T03n0189_過去現在因果經
大正藏第 03 冊 No. 0189 過去現在因果經
No. 189
過去現在因果經卷第一
宋天竺三藏求那跋陀羅譯
如是我聞：
一時佛在舍衛國，祇樹給孤獨園。爾時世尊，與諸比丘住于竹林。是諸比丘，于晨朝時，著衣持缽，入城乞食；還歸所住，食竟澡漱，各攝衣缽，集在講堂，悉欲共說過去因緣。爾時世尊，以凈天耳超於世間，聞諸比丘語論之聲。即從座起，到講堂上，于眾中坐。問諸比丘：「汝等共集，欲說何法？」
時諸比丘，即白佛言：「世尊！我等食竟澡漱已訖，故共集此各欲聞說過去因緣。」
是時世尊語諸比丘：「汝等樂聞過去因緣者，諦聽！諦聽！善思念之，今為汝說。」
比丘白言：「唯然，世尊！愿樂欲聞。」
佛言：「比丘！過去無數阿僧祇劫，爾時有一仙人，名曰善慧，凈修梵行，求一切種智，為欲成就此大智故，樂處生死，周遍五道；一身死壞，復受一身，生死無量。譬盡天下草木，斬以為籌，數其故身，不能窮盡。夫極天地之始終，謂之一劫，而其經天地成壞者，不可稱載也。所以感傷群生耽惑愛慾沈流苦海，起慈悲心，欲拔濟之
現代漢語譯本： 《大正藏》第03冊，編號0189，《過去現在因果經》
編號 189
《過去現在因果經》卷第一
宋代天竺三藏求那跋陀羅譯
如是我聞：
一時，佛在舍衛國，祇樹給孤獨園。當時，世尊與眾比丘住在竹林。這些比丘在早晨時，穿好衣服，拿著缽，進入城中乞食；回到住處后，吃完飯洗漱，各自收好衣缽，聚集在講堂，都想一起談論過去的因緣。這時，世尊用清凈的天耳超越世間，聽到了比丘們談論的聲音。於是從座位起身，來到講堂，在眾人中坐下。問眾比丘：『你們聚集在一起，想談論什麼法？』
當時，眾比丘就對佛說：『世尊！我們吃完飯洗漱完畢，所以聚集在這裡，都想聽您講說過去的因緣。』
這時，世尊對眾比丘說：『你們如果想聽過去的因緣，仔細聽！仔細聽！好好思考，現在為你們講說。』
比丘們回答說：『是的，世尊！我們很樂意聽。』
佛說：『比丘們！在過去無數阿僧祇劫之前，那時有一位仙人，名叫善慧，清凈地修行梵行，追求一切種智。爲了成就這種大智慧，他樂於在生死中輪迴，周遍五道；一個身體壞滅后，又接受另一個身體，生死無量。譬如把天下所有的草木都砍成籌碼，用來計算他過去的身體，也無法窮盡。所謂天地始終，稱為一劫，而他經歷天地成壞的次數，不可稱量。因此，他感傷眾生沉迷於愛慾，沉溺於苦海，生起慈悲心，想要救拔他們。』
English version: Taisho Tripitaka Volume 03, No. 0189, The Sutra of Cause and Effect in the Past and Present
No. 189
The Sutra of Cause and Effect in the Past and Present, Volume 1
Translated by Tripitaka Master Gunabhadra of Tianzhu (India) of the Song Dynasty
Thus have I heard:
At one time, the Buddha was in the country of Shravasti, in the Jeta Grove, the Garden of the Benefactor Anathapindika. At that time, the World Honored One was dwelling in the Bamboo Grove with the various Bhikshus. These Bhikshus, in the morning, having put on their robes and taken their bowls, entered the city to beg for food; having returned to their dwelling, having eaten and washed, each gathered their robes and bowls, and assembled in the lecture hall, all wishing to discuss past causes and conditions. At that time, the World Honored One, with his pure heavenly ear, transcending the world, heard the voices of the Bhikshus' discussions. Immediately, he rose from his seat, went to the lecture hall, and sat among the assembly. He asked the Bhikshus, 'What Dharma do you wish to discuss, having gathered together?'
At that time, the Bhikshus replied to the Buddha, 'World Honored One! We have finished eating and washing, and so we have gathered here, each wishing to hear you speak about past causes and conditions.'
At that time, the World Honored One said to the Bhikshus, 'If you wish to hear about past causes and conditions, listen carefully! Listen carefully! Think well on it, and now I will speak for you.'
The Bhikshus replied, 'Yes, World Honored One! We are eager to hear.'
The Buddha said, 'Bhikshus! In the past, countless asamkhya kalpas ago, there was a sage named Good Wisdom, who purely cultivated Brahma conduct, seeking all-knowing wisdom. In order to achieve this great wisdom, he was willing to dwell in the cycle of birth and death, traversing the five paths; when one body was destroyed, he would receive another body, and his births and deaths were immeasurable. It is like taking all the grass and trees in the world, cutting them into counting sticks, and using them to count his past bodies, it would still be impossible to exhaust them. The beginning and end of heaven and earth is called a kalpa, and the number of times he has experienced the formation and destruction of heaven and earth is immeasurable. Therefore, he was saddened by the fact that sentient beings were addicted to love and desire, and were sinking in the sea of suffering, and he arose with a compassionate heart, wishing to liberate them.'
。又作此念：『今諸眾生，沒于生死，不能自出；皆由貪慾、瞋恚、愚癡，樂著色、聲、香、味、觸、法故，我當決定斷其此病。』雖生諸趣，不忘斯念。于諸眾生怨親平等，以佈施攝貧窮，持戒攝毀禁，忍辱攝瞋恚，精進攝懈怠，禪定攝亂意，智慧攝愚癡；如是長夜增益眾生，普為一切而作歸依。于諸如來，恭敬供養，樂欲聽法，亦為他說。常以四事，奉給眾僧，于佛法眾，尊重守護，如是諸行，不可稱數。
「爾時有王，名曰燈照；城名提播婆底；其國人民，壽八萬歲，安隱豐樂，極為熾盛，所欲自在，猶如諸天。時彼國王，正法治世，不抂人民，無有殺戮楚撻之苦，視諸人民，有如一子。時燈照王，始生太子，端嚴無比，威德具足，有三十二相八十種好。初生之日，四方皆明，日月珠火，不復為用。王見太子有如此瑞，即召諸臣，共集議言：『太子初生，有此奇特，當爲太子，作何等名？』諸臣答言：『應名太子以為普光。』又召相師而占相之。相師答言：『今觀太子，若在家者，為轉輪王，統四天下；若出家者，為天人尊，成薩婆若。』王及夫人後宮婇女，聞相師言，於此太子，深生愛念；亦為天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人非人等，供養恭敬，尊重讚歎
現代漢語譯本：他又這樣想：『現在這些眾生，沉溺於生死輪迴，不能自己解脫；都是因為貪慾、嗔恨、愚癡，貪戀色、聲、香、味、觸、法這些事物，我應當決心斷除他們的這些病根。』即使轉生於各種境界，也不忘記這個念頭。對於一切眾生，無論是怨是親都平等對待，用佈施來幫助貧窮的人，用持戒來約束犯戒的人，用忍辱來對待嗔恨的人，用精進來對治懈怠的人，用禪定來平息散亂的心，用智慧來破除愚癡；這樣長久地利益眾生，普遍地成為一切眾生的依靠。對於諸佛如來，恭敬供養，樂於聽聞佛法，也為他人宣說。常常用四種供養來奉獻僧眾，對於佛法僧三寶，尊重守護，像這樣的修行，數也數不清。 當時有一位國王，名叫燈照；他的都城名叫提播婆底；他國家的人民，壽命有八萬歲，安穩富足，非常興盛，想要什麼就有什麼，就像天人一樣。當時這位國王，用正法治理國家，不冤枉人民，沒有殺戮和鞭打的痛苦，看待人民，就像看待自己的孩子一樣。當時燈照王，剛生下太子，相貌端正無比，威德具足，有三十二種大丈夫相和八十種隨形好。太子出生的那天，四方都光明照耀，日月珠火的光芒，都不再需要使用。國王看到太子有這樣的祥瑞，就召集各位大臣，一起商議說：『太子剛出生，就有這樣的奇特之處，應當給太子，取個什麼名字呢？』大臣們回答說：『應該給太子取名為普光。』又召來相師為太子占卜相貌。相師回答說：『現在觀察太子，如果在家，就會成為轉輪聖王，統治四天下；如果出家，就會成為天人所尊敬的聖者，成就一切智慧。』國王和王后以及後宮的妃嬪宮女，聽到相師的話，對這個太子，深深地產生愛戀；天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，以及人非人等，也都供養恭敬，尊重讚歎。
English version: He also thought: 『Now these sentient beings are immersed in the cycle of birth and death, unable to free themselves; all because of greed, hatred, and ignorance, clinging to forms, sounds, smells, tastes, touches, and mental objects. I should resolve to cut off these roots of their suffering.』 Even when reborn in various realms, he did not forget this thought. He treated all beings, whether friends or enemies, with equality. He used generosity to help the poor, discipline to restrain those who broke precepts, patience to deal with anger, diligence to overcome laziness, meditation to calm the scattered mind, and wisdom to dispel ignorance. In this way, he benefited beings for a long time, becoming a refuge for all. He respectfully made offerings to the Tathagatas, delighted in hearing the Dharma, and also taught it to others. He always offered the four requisites to the Sangha, respecting and protecting the Buddha, Dharma, and Sangha. Such practices were countless. At that time, there was a king named Lamp-Illuminator; his city was called Dipavati; the people of his kingdom lived for eighty thousand years, were peaceful and prosperous, extremely flourishing, and had whatever they desired, like the gods. At that time, this king ruled the country with the righteous Dharma, did not wrong the people, and there was no suffering of killing or whipping. He regarded the people as if they were his own children. At that time, King Lamp-Illuminator had just given birth to a prince, who was incomparably handsome, with complete virtue and power, possessing the thirty-two marks of a great man and the eighty minor marks. On the day of his birth, all directions were illuminated, and the light of the sun, moon, and jewels was no longer needed. When the king saw that the prince had such auspicious signs, he summoned all his ministers and discussed with them, saying: 『The prince has such extraordinary signs at birth, what name should we give him?』 The ministers replied: 『The prince should be named Universal Light.』 They also summoned a fortune-teller to examine the prince's features. The fortune-teller replied: 『Now, observing the prince, if he remains at home, he will become a wheel-turning king, ruling the four continents; if he leaves home, he will become a revered one of gods and humans, attaining all-knowing wisdom.』 The king, the queen, and the concubines of the palace, upon hearing the fortune-teller's words, developed deep affection for this prince; and gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and humans and non-humans all made offerings, respected, and praised him.
。
「是時太子，在於後宮，為夫人婇女，說種種法。太子年至二萬九千歲，舍轉輪王位，啟其父母，求欲出家；既不聽已，乃至三請，猶尚不許。太子慈悲，志存拯濟，忍其小違，以成大順。即便往詣山林樹下，剃除鬚髮，被著法服，勤修苦行，滿六千歲，成阿耨多羅三藐三菩提。為諸天人及八部眾，轉於法輪；此輪微妙，一切世間，天人魔梵，所不能轉。以三乘法教化眾生，所可利益，不可稱數。爾時父王及其夫人後宮婇女，聞太子普光成阿耨多羅三藐三菩提，心大歡喜，踴躍無量。爾時群臣國內人民，婆羅門等，聞太子道成，心各念言：『太子普光，舍轉輪王位，剃除鬚髮，被著法服，出家修道，得成正覺；我等今者，亦當出家。』作此念已，悉皆往詣普光佛所。爾時普光如來，即觀其心，隨其因緣，而為說法；大臣婆羅門等，有四千人，成阿羅漢；國中人民及餘四方諸來會眾，有八萬人，亦得無著法忍。
「爾時普光如來與八萬四千諸阿羅漢，往詣國界，遊行教化。父王聞已，心大歡喜，即敕國中，平治道路，香水灑地，懸諸繒彩寶幢幡蓋，散眾名華，如是莊嚴，滿十二逾阇那
現代漢語譯本 當時太子在後宮，為夫人和宮女們講述各種佛法。太子到了二萬九千歲時，捨棄了轉輪王的地位，向父母請求出家；父母沒有答應，他甚至請求了三次，仍然沒有被允許。太子慈悲為懷，立志要救濟眾生，忍受了小小的違逆，以成就更大的順遂。於是他前往山林樹下，剃除了鬚髮，穿上了法衣，勤奮地修行苦行，滿了六千年，成就了阿耨多羅三藐三菩提（無上正等正覺）。他為諸天人及八部眾轉動法輪；這法輪微妙無比，一切世間的天人、魔王、梵天都無法轉動。他用三乘佛法教化眾生，所能利益的，不可計數。那時，父王和他的夫人、後宮的宮女們，聽到太子普光成就了阿耨多羅三藐三菩提，心中非常歡喜，踴躍不已。當時，群臣、國內人民、婆羅門等，聽到太子得道，心中各自想道：『太子普光，捨棄了轉輪王的地位，剃除了鬚髮，穿上了法衣，出家修道，成就了正覺；我們現在，也應當出家。』有了這個想法后，他們都前往普光佛所在的地方。那時，普光如來觀察他們的心，隨順他們的因緣，為他們說法；大臣和婆羅門等，有四千人，成就了阿羅漢；國內人民和其餘四方前來集會的人們，有八萬人，也得到了無著法忍。 那時，普光如來與八萬四千位阿羅漢，前往國界教化。父王聽到后，心中非常歡喜，立即命令國內，平整道路，用香水灑地，懸掛各種絲綢綵帶、寶幢幡蓋，散佈各種名貴的花朵，這樣莊嚴佈置，滿了十二由旬。
English version At that time, the Crown Prince was in the inner palace, expounding various Dharma teachings to the consorts and palace women. When the Crown Prince reached the age of twenty-nine thousand, he relinquished his position as a Chakravartin King and requested his parents' permission to leave home and become a monk. They did not grant his request, and even after three requests, they still refused. The Crown Prince, with compassion and a determination to save all beings, endured this small opposition to achieve a greater purpose. He then went to the forests and under the trees, shaved his head and beard, donned the monastic robes, and diligently practiced asceticism. After six thousand years, he attained Anuttara-samyak-sambodhi (supreme enlightenment). He turned the Wheel of Dharma for the gods, humans, and the eight classes of beings; this wheel was so profound that no one in the world, including gods, demons, and Brahmas, could turn it. He taught sentient beings with the Three Vehicles of Dharma, and the benefits he brought were immeasurable. At that time, the king, his consorts, and the palace women heard that Crown Prince Puguang had attained Anuttara-samyak-sambodhi, and their hearts were filled with great joy and boundless elation. At that time, the ministers, the people of the kingdom, the Brahmins, and others, upon hearing that the Crown Prince had attained enlightenment, each thought: 'Crown Prince Puguang has given up his position as a Chakravartin King, shaved his head and beard, donned the monastic robes, left home to cultivate the path, and attained perfect enlightenment; we too should leave home now.' With this thought, they all went to where Buddha Puguang was. At that time, Tathagata Puguang observed their minds and, according to their respective conditions, expounded the Dharma for them. Four thousand ministers and Brahmins attained Arhatship; eighty thousand people from the kingdom and other places who had gathered there also attained the Dharma-acceptance of non-attachment. At that time, Tathagata Puguang, along with eighty-four thousand Arhats, went to the borders of the kingdom to teach. Upon hearing this, the king was overjoyed and immediately ordered the kingdom to level the roads, sprinkle them with fragrant water, hang various silk banners, jeweled canopies, and scatter various precious flowers. This magnificent decoration extended for twelve yojanas.
。又復擊鼓唱令國內諸有華者，不得私賣，悉輸與王；並敕人民，不得先我供養于佛；即遣大臣，並作伎樂，燒香散華，而往請彼普光如來。
「爾時善慧仙人，在於山中，得五奇特夢：一者，夢臥大海；二者，夢枕須彌；三者，夢海中一切眾生入其身內；四者，夢手執日；五者，夢手執月。得此夢已，即大驚悟，心自念言：『我今此夢，非為小緣，當以問誰？宜入城內，問諸智者。』作是念已，披鹿皮衣，手執水瓶及杖傘蓋，行入城邑；路過外道所止住處，有五百人，而為上首。善慧念言：『我今當以所夢問之，並得觀其所修之業。』即共諸人，講論道義，破其異見。時五百人，即便受屈，求為弟子，于善慧所深生恭敬，各以銀錢一枚而以上之。復有五百外道，既見善慧辯才聰明，亦生隨喜。時諸外道自共議言：『今普光如來出興於世。』善慧仙人，聞斯語已，舉體毛豎，心大歡喜，踴躍無量，便與外道，分別而去。外道問言：『師何所趣？』答言：『我今當往普光佛所，欲施供養。』外道白言：『師若去者，愿樂隨從。』善慧答曰：『我今有緣，宜應先行。』爾時善慧，赍五百銀錢，隨路而去。諸外道眾，悲戀懊惱，辭別而歸。
「善慧至前，見王家人，平治道路，香水灑地，列幢幡蓋，種種莊嚴
他又再次擊鼓傳令國內所有擁有華貴物品的人，不得私自買賣，全部上交給國王；並命令人民，不得先於我供養佛；隨即派遣大臣，帶著樂器，焚香散花，前去迎請普光如來。 當時善慧仙人在山中，做了五個奇異的夢：第一個夢是夢見自己躺臥在大海之上；第二個夢是夢見自己枕著須彌山；第三個夢是夢見海中一切眾生都進入自己的身體內；第四個夢是夢見自己手裡拿著太陽；第五個夢是夢見自己手裡拿著月亮。做了這些夢之後，他大驚醒悟，心中自忖道：『我今天做的這些夢，絕非小事，應當去問誰呢？應該進城，去問那些有智慧的人。』這樣想著，他便披上鹿皮衣，手裡拿著水瓶和手杖傘蓋，走入城中；路過外道居住的地方，那裡有五百人，以一人為首。善慧心想：『我今天應當把所做的夢去問他們，並觀察他們所修的道業。』於是就和眾人講論道義，駁斥他們的異端邪說。當時五百人，便都認輸，請求做他的弟子，對善慧產生了深深的恭敬，各自拿出一枚銀錢獻給他。又有五百外道，看到善慧辯才聰明，也心生歡喜。當時外道們自己商議說：『現在普光如來出世了。』善慧仙人，聽到這話后，全身汗毛豎立，心中無比歡喜，激動不已，便和外道們告別離去。外道問他說：『老師您要去哪裡？』他回答說：『我現在要去普光佛那裡，想要供養他。』外道說：『老師如果去的話，我們願意跟隨。』善慧回答說：『我今天有事，應該先走一步。』當時善慧，帶著五百枚銀錢，沿著道路而去。那些外道們，悲傷不捨，告別后各自回家。 善慧來到前面，看到國王的家人，正在平整道路，用香水灑地，排列著幢幡寶蓋，各種裝飾非常莊嚴。
He further ordered by drumbeat that all those in the kingdom possessing valuables should not sell them privately but must hand them over to the king; and he commanded the people that they must not offer to the Buddha before he did; then he sent ministers, along with musicians, burning incense and scattering flowers, to invite the Tathagata Universal Light. At that time, the sage Good Wisdom, in the mountains, had five extraordinary dreams: first, he dreamt of lying on the great ocean; second, he dreamt of using Mount Sumeru as a pillow; third, he dreamt of all the beings in the ocean entering his body; fourth, he dreamt of holding the sun in his hand; fifth, he dreamt of holding the moon in his hand. Having had these dreams, he awoke with a start, thinking to himself: 『These dreams I have had today are no small matter, whom should I ask about them? I should go into the city and ask the wise men.』 Having thought this, he put on his deerskin robe, took his water bottle and staff-umbrella, and went into the city; he passed by the place where the heretics lived, where there were five hundred people, with one as their leader. Good Wisdom thought: 『Today I should ask them about my dreams and observe their practices.』 So he discussed the principles of the Way with them, refuting their heterodox views. At that time, the five hundred people conceded defeat and asked to become his disciples, developing deep respect for Good Wisdom, each offering him a silver coin. Another five hundred heretics, seeing Good Wisdom』s eloquence and intelligence, also felt joy. Then the heretics discussed among themselves, saying: 『Now the Tathagata Universal Light has appeared in the world.』 When the sage Good Wisdom heard these words, the hair on his body stood on end, his heart filled with great joy, and he was immeasurably excited, so he parted ways with the heretics. The heretics asked him: 『Teacher, where are you going?』 He replied: 『I am now going to the place of the Buddha Universal Light, wishing to make offerings.』 The heretics said: 『If you go, teacher, we would like to follow.』 Good Wisdom replied: 『I have matters to attend to today, I should go ahead.』 At that time, Good Wisdom, carrying five hundred silver coins, went on his way. The heretics, sad and reluctant, bid him farewell and returned home. Good Wisdom arrived at the front and saw the king』s people, leveling the roads, sprinkling fragrant water on the ground, arranging banners and canopies, with all sorts of magnificent decorations.
。即便問言：『何因緣故，而作是事？』王人答言：『世有佛興，名曰普光，今燈照王，請來入城，所以匆匆莊嚴道路。』善慧即復問彼路人：『汝知何處有諸名花？』答言：『道士！燈照大王，擊鼓唱令國內，名花皆不得賣，悉以輸王。』善慧聞已，心大懊惱，意猶不息，苦訪花所。
「俄爾即遇王家青衣，密持七莖青蓮花過，畏王制令，藏著瓶中。善慧至誠，感其蓮花踴出瓶外，善慧遙見，即追呼曰：『大姊，且止！此花賣不？』青衣聞已，心大驚愕，而自念言：『藏花甚密，此何男子，乃見我花，求索買耶？』顧看其瓶，果見花出，生奇特想，答言：『男子！此青蓮花當送宮內，欲以上佛，不可得也。』善慧又言：『請以五百銀錢，雇五莖耳。』青衣意疑，復自念言：『此花所直不過數錢，而今男子，乃以銀錢五百求買五莖。』即問之言：『欲持此花用作何等？』善慧答言：『今有如來，出興於世，燈照大王，請來入城，故須此花，欲以供養。大姊當知，諸佛如來，難可值遇，如優曇缽花時乃一現。』青衣又問：『供養如來，為求何等？』善慧答曰：『為欲成就一切種智，度脫無量苦眾生故。』爾時青衣，得聞此語，心自念言：『今此男子，顏容端正，披鹿皮衣，才蔽形體，乃爾至誠，不惜錢寶
即使有人問：『你們因為什麼要做這件事？』王宮的人會回答說：『世上有佛出世，名叫普光，現在燈照王請他入城，所以匆忙地裝飾道路。』善慧又問路人：『你知道哪裡有各種名貴的花嗎？』路人回答說：『道士！燈照大王已經擊鼓下令國內，名貴的花都不能賣，全部要進貢給國王。』善慧聽了，心裡非常懊惱，但仍然不放棄，繼續尋找花的地方。 不久，他遇到一個王宮的侍女，偷偷拿著七枝青蓮花經過，因為害怕國王的禁令，把花藏在瓶子里。善慧的誠心感動了蓮花，使它們從瓶子里涌了出來。善慧遠遠地看見了，就追上去喊道：『大姐，請留步！這花賣嗎？』侍女聽了，心裡非常驚訝，心想：『我藏花藏得很嚴密，這個男子怎麼會看到我的花，還來買呢？』她看了看瓶子，果然看到花露了出來，覺得很奇怪，就回答說：『男子！這青蓮花是要送到宮裡，用來供奉佛的，不能賣給你。』善慧又說：『我願意用五百銀錢，買五枝。』侍女感到疑惑，心想：『這花最多值幾個錢，而這個男子竟然用五百銀錢買五枝。』就問他說：『你買這花是做什麼用的？』善慧回答說：『現在有如來佛出世，燈照大王請他入城，所以我需要這花，用來供養。大姐應該知道，諸佛如來，很難遇到，就像優曇缽花一樣，很少出現。』侍女又問：『供養如來，是爲了求什麼呢？』善慧回答說：『爲了成就一切智慧，度脫無量受苦的眾生。』這時，侍女聽了這話，心裡想：『這個男子，容貌端正，穿著鹿皮衣，勉強遮住身體，竟然如此誠心，不惜錢財。
Even if someone were to ask: 『Why are you doing this?』 The king's people would answer: 『A Buddha has appeared in the world, named Universal Light, and now King Lamp-Shine is inviting him into the city, so we are hurriedly decorating the roads.』 Good Wisdom then asked a passerby: 『Do you know where there are various famous flowers?』 The passerby replied: 『Ascetic! King Lamp-Shine has already issued a decree throughout the kingdom, that all famous flowers cannot be sold, and must all be offered to the king.』 Upon hearing this, Good Wisdom was greatly distressed, but still did not give up, and continued to search for flowers. Soon, he encountered a palace maid, secretly carrying seven blue lotus flowers, fearing the king's decree, she had hidden them in a vase. Good Wisdom's sincerity moved the lotus flowers, causing them to spring out of the vase. Good Wisdom saw them from afar, and chased after her, calling out: 『Elder sister, please stop! Are these flowers for sale?』 The maid, upon hearing this, was greatly surprised, thinking: 『I hid the flowers very carefully, how did this man see my flowers, and want to buy them?』 She looked at the vase, and indeed saw the flowers protruding, and felt it was strange, and replied: 『Man! These blue lotus flowers are to be sent to the palace, to be offered to the Buddha, they cannot be sold to you.』 Good Wisdom then said: 『I am willing to pay five hundred silver coins, for five stems.』 The maid was doubtful, thinking: 『These flowers are worth at most a few coins, and yet this man is offering five hundred silver coins for five stems.』 She then asked him: 『What do you intend to do with these flowers?』 Good Wisdom replied: 『Now there is a Tathagata Buddha who has appeared in the world, and King Lamp-Shine is inviting him into the city, so I need these flowers, to offer them. Elder sister should know, that the Tathagata Buddhas, are difficult to encounter, like the Udumbara flower, which rarely appears.』 The maid then asked: 『What do you seek by offering to the Tathagata?』 Good Wisdom replied: 『In order to achieve all wisdom, and to liberate countless suffering beings.』 At that time, the maid, upon hearing these words, thought to herself: 『This man, with his handsome face, wearing a deerskin robe, barely covering his body, is so sincere, and does not begrudge his wealth.
。』即語之曰：『我今當以此花相與，愿我生生常為君妻。』善慧答言：『我修梵行，求無為道，不得相許生死之緣。』青衣即言：『若當不從我此愿者，花不可得。』善慧又曰：『汝若決定不與我花，當從汝愿。我好佈施，不逆人意，若使有來從我乞求頭目髓腦，及與妻子，汝莫生閡，壞吾施心。』青衣答言：『善哉！善哉！敬從來命。今我女弱不能得前，請寄二花以獻于佛，使我生生不失此愿，好醜不離，必置心中，令佛知之。』
「爾時，燈照王與其諸子，及眾官屬、婆羅門等，持好香花種種供具，而出奉迎普光如來，舉國人民，亦皆隨從。是時善慧五百弟子，共相謂言：『今日國王及諸臣民，悉皆往詣普光佛所，大師今者亦當已去，我等宜應往彼禮敬。』作此言已，即共俱行；在道未遠，逢見善慧，師徒相遇，喜悅無量，即共同詣普光佛所。見燈照王，已到佛前，最得在初供養禮拜，如是次第，至諸大臣，亦各禮敬，並散名花，花悉墮地。
「於時善慧，與五百弟子，見諸人眾供養畢已，諦觀如來相好之容，又欲濟拔諸苦眾生，亦欲滿足一切種智故，即散五莖，皆住空中，化成花臺；后散二莖，亦止空中，夾佛兩邊
現代漢語譯本：於是，青衣女子對善慧說：『我今天想用這花送給你，希望我生生世世都能做你的妻子。』善慧回答說：『我正在修行梵行，追求無為之道，不能答應你這種生死輪迴的緣分。』青衣女子說：『如果不能答應我的這個願望，你就不能得到這花。』善慧又說：『如果你決定不把花給我，那就按你的願望辦吧。我喜歡佈施，不違背別人的意願，如果有人來向我乞求頭、眼睛、骨髓、腦，甚至妻子，你都不要阻攔，破壞我的佈施之心。』青衣女子回答說：『好啊！好啊！我一定遵從你的吩咐。現在我身體虛弱，不能上前，請允許我寄託兩朵花獻給佛，使我生生世世不失去這個願望，無論美醜都不分離，我一定會把這個願望放在心中，讓佛知道。』 當時，燈照王和他的兒子們，以及眾官員、婆羅門等，拿著美好的香花和各種供品，出來迎接普光如來，全國人民也都跟隨前往。這時，善慧的五百弟子互相說道：『今天國王和所有臣民都去普光佛那裡了，大師現在也應該去了，我們應該去那裡禮拜。』說完這話，他們就一起出發；在路上沒走多遠，就遇到了善慧，師徒相遇，非常高興，就一起前往普光佛那裡。他們看到燈照王已經到了佛前，最先供養禮拜，然後依次是各位大臣，也都各自禮拜，並散發名花，花都落在了地上。 這時，善慧和他的五百弟子，看到眾人供養完畢，仔細觀察如來的莊嚴相貌，又想救度一切受苦的眾生，也想圓滿一切智慧，於是散出五莖花，都停留在空中，化成花臺；後來又散出兩莖花，也停留在空中，夾在佛的兩邊。
English version: Then, the woman in blue said to Good Wisdom: 『I wish to give you this flower today, hoping that in every life I may be your wife.』 Good Wisdom replied: 『I am practicing pure conduct, seeking the path of non-action, and cannot agree to such a bond of birth and death.』 The woman in blue said: 『If you do not agree to my wish, you cannot have the flower.』 Good Wisdom then said: 『If you are determined not to give me the flower, then let it be as you wish. I like to give, and I do not go against the wishes of others. If someone comes to ask me for my head, eyes, marrow, brain, or even my wife, do not hinder me and ruin my heart of giving.』 The woman in blue replied: 『Excellent! Excellent! I will respectfully follow your instructions. Now I am weak and cannot go forward. Please allow me to entrust two flowers to offer to the Buddha, so that in every life I will not lose this wish, and we will not be separated whether beautiful or ugly. I will surely keep this wish in my heart and let the Buddha know.』 At that time, King Lamp-Shine and his sons, along with officials, Brahmins, and others, brought beautiful fragrant flowers and various offerings to welcome the Tathagata Universal Light. The people of the entire country also followed. At this time, Good Wisdom』s five hundred disciples said to each other: 『Today the king and all the people have gone to where the Buddha Universal Light is. The master should also be there now. We should go there to pay our respects.』 Having said this, they set off together. Not far down the road, they met Good Wisdom. The teacher and disciples were overjoyed and went together to where the Buddha Universal Light was. They saw that King Lamp-Shine had already arrived before the Buddha, and was the first to make offerings and pay respects. Then, in order, the ministers also paid their respects and scattered famous flowers, which all fell to the ground. At this time, Good Wisdom and his five hundred disciples, seeing that everyone had finished making offerings, carefully observed the majestic appearance of the Tathagata. They also wished to save all suffering beings and to fulfill all wisdom. So, he scattered five stems of flowers, which all remained in the air, transforming into a flower platform. Later, he scattered two more stems of flowers, which also remained in the air, flanking the Buddha on both sides.
。爾時國王及其眷屬，一切臣民，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人非人等，見此奇特，嘆未曾有。於是普光如來，以無礙智，贊善慧言：『善哉，善哉！善男子！汝以是行，過無量阿僧祇劫，當得成佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』當於善慧受記之時，無量天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽，人非人等，散眾妙花，滿虛空中，而發誓言：『善慧將來成佛道時，我等皆愿為其眷屬。』是時普光如來，即記之曰：『汝等皆當得生其國。』
「爾時如來，既授記已，猶見善慧，作仙人髻，披鹿皮衣；如來欲令舍此服儀，即便化地，以為淤泥。善慧見佛應從此行而地濁濕，心自念言：『云何乃令千輻輪足蹈此而過？』即脫皮衣，以用布地，不足掩泥，仍又解發，亦以覆之。如來即便踐之而度，因記之曰：『汝后得佛當於五濁惡世，度諸天人，不以為難，必如我也。』於時善慧，聞斯記已，歡欣踴躍，喜不自勝；即時便解一切法空，得無生忍，身升虛空，去地七多羅樹，以偈贊佛：
「『今見世間導， 令我開慧眼； 為說清凈法， 去離一切著
現代漢語譯本：當時，國王和他的眷屬，所有的臣民，以及天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人和非人等，見到這奇異的景象，都驚歎從未有過。於是普光如來，以無礙的智慧，讚歎善慧說：『好啊，好啊！善男子！你以這樣的修行，經過無量阿僧祇劫，當會成就佛果，號為釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』當善慧被授記的時候，無數的天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人和非人等，散佈各種美妙的花朵，充滿虛空，並且發誓說：『善慧將來成就佛道時，我們都願意成為他的眷屬。』這時普光如來，就為他們授記說：『你們都將得以往生他的國土。』 當時如來，已經授記之後，仍然看到善慧，梳著仙人的髮髻，披著鹿皮衣；如來想要讓他捨棄這種裝束，就變化地面，使之成為泥濘。善慧看到佛應該從這裡走過，而地面又如此泥濘，心中就想：『怎麼能讓千輻輪的腳踏過這裡呢？』於是就脫下皮衣，用來鋪在地上，但還不足以遮蓋泥濘，又解下頭髮，也用來覆蓋。如來就踩著這些走了過去，因此授記說：『你將來成佛時，當在五濁惡世，度化諸天人，不會覺得困難，必定會像我一樣。』當時善慧，聽到這個授記后，歡喜踴躍，高興得無法自持；立刻就領悟了一切法空，得到了無生法忍，身體升到空中，離地七多羅樹高，用偈頌讚嘆佛： 『如今見到世間的導師，使我開啟了智慧的眼睛；為我宣說清凈的佛法，使我遠離一切執著。』
English version: At that time, the king and his retinue, all the subjects, as well as gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, seeing this extraordinary sight, marveled that they had never seen anything like it before. Then, the Tathagata Dipankara, with unobstructed wisdom, praised Sumedha, saying: 'Excellent, excellent! Good man! With this practice, after countless asamkhya kalpas, you will attain Buddhahood, and be named Shakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan.' When Sumedha was given the prediction, countless gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, scattered various wonderful flowers, filling the void, and vowed: 'When Sumedha attains Buddhahood in the future, we all wish to be his retinue.' At that time, the Tathagata Dipankara then predicted to them: 'You will all be born in his land.' After the Tathagata had given the prediction, he still saw Sumedha, with the hairstyle of a hermit, wearing a deerskin robe; the Tathagata wanted him to abandon this attire, so he transformed the ground into mud. Sumedha, seeing that the Buddha should walk this way and the ground was muddy, thought to himself: 'How can the feet with thousand-spoked wheels step on this?' So he took off his deerskin robe and used it to cover the ground, but it was not enough to cover the mud, so he also untied his hair and used it to cover the mud as well. The Tathagata then stepped on these and passed over, and therefore predicted: 'When you attain Buddhahood in the future, you will be in the evil world of the five turbidities, and you will liberate all gods and humans, without finding it difficult, and you will surely be like me.' At that time, Sumedha, hearing this prediction, rejoiced and was overjoyed; immediately he understood the emptiness of all dharmas, attained the patience of non-origination, and his body rose into the air, seven tala trees above the ground, and praised the Buddha with a verse: 'Now seeing the guide of the world, you have opened my eyes of wisdom; you have spoken the pure Dharma for me, and made me leave all attachments.'
。 今遇天人尊， 令我得無生； 愿將來獲果， 亦如兩足尊。』
「是時善慧，說此贊已，從空中下，到于佛前，五體投地，而白佛言：『唯愿世尊，哀愍我故，聽我出家。』爾時普光如來答言：『善哉！善來比丘。』鬚髮自落，袈裟著身，即成沙門。
「爾時有二貧窮老人，各與親屬一百人俱，睹佛相好，威德嚴顯，自傷貧乏無以供養。是時如來，愍其心至，即化前地，生諸草穢，令二貧人，見地不凈，發歡喜心，而便灑掃。普光如來，而記之曰：『汝過無量阿僧祇劫，釋迦牟尼佛出興於世，汝等爾時當作第一聲聞弟子。』爾時普光如來，記貧人已，與八萬四千比丘及燈照王，並婆羅門，諸臣民等，前後圍繞，入提播婆底城。
「時燈照王與其眷屬，以四事供養普光如來並及八萬四千比丘，經四萬歲，王即舍位，以付其子；與其眷屬，及夫人眷屬，各八萬四千人，同於佛法，出家修道，得陀羅尼諸法三昧。善慧比丘，亦隨普光如來，受王供養，滿四萬歲，于諸法中，得深三昧，教化眾生不可稱數。爾時善慧比丘白普光如來言：『世尊！我于昔日，在深山中，得五奇特夢：一者、夢臥大海；二者、夢枕須彌；三者、夢海中一切眾生，入我身內；四者、夢手執日；五者、夢手執月
現代漢語譯本 『如今有幸遇到天人尊者，使我得以領悟無生之理；愿將來證得佛果，亦如兩足尊一般。』 『這時，善慧說完這番讚頌，便從空中降落，來到佛前，五體投地，向佛稟告說：『唯愿世尊，憐憫我，允許我出家。』當時，普光如來回答說：『好啊！善來比丘。』他的鬚髮自然脫落，袈裟披在身上，立刻成為沙門。 『當時，有兩位貧窮的老人，各自帶著一百位親屬，看到佛的相好莊嚴，威德顯赫，自嘆貧窮，沒有東西可以供養。這時，如來憐憫他們誠摯的心意，便化現前方的土地，長出各種雜草污穢，讓兩位貧人看到地面不乾淨，生起歡喜心，於是便開始清掃。普光如來便為他們授記說：『你們在經過無量阿僧祇劫后，當釋迦牟尼佛出世時，你們那時將成為第一聲聞弟子。』當時，普光如來為貧人授記后，與八萬四千位比丘以及燈照王，還有婆羅門、各位大臣百姓等，前後圍繞著，進入提播婆底城。 『當時，燈照王和他的眷屬，用四事供養普光如來以及八萬四千位比丘，經過四萬年，國王便捨棄王位，將王位傳給他的兒子；他和他的眷屬，以及夫人的眷屬，各自有八萬四千人，一同在佛法中出家修道，獲得陀羅尼等各種法門的三昧。善慧比丘，也跟隨普光如來，接受國王的供養，滿了四萬年，在各種法門中，獲得甚深的三昧，教化眾生無數。當時，善慧比丘對普光如來說：『世尊！我過去在深山中，曾做過五個奇特的夢：第一，夢見自己躺臥在大海中；第二，夢見自己枕著須彌山；第三，夢見海中一切眾生，都進入我的身體內；第四，夢見自己手裡拿著太陽；第五，夢見自己手裡拿著月亮。』
English version 'Now that I have met the Honored One of gods and men, may I attain the state of no-birth; may I in the future achieve Buddhahood, just like the Honored One with two feet.' 'At that time, Good Wisdom, having spoken this praise, descended from the sky, came before the Buddha, prostrated himself with his five limbs touching the ground, and said to the Buddha: 'May the World Honored One, out of compassion for me, allow me to leave home.' At that time, Universal Light Thus Come One replied: 'Excellent! Welcome, Bhikshu.' His hair and beard fell off by themselves, the robe appeared on his body, and he immediately became a Shramana. 'At that time, there were two poor old men, each with a hundred relatives, who, seeing the Buddha's excellent marks and majestic virtue, lamented their poverty and lack of offerings. At that time, the Thus Come One, pitying their sincere hearts, transformed the ground in front of them, causing various weeds and filth to grow, so that the two poor men, seeing the ground unclean, felt joy and began to sweep it. Universal Light Thus Come One then prophesied to them, saying: 'After immeasurable asamkhya kalpas, when Shakyamuni Buddha appears in the world, you will then become his first Shravaka disciples.' At that time, Universal Light Thus Come One, having prophesied to the poor men, entered the city of Tipavati, surrounded by eighty-four thousand Bhikshus, King Lamp Light, Brahmins, ministers, and citizens. 'At that time, King Lamp Light and his retinue offered the four requisites to Universal Light Thus Come One and the eighty-four thousand Bhikshus for forty thousand years. The king then abdicated his throne, passing it on to his son; he and his retinue, as well as the queen's retinue, each numbering eighty-four thousand people, together left home to cultivate the Way in the Dharma, attaining dharanis and various samadhis. Good Wisdom Bhikshu also followed Universal Light Thus Come One, receiving the king's offerings for forty thousand years, and in various dharmas, attained profound samadhi, teaching countless beings. At that time, Good Wisdom Bhikshu said to Universal Light Thus Come One: 'World Honored One! In the past, in the deep mountains, I had five extraordinary dreams: first, I dreamt of lying in the great ocean; second, I dreamt of using Mount Sumeru as my pillow; third, I dreamt of all the beings in the ocean entering my body; fourth, I dreamt of holding the sun in my hand; fifth, I dreamt of holding the moon in my hand.'
。唯愿世尊，為我解說此夢之相。』爾時普光如來答言：『善哉！汝若欲知此夢義者，當爲汝說。夢臥大海者，汝身即時在於生死大海之中；夢枕須彌者，出於生死得般涅槃相；夢大海中一切眾生入身內者，當於生死大海，為諸眾生作歸依處；夢手執日者，智慧光明，普照法界；夢手執月者，以方便智，入于生死，以清涼法，化導眾生，令離惱熱。此夢因緣，是汝將來成佛之相。』善慧聞已，歡喜踴躍，不能自勝，禮佛而退。
「爾時普光如來，復經少時，入般涅槃。善慧比丘，護持正法，滿二萬歲，以三乘法，教化眾生，所利益者，不可稱計。爾時善慧比丘，于彼命終，即便上生，為四天王，以三乘法，化諸天眾；盡彼天壽，下生人間，為轉輪聖王，王四天下，七寶具足：一、金輪寶，二、白象寶，三、紺馬寶，四、神珠寶，五、玉女寶，六、主藏臣寶，七、主兵臣寶；千子具足，皆悉勇健，能伏怨敵；以正法治，無諸憂惱；常以十善，化諸人民。於此壽終，生忉利天，為彼天主；壽終下生，為轉輪聖王；終其壽命，乃至生於第七梵天；上為天王，下為聖主，各三十六反；其間或為仙人，或為外道六師，或為婆羅門，或為小王；如是變現，不可稱數
現代漢語譯本：『我只希望世尊能為我解說這個夢的含義。』當時，普光如來回答說：『很好！你如果想知道這個夢的意義，我當爲你解說。夢見臥于大海，表示你身處生死輪迴的大海之中；夢見枕著須彌山，表示你將脫離生死，證得涅槃；夢見大海中一切眾生進入你的身體，表示你將在生死輪迴的大海中，成為眾生的歸宿；夢見手執太陽，表示你的智慧光明將普照法界；夢見手執月亮，表示你將以方便智慧，進入生死輪迴，用清涼的佛法，教化引導眾生，使他們脫離煩惱和熱惱。這個夢的因緣，是你將來成佛的預兆。』善慧聽后，歡喜雀躍，不能自已，向佛禮拜後退下。 當時，普光如來又過了一段時間，入于涅槃。善慧比丘護持正法，滿了二萬年，用三乘佛法教化眾生，所利益的眾生，不可計數。當時，善慧比丘在那時命終，就上升到天上，成為四天王，用三乘佛法教化諸天眾；盡了天壽后，下生人間，成為轉輪聖王，統治四天下，七寶具足：一、金輪寶，二、白象寶，三、紺馬寶，四、神珠寶，五、玉女寶，六、主藏臣寶，七、主兵臣寶；有一千個兒子，都勇猛強健，能降伏怨敵；用正法治理國家，沒有憂愁煩惱；常常用十善教化人民。在此壽終后，生到忉利天，成為那裡的天主；壽終後下生，成為轉輪聖王；終其壽命，乃至生到第七梵天；上為天王，下為聖主，各三十六次；其間或者成為仙人，或者成為外道六師，或者成為婆羅門，或者成為小王；這樣變化顯現，不可計數。
English version: 『I only wish that the World-Honored One would explain the meaning of this dream for me.』 At that time, the Tathagata Universal Light replied, 『Excellent! If you wish to know the meaning of this dream, I will explain it to you. Dreaming of lying in the great ocean signifies that your body is in the great ocean of birth and death; dreaming of using Mount Sumeru as a pillow signifies that you will escape birth and death and attain Nirvana; dreaming of all beings in the great ocean entering your body signifies that in the great ocean of birth and death, you will become a refuge for all beings; dreaming of holding the sun in your hand signifies that your wisdom and light will illuminate the entire Dharma realm; dreaming of holding the moon in your hand signifies that you will use expedient wisdom to enter birth and death, and use the cooling Dharma to teach and guide beings, enabling them to leave behind afflictions and heat. The cause and condition of this dream is a sign that you will become a Buddha in the future.』 Upon hearing this, Good Wisdom was overjoyed and could not contain himself. He bowed to the Buddha and retreated. At that time, after a short while, the Tathagata Universal Light entered Nirvana. The Bhikshu Good Wisdom upheld the true Dharma for twenty thousand years, using the Three Vehicles of Dharma to teach and transform beings, and the number of those who benefited was immeasurable. At that time, the Bhikshu Good Wisdom passed away and was immediately reborn in the heavens, becoming one of the Four Heavenly Kings, using the Three Vehicles of Dharma to teach the heavenly beings; after his heavenly lifespan ended, he was reborn in the human realm, becoming a Wheel-Turning Sage King, ruling over the four continents, possessing the seven treasures: 1. the golden wheel treasure, 2. the white elephant treasure, 3. the dark blue horse treasure, 4. the divine pearl treasure, 5. the jade maiden treasure, 6. the chief treasurer minister treasure, 7. the chief military minister treasure; he had a thousand sons, all of whom were brave and strong, able to subdue enemies; he governed with the true Dharma, without any worries or afflictions; he always used the ten virtues to teach the people. After his lifespan ended, he was reborn in the Trayastrimsa Heaven, becoming the lord of that heaven; after his lifespan ended, he was reborn as a Wheel-Turning Sage King; after his lifespan ended, he was even reborn in the Seventh Brahma Heaven; he was a heavenly king above and a sage ruler below, each thirty-six times; in between, he was sometimes a hermit, sometimes one of the six heretical teachers, sometimes a Brahmin, or sometimes a minor king; such transformations were countless.
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「爾時善慧菩薩，功行滿足，位登十地，在一生補處，近一切種智，生兜率天，名聖善白；為諸天主，說於一生補處之行；亦於十方國土，現種種身，為諸眾生，隨應說法；期運將至，當下作佛，即觀五事：一者、觀諸眾生熟與未熟；二者、觀時至與未至；三者、觀諸國土何國處中；四者、觀諸種族何族貴盛；五者、觀過去因緣，誰最真正應為父母。觀五事已，即自思惟：『今諸眾生，皆是我初發心以來所成熟者，堪能受于清凈妙法，於此三千大千世界，此閻浮提迦毗羅旆兜國最為處中，諸族種姓釋迦第一甘蔗苗裔聖王之後：觀白凈王過去因緣，夫妻真正堪為父母；又觀摩耶夫人，壽命修短，懷抱太子，滿足十月，太子便生，生七日已，其母命終。』
「既作此觀，又自思惟：『我今若便即下生者，不能廣利諸天人眾，仍于天宮，現五種相，令諸天子，皆悉覺知菩薩期運應下作佛：一者、菩薩眼現瞬動；二者、頭上花萎；三者、衣受塵垢；四者、腋下汗出；五者、不樂本座。』時諸天眾，忽見菩薩有此異相，心大驚怖，身諸毛孔，血流如雨，自相謂言：『菩薩不久舍於我等
現代漢語譯本 當時，善慧菩薩的功德修行已經圓滿，位列十地菩薩，成為一生補處菩薩，接近一切種智。他居住在兜率天，名為聖善白；為諸天主講述一生補處菩薩的修行；也在十方國土，顯現各種身形，為眾生隨其根性說法；當成佛的機緣將至時，他觀察五件事：第一，觀察眾生是否已經成熟可以得度；第二，觀察時機是否已經成熟；第三，觀察哪個國土處於中心位置；第四，觀察哪個種族最為尊貴興盛；第五，觀察過去因緣，誰最適合做自己的父母。觀察完這五件事後，他便思惟：『現在這些眾生，都是我從最初發心以來所成熟的，能夠接受清凈微妙的佛法。在這三千大千世界中，此閻浮提的迦毗羅衛國最為中心，諸多種族中，釋迦族是第一，是甘蔗苗裔聖王的後代。觀察白凈王過去的因緣，夫妻二人真正適合做我的父母；又觀察摩耶夫人，壽命長短，懷抱太子，滿足十個月，太子便會出生，出生七天後，他的母親就會去世。』 在做了這樣的觀察后，他又思惟：『我現在如果立刻下生，不能廣泛利益諸天人眾，所以仍然在天宮，顯現五種異相，讓諸天子都知道菩薩成佛的機緣將至：第一，菩薩的眼睛出現眨動；第二，頭上的花朵枯萎；第三，衣服沾染塵垢；第四，腋下出汗；第五，不樂於原來的座位。』當時，諸天眾忽然看到菩薩出現這些異相，心中非常驚恐，全身毛孔流血如雨，互相說道：『菩薩不久就要捨棄我們了。』
English version At that time, Bodhisattva Good Wisdom, having perfected his merits and practices, attained the tenth stage, becoming a Bodhisattva destined for Buddhahood in his next life, close to all-knowing wisdom. He resided in the Tushita Heaven, named Holy Good White; he spoke to the heavenly lords about the practices of a Bodhisattva destined for Buddhahood; he also manifested various forms in the ten directions, teaching the Dharma to beings according to their capacities; when the time for his Buddhahood was approaching, he observed five things: first, he observed whether beings were mature enough to be liberated; second, he observed whether the time was ripe; third, he observed which country was centrally located; fourth, he observed which clan was the most noble and prosperous; fifth, he observed past causes and conditions, who was most suitable to be his parents. After observing these five things, he thought: 'These beings now are all those I have matured since my initial aspiration, capable of receiving the pure and wonderful Dharma. In this great trichiliocosm, this Jambudvipa's Kapilavastu is the most central, and among all clans, the Shakya clan is the first, descendants of the sugarcane lineage of the holy king. Observing King Suddhodana's past causes and conditions, the couple is truly suitable to be my parents; and observing Queen Maya, her lifespan, she will conceive the prince, and after ten months, the prince will be born, and seven days after his birth, his mother will pass away.' Having made these observations, he further thought: 'If I were to descend immediately, I would not be able to widely benefit the heavenly and human beings, so I will remain in the heavenly palace, manifesting five signs, so that all the heavenly sons will know that the Bodhisattva's time for Buddhahood is approaching: first, the Bodhisattva's eyes will blink; second, the flowers on his head will wither; third, his clothes will be stained with dust; fourth, sweat will come from his armpits; fifth, he will not be pleased with his original seat.' At that time, the heavenly beings suddenly saw these unusual signs in the Bodhisattva, and were greatly terrified, blood flowing from their pores like rain, saying to each other: 'The Bodhisattva will soon leave us.'
。』
「爾時菩薩，又現五瑞：一者，放大光明，普照三千大千世界；二者、大地十八相動，須彌海水，諸天宮殿，皆悉震搖；三者、諸魔宮宅隱蔽不現；四者、日月星辰無復光明；五者、天龍八部身皆震動，不能自禁。是時兜率諸天，見菩薩身，已有五相，又復睹外五希有事，皆悉聚集，到菩薩所，頭面禮足白言：『尊者！我等今日見此諸相，舉身震動，不能自安，唯愿為我釋此因緣。』菩薩即便答諸天言：『善男子！當知諸行皆悉無常，我今不久，舍此天宮，生閻浮提。』
「於時諸天，聞此語已，悲號涕泣，心大憂惱，舉身血現，如波羅奢花；或有不復樂於本座；或有棄其莊嚴之具；或有宛轉迷悶于地；或有深嘆無常苦者。爾時有一天子即說偈言：
「『菩薩在於此， 開我等法眼； 今者遠我去， 如盲離導師。 又如欲渡水， 忽然失橋船； 亦似嬰孩兒， 喪亡其慈母。 我等亦如是， 失所歸依處， 方漂生死流， 了無有出緣。 我等於長夜， 為癡箭所射， 既失大醫王， 誰當救我者？ 滯臥無明床， 長沒愛慾海， 永絕尊者訓， 未見超出期
現代漢語譯本 『那時，菩薩又顯現五種瑞相：第一，放出大光明，普照三千大千世界；第二，大地發生十八種震動，須彌山、海水、諸天宮殿都震動搖晃；第三，所有魔王的宮殿都隱蔽不見；第四，日月星辰都失去光芒；第五，天龍八部都全身震動，不能自持。這時，兜率天的諸位天人，看到菩薩身上已經有這五種瑞相，又看到外面有五種稀有的事情發生，都聚集到菩薩那裡，頂禮菩薩的足，說道：『尊者！我們今天看到這些瑞相，全身震動，不能安定，希望您為我們解釋這其中的因緣。』菩薩就回答諸位天人說：『善男子！你們應當知道一切諸行都是無常的，我很快就要離開這個天宮，降生到閻浮提。』 當時，諸位天人聽到這話后，悲傷哭泣，心中非常憂愁煩惱，全身都出現血色，像波羅奢花一樣；有的不再喜歡自己的座位；有的拋棄自己的裝飾品；有的在地上翻滾昏迷；有的深深嘆息無常的痛苦。這時，有一位天子就說了偈語： 『菩薩在這裡，開啟了我們的法眼；現在要遠離我們而去，就像盲人失去了引導者一樣。 又像要渡水的人，忽然失去了橋樑和船隻；也像嬰兒失去了慈愛的母親。 我們也是這樣，失去了可以歸依的地方，將要漂流在生死的河流中，完全沒有脫離的因緣。 我們長久以來，被愚癡的箭所射中，既然失去了大醫王，誰來救我們呢？ 滯留在無明的床上，長久沉沒在愛慾的海洋中，永遠斷絕了尊者的教誨，看不到超出輪迴的期限。』
English version 'At that time, the Bodhisattva manifested five auspicious signs: first, he emitted great light, illuminating the three thousand great thousand worlds; second, the earth shook in eighteen ways, Mount Sumeru, the oceans, and the palaces of the heavens all trembled and shook; third, the palaces of all demons became hidden and invisible; fourth, the sun, moon, and stars lost their light; fifth, the gods, dragons, and the eight classes of beings all trembled, unable to control themselves. At this time, the gods of Tushita Heaven, seeing these five signs on the Bodhisattva's body, and also witnessing five rare events occurring outside, all gathered at the Bodhisattva's place, bowed their heads to his feet, and said: 'Venerable One! Today, seeing these signs, our whole bodies tremble, and we cannot find peace. We beseech you to explain the cause of these events.' The Bodhisattva then replied to the gods: 'Good men! You should know that all phenomena are impermanent. I will soon leave this heavenly palace and be born in Jambudvipa.' At that time, upon hearing these words, the gods wept with sorrow, their hearts filled with great distress and affliction. Their bodies turned blood-red, like the palasha flower; some no longer enjoyed their seats; some discarded their ornaments; some rolled on the ground in a daze; and some deeply lamented the suffering of impermanence. Then, one of the gods spoke in verse: 'The Bodhisattva here, opened our Dharma eyes; now he is leaving us, like a blind person losing their guide. It is like one who wishes to cross water, suddenly losing their bridge and boat; it is also like an infant losing their loving mother. We are also like this, having lost our place of refuge, we will drift in the river of birth and death, with no means of escape. For a long time, we have been shot by the arrows of ignorance. Now that we have lost the great physician, who will save us? We are stuck on the bed of ignorance, long submerged in the ocean of desire, forever cut off from the Venerable One's teachings, and we see no end to our cycle of rebirth.'
。』
「爾時菩薩，見諸天子悲泣懊惱，又復聞說戀慕之偈，即以慈音而告之曰：『善男子！凡人受生無不死者；恩愛合會，必有別離；上至阿迦膩吒天，下至阿鼻地獄，其中一切諸眾生等，無有不為無常大火之所煎炙。是故汝等不應於我獨生戀慕；我今與汝皆悉未離生死熾火，乃至一切貧富貴賤，皆不免脫。』於是菩薩即說偈言：
「『諸行無常， 是生滅法； 生滅滅已， 寂滅為樂。』
「爾時菩薩語天子言：『此偈乃是過去諸佛之所共說，諸行性相法皆如是；汝等今者勿生憂惱，我于生死無量劫來，今者唯有此一生在，不久當得離於諸行。汝等當知，今是度脫眾生之時，我應下生閻浮提中，迦毗羅旆兜國，甘蔗苗裔，釋姓種族，白凈王家。我生於彼，遠離父母，棄捨妻子及轉輪王位，出家學道，勤修苦行，降伏魔怨，成一切種智，轉於法輪。一切世間天人魔梵，所不能轉，亦依過去諸佛所行法式，廣利一切諸天人眾，建大法幢，傾倒魔幢，竭煩惱海，凈八正路，以諸法印，印眾生心；設大法會，請諸天人。汝等爾時亦當皆同在於此會，餐受法食；以是因緣，不應憂惱
現代漢語譯本 『那時，菩薩看到眾天子悲傷哭泣，懊惱不已，又聽到他們吟誦戀慕的偈頌，便用慈悲的聲音告訴他們說：『善男子！凡是人受生，沒有不死的；恩愛聚合，必定有別離；上至阿迦膩吒天，下至阿鼻地獄，其中一切眾生，沒有不被無常大火煎熬的。所以你們不應該只對我產生戀慕；我現在和你們都還沒有脫離生死熾火，乃至一切貧富貴賤，都不能免除。』於是菩薩就說了偈頌： 『諸行無常，是生滅法；生滅滅已，寂滅為樂。』 『那時，菩薩告訴天子們說：『這偈頌是過去諸佛共同宣說的，諸行性相的法都是如此；你們現在不要憂愁煩惱，我于生死無量劫以來，現在只有這一生了，不久將要脫離諸行。你們應當知道，現在是度脫眾生的時候，我應當下生到閻浮提中，迦毗羅衛國，甘蔗苗裔，釋迦種族，凈飯王家。我生在那裡，遠離父母，拋棄妻子和轉輪王位，出家學道，勤修苦行，降伏魔怨，成就一切種智，轉動法輪。一切世間天人魔梵，所不能轉動的，也依照過去諸佛所行的法式，廣泛利益一切天人大眾，建立大法幢，傾倒魔幢，竭盡煩惱之海，清凈八正道，用諸法印，印眾生心；設立大法會，邀請諸天人。你們那時也應當都一同在此法會，享用法食；因為這個因緣，不應該憂愁煩惱。』
English version 『At that time, the Bodhisattva, seeing the heavenly beings weeping and distressed, and hearing them recite verses of longing, spoke to them with a compassionate voice, saying: 『Good men! All beings who are born are subject to death; those who are united by love must eventually be separated; from the highest Akanishta heaven to the lowest Avici hell, all beings within are scorched by the great fire of impermanence. Therefore, you should not be solely attached to me; I and you are not yet free from the blazing fire of birth and death, and even all the rich and poor, noble and humble, cannot escape it.』 Then the Bodhisattva spoke a verse: 『All conditioned things are impermanent, they are subject to arising and ceasing; when arising and ceasing cease, then there is the bliss of Nirvana.』 『At that time, the Bodhisattva said to the heavenly beings: 『This verse is what all the Buddhas of the past have commonly spoken, the nature of all conditioned things is like this; you should not be worried or distressed now, for I have been in the cycle of birth and death for countless kalpas, and now this is my only remaining life, and soon I will be free from all conditioned things. You should know that now is the time to liberate sentient beings, I should descend to Jambudvipa, to the country of Kapilavastu, the lineage of the sugarcane, the Shakya clan, the family of King Shuddhodana. I will be born there, leave my parents, abandon my wife and the position of a Chakravartin king, renounce the world to study the Way, diligently practice asceticism, subdue the demonic forces, attain all-knowing wisdom, and turn the wheel of Dharma. What all the gods, humans, demons, and Brahmas of the world cannot turn, I will also follow the Dharma practices of the Buddhas of the past, widely benefit all the gods and humans, establish the great Dharma banner, topple the demonic banner, exhaust the sea of afflictions, purify the Noble Eightfold Path, seal the minds of sentient beings with the Dharma seals; establish a great Dharma assembly, and invite all the gods and humans. At that time, you should all be present at this assembly, partaking of the Dharma food; because of this cause, you should not be worried or distressed.』
。』爾時菩薩，以偈頌曰：
「『我於此不久， 當下閻浮提， 迦毗羅旆兜， 白凈王宮生； 辭父母親屬， 舍轉輪王位； 出家行學道， 成一切種智。 建立正法幢， 能竭煩惱海， 閉塞惡趣門， 凈開八正道。 廣利諸天人， 其數不可計； 以是因緣故， 不應生憂惱。』
「爾時菩薩舉身毛孔皆放光明；諸天子等聞菩薩言，又復見身出大光明，歡喜踴躍，離諸憂苦。各心念言：『菩薩不久當成正覺。』
「爾時菩薩觀降胎時至，即乘六牙白象，發兜率宮；無量諸天，作諸伎樂，燒眾名香，散天妙花；隨從菩薩，滿虛空中，放大光明，普照十方；以四月八日明星出時，降神母胎。於時摩耶夫人，于眠寤之際，見菩薩乘六牙白象騰虛而來，從右脅入，影現於外如處琉璃；夫人體安快樂，如服甘露，顧見自身，如日月照，心大歡喜，踴躍無量。見此相已，豁然而覺，生希有心，即便往至白凈王所，而白王言：『我于曏者眠寤之際，其狀如夢，見諸瑞相，極為奇特。』王即答言：『我向亦見有大光明，又復覺汝顏貌異常，汝可為說所見瑞相
現代漢語譯本：'那時，菩薩用偈頌說道：' '我將不久之後，降生在閻浮提， 在迦毗羅衛城，白凈王的宮殿中誕生； 辭別父母親屬，捨棄轉輪王的地位； 出家修行學道，成就一切種智。 建立正法之旗，能夠竭盡煩惱之海， 關閉惡趣之門，清凈開啟八正道。 廣泛利益諸天和人類，其數量不可計數； 因為這個因緣，不應該產生憂愁煩惱。'
'那時，菩薩全身的毛孔都放出光明；諸天子等聽到菩薩的話，又看到他身上發出大光明，歡喜踴躍，遠離一切憂愁痛苦。他們各自心中想道：『菩薩不久將成就正覺。』'
'那時，菩薩觀察到降生時機已到，就乘坐六牙白象，從兜率宮出發；無數諸天，演奏各種音樂，焚燒各種名香，散佈天上的美妙花朵；跟隨菩薩，充滿虛空，放出大光明，普照十方；在四月八日明星出現的時候，降生到母親的胎中。當時摩耶夫人，在半睡半醒之間，看見菩薩乘坐六牙白象騰空而來，從右脅進入，影子顯現在外，如同處在琉璃之中；夫人身體安樂快樂，如同服用了甘露，看到自身，如同日月照耀，心中非常歡喜，踴躍無量。看到這個景象后，豁然醒來，心中產生稀有的感覺，就立刻前往白凈王那裡，對國王說道：『我剛才在半睡半醒之間，情形如同做夢，看見各種瑞相，非常奇特。』國王就回答說：『我剛才也看見有大光明，又覺得你的容貌異常，你可以說說你所見的瑞相。』
English version: 'At that time, the Bodhisattva spoke in verses:' 'I will soon, descend to Jambudvipa, Be born in Kapilavastu, in the palace of King Suddhodana; Bid farewell to parents and relatives, relinquish the position of a Chakravartin king; Leave home to practice the Way, attain all-knowing wisdom. Establish the banner of the true Dharma, able to exhaust the sea of afflictions, Close the gates of evil realms, purely open the Noble Eightfold Path. Widely benefit gods and humans, their number beyond measure; Because of this cause, one should not generate worry or distress.'
'At that time, all the pores of the Bodhisattva's body emitted light; the gods and others, hearing the Bodhisattva's words and seeing the great light emanating from his body, rejoiced and leaped for joy, free from all sorrow and suffering. They each thought in their hearts: 『The Bodhisattva will soon attain perfect enlightenment.』'
'At that time, the Bodhisattva observed that the time for his descent had arrived, and he rode a six-tusked white elephant, departing from the Tusita Heaven; countless gods played various music, burned various fragrant incenses, and scattered heavenly beautiful flowers; following the Bodhisattva, filling the void, emitting great light, illuminating the ten directions; on the eighth day of the fourth month, when the morning star appeared, he descended into his mother's womb. At that time, Queen Maya, in a state between sleep and wakefulness, saw the Bodhisattva riding a six-tusked white elephant coming through the air, entering from her right side, his shadow appearing outside as if in crystal; the queen's body was peaceful and joyful, as if she had taken ambrosia, and seeing herself, as if illuminated by the sun and moon, her heart was very joyful, leaping with immeasurable joy. Having seen this sign, she awoke with a start, feeling a rare sensation, and immediately went to King Suddhodana, saying to the king: 『Just now, in a state between sleep and wakefulness, it was like a dream, I saw various auspicious signs, which were extremely extraordinary.』 The king then replied: 『I also just saw a great light, and I also felt that your appearance was unusual, you may tell me the auspicious signs you saw.』'
。』夫人即便具說上事，以偈頌曰：
「『見有乘白象， 皎凈如日月； 釋梵諸天眾， 皆悉執寶幢， 燒香散天花， 並作眾伎樂； 充滿虛空中， 圍繞而來下。 來入我右脅， 猶如處琉璃； 今以現大王， 此為何瑞相？』
「爾時白凈王，見摩耶夫人諸瑞相已，歡喜踴躍，不能自勝；即便遣請善相婆羅門，以妙香花種種飲食而供養之。供養畢已，示夫人右脅並說瑞相，白婆羅門言：『愿為佔之，有何等異？』時婆羅門，即佔之曰：『大王！夫人所懷太子，諸善妙相，不可具說，今當爲王略言之耳。大王當知，今此夫人胎中之子，必能光顯釋迦種族，降胎之時，放大光明，諸天釋梵，執侍圍繞，此相必是正覺之瑞，若不出家，為轉輪聖王，王四天下，七寶自至，千子具足。』時王聞此婆羅門言，深自慶幸，踴躍無量；即以金銀雜寶象馬車乘，及以村邑，而用供給此婆羅門。時摩耶夫人，以其婇女，並及珍寶，亦以奉施。
「自從菩薩處胎以來，摩耶夫人，日更修行六波羅蜜；天獻飲食，自然而至，不復樂於人間之味；三千大千世界，常皆大明，其界中間幽冥之處，日月威光所不能照，亦皆朗然
『夫人即便把上面的事情說了出來，並用偈頌說道： 『我看見有人乘著白象，潔白如日月般明亮； 釋梵等諸天眾，都拿著寶幢； 焚香散花，並演奏各種樂器； 充滿虛空之中，圍繞著降落下來。 進入我的右脅，就像處在琉璃之中； 現在呈現給大王看，這是什麼祥瑞的徵兆？』 「那時，凈飯王看到摩耶夫人這些祥瑞的徵兆后，歡喜雀躍，無法自持；立即派人請來善於相面的婆羅門，用美妙的香花和各種飲食供養他。供養完畢后，向他展示夫人的右脅，並講述了這些祥瑞的徵兆，對婆羅門說：『希望您能佔卜一下，這有什麼不同尋常之處？』當時，婆羅門占卜后說：『大王！夫人所懷的太子，各種美好殊勝的相貌，無法一一細說，現在我為大王簡略地說一下。大王應當知道，現在夫人腹中的孩子，必定能夠光耀釋迦種族，降生之時，會放出大光明，諸天釋梵會侍奉圍繞，這個相必定是證得正覺的祥瑞。如果不出家，就會成為轉輪聖王，統治四天下，七寶自然而至，擁有千子。』當時，國王聽到婆羅門的話，內心深感慶幸，歡喜踴躍，無法言表；立即用金銀雜寶、象馬車乘，以及村莊土地，來供給這位婆羅門。當時，摩耶夫人也用她的侍女，以及珍寶，一併奉獻給他。 「自從菩薩入胎以來，摩耶夫人，每天更加精進地修行六波羅蜜；天人供奉的飲食，自然而至，不再喜歡人間食物的味道；三千大千世界，常常都光明大亮，那些在世界中間幽暗的地方，日月的光輝都無法照到的地方，也都變得明亮起來。
『The lady then recounted the above events, and spoke in verse: 『I saw someone riding a white elephant, as pure and bright as the sun and moon; The gods of Brahma and Indra, all holding jeweled banners, Burning incense and scattering heavenly flowers, and playing various musical instruments; Filling the void, circling and descending. Entering my right side, as if in crystal; Now I present this to the great king, what auspicious sign is this?』 「At that time, King Suddhodana, seeing these auspicious signs of Queen Maya, was overjoyed and could not contain himself; he immediately sent for a Brahmin skilled in physiognomy, and offered him exquisite incense, flowers, and various foods. After the offering, he showed the Brahmin the queen's right side and described the auspicious signs, saying to the Brahmin, 『I wish you would divine this, what is so unusual about it?』 At that time, the Brahmin, after divining, said, 『Great King! The prince that the queen carries, his various beautiful and extraordinary features cannot be fully described, now I will briefly tell the king. Great King should know, the child in the queen's womb will surely bring glory to the Shakya clan, at the time of his birth, he will emit great light, the gods of Brahma and Indra will attend and surround him, this sign is surely an omen of enlightenment. If he does not leave home, he will become a Chakravartin king, ruling the four continents, the seven treasures will come naturally, and he will have a thousand sons.』 At that time, the king, hearing the Brahmin's words, felt deeply fortunate, and was overjoyed beyond measure; he immediately used gold, silver, various treasures, elephants, horses, chariots, and villages to provide for this Brahmin. At that time, Queen Maya also offered her maids and treasures to him. 「Since the Bodhisattva entered the womb, Queen Maya, every day, diligently practiced the six paramitas; food offered by the gods came naturally, and she no longer enjoyed the taste of human food; the three thousand great chiliocosms were always brightly lit, and those dark places in the middle of the world, where the light of the sun and moon could not reach, also became bright.
。其中眾生各得相見，共相謂言：『此中雲何忽生眾生？』菩薩降胎之時，三千大千世界十八相動，清涼香風起於四方，諸抱疾者皆悉除愈，貪慾瞋癡亦皆休息。
「爾時兜率天宮，有一天子，作是念言：『菩薩已生白凈王宮，我亦當復下生人間，菩薩成佛，我得在先為其眷屬，供養聽法。』作此念已，即便下生王舍城中，明月種姓，旃陀羅及多王家。復有天子，生舍衛國王家；復有天子，生偷羅厥叉國王家；復有天子，生犢子國王家；復有天子，生跋羅國王家；復有天子，生盧羅國王家；復有天子，生德叉尸羅國王家；復有天子，生拘羅婆國王家；復有天子，生婆羅門家；復有天子，生長者居士毗舍首陀羅家；復有五百天子，生釋種姓家；有如是等諸天子眾，其數凡有九十九億，下生人間。又從他化自在天，乃至四天王所下生者，不可稱計。復有色界天王與其眷屬亦皆下生，而作仙人。
「菩薩在胎，行、住、坐、臥，無所妨礙，又不令母有諸苦患。菩薩晨朝于母胎中，為色界諸天，說種種法。至日中時，為欲界諸天，亦說諸法。于日晡時，又復為諸鬼神說法。于夜三時，亦復如是，成熟利益無量眾生。菩薩在胎，夫人婇女有來禮拜而供養者；或復有來作是愿言：『當令得成轉輪聖王
現代漢語譯本：其中所有眾生都能互相看見，並共同說道：『這裡怎麼忽然出現了眾生？』菩薩降生時，三千大千世界發生十八種震動，清涼的香風從四面八方吹起，所有患病的人都痊癒了，貪慾、嗔恨、愚癡也都平息了。 現代漢語譯本：『那時，兜率天宮裡，有一位天子，心想：『菩薩已經降生在白凈王的宮殿里，我也應當下生到人間，等菩薩成佛后，我可以在他身邊成為眷屬，供養他，聽他講法。』這樣想著，他就下生到王舍城中，在明月種姓、旃陀羅以及其他王族家中。還有天子，下生到舍衛國王家；還有天子，下生到偷羅厥叉國王家；還有天子，下生到犢子國王家；還有天子，下生到跋羅國王家；還有天子，下生到盧羅國王家；還有天子，下生到德叉尸羅國王家；還有天子，下生到拘羅婆國王家；還有天子，下生到婆羅門家；還有天子，下生到長者、居士、毗舍、首陀羅家；還有五百天子，下生到釋迦種姓家；像這樣的天子，總共有九十九億，下生到人間。另外，從他化自在天，乃至四天王所下生的天人，數量不可計數。還有天王和他的眷屬也一同下生，成為仙人。 現代漢語譯本：『菩薩在母胎中，行走、站立、坐著、躺臥，都沒有任何妨礙，也不會讓母親感到任何痛苦。菩薩每天早晨在母胎中，為諸天神說法。到了中午，為欲界諸天說法。到了傍晚，又為鬼神說法。在夜晚的三個時段，也是如此，成熟和利益了無量的眾生。菩薩在母胎中，夫人們和宮女們前來禮拜供養；或者有人發願說：『愿能成就轉輪聖王。』
English version: Among them, all beings could see each other and said together, 'How did beings suddenly appear here?' When the Bodhisattva descended into the womb, the three thousand great thousand worlds shook in eighteen ways, a cool fragrant wind arose from all directions, all those who were ill were healed, and greed, hatred, and delusion all ceased. English version: 'At that time, in the Tushita Heaven Palace, there was a heavenly being who thought, 'The Bodhisattva has already been born in the palace of King Suddhodana, I should also descend to the human world, and when the Bodhisattva becomes a Buddha, I can be among his retinue, make offerings to him, and listen to his teachings.' Having thought this, he descended into the city of Rajagriha, into the families of the Bright Moon lineage, the Chandala, and other royal families. There were also heavenly beings who descended into the family of the King of Shravasti; there were also heavenly beings who descended into the family of the King of Thulakurcha; there were also heavenly beings who descended into the family of the King of Vatsa; there were also heavenly beings who descended into the family of the King of Bahlika; there were also heavenly beings who descended into the family of the King of Roruka; there were also heavenly beings who descended into the family of the King of Takshashila; there were also heavenly beings who descended into the family of the King of Kuru; there were also heavenly beings who descended into Brahmin families; there were also heavenly beings who descended into the families of elders, householders, Vaishyas, and Shudras; there were also five hundred heavenly beings who descended into the Shakya lineage; there were such heavenly beings, totaling ninety-nine billion, who descended into the human world. Moreover, those who descended from the Paranirmitavasavartin Heaven, and even the Four Heavenly Kings, were countless. There were also heavenly kings and their retinues who also descended, becoming ascetics. English version: 'While the Bodhisattva was in the womb, walking, standing, sitting, and lying down, there was no hindrance, nor did it cause any suffering to his mother. Every morning, the Bodhisattva, in his mother's womb, preached various teachings to the gods. At noon, he preached to the gods of the desire realm. In the evening, he preached to the ghosts and spirits. During the three periods of the night, it was the same, maturing and benefiting countless beings. While the Bodhisattva was in the womb, ladies and palace women came to pay homage and make offerings; or some made the vow, 'May I become a Chakravartin King.'
。』菩薩聞已，心不喜樂。或復有來作是愿言：『當令得成一切種智。』菩薩聞已，心大歡喜。
「菩薩處胎，垂滿十月，身諸支節及以相好，皆悉具足，亦使其母諸根寂定，樂處園林，不喜憒鬧。時白凈王，心自思惟：『夫人懷妊，日月將滿，而不見其有生產相。』作此念時，會遇夫人遣信白王：『我今欲出園林遊觀。』時王聞此益懷歡喜；即敕于外，令凈掃灑藍毗尼園，更使栽植諸妙花果；流泉浴池，悉令清潔；欄楯階陛，皆以七寶而為莊嚴。翡翠鴛鴦，鸞鳳凰鹥，異類眾鳥，鳴集其中；懸繒幡蓋，散花燒香，作諸伎樂，猶如帝釋歡喜之園。又敕中間所經行處，皆令嚴凈種種莊嚴。又敕嚴辦十萬七寶車輦，一一車輦，雕玩殊絕；又復敕外，嚴辦四軍，像兵、馬兵、車兵、步兵；又複選取後宮婇女，容顏端正，不老不少，氣性調和，聰慧明瞭，其數凡有八萬四千，以用給侍摩耶夫人。又復擇取八萬四千端正童女，著妙瓔珞嚴身之具，赍持香花，先往住彼藍毗尼園。王又敕諸群臣百官，夫人去者，皆悉侍從。於是夫人，即升寶輿，與諸官屬並及婇女，前後導從，往藍毗尼園。爾時復有天龍八部，亦皆隨從，充滿虛空
『菩薩聽到這些，心中並不喜悅。』或者又有人來發愿說：『應當讓我成就一切種智。』菩薩聽到這些，心中非常歡喜。 『菩薩在母胎中，快滿十個月時，身體的各個肢節以及相好，都完全具備，也使得他的母親諸根寂靜安定，喜歡待在園林中，不喜歡喧鬧的地方。』當時凈飯王，心中自己思量：『夫人懷孕，日子將滿，卻不見她有生產的跡象。』當他這樣想的時候，恰好遇到夫人派人送信告訴國王：『我現在想出園林遊玩觀賞。』當時國王聽到這個訊息更加歡喜；就命令外面的人，把藍毗尼園打掃乾淨，又讓人栽種各種美妙的花果；流動的泉水和浴池，都讓人清理乾淨；欄桿臺階，都用七寶來裝飾。翡翠鴛鴦，鸞鳥鳳凰，各種不同的鳥類，在其中鳴叫聚集；懸掛著綵帶幡蓋，散花燒香，演奏各種音樂，就像帝釋天歡喜的園林一樣。又命令中間所經過的地方，都讓人佈置得莊嚴乾淨。又命令準備十萬輛七寶裝飾的車輦，每一輛車輦，都雕琢得非常精美；又命令外面的人，準備四軍，像兵、馬兵、車兵、步兵；又挑選後宮的宮女，容貌端正，不老不少，性情溫和，聰明伶俐，總共有八萬四千人，用來侍奉摩耶夫人。又挑選八萬四千名端正的童女，穿著精美的瓔珞裝飾身體，拿著香花，先去住在藍毗尼園。國王又命令各位大臣百官，夫人去的時候，都要跟隨侍候。於是夫人，就登上寶車，與各位官員以及宮女，前後引導跟隨，前往藍毗尼園。當時又有天龍八部，也都跟隨，充滿了天空。
'The Bodhisattva, upon hearing this, did not feel joy in his heart.' Or again, someone might come and make this vow: 'May I attain all-knowing wisdom.' Upon hearing this, the Bodhisattva felt great joy. 'The Bodhisattva, while in the womb, nearing the tenth month, had all his limbs and features fully developed. He also caused his mother's senses to be calm and peaceful, making her enjoy being in the garden and dislike noisy places.' At that time, King Suddhodana thought to himself: 'The queen's pregnancy is nearing its end, yet there are no signs of her giving birth.' As he was thinking this, it happened that the queen sent a message to the king, saying: 'I now wish to go out to the garden for a stroll.' Upon hearing this, the king was even more delighted; he immediately ordered the outer areas to be cleaned and swept in Lumbini Garden, and had various beautiful flowers and fruits planted; the flowing streams and bathing pools were all cleaned; the railings and steps were all adorned with seven treasures. Kingfishers, mandarin ducks, luan birds, and phoenixes, along with various other kinds of birds, gathered and sang there; banners and canopies were hung, flowers were scattered, incense was burned, and various musical instruments were played, just like the joyful garden of Indra. He also ordered that the paths in between be made clean and adorned with various decorations. He further ordered the preparation of one hundred thousand jeweled carriages, each one exquisitely crafted; he also ordered the preparation of four armies, consisting of elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers; he also selected palace maids, with beautiful faces, neither old nor young, with gentle temperaments, intelligent and clear-minded, totaling eighty-four thousand, to serve Queen Maya. He also selected eighty-four thousand beautiful young girls, adorned with exquisite necklaces and ornaments, carrying fragrant flowers, to go ahead and reside in Lumbini Garden. The king also ordered all his ministers and officials to attend the queen when she went. Thereupon, the queen ascended the jeweled carriage, with the officials and maids leading and following, and proceeded to Lumbini Garden. At that time, the eight classes of gods and dragons also followed, filling the sky.
。
「爾時夫人，既入園已，諸根寂靜；十月滿足，於二月八日日初出時，夫人見彼園中，有一大樹，名曰無憂，花色香鮮，枝葉分佈，極為茂盛；即舉右手，欲牽摘之；菩薩漸漸從右脅出。於時樹下，亦生七寶七莖蓮花，大如車輪；菩薩即便墮蓮花上，無扶侍者，自行七步，舉其右手而師子吼：『我於一切天人之中最尊最勝，無量生死於今盡矣，此生利益一切人天。』說是言已，時四天王，即以天繒接太子身，置寶機上；釋提桓因手執寶蓋，大梵天王又持白拂，侍立左右；難陀龍王、優波難陀龍王，于虛空中，吐清凈水，一溫一涼，灌太子身——身黃金色有三十二相，放大光明，普照三千大千世界——天龍八部亦于空中作天伎樂，歌唄讚頌，燒眾名香，散諸妙花，又雨天衣及以瓔珞，繽紛亂墜不可稱數。
「爾時摩耶夫人生太子已，身安快樂，無有苦患，歡喜踴躍，止於樹下，前後自然忽生四井，其水香潔具八功德。爾時摩耶夫人與其眷屬，隨所欲須，自恣洗漱。復有諸夜叉王，皆悉圍繞，守護太子及摩耶夫人。當爾之時，閻浮提人，乃至阿迦膩吒天，雖離喜樂，皆亦於此歡喜讚歎：『一切種智，今出於世，無量眾生，皆得利益；唯愿速成正覺之道，轉於法輪，廣度眾生
現代漢語譯本 當時，夫人進入園林后，身心寧靜；十個月期滿，在二月八日太陽初升時，夫人看見園中有一棵大樹，名叫無憂樹，花色鮮艷芬芳，枝葉茂盛；她舉起右手，想要摘取花朵；菩薩漸漸從右脅出生。當時，樹下也生出七寶七莖蓮花，大如車輪；菩薩就落在蓮花上，沒有侍從扶持，自己走了七步，舉起右手，發出獅子吼：『我在一切天人之中最尊貴最殊勝，無量生死到今天結束了，此生將利益一切人天。』說完這話，當時四大天王就用天上的絲綢接住太子，放在寶座上；釋提桓因手持寶蓋，大梵天王又拿著白拂，侍立在左右；難陀龍王、優波難陀龍王在空中吐出清凈的水，一溫一涼，灌洗太子的身體——太子身體呈金色，有三十二種相好，放出大光明，普照三千大千世界——天龍八部也在空中演奏天樂，歌唱讚頌，焚燒各種名香，散佈各種美妙的花朵，又降下天衣和瓔珞，紛紛墜落，不可計數。 當時摩耶夫人產下太子后，身體安適快樂，沒有痛苦，歡喜雀躍，停留在樹下，前後自然出現四口井，井水香潔，具有八種功德。當時摩耶夫人和她的眷屬，隨心所欲地洗漱。又有各位夜叉王，都圍繞著，守護太子和摩耶夫人。當時，閻浮提的人，乃至阿迦膩吒天，雖然遠離喜樂，也都為此歡喜讚歎：『一切種智，現在出現於世，無量眾生，都將得到利益；只願他早日成就正覺之道，轉動法輪，廣度眾生。』
English version At that time, the queen, having entered the garden, her senses were tranquil; after ten months were completed, on the eighth day of the second month, at the time of sunrise, the queen saw in the garden a large tree named Asoka, with flowers of vibrant color and fragrance, its branches and leaves spread out, extremely lush; she raised her right hand, intending to pluck them; the Bodhisattva gradually emerged from her right side. At that time, beneath the tree, seven-jeweled lotus flowers with seven stems also grew, as large as chariot wheels; the Bodhisattva then landed on the lotus flowers, without attendants to support him, he walked seven steps by himself, raised his right hand, and roared like a lion: 'I am the most honored and supreme among all gods and humans, countless cycles of birth and death have ended today, this life will benefit all gods and humans.' Having spoken these words, the Four Heavenly Kings then received the prince with heavenly silk, placing him on a jeweled seat; Shakra, Lord of the Gods, held a jeweled canopy, and the Great Brahma King held a white whisk, standing on the left and right; the Dragon Kings Nanda and Upananda, in the sky, emitted pure water, one warm and one cool, to bathe the prince's body—his body was golden, possessing the thirty-two marks, emitting great light, illuminating the three thousand great thousand worlds—the eight classes of gods and dragons also played heavenly music in the sky, singing praises, burning various famous incenses, scattering various wonderful flowers, and raining down heavenly garments and necklaces, falling in a chaotic and uncountable manner. At that time, after Queen Maya gave birth to the prince, her body was comfortable and happy, without suffering, joyful and elated, she stayed under the tree, and naturally four wells appeared in front and behind, their water fragrant and pure, possessing the eight merits. At that time, Queen Maya and her retinue, as they wished, freely washed and bathed. Furthermore, various Yaksha Kings all surrounded and protected the prince and Queen Maya. At that time, the people of Jambudvipa, even up to the Akanishta Heaven, although detached from joy and pleasure, all rejoiced and praised this: 'The wisdom of all-knowing, now appears in the world, countless beings will all receive benefit; we only wish that he quickly achieves the path of perfect enlightenment, turns the wheel of Dharma, and widely liberates beings.'
。』唯有魔王，獨懷愁惱，不安本座
唯有魔王，獨自懷著憂愁煩惱，無法安坐于王座之上。
Only the Demon King, alone, harbored sorrow and distress, unable to sit peacefully on his throne.
。
現代漢語譯本 。
English version .
「當爾之時，所感瑞應，三十有四：一者、十方世界，皆悉大明；二者、三千大千世界，十八相動丘墟平坦；三者、一切枯木悉更敷榮，國界自然生奇特樹；四者、園苑生異甘果；五者、陸地生寶蓮花大如車輪；六者、地中伏藏悉自發出；七者、諸藏珍寶放大光明；八者、諸天妙服自然來降；九者、眾川萬流恬靜澄清；十者、風止云除空中明凈；十一者、香風芬芳從四方來，細雨潤澤以𣫍飛塵；十二者、國中疾病皆悉除愈；十三者、國內宮舍無不明曜，燈燭之光不復為用；十四者、日月星辰停住不行；十五者、毗舍佉星下現人間，待太子生；十六者、諸梵天王執素寶蓋，列覆宮上；十七者、八方諸仙人師奉寶來獻；十八者、天百味食自然在前；十九者、無數寶瓶盛諸甘露；二十者、諸天妙車載寶而至；二十一者、無數白象子首戴蓮花，列住殿前；二十二者、天紺馬寶自然而來；二十三者、五百白師子王從雪山出，息其惡情，心懷歡喜，羅住城門；二十四者、諸天伎女于虛空中作妙音樂；二十五者、諸天玉女執孔雀拂，現宮墻上；二十六者、諸天玉女各持金瓶盛滿香汁，列住空中；二十七者、諸天歌頌讚太子德；二十八者、地獄休息毒痛不行；二十九者、毒蟲隱伏，惡鳥善心；三十者、諸惡律儀一時慈悲
現代漢語譯本：'當那時，所感應的祥瑞有三十四種：第一，十方世界都變得非常明亮；第二，三千大千世界發生十八種震動，高低不平的地方變得平坦；第三，一切枯萎的樹木都重新開花繁榮，國界內自然生長出奇異的樹木；第四，園林中生長出奇異的甘甜果實；第五，陸地上生長出像車輪一樣大的寶蓮花；第六，地下的寶藏都自己涌現出來；第七，各種寶藏珍寶都放出巨大的光明；第八，諸天的美妙服裝自然降落下來；第九，所有的河流都平靜清澈；第十，風停止，云消散，空中明凈；第十一，芬芳的香風從四面八方吹來，細雨滋潤，以消除塵埃；第十二，國內的疾病都全部痊癒；第十三，國內的宮殿房屋都明亮無比，燈燭的光芒不再需要使用；第十四，太陽、月亮和星星都停止執行；第十五，毗舍佉星在人間顯現，等待太子誕生；第十六，諸梵天王拿著白色的寶蓋，排列在宮殿上方；第十七，八方的仙人導師帶著寶物前來進獻；第十八，天上的各種美味食物自然出現在面前；第十九，無數的寶瓶盛滿了甘露；第二十，諸天的美妙車輛載著寶物來到；第二十一，無數的白色小象頭戴蓮花，排列在宮殿前；第二十二，天上的紺色寶馬自然而來；第二十三，五百頭白色獅子王從雪山出來，平息了它們的兇惡之情，心中充滿歡喜，排列在城門；第二十四，諸天伎女在天空中演奏美妙的音樂；第二十五，諸天玉女拿著孔雀拂塵，出現在宮墻上；第二十六，諸天玉女各自拿著盛滿香汁的金瓶，排列在空中；第二十七，諸天歌頌讚美太子的功德；第二十八，地獄停止了痛苦的刑罰；第二十九，毒蟲隱藏起來，兇惡的鳥類也變得善良；第三十，各種惡劣的戒律一時變得慈悲。' 現代漢語譯本：'第三十一，一切眾生皆懷慈心；第三十二，盲者能視，聾者能聽，啞者能言，僂者能伸；第三十三，諸根不具者皆得具足；第三十四，一切眾生皆得安樂。'
English version: 'At that time, the auspicious signs that were felt were thirty-four: First, all the worlds in the ten directions became very bright; second, the three thousand great thousand worlds experienced eighteen kinds of tremors, and uneven places became flat; third, all withered trees bloomed and flourished again, and strange trees grew naturally within the borders of the country; fourth, strange sweet fruits grew in the gardens; fifth, precious lotus flowers as large as chariot wheels grew on the land; sixth, the treasures hidden underground all emerged by themselves; seventh, various treasures and jewels emitted great light; eighth, the wonderful clothes of the heavens descended naturally; ninth, all the rivers became calm and clear; tenth, the wind stopped, the clouds dispersed, and the sky became clear; eleventh, fragrant winds blew from all directions, and fine rain moistened the earth to eliminate dust; twelfth, all diseases in the country were completely cured; thirteenth, the palaces and houses in the country were all extremely bright, and the light of lamps and candles was no longer needed; fourteenth, the sun, moon, and stars all stopped moving; fifteenth, the Vishakha star appeared in the human world, waiting for the birth of the prince; sixteenth, the Brahma kings held white jeweled canopies, arranged above the palace; seventeenth, the teachers of the immortals from the eight directions came to offer treasures; eighteenth, all kinds of delicious heavenly food appeared naturally in front of them; nineteenth, countless precious bottles were filled with nectar; twentieth, the wonderful vehicles of the heavens arrived carrying treasures; twenty-first, countless white baby elephants wearing lotus flowers on their heads were lined up in front of the palace; twenty-second, the heavenly dark blue precious horses came naturally; twenty-third, five hundred white lion kings came out of the snowy mountains, calmed their evil nature, and with joy in their hearts, lined up at the city gates; twenty-fourth, heavenly musicians played wonderful music in the sky; twenty-fifth, heavenly jade maidens held peacock feather dusters, appearing on the palace walls; twenty-sixth, heavenly jade maidens each held golden bottles filled with fragrant juice, lined up in the sky; twenty-seventh, the heavens sang praises of the prince's virtues; twenty-eighth, the tortures of hell ceased; twenty-ninth, poisonous insects hid themselves, and evil birds became kind; thirtieth, all evil precepts became compassionate at once.' English version: 'Thirty-first, all sentient beings harbored compassionate hearts; thirty-second, the blind could see, the deaf could hear, the mute could speak, and the hunchbacked could straighten up; thirty-third, those with incomplete faculties all became complete; thirty-fourth, all sentient beings obtained peace and happiness.'
；三十一者、國內孕婦產者悉男，其有百病自然除愈；三十二者、一切樹神化作人形，悉來禮侍；三十三者、諸餘國王各赍名寶同來臣伏；三十四者、一切人天無非時語。
「爾時諸婇女眾見此瑞相，極大歡喜，自相謂言：『太子今生，有如此等嘉祥之事，唯愿長壽，無諸疾苦，勿令我等生大憂惱。』作此言已，以天細㲲裹抱太子，至夫人所。時四天王在虛空中，恭敬隨從；釋提桓因執蓋來覆；有二十八大鬼神王，在園四角，守衛奉護。爾時有一青衣，聰慧明瞭，從藍毗尼園，還入宮中，到白凈王所而白王言：『大王威德，轉更增進；摩耶夫人已生太子，顏貌端正，有三十二相、八十種好；墮蓮花上，自行七步，舉其右手而師子吼：「我於一切天人之中最尊最勝，無量生死於今盡矣，此生利益一切人天。」有如是等諸奇特事，非可具說。』時白凈王聞彼青衣說此語已，歡喜踴躍不能自勝，即脫身瓔珞而以賜之。
「爾時白凈王即嚴四兵眷屬圍繞，並與一億釋迦種姓，前後導從，入藍毗尼園，見彼園中天龍八部皆悉充滿；到夫人所，見太子身，相好殊異，歡喜踴躍，猶如江海諸大波浪；慮其短壽又懷悚惕，譬如須彌山王，難可動搖；大地動時，此山乃動
現代漢語譯本：第三十一，國內的孕婦生產的都是男孩，她們的各種疾病自然痊癒；第三十二，所有的樹神都化作人形，前來禮拜侍奉；第三十三，其他各國的國王都帶著珍寶前來歸順；第三十四，所有的人和天人都不說不合時宜的話。 當時，眾多的宮女們看到這些吉祥的徵兆，非常高興，互相說道：『太子今生，有如此美好的事情，只希望他長壽，沒有疾病痛苦，不要讓我們產生大的憂愁。』說完這些話后，她們用天上的細軟毛毯包裹著太子，送到夫人那裡。當時，四大天王在空中，恭敬地跟隨；釋提桓因拿著傘蓋來遮護；有二十八位大鬼神王，在園子的四個角落，守衛保護。當時，有一個聰慧明瞭的青衣，從藍毗尼園回到宮中，到凈飯王那裡稟告說：『大王威德，更加增進；摩耶夫人已經生下太子，容貌端正，有三十二相、八十種好；他落在蓮花上，自己走了七步，舉起右手，像獅子一樣吼道：「我於一切天人之中最尊最勝，無量生死於今盡矣，此生利益一切人天。」有如此等等奇特的事情，無法一一述說。』當時，凈飯王聽到青衣說這些話后，歡喜雀躍，不能自已，就脫下身上的瓔珞賞賜給她。 當時，凈飯王立即整頓四軍眷屬，前後簇擁著一億釋迦種姓的人，進入藍毗尼園，看到園中天龍八部都充滿其中；到了夫人那裡，看到太子的身體，相貌美好殊異，歡喜雀躍，猶如江海的波濤；又擔心他短壽，心中又感到恐懼，就像須彌山王一樣，難以動搖；大地震動時，這座山才會動搖。
English version: Thirty-first, all pregnant women in the country will give birth to boys, and all their illnesses will naturally be cured; thirty-second, all tree spirits will transform into human form and come to pay homage and serve; thirty-third, kings of other countries will bring their precious treasures to submit; thirty-fourth, all humans and celestial beings will not speak out of time. At that time, the many palace women, seeing these auspicious signs, were extremely happy and said to each other: 'The prince is born this life with such wonderful events, we only wish him longevity, without illness or suffering, and that he does not cause us great sorrow.' After saying these words, they wrapped the prince in fine heavenly blankets and took him to the queen. At that time, the Four Heavenly Kings were in the sky, respectfully following; Shakra, Lord of the Gods, held a canopy to cover him; there were twenty-eight great demon kings, guarding and protecting at the four corners of the garden. At that time, a clever and intelligent maid in blue, returned from Lumbini Garden to the palace, and reported to King Suddhodana: 'Your Majesty's virtue is further enhanced; Queen Maya has given birth to a prince, with a dignified appearance, possessing the thirty-two marks and eighty minor marks; he landed on a lotus flower, walked seven steps on his own, raised his right hand, and roared like a lion: "I am the most honored and supreme among all gods and humans, the immeasurable cycle of birth and death has ended today, this life will benefit all gods and humans." There are such extraordinary events, which cannot be fully described.' At that time, King Suddhodana, upon hearing these words from the maid in blue, was overjoyed and could not contain himself, and immediately took off his necklace and bestowed it upon her. At that time, King Suddhodana immediately organized his four divisions of troops and their families, surrounded by one hundred million people of the Shakya clan, and entered Lumbini Garden, seeing that the garden was filled with the eight classes of gods and dragons; upon reaching the queen, he saw the prince's body, with a beautiful and extraordinary appearance, and was overjoyed, like the waves of the ocean; yet he was also worried about his short life, and felt fear in his heart, like Mount Sumeru, which is difficult to move; only when the earth shakes will this mountain move.
。彼白凈王素性恬靜，常無歡戚，今見太子，一喜一懼，亦復如是。摩耶夫人，為性調和。既生太子，見諸奇瑞，倍增柔軟。爾時白凈王，叉手合掌，禮諸天神；前抱太子，置於七寶象輿之上，與諸群臣後宮婇女虛空諸天，作諸伎樂，隨從入城。時白凈王及諸釋子，未識三寶，即將太子，往詣天寺；太子既入，梵天形像，皆從座起，禮太子足而語王言：『大王！當知，今此太子天人中尊；虛空天神，皆悉禮敬；大王！豈不見如此耶？云何而今來此禮我？』時白凈王及諸釋子，群臣內外，聞見是已，嘆未曾有。即將太子出於天寺，還入後宮。
「當爾之時，諸釋種姓，亦同一日，生五百男；時王廄中，像生白子；馬生白駒；牛羊亦生五色羔犢；如是等類，數各五百。王家青衣，亦生五百蒼頭。爾時宮中，五百伏藏，自然發出；一一伏藏，有七寶藏，而圍繞之。又有諸大國商人，從海采寶，還迦毗羅旆兜國；彼諸商人，各赍奇寶，而來獻王。時白凈王，問諸商人：『汝等入海，采諸珍寶，悉皆吉利，無苦惱不？及諸伴侶，無遺落耶？』彼諸商人，答言：『大王！所經道路，極自安隱。』王聞此言，甚大歡喜，即遣請諸婆羅門等。婆羅門眾皆悉集已，設諸供養，或與象馬及以七寶，田宅僮僕
現代漢語譯本：凈飯王素來性情恬靜，平時很少有喜怒哀樂，今天見到太子，既高興又有些害怕，也是如此。摩耶夫人，性情溫和。自從生下太子，見到各種祥瑞，更加溫柔。當時，凈飯王雙手合十，向諸天神行禮；然後抱起太子，放在七寶象輿之上，與各位大臣、後宮嬪妃、虛空諸天，演奏各種樂曲，跟隨進入城中。當時，凈飯王和各位釋迦族人，還不認識佛法僧三寶，就帶著太子，前往天神廟；太子剛一進入，梵天神像，都從座位上站起來，向太子行禮，並對國王說：『大王！您應當知道，現在這位太子是天人中最尊貴的；虛空中的天神，都向他行禮；大王！難道您沒有看到這樣嗎？為什麼現在來這裡禮拜我呢？』當時，凈飯王和各位釋迦族人，以及朝廷內外，聽到看到這些，都驚歎從未有過。於是就帶著太子離開天神廟，返回後宮。 當時，釋迦族人，也在同一天，生了五百個男孩；當時王室的馬廄中，母象生下白象；母馬生下白馬駒；牛羊也生下五色的小牛小羊；像這樣的情況，每種都有五百。王家的僕人，也生了五百個男僕。當時宮中，有五百個寶藏，自然涌現出來；每一個寶藏，都有七種寶物，圍繞著它。還有一些大國的商人，從海上采寶回來，到達迦毗羅衛國；這些商人，各自帶著奇珍異寶，前來獻給國王。當時，凈飯王問這些商人：『你們入海，採集各種珍寶，一切都順利嗎，沒有遇到什麼苦惱嗎？還有你們的同伴，有沒有遺失的呢？』那些商人回答說：『大王！我們所經過的道路，非常平安順利。』國王聽到這些話，非常高興，就派人請來各位婆羅門等。婆羅門們都聚集之後，國王設下各種供養，有的送給他們象馬以及七寶，田地房屋和僕人。
English version: King Suddhodana, by nature, was tranquil and rarely experienced joy or sorrow. Upon seeing the prince today, he felt both joy and a little fear, just as before. Queen Maya, was of a harmonious disposition. Since giving birth to the prince, and witnessing various auspicious signs, she became even more gentle. At that time, King Suddhodana folded his hands in reverence, paying homage to the gods; then he held the prince, placing him on a seven-jeweled elephant carriage, and with the ministers, palace ladies, and celestial beings, playing various musical instruments, they followed him into the city. At that time, King Suddhodana and the Shakya clan, not yet knowing the Three Jewels, took the prince to the temple of the gods; as soon as the prince entered, the Brahma statues all rose from their seats, bowed to the prince's feet, and said to the king: 'Great King! You should know that this prince is the most honored among gods and humans; the celestial beings in the sky all bow to him; Great King! Have you not seen this? Why do you come here to worship me?' At that time, King Suddhodana and the Shakya clan, as well as those inside and outside the court, hearing and seeing this, were amazed as they had never seen such a thing before. So they took the prince out of the temple of the gods and returned to the palace. At that time, the Shakya clan, on the same day, also gave birth to five hundred boys; at that time, in the royal stables, the female elephant gave birth to a white elephant; the mare gave birth to a white foal; the cows and sheep also gave birth to five-colored calves and lambs; such things, each numbered five hundred. The king's servants also gave birth to five hundred male servants. At that time, in the palace, five hundred hidden treasures naturally emerged; each treasure had seven kinds of jewels surrounding it. There were also merchants from great countries, returning from the sea with treasures, arriving at Kapilavastu; these merchants, each carrying rare and precious treasures, came to offer them to the king. At that time, King Suddhodana asked the merchants: 'When you went to sea, collecting various treasures, was everything smooth, did you not encounter any troubles? And your companions, were there any losses?' Those merchants replied: 'Great King! The roads we traveled were very safe and smooth.' The king, hearing these words, was very happy, and sent for the Brahmins and others. After the Brahmins had all gathered, the king set up various offerings, some giving them elephants and horses, as well as seven treasures, land, houses, and servants.
。供養畢已，抱太子出，即便白諸婆羅門言：『當爲太子作何等名？』諸婆羅門，即共論議，而答王言：『太子生時，一切寶藏皆悉發出，所有諸瑞莫非吉祥，以此義故，當名太子為薩婆悉達。』說此語時，虛空天神，即擊天鼓，燒香散花，唱言：『善哉！』諸天人民，即便稱曰：『薩婆悉達。』
「爾時八王，亦於是日，與白凈王，同生太子。彼諸國王，各懷歡喜：『我今生子，有諸奇異。』而不知是薩婆悉達之瑞相也。皆集婆羅門，各為太子，制好名字，王舍城太子名曰頻毗娑羅；舍衛國太子名婆斯匿；偷羅拘吒國太子名拘臘婆；犢子國太子名優陀延；䟦羅國太子名郁陀羅延；盧羅國太子名曰疾光；德叉尸羅國太子名弗迦羅娑羅；拘羅婆國太子名拘羅婆。
「爾時白凈王普敕群臣，令訪聰明多聞，智慧善知占相，為諸世人所知識者。群臣聞已，四方推覓。時王即便於後園中，起一大殿，窗牖欄楯，七寶莊飾。爾時群臣，得五百婆羅門聰明知相見諸奇瑞，欲來詣王，會王遣信疾速而至。諸臣白王：『知相婆羅門，今者已到。』王聞歡喜，即敕令前請入殿坐，設諸供養。彼婆羅門即白王言：『我聞大王，新生太子，有諸相好奇特之瑞，愿令我等悉得見之。』時王即敕抱太子出
供養完畢后，（凈飯王）抱著太子出來，就對婆羅門們說：『應當給太子取什麼名字？』婆羅門們就共同商議，然後回答國王說：『太子出生時，一切寶藏都涌現出來，所有的祥瑞沒有不吉祥的，因為這個緣故，應當給太子取名為薩婆悉達。』說完這話時，天空中的天神，就敲響天鼓，焚香散花，高唱道：『太好了！』諸天和人民，就都稱呼（太子）為：『薩婆悉達』。 當時，八位國王，也在同一天，與凈飯王，一同生下太子。那些國王們，各自心懷歡喜：『我今天生了兒子，有各種奇異的現象。』卻不知道這是薩婆悉達的瑞相。他們都召集婆羅門，各自為太子，取好名字，王舍城的太子名叫頻毗娑羅；舍衛國的太子名叫波斯匿；偷羅拘吒國的太子名叫拘臘婆；犢子國的太子名叫優陀延；䟦羅國的太子名叫郁陀羅延；盧羅國的太子名叫疾光；德叉尸羅國的太子名叫弗迦羅娑羅；拘羅婆國的太子名叫拘羅婆。 當時，凈飯王普遍命令群臣，去尋找聰明多聞，智慧善於占卜相術，為世人所熟知的人。群臣聽了之後，就四處尋找。當時國王就在後花園中，建造了一座大殿，窗戶欄桿，用七寶裝飾。當時群臣，找到了五百位婆羅門，他們聰明善於看相，見到各種奇異的祥瑞，想要來拜見國王，恰好國王派遣使者迅速趕到。群臣稟告國王說：『善於看相的婆羅門，現在已經到了。』國王聽了很高興，就命令請他們進入大殿就坐，設定各種供養。那些婆羅門就對國王說：『我們聽說大王，新生的太子，有各種相貌奇特祥瑞的現象，希望讓我們都能夠見到他。』當時國王就命令抱著太子出來。
After the offerings were completed, (King Suddhodana) carried the prince out and said to the Brahmins, 'What name should be given to the prince?' The Brahmins then discussed together and replied to the king, 'When the prince was born, all treasures emerged, and all auspicious signs were present. For this reason, the prince should be named Sarvasiddhartha.' As they spoke these words, the gods in the sky struck heavenly drums, burned incense, scattered flowers, and chanted, 'Excellent!' The gods and people then all called (the prince) 'Sarvasiddhartha'. At that time, eight kings also gave birth to princes on the same day as King Suddhodana. Those kings were each filled with joy, thinking, 'Today I have given birth to a son, and there are various extraordinary phenomena.' However, they did not know that these were the auspicious signs of Sarvasiddhartha. They all gathered Brahmins and each had good names made for their princes. The prince of Rajagriha was named Bimbisara; the prince of Sravasti was named Prasenajit; the prince of Turolakota was named Kurava; the prince of Vatsa was named Udayana; the prince of Bahlika was named Uttarayana; the prince of Roruka was named Jvalana; the prince of Takshasila was named Pushkarasara; and the prince of Kurava was named Kurava. At that time, King Suddhodana universally ordered his ministers to seek out those who were intelligent, learned, wise, skilled in divination, and known to the world. After hearing this, the ministers searched in all directions. At that time, the king built a large hall in the back garden, with windows and railings decorated with seven treasures. At that time, the ministers found five hundred Brahmins who were intelligent and skilled in physiognomy, and who had seen various extraordinary auspicious signs. They wanted to come and see the king, and it happened that the king sent messengers to arrive quickly. The ministers reported to the king, 'The Brahmins skilled in physiognomy have now arrived.' The king was very happy and ordered them to be invited into the hall to sit down and to set up various offerings. Those Brahmins then said to the king, 'We have heard that Your Majesty's newborn prince has various extraordinary and auspicious signs. We hope that we can all see him.' At that time, the king ordered the prince to be carried out.
。諸婆羅門既見太子相好威嚴，嘆未曾有。王即問言：『今占太子，其相云何？』婆羅門言：『一切眾生皆欲子好；大王！今者所生太子，是大珍異，勿生憂怖。』即又白言：『所生太子，大王！雖言是王之子，乃是世間人天之眼。』王復問言：『云何得知？』婆羅門言：『我觀太子，身色光焰，猶如真金，有諸相好，極為明凈，若當出家，成一切種智；若在家者，為轉輪聖王，領四天下，譬如江河，海為第一；眾山之中，須彌最勝；凡諸光暉，日為無上；一切清涼，唯有明月；天人世，間太子為尊。』王聞此語，心大歡喜，離諸怵惕。彼婆羅門又白王言：『有一梵仙名阿私陀，具足五通，在於香山，彼能為王斷諸疑惑。』諸婆羅門說此語已，辭別而去。
「爾時白凈王心自思惟：『阿私陀仙人，居在香山，途逕險絕，非人所到，當以何方請來至此。』王可作此心念之時，阿私陀仙人遙知王意；又復先見諸奇瑞相，深解菩薩為破生死故現受生；以神通力，騰虛而來，到王宮門。時守門者入白王言：『阿私陀仙人，乘虛空來，今在門外。』王聞歡喜，即敕令前，王至門上自奉迎之；既見仙人，恭敬禮拜，而即問言：『尊者既來，住門不進，為守門者不聽前耶？』仙人答言：『無見止者，既來相詣，宜須先白
現代漢語譯本：眾婆羅門看到太子相貌美好威嚴，驚歎從未見過。國王就問：『現在給太子占卜，他的相貌如何？』婆羅門說：『一切眾生都希望自己的孩子好；大王！現在出生的太子，是極其珍貴奇異的，不要憂愁害怕。』又說：『出生的太子，大王！雖然說是您的兒子，卻是世間人天的眼睛。』國王又問：『如何得知？』婆羅門說：『我觀察太子，身體顏色光亮，猶如真金，有各種美好的相貌，非常明凈，如果出家，將成就一切智慧；如果在家，將成為轉輪聖王，統治四天下，譬如江河，大海為第一；眾山之中，須彌山最殊勝；所有光輝中，太陽最為無上；一切清涼中，唯有明月；天人世間，太子最為尊貴。』國王聽了這話，心中非常歡喜，消除了所有恐懼。那些婆羅門又對國王說：『有一位梵仙名叫阿私陀，具備五種神通，住在香山，他能為大王解除所有疑惑。』眾婆羅門說完這些話，就告辭離開了。 這時，凈飯王心中思忖：『阿私陀仙人，住在香山，路途險峻，不是一般人能到達的，應當用什麼方法請他到這裡來呢？』國王剛產生這個念頭，阿私陀仙人就遙知國王的心意；又事先看到各種奇異的祥瑞之兆，深刻理解菩薩爲了破除生死而示現受生；於是用神通力，騰空而來，到達王宮門口。當時守門人進去稟告國王說：『阿私陀仙人，乘著虛空而來，現在在門外。』國王聽了非常高興，立即命令請他進來，國王親自到門口迎接他；見到仙人後，恭敬地禮拜，然後問道：『尊者既然來了，卻在門口不進來，是守門人不讓您進來嗎？』仙人回答說：『沒有人阻止我，既然是來拜訪，應該先稟告。』
English version: The Brahmins, seeing the prince's excellent and majestic appearance, marveled that they had never seen such a thing. The king then asked, 'Now, divining the prince, what is his appearance like?' The Brahmins said, 'All beings desire their children to be good; Great King! The prince who is born now is extremely precious and extraordinary, do not be worried or afraid.' They also said, 'The prince who is born, Great King! Although he is said to be your son, he is the eye of the world of humans and gods.' The king asked again, 'How do you know this?' The Brahmins said, 'I observe the prince, his body color is radiant, like pure gold, he has various excellent features, extremely clear and bright, if he leaves home, he will achieve all wisdom; if he stays at home, he will become a Chakravartin king, ruling the four continents, just as among rivers, the sea is the first; among mountains, Mount Sumeru is the most superior; among all lights, the sun is the most supreme; among all coolness, only the bright moon; in the world of gods and humans, the prince is the most honored.' Upon hearing these words, the king was very happy, and all his fears were dispelled. Those Brahmins also said to the king, 'There is a Brahmin sage named Asita, who possesses five supernatural powers, living in Fragrant Mountain, he can resolve all your doubts.' After the Brahmins said these words, they bid farewell and left. At that time, King Suddhodana thought to himself, 'The sage Asita lives in Fragrant Mountain, the path is steep and dangerous, not accessible to ordinary people, what method should I use to invite him here?' Just as the king had this thought, the sage Asita remotely knew the king's intention; and also had previously seen various auspicious omens, deeply understanding that the Bodhisattva manifested birth in order to break free from birth and death; so he used his supernatural power, soaring through the air, and arrived at the palace gate. At that time, the gatekeeper went in to report to the king, saying, 'The sage Asita, riding through the air, has arrived and is now outside the gate.' The king was very happy upon hearing this, and immediately ordered him to be invited in, the king himself went to the gate to greet him; after seeing the sage, he respectfully bowed, and then asked, 'Since you have come, Venerable One, why do you stay at the gate and not enter, is it because the gatekeeper did not allow you to enter?' The sage replied, 'No one stopped me, since I have come to visit, I should first report.'
。』王便隨從，入於後宮，敬請令坐，而問訊言：『尊者！四大常安和不？』仙人答言：『蒙大王恩，幸得安樂。』時白凈王白仙人言：『尊者！今日能來下降，我等種族，方大熾盛，從今已去，日就吉祥，為是經過故來此耶？』仙人答言：『我在香山，見大光明諸奇特相，又知大王心之所念，以是因緣故來到此；我以神力，乘虛而來，聞上諸天說：「王太子必當得成一切種智，度脫天人；又王太子，從右脅生，墮於七寶蓮花之上而行七步，舉其右手而師子吼：『我于天人之中，最尊最勝；無量生死於今盡矣，此生利益一切天人。』」又復諸天圍繞恭敬，聞有如此大奇特事；快哉大王！宜應欣慶。太子今者可得見不？』即將仙人至太子所，王及夫人抱太子出，欲禮仙人；時彼仙人，即止王曰：『此是天人三界中尊，云何而令禮於我耶？』時彼仙人，即起合掌，禮太子足。
「王及夫人白仙人言：『唯愿尊者為相太子。』仙人言：『善。』即便占相，具見相已；忽然悲泣，不能自勝；王及夫人見彼仙人悲泣流淚，舉身戰怖，生大憂惱，如大波浪動于小船，問仙人言：『我子初生，具諸瑞相，有何不祥而悲泣耶？』爾時仙人歔欷答言：『大王！太子相好具足，無有不祥
現代漢語譯本：國王便跟隨仙人，進入後宮，恭敬地請他坐下，然後問道：『尊者！您的四大（指地、水、火、風）安好嗎？』仙人回答說：『蒙大王恩澤，幸得安樂。』這時，凈飯王對仙人說：『尊者！您今日能降臨此地，我們種族才得以興盛，從今以後，必定日趨吉祥，您是因為路過才來這裡的嗎？』仙人回答說：『我在香山，見到大光明等各種奇特的景象，又知道大王您心中所想，因此才來到這裡；我憑藉神力，乘虛而來，聽到諸天神說：「王太子必定能夠成就一切智慧，度脫天人和眾生；而且王太子，從右脅出生，落在七寶蓮花之上，行走七步，舉起右手，發出獅子吼：『我在天人之中，最尊貴最殊勝；無量生死到今天為止已經結束，此生將利益一切天人。』」諸天神圍繞恭敬，聽到如此大的奇特之事；可喜可賀啊，大王！您應該感到欣慰慶幸。現在可以讓我見見太子嗎？』隨即帶領仙人到太子所在之處，國王和夫人抱著太子出來，想要向仙人行禮；這時，仙人立刻阻止國王說：『此乃天人三界中最尊貴者，怎麼能讓他向我行禮呢？』這時，仙人立即起身合掌，禮拜太子的足。 國王和夫人對仙人說：『希望尊者為太子看相。』仙人說：『好。』隨即開始看相，看完相后；忽然悲傷哭泣，不能自已；國王和夫人看到仙人悲傷流淚，全身顫抖，感到非常憂愁煩惱，就像波浪沖擊著小船一樣，問仙人說：『我的孩子剛出生，具有各種吉祥的徵兆，有什麼不祥的事情讓您如此悲傷哭泣呢？』這時，仙人抽泣著回答說：『大王！太子相貌美好，沒有任何不祥之處。
English version: The king then followed the sage into the inner palace, respectfully invited him to sit, and inquired, 'Venerable one! Are your four elements (earth, water, fire, and wind) in good condition?' The sage replied, 'Thanks to the king's grace, I am fortunate to be at peace.' At that moment, King Suddhodana said to the sage, 'Venerable one! Your descent here today has brought great prosperity to our clan, and from now on, we will surely have auspicious days. Did you come here by chance?' The sage replied, 'While I was on Fragrant Mountain, I saw great light and various extraordinary signs, and I also knew what was on your mind, O King, so I came here. I came by my divine power, riding on the void, and I heard the gods say, 「The crown prince will surely attain all wisdom, liberating gods and humans; moreover, the crown prince was born from the right side, landed on a seven-jeweled lotus, walked seven steps, raised his right hand, and roared like a lion: 『Among gods and humans, I am the most honored and supreme; the immeasurable cycle of birth and death has ended today, and this life will benefit all gods and humans.』」 The gods surrounded him with respect, hearing of such a great and extraordinary event; how joyous, O King! You should be happy and rejoice. May I see the crown prince now?' He then led the sage to where the crown prince was. The king and queen brought out the crown prince, intending to bow to the sage; at that moment, the sage immediately stopped the king, saying, 'This is the most honored one in the three realms of gods and humans, how can he bow to me?' At that moment, the sage immediately rose, put his palms together, and bowed to the crown prince's feet. The king and queen said to the sage, 'We hope that the venerable one will examine the crown prince's features.' The sage said, 'Very well.' He then began to examine the features, and after completing the examination, he suddenly began to weep with great sorrow, unable to control himself. The king and queen, seeing the sage weeping and trembling, felt great worry and distress, like a small boat being tossed by waves, and asked the sage, 'My child was just born, with all kinds of auspicious signs, what misfortune has caused you to weep so sadly?' At that moment, the sage sobbed and replied, 'O King! The crown prince's features are perfect, there is nothing inauspicious.'
。』王又問言：『愿更為我佔視太子，有長壽相不？得轉輪王位王四天下不？我年既暮，欲以國土皆悉付之，當隱山林出家學道，所可志願，唯在於此
現代漢語譯本：國王又問道：『希望再為我占卜看看太子，他有沒有長壽的相貌？能不能成為統治四天下的轉輪王？我年紀已經大了，想把整個國家都交給他，自己就隱居山林出家修道，我所希望的，只有這些了。』
English version: The king then asked, 'I wish you would further observe the prince for me. Does he have the appearance of longevity? Will he become a Chakravartin king ruling the four continents? I am already old, and I wish to entrust the entire kingdom to him, and then retreat to the mountains to become a monk and study the Way. My only wish is this.'
。尊者為觀，必定果耶？』
「爾時仙人又答王言：『大王！太子具三十二相，一者、足下安平平如奩底；二者、足下千輻網輪輪相具足；三者、手足相指長勝於餘人；四者、手足柔軟勝餘身份；五者、足跟廣具足滿好；六者、足指合縵網勝於餘人；七者、足趺高平好與跟相稱；八者、伊泥延鹿腨纖好如伊泥延鹿王；九者、平住兩手摩膝；十者、陰藏相如馬王象王；十一者、身縱廣等如尼拘類樹；十二者、一一孔一毛生青色柔軟右旋；十三者、毛上向靡，青色柔軟右旋；十四者、金色相其色微妙勝閻浮檀金；十五者、身光面一丈；十六者、皮薄細滑不受塵垢不停蚊蚋；十七者、七處滿，兩足下兩手中兩肩上項中皆滿，字相分明；十八者、兩腋下滿如摩尼珠；十九者、身如師子；二十者、身廣端直；二十一者、肩圓好；二十二者、口四十齒；二十三者、齒白齊密而根深；二十四者、四牙最白而大；二十五者、方頰車如師子；二十六者、味中得上味，咽中二處津液流出；二十七者、舌大軟薄能覆面至耳髮際；二十八者、梵音深遠如迦陵頻伽聲；二十九者、眼色如金精；三十者、眼睫如牛王；三十一者、眉間白毫相軟白如兜羅綿；三十二者、頂髻肉成
『尊者所觀察到的，必定會成為現實嗎？』 『這時，仙人又回答國王說：『大王！太子具有三十二種殊勝的相貌。第一，腳底平坦，像一個盒子底部一樣；第二，腳底有千輻輪網的紋路，完整具足；第三，手指和腳趾比其他人長；第四，手腳柔軟，勝過身體其他部位；第五，腳後跟寬大，飽滿美好；第六，腳趾之間有蹼相連，勝過其他人；第七，腳背高而平坦，與腳後跟相稱；第八，小腿像伊泥延鹿一樣纖細美好，如同伊泥延鹿王；第九，站立時，雙手可以觸及膝蓋；第十，生殖器像馬王或象王一樣隱密；第十一，身體縱向和橫向的比例像尼拘類樹一樣勻稱；第十二，每個毛孔都長出一根青色柔軟的毛髮，向右旋轉；第十三，毛髮向上生長，青色柔軟，向右旋轉；第十四，身體呈現金色，其顏色微妙，勝過閻浮檀金；第十五，身體的光芒照耀一丈遠；第十六，面板薄而細滑，不沾染塵垢，蚊蟲無法停留；第十七，身體七處飽滿，兩腳底、兩手心、兩肩和脖頸都飽滿，字相清晰；第十八，兩腋下飽滿，像摩尼寶珠一樣；第十九，身體像獅子一樣雄壯；第二十，身體寬闊端正；第二十一，肩膀圓潤美好；第二十二，口中有四十顆牙齒；第二十三，牙齒潔白、整齊、緊密，且根部深固；第二十四，四顆犬齒最白最大；第二十五，臉頰方正，像獅子一樣；第二十六，品嚐食物時能嚐到最上等的味道，咽喉中有兩處津液流出；第二十七，舌頭大而柔軟，可以覆蓋整個面部，直到耳朵和髮際；第二十八，聲音深沉洪亮，像迦陵頻伽鳥的鳴叫聲；第二十九，眼睛的顏色像金精一樣明亮；第三十，眼睫毛像牛王一樣濃密；第三十一，眉毛之間有白毫，柔軟潔白如兜羅綿；第三十二，頭頂有肉髻隆起。』
'Venerable one, is what you observe certain to come to pass?' 'At that time, the sage again answered the king, saying: 'Great King! The prince possesses thirty-two excellent marks. First, his soles are flat, like the bottom of a box; second, his soles have the pattern of a thousand-spoked wheel, complete and perfect; third, his fingers and toes are longer than those of other people; fourth, his hands and feet are softer than other parts of his body; fifth, his heels are broad, full, and beautiful; sixth, his toes are connected by a web, surpassing others; seventh, his insteps are high and flat, matching his heels; eighth, his calves are slender and beautiful like those of an Eṇeya deer, like the king of Eṇeya deer; ninth, when standing, his hands can reach his knees; tenth, his genitals are hidden like those of a king of horses or elephants; eleventh, the proportions of his body, both lengthwise and widthwise, are balanced like a Nyagrodha tree; twelfth, each pore grows a single blue, soft hair, which curls to the right; thirteenth, the hairs grow upwards, blue, soft, and curling to the right; fourteenth, his body is golden, its color subtle, surpassing Jambudvipa gold; fifteenth, the light of his body shines for a distance of one fathom; sixteenth, his skin is thin and smooth, not stained by dust, and mosquitoes cannot stay on it; seventeenth, seven parts of his body are full, the soles of his feet, the palms of his hands, his shoulders, and his neck are all full, with clear marks; eighteenth, his armpits are full, like Mani jewels; nineteenth, his body is like a lion's, majestic; twentieth, his body is broad and upright; twenty-first, his shoulders are round and beautiful; twenty-second, he has forty teeth in his mouth; twenty-third, his teeth are white, even, close together, and deeply rooted; twenty-fourth, his four canine teeth are the whitest and largest; twenty-fifth, his cheeks are square, like a lion's; twenty-sixth, when tasting food, he can taste the finest flavors, and two kinds of fluid flow from his throat; twenty-seventh, his tongue is large and soft, able to cover his entire face, up to his ears and hairline; twenty-eighth, his voice is deep and resonant, like the call of a Kalaviṅka bird; twenty-ninth, the color of his eyes is like gold essence, bright; thirtieth, his eyelashes are thick like those of a king of cows; thirty-first, between his eyebrows is a white hair, soft and white like cotton; thirty-second, there is a fleshy protuberance on the top of his head.'
。具有如此相好之身，若在家者，年二十九，為轉輪聖王；若出家者，成一切種智，廣濟天人。然王太子，必當學道得成阿耨多羅三藐三菩提，不久當轉清凈法輪，利益天人開世間眼。我今年壽，已百二十，不久命終，生無想天，不睹佛興，不聞經法，故自悲耳。』
「又問仙人：『尊者向占言，有二種：一當作王；二成正覺；而今云何言決定成一切種智。』時仙人言：『我相之法，若有眾生，具三十二相，或生非處，又不明顯，此人必為轉輪聖王；若三十二相，皆得其處，又復明顯，此人必成一切種智。我觀大王太子諸相，皆得其所，又極明顯，是以決定知成正覺。』仙人為王說此語已，辭別而退。
「爾時白凈王既聞仙人決定之說，心懷愁惱，慮恐出家；即擇五百青衣賢明多智為作奶母，養視太子，其中或有乳者，或有抱者，或有浴者，或有浣濯者；如是等比，供給太子，皆悉具足
現代漢語譯本：『擁有如此美好的身相，如果在家，二十九歲時會成為轉輪聖王；如果出家，將會成就一切種智，廣度天人。然而，這位王太子必定會修習佛道，成就阿耨多羅三藐三菩提，不久將轉動清凈法輪，利益天人，開啟世間之眼。我今年壽命已一百二十歲，不久將命終，往生無想天，不能親眼見到佛陀出世，不能聽聞佛法，因此感到悲傷。』 『又問仙人：『尊者您之前占卜說，有兩種可能：一是成為國王；二是成就正覺；而現在為何說必定成就一切種智呢？』當時仙人說：『我所觀察的相法，如果眾生具有三十二相，但出生在不適當的地方，或者不明顯，這個人必定會成為轉輪聖王；如果三十二相都恰如其分，而且非常明顯，這個人必定會成就一切種智。我觀察大王的太子，他的各種相都恰如其分，而且極其明顯，因此我斷定他必定會成就正覺。』仙人對國王說完這些話后，就告辭離開了。 『當時，凈飯王聽聞仙人如此確定的說法，心中憂愁煩惱，擔心太子會出家；於是挑選了五百位身穿青衣、賢明多智的女子作為奶媽，照顧太子，其中有的負責餵奶，有的負責抱，有的負責洗浴，有的負責洗滌衣物；像這樣，各種方式來供養太子，一切都非常完備。』
English version: 'With such a fine physique, if he remains at home, at the age of twenty-nine, he will become a Chakravartin king; if he leaves home, he will attain all-knowing wisdom, extensively benefiting gods and humans. However, this crown prince will surely study the path and attain Anuttara-samyak-sambodhi, and soon turn the pure Dharma wheel, benefiting gods and humans and opening the eyes of the world. My life this year is already one hundred and twenty years, and soon I will die and be reborn in the realm of non-perception, unable to witness the Buddha's emergence, nor hear the Dharma, therefore I am saddened.' 'Then he asked the sage: 'Venerable one, your previous prediction stated two possibilities: one, to become a king; two, to attain enlightenment; but now why do you say he will definitely attain all-knowing wisdom?' At that time, the sage said: 'According to my observation of physiognomy, if a being possesses the thirty-two marks, but is born in an unsuitable place, or they are not clear, this person will surely become a Chakravartin king; if the thirty-two marks are all in their proper places, and are very clear, this person will surely attain all-knowing wisdom. I have observed the great king's crown prince, all his marks are in their proper places, and are extremely clear, therefore I am certain he will attain enlightenment.' After the sage spoke these words to the king, he bid farewell and departed. 'At that time, King Suddhodana, having heard the sage's definitive statement, was worried and troubled, fearing that the prince would leave home; so he selected five hundred wise and intelligent women dressed in blue to be wet nurses, to care for the prince, some of whom were responsible for nursing, some for holding, some for bathing, and some for washing clothes; in this way, they provided for the prince in all ways, and everything was complete.'
。又復別為起三時殿，溫涼寒暑，各自異處；其殿皆以七寶莊嚴，衣裳服飾，皆悉隨時；王恐太子棄家學道，使其城門開閉之聲聞四十里；又復擇取五百妓女，形容端正，不肥不瘦，不長不短，不白不黑，才能巧妙，各兼數技，皆以名寶，瓔珞其身，百人一番，迭代宿衛；于其殿前，列樹甘果，枝葉蔚映，花實繁茂；又有浴池，清凈澄潔，池邊香草，雜色蓮花，猗靡芬敷，不可稱計；異類之鳥，數百千種，光麗心目，趣悅太子。
「太子既生，始滿七日，其母命終，以懷太子功德大故，上生忉利，封受自然。太子自知，福德威重，無有女人堪受禮者，故因將終，托之而生。爾時太子姨母摩訶波阇波提，乳養太子，如母無異。時白凈王，敕作七寶天冠及以瓔珞，而與太子。太子年漸長大，為辦象、馬、牛、羊之車，凡是童子所玩好具，無不給與。爾時舉國人民，皆行仁惠，五穀豐熟，風雨以時，又無盜賊，快樂安隱，皆是太子福德力故。時王又以青衣所生是車匿等五百蒼頭，給侍太子。至年七歲，父王心念：『太子已大，宜令學書。』訪覓國中聰明婆羅門善諸書藝，請使令來以教太子。爾時有一婆羅門，名跋陀羅尼，與五百婆羅門，以為眷屬，來受王請
現代漢語譯本 又另外建造了三座宮殿，分別用於溫暖、涼爽和寒冷的時節，每個宮殿都用七寶裝飾得富麗堂皇。宮殿內的衣裳服飾，也隨著季節變化而更換。國王擔心太子會捨棄家庭去修行，就讓人把城門開關的聲音弄得四十里外都能聽到。他還挑選了五百名容貌端正的侍女，她們不胖不瘦，不高不矮，不白不黑，才藝精湛，每人兼具多種技能，身上佩戴著珍貴的珠寶瓔珞。她們分成一百人一組，輪流值夜守護。在宮殿前面，種植著各種甘甜的水果樹，枝繁葉茂，花朵和果實都非常繁盛。還有清澈見底的浴池，池邊長滿了香草和各種顏色的蓮花，婀娜多姿，香氣四溢，數不勝數。還有數百上千種奇異的鳥類，它們美麗的光彩令人賞心悅目，使太子感到愉悅。 太子出生后，剛滿七天，他的母親就去世了。因為懷有太子的功德很大，她升到了忉利天，享受著自然而來的福報。太子自己知道，他的福德威望非常高，沒有哪個女人能夠承受他的禮遇，所以他才藉著母親臨終之際，託生於此。當時，太子的姨母摩訶波阇波提，像母親一樣乳養太子。白凈王命令製作了七寶天冠和瓔珞，送給太子。太子漸漸長大，國王為他準備了象、馬、牛、羊等各種車輛，凡是孩童喜歡的玩具，沒有不供給的。當時，全國人民都實行仁愛，五穀豐收，風調雨順，沒有盜賊，生活快樂安寧，這都是因為太子的福德之力。國王又讓青衣所生的車匿等五百名僕人，侍奉太子。到了七歲，父王心想：『太子已經長大了，應該讓他學習書寫。』於是就在國內尋找聰明博學的婆羅門，精通各種書藝的，請他們來教導太子。當時，有一位名叫跋陀羅尼的婆羅門，帶著五百名婆羅門眷屬，前來接受國王的邀請。
English version Furthermore, three palaces were separately built, each for different seasons: warm, cool, and cold. These palaces were all adorned with seven treasures, and the clothing and attire within changed with the seasons. The king, fearing that the prince would abandon his home to pursue the path of enlightenment, had the city gates opened and closed with a sound that could be heard forty miles away. He also selected five hundred maidens of proper appearance, neither too fat nor too thin, neither too tall nor too short, neither too fair nor too dark, skilled in various arts, each possessing multiple talents. They were adorned with precious jewels and necklaces, and they served in shifts of one hundred, rotating their night watch. In front of the palace, sweet fruit trees were planted, their branches and leaves lush and vibrant, with abundant flowers and fruits. There were also bathing pools, clear and pure, with fragrant grasses and various colored lotuses growing along the edges, swaying gracefully and emitting a sweet fragrance beyond measure. Hundreds and thousands of different kinds of exotic birds, with their beautiful plumage, delighted the eyes and pleased the prince. When the prince was born, his mother passed away after just seven days. Because she had conceived the prince with great merit, she ascended to the Trayastrimsa Heaven, enjoying natural blessings. The prince himself knew that his merit and prestige were so great that no woman was worthy of receiving his respect, so he was born through his mother's passing. At that time, the prince's aunt, Mahaprajapati, nursed the prince as if he were her own son. King Suddhodana ordered the creation of a seven-jeweled crown and necklaces for the prince. As the prince grew older, the king provided him with carriages drawn by elephants, horses, cows, and sheep, and all the toys that children enjoy. At that time, the people of the entire kingdom practiced benevolence, the five grains were abundant, the weather was timely, there were no thieves, and everyone lived in happiness and peace, all due to the prince's merit. The king also assigned five hundred servants, including Channa, born of a blue-clad woman, to attend to the prince. When the prince reached the age of seven, the king thought, 'The prince has grown up, it is time for him to learn to write.' He sought out wise and learned Brahmins in the kingdom, skilled in various arts of writing, and invited them to teach the prince. At that time, a Brahmin named Bhadranika, along with five hundred Brahmin followers, came to accept the king's invitation.
。即白婆羅門言：『欲屈尊者為太子師，此可爾不？』婆羅門言：『當隨所知，以授太子。』時白凈王，更為太子起大學堂，七寶莊嚴，床㯓學具，極令精麗；卜擇吉日，即以太子與婆羅門，而令教之。爾時婆羅門，以四十九書字之本，教令讀之。於時太子見此事已，問其師言：『此何等書？閻浮提中，一切諸書，凡有幾種？』師即默然不知所答。又復問言：『此阿一字，有何等義？』師又默然亦不能答；內懷慚愧，即從座起，禮太子足而讚歎言：『太子初生行七步時，自言天人之中最尊最勝，此言不虛，唯愿為說閻浮提書凡有幾種。』太子答言：『閻浮提中，或有梵書，或佉樓書，或蓮花書，有如是等六十四種；此阿字者，是梵音聲，又此字義，是不可壞，亦是無上正真道義，凡如此義，無量無邊。』爾時婆羅門，深生慚愧。還至王所，而白王言：『大王！太子是天人中第一之師，云何而欲令我教耶？』爾時父王聞婆羅門言，倍生歡喜，嘆未曾有，即厚供養彼婆羅門，隨意所之。凡諸技藝典籍議論，天文地理，算數射御，太子皆悉自然知之
現代漢語譯本：於是，白婆羅門說道：『想請您屈尊擔任太子的老師，這可以嗎？』婆羅門回答說：『我將盡我所知，來教導太子。』當時，凈飯王為太子建造了一所大學堂，用七寶裝飾，床榻和學習用具都極其精美華麗；選擇吉日，就把太子交給婆羅門，讓他教導太子。那時，婆羅門用四十九個字母的書本教太子讀書。當時，太子看到這件事後，問他的老師說：『這是什麼書？在閻浮提中，所有的書，總共有多少種？』老師沉默不語，不知道如何回答。太子又問：『這個「阿」字，有什麼含義？』老師又沉默不語，也無法回答；內心感到慚愧，就從座位上站起來，禮拜太子的腳，讚歎說：『太子初生時走了七步，自己說在天人之中最尊貴最殊勝，這話不虛，希望您能為我們說說閻浮提的書總共有多少種。』太子回答說：『在閻浮提中，有的書是梵書，有的書是佉樓書，有的書是蓮花書，像這樣總共有六十四種；這個「阿」字，是梵語的聲音，而且這個字的含義是不可破壞的，也是無上正真道義，像這樣的含義，無量無邊。』當時，婆羅門深感慚愧。回到國王那裡，對國王說：『大王！太子是天人之中第一的老師，怎麼能讓我來教導他呢？』當時，父王聽到婆羅門的話，更加歡喜，讚歎從未有過，就厚待供養那位婆羅門，讓他隨意離去。凡是各種技藝、典籍、議論，天文地理，算術射箭駕車，太子都自然而然地知道。 現代漢語譯本：即白婆羅門說：『想請您屈尊做太子的老師，這可以嗎？』婆羅門說：『我將盡我所知，來教導太子。』當時，凈飯王又為太子建造了一所大學堂，用七寶裝飾，床榻和學習用具都極其精美華麗；選擇吉日，就把太子交給婆羅門，讓他教導太子。那時，婆羅門用四十九個字母的書本教太子讀書。當時，太子看到這件事後，問他的老師說：『這是什麼書？在閻浮提中，所有的書，總共有多少種？』老師沉默不語，不知道如何回答。太子又問：『這個「阿」字，有什麼含義？』老師又沉默不語，也無法回答；內心感到慚愧，就從座位上站起來，禮拜太子的腳，讚歎說：『太子初生時走了七步，自己說在天人之中最尊貴最殊勝，這話不虛，希望您能為我們說說閻浮提的書總共有多少種。』太子回答說：『在閻浮提中，有的書是梵書，有的書是佉樓書，有的書是蓮花書，像這樣總共有六十四種；這個「阿」字，是梵語的聲音，而且這個字的含義是不可破壞的，也是無上正真道義，像這樣的含義，無量無邊。』當時，婆羅門深感慚愧。回到國王那裡，對國王說：『大王！太子是天人之中第一的老師，怎麼能讓我來教導他呢？』當時，父王聽到婆羅門的話，更加歡喜，讚歎從未有過，就厚待供養那位婆羅門，讓他隨意離去。凡是各種技藝、典籍、議論，天文地理，算術射箭駕車，太子都自然而然地知道。
English version: Then the white Brahmin said, 'Would you condescend to be the teacher of the Crown Prince? Is this acceptable?' The Brahmin replied, 'I will teach the Crown Prince to the best of my knowledge.' At that time, King Suddhodana built a great hall for the Crown Prince, adorned with seven treasures, with beds and learning tools that were extremely exquisite and magnificent. He chose an auspicious day and entrusted the Crown Prince to the Brahmin to teach him. At that time, the Brahmin used a book of forty-nine letters to teach the Crown Prince to read. When the Crown Prince saw this, he asked his teacher, 'What kind of book is this? How many kinds of books are there in Jambudvipa?' The teacher remained silent, not knowing how to answer. The Crown Prince then asked, 'What is the meaning of this letter 'A'?' The teacher was again silent and unable to answer. Feeling ashamed, he rose from his seat, bowed at the Crown Prince's feet, and praised him, saying, 'When the Crown Prince was born, he took seven steps and declared himself the most honored and supreme among gods and humans. This statement is not false. I hope you can tell us how many kinds of books there are in Jambudvipa.' The Crown Prince replied, 'In Jambudvipa, there are Brahmi scripts, Kharosthi scripts, lotus scripts, and so on, totaling sixty-four kinds. This letter 'A' is a sound in Sanskrit, and the meaning of this letter is indestructible, and it is also the meaning of the supreme and true path. Such meanings are limitless and boundless.' At that time, the Brahmin felt deeply ashamed. He returned to the king and said to him, 'Your Majesty! The Crown Prince is the foremost teacher among gods and humans. How can you ask me to teach him?' At that time, the father king, upon hearing the Brahmin's words, was even more delighted and praised it as unprecedented. He generously provided for the Brahmin and allowed him to leave as he wished. All kinds of skills, classics, discussions, astronomy, geography, arithmetic, archery, and chariot driving, the Crown Prince knew them all naturally. English version: Then the white Brahmin said: 'Would you condescend to be the Crown Prince's teacher? Is this acceptable?' The Brahmin said: 'I will teach the Crown Prince to the best of my knowledge.' At that time, King Suddhodana built another great hall for the Crown Prince, adorned with seven treasures, with beds and learning tools that were extremely exquisite and magnificent; choosing an auspicious day, he entrusted the Crown Prince to the Brahmin to teach him. At that time, the Brahmin used a book of forty-nine letters to teach the Crown Prince to read. When the Crown Prince saw this, he asked his teacher: 'What kind of book is this? In Jambudvipa, how many kinds of books are there in total?' The teacher remained silent, not knowing how to answer. The Crown Prince then asked: 'What is the meaning of this letter 'A'?' The teacher was again silent and unable to answer; feeling ashamed, he rose from his seat, bowed at the Crown Prince's feet, and praised him, saying: 'When the Crown Prince was born, he took seven steps and declared himself the most honored and supreme among gods and humans. This statement is not false. I hope you can tell us how many kinds of books there are in Jambudvipa.' The Crown Prince replied: 'In Jambudvipa, there are Brahmi scripts, Kharosthi scripts, lotus scripts, and so on, totaling sixty-four kinds; this letter 'A' is a sound in Sanskrit, and the meaning of this letter is indestructible, and it is also the meaning of the supreme and true path. Such meanings are limitless and boundless.' At that time, the Brahmin felt deeply ashamed. He returned to the king and said to him: 'Your Majesty! The Crown Prince is the foremost teacher among gods and humans. How can you ask me to teach him?' At that time, the father king, upon hearing the Brahmin's words, was even more delighted and praised it as unprecedented. He generously provided for the Brahmin and allowed him to leave as he wished. All kinds of skills, classics, discussions, astronomy, geography, arithmetic, archery, and chariot driving, the Crown Prince knew them all naturally.
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◎過去現在因果經卷第一 大正藏第 03 冊 No. 0189 過去現在因果經
過去現在因果經卷第二
宋天竺三藏求那跋陀羅譯◎
「爾時太子至年十歲，諸釋種中，五百童子，皆亦同年。太子從弟提婆達多，次名難陀，次名孫陀罹難陀等；或有三十相、三十一相者，或復雖有三十二相，相不分明；各閑伎藝，有大筋力。時提婆達多等五百童子，既聞太子諸藝皆通，名徹十方，共相謂言：『太子雖復聰明智慧，善解書論，至於力膂，詎勝我等！』欲與太子較其勇健。爾時父王，又訪國中善知射者，而召之來，令教太子，即往後園，欲射鐵鼓；提婆達多等五百童子，亦悉隨從。時師即便授一小弓而與太子，太子含笑而問之言：『以此與我，欲作何等？』射師答言：『欲令太子射此鐵鼓。』太子又言：『此弓力弱，更求如是七弓將來。』師即授與，太子便執七弓，以射一箭，過七鐵鼓。時彼射師，往白王言：『大王！太子自知射藝，以一箭力，射過七鼓，閻浮提中無能等者。云何令我為作師耶？』
「爾時白凈王聞此語已，心大歡喜，而自念言：『我子聰明，書論算數四遠悉知；而其射藝四方人民，未有知者
現代漢語譯本 ◎過去現在因果經卷第一 大正藏第 03 冊 No. 0189 過去現在因果經
過去現在因果經卷第二
宋天竺三藏求那跋陀羅譯◎
『爾時太子至年十歲，諸釋種中，五百童子，皆亦同年。太子從弟提婆達多，次名難陀，次名孫陀罹難陀等；或有三十相、三十一相者，或復雖有三十二相，相不分明；各閑伎藝，有大筋力。時提婆達多等五百童子，既聞太子諸藝皆通，名徹十方，共相謂言：『太子雖復聰明智慧，善解書論，至於力膂，詎勝我等！』欲與太子較其勇健。爾時父王，又訪國中善知射者，而召之來，令教太子，即往後園，欲射鐵鼓；提婆達多等五百童子，亦悉隨從。時師即便授一小弓而與太子，太子含笑而問之言：『以此與我，欲作何等？』射師答言：『欲令太子射此鐵鼓。』太子又言：『此弓力弱，更求如是七弓將來。』師即授與，太子便執七弓，以射一箭，過七鐵鼓。時彼射師，往白王言：『大王！太子自知射藝，以一箭力，射過七鼓，閻浮提中無能等者。云何令我為作師耶？』
『爾時白凈王聞此語已，心大歡喜，而自念言：『我子聰明，書論算數四遠悉知；而其射藝四方人民，未有知者』
English version ◎Past and Present Cause and Effect Sutra, Volume 1 Taisho Tripitaka Volume 03, No. 0189, Past and Present Cause and Effect Sutra
Past and Present Cause and Effect Sutra, Volume 2
Translated by Tripitaka Gunabhadra of Tianzhu during the Song Dynasty◎
'At that time, when the prince reached the age of ten, among the Shakya clan, there were five hundred boys of the same age. The prince's cousin, Devadatta, followed by Nanda, and then Sundarananda, and others; some had thirty marks, some thirty-one marks, and some, although having thirty-two marks, their marks were not clear; each was skilled in various arts and had great physical strength. When Devadatta and the five hundred boys heard that the prince was proficient in all arts and his name was known in all directions, they said to each other: 『Although the prince is intelligent and wise, and well-versed in writing and discourse, as for physical strength, how can he surpass us!』 They wanted to compete with the prince in courage and strength. At that time, the king also sought out the best archer in the kingdom and summoned him to teach the prince. They went to the back garden to shoot at iron drums; Devadatta and the five hundred boys also followed. The teacher then handed a small bow to the prince, and the prince smiled and asked: 『What do you want me to do with this?』 The archer replied: 『I want the prince to shoot this iron drum.』 The prince then said: 『This bow is weak, bring seven such bows.』 The teacher then handed them over, and the prince held seven bows, shot one arrow, and passed through seven iron drums. At that time, the archer went to the king and said: 『Great King! The prince knows archery himself. With the power of one arrow, he shot through seven drums. There is no one in Jambudvipa who can match him. Why would you have me be his teacher?』
'At that time, King Suddhodana, upon hearing this, was greatly delighted and thought to himself: 『My son is intelligent, and his knowledge of writing, discourse, and mathematics is known far and wide; but his archery skills are not known to the people in all directions.』
。』即敕太子及提婆達多等五百童子，又復擊鼓唱令國界：『太子薩婆悉達，卻後七日當出後園，欲試武藝；諸人民中有勇力者，可悉來此。』到第七日，提婆達多與六萬眷屬，最先出城。於時有一大象，當城門住，此諸軍眾，皆不敢前，提婆達多問諸人言：『何故住此而不前耶？』諸人答言：『有一大象，當門而立，舉眾畏之，故不敢前。』提婆達多聞此言已，獨前象所，以手搏頭，即便躄地；於是軍眾次第得過。爾時難陀又與眷屬亦欲出城，其諸軍眾徐步漸前，難陀即問：『何故行遲？』諸人答言：『提婆達多手搏一象，躄在城門，妨行者路，以是故遲。』難陀即便前至象所，以足指挑象，擲著路傍；無數人眾，聚共看之。爾時太子與十萬眷屬，前後圍繞，始出城門，見於路傍人眾聚看即便問曰：『此諸人輩，為何所看？』從人答言：『提婆達多手搏一象，躄在城門，妨人行路；難陀次出，以足指挑擲著於此，是故行人悉聚看之。』於是太子即自念言：『今者正是現力之時。』太子便即以手執象，擲著城外，還以手接，不令傷損；象又還穌，無所苦痛。時諸人民，嘆未曾有。王聞此已，深生奇特。
「如是太子及提婆達多並與難陀，四遠人民，皆悉來集，在彼園中
現代漢語譯本：於是，（國王）下令太子和提婆達多等五百童子，又擊鼓通告全國：『太子薩婆悉達，七日後將出後園，要比試武藝；所有人民中有勇猛有力者，都可以來這裡。』到了第七天，提婆達多帶著六萬眷屬，最先出城。當時有一頭大象，擋在城門口，這些軍隊都不敢上前，提婆達多問眾人說：『為什麼停在這裡不前進呢？』眾人回答說：『有一頭大象，擋在門口，大家都很害怕它，所以不敢前進。』提婆達多聽了這話，獨自走到象前，用手拍打象頭，大象立刻倒地；於是軍隊才依次通過。當時難陀也帶著眷屬想要出城，他的軍隊慢慢地向前走，難陀就問：『為什麼走得這麼慢？』眾人回答說：『提婆達多用手打倒了一頭象，倒在城門口，妨礙了行人，所以才慢。』難陀就走到像那里，用腳趾挑起大象，扔到路邊；無數的人都聚在一起觀看。這時太子帶著十萬眷屬，前後簇擁著，才出城門，看到路邊人們聚在一起觀看，就問：『這些人都在看什麼？』隨從的人回答說：『提婆達多用手打倒了一頭象，倒在城門口，妨礙了行人；難陀隨後出來，用腳趾把象挑起來扔到這裡，所以行人都聚在一起觀看。』於是太子就自己想：『現在正是展現力量的時候。』太子就用手抓住大象，扔到城外，又用手接住，不讓它受傷；大象又活了過來，沒有痛苦。當時的人民，都驚歎從未見過這樣的事。國王聽到這件事後，也感到非常驚奇。 就這樣，太子和提婆達多以及難陀，四面八方的人民，都聚集到那個園子里。
English version: Then, (the king) ordered the crown prince and Devadatta, along with five hundred other youths, and also had drums beaten to announce throughout the kingdom: 'Crown Prince Sarvasiddha will, seven days from now, go to the back garden to test his martial skills; all people who are brave and strong may come here.' On the seventh day, Devadatta, with sixty thousand followers, was the first to leave the city. At that time, there was a large elephant blocking the city gate, and the troops did not dare to advance. Devadatta asked the people, 'Why are you stopping here and not moving forward?' The people replied, 'There is a large elephant blocking the gate, and everyone is afraid of it, so they dare not go forward.' Upon hearing this, Devadatta went alone to the elephant, struck its head with his hand, and the elephant immediately fell to the ground; then the troops were able to pass through in order. At that time, Nanda also wanted to leave the city with his followers, and his troops were moving slowly. Nanda asked, 'Why are you moving so slowly?' The people replied, 'Devadatta struck down an elephant with his hand, and it fell at the city gate, blocking the way for pedestrians, which is why we are slow.' Nanda then went to the elephant, picked it up with his toe, and threw it to the side of the road; countless people gathered to watch. At this time, the crown prince, surrounded by one hundred thousand followers, finally left the city gate. Seeing the people gathered by the road, he asked, 'What are these people watching?' The attendants replied, 'Devadatta struck down an elephant with his hand, and it fell at the city gate, blocking the way for pedestrians; Nanda then came out, picked up the elephant with his toe, and threw it here, so the pedestrians are all gathered to watch.' Then the crown prince thought to himself, 'Now is the time to show my strength.' The crown prince then grabbed the elephant with his hand, threw it outside the city, and then caught it with his hand, preventing it from being injured; the elephant revived and felt no pain. The people at that time were amazed, having never seen such a thing. The king, upon hearing this, was also greatly astonished. Thus, the crown prince, Devadatta, and Nanda, along with people from all directions, gathered in that garden.
。爾時彼園，種種莊嚴，施列金鼓、銀鼓、鍮石之鼓、銅鐵等鼓，各有七枚。爾時提婆達多，最先射之，徹三金鼓；次及難陀，亦徹三鼓；諸來人眾，悉皆雅嘆。爾時群臣，白太子言：『提婆達多及與難陀，皆已射訖，今者次第正在太子，唯愿太子射此諸鼓。』如是三請，太子曰：『善！』而語之言：『若欲使我射諸鼓者，此弓力弱，更覓強者。』諸臣答言：『太子祖王有一良弓，今在王庫。』太子語言：『便可取來。』弓既至已，太子即牽以放一箭，徹過諸鼓，然後入池，泉水流出，又亦穿過大鐵圍山。
「爾時提婆達多又與難陀，共相撲戲，二人力等，亦無勝者。太子又前，手執二弟，躄之於地，以慈力故不令傷痛。爾時四遠諸人民眾，既見太子有如此力，高聲唱言：『白凈王太子，非但智慧勝一切人，其力勇健亦無等者。』莫不嘆伏，益生恭敬。
「爾時白凈王，即會諸臣而共議言：『太子今者年已長大，智慧勇健，皆悉具足，今宜應以四大海水灌太子頂。』又復敕下余小國王：『卻後二月八日，灌太子頂，皆可來集。』至二月八日，諸餘國王並及仙人婆羅門等，皆悉雲集
現代漢語譯本：當時那個園林，有各種各樣的裝飾，陳列著金鼓、銀鼓、黃銅鼓、銅鐵等鼓，每種鼓各有七面。當時提婆達多最先射箭，射穿了三面金鼓；接著難陀也射穿了三面鼓；所有來觀看的人都讚歎不已。當時大臣們對太子說：『提婆達多和難陀都已經射完了，現在輪到太子了，希望太子射這些鼓。』這樣請求了三次，太子說：『好！』然後對他們說：『如果想讓我射這些鼓，這把弓太弱了，需要找一把更強的。』大臣們回答說：『太子的祖父有一把好弓，現在在王室的倉庫里。』太子說：『可以把它拿來。』弓拿來后，太子拉弓射出一箭，穿過了所有的鼓，然後射入池塘，泉水涌出，又穿過了大鐵圍山。 當時提婆達多又和難陀一起摔跤，兩人力氣相當，不分勝負。太子又上前，抓住兩個弟弟，把他們摔倒在地，因為有慈悲的力量，沒有讓他們受傷。當時四面八方的人民群眾，看到太子有如此神力，高聲喊道：『凈飯王的太子，不僅智慧勝過所有人，他的力量和勇猛也是無人能比的。』沒有不歎服的，更加恭敬。 當時凈飯王，召集大臣們一起商議說：『太子現在已經長大成人，智慧和勇猛都具備了，現在應該用四大海的水灌太子頂。』又下令給其他小國王：『在兩個月后的二月八日，為太子灌頂，大家都來參加。』到了二月八日，其他國王以及仙人、婆羅門等，都聚集來了。
English version: At that time, that garden was adorned with various decorations, displaying gold drums, silver drums, brass drums, copper and iron drums, each type having seven drums. At that time, Devadatta shot first, piercing through three gold drums; then Nanda also pierced through three drums; all the onlookers were full of admiration. At that time, the ministers said to the prince: 'Devadatta and Nanda have already finished shooting, now it is the prince's turn, we hope the prince will shoot these drums.' After requesting three times, the prince said: 'Good!' Then he said to them: 'If you want me to shoot these drums, this bow is too weak, I need to find a stronger one.' The ministers replied: 'The prince's grandfather has a good bow, which is now in the royal treasury.' The prince said: 'Then bring it here.' After the bow was brought, the prince drew it and shot an arrow, which pierced through all the drums, then entered the pond, causing spring water to gush out, and also pierced through the great iron mountain. At that time, Devadatta and Nanda wrestled together, their strength was equal, and neither could win. The prince then stepped forward, grabbed his two younger brothers, and threw them to the ground, but because of his compassionate power, he did not hurt them. At that time, the people from all directions, seeing the prince's great power, shouted loudly: 'The prince of King Suddhodana, not only is his wisdom superior to all, his strength and courage are also unmatched.' Everyone was full of admiration and became more respectful. At that time, King Suddhodana, gathered his ministers and discussed: 'The prince is now grown up, his wisdom and courage are all complete, now we should use the water from the four great oceans to consecrate the prince.' He also ordered the other small kings: 'On the eighth day of the second month, two months from now, we will consecrate the prince, everyone should come and attend.' On the eighth day of the second month, the other kings, as well as the immortals and Brahmins, all gathered.
。懸繒幡蓋，燒香散花，鳴鐘擊鼓，作諸伎樂；以七寶器，盛四海水，諸仙人眾，各各頂戴授婆羅門；如是乃至遍及諸臣，悉已頂戴，傳授與王。時王即以灌太子頂，以七寶印而用付之，又擊大鼓，高聲唱言：『今立薩婆悉達以為太子。』爾時虛空天、龍、夜叉、人非人等，作天伎樂，異口同音贊言：『善哉！』當於迦毗羅旆兜國立太子時，餘八國王，亦於是日同立太子。
「爾時太子，啟王出遊，王即聽許。時王即與太子並諸群臣，前後導從，按行國界，次復前行；到王田所，即便止息，閻浮樹下，看諸耕人。爾時凈居天，化作壤蟲，烏隨啄之。太子見已，起慈悲心，眾生可愍，互相吞食；即便思惟：『離欲界愛，如是乃至得四禪地。』日光昕赫，樹為曲枝，隨蔭太子。爾時白凈王，四面推求，問覓太子；從人答曰：『太子今在閻浮樹下。』時王即便與諸群臣，往彼樹所，未至之間，遙見太子端坐思惟，又見彼樹曲蔭其軀，深生奇特。時王即前執太子手問言：『汝今何故在於此坐？』太子答言：『觀諸眾生，更相吞食，甚可傷愍。』王聞此語，心生憂惱，慮其出家，宜急婚娉以悅其意，即便呼之：『俱共還國。』太子答言：『愿停於此。』王聞其語，心即念言：『彼阿私陀往日所說，太子今者將如其言
現代漢語譯本：懸掛著綵帶幡旗，焚香散花，敲鐘擊鼓，演奏各種樂曲；用七寶器皿盛滿四海之水，眾仙人各自頂戴著，授予婆羅門；像這樣一直傳遍到各位大臣，都已頂戴，再傳授給國王。當時國王就用這水灌注太子的頭頂，用七寶印章交付給他，又敲響大鼓，高聲宣告說：『現在立薩婆悉達為太子。』那時，天空中的天神、龍、夜叉、人非人等，演奏著天上的樂曲，異口同聲地讚歎說：『太好了！』當在迦毗羅衛國冊立太子時，其餘八個國王，也在同一天冊立太子。 現代漢語譯本：當時，太子請求國王允許他出游，國王就答應了。當時國王就和太子以及各位大臣，前後引導跟隨，巡視國境，然後繼續前行；到達王家的田地，就停下來休息，在閻浮樹下，觀看耕田的人們。當時，凈居天神變化成壤蟲，烏鴉跟在後面啄食。太子看到后，生起慈悲之心，眾生可憐，互相吞食；就思索道：『要離開欲界的愛慾，像這樣乃至得到四禪的境界。』陽光明媚，樹枝彎曲，隨著太子的位置遮蔽著他。當時，白凈王四處尋找，詢問太子的下落；有人回答說：『太子現在在閻浮樹下。』當時國王就和各位大臣，前往那棵樹的地方，還沒到的時候，遠遠地看見太子端坐思惟，又看見那棵樹彎曲著樹枝遮蔽著他的身體，心中感到非常奇特。當時國王就上前拉著太子的手問道：『你現在為什麼坐在這裡？』太子回答說：『看到眾生，互相吞食，非常可憐。』國王聽到這話，心中感到憂愁，擔心他會出家，應該趕緊為他娶妻來使他高興，就呼喚他說：『一起回國吧。』太子回答說：『我願意在這裡停留。』國王聽到這話，心中就想到：『那位阿私陀過去所說的話，太子現在將要像他說的那樣了。』
English version: Hanging banners and canopies, burning incense and scattering flowers, ringing bells and beating drums, performing various music; using seven-jeweled vessels to hold the water of the four seas, the various immortals each wearing it on their heads, and bestowing it upon the Brahmins; in this way, it was passed down to all the ministers, who all wore it on their heads, and then passed it on to the king. At that time, the king used this water to anoint the crown of the prince, and gave him the seven-jeweled seal, and then beat the big drum, proclaiming loudly: 'Now, we establish Sarvasiddhartha as the crown prince.' At that time, the gods, dragons, yakshas, and non-humans in the sky, played heavenly music, and praised in unison: 'Excellent!' When the crown prince was established in Kapilavastu, the other eight kings also established their crown princes on the same day. English version: At that time, the prince asked the king for permission to go out for a tour, and the king agreed. At that time, the king, along with the prince and all the ministers, led and followed, inspecting the borders of the kingdom, and then continued forward; arriving at the royal fields, they stopped to rest, under the Jambudvipa tree, watching the people plowing the fields. At that time, the Pure Abode gods transformed into earthworms, and crows followed behind pecking at them. When the prince saw this, he felt compassion, that sentient beings were pitiful, devouring each other; he then thought: 'To leave the desires of the desire realm, and thus attain the four dhyanas.' The sunlight was bright, and the branches of the tree bent, shading the prince according to his position. At that time, King Suddhodana searched everywhere, asking about the prince's whereabouts; someone replied: 'The prince is now under the Jambudvipa tree.' At that time, the king, along with all the ministers, went to that tree, and before they arrived, they saw the prince sitting in meditation, and also saw that the tree bent its branches to shade his body, and felt very strange. At that time, the king went forward and took the prince's hand, asking: 'Why are you sitting here now?' The prince replied: 'Seeing sentient beings, devouring each other, it is very pitiful.' When the king heard this, he felt worried, fearing that he would leave home, and should quickly marry him to please him, and called out to him: 'Let's go back to the kingdom together.' The prince replied: 'I wish to stay here.' When the king heard this, he thought: 'What that Asita said in the past, the prince will now be as he said.'
。』王即流淚重喚：『還國。』太子既見父王如此，即便隨從，歸於所止。王恐愁憂，不樂在家，更增妓女，而娛樂之。
「爾時太子，至年十七，王集諸臣，而共議言：『太子今者年已長大，宜應為其訪索婚所。』諸臣答言：『有一釋種婆羅門，名摩訶那摩，其人有女，名耶輸陀羅，顏容端正，聰明智慧，賢才過人，禮儀備舉，有如是德，堪太子妃。』王即答言：『若如卿語，便為納之。』王還宮內，即敕宮中聰明有智舊宿女人：『汝可往至摩訶那摩長者之家，瞻看其女，容儀禮行，為何如耶？可停于彼至滿七日。』受王敕已，即便往彼長者之家，於七日中，具觀此女。還答王言：『我觀此女，容貌端正，威儀進止，無與等者。』王聞其言，極大歡喜，即便遣人語摩訶那摩言：『太子年長，欲為納妃。』諸臣並言：『汝女淑令，宜堪此舉，今欲相屈。』時摩訶那摩，答王使言：『謹奉敕旨。』王即令諸臣擇采吉日，遣車萬乘，而往迎之。既至宮已，具足太子婚姻之禮，又復更增諸妓女眾，晝夜娛樂。爾時太子，恒與其妃，行、住、坐、臥，未曾不俱；初自無有世俗之意，于靜夜中，但修禪觀。時王日日問諸婇女：『太子與妃，相接近不？』婇女答言：『不見太子有夫婦道
現代漢語譯本：國王聽了，立刻流著眼淚重複說：『回國吧。』太子看到父王這樣，就跟隨他，回到住處。國王擔心他憂愁，在家不快樂，就更加增添了歌舞伎樂，來娛樂他。 當時太子到了十七歲，國王召集大臣們，一起商議說：『太子現在年紀已經大了，應該為他尋找合適的婚配對象。』大臣們回答說：『有一位釋迦族的婆羅門，名叫摩訶那摩，他有一個女兒，名叫耶輸陀羅，容貌端莊美麗，聰明智慧，賢能才華過人，禮儀周全，具有這樣的美德，可以做太子的妃子。』國王立刻回答說：『如果像你們說的那樣，就娶她吧。』國王回到宮中，就命令宮中聰明有智慧的老宮女：『你們可以去摩訶那摩長者的家中，觀察他的女兒，容貌儀態，行為舉止，怎麼樣？可以在那裡停留七天。』老宮女接受國王的命令后，就前往長者的家中，在七天中，仔細觀察了這個女子。回來后回答國王說：『我觀察這個女子，容貌端正美麗，威儀舉止，沒有人能比得上。』國王聽了這話，非常高興，就派人告訴摩訶那摩說：『太子年紀大了，想要為他娶妃。』大臣們都說：『你的女兒賢淑美好，適合這門婚事，現在想請你同意。』當時摩訶那摩，回答國王的使者說：『謹遵旨意。』國王就命令大臣們選擇吉日，派遣一萬輛車，前去迎娶。到了宮中后，舉行了太子結婚的全部禮儀，又增加了許多歌舞伎樂，日夜娛樂。當時太子，總是和他的妃子，行走、站立、坐著、躺著，沒有不在一起的時候；起初就沒有世俗的念頭，在安靜的夜晚，只是修習禪定。當時國王每天都問宮女們：『太子和妃子，親近嗎？』宮女們回答說：『沒有看到太子有夫婦之道。』
English version: The king, upon hearing this, immediately wept and repeated, 'Return to the kingdom.' The prince, seeing his father in such a state, then followed him back to his residence. The king, fearing his sorrow and unhappiness at home, further increased the music and entertainment to amuse him. At that time, when the prince reached the age of seventeen, the king gathered his ministers and discussed, 'The prince is now of age, and we should seek a suitable marriage partner for him.' The ministers replied, 'There is a Brahmin of the Shakya clan named Mahānāma, who has a daughter named Yaśodharā. She is of dignified and beautiful appearance, intelligent and wise, with outstanding talent and virtue, and is well-versed in etiquette. She possesses such qualities and is suitable to be the prince's consort.' The king immediately replied, 'If it is as you say, then we shall marry her.' The king returned to the palace and ordered the wise and experienced old palace women, 'You may go to the house of the elder Mahānāma and observe his daughter, her appearance, demeanor, and conduct. You may stay there for seven days.' Having received the king's order, the old palace women went to the elder's house and carefully observed the woman for seven days. Upon returning, they replied to the king, 'I have observed this woman, her appearance is dignified and beautiful, her demeanor and conduct are unmatched.' The king, upon hearing this, was greatly pleased and sent a messenger to tell Mahānāma, 'The prince is of age and wishes to take a wife.' The ministers all said, 'Your daughter is virtuous and suitable for this marriage, and we now seek your consent.' At that time, Mahānāma replied to the king's messenger, 'I respectfully obey the decree.' The king then ordered the ministers to choose an auspicious day and sent ten thousand carriages to escort her. Upon arriving at the palace, the full marriage rites of the prince were performed, and even more music and entertainment were added, day and night. At that time, the prince was always with his consort, walking, standing, sitting, and lying down, never apart; from the beginning, he had no worldly thoughts, and in the quiet of the night, he only practiced meditation. At that time, the king asked the palace women every day, 'Are the prince and his consort intimate?' The palace women replied, 'We have not seen the prince engage in marital relations.'
。』王聞此語，愁憂不樂，更增妓女，而娛樂之；如是經時，猶不接近，時王深疑恐不能男。
「爾時太子，聞諸妓女歌詠，園林花果茂盛，流泉清涼，太子忽便欲出遊觀；即遣妓女，往白王言：『在宮日久，樂欲暫出園林遊戲。』王聞此語，心生歡喜，而自念言：『太子當是不樂在宮行夫婦禮，所以求出園林去耳。』即便聽之，敕諸群臣：『整治園觀，所經道路，皆令清凈。』太子即便往至王所頭面禮足，辭出而去。時王即便敕一舊臣聰明智慧善言辯者，令從太子。爾時太子，與諸官屬，前後導從，出城東門，國中人民，聞太子出，男女盈路，觀者如雲。時凈居天，化作老人，頭白背傴，拄杖羸步。太子即便問從者言：『此為何人？』從者答曰：『此老人也。』太子又問：『何謂為老。』答曰：『此人昔日曾經嬰兒童子少年，遷謝不住，遂至根熟，形變色衰，飲食不消，氣力虛微，坐起苦極，余命無幾，故謂為老。』太子又問：『唯此人老？一切皆然？』從者答言：『一切皆悉應當如此。』爾時太子，聞是語已，生大苦惱，而自念言：『日月流邁，時變歲移，老至如電，身安足恃！我雖富貴，豈獨免耶？云何世人，而不怖畏？』太子從本以來，不樂處世，又聞此事，益生厭離；即回車還，愁思不樂
『王聽到這話，更加憂愁不樂，（宮女們）就更加賣力地歌舞娛樂他；這樣過了一段時間，（太子）仍然不親近（女色），這時國王深深懷疑（太子）可能不能生育男子。 『那時，太子聽到宮女們的歌唱，看到園林花果茂盛，流水清涼，太子忽然就想出去遊玩觀賞；就派人去告訴國王說：『在宮裡待久了，想暫時出去園林遊玩。』國王聽到這話，心裡很高興，心想：『太子大概是不喜歡在宮裡行夫妻之禮，所以才要求出去園林吧。』就答應了他，命令群臣：『整治園林，所經過的道路，都要打掃乾淨。』太子就去到國王那裡，頭面禮足，告辭離去。這時國王就命令一位老臣，聰明智慧，善於言辭辯論的人，跟隨太子。當時太子，和眾官屬，前後引導跟隨，出城東門，國中人民，聽到太子出來，男女擠滿道路，觀看的人像云一樣。這時凈居天，化作一個老人，頭髮花白，彎腰駝背，拄著枴杖，步履蹣跚。太子就問隨從的人說：『這是什麼人？』隨從的人回答說：『這是老人。』太子又問：『什麼是老？』回答說：『這個人以前曾經是嬰兒、兒童、少年，（隨著時間）遷變不停，最終到了根基成熟，形體改變，顏色衰敗，飲食不消化，氣力虛弱，坐起都非常痛苦，剩下的壽命不多了，所以叫做老。』太子又問：『只有這個人老嗎？所有的人都這樣嗎？』隨從的人回答說：『所有的人都應當這樣。』那時太子，聽到這話后，產生極大的苦惱，心想：『日月流逝，時間變化，歲月遷移，衰老來得像閃電一樣，身體怎麼能依靠呢！我雖然富貴，難道能獨自免除嗎？為什麼世人，都不感到害怕呢？』太子從本來就不喜歡處世，又聽到這件事，更加厭惡世俗；就調轉車子回去，憂愁思慮，不快樂。
『Upon hearing this, the king became even more worried and unhappy. The palace women then increased their efforts to entertain him with singing and dancing. After some time, the prince still did not show any interest in women, and the king began to deeply suspect that the prince might not be able to produce a male heir.』 『At that time, the prince, hearing the songs of the palace women and seeing the lush flowers and fruits in the gardens and the clear, cool streams, suddenly desired to go out for a stroll and sightseeing. He immediately sent someone to inform the king, saying, 『Having stayed in the palace for a long time, I wish to temporarily go out to the gardens for some recreation.』 Upon hearing this, the king was very pleased and thought to himself, 『The prince probably dislikes engaging in marital relations in the palace, which is why he is requesting to go to the gardens.』 He then agreed and ordered his ministers, 『Prepare the gardens and ensure that the roads we will travel are clean.』 The prince then went to the king, bowed his head to his feet, and bid farewell. The king then ordered an old minister, who was intelligent, wise, and skilled in debate, to accompany the prince. At that time, the prince, along with his officials, led the way and followed behind, exiting the east gate of the city. The people of the kingdom, upon hearing that the prince was coming out, filled the streets, and the onlookers were like clouds. At this time, a Pure Abode Heaven being transformed into an old man, with white hair, a hunched back, leaning on a cane, and walking with difficulty. The prince then asked his attendant, 『Who is this person?』 The attendant replied, 『This is an old man.』 The prince then asked, 『What is old age?』 The attendant replied, 『This person was once an infant, a child, and a youth, but with the passage of time, he has changed and aged. His form has changed, his color has faded, his digestion is poor, his strength is weak, sitting and standing are painful, and his remaining life is short, therefore he is called old.』 The prince then asked, 『Is only this person old? Is everyone like this?』 The attendant replied, 『Everyone will be like this.』 At that time, the prince, upon hearing this, felt great distress and thought to himself, 『The sun and moon pass, time changes, and years move on. Old age comes like lightning. How can the body be relied upon! Although I am wealthy and noble, can I alone be exempt? Why are the people of the world not afraid?』 The prince, who had never enjoyed worldly life, upon hearing this, became even more disgusted with the world. He immediately turned his carriage around and returned, filled with worry and unhappiness.』
。時王聞已，心懷煎憂，恐其學道；更增妓女，以娛樂之。
「爾時太子，復經少時，啟王出遊。王聞此言，心生憂慮，而自念言：『太子前出，逢見老人，憂愁不樂，今者云何，而復求出？』王愛太子，不忍違異，僶俯從之；即集諸臣，而共議言：『太子前者出城東門，逢見老人，還輒不樂；今者已復求出遊觀，吾不能免，遂復許之。』諸臣答言：『當更嚴敕外諸官屬，修治道路，懸繒幡蓋，散華燒香，皆使華麗，無令臭穢諸不凈潔，及以老病在道側也。』
「爾時迦毗羅旆兜城四門之外，各有一園，樹木花果，浴池樓觀，種種莊嚴，皆悉無異。王問諸臣：『外諸園觀，何者為勝？』諸臣答言：『外諸園觀，皆等無異，如忉利天歡喜之園。』王又敕言：『太子前出，已從東門；今者可令從南門出。』爾時太子，百官導從，出城南門。時凈居天，化作病人，身瘦腹大，喘息呻吟，骨消肉竭，顏貌痿黃，舉身戰掉，不能自持，兩人扶腋，在於路側。太子即問：『此為何人？』從者答曰：『此病人也。』太子又問：『何謂為病？』答曰：『夫謂病者，皆由嗜慾，飲食無度，四大不調，轉變成病，百節苦痛，氣力虛微，飲食寡少，眠臥不安，雖有身手，不能自運，要假他力，然後坐起
現代漢語譯本：當時國王聽聞此事，心中焦慮憂愁，擔心他會去學道，就更加增添了娛樂活動來使他快樂。 『那時，太子過了一段時間，又請求國王出遊。國王聽到這話，心中憂慮，自己思忖道：『太子上次出去，遇見老人，憂愁不樂，現在為什麼又要請求外出呢？』國王疼愛太子，不忍心違揹他的意願，勉強答應了他；於是召集各位大臣，一起商議說：『太子上次從東門出城，遇見老人，回來就不高興；現在又請求外出遊玩，我不能拒絕，就又答應了他。』大臣們回答說：『應當更加嚴厲地命令外面的各級官員，修整道路，懸掛綵帶幡蓋，散佈鮮花焚燒香料，都使之華麗，不要讓污穢不潔的東西，以及衰老病弱的人出現在道路旁邊。』 『當時，迦毗羅衛城四門之外，各有一個園林，樹木花果，浴池樓閣，各種裝飾，都完全一樣。國王問各位大臣：『外面的各個園林，哪個最好？』大臣們回答說：『外面的各個園林，都一樣，如同忉利天的歡喜園。』國王又命令說：『太子上次出去，是從東門走的；這次可以讓他從南門出去。』當時，太子在百官的引導下，從南門出城。這時，凈居天神變化成一個病人，身體瘦弱，肚子很大，喘息不止，骨瘦如柴，臉色蠟黃，全身顫抖，不能自己站立，需要兩個人攙扶著，在路邊。太子就問：『這是什麼人？』隨從回答說：『這是病人。』太子又問：『什麼是病？』回答說：『所謂病，都是由於貪圖慾望，飲食沒有節制，四大不調，轉變成疾病，渾身疼痛，氣力虛弱，飲食很少，睡眠不安，即使有手腳，也不能自己活動，必須依靠別人的力量，才能坐起。』
English version: When the king heard this, his heart was filled with anxiety and worry, fearing that he would pursue the path of enlightenment; he further increased the entertainment to amuse him. 『At that time, after a short while, the prince again requested the king to go out for a tour. Upon hearing this, the king was worried and thought to himself: 『The last time the prince went out, he encountered an old man and became sad and unhappy. Why is he now requesting to go out again?』 The king loved the prince and could not bear to refuse his wish, so he reluctantly agreed. He then gathered his ministers and discussed with them, saying: 『The last time the prince went out of the east gate, he encountered an old man and returned unhappy; now he is again requesting to go out for a tour, I cannot refuse, so I have agreed again.』 The ministers replied: 『We should more strictly order the officials outside to repair the roads, hang banners and canopies, scatter flowers and burn incense, making everything magnificent, and not allow any foul or unclean things, nor any old or sick people to be on the side of the road.』 『At that time, outside the four gates of Kapilavastu, there was a garden each, with trees, flowers, fruits, bathing pools, and pavilions, all kinds of decorations, all exactly the same. The king asked the ministers: 『Which of the gardens outside is the best?』 The ministers replied: 『The gardens outside are all the same, like the Joyful Garden of the Trayastrimsa Heaven.』 The king then ordered: 『The last time the prince went out, he went through the east gate; this time, let him go out through the south gate.』 At that time, the prince, guided by the officials, went out of the south gate. Then, a Pure Abode god transformed into a sick person, with a thin body, a large belly, panting breath, emaciated bones, a sallow face, trembling all over, unable to stand on his own, needing two people to support him, on the side of the road. The prince then asked: 『Who is this person?』 The attendants replied: 『This is a sick person.』 The prince then asked: 『What is sickness?』 They replied: 『The so-called sickness is all due to greed for desires, immoderate eating and drinking, the imbalance of the four elements, which turns into illness, with pain all over the body, weak strength, little appetite, restless sleep, and even with hands and feet, one cannot move on one's own, but must rely on the strength of others to sit up.』
。』爾時太子，以慈悲心，看彼病人，自生愁憂。又復問言：『此人獨爾？余皆然耶？』答曰：『一切人民，無有貴賤，同有此病。』太子聞已，心自念言：『如此病苦，普應嬰之，云何世人，耽樂不畏？』作此念已，深生恐怖，身心戰動，譬如月影現波浪水。語從者言：『如此身者，是大苦聚，世人于中，撗生歡樂，愚癡無識，不知覺悟；今者云何，欲往彼園遊觀嬉戲？』即便回車，還入王宮，坐自思惟，愁憂不樂。王問從者：『太子今出，寧有樂不？』從者答言：『始出南門，逢見病人，以此不樂，即回車還。』王聞此語，心大愁憂，慮其出家。時王即便問諸臣言：『太子前者出城東門，逢見老人愁憂不樂，以此事故，吾敕卿等，凈治道路，無令老病在於巷側，云何今出於城南門，而復致有疾病人耶？又令太子逢值見之。』諸臣答言：『近受王敕，嚴命外司，勿使有諸臭穢老病在於道側，互相撿覆，無敢懈怠，不知何緣忽有病人，非是我等之罪咎也。』爾時王問諸從者言：『汝等並見病人在路何從而至？』從者答曰：『無有軌跡，不知何來？』時王深於太子生猶豫心，恐其學道，更增妓女，而悅其意，又復欲使於五欲中生戀著心。
「爾時有一婆羅門子，名憂陀夷，聰明智慧，極有才辯
現代漢語譯本：當時，太子以慈悲之心，看著那個病人，自己心中感到憂愁。又問：『這個人是獨有的情況嗎？其他人也這樣嗎？』回答說：『所有的人民，無論貴賤，都有這種病。』太子聽了，心中想：『這種病苦，普遍都會遭遇，為什麼世人還沉溺於享樂而不畏懼呢？』這樣想著，他內心深感恐懼，身心顫抖，就像月影映在波浪起伏的水面上一樣。他告訴隨從：『這樣的身體，是巨大的痛苦聚集，世人卻在其中強生歡樂，真是愚癡無知，不覺醒悟；現在怎麼還能去園中游玩嬉戲呢？』於是立刻調轉車頭，返回王宮，獨自坐著思考，憂愁不樂。國王問隨從：『太子今天出去，高興嗎？』隨從回答說：『剛出南門，就遇見了病人，因此不高興，就返回來了。』國王聽了這話，心中非常憂愁，擔心他會出家。當時，國王就問大臣們：『太子上次出城東門，遇見老人而憂愁不樂，因為這個緣故，我命令你們，要清理道路，不要讓老人和病人出現在路邊，為什麼今天出城南門，又出現病人呢？還讓太子看見了。』大臣們回答說：『最近接受了您的命令，嚴令外事部門，不要讓有臭穢、衰老、疾病的人出現在路邊，我們互相監督，不敢懈怠，不知道為什麼突然出現病人，這不是我們的過錯。』當時，國王問隨從：『你們都看見病人是從哪裡來的嗎？』隨從回答說：『沒有軌跡，不知道從哪裡來的？』這時，國王對太子產生了深深的疑慮，擔心他會去學道，更加增添憂愁，爲了讓他高興，又想讓他對五欲產生留戀之心。 當時，有一位婆羅門之子，名叫憂陀夷，聰明智慧，非常有辯才。
English version: At that time, the Crown Prince, with a compassionate heart, looked at the sick person and felt sorrow within himself. He further asked, 'Is this person unique in this condition? Or are others like this?' The answer was, 'All people, regardless of status, have this illness.' Upon hearing this, the Crown Prince thought to himself, 'This suffering of illness is something everyone will experience, so why do people indulge in pleasure without fear?' With this thought, he felt deep fear, his body and mind trembling, like the moon's reflection on rippling water. He said to his attendants, 'This body is a gathering of great suffering, yet people force themselves to find joy in it, foolish and ignorant, without awakening; how can we now go to the garden to play and enjoy ourselves?' He immediately turned the chariot around, returned to the palace, sat alone in thought, sorrowful and unhappy. The king asked the attendants, 'Is the Crown Prince happy today after going out?' The attendants replied, 'Just after leaving the south gate, he encountered a sick person, and because of this, he was unhappy and returned.' Upon hearing this, the king was very worried, fearing that he would leave home. At that time, the king asked his ministers, 'The last time the Crown Prince went out the east gate, he encountered an old man and was unhappy, and because of that, I ordered you to clean the roads, not to let the old and sick appear on the roadside. Why is it that today, going out the south gate, there is again a sick person? And the Crown Prince saw him.' The ministers replied, 'Recently, we received your order, strictly commanding the external affairs department not to allow anyone with foul odors, old age, or illness to appear on the roadside. We supervise each other and dare not be negligent. We do not know why a sick person suddenly appeared; it is not our fault.' At that time, the king asked the attendants, 'Did you all see where the sick person came from?' The attendants replied, 'There were no traces, we do not know where he came from.' At this time, the king had deep doubts about the Crown Prince, fearing that he would go to study the Way, adding to his worries, and to please him, he also wanted to make him attached to the five desires. At that time, there was a Brahmin's son named Udayin, who was intelligent, wise, and extremely eloquent.
。時王即便請來入宮，而語之言：『太子今者，不樂在世受於五欲，恐其不久，出家學道；汝可與之共作朋屬，具說世間五欲樂事，令其心動不樂出家。』時優陀夷，即便答言：『太子聰明，無與等者，所知書論，皆悉淵博，並是我今所未曾聞，云何見使誘說之耶？譬以藕絲欲懸須彌，我亦如是，終不能回太子之心。大王既敕令作朋友，要當自竭我所知見。』時優陀夷受王敕已，隨從太子，行住坐臥，不敢遠離。時王又複選諸妓女，聰明智慧，顏容端正，善於歌舞，能惑人者；種種莊飾，光麗悅目，皆悉遣往給侍太子。
「爾時太子，復經少時，啟王出遊。王聞此語，心自念言：『彼優陀夷，既與太子共為朋友，今若出遊，或勝於前，無復厭俗樂出家心。』作是念已，即便聽許。時王又復集諸大臣，悉語之言：『太子今者復求出游，我不忍違，已復聽之；太子前出東南二門，已見老病，還輒憂愁；今者宜令從西門出。我心慮其還又不樂；然優陀夷，是其良友，冀今出還，不復應爾。卿等好令修治道路園林臺觀，皆使嚴整，香華幡蓋，數倍於前，無令復有老病臭穢在道側也。』臣受敕已，即語外司，嚴治道路，並及園林，光麗倍常
現代漢語譯本：國王即使請優陀夷入宮，也對他說：『太子現在不喜歡在世俗中享受五欲，恐怕不久就會出家學道；你可以和他結交為朋友，詳細地講述世間的五欲之樂，使他心動而不樂於出家。』當時優陀夷立即回答說：『太子聰明絕頂，無人能比，所知的書論都非常淵博，都是我從未聽聞的，怎麼能讓我去引誘勸說他呢？這就像用藕絲想要懸掛須彌山一樣，我也是這樣，終究不能改變太子的心意。大王既然命令我做他的朋友，我一定要竭盡我所知所見。』當時優陀夷接受國王的命令后，就跟隨太子，無論行走、站立、坐臥，都不敢遠離。 當時國王又挑選了一些**，聰明智慧，容貌端正，擅長歌舞，能迷惑人的人；用各種裝飾打扮，光彩美麗，令人賞心悅目，都派去侍奉太子。 『那時太子，又過了一段時間，請求國王允許他出游。國王聽到這話，心裡想：『那個優陀夷，既然和太子結為朋友，現在如果出遊，或許會勝過之前，不再厭惡世俗而想出家。』這樣想著，就允許了。當時國王又召集各位大臣，都對他們說：『太子現在又請求出游，我不忍心違揹他，已經允許了；太子之前從東南兩個門出去，已經看到了衰老和疾病，回來就憂愁；現在應該讓他從西門出去。我心裡擔心他回來又不高興；然而優陀夷是他的好朋友，希望這次出去回來，不會再那樣了。你們好好地修整道路、園林、樓臺亭閣，都使它們整潔，香花幡蓋，比之前多幾倍，不要再讓衰老、疾病、臭穢的東西出現在道路旁邊。』大臣們接受命令后，就告訴外司，整修道路，以及園林，使它們光彩美麗，比平時更加漂亮。
English version: The king, even after inviting Udayin into the palace, said to him, 『The prince now does not enjoy indulging in the five desires of the world, and I fear that he will soon leave home to study the Way; you can befriend him and thoroughly explain the pleasures of the five desires of the world, so that his heart will be moved and he will not want to leave home.』 At that time, Udayin immediately replied, 『The prince is extremely intelligent, unmatched by anyone, and his knowledge of books and theories is very profound, all of which I have never heard of. How can you ask me to entice and persuade him? It is like trying to hang Mount Sumeru with lotus threads; I am the same, and I will ultimately not be able to change the prince』s mind. Since the king has ordered me to be his friend, I must exhaust all that I know and see.』 At that time, Udayin, having received the king』s order, followed the prince, and whether walking, standing, sitting, or lying down, he dared not leave him. At that time, the king also selected some **, intelligent and wise, with handsome faces, skilled in singing and dancing, and capable of bewitching people; they were adorned with various decorations, radiant and pleasing to the eye, and all were sent to serve the prince. 『At that time, the prince, after a short while, asked the king for permission to go out for a stroll. Upon hearing this, the king thought to himself, 『Since that Udayin has become friends with the prince, if he goes out for a stroll now, perhaps it will be better than before, and he will no longer be disgusted with the world and want to leave home.』 Thinking this, he granted permission. At that time, the king also gathered all the ministers and said to them, 『The prince is now asking to go out for a stroll again, and I cannot bear to refuse him, so I have granted permission; the prince previously went out through the southeast two gates and saw old age and sickness, and returned with sorrow; now he should go out through the west gate. I am worried that he will be unhappy again when he returns; however, Udayin is his good friend, and I hope that when he returns this time, it will not be the same. You must properly repair the roads, gardens, pavilions, and terraces, making them all neat and tidy, with fragrant flowers and banners, several times more than before, and do not let old age, sickness, or foul-smelling things be on the side of the road.』 After receiving the order, the ministers told the outer officials to repair the roads and gardens, making them radiant and beautiful, more so than usual.
。王又先送諸妙妓女，置彼園中；又復敕語優陀夷言：『若當路側，有不祥事，可以方便誘悅其心。』並敕諸臣，隨從太子，皆令伺察，若有不吉，遠驅逐之。
「爾時太子，與優陀夷，百官導從，燒香散花，作眾伎樂，出城西門。時凈居天，心自念言：『先現老病於二城門，舉眾皆見，令白凈王嗔責從者並及外司。太子今出，王制嚴峻，我今現死，若皆見者，增王忿怒，必加罰戮抂及無辜；我於今日所現之事，唯令太子及憂陀夷二人見耳，使余官屬不受責也。』作此念已，即便來下，化為死人，四人舉輿，以諸香華，佈散尸上，室家大小，號哭送之。爾時太子與優陀夷，二人獨見。太子問言：『此為何物？而以花香，莊飾其上，復有人眾，號哭相送。』時優陀夷，以王敕故，默然不答。如是三問，凈居天王威神之力，使優陀夷不覺答言：『是死人也。』太子又問：『何謂為死？』優陀夷言：『夫謂死者，刀風解形，神識去矣，四體諸根，無所復知。此人在世，貪著五欲，愛惜錢財，辛苦經營，唯知積聚，不識無常；今者一旦舍之而死，又為父母親戚眷屬之所愛念；命終之後，猶如草木，恩情好惡，不復相關。如是死者，誠可哀也。』太子聞已，心大戰怖
現代漢語譯本：國王又先送上各種美好的事物，放置在園林之中；又再次命令優陀夷說：『如果路邊有不吉祥的事情，可以用方便的方法來引誘和取悅他們的心。』並命令各位大臣，跟隨太子，都要留心觀察，如果有不吉利的事情，就遠遠地驅逐開。 當時太子，與優陀夷，在百官的引導和跟隨下，燒香散花，演奏各種音樂，從西門出城。這時凈居天的天神，心中想道：『先前在兩個城門顯現衰老和疾病，讓所有人都看見了，使得凈飯王責備了隨從和外事官員。太子現在要出城，國王的禁令非常嚴厲，我如果現在顯現死亡，如果所有人都看見了，會增加國王的憤怒，必定會加重懲罰，牽連到無辜的人；我今天所顯現的事情，只讓太子和優陀夷兩個人看見就行了，讓其他官員不受到責備。』這樣想著，就立刻下來，化作死人，四個人抬著棺材，用各種香花，鋪撒在屍體上，家裡的老小，哭泣著送葬。當時太子和優陀夷，只有他們兩個人看見了。太子問道：『這是什麼東西？用花香裝飾在上面，還有這麼多人哭著送葬。』當時優陀夷，因為國王的命令，沉默不語，沒有回答。這樣問了三次，凈居天王的神力，使得優陀夷不知不覺地回答說：『這是死人。』太子又問：『什麼是死？』優陀夷說：『所謂死，就是刀風解散了形體，神識離開了，四肢和各種感官，都失去了知覺。這個人活著的時候，貪戀五欲，愛惜錢財，辛苦經營，只知道積聚，不認識無常；現在一旦捨棄一切而死去，又被父母親戚眷屬所愛念；生命終結之後，就像草木一樣，恩情好惡，都與他無關了。像這樣的死，真是可悲啊。』太子聽了之後，心中非常恐懼。
English version: The king also first sent various wonderful things and placed them in the garden; and again ordered Udāyin, saying, 'If there are inauspicious things on the roadside, you can use convenient methods to entice and please their hearts.' He also ordered all the ministers to follow the prince and to observe carefully. If there were any unlucky things, they should be driven away far away. At that time, the prince, with Udāyin, led and followed by hundreds of officials, burned incense, scattered flowers, and played various music, leaving the city through the west gate. At this time, the gods of the Pure Abode thought to themselves: 'Earlier, I showed old age and sickness at the two city gates, letting everyone see, which caused King Śuddhodana to blame the attendants and foreign affairs officials. Now that the prince is going out of the city, the king's decree is very strict. If I now show death, and if everyone sees it, it will increase the king's anger, and he will surely increase the punishment, implicating the innocent. The things I show today should only be seen by the prince and Udāyin, so that other officials will not be blamed.' Thinking this, they immediately came down, transformed into a dead person, with four people carrying the coffin, spreading various fragrant flowers on the corpse, and the family, young and old, weeping and sending it off. At that time, only the prince and Udāyin saw it. The prince asked, 'What is this thing? It is decorated with fragrant flowers, and there are so many people crying and sending it off.' At that time, Udāyin, because of the king's order, remained silent and did not answer. After asking three times, the divine power of the king of the Pure Abode made Udāyin unconsciously answer, 'This is a dead person.' The prince then asked, 'What is death?' Udāyin said, 'What is called death is when the wind of the knife disperses the form, the consciousness departs, and the limbs and various senses lose their perception. When this person was alive, they were greedy for the five desires, cherished money, worked hard, only knew how to accumulate, and did not recognize impermanence. Now, once they abandon everything and die, they are loved by their parents, relatives, and family members. After life ends, they are like grass and trees, and their feelings of love and hate are no longer relevant. Such a death is truly pitiful.' After hearing this, the prince was greatly terrified in his heart.
。又問優陀夷言：『唯此人死？余亦當然？』即復答言：『一切世人，皆應如此，無有貴賤而得免脫。』
「太子素性，恬靜難動，既聞此語，不能自安。即以微聲，語優陀夷：『世間乃復有此死苦，云何于中，而行放逸，心如木石不知怖畏？』即敕御者可回車還。御者答言：『前出二門，未到園所，中路而反，致令大王深見瞋責；今者豈敢復如此耶？』時優陀夷，語御者言：『如汝所說，不應便歸。』即復前行，至彼園中，香華幡蓋，作眾伎樂；眾妓端正，猶如諸天婇女無異，于太子前，各競歌舞冀以姿態，悅動其意。太子心安，不可移轉，即止園中，蔭息樹間，除其侍衛，端坐思惟，憶昔曾在閻浮樹下，遠離欲界，乃至得於第四禪定。
「爾時優陀夷，到太子所，而作此言：『大王見敕，令與太子共為朋友，脫有得失，互相開悟，朋友之法，其要有三：一者、見有過失輒相諫曉；二者、見有好事，深生隨喜；三者、在於苦厄，不相棄捨。今獻誠言，愿不見責。古昔諸王，及今現在，皆悉受於五欲之樂，然後出家；太子云何，永絕不顧？又人生世，宜順人行，無有棄國而學道者。唯愿太子，受於五欲，令有子息，不絕王嗣
現代漢語譯本：又問優陀夷說：『只有這個人會死嗎？其他人也會這樣嗎？』優陀夷回答說：『世上所有的人都會這樣，沒有誰能因為地位高低而免於一死。』 現代漢語譯本：『太子一向性情恬靜，不易受外界影響，聽了這話，心中不安。便小聲對優陀夷說：『世間竟然有這樣的死亡之苦，為什麼人們還能如此放縱，心如木石般不知恐懼？』隨即命令御者調轉車頭回去。御者回答說：『之前出了兩道城門，還沒到園林就返回，已經讓大王非常生氣責怪了；現在怎麼敢再這樣呢？』這時優陀夷對御者說：『正如你所說，不應該就此回去。』於是繼續前行，到了園林中，那裡香花幡蓋，奏著各種樂曲；眾多歌妓容貌端莊，如同天上的仙女一般，在太子面前爭相歌舞，希望用姿色來打動他的心。太子心境安穩，不可動搖，便在園中樹蔭下休息，遣退了侍衛，獨自端坐思索，回憶起以前曾在閻浮樹下，遠離慾望，最終達到第四禪定的境界。 現代漢語譯本：『這時，優陀夷來到太子身邊，說道：『大王命令我與太子結為朋友，如有得失，互相開導，朋友之間，有三條要義：一是，看到對方有過錯，要及時勸誡；二是，看到對方有好事，要真心隨喜；三是，在對方遇到困難時，不離不棄。現在我向您進獻忠言，希望您不要責怪。古代的君王，以及現在的君王，都是先享受五欲之樂，然後才出家；太子您為什麼如此決絕，完全不顧呢？而且人生在世，應該順應人倫，沒有拋棄國家去學道的。希望太子您能享受五欲，生下子嗣，延續王位。』
English version: He then asked Udayin, 『Is it only this person who dies? Will others also die?』 Udayin replied, 『All people in the world are like this; no one, whether noble or lowly, can escape death.』 English version: 『The prince, by nature calm and not easily moved, felt uneasy upon hearing these words. He said softly to Udayin, 『The world is filled with such suffering of death, how can people be so indulgent, their hearts like wood or stone, not knowing fear?』 He then ordered the charioteer to turn the chariot back. The charioteer replied, 『Before, we had only passed two gates and had not yet reached the garden when we turned back, which greatly angered the king; how dare we do so again now?』 At this time, Udayin said to the charioteer, 『As you say, we should not return now.』 So they continued forward, arriving at the garden, where there were fragrant flowers, banners, and various musical performances. Many beautiful courtesans, like celestial maidens, competed to sing and dance before the prince, hoping to move his heart with their beauty. The prince』s mind was at peace and could not be swayed. He rested in the shade of the trees in the garden, dismissed his attendants, and sat in contemplation, recalling how he had once sat under the Jambu tree, detached from desires, and attained the fourth level of meditative absorption.』 English version: 『At that time, Udayin came to the prince and said, 『The king has ordered me to befriend the prince, so that we may enlighten each other if there are gains or losses. There are three essential principles of friendship: first, to admonish each other when mistakes are made; second, to rejoice sincerely when good things happen; and third, not to abandon each other in times of hardship. Now I offer you sincere advice, and I hope you will not blame me. All the kings of the past and present have enjoyed the pleasures of the five desires before renouncing the world; why is the prince so resolute, completely disregarding them? Moreover, people should follow the ways of the world; no one abandons their kingdom to pursue the path of enlightenment. I hope that the prince will enjoy the five desires, have children, and continue the royal lineage.』
。』爾時太子，而答之言：『誠如所說，但我不以捐國故爾，亦復不言五欲無樂；以畏老病生死之苦故，於五欲不敢愛著。汝向所言，古昔諸王，先經五欲，然後出家。此諸王等，今在何許？以愛慾故，或在地獄，或在餓鬼，或在畜生，或在人天；以有如是輪轉苦故，是以我欲離老病苦生死法耳。汝今云何令我受之？』時優陀夷，雖竭才辯勸獎太子，不能令回，即便退坐，歸於所止。太子仍敕嚴駕還宮，諸妓女眾，及優陀夷，愁憂慘慼，顏貌顰蹙，如人新喪所愛親屬；太子到宮，惻愴倍常。
「時白凈王，呼優陀夷，而問之言：『太子今出，寧有樂不？』優陀夷言：『出城不遠，逢見死人，亦不知其從何而來，太子與我，同時見之。太子問言：「此為何人？」我亦不覺，答是死人。』時王即復問諸從者：『汝等皆見城西門外有死人不？』從者答言：『我等不見。』王聞此語，神意豁然，而自念言：『太子、優陀夷，二人獨見，此是天力，非諸臣咎，必定當如阿私陀言。』作此念已，心大苦惱，復增妓女，以娛樂之；日日遣人，慰誘太子，而語之言：『國是汝有，何故愁憂，而不樂耶？』王又嚴敕諸妓女眾，悅太子意，勿舍晝夜。
「時白凈王，雖知天力非復人事，愛重太子，不能不言
現代漢語譯本：當時，太子回答說：『誠如你所說，但我不是因為要捨棄國家才這樣，也不是說五欲沒有快樂；而是因為畏懼衰老、疾病和死亡的痛苦，所以對五欲不敢貪戀。你剛才所說，古代的那些國王，先享受五欲，然後才出家。這些國王們，現在又在哪裡呢？因為貪愛慾望的緣故，他們有的在地獄，有的在餓鬼道，有的在畜生道，有的在人天道；因為有這樣的輪迴之苦，所以我才想要脫離衰老、疾病和死亡的法則。你現在怎麼能讓我去接受這些呢？』當時，優陀夷雖然竭盡口才勸說太子，也不能使他回心轉意，就退回座位，回到自己的住處。太子仍然命令準備車駕返回宮殿，那些侍從和優陀夷，都愁眉苦臉，臉色難看，就像剛剛失去了心愛的親人一樣；太子回到宮殿，更加悲傷。 當時，凈飯王召見優陀夷，問道：『太子這次出去，高興嗎？』優陀夷說：『出城不遠，就看見一個死人，也不知道他是從哪裡來的，太子和我，同時看見了他。太子問說：「這是什麼人？」我也沒有在意，回答說是死人。』當時，國王又問那些隨從：『你們都看見城西門外有死人嗎？』隨從回答說：『我們沒有看見。』國王聽到這話，心裡豁然開朗，自己想道：『太子和優陀夷，兩個人單獨看見，這是天意，不是臣子的過錯，必定會像阿私陀所說的那樣。』想到這裡，心裡非常苦惱，更加用五欲來娛樂太子；每天都派人去安慰誘導太子，對他說：『國家是你的，為什麼愁眉苦臉，不快樂呢？』國王又嚴厲命令那些侍從，要讓太子高興，不要讓他白天黑夜都憂愁。 當時，凈飯王雖然知道這是天意，不是人力所能改變的，但是因為愛重太子，所以不能不說話。
English version: At that time, the Crown Prince replied, 'It is as you say, but it is not because I want to abandon the kingdom that I do this, nor do I say that the five desires have no pleasure; it is because I fear the suffering of old age, sickness, and death that I dare not cling to the five desires. As you just said, those ancient kings first indulged in the five desires and then left home. Where are these kings now? Because of their attachment to desires, some are in hell, some in the realm of hungry ghosts, some in the animal realm, and some in the human and heavenly realms; because of such suffering of reincarnation, I want to escape the laws of old age, sickness, and death. How can you now ask me to accept these?' At that time, although Udayin exhausted his eloquence to persuade the Crown Prince, he could not make him change his mind, so he retreated to his seat and returned to his dwelling. The Crown Prince still ordered the carriage to be prepared to return to the palace, and the attendants and Udayin were all gloomy and their faces were pale, as if they had just lost a beloved relative; the Crown Prince returned to the palace, even more sorrowful. At that time, King Suddhodana summoned Udayin and asked, 'Was the Crown Prince happy when he went out this time?' Udayin said, 'Not far from the city, we saw a dead person, and we didn't know where he came from. The Crown Prince and I saw him at the same time. The Crown Prince asked, 「Who is this person?」 I didn't pay attention and answered that it was a dead person.' Then the king asked the attendants, 'Did you all see a dead person outside the west gate of the city?' The attendants replied, 'We did not see him.' When the king heard this, his mind suddenly cleared, and he thought to himself, 'The Crown Prince and Udayin saw it alone, this is the will of heaven, not the fault of the ministers, it must be as Asita said.' Thinking this, he was very distressed, and he further used the five desires to entertain the Crown Prince; every day he sent people to comfort and entice the Crown Prince, saying to him, 'The kingdom is yours, why are you so gloomy and unhappy?' The king also strictly ordered the attendants to make the Crown Prince happy and not let him be sad day and night. At that time, although King Suddhodana knew that this was the will of heaven and not something that could be changed by human effort, because of his love for the Crown Prince, he could not help but speak.
。心自思惟：『太子前已出三城門，今者唯有北門未出，其必不久更求出游；當復莊嚴彼外園林，倍令光麗，勿使有諸不可意事。』如所思惟，具敕諸臣。時王又復心自願言：『太子若出城北門時，唯愿諸天，勿復現于不吉祥事，復令我子心生憂惱。』既心願已，遂敕御者：『太子若出，當令乘馬，使得四望，見諸人民，光麗莊飾。』
「是時太子，啟王出遊；王不忍違，便與優陀夷及余官屬，前後導從，出城北門。到彼園所，太子下馬，止息于樹，除去侍衛，端坐思惟，念於世間老病死苦。時凈居天，化作比丘，法服持缽，手執錫杖，視地而行，在太子前。太子見已，即便問言：『汝是何人？』比丘答言：『我是比丘。』太子又問：『何謂比丘？』答言：『能破結賊，不受後身，故曰比丘。世間皆悉無常危脆，我所修學，無漏聖道，不著色聲香味觸法，永得無為，到解脫岸。』作此言已，于太子前，現神通力，騰虛而去。當爾之時，諸從官屬，皆悉睹見。太子既已見此比丘，又聞廣說出家功德，會其宿懷厭欲之情，便自唱言：『善哉！善哉！天人之中，唯此為勝，我當決定修學是道。』作此語已，即便索馬還歸宮城
現代漢語譯本：心中暗自思忖：『太子之前已經出了三個城門，現在只剩下北門還沒出去，他必定不久又要請求出游；應當重新修飾那外面的園林，使它更加光彩美麗，不要有任何不順心的事情。』正如他所想的那樣，他吩咐了眾臣。當時國王又在心中祈願：『太子如果出北門的時候，只希望諸天，不要再出現不吉祥的事情，不要再讓我的兒子心中產生憂愁煩惱。』祈願完畢后，就命令御者：『太子如果出去，應當讓他騎馬，讓他能夠四處眺望，看到那些人民，光彩美麗，裝飾華麗。』 這時，太子請求國王允許他出游；國王不忍心拒絕，就和優陀夷以及其他官員，前後引導跟隨，出了北門。到了那個園林，太子下馬，在樹下休息，遣退了侍衛，端坐思索，想到世間的老病死苦。這時，凈居天化作比丘，身穿僧袍，手持缽盂，拄著錫杖，看著地面行走，在太子面前。太子看見后，就問：『你是何人？』比丘回答說：『我是比丘。』太子又問：『什麼是比丘？』回答說：『能夠破除煩惱，不再受後世的身體，所以叫做比丘。世間一切都是無常而脆弱的，我所修學的，是無漏的聖道，不執著於色聲香味觸法，永遠得到無為，到達解脫的彼岸。』說完這些話，就在太子面前，顯現神通，騰空而去。當時，所有跟隨的官員，都看到了這一幕。太子看到這個比丘，又聽聞了關於出家功德的廣泛講述，結合他心中早已厭倦慾望的情感，就自言自語道：『太好了！太好了！天人之中，只有這個最為殊勝，我應當決定修學這個道。』說完這些話，就立刻要馬返回宮城。
English version: He thought to himself, 'The prince has already exited three city gates. Now, only the north gate remains. He will surely request another outing soon. I should redecorate the outer gardens, making them even more splendid and beautiful, ensuring there are no unpleasant sights.' As he had thought, he instructed his ministers. The king also wished in his heart, 'If the prince exits through the north gate, I pray that the heavens do not show any inauspicious signs, and that my son's heart is not troubled again.' After making this wish, he ordered the charioteer, 'If the prince goes out, let him ride a horse, so he can look around and see the people, radiant and adorned.' At that time, the prince requested the king's permission to go out. The king, unable to refuse, went with Udayin and other officials, leading and following, out of the north gate. Arriving at the garden, the prince dismounted, rested under a tree, dismissed the guards, and sat in contemplation, thinking about the suffering of old age, sickness, and death in the world. Then, a Pure Abode god transformed into a monk, wearing monastic robes, holding a bowl, and carrying a staff, walking with his eyes on the ground, in front of the prince. Upon seeing him, the prince asked, 'Who are you?' The monk replied, 'I am a monk.' The prince asked again, 'What is a monk?' He answered, 'One who can break the bonds of affliction and not receive another body is called a monk. Everything in the world is impermanent and fragile. What I cultivate is the undefiled holy path, not attached to form, sound, smell, taste, touch, or thought, attaining eternal non-action and reaching the shore of liberation.' After saying this, he displayed his supernatural powers before the prince and ascended into the sky. At that time, all the officials who were following saw this. Having seen this monk and heard the extensive explanation of the merits of renunciation, combined with his long-held feelings of weariness with desire, the prince said to himself, 'Excellent! Excellent! Among gods and humans, this is the most superior. I must resolve to cultivate this path.' After saying this, he immediately asked for his horse to return to the palace.
。於時太子，心生欣慶，而自念言：『我先見有老病死苦，晝夜常恐為此所逼；今見比丘，開悟我情，示解脫路。』作此念已，即自思惟方便，求覓出家因緣。
「爾時白凈王問優陀夷言：『太子今出，寧有樂不？』時優陀夷即答王言：『太子向出，所經道路，無諸不祥；既到園中，太子獨自在於樹下，遙見一人，剃除鬚髮，著染色衣，來太子前而共言語。言語既畢，騰虛而去，竟亦不知何所論說，太子因是嚴駕而歸。當爾之時，顏容歡悅，還至宮中，方生憂愁。』時白凈王，既聞此語，心生狐疑，亦復不知是何瑞相，深懷懊惱，而自念言：『太子決定舍家學道，又納其妃，久而無子，我今應敕耶輸陀羅，當思方便莫絕國嗣；復應警戒，勿使太子去而不知。』既作是念，如所思惟，即便敕于耶輸陀羅。耶輸陀羅聞王敕已，心懷慚愧，默然而住，行止坐臥不離太子。時王復增諸妙妓女，以娛樂之。
「爾時太子年至十九，心自思惟：『我今正是出家之時。』而便往至於父王所，威儀庠序，猶如帝釋，往詣梵天，傍臣見已，而白王言：『太子今者來大王所。』王聞此言，憂喜交集。太子既至，頭面作禮；爾時父王，即便抱之，而敕令坐。太子坐已，白父王言：『恩愛集會，必有別離，唯愿聽我出家學道
現代漢語譯本：當時太子心中感到欣喜，心中默想：『我之前見到衰老、疾病、死亡的痛苦，日夜都擔心被這些所困擾；現在見到比丘，他開導了我的心緒，指明了解脫的道路。』產生這個想法后，他便開始思考方法，尋求出家的機緣。 當時凈飯王問優陀夷說：『太子今天出去，心情快樂嗎？』當時優陀夷回答國王說：『太子出去時，所經過的道路上沒有出現任何不祥之兆；到達園中后，太子獨自一人在樹下，遠遠地看見一個人，剃除了鬚髮，穿著染色的衣服，來到太子面前與他交談。交談結束后，那人騰空而去，最終也不知道他們說了些什麼，太子因此才整理車駕返回。當時，太子面容歡悅，回到宮中后，卻又開始憂愁。』當時凈飯王聽了這些話，心中產生疑惑，也不知道這是什麼徵兆，內心深感懊惱，心中默想：『太子必定要捨棄家庭去學道，而且他娶了妃子，卻久久沒有子嗣，我現在應該告誡耶輸陀羅，讓她想辦法不要斷絕了國家的後嗣；還要加以警戒，不要讓太子離開而不知。』產生這個想法后，就按照所想的，立刻告誡了耶輸陀羅。耶輸陀羅聽了國王的告誡后，心中感到慚愧，默默地待著，一舉一動都不離開太子。當時國王又增加了各種美妙的娛樂，來使太子高興。 當時太子到了十九歲，心中默想：『我現在正是出家的時候。』於是就前往父王那裡，舉止莊重有序，如同帝釋前往梵天一般，旁邊的臣子看見后，就稟告國王說：『太子現在來到大王這裡。』國王聽了這話，憂愁和喜悅交織在一起。太子來到后，向父王行禮；當時父王立刻抱住他，並讓他坐下。太子坐下後，對父王說：『恩愛親情，終究會有別離，只希望您能允許我出家學道。』
English version: At that time, the crown prince felt joy in his heart, and thought to himself: 'I have previously seen the suffering of old age, sickness, and death, and I am constantly afraid of being afflicted by them day and night; now I have seen a bhikkhu, who has enlightened my mind and shown me the path to liberation.' After having this thought, he began to consider ways and seek the opportunity to leave home. At that time, King Suddhodana asked Udayin, 'Is the crown prince happy today after going out?' Then Udayin replied to the king, 'When the crown prince went out, there were no inauspicious signs along the way; after arriving in the garden, the crown prince was alone under a tree, and from afar he saw a person who had shaved his head and beard, wearing dyed robes, who came before the crown prince and spoke with him. After the conversation, that person ascended into the sky and left, and ultimately it is not known what they discussed. Because of this, the crown prince prepared his carriage and returned. At that time, the crown prince's face was joyful, but after returning to the palace, he became worried again.' When King Suddhodana heard these words, he became suspicious and did not know what omen this was. He felt deeply distressed and thought to himself, 'The crown prince is determined to leave home to study the Way, and although he has taken a wife, he has not had a child for a long time. I should now instruct Yashodhara to think of ways to not cut off the royal lineage; I should also be vigilant and not let the crown prince leave without my knowledge.' After having this thought, he did as he had considered and immediately instructed Yashodhara. When Yashodhara heard the king's instructions, she felt ashamed and remained silent, not leaving the crown prince's side in any of her actions. At that time, the king also increased various wonderful entertainments to please the crown prince. At that time, the crown prince reached the age of nineteen, and thought to himself, 'Now is the right time for me to leave home.' So he went to his father the king, his demeanor dignified and orderly, like Indra going to Brahma. The attendant ministers saw this and reported to the king, 'The crown prince has now come to see Your Majesty.' When the king heard this, worry and joy were intertwined. After the crown prince arrived, he bowed to his father; at that time, the father immediately embraced him and told him to sit down. After the crown prince sat down, he said to his father, 'The love and affection of family will inevitably lead to separation, I only hope that you will allow me to leave home to study the Way.'
。一切眾生，愛別離苦，皆使解脫。愿必垂許，不見留難。』時白凈王聞太子語，心大苦痛；猶如金剛摧破于山，舉身戰掉，不安本座，執太子手，不復能言，啼泣流淚，噓唏哽咽。如是良久，微聲而言：『汝今宜應息出家意。所以者何？年既少壯，國未有嗣，而便委我，曾不回顧。』爾時太子既見父王流淚不許，還歸所止，思惟出家，愁憂不樂。
「爾時迦毗羅旆兜國，諸大相師，占知太子，若不出家，過七日後，得轉輪王位，王四天下，七寶自至。各以所知，往白王言：『釋迦種姓，於此方興。』王聞是語，心生歡喜，即敕諸臣並釋種子：『汝聞相師如此言不？皆應日夜侍衛太子，于城四門，門各千人；周匝城外，一逾阇那內，邏置人眾，而防護之。』復敕耶輸陀羅並諸內官，倍加警戒，過於七日，勿使出家。時王又來至太子所，太子遙見，即往奉迎，頭面禮足，問訊起居。王語太子：『我昔既聞阿私陀說，及眾相師，並諸奇瑞，必定知汝不樂處世。國嗣既重，屬當相繼，唯愿為我，生汝一子，然後絕俗，不復相違。』爾時太子，聞父王言，心自思惟：『大王所以苦留我者，正自為國無紹嗣耳。』作是念已，而答王言：『善哉！如敕。』即以左手，指其妃腹，時耶輸陀羅，便覺體異，自知有娠
現代漢語譯本：『一切眾生，因愛而有離別的痛苦，都應使他們解脫。我願望必定能實現，不會遇到阻礙。』當時，凈飯王聽了太子的話，心中非常痛苦，如同金剛摧毀山峰一般，全身顫抖，坐立不安，抓住太子的手，說不出話來，只是啼哭流淚，抽泣哽咽。過了很久，才用微弱的聲音說：『你現在應該停止出家的念頭。為什麼呢？你年紀還輕，國家還沒有繼承人，你卻要拋下我，連頭也不回。』當時，太子見父王流淚不肯答應，就回到自己的住處，思考出家的事情，憂愁不樂。 現代漢語譯本：『當時，迦毗羅衛國的各位相師，占卜得知太子如果不出家，過七天後，就會成為轉輪聖王，統治四天下，七寶也會自然出現。他們各自將所知的情況，去告訴國王說：『釋迦種姓，將在此地興盛。』國王聽了這話，心中歡喜，就命令各位大臣和釋迦族的子弟：『你們聽到相師這樣說嗎？都應該日夜侍衛太子，在城四門，每門各派一千人；在城外周圍，一由旬的範圍內，佈置人手，加以防護。』又命令耶輸陀羅和各位內官，加倍警惕，超過七天，不要讓太子出家。當時，國王又來到太子住處，太子遠遠看見，就前去迎接，頂禮足下，問候起居。國王對太子說：『我以前聽阿私陀說，以及各位相師，還有各種祥瑞，必定知道你不喜歡在世俗生活。國家繼承人非常重要，應當有人繼承，只希望你為我生一個兒子，然後斷絕世俗，我就不再反對了。』當時，太子聽了父王的話，心中思量：『大王之所以苦苦挽留我，正是因為國家沒有繼承人啊。』這樣想后，就回答國王說：『好吧！就按您的吩咐。』隨即用左手指著妃子的腹部，當時耶輸陀羅就感覺身體異常，知道自己懷孕了。
English version: 'May all sentient beings, suffering from the pain of separation from loved ones, be liberated. May my wish be granted without hindrance.' At that time, King Suddhodana, upon hearing the prince's words, felt great pain in his heart, as if a diamond had shattered a mountain. His whole body trembled, and he could not sit still. He grasped the prince's hand, unable to speak, weeping and sobbing. After a long while, he said in a faint voice: 'You should now abandon the idea of renouncing the world. Why? You are still young, and the kingdom has no heir. Yet you would abandon me without looking back.' At that time, the prince, seeing his father weeping and refusing to agree, returned to his dwelling, contemplating renunciation, feeling sorrowful and unhappy. English version: 'At that time, the great soothsayers of Kapilavastu, having divined that if the prince did not renounce the world, after seven days he would become a Chakravartin king, ruling the four continents, and the seven treasures would appear naturally. Each of them, based on their knowledge, went to tell the king: 'The Shakya lineage will flourish in this land.' Upon hearing this, the king was delighted and immediately ordered his ministers and the Shakya clan members: 'Have you heard what the soothsayers have said? You must all guard the prince day and night. At each of the four gates of the city, place a thousand men. Around the city, within a yojana, deploy people to protect him.' He also ordered Yashodhara and the palace officials to be extra vigilant, and for more than seven days, not to let the prince leave home. At that time, the king came to the prince's residence. The prince, seeing him from afar, went to greet him, bowed at his feet, and inquired about his well-being. The king said to the prince: 'I have heard Asita's words, as well as the soothsayers, and seen various auspicious signs. I know for certain that you do not desire to live in the world. The succession of the kingdom is very important, and there must be an heir. I only wish that you would bear me a son, and then you may renounce the world, and I will no longer object.' At that time, the prince, upon hearing his father's words, thought to himself: 'The king is trying so hard to keep me here because the kingdom has no heir.' Having thought this, he replied to the king: 'Very well! As you command.' Then, he pointed to his wife's belly with his left hand, and at that moment, Yashodhara felt a change in her body, knowing that she was pregnant.
。王聞太子如敕之言，心大歡喜，當謂太子七日之內，必未有兒，若過此期，轉輪王位，自然而至，不復出家。
「爾時太子心自念言：『我年已至一十有九，今是二月，復是七日，宜應方便，思求出家。所以者何？今正是時，又于父王，所愿已滿。』作此念已，身放光明，照四天王宮，乃至照于凈居天宮，不令人間見此光明。爾時諸天見此光已，皆知太子出家時至；即便來下，到太子所，頭面禮足，合掌白言：『無量劫來，所修行愿，今者正是成熟之時。』於是太子，答諸天言：『如汝等語，今正是時；然父王敕內外官屬，嚴見防衛，欲去無從。』諸天白言：『我等自當設諸方便，令太子出，使無知者。』諸天即便以其神力，令諸官屬，皆悉惛臥。
「爾時耶輸陀羅，眠臥之中，得三大夢：一者、夢月墮地；二者、夢牙齒落；三者、夢失右臂。得此夢已，眠中驚覺，心大怖懼。白太子言：『我于眠中，得三惡夢。』太子問言：『汝夢何等？』耶輸陀羅，即便具說所夢之事。太子語言：『月猶在天，齒又不落，臂復尚在，當知諸夢虛假非實，汝今不應橫生怖畏。』耶輸陀羅，又語太子：『如我自忖所夢之事，必是太子出家之瑞。』太子又答：『汝但安眠勿生此慮，要不令汝有不祥事
現代漢語譯本：王子聽了太子像敕令一樣的話，心裡非常高興，認為太子七天之內，一定不會有孩子，如果過了這個期限，轉輪王的王位，自然就會到來，不必再出家。 當時太子心裡想：『我年紀已經十九歲了，現在是二月，又是七天，應該想辦法，考慮出家。為什麼呢？現在正是時候，而且對父王的願望也已經滿足了。』這樣想完，身上放出光明，照耀四天王宮，甚至照到凈居天宮，不讓人間看到這光明。當時諸天看到這光明后，都知道太子出家的時候到了；就立刻下來，到太子那裡，頭面禮足，合掌說道：『無量劫以來，所修行的願望，現在正是成熟的時候。』於是太子回答諸天說：『正如你們所說，現在正是時候；但是父王命令內外官員，嚴加防衛，想走也走不了。』諸天說道：『我們自會想出各種辦法，讓太子出去，不讓任何人知道。』諸天就用他們的神力，讓所有官員，都昏睡過去。 當時耶輸陀羅，在睡夢中，做了三個大夢：一是，夢見月亮掉到地上；二是，夢見牙齒掉了；三是，夢見失去了右臂。做了這些夢后，在睡夢中驚醒，心裡非常害怕。告訴太子說：『我在睡夢中，做了三個惡夢。』太子問道：『你夢見了什麼？』耶輸陀羅，就詳細說了所夢的事情。太子說：『月亮還在天上，牙齒也沒有掉，手臂也還在，應該知道這些夢是虛假的，不是真的，你現在不應該無端地產生恐懼。』耶輸陀羅，又對太子說：『依我推測所夢的事情，一定是太子出家的徵兆。』太子又回答說：『你只管安心睡覺，不要產生這種顧慮，一定不會讓你有不祥的事情發生。』
English version: The prince, hearing the crown prince's words as if they were an imperial edict, was overjoyed, thinking that within seven days, the crown prince would certainly not have a child. If this period passed, the throne of the Chakravartin king would naturally come to him, and he would not have to leave home. At that time, the crown prince thought to himself: 'I am already nineteen years old, it is now the second month, and it is also seven days. I should find a way to consider leaving home. Why? Now is the right time, and I have also fulfilled my father's wish.' Having thought this, he emitted light from his body, illuminating the palaces of the Four Heavenly Kings, and even reaching the Pure Abode Heavens, without letting the human world see this light. When the gods saw this light, they all knew that the time for the crown prince to leave home had arrived; they immediately descended to where the crown prince was, bowed their heads to his feet, and said with palms together: 'The vows you have cultivated for countless eons are now ripe.' Thereupon, the crown prince replied to the gods: 'As you say, now is the right time; but my father has ordered the officials inside and outside the palace to be on strict guard, and there is no way to leave.' The gods said: 'We will devise various means to let the crown prince leave, without anyone knowing.' The gods then used their divine power to make all the officials fall into a deep sleep. At that time, Yasodhara, while sleeping, had three great dreams: first, she dreamed that the moon fell to the ground; second, she dreamed that her teeth fell out; third, she dreamed that she lost her right arm. After having these dreams, she woke up in fright, feeling very scared. She told the crown prince: 'In my sleep, I had three bad dreams.' The crown prince asked: 'What did you dream?' Yasodhara then described in detail what she had dreamed. The crown prince said: 'The moon is still in the sky, your teeth have not fallen out, and your arm is still there. You should know that these dreams are false and not real. You should not be afraid for no reason.' Yasodhara then said to the crown prince: 'According to my interpretation of the dreams, it must be an omen of the crown prince leaving home.' The crown prince replied: 'Just sleep peacefully and do not have such worries. I will certainly not let anything inauspicious happen to you.'
。』耶輸陀羅聞此語已，即便還眠。太子即從坐起，遍觀妓女及耶輸陀羅，皆如木人，譬若芭蕉中無堅實；或有倚伏於樂器上，臂腳垂地，更相枕臥，鼻涕目淚，口中流涎。又復遍觀妻及妓女，見其形體，發爪髓腦，骨齒髑髏，面板肌肉，筋脈肪血，心肺脾腎，肝膽腸胃，屎尿涕唾，外為革囊，中盛臭穢，無一可奇；強熏以香，飾以花彩，譬如假借當還；亦不得久，百年之命，臥消其半，又多憂惱，其樂無幾。世人云何恒見此事，而不覺悟，又于其中，貪著淫慾？我今當學古昔諸佛所修之行，急應遠此大火之聚。
「爾時太子，思惟是已；至於后夜，凈居天王，及欲界諸天，充滿虛空，即共同聲，白太子言：『內外眷屬，皆悉惛臥，今者正是出家之時。』爾時太子，即便自往至車匿所；以天力故，車匿自覺，而語之言：『汝可為我被揵陟來。』爾時車匿，聞此言已，舉身戰怖，心懷猶豫；一者、不欲違太子命；二者、畏王敕旨嚴峻。思惟良久，流淚而言：『大王慈敕，如是之嚴；且又今者非遊觀時，又非降伏怨敵之日，云何於此后夜之中，而忽索馬，欲何所之？』太子又復語車匿言：『我今欲為一切眾生，降伏煩惱結使賊故。汝今不應違我此意
現代漢語譯本：耶輸陀羅聽到這話后，就又睡著了。太子隨即從座位上起身，環顧宮女和耶輸陀羅，她們都像木頭人一樣，如同芭蕉樹中空無堅實之處；有的倚靠在樂器上，手臂和腿垂在地上，互相枕著睡覺，鼻涕眼淚，口水都流了出來。他又仔細觀察妻子和宮女，看到她們的形體，頭髮、指甲、骨髓、大腦、骨頭、牙齒、頭蓋骨、面板、肌肉、筋脈、脂肪、血液、心臟、肺、脾、腎、肝、膽、腸、胃、屎、尿、鼻涕、唾液，外表像個皮囊，裡面裝著污穢之物，沒有一樣值得稱奇；用香薰，用花彩裝飾，就像是借來的東西終究要歸還；而且不能長久，百年的壽命，一半時間都在睡覺中度過，又有很多憂愁煩惱，快樂的時間很少。世人為什麼總是看到這些，卻不覺悟，反而對其中貪戀淫慾？我現在應當學習古代諸佛所修的道行，趕緊遠離這團大火般的慾望。 這時，太子思考完這些；到了後半夜，凈居天王和欲界諸天，充滿了天空，一起發出聲音，告訴太子說：『你的內外眷屬，都已昏睡，現在正是出家的時候。』這時，太子就自己走到車匿那裡；因為天神的力量，車匿自己醒了，太子對他說：『你為我把揵陟牽來。』這時，車匿聽到這話，全身戰慄，心中猶豫；一方面，不想違背太子的命令；另一方面，又害怕國王的嚴厲命令。他思考了很久，流著眼淚說：『大王的命令如此嚴厲；而且現在不是遊玩的時候，也不是降伏敵人的日子，為什麼在這後半夜，突然要馬，想去哪裡？』太子又對車匿說：『我現在想為一切眾生，降伏煩惱結使的賊寇。你現在不應該違揹我的意思。』
English version: Upon hearing these words, Yashodhara fell back asleep. The prince then rose from his seat and looked around at the palace women and Yashodhara. They were all like wooden figures, as hollow and insubstantial as banana trees. Some were leaning against musical instruments, their arms and legs dangling to the ground, sleeping with their heads pillowed on each other, with snot, tears, and drool flowing from their faces. He then carefully observed his wife and the palace women, seeing their forms, hair, nails, marrow, brains, bones, teeth, skulls, skin, muscles, tendons, fat, blood, heart, lungs, spleen, kidneys, liver, gallbladder, intestines, stomach, feces, urine, mucus, and saliva. Outwardly, they were like leather bags, filled with foul-smelling things, with nothing remarkable about them. They were perfumed with incense and adorned with flowers, like borrowed items that must eventually be returned. Moreover, they would not last long; of a hundred years of life, half was spent sleeping, and there were many worries and troubles, with little time for joy. Why do people constantly see these things and not awaken, instead clinging to lustful desires? I should now learn the practices of the ancient Buddhas and quickly distance myself from this great fire of desires. At that time, after the prince had contemplated these things, in the latter part of the night, the Pure Abode Heaven Kings and the gods of the Desire Realm filled the sky and together spoke to the prince, saying, 'Your inner and outer family members are all asleep. Now is the time to leave home.' At that time, the prince went to Chandaka himself. Due to the power of the gods, Chandaka awoke on his own, and the prince said to him, 'Bring Kanthaka to me.' Upon hearing these words, Chandaka trembled all over, his heart filled with hesitation. On one hand, he did not want to disobey the prince's command; on the other hand, he feared the king's strict orders. After thinking for a long time, he said with tears in his eyes, 'The king's orders are so strict. Moreover, now is not the time for sightseeing, nor is it the day to subdue enemies. Why, in the middle of this night, do you suddenly ask for a horse? Where do you intend to go?' The prince then said to Chandaka, 'I now wish to subdue the thieves of afflictions and attachments for the sake of all beings. You should not disobey my intention.'
。』爾時車匿，舉聲號泣，欲令耶輸陀羅及諸眷屬，皆悉覺知，太子當去。以天神力，惛臥如故。車匿即便牽馬而來；太子徐前，而語車匿及以揵陟：『一切恩愛，會當別離；世間之事，易可果遂，出家因緣，甚難成就。』車匿聞已，默然無言。於是揵陟，不復噴鳴。
「爾時太子，見明相出，放身光明，徹照十方，師子吼言：『過去諸佛，出家之法，我今亦然。』於是諸天，捧馬四足，並接車匿；釋提桓因，執蓋隨從，諸天即便令城北門，自然而開，不使有聲；太子於是從門而出，虛空諸天讚歎隨從。爾時太子，又師子吼：『我若不斷生老病死憂悲苦惱，終不還宮；我若不得阿耨多羅三藐三菩提，又復不能轉於法輪，要不還與父王相見；若當不盡恩愛之情，終不還見摩訶波阇波提及耶輸陀羅。』當於太子說此誓時，虛空諸天贊言：『善哉！斯言必果。』至於天曉，所行道路，已三逾阇那。時諸天眾，既從太子，至此處已，所為事畢，忽然不現。
「爾時太子，次行至彼跋伽仙人苦行林中。太子見此園林，寂靜無諸諠鬧，心生歡喜，諸根悅豫。即便下馬，撫背而言：『所難為事，汝作已畢
現代漢語譯本：當時，車匿放聲大哭，想讓耶輸陀羅和所有眷屬都察覺到太子要離開。但由於天神的力量，他們仍然昏睡不醒。車匿隨即牽來馬匹；太子緩緩上前，對車匿和揵陟說：『一切恩愛，終將離別；世間的事情，容易實現，出家修行，卻很難成就。』車匿聽后，默默無語。這時，揵陟也不再嘶鳴。 現代漢語譯本：當時，太子看到天色將明，身上放出光明，照耀十方，像獅子一樣吼道：『過去諸佛出家的方式，我今天也要這樣做。』於是，諸天神托起馬的四蹄，並接應車匿；釋提桓因拿著傘蓋跟隨，諸天神隨即讓城北門自然打開，沒有發出任何聲音；太子於是從城門而出，虛空中的諸天讚歎著跟隨。當時，太子又像獅子一樣吼道：『我如果不能斷除生老病死憂悲苦惱，就絕不返回宮殿；我如果不能證得無上正等正覺，又不能轉動法輪，就絕不與父王相見；如果不能斷盡恩愛之情，就絕不與摩訶波阇波提和耶輸陀羅相見。』當太子說出這些誓言時，虛空中的諸天讚歎道：『好啊！這些話一定會實現。』等到天亮時，所走的路程，已經有三個逾阇那。這時，諸天眾，既然已經跟隨太子到達這裡，所要做的事情已經完成，就忽然消失不見。 現代漢語譯本：當時，太子接著走到跋伽仙人的苦行林中。太子看到這個園林，寂靜沒有喧鬧，心中歡喜，身心愉悅。隨即下馬，撫摸著馬背說：『你已經完成了最難做的事情。』
English version: At that time, Channa cried out loudly, wanting to make Yashodhara and all the family members aware that the prince was about to leave. However, due to the power of the gods, they remained in a deep sleep. Channa then led the horse forward; the prince slowly stepped forward and said to Channa and Kanthaka, 'All love and affection will eventually be separated; worldly matters are easy to accomplish, but the cause of renunciation is very difficult to achieve.' Upon hearing this, Channa remained silent. At this time, Kanthaka also stopped neighing. English version: At that time, the prince saw that the dawn was approaching, and he emitted light from his body, illuminating all directions. He roared like a lion, saying, 'The way the past Buddhas renounced the world, I will do the same today.' Then, the gods lifted the four hooves of the horse and assisted Channa; Shakra, the lord of the gods, held an umbrella and followed. The gods then caused the north gate of the city to open naturally without making any sound; the prince then went out of the city gate, with the gods in the sky praising and following him. At that time, the prince roared again like a lion, 'If I cannot cut off the suffering of birth, old age, sickness, and death, I will never return to the palace; if I cannot attain Anuttara-samyak-sambodhi and cannot turn the wheel of Dharma, I will never see my father again; if I cannot exhaust the feelings of love and affection, I will never see Mahapajapati and Yashodhara again.' When the prince spoke these vows, the gods in the sky praised, 'Excellent! These words will surely come to pass.' By the time it was dawn, the distance traveled was already three yojanas. At this time, the gods, having followed the prince to this place, and having completed what they needed to do, suddenly disappeared. English version: At that time, the prince then proceeded to the hermitage of the ascetic Bhargava. The prince saw that this garden was quiet and free from noise, and his heart was filled with joy, and his body and mind were delighted. He then dismounted the horse, patted its back, and said, 'You have completed the most difficult task.'
。』又語車匿：『馬行駿疾，如金翅鳥王，汝恒隨從，不離我側；世間之人，或有善心，而形不隨，或運形力，而心不稱；汝今心形皆悉無違。又世間人，處富貴者，競隨奉事；我既舍國，來此林中，唯汝一人，獨能隨我，甚為希有。我今既已至閑靜處，汝便可與揵陟俱還宮也。』爾時車匿，聞此語已，悲號啼泣，迷悶躄地，不能自勝；於是揵陟，既聞被遣，屈膝舐足，淚落如雨。車匿答言：『我今云何忍聽太子如此言耶？我于宮中，違大王敕，輒被揵陟，以與太子，致令今日來至於此。父王及摩訶波阇波提，失太子故，必當憂惱；宮中內外，亦應搔動。又復此處，多諸險難，猛獸毒蟲，交橫道路，我今云何而舍太子，獨還宮耶？』太子即便答車匿言：『世間之法，獨生獨死，豈復有伴；又有生老病死諸苦，我當云何與此作侶？吾今為欲斷諸苦故，而來至此。苦若斷時，然後當與一切眾生，而作伴侶。我于即時，諸苦未離，云何而得為汝作侶？』車匿又曰：『太子生來，長於深宮，身體手足，皆悉柔軟，眠臥床褥，無不細滑；如何一旦履藉荊棘瓦礫泥土，止宿樹下。』太子答言：『誠如汝語，設我住宮，乃可免此荊蕀之患；老病死苦，會自見侵。』車匿既聞太子此語，悲泣垂淚，默然而住
現代漢語譯本：太子又對車匿說：『我的馬跑得如此迅疾，如同金翅鳥王一般，你一直跟隨在我身邊，不曾離開；世間之人，有的心懷善意，但行動卻跟不上，有的行動有力，但心卻不相稱；而你現在心和行動都完全一致。而且世間之人，身處富貴時，都爭相奉承；我既然捨棄了國家，來到這片樹林中，只有你一人，能夠跟隨我，真是非常難得。我現在既然已經到了清靜之地，你就可以和揵陟一起回宮了。』當時車匿聽到這話后，悲傷地號啕大哭，昏迷倒地，不能自已；這時揵陟，聽到自己被遣回，跪下舔太子的腳，眼淚像雨一樣落下。車匿回答說：『我怎麼能忍心聽太子說這樣的話呢？我在宮中，違背了大王的命令，擅自帶著揵陟，和太子一起來到這裡。父王和摩訶波阇波提，因為失去太子，必定會憂愁煩惱；宮中內外，也應該會騷動不安。而且這裡，有很多危險，猛獸毒蟲，橫行道路，我怎麼能捨棄太子，獨自回宮呢？』太子隨即回答車匿說：『世間的規律，是獨自出生，獨自死亡，哪裡會有伴侶；而且還有生老病死各種痛苦，我怎麼能和這些痛苦作伴呢？我今天爲了斷除這些痛苦，才來到這裡。痛苦如果斷除時，然後才能和一切眾生，成為伴侶。我現在，各種痛苦還沒有消除，怎麼能成為你的伴侶呢？』車匿又說：『太子從小，生長在深宮之中，身體手腳，都非常柔軟，睡臥的床鋪，沒有不細緻光滑的；怎麼能一下子就踩踏荊棘瓦礫泥土，在樹下住宿呢？』太子回答說：『確實如你所說，如果我住在宮中，或許可以避免這些荊棘的困擾；但老病死的痛苦，終究會侵襲我。』車匿聽到太子這些話，悲傷地哭泣，默默地停了下來。 現代漢語譯本：太子又對車匿說：『我的馬跑得如此迅疾，如同金翅鳥王一般，你一直跟隨在我身邊，不曾離開；世間之人，有的心懷善意，但行動卻跟不上，有的行動有力，但心卻不相稱；而你現在心和行動都完全一致。而且世間之人，身處富貴時，都爭相奉承；我既然捨棄了國家，來到這片樹林中，只有你一人，能夠跟隨我，真是非常難得。我現在既然已經到了清靜之地，你就可以和揵陟一起回宮了。』當時車匿聽到這話后，悲傷地號啕大哭，昏迷倒地，不能自已；這時揵陟，聽到自己被遣回，跪下舔太子的腳，眼淚像雨一樣落下。車匿回答說：『我怎麼能忍心聽太子說這樣的話呢？我在宮中，違背了大王的命令，擅自帶著揵陟，和太子一起來到這裡。父王和摩訶波阇波提，因為失去太子，必定會憂愁煩惱；宮中內外，也應該會騷動不安。而且這裡，有很多危險，猛獸毒蟲，橫行道路，我怎麼能捨棄太子，獨自回宮呢？』太子隨即回答車匿說：『世間的規律，是獨自出生，獨自死亡，哪裡會有伴侶；而且還有生老病死各種痛苦，我怎麼能和這些痛苦作伴呢？我今天爲了斷除這些痛苦，才來到這裡。痛苦如果斷除時，然後才能和一切眾生，成為伴侶。我現在，各種痛苦還沒有消除，怎麼能成為你的伴侶呢？』車匿又說：『太子從小，生長在深宮之中，身體手腳，都非常柔軟，睡臥的床鋪，沒有不細緻光滑的；怎麼能一下子就踩踏荊棘瓦礫泥土，在樹下住宿呢？』太子回答說：『確實如你所說，如果我住在宮中，或許可以避免這些荊棘的困擾；但老病死的痛苦，終究會侵襲我。』車匿聽到太子這些話，悲傷地哭泣，默默地停了下來。
English version: The prince then said to Channa, 'My horse runs so swiftly, like the king of the golden-winged birds, and you have always followed me, never leaving my side; people in the world, some have good intentions, but their actions do not follow, some have strong actions, but their hearts do not match; and now your heart and actions are completely in accord. Moreover, people in the world, when they are in wealth and honor, all compete to serve; since I have abandoned the kingdom and come to this forest, only you alone have been able to follow me, which is truly rare. Now that I have reached a quiet place, you can return to the palace with Kanthaka.' At that time, Channa, upon hearing these words, cried out in sorrow, fainted and fell to the ground, unable to control himself; then Kanthaka, hearing that he was being sent back, knelt down and licked the prince's feet, tears falling like rain. Channa replied, 'How can I bear to hear the prince say such things? In the palace, I disobeyed the king's orders, and took Kanthaka with the prince, leading to this day. The king and Mahapajapati, because of losing the prince, will surely be worried and distressed; the palace inside and out, should also be in turmoil. Moreover, here, there are many dangers, fierce beasts and poisonous insects, crossing the roads, how can I abandon the prince and return to the palace alone?' The prince then replied to Channa, 'The law of the world is to be born alone and die alone, where would there be a companion; and there are also the sufferings of birth, old age, sickness, and death, how can I be a companion to these sufferings? I have come here today to cut off these sufferings. When suffering is cut off, then I will be a companion to all living beings. Now, I have not yet been freed from all sufferings, how can I be your companion?' Channa also said, 'The prince has grown up in the deep palace since childhood, his body, hands, and feet are all very soft, and the beds he sleeps on are all smooth and delicate; how can he suddenly step on thorns, gravel, and mud, and stay overnight under a tree?' The prince replied, 'Indeed, as you say, if I lived in the palace, I might avoid the trouble of these thorns; but the sufferings of old age, sickness, and death will eventually invade me.' Channa, upon hearing these words of the prince, wept sadly and remained silent. English version: The prince then said to Channa, 'My horse runs so swiftly, like the king of the golden-winged birds, and you have always followed me, never leaving my side; people in the world, some have good intentions, but their actions do not follow, some have strong actions, but their hearts do not match; and now your heart and actions are completely in accord. Moreover, people in the world, when they are in wealth and honor, all compete to serve; since I have abandoned the kingdom and come to this forest, only you alone have been able to follow me, which is truly rare. Now that I have reached a quiet place, you can return to the palace with Kanthaka.' At that time, Channa, upon hearing these words, cried out in sorrow, fainted and fell to the ground, unable to control himself; then Kanthaka, hearing that he was being sent back, knelt down and licked the prince's feet, tears falling like rain. Channa replied, 'How can I bear to hear the prince say such things? In the palace, I disobeyed the king's orders, and took Kanthaka with the prince, leading to this day. The king and Mahapajapati, because of losing the prince, will surely be worried and distressed; the palace inside and out, should also be in turmoil. Moreover, here, there are many dangers, fierce beasts and poisonous insects, crossing the roads, how can I abandon the prince and return to the palace alone?' The prince then replied to Channa, 'The law of the world is to be born alone and die alone, where would there be a companion; and there are also the sufferings of birth, old age, sickness, and death, how can I be a companion to these sufferings? I have come here today to cut off these sufferings. When suffering is cut off, then I will be a companion to all living beings. Now, I have not yet been freed from all sufferings, how can I be your companion?' Channa also said, 'The prince has grown up in the deep palace since childhood, his body, hands, and feet are all very soft, and the beds he sleeps on are all smooth and delicate; how can he suddenly step on thorns, gravel, and mud, and stay overnight under a tree?' The prince replied, 'Indeed, as you say, if I lived in the palace, I might avoid the trouble of these thorns; but the sufferings of old age, sickness, and death will eventually invade me.' Channa, upon hearing these words of the prince, wept sadly and remained silent.
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「於時太子，即就車匿，取七寶劍，而師子吼：『過去諸佛，為成就阿耨多羅三藐三菩提故，捨棄飾好，剃除鬚髮；我今亦當依諸佛法。』作此言已，便脫寶冠髻中明珠，以與車匿，而語之曰：『以此寶冠及以明珠，致王足下，汝可為我上白大王：「我今不為生天樂故，亦復非不孝順父母，亦無忿恨瞋恚之心，但以畏彼生老病死，為除斷故，來至此耳。汝應助我隨喜欣慶，勿于吉祥更生悲愁。」父王若謂我今出家未是時者，汝以我語，上啟大王：「老病死至，豈有定時，人雖少壯，焉得免此。」父王若復而責我言：「本要有子，當聽出家，今未有子，云何而去？及出宮時，不啟聞者。」汝可為我具啟父王：「耶輸陀羅，久已有身，王自問之。昔敕如此，非為專輒。往古有諸轉輪聖王厭國位者，入于山林，出家求道，無有中途還受五欲；我今出家，亦復如是，未成菩提，終不還宮。」內外眷屬，皆當於我有恩愛情，可以汝辯為解釋之，勿使於我橫生憂惱。』
「太子又復脫身瓔珞，以授車匿，而語之言：『汝可為我持此瓔珞，奉摩訶波阇波提道，我今為斷諸苦本故出宮城，求滿此愿，勿復於我反更生苦
現代漢語譯本 當時太子，就走向車匿，拿起七寶劍，像獅子吼一樣說道：『過去的諸佛，爲了成就無上正等正覺，捨棄裝飾，剃除鬚髮；我現在也應當依照諸佛的法則。』說完這話，便脫下寶冠上髮髻中的明珠，交給車匿，並對他說：『把這寶冠和明珠帶給國王，你可以替我稟告大王：「我今天不是爲了享受天上的快樂，也不是不孝順父母，也沒有忿恨或嗔恚之心，只是因為畏懼生老病死，爲了斷除這些苦惱，才來到這裡。你應該幫助我隨喜慶賀，不要因為吉祥的事情而產生悲傷。」父王如果認為我現在出家還不是時候，你就用我的話稟告大王：「老病死到來，難道有一定的時間嗎？人即使年輕力壯，又怎麼能免除這些呢？」父王如果責備我說：「本來要有兒子，才允許出家，現在還沒有兒子，怎麼就走了？而且出宮的時候，也沒有稟告。」你可以替我詳細稟告父王：「耶輸陀羅，已經懷孕很久了，國王自己可以問她。以前的命令是這樣的，不是我擅自行動。過去有許多轉輪聖王厭倦王位，進入山林，出家求道，沒有中途返回享受五欲的；我現在出家，也是這樣，沒有成就菩提，終究不會返回宮中。」內外親屬，都對我懷有恩情和愛戀，你可以用你的辯才為他們解釋，不要讓他們對我產生額外的憂愁。』 太子又脫下身上的瓔珞，交給車匿，並對他說：『你可以替我拿著這瓔珞，奉獻給摩訶波阇波提，我今天爲了斷除一切痛苦的根源才出宮城，爲了實現這個願望，不要再因為我而徒增痛苦。』
English version At that time, the Crown Prince approached Chandaka, took the seven-jeweled sword, and roared like a lion: 'The Buddhas of the past, in order to achieve Anuttara-samyak-sambodhi, abandoned their adornments and shaved their heads and beards; I too shall now follow the Dharma of the Buddhas.' Having said this, he removed the bright pearl from his crown and gave it to Chandaka, saying to him: 'Take this crown and pearl to the King, and you may report to the King on my behalf: "Today, I am not doing this for the sake of heavenly pleasures, nor am I being unfilial to my parents, nor do I have any resentment or anger in my heart, but because I fear birth, old age, sickness, and death, and in order to eliminate these sufferings, I have come here. You should help me rejoice and celebrate, and not be saddened by this auspicious event." If the King thinks that it is not yet time for me to leave home, you should report to the King with my words: "When old age, sickness, and death arrive, is there a fixed time? Even if a person is young and strong, how can they avoid these?" If the King further reproaches me, saying: "Originally, one should have a son before being allowed to leave home, but now you do not have a son, how can you leave? And when you left the palace, you did not report it." You may report to the King in detail on my behalf: "Yasodhara has been pregnant for a long time, the King can ask her himself. The previous order was like this, it was not my own decision. In the past, there were many Chakravartin kings who were tired of their royal positions, entered the mountains and forests, left home to seek the Way, and did not return halfway to enjoy the five desires; my leaving home now is also like this, without achieving Bodhi, I will never return to the palace." All my relatives, both inside and outside the palace, have kindness and affection for me, you can use your eloquence to explain to them, and do not let them have additional worries about me.' The Crown Prince then removed the necklace from his body, gave it to Chandaka, and said to him: 'You may take this necklace and offer it to Mahaprajapati, I am leaving the palace today to cut off the root of all suffering, to fulfill this wish, do not add to my suffering.'
。』又脫身上余莊嚴具，以與耶輸陀羅，亦復語言：『人生於世，愛別離苦；我今為欲斷此諸苦，出家學道；勿以我故恒生愁憂，並諸親屬，皆亦如是。』爾時車匿聞此語已，倍增悲絕；不忍違于太子敕令，即便長跪，受取寶冠明珠瓔珞及嚴飾具，垂淚而言：『我聞太子如此志願，舉身戰掉；設令有人心如木石，聞此語者，亦當悲感；況我生來奉侍太子，聞此誓言，而不感絕。唯愿太子，舍於此志，勿令父王，及摩訶波阇波提，耶輸陀羅，並余親屬，生大悲苦。若使決定不回此意，勿於是處，而復棄我；我今歸依太子足下，終不見有違離去理；設當還宮，王必責我，云何獨委太子而歸，欲令何言上答大王？』太子答言：『汝今不應作如此語，世皆離別，豈常集聚；我生七日，而母命終，母子尚有死生之別，而況餘人；汝勿於我偏生戀慕，可與揵陟俱還宮也。』如是再敕，猶不肯去。◎
◎「爾時太子，便以利劍，自剃鬚發。即發願言：『今落鬚髮，愿與一切，斷除煩惱及以習障。』釋提桓因，接發而去。虛空諸天，燒香散花，異口同音贊言：『善哉！善哉！』爾時太子，剃鬚發已，自見其身所著之衣，猶是七寶，即心念言：『過去諸佛出家之法，所著衣服，不當如此
現代漢語譯本：'他又脫下身上剩餘的莊嚴飾品，交給耶輸陀羅，並說道：'人生在世，有愛別離的痛苦；我現在爲了斷除這些痛苦，出家修道；不要因為我的緣故而常常憂愁，包括所有親屬，也都是如此。'當時車匿聽到這些話后，更加悲痛欲絕；不忍違背太子的命令，便長跪在地，接過寶冠、明珠、瓔珞以及裝飾品，流著淚說道：'我聽到太子如此的志願，全身顫抖；即使有人心如木石，聽到這些話，也應當感到悲傷；何況我生來就侍奉太子，聽到這些誓言，怎能不感到悲痛欲絕。只希望太子，放棄這個志向，不要讓父王，以及摩訶波阇波提，耶輸陀羅，還有其他親屬，產生巨大的悲傷痛苦。如果太子決定不改變這個想法，請不要在這裡拋棄我；我現在歸依在太子的腳下，終究不會有違背離開的道理；如果我獨自回宮，國王必定會責問我，為什麼獨自拋下太子而回來，我該如何回答大王？'太子回答說：'你現在不應該說這樣的話，世間萬物都有離別，哪裡有常聚不散的道理；我出生七天，母親就去世了，母子尚且有死別，何況其他人；你不要對我產生過分的留戀，可以和揵陟一起回宮去吧。'這樣再次命令，車匿仍然不肯離去。 現代漢語譯本：'這時太子，便用利劍，自己剃去鬚髮。隨即發願說：'現在剃落鬚髮，愿與一切眾生，斷除煩惱以及習氣障礙。'釋提桓因，接走了他的頭髮。虛空中的諸天，燒香散花，異口同聲地讚歎說：'善哉！善哉！'這時太子，剃完鬚髮后，看到自己身上穿的衣服，仍然是七寶所制，心中想到：'過去諸佛出家時的穿著，不應該是這樣的。'
English version: 'He then removed the remaining ornaments from his body and gave them to Yasodhara, also saying: 'In life, there is the suffering of separation from loved ones; I am now renouncing the world to end these sufferings and pursue the path of enlightenment; do not be constantly sorrowful because of me, and all relatives are the same.' At that time, Channa, upon hearing these words, was even more grief-stricken; unable to disobey the prince's command, he knelt down, received the jeweled crown, pearls, necklaces, and ornaments, and said with tears: 'Hearing the prince's aspiration, my whole body trembles; even if someone's heart were like wood or stone, upon hearing these words, they would feel sorrow; how much more so for me, who has served the prince since birth, upon hearing these vows, can I not feel grief and despair. I only wish that the prince would abandon this aspiration, and not cause the king, Mahapajapati, Yasodhara, and other relatives to suffer great sorrow and pain. If the prince is determined not to change his mind, please do not abandon me here; I now take refuge at the prince's feet, and will never leave; if I return to the palace alone, the king will surely question me, why did you leave the prince alone and return, how should I answer the king?' The prince replied: 'You should not speak like this, all things in the world are subject to separation, how can there be constant gathering; I was born for seven days, and my mother passed away, even between mother and child there is the separation of death, how much more so for others; do not be overly attached to me, you can return to the palace with Kanthaka.' He commanded again, but Channa still refused to leave. English version: 'At that time, the prince, with a sharp sword, shaved off his own beard and hair. He then made a vow: 'Now I shave off my beard and hair, may it be for the sake of all beings, to cut off afflictions and habitual obstacles.' Sakra, the king of the gods, received his hair and took it away. The gods in the sky burned incense and scattered flowers, praising in unison: 'Excellent! Excellent!' At that time, the prince, having shaved his beard and hair, saw that the clothes he was wearing were still made of seven treasures, and thought in his heart: 'The clothes worn by past Buddhas when they renounced the world should not be like this.'
。』時凈居天，于太子前，化作獵師，身被袈裟。太子既見，心大歡喜，而語之言：『汝所著衣，是寂靜服，往昔諸佛之所幖幟也；云何著此，而為罪行？』獵者答言：『我著袈裟，以誘群鹿，鹿見袈裟，皆來近我，我得殺之。』太子又言：『若如汝說，著此袈裟，但欲為殺諸鹿故耳，非求解脫而服之也。我今持此七寶之衣，與汝貿易，吾服此衣，為欲攝救一切眾生，斷其煩惱。』獵者答言：『善哉！如告。』即脫寶衣，而與獵者；自被袈裟，依過去諸佛所服之法。時凈居天，還復梵身，上升虛空，歸其所止。
「於時空中，有異光明；車匿見此，心生奇特，嘆未曾有：『今此瑞應，非為小緣。』車匿既見太子剃除鬚髮身著法服，定知太子必不可回；悶絕於地，倍增懊惱。爾時太子，而語之言：『汝今宜應舍此悲愁，便還宮城，具宣我意。』太子於是，即徐前行；車匿歔欷，頭面作禮，乃至遠望不見太子，然後方起；舉體戰掉，不能自勝，顧看揵陟及莊嚴具，嗚咽悲哽，涕泗交流；即牽揵陟，執持寶冠嚴身之具，車匿號啕，揵陟悲鳴，緣路而歸。
「爾時太子，即便前至跋伽仙人所住之處。時彼林中，有諸鳥獸，既見太子，皆悉矚目，端住不瞬
現代漢語譯本：當時，凈居天在太子面前化作獵人的模樣，身穿袈裟。太子見到后，心中非常歡喜，對獵人說：『你所穿的衣服是寂靜的象徵，是過去諸佛的標誌；為何穿著這樣的衣服，卻做著殺生的行為？』獵人回答說：『我穿袈裟是爲了引誘鹿群，鹿見到袈裟，都會靠近我，我就可以殺它們。』太子又說：『如果像你所說，你穿袈裟只是爲了殺鹿，而不是爲了求解脫。我現在用這七寶之衣和你交換，我穿上這袈裟，是爲了救度一切眾生，斷除他們的煩惱。』獵人回答說：『好啊！就按你說的。』隨即脫下寶衣，給了獵人；自己穿上袈裟，遵循過去諸佛所穿的法服。這時，凈居天恢復了梵天的身形，升入虛空，回到他所居住的地方。 這時，空中出現了奇異的光芒；車匿看到后，心中感到驚奇，讚歎說：『這祥瑞的徵兆，絕非小事。』車匿看到太子剃除了鬚髮，身穿法服，確定太子必定不會回頭；他悶倒在地，更加懊惱。這時，太子對他說：『你現在應該放下悲傷，回到宮城，把我的意思告訴他們。』太子於是緩緩向前走去；車匿抽泣著，向太子磕頭作禮，直到遠遠望不見太子，才起身；他全身顫抖，無法自持，看著揵陟和裝飾品，嗚咽悲傷，淚流滿面；他牽著揵陟，拿著寶冠和裝飾品，車匿號啕大哭，揵陟悲鳴，沿著道路返回。 這時，太子就來到了跋伽仙人居住的地方。當時，林中的鳥獸，看到太子后，都注視著他，端正地站著，眼睛一眨也不眨。
English version: At that time, the Pure Abode Heaven transformed into a hunter before the prince, wearing a kasaya. Upon seeing this, the prince was greatly pleased and said to the hunter, 'The garment you wear is a symbol of tranquility, a mark of the Buddhas of the past; why do you wear such a garment while engaging in sinful acts?' The hunter replied, 'I wear the kasaya to lure deer; when they see it, they approach me, and I can kill them.' The prince then said, 'If, as you say, you wear the kasaya only to kill deer and not to seek liberation, I will exchange this seven-jeweled garment with you. I will wear this kasaya to save all sentient beings and cut off their afflictions.' The hunter replied, 'Very well! As you say.' He then took off the jeweled garment and gave it to the hunter; the prince put on the kasaya, following the practice of the Buddhas of the past. At this moment, the Pure Abode Heaven returned to his Brahma form, ascended into the sky, and returned to his abode. At this time, a strange light appeared in the sky; upon seeing this, Channa was astonished and exclaimed, 'This auspicious sign is no small matter.' When Channa saw that the prince had shaved his head and beard and was wearing the Dharma robe, he knew that the prince would not turn back; he fainted to the ground, feeling even more distressed. At this moment, the prince said to him, 'You should now let go of your sorrow and return to the palace to convey my intentions.' The prince then slowly walked forward; Channa sobbed, bowed to the prince, and only after he could no longer see the prince did he rise; his whole body trembled, unable to control himself. Looking at Kanthaka and the ornaments, he wept with grief, tears streaming down his face; he led Kanthaka, holding the jeweled crown and ornaments, Channa wailed, Kanthaka neighed sadly, and they returned along the road. At this time, the prince then arrived at the place where the sage Bhargava resided. At that time, the birds and beasts in the forest, upon seeing the prince, all gazed at him, standing still and not blinking.
。跋伽仙人，遙見太子，而自念言：『此是何神，為日月天？為帝釋耶？』便與眷屬來迎太子，深生敬重，而作是言：『善來！仁者。』太子既見諸仙人眾，心意柔軟，威儀庠序，太子即便前其住處，諸仙人等，無復威光，皆悉同來請太子坐；太子坐已，觀察彼諸仙人之行，或有以草而為衣者，或以樹皮樹葉以為服者，或有唯食草木花果，或有一日一食，或二日一食，或三日一食，如是行於自餓之法。或事水火，或奉日月，或翹一腳，或臥塵土，或有臥于荊蕀之上，或有臥於水火之側。太子既見如此苦行，即便問于跋伽仙人：『汝等今者修此苦行，甚為奇特，皆欲求於何等果報？』仙人答言：『修此苦行，為欲生天。』太子又問：『諸天雖樂，福盡則窮，輪迴六道，終為苦聚。汝等云何修諸苦因，以求苦報。』太子即便心自嘆言：『商人為寶，故入大海；王為國土，興師相伐；今諸仙人，為生天故，修此苦行。』作是嘆已，默然而住。
「跋伽仙人，即問太子：『仁者何意，默然不言，我等所行非真正耶？』太子答言：『汝等所行，非不至苦，然求果報，終不離苦。』太子與諸仙人，設此議論言語往復，乃至日暮。太子即便停彼一宿，既至明旦，復更思惟：『此諸仙人，雖修苦行，皆非解脫真正之道
現代漢語譯本：跋伽仙人遠遠地看見太子，心中思忖：『這是什麼神靈，是日天還是月天？還是帝釋天？』於是帶領眷屬前去迎接太子，內心深感敬重，說道：『歡迎您，仁者。』太子見到眾仙人，心意柔和，舉止安詳，太子便來到他們居住的地方。眾仙人頓時失去了光彩，都一同前來請太子入座。太子坐下後，觀察這些仙人的修行，有的以草為衣，有的以樹皮樹葉為服，有的只吃草木花果，有的每天吃一頓，有的兩天吃一頓，有的三天吃一頓，如此實行自我折磨的苦行。有的侍奉水火，有的敬奉日月，有的單腳站立，有的臥于塵土，有的睡在荊棘之上，有的睡在水火旁邊。太子看到他們如此苦行，便問跋伽仙人：『你們現在修習這種苦行，非常奇特，都想求得什麼樣的果報呢？』仙人回答說：『修習這種苦行，是爲了能夠昇天。』太子又問：『諸天雖然快樂，但福報享盡也會衰落，仍然會輪迴六道，最終還是苦難的聚集。你們為何要修習這些痛苦的因，來求得痛苦的果報呢？』太子心中感嘆道：『商人爲了寶物，才進入大海；國王爲了國土，才興兵打仗；如今這些仙人，爲了昇天，才修習這種苦行。』感嘆完后，便沉默不語。 跋伽仙人問太子：『仁者為何沉默不語，難道我們所修行的不是真正的道嗎？』太子回答說：『你們所修行的，並非不能達到痛苦的極致，但所求的果報，終究不能脫離痛苦。』太子與眾仙人，就這樣你來我往地議論，直到日暮。太子便在那裡停留了一夜。到了第二天早上，又開始思考：『這些仙人，雖然修習苦行，但都不是真正解脫之道。』
English version: The sage Bhargava, seeing the prince from afar, thought to himself, 『What deity is this? Is it the sun god or the moon god? Or is it Indra?』 He then led his retinue to greet the prince, deeply respecting him, and said, 『Welcome, noble one.』 When the prince saw the assembly of sages, his heart softened, and his demeanor was composed. The prince then approached their dwelling place. The sages lost their radiance and all came to invite the prince to sit. After the prince sat down, he observed the practices of these sages. Some wore grass for clothing, others wore tree bark and leaves, some ate only herbs, flowers, and fruits, some ate once a day, some once every two days, and some once every three days, thus practicing self-mortification. Some served water and fire, some worshipped the sun and moon, some stood on one foot, some lay in the dust, some slept on thorns, and some slept beside water and fire. Seeing their ascetic practices, the prince asked Bhargava, 『You practice these asceticisms, which are very peculiar. What kind of reward do you seek?』 The sage replied, 『We practice these asceticisms in order to be reborn in heaven.』 The prince then asked, 『Although the heavens are joyful, when their blessings are exhausted, they will decline, and they will still be in the cycle of the six realms, ultimately a gathering of suffering. Why do you cultivate the causes of suffering to seek a reward of suffering?』 The prince sighed to himself, 『Merchants enter the sea for treasure; kings wage war for land; now these sages, for the sake of being reborn in heaven, practice these asceticisms.』 After sighing, he remained silent. The sage Bhargava asked the prince, 『Noble one, why are you silent? Is what we practice not the true path?』 The prince replied, 『What you practice is not incapable of reaching the extreme of suffering, but the reward you seek will ultimately not be free from suffering.』 The prince and the sages engaged in this discussion back and forth until dusk. The prince then stayed there for the night. The next morning, he began to contemplate again, 『These sages, although they practice asceticism, are not on the true path to liberation.』
。』我今不應止住於此，即與仙人，辭別欲去。時諸仙人，白太子言：『仁者來此，我皆歡喜；令我人眾，威德增盛。今者何故而忽欲去？為是我等，失於威儀？為此眾中相犯觸耶？以何因緣，不住於此？』太子答言：『非是汝等有如是失，賓主之儀亦無所少，但汝所修，增長苦因；我今學道，為斷苦本，以此因緣，是故去耳。』諸仙人眾，自共議言：『其所修道，極為廣大，云何我等而得留之？』
「爾時有一仙人，善知相法，語眾人言：『今此仁者，諸相具足，必當得於一切種智，為天人師。』即便俱往詣太子所，而作是言：『所修道異，不敢相留；若欲去者，可向北行，彼有大仙，名阿羅邏、加蘭，仁者可往就其語論；我觀仁者，亦當不必住于彼處。』於是太子，即便北行。諸仙人眾，見太子去，心懷懊惱，合掌隨送，極望絕視，然後乃還。
「爾時太子，既出宮已，至於天曉，耶輸陀羅，及諸婇女，從眠而覺；不見太子，悲號啼泣，即便往啟摩訶波阇波提：『今旦忽失太子所在。』摩訶波阇波提聞是語已，迷悶躄地，如是展轉，乃至達王。王聞此言，屹然無聲，失其精魄，若喪四體，舉宮內外，皆亦如是。時諸大臣，即入檢視太子住處，案行宮城，見城北門，自然已開，又復不見車匿揵陟
現代漢語譯本：'我今天不應該停留在這裡，要和各位仙人告別離開了。'這時，眾仙人對太子說：'仁者來到這裡，我們都非常歡喜；使我們這裡的人，威望和德行都更加興盛。現在為什麼忽然想要離開呢？是因為我們有什麼失禮的地方嗎？還是因為這裡的人互相冒犯了您？因為什麼原因，您不在這裡住下呢？'太子回答說：'不是你們有什麼失禮的地方，賓主之間的禮儀也沒有缺少，只是你們所修行的，是增長痛苦的原因；我現在學道，是爲了斷除痛苦的根本，因為這個原因，所以要離開。'眾仙人互相議論說：'他所修行的道，極為廣大，我們怎麼能夠留住他呢？' 這時，有一位精通相術的仙人，對眾人說：'這位仁者，各種相貌都非常圓滿，必定會獲得一切智慧，成為天人的導師。'他們就一起去到太子那裡，對太子說：'我們所修行的道不同，不敢挽留您；如果您要離開，可以向北走，那裡有一位大仙，名叫阿羅邏·加蘭，您可以去和他討論；我看您，也一定不會在那裡停留。'於是太子就向北走去。眾仙人看到太子離開，心中懊惱，合掌送別，一直看到看不見為止，然後才返回。 這時，太子離開王宮后，到了天亮，耶輸陀羅和各位宮女，從睡夢中醒來；沒有看見太子，悲傷地哭泣，就去稟告摩訶波阇波提：'今天早上忽然不見了太子的蹤影。'摩訶波阇波提聽到這話后，昏迷倒地，這樣輾轉相告，一直傳到國王那裡。國王聽到這話，頓時沉默無聲，失去了精氣神，好像失去了四肢一樣，整個王宮內外，也都像這樣。這時，各位大臣，就進入檢視太子住的地方，巡視王宮，看到北門，自然打開了，又沒有看見車匿和揵陟。
English version: 'I should not stay here today; I wish to bid farewell to all of you immortals and depart.' At that time, the immortals said to the prince, 'Noble one, your arrival here has brought us great joy; it has increased the prestige and virtue of our people. Why do you suddenly wish to leave? Is it because we have been discourteous? Or because people here have offended you? For what reason will you not stay here?' The prince replied, 'It is not that you have been discourteous, nor is there any lack of courtesy between host and guest. However, what you cultivate increases the causes of suffering; I am now learning the Way to cut off the root of suffering, and for this reason, I must leave.' The immortals discussed among themselves, saying, 'The Way he cultivates is extremely vast; how can we possibly keep him here?' At that time, there was an immortal who was skilled in physiognomy. He said to the others, 'This noble one has all the perfect marks; he will surely attain all wisdom and become a teacher of gods and humans.' They then went together to the prince and said, 'Our paths of cultivation are different, so we dare not keep you. If you wish to leave, you can go north. There is a great immortal named Arada Kalama there; you can go and discuss with him. I believe you will not stay there either.' Thereupon, the prince went north. The immortals, seeing the prince leave, felt distressed. They joined their palms in farewell, watching him until he was out of sight, and then they returned. At that time, after the prince had left the palace, when dawn arrived, Yasodhara and the palace women awoke from their sleep. Not seeing the prince, they wept with sorrow and went to inform Mahapajapati, 'This morning, the prince has suddenly disappeared.' Upon hearing this, Mahapajapati fainted and fell to the ground. This news was passed on until it reached the king. Upon hearing this, the king became silent, losing his spirit and vitality, as if he had lost his limbs. The entire palace, inside and out, was in the same state. At that time, the ministers went to inspect the prince's residence, and after searching the palace, they found that the north gate had opened by itself, and they could not find Channa or Kanthaka.
。即問門司：『誰開此者？』互相推撿，皆云不知；並問防人，亦云不解此門開意。於時大臣，心自思惟：『北門既開，太子必當從此而出，宜速尋覓太子所在。』即敕千乘萬騎，絡繹四出，追求太子；以天力故，迷失道逕，不知所之。即便還歸，白大王言：『推尋太子，不知所在？』
「爾時車匿，步牽揵陟，及莊嚴具，悲泣鳴咽，隨路而還。舉邑人民，見此驚愕，無不懊惱，悉皆競來，問車匿言：『汝送太子，置於何處？今與揵陟，而獨還耶？』車匿既得諸人此問，倍更悲絕，不能答之。此諸人民，雖見揵陟被帶鞍勒七寶莊嚴，不見太子，猶若死人飾以花彩。於是車匿，前入宮城，揵陟悲嘶，諸廄群馬，一時哀鳴。外諸官屬，白摩訶波阇波提及耶輸陀羅言：『車匿唯與揵陟俱還。』聞此言已，宛轉于地，而自唸曰：『今者唯聞車匿揵陟相隨俱還，而不聞道太子歸聲。』摩訶波阇波提即作是言：『我養太子，至年長大，一旦舍我，不知所在？譬如果樹，結花成實，臨熟落地；又如饑人，遇百味饌，臨欲食之，忽然翻倒
現代漢語譯本 於是就問守門的人：『是誰打開這門的？』他們互相推諉檢查，都說不知道；又問守衛的人，也說不明白這門打開的原因。當時的大臣，心中自己思量：『北門既然開了，太子必定會從這裡出去，應該趕快尋找太子在哪裡。』就命令成千上萬的騎兵，絡繹不絕地四處出動，追尋太子；因為天力的緣故，迷失了道路，不知道去了哪裡。隨即就返回，稟告大王說：『尋找太子，不知道在哪裡？』 當時車匿，步行牽著揵陟，以及莊嚴的器具，悲傷地哭泣，沿著路返回。全城的人民，見到這種情況都驚愕不已，沒有不懊惱的，都爭著來問車匿說：『你送太子，把他放在哪裡了？現在和揵陟一起，卻獨自回來了？』車匿聽到人們這樣問，更加悲痛欲絕，不能回答。這些人，雖然看到揵陟被帶上馬鞍和七寶裝飾，卻不見太子，就像死人被裝飾上花彩一樣。於是車匿，先進入宮城，揵陟悲傷地嘶鳴，馬廄里的馬群，也一時哀鳴。外面的官員，稟告摩訶波阇波提和耶輸陀羅說：『車匿只和揵陟一起回來了。』聽到這話后，她們倒在地上，心中想：『現在只聽到車匿和揵陟一起回來了，卻沒有聽到太子回來的訊息。』摩訶波阇波提就說：『我養育太子，直到他長大，一旦離開我，不知道在哪裡？就像果樹，開花結果，快要成熟時卻掉落地上；又像飢餓的人，遇到各種美味佳餚，正要吃的時候，忽然被打翻了。
English version Then they asked the gatekeepers: 『Who opened this gate?』 They pushed the responsibility onto each other, all saying they didn't know; they also asked the guards, who also said they didn't understand why the gate was open. At that time, the ministers thought to themselves: 『Since the north gate is open, the prince must have gone out this way, we should quickly search for the prince』s whereabouts.』 They then ordered thousands of cavalry to go out in droves, searching for the prince; because of the power of the heavens, they lost their way and didn't know where to go. They then returned and reported to the king, saying: 『We searched for the prince, but we don't know where he is?』 At that time, Channa, walking and leading Kanthaka, along with the ceremonial items, was weeping sorrowfully as he returned along the road. The people of the entire city were shocked to see this, and all were distressed. They all rushed to ask Channa: 『You escorted the prince, where did you leave him? Now you are with Kanthaka, but you have returned alone?』 When Channa heard these questions, he was even more grief-stricken and could not answer. Although these people saw Kanthaka adorned with a saddle and seven treasures, they did not see the prince, it was like a dead person being decorated with flowers. Then Channa entered the palace first, Kanthaka neighed sadly, and the horses in the stables also neighed in sorrow. The officials outside reported to Mahapajapati and Yashodhara: 『Channa has only returned with Kanthaka.』 Upon hearing this, they fell to the ground, thinking: 『Now we only hear that Channa and Kanthaka have returned together, but we have not heard any news of the prince returning.』 Mahapajapati then said: 『I raised the prince until he grew up, and now he has left me, I don't know where he is? It's like a fruit tree, blossoming and bearing fruit, but the fruit falls to the ground just as it is about to ripen; it's also like a hungry person, encountering all kinds of delicacies, but just as they are about to eat, it is suddenly overturned.』
。』耶輸陀羅又自言曰：『我與太子，行住坐臥，不相遠離；今者舍我，莫知所趣？古昔諸王，入山學道，皆將妻子，不暫相棄；世間之人，一遇相識，別不相忘；夫婦之情，恩愛之深，而乃反更如是之薄。』詰車匿言：『寧與智者而作怨仇，不共愚人以為親厚；汝癡頑人，盜送太子，置於何處，令此釋族不復熾盛。』又責揵陟：『汝載太子，出此王宮，近去之時，寂然無聲；今者空反，何意悲嘶？』爾時車匿，即便答言：『勿責於我及以揵陟。所以者何？此是天力，非人所為。當於爾夕，夫人婇女，皆悉惛臥；太子敕我，令起被馬；我于爾時，以大高聲，而諫太子，欲使夫人，及諸婇女聞此驚悟，及被揵陟都無覺者；城門每開聞四十里，當爾之時，自然而開，又無一聲；如此之事，豈非天力？出城之時，天令諸神，手捧馬足，並接於我，虛空諸天，隨從無數，我當云何而能止耶？時天既曉，行三逾阇那，至彼跋伽仙人住處，又復有諸奇特異事，愿聽我說：「太子既至跋伽仙人苦行林中，即便下馬，手撫馬背，並敕於我，令還宮城；我於此時，隨從太子，永無歸意，太子見遣，終不聽住。又復就我，取七寶劍，而自唱言：『過去諸佛，為成就阿耨多羅三藐三菩提故，舍于飾好，剃除鬚髮，我今亦當依諸佛法
現代漢語譯本：耶輸陀羅又自言自語道：『我與太子，無論行走、站立、坐著還是躺臥，都不曾分離；如今他舍我而去，我不知他去了哪裡？古代的諸位國王，入山修道時，都會帶著妻子，不曾暫時拋棄；世間之人，一旦相識，分別后也不會相忘；夫妻之間的情誼，恩愛如此深厚，卻反而變得如此淡薄。』她責問車匿說：『寧願與智者結怨，也不願與愚人親近；你這個愚蠢頑固的人，偷偷送走太子，把他安置在何處，以至於讓釋迦族不再興盛。』又責備揵陟說：『你載著太子，離開王宮，臨走時，寂靜無聲；如今空身返回，為何悲鳴？』當時車匿，便回答說：『不要責怪我和揵陟。這是因為，這是天意，不是人力所能為。那天晚上，夫人和宮女們，都昏睡不醒；太子命令我，起身備馬；我當時，大聲勸諫太子，想讓夫人和宮女們聽到后驚醒，但揵陟都沒有察覺；城門平時打開時能聽到四十里遠，當時卻自然打開，沒有一絲聲響；這樣的事情，難道不是天意嗎？出城時，天神讓諸神，用手捧著馬蹄，並接應我，虛空中無數天神跟隨，我怎麼能阻止呢？天亮時，走了三逾阇那，到達跋伽仙人居住的地方，還有許多奇特的事情，請聽我說：「太子到達跋伽仙人苦修的樹林中，便下馬，撫摸馬背，並命令我，返回王宮；我當時，跟隨太子，沒有回去的打算，太子見我執意不走，最終不讓我留下。又向我，取了七寶劍，自己唱道：『過去的諸佛，爲了成就無上正等正覺，捨棄裝飾，剃除鬚髮，我現在也應當依照諸佛的法』 現代漢語譯本：』
English version: Yashodhara then said to herself: 'The prince and I, whether walking, standing, sitting, or lying down, have never been apart; now he has abandoned me, and I do not know where he has gone? The ancient kings, when entering the mountains to practice the Way, would all take their wives with them, never abandoning them even temporarily; people in the world, once they meet and become acquainted, do not forget each other after parting; the affection between husband and wife, the depth of love, yet it has become so shallow.' She questioned Channa, saying: 'It is better to make enemies with the wise than to be close to the foolish; you foolish and stubborn person, secretly sent away the prince, where did you place him, causing the Shakya clan to no longer flourish?' She also rebuked Kanthaka, saying: 'You carried the prince, leaving the palace, when you left, it was silent; now you return empty, why do you neigh sadly?' At that time, Channa replied: 'Do not blame me and Kanthaka. Why? This is the power of heaven, not something that humans can do. That night, the lady and the palace women were all in a deep sleep; the prince ordered me to get up and prepare the horse; at that time, I loudly advised the prince, wanting the lady and the palace women to hear and wake up, but Kanthaka did not notice anything; the city gate usually opens and can be heard forty miles away, but at that time it opened naturally, without a sound; such a thing, is it not the power of heaven? When leaving the city, the gods had the deities hold the horse's hooves, and they received me, countless deities in the sky followed, how could I stop it? When it was dawn, we had traveled three yojanas, and arrived at the place where the sage Bhargava lived, and there were many other strange things, please listen to me: "When the prince arrived at the grove of ascetic practices of the sage Bhargava, he dismounted, stroked the horse's back, and ordered me to return to the palace; at that time, I followed the prince, with no intention of returning, the prince saw that I was determined not to leave, and ultimately did not allow me to stay. He then took the seven-jeweled sword from me, and sang to himself: 'The Buddhas of the past, in order to achieve Anuttara-samyak-sambodhi, abandoned their adornments, shaved their beards and hair, and now I should also follow the Dharma of the Buddhas' English version: '"
。』唱此言已，即脫寶冠及以明珠，悉付我還置王足下；又以瓔珞，與摩訶波阇波提，余莊嚴具，以與耶輸陀羅。我于爾時，雖聞此誨，猶侍左右，無有歸情。於時太子，便以利劍，自剃鬚發，天于空中，隨接而去，即便前行，逢于獵者，以身所著七寶妙衣，而與獵人，貿易袈裟，於是虛空，有大光明。我見太子形服既變，深知其意必不可回，我即悶絕，心大懊惱；太子前至跋伽仙人所住之處，我便於彼，辭別而歸。」此諸奇特，皆是天力，非復人事，愿勿責我及揵陟也。』時摩訶波阇波提，及耶輸陀羅，既聞車匿說此事已，心小醒悟，默然無聲。
「爾時白凈王，悶絕始醒，敕喚車匿，而語之言：『汝云何令諸釋種姓生大苦惱？我有嚴制，敕內外官屬守護太子，畏其出家。汝復何意，輒被揵陟，而與太子令密去耶？』車匿聞已，生大怖懼，而啟王言：『太子出城，實非我咎，唯愿大王，聽我具說。』即以寶冠及髻中明珠，置王足下。『太子令我以此冠珠置王足下，七寶瓔珞與摩訶波阇波提，余莊嚴具與耶輸陀羅。』王見諸物，倍增悲絕，雖復木石，猶尚有感，況乃父子恩愛之深。車匿具以前事，而啟王言：『太子敕我，父王若謂：「本要有子，當聽出家，今未有子，云何而去？臨去之時，又不啟者
現代漢語譯本：『說完這些話，太子就脫下寶冠和明珠，全部交還給我，讓我放在國王的腳下；又把瓔珞給了摩訶波阇波提，其餘的裝飾品給了耶輸陀羅。我當時雖然聽到了這些話，仍然侍奉在左右，沒有要回去的意思。當時太子就用利劍自己剃了鬚髮，天神在空中接走了剃下的鬚髮，太子隨即向前走，遇到一個獵人，就把身上穿的七寶妙衣給了獵人，換了袈裟，這時空中出現了巨大的光明。我看到太子的裝束已經改變，深深知道他的心意一定不會改變，我就昏了過去，心中非常懊惱；太子走到跋伽仙人居住的地方，我就在那裡告別回去了。』這些奇特的事情，都是天神的力量，不是人力所能為，希望不要責怪我和揵陟。』當時摩訶波阇波提和耶輸陀羅，聽了車匿說這些事後，心裡稍微清醒了一些，默默無聲。 『這時凈飯王，從昏厥中醒來，命令召見車匿，對他說：『你為什麼讓釋迦種姓的人遭受如此大的痛苦？我嚴令內外官員守護太子，害怕他出家。你又是什麼意思，竟然讓揵陟和太子秘密離開？』車匿聽了，非常害怕，就對國王說：『太子出城，確實不是我的過錯，希望大王聽我詳細說明。』隨即把寶冠和髮髻中的明珠，放在國王的腳下。『太子讓我把這個冠珠放在國王的腳下，七寶瓔珞給摩訶波阇波提，其餘的裝飾品給耶輸陀羅。』國王看到這些東西，更加悲痛欲絕，即使是木頭石頭，尚且會有所感觸，更何況是父子之間如此深厚的恩愛。車匿詳細地把之前的事情，告訴國王說：『太子囑咐我，如果父王說：「本來要有兒子，才允許出家，現在還沒有兒子，怎麼就走了？臨走的時候，又不稟告一聲？」』
English version: 『Having said these words, the prince took off his jeweled crown and pearls, and returned them all to me, asking me to place them at the king's feet; he also gave the necklace to Mahapajapati, and the rest of his ornaments to Yasodhara. At that time, although I heard these instructions, I still remained by his side, with no intention of returning. Then the prince used a sharp sword to shave his own beard and hair, which the gods in the sky received and took away. The prince then proceeded forward, encountered a hunter, and gave the hunter his seven-jeweled exquisite clothing in exchange for a kasaya robe. At this moment, a great light appeared in the sky. Seeing that the prince's attire had changed, I knew deeply that his intention would not be reversed, and I fainted, feeling great distress in my heart. The prince went to the place where the sage Bhargava resided, and I bid him farewell there and returned.』 These extraordinary events were all due to the power of the gods, not human actions, so please do not blame me or Kanthaka.』 At that time, Mahapajapati and Yasodhara, having heard Chanaka recount these events, became slightly more conscious and remained silent. 『At this time, King Suddhodana, having awakened from his faint, ordered Chanaka to be summoned and said to him: 『Why have you caused such great suffering to the Sakya clan? I had strictly ordered the officials inside and outside the palace to guard the prince, fearing that he would leave home. What was your intention, to allow Kanthaka to secretly leave with the prince?』 Chanaka, upon hearing this, was greatly frightened and replied to the king: 『The prince's departure from the city was truly not my fault, I beg the king to listen to my detailed explanation.』 He then placed the jeweled crown and the pearls from his hair at the king's feet. 『The prince instructed me to place this crown and pearls at the king's feet, the seven-jeweled necklace to Mahapajapati, and the rest of the ornaments to Yasodhara.』 The king, seeing these items, was even more grief-stricken, even wood and stone would have felt something, let alone the deep love between father and son. Chanaka recounted the previous events in detail, saying to the king: 『The prince instructed me, if the father king says: 「Originally, there should be a son before leaving home, but now there is no son, how can he leave? And why did he not inform me before leaving?」』
。」汝可為我具答父王：「耶輸陀羅，久已有娠，王宜問之。昔敕如此，非為專輒。」』王聞此言，即便遣問耶輸陀羅：『太子云汝久已有娠，實如此不？』耶輸陀羅即答：『信言。當於大王來此宮時，太子指我，即覺有娠。』王聞其語，生奇特心，憂惱暫歇，而自念言：『我前所以許令有子聽出家者，七日之中，必無子理，轉輪王位，自然而至。不謂七日未滿，而便有娠，深自咎悼智慧淺短，所為方便，不能住之。輕作此約，重增悔恨。太子神略，出人意表。今日之事，亦復兼是諸大天力，我今不應責車匿也。』
「時白凈王，心自思惟：『太子出家，必不可回，設使更作諸餘方便，亦不能留。雖復棄國出家學道，然已有子，不絕種嗣。我今應敕耶輸陀羅，好令將護所懷之子。』時白凈王，愛念情深，語車匿言：『我今當往尋求太子，不知即時，定在何許？其今既已舍我學道，我復何忍獨生獨活，便當追逐隨其所在。』爾時王師及與大臣，聞王欲出尋求太子，二人俱共來諫王言：『大王！不應自生憂惱。所以者何？我觀太子，見其相貌，過去世中，久已修習出家之業。設復令為釋提桓因，亦當不樂，況復今者轉輪王位而能留耶？大王！不憶太子初生而行七步舉手住言：「我生已盡，是最後身
現代漢語譯本：『你可以替我回答父王：『耶輸陀羅，懷孕已久，大王應該問她。』以前的命令是這樣，不是我擅自做主。』國王聽到這話，就派人去問耶輸陀羅：『太子說你懷孕很久了，真是這樣嗎？』耶輸陀羅回答說：『確實如此。當大王來到這宮殿時，太子指著我，我就感覺懷孕了。』國王聽到這話，心中感到驚奇，憂愁暫時消散，心想：『我之前之所以允許有兒子就可以出家，是因為七天之內，一定不會有兒子，轉輪王的王位，自然會到來。沒想到七天還沒到，就懷孕了，我深深地責怪自己智慧淺薄，所用的方法，不能阻止他。輕易地做了這個約定，更加後悔。太子神機妙算，超出常人意料。今天的事情，也兼有諸天神的力量，我現在不應該責怪車匿。』 當時，凈飯王心中思量：『太子出家，一定無法挽回，即使再想其他辦法，也不能留住他。雖然他拋棄國家出家學道，但已經有了兒子，不會斷絕後代。我現在應該命令耶輸陀羅，好好照顧她懷的孩子。』當時，凈飯王，愛子情深，對車匿說：『我現在要去找太子，不知道他現在，到底在哪裡？他既然已經捨棄我學道，我又怎麼忍心獨自活下去，就應該追隨他到他所在的地方。』當時，王師和大臣，聽到國王要出去尋找太子，兩人一起來勸諫國王說：『大王！不應該自己憂愁煩惱。為什麼呢？我看太子，他的相貌，過去世中，早就已經修習出家之業。即使讓他做釋提桓因，他也不會高興，更何況是現在的轉輪王位就能留住他呢？大王！您不記得太子剛出生時走了七步，舉手說道：「我生已盡，這是最後的一生。」』
English version: 'You can answer the king for me: 'Yasodhara has been pregnant for a long time, and the king should ask her about it.' The previous order was like this, it's not that I'm acting on my own authority.' When the king heard this, he sent someone to ask Yasodhara: 'The prince said you have been pregnant for a long time, is that true?' Yasodhara replied: 'Indeed. When the king came to this palace, the prince pointed at me, and I felt pregnant.' When the king heard this, he felt surprised, and his worries temporarily dissipated. He thought: 'The reason I allowed him to leave home if he had a son was because there would definitely be no son within seven days, and the position of the Chakravarti king would naturally come. I didn't expect that before seven days were up, she was pregnant. I deeply blame myself for my shallow wisdom, and the methods I used could not stop him. I made this agreement lightly, and I regret it even more. The prince's divine strategy is beyond ordinary people's expectations. Today's events also include the power of the gods, and I should not blame Channa now.' At that time, King Suddhodana thought in his heart: 'The prince's departure from home is definitely irreversible, and even if I think of other ways, I cannot keep him. Although he has abandoned the country to leave home and learn the Way, he already has a son, so the lineage will not be cut off. I should now order Yasodhara to take good care of the child she is carrying.' At that time, King Suddhodana, with deep love for his son, said to Channa: 'I am going to look for the prince now, I don't know where he is now? Since he has abandoned me to learn the Way, how can I bear to live alone, I should follow him wherever he is.' At that time, the royal teacher and the ministers, hearing that the king wanted to go out to find the prince, both came to advise the king, saying: 'Great King! You should not worry yourself. Why? I see the prince, his appearance, in past lives, he has long practiced the path of leaving home. Even if he were to become Sakra, he would not be happy, let alone the current position of the Chakravarti king could keep him? Great King! Don't you remember that when the prince was born, he took seven steps, raised his hand and said: 'My birth is exhausted, this is my last life.''
。」諸梵天王，釋提桓因，悉來下從。如此奇特，云何樂世？』又復白王：『阿私陀仙昔相太子，年至十九，出家學道，必當成就一切種智。今時既到，大王何故，而生愁苦？又復大王，嚴敕內外，守護太子，慮恐出家，而諸天來，導引出城；如是之事，非復人力。唯愿大王，當生歡喜，勿懷愁惱，不須自出。若憶太子猶不已者，我今當與大臣尋求所在。』
「王聞此語，心自念言：『我知太子，雖不可回，未忍便舍，不復追之，今當試令師及大臣更一尋也。』即便答師及大臣言：『善哉！可去，舉宮內外，心皆苦惱，佇逐速還。』於是王師大臣，即便辭出，追尋太子。◎
過去現在因果經卷第二 大正藏第 03 冊 No. 0189 過去現在因果經
過去現在因果經卷第三
宋天竺三藏求那跋陀羅譯◎
「爾時白凈王，發遣王師及大臣已，即以太子瓔珞，與摩訶波阇波提，而語之言：『此是太子所服瓔珞，付車匿還，令以與汝。』摩訶波阇波提，見瓔珞已，倍增悲絕，而自念言：『四天下人，極為薄福，失此明智轉輪聖王。』又送余莊嚴具，以與耶輸陀羅，而語之曰：『太子以此嚴身之具，令持與汝。』耶輸陀羅，既見此物，悶絕躄地
『諸梵天王、釋提桓因都下來跟隨。如此奇特，怎麼還會貪戀世俗呢？』又稟告國王：『阿私陀仙人以前給太子看相，說他到了十九歲，就會出家學道，必定會成就一切智慧。現在時候已經到了，大王為什麼還如此憂愁痛苦呢？而且大王您嚴令內外，守護太子，擔心他出家，而諸天會來引導他出城；這樣的事情，不是人力可以阻止的。希望大王您應該感到歡喜，不要憂愁煩惱，不需要親自出去尋找。如果思念太子仍然不能停止，我現在就和大臣一起去尋找他的下落。』 國王聽了這話，心裡想：『我知道太子雖然不可能被勸回，但還不忍心就此放棄，不再追尋他，現在應該試著讓老師和大臣再去尋找一次。』就回答老師和大臣說：『好啊！你們可以去，整個宮裡內外，心裡都很苦惱，希望你們快去快回。』於是國王的老師和大臣，就告辭出去，去追尋太子。 當時，凈飯王派遣了王師和大臣之後，就把太子的瓔珞，交給摩訶波阇波提，對她說：『這是太子所佩戴的瓔珞，交給車匿帶回去，讓他給你。』摩訶波阇波提看到瓔珞后，更加悲痛欲絕，心裡想：『四天下的人，真是太沒有福氣了，失去了這位明智的轉輪聖王。』又送了其他的裝飾品，給耶輸陀羅，對她說：『太子用這些裝飾身體的物品，讓你拿著。』耶輸陀羅看到這些東西，就昏厥倒地。
'All the Brahma Kings and Shakra Devanam Indra have come down to follow. Such a marvel, how can one still be attached to the world?' They further reported to the king, 'The sage Asita once prophesied for the prince that when he reached nineteen, he would leave home to study the Way, and would surely achieve all wisdom. Now the time has come, why is Your Majesty still so worried and distressed? Moreover, Your Majesty has strictly ordered both inside and outside to guard the prince, fearing he might leave home, and that the gods would come to guide him out of the city; such a thing is beyond human power. May Your Majesty be joyful, not harbor sorrow and distress, and not need to go out yourself. If the longing for the prince still cannot be stopped, I will now go with the ministers to seek his whereabouts.' Upon hearing these words, the king thought to himself, 'I know that although the prince cannot be persuaded to return, I cannot bear to give up and not pursue him. Now I should try to have the teacher and ministers search once more.' He then replied to the teacher and ministers, 'Very well! You may go, the entire palace, inside and out, is in distress, I hope you return quickly.' Thereupon, the king's teacher and ministers took their leave and went to search for the prince. At that time, after King Suddhodana had dispatched the royal teacher and ministers, he gave the prince's necklace to Mahapajapati, saying to her, 'This is the necklace worn by the prince, give it to Channa to take back and give to you.' Upon seeing the necklace, Mahapajapati was overwhelmed with grief, thinking to herself, 'The people of the four continents are truly unfortunate, having lost this wise Chakravartin King.' He also sent other ornaments to Yasodhara, saying to her, 'The prince used these ornaments to adorn himself, let them be given to you.' Upon seeing these items, Yasodhara fainted and fell to the ground.
。王又遣人敕耶輸陀羅，令自愛敬，無使胎子不安隱也。
「爾時王師，及以大臣，至跋伽仙人苦行林中，除去從人及諸儀飾，便前仙人所住之處。仙人請坐，互相問訊，於是王師，語仙人言：『我是白凈王師，今所以來至於此者，彼白凈王，足相太子，厭惡生老病死之苦，出家學道，路由此林，大仙見不？』跋伽仙人答王師言：『我近於此見一童子，顏容端正，相好具足，來入此林，共我議論，遂經一宿，不知乃是王之太子；鄙薄我等所修之道，從此北行，詣彼仙人阿羅邏、迦蘭。』
「爾時王師大臣，聞此言已，即便疾往彼仙人所，而於中路，遙見太子在於樹下，端坐思惟，相好光明，逾于日月。即便下馬，除卻侍衛，脫諸儀服，前太子所，坐於一面，互相問訊。於是王師，白太子言：『大王見使尋求太子，欲有所說。』太子答曰：『父王遣汝，欲何所道？』王師即言：『大王久知太子深樂出家，此意難回，然王于太子，恩愛情深，憂愁盛火，常自熾然，須太子歸，以滅之耳。愿便回駕，還反宮城，雖有物務，不令太子全棄道業；靜心之處，不必山林；摩訶波阇波提，耶輸陀羅，內外眷屬，皆悉沒于憂惱大海，思太子還，而拯救之
現代漢語譯本：國王又派人告誡耶輸陀羅，讓她自己愛惜身體，不要讓胎兒不安穩。 當時，國王的老師以及大臣們，來到跋伽仙人苦修的樹林中，除去隨從和各種裝飾，就來到仙人居住的地方。仙人請他們坐下，互相問候，於是國王的老師對仙人說：『我是凈飯王的老師，現在來到這裡的原因是，凈飯王的太子，厭惡生老病死的痛苦，出家學道，路過這片樹林，大仙看見了嗎？』跋伽仙人回答國王的老師說：『我最近在這裡見到一個童子，容貌端正，相貌美好，來到這片樹林，和我討論，於是過了一夜，不知道他是國王的太子；他輕視我們所修的道，從這裡向北走，去了仙人阿羅邏·迦蘭那裡。』 當時，國王的老師和大臣，聽到這些話后，就立刻趕往那位仙人那裡，在半路上，遠遠地看見太子在一棵樹下，端坐思考，相貌光明，超過了日月。他們就下馬，除去侍衛，脫下各種服飾，來到太子面前，坐在一旁，互相問候。於是國王的老師對太子說：『大王派我來尋找太子，有話要說。』太子回答說：『父王派你來，想說什麼？』國王的老師就說：『大王早就知道太子深深喜愛出家，這個心意難以改變，但是大王對太子，恩情深厚，憂愁像盛大的火焰，常常自己燃燒，需要太子回去，來熄滅它。希望您就此返回，回到宮城，即使有俗事，也不讓太子完全放棄道業；靜心的地方，不一定在山林；摩訶波阇波提，耶輸陀羅，內外親屬，都沉沒在憂愁的海洋中，思念太子回去，來拯救他們。』
English version: The king also sent someone to instruct Yasodhara, telling her to take care of herself and not to let the unborn child be uneasy. At that time, the king's teacher and ministers went to the ascetic forest of the sage Bharga, removed their attendants and various ornaments, and then went to the place where the sage lived. The sage invited them to sit down, and they exchanged greetings. Then the king's teacher said to the sage, 'I am the teacher of King Suddhodana. The reason I have come here is that King Suddhodana's prince, disgusted with the suffering of birth, old age, sickness, and death, has left home to study the Way. He passed through this forest. Did the great sage see him?' The sage Bharga replied to the king's teacher, 'I recently saw a young boy here, with a dignified appearance and beautiful features. He came into this forest and discussed with me, and then spent the night. I didn't know he was the king's prince. He looked down on the path we cultivate and went north from here to the sage Arada Kalama.' At that time, the king's teacher and ministers, having heard these words, immediately went to that sage. On the way, they saw the prince sitting under a tree, meditating, his appearance radiant, surpassing the sun and moon. They dismounted, dismissed their guards, took off their various garments, and went before the prince, sitting on one side, and exchanged greetings. Then the king's teacher said to the prince, 'The great king sent me to seek the prince, wanting to say something.' The prince replied, 'What does my father want to say by sending you?' The king's teacher then said, 'The great king has long known that the prince deeply loves leaving home, and this intention is difficult to change. However, the king's affection for the prince is deep, and his sorrow is like a great fire, constantly burning. He needs the prince to return to extinguish it. I hope you will return to the palace. Even if there are worldly affairs, it will not prevent the prince from completely abandoning the path of cultivation. A place for quiet contemplation does not necessarily have to be in the mountains and forests. Mahapajapati, Yasodhara, and all the relatives inside and outside the palace are all submerged in an ocean of sorrow, longing for the prince to return and save them.'
。』
「爾時太子，聞王師語，以深重聲答王師言：『我豈不知父王於我恩情深耶？但畏生老病死之苦，是以來此，為斷除故。若令恩愛終日合會又無生老病死苦者，我復何為來至於此？我今所以違遠父王，欲為將來和合故耳。父王憂愁大火今雖熾然，我與父王，唯余今生有此一苦，將來自當永絕斯患。若如汝言，令吾處宮修道業者，如七寶舍，滿中焰火，當有人能止此室不？如雜毒食，設有饑人，終不食之。我既棄國，出家修道，云何令我復還宮城修學道耶？世間之人，在大苦中，為小樂故，尚復耽湎不能暫舍；況我在此極靜寂處，無諸患苦，而能捐棄，還就於惡？古昔諸王，入山學道，無有中路還受欲者；父王若欲必令我歸，便是違于先王之法。』
「爾時王師白太子言：『誠如太子今之所說。然諸仙聖，一言未來定有果報，一言定無，此二仙聖尚不能知未來世中必定有無，太子云何欲舍現樂，而求未來不定果報？生死果報尚不可知決定有無，云何乃欲求解脫果？唯愿太子，便還宮也。』
「太子答言：『彼二仙人，說未來果，一者言有，一者言無，皆是疑心，非決定說。我今終不修順彼教，不應以此而見難詰
現代漢語譯本 當時，太子聽到王師的話，用深沉的聲音回答王師說：『我難道不知道父王對我的恩情深厚嗎？只是畏懼生老病死的痛苦，所以才來到這裡，爲了斷除這些痛苦。如果能讓恩愛永遠相聚，又沒有生老病死的痛苦，我為什麼還要來到這裡呢？我今天之所以遠離父王，是爲了將來能夠和合。父王憂愁的大火現在雖然熾烈，我和父王，也只是今生有這一苦，將來應當永遠消除這個禍患。如果像你所說，讓我留在宮中修道，就像七寶的房屋，裡面充滿了火焰，難道有人能阻止這火焰嗎？就像摻雜毒藥的食物，即使有飢餓的人，最終也不會吃它。我已經拋棄了國家，出家修道，怎麼能讓我再回到宮城修習道業呢？世間的人，在巨大的痛苦中，爲了小小的快樂，尚且沉溺其中不能暫時捨棄；何況我在這裡如此寂靜的地方，沒有各種憂患痛苦，怎麼能拋棄這裡，再回到惡劣的環境中呢？古代的君王，進入山林修道，沒有中途返回接受慾望的；父王如果一定要讓我回去，那就是違背了先王的法則。』 當時王師對太子說：『確實像太子現在所說的那樣。然而那些仙人和聖人，一個說未來一定有果報，一個說一定沒有，這兩位仙人和聖人都不能知道未來世中必定有還是沒有，太子怎麼想要捨棄眼前的快樂，而去追求未來不確定的果報呢？生死果報尚且不能知道是否一定存在，怎麼想要去求解脫的果呢？希望太子，還是回到宮中吧。』 太子回答說：『那兩位仙人，說未來的果報，一個說有，一個說沒有，都是疑惑不定的，不是確定的說法。我今天最終不會遵循他們的教導，不應該用這個來責難我。』
English version At that time, the Crown Prince, hearing the words of the royal teacher, replied in a deep voice, 'How could I not know the depth of my father's kindness towards me? It is only because I fear the suffering of birth, old age, sickness, and death that I have come here, to eliminate these sufferings. If love could be forever united and there were no suffering of birth, old age, sickness, and death, why would I have come here? The reason I have distanced myself from my father is for the sake of future harmony. Although the fire of my father's sorrow is now blazing, my father and I will only have this one suffering in this life, and in the future, we shall forever eliminate this calamity. If, as you say, I were to cultivate the path in the palace, it would be like a seven-jeweled house filled with flames. Would anyone be able to stop the fire in that room? Like food mixed with poison, even if there were a hungry person, they would not eat it. I have already abandoned the kingdom and left home to cultivate the path. How can you ask me to return to the palace to study the path? People in the world, amidst great suffering, for the sake of small pleasures, still indulge in them and cannot temporarily abandon them. How much more so should I, in this extremely quiet place, without any worries or suffering, abandon this and return to evil? The kings of old who entered the mountains to study the path did not return halfway to indulge in desires. If my father insists on making me return, he would be violating the laws of the former kings.' At that time, the royal teacher said to the Crown Prince, 'Indeed, it is as the Crown Prince has said. However, those immortals and sages, one says that there will definitely be a result in the future, and the other says that there will definitely not be. These two immortals and sages cannot know whether there will definitely be a future existence or not. How can the Crown Prince want to abandon present happiness and seek an uncertain result in the future? The results of birth and death are not even known to be certain or not. How can you want to seek the fruit of liberation? I hope the Crown Prince will return to the palace.' The Crown Prince replied, 'Those two immortals, in speaking of future results, one says there is, and the other says there is not. Both are doubtful, not definite statements. I will not follow their teachings, and I should not be questioned on this basis.'
。所以者何？我今不為希慕果報而來至此，以目所見，生老病死必應經之，故求解脫免此苦耳。令汝不久見我道成，我此志願，終不可回。還啟父王，說如此也。』爾時太子，作此語已，即從座起，與王師大臣，辭別北行，詣阿羅邏、迦蘭仙人所。於時王師大臣，見太子去，啼泣懊惱：一者、念太子情深；二者、奉受王使，來太子所，而復不能移轉其意。徘徊路側，不能自反，互共議言：『既被王使，而無力效，今者空歸，云何奉答？我等當留所從五人，聰明智慧，心意柔軟，為性忠直，種族強者，密令伺察，看其進止。』作此言已，顧瞻其傍，見憍陳如等五人，而語之言：『汝等悉能留止此不？』五人答言：『善哉！如敕；進止去來，當密伺察。』即便辭別，趣太子所；王師大臣，還歸宮城。
「爾時太子，往彼阿羅邏、迦蘭仙人住處，渡于恒河，路由王舍城。既入城已，諸人民眾，見太子顏貌相好殊特，歡喜愛敬；舉國皆悉奔馳瞻視，如是諠嘩，徹頻毗娑羅王。王便驚問：『此是何聲？』諸臣答言：『白凈王太子，名薩婆悉達，昔諸相師，記其應得轉輪王位，王四天下，又復記其若出家者，必當成就一切種智。其人今者來入此城，外諸人民，馳競來看，以是之故，所以諠鬧
現代漢語譯本：這是為什麼呢？我今天不是爲了貪圖果報才來到這裡，而是因為親眼見到生老病死是必然要經歷的，所以才尋求解脫，免除這些痛苦。讓你們不久就能看到我得道，我這個志願，最終是不會改變的。回去稟告父王，就說這些吧。』當時太子說完這些話后，就從座位上站起來，與王師大臣告別，向北走去，前往阿羅邏、迦蘭仙人所在的地方。當時王師大臣，看到太子離去，都啼哭懊惱：一是，思念太子情深；二是，奉命接受國王的派遣，來到太子這裡，卻又不能改變他的心意。他們在路邊徘徊，不能自己返回，互相商議說：『既然接受了國王的派遣，卻沒有能力完成任務，現在空手回去，怎麼向國王交代呢？我們應當留下所帶來的五個人，他們聰明智慧，心地柔軟，性格忠誠正直，出身高貴，秘密地讓他們觀察，看他的行動。』說完這些話后，他們環顧四周，看到憍陳如等五人，就對他們說：『你們都願意留在這裡嗎？』五人回答說：『好的！遵命；他的行動去向，我們一定秘密觀察。』隨即告別，前往太子所在的地方；王師大臣，返回宮城。 現代漢語譯本：當時太子，前往阿羅邏、迦蘭仙人居住的地方，渡過恒河，路過王舍城。進入城后，各位民眾，看到太子容貌相好非常特別，都歡喜愛戴敬重；全國上下都奔走觀看，這樣喧譁吵鬧，傳到了頻毗娑羅王那裡。國王便驚訝地問：『這是什麼聲音？』大臣們回答說：『凈飯王的太子，名叫薩婆悉達，以前相師們，預言他應該得到轉輪王的地位，統治四天下，又預言他如果出家，必定會成就一切種智。這個人現在來到這座城裡，外面的民眾，都爭相觀看，因此才這樣喧鬧。』
English version: 'Why is this so? I have not come here today seeking the reward of good deeds, but because I have seen with my own eyes that birth, old age, sickness, and death are inevitable, and therefore I seek liberation to escape these sufferings. Let you soon see me attain enlightenment, my will is ultimately unchangeable. Go back and tell my father, say these things.' At that time, after the prince had spoken these words, he rose from his seat, bid farewell to the royal teachers and ministers, and went north to the place where the Arada Kalama ascetics resided. At that time, the royal teachers and ministers, seeing the prince leave, wept and were distressed: firstly, they deeply missed the prince; secondly, they had been sent by the king to the prince, but were unable to change his mind. They lingered by the roadside, unable to return on their own, and discussed among themselves: 'Since we have been sent by the king, but have no power to fulfill our mission, how can we report back if we return empty-handed? We should leave behind the five men we brought, who are intelligent, wise, gentle in heart, loyal and upright in character, and of noble birth, to secretly observe his actions.' After saying these words, they looked around and saw Ajnata Kaundinya and the other four men, and said to them: 'Are you all willing to stay here?' The five men replied: 'Yes! As you command; we will secretly observe his actions and whereabouts.' They then bid farewell and went to where the prince was; the royal teachers and ministers returned to the palace. English version: At that time, the prince went to the place where the Arada Kalama ascetics lived, crossed the Ganges River, and passed through the city of Rajagriha. After entering the city, the people, seeing the prince's exceptionally handsome appearance, were delighted, loved, and respected him; the whole country rushed to see him, and the clamor reached King Bimbisara. The king was surprised and asked: 'What is this noise?' The ministers replied: 'King Suddhodana's son, named Sarvarthasiddha, was once predicted by fortune tellers to become a Chakravartin king, ruling the four continents, and also predicted that if he were to renounce the world, he would surely attain all-knowing wisdom. This person has now come to this city, and the people outside are rushing to see him, and that is why it is so noisy.'
。』時頻毗娑羅王，既聞此語，心大歡喜，踴躍遍身；即敕一人，令往伺察太子所在。使者受敕，尋求太子，見在般茶婆山，於一石上，端坐思惟。
「時使即歸，具白大王。王便嚴駕，與諸臣民，詣太子所。至般茶婆山，遙見太子，相好光明，逾于日月；即便下馬，除卻儀飾及諸侍衛，前坐問訊：『太子四大悉調和不？我見太子，心甚歡喜；然有一悲，太子本是日之種姓，累世相承，為轉輪王；太子今者轉輪王相，皆悉具足，云何舍之，來入深山，踐藉沙土，遠至此耶？我見是故，所以悲耳。太子若以父王今在，故欲不取聖王位者，當以我國分半治之；若謂為少，我當舍國盡以相奉，臣事太子；若復不取我此國者，當給四兵，可自攻伐取他國也。太子所欲，其不相違。』
「爾時太子，聞頻毗娑羅王說此語已，深感其意，即答王言：『王之種族，本是明月，性自高涼，不為鄙事，所為所作，無不清勝；今發是言，未足為奇。然我觀王，中情懇至，倍於前后，王今便可於身命財修三堅法，亦不應以不堅之法勸獎餘人。我今既舍轉輪王位，亦復何緣應取王國？王以善心，舍國與我，猶尚不取，何緣以兵伐取他國也。我今所以辭別父母、剃除鬚髮、舍於國者，為斷生老病死苦故，非為求於五欲樂也
現代漢語譯本：當時，頻毗娑羅王聽了這話，心中非常歡喜，激動得渾身顫抖；立即命令一個人，去探查太子所在的地方。使者接受命令，尋找太子，看見太子在般茶婆山，坐在一塊石頭上，端坐沉思。 使者隨即返回，詳細稟告大王。國王於是準備車駕，與各位大臣和百姓，前往太子所在之處。到達般茶婆山，遠遠望見太子，相貌美好，光芒勝過日月；立即下馬，除去儀仗和侍衛，上前問候：『太子四大調和嗎？我見到太子，心中非常歡喜；但有一件悲傷的事，太子本是太陽的後裔，世代相傳，是轉輪聖王；太子現在具備轉輪聖王的相貌，都完全具備，為何捨棄這一切，來到深山，踐踏沙土，遠到這裡呢？我見到這些，所以感到悲傷。太子如果因為父王還在，所以不想接受聖王之位，我可以用我國的一半分給您治理；如果覺得少，我願意捨棄整個國家來侍奉您，臣服於太子；如果還不接受我的國家，我可以給您四種軍隊，您可以自己攻打奪取其他國家。太子想要什麼，我都會滿足，不會違背您的意願。』 當時，太子聽了頻毗娑羅王說這些話，深深感受到他的誠意，就回答國王說：『王的種族，本是明月，天性高潔，不做卑鄙的事情，所作所為，無不純潔高尚；現在說出這些話，並不值得奇怪。然而我看到國王，內心真誠懇切，勝過以往，國王現在應該在身命財產上修習三種堅固的法，也不應該用不堅固的法來勸勉他人。我現在既然捨棄了轉輪聖王的地位，又怎麼會接受王國呢？國王以善心，捨棄國家給我，我尚且不接受，又怎麼會用武力攻取其他國家呢？我現在之所以辭別父母、剃除鬚髮、捨棄國家，是爲了斷除生老病死的痛苦，不是爲了追求五欲的快樂。』
English version: At that time, King Bimbisara, upon hearing these words, was greatly delighted, his whole body trembling with joy; he immediately ordered a man to go and investigate the whereabouts of the prince. The messenger, receiving the order, sought out the prince and found him on Mount Pandava, sitting on a rock, deep in contemplation. The messenger then returned and reported everything to the king. The king then prepared his carriage and, with his ministers and people, went to where the prince was. Reaching Mount Pandava, he saw the prince from afar, his appearance radiant, surpassing the sun and moon; he immediately dismounted, removed his regalia and attendants, and approached to inquire: 『Is the prince』s health well? Seeing you, I am very happy; but there is one sorrow, that the prince is of the lineage of the sun, passed down through generations, to be a Chakravartin king; the prince now possesses all the marks of a Chakravartin king, why then have you abandoned all this, come to the deep mountains, treading on the sand, so far away? Seeing this, I am saddened. If the prince does not wish to take the holy king』s position because your father is still alive, I will divide my kingdom in half for you to rule; if that is too little, I will give up my entire kingdom to serve you, submitting to the prince; if you still do not accept my kingdom, I will give you four armies, so you can conquer other countries yourself. Whatever the prince desires, I will fulfill, and will not go against your wishes.』 At that time, the prince, hearing King Bimbisara』s words, deeply felt his sincerity, and replied to the king: 『Your lineage, is of the bright moon, by nature noble, not doing base things, all that you do is pure and lofty; now saying these words, it is not surprising. However, I see that your heart is sincere and earnest, more so than before, you should now cultivate the three firm practices in body, life, and wealth, and should not encourage others with impermanent practices. Now that I have abandoned the position of Chakravartin king, why would I accept a kingdom? Even if you, with good intentions, give me your kingdom, I would not accept it, so why would I use force to conquer other countries? The reason I bid farewell to my parents, shaved my head, and abandoned my kingdom, is to end the suffering of birth, old age, sickness, and death, not to seek the pleasures of the five desires.』
。
「『世間五欲，如大火聚，燒諸眾生，不能自出，云何勸我，貪著之耶？我今所以來至此者，有二仙人阿羅邏、迦蘭，是求解脫最上導師，欲往彼處求解脫道，不宜久停在於此也。我既違王初始之言，喜心賜我，勿致嫌恨；王今當以正法治國，勿抂人民。』作此言已，太子即起，而與王別。時頻毗娑羅王，見太子去，深大惆悵，合掌流淚，而作是言：『初見太子，心大踴躍，太子既去，倍生悲苦。汝今為于大解脫故，而欲去者，不敢相留；唯愿太子，所期速果，若道成者，愿先見度。』太子於是，辭別而去；時王奉送，次於路側，極目瞻矚，不見乃反。
「爾時太子，即便前至彼阿羅邏仙人之所。於時諸天，語仙人言：『薩婆悉達，棄捨國土，辭別父母，為求無上正真之道，欲拔一切眾生苦故；今者已來，垂至於此。』時彼仙人，既聞天語，心大歡喜，俄爾之頃，遙見太子，即出奉迎，贊言：『善來！』俱還所住，請太子坐。是時仙人，既見太子，顏貌端正，相好具足，諸根恬靜，深生愛敬，即問太子：『所行道路，得無疲耶？太子初生，及以出家，又來至此，我悉知之；能於火聚，自覺而出；又如大象，于罥索中，而自免脫
現代漢語譯本 『世間的五種慾望，就像巨大的火堆，焚燒著眾生，使他們無法從中脫身，你為何勸我貪戀這些呢？我之所以來到這裡，是因為有兩位仙人阿羅邏和迦蘭，他們是尋求解脫的最高導師，我想要去他們那裡尋求解脫之道，不應該在這裡久留。我既然違背了國王最初的意願，希望您不要因此對我產生怨恨，您應該以正法治理國家，不要冤枉百姓。』說完這些話，太子就起身，與國王告別。當時頻毗娑羅王，看到太子離去，深感惆悵，合掌流淚，說道：『初次見到太子，我心中非常激動，太子既然要離去，我更加悲傷。你現在爲了追求大解脫而要離去，我不敢挽留；只希望太子，能夠早日實現目標，如果得道，希望先來度化我。』太子於是，告別離去；當時國王送別，在路旁，極目遠望，直到看不見才返回。 『那時太子，就前往阿羅邏仙人所在之處。當時諸天，告訴仙人說：『薩婆悉達，拋棄了國土，辭別了父母，爲了尋求無上正真的道，想要拔除一切眾生的痛苦；現在已經來了，快要到達這裡了。』當時那位仙人，聽到天上的話，心中非常高興，一會兒，遠遠地看見太子，就出來迎接，讚歎道：『歡迎！』一起回到住處，請太子坐下。這時仙人，看到太子，容貌端正，相好具足，諸根平靜，深深地愛慕敬佩，就問太子：『一路走來，是否疲憊？太子初生，以及出家，又來到這裡，我都知道；能夠從火堆中，自覺地走出來；又像大象一樣，從羅網中，自己掙脫出來。』
English version 'The five desires of the world are like a great fire, burning all living beings, making it impossible for them to escape. Why do you urge me to be greedy for these things? The reason I came here is because there are two ascetics, Arada Kalama and Udraka Ramaputra, who are the highest teachers in seeking liberation. I want to go to them to seek the path of liberation and should not stay here for long. Since I have disobeyed the king's initial wish, I hope you will not hold any resentment towards me. You should govern the country with righteousness and not wrong the people.' After saying these words, the prince got up and bid farewell to the king. At that time, King Bimbisara, seeing the prince leave, felt deeply melancholy, clasped his hands together, and with tears in his eyes, said: 'When I first saw the prince, my heart was very excited. Now that the prince is leaving, I am even more saddened. Since you are leaving to pursue great liberation, I dare not keep you; I only hope that the prince will achieve his goal soon. If you attain enlightenment, I hope you will come to liberate me first.' The prince then bid farewell and left; at that time, the king saw him off, standing by the roadside, gazing into the distance until he could no longer see him before returning. 'At that time, the prince went to the place where Arada Kalama was. At that time, the gods told the ascetic: 'Sarvasiddhartha has abandoned his kingdom, bid farewell to his parents, in order to seek the supreme and true path, wanting to remove the suffering of all living beings; now he has come and is about to arrive here.' At that time, that ascetic, hearing the words of the gods, was very happy in his heart. After a while, seeing the prince from afar, he came out to greet him, praising him: 'Welcome!' They returned to the residence together, and invited the prince to sit down. At this time, the ascetic, seeing the prince, with a dignified appearance, possessing all the auspicious marks, and with calm senses, deeply admired and respected him. He asked the prince: 'Have you been tired on your journey? I know about the prince's birth, his renunciation, and his coming here; you were able to consciously walk out of the fire; and like an elephant, you freed yourself from the snare.'
。古昔諸王，盛年之時，恣受五欲，至於根熟，然後方舍國邑樂具，出家學道，此未足奇。太子今者於此壯年，能棄五欲，遠至此間，真為殊特；當勤精進，速度彼岸。』太子聞已，即答之曰：『我聞汝言，極為歡喜，汝可為我說斷生老病死之法，我今樂聞。』仙人答言：『善哉！善哉！』即便說曰：『眾生之始，始於冥初；從於冥初，起於我慢；從於我慢，生於癡心；從於癡心，生於染愛；從於染愛，生五微塵氣；從五微塵氣，生於五大；從於五大，生貪慾瞋恚等諸煩惱；於是流轉生老病死憂悲苦惱，今為太子，略言之耳。』
「爾時太子，即便問曰：『我今已知汝之所說，生死根本，復何方便，而能斷之？』仙人答言：『若欲斷此生死本者，先當出家修持戒行，謙卑忍辱；住空閑處，修習禪定；離欲惡不善法，有覺有觀，得初禪；除覺觀定，生入喜心，得第二禪；舍喜心，得正念，具樂根，得第三禪；除苦樂，得凈念，入舍根，得第四禪，獲無想報。別有一師，說如此處，名為解脫；從定覺已，然後方知非解脫處。離色想，入空處；滅有對想，入識處；滅無量識想，唯觀一識，入無所有處；離於種種想，入非想非非想處；斯處名為究竟解脫，是諸學者之彼岸也
現代漢語譯本：『過去的那些國王們，在他們年輕力壯的時候，放縱地享受各種慾望，等到慾望成熟了，才捨棄他們的國家和享樂的器具，出家修道，這並不算稀奇。太子您現在正值壯年，卻能拋棄各種慾望，遠道來到這裡，真是非常特別；應當勤奮精進，早日到達彼岸。』太子聽了，就回答說：『我聽了您的話，非常高興，您可以為我說說斷除生老病死的方法，我現在很想聽。』仙人回答說：『好啊！好啊！』就說了起來：『眾生的開始，始於混沌之初；從混沌之初，產生了傲慢；從傲慢，產生了癡心；從癡心，產生了貪愛；從貪愛，產生了五種微細的物質；從五種微細的物質，產生了五大元素；從五大元素，產生了貪慾、嗔恨等各種煩惱；於是就流轉于生老病死、憂愁悲傷痛苦煩惱之中，現在只是為太子您簡單地說一下。』 當時太子，就問道：『我現在已經知道了您所說的，生死的根本，那麼用什麼方法，才能斷除它呢？』仙人回答說：『如果想要斷除這個生死的根本，首先應當出家修行，持守戒律，謙虛忍讓；住在清靜的地方，修習禪定；遠離慾望、邪惡和不善的行為，有覺有觀，達到初禪；去除覺觀的定，產生喜悅的心，達到二禪；捨棄喜悅的心，得到正念，具備樂的感受，達到三禪；去除苦樂，得到清凈的念頭，進入舍的感受，達到四禪，獲得無想的果報。另外有一位老師，說這個地方，叫做解脫；從禪定中醒來，然後才知道不是解脫的地方。離開對物質的執著，進入空無的境界；滅除有對的執著，進入識的境界；滅除無量識的執著，只觀察一個識，進入無所有處；離開各種各樣的執著，進入非想非非想處；這個地方叫做究竟解脫，是所有修行者的彼岸。』
English version: 'The kings of old, in their prime, indulged in the five desires, and only when those desires had taken root did they abandon their kingdoms and pleasures to become monks and study the Way. This is not so remarkable. But you, Prince, in your youth, are able to forsake the five desires and come so far. This is truly extraordinary. You should strive diligently to reach the other shore quickly.' Upon hearing this, the Prince replied, 'I am very pleased to hear your words. Please tell me about the method to end birth, old age, sickness, and death. I am eager to hear it.' The hermit replied, 'Excellent! Excellent!' and then began to speak: 'The beginning of sentient beings starts with the primordial darkness; from the primordial darkness arises arrogance; from arrogance arises delusion; from delusion arises attachment; from attachment arise the five subtle elements; from the five subtle elements arise the five great elements; from the five great elements arise greed, hatred, and other afflictions; thus, they transmigrate through birth, old age, sickness, death, sorrow, grief, pain, and suffering. This is a brief explanation for you, Prince.' At that time, the Prince then asked, 'Now that I know what you have said about the root of birth and death, what method can be used to end it?' The hermit replied, 'If you wish to end this root of birth and death, you must first leave home to practice, uphold the precepts, be humble and patient; dwell in a quiet place, practice meditation; abandon desire, evil, and unwholesome actions, with initial and sustained thought, attain the first dhyana; eliminate initial and sustained thought, and enter into joy, attain the second dhyana; abandon joy, attain mindfulness, possess the feeling of pleasure, attain the third dhyana; eliminate pain and pleasure, attain pure mindfulness, enter into the feeling of equanimity, attain the fourth dhyana, and obtain the reward of non-perception. Another teacher says that this place is called liberation; after awakening from meditation, one then realizes that it is not the place of liberation. Abandon the perception of form, enter the sphere of emptiness; extinguish the perception of contact, enter the sphere of consciousness; extinguish the perception of infinite consciousness, only observe one consciousness, enter the sphere of nothingness; abandon all kinds of perceptions, enter the sphere of neither perception nor non-perception; this place is called ultimate liberation, the other shore for all practitioners.'
。太子若欲斷于生老病死患者，應當修學如此之行。』
「爾時太子，聞仙人言，心不喜樂。即自思惟：『其所知見，非究竟處，非是永斷諸結煩惱。』即便語言：『我今于汝所說法中，有所未解，今欲相問。』仙人答言：『敬從來意。』即問之曰：『非想非非想處，為有我耶？為無我耶？若言無我，不應言非想非非想；若言有我，我為有知？我為無知？我若無知，則同木石；我若有知，則有攀緣，既有攀緣，則有染著，以染著故，則非解脫。汝以盡于粗結，而不自知細結猶存；以是之故，謂為究竟，細結滋長，復受下生，以此故知非度彼岸。若能除我及以我想，一切盡舍，是則名為真解脫也。』仙人默然，心自思惟：『太子所說，甚為微妙。』
「爾時太子，復問仙人：『汝年至幾而出家耶？修梵行來，復幾許年？』仙人答言：『我年十六，而便出家，修梵行來，一百四年。』太子聞已，而心念言：『出家以來，乃如是久，而所得法，正如此乎？』於時太子，為求勝法，即從坐起，與仙人別。爾時仙人，語太子言：『我久遠來，習此苦行，而所得果，正如此耳；汝是王種，云何而能修苦行耶？』太子答言：『如汝所修，非為苦也，別有最苦難行之道
現代漢語譯本：『如果太子想要斷除生老病死之苦，就應當修習這樣的行為。』 『當時，太子聽了仙人的話，心中並不歡喜。他自己思忖道：『他所知道的見解，並非究竟之處，不能永遠斷除各種煩惱的束縛。』於是就說道：『我現在對於你所說的法，有些地方不明白，想要請教。』仙人回答說：『請問吧。』太子就問：『在非想非非想處，是有我呢？還是無我呢？如果說無我，就不應該說非想非非想；如果說有我，那麼我是否有知覺呢？還是沒有知覺呢？如果我沒有知覺，那就和木頭石頭一樣；如果我有知覺，就會有攀緣，既然有攀緣，就會有執著，因為有執著，就不是解脫。你只是斷除了粗大的煩惱，卻不知道細微的煩惱仍然存在；因此，你認為這是究竟的，細微的煩惱滋長，還會再次投生，因此可知你並沒有到達彼岸。如果能夠去除我以及我執，一切都捨棄，這才是真正的解脫。』仙人沉默不語，心中思忖：『太子所說，真是非常微妙。』 『當時，太子又問仙人：『你多少歲出家的？修習梵行至今，有多少年了？』仙人回答說：『我十六歲就出家了，修習梵行至今，一百零四年了。』太子聽了，心中想：『出家以來，竟然這麼久了，而所得到的法，竟然是這樣嗎？』當時，太子爲了尋求更殊勝的法，就從座位上站起來，和仙人告別。當時仙人對太子說：『我長久以來，修習這種苦行，而所得到的果，也只是這樣而已；你是王族，怎麼能夠修習苦行呢？』太子回答說：『你所修習的，還不是苦，還有最苦最難修行的道。』
English version: 'If the prince wishes to end the suffering of birth, old age, sickness, and death, he should practice such conduct.' 'At that time, the prince, upon hearing the words of the ascetic, did not feel joy in his heart. He pondered to himself: 'His knowledge and views are not the ultimate, and cannot permanently sever the bonds of all afflictions.' He then said: 'I have some questions about the Dharma you have spoken, and I wish to ask them.' The ascetic replied: 'Please ask.' The prince then asked: 'In the realm of neither perception nor non-perception, is there a self or is there no self? If you say there is no self, then you should not say neither perception nor non-perception; if you say there is a self, then does that self have awareness or no awareness? If the self has no awareness, then it is the same as wood or stone; if the self has awareness, then there is clinging, and since there is clinging, there is attachment, and because of attachment, there is no liberation. You have only eliminated the gross afflictions, but you do not know that the subtle afflictions still remain; therefore, you consider this to be the ultimate, but the subtle afflictions grow, and you will be reborn again, thus it is known that you have not reached the other shore. If one can eliminate the self and the idea of self, and abandon everything, then this is called true liberation.' The ascetic remained silent, thinking to himself: 'What the prince has said is truly profound.' 'At that time, the prince again asked the ascetic: 'How old were you when you left home? And how many years have you practiced the holy life?' The ascetic replied: 'I left home at the age of sixteen, and I have practiced the holy life for one hundred and four years.' Upon hearing this, the prince thought: 'Having left home for so long, and the Dharma attained is only like this?' At that time, the prince, seeking a more superior Dharma, rose from his seat and bid farewell to the ascetic. The ascetic then said to the prince: 'I have practiced this asceticism for a long time, and the result I have obtained is only this; you are of royal lineage, how can you practice asceticism?' The prince replied: 'What you have practiced is not suffering, there is another path of the most difficult and painful practice.'
。』仙人既見太子智慧，又觀志意堅固不虧，知決定成一切種智，白太子言：『汝若道成，愿先度我。』於是太子，答言：『善哉！』次至迦蘭所住之處，論議問答，亦復如是，太子即便前路而去。時二仙人，見太子去，各心念言：『太子智慧，深妙奇特，乃爾難測。』合掌奉送，絕視方還。
「爾時太子，調伏阿羅邏、迦蘭二仙人已，即便前進迦阇山苦行林中，是憍陳如等五人所止住處；即于尼連禪河側，靜坐思惟：『觀眾生根，宜應六年苦行，而以度之。』思惟是已，便修苦行；於是諸天，奉獻麻米。太子為求正真道故，凈心守戒，日食一麻一米；設有乞者，亦以施之。
「爾時憍陳如等五人，既見太子，端坐思惟，修于苦行，或日食一麻，或日食一米，或復二日，乃至七日，食一麻米。時憍陳如等，亦修苦行，供奉太子，不離其側；既見此已，即遣一人，還白王師及以大臣，具說太子所行之事。
「爾時王師大臣，俱還宮門，顏貌愁悴，身形萎熟，猶如有人喪其所親，葬送既畢，抑忍而歸。時守門者，而白王言：『師與大臣，今在門外。』王既聞已，氣奔聲絕，身首才動，時守門人，解王此意，即呼令前
現代漢語譯本：仙人見太子既有智慧，又見他意志堅定不移，知道他必定能成就一切智慧，便對太子說：『你如果得道，希望先度化我。』於是太子回答說：『好啊！』接著到了迦蘭居住的地方，與他辯論問答，情況也是這樣，太子隨即繼續前行。當時兩位仙人，見太子離去，各自心中想：『太子的智慧，深奧玄妙，真是難以測度。』合掌恭送，直到看不見才返回。 當時，太子調伏了阿羅邏和迦蘭兩位仙人後，便繼續前往迦阇山苦行林中，那是憍陳如等五人居住的地方；就在尼連禪河邊，他思考：『觀察眾生的根性，應該進行六年苦行，才能度化他們。』思考完畢，便開始修行苦行；這時諸天神，供奉麻米。太子爲了尋求真正的道，清凈身心，嚴守戒律，每天只吃一粒麻和一粒米；如果有乞討的人，也會把麻米施捨給他們。 當時，憍陳如等五人，看到太子端坐思考，修行苦行，有時一天吃一粒麻，有時一天吃一粒米，有時兩天，甚至七天才吃一粒麻米。當時憍陳如等人，也修行苦行，侍奉太子，不離開他身邊；看到這種情況后，就派一個人，回去稟告國王的老師和大臣，詳細說明太子所做的事情。 當時，國王的老師和大臣，一同回到宮門，臉色憂愁憔悴，身體消瘦衰弱，就像有人失去了親人，安葬完畢后，強忍悲痛而歸。當時守門的人，稟告國王說：『老師和大臣，現在在門外。』國王聽了之後，氣息急促，聲音斷絕，身體剛要動，這時守門的人，理解了國王的意思，就叫他們進來。
English version: The immortals, seeing the prince's wisdom and observing his unwavering determination, knew he would surely attain all-encompassing wisdom. They said to the prince, 'If you achieve enlightenment, we wish to be the first you liberate.' The prince replied, 'Very well!' Next, he arrived at the place where Kalama resided, and after discussions and debates, the situation was the same. The prince then continued on his path. The two immortals, seeing the prince depart, each thought in their hearts, 'The prince's wisdom is profound and extraordinary, truly immeasurable.' They joined their palms in respect and saw him off until he was out of sight before returning. At that time, after subduing the two immortals, Arada and Kalama, the prince proceeded to the ascetic forest of Gaya Mountain, where the five ascetics, including Kaundinya, were dwelling. By the side of the Nairanjana River, he contemplated, 'Observing the roots of sentient beings, it is appropriate to practice asceticism for six years in order to liberate them.' Having contemplated this, he began practicing asceticism. Thereupon, the gods offered sesame and rice. The prince, seeking the true path, purified his mind and kept the precepts, eating only one sesame seed and one grain of rice each day. If there were beggars, he would also give them sesame and rice. At that time, the five ascetics, including Kaundinya, saw the prince sitting in contemplation, practicing asceticism, sometimes eating one sesame seed a day, sometimes one grain of rice a day, sometimes one sesame seed and one grain of rice every two days, or even every seven days. The ascetics, including Kaundinya, also practiced asceticism, serving the prince and not leaving his side. Having seen this, they sent one person back to inform the king's teacher and ministers, detailing the prince's actions. At that time, the king's teacher and ministers returned to the palace gate, their faces filled with sorrow and exhaustion, their bodies emaciated and weak, as if they had lost a loved one, and after the burial, they returned with suppressed grief. At that time, the gatekeeper reported to the king, 'The teacher and ministers are now outside the gate.' Upon hearing this, the king's breath quickened, his voice faltered, and his body barely moved. The gatekeeper, understanding the king's intention, immediately called them forward.
。王與相見，悲不能言；如是良久，微聲而問：『太子既是我之性命，卿等今者獨作此歸，我之性命，云何而存？』王師答言：『我奉王敕，尋求太子，便至跋伽仙人住處，訪覓太子；仙人語我太子所在並說太子所言之事。我便前行，而於中路，遇見太子，在於樹下，端坐思惟，相好光明，逾于日月；即向太子，具說大王摩訶波阇波提及耶輸陀羅憂苦之情。太子即以深重之聲，而見答言：「我豈不知父王親戚恩情深耶？但畏生死愛別離苦，為欲斷除故來此耳。」如是種種言辭所說，志意堅固，如須彌山不可移動，舍我而去，如棄草芥。爾時即便選擇五人，隨從給侍，伺察所在。所遣人中，有一人還，說言：「太子當至阿羅邏、迦蘭仙人之所，路由恒河，以天神力，而得渡水，至王舍城。時頻毗娑羅王，來詣太子，方便譬說，不應出家，分國共治，及以全與，並欲與兵令伐他國；太子亦復皆悉不受，即又前行達仙人所，而為說法，降伏其心；又至伽阇山苦行林中尼連禪河側，靜坐思惟，日食一麻一米。」』
「爾時白凈王，聞王師大臣說彼使人如此語已；心大悲惱，舉體戰掉，身毛皆豎。即語王師及大臣言：『太子遂舍轉輪王位，父母親屬恩愛之樂，遠在深山，修此苦行；我今薄福，生失如此珍寶之子
現代漢語譯本：國王與使者相見，悲傷得說不出話來；過了很久，才用微弱的聲音問道：『太子既然是我的性命，你們現在獨自回來，我的性命，又如何能存活？』使者回答說：『我們奉國王的命令，去尋找太子，便到了跋伽仙人居住的地方，打聽太子的下落；仙人告訴我們太子所在的地方，並說了太子所說的事情。我們便繼續前行，在半路上，遇見了太子，他在樹下，端坐著思考，相貌光明，勝過日月；我們立刻走向太子，詳細說了大王摩訶波阇波提及耶輸陀羅憂愁痛苦的心情。太子就用深沉的聲音回答說：「我難道不知道父王親戚的恩情深厚嗎？只是畏懼生老病死愛別離的痛苦，爲了斷除這些痛苦才來到這裡的。」像這樣種種言辭所說，他的意志堅定，像須彌山一樣不可動搖，捨棄我們而去，像丟棄草芥一樣。當時我們便選擇了五個人，跟隨侍奉，觀察他的去處。被派遣的人中，有一個人回來，說：「太子將要到阿羅邏、迦蘭仙人的地方，路過恒河，憑藉天神的力量，得以渡水，到達王舍城。當時頻毗娑羅王，來見太子，用方便的譬喻勸說，不應該出家，要分國共同治理，甚至要把整個國家都給他，還想給他兵力讓他去攻打其他國家；太子也全都拒絕了，就又繼續前行到達仙人的地方，為他們說法，降伏了他們的心；又到了伽阇山苦行林中尼連禪河邊，思考，每天只吃一麻一米。」』 『當時凈飯王，聽到使者大臣說使者說了這樣的話后；心中非常悲傷惱怒，全身顫抖，汗毛都豎了起來。就對使者和大臣說：『太子竟然捨棄了轉輪王的地位，父母親屬恩愛的快樂，遠在深山，修習這種苦行；我真是沒有福氣，失去了這樣珍貴的兒子。』
English version: The king met with the messengers, grief-stricken and unable to speak; after a long while, he asked in a faint voice: 『Since the prince is my very life, and you have returned alone, how can my life continue?』 The messengers replied: 『We followed the king's command to seek the prince, and we arrived at the place where the sage Bharga resided, inquiring about the prince's whereabouts; the sage told us where the prince was and recounted what the prince had said. We then proceeded, and on the way, we met the prince, who was sitting in meditation under a tree, his countenance radiant, surpassing the sun and moon; we immediately approached the prince and detailed the sorrow and suffering of King Mahaprajapati and Yashodhara. The prince then replied in a deep voice: 「Do I not know the deep affection of my father and relatives? But I fear the suffering of birth, old age, sickness, death, and separation from loved ones, and it is to end these sufferings that I have come here.」 Such were his words, his will firm as Mount Sumeru, unshakeable, and he left us as if discarding straw. At that time, we selected five men to follow and serve him, observing his whereabouts. Among those sent, one returned, saying: 「The prince will go to the place of the sages Arada and Kalama, passing by the Ganges River, and by the power of the gods, he was able to cross the water, reaching Rajagriha. At that time, King Bimbisara came to see the prince, using skillful parables to persuade him not to renounce the world, to share the kingdom, or even to give him the entire kingdom, and also wanted to give him troops to attack other countries; the prince refused all of this, and then continued on to the place of the sages, where he preached to them, subduing their minds; he also went to the ascetic forest on Mount Gaya, by the Neranjara River, where he meditated, eating only one sesame seed and one grain of rice each day.」』 『At that time, King Suddhodana, upon hearing the messengers and ministers recount what the messenger had said; was greatly saddened and distressed, his whole body trembling, and his hair standing on end. He then said to the messengers and ministers: 『The prince has actually abandoned the position of a Chakravartin king, the joy of his parents and relatives, and is far away in the deep mountains, practicing such asceticism; I am truly without merit, having lost such a precious son.』
。』王即復以使人所言，向摩訶波阇波提及耶輸陀羅，而為說之。時白凈王，即便嚴駕五百乘車，摩訶波阇波提，及耶輸陀羅，亦復相與辦五百乘，一切資生，皆悉具足。即喚車匿，而語之言：『汝送太子，遠放深山，今復令汝領此千乘，載致資糧，送與太子；隨時供養，勿使乏少，盡更來請。』
「車匿受敕，即領千乘，疾速而去。至太子所，見形消瘦，皮骨相連，血脈悉現，如波羅奢花；頭面禮足，悶絕於地，良久乃起，銜淚而言：『大王憶念太子，不捨日夜，今故遣我，領此千乘，載資生具，以餉太子。』於時太子，答車匿言：『我違父母，及舍國土，遠來在此，為求至道。云何當復受此餉耶？』爾時車匿，聞此語已，心自思惟：『太子今者既不肯受如此資供，我當別覓一人，領此千乘，還歸王所，我住於此，奉事太子。』即差一人，領車而去。於是車匿，密侍太子，不離晨昏。
「爾時太子，心自念言：『我今日食一麻一米，乃至七日食一麻米，身形消瘦，有若枯木；修于苦行，垂滿六年，不得解脫，故知非道；不如昔在閻浮樹下，所思惟法，離欲寂靜，是最真正
現代漢語譯本：國王立刻把使者所說的話告訴了摩訶波阇波提和耶輸陀羅，並向她們解釋了情況。當時，凈飯王立即準備了五百輛馬車，摩訶波阇波提和耶輸陀羅也各自準備了五百輛馬車，一切生活物資都準備齊全。國王叫來車匿，對他說：『你送太子去遙遠的山林，現在又讓你帶領這一千輛馬車，載著生活物資，送給太子；隨時供養他，不要讓他缺少什麼，用完了再來稟告。』 車匿接受命令，立即帶領一千輛馬車，快速出發。到達太子所在的地方，看到太子形體消瘦，皮包骨頭，血管都顯露出來，像波羅奢花一樣；他跪在地上，頭面觸地禮拜太子的腳，昏厥過去，過了很久才醒來，含著眼淚說：『大王日夜思念太子，不曾忘記，所以派我帶領這一千輛馬車，載著生活物資，來供給太子。』當時，太子回答車匿說：『我違背父母，捨棄國土，遠道來到這裡，是爲了尋求至高無上的真理。怎麼能再接受這些供養呢？』那時，車匿聽到這話，心裡想：『太子現在既然不肯接受這些供養，我應當另外找一個人，帶領這一千輛馬車，返回王宮，我留在這裡，侍奉太子。』於是他派了一個人，帶領馬車離開了。於是車匿，就秘密地侍奉太子，早晚都不離開。 當時，太子心裡想：『我今天吃一粒芝麻一粒米，甚至七天才吃一粒芝麻米，身體消瘦，像枯木一樣；修行苦行，快滿六年了，卻不能得到解脫，由此可知這不是正道；不如像以前在閻浮樹下那樣，所思惟的法，遠離慾望，寂靜無為，才是最真實正確的。』
English version: The king immediately relayed what the messenger had said to Mahapajapati and Yasodhara, explaining the situation to them. At that time, King Suddhodana promptly prepared five hundred chariots, and Mahapajapati and Yasodhara also each prepared five hundred chariots, fully equipped with all necessities. The king summoned Channa and said to him, 'You escorted the prince to the remote mountains, and now I am ordering you to lead these thousand chariots, carrying provisions, to deliver them to the prince; provide for him at all times, do not let him lack anything, and come back to report when they are used up.' Channa accepted the order and immediately led the thousand chariots, departing swiftly. Upon reaching the prince's location, he saw that the prince was emaciated, skin and bones, with his veins visible, like a palasa flower; he prostrated himself on the ground, his head touching the prince's feet, and fainted. After a long while, he awoke, tears in his eyes, and said, 'The king remembers the prince day and night, never forgetting him, so he sent me to lead these thousand chariots, carrying provisions, to supply the prince.' At that time, the prince replied to Channa, 'I have disobeyed my parents and abandoned my kingdom, coming here from afar, to seek the supreme truth. How can I accept these provisions again?' Then, Channa, upon hearing these words, thought to himself, 'Since the prince is unwilling to accept these provisions, I should find another person to lead these thousand chariots back to the palace, and I will stay here to serve the prince.' So he appointed a person to lead the chariots away. Thus, Channa secretly attended to the prince, never leaving him morning or evening. At that time, the prince thought to himself, 'Today I eat one sesame seed and one grain of rice, and sometimes I eat one sesame seed and one grain of rice every seven days, my body is emaciated, like a withered tree; I have been practicing asceticism for almost six years, yet I have not attained liberation, therefore I know this is not the right path; it is better to return to the way I contemplated under the Jambu tree, where the Dharma is free from desire and is peaceful and still, that is the most true and correct path.'
。今我若復以此羸身，而取道者，彼諸外道，當言自餓是般涅槃因；我今雖復節節有那羅延力，亦不以此而取道果，我當受食然後成道。』作是念已，即從坐起，至尼連禪河，入水洗浴。洗浴既畢，身體羸瘠，不能自出；天神來下，為按樹枝，得攀出池。時彼林外，有一牧牛女人，名難陀波羅，時凈居天，來下勸言：『太子今者在於林中，汝可供養。』女人聞已，心大歡喜，於時地中，自然而生千葉蓮花，花上有乳糜。女人見此，生奇特心，即取乳糜，至太子所，頭面禮足，而以奉上。太子即便受彼女施，而咒愿之：『今所施食，欲令食者，得充氣力；當使施家得膽得喜，安樂無病，終保年壽，智慧具足。』太子即復作如是言：『我為成熟一切眾生故，受此食。』咒愿訖已，即受食之；身體光悅，氣力充足，堪受菩提。
「爾時五人，既見此事，驚而怪之，謂為退轉，各還所住。菩薩獨行，趣畢波羅樹，自發愿言：『坐彼樹下，我道不成，要終不起。』菩薩德重，地不能勝，於時步步地為震動，出大音聲。爾時盲龍，聞地動向，心大歡喜，兩目開明：『曾見先佛有此瑞應。』作是念已，從地踴出，禮菩薩足。時有五百青雀，飛騰虛空，右繞菩薩；雜色瑞雲，及以香風，而隨映拂
現代漢語譯本：『現在我如果再以這羸弱的身體去求道，那些外道就會說，自餓是達到涅槃的原因。我雖然現在身體的每一部分都有那羅延的力量，也不會因此而得到道果。我應當接受食物，然後才能成道。』這樣想著，就從座位上站起來，走到尼連禪河，入水洗浴。洗浴完畢，身體非常虛弱，不能自己出來；天神下來，按住樹枝，他才得以攀爬出水池。當時，樹林外有一個牧牛的女人，名叫難陀波羅，這時凈居天神下來勸她說：『太子現在在樹林中，你可以去供養他。』女人聽了，心裡非常高興，這時地上自然生長出一朵千葉蓮花，花上有乳糜。女人看到這種情況，覺得非常神奇，就取了乳糜，到太子那裡，頭面禮足，獻給太子。太子就接受了她的供養，併爲她祝願說：『現在所施的食物，希望食用的人，能夠充滿氣力；應當使施食的人得到膽量和喜悅，安樂無病，最終保住年壽，智慧具足。』太子又說：『我爲了成熟一切眾生，才接受這食物。』祝願完畢，就吃了食物；身體光澤，氣力充足，能夠接受菩提。
『當時，那五個人，看到這件事，感到驚訝和奇怪，認為他退轉了，各自回到自己的住處。菩薩獨自前行，走向畢波羅樹，自己發願說：『坐在那樹下，我如果不能成道，就絕不起身。』菩薩的德行深重，大地都不能承受，這時每走一步，大地都為之震動，發出巨大的聲音。當時，一條盲龍，聽到地動的聲音，心裡非常高興，兩眼都睜開了：『曾經見過先佛有這樣的瑞應。』這樣想著，就從地裡跳出來，禮拜菩薩的腳。當時有五百隻青雀，飛騰在空中，右繞菩薩；各種顏色的祥雲，以及香風，都隨之映照拂過。 現代漢語譯本：'現在我如果再以這虛弱的身體去尋求真理，那些外道就會說，自我折磨是達到涅槃的原因。我即使身體的每一部分都擁有那羅延的力量，也不會因此而獲得道果。我應該先接受食物，然後才能證悟。' 他這樣想著，就從座位上站起來，走到尼連禪河，進入水中沐浴。沐浴完畢，身體虛弱，無法自行出來；天神降臨，按住樹枝，他才得以攀爬出水池。當時，樹林外有一位牧牛女，名叫難陀波羅，這時凈居天神降臨勸她說：'太子現在在樹林中，你可以去供養他。' 女人聽后，心中大喜，這時地上自然生長出一朵千葉蓮花，花上有乳糜。女人見此，心生奇異，便取了乳糜，來到太子面前，頭面禮足，獻給太子。太子隨即接受了她的供養，並祝願道：'愿此食物，能使食用者充滿力量；愿施食者獲得勇氣和喜悅，安樂無病，終享長壽，智慧圓滿。' 太子又說：'我爲了成就一切眾生，才接受此食。' 祝願完畢，便吃了食物；身體光澤，氣力充足，足以接受菩提。
'當時，那五個人，看到此事，感到震驚和疑惑，認為他退轉了，各自回到自己的住處。菩薩獨自前行，走向畢波羅樹，自己發願道：'我若坐於此樹下，不能證得真理，誓不起身。' 菩薩德行深厚，大地無法承受，這時他每走一步，大地都為之震動，發出巨大的聲響。當時，一條盲龍，聽到地動的聲音，心中大喜，雙眼復明：'我曾見過先佛有此瑞兆。' 這樣想著，便從地裡躍出，禮拜菩薩的腳。當時有五百隻青雀，飛騰在空中，右繞菩薩；各種顏色的祥雲，以及香風，都隨之映照拂過。
English version: 'Now, if I were to seek the path again with this weakened body, those ascetics would say that self-mortification is the cause of Nirvana. Even though I now have the strength of Narayana in every part of my body, I will not attain the fruit of the path through this. I should receive food and then attain enlightenment.' Having thought this, he rose from his seat and went to the Nairanjana River, where he bathed. After bathing, his body was so weak that he could not get out by himself. A deity came down and held a tree branch, allowing him to climb out of the pool. At that time, there was a cowherd woman named Nandabala outside the forest. A Pure Abode deity came down and advised her, 'The prince is now in the forest; you can make an offering to him.' Upon hearing this, the woman was overjoyed. At that moment, a thousand-petaled lotus flower grew naturally from the ground, and on the flower was milk porridge. Seeing this, the woman was amazed and took the milk porridge to the prince, bowed her head to his feet, and offered it to him. The prince then accepted her offering and blessed her, saying, 'May this food that is offered give strength to the one who eats it; may the giver gain courage and joy, be peaceful and free from illness, ultimately preserve their lifespan, and be complete in wisdom.' The prince then said, 'I accept this food in order to mature all sentient beings.' After the blessing, he ate the food; his body became radiant, his strength was restored, and he was ready to receive Bodhi.
'At that time, the five men, seeing this, were shocked and bewildered, thinking that he had regressed, and each returned to their own dwelling. The Bodhisattva went alone to the Pippala tree and made a vow, saying, 'If I do not attain the path while sitting under this tree, I will not rise.' The Bodhisattva's virtue was so great that the earth could not bear it. At that time, with each step he took, the earth trembled and made a great sound. At that time, a blind dragon, hearing the earth tremble, was overjoyed, and his eyes opened: 'I have seen previous Buddhas have this auspicious sign.' Having thought this, he leaped out of the ground and bowed at the Bodhisattva's feet. At that time, five hundred blue jays flew into the sky, circling the Bodhisattva to the right; auspicious clouds of various colors and fragrant winds followed and illuminated him. English version: 'Now, if I were to seek the truth again with this frail body, those ascetics would say that self-mortification is the cause of Nirvana. Even if every part of my body possessed the strength of Narayana, I would not attain the fruit of the path through that. I should first receive food, and then I can achieve enlightenment.' Thinking this, he rose from his seat and went to the Nairanjana River, where he bathed. After bathing, his body was so weak that he could not get out by himself. A deity descended and held a tree branch, allowing him to climb out of the pool. At that time, there was a cowherd woman named Nandabala outside the forest. A Pure Abode deity descended and advised her, 'The prince is now in the forest; you can make an offering to him.' Upon hearing this, the woman was overjoyed. At that moment, a thousand-petaled lotus flower grew naturally from the ground, and on the flower was milk porridge. Seeing this, the woman was amazed and took the milk porridge to the prince, bowed her head to his feet, and offered it to him. The prince then accepted her offering and blessed her, saying, 'May this food give strength to the one who eats it; may the giver gain courage and joy, be peaceful and free from illness, ultimately enjoy longevity, and be complete in wisdom.' The prince then said, 'I accept this food in order to benefit all sentient beings.' After the blessing, he ate the food; his body became radiant, his strength was restored, and he was ready to receive Bodhi.
'At that time, the five men, seeing this, were shocked and bewildered, thinking that he had regressed, and each returned to their own dwelling. The Bodhisattva went alone to the Pippala tree and made a vow, saying, 'If I do not attain the truth while sitting under this tree, I will not rise.' The Bodhisattva's virtue was so profound that the earth could not bear it. At that time, with each step he took, the earth trembled and made a great sound. At that time, a blind dragon, hearing the earth tremble, was overjoyed, and his eyes were restored: 'I have seen previous Buddhas have this auspicious sign.' Having thought this, he leaped out of the ground and bowed at the Bodhisattva's feet. At that time, five hundred blue jays flew into the sky, circling the Bodhisattva to the right; auspicious clouds of various colors and fragrant winds followed and illuminated him.
。爾時盲龍，以偈贊曰：
「『菩薩足踐處， 地皆六種震， 發大深遠音， 我聞眼開明； 又見虛空中， 青雀繞菩薩， 瑞雲極鮮映， 香風甚清涼。 此菩薩瑞相， 悉同過去佛； 以是知菩薩， 必定成正覺。』
「於是菩薩，則自思惟：『過去諸佛，以何為座，成無上道？』即便自知以草為座。釋提桓因，化為凡人，執凈軟草。菩薩問言：『汝名何等？』答：『名吉祥。』菩薩聞之，心大歡喜，我破不吉，以成吉祥。菩薩又言：『汝手中草，此可得不？』於是吉祥，即便授草，以與菩薩。因發願言：『菩薩道成，愿先度我。』菩薩受已，敷以為座，而於草上，結加趺坐：『如過去佛所坐之法，而自誓言：「不成正覺，不起此座。」我亦如是。』發此誓時，天龍鬼神，皆悉歡喜；清涼好風，從四方來，禽獸息向，樹不鳴條，游云飛塵，皆悉澄凈，知是菩薩，必成道相。
「爾時菩薩，在於樹下，發誓言時，天龍八部，皆悉歡喜，于虛空中，踴躍讚歎。時第六天魔王宮殿，自然動搖；於是魔王，心大懊惱，精神躁擾，聲味不御，而自念言：『沙門瞿曇，今在樹下，舍於五欲，端坐思惟，不久當成正覺之道；其道若成，廣度一切，超越我境
現代漢語譯本：當時，盲龍用偈語讚歎道： 『菩薩的足跡所到之處，大地都發生六種震動，發出深遠洪亮的聲音，我聽聞后眼睛就睜開了，重見光明； 又看見天空中，青雀圍繞著菩薩飛翔，祥瑞的雲彩光鮮奪目，香風吹來非常清涼。 這位菩薩的瑞相，和過去的佛陀完全一樣；因此我知道，這位菩薩必定會成就正等正覺。』 於是菩薩自己思忖：『過去的諸佛，用什麼作為座位，成就無上道的呢？』隨即自己知道是用草作為座位。釋提桓因化作凡人，拿著乾淨柔軟的草。菩薩問道：『你叫什麼名字？』回答說：『名叫吉祥。』菩薩聽了，心中非常歡喜，『我將破除不吉祥，成就吉祥。』菩薩又說：『你手中的草，可以給我嗎？』於是吉祥，就將草遞給菩薩。並因此發願說：『菩薩成就道業后，希望先度化我。』菩薩接受了草，鋪開作為座位，就在草上結跏趺坐：『像過去佛所坐的方法一樣，併發誓說：「不成正等正覺，不起此座。」我也要這樣。』發出這個誓言時，天龍鬼神，都非常歡喜；清涼的好風，從四面八方吹來，禽獸停止了鳴叫，樹木不再搖動枝條，飄動的雲彩和飛揚的塵土，都變得澄澈乾淨，知道這是菩薩，必定會成就道業的徵兆。 當時，菩薩在樹下，發誓的時候，天龍八部，都非常歡喜，在天空中，踴躍讚歎。這時第六天魔王的宮殿，自然震動搖晃；於是魔王，心中非常懊惱，精神煩躁不安，對聲色美味都失去了興趣，自己想道：『沙門瞿曇，現在在樹下，捨棄了五欲，端坐思惟，不久就要成就正等正覺的道；他的道如果成就，就會廣度一切眾生，超越我的境界。』
English version: At that time, the blind dragon praised with a verse: 'Where the Bodhisattva's feet tread, the earth shakes in six ways, emitting a deep and resounding sound. Upon hearing it, my eyes opened and I regained sight; I also saw in the sky, blue birds circling the Bodhisattva, auspicious clouds shining brightly, and a fragrant breeze blowing very cool. These auspicious signs of the Bodhisattva are exactly the same as those of past Buddhas; therefore, I know that this Bodhisattva will surely attain perfect enlightenment.' Then the Bodhisattva thought to himself: 'What did the past Buddhas use as a seat to attain the unsurpassed path?' He immediately knew that it was grass. Shakra Devanam Indra transformed into an ordinary person, holding clean and soft grass. The Bodhisattva asked, 'What is your name?' He replied, 'My name is Auspicious.' The Bodhisattva was very pleased upon hearing this, 'I will break through inauspiciousness and achieve auspiciousness.' The Bodhisattva then said, 'Can I have the grass in your hand?' Thereupon, Auspicious handed the grass to the Bodhisattva. He then made a vow, 'When the Bodhisattva achieves the path, may he first liberate me.' The Bodhisattva accepted the grass, spread it out as a seat, and sat cross-legged upon it: 'Just like the way past Buddhas sat, I vow: "If I do not attain perfect enlightenment, I will not rise from this seat." I will do the same.' When this vow was made, the gods, dragons, and spirits were all very happy; a cool and pleasant breeze came from all directions, birds and beasts stopped their cries, trees no longer swayed their branches, and the floating clouds and flying dust all became clear and pure, knowing that this was a sign that the Bodhisattva would surely achieve the path. At that time, when the Bodhisattva was under the tree, making his vow, the eight classes of gods and dragons were all very happy, and in the sky, they leaped and praised. At this time, the palace of the sixth heaven's demon king naturally shook; thereupon, the demon king was very distressed, his spirit was agitated, and he lost interest in sounds, sights, and tastes, thinking to himself: 'The Shramana Gautama is now under the tree, having abandoned the five desires, sitting in meditation, and will soon attain the path of perfect enlightenment; if his path is achieved, he will liberate all beings, surpassing my realm.'
。及道未成，往壞亂之。』
「爾時魔子薩陀，見父憔悴，而往白言：『不審父王，何故憂戚？』魔王答言：『沙門瞿曇，今坐樹下，其道將成超越於我，今欲壞之。』魔子即便前諫父言：『菩薩清凈，超出三界，神通智慧，無不明瞭，天龍八部，咸共稱讚。此非父王所能摧屈，不須造惡自招禍咎。』魔有三女，形容儀貌，極為端正，妖冶巧媚，善能惑人，于天女中，最為第一，熏以名香，佩好瓔珞，一名染欲；二名能悅人；三名可愛樂。三女俱前白其父言：『不審今者何故憂愁？』父即寫心，語諸女言：『世間今有沙門瞿曇，身被法鎧，執自在弓，鏃智慧箭，欲伏眾生壞我境界。我若不如，眾生信彼，皆悉歸依，我土則空，是故愁耳；及未成道，欲往摧挫壞其橋樑。』於是魔王，手執強弓，又持五箭；男女眷屬，俱時往彼畢波羅樹下。見於牟尼，寂然不動，欲度生死三有之海。
「爾時魔王，左手執弓，右手調箭，語菩薩言：『汝剎利種，死甚可畏，何不速起？宜應修汝轉輪王業，捨出家法，習於施會，得生天樂，此道第一勝先所行；汝是剎利轉輪王種，而為乞士，此非所應。今若不起，但好安坐，勿捨本誓
現代漢語譯本：『當他（指佛陀）的道業尚未成就時，就前去破壞擾亂他。』 『當時，魔王之子薩陀，看到父親憔悴，便前去稟告說：『不知父王，為何如此憂愁？』魔王回答說：『沙門瞿曇，現在坐在樹下，他的道業將要成就，超越於我，我想要破壞他。』魔子立即上前勸諫父親說：『菩薩清凈無染，超出三界，神通智慧，沒有不明白的，天龍八部，都共同稱讚他。這不是父王您所能摧毀的，不必造惡自招禍患。』魔王有三個女兒，容貌儀態，極其端莊美麗，妖艷嫵媚，善於迷惑人，在天女之中，最為第一，她們身上熏著名貴的香，佩戴著精美的瓔珞，一個名叫染欲，二名叫能悅人，三名叫可愛樂。三個女兒一同上前稟告她們的父親說：『不知現在您為何如此憂愁？』父親便吐露心聲，告訴女兒們說：『世間現在有沙門瞿曇，身披法鎧，手執自在弓，箭鏃是智慧，想要降伏眾生，破壞我的境界。我如果不如他，眾生就會信奉他，都歸依他，我的領土就會空虛，因此我才憂愁；趁他道業尚未成就，想要前去摧毀他，破壞他的橋樑。』於是魔王，手持強弓，又拿著五支箭；男女眷屬，一同前往畢波羅樹下。看到牟尼（指佛陀）寂靜不動，想要度脫生死三有之海。 『當時，魔王左手拿著弓，右手調整箭，對菩薩說：『你身為剎帝利種姓，死亡是很可怕的，為何不趕快起來？應該修習你轉輪王的功業，捨棄出家之法，學習佈施聚會，得以生到天界享樂，這條道路是第一殊勝的，勝過你先前所修行的；你是剎帝利轉輪王的後裔，卻做乞丐，這不應該。現在如果你不起來，只是安坐，不要捨棄你本來的誓願。』
English version: 'And when his path was not yet complete, they went to ruin and disrupt it.' 'At that time, the demon's son, Satha, seeing his father haggard, went and said: 'I do not know, Father King, why you are so worried?' The demon king replied: 'The Shramana Gautama is now sitting under a tree, and his path is about to be completed, surpassing me, and I want to destroy it.' The demon's son immediately stepped forward to advise his father, saying: 'The Bodhisattva is pure, transcending the three realms, with supernatural powers and wisdom, nothing is unclear, and the eight divisions of gods and dragons all praise him. This is not something that Father King can destroy, there is no need to do evil and bring disaster upon yourself.' The demon had three daughters, whose appearances and manners were extremely dignified and beautiful, charming and seductive, good at bewitching people, and the most outstanding among the celestial maidens. They were perfumed with precious incense and wore fine necklaces. One was named 'Desire,' the second was named 'Pleasing,' and the third was named 'Delightful.' The three daughters together went before their father and said: 'We do not know why you are so worried now?' The father then revealed his heart, telling his daughters: 'In the world now there is the Shramana Gautama, wearing the armor of Dharma, holding the bow of freedom, with the arrow of wisdom, wanting to subdue all beings and destroy my realm. If I am not as good as him, all beings will believe in him, and all will take refuge in him, and my land will be empty, therefore I am worried; and before his path is completed, I want to go and destroy him, destroying his bridge.' Thereupon, the demon king, holding a strong bow in his hand, also held five arrows; his male and female retinue, all went together to the foot of the Pippala tree. They saw the Muni (referring to the Buddha) still and unmoving, wanting to cross the sea of birth, death, and the three realms of existence.' 'At that time, the demon king, holding the bow in his left hand and adjusting the arrow in his right hand, said to the Bodhisattva: 'You are of the Kshatriya caste, death is very frightening, why not get up quickly? You should cultivate your work as a Chakravartin king, abandon the path of renunciation, learn to give alms and gather, so that you may be born in the heavens to enjoy happiness, this path is the first and most excellent, surpassing what you have practiced before; you are a descendant of the Kshatriya Chakravartin king, yet you are a beggar, this is not appropriate. Now if you do not get up, but just sit quietly, do not abandon your original vow.'
。我試射汝，一放利箭，苦行仙人，聞我箭聲，莫不驚怖，惛迷失性，況汝瞿曇，能堪此毒？汝若速起，可得安全。』魔說此語，以怖菩薩，菩薩怡然，不驚不動；魔王即便挽弓放箭，並進天女。菩薩爾時，眼不視箭，箭停空中，其鏃下向，變成蓮花。
「時三天女，白菩薩言：『仁者至德，天人所敬，應有供侍；我等今者年在盛時，天女端正，無逾我者；天今遣我，以相供給，晨昏寢臥，愿侍左右。』菩薩答言：『汝植小善，得為天身，不念無常，而作妖媚，形體雖美，而心不端，淫惑不善，死必當墮三惡道中，受鳥獸身，免之甚難；汝等今者欲亂定意，非清凈心，今便可去，吾不相須。』時三天女，變成老姥，頭白麵皺，齒落垂涎，肉消骨立，腹大如鼓，柱杖羸步，不能自復。
「魔王既見如是堅固，心自思惟：『我昔曾於雪山之中，射此摩醯首羅，即便恐懼，退其善心；而今不辦動于瞿曇，既非此箭及我三女，所能移轉，令生愛恚。當復更作他余方便。』即以軟語，誘菩薩言：『汝若不樂人間受樂，今者便可上升天宮；我舍天位及五欲具，悉持與汝。』菩薩答言：『汝于先世，修少施因，今故得為自在天王；此福有期，要還下生沉溺三塗，出濟甚難；此為罪因，非我所須
『我向你射箭，一旦放出利箭，苦行仙人聽到我的箭聲，沒有不驚恐害怕，昏亂迷失本性的，更何況你這個瞿曇，能承受這種毒害嗎？你如果趕緊起來，或許還能安全。』魔王說了這些話，以此來恐嚇菩薩，菩薩卻安然自若，不驚不懼；魔王隨即拉弓放箭，並派出天女。菩薩當時，眼睛不看箭矢，箭停在空中，箭頭向下，變成了蓮花。 『這時，三位天女對菩薩說：『仁者您道德高尚，為天人所敬仰，應該有人侍奉；我們現在正值青春年華，天女中容貌端正，沒有超過我們的；天帝現在派遣我們來，為您提供侍奉，早晚起居，都願意在您左右侍奉。』菩薩回答說：『你們種下微小的善根，才得以成為天人，卻不思無常，反而妖媚惑人，形體雖然美好，內心卻不端正，淫蕩迷惑，死後必定會墮入三惡道中，受鳥獸之身，想要脫離非常困難；你們現在想要擾亂我的禪定，不是清凈之心，現在就離開吧，我不需要你們。』這時，三位天女，變成了老婦，頭髮花白，面容皺紋，牙齒脫落，流著口水，肉消骨立，肚子大得像鼓，拄著枴杖，步履蹣跚，不能自理。 『魔王看到菩薩如此堅定，心中思量：『我以前曾在雪山之中，射擊摩醯首羅，他立刻感到恐懼，退失了善心；而現在卻不能動搖瞿曇，既然不是這箭和我的三個女兒，所能轉移他的，讓他產生愛恨。應當再想其他辦法。』隨即用柔和的語氣，引誘菩薩說：『你如果不喜歡在人間享受快樂，現在就可以升到天宮；我捨棄天帝之位和五欲之樂，全部都給你。』菩薩回答說：『你在前世，修了少許佈施的因，現在才得以成為自在天王；這種福報有期限，最終還是要下生沉淪三惡道，想要脫離非常困難；這是罪惡的根源，不是我所需要的。』
'I will shoot you; once I release my sharp arrow, the ascetic hermits, upon hearing its sound, are all terrified, confused, and lose their nature. How much more so you, Gautama, can you withstand this poison? If you quickly rise, you might be safe.' The demon spoke these words to frighten the Bodhisattva, but the Bodhisattva remained calm, neither surprised nor moved. The demon king then drew his bow and released an arrow, also sending forth heavenly maidens. At that time, the Bodhisattva did not look at the arrow; the arrow stopped in mid-air, its tip pointing downwards, and transformed into a lotus flower. 'At this time, three heavenly maidens said to the Bodhisattva: 'Virtuous one, your virtue is supreme, revered by gods and humans, and you should have attendants. We are now in our prime, and among the heavenly maidens, none are more beautiful than us. The heavenly emperor has now sent us to serve you, morning and evening, and we are willing to attend to your needs.' The Bodhisattva replied: 'You have planted small seeds of goodness, and thus have become heavenly beings, yet you do not contemplate impermanence, but instead act seductively. Though your forms are beautiful, your hearts are not upright, and your lustful temptations are not good. After death, you will surely fall into the three evil realms, taking the form of birds and beasts, and it will be very difficult to escape. You now wish to disturb my meditation, and your hearts are not pure. You should leave now, I do not need you.' At that moment, the three heavenly maidens transformed into old women, with white hair, wrinkled faces, missing teeth, drooling, emaciated bodies, bellies as large as drums, leaning on canes, and unable to walk steadily. 'The demon king, seeing such steadfastness, thought to himself: 'I once shot Mahesvara in the snowy mountains, and he immediately felt fear and lost his good intentions. But now I cannot move Gautama. Since neither this arrow nor my three daughters can sway him, causing him to feel love or hatred, I must devise other means.' He then used gentle words to tempt the Bodhisattva, saying: 'If you do not wish to enjoy pleasures in the human realm, you can now ascend to the heavenly palace. I will give up my position as heavenly king and all the five desires to you.' The Bodhisattva replied: 'In your past lives, you cultivated a small amount of giving, and now you have become a free and powerful heavenly king. This blessing has a limit, and eventually you will fall back into the three evil realms, and it will be very difficult to escape. This is a cause of sin, and not what I desire.'
。』魔語菩薩：『我之果報，是汝所知；汝之果報，誰復知者。』菩薩答言：『我之果報，唯此地知。』說此語已，於時大地，六種震動；於是地神，持七寶瓶，滿中蓮花，從地踴出，而語魔言：『菩薩昔以頭目髓腦，以施於人，所出之血，浸潤大地；國城妻子象馬珍寶，而用佈施，不可稱計；為求無上正真之道，以是之故，汝今不應惱亂菩薩。』魔聞是已，心生怖懼，身毛皆豎；時彼地神，禮菩薩足，以花供養，忽然不現。◎
◎「爾時魔王，即自思惟：『我以強弓利箭並及三女，兼以方便和言誘之，不能壞亂此瞿曇心。今當更設諸種方便，廣集軍眾，以力迫脅
現代漢語譯本：魔語菩薩說：『我的果報，你知道；你的果報，又有誰知道呢？』菩薩回答說：『我的果報，只有這大地知道。』說完這話，當時大地，發生六種震動；於是地神，拿著裝滿蓮花的七寶瓶，從地裡涌出，對魔說：『菩薩過去用頭、眼、骨髓、腦，佈施給別人，流出的血，浸潤了大地；國家、城池、妻子、象、馬、珍寶，用來佈施，不可計數；爲了求得無上正真之道，因為這個緣故，你現在不應該擾亂菩薩。』魔聽到這些，心中產生恐懼，汗毛都豎了起來；當時那位地神，禮拜菩薩的腳，用花供養，忽然消失不見。 那時魔王，就自己思量：『我用強弓利箭以及三個女兒，加上方便的言語來引誘他，都不能擾亂這個瞿曇的心。現在應當再設各種方法，廣泛聚集軍隊，用武力來脅迫他。』
English version: The demon said to the Bodhisattva: 'My karmic retribution, you know; but whose knows your karmic retribution?' The Bodhisattva replied: 'My karmic retribution, only this earth knows.' Having spoken these words, at that time, the earth shook in six ways; then the earth deity, holding a seven-jeweled vase filled with lotuses, emerged from the earth, and said to the demon: 'In the past, the Bodhisattva used his head, eyes, marrow, and brain to give to others, and the blood that flowed soaked into the earth; countries, cities, wives, elephants, horses, and treasures, he used for giving, countless; in order to seek the unsurpassed true path, for this reason, you should not disturb the Bodhisattva now.' Upon hearing this, the demon felt fear in his heart, and his hair stood on end; at that time, that earth deity, bowed at the Bodhisattva's feet, made offerings of flowers, and suddenly disappeared. At that time, the demon king thought to himself: 'I used strong bows and sharp arrows, along with three daughters, and also used skillful words to tempt him, but I could not disturb this Gautama's mind. Now I should devise various other methods, widely gather troops, and use force to coerce him.'
。』作是念時，其諸軍眾，忽然來至，充滿虛空，形貌各異，或執戟操劍，頭戴大樹，手執金杵，種種戰具，皆悉備足；或豬魚驢馬、師子龍頭、熊羆虎兕，及諸獸頭；或一身多頭；或面各一目；或眾多目；或大腹長身；或羸瘦無腹；或長腳大膝；或大腳肥腨；或長爪利牙；或頭在胸前；或兩足多身；或大面傍面；或色如灰土；或身放煙焰；或象身擔山；或被髮裸形；或復面色半赤半白；或唇垂至地；或上褰覆；面或身著虎皮；或師子蛇皮；或蛇遍纏身；或頭上火燃；或瞋目努臂；或傍行跳擲；或空中旋轉；或馳步吼嚇；有如是等諸惡類形不可稱數，圍繞菩薩。或復有欲裂菩薩身；或四方煙起，焱焰沖天或狂音奮發，震動山谷，風火煙塵，暗無所見；四大海水，一時涌沸。
「護法天人，諸龍鬼等，悉忿魔眾，瞋恚增盛，毛孔血流。凈居天眾，見此惡魔惱亂菩薩；以慈悲心，而愍傷之；於是來下，側塞虛空。見魔軍眾，無量無邊，圍繞菩薩，發大惡聲，震動天地；菩薩心定，顏無異相，猶如師子處於鹿群。皆悉嘆言：『嗚呼奇哉！未曾有也，菩薩決定當成正覺。』是諸魔眾，互相催切，各盡威力，摧破菩薩；或角目切齒；或橫飛亂擲；菩薩觀之，如童子戲；魔益愁忿懟，更增戰力
現代漢語譯本：當『作』字這樣唸誦時，那些軍隊突然到來，充滿了天空，形態各異，有的拿著戟和劍，頭戴大樹，手持金杵，各種戰具都準備齊全；有的像豬、魚、驢、馬，獅子頭、龍頭、熊、羆、虎、兕，以及各種獸頭；有的一個身體多個頭；有的臉上只有一隻眼睛；有的有很多眼睛；有的肚子很大身體很長；有的瘦弱沒有肚子；有的腿很長膝蓋很大；有的大腳小腿很粗；有的指甲很長牙齒很鋒利；有的頭在胸前；有的兩隻腳卻有很多身體；有的大臉旁邊還有一張臉；有的顏色像灰土；有的身上冒著煙火；有的像大象一樣揹著山；有的披散著頭髮赤裸著身體；有的臉一半紅一半白；有的嘴唇垂到地上；有的嘴唇向上翻蓋著；有的臉上或身上穿著虎皮；有的穿著獅子皮或蛇皮；有的蛇纏繞全身；有的頭上燃著火焰；有的怒目圓睜揮舞手臂；有的橫著走跳來跳去；有的在空中旋轉；有的奔跑著吼叫恐嚇；有像這樣各種各樣的惡類，數不勝數，圍繞著菩薩。有的想要撕裂菩薩的身體；有的四面八方冒起煙霧，火焰沖天；有的發出狂亂的聲音，震動山谷，風火煙塵，一片黑暗什麼都看不見；四大海水，同時沸騰起來。 護法天人，諸龍鬼等，都憎恨魔眾，嗔怒更加強烈，毛孔里流出血。凈居天的天眾，看到這些惡魔擾亂菩薩；以慈悲的心，憐憫他們；於是來到下方，擠滿了天空。看到魔軍無數無邊，圍繞著菩薩，發出巨大的惡聲，震動天地；菩薩心神安定，臉色沒有變化，就像獅子處於鹿群之中。他們都感嘆說：『哎呀，真是奇特啊！前所未有，菩薩必定能夠成就正覺。』這些魔眾，互相催促，各自竭盡全力，想要摧毀菩薩；有的用角撞擊，眼睛怒視，咬牙切齒；有的橫衝直撞，亂扔東西；菩薩看著他們，就像看小孩子玩耍一樣；魔更加愁悶憤怒，更加增強了戰鬥力。
English version: When the word 'zuo' is recited in this way, those armies suddenly arrived, filling the sky, with various appearances. Some held halberds and swords, wore large trees on their heads, and held golden pestles, all kinds of weapons fully prepared. Some resembled pigs, fish, donkeys, horses, lion heads, dragon heads, bears, grizzlies, tigers, rhinoceroses, and various animal heads. Some had one body with multiple heads; some had only one eye on their face; some had many eyes; some had large bellies and long bodies; some were thin and had no bellies; some had long legs and large knees; some had large feet and thick calves; some had long claws and sharp teeth; some had their heads in front of their chests; some had two feet but many bodies; some had a large face with another face beside it; some were the color of ash; some emitted smoke and flames from their bodies; some carried mountains like elephants; some had disheveled hair and were naked; some had faces half red and half white; some had lips hanging down to the ground; some had lips turned upwards; some wore tiger skins on their faces or bodies; some wore lion or snake skins; some had snakes wrapped around their bodies; some had flames burning on their heads; some glared with angry eyes and brandished their arms; some walked sideways and jumped around; some spun in the air; some ran and roared, intimidating. There were countless evil beings like these, surrounding the Bodhisattva. Some wanted to tear the Bodhisattva's body apart; some emitted smoke from all directions, with flames soaring into the sky; some made chaotic sounds, shaking the valleys, with wind, fire, and smoke, making it dark and impossible to see; the four great oceans simultaneously boiled. The Dharma-protecting deities, dragons, ghosts, and others, all hated the demon hordes, their anger intensified, and blood flowed from their pores. The deities of the Pure Abodes, seeing these demons disturbing the Bodhisattva, felt compassion and pity for them. Thus, they descended, filling the sky. Seeing the countless demon armies surrounding the Bodhisattva, making great evil sounds that shook the heavens and the earth, the Bodhisattva's mind was calm, and his expression did not change, like a lion among a herd of deer. They all exclaimed: 'Oh, how marvelous! It has never happened before, the Bodhisattva will surely attain enlightenment.' These demon hordes urged each other on, each exerting their full power, trying to destroy the Bodhisattva. Some rammed with their horns, glared with their eyes, and gnashed their teeth; some charged wildly and threw things around. The Bodhisattva watched them as if watching children play. The demons became even more distressed and angry, and increased their fighting power.
。菩薩以慈悲力故，令抱石者，不能勝舉；其勝舉者，不能得下；飛刀舞劍，停于空中；電雷雨火，成五色華；惡龍吐毒，變成香風；諸惡類形，欲毀菩薩，不能得動。魔有姊妹，一名彌伽，二名迦利，各各以手執髑髏器，在菩薩前作諸異狀，惱亂菩薩。是諸魔眾，種種丑身，欲怖菩薩，終不能動菩薩一毛，魔益憂愁。
「空中有神，名曰負多，隱身而言：『我於今者見牟尼尊，心意泰然，無怨恨想；是諸魔眾，起于毒心，于無怨處，而橫生忿。是癡惡魔，徒自疲勞，永無所得。今日宜應舍恚害心，汝口乃可吹鬚彌山，令其崩倒；火可令冷；水可令熱；地性堅強可令柔軟；汝不能壞菩薩歷劫修習善果，正思惟定，精勤方便，凈智慧光，此四功德，無能斷截；為作留難，不成正覺，如千日照必能除暗；鉆木得火，穿地得水，精勤方便，無求不得。世間眾生，沒於三毒，無有救者，菩薩慈悲，求智慧藥，為世除患。汝今云何而惱亂之？世間眾生，癡惑無智，悉著邪見；今設法眼，修習正路，欲導眾生。汝今云何惱亂導師？是則不可。譬如在於曠野之中，而欲欺誑商人導師。眾生墮大黑暗之中，茫然不知所止之處，菩薩為然大智慧燈。汝今云何欲吹令滅？眾生今者沒生死海，菩薩為修智慧寶船
現代漢語譯本：菩薩以慈悲的力量，使得抱石頭的人，不能舉起石頭；能舉起石頭的人，不能放下；飛舞的刀劍，停留在空中；閃電雷雨火焰，變成五彩的花朵；惡龍噴出的毒液，變成香風；各種邪惡的形體，想要毀壞菩薩，都不能動搖他。魔王有兩位姐妹，一個叫彌伽，一個叫迦利，她們各自手裡拿著骷髏器皿，在菩薩面前做出各種怪異的姿態，擾亂菩薩。這些魔眾，用各種醜陋的身體，想要恐嚇菩薩，最終都不能動搖菩薩一根毫毛，魔王更加憂愁。 空中有一位神，名叫負多，隱身說道：『我今天看到牟尼尊者，內心平靜安寧，沒有怨恨的想法；這些魔眾，心懷惡毒，在沒有怨恨的地方，卻橫生憤怒。這些愚癡的惡魔，只是徒勞地自我疲憊，永遠不會有任何收穫。今天你們應該捨棄嗔恨和傷害的心，你們的嘴巴或許可以吹倒須彌山，讓它崩塌；或許可以讓火變冷；或許可以讓水變熱；或許可以讓堅硬的土地變得柔軟；但你們不能破壞菩薩歷劫修習的善果，正思惟的禪定，精勤的方便，清凈的智慧之光，這四種功德，沒有任何力量可以斷絕；你們想要阻礙他，讓他不能成就正覺，就像千日的陽光必定能夠驅除黑暗；鉆木可以取火，挖地可以得水，只要精勤方便，沒有什麼是求不到的。世間的眾生，沉溺於貪嗔癡三毒之中，沒有能夠救度他們的人，菩薩慈悲，尋求智慧的良藥，為世人解除苦難。你們現在為什麼要擾亂他呢？世間的眾生，愚癡迷惑，沒有智慧，都執著于邪見；現在菩薩設立法眼，修習正道，想要引導眾生。你們現在為什麼要擾亂導師呢？這是不可以的。譬如在曠野之中，想要欺騙商隊的導師。眾生墮入巨大的黑暗之中，茫然不知所往，菩薩是點燃大智慧的燈。你們現在為什麼要吹滅它呢？眾生現在沉沒在生死苦海之中，菩薩正在修造智慧的寶船。』
English version: The Bodhisattva, with the power of compassion, caused those who held stones to be unable to lift them; those who could lift them were unable to put them down; flying knives and swords remained suspended in the air; lightning, thunder, rain, and fire transformed into five-colored flowers; the poison spewed by evil dragons turned into fragrant breezes; and all kinds of evil forms, desiring to destroy the Bodhisattva, were unable to move him. The demon had two sisters, one named Migā and the other Kāli, each holding a skull vessel in their hands, making various strange gestures in front of the Bodhisattva, disturbing him. These demon hordes, with all sorts of ugly bodies, tried to frighten the Bodhisattva, but ultimately could not move a single hair on his body, and the demon became even more distressed. A god in the sky, named Fuduo, spoke in hiding: 『Today, I see the Muni Venerable One, and my heart is peaceful and serene, without any thought of resentment; these demon hordes, harboring poisonous hearts, are generating anger where there is no cause for it. These foolish demons are merely exhausting themselves in vain, and will never gain anything. Today, you should abandon your hearts of hatred and harm. Your mouths might be able to blow down Mount Sumeru, causing it to collapse; you might be able to make fire cold; you might be able to make water hot; you might be able to make the firm earth soft; but you cannot destroy the good fruits that the Bodhisattva has cultivated over countless eons, his samadhi of right contemplation, his diligent skillful means, and the light of his pure wisdom. These four merits cannot be severed by any power; your attempts to hinder him and prevent him from attaining enlightenment are like trying to stop the sun from shining, which is impossible. Just as drilling wood produces fire, and digging the earth yields water, with diligent skillful means, there is nothing that cannot be obtained. The sentient beings of the world are submerged in the three poisons of greed, hatred, and delusion, and there is no one to save them. The Bodhisattva, with compassion, seeks the medicine of wisdom to relieve the suffering of the world. Why are you now disturbing him? The sentient beings of the world are foolish and deluded, without wisdom, and all cling to wrong views; now the Bodhisattva has established the Dharma eye, cultivating the right path, desiring to guide sentient beings. Why are you now disturbing the guide? This is not permissible. It is like trying to deceive the guide of a merchant caravan in the wilderness. Sentient beings have fallen into great darkness, not knowing where to go, and the Bodhisattva is lighting the lamp of great wisdom. Why do you now want to blow it out? Sentient beings are now submerged in the sea of birth and death, and the Bodhisattva is building the treasure ship of wisdom.』
。汝今云何欲令沉溺？忍辱為牙，堅固為根，無上大法以為大果。汝今云何而欲攻伐？貪恚癡鎖，縛諸眾生，菩薩苦行，欲為解之；今日決定於此樹下，結加趺坐，成無上道。此地乃是過去諸佛金剛之座；余方悉轉，斯處不動，堪受妙定，非汝所摧。汝今宜應生欣慶心，息憍慢意，修知識想，而奉事之。』
「是時魔王，聞空中聲，又見菩薩恬然不異，魔心慚愧，舍離憍慢，即便複道，還歸天宮。群魔憂戚，悉皆崩散，情意沮悴，無復威武，諸鬥戰具，縱撗林野。當於惡魔退散之時，菩薩心凈，湛然不動。天無煙霧，風不搖條；落日停光，倍更明盛；澄月映徹，眾星燦朗；幽隱暗暝，無復障礙；虛空諸天雨妙花香，作眾伎樂，供養菩薩。
「爾時菩薩，以慈悲力，於二月七日夜，降伏魔已，放大光明；即便入定思惟真諦，于諸法中，禪定自在；悉知過去所造善惡，從此生彼，父母眷屬，貧富貴賤，壽夭長短，及名姓字，皆悉明瞭，即于眾生，起大悲心。而自念言：『一切眾生，無救濟者，輪迴五道，不知出津，皆悉虛偽，無有真實；而於其中，橫生苦樂。』作是思惟，至初夜盡。
「爾時菩薩，既至中夜，即得天眼；觀察世間，皆悉徹見，如明鏡中，自睹面像
現代漢語譯本：『你現在為何想要讓他沉溺？忍辱是他的牙齒，堅固是他的根基，無上的大法是他的偉大果實。你現在為何想要攻擊他？貪婪、嗔恨、愚癡如同鎖鏈，束縛著眾生，菩薩的苦行是爲了解脫他們；今天我決定在這棵樹下，結跏趺坐，成就無上之道。這裡是過去諸佛的金剛寶座；其他地方都會移動，唯有此處不動，能夠承受微妙的禪定，不是你能摧毀的。你現在應該生起歡喜慶幸之心，息滅驕慢之意，修習善知識之想，來侍奉他。』 當時魔王，聽到空中的聲音，又看到菩薩安然不動，魔心感到慚愧，捨棄了驕慢，立即返回天宮。群魔憂愁悲傷，全部潰散，情緒低落，不再有威武，各種戰鬥器具，散落在林野之中。當惡魔退散的時候，菩薩的心清凈，湛然不動。天空沒有煙霧，風不搖動樹枝；落日停止了光芒，更加明亮；澄澈的月亮映照，眾星燦爛；幽暗隱蔽的地方，不再有障礙；虛空中諸天降下美妙的花香，演奏各種音樂，供養菩薩。 這時菩薩，以慈悲的力量，在二月七日夜晚，降伏了魔王之後，放出大光明；隨即進入禪定，思惟真諦，在各種法中，禪定自在；完全知道過去所造的善惡，從這裡生到那裡，父母眷屬，貧富貴賤，壽命長短，以及姓名，都完全明瞭，即對眾生，生起大悲心。並且自己想到：『一切眾生，沒有救濟的人，在五道中輪迴，不知道出離的道路，都是虛假的，沒有真實的；而在其中，橫生苦樂。』這樣思惟，直到初夜結束。 這時菩薩，到了中夜，就得到了天眼；觀察世間，都完全看透，如同在明鏡中，自己看到自己的面容。
English version: 'Why do you now seek to make him drown? Patience is his teeth, steadfastness is his roots, and the supreme Dharma is his great fruit. Why do you now seek to attack him? Greed, hatred, and delusion are like chains, binding all sentient beings, and the Bodhisattva's ascetic practices are to liberate them; today I am determined to sit cross-legged under this tree and attain the unsurpassed path. This is the Vajra seat of the Buddhas of the past; all other places may move, but this place remains unmoved, capable of receiving profound meditation, and cannot be destroyed by you. You should now give rise to a joyful and celebratory heart, extinguish your arrogance, cultivate the thought of a wise teacher, and serve him.' At that time, the demon king, hearing the voice in the sky and seeing the Bodhisattva remaining calm and unchanged, felt ashamed in his demonic heart, abandoned his arrogance, and immediately returned to his heavenly palace. The demons were worried and sorrowful, all scattered, their spirits dejected, no longer having any power, and their various battle implements were scattered throughout the forest. When the demons retreated, the Bodhisattva's mind was pure, serene, and unmoved. The sky was without smoke or mist, the wind did not shake the branches; the setting sun stopped its light, becoming even brighter; the clear moon shone, the stars were brilliant; the dark and hidden places were no longer obstructed; the heavens in the void rained down wonderful flowers and fragrances, and played various musical instruments, making offerings to the Bodhisattva. At this time, the Bodhisattva, with the power of compassion, on the night of the seventh day of the second month, having subdued the demon king, emitted great light; he then entered meditation, contemplating the true meaning, and in all dharmas, he was free in meditation; he fully knew the good and evil he had done in the past, from where he was born to where he went, his parents and relatives, the rich and the poor, the noble and the lowly, the length of his life, and his name, all were completely clear, and he immediately gave rise to great compassion for all sentient beings. And he thought to himself: 'All sentient beings, without anyone to save them, are in the cycle of the five paths, not knowing the way out, all are false, without any truth; and within it, they experience suffering and joy.' Thinking in this way, until the end of the first watch of the night. At this time, the Bodhisattva, having reached the middle of the night, then obtained the heavenly eye; observing the world, he saw through everything, just like in a clear mirror, seeing his own face.
。見諸眾生，種類無量，死此生彼，隨行善惡，受苦樂報。見地獄中考治眾生，或洋銅灌口；或抱銅柱；或臥鐵床；或以鐵鑊而煎煮之；或於火上而加丳炙；或為虎狼鷹犬所食；或有避火依于樹下，樹葉墜落，皆成刀劍，割截其身；或以斧鋸解剔肢體；或擲熱沸灰河之中；或復擲于糞屎坑中；受如是等種種諸苦，以業報故，命終不死。菩薩既見如此事已，而心思惟：『此等眾生，本造惡業，為世樂故，而今得果，極為大苦；若人有見如此惡報，無復更應作不善想。』
「爾時菩薩，復觀畜生，隨種種行，受雜丑形；或復有為骨肉筋角皮牙毛羽而受殺者；或復為人負荷重擔，飢渴乏極，人無知者；或穿其鼻；或鉤其首；常以身肉，而供於人，還與其類，更相食啖；受于如是種種之苦。菩薩既見，生大悲心，即自思惟：『斯等眾生，恒以身力，而供於人，又加楚撻飢渴之苦，皆是本修惡行果報。』
「爾時菩薩，次觀餓鬼；見其恒居黑闇之中，未曾暫睹日月之光；還是其類，亦不相見；受形長大，腹如太山，咽頸若針，口中恒有大火熾燃；常為飢渴之所燋迫，千億萬歲，不聞食聲；設值天雨灑其上者變成火珠；或時過臨江海河池，水即化為熱銅燋炭；動身舉步聲，如人牽五百乘車，支體節節，皆悉火然
現代漢語譯本：看見各種各樣的眾生，種類繁多，他們在此處死去，又在彼處出生，隨著所作的善惡行為，承受苦樂的報應。看見地獄中懲罰眾生，有的被灌入滾燙的銅汁；有的抱著銅柱；有的躺在鐵床上；有的被放在鐵鍋里煎煮；有的在火上被烤炙；有的被虎狼鷹犬吞食；有的爲了躲避火焰而躲在樹下，樹葉落下，都變成刀劍，割裂他們的身體；有的被斧鋸肢解；有的被扔進滾燙的灰河中；有的又被扔進糞坑裡；承受著如此種種的痛苦，因為業報的緣故，即使死去也不會真正消亡。菩薩看到這些情況后，心中思量：『這些眾生，原本造作惡業，爲了世俗的快樂，而今得到這樣的果報，真是極其痛苦；如果有人看到這樣的惡報，就不會再產生不善的想法了。』 那時，菩薩又觀察畜生，它們隨著各種行為，承受著各種醜陋的形體；有的因為骨肉筋角皮牙毛羽而被殺害；有的為人揹負重擔，飢渴交迫，卻無人知曉；有的被穿透鼻子；有的被鉤住頭部；常常用自己的身體和肉，來供養人類，甚至還和同類互相吞食；承受著如此種種的痛苦。菩薩看到這些，生起大悲心，就自己思量：『這些眾生，總是用自己的體力，來供養人類，又加上鞭打和飢渴的痛苦，都是因為他們過去所修的惡行所導致的果報。』 那時，菩薩接著觀察餓鬼；看見它們總是居住在黑暗之中，從未曾見到日月的光芒；它們和同類之間，也互相看不見；它們的形體巨大，肚子像大山一樣，咽喉像針一樣細，口中總是燃燒著熊熊大火；常常被飢渴所煎熬，千億萬年，聽不到食物的聲音；即使遇到天降雨水灑在身上，也會變成火珠；有時經過江河湖海，水也會變成滾燙的銅汁和焦炭；它們動身走路的聲音，就像有人拉著五百輛車一樣，身體的各個關節，都燃燒著火焰。
English version: Seeing all kinds of sentient beings, in countless varieties, dying here and being born there, according to their good and bad deeds, they receive the rewards of suffering and happiness. Seeing beings being punished in hell, some being poured with molten copper; some embracing copper pillars; some lying on iron beds; some being boiled in iron cauldrons; some being roasted on fire; some being eaten by tigers, wolves, eagles, and dogs; some seeking refuge from the fire under trees, the falling leaves all turning into swords, cutting their bodies; some being dismembered by axes and saws; some being thrown into hot, boiling ash rivers; some being thrown into dung pits; enduring such various sufferings, because of karmic retribution, they do not truly die even when their lives end. Having seen these things, the Bodhisattva thinks: 『These beings, originally created evil karma, for the sake of worldly pleasures, and now receive such consequences, which are extremely painful; if people were to see such evil retribution, they would no longer have unwholesome thoughts.』 At that time, the Bodhisattva further observed the animals, who, according to their various actions, receive various ugly forms; some are killed for their bones, flesh, tendons, horns, skin, teeth, fur, and feathers; some carry heavy burdens for people, suffering from hunger and thirst, yet no one knows; some have their noses pierced; some have their heads hooked; they constantly use their bodies and flesh to provide for humans, and even eat each other; enduring such various sufferings. Having seen this, the Bodhisattva feels great compassion, and thinks to himself: 『These beings, always using their physical strength to provide for humans, and also enduring the pain of beatings and hunger, are all the result of the evil deeds they cultivated in the past.』 At that time, the Bodhisattva then observed the hungry ghosts; seeing that they always dwell in darkness, never having seen the light of the sun or moon; they cannot even see each other; their forms are huge, their bellies like mountains, their throats as thin as needles, and their mouths are always burning with raging fire; they are constantly tormented by hunger and thirst, for billions of years, they do not hear the sound of food; even if they encounter rain falling on them, it turns into fireballs; sometimes when they pass by rivers, lakes, and seas, the water turns into hot molten copper and charred embers; the sound of their moving and walking is like someone pulling five hundred carts, and every joint of their bodies is burning with flames.
。菩薩既見受如是等種種諸苦，起大悲心，而自思惟：『斯等皆為本造慳貪積財不施故，令今者受斯罪報。若人見彼受此苦痛，宜應惠施勿生吝惜；設使無財，亦應割肉以用佈施。』
「爾時菩薩，次復觀人，見從中陰始欲入胎，父母和合，以顛倒想，起于愛心；即以不凈，而為己身；既處胎已，在於生熟二藏之間，熏炙身體，如地獄苦；至滿十月，然後方生；初生之時，而為外人之所抱執，粗澀苦痛，如被刀劍；如是不久，復歸老死，更為嬰兒，輪轉五道，不能自悟。菩薩見已，起大悲心，而自思惟：『眾生皆有如斯之患，云何于中，耽著五欲，撗計為樂，而不能斷顛倒根本。』
「爾時菩薩，次觀諸天，見彼天子，其身清凈，不受塵垢，如真琉璃，有大光明，兩目不瞬；或有居在須彌山頂；或復居在須彌四鎮；或復居在虛空之中；心常歡悅，無不適事，奏天美樂以自娛樂，不識晝夜；四方諸趣，無不絕妙；視東耽著，彌歲忘轉；瞻西耽湎，經年不回；乃至南北，皆亦如是；飲食衣服，應念即至。雖有如此適意之事，猶為慾火之所煎燋，又見彼天福盡之時，五死相現：一者、頭上花萎；二者、眼瞬；三者、身上光滅；四者、腋下汗出；五者、自然離於本座
現代漢語譯本：菩薩看到眾生遭受如此種種痛苦，生起大悲心，並自思忖：『這些人都是因為過去慳吝貪財，不肯佈施，才導致現在遭受這樣的罪報。如果有人看到他們受此苦痛，就應該樂於施捨，不要吝惜；即使沒有錢財，也應該割肉來佈施。』 那時，菩薩又觀察眾生，看到他們從中陰身開始準備入胎，父母交合，因為顛倒的妄想，生起愛慾之心；就將不凈之物，當作自己的身體；一旦入胎，就處在生臟和熟臟之間，燻烤身體，如同地獄之苦；直到滿十個月，才得以出生；剛出生時，被外人抱持，粗糙澀痛，如同被刀劍割傷；這樣不久，又會衰老死亡，再次成為嬰兒，在五道中輪迴，不能自己覺悟。菩薩看到這些，生起大悲心，並自思忖：『眾生都有這樣的苦難，為什麼還要沉溺於五欲之中，妄執為樂，而不能斷除顛倒的根本呢？』 那時，菩薩又觀察諸天，看到那些天子，身體清凈，不受塵垢污染，如同真正的琉璃，有大光明，雙眼不眨；有的居住在須彌山頂；有的居住在須彌山的四方；有的居住在虛空之中；心中常常歡喜，無不適意，演奏美妙的天樂來娛樂自己，不分晝夜；四方諸趣，無不絕妙；看東方就沉迷其中，一年都忘記轉動；看西方就沉溺其中，經年不回；乃至看南方和北方，也都是如此；飲食衣服，應念而至。雖然有如此適意的事情，仍然被『死』所煎熬，又看到那些天人福報將盡的時候，出現五種死亡的徵兆：一是頭上的花朵枯萎；二是眼睛眨動；三是身上光芒消失；四是腋下出汗；五是自然離開原來的座位。
English version: The Bodhisattva, seeing beings suffer such various kinds of pain, arose great compassion and thought to himself: 『These beings suffer such retribution because in the past they were miserly and greedy, accumulating wealth and not giving. If people see them suffering this pain, they should be willing to give and not be stingy; even if they have no wealth, they should cut off their own flesh to give.』 At that time, the Bodhisattva further observed beings, seeing them beginning to enter the womb from the intermediate state, with their parents uniting, and due to deluded thoughts, arising desire; they take the impure as their own body; once in the womb, they are between the raw and cooked organs, their bodies scorched, like the suffering of hell; until the full ten months, then they are born; at the time of birth, they are held by others, the rough and painful sensation like being cut by swords; soon after, they return to old age and death, becoming infants again, revolving in the five paths, unable to awaken themselves. Seeing this, the Bodhisattva arose great compassion and thought to himself: 『All beings have such suffering, why do they still indulge in the five desires, falsely considering them as pleasure, and not cut off the root of delusion?』 At that time, the Bodhisattva further observed the gods, seeing those heavenly beings, their bodies pure, not affected by dust, like true crystal, with great light, their eyes not blinking; some dwell on the summit of Mount Sumeru; some dwell in the four directions of Mount Sumeru; some dwell in the void; their hearts are always joyful, everything is pleasing, playing beautiful heavenly music to entertain themselves, not distinguishing day from night; the four directions are all wonderful; looking east, they are immersed in it, forgetting to turn for a year; looking west, they are immersed in it, not turning back for years; even looking south and north, it is the same; food and clothing come at the thought. Although they have such pleasant things, they are still tormented by 『death』, and seeing those heavenly beings when their blessings are about to end, five signs of death appear: first, the flowers on their heads wither; second, their eyes blink; third, the light on their bodies disappears; fourth, sweat comes from their armpits; fifth, they naturally leave their original seats.
。其諸眷屬，見天子身五死相現，心生戀慕；天子亦復自見己身，有五死相；又見眷屬戀慕於己，當爾之時，生大苦惱。菩薩既見彼諸天子有如是事，起大悲心，而自思惟：『此諸天子，本修少善，得受天樂，果報將盡，生大苦惱；既命終已，舍彼天身，或有墮於三惡道中；本造善行，為求樂報；而今所得，少樂多苦，譬如饑人啖雜毒食，初雖為美，終成大患。云何智者，貪樂此耶？色無色界諸天，見壽命長，便謂常樂；既見變壞，生大苦惱，即起邪見，謗無因果；以此事故，輪迴三塗，備受諸苦。』
「菩薩以天眼力，觀察五道，起大悲心，而自思惟：『三界之中，無有一樂。』如是思惟至中夜盡。
「爾時菩薩，至第三夜，觀眾生性，以何因緣，而有老死？即知老死，以生為本，若離於生，則無老死；又復此生，不從天生，不從自生；非無緣生，從因緣生；因於欲有、色有、無色有業生。又觀三有業從何而生？即知三有業從四取生。又觀四取從何而生？即知四取從愛而生。又復觀愛從何而生？即便知愛從受而生。又復觀受從何而生？即便知受從觸而生。又復觀觸從何而生？即便知觸從六入生。又觀六入從何而生？即知六入從名色生。又觀名色從何而生？即知名色從識而生
現代漢語譯本：他的眷屬們，看到天子身上顯現出五種衰敗的徵兆，心中生起依戀不捨；天子自己也看到自己身上有五種衰敗的徵兆；又看到眷屬們依戀自己，在那個時候，產生巨大的苦惱。菩薩看到那些天子有這樣的情況，生起大悲心，並且自己思量：『這些天子，本來修習少許善行，才得以享受天上的快樂，果報將要結束，產生巨大的苦惱；既然壽命終結，捨棄天上的身體，或許會墮落到三惡道中；本來造作善行，是爲了求得快樂的果報；而現在所得到的，卻是少樂多苦，譬如飢餓的人吃了摻雜毒藥的食物，開始雖然覺得美味，最終卻會造成大禍。為什麼有智慧的人，會貪戀這種快樂呢？色界諸天，看到壽命很長，就認為那是永恒的快樂；一旦看到變壞，就產生巨大的苦惱，隨即產生邪見，誹謗沒有因果；因為這個緣故，在三惡道中輪迴，遭受各種痛苦。』 菩薩用天眼的力量，觀察五道，生起大悲心，並且自己思量：『三界之中，沒有一種快樂。』這樣思量直到半夜結束。 這時菩薩，到了第三夜，觀察眾生的本性，因為什麼因緣，而有衰老和死亡？就瞭解到衰老和死亡，是以出生為根本，如果脫離了出生，就沒有衰老和死亡；而且這個出生，不是從天而生，不是從自己而生；不是沒有原因的產生，而是從因緣而生；因為欲界、色界、無色界的業力而產生。又觀察三界的業力從哪裡產生？就瞭解到三界的業力從四種執取產生。又觀察四種執取從哪裡產生？就瞭解到四種執取從愛慾產生。又觀察愛慾從哪裡產生？就瞭解到愛慾從感受產生。又觀察感受從哪裡產生？就瞭解到感受從接觸產生。又觀察接觸從哪裡產生？就瞭解到接觸從六根的進入產生。又觀察六根的進入從哪裡產生？就瞭解到六根的進入從名色產生。又觀察名色從哪裡產生？就瞭解到名色從意識產生。
English version: His retinue, seeing the five signs of decay manifest on the celestial being's body, felt a deep attachment; the celestial being also saw the five signs of decay on his own body; and seeing his retinue's attachment to him, at that time, he experienced great distress. The Bodhisattva, seeing these celestial beings in such a state, arose great compassion, and contemplated: 'These celestial beings, having cultivated little merit, were able to enjoy celestial bliss, but their karmic reward is about to end, and they are experiencing great distress; once their lives end, they will abandon their celestial bodies, and perhaps fall into the three evil realms; originally they performed good deeds, seeking joyful rewards; but what they now receive is little joy and much suffering, like a hungry person eating food mixed with poison, which may seem delicious at first, but ultimately causes great harm. Why would a wise person crave such pleasure? The beings in the Form Realm, seeing their long lifespans, believe it to be eternal bliss; once they see it change and decay, they experience great distress, and immediately develop wrong views, slandering the law of cause and effect; because of this, they cycle through the three evil realms, enduring all kinds of suffering.' The Bodhisattva, using his divine eye, observed the five realms, and arose great compassion, and contemplated: 'Within the three realms, there is no true joy.' He contemplated in this way until midnight. Then the Bodhisattva, in the third watch of the night, observed the nature of sentient beings, asking what causes old age and death? He realized that old age and death are rooted in birth, and if there is no birth, there is no old age and death; moreover, this birth does not come from heaven, nor does it come from oneself; it is not without cause, but arises from conditions; it arises from the karma of the desire realm, the form realm, and the formless realm. He further observed from where the karma of the three realms arises? He realized that the karma of the three realms arises from the four attachments. He further observed from where the four attachments arise? He realized that the four attachments arise from craving. He further observed from where craving arises? He realized that craving arises from feeling. He further observed from where feeling arises? He realized that feeling arises from contact. He further observed from where contact arises? He realized that contact arises from the six entrances. He further observed from where the six entrances arise? He realized that the six entrances arise from name and form. He further observed from where name and form arise? He realized that name and form arise from consciousness.
又復觀識從何而生？即便知識從行而生。又復觀行從何而生？即便知行從無明生。若滅無明則行滅；行滅則識滅；識滅則名色滅；名色滅則六入滅；六入滅則觸滅；觸滅則受滅；受滅則愛滅；愛滅則取滅；取滅則有滅；有滅則生滅；生滅則老死憂悲苦惱滅。如是逆順，觀十二因緣，第三夜分，破于無明；明相出時，得智慧光，斷于習障，成一切種智。
「爾時如來，心自思惟：『八正聖道，是三世諸佛之所履行，趣般涅槃路；我今已踐，智慧通達，無所掛礙。』於時大地，十八相動，游霞飛塵，皆悉澄凈，天鼓自然，而發妙聲，香風徐起，柔軟清涼，雜色瑞雲，降甘露雨，園林花果，榮不待時。又雨曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、金花、銀花、琉璃等花；七寶蓮花，繞菩提樹，滿三十六逾阇那。是時諸天，作天伎樂散花燒香，歌唄讚嘆，執天寶蓋及以幢幡，充塞虛空，供養如來。龍神八部，所設供養，亦復如是。當爾之時，一切眾生，皆悉慈愛，無瞋害想。歡喜踴躍，如見聖蹟，無怖畏情，其心調柔，離憍慢意，亦無慳嫉諂誑之心。五凈居天，離喜樂根，亦皆歡悅，不能自勝。地獄苦痛，暫得休息，生大歡喜。一切畜生，相食啖者，無復噁心。餓鬼飽滿無飢渴想
現代漢語譯本：再次觀察，意識是從哪裡產生的呢？意識是從行為產生的。再次觀察，行為又是從哪裡產生的呢？行為是從無明產生的。如果滅除了無明，那麼行為就會滅除；行為滅除，意識就會滅除；意識滅除，名色就會滅除；名色滅除，六入就會滅除；六入滅除，觸就會滅除；觸滅除，受就會滅除；受滅除，愛就會滅除；愛滅除，取就會滅除；取滅除，有就會滅除；有滅除，生就會滅除；生滅除，老死憂愁悲傷痛苦煩惱就會滅除。像這樣逆向和順向地觀察十二因緣，在第三個夜晚，破除了無明；當黎明出現時，獲得了智慧的光芒，斷除了習氣障礙，成就了一切種智。 那時，如來心中自思：『八正道，是過去、現在、未來諸佛所修行的道路，是通往涅槃的道路；我現在已經實踐了，智慧通達，沒有任何障礙。』這時，大地發生了十八種震動，彩霞飛舞，塵埃都變得清澈，天鼓自然發出美妙的聲音，香風緩緩吹起，柔和清涼，各種顏色的祥雲降下甘露，園林中的花果，在不應時節也繁榮茂盛。又降下了曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、金花、銀花、琉璃等花；七寶蓮花，圍繞著菩提樹，覆蓋了三十六由旬的範圍。這時，諸天演奏天樂，散花燒香，歌唱讚美，拿著天寶蓋和幢幡，充滿了虛空，供養如來。龍神八部所設的供養，也是如此。在那時，一切眾生，都充滿了慈愛，沒有嗔恨的想法。歡喜雀躍，如同見到聖蹟，沒有恐懼的情緒，他們的心變得調柔，遠離了驕慢的意念，也沒有慳吝嫉妒和諂媚欺詐的心。五凈居天的天人，也離開了喜樂的根源，都感到歡悅，不能自已。地獄的痛苦，暫時得到了休息，產生了巨大的歡喜。一切畜生，互相吞食的，也沒有了噁心。餓鬼也飽足了，沒有了飢渴的想法。
English version: Again, observe, from where does consciousness arise? Consciousness arises from action. Again, observe, from where does action arise? Action arises from ignorance. If ignorance is extinguished, then action is extinguished; when action is extinguished, consciousness is extinguished; when consciousness is extinguished, name and form are extinguished; when name and form are extinguished, the six sense bases are extinguished; when the six sense bases are extinguished, contact is extinguished; when contact is extinguished, feeling is extinguished; when feeling is extinguished, craving is extinguished; when craving is extinguished, grasping is extinguished; when grasping is extinguished, becoming is extinguished; when becoming is extinguished, birth is extinguished; when birth is extinguished, old age, death, sorrow, lamentation, pain, grief, and despair are extinguished. Thus, observing the twelve links of dependent origination in reverse and forward order, in the third watch of the night, ignorance was broken; when the light of dawn appeared, the light of wisdom was attained, the habitual obstacles were severed, and all-knowing wisdom was achieved. At that time, the Tathagata thought to himself: 'The Noble Eightfold Path is the path practiced by all Buddhas of the past, present, and future, the path leading to Nirvana; I have now practiced it, and my wisdom is unobstructed and unimpeded.' At that time, the earth shook in eighteen ways, the rosy clouds flew, the dust became clear, heavenly drums sounded naturally with wonderful sounds, fragrant winds gently arose, soft and cool, auspicious clouds of various colors rained down sweet dew, and the flowers and fruits in the gardens flourished out of season. Also, Mandarava flowers, Maha-mandarava flowers, Manjushaka flowers, Maha-manjushaka flowers, golden flowers, silver flowers, and lapis lazuli flowers were rained down; seven-jeweled lotus flowers surrounded the Bodhi tree, covering an area of thirty-six yojanas. At that time, the devas played heavenly music, scattered flowers, burned incense, sang praises, and held heavenly canopies and banners, filling the void, making offerings to the Tathagata. The offerings made by the dragon gods and the eight classes of beings were also the same. At that time, all beings were filled with loving-kindness, without any thoughts of hatred. They rejoiced and leaped for joy, as if seeing a sacred site, without any fear, their hearts became gentle, they were free from pride, and they had no thoughts of stinginess, jealousy, flattery, or deceit. The devas of the five Pure Abodes, having left the roots of joy and pleasure, were also filled with joy, unable to contain themselves. The suffering of hell was temporarily relieved, and great joy arose. All animals that devoured each other no longer had evil intentions. The hungry ghosts were full and had no thoughts of hunger or thirst.
。世界之中，幽瞑之處，日月威光所不能照，而皆大明。其中眾生，悉得相見，各作是言：『此中雲何忽有眾生？』大聖法王，出興於世，以大法光，破非法暗故，令一切皆悉明朗。甘蔗先王，棄國學道，得五通仙；又行十善，得生天者，皆乘神通，到菩提樹，在虛空中，歡喜合掌，而讚歎言：『於我甘蔗種族之中，能斷諸漏，成一切智，為世間眼，甚為奇特。』一切莫不歡喜踴躍，唯有魔王，心獨憂愁。
「爾時如來，於七日中，一心思惟，觀于樹王，而自念言：『我在此處，盡一切漏，所作已竟，本願成滿。我所得法，甚深難解，唯佛與佛，乃能知之。一切眾生，於五濁世，為貪慾、瞋恚、愚癡、邪見、憍慢、諂曲之所覆障；薄福鈍根，無有智慧，云何能解我所得法？今我若為轉法輪者，彼必迷惑，不能信受，而生誹謗，當墮惡道，受諸苦痛。我寧默然，入般涅槃。』爾時如來，以偈頌曰：
「『聖道甚難登， 智慧果難得； 我於此難中， 皆悉已能辦
現代漢語譯本：在世界之中，那些幽暗的地方，太陽和月亮的光芒都無法照耀到的地方，卻都變得明亮起來。那裡的眾生都能互相看見，各自說道：『這裡怎麼突然有了眾生？』偉大的聖者法王，出現在世間，用大法的光明，破除了非法的黑暗，使一切都變得明朗。甘蔗先王，放棄了國家去修道，獲得了五神通仙人的能力；又修行了十善，得以昇天的人，都乘著神通，來到菩提樹下，在虛空中，歡喜地合掌，讚歎說道：『在我的甘蔗種族之中，竟然有人能夠斷除一切煩惱，成就一切智慧，成為世間的眼睛，真是太奇特了。』一切眾生都歡喜雀躍，只有魔王，心中獨自憂愁。 那時，如來在七天之中，一心思考，看著菩提樹，心中自念道：『我在這裡，已經斷除了一切煩惱，所要做的事情已經完成，本來的願望也已經實現。我所得到的法，非常深奧難以理解，只有佛與佛之間，才能瞭解。一切眾生，在五濁惡世中，被貪慾、嗔恨、愚癡、邪見、驕慢、諂媚所矇蔽；福報淺薄，根性遲鈍，沒有智慧，怎麼能夠理解我所得到的法呢？現在如果我開始轉法輪，他們必定會迷惑，不能相信接受，反而會產生誹謗，應當墮入惡道，遭受各種痛苦。我寧願保持沉默，進入涅槃。』那時，如來用偈頌說道： 『聖道非常難以攀登，智慧的果實難以獲得；我在這艱難之中，都已經能夠辦到。』
English version: In the world, in the dark places where the light of the sun and moon cannot reach, all became bright. The beings there could see each other, each saying, 'How did beings suddenly appear here?' The great sage, the Dharma King, appeared in the world, using the light of the great Dharma to break through the darkness of the unlawful, making everything clear. King Gancana, having abandoned his kingdom to cultivate the Way, attained the powers of a five-spiritual-power immortal; and those who practiced the ten virtues and were reborn in heaven, all rode on their spiritual powers, arriving at the Bodhi tree, in the void, joyfully joining their palms, and praising, saying, 'Among my Gancana lineage, someone is able to cut off all defilements, achieve all wisdom, and become the eye of the world, it is truly extraordinary.' All beings were joyful and leaping, only the demon king was alone in his sorrow. At that time, the Tathagata, for seven days, contemplated with a single mind, gazing at the Bodhi tree, and thought to himself: 'Here, I have cut off all defilements, what needed to be done is completed, and my original vows have been fulfilled. The Dharma I have attained is very profound and difficult to understand, only Buddhas can understand it. All beings, in the five turbid worlds, are obscured by greed, hatred, ignorance, wrong views, arrogance, and flattery; their blessings are shallow, their roots are dull, and they have no wisdom, how can they understand the Dharma I have attained? If I were to turn the Dharma wheel now, they would surely be confused, unable to believe and accept, and instead would generate slander, and should fall into evil paths, suffering all kinds of pain. I would rather remain silent and enter Nirvana.' At that time, the Tathagata spoke in verse: 'The holy path is very difficult to ascend, the fruit of wisdom is difficult to obtain; I, in this difficulty, have been able to accomplish all.'
。 我所得智慧， 微妙最第一； 眾生諸根鈍， 著樂癡所盲， 順於生死流， 不能反其源； 如斯之等類， 云何而可度？』
「爾時如來，作此念已，大梵天王，見於如來聖果已成，默然而住，不轉法輪，心懷憂惱，即自念言：『世尊昔于無量億劫，為眾生故，久在生死，舍國城妻子，頭目髓腦，備受眾苦，始於今者所愿滿足，成阿耨多羅三藐三菩提。云何默然，而不說法？眾生長夜，沉沒生死，我今當往請轉法輪。』作是念已，即發天宮，猶如壯士屈伸臂頃，至如來所，頭面禮足，繞百千匝，卻住一面，䠒跪合掌，而白佛言：『世尊往昔，為眾生故，久住生死；捨身頭目，以用佈施，備受諸苦，廣修德本。始於今者，成無上道，云何默然，而不說法？眾生長夜，沒溺生死，墮無明暗，出期甚難。然有眾生，過去世時，親近善友，植諸德本，堪任聞法，受于聖道。唯愿世尊，為斯等故，以大悲力，轉妙法輪。』釋提桓因，乃至他化自在天，亦復如是，勸請如來，為諸眾生，轉大法輪。
「爾時世尊答大梵天王及釋提桓因等言：『我亦欲為一切眾生轉於法輪，但所得法，微妙甚深，難解難知。諸眾生等，不能信受，生誹謗心，墮于地獄。我今為此，故默然耳
現代漢語譯本 『我所獲得的智慧，是微妙且最殊勝的；眾生的根器遲鈍，被貪圖享樂的愚癡所矇蔽，順著生死的河流漂流，不能返回到生命的本源。像這樣的人，又怎麼能夠被度化呢？』 『那時，如來產生了這個想法后，大梵天王看到如來已經成就聖果，默然不語，不轉法輪，心中憂愁煩惱，就自己想道：『世尊過去在無量億劫中，爲了眾生的緣故，長久地在生死輪迴中，捨棄了國家、城池、妻子，甚至頭顱、眼睛、骨髓、腦漿，承受了各種苦難，才在今天滿足了願望，成就了無上正等正覺。為什麼默然不語，而不說法呢？眾生在漫長的黑夜裡，沉溺於生死輪迴，我今天應當前去請求他轉法輪。』這樣想著，就從天宮出發，像壯士屈伸手臂那樣迅速，到達瞭如來的住所，頭面頂禮佛足，繞佛百千圈，然後退到一邊，跪下合掌，對佛說道：『世尊過去爲了眾生的緣故，長久地在生死輪迴中，捨棄身體頭顱，用來佈施，承受各種苦難，廣泛地修習功德根本。今天才成就了無上道，為什麼默然不語，而不說法呢？眾生在漫長的黑夜裡，沉溺於生死輪迴，墮入無明的黑暗中，想要脫離出來非常困難。然而有一些眾生，在過去世時，親近善友，種下了各種功德根本，能夠聽聞佛法，接受聖道。唯愿世尊，爲了這些眾生的緣故，以大悲的力量，轉動微妙的法輪。』釋提桓因，乃至他化自在天，也同樣如此，勸請如來，爲了眾生，轉動大法輪。 『那時，世尊回答大梵天王和釋提桓因等人說：『我也想為一切眾生轉動法輪，但是所獲得的法，微妙而深奧，難以理解和知曉。眾生們不能相信接受，反而會產生誹謗之心，墮入地獄。我正是因為這個原因，所以才默然不語。』
English version 'The wisdom I have attained is subtle and supreme; the faculties of beings are dull, blinded by the delusion of attachment to pleasure, flowing along the stream of birth and death, unable to return to their source. How can such beings be delivered?' 'At that time, after the Tathagata had this thought, the Great Brahma King, seeing that the Tathagata had attained the holy fruit, remained silent, not turning the Dharma wheel, and was troubled in his heart. He thought to himself: 'The World Honored One, in countless eons, for the sake of beings, has long been in the cycle of birth and death, giving up his kingdom, cities, wife, head, eyes, marrow, and brain, enduring all kinds of suffering, and only today has fulfilled his wish and attained Anuttara-samyak-sambodhi. Why is he silent and not teaching the Dharma? Beings are submerged in birth and death in the long night. I should go and request him to turn the Dharma wheel.' Having thought this, he departed from his heavenly palace, as quickly as a strong man extends and retracts his arm, and arrived at the Tathagata's place. He bowed his head to the ground at the Tathagata's feet, circumambulated him hundreds of thousands of times, and then stood to one side, kneeling with his palms together, and said to the Buddha: 'World Honored One, in the past, for the sake of beings, you have long dwelt in the cycle of birth and death, giving up your body and head for alms, enduring all kinds of suffering, and extensively cultivating the roots of virtue. Only today have you attained the unsurpassed path. Why are you silent and not teaching the Dharma? Beings are submerged in birth and death in the long night, fallen into the darkness of ignorance, and it is very difficult to escape. However, there are beings who, in past lives, have been close to good friends and planted the roots of virtue, who are capable of hearing the Dharma and receiving the holy path. May the World Honored One, for the sake of these beings, with great compassion, turn the wonderful Dharma wheel.' Shakra, Lord of the Devas, and even the Paranirmitavasavartin Devas, also urged the Tathagata to turn the great Dharma wheel for the sake of all beings. 'At that time, the World Honored One answered the Great Brahma King and Shakra, Lord of the Devas, and others, saying: 'I also wish to turn the Dharma wheel for all beings, but the Dharma I have attained is subtle and profound, difficult to understand and know. Beings are unable to believe and accept it, and instead will give rise to slander and fall into hell. It is for this reason that I remain silent.'
。』時梵天王等，乃至三請；爾時如來，至滿七日，默然受之。梵天王等，知佛受請，頭面禮足，各還所住。
「爾時世尊，受梵王等請已；又於七日，而以佛眼，觀諸眾生，上中下根，及諸煩惱，亦下中上，滿二七日。爾時世尊，又復思惟：『我今當開甘露法門，誰應在先，而得聞者？阿羅邏仙人，聰慧易悟，又先發愿道成度我。』作是念時，空中有言：『阿羅邏仙人，昨夜命終。』爾時世尊，即便答彼空中聲言：『我亦知其昨夜命終。』又自思惟：『迦蘭仙人，利根明瞭，亦應先聞。』空中又言：『迦蘭仙人，昨夜命終。』爾時世尊，即復答言：『我亦知其昨夜命終。』
「爾時世尊，又自思惟：『彼王師大臣所遣憍陳如等五人瞻視我者，皆悉聰明，又過去世，於我發願應先聞法；我今宜當爲此五人先開法門。』又自思惟：『古昔諸佛轉法輪處，皆悉在於婆羅㮈國鹿野苑中仙人住處，又此五人，所止住處，亦在於彼；我今應往至其住處，轉大法輪。』思惟是已，即從座起，詣婆羅㮈國。
「爾時有五百商人，二人為主，一名跋陀羅斯那，二名跋陀羅梨，行過曠野
現代漢語譯本：當時梵天王等，乃至三次請求；這時如來，直到滿七日，默然接受了請求。梵天王等，知道佛接受了請求，頭面禮拜佛足，各自回到自己的住所。 這時世尊，接受梵天王等的請求后；又過了七日，用佛眼觀察眾生，上中下三種根器，以及各種煩惱，也分為下中上三種程度，共計十四日。這時世尊，又思考：『我現在應當開啟甘露法門，誰應該先聽到呢？阿羅邏仙人，聰明容易領悟，又曾發願道成后先來度我。』當他這樣想的時候，空中傳來聲音：『阿羅邏仙人，昨夜已經去世。』這時世尊，就回答空中的聲音說：『我也知道他昨夜去世了。』又自己思考：『迦蘭仙人，根性銳利明瞭，也應該先聽到。』空中又傳來聲音：『迦蘭仙人，昨夜已經去世。』這時世尊，又回答說：『我也知道他昨夜去世了。』 這時世尊，又自己思考：『那些國王的老師和大臣所派遣來照看我的憍陳如等五人，都非常聰明，而且過去世，曾對我發願應該先聽聞佛法；我現在應該為這五人先開啟法門。』又自己思考：『過去諸佛轉法輪的地方，都在婆羅㮈國的鹿野苑中仙人居住的地方，而且這五人，所居住的地方，也在那裡；我現在應該前往他們居住的地方，轉大法輪。』思考完畢，就從座位起身，前往婆羅㮈國。 當時有五百個商人，以二人為首領，一個名叫跋陀羅斯那，一個名叫跋陀羅梨，他們正行走在曠野之中。
English version: At that time, King Brahma and others, even up to three times, requested; then the Tathagata, after a full seven days, silently accepted the request. King Brahma and others, knowing that the Buddha had accepted the request, bowed their heads to the Buddha's feet and each returned to their own dwelling. Then the World Honored One, having accepted the request of King Brahma and others; after another seven days, using the Buddha's eye, observed all sentient beings, their superior, middling, and inferior faculties, as well as their various afflictions, also categorized as inferior, middling, and superior, totaling fourteen days. Then the World Honored One, again pondered: 'Now I should open the gate of the nectar Dharma, who should hear it first? The Arada Kalama sage, is intelligent and easily enlightened, and also previously vowed to liberate me after attaining the Way.' As he thought this, a voice in the air said: 'The Arada Kalama sage, passed away last night.' Then the World Honored One, immediately replied to the voice in the air, saying: 'I also know that he passed away last night.' He then pondered: 'The Udraka Ramaputra sage, with sharp and clear faculties, should also hear it first.' A voice in the air again said: 'The Udraka Ramaputra sage, passed away last night.' Then the World Honored One, again replied: 'I also know that he passed away last night.' Then the World Honored One, again pondered: 'Those five people, Ajnatakaundinya and others, sent by the king's teacher and ministers to look after me, are all intelligent, and in past lives, they vowed to me that they should hear the Dharma first; now I should open the Dharma gate for these five people first.' He also pondered: 'The places where past Buddhas turned the Dharma wheel were all in the Deer Park of Varanasi, where the sages resided, and these five people, also reside there; now I should go to their dwelling place, and turn the great Dharma wheel.' Having pondered this, he rose from his seat and went to Varanasi. At that time, there were five hundred merchants, with two leaders, one named Bhadra Sena, and the other named Bhadra Li, traveling through the wilderness.
。時有天神，而語之言：『有如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出興於世；最上福田，汝今宜應最前設供。』時彼商人，聞天語已，即答之曰：『善哉！如告。』又問天言：『世尊今者為在何許？』天又報言：『世尊不久當來至此。』於是如來，與無量諸天，前後導從，到多謂娑跋利村。時彼商人，既見如來威相莊嚴，又見諸天前後圍繞，倍生歡喜；即以蜜麨，而奉上佛。爾時世尊，心自思惟：『過去諸佛，用缽多羅，而以盛食。』時四天王，知佛心念，各持一缽，來至佛所，而以奉上。於是世尊，而自念言：『我今若受一王缽者，余王必當生於恨心。』即便普受四王之缽，累置掌上，按令成一，使四際現。爾時世尊，即便咒愿：『今所佈施，欲令食者，得充氣力；當令施者，得色得力，得膽得喜；安快無病，終保年壽；諸善鬼神，恒隨守護；飯食佈施，斷三毒根，將來當獲三堅法報；聰明智慧，篤信佛法；在在所生，正見不昧；現世之中，父母妻子，親戚眷屬，皆悉熾盛，無諸災怪不吉祥事；門族之中，若有命過墮惡道者，當令以今所施之福還生人天，不起邪見，增進功德；常得奉近，諸佛如來；得聞妙說，見諦得證，所愿具足
現代漢語譯本：當時有天神對他說：『有如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世；是最上的福田，你現在應該最先供養。』當時那位商人，聽到天神的話后，就回答說：『好啊！如你所說。』又問天神說：『世尊現在在哪裡？』天神又回答說：『世尊不久將來到這裡。』於是如來，與無數天神，前後引導跟隨，來到多謂娑跋利村。當時那位商人，看到如來威嚴莊重的相貌，又看到眾天神前後圍繞，更加歡喜；就用蜜和炒麵，供奉給佛。那時世尊，心中自己思量：『過去的諸佛，用缽來盛食物。』當時四天王，知道佛的心念，各自拿著一個缽，來到佛的面前，供奉給佛。於是世尊，自己想道：『我現在如果接受一個天王的缽，其餘的天王必定會產生怨恨之心。』就全部接受了四天王的缽，疊放在手掌上，按壓使之合為一個，使四個邊緣顯現。那時世尊，就念咒祝願：『現在所佈施的食物，想要讓食用的人，得到充足的氣力；應當讓佈施的人，得到好的容貌，得到力量，得到膽量，得到喜悅；安樂快樂沒有疾病，最終保住壽命；各種善神，常常跟隨守護；飯食佈施，斷除貪嗔癡三毒的根源，將來應當獲得三種堅固的法報；聰明智慧，篤信佛法；在所投生的各個地方，正見不會迷失；在現世之中，父母妻子，親戚眷屬，都興盛發達，沒有各種災禍怪異不吉祥的事情；家族之中，如果有命終墮入惡道的人，應當讓他們憑藉現在所佈施的福報，重新轉生到人天善道，不產生邪見，增進功德；常常能夠奉侍親近諸佛如來；能夠聽聞微妙的佛法，見到真理，得到證悟，所希望的都能夠滿足。』 現代漢語譯本：當時有天神對他說：『有如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世；是最上的福田，你現在應該最先供養。』當時那位商人，聽到天神的話后，就回答說：『好啊！如你所說。』又問天神說：『世尊現在在哪裡？』天神又回答說：『世尊不久將來到這裡。』於是如來，與無數天神，前後引導跟隨，來到多謂娑跋利村。當時那位商人，看到如來威嚴莊重的相貌，又看到眾天神前後圍繞，更加歡喜；就用蜜和炒麵，供奉給佛。那時世尊，心中自己思量：『過去的諸佛，用缽來盛食物。』當時四天王，知道佛的心念，各自拿著一個缽，來到佛的面前，供奉給佛。於是世尊，自己想道：『我現在如果接受一個天王的缽，其餘的天王必定會產生怨恨之心。』就全部接受了四天王的缽，疊放在手掌上，按壓使之合為一個，使四個邊緣顯現。那時世尊，就念咒祝願：『現在所佈施的食物，想要讓食用的人，得到充足的氣力；應當讓佈施的人，得到好的容貌，得到力量，得到膽量，得到喜悅；安樂快樂沒有疾病，最終保住壽命；各種善神，常常跟隨守護；飯食佈施，斷除貪嗔癡三毒的根源，將來應當獲得三種堅固的法報；聰明智慧，篤信佛法；在所投生的各個地方，正見不會迷失；在現世之中，父母妻子，親戚眷屬，都興盛發達，沒有各種災禍怪異不吉祥的事情；家族之中，如果有命終墮入惡道的人，應當讓他們憑藉現在所佈施的福報，重新轉生到人天善道，不產生邪見，增進功德；常常能夠奉侍親近諸佛如來；能夠聽聞微妙的佛法，見到真理，得到證悟，所希望的都能夠滿足。』
English version: At that time, a celestial being spoke to him, saying: 'There is a Tathagata, an Arhat, a Samyak-sambuddha, one perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, a Buddha, a World Honored One, who has appeared in the world; he is the supreme field of merit, you should offer to him first.' Then that merchant, having heard the words of the celestial being, replied: 'Excellent! As you say.' He then asked the celestial being: 'Where is the World Honored One now?' The celestial being replied: 'The World Honored One will soon come here.' Thereupon, the Tathagata, with countless celestial beings leading and following, arrived at the village of Tavishabali. At that time, the merchant, having seen the majestic and dignified appearance of the Tathagata, and also seeing the celestial beings surrounding him, was even more delighted; he then offered honey and roasted barley flour to the Buddha. At that time, the World Honored One, in his heart, thought: 'The Buddhas of the past used bowls to hold food.' Then the Four Heavenly Kings, knowing the Buddha's thought, each brought a bowl and came to the Buddha, offering it to him. Thereupon, the World Honored One thought to himself: 'If I accept one king's bowl, the other kings will surely feel resentment.' He then accepted all four kings' bowls, placed them on his palm, pressed them together to form one, making the four edges appear. At that time, the World Honored One then recited a mantra and made a vow: 'May the food that is now given, cause those who eat it to gain sufficient strength; may it cause those who give it to gain good looks, gain strength, gain courage, gain joy; may they be peaceful and happy without illness, and ultimately preserve their lifespan; may all good spirits constantly follow and protect them; may the giving of food sever the roots of the three poisons of greed, hatred, and delusion, and in the future, may they obtain the three firm rewards of the Dharma; may they have wisdom and intelligence, and have firm faith in the Buddha's teachings; in all their future lives, may their right view not be obscured; in this present life, may their parents, wives, children, relatives, and family members all be prosperous and flourishing, without any disasters, strange occurrences, or inauspicious events; among their family members, if there are any who have died and fallen into evil realms, may they, through the merit of this offering, be reborn in the realms of humans and gods, not develop wrong views, and increase their merits; may they always be able to serve and be close to all the Buddhas and Tathagatas; may they be able to hear the wonderful Dharma, see the truth, attain enlightenment, and have all their wishes fulfilled.' English version: At that time, a celestial being spoke to him, saying: 'There is a Tathagata, an Arhat, a Samyak-sambuddha, one perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, a Buddha, a World Honored One, who has appeared in the world; he is the supreme field of merit, you should offer to him first.' Then that merchant, having heard the words of the celestial being, replied: 'Excellent! As you say.' He then asked the celestial being: 'Where is the World Honored One now?' The celestial being replied: 'The World Honored One will soon come here.' Thereupon, the Tathagata, with countless celestial beings leading and following, arrived at the village of Tavishabali. At that time, the merchant, having seen the majestic and dignified appearance of the Tathagata, and also seeing the celestial beings surrounding him, was even more delighted; he then offered honey and roasted barley flour to the Buddha. At that time, the World Honored One, in his heart, thought: 'The Buddhas of the past used bowls to hold food.' Then the Four Heavenly Kings, knowing the Buddha's thought, each brought a bowl and came to the Buddha, offering it to him. Thereupon, the World Honored One thought to himself: 'If I accept one king's bowl, the other kings will surely feel resentment.' He then accepted all four kings' bowls, placed them on his palm, pressed them together to form one, making the four edges appear. At that time, the World Honored One then recited a mantra and made a vow: 'May the food that is now given, cause those who eat it to gain sufficient strength; may it cause those who give it to gain good looks, gain strength, gain courage, gain joy; may they be peaceful and happy without illness, and ultimately preserve their lifespan; may all good spirits constantly follow and protect them; may the giving of food sever the roots of the three poisons of greed, hatred, and delusion, and in the future, may they obtain the three firm rewards of the Dharma; may they have wisdom and intelligence, and have firm faith in the Buddha's teachings; in all their future lives, may their right view not be obscured; in this present life, may their parents, wives, children, relatives, and family members all be prosperous and flourishing, without any disasters, strange occurrences, or inauspicious events; among their family members, if there are any who have died and fallen into evil realms, may they, through the merit of this offering, be reborn in the realms of humans and gods, not develop wrong views, and increase their merits; may they always be able to serve and be close to all the Buddhas and Tathagatas; may they be able to hear the wonderful Dharma, see the truth, attain enlightenment, and have all their wishes fulfilled.'
。』
「爾時世尊，咒愿訖已，即便受食。食既畢竟，澡漱洗缽即授商人三歸：一、歸依佛；二、歸依法；三、歸依將來僧；授三歸竟，因與之別，而便前行，威儀庠序，步若鵝王。路逢外道，名優波伽，既見如來相好莊嚴，諸根寂定，嘆爲奇特，即說偈言：
「『世間諸眾生， 皆為三毒縛； 諸根又輕躁， 馳蕩于外境。 而今見仁者， 諸根極寂靜； 必到解脫地， 決定無有疑。 仁者所學師， 其姓字何等？』
「爾時世尊以偈答曰：
「『我今已超出， 一切眾生表； 微妙深遠法， 我今已具知。 三毒五欲境， 永斷無餘習； 如蓮花在水， 不染濁水泥。 自悟八正道， 無師無等侶； 以清凈智慧， 降伏大力魔。 今得成正覺， 堪為天人師； 身口意滿足， 故號為牟尼。 欲趣波羅㮈， 轉甘露法輪； 是天人魔梵， 所可不能轉。』
「爾時優波伽聞此偈言，心生歡喜，嘆未曾有；合掌恭敬，圍繞而去，回顧瞻矚，不見乃止。
「爾時世尊即復前行，次到阿阇婆羅水側，日暮止宿，而便入定。當於爾時，七日風雨
現代漢語譯本 『那時，世尊祝願完畢后，便開始進食。食物吃完后，他漱口洗缽，然後將三皈依傳授給商人：一、皈依佛；二、皈依法；三、皈依未來僧。傳授完三皈依后，他與他們告別，然後向前走去，威儀莊重，步伐如同鵝王一般。路上遇到一位外道，名叫優波伽，他看到如來相貌莊嚴，諸根寂靜，讚歎其奇特，便說了偈語： 『世間所有的眾生，都被貪嗔癡三毒束縛；諸根又輕浮躁動，奔向外在的境界。而今見到您，諸根如此寂靜；必定能到達解脫之地，毫無疑問。您所學的老師，他的姓氏名諱是什麼？』 『那時，世尊用偈語回答說： 『我如今已超越一切眾生，微妙深遠的法，我已經完全知曉。貪嗔癡三毒和五欲的境界，我已永遠斷除，沒有絲毫殘餘。如同蓮花在水中，不被污濁的泥土沾染。我自悟八正道，沒有老師，也沒有同伴；用清凈的智慧，降伏了強大的魔。如今已成就正覺，堪為天人導師；身口意都圓滿，所以號稱牟尼。我將前往波羅奈，轉動甘露法輪；這是天人魔梵都無法轉動的。』 『那時，優波伽聽到這偈語，心中歡喜，讚歎從未有過；合掌恭敬，圍繞著離去，回頭瞻望，直到看不見才停止。 『那時，世尊又繼續前行，來到阿阇婆羅水邊，日暮時分便在那裡住宿，然後入定。就在那時，連續七天風雨交加。
English version 'At that time, the World Honored One, having finished the blessings, then began to eat. After the meal was finished, he rinsed his mouth and washed his bowl, and then imparted the Three Refuges to the merchants: one, taking refuge in the Buddha; two, taking refuge in the Dharma; three, taking refuge in the Sangha of the future. After imparting the Three Refuges, he bid them farewell and then proceeded forward, with dignified bearing, his steps like those of a king goose. On the road, he encountered an ascetic named Upaka, who, upon seeing the Tathagata's majestic appearance and serene senses, marveled at his uniqueness and spoke a verse: 'All beings in the world are bound by the three poisons; their senses are also fickle and restless, rushing towards external realms. But now, seeing you, your senses are so tranquil; you will surely reach the place of liberation, without a doubt. Who is the teacher you learned from, what is his name?' 'At that time, the World Honored One replied with a verse: 'I have now transcended all beings, the subtle and profound Dharma, I have fully understood. The three poisons and the realm of the five desires, I have forever severed, with no remaining traces. Like a lotus flower in water, not stained by the muddy soil. I have self-realized the Eightfold Path, without a teacher or companion; with pure wisdom, I have subdued the powerful demon. Now I have attained perfect enlightenment, worthy to be a teacher of gods and humans; my body, speech, and mind are complete, therefore I am called Muni. I will go to Varanasi, to turn the wheel of the nectar Dharma; this is something that gods, humans, demons, and Brahmas cannot turn.' 'At that time, Upaka, hearing this verse, felt joy in his heart, and praised it as unprecedented; he joined his palms in reverence, circled around and departed, looking back until he could no longer see him. 'At that time, the World Honored One continued forward, and arrived at the side of the Ajapala banyan tree, where he stayed for the night as dusk fell, and then entered into meditation. At that time, there was wind and rain for seven consecutive days.'
。時彼水中，有大龍王，名目真鄰陀，見佛入定，即以其身圍繞七匝。滿七日已，時彼龍王，化為人形，頭面禮足。而白佛言：『世尊在此七日之中，不至乃甚患風雨耶？』爾時世尊以偈答曰：
「『諸天及世人， 所歡於五欲； 比我禪定樂， 不可為譬喻。』
「時彼龍王，聞佛此偈，歡喜踴躍，頭面禮足，還歸所止。
「爾時世尊，即復前行，往婆羅㮈國，至憍陳如、摩訶那摩、跋波阿舍、婆阇、跋陀羅阇所止住處。時彼五人，遙見佛來，共相謂言：『沙門瞿曇，棄捨苦行，而還退受飯食之樂，無複道心。今既來此，我等不須起迎之也，亦勿作禮敬、問所須、為敷坐處，若欲坐者，自隨其意。』作此語竟，而各默然。爾時世尊，來既至已，五人不覺，各從坐起，禮拜奉迎，互為執事；或復有為持衣缽者；或有取水供盥漱者；或復有為澡洗腳者；各違本誓，猶故稱佛，以為瞿曇。爾時世尊，語憍陳如言：『汝等共約見我不起，今者何故，違先所誓，而即驚起，為我執事。』時彼五人，聞佛此語，深生慚愧，即前白言：『瞿曇行道，得無疲惓？』爾時世尊，語五人言：『汝等云何，于無上尊，而以高情，稱喚姓耶？我心如空，于諸譭譽，無所分別；但汝憍慢，自招惡報
現代漢語譯本：當時，在那水裡，有一條大龍王，名叫目真鄰陀，看見佛陀入定，就用它的身體圍繞佛陀七圈。過了七天，那龍王化成人形，頭面頂禮佛足，對佛說：『世尊您在這裡七天，難道沒有被風雨侵擾嗎？』這時，世尊用偈語回答說： 『諸天和世人，都喜歡五欲的快樂；但我的禪定之樂，是無法用比喻來形容的。』 當時，那龍王聽了佛陀的偈語，歡喜雀躍，頭面頂禮佛足，然後回到自己的住所。 這時，世尊又繼續前行，前往婆羅㮈國，到達憍陳如、摩訶那摩、跋波阿舍、婆阇、跋陀羅阇所居住的地方。當時，這五個人遠遠地看見佛陀來了，就互相說道：『沙門瞿曇，放棄了苦行，又回去享受飯食的快樂，已經沒有修道的心了。現在既然來了，我們不必起身迎接他，也不要行禮敬拜、問他需要什麼、為他鋪設座位，如果他想坐，就隨他的意願。』說完這些話，他們就都沉默不語。這時，世尊來到他們面前，這五個人不知不覺地都從座位上站起來，禮拜迎接，互相為他做事；有的為他拿著衣缽；有的取水供他洗手漱口；有的為他洗腳；都違背了之前的誓言，仍然稱佛陀為瞿曇。這時，世尊對憍陳如說：『你們約定好見我不起來迎接，現在為什麼違背之前的誓言，而驚慌地起來為我做事呢？』當時，這五個人聽了佛陀的話，深感慚愧，就上前說道：『瞿曇修行，難道不感到疲倦嗎？』這時，世尊對五個人說：『你們怎麼能對無上尊者，用高傲的態度，稱呼我的姓呢？我的心像虛空一樣，對於譭謗和讚譽，都沒有分別；只是你們的驕慢，會給自己招來惡報。』
English version: At that time, in that water, there was a great dragon king named Mucilinda, who, seeing the Buddha in meditation, immediately encircled him seven times with his body. After seven days, the dragon king transformed into a human form, bowed his head to the Buddha's feet, and said to the Buddha, 'Venerable One, have you not been troubled by wind and rain during these seven days?' At that time, the Buddha replied with a verse: 'The gods and people of the world, all delight in the five desires; but the joy of my meditation, cannot be compared by any analogy.' Then, the dragon king, hearing this verse of the Buddha, rejoiced and leaped with joy, bowed his head to the Buddha's feet, and returned to his abode. At that time, the Buddha continued his journey, going to the country of Varanasi, reaching the place where Kondanna, Mahanama, Bhaddiya, Vappa, and Assaji were staying. When these five people saw the Buddha coming from afar, they said to each other, 'The ascetic Gotama has abandoned his ascetic practices and returned to enjoying the pleasure of food, and no longer has the mind for the path. Now that he has come here, we do not need to rise to greet him, nor should we offer him salutations, ask what he needs, or prepare a seat for him. If he wishes to sit, let him do so as he pleases.' Having said this, they all remained silent. When the Buddha arrived, the five people, without realizing it, all rose from their seats, greeted him with bows, and served him; some held his robe and bowl; some fetched water for him to wash his hands and mouth; some washed his feet; they all broke their previous vows, and still called the Buddha Gotama. At that time, the Buddha said to Kondanna, 'You agreed not to rise to greet me, so why have you broken your previous vows and risen in alarm to serve me?' Then, these five people, hearing the Buddha's words, felt deeply ashamed, and stepped forward, saying, 'Gotama, in your practice, do you not feel weary?' At that time, the Buddha said to the five people, 'How can you, towards the Supreme One, with such arrogance, call me by my family name? My mind is like the void, without any distinction between praise and blame; it is only your pride that will bring you evil consequences.'
。譬如有子，稱父母名，於世儀中，猶尚不可，況我今是一切父母。』時彼五人，又聞此語，倍生慚愧，而白佛言：『我等愚癡，無有慧識；不知今者已成正覺。所以者何？往見如來日食麻米苦行六年，而今還受飲食之樂；我以是故，謂不得道。』爾時世尊，語憍陳如言：『汝等莫以小智輕量我道成與不成。何以故？形在苦者，心則惱亂；身在樂者，情則樂著。是以苦樂，兩非道因。譬如鉆火，澆之以水，則必無有破暗之照。鉆智慧火，亦復如是。有苦樂水，慧光不生，以不生故，不能滅于生死黑障。今者若能棄捨苦樂，行於中道，心則寂定，堪能修彼八正聖道，離於生老病死之患。我已隨順中道之行，得成阿耨多羅三藐三菩提。』時彼五人，既聞如來如此之言，心大歡喜，踴躍無量，瞻仰尊顏，目不暫舍。
「爾時世尊，觀五人根堪任受道，而語之言：『憍陳如！汝等當知，五盛陰苦，生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、所求不得苦、失榮樂苦。憍陳如！有形、無形、無足、一足、二足、四足、多足，一切眾生，無不悉有如此苦者；譬如以灰覆於火上，若遇乾草，還復燒燃。如是諸苦，由我為本；若有眾生，起微我想，還復更受如此之苦。貪慾瞋恚，及以愚癡，皆悉緣我根本而生
現代漢語譯本：例如，如果兒子直呼父母的名字，在世俗禮儀中尚且不可接受，更何況我如今是所有眾生的父母呢？』當時那五個人，又聽到這話，更加慚愧，對佛說：『我們愚癡，沒有智慧；不知道您現在已經成就正覺。這是為什麼呢？以前看到如來您每天只吃麻米，苦行六年，而現在又享受飲食的快樂；因此我們認為您沒有得道。』那時世尊對憍陳如說：『你們不要用小智慧來衡量我的道是否成就。為什麼呢？身體處於苦中，心就會煩惱；身體處於樂中，情就會執著。因此，苦樂都不是修道的因。譬如鉆木取火，如果用水澆它，就一定不會有破除黑暗的光明。鉆智慧之火也是這樣。如果有苦樂之水，智慧之光就不會產生，因為不產生，就不能滅除生死黑障。現在如果能夠捨棄苦樂，行於中道，心就會寂靜安定，能夠修習八正道，脫離生老病死的憂患。我已經遵循中道修行，成就了阿耨多羅三藐三菩提。』當時那五個人，聽到如來這樣說，心中非常歡喜，踴躍無量，瞻仰佛的尊容，眼睛片刻也不離開。 現代漢語譯本：『這時，世尊觀察到五人的根基可以接受佛法，就對他們說：『憍陳如！你們應當知道，五蘊之苦，包括生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、所求不得苦、失去榮華富貴的苦。憍陳如！有形的、無形的、無足的、單足的、雙足的、四足的、多足的一切眾生，沒有不承受這些苦的；譬如用灰覆蓋在火上，如果遇到乾草，還會重新燃燒。這些苦，都是由『我』這個概念為根本產生的；如果有眾生，生起微小的『我』的念頭，還會再次承受這樣的痛苦。貪慾、嗔恚以及愚癡，都是從『我』這個根本而產生的。』
English version: 'For example, if a son were to call his parents by their names, it would be unacceptable in worldly etiquette, how much more so when I am the parent of all beings?' At that time, the five men, upon hearing these words, felt even more ashamed and said to the Buddha, 'We are foolish and lack wisdom; we did not know that you have now attained perfect enlightenment. Why is that? Previously, we saw you, the Tathagata, eating only sesame and rice, practicing austerities for six years, and now you are enjoying the pleasure of food; therefore, we thought you had not attained the Way.' Then the World Honored One said to Kaundinya, 'You should not use your small wisdom to measure whether my Way has been achieved or not. Why is that? When the body is in suffering, the mind is troubled; when the body is in pleasure, the emotions become attached. Therefore, neither suffering nor pleasure is the cause of the Way. For example, if you try to make fire by drilling wood and pour water on it, there will certainly be no light to dispel the darkness. It is the same with drilling the fire of wisdom. If there is the water of suffering and pleasure, the light of wisdom will not arise, and because it does not arise, it cannot extinguish the darkness of birth and death. Now, if you can abandon suffering and pleasure and walk the Middle Way, the mind will become tranquil and stable, and you will be able to cultivate the Noble Eightfold Path, and be free from the suffering of birth, old age, sickness, and death. I have followed the practice of the Middle Way and have attained Anuttara-samyak-sambodhi.' At that time, the five men, upon hearing these words of the Tathagata, were greatly delighted, rejoiced immeasurably, gazed upon the Buddha's noble countenance, and did not take their eyes off him for even a moment. English version: 'At that time, the World Honored One, observing that the five men's roots were capable of receiving the Dharma, said to them, 'Kaundinya! You should know that the suffering of the five aggregates includes 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 those you hate, the suffering of not getting what you seek, and the suffering of losing glory and pleasure. Kaundinya! All sentient beings, whether they are with form or without form, without feet, with one foot, with two feet, with four feet, or with many feet, all experience these sufferings; it is like covering fire with ashes, if it encounters dry grass, it will burn again. These sufferings all originate from the concept of 'I' as their root; if any sentient being gives rise to even a slight thought of 'I', they will again experience such suffering. Greed, hatred, and ignorance all arise from the root of 'I'.'
。又此三毒，是諸苦因；猶如種子能生於芽，眾生以是輪迴三有。若滅我想及貪瞋癡，諸苦亦皆從此而斷。莫不悉由彼八正道，如人以水澆于盛火。一切眾生不知諸苦之根本者，皆悉輪迴，在於生死。憍陳如！苦應知，習當斷，滅應證，道當修。憍陳如！我以知苦，以斷習，以證滅，以修道故，得阿耨多羅三藐三菩提。是故汝今應當知苦，斷習，證滅，修道。若人不知四聖諦者，當知是人不得解脫。四聖諦者，是真是實；苦實是苦，習實是習，滅實是滅，道實是道。憍陳如！汝等解未？』憍陳如言：『解已，世尊！知已，世尊！』以於四諦得解知故，故名阿若憍陳如。
「當佛三轉四諦十二行法輪時，阿若憍陳如，于諸法中，遠塵離垢，得法眼凈。時虛空中，八萬那由他諸天，亦離塵垢，得法眼凈。爾時地神，見於如來，在其境界，而轉法輪，心大歡喜。高聲唱言：『如來於此，轉妙法輪。』虛空天神，既聞此言，又生踴躍，展轉唱聲，乃至阿迦膩吒天，諸天聞已，欣悅無量，高聲唱言：『如來今日于婆羅㮈國鹿野苑中仙人住處，轉大法輪。一切世間，天、人、魔、梵、沙門、婆羅門，所不能轉。』爾時大地，十八相動；天龍八部，于虛空中，作眾伎樂，天鼓自鳴；燒眾名香，散諸妙花，寶幢幡蓋，歌唄讚嘆
現代漢語譯本：此外，這貪、嗔、癡三種毒素，是所有痛苦的根源；就像種子能長出芽一樣，眾生因為這些毒素而在三界中輪迴。如果滅除了『我』的執著以及貪、嗔、癡，那麼所有的痛苦也都會因此而斷絕。這一切都離不開那八正道，就像用水澆滅熊熊大火一樣。一切眾生如果不知道痛苦的根本原因，都會在生死中不斷輪迴。憍陳如啊！痛苦應該被認知，煩惱應該被斷除，寂滅應該被證悟，道路應該被修行。憍陳如啊！我已經認知了痛苦，斷除了煩惱，證悟了寂滅，修行了道路，所以才證得了無上正等正覺。因此，你們現在應當認知痛苦，斷除煩惱，證悟寂滅，修行道路。如果有人不瞭解四聖諦，那麼要知道這個人是無法得到解脫的。四聖諦是真實不虛的；苦確實是苦，煩惱確實是煩惱，寂滅確實是寂滅，道路確實是道路。憍陳如啊！你們理解了嗎？』憍陳如回答說：『理解了，世尊！知道了，世尊！』因為對四諦有了理解和認識，所以才被稱為阿若憍陳如。 當佛陀三轉四諦十二行法輪時，阿若憍陳如在諸法中，遠離了塵垢，得到了清凈的法眼。當時，虛空中，八萬那由他的諸天，也遠離了塵垢，得到了清凈的法眼。那時，地神看到如來在自己的境界中轉動法輪，心中非常歡喜。高聲說道：『如來在這裡轉動了微妙的法輪。』虛空中的天神聽到這話，又生出歡喜，輾轉傳唱，一直到阿迦膩吒天，諸天聽到后，都無比欣悅，高聲說道：『如來今天在婆羅㮈國的鹿野苑仙人居住的地方，轉動了大法輪。這是世間一切天、人、魔、梵、沙門、婆羅門都無法轉動的。』當時，大地發生了十八種震動；天龍八部在虛空中演奏各種樂器，天鼓自動鳴響；焚燒各種名貴的香，散落各種美妙的花朵，寶幢幡蓋，歌唱讚歎。
English version: Furthermore, these three poisons, greed, hatred, and delusion, are the causes of all suffering; just as a seed can produce a sprout, sentient beings revolve in the three realms because of these poisons. If one extinguishes the attachment to 'self' and greed, hatred, and delusion, then all suffering will also be cut off from this. All of this is inseparable from the Noble Eightfold Path, just as water extinguishes a raging fire. All sentient beings, if they do not know the root cause of suffering, will continue to revolve in birth and death. Ajñāta Kauṇḍinya! Suffering should be known, afflictions should be abandoned, cessation should be realized, and the path should be cultivated. Ajñāta Kauṇḍinya! I have known suffering, abandoned afflictions, realized cessation, and cultivated the path, therefore I have attained Anuttarā-samyak-saṃbodhi. Therefore, you should now know suffering, abandon afflictions, realize cessation, and cultivate the path. If someone does not understand the Four Noble Truths, then know that this person cannot attain liberation. The Four Noble Truths are true and real; suffering is truly suffering, afflictions are truly afflictions, cessation is truly cessation, and the path is truly the path. Ajñāta Kauṇḍinya! Do you understand?』 Ajñāta Kauṇḍinya replied: 『Understood, World-Honored One! Known, World-Honored One!』 Because of this understanding and knowledge of the Four Noble Truths, he is called Ajñāta Kauṇḍinya. When the Buddha turned the Wheel of Dharma of the Four Noble Truths in three cycles and twelve aspects, Ajñāta Kauṇḍinya, among all dharmas, was far from dust and defilement, and attained the pure Dharma Eye. At that time, in the empty space, eighty million nayutas of devas also were far from dust and defilement, and attained the pure Dharma Eye. At that time, the earth deities, seeing the Tathagata turning the Wheel of Dharma in their realm, were greatly delighted. They proclaimed loudly: 『The Tathagata is turning the wonderful Wheel of Dharma here.』 The devas in the empty space, hearing this, were even more joyful, and spread the proclamation, all the way to the Akanistha heaven. The devas, upon hearing this, were immeasurably delighted, and proclaimed loudly: 『Today, the Tathagata is turning the Great Wheel of Dharma in the Deer Park of Varanasi, the dwelling place of the sages. This is something that all the world, including devas, humans, maras, brahmas, shramanas, and brahmins, cannot turn.』 At that time, the earth shook in eighteen ways; the eight classes of gods and dragons played various musical instruments in the empty space, the heavenly drums sounded by themselves; they burned various precious incenses, scattered various wonderful flowers, and there were jeweled banners and canopies, singing praises.
。世界之中，自然大明。阿若憍陳如，于弟子中，以始悟故，為第一弟子。時彼摩訶那摩等四人，聞佛轉法輪已，阿若憍陳如，獨悟道跡，心自念言：『世尊若更為我說法，我等亦當復悟道跡。』作此念已，瞻仰尊顏，目不暫舍。
「爾時世尊，知四人念，即便重為廣說四諦。於時四人，于諸法中，亦離塵垢，得法眼凈。時彼五人，見道跡已，頂禮佛足。而白佛言：『世尊！我等五人，已見道跡，已證道跡，我等今者欲于佛法出家修道，唯愿世尊，慈愍聽許。』於時世尊，喚彼五人：『善來比丘！』鬚髮自落，袈裟著身，即成沙門。爾時世尊，問彼五人：『汝等比丘，知色、受、想、行、識為是常為無常耶？為是苦為非苦耶？為是空為非空耶？為有我為無我耶？』時五比丘，聞佛說是五陰法已，漏盡意解，成阿羅漢果。即便答言：『世尊！色、受、想、行、識，實是無常、苦、空、無我。』於是世間，始有六阿羅漢，佛阿羅漢，是為佛寶；四諦法輪，是為法寶；五阿羅漢，是為僧寶；如是世間三寶具足，為諸天人，第一福田
現代漢語譯本：在世界之中，自然的光明顯現。阿若憍陳如在弟子中，因為最先領悟，成為第一弟子。當時摩訶那摩等四人，聽聞佛陀轉法輪后，阿若憍陳如獨自領悟了道跡，心中暗想：『世尊如果再為我們說法，我們也將能夠領悟道跡。』有了這個想法后，他們瞻仰著佛陀的容顏，目光片刻不離。 那時，世尊知道這四人的想法，就再次為他們詳細講解四諦。當時，這四人在諸法中，也離開了塵垢，獲得了法眼清凈。當時，這五人見到道跡后，頂禮佛足，並對佛說：『世尊！我們五人，已經見到道跡，已經證得道跡，我們現在想要在佛法中出家修道，希望世尊慈悲允許。』當時，世尊呼喚這五人：『善來比丘！』他們的鬚髮自然脫落，袈裟穿在身上，立刻成為沙門。當時，世尊問這五人：『你們這些比丘，認為色、受、想、行、識是常還是無常呢？是苦還是非苦呢？是空還是非空呢？是有我還是無我呢？』當時，五比丘聽聞佛陀講說五陰法后，煩惱漏盡，心意解脫，成就阿羅漢果。他們立即回答說：『世尊！色、受、想、行、識，確實是無常、苦、空、無我。』於是世間，開始有了六位阿羅漢，佛陀阿羅漢，是為佛寶；四諦法輪，是為法寶；五位阿羅漢，是為僧寶；這樣世間三寶具足，成為諸天人第一福田。
English version: In the world, natural light manifested. Ajnata Kaundinya, among the disciples, because he was the first to understand, became the first disciple. At that time, Mahanama and the other four, having heard the Buddha turn the wheel of Dharma, Ajnata Kaundinya alone understood the path, and thought to themselves: 『If the World Honored One were to preach the Dharma to us again, we too would be able to understand the path.』 Having had this thought, they gazed upon the Buddha's face, their eyes not leaving him for a moment. At that time, the World Honored One, knowing the thoughts of the four, then again explained the Four Noble Truths in detail. At that time, these four, in all dharmas, also left behind the dust and defilement, and obtained the pure Dharma eye. At that time, these five, having seen the path, bowed at the Buddha's feet, and said to the Buddha: 『World Honored One! We five, have already seen the path, have already attained the path, we now wish to leave home and cultivate the path in the Buddha's Dharma, we hope the World Honored One will compassionately allow it.』 At that time, the World Honored One called out to these five: 『Welcome, Bhikkhus!』 Their hair and beards naturally fell off, the kasaya robe was on their bodies, and they immediately became Shramanas. At that time, the World Honored One asked these five: 『You Bhikkhus, do you consider form, feeling, perception, mental formations, and consciousness to be permanent or impermanent? To be suffering or not suffering? To be empty or not empty? To have a self or no self?』 At that time, the five Bhikkhus, having heard the Buddha speak of the five aggregates, had their outflows exhausted, their minds liberated, and attained the Arhat fruit. They immediately replied: 『World Honored One! Form, feeling, perception, mental formations, and consciousness, are indeed impermanent, suffering, empty, and without self.』 Thus, in the world, there began to be six Arhats, the Buddha Arhat, is the Buddha Jewel; the wheel of the Four Noble Truths, is the Dharma Jewel; the five Arhats, are the Sangha Jewel; in this way the three jewels of the world were complete, becoming the foremost field of merit for all gods and humans.
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過去現在因果經卷第三 大正藏第 03 冊 No. 0189 過去現在因果經
過去現在因果經卷第四
宋天竺三藏求那跋陀羅譯
「爾時有長者子，名曰耶舍，聰明利根，極大巨富，閻浮提中，最為第一。服天冠瓔珞，著無價寶屐，其于中夜，與諸妓女，相娛樂已，各還寢息。忽從眠覺，見諸妓女，或有伏臥；或有仰眠；頭髮蓬亂，涎唾流出；樂器服玩，顛倒縱橫；既見是已，生厭離心，而自念言：『我今在此災怪之內，于不凈中，妄生凈想。』作是念時，以天力故，空中光明，門自然開，尋光而去，趣鹿野苑。路由恒河，高聲唱言：『苦哉！怪哉！』佛言：『耶舍！汝便可來，我此今有離苦之法。』耶舍聞已，所著寶屐，價直閻浮提，即便脫之，渡于恒河，往詣佛所。見三十二相，八十種好，顏容挺特，威德具足，心大歡喜，踴躍無量，五體投地，頂禮佛足：『唯愿世尊，救濟於我。』佛言：『善哉！善男子！諦聽，善思念之。』如來即便隨順其根，而為說法：『耶舍！色、受、想、行、識，無常、苦、空、無我，汝知之不？』是時耶舍，聞說此語，即于諸法，遠塵離垢，得法眼凈。於是如來，重說四諦，漏盡意解，心得自在，成阿羅漢果
現代漢語譯本 過去現在因果經卷第三 大正藏第 03 冊 No. 0189 過去現在因果經 過去現在因果經卷第四 宋天竺三藏求那跋陀羅譯 『當時有一位長者之子，名叫耶舍，聰明敏銳，極其富有，在閻浮提中，堪稱第一。他頭戴天冠，身佩瓔珞，腳穿無價寶屐。一天半夜，他與眾多歌女一同享樂后，各自回房休息。他忽然從睡夢中醒來，看見那些歌女，有的俯臥，有的仰臥，頭髮蓬亂，口水流淌，樂器和服飾散亂顛倒。看到這些情景后，他心生厭惡，並自言自語道：『我如今身處這災禍之中，在不潔凈中，妄生清凈之想。』當他這樣想的時候，由於天神的力量，空中出現光明，門也自然打開，他便循著光亮而去，前往鹿野苑。途中經過恒河，他高聲呼喊：『苦啊！怪啊！』佛陀說：『耶舍！你過來吧，我這裡有脫離痛苦的方法。』耶舍聽后，立即脫下那雙價值連城的寶屐，渡過恒河，來到佛陀面前。他看到佛陀的三十二相，八十種好，容貌出衆，威德圓滿，心中無比歡喜，激動不已，五體投地，頂禮佛足：『唯愿世尊，救度我。』佛陀說：『好啊！善男子！仔細聽，好好思考。』如來便根據他的根性，為他說法：『耶舍！色、受、想、行、識，是無常、苦、空、無我的，你明白嗎？』當時耶舍，聽聞此言，立即對諸法遠離塵垢，獲得法眼清凈。於是如來，又重說四諦，他漏盡意解，心得自在，成就阿羅漢果。'
English version Past and Present Cause and Effect Sutra, Volume 3 Taisho Tripitaka Volume 03, No. 0189, Past and Present Cause and Effect Sutra Past and Present Cause and Effect Sutra, Volume 4 Translated by Tripitaka Gunabhadra of the Song Dynasty from India 'At that time, there was a son of an elder named Yasha, who was intelligent, sharp-witted, and extremely wealthy, the foremost in Jambudvipa. He wore a heavenly crown and necklaces, and precious sandals of immeasurable value. In the middle of the night, after enjoying himself with many singing girls, they all returned to their rest. Suddenly, he awoke from his sleep and saw the singing girls, some lying face down, some lying on their backs, their hair disheveled, saliva drooling, musical instruments and clothing scattered and overturned. Upon seeing this, he felt disgust and thought to himself, 『I am now in this disaster, falsely conceiving purity in the midst of impurity.』 As he thought this, due to the power of the heavens, light appeared in the sky, and the door opened naturally. He followed the light and went to the Deer Park. On the way, he passed the Ganges River and cried out loudly, 『Suffering! Strange!』 The Buddha said, 『Yasha! You may come, I have a method here to escape suffering.』 Upon hearing this, Yasha immediately took off his precious sandals, which were worth the entire Jambudvipa, crossed the Ganges River, and went to the Buddha. He saw the thirty-two marks and eighty minor characteristics of the Buddha, his appearance outstanding, his virtue complete, and his heart was filled with great joy and boundless excitement. He prostrated himself on the ground, bowing at the Buddha』s feet, 『May the World Honored One save me.』 The Buddha said, 『Good! Good man! Listen carefully and contemplate well.』 The Tathagata then, according to his capacity, taught him the Dharma, 『Yasha! Form, feeling, perception, mental formations, and consciousness are impermanent, suffering, empty, and without self. Do you understand this?』 At that time, Yasha, upon hearing these words, immediately distanced himself from the defilements of all dharmas and attained the purity of the Dharma Eye. Then the Tathagata again spoke of the Four Noble Truths, and he understood the exhaustion of outflows, his mind became free, and he attained the fruit of Arhatship.'
。即答佛言：『世尊！色受想行識，實是無常、苦、空、無我。』爾時如來，猶見耶舍，著嚴身具，即說偈言：
「『雖復處居家， 服寶嚴身具； 善攝諸情根， 厭離於五欲； 若能如此者， 是為真出家。 雖身在曠野， 服食于粗澀； 意猶貪五欲， 是為非出家。 一切造善惡， 皆從心想生， 是故真出家， 皆以心為本。』
「爾時耶舍，既聞如來說此偈已，心自念言：『世尊所以說此偈者，正當以我猶著七寶，我今宜當脫如此服。』即便禮佛，而白佛言：『唯愿世尊，聽我出家。』佛言：『善來比丘！』鬚髮自落，袈裟著身，即成沙門。
「爾時耶舍父，既至天曉，求覓耶舍，不知所在，心大懊惱；悲號涕泣，緣路推尋，到恒河側，見其子屐，心自思惟：『我子正當從此道去。』即尋其跡，至於佛所。爾時世尊，知其為子故來至此，若使即得見耶舍者，必生大苦，或能命終，便以神力，隱耶捨身。其父即便前到佛所，頭面禮足，退坐一面
於是耶舍立即回答佛說：『世尊！色、受、想、行、識，實際上是無常、苦、空、無我的。』當時如來，看到耶舍仍然穿著華麗的裝飾，就說了偈語： 『即使身處在家，穿著寶貴的裝飾品；如果能好好地控制自己的感官，厭惡並遠離五欲；如果能夠做到這樣，這才是真正的出家。即使身處曠野，吃著粗糙的食物；如果內心仍然貪戀五欲，這就不是真正的出家。一切善惡的造作，都從心中的想法產生，所以真正的出家，都以內心為根本。』 當時耶舍，聽了如來說的這首偈語后，心中想：『世尊說這首偈語，正是因為我仍然執著於七寶，我現在應該脫下這樣的衣服。』於是就向佛禮拜，並對佛說：『希望世尊，允許我出家。』佛說：『善來比丘！』他的頭髮和鬍鬚自然脫落，袈裟穿在身上，立刻就成了沙門。 當時耶舍的父親，到了天亮，尋找耶舍，不知道他在哪裡，心中非常懊惱；悲傷地哭泣，沿著路尋找，到了恒河邊，看到他兒子的木屐，心中想：『我的兒子一定是從這條路走的。』就沿著他的足跡，到了佛所在的地方。當時世尊，知道他是因為兒子才來到這裡，如果讓他立刻見到耶舍，一定會產生巨大的痛苦，甚至可能喪命，就用神力，隱藏了耶舍的身形。他的父親就來到佛的面前，頭面禮足，退到一旁坐下。
Then Yasha immediately replied to the Buddha, 'World Honored One! Form, feeling, perception, mental formations, and consciousness are truly impermanent, suffering, empty, and without self.' At that time, the Tathagata, seeing that Yasha was still wearing ornate decorations, spoke a verse: 'Though one dwells at home, wearing precious ornaments; if one can well control their senses, detesting and distancing themselves from the five desires; if one can do this, this is true renunciation. Though one dwells in the wilderness, eating coarse food; if the mind still craves the five desires, this is not true renunciation. All actions of good and evil arise from the thoughts in the mind, therefore true renunciation is based on the mind.' At that time, Yasha, having heard this verse spoken by the Tathagata, thought in his heart, 'The World Honored One spoke this verse because I am still attached to the seven treasures, I should now take off these clothes.' Then he bowed to the Buddha and said to the Buddha, 'I wish, World Honored One, that you would allow me to renounce the world.' The Buddha said, 'Welcome, Bhikkhu!' His hair and beard naturally fell off, the robe was put on his body, and he immediately became a Shramana. At that time, Yasha's father, when it was dawn, searched for Yasha, not knowing where he was, and was very distressed in his heart; weeping sadly, he searched along the road, and when he reached the side of the Ganges River, he saw his son's clogs, and thought in his heart, 'My son must have gone this way.' He followed his tracks and arrived at the place where the Buddha was. At that time, the World Honored One, knowing that he had come here because of his son, and that if he were to see Yasha immediately, he would surely suffer great pain, and might even die, used his divine power to hide Yasha's form. His father then came before the Buddha, bowed his head to his feet, and retreated to sit on one side.
。於是如來，即隨其根，而為說法：『善男子！色、受、想、行、識，無常、苦、空、無我，汝知之不？』時耶舍父，聞說此言，即于諸法，遠塵離垢，得法眼凈，而答佛言：『世尊！色、受、想、行、識，實是無常、苦、空、無我。』爾時如來，既已知其見於道跡，恩愛漸薄，而問之言：『汝何因緣，而來至此？』其即答言：『我有一子，名曰耶舍，昨夜之中，忽失所在，今旦推求，見其寶屐在恒河側，追尋足跡，故來至此。』爾時世尊，攝其神力，其父即便得見耶舍，心大歡喜，語耶舍言：『善哉！善哉！汝為此事，真實快也，既能自度，又能度他。汝今在此，故令我來得見道跡。』即于佛前，受三自歸。於是閻浮提中，唯此長者，為優婆塞，最初獲得供養三寶。
「爾時又有耶舍朋類五十長者子，聞佛出世，又聞耶舍于佛法中出家修道，各自念言：『世間今者有無上尊，長者子耶舍，聰慧辯了，才藝兼人，乃能捨其豪族，棄五欲樂，毀形守志，而為沙門。我等今者復何顧戀不出家耶？』作是念已，共詣佛所。未至之間，遙見如來，相好殊特，光明赫奕，心大歡喜，舉體清涼，敬情轉至。即前佛所，合掌圍繞，頭面禮足
現代漢語譯本：於是如來就根據他的根器，為他說法：『善男子！色、受、想、行、識，是無常、苦、空、無我的，你知道嗎？』當時耶舍的父親，聽到這些話，就對一切法，遠離了塵垢，得到了法眼清凈，回答佛說：『世尊！色、受、想、行、識，確實是無常、苦、空、無我的。』這時如來，已經知道他見到了道跡，恩愛逐漸淡薄，就問他說：『你因為什麼緣故，來到這裡？』他回答說：『我有一個兒子，名叫耶舍，昨天晚上，忽然不見了蹤影，今天早上尋找，看見他的寶屐在恒河邊，追尋足跡，所以來到這裡。』這時世尊，收回他的神力，他的父親就看見了耶舍，心裡非常歡喜，對耶舍說：『好啊！好啊！你做這件事，真是太好了，既能自己得度，又能度化他人。你現在在這裡，所以讓我來這裡得見道跡。』就在佛前，受了三皈依。於是閻浮提中，只有這位長者，作為優婆塞，最初獲得了供養三寶的機會。 當時又有耶舍的朋友五十位長者子，聽說佛出世了，又聽說耶舍在佛法中出家修行，各自想道：『世間現在有了無上的尊者，長者子耶舍，聰明有辯才，才藝過人，竟然能捨棄他的豪門貴族，拋棄五欲之樂，剃髮修行，成為沙門。我們現在又有什麼可留戀而不出家呢？』這樣想過後，就一起前往佛所在的地方。還沒到的時候，遠遠地看見如來，相貌美好殊勝，光明閃耀，心裡非常歡喜，全身清涼，敬佩之情更加強烈。就來到佛前，合掌圍繞，頭面禮足。
English version: Thereupon, the Tathagata, according to his capacity, expounded the Dharma, saying: 'Good man! Form, feeling, perception, mental formations, and consciousness are impermanent, suffering, empty, and without self. Do you know this?' At that time, Yashas's father, upon hearing these words, immediately became free from defilement regarding all dharmas, attained the pure Dharma eye, and replied to the Buddha: 'World Honored One! Form, feeling, perception, mental formations, and consciousness are indeed impermanent, suffering, empty, and without self.' Then the Tathagata, knowing that he had seen the path, and that his affection was gradually diminishing, asked him: 'For what reason have you come here?' He replied: 'I have a son named Yashas, who suddenly disappeared last night. This morning, while searching, I saw his jeweled sandals by the Ganges River. Following his footprints, I came here.' At that time, the World Honored One withdrew his divine power, and his father immediately saw Yashas. His heart was filled with great joy, and he said to Yashas: 'Excellent! Excellent! What you have done is truly wonderful. You have not only liberated yourself but also have the ability to liberate others. Because you are here, I have come here and seen the path.' Then, in front of the Buddha, he took the Three Refuges. Thus, in Jambudvipa, this elder was the first to become an Upasaka and receive the opportunity to make offerings to the Three Jewels. At that time, there were also fifty sons of elders, friends of Yashas, who heard that the Buddha had appeared in the world, and also heard that Yashas had left home to practice the Dharma. They each thought: 'Now there is a supreme one in the world. Yashas, the son of an elder, is intelligent and eloquent, with talents surpassing others. He was able to abandon his noble family, give up the pleasures of the five desires, shave his head, and become a Shramana. What reason do we have to hesitate and not leave home?' Having thought this, they went together to where the Buddha was. Before they arrived, they saw the Tathagata from afar, with his extraordinary and beautiful appearance, and his radiant light. Their hearts were filled with great joy, their bodies felt cool, and their respect grew stronger. They went before the Buddha, joined their palms, circled him, and bowed their heads to his feet.
。諸長者子，宿殖德本，聰達易悟，如來即便隨其所應，而為說法：『善男子！色、受、想、行、識，無常、苦、空、無我，汝知之不？』說此語已，時諸長者子，于諸法中，遠塵離垢，得法眼凈，即答佛言：『世尊！色、受、想、行、識，實是無常、苦、空、無我。唯愿世尊，聽我出家。』佛言：『善來比丘！』鬚髮自落，袈裟著身，即成沙門。爾時世尊，又為廣說四諦。時五十比丘，漏盡意解，得阿羅漢果。爾時始有五十六阿羅漢。是時如來，告諸比丘：『汝等所作已辦，堪為世間作上福田，宜各遊方教化，以慈悲心，度諸眾生；我今亦當獨往摩竭提國，王舍城中，度諸人民。』諸比丘言：『善哉！世尊！』爾時比丘，頭面禮足，各持衣缽，辭別而去。
「爾時世尊，即便思惟：『我今應度何等眾生，而能廣利一切人天？唯有優樓頻螺迦葉兄弟三人，在摩竭提國，學于仙道；國王臣民，皆悉歸信，又其聰明，利根易悟；然其我慢，亦難摧伏，我今當往而度脫之。』思惟是已，即發波羅㮈趣摩竭提國，日將昏暮，往優樓頻螺迦葉住處。於時迦葉，忽見如來相好莊嚴，心大歡喜，而作是言：『年少沙門，從何所來？』佛即答言：『我從波羅㮈國，當詣摩竭提國，日既晚暮，欲寄一宿
現代漢語譯本：各位長者之子，因宿世積累的德行根基，聰慧通達，容易領悟。如來便根據他們各自的根性，為他們說法：『善男子！色、受、想、行、識，是無常、苦、空、無我的，你們知道嗎？』說完這話后，當時各位長者之子，在諸法中，遠離塵垢，得到清凈的法眼，立即回答佛說：『世尊！色、受、想、行、識，確實是無常、苦、空、無我的。唯愿世尊，允許我們出家。』佛說：『善來比丘！』他們的鬚髮自然脫落，袈裟穿在身上，立刻成為沙門。當時世尊，又為他們廣泛宣說四諦。當時五十位比丘，煩惱漏盡，心意解脫，證得阿羅漢果。當時才有了五十六位阿羅漢。這時如來，告訴各位比丘：『你們所應做的事已經完成，堪為世間作最上的福田，應該各自遊歷四方教化眾生，以慈悲心，度化一切眾生；我現在也應當獨自前往摩竭提國，王舍城中，度化那裡的人民。』各位比丘說：『太好了！世尊！』當時比丘們，頭面禮足，各自拿著衣缽，告辭離去。 現代漢語譯本：當時世尊，便思惟：『我現在應該度化哪一類眾生，才能廣泛利益一切人天呢？只有優樓頻螺迦葉兄弟三人，在摩竭提國，修習仙道；國王臣民，都歸信他們，而且他們聰明，根性銳利，容易領悟；然而他們的我慢心，也很難摧伏，我現在應當前往度化他們。』思惟完畢，便從波羅㮈出發前往摩竭提國，天色將晚，到達優樓頻螺迦葉的住處。當時迦葉，忽然看見如來相好莊嚴，心中非常歡喜，便說道：『年輕的沙門，從哪裡來？』佛立即回答說：『我從波羅㮈國來，將要前往摩竭提國，天色已晚，想借宿一晚。』
English version: The sons of the elders, having cultivated virtuous roots in past lives, were intelligent and quick to understand. The Tathagata, according to their respective capacities, preached the Dharma to them, saying: 'Good men! Form, feeling, perception, mental formations, and consciousness are impermanent, suffering, empty, and without self. Do you understand this?' Having spoken these words, the sons of the elders, at that time, were freed from defilement in all dharmas, attained the pure Dharma eye, and immediately replied to the Buddha, saying: 'World Honored One! Form, feeling, perception, mental formations, and consciousness are indeed impermanent, suffering, empty, and without self. We beseech the World Honored One to allow us to leave home.' The Buddha said: 'Welcome, Bhikkhus!' Their hair and beards fell off by themselves, and the monastic robes appeared on their bodies, and they immediately became Shramanas. At that time, the World Honored One further expounded the Four Noble Truths to them. At that time, fifty Bhikkhus, having exhausted their outflows and attained liberation of mind, attained the fruit of Arhatship. At that time, there were fifty-six Arhats. Then the Tathagata said to the Bhikkhus: 'You have accomplished what needed to be done, and you are worthy to be the supreme field of merit for the world. You should each travel to different places to teach and transform beings, with a compassionate heart, to liberate all sentient beings. I shall now also go alone to the country of Magadha, to the city of Rajagriha, to liberate the people there.' The Bhikkhus said: 'Excellent, World Honored One!' At that time, the Bhikkhus bowed their heads to the ground, took their robes and bowls, and bid farewell before departing. English version: At that time, the World Honored One then thought: 'Which beings should I now liberate, so that I can widely benefit all humans and devas? Only the three brothers Uruvilva Kashyapa are in the country of Magadha, practicing the way of the immortals. The king and his ministers all believe in them, and they are intelligent, with sharp faculties, and quick to understand. However, their arrogance is also difficult to subdue. I should now go and liberate them.' Having thought this, he set out from Varanasi towards the country of Magadha. As the sun was setting, he arrived at the place where Uruvilva Kashyapa was staying. At that time, Kashyapa suddenly saw the Tathagata's majestic and adorned appearance, and his heart was greatly delighted. He said: 'Young Shramana, where have you come from?' The Buddha immediately replied: 'I have come from the country of Varanasi, and I am going to the country of Magadha. Since it is late, I would like to ask for lodging for the night.'
。』迦葉又言：『寄宿止者，甚不相違，但諸房舍，悉弟子住；唯有石室，極為潔凈，我事火具，皆在其中。此寂靜處，可得相容。然有惡龍，居在其內，恐相害耳！』佛又答言：『雖有惡龍，但以見借。』迦葉又言：『其性兇暴，必當相害，非是有惜。』佛又答言：『但以見借，必無辱也。』迦葉又言：『若能住者，便住隨意。』佛言：『善哉！』即于其夕，而入石室，結加趺坐，而入三昧。
「爾時惡龍，毒心轉盛，舉體煙出。世尊即入火光三昧，龍見是已，火焰沖天，焚燒石室，迦葉弟子，先見此火，而還白師：『彼年少沙門，聰明端嚴，今為龍火之所燒害。』迦葉驚起，見彼龍火，心懷悲傷；即敕弟子，以水澆之，水不能滅，火更熾盛，石室融盡。爾時世尊，身心不動，容顏怡然，降彼惡龍，使無復毒，授三歸依，置於缽中。至天明已，迦葉師徒，俱往佛所：『年少沙門，龍火猛烈，將無為此之所傷耶？沙門借室，我昨所以不相與者，正為此耳。』佛言：『我內清凈，終不為彼外災所害，彼毒龍者，今在缽中。』即便舉缽，以示迦葉。迦葉師徒，見於沙門，處火不燒，降伏惡龍，置於缽中，嘆未曾有。語弟子言：『年少沙門，雖復神通，然故不如我道真也
迦葉又說：『借宿居住，倒也無妨，只是所有房舍，都住著我的弟子；只有那石室，最為乾淨，我祭祀用的火具，都在裡面。這地方清靜，可以容納你。但是裡面住著一條惡龍，恐怕會傷害你！』佛陀回答說：『雖有惡龍，但請借我一用。』迦葉又說：『它性情兇暴，必定會傷害你，我並非捨不得。』佛陀又回答說：『只請借我一用，它不會冒犯我的。』迦葉又說：『如果能住，就請隨意住吧。』佛陀說：『很好！』當天晚上，就進入石室，結跏趺坐，進入禪定。 當時那惡龍，毒心更加強烈，全身冒出煙霧。世尊隨即進入火光三昧，龍看到后，火焰沖天，焚燒石室，迦葉的弟子，先看到這火，就回去稟告師父：『那個年輕的沙門，聰明端莊，現在被龍火燒死了。』迦葉驚慌起身，看到那龍火，心中悲傷；就命令弟子，用水澆滅，水不能滅，火勢更猛，石室都融化了。當時世尊，身心不動，容顏安詳，降伏了那惡龍，使它不再有毒性，為它授了三皈依，把它放在缽中。到了天亮，迦葉師徒，一起到佛陀那裡：『年輕的沙門，龍火猛烈，難道沒有被它所傷嗎？沙門借用石室，我昨天之所以不答應，正是因為這個。』佛陀說：『我內心清凈，終究不會被外來的災禍所害，那條毒龍，現在就在缽中。』隨即舉起缽，給迦葉看。迦葉師徒，看到沙門，身處火中不被燒傷，降伏了惡龍，放在缽中，讚歎從未見過。告訴弟子說：『年輕的沙門，雖然神通廣大，但還是不如我的道真實啊！』
Kasyapa then said, 'It's not a problem to stay overnight, but all the rooms are occupied by my disciples; only the stone chamber is very clean, and my fire-worshipping tools are all inside. This place is quiet and can accommodate you. However, there is a vicious dragon living inside, and I'm afraid it will harm you!' The Buddha replied, 'Although there is a vicious dragon, please lend it to me.' Kasyapa said again, 'Its nature is fierce and violent, and it will surely harm you. It's not that I'm unwilling to lend it.' The Buddha replied again, 'Just lend it to me, and it will not offend me.' Kasyapa then said, 'If you can stay, then please stay as you wish.' The Buddha said, 'Very well!' That evening, he entered the stone chamber, sat in the lotus position, and entered samadhi. At that time, the vicious dragon's poisonous heart grew stronger, and smoke billowed from its entire body. The World Honored One then entered the fire-light samadhi. When the dragon saw this, flames soared into the sky, burning the stone chamber. Kasyapa's disciples, who saw the fire first, went back to report to their master, 'That young shramana, intelligent and dignified, has now been burned to death by the dragon's fire.' Kasyapa was startled and got up. Seeing the dragon's fire, he was filled with sorrow; he then ordered his disciples to extinguish it with water, but the water could not extinguish it, and the fire grew even more intense, melting the stone chamber. At that time, the World Honored One's body and mind were unmoved, his countenance serene, and he subdued the vicious dragon, making it no longer poisonous, gave it the Three Refuges, and placed it in his bowl. When it was dawn, Kasyapa and his disciples went to the Buddha together: 'Young shramana, the dragon's fire was fierce, were you not harmed by it? The reason I didn't agree to lend you the chamber yesterday was precisely because of this.' The Buddha said, 'My inner self is pure, and I will not be harmed by external disasters. That poisonous dragon is now in my bowl.' He then lifted the bowl to show Kasyapa. Kasyapa and his disciples saw the shramana, unharmed by the fire, having subdued the vicious dragon and placed it in his bowl, and they marveled at what they had never seen before. He told his disciples, 'Although the young shramana has great supernatural powers, he is still not as true as my path!'
。』爾時世尊，語迦葉言：『我今方欲停止此處。』迦葉答言：『善哉！隨意。』
「是時如來，于第二夜，坐一樹下。時四天王，夜來佛所，而共聽法；各放光明，照逾日月。迦葉夜起，遙見天光在如來側，語弟子言：『年少沙門，亦事於火。』至明日曉，往詣佛所，問言：『沙門，汝事火耶？』佛言：『不也。有四天王，夜來聽法，是其光耳。』於是迦葉，語弟子言：『年少沙門，有大神德，然故不如我道真也。』至第三夜，釋提桓因，來下聽法，放大光明，如日初升。迦葉弟子，遙見天光在如來側，而白師言：『年少沙門，定事火也。』至於明旦，往詣佛所，問沙門言：『汝定事火。』佛言：『不也。釋提桓因，來下聽法，是其光耳。』於時迦葉，語弟子言：『年少沙門，神德雖盛，然故不如我道真也。』至第四夜，大梵天王，來下聽法；放大光明，如日正中。迦葉夜起，見有光明在如來側，沙門必定事於火也。明日問佛：『汝定事火。』佛言：『不也。大梵天王，夜來聽法，是其光耳。』於是迦葉，心自念言：『年少沙門，雖復神妙，然故不如我道真也。』
「爾時迦葉五百弟子，各事三火，于晨朝時，俱欲然火，火不肯燃；皆向迦葉，具說此事。迦葉聞已，心自思惟：『此必當是沙門所為
現代漢語譯本：當時，世尊對迦葉說：『我現在想在這裡停留。』迦葉回答說：『好啊！隨您的意。』 那時，如來在第二天的晚上，坐在一棵樹下。當時，四大天王在夜裡來到佛陀所在的地方，一起聽法；他們各自放出光明，照耀的程度超過了太陽和月亮。迦葉在夜裡起來，遠遠地看見天光在如來身邊，就對弟子們說：『這個年輕的沙門，也侍奉火。』到了第二天早晨，他去到佛陀那裡，問道：『沙門，你侍奉火嗎？』佛陀說：『不是的。是四大天王在夜裡來聽法，那是他們的光芒。』於是迦葉對弟子們說：『這個年輕的沙門，有很大的神力，但仍然不如我的道真實。』到了第三天的晚上，釋提桓因下來聽法，放出巨大的光明，像初升的太陽一樣。迦葉的弟子們，遠遠地看見天光在如來身邊，就對他們的老師說：『這個年輕的沙門，一定是侍奉火的。』到了第二天早晨，他們去到佛陀那裡，問沙門說：『你一定是侍奉火的。』佛陀說：『不是的。是釋提桓因下來聽法，那是他的光芒。』當時，迦葉對弟子們說：『這個年輕的沙門，神力雖然強大，但仍然不如我的道真實。』到了第四天的晚上，大梵天王下來聽法；放出巨大的光明，像正午的太陽一樣。迦葉在夜裡起來，看見光明在如來身邊，心想這個沙門一定是侍奉火的。第二天，他問佛陀：『你一定是侍奉火的。』佛陀說：『不是的。是大梵天王在夜裡來聽法，那是他的光芒。』於是迦葉，心裡自己想：『這個年輕的沙門，雖然很神奇，但仍然不如我的道真實。』 當時，迦葉的五百個弟子，各自侍奉三堆火，在早晨的時候，一起想要點燃火，火卻不肯燃燒；他們都向迦葉，詳細地說了這件事。迦葉聽了之後，心裡自己思量：『這必定是那個沙門所為。』
English version: At that time, the World Honored One said to Kasyapa, 'I now wish to stop here.' Kasyapa replied, 'Very well! As you wish.' Then, the Tathagata, on the second night, sat under a tree. At that time, the Four Heavenly Kings came to the Buddha's place at night, and together listened to the Dharma; each emitted light, illuminating more than the sun and moon. Kasyapa arose at night, and seeing the heavenly light beside the Tathagata from afar, said to his disciples, 'This young Shramana also serves fire.' The next morning, he went to the Buddha and asked, 'Shramana, do you serve fire?' The Buddha said, 'No. The Four Heavenly Kings came to listen to the Dharma at night, that is their light.' Thereupon Kasyapa said to his disciples, 'This young Shramana has great divine power, but still not as true as my path.' On the third night, Shakra Devanam Indra came down to listen to the Dharma, emitting great light, like the rising sun. Kasyapa's disciples, seeing the heavenly light beside the Tathagata from afar, said to their teacher, 'This young Shramana must be serving fire.' The next morning, they went to the Buddha and asked the Shramana, 'You must be serving fire.' The Buddha said, 'No. Shakra Devanam Indra came down to listen to the Dharma, that is his light.' At that time, Kasyapa said to his disciples, 'This young Shramana, although his divine power is great, is still not as true as my path.' On the fourth night, the Great Brahma King came down to listen to the Dharma; emitting great light, like the sun at noon. Kasyapa arose at night, seeing the light beside the Tathagata, thought that the Shramana must be serving fire. The next day, he asked the Buddha, 'You must be serving fire.' The Buddha said, 'No. The Great Brahma King came to listen to the Dharma at night, that is his light.' Then Kasyapa, in his heart, thought to himself, 'This young Shramana, although very miraculous, is still not as true as my path.' At that time, Kasyapa's five hundred disciples, each serving three fires, in the morning, all wanted to light the fires, but the fires refused to burn; they all told Kasyapa about this in detail. Upon hearing this, Kasyapa thought to himself, 'This must be the doing of that Shramana.'
。』即與弟子，來詣佛所，而白佛言：『我諸弟子，各事三火，旦欲燃之，而火不燃。』佛即答言：『汝可還去，火當自然。』迦葉便還，見火已燃，心自念言：『年少沙門，雖復神妙，然故不如我道真也。』諸弟子眾，供養火畢，而欲滅之，不能令滅；即向迦葉，具說此事。迦葉聞已，心自思惟：『此亦當是沙門所為。』即與弟子，來至佛所，而白佛言：『我諸弟子，朝欲滅火，而火不滅。』佛即答言：『汝可還去，火自當滅。』迦葉便歸，見火已滅，心自念言：『年少沙門，雖復神妙，然故不如我道真也。』
「爾時迦葉，自事三火，晨朝欲燃，火不肯然；即自思惟：『此必復是沙門所為。』即往佛所，而白佛言：『我朝燃火，而不肯燃。』佛即答言：『汝可還去，火自當燃。』迦葉便歸，見火已燃，心自念言：『年少沙門，雖復神妙，然故不如我道真也。』於時迦葉，供養火畢，而欲滅之，不能令滅，心自思惟：『此必當是沙門所為。』即往佛所，而白佛言：『我朝燃火，今欲滅之，而不肯滅。』佛即答言：『汝可還去，火自當滅。』迦葉便歸，見火已滅，心自念言：『年少沙門，雖復神妙，然故不如我道真也。』◎
◎「爾時迦葉諸弟子眾，晨朝破薪，斧不肯舉；即向迦葉，具說此事
現代漢語譯本：'於是，迦葉和他的弟子們來到佛陀那裡，對佛陀說：'我的弟子們，各自侍奉三火，早上想要點燃它們，但是火卻點不著。'佛陀回答說：'你們可以回去，火自然會燃起來。'迦葉便回去，看到火已經燃起來了，心裡想：'年輕的沙門，雖然有些神通，但還是不如我的道真。'弟子們供奉完火后，想要熄滅它，卻無法熄滅；於是他們向迦葉詳細地說了這件事。迦葉聽了，心裡想：'這一定是那個沙門做的。'於是他和弟子們來到佛陀那裡，對佛陀說：'我的弟子們，早上想要熄滅火，但是火卻熄不滅。'佛陀回答說：'你們可以回去，火自然會熄滅。'迦葉便回去，看到火已經熄滅了，心裡想：'年輕的沙門，雖然有些神通，但還是不如我的道真。' 現代漢語譯本：'那時，迦葉自己侍奉三火，早上想要點燃，火卻不肯燃；他心裡想：'這必定又是那個沙門做的。'於是他前往佛陀那裡，對佛陀說：'我早上點火，但是火卻不肯燃。'佛陀回答說：'你可以回去，火自然會燃起來。'迦葉便回去，看到火已經燃起來了，心裡想：'年輕的沙門，雖然有些神通，但還是不如我的道真。'當時，迦葉供奉完火后，想要熄滅它，卻無法熄滅，心裡想：'這必定是那個沙門做的。'於是他前往佛陀那裡，對佛陀說：'我早上點燃的火，現在想要熄滅它，但是卻熄不滅。'佛陀回答說：'你可以回去，火自然會熄滅。'迦葉便回去，看到火已經熄滅了，心裡想：'年輕的沙門，雖然有些神通，但還是不如我的道真。' 現代漢語譯本：'那時，迦葉的弟子們，早上劈柴，斧頭卻舉不起來；於是他們向迦葉詳細地說了這件事。'
English version: 'Then, Kasyapa and his disciples came to the Buddha and said to the Buddha: 'My disciples, each serve three fires, and in the morning they want to light them, but the fire will not light.' The Buddha replied: 'You can go back, and the fire will naturally light.' Kasyapa then returned and saw that the fire had already lit, and thought in his heart: 'The young Shramana, although he has some supernatural powers, is still not as true as my path.' After the disciples had finished offering the fire, they wanted to extinguish it, but could not extinguish it; so they told Kasyapa about this in detail. Kasyapa heard this and thought in his heart: 'This must be what that Shramana did.' So he and his disciples came to the Buddha and said to the Buddha: 'My disciples, in the morning they wanted to extinguish the fire, but the fire would not extinguish.' The Buddha replied: 'You can go back, and the fire will naturally extinguish.' Kasyapa then returned and saw that the fire had already extinguished, and thought in his heart: 'The young Shramana, although he has some supernatural powers, is still not as true as my path.' English version: 'At that time, Kasyapa himself served three fires, and in the morning he wanted to light them, but the fire would not light; he thought in his heart: 'This must be what that Shramana did again.' So he went to the Buddha and said to the Buddha: 'I lit the fire in the morning, but the fire would not light.' The Buddha replied: 'You can go back, and the fire will naturally light.' Kasyapa then returned and saw that the fire had already lit, and thought in his heart: 'The young Shramana, although he has some supernatural powers, is still not as true as my path.' At that time, after Kasyapa had finished offering the fire, he wanted to extinguish it, but could not extinguish it, and thought in his heart: 'This must be what that Shramana did.' So he went to the Buddha and said to the Buddha: 'The fire I lit in the morning, now I want to extinguish it, but it will not extinguish.' The Buddha replied: 'You can go back, and the fire will naturally extinguish.' Kasyapa then returned and saw that the fire had already extinguished, and thought in his heart: 'The young Shramana, although he has some supernatural powers, is still not as true as my path.' English version: 'At that time, Kasyapa's disciples, in the morning, were chopping firewood, but the axe would not lift; so they told Kasyapa about this in detail.'
。迦葉聞已，心自思惟：『此必復是沙門所為。』即與弟子，來至佛所，而白佛言：『我諸弟子，朝欲破薪，斧不肯舉。』佛即答言：『汝可還去，斧自當舉。』迦葉便歸，見諸弟子，斧皆得舉，而自念言：『年少沙門，雖復神妙，然故不如我道真也。』迦葉弟子，即得舉斧，復不肯下，還向迦葉，具說此事。迦葉聞已，心自思惟：『此亦當是沙門所為。』即與弟子，往至佛所，而白佛言：『我諸弟子，旦欲破薪，斧既得舉，復不肯下。』佛即答言：『汝可還去，當令斧下。』迦葉既歸，見諸弟子，斧皆得下，心自念言：『年少沙門，雖復神妙，然故不如我道真也。』
「爾時迦葉，于晨朝時，自欲破薪，斧不得舉，心自思惟：『此亦當是沙門所為。』即詣佛所，而白佛言：『我旦破薪，斧不肯舉。』佛即答言：『汝可還去，斧自當舉。』迦葉既還，斧即得舉，心自念言：『年少沙門，雖復神妙，然故不如我道真也。』迦葉斧既舉已，又不肯下，心自思惟：『此亦當是沙門所為。』即詣佛所，而白佛言：『我斧已舉，復不肯下。』佛即答言：『汝可還去，斧自當下。』迦葉即歸，斧即得下，心自念言：『年少沙門，雖復神妙，然故不如我道真也
現代漢語譯本 迦葉聽后，心中思忖：『這必定又是那位沙門所為。』隨即帶著弟子來到佛陀處，稟告佛陀說：『我的弟子們，早上想要劈柴，斧頭卻舉不起來。』佛陀回答說：『你們回去吧，斧頭自然就能舉起來。』迦葉便返回，看到弟子們，斧頭都能舉起來了，心中暗想：『年輕的沙門，即使有些神通，但還是不如我的道真實。』迦葉的弟子們，雖然能舉起斧頭，卻又不肯放下，又回去告訴迦葉這件事。迦葉聽后，心中思忖：『這應該也是那位沙門所為。』隨即帶著弟子，前往佛陀處，稟告佛陀說：『我的弟子們，早上想要劈柴，斧頭雖然能舉起來，卻又不肯放下。』佛陀回答說：『你們回去吧，會讓他們把斧頭放下的。』迦葉返回后，看到弟子們，斧頭都能放下了，心中暗想：『年輕的沙門，即使有些神通，但還是不如我的道真實。』 當時，迦葉在早晨，自己想要劈柴，斧頭卻舉不起來，心中思忖：『這應該也是那位沙門所為。』隨即前往佛陀處，稟告佛陀說：『我早上劈柴，斧頭舉不起來。』佛陀回答說：『你回去吧，斧頭自然就能舉起來。』迦葉返回后，斧頭就能舉起來了，心中暗想：『年輕的沙門，即使有些神通，但還是不如我的道真實。』迦葉的斧頭雖然舉起來了，卻又不肯放下，心中思忖：『這應該也是那位沙門所為。』隨即前往佛陀處，稟告佛陀說：『我的斧頭已經舉起來了，卻又不肯放下。』佛陀回答說：『你回去吧，斧頭自然會放下的。』迦葉返回后，斧頭就放下了，心中暗想：『年輕的沙門，即使有些神通，但還是不如我的道真實。』
English version Kasyapa, upon hearing this, thought to himself: 『This must be the doing of that Shramana again.』 He then went with his disciples to the Buddha and said to him: 『My disciples, this morning, wanted to chop wood, but their axes would not lift.』 The Buddha replied: 『You may return, and the axes will lift by themselves.』 Kasyapa then returned and saw that his disciples』 axes could all be lifted. He thought to himself: 『The young Shramana, though he has some supernatural powers, is still not as true as my path.』 Kasyapa』s disciples, having lifted their axes, then refused to put them down, and went back to tell Kasyapa about this. Kasyapa, upon hearing this, thought to himself: 『This must also be the doing of that Shramana.』 He then went with his disciples to the Buddha and said to him: 『My disciples, this morning, wanted to chop wood, and though their axes could be lifted, they would not come down.』 The Buddha replied: 『You may return, and they will put their axes down.』 Kasyapa returned and saw that his disciples』 axes had all come down. He thought to himself: 『The young Shramana, though he has some supernatural powers, is still not as true as my path.』 At that time, Kasyapa, in the morning, wanted to chop wood himself, but his axe would not lift. He thought to himself: 『This must also be the doing of that Shramana.』 He then went to the Buddha and said to him: 『This morning, I wanted to chop wood, but my axe would not lift.』 The Buddha replied: 『You may return, and the axe will lift by itself.』 Kasyapa returned, and the axe could be lifted. He thought to himself: 『The young Shramana, though he has some supernatural powers, is still not as true as my path.』 Kasyapa』s axe, having been lifted, then refused to come down. He thought to himself: 『This must also be the doing of that Shramana.』 He then went to the Buddha and said to him: 『My axe has been lifted, but it will not come down.』 The Buddha replied: 『You may return, and the axe will come down by itself.』 Kasyapa returned, and the axe came down. He thought to himself: 『The young Shramana, though he has some supernatural powers, is still not as true as my path.』
。』
「爾時迦葉，即白佛言：『年少沙門，可止於此共修梵行，房舍衣食，我當相給。』於時世尊，默然許之。迦葉知佛許已，還其所住，即敕日日辦好飲食，並施床座。至明食時，自行請佛。佛言：『汝去，我隨後往。』迦葉適去，俄爾之間，世尊即便至閻浮洲，取閻浮果，滿缽持來。迦葉未至，佛已先到。迦葉後來，見佛已坐，即便問言：『年少沙門，從何道來？而先至此。』佛以缽中閻浮果，以示迦葉，而語之言：『汝今識此缽中果不？』迦葉答言：『不識此果。』佛言：『從此南行，數萬逾阇那，彼有一洲，其上有樹，名曰閻浮；緣有此樹，故言閻浮提。我此缽中，是彼果也。於一念頃，取此果來，極為香美，汝可啖之。』於是迦葉，心自思惟：『彼道去此，極為長遠，而此沙門，乃能俄爾，已得往還。神通變化，殊自迅疾，然故不如我道真也。』迦葉即便下種種食；佛即咒愿：
「『婆羅門法中， 奉事火為最； 一切眾流中， 大海為其最； 于諸星宿中， 月光為其最； 一切光明中， 日照為其最； 于諸福田中， 佛福田為最； 若欲求大果， 當供佛福田。』
「佛食已畢，還歸所住，洗缽漱口，坐于樹下。明日食時，復往請佛
現代漢語譯本 當時，迦葉對佛說：『年輕的沙門，可以留在這裡一起修行，房舍衣食，我來供給。』這時，世尊默許了。迦葉知道佛同意后，回到自己的住處，立即吩咐每天準備好飲食，並提供床鋪。到了第二天吃飯的時候，他親自去請佛。佛說：『你先去，我隨後就到。』迦葉剛走，一會兒，世尊就到了閻浮洲，摘了滿滿一缽閻浮果帶回來。迦葉還沒到，佛已經先到了。迦葉後來，看見佛已經坐著，就問：『年輕的沙門，從哪裡來的？怎麼先到這裡了？』佛拿出缽中的閻浮果，給迦葉看，並對他說：『你認識這缽中的果子嗎？』迦葉回答說：『不認識這種果子。』佛說：『從這裡向南走，幾萬由旬，那裡有一個洲，上面有樹，名叫閻浮；因為有這棵樹，所以叫做閻浮提。我這缽中的，就是那裡的果子。在一念之間，我取來這果子，非常香甜美味，你可以吃吃看。』於是迦葉心裡想：『那地方離這裡非常遙遠，而這個沙門，竟然能一會兒就往返。神通變化，非常迅速，但還是不如我的道真實。』迦葉立即擺上各種食物；佛就念誦祝願： 『在婆羅門法中，侍奉火是最重要的；在一切河流中，大海是最重要的；在所有星宿中，月光是最重要的；在一切光明中，日光是最重要的；在所有福田中，佛的福田是最重要的；如果想要獲得大果報，應當供養佛的福田。』 佛吃完飯後，回到自己的住處，洗缽漱口，坐在樹下。第二天吃飯的時候，又去請佛。
English version At that time, Kasyapa said to the Buddha, 'Young Shramana, you may stay here and practice the Brahma-faring together. I will provide you with lodging, clothing, and food.' At that moment, the World Honored One silently consented. Kasyapa, knowing that the Buddha had agreed, returned to his dwelling and immediately ordered that good food be prepared daily, and that a bed be provided. When it was time for the next meal, he personally went to invite the Buddha. The Buddha said, 'You go ahead, I will follow shortly.' As soon as Kasyapa left, in a short while, the World Honored One arrived at Jambudvipa, picked a full bowl of Jambudvipa fruit, and brought it back. Kasyapa had not yet arrived, but the Buddha had already arrived first. Kasyapa came later, saw the Buddha already seated, and asked, 'Young Shramana, where did you come from? How did you arrive here first?' The Buddha showed Kasyapa the Jambudvipa fruit in the bowl and said to him, 'Do you recognize the fruit in this bowl?' Kasyapa replied, 'I do not recognize this fruit.' The Buddha said, 'Going south from here, tens of thousands of yojanas, there is a continent, upon which there is a tree called Jambudvipa; because of this tree, it is called Jambudvipa. The fruit in my bowl is from there. In a single moment, I brought this fruit here, it is extremely fragrant and delicious, you may taste it.' Thereupon, Kasyapa thought to himself, 'That place is extremely far from here, yet this Shramana was able to go and return in a short while. His supernatural powers and transformations are extremely swift, but still not as true as my path.' Kasyapa immediately laid out various foods; the Buddha then recited a blessing: 'In the Brahmanical Dharma, serving fire is the most important; among all streams, the ocean is the most important; among all stars, moonlight is the most important; among all lights, sunlight is the most important; among all fields of merit, the Buddha's field of merit is the most important; if one wishes to obtain great results, one should make offerings to the Buddha's field of merit.' After the Buddha finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day at mealtime, he went to invite the Buddha again.
。佛言：『汝去，我隨後往。』迦葉適去，俄爾之間，世尊即便至弗婆提，取庵摩羅果，滿缽持來。迦葉未至，佛已先到。迦葉後來，見佛已坐，即便問言：『年少沙門，從何道來，而先至此？』佛以缽中庵摩羅果，以示迦葉，而語之言：『汝今識此缽中果不？』迦葉答言：『不識此果。』佛言：『從此東行，數萬逾阇那，到弗婆提，取此果來，名庵摩羅。極為香美，汝可食之。』迦葉聞已。心自念言：『彼道去此，極為長遠，而此沙門，乃能俄爾，以得往還。睹其神力，所未曾有，然故不如我道真也。』迦葉即便下種種食；佛即咒愿：
「『婆羅門法中， 奉事火為最； 一切眾流中， 大海為其最； 于諸星宿中， 月光為其最； 一切光明中， 日照為其最； 于諸福田中， 佛福田為最； 若欲求大果， 當供佛福田。』
「佛食已畢，還歸所止，洗缽漱口，坐于樹下。明日食時，復往請佛。佛言：『汝去，我隨後往。』迦葉適去，俄爾之間，世尊即便至瞿陀尼，取呵梨勒果，滿缽持來。迦葉未至，佛已先到
現代漢語譯本：佛說：『你先去，我隨後就到。』迦葉剛走，一會兒的功夫，世尊就到了弗婆提，摘了滿滿一缽庵摩羅果拿了回來。迦葉還沒到，佛已經先到了。迦葉後來，看見佛已經坐著了，就問：『年輕的沙門，你從哪條路來的，竟然先到這裡？』佛用缽中的庵摩羅果給迦葉看，並對他說：『你現在認識這缽中的果子嗎？』迦葉回答說：『不認識這種果子。』佛說：『從這裡向東走，幾萬由旬，到了弗婆提，摘這種果子來，名叫庵摩羅。非常香甜美味，你可以吃吃看。』迦葉聽了，心裡想：『那條路離這裡非常遙遠，而這個沙門，竟然能一會兒就往返。看到他的神力，真是前所未有，然而還是不如我的道真實。』迦葉就擺出各種食物；佛就念誦祝願： 『在婆羅門法中，侍奉火是最重要的；在一切河流中，大海是最重要的；在所有星宿中，月光是最重要的；在一切光明中，日光是最重要的；在所有福田中，佛的福田是最重要的；如果想要獲得大果報，應當供養佛的福田。』 佛吃完飯，回到住處，洗了缽，漱了口，坐在樹下。第二天吃飯的時候，又去請佛。佛說：『你先去，我隨後就到。』迦葉剛走，一會兒的功夫，世尊就到了瞿陀尼，摘了滿滿一缽呵梨勒果拿了回來。迦葉還沒到，佛已經先到了。
English version: The Buddha said, 'You go first, I will follow soon after.' As soon as Kasyapa left, in a short while, the World Honored One arrived at Fupoti, picked a full bowl of amra fruits, and brought them back. Kasyapa had not yet arrived, but the Buddha had already arrived first. Kasyapa arrived later, saw the Buddha already sitting, and asked, 'Young Shramana, from which path did you come, that you arrived here first?' The Buddha showed Kasyapa the amra fruits in the bowl and said to him, 'Do you recognize these fruits in the bowl?' Kasyapa replied, 'I do not recognize this fruit.' The Buddha said, 'Going east from here, tens of thousands of yojanas, you will reach Fupoti, and pick this fruit, called amra. It is extremely fragrant and delicious, you can try it.' Kasyapa heard this and thought to himself, 'That path is extremely far from here, yet this Shramana was able to go back and forth in a short while. Seeing his divine power, it is truly unprecedented, but still not as true as my path.' Kasyapa then laid out various foods; the Buddha then recited a blessing: 'In the Brahmanical Dharma, serving fire is the most important; among all rivers, the ocean is the most important; among all stars, moonlight is the most important; among all lights, sunlight is the most important; among all fields of merit, the Buddha's field of merit is the most important; if you wish to seek great rewards, you should make offerings to the Buddha's field of merit.' After the Buddha finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day at mealtime, he went again to invite the Buddha. The Buddha said, 'You go first, I will follow soon after.' As soon as Kasyapa left, in a short while, the World Honored One arrived at Gutani, picked a full bowl of haritaki fruits, and brought them back. Kasyapa had not yet arrived, but the Buddha had already arrived first.
。迦葉後來，見佛已坐，即便問言：『年少沙門，從何道來，而先至此？』佛以缽中呵梨勒果，以示迦葉，而語之言：『汝今識此缽中果不？』迦葉答言：『不識此果。』佛言：『從此西行，數萬逾阇那，到瞿陀尼，取此果來，名呵梨勒。極為香美，汝可食之。』迦葉聞已，心自念言：『彼道去此，極為長遠，而此沙門，乃能俄爾，已得往還。睹其神通，所未曾有，然故不如我道真也。』迦葉即便下種種食；佛即咒愿：
「『婆羅門法中， 奉事火為最； 一切眾流中， 大海為其最； 于諸星宿中， 月光為其最； 一切光明中， 日照為其最； 于諸福田中， 佛福田為最； 若欲求大果， 當供佛福田。』
「佛食已畢，還歸所止，洗缽漱口，坐于樹下。明日食時，復往請佛。佛言：『汝去，我隨後往。』迦葉適去，俄爾之間，世尊即便至郁單越，取自然粳米飯，滿缽持來。迦葉未至，佛已先到。迦葉後來，見佛已坐，即便問言：『年少沙門，從何道來，而先至此？』佛以缽中粳米飯，以示迦葉。而語之言：『汝今識此缽中飯不？』迦葉答言：『不識此飯。』佛言：『從此北行，數萬逾阇那，到郁單越，取此自然粳米飯來。極為香美，汝可食之。』迦葉聞已
現代漢語譯本：迦葉後來，見到佛陀已經坐下，便問道：『年輕的沙門，你從哪裡來，竟然先到這裡？』佛陀用缽中的訶梨勒果給迦葉看，並對他說：『你認識這缽中的果子嗎？』迦葉回答說：『不認識這種果子。』佛陀說：『從這裡向西走，幾萬由旬，到達瞿陀尼，取來這種果子，名叫訶梨勒。它非常香甜美味，你可以吃它。』迦葉聽了，心裡想：『那地方離這裡非常遙遠，而這個沙門，竟然能一會兒就往返。看到他的神通，真是前所未有，然而還是不如我的道真實。』迦葉隨即擺下各種食物；佛陀就念誦祝願： 『在婆羅門法中，侍奉火是最重要的；在一切河流中，大海是最重要的；在所有星宿中，月光是最重要的；在一切光明中，日光是最重要的；在所有福田中，佛的福田是最重要的；如果想要獲得大果報，應當供養佛的福田。』 佛陀吃完飯後，回到住處，洗缽漱口，坐在樹下。第二天吃飯時，又去請佛陀。佛陀說：『你先去，我隨後就到。』迦葉剛走，一會兒的功夫，世尊就到了郁單越，取來天然的粳米飯，裝滿缽拿來。迦葉還沒到，佛陀已經先到了。迦葉後來，見到佛陀已經坐下，便問道：『年輕的沙門，你從哪裡來，竟然先到這裡？』佛陀用缽中的粳米飯給迦葉看，並對他說：『你認識這缽中的飯嗎？』迦葉回答說：『不認識這種飯。』佛陀說：『從這裡向北走，幾萬由旬，到達郁單越，取來這種天然的粳米飯。它非常香甜美味，你可以吃它。』迦葉聽了
English version: Later, Kāśyapa saw the Buddha already seated and immediately asked, 'Young Śramaṇa, from where did you come, that you arrived here first?' The Buddha showed Kāśyapa the haritaki fruit in his bowl and said to him, 'Do you recognize this fruit in the bowl?' Kāśyapa replied, 'I do not recognize this fruit.' The Buddha said, 'Go west from here, tens of thousands of yojanas, to Godānī, and bring back this fruit, called haritaki. It is extremely fragrant and delicious, you may eat it.' Kāśyapa, upon hearing this, thought to himself, 'That place is extremely far from here, yet this Śramaṇa was able to go and return in an instant. Seeing his supernatural powers is unprecedented, yet it is still not as true as my path.' Kāśyapa then laid out various foods; the Buddha then recited a blessing: 'In the Brahmanical law, serving fire is the most important; among all streams, the ocean is the most important; among all stars, moonlight is the most important; among all lights, sunlight is the most important; among all fields of merit, the Buddha's field of merit is the most important; if you wish to seek great results, you should make offerings to the Buddha's field of merit.' After the Buddha finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day at mealtime, he went again to invite the Buddha. The Buddha said, 'You go first, I will follow soon.' As soon as Kāśyapa left, in an instant, the World Honored One arrived in Uttarakuru, and brought back a bowl full of naturally grown rice. Kāśyapa had not yet arrived, but the Buddha had already arrived first. Later, Kāśyapa saw the Buddha already seated and immediately asked, 'Young Śramaṇa, from where did you come, that you arrived here first?' The Buddha showed Kāśyapa the rice in his bowl and said to him, 'Do you recognize this rice in the bowl?' Kāśyapa replied, 'I do not recognize this rice.' The Buddha said, 'Go north from here, tens of thousands of yojanas, to Uttarakuru, and bring back this naturally grown rice. It is extremely fragrant and delicious, you may eat it.' Kāśyapa, upon hearing this
。心自念言：『彼道去此，極為長遠，而此沙門，乃能俄爾，已得往還。雖復神通難可測量，然故不如我道真也。』迦葉即便下種種食；佛即咒愿：
「『婆羅門法中， 奉事火為最； 一切眾流中， 大海為其最； 于諸星宿中， 月光為其最； 一切光明中， 日照為其最； 于諸福田中， 佛福田為最； 若欲求大果， 當供佛福田。』
「佛食已畢，卻歸所止，洗缽漱口，坐于樹下。明日食時，復往請佛。佛言：『善哉！』即共俱行，既到其舍，下種種食；佛即咒愿：
「『婆羅門法中， 奉事火為最； 一切眾流中， 大海為其最； 于諸星宿中， 月光為其最； 一切光明中， 日照為其最； 于諸福田中， 佛福田為最； 若欲求大果， 當供佛福田。』
「爾時世尊，咒愿已畢，即便取食；獨還樹下，食竟，心念須水。釋提桓因，即知佛意，如大壯士屈伸臂頃，從天來下，到于佛前，頭面禮足；即便以手指地成池，其水清凈，具八功德，如來即便得而用之。澡漱既畢，為釋提桓因，說種種法。釋提桓因，既聞法已，歡喜踴躍；忽然不現，還歸天宮。是時迦葉，于中食后，林間經行
現代漢語譯本 他心中暗想：『那條路離這裡非常遙遠，而這位沙門竟然能在片刻之間往返。雖然他的神通難以測度，但仍然不如我的道真實。』迦葉隨即擺出各種食物；佛陀便唸誦祝願： 『在婆羅門教法中，侍奉火是最重要的； 在一切河流中，大海是最重要的； 在所有星宿中，月光是最重要的； 在一切光明中，日光是最重要的； 在所有福田中，佛的福田是最重要的； 如果想要獲得大果報，應當供養佛的福田。』 佛陀用完餐后，回到住處，洗缽漱口，坐在樹下。第二天用餐時，又去邀請佛陀。佛陀說：『很好！』就一同前往，到了他家，擺出各種食物；佛陀便唸誦祝願： 『在婆羅門教法中，侍奉火是最重要的； 在一切河流中，大海是最重要的； 在所有星宿中，月光是最重要的； 在一切光明中，日光是最重要的； 在所有福田中，佛的福田是最重要的； 如果想要獲得大果報，應當供養佛的福田。』 這時，世尊祝願完畢，便開始用餐；獨自回到樹下，用完餐后，心中想需要水。釋提桓因立刻知道佛陀的心意，像大力士屈伸手臂一樣，從天而降，來到佛陀面前，頭面禮足；隨即用手指在地上形成一個水池，池水清澈，具備八種功德，如來便取用它。洗漱完畢后，為釋提桓因宣說各種佛法。釋提桓因聽聞佛法后，歡喜雀躍；忽然消失，返回天宮。這時，迦葉在午飯後，在樹林間經行。
English version He thought to himself: 『That path is extremely far from here, yet this Shramana was able to go and return in an instant. Although his supernatural powers are difficult to measure, they are still not as true as my path.』 Kashyapa then laid out various foods; the Buddha then recited a blessing: 『In the Brahmanical teachings, serving fire is the most important; Among all streams, the ocean is the most important; Among all stars, moonlight is the most important; Among all lights, sunlight is the most important; Among all fields of merit, the Buddha's field of merit is the most important; If you wish to seek great rewards, you should offer to the Buddha's field of merit.』 After the Buddha finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day at mealtime, he went again to invite the Buddha. The Buddha said, 『Excellent!』 and they went together. Upon arriving at his house, he laid out various foods; the Buddha then recited a blessing: 『In the Brahmanical teachings, serving fire is the most important; Among all streams, the ocean is the most important; Among all stars, moonlight is the most important; Among all lights, sunlight is the most important; Among all fields of merit, the Buddha's field of merit is the most important; If you wish to seek great rewards, you should offer to the Buddha's field of merit.』 At that time, the World Honored One, having finished the blessing, began to eat; he returned alone to the tree, and after finishing his meal, he thought that he needed water. Shakra, Lord of the Devas, immediately knew the Buddha's intention, and as quickly as a strong man bends and stretches his arm, he descended from the heavens, came before the Buddha, and bowed his head to his feet; he then used his finger to create a pond on the ground, the water of which was clear and possessed eight virtues, which the Tathagata then used. After washing and rinsing, he spoke various teachings to Shakra, Lord of the Devas. Shakra, Lord of the Devas, having heard the teachings, rejoiced and leaped for joy; he suddenly disappeared and returned to his heavenly palace. At this time, Kashyapa, after lunch, was walking in the forest.
。心自念言：『年少沙門，今日受食，還歸樹下，我當往彼而看視之。』即詣佛所，忽見樹側有一大池，泉水澄凈，具八功德，怪而問佛：『此中雲何忽有此池？』佛即答言：『旦受汝供，還歸此處；食訖須水，澡漱洗缽。釋提桓因，知我此意，從天上來，以手指地，而成此池。』爾時迦葉，既見池水，復聞佛言，心自思惟：『年少沙門，有大威德，乃能如此感致天瑞，然故不如我道真也。』
「爾時世尊，別於他日，林間經行，見糞穢中有諸弊帛，即便拾取，欲浣濯之；心念須石，釋提桓因，即知佛意，如大壯士屈伸臂頃，往香山上，取四方石，安置樹間，即白佛言：『可就石上浣濯衣也。』佛復心念：『今應須水。』釋提桓因，又往香山，取大石槽，盛清凈水，置方石所。釋提桓因，所為事畢，忽然不現，還歸天宮。
「爾時世尊，浣濯已竟，還坐樹下。是時迦葉，來至佛所；忽見樹間，有四方石，及大石槽。即自思惟：『此中雲何有此二物？』心懷驚怪，而往問佛：『年少沙門，汝此樹間，有四方石，及大石槽，從何而來？』於是世尊，即答之言：『我向經行，見地弊帛取欲浣之，心念須此；釋提桓因，知我此意，即往香山，而取之來
現代漢語譯本：他心裡想：『這個年輕的沙門，今天接受了供養，回到樹下，我應該去那裡看看他。』於是就去了佛陀那裡，忽然看見樹旁有一個大池塘，泉水清澈，具備八種功德，他感到奇怪就問佛陀：『這裡怎麼忽然有了這個池塘？』佛陀就回答說：『早上接受了你的供養，回到這裡；吃完飯需要水，洗漱和洗缽。釋提桓因知道我的意思，從天上下來，用手指點地，就形成了這個池塘。』當時迦葉，既看見了池水，又聽了佛陀的話，心裡想：『這個年輕的沙門，有很大的威德，竟然能這樣感召天上的祥瑞，然而還是不如我的道真實。』 那時世尊，在另一天，在樹林間行走，看見糞便中有一些破舊的布，就撿起來，想要洗乾淨；心裡想著需要石頭，釋提桓因，立刻知道佛陀的意思，像一個大力士伸縮手臂一樣，去了香山，取來四方石頭，安置在樹間，就對佛陀說：『可以在石頭上洗衣服了。』佛陀又想：『現在應該需要水。』釋提桓因，又去了香山，取來大石槽，盛滿清凈的水，放在方石旁邊。釋提桓因，做完事情，忽然消失，回到天宮。 那時世尊，洗完衣服后，回到樹下坐著。這時迦葉，來到佛陀這裡；忽然看見樹間，有四方石頭，和大石槽。就自己想：『這裡怎麼會有這兩個東西？』心裡感到驚訝，就去問佛陀：『年輕的沙門，你這樹間，有四方石頭，和大石槽，是從哪裡來的？』於是世尊，就回答他說：『我剛才行走，看見地上有破舊的布想要洗，心裡想著需要這些；釋提桓因，知道我的意思，就去了香山，取來這些。』
English version: He thought to himself, 'This young Shramana, having received offerings today, has returned to the tree. I should go there and observe him.' So he went to where the Buddha was, and suddenly saw a large pond beside the tree, with clear spring water possessing eight virtues. He was surprised and asked the Buddha, 'How did this pond suddenly appear here?' The Buddha replied, 'This morning, after receiving your offering, I returned here; after eating, I needed water to wash and clean my bowl. Shakra, knowing my intention, came down from the heavens and touched the ground with his finger, and this pond was formed.' At that time, Kashyapa, having seen the pond and heard the Buddha's words, thought to himself, 'This young Shramana has great power and virtue, and can even summon heavenly auspicious signs like this, yet still, his path is not as true as mine.' At another time, the World Honored One was walking in the forest when he saw some tattered cloths in the dung. He picked them up, intending to wash them. Thinking that he needed a stone, Shakra immediately knew the Buddha's intention. Like a strong man stretching his arm, he went to Fragrant Mountain, took a square stone, and placed it among the trees. He then said to the Buddha, 'You can wash your clothes on this stone.' The Buddha then thought, 'Now I need water.' Shakra again went to Fragrant Mountain, took a large stone trough, filled it with clean water, and placed it beside the square stone. Shakra, having completed his task, suddenly disappeared and returned to his heavenly palace. At that time, the World Honored One, having finished washing, returned to sit under the tree. Then Kashyapa came to where the Buddha was and suddenly saw a square stone and a large stone trough among the trees. He thought to himself, 'How did these two things come to be here?' Feeling surprised, he went to ask the Buddha, 'Young Shramana, where did this square stone and large stone trough in the trees come from?' Then the World Honored One replied, 'I was walking just now and saw some tattered cloths on the ground that I wanted to wash. I thought that I needed these things; Shakra, knowing my intention, went to Fragrant Mountain and brought them here.'
。』迦葉聞已，嘆未曾有，而自念言：『年少沙門，雖有如是大威神力能感諸天，然故不如我道真也。』
「爾時世尊，又於他日，入指地池，而自洗浴。洗浴訖已，心念欲出，無所攀持。池上有樹，名迦羅迦，枝葉蔚映，臨于池上。樹神即便按此樹枝，令佛攀出，還坐樹下。於時迦葉，來至佛所，忽然見樹曲枝垂蔭，怪而問佛：『此樹何故曲枝垂蔭？』佛即答言：『我于曏者，入池洗浴，出無所攀，樹神致感，為我曲之。』於是迦葉，見樹曲枝，又聞佛言，嘆未曾有，而自心念：『年少沙門，乃有如此大威德力，能感樹神，然故不如我道真也。』
「爾時迦葉，心自念言：『明日摩竭提王，及諸臣民，婆羅門長者居士等，當來就我作七日會。年少沙門，若來在此；國王臣民，婆羅門長者居士等，見其相好及以神通威德力者，必當舍我而奉事之。愿此沙門，於七日中，不來我所。』佛知其意，即便往詣北郁單越，七日七夜，停彼不現。過七日已，集會畢訖，國王辭去。迦葉心念：『年少沙門，近於七日，不來我所。善哉！快哉！我今既有集會余饌，欲以供之，其若來者，善得時宜。』於是世尊，即知其意；從郁單越，譬如壯士屈神臂頃，來到其前
現代漢語譯本：迦葉聽了，驚歎從未有過，心中暗想：『年輕的沙門，雖然有如此大的威神力量能感應諸天，但仍然不如我的道真實。』 現代漢語譯本：那時，世尊又在其他日子，進入指地池，自己洗浴。洗浴完畢后，心中想要出來，卻沒有可以攀扶的地方。池塘邊有一棵樹，名叫迦羅迦，枝葉茂盛，覆蓋在池塘上方。樹神就按住這樹枝，讓佛攀著出來，回到樹下坐著。當時，迦葉來到佛所在的地方，忽然看見樹枝彎曲垂下遮陰，感到奇怪就問佛：『這樹為什麼彎曲著枝條垂下遮陰？』佛就回答說：『我剛才進入池塘洗浴，出來時沒有可以攀扶的地方，樹神被我的感應所動，為我彎曲了樹枝。』於是迦葉，看見彎曲的樹枝，又聽了佛的話，驚歎從未有過，心中暗想：『年輕的沙門，竟然有如此大的威德力量，能感應樹神，但仍然不如我的道真實。』 現代漢語譯本：當時，迦葉心中暗想：『明天摩竭提國王，以及各位大臣百姓，婆羅門長者居士等，將要來我這裡舉行七日法會。年輕的沙門，如果來到這裡；國王大臣百姓，婆羅門長者居士等，見到他的相好以及神通威德力量，必定會捨棄我而侍奉他。希望這個沙門，在這七天中，不要來我這裡。』佛知道他的心思，就前往北郁單越，七天七夜，停留在那裡沒有出現。過了七天，法會完畢，國王告辭離去。迦葉心中暗想：『年輕的沙門，將近七天，沒有來我這裡。好啊！太好了！我現在還有法會剩餘的食物，想要用來供養他，他如果來，真是太合時宜了。』於是世尊，立刻知道他的心思；從郁單越，像壯士屈伸手臂一樣，來到他的面前。
English version: Kāśyapa, having heard this, marveled that he had never seen such a thing, and thought to himself: 『This young Śramaṇa, although possessing such great divine power that he can move the heavens, is still not as true in his path as I am.』 English version: At that time, the World-Honored One, on another day, entered the Finger-Earth Pond to bathe. After bathing, he wished to come out, but had nothing to hold onto. There was a tree by the pond, named Kārakā, with lush branches and leaves, overhanging the pond. The tree spirit then pressed down on a branch of this tree, allowing the Buddha to climb out and sit back down under the tree. At that time, Kāśyapa came to where the Buddha was, and suddenly saw the tree branch bent down to provide shade. He was surprised and asked the Buddha: 『Why is this tree branch bent down to provide shade?』 The Buddha replied: 『Just now, I entered the pond to bathe, and when I came out, there was nothing to hold onto. The tree spirit was moved by my presence and bent the branch for me.』 Thereupon, Kāśyapa, seeing the bent branch and hearing the Buddha』s words, marveled that he had never seen such a thing, and thought to himself: 『This young Śramaṇa has such great power and virtue that he can move the tree spirit, but still, his path is not as true as mine.』 English version: At that time, Kāśyapa thought to himself: 『Tomorrow, King Magadha, along with his ministers and people, Brahmins, elders, and householders, will come to me to hold a seven-day assembly. If this young Śramaṇa comes here, the king, ministers, people, Brahmins, elders, and householders, seeing his excellent marks and his divine power and virtue, will surely abandon me and serve him. I wish that this Śramaṇa would not come to me during these seven days.』 The Buddha, knowing his thoughts, then went to Uttarakuru, and stayed there for seven days and seven nights, not appearing. After seven days, the assembly was completed, and the king took his leave. Kāśyapa thought to himself: 『This young Śramaṇa has not come to me for nearly seven days. Good! Excellent! Now I have leftover food from the assembly, which I would like to offer to him. If he comes, it will be very timely.』 Thereupon, the World-Honored One, immediately knowing his thoughts, came from Uttarakuru, as quickly as a strong man bends his arm, and appeared before him.
。於時迦葉，忽見如來，心大驚喜，即問佛言：『汝近七日，遊行何處，而不相見？』佛即答言：『摩竭提王，及諸臣民，婆羅門長者居士，於七日中，就汝集會。汝近心念，不欲見我，是故我往北郁單越，以避汝耳。汝今心念欲令我來，所以今者，故來詣汝。』迦葉聞佛說此言已，心驚毛豎，而作此念：『年少沙門，乃知我意，甚為奇特，然故不如我道真也。』
「爾時世尊，又於他日，心自思惟：『優樓頻螺迦葉，根緣漸熟，今者正是調伏其時。』思惟是已，即趣尼連禪河。既到河側，是時魔王，來詣佛所，而白佛言：『世尊今者宜般涅槃，善逝今者宜般涅槃。何以故？所應度者，皆悉解脫，今者正是般涅槃時。』如是三請。世尊爾時，答魔王言：『我今未是般涅槃時。所以者何？我四部眾：比丘、比丘尼、優婆塞、優婆夷，未具足故。所應度者，皆未究竟；諸外道眾，悉未降伏。』爾時如來，亦復三答。魔王聞已，心懷愁惱，即還天宮。
「世尊即便入尼連禪河，以神通力，令水兩開。佛所行處，步步塵起，使兩面水皆悉涌起。迦葉遙見，謂佛沒溺，即與弟子，乘船而來。既至河側，見佛行處，皆悉塵起，嘆其希有，而自念言：『年少沙門，雖有如此神通之力，然故不如我道真也
現代漢語譯本：當時，迦葉忽然看見如來，心中非常驚喜，立刻問佛說：『您近七日，在何處，而不與我相見？』佛就回答說：『摩竭提國王，以及各位大臣百姓，婆羅門長者居士，在七日中，都去你那裡。你近來心中想，不願意見我，因此我前往北郁單越，來避開你罷了。你現在心中想讓我來，所以現在，才來拜訪你。』迦葉聽佛說了這些話后，心中驚恐，汗毛豎立，就想：『這個年輕的沙門，竟然知道我的心意，真是太奇特了，然而還是不如我的道真實。』 現代漢語譯本：那時，世尊又在其他日子，心中自己思量：『優樓頻螺迦葉，根基和因緣逐漸成熟，現在正是調伏他的時機。』思量完畢，就前往尼連禪河。到達河邊時，魔王來到佛的面前，對佛說：『世尊現在應該入涅槃，善逝現在應該入涅槃。為什麼呢？所應該度化的人，都已經解脫，現在正是入涅槃的時候。』這樣請求了三次。世尊當時，回答魔王說：『我現在還不是入涅槃的時候。為什麼呢？我的四部弟子：比丘、比丘尼、優婆塞、優婆夷，還沒有完備。所應該度化的人，都還沒有究竟；各位外道，都還沒有降伏。』當時如來，也這樣回答了三次。魔王聽了，心中憂愁煩惱，就回到天宮。 現代漢語譯本：世尊隨即進入尼連禪河，用神通力，讓河水兩邊分開。佛所走過的地方，步步揚起塵土，使兩邊的水都涌起。迦葉遠遠看見，以為佛被淹沒，就和弟子們，乘船而來。到達河邊，看見佛走過的地方，都揚起塵土，讚歎這種稀有，而自己想：『這個年輕的沙門，雖然有這樣的神通之力，然而還是不如我的道真實。』
English version: At that time, Kāśyapa suddenly saw the Tathāgata, and his heart was greatly delighted. He immediately asked the Buddha, 『Where have you been these past seven days, that I have not seen you?』 The Buddha then replied, 『The King of Magadha, along with his ministers and people, the Brahmins, elders, and lay followers, have all been visiting you for the past seven days. You recently thought in your heart that you did not wish to see me, so I went to Uttarakuru to avoid you. Now you wish for me to come, so I have come to visit you.』 Upon hearing these words from the Buddha, Kāśyapa was startled, and his hair stood on end. He thought, 『This young Śramaṇa knows my thoughts, which is very strange, but still, his path is not as true as mine.』 English version: Then, on another day, the World Honored One thought to himself, 『Uruvilvā Kāśyapa』s roots and conditions are gradually maturing, and now is the right time to subdue him.』 Having thought this, he went to the Nairañjanā River. When he reached the riverbank, the Demon King came to the Buddha and said, 『World Honored One, now is the time to enter Parinirvana; Well-Gone One, now is the time to enter Parinirvana. Why? Because those who should be liberated have all been liberated, and now is the time to enter Parinirvana.』 He requested this three times. The World Honored One then replied to the Demon King, 『Now is not the time for me to enter Parinirvana. Why? Because my fourfold assembly—bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās—is not yet complete. Those who should be liberated have not all been completely liberated; and all the non-Buddhist sects have not yet been subdued.』 The Tathāgata also replied in this way three times. Upon hearing this, the Demon King was saddened and returned to his heavenly palace. English version: The World Honored One then entered the Nairañjanā River, and by his supernatural power, he caused the water to part on both sides. Wherever the Buddha walked, dust rose with each step, causing the water on both sides to surge up. Kāśyapa saw this from afar and thought that the Buddha had drowned. He and his disciples then came by boat. When they reached the riverbank, they saw that wherever the Buddha had walked, dust had risen. He marveled at this rare sight and thought to himself, 『Although this young Śramaṇa has such supernatural powers, still, his path is not as true as mine.』
。』是時迦葉，即問佛言：『年少沙門，欲上船不？』佛言：『甚善！』於時世尊，即以神力，貫船底入，結加趺坐。迦葉見佛從船底入，而無穿漏，嘆其希有，心自念言：『年少沙門，乃有如是自在神力，然故不如我得真阿羅漢也。』佛即語言：『迦葉！汝非阿羅漢，亦復非是阿羅漢向。汝今何故起大我慢？』迦葉聞說如此語時，心懷愧懼，身毛皆豎，而自念言：『年少沙門，善知我心。』即白佛言：『如是沙門！如是大仙！善知我心；唯愿大仙，攝受於我。』佛即答言：『汝既年耆，百二十歲，又復多有弟子眷屬，又為國王臣民所敬。若欲決定入我法者，先與弟子，熟共論詳。』迦葉答言：『善哉！善哉！如大仙敕。然我內心，非不決定，為當還與弟子論耳。』作此語已，即還本處，集諸弟子，而語之言：『年少沙門，住此以來，見其種種神通變化，極為奇特，智慧深遠，性又安庠。我今便欲歸依其法，汝等云何？』弟子答言：『我等所知，皆尊者恩；年少沙門，既為尊者之所歸信，豈當有虛。我等亦見有諸奇異，尊者若欲必受其法，我等亦愿隨從歸依。』於時迦葉，聞諸弟子作是言已，即便相與俱詣佛所，而白佛言：『我及弟子今定歸依；唯愿大仙，時攝我等
現代漢語譯本：當時，迦葉就問佛說：『年輕的沙門，想上船嗎？』佛說：『很好！』這時世尊就用神力，從船底進入，結跏趺坐。迦葉看見佛從船底進入，而船底沒有穿漏，驚歎其稀有，心裡想：『年輕的沙門，竟然有如此自在的神力，然而還是不如我得到真正的阿羅漢果位。』佛就說：『迦葉！你不是阿羅漢，也不是趨向阿羅漢的修行者。你現在為什麼生起如此大的我慢？』迦葉聽到這樣的話，心裡感到慚愧和恐懼，渾身汗毛都豎了起來，心裡想：『年輕的沙門，真瞭解我的心思。』就對佛說：『是的，沙門！是的，大仙！真瞭解我的心思；只希望大仙，能夠接納我。』佛就回答說：『你已經年老，一百二十歲了，而且有很多弟子眷屬，又受到國王臣民的尊敬。如果想要決定進入我的佛法，先和你的弟子們，好好商量一下。』迦葉回答說：『好啊！好啊！就按照大仙的吩咐。然而我內心，並非不堅定，只是應當回去和弟子們商量罷了。』說完這話，就回到原來的地方，召集所有弟子，對他們說：『年輕的沙門，住在這裡以來，我看到他種種神通變化，非常奇特，智慧深遠，性情又安詳。我現在就想歸依他的佛法，你們覺得怎麼樣？』弟子們回答說：『我們所知道的，都是尊者的恩德；年輕的沙門，既然被尊者所信服，怎麼會有虛假呢。我們也看到他有許多奇異之處，尊者如果一定要接受他的佛法，我們也願意跟隨歸依。』當時，迦葉聽到弟子們這樣說，就和他們一起去到佛那裡，對佛說：『我和我的弟子們現在決定歸依；只希望大仙，能夠接納我們。』 現代漢語譯本：當時，迦葉就問佛陀：『年輕的沙門，想上船嗎？』佛陀說：『很好！』這時世尊就用神通力，從船底進入，結跏趺坐。迦葉看見佛陀從船底進入，而船底沒有破損，驚歎其稀有，心裡想：『年輕的沙門，竟然有如此自在的神通力，然而還是不如我得到真正的阿羅漢果位。』佛陀就說：『迦葉！你不是阿羅漢，也不是趨向阿羅漢的修行者。你現在為什麼生起如此大的我慢？』迦葉聽到這樣的話，心裡感到慚愧和恐懼，渾身汗毛都豎了起來，心裡想：『年輕的沙門，真瞭解我的心思。』就對佛陀說：『是的，沙門！是的，大仙！真瞭解我的心思；只希望大仙，能夠接納我。』佛陀就回答說：『你已經年老，一百二十歲了，而且有很多弟子眷屬，又受到國王臣民的尊敬。如果想要決定進入我的佛法，先和你的弟子們，好好商量一下。』迦葉回答說：『好啊！好啊！就按照大仙的吩咐。然而我內心，並非不堅定，只是應當回去和弟子們商量罷了。』說完這話，就回到原來的地方，召集所有弟子，對他們說：『年輕的沙門，住在這裡以來，我看到他種種神通變化，非常奇特，智慧深遠，性情又安詳。我現在就想歸依他的佛法，你們覺得怎麼樣？』弟子們回答說：『我們所知道的，都是尊者的恩德；年輕的沙門，既然被尊者所信服，怎麼會有虛假呢。我們也看到他有許多奇異之處，尊者如果一定要接受他的佛法，我們也願意跟隨歸依。』當時，迦葉聽到弟子們這樣說，就和他們一起去到佛陀那裡，對佛陀說：『我和我的弟子們現在決定歸依；只希望大仙，能夠接納我們。』
English version: At that time, Kāśyapa asked the Buddha, 'Young Śramaṇa, do you wish to board the boat?' The Buddha said, 'Very well!' Then the World Honored One, using his divine power, entered through the bottom of the boat and sat in the lotus position. Kāśyapa saw the Buddha enter through the bottom of the boat without causing any leaks, and marveled at this rare occurrence. He thought to himself, 'The young Śramaṇa has such free and powerful divine abilities, yet he is still not as accomplished as I, who has attained true Arhatship.' The Buddha then said, 'Kāśyapa! You are not an Arhat, nor are you on the path to becoming an Arhat. Why do you now harbor such great arrogance?' When Kāśyapa heard these words, he felt ashamed and fearful, and his hair stood on end. He thought to himself, 'The young Śramaṇa truly knows my mind.' He then said to the Buddha, 'Indeed, Śramaṇa! Indeed, Great Sage! You truly know my mind; I only wish that the Great Sage would accept me.' The Buddha replied, 'You are already old, one hundred and twenty years of age, and you have many disciples and followers, and you are respected by the king and his people. If you wish to definitively enter my Dharma, you should first discuss it thoroughly with your disciples.' Kāśyapa replied, 'Excellent! Excellent! As the Great Sage commands. However, my heart is not undecided; I should just go back and discuss it with my disciples.' After saying this, he returned to his place, gathered all his disciples, and said to them, 'Since the young Śramaṇa has been staying here, I have seen his various miraculous transformations, which are extremely extraordinary, his wisdom is profound, and his nature is peaceful. I now wish to take refuge in his Dharma, what do you think?' The disciples replied, 'All that we know is due to the Venerable One's kindness; since the young Śramaṇa is trusted by the Venerable One, how could there be any falsehood? We have also seen many extraordinary things, and if the Venerable One wishes to accept his Dharma, we also wish to follow and take refuge.' At that time, Kāśyapa, hearing his disciples say this, went with them to the Buddha and said to the Buddha, 'I and my disciples now resolve to take refuge; we only wish that the Great Sage would accept us.' English version: At that time, Kāśyapa asked the Buddha, 'Young Śramaṇa, do you want to get on the boat?' The Buddha said, 'Very good!' Then the World Honored One used his supernatural power to enter through the bottom of the boat and sat in the lotus position. Kāśyapa saw the Buddha enter through the bottom of the boat without any damage, and was amazed at its rarity. He thought to himself, 'The young Śramaṇa actually has such free and powerful supernatural powers, but he is still not as good as me who has attained the true Arhatship.' The Buddha then said, 'Kāśyapa! You are not an Arhat, nor are you a practitioner on the path to becoming an Arhat. Why do you now have such great arrogance?' When Kāśyapa heard these words, he felt ashamed and fearful, and his hair stood on end. He thought to himself, 'The young Śramaṇa really understands my thoughts.' He then said to the Buddha, 'Yes, Śramaṇa! Yes, Great Sage! You really understand my thoughts; I only hope that the Great Sage can accept me.' The Buddha replied, 'You are already old, one hundred and twenty years old, and you have many disciples and followers, and you are respected by the king and his people. If you want to decide to enter my Dharma, you should first discuss it with your disciples.' Kāśyapa replied, 'Okay! Okay! I will follow the Great Sage's instructions. However, my heart is not undecided, I should just go back and discuss it with my disciples.' After saying this, he returned to his original place, gathered all his disciples, and said to them, 'Since the young Śramaṇa has been staying here, I have seen his various supernatural transformations, which are very extraordinary, his wisdom is profound, and his nature is peaceful. I now want to take refuge in his Dharma, what do you think?' The disciples replied, 'All that we know is due to the Venerable One's kindness; since the young Śramaṇa is trusted by the Venerable One, how could there be any falsehood? We have also seen many extraordinary things, and if the Venerable One must accept his Dharma, we are also willing to follow and take refuge.' At that time, Kāśyapa, hearing his disciples say this, went with them to the Buddha and said to the Buddha, 'My disciples and I have now decided to take refuge; we only hope that the Great Sage can accept us.'
。』佛言：『善來比丘！』鬚髮自落，袈裟著身，即成沙門。爾時世尊，即隨所應，廣說四諦。於時迦葉，聞說法已，遠塵離垢，得法眼凈，乃至漸漸成阿羅漢。
「爾時迦葉，五百弟子，既見其師已為沙門，心生愿樂，亦欲出家，即白佛言：『我等大師，已為大仙之所攝受，今成沙門；我等亦樂隨大師學，唯愿大仙，聽我出家。』佛言：『善來比丘。』鬚髮自落，袈裟著身，即成沙門。於是世尊，即為轉於四諦法輪。時五百弟子，遠塵離垢，得法眼凈，成須陀洹果；漸漸修行，乃至亦得阿羅漢果。爾時迦葉，及五百弟子，以其事火種種之具，悉皆捐棄尼連禪河。師徒相與，隨佛而去。
「爾時迦葉二弟，一名那提迦葉，二名伽耶迦葉，各有二百五十弟子，在尼連禪河側，居兄下流。忽見其兄並及弟子，所事火具，悉逐流來。心大驚愕，而自念言：『我兄今者有何不祥，事火之具，今隨水流，將非惡人之所害耶？』是時二弟，奔競相就，而共議言：『我兄今者若復不為惡人所害，諸物何緣，從水而來？苦哉！怪哉！我等宜速共至兄所。』即便相與，溯流而上，至兄住處，空寂無人。心大悲絕，不知其兄及諸弟子之所在。四向推尋，遇見舊人，而問之言：『我仙聖兄，及諸弟子不知所在
現代漢語譯本：佛說：『善來比丘！』（迦葉的）鬚髮自然脫落，袈裟穿在身上，立刻成了沙門。當時世尊，就根據（迦葉的）根性，廣泛地宣說了四諦。當時迦葉，聽聞佛法后，遠離塵垢，得到了法眼清凈，乃至漸漸地成了阿羅漢。 當時迦葉的五百弟子，看到他們的老師已經成了沙門，心中非常高興，也想出家，就對佛說：『我們的老師，已經被大仙所攝受，現在成了沙門；我們也樂意跟隨老師學習，只希望大仙，允許我們出家。』佛說：『善來比丘！』（他們的）鬚髮自然脫落，袈裟穿在身上，立刻成了沙門。於是世尊，就為他們轉了四諦法輪。當時五百弟子，遠離塵垢，得到了法眼清凈，成就了須陀洹果；漸漸修行，乃至也得到了阿羅漢果。當時迦葉，和五百弟子，把他們用來祭火的各種器具，全部都丟棄在尼連禪河中。師徒相互跟隨，跟隨佛陀而去。 當時迦葉的兩個弟弟，一個叫那提迦葉，一個叫伽耶迦葉，各自有二百五十個弟子，住在尼連禪河邊，在哥哥的下游。忽然看到他們的哥哥和弟子們，所用的祭火器具，都順著水流漂下來。心中非常驚愕，就自己想：『我哥哥現在發生了什麼不祥的事情，祭火的器具，現在順著水流漂下來，難道是被惡人所害了嗎？』當時兩個弟弟，奔跑著互相靠近，一起商議說：『我哥哥現在如果不是被惡人所害，這些東西怎麼會從水裡漂來呢？太痛苦了！太奇怪了！我們應該趕快一起去哥哥那裡。』他們就一起逆流而上，到了哥哥住的地方，空無一人。心中非常悲傷，不知道他們的哥哥和弟子們在哪裡。四處尋找，遇見了以前認識的人，就問他們說：『我的仙聖哥哥，和他的弟子們不知道在哪裡？』
English version: The Buddha said, 'Welcome, Bhikkhu!' (Kashyapa's) beard and hair fell off naturally, and the robe was put on his body, and he immediately became a Shramana. At that time, the World Honored One, according to (Kashyapa's) aptitude, extensively explained the Four Noble Truths. At that time, Kashyapa, after hearing the Dharma, was free from defilements, obtained the pure Dharma eye, and gradually became an Arhat. At that time, Kashyapa's five hundred disciples, seeing that their teacher had become a Shramana, were very happy in their hearts and also wanted to leave home, so they said to the Buddha, 'Our teacher has been accepted by the Great Immortal, and now he has become a Shramana; we are also happy to follow our teacher to learn, we only hope that the Great Immortal will allow us to leave home.' The Buddha said, 'Welcome, Bhikkhu!' (Their) beard and hair fell off naturally, and the robe was put on their body, and they immediately became Shramanas. Then the World Honored One turned the Wheel of the Four Noble Truths for them. At that time, the five hundred disciples, free from defilements, obtained the pure Dharma eye, and achieved the Srotapanna fruit; gradually practicing, they also attained the Arhat fruit. At that time, Kashyapa, and the five hundred disciples, discarded all the various tools they used to worship fire into the Neranjara River. The teacher and disciples followed each other, and followed the Buddha. At that time, Kashyapa's two younger brothers, one named Nadi Kashyapa, and the other named Gaya Kashyapa, each had two hundred and fifty disciples, living by the Neranjara River, downstream from their elder brother. Suddenly they saw their elder brother and his disciples, and the fire worship tools they used, all floating down the river. They were very shocked in their hearts, and thought to themselves, 'What misfortune has happened to my elder brother now, the fire worship tools are now floating down the river, could it be that he has been harmed by evil people?' At that time, the two younger brothers ran to each other, and discussed together, 'If my elder brother has not been harmed by evil people, how could these things have floated from the water? How painful! How strange! We should quickly go to our elder brother's place together.' They then went upstream together, and arrived at their elder brother's residence, which was empty and no one was there. They were very sad in their hearts, and did not know where their elder brother and his disciples were. They searched in all directions, and met an old acquaintance, and asked them, 'Where is my saintly elder brother, and his disciples?'
。汝見之不？』舊人答言：『汝仙聖兄，與諸弟子，棄事火具，皆悉往于瞿曇之所，出家學道。』
「是時二弟，聞此語已，心大懊惱，怪未曾有。又自念言：『云何棄于阿羅漢道，而復更求他余法耶？』即便馳往至其兄所。到已見兄並及眷屬，剃除鬚髮身披袈裟，即便跪拜，而問兄言：『兄本既是大阿羅漢，聰明智慧無與等者，名聞十方，莫不宗仰。何故於今自舍此道，還從人學？此非小事。』爾時迦葉，答其弟言：『我見世尊，成就大慈大悲，有三事奇特：一者、神通變化；二者、慧心清徹，決定成就一切種智；三者、善知人根，隨順攝受。以此事故，于佛法中，出家修道。我今雖復國王臣民，所見宗敬，世論機辯，無能折者，然非永絕生死之法；唯有如來所可演說，能盡生死。即值如是大聖之尊，而不自勵，師彼高勝，則是無心，亦為無眼。』二弟白言：『若如兄語，決定是成一切種智。我所知得皆是兄力，兄今既已從佛出家，我等亦愿隨順兄學。』即各語其諸弟子言：『我今欲同大兄，于佛法中，出家學道。汝意云何？』時諸弟子，即答師言：『我等所以得有知見，皆大師恩。大師若欲于佛法中而出家者，亦愿隨從
現代漢語譯本：『你看見了嗎？』舊人回答說：『你的仙聖兄長，和他的弟子們，都拋棄了祭火的器具，全都去了瞿曇那裡，出家學道。』 當時，兩個弟弟聽到這話后，心中非常懊惱，覺得從未有過這樣的事。他們又自言自語道：『為什麼捨棄阿羅漢的道，反而去追求其他法門呢？』於是他們立刻趕往哥哥那裡。到了之後，看到哥哥和他的眷屬都剃除了鬚髮，身披袈裟，他們立刻跪拜，問哥哥說：『哥哥原本是大阿羅漢，聰明智慧無人能比，名聲遠揚，無人不敬仰。為什麼現在要捨棄這條道路，反而去向別人學習呢？這可不是小事啊。』當時，迦葉回答他的弟弟們說：『我見到世尊，成就了大慈大悲，有三件奇特之處：第一，神通變化；第二，智慧清澈，必定成就一切種智；第三，善於瞭解人的根性，隨順引導。因為這些原因，我在佛法中出家修道。我雖然受到國王臣民的尊敬，世俗的辯論無人能駁倒我，但這並不是永遠斷絕生死的方法；只有如來所說的法，才能徹底了斷生死。既然遇到了這樣偉大的聖者，而不自我勉勵，向他學習高深的道理，那就是沒有心，也等於沒有眼睛。』兩個弟弟說：『如果像哥哥所說，那他一定是成就了一切種智。我們所知道的都是哥哥的功勞，哥哥現在既然已經跟隨佛陀出家，我們也願意跟隨哥哥學習。』他們各自對自己的弟子說：『我現在想和哥哥一起，在佛法中出家學道。你們覺得怎麼樣？』當時，弟子們回答老師說：『我們之所以能有見識，都是老師的恩德。老師如果想在佛法中出家，我們也願意跟隨。』
English version: 『Did you see him?』 The old man replied, 『Your saintly brother, along with his disciples, have abandoned their fire-worshipping tools and have all gone to Gautama to become monks and study the Way.』 At that time, the two younger brothers, upon hearing these words, felt greatly distressed and found it unprecedented. They thought to themselves, 『Why would he abandon the path of an Arhat and seek other teachings?』 They immediately rushed to their elder brother. Upon arriving, they saw their brother and his family had shaved their heads and donned robes. They immediately knelt and asked their brother, 『Brother, you were originally a great Arhat, with unmatched wisdom and intelligence, renowned in all directions, and revered by all. Why have you now abandoned this path and instead learn from others? This is no small matter.』 At that time, Kasyapa replied to his brothers, 『I have seen the World Honored One, who has attained great compassion and has three extraordinary qualities: first, supernatural powers and transformations; second, clear and pure wisdom, certain to achieve all-knowing wisdom; third, the ability to understand people's roots and guide them accordingly. For these reasons, I have become a monk and practice the Way in the Buddha's teachings. Although I am respected by kings and subjects, and no one can refute my worldly arguments, this is not a way to permanently end the cycle of birth and death. Only the teachings of the Tathagata can completely end birth and death. Having encountered such a great sage, if I do not strive to learn from him, it would be heartless and as if I had no eyes.』 The two younger brothers said, 『If it is as you say, then he must have achieved all-knowing wisdom. All that we know is due to your efforts. Now that you have become a monk under the Buddha, we also wish to follow you and learn.』 They each said to their disciples, 『I now wish to join my elder brother and become a monk in the Buddha's teachings. What do you think?』 At that time, the disciples replied to their teachers, 『All our knowledge and understanding comes from your kindness. If you wish to become a monk in the Buddha's teachings, we also wish to follow you.』
。』
「於是那提迦葉、伽耶迦葉，各與二百五十弟子，至於佛所，頭面禮足，而白佛言：『世尊唯愿，慈哀濟度我等。』佛言：『善來比丘。』鬚髮自落，袈裟著身，即成沙門。時那提迦葉、伽耶迦葉，又白佛言：『我諸弟子，今皆欲于佛法出家，唯愿世尊，垂愍聽許。』佛即答言：『善哉！善哉！』爾時世尊便呼：『善來比丘。』鬚髮自落，袈裟著身，即成沙門。爾時世尊，即為那提迦葉、伽耶迦葉，及諸弟子，現大神變；又應其心，而為說法，語言：『比丘！當知世間皆為貪慾、瞋恚、愚癡猛火之所燒炙。汝等往昔奉事三火既能絕棄，除此外惑。今三毒火，尚猶在身，宜速滅之。』時諸比丘，聞佛此語，于諸法中，遠塵離垢，得法眼凈。世尊又為廣說四諦，皆悉得於阿羅漢果。
「爾時世尊，心自念言：『頻毗娑羅王，往昔於我，有約誓言：「道若成者，愿先見度。」今日時至，宜應往彼滿其本願。』作此念已，即與迦葉兄弟及千比丘眷屬圍繞，往王舍城，詣頻毗娑羅王所。爾時頻毗娑羅王，昔以聚落，給優樓頻螺迦葉者。既見迦葉及其弟子，悉為沙門，即還啟王，說如此事。王與諸臣，既聞此語，心大驚怪，默然無聲。時外人民，聞此語已。各相謂言：『優樓頻螺迦葉，智慧深遠，無與等者
現代漢語譯本 『於是那提迦葉、伽耶迦葉，各自帶著二百五十名弟子，來到佛陀所在之處，他們以頭面觸地禮拜佛足，然後對佛說：『世尊，懇請您慈悲憐憫，救度我們。』佛陀說：『善來比丘。』他們的鬚髮自然脫落，袈裟自動穿在身上，立刻成爲了沙門。當時，那提迦葉、伽耶迦葉又對佛說：『我們所有的弟子，現在都想在佛法中出家，懇請世尊慈悲允許。』佛陀回答說：『好啊！好啊！』這時，世尊便呼喚：『善來比丘。』他們的鬚髮自然脫落，袈裟自動穿在身上，立刻成爲了沙門。當時，世尊為那提迦葉、伽耶迦葉以及他們的弟子們，展現了巨大的神通變化；又根據他們的心意，為他們說法，說道：『比丘們！應當知道世間都被貪慾、嗔恚、愚癡這猛烈的火焰所焚燒。你們過去侍奉三火，既然能夠斷絕拋棄，除去這些外在的迷惑。現在這三毒之火，仍然在你們身上，應該迅速熄滅它。』當時，眾比丘聽了佛陀這些話，在諸法中，遠離塵垢，得到了清凈的法眼。世尊又為他們廣泛地宣說了四諦，他們都證得了阿羅漢果。 『當時，世尊心中自念：『頻毗娑羅王，過去曾對我立下誓言：「如果我得道，希望先來度化我。」今天時機已到，應該前往那裡，滿足他的本願。』有了這個想法后，就帶著迦葉兄弟和一千名比丘眷屬，前往王舍城，去見頻毗娑羅王。當時，頻毗娑羅王，過去曾把一個村落，賜給優樓頻螺迦葉。當他看到迦葉和他的弟子們，都成了沙門，就立刻回去稟告國王，說了這件事。國王和大臣們，聽了這話，心中非常驚訝，沉默不語。當時，城外的人民，聽了這話后，都互相議論說：『優樓頻螺迦葉，智慧深遠，沒有人能與他相比』
English version 『Then Nadi Kasyapa and Gaya Kasyapa, each with two hundred and fifty disciples, came to where the Buddha was. They bowed their heads to the ground at his feet and said to the Buddha, 『World Honored One, we beseech you to have compassion and save us.』 The Buddha said, 『Welcome, monks.』 Their hair and beards fell off naturally, and their robes appeared on their bodies, and they immediately became monks. At that time, Nadi Kasyapa and Gaya Kasyapa again said to the Buddha, 『All of our disciples now wish to leave home in the Dharma of the Buddha. We beseech the World Honored One to compassionately allow it.』 The Buddha replied, 『Good! Good!』 At that time, the World Honored One then called out, 『Welcome, monks.』 Their hair and beards fell off naturally, and their robes appeared on their bodies, and they immediately became monks. At that time, the World Honored One displayed great supernatural powers for Nadi Kasyapa, Gaya Kasyapa, and their disciples; and according to their minds, he preached the Dharma to them, saying, 『Monks! You should know that the world is all burned by the fierce fires of greed, hatred, and delusion. You used to serve three fires, and since you were able to abandon and discard them, removing those external confusions. Now, these three poisons are still within you, and you should quickly extinguish them.』 At that time, the monks, upon hearing these words of the Buddha, in all dharmas, were far from dust and defilement, and obtained the pure Dharma eye. The World Honored One then extensively explained the Four Noble Truths to them, and they all attained the fruit of Arhatship. 『At that time, the World Honored One thought to himself, 『King Bimbisara, in the past, made a vow to me, saying, 「If you attain the Way, I wish to be the first to be saved.」 Today the time has come, and I should go there to fulfill his original vow.』 Having this thought, he then went with the Kasyapa brothers and a thousand monks as his retinue to Rajagriha, to see King Bimbisara. At that time, King Bimbisara had previously given a village to Uruvilva Kasyapa. When he saw that Kasyapa and his disciples had all become monks, he immediately returned to inform the king, and told him about this matter. The king and his ministers, upon hearing these words, were greatly astonished and remained silent. At that time, the people outside the city, upon hearing these words, all said to each other, 『Uruvilva Kasyapa, his wisdom is profound and no one can compare to him.』
。年又耆老，已得阿羅漢，云何反為瞿曇弟子？終無此理，乃可說言，沙門瞿曇為弟子耳。』爾時世尊，漸近王舍城，住于杖林。時優樓頻螺迦葉，即便遣其常所使人，白頻毗娑羅王言：『我今于佛法中，出家修道。今隨從佛，來至杖林。大王宜先禮拜供養。』王聞來信說此言已，方決定知優樓頻螺迦葉，為佛弟子，即敕嚴駕，與諸大臣，婆羅門，及人民眾，往詣佛所。至杖林外，王即下輿，除卻儀飾，步至佛前。
「爾時空中有天，而語王言：『如來今者在此林中，是諸天人最上福田，大王宜應恭敬供養。又應宣示國中人民，皆悉令其供養如來。』時王既聞彼天語已，心大歡喜，倍增踴躍。便進林中，遙見如來，相好莊嚴；又見優樓頻螺迦葉，兄弟三人，並其弟子，前後圍繞。如盛滿月處眾星中，步步踴悅，不能自勝，既至佛所，頭面禮足。而白佛言：『我是月種摩竭提王，名頻毗娑羅，世尊知不？』佛即答言：『善哉，大王！』於是頻毗娑羅王，卻坐一面。時婆羅門，及以大臣，諸人民眾，皆悉就座。
「爾時世尊，既見來眾皆安坐已；即以梵音，慰問頻毗娑羅王言：『大王！四大常安隱不？統理民務，無乃勞耶？』王即答言：『蒙世尊恩，幸得安隱
現代漢語譯本：『年紀又老，已經證得阿羅漢果位，怎麼反而成為瞿曇的弟子呢？絕對沒有這個道理，應該說，沙門瞿曇是他的弟子才對。』當時，世尊逐漸接近王舍城，住在杖林。這時，優樓頻螺迦葉就派遣他常用的使者，稟告頻毗娑羅王說：『我現在在佛法中出家修行。現在跟隨佛陀，來到杖林。大王應該先去禮拜供養。』國王聽到使者傳達的這些話后，才確定優樓頻螺迦葉是佛陀的弟子，於是命令準備車駕，與各位大臣、婆羅門以及人民大眾，一同前往佛陀所在之處。到達杖林外，國王就下車，除去儀仗裝飾，步行到佛陀面前。 當時，天空中有一位天人，對國王說：『如來現在在這片樹林中，是所有天人和人類最殊勝的福田，大王應該恭敬供養。還應該告知國內人民，都讓他們供養如來。』當時，國王聽了天人的話后，心中非常歡喜，更加興奮。便進入樹林中，遠遠地看見如來，相貌莊嚴；又看見優樓頻螺迦葉，兄弟三人，以及他們的弟子，前後圍繞著佛陀。就像一輪滿月處在眾星之中，他步步歡喜，不能自已，來到佛陀面前，頭面頂禮佛足。然後對佛陀說：『我是月種摩竭提國王，名叫頻毗娑羅，世尊知道嗎？』佛陀回答說：『很好，大王！』於是頻毗娑羅王，退坐在一旁。當時，婆羅門以及大臣，各位人民大眾，都各自就座。 當時，世尊看見來的人都安坐之後；就用清凈的梵音，慰問頻毗娑羅王說：『大王！四大（指地、水、火、風）還安穩嗎？治理國家政務，沒有感到勞累吧？』國王回答說：『蒙受世尊的恩德，幸好還安穩。』
English version: 'He is old and has already attained Arhatship, how could he become a disciple of Gautama? There is absolutely no such reason; it should be said that the Shramana Gautama is his disciple.' At that time, the World Honored One gradually approached Rajagriha and stayed in the Bamboo Grove. Then, Uruvilva Kashyapa sent his usual messenger to inform King Bimbisara, saying, 'I have now left home to practice the Dharma. I am now following the Buddha and have come to the Bamboo Grove. Your Majesty should first go to pay homage and make offerings.' Upon hearing these words from the messenger, the king was certain that Uruvilva Kashyapa was a disciple of the Buddha. He then ordered his carriage to be prepared and, along with his ministers, Brahmins, and the populace, went to where the Buddha was. Upon reaching the edge of the Bamboo Grove, the king alighted from his carriage, removed his ceremonial attire, and walked to the Buddha. At that time, a deva in the sky spoke to the king, saying, 'The Tathagata is now in this grove, the most supreme field of merit for all devas and humans. Your Majesty should respectfully make offerings. You should also inform the people of the kingdom, so that they may all make offerings to the Tathagata.' Upon hearing the deva's words, the king was greatly delighted and even more excited. He entered the grove and saw the Tathagata from afar, with his majestic and adorned appearance. He also saw Uruvilva Kashyapa and his two brothers, along with their disciples, surrounding the Buddha. It was like a full moon amidst the stars. He was filled with joy with every step, unable to contain himself. Upon reaching the Buddha, he prostrated himself at the Buddha's feet. He then said to the Buddha, 'I am King Bimbisara of Magadha, of the lunar lineage. Does the World Honored One know me?' The Buddha replied, 'Excellent, Your Majesty!' Then King Bimbisara retreated and sat to one side. At that time, the Brahmins, ministers, and the populace all took their seats. At that time, the World Honored One, seeing that all those who had come were seated, used his pure Brahma voice to inquire of King Bimbisara, 'Your Majesty! Are the four great elements (earth, water, fire, and wind) stable? Is governing the affairs of the state not tiring?' The king replied, 'Thanks to the grace of the World Honored One, I am fortunate to be stable.'
。』爾時頻毗娑羅王，及余大學婆羅門長者居士，大臣人民，既見迦葉，為佛弟子，自相謂言：『嗚呼！如來有大神力，智慧深遠，不可思議，乃能伏于如此之人，以為弟子。』爾時復有諸餘人眾，心自念言：『優樓頻螺迦葉，有大智慧，普為世人之所歸信，云何當爲沙門瞿曇，而作弟子？』心懷狐疑。
「爾時世尊，知彼心念，即語迦葉：『汝今宜應現諸神變。』於時迦葉，即升虛空，身上出水，身下出火；身上出火，身下出水；或現大身，滿虛空中；或復現小；或分一身，為無量身；或現入地，還復踴出；于虛空中，行住坐臥。舉眾見已，嘆未曾有，悉皆稱言：『第一大仙。』爾時迦葉，現此變已，即從空下，到于佛前，頭面禮足，而白佛言：『世尊實是天人之師，我今實是尊之弟子。』如是三說。佛即答言：『如是，如是！迦葉！汝於我法見何等利，棄捨火具，而出家耶？』於是迦葉，以偈答言：
「『我于昔日中， 所事火功德， 得生天人中， 受於五欲樂。 恒如是輪轉， 沒于生死海； 我見此過患， 所以棄捨之。 又復事火福， 得生天人中； 增長貪恚癡， 是故我遠離
現代漢語譯本：當時，頻毗娑羅王以及其他大學婆羅門、長者、居士、大臣和人民，看到迦葉成了佛的弟子，他們互相說道：『哎呀！如來有大神力，智慧深遠，不可思議，竟然能降伏這樣的人，使他成為弟子。』當時還有其他一些人，心裡想：『優樓頻螺迦葉有大智慧，普遍受到世人的信賴，怎麼會成為沙門瞿曇的弟子呢？』他們心中懷有疑惑。 這時，世尊知道他們的想法，就對迦葉說：『你現在應該顯現一些神通變化。』當時，迦葉就升到空中，身上出水，身下出火；身上出火，身下出水；有時現出巨大的身體，充滿虛空；有時又現出很小的身體；有時分出一個身體，變成無數個身體；有時顯現進入地下，又從地下跳出來；在空中行走、站立、坐著、躺著。眾人看到這些，都驚歎從未見過，都稱讚說：『第一大仙。』當時，迦葉顯現這些變化后，就從空中下來，來到佛前，頭面禮足，對佛說：『世尊確實是天人的導師，我確實是您的弟子。』這樣說了三次。佛就回答說：『是的，是的！迦葉！你從我的法中看到了什麼利益，才放棄了火具而出家呢？』於是，迦葉用偈語回答說： 『我過去所侍奉的火的功德，能使我生到天人之中，享受五欲之樂。 但總是這樣輪轉，沉沒在生死苦海中；我看到了這個過患，所以才捨棄它。 而且侍奉火的福報，雖然能使我生到天人之中； 卻增長了貪、嗔、癡，所以我要遠離它。』
English version: At that time, King Bimbisara, along with other great Brahmin scholars, elders, lay practitioners, ministers, and the people, upon seeing Kashyapa become a disciple of the Buddha, said to one another, 『Oh! The Tathagata has great divine power, profound wisdom, and is inconceivable, that he could subdue such a person and make him his disciple.』 At that time, there were also other people who thought in their hearts, 『Uruvilva Kashyapa has great wisdom and is universally trusted by the world, how could he become a disciple of the Shramana Gautama?』 They harbored doubts in their minds. Then, the World Honored One, knowing their thoughts, said to Kashyapa, 『You should now manifest some miraculous transformations.』 At that time, Kashyapa immediately ascended into the sky, with water emanating from his body and fire from below; then fire from his body and water from below; sometimes manifesting a large body, filling the void; sometimes manifesting a small body; sometimes dividing one body into countless bodies; sometimes appearing to enter the earth and then leaping out again; walking, standing, sitting, and lying in the sky. When the crowd saw this, they marveled at what they had never seen before, and all praised him, saying, 『The greatest of immortals.』 At that time, after Kashyapa manifested these transformations, he descended from the sky, came before the Buddha, bowed his head to the ground at his feet, and said to the Buddha, 『World Honored One, you are indeed the teacher of gods and humans, and I am indeed your disciple.』 He said this three times. The Buddha then replied, 『Yes, yes! Kashyapa! What benefit did you see in my Dharma that you abandoned your fire implements and left home?』 Thereupon, Kashyapa answered in verse: 『The merit of the fire I served in the past, allowed me to be born among gods and humans, enjoying the pleasures of the five desires. But I always revolve like this, sinking in the sea of birth and death; I saw this fault, so I abandoned it. Moreover, the blessings of serving fire, although they can cause me to be born among gods and humans; They increase greed, hatred, and delusion, therefore I will stay away from it.』
。 又復事火福， 為求將來生， 既已有生故， 必有老病死； 已見如此事， 是故棄火法。 施會修苦行， 及以事火福， 雖得生梵天， 此非究竟處； 以是因緣故， 所以棄事火。 我見如來法， 離生老病死， 究竟解脫處， 是故今出家。 如來真解脫， 為諸天人師， 以是因緣故， 歸依大聖尊。 如來大慈悲， 現種種方便， 及諸神通力， 而以引導我； 云何而復應， 奉事於火法？』
「爾時頻毗娑羅王，及諸大眾，聞優樓頻螺迦葉說此偈言，心大歡喜，于如來所，深生敬信，決定得知如來必成於一切種智，審知迦葉是佛弟子。爾時諸天，于虛空中，雨眾天花，作妙伎樂，異口同音唱言：『善哉！優樓頻螺迦葉，快說此偈。』爾時世尊，知諸大眾心意決定無復狐疑，又觀其根皆已成熟即為說法：『大王當知！此五陰身以識為本。因於識故，而生意根。以意根故，而生於色。而此色法，生滅不住。大王！若能如是觀者，則能于身，善知無常。如此觀身，不取身相，則能離我及於我所。若能觀色，離我我所，即知色生便是苦生。若知色滅便是苦滅。若人能作如此觀者，是名為解
現代漢語譯本 『又有人崇拜火神，是爲了求得來世的福報，既然已經有了生命，就必然會有衰老、疾病和死亡；我已經看清了這些事實，所以放棄了祭火的法門。 有人施捨、修行苦行，以及崇拜火神求福，即使能升到梵天，那裡也不是究竟的歸宿；因為這個緣故，所以我放棄了祭火。 我看到如來的教法，能脫離生老病死，是究竟解脫的地方，所以現在出家。 如來是真正的解脫者，是諸天和人類的導師，因為這個緣故，我歸依偉大的聖尊。 如來具有大慈悲心，示現種種方便法門，以及各種神通力量，來引導我；我怎麼還應該再去奉事祭火的法門呢？』 『當時，頻毗娑羅王和所有大眾，聽了優樓頻螺迦葉說的這首偈語，心中非常歡喜，對如來產生了深深的敬信，確信如來必定能成就一切種智，並且知道迦葉是佛的弟子。當時，諸天在虛空中，降下各種天花，演奏美妙的音樂，異口同聲地唱道：『太好了！優樓頻螺迦葉，說得太好了！』 當時，世尊知道大眾的心意已經堅定，不再有任何疑惑，又觀察到他們的根基都已經成熟，就為他們說法：『大王應當知道！這五陰之身是以識為根本。因為有識，所以產生意根。因為有意根，所以產生色法。而這色法，生滅不停。大王！如果能這樣觀察，就能對身體，清楚地知道它是無常的。這樣觀察身體，不執著于身體的表象，就能脫離『我』以及『我所』的執著。如果能觀察色法，脫離『我』和『我所』的執著，就知道色法的產生就是苦的產生。如果知道色法的滅亡就是苦的滅亡。如果有人能這樣觀察，就叫做解脫。』
English version 'Again, some worship fire for the sake of future blessings. Since there is already birth, there must be old age, sickness, and death. Having seen these things, I have abandoned the fire rituals. Some give alms, practice austerities, and worship fire for blessings. Even if they are born in the Brahma heaven, that is not the ultimate destination. For this reason, I have abandoned fire worship. I have seen the Dharma of the Tathagata, which is free from birth, old age, sickness, and death. It is the place of ultimate liberation, and therefore I now renounce the world. The Tathagata is the true liberator, the teacher of gods and humans. For this reason, I take refuge in the Great Sage. The Tathagata, with great compassion, manifests various skillful means and supernatural powers to guide me. How then should I still serve the fire rituals?' 'At that time, King Bimbisara and the assembly, hearing the verses spoken by Uruvilva Kasyapa, were greatly delighted. They developed deep faith in the Tathagata, and were certain that the Tathagata would attain all-knowing wisdom, and knew that Kasyapa was a disciple of the Buddha. At that time, the gods in the sky rained down heavenly flowers, played wonderful music, and in unison sang: 'Excellent! Uruvilva Kasyapa, you have spoken well!' At that time, the World Honored One, knowing that the minds of the assembly were firm and without doubt, and observing that their roots were mature, then taught them the Dharma: 'Great King, you should know that this five aggregates body is based on consciousness. Because of consciousness, the mind-base arises. Because of the mind-base, form arises. And this form, arises and ceases without stopping. Great King! If one can observe in this way, one can clearly know that the body is impermanent. Observing the body in this way, without clinging to the appearance of the body, one can be free from the attachment to 'self' and 'what belongs to self'. If one can observe form, free from the attachment to 'self' and 'what belongs to self', one knows that the arising of form is the arising of suffering. If one knows that the cessation of form is the cessation of suffering. If one can observe in this way, it is called liberation.'
。若人不能作斯觀者，是名為縛。法本無我及以我所。以倒想故，橫計有我及以我所，無有實法。若能斷此倒惑想者，則是解脫。』
「爾時頻毗娑羅王，心自思惟：『若謂眾生言有我者，而名為縛。一切眾生，皆悉無我。既無有我，誰受果報？』爾時世尊，知彼心念，即語之言：『一切眾生，所為善惡，及受果報，皆非我造，亦非我受。而今現有造作善惡受果報者，大王諦聽，當爲王說。大王！但以情塵識合，于境生染，累想滋繁。以是緣故，馳流生死，備受苦報。若於境無染，息其累想，則得解脫。以情塵識三事因緣，共起善惡，及受果報，更無別我。譬如鉆火，因手轉燧，得有火生。然彼火性，不從手生及以燧出，亦復不離手及燧鉆。彼情塵識，亦復如是。』
「時頻毗娑羅王，又自思惟：『若以情塵識和合故，而有善惡受果報者，便為常合，不應離絕；若不常合，是則為斷。』爾時世尊，知王心念，即便答言：『此情塵識，不常不斷。何以故？合故不斷，離故不常。譬如緣于地水因彼種子，而生芽葉。種子既謝，不得名常。生芽葉故，不得名斷。離於斷常故名中道。三事因緣，亦復如是。』爾時頻毗娑羅王，聞此法已，心開意解；于諸法中，遠塵離垢，得法眼凈
現代漢語譯本：如果有人不能這樣觀察，就叫做被束縛。法的本質是沒有『我』和『我所』的。因為顛倒的妄想，就橫生出有『我』和『我所』的念頭，其實並沒有真實的法。如果能夠斷除這種顛倒的迷惑妄想，那就是解脫。 當時，頻毗娑羅王心中思忖：『如果說眾生有『我』，就叫做被束縛。一切眾生，都是沒有『我』的。既然沒有『我』，那麼是誰在承受果報呢？』這時，世尊知道他心中的想法，就對他說：『一切眾生所做的善惡行為，以及所承受的果報，都不是『我』所造作，也不是『我』所承受。而現在確實有造作善惡並承受果報的，大王仔細聽，我將為你解說。大王！只是因為情、塵、識三者結合，對境產生染著，累積的妄想就更加繁多。因為這個緣故，才在生死中流轉，備受苦報。如果對境沒有染著，停止累積妄想，就能得到解脫。情、塵、識三者因緣和合，共同產生善惡，以及承受果報，並沒有另外一個『我』。譬如鉆木取火，因為手轉動鉆木器，才產生火。然而火的性質，不是從手產生，也不是從鉆木器出來，但也不是離開手和鉆木器而存在。情、塵、識三者，也是如此。』 當時，頻毗娑羅王又思忖：『如果因為情、塵、識和合，才有善惡和果報，那就應該是恒常和合，不應該分離斷絕；如果不是恒常和合，那就是斷滅。』這時，世尊知道他心中的想法，就回答說：『這情、塵、識，不是恒常，也不是斷滅。為什麼呢？因為和合，所以不是斷滅；因為分離，所以不是恒常。譬如依靠地、水和種子，才生長出芽葉。種子已經消亡，不能說是恒常。因為生長出芽葉，不能說是斷滅。離開斷滅和恒常，所以叫做中道。三者因緣和合，也是如此。』當時，頻毗娑羅王聽了這些佛法后，心中豁然開朗，對一切法，遠離塵垢，得到了法眼清凈。
English version: If a person cannot observe in this way, it is called being bound. The nature of Dharma is without a 『self』 and 『what belongs to self』. Because of deluded thoughts, one falsely conceives of a 『self』 and 『what belongs to self』, but there is no real Dharma. If one can cut off these deluded and confused thoughts, then that is liberation. At that time, King Bimbisara thought to himself: 『If it is said that sentient beings have a 『self』, then that is called being bound. All sentient beings are without a 『self』. Since there is no 『self』, then who receives the karmic retribution?』 At that time, the World Honored One, knowing his thoughts, said to him: 『All the good and evil actions that sentient beings do, and the karmic retribution they receive, are not created by a 『self』, nor are they received by a 『self』. But now there are indeed those who create good and evil and receive karmic retribution. Great King, listen carefully, and I will explain it to you. Great King! It is only because of the combination of feeling, object, and consciousness that attachment arises towards objects, and accumulated thoughts become more numerous. Because of this, one drifts in the cycle of birth and death, enduring all kinds of suffering. If there is no attachment to objects, and accumulated thoughts cease, then one can attain liberation. The three factors of feeling, object, and consciousness, through their causal relationship, jointly produce good and evil, and the reception of karmic retribution. There is no separate 『self』. For example, when fire is produced by drilling wood, it is because the hand turns the drill. However, the nature of fire does not come from the hand, nor does it come from the drill, but it also does not exist apart from the hand and the drill. The same is true for feeling, object, and consciousness.』 At that time, King Bimbisara again thought to himself: 『If good and evil and karmic retribution arise because of the combination of feeling, object, and consciousness, then they should be constantly combined and should not be separated; if they are not constantly combined, then that would be annihilation.』 At that time, the World Honored One, knowing his thoughts, replied: 『This feeling, object, and consciousness are neither constant nor annihilated. Why? Because of their combination, they are not annihilated; because of their separation, they are not constant. For example, relying on earth, water, and seeds, sprouts and leaves grow. Once the seed has perished, it cannot be called constant. Because sprouts and leaves grow, it cannot be called annihilation. Being apart from annihilation and constancy is called the Middle Way. The causal relationship of the three factors is also like this.』 At that time, King Bimbisara, having heard this Dharma, had his mind opened and understood; regarding all Dharmas, he was far from defilement and obtained the pure Dharma eye.
。八萬那由他婆羅門大臣人民，亦于諸法，遠塵離垢，得法眼凈。九十六萬那由他諸天，又于諸法，遠塵離垢，得法眼凈。
「時頻毗娑羅王，即從坐起，頂禮佛足，合掌白佛：『快哉！世尊！能捨轉輪聖王之位，出家學道，成一切種智。我昔愚癡，欲留世尊臨治小國，今睹慈顏，又聞正法，方懷慚愧，追悔昔過。唯愿世尊，以大慈悲，受我懺悔。我于昔日，白世尊言：「若得道時，愿先度我。」今日始蒙宿願成遂。荷世尊恩，得履道跡。我從今日，供養世尊及比丘僧，當令四事不使有乏。唯愿世尊，住于竹園，令摩竭提國，長夜獲安。』佛即答言：『善哉！大王！乃能捨於三不堅法，求三堅報；當令王愿得滿足也。』時頻毗娑羅王，知佛受請住竹園已，頂禮佛足，辭退而去。
「王還城已，即敕諸臣，令于竹園，起諸堂舍。種種莊飾，極令嚴麗，懸繒幡蓋，散花燒香。悉皆辦已，即便嚴駕，往至佛所，頭面禮足，而白佛言：『竹園僧伽藍，修理已畢；唯愿世尊，與比丘僧，哀愍我故，往住彼也。』爾時世尊，與諸比丘及無量諸天，前後圍繞，入王舍城
現代漢語譯本：八萬那由他的婆羅門大臣和人民，也在諸法中，遠離塵垢，得到了法眼清凈。九十六萬那由他的諸天，也在諸法中，遠離塵垢，得到了法眼清凈。 當時頻毗娑羅王，立即從座位起身，頂禮佛足，合掌對佛說：『太好了！世尊！您能捨棄轉輪聖王的地位，出家修道，成就一切種智。我過去愚癡，想讓世尊留下來治理小國，現在看到您慈祥的面容，又聽聞正法，才感到慚愧，追悔過去的過錯。只希望世尊，以大慈悲，接受我的懺悔。我過去曾對世尊說：「如果得道時，希望先度化我。」今天才蒙受宿願實現。承蒙世尊的恩德，得以走上修道的道路。我從今天起，供養世尊和比丘僧，一定使四事供養不會有缺乏。只希望世尊，住在竹園，使摩竭提國，長夜獲得安寧。』佛陀回答說：『很好！大王！你能夠捨棄三種不堅固的法，追求三種堅固的果報；應當使你的願望得到滿足。』當時頻毗娑羅王，知道佛陀接受邀請住在竹園后，頂禮佛足，告辭離去。 國王回到城裡后，立即命令各位大臣，在竹園建造各種堂舍。用各種方式裝飾，使其極其莊嚴華麗，懸掛絲綢幡蓋，散花焚香。一切都準備好后，就立即整備車駕，前往佛陀所在之處，頭面頂禮佛足，對佛陀說：『竹園僧伽藍，已經修繕完畢；只希望世尊，和比丘僧，可憐我，前往那裡居住。』當時世尊，和各位比丘以及無量諸天，前後圍繞，進入王舍城。
English version: Eighty million nayutas of Brahmin ministers and people, also in all dharmas, were far from dust and defilement, and attained the pure Dharma eye. Ninety-six million nayutas of devas, also in all dharmas, were far from dust and defilement, and attained the pure Dharma eye. At that time, King Bimbisara immediately rose from his seat, bowed at the Buddha's feet, and with palms joined, said to the Buddha: 'Excellent! World Honored One! You were able to give up the position of a wheel-turning sage king, leave home to cultivate the Way, and achieve all-knowing wisdom. I was foolish in the past, wanting to keep the World Honored One to govern a small country. Now, seeing your compassionate face and hearing the true Dharma, I feel ashamed and regret my past mistakes. I only hope that the World Honored One, with great compassion, will accept my repentance. I once said to the World Honored One, "If you attain the Way, I hope you will first liberate me." Today, my long-cherished wish has been fulfilled. I am grateful for the World Honored One's grace, that I may walk on the path of cultivation. From today on, I will provide for the World Honored One and the Sangha of monks, ensuring that the four requisites are not lacking. I only hope that the World Honored One will reside in the Bamboo Grove, so that the country of Magadha may have peace throughout the long night.' The Buddha replied: 'Excellent! Great King! You are able to give up the three impermanent dharmas and seek the three permanent rewards; your wish shall be fulfilled.' At that time, King Bimbisara, knowing that the Buddha had accepted the invitation to reside in the Bamboo Grove, bowed at the Buddha's feet and took his leave. After the king returned to the city, he immediately ordered his ministers to build various halls and dwellings in the Bamboo Grove. They decorated them in various ways, making them extremely solemn and magnificent, hanging silk banners and canopies, scattering flowers, and burning incense. When everything was ready, he immediately prepared his carriage and went to where the Buddha was, bowed his head to the ground at the Buddha's feet, and said to the Buddha: 'The Bamboo Grove Sangharama has been repaired; I only hope that the World Honored One, along with the Sangha of monks, will have compassion on me and come to reside there.' At that time, the World Honored One, with all the monks and countless devas surrounding him, entered the city of Rajagriha.
。當於如來蹈門閫時，城中樂器，不鼓自鳴；門狹更廣，門下更高；一切丘墟，皆悉平坦；臭穢塵垢，自然香凈；聾者得聽，啞者能言；盲者得視，狂者得正；拘癖疾病，普皆除愈；枯木發花，腐草榮秀；涸池增瀾，香風清靡；鳳雀孔翠，鳧雁鴛鴦，異類眾鳥，繽紛翔集，出和雅音；有如是等，種種祥瑞。既入城已，與頻毗娑羅王，俱往竹園。爾時諸天，滿虛空中；時王即便手執寶瓶，盛以香水，于如來前，而作是言：『我今以此竹園奉上如來及比丘僧，唯愿哀愍為我納受。』作此言已即便舍水。爾時世尊，默然受之，說偈咒愿：
「『若人能佈施， 斷除于慳貪； 若人能忍辱， 永離於瞋恚； 若人能造善， 則遠於愚癡； 能具此三行， 速至般涅槃。 若有貧窮人， 無財可佈施； 見他修施時， 而生隨喜心； 隨喜之福報， 與施等無異。』
「爾時婆羅門大臣，及餘人民，見王奉施如來僧伽藍，皆悉踴躍，生隨喜心。爾時頻毗娑羅王，施僧伽藍已，心大歡喜，頭面禮足，退還所住。閻浮提中，諸王見佛，頻毗娑羅王，最為其首。諸僧伽藍，竹園僧伽藍，最為其始
現代漢語譯本：當如來踏入門檻時，城中的樂器無需敲擊便自行鳴響；狹窄的門變得寬闊，門檻也變得更高；一切丘陵廢墟都變得平坦；污穢的臭氣和塵垢自然變得香潔；聾子能夠聽到聲音，啞巴能夠說話；盲人能夠看見東西，瘋癲的人恢復正常；各種疾病都普遍得到治癒；枯木開出花朵，腐爛的草也變得茂盛；乾涸的池塘涌起波瀾，清香的風輕輕吹拂；鳳凰、孔雀、翠鳥、野鴨、鴛鴦等各種不同的鳥類，紛紛聚集飛翔，發出和諧悅耳的聲音；出現諸如此類的種種祥瑞。進入城中后，與頻毗娑羅王一同前往竹園。那時，諸天佈滿天空；國王隨即手持寶瓶，盛滿香水，在如來面前說道：『我今天將這竹園奉獻給如來和比丘僧團，希望您慈悲憐憫，接受我的供奉。』說完便傾倒了香水。這時，世尊默然接受了供奉，並說了偈語祝願： 『如果有人能夠佈施，就能斷除慳吝貪婪；如果有人能夠忍辱，就能永遠遠離嗔恨；如果有人能夠行善，就能遠離愚癡；能夠具備這三種行為，就能迅速到達涅槃。如果有人貧窮，沒有財物可以佈施；當看到別人行佈施時，能夠生起隨喜之心；隨喜的福報，與佈施的福報沒有差別。』 那時，婆羅門大臣和其他人民，看到國王奉獻僧伽藍給如來，都非常高興，生起了隨喜之心。那時，頻毗娑羅王奉獻僧伽藍后，心中非常歡喜，頭面禮拜佛足，退回自己的住所。在閻浮提中，諸王見到佛陀，頻毗娑羅王是第一位。在所有僧伽藍中，竹園僧伽藍是最早的。
English version: When the Tathagata stepped over the threshold, the musical instruments in the city played without being struck; the narrow gate became wide, and the threshold became higher; all hills and ruins became flat; the foul odors and dust naturally became fragrant and clean; the deaf could hear, the mute could speak; the blind could see, and the insane became sane; all kinds of diseases were universally cured; withered trees blossomed, and rotten grass flourished; dried-up ponds surged with waves, and fragrant breezes gently blew; phoenixes, peacocks, kingfishers, wild ducks, mandarin ducks, and various other birds gathered and flew about, emitting harmonious and pleasant sounds; there appeared various auspicious signs such as these. After entering the city, he went to the Bamboo Grove with King Bimbisara. At that time, the heavens filled the sky; the king then held a precious vase, filled with fragrant water, and said before the Tathagata: 'Today, I offer this Bamboo Grove to the Tathagata and the community of monks, hoping that you will compassionately accept my offering.' Having said this, he poured out the fragrant water. At this time, the World Honored One silently accepted the offering and spoke a verse of blessing: 'If one can give alms, one can cut off stinginess and greed; if one can be patient, one can forever be free from anger; if one can do good, one can be far from ignorance; if one can possess these three actions, one can quickly reach Nirvana. If one is poor and has no wealth to give; when seeing others giving alms, one can generate a joyful heart; the merit of rejoicing is no different from the merit of giving.' At that time, the Brahmin ministers and other people, seeing the king offering the Sangharama to the Tathagata, were all very happy and generated a joyful heart. At that time, King Bimbisara, after offering the Sangharama, was very happy in his heart, bowed his head to the Buddha's feet, and returned to his residence. Among the kings in Jambudvipa who saw the Buddha, King Bimbisara was the first. Among all the Sangharamas, the Bamboo Grove Sangharama was the first.
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「爾時世尊與諸比丘，住竹園僧伽藍；於時王舍城中，有二婆羅門，聰明利根，有大智慧；于諸書論，無不通達，辯才論議，莫能摧伏。一姓拘栗，名優波室沙，母名舍利故，舉世喚為舍利弗。二姓目揵連，名目揵羅夜那。各有一百弟子，普為國人之所宗仰。二人互共以為親友，極相愛重，咸共誓言：『若先得聞諸妙法者，要相開悟，無得吝惜。』
「爾時阿舍婆耆比丘，著衣持缽，入村乞食，善攝諸根，威儀庠序；路人見者，皆生恭敬。時舍利弗，忽于路次，逢見阿舍婆耆，善攝諸根，威儀庠序。彼舍利弗，善根既熟，見阿舍婆耆，心大歡喜，踴躍遍身，停步瞻視，不能暫舍。即便問言：『我意觀汝，似新出家，而能如此，攝諸情根。欲有所問，唯愿見答。汝今大師，其名何等？有所教誡，演說何法？』時阿舍婆耆，即便安庠，而答之言：『我之大師，得一切種智，是甘蔗種天人之師，相好智慧，及神通力，無與等者。我既年幼，學道日淺，豈能宣說如來妙法。然以所知，當爲汝說。』即說偈言：
「『一切諸法本， 因緣生無主； 若能解此者， 則得真實道。』
「時舍利弗，聞阿舍婆耆說此偈已，即于諸法，遠塵離垢，得法眼凈
當時，世尊與眾比丘住在竹園僧伽藍。那時，在王舍城中有兩位婆羅門，他們聰明敏銳，具有大智慧。對於各種典籍論著，沒有不通曉的，辯論起來，沒有人能駁倒他們。一位姓拘栗，名叫優波室沙，因為母親名叫舍利，所以世人都稱他為舍利弗。另一位姓目揵連，名叫目揵羅夜那。他們各自有一百位弟子，普遍受到國人的尊敬和仰慕。兩人互相視為親密朋友，非常愛重對方，都發誓說：『如果誰先聽到美妙的佛法，一定要互相開導，不能吝惜。』 當時，阿舍婆耆比丘穿著僧衣，拿著缽，進入村莊乞食。他善於攝持諸根，威儀莊重有序。路人見到他，都心生恭敬。當時，舍利弗在路上，偶然遇見阿舍婆耆，見他善於攝持諸根，威儀莊重有序。舍利弗善根已經成熟，見到阿舍婆耆，心中非常歡喜，激動得渾身顫抖，停下腳步注視著他，不願片刻離開。他立刻問道：『我看你，好像是新出家的人，卻能如此攝持情根。我有些問題想問，希望你能回答。你現在的大師，他的名字是什麼？他有什麼教誨，演說的是什麼法？』當時，阿舍婆耆安詳地回答說：『我的大師，證得一切種智，是甘蔗種族的導師，也是天人的導師。他的相好、智慧和神通力，沒有人能與他相比。我年紀還小，學道時間尚淺，怎麼能宣說如來的妙法呢？但是，我所知道的，可以為你講說。』於是，他說了偈語： 『一切諸法本，因緣生無主；若能解此者，則得真實道。』 當時，舍利弗聽了阿舍婆耆說的這個偈語后，立刻對諸法遠離塵垢，得到了法眼清凈。
At that time, the World Honored One was dwelling with the monks in the Bamboo Grove Monastery. At that time, in the city of Rajagriha, there were two Brahmins, intelligent and sharp-witted, possessing great wisdom. They were versed in all scriptures and treatises, and no one could refute them in debate. One was named Kuli, called Upatishya, and because his mother was named Sharika, the world called him Shariputra. The other was named Maudgalyayana, of the Maudgalyayana clan. Each had one hundred disciples, and they were universally revered and admired by the people of the country. The two regarded each other as close friends, loved and respected each other deeply, and vowed together: 'If either of us first hears the wonderful Dharma, we must enlighten each other, and not be stingy.' At that time, the Bhikshu Ashvajit, wearing his robes and carrying his bowl, entered the village to beg for food. He was skilled in controlling his senses, and his demeanor was dignified and orderly. Those who saw him on the road all felt respect. At that time, Shariputra, on the road, happened to meet Ashvajit, and seeing that he was skilled in controlling his senses and his demeanor was dignified and orderly. Shariputra's good roots were already mature, and upon seeing Ashvajit, his heart was filled with great joy, his whole body trembled with excitement, he stopped and gazed at him, unwilling to leave for even a moment. He immediately asked: 'I see that you seem to be newly ordained, yet you are able to control your senses so well. I have some questions to ask, and I hope you will answer them. Who is your master, what is his name? What are his teachings, and what Dharma does he expound?' At that time, Ashvajit calmly replied: 'My master has attained all-knowing wisdom, he is the teacher of the Sugarcane race and the teacher of gods and humans. His marks, wisdom, and supernatural powers are unmatched. I am still young, and my practice is shallow, how can I expound the wonderful Dharma of the Tathagata? However, what I know, I will tell you.' Then, he spoke the verse: 'All dharmas arise from causes, without a master; if one can understand this, one will attain the true path.' At that time, after Shariputra heard this verse spoken by Ashvajit, he immediately became free from defilement regarding all dharmas, and attained the pure Dharma eye.
。見道跡已，心大踴躍，身諸情根，皆悉悅預，而自念言：『一切眾生，悉著於我，所以輪迴，在於生死。若除我想，即於我所，亦皆得離。譬如日光，能破于闇，無我之想，亦復如是，悉能破於我見闇障。我從昔來，所可修學，皆為邪見。唯今所得，是正真道。』作此念已，禮阿舍婆耆足，還歸所止。時阿舍婆耆，至前乞食，訖還竹園。時舍利弗，還至住處。
「時目揵羅夜那，善根已熟，見舍利弗，諸根寂定，威儀庠序，顏容怡悅，異於常日。即便問言：『我今觀汝，諸根顏貌，與常有異，必當已得甘露妙法。我昔與汝共結誓言，若聞妙法，要相啟悟。汝有所得，愿為我說。』時舍利弗，即便答言：『我今實已得甘露法。』目揵羅夜那聞已，歡喜無量，嘆言：『善哉！時為我說。』舍利弗言：『我今出行逢一比丘，執持衣缽，入村乞食，諸根寂靜，威儀庠序。我既見已，深生恭敬，既到其所，而問之言：「我意觀汝，似新出家，而能如此，攝諸情根。欲有所問，唯愿見答。汝今大師，其名何等？有所教誡，演說何法？」時阿舍婆耆，即便安庠，而見答言：「我之大師，得一切種智，是甘蔗種天人之師。相好智慧，及神通力，無與等者。我既年幼，學道日淺，豈能宣說如來妙法。然以所知，當爲汝說
現代漢語譯本：見到道跡后，心中大為歡喜，身體的各個感官都感到愉悅，並且自己想到：『一切眾生，都執著于「我」，所以才在生死中輪迴。如果去除「我」的執著，那麼對於「我所」的執著，也都能脫離。譬如日光，能夠破除黑暗，「無我」的觀念，也像這樣，能夠破除「我見」的黑暗障礙。我從前所修學的，都是邪見。只有現在所得到的，才是真正正確的道路。』產生這個想法后，禮拜了阿舍婆耆的腳，回到自己住的地方。當時阿舍婆耆，到前面去乞食，結束后回到竹園。當時舍利弗，回到住處。 現代漢語譯本：當時目犍連，善根已經成熟，看到舍利弗，各個感官都平靜安定，威儀莊重有序，容貌喜悅，與平常不同。就問他說：『我今天看你，各個感官和容貌，與平常不同，必定是已經得到了甘露妙法。我以前和你共同發誓，如果聽到妙法，一定要互相告知。你有所得，希望為我講說。』當時舍利弗，就回答說：『我現在確實已經得到了甘露法。』目犍連聽了之後，歡喜無量，讚歎說：『太好了！請為我講說。』舍利弗說：『我今天出門遇到一位比丘，拿著衣缽，進入村莊乞食，各個感官平靜，威儀莊重有序。我看到后，深深地產生恭敬心，到他那裡，就問他說：「我看你，好像是新出家，卻能這樣，收攝各個感官。想問你一些問題，希望你能回答。你現在的大師，他的名字是什麼？有什麼教誨，演說的是什麼法？」當時阿舍婆耆，就安詳地回答說：「我的大師，得到了一切種智，是甘蔗種族的天人導師。相貌美好，智慧和神通力量，沒有誰能比得上。我年紀還小，學道時間尚淺，怎麼能宣說如來的妙法呢？但是以我所知道的，可以為你講說。」』
English version: Having seen the path, his heart leaped with joy, and all his senses were delighted. He thought to himself, 'All sentient beings are attached to the 'self,' which is why they are caught in the cycle of birth and death. If I remove the attachment to 'self,' then the attachment to 'what belongs to self' will also be released. Just as sunlight can dispel darkness, the concept of 'no-self' is also like that, able to break through the darkness of the 'self-view' obstacle. All that I have practiced in the past was based on wrong views. Only what I have attained now is the truly correct path.' Having had this thought, he bowed at the feet of Ashvajit and returned to his dwelling. At that time, Ashvajit went to beg for alms and then returned to the Bamboo Grove. At that time, Shariputra returned to his dwelling. English version: At that time, Maudgalyayana, whose good roots were ripe, saw that Shariputra's senses were calm and settled, his demeanor was dignified and orderly, and his countenance was joyful, different from usual. He immediately asked, 'I see that your senses and appearance are different from usual, you must have attained the nectar of the wonderful Dharma. I made a vow with you in the past that if we heard the wonderful Dharma, we would inform each other. If you have attained something, please tell me.' At that time, Shariputra replied, 'I have indeed attained the nectar of the Dharma.' Upon hearing this, Maudgalyayana was immeasurably joyful and exclaimed, 'Excellent! Please tell me.' Shariputra said, 'Today, I went out and met a monk, holding his robe and bowl, entering a village to beg for alms. His senses were calm, and his demeanor was dignified and orderly. When I saw him, I deeply respected him. I went to him and asked, 「I see that you seem to be newly ordained, yet you are able to control your senses like this. I would like to ask you some questions, and I hope you will answer. What is the name of your master? What are his teachings, and what Dharma does he expound?」 At that time, Ashvajit calmly replied, 「My master has attained all-knowing wisdom, and he is the teacher of gods and humans of the sugarcane lineage. His appearance is beautiful, his wisdom and supernatural powers are unmatched. I am still young, and my practice is shallow, how can I expound the wonderful Dharma of the Tathagata? However, to the extent of what I know, I will tell you.」'
。」即說偈言：
「『「一切諸法本， 因緣生無主； 若能解此者， 即得真實道。」』
「爾時目揵羅夜那，聞舍利弗說此語已，即于諸法，遠塵離垢，得法眼凈。爾時舍利弗，與目揵羅夜那，各于佛法，得甘露已，共相謂言：『我等已於佛法，各得利益，今者宜應共往佛所，求索出家。』作此語已，各喚弟子，而語之言：『我等今者已於佛法，得甘露味，唯有此法，是出世道。我今欲往求佛出家。汝等云何？』諸弟子等，答其師言：『我等今者有所知見，皆大師力。師若出家，我悉隨從。』於是二人，即將二百弟子，往詣竹園。既入門已，遙見如來，相好莊嚴，諸比丘眾，前後圍繞，心大歡喜，踴躍遍身。
「爾時世尊，見舍利弗，及目揵羅夜那，與諸弟子，相隨來已，告諸比丘：『汝等當知，今此二人，將諸弟子，來至我所，欲求出家。一名舍利弗，一名目揵羅夜那；當於我法中，為上弟子。舍利弗者，于智慧中，最為第一。目揵羅夜那者，于神通中，復為無上。』至佛所已，頭面禮足，而白佛言：『我于佛法，已得道跡，樂欲出家，愿時聽許。』爾時世尊，即便喚言：『善來比丘。』鬚髮自落，袈裟著身，即成沙門
現代漢語譯本：於是，他說了偈語： 『「一切諸法，其本性是因緣和合而生，沒有主宰； 如果能夠理解這個道理，就能證得真實的道。」』 當時，目犍連聽到舍利弗說這些話后，立刻對一切諸法，遠離塵垢，得到了清凈的法眼。當時，舍利弗和目犍連，各自在佛法中得到了甘露的滋味后，互相說道：『我們已經在佛法中各自得到了利益，現在應該一起去佛那裡，請求出家。』說完這些話后，各自叫來自己的弟子，對他們說：『我們現在已經在佛法中，得到了甘露的滋味，只有這個法，才是出世之道。我現在想要去請求佛陀出家。你們覺得怎麼樣？』弟子們回答他們的老師說：『我們現在所知道的見解，都是老師的力量。如果老師出家，我們都跟隨。』於是，他們二人就帶著二百名弟子，前往竹園。進入竹園后，遠遠地看見如來，相貌莊嚴，眾比丘前後圍繞，心中非常歡喜，全身都感到興奮。 當時，世尊看見舍利弗和目犍連，帶著弟子們一起來到這裡，就告訴眾比丘：『你們應當知道，現在這兩個人，帶著弟子們，來到我這裡，想要請求出家。一個名叫舍利弗，一個名叫目犍連；他們將會在我的法中，成為最上首的弟子。舍利弗在智慧方面，最為第一。目犍連在神通方面，又是無上的。』他們來到佛陀面前后，頭面頂禮佛足，對佛說：『我們在佛法中，已經得到了道的軌跡，樂意出家，希望佛陀允許。』當時，世尊就說：『善來比丘。』他們的鬚髮自然脫落，袈裟穿在身上，立刻就成了沙門。
English version: Then he spoke in verse: '「All dharmas by nature, arise from conditions, without a master; If one can understand this, one attains the true path.」' At that time, Maudgalyayana, having heard Shariputra speak these words, immediately, regarding all dharmas, was far from dust and defilement, and attained the pure Dharma eye. At that time, Shariputra and Maudgalyayana, each having obtained the taste of nectar in the Buddha's Dharma, said to each other: 『We have each obtained benefit in the Buddha's Dharma, now we should go together to the Buddha, and request to leave home.』 Having said these words, each called their disciples, and said to them: 『We have now obtained the taste of nectar in the Buddha's Dharma, and only this Dharma is the path to liberation. I now wish to go and request the Buddha to leave home. What do you think?』 The disciples answered their teachers: 『All the knowledge and views we have now are due to the power of the teachers. If the teachers leave home, we will all follow.』 Thereupon, the two of them, taking two hundred disciples, went to the Bamboo Grove. Having entered the gate, they saw the Tathagata from afar, with his majestic appearance, surrounded by the assembly of monks, and their hearts were filled with great joy, and their whole bodies were thrilled. At that time, the World Honored One, seeing Shariputra and Maudgalyayana, with their disciples, coming together, told the monks: 『You should know that these two people, with their disciples, have come to me, wishing to request to leave home. One is named Shariputra, and the other is named Maudgalyayana; they will be the foremost disciples in my Dharma. Shariputra is the foremost in wisdom. Maudgalyayana is unsurpassed in supernatural powers.』 Having arrived before the Buddha, they bowed their heads to his feet, and said to the Buddha: 『We have already obtained the traces of the path in the Buddha's Dharma, and we are happy to leave home, we hope the Buddha will allow it.』 At that time, the World Honored One said: 『Welcome, monks.』 Their hair and beards fell off naturally, and the robes were on their bodies, and they immediately became shramanas.
。時彼二百弟子，既見其師成沙門已，俱白佛言：『我等亦欲隨師出家，唯愿世尊，垂愍聽許。』於是世尊，即復喚言：『善來比丘。』鬚髮自落，袈裟著身，即成沙門。爾時世尊，為舍利弗及目揵羅夜那，廣說四諦，二人即得阿羅漢果。又復為彼二百弟子，廣說四諦，即于諸法，遠塵離垢，得法眼凈，乃至亦成阿羅漢果。爾時世尊，即與一千二百五十比丘，皆大阿羅漢，于摩竭提國，廣利眾生。諸比丘中多有人名目干羅夜那世尊故，名此目揵羅夜那，為大目揵羅夜那。
「爾時偷羅厥叉國，有一婆羅門，名曰迦葉，有三十二相，聰明智慧，誦四毗陀經，一切書論，無不通達，極大巨富，善能佈施。其婦端正，舉國無雙。二人自然無有欲想，乃至亦不同宿一室。久于往昔，種善根故，不樂在家受五欲樂。日夜思惟，厭離世間，精勤求訪出家之法。如是推尋不能得已，即舍家事，入于山林，心念口言：『諸佛如來，出家修道，我今亦當隨佛出家。』即便脫去金縷織成珍寶之衣，價直百千兩金，而著壞色納衣，自剃鬚發。爾時諸天，于虛空中，既見迦葉自出家已。而語之言：『善男子！甘蔗種族，白凈王子，其名薩婆悉達，出家學道，成一切種智，舉世號為釋迦牟尼佛
當時，那二百個弟子，看到他們的老師已經成為沙門后，都對佛說：『我們也想跟隨老師出家，只希望世尊慈悲允許。』於是世尊就再次呼喚他們說：『善來比丘。』他們的鬚髮自然脫落，袈裟穿在身上，立刻就成了沙門。當時，世尊為舍利弗和目犍連廣講四諦，二人立刻證得阿羅漢果。又為那二百個弟子廣講四諦，他們立刻在諸法中，遠離塵垢，得到法眼清凈，乃至也成就了阿羅漢果。當時，世尊就和一千二百五十個比丘，都是大阿羅漢，在摩揭陀國，廣泛利益眾生。眾比丘中，很多人名字叫目犍連，世尊因此稱這個目犍連為大目犍連。 當時，在偷羅厥叉國，有一個婆羅門，名叫迦葉，有三十二相，聰明智慧，能誦四部吠陀經，一切書籍論著，沒有不通達的，極其富有，善於佈施。他的妻子端莊美麗，舉國無雙。二人自然沒有慾望，甚至不同住一室。因為過去很久以前種下善根的緣故，不喜歡在家享受五欲之樂。日夜思惟，厭離世間，精勤尋求出家的方法。這樣推求卻不能得到，就捨棄家事，進入山林，心中唸誦口中說道：『諸佛如來，出家修道，我現在也應當跟隨佛出家。』隨即脫下用金線織成的珍寶衣服，價值百千兩黃金，而穿上破舊的衲衣，自己剃去鬚髮。當時諸天在虛空中，看到迦葉自己出家后，就對他說：『善男子！甘蔗種族，白凈王子，他的名字叫薩婆悉達，出家學道，成就一切種智，世人稱他為釋迦牟尼佛。』
At that time, the two hundred disciples, having seen their teacher become a śrāmaṇa, all said to the Buddha: 『We also wish to follow our teacher into homelessness, we only hope that the World Honored One will compassionately grant us permission.』 Thereupon, the World Honored One again called out to them, saying: 『Welcome, Bhikṣus.』 Their hair and beards fell off by themselves, the kāṣāya robes appeared on their bodies, and they immediately became śrāmaṇas. At that time, the World Honored One extensively explained the Four Noble Truths to Śāriputra and Maudgalyāyana, and the two immediately attained the fruit of Arhatship. He also extensively explained the Four Noble Truths to those two hundred disciples, and they immediately, in all dharmas, were far from dust and defilement, attained the purity of the Dharma Eye, and even attained the fruit of Arhatship. At that time, the World Honored One, together with one thousand two hundred and fifty Bhikṣus, all great Arhats, extensively benefited sentient beings in the country of Magadha. Among the Bhikṣus, many had the name Maudgalyāyana, therefore the World Honored One called this Maudgalyāyana, Mahāmaudgalyāyana. At that time, in the country of Turakṣa, there was a Brahmin named Kāśyapa, who possessed the thirty-two marks, was intelligent and wise, could recite the four Vedas, and was versed in all books and treatises. He was extremely wealthy and generous in giving. His wife was beautiful and unmatched in the country. The two of them naturally had no desires, and did not even share the same room. Because of the good roots they had planted long ago, they did not enjoy the five desires of household life. Day and night, they contemplated, weary of the world, and diligently sought the way to leave home. Having sought in this way but not finding it, they abandoned their household affairs and entered the mountains and forests, reciting in their hearts and saying with their mouths: 『The Buddhas, the Tathāgatas, leave home to cultivate the Way, and now I too should follow the Buddha into homelessness.』 Immediately, he took off his precious clothes woven with gold thread, worth hundreds of thousands of gold pieces, and put on worn-out patched robes, and shaved his own hair and beard. At that time, the devas in the sky, having seen Kāśyapa leave home by himself, said to him: 『Good man! The scion of the sugarcane race, the pure prince, whose name is Sarvasiddhārtha, has left home to study the Way, has attained all-knowing wisdom, and is known throughout the world as Śākyamuni Buddha.』
。今者與千二百五十阿羅漢，在王舍城竹園中住。』
「爾時迦葉，聞天語已，歡喜踴躍，身毛皆豎，即便往趣竹園僧伽藍。爾時世尊，知其當來，而自思惟：『觀其善根，宜往度之。』作此念已，即行逆之到子兜婆，而逢迦葉。時彼迦葉，既見相好威儀特尊，即便合掌，而作此言：『世尊實是一切種智，實是慈悲，濟眾生者；實是一切所歸依處。』即便五體投地，頂禮佛足，而白佛言：『世尊今者是我大師；我是弟子。』如是三說。佛即答言：『如是迦葉，我是汝師；汝是我弟子。』佛又語言：『迦葉當知，若人實非一切種智，而欲受汝為弟子者，頭則破裂，以為七分。』又復告言：『善哉迦葉！快哉迦葉！當知五受陰身是大苦聚。』於時迦葉，聞此言已，即便見諦，乃至得於阿羅漢果。爾時世尊，即與迦葉，俱還竹園。以此迦葉，有大威德，智慧聰明，是故名之為大迦葉。」
爾時世尊，告諸比丘：「普光如來，出興世時，善慧仙人，豈異人乎？即我身是。緣路所遇五百外道，所共論議，及隨喜者，今此會中優樓頻螺迦葉兄弟，及其眷屬千比丘是。時賣花女者，今耶輸陀羅是。善慧仙人，發佈地時，傍有二人，掃佛前地，及二百人，隨喜助者，今此會中，舍利弗、大目揵羅夜那，並二百弟子比丘是
『現在，（佛陀）與一千二百五十位阿羅漢，住在王舍城的竹林精舍中。』 當時，迦葉聽到天上的聲音后，歡喜雀躍，全身汗毛都豎了起來，立刻前往竹林精舍。那時，世尊知道他將要到來，心中思忖：『觀察他的善根，應該去度化他。』這樣想著，就逆著方向走到子兜婆，遇到了迦葉。當時，迦葉看到佛陀相貌莊嚴，威儀殊勝，就合起手掌，說道：『世尊確實是一切種智，確實是慈悲的，救濟眾生的人；確實是一切眾生所歸依之處。』隨即五體投地，頂禮佛足，並對佛說：『世尊現在是我的大師；我是弟子。』這樣說了三次。佛陀回答說：『是的，迦葉，我是你的老師；你是我的弟子。』佛陀又說：『迦葉應當知道，如果有人不是真正的一切種智，卻想收你為弟子，他的頭就會破裂成七份。』又告訴他說：『善哉迦葉！快哉迦葉！應當知道五受陰身是巨大的苦聚。』當時，迦葉聽到這些話后，立刻見到了真諦，乃至證得了阿羅漢果。那時，世尊就和迦葉一起回到竹林精舍。因為迦葉有大威德，智慧聰明，所以被稱為大迦葉。」 當時，世尊告訴眾比丘：『普光如來出世時，善慧仙人，難道是別人嗎？就是我自身。在路上遇到的五百外道，與他們辯論，以及隨喜的人，就是現在法會中的優樓頻螺迦葉兄弟，以及他們的眷屬一千比丘。當時賣花女，就是現在的耶輸陀羅。善慧仙人鋪頭髮在地上時，旁邊有兩個人，掃佛前地，以及二百個隨喜幫助的人，就是現在法會中的舍利弗、大目犍連，以及二百弟子比丘。』
'Now, (the Buddha) is dwelling in the Bamboo Grove Monastery in Rajagriha with one thousand two hundred and fifty Arhats.' At that time, Kasyapa, having heard the heavenly voice, was filled with joy and excitement, his body hair stood on end, and he immediately went to the Bamboo Grove Monastery. At that time, the World Honored One, knowing that he was about to come, thought to himself: 'Observing his good roots, it is appropriate to go and convert him.' Having thought this, he went in the opposite direction to the place called Subhaga, and met Kasyapa. At that time, Kasyapa, seeing the Buddha's majestic appearance and dignified demeanor, joined his palms and said: 'The World Honored One is indeed the all-knowing one, truly compassionate, the one who saves all beings; truly the refuge of all beings.' He then prostrated himself on the ground, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One, you are now my master; I am your disciple.' He said this three times. The Buddha replied: 'Yes, Kasyapa, I am your teacher; you are my disciple.' The Buddha also said: 'Kasyapa, you should know that if someone is not truly all-knowing, yet wishes to accept you as a disciple, his head will split into seven pieces.' He further told him: 'Well done, Kasyapa! Excellent, Kasyapa! You should know that the five aggregates of clinging are a great mass of suffering.' At that time, Kasyapa, having heard these words, immediately saw the truth, and even attained the fruit of Arhatship. At that time, the World Honored One returned to the Bamboo Grove Monastery with Kasyapa. Because Kasyapa had great power and wisdom, he was called Mahakasyapa. At that time, the World Honored One told the Bhikkhus: 'When the Tathagata Prabhavati appeared in the world, was the sage Sumedha someone else? It was my own self. The five hundred non-Buddhists encountered on the road, with whom I debated, and those who rejoiced, are now the brothers Uruvilva Kasyapa and Nadi Kasyapa, and their retinue of one thousand Bhikkhus in this assembly. The flower-selling woman at that time is now Yasodhara. When the sage Sumedha spread his hair on the ground, the two people beside him who swept the ground before the Buddha, and the two hundred people who rejoiced and helped, are now Sariputra, Maudgalyayana, and their two hundred disciple Bhikkhus in this assembly.'
。虛空諸天，見善慧仙人，以發佈地，悉皆隨喜，而讚歎者，我初得道鹿野苑中，始轉法輪，八萬天子，及頻毗娑羅王，所將眷屬、八萬那由他人，及九十六萬那由他天是。汝等當知，過去種因，經無量劫，終不磨滅。我于往昔，精勤修習一切善業，及發大愿，心不退轉故，於今者而得成就一切種智。汝等宜應勤修道行，無得懈怠。」
時諸比丘，聞佛所說，歡喜頂戴，作禮而退
現代漢語譯本：虛空中的諸天，見到善慧仙人發佈訊息，都隨之歡喜，並讚歎道：『我初次在鹿野苑得道，開始轉法輪時，有八萬天子，以及頻毗娑羅王所帶領的眷屬、八萬那由他人，還有九十六萬那由他天人。你們應當知道，過去種下的因，經過無量劫也不會磨滅。我過去精勤修習一切善業，併發出大愿，心不退轉，因此今天才得以成就一切種智。你們應當勤奮修行，不要懈怠。』 當時，眾比丘聽聞佛陀所說，歡喜地頂禮，然後退下。
English version: The gods in the sky, seeing the sage Sumedha's announcement, all rejoiced and praised, saying, 'When I first attained enlightenment in the Deer Park and began to turn the wheel of Dharma, there were eighty thousand devas, as well as the retinue led by King Bimbisara, eighty thousand nayutas of people, and ninety-six hundred thousand nayutas of gods. You should know that the causes planted in the past will not be extinguished even after countless kalpas. In the past, I diligently cultivated all good deeds and made great vows, and my mind did not retreat, therefore today I have attained all-knowing wisdom. You should diligently cultivate the path and not be lazy.' At that time, the monks, hearing what the Buddha said, joyfully bowed their heads and retreated.
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過去現在因果經卷第四
現代漢語譯本 過去現在因果經卷第四
English version The Sutra of Past and Present Causes and Effects, Volume Four