往昔， 發弘誓願， 自既度已， 當度眾生。 幸以慧光， 除諸冥暗， 惟佛大慈， 勿捨本愿。 如師子吼， 如天雷震， 為眾生故， 轉於法輪。』
「爾時世尊以佛眼觀見諸眾生上中下根，或邪定聚，或正定聚，或不定聚。比丘！譬如有人臨清凈池，見彼池中所有草木，或未出水，或與水齊，或已出水，如是三種分明見之，如來觀諸眾生上中下根亦復如是。如來爾時作是思惟：『我若說法，若不說法，邪聚眾生畢竟不知。』復更思惟：『我若說法，若不說法，正聚眾生，皆能了知。』復更思惟：『我若說法，不定眾生亦能了知，我不說法即不了知
現代漢語譯本 『如果他們聽聞佛法，都能領悟接受，只希望如來佛能為他們詳細闡述。所以我們現在，懇請您大發精進，開示這微妙的佛法，讓他們見到正確的道路。譬如巨大的雲朵，降雨滋潤一切，如來的佛法甘霖，也是如此。它滋潤著一切乾枯的眾生，那些人等，被邪見毒刺所傷，在生死輪迴的稠密森林中，無始以來流轉，沒有得到救拔，像盲人一樣沒有智慧的眼睛，即將墮入深淵。只希望導師，開啟正道，施予甘露。佛陀難以值遇，如同優曇花一樣稀有，只希望您能度脫那些無所依靠的人。如來您在過去，發下宏大的誓願，自己既然已經得度，也應當度化眾生。希望您用智慧的光芒，去除一切黑暗，唯愿佛陀您大慈大悲，不要捨棄本來的誓願。像獅子吼一樣，像天雷震動一樣，爲了眾生的緣故，轉動法輪。』 『那時，世尊用佛眼觀察到眾生有上、中、下三種根器，有的屬於邪定聚，有的屬於正定聚，有的屬於不定聚。比丘們！譬如有人來到清澈的池塘邊，看到池塘中所有的草木，有的還沒有露出水面，有的與水面齊平，有的已經露出水面，這三種情況都看得清清楚楚，如來觀察眾生上、中、下三種根器也是如此。如來當時這樣思惟：『我如果說法，或者不說法，邪定聚的眾生畢竟不會知道。』又進一步思惟：『我如果說法，或者不說法，正定聚的眾生，都能瞭解。』又進一步思惟：『我如果說法，不定聚的眾生也能瞭解，我不說法他們就不能瞭解。』
English version 'If they hear the Dharma, they can all understand and accept it. We only wish that the Tathagata would expound it in detail for them. Therefore, we now earnestly request you to exert great diligence, reveal this wonderful Dharma, and let them see the right path. Just like a great cloud, raining down on everything, the Tathagata's Dharma rain is also like this. It nourishes all withered beings. Those people are wounded by the thorns of wrong views, wandering in the dense forest of birth and death, endlessly since the beginning, without being rescued, like blind people without the eyes of wisdom, about to fall into the abyss. We only hope that the guide will open the right path and bestow the nectar. The Buddha is difficult to encounter, as rare as the Udumbara flower. We only hope that you can liberate those who have no refuge. In the past, the Tathagata made great vows that, having already been liberated, you should also liberate all beings. We hope that you will use the light of wisdom to remove all darkness. We only wish that the Buddha, with great compassion, will not abandon your original vows. Like a lion's roar, like a thunderclap, for the sake of all beings, turn the wheel of Dharma.' 'At that time, the World Honored One, with his Buddha eye, observed that beings had three kinds of faculties: superior, middling, and inferior. Some belonged to the group of wrong certainty, some to the group of right certainty, and some to the group of uncertainty. Monks! Just as a person comes to a clear pond and sees all the plants in the pond, some not yet emerging from the water, some level with the water, and some already emerged from the water, clearly seeing these three situations, so too does the Tathagata observe the superior, middling, and inferior faculties of beings. At that time, the Tathagata thought: 'If I preach the Dharma, or if I do not preach the Dharma, beings of wrong certainty will ultimately not know.' He further thought: 'If I preach the Dharma, or if I do not preach the Dharma, beings of right certainty will all understand.' He further thought: 'If I preach the Dharma, beings of uncertainty will also understand, but if I do not preach the Dharma, they will not understand.'
。』諸比丘！如來爾時觀不定聚眾生，起大悲心作如是言：『我本欲為此等眾生轉於法輪故出於世。』又為大梵天王請故，即以偈頌告梵王言：
「『我今為汝請， 當雨于甘露， 一切諸世間， 天人龍神等， 若有凈信者， 聽受如是法。』
「爾時大梵天王聞是偈已，歡喜踴躍得未曾有，頂禮佛足繞無數匝，即于佛前忽然不現。諸比丘！爾時地神告虛空神，唱如是言：『如來今受梵王勸請欲轉法輪，哀愍無量諸眾生故，利益無量諸眾生故，安樂無量諸眾生故，增長天人損減惡趣故，為諸眾生得涅槃故，當轉法輪。』地神作是語已，於一念頃虛空神聞展轉傳至阿迦尼吒天。
「諸比丘！爾時有四護菩提樹天：一名受法，二名光明，三名樂法，四名法行。是四天子頂禮佛足而白佛言：『世尊當於何處轉於法輪？』爾時如來告彼天言：『我于波羅奈國仙人墮處鹿野苑中轉正法輪。』彼天子言：『世尊！此波羅奈鹿野苑中，文物鮮少林泉非勝，然有無量諸餘城邑土地豐饒，人民殷盛園林池沼清凈可樂，何故如來於鹿野苑中而轉法輪？』
「爾時世尊告諸天子言：『仁者不應作如是說
現代漢語譯本：『諸位比丘！如來那時觀察到不定聚的眾生，生起大悲心，這樣說道：』我本來是爲了這些眾生而轉法輪才出世的。』又因為大梵天王的請求，就用偈頌告訴梵王說： 『我今天爲了你的請求，將降下甘露，一切世間，天人龍神等，如果有清凈信仰的人，就聽受這樣的法。』 『那時大梵天王聽到這偈頌后，歡喜踴躍，感到前所未有，頂禮佛足，繞了無數圈，就在佛前忽然消失了。諸位比丘！那時地神告訴虛空神，這樣唱道：』如來現在接受梵王的勸請，將要轉法輪，爲了憐憫無量的眾生，爲了利益無量的眾生，爲了安樂無量的眾生，爲了增長天人而減少惡趣，爲了讓眾生得到涅槃，將要轉法輪。』地神說完這話后，在一念之間，虛空神聽到了，輾轉傳到了阿迦尼吒天。 『諸位比丘！那時有四位守護菩提樹的天神：一名受法，二名光明，三名樂法，四名法行。這四位天子頂禮佛足，對佛說：』世尊應當在何處轉法輪？』那時如來告訴那些天神說：』我將在波羅奈國的仙人墮處鹿野苑中轉正法輪。』那些天子說：』世尊！這波羅奈鹿野苑中，文物稀少，林泉也不算優美，然而有無量其他的城邑，土地豐饒，人民興盛，園林池沼清凈可樂，為什麼如來要在鹿野苑中轉法輪呢？』 『那時世尊告訴諸位天子說：』你們不應該這樣說。』
English version: 'Oh, Bhikkhus! The Tathagata, at that time, observing the beings of uncertain destiny, arose with great compassion and spoke thus: 'I originally came into the world to turn the Wheel of Dharma for these beings.' And because of the request of the Great Brahma King, he then told Brahma in verse: 'I now, for your request, shall rain down the nectar, upon all the worlds, gods, humans, dragons, and spirits, if there are those with pure faith, let them hear and receive this Dharma.' 'At that time, the Great Brahma King, having heard this verse, rejoiced and was elated, feeling unprecedented joy. He bowed at the Buddha's feet, circumambulated him countless times, and then suddenly disappeared before the Buddha. Oh, Bhikkhus! At that time, the Earth God told the Sky God, proclaiming thus: 'The Tathagata now accepts the Brahma King's request and is about to turn the Wheel of Dharma, for the sake of compassion for immeasurable beings, for the benefit of immeasurable beings, for the peace of immeasurable beings, for the increase of gods and humans and the decrease of evil realms, and for the sake of beings attaining Nirvana, he will turn the Wheel of Dharma.' After the Earth God spoke these words, in an instant, the Sky God heard and transmitted it to the Akanishta Heaven. 'Oh, Bhikkhus! At that time, there were four gods who protected the Bodhi tree: one named Receiver of Dharma, the second named Light, the third named Lover of Dharma, and the fourth named Practitioner of Dharma. These four heavenly sons bowed at the Buddha's feet and said to the Buddha: 'World Honored One, where should you turn the Wheel of Dharma?' At that time, the Tathagata told those gods: 'I will turn the Righteous Wheel of Dharma in the Deer Park at the place where the ascetics fell in the country of Varanasi.' Those heavenly sons said: 'World Honored One! In this Deer Park of Varanasi, there are few artifacts, and the forests and springs are not particularly beautiful. However, there are countless other cities with fertile land, prosperous people, and gardens and ponds that are pure and delightful. Why does the Tathagata turn the Wheel of Dharma in the Deer Park?' 'At that time, the World Honored One told the heavenly sons: 'You should not speak like this.'
。所以者何？我念往昔於此波羅奈城，供養六十千億那由他諸佛如來，以要言之，九萬一千拘胝諸佛，皆於是處轉正法輪，一切甚深微妙之法皆從中出，是故此地常為天、龍、夜叉、乾闥婆、羅剎等之所守護。以是義故，如來於彼鹿野苑中而轉法輪。』」
方廣大莊嚴經卷第十 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第十一
唐天竺三藏地婆訶羅譯
轉法輪品第二十六之一
爾時佛告諸比丘：「如來所作已辦，棄捨重擔，拔煩惱根，凈諸塵垢，摧滅外道，降伏魔軍，入佛甚深微妙之理，已得知見，成就十力、四無所畏、十八不共，一切佛法無不具足，五眼清凈觀察世間。作是思惟：『誰應最初堪受我法？根性淳熟易可調柔，于所聞義速能開悟，清凈離染薄貪瞋癡，於我所說而無忽忘，能令示教不生劬勞，若有所聞永無退失？』作是念已，觀彼外道羅摩之子聰明有智，雖具煩惱三垢微薄。『若聞我法速能證知，彼得非想非非想定，常為弟子演說修習，今在何處？』以佛眼觀，見其命終已經七日。時有諸天頂禮我足而白我言：『世尊！彼人命終經於七日。如來為菩薩時，已能先知如來有大智力，其人若不命終堪受正法
現代漢語譯本：這是什麼原因呢？我回憶過去，在這波羅奈城，我曾供養六十千億那由他諸佛如來。總而言之，九萬一千拘胝諸佛，都在這裡轉動正法輪，一切深奧微妙的佛法都從這裡產生。因此，這地方常為天、龍、夜叉、乾闥婆、羅剎等守護。因為這個緣故，如來在鹿野苑中轉動法輪。 現代漢語譯本：方廣大莊嚴經卷第十，大正藏第03冊No.0187方廣大莊嚴經。 現代漢語譯本：方廣大莊嚴經卷第十一，唐天竺三藏地婆訶羅譯。 現代漢語譯本：轉法輪品第二十六之一。 現代漢語譯本：那時，佛告訴眾比丘：『如來所作已完成，已放下重擔，拔除了煩惱的根源，清凈了各種塵垢，摧毀了外道，降伏了魔軍，進入了佛的深奧微妙的道理，已經知曉並看見，成就了十力、四無所畏、十八不共法，一切佛法都已具備，五眼清凈地觀察世間。』佛這樣思惟：『誰應該最先接受我的佛法？根性純熟容易調伏，對於所聽聞的道理能夠迅速開悟，清凈沒有污染，貪嗔癡薄弱，對於我所說的不會忘記，能夠使教導不費力，如果有所聽聞永遠不會退失？』這樣想后，觀察到外道羅摩的兒子聰明有智慧，雖然有煩惱，但三垢很微薄。『如果聽到我的佛法，能夠迅速證悟。他得到了非想非非想定，常常為弟子們演說修習，現在在哪裡呢？』用佛眼觀察，看到他已經去世七天了。這時，有諸天頂禮我的腳，並對我說：『世尊！那個人已經去世七天了。如來作為菩薩時，已經能夠預知如來有大智慧的力量，如果那個人沒有去世，是能夠接受正法的。』
English version: What is the reason for this? I recall that in the past, in this city of Varanasi, I made offerings to sixty thousand billion nayutas of Buddhas, Tathagatas. In short, ninety-one thousand kotis of Buddhas all turned the Dharma wheel in this place. All profound and subtle Dharma originated from here. Therefore, this place is constantly protected by devas, dragons, yakshas, gandharvas, rakshasas, and others. For this reason, the Tathagata turned the Dharma wheel in the Deer Park. English version: The Great Adornment Sutra, Volume 10, Taisho Tripitaka Volume 03, No. 0187, The Great Adornment Sutra. English version: The Great Adornment Sutra, Volume 11, Translated by Tripitaka Master Divakara of Tang Dynasty, India. English version: Chapter 26, Part 1, Turning the Dharma Wheel. English version: At that time, the Buddha said to the bhikshus: 'The Tathagata has completed what needed to be done, has cast off the heavy burden, has uprooted the roots of afflictions, has purified all defilements, has destroyed the heretics, has subdued the demon armies, has entered the profound and subtle principles of the Buddha, has already known and seen, has achieved the ten powers, the four fearlessnesses, the eighteen unshared qualities, and is fully equipped with all the Buddha's teachings. With the five pure eyes, he observes the world. He thought: 'Who should be the first to receive my Dharma? Whose nature is pure and easy to tame, who can quickly awaken to the meaning of what is heard, who is pure and free from defilement, whose greed, anger, and delusion are weak, who will not forget what I say, who can make teaching effortless, and who, if they hear something, will never regress?' After thinking this, he observed that the son of the heretic Rama was intelligent and wise, although he had afflictions, his three defilements were very slight. 'If he hears my Dharma, he can quickly realize it. He has attained the state of neither perception nor non-perception, and often explains and practices it for his disciples. Where is he now?' With the Buddha's eye, he saw that he had passed away seven days ago. At that time, the devas bowed at my feet and said to me: 'World Honored One! That person has passed away for seven days. When the Tathagata was a Bodhisattva, he was already able to foresee that the Tathagata has great wisdom and power. If that person had not passed away, he would have been able to receive the true Dharma.'
。』」
復告諸比丘：「彼羅摩子不聞我法，遂便命終，若不命終我當最初為其說法，彼若聞已即能證知。
「爾時世尊復作是念：『誰應最初堪受我法？根性淳熟易可調柔，于所聞法速能開悟，清凈離染薄貪瞋癡，於我所說而無忽忘，能令示教不生劬勞，若有所聞永無退失？』作是念已，觀彼外道阿羅邏仙人聰明有智，雖具煩惱三垢微薄。『若聞我法速能證知，今為所在？』以佛眼觀，見其命終已經三日。又於是時虛空諸天作如是言：『彼仙命終經於三日，如來為菩薩時，已能先知如來有大智力，其人若不命終堪受正法。』
「復告諸比丘：『彼阿羅邏不聞我法遂便命終，若不命終，我當最初為其說法，彼若聞已即能證知。』爾時世尊復作是念：『誰應最初堪受我法？根性淳熟易可調柔，于所聞法速能開悟，清凈離染薄貪瞋癡，於我所說而無忽忘，能令示教不生劬勞，若有所聞永無退失？』作是念已，觀見五跋陀羅，根性已熟易可調柔。『于所聞法必能開悟，清凈離染三垢微薄，於我所說而無忽忘，能令示教不生劬勞；若不於我得聞正法，復當退失。我昔苦行之時謹心事我，我當最初為彼五人轉正法輪，彼能了知，具足施戒善法圓滿，解脫現前離諸障礙
現代漢語譯本：佛陀又告訴眾比丘：『那位羅摩的兒子沒有聽到我的佛法，就去世了。如果他沒有去世，我本應首先為他說法，他如果聽了，就能證悟。』 『那時，世尊又這樣想：『誰最先能夠接受我的佛法呢？根性純熟，容易調伏，對於聽到的佛法能夠迅速開悟，清凈沒有污染，貪嗔癡薄弱，對於我所說的不會忘記，能夠使我教導時不費力氣，如果聽到什麼，永遠不會退失？』這樣想后，觀察到外道阿羅邏仙人聰明有智慧，雖然有煩惱，但三垢很薄弱。『如果他聽到我的佛法，就能迅速證悟，他現在在哪裡呢？』用佛眼觀察，看到他已經去世三天了。這時，虛空中的諸天這樣說：『那位仙人已經去世三天了，如來作為菩薩時，就已經預知如來有大智慧的力量，如果那個人沒有去世，就能接受正法。』 佛陀又告訴眾比丘：『那位阿羅邏沒有聽到我的佛法就去世了，如果他沒有去世，我本應首先為他說法，他如果聽了，就能證悟。』那時，世尊又這樣想：『誰最先能夠接受我的佛法呢？根性純熟，容易調伏，對於聽到的佛法能夠迅速開悟，清凈沒有污染，貪嗔癡薄弱，對於我所說的不會忘記，能夠使我教導時不費力氣，如果聽到什麼，永遠不會退失？』這樣想后，觀察到五位跋陀羅，根性已經成熟，容易調伏。『對於聽到的佛法必定能夠開悟，清凈沒有污染，三垢很薄弱，對於我所說的不會忘記，能夠使我教導時不費力氣；如果他們沒有從我這裡聽到正法，又會退失。我過去苦行的時候，他們盡心侍奉我，我應當首先為這五個人轉法輪，他們能夠了解，具足佈施、持戒等善法圓滿，解脫就在眼前，遠離各種障礙。』
English version: The Buddha further told the monks, 'That son of Rama did not hear my Dharma and passed away. If he had not passed away, I would have first preached the Dharma to him, and if he had heard it, he would have attained enlightenment.' 'Then, the World Honored One thought, 'Who is the first one who can receive my Dharma? Whose roots are mature, easy to tame, who can quickly awaken to the Dharma they hear, who is pure and unpolluted, whose greed, anger, and ignorance are weak, who will not forget what I say, who will not make my teaching laborious, and who will never regress from what they have heard?' After thinking this, he observed that the ascetic Arada Kalama was intelligent and wise, although he had afflictions, his three defilements were very weak. 'If he heard my Dharma, he would quickly attain enlightenment. Where is he now?' Using his Buddha eye, he saw that he had passed away three days ago. At that time, the gods in the sky said, 'That ascetic has passed away for three days. When the Tathagata was a Bodhisattva, he already knew that the Tathagata had great wisdom and power. If that person had not passed away, he would have been able to receive the true Dharma.' The Buddha further told the monks, 'That Arada Kalama did not hear my Dharma and passed away. If he had not passed away, I would have first preached the Dharma to him, and if he had heard it, he would have attained enlightenment.' Then, the World Honored One thought, 'Who is the first one who can receive my Dharma? Whose roots are mature, easy to tame, who can quickly awaken to the Dharma they hear, who is pure and unpolluted, whose greed, anger, and ignorance are weak, who will not forget what I say, who will not make my teaching laborious, and who will never regress from what they have heard?' After thinking this, he observed the five Bhadravargiyas, whose roots were already mature and easy to tame. 'They will surely awaken to the Dharma they hear, they are pure and unpolluted, their three defilements are very weak, they will not forget what I say, they will not make my teaching laborious; if they do not hear the true Dharma from me, they will regress again. When I was practicing asceticism, they served me wholeheartedly. I should first turn the wheel of Dharma for these five people. They will understand, they will be complete with the good dharmas of giving and precepts, and their liberation will be at hand, free from all obstacles.'
。』即以佛眼觀見五跋陀羅，在波羅奈鹿野苑中。」
佛告諸比丘：「爾時如來作是念已，從菩提樹向迦尸國波羅奈城，振動三千大千世界。是時伽耶城傍有一外道，名阿字婆，遙見世尊即前問訊，在一面立而白佛言：『長老瞿曇！諸根恬靜端正可愛，身色晃耀如閻浮金及詹波花。仁者！修何梵行？師為是誰？從誰出家？進止威儀安隱乃爾。今從何來？復何所往？』
「爾時世尊，以偈答曰：
「『我本無有師， 世無與我等， 於法自能覺， 證清凈無漏。』」
「阿字婆言：『瞿曇！汝自謂是阿羅漢耶？』爾時世尊，重以偈答：
「『我為世間， 無上導師， 當度一切， 真阿羅漢。』」
「阿字婆言：『瞿曇！汝自謂為佛耶？』如來答言：『我於世間最為殊勝，滅除一切煩惱惡法，我為正覺。』阿字婆言：『長老瞿曇！汝於今者為何所往？』世尊答言：『我今欲往波羅奈鹿野苑中，為諸盲冥眾生作大光明。』而說偈言：
「『我往波羅奈， 于鹿野苑中， 為盲冥眾生， 擊甘露法鼓， 轉所未曾轉， 無上勝法輪。』
「時阿字婆辭佛南行。如來北逝經伽耶城，城中有龍名曰善見，明日設齋奉請如來
現代漢語譯本：『即以佛眼觀見五跋陀羅，在波羅奈鹿野苑中。』 佛告訴眾比丘：『那時如來這樣想后，從菩提樹前往迦尸國的波羅奈城，震動了三千大千世界。當時伽耶城旁邊有一個外道，名叫阿字婆，遠遠看見世尊，就上前問候，站在一邊對佛說：『長老瞿曇！你的諸根寧靜，端正可愛，身色光耀如閻浮金和詹波花。您修的是什麼梵行？您的老師是誰？您從哪裡出家？您的舉止威儀如此安詳。您從哪裡來？又要到哪裡去？』 那時世尊用偈語回答說： 『我本沒有老師，世上沒有與我相等的人，對於佛法我能自己覺悟，證得清凈無漏的境界。』 阿字婆說：『瞿曇！你自認為是阿羅漢嗎？』那時世尊再次用偈語回答： 『我是世間無上的導師，應當度化一切眾生，是真正的阿羅漢。』 阿字婆說：『瞿曇！你自認為是佛嗎？』如來回答說：『我在世間最為殊勝，滅除了一切煩惱惡法，我是正覺。』阿字婆說：『長老瞿曇！你現在要到哪裡去？』世尊回答說：『我現在要前往波羅奈鹿野苑，為那些盲昧的眾生帶來光明。』並說了偈語： 『我前往波羅奈，在鹿野苑中，為盲昧的眾生，敲響甘露法鼓，轉動從未轉過的，無上殊勝的法輪。』 當時阿字婆向佛辭別，往南走去。如來向北走，經過伽耶城，城中有一條龍名叫善見，第二天設齋飯，邀請如來。
English version: 'That is, with the Buddha's eye, he saw the five Bhadras in the Deer Park of Varanasi.' The Buddha told the monks, 'At that time, after the Tathagata had this thought, he went from the Bodhi tree to the city of Varanasi in the country of Kashi, shaking the three thousand great thousand worlds. At that time, there was a heretic named Ajivaka near the city of Gaya. He saw the World Honored One from afar, went forward to greet him, stood to one side, and said to the Buddha, 'Elder Gautama! Your faculties are tranquil, upright, and lovely. Your body shines like Jambudvipa gold and Champaka flowers. What kind of Brahma conduct do you practice? Who is your teacher? From whom did you leave home? Your deportment is so peaceful. Where do you come from? And where are you going?' At that time, the World Honored One answered in verse: 'I have no teacher, there is no one equal to me in the world, I can awaken to the Dharma myself, and attain the pure and undefiled state.' Ajivaka said, 'Gautama! Do you consider yourself an Arhat?' At that time, the World Honored One answered again in verse: 'I am the supreme guide in the world, I should liberate all beings, I am a true Arhat.' Ajivaka said, 'Gautama! Do you consider yourself a Buddha?' The Tathagata replied, 'I am the most excellent in the world, I have extinguished all afflictions and evil dharmas, I am the Rightly Enlightened One.' Ajivaka said, 'Elder Gautama! Where are you going now?' The World Honored One replied, 'I am now going to the Deer Park of Varanasi, to bring great light to those blind and ignorant beings.' And he spoke in verse: 'I go to Varanasi, in the Deer Park, for the blind and ignorant beings, I will strike the drum of sweet dew Dharma, and turn the unsurpassed, victorious Dharma wheel that has never been turned before.' At that time, Ajivaka bid farewell to the Buddha and went south. The Tathagata went north, passing through the city of Gaya. In the city, there was a dragon named Good Vision, who prepared a vegetarian meal the next day and invited the Tathagata.
。如來食訖往盧醯多婆蘇都村，次復至多羅聚落，次復經娑羅村，如是遊歷，皆為長者居士奉獻飲食，次第而行至恒河邊。是時河水瀑集平流彌岸，世尊欲渡，問彼船人，答言：『與我價直當相濟耳。』
「爾時世尊報船人言：『我無價直。』船人言：『若無價直終不相濟。』如來爾時飛騰虛空達于彼岸。船人見佛現是神通乃自責言：『我無所識，云何不渡如是聖人？』心生憂惱悶絕躄地良久乃蘇，詣頻婆娑羅王具陳所見。王聞是事即敕船人：『自今已往沙門求濟勿受價直。』
「諸比丘！如來至波羅奈，于晨朝時著衣持缽，入城乞食還至本處，飯食訖詣鹿野苑中。時五跋陀羅遙見世尊共相謂言：『沙門瞿曇！放逸貪著不能持戒，欲斷煩惱尋復退墮便失禪定，先修苦行尚無所能，何況今日恣受美食安樂而住？是懈怠人明非道器，我等今者不須敬問，敷置坐處給水洗足，施設飯食一切莫為，隨其自來不應為起，彼若欲坐當指卑座令其就坐。』唯阿若憍陳如不同眾心。爾時世尊漸近五人所居之處，是時五人皆自不安，如鳥在籠為火所逼。比丘當知！世間眾生無有睹佛得安坐者。是時五人皆違本要，不覺忽然俱起迎佛，或有敷置坐具，或有給水洗足，或有撰履或有持衣，皆言：『善來，長老瞿曇！請坐勝座
現代漢語譯本：如來佛吃完飯後前往盧醯多婆蘇都村，接著又到了多羅聚落，然後經過娑羅村。就這樣遊歷，都由長者居士供奉飲食，依次而行到達恒河邊。當時河水暴漲，水流平緩漫過河岸，世尊想要渡河，問船伕，船伕回答說：『給我渡河的費用，我就送你過去。』 這時世尊對船伕說：『我沒有渡河的費用。』船伕說：『如果沒有費用，我終究不會送你過去。』如來當時就飛騰到空中，到達了對岸。船伕看到佛顯現這樣的神通，就責備自己說：『我真是沒有見識，怎麼不送這樣的聖人過河呢？』心中憂愁懊惱，昏厥倒地，過了很久才甦醒過來，於是去見頻婆娑羅王，詳細陳述了所見所聞。國王聽了這件事，就命令船伕說：『從今以後，沙門請求渡河，不要收取費用。』 諸位比丘！如來佛到達波羅奈，在早晨穿好衣服，拿著缽，進入城中乞食，然後回到原來的地方。吃完飯後，前往鹿野苑中。當時五位跋陀羅遠遠地看見世尊，互相說道：『沙門瞿曇！放縱貪慾，不能持戒，想要斷除煩惱卻又退墮，失去了禪定。先前修行苦行尚且一無所成，何況今天恣意享受美食安樂地住著？這是個懈怠的人，明顯不是修道的器皿。我們現在不需要尊敬他，也不用問候他，不用鋪設座位，不用給他水洗腳，不用準備飯食，一切都不要做，讓他自己來，我們不應該起身迎接他。如果他想坐，就指著低下的座位讓他坐下。』只有阿若憍陳如不同意大家的想法。這時世尊漸漸靠近五人居住的地方，當時五人都感到不安，就像籠中的鳥被火逼迫一樣。比丘們應當知道！世間眾生沒有見到佛還能安然坐著的。當時五人都違背了之前的約定，不知不覺地都起身迎接佛，有的鋪設座位，有的給水洗腳，有的拿來鞋子，有的拿著衣服，都說：『歡迎您，長老瞿曇！請坐到尊貴的座位上。』
English version: After the Tathagata finished eating, he went to the village of Lu醯多婆蘇都, then to the settlement of Duoluo, and then passed through the village of Suoluo. In this way, he traveled, and all the elders and lay people offered him food and drink. He proceeded in order until he reached the bank of the Ganges River. At that time, the river water was surging, and the flow was smooth, overflowing the banks. The World Honored One wanted to cross the river and asked the boatman, who replied: 'Give me the fare, and I will take you across.' At this time, the World Honored One said to the boatman: 'I have no fare.' The boatman said: 'If you have no fare, I will not take you across.' The Tathagata then flew into the air and reached the other shore. The boatman, seeing the Buddha manifest such supernatural powers, blamed himself, saying: 'I am truly ignorant, how could I not have taken such a holy person across?' He was filled with sorrow and remorse, fainted and fell to the ground, and only after a long time did he recover. He then went to see King Bimbisara and recounted in detail what he had seen and heard. The king, upon hearing this, ordered the boatman: 'From now on, when a Shramana asks for passage, do not charge a fare.' Monks! The Tathagata arrived at Varanasi. In the morning, he put on his robes, took his bowl, entered the city to beg for food, and then returned to his original place. After eating, he went to the Deer Park. At that time, the five Bhadras saw the World Honored One from afar and said to each other: 'The Shramana Gautama! He indulges in desires and cannot uphold the precepts. He wants to cut off afflictions but then falls back, losing his meditative concentration. He previously practiced asceticism and still achieved nothing, how much less today when he indulges in delicious food and lives in comfort? This is a lazy person, clearly not a vessel for the path. We do not need to respect him now, nor do we need to greet him, nor set up a seat, nor give him water to wash his feet, nor prepare food. Let him come on his own, we should not rise to greet him. If he wants to sit, point to a low seat and let him sit there.' Only Ajnata Kaundinya disagreed with everyone's thoughts. At this time, the World Honored One gradually approached the place where the five were staying. At that time, the five all felt uneasy, like birds in a cage being forced by fire. Monks, you should know! There are no beings in the world who can sit calmly when they see the Buddha. At that time, the five all violated their previous agreement, and without realizing it, they all rose to greet the Buddha. Some set up seats, some gave water to wash his feet, some brought shoes, and some held his robes, all saying: 'Welcome, Elder Gautama! Please sit on the honored seat.'
。』爾時世尊坐彼座已，五人於前禮拜問訊，在一面立，而白佛言：『長老瞿曇！面目端正諸根寂靜，身相光明如閻浮金及詹波花，瞿曇！今者應證出世聖種智耶？』
「爾時世尊語五人言：『汝等不應稱喚如來為長老也，令汝長夜無所利益。』又語五人：『我已證得甘露之法，我今能知向甘露道，我即是佛具一切智，寂靜無漏心得自在。汝等須來，當示汝法教授于汝，汝應聽受如說修行，即于現身得盡諸漏，智慧明瞭解脫而住，梵行成就，所作皆辦不受後有。』又告五人：『汝昔嫌我俱作是言：「長老瞿曇耽著世樂，不堅持戒欲斷煩惱便即退墮。」我適近汝各自不安，是故當知不得稱呼如來為長老也。』五跋陀羅俱白佛言：『世尊！我今愿得於佛法中而為沙門。』佛言：『善來比丘！』鬚髮自落法服著身便成沙門，鬚髮長短如剃經七日，威儀整肅如百臘比丘，即從座起頂禮佛足懺悔先罪，即于如來為大師想，尊重瞻仰生歡喜心。
「爾時世尊入池澡浴，浴訖復於一處靜坐思惟：『過去諸佛當於何座而轉法輪？』作是念時，忽於是處有千寶座從地涌出，如來爾時從本座起，恭敬圍繞初三高座，至第四座結加趺坐。時五跋陀羅頂禮佛足坐于佛前
現代漢語譯本：那時，世尊坐上那個座位后，五個人在他面前禮拜問訊，然後站在一邊，對佛說：『長老瞿曇！您的面容端正，諸根寂靜，身相光明如同閻浮金和詹波花一般。瞿曇！您現在應該已經證得出世的聖種智慧了吧？』 那時，世尊對五個人說：『你們不應該稱呼如來為長老，這樣會讓你們長久以來都得不到利益。』又對五個人說：『我已經證得了甘露之法，我現在能夠知道通往甘露的道路，我就是佛，具有一切智慧，寂靜無漏，心得自在。你們需要來，我將向你們展示佛法，教導你們，你們應該聽從並按照所說的修行，就能在今生斷盡一切煩惱，智慧明瞭，解脫而住，梵行成就，所作皆辦，不再受後有。』又告訴五個人：『你們以前嫌棄我，一起說：「長老瞿曇貪戀世俗享樂，不堅持戒律，想要斷除煩惱卻又退墮。」我靠近你們時，你們各自感到不安，所以應當知道不能稱呼如來為長老。』五跋陀羅一起對佛說：『世尊！我們現在願意在佛法中出家為沙門。』佛說：『善來比丘！』他們的鬚髮自然脫落，法服穿在身上，立刻就成了沙門，鬚髮長短如同剃髮七日，威儀整肅如同百臘比丘，他們立刻從座位上起身，頂禮佛足，懺悔之前的罪過，立刻對如來生起大師的念頭，尊重瞻仰，心生歡喜。 那時，世尊進入池中沐浴，沐浴完畢后又在一個地方思惟：『過去諸佛應當在什麼座位上轉法輪呢？』當他這樣想的時候，忽然在這個地方有千個寶座從地涌出，如來那時從原來的座位起身，恭敬地圍繞著最初的三個高座，然後到第四個座位上結跏趺坐。這時，五跋陀羅頂禮佛足，坐在佛前。
English version: At that time, after the World Honored One sat on that seat, the five people bowed and greeted him, then stood to one side and said to the Buddha: 'Elder Gautama! Your face is upright, your senses are tranquil, and your body is radiant like Jambudvipa gold and Jamba flowers. Gautama! You should have now attained the wisdom of the holy seed that transcends the world, right?' At that time, the World Honored One said to the five people: 'You should not call the Tathagata an elder, as this will not benefit you for a long time.' He also said to the five people: 'I have already attained the Dharma of Ambrosia, and I now know the path to Ambrosia. I am the Buddha, possessing all wisdom, tranquil and without outflows, with a mind that is free. You need to come, and I will show you the Dharma, teach you, and you should listen and practice as instructed. Then, in this very life, you will exhaust all defilements, your wisdom will be clear, you will dwell in liberation, your pure conduct will be accomplished, all that needs to be done will be done, and you will not be subject to future existence.' He also told the five people: 'You used to dislike me, saying together, 「Elder Gautama is attached to worldly pleasures, does not uphold the precepts, and wants to cut off afflictions but then falls back.」 When I approached you, you each felt uneasy, so you should know that you cannot call the Tathagata an elder.' The five Bhadras together said to the Buddha: 'World Honored One! We now wish to leave home in the Buddha's Dharma and become Shramanas.' The Buddha said: 'Welcome, Bhikshus!' Their hair and beards naturally fell off, and they were immediately clothed in monastic robes, becoming Shramanas. Their hair and beards were the length of those who had shaved for seven days, their deportment was as dignified as Bhikshus of a hundred years, and they immediately rose from their seats, bowed at the Buddha's feet, repented of their previous transgressions, and immediately had the thought of the Tathagata as their master, respecting and looking up to him with joy in their hearts. At that time, the World Honored One entered the pond to bathe. After bathing, he pondered in one place: 'On what seat did the Buddhas of the past turn the Dharma wheel?' As he thought this, suddenly a thousand jeweled seats emerged from the ground in that place. The Tathagata then rose from his original seat, respectfully circled the first three high seats, and then sat cross-legged on the fourth seat. At this time, the five Bhadras bowed at the Buddha's feet and sat before him.
。諸比丘！爾時世尊放大光明，其光遍照三千大千世界，于光明網中，而說頌曰：
「『從彼兜率宮， 降生龍毗園， 梵釋咸承捧， 威猛如師子。 十方行七步， 曾無迷惑心， 即以梵音詞， 而作如是唱。 我今於一切， 為最尊最勝， 舍轉輪王位， 當利益眾生。 六年苦行已， 即詣菩提座， 降伏諸魔軍， 疾成無上道。 梵釋諸天眾， 勸請轉法輪， 哀慜諸世間， 嘿然而受請。 以堅固願力， 向于鹿苑中， 仙人所墮處， 演說無上法。 此法無數劫， 修習之所證， 汝等樂聞者， 速應來聽受。 人天身難得， 佛出世甚難， 聞法起信心， 斯人亦復難。 汝不生八難， 今獲人天身， 值佛聞正法， 而能有凈信。 汝于百千劫， 未曾聞正法， 今者得值遇， 宜應善修習。』」
佛告諸比丘：「光明網中說如是偈，覺悟三千大千世界一切人天等眾，『汝可速來！今佛世尊轉於法輪。』諸天龍等聞是語已，從其本宮來詣佛所
現代漢語譯本 『諸位比丘！』當時，世尊放出大光明，這光明遍照三千大千世界。在光明網中，世尊說了這樣的偈頌： 『從兜率天宮降生到藍毗尼園，梵天和帝釋天都恭敬地捧著我，我的威猛如同獅子一般。 在十個方向各走了七步，心中沒有絲毫迷惑，隨即用清凈的梵音，唱出這樣的宣告： 『我如今在一切眾生中，是最尊貴、最殊勝的，我捨棄了轉輪王的地位，應當利益一切眾生。 經過六年的苦行之後，我來到菩提樹下，降伏了所有的魔軍，迅速成就了無上的佛道。 梵天、帝釋天以及諸天眾，都勸請我轉動法輪，爲了憐憫世間眾生，我默然接受了他們的請求。 我以堅定的願力，前往鹿野苑中，在仙人曾經墮落的地方，演說無上的佛法。 這佛法是我經過無數劫的修行才證得的，你們如果樂意聽聞，就應當趕快前來聽受。 得到人身和天身是很難的，佛陀出世也很難得，聽聞佛法並生起信心，這樣的人也是很難得的。 你們沒有生在八難之處，如今獲得了人身和天身，值遇佛陀並聽聞正法，而且能夠有清凈的信心。 你們在百千劫中，都未曾聽聞過正法，如今能夠值遇，應當好好地修習。』 佛陀告訴眾比丘：『在光明網中說了這樣的偈頌，覺悟了三千大千世界的一切人天等眾，告訴他們：『你們可以趕快來！現在佛陀世尊要轉動法輪了。』諸天、龍等聽到這些話后，就從各自的宮殿來到佛陀所在的地方。
English version 'Monks!' At that time, the World Honored One emitted a great light, which illuminated the three thousand great thousand worlds. Within that net of light, the World Honored One spoke these verses: 'From the Tushita Heaven, I descended to Lumbini Garden, Brahma and Indra respectfully held me, my might was like a lion. I walked seven steps in each of the ten directions, without any confusion in my mind, and then, with a pure Brahma voice, I made this declaration: 'I am now the most honored and supreme among all beings, I have given up the position of a wheel-turning king, and I shall benefit all sentient beings. After six years of ascetic practice, I came to the Bodhi tree, subdued all the demon armies, and quickly attained the unsurpassed path of Buddhahood. Brahma, Indra, and all the heavenly beings urged me to turn the wheel of Dharma, and out of compassion for the world, I silently accepted their request. With firm vows, I went to the Deer Park, to the place where the ascetics had fallen, and there I expounded the unsurpassed Dharma. This Dharma is what I have attained through countless eons of practice, if you are willing to hear it, you should quickly come and receive it. It is difficult to obtain a human or heavenly body, it is also difficult for a Buddha to appear in the world, and it is also difficult for someone to hear the Dharma and generate faith. You were not born in the eight difficulties, and now you have obtained a human or heavenly body, you have encountered the Buddha and heard the true Dharma, and you are able to have pure faith. For hundreds of thousands of eons, you have never heard the true Dharma, now you are able to encounter it, you should practice it well.' The Buddha told the monks: 'In the net of light, these verses were spoken, awakening all the humans and heavenly beings in the three thousand great thousand worlds, telling them: 'You can come quickly! Now the World Honored Buddha is about to turn the wheel of Dharma.' The gods, dragons, and others, upon hearing these words, came from their respective palaces to the place where the Buddha was.'
。爾時地神以神通力，令此道場縱廣正等七百由旬，種種莊嚴周遍清凈，虛空天神復將種種幢幡寶蓋以為嚴飾，欲界色界諸天子等，將八萬四千寶師子座置道場中，各自請言：『世尊！哀慜我故，為坐此座轉正法輪。』
「諸比丘！爾時東西南北四維上下十方剎土，無量拘胝諸菩薩眾，宿植德本來至佛所，頂禮佛足右繞三匝，合掌恭敬勸請如來轉於法輪。十方三千大千世界，所有釋梵護世及余無量諸天子眾，皆悉頂禮佛足右繞三匝合掌向佛，勸請如來轉於法輪。是諸眾會咸作是言：『唯愿世尊！利益安樂慜念諸眾生故，雨大法雨，建大法幢，吹大法螺，擊大法鼓。』」
佛告諸比丘：「爾時眾中有一菩薩，名曰轉法，持眾寶輪備有千輻，莊嚴綺麗不可稱比，放千光明。又以花鬘寶鈴微妙繒彩無量寶具以為嚴飾。由是菩薩先願力故，感此輪生，供養如來過去諸佛，皆有此輪然後轉法。時彼菩薩持是輪寶，奉獻如來而說偈言：
「『尊憶過去時， 然燈佛授記， 當得成正覺， 號名曰牟尼。 我亦于彼時， 發此弘誓願， 導師得成佛， 當奉此輪寶。 一切人天等， 及諸菩薩眾， 其數無有量， 皆為轉法輪
現代漢語譯本：當時，地神以神通力，使這個道場縱橫廣闊，方正相等，達到七百由旬，各種莊嚴裝飾周遍清凈。虛空中的天神又用各種幢幡寶蓋來裝飾。欲界諸天子等，將八萬四千個寶師子座放置在道場中，各自請求說：『世尊！爲了憐憫我們，請坐上這個座位，轉動正法輪。』 諸位比丘！當時，東西南北四維上下十方剎土，無數的菩薩眾，因為過去種下的德行，來到佛陀所在之處，頂禮佛足，右繞三匝，合掌恭敬，勸請如來轉動法輪。十方三千大千世界，所有的釋梵護世以及其他無數的天子們，都頂禮佛足，右繞三匝，合掌向佛，勸請如來轉動法輪。這些大眾都這樣說：『唯愿世尊！爲了利益安樂，憐憫一切眾生，降下大法雨，建立大法幢，吹響大法螺，敲擊大法鼓。』 佛告訴諸比丘：『當時，大眾中有一位菩薩，名叫轉法，他持有一個眾寶輪，具備一千個輪輻，莊嚴華麗，無法比擬，放出千道光明。又用花鬘、寶鈴、微妙的繒彩和無數的寶物來裝飾。由於這位菩薩過去的發願力，感得這個輪寶產生，用來供養過去諸佛，他們都有這個輪寶然後才轉動法輪。』當時，那位菩薩拿著這個輪寶，奉獻給如來，並說了偈語： 『世尊回憶過去，燃燈佛給你授記，你將成就正覺，號名為牟尼。我也在那個時候，發下這個弘誓大愿，導師成就佛果，我將奉獻這個輪寶。一切人天等，以及諸菩薩眾，他們的數量無數，都是爲了轉法輪。』
English version: At that time, the earth deity, through supernatural power, made this sacred site square and equal, extending seven hundred yojanas in each direction, adorned with various decorations, and completely pure. The celestial deities in the sky further embellished it with various banners, canopies, and precious coverings. The celestial princes of the desire realm placed eighty-four thousand jeweled lion thrones in the sacred site, each requesting, 『World Honored One! Out of compassion for us, please sit on this throne and turn the wheel of the Dharma.』 Monks! At that time, from the ten directions—east, west, south, north, the four intermediate directions, above, and below—countless bodhisattvas, due to the merits they had cultivated in the past, came to the Buddha』s place. They bowed at the Buddha』s feet, circumambulated him three times to the right, and with palms joined respectfully, urged the Tathagata to turn the wheel of the Dharma. From the ten directions, the three thousand great thousand worlds, all the Shakra, Brahma, world-protectors, and countless other celestial princes, all bowed at the Buddha』s feet, circumambulated him three times to the right, and with palms joined, urged the Tathagata to turn the wheel of the Dharma. All these assemblies said in unison, 『We beseech the World Honored One! For the benefit and happiness, and out of compassion for all sentient beings, please rain down the great Dharma rain, erect the great Dharma banner, blow the great Dharma conch, and strike the great Dharma drum.』 The Buddha told the monks, 『At that time, among the assembly, there was a bodhisattva named Turning the Dharma. He held a wheel of many jewels, possessing a thousand spokes, adorned with incomparable splendor, emitting a thousand rays of light. It was also adorned with flower garlands, jeweled bells, exquisite silken fabrics, and countless precious objects. Due to this bodhisattva』s past vows, this wheel was produced, and it was used to make offerings to the Buddhas of the past. They all had this wheel before turning the Dharma.』 At that time, that bodhisattva held this jeweled wheel, offered it to the Tathagata, and spoke in verse: 『The Honored One recalls the past, when Dipankara Buddha gave you the prophecy, that you would attain perfect enlightenment, and be named Muni. At that time, I also made this great vow, that when the Guide attains Buddhahood, I would offer this jeweled wheel. All humans and celestials, and all the bodhisattvas, their numbers are countless, all are for the turning of the Dharma wheel.』
。 各以己神力， 赍種種供具， 寶臺花蓋等， 窮劫說不盡。 三千大千界， 天人阿修羅， 諸龍神眾等， 咸悉一心請。』」
佛告諸比丘：「如來於初夜時默然而過，于中夜分安慰大眾令生歡喜，至后夜已喚五跋陀羅而告之言：『汝等應知！出家之人有二種障。何等為二？一者心著欲境而不能離，是下劣人無識凡愚非聖所行，不應道理，非解脫因，非離欲因，非神通因，非成佛因，非涅槃因。二者不正思惟，自苦其身而求出離，過現未來皆受苦報。比丘！汝等當舍如是二邊，我今為汝說于中道，汝應諦聽常勤修習。何謂中道？正見、正思惟、正語、正業、正命、正精進、正念、正定，如是八法名為中道。』」
佛告諸比丘：「有四聖諦。何等為四？所謂苦諦、苦集諦、苦滅諦、證苦滅道諦。比丘！何等名為苦聖諦？所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛蘊苦，如是名為苦聖諦。何等名為苦集聖諦？所謂愛取有喜與貪俱悕求勝樂，如是名為苦集聖諦。何等名為苦滅聖諦？所謂愛取有喜與貪俱悕求勝樂，盡此一切，如是名為苦滅聖諦。何等名為證苦滅聖道諦？即八聖道，所謂正見乃至正定，此即名為證苦滅聖道諦
現代漢語譯本：他們各自運用自己的神通力量，攜帶各種各樣的供品，如寶臺、花蓋等等，即使窮盡劫數也說不完。三千大千世界的天人、阿修羅、諸龍神等，都一心一意地祈請。 佛陀告訴眾比丘：『如來在初夜時默默地度過，在中夜時安慰大眾，使他們生起歡喜心，到了后夜，就呼喚五跋陀羅，告訴他們說：『你們應當知道！出家之人有兩種障礙。哪兩種呢？第一種是心執著于慾望的境界而不能離開，這是下劣之人，沒有見識的凡夫愚人所為，不是聖人所行的，不合道理，不是解脫的原因，不是離欲的原因，不是神通的原因，不是成佛的原因，不是涅槃的原因。第二種是不正思惟，自己苦待身體而求得解脫，過去、現在、未來都會遭受苦報。比丘們！你們應當捨棄這兩種極端，我現在為你們說中道，你們應當仔細聽，常常勤奮修習。什麼是中道呢？就是正見、正思惟、正語、正業、正命、正精進、正念、正定，這八種法稱為中道。』 佛陀告訴眾比丘：『有四聖諦。哪四種呢？就是苦諦、苦集諦、苦滅諦、證苦滅道諦。比丘們！什麼叫做苦聖諦呢？就是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛蘊苦，這些叫做苦聖諦。什麼叫做苦集聖諦呢？就是愛、取、有、喜與貪俱，希望追求更勝的快樂，這些叫做苦集聖諦。什麼叫做苦滅聖諦呢？就是愛、取、有、喜與貪俱，希望追求更勝的快樂，完全滅盡這一切，這些叫做苦滅聖諦。什麼叫做證苦滅聖道諦呢？就是八聖道，也就是正見乃至正定，這些就叫做證苦滅聖道諦。』
English version: Each using their own divine power, they brought various offerings, such as jeweled platforms and flower canopies, which could not be fully described even in countless eons. The gods, humans, asuras, dragons, and other divine beings of the three thousand great thousand worlds all wholeheartedly requested. The Buddha told the monks, 'The Tathagata passed the first watch of the night in silence. During the middle watch, he comforted the assembly, causing them to rejoice. In the last watch, he called the five Bhadras and told them, 'You should know that there are two obstacles for those who have left home. What are the two? The first is attachment to the realm of desire, which one cannot leave. This is the way of inferior people, ignorant fools, not the way of the saints. It is unreasonable, not a cause of liberation, not a cause of detachment, not a cause of supernatural powers, not a cause of Buddhahood, and not a cause of Nirvana. The second is incorrect thinking, tormenting oneself in seeking liberation, which will bring suffering in the past, present, and future. Monks! You should abandon these two extremes. I will now tell you the Middle Way. You should listen carefully and practice diligently. What is the Middle Way? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These eight practices are called the Middle Way.' The Buddha told the monks, 'There are Four Noble Truths. What are the four? They are the Truth of Suffering, the Truth of the Cause of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering. Monks! What is called the Noble Truth of Suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering what is disliked, the suffering of not getting what one wants, and the suffering of the five aggregates of clinging. These are called the Noble Truth of Suffering. What is called the Noble Truth of the Cause of Suffering? It is craving, grasping, existence, joy, and desire, all seeking greater pleasure. These are called the Noble Truth of the Cause of Suffering. What is called the Noble Truth of the Cessation of Suffering? It is the complete cessation of craving, grasping, existence, joy, and desire, all seeking greater pleasure. This is called the Noble Truth of the Cessation of Suffering. What is called the Noble Truth of the Path to the Cessation of Suffering? It is the Eightfold Noble Path, namely right view to right concentration. This is called the Noble Truth of the Path to the Cessation of Suffering.'
。
「復告比丘：『如是苦法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦集法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦集滅法，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。比丘！如是苦滅證道，我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。復告比丘！苦應知、集應斷、滅應證、道應修，如是四法我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。』
「復告比丘：『我已知苦、已斷集、已證滅、已修道，如是四法我先不從他聞，由善隨順如理思惟，生智生眼生明生遍生慧生光。』
「復告比丘：『我先未見四聖諦，未得阿耨多羅三藐三菩提時，正智未生；我從證見四聖諦法輪已，心得解脫，慧得解脫，不復退失，而以正智得阿耨多羅三藐三菩提。我生已盡，梵行已立，所作已辦，不受後有。』
「爾時世尊出梵音聲，如是梵音從無量功德之所成就，無量劫來修習真實，不假于師自然而悟，發是妙聲，語憍陳如等言：『眼是無常苦空無我、無人無眾生無壽命，猶如腐草，雜土為墻危脆不實，如眼，耳鼻舌身意亦復如是
現代漢語譯本：
又告訴比丘們：『關於苦的真理，我以前不是從別人那裡聽來的，而是通過正確地、如理地思考，生起了智慧、眼光、光明、普遍的理解、洞察力和光芒。比丘們！關於苦的起因的真理，我以前不是從別人那裡聽來的，而是通過正確地、如理地思考，生起了智慧、眼光、光明、普遍的理解、洞察力和光芒。比丘們！關於苦的止息的真理，我以前不是從別人那裡聽來的，而是通過正確地、如理地思考，生起了智慧、眼光、光明、普遍的理解、洞察力和光芒。比丘們！關於通往苦的止息的道路的真理，我以前不是從別人那裡聽來的，而是通過正確地、如理地思考，生起了智慧、眼光、光明、普遍的理解、洞察力和光芒。我又告訴比丘們：『苦應該被瞭解，苦的起因應該被斷除，苦的止息應該被證悟，通往苦的止息的道路應該被修習。』這四項真理我以前不是從別人那裡聽來的，而是通過正確地、如理地思考，生起了智慧、眼光、光明、普遍的理解、洞察力和光芒。』 又告訴比丘們：『我已經瞭解了苦，已經斷除了苦的起因，已經證悟了苦的止息，已經修習了通往苦的止息的道路。』這四項真理我以前不是從別人那裡聽來的，而是通過正確地、如理地思考，生起了智慧、眼光、光明、普遍的理解、洞察力和光芒。』 又告訴比丘們：『在我還沒有見到四聖諦，還沒有證得無上正等正覺的時候，真正的智慧還沒有生起；自從我證見了四聖諦的法輪之後，我的心得到了解脫，我的智慧得到了解脫，不再退失，而是以真正的智慧證得了無上正等正覺。我的生命已經終結，清凈的修行已經建立，該做的事情已經完成，不再有來世。』 那時，世尊發出梵音，這梵音是由無量功德成就的，是無量劫以來修習真實所得，不依賴於老師而自然領悟的，發出了這美妙的聲音，對憍陳如等人說：『眼睛是無常的、苦的、空的、無我的，沒有人和眾生，沒有壽命，就像腐爛的草，用泥土混合做成的墻一樣，是危險的、脆弱的、不真實的。就像眼睛一樣，耳朵、鼻子、舌頭、身體和意識也是如此。』
English version:
'Again, I told the monks: 「This truth of suffering, I did not hear from others before, but through proper and reasoned contemplation, wisdom arose, vision arose, light arose, universal understanding arose, insight arose, and radiance arose. Monks! This truth of the origin of suffering, I did not hear from others before, but through proper and reasoned contemplation, wisdom arose, vision arose, light arose, universal understanding arose, insight arose, and radiance arose. Monks! This truth of the cessation of suffering, I did not hear from others before, but through proper and reasoned contemplation, wisdom arose, vision arose, light arose, universal understanding arose, insight arose, and radiance arose. Monks! This truth of the path leading to the cessation of suffering, I did not hear from others before, but through proper and reasoned contemplation, wisdom arose, vision arose, light arose, universal understanding arose, insight arose, and radiance arose. Again, I told the monks: 『Suffering should be understood, the origin of suffering should be abandoned, the cessation of suffering should be realized, and the path leading to the cessation of suffering should be cultivated.』 These four truths I did not hear from others before, but through proper and reasoned contemplation, wisdom arose, vision arose, light arose, universal understanding arose, insight arose, and radiance arose.」' 'Again, I told the monks: 「I have understood suffering, I have abandoned the origin of suffering, I have realized the cessation of suffering, and I have cultivated the path leading to the cessation of suffering.」 These four truths I did not hear from others before, but through proper and reasoned contemplation, wisdom arose, vision arose, light arose, universal understanding arose, insight arose, and radiance arose.」' 'Again, I told the monks: 「Before I had seen the Four Noble Truths, before I had attained unsurpassed perfect enlightenment, true wisdom had not yet arisen; since I have witnessed the wheel of the Four Noble Truths, my mind has been liberated, my wisdom has been liberated, and I will not regress, but with true wisdom I have attained unsurpassed perfect enlightenment. My life is finished, the pure practice has been established, what needed to be done has been done, and there will be no further existence.」' 'At that time, the World Honored One emitted a Brahma voice, this Brahma voice was achieved by immeasurable merits, it was the result of practicing truth for immeasurable eons, it was naturally understood without relying on a teacher, and this wonderful voice was emitted, saying to Kondanna and others: 『The eye is impermanent, suffering, empty, without self, without person or sentient being, without life, like rotten grass, like a wall made of mixed earth, it is dangerous, fragile, and unreal. Just like the eye, the ear, nose, tongue, body, and mind are also like this.』」'
。憍陳如！一切法從因緣生無有體性，離常離斷猶如虛空，雖無作者及以受者，善惡之法而不敗亡。憍陳如！色是無常苦空無我，受想行識亦復如是，由愛為水潤漬因緣眾苦增長；若得聖道證見諸法體性皆空，即能永滅如是眾苦。憍陳如！由彼分別不正思惟而生無明，更無有餘為無明因，而此分別不至無明。復由無明而生諸行，而此無明不至諸行，乃至行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是等為世間因，更無有餘能為其因。雖生諸法而因不至，法竟無我人眾生受者，舍於此身而至彼蘊；如理思惟無所分別，即滅無明，由無明滅即行滅，行滅即識滅，識滅即名色滅，名色滅即六處滅，六處滅即觸滅，觸滅即受滅，受滅即愛滅，愛滅即取滅，取滅即有滅，有滅即生滅，生滅即老死憂悲苦惱滅。若能如是于蘊界處了悟因緣，爾時得成多陀阿伽度、阿羅訶、三藐三佛陀。如是甚深微妙之法，非諸異道所能了悟。』
「爾時世尊為憍陳如，三轉十二行法輪已，憍陳如等皆悉了達諸法因緣，漏盡意解成阿羅漢。即於是時三寶出現，婆伽婆為佛寶，三轉十二行法輪為法寶，五跋陀羅為僧寶
現代漢語譯本：憍陳如啊！一切法都是由因緣而生，沒有固有的體性，既不是常住不變，也不是斷滅的，就像虛空一樣。雖然沒有作者和接受者，善惡的法則也不會因此而消失。憍陳如啊！色是無常的、苦的、空的、無我的，受、想、行、識也是如此。由於愛如同水一樣滋潤因緣，各種痛苦就會增長；如果能夠證得聖道，見到諸法的體性都是空性的，就能永遠滅除這些痛苦。憍陳如啊！由於不正的分別思惟而產生無明，沒有其他的因素可以作為無明的起因，而這種分別本身並不會導致無明。又由於無明而產生諸行，而這種無明本身並不會導致諸行，乃至行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，這些就是世間的因，沒有其他的因素可以作為它們的起因。雖然諸法產生，但因並不直接導致果，法最終是無我、無人、無眾生、無受者的。捨棄這個身體而到下一個蘊，如理思惟，不作分別，就能滅除無明。無明滅除，諸行就滅除；諸行滅除，識就滅除；識滅除，名色就滅除；名色滅除，六處就滅除；六處滅除，觸就滅除；觸滅除，受就滅除；受滅除，愛就滅除；愛滅除，取就滅除；取滅除，有就滅除；有滅除，生就滅除；生滅除，老死憂悲苦惱就滅除。如果能夠這樣在蘊、界、處中領悟因緣，那時就能成就多陀阿伽度、阿羅訶、三藐三佛陀。這樣甚深微妙的法，不是其他外道所能領悟的。 當時，世尊為憍陳如三轉十二行法輪后，憍陳如等都完全領悟了諸法因緣，漏盡意解，成就了阿羅漢。就在那時，三寶出現，婆伽婆是佛寶，三轉十二行法輪是法寶，五跋陀羅是僧寶。
English version: 'Kaundinya! All dharmas arise from causes and conditions, having no inherent nature. They are neither permanent nor annihilated, like empty space. Although there is no maker or receiver, the laws of good and evil are not lost. Kaundinya! Form is impermanent, suffering, empty, and without self; so are feeling, perception, mental formations, and consciousness. Because love is like water that moistens the causes and conditions, various sufferings increase. If one attains the holy path and sees that the nature of all dharmas is empty, one can permanently extinguish such sufferings. Kaundinya! Ignorance arises from incorrect discriminative thinking, and there is no other cause for ignorance, but this discrimination itself does not lead to ignorance. Furthermore, from ignorance arise volitional activities, but this ignorance does not lead to volitional activities, and so on, until volitional activities condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. These are the causes of the world, and there are no other causes for them. Although dharmas arise, the cause does not directly lead to the result. Ultimately, dharmas are without self, without person, without sentient beings, and without a receiver. Abandoning this body and going to the next aggregate, if one thinks rationally without discrimination, one can extinguish ignorance. With the extinction of ignorance, volitional activities are extinguished; with the extinction of volitional activities, consciousness is extinguished; with the extinction of consciousness, name and form are extinguished; with the extinction of name and form, the six sense bases are extinguished; with the extinction of the six sense bases, contact is extinguished; with the extinction of contact, feeling is extinguished; with the extinction of feeling, craving is extinguished; with the extinction of craving, grasping is extinguished; with the extinction of grasping, becoming is extinguished; with the extinction of becoming, birth is extinguished; and with the extinction of birth, old age, death, sorrow, lamentation, pain, grief, and despair are extinguished. If one can thus understand the causes and conditions in the aggregates, realms, and sense bases, then one will attain Tathagata, Arhat, Samyaksambuddha. Such profound and subtle dharma cannot be understood by other heterodox paths.' 'At that time, after the World Honored One turned the twelve-spoked wheel of Dharma three times for Kaundinya, Kaundinya and the others fully understood the causes and conditions of all dharmas, their outflows were exhausted, their minds were liberated, and they became Arhats. At that very moment, the Three Jewels appeared: the Bhagavan was the Buddha Jewel, the three turns of the twelve-spoked wheel of Dharma were the Dharma Jewel, and the five Bhadras were the Sangha Jewel.'
。佛轉法輪時，六十拘胝欲界諸天、八十拘胝色界諸天，八萬四千人，皆悉遠塵離垢得法眼凈。」
佛告諸比丘：「如來以妙梵之音轉於法輪，其聲遍至十方佛土，彼諸如來各聞三轉十二行妙梵之聲，咸見世尊住波羅奈鹿野苑中而轉法輪。
「是時十方諸佛皆悉默然而不說法，彼土菩薩各從座起而白佛言：『世尊！如來今者何故默然而不說法？』爾時彼佛告諸菩薩言：『汝等應知！釋迦如來於無量劫，勤苦累德勇猛精進行菩薩道，超過無量菩薩之行，于娑婆世界得阿耨多羅三藐三菩提，利益一切起大慈悲轉於法輪。其佛梵音遍至十方無邊剎土，我今聞彼說法之聲，是故默然。』諸菩薩眾聞佛語已，皆發阿耨多羅三藐三菩提心作是誓言：『愿我當來速成佛道，以無漏法眼開悟眾生，同於彼佛。』」
爾時彌勒菩薩前白佛言：「世尊！無量諸來大菩薩眾，愿聞如來轉於法輪所有功德。唯愿世尊！略為宣說法輪之性
現代漢語譯本：佛陀開始轉法輪時，六十俱胝欲界諸天、八十俱胝諸天，以及八萬四千人，都遠離了塵垢，獲得了清凈的法眼。 佛陀告訴眾比丘：『如來以美妙的梵音轉動法輪，其聲音遍及十方佛土。那些佛陀都聽到了三轉十二行的美妙梵音，都看到世尊住在波羅奈鹿野苑中轉動法輪。』 『這時，十方諸佛都保持沉默而不說法。他們國土的菩薩們各自從座位上站起來，對佛說：『世尊！如來現在為什麼沉默而不說法呢？』那時，那些佛陀告訴菩薩們說：『你們應當知道！釋迦如來在無量劫中，勤苦積累功德，勇猛精進地修行菩薩道，超越了無量菩薩的修行，在娑婆世界證得了阿耨多羅三藐三菩提，爲了利益一切眾生而生起大慈悲心，轉動法輪。他的梵音遍及十方無邊的國土，我現在聽到了他說法的聲音，所以保持沉默。』菩薩們聽了佛的話后，都發起了阿耨多羅三藐三菩提心，併發誓說：『愿我將來迅速成就佛道，以無漏的法眼開悟眾生，與那位佛陀一樣。』 這時，彌勒菩薩上前對佛說：『世尊！無量諸佛的大菩薩們，都希望聽到如來轉法輪的所有功德。唯愿世尊！簡略地為我們宣說法輪的性質。』
English version: When the Buddha turned the Dharma wheel, sixty kotis of desire realm devas, eighty kotis of devas, and eighty-four thousand people, all became free from defilement and attained the pure Dharma eye. The Buddha told the bhikshus, 'The Tathagata turns the Dharma wheel with a wonderful Brahma sound, and its sound reaches all the Buddha lands in the ten directions. Those Buddhas all heard the wonderful Brahma sound of three turns and twelve actions, and all saw the World Honored One dwelling in the Deer Park at Varanasi, turning the Dharma wheel.' 'At that time, all the Buddhas in the ten directions remained silent and did not preach. The bodhisattvas in their lands each rose from their seats and said to their Buddhas, 'World Honored One! Why is the Tathagata now silent and not preaching?' At that time, those Buddhas told the bodhisattvas, 'You should know! Shakyamuni Tathagata, in immeasurable kalpas, diligently accumulated merit, practiced the bodhisattva path with courageous vigor, surpassed the practices of immeasurable bodhisattvas, attained Anuttara-samyak-sambodhi in the Saha world, and, for the benefit of all beings, arose with great compassion and turned the Dharma wheel. His Brahma sound pervades the boundless lands of the ten directions, and I now hear the sound of his preaching, therefore I remain silent.' Upon hearing the words of the Buddha, the bodhisattvas all generated the mind of Anuttara-samyak-sambodhi and vowed, 'May I quickly attain Buddhahood in the future, and with the undefiled Dharma eye, enlighten sentient beings, like that Buddha.' At that time, Bodhisattva Maitreya stepped forward and said to the Buddha, 'World Honored One! The great bodhisattvas of immeasurable Buddhas all wish to hear all the merits of the Tathagata turning the Dharma wheel. May the World Honored One! Briefly explain the nature of the Dharma wheel.'
。」
佛告彌勒及諸菩薩言：「善男子！法輪甚深，不可取故；法輪難見，離二邊故；法輪難悟，離作意及不作意故；法輪難知，不可以識識、不可以智知故；法輪不雜；斷除二障方能證故；法輪微妙，離諸喻故；法輪堅固，以金剛智方能入故；法輪難沮，無本際故；法輪無戲論，離攀緣故；法輪不盡，無退失故；法輪普遍，如虛空故。
「彌勒！法輪顯示一切諸法，本性寂靜，不生不滅，無有處所，非分別非不分別，到于實相升于彼岸，空、無相、無愿、無作，體性清凈離諸貪慾，會於真如、同於法性、等於實際，不壞不斷、無著無礙，善入緣起超過二邊不在中間，無能傾動，契于諸佛無功用行，不進不退不出不入，而無所得不可言說。性唯是一而入諸法，是為不二非可安立，歸第一義入實相法，法界平等超過數量，言語路斷心行處滅，不可譬喻平等如空，不離斷常不壞緣起，究竟寂滅無有變易，降伏眾魔摧諸外道，超過生死入佛境界，聖智所行、辟支所證、菩薩所趣，諸佛咨嗟！一切如來同有如是無差別法。彌勒！所轉法輪體性如是
現代漢語譯本 佛對彌勒菩薩及其他菩薩說：『善男子！法輪深奧難測，因為它不可執取；法輪難以見到，因為它遠離了兩種極端；法輪難以領悟，因為它超越了有意識和無意識的努力；法輪難以知曉，因為它不能用意識或智慧來認識；法輪純凈無雜，只有斷除兩種障礙才能證得；法輪微妙，因為它無法用比喻來形容；法輪堅固，只有用金剛智慧才能進入；法輪難以摧毀，因為它沒有起始；法輪沒有虛妄的言論，因為它超越了攀緣；法輪永不窮盡，因為它不會退失；法輪普遍存在，就像虛空一樣。 『彌勒！法輪揭示了一切諸法的本性是寂靜的，不生不滅，沒有固定的處所，既不是分別也不是不分別，它到達實相，到達彼岸，是空、無相、無愿、無作，其體性清凈，遠離一切貪慾，與真如相會，與法性相同，等同於實際，不壞不滅，無執無礙，善於進入緣起，超越兩種極端，不處於中間，無法被動搖，契合諸佛的無功用行，不進不退，不出不入，而無所得，不可言說。其性唯一，卻能進入一切諸法，這就是不二，不可安立，歸於第一義，進入實相之法，法界平等，超越數量，言語之路斷絕，心行之處滅盡，不可比喻，平等如虛空，不離斷常，不壞緣起，最終寂滅，沒有變易，降伏眾魔，摧毀外道，超越生死，進入佛的境界，是聖智所行，辟支佛所證，菩薩所趨，諸佛讚歎！一切如來都具有這樣無差別的法。彌勒！所轉法輪的體性就是這樣。』
English version The Buddha said to Maitreya and all the Bodhisattvas, 'Good men! The Dharma wheel is profound and immeasurable, because it cannot be grasped; the Dharma wheel is difficult to see, because it is free from the two extremes; the Dharma wheel is difficult to comprehend, because it transcends intentional and unintentional efforts; the Dharma wheel is difficult to know, because it cannot be known by consciousness or wisdom; the Dharma wheel is pure and unmixed, only by eliminating the two obstacles can it be realized; the Dharma wheel is subtle, because it is beyond all metaphors; the Dharma wheel is firm, only with diamond wisdom can one enter it; the Dharma wheel is indestructible, because it has no origin; the Dharma wheel is free from idle talk, because it transcends clinging; the Dharma wheel is inexhaustible, because it does not regress; the Dharma wheel is universal, like space. 'Maitreya! The Dharma wheel reveals that the nature of all dharmas is tranquil, without birth or death, without a fixed place, neither discriminating nor non-discriminating, it reaches the true reality, reaches the other shore, is emptiness, signlessness, wishlessness, and actionlessness, its essence is pure, free from all desires, it meets with Suchness, is the same as Dharma-nature, equal to reality, indestructible and unceasing, without attachment or hindrance, skillful in entering dependent origination, transcending the two extremes, not in the middle, cannot be shaken, in accordance with the effortless practice of all Buddhas, neither advancing nor retreating, neither going out nor entering, yet without attainment, beyond words. Its nature is one, yet it enters all dharmas, this is non-duality, cannot be established, returns to the ultimate meaning, enters the Dharma of true reality, the Dharma realm is equal, beyond number, the path of language is cut off, the place of mental activity is extinguished, beyond comparison, equal like space, not separate from permanence or impermanence, not destroying dependent origination, ultimately tranquil, without change, subduing all demons, destroying external paths, transcending birth and death, entering the realm of the Buddha, is the practice of holy wisdom, realized by Pratyekabuddhas, the path of Bodhisattvas, praised by all Buddhas! All Tathagatas have such undifferentiated Dharma. Maitreya! The nature of the Dharma wheel that is turned is like this.'
。若有如是轉法輪者乃名為佛，名正遍知，名自然悟，名法王，名導師，名大導師，名商主，名自在，名法自在，名轉法，名法施主，名大施主，名善行圓滿，名意樂滿足，名說者，名作者，名安慰者，名安隱者，名勇猛者，名戰勝，名作光，名破暗，名持燈，名大醫王，名療世間，名拔毒刺，名離障智，名普觀見，名普觀察，名普眼，名普賢，名普光，名普門，名端嚴，名無所著。如大地故名為平等，如須彌山王故名不動，成就諸功德出過世間故名最尊，達一切法故名無見頂，出過世間煩惱黑暗故名明燈，最極甚深難窮底故名大海，一切菩提分法寶具足故名寶所，無系無著心解脫故名無染，通達諸法故名不退轉，利益眾生不擇處故名如風，焚燒一切煩惱故名如火，滌除一切分別煩惱故名如水，平等法界無中無邊無礙神通慧所行故名如空，除一切法障故名住無障智，超過世間眼所行境故名遍一切法界，身不染世間一切境界故名最勝人
現代漢語譯本：如果有人能像這樣轉動法輪，他就被稱為佛，被稱為正遍知，被稱為自然覺悟者，被稱為法王，被稱為導師，被稱為大導師，被稱為商主，被稱為自在者，被稱為法自在者，被稱為轉法者，被稱為法施主，被稱為大施主，被稱為善行圓滿者，被稱為意樂滿足者，被稱為說者，被稱為作者，被稱為安慰者，被稱為安隱者，被稱為勇猛者，被稱為戰勝者，被稱為作光者，被稱為破暗者，被稱為持燈者，被稱為大醫王，被稱為療世間者，被稱為拔毒刺者，被稱為離障智者，被稱為普觀見者，被稱為普觀察者，被稱為普眼者，被稱為普賢者，被稱為普光者，被稱為普門者，被稱為端嚴者，被稱為無所著。 像大地一樣，所以被稱為平等；像須彌山王一樣，所以被稱為不動；成就各種功德超越世間，所以被稱為最尊；通達一切法，所以被稱為無見頂；超越世間的煩惱黑暗，所以被稱為明燈；最極甚深難以窮盡，所以被稱為大海；一切菩提分法寶都具足，所以被稱為寶所；無系無著，心解脫，所以被稱為無染；通達諸法，所以被稱為不退轉；利益眾生不選擇處所，所以被稱為如風；焚燒一切煩惱，所以被稱為如火；滌除一切分別煩惱，所以被稱為如水；平等法界無中無邊無礙，神通智慧所行，所以被稱為如空；去除一切法障，所以被稱為住無障智；超過世間眼睛所能看到的境界，所以被稱為遍一切法界；身體不染世間一切境界，所以被稱為最勝人。
English version: If there is one who turns the Dharma wheel in this way, he is called a Buddha, called the Perfectly and Universally Knowing One, called the Naturally Awakened One, called the King of Dharma, called the Guide, called the Great Guide, called the Merchant Lord, called the Self-Master, called the Master of Dharma, called the Turner of Dharma, called the Giver of Dharma, called the Great Giver, called the One with Perfect Good Deeds, called the One with Satisfied Intentions, called the Speaker, called the Doer, called the Comforter, called the One who Provides Security, called the Courageous One, called the Victor, called the Light Maker, called the Breaker of Darkness, called the Lamp Holder, called the Great Physician King, called the Healer of the World, called the Extractor of Poison Thorns, called the One with Unobstructed Wisdom, called the One with Universal Vision, called the One with Universal Observation, called the Universal Eye, called the Universal Sage, called the Universal Light, called the Universal Gate, called the One with Dignity, called the One without Attachment. Like the earth, therefore called equal; like Mount Sumeru, therefore called immovable; having accomplished all merits and surpassing the world, therefore called the most honored; having penetrated all dharmas, therefore called the one without a visible top; surpassing the darkness of worldly afflictions, therefore called a bright lamp; being the most profound and difficult to fathom, therefore called the great ocean; possessing all the treasures of the factors of enlightenment, therefore called the treasure place; being unattached and unbound, with a liberated mind, therefore called unblemished; having penetrated all dharmas, therefore called non-retrogressing; benefiting all beings without choosing a place, therefore called like the wind; burning all afflictions, therefore called like fire; washing away all discriminating afflictions, therefore called like water; the realm of equality, without middle, without edge, without obstruction, where the wisdom of supernatural powers operates, therefore called like space; removing all obstacles of dharmas, therefore called dwelling in unobstructed wisdom; surpassing the realm of what the worldly eye can see, therefore called pervading all dharma realms; the body not being tainted by any worldly realm, therefore called the most excellent person.
。名無量智，名演說世間師，名制多，名出世間，名不染世法，名世間勝，名世間自在，名世間大，名世間依止，名到世間彼岸，名世間燈，名世間上，名世間尊，名利益世間，名隨順世間，名一切世間了知，名世間主，名世間應供，名大福田，名最上，名無等等，名無比，名常正實，名一切法平等住，名得道，名示道者，名說道者，名超過魔境，名能摧伏魔，名出生死獲得清涼，名離無明黑暗，名無疑惑，名離煩惱，名離悕求，名除諸見惑，名解脫，名清凈，名離貪，名離瞋，名離癡，名盡漏，名心凈解脫，名智凈解脫，名宿命智，名大龍，名所作已辦，名離重擔，名逮得己利，名遠離生死結縛，名正智心善解脫，名善到一切心自在彼岸，名到施彼岸，名到戒彼岸，名到忍彼岸，名到精進彼岸，名到禪定彼岸，名到智慧彼岸，名愿成就，名住大慈，名住大悲，名住大喜，名住大舍，名精勤攝眾生，名得無礙辯，名與世間作大依止，名大智，名念慧行覺成就，名得正念正斷正神足通、五根五力菩提分法、奢摩他毗缽舍那，名渡生死大海，名住彼岸，名住寂靜，名得安隱處，名得無畏處，名摧伏煩惱魔，名丈夫師子，名離毛豎怖畏，名無垢，名知者，名得三明，名度四河
現代漢語譯本：名為無量智，名為演說世間之師，名為制多，名為出世間，名為不染世間法，名為世間勝，名為世間自在，名為世間大，名為世間依止，名為到達世間彼岸，名為世間之燈，名為世間之上，名為世間之尊，名為利益世間，名為隨順世間，名為一切世間了知，名為世間之主，名為世間應供，名為大福田，名為最上，名為無等等，名為無比，名為常正實，名為一切法平等住，名為得道，名為示道者，名為說道者，名為超過魔境，名為能摧伏魔，名為出生死獲得清涼，名為離無明黑暗，名為無疑惑，名為離煩惱，名為離希求，名為除諸見惑，名為解脫，名為清凈，名為離貪，名為離瞋，名為離癡，名為盡漏，名為心凈解脫，名為智凈解脫，名為宿命智，名為大龍，名為所作已辦，名為離重擔，名為逮得己利，名為遠離生死結縛，名為正智心善解脫，名為善到一切心自在彼岸，名為到施彼岸，名為到戒彼岸，名為到忍彼岸，名為到精進彼岸，名為到禪定彼岸，名為到智慧彼岸，名為愿成就，名為住大慈，名為住大悲，名為住大喜，名為住大舍，名為精勤攝眾生，名為得無礙辯，名為與世間作大依止，名為大智，名爲念慧行覺成就，名為得正念正斷正神足通、五根五力菩提分法、奢摩他毗缽舍那，名為渡生死大海，名為住彼岸，名為住寂靜，名為得安隱處，名為得無畏處，名為摧伏煩惱魔，名為丈夫師子，名為離毛豎怖畏，名為無垢，名為知者，名為得三明，名為度四河 現代漢語譯本：他被稱為『無量智』，被稱為『演說世間之師』，被稱為『制多』，被稱為『出世間』，被稱為『不染世間法』，被稱為『世間勝』，被稱為『世間自在』，被稱為『世間大』，被稱為『世間依止』，被稱為『到達世間彼岸』，被稱為『世間之燈』，被稱為『世間之上』，被稱為『世間之尊』，被稱為『利益世間』，被稱為『隨順世間』，被稱為『一切世間了知』，被稱為『世間之主』，被稱為『世間應供』，被稱為『大福田』，被稱為『最上』，被稱為『無等等』，被稱為『無比』，被稱為『常正實』，被稱為『一切法平等住』，被稱為『得道』，被稱為『示道者』，被稱為『說道者』，被稱為『超過魔境』，被稱為『能摧伏魔』，被稱為『出生死獲得清涼』，被稱為『離無明黑暗』，被稱為『無疑惑』，被稱為『離煩惱』，被稱為『離希求』，被稱為『除諸見惑』，被稱為『解脫』，被稱為『清凈』，被稱為『離貪』，被稱為『離瞋』，被稱為『離癡』，被稱為『盡漏』，被稱為『心凈解脫』，被稱為『智凈解脫』，被稱為『宿命智』，被稱為『大龍』，被稱為『所作已辦』，被稱為『離重擔』，被稱為『逮得己利』，被稱為『遠離生死結縛』，被稱為『正智心善解脫』，被稱為『善到一切心自在彼岸』，被稱為『到施彼岸』，被稱為『到戒彼岸』，被稱為『到忍彼岸』，被稱為『到精進彼岸』，被稱為『到禪定彼岸』，被稱為『到智慧彼岸』，被稱為『愿成就』，被稱為『住大慈』，被稱為『住大悲』，被稱為『住大喜』，被稱為『住大舍』，被稱為『精勤攝眾生』，被稱為『得無礙辯』，被稱為『與世間作大依止』，被稱為『大智』，被稱為『念慧行覺成就』，被稱為『得正念正斷正神足通、五根五力菩提分法、奢摩他毗缽舍那』，被稱為『渡生死大海』，被稱為『住彼岸』，被稱為『住寂靜』，被稱為『得安隱處』，被稱為『得無畏處』，被稱為『摧伏煩惱魔』，被稱為『丈夫師子』，被稱為『離毛豎怖畏』，被稱為『無垢』，被稱為『知者』，被稱為『得三明』，被稱為『度四河』
English version: He is named 'Immeasurable Wisdom', named 'Teacher who expounds the world', named 'Ceta', named 'Beyond the world', named 'Not defiled by worldly dharmas', named 'Victorious in the world', named 'Free in the world', named 'Great in the world', named 'Reliance of the world', named 'Arrived at the other shore of the world', named 'Lamp of the world', named 'Above the world', named 'Honored in the world', named 'Benefiting the world', named 'Conforming to the world', named 'Knowing all the world', named 'Lord of the world', named 'Worthy of offerings in the world', named 'Great field of merit', named 'Supreme', named 'Unequaled', named 'Incomparable', named 'Always upright and true', named 'Dwelling equally in all dharmas', named 'Attained the path', named 'One who shows the path', named 'One who speaks the path', named 'Transcended the realm of Mara', named 'Able to subdue Mara', named 'Born from birth and death and attained coolness', named 'Away from the darkness of ignorance', named 'Without doubt', named 'Away from afflictions', named 'Away from desires', named 'Removed all views and delusions', named 'Liberated', named 'Pure', named 'Away from greed', named 'Away from hatred', named 'Away from delusion', named 'Exhausted outflows', named 'Liberation of pure mind', named 'Liberation of pure wisdom', named 'Knowledge of past lives', named 'Great Dragon', named 'What needed to be done is done', named 'Free from heavy burdens', named 'Attained one's own benefit', named 'Far from the bonds of birth and death', named 'Right wisdom and well-liberated mind', named 'Well-arrived at the other shore of all minds' freedom', named 'Arrived at the other shore of giving', named 'Arrived at the other shore of precepts', named 'Arrived at the other shore of patience', named 'Arrived at the other shore of diligence', named 'Arrived at the other shore of meditation', named 'Arrived at the other shore of wisdom', named 'Accomplished wishes', named 'Dwelling in great loving-kindness', named 'Dwelling in great compassion', named 'Dwelling in great joy', named 'Dwelling in great equanimity', named 'Diligently gathering sentient beings', named 'Attained unobstructed eloquence', named 'Being a great reliance for the world', named 'Great wisdom', named 'Accomplished mindfulness, wisdom, conduct, and awakening', named 'Attained right mindfulness, right effort, right supernatural powers, the five roots, the five powers, the factors of enlightenment, shamatha and vipassana', named 'Crossed the great ocean of birth and death', named 'Dwelling on the other shore', named 'Dwelling in tranquility', named 'Attained a place of peace', named 'Attained a place of fearlessness', named 'Subduing the Mara of afflictions', named 'Lion among men', named 'Away from the fear of hair standing on end', named 'Immaculate', named 'Knower', named 'Attained the three knowledges', named 'Crossed the four rivers' English version: He is called 'Immeasurable Wisdom', called 'Teacher who expounds the world', called 'Ceta', called 'Beyond the world', called 'Not defiled by worldly dharmas', called 'Victorious in the world', called 'Free in the world', called 'Great in the world', called 'Reliance of the world', called 'Arrived at the other shore of the world', called 'Lamp of the world', called 'Above the world', called 'Honored in the world', called 'Benefiting the world', called 'Conforming to the world', called 'Knowing all the world', called 'Lord of the world', called 'Worthy of offerings in the world', called 'Great field of merit', called 'Supreme', called 'Unequaled', called 'Incomparable', called 'Always upright and true', called 'Dwelling equally in all dharmas', called 'Attained the path', called 'One who shows the path', called 'One who speaks the path', called 'Transcended the realm of Mara', called 'Able to subdue Mara', called 'Born from birth and death and attained coolness', called 'Away from the darkness of ignorance', called 'Without doubt', called 'Away from afflictions', called 'Away from desires', called 'Removed all views and delusions', called 'Liberated', called 'Pure', called 'Away from greed', called 'Away from hatred', called 'Away from delusion', called 'Exhausted outflows', called 'Liberation of pure mind', called 'Liberation of pure wisdom', called 'Knowledge of past lives', called 'Great Dragon', called 'What needed to be done is done', called 'Free from heavy burdens', called 'Attained one's own benefit', called 'Far from the bonds of birth and death', called 'Right wisdom and well-liberated mind', called 'Well-arrived at the other shore of all minds' freedom', called 'Arrived at the other shore of giving', called 'Arrived at the other shore of precepts', called 'Arrived at the other shore of patience', called 'Arrived at the other shore of diligence', called 'Arrived at the other shore of meditation', called 'Arrived at the other shore of wisdom', called 'Accomplished wishes', called 'Dwelling in great loving-kindness', called 'Dwelling in great compassion', called 'Dwelling in great joy', called 'Dwelling in great equanimity', called 'Diligently gathering sentient beings', called 'Attained unobstructed eloquence', called 'Being a great reliance for the world', called 'Great wisdom', called 'Accomplished mindfulness, wisdom, conduct, and awakening', called 'Attained right mindfulness, right effort, right supernatural powers, the five roots, the five powers, the factors of enlightenment, shamatha and vipassana', called 'Crossed the great ocean of birth and death', called 'Dwelling on the other shore', called 'Dwelling in tranquility', called 'Attained a place of peace', called 'Attained a place of fearlessness', called 'Subduing the Mara of afflictions', called 'Lion among men', called 'Away from the fear of hair standing on end', called 'Immaculate', called 'Knower', called 'Attained the three knowledges', called 'Crossed the four rivers'
。持制多故名剎利，遠離一切罪垢故名婆羅門，破壞無明藏故名比丘，超過染著故名沙門，盡諸漏故名清凈者，持十力故名大力者，修身語意故名婆伽婆，是法王故名王中之王。名轉勝法輪，名利益眾生，名不變壞說法，名受一切智位，名成就七菩提寶，名得一切法寶境界，名眾會瞻仰，名能調伏未調伏者，名善能與諸菩薩受記，名得七凈財，名成辦一切樂，名隨一切意悉舍，名與一切眾生安樂，名持金剛勝智，名普遍眼，名見一切法無障礙，名普智作大神通，名演大法，名一切世間無有厭足，名光大清凈，名一切世間親近者，名知眾生器，名大嚴，名有學無學圍繞，名普照，名大幢王，名遍光明，名大光普照，名無雜對諸問難，名無分別，名光明遍照，名甚深難知難見難解般若波羅蜜光明場，名大梵，名寂靜威儀，名成就一切勝行，名持妙色，名見無厭足，名諸根寂靜，名資糧圓滿，名得調柔，名得勝調柔寂靜，名諸根調伏藏，名如馴象王，名如清凈池
現代漢語譯本：持守戒律，因此被稱為剎帝利；遠離一切罪惡污垢，因此被稱為婆羅門；破除無明的障礙，因此被稱為比丘；超越一切執著，因此被稱為沙門；斷盡一切煩惱，因此被稱為清凈者；擁有十種力量，因此被稱為大力者；修行身、語、意，因此被稱為婆伽婆；是佛法之王，因此被稱為王中之王。被稱為轉動殊勝法輪，被稱為利益眾生，被稱為永不改變的說法，被稱為接受一切智慧的地位，被稱為成就七種菩提珍寶，被稱為獲得一切佛法寶藏的境界，被稱為大眾瞻仰的對象，被稱為能夠調伏未被調伏的人，被稱為善於為菩薩授記，被稱為獲得七種清凈的財富，被稱為成就一切快樂，被稱為隨順一切意願而施捨，被稱為給予一切眾生安樂，被稱為持有金剛般殊勝的智慧，被稱為普遍的眼睛，被稱為見到一切法而無障礙，被稱為以普遍的智慧施展大神通，被稱為演說大法，被稱為一切世間都不會厭倦的對象，被稱為光明廣大而清凈，被稱為一切世間都親近的人，被稱爲了解眾生的根器，被稱為偉大的莊嚴，被稱為有學和無學的人所圍繞，被稱為普遍照耀，被稱為偉大的旗幟之王，被稱為遍佈光明，被稱為大光明普遍照耀，被稱為對於一切問難都沒有雜亂的回答，被稱為沒有分別，被稱為光明普遍照耀，被稱為甚深難知難見難解的般若波羅蜜光明場所，被稱為大梵天，被稱為寂靜威儀，被稱為成就一切殊勝的修行，被稱為持有美妙的色彩，被稱為見到也不會厭倦，被稱為諸根寂靜，被稱為資糧圓滿，被稱為獲得調柔，被稱為獲得殊勝的調柔寂靜，被稱為諸根調伏的寶藏，被稱為如同馴服的象王，被稱為如同清凈的池塘。 現代漢語譯本：持守戒律，所以稱為剎帝利；遠離一切罪垢，所以稱為婆羅門；破除無明，所以稱為比丘；超越染著，所以稱為沙門；斷盡諸漏，所以稱為清凈者；持有十力，所以稱為大力者；修身語意，所以稱為婆伽婆；是法王，所以稱為王中之王。名為轉勝法輪，名為利益眾生，名為不變壞說法，名為受一切智位，名為成就七菩提寶，名為得一切法寶境界，名為眾會瞻仰，名為能調伏未調伏者，名為善能與諸菩薩受記，名為得七凈財，名為成辦一切樂，名為隨一切意悉舍，名為與一切眾生安樂，名為持金剛勝智，名為普遍眼，名為見一切法無障礙，名為普智作大神通，名為演大法，名為一切世間無有厭足，名為光大清凈，名為一切世間親近者，名為知眾生器，名為大嚴，名為有學無學圍繞，名為普照，名為大幢王，名為遍光明，名為大光普照，名為無雜對諸問難，名為無分別，名為光明遍照，名為甚深難知難見難解般若波羅蜜光明場，名為大梵，名為寂靜威儀，名為成就一切勝行，名為持妙色，名為見無厭足，名為諸根寂靜，名為資糧圓滿，名為得調柔，名為得勝調柔寂靜，名為諸根調伏藏，名為如馴象王，名為如清凈池。
English version: Holding to precepts, therefore called Kshatriya; being far from all defilements of sin, therefore called Brahmin; destroying the store of ignorance, therefore called Bhikshu; surpassing all attachments, therefore called Shramana; having exhausted all outflows, therefore called the pure one; holding the ten powers, therefore called the mighty one; cultivating body, speech, and mind, therefore called Bhagavan; being the king of Dharma, therefore called the king of kings. Named turning the supreme Dharma wheel, named benefiting sentient beings, named unchanging teaching, named receiving the position of all-knowing wisdom, named accomplishing the seven treasures of Bodhi, named attaining the realm of all Dharma treasures, named being revered by the assembly, named being able to tame the untamed, named being good at bestowing predictions upon Bodhisattvas, named attaining the seven pure riches, named accomplishing all happiness, named giving away according to all wishes, named giving peace and happiness to all sentient beings, named holding the supreme wisdom of Vajra, named the universal eye, named seeing all dharmas without obstruction, named performing great supernatural powers with universal wisdom, named expounding the great Dharma, named being one whom all the world never tires of, named being vast, bright, and pure, named being one whom all the world draws near to, named knowing the capacities of sentient beings, named the great adornment, named being surrounded by those who are still learning and those who have completed their learning, named universally illuminating, named the great banner king, named pervading light, named great light universally illuminating, named having no confused answers to all questions, named without discrimination, named light universally illuminating, named the profound, difficult to know, difficult to see, difficult to understand field of light of Prajnaparamita, named the great Brahma, named peaceful demeanor, named accomplishing all supreme practices, named holding wondrous colors, named being one whom seeing never tires of, named the senses being tranquil, named the accumulation of resources being complete, named attaining gentleness, named attaining supreme gentleness and tranquility, named the treasury of tamed senses, named like a tamed elephant king, named like a pure pond. English version: Holding to precepts, hence called Kshatriya; being far from all defilements, hence called Brahmin; destroying ignorance, hence called Bhikshu; surpassing attachments, hence called Shramana; having exhausted all outflows, hence called the pure one; holding the ten powers, hence called the mighty one; cultivating body, speech, and mind, hence called Bhagavan; being the king of Dharma, hence called the king of kings. Named turning the supreme Dharma wheel, named benefiting sentient beings, named unchanging teaching, named receiving the position of all-knowing wisdom, named accomplishing the seven treasures of Bodhi, named attaining the realm of all Dharma treasures, named being revered by the assembly, named being able to tame the untamed, named being good at bestowing predictions upon Bodhisattvas, named attaining the seven pure riches, named accomplishing all happiness, named giving away according to all wishes, named giving peace and happiness to all sentient beings, named holding the supreme wisdom of Vajra, named the universal eye, named seeing all dharmas without obstruction, named performing great supernatural powers with universal wisdom, named expounding the great Dharma, named being one whom all the world never tires of, named being vast, bright, and pure, named being one whom all the world draws near to, named knowing the capacities of sentient beings, named the great adornment, named being surrounded by those who are still learning and those who have completed their learning, named universally illuminating, named the great banner king, named pervading light, named great light universally illuminating, named having no confused answers to all questions, named without discrimination, named light universally illuminating, named the profound, difficult to know, difficult to see, difficult to understand field of light of Prajnaparamita, named the great Brahma, named peaceful demeanor, named accomplishing all supreme practices, named holding wondrous colors, named being one whom seeing never tires of, named the senses being tranquil, named the accumulation of resources being complete, named attaining gentleness, named attaining supreme gentleness and tranquility, named the treasury of tamed senses, named like a tamed elephant king, named like a pure pond.
。具足三十二相故名永斷一切習氣障，具足隨好莊嚴身故名最上妙色無上，丈夫調御士故名四無畏，圓滿十八不共佛法故名天人師，成就一切事故名身口意業無譏嫌，成就一切相清凈智故名空住，善能了悟諸緣起性平等故名無相住，於一切愿求無染著故名無愿住，舍離一切境界故名無功用行，真如法界虛空相無相智境界故名如語不虛妄語不異語，觀如幻陽炎所夢水月谷響映象故名舍阿闌若，舉足下足調伏眾生故名行步不空過，斷除一切無明煩惱愛故名法城，為涅槃因故名見聞皆益，超過欲界故名出淤泥，超過色界故名摧魔幢，超過無色界故名建智幢，是法身智身故名出過一切世間無邊功德寶，智花開發成就解脫果故名大樹，難值故名優曇華。隨心願求皆得圓滿故，名摩尼珠王。
「成就諸業行故，名手足網鞔。于長夜梵行堅固護持不動故，名足下有千輻輪眾相莊嚴。于長夜如法供養衛護父母尊長及應供者，無依怙者為作依怙不殺命故，名手足長。于長夜誓不殺，演說不殺功德，勸諸眾生不殺，救護諸眾生故，名手足柔軟。于長夜供養父母承事尊上應供之人，以蘇油潤身自手涂摩歡喜無懈，名手足網鞔。于長夜善能佈施愛語利益同事攝受眾生故，名足下安平。于長夜恒常增長勝上法故，名身毛右旋及以上靡
現代漢語譯本：因為具足三十二相，所以被稱為永遠斷除一切習氣障礙；因為具足隨好莊嚴的身相，所以被稱為最上妙色無上；因為是丈夫調御士，所以被稱為具有四無畏；因為圓滿十八不共佛法，所以被稱為天人師；因為成就一切事，所以被稱為身口意業沒有可以指責的地方；因為成就一切相清凈的智慧，所以被稱為安住于空性；因為善於了悟諸緣起性平等，所以被稱為安住于無相；因為對於一切愿求沒有染著，所以被稱為安住于無愿；因為舍離一切境界，所以被稱為無功用行；因為真如法界虛空相無相智的境界，所以被稱為如語不虛妄語不異語；因為觀察如幻陽炎、所夢、水月、谷響、映象，所以被稱為舍阿蘭若；因為舉足下足都能調伏眾生，所以被稱為行步不空過；因為斷除一切無明煩惱愛，所以被稱為法城；因為是涅槃的因，所以被稱為見聞皆益；因為超過欲界，所以被稱為出淤泥；因為超過，所以被稱為摧魔幢；因為超過無，所以被稱為建智幢；因為是法身智身，所以被稱為超出一切世間無邊功德寶；因為智慧之花開發成就解脫果，所以被稱為大樹；因為難以值遇，所以被稱為優曇華。因為隨心願求都能得到圓滿，所以被稱為摩尼珠王。 因為成就諸業行，所以被稱為手足網鞔。因為在長夜梵行中堅固護持不動搖，所以被稱為足下有千輻輪眾相莊嚴。因為在長夜如法供養衛護父母尊長及應供者，為無依無靠的人提供依靠，不殺害生命，所以被稱為手足長。因為在長夜發誓不殺生，宣說不殺生的功德，勸導眾生不殺生，救護眾生，所以被稱為手足柔軟。因為在長夜供養父母，侍奉尊長和應供之人，用蘇油潤澤身體，親自塗抹，歡喜不懈怠，所以被稱為手足網鞔。因為在長夜善於佈施、愛語、利益、同事攝受眾生，所以被稱為足下安平。因為在長夜恒常增長殊勝的法，所以被稱為身毛右旋並且向上生長。
English version: Because of possessing the thirty-two marks, it is called eternally severing all habitual obstacles; because of possessing the well-adorned body, it is called the supreme and unsurpassed color; because it is a tamer of men, it is called possessing the four fearlessnesses; because it has perfected the eighteen unique Buddha dharmas, it is called the teacher of gods and humans; because it accomplishes all things, it is called having no fault in body, speech, and mind; because it has achieved the wisdom of pure marks, it is called abiding in emptiness; because it is skilled in understanding the equality of all conditioned natures, it is called abiding in no-mark; because it has no attachment to any desires, it is called abiding in no-wish; because it has abandoned all realms, it is called effortless practice; because it is the realm of the true suchness, the dharma realm, the emptiness mark, and the wisdom of no-mark, it is called speaking truthfully, not falsely, and not differently; because it observes like illusions, mirages, dreams, water moons, echoes, and reflections, it is called abandoning the aranya; because every step taken can tame sentient beings, it is called not wasting a single step; because it has severed all ignorance, afflictions, and attachments, it is called the dharma city; because it is the cause of nirvana, it is called beneficial to see and hear; because it has transcended the desire realm, it is called emerging from the mud; because it has transcended , it is called destroying the demon's banner; because it has transcended no , it is called establishing the wisdom banner; because it is the dharma body and wisdom body, it is called surpassing all worldly boundless treasures of merit; because the flower of wisdom has blossomed and achieved the fruit of liberation, it is called the great tree; because it is difficult to encounter, it is called the udumbara flower. Because all wishes are fulfilled, it is called the king of mani jewels. Because of accomplishing all actions, it is called having webbed hands and feet. Because of firmly upholding the pure conduct without wavering throughout the long night, it is called having the thousand-spoked wheel mark on the soles of the feet. Because of properly offering and protecting parents, elders, and those worthy of offerings throughout the long night, providing refuge for the helpless, and not killing, it is called having long hands and feet. Because of vowing not to kill throughout the long night, proclaiming the merits of not killing, encouraging sentient beings not to kill, and protecting sentient beings, it is called having soft hands and feet. Because of offering to parents, serving elders, and those worthy of offerings throughout the long night, anointing the body with ghee and oil, personally applying it with joy and diligence, it is called having webbed hands and feet. Because of being skilled in giving, loving speech, benefiting, and working together to gather sentient beings throughout the long night, it is called having flat soles of the feet. Because of constantly increasing superior dharma throughout the long night, it is called having body hair that curls to the right and grows upwards.
。于長夜如來塔所自手修營供養灑掃，聞如來法身毛為豎心生希有，復為眾生演說正法，諸聞法者心生希有故，名𨄔如伊尼鹿王。于長夜聽聞正法受持讀誦如說修行，為他解說方便善知甚深句義，于老病死苦惱眾生為作依止，演說妙法不生輕慢故，名陰藏隱密。于長夜恭敬沙門婆羅門佈施衣服，顯梵行德及顯十善自具慚愧，及教他堅固修行等事故，名臂𦟛長。于長夜不惱害眾生，身語意業與慈相應故，名身如尼拘陀樹。于長夜飲食常自知量，不多不少，見病者施種種湯藥，于下劣眾生常生慈慜，修理壞塔及營新塔，怖畏眾生施其無畏故，名身體柔澤。于長夜供養父母師長及應供者，以蘇油涂身，適其溫凊澡浴薰香，佈施上妙室宅衣服飲食臥具湯藥令得安隱，以香水灑掃如來塔廟，又以香花幢幡寶蓋，莊嚴佛塔故名真金色，于長夜不惱害眾生常修慈忍，勸諸眾生修行十善，以金造如來形像及造塔廟，或以金彩圖畫如來及以塔廟，或生金末散佛形像及以塔廟，或以幢幡寶蓋莊嚴佛塔及佛形像，或以衣服飲食惠施眾生故，名一一毛孔一一毛生皆悉光澤分明顯現。于長夜常親近智者，請問何法是罪？何法非罪？何法可修？何法不可修？何法為上？何法為中？何法為下？擇其善者而修行之，及掃灑佛塔故，名七處高
{ "translations": [ "現代漢語譯本：他長久以來親自修繕、供養、灑掃如來塔，聽到如來法身毛孔豎立，心中生起稀有之感，又為眾生演說正法，所有聽聞佛法的人心中都生起稀有之感，因此得名『𨄔如伊尼鹿王』。他長久以來聽聞正法，受持讀誦，如所說的那樣修行，為他人解說，善巧地理解甚深句義，對於老、病、死等苦惱的眾生，作為他們的依靠，演說微妙的佛法，不生輕慢之心，因此得名『陰藏隱密』。他長久以來恭敬沙門、婆羅門，佈施衣服，彰顯梵行的功德，以及彰顯十善，自己具備慚愧之心，並教導他人堅定修行等，因此得名『臂𦟛長』。他長久以來不惱害眾生，身、語、意三業都與慈悲相應，因此得名『身如尼拘陀樹』。他長久以來飲食常常自我節制，不多也不少，看到生病的人就施予各種湯藥，對於下劣的眾生常常生起慈悲憐憫之心，修繕破損的佛塔，並建造新的佛塔，對於恐懼的眾生施予無畏的安慰，因此得名『身體柔澤』。他長久以來供養父母、師長以及應供之人，用蘇油塗抹身體，使其感到溫暖舒適，洗浴薰香，佈施上好的房屋、衣服、飲食、臥具、湯藥，使他們得到安穩，用香水灑掃如來塔廟，又用香花、幢幡、寶蓋來莊嚴佛塔，因此得名『真金色』。他長久以來不惱害眾生，常常修習慈悲和忍辱，勸導眾生修行十善，用黃金鑄造如來形像以及建造佛塔，或者用金彩繪畫如來以及佛塔，或者用金粉散在佛像和佛塔上，或者用幢幡、寶蓋來莊嚴佛塔和佛像，或者用衣服、飲食來施捨眾生，因此得名『一一毛孔一一毛生皆悉光澤分明顯現』。他長久以來常常親近有智慧的人，請問什麼法是罪？什麼法不是罪？什麼法可以修行？什麼法不可以修行？什麼法是上等的？什麼法是中等的？什麼法是下等的？選擇好的去修行，並且掃灑佛塔，因此得名『七處高』。", "他長久以來親自修繕、供養、灑掃如來塔，聽到如來法身毛孔豎立，心中生起稀有之感，又為眾生演說正法，所有聽聞佛法的人心中都生起稀有之感，因此得名『𨄔如伊尼鹿王』。他長久以來聽聞正法，受持讀誦，如所說的那樣修行，為他人解說，善巧地理解甚深句義，對於老、病、死等苦惱的眾生，作為他們的依靠，演說微妙的佛法，不生輕慢之心，因此得名『陰藏隱密』。他長久以來恭敬沙門、婆羅門，佈施衣服，彰顯梵行的功德，以及彰顯十善，自己具備慚愧之心，並教導他人堅定修行等，因此得名『臂𦟛長』。他長久以來不惱害眾生，身、語、意三業都與慈悲相應，因此得名『身如尼拘陀樹』。他長久以來飲食常常自我節制，不多也不少，看到生病的人就施予各種湯藥，對於下劣的眾生常常生起慈悲憐憫之心，修繕破損的佛塔，並建造新的佛塔，對於恐懼的眾生施予無畏的安慰，因此得名『身體柔澤』。他長久以來供養父母、師長以及應供之人，用蘇油塗抹身體，使其感到溫暖舒適，洗浴薰香，佈施上好的房屋、衣服、飲食、臥具、湯藥，使他們得到安穩，用香水灑掃如來塔廟，又用香花、幢幡、寶蓋來莊嚴佛塔，因此得名『真金色』。他長久以來不惱害眾生，常常修習慈悲和忍辱，勸導眾生修行十善，用黃金鑄造如來形像以及建造佛塔，或者用金彩繪畫如來以及佛塔，或者用金粉散在佛像和佛塔上，或者用幢幡、寶蓋來莊嚴佛塔和佛像，或者用衣服、飲食來施捨眾生，因此得名『一一毛孔一一毛生皆悉光澤分明顯現』。他長久以來常常親近有智慧的人，請問什麼法是罪？什麼法不是罪？什麼法可以修行？什麼法不可以修行？什麼法是上等的？什麼法是中等的？什麼法是下等的？選擇好的去修行，並且掃灑佛塔，因此得名『七處高』。' ], "english_translations": [ "English version: For a long time, he personally repaired, offered to, and swept the Tathagata's stupa. Hearing the hairs of the Tathagata's Dharma body stand on end, he felt a rare sense of wonder. He also expounded the true Dharma for sentient beings. All who heard the Dharma felt a rare sense of wonder, hence the name '𨄔如伊尼鹿王'. For a long time, he listened to the true Dharma, upheld it, recited it, and practiced as it was taught. He explained it to others, skillfully understanding the profound meaning of the verses. For sentient beings suffering from old age, sickness, and death, he served as their refuge, expounding the wonderful Dharma without any arrogance, hence the name 'Hidden Womb'. For a long time, he respectfully offered clothes to Shramanas and Brahmins, manifesting the virtues of pure conduct and the ten virtues. He possessed a sense of shame and taught others to firmly practice, hence the name 'Long Arms'. For a long time, he did not harm sentient beings. His actions of body, speech, and mind were in accordance with compassion, hence the name 'Body Like a Banyan Tree'. For a long time, he always knew the measure of his food, neither too much nor too little. Seeing the sick, he gave them various medicines. Towards inferior beings, he always felt compassion and pity. He repaired broken stupas and built new ones. He gave fearlessness to frightened beings, hence the name 'Soft and Supple Body'. For a long time, he offered to his parents, teachers, and those worthy of offerings. He anointed his body with ghee, making it warm and comfortable. He bathed and perfumed himself. He offered excellent houses, clothes, food, bedding, and medicine, making them feel secure. He sprinkled fragrant water on the Tathagata's stupa and temple. He also adorned the stupa with fragrant flowers, banners, and canopies, hence the name 'True Golden Color'. For a long time, he did not harm sentient beings, always practicing compassion and patience. He encouraged sentient beings to practice the ten virtues. He cast images of the Tathagata in gold and built stupas. Or he painted the Tathagata and stupas with gold paint. Or he scattered gold dust on the images of the Buddha and stupas. Or he adorned the stupas and images of the Buddha with banners and canopies. Or he gave clothes and food to sentient beings, hence the name 'Each Pore, Each Hair, All Luminous and Clearly Manifest'. For a long time, he always associated with the wise, asking what is a sin? What is not a sin? What can be practiced? What cannot be practiced? What is superior? What is middling? What is inferior? He chose the good and practiced it, and he swept the stupas, hence the name 'Seven High Places'.", "For a long time, he personally repaired, offered to, and swept the Tathagata's stupa. Hearing the hairs of the Tathagata's Dharma body stand on end, he felt a rare sense of wonder. He also expounded the true Dharma for sentient beings. All who heard the Dharma felt a rare sense of wonder, hence the name '𨄔如伊尼鹿王'. For a long time, he listened to the true Dharma, upheld it, recited it, and practiced as it was taught. He explained it to others, skillfully understanding the profound meaning of the verses. For sentient beings suffering from old age, sickness, and death, he served as their refuge, expounding the wonderful Dharma without any arrogance, hence the name 'Hidden Womb'. For a long time, he respectfully offered clothes to Shramanas and Brahmins, manifesting the virtues of pure conduct and the ten virtues. He possessed a sense of shame and taught others to firmly practice, hence the name 'Long Arms'. For a long time, he did not harm sentient beings. His actions of body, speech, and mind were in accordance with compassion, hence the name 'Body Like a Banyan Tree'. For a long time, he always knew the measure of his food, neither too much nor too little. Seeing the sick, he gave them various medicines. Towards inferior beings, he always felt compassion and pity. He repaired broken stupas and built new ones. He gave fearlessness to frightened beings, hence the name 'Soft and Supple Body'. For a long time, he offered to his parents, teachers, and those worthy of offerings. He anointed his body with ghee, making it warm and comfortable. He bathed and perfumed himself. He offered excellent houses, clothes, food, bedding, and medicine, making them feel secure. He sprinkled fragrant water on the Tathagata's stupa and temple. He also adorned the stupa with fragrant flowers, banners, and canopies, hence the name 'True Golden Color'. For a long time, he did not harm sentient beings, always practicing compassion and patience. He encouraged sentient beings to practice the ten virtues. He cast images of the Tathagata in gold and built stupas. Or he painted the Tathagata and stupas with gold paint. Or he scattered gold dust on the images of the Buddha and stupas. Or he adorned the stupas and images of the Buddha with banners and canopies. Or he gave clothes and food to sentient beings, hence the name 'Each Pore, Each Hair, All Luminous and Clearly Manifest'. For a long time, he always associated with the wise, asking what is a sin? What is not a sin? What can be practiced? What cannot be practiced? What is superior? What is middling? What is inferior? He chose the good and practiced it, and he swept the stupas, hence the name 'Seven High Places'." ] }
。于長夜父母及應供沙門婆羅門可遵崇者皆悉供養，貧窮下賤有所悕求皆隨彼意，施與衣服飲食臥具湯藥，又修園池林井給彼須者故，名身上分如師子。于長夜父母及應供處常能供養恭敬，于貧窮下賤心不輕欺常生憐慜，在如是等願力堅固不捨棄故，名踝骨不現。于長夜常省己過不訟彼短永離斗諍，身語意業恒常清凈故，名兩肩平滿。于長夜在沙門婆羅門，生恭敬心迎來送去，善解諸教得無所畏，有斗訟者教令不諍，又教諸王臣佐及一切眾生令修忠孝，修行善業增長佛法故，名師子頷。于長夜隨諸眾生所有樂欲，一切施與善言安慰，皆令歡喜願力堅固，名具四十齒。于長夜不兩舌斗諍，有斗諍處和其兩邊各令歡喜故，名齒不疏缺。于長夜常修善事遠離惡法，常施眾生乳酪及凈衣服，以白土為泥掃拭佛塔，以眾白花供養佛塔，具如是等功德故，名齒白齊密。于長夜所出語言，令諸眾生心生喜樂，不求他過以平等心，勸諸眾生演說正法故，名于諸味中得最上味。于長夜不惱眾生，有病苦者隨其所應而療除之，所求美味隨意與之，心不生吝故，名梵音聲。于長夜不妄語，不粗獷語，不惡語，常住慈悲喜捨四梵住處，以柔軟音聲，為眾生說法皆生歡喜心故，名眼青紺色
現代漢語譯本：在漫長的夜晚里，他供養父母以及值得供養的沙門和婆羅門，對於貧窮的人，只要他們有所求，都隨他們的意願，施捨衣服、飲食、臥具和湯藥。他還修建園林、池塘和水井，供給那些需要的人。因此，他的身體上部像獅子一樣雄偉。在漫長的夜晚里，他常常供養和尊敬父母以及值得供養的人，對於貧窮的人，他從不輕視，總是心懷憐憫。因為他有如此堅定的願力，從不放棄，所以他的踝骨不顯露。在漫長的夜晚里，他常常反省自己的過錯，不指責別人的短處，永遠遠離爭鬥。他的身、語、意業始終清凈，所以他的雙肩平滿。在漫長的夜晚里，他對於沙門和婆羅門心懷恭敬，迎送他們，善於理解各種教義，獲得無所畏懼的智慧。對於有爭鬥的人，他教導他們不要爭鬥，還教導諸王、臣佐以及一切眾生要修習忠孝，修行善業，增長佛法。因此，他的下巴像獅子一樣威嚴。在漫長的夜晚里，他隨順眾生的各種喜好，給予他們一切所需，用善言安慰他們，使他們都感到歡喜。因為他有如此堅定的願力，所以他有四十顆牙齒。在漫長的夜晚里，他不挑撥離間，對於有爭鬥的地方，他調和雙方，使他們都感到歡喜。因此，他的牙齒不稀疏。在漫長的夜晚里，他常常修行善事，遠離惡法，常常施捨眾生乳酪和乾淨的衣服，用白土塗抹佛塔，用各種白花供養佛塔。因為他有如此的功德，所以他的牙齒潔白整齊。在漫長的夜晚里，他所說的話，使眾生心生喜悅，不求別人的過錯，以平等心勸導眾生演說正法。因此，他在各種味道中得到最上等的味道。在漫長的夜晚里，他不惱害眾生，對於有病苦的人，他根據他們的情況進行治療，對於他們所求的美食，他隨意給予，心中沒有吝嗇。因此，他的聲音像梵天一樣美妙。在漫長的夜晚里，他不妄語，不說粗暴的話，不說惡語，常常安住在慈悲喜捨四梵住處，用柔軟的聲音為眾生說法，使他們都心生歡喜。因此，他的眼睛是青紺色的。 現代漢語譯本：在漫長的夜晚里，他供養父母以及應供的沙門和婆羅門，對於貧窮的人，只要他們有所求，都隨他們的意願，施捨衣服、飲食、臥具和湯藥。他還修建園林、池塘和水井，供給那些需要的人，因此，他的身體上部像獅子一樣。在漫長的夜晚里，他常常供養和尊敬父母以及應供的人，對於貧窮的人，他從不輕視，總是心懷憐憫。因為他有如此堅定的願力，從不放棄，所以他的踝骨不顯露。在漫長的夜晚里，他常常反省自己的過錯，不指責別人的短處，永遠遠離爭鬥。他的身、語、意業始終清凈，所以他的雙肩平滿。在漫長的夜晚里，他對於沙門和婆羅門心懷恭敬，迎送他們，善於理解各種教義，獲得無所畏懼的智慧。對於有爭鬥的人，他教導他們不要爭鬥，還教導諸王、臣佐以及一切眾生要修習忠孝，修行善業，增長佛法，因此，他的下巴像獅子一樣威嚴。在漫長的夜晚里，他隨順眾生的各種喜好，給予他們一切所需，用善言安慰他們，使他們都感到歡喜。因為他有如此堅定的願力，所以他有四十顆牙齒。在漫長的夜晚里，他不挑撥離間，對於有爭鬥的地方，他調和雙方，使他們都感到歡喜，因此，他的牙齒不稀疏。在漫長的夜晚里，他常常修行善事，遠離惡法，常常施捨眾生乳酪和乾淨的衣服，用白土塗抹佛塔，用各種白花供養佛塔。因為他有如此的功德，所以他的牙齒潔白整齊。在漫長的夜晚里，他所說的話，使眾生心生喜悅，不求別人的過錯，以平等心勸導眾生演說正法，因此，他在各種味道中得到最上等的味道。在漫長的夜晚里，他不惱害眾生，對於有病苦的人，他根據他們的情況進行治療，對於他們所求的美食，他隨意給予，心中沒有吝嗇，因此，他的聲音像梵天一樣美妙。在漫長的夜晚里，他不妄語，不說粗暴的話，不說惡語，常常安住在慈悲喜捨四梵住處，用柔軟的聲音為眾生說法，使他們都心生歡喜，因此，他的眼睛是青紺色的。
English version: Throughout the long nights, he provided for his parents and the venerable ascetics and Brahmins. To the poor, he gave whatever they desired, offering clothes, food, bedding, and medicine. He also built gardens, ponds, and wells to provide for those in need. Therefore, his upper body is like a lion's. Throughout the long nights, he always provided for and respected his parents and those worthy of offerings. He never looked down on the poor but always felt compassion for them. Because of his steadfast vows, which he never abandoned, his ankles are not visible. Throughout the long nights, he always reflected on his own faults, never criticized others' shortcomings, and stayed far away from conflict. His actions, speech, and thoughts were always pure, so his shoulders are full and even. Throughout the long nights, he showed respect to ascetics and Brahmins, welcoming and seeing them off. He understood the teachings well and gained fearlessness. He taught those in conflict not to fight and also taught kings, ministers, and all beings to practice loyalty and filial piety, cultivate good deeds, and increase the Dharma. Therefore, his jaw is like a lion's. Throughout the long nights, he fulfilled the desires of all beings, giving them whatever they needed and comforting them with kind words, making them all happy. Because of his steadfast vows, he has forty teeth. Throughout the long nights, he did not engage in divisive speech. Where there was conflict, he reconciled both sides, making them happy. Therefore, his teeth are not sparse. Throughout the long nights, he always practiced good deeds and stayed away from evil. He often gave milk, cheese, and clean clothes to beings. He used white clay to plaster stupas and offered white flowers to them. Because of these merits, his teeth are white, even, and close together. Throughout the long nights, his words brought joy to all beings. He did not seek others' faults but with an equal mind encouraged all beings to expound the true Dharma. Therefore, he obtained the best of all flavors. Throughout the long nights, he did not harm beings. For those who were sick, he treated them according to their needs. He gave them whatever delicious food they desired without any stinginess. Therefore, his voice is like Brahma's. Throughout the long nights, he did not lie, speak harshly, or use abusive language. He always resided in the four Brahma abodes of loving-kindness, compassion, joy, and equanimity. With a gentle voice, he taught the Dharma to all beings, making them all happy. Therefore, his eyes are blue-black. English version: Throughout the long nights, he provided for his parents and the worthy ascetics and Brahmins. To the poor, he gave whatever they desired, offering clothes, food, bedding, and medicine. He also built gardens, ponds, and wells to provide for those in need. Therefore, his upper body is like a lion. Throughout the long nights, he always provided for and respected his parents and those worthy of offerings. He never looked down on the poor but always felt compassion for them. Because of his steadfast vows, which he never abandoned, his ankles are not visible. Throughout the long nights, he always reflected on his own faults, never criticized others' shortcomings, and stayed far away from conflict. His actions, speech, and thoughts were always pure, so his shoulders are full and even. Throughout the long nights, he showed respect to ascetics and Brahmins, welcoming and seeing them off. He understood the teachings well and gained fearlessness. He taught those in conflict not to fight and also taught kings, ministers, and all beings to practice loyalty and filial piety, cultivate good deeds, and increase the Dharma. Therefore, his jaw is like a lion. Throughout the long nights, he fulfilled the desires of all beings, giving them whatever they needed and comforting them with kind words, making them all happy. Because of his steadfast vows, he has forty teeth. Throughout the long nights, he did not engage in divisive speech. Where there was conflict, he reconciled both sides, making them happy. Therefore, his teeth are not sparse. Throughout the long nights, he always practiced good deeds and stayed away from evil. He often gave milk, cheese, and clean clothes to beings. He used white clay to plaster stupas and offered white flowers to them. Because of these merits, his teeth are white, even, and close together. Throughout the long nights, his words brought joy to all beings. He did not seek others' faults but with an equal mind encouraged all beings to expound the true Dharma. Therefore, he obtained the best of all flavors. Throughout the long nights, he did not harm beings. For those who were sick, he treated them according to their needs. He gave them whatever delicious food they desired without any stinginess. Therefore, his voice is like Brahma's. Throughout the long nights, he did not lie, speak harshly, or use abusive language. He always resided in the four Brahma abodes of loving-kindness, compassion, joy, and equanimity. With a gentle voice, he taught the Dharma to all beings, making them all happy. Therefore, his eyes are blue-black.
。于長夜在父母師長常生恭敬，觀一切眾生猶如一子，有來求者恒起慈悲，勸諸眾生觀于佛像塔廟故，名眼睫如牛王。于長夜心不下劣意常廣大，勸諸眾生修無上法，遠離顰蹙恒常微笑，親近善友先言慰喻故，名舌廣大。于長夜遠離一切語過，恒常讚歎聲聞、辟支、菩薩、如來及諸法師，受持讀誦書寫經典，為人解說如法修行故，名肉髻無能見頂。于長夜頂禮父母諸尊沙門婆羅門，以香油涂其足下及為淨髮，一切來者皆以花鬘系其頂上故，名眉間白毫右旋清凈光明
現代漢語譯本：在漫長的夜晚里，他對父母和師長常懷恭敬之心，看待一切眾生如同自己的孩子一般。對於前來求助的人，他總是心懷慈悲，勸導眾生觀想佛像和塔廟，因此被稱為『眼睫如牛王』。在漫長的夜晚里，他的心胸從不狹隘，意念總是廣大，勸導眾生修習無上佛法，遠離愁眉苦臉，總是面帶微笑，親近善友並先以言語安慰他們，因此被稱為『舌廣大』。在漫長的夜晚里，他遠離一切言語上的過失，總是讚歎聲聞、辟支佛、菩薩、如來以及諸位法師，受持、讀誦、書寫經典，為他人講解並如法修行，因此被稱為『肉髻無能見頂』。在漫長的夜晚里，他頂禮父母、諸位尊者、沙門和婆羅門，用香油塗抹他們的腳，併爲他們淨髮，對於所有前來的人，都用花鬘繫在他們的頭頂上，因此被稱為『眉間白毫右旋清凈光明』。 現代漢語譯本：在漫長的黑夜裡，他始終對父母和師長保持恭敬，視所有眾生如獨子，對前來求助者常懷慈悲，勸導眾生觀想佛像和佛塔，因此得名『眼睫如牛王』。在漫長的黑夜裡，他心胸開闊，意念廣大，勸導眾生修習無上佛法，遠離愁眉苦臉，總是面帶微笑，親近善友並先以言語安慰，因此得名『舌廣大』。在漫長的黑夜裡，他遠離一切言語過失，總是讚歎聲聞、辟支佛、菩薩、如來以及諸位法師，受持、讀誦、書寫經典，為他人講解並如法修行，因此得名『肉髻無能見頂』。在漫長的黑夜裡，他頂禮父母、諸位尊者、沙門和婆羅門，用香油塗抹他們的腳，併爲他們淨髮，對所有來者都用花鬘繫在頭頂，因此得名『眉間白毫右旋清凈光明』。
English version: Throughout the long nights, he always held reverence for his parents and teachers, viewing all sentient beings as if they were his own children. To those who came seeking help, he always extended compassion, encouraging them to contemplate the images of Buddhas and pagodas, hence he is called 'eyelashes like a bull king'. Throughout the long nights, his mind was never inferior, his thoughts were always vast, encouraging all beings to cultivate the supreme Dharma, staying away from frowns and always smiling, befriending good companions and first comforting them with words, hence he is called 'broad tongue'. Throughout the long nights, he stayed away from all verbal faults, always praising the Sravakas, Pratyekabuddhas, Bodhisattvas, Tathagatas, and all Dharma masters, upholding, reciting, writing scriptures, explaining them to others, and practicing according to the Dharma, hence he is called 'the ushnisha that no one can see the top of'. Throughout the long nights, he bowed to his parents, all venerable ones, Sramanas, and Brahmins, anointing their feet with fragrant oil and purifying their hair, and for all who came, he would place flower garlands on their heads, hence he is called 'the white urna between the eyebrows, right-turning, pure and bright'. English version: During the long nights, he consistently showed respect to his parents and teachers, regarded all beings as his own children, and always had compassion for those who sought help. He encouraged beings to contemplate Buddha images and pagodas, thus earning the name 'eyelashes like a bull king'. During the long nights, his mind was broad and his thoughts were vast. He encouraged beings to cultivate the supreme Dharma, avoided frowning, always smiled, befriended good companions, and first comforted them with words, thus earning the name 'broad tongue'. During the long nights, he avoided all verbal faults, always praised Sravakas, Pratyekabuddhas, Bodhisattvas, Tathagatas, and all Dharma masters, upheld, recited, and wrote scriptures, explained them to others, and practiced according to the Dharma, thus earning the name 'the ushnisha that no one can see the top of'. During the long nights, he bowed to his parents, all venerable ones, Sramanas, and Brahmins, anointed their feet with fragrant oil, and purified their hair. For all who came, he placed flower garlands on their heads, thus earning the name 'the white urna between the eyebrows, right-turning, pure and bright'.
。
「于長夜恒常開門大施普請眾生隨意所與，亦勸眾生行如是施，親近善友，恒不捨棄，求法重師不憚艱劬心無懈怠，于聲聞、緣覺、菩薩、如來、父母師長所，以種種香油然燈，及造妙好端正如來形像，以妙寶莊嚴，又以白寶安置眉間作如來相好，勸諸眾生髮菩提心，令修無量諸善行故，名得大勢，名成就那羅延力，名成就如來無畏願力，名說法不錯亂，名覺悟無言說，名願力能令一切眾生隨類各解，名無失念，名無異想，名如實了知諸眾生心，名非擇滅舍，名欲行三昧不斷，名精進不退，名念不退，名智不退，名解脫不退，名解脫知見不退，名從智出一切身語意業隨智慧行，名過現未來智障無礙，名得無礙解脫，名善入眾生之行，名如應說法，名善能超過一切音聲相彼岸，名善對答一切異類音聲，名迦陵頻伽聲，名天鼓聲，名天樂聲，名地大振動聲，名大海王聲，名大龍王聲，名大云聲，名隨諸眾生類聲，名無著無礙令諸眾會生歡喜心，名梵釋天王之所供養，名阿修羅、緊那羅、摩睺羅伽歡喜心瞻仰目不暫舍，名聲聞眾之所承事，名菩薩眾之所恭敬讚歎，名無悕求說法，名說一字一句皆不唐捐，名說法以時。彌勒！我今略說如來功德，若廣說者窮劫不盡
現代漢語譯本 『在漫漫長夜裡，他總是敞開大門，廣施恩惠，讓眾生隨意取用，也勸導眾生行如此佈施。他親近善友，從不捨棄，爲了求法而尊敬老師，不畏懼艱難困苦，內心沒有懈怠。在聲聞、緣覺、菩薩、如來、父母師長面前，他用各種香油點燈，並塑造精美端莊的如來佛像，用珍寶裝飾，又用白寶安放在佛像眉間，使其具有如來的相好。他勸導眾生髮起菩提心，讓他們修習無量善行，因此被稱為『得大勢』，被稱為『成就那羅延力』，被稱為『成就如來無畏願力』，被稱為『說法不錯亂』，被稱為『覺悟無言說』，被稱為『願力能令一切眾生隨類各解』，被稱為『無失念』，被稱為『無異想』，被稱為『如實了知諸眾生心』，被稱為『非擇滅舍』，被稱為『欲行三昧不斷』，被稱為『精進不退』，被稱為『念不退』，被稱為『智不退』，被稱為『解脫不退』，被稱為『解脫知見不退』，被稱為『從智出一切身語意業隨智慧行』，被稱為『過現未來智障無礙』，被稱為『得無礙解脫』，被稱為『善入眾生之行』，被稱為『如應說法』，被稱為『善能超過一切音聲相彼岸』，被稱為『善對答一切異類音聲』，被稱為『迦陵頻伽聲』，被稱為『天鼓聲』，被稱為『天樂聲』，被稱為『地大振動聲』，被稱為『大海王聲』，被稱為『大龍王聲』，被稱為『大云聲』，被稱為『隨諸眾生類聲』，被稱為『無著無礙令諸眾會生歡喜心』，被稱為『梵釋天王之所供養』，被稱為『阿修羅、緊那羅、摩睺羅伽歡喜心瞻仰目不暫舍』，被稱為『聲聞眾之所承事』，被稱為『菩薩眾之所恭敬讚歎』，被稱為『無悕求說法』，被稱為『說一字一句皆不唐捐』，被稱為『說法以時』。彌勒！我今天簡略地說說如來的功德，如果詳細說的話，窮盡劫數也說不完。』
English version 'In the long night, he always opens the door wide, bestowing generosity and allowing all beings to take as they please. He also encourages beings to practice such giving. He associates with good friends, never abandoning them. He respects teachers in seeking the Dharma, not fearing hardship or fatigue, and his mind is without laziness. Before the Sravakas, Pratyekabuddhas, Bodhisattvas, Tathagatas, parents, and teachers, he lights lamps with various fragrant oils and creates exquisite and dignified images of the Tathagata, adorning them with precious jewels. He also places a white jewel between the eyebrows of the Buddha image, giving it the marks of a Tathagata. He encourages all beings to generate the Bodhi mind, enabling them to cultivate immeasurable good deeds. Therefore, he is called 『Gaining Great Power,』 called 『Achieving Narayana Power,』 called 『Achieving the Fearless Vow Power of the Tathagata,』 called 『Speaking the Dharma without Confusion,』 called 『Awakening to the Unspeakable,』 called 『Having the Vow Power to Enable All Beings to Understand According to Their Kind,』 called 『Without Loss of Mindfulness,』 called 『Without Different Thoughts,』 called 『Truly Knowing the Minds of All Beings,』 called 『Non-Selective Abandonment,』 called 『Continuously Desiring to Practice Samadhi,』 called 『Unwavering in Diligence,』 called 『Unwavering in Mindfulness,』 called 『Unwavering in Wisdom,』 called 『Unwavering in Liberation,』 called 『Unwavering in the Knowledge and Vision of Liberation,』 called 『All Actions of Body, Speech, and Mind Arising from Wisdom and Following Wisdom,』 called 『Unobstructed by the Hindrances of Past, Present, and Future Wisdom,』 called 『Gaining Unobstructed Liberation,』 called 『Skillfully Entering the Practices of Beings,』 called 『Speaking the Dharma Appropriately,』 called 『Skillfully Transcending the Shore of All Sounds,』 called 『Skillfully Answering All Different Kinds of Sounds,』 called 『Having the Sound of a Kalavinka Bird,』 called 『Having the Sound of a Heavenly Drum,』 called 『Having the Sound of Heavenly Music,』 called 『Having the Sound of the Great Earth Shaking,』 called 『Having the Sound of the Great Ocean King,』 called 『Having the Sound of the Great Dragon King,』 called 『Having the Sound of Great Clouds,』 called 『Having the Sound that Follows the Kinds of All Beings,』 called 『Being Unattached and Unobstructed, Causing All Assemblies to Generate Joyful Minds,』 called 『Being Worshipped by Brahma and Sakra,』 called 『Being Joyfully Gazed Upon by Asuras, Kinnaras, and Mahoragas without a Moment』s Break,』 called 『Being Served by the Sravaka Assembly,』 called 『Being Respected and Praised by the Bodhisattva Assembly,』 called 『Not Desiring to Speak the Dharma,』 called 『Every Word and Phrase Spoken Not Being in Vain,』 called 『Speaking the Dharma at the Right Time.』 Maitreya! I have now briefly spoken of the merits of the Tathagata. If I were to speak in detail, it would not be exhausted even in endless eons.'
。」
爾時世尊欲重宣此義，而說偈言：
「無處無戲論， 無生亦無滅， 體性空寂靜， 轉如是法輪。 不出亦不入， 無因亦無相， 一切法平等， 轉如是法輪。 如夢幻陽炎， 水月及谷響， 皆無有自性， 轉如是法輪。 入諸因緣法， 不斷亦不常， 遠離諸惡見， 轉如是法輪。 遠離於無有， 非法非非法， 本自不生滅， 轉如是法輪。 實際非實際， 真如非真如， 示諸法體性， 轉如是法輪。 眼耳鼻舌身， 及意皆不實， 體性空無思， 轉如是法輪。 以如是法輪， 覺諸未覺者， 一切法體性， 我自已覺知。 不從他覺悟， 名曰自然人， 得於法自在， 故說為法王。 知理知非理， 故名為導師。 隨應演說法， 教化諸群生。 能到于彼岸， 故名為教主， 為諸迷路者， 演說真實法。 度之於彼岸， 故名無上師， 以四攝及智， 普攝諸世間。 越生死稠林， 故名為商主。 於法無掛礙， 故名法自在。 轉于正法輪， 故名為法王
現代漢語譯本 當時，世尊爲了再次闡明這個道理，就說了以下偈語： 『沒有地方沒有虛妄的言論，沒有產生也沒有消滅， 本體是空寂清靜的，運轉這樣的法輪。 不出去也不進來，沒有原因也沒有表象， 一切法都是平等的，運轉這樣的法輪。 如同夢幻、陽焰，水中的月亮和山谷的回聲， 都沒有自己的本性，運轉這樣的法輪。 進入各種因緣法，不是斷滅也不是恒常， 遠離各種錯誤的見解，運轉這樣的法輪。 遠離有和無，不是法也不是非法， 本來就沒有產生和消滅，運轉這樣的法輪。 實際不是實際，真如不是真如， 顯示各種法的本體，運轉這樣的法輪。 眼睛、耳朵、鼻子、舌頭、身體，以及意識都不是真實的， 本體是空無思想的，運轉這樣的法輪。 用這樣的法輪，覺悟那些沒有覺悟的人， 一切法的本體，我自己已經覺知。 不是從別人那裡覺悟的，叫做自然人， 得到法的自在，所以被稱為法王。 知道道理和不是道理，所以被稱為導師。 隨著眾生的根器演說佛法，教化各種眾生。 能夠到達彼岸，所以被稱為教主， 為那些迷路的人，演說真實的佛法。 度他們到達彼岸，所以被稱為無上師， 用四攝法和智慧，普遍攝受世間的一切。 超越生死的稠密森林，所以被稱為商主。 對於法沒有障礙，所以被稱為法自在。 運轉正法輪，所以被稱為法王。'
English version At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses: 'Nowhere is there idle talk, no birth and no death, The essence is empty and still, turning such a Dharma wheel. Neither going out nor coming in, without cause and without form, All dharmas are equal, turning such a Dharma wheel. Like dreams, illusions, mirages, the moon in water, and echoes in valleys, All have no self-nature, turning such a Dharma wheel. Entering into the laws of causation, neither continuous nor permanent, Away from all evil views, turning such a Dharma wheel. Away from existence and non-existence, neither dharma nor non-dharma, Originally without birth or death, turning such a Dharma wheel. Actuality is not actuality, Suchness is not Suchness, Revealing the essence of all dharmas, turning such a Dharma wheel. Eyes, ears, nose, tongue, body, and mind are all unreal, The essence is empty and without thought, turning such a Dharma wheel. With such a Dharma wheel, awakening those who are not yet awakened, The essence of all dharmas, I have already realized myself. Not awakened by others, called a natural person, Having attained freedom in the Dharma, therefore called the Dharma King. Knowing reason and unreason, therefore called a guide. Expounding the Dharma according to the capacity of beings, teaching all beings. Able to reach the other shore, therefore called the Lord of Teachings, For those who are lost, expounding the true Dharma. Leading them to the other shore, therefore called the Supreme Teacher, With the four means of attraction and wisdom, universally embracing all the world. Transcending the dense forest of birth and death, therefore called the caravan leader. Without hindrance in the Dharma, therefore called the Dharma Sovereign. Turning the true Dharma wheel, therefore called the Dharma King.'
。 名師名持法， 名無上法主， 亦名大德主， 亦名戒愿滿， 亦名施無畏， 亦名示涅槃， 亦名能降伏， 亦名能自解， 亦名能悟心。 智慧大光明。 普照於一切， 破無明黑暗， 為世作醫王。 能除煩惱病， 善拔諸毒箭， 名無上導師。 有三十二相， 具八十種好， 身份皆微妙， 隨順於眾生。 十力四無畏， 十八不共法， 大乘勝牟尼， 具如是威德。 無上正法輪， 如來勝功德， 若欲廣說者， 窮劫不能盡。 佛智無有邊， 廣大如虛空。」
方廣大莊嚴經卷第十一 大正藏第 03 冊 No. 0187 方廣大莊嚴經
方廣大莊嚴經卷第十二
唐天竺三藏地婆訶羅譯轉法輪品之二
爾時佛告諸比丘：「如來化五人竟，作是念言：『優樓頻螺迦葉有大名稱，與五百弟子俱，國王奉事臣庶宗仰，我當詣彼教以正法。』即往尋之。迦葉見佛迎前問訊：『善安隱不？』爾時如來報迦葉言：『無病知足寂滅清信是為安隱。』迦葉請佛：『日既將暮，惟愿沙門幸留於此，隨意所處。』佛語迦葉：『欲寄石室止住一宿。』迦葉言：『吾不愛，室中有毒龍，恐相犯耳
現代漢語譯本 被稱為名師，是持法的典範， 也被稱為無上的法主， 亦被稱為大德之主， 亦被稱為戒律和願望圓滿者， 亦被稱為施予無畏者， 亦被稱為指示涅槃之道者， 亦被稱為能夠降伏煩惱者， 亦被稱為能夠自我解脫者， 亦被稱為能夠覺悟自心者。 智慧如大光明， 普遍照耀一切， 破除無明的黑暗， 為世間作醫王， 能夠去除煩惱的疾病， 善於拔除各種毒箭， 被稱為無上的導師。 具有三十二種殊勝的相貌， 具備八十種美好的特徵， 身體的每個部分都微妙無比， 順應著眾生的需求。 擁有十種力量和四種無畏， 具備十八種不共的功德， 是大乘殊勝的牟尼， 具有如此的威德。 轉動無上的正法輪， 是如來殊勝的功德， 如果要廣泛地講述， 即使窮盡劫數也無法說完。 佛的智慧沒有邊際， 廣大如同虛空。
《方廣大莊嚴經》卷第十一 大正藏第 03 冊 No. 0187 《方廣大莊嚴經》
《方廣大莊嚴經》卷第十二
唐天竺三藏地婆訶羅譯《轉法輪品》之二
當時，佛告訴眾比丘：『如來度化五人之後，心中想道：『優樓頻螺迦葉有很大的名聲，和五百弟子在一起，國王和臣民都敬奉他，我應當去那裡用正法教化他。』於是就前往尋找他。迦葉見到佛，上前問訊：『安好嗎？』當時，如來告訴迦葉說：『沒有疾病，知足，寂滅，清凈的信仰，這就是安好。』迦葉請佛說：『太陽快要落山了，希望沙門能在這裡留宿，隨意安住。』佛告訴迦葉說：『我想借用石室住一晚。』迦葉說：『我並不吝惜，只是石室中有毒龍，恐怕會冒犯您。』
English version Known as a renowned teacher, a model of upholding the Dharma, Also known as the supreme Dharma Lord, Also known as the master of great virtue, Also known as the one whose precepts and vows are fulfilled, Also known as the one who bestows fearlessness, Also known as the one who shows the path to Nirvana, Also known as the one who can subdue afflictions, Also known as the one who can liberate oneself, Also known as the one who can awaken the mind. Wisdom is like great light, Universally illuminating everything, Breaking through the darkness of ignorance, Being the king of physicians for the world, Able to remove the diseases of afflictions, Skilled in extracting all poisonous arrows, Known as the supreme guide. Possessing thirty-two extraordinary marks, Having eighty kinds of excellent characteristics, Every part of the body is exquisitely subtle, Conforming to the needs of sentient beings. Possessing ten powers and four fearlessnesses, Having eighteen unique qualities, Being the supreme Muni of the Mahayana, Possessing such majestic virtue. Turning the supreme wheel of the Dharma, Are the supreme merits of the Tathagata, If one were to speak extensively, Even exhausting eons, it could not be finished. The Buddha's wisdom is boundless, Vast like the empty space.
The Flower Adornment Sutra, Volume 11 Taisho Tripitaka Volume 03, No. 0187, The Flower Adornment Sutra
The Flower Adornment Sutra, Volume 12
Translated by Tripitaka Master Divakara of Tang Dynasty, India, Chapter Two of Turning the Dharma Wheel
At that time, the Buddha said to the Bhikkhus: 'After the Tathagata had converted five people, he thought: 'Uruvilva Kasyapa has great fame, and is with five hundred disciples. The king and his subjects revere him. I should go there and teach him the right Dharma.' So he went to find him. Kasyapa saw the Buddha and came forward to greet him: 'Are you well?' At that time, the Tathagata told Kasyapa: 'Being without illness, content, in tranquility, and having pure faith, this is well.' Kasyapa invited the Buddha: 'The sun is about to set, I hope the Shramana can stay here for the night, and reside as you wish.' The Buddha told Kasyapa: 'I would like to borrow the stone chamber for one night.' Kasyapa said: 'I do not begrudge it, but there is a poisonous dragon in the stone chamber, I am afraid it might offend you.'
。』乃至三語，迦葉報言：『任於中止。』
「爾時如來洗手足已，前入石室敷座而坐，龍便瞋怒身中出煙，佛亦出煙；龍大瞋怒身中出火，佛亦出火，二火俱熾焚燒石室。迦葉夜起見室盡然，驚怖嘆惜：『此大沙門端正尊貴，不取我語，為火所害。』遽令弟子人持一瓶汲水而救；所有瓶水悉變為火，師徒益恐皆言：『龍火殺是沙門。』如來爾時以神通力，制伏毒龍置於缽中，明旦持缽盛龍而出。迦葉大喜怪未曾有：『今此沙門乃復活耶？器中何有？』見是毒龍。佛告迦葉：『我已伏之，令受禁戒。』迦葉甚慚，顧謂弟子：『是大沙門雖有神力，不如我得羅漢道也。』
「爾時如來移近迦葉所住之處在一樹下，于夜分中，四天大王皆來聽法，光明甚盛如大火炬，迦葉夜見謂佛事火。明旦白佛言：『沙門法中亦事火耶？』佛言：『不也。昨夜四天下來聽法，是其光耳。』於後帝釋下來聽法，其光轉盛。迦葉明日復問：『沙門亦事火耶？』佛言：『不也。此是帝釋來聽法耳。』於後梵王下來聽法，其光益盛。迦葉明日復問：『沙門亦事火耶？』佛言：『不也。此是梵王來聽法耳。』
「迦葉及五百弟子，人事三火，旦欲然火火終不著，怪以問師。師言：『此是沙門所為故也
現代漢語譯本：『甚至說了三次，迦葉回答說：『隨你便吧。』 『那時如來洗完手腳后，走進石室鋪好座位坐下，龍便憤怒地從身體里冒出煙，佛也冒出煙；龍更加憤怒地從身體里冒出火，佛也冒出火，兩火一起燃燒，燒燬了石室。迦葉夜裡起來，看見石室全部燃燒，驚恐嘆息：『這位大沙門端正尊貴，不聽我的話，被火燒死了。』急忙讓弟子每人拿一個瓶子汲水去救火；所有的瓶水都變成了火，師徒更加恐懼，都說：『龍火殺死了這位沙門。』如來那時用神通力，制服了毒龍，把它放在缽中，第二天早上拿著盛著龍的缽出來。迦葉非常高興，覺得從未有過：『現在這位沙門竟然復活了嗎？缽里有什麼？』看見了那條毒龍。佛告訴迦葉：『我已經制服了它，讓它接受戒律。』迦葉非常慚愧，回頭對弟子們說：『這位沙門雖然有神通力，也不如我得到羅漢道。』 『那時如來移到靠近迦葉住的地方，在一棵樹下，在夜裡，四大天王都來聽法，光明非常強烈，像巨大的火炬，迦葉夜裡看見，以為佛在祭火。第二天早上告訴佛說：『沙門法中也祭火嗎？』佛說：『不是的。昨天晚上四大天王下來聽法，那是他們的光芒罷了。』之後帝釋下來聽法，光芒更加強烈。迦葉第二天又問：『沙門也祭火嗎？』佛說：『不是的。這是帝釋來聽法罷了。』之後梵王下來聽法，光芒更加強烈。迦葉第二天又問：『沙門也祭火嗎？』佛說：『不是的。這是梵王來聽法罷了。』 『迦葉和五百弟子，祭祀三火，早上想要點火，火卻始終點不著，覺得奇怪，就問他們的老師。老師說：『這是沙門所為的緣故。』
English version: 'Even to the third time, Kasyapa replied, 『As you wish.』 'Then, after the Tathagata washed his hands and feet, he entered the stone chamber, spread out a seat, and sat down. The dragon then angrily emitted smoke from its body, and the Buddha also emitted smoke; the dragon, even more enraged, emitted fire from its body, and the Buddha also emitted fire. The two fires blazed together, burning down the stone chamber. Kasyapa, rising at night and seeing the chamber completely ablaze, was terrified and lamented, 『This great Shramana, so upright and noble, did not heed my words and has been killed by the fire.』 He hastily ordered each of his disciples to take a bottle and fetch water to extinguish the fire; all the bottled water turned into fire, and the master and disciples were even more frightened, all saying, 『The dragon』s fire has killed this Shramana.』 At that time, the Tathagata, using his supernatural powers, subdued the poisonous dragon and placed it in his bowl. The next morning, he came out holding the bowl containing the dragon. Kasyapa was overjoyed and found it unprecedented, 『Has this Shramana now come back to life? What is in the bowl?』 He saw the poisonous dragon. The Buddha told Kasyapa, 『I have already subdued it and made it accept the precepts.』 Kasyapa was very ashamed and said to his disciples, 『Although this Shramana has supernatural powers, he is not as accomplished as I who have attained the Arhat path.』 'Then the Tathagata moved near where Kasyapa was staying, under a tree. In the middle of the night, the Four Heavenly Kings all came to listen to the Dharma, their light was very intense, like huge torches. Kasyapa, seeing this at night, thought the Buddha was worshipping fire. The next morning, he told the Buddha, 『Is fire worship also practiced in the Shramana』s Dharma?』 The Buddha said, 『No. Last night, the Four Heavenly Kings came down to listen to the Dharma, that was their light.』 Later, Indra came down to listen to the Dharma, and the light became even more intense. Kasyapa asked again the next day, 『Does the Shramana also worship fire?』 The Buddha said, 『No. This is Indra coming to listen to the Dharma.』 Later, Brahma came down to listen to the Dharma, and the light became even more intense. Kasyapa asked again the next day, 『Does the Shramana also worship fire?』 The Buddha said, 『No. This is Brahma coming to listen to the Dharma.』 'Kasyapa and his five hundred disciples worshipped three fires. In the morning, when they tried to light the fire, it would not ignite, so they were puzzled and asked their teacher. The teacher said, 『This is because of what the Shramana has done.』
。』俱來問佛：『我所事火然乃不著。』佛言：『欲使然耶？當令得然。』火即然矣。既然之後，迦葉滅火復不可滅，五百弟子相助滅之亦不能滅，各自念言：『復是沙門所為故也。』共往問佛：『火既得然今不可滅。』佛言：『欲使滅耶？當令得滅。』火即滅矣。
「迦葉白佛言：『惟愿沙門！恒住於此共修梵行，我當敕家常使供養，每以日時請佛俱行詣其家食。』佛言：『汝可先去，當隨後至。』迦葉適去，佛以神力上忉利天取彼天果，東至弗婆提取庵摩勒果，南至閻浮界取閻浮果，西至拘耶尼取呵梨勒果，北至郁單越取自然粳米，盛置缽中飛空而還，先迦葉至坐其床上。迦葉後到，問佛：『沙門從何道來？』佛語迦葉：『汝去之後，我往四方及上忉利，取是名果及以美飯，汝可食之。』
「時摩伽陀國，國王大臣吏人官屬、長者居士婆羅門等，當就迦葉為七日會。迦葉念言：『彼大沙門威德巍巍相好無上，眾人見者必當舍我而奉事之。寧此沙門七日之中不來我所。』佛知其念隱而不現。七日滿已，迦葉念言：『節會已訖余饌甚多，彼大沙門今若來者，我當飯之。』佛知其意忽然而至。迦葉驚喜而問：『如來七日之中何為見棄？』佛言：『汝先起念是以不現，今汝相憶故復來耳
現代漢語譯本：迦葉前來問佛：『我點火，火卻點不著。』佛說：『你想讓它著嗎？那就讓它著。』火立刻就著了。火著了之後，迦葉想滅火卻滅不掉，五百弟子一起幫忙滅也滅不掉，他們各自想著：『這又是沙門做的。』一起去問佛：『火已經著了，現在卻滅不掉。』佛說：『你想讓它滅嗎？那就讓它滅。』火立刻就滅了。 迦葉對佛說：『希望沙門！能一直住在這裡一起修行，我將吩咐家人經常供養，每天按時請佛到我家吃飯。』佛說：『你可以先去，我隨後就到。』迦葉剛走，佛就用神力飛到忉利天取了天上的果子，向東到弗婆提取了庵摩勒果，向南到閻浮界取了閻浮果，向西到拘耶尼取了呵梨勒果，向北到郁單越取了天然的粳米，盛在缽中飛回，先於迦葉到達，坐在他的床上。迦葉後來到了，問佛：『沙門從哪裡來的？』佛告訴迦葉：『你走後，我去了四方和忉利天，取了這些名貴的果子和美味的飯，你可以吃。』 當時摩伽陀國，國王、大臣、官員、長者、居士、婆羅門等，準備在迦葉那裡舉行七日法會。迦葉心想：『那位大沙門威德顯赫，相貌無比，眾人見到他一定會捨棄我而侍奉他。寧願這位沙門七天之內不要來我這裡。』佛知道他的想法，就隱身不現。七天結束后，迦葉心想：『法會已經結束，還剩下很多食物，那位大沙門如果現在來，我就供養他。』佛知道他的意思，突然就到了。迦葉又驚又喜地問：『如來七天之中為何拋棄我？』佛說：『你先起了那個念頭，所以我沒有出現，現在你又想起了我，所以我又來了。』
English version: Kasyapa came to ask the Buddha: 『I try to light a fire, but it won't light.』 The Buddha said: 『Do you want it to light? Then let it light.』 The fire immediately lit. After the fire was lit, Kasyapa tried to extinguish it but couldn't, and five hundred disciples helped but still couldn't extinguish it. They each thought: 『This must be the doing of the Shramana.』 They went together to ask the Buddha: 『The fire has been lit, but now it cannot be extinguished.』 The Buddha said: 『Do you want it to be extinguished? Then let it be extinguished.』 The fire immediately went out. Kasyapa said to the Buddha: 『I hope, Shramana! You can stay here and practice together. I will instruct my family to make offerings regularly, and invite the Buddha to my house for meals every day at the appointed time.』 The Buddha said: 『You can go first, and I will follow.』 As soon as Kasyapa left, the Buddha used his divine power to fly to Trayastrimsa Heaven and took heavenly fruits, went east to Purvavideha and took Amalaka fruits, went south to Jambudvipa and took Jambu fruits, went west to Aparagodaniya and took Haritaki fruits, and went north to Uttarakuru and took natural rice. He put them in his bowl and flew back, arriving before Kasyapa and sitting on his bed. When Kasyapa arrived later, he asked the Buddha: 『Where did the Shramana come from?』 The Buddha told Kasyapa: 『After you left, I went to the four directions and to Trayastrimsa Heaven, and took these precious fruits and delicious rice. You can eat them.』 At that time, in the kingdom of Magadha, the king, ministers, officials, elders, laymen, Brahmins, etc., were preparing to hold a seven-day assembly at Kasyapa's place. Kasyapa thought: 『That great Shramana is majestic and has unparalleled features. If people see him, they will surely abandon me and serve him. I would rather that this Shramana not come to my place for seven days.』 The Buddha knew his thoughts and hid himself. After seven days, Kasyapa thought: 『The assembly is over, and there is still a lot of food left. If that great Shramana comes now, I will offer it to him.』 The Buddha knew his intention and suddenly arrived. Kasyapa was surprised and delighted and asked: 『Why did the Tathagata abandon me for seven days?』 The Buddha said: 『You had that thought first, so I did not appear. Now that you have thought of me again, I have come.』
。』
「爾時迦葉五百弟子，將欲祀火俱共破薪，各各舉斧皆不得下，懅而告師，師言：『是大沙門所為故耳。』即往問佛：『我諸弟子向共破薪，各各舉斧皆不得下。』佛言：『當下。』應聲即下。既下之後，斧皆著薪而不可舉。復來問佛，佛言：『可去，自當舉耳。』應時即舉。
「尼連禪河遄流箭激，佛以神力令水涌起過於人上，佛行其下步步生塵。迦葉遙望恐佛漂溺，即與弟子乘船救佛，見水涌起佛行其下步步生塵，迦葉喚佛：『沙門！欲上船不？』佛言：『甚善！』即於水中從船底入，船無穿漏。迦葉復言：『是大沙門神則神矣，猶不如我羅漢道也。』
「佛語迦葉：『汝非羅漢，何為貢高自稱羅漢？』於是迦葉心驚毛豎慚懼稽首：『今此大聖乃知我心。惟愿大聖！攝受於我在聖法中而為沙門。』佛語迦葉：『汝既耆舊多有眷屬，又為國王臣民之所歸敬，今欲學道其可自輕，宜與弟子更熟詳議。』迦葉言：『善哉！如聖所教。然我內心非不自決，且當還與弟子論耳。』迦葉還來集諸弟子：『我已信解彼沙門法，其所得道是為真正。我今歸趣，汝意云何？』弟子答言：『我等亦愿隨從歸依
現代漢語譯本 當時，迦葉的五百個弟子準備祭祀火神，一起去砍柴。他們各自舉起斧頭，卻都無法砍下去。他們驚恐地告訴他們的老師，老師說：『這一定是那個沙門做的。』於是他們去問佛陀：『我的弟子們剛才一起砍柴，各自舉起斧頭卻都無法砍下去。』佛陀說：『可以砍下去。』話音剛落，斧頭就砍了下去。砍下去之後，斧頭都卡在柴里，無法舉起來。他們又來問佛陀，佛陀說：『可以走了，自然就能舉起來。』話音剛落，斧頭就舉起來了。 尼連禪河水流湍急，像箭一樣飛速。佛陀用神力讓水涌起，高過人的頭頂，佛陀在水下行走，每一步都生出塵土。迦葉遠遠望見，擔心佛陀被水淹沒，就和弟子們乘船去救佛陀。他們看到水涌起，佛陀在水下行走，每一步都生出塵土。迦葉喊佛陀：『沙門！要上船嗎？』佛陀說：『很好！』隨即從船底進入水中，船沒有破漏。迦葉又說：『這個沙門的神通真是神奇，但還是不如我羅漢的道行。』 佛陀對迦葉說：『你不是羅漢，為什麼如此驕傲自稱羅漢？』於是迦葉心驚膽戰，慚愧地叩頭說：『現在這位大聖竟然知道我的心思。我希望大聖！接納我在聖法中成為沙門。』佛陀對迦葉說：『你已經年長，有很多眷屬，又被國王和百姓所尊敬，現在想學道，怎麼能輕率行事呢？應該和弟子們再仔細商議。』迦葉說：『好！就按聖人的教導。但我內心已經決定，只是應該回去和弟子們商議一下。』迦葉回去召集弟子們說：『我已經相信那個沙門的佛法，他所得到的道是真正的。我現在要歸順他，你們意下如何？』弟子們回答說：『我們也願意跟隨您歸依。』
English version At that time, Kasyapa's five hundred disciples were preparing to worship the fire god and went together to chop firewood. They each raised their axes, but were unable to chop down. They told their teacher in fear, and the teacher said, 'This must be the doing of that Shramana.' So they went to ask the Buddha, 'My disciples were just chopping firewood together, and each raised their axes but were unable to chop down.' The Buddha said, 'You can chop down.' As soon as he said that, the axes chopped down. After chopping down, the axes were all stuck in the firewood and could not be lifted. They came to ask the Buddha again, and the Buddha said, 'You can go, and they will naturally lift.' As soon as he said that, the axes were lifted. The Nairanjana River flowed swiftly like an arrow. The Buddha used his divine power to make the water rise above people's heads, and the Buddha walked under the water, with dust rising with each step. Kasyapa saw from afar and worried that the Buddha would be drowned, so he and his disciples took a boat to save the Buddha. They saw the water rising, and the Buddha walking under the water, with dust rising with each step. Kasyapa called to the Buddha, 'Shramana! Do you want to get on the boat?' The Buddha said, 'Very good!' Then he entered the water from the bottom of the boat, and the boat did not leak. Kasyapa said again, 'This Shramana's supernatural powers are truly amazing, but they are still not as good as my Arhat's path.' The Buddha said to Kasyapa, 'You are not an Arhat, why are you so arrogant and call yourself an Arhat?' Then Kasyapa was shocked and ashamed, and bowed his head, saying, 'Now this great sage actually knows my thoughts. I hope that the great sage will accept me into the holy Dharma and make me a Shramana.' The Buddha said to Kasyapa, 'You are already old, have many dependents, and are respected by the king and the people. Now you want to learn the Way, how can you act rashly? You should discuss it carefully with your disciples.' Kasyapa said, 'Good! As the sage has taught. But I have already decided in my heart, I should just go back and discuss it with my disciples.' Kasyapa went back and gathered his disciples, saying, 'I have already believed in that Shramana's Dharma, and the Way he has attained is the true one. I am now going to submit to him, what do you think?' The disciples replied, 'We also wish to follow you and take refuge.'
。』
「是時迦葉與諸弟子，釋其衣服，取事火具悉棄水中，俱詣佛所稽首佛足，而白佛言：『我及弟子，于聖法中愿為沙門。』佛言：『善來比丘！』鬚髮自落法服著身皆成沙門。
「迦葉二弟：一名難提，二名伽耶，各有二百五十弟子，先住水邊，見諸梵志衣帔什物事火之具隨水下流，皆悉驚愕，恐畏其兄及諸門徒為人所害。即與五百弟子溯流而上，見兄師徒皆成沙門，怪而問曰：『兄今耆舊年百二十，智慧深遠國內遵崇，我意言兄已證羅漢，今棄凈業敩彼沙門，其道勝耶？』迦葉答言：『佛道最優其法無上，我自昔來未曾見有神通道力與佛等者，其法清凈當度無量，能以三事教化眾生：一者道力神通變化，二者智慧知他人心，三者善知煩惱應病授藥。』二弟聞已心生恭敬，顧謂弟子：『汝意云何？』五百弟子同聲發言：『愿從師教。』即皆稽首求為沙門。佛言：『善來比丘！』鬚髮自落法服著身皆成沙門。
「爾時如來與千比丘俱，往波羅奈國在於林下，為諸弟子或時變現，或時說法或復說戒，睹佛威神莫不欣喜，盡成羅漢。
「爾時世尊從波羅奈國，與優婁頻螺迦葉兄弟三人及千羅漢，至摩伽陀國
現代漢語譯本 當時，迦葉和他的弟子們脫下他們的衣服，把祭火的器具都扔進水中，一起到佛陀那裡，頂禮佛足，然後對佛陀說：『我和我的弟子們，在神聖的佛法中，願意成為沙門。』佛陀說：『善來比丘！』他們的鬚髮自然脫落，法衣穿在身上，都成了沙門。 迦葉的兩個弟弟：一個叫難提，一個叫伽耶，他們各有二百五十個弟子，先前住在水邊，看見那些婆羅門的衣服、飾物和祭火的器具順水漂流而下，都感到驚愕和恐懼，擔心他們的哥哥和門徒被人殺害。於是他們帶著五百個弟子逆流而上，看見哥哥和他的師徒都成了沙門，感到奇怪，就問道：『哥哥你現在年事已高，一百二十歲了，智慧深遠，國內都尊敬你，我以為你已經證得羅漢果位，現在卻放棄清凈的修行，效仿那些沙門，難道他們的道比你的更好嗎？』迦葉回答說：『佛道是最殊勝的，佛法是無上的，我自古以來從未見過有神通力量能與佛陀相比的，佛法清凈，能夠度化無量眾生，能用三件事教化眾生：一是道力神通變化，二是智慧能知他人心，三是善於瞭解煩惱，應病授藥。』兩個弟弟聽了，心生恭敬，回頭對弟子們說：『你們覺得怎麼樣？』五百個弟子同聲說：『願意聽從師父的教導。』於是都頂禮佛陀，請求成為沙門。佛陀說：『善來比丘！』他們的鬚髮自然脫落，法衣穿在身上，都成了沙門。 那時，如來與一千個比丘一起，前往波羅奈國，在一片樹林下，為弟子們有時顯現神通，有時說法，有時說戒，看到佛陀的威神，沒有不歡喜的，都成了羅漢。 那時，世尊從波羅奈國，與優婁頻螺迦葉兄弟三人和一千個羅漢，到達摩伽陀國。
English version At that time, Kasyapa and his disciples took off their clothes, threw all their fire-worshiping implements into the water, and together went to the Buddha, bowed at his feet, and said to the Buddha: 'We and our disciples, in the sacred Dharma, wish to become Shramanas.' The Buddha said: 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and they were clothed in Dharma robes, all becoming Shramanas. Kasyapa's two younger brothers, one named Nandi and the other named Gaya, each had two hundred and fifty disciples. They had previously lived by the water. Seeing the Brahmins' clothes, ornaments, and fire-worshiping implements floating downstream, they were all astonished and fearful, worried that their elder brother and his disciples had been harmed. So they led five hundred disciples upstream and saw that their elder brother and his disciples had all become Shramanas. They were surprised and asked: 'Brother, you are now old, one hundred and twenty years old, with profound wisdom, and respected in the country. I thought you had already attained the Arhat state. Now you abandon your pure practice and imitate those Shramanas. Is their path superior to yours?' Kasyapa replied: 'The Buddha's path is the most excellent, and the Dharma is supreme. I have never seen anyone with supernatural powers equal to the Buddha. His Dharma is pure and can liberate countless beings. He can teach beings with three things: first, the power of the path, supernatural transformations; second, the wisdom to know others' minds; and third, the ability to understand afflictions and prescribe medicine accordingly.' The two younger brothers, upon hearing this, felt reverence and turned to their disciples, saying: 'What do you think?' The five hundred disciples said in unison: 'We are willing to follow the teacher's instructions.' Then they all bowed to the Buddha, requesting to become Shramanas. The Buddha said: 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and they were clothed in Dharma robes, all becoming Shramanas. At that time, the Tathagata, together with a thousand Bhikkhus, went to the country of Varanasi, and under a grove of trees, sometimes manifested supernatural powers for the disciples, sometimes preached the Dharma, and sometimes gave precepts. Seeing the Buddha's majestic power, they were all delighted and all became Arhats. At that time, the World Honored One, from the country of Varanasi, together with the three brothers Uruvilva Kasyapa and a thousand Arhats, arrived at the country of Magadha.
。時頻婆娑羅王久聞菩薩得成佛道，巨身丈六紫磨金色，三十二相、八十種好，十號具足已得知見，成就五眼證獲六通，梵釋四王皆悉奉事。『今入我國心甚歡喜，吾本共要成佛相度，乃不忽遺從我所愿。』即敕國內嚴凈道路，王乘寶車，大臣百官前後導從，千乘萬騎出城迎佛。爾時世尊近王舍城，在遮越林于大樹下千比丘眾圍繞而坐，王遙見佛如星中月，如日初出，既如帝釋，亦似梵王處於天宮，儼若金山巍巍超絕。王心歡喜下車步進，去五威儀稽首禮佛，自稱其號作如是言：『久服尊德欽渴積時。』如來即以梵音慰問王言：『大王！四大常安隱不？統理人務無乃勞耶？』王曰：『蒙祐幸得安隱。』爾時頻婆娑羅王及諸臣民，咸睹迦葉于佛邊坐，心自念言：『迦葉耆舊眾仙之宗，豈應棄道作佛弟子？為是佛師？為師佛乎？』佛知其意，即以偈頌問迦葉言：
「『汝常祀山川， 歸依水火風， 日月眾梵天， 夙夜勤精進， 事來幾何時， 其心無懈廢， 汝所奉神祇， 寧有致福不？』
「爾時迦葉以偈答曰：
「『自念祠祀來， 已經八十載， 風水火梵天， 山川及日月。 夙夜常精進， 祈心不懈廢， 畢竟無所獲， 值佛乃得安
現代漢語譯本：頻婆娑羅王早就聽說菩薩已經得道成佛，身軀高大，有一丈六尺，呈現紫磨金色，具備三十二種殊勝的相貌、八十種美好的特徵，十種稱號都已圓滿，並且已經知曉、看見，成就了五眼，證得了六種神通，連梵天、帝釋天、四大天王都恭敬地侍奉他。『現在他來到我的國家，我心中非常歡喜，我本來就和他約定要一起成佛度化眾生，他沒有忘記我，實現了我的願望。』於是，他命令國內把道路打掃乾淨，自己乘坐寶車，大臣和百官前後引導，率領成千上萬的騎兵出城迎接佛陀。當時，世尊接近王舍城，在遮越林的樹下，被一千名比丘圍繞著坐著。國王遠遠地看見佛陀，如同星辰中的月亮，如同初升的太陽，又如同帝釋天，也像梵天一樣在天宮中，莊嚴得像一座金山，巍峨超絕。國王心中歡喜，下車步行前進，以五體投地的禮儀向佛陀頂禮，自稱自己的名號，說道：『我仰慕您的德行已經很久了，渴求已久。』如來就用梵音慰問國王說：『大王！四大（地、水、火、風）安穩嗎？治理人民的事務沒有感到勞累嗎？』國王說：『蒙受您的庇佑，我幸好安穩。』當時，頻婆娑羅王和他的臣民，都看見迦葉坐在佛陀旁邊，心中暗自思量：『迦葉是年長的仙人，是眾仙的宗主，難道會捨棄自己的道而做佛陀的弟子嗎？他是佛陀的老師？還是佛陀是他的老師呢？』佛陀知道他們的心思，就用偈頌問迦葉說： 『你常常祭祀山川，歸依水、火、風，日月和眾梵天，早晚勤奮精進，祭祀已經有多久了，你的心沒有懈怠，你所奉祀的神祇，難道有給你帶來福報嗎？』 當時，迦葉用偈頌回答說： 『我回想祭祀以來，已經有八十年了，祭祀風、水、火、梵天，山川和日月。早晚常常精進，祈求的心沒有懈怠，但最終一無所獲，遇到佛陀才得到安穩。』
English version: King Bimbisara had long heard that the Bodhisattva had attained Buddhahood, with a body of sixteen feet, the color of purple-gold, possessing the thirty-two marks, the eighty minor marks, and the ten titles, having already known and seen, accomplished the five eyes, attained the six supernormal powers, and that even Brahma, Indra, and the Four Heavenly Kings all served him respectfully. 'Now that he has come to my kingdom, my heart is very joyful. I originally agreed with him to attain Buddhahood together and liberate sentient beings. He has not forgotten me and has fulfilled my wish.' Therefore, he ordered the roads in the kingdom to be cleaned, and he himself rode in a jeweled chariot, with ministers and officials leading the way, and thousands of cavalrymen going out of the city to welcome the Buddha. At that time, the World Honored One was near Rajagriha, sitting under a tree in the Cheta Forest, surrounded by a thousand bhikkhus. The king saw the Buddha from afar, like the moon among the stars, like the rising sun, like Indra, and also like Brahma in his heavenly palace, majestic like a golden mountain, towering and surpassing all. The king was joyful, got out of his chariot, and walked forward, prostrating himself before the Buddha with the five limbs touching the ground, and calling out his name, said: 'I have long admired your virtue and have been longing for it for a long time.' The Tathagata then comforted the king with a Brahma voice, saying: 'Great King! Are the four elements (earth, water, fire, and wind) stable? Are you not tired from managing the affairs of the people?' The king said: 'Thanks to your blessing, I am fortunate to be stable.' At that time, King Bimbisara and his ministers and people all saw Kasyapa sitting beside the Buddha, and they thought to themselves: 'Kasyapa is an elder sage, the head of all sages, how could he abandon his own path to become a disciple of the Buddha? Is he the Buddha's teacher? Or is the Buddha his teacher?' The Buddha, knowing their thoughts, then asked Kasyapa in verse: 'You often worship mountains and rivers, take refuge in water, fire, and wind, the sun, moon, and all the Brahmas, diligently striving day and night. How long have you been worshiping, and your heart has not been lazy? Have the deities you worship brought you any blessings?' At that time, Kasyapa answered in verse: 'Since I began worshiping, it has been eighty years, worshiping wind, water, fire, Brahma, mountains, rivers, and the sun and moon. I have always been diligent day and night, and my heart has not been lazy in prayer, but in the end, I have gained nothing. Only by meeting the Buddha have I found peace.'
。』
「說是偈已，王及群臣國中人民，乃知迦葉為佛弟子。佛告迦葉：『汝起，宜應現汝羅漢神通。』迦葉即時承佛教已，踴在虛空，身上出火身下出水，或身上出水其身不濡，或身下出火其身不灼，飛行虛空七現七隱，入地如水履水如地，穿過須彌無所掛礙。于佛前地，西沒東現，東沒西現，南沒北現，北沒南現。既變化已還於佛前，長跪叉手而白佛言：『我是弟子，佛是我師。』王及臣民重明迦葉是佛弟子。
「爾時世尊告頻婆娑羅王言：『大王！色是無常苦空無我，受想行識亦是無常苦空無我。色如聚沫不可撮摩，受如水泡不得久立，行如芭蕉中無有堅，想如所夢為虛妄見，識如幻化從顛倒起，三界不實一切無常。大王！有此國來為幾何時？』王言：『有此國來七百餘代。』『所領之王盡識以不？』答曰：『知吾父耳。』佛言：『世間須臾惟道可恃，應修來福無為空過。大王當知！如人生時，雖因父母而生其身，不由父母招其果報，善惡美醜先業所為。若造諸善，命終之後，生天人中、十方佛前，若造諸惡，命終之後，生於地獄、餓鬼、畜生，一切諸法緣合即生、緣散即滅
現代漢語譯本 『說完偈語后，國王和群臣以及國內的人民，才知道迦葉是佛的弟子。佛告訴迦葉：『你起來，應該展現你的羅漢神通。』迦葉立刻領受佛的教誨，躍到空中，身上出火，身下出水，或者身上出水而身體不濕，或者身下出火而身體不被灼燒，在空中飛行，七次顯現七次隱沒，入地如同入水，在水上行走如同在地上，穿過須彌山沒有任何阻礙。在佛前，向西沒入，向東顯現，向東沒入，向西顯現，向南沒入，向北顯現，向北沒入，向南顯現。變化完畢后，回到佛前，長跪合掌，對佛說：『我是弟子，佛是我的老師。』國王和臣民再次明確迦葉是佛的弟子。 『這時，世尊告訴頻婆娑羅王說：『大王！色是無常、苦、空、無我的，受、想、行、識也是無常、苦、空、無我的。色就像泡沫一樣，不能抓取和摩擦；受就像水泡一樣，不能長久存在；行就像芭蕉樹一樣，中間沒有堅實的東西；想就像夢境一樣，是虛妄的見解；識就像幻化一樣，是從顛倒中產生的。三界是不真實的，一切都是無常的。大王！這個國家存在多久了？』國王說：『這個國家存在七百多代了。』『你認識所有統治過的國王嗎？』回答說：『只認識我的父親。』佛說：『世間短暫，只有道可以依靠，應該修來世的福報，不要虛度時光。大王應當知道！就像人出生時，雖然因父母而生，但不是由父母招致果報，善惡美醜都是先前的業力所為。如果造作善業，命終之後，會生到天人之中、十方佛前；如果造作惡業，命終之後，會生到地獄、餓鬼、畜生之中。一切諸法都是因緣聚合而生，因緣散盡而滅。』
English version 'After the verse was spoken, the king, his ministers, and the people of the kingdom knew that Kasyapa was a disciple of the Buddha. The Buddha said to Kasyapa, 『Arise, you should display your Arhat powers.』 Kasyapa immediately received the Buddha』s teaching, leaped into the air, fire came from his body, water came from below his body, or water came from his body and his body was not wet, or fire came from below his body and his body was not burned. He flew in the air, appearing and disappearing seven times, entering the earth as if entering water, walking on water as if walking on land, passing through Mount Sumeru without any hindrance. In front of the Buddha, he disappeared to the west and appeared to the east, disappeared to the east and appeared to the west, disappeared to the south and appeared to the north, disappeared to the north and appeared to the south. After the transformations, he returned before the Buddha, knelt with his palms together, and said to the Buddha, 『I am a disciple, the Buddha is my teacher.』 The king and his ministers reaffirmed that Kasyapa was a disciple of the Buddha. 'At that time, the World Honored One said to King Bimbisara, 『Great King! Form is impermanent, suffering, empty, and without self; sensation, perception, volition, and consciousness are also impermanent, suffering, empty, and without self. Form is like foam, which cannot be grasped or rubbed; sensation is like a water bubble, which cannot last long; volition is like a banana tree, which has no solid core; perception is like a dream, which is a false view; consciousness is like an illusion, which arises from delusion. The three realms are unreal, and everything is impermanent. Great King! How long has this kingdom existed?』 The king said, 『This kingdom has existed for more than seven hundred generations.』 『Do you know all the kings who have ruled?』 He replied, 『I only know my father.』 The Buddha said, 『The world is fleeting, only the Way can be relied upon. One should cultivate blessings for the future and not waste time. Great King, you should know! Just as when a person is born, although they are born from their parents, it is not their parents who bring about their karmic results. Good, evil, beauty, and ugliness are all the result of past karma. If one creates good karma, after death, one will be born among gods and humans, before the Buddhas of the ten directions; if one creates evil karma, after death, one will be born in hell, among hungry ghosts, or among animals. All phenomena arise from the aggregation of conditions and cease when the conditions disperse.』
「『大王當知！無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。大王！無明滅故則行滅，行滅故則識滅，識滅故則名色滅，名色滅故則六處滅，六處滅故則觸滅，觸滅故則受滅，受滅故則愛滅，愛滅故則取滅，取滅故則有滅，有滅故則生滅，生滅故則老死滅，老死滅故則憂悲苦惱滅。大王！十二因緣盡坦然無跡猶如虛空，分別本無逮得法忍。』說是法時，八萬四千諸天及人，遠塵離垢得法眼凈，無央數眾發阿耨多羅三藐三菩提心。
「爾時頻婆娑羅王得法眼凈，欣然請佛愿受五戒，大臣百官國內人民，皆悉歸佛亦受五戒。既受戒已即從座起，頂禮佛足而白佛言：『世尊！乃能棄捨轉輪王位出家為道，我于昔日輒先奉請，若得道時愿前見度我，於今者宿願成滿，幸蒙佛恩得履道跡，國務殷繁比更親奉。』王及群臣繞佛三匝辭退而去。王至宮已群臣上賀：『古昔諸王悉不見佛，惟獨大王得值如來。』王益欣喜復慰群臣：『卿等夙福，今幸遇佛出興於世。』因敕後宮妃嬪婇女及國內人民，長修齋戒盡令奉法
現代漢語譯本 『大王應當知道！無明是產生行為的原因，行為是產生意識的原因，意識是產生名色的原因，名色是產生六處的原因，六處是產生觸的原因，觸是產生受的原因，受是產生愛的原因，愛是產生取的原因，取是產生有的原因，有是產生生的原因，生是產生老死憂愁悲傷痛苦的原因。大王！無明滅盡，行為就滅盡；行為滅盡，意識就滅盡；意識滅盡，名色就滅盡；名色滅盡，六處就滅盡；六處滅盡，觸就滅盡；觸滅盡，受就滅盡；受滅盡，愛就滅盡；愛滅盡，取就滅盡；取滅盡，有就滅盡；有滅盡，生就滅盡；生滅盡，老死就滅盡；老死滅盡，憂愁悲傷痛苦就滅盡。大王！十二因緣完全消滅，坦然無跡，猶如虛空，分別本性空無，才能獲得法忍。』佛陀宣說此法時，八萬四千諸天和人，遠離塵垢，得到清凈的法眼，無數大眾發起了無上正等正覺之心。 當時，頻婆娑羅王得到清凈的法眼，欣喜地請求佛陀接受他的五戒，大臣百官和國內人民，都歸依佛陀，也接受了五戒。接受戒律后，他們就從座位上站起來，頂禮佛足，對佛陀說：『世尊！您竟然能夠捨棄轉輪王的地位出家修行，我過去曾經請求過您，如果得道時，希望先來度化我，今天這個宿願終於實現了，有幸蒙受佛恩，得以踏上修行的道路，因為國事繁忙，以後會更加親自來拜見您。』國王和群臣繞佛三圈，告辭離去。國王回到宮殿後，群臣上前祝賀：『古代的國王都沒有見過佛陀，只有大王您有幸遇到如來。』國王更加高興，安慰群臣說：『你們前世有福，今天有幸遇到佛陀出世。』於是敕令後宮的妃嬪宮女和國內人民，長期修行齋戒，全部奉行佛法。
English version 'Great King, you should know! Ignorance conditions volitional actions; volitional actions condition consciousness; consciousness conditions mind and form; mind and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions clinging; clinging conditions becoming; becoming conditions birth; birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. Great King! With the cessation of ignorance, volitional actions cease; with the cessation of volitional actions, consciousness ceases; with the cessation of consciousness, mind and form cease; with the cessation of mind and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death cease; with the cessation of old age and death, sorrow, lamentation, pain, grief, and despair cease. Great King! The twelve links of dependent origination are completely extinguished, leaving no trace, like empty space. By understanding their inherent emptiness, one attains the acceptance of the Dharma.' When the Buddha spoke this Dharma, eighty-four thousand gods and humans, free from defilements, attained the pure Dharma eye, and countless beings generated the mind of Anuttara-samyak-sambodhi. At that time, King Bimbisara attained the pure Dharma eye and joyfully requested the Buddha to accept his five precepts. The ministers, officials, and people of the kingdom all took refuge in the Buddha and also received the five precepts. After receiving the precepts, they rose from their seats, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! You were able to abandon the position of a wheel-turning king to leave home and practice the Way. I had previously requested that if you attained enlightenment, you would first come to liberate me. Today, that long-held wish has been fulfilled. I am fortunate to receive the Buddha's grace and to have embarked on the path of practice. Due to the busyness of state affairs, I will come to see you more often in person.' The king and his ministers circumambulated the Buddha three times, bid farewell, and departed. After the king returned to the palace, the ministers congratulated him: 'The kings of the past did not see the Buddha, but only you, Great King, have had the good fortune to meet the Tathagata.' The king was even more delighted and comforted his ministers, saying: 'You have accumulated good fortune in past lives, and today you are fortunate to encounter the Buddha appearing in the world.' He then ordered the concubines, palace women, and people of the kingdom to observe long-term fasting and to diligently practice the Dharma.
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「時摩伽陀國有一長者，名迦蘭陀，見佛入國未有精舍，以好竹園奉上如來，前白佛言：『世尊大慈憐慜一切如父如母，能棄世榮今得成佛，未有精舍，我以竹園奉上如來。』佛時咒愿而為受之，恒與聖眾游處其內。
「彼時摩伽陀國人民殷盛耽著俗樂，喧呼歌舞不捨晝夜，佛適入國化以法言，齋戒修心皆舍俗樂。佛有弟子名舍婆耆，入城分衛威儀有法行步安詳，路人見之無不欣悅。時舍利弗見此沙門，心自念言：『我學道久頗知法式，未曾見有如是之人，必有異聞威儀乃爾。試往問之所事何道？』時舍利弗即問比丘：『汝師是誰？愿聞其志。』爾時比丘以偈答曰：
「『吾師具相好， 三界為最尊， 五陰十二緣， 不住于空有。 我今年尚少， 學業猶未深， 不可以言辭， 說佛諸功德。』
「說是偈已，告舍利弗：『我所事師，天上人中最尊最勝，積功累德不可稱載。從兜率天降生閻浮，初生之時，能於十方各行七步，舉手唱言：「天上天下唯我最尊唯我最勝，三界苦惱吾當度之。」釋梵四天咸來供事，佛之功德不可具述
現代漢語譯本 當時摩伽陀國有一位長者，名叫迦蘭陀，他看到佛陀進入國都，但還沒有精舍，就將自己美好的竹園奉獻給如來，上前對佛說：『世尊您大慈大悲，憐憫一切眾生如同父母，能夠捨棄世俗的榮華富貴，如今得道成佛，卻還沒有精舍，我將這竹園奉獻給如來。』佛陀當時為他祝福並接受了竹園，常常和聖眾在園中游憩。 那時摩伽陀國人民生活富足，沉溺於世俗的享樂，喧鬧歌舞，晝夜不停。佛陀剛進入國都，就用佛法教化他們，讓他們齋戒修心，都捨棄了世俗的享樂。佛陀有一位弟子名叫舍婆耆，他進入城中乞食，威儀莊重，步伐安詳，路人見到他無不歡喜。當時舍利弗見到這位沙門，心中想：『我學道很久，也頗爲了解佛法，卻從未見過這樣的人，必定有不同尋常的見聞，威儀才會如此。我試著去問問他所修習的是什麼道？』於是舍利弗就問這位比丘：『你的老師是誰？希望聽聽他的教誨。』當時比丘用偈語回答說： 『我的老師具足相好，在三界之中最為尊貴，他闡述五陰和十二因緣，不執著于空或有。我今年還很年輕，學業還不夠深厚，不能用言辭來述說佛陀的種種功德。』 說完偈語后，他告訴舍利弗：『我所侍奉的老師，是天上人間最尊貴最殊勝的，他積累的功德不可稱量。他從兜率天降生到閻浮提，剛出生時，能在十方各走七步，舉手唱言：「天上天下唯我最尊唯我最勝，三界的苦惱我應當度脫。」釋梵四天都來供養侍奉，佛陀的功德無法完全述說。』
English version At that time, in the kingdom of Magadha, there was an elder named Kalandaka. Seeing that the Buddha had entered the kingdom but had no monastery, he offered his beautiful bamboo grove to the Tathagata. He approached the Buddha and said, 'World Honored One, you are compassionate and merciful, regarding all beings as your parents. You have abandoned worldly glory and have now attained Buddhahood, yet you have no monastery. I offer this bamboo grove to the Tathagata.' The Buddha then blessed him and accepted the grove, often dwelling within it with the holy assembly. At that time, the people of Magadha were prosperous and indulged in worldly pleasures, with noisy singing and dancing day and night. When the Buddha first entered the kingdom, he transformed them with the Dharma, leading them to observe precepts, cultivate their minds, and abandon worldly pleasures. The Buddha had a disciple named Sharvagi, who entered the city to beg for alms. His demeanor was dignified, and his steps were peaceful. Those who saw him were filled with joy. At that time, Shariputra saw this Shramana and thought to himself, 'I have studied the Way for a long time and have some understanding of the Dharma, but I have never seen such a person. He must have extraordinary knowledge and his demeanor is so remarkable. I will try to ask him what path he is cultivating.' So Shariputra asked the Bhikshu, 'Who is your teacher? I wish to hear his teachings.' Then the Bhikshu replied in verse: 'My teacher is adorned with excellent marks, the most honored in the three realms. He expounds the five aggregates and the twelve links of dependent origination, not dwelling in emptiness or existence. I am still young this year, and my studies are not yet profound. I cannot describe all the merits of the Buddha in words.' After reciting the verse, he told Shariputra, 'The teacher I serve is the most honored and supreme among gods and humans. His accumulated merits are immeasurable. He descended from the Tushita Heaven to Jambudvipa. At the time of his birth, he was able to walk seven steps in each of the ten directions, raising his hand and proclaiming, 「Above and below the heavens, I alone am the most honored, I alone am the most supreme. I shall liberate the suffering of the three realms.」 The Shakra, Brahma, and the Four Heavenly Kings all came to serve and make offerings. The Buddha's merits cannot be fully described.'
。』時舍利弗聞此語已，如從暗中睹日光明，語比丘言：『善哉善哉！吾少好學八歲從師，年甫十六靡不該綜，自謂為達；今者得值無上正覺真為我師，汝所言佛，今在何處？』比丘答言：『今在迦蘭陀竹園精舍。』時舍利弗將諸弟子至如來所，稽首禮足前問訊已，而白佛言：『我處長夜恒履愚迷，幸得值佛愿開正路，得為沙門成就禁戒。』佛言：『善來比丘！』鬚髮自落法服著身便成沙門，佛為說法，漏盡意解得阿羅漢。前白佛言：『世尊！我與同學大目犍連，要得道時必相開示。今欲往彼，愿承聖旨。』佛言：『宜知是時。』
「時舍利弗入王舍城訪目揵連，遙見目連與諸弟子游行里巷。爾時目連睹舍利弗形狀變改，逆而問之：『有何異見容服乃耳？』答曰：『學無常師惟道所在，求法積年不遇大聖，今者得值身心遍喜，故來相求愿同法味。』目連答曰：『此非小事宜共籌量。』舍利弗言：『我昔所行與汝從事，汝所學者我悉知已，請無復言。』是時目連告舍利弗言：『仁者智慧本逾於我，今之所教豈相誤耶？』作是語已隨舍利弗往詣佛所，稽首佛足白言：『違遠大聖沉沒煩惱，今得親奉愿為沙門。』即舍澡瓶鹿衣杖具。佛言：『善來！』鬚髮自落法服著身便成沙門，佛為說法，漏盡意解得阿羅漢
現代漢語譯本：當時，舍利弗聽了這話，就像從黑暗中看到太陽的光明一樣，他對比丘說：『太好了，太好了！我從小就喜歡學習，八歲就跟隨老師，到了十六歲的時候，就已經通曉各種知識，自認為已經很了不起了；現在能夠遇到無上正覺的佛陀，真是我的老師啊！你說的佛，現在在哪裡？』比丘回答說：『現在在迦蘭陀竹園精舍。』當時，舍利弗帶著他的弟子們來到佛陀那裡，叩頭行禮，問候之後，對佛說：『我長期以來一直處於愚昧迷惑之中，有幸遇到佛陀，希望您能為我開闢正道，讓我成為沙門，成就戒律。』佛陀說：『歡迎你來，比丘！』他的頭髮和鬍鬚自然脫落，換上了法衣，立刻就成了沙門。佛陀為他說法，他斷盡了煩惱，心意解脫，證得了阿羅漢果。之後，他向佛陀說：『世尊！我和我的同學大目犍連約定，如果誰先得道，一定要互相告知。現在我想去見他，希望得到您的允許。』佛陀說：『現在是時候了。』 現代漢語譯本：當時，舍利弗進入王舍城去拜訪目犍連，遠遠地看到目犍連正和他的弟子們在街巷裡。這時，目犍連看到舍利弗的容貌和裝束都改變了，就迎上去問他：『你有什麼不同的見解，以至於你的容貌和服飾都改變了？』舍利弗回答說：『我學習沒有固定的老師，只要有道的地方，我就去學習。我求法多年，沒有遇到偉大的聖人，現在有幸遇到了，身心都感到無比的喜悅，所以來尋求你，希望我們能一起品嚐佛法的滋味。』目犍連回答說：『這不是小事，應該一起商量。』舍利弗說：『我以前所做的事情，你都參與過，你所學的，我也都知道，請不要再說了。』這時，目犍連告訴舍利弗說：『你的智慧本來就超過我，現在你所教導的，難道會是錯的嗎？』說完這話，就跟隨舍利弗一起去見佛陀，叩拜佛足，對佛說：『我遠離了偉大的聖人，沉溺在煩惱之中，現在有幸能夠親近您，希望能夠成為沙門。』說完，就捨棄了澡瓶、鹿皮衣和手杖等用具。佛陀說：『歡迎你來！』他的頭髮和鬍鬚自然脫落，換上了法衣，立刻就成了沙門。佛陀為他說法，他斷盡了煩惱，心意解脫，證得了阿羅漢果。
English version: At that time, after hearing these words, Shariputra felt as if he had seen the sunlight after being in darkness. He said to the monk, 'Excellent, excellent! I have loved learning since I was young. I followed a teacher at the age of eight, and by sixteen, I had mastered all kinds of knowledge, thinking myself to be very accomplished. Now, I have the good fortune to meet the Buddha, the unsurpassed enlightened one, who is truly my teacher! Where is the Buddha you speak of now?' The monk replied, 'He is currently at the Karanda Bamboo Grove Monastery.' Then, Shariputra led his disciples to the Buddha, bowed his head to the ground, paid his respects, and said to the Buddha, 'I have long been in ignorance and confusion. Fortunately, I have met the Buddha, and I hope you can guide me on the right path, allowing me to become a Shramana and achieve the precepts.' The Buddha said, 'Welcome, monk!' His hair and beard naturally fell off, and he put on the monastic robes, immediately becoming a Shramana. The Buddha preached the Dharma to him, and he exhausted his afflictions, his mind was liberated, and he attained Arhatship. Then, he said to the Buddha, 'World Honored One! My classmate Maudgalyayana and I agreed that if either of us attained the Way first, we would inform the other. Now, I wish to go see him, and I hope to receive your permission.' The Buddha said, 'It is the right time.' English version: At that time, Shariputra entered the city of Rajagriha to visit Maudgalyayana. From afar, he saw Maudgalyayana and his disciples in the streets. When Maudgalyayana saw that Shariputra's appearance and attire had changed, he went to meet him and asked, 'What different views do you have that have caused your appearance and clothing to change?' Shariputra replied, 'I learn from no fixed teacher; I go wherever the Way is. I have sought the Dharma for many years without meeting a great sage. Now, I have had the good fortune to meet one, and my body and mind are filled with joy. Therefore, I have come to seek you, hoping that we can share the taste of the Dharma together.' Maudgalyayana replied, 'This is no small matter; we should discuss it together.' Shariputra said, 'I have been involved in what you have done before, and I know what you have learned. Please say no more.' Then, Maudgalyayana said to Shariputra, 'Your wisdom is originally superior to mine. Could what you are teaching now be wrong?' After saying this, he followed Shariputra to see the Buddha, bowed at the Buddha's feet, and said to the Buddha, 'I have been far from the great sage and immersed in afflictions. Now, I have the good fortune to be close to you, and I hope to become a Shramana.' Then, he discarded his water bottle, deerskin robe, and staff. The Buddha said, 'Welcome!' His hair and beard naturally fell off, and he put on the monastic robes, immediately becoming a Shramana. The Buddha preached the Dharma to him, and he exhausted his afflictions, his mind was liberated, and he attained Arhatship.
。時舍利弗、目揵連，及二百五十弟子，皆得出家盡成羅漢。
「爾時輸檀王聞子得道已經六年，中心欣喜欽渴彌積，語優陀夷言：『汝今可往請佛還國問訊起居，離別已來十有二載，夙夜悲慼不能自已，得一相見還如更生。』憂陀夷受王教已，往詣佛所，稽首佛足具述王意，乃睹諸天梵釋咸來歸命，而白佛言：『愿為沙門。』佛言：『善來！』鬚髮自落法服著身便成沙門，得阿羅漢道。爾時世尊作是思惟：『本與父王要誓，成佛爾乃還國當度父母，今得佛道不違本誓。』即語優陀夷比丘言：『汝宜先往，顯汝神足，作十八變知吾道成，弟子尚爾況佛威德？』優陀夷奉佛教已，飛行而往還到本國，于迦毗羅城上虛空中現十八變，王及臣民莫不驚懼。而優陀夷，說是偈言：
「『如來甚希有， 難可得值遇， 勤苦無量劫， 哀慜諸眾生。 本行菩薩道， 今得愿滿足， 坐于菩提樹， 降伏大魔怨。 破壞生死因， 銷滅諸煩惱， 已得成正覺， 演說無上法。 我本奉王教， 出國迎太子， 說王愁念久， 言辭甚可悲。 佛顧本生地， 尋當見親族， 我時承佛命， 將入迦毗羅
現代漢語譯本：當時，舍利弗、目犍連以及二百五十位弟子，都出家修行並最終證得阿羅漢果位。 那時，凈飯王聽說兒子得道已經六年，心中欣喜若狂，思念之情也更加強烈，便對優陀夷說：『你現在可以去請佛陀回國問候起居，自從分別以來已經十二年了，我日夜悲傷不能自已，如果能見上一面就如同獲得新生。』優陀夷接受國王的命令后，前往佛陀所在之處，向佛陀頂禮並轉述了國王的意思，他看到諸天、梵天、帝釋天都來歸順佛陀，於是對佛陀說：『我願意成為沙門。』佛陀說：『善來！』他的鬚髮自然脫落，換上法衣，立刻成為沙門，並證得阿羅漢道。這時，世尊心想：『我曾與父王約定，成佛之後才回國度化父母，現在我已經成佛，不能違背之前的誓言。』於是對優陀夷比丘說：『你應當先去，顯現你的神通，變化出十八種神變，讓大家知道我已成道，我的弟子尚且如此，更何況佛陀的威德呢？』優陀夷接受佛陀的教誨后，飛行回到本國，在迦毗羅城上方的虛空中顯現十八種神變，國王和臣民無不驚恐。優陀夷於是說了這首偈語： 『如來非常稀有，難以遇到， 勤苦修行無量劫，慈悲憐憫一切眾生。 過去修行菩薩道，如今願望已滿足， 坐在菩提樹下，降伏了強大的魔怨。 破壞了生死輪迴的根源，消滅了一切煩惱， 已經證得正等正覺，宣說無上的佛法。 我本奉國王的命令，出城迎接太子， 轉達國王長久的思念，言辭非常悲傷。 佛陀顧念出生之地，即將見到親族， 我當時接受佛陀的命令，將要進入迦毗羅城。』
English version: At that time, Shariputra, Maudgalyayana, and two hundred and fifty disciples all left their homes to practice and ultimately attained the state of Arhat. Then, King Suddhodana, upon hearing that his son had attained enlightenment for six years, was overjoyed and his longing grew even stronger. He said to Udayin, 'You may now go and invite the Buddha back to the kingdom to inquire about his well-being. It has been twelve years since we parted, and I have been grieving day and night. To see him again would be like being reborn.' Udayin, having received the king's command, went to where the Buddha was, bowed at the Buddha's feet, and conveyed the king's message. He saw that gods, Brahmas, and Shakra had all come to take refuge in the Buddha, and so he said to the Buddha, 'I wish to become a Shramana.' The Buddha said, 'Welcome!' His hair and beard naturally fell off, and he donned the monastic robes, immediately becoming a Shramana and attaining the state of Arhat. At this time, the World Honored One thought, 'I had made a vow with my father that I would return to the kingdom to liberate my parents only after attaining Buddhahood. Now that I have become a Buddha, I cannot break my previous vow.' So he said to the Bhikkhu Udayin, 'You should go first, display your spiritual powers, manifest eighteen kinds of transformations, and let everyone know that I have attained enlightenment. If my disciple is like this, how much more so is the Buddha's power?' Udayin, having received the Buddha's teachings, flew back to his home country and manifested eighteen kinds of transformations in the sky above Kapilavastu. The king and his subjects were all astonished. Udayin then spoke this verse: 'The Tathagata is extremely rare, difficult to encounter, Having diligently practiced for countless eons, with compassion for all beings. Having practiced the Bodhisattva path in the past, now his wishes are fulfilled, Sitting under the Bodhi tree, he subdued the great demonic forces. He has destroyed the root of birth and death, and extinguished all afflictions, Having attained perfect enlightenment, he proclaims the unsurpassed Dharma. I originally followed the king's command, to go out and welcome the prince, Conveying the king's long-standing longing, his words were very sorrowful. The Buddha is mindful of his birthplace, and will soon see his relatives, I then received the Buddha's command, and will enter Kapilavastu.'
。 辭佛御神通， 忽至大王所， 變化若干種， 譬如凈蓮花。』 父王見神變， 心生大恐懼， 借問為所從， 未曾睹是變。 『太子本棄國， 求道度眾生， 勤苦無量劫， 今乃得成佛。 王今勿驚懼， 宜應悅豫心， 我已度生死， 為王太子使。』 王時聞子問， 淚落如雨星， 『我自十二年， 愁念無窮已， 忽聞吉祥至， 如人死復穌。 我子舍國位， 成道名何等？』 我時答王言： 『太子經六年， 勤苦得成道， 號曰天中天， 三界最第一。』 『我子在家時， 為造諸時殿， 刻雕陳繢飾。 今者何所居？』 我時答王言： 『佛得微妙法， 所處無不安， 常在於樹下， 諸天來供養。』 『我子在家時， 坐臥敷綩綖， 皆以綺飾成， 柔軟而光澤。』 我時答王言： 『天帝貢衣服， 龍妃獻寶床， 佛心無美惡， 未嘗見喜慍。』 『我子在家時， 盛饌眾甘美， 今所膳御者， 施設何等食？』 我時答王言： 『持缽從分衛， 福眾無增減， 咒愿彼施人， 世世令安隱
現代漢語譯本 『辭別佛陀的神通，忽然來到大王所在之處，變化出各種各樣的形態，就像清凈的蓮花一樣。』 『父王見到這神奇的變化，心中產生極大的恐懼，詢問我從哪裡來，從未見過這樣的變化。』 『太子原本捨棄了國家，尋求真理以度化眾生，經歷了無數劫的勤苦修行，如今才得以成佛。』 『大王現在不必驚慌恐懼，應該心生歡喜，我已經超越了生死，作為您的太子來使。』 大王當時聽到兒子的話，眼淚像雨點一樣落下，『我自從十二年來，憂愁思念沒有停止過，忽然聽到吉祥的訊息到來，就像死而復生一樣。』 『我的兒子捨棄了王位，成道后叫什麼名字？』 我當時回答大王說：『太子經過六年勤苦修行，得以成道，號稱天中天，是三界中最尊貴的。』 『我的兒子在家時，為他建造了各種宮殿，雕刻彩繪裝飾。現在他住在哪裡？』 我當時回答大王說：『佛陀證得微妙的佛法，無論在哪裡都感到安適，常常在樹下，諸天都來供養。』 『我的兒子在家時，坐臥都鋪著華麗的毯子，都是用精美的絲綢製成，柔軟而有光澤。』 我當時回答大王說：『天帝進貢衣服，龍妃獻上寶床，佛陀心中沒有美醜的分別，從未見過他有喜怒。』 『我的兒子在家時，享用各種美味佳餚，現在他所吃的食物，是什麼樣的？』 我當時回答大王說：『他拿著缽去乞食，對佈施的人來說，福報不會增減，他會為佈施的人祈願，讓他們世世代代都平安。』
English version 'Having relinquished the Buddha's divine powers, I suddenly arrived at the Great King's place, transforming into various forms, like a pure lotus flower.' 'When the father king saw these miraculous transformations, he felt great fear in his heart, asking me where I came from, having never witnessed such changes before.' 'The prince originally abandoned his kingdom, seeking the truth to liberate all beings, enduring countless eons of diligent practice, and has now attained Buddhahood.' 'Now, Your Majesty, there is no need to be alarmed or fearful, you should feel joy in your heart. I have transcended birth and death, and have come as your prince to serve as an envoy.' The king, upon hearing his son's words, shed tears like falling rain, 'For twelve years, my sorrow and longing have never ceased. Suddenly hearing this auspicious news is like being resurrected from the dead.' 'My son abandoned his royal position, what is his name after attaining enlightenment?' I then replied to the king, 'The prince, after six years of diligent practice, attained enlightenment and is now called the 'Heaven Among Heavens,' the most supreme in the three realms.' 'When my son was at home, various palaces were built for him, with carvings and painted decorations. Where does he reside now?' I then replied to the king, 'The Buddha has attained the subtle Dharma, and feels at ease wherever he is. He often stays under trees, and the gods come to make offerings.' 'When my son was at home, he sat and slept on luxurious carpets, all made of fine silk, soft and lustrous.' I then replied to the king, 'The Emperor of Heaven offers clothes, and the Dragon Queen presents a precious bed. The Buddha's mind is free from notions of beauty or ugliness, and he has never been seen to show joy or anger.' 'When my son was at home, he enjoyed various delicacies. What kind of food does he eat now?' I then replied to the king, 'He carries a bowl to beg for food, and for those who give, their blessings will neither increase nor decrease. He will pray for those who give, that they may have peace and security in all their lives.'
。』 『我子在家時， 寢臥常使安， 絃歌奏清音， 爾乃從寐起。』 我時答王言： 『禪定非明暗， 諸佛無睡眠， 帝釋常服膺， 梵王來勸助。』 『我子在家時， 澡浴以香湯， 芬馥滿室中。 今用何等香？』 我時答王言： 『八解三脫門， 澡浴除諸垢。 心寂無憂惱， 猶如凈虛空。』 『我子在家時， 雜香以涂熏， 清凈無塵穢， 郁烈而香潔。』 我時答王言： 『戒定慧解脫， 道德以為香， 十方八難處， 普熏無不至。』 『我子在家時， 四種妙寶床， 重疊敷茵褥， 臥起而安悅。』 我時答王言： 『四禪為床座， 等持心自在， 不染煩惱泥， 清凈如蓮花。』 『我子在家時， 兵衛甚嚴肅， 出入常擁護， 目不見諸惡。』 我時答王言： 『千二百羅漢， 菩薩無央數， 俱為弟子眾， 左右而恭侍。』 『我子在家時， 像馬牛羊車， 周旋往四方， 隨意而遊觀。』 我時答王言： 『五通為驂駕， 飛空無掛礙， 洞見一切心， 游踐超生死
現代漢語譯本 『我的兒子在家時，睡覺時總是讓他安穩，彈奏著清雅的音樂，你才從睡夢中醒來。』 我當時回答國王說：『禪定不是指明暗，諸佛沒有睡眠，帝釋天常常信奉，梵天王來勸助。』 『我的兒子在家時，用香湯沐浴，芬芳充滿整個房間。現在用的是什麼香呢？』 我當時回答國王說：『八解脫門，可以沐浴去除各種污垢。內心寂靜沒有憂愁煩惱，就像清凈的虛空一樣。』 『我的兒子在家時，用各種香料塗抹薰香，清凈沒有塵埃污穢，香氣濃郁而潔凈。』 我當時回答國王說：『戒、定、慧、解脫，以道德作為香，十方八難之處，都能普遍薰染到。』 『我的兒子在家時，有四種珍貴的床，層層鋪著墊子，躺臥起來安穩舒適。』 我當時回答國王說：『四禪是我的床座，保持平等的心境，不受煩惱的污染，清凈得像蓮花一樣。』 『我的兒子在家時，衛兵非常嚴肅，出入都有人擁護，眼睛看不到任何邪惡的事物。』 我當時回答國王說：『一千二百羅漢，無數的菩薩，都作為我的弟子，在左右恭敬地侍奉。』 『我的兒子在家時，有象、馬、牛、羊車，可以周遊四方，隨意遊覽觀賞。』 我當時回答國王說：『五神通是我的車駕，可以飛翔在空中沒有阻礙，洞察一切眾生的心，遊歷超越生死。』
English version 'When my son was at home, he was always made comfortable when sleeping, with clear music playing, and you would wake up from your slumber.' I then replied to the king: 'Meditation is not about light or darkness, the Buddhas do not sleep, Indra always adheres to it, and Brahma comes to encourage it.' 'When my son was at home, he bathed in fragrant water, and the fragrance filled the entire room. What fragrance is he using now?' I then replied to the king: 'The eight liberations are the means to bathe and remove all impurities. The mind is tranquil without worry or distress, like the pure void.' 'When my son was at home, he was anointed and perfumed with various fragrances, pure without dust or filth, fragrant and clean.' I then replied to the king: 'Precepts, concentration, wisdom, and liberation, with morality as the fragrance, can universally permeate the ten directions and the eight difficulties.' 'When my son was at home, there were four kinds of precious beds, layered with mattresses, where he could lie down and rest comfortably.' I then replied to the king: 'The four dhyanas are my bed, maintaining an equal state of mind, not stained by the mud of afflictions, pure like a lotus flower.' 'When my son was at home, the guards were very strict, and he was always protected when going in and out, his eyes never seeing any evil things.' I then replied to the king: 'Twelve hundred Arhats, and countless Bodhisattvas, all serve as my disciples, respectfully attending to me on my left and right.' 'When my son was at home, he had elephants, horses, cows, and carriages, to travel in all directions, and to freely roam and observe.' I then replied to the king: 'The five supernatural powers are my chariot, allowing me to fly in the sky without hindrance, to see through all minds, and to travel beyond birth and death.'
。』 『我子在家時， 旌旗列羽衛， 人執諸兵仗， 前後為導從。』 我時答王言： 『四等為防護， 普濟眾厄難， 恩慧仁愛敬， 以此為嚴衛。』 『我子在家時， 鐘鼓導前路， 雜以眾伎樂， 觀者每盈衢。』 我時答王言： 『道樹成正覺， 度五跋陀羅， 八萬四千天， 皆已得法眼。 九十六種道， 摧伏而歸命， 鳴于不死鼓， 其音徹三千。 啟受皆明悟， 一切咸欣悅。』 『我子王何國？ 提封為廣狹？ 所化幾何人？ 悉當歸伏不？』 『佛領三千界， 化導諸群生， 十方不可數， 靡不蒙饒益。』 『我子在家時， 聽政助吾化， 勸導以禮節， 奉順莫敢違。』 『佛悟諸法空， 舍於四顛倒， 無不歸伏者， 寂靜無為業。 佛法無愛憎， 一切皆通達， 化及諸眾生， 無不蒙饒益。 假使有一人， 其人無量首， 一首無量舌， 舌有無窮辯。 如此恒沙人， 以恒沙劫數， 嘆佛一功德， 猶尚不能盡， 況我如螢燭， 何能演日光？』
「時輸檀王聞此偈已嘆言：『善哉！阿斯陀仙言無虛妄
現代漢語譯本 『我兒子在家時，旌旗招展，羽衛森嚴，人們手持各種兵器，前後簇擁著他。』 我當時回答國王說：『以慈悲、喜舍四種平等心作為防護，普遍救濟眾生的苦難，以恩惠、仁愛、恭敬作為最嚴密的護衛。』 『我兒子在家時，鐘鼓在前引導，各種樂器交雜演奏，觀看的人總是擠滿道路。』 我當時回答國王說：『他在菩提樹下成就正覺，度化了五位跋陀羅，八萬四千天人都已獲得法眼。九十六種外道都被他降伏而歸順，他敲響了不死之鼓，聲音響徹三千世界。凡是接受教誨的人都開悟明理，一切眾生都歡喜悅服。』 『我兒子現在在哪個國家？他的領土有多大？他教化了多少人？他們都歸順他了嗎？』 『佛陀統領三千大千世界，教化引導一切眾生，十方世界的人數不可計數，沒有誰不蒙受他的利益。』 『我兒子在家時，聽政輔佐我治理國家，用禮節勸導民眾，沒有人敢違揹他的命令。』 『佛陀覺悟了諸法皆空，捨棄了四種顛倒妄見，沒有不歸順他的，他的事業是寂靜無為的。佛法沒有愛憎，一切都通達無礙，教化普及一切眾生，沒有誰不蒙受他的利益。 假使有一個人，他有無數個頭，一個頭有無數條舌頭，一條舌頭有無窮的辯才。像這樣恒河沙數的人，用恒河沙數的時間，讚歎佛陀的一個功德，都不能窮盡，何況我像螢火蟲一樣微弱，怎麼能闡述太陽的光輝呢？』 當時，輸檀王聽了這些偈頌後感嘆道：『太好了！阿斯陀仙人說的話沒有虛妄。』
English version 'When my son was at home, banners and flags were displayed, with feathered guards, people holding various weapons, leading and following him.' I then replied to the king, 'Using the four immeasurables as protection, universally relieving the suffering of all beings, with kindness, love, and respect as the most secure guard.' 'When my son was at home, bells and drums led the way, with various musical instruments playing, and the onlookers always filled the streets.' I then replied to the king, 'He attained enlightenment under the Bodhi tree, liberated the five Bhadras, and eighty-four thousand devas have already obtained the Dharma eye. The ninety-six heretical paths were all subdued and surrendered to him. He sounded the drum of immortality, its sound resounding throughout the three thousand worlds. All who receive his teachings are enlightened, and all beings are joyful and pleased.' 'In which country is my son now? How vast is his territory? How many people has he converted? Have they all submitted to him?' 'The Buddha governs the three thousand great thousand worlds, teaching and guiding all living beings. The number of people in the ten directions is countless, and there is no one who does not receive his benefit.' 'When my son was at home, he listened to the government and assisted me in ruling the country, using etiquette to guide the people, and no one dared to disobey his orders.' 'The Buddha has awakened to the emptiness of all dharmas, abandoning the four inverted views. There is no one who does not submit to him. His work is one of stillness and non-action. The Buddha's Dharma has no love or hatred, everything is understood without obstruction, and his teachings extend to all living beings, with no one not receiving his benefit. Suppose there is a person with countless heads, each head with countless tongues, and each tongue with infinite eloquence. If such a number of people, like the sands of the Ganges, were to spend a number of kalpas like the sands of the Ganges, praising just one of the Buddha's merits, they still could not exhaust it. How can I, like a firefly, explain the light of the sun?' At that time, King Suddhodana, having heard these verses, exclaimed, 'Excellent! The words of the sage Asita are not false.'
。』問優陀夷：『佛欲來不？』優陀夷言：『卻後七日如來當至。』王聞是語歡喜踴躍，語諸大臣：『吾當迎佛，導從儀式法轉輪王。先敕所司平除道路，香水灑地懸繒幡蓋，種種嚴飾盡其所宜，我當出城四十里外奉迎如來。』優陀夷言：『本承佛教來報大王，今請向佛說王之意，欽渴積年愿睹如來，並及萬姓咸希福祐。』王言：『善哉！愿速見佛。』時優陀夷還至佛所，稽首佛足而白佛言：『世尊！王及國人計日度時愿得見佛，我已告王卻後七日世尊當至。』
「爾時如來到七日已，與諸弟子整持衣缽，威儀詳序向迦毗羅城，梵釋四王聞佛還國皆來導從，梵王侍右，帝釋侍左，四王諸天前後導從，諸天龍神花香伎樂而以供散，寶幢幡蓋羅列道側，天雨香水以灑于地。如來欲行先現瑞相，十方世界三千國土六反震動，一切枯樹還生花葉，竭涸溪澗自然流泉。王見瑞已敕諸釋種大臣百官，嚴持幡蓋燒香散花，作眾伎樂而以迎佛。王遙見佛處於大眾，如星中月、如日初出、如樹開花，巨身丈六端嚴熾盛，既見佛已悲喜交集，稽首作禮而白佛言：『世尊！離別多年今得相見。』大臣百官一切人民，皆稽首禮隨佛入城
現代漢語譯本：優陀夷問道：『佛陀要來了嗎？』優陀夷說：『七天後如來會到達。』國王聽到這話，歡喜雀躍，告訴各位大臣：『我應當去迎接佛陀，以轉輪王的儀式來引導和跟隨。先命令有關部門平整道路，用香水灑地，懸掛絲綢幡蓋，各種裝飾都要盡善盡美，我應當出城四十里外去迎接如來。』優陀夷說：『我本來是奉佛的教誨來向大王報告的，現在請允許我向佛陀稟告大王的心意，大王渴慕多年，希望見到如來，並且希望萬民都能得到福佑。』國王說：『太好了！希望儘快見到佛陀。』當時，優陀夷回到佛陀那裡，向佛陀頂禮，並稟告佛陀說：『世尊！國王和國人都計算著日子，希望見到佛陀，我已經告訴國王，七天後世尊會到達。』 現代漢語譯本：那時，如來在七天後，和弟子們整理好衣缽，威儀莊嚴地向迦毗羅城走去，梵天、帝釋天、四大天王聽到佛陀回國，都來引導和跟隨，梵天侍立在右邊，帝釋天侍立在左邊，四大天王和諸天在前後引導和跟隨，諸天、龍神用鮮花、香和音樂來供奉和散佈，寶幢和幡蓋排列在道路兩旁，天上下著香水灑在地上。如來將要行走時，先顯現瑞相，十方世界三千國土六次震動，一切枯樹都重新開花長葉，乾涸的溪澗自然涌出泉水。國王看到瑞相后，命令各位釋迦族的大臣和百官，拿著幡蓋，燒香散花，演奏各種音樂來迎接佛陀。國王遠遠地看到佛陀處在大眾之中，像星辰中的月亮、像初升的太陽、像樹木開花一樣，高大的身軀端莊而光彩奪目，看到佛陀后，悲喜交集，頂禮並稟告佛陀說：『世尊！分別多年，今天終於得以相見。』大臣、百官和所有人民，都頂禮，跟隨佛陀進入城中。
English version: 'Udayi asked: 『Is the Buddha coming?』 Udayi said: 『The Tathagata will arrive in seven days.』 The king, upon hearing this, was overjoyed and told his ministers: 『I shall go to welcome the Buddha, guiding and following with the ceremony of a Chakravartin king. First, order the relevant departments to level the roads, sprinkle them with fragrant water, hang silk banners and canopies, and make all kinds of decorations as perfect as possible. I shall go forty miles outside the city to welcome the Tathagata.』 Udayi said: 『I originally came to report to the king on the Buddha』s teachings. Now, please allow me to report the king』s intentions to the Buddha. The king has been longing for many years to see the Tathagata, and hopes that all people will receive blessings.』 The king said: 『Excellent! I hope to see the Buddha soon.』 At that time, Udayi returned to the Buddha, bowed at the Buddha』s feet, and reported to the Buddha: 『World Honored One! The king and the people of the country are counting the days, hoping to see the Buddha. I have already told the king that the World Honored One will arrive in seven days.』 English version: At that time, after seven days, the Tathagata, along with his disciples, arranged their robes and bowls, and with dignified demeanor, walked towards Kapilavastu. Brahma, Indra, and the Four Heavenly Kings, upon hearing that the Buddha was returning to the country, all came to guide and follow. Brahma stood on the right, Indra stood on the left, and the Four Heavenly Kings and the devas guided and followed in front and behind. The devas and dragons offered and scattered flowers, incense, and music. Precious banners and canopies were lined up on both sides of the road, and fragrant water rained down from the sky, sprinkling the ground. When the Tathagata was about to walk, he first manifested auspicious signs. The three thousand lands of the ten directions shook six times, all the withered trees bloomed and grew leaves again, and the dried-up streams naturally gushed out springs. After seeing the auspicious signs, the king ordered the ministers and officials of the Shakya clan to hold banners, burn incense, scatter flowers, and play various kinds of music to welcome the Buddha. The king saw the Buddha from afar, standing among the crowd, like the moon among the stars, like the rising sun, like a tree in bloom, his tall body dignified and radiant. After seeing the Buddha, he was filled with both sorrow and joy, bowed and reported to the Buddha: 『World Honored One! We have been separated for many years, and today we finally meet again.』 The ministers, officials, and all the people bowed and followed the Buddha into the city.'
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「爾時世尊足逾門閫地為大動，天雨妙花樂器自鳴，盲者得視，聾者得聽，躄者能行，病者得愈，啞者能言，狂者得正，傴者得伸，毒害自銷；禽獸相和其聲清亮，環珮相觸皆悉流響，珍藏自然眾寶出現，苞匿異心皆共和合，一切眾生無淫怒癡，展轉相視如父如母如兄如弟如子如身，地獄休息，餓鬼飽滿，畜生捨身當生人天。父王睹佛巨身丈六紫磨金色，如星中月，亦如金山，梵釋四王皆悉奉侍。見諸比丘曾為外道久修苦行形體羸劣親近侍從，猶如黑烏在紫金山，不能顯發如來之德，便敕國內豪貴釋種顏貌端正，選五百人度為沙門侍佛左右，如金翅鳥在須彌山，如摩尼珠置水精器。佛弟難陀亦為沙門，難陀所使名優波離，前白佛言：『世尊！人身難得佛法難遇，諸尊貴者皆棄世榮，我身卑賤何所貪樂，惟佛慈悲願見救度許為沙門。』佛言：『善來比丘！』鬚髮自落法服著身便成沙門，在比丘中隨例而坐。難陀后至次第作禮，到優波離即止不禮，心自念言：『是我家僕，不當設禮。』爾時世尊告難陀言：『佛法如海容納百川，四流歸之皆同一味，據戒前後不在貴賤，四大合故假名為身，于中空寂本無吾我，當思聖法勿生憍慢。』爾時難陀去自貢高，執心卑下禮優波離，於是大地為之震動
當時，世尊的腳剛跨過門檻，大地就劇烈震動，天空中降下美妙的花朵，樂器也自動鳴響。盲人重見光明，聾人恢復聽力，跛子能夠行走，病人痊癒，啞巴能夠說話，瘋癲的人恢復正常，駝背的人挺直了腰，毒害自行消散；鳥獸發出和諧清亮的叫聲，環珮相碰發出悅耳的聲響，珍貴的寶藏自然顯現，心懷異心的人都變得和睦相處，一切眾生都沒有了淫慾、憤怒和愚癡。他們互相看著，如同父子、母子、兄弟姐妹一般，地獄中的苦難停止，餓鬼得到飽足，畜生捨棄身體，轉生為人或天人。國王看到佛陀巨大的身軀，身高一丈六，呈現紫磨金色，如同星辰中的月亮，又像一座金山，梵天、帝釋天和四大天王都恭敬地侍奉著。他看到那些曾經是外道、長期苦修而形體羸弱的比丘們，侍奉在佛陀身邊，就像黑烏鴉站在紫金山上，無法彰顯如來的德行。於是，他命令國內的豪門貴族、容貌端正的釋迦族人，挑選五百人出家為沙門，侍奉在佛陀左右，如同金翅鳥站在須彌山上，又像摩尼寶珠放置在水晶器皿中。佛陀的弟弟難陀也出家為沙門，難陀的僕人名叫優波離，他向前對佛陀說：『世尊！人身難得，佛法難遇，那些尊貴的人都捨棄了世間的榮華，我身份卑微，還有什麼可貪戀的呢？只希望佛陀慈悲，能夠救度我，允許我出家為沙門。』佛陀說：『善來比丘！』他的鬚髮自然脫落，法衣穿在身上，立刻就成了沙門，在比丘中按照次序坐下。難陀後來才到，依次行禮，走到優波離面前就停止了，沒有行禮，心裡想：『他是我家的僕人，不應該向他行禮。』這時，世尊告訴難陀說：『佛法如同大海，能夠容納百川，四條河流匯入大海，都成為同一種味道。戒律的先後不在於貴賤，四大和合而成的身體只是一個假名，其中空無一物，本來就沒有「我」的存在。應當思考聖法，不要產生驕慢之心。』這時，難陀消除了貢高我慢之心，放下卑下的執念，向優波離行禮，於是大地為之震動。 當時，世尊的腳剛跨過門檻，大地就劇烈震動，天空中降下美妙的花朵，樂器也自動鳴響。盲人重見光明，聾人恢復聽力，跛子能夠行走，病人痊癒，啞巴能夠說話，瘋癲的人恢復正常，駝背的人挺直了腰，毒害自行消散；鳥獸發出和諧清亮的叫聲，環珮相碰發出悅耳的聲響，珍貴的寶藏自然顯現，心懷異心的人都變得和睦相處，一切眾生都沒有了淫慾、憤怒和愚癡。他們互相看著，如同父子、母子、兄弟姐妹一般，地獄中的苦難停止，餓鬼得到飽足，畜生捨棄身體，轉生為人或天人。國王看到佛陀巨大的身軀，身高一丈六，呈現紫磨金色，如同星辰中的月亮，又像一座金山，梵天、帝釋天和四大天王都恭敬地侍奉著。他看到那些曾經是外道、長期苦修而形體羸弱的比丘們，侍奉在佛陀身邊，就像黑烏鴉站在紫金山上，無法彰顯如來的德行。於是，他命令國內的豪門貴族、容貌端正的釋迦族人，挑選五百人出家為沙門，侍奉在佛陀左右，如同金翅鳥站在須彌山上，又像摩尼寶珠放置在水晶器皿中。佛陀的弟弟難陀也出家為沙門，難陀的僕人名叫優波離，他向前對佛陀說：『世尊！人身難得，佛法難遇，那些尊貴的人都捨棄了世間的榮華，我身份卑微，還有什麼可貪戀的呢？只希望佛陀慈悲，能夠救度我，允許我出家為沙門。』佛陀說：『善來比丘！』他的鬚髮自然脫落，法衣穿在身上，立刻就成了沙門，在比丘中按照次序坐下。難陀後來才到，依次行禮，走到優波離面前就停止了，沒有行禮，心裡想：『他是我家的僕人，不應該向他行禮。』這時，世尊告訴難陀說：『佛法如同大海，能夠容納百川，四條河流匯入大海，都成為同一種味道。戒律的先後不在於貴賤，四大和合而成的身體只是一個假名，其中空無一物，本來就沒有「我」的存在。應當思考聖法，不要產生驕慢之心。』這時，難陀消除了貢高我慢之心，放下卑下的執念，向優波離行禮，於是大地為之震動。
At that time, when the World Honored One's foot crossed the threshold, the earth shook greatly, wondrous flowers rained down from the sky, and musical instruments played themselves. The blind regained their sight, the deaf their hearing, the lame could walk, the sick were healed, the mute could speak, the insane became sane, the hunchbacked straightened up, and poisons were neutralized. Birds and beasts sang in harmonious and clear voices, the sounds of ornaments clashing were melodious, precious treasures appeared naturally, and those with divergent minds became harmonious. All beings were free from lust, anger, and ignorance. They looked at each other as if they were fathers, mothers, brothers, sisters, children, or their own bodies. The sufferings of hell ceased, the hungry ghosts were satisfied, and animals shed their bodies to be reborn as humans or gods. The king saw the Buddha's immense body, sixteen feet tall, with a purple-gold hue, like the moon among the stars, or like a golden mountain. Brahma, Indra, and the Four Heavenly Kings all respectfully attended him. He saw the monks who had once been heretics, who had practiced asceticism for a long time and were now weak, attending the Buddha like black crows on a purple-gold mountain, unable to manifest the Tathagata's virtues. Therefore, he ordered the noble and handsome members of the Shakya clan to select five hundred men to become monks and attend the Buddha, like golden-winged birds on Mount Sumeru, or like a mani jewel placed in a crystal vessel. The Buddha's brother, Nanda, also became a monk. Nanda's servant, named Upali, stepped forward and said to the Buddha, 'World Honored One! It is difficult to obtain a human body, and it is difficult to encounter the Dharma. Those who are noble have abandoned worldly glory. I am of humble status, what is there for me to desire? I only hope that the Buddha will be compassionate and save me, allowing me to become a monk.' The Buddha said, 'Welcome, monk!' His hair and beard fell off naturally, and he was immediately clothed in monastic robes, becoming a monk and sitting among the others in order. Nanda arrived later and bowed in turn, but when he reached Upali, he stopped and did not bow, thinking, 'He is my servant, I should not bow to him.' At that time, the World Honored One said to Nanda, 'The Buddha's Dharma is like the ocean, which can accommodate hundreds of rivers. When the four streams flow into the ocean, they all become the same taste. The order of precepts is not based on nobility or lowliness. The body is a temporary name formed by the four elements, and within it is emptiness, without a self. You should contemplate the sacred Dharma and not give rise to arrogance.' At that moment, Nanda abandoned his pride and his low self-esteem, and bowed to Upali, and the earth shook in response. At that time, when the World Honored One's foot crossed the threshold, the earth shook greatly, wondrous flowers rained down from the sky, and musical instruments played themselves. The blind regained their sight, the deaf their hearing, the lame could walk, the sick were healed, the mute could speak, the insane became sane, the hunchbacked straightened up, and poisons were neutralized. Birds and beasts sang in harmonious and clear voices, the sounds of ornaments clashing were melodious, precious treasures appeared naturally, and those with divergent minds became harmonious. All beings were free from lust, anger, and ignorance. They looked at each other as if they were fathers, mothers, brothers, sisters, children, or their own bodies. The sufferings of hell ceased, the hungry ghosts were satisfied, and animals shed their bodies to be reborn as humans or gods. The king saw the Buddha's immense body, sixteen feet tall, with a purple-gold hue, like the moon among the stars, or like a golden mountain. Brahma, Indra, and the Four Heavenly Kings all respectfully attended him. He saw the monks who had once been heretics, who had practiced asceticism for a long time and were now weak, attending the Buddha like black crows on a purple-gold mountain, unable to manifest the Tathagata's virtues. Therefore, he ordered the noble and handsome members of the Shakya clan to select five hundred men to become monks and attend the Buddha, like golden-winged birds on Mount Sumeru, or like a mani jewel placed in a crystal vessel. The Buddha's brother, Nanda, also became a monk. Nanda's servant, named Upali, stepped forward and said to the Buddha, 'World Honored One! It is difficult to obtain a human body, and it is difficult to encounter the Dharma. Those who are noble have abandoned worldly glory. I am of humble status, what is there for me to desire? I only hope that the Buddha will be compassionate and save me, allowing me to become a monk.' The Buddha said, 'Welcome, monk!' His hair and beard fell off naturally, and he was immediately clothed in monastic robes, becoming a monk and sitting among the others in order. Nanda arrived later and bowed in turn, but when he reached Upali, he stopped and did not bow, thinking, 'He is my servant, I should not bow to him.' At that time, the World Honored One said to Nanda, 'The Buddha's Dharma is like the ocean, which can accommodate hundreds of rivers. When the four streams flow into the ocean, they all become the same taste. The order of precepts is not based on nobility or lowliness. The body is a temporary name formed by the four elements, and within it is emptiness, without a self. You should contemplate the sacred Dharma and not give rise to arrogance.' At that moment, Nanda abandoned his pride and his low self-esteem, and bowed to Upali, and the earth shook in response.
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「時佛入宮坐于殿上，王及臣庶日日供養百種甘饌，佛為說法度無數眾。耶輸陀羅攜羅睺羅年已七歲，來至佛所稽首佛足，瞻對問訊而白佛言：『久違侍奉曠廢供養，諸釋眷屬皆有疑心，太子去國十有二載，何從懷孕生羅睺羅？』佛告父王及諸群臣：『耶輸陀羅守節貞白無瑕疵也，若不信者今當取證。』爾時世尊化諸比丘皆悉如佛，相好光明等無差異。時耶輸陀羅即以指環與羅睺羅而語之言：『是汝父者以此與之。』羅睺羅持取指環直前奉佛。王及群臣咸皆歡喜，嘆言：『善哉！羅睺真是佛子。』爾時世尊為王說法，即時得道，群臣萬姓後宮婇女，咸奉戒法凈修梵行，是時國內安靜，萬邦來賀。」
囑累品第二十七
爾時世尊告凈居天難陀、蘇難陀等言：「菩薩始從兜率下生閻浮，乃至出家降伏魔怨轉於法輪，汝等諸天！皆悉贊助。今復請我利益世間，演說如斯大嚴經典，菩薩所行如來境界，自在神通遊戲之事。汝等若能受持讀誦為他說者，我此法印當得增廣。若菩薩乘人聞說此經，必大歡喜得未曾有，發起堅固精進之心，求阿耨多羅三藐三菩提。是故汝等福德無量不可稱計。
「若有善男子、善女人，得聞是經合掌信受，其人當獲八種功德
現代漢語譯本：當時佛陀進入王宮，坐在殿堂之上，國王和臣民每天都用百種美味佳餚供養佛陀。佛陀為他們說法，度化了無數眾生。耶輸陀羅帶著七歲的羅睺羅來到佛陀面前，向佛陀頂禮，瞻仰問候，並對佛陀說：『我很久沒有侍奉您，荒廢了供養，各位釋迦族的親屬都心存疑慮，太子離開國家已經十二年了，羅睺羅是從哪裡懷孕生下來的呢？』佛陀告訴國王和各位大臣：『耶輸陀羅堅守節操，貞潔清白，沒有任何瑕疵，如果你們不相信，現在就當場驗證。』當時世尊變化出許多比丘，都像佛陀一樣，相貌光明，沒有任何差別。這時耶輸陀羅把指環交給羅睺羅，對他說：『這是你的父親，把這個給他。』羅睺羅拿著指環直接獻給佛陀。國王和大臣們都非常高興，讚歎說：『太好了！羅睺羅真是佛子。』當時世尊為國王說法，國王立刻得道，大臣、百姓、後宮的妃嬪，都奉行戒律，清凈修行，這時國內安定，萬國都來祝賀。 囑累品第二十七：當時世尊告訴凈居天的難陀、蘇難陀等天神說：『菩薩從兜率天下降生到閻浮提，乃至出家降伏魔怨，轉動法輪，你們這些天神都給予了贊助。現在又請我利益世間，演說這樣的大莊嚴經典，菩薩所修行的如來境界，自在神通遊戲之事。你們如果能夠受持讀誦，為他人宣說，我的這個法印就能夠得到弘揚。如果菩薩乘人聽聞這部經典，必定會非常歡喜，得到前所未有的體驗，發起堅固精進之心，求證阿耨多羅三藐三菩提。所以你們的福德無量，不可稱量。』 『如果有善男子、善女人，聽聞這部經典，合掌信受，這個人將會獲得八種功德。』
English version: At that time, the Buddha entered the palace and sat upon the hall. The king and his subjects offered the Buddha a hundred kinds of delicious foods daily. The Buddha preached the Dharma, converting countless beings. Yashodhara, with Rahula, who was seven years old, came before the Buddha, bowed at his feet, gazed upon him, and inquired, saying to the Buddha, 'I have long neglected to serve you and have failed in my offerings. All the Shakya relatives have doubts. The prince has been gone from the country for twelve years. How was Rahula conceived and born?' The Buddha told the king and all the ministers, 'Yashodhara has kept her chastity and is pure and without blemish. If you do not believe, I will now provide proof.' At that time, the World Honored One transformed all the bhikshus to be like the Buddha, with identical appearances and radiance. Then Yashodhara gave a ring to Rahula and said to him, 'This is your father, give this to him.' Rahula took the ring and offered it directly to the Buddha. The king and ministers were all very happy, exclaiming, 'Excellent! Rahula is truly the Buddha's son.' At that time, the World Honored One preached the Dharma to the king, who immediately attained enlightenment. The ministers, the people, and the concubines of the palace all observed the precepts and practiced pure conduct. At this time, the country was peaceful, and all nations came to offer congratulations. Chapter 27, Entrustment: At that time, the World Honored One said to the pure abode devas, Nanda, Sunanda, and others, 'Bodhisattvas, from descending from Tushita to being born in Jambudvipa, to leaving home, subduing the demonic forces, and turning the wheel of Dharma, all of you devas have assisted. Now you again request me to benefit the world, to expound such a great and solemn scripture, the realm of the Tathagata that Bodhisattvas practice, the matters of free and unhindered spiritual powers. If you can uphold, recite, and explain it to others, this Dharma seal of mine will be expanded. If those of the Bodhisattva vehicle hear this scripture, they will surely be greatly delighted, obtain what they have never had before, and generate a firm and diligent mind, seeking Anuttara-samyak-sambodhi. Therefore, your merits are immeasurable and cannot be calculated.' 'If there are good men or good women who hear this scripture, join their palms in faith and acceptance, they will obtain eight kinds of merits.'
。何等為八？一者端正好色，二者力勢強盛，三者心悟通達，四者逮得辯才，五者獲諸禪定，六者智惠明瞭，七者出家殊勝，八者眷屬強盛。
「若有善男子、善女人，愿樂欲聞如是等經，與說法師敷置高座，轉身當得八種坐處。何等為八？一者長者坐處，二者居士坐處，三者輪王坐處，四者護世坐處，五者帝釋坐處，六者梵王坐處，七者菩薩得菩提時所坐之處，八者如來轉正法輪所坐之處。
「若有善男子、善女人，得聞是經稱揚讚美，是人當得八種凈語。何等為八？一者言行相應，無違諍故；二者所言伏眾，可遵承故；三者所言柔軟，不粗獷故；四者所言和美，攝眾生故；五者聲如迦陵頻伽，悅樂眾生故；六者聲如殷雷，摧伏外道故；七者得梵音聲，超過世間故；八者得佛音聲，應眾生根故。
「若有善男子善女人，書寫此經流通四方，其人當有八功德藏。何等為八？一者念藏，無忘失故；二者惠藏，善能分別諸法相故；三者智藏，能了諸經義故；四者陀羅尼藏，所聞皆能持故；五者辯藏，能發眾生歡喜心故；六者得正法藏，守護佛法故；七者菩提心藏，不斷三寶種故；八者修行藏，得無生法忍故
現代漢語譯本：什麼是八種？第一是容貌端正美好，第二是力量強大，第三是內心領悟通達，第四是獲得辯才，第五是獲得各種禪定，第六是智慧明瞭，第七是出家殊勝，第八是眷屬強大。 如果善男子、善女人，喜歡聽聞這樣的經典，為說法師鋪設高座，轉身就能得到八種座位。什麼是八種？第一是長者所坐的座位，第二是居士所坐的座位，第三是轉輪王所坐的座位，第四是護世天王所坐的座位，第五是帝釋天所坐的座位，第六是梵天王所坐的座位，第七是菩薩得菩提時所坐的座位，第八是如來轉正法輪時所坐的座位。 如果善男子、善女人，聽聞這部經典並稱揚讚美，這個人將得到八種清凈的語言。什麼是八種？第一是言行一致，沒有違背和爭論；第二是所說的話能使大眾信服，可以遵從；第三是所說的話柔和，不粗暴；第四是所說的話和諧美好，能攝受眾生；第五是聲音像迦陵頻伽鳥一樣，使眾生喜悅；第六是聲音像雷鳴一樣，能摧伏外道；第七是得到梵天的聲音，超越世間；第八是得到佛的聲音，能應合衆生的根性。 如果善男子、善女人，書寫這部經典並流通四方，這個人將有八種功德寶藏。什麼是八種？第一是念的寶藏，不會遺忘；第二是慧的寶藏，能善於分別諸法的相狀；第三是智的寶藏，能明瞭各種經典的意義；第四是陀羅尼的寶藏，所聽聞的都能記住；第五是辯才的寶藏，能使眾生生起歡喜心；第六是得到正法的寶藏，能守護佛法；第七是菩提心的寶藏，不會斷絕三寶的種子；第八是修行的寶藏，能得到無生法忍。
English version: What are the eight? First is having a handsome and beautiful appearance; second is having great strength and power; third is having a clear and penetrating understanding; fourth is attaining eloquence; fifth is obtaining various samadhis; sixth is having clear wisdom; seventh is having the superiority of renunciation; and eighth is having a strong retinue. If there are good men or good women who desire to hear such scriptures, and they prepare a high seat for the Dharma teacher, they will, in turn, obtain eight kinds of seats. What are the eight? First is the seat of an elder; second is the seat of a householder; third is the seat of a wheel-turning king; fourth is the seat of a world-protecting deity; fifth is the seat of Indra; sixth is the seat of Brahma; seventh is the seat where a Bodhisattva sits when attaining Bodhi; and eighth is the seat where the Tathagata sits when turning the wheel of the Dharma. If there are good men or good women who hear this scripture and praise it, they will obtain eight kinds of pure speech. What are the eight? First is that their words and actions are consistent, without contradiction or dispute; second is that their words are convincing to the masses and can be followed; third is that their words are gentle, not harsh; fourth is that their words are harmonious and beautiful, able to gather sentient beings; fifth is that their voice is like that of the Kalavinka bird, pleasing sentient beings; sixth is that their voice is like thunder, able to subdue heretics; seventh is that they obtain the voice of Brahma, surpassing the world; and eighth is that they obtain the voice of the Buddha, corresponding to the roots of sentient beings. If there are good men or good women who write this scripture and circulate it in all directions, they will have eight treasures of merit. What are the eight? First is the treasure of mindfulness, without forgetting; second is the treasure of wisdom, able to clearly distinguish the characteristics of all dharmas; third is the treasure of knowledge, able to understand the meaning of all scriptures; fourth is the treasure of dharani, able to remember all that is heard; fifth is the treasure of eloquence, able to make sentient beings joyful; sixth is obtaining the treasure of the true Dharma, able to protect the Buddha's teachings; seventh is the treasure of the Bodhi mind, not cutting off the seeds of the Three Jewels; and eighth is the treasure of practice, able to attain the forbearance of non-origination.
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「若有善男子、善女人，讀誦此經受持句義不忘失者，其人當得八種圓滿：一者施圓滿，無慳吝故；二者戒圓滿，得愿具足故；三者多聞圓滿，得無著智故；四者奢摩他圓滿，一切三昧現前故；五者毗缽舍那圓滿，具足三明故；六者福德圓滿，具足三十二相、八十種好，凈佛土故；七者妙智圓滿，隨諸眾生所有意樂得具足故；八者大悲圓滿，成熟眾生無勞倦故。
「若有善男子、善女人發如是念：『云何當令一切眾生入此法門？』作是念已為人演說，以此善根當得八種廣大福德。何等為八？一者轉輪聖王福德，二者護世天王福德，三者帝釋福德，四者夜摩天王福德，五者兜率天王福德，六者化樂天王福德，七者他化自在天王福德，八者大梵天王乃至如來所有福德。
「若有善男子、善女人，聞此經典信心不逆，是人當得八種凈心。何等為八？一者得大慈心，與眾生樂故；二者得大悲心，拔眾生苦故；三者得大喜心，滅眾生憂惱故；四者得大舍心，滅眾生貪恚故；五者得四禪心，于欲界中心自在故；六者得四定心，于無色界心自在故；七者得五神通，往來佛土故；八者能斷諸漏，得首楞嚴三昧故。
「若國土城邑聚落所在之處有此經卷，當知其處離八種畏
現代漢語譯本：『如果善男子、善女人，能夠讀誦這部經典，受持其中的語句和意義而不忘失，這個人將獲得八種圓滿：第一是佈施圓滿，因為沒有慳吝；第二是持戒圓滿，因為能夠滿足願望；第三是多聞圓滿，因為獲得無執著的智慧；第四是奢摩他圓滿，因為一切三昧都能現前；第五是毗缽舍那圓滿，因為具足三明；第六是福德圓滿，因為具足三十二相、八十種好，能夠清凈佛土；第七是妙智圓滿，因為能夠隨順眾生所有的意樂而得到滿足；第八是大悲圓滿，因為能夠成熟眾生而沒有疲倦。』 『如果善男子、善女人發起這樣的念頭：『如何才能讓一切眾生進入這個法門？』產生這個念頭后，為他人演說，憑藉這個善根將獲得八種廣大的福德。哪八種呢？第一是轉輪聖王的福德，第二是護世天王的福德，第三是帝釋的福德，第四是夜摩天王的福德，第五是兜率天王的福德，第六是化樂天王的福德，第七是他化自在天王的福德，第八是大梵天王乃至如來所有的福德。』 『如果善男子、善女人，聽到這部經典后信心不退，這個人將獲得八種清凈的心。哪八種呢？第一是獲得大慈心，因為能夠給予眾生快樂；第二是獲得大悲心，因為能夠拔除眾生的痛苦；第三是獲得大喜心，因為能夠滅除眾生的憂愁煩惱；第四是獲得大舍心，因為能夠滅除眾生的貪婪和嗔恨；第五是獲得四禪心，因為在欲界中心能夠自在；第六是獲得四定心，因為在無色界中心能夠自在；第七是獲得五神通，因為能夠往來佛土；第八是能夠斷除一切煩惱，獲得首楞嚴三昧。』 『如果國土、城邑、聚落所在的地方有這部經卷，應當知道這個地方遠離八種畏懼。』
English version: 'If a good man or good woman can read and recite this scripture, uphold its phrases and meanings without forgetting them, that person will attain eight kinds of perfections: first is the perfection of giving, because of having no stinginess; second is the perfection of precepts, because of fulfilling wishes; third is the perfection of vast learning, because of attaining wisdom without attachment; fourth is the perfection of shamatha, because all samadhis can manifest; fifth is the perfection of vipashyana, because of possessing the three kinds of knowledge; sixth is the perfection of merit, because of possessing the thirty-two marks and eighty minor marks, and being able to purify the Buddha-land; seventh is the perfection of wondrous wisdom, because of being able to fulfill all the desires of sentient beings; eighth is the perfection of great compassion, because of being able to mature sentient beings without weariness.' 'If a good man or good woman generates this thought: 'How can I lead all sentient beings into this Dharma gate?' Having generated this thought, they explain it to others, and by this good root, they will attain eight kinds of vast merits. What are the eight? First is the merit of a wheel-turning sage king, second is the merit of a guardian world king, third is the merit of Indra, fourth is the merit of a Yama heaven king, fifth is the merit of a Tushita heaven king, sixth is the merit of a Nirmanarati heaven king, seventh is the merit of a Paranirmitavasavartin heaven king, and eighth is the merit of the Great Brahma heaven king and even all the merits of the Tathagata.' 'If a good man or good woman, upon hearing this scripture, does not reverse their faith, that person will attain eight kinds of pure minds. What are the eight? First is attaining a great loving-kindness mind, because of being able to give joy to sentient beings; second is attaining a great compassionate mind, because of being able to remove the suffering of sentient beings; third is attaining a great joy mind, because of being able to extinguish the worries and afflictions of sentient beings; fourth is attaining a great equanimity mind, because of being able to extinguish the greed and hatred of sentient beings; fifth is attaining the four dhyana minds, because of being free in the desire realm; sixth is attaining the four samadhi minds, because of being free in the formless realm; seventh is attaining the five supernormal powers, because of being able to travel to and from Buddha-lands; eighth is being able to cut off all outflows and attain the Shurangama Samadhi.' 'If there is this scripture in a country, city, or village, it should be known that this place is free from eight kinds of fears.'
。何等為八？一者離敵國畏，二者離賊盜畏，三者離惡獸畏，四者離饑饉畏，五者離諍訟畏，六者離戰鬥畏，七者離夜叉畏，八者離一切怖畏。
「汝等當知！正使如來以戒、定、慧、解脫、解脫知見無礙辯才，於一劫中日夜常說此經功德，亦不能盡。若比丘、比丘尼、優婆塞、優婆夷受持讀誦書寫解說，當知是人所得功德亦不可盡。」
爾時世尊告彌勒菩薩摩訶薩及大迦葉長老阿難言：「我于無數百千億劫修習佛道，今得成就阿耨多羅三藐三菩提，為欲利益諸眾生故演說此經，如是等經付囑于汝，汝等受持廣宣流佈。」
爾時世尊重說偈言：
「我以佛眼觀， 盡見諸眾生， 假使諸眾生， 皆如舍利弗。 有人于億劫， 以種種香花， 衣服臥具等， 供養如是眾， 所獲諸功德， 不如一日夜， 供一辟支佛。 假使諸世間， 皆如辟支佛， 有人于億劫， 以種種香花， 衣服臥具等， 供養如是眾， 所獲諸功德， 不如以凈心， 一稱南無佛。 假使諸世間， 皆如佛世尊， 有人于億劫， 以種種香花， 衣服臥具等， 供養諸如來， 所獲諸功德， 不如有一人， 能于日夜中， 讀誦此經典
現代漢語譯本：什麼是八種畏懼？第一種是遠離敵國的畏懼，第二種是遠離盜賊的畏懼，第三種是遠離惡獸的畏懼，第四種是遠離饑荒的畏懼，第五種是遠離爭訟的畏懼，第六種是遠離戰鬥的畏懼，第七種是遠離夜叉的畏懼，第八種是遠離一切怖畏。 『你們應當知道！即使如來以戒、定、慧、解脫、解脫知見的無礙辯才，在一劫中日夜不停地宣說此經的功德，也不能窮盡。如果比丘、比丘尼、優婆塞、優婆夷受持、讀誦、書寫、解說此經，應當知道這個人所獲得的功德也是不可窮盡的。』 那時，世尊告訴彌勒菩薩摩訶薩和大迦葉長老阿難說：『我于無數百千億劫修習佛道，如今得以成就阿耨多羅三藐三菩提，爲了利益一切眾生而演說此經，像這樣的經典我囑託給你們，你們應當受持並廣為宣揚。』 那時，世尊重說偈語： 『我以佛眼觀察，盡見一切眾生，假使一切眾生，都像舍利弗一樣。有人在億劫中，以種種香花，衣服臥具等，供養這樣的眾生，所獲得的功德，不如一日一夜，供養一位辟支佛。假使一切世間，都像辟支佛一樣，有人在億劫中，以種種香花，衣服臥具等，供養這樣的眾生，所獲得的功德，不如以清凈心，一聲稱念南無佛。假使一切世間，都像佛世尊一樣，有人在億劫中，以種種香花，衣服臥具等，供養諸如來，所獲得的功德，不如有一個人，能在日夜中，讀誦此經典。』
English version: What are the eight fears? The first is the fear of being separated from enemy countries, the second is the fear of being separated from thieves, the third is the fear of being separated from evil beasts, the fourth is the fear of being separated from famine, the fifth is the fear of being separated from disputes, the sixth is the fear of being separated from battles, the seventh is the fear of being separated from yakshas, and the eighth is the fear of being separated from all terrors. 'You should know! Even if the Tathagata, with the unimpeded eloquence of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, were to constantly preach the merits of this sutra day and night for an eon, it would still not be exhaustive. If a bhikkhu, bhikkhuni, upasaka, or upasika upholds, recites, writes, and explains this sutra, know that the merits obtained by this person are also inexhaustible.' At that time, the World Honored One said to the Bodhisattva Mahasattva Maitreya and the Elder Mahakasyapa Ananda: 'I have cultivated the path of the Buddha for countless hundreds of thousands of millions of eons, and now I have attained Anuttara-samyak-sambodhi. For the sake of benefiting all sentient beings, I have expounded this sutra. I entrust such sutras to you. You should uphold them and widely propagate them.' At that time, the World Honored One spoke again in verse: 'With my Buddha eye, I see all sentient beings. Suppose all sentient beings were like Sariputra. If someone for billions of eons, with various fragrant flowers, clothing, bedding, etc., were to make offerings to such beings, the merits obtained would not be equal to one day and night of offering to one Pratyekabuddha. Suppose all the worlds were like Pratyekabuddhas. If someone for billions of eons, with various fragrant flowers, clothing, bedding, etc., were to make offerings to such beings, the merits obtained would not be equal to one utterance of 'Namo Buddha' with a pure heart. Suppose all the worlds were like the World Honored Buddhas. If someone for billions of eons, with various fragrant flowers, clothing, bedding, etc., were to make offerings to all the Tathagatas, the merits obtained would not be equal to one person who, day and night, can read and recite this sutra.'
。 若人過無數， 百千萬億劫， 以種種香花， 衣服臥具等， 供養如前說， 無數聲聞眾， 一切辟支佛， 及彼諸如來， 所獲諸功德， 不如有一人， 受持此經典， 乃至四句偈， 分別為他說。 我所說諸經， 此經為最勝， 一切諸如來， 皆從此經出。 是經所住處， 即為有如來。 若有書寫持， 處處廣流佈， 即能演一句， 歷劫無窮盡， 福惠自莊嚴， 盈滿如大海。 若聞是經者， 應當常修習， 功德無有量。」
佛說此經已，彌勒菩薩摩訶薩，大迦葉長老、阿難，凈居諸天、摩醯首羅，及諸天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊那羅、摩睺羅伽、人非人等，皆大歡喜，信受奉行
現代漢語譯本 如果有人經過無數，百千萬億劫的時間，用各種香花、衣服、臥具等物品，像前面所說的那樣供養無數的聲聞眾、一切辟支佛，以及那些諸如來，所獲得的功德，都不如有一個人受持這部經典，乃至僅僅是四句偈，併爲他人分別解說。我所說的所有經典中，這部經是最殊勝的，一切諸如來都是從此經中產生的。這部經所在的地方，就如同有如來在那裡。如果有人書寫、受持，併到處廣泛流傳，即使只是演說一句，其功德也會歷經劫數無窮無盡，福德和智慧會自然莊嚴，盈滿如大海。如果有人聽聞這部經，應當常常修習，其功德是無法衡量的。 佛陀說完這部經后，彌勒菩薩摩訶薩、大迦葉長老、阿難，以及凈居諸天、摩醯首羅，還有諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，都非常歡喜，信受奉行。
English version If a person were to pass through countless, hundreds of thousands of millions of kalpas, and offer various fragrant flowers, clothing, bedding, and other items, as described before, to countless Śrāvakas, all Pratyekabuddhas, and those Tathāgatas, the merit they would gain would not equal that of one person who receives and upholds this scripture, even just four lines of a verse, and explains it to others. Among all the scriptures I have spoken, this scripture is the most supreme; all Tathāgatas come from this scripture. The place where this scripture resides is as if a Tathāgata is there. If someone writes, upholds, and widely disseminates it everywhere, even just expounding one line, their merit will be inexhaustible through kalpas, and their blessings and wisdom will naturally be adorned, filling up like the great ocean. If someone hears this scripture, they should constantly practice it; their merit is immeasurable. After the Buddha finished speaking this scripture, Maitreya Bodhisattva Mahāsattva, Elder Mahākāśyapa, Ānanda, the Pure Abode Devas, Maheśvara, and all the devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans, were all greatly delighted, believed, accepted, and practiced it.
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方廣大莊嚴經卷第十二
現代漢語譯本 《方廣大莊嚴經》第十二卷
English version The Twelfth Scroll of the Vaipulya Mahavyuha Sutra